慈悲道場懺法 9

English (machine translation) 9

Language: English

9.1

Having paid homage on behalf of the human destiny, next we pay homage to the buddhas on behalf of the three evil destinies.

9.2

First: Paying Homage to the Buddhas on Behalf of the Avīci Hell

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! From taking refuge down to the end of this chapter, it has been constantly said that although the myriad dharmas differ and their functions are not identical, when it comes to the contrast between light and dark, there are only good and evil. Good refers to the superior paths of humans and devas; evil refers to the divergent tracks of the three wretched paths. Cultivating benevolence and righteousness leads to what is superior; indulging in cruelty and harm precipitates one into what is inferior. That those who dwell in the superior do so is entirely due to their superior karma; it is not achieved through contention. They experience natural, marvelous bliss and anticipate the ease of liberation. That those who fall into the inferior do so is entirely due to their inferior karma: dwelling amidst fiery cities and iron nets, their food consists of iron pellets and hot iron, and their drink of boiling stone and molten copper. The passing of years exceeds creation, and the number of kalpas equals the infinite. Furthermore, the sufferings of hell are such that one cannot bear to encounter them personally: when the spirit departs from this body and consciousness is cast into that city, retribution applies wheels of blades to the body, and restitution uses fiery grindstones to destroy the form; life refuses to be shortened, and one endures agony for a long age. Even if one should gain release, one falls again among the hungry ghosts, with fire bursting from the mouth, life barely sustained. Dying from there, one falls again among animals to endure various sufferings once more: either bearing heavy burdens to distant places, driven through perilous hardships, or carved up in cauldrons and boilers, spread across chopping blocks and tables, their flesh supplying food, their lives lost beyond reckoning. Truly, these are the heavy sufferings of the three evils; grievous is the long night so difficult to dawn! Yet though the superior and inferior are as clear as day, none can believe it: because of self and me, they are fond of giving rise to doubt, and because of doubt, most do not turn toward the good. Therefore the Buddha said: There are ten things in the world by which one dies and enters the evil paths: having an intention not devoted to the good and not cultivating merit; greedily craving food and drink like a hungry tiger; being addicted to the taste of liquor and fond of harboring the poison of anger; constantly practicing ignorance and not accepting others' admonitions; relying on one's own power to carry out all evil deeds; being fond of killing sentient beings and oppressing the weak and orphaned; constantly siding with evil persons to invade and violate other realms; making statements that are untrue and unessential; and having no compassion for all beings, initiating all manner of evil karma. If a person is like this, they will not long remain in the world, and upon death will enter the evil paths. Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! As the Buddha said, who can escape this? Since we cannot escape it, we all have our share of guilt in hell. Let everyone in the assembly awaken to this meaning! We only pray that the great assembly should vie with time, practice the bodhisattva path, diligently seek all dharmas, and benefit sentient beings: first, to extinguish one's own sins, and second, to generate others' blessings; this is to benefit oneself and benefit others, benefiting both that and this. Together today, let us give rise to a courageous mind, give rise to a resolute mind, give rise to a compassionate mind, give rise to a mind to deliver all, and give rise to a mind to rescue sentient beings; until sitting in the bodhimaṇḍa, do not forget this vow! Looking up with reliance to all the buddhas and all great bodhisattvas throughout the ten directions and the entirety of space, through the power of their great supernatural faculties, the power of their great compassion and loving-kindness, the power to liberate hells, the power to ferry across hungry ghosts, the power to rescue animals, the power of their great divine dhāraṇīs, and their great majestic power, may they cause the benefits we perform and the vows we make to be fulfilled. Equaling a single pierced heart, let us make prostrations with the five limbs touching the ground, on behalf of sentient beings suffering in the great Avīci Hell, and extending to the eighteen freezing-ice hells, the dark hells, the eighteen hot hells, the eighteen sword-wheel hells, the forest of swords hell, the fire-cart hell, the boiling feces hell, and the boiling cauldron hell—and such hells also have eighty-four thousand subsidiary hells and the like—on behalf of all sentient beings suffering within them, we, [so-and-so] and the rest, with bodhicitta, with bodhisattva practices, and with bodhisattva vows, all take refuge in their stead in the great compassionate Father of the world.

9.4

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Mahāghoṣastuta Buddha. Namo Viśuddhapranidhi Buddha. Namo Sūryadeva Buddha. Namo Matipramodya Buddha. Namo Saṃgṛhītagātra Buddha. Namo Tejovalavega Buddha. Namo Kṣatriya Buddha. Namo Guṇayāna Buddha. Namo Uttarakāñcana Buddha. Namo Vimukticūḍa Buddha. Namo Dharmarata Buddha. Namo Dhārācāra Buddha. Namo Jahitamāna Buddha. Namo Jñānakośa Buddha. Namo Brahmacārin Buddha. Namo Candana Buddha. Namo Aśokanāman Buddha. Namo Surūpakāya Buddha. Namo Lakṣaṇarāṣṭra Buddha. Namo Padma Buddha. Namo Anantaguṇa Buddha. Namo Devaprabha Buddha. Namo Matipuṣpa Buddha. Namo Binduma Buddha. Namo Jñānāḍhya Buddha. Namo Siṃhavikrīḍita Bodhisattva. Namo Siṃhavikrānta Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.

9.5

And again we take refuge in all the Three Jewels throughout the ten directions and the entirety of space, such as these.

