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Translation of 熾盛光道場念誦儀
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1951 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
- 1 — 87 parts
Text
1.1
Preface to the Gleanings of the Recitation Ritual for the Tejaprabhā Bodhimaṇḍa
1.2
Composed by Śramaṇa Lingjian of Yunjian during the Song
1.3
The Song master of the Dharma of Tianzhu, the Venerable Ciyun, having practiced the luminous teaching, manifested extinction at Tianzhu Bodhimaṇḍa in Qiantang. His disciple Lingjian, taking the virtue of the Dharma master's character that he had received, transformed the world of his day. To bestow the samādhi practice method upon later generations and develop the four types of samādhi lies in this text. The flourishing of the practice method cannot go unrecorded; thereupon, gathering his omitted compilations, only the Recitation Ritual for the Tejaprabhā Bodhimaṇḍa had not yet been widely circulated. Thus, further collecting various texts to supplement it from beginning to end, following the original five chapters, it was expanded into seven sections (newly adding 'Showing the Method' and 'Resolving Doubts'). 'Showing the Method' is taken from the root sūtra, so that those who prepare and cultivate have a basis. 'Resolving Doubts' makes Chinese and Sanskrit of equal efficacy, covering both the religious and the secular. As for the altar and mandala rituals therein, they are currently in circulation having been charted and recorded by the Grand Minister Tripiṭaka translator of the present dynasty, so they are not detailed here; the rest all follows the old text, never forgetting the origin, that is all.
1.4
Composed by Śramaṇa Zunshi, transmitter of the Tiantai teachings and contemplation at Tianzhu Monastery under the Song
1.5
Now, the establishment of ritual methods lies in taking what is truly appropriate as paramount. If the principles spoken have their proper basis, why need there be disputation? Unless the transmitter is unprincipled, even ghee can kill a person. As for the Tejaprabhā Mahātejas Mantra, the Great Sage, condescending with compassion, separately revealed this divine prescription; though words differ slightly in recitation, its merit is truly deep and hard to fathom. Chanting it with single-minded devotion for even a short while, one immediately sees its efficacy—how could it depend on extensive words!
1.6
First: Setting up the altar and making offerings. This naturally has three meanings:
1.7
First, showing the pure place: The sūtra text only says 'in a pure place', without specifying particular directions, and also says 'in the state, in the family, and in the terrestrial field allocation'. If it must strictly be quiet and solitary, away from markets and noise, seeking a separate pure site—then take a single family: when calamity arises, the dwellings of poor commoners barely exceed a few arm-spans, their rooms only a single square fathom, cramped on all four sides, closely neighboring distant surroundings; must vihāras and saṅghārāmas also solely mandate seeking a separate pure site? If there were none, should they then just sit and suffer the disaster? Reasoning through the matter, it is decidedly not so. Now two meanings are established: for the poor, merely select an excellent place within their dwelling, and directly set up the bodhimaṇḍa in a clean spot. (As in the Mahākāruṇika Sūtra, use a knife to empower with mantras twenty-one times and draw the ground to make the boundary; or establish the boundary wherever one's thought reaches. If the conditions of calamity and upheaval are urgent, according to this one may immediately uphold and recite.) For kings, ministers, and the wealthy, choose a superior place, avoiding noise and far from defilement, an isolated chamber, or one that was not previously defiled, or a newly erected hall, which is foremost. For bhikṣus, choose within their monastery. Naturally one should make a recitation ground in that place.
1.8
Second, the method of establishing the bodhimaṇḍa: Whether kings or commoners, all must empty the room in advance, sweep and sprinkle it purely and cleanly, and smear the ground with fragrant mud, setting up the bodhimaṇḍa according to the broad or narrow space. On the fragrant altar, place the image of Śākyamuni in front, accompanied by images of Mañjuśrī, Samantabhadra, Avalokiteśvara, and others; place images of the Four Heavenly Kings who Protect the World in the four quarters; and place an image of the wrathful Vidyārāja in the center of the altar before the Buddha. (The first fascicle of the Āryonmatta-krodha-vajrakumāra-bodhisattva-sādhana-kalpa Sūtra states: 'Vajragarbha Bodhisattva said: "The method of painting the Bodhisattva is to take white cloth, wash it with cow urine, and wash it again with fragrant water. In a quiet place, face before the Buddha or a relic stūpa. One should not use animal glue to mix the colors; the paintbrushes and color cups must be new. The painter bathes, wears clean clothes, and receives the eightfold purification precepts. He must not exhale his breath against the image, nor bargain over the price with the painter. The image is a single body, surging forth from the ocean, colored like vaidūrya. The body has six arms, the arms and shoulders symmetrical and plump, the features full. The face has three eyes, the eyes red. The head wears a jeweled crown, canine teeth protruding upwards, biting the lower lip, with knitted brows and majestic wrath. Furthermore, in the ocean paint a jeweled mountain; the image steps on the jeweled mountain with the left foot, upon which is a wondrous lotus to support the foot; the right foot stands in the seawater, submerged up to half the knee. The first right hand holds a vajra in a throwing gesture; the second hand holds a mudgara club, meaning a club with one end shaped like an iron pestle; the third hand holds a battle-axe. The first left hand holds a staff; the second hand is in a pointing gesture, making a vajra fist with extended index finger; the third hand holds a sword. A great snake binds the torso diagonally; furthermore, all poisonous snakes serve as shoulder bracelets, arm bracelets, a waistband, necklaces, earrings, and hair ties; moreover, a great snake wraps around the waist three times. A round halo behind the body is surrounded by flames, and outside the flames are clouds and lightning to support and flank it."') Face it toward the form of the śatru. (The Sanskrit word 'śatru' is translated here as 'enemy', which means painting the form of the enemy in front of the image of the wrathful Vidyārāja.) Around the four remaining walls, arrange the seats of the various constellations, Śuddhāvāsa devas, and others to make offerings, deciding the arrangement according to intent.
