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 dispelling doubts and practicing repentance, all evil, delusion, and wrongdoing are extinguished. Then, by arousing the resolve to guide one another in cultivation, enmities are released and one attains ease and freedom.

How, then, could the assembly not be delighted and rejoice?

Concerning the meaning of these causes for joy and happiness, the sutras state: “There are eight difficult states: first, hell; second, hungry ghosts; third, animals; fourth, the borderlands (1); fifth, the heaven of long life (2); sixth, obtaining a human body but being mute, deaf, speech-impaired, or disabled; seventh, being born into a family of wrong views (3); and eighth, being born before or after a Buddha.”

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

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

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

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

How may this be known?

Consider the eighth difficult state, 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 a doubting mind constitutes a difficult state; it is not necessarily the failure to live at the same time as a Buddha that constitutes one.

Mara Papiyan harbored evil in his heart and fell into hell while still alive.

A dragon who heard the Dharma was still able to awaken to the path of bodhi. How, then, can it be certain that merely dwelling among humans or devas means there are no difficult states? If the mind recognizes goodness, its karmic reward is impartial.

The Six Desire Heavens are exalted, yet beings there may fall into hell; animals are lowly, yet they may ascend to the place of awakening.

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 have, because of doubtful minds, turned circumstances that are not difficult states into difficult states. If the mind is upright, a difficult state becomes no difficulty.

This one example alone is sufficient to make the matter clear: whether before or after a Buddha, there is still the Right Dharma; the borderlands and the animal realm may both become places of awakening. If the mind is upright, no difficult state remains; but if the mind still doubts, difficult states become immeasurable.

Such reasons for rejoicing are truly not few, yet in daily life the assembly does not recognize its own merit and virtue.

I shall now briefly set forth, according to my shallow understanding, these reasons for rejoicing, so that the assembly may reflect upon them.

If we recognize our reasons for rejoicing, we must cultivate the mind that seeks liberation from the world.

In what should we rejoice?

– The Buddha taught: “It is difficult to escape from hell.” We have now together escaped the sufferings of hell. This is the first cause for rejoicing.

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

– It is difficult to cast off the animal state. We have now escaped the karmic recompense of an animal. This is the third cause for rejoicing.

– Those born in the borderlands do not understand humaneness and righteousness. We now dwell together in a central land where the Buddha-Dharma circulates and personally receive the wondrous teachings of the Buddhas. This is the fourth cause for rejoicing.

– Those born in the heaven of long life do not know how to plant roots of merit. We here are all able to plant roots of goodness. This is the fifth cause for rejoicing.

– A human body is difficult to obtain, and once lost, difficult to regain. We have all now obtained human birth. This is the sixth cause for rejoicing.

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

– Possessing worldly intelligence and eloquence (4) turns what is not a difficult state into one. We now single-mindedly take refuge in the Right Dharma. This is the eighth cause for rejoicing.

– Being born before or after a Buddha is considered a difficult state; some regard their inability to see the Buddha with their own eyes as a great difficulty. We have now together made the great wholesome vow to liberate all sentient beings throughout the end of future time, and we do not cling to not seeing the Buddha as a difficult state. Once we behold an image of the Buddha and once we hear the Right Dharma, we regard it as no different from seeing and hearing the Buddha when he first taught the Dharma at Deer Park. The precious purpose of our practice is to extinguish offenses and generate merit; we do not consider failure to see the Buddha a difficult state.

– The Buddha taught: “It is difficult to see a Buddha.” We have now together beheld the Buddha’s form. This is the ninth cause for rejoicing.

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

– The Buddha taught: “It is difficult to leave the household life.” We have now departed from family attachments and severed craving, returning to the Way. This is the eleventh cause for rejoicing.

– The Buddha taught: “It is easy to benefit oneself but difficult to benefit others.” Every prostration and bow we now make is dedicated for the benefit of all sentient beings throughout the ten directions. This is the twelfth cause for rejoicing.

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

– The Buddha taught: “It is difficult to practice seated meditation.” Some among us now still their minds and settle their intentions. This is the fifteenth cause for rejoicing.

Today, we who share common karma in this Dharma assembly see that there are immeasurable and boundless causes for rejoicing such as these; they cannot all be recounted in so few words.

