English (machine translation)
Translation of 金光明懺法補助儀
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- English
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- 79 passages, 8,609 words
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- complete digital text
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1945 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
- 1 — 79 parts
Text
1.1
Compiled by the monk Zunshi of Mount Dongye on Mount Tiantai under the Song.
1.2
Part One: The Origins (If before the "Actual Practice" one does not see the five points including the "Origins", it is not an authentic text.)
1.3
Question: "The practical rituals are already recorded in the Bailu, and the wisdom of contemplation is additionally pointed out in other texts. With regard to these two approaches, what further is there to supplement?"
Answer: "Now when we look at the practical rituals, since they were derived from the old sūtra, Master Dharmakṣema's wording was concise, and the Bailu adhered to it entirely without establishing anything separately. In the course of practical application, occurrences of hesitation inevitably happened repeatedly. Moreover, regarding the single procedure of scattering and sprinkling, the sūtra says: 'Separately with various fine foods, make offerings to me and scatter and sprinkle [them] in the various directions. At that time, you should recite such verses as these: ...' Looking closely at this single passage, there are four points that are hard to understand: first, it lacks an explicit clarification of presenting food as an offering to the Devī; second, it lacks a separate sprinkling and scattering to offer separately to the various spirits; third, it lacks an explicit indication of the location for scattering food; fourth, the timing of reciting the dhāraṇī appears not to be in proper sequence.
According to the new translation by Master Yijing, it only lacks the present third point—clarifying the location for scattering food—while the rest is very clear. The new [translation] says: 'Also with incense, flowers, and various foods, make offerings to my image; furthermore, take the foods, scatter and cast them in other directions, and offer them to the various spirits.' The wording for reciting the dhāraṇī also appears separately: it first instructs one to bow to the Buddha, and subsequently recite the dhāraṇī, speaking of invoking, and not saying to recite at the time of scattering and sprinkling. Observing this new text, it supplements the old ritual.
If so, the Bailu directs one to separately arrange a plate intended for scattering to the various directions, which matches the new sūtra like two halves of a tally. Why say 'neither did it establish anything separately'?
Answer: Although at first they seem distinguished, later when it comes to scattering and sprinkling, it again relies on the sūtra text and immediately instructs one to recite the dhāraṇī, which again becomes hard to understand. Why is that? The dhāraṇī originally summons the Devī; it can only incidentally include her retinue. If one is made to recite at the place of scattering food, it would then amount to summoning only the retinue. Even if one says it is recited at the same time, it again lacks an explicit place. If one distributes and scatters food within the bodhimaṇḍa, there would be great inconvenience. If one scatters in a different place while reciting the dhāraṇī at the same time, that too becomes impossible. Furthermore, the timing of reciting the dhāraṇī also should not be like that: one must first uphold the dhāraṇī to universally summon host and retinue to come to the bodhimaṇḍa, and afterwards present the food, which must be in a different place.
Furthermore, in current practice, people often treat this method as equivalent to the Saddharmapuṇḍarīka and Vaipulya [repentances]; after the first day, they omit the invocation of the Three Jewels and just recite the dhāraṇī directly, which is severely lacking in proper sequence. Moreover, the Bailu does not set out the five repentances, and later people have used them indiscriminately. Now I supplement them all; it is not done in vain."
1.4
Part Two: Outlining the Chapters According to the Text to Establish the Sequence
1.5
Although the text of the practical rituals in the Bailu is very concise, when one closely examines its meaning, it opens into ten categories, only lacking the single one of the five repentances. What are the ten? First, adorning and purifying the clean chamber; second, purifying the three karmas; third, offering incense and flowers; fourth, invoking and reciting dhāraṇī; fifth, praising and stating the intent; sixth, invoking the names and making offerings; seventh, reverencing the Three Jewels; eighth, practicing the five repentances; ninth, circumambulating and taking refuge; tenth, chanting and reciting the sūtra. The combination and division of its sequence differs slightly from the Bailu; comparing them will make it clear. However, the five repentances are now arranged according to the Chapter on Eradicating Karmic Obstacles. It only mentioned stating the intent of establishing the repentance and omitted the praise; now, according to other liturgical rituals, praise from the Chapter on the Four Heavenly Kings in the new sūtra is used to establish it. The Vaipulya and Saddharmapuṇḍarīka both have "sitting in meditation", whereas this text only instructs "chanting and reciting"; truly there is a profound meaning here, and I dare not alter it. If so, is there also a meaning in not arranging the five repentances? Answer: This should not be treated as analogous; it was merely an omission in the text. Or if someone says that solely reciting up to the Chapter on Repentance constitutes the repentance, that too should not be so. In the combined edition of the Chapter on Eradicating Obstacles, before each repentance, there is a full rite of reverence, after which the confession is disclosed. Thus we know it must be arranged separately.
