慈悲道場懺法

CHAPTER NINE

RESOLVING ENMITY AND UNTANGLING KARMIC BONDS

Today, we—the assembly who share common karma in this Dharma assembly—clearly understand that all sentient beings harbor enmity toward one another.

How do we know this?

If there were no enmity, there would be no evil destinies. Yet the evil destinies have not ceased, and the three lower realms continue to endure; therefore, we know that enmity never comes to an end.

The sutra teaches:

“All sentient beings possess mind. Because they possess mind, they can all become Buddhas.”

Yet sentient beings’ thoughts are inverted. They cling greedily to the world, know no way out, and continually cultivate the roots of suffering and nourish the source of enmity. For this reason, they revolve through the three realms and pass back and forth among the six destinies, relinquishing one body only to assume another, without ever reaching an end.

Why is this so?

It is because, from beginningless time until today, all sentient beings have remained perpetually deluded, obscured by ignorance and submerged in the waters of craving. Thus they give rise to the three poisonous roots and the four inversions. From those three poisonous roots arise the ten afflictions ([1]). Based upon the view of a self, the five views arise ([2]). Based upon the five views, the sixty-two views arise ([3]). Through body, speech, and mind, the ten evil actions arise: bodily killing, stealing, and sexual misconduct; verbal falsehood, frivolous speech, divisive speech, and harsh speech; and mental greed, anger, and delusion.

One personally commits the ten evil actions, teaches others to commit the ten evil actions, and praises those who commit the ten evil actions. In this way, through body, speech, and mind, forty evil acts arise.

Furthermore, through the six faculties’ greedy attachment to the six sense objects, the gates of evil are opened even wider, allowing the eighty-four thousand defilements to enter. In the space of a single thought, the sixty-two views and attachments arise. In the space of a single thought, all forty evil acts are committed. In the space of a single thought, the gates are opened to the eighty-four thousand defilements. How many evil deeds, then, arise in the course of a single day? How many evil deeds arise in the course of a month? How many evil deeds arise in the course of a year? How many evil deeds arise throughout an entire lifetime and across successive kalpas?

Such evil deeds are immeasurable and boundless, and the enmities that follow one another never come to an end.

Yet sentient beings are born together with delusion. Ignorance obscures their wisdom, and afflictions conceal their intrinsic nature, so sentient beings remain unaware of this themselves.

With inverted thoughts, they do not believe the words of the sutras or the words of the Buddha. They do not know how to resolve enmity and do not esteem liberation.

Sentient beings cast themselves into the evil destinies, just as moths cast themselves into the flame of a bright lamp. Deluded for many kalpas, they undergo immeasurable suffering.

Even if their karmic retribution is exhausted and they are able to become human again, such evil persons ultimately fail to reform. Therefore, the sages are moved to compassion. All this likewise arises solely because sentient beings harbor enmity toward one another.

We have now brought forth the resolve for bodhi and cultivate the bodhisattva path. We see that bodhisattva-mahasattvas take the rescue of beings from suffering as their provisions for the path and regard the resolution of enmity and karmic bonds as an essential practice. Bodhisattvas do not forsake sentient beings; rather, they make rescuing beings from suffering and enduring suffering in their stead their very foundation.

Today, we too must do likewise. We must arouse a courageous and vigorous mind, arouse a mind of loving-kindness and compassion, and make our minds the same as the mind of the Buddha. Relying upon the Buddha’s power, we raise the banners of the Dharma assembly, beat the drum of amrita, take up the bow of wisdom, and grasp the steadfast arrows. We vow, on behalf of all beings born in the four modes of birth and dwelling in the six destinies, all enemies and adversaries of the three periods, our parents, teachers, elders, and relatives of the six degrees of kinship, to release and resolve all enmity.

May all enmities already formed be relinquished, and may those not yet formed never be formed at all.

We pray that all Buddhas and bodhisattvas, through the power of loving-kindness and compassion, the power of their original vows, and the power of their spiritual penetrations, will together bestow their protection, subdue and gather us in, and cause our immeasurable enmities of the three periods—from this day forth until the day we attain Buddhahood—to be completely resolved, never again to form anew, and all suffering and affliction to be utterly eradicated.