Generally, people in this world have little joy and much suffering. Even one cause for rejoicing brings delight; how much more so when we now possess so many unobstructed causes for joy!

This freedom from obstruction is entirely due to the awe-inspiring spiritual power of the Three Jewels throughout the ten directions. We should all remember the kindness and virtue of the Buddha, Dharma, and Sangha. The assembly should earnestly bow with heads at the feet of the Three Jewels, vowing on behalf of all kings, emperors, local rulers, peoples, parents, teachers and elders, senior, middle, and junior monastics, faithful donors and benefactors, wholesome and unwholesome spiritual acquaintances, devas, immortals, the Four Heavenly Kings who protect the world, the intelligent and upright spirits of heaven, earth, and space who reward good and punish evil, guardians of mantra practitioners, Dragon Kings and dragon spirits of the five directions, the eight classes of beings,

all great Mara kings, the great Maras of the Five Emperors, all Mara kings, King Yama, the Governor of Mount Tai, the great spirits of the five paths, the eighteen kings of hell and all their officials; extending universally to all infinite and inexhaustible kinds of sentient beings endowed with consciousness and Buddha-nature throughout the three realms and six paths: for the sake 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, out of loving-kindness and compassion, gather us all into their care and, through their inconceivable and sovereign spiritual power, shelter, protect, rescue, and deliver us. May all devas, immortals, spirit kings, spirit generals, and all sentient beings throughout the six paths henceforth cross beyond the ocean of birth and death and reach the other shore of liberation; may their practices and vows soon be perfected; and may they together ascend the Ten Grounds, enter the vajra mind, and attain Perfect Awakening.

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 have 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 equally? If we did not know the Three Jewels, how could we obtain the wondrous wisdom that realizes the unsurpassed Way? If we did not know the Three Jewels, how could we clearly understand and cultivate according to the principle of the twofold emptiness—emptiness of persons and emptiness of dharmas—which is 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 give rise to; now it has arisen.”

Because we have now taken refuge in the Three Jewels, our eyes do not see flames erupting or tongues being torn out in the realms of hell and hungry ghosts; our ears do not hear the anguished cries of torment and suffering in those realms; our noses do not smell the stench of blood and pus, or of skin being flayed and flesh being cut; our tongues do not taste putrid and decaying substances; and our bodies do not touch freezing cold, blazing furnaces, or boiling cauldrons in hell.

Our minds always know the Buddha as the benevolent father, supreme in loving-kindness and compassion, and the Great King of Physicians. Our minds know that all the Buddha-Dharma is excellent medicine for curing the illnesses of all sentient beings, and that the sages and saints are loving mothers who care for all sick sentient beings. Our minds always know that the Three Jewels are the three precious refuges that protect the world, and we remain fully aware of whatever our minds contemplate.

Although we were born without encountering a Buddha and live in the Final Dharma Age, we possess 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. All these excellent karmic rewards arise from wholesome conditions in past lives and from the kindness of the Three Jewels, which enables us to give rise to the bodhi mind. Such benefits are immeasurable and boundless, beyond enumeration. How, then, could we fail 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, making offerings is the greatest.

The Buddha taught in the sutras: “I recall that in a past life I made even the slightest offering to the Three Jewels. Through the merit of that act, I have now encountered the Buddha, the World-Honored One.”

The sutras also state: “If one desires favorable karmic rewards and builds stupas and monasteries, or 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 give rise to the bodhi mind, establish the Four Great Vows, create immeasurable wholesome conditions, deepen the innermost 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 who pulverize their bodies as offerings cannot repay one ten-thousandth of the Buddha’s kindness; how much less can we ordinary beings repay it? The supreme course is for the assembly to follow the sutras’ teachings and work for the benefit of others. Everyone should wholeheartedly bow with heads at the feet of the Three Jewels and, on behalf of all infinite and inexhaustible sentient beings in 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 Precious Virtue Buddha