1.9
Third, making offerings: All should hang new silk canopies, banners, and flowers, presenting precious fruits, renowned incense, food and drink, and all manner of exquisite items, exhausting all sincerity and effort. If truly poor and destitute, one should also bring forth all that one possesses to make offerings according to one's means. Do not conceal or begrudge anything, deceiving the sages and deceiving one's own mind.
1.10
Second: Showing the method.
1.11
The sūtra says: 'I now expound the method for eliminating calamities of the Tejaprabhā Mahātejas Dhāraṇī spoken by the past Sālarāja Tathāgata. If there are dwellings of kings and ministers, or state territories, that are oppressed by the Five Planets; or where Rāhu, comets and broom stars, and baleful stars illuminate and approach their natal palace and lunar mansion and various stellar positions, or approach the imperial throne; when there is oppression in the state, in the family, or in the terrestrial field allocation, either retrograding or entering and causing various obstacles and calamities—merely establish a bodhimaṇḍa in a clean place, and recite this dhāraṇī one hundred and eight times or one thousand times. Whether for one day, two days, three days, up to seven days, ornamenting the altar according to the Dharma and upholding, reading, and reciting with a sincere mind, all calamities will be completely eliminated and unable to cause harm.' And further: 'If there are bhikṣus, bhikṣuṇīs, noble sons, or noble daughters who uphold, read, and recite this dhāraṇī, they can accomplish eighty thousand kinds of auspicious matters, and can eliminate eighty thousand kinds of inauspicious matters', and so forth. Relying on the sūtra text, it comprises four meanings: first, the three obstacles to be eliminated; second, the superior method capable of eliminating them; third, explaining its power and function; fourth, revealing the dhāraṇī.
1.12
The sūtra says 'all calamities are completely eliminated'. The word 'all' encompasses the three obstacles, and the karmic obstacle is clear from the sūtra; however, because of afflictions there is karma, and karma inevitably incurs retribution. Furthermore, calamities and occurrences of the internal body and external retribution are the retribution obstacle; that which focuses specifically on the internal mind is the affliction obstacle; and if one gives rise to a determined mind, activating body and speech that inevitably draws future retribution, that is the karmic obstacle. If so, evil stars and ominous stellar anomalies do not pertain to the mind at all. How can they be the karmic obstacle? The answer: 'These are external signs indicating that karma is about to arise; they are the signs of karma exacting retribution. Because the karmic obstacle stimulates retribution, its signs manifest before us. When the karmic obstacle is displayed externally, the retaliatory retribution is not far off; if there is no method, how could one ward it off? Therefore, second, there is the method capable of eliminating it: whether for one day, two days, three days, up to seven days, recite this dhāraṇī one hundred and eight times, symbolizing the crushing of the one hundred and eight afflictions and the accomplishment of one hundred and eight samādhis; or one thousand times, accomplishing one thousand kinds of Dharma gates. Therefore, reciting the mantra based on the three karmas makes the method of the three virtues, using phenomena to represent principle. Merely in a clean place establish the bodhimaṇḍa—the place is clean and the body must bathe, using the external to clarify the internal, symbolizing the dharma-body; reciting this dhāraṇī, wishing to know that wisdom lies in speaking, symbolizes prajñā; upholding it with a sincere mind, receiving through the power of faith and upholding through the power of mindfulness, intends liberation. If the practice succeeds, evil will certainly be extinguished and good will arise. Therefore, third, explaining the power and function: human bodies are rooted in impurity, and lotus flowers are rooted in mire; now, proximate causes through the rules of the three karmas distantly accomplish the wondrous meaning of the three virtues. With bodily karma perfected, one can ward off the retribution obstacle; with verbal karma perfected, one can ward off the affliction obstacle; with a sincere mind, one can ward off the karmic obstacle. Once the three karmas are extinguished, they immediately become the three virtues. Therefore, fourth, revealing the essence of the dhāraṇī: once the three obstacles are transformed, the principles and categories are accomplished as the three virtues. The retribution obstacle transforms into the virtue of the dharma-body; the affliction obstacle transforms into the virtue of prajñā; the karmic obstacle transforms into the virtue of liberation. These three dharmas are the wondrous essence of the three virtues of the dhāraṇī: not empty yet empty, the light of wisdom is blazing; not tranquil yet tranquil, it possesses great majestic virtue. It wards off the evil of the nine realms and upholds the good of the Buddha realm. Warding off and upholding are non-dual; mentioning one entails all three; speaking of three, they are just one. If it were not the secret mantra of the three virtues, how could it accomplish eighty thousand kinds of auspicious matters and eliminate eighty thousand kinds of inauspicious matters? It is briefly shown like this; as for the detailed presentation of the forms of practice, it is explained fully as in the Mohe zhiguan.'
1.13
Third: Selecting the purity of the assembly.