Together, with utmost sincerity and single-minded earnestness, we bow our heads in reverence to the Three Jewels. On behalf of all sentient beings among the four modes of birth and the six destinies, all enemies and adversaries of the three periods, our parents, teachers, elders, and all our relatives and family members, we take refuge in the Great Compassionate Father of the World:

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo Good Intention Buddha

Namo Stainless Buddha

Namo Moon-Countenance Buddha

Namo Great Renown Buddha

Namo Pearl-Crest Buddha

Namo Majestic and Mighty Buddha

Namo Lion’s Gait Buddha

Namo Virtuous Longevity Buddha

Namo Joyful Delight Buddha

Namo Treasury of Wisdom Buddha

Namo Peaceful Abiding Buddha

Namo Possessing Intention Buddha

Namo Angada Buddha

Namo Immeasurable Intention Buddha

Namo Wondrous Form Buddha

Namo Abundant Wisdom Buddha

Namo Radiant Light Buddha

Namo Firm Precepts Buddha

Namo Auspicious Buddha

Namo Jeweled Countenance Buddha

Namo Lotus Flower Buddha

Namo Narayana Buddha

Namo Peace and Bliss Buddha

Namo Accumulation of Wisdom Buddha

Namo Venerable Virtue Buddha

Namo Bodhisattva Firm and Courageous in Diligence

Namo Vajra Wisdom Bodhisattva

Namo Boundless Body Bodhisattva

Namo Avalokiteshvara Bodhisattva.

In the same manner, we further take refuge in all the Three Jewels throughout the ten directions to the utmost reaches of empty space.

As for all such enemies and adversaries now within the six destinies, those who have already undergone the repayment of enmity—may they, through the power of the Buddha, the power of the Dharma, and the power of the sages and saints, all attain liberation. As for any sentient beings within the six destinies who are presently undergoing the repayment of enmity or have not yet undergone it—may they, through the power of the Buddha, the power of the Dharma, and the power of the sages and saints, never again return to any evil destiny, never again harbor malicious thoughts toward one another, and never again poison, harm, or afflict one another.

May they relinquish everything and no longer discriminate between enemies and loved ones. May all offenses be eradicated. May all enmities be resolved.

May all unite with one mind, harmoniously blending like water and milk, and may all attain the joy of dwelling on the First Ground ([4]). May their lifespans be boundless and their bodies and minds forever peaceful and joyful. According to their wishes, may they be born in celestial palaces or reborn in a Pure Land.

When they think of food, may food appear; when they think of clothing, may clothing appear. May they never again hear the sounds of enmity, conflict, and strife.

May their bodies not be assailed by change and destruction, and may their minds not be deluded, defiled, or attached by external sense objects. May wholesome qualities vie with one another to assemble, and evil qualities vie with one another to disappear. May they bring forth the Mahayana resolve and cultivate the bodhisattva path. May they fully perfect the Four Immeasurables and the Six Paramitas, cast off the retribution of birth and death, ascend the bodhimanda together, and attain perfect enlightenment.

Today, we—the assembly who share common karma in this Dharma assembly—do we know what is the source of enmity and suffering?

It is precisely because the eyes crave forms, the ears crave sounds, the nose craves fragrances, the tongue craves flavors, and the body craves subtle tactile sensations that sentient beings are constantly bound by the five external sense objects. For many kalpas, throughout the long and dark night, they fail to attain awakening and liberation.

Furthermore, our relatives of the six degrees of kinship and all our family members are themselves the source of our enmities throughout the three periods.

All enmities arise from causes. If there were no body, there would be no enmity. Thus, separation from the body is separation from enmity.

Why is this so?

If each person dwelt in a separate place, far apart in foreign lands, then thoughts of resentment could never arise. Thoughts of resentment can arise only because people are close to one another.

Because of the three poisonous roots—greed, anger, and delusion—they vex and afflict one another. Because they vex and afflict one another, thoughts of resentment frequently arise.

For this reason, relatives and loved ones often reproach one another. Parents may reproach their children, children may reproach their parents, and brothers and sisters may all reproach and resent one another.

At the slightest displeasure, thoughts of anger immediately arise.

If one is wealthy, honored, and prosperous, relatives see this and vie with one another to come asking for favors; when one becomes poor and destitute, no one pays any attention.

Moreover, the more they ask, the more they consider it insufficient; the more they receive, the more they deem it inadequate. Though they ask a hundred times and receive a hundred times, they still feel no gratitude; if the slightest thing fails to please them, they become angry and resentful. From that point, they begin to harbor evil thoughts, deliberately seeking ways to form enmities and perpetuate calamities, life after life without end.

From this, we may understand that our enemies throughout the three lives are truly no strangers; they are all our own relatives, loved ones, and kin.

Therefore, we should know that our relatives and kin are a gathering of karmic adversaries. We cannot fail to repent with the utmost earnestness and wholeheartedly bow in devotion before the Three Jewels. For the sake of all our parents through many lives and relatives through many kalpas within the six realms, from the time consciousness first arose until the present day, with whom enmities have been formed—whether they are enemies or not, whether the enmity is slight or grave, whether they are now in the realm of hell beings, hungry ghosts, animals, asuras, or humans;

whether they dwell in the heavenly realms, among the various kinds of immortals, or within the circle of our own relatives and kin—and for all such adversaries and their relatives throughout the three lives, today we, disciples named . . ., bring forth a mind of loving-kindness and compassion, a mind that makes no distinction between enemy and loved one, a mind like the Buddha’s mind and vows like the Buddha’s vows.

