慈悲道場懺法

CHAPTER NINE

RESOLVING ENMITY AND UNTANGLING KARMIC BONDS

(Continued)

Today, we, the assembly of fellow practitioners in this Dharma assembly, first turn toward beings of the four modes of birth and six realms to repent of the evil karma of the body.

The sutra teaches:

“When there is a body, there is suffering; when there is no body, there is no suffering.”

Thus, this body is the source of suffering.

The dreadful evil retributions in the three unfortunate realms all arise because of the body. Never has it been seen that one person acts while another undergoes the consequences, or that we act while someone else bears them. We act and we ourselves undergo the consequences. We create the causes and personally receive the fruits.

If the commission of a single deed produces boundless offenses, how much greater must be the offenses of one who commits evil throughout an entire lifetime?

At present, we know only our own bodies and do not recognize the bodies of others. We know only that our own bodies suffer and do not recognize that others also suffer.

We know only that we ourselves seek peace and happiness; we do not recognize that others seek peace and happiness as well.

Because of ignorance, we give rise to distinctions between self and others and conceive thoughts of enemies and loved ones; therefore, enmity pervades the six realms.

If we do not resolve these enmities and karmic bonds, when will we ever escape the six realms? We shall remain within them, passing from one life into another. Is this not heartbreaking?

Today, let the assembly summon courageous resolve, give rise to great shame and remorse, and perform this great repentance. Let us firmly resolve that a single thought shall move the Buddhas of the ten directions and that a single bow shall sever immeasurable enmities and karmic bonds. With one mind and utmost sincerity, we bow and take refuge in the Great Compassionate Father of the world:

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to Moon-Faced Buddha

Homage to Jeweled Lamp Buddha

Homage to Jeweled Form Buddha

Homage to Supreme Renown Buddha

Homage to Bestower of Renown Buddha

Homage to Immeasurable Sound Buddha

Homage to Vilamba Buddha

Homage to Lion-Bodied Buddha

Homage to Luminous Intention Buddha

Homage to Unsurpassed Buddha

Homage to Meritful Rank Buddha

Homage to Moon-Form Buddha

Homage to Attainer of Worldly Mastery Buddha

Homage to Boundless Conduct Buddha

Homage to Blossoming Flower Buddha

Homage to Pure and Undefiled Buddha

Homage to Seer of All Meanings Buddha

Homage to Courageous Strength Buddha

Homage to Abundance Buddha

Homage to Blessed Virtue Buddha

Homage to Accordance with the Times Buddha

Homage to Vast Intention Buddha

Homage to Revered Merit Buddha

Homage to Good and Serene Nirvana Buddha

Homage to Heavenly Treasure Buddha

Homage to Auspicious Sound Buddha

Homage to Mahasthamaprapta Bodhisattva

Homage to Ever-Vigorous Bodhisattva

Homage to Boundless-Body Bodhisattva

Homage to 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 power of the Buddhas, the power of the Dharma, the power of the bodhisattvas, and the power of all sages and saints cause all beings in the four modes of birth and six realms who bear enmity to come together to this Dharma assembly. Everyone in the assembly now expresses repentance and apology, thinking and speaking these words:

We, disciples named . . . from the beginningless ground of abiding ignorance (1) until today, because of the causes and conditions of evil bodily karma, have perhaps formed hatred and enmity toward beings in the heavenly or human realms, or toward asuras or beings in the hells. Through the power of the Buddhas, the power of the Dharma, the power of the bodhisattvas, and the power of all sages and saints, may all beings throughout the three periods of time and within the four modes of birth and six realms who harbor resentment—whether truly our enemies or not, and whether the enmity is slight or grave—have all their offenses extinguished through today’s repentance.

May their bodies and minds become pure, may they no longer undergo suffering in the three realms, and wherever they are born, may they always encounter the Buddhas.

Moreover, from beginningless birth and death until today, we who now repent together have, because of the causes and conditions of evil bodily karma, formed hatred and enmity toward all beings in the unfortunate realms. Whether through anger, craving, or ignorance, from these roots of the three poisons (2) we have produced the ten evil deeds: delighting in killing birds and beasts, taking the lives of cattle, sheep, and others; or killing one another over fields and gardens, houses and dwellings, or money and possessions.

Moreover, from beginningless time until today, we may have mistakenly killed beings for the sake of offerings and profit, or pretended to be physicians and pierced people with needles. Offenses such as these have created immeasurable enmity. Today we repent and pray that they may be eradicated.

Moreover, from beginningless time until today, we may have caused beings to suffer hunger and thirst, seized others’ food, forced beings to drink what was salty and swallow what was bitter, or cut off their drinking water. All such evil karma has engendered enmity. Today we repent and pray that it may be eradicated.