9.6

May [the Three Jewels], by the power of compassion and loving-kindness, rescue, deliver, and receive the sentient beings suffering torment in the Avīci Hell and up to the Dark Hell, the Hell of Sword-Wheels, the Hell of Fire-Chariots, and the subsidiary hells of boiling feces and the like. Through the power of the Buddhas, the power of the Dharma, the power of all bodhisattvas, and the power of all worthy ones and sages, may all sentient beings immediately attain liberation and ultimately never fall into hell again; may all their karmic hindrances be entirely eliminated, and may they ultimately never again commit the karma of hell. Renouncing birth in hell, may they attain birth in the pure lands; renouncing the karma of hell, may they attain a life of wisdom; renouncing the bodies of hell, may they attain the vajra-body; renouncing the sufferings of hell, may they attain the bliss of nirvāṇa. Mindful of the sufferings of hell, may they generate the bodhicitta; may the four immeasurable minds and the six pāramitās constantly become manifest; may the four unhindered knowledges and the six supernatural powers be sovereign at their will; fully endowed with wisdom, may they practice the bodhisattva path, boldly and vigorously progressing without resting or ceasing, all the way to cultivating and fulfilling the practices of the ten grounds, entering the vajra-like mind, and realizing equal and perfect enlightenment. (One bow)

9.7

Paying Homage to the Buddhas on Behalf of [the Beings in] the Hells of the Ash River, Iron Pellets, and Others: Part Two

9.8

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Once more, with utmost sincerity, prostrate with the five limbs touching the ground on behalf of [the beings in] the Hell of the Ash River, the Hell of the Forest of Swords, the Hell of the Forest of Thorns, the Hell of Copper Pillars, the Hell of Iron Presses, the Hell of Iron Nets, the Hell of Iron Caves, the Hell of Iron Pellets, the Hell of Sharp Rocks, and all such hells throughout the ten directions and the entirety of space. On behalf of all sentient beings who are presently enduring suffering today, we, [so-and-so] and the others, with the bodhicitta, universally take refuge on their behalf in the Great Compassionate and Loving Father of the World.

9.9

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Fan cai (Brahma-wealth) Buddha. Namo Bao shou (Treasure-Hand) Buddha. Namo Jing gen (Pure-Faculty) Buddha. Namo Juzu lun (Complete-Treatise) Buddha. Namo Shang lun (Supreme-Treatise) Buddha. Namo Fu sha (Puṣya) Buddha. Namo Ti sha (Tiṣya) Buddha. Namo You ri (Having-the-Sun) Buddha. Namo Chu ni (Out-of-the-Mud) Buddha. Namo De zhi (Attaining-Wisdom) Buddha. Namo Mo luo (Mūla) Buddha. Namo Shang ji (Supreme-Auspiciousness) Buddha. Namo Fa le (Dharma-Joy) Buddha. Namo Qiu sheng (Seeking-Victory) Buddha. Namo Zhihui (Wisdom) Buddha. Namo Shan sheng (Good-Sage) Buddha. Namo Wang guang (Net-Light) Buddha. Namo Liuli zang (Vaidūrya-Treasury) Buddha. Namo Ming wen (Famous) Buddha. Namo Li ji (Benefiting-and-Tranquil) Buddha. Namo Jiaohua (Teaching-and-Transforming) Buddha. Namo Ri ming (Sun-Bright) Buddha. Namo Shan ming (Good-and-Bright) Buddha. Namo Zhongde shangming (Supreme-Brightness-of-All-Virtues) Buddha. Namo Bao de (Treasure-Virtue) Buddha.

9.10

Namo Shizi fan (Lion-Banner) Bodhisattva. Namo Shizi zuo (Lion-Action) Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.

9.11

Furthermore, we take refuge in all such Three Jewels throughout the ten directions and the entirety of space.

9.12

May [the Three Jewels], by the power of compassion and loving-kindness, join in providing rescue: may all conditions of sin for those presently enduring the sufferings of the Ash River and the like today be liberated; may all bitter fruits be eliminated forever; may the karma of the hell destiny be completely purified; renouncing the bodies of hell, may they attain the vajra-body; renouncing the sufferings of hell, may they attain the bliss of nirvāṇa; mindful of the sufferings of hell, may they generate the bodhicitta, together exit the burning house, reach the bodhimaṇḍa, and together with all bodhisattvas realize samyaksambodhi.

9.13

Paying Homage to the Buddhas on Behalf of [the Beings in] the Hells of Drinking Molten Copper, Charcoal Pits, and Others: Part Three

9.14

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Once more, with utmost sincerity of mind, prostrate with the five limbs touching the ground universally on behalf of [the beings in] all hells throughout the ten directions and the entirety of space—the Hell of Drinking Molten Copper, the Hell of Crushing, the Hell of Wailing, the Hell of Great Wailing, the Hell of Heat, the Hell of Great Heat, the Charcoal Pit, and the Burning Forest, and all such immeasurable and boundless subsidiary hells. On behalf of the sentient beings presently enduring suffering today, we, [so-and-so] and the others, with the bodhicitta, universally take refuge on their behalf in the Great Compassionate and Loving Father of the World.

