慈悲道場懺法

CHAPTER THIRTY-EIGHT

THE BODHISATTVA’S DEDICATION OF MERIT

Today, the entire assembly has together endured toil and hardship in cultivating immeasurable roots of goodness such as these. Now each person should further reflect as follows:

Whatever roots of goodness we have ... cultivated are all for the benefit of all sentient beings, so that all beings may become completely pure.

Through the roots of goodness cultivated by our repentance, may sentient beings eliminate the immeasurable suffering and afflictions of the realms of hell beings, hungry ghosts, animals, the kings of Yama, and so forth. May we make the merit of this repentance into a vast dwelling for sentient beings, enabling them to eliminate the suffering of the skandhas; perform the great work of rescue and protection, enabling sentient beings to escape afflictions; become a great refuge, enabling sentient beings to leave fear far behind; become a great destination, enabling sentient beings to attain wisdom; become a place of great peace and security, enabling sentient beings to attain ultimate peace and security;

become a great illuminating torch, enabling sentient beings to dispel the darkness of delusion; become a great radiant lamp, enabling sentient beings to dwell fully within the realm of purity; and become a great spiritual guide, enabling sentient beings to enter the Dharma gate of skillful means and attain the pure body of wisdom.

Today, the assembly sharing common karma in this Dharma assembly should understand that such Dharmas are cultivated by bodhisattva-mahasattvas for enemies and loved ones alike. They dedicate all roots of goodness together to all sentient beings, regarding all beings equally and without distinction. Entering the contemplation of equality, they entertain no notions of enemy or loved one and always behold sentient beings with loving eyes.

If sentient beings harbor resentment toward a bodhisattva and give rise to malicious and rebellious thoughts, the bodhisattva serves as a good spiritual friend who tames their difficult dispositions by skillfully teaching the profound and wondrous Dharma. Just as the great ocean cannot be harmed by the various poisons of sentient beings, so too is the mind of a bodhisattva: ignorant beings who lack wisdom and do not know gratitude cannot harm the bodhisattva’s mind.

Even if those sentient beings give rise to immeasurable malice and poison, they still cannot disturb the bodhisattva’s resolve for the Way. Just as the sun shines brightly upon all sentient beings and does not cease shining because of those who are blind, so too is the bodhisattva’s resolve for the Way: it does not regress because of evil persons. A bodhisattva does not abandon or regress from roots of goodness because sentient beings are difficult to tame.

A bodhisattva-mahasattva possesses utterly pure faith in roots of goodness, nurtures great compassion, and with body and mind universally dedicates those roots of goodness to all sentient beings.

The bodhisattva does not merely speak empty words but gives rise toward all sentient beings to a joyful mind, a lucid and pure mind, a gentle and yielding mind, a compassionate mind, a mind of loving remembrance, a mind that gathers them in, a mind that benefits them, a peaceful and joyful mind, and a supremely excellent mind, dedicating all roots of goodness to sentient beings.

Just as bodhisattva-mahasattvas resolve to dedicate roots of goodness in this manner, we should now also aspire to learn this method of dedication. Therefore, we contemplate and speak these words: “Whatever merit and virtue we possess, we dedicate entirely to sentient beings, so that they may attain the pure destination ⁽¹⁾, receive pure birth, and become replete with merit and virtue, indestructible by any worldly dharma; so that their merit, virtue, and wisdom may be boundless and inexhaustible; their bodily, verbal, and mental karma may be perfectly adorned; they may constantly behold all Buddhas, receive the True Dharma with wholehearted and steadfast faith, leave all doubts far behind, and remember and uphold the True Dharma without forgetting it;

their bodily, verbal, and mental karma may be pure; their minds may always abide in supreme and wondrous roots of goodness; they may forever leave poverty and deprivation far behind and possess the seven noble treasures ⁽²⁾; they may cultivate and learn all Dharmas studied by bodhisattvas, attain every root of goodness, accomplish the Dharma of equality, and attain the wondrous liberation of the wisdom of all modes ⁽³⁾.

May they regard all sentient beings with loving eyes; possess pure faculties of the body; have eloquent speech and luminous wisdom; bring forth every wholesome quality without attachment or defilement of mind; enter the exceedingly profound Dharma; gather in all sentient beings; and together abide in the realm of non-abiding of all Buddhas.

May our dedication be equal to the dedications made by bodhisattva-mahasattvas throughout the ten directions, as vast as the Dharma-nature and as ultimate as empty space.

May we, disciples named ... likewise fulfill our aspiration for bodhi according to our vows, and may all sentient beings of the four modes of birth and the six paths likewise attain fulfillment according to their vows.

Again, with utmost sincerity, we vow to bow down and take refuge in the Great Compassionate Father of the world:

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to Majestic Virtue Buddha

Homage to Manifesting Light Buddha

Homage to Buddha of the Retribution of Wholesome Conduct

Homage to Wholesome Joy Buddha

Homage to Sorrowless Buddha

Homage to Precious Light Buddha

Homage to Dignified Deportment Buddha

Homage to Joyful Merit and Virtue Buddha

Homage to Ocean of Merit and Virtue Buddha

Homage to Exhausting All Characteristics Buddha

Homage to Severing Mara Buddha

Homage to Exhausting Mara Buddha

Homage to Transcending the Decline of the Way Buddha

Homage to Indestructible Resolve Buddha

Homage to Water King Buddha

Homage to Quelling Mara Buddha

Homage to Supreme King of the Assembly Buddha

Homage to Loving Light Buddha

Homage to Lamp of Blessings Buddha

Homage to Mark of Bodhi Buddha

Homage to Voice of Wisdom Buddha

Homage to Constantly Vigorous Bodhisattva

Homage to Never-Resting Bodhisattva

Homage to Boundless Body Bodhisattva

Homage to Avalokiteshvara Bodhisattva

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

May the Three Jewels, out of compassion, together bestow their sustaining power and gather us in, enabling our resolve to dedicate merit to be perfectly accomplished.

