集諸經禮懺儀 1

English (machine translation) 1

Language: English

1.1

Compiled by the monk Zhisheng of the western Chongfu Monastery of the Great Tang.

1.2

With complete reverence, we pay homage to the ever-abiding Triratna.

Let all members of this assembly kneel on both knees, reverently holding incense and flowers to make pūjā in accordance with the Dharma. May this cloud of incense and flowers fill the realms of the ten directions to make pūjā to all Buddhas, transformation Buddhas, and Bodhisattvas. May the countless assemblies of śrāvakas receive this cloud of incense and flowers as a radiant terrace, and broadly throughout the boundless realms, in boundless and limitless Buddha lands, accept and use it to perform Buddha-work and make pūjā. With complete reverence, reverently holding incense and flowers, performing pradakṣiṇa in accordance with the Dharma, let all recite in unison:

1.4

The Tathāgata's marvelous form-body,
Has no equal in the world,
Incomparable and inconceivable;
Therefore now I pay homage.
The Tathāgata's form is inexhaustible,
And his wisdom is likewise so.
All dharmas are ever-abiding;
Therefore I take refuge.

1.5

We pay homage to the ever-abiding Triratna.

1.6

Praise to the Buddha and Pronouncement of Aspiration

1.7

Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā devamanuṣyāṇām, Buddha, Bhagavat. The Buddha possesses such immeasurable merit that praising it cannot be exhausted. By means of this kuśalamūla, all the kuśalamūlas that have been gathered, will be gathered, and are presently gathered—by means of these kuśalamūlas, we nourish and benefit the sentient beings of the dharmadhātu, so that all may obtain liberation from suffering, abandon the heterodox and return to the orthodox, bring forth the bodhicitta, forever eradicate the three obstacles, constantly see all Buddhas, Bodhisattvas, and kalyāṇamitras, continually hear the true Dharma, and being fully endowed with merit and wisdom, simultaneously attain Buddhahood.

1.8

Namo to Sumerudīpapradīpa Tathāgata of the eastern direction, and all Buddhas such as the Buddhas of the ten directions.

1.9

Namo to Vipaśyin Tathāgata, and all Buddhas such as the seven Buddhas of the past.

1.10

Namo to Samantaprabhāsa Tathāgata, and all Buddhas such as the fifty-three Buddhas.

1.11

Namo to Bhadraśrī Tathāgata of the eastern direction, and all Buddhas such as the Buddhas of the ten directions.

1.12

Namo to Kanakamuni Tathāgata, and all Buddhas such as the thousand Buddhas of the Bhadrakalpa.

1.13

Namo to Śākyamuni Tathāgata, and all Buddhas such as the thirty-five Buddhas.

1.14

Namo to Akṣobhya Tathāgata of the eastern direction, and all Buddhas such as the immeasurable Buddhas of the ten directions.

1.15

Namo to Ratnasaṃbhava Buddha. Namo to Ratnaketu Buddha. Namo to Siddha-Rocana Buddha.

1.16

Namo to Pratibimba-Rocana Buddha.

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Namo to Rocanaprabhā Buddha.

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Namo to Akṣobhya Buddha. Namo to Mahāprabhā Buddha. Namo to Amitasvara Tathāgata (chant three times).

1.19

Namo to Amitasvara Tathāgata.

1.20

Namo to Amitasvara Tathāgata.

1.21

Namo to Amitaghoṣa Buddha.

1.22

Namo to Mahāyaśas Buddha. Namo to Ratnaprabhāsa Buddha. Namo to Mahābhayaprāpta Buddha.

1.23

Namo to Dīpāgni Buddha. Namo to Satyasvara Buddha. Namo to Anantavimala Buddha.

1.24

Namo to Candrasvara Buddha. Namo to Anantayaśas Buddha. Namo to Sūryacandraprabhāsa Bhagavat (chant three times).

1.25

Namo to Sūryacandraprabhāsa Bhagavat.

1.26

Namo to Sūryacandraprabhāsa Bhagavat.

