The Repentance of Compassion and Enlightenment Path
Scroll One
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The naming of the Repentance of Compassion and Enlightenment Path was inspired by a dream.
The world honored Mi Ler (Maitreya Boddhisattva) is known for his compassion during his worldly lives and over the countless eons afterwards. The naming of this passage commemorates this compassion. With this thought of compassion, we wish to guard the three jewels against evil obstructions and overcome our own arrogance and desire to only compliment our superiors and disrespect our inferiors. For those who have never sown good seeds, we wish they do so today. For those who have sowed some good seeds, we wish they would continue to flourish. For those who have only cared about self-benefit, we wish they would start thinking about benefiting others. For those who practice the small vehicle (seeking only own salvation) should not have doubts about the path of great vehicle (seeking salvation for others as well). Let those who cultivate the path of great vehicle have contentment and joy. This compassion is the king of all good deeds, that all beings shall take refuge in, just as the sun that shines during the days and the moon that lights up the nights. Be the eyes, the teacher, the parents, and the brothers of all beings. All shall return to the path, seeking for the truth, having compassion for others that is greater than the one we have for our own relatives, that stays life after life even after death.
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There are twelve great causes and conditions of why we are here in today's Dharma assembly, with both the living and the dead ones, to repent and to bring forth the bodhi mind.
First is our vow to transform everyone within the six realms without exclusion.
Second is to repay our ancestors without limiting our gratitude to just match up what they have done for us.
Third is our hope that, through the merits from our repentance transferred to all beings, all beings will uphold the Buddha's precepts to the extent of not even realizing the desire to offend others.
Fourth is our wish that, through the merits from our repentance transferred to all beings, all beings will be respectful to the elders.
Fifth is our wish that, through the merits from our repentance transferred to all beings, all being can accept where they are born to and not be hateful of their own destiny.
Sixth is our wish that, through the merits from our repentance transferred to all beings, all beings will not feel jealousy of others' beauty.
Seventh is our wish that, through the merits from our repentance transferred to all beings, all beings will not doubt the Buddhist teachings.
Eighth is our hope that, through the merits from our repentance transferred to all beings, all beings will accumulate merits for all including those who lack merit and protection and not only for oneself.
Ninth is our hope that, through the merits from our repentance transferred to all beings, all beings will practice the Dharma for all and not only for oneself.
Tenth is our wish that, through the merits from our repentance transferred to all beings, all beings will help the unfortunate ones such as orphans, abandoned elders, prisoners, and the ill ones.
Eleventh is our hope that, through the merits from our repentance transferred to all beings, all beings will accept the teachings of Dharma including the stubborn and indifferent ones.
Twelfth is our wish that, through the merits from our repentance transferred to all beings, all beings will always remember to bring forth the bodhi resolve no matter where they are.
We sincerely hope that all the living and dead ones as well as the saints are protected; all will accept the Dharma, be purified through our repentance, and fulfill all our wishes; all have the mind equal to that of all Buddhas; all have the vows like those made by all Buddhas. All beings of six realms and four forms, will follow and bring forth the bodhi resolve.
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Chapter One: Taking Refuge in the Three Jewels
In today's Dharma assembly, we, who have common karma, should contemplate on the impermanence of this world. All forms do not endure. The young and strong one will eventually be weaken. Do not take advantage of your physical beauty to commit evil actions. All worldly existence has the nature of impermanence. All will end. Above and below the sky, has there been anyone who has kept youth, appearance, shiny skin, sweet breath forever? All social encounters of life eventually diminish. Birth, aging, sickness, and death can never be predicted. Nobody can substitute us when these events occur. When disaster strikes, there is no escape. Upon death, the bodies of both the noble and the humble will decay and inflate with the same foul smell that most people can not bear to smell. Thus, what is the point of great loving and caring of our physical bodies? If one do not cultivate diligently in creating supreme karma, there is no other way out of this cycle of life and death.
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We shall contemplate that our body is like the morning dew, with the life span of the sunset. From our past lives, we have not accumulated many virtues and merits. Our intelligence is not as high as that of the great people (the enlightened ones or bodhisattvas), celestial beings or saints; and we do not have the illuminating insight of the saints (the enlightened ones). Our speech does not show our loyalty to help create harmony among people nor to spread praise. Our actions are not always proper in all circumstances. Yet we make great vows that we have no intentions of achieving, thus wasting the effort of those trying to help. For this, we sincerely regret and repent.
The time will come for this Dharma feast will end. We must sincerely take this opportunity to repent. It will be futile to regret later. We hope after we adjourn that each of us will work hard with a focused mind, making offerings during both the morning and the evenings, and will continually increase our efforts and only be happy after having done so.
Through this Dharma assembly, we sincerely hope all will be patient and persistent, and will deeply enter into the Dharma door.
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In today's Dharma assembly, we, who have common karma, should bring forth the mind of perseverance, the mind without laziness, the mind of concentration, the bohdi mind, the mind of achieving, the mind of great compassion, the mind of rejoicing over others' good deed, the mind of contentment and happiness, the mind of repaying, the resolve to cross over all beings, the mind to protect all, the mind equivalent to those of bodhisattvas, and the mind equivalent to Buddha's mind. Single-minded with ultimate determination, by prostrating with our body to the ground and on behalf of all kings/rulers of all countries, all people, parents, teachers and elders, the wise and lesser wise, the celestial beings, the earth guardians, those in charge of giving rewards and punishments, the dragon kings of five directions, the dragon celestial beings of eight sectors, covering everywhere beyond boundary, all existence with soul and consciousness, including the ones in the air, on the earth and in the water, we:
take refuge in the Buddhas all around us in ten directions;
take refuge in the supreme Dharma all around in ten directions;
take refuge in all Sangha all around in ten directions.
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Why should we, who have common karma in today's Dharma assembly, have to take refuge in the three jewels? All Buddhas and Bodhisattva have boundless compassion to cross over all beings in the world. They have boundless mercy toward all sentient beings to ease our pain. Their concerns for us are like those of parents for their children. They are never lax in their great compassion and sympathy. They continuously try to benefit us. They vowed to extinguish the fire arising from the three poisons from the world. They try to teach and transform us so we can obtain the ultimate enlightenment. They vowed that they would not enter the state of Buddhahood if any single being were not enlightened. Because of this, we should take refuge in them. Furthermore, the kindness of all Buddhas toward all beings exceeds that of parents. One Sutra says the concerns that parents have for children stops at one life cycle. Buddha's kindness is boundless. Those parents who see that their children are not appreciative of their effort, often give rise to hatred and lack of kindness. Such is not the kindness of Buddhas and Bodhisattvas. Buddhas would have compassion in such a situation; they would go to the hells and endure endless suffering in their place.
Thus we know that the kindness of all Bodhisattvas exceed that of our parents. However, we allow ignorance to cover our wisdom and afflictions to cover our mind. We did not know where to take refuge. We did not believe when we heard Buddha's teachings. We even slander, never make resolve to help others, and never realize what Buddhas have done for us.
Those who do not believe may fall into the hell, become hungry ghosts, or be born into the realm of animals. In these realms, they suffer until the punishment for theirs offenses have been repaid; only then can they be born as humans once again. But though as human beings, they may not possess all senses or the root for achieving dyana (a profound state of meditation), or wisdom. These karmic obstructions are due to not believing.
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In today's Dharma assembly, we, who have common karma, may have the delusion of non-belief. The severity of non-belief can make a person to never have the opportunity to see the Buddha. If we can give rise to the mind of wanting to be better, give rise to the thought of shame, and bow to repent all past karma we have created.
Once we repent for all past karma, both the exterior and interior of our body should be clean. Then we want to start contemplating. To enter the door of belief, we want to do it with perseverence and urge. In the contrary, we will be blocked and will not be able to get through. Once we are blocked, there is no entrance.
