慈悲道場懺法

CHAPTER SEVEN

EXPLAINING KARMIC RETRIBUTION

Today, we, the assembly who share common karma in this Dharma assembly, have already described the karmic retribution arising from evil deeds. Because evil retribution brings calamity and affliction, it runs contrary to excellent and wholesome karma. Because of evil karma, beings must fall into the three evil paths, pass through every miserable realm, and be born in the human world to undergo painful retribution. Such painful retribution is entirely brought about by causes and conditions from previous lives. Having relinquished this body, beings assume another body and continue undergoing retribution without end.

Therefore, through the power of spiritual abilities and the divine eye, all Buddhas and great bodhisattvas see every sentient being in the three realms fall into places of suffering according to their karmic retribution when their merit is exhausted. They see beings in the heavens of the formless realm who, because their minds are attached to meditative concentration, suddenly reach the end of their lives and, when their merit is exhausted, fall into the heavens of the desire realm.

Because their merit has been exhausted, they may even fall into the animal realm. When the merit of beings in the heavens of the form realm is exhausted, they likewise must descend. Falling from a place of purity into the desire realm, a place of impurity, they once again partake of sensual pleasures because they dwell in that impure place.

When the merit of beings in the six heavens of the desire realm is exhausted, they fall into the hells and undergo immeasurable suffering.

The Buddhas and bodhisattvas also see beings in the human realm who, through the power of practicing the ten wholesome deeds, attain human birth. Even in a human body, they experience much suffering, and when their lives end, most fall once again into the evil paths.

They also see beings in the animal realm enduring many painful afflictions: they are beaten and driven, made to carry heavy loads and travel great distances, and suffer pain and hardship; their shoulders are chafed, their necks are abraded, and their bodies are burned with hot iron.

They also see beings in the realm of hungry ghosts constantly tormented by hunger and thirst, their bodies scorched by fire as though in the final age of a kalpa. Unless even the slightest wholesome root comes to their rescue, they cannot attain liberation for endless kalpas. If they possess a little merit, they may be born as human beings, yet their bodies will be weak, they will suffer many illnesses, and their lives will be brief, ending prematurely.

Thus, the assembly should understand that good and evil follow one another like two wheels, never pausing even for a moment. Their retributions likewise continue without end, revolving in succession like the links of an endlessly connected chain.

Nobility and lowliness, wealth and poverty—all are karmic retributions undergone according to each person’s conduct and deeds.

Such nobility and lowliness cannot be without causes. To suppose that the retributions of nobility and lowliness arise for no reason whatsoever would be utterly contrary to reason.

In the sutras, the Buddha taught:

– To be born human, wealthy and honored, as a king or an elder, results from having bowed to and served the Three Jewels in a previous life.

– To be born a person of great wealth results from having practiced generosity in a previous life.

– To enjoy a long human life results from having refrained from killing in a previous life.

– To possess an upright and handsome appearance results from having practiced patience in a previous life.

– To be diligent in spiritual cultivation results from having refrained from laziness in a previous life.

– To be talented and discerning, with broad understanding and far-reaching insight, results from having cultivated wisdom in a previous life.

– To possess a clear and melodious voice results from having sung hymns and praises to the Three Jewels in a previous life.

– To be clean and free from illness results from having cultivated a compassionate mind in a previous life.

– To possess a tall and handsome body results from having treated others with respect and deference in a previous life.

– To possess a short and diminutive body results from having despised others in a previous life.

– To possess an ugly body results from having frequently harbored anger and resentment in a previous life.

– To be ignorant and understand nothing results from having failed to study and learn in a previous life.

– To be foolish and dull-witted results from having failed to instruct others in a previous life.

– To be mute or stammering results from having frequently slandered others in a previous life.

– To be frequently ordered about by others results from having owed others debts and failed to repay them in a previous life.

– To possess dark and unattractive skin results from having obscured the radiant light of the Buddha in a previous life.

– To be born in a land where people go naked results from having worn thin and immodest clothing in a previous life while considering oneself superior to others.

– To be born in the land of horse-hoofed people results from having worn shoes in a previous life, considered oneself superior to others, and insisted on walking ahead of them.

– To be born in the land of people with pierced chests results from having practiced generosity and made merit in a previous life, but afterward regretted it and begrudged the possessions given away.

– To be born among deer results from having threatened others and caused them to be afraid in a previous life.

– To be born among dragons results from having delighted in jesting, dancing, and capering in a previous life.

– To have a body afflicted with severe sores and ulcers results from having delighted in beating sentient beings in a previous life.

– To inspire joy in others as soon as they see one results from having given rise to joy upon seeing others in a previous life.

– To be frequently arrested and imprisoned by officials results from having often confined sentient beings in cages or containers in a previous life.

– A person who sits listening to the Dharma but talks and disturbs the minds of others will later fall into the realm of dogs with drooping ears.

– A person who sits listening to the Dharma but pays no attention and makes no effort to understand it will later fall into the realm of long-eared donkeys.

– A person who greedily eats alone and is miserly and stingy will later fall into the realm of hungry ghosts. After that existence as a hungry ghost ends, the person will be born human, destitute and starving.

– A person who gives inferior food to others will later be born as a pig or a dung beetle.

– A person who frequently seizes the possessions of others will later fall into the realm of goats and be skinned and eaten by others.

– A person who delights in stealing and plundering the possessions of others will later fall into the realm of oxen and horses and be put to work by people.

– A person who delights in false speech and publicizing the faults of others will later fall into hell, where demonic wardens pour boiling molten copper into the person’s mouth and stretch out the person’s tongue for oxen to plow. When that offense has been expiated, the person will be born as a myna bird or an owl. All who hear its cry will be frightened, regard it as an evil apparition, and curse it to die.

– A person who delights in drinking alcohol and becoming intoxicated will later fall into the Phất Sí Hell of surging, boiling excrement. When that offense has been expiated, the person will be born among orangutans. When the karma of an orangutan is exhausted and the person is born human, that person will be obstinate, dull, and ignorant, and no one will take any notice of them.

– A person who covets and assesses the strength of others will later fall into the realm of elephants.

Alas! Those who occupy positions of wealth and honor, who stand above others and beat their subordinates, leave those beneath them with no one to whom they can appeal. After death, such people enter hell and undergo painful retribution for thousands upon tens of thousands of years.

After emerging from hell, they again fall into the realm of oxen. Their noses and mouths are pierced, and they are made to tow boats and pull carts. They suffer beatings from great whips and clubs in order to repay the debts of injustice and enmity incurred in former times.

Furthermore, an unclean person has been reborn from among pigs.