On behalf of all these sentient beings, we take refuge in the Great Compassionate Father of the World:

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to Brahma Virtue Buddha

Homage to Jewel Accumulation Buddha

Homage to Heavenly Flower Buddha

Homage to Excellent Reflection Buddha

Homage to Dharma Sovereignty Buddha

Homage to Renowned Intention Buddha

Homage to Assembly of Joyful Eloquence Buddha

Homage to Vajra-Like Form Buddha

Homage to Seeker of Benefit Buddha

Homage to Playful Spiritual Powers Buddha

Homage to Freedom from Enmity Buddha

Homage to Many Heavens Buddha

Homage to Meru-Like Form Buddha

Homage to Illumination of the Multitudes Buddha

Homage to Jewel Treasury Buddha

Homage to Supremely Exalted Conduct Buddha

Homage to Tissa Buddha

Homage to Universal Awakening Buddha

Homage to Praised Virtue Buddha

Homage to Sun-Moon Radiance Buddha

Homage to Sunlight Buddha

Homage to Constellations Buddha

Homage to Lion-Like Form Buddha

Homage to King Vairambha Buddha

Homage to Treasury of Merit Buddha

Homage to Sound-Dispelling Canopy Bodhisattva

Homage to Tranquil Faculties Bodhisattva

Homage to Boundless Body Bodhisattva

Homage to Avalokiteshvara Bodhisattva

We likewise take refuge in all the Three Jewels throughout the ten directions, extending to the utmost bounds of empty space. Through the power of the Buddhas, the power of the Dharma, the power of the great bodhisattvas, and the power of all sages and saints, may all our parents and relatives within the six realms, together with any persons who bear them enmity and all the relatives of those persons, assemble at this Dharma sanctuary at the same time, repent together of offenses from former lives, and dissolve all enmities they have formed.

If any are physically confined or obstructed and therefore unable to come, through the spiritual power of the Three Jewels, may their consciousness be gathered and brought to this Dharma sanctuary. With compassionate hearts, may they accept the repentance we offer today, so that all enmities may be completely dissolved.

Everyone in the Dharma sanctuary should contemplate and say these words:

We, disciples named . . ., from beginningless time, from the time consciousness first arose until the present day, have given rise to the ten unwholesome actions through the roots of the three poisons ([5]) in relation to our parents through many lives, relatives through many kalpas, paternal and maternal uncles and aunts, and all kin on both our father’s and mother’s sides. Whether through ignorance, disbelief, or failure to cultivate the path, our wisdom was obscured by ignorance, and thus bonds of enmity arose. We have formed enmities with parents and relatives, and even with beings throughout the six realms.

Such offenses are measureless and boundless. Today we repent of them and pray that they may be eradicated.

Moreover, from beginningless time until the present day, whether through anger and resentment, craving and attachment, or delusion, we have committed many offenses arising from the roots of the three poisons. Such evil offenses are measureless and boundless. With shame and remorse, we repent and pray that they may all be relinquished.

Moreover, from beginningless time until the present day, whether over fields and gardens, houses and dwellings, or money and possessions, we have created karma of enmity and entertained every kind of murderous thought toward our relatives and parents. Such offenses of killing are beyond enumeration and have produced enmities without end. Today, with shame and remorse, we openly confess and repent.

May our parents, our relatives in the six degrees of kinship, and all our kindred compassionately permit us to repent, relinquish all our offenses, and no longer harbor resentment or hatred. We have also committed stealing, sexual misconduct, false speech, the ten unwholesome actions, and the five heinous offenses. Through deluded and inverted thoughts, grasping at conditioned objects, we have created every kind of offense.

Such offenses are measureless and boundless. Some were committed against our parents; some against our brothers and sisters; some against our paternal and maternal aunts and uncles. From the time consciousness first arose until the present day, we have formed enmities with relatives in all six degrees of kinship.

Such offenses are measureless and boundless. The causes of wrongdoing and their fruits of suffering must bring retribution and punishment. The length of kalpas over which these consequences must be endured and the number and extent of the bonds of enmity can be fully seen and known only by all Buddhas and great bodhisattvas throughout the ten directions.

As the Buddhas and bodhisattvas have seen and known—the measure of our offenses, the extent of our enmities, and the length of time until we must undergo such retribution in future lives—today we feel profound shame and remorse. Choked with grief and anguish, we reproach ourselves and repent, vowing to reform the past and cultivate the future, never daring to commit such deeds again.

May our parents, relatives, kin, and all those close to us bring forth gentle minds, harmonious minds, minds that delight in goodness, joyful minds, protective minds, and minds like the Buddha’s mind, and permit us, disciples named . . ., to repent. May they forgive all our offenses and no longer entertain thoughts of friend or foe.

We further pray that if our parents, relatives, and all our kin have enemies anywhere within the six realms, all sentient beings throughout the six realms may likewise relinquish their enmities together.