If we, disciples named ..., possess immeasurable offenses and grave evil karma, for which we deserve to undergo immeasurable and boundless agony in the evil paths without any possibility of escape, contrary to the resolve for bodhi, contrary to the conduct of bodhi, and contrary to the vow of bodhi, then we beseech all great bodhisattvas throughout the ten directions and all sages and saints, through their compassionate minds and without forsaking their original vows, to assist us, disciples named ..., in rescuing sentient beings within those three evil paths, so that all beings may attain liberation. We vow never to abandon sentient beings because of suffering.

May the bodhisattvas bear this heavy burden for us, so that we may fulfill our vow to equally liberate all sentient beings from birth, aging, sickness, death, grief, sorrow, suffering, affliction, and immeasurable calamities and hardships.

May all sentient beings attain purity, become replete with roots of goodness, and ultimately attain liberation; cast off the armies of Mara; leave evil companions far behind and draw near to good friends and true spiritual companions; accomplish pure karma; extinguish all suffering; fulfill the immeasurable practices and vows of bodhisattvas; behold the Buddhas with joy; realize all-knowledge; and return to liberate all sentient beings.

CHAPTER THIRTY-NINE

MAKING VOWS

Today, after the assembly sharing common karma in this Dharma assembly has brought forth the resolve to dedicate merit, we shall next make vows as follows:

It is explained that all evils arise from the six faculties. Thus, we know that the six faculties are the root of offenses and calamities. Nevertheless, if one knows how to employ the six faculties, they can also gather immeasurable meritorious karma. Therefore, the Shrimaladevi Sutra teaches: “Guard the six faculties and purify body, speech, and mind.”

“On the basis of this principle, it is demonstrated that the six faculties are the source from which all wholesome qualities arise.”

Therefore, regarding the six faculties, we make great vows:

First:

MAKING VOWS CONCERNING THE EYE FACULTY (the eyes).

May all beings who share common karma in this Dharma assembly today, together with all beings of the four modes of birth and the six realms throughout the ten directions, from this day forward until the day they attain Buddhahood, never with their physical eyes behold illusory and deceitful forms that arouse insatiable craving and desire; may their eyes never behold forms of flattery, crookedness, and obsequiousness, nor blue, yellow, white, red, and other forms that delude people in the world; may their eyes never behold ugly and repellent forms associated with anger, hatred, and contention; may they never behold forms of beating and injuring others; may their eyes never behold forms that cause people to become foolish, unbelieving, doubtful, and benighted;

may their eyes never behold forms of pride, discourtesy, irreverence, and disrespect; and may their eyes never behold the forms of the wrong views of the ninety-six kinds of non-Buddhist paths.

May all beings, from this day forward, always behold with their eyes the tranquil form of the eternally abiding Dharma bodies of the Buddhas throughout the ten directions; may their eyes always behold the thirty-two excellent marks, the purple-gold color, and the eighty minor characteristics of the Buddhas; may their eyes always behold devas and immortals offering precious jewels and scattering celestial flowers in homage to the Buddhas; may their eyes always behold five-colored rays of light streaming forth from the mouths of the Buddhas as they expound the Dharma and liberate beings; may their eyes always behold the forms of the Buddhas’ emanation bodies, dispersed and pervading the ten directions;

may their eyes always behold the Buddhas emitting light from their uṣṇīṣas, summoning those with affinities to attend the Dharma assembly; may their eyes always behold the forms of the bodhisattvas, pratyekabuddhas, arhats, and assemblies of sages throughout the ten directions; may they and all beings, together with their retinues, always be able to contemplate the Buddha’s form body; may their eyes always behold the wholesome unmanifest forms; may their eyes always behold the pure flowers of the seven factors of enlightenment; may their eyes always behold the forms of the wondrous fruition of liberation; may their eyes always behold the assembly in this Dharma sanctuary joyfully praising the Buddhadharma, bowing in homage, receiving it, and upholding it;

may their eyes always behold the fourfold assembly surrounding the Buddha to hear the Dharma and giving rise to a heart of ardent longing; may their eyes always behold all who practice generosity, moral discipline, patience, and diligence; may their eyes always behold all who dwell in pure solitude, practice meditative contemplation, and cultivate wisdom; may their eyes always behold all beings attaining patience with the non-arising of dharmas and, when receiving a prediction of Buddhahood in the present, giving rise to joy; may their eyes always behold the forms of all bodhisattvas in the position of succession who attain vajra wisdom and eliminate ignorance and darkness; may their eyes always behold all beings bathing in the Dharma stream of non-retrogression.

Having made these vows concerning the eyes, let the assembly together bow with utmost sincerity and take refuge in the Greatly Compassionate Father of the world:

Namo Maitreya Buddha

Namo Śākyamuni Buddha

Namo Wholesome Extinction Buddha

Namo Brahma Marks Buddha

Namo Wisdom Joy Buddha

Namo Divine Marks Buddha

Namo King Among the Assembly Buddha

Namo Upholder of the Earth Buddha

Namo Beloved Sun Buddha

Namo Rāhu Moon Buddha

Namo Flower Radiance Buddha

Namo Supreme Medicine Master Buddha

Namo World-Sustaining Power Buddha

Namo Radiance of Merit and Virtue Buddha

Namo Joyful Radiance Buddha

Namo Excellent Voice Buddha

Namo Mastery of the Dharma Buddha

Namo Brahma Voice Buddha

Namo Wondrous Voice Bodhisattva

Namo Mahāsthāmaprāpta Bodhisattva

Namo Boundless Body Bodhisattva

Namo Avalokiteśvara Bodhisattva

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

May the Three Jewels, through the power of compassion, together bestow their mindful protection, enabling the disciple named . . . to fulfill the bodhi vow in accordance with this aspiration.