Namo Worthy of Renown Buddha

Namo Flower Body Buddha

Namo Great Voice Buddha

Namo Eloquence-Praising Buddha

Namo Vajra Pearl Buddha

Namo Amitayus Buddha

Namo Pearl Adornment Buddha

Namo Great King Buddha

Namo Lofty Virtue and Practice Buddha

Namo Exalted Renown Buddha

Namo Hundred Lights Buddha

Namo Joy-Extinguishing Buddha

Namo Dragon Division Buddha

Namo Fulfillment of Vows Buddha

Namo Precious Moon Buddha

Namo Extinguishing Joy Buddha

Namo King of Joy Buddha

Namo Tamer Buddha

Namo Sovereign Joy Buddha

Namo Jeweled Topknot Buddha

Namo Free from Fear 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 THANKS THE ASSEMBLY

Today, we who share common karma in this Dharma assembly have together given rise to steadfast faith, aroused the bodhi mind, and vowed never to retreat. This is a powerful and inconceivable aspiration. Such a mind and resolve are highly praised by all Buddhas.

Today, I, the compiler, also rejoice wholeheartedly and vow that we shall meet again in future lives. Casting off this body and receiving another, may we never be separated until the day we attain Buddhahood, always remaining kin in the Buddha-Dharma and a family of loving-kindness and compassion.

In establishing this Repentance Dharma today, I may have acted presumptuously. My wisdom is not bright, my conduct does not accord with the practice, and I have rashly expressed these intentions. I truly fear how this may appear to those who see or hear it.

Human strength is limited and frail, while this undertaking is important and vast; they oppose each other like water and fire, and I therefore feel deeply apprehensive. Without relying upon a powerful supporting cause, no supreme and wondrous result could be achieved. I sincerely know that I have made errors, yet my heart has not forgotten goodness. I hope to rely upon the protective mindfulness of the assembly, who all share a compassionate heart. I respectfully beseech the assembly to confer its virtue upon this Dharma assembly.

Time passes swiftly and suddenly. If we allow karmic conditions to carry us along, it will be difficult to encounter such a supreme gathering again.

Each of us should therefore strive diligently in the liturgy, benefiting both self and others. Do not arrogantly reject it and later regret it when regret is of no avail.

Once the Buddha’s Dharma voice enters the ear, its merit and blessed reward remain throughout eternal kalpas; a single thought of wholesome intention benefits body and mind forever.

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

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

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo Majestic Virtue and Serene Nirvana Buddha

Namo Lifespan and Characteristics Buddha

Namo Many Heavens Buddha

Namo Suyama Buddha

Namo Beloved of Devas Buddha

Namo Assembly of Jewels Buddha

Namo Jeweled Division Buddha

Namo Lion’s Share Buddha

Namo Supremely Lofty Practice Buddha

Namo King among Humans Buddha

Namo Wholesome Intention Buddha

Namo Light of the World Buddha

Namo Jeweled Majestic Virtue Buddha

Namo Vehicle of Virtue Buddha

Namo Awakening Thought Buddha

Namo Joyous Adornment Buddha

Namo Fragrant Offering Buddha

Namo Fragrant Elephant Buddha

Namo Blazing Multitude Buddha

Namo Compassionate Form Buddha

Namo Wondrous Fragrance Buddha

Namo Donning Armor Buddha

Namo Fierce Majestic 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

UNIVERSALLY MAKING THE GREAT VOWS

Today, we who share common karma in this Dharma assembly again rely together upon the meritorious causes and conditions of repentance and the arousing of the bodhi mind. We vow for all heavenly lords, all devas, and their retinues throughout the ten directions to the limits of empty space; for all lords of immortals, all true immortals, and their retinues; for the Brahma kings, Shakra, the Four Heavenly Kings who protect the world, all spirit kings and generals, and their retinues; for all intelligent and upright spirits of heaven, earth, and space who reward good and punish evil, all guardians of mantra practitioners, all spirit kings and generals, and their retinues;

for the Wondrous Transformation Dragon Kings, the Head-Transformed Di Dragon Kings, the Dragon Kings of the five directions, dragon spirits, the eight classes of beings, the spirit kings and generals of the eight classes, and their retinues; for the asura kings, all spirit kings and generals, and their retinues; for all human kings, ministers, subjects, generals, commanders, and their retinues in the human path; for all bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, and their retinues throughout the ten directions; for King Yama, the Governor of Mount Tai, the great spirits of the five paths, the eighteen kings of hell, all spirit kings and generals, and their retinues;

for all sentient beings in the hells, all sentient beings among hungry ghosts, all sentient beings among animals, and the retinues of each kind; for all sentient beings, great or small, throughout the ten directions to the limits of empty space and throughout the end of future time, and for their retinues.