1.27

Namo to Vimalaprabhāsa Buddha.

1.28

Namo to Viśuddhaprabhāsa Buddha.

1.29

Namo to Sūryaprabhāsa Buddha. Namo to Anantaratna Buddha. Namo to Kusumaśrī Buddha. Namo to Vicitrakāya Buddha.

1.30

Namo to Dharmaprabhāsa-viśuddhavikāsita-padma Buddha.

1.31

Namo to Gaganaguṇa-viśuddha-sūkṣmarajasama-locana-kalyāṇarūpa-guṇalakṣaṇa-prabhāsakusuma-padma-vaiḍūryaprabhā-ratnagātra-gandha-paramagandhapūjāvasāna-vividhālaṃkāra-uṣṇīṣānantāparyanta-sūryacandraprabhā-praṇidhānabalālaṃkāra-vikurvaṇālaṃkāra-dharmadhātusaṃbhava-apratihatarāja Tathāgata.

1.32

Namo to Ūrṇālakṣaṇa-sūryacandraprabhāsa-kusumaratnapadma-vajradṛḍhakāya-vairocana-apratihata-cakṣur-daśadig-vipula-raśmiprabhāsa-sarvabuddhakṣetralakṣaṇarāja Tathāgata.

1.33

Universally on behalf of the sentient beings of the dharmadhātu across the four debts of gratitude and the three realms of existence, we sever the three obstacles, take refuge, and make deśanā: All such Buddhas and Bhagavats of all worlds ever abide in the world. May these Bhagavats compassionately care for me, be mindful of me, and bear witness to me. Whatever multitude of sins I have committed in this life or in previous lives from beginningless birth-and-death onward—whether committed by myself, caused others to commit, or rejoiced at seeing committed; whether regarding a stūpa or the Saṅgha, or taking the property of the Saṅgha of the four directions, whether taken myself, caused others to take, or rejoiced at seeing taken; or committing the grave sins of the pañcānantarya of uninterrupted hell, whether committed myself, caused others to commit, or rejoiced at seeing committed; or the ten unwholesome paths of action, committed myself, caused others to commit, or rejoiced at seeing committed. Whatever multitude of sins have been committed, whether concealed or unconcealed, which should cause me to fall into the hells, hungry ghosts, animals, the various other bad destinies, the borderlands, low births, and mleccha lands: of all the sinful obstacles committed in such places, I now make deśanā.

1.34

Now may all Buddhas and Bhagavats bear witness to me and be mindful of me! Again, before all the Buddhas and Bhagavats, I say: 'If in this life or in other lives I have practiced dāna or observed pure śīla, even to the extent of giving a morsel of food to an animal, or whatever kuśalamūlas from cultivating pure conduct, whatever kuśalamūlas from bringing sentient beings to fruition, whatever kuśalamūlas from cultivating bodhi, whatever kuśalamūlas from seeking supreme wisdom—gathering, calculating, and weighing them all together, I dedicate them all to anuttarā samyaksambodhi. Just as the pariṇāmanā made by the Buddhas of the past, future, and present, I likewise make pariṇāmanā.'

1.35

All sins I confess and repent;
In all merits I fully rejoice;
And by the merit of entreating the Buddhas,
May I realize supreme wisdom.
The Buddhas of the past, future, and present
Are the most supreme among sentient beings;
To the ocean of limitless merit,
I take refuge with palms joined in homage.

1.36

All Recite in Unison

1.37

Namo Mahāprajñāpāramitā! It is the great divine mantra, the great illuminating mantra, the supreme mantra, the unequaled mantra.

1.38

Abiding in the world as in empty space,
Like a lotus untainted by water.
With a mind pure and transcending them,
I bow my head in homage to the Supreme Honored One.

1.39

May this merit
Extend to all;
May we and sentient beings
Together accomplish the Buddha path.

1.40

Having paid homage to the Buddha, show reverence.

1.41

To the Buddha I take refuge, wishing that sentient beings understand the Great Way profoundly and bring forth the supreme mind.