May all enmities throughout the three lives be entirely extinguished at once. From this day until the attainment of the Way, may all forever depart from the three lower realms and leave behind the four evil destinies. May all live in harmony like water blending with milk, and may all be free from obstruction, as open and boundless as empty space.

May all forever become relatives in the Buddha-Dharma and members of the family of compassion. May everyone cultivate immeasurable wisdom, accomplish all merits and virtues, advance with courageous diligence without pause or rest, and cultivate the bodhisattva path without ever growing weary. May their minds be the same as the Buddha’s mind and their vows the same as the Buddha’s vows.

May they attain the Dharma of the Buddhas’ Three Mysteries ([6]), perfect the fivefold Dharma body, realize ultimate unsurpassed bodhi, and become perfectly awakened ones.

Today, after the assembly sharing common karma in this Dharma sanctuary has dissolved the bonds of enmity with parents, we should next dissolve the bonds of enmity with our teachers and elders.

For all below the rank of the Great Sage, the essence of mind has not yet attained complete, perfect quiescence or the patient acceptance of the non-arising of dharmas ([7]); they remain subject to the arising and passing away of the three characteristics.

Even when one has reached the stage of Equal Awakening, the Buddha may still employ severe words as an expedient means so that malicious beings may thereby awaken to the Way. Even those of luminous virtue who teach and transform multitudes must rely upon such stern words; how much more so ordinary beings, who are far removed from the state of purity—how could they avoid incurring resentment?

At present, good and evil remain intermingled and have not yet been clearly distinguished. How, then, could we avoid the errors of the three kinds of karma? Therefore, upon hearing these words, we should feel shame and remorse.

In regard to the kindness and virtue of our teachers and elders, we should reproach ourselves and feel ashamed; we should not become suspicious and give rise to evil thoughts.

In the sutras, the Buddha taught: “Although one has left the household life, if one has not yet attained liberation, one should not arrogantly presume that one is free from evil. Nor should those living the household life presume that they are entirely devoid of goodness.”

Moreover, we should say no more about this matter. Let us listen to the Buddha’s teaching in the sutra:

The Buddha told the assembly: “You should be mindful of the kindness of your teachers and elders. Although your parents gave birth to this body, nurtured you, and instructed you, they cannot enable this body to escape the three evil destinies. The loving-kindness of teachers and elders is exceedingly great: they exhort and guide beginners, enable them to leave the household life, and then transmit to them the complete precepts—the bhikshu precepts.

Thus, beginners already bear within themselves the embryo of arhatship; they will attain the fruit of arhatship, leave far behind the suffering of birth and death, and gain the peace and bliss of nirvana. Who can repay such world-transcending kindness and virtue of teachers and elders? Even if one practices the Way throughout one’s entire life, that is merely benefiting oneself and does not yet constitute repayment of one’s teacher’s kindness.”

The Buddha taught: “Among all good spiritual friends under heaven, none equals one’s teachers and elders.”

Today, we, the assembly sharing common karma in this Dharma assembly, have heard the Buddha teach that the kindness and virtue of teachers and elders are so weighty, yet we have never once aroused the resolve to reflect upon them. On the contrary, when our teachers and elders instructed us, at times we neither believed nor accepted their instruction; we even spoke harshly, gave rise to slander, behaved perversely, and stirred up disputes over right and wrong, thereby causing the True Dharma to decline.

How can those who commit such offenses escape the three evil destinies? No one can undergo those painful retributions in our place! When death arrives, happiness departs and suffering comes; the spirit is wretched and distressed, the mind becomes confused and obscure, consciousness is no longer lucid, and the five faculties fall into disorder. One wishes to walk, but the feet cannot take a step; one wishes to sit, but the body cannot remain steady. Even if one wishes to hear the Dharma taught, the ears cannot hear; if one wishes to behold beautiful sights, the eyes cannot see. At that very moment, even if one wishes to return to today’s practice of prostration and repentance, it will no longer be possible; only terrifying and ferocious scenes of hell will appear.

For this reason, the Buddha taught in the sutras: “Foolish people are self-righteous and do not believe in offenses and merit. They disparage their teachers and elders and harbor jealousy and envy. Such people are demon kings within the Buddha-Dharma and are of the lineage of hell. They themselves create enmity and will undergo boundless suffering as its fruit.”

For example, the bhikshu Huaguang skillfully taught the profound essentials of the Dharma. One of his disciples constantly harbored arrogance. He neither believed nor listened when his preceptor instructed him, but instead said: “My great preceptor has no wisdom and constantly praises things that are empty like space. I vow that in future lives I shall never see him again.”

From that day onward, this disciple declared the Dharma to be non-Dharma and non-Dharma to be the Dharma. Although he upheld the disciplinary precepts without violating them, because he misunderstood his teacher’s words, after his death he fell in a single instant into the Avici Hell, where for eight billion kalpas he continually endured immense suffering.

Today, we, the assembly sharing common karma in this Dharma assembly, have heard the sutra teach this. How could any of us not be afraid?