NEXT, VOWS CONCERNING THE FACULTY OF HEARING (THE EARS)

We further pray that all beings who share common karma in this Dharma assembly today, together with all beings of the four modes of birth and the six realms throughout the ten directions, from this day forward until the day they attain enlightenment, may never hear with their ears sounds of weeping, sorrow, pain, and suffering; may their ears never hear the anguished cries in the hells; may their ears never hear the sound of boiling cauldrons surging and bubbling in the hells; may their ears never hear the sounds of cutting and dismemberment, the weary toil, the mountains of knives, and the forests of swords; may their ears never hear the sounds of immeasurable suffering in the eighteen compartments of the hells;

may their ears never hear the tormented cries of hungry ghosts who, consumed by hunger and thirst, are unable to find food; may their ears never hear the sounds made when hungry ghosts move, as the joints of their bodies burn with fire and resound like the clamor of five hundred carts; may their ears never hear the cries of suffering of animals whose bodies are five hundred yojanas long and are gnawed by tiny worms; may their ears never hear the anguished cries of oxen, horses, donkeys, camels, and other animals that constantly bear heavy burdens over long distances and are beaten with whips and sticks because, in previous lives, they incurred debts to others and failed to repay them;

may their ears never hear the sorrowful sounds of separation from those one loves, encounter with those one hates, the eight kinds of suffering, and the other afflictions that torment human life; may their ears never hear the groans arising from the painful retribution of the four hundred and four illnesses that torment the body; may their ears never hear the sounds of any evil that torments beings; may their ears never hear the sounds of bells, chimes, conches, drums, lutes, zithers, harps, reed pipes, jade ornaments, and other things that delude beings.

May all beings, from this day forward, always hear the eight kinds of sounds with which the Buddhas expound the Dharma; may their ears always hear the words: “Suffering, emptiness, impermanence, and non-self”; may their ears always hear the eighty-four thousand Dharma pāramitās; may their ears always hear it taught that all dharmas are merely provisional names, without real substance and without intrinsic nature; may their ears always hear how the Buddhas teach the Dharma with a single voice, while immeasurable beings, each according to the karmic retribution of their kind, understand it for themselves; may their ears always hear that all beings possess Buddha-nature and that this Buddha-nature is the eternally abiding, indestructible Dharma body;

may their ears always hear the voices of the bodhisattvas throughout the ten directions practicing patience and diligence; may their ears always hear it taught that one attains insight into the non-arising of dharmas, skillfully enters the Buddha’s wisdom, and transcends the three realms; may their ears always hear the voices of Dharma-body bodhisattvas entering the Dharma stream, contemplating ultimate and conventional truth simultaneously, and perfecting the myriad practices in every thought; may their ears always hear the voices of pratyekabuddhas, arhats, and śrāvakas of the four fruits expounding the Dharma; may their ears always hear Lord Śakra expounding prajnaparamita;

may their ears always hear the great beings of the ten bhūmis, who occupy the position of succession in Tuṣita Heaven, expounding the Dharma and the practices of the stage of non-retrogression; may their ears always hear it taught that the myriad practices all converge upon the Buddha realm; may their ears always hear the Buddhas praise all beings who are able to practice the ten wholesome actions and rejoice in the merit of others.

May all beings always hear the Buddhas praise them, saying: “Excellent! Before long, this person shall attain Buddhahood!”

Having made these vows concerning the faculty of hearing, let the assembly together bow with utmost sincerity and take refuge in the Greatly Compassionate Father of the world:

Namo Maitreya Buddha

Namo Śākyamuni Buddha

Namo Wholesome Karma Buddha

Namo Unerring Intention Buddha

Namo Great Giving Buddha

Namo Radiant Praise Buddha

Namo Myriad Marks Buddha

Namo Spreading Virtue Buddha

Namo Mastery of the World Buddha

Namo Virtuous Longevity Buddha

Namo Severing Doubt Buddha

Namo Immeasurable Buddha

Namo Precious Moon Bodhisattva

Namo Moonlight Bodhisattva

Namo Boundless Body Bodhisattva

Namo Avalokiteśvara Bodhisattva

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

May the Three Jewels, through the power of compassion, together bestow their mindful acceptance and care, enabling us disciples named ... to fulfill the bodhi vow in accordance with this aspiration.

NEXT, VOWS CONCERNING THE OLFACTORY FACULTY (THE NOSE)

Today, may the assembly of fellow practitioners in this Dharma assembly, extending universally to all sentient beings of the four modes of birth and the six realms throughout the ten directions, from this day forward until the attainment of Buddhahood, never smell with their noses the aroma of delicious food and drink obtained through killing and taking life; never smell the odor of hunting, burning, and slaughtering sentient beings; never smell the odor of the thirty-six substances within the body, like a foul-smelling leather bag; never smell the fragrance of brocade and silk that deludes the human heart; never smell the odor of flaying, dismemberment, scorching, and roasting in the hells;

never smell the stench of hungry ghosts, starving and thirsting, consuming filthy excrement, blood, and pus; never smell the foul and impure odor of animals; never smell the stench of ulcerated patients lying upon defiled bedding, with no one to tend or care for them and whom no one can approach; and never smell the putrid odor of swollen corpses decomposing and being devoured by worms and maggots.

