慈悲道場懺法

CHAPTER TEN

REJOICING IN ONESELF

Today, we who share common karma in this Dharma assembly, since taking refuge, have come to know that the place of supreme virtue is the refuge of all beings.

By resolving doubts and repenting, the evils and delusions of our offenses are entirely extinguished. Next, by generating the aspiration to guide and support one another in cultivation, grievances and enmity are released, and we attain carefree freedom.

How, then, could the assembly not be filled with joy and gladness?

Regarding the meaning of those things worthy of joy and gladness, the sutra states: “There are eight difficult circumstances: first, the hells; second, hungry ghosts; third, animals; fourth, border regions (1); fifth, the heaven of long life (2); sixth, obtaining a human body but being mute, deaf, inarticulate, or disabled; seventh, being born into a family holding wrong views (3); and eighth, being born before or after a Buddha.”

Because of these eight difficult circumstances, sentient beings remain submerged in the ocean of samsaric birth and death and cannot escape.

We are now born in the Age of the Semblance Dharma. Although we have not encountered the Buddha, we still have many reasons to rejoice:

In general, a difficult circumstance lies in the mind. If the mind gives rise to doubt, even what is not a difficult circumstance becomes one.

If the mind does not give rise to doubt, every difficult circumstance becomes no difficult circumstance at all.

How can this be known?

Consider the eighth difficult circumstance, which says that being born before or after a Buddha is a difficulty. Yet the old woman east of the city was born at the same time as the Buddha and lived in the same place as the Buddha, but she did not see him. Thus, we know that doubt in the mind is the difficult circumstance; it is not necessarily being born at a different time from the Buddha that constitutes a difficulty.

Mara Papiyan harbored evil thoughts and fell into hell while still alive.

A dragon, upon hearing the Dharma, was still able to awaken to the path of bodhi. How, then, can one be certain that dwelling in the human or heavenly realms means there are no difficult circumstances? If the mind knows what is wholesome, karmic recompense is impartial.

The Six Desire Heavens are exalted, yet their inhabitants may fall into hell; animals are lowly, yet they may reach the bodhimanda.

Therefore, when the mind is deviant, a light difficulty becomes grave; when the mind is upright, a grave difficulty becomes unobstructed.

Today, we who share common karma in this Dharma assembly, because of doubt in our minds, turn what is not a difficult circumstance into one. If the mind is upright, a difficulty becomes no difficulty.

This single example is sufficient to make the principle clear: whether before or after a Buddha, there is still the True Dharma; border regions and the animal realm can both be bodhimandas. If the mind is upright, there are no difficult circumstances. If the mind still harbors doubt, difficult circumstances become immeasurable.

Reasons for rejoicing such as these are truly not few, yet in daily life the assembly does not recognize its own merits and virtues.

I shall now briefly describe, according to my limited understanding, the reasons for rejoicing, so that the assembly may reflect upon them.

If we recognize our reasons for rejoicing, we must cultivate the mind of transcendence.

In what should we rejoice?

– The Buddha taught: “It is difficult to escape from hell.” We have now together left behind the suffering of hell. This is the first reason for rejoicing.

– It is difficult to escape the realm of hungry ghosts. We have now escaped the torments of hunger and thirst suffered by hungry ghosts. This is the second reason for rejoicing.

– The animal state is difficult to relinquish. We have now escaped the karmic recompense of animals. This is the third recompense.

– Those born in border regions know nothing of benevolence and righteousness. We now dwell together in a central land where the Buddha’s Dharma circulates and personally receive the wondrous teachings of the Buddhas. This is the fourth reason for rejoicing.

– Those born in the heaven of long life do not know how to plant roots of merit. We here have all been able to plant wholesome roots. This is the fifth reason for rejoicing.

– A human body is difficult to obtain, and once lost it is difficult to regain. We have now all become human beings. This is the sixth reason for rejoicing.

– When the six faculties are incomplete, one cannot plant wholesome roots. Our faculties are now all pure, and we turn toward the Buddha’s profound and wondrous Dharma gate. This is the seventh reason for rejoicing.

– Possessing worldly intelligence and eloquence (4) can turn what is not a difficult circumstance into one. We now single-mindedly take refuge in the True Dharma. This is the eighth reason for rejoicing.