A covetous, miserly person who never examines themselves has been reborn from among dogs.

Those who snarl and act willfully on their own have come from among goats.

– A person of violent and irascible temperament who does not practice patience has been reborn from among monkeys, apes, and macaques.

– A person whose body has a fishy stench has been reborn from among loaches.

– A person with a treacherous and malicious mind has been reborn from among venomous snakes.

– A person devoid of compassion, who is cruel, violent, and harmful, has been reborn from among tigers, leopards, jackals, and wolves.

Today, we, the assembly of fellow practitioners in this Dharma assembly, have been born as human beings in this world, yet we are afflicted by many illnesses and premature death, enduring sufferings beyond measure. Such things are caused by the three karmas, which bring upon practitioners the retributions of the three evil realms.

The three evil realms exist because of greed, anger, and ignorance. Moreover, because of these three poisons of greed, anger, and ignorance, people set themselves ablaze: their mouths continually speak evil, their minds continually think evil, and their bodies continually commit evil.

Because of these evils, the human body constantly undergoes endless suffering and affliction. When life comes to an end, the solitary spirit is left forlorn and helpless. What one has done, one must oneself undergo; neither parents, spouse, nor children can offer rescue.

Then, in but the blink of an eye, one arrives before King Yama. The ox-headed wardens and prison guards in hell make no distinction between the honored and the lowly; they examine only the register of offenses and merits, assessing their weight and determining how much good and evil was done. Whatever one did while alive, one’s consciousness must itself confess, not daring to conceal anything. Because of these causes and conditions, one must follow one’s karma and undergo its retribution. Whether one arrives at suffering or happiness is the result of one’s own deeds and must be borne by oneself. Dim and bewildered, beings remain separated for a long time, each going their own way, never to meet again.

Furthermore, the celestial spirits record people’s good and evil deeds without omitting even the slightest detail. Those who are virtuous and do good gain blessings and longevity; those who are wicked and do evil lose years of life and incur greater suffering. Revolving in this way again and again, they eventually fall into the realm of hungry ghosts. When their existence as hungry ghosts ends, they emerge as animals. Their offenses and sufferings are immeasurable, unbearable, and seemingly without end.

Today, we, the assembly of fellow practitioners in this Dharma assembly, should all awaken and give rise to shame and remorse.

The Buddha taught in the sutras: “Those who do good encounter good; those who do evil encounter evil.” Living in this evil age of the five turbidities, we must not commit evil. Those who do good do not lose the fruits of goodness, while those who do evil bring calamity upon themselves.

Do not regard the establishment of this repentance rite as something frivolous or superficial.

The sutra teaches: “Do not slight a small good deed, thinking that it brings no merit. Though drops of water are tiny, if they continue to fall, they will fill even a great bowl.”

If small acts of goodness are not accumulated, how can there be great merit by which to become a sage or a Buddha? Do not slight a small evil deed, saying that it entails no offense. Small evils accumulated over time are enough to destroy one’s life.

The assembly should understand: goodness and evil, calamity and blessing, are all created by the mind. If the cause is not created, no result will arise. “When calamities accumulate, offenses become immense.” Our fleshly eyes cannot perceive this, but these are the Buddha’s words—who would dare disbelieve them?

Together, we have been bereft of merit and born in the Dharma-ending age. If we do not diligently study and practice, and do not rely upon our own efforts to perform good deeds, then when the final moment comes and our breath ceases, regret will be too late. Nevertheless, we have now come together and recognize all our offenses, just as the Buddha taught in the sutras. Having recognized one’s own offenses, how could one not know to abandon evil and follow goodness?

If in this life we do not wholeheartedly relinquish ourselves in pursuit of the Way, we will certainly fall into hell. How do we know this?

When committing offenses, we harbor malicious thoughts and act with fierce impetuosity, anger, harshness, and deep resentment. When angry with someone, we are determined to see that person die. When we hate someone, we cannot bear to see anything good happen to them. When slandering someone, we are determined to drive that person into misery. When striking someone, we are determined to cause pain that pierces heaven and earth.

When cruel and harmful anger arises, we make no distinction between the honored and the lowly, superiors and inferiors. We use shameful words and hurl every kind of abuse; at times we roar like thunder, with eyes blazing like pouring fire. Yet when performing meritorious deeds, our wholesome minds are exceedingly weak. At first we intend to do much, but afterward we gradually do less and less.

At first we intend to undertake the work swiftly, but afterward we grow lax and let matters drift.

Because the mind lacks firm resolve, the days and months pass. We repeatedly put things off until the wholesome deed is forgotten altogether. Examining this, we know that when committing offenses, the power of our minds is fierce and strong, whereas when cultivating merit, our resolve is frail and feeble.

It is impossible to rely upon such frail causes of merit to seek escape from the retributions of those fierce and powerful evil deeds.

The sutra teaches: “Through repentance, every offense can be completely extinguished.”

But alas! When repenting, we must sincerely bow our heads in worship, prostrating with all five limbs touching the ground like Mount Tai collapsing, sparing neither body nor life; only then may we hope to extinguish our offenses.

To extinguish our offenses, we must earnestly and sincerely examine ourselves together, considering how many offenses we have committed from the time of our birth until today. Only by examining and reproaching ourselves in this way can we cease to cherish body and life, willingly endure hardship, and repent.

Yet after circumambulating the Buddha only briefly, we immediately become weary and discouraged. After bowing for only a short time, we say that our strength cannot bear it. Or after sitting upright and maintaining mindful awareness for only a short while, we say that there ought to be some sign of realization. Or we say that the body should not be made excessively weary, that it must be cared for and should not be subjected to hardship.

As soon as we lie down, we fall into a stupor as though dead, never remembering that we ought to bow to the Buddha, sweep the stupas, clean the monasteries, and undertake difficult deeds.

Moreover, the sutra clearly teaches:

“Never has even the slightest goodness arisen from indolence and laziness; never has even the smallest blessing been gained through arrogance, self-indulgence, and complacency.”

We, your disciples named . . ., have obtained human bodies, yet our minds often turn against the Way. How do we know this? From dawn until noon, from noon until evening, from evening until night, and from night until dawn, there is not a single hour, moment, thought, or instant in which we set our minds upon recollecting the Three Jewels or contemplating the truth of the Four Noble Truths. Nor do we have the slightest thought of repaying the kindness of our parents, or the slightest thought of repaying the kindness of our teachers and elders. We do not have the slightest wish to practice generosity, observe the precepts, cultivate patience, or exert diligence; nor do we have the slightest wish to study meditative concentration or cultivate wisdom.