May the assembly and all sentient beings in the six realms, from this day forward, always smell the fragrance of priceless sandalwood permeating all worlds throughout the ten directions; always smell the fragrance of five-colored udumbara flowers; always smell the fragrance of the various flowers in the joyful gardens of the devas; always smell the fragrance present when the Dharma is taught in Tuṣita Heaven; always smell the fragrance present when the devas sport in the Hall of Wondrous Dharma; always smell the fragrance of the five precepts, the ten wholesome deeds, and the six recollections cultivated by sentient beings throughout the ten directions; always smell the fragrance of those who cultivate the seven expedient means and the sixteen practices;

always smell the fragrance of the merits and virtues of the pratyekabuddhas and of those in training and beyond training throughout the ten directions; always smell the fragrance of those who have realized the undefiled Dharma of the Four Paths and Four Fruits; always smell the fragrance of immeasurable bodhisattvas ascending through the Grounds of Joy, Stainlessness, Luminousness, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud; always smell the fragrance of the fivefold Dharma-body of the noble ones—moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation; always smell the fragrance of the Buddhas’ bodhi;

always smell the fragrance of the thirty-seven factors conducive to awakening, ⁽⁴⁾ the contemplation of the twelve links of dependent origination, ⁽⁵⁾ and the six paramitas; ⁽⁶⁾ always smell the fragrance of the Dharmas of great compassion, ⁽⁷⁾ the three mindfulnesses, ⁽⁸⁾ the ten powers, ⁽⁹⁾ the four fearlessnesses, ⁽¹⁰⁾ and the eighteen unique qualities of the Buddhas; ⁽¹¹⁾ always smell the fragrance of the eighty-four thousand ⁽¹²⁾ Dharma paramitas; and always smell the fragrance of the immeasurably wondrous, eternally abiding Dharma-body ⁽¹³⁾ of the Buddhas, pervading the ten directions.

Having made these vows concerning the faculty of smell, let the assembly together, with utmost sincerity, bow in homage to the Great Compassionate Father of the world:

Namo Maitreya Buddha

Namo Śākyamuni Buddha

Namo Lê Đà Pháp Buddha

Namo Ứng Cúng Dường Buddha

Namo Độ Ưu Buddha

Namo Nhạo An Buddha

Namo Thế Ý Buddha

Namo Ái Thân Buddha

Namo Diệu Túc Buddha

Namo Ưu Bác La Buddha

Namo Hoa Anh Buddha

Namo Vô Biên Biện Quang Buddha

Namo Tín Thánh Buddha

Namo Đức Tinh Tấn Buddha

Namo Mañjuśrī Bodhisattva

Namo Vajragarbha Bodhisattva

Namo Boundless-Body Bodhisattva

Namo Avalokiteśvara Bodhisattva

In this same manner, we again take refuge in all the Three Jewels throughout the ten directions to the limits of empty space. May the Three Jewels, through the power of compassion, together bestow their aid and gather us into their care, enabling the disciple named . . . to fulfill all vows as wished and perfect the vow of bodhi.

NEXT, VOWS CONCERNING THE FACULTY OF TASTE (THE TONGUE)

Again, today may the assembly of fellow practitioners in this Dharma assembly, extending universally to all sentient beings in the six realms throughout the ten directions, from this day forward until the attainment of the Way, never taste with their tongues the flesh of any sentient being that has been wounded or killed; never taste anything obtained through creatures killing themselves; never taste the blood or marrow of sentient beings; never taste poison administered by hostile enemies; and never taste delicious flavors that give rise to craving and affliction.

May their tongues always taste a hundred exquisite flavors of amrita; may their tongues always taste the spontaneously manifested food and drink of the devas; may their tongues always taste the fragrant rice of the Buddha-land of Fragrant Accumulation; may their tongues always taste the various foods and drinks of the Buddhas; may their tongues always taste the various foods manifested by the Dharma-body through the power of cultivating moral discipline, concentration, and wisdom; may their tongues always taste the food of Dharma joy and meditative bliss; may their tongues always taste the harmonious sweetness of immeasurable merits and virtues that nourish and sustain the life of wisdom; may their tongues always taste the single, equal flavor of liberation;

and may their tongues always taste the supreme peace and bliss of the Buddhas’ nirvana, a flavor sublime, wondrous, and unsurpassed.

Having made these vows concerning the faculty of taste, let the assembly together, with utmost sincerity, bow in homage and take refuge in the Great Compassionate Father of the world:

Namo Maitreya Buddha

Namo Śākyamuni Buddha

Namo Chơn Thật Buddha

Namo Thiên Chủ Buddha

Namo Lạc Cao Âm Buddha

Namo Tín Tịnh Buddha

Namo Bà Kỳ La Đà Buddha

Namo Phước Đức Ý Buddha

Namo Diệm Xí Buddha

Namo Vô Biên Đức Buddha

Namo Tu Thành Buddha

Namo Sư Tử Du Buddha

Namo Akṣobhya Buddha

Namo Tín Thanh Tịnh Buddha

Namo Ākāśagarbha Bodhisattva

Namo Sadāprarudita Bodhisattva

Namo Boundless-Body Bodhisattva

Namo Avalokiteśvara Bodhisattva

In this same manner, we again take refuge in all the Three Jewels throughout the ten directions to the limits of empty space. May the Three Jewels, in their compassion, pity, shelter, and protect us, enabling us, named . . . , to fulfill all vows as wished and perfect the vow of bodhi.

NEXT, VOWS CONCERNING THE FACULTY OF THE BODY

Again, today may the assembly of fellow practitioners in this Dharma assembly, extending universally to all sentient beings of the four modes of birth and the six realms throughout the ten directions, from this day forward until the attainment of Buddhahood, never experience bodily contact with the deviant and beguiling objects of the five desires; never experience bodily contact with cauldrons of boiling water, furnaces of burning coals, or freezing waters in the hells; never experience bodily contact with the torments of hungry ghosts—fire burning upon their heads and molten copper being swallowed through their mouths, scorching and destroying their hearts, livers, and bodies; never experience bodily contact with the agony and suffering of animals being flayed and dismembered;

never experience bodily contact with the anguish caused by the ravages of the four hundred and four illnesses; never experience bodily contact with unbearable extremes of cold and heat; never experience bodily contact with the biting and gnawing of mosquitoes, gnats, fleas, lice, worms, and insects; never experience bodily contact with harm inflicted by knives, clubs, or poison; and never experience bodily contact with the manifold miseries of hunger and thirst.

