慈悲道場懺法

CHAPTER TWENTY-SEVEN

HOMAGE TO THE BUDDHAS ON BEHALF OF BEINGS IN THE AVICI HELL

Today, we, the assembly of fellow practitioners in this Dharma assembly, recognize that from the section on taking refuge onward through this section and those that follow, the myriad dharmas are presented in all their distinctions, and offenses and merits are not the same. Yet they are as clearly distinguished as light and darkness. In brief, there are only good and evil.

Good is the wholesome path that ascends to the higher realms; evil is the unwholesome path that descends to the lower realms, into the three evil destinies. Those who cultivate benevolence and righteousness proceed toward peaceful, joyful, and excellent states, while those who cause injury and destruction fall into painful and wretched states. Those who dwell in excellent and joyful states obtain favorable retribution through excellent and joyful karma, not through immoral contention, cruelty, or inhumanity.

Those in excellent states enjoy subtle, wondrous, and spontaneous pleasures, roaming freely and at ease as they proceed directly toward the awakened path of bodhi. Those in inferior and painful states are there because of the base, inferior, cruel, and inhumane karma they have created.

Such beings dwell within fiery cities and iron nets; when they eat, they consume fiercely burning iron pellets; when they drink, they swallow violently boiling molten copper. Their lives endure for measureless kalpas, and throughout innumerable ages they undergo every kind of agony.

The sufferings in the hells are beyond description and impossible to endure. As soon as consciousness departs from this body and life, it falls into the fiery cities of hell. As retribution, beings are tortured by wheels of blades; in repayment of their debts, their bodies are ground against fiery stones.

Their lives are prolonged, and they must endure their suffering. Even after escaping the hells, they fall into the realm of hungry ghosts. Their bodies are emaciated, their hearts consumed by hunger and thirst, their mouths spew fire, and their lives are exceedingly fragile.

After death, they again fall into the animal realm and undergo countless sufferings. Because their flesh is used as food, their bodies are cut apart and cooked for sumptuous banquets. Or they carry heavy burdens over long distances and perform dangerous labor.

This is among the gravest sufferings of the three evil destinies. How grievous it is that those who remain in the long night of darkened desire, with no day of escape, do not realize it themselves!

Joy and suffering are this clearly evident, yet no one believes when they are spoken of! This is only because beings cling to their own narrow sense of self and therefore refuse to believe, remaining doubtful and deluded.

Because of doubt and delusion, some people take no delight in goodness. Therefore, the Buddha taught: “There are ten deeds in the world that lead one, after death, to fall into hell: 1. Not directing one’s mind toward goodness and not cultivating merit and virtue. 2.

Being as gluttonous as a starving tiger. 3. Being infatuated with wine and sensuality while harboring malicious thoughts. 4. Habitually cultivating foolishness and refusing to heed admonition. 5.

Relying willfully on one’s own strength to commit evil deeds. 6. Delighting in killing beings and oppressing the lonely and bereaved. 7. Habitually associating with evil people. 8.

Encroaching upon what belongs to others. 9. Speaking untruthfully. 10. Having no compassion for any living being and committing evil karma.

Such people cannot live long, and after death they enter the evil destinies.”

Today, we, the assembly of fellow practitioners in this Dharma assembly, recognize that, according to the Buddha’s teaching, how many among us can escape? If we cannot escape, then we all have a share in the offenses that lead to hell.

Since everyone in the assembly has understood this meaning, we must not indulge in negligence. We must urgently cultivate the bodhisattva path, seek the Buddhadharma, and benefit beings. First, we extinguish our own offenses; afterward, we generate merit for others. This is benefiting oneself and benefiting others, without distinction between self and other.

Today, we bring forth a courageous mind, a steadfast mind, a compassionate mind, a mind resolved to deliver all beings, and a mind resolved to rescue all beings. Having aroused such a mind, we shall not forget our original vows until we attain Buddhahood.

May all Buddhas and great bodhisattvas throughout the ten directions and to the limits of empty space, through the power of their great spiritual abilities, the power of their great compassion, the power to liberate beings from the hells, the power to deliver hungry ghosts, the power to rescue beings, the power of great divine mantras, and their great and awe-inspiring power, enable all that we, disciples named . . ., undertake to yield beneficial results and all our vows to be perfectly fulfilled.

With single-minded and earnest devotion, we bow our heads in homage to the Three Jewels. On behalf of all beings suffering in the Avici Hell, all beings suffering in the Hell of Darkness, the eighteen cold hells, the eighteen hot hells, the eighteen hells of bladed wheels, the Hell of the Forest of Swords, the Hell of Fiery Carts, the Hell of Blazing Wings, and the Hell of the Charcoal Pit, we take refuge in the Three Jewels.

