法華三昧懺儀

Preface to the Collation and Establishment of the Original Text of the Lotus Samadhi Repentance Rite

Composed by the śramaṇa Zunshi of Tianzhu Monastery in the Song dynasty, inheritor of the Tiantai teachings of doctrine and contemplation

As the sacred teachings gradually receded into the distance, their words and phrases became confused and divergent, also because those who transmitted them were exceedingly deluded. Unless the agreements and differences within the sacred teachings are examined anew and their gains and losses clearly indicated, then with the passing of days and months they will gradually stray farther away and lose their true savor. This Lotus Samadhi rite was personally written by the Tiantai Great Master at Waguan Monastery.

This very text is the separately practiced purport of the third samadhi in the Great Calming and Contemplation. If one wishes to enlighten and guide later students, giving them an opportunity to return, break through the hindrances of Māra, and enter the realm of the Buddha, and to ride the jeweled carriage together with Mañjuśrī and Samantabhadra and travel everywhere teaching and transforming beings, truly only this Dharma can penetrate to that depth.

Yet there is cause for concern that this repentance text differs slightly from the old recension or has lost some of its essential passages. In the ten divisions of this practice, contemplation of principle is primary. If one practice is mistaken, the labor expended upon the other nine is in vain.

Some have added a fifth sentence to the contemplation method in the section on seated meditation. It is set forth here for clarity. The repentance text states: “Does mind exist because of mind?

Does mind exist because it is not due to mind? Does mind exist because it is both due to mind and not due to mind? Does mind exist because it is neither due to mind nor not due to mind?” (original text) “Does mind exist because it is neither not due to mind nor not not due to mind?” (added passage).

According to the Mountain School, when considered in terms of syntactic formulations, the application of contemplation extends only through the fourth sentence. It is not known from what text the fifth sentence was drawn. Moreover, when it is actually investigated, if the fifth sentence is introduced, upon what is it based as the object of contemplation?

And how is it then to be contemplated? The Supplementary Practice says: “In that text of the separate practice, only four sentences are selected.” Therefore, in the present text, the section on contemplation of representations is recorded at length to elucidate that passage (the main text of the Supplementary Practice). Moreover, even this contemplation of representations has already become utterly empty; as for the gate of correct contemplation, there are only these four sentences.

How, then, could one mistakenly doubt its overall purport? I have therefore cited this passage at the end of the fascicle and presumptuously supplied my rustic annotations, inserting them into this work. Minor and fragmentary omissions are not listed here.

I have now consulted the original text directly and had a woodblock edition carved and published, in the hope of preserving the regulations established by the founding patriarch. Henceforth, those who wish to transmit these words are requested to retain this preface so that the matter may remain clear.

(In the Sui dynasty, at Waguan Monastery, the śramaṇa Zhiyi selected the purport of the Lotus Sutra, the Sutra on the Contemplation of Samantabhadra, and other Mahayana sutras, and compiled this Dharma gate for transmission to later generations.)

I. Clarifying the Exhortation to Practice the Twenty-One-Day Lotus Dharma Repentance Rite

After the Tathagata has entered nirvana, during the evil and turbid age of the latter five-hundred-year period, if any bhikshu, bhikshuni, upasaka, or upasika recites the Mahayana sutras and wishes to cultivate Mahayana practice, arouse the Mahayana resolve, behold the physical form of Bodhisattva Samantabhadra, behold Buddha Shakyamuni, the stupa of Buddha Prabhutaratna, the emanation Buddhas, and all the Buddhas of the ten directions; wishes to attain purification of the six sense faculties, enter the realm of the Buddha, and achieve unobstructed penetration; wishes to hear the Buddhas of the ten directions expound the Dharma and, in a single thought, be able to receive, retain, comprehend, and never forget it all, and to explain and proclaim it without obstruction;

wishes to become a companion and equal of great bodhisattvas such as Mañjuśrī and Samantabhadra; wishes to manifest physical forms universally everywhere and, in a single thought, without emerging from meditative absorption, journey throughout all Buddha lands in the ten directions to make offerings to all Buddhas; wishes, in a single thought, to journey throughout all Buddha lands in the ten directions, manifest various physical forms, perform manifold miraculous transformations, emit great light, expound the Dharma, liberate all sentient beings, and enter the inconceivable One Vehicle;

or wishes to vanquish the four kinds of Māra, completely eliminate all afflictions, extinguish every karmic obstruction to the path, enter the correct stage of a bodhisattva in this very body, and perfect all the virtues of the Buddhas—such a person must first dwell for twenty-one days in a secluded place, quiet and free from affairs, and single-mindedly enter the Lotus Samadhi.

If a bhikshu has committed the five heinous offenses or the four grave transgressions and has lost the Dharma of a bhikshu, yet wishes to regain purity, become fully endowed once more with the disciplinary conduct of a śramaṇa, and attain the various excellent and sublime virtues described above, he too should single-mindedly and diligently cultivate the Lotus Samadhi for twenty-one days. Why is this so? Because this Lotus Sutra is the secret treasury of the Tathagatas, supreme among all sutras.

It travels upon the great, direct road where no perils are encountered. It is like the radiant jewel within the topknot of a wheel-turning sage king, which must not be casually bestowed upon anyone; yet if someone obtains it, every precious treasure he seeks will be provided in full according to his wishes. The Lotus Samadhi is likewise: it can bestow upon sentient beings all the treasures of the Buddha-Dharma.

Therefore, bodhisattvas who practice it should disregard even their bodies and lives and cultivate this sutra until the utmost reaches of the future—how much more so for merely twenty-one days.

Question: The path to Buddhahood is long and distant. What benefit can be gained from practicing for twenty-one days?

Answer: There are three benefits, which will be explained below.

II. The Preliminary Expedient Practices for the Twenty-One-Day Practice

(There are two classes of practitioners: first, beginners; and second, longtime practitioners. Beginners should be instructed to use this method. Longtime practitioners should be instructed according to the Chapter on Peaceful Practices.)

All methods of practicing repentance require preliminary expedient practices. Why is this so? If one does not first carefully purify body and mind but hastily enters the place of practice, the mind of the Way will not arise, the practice will not accord with the Dharma, and no responsive manifestation will be obtained.

Therefore, before formally undertaking repentance, during the first seven days the practitioner must first discipline the mind, sever involvement in worldly affairs, make offerings to the Three Jewels, arrange and adorn the place of practice with solemn dignity, wear clean robes, single-mindedly collect the thoughts, recall the evil karma created by this very body in the present and past lives, give rise to profound shame and remorse, bow to the Buddha and repent, practice walking meditation, recite sutras, sit in meditation, cultivate contemplative practice, and make vows with focused diligence.

This is done so that the practice may accord with the samadhi, body and mind may become pure and free of obstruction, and all aspirations may be fulfilled. (The words of repentance given below must also be recited until they are thoroughly memorized.)

III. The Method of Entering the Place of Practice and Practicing Single-Mindedly and Diligently for Twenty-One Days

(To enter the place of practice in accordance with the Dharma, one should begin on one of the six observance days, because on these days the princes and emissaries of the Four Heavenly Kings and other benevolent deities descend to the human realm to investigate good and evil deeds. When they see someone practicing, they immediately enter that person’s name in the register of the virtuous, then comfort and protect the practitioner and manifest auspicious signs for that person, causing the practitioner’s mind to give rise to joy and increasing the practitioner’s roots of virtue.)

Before entering the place of practice, the practitioner must first settle the mind, thinking: “From this moment until the completion of twenty-one days, throughout that entire period, I must single-mindedly and diligently practice according to the Buddha’s teaching.” Why is this so? If the mind thinks of other matters, the afflictions will immediately intrude. This is called impurity. If the mind is impure, how can it accord with the samadhi of the true path? Therefore, one must settle the mind, begrudge neither body nor life, and practice single-mindedly and diligently for the full twenty-one days.

Question: The minds of sentient beings readily engage with external objects. How can single-minded diligence be attained?

Answer: There are two kinds of cultivation of single-mindedness: first, cultivating single-mindedness with respect to phenomena; and second, cultivating single-mindedness with respect to principle.

