English (machine translation)
Translation of 法華三昧懺儀
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1941 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
- 1 — 122 parts
Text
1.1
Preface to the Collated Original Edition of the Repentance Ritual of the Lotus Samādhi
1.2
Composed by the Śramaṇa Zunshi, propagator of Tiantai doctrine and contemplation at Tianzhu Monastery in the Song
1.3
As the sacred teachings recede in time, their phrases and sentences fall into error; this is caused by the superficiality and confusion of those who transmit them. If one does not collate the similarities and differences and clearly display the defects and merits, day by day and month by month [the errors] worsen, losing the true flavor in the distance. The *Repentance Ritual of the Lotus Samādhi* was written down by the hand of the Great Master of Tiantai at Waguan Monastery. It is precisely the text referred to as the separately circulating [work] for the third samādhi in the *Calming and Contemplation*. For enlightening later students, for serving as the revered standard of the age, for smashing obstacles and destroying māras, for entering the realm of the Buddhas, and for driving the jeweled carriages abreast with Mañjuśrī and Samantabhadra to journey across realms to the ultimate, this really is the progressive path. Fearing that the old rules would gradually be altered or the essential core lost—and furthermore, among the ten disciplines of the ritual tracks, the contemplation of principle is the principal one, so that if one [point] is mistaken, the nine methods will be applied in vain—some people have added a fifth phrase to the contemplation method in seated meditation. I now present it: The text states, "Is it due to the mind that there is mind? Is it not due to the mind that there is mind? Is it both due to the mind and not due to the mind that there is mind? Is it neither due to the mind nor not due to the mind that there is mind? (original text) Is it not-neither due to the mind and not-neither not due to the mind that there is mind? (recent addition)" Now, in our mountain tradition, whenever phrases are used for contemplation, they only reach four; who knows what text the fifth phrase comes from? Furthermore, when analyzing it, what is to be taken as the object under the fifth phrase? How is contemplation to be applied? The *Fuxing* itself states: "That separately circulating text only analyzes four phrases; therefore, in the present text, the contemplation of the elephant is broadly cultivated so as to expand upon that one (main text of the *Fuxing*)." How much more so given that the contemplation of the elephant is still an engagement with phenomena, whereas the single gate of correct contemplation entirely rests on the present four phrases—how could one harbor doubt and confuse its main substance? Moreover, they have rashly cited scriptural passages and appended them to the end of the roll, recklessly inserted crude commentaries to confuse the text within the fascicle; such minute faults are too numerous to recount. Therefore, I have now directly collated the original edition and carved printing blocks to circulate it, hoping to preserve the former regulations. From this time forward, whoever seeks the samādhi and wishes to transmit this text, please preserve this preface steadfastly to distinguish it.
1.4
(Compiled by the śramaṇa Shi Zhiyi of Waguan Monastery under the Sui, who took the meaning of the *Lotus Sūtra*, the *Sūtra on the Contemplation of Samantabhadra*, and various Mahāyāna sūtras to compose this dharma gate for circulation in later generations.)
1.5
Part One: Exhortation to Cultivate the Lotus Repentance Method for Three Periods of Seven Days
1.6
After the extinction of the Tathāgata, in the turbid and evil world during the final five hundred years, if bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who chant Mahāyāna sūtras wish to cultivate Mahāyāna practice, wish to generate the Mahāyāna resolve, wish to see the physical body of Samantabhadra Bodhisattva, wish to see Śākyamuni Buddha, the stupa of Prabhūtaratna Buddha, the replicated Buddhas, and the Buddhas of the ten directions; if they wish to obtain purification of the six sense faculties, enter the Buddha's realm, and penetrate without obstruction; if they wish in a single thought to be able to uphold, understand, not forget, interpret, and explain without hindrance all that the Buddhas of the ten directions have spoken; if they wish to become companions on an equal footing with great bodhisattvas such as Mañjuśrī and Samantabhadra; if they wish to universally manifest physical forms, and within a single thought, without rising from the concentration of cessation, go everywhere to all the Buddha lands of the ten directions to make offerings to all Buddhas; if they wish within a single thought to reach all the Buddha lands of the ten directions, manifest various physical forms, perform various spiritual transformations, emit great illumination, and expound the Dharma to deliver all sentient beings and cause them to enter the inconceivable One Vehicle; if they wish to break the four māras, purify all afflictions, extinguish all sins that obstruct the path, enter the bodhisattva's correct station in this present body, and be endowed with all the sovereign virtues of all Buddhas, they should first, in a quiet and secluded place, with single-minded energetic application for three periods of seven days, enter the Lotus Samādhi. If someone in their present body has committed the five cardinal sins or the four major prohibitions, losing the bhikṣu Dharma, and wishes to attain purity, fully regain the śramaṇa precepts and demeanor, and obtain the various supreme and wonderful virtues described above, they should also, for three periods of seven days, cultivate the Lotus Samādhi with single-minded energetic application. Why is this? This *Lotus Sūtra* is the secret treasury of the Tathāgatas; among all sūtras it is the most supreme, because practicing this great, direct path encounters no obstruction. It is like the bright pearl in the topknot of a cakravartin, which is not given away recklessly: if someone obtains it, all the various rare jewels they desire will be fully supplied. The Lotus Samādhi is also like this: it can grant the rare jewels of the Buddhadharma to all sentient beings. Therefore, bodhisattva practitioners should disregard life and limb and cultivate this sūtra to the end of the future, not to mention for three periods of seven days! Question: The Buddha path is long and distant; what benefit will there be in practicing for three periods of seven days? Answer: There are three kinds of benefits, which will be explained below.