9.15

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Ren yue (Human-Moon) Buddha. Namo Luo hou (Rāhula) Buddha. Namo Ganlu ming (Amṛta-Bright) Buddha. Namo Miao yi (Wondrous-Thought) Buddha. Namo Yan ming (Flame-Bright) Buddha. Namo Yiqie zhu (Lord-of-All) Buddha. Namo Le zhi (Delighting-in-Wisdom) Buddha. Namo Shan wang (Mountain-King) Buddha. Namo Jimie (Quenched-and-Extinguished) Buddha. Namo De ju (Accumulation-of-Virtue) Buddha. Namo Tian wang (Heavenly-King) Buddha. Namo Miaoyinsheng (Wondrous-Voice) Buddha. Namo Miao hua (Wondrous-Flower) Buddha. Namo Zhu yi (Abiding-in-Meaning) Buddha. Namo Gongde weiju (Accumulation-of-Merit-and-Majesty) Buddha. Namo Zhi wudeng (Unequalled-Wisdom) Buddha. Namo Ganlu yin (Amṛta-Sound) Buddha. Namo Shan shou (Well-Guarded) Buddha. Namo Li hui (Beneficial-Wisdom) Buddha. Namo Si jietuo yi (Pondering-the-Meaning-of-Liberation) Buddha. Namo Yin sheng (Sound-Excellence) Buddha. Namo Lituo xing (Ṛddhi-Practice) Buddha. Namo Shan yi (Good-Meaning) Buddha. Namo Wu guo (Faultless) Buddha. Namo Xing shan (Practicing-Goodness) Buddha.

9.16

Namo Jian yong jingjin (Firmly-Brave-and-Vigorous) Bodhisattva. Namo Jingang hui (Vajra-Wisdom) Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.

9.17

Furthermore, we take refuge in all such Three Jewels throughout the ten directions and the entirety of space.

9.18

May [the Three Jewels], by the power of compassion and loving-kindness, rescue, protect, and embrace the sentient beings presently enduring suffering in the hells of Drinking Molten Copper and the like: may all their karmic hindrances be entirely eliminated; may all their manifold sufferings be completely liberated; from this day forth, may they ultimately never fall into hell again; renouncing birth in hell, may they attain birth in the pure lands; renouncing life in hell, may they attain a life of wisdom. May the four immeasurable minds and the six pāramitās constantly become manifest; may the four unhindered eloquences and the six supernatural powers be sovereign at their will; leaving the path of hell, may they attain the path of nirvāṇa; and equally with the Tathāgatas, may they together realize samyaksambodhi. (One bow)

9.19

Paying Homage to the Buddhas on Behalf of [the Beings in] the Hells of Weapons, Copper Cauldrons, and Others: Part Four

9.20

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Once more, with utmost sincerity, universally on behalf of all hells throughout the ten directions and the entirety of space—the Hell of Apprehension, the Hell of Black Sand, the Hell of Nailing Bodies, the Hell of Fire Wells, the Hell of Stone Mortars, the Hell of Boiling Sand, the Hell of Weapons, the Hell of Starvation, the Hell of Copper Cauldrons, and all such immeasurable hells. On behalf of the sentient beings presently enduring suffering today, we, [so-and-so] and the others, today, by the power of the bodhicitta, universally take refuge on their behalf in the Great Compassionate and Loving Father of the World.

9.21

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Hua zang (Flower-Treasury) Buddha. Namo Miao guang (Wondrous-Light) Buddha. Namo Le shuo (Delighting-in-Preaching) Buddha. Namo Shan ji (Good-Deliverance) Buddha. Namo Zhong wang (King-of-the-Multitude) Buddha. Namo Li wei (Free-from-Fear) Buddha. Namo Biancai ri (Sun-of-Eloquence) Buddha. Namo Ming wen (Famous) Buddha. Namo Baoyue ming (Treasure-Moon-Bright) Buddha. Namo Shang yi (Supreme-Thought) Buddha. Namo Wu wei (Fearless) Buddha. Namo Da jian (Great-Vision) Buddha. Namo Fan yin (Brahma-Voice) Buddha. Namo Shan yin (Good-Voice) Buddha. Namo Hui ji (Wisdom-Deliverance) Buddha. Namo Wu dengyi (Peerless-Thought) Buddha. Namo Jingang jun (Vajra-Army) Buddha. Namo Puti yi (Bodhi-Thought) Buddha. Namo Shu wang (Tree-King) Buddha. Namo Panduo yin (Bandha-Sound) Buddha. Namo Fude li (Power-of-Merit) Buddha. Namo Shi de (Power-Virtue) Buddha. Namo Sheng ai (Noble-Beloved) Buddha. Namo Shi xing (Mighty-Action) Buddha. Namo Hupo (Amber) Buddha.

9.22

Namo Qi yingai (Abandoning-the-Hindrances) Bodhisattva. Namo Ji gen (Tranquil-Faculties) Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.

9.23

Furthermore, we take refuge in all such Three Jewels throughout the ten directions and the entirety of space.

9.24

May [the Three Jewels], by the power of compassion and loving-kindness, join in providing rescue and protection: may the sentient beings enduring suffering in the Hell of Weapons and all the subsidiary hells of all hells immediately attain liberation; may all manifold sufferings be eliminated forever; free from the conditions of hell, may they attain birth in wisdom; mindful of the sufferings of hell, may they generate the bodhicitta, practice the bodhisattva path without resting or ceasing, enter the One Vehicle path, and fulfill the practices of the ten grounds. Possessing supernatural power, may they return to guide all beings to sit together in the bodhimaṇḍa and ascend together to samyaksambodhi. (One bow)

9.25

Paying Homage to the Buddhas on Behalf of [the Beings in] the Hells of the Fire City, Mountain of Knives, and Others: Part Five

9.26

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Once more, with utmost sincerity, universally on behalf of all hells throughout the ten directions and the entirety of space—the Hell of the Fire City, the Hell of Stone Caves, the Hell of Boiling Water, the Hell of the Mountain of Knives, the Hell of Tigers and Wolves, the Hell of Iron Beds, the Hell of Hot Winds, the Hell of Vomiting Fire, and all such immeasurable and boundless subsidiary hells. On behalf of the sentient beings presently enduring suffering today, we, [so-and-so] and the others, by the power of the bodhicitta, universally take refuge on their behalf in the Great Compassionate and Loving Father of the World.