Moreover, from beginningless time until today, we have kept far from wise teachers and drawn near to evil friends. Through the three bodily karmas, we have committed many offenses: wantonly killing the innocent and causing them to die prematurely and unjustly; breaking down ponds and lakes or blocking channels and ditches, thereby harming creatures large and small that live in the water; burning mountains and forests; and setting traps, casting nets, and dragging fishing nets to kill all aquatic beings. Enmities such as these are immeasurable and boundless. Today we repent and pray that they may be eradicated.

Moreover, from beginningless time until today, our minds have lacked compassion and our conduct has lacked impartiality. We have falsified measures and weights, taken more when receiving and given less when dispensing, oppressed the lowly, destroyed the villages and hamlets of others, fought over and plundered possessions, and stolen others’ property to provide for ourselves. Lacking honesty and trustworthiness, we have killed one another. Enmities such as these are immeasurable and boundless. Today we repent and pray that they may be eradicated.

Moreover, from beginningless time until today, lacking compassionate minds and compassionate conduct, we have inflicted every kind of suffering upon beings in the six realms. We may have beaten our own relatives, disregarding the bonds of kinship; bound and imprisoned others in dark dungeons; tortured them by turning and suspending them; stabbed, shot, and wounded them; mutilated their bodies; hacked, dismembered, and maimed them; peeled off their skin, sliced their flesh, boiled, fried, and cooked them.

Enmities such as these are immeasurable and boundless. Today we repent and pray that they may be eradicated.

Moreover, from beginningless time until today, through the three evil karmas of the body, the four evil karmas of speech, and the three evil karmas of mind, we have committed the four grave offenses (3), the five heinous offenses, and every manner of evil.

Relying upon our seniority and long lives, we have not feared ghosts or spirits. We feared only that we might not surpass others and feared that others might surpass us. Perhaps, relying upon powerful positions, eminent lineages, or distinguished clans, we treated people and things with contempt and thereby created enmity.

Perhaps, relying upon our extensive learning and broad understanding, we treated people and things with contempt and thereby created enmity. Perhaps, because of our literary or technical skills, we treated people and things with contempt and thereby created enmity. Perhaps, flaunting wealth and extravagance, we treated people and things with contempt and thereby created enmity.

Perhaps, relying upon sharp and clever speech, we treated people and things with contempt and thereby created enmity.

Such enmities may have arisen before images of Buddhas and saints because we lacked reverence; they may have arisen toward our preceptors and acharyas; they may have arisen among senior, middle-ranking, and junior monastics living together; they may have arisen toward the families of fellow practitioners and students; or they may have arisen toward our parents, relatives, and close kin.

Enmities such as these are immeasurable and boundless. Today we repent and pray that they may be eradicated.

Moreover, from beginningless time until today, we may have formed hatred and enmity toward heavenly or human beings; toward asuras or beings in the hells; toward animals or hungry ghosts; and, extending further, toward all beings throughout the ten directions.

Such evil offenses are immeasurable and boundless. Today we repent and pray that they may be eradicated.

Moreover, we, disciples named . . . from beginningless time until today, whether out of jealousy or deceitful flattery, in seeking to surpass others, or for the sake of reputation, authority, and profit, have followed heterodox paths and wrong views without shame or remorse, thereby forming hatred and enmity. Whether these offenses are grave or slight, and whatever the number of their painful causes and fruits, only the Buddhas and great bodhisattvas can see and know them completely.

May all Buddhas and great bodhisattvas have compassion for us. From beginningless time, whatever offenses we have committed—whether we personally committed them, instructed others to commit them, or rejoiced upon seeing others commit them; whether we personally took property belonging to the Three Jewels, instructed others to take it, or rejoiced upon seeing others take it; whether these offenses were concealed or unconcealed—all the foregoing offenses, in whatever measure the Buddhas and great bodhisattvas have seen and known them, deserve rebirth in the hells, among hungry ghosts or animals, descent into the unfortunate realms, or birth in remote and impoverished regions to undergo the consequences of our enmities. Today we repent and pray that all of them may be eradicated.

The spiritual power of the Buddhas is inconceivable. May the Buddhas compassionately rescue all beings.

We, disciples named . . . now turn toward beings in the four modes of birth and six realms, toward our parents, teachers, elders, and all our relatives, to repent of the offenses we have committed and dissolve our enmities. May the Three Jewels cause all beings in the six realms who harbor resentment toward us to joyfully relinquish all enmity, never again distinguishing between enemies and loved ones, and to become mutually unobstructed like empty space.