1.42

To the Dharma I take refuge, wishing that sentient beings penetrate deeply into the treasury of sūtras, their wisdom becoming like the ocean.

1.43

To the Saṅgha I take refuge, wishing that sentient beings lead the great assembly, entirely without hindrance.

1.44

May the assembly listen as the Verses on the Impermanence of Nightfall are spoken:

1.45

This day has already passed;
The night is difficult to secure.
Only observe this body:
Thought by thought, it decays and grows old.
A hundred-year span is the usual term—
How can it be guaranteed?
Therefore, members of the assembly,
Diligent in mind, practice the Way!
All conditioned things are impermanent;
This is the law of arising and ceasing.
When arising and ceasing have ceased,
Quiescent extinction is bliss.

1.46

The Tathāgata realized nirvāṇa,
Eternally severing birth-and-death.
If one can listen with an earnest mind,
One will constantly attain limitless bliss.

1.47

Sūtra of the Names of the Buddhas of the Ten Directions, in One Fascicle

1.48

With complete reverence, we pay homage to the ever-abiding Triratna.

1.49

All Recite in Unison

1.50

1.51

We pay homage to the ever-abiding Triratna.

1.52

Praise to the Buddha and Pronouncement of Aspiration

1.53

Above the heavens and below the heavens, there is none like the Buddha;
In the worlds of the ten directions, he is also incomparable.
Everything that exists in the world I have seen in full;
In all of it, there is none who is like the Buddha.

1.54

Homage to Śākyamuni Buddha.
Homage to the future Honored Maitreya Buddha.
Homage to Bhadraśrī Tathāgata of the eastern direction and all Buddhas.
Homage to Aśokaśrī Tathāgata of the southeastern direction and all Buddhas.
Homage to Candanapuṇya Tathāgata of the southern direction and all Buddhas.
Homage to Ratnaprada Tathāgata of the southwestern direction and all Buddhas.
Homage to Amitaprabhā Tathāgata of the western direction and all Buddhas.
Homage to Kusumaśrī Tathāgata of the northwestern direction and all Buddhas.
Homage to Lakṣaṇaśrī Tathāgata of the northern direction and all Buddhas.
Homage to Triyānacaryā Tathāgata of the northeastern direction and all Buddhas.
Homage to Vipulaguṇa Tathāgata of the zenith and all Buddhas.
Homage to Prabhāsaśrī Tathāgata of the nadir and all Buddhas.
Homage to the thousand Buddhas and the one thousand five hundred Buddhas of the Bhadrakalpa.
Homage to the five hundred Kusumaśīrṣa Buddhas and the ten billion Vajragarbha Buddhas.
Homage to the thirty-five Buddhas and the fifty-three Buddhas.
Homage to the Buddhas of the three times—past, present, and future.
Homage to the śarīra, images, and stūpa-shrines.
Homage to the profound Dharma-treasury of the twelve divisions of noble scriptures.
Homage to all the great Bodhisattvas and all noble ones and sages.
On behalf of the twenty-eight heavens, the Śakras, the Brahmā kings, and others, we pay homage to the ever-abiding Triratna.
On behalf of the nāgas, deities, and others, for the wind and rain to be timely, we pay homage to the ever-abiding Triratna.
On behalf of the masters of the past and present, that they may constantly be guiding leaders, we pay homage to the ever-abiding Triratna.
On behalf of the Heavenly Emperor and Heavenly Empress, that their sagely transforming influence may be endless, we pay homage to the ever-abiding Triratna.
On behalf of the princes, princesses, and all civil and military officials, we pay homage to the ever-abiding Triratna.
On behalf of living parents and all kalyāṇamitras, we pay homage to the ever-abiding Triratna.
On behalf of the dānapatis of the ten directions, that their six pāramitās may be perfected, we pay homage to the ever-abiding Triratna.
On behalf of the deceased spirits of all people of this realm, that they may be born in the Pure Land, we pay homage to the ever-abiding Triratna.
On behalf of the saṃghārāma guardian deities and their retinues, we pay homage to the ever-abiding Triratna.
On behalf of peace in the four directions and the cessation of weapons and armor, we pay homage to the ever-abiding Triratna.
On behalf of sentient beings suffering pain in the three wretched paths and the eight difficulties, we pay homage to the ever-abiding Triratna.
On behalf of the sentient beings of the dharmadhātu, that they may forever eradicate the three obstacles, we take refuge and make deśanā.