These hells further have eighty-four thousand other hells as their retinues. No matter how many beings suffer within them, through the mind of bodhi, the practice of bodhi, and the vow of bodhi, we vow on behalf of all those beings to bow in homage and take refuge in the Great Compassionate Father of the world:

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo Đại Âm Tán Buddha

Namo Tịnh Nguyện Buddha

Namo Nhật Thiên Buddha

Namo Lạc Huệ Buddha

Namo Nhiếp Thân Buddha

Namo Oai Đức Thế Buddha

Namo Sát Lợi Buddha

Namo Đức Thừa Buddha

Namo Thượng Kim Buddha

Namo Giải Thoát Kế Buddha

Namo Nhạo Pháp Buddha

Namo Trú Hạnh Buddha

Namo Xả Kiêu Mạn Buddha

Namo Trí Tạng Buddha

Namo Phạm Hạnh Buddha

Namo Chiên Đàn Buddha

Namo Vô Ưu Danh Buddha

Namo Đoạn Nghiêm Thân Buddha

Namo Tướng Quốc Buddha

Namo Liên Hoa Buddha

Namo Vô Biên Thân Đức Buddha

Namo Thiên Quang Buddha

Namo Huệ Hoa Buddha

Namo Tần Đầu Ma Buddha

Namo Trì Phú Buddha

Namo Sư Tử Du Hý Bodhisattva

Namo Sư Tử Phấn Tấn Bodhisattva

Namo Kshitigarbha Bodhisattva

Namo Vô Biên Thân Bodhisattva

Namo Avalokiteshvara Bodhisattva.

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

May the Three Jewels, out of loving compassion, rescue, guide, and receive the beings suffering in the Avici Hell, the Hell of Darkness, the Hell of Bladed Wheels, the Hell of Fiery Carts, the Hell of Blazing Wings, and all their subsidiary hells, and so forth. Through the power of the Buddhas, the power of the Dharma, the power of the bodhisattvas, and the power of all sages and worthies, may all beings presently undergoing suffering be liberated this very day.

May they never again fall into any hell; may all their karmic obstructions be extinguished; may they never again create the karma of hell or be born in hell; and may they be born in a Pure Land. Abandoning the life of hell, may they obtain the life of wisdom; abandoning the body of hell, may they obtain a vajra body; abandoning the sufferings of hell, may they attain the bliss of nirvana. Recalling the sufferings of hell, may they arouse the mind of bodhi.

May the four immeasurable minds and the six paramitas always be present before them, and may they freely exercise the four unobstructed wisdoms and the six spiritual powers according to their wishes. Endowed with wisdom, may they cultivate the bodhisattva path, advance courageously and diligently without pause or rest, progress through the practices of the Ten Grounds, enter the vajra mind, and attain perfect enlightenment.

CHAPTER TWENTY-EIGHT

HOMAGE TO THE BUDDHAS ON BEHALF OF BEINGS IN THE HELL OF THE ASHEN RIVER, THE HELL OF IRON PELLETS, AND SO FORTH

Today, we, the assembly of fellow practitioners in this Dharma assembly, again bow with utmost sincerity to the Three Jewels, vowing on behalf of the beings in:

The Hell of the Ashen River,

The Hell of the Forest of Swords,

The Hell of the Forest of Thorns,

The Hell of Copper Pillars,

The Hell of Iron Machines,

The Hell of Iron Nets,

The Hell of Iron Caverns,

The Hell of Iron Pellets,

The Hell of Sharp Stones.

Hells such as these fill the ten directions to the limits of empty space.

Today, on behalf of all beings presently suffering in these hells, we arouse the mind of bodhi and take refuge, bowing in homage to the Great Compassionate Father of the world:

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo Phạm Tài Buddha

Namo Bảo Thủ Buddha

Namo Tịnh Căn Buddha

Namo Cụ Túc Luận Buddha

Namo Thượng Luận Buddha

Namo Phất Sa Buddha

Namo Đề Sa Buddha

Namo Hữu Nhật Buddha

Homage to the Emerged-from-the-Mire Buddha

Homage to the Attainment of Wisdom Buddha

Homage to the Mola Buddha

Homage to the Supreme Auspiciousness Buddha

Homage to the Dharma Bliss Buddha

Homage to the Seeker of Victory Buddha

Homage to the Wisdom Buddha

Homage to the Good and Holy Buddha

Homage to the Web of Light Buddha

Homage to the Lapis Lazuli Treasury Buddha

Homage to the Renowned Buddha

Homage to the Beneficial Quiescence Buddha

Homage to the Teaching and Transforming Buddha

Homage to the Sunlight Buddha

Homage to the Excellent Radiance Buddha

Homage to the Supreme Radiance of Myriad Virtues Buddha

Homage to the Precious Virtue Buddha

Homage to the Lion Banner Bodhisattva

Homage to the Lion’s Roar Bodhisattva

Homage to Ksitigarbha Bodhisattva

Homage to Boundless Body Bodhisattva

Homage to Avalokitesvara Bodhisattva.

Thus again we take refuge in all the Three Jewels throughout the ten directions to the utmost reaches of empty space. We pray that the Three Jewels, through the power of loving-kindness and compassion, will together bestow their aid and protection, so that all beings now undergoing suffering in the Ash River Hell, the Forest of Swords Hell, and the like may immediately attain liberation and have all painful consequences eradicated.

May their karma leading to the hells be completely purified; relinquishing the bodies of hell-beings, may they attain vajra bodies; relinquishing the sufferings of the hells, may they attain the bliss of nirvana. Recalling the sufferings of the hells, may they arouse the bodhi mind, together leave the burning house, proceed directly to the place of enlightenment, and, together with all bodhisattvas, attain Perfect Enlightenment.

CHAPTER TWENTY-NINE

HOMAGE TO THE BUDDHAS ON BEHALF OF BEINGS IN THE HELLS OF DRINKING MOLTEN COPPER, THE HELLS OF PITS AND CHASMS, AND SO FORTH

Today, we, the assembly sharing common karma in this Dharma assembly, again bow with utmost sincerity to the Three Jewels, universally on behalf of all beings who have fallen into the hells throughout the ten directions to the utmost reaches of empty space:

The Hell of Drinking Molten Copper,

The Hell of Crushing Confinement,

The Hell of Wailing,

The Hell of Great Wailing,

The Hot Hell,

The Great Hot Hell,

The Hell of Charcoal Pits,

The Hell of the Burning Forest, and so forth.

