轉經行道願往生淨土法事讚 1.65

1.65

We, the assembly of disciples in this bodhimaṇḍa, from distant kalpas in the past down to this present life and this very day, have in the interim indulged our physical, verbal, and mental karmic actions, committing all sins: either violating the five precepts, the eight precepts, the ten precepts, the three refuges precepts, the four precepts of unshakable faith, the three karmic precepts, or the ten inexhaustible precepts; the śrāvaka precepts, the Mahāyāna precepts, all deportment precepts, or the four heavy and eight [grave] precepts, vainly consuming the offerings of faithful donors, holding slanderous and perverse views without recognizing cause and effect, severing the study of prajñā, denigrating the Buddhas of the ten directions, stealing the sangha's property, indulging in lewdness without morality, and forcibly molesting pure-precepted bhikṣuṇīs, sisters, and relatives; knowing no shame or remorse, disgracing our close kin, and committing numerous evil deeds; or the obstruction of delighting in the ten evils and not cultivating the ten virtues; the obstruction of delighting in the eight sufferings and not observing the eight precepts; the obstruction of delighting in the three poisons and not receiving the three refuges; the obstruction of delighting in the five heinous deeds and not maintaining the five precepts; the obstruction of delighting in the karmic torment of the hells and not cultivating the utmost bliss of the Pure Land; the obstruction of delighting in the karmic foolishness of animals and not cultivating wisdom and compassion; the obstruction of delighting in the karmic stinginess and jealousy of hungry ghosts and not practicing generosity to benefit others; the obstruction of delighting in the crooked and deceptive karma of asuras and not practicing truthful words and trustworthiness without betrayal; the obstruction of delighting in the karma of angry and harmful poisonous dragons and not practicing joyful loving-kindness; the obstruction of delighting in the base and unfree karma of arrogance and self-importance and not practicing humility, respect for superiors, and nobility; the obstruction of delighting in the karma of perverse views, breaking precepts and views, holding evil views that claim cultivating good brings no blessing and committing evil brings no calamity, being non-Buddhists and icchantikas, and not practicing right view, moral discipline, and world-transcending rebirth in the Pure Land; the obstruction of delighting in the evil-ghost karma of destroying the Three Jewels and ruining others' good deeds, and not practicing the protection of the Three Jewels and the perfection of others' merits; the obstruction of delighting in receiving prolonged bondage among humans and devas of the three realms, and not desiring the birthless liberation of the Pure Land; the obstruction of delighting in receiving the narrow and inferior karma of the Two Vehicles, and not practicing the vast compassion of bodhisattvas; the obstruction of delighting in associating with evil friends, and not delighting in drawing near to Buddhas, bodhisattvas, and kalyāṇamitras; the obstruction of delighting in the six cravings and six defilements, and not practicing the six perfections and four means of embracing; the obstruction of delighting in contentious karma that does not recognize cause and effect, and not knowing that the Tathāgata's Buddha-nature is within our bodies; the obstruction of delighting in the sickly and short-lived karma of consuming alcohol, meat, and the five pungent roots of all sentient beings, and not practicing compassionate intention, delighting in hearing the Buddha, Dharma, and Sangha, and making offerings of incense and flowers. Such obstructive sins—committed by ourselves, teaching others to commit them, or rejoicing at seeing them committed; whether done intentionally, done mistakenly, done in jest, done in anger and resentment, or done out of love, hatred, defiance, or compliance—are immeasurable and boundless, inexhaustible to reckon, inexhaustible to describe, and inexpressible. Just as the dust motes of the great earth are countless, empty space is boundless, the dharmadhātu is boundless, the dharma-nature is boundless, and expedient means are boundless, so too the sins committed by myself and sentient beings are like this. Such sins cannot be known even by the bodhisattvas above, nor by the śrāvakas and pratyekabuddhas below; only Buddha and Buddha can know the extent of my sins.