– Being born before or after a Buddha is considered a difficult circumstance; some hold that not seeing the Buddha with their own eyes is a great difficulty. We have now together made a great wholesome vow, pledging to liberate all sentient beings throughout the limits of future time, and we do not regard not seeing the Buddha as a difficulty. Merely seeing an image of the Buddha once and hearing the True Dharma once, we regard ourselves as equal to those who long ago saw and heard the Buddha first turn the Dharma wheel in Deer Park. The precious purpose of our practice is to extinguish offenses and generate merit; we do not regard not seeing the Buddha as a difficulty.

– The Buddha taught: “It is difficult to behold a Buddha.” We have now together contemplated the image of the Buddha. This is the ninth reason for rejoicing.

– The Buddha taught: “It is difficult to hear the Buddha’s Dharma.” We have now together savored the ambrosial flavor of the Buddha’s Dharma. This is the tenth reason for rejoicing.

– The Buddha taught: “It is difficult to leave the household life.” We have now been able to forsake family ties and sever attachment, returning to the Way. This is the eleventh reason for rejoicing.

– The Buddha taught: “It is easy to benefit oneself, but difficult to benefit others.” Every prostration and every act of homage we now perform is dedicated to all sentient beings throughout the ten directions. This is the twelfth reason for rejoicing.

– The Buddha taught: “It is difficult to endure suffering and hardship.” We now exert ourselves diligently, tirelessly practicing goodness without indolence. This is the thirteenth reason for rejoicing.

– The Buddha taught: “It is difficult to read and recite the scriptures.” At this very moment, we are reading and reciting the Buddha’s scriptures. This is the fourteenth reason for rejoicing.

– The Buddha taught: “It is difficult to practice seated meditation.” Some among us now still the mind and concentrate the intention. This is the fifteenth reason for rejoicing.

Today, we who share common karma in this Dharma assembly see that reasons for rejoicing such as these are immeasurable and boundless; these few words cannot enumerate them all.

In this world, people have little joy and much suffering. Obtaining even one cause for joy is enough to inspire gladness; how much more so now that we possess so many unobstructed joys.

This freedom from obstruction is entirely due to the awe-inspiring spiritual power of the Three Jewels throughout the ten directions. Each of us should remember the kindness and virtue of the Buddha, Dharma, and Sangha. The assembly should earnestly bow in wholehearted homage to the Three Jewels, vowing to act on behalf of all kings, emperors, territorial rulers, peoples, parents, teachers and elders, senior, middle-ranking, and junior monastics, faithful donors and benefactors, wholesome and unwholesome spiritual friends, devas, immortals, the Four Heavenly Kings who protect the world, the intelligent and upright spirits of heaven, earth, and space who reward goodness and punish evil, guardians of mantra reciters, Dragon Kings and dragon spirits of the five directions,

beings of the eight classes, great Mara kings, the great Maras of the five directions, all Mara kings, King Yama, the Prefect of Mount Tai, the great deities of the five paths, the eighteen kings of hell, and all their officials in the hells; extending universally to the endless and inexhaustible kinds of sentient beings endowed with consciousness and Buddha-nature throughout the three realms and six paths.

On behalf of all these beings, we vow to take refuge in all the Three Jewels throughout the ten directions to the limits of empty space.

May the Three Jewels, in their loving-kindness and compassion, gather us all into their care. May they employ their inconceivable and sovereign spiritual power to shelter, rescue, and save all devas, immortals, divine kings, divine generals, and, universally, all sentient beings of the six paths, so that from this time onward they may cross beyond the ocean of birth and death, reach the other shore of liberation, swiftly perfect their practices and vows, together ascend the Ten Bhumi, enter the vajra mind, and attain perfect enlightenment.

CHAPTER ELEVEN

REMEMBERING THE KINDNESS OF THE THREE JEWELS

Today, we who share common karma in this Dharma assembly should all remember the kindness of the Three Jewels. Why is this so?