May the body always experience the wondrous garments of the devas; may the body always experience the natural flavor of amrita; may the body always experience a refreshing environment, neither cold nor hot; may the body always experience a state free from hunger and thirst, illness and affliction; may the body always experience a state free from the suffering of knives and staves; may the body always experience peaceful waking and sleeping, without anxiety or fear; may the body always experience gentle, cooling breezes in the Pure Lands of the Buddhas of the ten directions; may the body always experience bathing body and mind in the seven-jeweled pools of the Pure Lands of the Buddhas of the ten directions;

may the body always experience freedom from the suffering of birth, aging, illness, and death; may the body always experience freely flying forth to hear the Dharma together with the bodhisattvas; may the body always experience the Buddhas’ sovereign entry into nirvana.

Having made these vows concerning the faculty of the body, may the Great Assembly together, with utmost sincerity, bow in homage and take refuge in the Great Compassionate Father of the world:

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to Luminous Conduct Buddha

Homage to Dragon Voice Buddha

Homage to Upholding the Wheel Buddha

Homage to Accomplishment of Wealth Buddha

Homage to Beloved of the World Buddha

Homage to Dharma Renown Buddha

Homage to Immeasurable Jewel Radiance Buddha

Homage to Cloud Appearance Buddha

Homage to the Buddha of the Path of Wisdom

Homage to Wondrous Fragrance Buddha

Homage to Voice of Space Buddha

Homage to Space Buddha

Homage to Transcending the Three Realms Bodhisattva

Homage to Bhadrapala Bodhisattva

Homage to Boundless Body Bodhisattva

Homage to Avalokiteshvara Bodhisattva

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

May the Three Jewels, out of loving compassion, together bestow their aid, protection, and acceptance, enabling us, named . . ., to fulfill our wishes and perfect our vows for bodhi.

NEXT, VOWS CONCERNING THE MIND FACULTY

Again, may all those of shared karma in the Great Assembly of this Dharma assembly today, extending universally to all sentient beings among the four modes of birth and the six paths throughout the ten directions, from now until the day they attain the Way, always know in their minds that killing, stealing, and sexual misconduct by the body, and false speech, frivolous speech, divisive speech, and harsh speech by the mouth, are calamities; may they always know in their minds that killing one’s father, killing one’s mother, killing an arhat, shedding the blood of a Buddha, disrupting the harmony of the Sangha, slandering the Three Jewels, and disbelieving cause and effect are all offenses that lead to rebirth in the Avici hell;

may they always know in their minds that one does not cease to exist after death; may their minds have faith in cause and effect and karmic retribution; may they always know in their minds to remain distant from unwholesome spiritual friends and delight in drawing near to wholesome spiritual friends; may they always know in their minds that following heterodox teachers and non-Buddhist paths is contrary to the Dharma; may they always know in their minds that the three outflows ⁽¹⁴⁾, five hindrances (^[15]), and ten fetters (^[16]) are capable of obstructing the Way; may they always know in their minds that the three evil paths are places of fierce and cruel karmic retribution, and that the cycle of birth and death is fearsome.

May they always know in their minds that all sentient beings possess Buddha-nature (the nature capable of becoming a Buddha); may they always know in their minds that the Buddhas are benevolent fathers, beings of great loving-kindness and compassion, and unsurpassed Kings of Physicians; may they always know in their minds that all revered Dharma teachings are excellent medicines used to cure the illnesses of sentient beings; may they always know in their minds that all sages and holy beings are loving mothers who tend to the illnesses of sentient beings;

may they always know in their minds that taking refuge in the Three Jewels, receiving the five precepts, and then cultivating the ten wholesome actions are practices capable of bringing about excellent karmic rewards in the human and heavenly realms; may they always know in their minds that, not yet liberated from birth and death, they should cultivate the seven expedient practices (^[17]) and contemplate the dharmas of warmth, summit (^[18]), and so forth . . .; may they always know in their minds that, to cultivate the undefiled dharmas, patience regarding suffering, and the sixteen noble states of mind (^[19]), they must first cultivate the sixteen contemplative practices (^[20]) and contemplate the Four Noble Truths (^[21]);

may they always know in their minds that the Four Noble Truths are equal and without marks (^[22]), and thereby realize the four fruits (^[23]); may they always know in their minds the general characteristics (^[24]) and particular characteristics (^[25]) of all dharmas; may they always know in their minds the twelve links of dependent origination and the causes and effects of the three periods of time, revolving and continuing without ever ceasing; may they always know in their minds to cultivate the six paramitas and the eighty thousand subtle practices; may they always know in their minds to eliminate the eighty-four thousand defilements; may they always know in their minds that, upon entering the patience of non-arising (^[26]), they will assuredly bring birth and death to an end;

may they always know in their minds the sequence and the complete ranks and stages of the bodhisattvas of the Ten Abodes (^[27]); may they always know in their minds to use the vajra mind (^[28]) to eliminate the darkness of ignorance (^[29]) and realize the unsurpassed fruit of Buddhahood; may they always know in their minds that when the essential nature has once been illuminated to its utmost, the myriad virtues are complete, the afflictive burdens of many kalpas are entirely cleansed, and the fruit of Great Nirvana is realized; may they always know in their minds the ten powers of knowledge (^[30]), the four fearlessnesses (^[31]), the eighteen distinctive qualities (^[32]), the immeasurable merit, immeasurable wisdom, and immeasurable wholesome qualities of the Buddhas.