If we now examine the pure and wholesome Dharma practices, we find that we do not possess even one worthy of mention.

By contrast, our severe afflictions and heavy obstructions are beyond counting, filling our ears and eyes.

If we do not examine ourselves in this way, we proudly imagine that our merit and virtue are abundant. If we accomplish even a small good deed, we say that we can do what others cannot; that we can cultivate what others cannot cultivate. With lofty arrogance, we look upon ourselves as though “no one else existed beneath our gaze,” as though no one around us were our equal.

When we reflect upon and examine this, it is truly shameful.

Now, before the great assembly, we repent of these offenses and pray that the assembly will joyfully bestow forgiveness upon us, so that in the future we may no longer encounter obstructions.

The assembly should likewise purify body and mind. Since the workings of karmic retribution have already been fully explained above, we cannot indulge ourselves and fail to seek the abandonment of our offenses.

Members of the assembly, do not say, “I have none of these offenses. I am already free of guilt, so why should I repent?” If anyone in the assembly entertains such a thought, we pray that they immediately cast it aside. Have not countless subtle faults accumulated and become grave offenses?

As soon as anger, resentment, or wrath arises, it becomes habituated and forms part of one’s character, making it difficult to change quickly. Therefore, one must not let the mind run wild without restraint.

If one can suppress and patiently endure such impulses, the afflictions can be eliminated. Those who are indolent, lazy, and heedless cannot be delivered.

Today, we, your disciples named . . ., aspire to rely upon the compassionate protection and mindfulness of all Buddhas and upon the power of the original vows of all great bodhisattvas as the scripture on “KARMIC OFFENSES, RETRIBUTION, AND HELL” is proclaimed; therefore, we listen with our whole hearts.

“Thus have I heard the Venerable Ananda recount: On one occasion, the Buddha was dwelling at Rajagriha, on Mount Gridhrakuta, together with a complete assembly of great bodhisattva-mahasattvas, shravakas, and their retinues. Bhikshus, bhikshunis, upasakas, upasikas, devas, ghosts, and spirits were also all present at the assembly.”

At that time, Bodhisattva Sign of Faith addressed the Buddha, saying:

“World-Honored One, today there are countless kinds of beings in the realms of hell beings, hungry ghosts, and animals, as well as beings of high and low station, the wealthy and the poor.... Whenever any being hears the Buddha expound the Dharma, it is as though a young child has found its mother, as though the sick have found medicine, as though those who are cold have found clothing, and as though those in darkness have found a lamp. In just this way, the World-Honored One’s exposition of the Dharma benefits sentient beings.”

At that time, the Buddha saw that the proper occasion had arrived and knew that the bodhisattvas were earnestly entreating him to expound the Dharma. The Buddha then emitted from the white urna between his eyebrows a ray of light that illuminated immeasurable worlds throughout the ten directions. The hells vanished, and all suffering ceased.

At that time, all beings undergoing punishment followed the Buddha’s radiant light and came before him. They circumambulated the Buddha seven times, single-mindedly bowed to him, and entreated him to expound the Dharma and extensively teach and transform sentient beings, so that by hearing the Dharma they might attain liberation.

Today, we of the great assembly who share common karma in this Dharma assembly should likewise sincerely entreat all Buddhas to expound the Dharma, praying that all sentient beings may attain liberation.

Together, with utmost sincerity and single-minded earnestness, we bow our heads before the World-Honored Ones, prostrating with all five limbs touching the ground like Mount Tai collapsing, and entreat all Buddhas throughout the ten directions and the entirety of empty space to expound the Dharma. May the Buddhas, through the power of loving-kindness and compassion, rescue sentient beings from every affliction and bring them peace and happiness.

Again, we earnestly entreat and take refuge in the Great Compassionate Fathers of the World:

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to Brahma Heaven Buddha

Homage to Irreversible Wheel-City Guardian Buddha

Homage to Great Flourishing Light King Buddha

Homage to Honored Dharma Seed Buddha

Homage to Sun-Moon Lamp Radiance Buddha

Homage to Sumeru Buddha

Homage to Great Sumeru Buddha

Homage to Transcending Sumeru Buddha

Homage to Like Sumeru Buddha

Homage to Fragrant Elephant Buddha

Homage to Encircling Fragrant Perfume Buddha

Homage to Pure Light Buddha

Homage to Supreme Dharma Buddha

Homage to Sovereign King of Fragrance Buddha

Homage to Great Assembly Buddha

Homage to Fragrant Radiance Buddha

Homage to Great Radiance Buddha

Homage to Immeasurable Radiance Buddha

Homage to Lion’s Play Bodhisattva

Homage to Lion’s Vigorous Advance Bodhisattva

Homage to Steadfast and Courageous Diligence Bodhisattva

Homage to Vajra Wisdom Bodhisattva

Homage to Boundless Body Bodhisattva

Homage to Avalokiteshvara Bodhisattva

Homage to Buddha

Homage to Dharma

Homage to Sangha.

Thus again we take refuge in all Three Jewels throughout the ten directions and the entirety of empty space. We pray that the Three Jewels will protect and rescue all sentient beings, eliminate every affliction, and enable all beings immediately to attain liberation, abandon evil and follow goodness, and never again commit evil. From this day forward, may they never again fall into the realms of hell beings, hungry ghosts, or animals.

May their body, speech, and mind all be pure; may they not dwell upon the wrongdoings of others; may they leave all karmic obstacles far behind and attain purity of karma; may no evil demon be able to sway them; may they constantly cultivate the four immeasurable states of mind ([1]); and may they advance with courageous diligence, planting immeasurable and boundless roots of goodness. Upon relinquishing this body and receiving another, may they always be born in blessed lands; may they remain mindful of the suffering of the three lower realms, arouse bodhicitta, and cultivate the bodhisattva path without pause or interruption.

May the six paramitas ([2]) and four impartial states ([3]) always be present before them. May they always freely attain the three knowledges ([4]) and six supernormal powers according to their wishes. May they enter and leave the realms of the Buddhas, freely disport themselves together with the bodhisattvas, and attain perfect enlightenment.

Today, we of the great assembly who share common karma in this Dharma assembly should give rise to fear and compassion, and with one mind and one resolve, calm our hearts, listen, and reflect carefully.

At that time, the World-Honored One emitted from the white urna between his eyebrows the light of its auspicious mark, illuminating all sentient beings throughout the six realms. Then Bodhisattva Sign of Faith, out of compassion for all sentient beings, rose from his seat, approached the Buddha, knelt, joined his palms, and addressed the Buddha, saying:

“World-Honored One! There are now sentient beings whose bodies, from head to foot, are hacked, chopped, minced, and hewn apart by the wardens of hell. When these beings have been dismembered and have fainted as though dead, a wondrous wind blows upon them and restores them to life. Once revived, they are hacked apart again. They undergo such painful retribution endlessly, without ever ceasing. What offense has brought this about?”