If we did not know the Three Jewels, how could we give rise to loving-kindness and feel compassion for sentient beings? If we did not know the Three Jewels, how could we give rise to compassion and rescue, protect, and gather all sentient beings into our care? If we did not know the Three Jewels, how could we give rise to impartiality and regard enemies and loved ones alike? If we did not know the Three Jewels, how could we attain the wondrous wisdom that realizes the unsurpassed Way? If we did not know the Three Jewels, how could we clearly understand and cultivate the principle of the twofold emptiness—the emptiness of persons and the emptiness of dharmas—as true and genuine emptiness, free from characteristics?

The Buddha taught:

“A human body is difficult to obtain; now it has been obtained. Faith is difficult to generate; now it has been generated.”

Because we now take refuge in the Three Jewels, our eyes do not behold spouting flames or the pulling out of tongues in the realms of hell and hungry ghosts; our ears do not hear cries of burning torment and agony in the realms of hell and hungry ghosts; our noses do not smell the foul stench of blood and pus, or of skin being flayed and flesh being cut in the realms of hell and hungry ghosts; our tongues do not taste putrid and decaying substances; our bodies do not touch freezing cold, red-hot braziers, or cauldrons of boiling oil in hell.

Our minds constantly know the Buddha as the benevolent father of unsurpassed loving-kindness and compassion, the Great King of Physicians. Our minds know that all the Buddha’s teachings are excellent medicine for curing the illnesses of all sentient beings. We know that the sages and saints are compassionate mothers who care for all sick sentient beings.

Our minds constantly know that the Three Jewels are the three precious refuges that protect the world. Whatever our minds contemplate, we are able to understand.

Although we were born without encountering the Buddha and live in the Final Dharma Age, we possess full faith; our six faculties are pure and free from affliction and decline; we come and go as we wish and stand or sit freely and without obstruction. These excellent karmic rewards all arise from wholesome conditions in former lives and from the kindness of the Three Jewels, which has enabled us to generate the bodhi mind. Benefits such as these are immeasurable, boundless, and impossible to enumerate. How, then, could we fail to seek to repay this kindness and make offerings to the Three Jewels?

Today, we who share common karma in this Dharma assembly should know that, among all merits and virtues, making offerings is the greatest.

In the sutra, the Buddha taught: “Recalling past lives, merely making the slightest offering to the Three Jewels brought the blessed recompense by which one now encounters the Buddha, the World-Honored One.”

The sutra also states: “If, desiring excellent karmic recompense, one builds stupas, establishes monasteries, and offers lamp oil, banners, canopies, flowers, incense, cushions, pillows, and all manner of other offerings, this still does not constitute repayment of the Buddha’s kindness.

“To repay the Buddha’s kindness, one must generate the bodhi mind, establish the four great universal vows, create immeasurable wholesome conditions, deepen the mind, and cultivate the Pure Land. Such is a wise person who knows how to repay the Buddha’s kindness.”

Today, we who share common karma in this Dharma assembly recognize that the Buddha’s immeasurable compassionate kindness cannot be repaid. Even great bodhisattvas, though they pulverize their bodies as offerings, cannot repay even one ten-thousandth of the Buddha’s kindness. How much less can we ordinary beings repay it? The supreme way is simply for the assembly to follow the scriptures’ teachings and act for the benefit of others. Everyone should wholeheartedly bow in earnest homage to the Three Jewels and, on behalf of all endless and inexhaustible sentient beings among the four modes of birth and six paths, take refuge in the Great Compassionate Father of the World:

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo Virtuous Treasure Buddha

Namo Worthy of Renown Buddha

Namo Flower Body Buddha

Namo Great Voice Buddha

Namo Praised for Eloquence Buddha

Namo Vajra Pearl Buddha

Namo Amitayus Buddha

Namo Pearl Adornment Buddha

Namo Great King Buddha

Namo Lofty Virtue and Conduct Buddha

Namo Lofty Renown Buddha

Namo Hundred Lights Buddha

Namo Joy-Extinguishing Buddha

Namo Dragon Division Buddha

Namo Aspiration Buddha

Namo Treasure Moon Buddha

Namo Extinguishing Joy Buddha

Namo King of Joy Buddha

Namo Tamer Buddha

Namo Sovereign Joy Buddha

Namo Jeweled Topknot Buddha

Namo Fearless Buddha

Namo Treasury of Jewels Buddha

Namo Moon-Faced Buddha

Namo Pure Renown Buddha

Namo Boundless Body Bodhisattva

Namo Avalokiteshvara Bodhisattva

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

CHAPTER TWELVE

THE REPENTANCE LEADER OFFERS THANKS TO THE ASSEMBLY

Today, we who share common karma in this Dharma assembly have together generated firm faith, brought forth the bodhi mind, and vowed never to retreat. This is an aspiration of inconceivable and mighty power. Such a mind and such resolve are highly praised by all Buddhas.