So each one of us should prostrate with the same sense of urgency as if mountains are collapsing and with a single thought of returning to faith and no longer bear any doubtful thoughts. Today, relying on the compassion of all Buddhas and Bodhisattvas, we can begin to come to the realization and to feel the shame deeply. For all the negative karma/actions we have done, we hope all can be eradicated; for the ones that we haven't committed, we hope we will not commit. Beginning today, until we obtain the bodhi, we resolve to possess this faith firmly; we resolve to not turn around to retreat. After this life, we may be born into the realm of hell, hungry ghosts, animals, human beings, or heavens. If born into the three upper realms, we may be a man, woman, non-man, and non-woman, big or small, having to endure many obstructions and difficulties. Regardless of which realm we are born into, we vow that we will never lose our faith (in the truth that Buddha was enlightened to and taught) because of suffering. We sincerely hope that all Buddhas and Bodhisattvas everywhere will guard us against our loss of faith so that our faith will strengthen to be equivalent to that of Buddhas and to the extent that Buddhas hope we have. We hope that all demons and non-buddhists cannot destroy our faith. With ultimate sincerity and mind, with our body on the floor, we
take refuge in the Buddhas all around us in ten directions;
take refuge in the supreme Dharma all around in ten directions;
take refuge in all Sangha all around in ten directions.
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In today's Dharma assembly, we, who have common karma, are determined to be righteous and to listen with attentive mind. As human beings and heaven dwelling beings, our minds are deluded by the illusions. Because these illusions bear no fruition of truth, they change every moment. Because these illusions bear no fruit of truth, we stay stagnantly in the stream of birth and death. Because they are constantly changing, we are trapped in the sea of love and suffering. Therefore, the enlightened saints have to keep all the beings in their thought with compassion.
The Dharma Flower sutra tells us that “for Bodhisattvas to obtain Buddhahood, they must have made their great vows originated from their heart. Sakyakmuni Buddha did not appear as an elder who lived a long life. Rather, he lived a short life because he had compassion for all human beings that are faced with constant changes and are dwelled in the sea of suffering and can not find the way out. So he chose this land, trying to convert and transform us with anxious words. He never withdrew in the face of hardship when he tried to cross over all beings.
The sutra of Three Samadi tells us that the mind of the Buddhas is full of great compassion. Because of compassion, they make connections with human beings. When they see that the human beings are suffering, it's like arrow shooting into their heart and it's like their eyes were hurt. When they see anyone crying, their mind will not be at ease. They want to pull the suffering out from the human beings and help our minds to be at ease.
As for the wisdom of all Buddhas, they teach and transfer equally. As for Sakyakmuni Buddha, he was brave and diligent. He was able to endure pain to cross us over. Thus we know we owe our greatest teacher a lot. Among the suffering beings, he spoke different languages to benefit all. Today, those of us who still have not been out of bondage, not only did we not get to listen to Buddha's teaching, but also we did not get to see the Buddha while he was alive. These were all because of our own karmic obstructions. Today, together, we are longing for Buddha. Our minds are pure. Although in agony, we are thinking about Buddha. We sob, regret, feel ashamed and deeply hurt inside. We prostrate, on behalf of kings or rulers of all countries, all people, parents, teachers and elders, the knowledged ones and not so knowledged ones, the celestial beings, the earth guardians, the ones in charge of giving rewards and punishments, the dragon kings of five directions, the dragon celestial beings of eight sectors, covering everywhere beyond boundary, all existence with soul and consciousness, including all existence living in the air, on the earth, in water,
to take refuge in the Buddhas all around us in ten directions;
to take refuge in the supreme Dharma all around in ten directions;
to take refuge in all Sangha all around in ten directions.
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Together on our knees with joined palms, following in our mind, reciting with our mouths as such:
All Buddhas and honored ones, they understand the Dharma completely;
They are the ultimate masters of all human beings and celestial beings,
so we take refuge in them;
All Dharmas are permanently abiding and percepts purify us;
They cure the illness of our body and mind,
so we take refuge in them.
All Bodhisattvas of the earth, and the non-attaching four bramans;
They can rescue us from all suffering,
so we take refuge in them.
The triple jewels guard and protect the world, so we prostrate sincerely;
All beings in six realms, now are taking refuge.
Hope (Buddha's) compassion will be extended to us all, so we can all be at ease.
We have pity for all beings, we all take refuge together.
With utmost sincerity, each of us will recite. We sincerely hope that the triple jewels of ten directions with the power of compassion, great vow, the spiritual penetration, and the inconceivable power, will ease the pain of all beings and enable all beings to become enlightened. Today, we take refuge for <your relative(s)>. With the power of this merit (transferred to all beings), we hope all sentient beings will each get what they wish for. If they are in haven, we hope they exhaust their outflows. If they are among asuras, we hope that they remove their temperament/habit of arrogance. If they are among human beings, we hope that they will never have to suffer. If they are in hells, among hungry ghosts or animals, we hope they will be out of that life soon. Again, today, whether they have or have not heard the name of the three jewels, with the power of spiritual penetration of Buddhas, we hope all sentient beings will be relieved of their suffering and ultimately will obtain the supreme Bodhi and achieve the buddhahood as all Buddhas have.
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Chapter Two: Removing Doubts
In today's Dharma assembly, we, who have common karma, are attracted by righteousness and will listen mindfully. It is because of the law of causes and consequences that response and retribution exist. This is how things are and will be with no exception. However, all sentient beings take non-pure actions and mix good with bad. From these non-pure actions (volition), the retributions may be rough or refined defining whether one is being respected or being despised, whether one is being a good or bad person. They are not necessarily the same. The difference can be miles apart. Because of the vast difference, some don't understand what we have done in the past. Consequently, we have doubts. It is said that if we cultivate diligently and always uphold precepts, we should have long life. However, why are some short lived? Those who kills should have short life. However, why do some have long life? Those who are well-behaved should possess fortune. However, why are some still very poor. Those who steals should result in poverty. However, why are some still very rich?
As human beings, we all have thoughts and a lots of doubts. We don't understand that everything has a cause(s) in the past. If we are lighted by Prajna (wisdom), we would know that if one studies and recites the sutras and is still poor and being despised then one must have past karma that should have caused one to be born in hell. Because one is poor and despised in this life, one's past (bad) karma are cancelled. The reason that we cannot believe in the sutra text and have doubts is because we are obstructed by ignorance, resulting in delusion. Some of us do not believe that the three realms (human being, celestial beings and asuras) are full of suffering and there is bliss only beyond the three realms. We believe that this world is full of joy. If this is the case, why are there senses of suffering. For example, when we eat too much, our stomach or abdomen suffers, our breath becomes short and we feel uncomfortable. How about the clothing we wear? When we don't wear enough when it's cold or wear too much when it is warm, we feel very uncomfortable. If all is joyful, why does such discomfort arise? Therefore, we should know that eating and clothing are not truly joyful. Also, when we are with our loved ones, the joyful time seems to pass very quickly and stops being joyful when we lose them. While thinking about our past joys, we become depressed and sometimes cry fiercely as if our hearts broke into pieces. We do not remember our past and do not know where are we going. We sadly see our love ones leaving us, holding hands before the departure and once we are apart we may not be together for thousands of kalpas. Sufferings such as these, there are many other endless sufferings. But most sentient beings, with a deluded view, think life is joy. We regard the actions (like cultivation) to end ones cycle of birth and death as suffering. We see these people eating nothing good but vegetable or hardly eating. We see these people don't wear anything nice but clothes made out of discarded cloth. We think those actions are self-torturing and we don't know that they are on the path to salvation. We see the cultivators give things away, uphold precepts practicing extraordinary patience and diligence, meditate and prostrate to Buddhas and recite sutras. We consider all these are suffering and not realizing these practices are ways to deliverance. When we see these cultivators are sick or dying, We doubt in our mind that these people are exhausted from the non-stop labor of cultivation. We don't know that by not cultivating diligently, when one dies, there is nothing accomplished for one's own salvation. Some of us insist on our own false view and incorrect reasoning and say that what we say is the real truth. We don't know the reasons to consequences, which cause dilution in our mind. If we get to meet the knowledgeable ones, our dilution may be removed. But if we meet the other diluted ones, our dilution may get worse. Because of doubts, we may fall in the lower three realms (hell, hungry ghosts, animals). Once we fall into the lower realms, it's too late to remorse.