1.6
Part Three: Clarifying Separately the Two Procedures of Reverent Invocation and Sprinkling and Scattering
1.7
One should know that this practice is identical to the Qing Guanyin [ritual], taking invocation as the practice; across the seven days and six intervals of the day and night, one must reverently invoke at every single interval. The Bailu, the Vaipulya Ritual, and the Saddharmapuṇḍarīka Samādhi all conclude by stating: 'In the subsequent six intervals, omit the invocation of the Buddhas. The other nine practices are all practiced without difference.' Only the Qing Guanyin and the Suvarṇaprabhāsa texts (which lack this concluding statement, as can be known by inference), as well as an examination of the dhāraṇī ritual procedures of Sarasvatī, Dṛḍhā, Saṃjñāya, and so on in the new sūtra, all exclusively take invocation and summoning as their gateway. Furthermore, the Chapter on the Devī says: 'For my sake, praise the names of the Three Jewels three times each day, ... speak true words to invite Mahāśrī, ... and even up to the time you recite the dhāraṇī to invoke and summon me; when I hear the dhāraṇī invoking and summoning me, I will immediately arrive at that place.' If this is so for the three [intervals] of the day, the three [intervals] of the night are to be understood accordingly. Moreover, the subsequent text says: 'And in the late afternoon, ... recite the previous dhāraṇī, hoping that I arrive.' The meaning of invocation is clear. Often in the Guanyin ritual, those without understanding also wish to omit the invocation; this is a great failure to understand the reason. Here, I have merely condensed and summarized the text of invocation in the Bailu, making it into five positions altogether; it is only a matter of combining and dividing, and thus not an excision. The reason for combining them is that preparing food in the morning is easy, and outside of the time past midday, it should not matter to make an extensive invocation. The Qing Guanyin lacks this, so it should not be abridged at will.
1.8
Second, concerning the clarification of sprinkling and scattering: properly speaking, outside the bodhimaṇḍa one must separately arrange a clean plot of ground, or make a small altar, sprinkle fragrant water all over it, and make sure to render it adorned and clean. Using something to support the feet, stand inside it, turn around and scatter in the four [directions], taking the exhaustion of the food as the measure.
Question: "From what text does this derive?"
Answer: "Neither the Bailu nor the two sūtras mention it. This has been determined by my own judgment, with the aim of generating wholesome [roots]; presumably there is no fault. If other texts are seen [later], then following them to make corrections will not be too late."
1.9
Part Four: Briefly Clarifying the Freedom from Faults in Those Who Can Invoke and in That Which Is Sought
1.10
According to the three meanings in the Qing Guanyin: 'First, invoking for one's own sake; second, invoking for the sake of others; third, invoking to protect the True Dharma.' The present chapter, according to its intention, is precisely aimed at protecting the Dharma—that is, 'the third [aspect], in which the Heavenly Kings protect the sūtra by using blessings to assist those who request, explain, and listen.' Speaking generally, it should also possess all three. The sūtra says, 'You should, for your own body and for all sentient beings'—which refers to oneself and others; 'extensively cause this wondrous classic to spread'—which refers to protecting the Dharma; these are all texts from the original chapter. Furthermore, the new edition says: 'If you are able to spread this sūtra, both self and others will benefit.' This is explicit text.
Personal invocation also has three [aspects]: first, inviting invocation; second, supplicating invocation; third, aspiring invocation. These match the three karmas to constitute the capacity: the chapter says, 'bathe the body, bow, and make offerings'—this is inviting invocation through bodily karma; 'recite the dhāraṇī to summon me'—this is supplicating invocation through verbal karma; 'with utmost sincerity make a vow'—this is aspiring invocation through mental karma. For the sake of others and for protecting the Dharma, the three karmas are also like this.
Inviting invocation also has three [aspects]: focusing the mind, conforming to practice, and realization-invocation. 'Focusing the mind' means setting one's intention to supplicate; when one is single-minded and sincere, there is a response. The new edition says: 'Speak true words to invite, and give rise to what is sought and vowed.' 'Conforming to practice' means that although one does not intentionally focus the mind, the person's three karmas are pure and unadulterated, and the Great Sage naturally responds to them. The chapter says: 'To the end of my life, I will not be far from this person.' 'Realization-invocation' is as the Chapter on Ghosts and Spirits says: 'If one enters this sūtra, one enters dharmatā. ... In this scripture, within the Suvarṇaprabhāsa, one will be able to see me, Śākyamuni.' Inviting invocation being so, supplicating and aspiring are also thus. Regarding these capacities of the three karmas, sentient beings of the ten realms whose two adornments are not yet complete must all make invocations for the sake of others and to protect the Dharma.
1.11
Second, clarifying freedom from faults in that which is sought. Question: "The Bailu says that for the Golden Light Repentance, one should only subdue the mind and repent transgressions; how can there suddenly be seeking?"
Answer: "Its principle is indeed so. However, because the ritual procedures originate from this chapter, taking Mahāśrī as principal, the chapter's intention is furthermore to assist those who explain and listen with blessings. The text within the chapter mostly clarifies wealth and treasures, and rarely discusses repentance; only the new edition says 'make offerings to all Buddhas, confess one's transgressions, dedicate merit, and make vows,' and so on. Yet the chapter clarifies increasing wealth and goods; because of this, it often attracts fawning and attachment. Wishing to avoid this fault, I therefore explain what is sought.
Now I set forth two perspectives: First, if one simply repents and purifies, with a mind seeking nothing else, exclusively relying on phenomena and principle, single-mindedly exerting vigor—whether grasping signs or contemplating emptiness, with the aim of eradicating transgressions—this is not what is under discussion here. Second, if for the sake of protecting the Dharma and the conditions of requesting explanation, one focuses the mind on what is sought, the practitioner must thoroughly recognize its faults.
There are again two perspectives: First, showing where faults arise according to the three invocations: invocation through practice and invocation through realization must have no fawning deceit; if there is deceit, it is not [genuine] practice, and naturally no resonance is accomplished. Only when focusing the mind to perform the ritual may the matter be genuine or false, and faults will arise. Second, properly according to focusing the mind, sorting out faults also has two parts: first, briefly demonstrating what is correct according to three meanings; next, reversing this to bring out the faults.