Today, I, the compiler, also rejoice wholeheartedly in your merit and vow that we shall meet again in future lives. When we relinquish this body and receive another, may we never be separated, and until the day we attain Buddhahood, may we always be kin in the Buddha’s Dharma and companions in compassion.

Today, in establishing this Repentance Dharma, I fear that I may have been untruthful. My wisdom is not luminous, my conduct contradicts the practice, and I have rashly disclosed these intentions. I am truly apprehensive about how they may appear to those who see and hear them.

Human strength is limited and fragile, while this work is momentous and vast. They are as contrary as water and fire, and thus I am deeply uneasy. Without relying upon a powerful cause, no sublime result can be attained. I sincerely know that I have made errors, yet my heart has not forgotten the good. I hope to rely upon the protective mindfulness of the assembly, who are all like compassionate kin. I reverently beseech the assembly to condescend in virtue and enter this Dharma assembly.

Time swiftly passes in an instant. If we allow karmic conditions to sweep us along, it will be difficult to encounter such a supreme gathering again.

Therefore, each person should diligently apply themselves to the liturgy, benefiting oneself and others. Do not arrogantly reject it and later regret it when it is too late.

Once the Buddha’s Dharma voice enters the ear, its merit and blessed recompense remain throughout endless kalpas. A single thought of goodness benefits body and mind forever.

For one whose wisdom and resolve are steadfast, there is no vow that cannot be completely fulfilled.

Let the assembly together wholeheartedly bow and take refuge in the Great Compassionate Father of the World:

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo Awe-Inspiring Virtue and Quiescent Extinction Buddha

Namo Lifespan and Characteristics Buddha

Namo Many Heavens Buddha

Namo Excellent Blazing Mara Buddha

Namo Beloved of Heaven Buddha

Namo Assembly of Jewels Buddha

Namo Jeweled Division Buddha

Namo Lion’s Share Buddha

Namo Supremely Lofty Conduct Buddha

Namo King of Humanity Buddha

Namo Wholesome Intention Buddha

Namo Light of the World Buddha

Namo Jeweled Awe-Inspiring Virtue Buddha

Namo Vehicle of Virtue Buddha

Namo Awakened Thought Buddha

Namo Adornment of Joy Buddha

Namo Fragrant Offering Buddha

Namo Fragrant Elephant Buddha

Namo Multitude of Flames Buddha

Namo Characteristic of Loving-Kindness Buddha

Namo Wondrous Fragrance Buddha

Namo Donning Armor Buddha

Namo Fierce Awe-Inspiring Virtue Buddha

Namo Pearl Armor Buddha

Namo Humane and Worthy Buddha

Namo Boundless Body Bodhisattva

Namo Avalokiteshvara Bodhisattva

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

CHAPTER THIRTEEN

GENERATING THE GREAT UNIVERSAL VOWS

Today, we who share common karma in this Dharma assembly again rely together upon the merit and causal conditions of repentance and aspiration. We vow on behalf of all heavenly lords, all deities, and the retinues of the devas throughout the ten directions to the limits of empty space; on behalf of the lords of the immortals, all true immortals, and their retinues; on behalf of the Brahma kings, Shakra, the Four Heavenly Kings who protect the world, divine kings, divine generals, and their retinues; on behalf of all intelligent and upright spirits of heaven, earth, and space who reward goodness and punish evil, guardians of mantra reciters, all divine kings, all divine generals, and their retinues;