9.27

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Leiyin yun (Thunder-Sound-Cloud) Buddha. Namo Shan ai mu (Kind-Beloved-Eyes) Buddha. Namo Shan zhi (Good-Wisdom) Buddha. Namo Juzu (Complete) Buddha. Namo De ji (Accumulation-of-Virtue) Buddha. Namo Da yin (Great-Voice) Buddha. Namo Fa xiang (Dharma-Characteristic) Buddha. Namo Zhi yin (Wisdom-Sound) Buddha. Namo Xukong (Space) Buddha. Namo Ci yin (Sacrificial-Sound) Buddha. Namo Huiyin chabie (Distinct-Wisdom-Sound) Buddha. Namo Gongde guang (Light-of-Merit) Buddha. Namo Sheng wang (Noble-King) Buddha. Namo Zhong yi (Assembly-Mind) Buddha. Namo Biancai lun (Wheel-of-Eloquence) Buddha. Namo Shan ji (Good-and-Tranquil) Buddha. Namo Yue mian (Moon-Faced) Buddha. Namo Ri ming (Sun-Name) Buddha. Namo Wu gou (Spotless) Buddha. Namo Gongde ji (Collection-of-Merit) Buddha. Namo Huade xiang (Flower-Virtue-Sign) Buddha. Namo Biancai guo (Realm-of-Eloquence) Buddha. Namo Bao shi (Treasure-Gift) Buddha. Namo Ai yue (Beloved-Moon) Buddha. Namo Bu gao (Not-Haughty) Buddha.

9.28

Namo Hui shang (Superior-Wisdom) Bodhisattva. Namo Chang buli shi (Never-Leaving-the-World) Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.

9.29

Furthermore, we take refuge in all such Three Jewels throughout the ten directions and the entirety of space.

9.30

May [the Three Jewels], by the power of compassion and loving-kindness, join in embracing [these beings]: may the sentient beings enduring suffering in the Mountain of Knives and other hells immediately attain liberation; and furthermore, for all sentient beings in the ineffable hells throughout the ten directions who are presently enduring suffering or are destined to endure suffering, may they all together attain liberation through the power of the Buddhas, the power of the Dharma, the power of the bodhisattvas, and the power of the worthy ones and sages, forever cutting off the karma of the hells throughout the ten directions. From this day forward until reaching the bodhimaṇḍa, may they ultimately never fall into the three wretched paths again; relinquishing and receiving bodies, may they constantly encounter the Buddhas, fully endowed with wisdom, pure and sovereign, boldly and vigorously progressing without resting or ceasing, all the way to cultivating and fulfilling the practices of the ten grounds, ascending to the vajra-like mind, entering the fruit of sarvākārajñatā, and being sovereign at will through the supernatural power of the Buddhas.

9.31

Paying Homage to the Buddhas on Behalf of [the Beings in] the Hungry Ghost Destiny: Part Six

9.32

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Once more, with utmost sincerity, prostrate with the five limbs touching the ground universally on behalf of all the hungry ghost destinies throughout the ten directions and the entirety of space, all hungry ghosts such as hungry ghost spirits and each of their retinues. We, [so-and-so] and the others, today, by the power of the bodhicitta, universally take refuge on their behalf in the Great Compassionate and Loving Father of the World.

9.33

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Shizi li (Lion-Power) Buddha. Namo Zizai wang (Sovereign-King) Buddha. Namo Wuliang jing (Immeasurable-Purity) Buddha. Namo Deng ding (Equal-Concentration) Buddha. Namo Bu huai (Indestructible) Buddha. Namo Mie gou (Defilement-Extinguished) Buddha. Namo Bu shi fangbian (Never-Losing-Upāya) Buddha. Namo Wu rao (Harmless) Buddha. Namo Miao mian (Wondrous-Face) Buddha. Namo Zhi zhi zhu (Wisdom-Abiding-in-Restraint) Buddha. Namo Fashi wang (Dharma-Teacher-King) Buddha. Namo Da tian (Great-Deva) Buddha. Namo Shen yi (Deep-Intention) Buddha. Namo Wuliang (Immeasurable) Buddha. Namo Fa li (Dharma-Power) Buddha. Namo Shi gongyang (World-Venerated) Buddha. Namo Hua guang (Flower-Light) Buddha. Namo Sanshi gong (Venerated-by-the-Three-Times) Buddha. Namo Ying ri zang (Worthy-Sun-Treasury) Buddha. Namo Tian gongyang (Heavenly-Venerated) Buddha. Namo Shang zhiren (Supreme-Wise-Person) Buddha. Namo Zhen ji (True-Topknot) Buddha. Namo Xin ganlu (Faith-in-Amṛta) Buddha. Namo Jingang (Vajra) Buddha. Namo Jiangu (Firm) Buddha.

9.34

Namo Bhaiṣajyarāja Bodhisattva. Namo Bhaiṣajyasamudgata Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.