We further vow that if any sentient beings in future generations violate the great vows made today, they shall all return to this ocean of great vows and each become fully endowed with merit and wisdom.

For all such infinite 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 compassion of all Buddhas throughout the ten directions to the limits of empty space; upon the power of their fundamental vows; upon their immeasurable and inexhaustible wisdom and merit; upon the power by which they protect sentient beings and comfort sentient beings; upon the power that exhausts the outflows of all devas and immortals; upon the power that gathers and transforms all wholesome spirits; upon the power that rescues all beings in hell; upon the power that relieves and delivers all hungry ghosts;

and upon the power by which the Buddhas, great bodhisattvas, and all sages and saints liberate all animals.

Relying upon these powers, may all sentient beings obtain the fulfillment of their vows.

Today, the disciple named . . . again hopes to rely upon the power of the Dharma Assembly of Compassion, the power of taking refuge in the Three Jewels, the power of dispelling doubt and giving rise to faith, the power of repentance and arousing the bodhi mind, the power of releasing grievances and untying enmities, the power of rejoicing in oneself, the power of wholehearted delight, and the power of making vows and dedicating roots of goodness, so that all sentient beings may obtain the fulfillment of their vows.

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 all Buddhas throughout the ten directions; the power of the Thirty-Five Buddhas to eliminate 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 to preserve and propagate this Repentance Dharma.

May all sentient beings throughout the ten directions, the three realms, and the six paths, throughout the end of future time—whether great or small, ascending or descending, encompassed by name-and-form and endowed with Buddha-nature—after this repentance obtain bodies like those of all Buddhas and great bodhisattvas: bodies endowed with vast and inconceivable wisdom; bodies endowed with immeasurable sovereign powers; bodies of the six paramitas, rightly directed toward bodhi; bodies of the four means of gathering, which embrace all sentient beings; bodies of great compassion, which extinguish every offense and suffering; bodies of great loving-kindness, which bestow peace and joy upon all; bodies of merit, which benefit all beings; bodies of wisdom, which teach the Dharma without end;

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

May all sentient beings in the four modes of birth and six paths be fully endowed with such bodies and completely accomplish the unsurpassed body of the Buddhas’ great wisdom.

We further vow that, from this day forward, wherever all sentient beings throughout the ten directions are born, they may, like the Buddhas and bodhisattvas, obtain mouths endowed with inconceivable merit: mouths that speak gentle words and bring peace and joy to all sentient beings; mouths like ambrosial water, refreshing all sentient beings; mouths that utter no falsehood but speak truthfully; mouths that speak tactfully and in accordance with reality, never uttering false words even in dreams; mouths that are honored and revered by Brahma kings, Shakra, and the Four Heavenly Kings; mouths that teach the profound Dharma and clearly explain Dharma-nature; mouths that speak steadfast words and teach the non-retrogressing Dharma; mouths that speak uprightly and possess complete eloquence;

adorned mouths that can manifest universally in accordance with the time and karma; and the mouths of the Omniscient Ones, which immediately liberate all sentient beings ready to be delivered.

May all sentient beings in the four modes of birth and six paths attain completely pure verbal karma like that of the Buddhas and bodhisattvas.

We further vow that, from this day forward, wherever all sentient beings throughout the ten directions are born, they may, like the Buddhas and bodhisattvas, possess 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 seeking goodness, adorned minds, vast minds, and minds endowed with the power of great wisdom that understand the Right Dharma immediately upon hearing it.

May they possess kind minds in dealing with others, sever enmity and resentment, always know moral dread and shame, not cling to a true self, and regard one another as spiritual friends. On seeing others practice generosity, morality, patience, diligence, meditation, or wisdom, may they give rise to joy. May they regard enemies and loved ones equally, have no arrogance, and not discuss the good or evil, beauty or ugliness of others.

May they not spread talk about others’ factions, harmony, or division. May their speech be gentle and never malicious, and may they praise the Buddha’s merit. May they delight in reading profound scriptures and compassionately protect sentient beings just as they protect themselves.