on behalf of the Dragon Kings of Wondrous Transformation, the Dragon Kings with transformed heads, the Dragon Kings of the five directions, dragon spirits, beings of the eight classes, divine kings and divine generals of the eight classes, and their retinues; on behalf of the asura kings, all divine kings, all divine generals, and their retinues; on behalf of all human kings, ministers, citizens, commanders, and their retinues in the human path; and also on behalf of all bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, and their retinues throughout the ten directions; on behalf of King Yama, the Prefect of Mount Tai, the great deities of the five paths, the eighteen kings of hell, all divine kings, all divine generals, and their retinues;

and also on behalf of all sentient beings in the hell path, all sentient beings in the hungry ghost path, all sentient beings in the animal path, and the retinues of each kind; and also on behalf of all sentient beings, whether great or small, throughout future time and throughout the ten directions to the limits of empty space, together with their retinues.

We further vow that if any sentient being in future generations acts contrary to today’s great vows, all may return to this ocean of great vows, and each may be fully endowed with merit, virtue, and wisdom.

For such endless and inexhaustible sentient beings, whether within or beyond the three realms, encompassed by name-and-form and endowed with Buddha-nature, today the disciple . . . hopes to rely upon the great loving-kindness and great compassion of all Buddhas throughout the ten directions to the limits of empty space; upon the power of their fundamental vows; their immeasurable and inexhaustible power of wisdom; their immeasurable and inexhaustible power of merit and virtue; their power to protect sentient beings; their power to comfort sentient beings; their power to bring devas and immortals to the exhaustion of outflows; their power to gather and transform all wholesome deities; their power to rescue all beings in hell; their power to relieve all hungry ghosts;

and their power to liberate all animals.

Relying upon these powers of the Buddhas, great bodhisattvas, and all sages and saints, may all sentient beings obtain the fulfillment of their wishes.

Today, the disciple named . . . again hopes to rely upon the power of the Compassionate Dharma Assembly; the power of taking refuge in the Three Jewels; the power of resolving doubt and generating faith; the power of repentance and aspiration; the power of releasing grievances and untying enmity; the power of rejoicing in oneself; the power of wholehearted gladness; and the power of making vows and dedicating wholesome roots, so that all sentient beings may obtain the fulfillment of their wishes.

Today, we disciples . . . again hope to rely upon the power of the great loving-kindness of the Seven Buddhas; the power of the great compassion of the Buddhas of the ten directions; the power of the Thirty-Five Buddhas to extinguish afflictions; the power of the Fifty-Three Buddhas to subdue the armies of Mara; the power of the One Hundred and Seventy Buddhas to liberate beings; the power of the One Thousand Buddhas to gather sentient beings into their care; the power of the Twelve Bodhisattvas to shelter sentient beings; and the power of Boundless Body Bodhisattva and Avalokiteshvara Bodhisattva to preserve and disseminate this Repentance Dharma.

May all sentient beings throughout the ten directions, the three realms, and the six paths, to the limits of future time—whether great or small, ascending or descending, encompassed by name-and-form and endowed with Buddha-nature—after this day of repentance all obtain bodies like those of the Buddhas and great bodhisattvas: bodies endowed with vast and inconceivable wisdom; bodies endowed with immeasurable sovereign power; bodies of the six paramitas, rightly directed toward bodhi; bodies of the four means of attraction that gather all sentient beings; bodies of great compassion that extinguish all offenses and sufferings; bodies of great loving-kindness that bestow peace and joy upon all; bodies of merit and virtue that benefit all; bodies of wisdom that expound the Dharma without end;

vajra bodies that nothing can destroy; pure bodies far removed from birth and death; bodies of skillful means that manifest sovereign spiritual power; and bodies of bodhi that, in accordance with all times, manifest the three bodies of bodhi (5).

May all sentient beings among the four modes of birth and six paths be fully endowed with bodies such as these and completely accomplish the unsurpassed bodies of great wisdom possessed by the Buddhas.

We further vow that, from this time onward, wherever all sentient beings throughout the ten directions are born, they may, like the Buddhas and bodhisattvas, possess mouths endowed with inconceivable merit and virtue: mouths that speak gentle words and bring peace and joy to all sentient beings; mouths like ambrosia that cool all sentient beings; mouths that never speak falsehood but speak truthful words; mouths that speak tactfully and in accord with reality, never uttering falsehood even in dreams; honored mouths revered by Brahma kings, Shakra, and the Four Heavenly Kings; mouths that expound the profound Dharma and clearly explain Dharma-nature; mouths that speak steadfast words and teach the Dharma of non-retrogression; mouths that speak uprightly and possess complete eloquence;

adorned mouths able to manifest everywhere according to the time and the karma of beings; mouths of omniscient ones, able to immediately liberate all sentient beings who are ready for liberation.