Merely because he uttered one malicious statement against his preceptor, that disciple fell into the Avici Hell for eight billion kalpas. How much more so for us, who from the time we entered the monastic life until today have produced immeasurable and boundless evil karma through our offenses against our preceptors! After relinquishing these bodies, we will certainly share the offense of that disciple and fall into hell; there can be no doubt.

Why is this so? It is because our preceptors and acharyas have always instructed us with sincere concern, yet we have never practiced in accordance with the Dharma. Toward our teachers and elders, we have often given rise to defiance. When they provided for us, we did not know contentment or sufficiency. At times teachers became angry with disciples, and at times disciples became angry with teachers. Throughout the three periods of time, instances of joy and anger have been immeasurable. Offenses such as these are beyond reckoning.

The Buddha taught in the sutras: “When a single thought of anger arises, the resulting enmities are immeasurable.”

Such enmities exist not only among the six classes of relatives; between teachers and disciples there are also exceedingly deep resentments.

Furthermore, while sharing rooms and dwelling together with senior, intermediate, and junior monastics, we did not deeply believe that leaving the household life is the Dharma of transcending birth and death. We did not know that patience is the practice of peace and bliss, that equality is the path of entry into bodhi, or that abandoning deluded thoughts is the world-transcending mind. Because teachers and disciples sharing rooms and dwelling together had not yet exhausted their fetters, afflictions, and karmic obstructions, they frequently opposed one another. Discriminating thoughts suddenly arose in confusion, and consequently they quarreled with one another. For this reason, life after life, they have failed to live in harmony.

Furthermore, among those who have left the household life, whether studying the same discipline or studying together under the same teacher, when we saw others advancing and excelling during those times, we immediately harbored malicious thoughts and became angry out of jealousy. We failed to recognize that their attainments resulted from the power of wisdom cultivated in previous lives and that they therefore possessed merit and virtue.

Lacking roots of goodness, our defiled minds habitually made distinctions of superior and inferior, delighted in contention, and seldom lived in harmony. Unable to yield to those of abundant virtue, we, being poor in merit, instead resented one another. Although we ourselves were at fault, we spoke only of others’ faults.

Because of the three poisons, we slandered one another, lacking sincerity and faithfulness and devoid of reverence. We never reflected upon our own wrongdoing. We even raised our voices and uttered coarse words, conduct prohibited by the Buddha, and we also refused to trust the instructions of our teachers and elders.

Senior, intermediate, and junior monastics alike all harbored resentment toward us. Because of this resentment, we again disputed with one another over right and wrong; consequently, many enmities exist throughout the three evil destinies.

Such disputes and enmities have all been created by us—teachers and disciples alike.

While studying and dwelling together, whenever a single thought of anger arose among senior, intermediate, and junior monastics, the resulting enmities were already immeasurable.

For this reason, the Buddha taught in the sutras: “If in this life people become angry with one another, feel jealousy toward one another, or harbor even the slightest envy toward one another, in future lives these evils will grow ever more intense and become great enmities. How much more incalculable, then, will be the karmic retribution when malicious intentions have been expressed throughout an entire lifetime!”

Today, we, the assembly sharing common karma in this Dharma assembly, do not ourselves realize how, throughout the six realms, we have created hostility and formed enmities with our teachers and elders and with senior, intermediate, and junior monastics. These enmities will have no end.

These enmities have no visible form, yet the period of suffering from them has no limit and cannot be measured in kalpas; it will be unbearable. Therefore, bodhisattva-mahasattvas relinquish all partiality toward enemies and loved ones and embrace all sentient beings with loving-kindness, compassion, and impartiality. Today, since we, the assembly, have together aroused the mind of bodhi and made the vows of bodhi, we should cultivate the bodhisattva practices of the four immeasurable minds, the six paramitas, the four great vows, and the four means of gathering beings.

These constitute the fundamental practices performed by all Buddhas and bodhisattvas. Just as all Buddhas and bodhisattvas have practiced them, so too shall we practice them today, regarding enemies and loved ones equally and allowing no one to obstruct another.

From now until the day we attain Buddhahood, we vow to rescue and protect all sentient beings and enable them all to attain liberation.

Together, with utmost sincerity, we bow our heads and prostrate before the Three Jewels. For the sake of all sentient beings, we make this vow: throughout the innumerable lives since consciousness first arose in us, whenever we entered the monastic life, if we formed enmities with any preceptors or acharyas; if we formed enmities with any venerable witnesses at the same ordination platform; if we formed enmities with any fellow students or senior, intermediate, or junior monastics; if we formed enmities with anyone connected or unconnected with the Buddha-Dharma;

extending even to enmities throughout the three periods of time, among the four modes of birth and the six realms, and throughout the ten directions—whether they were truly enemies or not, whether the offenses were slight or grave, and including the relatives and associates of all those enemies—if we, your disciples named . . ., have any enmity with any sentient being in the six realms, whether in the present or extending into future lives, for which we must undergo retribution, today we vow to repent and beseech that all such karma be completely eradicated.

