持齋念佛懺悔禮文 1

English (machine translation) 1

Language: English

1.1

Worshipping the names of the Buddhas, fearing […] oppressed, without leisure or respite […] the gravity of sins […] for hundreds of kalpas and thousands of kalpas having no time of liberation, and also without leisure […] also having no leisure to bow in worship and make offerings to all the Buddhas, begrudging […] of blessing, [this text] is accordingly extracted in brief. Records of worship through the twelve months […]:
On the first day of the first month, at dawn, bow four times facing south, eliminating sins of one hundred kalpas.
On the ninth day of the second month, at cockcrow, bow four times facing north, eliminating sins of one hundred kalpas.
On the seventh day of the third month, when people have retired [for the night], bow four times facing west, eliminating sins of three hundred kalpas.
On the eighth day of the fourth month, at midnight, bow four times facing north, eliminating sins of one hundred and thirty kalpas.
On the sixth day of the fifth month, at dusk, bow four times facing south, eliminating sins of four hundred kalpas.
On the third day of the sixth month, at dusk, bow six times facing east, eliminating sins of five hundred kalpas.
On the sixth day of the seventh month, at noon, bow nine times facing east, eliminating sins of two thousand six hundred kalpas.
On the eighth day of the eighth month, at noon, bow nine times facing south, eliminating sins of two thousand three hundred kalpas.
On the ninth day of the ninth month, at noon, bow nine times facing east, eliminating sins of three thousand three hundred kalpas.
On the seventh day of the tenth month, at dusk, bow [four] times facing south, eliminating sins of four thousand kalpas.
On the thirteenth day of the eleventh month, at dusk, bow four times facing south, eliminating sins of four thousand kalpas.
On the thirteenth day of the twelfth month, at dusk, bow thirty times facing south, eliminating sins of four […] kalpas.

1.2

At that time, Dharma [Master] Xuanzang

1.3

was imperially decreed to copy these names of the Buddhas and distribute them to the prefectures for the evil world of the five defilements. If there is a good woman who can with utmost sincerity receive and uphold these acts of worship, relying upon and upholding the kalpa-worship, she will eliminate sins of innumerable kalpas as many as the sands of the Ganges. After her life ends, she will take rebirth […] seated upon a jewelled lotus flower, receiving all kinds of joy. If she thinks of clothing, silks and brocades of a thousand folds [appear]; if she thinks of food, the hundred flavours all arrive. Furthermore, one who can teach others to receive and uphold this worship will certainly obtain the eradication of eighty-two thousand five hundred […] not in vain. In addition, the evil days of each month are briefly listed, all being the ten fast days:

1.4

[…] on this day, if one keeps the fast and recollects the Buddha, one does not fall into the Sword-Tree Hell.
On the eighth day, the Great […] keeping the fast and recollecting the Buddha, one does not fall into the Iron-Plough Hell.
On the fourteenth day, the Inspector of Lifespans descends. On this day, keeping the fast and recollecting the Buddha, one does not fall into the Cauldron of Boiling Water Hell.
On the fifteenth day, the Great Deities of the Five Destinies descend. On this day, keeping the fast and recollecting the Buddha, one does not fall into the […] Excrement Hell.
On the eighteenth day, King Yama descends. On this day, keeping the fast and recollecting the Buddha, one does not fall into the Sawing Hell.
On the twenty-third day, the Great Heavenly General descends. On this day, keeping the fast and recollecting the Buddha, one does not fall into the Copper-Pillar Hell.
On the twenty-fourth day, the Examiner of Lifespans descends. On this day, keeping the fast and recollecting the Buddha, one does not fall into the Iron-Bed Hell.
On the twenty-eighth day, the Lord of Mount Tai descends. On this day, keeping the fast and recollecting the Buddha, one does not fall into the Iron-Fork Hell.
On the twenty-ninth day, the Four Heavenly Kings descend. On this day, keeping the fast and recollecting the Buddha, one does not fall into the Mountain of Knives Hell.
On the thirtieth day, the Heavenly Kings Śakra and Brahmā descend. On this day, keeping the fast and recollecting the Buddha, one does not fall into the Iron-Wheel Hell.
The above ten fast days are all when the great deity-sons, youths, and examiners of lifespans descend. Regarding the timing, the note states: they descend immediately after the fast, before noon. We respectfully request the assembly to strive with all their might at those times to recollect the Buddha and cultivate goodness, being careful not to let the recorders record their transgressions. Who could save them then?