Having made these vows concerning the mind faculty, may the Great Assembly together, with utmost sincerity, bow in homage and take refuge in the Great Compassionate Father of the world:

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to Heavenly King Buddha

Homage to Pure Continent Buddha

Homage to Wholesome Wealth Buddha

Homage to Blazing Lamp Buddha

Homage to Jewel Hermitage Voice Buddha

Homage to King Who Abides in Vision Buddha

Homage to Rahu Head Buddha

Homage to Peace and Security Buddha

Homage to Lion Mind Buddha

Homage to Renowned Jewel Name Buddha

Homage to Attaining Benefit Buddha

Homage to Universal Vision Buddha

Homage to Ashvaghosha Bodhisattva

Homage to Nagarjuna Bodhisattva

Homage to Boundless Body Bodhisattva

Homage to Avalokiteshvara Bodhisattva

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

May the Three Jewels, out of loving compassion, together bestow their aid, shelter, and acceptance, enabling us, named . . ., to fulfill our wishes and perfect our vows for bodhi.

NEXT, VOWS CONCERNING VERBAL KARMA

May all those of shared karma in the Great Assembly of this Dharma assembly today, extending universally to all sentient beings among the four modes of birth and the six paths throughout the ten directions, from now until the day they attain Buddhahood, never use their mouths to slander the Three Jewels; may they never use their mouths to slander those who propagate and transmit the teachings, nor speak of those persons’ faults; may they never say that doing good brings no peaceful or joyful reward, or that doing evil brings no painful reward; may they never say that people utterly cease to exist after death, without rebirth or transmigration; may they never speak words that bring no benefit and cause harm to others;

may they never speak of scriptures composed by evil maras or non-Buddhist paths; may they never teach others to commit the ten evil actions or instruct them to create the five heinous offenses; may they never praise those who do evil; may they never speak of worldly amusements, laughter, frivolity, or things devoid of meaning; may they never teach others to believe in heterodox teachers, ghosts and spirits, or spirit-mediums; may they never pass judgment on whether people are good or bad; may they never angrily revile their parents, teachers, or wholesome spiritual friends; may they never urge others to commit offenses or prevent others from creating merit.

May our mouths always praise the Three Jewels; praise those who propagate and make the teachings widely known, and extol the merit of their transmission of the Dharma; reveal to others the wholesome and unwholesome fruits of good and evil deeds; constantly awaken others to the knowledge that after this body dies, consciousness does not perish; always utter wholesome words so that those who hear them may benefit; always expound the twelve divisions of the Buddha’s scriptures; always proclaim that all sentient beings possess Buddha-nature and shall attain permanence, bliss, self, and purity; always teach others to honor and support their parents and reverently serve their masters and elders;

always exhort others to take refuge in the Three Jewels and observe the five precepts, the ten wholesome deeds, and the six recollections; always recite and praise the scriptures and speak of wholesome deeds; always teach others to draw near to good spiritual friends and keep far from unwholesome friends; always speak of the immeasurable merit of bodhisattvas of the Ten Abodes and of the Buddha-ground; always exhort others to cultivate the practices of the Pure Land and adorn the fruit of Buddhahood; always teach others to pay homage to the Three Jewels; always teach others to erect sacred images and make all kinds of offerings; always teach others to perform wholesome deeds as urgently as one would extinguish a fire burning upon one’s head;

and always teach others to relieve the poor and suffering without pausing even for a moment.

Having made these vows concerning the mouth, let the Great Assembly together, with utmost sincerity, bow down and take refuge in the Great Compassionate Father of the world:

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to World-Flower Buddha

Homage to Lofty-Crown Buddha

Homage to Buddha Accomplished in Boundless Eloquence

Homage to Buddha of Discerning Knowledge of Distinctions

Homage to Lion’s-Tusk Buddha

Homage to Lituo-Bu Buddha

Homage to Merit and Virtue Buddha

Homage to Dharma-Lamp Canopy Buddha

Homage to Maudgalyayana Buddha

Homage to Buddha of the Land Free from Sorrow

Homage to Intention and Reflection Buddha

Homage to Joyful-Bodhi 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 manner, 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 compassion, protect and accept us, enabling us, named . . ., to fulfill our aspirations and perfect our vows of bodhi.

DHARMA GATES OF ALL PRACTICES

We further vow that all sentient beings among the four modes of birth and the six realms throughout the ten directions, from the time these vows are made onward, shall all be fully endowed with the Dharma gates of all practices:

– Those who wish to possess resolute faith in the Three Jewels shall have the Dharma gate of reverence.

– Those who wish to be free of doubt shall have the Dharma gate of steadfastness.

– Those who wish to cut off the arising of thoughts of evil shall have the Dharma gate of repentance.

– Those who wish their vows to become pure shall have the Dharma gate of mindful remorse.

– Those who wish not to violate the three karmic activities shall have the Dharma gate of guarding the body.

– Those who wish to purify the four kinds of verbal karma shall have the Dharma gate of guarding the mouth.

– Those who wish their minds to be pure shall have the Dharma gate of guarding the mind.

– Those who wish their aspirations to be fulfilled shall have the Dharma gate of bodhi.

– Those who wish to harm no one shall have the Dharma gate of compassion.

– Those who wish to establish virtue and transform beings shall have the Dharma gate of loving-kindness.

– Those who wish not to slander others shall have the Dharma gate of rejoicing.

– Those who wish not to despise others shall have the Dharma gate of utmost sincerity.

– Those who wish to extinguish the three evil realms shall have the Dharma gate of the Three Jewels.

– Those who wish to be entirely free from falsity shall have the Dharma gate of truthfulness.

– Those who wish to be free of distinctions between self and others shall have the Dharma gate of relinquishing harm.

– Those who wish to be free of hesitation shall have the Dharma gate of a mind that relinquishes fetters.

– Those who wish to eradicate quarrels and litigation shall have the Dharma gate of noncontention.

– Those who wish to cultivate the practice of equality shall have the Dharma gate of accordance with what is right.

We further vow that all sentient beings shall be fully endowed with the following immeasurable Dharma gates:

– The Dharma gate of directing the mind is to contemplate the mind as an illusion.