If we see that all beings in the six realms harbor enmity toward one another, today we, your disciples named . . ., with minds of compassion and without distinguishing between enemy and kin, universally seek repentance on behalf of enemies from the three times. May all those beings relinquish enmity, no longer entertain malicious thoughts of harming one another, and no longer approach one another with venomous hearts. May all beings throughout the six realms likewise relinquish grievances and enmity, and may they all rejoice in one another.

From this day, once their enmity has been resolved, may they no longer be angry with one another but instead respect one another and think only of repaying one another’s kindness. With minds like the minds of all Buddhas and vows like the vows of all Buddhas, let everyone single-mindedly bow and take refuge in the Great Compassionate Father of the world:

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to Buddha Who Sees the Boundaries of Existence

Homage to Lightning Radiance Buddha

Homage to Golden Mountain Buddha

Homage to Lion Virtue Buddha

Homage to Victorious Mark Buddha

Homage to Radiant Praise Buddha

Homage to Steadfast Vigor Buddha

Homage to Perfect Praise Buddha

Homage to Fearless Lion Buddha

Homage to Celestial Response Buddha

Homage to Great Lamp Buddha

Homage to World-Illuminating Buddha

Homage to Wondrous Voice Buddha

Homage to Buddha Who Upholds Supreme Merit

Homage to Buddha Free from Darkness

Homage to Jeweled Parasol Buddha

Homage to Lion Armor Buddha

Homage to Buddha Who Extinguishes Transgressions

Homage to Buddha Who Holds the Amrita

Homage to Human Moon Buddha

Homage to Joyful Vision Buddha

Homage to Adornment Buddha

Homage to Pearl Radiance Buddha

Homage to Mountain Summit Buddha

Homage to Renowned Marks Buddha

Homage to Supreme Wisdom Bodhisattva

Homage to Bodhisattva Never Apart from the World

Homage to Boundless Body Bodhisattva

Homage to Avalokiteshvara Bodhisattva

We further take refuge in this same manner in all the Three Jewels throughout the ten directions to the utmost reaches of empty space. May we, through the power of the Buddhas, the power of the Dharma, and the power of all sages and holy ones, cause the innumerable enemies of the three times—whether enemies or not enemies—and all beings throughout empty space and the Dharma realm to give rise to the mind of repentance and untie the bonds of enmity.

May they relinquish all enmity, no longer distinguish between enemy and kin, and all become as harmoniously united as water and milk. May they all rejoice as though dwelling upon the first bhumi, and may they all be unobstructed like empty space. From now until the day they attain Buddhahood, may they always be kindred in the Buddhadharma and companions in compassion, like all bodhisattvas.

Furthermore, through the meritorious causes and conditions of today’s bowing and repentance for untying the bonds of enmity, we pray that the venerable preceptors, acharyas, honored witnesses of this assembly, fellow practitioners, and all the relatives and dependents of those seated in the upper, middle, and lower places, together with all beings among the four modes of birth and the six realms—each of whom has enemies from the three times and has not yet attained liberation—whether they now remain in the realm of devas, the realm of immortals, the realm of asuras, the hells, the realm of hungry ghosts, the realm of animals, the human realm, or among our families and relatives: may all such enemies throughout the ten directions and three times, whether enemies or not enemies,

together with the relatives and dependents of every one of them, from now until the day they attain Buddhahood, have all karmic offenses and obstructions extinguished and all enmity completely resolved.

May their accumulated afflictions always be purified; may they remain far from the four evil destinies and take birth freely according to their wishes; may they attain liberation in every thought and freedom in every state of mind; may they be fully adorned with the six paramitas; may the practices and vows of the ten bhumis be brought to perfect fulfillment; may they attain the ten powers ([8]) of a Buddha and unobstructed spiritual powers; and may they realize bodhi and attain perfect enlightenment.

Today, all members of this great assembly, sharing common karma in this great Dharma sanctuary, clearly understand that the enemies of the three times mentioned above have now had their enmity resolved and their bonds untied. From this point onward, each individual must purify oneself and wholeheartedly examine oneself together with all others: Why have we not attained liberation?

Reflecting upon the past, we did not see the Buddha face to face and receive a prediction of enlightenment; considering the future, we also do not hear a single Dharma sound proclaimed by a Buddha. Because our unwholesome karma is deep and heavy and the bonds of enmity are firm, not only do we fail to see the Buddhas of the past and future, the bodhisattvas, sages, and holy ones, but we fear that we may not even hear the far-reaching, resonant transmission of the Tripitaka scriptures.

When separated from the Buddhadharma, there is no means by which we may be liberated from the evil realms and enmity. After relinquishing this body and life, we shall sink into the ocean of suffering, revolve through the three realms of woe, and pass through every evil destiny. When will we ever regain a human body?