Regarding the three correct points: First, according to the capacity of the one who can invoke: that is, genuinely wishing to circulate the sūtra—whether the requester, the explainer, or the listener—whenever there is a deficiency, the flow of the Dharma is blocked thereby; one focuses the mind and points to the matter, praying devoutly for seven days. Wishing to borrow the heavenly assistance, one should certainly distance oneself from faults: the request must be true, the explanation must be thorough, and the listening must be diligent; anything else cannot elicit a response. Second, according to the sage who can respond: that is, the Great Devī Mahāśrī. The heavenly mind does not deceive; she certainly has true words. Although she responds without deliberation, she is not indiscriminate in the slightest; once the true capacity knocks, the wondrous response thereupon connects. Third, according to the intent of giving wealth: the intent lies in enriching their place to bring about invocation, supplying their lack to benefit explanation, and providing their resources for long listening. The sūtra says: 'To this Dharma-explainer I will make provisions, causing the mind to abide in peace, rejoicing day and night, contemplating with right mindfulness, and discerning the profound meaning.' Requesters and listeners can be understood by analogy with this. Therefore, it is not to foolish and ignorant folk who eat their fill all day long and exert their minds on nothing that heaven grants wealth. Next, bringing out the faults can be understood by reversing the above."
1.12
To speak further and briefly: moreover, a child of the renounced life should not even seek the worldly precepts, worldly dhyāna, and wisdom of the two vehicles; how could it be permissible to entirely fail to assist the Way, solely nourish the body, fawn upon ritual forms, and secretly plot for wealth and profit? Even if they end up accumulating much, they personally violate strict disciplines; the eight impure kinds of wealth incur suffering in the three bad destinies. Since offerings yield no retribution of blessing—(The Five Hundred Questions says: 'One cannot even avoid hell, let alone obtain blessings')—the arrangements end up entirely in vain; expecting to move heaven, there will likely never be such a day.
Secondly, heaven assists the virtuous, but does not bless the unprincipled. Storing wealth and breaking precepts, heaven abandons them and humans ridicule them; in vain they wish to pray devoutly, but the closer they try, the farther they become. Even great ghosts sweep away their tracks, so how could venerable devas protect their bodies? Heaven has no favorites; it only aids virtue. How could it casually comply with the mediocre and base, and say, 'To the end of my life, I will not be far from this person'?
Thirdly, having gone against the heavenly intention, what is the point of giving wealth? The intention was to propagate the sūtra, not solely to sustain life. If it even commands dispersing accumulations, how could it cause greed to increase? Moreover, when a śramaṇa's attachment to the Dharma is still rebuked, who would praise the amassing of wealth? In this world there are those who do not understand, vainly wishing to make demands; the net of heaven is vast—coarse, yet nothing slips through.
1.13
Question: "Looking at what was explained above, I fear it may not be entirely so. Why? Human feelings have their own separations, but the heavenly principle fundamentally penetrates all. A bodhisattva's compassion is called unconditional, and a Mahāsattva's generosity originally brings universal salvation. Even when a thief recited the Buddha's name, he still obtained a golden head; when monks revere a heavenly spirit, would she really begrudge jade and silk?"
Answer: "In this question of yours, you deeply fail to understand. For example, according to the laws of a state, when a minister commits an illegal act, anticipates punishment, is stripped of his office, and is deprived of his stipend, he turns around and blames his lord, saying: 'The Son of Heaven is benevolent and compassionate; he should not be partial. His favor even extends to plants and trees, and his kindness reaches orphans and the poor; why does he begrudge rank and stipend to me?' Looking at this rebuke, is this a wise minister? When the sūtra states that one who is able to uphold a single verse or even the title will be protected with wealth, this gathers worldly people and displays the merit of upholding [the sūtra]. For artisans, merchants, officials, and farmers, seeking wealth is their lot; kings, ministers, and elders sustain the state and enrich the household, yet they are still made to listen to this sūtra and are required to practice together. The 'Chapter on the Earth God' says: 'Delighting in practicing generous giving, their minds are always firm, having deep faith in the Three Jewels.' To accumulate and yet be able to disburse has long been heard of as the style of the incorruptible scholar; to know contentment and exercise restraint has from of old been revered as the model of the man of the Way. One has never seen someone whose conduct is entangled with defiled worldliness and whose resolve is mingled with ordinary fools, yet who has people turn to them and devas protect them."
1.14
Fifth: General Indication of the Basis for the Contemplative Wisdom of Phenomena and Principle
1.15
The present text directly relies on the Bailu and both the new and old sūtras, while also drawing from the text of the Lotus Samādhi (Fahua sanmei) to establish the ritual practices of the ten categories. However, prior to the actual practice, preparatory expedients are briefly omitted here; they are explained in detail in the Zhiguan and various repentance rituals. Those who wish to practice should consult the commentary on the 'Chapter on Repentance'; they should first understand thoroughly and recognize the locus of repentance (and the methods of repentance, which have primary and auxiliary methods), knowing each one in detail. If one [wishes to practice] the path of the venerated forms and comprehensively engage in the contemplative wisdom applied to phenomena, one should consult the repentance texts of the Zhiguan and the Vaipulya. If one [wishes to understand] each of the visualizations following the ritual practices from beginning to end across the ten categories, one should consult the Fahua buzhu yi and must recite it fluently so that the operation of mindfulness is unobstructed. The sūtra texts, dhāraṇīs, Buddha names, five repentances, and other texts must all be recited beforehand so that they become thoroughly fluent; one should not still be reading the text inside the bodhimaṇḍa. Furthermore, one must consult the commentaries to clearly recognize the three kinds of repentance methods—ritual practice, taking the signs, and non-arising—whether general or distinct, their grades of phenomena and principle, their sequence in confronting obstacles, and their aspects of shallowness and depth. One must understand these and take care not to treat them lightly. I also instruct future students that whenever they copy this text, they must copy it completely from beginning to end, collating it clearly so that there are no omissions or errors. I have often seen that in the repentance texts for the Lotus, Avalokiteśvara, and others, the beginnings, endings, and texts on contemplative wisdom are mostly deleted, copying only the Buddha seats and repentance texts, merely entitling them as homage texts; this is deeply lamentable! If one cannot do so, it would be better not to copy them at all, so as to avoid destroying and scattering the complete text of the practice. If a single matter is incomplete, the aspect of practice will be diminished. Take heed! Take heed!