The Buddha said: “In past lives, these beings did not believe in the Three Jewels, did not know to make offerings, were unfilial toward their parents, and gave rise to evil and rebellious thoughts. They worked as butchers and hacked living beings apart. Because of these causes and conditions, they incur such punishment.”

– “There are also sentient beings whose bodies are coarse, numb, and rigid all over; whose eyebrows and beards have entirely fallen out; and whose whole bodies are bruised and red. They dwell among birds and beasts, far from any human presence. Their relatives shun and abandon them, and no one wishes to see them. Such evil retribution is the disease of leprosy. Through what causes and conditions do they incur this punishment?”

The Buddha replied: “In past lives, such people did not believe in the Three Jewels, were unfilial toward their parents, destroyed stupas and ruined monasteries, exploited practitioners, and struck down or shot sages and holy ones. They harmed their masters and elders, yet never recognized their wrongdoing. They forgot kindness and betrayed obligations, behaving like dogs. They defamed their superiors, made no distinction between relatives and strangers, and knew no shame. Because of these causes and conditions, they incur such punishment.”

– “There are also sentient beings with long and enormous bodies who are deaf and have no legs. They writhe and crawl along, surviving only by eating earth and sand. Tiny insects bite and gnaw at them, and day and night they undergo unceasing, immeasurable suffering. Through what causes and conditions do they incur this punishment?”

The Buddha taught: “In past lives, when they were human, they cared only for themselves and would not heed the wholesome and virtuous words of others. They were unfilial toward their parents, opposed their wishes, and rebelled against them. Some were landowners or high officials governing the four quarters; others were regional chiefs who ruled and supervised the people. Relying upon their authority and power, they unjustly seized the property of others, acted without virtue, and reduced the populace to destitution and suffering. Because of these causes and conditions, they incur such punishment.”

– “There are also sentient beings who are blind in both eyes and can see or perceive nothing. Some are crushed to death by trees; others fall into pits and die. After dying, they come back to life; after coming back to life, they die again, and this continues without end. Through what causes and conditions do they incur this punishment?”

The Buddha replied: “In past lives, they did not believe in offenses and blessings. They obscured the Buddha’s light, sewed shut the eyes of others, imprisoned living beings, and covered their heads with sacks and bags so that they could not see. Because of these causes and conditions, they incur such punishment.”

Today, when we of the great assembly who share common karma in this Dharma assembly hear these teachings of the sutra, we should be deeply afraid.

We too may have committed such offenses, but because ignorance has obscured our mind-nature, we simply cannot remember or recognize them ourselves.

Such offenses are immeasurable and boundless, and in future lives they will bring painful retribution.

Today, with utmost sincerity and single-minded earnestness, we bow our heads in submission and prostrate with all five limbs touching the ground like Mount Tai collapsing. We beseech to repent, feel shame and remorse, and reform our minds and dispositions. May the offenses already committed be eradicated through repentance. As for offenses not yet committed, from this day forward may we remain pure. We pray to take refuge in all Buddhas throughout the ten directions.

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to Unfolding Radiance Buddha

Homage to Moon-Lamp Radiance Buddha

Homage to Sun-Moon Light Buddha

Homage to Sun-Moon Radiance Buddha

Homage to Excellent Path Radiance Buddha

Homage to Gathering of Sounds Buddha

Homage to the Buddha of Supreme Dignified Bearing

Homage to the Buddha Honored for His Radiance

Homage to the Buddha Lotus Lord

Homage to the Buddha Lotus Fragrance

Homage to the Buddha Many Treasures

Homage to the Buddha Lion’s Roar

Homage to the Buddha King of the Lion’s Voice

Homage to the Buddha Lord of Diligence

Homage to the Buddha Vajra Courageous Advance

Homage to the Buddha Who Ferries All Across and Severs the Multitude of Doubts

Homage to the Buddha Great Treasure Attended by a Retinue

Homage to the Buddha Free from Sorrow

Homage to the Buddha Earth-Power Upholder of Courage

Homage to the Buddha Supreme Courageous Advance

Homage to the bodhisattva Lion’s Work

Homage to the bodhisattva Who Casts Off the Coverings of the Skandhas

Homage to the bodhisattva Tranquil Faculties

Homage to the bodhisattva Never Apart from the World

Homage to the bodhisattva Boundless Body

Homage to Avalokiteshvara Bodhisattva

Homage to the Buddha

Homage to the Dharma

Homage to the Sangha.

Again, we thus take refuge in all the Three Jewels throughout the ten directions to the limits of empty space. We pray that the Three Jewels, moved by great loving-kindness and great compassion, will bless, protect, rescue, and deliver all beings, enabling them to attain liberation immediately. May the karma leading beings to the realms of hell-beings, hungry ghosts, and animals be eradicated, so that they will ultimately no longer undergo evil retributions. May all beings leave behind the suffering of the three evil paths, together reach the ground of wisdom, and all attain peace, perfect security, and happiness.

We pray that the Three Jewels will use the radiance of great light to dispel the deepest delusion and darkest ignorance of all beings; extensively distinguish and clearly explain the subtle, profound, and wondrous Dharma gates for beings to hear, enabling them all to realize the fruit of unsurpassed bodhi and attain perfect awakening.

Today, we who share common karma in this Dharma assembly should again listen with utmost sincerity and single-mindedness, and carefully reflect:

Bodhisattva Faith-Sign addressed the Buddha, saying: “World-Honored One:

“There are also beings who stammer and speak indistinctly, whose mouths cannot form words; even when they speak, their words are unclear. Through what causes and conditions do they incur this offense?”

The Buddha replied: “In former lives, such persons slandered the Three Jewels, disparaged and reviled the sacred path, discussed the faults and merits of others, searched for others’ strengths and shortcomings, falsely accused the virtuous, and envied the worthy. Through these causes and conditions, they incur such an offense.”

“There are also beings whose bellies are as large as drums and whose throats are as narrow as needles, so that they cannot swallow food. If food is present, it turns into blood and pus. Through what causes and conditions do they incur this offense?”

The Buddha replied: “In former lives, such persons stole food belonging to the Sangha. When great assemblies were held and many delicious foods were prepared, they secretly took some for themselves, or carried sesame, salt, rice, and other food to a secluded place and ate it. Moreover, they were miserly, begrudged their own possessions, coveted the possessions of others, constantly harbored malicious intentions, and gave others poison to drink, causing their breath to be obstructed. Through these causes and conditions, they incur such an offense.”