1.5

By chance, because the True School is broad and far-reaching, unless one accumulates goodness one will not attain it; the ocean of suffering is difficult to cross, and unless one has a boat or ship one cannot traverse it. Just as the thousand Buddhas of the Good Kalpa took form through holy transformation, the thirty-three heavens manifest the wheel-turning king through the karma of merit. Therefore Śākya cultivated the path relying on six years of hardships, and the Youth surrendered his body to seek the eight characters of four lines. The ocean of the Buddha's merit cannot be fully praised. Now, the patron of the fast before this seat bows his head in reverent salutation to the Buddhas of the ten directions, the venerable Dharma, prajñā, the arhats, and the holy Saṅgha. Thereupon blessings arrive in the present; he invites the assembly, always making aspirations throughout the year, that his household may be safe and at peace, reverently preparing a dāna fast for the midday offering. We pray that from now on, the Fragrant Mountain and fragrant waters will wash and cleanse body and mind, that the unexcelled clarified butter (amṛta) will flow within the body, that his form will be like the jewelled mountain, immovable and uninclinable, his life equal to […]. May his spirit constantly abide in the realm [of purity]; may bodhi advance daily, may the karma of wisdom be exalted and bright, his blessings and age be equal to the Sugata's, and his lifespan equal to the vajra and the like. As for his daughters, their fine virtues are like the blooming beauty of jade trees, their refined deportment like clusters of flowers shining in radiance. We further pray that through this merit—may the holy transformation of the Emperor and Empress be boundless, serenely seated on the terrace of the One Emperor, not clinging to the transformations of a thousand kings; as the sun declines toward evening, the holy [ruler] receives the appointed time; may the peoples of foreign lands, holding divine charts, arrive in rivalry; may farmers yield their ridges and roads permit diverging paths; may the imperial fortune flourish forever, extending through ten thousand generations. May the three realms turn into a pure land, and the hells be transformed into a city of fragrance. May all leave the gate of suffering and together ascend the path of awakening.
Chant in Sanskrit tone:
How does one attain longevity
and a diamond-indestructible body?
By what causes and conditions does the Buddha
attain great and steadfast power?
How does one, through this sūtra,
ultimately reach the other shore?
We pray the Buddha will reveal the subtle and secret,
and explain it extensively for sentient beings.
On behalf of the twenty-eight heavens, the kings Śakra and Brahmā, and others, we reverently bow to the ever-abiding Three Jewels.
On behalf of the donor's adornment of merit and wisdom, we reverently bow to the ever-abiding Three Jewels.
That sentient beings of the six destinies may leave hindrances and be liberated below, we make obeisance to all the worthy and holy ones.
Aspirational mantra for the donation of food: The food now donated is offered above to all Buddhas, in the middle to the worthy and holy ones, and below to sentient beings of the Dharma-realm, that all may be equally satisfied and partake of this offering. The fragrance of the food is untouched; we offer it above to all Buddhas, in the middle to the worthy and holy ones, and below to sentient beings of the Dharma-realm, that all may be equally satisfied.
Aspirational mantra for the inspection of food: We respectfully inform the great assembly: the fast food prepared by the disciple was made by many hands, mostly not according to rule; we pray the assembly will show great compassion, bestow it, and rejoice. We inform the great assembly again: the fast food prepared by the disciple was made by the hands of the assembly, mostly not according to rule; intending to respect the fast, the time has passed, and leftover food remains. We invite the assembly to distribute the leftover food, bestowing it, universally reciting: Residing in the world like empty space, / like a lotus flower unattached to water, / with a mind pure and transcending it, / bowing our heads we worship the Unexcelled Honoured One.
Aspirational mantra for giving: Both are foremost among the ten thousand practices, letting go of attachments and departing from stinginess and greed. Therefore the donor, having now provided the fast, fearing the fruit may not be complete, also presents pure wealth as giving. May those who have previously passed away be reborn in the Western Direction, and those now present perceive the nature and realize the Buddha Path.
All show reverence:
I take refuge in the Buddha, wishing that all sentient beings may comprehend the Correct Awakening and bring forth the aspiration for bodhi.
I take refuge in the Dharma, wishing that all sentient beings may deeply enter the canon of sūtras, their wisdom like the ocean.
I take refuge in the Saṅgha, wishing that all sentient beings may lead the great assembly, all without hindrance, with reverent obeisance to the listening assembly.