1.55

Utmost Sincere Deśanā

1.56

The limitless Buddhas of the ten directions
Know all without remainder.
Now before them all,
I disclose all dark evils.
Three by three making nine kinds,
Arising from the three afflictions:
Whether in this body or in previous bodies,
Whatever sins there are, I confess and repent them all.
If in the three wretched paths
I should suffer karmic retribution,
May I pay for it in this present body
And not enter the wretched paths to suffer.

1.57

Having made deśanā, we take refuge and pay homage to the Triratna.

1.58

Utmost Sincere Entreaty

1.59

All Buddhas of the ten directions
Who have now attained the Way,
I entreat to turn the wheel of the Dharma
And bring peace and happiness to all sentient beings.
All Buddhas of the ten directions
Who wish to abandon their lifespan,
I now bow my head to the ground in homage
And entreat them to abide for a long time.

1.60

Having made entreaty, we take refuge and pay homage to the Triratna.

1.61

With utmost mind, anumodanā:

1.62

All the merit of giving, / holding the precepts, and practicing dhyāna, / arising from body, speech, and mind, / throughout the past, future, and present; / of practitioners of the three vehicles, / and those who are fully endowed with the three vehicles, / as well as all the merit of ordinary beings— / we, the assembly, rejoice in it all.

1.63

Having rejoiced, we take refuge and pay homage to the Triratna.

1.64

With utmost mind, pariṇāmanā:

1.65

All the merit and virtue that I possess, / I gather entirely together; / for the sake of all sentient beings, / I correctly dedicate it to the Buddha Path.

1.66

Having dedicated [merit], we take refuge and pay homage to the Triratna.

1.67

With utmost mind, generating aspirations:

1.68

May all sentient beings / generate the bodhicitta without exception, / fasten their minds on constantly contemplating / all the Buddhas of the ten directions. / May all sentient beings further / forever destroy all afflictions, / and clearly perceive the Buddha-nature, / just like Mañjuśrī and the others.

1.69

Having made our aspirations, we take refuge and pay homage to the Triratna.

1.70

O Great Virtues! Those who seek the bliss of tranquil extinction should train in the dharma of the śramaṇa. In food and clothing, reckon [only what sustains] bodily life; fine or coarse, accord with the community. This morning on this day, let the saṅgha each practice the six mindfulnesses. Having performed the six mindfulnesses, revere and pay homage to the Buddha.

1.71

I take refuge in the Buddha; may all sentient beings personally comprehend the Great Way and bring forth the supreme intention.

1.72

I take refuge in the Dharma; may all sentient beings deeply enter the repository of sūtras and attain wisdom like the sea.

1.73

I take refuge in the Saṅgha; may all sentient beings lead the great assembly, all without hindrance.

1.74

May all sentient beings have their three karmas purified, uphold the venerable teachings, and bow in reverence to the noble assembly.

1.75

Incantation of the Mahāsaṃnipāta Sūtra

1.77

This incantation comes from the Mahāsaṃnipāta Sūtra. Reciting it once is equivalent to reciting the twelve divisions of scripture once. Furthermore, it is equivalent to paying homage to the names of fifteen thousand Buddhas four hundred and eight thousand five hundred times. In addition, the sins upon the body of the incantation-holder, [vast as] the minute dust particles of the great earth, will all be universally eradicated.

1.78

Namo Avalokiteśvara Bodhisattva-Mahāsattva, Savior from Suffering.

1.79

Namo Avalokiteśvara Bodhisattva-Mahāsattva, Savior from Suffering.

1.80

Namo Avalokiteśvara Bodhisattva-Mahāsattva, Savior from Suffering.