1.16
Sixth: Auxiliary Ritual Practices for the Actual Cultivation of the Ten Categories (The contemplation of principle is as indicated above)
1.17
First: Method of Adorning and Purifying the Bodhimaṇḍa
1.18
Whether at one's own dwelling or in an araṇya, adorn and prepare a clean chamber to serve as the bodhimaṇḍa, and separately set up a seat for chanting the sūtra, making it partitioned from the bodhimaṇḍa. Inside the bodhimaṇḍa, an image of Śākyamuni must be enshrined, and in front of the image the Suvarṇaprabhāsa-sūtra is placed. To the left of the Buddha, set up the seat for Guṇadevī. According to the new sūtra, an image of Mahāśrī should be painted. If the bodhimaṇḍa is spacious, further set up the seats for Sarasvatī and the Four Heavenly Kings to the right. According to the ritual of the Vaiśravaṇa Dhāraṇī: 'Paint Mahāśrī to the Buddha's left, and make an image of me, Polymathic Heavenly King (Vaiśravaṇa), to the Buddha's right.' Now, even if the bodhimaṇḍa is narrow, it is still best to set up a seat for Polymathic Heavenly King, because the Devī resides in his superior park and to signify the convenience of the provisional and real. Hang silk banners and canopies, arrange offering implements, adorn the seats beautifully, sweep the ground clean, sprinkle fragrant water, smear fragrant mud, and burn various fragrances and oil lamps before the seats. Scatter various wondrous flowers and powdered incenses, burn various renowned incenses, and make offerings to the Three Jewels, preparing all according to the reach of one's own ability, devoting one's heart and exhausting one's mind to make it extremely adorned and pure. Why is this? The practitioner's inner mind reveres the Three Jewels above the triple world; now, wishing to invoke and make offerings to them, how could one do so with a light mind! If one cannot offer one's own wealth to support the Mahāyāna, one will never summon the worthy and move the sages; heavy transgressions will not be eradicated, and how could roots of goodness arise?
1.19
Second: Method of Purifying the Three Karmas
1.20
From the first day until the end of the period, the practitioner bathes daily in fragrant water. If one goes to an unclean place, one must bathe as soon as the business is done; even if one does not go to an unclean place at all in a day, one must still bathe once and put on clean clothes. These should be the great robe and newly dyed garments; if there are no new ones, one should take the best of one's own robes, wash and dye them clean again, and make them the garments for entering the bodhimaṇḍa, taking them off and putting them on when going out and coming in—this should be understood. For the entire seven days, the practitioner must strictly avoid miscellaneous speech and all socializing and greeting; if requesting necessities, simply state the matter directly, and do not let the matter prompt other speech. For the entire seven days, the practitioner must solely hold a single mind mindful of the Dharma being cultivated, and must not for a single kṣaṇa think of worldly miscellaneous matters. One should strictly guard against them in secret, not letting them sprout in the above three karmas. Whether eating, drinking, or using the latrine, single-mindedly guard against lapse, not taking matters as pretexts to delay; one should simply carry out the matter directly.
1.21
Third: Method of Offering Incense and Flowers (When the practitioner first enters the bodhimaṇḍa, go before the Dharma seat, spread the niṣīdanam, straighten the body, join palms, and stand leaning forward. One should first think compassionately of all sentient beings, vowing to rescue and deliver them; next, give rise to a deeply earnest mind, with shame, remorse, and utmost sincerity, visualizing the Three Jewels filling empty space and manifesting in the bodhimaṇḍa. Having visualized in this way, cast the five limbs to the ground, paying homage to all Three Jewels, also making one's shadow manifest before all Buddhas. Having made this homage, the leader of the chanting begins:)
1.22
With all reverence, single-mindedly prostrate to the eternally abiding Three Jewels of the ten directions. (Mind follows body and mouth, single-mindedly prostrating without distracted thought, clearly knowing that this body is like a shadow, not real, and that the mind of the one who bows and the one who is bowed to is unobtainable; all sentient beings likewise enter into the ocean of paying homage to the Three Jewels, collectively paying homage to the Three Jewels. Having made one prostration, kneel on one knee, hold the incense burner, and chant with the mouth:)
1.23
Let this entire assembly, each kneeling on one knee, solemnly hold incense and flowers, making offerings according to the Dharma. (At this point stop chanting, hold up flowers with hands, and silently recite the offering. The words for moving the visualization come from the Fahua buzhu yi; one must consult that text, recite it fluently, and use it. Having moved the mindfulness, chant:)
1.24
May this cloud of incense and flowers / fill all the worlds of the ten directions, / offering to all Buddhas, / the honored Dharma, all bodhisattvas, / the assemblies of śrāvakas and pratyekabuddhas, / and all heavenly immortals, / accepted and used for performing Buddha-work. (Having made the offering, all be reverent.)