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In today's Dharma assembly, we, who have common karma, if we have such doubts (or disbelief in buddha's teaching), that's because there are past causes for them. Even the ones that are beyond the upper three realms have doubts, not to mention the ones who are still in the three realms. If we cannot remove these doubts in this life, they will increase in later lives. Together, we keep each company while taking on this long journey. We should follow Buddha's teachings and put them in practice without doubts and feeling tired and bored.
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The way that all the Buddhas and enlightened ones got liberation from the cycle of birth and death was because of the power of their accumulated good deeds. This power enables them to have no obstruction and therefore to be at ease and deliberated. Today, we are very sad because we are still in the cycle of birth and death. We should not be wanting to abide in the world. Luckily, we are not too old and weak yet and are healthy, with wealth and ability to move around at will. If we don't cultivate now, when are we going to do it? We didn't realize to the truth in our past lives, if we also waste this life, when will we be enlightened? In future lives, what can help us to salvation? It's really sad if you think carefully with your mind.
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Today, we should have nothing else to say except to start cultivating very diligently. It's a long path to enlightenment and can not be achieved in short time. If we ask day after day, when will we get there? The focus should be more on “what have we done?”. Sometimes, we studied and recited sutra, meditated and practiced asceticism for a while and got sick. We say our sickness is caused by reciting diligently. We don't realize that if we have not practiced as such, we would have been dead. It's only because of these practices that we get to live today. Besides, deterioration of the four elements of our body is perfectly normal. So is aging and death. No one gets to escape.
This worldly existence will be eventfully extinguished. If one wants to be enlightened, one must follow Buddha's teaching. No one can be in the right place if they do not believe in Buddha's teaching. All sentient beings are still in the three realms enduring suffering because have not followed Buddha's teaching. One should practice all dharma as if there is fire in our hair and never let this life ends in vain.
Together, we prostrate sincerely on behalf of all sentient beings and we take refuge in the world's most compassionate father.
[Get up and prostrate while chanting buddha names Pg 52-53 in Chinese text]
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One again, we take refuge in the triple jewels in ten directions of the space. Starting today until we obtained Bodhi, we hope that all will benefit from the power of compassion (of the Buddhas). Through the power of the spiritual penetrations, all will be helped and protected. We hope we can always possess the four boundless minds and six prajna-paramitas. With four boundless wisdom and six spiritual penetration power, we can always do as we wish such as practicing the ways of Bodhisattvas, obtaining the same wisdom that buddha had, and transforming sentient beings everywhere so all can be enlightened.
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In today's Dharma assembly, we, who have common karma, are repenting with sincerity, with our mind very focused, in entering the door of faith. While we do not know our past karma, we do not dare to create new ones. When we see someone doing anything beneficial to others, we should praise them and encourage them. We show them by closing the palms together instantly our respect and encourage them to do more. We should never have the thought of obstructing them. If we do that, they may be intimated and stop their virtuous acts. Some may not be affected by our attempts to obstruct them and continue their action. In that case, the virtuous action is not reduced and we have only created damage to ourselves and caused annoyance for others. What good is it?
When we see good actions, not only we do not want to obstruct them, we should help with the good actions that help others. When we create hindrances, what do we gain in our future lives? If we understand Buddha's teaching, following the reasoning, we will know that such action will only cause a lot of damage to ourselves. By obstructing other's good actions, there will be a severe retribution.
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As mentioned in the sutra of the protecting mouth, there was a hungry ghost whose look was very ugly and scary. Those who saw it felt that their hair stood up from the impression and were terrified. This ghost emitted fire from its body and worms came out of its month continuously. Its body was covered with blood and smelled terribly from far away. No one could bear to come close. So while emitting fire, it cried running around everywhere. One time, there was a Arhat named Content who saw it and asked the hungry ghost what past karma he had to be suffering like that. The ghost answered, “In my past life, I was a monk, I was attached to many worldly things and tried to make a good living. I was stingy and greedy and never gave thing to help in good cause. I didn't care how I should behave as a monk. I used bad language to insult people. When I ran into practitioners who cultivated diligently and upheld precepts, I scolded them, embarrassed them, and stared at them with despise. I was rich and powerful and thought I could live forever. Now, when I remember these evil acts, I couldn't help but to feel deep remorse. But, what good does it do? I feel like stabbing myself with a knife, cutting my tongue. From now till future lives, I would suffer without complaining and I will never use another word to insult one with good deeds. The honored one, when you are among human beings, please describe me as an example to advise all the monks and Buddha's disciples that they should prevent themselves from committing any verbal abuse. Tell them not to speak improperly. If they see practitioners uphold precepts or ones that do not uphold precept, just think about the virtues they may have. As a hungry ghost, I will be taking the punishment of pain day and night in the next thousands of kalpas. Even after this phase is over, I will next go to the hells.” At this time, the hungry ghost, after he finished speaking, he started to cry loudly, throwing his body on the ground like a big collapsed mountain.
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In today's Dharma assembly, we, who have common karma, understand from the sutra that just with the fault of our mouth, the retribution can last many kalpas, not to mention the other non-good acts that we may commit. This body suffers because of past karma. When there is no cause committed, why will there be any consequence? As long as there is a cause, the consequence will always be there. Retribution is not far away and this body has to take it. When people want to stay together, they are born because of ignorance and die because of ignorance. In the past, present, and future, there has never been one who behaved badly and got salvation. If we can guard it and protect it, the benefit is endless. Today, each of us should feel ashamed. We are here to cleanse our body and mind. We repent our past bad karma. We promise that we'll change our behavior and never commit any new ones such that the buddhas will praise us.
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Starting today, together, when we see someone doing good act, we will never criticize and say that it will or will not work or discourage. Even if someone did a good act in one thought, one instant, one hour, quarter of an hour, one day, one month, half an year or a year, he/she is better than those who didn't do any at all. The Dharma Flower Sutra says, “Even if one, with non sincere mind, went to a temple, and said Na Mo Buddha (take refuge in Buddha) just once, he is likely already on the Buddha path.” Imagine those who can give rise to a great (bodhi) mind, always doing the good things, what will they be like. If one cannot be happy for others' good actions, even the saints will be very sad for us.
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We should think that from our past lives till this life, we have been born and dead uncountable times. We have had evil mind and obstructed others' good actions. How do we know? If this is not the case, why in this life, we have been hesitating in accepting good Dharma and have lots of doubts. We cannot focus ourselves to practice meditation. We have trouble increasing our wisdom. When once in a while we prostrate to Buddha, we think we have endured great suffering. When we pick up the sutra scrolls, we feel tired and disgusted. We spent most of the day doing meaningless and trivial things and often committing bad actions. Because our actions, we end up in this body and have not gotten relieved. It's like “silkworm” creating the cocoon for itself, it weaves and confides itself. It is like the moss flying into the fire and get burned. Such karmas are endless. In the past, we have obstructed bodhi-minds, bodhi-vows, bodhi actions with evil mind. We have also slandered others. Today, we start to enlighten. When we begin to become enlighten today, we will also be feeling remorse. We sincerely prostrate to Buddha and repent all past karma,. We hope that all Buddhas and Bodhisattvas will use their compassion and spiritual power to help erase what we have repented. After our repentance has cleansed ourselves, we hope all obstruction and endless karma will be erased after today's repentance.