From now until the day we attain Buddhahood, may we sever all accumulated bonds of affliction . . .

May our three karmas become pure and free of resentment. May we be born at will in heavenly palaces and jeweled halls; constantly cultivate the four immeasurable minds and six paramitas; adorn our bodies with a hundred blessings and perfect the myriad virtues; abide in the great Shurangama samadhi; and realize the vajra body. Within a single thought, may we manifest bodies throughout the six realms, rescue all beings, and lead them together to the Bodhimanda to attain perfect enlightenment.

Today, we, the assembly of fellow practitioners in this Dharma assembly, have repented of bodily offenses, and thus our bodily karma has been purified. We must now repent of the offenses of speech. Verbal karma is the gateway through which all enmities and calamities arise. Therefore, all Buddhas teach that one must not engage in divisive speech, harsh speech, false speech, or frivolous and embellished speech. Know that flattering, devious, and beguiling words bring no small measure of controversy and disaster and incur extremely grave retribution.

Alas! People in the world harbor malicious thoughts in their minds and utter malicious words with their mouths. Through these things they harm beings, and those who are poisoned and injured consequently form resentment, vowing resolutely to take revenge. Some fulfill that vow in the present life; others carry it with them after death. Thus beings form enmities throughout the six realms and endlessly retaliate against one another.

Such mutual retaliation arises entirely from karma created in previous lives; it does not occur without cause or reason.

The three karmas of the body and the four karmas of speech are truly the sources of evil offenses.

Householders who are neither loyal nor filial descend after death into Mount Tai and undergo the torments of raging fire and boiling water. Monastics who do not act for the sake of the Buddhadharma will later be born in places inhabited by evildoers and undergo the consequences of enmity. Such enmities follow one another because of the three karmas.

Among these three, verbal karma is the gravest. Because of it, beings undergo every kind of painful retribution throughout the long, dark night, unaware and unknowing.

Today, we, the assembly of fellow practitioners in this Dharma assembly, understand that our continual cycling through the six realms is due to verbal karma. We may recklessly utter contemptuous and coarse words; speak sharply, arguing with cunning eloquence; speak boastfully, deceitfully, and treacherously; and fail to make our words accord with our deeds. Consequently, we undergo evil retributions for many kalpas without cease.

How, then, can the assembly fail to be fearful, fail to repent wholeheartedly, or fail to wash away these offenses?

From the time consciousness first arose in us until today, our verbal karma has been unwholesome. Toward beings of the four modes of birth and six realms, toward our parents, teachers, elders, and all our relatives, there has been no fault of theirs that we have not publicized. We have spoken coarse and violent words, uttered cruel abuse, slandered and disparaged others, gathered with frivolous companions to speak ill of people, and uttered meaningless words. We have said that what did not exist existed and that what existed did not exist; said that we did not see what we saw and that we saw what we did not see; said that we did not hear what we heard and that we heard what we did not hear; said that we did not do what we did and that we did what we did not do.

Speaking contrariwise in this manner, turning heaven and earth upside down, we benefited ourselves at others’ expense and slandered one another.

When speaking of ourselves, we attributed every blessing and virtue to ourselves. When speaking of others, we attributed every evil and malicious thing to them.

We have even praised, censured, and accused sages and saints; passed judgment upon rulers and ministers; weighed the merits of fathers and sons; disparaged our teachers and elders; and slandered good spiritual friends. Devoid of the Way and righteousness, we gave no thought to the calamities and hardships of this life—the dispersal of the body and loss of life—or to the suffering of future lives, when we shall undergo evil retribution for endless kalpas.

Even a moment of jesting and laughter can instantly bring immeasurable grave offenses. How much more so when evil words are used to harm everyone!

From beginningless time until today, because of evil verbal karma, we, your disciples, have formed enmity toward heavenly and human beings, toward asuras and beings in the hells, toward hungry ghosts and animals, and toward our parents, teachers, elders, and all our relatives. Out of compassion, we, disciples named . . . cultivate as bodhisattvas cultivate and vow as bodhisattvas vow. On behalf of all beings, we bow and take refuge in the Great Compassionate Father of the world:

Homage to Maitreya Buddha.

Homage to Shakyamuni Buddha.

Homage to Purely Severed Doubt Buddha.

Homage to Immeasurable Preservation Buddha.

Homage to Wondrous Bliss Buddha

Homage to Never-Betraying Buddha.

Homage to Non-Abiding Buddha.

Homage to Takshaka Buddha.

Homage to Leader of the Assembly Buddha.

Homage to Light of the World Buddha.