On seeing others cultivate merit, may they not slander them. May their minds be benevolent and harmonious like those of the saints; may they become equal to bodhisattvas and attain Perfect Awakening.

CHAPTER FOURTEEN

WORSHIPING THE BUDDHAS ON BEHALF OF THE DEVAS

Today, we who share common karma in this Dharma assembly know that devas, immortals, and all benevolent spirits bestow immeasurable and inconceivable kindness upon sentient beings. They desire sentient beings always to enjoy peace and happiness; they compassionately and diligently protect them and seek only to do good for them.

How is this known?

According to the Buddha’s decree, the Buddha instructed Dhritarashtra and the Four Heavenly Kings to protect those who uphold the sutras with loving-kindness, enabling them to hear the name of the Compassionate One, just as ministers protect the Son of Heaven.

– He further commanded the sea dragon Iravata to protect sutra upholders with loving-kindness as one protects the pupils of one’s eyes or cherishes a newborn child, never leaving them throughout the six periods of day and night.

– He further commanded the son of the yaksha Yambara, innumerable venomous dragons, and dragon maidens to protect sutra upholders with loving-kindness, valuing them as their own heads and brains and not daring to harm them.

– He further commanded King Virudhaka to protect sutra upholders with loving-kindness, like a benevolent mother who tirelessly loves her child, guarding them day and night whether they stand or sit.

– He further commanded Nanda, Upananda, King Sagara, and Upada to protect sutra upholders with loving-kindness, respectfully make offerings to them, and bow with their heads to the ground, just as devas serve Shakra and filial children serve their parents.

The Dharma Assembly of Compassion bestows peace and joy, teaching sentient beings to draw near to the Buddha-Dharma so that in future lives they may enter samadhi before a Buddha and certainly attain the Dharma of non-retrogression. If they hear the names of the Buddha, Boundless Body Bodhisattva, and Avalokiteshvara, the three obstructions will be eliminated, evil karma exhausted, the five eyes (6) perfected, and the fruit of bodhi realized. The devas and spirit kings love all beings and constantly protect them, lending them their awe-inspiring spiritual power.

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

People of old could sacrifice their bodies merely from remembering the kindness of a single satisfying meal. How much more should we remember the devas, spirits, spirit kings of the eight classes, and spirit generals of the eight classes, who bestow such kindness upon sentient beings! Their meritorious beneficence is infinitely vast and without bounds.

Our repentance, arousing of the bodhi mind, and other practices today all depend upon the kindness of these heavenly kings, who secretly bless us and lend spiritual power to practitioners, enabling wholesome intentions to be fulfilled. Without their support and protection, those wholesome intentions would long ago have retreated and disappeared.

Therefore, the great bodhisattvas, mahasattvas, constantly praise spiritual friends as the great causal condition that enables us to proceed directly to the place of awakening. Without spiritual friends, how could we see the Buddha? Thus, even if our bones were shattered and our flesh pulverized, we could not repay their vast loving-kindness or their profound and lofty beneficence.

Even the bodhisattvas, mahasattvas, express gratitude in this way. How, then, could those below the level of bodhisattvas, who are more inferior, fail to repay such kindness? Together we must exert our minds to the utmost in recognizing and repaying kindness. We must not neglect this and later regret it when regret is of no avail.

As stated earlier in the section Rejoicing in Oneself, it is difficult to meet and gather again. It is difficult to attain what we have attained today; why, then, wait any longer before repaying this kindness?

After this repentance assembly, who knows at what gathering we shall meet again?

We should therefore courageously dedicate ourselves for the sake of others. Success may turn to 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 strive, single-mindedly and earnestly prostrate with all five limbs touching the ground, and bow with heads at the feet of the Buddhas. 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 worship the Great Compassionate Father of the World:

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo Sugata 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 Precious Name Buddha

Namo Great Diligence Buddha

Namo Mountain Light King Buddha

Namo Light of the World Buddha

Namo Lightning Virtue Buddha

Namo King of Accumulated Virtue Buddha

Namo Renowned through Offerings Buddha

Namo Dharma-Praising Buddha

Namo Precious Speech Buddha

Namo Life-Saving Buddha

Namo Wholesome Assembly Buddha

Namo Settled Intention Buddha

Namo Victorious Joy King 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, out of loving-kindness and compassion, gather them 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, acquire the power of wisdom and skillful means that opens the unconditioned path, and make the practices and vows of the Ten Grounds increasingly luminous.