9.35

Furthermore, we take refuge in all such Three Jewels throughout the ten directions and the entirety of space.

9.36

May [the Three Jewels], by the power of compassion and loving-kindness, join in embracing [these beings] and rescuing them from all the sufferings of the hungry ghost destiny: for all hungry ghost destinies, all hungry ghost spirits and each of their retinues, and all hungry ghosts and each of their retinues throughout the realms of the ten directions—east, west, south, north, the four intermediate directions, above, and below—may all their karmic hindrances be entirely eliminated; may all their manifold sufferings be completely liberated; may their bodies and minds be cool and clear, no longer afflicted by burning distress; may their bodies and minds be replete and full, no longer suffering hunger and thirst; attaining the taste of amṛta, may they open the eye of wisdom; may the four immeasurable minds and the six pāramitās constantly become manifest; may the four unhindered knowledges and the six supernatural powers be sovereign at their will; leaving the hungry ghost destiny, may they enter the path of nirvāṇa; and equally with all the Buddhas, may they together realize samyaksambodhi. (One bow)

9.37

Paying Homage to the Buddhas on Behalf of [the Beings in] the Animal Destiny: Part Seven

9.38

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Once more apply your minds and cast your five limbs to the ground. On behalf of all sentient beings of the four modes of birth in the animal path throughout space in the ten directions—east, west, south, north, the four intermediate directions, zenith, and nadir—large or small, throughout the realms of water, land, and air, each and their dependents, we, [so-and-so], today with the power of compassionate minds, universally take refuge on their behalf in the great compassionate Father of the world.

9.39

Homage to Maitreya Buddha.
Homage to Śākyamuni Buddha.
Homage to Precious-Shoulder Radiance Buddha.
Homage to Rīdhābhū Buddha.
Homage to Follower of the Sun Buddha.
Homage to Pure Buddha.
Homage to Power of Brightness Buddha.
Homage to Mass of Merit Buddha.
Homage to Complete Eyes Buddha.
Homage to Lion Practice Buddha.
Homage to Lofty Eminence Buddha.
Homage to Flower Giving Buddha.
Homage to Pearl Radiance Buddha.
Homage to Lotus Flower Buddha.
Homage to Love of Wisdom Buddha.
Homage to Bandha Adornment Buddha.
Homage to Infallible Practice Buddha.
Homage to Producer of Dharmas Buddha.
Homage to Marks and Signs Buddha.
Homage to Joy of Contemplation Buddha.
Homage to Joy in Liberation Buddha.
Homage to Knower of the Principle of Dharmas Buddha.

9.40

Homage to Constant Diligence Bodhisattva.
Homage to Never Resting Bodhisattva.
Homage to Anantakāya Bodhisattva.
Homage to Avalokiteśvara Bodhisattva.

9.41

And again we take refuge in all the Three Jewels throughout the entirety of empty space in these ten directions.

9.42

May you, with the power of compassion and loving-kindness, shield, protect, and embrace all in the animal path, all the four modes of birth, and each of their dependents throughout the empty dharmadhātu in the east, west, south, north, the four intermediate directions, zenith, and nadir. May all their karmic hindrances be entirely eliminated, and all their many sufferings be completely liberated. Together may they abandon the wretched destinies and together become vessels of the Way, their bodies and minds peaceful and joyful as in the third dhyāna. May the four immeasurable minds and the six pāramitās constantly be present before them; may the four unhindered knowledges and the six supernatural powers be sovereign according to their wishes. Leaving behind the animal destiny and entering the path of nirvāṇa, may they ascend to the vajra-like mind and achieve samyaksambodhi. (One prostration)

9.43

Making Vows for the Six Destinies, the Eighth

9.44

We, [so-and-so], through the merits and causal conditions of paying homage to the Buddhas on behalf of the devas, ṛṣis, and the eight classes of nāgas and spirits today, vow that all sentient beings of the four modes of birth and six destinies throughout the exhaustion of empty space in the ten directions, to the very end of future time, from this day forth until bodhi, will never again suffer injustice and error in bodily form, experiencing severe pain and torment, nor will they commit the ten evil acts and five heinous sins to fall once more into the three wretched paths. Relying on the merits and causal conditions of paying homage to the Buddhas today, may each obtain the purified bodily and verbal karmas of bodhisattva-mahāsattvas, and may each obtain all the minds of bodhisattva-mahāsattvas: an earth-like mind to generate wholesome roots; an ocean-like mind to uphold the vast Dharma of the Buddhas' wisdom; a Mount Sumeru-like mind to settle all beings stably in unexcelled bodhi; a maṇi-jewel-like mind to remain far removed from afflictions; a vajra-like mind to resolve all dharmas definitively; a resolute mind that demons and non-Buddhists cannot undermine; a lotus-flower-like mind untainted by any worldly dharma; a pure sun-like mind to dispel all hindrances of ignorance and blindness; and an empty space-like mind that no sentient being can measure. We further vow that all sentient beings of the four modes of birth and six destinies, from this day forth, will contemplate the nature of consciousness and contemplate decisive faith and understanding; that they abandon levity and constantly contemplate the words of the Dharma; that they give away all they possess without attachment; that their minds be ever brave without harbor of faint-heartedness; that all merits cultivated be dedicated to all beings; that they never return to wrong paths, concentrating single-mindedly in one direction; that they see good as an illusion and see evil as a dream; that they abandon birth and death and swiftly transcend the triple world; that they clearly observe the profound and subtle Dharma; and that each may make offerings to all Buddhas, with all implements for offering being fully provided; each may make offerings to all honored Dharmas, with all implements for offering being fully provided; each may make offerings to all bodhisattvas, with all implements for offering being fully provided; and each may make offerings to all worthy ones and sages, with all implements for offering being fully provided. If there are any future streams of sentient beings who differ from the scope of our vows made today, may they all be caused to enter the great ocean of vows, immediately achieve merit and wisdom, and by the Buddha's supernatural power attain sovereignty in accordance with their minds, equally with the Tathāgata achieving samyaksambodhi together. (One prostration)