1.81

The merit of the ten recitations proclaimed just now, a vast root of goodness, aids and benefits the deceased: flower platforms and flower pavilions welcome them from the sky; jeweled thrones and jeweled beds receive them, riding upon the void. In the mani palace they hear the exposition of suffering and emptiness; in the pool of prajñā they wash away mental defilements. Avalokiteśvara’s transformation buddha acts as witness; before Maitreya’s seat they clearly receive prediction. The six kinds of relatives and connections of the seven generations of clans are adorned with a hundred blessings and guarded by devas and dragons. The suffering of the three paths is halted, the bitterness of the hells ceases, and the deceased spirits universally attain liberation from suffering together. We bow in reverence to the noble assembly. Giving is the foremost of the myriad practices; abandoning attachment frees one from stinginess and greed. Therefore, today the donor takes wealth and offers it as a gift. Through this supreme root of goodness, the fruit of retribution is inexhaustible; reaching to suffering sentient beings, in the future they will attain the Buddha Path.

1.82

Gāthā on Offering Congee, Spoken by Śakra Devānām Indra

1.83

Pure in upholding precepts as instructed, / reverently giving congee according to the time, / it brings ten benefits to the practitioner: / complexion, strength, longevity, happiness, and clear eloquence; / clearing away indigestion and wind, dispelling hunger and thirst. / This is called excellent medicine, taught by the Buddha. / If one wishes to be born in heaven and long enjoy bliss, / one should offer congee to the assembly of monks.

1.84

Namo to all Buddhas of the past, future, and present / without bounds in the ten directions! / Impartial as space, unmoving, is the wisdom of suchness; / pure, radiant consciousness is the amala. / The pure dharmakāya is Vairocana; / the complete saṃbhogakāya and nirmāṇakāya are Rocana; / appearing in hundreds of thousands of millions of transformation form-bodies, / Śākyamuni manifests in the Sahā world. / The three Buddha-bodies are identical in essence, all being thus; / therefore I bow my head to all the Buddhas.

1.85

Namo to all Buddhas of the past, future, and present / without bounds in the ten directions! / The bodies of all Buddhas are like newly polished, bright mirrors; / my mind is as pure as a mani jewel. / All the Buddhas entirely come and enter my body; / I likewise enter the bodies of all the Buddhas everywhere. / Mutually entering one another like images in mirrors, / with neither coming nor going, the essence is empty and void; / without obstruction, without hindrance, without arising or ceasing; / therefore I bow my head to the suchness of the mind.

1.86

Namo to all Buddhas of the past, future, and present / without bounds in the ten directions! / The true bodies of all Buddhas are all like mirrors, / skillfully manifesting the true bodily forms of the noble and the mundane: / every single body manifests all bodies; / within all bodies, bodies are immeasurable. / The Dharma-nature is pure, its essence empty and harmoniously fused; / the bodily marks interpenetrate without obstruction. / The dharmakāya is complete, pervading the dharmadhātu; / therefore I bow my head to the tathāgatagarbha.

1.87

Namo to all Buddhas of the past, future, and present / without bounds in the ten directions! / The mind-nature of the noble and mundane is the true Tathāgata, / fully endowed with all the wealth of merit and virtue. / The light of wisdom is ever universally shining; / the intrinsically pure mind is originally open. / The true consciousness-wisdom of permanence, bliss, self, and purity / is pure and unchanging, bright from beginning to end. / Having long mounted the path of suchness, they have attained perfect awakening; / therefore I bow my head to the Tathāgata of the mind.

1.88

Namo to all Buddhas of the past, future, and present / without bounds in the ten directions! / The wisdom of suchness of the dharmakāya's true mark / is serene and complete, pervading the worlds. / It is the dhāraṇī of the storehouse of all phenomena; / the dhāraṇī is this mind, able to make noble vows. / Not trusting in seeing, hearing, sensing, or knowing, / with no knowledge, vision, or sensation, it perceives what is truly real. / Awakening oneself and awakening others, the Buddhas are not two; / therefore I bow my head to the Buddha-nature of the body.