Together with everyone, we sincerely, with our body on the ground, take refuge in the great compassionate father.
[get up and chant the following Buddha's names]
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Again, we take refuge in the triple jewels in ten directions of the space. Together, on our knees with our palms joined together, we say the following in our minds, “we, from the countless past lives to this life, we have not enlightened. With this body from retribution, we have not abandoned our attachments, greed, hatred, and jealousy. When the poisons (greed, hatred, and ignorance) are acting up, we committed devious actions. When we saw others doing self-less actions such as helping others with money and persistently upholding the precepts that we did not do, we could not rejoice over these good deeds. When we saw others preserver in their cultivation that we did not do, we could not rejoice. When we saw others practice meditation to gain wisdom that we did not do, we could not rejoice. We have done a lot of countless actions like these. Today, we repent for all these actions and hope that all will be eradicated.
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Since many lives past until today, when we saw others accumulating virtues by helping others, we could not be happy for them. In our daily life, we did not pay attention to the proper way to move, stop, sit, and lie down and we neither did we feel ashamed. We were arrogant and lazy and we did not contemplate on impermanence. We did not realize that after this life, we may be going to the realms of hells. We still have devious thoughts when we see that others are handsome or pretty. We obstructed people from setting up the triple jewels and therefore, prevented them from being able to making offering to the triple jewels. We obstructed others in their cultivation and righteous actions. We have done a lot of countless actions like these. Today, we repent for all these actions and hope that all will be eradicated.
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Since many lives past until today, we did not believe in the triple jewels to be our refuge. We prevented others from entering the Sangha, from upholding precepts and from helping others. We obstructed others from their persistent cultivation, from meditation, from chanting sutras, from writing sutras, from making food offerings, from making Buddha status, from their ascetic practices, from applying budda's teaching and from doing even the slightest good deed. We did not believe that joining the Sangha is the way to remove ourselves from attachments; that endurance is the way to peace of mind and joy; equality is the way of bodhi; and that eradicating wondering thoughts is the way to have the mind not attaching to this world. Because of these dis-beliefs, we have had many obstacles regardless where we have been born. We have done a lot of countless actions like these. The amount of these bad actions are like the amount of knowledge and wisdom. Since Buddha's knowledge and wisdom are endless, so are our bad actions. Today, we sincerely repent all these actions, causes and conditions of these actions, and hope that all will be eradicated.
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Starting today until we are enlightened, we will practice and follow the Bodhisattva's path and never stop because of fatigue. We will offer money and dharma to help others without limit. We will apply expedience and wisdom in our actions so we do not let our efforts be wasted in vain. We will seek only the true salvation. Together, with attentive mind, with our body on the ground, we sincerely wish that all Buddhas and Bodhisattvas in ten directions and all enlightened saints would endow us with their compassion. Through the power of spiritual penetration and with the merits from repenting, they will help eradicating all suffering from sentient beings in all six realms and also help them to stay away from devious views and obtaining incorrect enlightenment. We wish all sentient beings would not create any more karma that will cause them to be born in the lower four realms. We wish all sentient beings would possess wisdom, taking diligently the passage of Bodhisattvas. Once actions have been completed and all sentient beings have realized our vows, we can quickly enter the ten grounds, have the mind of vajna, and obtain the perfect enlightenment.
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Chapter Three: Repentance
A Sutra says the following. What common people consider bondage is what enlightened saints consider as salvation. Bondage is the deviated action driven from the three karma sources. Salvation is the good karma of no obstruction from the three karma sources. The enlightened beings, calming abiding, teach by using expedience with wisdom and countless dharma doors (methods). They clearly know the good and bad karmas of the sentient beings. They transform themselves into countless transformation body. Through one form, they can create many changes and appearances. They can make one kalpas feel like a day and can extend a day to feel like one kalpas. When they want to teach impermanence, they do so by entering Nirvana. They can use their wisdom and power of spiritual penetration to appear and disappear at will. They can fly at will and sit or sleep in an empty space. They can walk safely on water as on earth. They dwell in the ultimate emptiness and void. They have full knowledge of all Dharmas, and have prefect insight into emptiness. They have extraordinary ability to debate with their wisdom of no obstruction.
These Dharmas did not originate from bad karma, nor from greed, hared or jealousy. They did not originate from ignorance, devious view, nor from laziness or arrogance. These Dharmas were originated from attentiveness, from not committing various evil actions, and from persistently creating good karmas.
We could not find anyone, who is still poor, ugly, severely handicapped, born to be one that has been despised and not trusted by many, after having accumulated various good karmas and have always followed Budda's teachings? Today, I promise that I will go to the hell of Ay-bi and endure all suffering if there is one human being that have always followed Budda's teachings and accumulated various good karmas, and yet have received bad retribution. I will go to the hell of Ay-bi, enduring all suffering so that they will not receive bad retribution.
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In today's Dharma assembly, we, who have common karma, are to remove ourselves from being common human beings to being an enlightened saint. In order to accomplish this goal, we should follow Buddha's teaching and cultivate accordingly. Do not lax as soon as we encounter small suffering. We should work hard, repent to eradicate karmas. A sutra says, bad karmas are originated from causes and conditions so they will be gone when the causes and conditions for it cease to exist. Since we are still a common human being who tends to be confused, we need to repent. Without self initiated repentance, there will be no salvation for us.
Together, we made the resolve to be persistent and to repent today. The merit of repentance is inconceivable. How do we know? King A-Sir-Shih committed the worst deed and after he repented, showed deep remorse, the punishment he received was less severe than the original one. The merit of this repentance enables those chanting it to be joyful and peaceful. It has never happened that Buddhas do not feel touched when one recite this entire repentance by oneself, sincerely repented and took refuge. Retribution will always come for committed deeds. We should fear it and repent for it. Each of us, with same sincerity, with body on the ground, we say, we beg that Buddhas will
Take us out from our suffering and obstacles, Compassion endowing all;
Emit light universally, to help us get rid of the darkness of ignorance;
For me and all others (sentient beings), they would take our place;
We have to go to the buddha's place, to receive the peace and joy;
We sincerely do prostration and wish that Buddha and Bodhisattavas will help the suffering ones when they called out our name.
Today, I take refuge in the most compassionage father;
: [buddha names on page 72]
:73+2
Again, we take refuge in the triple jewels in ten directions of the space. We wish the triple jewels would definitely come to relieve us from the suffering from the three poisons so we can have mind peace, joy and ultimately obtain the great Nirvana. We wish that the triple jewels will shower us with the water of compassion to wash away our dusts and dirt (desires and attachment) so we will have Bodhi and supreme purity. We wish all beings in the six realms and four forms with bad karma will receive the same supreme purity and attain the ultimate enlightenment that is the absolute salivation.
73-2
Together, sincerely and attentively, with our body on the ground, we recite the following. We, staring from countless past live to today, we have fallen into the net of stupidity because we have been covered with ignorance and dilutions, driven and bound by desires, and tied by jealousy and hatred. We have been through the six realms, drowned in the sea of suffering and could not pull ourselves out. We don't know about our past karma and past causes and conditions. We might have dishonored our own precepts and tainted that of others. We might have broken our vows of pure actions and that of others. We might have committed countless actions like these. Today, we fell deep remorse and repent sincerely and wish that all will be erased.