May all sentient beings among the four modes of birth and six paths attain karma of speech as completely pure as that of the Buddhas and bodhisattvas.

We further vow that, from this time onward, wherever all sentient beings throughout the ten directions are born, they may become like the Buddhas and bodhisattvas: possessing greatly luminous minds and inconceivable wisdom; minds that constantly weary of afflictions and remain far removed from them; keen minds; strong minds; vajra minds; non-retrogressing minds; pure minds; lucid minds; minds that seek goodness; adorned minds; vast minds endowed with the power of great wisdom, which understand the True Dharma immediately upon hearing it; benevolent minds that approach others kindly, sever enmity and entanglements, always know shame and moral dread, do not cling to a true self, and regard one another as wholesome spiritual friends.

Upon seeing others practice generosity, morality, patience, diligence, meditation, or wisdom, may they give rise to joy. May they regard enemies and loved ones equally, possess no arrogance, and not speak of the good or evil, beauty or ugliness of others. May they not spread talk that causes harmony or division between this person and that.

May their speech be gentle and never malicious, and may they praise the merits and virtues of the Buddha. May they delight in reading profound scriptures and compassionately protect sentient beings as they would themselves, without distinction. Upon seeing others create merit, may they not slander them.

May their minds be benevolent and harmonious like those of the saints, become equal to those of bodhisattvas, and attain perfect enlightenment.

CHAPTER FOURTEEN

BOWING TO THE BUDDHAS ON BEHALF OF THE HEAVENLY REALMS

Today, we who share common karma in this Dharma assembly know that devas, immortals, and all wholesome deities possess immeasurable and inconceivable kindness toward sentient beings. They wish sentient beings to enjoy lasting peace and happiness. Compassionately mindful of sentient beings, they diligently protect and support them, seeking only to do them good.

How do we know this?

According to the Buddha’s commands, the Buddha instructed them: “Dhrtarashtra, one of the Four Heavenly Kings, should compassionately protect those who uphold the sutra, enabling them to hear the name of the Compassionate One, just as ministers protect the Son of Heaven.”

– He further commanded the ocean dragon I-bat-la to compassionately protect those who uphold the sutra as one guards the pupil of one’s eye and cherishes a newborn child, never leaving them throughout the six periods of day and night.

– He further commanded Yama rakshasa children, innumerable poisonous dragons, and dragon maidens to compassionately protect those who uphold the sutra, regarding them as precious as their own heads and not daring to harm them.

– He further commanded King Virudhaka to compassionately protect those who uphold the sutra, as a loving mother tirelessly cherishes her child, protecting them day and night, whether standing or sitting.

– He further commanded Nanda, Upananda, King Sagara, and Upada to compassionately protect those who uphold the sutra, reverently make offerings to them, and bow with their heads touching the ground, just as devas serve Shakra and filial children serve their parents.

The Compassionate Dharma Assembly bestows peace and joy and teaches sentient beings to draw near to the Buddha’s Dharma. In future lives, before the Buddha, they will enter samadhi and certainly attain the Dharma of non-retrogression. If they hear the name of the Buddha and the names of Boundless Body and Avalokiteshvara, the three obstructions will all be eliminated, evil karma will also be exhausted, the five eyes (6) will be perfected, and they will realize the fruit of bodhi. The devas and divine kings cherish all beings and constantly protect and assist them with awe-inspiring spiritual power.

Today, we who share common karma in this Dharma assembly know that the devas, divine kings, and spirits possess such protective kindness, yet sentient beings have never generated the resolve to remember and repay it.

The people of old could sacrifice their bodies merely in remembrance of the kindness of a single filling meal. How much more should we remember the devas, deities, divine kings and divine generals of the eight classes, whose kindness toward sentient beings is so great! Their merit, virtue, kindness, and beneficence are vast beyond measure and without boundary.