1.25
Fourth: Method of Invoking and Reciting Dhāraṇī (Next, kneel on one knee, hold the incense burner with hands, burn various renowned incenses, and single-mindedly invoke the Three Jewels, Guṇadevī, and others. Give rise to a deeply earnest mind, weeping with tears and sorrow, visualizing each arriving at the bodhimaṇḍa. The words come from the Buzhu yi and should be consulted. Utter these words:)
1.26
Single-mindedly I invoke and invite: Namo Original Teacher Śākyamuni Buddha, the Four Buddha World-Honoured Ones of the East headed by Akṣobhya, the Ratnapuṣpavaiḍūrya and Ratnaśikhin Buddhas, and all Buddhas throughout the Suvarṇaprabhāsa-sūtra and of the ten directions and three times. (Having made three invocations, make one prostration; the rest below are understood accordingly.)
1.27
Single-mindedly I invoke and invite: Namo Great Vehicle Golden Light Ocean Twelvefold Canon.
1.28
Single-mindedly I invoke and invite: Namo Bodhisattva Ruciraketu, Bodhisattva Suvarṇaprabhāsa, Bodhisattva Suvarṇagarbha, Sadāprarudita, and Dharmodgata, throughout the Suvarṇaprabhāsa-sūtra, and all bodhisattvas, śrāvakas, pratyekabuddhas, and worthy and noble Saṃgha of the ten directions and three times.
1.29
Single-mindedly I invoke and invite: Namo Honorable Mahābrahmā-deva, the Trāyastriṃśa devas, the Four Kings who Protect the World, the Vajra Guhyaka, Great General Saṃjñāya, Sarasvatī-devī, Hārītī and the Mother of Demon Children with their five hundred attendants, all of whom are great bodhisattvas; and the famous mountains, great rivers, all spirit shrines, and ghosts and spirits belonging to the territory of [such-and-such] prefecture in this country, the spirits who protect the saṅghārāma in this dwelling place, and all the noble assembly who guard the true Dharma (From Mahābrahmā downward, only make three invocations; one should not make prostrations, though for laypeople there is no harm).
1.30
Single-mindedly I invoke and invite: Namo Supreme Majestic Virtue Accomplisher of All Affairs Great Guṇadevī. (The practitioner should consider that this bodhisattva is the lord of this bodhimaṇḍa's Dharma-gate. One should earnestly invoke three times, wishing for her to arrive. Having invoked, each puts down the incense burner, and then joins palms, kneels on one knee, and recites and upholds the root dhāraṇī, either seven times or many times. This dhāraṇī is precisely for summoning the Devī and her retinue; it is crucial to be focused and dedicated, single-mindedly making the invocation, certainly hoping for her descent, so that one successfully attains what was sought, ensuring it is not in vain.)
1.33
Fifth: Method of Praising and Stating the Intent (Having completed the requests, the practitioner resolutely visualizes that all the Three Jewels and all heavenly immortals are gathered in the bodhimaṇḍa as if right before one's eyes. Then know for oneself that the karmas of body, speech, and mind pervade the dharmadhātu. Facing the Dharma seat, praise the subtle and wondrous merits of the Three Jewels, chanting verses with one's mouth and praising them, saying:)
1.34
The Buddha's face is like the pure full moon, / and like a thousand suns radiating brightness. / His eyes are pure, long, and broad like blue lotuses; / his teeth are white, even, and close like conch-shell snow. / The Buddha's virtues are boundless like the great ocean; / limitless wondrous jewels are accumulated within it. / The water of his wisdom and virtue is always perpetually full; / hundreds of thousands of superior samādhis completely fill it. / The wheel marks beneath his feet are all adorned; / the hubs, webs, and thousand spokes are all completely even. / The webbed nets of his hands and feet are everywhere adorned, / possessing the marks just like the king of geese. / The radiance of the Buddha's body equals a golden mountain; / pure and extraordinary, it has no equal. / He is also like Mount Meru, full of merit; / therefore I bow to the Buddha, King of Mountains. / His marks and signs are unfathomable like empty space, / radiating brightness exceeding a thousand suns. / All are like illusions and phantoms, inconceivable; / therefore I bow, my mind without attachment.
1.35
(Having praised, state the intention of establishing the repentance, according to one's own wisdom and ability, declaring such and such.)
1.36
Sixth: Method of Invoking the Three Jewels and Scattering and Sprinkling (This 'scattering and sprinkling' should generally be called 'making offerings', which then encompasses the Three Jewels and all devas. If one simply says 'scattering and sprinkling', it is restricted to bestowing upon the spirits, which is not suitable in principle, as explained briefly before. When the practitioner wishes to invoke the Three Jewels, join palms, bow the head, bend the body, and chant three times in an even tone, saying:)
1.37
"Namo Ratnapuṣpavaiḍūrya Buddha; Namo Suvarṇaprabhāsa-sūtra; Namo Supreme Majestic Virtue Accomplisher of All Affairs Great Guṇadevī." (Having chanted thus three times, next piously make offerings, focused on visualizing facing them, and afterward state the words. At other times, one must remove 'food and drink' and 'pure and according to the Dharma', and also uphold the words 'scattering and tossing', etc., merely saying from 'incense and flowers' up to 'together perfecting the knowledge of all modes' and stopping there, then immediately pay homage to the Buddha.)