– The Dharma gate of severing with the mind is to abandon the roots of unwholesomeness.

– The Dharma gate of the bases of spiritual power is for both body and mind to become light and at ease.

– The Dharma gate of the faculty of faith is for one’s vows never to regress.

– The Dharma gate of the faculty of diligence is never to forsake wholesome Dharma.

– The Dharma gate of the faculty of mindfulness is skillfully to cultivate the karma of the Path.

– The Dharma gate of the faculty of concentration is to gather the mind into the Right Path.

– The Dharma gate of the faculty of wisdom is to contemplate the principles of impermanence, suffering, emptiness, and so forth.

– The Dharma gate of the power of faith is utterly to transcend the might of the king of maras.

– The Dharma gate of the power of diligence is to advance once and never retreat.

– The Dharma gate of the power of mindfulness is never to forget wholesome thoughts.

– The Dharma gate of the power of concentration is to extinguish all deluded thoughts.

– The Dharma gate of the power of wisdom is to turn and circulate thoughts freely.

– The Dharma gate of investigative awakening is vigorously to cultivate the Buddha Path.

– The Dharma gate of right concentration is to enter samadhi.

– The Dharma gate of pure nature is to take no delight in cultivating the teachings of other vehicles.

May all sentient beings attain these one hundred and eight Dharma gates of the bodhisattva mahasattvas; purify Buddha-lands; exhort and transform the miserly and jealous; all escape the eight difficulties; all be able to subdue those who quarrel, litigate, and harbor anger; diligently perform wholesome deeds and skillfully guide the indolent; all attain concentrated minds and spiritual powers; gather in all scattered thoughts; and prevent deluded agitation.

Having made these vows concerning the faculty of mind, let the Great Assembly again, with utmost sincerity, bow down and take refuge in the Great Compassionate Father of the world:

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to Dharma-Heaven Mirror Buddha

Homage to Buddha Who Severs Worldly Powers

Homage to Supremely Powerful in the World Buddha

Homage to Wisdom-Flower Buddha

Homage to Firm Hermitage Buddha

Homage to Peace and Bliss Buddha

Homage to Blazing Meaning Buddha

Homage to Loving Purity Buddha

Homage to Countenance of Shame and Remorse Buddha

Homage to Wondrous Topknot Buddha

Homage to Delight Buddha

Homage to Ruci Buddha

Homage to Medicine King Bodhisattva

Homage to Superior Medicine Bodhisattva

Homage to Boundless-Body Bodhisattva

Homage to Avalokiteshvara Bodhisattva

In the same manner, 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 compassion, rescue, protect, and accept all sentient beings among the four modes of birth and the six realms throughout the three realms. Through the power of the merit and virtue, causes and conditions arising from the resolve and vows made in this Repentance Dharma Assembly, may they all be fully endowed with merit, virtue, and wisdom, and through the power of spiritual abilities attain freedom according to their wishes.

SECTION OF ENTRUSTMENT

Today, the Great Assembly sharing common karma in this Dharma Assembly has already made solemn vows on behalf of sentient beings among the four modes of birth and the six realms. We now entrust those beings to the great bodhisattvas. May all the great bodhisattvas, out of loving compassion, together bestow their mindful care and acceptance upon these beings, so that they may benefit from the merit and virtue of this repentance and these vows.

We further pray that, out of loving compassion and through the power of mindfulness, all these sentient beings may aspire to seek the unsurpassed field of merit and wholeheartedly believe that making offerings to the Buddhas brings immeasurable blessed rewards. May they know that when all sentient beings single-mindedly turn toward the Buddha, they attain immeasurable, supremely excellent, and pure fruits. May sentient beings be free of stinginess regarding all Buddhist undertakings, bring forth the resolve to practice great generosity, and begrudge nothing.

We further vow that all sentient beings, in relation to all Buddhist establishments, shall resolve to perform deeds that constitute unsurpassed fields of merit, distance themselves from the practices and vows of the Lesser Vehicle, cultivate the bodhisattva path, attain unobstructed liberation, and realize the Buddhas’ wisdom of all modes.

We further vow that all sentient beings shall plant immeasurable roots of goodness in all Buddhist establishments and attain the immeasurable merit, virtue, and wisdom of the Buddhas.

We further vow that all sentient beings shall embrace profound wisdom and, gazing toward the unsurpassed King of Resolve, attain complete purity.

We further vow that all sentient beings shall attain unobstructed and sovereign spiritual power and journey freely throughout every place reached by the Buddhas.

We further vow that all sentient beings shall embrace the teachings of the Mahayana, attain immeasurable wisdom of all modes, and abide immovably.

Again, may all sentient beings completely accomplish the foremost field of merit, capable of giving rise to all wisdom.

Again, may all sentient beings harbor no resentment or regret toward any Buddha, but instead plant roots of goodness and seek the wisdom of the Buddhas.

Again, may all sentient beings employ wondrous skillful means to reach all the adorned lands of the Buddhas; and, within a single thought, enter deeply into the Dharma realm without weariness.

Again, may all sentient beings attain bodies adorned with excellent marks, incomparable to any other; and may they travel throughout all worlds in the ten directions without ever growing weary.

Again, may all sentient beings accomplish vast bodies and come and go at will; may they all attain the spiritual powers of the Buddhas and fully adorn the realm of liberation; and, within a single thought, clearly manifest the sovereign spiritual powers of the Buddhas throughout all space and the Dharma realm.

Having made such great vows, vast as the Dharma-nature and ultimate as space, may all sentient beings attain according to their aspirations and fulfill their bodhi vows. Let the assembly together, with utmost sincerity, bow in homage to the Three Jewels.

If disciples named . . . should suffer painful retributions and be unable to save sentient beings, we pray that those sentient beings be entrusted to:

The immeasurable and boundless Dharmakaya bodhisattvas throughout the realm of space.