Homage to Abundant Virtue Buddha.

Homage to Pushya Buddha.

Homage to Boundless Majestic Virtue Buddha.

Homage to Meaningful Intention Buddha.

Homage to Medicine King Buddha.

Homage to Severer of Evil Buddha.

Homage to Free from Affliction Buddha.

Homage to Well-Tamed Buddha.

Homage to Renowned Virtue Buddha.

Homage to Courageous Virtue Buddha.

Homage to Floral Virtue Buddha.

Homage to Vajra Host Buddha.

Homage to Great Virtue Buddha

Homage to Intention of Tranquil Nirvana Buddha

Homage to Fragrant Elephant Buddha

Homage to Narayana Buddha

Homage to Well-Abiding Buddha

Homage to Unceasing Bodhisattva

Homage to Wondrous Sound Bodhisattva

Homage to Boundless-Body Bodhisattva

Homage to 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 power of the Buddhas, the power of the Dharma, the power of the bodhisattvas, and the power of the sages and saints cause all beings in the four modes of birth and six realms to awaken and come to this Dharma assembly.

If any are hindered or restrained by their physical forms and, though wishing to come, cannot do so, may the power of the Buddhas, the power of the Dharma, the power of the bodhisattvas, and the power of the sages and saints gather in their spirits and cause them all to come to this Dharma assembly to receive our repentance for verbal karma. From the beginningless ground of abiding ignorance until today, because of the causes and conditions of evil verbal karma, we have created every kind of enmity toward beings in the six realms. Through the awesome spiritual power of the Three Jewels, may all enmities formed throughout the three periods of time among beings of the four modes of birth and six realms be eradicated through this repentance.

We, disciples named . . . from beginningless time until today, whether through anger, craving, or ignorance, have produced the ten evil deeds from the roots of the three poisons and created immeasurable offenses through the four evil karmas of speech. Through harsh speech, we may have distressed and disturbed our parents, teachers, elders, relatives, and all beings. We may have committed false speech toward our parents, false speech toward our teachers and elders, false speech toward our relatives, or false speech toward all beings.

We may have said we did not see what we saw and that we saw what we did not see; that we did not hear what we heard and that we heard what we did not hear; that we did not know what we knew and that we knew what we did not know. Whether through arrogance or jealousy, we have committed false speech.

Evil offenses such as these are immeasurable and boundless. Today we repent and pray that they may be eradicated.

Moreover, from beginningless time until today, we have committed divisive speech. Upon hearing the malicious words of others, we failed to conceal them. Going to one person, we spoke of another; going to the other, we spoke of the first. We caused one person to become estranged from another and caused the other to suffer. Whether in jest, we caused both sides to contend and blood relatives to separate; broke apart others’ families; slanderously sowed disorder between rulers and ministers; and disturbed and harmed everyone.

Offenses such as these are immeasurable and boundless. Today we repent and pray that they may be eradicated.

Moreover, from beginningless time until today, we have committed the offense of frivolous and embellished speech, uttering meaningless and unbeneficial words. We may have distressed our parents, our teachers and elders, or our fellow students, and even given rise to thoughts of harming all beings in the six realms.

Such verbal karma has produced immeasurable and boundless enmity. Today we repent and pray that it may be eradicated.

Through the power of the Buddhas, the power of the Dharma, the power of the bodhisattvas, and the power of all sages and saints, may today’s repentance cause all enmities throughout the three periods of time among beings of the four modes of birth and six realms to be completely dissolved. May all karmic offenses be extinguished. May enmity never be created again. May beings never again fall into the three unfortunate realms, nor ever return to the six realms to torment, poison, and harm one another.

From this day onward, may all enmity be relinquished and all distinctions between enemies and loved ones cease. May all become harmonious, like water mingled with milk, and all be joyful, as though abiding on the first bodhisattva ground, forever becoming Dharma-body relatives joined in compassion.

From this day until the attainment of Buddhahood, may we never again undergo retribution in the three realms. May we sever the three karmic obstructions, remove the five fears, profoundly cultivate and advance in the four immeasurable minds and six paramitas, practice the Mahayana path, and enter the wisdom of the Buddhas. May all our practices and vows become as full as the great ocean. May we master the six superknowledges and three higher knowledges, realize the Dharma of the Three Mysteries, perfect the fivefold Dharma body and vajra wisdom, and attain the fruit of omniscience.

Today, we, the assembly of fellow practitioners in this Dharma assembly, have repented of bodily karma and verbal karma. We shall next repent of mental karma so that it too may become pure.

All beings cycle through birth and death without attaining liberation because of mental karma.