1.7
Part Two: Explaining the Preliminary Expedients for the Practice of the Three Periods of Seven Days
1.8
(There are two kinds of practitioners: first, beginning practitioners; second, long-term practitioners. For instructing beginners, one should use this method; for instructing long-term practitioners, rely on the "Chapter on Peaceful Practices".)
1.9
All repentance ritual methods require preliminary expedients. Why is this? If one does not first purify the body and mind and enters the bodhimaṇḍa abruptly, the mind for the Path will not arise, the practice will not accord with the Dharma, and there will be no sympathetic response. Therefore, during the one period of seven days prior to the formal repentance, one should first tame one's mind, bring an end to all entanglements with external affairs, make offerings to the Three Jewels, adorn the bodhimaṇḍa, clean all clothing, focus one's mindfulness single-mindedly, recall all evil karma committed by oneself in this life and past lifetimes, generate deep shame and remorse, bow to the Buddhas in repentance, circumambulate while chanting sūtras, sit in meditation and cultivate contemplation, and make vows with dedicated devotion. This is so that during the formal practice of the samādhi, body and mind will be pure and free of hindrances, and all that is wished and sought will be accomplished. (One must also recite the various repentance texts below, making oneself thoroughly fluent in all of them.)
1.10
Part Three: Explaining the Method for Single-Minded Energetic Application upon Formally Entering the Bodhimaṇḍa to Practice for Three Periods of Seven Days
1.11
(To formally enter the bodhimaṇḍa, use the six fast days. On these days, the crown prince, messengers of the Four Heavenly Kings, and other good spirits of the heavens descend to the human realm to inspect good and evil. When they see those who cultivate good, they record it in the ledger of goodness, comfort and protect them, and manifest auspicious signs for them, causing the practitioners to feel joy and increase their good roots.)
1.12
When a practitioner is first about to enter the bodhimaṇḍa, they should settle their own mind: "From this present moment until the completion of the three periods of seven days, during this interval, I shall be single-mindedly energetically applied in accordance with the Buddha's teaching." Why is this? If the mind has divergent thoughts, it will become mixed with various afflictions and is called impure. Because the mind is not pure, how could it accord with the correct path of samādhi? Therefore, one should make a pact with one's mind, not sparing life or limb, to be single-mindedly energetically applied until the three periods of seven days are complete. Question: The characteristics of the minds of sentient beings change in accordance with different conditions; how can one attain single-minded energetic application? Answer: There are two kinds of cultivating a single mind: first, cultivating a single mind in phenomena; second, cultivating a single mind in principle. Cultivating a single mind in phenomena means that when the practitioner first enters the bodhimaṇḍa, they form this thought: "During the three periods of seven days, when bowing to the Buddhas I will bow to the Buddhas with a single mind, the mind not straying to other conditions; and so on up to repenting, circumambulating, chanting sūtras, and sitting in meditation, all with a single mind, within the ritual practice without a scattered mind." Continuing like this through the three periods of seven days is called cultivating single-minded energetic application in phenomena. Second, cultivating single-minded energetic application in principle means that when the practitioner first enters the bodhimaṇḍa, they should form this thought: "From this present moment until the completion of the three periods of seven days, in all that I do during this interval, I will constantly illuminate that the mind that acts and the mind-nature are non-dual. Why is this? Just as when bowing to the Buddhas the mind-nature is neither produced nor destroyed, one should know that in all the various things that are done, the mind-nature is entirely neither produced nor destroyed. When contemplating like this, one sees that all minds are just one mind, because the mind-nature from the origin has always had a single mark." When the practitioner can thus reflectively contemplate the source of the mind, with mind following mind in succession, and throughout the three periods of seven days does not apprehend any characteristic of mind, this is called the method of cultivating single-minded energetic application in principle.
1.13
Part Four: Explaining the Method of the Correct Cultivation upon First Entering the Bodhimaṇḍa
1.14
When the practitioner first enters the bodhimaṇḍa, they should be fully endowed with ten dharmas: first, adorning and purifying the bodhimaṇḍa; second, purifying the body; third, making offerings with the three karmas; fourth, reverently inviting the Three Jewels; fifth, praising the Three Jewels; sixth, bowing to the Buddhas; seventh, repenting; eighth, circumambulating; ninth, chanting the *Lotus Sūtra*; tenth, contemplating the realm of the one reality. For the six periods of the day and night during the three periods of seven days, upon first entering the bodhimaṇḍa during the first period, one should fully cultivate these ten dharmas; during each of the subsequent periods, one should omit the single dharma of inviting the Buddhas, while the remaining nine dharmas are all practiced without difference. (Explaining among these ten dharmas: some only describe the method of physical performance, some teach the mobilization of the mind and the forming of thoughts, and some teach the recitation of texts and phrases by chanting them aloud. The practitioner should properly grasp the intention and apply it; it is not necessary to recite all these texts.)
1.15
Section One: Explaining the Method for the Practitioner to Adorn and Purify the Bodhimaṇḍa
1.16
In a quiet and secluded place, one should adorn and prepare a room to serve as the bodhimaṇḍa, setting up a separate seating place for oneself so that there is a partition between it and the bodhimaṇḍa. In the bodhimaṇḍa, arrange a fine high seat and place one copy of the *Lotus Sūtra* upon it; it is not strictly necessary to set up statues, śarīra, or other scriptures—place only the *Lotus Sūtra*, and set out banners, canopies, and various offering utensils. At dawn on the day of entering the bodhimaṇḍa, one should cleanly sweep the floor, sprinkle and wash it with fragrant water, plaster the floor with fragrant mud, light various fragrant oil lamps, scatter various flowers and powdered incense, and burn various renowned incenses to make offerings to the Three Jewels, preparing to the utmost of one's ability, devoting heart and mind to make it extremely adorned and pure. Why is this? The practitioner's inner mind reveres the Three Jewels more than the three realms; now, wishing to reverently invite them and make offerings, how could one do so with a frivolous mind? If one cannot part with one's own wealth to make offerings to the Mahāyāna, one will ultimately be unable to summon the worthy and move the sages, heavy sins will not be extinguished, and how could the samādhi be aroused?