The immeasurable and boundless bodhisattvas with undefiled form-bodies throughout the realm of space.

The immeasurable and boundless bodhisattvas who have awakened the aspiration for enlightenment throughout the realm of space.

– Bodhisattva Great Master Ashvaghosha, who revived the True Dharma.

– Bodhisattva Great Master Nagarjuna, who revived the Semblance Dharma.

– Bodhisattva Boundless Body throughout the realm of space in the ten directions.

– Bodhisattva Avalokitesvara throughout the realm of space in the ten directions.

Bodhisattva Manjushri

Bodhisattva Samantabhadra

Bodhisattva Lion’s Play

Bodhisattva Lion’s Vigorous Advance

Bodhisattva Lion Banner

Bodhisattva Lion’s Roar

Bodhisattva Firm and Courageous Diligence

Bodhisattva Vajra Wisdom

Bodhisattva Dispeller of the Skandha-Coverings

Bodhisattva Tranquil Faculties

Bodhisattva Supreme Wisdom

Bodhisattva Never Apart from the World

Bodhisattva Medicine King

Bodhisattva Supreme Medicine

Bodhisattva Akashagarbha

Bodhisattva Vajragarbha

Bodhisattva Constant Diligence

Bodhisattva Never Resting

Bodhisattva Wondrous Voice

Bodhisattva Jeweled Moon

Bodhisattva Moonlight

Bodhisattva Bhadrapala

Bodhisattva Transcending the Three Realms.

Again, we pray that all these sentient beings be entrusted to all the great bodhisattvas throughout the realm of space in the ten directions.

We pray that the great bodhisattva-mahasattvas, through the power of their original vows and their power to deliver sentient beings, will gather in and accept all the infinitely and inexhaustibly numerous sentient beings throughout the ten directions. We pray that the bodhisattva-mahasattvas will not abandon sentient beings, but will regard them as good spiritual friends, without any thought of division. May sentient beings recognize the kindness of the bodhisattvas, draw near to them, and make offerings to them.

We pray that the bodhisattvas, out of compassion, will gather them in and accept them, enabling these sentient beings to attain upright minds, follow the bodhisattvas, and never depart from them. May sentient beings obey the bodhisattvas’ teachings and never dare to oppose them; may they attain steadfast minds, never abandon good spiritual friends, remain far removed from faults, and never retreat in mind. May sentient beings, for the sake of good spiritual friends, spare neither body nor life, relinquish everything, and never act contrary to the wishes of their good spiritual friends.

May sentient beings cultivate great loving-kindness and remain far removed from all evil; upon hearing the Buddha’s True Dharma, may they receive and uphold it. May the roots of goodness and karmic retributions of sentient beings be the same as those of the bodhisattvas; may their practices and vows be the same as those of the bodhisattvas. May they become ultimately pure, fully endowed with spiritual powers, sovereign and free according to their wishes; may they cultivate the Mahayana path until they completely realize the wisdom of all modes; throughout that time, may they never be indolent.

Riding upon the karma of wisdom, may they reach the place of peace and security, attain the unobstructed path, and become completely sovereign and free.

Beginning with taking refuge in the Three Jewels, eliminating doubt, giving rise to faith, repenting, awakening the aspiration for enlightenment, revealing karmic retributions, leaving the hells, resolving enmities, rejoicing, making vows, and dedicating merit, and extending to this final section of entrustment—all the merit therein is bestowed upon all sentient beings throughout the realm of space and throughout the ten directions.

We pray that the World-Honored Maitreya will bear witness for us and that the Buddhas of the ten directions will compassionately shelter and protect us. May all that we have repented be brought to accomplishment. May sentient beings become companions of the Compassionate Father, be born in this realm, and participate in the first Dharma assembly at which the Buddha teaches.

May they hear the Dharma and awaken to the path; may all their merit and wisdom be complete; may they become equal to the bodhisattvas, without any difference; may they enter the vajra mind and attain perfect enlightenment.

PRAISE OF THE BUDDHA AND PRAYER OF ASPIRATION

Đa già a già độ, a la ha tam miệu tam Phật đà, fully endowed with the ten epithets, delivering immeasurable beings and utterly ending birth and death.

We pray that, through the meritorious causes and conditions of today’s repentance, all sentient beings and all people may completely attain according to their aspirations and fulfill their bodhi vows:

1.- We, disciples named . . ., have made these vows today. May each vow be identical to the vows made by all the Buddhas and great bodhisattvas throughout the realm of space in the ten directions.

2.- The vows made by the Buddhas and great bodhisattvas can never be exhausted. The vows we make today are likewise: vast as the Dharma-nature and ultimate as space. Throughout all future time and all kalpas, sentient beings can never be exhausted, and our vows likewise can never be exhausted.

3.- Worlds can never be exhausted, and our vows likewise can never be exhausted;

4.- Space can never be exhausted, and our vows likewise can never be exhausted;

5.- The Dharma-nature can never be exhausted, and our vows likewise can never be exhausted;

6.- Nirvana can never be exhausted, and our vows likewise can never be exhausted;

7.- The appearances of Buddhas in the world can never be exhausted, and our vows likewise can never be exhausted;

8.- The wisdom of the Buddhas can never be exhausted, and our vows likewise can never be exhausted;

9.- The mind’s thoughts and cognitions can never be exhausted, and our vows likewise can never be exhausted;

10.- Arising wisdom can never be exhausted, and our vows likewise can never be exhausted. The lineage of the worldly path, the lineage of the Dharma path, and the lineage of the wisdom path can never be exhausted, and our vows likewise can never be exhausted.

Only if these ten could be exhausted could our vows be exhausted. Since these ten are inexhaustible, may our vows never be exhausted. We bow in homage to the sacred assembly of the Three Vehicles.

COMPASSIONATE SAMADHI WATER REPENTANCE DHARMA OF THE BODHIMANDA

VOLUME TEN

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