“There are also beings who are continually burned by prison guards, have molten iron poured over their bodies, and have iron nails driven into them. Once the nails are driven in, flames spontaneously arise and burn their bodies until all their flesh is scorched red. Through what causes and conditions do they incur this offense?”

The Buddha replied: “In former lives, they practiced as masters of acupuncture and bloodletting, injuring the bodies of others. They inserted needles improperly, deceived others to obtain their wealth, and caused them pain and suffering. Through these causes and conditions, they incur such an offense.”

“There are also beings who continually dwell within cauldrons of boiling water. Ox-headed prison guards hold iron forks in their hands, hook the beings, cast them into the cauldrons, and boil them until their flesh is thoroughly cooked; then they blow upon them and restore them to life. Once restored to life, they boil them again. Through what causes and conditions do they incur this offense?”

The Buddha replied: “In former lives, such persons worked as butchers, killing living beings, scalding them in boiling water, and plucking out all their hair or feathers. The beings they slaughtered were so numerous that they could not be counted. Through these causes and conditions of evil karma, they incur such an offense.”

Today, when we who share common karma in this Dharma assembly hear these teachings of the sutra, we should be deeply afraid.

We do not know in which evil paths we may have committed immeasurable offenses such as these. In future lives, we will certainly have to undergo those terrible retributions. Even in this present life, we may undergo such terrible retributions: being mute, stammering, and unable to speak, or having large bellies and narrow throats, unable to swallow food. Life is impermanent. Although today we are safe and happy, we cannot know what tomorrow will bring.

When retribution suddenly arrives, there will be no escape.

Everyone should clearly understand this meaning, single-mindedly maintain right mindfulness, and entertain no other thoughts. With wholehearted earnestness, let us cast our five limbs to the ground and bow our heads in sincere homage. For the sake of all beings throughout the four modes of birth and six paths who are suffering today, have suffered, or will suffer, we take refuge in the Great Compassionate Father of the World.

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to the Buddha Sovereign Mastery King

Homage to the Buddha Immeasurable Voice

Homage to the Buddha Radiance of Samadhi

Homage to the Buddha Treasure Radiance

Homage to the Buddha Jeweled Canopy Illuminating Emptiness

Homage to the Buddha Wondrous Treasure

Homage to the Buddha Imperial Banner

Homage to the Buddha Brahma Banner

Homage to Amitabha Buddha

Homage to the Buddha Supreme Excellence

Homage to the Buddha Collection of Voices

Homage to the Buddha Diligence of the Vajra Division

Homage to the Buddha Sovereign King of Spiritual Powers

Homage to the Buddha Treasure Flame

Homage to the Buddha Pure Moon Banner Proclaiming Radiance

Homage to the Buddha Wondrous Bliss

Homage to the Buddha of Immeasurable Banners and Pennants

Homage to the Buddha Immeasurable Pennants

Homage to the Buddha Great Light Universally Illuminating

Homage to the Buddha Jeweled Banner

Homage to the bodhisattva Supreme Wisdom

Homage to the bodhisattva Never Apart from the World

Homage to the bodhisattva Boundless Body

Homage to Avalokiteshvara Bodhisattva

Homage to the Buddha

Homage to the Dharma

Homage to the Sangha.

Again, we thus take refuge in all the Three Jewels throughout the ten directions to the limits of empty space. We pray that all Buddhas and bodhisattvas, through the power of great loving-kindness and great compassion, will rescue and protect all suffering beings and, through the power of spiritual penetration, eradicate their evil karma, so that they will never again fall into the three paths of suffering but will reach a place of pure peace and happiness. Wherever they are born, may they attain purity, and may their merit and virtue be complete and inexhaustible. Whenever they relinquish one body and receive another, may they always encounter the Buddhas and, together with the great bodhisattvas, attain perfect, unsurpassed awakening.

Today, we who share common karma in this Dharma assembly should apply still greater strength of mind and listen attentively.

Bodhisattva Faith-Sign again addressed the Buddha, saying: “World-Honored One, there are also beings within a city of fire whose hearts and livers are burned. Although the city’s four gates stand open, whenever they run toward one, the gate immediately closes by itself. Though they run everywhere, east and west, they cannot escape and are wholly consumed by fire. Through what causes and conditions do they incur this offense?”

The Buddha replied: “In former lives, they set forests and mountains ablaze, breached dikes and embankments, and fried various kinds of chicken and duck eggs, causing living beings to be scorched, burned, and killed. Therefore, they incur such an offense.”

“There are also beings who continually dwell upon the Snow Mountains, where cold winds blow upon them and split their skin and flesh. They seek death but cannot die and seek life but cannot live; their suffering is boundless and unbearable. Through what causes and conditions do they incur this offense?”

The Buddha replied: “In former lives, such persons were bandits who waylaid others and stripped away their clothing to provide for themselves. In the freezing cold of winter, they left others naked and caused them to freeze to death. They also skinned and carved the flesh of cattle and goats, causing living beings immeasurable pain. Through these causes and conditions, they incur such an offense.”

“There are also beings who continually dwell upon mountains of knives and in forests of swords. Wherever they make contact, they are immediately cut apart; their bodies, hands, and feet are all hacked to pieces, causing agony and suffering that cannot be endured. Through what causes and conditions do they incur this offense?”

The Buddha replied: “In a former life, that person made a livelihood by killing living beings, dismembering and cutting up their flesh, slicing, flaying, and stripping them, separating bones from flesh, and severing heads from bodies. They hung them aloft, weighed them, and sold them, or even hung them up alive for sale, inflicting unbearable agony upon living beings. Because of the karmic conditions of those evil deeds, that person incurs such retribution.”

“Again, there are living beings whose ears, eyes, and other faculties are impaired, so that their five faculties are incomplete. Through what karmic conditions do they incur such retribution?”

The Buddha replied: “In former lives, they raised hunting birds and hounds and used them to hunt. They shot birds and beasts, sometimes shattering their heads, sometimes trapping and severing their legs, and plucked out their feathers and wings while they were still alive, inflicting unbearable suffering upon living beings. Because of those karmic conditions, they incur such retribution.”

Today, we, the assembly of fellow practitioners in this Dharma assembly, hearing these teachings of the sutra, are filled with great fear. Together, with utmost sincerity and single-minded earnestness, we prostrate with all five limbs touching the ground and bow our heads in reverence. On behalf of all living beings throughout the ten directions—whether they have suffered, are now suffering, or will suffer—we take refuge in the Great Compassionate Father of the world.