May they cultivate the six paramitas and four immeasurable minds, practice the bodhisattva path, enter the sphere of the Buddhas’ conduct (7), and, through the Four Great Vows, never abandon sentient beings. May their eloquence be unobstructed and their delight in teaching inexhaustible (8); may they skillfully and expediently transform beings and benefit sentient beings; and may they together ascend the Dharma Cloud Ground and realize the ever-abiding fruit.

CHAPTER FIFTEEN

WORSHIPING THE BUDDHAS ON BEHALF OF THE IMMORTALS

Today, we who share common karma in this Dharma assembly should all, with earnest and single-minded sincerity, bow with heads at the feet of 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 take refuge in and reverently worship the Great Compassionate Father of the World:

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo King of Beneficial Wisdom Buddha

Namo Pearl Moonlight Buddha

Namo Majestic Light King Buddha

Namo Unassailable Doctrine Buddha

Namo Radiant Light King Buddha

Namo Pearl Wheel Buddha

Namo Teacher of the World Buddha

Namo Eminent Leader Buddha

Namo Wholesome Moon Buddha

Namo Jeweled Flame Buddha

Namo Rahu Head Buddha

Namo Delight in Bodhi Buddha

Namo Impartial Light Buddha

Namo Ultimate Serene Nirvana Buddha

Namo Most Wondrous in the World Buddha

Namo Sorrowless Buddha

Namo Power of Ten Ages Buddha

Namo King of Joyful Power Buddha

Namo Virtue of the World Buddha

Namo Great Strength Buddha

Namo Treasury of Merit Buddha

Namo True Practice 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, out of loving-kindness and compassion, gather them all into their care. May all lords of immortals, all true immortals, and their retinues be liberated from the adventitious dust of afflictions (9) and attain purity. May all obstructing conditions be exhausted, and may they obtain wondrous and utterly tranquil forms like the physical marks of a Buddha.

May the four immeasurable minds and six paramitas always be present before them; may the four unobstructed wisdoms and powers of the six superknowledges become sovereign and responsive to their wishes. May they freely enter, depart from, and roam throughout the realms of bodhisattvas, ascend the Dharma Cloud Ground, and enter the vajra mind. Through inconceivable spiritual power, may they return to liberate all sentient beings in the six paths.

CHAPTER SIXTEEN

WORSHIPING THE BUDDHAS ON BEHALF OF THE DEVAS,

THE BRAHMA KINGS, SHAKRA, AND OTHERS

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

Namo Maitreya Buddha.

Namo Shakyamuni Buddha.

Namo Great Light Buddha.

Namo Lightning Brilliance Buddha.

Namo Vast Virtue Buddha.

Namo Precious Jewel Buddha.

Namo Light of Blessed Virtue Buddha.

Namo Donning Armor Buddha.

Namo Accomplished Leader Buddha.

Namo Wholesome Flower Buddha.

Namo Collection of Jewels Buddha.

Namo Great Ocean Buddha.

Namo Earth-Sustaining 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 Form Buddha.

Namo Foremost Teacher of the Assembly Buddha.

Namo Lion’s Practice Buddha.

Namo Difficult Giving Buddha.

Namo Worthy of Offerings Buddha.

Namo Luminous Majestic 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, out of loving-kindness and compassion, gather them all into their care. May the Brahma kings, Shakra, the Four Heavenly Kings who protect the world, and their retinues make the dharmas of the six paramitas and four immeasurable minds increasingly luminous. May they possess the four unobstructed eloquences and an inexhaustible delight in teaching, attain the eight masteries (10), and become fully endowed with the six superknowledges, samadhis, and dharanis, acquiring them as soon as the resolve arises.

May loving-kindness and compassion spread everywhere; may the hundred blessings adorn them and the myriad virtues be perfected. May the three insights shine brightly and the five eyes be complete. May they become Dharma-turning Wheel Kings (11) who gather and transform sentient beings in the six paths.

THE COMPASSIONATE DHARMA ASSEMBLY REPENTANCE METHOD

VOLUME SEVEN

--- END ---