1.6

Universally recited by all:
The Tathāgata's wondrous form-body
has no equal in the world;
incomparable and inconceivable,
therefore I now bow in reverence.
The Tathāgata's form is inexhaustible,
and wisdom is likewise so.
All phenomena are ever-abiding,
therefore I take refuge and bow in reverence to the ever-abiding Three Jewels.

1.7

Bodhisattva Sūryaprabha spoke the dhāraṇī divine mantra.

1.9

Verses of the Deceased Woman.

1.10

The land of Śāriputra is difficult to reach; / who understands my original departure from home? / Abandoning my father and mother of this kalpa, / there are only the upādhyāya and ācārya. / The land of Śāriputra is hard to attain; / who understands my original departure from home? / Abandoning my own elder and younger sisters, / there are only fellow students accompanying me. / The land of Śāriputra is hard to attain; / who understands my original departure from home? / Abandoning rouge and face-powder, / there are only soap and willow twigs. / The land of Śāriputra is difficult; / who understands my original departure from home? / Abandoning great felts and great quilts, / there are only the sitting mat and three robes. / The land of Śāriputra is hard to attain; / who understands my original departure from home? / Abandoning dyed platters and dyed bowls, / there is only the accumulated alms-bowl kept together.

1.11

In the mind sits the bodhimaṇḍa; / sitting or lying down in the Hall of Nirvāṇa. / The body itself is Amitābha Buddha—
where else should one seek the Western Direction?

1.12

The mantra of Eleven-Faced Avalokiteśvara states. This is named the Great Heart Mantra.

1.14

This mantra can uphold against all ghost diseases with great efficacy, and upholds against ghosts and spirits transforming their bodies, or becoming foxes and various forms entering human bodies. If one upholds it, all […] only one must guard purity.

1.15

If one wishes to make all officials rejoice, recite the mantra saying:

1.18

Mantra for advancing toward the fruit, obtaining realization, and cultivating the practice:

1.20

Namo Amitābha Buddha of the Western Direction. The Buddha is in the Land of Utmost Bliss in the West; universally encourage all with one mind to be born in that single place. Without asking of noble or base, all are summoned and led; it is merely that common worldlings do not bring their karma to fruition. First, recollect the Buddha constantly without forgetting. Second, mind and mouth must always be aligned. Third, diligently cultivate the practice of the six perfections. Fourth, do not seek fame outside of the fruit. If one can be like this, conforming to the Buddha's will, the lotus flower of that land will face east; at the time of approaching the end of life, one goes directly there, following the Buddha through the six destinies to rescue sentient beings and be reborn in the Land of Peace and Bliss. Namo Amitābha Buddha of the Western Direction. Sentient beings of the six destinies cannot be saved; seeing the Buddha's light they do not give rise to the aspiration; Amitābha calls them in person yet they refuse to go. Ox-headed wardens of hell rush to meet them; when karma is fixed, even the Buddha's rescue does not exempt them, and the cauldron of boiling water and burning coals grow ever deeper. The Buddha hears: what sins did this person commit? Drinking alcohol, eating meat, and sexual misconduct. Universally encourage all the assembly in the bodhimaṇḍa: may you abandon this body of pus and blood in Jambudvīpa; may we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

1.21

Namo Amitābha Buddha of the Western Direction. Once entering the True Gate one never turns back; with palms joined and a focused mind, one sits upon the jewelled terrace. The waters of the eight virtues are ever full; on four sides lotus flowers encircle the Buddha. The Buddha emits light from the mark between his eyebrows, shining upon sentient beings of the lowest grade; the flowers open naturally. With the intention of rescuing all suffering in other directions, how daring to obtain on one's body the two-jewel robe! Universally encourage all the assembly in the bodhimaṇḍa: with undivided mind recollect the Buddha and enter the True Gate; may we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

1.22

Namo Amitābha Buddha of the Western Direction. Seated alone upon the golden lotus, he displays radiant light, gathering and drawing all onto the Great Path of suffering sentient beings. If one wishes to return together to that one place, in diligently cultivating refined practices one must be precise. Bodhisattvas internally harbour and cultivate the ten good deeds; common worldlings externally act to seek fame. The Buddha's Dharma is broad and vast without duality; foolish people discriminate and practice several gates. Some say this body shares the same nature; some say the Buddha-nature seeks a different name. Such people are not merely one; they will surely fall into the pits of the three wretched paths and six destinies. May you sever dualistic views and cultivate equality, and you will naturally be born in the Western Pure Land; may we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