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to Pure Light Buddha

Homage to Jewel King Buddha

Homage to King of Flowers of the Root of Longevity Buddha

Homage to Majestically Adorned Vipaśyin Buddha

Homage to Bodhisattva of Enlightening Transformation Buddha

Homage to Firm and Fearless Buddha

Homage to the One Vehicle of Deliverance Buddha

Homage to King of Majestic Inner Virtue Buddha

Homage to Vajra-Firm, Subduer and Destroyer of Dissolution Buddha

Homage to Jewel Fire Buddha

Homage to Radiant Jewel Moon Buddha

Homage to Supreme Worthy Buddha

Homage to the Jewel Lotus Family Buddha

Homage to the Solitary Destroyer of Māra’s Ensnaring Net Buddha

Homage to the Power of the Lion’s Roar Buddha

Homage to Compassionate Diligence Buddha

Homage to Radiant Golden Jewel Buddha

Homage to Immeasurably Honored Peak Buddha

Homage to Immeasurably Honored King Free from Defilement Buddha

Homage to Foremost in Virtue Buddha

Homage to Medicine King Bodhisattva

Homage to Superior Medicine Bodhisattva

Homage to Boundless Body Bodhisattva

Homage to Avalokiteshvara Bodhisattva.

Again, we likewise take refuge in all the Three Jewels throughout the ten directions to the limits of empty space. We pray that the Three Jewels, through their great loving-kindness and great compassion, will rescue and protect all living beings throughout the ten directions, causing those now undergoing suffering to attain immediate liberation, and those who would undergo suffering to eradicate their afflictions completely and ultimately never again fall into the three evil paths.

From this day forward until the day they attain Buddhahood, may they completely eliminate the obstructions of the three karmas and extinguish the five fears; may they become fully endowed with the adornments of merit and virtue; may they gather in and transform all living beings, lead them toward the unsurpassed path, and attain perfect enlightenment.

Today, we, the assembly of fellow practitioners in this Dharma assembly, again calm our minds and listen:

Bodhisattva Sign of Faith addressed the Buddha: “World-Honored One, there are also living beings who are lame and crippled, with hunched backs and contracted limbs, unable to grasp things or to walk and stand. Through what karmic conditions do they incur such retribution?”

The Buddha replied: “In former lives, they were malicious people who placed weapons along roads, set out guns and swords, and dug pits and holes to entrap and harm living beings. Because of those evil deeds, they incur such retribution.”

“Again, there are living beings whose bodies are bound by prison guards and who suffer the misery of cangues and shackles, unable to escape. Through what karmic conditions do they incur such retribution?”

The Buddha replied: “In former lives, those persons caught living beings with nets and confined and bound the six kinds of domestic animals. Or, as rulers wielding local authority and governing the people, they greedily extorted wealth and unjustly imprisoned innocent and virtuous persons, leaving the aggrieved with no one to whom they could appeal.”

“Again, there are living beings who are deranged, foolish, insane, or terrified, and cannot distinguish good from bad. Through what karmic conditions do they incur such retribution?”

The Buddha replied: “In former lives, they were people who indulged in intoxicating drink. Their minds and thoughts became disordered, and they committed the thirty-six faults. Thus, they fall into a state of stupidity and delusion, like drunkards unable to distinguish good from bad or recognize distinctions of high and low, honored and humble. Because of those evil deeds, they incur such retribution.”

“Again, there are living beings of short stature and small build whose genital organs are extremely enlarged. When left hanging, they cause bodily pain, so they must carry them over their backs as they walk; whether walking, standing, lying down, or sitting, they are always impeded. Through what karmic conditions do they incur such retribution?”

The Buddha replied: “In former lives, they traded in gold and precious stones, praising their own treasures while disparaging those of others. They tampered with measuring vessels, twisted weighing beams, bent scale hooks, and falsified units of length. Because of those karmic conditions, they incur such retribution.”

Today, we, the assembly of fellow practitioners in this Dharma assembly, hearing these teachings of the Buddha, are filled with great fear. Together, single-mindedly and with wholehearted earnestness, we prostrate with all five limbs touching the ground and bow our heads in reverence. On behalf of all living beings who have suffered and all living beings in the six paths who will undergo suffering, and on behalf of our parents, teachers and elders, faithful donors and benefactors, wholesome and unwholesome spiritual companions, extending universally to all living beings throughout the ten directions, we take refuge in the Great Compassionate Father of the world.

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to the Fragrant Peak of Incalculable Diligence Buddha

Homage to Supremacy Beyond Words Buddha

Homage to Peak Free from Delusion Buddha

Homage to Moon-Reflected Peak Buddha

Homage to Peak of Unequaled Light Buddha

Homage to Light Unhindered by Space Buddha

Homage to the Utterly Pure Immeasurable Banner Buddha

Homage to King Who Abides in the Truth of Filial Devotion Buddha

Homage to the Peak Who Accomplishes All Buddha-Lands Buddha

Homage to the Peak of Pure Wisdom and Virtue Buddha

Homage to Pure Wheel Banner Buddha

Homage to the Supreme Peak of Lapis Lazuli Light Buddha

Homage to the Jewel Virtue Family Buddha

Homage to the Abiding Jewel of Utterly Pure Virtue Buddha

Homage to the Supreme Radiance of the Jewel of Deliverance Buddha

Homage to the Supreme Golden Peak of Immeasurable Shame and Remorse Buddha

Homage to Manjushri Bodhisattva

Homage to Samantabhadra King Bodhisattva

Homage to Boundless Body Bodhisattva

Homage to Avalokiteshvara Bodhisattva.

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

We, the disciples named . . . today, relying upon the power of the Buddha, the power of the Dharma, and the power of the bodhisattvas, reverently bow, take refuge, and beseech repentance on behalf of all living beings.

May those living beings who have already undergone suffering, through the power of the great loving-kindness and compassion of all Buddhas and bodhisattvas, immediately attain liberation.

May those living beings who have not yet undergone suffering, from this day forward until the day they attain the Way, ultimately never again fall into the evil paths. May they remain far removed from the sufferings of the eight difficulties, receive the eight blessed births, acquire wholesome faculties, accomplish equality, become fully endowed with wisdom, attain eloquence, become pure and sovereign, and together with all Buddhas attain perfect enlightenment.