These hells have immeasurable and boundless other hells as their retinues.

On behalf of the beings undergoing suffering in these hells, we vow, through the power of the bodhi mind, to bow and take refuge in their stead before the Great Compassionate Father of the world:

Homage to Maitreya Buddha

Homage to Sakyamuni Buddha

Homage to the Human Moon Buddha

Homage to the Rahu Buddha

Homage to the Radiance of Amrita Buddha

Homage to the Wondrous Intention Buddha

Homage to the Great Radiance Buddha

Homage to the Lord of All Buddha

Homage to the Joyful Wisdom Buddha

Homage to the Mountain King Buddha

Homage to the Quiescent Extinction Buddha

Homage to the Accumulation of Virtue Buddha

Homage to the Heavenly King Buddha

Homage to the Wondrous Voice Buddha

Homage to the Wondrous Flower Buddha

Homage to the Abiding in Meaning Buddha

Homage to the Majestic Accumulation of Merit Buddha

Homage to the Peerless Wisdom Buddha

Homage to the Voice of Amrita Buddha

Homage to the Excellent Leader Buddha

Homage to the Beneficial Wisdom Buddha

Homage to the One Who Knows the Meaning of Liberation Buddha

Homage to the Victorious Voice Buddha

Homage to the Leda Practice Buddha

Homage to the Excellent Meaning Buddha

Homage to the Faultless Buddha

Homage to the Practice of Goodness Buddha

Homage to the Steadfast and Courageous in Diligence Bodhisattva

Homage to Vajra Wisdom Bodhisattva

Homage to Ksitigarbha Bodhisattva

Homage to Boundless Body Bodhisattva

Homage to Avalokitesvara Bodhisattva

Thus again we take refuge in all the Three Jewels throughout the ten directions to the utmost reaches of empty space.

We pray that the Three Jewels will bestow their loving-kindness and compassion and together grant aid and protection. May all beings now undergoing suffering in the Hell of Drinking Molten Copper and the like have all their karmic obstacles eradicated and be liberated from every affliction. From this day forward, may they never again fall into the hells; may they not be born in the hells but be born in a Pure Land. Relinquishing the lifespan of a hell-being, may they attain the life of wisdom. May the four immeasurable minds and the six paramitas always be present before them; may they attain the four unobstructed wisdoms and the six supernormal powers, freely and at will. Emerging from the hells, may they enter nirvana and, like all Buddhas, attain complete Perfect Enlightenment.

CHAPTER THIRTY

HOMAGE TO THE BUDDHAS ON BEHALF OF BEINGS IN THE HELLS OF BLADES AND WEAPONS, COPPER AXES, AND SO FORTH

Today, we, the assembly sharing common karma in this Dharma assembly, again bow with utmost sincerity on behalf of all beings throughout the ten directions to the utmost reaches of empty space who are now undergoing suffering in the following hells:

The Hell of Illusory Perceptions,

The Hell of Black Sand,

The Hell of Nails Driven into the Body,

The Hell of the Fiery Well,

The Hell of the Stone Mill,

The Hell of Flying Gravel,

The Hell of Blades and Weapons,

The Hell of Hunger and Thirst,

The Hell of Cauldrons of Molten Copper, and so forth.

Hells such as these are immeasurable and boundless. Today, on behalf of all beings in these hells, we vow, through the power of the bodhi mind, to take refuge in their stead before the Great Compassionate Father of the world:

Homage to Maitreya Buddha

Homage to Sakyamuni Buddha

Homage to the Flower Treasury Buddha

Homage to the Wondrous Light Buddha

Homage to the Delight in Teaching Buddha

Homage to the Excellent Deliverance Buddha

Homage to the King of Multitudes Buddha

Homage to the Freedom from Fear Buddha

Homage to the Eloquence Buddha

Homage to the Renowned Buddha

Homage to the Radiant Precious Moon Buddha

Homage to the Supreme Intention Buddha

Homage to the Fearless Buddha

Homage to the Great Vision Buddha

Homage to the Brahma Voice Buddha

Homage to the Excellent Voice Buddha

Homage to the Wisdom of Deliverance Buddha

Homage to the Peerless Intention Buddha

Homage to the Vajra Army Buddha

Homage to the Bodhi Mind Buddha

Homage to the King of Trees Buddha

Homage to the Pantha Voice Buddha

Homage to the Power of Merit Buddha

Homage to the Virtue of the World Buddha

Homage to the Sacred Love Buddha

Homage to the Practice of the World Buddha

Homage to the Amber Buddha

Homage to the Joyful Knowledge Buddha

Homage to the Sound-Covering Canopy Bodhisattva

Homage to the Quiescent Faculties Bodhisattva

Homage to Ksitigarbha Bodhisattva

Homage to Boundless Body Bodhisattva

Homage to Avalokitesvara Bodhisattva

Thus again we take refuge in all the Three Jewels throughout the ten directions to the utmost reaches of empty space.

We pray that the Three Jewels, through the power of loving-kindness and compassion, will together bestow their aid and protection, so that all beings now undergoing suffering in the Hells of Blades and Weapons and the like, and in all their attendant hells, may this very day attain liberation and have all their sufferings and afflictions brought to an end. May they not be born in the hells but attain birth in a Pure Land.