1.17
Section Two: Explaining the Method for the Practitioner to Purify the Body
1.18
When first entering the bodhimaṇḍa, one should bathe with fragrant water and wear clean clothes, such as the saṅghāṭī robe or other newly dyed clothes; if these are lacking, one should take the best of one's own clothes to serve as the garments for entering the bodhimaṇḍa. Later, if one leaves the bodhimaṇḍa to go to an impure place, one should take off the clean clothes and put on old clothes; when the business is finished, one should bathe again, put on the original clean clothes, and enter the bodhimaṇḍa to conduct the practice.
1.19
Section Three: Explaining the Method for the Practitioner to Cultivate Offerings with the Three Karmas (Upon first entering the bodhimaṇḍa, before approaching the Dharma seat, first spread the niṣīdana, stand upright, and first mindfully generate compassion for all sentient beings with the wish to deliver them; next, one should give rise to a sincere mind of shame and earnest remorse, visualize the Tathāgata, with the Three Jewels filling the space of the ten directions and reflected in the bodhimaṇḍa. At this time, hold the censer in hand, burn various renowned incenses, scatter various flowers to make offerings to the Three Jewels, immediately throw the five limbs to the ground, and chant aloud with one's mouth:)
1.20
"With all reverence! With a single mind, I reverently bow to the Buddhas eternally abiding in the ten directions." (Mind following body and mouth, bow with a single mind, without a scattered mind, understanding that this body is like a shadow, unreal, and that in the bow-maker and the bowed-to, the mind finds nothing to grasp; all sentient beings likewise enter into this ocean of the dharmadhātu of bowing to the Buddhas, collectively bowing to the Buddhas of the ten directions. After making one prostration, one should straighten the body with dignified deportment, and chant aloud with one's mouth:)
1.21
"With a single mind, I reverently bow to the Dharma eternally abiding in the ten directions." (After making one prostration, one should next straighten the body with dignified deportment, and chant aloud with one's mouth:)
1.22
"With a single mind, I reverently bow to the Saṅgha eternally abiding in the ten directions." (After making one prostration, the method of employing the mind is no different from what was explained above for bowing to the Buddhas. After bowing to the Three Jewels is finished, one should kneel on both knees with the right knee touching the ground, maintain a dignified deportment of the body, burn incense and scatter flowers with a single mind, rectify the body and thoughts, and next chant aloud with one's mouth:)
1.23
"I solemnly hold incense and flowers to make offerings according to the Dharma. May these clouds of incense and flowers pervade the worlds of the ten directions, making offerings to the Buddhas, the sūtras and the Dharma, as well as the assemblies of bodhisattvas, śrāvakas, and pratyekabuddhas, and all devas and ṛṣis, being received and used to perform Buddha-work." (Next, one should direct one's mind to visualize: "In thought after thought, these incense and flowers reach everywhere to all Buddha-lands of the ten directions, forming all kinds of towers and pavilions adorned with numerous jewels and of supreme, wondrous colors; forming all kinds of musical instruments and supreme, wondrous sounds and songs of praise; forming all kinds of supreme, wondrous fragrances of sandalwood and agarwood; forming all kinds of supreme, wondrous tastes of delicacies, foods, soups, and medicines; forming all kinds of supreme, wondrous tactile sensations of clothing, necklaces, flowing springs, and bathing pools; and forming the pure true mark and immeasurable supreme, wondrous Dharma doors of numerous dhyānas and wisdoms, all of which fill the dharmadhātu to serve as Buddha-work, offering them to all the Three Jewels of all Buddhas of the ten directions and the three times. May the Three Jewels accept them, and may they also perfume all sentient beings to arouse the bodhicitta. Before every single Buddha, may I see my own body making offerings in this way, equal and without differentiation. Furthermore, may [the beings of] the six destinies and the four modes of birth all enter the ocean of the dharmadhātu of my offerings. Know clearly that such offerings all arise from the mind and have no self-nature, so the mind does not attach to or grasp them." Having completed this mindfulness, one then casts the five limbs to the ground and recites with one's mouth:) "The offering having been made, all [pay] reverent respect."
1.24
Fifth, explaining the method for the practitioner to invite the Three Jewels. (The practitioner, having cultivated the offerings of the three karmas, should next burn incense and scatter flowers again, with single-minded right mindfulness, turning the previous mind of offering to invoke and invite the Three Jewels. For the method of inviting the Three Jewels, one should direct one's mind directly toward the invited, recite their names with one's mouth, and invoke and invite each one according to the Dharma, without distraction or a light-minded attitude.)
1.25
"With single mind I invoke and invite: Namo Śākyamuni Buddha." (Immediately know that the Dharmakāya is like empty space, without signs of going or coming, and all other Buddhas are also like this; visualize according to one's mind: from Mount Gṛdhrakūṭa, surrounded by the great assembly, he arrives at the bodhimaṇḍa, receiving my earnest invitation and diligent offering.)
1.26
"With single mind I invoke and invite: Namo Prabhūtaratna, the World-Honored One of the past." (One should immediately visualize in mind: Prabhūtaratna's stupa wells up from the earth and appears like a reflection in the bodhimaṇḍa, receiving my offering.)
1.27
"With single mind I invoke and invite: Namo all the Buddhas who are emanations of Śākyamuni throughout the ten directions." (One should immediately visualize in mind: the emanation Buddhas all gather like clouds and sit beneath jeweled trees, receiving my offering.)