Today, we, the assembly of fellow practitioners in this Dharma assembly, should know how to direct our minds, calm our thoughts, and listen. Bodhisattva Sign of Faith addressed the Buddha, saying: “World-Honored One, there are also living beings whose appearance is exceedingly ugly: their bodies are black as ink, while both ears are blue; their shoulders protrude, their faces are flat, their noses are flattened, their eyes are bloodshot and turbid yellow, their teeth and gums are jagged and decayed, their breath is foul and rank, and their thighs are short and swollen.

Their bellies are large, their waists narrow, and their hands and feet contracted; their ribs and spines protrude, causing their clothes to wear away; and they eat excessively. They are afflicted with malignant, foul-smelling sores, defiled with blood and pus; with dropsy, wasting thirst, leprosy, abscesses, and cancer. Every evil, poisonous, and ferocious affliction is gathered in their bodies.

Even when they wish to draw near to others, no one pays them any heed. If another person commits an offense, they too become implicated without cause and suffer calamity. They are never able to see the Buddha or hear the Dharma, and know neither bodhisattvas nor sages and holy ones.

They pass continually through realms of suffering without ever reaching an end. Through what karmic conditions do they incur such retribution?”

The Buddha taught: “Because in previous lives they were unfilial children toward their parents; ministers who were neither loyal nor upright toward their sovereigns; superiors who did not care for their subordinates; subordinates who did not respect their superiors; people who were neither sincere nor trustworthy toward friends, nor humane and righteous toward their neighbors; officials who neglected their duties at court; judges who lacked virtue in passing judgment; and people who lacked magnanimity, whose minds were perverse, who slew rulers and ministers, slighted elders and those worthy of honor, betrayed their countries and trafficked in their people, destroyed cities and fortifications, plundered and stole—thus committing immeasurable evil karma.

“Moreover, they praised themselves and disparaged others, encroached upon the elderly, oppressed the orphaned and solitary, reviled the worthy, treated teachers and elders with contempt, and deceived the miserly.

“In short, they committed every kind of offense. Because of these causes and conditions, they received such painful retribution and karmic punishment.”

At that time, when those undergoing punishment heard the Buddha teach thus, they wept so bitterly that the earth trembled, and their tears poured down like rain. They then addressed the Buddha, saying: “We pray that the World-Honored One will remain forever in the world, expounding the Dharma and teaching us so that we may attain liberation.”

The Buddha replied: “If I were to remain forever in the world, those of meager merit who have planted no roots of goodness would say that I was still living and would give no thought to impermanence. They would freely commit immeasurable evil deeds and later repent when it was already too late.

“O good men! It is like a young child: while his mother is always beside him, he does not think that meeting his mother is difficult. Only when she goes away does he begin to think of her, yearning and longing for her. When his mother returns, he is filled with joy.

“O good men! I am now likewise. I know that sentient beings do not seek the truth or the eternally abiding true mind; therefore, I enter nirvana.”

At that time, before those sentient beings who were undergoing punishment, the Buddha spoke this verse:

Flowing waters are not always full;

Raging fires do not burn forever.

The sun rises and then sets;

The moon waxes full and then wanes.

Honor, wealth, and nobility

Are even more impermanent.

Reflecting upon this, one must diligently

Bow in homage to the Three Jewels.

After the Buddha had spoken this verse, all those undergoing punishment became sorrowful and addressed the Buddha, saying: “What good deeds should all sentient beings perform in order to escape these sufferings and punishments?”

The Buddha taught: “Good men! You must diligently honor and support your parents, serve your teachers and elders, take refuge in the Three Jewels, and diligently cultivate generosity, moral discipline, patience, diligence, meditative concentration, wisdom, loving-kindness, compassion, sympathetic joy, and equanimity. Regard enemies and loved ones alike, making no distinction between close and distant. Do not slight the elderly, the orphaned, the widowed, or the solitary; do not despise the poor and lowly. Protect and assist others as you would yourselves, and harbor no malicious thoughts toward anyone.

“If you can cultivate in this way, you will have repaid the kindness of all Buddhas. You will forever remain far from the three evil realms and will suffer no more.” When the Buddha had taught this sutra, the great bodhisattvas immediately attained the fruit of unsurpassed bodhi. The shravakas and pratyekabuddhas immediately realized the six superknowledges, the three higher knowledges, and the eight liberations. All the others in the great assembly attained the purified Dharma eye. ([5])

Any sentient being who hears this sutra will not fall into the three evil realms or encounter the eight difficulties. The hells will become empty, and suffering will be no more.

Bodhisattva Faith-Sign addressed the Buddha, saying:

“World-Honored One, what is the name of this sutra? How should bodhisattva-mahasattvas uphold it?”

The Buddha told Bodhisattva Faith-Sign: “Good man, this sutra is called the Sutra on Retribution, Instruction, and Transformation in the Hells. You should uphold it and circulate it everywhere; its merit and virtue are immeasurable.”

When the great assembly heard these words taught by the Buddha, they rejoiced wholeheartedly, bowed in homage, and faithfully practiced accordingly.

Today, we of the great assembly who share common karma in this Dharma assembly have heard the Buddha’s teaching thus. We should be deeply fearful, give rise to compassion, rely upon the Buddha’s spiritual power, cultivate the bodhisattva path, remember the sufferings of hell, and arouse the mind of bodhi. For the sake of all sentient beings presently suffering in the realm of hell-beings, all sentient beings presently suffering in the realm of hungry ghosts, all sentient beings presently suffering in the realm of animals, and, extending further, all sentient beings throughout the ten directions presently suffering within the six realms, let us single-mindedly and wholeheartedly repent on behalf of those sentient beings so that they may attain liberation.

If we of the great assembly do not diligently employ skillful means to transform calamity into blessings, then in each and every hell we will all bear a share of the guilt.

Together, with utmost sincerity, let us think of our parents, teachers and elders, relatives, and loved ones who will undergo painful retribution in the future. Let us also think of how we ourselves, both now and in the future, must undergo such painful retribution. Therefore, we of the great assembly should together be single-minded and earnest, prostrate with all five limbs touching the ground, and, with sincere and attentive contemplation, pray that a single thought may move the Buddhas of the ten directions and that a single bow may eradicate immeasurable transgressions and suffering.

May all sentient beings who have undergone suffering in the six realms, through the power of the Buddha, the power of the Dharma, and the power of the sages and saints, immediately attain liberation. If any sentient beings within the six realms are suffering, may the power of the Buddha, the power of the Dharma, and the power of the sages and saints enable them forever to end the sufferings of the six realms. From this day forward, may they never again fall into the evil realms; may they eliminate the three karmic obstructions, be reborn wherever they wish, eradicate the five fears, attain freedom and liberation, and diligently cultivate the path without stopping or resting.