1.38
“Now in my bodhimaṇḍa, offerings are arranged: lighting various lamps, burning various incenses, and offering various foods and drinks, pure and according to the Dharma, reverently held and offered to all Buddhas and World-Honoured Ones, the Mahāyāna scriptures, the bodhisattvas and holy sages, and the entire Triratna. Furthermore, separate incense, flowers, foods, and drinks are prepared and presented to Guṇadevī, Sarasvatī, the Four Heavenly Kings, and the assembly of sages including the Brahmās, Śakras, devas, dragons, and the eight classes of beings. Furthermore, holding foods and drinks, we scatter and toss them in the other directions to give to all spirits and deities. We only pray that the Triratna, devas, and immortals will have compassion for me and all sentient beings, and receive these offerings. Through the power of the Golden Light and the awe-inspiring spiritual power of all Buddhas, in a single thought-moment may they appear throughout all Buddha-lands of the ten directions, pervading like clouds, moistening everywhere like rain, vastly performing Buddha-activities, equally perfuming sentient beings so that they generate the bodhicitta and together consummate the knowledge of all modes.” (These words may also be stated at will, and one need not exclusively recite this formula. Having spoken these words, one should take the foods and drinks to a clean place outside the bodhimaṇḍa and distribute and scatter them in the four directions, first speaking these words:) “Relying now on the teachings, I make offerings to the Mahāyāna Triratna and Mahāśrī; holding these various foods and drinks, I scatter and sprinkle them in all directions and bestow them everywhere upon all deities. May all spirits and deities have sovereign authority and power, gathering universally in a single thought-moment, each receiving the Dharma-food, fully satisfied without lack, vigorous and resolute in physical strength, resolute and strong in protection; knowing what I seek, may they grant it to me, dedicating this blessed benefit to moisten all living beings everywhere, so that karmic results arise naturally and they constantly enjoy supreme bliss.” (Having finished making this incantation and vow, one immediately scatters and tosses the food in the four directions, visualizing that limitless ghosts and spirits all come to receive the food. At that time, one may either recite the previous dhāraṇī or simply say “Namo Śrī Mahādevīye,” continuing until the food is exhausted.)
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Seventh: The method of reverencing the Three Jewels. (Having finished the sprinkling and scattering, return to the bodhimaṇḍa. One should be single-minded, rectify bodily deportment, and reverence all Buddhas. The method of bowing to the Buddhas: according to whichever Buddha is being bowed to, mindfully reflect with a dedicated mind that this Buddha's dharmakāya is like empty space, manifesting forms in response to things, appearing as if directly before one's eyes to receive one's obeisance. The same applies to each of the other Buddhas; one must concentrate with a single mind and not be distracted. At that time, know for oneself that body and mind are empty and quiescent, with neither one who bows nor one who is bowed to; although they have no substantial reality, it is not that they do not appear like shadows and reflections. Before each Buddha, bow touching head and face to the ground; the same applies to the Dharma and the Saṅgha. One should become thoroughly versed in reciting the respective texts for reverencing the Three Jewels found in the Supplementary Ritual.)
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With wholehearted dedication, I bow my head in reverence to our original teacher, Śākyamuni Buddha.
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With wholehearted dedication, I bow my head in reverence to Akṣobhya Buddha of the eastern direction.
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With wholehearted dedication, I bow my head in reverence to Ratnaketu Buddha of the southern direction.
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With wholehearted dedication, I bow my head in reverence to Amitāyus Buddha of the western direction.
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With wholehearted dedication, I bow my head in reverence to Dundubhisvaranirghoṣa Buddha of the northern direction.
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With wholehearted dedication, I bow my head in reverence to Ratnapuṣpavaiḍūrya Buddha.
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With wholehearted dedication, I bow my head in reverence to Ratnaśikhin Buddha.
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With wholehearted dedication, I bow my head in reverence to Vimalaprabhāsa-ratnarājendra Buddha.
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With wholehearted dedication, I bow my head in reverence to Suvarṇāgniprabhāsa Buddha.
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With wholehearted dedication, I bow my head in reverence to Suvarṇaśataraśmiprabhāsagarbha Buddha.
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With wholehearted dedication, I bow my head in reverence to Suvarṇaparvataratnachattra Buddha.
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With wholehearted dedication, I bow my head in reverence to Suvarṇapuṣpārciplakṣaṇa Buddha.
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With wholehearted dedication, I bow my head in reverence to Mahāpradīpa Buddha.
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With wholehearted dedication, I bow my head in reverence to Ratnaketu Buddha.
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With wholehearted dedication, I bow my head in reverence to all the Buddhas throughout the Suvarṇaprabhāsa-sūtra and in all the ten directions and the three times.
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With wholehearted dedication, I bow my head in reverence to the ocean of the Mahāyāna Suvarṇaprabhāsa in twelve divisions of scriptures. (Three bows)
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With wholehearted dedication, I bow my head in reverence to the bodhisattva mahāsattva Ruciraketu.
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With wholehearted dedication, I bow my head in reverence to the bodhisattva mahāsattva Suvarṇaprabhāsa.
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With wholehearted dedication, I bow my head in reverence to the bodhisattva mahāsattva Suvarṇagarbha.
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With wholehearted dedication, I bow my head in reverence to the bodhisattva mahāsattva Sadāprarudita.
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With wholehearted dedication, I bow my head in reverence to the bodhisattva mahāsattva Dharmodgata.
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With wholehearted dedication, I bow my head in reverence to all bodhisattva mahāsattvas throughout the Suvarṇaprabhāsa-sūtra and in all the ten directions and the three times.