Relinquishing the life of a hell-being, may they attain the life of wisdom. Recalling the sufferings of the hells, may they arouse the bodhi mind and cultivate the bodhisattva path without ceasing or resting; may they enter the path of the One Vehicle and perfect the practices of the ten bhumis. Through the power of supernormal abilities, may they guide beings to liberation, ascend together to the place of enlightenment, and attain Perfect Enlightenment.

CHAPTER THIRTY-ONE

HOMAGE TO THE BUDDHAS ON BEHALF OF BEINGS IN THE HELLS OF THE FIERY CITADEL, THE MOUNTAIN OF BLADES, AND SO FORTH

Today, we, the assembly sharing common karma in this Dharma assembly, vow to bow with utmost sincerity to the Three Jewels on behalf of all beings in the hells throughout the ten directions to the utmost reaches of empty space:

The Hell of the Fiery Citadel,

The Hell of the Rocky Cavern,

The Hell of Boiling Water,

The Hell of the Mountain of Blades,

The Hell of Tigers and Wolves,

The Hell of the Iron Bed,

The Hell of Scorching Winds,

The Hell of Spouting Fire.

These hells have immeasurable and boundless other hells as their retinues. Today, on behalf of all beings undergoing suffering in these hells, we vow, through the power of the bodhi mind, to take refuge before the Great Compassionate Father of the world:

Homage to Maitreya Buddha

Homage to Sakyamuni Buddha

Homage to the Thunderous Cloud Buddha

Homage to the Eyes Beloved by the Devas Buddha

Homage to the Excellent Wisdom Buddha

Homage to the Perfectly Endowed Buddha

Homage to the Accumulation of Virtue Buddha

Homage to the Great Voice Buddha

Homage to the Characteristics of Dharma Buddha

Homage to the Voice of Wisdom Buddha

Homage to the Unempty Buddha

Homage to the Compassionate Voice Buddha

Homage to the Distinctive Voice of Wisdom Buddha

Homage to the Light of Merit Buddha

Homage to the Sacred King Buddha

Homage to the Intentions of the Multitude Buddha

Homage to the Wheel of Eloquence Buddha

Homage to the Excellent Quiescence Buddha

Homage to the Moon-Faced Buddha

Homage to the Sun-Renowned Buddha

Homage to the Stainless Buddha

Homage to the Accumulation of Merit Buddha

Homage to the Flower-Virtue Mark Buddha

Homage to the Realm of Eloquence Buddha

Homage to the Bestower of Jewels Buddha

Homage to the Moon-Loving Buddha

Homage to the Unhaughty Buddha

Homage to Supreme Wisdom Bodhisattva

Homage to the Never Apart from the World Bodhisattva

Homage to Ksitigarbha Bodhisattva

Namo Boundless-Body Bodhisattva

Namo Avalokiteshvara Bodhisattva

Again, we likewise 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-kindness and compassion, together bestow their aid and gather us in, so that all beings presently suffering in the aforementioned hells may immediately attain liberation. May this extend universally to all beings presently suffering in the innumerable hells throughout the ten directions, so that, through the power of the Buddhas, the power of the Dharma, the power of the bodhisattvas, and the power of the sages and saints, those beings may immediately attain liberation and forever eradicate all karma leading to the hells throughout the ten directions.

From this day forward until the day they attain Buddhahood, may they never again fall into the three evil paths. Whenever they relinquish one body and receive another, may they always encounter the Buddhas, become replete with wisdom, pure and sovereign, courageous and vigorous, never ceasing and never resting, cultivating upward until they perfect the practices of the ten bhumis, enter the vajra mind, and perfectly accomplish omniscient wisdom, freely exercising the Buddha’s spiritual power in accordance with their minds.

CHAPTER THIRTY-TWO

HOMAGE TO THE BUDDHAS ON BEHALF OF BEINGS IN THE PATH OF HUNGRY GHOSTS

Today, we, the assembly sharing common karma in this Dharma sanctuary, again bow with utmost sincerity. On behalf of all hungry-ghost spirits, hungry ghosts, and the retinues of hungry ghosts in the path of hungry ghosts throughout the ten directions to the utmost reaches of empty space, we bring forth the power of the bodhi mind and take refuge in the Great Compassionate Father of the world:

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo Lion-Power Buddha

Namo Sovereign King Buddha

Namo Immeasurable Purity Buddha

Namo Equal Samadhi Buddha

Namo Defilement-Eradicating Buddha

Namo Never-Failing Skillful Means Buddha

Namo Unobstructed Buddha

Namo Wondrous Countenance Buddha

Namo Wisdom-Governed Abiding Buddha

Namo Dharma-Teacher King Buddha

Namo Great Deva Buddha

Namo Profound Intent Buddha

Namo Immeasurable Buddha

Namo Dharma-Power Buddha

Namo World-Honored Offering Buddha

Namo Floral Radiance Buddha

Namo Offering of the Three Times Buddha

Namo Responsive Sun Treasury Buddha

Namo Celestial Offering Buddha

Namo Person of Supreme Wisdom Buddha

Namo True Cowl Buddha

Namo Faith in Amrita Buddha

Namo Vajra Buddha

Namo Steadfast Buddha

Namo Medicine King Bodhisattva

Namo Supreme Medicine Bodhisattva

Namo Kshitigarbha Bodhisattva

Namo Boundless-Body Bodhisattva

Namo Avalokiteshvara Bodhisattva

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

May the Three Jewels, through the power of loving-kindness and compassion, together bestow their aid and gather us in.