1.89

Namo to all Buddhas of the past, future, and present / without bounds in the ten directions! / The truly correct Way is the mind of great compassion, / intrinsically pure and supremely profound. / Neither cultivated nor made, with nothing seen or obtained, / free from names and beyond conceptual thoughts, it cannot be fathomed. / Neither created, existing, nor non-existing, subtle and difficult to see, / no māras or heterodox paths can violate it. / Ever-abiding and complete, without increase or decrease; / therefore I bow my head to the bodhicitta.

1.90

Namo to all Buddhas of the past, future, and present / without bounds in the ten directions! / The natures of Buddhas and sentient beings are fundamentally pure, / from beginning to end naturally so, long at ease. / The pure, tranquil body is extremely subtle; / its essence is without arising or ceasing, its nature constantly secure. / Already free of discrimination, without increase or decrease, / myriad virtues are complete, serene without beginning or end. / Endowed with the eight masteries, truly permanent and blissful; / therefore I bow my head to the Great Nirvāṇa.

1.91

Namo to all Buddhas of the past, future, and present / without bounds in the ten directions! / The mind-nature of the noble and mundane has long been thus-like, / without right or wrong, entirely detached. / The three realms and six destinies are in essence extinguished; / there is only the primary meaning of the emptiness of nature. / Clearly and universally shining, constantly serene, / wishing to reveal suchness, it is consigned to words. / Completely comprehending all phenomena as having no subject or object; / therefore I bow my head to the wisdom of prajñā.

1.92

Namo to all Buddhas of the past, future, and present / without bounds in the ten directions! / The mind-nature of the noble and mundane is empty, without a cause, / universally shining through the ten directions without bounds. / The tranquil essence of suchness fills the void; / the true mark is serene, pervading the dharmadhātu. / The storehouse of all teachings of all Buddhas— / the dhāraṇī is this mind, able to make noble vows. / There is not a single dharma that does not purify the mind; / therefore I bow my head to the great, luminous wisdom.

1.93

Namo to all Buddhas of the past, future, and present / without bounds in the ten directions! / The mind-nature of the noble and mundane is fundamentally real; / intrinsically pure, it is expressed through words. / Neither empty nor existing, without subject or object, / it is also able to be the cause of all phenomena, / establishing and producing all phenomena, / without subject, without object, and without an agent. / Serene yet functioning constantly, without increase or decrease; / therefore I bow my head to the body of Dharma-nature.

1.94

Namo to all Buddhas of the past, future, and present / without bounds in the ten directions! / The mind-nature of the noble and mundane is empty and tranquil in essence, / long free from the darkness of ignorance and delusion. / Ever kindling the torches of natural morality, concentration, and wisdom, / and the lamp of liberation and the knowledge and vision [of liberation], / the five assemblies are harmonious and free of dispute, / tranquil light universally shining, without love or hatred. / The fivefold dharmakāya is ever pure; / therefore I bow my head to the unconditioned Saṅgha.

1.95

Namo to all Buddhas of the past, future, and present / without bounds in the ten directions! / The mind-nature of the noble and mundane is free of name and form, / yet reveals the bodily marks of name and form in adornment. / The pure mind and the dharmakāya are identical, / able to see all forms as equal to the Dharma-nature. / The wisdom-body and dharmakāya are one in retribution and response; / the form-body is non-dual, its essence empty and tranquil. / In accord with responses, manifesting all bodies; / therefore I bow my head to the assembly of worthy and noble ones.

1.96

In this impartial homage, / there is neither bowing nor not bowing; / one homage pervades all conscious beings, / together meeting in the essence of the true mark.

1.97

With single mind, we reverently pay homage to the ever-abiding Triratna.

1.98

Universally we invite refuge in the Buddha: / the seeds of all māras are eliminated; / suchness is revealed in its impartiality; / seeing the nature, one realizes remainderlessness. / Universally we invite refuge in the Dharma: / the scripture repositories of Ganges sands are opened; / within the mind-realm of the dhāraṇī, / there is neither going nor coming. / Universally we invite refuge in the Saṅgha: / opening the path, entering the stream of suchness; / the divine light of non-contention is revealed; / together we return to the vessel of prajñā.