1.14
The sūtra says: 'If the state borders are unsettled and calamities arise in contention, invite a pure assembly.' Selecting the assembly has two parts: first, purity of prior conduct; second, purity of conduct upon entering the bodhimaṇḍa. 'Prior' means that since going forth, one has rigorously studied the vinaya models, cultivates concentration and wisdom sequentially, and completely investigates the seven branches of action without ever committing a single fault. The Mahāsaṃnipāta allows purifying it through repentance, yet still calls it a defiled path. In recent generations, the three learnings are hard to complete and the four deportments are easily corrupted; merely select monks who conform to the Dharma according to their capacity, do not break the grave precepts, have never committed scandalous deeds, and are trusted and venerated by dānapatis, which also attains purity. I fear that if selecting the assembly is too strict, the world will have few good guides. If defilement is excessive, the three karmas are exposed, or for the sake of coveting offerings one deceitfully claims purity—as Nanshan said: 'Before people they are like humans; in private they are like ghosts.' Devas and nāgas view them with disgust, and ghosts and spirits mock them; in such a state, how could they uphold the mantra and avert calamities? How could they cause the constellations to withdraw their light and the baleful anomalies to extinguish their shadows? Second, purity of conduct upon entering the bodhimaṇḍa: although the assembly's prior conduct is pure and clean and worthy to be a field of merit, upon entering the bodhimaṇḍa they must be all the more solemn. They must first wash, dye, and clean their robes, and regulate their deportment so that their actions are calm and dignified, inspiring wholesome reverence in people. Every day when bathing, eating, washing, and rinsing, do not talk and laugh or joke with donors; do not gaze at the halls and rooms, and before the bodhimaṇḍa is completed, calculate in advance the faithful offerings or feel pleasure or anger over their amount; do not demand unseasonable hot drinks and fruits without restraint, nor give rise to hatred or attachment over the coarseness or delicacy of food and drink; do not sleep or lean, and do not alarm or disturb the secular house with coughing or finger-snapping. One should be mindful of this and not cause people to give rise to ridicule. Or if it is on behalf of kings and ministers, add even greater utmost sincerity to purify the three karmas; this can be known in mind.
1.15
Fourth: Method of reciting the mantra.
1.16
As for the method of reciting mantras: scanning through the recitation section [of the canon], the various texts set forth diverse ritual protocols. Now, taking the general idea, I briefly indicate [it]: whether recited before prostrating to the Buddha or recited after prostrating, it must in each sitting be fully [repeated] one hundred and eight times. According to this text, one must use a powerful voice and not allow the sound to be interrupted. It is like the method of drilling for fire: if the hand's motion is interrupted, the smoke and sparks will die out and fire will not be produced; so it is here. It is also like the potter wasp incanting a worm into its offspring, utterance after utterance without cessation, resting only when the spell is achieved; so it is here. If one raises the voice in a single sitting and the mantra does not reach one hundred and eight [times], then the mantra's efficacy will not be achieved; what is done will pass in vain, and there will moreover be obstacles and difficulties. If there is an urgent matter of water or fire, when rising one must mentally reflect: 'My mantra ritual is not broken; I shall return immediately to continue it.' When departing, the mind must hang upon it without break, and in between one must not engage in conversation with others. Upon returning, one again mentally reflects: 'I have now returned to continue and complete the number of mantras.' Except for such emergencies, other matters must not be casually accommodated. If one willfully opens [such exceptions], one is certain to incur obstacles and difficulties; one should be single-mindedly cautious! On no account should one walk around, busy oneself with tasks, moving hands, reciting with the mouth while carrying on activities, or answering people's speech while in the midst of recitation. One should quickly complete the count and only then engage in affairs. Furthermore, all must be within the boundary, recited either kneeling or sitting, and one must never leave the boundary casually. Moreover, within the altar, whether for one day, two days, or up to seven days, not for the snap of a finger may recitation of the mantra lack a person, except only when prostrating to the Buddha and at meal times. Frequently I see contemporary monks who do not recognize transgressions: acting recklessly at will, unrestrained in laughing and talking, coming and going without measure, eating and drinking without moderation, indulging in evening meals, fruits and melons, and consuming food offered to the Three Jewels and food for fasting offerings to ghosts and spirits. Sitting, standing, walking, and dwelling, they constantly recite mantras with their mouths without regard for inside or outside the boundary; eyes and ears are unrestrained before sounds and forms, body and mind do not observe regulations. Not only do they themselves generate obstacles to the path, but they also cause the donors instead to incur calamities. Even if retribution does not manifest at present, there is utterly no benefit; they vainly consume the offerings of the faithful without mindfulness of hell. Alas! How bitter! It is hoped that one reflects on this well and cuts off what is evil; the words are not meant merely to be read through, but the intent is in their practice. In recent times [such abuses] have flourished, and they are difficult to reform suddenly; those of discernment, let them reflect on this with chilled hearts!
1.17
Fifth, the offering through the three karmas.
1.18
The ritual invitation and statement of intent consist of seven [parts]: first, offering through the three karmas; second, reverently inviting the Three Jewels; third, praising the Three Jewels; fourth, performing the ritual and upholding the mantra; fifth, prostrating to the Buddhas; sixth, repentance; seventh, walking the path and circumambulating. When about to enter the bodhimaṇḍa, first have one person uphold the mantra, bound the boundary, and protect it, for fear of hindrance. After the boundary is bounded, one may then perform the ritual.
1.19
First: The practitioner's method of cultivating offering through the three karmas.
1.20
(The method is as set forth in the Lotus [Sūtra Ritual].)
1.21
Universal reverence: in faith bow to the ever-abiding Three Jewels. (One prostration; each contemplates the nature-ocean of the Three Jewels as free from subject and object, ultimately equal, and all sentient beings entering together into this ocean of the Three Jewels. Having risen, each kneels, holds an incense burner in hand, with upright body and correct intention, and recites aloud with their mouth:)
1.22
Sternly holding fragrant flowers, we make offerings according to the Dharma. May these fragrant flowers be enjoyed by all Buddhas, fully pervading before all Buddhas, Dharma, and Saṅgha, and the assemblies of devas and ṛṣis, and the palaces of the sun, moon, and stars, forming a terrace of light and extensively performing Buddha-activities. (The cultivation of contemplation is as usual.)