May all hungry-ghost spirits, hungry ghosts, and the retinues of hungry ghosts in every path of hungry ghosts throughout the ten directions to the utmost reaches of empty space have all their karmic offenses and obstructions eradicated and all their suffering and adversity relieved. May their bodies and minds become pure and free from affliction; may their bodies and minds be fully nourished and no longer suffer hunger or thirst; may they obtain the amrita flavor of the Dharma and open the eye of wisdom.

May the four immeasurable minds and the six paramitas always be present before them; may they freely exercise the six consciousnesses and spiritual powers according to their wishes; may they leave far behind the path of hungry ghosts, enter the realm of nirvana, and, together with all Buddhas, attain Perfect Enlightenment.

CHAPTER THIRTY-THREE

HOMAGE TO THE BUDDHAS ON BEHALF OF BEINGS IN THE ANIMAL PATH

Today, we, the assembly sharing common karma in this Dharma sanctuary, again bow with utmost sincerity to the Three Jewels. Universally on behalf of all beings among the four modes of birth in the animal path throughout the ten directions to the utmost reaches of empty space—whether large or small, dwelling beneath the water, upon dry land, or in the midst of the air—and on behalf of all those animals and their retinues, today, through the power of the bodhi mind, we bow and take refuge in the Great Compassionate Father of the world:

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo Precious Steadfast Radiance Buddha

Namo Lê Đà Bộ Buddha

Namo Following the Sun Buddha

Namo Purity Buddha

Namo Radiant Power Buddha

Namo Accumulation of Merit Buddha

Namo Perfect Virtue Buddha

Namo Lion-Conduct Buddha

Namo Lofty Transcendence Buddha

Namo Flower-Giving Buddha

Namo Pearl Radiance Buddha

Namo Lotus Buddha

Namo Loving Wisdom Buddha

Namo Quy Đà Adornment Buddha

Namo Unfailing Conduct Buddha

Namo Dharma-Arising Buddha

Namo Mutual Radiance Buddha

Namo Joyful Contemplation Buddha

Namo Joyful Liberation Buddha

Namo Knower of the Principle of the Path Buddha

Namo Ever-Vigorous Bodhisattva

Namo Never-Resting Bodhisattva

Namo Kshitigarbha Bodhisattva

Namo Boundless-Body Bodhisattva

Namo Avalokiteshvara Bodhisattva

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

May the Three Jewels, through the power of loving-kindness and compassion, together bestow their aid and gather us in, so that all animals among the four modes of birth and their retinues, in every animal path throughout the ten directions to the utmost reaches of empty space, may have all their karmic offenses and obstructions eradicated and all their suffering and afflictions relieved. May they together cast off the evil destinies and together realize the fruition of the path; may their bodies and minds be peaceful and joyful, as though abiding in the third dhyana.

May the four immeasurable minds and the six paramitas always be present before them; may they freely exercise the four unobstructed wisdoms and the six spiritual powers according to their wishes; may they leave far behind the animal path, enter the path of nirvana, enter the vajra mind, and attain Perfect Enlightenment.

CHAPTER THIRTY-FOUR

MAKING VOWS ON BEHALF OF BEINGS IN THE SIX PATHS

Today, relying upon the merit and causes and conditions of paying homage to the Buddhas and repenting on behalf of devas, immortals, dragon spirits, and the eight classes of beings, we pray that all beings among the four modes of birth and the six paths, throughout the ten directions to the utmost reaches of empty space and until the end of future time, from this day forward until the day they attain Buddhahood, will not receive bodies born of delusion or wrongful circumstances, will not undergo painful and poisonous sufferings, will not commit the five heinous offenses or the ten evil deeds, and will never again fall into the three evil paths.

Through the merit and causes and conditions of paying homage to the Buddhas, may they today all attain purity of bodily karma and purity of verbal karma, like the great bodhisattvas, mahasattvas. Like the great bodhisattvas, mahasattvas, may they all attain the great mind: a mind like the great earth, producing all roots of goodness; a mind like the vast ocean, preserving the Dharma of the Buddhas’ great wisdom; a mind like Mount Sumeru, enabling all beings to abide in unsurpassed bodhi; a mind like the precious mani jewel, far removed from all afflictions; a mind like the precious vajra, resolutely realizing all dharmas; a mind so steadfast that demons and adherents of non-Buddhist paths cannot obstruct or destroy it; a mind like the lotus, which no dharma can defile;

a mind like the udumbara flower, difficult to encounter even over many kalpas; and a mind like empty space, which no being can fathom.

We further vow that, from this day forward, all beings among the four modes of birth and the six paths may discern their own nature of awareness and discern their own nature of resolute faith and understanding; may they cast aside all false and deceptive dharmas and constantly recollect the words of the Dharma. Whatever possessions they have, may they give them all away without attachment or reluctance; may their minds be courageous and fearless.

May they dedicate all the merit of their cultivation to all beings and never again fall into deviant paths; may they single-mindedly devote themselves solely to the right path. May they see goodness as an illusion and evil as a dream; may they leave birth and death far behind, quickly escape the three realms, and clearly and thoroughly contemplate the Buddha’s exceedingly profound and wondrous Dharma gates. May they all be able to make offerings to all Buddhas, with all articles of offering fully provided; may they all be able to make offerings to all honored Dharma teachings, with all articles of offering fully provided; may they all be able to make offerings to all bodhisattvas, with all articles of offering fully provided;

and may they all be able to make offerings to all sages and saints, with all articles of offering fully provided.