The ten evils, the five heinous offenses, and the firm and fixed accumulation of fetters all arise from mental karma. Therefore, the Buddha taught: If craving, anger, ignorance, and wrong views are not severed, one must later fall into the hells and undergo endless suffering. Today, the assembly has recognized together that the mind drives consciousness to act, just as a king commands all the ministers of his court.

The mouth speaks evil words and the body performs evil deeds, thereby gathering the most intense and painful retributions within the six realms.

Know that the body’s destruction and dissolution are brought about by the mind. If we wish to repent now, we must first sever the defiled mind and then subdue its intentions. Why is this so? The sutra teaches: “When the mind is controlled and fixed in one place, there is nothing that cannot be accomplished.”

Thus, a pure mind is the source of liberation, and pure intention is the foundation of spiritual progress.

If this is achieved, the fierce retributions of the three unfortunate realms will not return, nor will the boundless suffering of the evil paths be encountered. Bodily and verbal karma are coarse and external and thus comparatively easy to remove. Mental karma is exceedingly subtle and internal and truly difficult to eradicate. The Tathagata, the Great Sage endowed with omniscience, has no need to guard his body, speech, or mind. How, then, could ignorant and deluded ordinary beings dare to be careless?

Unless we subdue the three karmas and make them pure, the goodness of the three karmas cannot appear.

Therefore, the sutra teaches: “Guard the mind as one guards the gate of a city; protect the mouth as one tightly seals the mouth of a jar.”

How, then, could we dare not guard our three karmas? From beginningless time until today, we have received this body because ignorance gave rise to craving, thereby enlarging the path of birth and death and causing the twelve kinds of suffering (4), the eight wrongs (5), and the eight difficulties. Cycling through the three unfortunate realms and six paths, there is no place we have not passed through. The immeasurable suffering undergone in such places has arisen from the enmity produced by mental karma. Thought after thought, mental karma grasps at conditions and has never ceased even briefly. It agitates the six faculties and courses throughout the fivefold body. Every evil karma, whether grave or slight, is created by the mind.

When the body and mouth fail to satisfy our wishes, the mind becomes even more enraged and malicious, and we kill one another without mercy.

When we ourselves suffer even a small sore or itch, we cannot bear it; yet when the same thing afflicts another, we consider the suffering insignificant.

When we see others’ faults, we wish to publicize and expose them; when we ourselves have faults, we do not want others to hear or know of them. To harbor such thoughts is truly shameful.

Moreover, when anger arises in the mind, it opens a great highway and invites the bandit of resentment into the heart. Therefore, the Buddhist sutras teach: “No thief robs merit more thoroughly than anger.”

Furthermore, the Avatamsaka Sutra teaches:

When a disciple of the Buddha gives rise to a single angry thought, no other evil thought is more wicked.

—Why is this so?

—Because the arising of a single angry thought brings a million obstructions.

It obstructs the sight of bodhi.

It obstructs the hearing of the true Dharma.

It obstructs one by causing birth in an unfortunate realm.

It obstructs one by causing many illnesses.

It obstructs one by causing others to slander one.

It obstructs one by causing dullness and ignorance.

It obstructs one by causing the loss of right mindfulness.

It obstructs one by causing deficient wisdom.

It obstructs one by causing proximity to evil spiritual friends.

It obstructs one by causing dislike of virtuous deeds.

It obstructs one by causing estrangement from right view.

It even causes separation from the Buddha’s true teaching, entry into the domain of Mara, opposition to good spiritual friends, impaired faculties, birth into families that commit evil karma, and residence in remote borderlands.

All such obstructions arise from anger and are too numerous to count.

From beginningless time until today, we too must have harbored immeasurable and boundless malicious and angry thoughts. In our anger, we have disregarded even relatives and kin, to say nothing of other beings in the six realms. Anger has caused intensely malicious afflictions without our being aware of them. It is only in outward action that we may have failed to fulfill our wishes; in our thoughts, however, there is nothing the mind has not conceived.

If every evil conceived by the mind could have been carried out as desired, there would be no one who had not suffered calamity.

Therefore, when an emperor once gives way to anger, corpses lie exposed along the roads for a thousand miles.

From rulers downward, people act willfully and tyrannically, disturbing beings, beating and binding those deemed guilty. At such a moment, there is nothing of which one could point and say, “Here I acted virtuously.” One fears only that the beating was not painful enough, heavy enough, or cruel enough. Such is the evil of mental karma common to all sentient beings; neither the wise nor the foolish are exempt.