1.23
Having made offerings, universal reverence and faith.
1.24
Second: The practitioner's method of summoning and inviting the Three Jewels.
1.25
(Each kneels, holds an incense burner in hand, and single-mindedly visualizes each one, summoning them to enter the bodhimaṇḍa to bear witness to the mantra recitation and radiate great illumination, shining upon that home, state, and its terrestrial field allocation, in order to eliminate calamities. One should fix the gaze and preserve the mind, as if seeing the noble assembly of the Three Jewels enter the bodhimaṇḍa, thought after thought without wavering. The leader intones:)
1.26
With wholehearted devotion we reverently invite the Master of the Dhāraṇī Teaching, Śākyamuni Buddha. (Three invitations for each seat; the cultivation of contemplation is as usual.)
1.27
With wholehearted devotion we reverently invite namo past Sālarāja Buddha.
1.28
With wholehearted devotion we reverently invite namo the seven Buddhas of the past, Maitreya of the future, the thousand Buddhas of the Bhadrakalpa, and all Buddhas of the ten directions and three times.
1.29
With wholehearted devotion we reverently invite namo all the secret words of the dhāraṇī pitaka, the pure Dharma-jewel.
1.30
With wholehearted devotion we reverently invite namo the wrathful Vidyārāja, Vajrapāṇi Bodhisattva Mahāsattva. (The middle fascicle of the Sheng najia jingang tongzi pusa chengjiu guiyi jing states: 'At that time, Vajrapāṇi Bodhisattva addressed the great assembly, saying: "This wrathful king has immeasurable majesty and great supernatural power, being well able to subdue those difficult to subdue, therefore manifesting various skillful means. Arising from samādhi, this bodhisattva, at the mere recollection, causes all malevolent spirits to flee, all ill-intentioned sentient beings to be broken, and all calamities to be eliminated."' The sūtra states: 'This wrathful king bodhisattva is Vajrapāṇi.' Being the lord of the altar-ground, one should invite him with redoubled piety, earnestly hoping for his descent.)
1.31
With wholehearted devotion we reverently invite namo Mañjuśrī Bodhisattva, Samantabhadra Bodhisattva, Avalokiteśvara Bodhisattva, and Mahāsthāmaprāpta Bodhisattva Mahāsattva.
1.32
With wholehearted devotion we reverently invite namo Dhāraṇīrāja Bodhisattva, Vajragarbha Bodhisattva, and all bodhisattva mahāsattvas of the ten directions.
1.33
With wholehearted devotion we reverently invite namo all the worthy and noble saṅgha of śrāvakas and pratyekabuddhas.
1.34
With wholehearted devotion we reverently invite namo the Śuddhāvāsa devas such as Brahmā and Śakra, the Four Protectors who guard the world, and all heavenly hosts. (From this seat downward, only the lay congregation makes prostrations; the bhikṣus remain standing.)
1.35
With wholehearted devotion we reverently invite namo the hosts of sky-traversing gods, the great devas of the nine seizers, the twenty-eight lunar mansions, the twelve zodiacal deities, and all noble hosts.
1.36
With wholehearted devotion we reverently invite the eighteen hell lords of King Yama's realm, all spiritual deities who oversee good and punish evil, the ghost kings who dispense illness, medicine, and disaster, and all noble hosts.
1.37
With wholehearted devotion we reverently invite the saṅghārāma-guarding spirits who dwell in this place and safeguard the true Dharma. (For a dānapati, this seat need not be invited.)
1.38
With wholehearted devotion we reverently invite the spiritual altars and earth-god shrines of this region and township, the Five Holy Princes, the city-god deities, and all noble hosts.
1.39
With wholehearted devotion we reverently invite the house-protecting dragon spirits within the dānapati's residence, the spirits of the directions, taboos, wards, affairs, treasuries, and shops, and all spiritual hosts of the household elders and youth, natal palaces and lunar mansions, original stars, those who avert disaster and those who bestow blessings. (Whether for a state or a home, observe according to the dwelling place what applies to each; add or subtract at will, revolving through three invitations.)
1.40
All the Three Jewels, Śākyamuni, and Sālarāja Buddha reverently invited above: we pray only that you do not abandon us, but with great kindness and great compassion, lead your retinue, come to our dwelling, and receive our offerings; and that all the stellar luminaries and all spiritual deities, each receiving the majestic light of the Three Jewels, will all assemble here. I now generate great auspiciousness in this place, reciting and upholding the divine mantra; we pray only that you guard and protect, causing there to be no hindrance, and enabling all sentient beings to obtain immeasurable blessings. Thus up to three times. This ritual of summoning and inviting is used only upon entering [the hall]; otherwise it is omitted. One must petition earnestly, hoping for their descent.
1.41
Third: The method of praising the Three Jewels.
1.42
(Having invited the Three Jewels, the assembly rises and joins palms, having the dānapati hold an incense burner in hand, kneeling before the Three Jewels and listening attentively to the statement of intent. Tears should flow as one earnestly petitions, resolved to achieve what is sought, seeking great auspiciousness and eliminating calamities and obstacles. Mindfully reflecting on the wondrous merits of the Three Jewels, all chant the verse in unison to praise and make aspiration:)
1.43
The Tathāgata's wondrous form-body
Is without equal in the world,
Incomparable and inconceivable;
Therefore now I pay reverent homage.
The Tathāgata's form is inexhaustible;
His wisdom is also like this;
All phenomena are ever-abiding;
Therefore I take refuge.
1.44
(Having praised them, state the purpose of establishing the bodhimaṇḍa and dedicate it to bodhi. State the requested auspiciousness as one wishes.)