1.28
"With single mind I invoke and invite: Namo all the Buddhas in the Lotus Sūtra of the Wondrous Dharma." (One should immediately visualize in mind: the Buddhas of the past such as Candrasūryapradīpa, the Buddhas of the present such as Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, and the Buddhas of the future such as Padmaprabha, all appear before me, receiving my offering.)
1.29
"With single mind I invoke and invite: Namo all the eternally abiding Buddhas of the ten directions." (One should immediately direct the mind to visualize: the Buddhas of the eastern direction, golden in color, complete with marks and signs, emit great light; surrounded in front and behind by great assemblies, they arrive at the bodhimaṇḍa, filling empty space, receiving my offering. The south, west, north, the four intermediate directions, the zenith, and the nadir are also like this.)
1.30
"With single mind I invoke and invite: Namo the Mahāyāna Lotus Sūtra of the Wondrous Dharma." (Visualize in mind: the profound and secret Dharma store all appears before me, receiving my offering.)
1.31
"With single mind I invoke and invite: Namo all the eternally abiding Dharma of the ten directions." (One should immediately direct the mind to visualize: all the Dharma stores of all Buddhas of the ten directions all appear in the bodhimaṇḍa, receiving my offering.)
1.32
"With single mind I invoke and invite: Namo Mañjuśrī Bodhisattva-Mahāsattva." (Direct the mind to visualize: surrounded by immeasurable bodhisattvas, he receives my offering.)
1.33
"With single mind I invoke and invite: Namo Maitreya Bodhisattva-Mahāsattva." (Direct the mind to visualize as before.)
1.34
"With single mind I invoke and invite: Namo Bhaiṣajyarāja Bodhisattva and Bhaiṣajyasamudgata Bodhisattva-Mahāsattva."
1.35
"With single mind I invoke and invite: Namo Avalokiteśvara Bodhisattva and Akṣayamati Bodhisattva-Mahāsattva."
1.36
"With single mind I invoke and invite: Namo Gadgadasvara Bodhisattva and Padmaśrī Bodhisattva-Mahāsattva."
1.37
"With single mind I invoke and invite: Namo Nityodyukta Bodhisattva and Mahāsthāmaprāpta Bodhisattva-Mahāsattva."
1.38
"With single mind I invoke and invite: Namo Mahāpratibhāna Bodhisattva and Jñānaprabha Bodhisattva-Mahāsattva."
1.39
"With single mind I invoke and invite: Namo Nakṣatrarājasuśrī Bodhisattva, Pradānaśūra Bodhisattva, and Dharaṇīṃdhara Bodhisattva-Mahāsattva."
1.40
"With single mind I invoke and invite: Namo the boundless asaṃkhyeyas of bodhisattva-mahāsattvas of the lower region, such as Viśiṣṭacāritra."
1.41
"With single mind I invoke and invite: Namo Samantabhadra Bodhisattva and all other great bodhisattva-mahāsattvas in the Lotus Sūtra of the Wondrous Dharma." (Contemplate in mind: Samantabhadra Bodhisattva rides the six-tusked white elephant king, appearing in the body that all beings delight to see, and with an immeasurable retinue, enters the bodhimaṇḍa, receiving my offering.)
1.42
"With single mind I invoke and invite: Namo Śāriputra and all other great assemblies of śrāvakas in the Lotus Sūtra of the Wondrous Dharma."
1.43
"With single mind I invoke and invite: Namo all the eternally abiding Saṅgha of the ten directions." (Direct the mind to visualize: all the assemblies of great bodhisattvas, śrāvakas, and pratyekabuddhas of the ten directions emit great light, and surrounded by their great retinues, arrive at the bodhimaṇḍa, receiving my offering.)
1.44
"With single mind I invoke and invite: all the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, non-humans, and others in the Lotus Sūtra of the Wondrous Dharma, all those of the dark realms and empty space, each with their retinues." (Having completed one round of invocation and invitation in this sequence, one then casts the five limbs to the ground, kneels again, burns incense and scatters flowers, reciting the names and invoking them in sequence from the beginning. Having completed three full rounds of invocation and invitation in this way, one should proclaim with one's mouth:)
1.45
"I only pray that our fundamental teacher Śākyamuni, the World-Honored One, Prabhūtaratna Tathāgata, and the emanation Buddhas, out of great kindness and great compassion, will receive my invocation and invitation and come to the bodhimaṇḍa."
1.46
"May the true and pure Dharma door of the Mahāyāna Lotus Sūtra of the Wondrous Dharma, with pity, protection, and shelter, receive my invocation and invitation and come to the bodhimaṇḍa."
1.47
"May Mañjuśrī Bodhisattva, Maitreya Bodhisattva, the bodhisattvas of the lower region such as Viśiṣṭacāritra, Samantabhadra Bodhisattva, and all the great bodhisattva-mahāsattvas in the Lotus Sūtra of the Wondrous Dharma, out of great kindness and great compassion, receive my invocation and invitation and come to the bodhimaṇḍa."
1.48
"May Śāriputra and all the other great śrāvakas, all with compassion, receive my invocation and invitation and come to the bodhimaṇḍa."
1.49
"May all the Three Jewels of the ten directions, with pity, protection, and shelter, receive my invocation and invitation and come to the bodhimaṇḍa."
1.50
"May all the devas, nāgas, the eight classes, and the rest, all give rise to pity, receive my invocation and invitation, and come to the bodhimaṇḍa. May all these holy assemblies bear witness: today, on behalf of all sentient beings of the six destinies in the ten directions, I wish to cultivate the unexcelled bodhi of the Mahāyāna and destroy all heavy sins that obstruct the path. I vow to attain the universal manifestation of physical form of the Lotus Samādhi, in a single thought-moment to make offerings to all the Three Jewels of the ten directions, and in a single thought-moment to universally deliver all sentient beings of the six destinies throughout the ten directions, causing them to enter the equal great wisdom of the One Vehicle. For this reason, for three periods of seven days with single-minded energetic application, I cultivate according to what the sūtra teaches. I pray that, by the power of the original vows of all Buddhas, bodhisattvas, and the Great Master Samantabhadra, they will accept my repentance, causing my practice to decisively destroy all sinful obstacles, and the Dharma doors to appear before me as described in the sūtra." (The practitioner should express the purpose for inviting the Buddhas using their own wisdom.)