If all beings in future lives should go against the great vows we make today, we pray that, through the grace and virtue of the Three Jewels, all those beings may likewise enter this ocean of great vows; may they immediately accomplish merit and wisdom; and, through the spiritual power of the Buddhas, may they attain freedom according to their aspirations, become equal to all Buddhas, and all attain Perfect Enlightenment.

CHAPTER THIRTY-FIVE

AWAKENING TO IMPERMANENCE

Today, we of the great assembly, who share common karma in this Dharma assembly, have together paid homage to the Buddhas, repented, and made vows on behalf of all beings in the six realms; now we must awaken to impermanence.

Alas! The offenses and blessings within the three realms, and the causes and effects that give rise to one another, reside within the mind itself and never depart from the present thought. Cause and effect respond to one another and do not lie beyond good and evil; they can never be mistaken.

May the great assembly awaken to the principle of impermanence. We must diligently cultivate the path to save ourselves and must not give rise to indolence or cease striving.

The wise often lament: “Even if a person were to enjoy sensual pleasures for hundreds, thousands, tens of thousands, or hundreds of millions of years, ultimately that person still could not escape suffering in the three evil destinies.” How much more is this so for us, whose brief lifespan is no more than a hundred years, and of whom few live even half that long? Therefore, we must not indulge ourselves and let the days pass without attending to cultivation.

Moreover, the world is illusory and transformed; ultimately, everything vanishes. What comes into being returns to nothingness; what rises high must descend; where there is union, there must be separation; where there is birth, there must surely be death. Parents, wives, children, husbands, friends, brothers, sisters, and relatives may love one another to the very marrow of their bones, yet when the final hour arrives, no one can die in another’s place.

High authority and eminent office, glory and wealth, money and precious treasures cannot prolong life; nor can words, food, drink, prayers, or blessings enable one to escape the god of death. Life and death are invisible matters that no one can hold back!

The sutra teaches: “Death is the end.” Once the breath ceases, consciousness departs and the body disintegrates. Humans and other beings are alike in this: none live without dying. Yet when one relinquishes this body and life, the suffering is boundless. Relatives from both the paternal and maternal families gather around, weeping. At that time, the dying person is utterly afraid and does not know upon whom to rely.

As the final breath is about to expire, the dying person recalls all the good and evil deeds committed throughout that lifetime; the manifold appearances of karmic retribution arise before the eyes.

Those who have done good are protected by heavenly spirits. Those who have done evil are driven onward by ox-headed wardens of hell. The rakshasa wardens of hell never show leniency or forgiveness. Loving parents and filial children cannot offer rescue; affectionate spouses can only gaze at one another and watch death approach. The wind of the blades rends the body, causing pain beyond description.

At that time, the dying person’s entrails ache as though cut by knives, while countless torments descend all at once; the mind becomes dazed and frantic, as though mad or deranged. Even if one wishes to give rise to a single wholesome thought, perform the slightest meritorious deed, or make even one prostration before the Buddha, one cannot do so. Regret only deepens, and in such suffering and anguish, no one can take another’s place.

The Nirvana Sutra teaches: “The dead find themselves in a perilous place without provisions. The road is obscure, remote, and without companions. Traveling endlessly by day and night, they do not know where they are going and have no direction. It is profound and dark, without light. They enter the Avici Hell; once there, they cannot escape. Those who cultivate no merit while alive go to a place of suffering after death, filled with bitter grief and misery for which there is no remedy. Since this matter has neither shape nor form, one cannot perceive it beforehand and become fearful.”

Today, we of the great assembly, who share common karma in this Dharma assembly, already know that the retributions of birth and death are like an unbroken chain, without beginning and never-ending. After death, the spirit wanders bewildered, solitary and alone, not knowing where it is going. No one sees or knows it; it cannot be sought or remembered. Each person must therefore strive diligently, endure hardship, attend carefully to cultivation, and practice the six paramitas, the four immeasurable minds, and so forth, thereby preparing one’s own provisions for the journey to the other realm. Do not take comfort in the thought that you are still strong and healthy. With utmost sincerity and earnestness, we should bow down and take refuge in the Great Compassionate Father:

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo Da Văn Hải Buddha

Namo Trì Hoa Buddha

Namo Bất Tùy Thế Buddha

Namo Hỷ Chúng Buddha

Namo Khổng Tước Âm Buddha

Namo Bất Thối Một Buddha

Namo Đoạn Hữu Ái Cấu Buddha

Namo Oai Nghi Tế Buddha

Namo Vô Động Buddha

Namo Chư Thiên Lưu Bố Buddha

Namo Bảo Bộ Buddha

Namo Hoa Thủ Buddha

Namo Oai Đức Buddha

Namo Phá Oán Tặc Buddha

Namo Phú Đa Văn Buddha

Namo Diệu Quốc Buddha

Namo Hoa Minh Buddha

Namo Sư Tử Trí Buddha

Namo Nguyệt Xuất Buddha

Namo Diệt Ám Buddha

Namo Sư Tử Du Hý Bodhisattva

Namo Sư Tử Phấn Tấn Bodhisattva

Namo Vô Biên Thân Bodhisattva

Namo 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 together bestow their compassionate protection. May all of us in the great assembly who repent together in this Dharma assembly, from this day forth until the day we attain Buddhahood, entirely eliminate all causes of offense and immeasurable fruits of suffering, and completely purify the bonds of afflictions and karma. May we always personally attend the Dharma assemblies of all Buddhas; cultivate the bodhisattva path; freely take birth according to our vows; and practice the four universal minds and six paramitas in accordance with the Dharma.