III.1. Single-Minded Diligence with Respect to Phenomena:

This means that when practitioners first enter the practice hall, they should give rise to this thought: “From today until the completion of twenty-one days, throughout this entire period, whatever I do, I shall contemplate that the mind engaged in action and creation and the nature of mind are not two.” Why is this so? When bowing to the Buddha, for example, one must single-mindedly bow to the Buddha without pursuing other objects; likewise, in repentance, walking meditation, sutra recitation, and seated meditation, one must also remain single-minded in every case. During practice, one must not allow the mind to become distracted. To continue in this manner throughout the twenty-one days is called cultivating single-minded diligence in practice.

III.2. Single-Minded Diligence in Principle:

Practitioners newly entering the practice hall should give rise to this thought: “From now until the completion of twenty-one days, throughout this period, in all my actions I shall constantly illuminate and observe myself. The mind engaged in creation and the nature of mind are fundamentally not two. Why is this so?

When bowing to the Buddha, for example, the nature of mind neither arises nor ceases. One should therefore know that in every action and undertaking, the nature of mind likewise neither arises nor ceases. Contemplating in this manner, one sees that all states of mind are the one mind, because the nature of mind has always and inherently possessed a single characteristic.” If practitioners can thus contemplate back to the source of mind, maintaining an uninterrupted stream of mindfulness throughout the full twenty-one days without allowing the characteristics of mind to arise, this is called the Dharma of “cultivating single-minded diligence in principle.”

IV. A Clear Explanation of the Principal Method of Practice upon First Entering the Practice Hall.

When practitioners first enter the practice hall, they must fully observe ten practices. The first is to establish a pure and magnificently adorned practice hall. The second is to cleanse the body.

The third is to make offerings through the three karmic activities. The fourth is to respectfully invite the Three Jewels. The fifth is to praise the Three Jewels.

The sixth is to bow to the Buddha. The seventh is to repent. The eighth is to perform walking meditation while circumambulating the Buddha.

The ninth is to recite the Lotus Sutra. The tenth is to contemplate the realm of the one true reality. Throughout the twenty-one days, during the six periods of practice by day and night, practitioners must perform all ten of these practices when first entering the practice hall.

Thereafter, during each of the six periods of practice, the section concerning the invitation of the Buddhas may be omitted, while the remaining nine practices should all be performed in the same prescribed manner.

IV.1. How Practitioners Should Establish a Pure and Magnificently Adorned Practice Hall.

One should choose a quiet, secluded place and prepare a dignified chamber—a small building—to serve as the practice hall. A separate place for silent seated meditation should be arranged apart from the practice hall. Within the practice hall, set up a beautiful elevated platform and place upon it a copy of the Lotus Sutra. There is no great need to install images, relics, or other scriptures; simply place a copy of the Lotus Sutra there and arrange banners, streamers, jeweled canopies, and all the requisite articles of offering.

At dawn on the day of entering the practice hall, the floor should be swept clean, sprinkled with scented water, and anointed with fragrant paste. Lamps filled with various fragrant oils should be lit; various fragrant flowers should be scattered; powders of agarwood and sandalwood should be strewn; and various renowned incenses should be burned as offerings to the Three Jewels. According to one’s ability, one should prepare everything fully and devote one’s entire heart and mind to making the practice hall exceedingly pure and magnificent.

Why is this so? Because practitioners inwardly revere the Three Jewels, which transcend the three realms. Now that they wish respectfully to invite and make offerings to them, how could they do so with a careless mind?

If one is unwilling to relinquish wealth to make offerings to the Mahayana, one will ultimately be unable to summon the worthy or evoke a response from the holy ones, nor will grave offenses be extinguished.

IV.2. An Explanation of How Practitioners Should Keep the Body Clean:

When first entering the practice hall, practitioners should bathe themselves thoroughly with scented water and fragrant soap, and then put on clean robes—either the great robe or newly dyed robes. If these are unavailable, they should wear the finest of their old robes when entering the practice hall. Thereafter, if they wish to leave the practice hall to visit the latrine, they should remove the clean robes and put on old garments. Afterward, they must bathe again, put on the clean robes they wore before, and return to the practice hall to continue cultivating.

IV.3. An Explanation of the Dharma by Which Practitioners Make Offerings through the Three Karmic Activities. (Upon first entering the practice hall and before approaching the Dharma seat, one must spread out the nisidana, the sitting cloth, and stand erect. First, one should give rise to loving-kindness, thinking of all sentient beings and wishing for their deliverance.

Next, one should give rise to a profound sense of shame and remorse, earnestly thinking only of the Tathagata. The Three Jewels fill the empty space throughout the ten directions, their reflections appearing within the practice hall. At that time, holding an incense burner in one’s hands, one burns various renowned incenses and scatters various fragrant flowers as offerings to the Three Jewels.

One then immediately prostrates with all five limbs touching the ground and personally proclaims:)

With utmost reverence:

Single-mindedly, I bow in homage to the eternally abiding Buddhas throughout the ten directions. (Proclaim this with the mouth and visualize it in the mind, bowing with utmost sincerity and permitting no distraction. Clearly know that this body is like an unreal shadow or reflection. Let the mind abide neither in the one who bows nor in the object of homage, and let all sentient beings together enter the ocean of the dharmadhatu. Through this single bow to the Buddha, bow universally to the Buddhas in all lands throughout the ten directions. After bowing, assume a dignified and upright posture and personally proclaim:)

Single-mindedly, I bow in homage to all the honored and eternally abiding Dharma throughout the ten directions. (After completing one bow, again compose the body in a dignified posture and personally proclaim:)

Single-mindedly, I bow in homage to the entire eternally abiding Sangha of sages and holy ones throughout the ten directions. (Perform one bow, applying the mind in no way differently from when bowing to the Buddha. After bowing to the Three Jewels, kneel immediately with the right knee touching the ground. Compose the body in a dignified posture, single-mindedly burn incense and scatter flowers, keep the body upright and the mind properly directed, and then personally proclaim:)

We, your disciples,

All kneeling together,

Solemnly hold incense and flowers,

And make offerings according to the Dharma:

May this cloud of incense and flowers

Pervade the ten dharmadhatus,

Adorning all Buddha lands

With immeasurable fragrance,

Perfecting the path to bodhi,

And accomplishing the fragrance of the Tathagata.

IV.4. How to Invite the Three Jewels:

(After practitioners have completed the offerings through the three karmic activities, they should burn more incense and scatter more flowers. With single-minded right mindfulness, they should give rise to the resolve to invite the Three Jewels respectfully, just as in the preceding offerings. The method of inviting the Three Jewels is to focus the mind upon the Buddha, Dharma, or Sangha being invited while verbally reciting the name or title. Each one should be invited respectfully in accordance with the Dharma, without allowing the mind to become distracted or negligent.)

Single-mindedly, I respectfully invite: Namo Shakyamuni Buddha. (Immediately understand that the Dharma-body is like empty space and bears no characteristic of coming or going. All other Buddhas are likewise. In accordance with the visualization in my mind, may the Buddha come from Mount Gridhrakuta, surrounded by the great assembly, to this practice hall and accept my respectful invitation and earnest offerings.)

Single-mindedly, I respectfully invite: Namo Many Treasures, the Blessed One of the Past. (Immediately visualize the stupa of Many Treasures Buddha emerging from the earth and appearing before the practice hall to accept my offerings.)

Single-mindedly, I respectfully invite: Namo to all the emanation Buddhas of Shakyamuni Buddha throughout the ten directions. (Immediately visualize all the emanation bodies of Shakyamuni Buddha gathering beneath the jeweled trees and accepting my offerings.)

Single-mindedly, I respectfully invite: Namo to all the Buddhas in the Sutra of the Lotus Flower of the Wondrous Dharma. (Immediately visualize all the Buddhas of the past, such as Sun-Moon-Lamp Radiance Buddha and others; the Buddhas of the present, such as Pure Flower Constellation King Wisdom Buddha and others; and the Buddhas of the future, such as Flower Radiance Buddha and others—all appearing before me to accept my offerings.)