74-3
Also, from the countless past lives till today, through our body, mind, and speech, we might have committed ten evil deeds. Through our body, we might have killed, stolen from others, and had sexual misconduct. Through our speech, we might have spoken the untrue, flattered, slandered, and used bad language. With our thoughts of greed, hatred and dilution, we might have committed the ten evil deeds ourselves and encouraged others to committed the ten evil deeds. We might have even praised the ones committed such deeds. With a thought, we might have initiated forty kinds of evil deeds. We might have committed countless actions like these. Today we sincerely repent and hope that all will be erased.
75-4
We, again with all sincerity, with our body on the ground, repented the following. Starting from the countless past lives till today, following the six sense faculties, taking actions in our six senses, taking effect in six coverings. With eyes attracted to forms, ears attracted to sound, nose attracted to smells, tongue attracted to tastes, body attracted to touches (contacts), and thought attracted to worldly desires, we committed various karmic actions and opened the eighty four thousand doors to desires and attachments. We might have committed countless deeds like these. Today, we repent and hope all will be eradicated.
76+2
Together, sincerely and attentively, we prostrate sincerely. Starting from countless past lives till today, through our body, mind and speech, we have acted with discriminating standards. We appreciated our own body, but not that of others. We know our own suffering but ignored that of others. We pursued ease and joy for ourselves but did not care about others. We cultivated to seek salvation but did not help others. We only cared about our own family but did not care about that of others. We were extremely sensitive to very minor itches and pain of our own and we badly whipped other's body to make sure they felt the pain. We feared small illness of our body but did not fear for the retribution of evil deeds we committed to be going to hells after this life with endless suffering. We didn't fear for the suffering that will result from the retribution of going to the realms of hungry ghosts, animals and asuras, human being, and celestial beings. Using discriminating standards, we clearly distinguish others from myself. We resented others and thus causing wide spreading hatred in six realms. We have committed countless evil deeds like these. Today, we repent sincerely and hope that all can be eradicated.
77-1
Again, sincerely and attentively, we put our body on the ground. Starting from countless past lives till today, we have had diluted mind, thoughts, and views. We stayed away from the virtuous ones and made friends with evil ones. We went against the eight-fold paths and committed to eight evil paths. We spoke the non-truth as truth, the non-virtue as virtue. We praised arrogance and showed ignorance in public. We let ourselves be swipe away by steams of ignorance and dilution and be taken into the sea of samsara. We might have committed countless evil deeds like these. Today, we repent sincerely and hope that all can be eradicated.
78-3
We (or named) again, lowered our body on the ground. From the countless past lives till today, using the three non-virtuous roots (body, mind and speech), we created four delusions and might have committed the five worst evil deeds and ten general offenses. The fierce fire of the three poisons put us through eight sufferings. It caused the retribution of going to the eight extremely cold and eight extremely hot hells for us. It also caused the retribution of going to eighty four thousand hells of different suffering, of becoming animal, hungry ghost, of going through the suffering of birth, aging, sickness, and death as human or celestial being. Because of these causes, we have been suffering endlessly in the six realms. All these suffering are so unbearable as to no one has seen or heard. We might have committed countless bad deeds of such kind. Today, we sincerely repent and hope all will be eradicated.
79-3
We (or named) again, lowered our body on the ground, feel deeply remorse. From the countless past lives till today, due to the three poisonous roots (body, mind and speech), we have been born in the three kinds of existence, going through the twenty five kinds of existence. In different circumstances, under the influence of past karma and habits, we made various offenses without realizing it. We obstructed others from upholding the precepts, from cultivating samadi (concentration) and the true wisdom, from doing virtuous acts, and from cultivating the various spiritual penetration. By committing such offenses, we obstructed others from bring forth their bodhi resolve, bodhi vows, and embark on bodhi ways. Today, we sincerely repented these and hope all will be eradicated.
80+4
We (or named) again, lowered our body on the ground. From the countless past lives till today, we, due to greed and hatred, built upon the six senses to following the six dusts (six types of object that correspond the six senses) and committed various offenses. We did to sentient being, non-sentient beings, those without outflows, and to the dharma without outflows. Today, we repented all offenses due to greed and hatred and hope all will be eradicated.
Due to ignorance and delusion, we did the opposite acts. We followed non-righteous teachers and believed in bizarre teaching, which either taught that there is no existence after this life or that this existence can last forever, or the existence of self and various devious views. We followed our ignorance and acted upon it, thus committed countless offences. With such actions, we obstructed others from bringing forth their bodhi resolve, bodhi vows, and embark on bodhi ways. Today, we sincerely repented these and hope all will be eradicated.
81-4
We (or named), lowered our body on the ground. From the countless past lives till today, with our body we committed three kinds of offenses; with our speech, we committed four; and with our thoughts, we committed three. Due to our ignorance, we also have had various afflictions. We have afflictions of three poisons, four takings, five coverings, six desires, seven outflows, eight defilements, nine entanglements, and ten fetters (delusions, afflictions). With countless afflictions like these, we obstructed others from bring forth their bodhi resolve, bodhi vows, and embark on bodhi ways. Today, we sincerely repented these and hope all will be eradicated.
From the countless past lives till today, we have neither compassion nor mind of rejoicing over other's virtuous deeds, and we have not cultivated (all the paramitas) or the prajna-paramita. We have not cultivated the preparatory lessons that lead to bodhi cultivation. Without true wisdom and without merits from previous effort, we obstructed others from bring forth their bodhi resolve, bodhi vows, and embark on bodhi ways. Today, we sincerely repented these and hope all will be eradicated.
83+3
We (or named) again, lowered our body on the ground. From the countless past lives till today, like the turning wheel, we have been through the three realms (desire realm, form realm, and the formless realm), all of six paths, and in all four forms of births. As man, woman, or non-man or non-woman, we have committed countless offenses. As something big, we killed and ate each other. As something small, we also kill and ate each other. By countless killing like this. we obstructed them from bring forth their bodhi resolve, bodhi vows, and embark on bodhi ways. Today, we sincerely repented these and hope all will be eradicated. Today, we sincerely repented these and hope all will be eradicated.
84+1
We (or named), again, lowered our body on the ground. From the countless past lives till today, while we were in the six paths, taking the four forms of births, we committed countless offences. Buddhas of ten directions know about all our offences. For all the offences that buddhas and bodhisattvas know, we, all sincerely repent and hope all will eradicated. We hope that the past offences will be erased and we will not commit any new ones.
84-1
We wish the buddhas of ten directions, with their great compassion, will accept our repentance today. Using the water of compassion, they cleanse away our obstruction of bodhi, our sins and dusts, so we can be purified and embark on the bodhi path. We also wish that the buddhas of ten directions, using their inconceivable power and the power of their original vows, the will power of crossing over all beings, and the power of protecting all beings, will endow us to bring forth the bodhi mind starting today until we attain the way. We all will not retreat until we have accomplish it with our vows like that of the bodhisattvas. We wish that the buddhas of ten directions, through their compassion, will make sure we stay on our path until we fulfill our vows of attaining bodhi. We wish all sentient beings will also fulfill their vows.
The Repentance of Compassion and Enlightenment Path
Scroll Two
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Chapter Four: Bring Forth the Bodhi Resolve
In today's Dharma assembly, we, who have common karma, have cleansed defilement of mind and ten most severe karmic obstructions. All have been completely washed away. With no remaining karma, both inside (our mind) and outside of our body, we are now completely purified. We then should follow the example of the Bodhisattvas and cultivate in such a way that merits, virtue, and wisdom will arise.
All Buddhas have always praised that the bodhi resolve is the way-place where the big task (of enlightenment) can be accomplished. All Buddhas wish that all sentient beings could persist in our determination of cultivation and not putting it off till old age and thus wasting precious lifetime. Once time has been wasted, there is no use to regret.