9.45

Alerting to and Mindful of Impermanence

9.46

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Having already completed our prostrations and repentance on behalf of the six destinies together, we must next awaken to impermanence. Across the three periods of time, transgressions and blessings, causes and effects engender one another; this should bring sorrow to our hearts, for thought cannot sever them. People often say that cause and effect correspond like shadow and echo, yet think of them as far apart as the Hu and Yue tribes; but the consequences of good and evil can never go awry. We only pray that the assembly awakens to impermanence and diligently cultivates practice to nourish their own persons, never giving rise to indolence or failing to strive. The wise often lament: even if one enjoys the pleasures of the five desires for thousands of myriads of koṭīs of years, one cannot ultimately escape the sufferings of the three evil paths. How much less so for us, who do not even reach half of a hundred years? In this brief lifespan, how can we be lenient with ourselves? Moreover, worldly illusions and deceptions ultimately return to oblivion: all that is permanent comes to an end; all that is elevated must fall; what comes together must part; all that is born must die. Who can escape this through high office and generous salary? Parents, siblings, and the six relations of kin are cherished to the very marrow, yet when relinquishing life they cannot take our place. Splendor, nobility, wealth, and precious treasures also cannot prolong human life, nor can one use words or banquets to plead for release. Before an encounter with formlessness, who could stay it? The sūtra says: 'To die is to come to an end; breath is cut off, the spirit departs, and the physical form is desolate.' Humankind and things are of one rule: none that is born does not end. Yet when relinquishing life one experiences great pain and distress: the six relations inside and out encircle and wail, and the dying person is panicked and terrified, not knowing where to turn for refuge. The body is hollow, the limbs cold, breath about to end; one beholds signs of retribution for past good and evil deeds. For one who practiced good, devas and spirits attend and protect; for one who committed evil, the ox-headed lictors stand by, and the prison wardens and rākṣasas never show leniency. Loving parents and filial children cannot save one another; loving spouses look upon each other as all comes to an end. The wind-knives dismembering the body cause unspeakable agony; at that moment the dying person's liver and gall are torn to shreds, and boundless pains and distress gather at once. The consciousness wanders in confusion as if mad or drunk; firmly desiring to give rise to a single good thought or produce a speck of merit, yet harboring resentment in the heart, it is no longer possible. Such suffering and distress no one can bear in one's stead. The Nirvāṇa Sūtra says: 'For the dead in a treacherous and difficult place, there are no provisions; the destination is distant, and there are no companions. Traveling day and night without boundary, profound, murky, and dark, there is no light. One enters without hindrance, but once arrived cannot escape.' If one does not cultivate merit in life, at death one returns to places of suffering; sorrow, pain, bitterness, and grief cannot be cured, and are not just terrible sights that inspire fear. Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! The karmic retribution of birth and death is endless like a ring; the solitary soul departs alone, seen by no one. It cannot be sought out, nor can goods be entrusted to it. One must only strive with all one's might, withstand labor and endure suffering, and diligently cultivate the four immeasurables and the six pāramitās to serve as provisions for traveling alone through the various destinies. Do not feel secure merely because you are currently strong and healthy. You should each, with utmost sincerity and equal piercing grief, cast your five limbs to the ground and take refuge in the great compassionate Father of the world.

9.47

Homage to Maitreya Buddha.
Homage to Śākyamuni Buddha.
Homage to Ocean of Vast Learning Buddha.
Homage to Holding Flowers Buddha.
Homage to Not Following the World Buddha.
Homage to Joy to the Multitude Buddha.
Homage to Peacock Voice Buddha.
Homage to Non-Submerging Buddha.
Homage to Severing the Defilement of Craving for Existence Buddha.
Homage to Demeanor Delivering Buddha.
Homage to Disseminated Among Devas Buddha.
Homage to Precious Step Buddha.
Homage to Flower Hand Buddha.
Homage to Majestic Virtue Buddha.
Homage to Crushing Enemy Bandits Buddha.
Homage to Abundant in Great Learning Buddha.
Homage to Sublime Country Buddha.
Homage to Flower Radiance Buddha.
Homage to Lion Wisdom Buddha.
Homage to Moon Arising Buddha.
Homage to Darkness Extinguishing Buddha.
Homage to Immovable Buddha.
Homage to Lion Play Bodhisattva.
Homage to Lion Vigour Bodhisattva.
Homage to Anantakāya Bodhisattva.
Homage to Avalokiteśvara Bodhisattva.

9.48

And again we take refuge in all the Three Jewels throughout the entirety of empty space in these ten directions.