1.62
With wholehearted dedication, I bow my head in reverence to all holy members of the Saṅgha, both śrāvakas and pratyekabuddhas, such as Śāriputra.
1.63
Eighth: The method of practicing the five repentances. (The practitioner should imagine their own body facing the Dharma throne of the Three Jewels, and with single-minded devotion, practice repentance on behalf of all sentient beings. Recalling one's past transgressions and what has been committed in this lifetime, if one does not repent, one will fall into Avīci to suffer extreme agony. If one has such offenses, one cannot conceal them even for a kṣaṇa, let alone for a long time. The Chapter on Eradicating Obstacles states: “There are four kinds of karma that are difficult to eradicate: first, committing an extremely grave offense against the bodhisattva precepts; second, giving rise to slander in one's mind against the Mahāyāna sūtras; third, being unable to increase one's own roots of goodness; fourth, clinging covetously to the three realms of existence without the mind of renunciation. There are four antidotes that can eradicate these four offenses: first, intimately approaching the Buddhas of the ten directions with an earnest mind and confessing all offenses; second, for the sake of all sentient beings, entreating all Buddhas to investigate the profound and wonderful Dharma; third, rejoicing in whatever merits all sentient beings possess; fourth, dedicating all roots of goodness to unsurpassed bodhi.” The text has only four repentances, which is theoretically sufficient. If one expands them into five repentances, one simply derives "making vows" from "dedication of merit." Although one has dedicated merit above, one must still add vows and aspiration as an essential regulation to counteract the obstacle of having an indecisive mind prone to regression. Having understood this, give rise to great shame and remorse that these offenses truly exist, and wholeheartedly seek their eradication; even if subjected to harsh penalties, do not spare body or life. The states of mind such as shame and remorse are detailed in the commentary on the Chapter on Repentance. The introductory verses before "Universally for..." come from the Supplementary Ritual; one should be thoroughly versed in reciting them so that the mind does not stall and the visualization can be completed. Having recited silently, chant:)”
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“Universally on behalf of all sentient beings of the dharmadhātu, wishing that all may sever and eliminate the three obstacles, I take refuge and repent.” (After rising, perform one bow, and mentally arouse the ten states of mind of progression and regression, fully detailed as in the Supplementary Ritual. Having aroused the ten states of mind, focus the visualization before the Buddhas of the ten directions, weeping with tears and grief, burning various renowned incenses, and speaking these words:)
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“I, [name], take refuge and bow my head to all Buddhas currently in the ten directions who have already attained the Way, turning the wonderful wheel of the Dharma and guiding all, so that sentient beings may attain purity and peace. These World-Honoured Ones, with true wisdom and true eyes, with true certification and true equality, know all and see all karmas, good and bad, of all sentient beings. From beginninglessness, following the stream of birth and death, I, along with all sentient beings, have created karmic obstacles, bound by greed, anger, and ignorance. When I did not know the Buddha, did not know the Dharma, and did not know the Saṅgha, not understanding good and evil, I incurred limitless offenses through body, speech, and mind. Out of an evil mind, I shed the Buddha's blood, slandered the true Dharma, broke the harmony of the Saṅgha, killed arhats, and murdered parents. The ten non-virtuous actions I performed myself, taught others to perform, and rejoiced upon seeing them performed. Toward sentient beings I brought arbitrary defamation; through measures and scales I practiced deceit and fraud, treating the fake as real; impure foods and drinks I gave to sentient beings. In the six paths of birth and death, I provoked and distressed all who had been my parents. Property of stūpas, property of the Saṅgha, and property of the Saṅgha of the four directions I stole and plundered with greed, using them at will. The vinaya of the Buddhas I took no pleasure in upholding; the instructions of masters and elders I did not obey. Practitioners of the three vehicles I frequently abused and insulted, causing them to regress and resent. Seeing those superior to myself, I harbored jealousy; toward the gifts of Dharma and the gifts of material wealth, I caused obstruction. Shrouded by ignorance, wrong views confused my mind, causing evil to increase; before the Buddhas I spoke evil words, preaching what is not Dharma as Dharma and preaching Dharma as not Dharma. Such numerous offenses, seen and known truly by the Buddhas' eye of true wisdom, I confess before them, not daring to conceal anything. May all karmic obstacles of my present life be eradicated, and may no evil retribution be received in the future. Just as all great bodhisattvas of the past who practiced the bodhisattva conduct fully repented of all karmic obstacles, so now do I also repent of my karmic obstacles. Just as all great bodhisattvas of the present and future who practice the bodhisattva conduct fully repent of all karmic obstacles, so now do I also repent of my karmic obstacles. What offenses have already been committed, I pray to eliminate; what evils have not yet arisen, I dare not create again.” (Having repented, take refuge and bow to the Three Jewels.)
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Next, the method of practicing entreaty. (The practitioner should know that entreaty can eradicate demonic obstacles and the offense of slandering the vaipulya scriptures. The merit obtained is like the merit of a person offering the seven treasures filling trichiliocosms as numerous as the sands of the Gaṅgā to all Buddhas. Having understood this, arouse an earnest mind, cast the five limbs to the ground, and speak these words:)
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“I, [name], take refuge and bow my head to all Buddhas and World-Honoured Ones of the ten directions. To those who have newly attained right awakening and have not yet turned the wheel of the Dharma, and to those who wish to relinquish their responsive bodies and enter nirvāṇa, I bow my head to them all. I entreat these World-Honoured Ones to turn the wheel of the Dharma, and request them to abide long in the world, delivering and bringing peace to all sentient beings.” (Having finished entreating, take refuge and bow to the Three Jewels.)