With one mind, I reverently invite: Homage to all the Buddhas eternally abiding throughout the ten directions. (Immediately give rise to the contemplation that the Buddhas in the east have golden-hued bodies, fully adorned with excellent marks, radiating great light, and are surrounded before and behind by the great assembly. They come to the place of practice, filling all of space, and accept my offerings. The south, west, north, the four intermediate directions, above, and below are all likewise.)

With one mind, I reverently invite: Homage to the Great Vehicle Sutra of the Lotus of the Wondrous Dharma. (Inwardly contemplate that all the profound and wondrous secret treasuries of the Dharma appear before my eyes and accept my offerings.)

With one mind, I reverently invite: Homage to all the honored Dharma eternally abiding throughout the ten directions. (Immediately give rise to the contemplation that all the Dharma treasuries of all the Buddhas throughout the ten directions appear within the place of practice and accept my offerings.)

With one mind, I reverently invite: Homage to Manjushri Bodhisattva Mahasattva. (Give rise to the contemplation that Manjushri Bodhisattva, surrounded by immeasurable bodhisattvas, accepts my offerings.)

With one mind, I reverently invite: Homage to Maitreya Bodhisattva Mahasattva. (Contemplate in the same manner as above.)

With one mind, I reverently invite: Homage to Medicine King Bodhisattva and Superior Medicine Bodhisattva Mahasattva.

With one mind, I reverently invite: Homage to Avalokiteshvara Bodhisattva and Inexhaustible Intention Bodhisattva Mahasattva.

With one mind, I reverently invite: Homage to Wondrous Voice Bodhisattva and Flower Virtue Bodhisattva Mahasattva.

With one mind, I reverently invite: Homage to Constant Diligence Bodhisattva and Great Strength Attained Bodhisattva Mahasattva.

With one mind, I reverently invite: Homage to Great Delight in Preaching Bodhisattva and Accumulated Wisdom Bodhisattva Mahasattva.

With one mind, I reverently invite: Homage to Constellation King Flower Bodhisattva, Courageous Giving Bodhisattva, and Earth Holder Bodhisattva Mahasattva.

With one mind, I reverently invite: Homage to the boundless asamkhyeyas of bodhisattvas dwelling in the region below, such as Superior Conduct Bodhisattva and others.

With one mind, I reverently invite: Homage to all the great bodhisattvas-mahasattvas in the Sutra of the Lotus of the Wondrous Dharma, such as Samantabhadra Bodhisattva and others. (Contemplate Samantabhadra Bodhisattva riding the king of white elephants with six tusks, manifesting a form that all sentient beings delight to behold, and accompanied by immeasurable attendants, coming to the place of practice and accepting my offerings.)

With one mind, I reverently invite: Homage to the entire great assembly of shravakas in the Sutra of the Lotus of the Wondrous Dharma, such as Shariputra and others.

With one mind, I reverently invite: Homage to the entire Sangha eternally abiding throughout the ten directions. (Give rise to the contemplation that all the great bodhisattvas, pratyekabuddhas, and shravakas radiate great light and, surrounded by their vast retinues, come together to the place of practice and accept my offerings.)

With one mind, I reverently invite: Homage to all the eight classes of devas, nagas, and others in the Sutra of the Lotus of the Wondrous Dharma, together with all the spirits dwelling in darkness and space, and each of their retinues.

(After reverently inviting them in sequence once in this manner, immediately prostrate with all five limbs touching the ground. Then kneel upright, burn incense, and scatter flowers. Once again, beginning from the first name, invoke and reverently invite them one by one. After reverently inviting them three times in full in this manner, say the following yourself.)

I pray:

May our Fundamental Teacher, Shakyamuni, the World-Honored One; Many Treasures Tathagata; and all the emanation Buddhas, out of great loving-kindness and great compassion, accept our reverent invitation and come to this place of practice.

May the Great Vehicle Sutra of the Lotus of the Wondrous Dharma, the true and pure Dharma gateway, compassionately protect me, accept my reverent invitation, and come to this place of practice.

May Manjushri Bodhisattva, Samantabhadra Bodhisattva, Superior Conduct and the other bodhisattvas from the region below, and all the bodhisattvas in the Lotus Sutra, such as Samantabhadra Bodhisattva and others, accept my reverent invitation and come to this place of practice.

May all the great shravakas, such as the Venerable Shariputra and others, compassionately accept my reverent invitation and come to this place of practice.

May the Three Jewels throughout the ten directions compassionately protect me, accept my reverent invitation, and come to this place of practice.

May all the eight classes of devas, nagas, and others likewise give rise to compassionate concern, accept my invitation, and come to this place of practice. May all these assemblies of sages bear witness.

For the sake of all sentient beings in the six paths throughout the ten directions, I now wish to cultivate the unsurpassed bodhi of the Great Vehicle; to destroy all grave offenses that obstruct the path; to attain the Lotus Samadhi; to manifest bodies universally; in a single thought, to make offerings to the Three Jewels throughout the ten directions; and, in a single thought, to deliver universally all sentient beings in the six paths throughout the ten directions.

In order to lead them into the great wisdom of the equal One Vehicle, for twenty-one days I shall cultivate diligently and single-mindedly as taught in the Sutra. May all Buddhas and bodhisattvas, and the great teacher Samantabhadra, through the power of their original vows, accept my repentance and ensure that my practice decisively destroys all karmic offenses and obstructions, so that the Dharma gateway manifests before me as taught in the Sutra. (The practitioner should personally use the power of wisdom to express the intention of inviting the Buddhas.)

IV.5. Praising the Three Jewels:

Your countenance is truly extraordinary;

Your radiant light illumines the ten directions.

I have only just made offerings,

And now I still behold You in person.

Holy Lord, King among devas,

Your voice is that of the kalavinka.

O Compassionate One who pities sentient beings,

We now bow down in reverence. (One prostration)

May the merit of praising the Buddha and the roots of goodness from cultivating the unsurpassed Great Vehicle be dedicated as blessings to the eight classes of devas and nagas, the Great Brahma Heavenly King, the devas of the Heaven of the Thirty-Three, Yama and the beings of the five paths, the Eight Kings of the Six Days of Fasting, the ghost kings who spread disease and all their retinues, the spirits of this realm, and those who protect the true Dharma within the Sangharama.

May it also be dedicated to the king, all the people of the land, our teachers and members of the Sangha, our parents, good and harmful spiritual friends, faithful donors throughout the ten directions, and patrons who have established monasteries, extending universally to all sentient beings throughout the Dharma realm. Through these roots of goodness, may all equally cultivate and imbue themselves with the two adornments of merit and wisdom, together realize the unborn, and attain the wisdom that knows all aspects of the path. (One must understand that the karma of body, speech, and mind pervades the Dharma realm, praising the Three Jewels as neither arising nor ceasing and as devoid of inherent nature.)

IV.6. The Method of Bowing to the Buddhas:

(After praising the Three Jewels, the practitioner should single-mindedly maintain dignified bodily conduct and bow to the Buddhas in sequence. The method of bowing to a Buddha is to remember wholeheartedly the Buddha to whom one bows. This Buddha’s Dharma body is like empty space; yet, in order to deliver sentient beings, the Buddha manifests a form, appearing before you to accept your prostration.

All the other Buddhas are likewise. You must focus your mind and not allow it to become distracted. Furthermore, when bowing to a Buddha, the practitioner should know that one’s own body and mind are empty, tranquil, and devoid of any characteristic of bowing.

One should also know that although this body is illusory and unreal, it is not that no form-body exists: before every Buddha throughout the Dharma realm, this body is present, bowing with head and face at each Buddha’s feet. The method of bowing to the Buddhas during the six periods of each day throughout the twenty-one days is also as set forth below.)

With one mind, I bow in reverence to our Fundamental Teacher, Shakyamuni Buddha.

With one mind, I bow in reverence to Many Treasures Buddha of the past.

With one mind, I bow in reverence to the emanation bodies of Shakyamuni Buddha throughout the ten directions.

With one mind, I bow in reverence to Good Virtue Buddha in the east and to all Buddhas throughout the Dharma realm of the east.