9.49

May you, with the power of compassion and loving-kindness, jointly shield and protect those who repent together in this bodhimaṇḍa today. From this day forth until bodhi, may all causes of transgressions and boundless fruits of suffering be severed and eliminated, and may the bond-karmas of affliction be completely purified. In all Buddha assemblies may they manifest their physical forms. Practicing the bodhisattva path with ease and sovereignty, cultivating the four immeasurables and six perfections as taught, may the four eloquence abilities and six supernatural powers all be fulfilled; may hundreds of thousands of samādhis appear before them at a thought, may there be no dhāraṇī doors they cannot enter, and may they early ascend the bodhimaṇḍa and attain samyaksambodhi. (One prostration)

9.50

Paying Homage to the Buddhas on Behalf of Those Who Toil and Apply Effort

9.51

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Once again, with utmost sincerity cast your five limbs to the ground, give rise to a mind of compassion and loving-kindness, free of concepts of foe or friend. On behalf of those who today labor in preparing food and managing daily needs, rejoice in sympathy, donate work, and exert strength to assist in the cultivation of merit, each and their dependents; and also on behalf of those currently imprisoned in jail, afflicted with grief and distress, locked in dungeons, and subjected to various punishments, reflecting that although they dwell in this world having attained human bodies, they have little joy and much suffering, with fetters, manacles, and cangues never leaving their bodies. By what is this caused? Either they committed evil in this life, or they are pursued by the past; or they should be acquitted but have no way to plead their case, or having incurred grave penalties are sentenced to death without anyone to save them. On behalf of such sentient beings, each and their dependents, we, [so-and-so], today with a compassionate mind universally take refuge in the great compassionate Father of all the world.

9.52

Homage to Maitreya Buddha.
Homage to Śākyamuni Buddha.
Homage to Sequential Practice Buddha.
Homage to Lamp of Meritorious Virtue Buddha.
Homage to Curing by Sound Buddha.
Homage to Gautama Buddha.
Homage to Forceful Power Buddha.
Homage to Abiding Body and Mind Buddha.
Homage to Good Moon Buddha.
Homage to Bodhi-Mind Flower Buddha.
Homage to Supreme Auspiciousness Buddha.
Homage to Good Majestic Virtue Buddha.
Homage to Wisdom Power Virtue Buddha.
Homage to Good Lamp Buddha.
Homage to Resolute Practice Buddha.
Homage to Deva Voice Buddha.
Homage to Peace and Joy Buddha.
Homage to Sun Face Buddha.
Homage to Joy in Liberation Buddha.
Homage to Precept Radiance Buddha.
Homage to Abiding in Precepts Buddha.
Homage to Stainless Buddha.
Homage to Lion Banner Bodhisattva.
Homage to Lion Action Bodhisattva.
Homage to Anantakāya Bodhisattva.
Homage to Avalokiteśvara Bodhisattva.

9.53

And again we take refuge in all the Three Jewels throughout the entirety of empty space in these ten directions.

9.54

May you, with the power of compassion and loving-kindness, jointly shield and protect those who today toil and rejoice in sympathy, each and their dependents. From this day forth until bodhi, may all their karmic obstacles be eliminated, all their many sufferings be completely liberated, their lifespans be prolonged, their bodies and minds be peaceful and happy, and they be eternally free from disasters and misfortunes without further impediments or afflictions. Generating the Mahāyāna mind and cultivating the bodhisattva practice, may the six pāramitās and four immeasurables all be fulfilled, and abandoning the suffering of birth and death, may they attain the bliss of nirvāṇa. Furthermore, we vow that for those confined in the Eastern and Western Foundries and all other prisons as convicts, experiencing grief, distress, and hardship, as well as those suffering from diseases and lacking freedom, each and their dependents: by the authority and power of paying homage to the Buddhas on their behalf today, may all their many sufferings be completely liberated, and the confronting causes of evil karma be completely severed. Leaving the prison doors and entering the gate of wholesome Dharma, may their lifespans be boundless, their power of wisdom inexhaustible, and their bodies and minds eternally joyful as in the third dhyāna. Recalling the suffering of imprisonment and being mindful of the Buddhas' benevolence, may they reform evil and cultivate good, all generate the Mahāyāna, and practice the bodhisattva path up to the vajra pinnacle, in turn delivering all sentient beings, together ascending to samyaksambodhi with sovereign supernatural powers. (One prostration)

9.55

Having repented and generated the bodhicitta, next we should dedicate merit.

9.56

Generating the Dedication of Merit, the Third

9.57

Today, members of the assembly sharing this karmic endeavor! Having already generated the [bodhi]citta and accomplished what was to be accomplished, we should next make dedication of merit respectively with our previous merits. Why is this so? The reason all sentient beings are unable to attain liberation is entirely because they cling to worldly karmic retributions and cannot abandon them. If they have even a sliver of merit or a hair's breadth of goodness that they are able to dedicate, they will no longer give rise to attachment to karmic retributions, and will then attain liberation, carefree and at ease. For this reason, the scriptures praise the practice of dedication of merit as being of great benefit. Therefore, today we should make dedication of merit, while also exhorting all not to cling to karmic retributions. Together, we should first sincerely throw our five limbs to the ground, take refuge in, and pay homage to the worldly Father of Great Compassion and Loving-kindness:

9.58

Namo Maitreya Buddha;
Namo Śākyamuni Buddha;
Namo Dṛḍhaprasanna Buddha;
Namo Añjana Buddha;
Namo Vardhamāna Buddha;
Namo Gandhaprabhāsa Buddha;
Namo Vairambhaprabhāsa Buddha;
Namo Suvarṇaratna Buddha;
Namo Madhupātra Buddha;
Namo Apratihatalakṣaṇa Buddha;
Namo Śraddhāśīla Buddha;
Namo Paramārthamārga Buddha;
Namo Satyasantoṣa Buddha;
Namo Prabhāsadharma Buddha;
Namo Tejasampanna Buddha;
Namo Paramopaśama Buddha;
Namo Uttaramaitrī Buddha;
Namo Mahāmaitrī Buddha;
Namo Amṛtādhipati Buddha;
Namo Meruprabhāsa Buddha;
Namo Āryapraśaṃsita Buddha;
Namo Vipulaprabhā Buddha;
Namo Mañjuśrī Bodhisattva;
Namo Samantabhadra Bodhisattva;
Namo Anantakāya Bodhisattva;
Namo Avalokiteśvara Bodhisattva.