1.45
Fourth: Upholding the mantra according to the Dharma.
1.46
(The praise and statement finished, the assembly bows once, kneels, and proclaims in unison:)
1.47
Namo Buddha, namo Dharma, namo Saṅgha, namo Śākyamuni Buddha, namo past Sālarāja Buddha. (Having proclaimed this thrice, one then speaks as follows:)
1.48
I shall now recite the Tejaprabhā Mahātejas Dhāraṇī spoken by the past Sālarāja Buddha, which says:
1.50
This dhāraṇī has been proclaimed in unison by all Tathāgatas. If any bhikṣu, bhikṣuṇī, man of noble family, or woman of noble family receives, upholds, reads, and recites this dhāraṇī, they will be able to accomplish eighty thousand kinds of auspicious matters, and will be able to eradicate eighty thousand kinds of inauspicious matters; and up to all the fourfold assembly, hearing what the Buddha spoke, rejoiced greatly.
1.51
Fifth: The method of prostrating to the Buddhas.
1.52
The practitioner having upheld the mantra, the mind should be single-minded and the bodily deportment correct, successively bowing to the Buddhas' dharma-body, which is like empty space, manifesting forms in response to things, as if right before one's eyes; so it is with each and every one. The practitioner knows by himself that body and mind are empty and tranquil, appearing like reflections in the dharmadhātu, so that before each and every Buddha there is this body, prostrating head to ground. Have the dānapati follow in prostrating, each rising and bowing in neat unison, not letting deportment be lost. Intone:
1.53
With wholehearted devotion I prostrate to the fundamental teacher, Śākyamuni Buddha, and the Buddhas throughout the dharmadhātu. (The cultivation of contemplation is as usual.)
1.54
With wholehearted devotion I prostrate to past Sālarāja Buddha and the Buddhas throughout the dharmadhātu.
1.55
With wholehearted devotion I prostrate to past Vipaśyin Buddha and the Buddhas throughout the dharmadhātu.
1.56
With wholehearted devotion I prostrate to past Śikhin Buddha and the Buddhas throughout the dharmadhātu.
1.57
With wholehearted devotion I prostrate to Viśvabhū Buddha and the Buddhas throughout the dharmadhātu.
1.58
With wholehearted devotion I prostrate to Krakucchanda Buddha and the Buddhas throughout the dharmadhātu.
1.59
With wholehearted devotion I prostrate to Kanakamuni Buddha and the Buddhas throughout the dharmadhātu.
1.60
With wholehearted devotion I prostrate to Kāśyapa Buddha and the Buddhas throughout the dharmadhātu.
1.61
With wholehearted devotion I prostrate to future Maitreya Buddha and the Buddhas throughout the dharmadhātu.
1.62
With wholehearted devotion I prostrate to the Buddhas of the ten directions and three times, the thousand Buddhas of the Bhadrakalpa, and the Buddhas throughout the dharmadhātu.
1.63
With wholehearted devotion I prostrate to the relics, images, and jeweled caityas and stūpas of the Buddhas of the ten directions.
1.64
With wholehearted devotion I prostrate to the dhāraṇī Dharma-pitaka, the Great Majestic Divine Mantra, and the pure wondrous Dharma of all revered sūtras.
1.65
With wholehearted devotion I prostrate to the wrathful Vidyārāja, Vajrapāṇi Bodhisattva Mahāsattva.
1.66
With wholehearted devotion I prostrate to Dhāraṇīrāja Bodhisattva and Vajragarbha Bodhisattva Mahāsattva.
1.67
With wholehearted devotion I prostrate to Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta Bodhisattva Mahāsattva.
1.68
With wholehearted devotion I prostrate to all great bodhisattva mahāsattvas of the ten directions.
1.69
With wholehearted devotion I prostrate to the worthy and noble saṅgha of śrāvakas and pratyekabuddhas who have attained the Way.
1.70
(Kneeling, incense burner in hand, mentally reflect: 'I and all sentient beings from beginningless time have always been obstructed by the grave offenses of the three karmas and six sense organs, not seeing the Buddhas and not knowing the essential path of escape, merely complying with birth and death and unaware of the wondrous principle. Though I now know, I am still obstructed together with all sentient beings by all grave offenses. Now before Śākyamuni and the Buddhas of the ten directions, on behalf of all sentient beings everywhere I take refuge and repent, praying only for your protective support, so that these obstacles may now be extinguished.')
1.71
Everywhere on behalf of Brahmā, Śakra, the Four Kings, the sky-traversing gods, and all sentient beings, wishing that the three obstacles be completely eliminated, we take refuge and repent.
1.72
Sixth: The method of repentance.
1.73
Having finished paying homage to the Buddhas, the practitioner should approach the Dharma seat, upright in bodily deportment, burn incense, scatter flowers, and visualize the Three Jewels filling empty space as though directly before their eyes. With single-minded devotion, universally perform the rite of confession together with all sentient beings: generate profound shame and remorse; disclose all evil deeds committed through the three karmas by oneself together with all sentient beings from measureless kalpas down to this life; cut off continuous thoughts [of wrong]; and resolve that from this day forth until the end of the future, one will never again commit any evil karma. Why? Though the nature of karma is empty, the retribution is never lost. One who understands emptiness will not even perform good, much less commit sin! If one does not cease committing sins, these are all inverted causes and conditions, which will then receive illusory retributions. Therefore, because the practitioner understands emptiness, they generate great shame and remorse, and openly confess. (The ten inverted and compliant states of mind are as usual.)