1.51
Fifth, explaining the method of praising the Three Jewels. (Once the practitioner has invoked and invited the Three Jewels, they should immediately cast the five limbs to the ground, adjust their deportment, stand upright with single-minded focus, and facing the Dharma seat, burn incense and scatter flowers, contemplating the subtle and wondrous merits of the Three Jewels in mind, reciting gāthās with their mouth to praise them and to offer aspirational prayers:)
1.52
"Your countenance is wondrous beyond compare;
Your radiance shines throughout the ten directions.
I formerly made offerings to you,
And now return to gaze upon you face-to-face.
Holy Lord, King among the devas,
With the voice of the kalaviṅka bird,
You who take pity on sentient beings,
We now pay homage to you."
1.53
"Using the merit of praising the Buddhas and cultivating the unexcelled roots of goodness of the Mahāyāna, I dedicate the blessings to the upper realms' devas, nāgas, and the eight classes, Mahābrahmā the Heavenly King, the Thirty-Three Heavens, the five destinies of Yama, the eight kings of the six fast days, the ghost kings who spread disease, each with their retinues, the spirits and deities of this land, and those who protect the true Dharma within the saṅghārāma; furthermore, on behalf of the kings and emperors of the state, the ten thousand people of the realm, teachers, monks, parents, good and evil spiritual friends, dānapatis who build temples, donors from the ten directions, and extending broadly to all sentient beings of the dharmadhātu: may they rely upon these roots of goodness, equally perfuming and cultivating the two kinds of adornment—merit and wisdom—and together assembling at the unproduced, attaining the path of the knowledge of all aspects." (One should immediately know that the actions of body, speech, and mind pervade the dharmadhātu, praising the Three Jewels as non-arising and non-perishing, without self-nature.)
1.54
Sixth, explaining the method of bowing to the Buddhas. (Once the practitioner has finished praising, they should with a single mind correct their bodily deportment and bow to the Buddhas in sequence. The method of bowing to the Buddhas is: according to the Buddha being bowed to, one should mindfully recollect with sincere intention that this Buddha's Dharmakāya is like empty space, manifesting forms in response to things as if present before one's eyes to receive one's bows; every other Buddha is also like this, and one's mental application must not be scattered. Furthermore, when the practitioner bows to the Buddhas, they naturally know that body and mind are empty and tranquil, with no sign of bowing; they also know that although this body is illusory and not real, it does not fail to appear like a shadow, and before every single Buddha throughout the dharmadhātu, this body prostrates with head and face touching the ground. The method of bowing to the Buddhas six times a day during the three periods of seven days is no different from what is listed below.)
1.55
"With single mind I reverently bow to our fundamental teacher Śākyamuni Buddha."
1.56
"With single mind I reverently bow to Prabhūtaratna Buddha of the past."
1.57
"With single mind I reverently bow to the emanation Śākyamuni Buddhas of the ten directions."
1.58
"With single mind I reverently bow to Bhadraśrī Buddha of the east, and all Buddhas to the exhaustion of the eastern dharmadhātu."
1.59
"With single mind I reverently bow to Aśokaśrī Buddha of the southeast, and all Buddhas to the exhaustion of the southeastern dharmadhātu."
1.60
"With single mind I reverently bow to Candanaśrī Buddha of the south, and all Buddhas to the exhaustion of the southern dharmadhātu."
1.61
"With single mind I reverently bow to Ratnadatta Buddha of the southwest, and all Buddhas to the exhaustion of the southwestern dharmadhātu."
1.62
"With single mind I reverently bow to Amitaprabha Buddha of the west, and all Buddhas to the exhaustion of the western dharmadhātu."
1.63
"With single mind I reverently bow to Kusumaśrī Buddha of the northwest, and all Buddhas to the exhaustion of the northwestern dharmadhātu."
1.64
"With single mind I reverently bow to Lakṣaṇaśrī Buddha of the north, and all Buddhas to the exhaustion of the northern dharmadhātu."
1.65
"With single mind I reverently bow to Tryanucārin Buddha of the northeast, and all Buddhas to the exhaustion of the northeastern dharmadhātu."
1.66
"With single mind I reverently bow to Vipulaguṇaśrī Buddha of the zenith, and all Buddhas to the exhaustion of the zenith's dharmadhātu."
1.67
"With single mind I reverently bow to Prabhāsaśrī Buddha of the nadir, and all Buddhas to the exhaustion of the nadir's dharmadhātu."
1.68
"With single mind I reverently bow to all Buddhas of the three times—past, future, and present—the Seven Buddhas, the World-Honored Ones, and the thousand Buddhas of the Bhadrakalpa."
1.69
"With single mind I reverently bow to the twenty thousand koṭis of Candrasūryapradīpa Buddhas, Mahābhijñājñānābhibhū Buddha, the sixteen prince Buddhas, and all other Buddhas of the past mentioned in the Lotus Sūtra."
1.70
"With single mind I reverently bow to Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña Buddha, Ratnatejobhyudgatarāja Buddha, and all other Buddhas of the present mentioned in the Lotus Sūtra."
1.71
"With single mind I reverently bow to Padmaprabha Buddha, Avabhāsaprāpta Buddha, and all other Buddhas of the future mentioned in the Lotus Sūtra."