1.99

With utmost mind, deśanā:

1.100

I repent universally of all sins of views from the six sense faculties: / formerly confused about reality, mistakenly clinging to [what is not] real. / Now I know that the real and the illusory are originally one, / saṃsāra being tranquil, the cause of nirvāṇa. / Comprehending the Dharma-lamp, light shines within; / the wondrous marks of bodhi transcend distance and closeness. / The lion's roar of the unhindered king of wisdom / shatters all afflictions into fine dust. / Within each single dust particle are immeasurable Buddhas; / each single Buddha manifests a body without bounds. / Merits like the sands of the Ganges manifest therein; / all the Triratna is held within the mind of the dhāraṇī. / Impartial suchness is the true Pure Land; / the light of wisdom in the vajra ocean of nature is deep. / We aspire that all sentient beings together verify this; / universally we invite the opening of the mind to see the dharmakāya.

1.101

Mañjuśrī's Verse on Homage to the Dharmakāya Buddha

1.102

With utmost mind, I take refuge and pay homage / to the dharmakāya Buddha of suchness; / I vow, together with all sentient beings, / to return together to the ocean of suchness. / Without color, shape, or marks, / without root, without dwelling place, / because there is neither arising nor ceasing, / I pay homage to that which has nothing to be contemplated. / Neither departing nor remaining, / neither grasping nor abandoning, / because it is far removed from the six sense bases, / I pay homage to that which has nothing to be contemplated. / Transcending the three realms, / equal to empty space, / because it is undefiled by desires, / I pay homage to that which has nothing to be contemplated. / Throughout all deportments, / going, coming, sleeping, and waking, / because it constantly abides in tranquility, / I pay homage to that which has nothing to be contemplated. / Going and coming are all equal; / it already dwells in equality; / because it does not destroy equality, / I pay homage to that which has nothing to be contemplated. / Entering all signless absorptions, / seeing all phenomena as tranquil, / because it constantly enters tranquility, / I pay homage to that which has nothing to be contemplated. / The marks of all Buddhas are like empty space; / empty space is also without marks; / because it is free of all causes and effects, / I pay homage to that which has nothing to be contemplated. / Empty space has neither center nor edge; / the bodies of all Buddhas are also like this; / because the mind is identical with empty space, / I pay homage to that which has nothing to be contemplated. / The Buddha is constantly in the world, / yet unstained by worldly phenomena; / because he does not discriminate the world, / I pay homage to that which has nothing to be contemplated. / All phenomena are like illusions; / being like illusions, they cannot be apprehended; / because it is free of all illusory phenomena, / I pay homage to that which has nothing to be contemplated. / Through this impartial homage, / there is neither bowing nor not bowing; / one homage pervades all conscious beings, / together meeting in the essence of the true mark.

1.103

Universally for the sake of the four debts of gratitude, the three realms of existence, and the sentient beings of the six destinies, severing the three obstacles and generating the bodhicitta, we take refuge and perform deśanā.

1.104

With utmost mind, deśanā: Since beginningless time, we disciples have been confused about the original nature and pursued foolish passions; falsely clinging to body and mind, discrimination between self and other arose; from this we gave rise to evil karma and fruitlessly received bodies in the six destinies. Searching and investigating their master, we totally failed to see the true source; the ocean of greed and anger of the three poisons is truly nirvāṇa. Today we repent of ourselves, no longer indulging the stirs of passion; the sins of thousands of tens of thousands of kalpas dissolve in a single moment of thought. Having repented, with utmost mind we take refuge and pay homage to the Triratna.