Rich and honored or poor and lowly, all are alike, yet not for a single day have they known shame or remorse. Today, we, the assembly of fellow practitioners in this Dharma assembly, recognize that the affliction of anger arising from mental karma is profoundly hidden. Even if we wish to relinquish it, the mind gives rise to it whenever conditions appear.

Evil intentions remain active, colliding thought after thought. When shall we ever escape this suffering? Since the assembly knows that this offense cannot be left unaddressed and unrepented, today we must bow our heads in worship and reveal our utmost sincerity in repenting of the offense of anger, praying that it may be eradicated.

With complete sincerity, everyone must bow and take refuge in the Great Compassionate Father of the world:

Homage to Maitreya Buddha.

Homage to Shakyamuni Buddha.

Homage to Buddha Without Reliance.

Homage to Moon-Form Buddha.

Homage to Lightning-Form Buddha.

Homage to Reverence Buddha.

Homage to Foremost in Majestic Virtue Buddha.

Homage to Wisdom-Sun Buddha.

Homage to Supreme Benefit Buddha.

Homage to Summit of Mount Sumeru Buddha.

Homage to Subduer of Resentful Bandits Buddha.

Homage to Lotus Buddha.

Homage to Worthy of Praise Buddha.

Homage to Sequence of Wisdom Buddha.

Homage to Freedom from Arrogance Buddha.

Homage to Narayana Buddha.

Homage to Ever-Blissful Buddha.

Homage to Buddha of the Undiminished Land.

Homage to Thousand-Names Buddha.

Homage to Seer of the Bounds of Existence Buddha.

Homage to Profound Goodness Buddha.

Homage to Abundant Merit Buddha.

Homage to Jeweled Moon Buddha.

Homage to Lion-Form Buddha.

Homage to Delightful Boat Buddha.

Homage to Buddha Lacking Nothing.

Homage to Playful Freedom Buddha.

Homage to Lion’s Play Bodhisattva.

Homage to Lion’s Vigorous Advance Bodhisattva.

Homage to Boundless-Body Bodhisattva.

Homage to 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, through their compassionate power and immeasurable, boundless power of mastery, accept us, disciples named . . . Today, before beings of the four modes of birth and six realms, our parents, teachers, elders, and all our relatives, we repent of every enmity formed through mental karma. Whether these are true enmities or not, and whether slight or grave, may all enmities already formed be eradicated through repentance, and may we never dare form those not yet formed.

Through the power of the Three Jewels, may we together be embraced, accepted, compassionately regarded, protected, and liberated.

We, disciples named . . . from beginningless time until today, because of the causes and conditions of evil mental karma, have formed enmities, whether slight or grave, toward beings of the four modes of birth and six realms, our parents, teachers, elders, and all our relatives. Today, filled with shame and remorse, we openly repent and pray that every enmity may be eradicated.

Moreover, from beginningless time until today, relying upon the roots of the three poisons, we have given rise to craving; through the influence of craving, we have produced greedy karma. Whether hidden or manifest, throughout the limits of empty space, wherever and whenever we saw others possessing property, we gave rise to evil thoughts, thinking: “I shall take that property.” Even the property of our parents, teachers, elders, relatives, all beings, devas, and immortals we regarded as belonging entirely to us.

Evil offenses such as these are immeasurable and boundless. Today we repent and pray that they may be eradicated.

Moreover, from beginningless time until today, we have produced angry karma that constantly burns body and mind by day and night, without pausing for even a single moment. At the slightest dissatisfaction, we blazed with fury and tormented beings in every way. We may have beaten them with whips and staffs, submerged them in water, driven them away, oppressed them, deprived them of food and drink, bound them, suspended them high above the ground, or confined them in dark rooms until they died.

Offenses of anger such as these are immeasurable and boundless, and the enmities they have created are beyond calculation. Today we repent and pray that they may be eradicated.

Moreover, from beginningless time until today, following ignorance, we have acted foolishly and committed every kind of evil. Lacking true wisdom, we believed deviant teachings and accepted deviant doctrines. Such deluded karma has created immeasurable and boundless enmities. Today we repent and pray that they may be eradicated.

Moreover, from beginningless time until today, we have followed the ten wrong paths (6), formed every kind of enmity, and created every kind of evil karma. Thought after thought, we grasped at conditions and never ceased even briefly. We agitated the six faculties and produced karmic fetters. Whenever body and speech did not satisfy us, our minds became still more malicious. Even in jest and laughter, we stirred up disputes. We did not act with upright minds, but followed worldly people and constantly harbored deceit and crookedness without shame or remorse.

Offenses such as these are immeasurable and boundless. Because of them, we undergo great suffering in the six realms. Today we repent and pray that they may be eradicated.

