集諸經禮懺儀 2.311

2.311

The above two grades of repentance, making vows, and so forth are the same as before. If one requires the essential of the essentials, take the first; if one requires the concise of the concises, take the middle; if one requires the extensive of the extensives, take the last. As for the extensive one, it offers encouragement according to those who genuinely have the mind and vow to be reborn, either facing the fourfold assembly, facing the Buddhas of the ten directions, facing the relics, honoured images, and the great assembly, or facing a single person or when alone. Moreover, toward the Triratna that exhausts empty space throughout the ten directions and the realm of sentient beings in its entirety, one fully confesses and repents before them. Repentance has three grades: upper, middle, and lower. In upper-grade repentance, blood flows from the pores of the body and blood issues from the eyes; this is called upper-grade repentance. In middle-grade repentance, hot sweat issues from the pores over the whole body and blood flows from the eyes; this is called middle-grade repentance. In lower-grade repentance, the entire body is feverish hot and tears flow from the eyes; this is called lower-grade repentance. Although there are differences among these three grades, they are all people who have long planted the kuśalamūla leading to liberation, causing them in this life to revere the Dharma, esteem others, and not begrudge their physical life. Thus, even when repenting small transgressions, it penetrates their hearts and pierces their marrow. For those who are capable of repenting in this way, regardless of how long or short it has been, all heavy obstacles are instantly and completely extinguished. If it is not done like this, even if one rushes about day and night through the twelve periods, in the end it is useless if one does not act thus. You should know: even if one cannot shed tears or bleed, if only one can be sincere to the utmost depth, it is the same as the above. Reverently I declare before the Buddhas of the ten directions, the twelve divisions of scriptures, all the worthy ones and sages, all the devas, dragons, and the rest of the eight classes, the sentient beings of the dharmadhātu, and the present assembly: bear witness to me, so-and-so, confessing and repenting. From beginningless time down to this present life, the times I have killed and harmed all the Triratna, teachers, monks, parents, the six types of relatives, kalyāṇamitras, and sentient beings of the dharmadhātu are an unknowable number. The things of all the Triratna, teachers, monks, parents, the six types of relatives, kalyāṇamitras, and sentient beings of the dharmadhātu that I have stolen are an unknowable number. The wrong thoughts I have generated against all the Triratna, teachers, monks, parents, the six types of relatives, kalyāṇamitras, and sentient beings of the dharmadhātu are an unknowable number. The times I have deceived with false speech all the Triratna, teachers, monks, parents, the six types of relatives, kalyāṇamitras, and sentient beings of the dharmadhātu are an unknowable number. The times I have teased and mocked with frivolous speech all the Triratna, teachers, monks, parents, the six types of relatives, kalyāṇamitras, and sentient beings of the dharmadhātu are an unknowable number. The times I have reviled, slandered, and condemned with harsh speech all the Triratna, teachers, monks, parents, the six types of relatives, kalyāṇamitras, and sentient beings of the dharmadhātu are an unknowable number. The times I have caused discord and schism with divisive speech among all the Triratna, teachers, monks, parents, the six types of relatives, kalyāṇamitras, and sentient beings of the dharmadhātu are an unknowable number. Whether breaking the five precepts, eight precepts, ten precepts, ten good precepts, two hundred and fifty precepts, five hundred precepts, the three collections of precepts of the bodhisattva, the ten inexhaustible precepts, or even all precepts and all precepts of deportment—doing them myself, teaching others to do them, or seeing them done and rejoicing—they are an unknowable number. Such multitude of sins are like the boundless countless fine dust particles of the great earth in the ten directions: the sins we have committed are likewise boundless and countless. Empty space is boundless, and the sins we have committed are also boundless. The dharmadhātu is boundless, and it is also as above; the Dharma-nature is boundless, and it is also as above; the Buddhas are boundless, and it is also as above. Such sins as these cannot be known from the Bodhisattvas above down to the śrāvakas and pratyekabuddhas below; only a Buddha and a Buddha can know the extent of my sins. Now, before the Triratna and before the sentient beings of the dharmadhātu, I confess and repent, not daring to conceal anything. May the Triratna of the ten directions and the sentient beings of the dharmadhātu receive my repentance and remember my purity. Beginning from this day, I vow, together with the sentient beings of the dharmadhātu, to abandon the wrong and return to the right, generate the bodhicitta, regard each other with compassion and look upon each other with Buddha eyes, become companions of bodhi and true kalyāṇamitras, and together be reborn in the land of Amitābha Buddha, until attaining buddhahood. May such sins be permanently severed in succession; we dare not commit them again. Having repented, with sincere mind we take refuge and pay homage to Amitābha Buddha. When the worship and repentance are finished, upon entering contemplation or at bedtime, one should make this vow. Whether sitting or standing, with single-mindedness join the palms, face directly to the west, and recite ten times the names of Amitābha Buddha, Avalokiteśvara, Mahāsthāmaprāpta, and the Bodhisattvas of the pure great-ocean assembly. Then [say]: 'This disciple is currently an ordinary mortal in saṃsāra, with deep and heavy sins and obstacles, transmigrating in the six destinies with unspeakable suffering. Now encountering a kalyāṇamitra, I have been able to hear the name of Amitābha's original vow, and single-mindedly recite it seeking and vowing for rebirth. May the Buddha, with compassion, not abandon his original vast vow and gather me in. This disciple does not know the bodily marks and radiance of Amitābha Buddha; may the Buddha out of compassion manifest to this disciple his bodily marks, along with those of Avalokiteśvara, Mahāsthāmaprāpta, and all the Bodhisattvas, as well as the pure adornments and radiance of that realm.' Having spoken these words, with single-minded right mindfulness, one then enters contemplation or sleep as one wishes. Some, at the very moment of making the vow, immediately behold them; others behold them while asleep. Of late, this vow has indeed yielded great and visible signs of efficacy.