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Together and on this day, it is the time to not allowing afflictions to disturb our mind day and night. We should be diligent (in cultivation) and bring forth the bodhi resolve. The one with the bodhi resolve, has the mind of Buddha. The merits, virtue, and wisdom are immeasurable. This is the case with one thought, let alone with many thoughts. The ones who had accumulated countless merits through many past lives to this date is nothing compared with the ones who had made a very small bodhi resolve. The ones that only accumulated merits and virtue and not made the bodhi resolve, are like the farmers that plowed the field but not sowed the seeds. Without sowing seeds, no fruits can be harvested. Because of this, we should make the bodhi resolve. Affirmed by the law and of cause and condition, with bodhi resolve, we repay Buddha's mercy and seek salvation for the others.
Therefore, Buddhas praised to the SKY Sons. “Yes, yes. As you said, the most supreme offering you can made to the Tathagata, is to make the bodhi resolve to benefit all sentient beings.” The bodhi resolve should not be made just once, one should make many resolves so the bodhi mind will stay with you without subsiding. The sutra has the following text. The great vows that the Buddhas of the number of Ganges river sand made are their bodhi resolves. The number (of their vows) is immeasurable. We can make our bodhi resolve as soon as we hear from the learned ones, not having to wait for a Buddha to be born again. Mansuri Bodhisattva, made his bodhi resolve for women.
102-4
In today's Dharma assembly, we, who have common karma, should bring forth the bodhi resolve. First, we should think about the ones that we are related to, our parents, teachers superiors, and spouse. We should then think about the ones in hells, being hungry ghosts and animals. We should then think about the heaven-dwellers and celestial beings. We should then think about all human beings. How do we bring deliverance to all the ones suffering? We shall have the following thought. Only great resolve can bring deliverance to all suffering. This thought should be followed by the second thought, the third thought, until the thoughts fill the room. Once the room is full, expand the thoughts to fill a Yu-Shun. After a Yu-shun is full, expand to fill the Yen-Fu-Ti. After a Yen-Fu-Ti is full, expand the thoughts to fill the three realms. Afterwards, expand the thoughts to fill the realms of ten directions. We shall regard all beings in the east to be our fathers, all in the west to be our mothers, all in the south to be our older brothers, and all in the north to be our younger brothers. We shall regard all in the lower to be our sisters while all in the upper to be our teachers. We shall regard all the remaining ones to be Sanghas and Bramans.
With these thoughts, when we see someone suffering, we should treat it as if we are the ones suffering. We shall go to where this person is, help to relieve the pain and vow to remove the cause of the suffering. When the pain is relieved, we shall then tell the person about Buddha's teaching. We will praise the Buddhas, Dharma, and Bodhisattvas. Bringing joy to people, we have brought joy to ourselves.
104-2
In today's Dharma assembly, we, who have common karma, when making bodhi resolve, shall do the following. While bringing deliverance to others, we will not abandon our effort because of the hardship we may encounter. Together, with the others, with the same sincerity, with our body on the ground, we recite the following vows/wishes loudly and in our heart. Starting today until we achieve the way, no matter where we are born, we wish we would always meet the knowledgeable ones and make the supreme bodhi resolve. Even if we were in the three lower realms or encountered the eight difficulties, we would remember to make the resolve so our bodhi resolve will persist continuously.
In today's Dharma assembly, we, who have common karma, with the mind of eagerness and sincerity, make the bodhi resolve. With the same sincerity, with our body on the ground, we take refuge in the world's most compassionate Buddhas.
[buddha names]
107+1
Again, we take refuge in the triple jewels that fill the space of ten directions. Today, we are making the bodhi resolve in front of all the triple jewels of the ten directions. Starting today until we accomplished the way, we will take the Bodhisattva's path and vow never to retreat. We will always try to bring deliverance to the mind of all sentient beings; we will ease the mind of all sentient beings, and we will protect the mind of all sentient beings. If one of sentient being has not attained buddhahood, we vow not to attain the supreme enlightenment.
We sincerely wish that all Buddhas of ten directions, Bodhisattvas everywhere, and all enlightened saints will be the witness of my vows and certify that I can realize them.
108+1
In today's Dharma assembly, we, who have common karma, since many kalpas, had practiced many good deeds, hence received the retribution of being human or celestial being, but not that of exiting samsara. When our lives end and blessings are used up, we can still fall into the lower realms. We cannot spare ourselves from the truth of suffering and our body deteriorating.
If we do not make great vows and bring forth the magnificent resolve, there will be no such blessings that can prevent us from deteriorating and out of troubles. Today, with one mind and one intention, we contemplate on all Buddhas. With strong will, we make the bodhi resolve. The merits of bodhi resolve are immeasurable even all Buddhas and Bodhisattvas cannot speak enough of. How can we not make up our mind and learn to focus on this one intention? The Great Gathering sutra has the following passage: "One lantern can break the darkness that had submerged a room for hundreds of years. Do not say that a thought is of no significant merit and hence not spend the effort."
We, on our knees with palms joined, with one mind, making connection with the triple jewels in ten directions, recite the following loudly and in our mind. Today, in front of all Buddhas, Dharmas, Bodhisattvas, worthy saints in ten directions, we, with straight mind and righteous thought, bring forth the mind of sincerity, non-indulging, dwelling, joy over good deeds, the mind of liberating all beings from suffering, the mind of sheltering and protecting all beings, the mind equivalent to Buddhas, and the bodhi mind. Starting today, until we attain bodhi, we will not dwell on the mind of being human or celestial being, the mind of sound hearers, the mind of Pratyeka buddhas and will only resolve to the great vehicle, seeking the ultimate wisdom and accomplish the mind of Anuduoluosamousambohdi. We wish Buddhas in ten directions, all Bodhisattvas, and all saints, with the power of their vows, certify me and re-enforce me with their compassion. Today, with our resolve, we will be firm and never retreat no matter where we will be born in. Even if we fall into the lower realms and encounter eight difficulties, with body enduring various sufferings, we will never abandon the resolve made today. We would rather fall into hells, receiving various sufferings among the big fire wheels and yet we will not abandon this resolve. This resolve and vow should be equal to those of all Buddhas.
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Repeatedly with sincerity, we prostrate to the triple jewels. Starting today until we attain buddhahood, we will not abandon the two dharmas. We understand the empty nature of all dharmas and we vow to liberate all sentient beings of ten directions from suffering.
Together, with ultimate sincerity and our body on the ground, we recite the following loudly and in our mind. We seek the ultimate bodhi (wisdom) not for ourselves. We want to attain the ultimate wisdom to liberating all beings. Starting today until we achieve buddhahood, we vow to shoulder and carry all sentient beings. We extend great compassion to the future sentient beings. When they are in the lower realms encountering great difficulties, we vow to rescue and protect them with our body so these sentient beings can be at ease.
[recite buddha's name and prostrate]
113-1
We hope that the Buddhas with their great compassion can certify the following for me. With the resolve we made today, we will practice the Bodhisattva's way. Wherever we are born, we will remember and accomplish. Wherever we go, all will be liberated. Again, with ultimate sincerity, our body on the ground, we prostrate all triple jewels in ten directions. We seek the ultimate bodhi (wisdom) not for ourselves. We want to attain the ultimate wisdom to liberate all sentient beings. Starting today until we achieve buddhahood, we rely on the power of Buddha, Dharma, worthy saints, and various expedients' vow to help those living beings who are stupid and ignorant, who can not differentiate the true Dharma from various deviant views, who have cultivated the path but yet not reaching the true mark of Dharma, to enter the wisdom of Buddhas and accomplish the ultimate wisdom. Together and sincerely, we prostrate and take refuge in all Buddhas who fill the space in ten directions.