With one mind, I bow in reverence to Sorrowless Virtue Buddha in the southeast and to all Buddhas throughout the Dharma realm of the southeast.

With one mind, I bow in reverence to Sandalwood Virtue Buddha in the south and to all Buddhas throughout the Dharma realm of the south.

With one mind, I bow in reverence to Jewel Giving Buddha in the southwest and to all Buddhas throughout the Dharma realm of the southwest.

With one mind, I bow in reverence to Immeasurable Light Buddha in the west and to all Buddhas throughout the Dharma realm of the west.

Single-mindedly, we reverently pay homage to Flower Virtue Buddha in the northwest, together with all Buddhas throughout the Dharma realm of the northwest.

Single-mindedly, we reverently pay homage to Mark of Virtue Buddha in the north, together with all Buddhas throughout the Dharma realm of the north.

Single-mindedly, we reverently pay homage to Three-Vehicle Practice Buddha in the northeast, together with all Buddhas throughout the Dharma realm of the northeast.

Single-mindedly, we reverently pay homage to Vast Multitude Virtue Buddha above, together with all Buddhas throughout the Dharma realm above.

Single-mindedly, we reverently pay homage to Bright Virtue Buddha below, together with all Buddhas throughout the Dharma realm below.

Single-mindedly, we reverently pay homage to the Buddhas of the three periods from time immemorial to the present, together with the Seven Blessed Buddhas and the thousand Buddhas of the Auspicious Kalpa.

Single-mindedly, we reverently pay homage to the twenty thousand koṭis of Sun-Moon-Lamp Radiance Buddhas of the past in the Lotus Sutra, together with Great Universal Wisdom Excellence Buddha, the sixteen Buddha-princes, and all other Buddhas of the past.

Single-mindedly, we reverently pay homage to the present Pure Flower Constellation King Wisdom Buddha in the Lotus Sutra, together with Treasure Awesome Virtue Superior King Buddha and all other Buddhas of the present.

Single-mindedly, we reverently pay homage to the future Flower Radiance Buddha in the Lotus Sutra, the Buddha Endowed with Ten Million Radiant Marks, and all other Buddhas of the future.

Single-mindedly, we reverently pay homage to all wondrous stupas, sacred images, and relics throughout the worlds of the ten directions, and to the stupa containing the complete body of Many Treasures Tathagata.

Single-mindedly, we reverently pay homage to the Great Vehicle Sutra of the Lotus Flower of the Wondrous Dharma, all revered sutras throughout the ten directions, and the twelve divisions of the true and pure Dharma treasure.

Single-mindedly, we reverently pay homage to Manjusri Bodhisattva and Maitreya Bodhisattva-mahasattva.

Single-mindedly, we reverently pay homage to Medicine King Bodhisattva and Medicine Superior Bodhisattva-mahasattva.

Single-mindedly, we reverently pay homage to Avalokitesvara Bodhisattva and Inexhaustible Intent Bodhisattva-mahasattva.

Single-mindedly, we reverently pay homage to Wondrous Voice Bodhisattva and Flower Virtue Bodhisattva-mahasattva.

Single-mindedly, we reverently pay homage to Constant Diligence Bodhisattva and Great Strength Attained Bodhisattva-mahasattva.

Single-mindedly, we reverently pay homage to Great Eloquence Bodhisattva and Accumulated Wisdom Bodhisattva-mahasattva.

Single-mindedly, we reverently pay homage to Constellation King Flower Bodhisattva, Earth Holder Bodhisattva, and Courageous Giving Bodhisattva-mahasattva.

Single-mindedly, we reverently pay homage to Superior Practice and the other bodhisattvas from below in the Lotus Sutra, together with all the boundless asaṃkhyeyas of bodhisattva-mahasattvas.

Single-mindedly, we reverently pay homage to Sariputra and the entire assembly of great sravakas in the Lotus Sutra.

Single-mindedly, we reverently pay homage to all honored bodhisattvas of great provisional manifestation throughout the ten directions, together with the noble Sangha of sravakas and pratyekabuddhas who have attained the Way.

Single-mindedly, we reverently pay homage to Samantabhadra Bodhisattva-mahasattva. (Recite this Bodhisattva’s name three times, for he is the presiding master of the Lotus Sutra repentance. The practitioner should personally arouse the resolve, kneel before the sacred image of this Bodhisattva, confess and repent of offenses, make vows, and so forth, while all the other Buddhas and bodhisattvas bear witness. Throughout the twenty-one days, always proceed in this manner.)

For the sake of the four benefactors, beings of the three realms, and all sentient beings throughout the Dharma realm, I now universally vow that all may eliminate the three obstructions, and with utmost reverence I take refuge and repent.

IV.7. Repentance of the Six Sense Faculties, Requesting the Turning of the Dharma Wheel, Rejoicing in Merit, Dedication of Merit, and Making Vows:

After paying homage to the Buddhas, the practitioner should immediately take a place at the Dharma seat, keep the body upright and the deportment dignified, burn incense, scatter flowers, and contemplate only the Three Treasures filling all of space. Contemplate Samantabhadra Bodhisattva riding a white elephant with six tusks, surrounded and adorned by an immeasurable retinue, and imagine oneself as if standing directly before them.

Single-mindedly and wholeheartedly, practice the Dharma of repentance for the sake of all sentient beings, giving rise to profound shame and remorse. Openly confess that, from immeasurable kalpas until today, oneself and all sentient beings have committed offenses through the six sense faculties and have created every kind of evil karma; sever the continuity of such thoughts. Vow that, from this present life until the furthest reaches of the future, one will never again create any evil karma.

Why is this? Although the nature of karma is empty, its results and retributions are never lost. One who has realized emptiness does not create even good karma, much less commit offenses.

If one continues creating evil, this is the inverted causality for which one must undergo illusory results. Therefore, because the practitioner knows emptiness, one gives rise to the utmost shame and remorse, burns incense, scatters flowers, and openly confesses and repents. The passages of repentance set forth below largely employ the meaning of the Sutra on the Contemplation of Samantabhadra.

Those who wish to understand the method of repentance in detail should read that sutra and will naturally gain clarity. If one cannot undertake extensive study, the essential meaning is now presented briefly to establish the method of practice.

IV.7.1. First, the Method of Repenting Offenses of the Eye Faculty:

(The practitioner, single-mindedly kneeling upright, keeps the body straight and the deportment dignified, burns incense, scatters flowers, and contemplates reform and repentance: From time immemorial, the eye faculty of myself and all sentient beings has by nature always been empty, still, and quiescent; yet, because of inverted causes and conditions, it has given rise to grave offenses. Grieving and shedding tears, one verbally utters words of repentance. The methods of repenting offenses of the other five faculties below are likewise the same as described here; that is, the practitioner personally utters the words aloud.)

With utmost sincerity, I, the bhiksu ............., together with all sentient beings throughout the Dharma realm, repent. From immeasurable kalpas until now, through the causes and conditions of the eye faculty, we have become infatuated with forms. Because of attachment to forms, we became attached to and craved sensory objects; because of attachment to and craving for sensory objects, we received female bodies.

Life after life and kalpa after kalpa, wherever we were born, we remained infatuated with forms. Forms have ruined our eyes, and because of affection and desire we have become their slaves. Thus, forms have caused us to drift within the three realms.

For their sake, we have committed evil deeds, causing us to become blind and unable to see. The unwholesome eye faculty has harmed us greatly. The Buddhas of the ten directions constantly abide in the world and never perish, yet because our defiled, evil, and turbid eyes obstruct us, we cannot see them.

Now we recite the Vaipulya Great Vehicle scriptures, take refuge in Samantabhadra Bodhisattva and all the Blessed Ones, burn incense, scatter flowers, and openly confess the offenses of our eyes, not daring to conceal them. Buddhas and bodhisattvas, possessing the Dharma water and the wisdom eye, we beseech you to cleanse us. Through these causes and conditions, may all grave offenses of the eye faculty committed by myself and all sentient beings be ultimately purified. (After repenting, bow to the Three Treasures once or three times.)