9.59

We also take refuge in all the Three Jewels throughout space in the ten directions such as these.

9.60

May they, with the power of compassion and loving-kindness, together extend their protection over us, so that all our practices and vows may be fulfilled. May the members of the assembly sharing this karmic endeavor in the bodhimaṇḍa today, from this day forth until bodhi, practice the bodhisattva path and vow never to retreat: first crossing over sentient beings, and only then becoming buddhas. If, not having yet attained the Way, we remain in the midst of birth and death, may the power of these vows cause all in the assembly, in whatever place they are born, to always keep their physical, verbal, and mental karma naturally pure; may they constantly generate a vast, supreme, and wondrous mind: a pliant mind, a harmonious mind, a valiant mind, an unremitting mind, a tranquil mind, a true mind, an unconfused mind, a mind without greed or stinginess, a vastly superior mind, a mind of great compassion and loving-kindness, a mind abiding in peace, a joyful mind, a mind that first delivers all, a mind that protects all, a mind that protects the bodhicitta, and a mind vowing to be equal to the Buddhas'. Having generated such vast, supreme, and wondrous minds, may we single-mindedly seek extensive learning, cultivate the concentration free from desire, benefit and bring peace and joy to all sentient beings, and without abandoning bodhi, together achieve samyaksambodhi.

9.61

Exposition of the Method of Dedication of Merit

9.62

Today, members of the assembly sharing this karmic endeavor! Kneeling on our right knees with palms joined, reflecting in our minds and speaking with our mouths, recite along with me now:

9.63

All the devas and ṛṣis of the ten directions—
Whatever karmic merit they possess,
I now dedicate it for them,
That they may together return to the path of samyaksambodhi.
All the nāgas, ghosts, and spirits of the ten directions—
Whatever superior wholesome karma they possess,
I now dedicate it for them,
That they may together return to the path of the One Vehicle.
All the human monarchs of the ten directions—
Whatever bodhi-karma they have cultivated,
I now dedicate it for them,
That they may together return to the unexcelled path.
All species of sentient beings in the six destinies—
Whatever slight wholesome karma they possess,
I now dedicate it for them,
That they may together return to the unexcelled path.
All disciples of the Buddha in the ten directions,
The assembly of ehi-bhikṣus,
The four kinds of śramaṇas free from attachment,
And those seeking to be pratyekabuddhas,
Who transform sentient beings whether hidden or manifest,
And clearly understand the dharma of causes and conditions—
These, together with all others,
I dedicate entirely to the Buddha path.
All the bodhisattvas in the ten directions,
Who read, recite, accept, and uphold the sūtras,
And who enter and emerge from dhyāna,
I exhort them all to practice the multitude of good deeds.
All such roots of virtue
Belonging to the three vehicles,
I dedicate and bestow entirely upon sentient beings,
That they may together return to the unexcelled path.
All wholesome karma of the noble path
In the heavens and among humans,
I now urge to be dedicated,
That all may together return to the unexcelled path.
Generating the [bodhi]citta and repenting,
Whether practiced by oneself or encouraging others,
Whatever subtle hair's-breadth of merit there may be,
I dedicate and bestow entirely upon sentient beings.
If sentient beings do not attain buddhahood,
I will not abandon the bodhi vow;
Only when all have completely attained buddhahood
Will I then ascend to samyaksambodhi.
I respectfully pray that the buddhas, bodhisattvas,
And all the undefiled noble ones
Will in this life and future rebirths
Graciously look down upon and embrace us.

9.64

Together, let us with utmost sincerity cast our five limbs to the ground, and dedicate merit on behalf of

9.65

the kings and emperors; dedicate merit on behalf of our parents and relatives; dedicate merit on behalf of our teachers, preceptors, and fellow students; dedicate merit on behalf of the faithful donors, lay supporters, and good and bad acquaintances; dedicate merit on behalf of the Four World-Protecting Kings; dedicate merit also for the demon kings of the ten directions; dedicate merit also for the five-directional dragon kings and the eight classes of nāgas and spirits who are intelligent, upright, rulers of heaven, earth, and space, rewarding the good and punishing the evil, and protecting dhāraṇī-holders; dedicate merit also for all spirits of the hidden and visible realms; and dedicate merit also for all sentient beings throughout space in the ten directions. May all devas, ṛṣis, nāgas, spirits, the eight classes, and all sentient beings in the ten directions, from this day forth until bodhi, constantly accord with the signless and no longer indulge in attachments. (One prostration)

9.66

Repentance Rite of the Compassionate Bodhimaṇḍa, Fascicle Nine

Linked texts (1)

慈悲道場懺法 — Classical Chinese