[chant buddha's name and prostrate]
117+4
We pray to all Buddhas and great Bodhisattvas that through the power of their great compassion and great wisdom that we can overcome the four demons, eradicate the five coverings, remove various afflictions, have immeasurable pure karma, immeasurable explorative contemplative wisdom, immeasurable explorative wisdom of no outflows, immeasurable spiritual penetration, immeasurable power to liberating living beings, immeasurable power to protect all living beings, immeasurable power to ease living beings, immeasurable power to cut and remove sufferings, immeasurable power to liberate from hells, immeasurable power to help the hungry ghosts, immeasurable power to rescue all animals, immeasurable power to transform asuras, immeasurable power to convert human beings, immeasurable power to exhaust all celestial beings and all gods, power to accomplish and adorn ten grounds, power to accomplish and adorn pureland, power to accomplish and adorn dharmamanla, power to accomplish and adorn Buddha retribution and merit, power to accomplish and adorn buddha retribution and wisdom, power to accomplish and adorn dharma body, power to accomplish and adorn ultimate bodhi, power to accomplish and adorn the great nirvana, power of immeasurable and limitless merits and virtue as well as immeasurable and limitless power of wisdom.
We pray to all Buddhas and Bodhisattvas of ten directions that through such immeasurable, boundless , and inconceivable power of self-mastery, we will not abandon our original vows and wishes, all will be given to living beings of four forms and six realms and all of those making resolve today. We all will accomplish various merits and virtue, the bodhi vows, and bodhi conduct. Today, we wish that through this repentance, all living beings in all directions have been purified. All living beings including the living and dead ones, some we love and some we resent, some we neither love or hate, four forms, six realms, some who were connected with us and some who weren't, and all those in the future. Wherever they are born to, all can get what they have wished for. We wish that everyone can cultivate with persistence and our minds will never retreat until we are all equal to Thagama(zu-lai), who has accomplished buddhahood. Even in the future, all living beings who do not get what they have wished for, will be included in the sea of great vows and accomplish merits, virtue and wisdom such as all Bodhisattvas. When we have fulfilled the conducts of ten ground, accomplished the ultimate wisdom, adorned with the most supreme bodhi, we can then ultimately be liberated.
121+1
Chapter Five: Making Vows
In today's Dharma assembly, we, who have common karma, have finished making great resolves and are extreme happy. We shall also make great vows. Sincerely we prostrate and take refuge in the world's most compassionate father.
[protrate after chanting each buddha's name]
123-1
We pray to the Buddhas that through their inconceivable power, we will be re-enforce and sheltered so that we can accomplish all vows. We will never forget and abandon (our vows) wherever we will be born to, until we attain the ultimate bodhi and right enlightenment. Starting today, we pray that, in all future lives, in every where, we will contemplate and remember to bring forth the bodhi resolve so that this bodhi mind will remain continuously. Starting today, we pray that in each future life anywhere, we get to always get to be with immeasurable Buddhas and make offering to them. Starting today, we pray that in each future life anywhere, we get to protect all sutras and make offering to them. Starting today, we pray that in each future life anywhere, we get to be with immeasurable Bodhisattvas and make offering to them. Starting today, we pray that, in each future life anywhere, we get to be with immeasurable worthy saints and make offering to them. Starting today, in each future life anywhere, we get to repay our debts to our parents and try our best to make them content. Starting today, in each future life anywhere, we get to be with great monks and make offerings to them so they have what they need. Starting today, we pray that in each future life anywhere, we get to be with kings with great power who respect the triple jewels so the triple jewels will not vanish from this world. Starting today, we pray that in each future life anywhere, we get to adorn the land of all Buddhas and there will not be even the name of three evils and eight difficulties. We pray, starting today and in each future life everywhere, we will have the four wisdoms of no obstructions and the power of six spiritual penetrations and never lose them so we can teach and transform all living beings. Together and sincerely, we prostrate and take refuge in the world's most compassionate father.
[prostrate after chanting each Buddha's name]
128-4
Again, we take refuge in all triple jewels in ten directions. We pray that, through the great compassion of all Buddhas, Bodhisattvas and worthy saints, with our vows, wherever we will be born to, we will have self-mastery. We pray that, starting today and in each future life everywhere, those living beings who see our bodies and form will be liberated. If we go to the hells, all the hells will turn into Pureland. All conditions of suffering will turn into pleasure. We can enable the six sense organs of all living beings to be purified and their body and mind will be in peace and feel the bliss of the third Dyana state. Without various doubts, all will begin to be without outflows. We pray that, starting today and in each future life everywhere, the living beings who hear our sound, their mind will be at ease and without sinful dust and they will obtain the samadi of liberation and gain the great patience. We pray that all will possess the endless eloquence and can elevate to the Dharma cloud and attain the right enlightenment.
We pray that, starting today and in each future life anywhere, all living beings, upon hearing our name, will be so joyful as they have never been. If they are in the three lower realms, their suffering will subside, if in heaven, their outflows will stop. They have self-mastery wherever they are heading and all will be liberated.
We pray that, starting today and in each future life and no matter where, all living beings will not have the thought of taking or robbing from others or distinction between people we like or resent. We will not have the thought of oneself and will put faith in the great Dharma. We will have compassion and treat others equally. All people will be in harmony just like the host of saints. We pray that, starting today and in each future life and no matter where, the mind of all living beings will be tranquil just like the void space. We will not be affected by any praises or slandering and we will regard all people the same way. We will learn deeply and widely the wisdom of Buddhas. We will see all living beings equally as Rahula did. We will complete the ten dwelling karmas. We will leave behind the concept of emptiness and existence and take the middle path. Together and sincerely, we prostrate and take refuge in the world's most compassionate father.
[prostrate after chanting each Buddha's name]
133+2
Again, we take refuge in all triple jewels in ten directions. We pray that, now that we have repented and made resolves, through the merits and virtue, all living beings of four forms and in six realms, starting today until attaining Bodhi, will take the bodhisattva's path and never be tired of it. We will make unlimited offering of money and Dharma to others. Through the device of wisdom and expedient, what we have done will not in vain. We will give the medicine of Dharma according to the root cause of illness. All others who see and hear will also be liberated. We also pray that, starting today until bodhi attained, we will take the Bodhisattva's path and will not encounter obstructions. Wherever we go, we can accomplish great buddhist missions. We can establish bodhimanda and obtain the mastery of mind and dharma. We can all enter samadhis without problems. We will open the door of Zhon-Cher and can demonstrate the attainment of buddhahood. We can live in the ground of dharma cloud and showering the sweet dew. We can get rid of the living beings of four demons and help them obtain the wonderful fruit of Dharma body. Today, our various resolves are like that of all bodhisattvas of ten directions and our vows are like that of Buddhas of ten directions. The vastness of our resolves is like that of dharma nature. It is as ultimate as the void space. We pray that we will accomplish our resolves, fulfill our vows and all living beings will follow and accomplish as such. We pray that all Buddhas, Dharmas, Bodhisattvas, and worthy saints of ten directions, through the power of their compassion, will certify for me. We also pray that all sky kings, celestial masters, good gods, dragon gods, through the power of good roots and that protecting the triple jewels will certify me. We will accomplish our various resolves and will have self-mastery of the mind.
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Chapter Six: Making the Resolve of Transference
In today's Dharma assembly, we, who have common karma, have made the bodhi resolve and great vows. We then should make the resolve of transference. Together and sincerely, we prostrate and refuge in the world's most compassionate father.