After speaking these words, prostrate with all five limbs upon the ground. The Sutra on the Contemplation of Samantabhadra clearly states that the repentance of the six sense faculties must be spoken three times. If time is limited and this is difficult to practice, it may be spoken once, but these words must be said. The second and third recitations should also be spoken in this manner. The practitioner must personally recollect the sutra and all the grave offenses created through the eye faculty, and openly confess and repent of them before Samantabhadra Bodhisattva. The same meaning applies to each of the other five faculties below.)

IV.7.2. The Method of Repenting Offenses of the Ear Faculty:

With utmost sincerity, I repent. I, the bhikshu ..............., together with all sentient beings throughout the Dharma realm, throughout many kalpas until the present, through the causes and conditions of the faculty of hearing, have pursued external sounds. When hearing melodious sounds, our minds gave rise to attachment; when hearing unpleasant words, we gave rise to the 108 kinds of afflictions, which plunder and harm.

Hearing such evil sounds brought the karmic retribution of undergoing evil circumstances; constantly hearing wicked sounds, we gave rise to manifold entanglements with conditioned objects. Because our hearing was inverted, we fell into the evil destinies, were born in borderlands, and held wrong views, unable to hear the true Dharma. Everywhere we became attached, never pausing even briefly.

Because of these sounds, our consciousness became wearied, and we fell into the three evil destinies. The Buddhas of the ten directions are always teaching the Dharma, but because our ears were obscured by defilement and evil, we could not hear it. Only today have we awakened.

We recite and uphold the Mahayana, the ocean-treasury of merit, and take refuge in Samantabhadra Bodhisattva and all the World-Honored Ones. We light incense, scatter flowers, and confess the transgressions of the ears, not daring to conceal them. Through these causes and conditions, may I and all sentient beings throughout the Dharma realm become ultimately purified of every grave offense committed through the faculty of hearing. (Having repented, bow to the Three Jewels once or three times.)

IV.7.3. Method of Repenting the Offenses of the Faculty of Smell:

With utmost sincerity, I repent. I, the bhikshu ................., together with all sentient beings throughout the Dharma realm, throughout immeasurable kalpas until the present, because of this faculty of smell, have smelled various fragrances and odors, such as the scent of the bodies of men and women, the odors of fish, meat, and food, and all kinds of other scents, becoming ceaselessly infatuated with them. These stirred up the fetters and the thieves of affliction that had lain dormant, causing them to arise.

Thus, immeasurable evil karma increased. Because of intoxication with scents, we gave rise to discriminating consciousness; becoming defiled and attached everywhere, we fell into birth and death and underwent painful retributions. The wondrous fragrance of the merit of the Buddhas of the ten directions fills the entire Dharma realm, but our noses were defiled and impure, creating obstructions that prevented us from perceiving it.

Now we recite the Mahayana, the pure and wondrous scripture, and take refuge in Samantabhadra Bodhisattva and all the World-Honored Ones. We light incense, scatter flowers, and confess the offenses of the nose, not daring to conceal them. Through these conditions, may I and all sentient beings become ultimately purified of every offense committed through the faculty of smell. (Having repented, bow to the Three Jewels once or three times.)

IV.7.4. Method of Repenting the Offenses of the Faculty of Taste:

With utmost sincerity, I repent. I, the bhikshu .................., together with all sentient beings throughout the Dharma realm, throughout countless kalpas until the present, have committed unwholesome evil karma through the faculty of the tongue: craving delicious flavors, harming sentient beings, breaking the precepts, and opening the door to indulgence. Immeasurable evil karma has arisen from the faculty of the tongue.

Moreover, through the faculty of the tongue, we have committed verbal offenses such as false speech, frivolous and embellished speech, abusive speech, divisive speech, slandering the Three Jewels, praising wrong views, speaking useless words, contending and harming one another, and declaring the Dharma to be non-Dharma. The thorns of evil karma have issued from the faculty of the tongue; the breaking of the wheel of the true Dharma has arisen from the faculty of the tongue.

Such an evil tongue severs the seeds of merit. Concerning unrighteous matters, it speaks forcibly in many ways and praises wrong views, like firewood added to a blaze. The offenses of the faculty of the tongue are immeasurable and boundless.

Because of these causes and conditions, we must fall into the evil destinies and, for hundreds of thousands of myriads of kalpas, never find a day of release. The flavor of the Dharma of all Buddhas fills the entire Dharma realm, but because of the offenses of the faculty of the tongue, we neither understand nor know it. Now we recite the Mahayana, the secret treasury of all Buddhas, and take refuge in Samantabhadra Bodhisattva and all the World-Honored Ones.

We light incense, scatter flowers, and confess the offenses of the tongue, not daring to conceal them. Through these causes and conditions, may I and all sentient beings throughout the Dharma realm become ultimately purified of every grave offense committed through the faculty of the tongue. (Having repented, bow to the Three Jewels once or three times.)

IV.7.5. Method of Repenting the Offenses of the Faculty of the Body:

With utmost sincerity, I repent. I, the bhikshu .............., together with all sentient beings throughout the Dharma realm, throughout the distant past until the present, through the unwholesome faculty of the body, have craved and clung to sensations of touch: the soft and smooth sensations upon the bodies of men and women, and so forth. Through all such sensations, our inverted perceptions continued without cease, our afflictions blazed fiercely, and we committed bodily karma—the three unwholesome acts of killing, stealing, and sexual misconduct—thereby forming deep enmities with sentient beings, committing rebellious offenses, and breaking the precepts.

We even burned monasteries and stupas, and misappropriated the property of the Three Jewels without knowing shame. Offenses such as these are immeasurable and boundless. Arising from bodily karma, they cannot be fully described.

The causes and conditions of these defilements and offenses will cause us in future lives to fall into hell, where raging flames will burn our bodies, and for immeasurable hundreds of millions of kalpas we shall undergo great anguish. The Buddhas of the ten directions constantly emit pure light that shines upon us, but because the faculty of the body has committed grave offenses and created obstructions, we remain unaware of it.

We know only how to crave and cling to coarse and evil sensations. In the present we undergo various sufferings, and afterward we shall undergo the sufferings of hell beings, hungry ghosts, and animals. Submerged in all such anguish, we remain unaware of it.

Today, feeling shame, we recite and uphold the Mahayana, the treasury of the true Dharma, and take refuge in Samantabhadra Bodhisattva and all the World-Honored Ones. We light incense, scatter flowers, and confess the offenses of the body, not daring to conceal them. Through these causes and conditions, may I and all sentient beings throughout the Dharma realm become ultimately purified of every grave offense committed through the faculty of the body. (Having repented, bow to the Three Jewels once or three times.)

IV.7.6. Method of Repenting the Offenses of the Faculty of Mind:

With utmost sincerity, I repent. I, the bhikshu ................., together with all sentient beings throughout the Dharma realm, throughout beginningless time until the present, through the unwholesome faculty of mind, have craved and clung to all dharmas, remaining ceaselessly deluded and foolish. Following external objects and conditions, we gave rise to greed, anger, and ignorance.

Such wrong thoughts can produce every kind of karma, including the ten evil acts and the five heinous offenses. Like apes and monkeys, and also like glue and resin, they cling everywhere and pervade all six faculties. The karma of these six faculties, with its branches, twigs, flowers, and leaves, fills the three realms, the twenty-five states of existence, and every place of birth.

It can also cause the twelve forms of suffering—from ignorance through aging and death—to increase. We pass through all the eight wrong states and eight difficulties. Immeasurable and boundless unwholesome evil retributions arise from the faculty of mind.

This faculty of mind is precisely the root of all birth and death and the source of every suffering. As taught in the Sutra: Shakyamuni Buddha is also called Vairocana, the One Who Pervades All Places. Therefore, one should know that all dharmas are entirely the Buddha-Dharma.

Because of deluded conceptual discrimination, we undergo every burning affliction: within bodhi we perceive impurity, and within liberation we give rise to bondage. Only now have we awakened, giving rise to profound shame and profound fear. We recite and uphold the Mahayana, practice in accordance with its teachings, and take refuge in Samantabhadra Bodhisattva and all the World-Honored Ones.