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Next, the method of practicing rejoicing. (The practitioner should know that rejoicing can destroy the obstacle of jealousy and increase one's own limitless wholesome qualities. If a person were to make offerings to arhats filling trichiliocosms as numerous as the sands of the Gaṅgā for the rest of their lives, providing the four necessities of superior excellence, the merit of doing so would not equal even a thousandth part of the merit of one instance of rejoicing. Having realized this, arouse an earnest mind, cast the five limbs to the ground, burn various renowned incenses, and speak these words:)
1.69
“I, [name], take refuge and bow my head to all Buddhas and World-Honoured Ones of the ten directions. I now rejoice in the giving, morality, mental cultivation, and wisdom practiced by all sentient beings through their three karmas; the roots of goodness of the holy sages of the two vehicles and the bodhisattvas; and all the merit of the Buddhas of the ten directions in realizing wondrous bodhi and bestowing the Dharma upon all. In all of these I rejoice and praise with utmost sincerity.” (Having finished rejoicing, take refuge and bow to the Three Jewels.)
1.70
Next, the method of practicing dedication of merit. (The practitioner should know that practicing the conduct of dedicating merit can destroy attachment to existence and the stingy mind. Dedicating even a little goodness universally enters the three times—just as a drop of water cast into the sea, or sound blown into a horn, can spread far and wide. Having understood this, arouse an earnest mind, cast the five limbs to the ground, and speak these words:)
1.71
“I, [name], take refuge and bow my head to all Buddhas and World-Honoured Ones of the ten directions; I pray that you will bear witness and know that from beginninglessness up to this day, all roots of goodness practiced through my three karmas—giving, morality, meditation, and wisdom, up to repentance, entreaty, and rejoicing—I gather together now and dedicate to bestow upon all sentient beings of the dharmadhātu, so that they may together realize bodhi, equal to all Buddhas.” (Having dedicated merit, take refuge and bow to the Three Jewels.)
1.72
Next, the method of practicing making vows. (The practitioner should know that the essential objective of making vows should take the two kinds of fruit—bodhi and nirvāṇa—as its refuge, which can eradicate the desires of āsrava and the obstacle of regression. Having understood this, one should adjust one's deportment, arouse an earnest mind, cast the five limbs to the ground, burn various renowned incenses, and speak these words:)
1.73
I, [so-and-so], take refuge in and bow my head to all the Buddhas, World-Honored Ones of the ten directions. Bear witness to the present aspiration of my humble sincerity! May the gods and the eight classes increase in majestic spiritual power, and always come to protect and uphold this land of mine. May the winds be auspicious and the rains timely; may the grains and fruits be bountiful; may the holy emperors and benevolent kings govern boundlessly with compassion; may all ministers and officials constantly maintain their exalted honor; and may the myriad folk and the four classes of people forever abide in peace, wealth, and joy. May the dānapatis of the Buddha-Dharma, parents, monastic teachers, friends and enemies across successive generations, and all sentient beings of the Dharma realm all give rise to correct faith, generate the bodhicitta, cultivate the six perfections equally, and fully prepare the two adornments alike. Furthermore, we pray that with the unseen assistance of all the sages, we may constantly encounter the Great Vehicle and good spiritual friends, who will open our Buddha-wisdom, so that our vows and practices become manifest in the present, that we may shoulder and circulate the Buddha-Dharma of the three periods of time, guide and transform all beings, light the inexhaustible lamp, and universally gather sentient beings together to return to the secret treasury. (Having made the aspiration, take refuge and pay homage to the Three Jewels.)
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Ninth: Explaining the method of circumambulating and taking refuge. (Having performed the five repentances, the practitioner should single-mindedly straighten their bodily deportment, circumambulate the Dharma seat to the right with calm and steady steps, mindfully reflecting upon and orally reciting the names of the Three Jewels, three times in this manner. At that time, one should comprehend that sound is like an echo and that the nature of body and mind is empty; raising the foot and lowering the foot, the mind has nothing to rely upon and does not abide in the characteristic of walking; yet one also comprehends that, like shadows appearing throughout the ten directions, the sound is heard throughout the Dharma realm, pervading the Dharma seat. Having understood thus, one chants:)
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Namo Buddha. Namo Dharma. Namo Saṅgha. Namo our Fundamental Teacher Śākyamuni Buddha. Namo the Four Buddhas of the Four Directions. Namo Ratnapuṣpavaidūrya Buddha. Namo the Mahāyāna Suvarṇaprabhāsa-sūtra. Namo Ruciraketu Bodhisattva. Namo Suvarṇaprabhāsa Bodhisattva. Namo Suvarṇagarbha Bodhisattva. Namo Sadāprarudita Bodhisattva. Namo Dharmodgata Bodhisattva. Namo the Great Guṇadevī of Foremost Majestic Virtue Who Accomplishes All Affairs. (Having thus circumambulated three times and completed the chanting, one should approach before the Buddha, with single-minded right mindfulness dedicate what was performed above so that it does not depart from the Three Jewels, and vow to enter the ocean of the Three Jewels together with sentient beings. One should chant:)
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I take refuge in the Buddha; I pray that sentient beings may comprehend the Great Way and generate the unexcelled mind. (One bow)
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I take refuge in the Dharma; I pray that sentient beings may deeply enter the sūtra treasury and have wisdom like the ocean. (One bow) I take refuge in the Saṅgha; I pray that sentient beings may lead the great assembly, all without obstruction. Bowing respectfully to the holy assembly. (One bow)
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