May we fully perfect the four unobstructed eloquences and six superknowledges; may hundreds of thousands of samadhis manifest before us in response to each thought; may we realize and enter all gateways of dharani; and may we swiftly ascend the place of enlightenment and attain Perfect Enlightenment.

CHAPTER THIRTY-SIX

PAYING HOMAGE TO THE BUDDHAS ON BEHALF OF THOSE WHO PERFORM MERITORIOUS LABOR AT MONASTERIES

Today, we of the great assembly, who share common karma in this Dharma assembly, again bow with utmost sincerity to the Three Jewels and give rise to compassion without distinguishing between enemies and loved ones. We make vows on behalf of those who, in their present rebirth, have entered monasteries to cook, carry water, split firewood, rejoice in others’ merit, and exert all their strength to assist with arduous meritorious work.

We universally make vows on behalf of their relatives and kin. We further make vows on behalf of all those in this present life who suffer the hardships and perils of prisons, who are confined and bound, and who undergo the pain of punishment. We compassionately reflect that, although these people have obtained human bodies in this life, their joys are few and their sufferings many; stocks, fetters, chains, and shackles tear and wound their bodies.

Some have committed evil in this life, while others committed evil in former lives and are still pursued by karmic retribution. Some deserve to be released but do not know how or where to present their case. Others, guilty of grave offenses, are sentenced to death, with no one to save them.

We, named ..., today, out of compassion, vow on behalf of these people and their relatives to take refuge in the Great Compassionate Father of the world:

Namo Maitreya Buddha

Namo Shakyamuni Buddha

Namo Thứ Đệ Hành Buddha

Namo Phước Đức Đăng Buddha

Namo Âm Thanh Trị Buddha

Namo Kiều Đàm Buddha

Namo Thế Lực Buddha

Namo Thân Tâm Trú Buddha

Namo Thiện Nguyệt Buddha

Namo Giác Ý Hoa Buddha

Namo Thượng Cát Buddha

Namo Thiện Oai Đức Buddha

Namo Trí Lực Đức Buddha

Namo Thiện Đăng Buddha

Namo Kiên Hạnh Buddha

Namo Thiện Âm Buddha

Namo An Lạc Buddha

Namo Nhật Diện Buddha

Namo Lạc Giải Thoát Buddha

Namo Giới Minh Buddha

Namo Trú Giới Buddha

Namo Vô Cấu Buddha

Namo Sư Tử Phan Bodhisattva

Namo Sư Tử Tác Bodhisattva

Namo Vô Biên Thân Bodhisattva

Namo 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, through the power of their compassion, extend their aid and gather us into their care. May those who undertake service here—carrying water and gathering firewood—those who rejoice in this merit, and all their families and dependents, from this day until the attainment of Buddhahood, have all karmic obstructions extinguished and all suffering and afflictions dispelled. May their lives be prolonged, their bodies and minds be peaceful and joyful, and may they forever remain free from calamities, misfortunes, afflictions, and hindrances. May they give rise to the Mahayana mind, cultivate the bodhisattva path, perfect the six paramitas and the four immeasurable minds, completely relinquish and transcend birth and death, and together attain the bliss of nirvana.

Furthermore, throughout the world, may all those suffering punishment, imprisonment, confinement, fetters, peril, hardship, or illness, who lack freedom, together with all their families and dependents, through the majestic power and merit of our worship of the Buddhas and repentance today, be liberated from suffering and affliction. May the karmic causes of all evil be completely eradicated; may they leave prisons behind and enter the gateways of wholesome Dharma.

May their lifespans be immeasurable, their wisdom inexhaustible, and their bodies and minds as peaceful and joyful as though abiding in the third dhyana. Remembering the suffering of imprisonment, may they resolve to repay the Buddha’s kindness, turn away from evil and follow the good, give rise to the Mahayana mind, practice the bodhisattva path, enter the vajra mind, and in turn liberate all sentient beings, so that together they attain Perfect Enlightenment and sovereign spiritual powers.

CHAPTER THIRTY-SEVEN

MAKING VOWS AND DEDICATING MERIT

Today, we, the assembly sharing common karma in this Dharma assembly, have already given rise to the aspiration, and the work of repentance has been completed. We should next make vows and dedicate this merit to all sentient beings. Why is this so?

All sentient beings fail to attain liberation because they cling to karmic rewards and cannot relinquish them. If one can dedicate even the slightest goodness or most minute merit, one will not give rise to attachment toward its reward and will immediately attain liberation, ease, and freedom.

Therefore, the sutras praise the practice of knowing how to dedicate merit as a matter of great benefit. Thus, the assembly should now make vows and dedicate merit, encouraging everyone not to cling to karmic rewards. Together, we first single-mindedly bow our heads in homage and take refuge in the greatly compassionate Father of the world:

Homage to Maitreya Buddha

Homage to Shakyamuni Buddha

Homage to Jian Chu Buddha

Homage to Anjana Buddha

Homage to Zeng Yi Buddha

Homage to Xiang Ming Buddha

Homage to Weilan Ming Buddha

Homage to Nian Wang Buddha

Homage to Miba Buddha

Homage to Wuzhai Xiang Buddha

Homage to Xin Jie Buddha

Homage to Zhi Miao Dao Buddha

Homage to Yao Shi Buddha

Homage to Ming Fa Buddha

Homage to Ju Weide Buddha

Homage to Zhi Jiemie Buddha

Homage to Shang Ci Buddha

Homage to Da Ci Buddha

Homage to Ganlu Wang Buddha

Homage to Milou Ming Buddha

Homage to Sheng Zan Buddha

Homage to Guang Zhao Buddha

Homage to Manjushri Bodhisattva

Homage to Samantabhadra Bodhisattva

Homage to Boundless-Body Bodhisattva

Homage to Avalokiteshvara Bodhisattva

We likewise 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 their compassion, extend their aid and protection to us, so that all our practices and vows may be perfectly fulfilled.