We light incense, scatter flowers, confess the offenses of the mind, and openly reveal them in repentance, not daring to conceal them. Through these causes and conditions, may I and all sentient beings throughout the Dharma realm wash away through repentance and become ultimately purified of every grave offense committed through the faculty of mind, as well as all evil karma that the six faculties have produced in the past, are producing in the present, or will produce in the future. (Having repented, bow to the Three Jewels once or three times.)

(To be used during all six periods. If those who uphold this practice find the wording too lengthy, they may select its essential meaning and shorten the wording themselves.)

IV.7.7. Method of Exhortation and Request:

(Single-mindedly kneel with both knees raised, keep the body upright and the deportment dignified, light incense, scatter flowers, and single-mindedly contemplate requesting the Buddhas and bodhisattvas to teach the Dharma and deliver sentient beings. Contemplate this in the mind and speak it with the mouth. The following three practices are performed in the same manner. These words should be spoken:)

I, the bhikshu ......................., with utmost sincerity exhort and request the immeasurable Buddhas throughout the Dharma realms of the ten directions: I pray that you long abide in the world and turn the Dharma wheel, enabling all sentient beings to return to their originally inherent purity; only thereafter may the Tathagatas return to the eternal abiding. (Having made the exhortation and request, bow to the Three Jewels once or three times.)

After speaking these words, prostrate with all five limbs touching the ground. If practitioners wish to express themselves further, they may contemplate whatever they wish and speak accordingly. The following three practices are performed in the same manner.

IV.7.8 The Method of Rejoicing in Merit:

I, the bhikshu........................., with utmost sincerity rejoice in the merits and virtues of all Buddhas and bodhisattvas, and in the wholesome deeds cultivated by ordinary beings amid stillness and activity, together with all conditioned and unconditioned karma. I, the bhikshu................................, rejoice in them all. (Having rejoiced in merit, bow to the Three Jewels. Make one bow or three bows.)

IV.7.9 The Method of Dedicating Merit:

I, the bhikshu..................., with utmost sincerity dedicate all the wholesome deeds cultivated through the three modes of karma as offerings to the Buddhas of the ten directions, numerous as the sands of the Ganges, throughout empty space and the Dharma realm, unto the end of the future. May this merit be dedicated to the attainment of Buddhahood. (Having dedicated the merit, bow to the Three Jewels. Make one bow or three bows.)

IV.7.10 The Method of Making Vows:

I, the bhikshu...................., with utmost sincerity make this vow: When my life comes to an end, may my consciousness remain undisturbed, and may I, with right mindfulness, be reborn directly in the Land of Peace and Bliss, behold Amitabha Buddha and the assembly of sages face to face, and cultivate the supreme, constant bliss of the ten bhumis. (Having made the vow, bow to the Three Jewels. Make one bow or three bows.)

The method of making vows is as follows: The practitioner kneels before the sacred image of Bodhisattva Samantabhadra and the images of the World-Honored Ones, and, conceiving them in the mind, voices all the aspirations within the heart. For example: May this body practice the Way without obstruction; may the four maras not arise; may I attain profound samadhi, enter all Dharma gates, propagate and disseminate the true Dharma, and liberate sentient beings.

When I relinquish this body and life, may right mindfulness be accomplished. Even throughout future lives, may I always be born into a family of right faith, encounter the Three Jewels, leave the household life to cultivate the Way, make offerings to the Three Jewels, uphold the Mahayana, and have all the paramitas present before me. Together with all sentient beings, may I attain complete and perfect enlightenment.

In this manner, one may freely voice all the aspirations within one's heart. Matters concerning one's own family, however, must not be stated here in specific detail.)

IV.8. The Method of Walking Meditation:

(After bowing to the Buddha, the practitioner should single-mindedly maintain proper posture and dignified deportment, circumambulate the Dharma seat, burn incense and scatter flowers, and walk slowly and lightly while contemplating the Three Jewels. Recite each of the following three times in order.)

Namo to the Buddhas of the ten directions

Namo to the Dharma of the ten directions

Namo to the Sangha of the ten directions

Namo Shakyamuni Buddha

Namo Prabhutaratna Buddha

Namo to the emanation Buddhas of Shakyamuni Buddha

Namo to the Sutra of the Lotus Flower of the Wondrous Dharma

Namo Bodhisattva Manjushri

Namo Bodhisattva Samantabhadra

(After thus reciting the names of the Buddhas and bodhisattva-mahasattvas, immediately recite the sutra. The method of sutra recitation will be explained clearly below. The practitioner should not only clearly understand that the nature of the sound of sutra recitation is like empty space, but should also know that body and mind are like clouds and shadows.

While raising and lowering each foot, the mind apprehends nothing; it does not abide in the characteristics of walking. One should also know that the reflected image of this body appears throughout the ten directions, completely filling the Dharma realm, universally manifesting everywhere and circumambulating all the Buddhas. Circumambulate in this manner from three to seven circuits, twenty-one circuits, forty-nine circuits, or one hundred circuits.

There is no fixed number; one should gauge one's own capacity. When the walking meditation is about to conclude, again invoke the Three Jewels as before, burn incense, and recite the sutra with right mindfulness. After completing the sutra recitation, return to the former place of bowing to the Buddha, take refuge in the Three Jewels with single-minded right mindfulness, and personally proclaim aloud:)

I take refuge in the Buddha. May sentient beings understand the Buddha Way and awaken the unsurpassed mind. (One bow.)

I take refuge in the Dharma. May sentient beings deeply study the sutra treasury and have wisdom vast as the ocean. (One bow.)

I take refuge in the Sangha. May sentient beings guide and embrace the great assembly, entirely free from obstruction. (One bow.)

IV.9. Further Explanation of the Method of Sutra Recitation:

Immediately before circumambulating the Buddha, after invoking the names of the Buddhas and bodhisattvas, the practitioner should single-mindedly recite the Lotus Sutra with right mindfulness. There are two classes of reciters.

The first recite it in full. The second do not recite it in full. Reciting it in full means that the practitioner has previously recited the entire Lotus Sutra and become thoroughly familiar with it before entering the place of practice.

Such a practitioner may begin by reciting the first or second chapter, or may recite an entire fascicle, and cease reciting when the walking meditation is about to end. As explained above, after invoking the names of the Buddhas and bodhisattvas and performing the three refuges, the practitioner returns to the former seat. If one does not yet wish to practice seated meditation, one should sit upright and continue reciting the sutra.

How much one recites depends upon oneself. Nevertheless, one must not omit all four periods of seated meditation and must sit for extended periods. If someone has never learned seated meditation and wishes only to recite the sutra and practice repentance, then during the periods of walking and sitting, that person should instead devote more time to sutra recitation.

When exceedingly weary, the person may recite less; after resting, the person should resume recitation. This likewise does not conflict with the method of practice. Thus it is said: Although one does not enter samadhi, merely through reciting the sutra one may behold supremely wondrous forms.

The second is recitation that is not complete. This means that the practitioner has never previously recited the Lotus Sutra but now, in order to practice this samadhi, learns the Chapter on Peaceful Practices until thoroughly proficient in it. While circumambulating the Buddha, one recites only this chapter, repeating it once, twice, or three times, according to one's wishes.

If one wishes to recite other chapters of the Lotus Sutra as well, that is also permissible; only other scriptures must not be recited. As for the general method of sutra recitation, one should articulate the passages clearly and pronounce each sound distinctly, neither drawing them out nor rushing them. The mind should follow the words of the sutra, as though carefully examining the text without deviation, and no errors should be allowed.

Next, calm the mind and clearly understand the nature of sound to be like an echo in a valley or like empty space. Although sound itself cannot be apprehended, the mind is able to contemplate the meanings of the sentences, with every word clearly understood. One should cause this Dharma sound to circulate throughout the Dharma realm as an offering to the Three Jewels and bestow it universally upon sentient beings, enabling them to enter the Mahayana, the realm of the one true reality.