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With utmost sincerity I confess: I, the bhikṣu [name], take refuge in and bow my head to all the ever-abiding Three Jewels throughout the ten directions, Śākyamuni, Sālarāja Buddha, Mañjuśrī, the wrathful Vidyārājas, and Vajrapāṇi Bodhisattva Mahāsattva and the others. May you give rise to pity and stand before me as clear witnesses: I and all sentient beings in the Dharma realm are equal in mind-nature, ablaze with majesty and virtue, fully endowed with dhāraṇī, equal to that realized by the Buddhas—pure nirvāṇa and supreme peace and bliss. From beginningless time, I have been deluded and unaware, following the flow of ignorance, suffering various torments in saṃsāra, and committing various evil karmas with body, speech, and mind: the ten unwholesome actions, the five unpardonable sins, and the seven impediments, breaking the Buddha's monastic precepts, damaging and misappropriating the property of the ever-abiding, slandering the Dharma and slandering people, slandering [the truth] of cause and effect. Such sinful obstacles are measureless and boundless, deserving of falling into Avīci and various hells, the animal realm, and hungry ghosts, receiving rebirth in the evil destinies for hundreds and thousands of kalpas, with no time of release. Due to evil karma, I presently incur calamities: the Five Planets encroaching upon my natal palace and lunar mansion and various astral positions; Rāhu, comets and broom stars, baleful apparitions, and evil stars creating various obstacles and afflictions; or sickness in the present body, being subjected to the king's law; [the perils of] water, fire, robbers, and thieves—plundering, snatching, drowning, and burning; the scheming and harms of enemies, various evil untoward events, sorcery, incantations, and curses, and all inauspicious things. Now, obeying my fundamental teacher Śākyamuni Buddha who taught me to recite and uphold the Divine Mantra of Great Tejas, all such calamities and hardships are entirely eradicated, and all auspicious things are brought to accomplishment. I only pray that the World-Honoured One and all the great bodhisattvas will accept my confession and fulfill what I seek: enable me to cultivate and train, adorn myself with merit and wisdom, propagate the Buddha-Dharma, convert and guide sentient beings, make the Three Jewels shine brightly, keep the lamp of the Dharma continuous, increase the majesty and power of the heavenly beings and lunar mansions, bring wind and rain in their due seasons, protect and preserve the realm of the nation, make the sage ruler wise in his transformation, make the ministers and officials loyal and worthy, let the myriad commoners and the four classes of people each attain blessings and longevity, and let the faithful donors of the ten directions, parents, teachers, monks, sentient beings of the Dharma realm, and all conscious beings eliminate the three obstacles and together accomplish the Buddha path. (Having confessed, take refuge in and pay homage to the Three Jewels.)
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For the patron, this text should be recited: With utmost sincerity I confess: I, the lay disciple [name], bow my head and take refuge in the Three Jewels of the ten directions and the three periods of time, the fundamental teacher Śākyamuni Buddha and others, Sālarāja Buddha, and the World-Honoured Ones, the seven Buddhas. May you with great loving-kindness and great compassion accept my confession: I and all sentient beings of the Dharma realm, through beginningless delusion and falsehood, following greed, anger, and ignorance, have committed various evil karmas. Due to evil karma, we have fallen into the three evil paths, suffering various bitter retributions; when our sins were exhausted we were able to emerge, but having occasionally received a human body, our evil habits are difficult to eradicate, remaining as residual karmic traces and lingering retributions, and in this life we have committed further deeds: taking life, robbing, indulging in liquor and greed for wrongdoing, deceiving with lawlessness, and seeking wealth contrary to principle. Due to these causes and conditions, we face future evil retributions and presently incur calamities, suddenly encountering evil affairs: or the Five Planets encroaching upon us; Rāhu, Ketu, comets and broom stars, and baleful apparitions presiding over our natal palace and lunar mansions; calamities rising in unison, various forms of encroachment and oppression; as well as enemies from past lives competing to plot against and harm us; various evil untoward affairs, malicious gossip, sorcery, curses, and poisons; being dragged into legal matters, imprisoned in cangues and chains, suffering various pains and torments; [the perils of] water, fire, robbers, and thieves—plundering, snatching, drowning, and burning; money, wealth, houses, and homes all destroyed; and all family members alienated, in strife, and harming one another. All such various evil retributions are born of the mind; with shame and remorse I rebuke myself. Today, having purified the bodhimaṇḍa, I take refuge in the Three Jewels, the Buddhas, and the worthy and holy ones. I only pray that you will all come and accept my confession; I openly disclose all sins and dare not conceal them. Burning incense, scattering flowers, reciting and upholding the divine mantra, and performing the rite of removing obstacles and afflictions, I seek great auspiciousness: may all evil luminaries and disastrous stars, whether flanking or shining directly, enemies' curses, and all inauspicious things be forever eliminated, never permitted to invade and harm. I further pray that the Three Jewels of the ten directions, bodhisattvas, heavenly immortals, and the majestic king of mantras will bestow empowerment and protection, transforming calamity into blessing, so that all attain auspiciousness, become wealthy in money and goods, and abound in kin and retinue. May all that is sought be attained, everything according to one's heart's desire, food and drink plentiful, life span long, the six kinds of kin in harmony, gardens and grounds flourishing, old and young of one mind, constantly serving the Three Jewels, deeply believing in cause and effect, not daring to do wrong, reading and reciting the Mahāyāna, seeking pure retribution, in life after life ever abiding in the household of the Buddha, and in body after body practicing the bodhisattva path. I further pray that the August Sovereign, the Sage Ruler, with broad benevolence and compassion, will cover and nurture the common people, that rain will be seasoned and winds auspicious, the borders secure and the interior peaceful, that the prefectural and county officials will constantly receive imperial favour and become ever purer and more prominent, that within the territory and towns the common people will all be peaceful, and that comets, broom stars, and all stars will not give rise to calamities. Afterward, to the six destinies and four modes of birth throughout empty space and the Dharma realm, I dedicate all the meritorious karma of this bodhimaṇḍa of mine, that we may together accomplish the Buddha path. (Having confessed and made vows, take refuge in and pay homage to the Three Jewels.)