We, disciples named . . . from beginningless time until today, have committed unwholesome bodily karma, unwholesome verbal karma, and unwholesome mental karma. Through such evil karma, we have produced every kind of karmic obstruction in relation to the Buddha, every kind of karmic obstruction in relation to the Dharma, and every kind of karmic obstruction in relation to bodhisattvas, sages, and saints. Such karmic obstructions are immeasurable and boundless. Today we sincerely beseech permission to repent and pray that they may be eradicated.

Moreover, from beginningless time until today, through the three evil karmas of the body, the four evil karmas of speech, and the three evil karmas of mind, we have committed all the five heinous offenses and four grave offenses. Today we repent and pray that they may be eradicated.

Moreover, from beginningless time until today, through the six faculties, six sense objects, and six consciousnesses, with deluded and inverted thinking, we have grasped at conditions and created every kind of offense. Today we repent and pray that they may be eradicated.

Moreover, from beginningless time until today, we have frequently violated the precepts that gather and regulate dignified conduct (7), the precepts that gather all wholesome dharmas (8), and the precepts that gather and benefit all beings (9). When our bodies decay and our lives end, we must consequently fall into the three unfortunate realms. In the hells, we shall undergo immeasurable and boundless sufferings as numerous as the sands of the Ganges.

Afterward, we shall fall among hungry ghosts, where we shall be foolish and understand nothing, constantly afflicted by hunger, thirst, and burning torment. Then we shall fall among animals and undergo immeasurable suffering, consuming utterly impure food and drink and suffering hunger and cold. When these offenses are exhausted and we are born as human beings, we shall fall into families holding wrong views, our minds constantly deceitful and crooked.

Believing deviant teachings, we shall lose the true path and sink into the ocean of birth and death with no prospect of escape.

All such evil offenses and enmities throughout the three periods of time are inexpressibly numerous. Only the Buddhas see and know them completely. Whatever the measure of karmic retribution seen and known by the Buddhas, today we repent and pray that it may be eradicated.

May all Buddhas and great bodhisattvas employ their power of great compassion, their power of great spiritual penetration, and their power to tame beings in accordance with the Dharma, causing all enmities of which we, disciples named . . . repent today to be immediately eradicated. Whether beings in the six realms have already exacted retribution for enmity or have not yet exacted it, may the power of great compassion of the Buddhas, great bodhisattvas, and all sages and saints cause every enemy to attain complete liberation.

From now until we realize the fruit of bodhi, may all karmic obstructions be completely purified. May we never be born in an unfortunate realm but be born in a pure land. May we relinquish the life of enmity and attain the life of wisdom; relinquish the body of enmity and attain the vajra body; relinquish the suffering of the evil paths and attain the bliss of nirvana.

Recalling the suffering of the evil paths, may we arouse bodhicitta. May the four impartial minds and six paramitas always be present before us. May we attain mastery of the four unobstructed eloquences and six superknowledges, advance courageously and diligently without ceasing or resting until we perfect the practices of the ten bodhisattva grounds, and then return to liberate boundless beings.

Today, we, the assembly of fellow practitioners in this Dharma assembly, pray that all beings of the past and present and throughout the infinite future, within the four modes of birth and six realms, may be purified through today’s repentance, attain liberation together, and together perfect wisdom and mastery of spiritual powers. From now until their attainment of Buddhahood, may these beings constantly behold the Dharma bodies of the Buddhas throughout the ten directions to the limits of empty space.

May they constantly behold the Buddhas’ purple-gold bodies adorned with the thirty-two major marks and eighty minor characteristics, manifesting throughout the ten directions to rescue beings. May they constantly behold the Buddhas emitting the light of the white urna between their brows to rescue suffering beings in the hells.

We further pray that, through the merit and causes and conditions of today’s pure repentance, we, the assembly of fellow practitioners in this Dharma assembly, from this day onward, upon relinquishing this body and receiving another, shall not enter the hells to undergo torment, our forms dissolved and bodies destroyed in cauldrons of boiling water and furnaces of blazing fire. May we not pass through the realm of hungry ghosts to undergo the torments of hunger and thirst, with throats as narrow as needles and bellies as large as drums. May we not pass through the animal realm to repay old debts and former lives, undergoing dismemberment, carving, dragging, and crushing suffering.

If born among human beings, may our bodies not be afflicted by the suffering of the four hundred and four illnesses; may we not undergo the unbearable suffering of extreme cold or heat; may we not undergo suffering from swords, whips, clubs, beatings, poisons, torment, or distress; and may we not encounter the calamities of hunger, thirst, and destitution.