IV.10. The Method of Seated Meditation and Correct Contemplation of the True Aspect:

After completing walking meditation and sutra recitation, the practitioner immediately goes to the seat, mounts the rope bed, arranges the robes, sits upright, closes the eyes and mouth, regulates the breath, and relaxes body and mind. Each of these matters should be carried out as explained in the preceding preparatory section. The practitioner then gathers the thoughts in correct contemplation to eradicate karmic offenses. What is called correct contemplation?

According to the Dharma of bodhisattvas, one neither severs the fetters nor abides in the ocean of fetters, but contemplates all dharmas as empty and tranquil in their true aspect. This is called correct contemplation. What is meant by contemplating all dharmas as empty and tranquil?

It means that the practitioner examines with great care how, in the present thought-moment, the deluded mind arises in dependence upon the object it apprehends. Does such a mind exist because of mind? Or does mind exist because of what is not mind?

Does mind exist because of both mind and what is not mind? Or does mind exist because of neither mind nor what is not mind? Is it within the three realms?

Is it at either extreme, within or without, or in the interval between them? Does it leave any trace? In what place does it abide?

When mind is sought amid all such causes and conditions, it can never be found. Mind is like a dream or illusion and possesses no reality; it is quiescent like empty space, without name or characteristic, and cannot be known.

At that time, the practitioner does not even perceive mind as samsara; how, then, could one perceive mind as nirvana? Since no object of contemplation can be apprehended, neither is there any apprehending subject that contemplates. There is no grasping and no rejecting, no reliance and no attachment.

All conceptual thoughts cease to arise, and the mind remains constantly quiescent. Yet one does not abide in quiescence. The path of language is cut off, and it cannot be expressed.

Although the characteristic of mind as not-mind cannot be attained, one nevertheless clearly comprehends and penetrates all dharmas of mind and not-mind, all of which are like illusions and transformations. This is called contemplating mind as no-mind, dharmas as not abiding in dharmas, all dharmas as liberated, and the truth of cessation as quiescent.

The practice of this repentance Dharma is called great repentance, adorned repentance, repentance in which offenses have no characteristics, and repentance that breaks through consciousness. When practicing this repentance Dharma, the mind is like flowing water, abiding in no dharma. Why is this? Because all dharmas, offenses, and merits arising from deluded and inverted thoughts originate in the mind; apart from the mind, there are no offenses, merits, or any dharmas. If one contemplates the mind as being no-mind, then offenses and merits have no master. Knowing that the nature of offenses and merits is originally like empty space, one sees that all dharmas are likewise like empty space.

When one contemplates in this way, one can destroy all the inversions of birth and death, the three poisons, deluded thoughts, and extremely grave evil karma; yet there is no object of destruction. Body and mind become pure, and in every thought one clearly illuminates all dharmas, neither experiencing nor clinging to the subtle skandhas and dhatus. Through these causes and conditions, one attains accord with samadhi. Through the power of samadhi, one immediately beholds Samantabhadra and the Buddhas of the ten directions, who stroke the crown of one's head and expound the Dharma. All Dharma gates appear within a single thought—neither one nor different and entirely unobstructed—just as a wish-fulfilling jewel contains every kind of precious treasure.

The nature of this treasure is neither within nor without. The practitioner skillfully contemplates the nature of mind as being like empty space. Within the ultimately pure mind, one beholds all Dharma gates and penetrates them without obstruction. It is likewise in this way. This is called the practitioner's repentance through contemplating the true characteristic of mind. Without severing the five desires through the six faculties, one attains purification of the faculties and perceives matters obstructed externally, as extensively explained in the Lotus Sutra and the Sutra on the Contemplation of Samantabhadra.

Furthermore, when the practitioner first enters the place of practice, during the first period, the practitioner should fully cultivate these ten dharmas. Likewise, during all six periods, this same method should be employed. Apart from the invocation of the Three Jewels, the nine dharmas should be cultivated throughout the twenty-one days. During every period of practice, this contemplation should be cultivated. In each of the six periods, neither the practical nor the contemplative aspect may be omitted. This is called single-minded diligence throughout the twenty-one days.

Furthermore, while practicing repentance during the twenty-one days—whether walking, sitting, standing, entering or leaving, urinating or defecating, sweeping, bathing, attending to cleanliness, moving about, working, performing any action, looking around, lowering or raising the head—the practitioner should at all times remain mindful of the Three Jewels and contemplate the nature of mind as open and empty. Not for even the briefest kshana should one think of worldly affairs or the five desires, give rise to improper thoughts, converse or engage in discussions with outsiders, indulge in sleep, laugh and jest, look upon forms or listen to sounds, become intoxicated by the objects of the senses, or arouse miscellaneous thoughts and afflictions that are unwholesome, indeterminate,

or contrary to the four practices taught in the Chapter on Peaceful Practices.

If one can maintain the continuity of every thought in this manner, never departing from the true characteristic, sparing neither body nor life, and practicing repentance for the sake of all sentient beings, this is called truly cultivating with single-minded diligence throughout the twenty-one days. (The forms and methods of this practice are largely drawn from the Sutra on the Contemplation of Samantabhadra and the four Peaceful Practices.

If practitioners wish to cultivate samadhi diligently and ensure that their practice is free from error, they should carefully study those two scriptural chapters.)

V. Brief Explanation of the Signs of Cultivation and Attainment:

If practitioners are able to practice in this way, cultivating single-mindedly and diligently throughout the twenty-one days, then during their cultivation of samadhi within those twenty-one days, or after the twenty-one days have been completed, there are three distinct signs of attainment. I shall now explain them briefly so that everyone may clearly understand: first, the signs of attainment for practitioners of inferior faculties; second, the signs of attainment for practitioners of middling faculties; and third, the signs of attainment for practitioners of superior faculties.

V.1. Signs of Attainment for Practitioners of Inferior Faculties

During the twenty-one days, or upon their completion, they attain purification of the faculty of morality. How may this be recognized? Within this category there are also three grades.

V.1.1. First, the signs of purification of the faculty of morality for practitioners of the lower grade: They experience various auspicious and extraordinary dreams, or feel that their faculties have become luminous and pure, that the four great elements are light and agile, that their countenance is fresh and pure, that their body is vigorous, that their majestic virtue is lofty, and that their aspiration for the Way has arisen powerfully. These are called the signs by which one recognizes that the faculty of morality is gradually becoming purified in practitioners of the lower grade.

V.1.2. Second, the signs of purification of the faculty of morality for practitioners of the middle grade: During the twenty-one days, or upon their completion, while walking in meditation or sitting in meditation, they suddenly behold various miraculous portents, such as radiant pure forms and extraordinary fragrances; or they hear wholesome words of praise and perceive phenomena like those described in the bodhisattva precepts of the Brahma Net Sutra. Having perceived one of these auspicious and extraordinary signs, their body and mind become joyful, they experience the bliss of Dharma joy, and no evil signs appear. These are the signs by which one recognizes the purification of the faculty of morality in practitioners of the middle grade.

V.1.3. Signs of purification of the faculty of morality for practitioners of the upper grade: During the twenty-one days, or upon their completion, while walking in meditation or sitting in meditation, although they have not attained the various Dharma gates, their body and mind become peaceful, blissful, tranquil, and still. Within that tranquil state of mind, they personally behold the pure characteristics of their own moral conduct and body; that is, they see themselves clothed in clean Dharma robes, with deportment orderly and dignified and bodily appearance upright and solemn.

Amid these various pure manifestations, they personally behold the signs of their own wholesome karma, seeing them distinctly and clearly. The three thousand aspects of proper conduct successively appear; their mind of faith opens, their mind attains Dharma joy, and they become peaceful, joyful, and free from fear. Within the concentrated mind, they behold each of these signs of wholesome karma.

These are called the signs of purification of the faculty of morality for practitioners of the upper grade.

From the characteristics of these three kinds of signs, one may ascertain that the faculty of morality is gradually attaining purification. Such signs are numerous and cannot all be enumerated. If those whose grave offenses are difficult to eradicate nevertheless exert themselves and endure hardship in unceasing repentance, they may sometimes behold signs of their offenses, such as seeing themselves without a head or hands, or even falling into deep pits, filthy water, raging fire, foul places, and various other evil states. After seeing such things, fear arises in their minds. If they then repent with utmost earnestness and continue repenting without cease, they too will later attain purification of morality.