Today, we, the assembly sharing common karma in this Dharma assembly, from this day until the attainment of Buddhahood, vow to cultivate the bodhisattva path without ceasing or resting, first liberating sentient beings and only afterward attaining Buddhahood ourselves.

If, before attaining the path, we should still fall into birth and death, then through the power of this vow, wherever we may be born, may the three karmic activities of body, speech, and mind be purified. May we always give rise to a gentle mind, a harmonious mind, a vigilant mind, a quiescent mind, a truthful mind, an undistracted mind, a mind free from greed and stinginess, a greatly excellent mind, a mind of great loving-kindness and compassion, a steadfast mind, a joyful mind, a mind resolved to liberate all sentient beings, a mind that safeguards bodhi, and a mind whose vows are identical to the minds of all Buddhas.

May we give rise to these subtle, excellent, vast minds, devote ourselves to extensive learning, cultivate meditative concentration and freedom from desire, and bring benefit, peace, and happiness to all sentient beings. May we never abandon the path of bodhi and may we attain Perfect Enlightenment.

MAKING VOWS AND DEDICATING MERIT ON BEHALF OF SENTIENT BEINGS

Today, we, the assembly sharing common karma in this Dharma assembly, bow our heads with utmost sincerity, kneel with palms joined, and recite these words with our minds and mouths:

– Whatever meritorious practices and deeds all devas and immortals throughout the ten directions may possess, we now dedicate them on their behalf, so that all may together return to the path of Perfect Enlightenment.

– Whatever excellent wholesome karma the dragon kings, ghosts, and spirits throughout the ten directions may possess, we now dedicate it on their behalf, so that all may together return to the path of the One Vehicle.

– Whatever practices and deeds concerning the path of bodhi all human kings throughout the ten directions may cultivate, we now dedicate them on their behalf, so that all may together take refuge in the unsurpassed path.

– Whatever slight wholesome karma, even as little as a strand of hair, beings of the six realms may possess, we now dedicate it on their behalf, so that all may together take refuge in the unsurpassed path.

– The Buddha’s disciples throughout the ten directions; the “Welcome, bhikshus”; the unattached shramanas of the four attainments; and those who seek the Pratyekabuddha Vehicle, who appear and disappear while transforming sentient beings and who clearly understand the Dharma of causes and conditions—all such beings and all others dedicate their merit to the Buddha path.

– Whatever roots of merit and virtue are possessed by the bodhisattvas throughout the ten directions who read, recite, accept, and uphold the sutras, enter and emerge from dhyana, teach and transform sentient beings, and perform all such meritorious and wholesome deeds, as well as by the noble assemblies of the Three Vehicles, we dedicate them all to every sentient being, so that all may together take refuge in the unsurpassed path.

– Whatever meritorious and wholesome karma is created by those in the heavens and among humans who cultivate the noble path, we now encourage them to dedicate it to the unsurpassed path.

– Those who give rise to the aspiration and practice repentance, cultivating for themselves and encouraging others to cultivate, dedicate entirely to sentient beings even merit as minute as a mote of dust. If sentient beings do not attain Buddhahood, we vow never to abandon our bodhi vow.

– Only when all sentient beings have attained Buddhahood shall we realize the fruit of unsurpassed bodhi.

– May all Buddhas, great bodhisattvas, and undefiled noble ones, in this life and in lives to come, gather us into their care.

Today, we, the assembly sharing common karma in this Dharma assembly, single-mindedly bow our heads in homage to the Three Jewels and vow to dedicate merit on behalf of the rulers of nations and all their families and dependents. We vow to dedicate merit on behalf of our parents and relatives.

– We vow to dedicate merit on behalf of our teachers and fellow students.

– We vow to dedicate merit on behalf of faithful donors, benefactors, and wholesome and unwholesome spiritual companions. We vow to dedicate merit on behalf of the Four Heavenly Kings who protect the world.

– We vow to dedicate merit on behalf of the demon kings throughout the ten directions.

– We vow to dedicate merit on behalf of all intelligent and upright beings; the spirits of heaven, earth, and empty space; those who preside over rewarding goodness and punishing evil; the guardians who uphold mantras; the dragon kings of the five directions; and the dragons, spirits, and eight classes of beings.

– We vow to dedicate merit on behalf of all numinous spirits, both hidden and manifest.

– We vow to dedicate merit on behalf of all sentient beings throughout the ten directions to the limits of empty space.

– May all devas, immortals, dragons, spirits, the eight classes of beings, and all sentient beings, from this day until they realize the fruit of bodhi, constantly comprehend the Dharma gateway of signlessness and never again give rise to a mind attached to karmic rewards.

THE COMPASSIONATE DHARMA-ASSEMBLY REPENTANCE LITURGY

VOLUME NINE