May they adorn themselves with wondrous practices, pass beyond the Dharma Cloud Bhumi ([6]), enter the Vajra Mind ([7]), and attain perfect, complete enlightenment.

Today, we of the great assembly who share common karma in this Dharma assembly should again single-mindedly attend, calm our minds, listen, and carefully reflect:

The Sutra of Miscellaneous Treasures records: At that time, a ghost addressed Venerable Maudgalyayana, saying:

“On my body, my eyes are upon my two shoulders, while my nose and mouth are upon my chest, and I have no head. Through what causes and conditions have I incurred this punishment?”

Venerable Maudgalyayana replied: “In a previous life, you were an apprentice in a butcher’s shop. Whenever cattle were slaughtered, you rejoiced and bound and dragged them with ropes. Because of those causes and conditions, you have incurred this punishment. This is only the blossoming of karmic retribution; its fruit will ripen in hell.”

– Another ghost addressed Venerable Maudgalyayana, saying: “My body is like a lump of flesh, without hands, feet, ears, eyes, nose, tongue, and so forth. Worms constantly burrow into my body, while birds peck, tear, bite, and devour it. The pain is immeasurable and unbearable. Through what causes and conditions have I incurred this punishment?”

Venerable Maudgalyayana replied: “In a previous life, you gave others poisonous medicine to induce abortions, destroying unborn life and preventing sentient beings from living out their full span. Because of those causes and conditions, you have incurred this punishment.”

– Another ghost addressed Venerable Maudgalyayana, saying: “My belly is enormous, but my throat is as narrow as a needle. For five full kalpas, I have never eaten or drunk anything. Through what causes and conditions have I incurred this punishment?”

Venerable Maudgalyayana replied: “In a previous life, you were the head of a community. Relying upon your own wealth and noble status, you indulged in drunken excess, behaved wantonly, despised others, and seized their food and drink, causing all the people to suffer hunger, thirst, and misery. Because of those causes and conditions, you have incurred this punishment. This is only the blossoming of karmic retribution; its fruit will ripen in hell.”

– Another ghost addressed Venerable Maudgalyayana, saying: “Throughout this life, I have had two iron rings beneath my armpits, and my entire body is burned to ashes. What offense caused me to come to such a state?”

Venerable Maudgalyayana replied: “In a previous life, when you were distributing cakes to the assembly, you secretly took two of them and hid them beneath your armpits. Because of those causes and conditions, you have incurred this punishment. This is only the blossoming of karmic retribution; its fruit will ripen in hell.”

– There was also a ghost who addressed Venerable Maudgalyayana, saying: “I constantly wrap my head in cloth, fearing that someone will come to kill me, and my mind is filled with terror. What offense has brought me to such a state?”

Venerable Maudgalyayana replied: “In a former life, you committed sexual misconduct with another’s spouse. You constantly feared being seen, or feared that the person’s husband or children would catch you, bind you, beat you, and kill you. Because you always harbored fear in your heart, you have incurred this retribution. This is merely the blossoming of that offense; its fruit will ripen in hell.”

Today, when we, the assembly sharing common karma in this Dharma assembly, hear the teaching of the sutra, how could we not be afraid?

From beginningless time until today, we too have committed immeasurable evils such as these. All those offenses arose because we lacked a mind of loving-kindness and compassion: relying upon strength to oppress the weak, harming sentient beings, even stealing the possessions of others, becoming deluded and degraded, falling into corruption, flattering others, slandering the virtuous, and creating countless offenses.

The retribution for such offenses lies in the hells, and we shall assuredly undergo torment in the three evil realms.

Today, with utmost sincerity, wholehearted and earnest, we cast our five limbs to the ground and bow our heads in reverent homage. On behalf of all sentient beings throughout the ten directions who have undergone painful retribution in the six realms and who are now undergoing suffering in the six realms, we seek repentance.

We also pray to seek repentance on behalf of our parents, teachers, and all our relatives and kin, and we likewise seek repentance for ourselves. May all the offenses already committed be completely eradicated. As for offenses not yet committed, we dare never commit them.

We pray to take refuge in the Great Compassionate Father of the World.

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to Lotus-Honored-Peak Buddha

Homage to Pure-Jewel-Rising-Peak Buddha

Homage to King of Banners Adorned with Lamps Buddha

Homage to Lamp of Dharma-Emptiness Buddha

Homage to Accomplishment of All Virtues Buddha

Homage to King of Banners of the Worthy Buddha

Homage to Upholder of the Form of All-Jewel Wisdom Buddha

Homage to Severing Doubt, Uprooting Desire, and Dispelling Darkness Buddha

Homage to Majestic and Fearless in Mind, Unaffected by Terror Buddha

Homage to Lion Buddha

Homage to Far-Renowned Buddha

Homage to Dharma-Name-and-Title Buddha

Homage to Upholding the Dharma Buddha

Homage to Banner of Dharma Buddha

Homage to Radiant Lamp of Mount Sumeru Buddha

Homage to Adornment of the Jewel Treasury Buddha

Homage to Sandalwood Mani Light Buddha

Homage to Sovereign King of the Vajra Ocean Buddha

Homage to King of the Light of Great Compassion Buddha

Homage to Supreme Utpala Lotus Buddha

Homage to King Adorned with Lotus Stamens Buddha

Homage to Adamantine and Resolute Sovereign King Buddha

Homage to King of the Supreme Moon Buddha

Homage to King of the Light of the Sun and Moon Buddha

Homage to Mahasthamaprapta Bodhisattva

Homage to Ever-Diligent Bodhisattva

Homage to Never-Resting Bodhisattva

Homage to Akashagarbha Bodhisattva

Homage to Avalokiteshvara Bodhisattva.

Thus, once again, we take refuge in all the Three Jewels throughout the ten directions to the very limits of empty space. We pray that the Three Jewels, moved by great loving-kindness and great compassion, will rescue and protect all sentient beings who are presently suffering and who will undergo suffering in the six realms, enabling them immediately to attain liberation. May the power of spiritual realization eradicate the three evil realms and the karma of hell, so that from this day onward until the day they attain Buddhahood, those sentient beings will never again fall into the evil realms.

May they cast off bodies of painful retribution and attain vajra bodies; may the four immeasurable minds and the six paramitas always be present before them; may they freely and masterfully possess the four unobstructed eloquences and the six spiritual powers; may they advance with courageous diligence, never ceasing and never resting, until they perfect the practices of the ten bhumis, and then return to liberate all sentient beings.

THE COMPASSIONATE DHARMA ASSEMBLY RITE OF REPENTANCE

Fascicle Three

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