Our repentance, aspiration, and all our practices today depend upon the kindness of these Heavenly Kings, who secretly bestow spiritual protection upon practitioners and enable wholesome minds to reach fulfillment. Without their protection and assistance, these wholesome minds would long ago have retreated and disappeared.

For this reason, the great bodhisattva mahasattvas constantly praise wholesome spiritual friends as the greatest of causal conditions, able to lead us directly to the bodhimanda. Without wholesome spiritual friends, how could we behold the Buddha? Thus, even if our bones were shattered and our flesh pulverized, we could not repay such vast loving-kindness or such profound and exalted beneficence.

Even bodhisattva mahasattvas express gratitude in this manner. How much more should those below the level of bodhisattvas, who are inferior to them, know to repay such kindness? Together, we must exert our minds to the utmost in knowing and repaying kindness. We must not neglect this and later regret it when it is too late.

As stated earlier in the section Rejoicing in Oneself, it is difficult to meet again and be reunited. It is difficult to obtain an opportunity such as today. What more are we waiting for instead of repaying this kindness?

After this repentance assembly has ended, who knows at what gathering we may meet again?

Therefore, courageously devote yourselves to the welfare of others. Success is followed by failure; spring passes and winter returns. Time changes and waits for no one. Human life is impermanent and endures only for the span of a breath—how could it last long? Reflecting that once we part this time, who knows when we shall meet again?

Everyone should exert themselves, single-mindedly and earnestly prostrate with all five limbs touching the ground, and bow in wholehearted homage. On behalf of all heavenly lords, all immortals, and their retinues throughout the ten directions to the limits of empty space, we vow to take refuge in and reverently bow to the Great Compassionate Father of the World:

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo Well-Gone Moon Buddha

Namo Sovereign King Brahma Buddha

Namo Lion Moon Buddha

Namo Accomplished Merit and Virtue Buddha

Namo Rightful Lord Buddha

Namo Unsurpassed Buddha

Namo Sunlight Buddha

Namo Jeweled Renown Buddha

Namo Great Diligence Buddha

Namo Mountain Light King Buddha

Namo Light of the World Buddha

Namo Lightning Virtue Buddha

Namo King of Gathered Virtue Buddha

Namo Renowned Through Offerings Buddha

Namo Praised Dharma Buddha

Namo Jeweled Speech Buddha

Namo Life-Saving Buddha

Namo Wholesome Assembly Buddha

Namo Concentrated Mind Buddha

Namo King of Supreme Joy Buddha

Namo Lion Light Buddha

Namo Destroyer of the Darkness of Existence Buddha

Namo Illuminating Buddha

Namo Supreme Renown Buddha

Namo Boundless Body Bodhisattva

Namo Avalokiteshvara Bodhisattva

In the same way, we again take refuge in all the Three Jewels throughout the ten directions to the limits of empty space. May the Three Jewels, in their loving-kindness and compassion, gather all into their care. May all heavenly lords, all devas, and their retinues throughout the ten directions to the limits of empty space constantly manifest impartial wisdom and attain the power of wisdom and skillful means that opens the uncontaminated path.

May their practices and vows of the Ten Bhumi grow ever more luminous; may they cultivate the six paramitas and four immeasurable minds, practice the bodhisattva path, and enter the sphere of the Buddha’s conduct (7). Through the four universal vows, may they never abandon sentient beings; may they possess unobstructed eloquence and endless delight in expounding the Dharma (8), skillfully and expediently transforming and liberating beings for their benefit; and may they together ascend the Dharma Cloud Bhumi and realize the ever-abiding fruit.