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Seventh: Method of Circumambulating the Path
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(The practitioner should adjust bodily deportment, circumambulate the Dharma seat to the right, stepping with calm and leisure, invoking the names of the Three Jewels, and reciting the sūtras. Understand that the nature of sound is empty, and know that body and mind are like clouds and like shadows; raising the foot and lowering the foot, the mind attains nothing. Also know that this body casts reflections in the ten directions, filling the Dharma realm, universally manifest everywhere. Circumambulating the Buddhas and Three Jewels, recite:)
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Namo Buddha, Namo Dharma, Namo Saṅgha, Namo Śākyamuni Buddha, Namo Sālarāja Buddha, Namo the Seven Past Buddhas, Namo all Buddhas of the ten directions, Namo Tejaprabhā Dhāraṇī, Namo Dhāraṇīrāja Bodhisattva, Namo Vajrapāṇi Bodhisattva, Namo Mañjuśrī Bodhisattva, Namo Samantabhadra Bodhisattva, Namo Avalokiteśvara Bodhisattva, Namo Mahāsthāmaprāpta Bodhisattva, Namo all Bodhisattva Mahāsattvas of the ten directions. (Having chanted this three times, recite the Tejaprabhā Sūtra, make offerings to the Three Jewels, and then take the Three Refuges.)
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I take refuge in the Buddha, wishing that sentient beings understand the great Way and give rise to the supreme mind.
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I take refuge in the Dharma, wishing that sentient beings deeply enter the repository of scriptures and attain wisdom like the ocean.
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I take refuge in the Saṅgha, wishing that sentient beings guide and regulate the great assembly, all without hindrance. Bowing to the holy assembly.
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(When finished, only then sit together to eat. This is the rite for the first day; for the other times, merely omit the invocation; from one day up to seven days, day and night follow this standard.)
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Sixth: Resolving Doubts.
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A doubter says: “The rite of this sūtra is exclusively centred on upholding mantras. Recently, Master Gushan, in his Commentary on the Sūtra on Invoking Avalokiteśvara, did not permit Sanskrit chanting, thus making the Chinese pronunciation not follow Sanskrit chanting. Those who practice Sanskrit chanting reject that Chinese pronunciation. Since doubt resides in the mind, how can efficacy be accomplished?” I explain: “Both Chinese and Sanskrit are preserved, adapting to the contingencies of the times. If one recites in accordance with the Dharma, the power and efficacy do not differ; if one promotes one exclusively, I fear it obstructs a comprehensive understanding. If there is no instruction from Sanskrit learning, one may follow the Chinese. If one exclusively relies on Chinese pronunciation and forbids Sanskrit chanting, then the rules of conjunct consonants of two or three letters would have been translated in vain to no purpose. Jingxi said: ‘One should know that in the Western regions there are three-letter conjunct sounds.’ As for the types of translation, there are those where both sound and script are translated, such as ‘Thus have I heard’ and so on, which are the expressors of the exoteric teachings. If the script is translated but the sound is not translated, that refers to dhāraṇīs. Some are drawn out at the end of a phrase, and some must be pronounced rapidly—these are all indications by the translators of the vocal cadence of this land. Therefore, among the ten categories of the Biographies of Eminent Monks, Translation stands first. Let the wise examine this; there is no need to entertain doubts.”
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Someone might say: “The notion of transforming calamity into blessing and the doctrine of karmic retribution originate from Buddhist texts. In the Confucian school, it is what Heaven’s mandate confers; what is there to pray to avert?” I explain: “The ‘Metal-Bound Coffer’ in the Book of Documents has been treasured by successive dynasties: whenever a calamity occurred, they opened it and took out its method to avert it. It also says: ‘On the doer of good, it sends down all blessings; on the doer of evil, it sends down all calamities.’ What the Book of Changes calls: ‘If one's words are good, they will be responded to from beyond a thousand li; if one's words are not good, they will be opposed from beyond a thousand li—how much more so by those who are near!’ As with Duke Jing of Song, because of a single good word, Mars moved back three degrees. This is recorded in the classical registers, bright as the sun and stars. Seeing ritual practice and mantra chanting, some immediately cite Confucius saying: ‘My praying has been for a long time!’ But Confucius was a sage. A sage is without fault—how could his words be empty? The followers of Confucius were all his disciples; are they, like the sage, without fault? How could they avoid the error of presumptuously claiming sagehood? Furthermore, when Zixia lost his sight, he cried: ‘O Heaven! I have committed no sin.’ A friend said to him: ‘You dwelt by the River, and people mistook you for the Master—that is your first sin.’ Even one who personally served the holy master was still susceptible to delusion. Those who pursue fame rigidly cling to biased views: though they claim to reject Buddhism, they are actually destroying Confucianism. Some say: ‘This ritual is exclusively for state rulers, ministers, all the common folk, and their families, as a method to avert disasters and attain great auspiciousness. Monastics regard their body as a transient lodging: in the Hīnayāna, it is impermanence, suffering, and emptiness, arising and ceasing thought after thought; in the Mahāyāna, the mind rests in the true mark, and reaching any condition, it is directly the middle. What calamity is there to extinguish? What blessing is there to pray for?’ I now say this is not so. The sūtra states: ‘If there are bhikṣus, bhikṣuṇīs, men of good family, or women of good family who receive, uphold, read, and recite this dhāraṇī, they can accomplish eighty thousand kinds of auspicious matters and eliminate eighty thousand kinds of inauspicious matters.’ Relying on the text of the sūtra, what separation is there between monastic and lay? Sages express subtle and wondrous Dharma through esoteric words, which is not what ordinary people can know. Furthermore, when practitioners of the Three Vehicles advance along the path in cultivation, they may encounter danger to their religious life and various disasters that obstruct the path and Dharma, preventing them from training. How could anyone cling to ignorance and not comply with the superior Dharma? There are those in the world who pursue worldly fame, harboring perversity and resisting orthodoxy. As the sūtra says: ‘Though their mouths speak of emptiness, their actions dwell in existence.’ Seeing words about transforming calamity into blessing, yet not carefully investigating the sūtra's purport, they immediately call it secular business—is this not rigid prejudice? Moreover, producing good and destroying evil is generally the same across all sūtras; why reject this and approve that? For instance, in the Golden Light Sūtra, when evil stars and calamitous anomalies occur, it instructs that one should listen to this sūtra. In the Sūtra on Invoking Avalokiteśvara, even one who has attained the tenth ground in this physical body is not exempt from the dangers of tigers, wolves, lions, and the like, and must invoke the name and uphold the mantra. If it is so even for sages, why should ordinary beings discard it? Even if one internally possesses true virtue, one must externally rely on cultivation, so that the causes and conditions obstructing the path are brought to tranquility. Therefore the sūtra says, ‘Its merit and virtue are incomparable’—it is truly found in this!”