1.72
"With single mind I reverently bow to the śarīras, revered images, caityas, and wondrous stupas of the worlds of the ten directions, and the jeweled stupa of the whole body of Prabhūtaratna Tathāgata."
1.73
"With single mind I reverently bow to the Mahāyāna Lotus Sūtra of the Wondrous Dharma, all revered sūtras of the ten directions, and the true and pure Dharma jewel of the twelve divisions [of scriptures]."
1.74
"With wholehearted devotion I pay homage to Mañjuśrī Bodhisattva and Maitreya Bodhisattva Mahāsattva."
1.75
"With wholehearted devotion I pay homage to Bhaiṣajyarāja Bodhisattva and Bhaiṣajyasamudgata Bodhisattva Mahāsattva."
1.76
"With wholehearted devotion I pay homage to Avalokiteśvara Bodhisattva and Akṣayamati Bodhisattva Mahāsattva."
1.77
"With wholehearted devotion I pay homage to Gadgadasvara Bodhisattva and Padmaśrī Bodhisattva Mahāsattva."
1.78
"With wholehearted devotion I pay homage to Nityodyukta Bodhisattva and Mahāsthāmaprāpta Bodhisattva Mahāsattva."
1.79
"With wholehearted devotion I pay homage to Mahāpratibhāna Bodhisattva and Jñānaprabha Bodhisattva Mahāsattva."
1.80
"With wholehearted devotion I pay homage to Nakṣatrarājasaṃkusumitābhijña Bodhisattva, Dharaṇīṃdhara Bodhisattva, and Pradānaśūra Bodhisattva Mahāsattva."
1.81
"With wholehearted devotion I pay homage to the boundless asaṃkhyeyas of Bodhisattva Mahāsattvas in the Lotus Sūtra who emerged from below, headed by Visiṣṭacāritra."
1.82
"With wholehearted devotion I pay homage to all the great assemblies of śrāvakas in the Lotus Sūtra, headed by Śāriputra."
1.83
"With wholehearted devotion I pay homage to all the revered bodhisattvas of great expedient manifestation throughout the ten directions, and to the saṃgha of worthy and noble ones who have attained the Way as śrāvakas and pratyekabuddhas."
1.84
"With wholehearted devotion I pay homage to Samantabhadra Bodhisattva Mahāsattva." (Chant this bodhisattva's name three times; he is the lord of the Lotus repentance. The practitioner should direct their mind toward this bodhisattva, kneel upright before him, confess their sins and repent, make vows, and so on; all the other Buddhas and bodhisattvas will serve as witnesses. It should be performed thus throughout the three periods of seven days.)
1.85
"Universally on behalf of those to whom we owe the four debts of gratitude, beings in the three realms of existence, and all sentient beings of the dharmadhātu, we vow to eradicate the three obstacles, take refuge, and repent."
1.86
Seventh: Explaining the Method of Repenting for the Six Sense Faculties, Exhorting and Requesting, Rejoicing in Merit, Dedication, and Making Vows
1.87
(After the practitioner has finished paying homage to the Buddhas, they should adjust their posture and deportment in front of the Dharma seat, burn incense and scatter flowers, and visualize the Three Jewels filling the void. Samantabhadra Bodhisattva, riding a six-tusked white elephant and surrounded by immeasurably adorned retinue, appears as if directly before their eyes. With single-minded devotion, the practitioner performs the method of repentance on behalf of all sentient beings, giving rise to profound remorse, disclosing all the evil karma generated by the six sense faculties together with all sentient beings from immeasurable kalpas down to this present life, severing the mind of continuous [defilement], so that from this present moment until the very end of future time, they will never again create any evil karma. Why is this? Although the nature of karma is empty, the retribution of fruition is never lost. One who understands emptiness does not even perform good deeds, much less commit transgressions. If one does not cease creating evil, these are all inverted causes and conditions, and one will consequently experience illusory retributions. Therefore, because the practitioner understands emptiness, they give rise to great remorse, burn incense, scatter flowers, disclose, and repent. The verses and phrases of repentance explained below mostly adopt the meaning of the Sūtra on the Contemplation of Samantabhadra. If one wishes to understand the repentance method extensively, read the sūtra and it will be seen naturally; if one cannot study it extensively, the meaning is now briefly extracted here to constitute the practice method.)
1.88
First: The Method for Repenting for the Eye Faculty (The practitioner kneels upright with single-minded devotion, maintaining proper deportment, burns incense, scatters flowers, and reflects on reforming and repenting: 'Together with all sentient beings, the nature of my eye faculty has from the past always been empty and quiescent; yet through inverted causes and conditions I have generated heavy transgressions.' Weeping with sorrow and tears, they orally recite the repentance. The deportment and methods for repenting for the following five faculties follow the present explanation. They then state aloud:)
1.89
"With utmost sincerity I repent: I, the bhikṣu [Name], together with all sentient beings of the dharmadhātu, from immeasurable lifetimes onward, through the causes and conditions of the eye faculty, have craved and clung to forms. Because of clinging to forms, I have lusted after the sensory dusts; because of lusting after the sensory dusts, I have received female bodies, and in every lifetime and rebirth have been deluded by and attached to forms. Forms have ruined my eyes and made me a slave to affection and lust; thus forms have caused me to pass through the three realms. Driven by these wretched [passions], I have been blind and unable to see anything. The unwholesome deeds of the eye faculty have harmed me greatly. The Buddhas of the ten directions are ever-present and never extinguished, yet because of the obstacles of my turbid and evil eyes, I have not seen them. Now I recite the Mahāyāna Vaipulya scriptures, take refuge in Samantabhadra Bodhisattva and all the World-Honored Ones, burn incense and scatter flowers, and declare the faults and transgressions of the eyes, not daring to conceal them. May the Dharma-water of the wisdom-eye of the Buddhas and bodhisattvas wash them away, and by these causes and conditions, may all the heavy transgressions of the eye faculty of myself and all sentient beings become completely purified." (Having repented, pay homage to the Three Jewels. After speaking these words, cast all five limbs to the ground. In the Sūtra on the Contemplation of Samantabhadra, it explains that repenting for each of the six faculties must be recited three times; if time is scarce and this is difficult to practice, reciting once is also permissible, merely saying: 'The second and third times are also spoken in this manner.' The practitioner should personally reflect upon and recall the sūtra regarding the heavy transgressions generated by this physical eye faculty, disclosing and repenting before Samantabhadra. The remaining five faculties below all share this meaning.)