CHAPTER FIFTEEN

BOWING TO THE BUDDHAS ON BEHALF OF THE IMMORTALS

Today, we who share common karma in this Dharma assembly should all single-mindedly and earnestly bow in wholehearted homage to the Three Jewels. On behalf of all lords of immortals, all true immortals, and their retinues throughout the ten directions to the limits of empty space, we vow to entrust our lives, take refuge, and reverently bow to the Great Compassionate Father of the World:

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo King of Beneficial Wisdom Buddha

Namo Pearl Moonlight Buddha

Namo King of Awe-Inspiring Light Buddha

Namo Unassailable in Debate Buddha

Namo King of Radiant Light Buddha

Namo Pearl Wheel Buddha

Namo Teacher of the World Buddha

Namo Many-Headed Buddha

Namo Wholesome Moon Buddha

Namo Jeweled Flame Buddha

Namo Rahu-Head Buddha

Namo Delighting in Bodhi Buddha

Namo Equal Light Buddha

Namo Ultimate Quiescent Extinction Buddha

Namo Most Wondrous in the World Buddha

Namo Free from Sorrow Buddha

Namo Power of Ten Worlds Buddha

Namo King of Joyful Power Buddha

Namo Virtue of the World Buddha

Namo Great Strength Buddha

Namo Treasury of Merit and Virtue Buddha

Namo True Conduct Buddha

Namo Supreme Peace Buddha

Namo Tishya Buddha

Namo Boundless Body Bodhisattva

Namo Avalokiteshvara Bodhisattva

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

May the Three Jewels, in their loving-kindness and compassion, gather all into their care. May the lords of immortals, all true immortals, and their retinues be liberated from adventitious defilements (9), attain purity, and exhaust all obstructing conditions. May they attain wondrous forms, serene and unmoving like the bodily marks of the Buddha. May the four immeasurable minds and six paramitas constantly manifest before them; may the four unobstructed wisdoms and the power of the six spiritual penetrations be freely mastered according to their wishes. May they enter, leave, and roam through the realms of bodhisattvas, ascend the Dharma Cloud Bhumi, and enter the vajra mind. Employing inconceivable spiritual powers, may they return to liberate all sentient beings of the six paths.

CHAPTER SIXTEEN

BOWING TO THE BUDDHAS ON BEHALF OF THE HEAVENLY BEINGS:

BRAHMA KINGS, SHAKRA, AND OTHERS

Today, we who share common karma in this Dharma assembly again sincerely bow to the Three Jewels. On behalf of the heavenly Brahma kings, the heavenly Shakra, the Four Heavenly Kings who protect the world, and all their retinues, we take refuge in the Great Compassionate Father of the World:

Namo Maitreya Buddha.

Namo Shakyamuni Buddha.

Namo Great Light Buddha.

Namo Lightning Radiance Buddha.

Namo Vast Virtue Buddha.

Namo Precious Treasure Buddha.

Namo Luminous Merit and Virtue Buddha.

Namo Creator of Armor Buddha.

Namo Accomplished Leader Buddha.

Namo Wholesome Flower Buddha.

Namo Collection of Jewels Buddha.

Namo Great Ocean Buddha.

Namo Upholder of the Earth Buddha.

Namo Meaningful Intention Buddha.

Namo Wholesome Reflection Buddha.

Namo Wheel of Virtue Buddha.

Namo Jeweled Light Buddha.

Namo Beneficial Buddha.

Namo Moon of the World Buddha.

Namo Beautiful Voice Buddha.

Namo Brahma Characteristics Buddha.

Namo Head of the Assembly of Teachers Buddha.

Namo Lion Conduct Buddha.

Namo Difficult Giving Buddha.

Namo Worthy of Offerings Buddha.

Namo Luminous Awe-Inspiring Virtue Buddha.

Namo Great Light King Buddha.

Namo Boundless Body Bodhisattva.

Namo Avalokiteshvara Bodhisattva.

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

May the Three Jewels, in their loving-kindness and compassion, gather all into their care. May the heavenly Brahma kings, Shakra, the Four Heavenly Kings who protect the world, and all their retinues grow ever more luminous in the Dharmas of the six paramitas and four immeasurable minds. May they possess the four unobstructed eloquences and endless delight in expounding the Dharma; attain the eight masteries (10); be fully endowed with the six spiritual penetrations, samadhis, and dharanis, arising immediately upon a thought; spread loving-kindness and compassion everywhere; be adorned with the hundred blessings and perfect the myriad wholesome qualities; clearly comprehend the three insights and completely possess the five eyes;

and become Dharma-wheel-turning kings (11) who gather and transform sentient beings of the six paths.

THE COMPASSIONATE DHARMA ASSEMBLY REPENTANCE METHOD

VOLUME SEVEN

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