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With utmost mind, entreating: O Great Compassionate Honored Ones of the ten directions and the three times, we pray only that you ever abide and do not enter nirvāṇa! Sentient beings of the three realms are confused and have not awakened; how can they soon see the true source? Chasing the mind with the mind without realizing it, they falsely grasp and invert reality, forever sinking. We pray only that the Compassionate Honored Ones will pity and accept our entreaty, using various skillful means to guide all living beings. Having entreated, with utmost mind we take refuge and pay homage to the Triratna.

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With utmost mind, anumodanā: Those who attained Buddhahood in the past are in number like the sands of the Ganges; those who train and study in the future will long nurture the sprout of bodhi. The three realms are without root, like flowers in the sky; we pray only that [all] contemplate carefully, enter proper absorption, and together roam the home of all Buddhas in the dharmadhātu. Having rejoiced, with utmost mind we take refuge and pay homage to the Triratna.

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With sincere mind I dedicate [merit].
From beginningless time this mind has drifted,
never for a single thought-moment making correct dedication.
Today I first realize the unarisen mind;
past confusion and dullness generated their own obstacles.
I pray only that practitioners may be like all Buddhas,
free from thoughts and conceptual distinctions, rightly dedicating [all merit].
Having made dedication, with sincere mind I take refuge in and pay homage to the Triratna.

1.108

With sincere mind I make vows.
May all sentient beings perceive the source of mind,
swiftly leave afflictions behind, cross the ocean of suffering,
and early realize the great nirvāṇa within their very bodies.
I pray only that the Compassionate Honoured One will grant his protective mindfulness,
so that views of existence and non-existence will not arise and bind them.
Having made vows, with sincere mind I take refuge in and pay homage to the Triratna.

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This is making the ten great vows according to the Avataṃsaka Sūtra:

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The first vow: May we, disciples, throughout all kalpas and in all places of birth, always revere and make offerings to all Buddhas, to the end of future time without rest.

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The second vow: May we, disciples, always accept and uphold the profound Dharma-treasury of all Buddha-Tathāgatas, attaining understanding by ourselves without relying on another's enlightenment, to the end of future time without rest.

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The third vow: May we, disciples, wherever all Buddhas sit at the place of awakening, always take the gathering of the Dharma as foremost therein and request the turning of the wheel of the Dharma, to the end of future time without rest.

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The fourth vow: May we, disciples, always practice the great vows and great practices of all bodhisattvas, to the end of future time without rest.

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The fifth vow: May we, disciples, always be able to teach and transform all sentient beings—whether egg-born, womb-born, moisture-born, or miraculously born; whether with form or formless; whether with perception, without perception, or neither with nor without perception—I shall bring them all into nirvāṇa without remainder. Thus liberating immeasurable and boundless sentient beings, in truth there are no sentient beings who attain liberation—to the end of future time without rest.

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The sixth vow: May we, disciples, always know all Buddha-lands as if they were directly before our eyes, to the end of future time without rest.

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The seventh vow: May we, disciples, always be able to adorn and purify all Buddha-lands, to the end of future time without rest.

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The eighth vow: May we, disciples, never be separated from all Buddhas, bodhisattvas, and good spiritual friends, cultivating with one mind and accumulating all roots of good, to the end of future time without rest.

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The ninth vow: May we, disciples, in all of our three actions, never let any sentient beings who see or hear us pass by in vain, being like a great king-of-medicines tree or like a wish-fulfilling jewel body, to the end of future time without rest.

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The tenth vow: May we, disciples, realize equal and perfect awakening, turn the great wheel of the Dharma, and deliver all sentient beings, to the end of future time without rest.

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May all roots of good cultivated through this bowing to the Buddhas, walking the path, repenting, making vows, burning incense, and lighting lamps be dedicated and bestowed upon all sentient beings. May all sentient beings forever leave all places of suffering in the hells, hungry ghosts, animals, and King Yama's realm, and always be born among humans and devas, seeing the Buddha, hearing the Dharma, generating the bodhicitta, and practicing the bodhisattva path.

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Again, may these roots of good be dedicated toward unexcelled bodhi, not seeking the worldly fruit of birth-and-death. Again, may these roots of good be dedicated toward the ocean of the reality-realm of thusness.