1.90
Method for Repenting for the Ear Faculty
1.91
"With utmost sincerity I repent: I, the bhikṣu [Name], together with all sentient beings of the dharmadhātu, from many kalpas onward, through the causes and conditions of the ear faculty, have pursued external sounds. When hearing exquisite sounds, the mind gave rise to deluded attachment; when hearing evil sounds, one hundred and eight kinds of afflictive thieves arose to do harm. Because of such an evil ear, one receives evil retribution, constantly hearing evil sounds and generating conditions of grasping. Because of hearing inverted [sounds], one falls into evil destinies and borderlands where, holding wrong views, one does not hear the true Dharma; everywhere deludedly clinging without a moment's pause. Bound by these auditory cavities, my conscious spirit was worn down and plunged into the three lower realms. The Buddhas of the ten directions are ever-present preaching the Dharma, yet because of the obstacles of my turbid and evil ears, I have not heard them. Only now have I awakened; reciting and upholding the ocean-treasury of Mahāyāna merits, I take refuge in Samantabhadra Bodhisattva and all the World-Honored Ones, burn incense, scatter flowers, and declare the faults and transgressions of the ears, not daring to conceal them. By these causes and conditions, may all the heavy transgressions arising from the ear faculty of myself and the sentient beings of the dharmadhātu become completely purified." (Having repented, pay homage to the Three Jewels.)
1.92
Method for Repenting for the Nose Faculty
1.93
"With utmost sincerity I repent: I, the bhikṣu [Name], together with all sentient beings of the dharmadhātu, from immeasurable kalpas onward, bound by this nose faculty, have smelled various scents—such as the bodily fragrances of men and women, the aroma of delicate viands, and various other scents—being deluded and failing to understand, stirring up all the fetters so that the dormant thieves of affliction all arose, through which immeasurable sinful karma increased. Because of craving scents, the various consciousnesses made discriminations and were defiled and attached everywhere, falling into birth-and-death and suffering various bitter retributions. The exquisite fragrance of the merits of the Buddhas of the ten directions fills the dharmadhātu, yet because of the obstacles of my turbid and evil nose, I have not smelled it. Now I recite the pure and marvelous scriptures of the Mahāyāna, take refuge in Samantabhadra Bodhisattva and all the World-Honored Ones, burn incense, scatter flowers, and declare the faults and transgressions of the nose, not daring to conceal them. By these causes and conditions, may all the faults and transgressions of the nose faculty of myself and all sentient beings become completely purified." (Having repented, pay homage to the Three Jewels.)
1.94
Method for Repenting for the Tongue Faculty
1.95
"With utmost sincerity I repent: I, the bhikṣu [Name], together with all sentient beings of the dharmadhātu, from countless kalpas onward, through unwholesome and evil karma created by the tongue faculty, have craved delicious flavors and harmed living beings, broken the prohibitions and opened the gate of negligence; immeasurable sinful karma has arisen from the tongue faculty. Moreover, with the tongue faculty I have generated the vocal transgressions of false speech, frivolous speech, harsh speech, and divisive speech, slandering the Three Jewels, praising and speaking wrong views, uttering useless words, stirring up discord and turmoil, and preaching non-Dharma as Dharma. The thorns of all evil karma have issued from the tongue faculty; severing the wheel of the true Dharma has arisen from the tongue faculty. Such an evil tongue cuts off the seeds of merit, extensively and obstinately arguing for improper matters and praising wrong views like adding firewood to a fire. The faults and transgressions of the tongue faculty are boundless and limitless. Through these causes and conditions, one is bound to fall into evil destinies, with no time of release for hundreds or thousands of kalpas. The flavor of the Dharma of all the Buddhas fills the dharmadhātu, yet because of the sins of the tongue faculty, I have been unable to discern it. Now I recite the secret treasury of the Buddhas of the Mahāyāna, take refuge in Samantabhadra Bodhisattva and all the World-Honored Ones, burn incense, scatter flowers, and declare the faults and transgressions of the tongue, not daring to conceal them. By these causes and conditions, may all the heavy transgressions of the tongue faculty of myself and the sentient beings of the dharmadhātu become completely purified." (Having repented, pay homage to the Three Jewels.)
1.96
Method for Repenting for the Body Faculty
1.97
"With utmost sincerity I repent: I, the bhikṣu [Name], together with all sentient beings of the dharmadhātu, from long ago onward, through the unwholesomeness of the body faculty, have craved and clung to various tangibles—namely, the soft, smooth, and delicate limbs of men and women. Being inverted and failing to understand such various tangibles, afflictions flared up, and I performed physical karma, giving rise to the three unwholesome deeds of killing, stealing, and sexual misconduct, forming great enmities with sentient beings, committing cardinal sins, violating precepts, and even burning stupas and monasteries and misappropriating the property of the Three Jewels without any shame. Such transgressions are boundless and limitless; arising from bodily karma, they cannot be fully recounted. Because of the causes and conditions of sinful defilement, in future lives I am bound to fall into hell, where raging flames will blaze and burn my body, suffering great torment for immeasurable koṭis of kalpas. The Buddhas of the ten directions constantly emit pure light that shines upon and touches us, yet obstructed by the heavy sins of the body faculty, I did not perceive it; knowing only how to crave coarse, wretched, and evil tangibles, I currently suffer numerous torments, and later shall suffer the torments of the hells, hungry ghosts, animals, and so forth. Sunk amid such various miseries, I was neither conscious nor aware. Today, feeling remorse, I recite and uphold the true Dharma-treasury of the Mahāyāna, take refuge in Samantabhadra Bodhisattva and all the World-Honored Ones, burn incense, scatter flowers, and declare the faults and transgressions of the body, not daring to conceal them. By these causes and conditions, may all the heavy transgressions of the body faculty of myself and the sentient beings of the dharmadhātu become completely purified." (Having repented, pay homage to the Three Jewels.)