To contemplate this is truly heartbreaking; to hold these thoughts is truly tormenting to the mind.

We have been blessed with happiness and good fortune and hope to rely upon the pure influence of the Buddha. Therefore, out of loving-kindness toward those dear to us, we have relinquished home and left the secular life, no longer cherishing thoughts of worldly attachments. How, then, could we fail to seize the time to seek liberation?

If our resolve is not steadfast and decisive, willing to endure hardship without fear, then suddenly, when the body is stricken with grave illness and the intermediate body appears, ox-headed wardens, jailers of hell, rakshasas, and abangs, all terrifying in form, will abruptly come seeking us. Winds like knives will cleave the body; the mind will become frightened, scattered, and confused; and we will not even be aware that our relatives are weeping.

At that very moment, even if we were to give rise to a single wholesome thought and wish to bow and repent as we do today, it would no longer be possible. We would see only the immeasurable sufferings of the three evil realms appearing before us.

Today, everyone in this great assembly must strive to practice while there is still time. If we continue to indulge ourselves as we please, our aspiration to progress upward will be delayed. Therefore, we must strive to endure hardship and advance with courageous vigor.

Thus the sutra teaches: “Compassion is the place of enlightenment because it patiently endures suffering.” If one resolves to cultivate according to this place of enlightenment, all endeavors will be accomplished.

Therefore, we should understand: “The adornment of all myriad virtues depends upon diligent perseverance and patience; just as one who wishes to cross the great sea must rely upon a boat.” If one wishes for peace and happiness but does not perform the deeds that plant the causes of happiness, the fruit of happiness cannot be attained. Principle and practice must proceed together. If a person whose provisions are exhausted merely dreams of exquisite delicacies, how could such empty imaginings relieve hunger and thirst? One must actually obtain exquisite food.

Thus, if we seek a sublime and wondrous fruit, principle and practice must necessarily proceed together; neither can be lacking.

Everyone in this great assembly should together give rise to the mind of supreme aspiration, arouse a sense of shame and remorse, repent to extinguish offenses, and resolve all bonds of enmity. If, instead, we remain deluded and follow our old habits, who knows when awakening will come? If everyone else attains liberation while we alone remain submerged in samsara, regret will come too late.

Let everyone in this great assembly, with single-minded sincerity, bow and take refuge in the Great Compassionate Father of the world.

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to Definitive Meaning Buddha

Homage to Buddha Who Grants Vows

Homage to Jeweled Assembly Buddha

Homage to King of Assemblies Buddha

Homage to Buddha of Roaming Steps

Homage to Peace and Security Buddha

Homage to Buddha of Distinctive Dharmas

Homage to Supremely Honored Buddha

Homage to Buddha of Supremely Lofty Virtue

Homage to Buddha of the Supreme Lion’s Voice

Homage to Joyful Play Buddha

Homage to Dragon Radiance Buddha

Homage to Flower Mountain Buddha

Homage to Dragon Joy Buddha

Homage to King of Sovereignty over Fragrance Buddha

Homage to Great Renown Buddha

Homage to Wholesome Power Buddha

Homage to Garland of Virtue Buddha

Homage to Dragon Head Buddha

Homage to Buddha of Wholesome Conduct and Intention

Homage to Human Adornment Buddha

Homage to Supreme Wisdom Buddha

Homage to Immeasurable Moon Buddha

Homage to True Speech Buddha

Homage to Sun Radiance Buddha

Homage to Medicine King Bodhisattva

Homage to Superior Medicine Bodhisattva

Homage to Boundless Body Bodhisattva

Homage to Avalokiteshvara Bodhisattva

Thus again, we take refuge in all the Three Jewels throughout the ten directions to the limits of empty space. We disciples, named . . ., have accumulated karmic offenses and obstructions deeper and heavier than the great earth. Our minds and inherent nature are obscured by ignorance, and in the darkness of the long night, through the three poisons we have created causes of enmity and resentment. Thus deluded, we remain deeply submerged in the three realms, with no day of escape.

Today, relying upon the power of compassion of all Buddhas and great bodhisattvas, we now hope to awaken, give rise to shame and remorse, and sincerely beseech permission to disclose our offenses and repent. We pray that all Buddhas and great bodhisattvas will compassionately gather us in and, through the power of great wisdom, the power of inconceivability, the power of immeasurable mastery, the power to subdue the four maras, the power to eliminate afflictions, the power to resolve grievances and untie karmic bonds, the power to deliver sentient beings, the power to bring peace and security to sentient beings, the power to liberate beings from the hells, the power to rescue hungry ghosts, the power to save animals, the power to gather in and transform asuras,

the power to embrace those in the human realm, the power to bring all devas and immortals still subject to outflows to the ultimate end, and the power of immeasurable and boundless merit and immeasurable, inexhaustible wisdom—through all these powers, may all sentient beings with whom we have enmity throughout the four modes of birth and the six realms come together to this Dharma assembly and accept our repentance today.