V.2. How May One Recognize the Signs of Purification Attained by Practitioners of Middling Faculties?

Regarding attainment of purification of the faculty of concentration, there are also three grades.

V.2.1. Practitioners of the Lower Grade:

While sitting in meditation, they may suddenly perceive body and mind settling into stillness and various meditative absorptions arising, such as concentration dwelling in the desire realm and the concentration of the not-yet-arrived ground. Body and mind become open, empty, quiescent, and still; the various bodily sensations arise in succession; initial and sustained application of thought become distinct; and joy, bliss, one-pointedness, silent tranquility, and stillness manifest.

Or, by taking sentient beings as the object of contemplation, they realize loving-kindness, compassion, sympathetic joy, and equanimity. Or again, by taking the Buddha's excellent marks as the object, the wholesome mind unfolds and they enter various samadhis and other states of concentration. These are called the signs of purification of the faculty of concentration for practitioners of the lower grade.

V.2.2. Signs by Which One Recognizes Purification of the Faculty of Concentration for Practitioners of the Middle Grade:

There are practitioners who, while sitting in meditation, have body and mind peacefully settled and clearly know the breath as it enters and leaves, whether long or short, subtle or refined. The pores throughout the entire body are open and unobstructed as the breath enters and leaves. Consequently, they clearly perceive the thirty-six constituents within the body, give rise to various kinds of joy and bliss, and enter various meditative concentrations.

Or they see the many impure white bones within and outside the body lying scattered in disorder. Or they see the white bones clearly, luminous and pure, and become disenchanted with and detached from the world. Consequently, they enter meditative concentrations, their body and mind filled with ease and bliss, serenely abiding in right absorption.

Or, taking various dharmas as objects, they give rise to loving-kindness, compassion, sympathetic joy, and equanimity. Or, taking as objects the various virtues and subtle wisdom of the Buddhas, they give rise to samadhi and various meditative concentrations. When such states unfold, this is called the mark of purity of the faculty of concentration at the intermediate level.

V.2.3. The Mark of Purity of the Faculty of Concentration at the Superior Level:

While sitting in meditation, the practitioner’s body and mind are peaceful and still. When the mind takes as its objects the worldly skandhas, ayatanas, and dhatus, the practitioner immediately realizes their impermanence, suffering, and emptiness. The sensations of the body and the dharmas of the mind are all unreal.

The twelve links of dependent origination are false and without a sovereign self. All dharmas are neither born nor extinguished and are like empty space. Body and mind are serenely still and correspond with emptiness, signlessness, and wishlessness, thereby giving rise to various profound meditative concentrations, subtle bliss, quiescence, and the unconditioned.

The practitioner becomes disenchanted with and detached from the world, compassionately mindful of all sentient beings, and is no longer subject to coverings or evil dharmas. This is called the mark of purity of the faculty of concentration at the superior level. The foregoing is a brief explanation of the mark of purity of the faculty of concentration attained by a practitioner of intermediate capacity.

V.3. How Is the Mark of Attainment by a Practitioner of Superior Capacity Known?

It is known through the purity of the faculty of wisdom. This section likewise has three levels.

V.3.1. The Mark of Purity of the Faculty of Wisdom at the Inferior Level:

Within the twenty-one-day period, upon completing the twenty-one days, or while walking in meditation, sitting in meditation, or entering meditative concentrations, the practitioner suddenly realizes that body and mind are like clouds, shadows, dreams, and illusions, and are not real. Consequently, realization arises within the mind, wisdom becomes clear, and the practitioner comprehends and penetrates all dharmas, skillfully expounds expedient means without obstruction, masters the twelve divisions of the scriptures, explains them according to their meaning, excels in examination, questioning, and answering, and teaches the Dharma inexhaustibly. This is called the mark of purity of the faculty of wisdom at the inferior level.

V.3.2. The Mark of Purity of the Faculty of Wisdom at the Intermediate Level:

While reciting, walking in meditation, or sitting in meditation, the practitioner’s body and mind become serenely still like empty space, and the practitioner enters quiescent concentrations. Within right wisdom, the practitioner sees the bodhisattva Samantabhadra riding a white elephant with six tusks, surrounded by an immeasurable assembly of bodhisattvas, appearing before the practitioner in a physical form that all sentient beings delight to behold.

Upon seeing the bodhisattva Samantabhadra, the practitioner immediately attains samadhi and dharanis. These are called the Revolving Dharani, the hundreds of thousands of myriads of kotis of Revolving Dharanis, and the Dharani of Expedient Dharma Sounds. Dharani means great wisdom.

Because the practitioner attains great wisdom, whatever the Buddhas teach is firmly remembered upon being heard and is never forgotten; it is comprehended without obstruction. Within a single statement, the practitioner comprehends all meanings and speaks inexhaustibly, like the wind moving through empty space. Attaining various gateways of wisdom such as these is called the mark of purity of the faculty of wisdom at the intermediate level.

V.3.3. The Mark of Purity of the Faculty of Wisdom at the Superior Level:

While reciting, walking in meditation, or sitting in meditation, the practitioner’s body and mind suddenly become pure. The practitioner enters profound meditative concentration, awakened wisdom becomes lucid, and the mind remains unmoving. Within meditative concentration, the practitioner sees the bodhisattva Samantabhadra, Buddha Shakyamuni, Buddha Prabhutaratna, the emanation Buddhas of the Blessed One, and the Buddhas of the ten directions; attains unobstructed dharani; realizes purification of the six faculties; universally manifests physical forms; opens the Buddha’s knowledge and vision; and enters the bodhisattva stage.

For the extensive explanation, consult the Sutra on the Contemplation of Samantabhadra. This is called the mark of purity of the faculty of wisdom at the superior level.

The foregoing is a brief explanation of the distinct and differing marks of attainment associated with the practitioner’s three faculties. With regard to these three proper marks, if one encounters similar states caused by demonic interference, one should skillfully discern whether they are genuine attainments of these dharmas and must not immediately give rise to an indiscriminately equanimous mind toward them, in which no distinction is made between friend and foe among all sentient beings.

Therefore, a practitioner who wishes to obtain these great benefits and virtues should, throughout the twenty-one days, single-mindedly and diligently cultivate according to the methods described above. If no attainment is realized within twenty-one days, the practitioner should continue applying effort and must not become indolent or abandon the practice. If the karmic offenses that obstruct the path have already been diminished and extinguished, but the profound samadhis and Dharma gateways have not yet appeared, and the practitioner wishes to continue practicing samadhi regularly, it is not essential to follow the ten dharmas above.

One need only skillfully grasp the meaning explained in the Chapter on Peaceful Practices and cultivate single-mindedly. One will then naturally attain purification of the six faculties, see the Buddhas of the ten directions, universally manifest physical forms, open the Buddha’s knowledge and vision, and enter the bodhisattva stage. One should understand that a single period consists of twenty-one days and should be carried out as explained above.

The practice is performed during the six periods of the day and night in order to instruct beginning bodhisattvas who are not yet able to enter profound samadhi. They first use ritual practices to discipline their own minds and destroy grave offenses that obstruct the path. Consequently, their bodies and minds become pure, and they experience the flavor of Dharma joy.

If, however, one wishes to be single-minded, constantly abide in quiescence, and enter profound samadhi, one must set aside the preceding practices and directly follow the Peaceful Practices: always delighting in sitting meditation, contemplating the spacious emptiness of all dharmas and their true aspect as suchness, not giving rise to faults within or without, showing great compassion and pity for all sentient beings, and remaining continuously mindful.

This itself is the cultivation of samadhi. If one follows the practices previously set forth, one may be hindered by the complexity of the ritual procedures. Therefore, a practitioner who has grasped this meaning should use the power of wisdom to exercise discretion and need not perform every instruction for a single period in its entirety.

As for beginners who have not yet developed skillful mastery, they must rely upon this text and cultivate samadhi according to the methods described above.