We further pray that, from this day onward, the assembly may uphold the precepts purely and never defile the mind of the Way; constantly cultivate benevolence and righteousness and remember to repay kindness; make offerings to our parents no differently than to the Buddha; serve our teachers and elders as though attending upon the Buddhas; respect the sovereign as the eternally abiding Dharma body; and regard everyone as no different from ourselves.

We further pray that, from this day until the attainment of Buddhahood, the assembly may understand the profound and wondrous meanings taught by the Buddhas, with minds and wisdom free of fear; thoroughly comprehend the Mahayana and penetrate the true Dharma; awaken and understand immediately without depending upon another’s instruction; and, with one firm mind, seek the path of bodhi, then return to transform and liberate boundless beings, attaining perfect enlightenment just as the Buddhas have done.

Today, may all in this Dharma assembly, whether their bodies are hidden or manifest, bear witness to the following vows:

We, disciples named . . . make these true vows:

We vow to be born in the realm where saints dwell, constantly establish Dharma assemblies, make magnificent offerings, and bring vast benefit to all beings. We vow always to be compassionately embraced by the Three Jewels, always possess the power to teach and guide beings with ease, constantly cultivate with diligence, and never become intoxicated by worldly pleasures. May we always know that all dharmas lack inherent nature. Toward enemies and loved ones alike, may we impartially transform beings through goodness until their bodhicitta becomes irreversible.

From this day onward, may even the slightest wholesome intention be fulfilled through this wholesome power.

We further vow to be born among human beings into benevolent families. May we again establish compassionate Dharma assemblies and make offerings to the Three Jewels. Whatever subtle wholesome deed we perform, may we dedicate and transfer it to all beings.

We vow to practice together with our preceptors and acharyas and never become separated from them; to maintain a lifelong vegetarian fast and ascetic conduct; to keep our minds free of craving and attachment; not to establish families; to be loyal, trustworthy, pure, modest, yielding, and peaceful; to accept loss ourselves for the benefit of others; and not to seek fame or profit. We further vow that, after relinquishing this body, we shall not seek our own liberation but be born among ghosts and spirits.

May we become powerful benevolent spirits who protect the Dharma and rescue beings from suffering, requiring neither food nor clothing, which shall be naturally sufficient. We further vow that, after relinquishing this body, we shall not seek our own liberation but be born among animals, constantly dwelling in deep mountains and remote caves, eating grass and drinking water without suffering. Whenever we leave the forest, may we remain safe and never be captured, confined, or bound.

We further vow that, after relinquishing this body, we shall not seek our own liberation but be born among hungry ghosts. May our bodies and minds be peaceful and joyful, free from all suffering, and may we teach the hungry ghosts who share that suffering to repent of their offenses and arouse bodhicitta.

We further vow that, after relinquishing this body, we shall not seek our own liberation but be born in the hells. May we know our own former lives and teach those who share our suffering to repent of their offenses and arouse bodhicitta.

We, disciples named . . . vow always to remember our initial arousal of bodhicitta and cause bodhicitta to continue without interruption.

May all Buddhas, great bodhisattvas, sages, and saints throughout the ten directions compassionately bear witness for us.

May the devas and immortals, the Four Heavenly Kings who protect the world, the spirits who reward good and punish evil, the guardians who preserve mantras, the dragon kings of the five directions, and the dragons, spirits, and eight classes of beings bear witness as we sincerely bow and take refuge in the Three Jewels of the ten directions.

PRAISE OF THE BUDDHA AND INVOCATION OF BLESSINGS

Great Sage, World-Honored One,

Lofty and radiant,

The three realizations (10) shine through all.

King among the sages.

Manifesting divided bodies to rescue beings,

Presently seated in the Bodhimanda.

Devas and humans gaze in reverence,

Receiving the Dharma without end. (11)

The eight tones resound; (12)

Mara’s hosts tremble in terror.

His might shakes the great trichiliocosm, (13)

His compassionate teaching spreads its fragrance. (14)

His compassionate power universally delivers,

Gathering in the ten directions.

Forever departing from the eight sufferings, (15)

They reach the homeland of bodhi.

Therefore, he is called the Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer, Hero, Teacher of Devas and Humans, Buddha, World-Honored One, who delivers immeasurable beings and brings the suffering of birth and death to an end.

Through the merit and causes and conditions of our pure repentance and praise of the Buddhas, we now pray that all beings in the four modes of birth and six realms, from this day until the attainment of Buddhahood,

may, through the spiritual power of the Buddhas, attain mastery in accordance with their hearts.

COMPASSIONATE DHARMA ASSEMBLY REPENTANCE LITURGY

VOLUME SIX

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