We, named . . ., relinquish all enmity and no longer harbor thoughts of resentment. May all karmic enmities that have been formed be resolved. May we forever depart from the sufferings of the eight difficulties and never again enter the four evil destinies. May we always encounter the Buddhas, hear the Dharma, awaken to the Way, bring forth the aspiration for bodhi, and cultivate world-transcending karma. May we wholeheartedly cultivate the Four Immeasurable Minds and the six paramitas; may all our practices and vows be perfectly fulfilled; may we together ascend the Ten Grounds, together enter the vajra state, and together attain Perfect Awakening.

Today, all those in this Dharma assembly who share common karma should recognize that the mutual pursuit of enmity arises entirely from the three kinds of karma ([9]), which cause practitioners to undergo painful retribution and make it difficult for them to realize the fruit of the Way.

Since we know that the source of suffering lies entirely in the three kinds of karma, we must courageously eradicate them. The essential means for extinguishing suffering is none other than the practice of repentance. Therefore, in the sutras, the Buddha praised these words: “In this world there are only two kinds of people who possess the greatest strength: first, those who do not commit offenses; second, those who, after committing offenses, know remorse and repentance.”

Today, if the assembly wishes to repent, both body and mind must be pure, clothing must be orderly, and one must give rise to shame and remorse, grief and anguish. If one gives rise to two states of mind, every offense will be extinguished and every blessing will arise.

What are these two?

The first is a sense of shame; the second is a sense of remorse. Shame means being ashamed before the heavens. Remorse means feeling remorse before other people. Shame means being able personally to repent and eliminate all enmities. Remorse means being able to instruct others to release all their bonds. Shame means being able to perform all good deeds. Remorse means being able to rejoice in the good deeds of others. Shame means feeling ashamed inwardly within one’s own mind. Remorse means openly disclosing and revealing one’s offenses before others.

Through these two qualities, practitioners attain the Dharma of unobstructed peace and joy.

Today, having given rise to a great sense of shame and remorse and performing this great rite of repentance, we should wholeheartedly make supplication on behalf of beings in the four modes of birth and the six realms. Why is this so?

Because in the sutras the Buddha taught: “All sentient beings have been one another’s relatives and family. They may once have been our parents, or may once have been our teachers and elders, or may even once have been our brothers or sisters. All sentient beings are thus. Because ignorance obscures their true nature, they do not recognize one another. Because they do not recognize one another, they frequently cause one another distress and perpetually give rise to mutual enmity.”

Today, since the assembly has understood this meaning, everyone should apply the mind wholeheartedly, sincerely, and earnestly, determined that a single thought will move the Buddhas of the ten directions and a single bow will sever immeasurable enmities.

With utmost sincerity, the assembly bows and takes refuge in the Great Compassionate Father of the World:

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo Resolute Mind Buddha

Namo Immeasurable Form Buddha

Namo Radiant Illumination Buddha

Namo Jeweled Appearance Buddha

Namo Severing Doubt Buddha

Namo Excellent Radiance Buddha

Namo Unfailing Steps Buddha

Namo Awakening Buddha

Namo Floral Appearance Buddha

Namo Mountain Lord King Buddha

Namo Great Awesome Virtue Buddha

Namo Universal Vision Buddha

Namo Immeasurable Name Buddha

Namo Jeweled Heaven Buddha

Namo Abiding in Meaning Buddha

Namo Fulfilled Intention Buddha

Namo Supreme Praise Buddha

Namo Free from Sorrow Buddha

Namo Free from Seeking Buddha

Namo Brahma Heaven Buddha

Namo Floral Radiance Buddha

Namo Distinctive Bodies Buddha

Namo Dharma Radiance Buddha

Namo Complete Vision Buddha

Namo Pure Virtue Buddha

Namo Manjushri Bodhisattva

Namo Samantabhadra Bodhisattva of Great Practice

Namo Boundless Body Bodhisattva

Namo Avalokiteshvara Bodhisattva.

Thus again, we take refuge in all the Three Jewels throughout the ten directions to the limits of empty space.

We pray that the Three Jewels will together bestow their aid, gather us in, and accept us.

We, named . . ., beseech that all offenses for which we repent may be eradicated and completely purified.

We further pray that, from this day forward until the day they attain Buddhahood, all those repenting together today may have every enmity resolved and every pain and suffering completely extinguished; may their accumulated bonds of affliction forever be purified. May they depart far from the four evil destinies, be freely reborn, personally attend upon all Buddhas, and receive predictions of Buddhahood from them. May they cultivate the six paramitas and the Four Immeasurables together at the same time, possess the four unobstructed eloquences, attain the ten powers of wisdom, adorn their bodies with the excellent marks, possess unobstructed spiritual powers, enter the vajra mind, and attain Perfect Awakening.

THE COMPASSIONATE DHARMA-ASSEMBLY REPENTANCE LITURGY

FASCICLE FIVE

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