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Seventh: Admonishing and encouraging dānapatis.
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Now, the gateway to cultivating merit and wisdom, when placed upon the path to bodhi, is truly difficult, yet truly easy! If one attains it, it is easy; if one loses it, it is difficult. Just as by skilful churning sarpir-maṇḍa can be obtained, whereas for one who is unskilful, even watery gruel is hard to come by. This is also like that: for one who uses their mind skilfully, a single flower or a single stick of incense yields merit equal to empty space, and a single verse or a single line eliminates karmic encumbrances and perfects the Way; for one who is unskilful, even the proximate fruits of humans and gods are lost, not to mention the supreme causes of a bodhisattva! Now, as for the śramaṇa, they are called the eyes of the world; when the world is blinded and in darkness, they must guide it—otherwise, they are no śramaṇa. In the Tathāgata's testamentary injunctions, he commanded that there be no stinginess, and that Dharma and material goods be given to people. Having respectfully received these holy words, I therefore offer this admonition and encouragement. Lately, I have seen families of dānapatis who have deep faith and devotion, inviting monks to their homes, arranging meals and reciting sūtras in the hope of gaining merit and wisdom; yet their energy and wealth are wasted, they lack good etiquette, they do not distinguish reverence from arrogance, so how could right and wrong be told apart? Some rely on their immense wealth, or indulge in boastful arrogance, retorting: "Our food and clothing shelter the monks of our household, and when we summon them to the bodhimaṇḍa, we call it a stroke of grace and fortune." Their demeanor and looking upon [the monks] lose all propriety; they loudly reprimand and openly scold them, and while setting out the Dharma banquet, they casually order them about. The household monks are ignorant and, fearing to lose their shelter, undertake the arduous tasks first to spare the patrons the labor; even if there are rules, how would they dare speak out? The dānapatis do not inquire, and the household monks do not speak, so from this, erroneous practices become ever more widespread. Without even sweeping the halls, they set out the Dharma seats; without giving up meat, pungent roots, and impurities, they immediately invite the sages and worthies; and when it comes to welcoming the images and bringing in the revered statues, they do not even leave their seats, only turning their heels to pay brief respect. As the Confucian classics say, "Passing the seat of an honored elder, one must quicken one's step"; how much more so for the Three Jewels! Great Master Jingxi said: "Whenever establishing a bodhimaṇḍa, one should first make it pure and adorned, and only then invite the images. People in the world verbally say 'seeking the Way and eliminating obstacles,' yet when setting up a bodhimaṇḍa, they order foolish boys and rude servants in vulgar clothes or naked bodies to say 'bring the images here' or 'take the images away.' Viewing it this way, it is deeply lamentable." He also said: "Although they set up a bodhimaṇḍa, by being arrogant toward the revered images, they instead incur sin and encumbrance, making it truly difficult to eliminate obstacles." Moreover, a sūtra says: "Making offerings to images after the Buddha's nirvāṇa is no different from doing so while he was in the world." Why do people in the world look upon them as mere clay and wood, welcoming them with great disrespect and paying them scant reverence when bowing? And yet they wonder why they receive no karmic reward—can they not reflect on this for a moment! Furthermore, Great Master Shibi said: "An interrupted and meager vegetarian feast is not as good as a respectful gathering." How true are these words! Yet who is willing to listen even for a moment? They waste wealth and effort in vain, truly having no karmic reward. Thus, that the poor in the world are many and the wealthy are few arises precisely from this. Now, I see that dānapatis should constantly draw close to those of discernment, inquiring about the Buddha's teachings: "How does one cultivate profound merit and wisdom?" Subduing their breath and lowering their minds, bending their knees to touch their feet, they should revere them as teachers. Whenever arranging a Dharma banquet, they should first go to seek guidance, meticulously clean and sprinkle the halls, purify their bodies and minds, and prepare stores of fine incense, rare flowers, precious fruits, and exquisite food in advance, diligently and respectfully welcoming and attending to the assembly of monks. Reverently visualize the Three Jewels and all the sages of the ten directions entering one's home, feeling ashamed, trembling, and terrified, just as a servant serves a great master, or a brahmin attends to the sacred fire.
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