1.23

Namo Amitābha Buddha of the Western Direction. Assembly, when exclusively cultivating the karma of the Pure Land, you must sit alone and quietly contemplate. Do not say you are destined to remain in Jambudvīpa; without ceasing for an instant, impermanence arrives. Life is like the flame of a lamp or candle in the wind, and also like a flash of lightning in the clouds. Failing to prepare for the eighteen sufferings of the three wretched paths, once impermanence arrives, where will you hide? Suddenly reflecting on this is deeply lamentable; how can you not be startled and alarmed day and night? From ancient times, sages and worthies have not escaped death; how much less can common worldlings obtain long life! Practitioners, exert effort and cultivate the ten good deeds; know that the body is unstable and subject to impermanence; may we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

1.24

Namo Amitābha Buddha of the Western Direction. The disciple's own nature has dwelt in the three realms, long enveloped in darkness, remaining in gloom, transmigrating through the six destinies without rest, never having heard the name of the Pure Land. Today having met a good friend, I vow to abandon the foul and defiled body of a common worldling, so that I may attain rebirth in the Land of Utmost Bliss, naturally born upon the lotus platform; may we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

1.25

Namo Amitābha Buddha. Looking now upon this body, it is truly loathsome: a nominally designated body of various impurities, supported by three hundred fragment bones; how could this leaking form ever have a sliver of truth? Rouge and vermilion lips are vainly adorned; in the end it returns beneath the earth to become dust. Afflictions blaze without rest; all are causes of wandering through the three wretched paths. Universally encourage all the assembly in the bodhimaṇḍa: exert effort and diligently cultivate the causes for the Pure Land; may we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

1.26

Namo Amitābha Buddha of the Western direction.
Once entered, the three wretched destinies are difficult to leave; / bodies endure suffering for successive kalpas.
When one's own end of life arrives, having no good [roots],
within the heart one is panicked, frightened, and flustered.
All karmic offenses are seen at once; / cauldrons of boiling water and furnace [coals] pass before the eyes.
The ālaya-consciousness endures all sufferings, / while the four great elements are buried deep and hidden in the earth […].
Having now obtained a human body, if one does not recollect the Buddha,
in a future life one will become a hide-pelt on the frontier borders.
May [we, together with all] sentient beings, be reborn in the Land of Peace and Bliss.

1.27

Namo Amitābha Buddha of the Western direction.
The bodies of beasts, clad in fur and bearing horns,
are the causes of misery and distress from my previous lives:
creating offenses by taking life without rest, / slighting and disdaining teachers and monks, deceiving both parents,
drinking alcohol and eating meat without shame or remorse.
Enduring suffering today, to whom can one complain?
With horizontal obstructions in the mouth, unable to speak, / subjected in all kinds of ways to the whipping and beating of their bodies,
in piercing pain, both eyes shed streaming tears.
Universally I urge [all] to generate good intentions for future lives.
May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

1.28

Namo Amitābha Buddha of the Western direction.
Harbouring jealousy and arrogance through successive kalpas, / [greed, anger, and] delusion produce the three poisons […].
[…] can emerge, yet constantly by the six thieves / they are embraced and drawn close […].
When the years return to see […] the years return to the great earth,
unconsciously and naturally one's heart is startled.
Let each person diligently cultivate wholesome karma, / exerting effort ahead to avoid the fiery pit.
May we, together [with all sentient beings], be reborn in the Land of Peace and Bliss.

1.29

Namo Amitābha Buddha of the Western direction.
Contemplate attentively that in the Western direction there is a land; / in that land there is a Buddha named Amitābha.
Dwelling continuously, he preaches the Dharma for kalpas numerous as the sands of the Ganges, / universally severing the hosts of Māras for the worlds.
In the city of Peace and Bliss he ascends the holy seat; / surrounded by all devas, they all come and arrive.
Eighty-four thousand assemblies of bodhisattvas / offer flowers and fruits, purifying the Sahā world.
May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

1.30

Namo Amitābha Buddha of the Western direction.
Heavenly palaces all emerge in the midst of the sky; / pavilions and halls of the seven treasures appear […].
Banners, canopies, pennants, and flowers spread everywhere […]; / golden branches and jade trees naturally […].
Agate and crystal form the great earth, / and coral forms the great ocean.

Linked texts (1)

持齋念佛懺悔禮文 — Classical Chinese