1.98
"With utmost sincerity I repent: I, the bhikṣu [Name], together with all sentient beings of the dharmadhātu, from the beginningless [past] onward, through the unwholesomeness of the mind faculty, have craved and clung to all dharmas. Mad, foolish, and failing to understand, I have given rise to greed, anger, and delusion in accordance with whatever objects were encountered. Such wrong thoughts can give rise to all miscellaneous karma, namely the ten unwholesome deeds and five cardinal sins. Like a monkey, or like birdlime, clinging with craving everywhere, they have reached across all the six sense faculties. The branches, flowers, and leaves of the karma of these six faculties have filled the three realms, the twenty-five states of existence, and all realms of rebirth, and can also multiply the twelve painful matters of ignorance, old age, and death; there is none among the eight wrong ways and eight difficulties that I have not undergone. Boundless and limitless evil and unwholesome retributions arise from the mind faculty; such a mind faculty is the very root of all birth-and-death, the source of all suffering. As spoken in the sūtra: Śākyamuni is named Vairocana, Pervading All Places. One should know that all phenomena are the Buddha-Dharma; yet through false imagination and discrimination, one experiences various fiery torments. This is to see impurity within bodhi, and to give rise to fetters within liberation. Only now have I awakened; giving rise to deep remorse and profound dread, I recite and uphold the Mahāyāna and practice according to its teaching. I take refuge in Samantabhadra Bodhisattva and all the World-Honored Ones, burn incense, scatter flowers, declare the faults and transgressions of the mind, disclose, and repent, not daring to conceal them. By these causes and conditions, may all the heavy transgressions of the mind faculty of myself and the sentient beings of the dharmadhātu, down to all evil karma generated by the six sense faculties—already arisen, currently arising, or to arise in the future—be washed clean, repented of, and made completely purified." (Having repented, pay homage to the Three Jewels. This is used regularly during the six periods of the day; if one considers the words too numerous, one should take the essential meaning and abridge it oneself.)
1.99
Method for Repenting for the Mind Faculty
1.100
Explaining the Method of Exhorting and Requesting (With single-minded devotion, kneel upright maintaining proper deportment, burn incense, scatter flowers, and reflect with single-minded intent, requesting the Buddhas and bodhisattvas to preach the Dharma and deliver sentient beings, reciting aloud what is contemplated in the mind; the following three methods are also like this. One should speak as follows:)
1.101
"I, the bhikṣu [Name], with utmost sincerity exhort and request / The immeasurable Buddhas of the dharmadhātu of the ten directions: / May you long abide and turn the wheel of the Dharma, / Bringing sentient beings endowed with consciousness back to their original purity, / After which the Tathāgatas may enter the eternal abode." / (Having exhorted and requested, pay homage to the Three Jewels. After speaking these words, cast all five limbs to the ground. If the practitioner wishes to compose their own words, speaking more or less, they may speak according to their own mind. The following three methods are also like this.)
1.102
Explaining the Method of Rejoicing in Merit
1.103
"I, the bhikṣu [Name], with utmost sincerity rejoice in / All the merits of the Buddhas and bodhisattvas, / The calm and perturbed, conditioned good deeds of ordinary beings, / And all actions, defiled and undefiled; / I, the bhikṣu [Name], rejoice in them all." (Having rejoiced in merit, pay homage to the Three Jewels.)
1.104
Explaining the Method of Dedication
1.105
"I, the bhikṣu [name], with utmost sincerity dedicate [all merit]: may all the good deeds cultivated by the three karmas be offered to the Buddhas as numerous as the sands of the Ganges in the ten directions, throughout empty space and the dharmadhātu, to the exhaustion of the future; I vow to dedicate this blessing to seek the Buddha Way." (Having dedicated merit, bow to the Three Jewels.)
1.106
Clarification of the Method of Making Vows
1.107
"I, the bhikṣu [name], with utmost sincerity make this vow: may my mind not be disordered at the end of life; may I directly go to be born in Sukhāvatī with correct mindfulness; may I behold Amitābha face to face and meet the assembly of sages, cultivating the ten stages and supreme constant bliss." (Having made the vow, bow to the Three Jewels. As for the method of making vows, the practitioner should, before Samantabhadra Bodhisattva and all the World-Honored Ones, mindfully contemplate and verbally express all vows held in the heart—namely: to practice the Way in this body without obstacle; that the four māras do not arise; to attain deep samādhi; to enter all dharma gates; to propagate the true Dharma and deliver sentient beings; to achieve correct mindfulness at the time of relinquishing life; and furthermore, in future lifetimes, always to meet the Three Jewels, be born in a family of right faith, leave home to cultivate the Way, make offerings to the Three Jewels, accept and uphold the Mahāyāna, have all the pāramitās appear before one, and together with all sentient beings achieve equal and correct enlightenment. In this way, in accordance with whatever various vows are held in the heart, all should be spoken from the heart as one wishes. Since this accords with the practitioner's personal disposition, it cannot be described in complete detail one by one.)
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