[Prostrate after chanting each buddha's name]
Again, we take refuge in all triple jewels in ten directions. We pray that all triple jewels, through the power of their compassion will certify me. We pray that, all good karmas we had in the past, present and in the future, little or great, will be transferred to all living beings of four forms and in six realms. We pray that all living beings will then have the bodhi mind. All living beings will not incline to the two vehicles or the three existence but will return and go toward the ultimate bodhi. We also pray that all good karma of all living beings, past, present and in the future, can all be transferred, not toward two vehicles or three existence but will be transferred toward the ultimate bodhi.
In today's Dharma assembly, we, who have common karma, have made bodhi resolve and great vows. Now we have also made the resolve of transference, as vast as the dharma nature, as ultimate as the void space. All Buddhas, Bodhisattvas, and worthy saints of past, present and future will certify me. Again and sincerely, we prostrate to the triple jewels.
We have finished making resolve and vows and hence are thrilled. Again, with sincerity, we prostrate and take refuge in the world's most compassionate father on behalf of the kings, emperors, parents, teachers and elders, all relative, family of past lives, good knowledge and bad knowledge, all gods and celestial beings, four world protecting sky kings, guardians in charge of rewarding and punishing, dragon kings of five directions, eight troops of dragon gods, all spirits, all living beings of past, present and future who we favored and resented, and those we don't know in four forms and in six realms.
[Prostrate after chanting each buddha's name]
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With respect, we pay homage to countless Dharma body of non-arising Bodhisattvas who prevail the boundless realms of empty space.
With respect, we pay homage to countless form body of faultless Bodhisattvas who prevail the boundless realms of empty space.
With respect, we pay homage to countless bodhi-resolved Bodhisattvas who prevail the boundless realms of empty space.
With respect, we pay homage to Grand Master Ma-Ming Bodhisattva who propagated the true Dharma during the true Dharma period.
With respect, we pay homage to Grand Master Lung-Shu bodhisattva who propagated true Dharma during the semblance period.
With respect, we pay homage to the bodhisattvas with boundless body who prevail the boundless realms of empty space.
With respect, we pay homage to Guan-Yin Bodhisattva who relieves suffering everywhere in the boundless realms of empty space.
143+2
Buddha Praises and Vows
Great Saint and the world honored one with dignified appearance,
His supreme wisdom penetrating with wonder,
He is the king of all saints, manifesting himself in all six realms and in the ten directions,
He has the mark of a bun on the top of his head, which emits sunlight and his face is like the full moon.
He has the wonderful skin color of gold, his features magnificent and distinctive, he moves peacefully and serenely.
His powerful influence shakes all worlds and terrifies all demonic beings, his three penetrating wisdom thoroughly illuminates.
All evils go into hiding. He rescues even evil ones and he thrives on relieving sufferings.
He provided himself as the raft for living beings to across over the sea of births and deaths, therefore, he is called `Tathagata”. He has helped countless beings to their deliverance, relieved them from the suffering of births and deaths. With the merits from making this resolve, we vow the following.
We pray that, starting today until enlightenment attained, the current ruling emperor, the honorable princes, all regional kings and their families, would die for the sake of Dharma just as SatuoBoLun; would eradicate their offences through great compassion like Empty-Space-Store Bodhisattva; would go anywhere to listen to Dharma just like Azure-Light Bodhisattva; could understand difficult teaching like No-Defiled-Store Bodhisattva. We also pray that, starting today until enlightenment is attained, our parents and relatives from past lives could make their appearance in all empty realms like boundless-body Bodhisattva; would acquire the ten virtues like the Honor-Virtue King; would rejoice over listening to Dharma like the no-fear Bodhisattva; would have great strength and vigor like the Great-Strength Bodhisattva.
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We also pray that, starting today until enlightenment is attained, all monks, Aserli, fellow classmates and their families, and all knowledgeable ones of upper, middle, and lower stages, would all acquire fearlessness like the Lion King; influence and transform (beings) as Treasure-Accumulating Bodhisattva; would relieve sufferings of others upon hearing the cry for help like Guan-Yin Bodhisattva, and could be consulted for Dharma as the great Jia-Sur. We also pray that, starting today until enlightenment is attained, the monastics, the lay followers, all Buddhist disciples, both benevolent and defiled ones and their families, would help others in danger or in despair as the Rescue-and-Relieve Bodhisattva; would have dignified appearance like Mansuri Bodhisattva; could eradicate karmic offenses like Abandon-defilement Bodhisattva and could offer the last offering to the Buddha like ChunTou.
We also pray that, starting today until enlightenment attained, all divine beings and immortals, the four world-guarding kings, all the intelligent and upright ones that are in charge of rewards, punishments, and guard and protection, the dragon kings in the five directions, the eight departments of dragon kings, all spirits everywhere, and all their families, will have compassion for all like Maitreya Bodhisattva; will practice and guard the Buddha Dharma with vigor like Never-Resting Bodhisattva; has long attain liberation, will study and recite just like Universal-Worthy Bodhisattva and will burn their body for Dharma as Medicine-King Bodhisattva.
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We also pray that, starting today until enlightenment attained, all our relatives, enemies, non-relatives, non-enemies, all existences of the four forms and in the six realms, all living beings, and their relatives in the directions; will not have attachments and defilement in their minds like Lady Li-Yi; will have eloquence in skillful ways as Madame Shen-Man, and will cultivate diligently with vigor as Shakya-Wen; will make benevolent vows and resolves as Amitabha Buddha (with infinite lives); will have power and strength as all the heaven kings, and are inconceivable as Wei-Jie-Mo. All can accomplish these merits and virtues to adorn the infinite Buddha lands.
We sincerely pray to the immeasurable Buddhas, Bodhisattvas, and all honorable sages in the ten directions of the realms of empty space for their compassion to endow upon us and for their rescue and protection so we shall fulfill our resolves with strong faith and our virtuous conduct will increase every day. We pray that they will kindly educate all existences of the four forms as one's child and help all living beings to bring up the four measureless minds, the six paramitas, the ten receptions of meditation, and the three vows will widely spread everywhere. We pray that all can see the Buddha as the thought arises in our mind just as Madame Shen-Man did. When all our vows and resolves are fulfilled, we will have made the ultimate accomplishment, which is equivalent to Tathagata's enlightenment.
The Repentance of Compassion and Enlightenment Path
Scroll Three
Chapter 7: The Manifestation of Retribution
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In today's Dharma assembly, we, who have common karma, have completely stated all possible offenses and faults. It was due to these offenses and faults that we departed from the magnificent karma. It was due to the unwholesome karma, that we have fallen to the three realms, the evil paths, being born as human beings undergoing various suffering. As the result of past causes and conditions we created, as our life ends, we are reborn to another life without a moment's break. This is what the Buddhas and Bodhisattvas see with their supernatural-powered eyes. They see that all the living beings in the three realms fall into the realms of suffering according to their karma after they have exhausted their fortunes. They see that the ones in the formless realm dwelling in the joy of samadhi fall to the desirous realm without realizing that their lives have ended. Some are reborn as animals after their fortune of being in the heavens has ended. The ones in the realm of forms have similar destinies. They fall to the realm of desire from the realm of purity to live in non-purity and have desires. Those in the six heavens fall into the hells receiving endless suffering after their fortune of heaven pleasure has ended. They also see that those in the human realm are born as human because of the ten wholesome deeds they have done. But as human, we have endured many suffering and as our lives end we often fall into the realms of evil destiny. They see that those living beings in the realm of animal having to endure various kinds of suffering: being beaten with sticks, driven to work and run, having to carry heavy loads and walk a long way. They were pushed to their limit of physical strength and suffering with their skin, having their neck torn and being burned with iron. They also see that the hungry ghosts suffering from hunger and thirst, being burned by fire incessantly. If they have not even done the slightest good deed, they will never be relieved. If they do have some fortune (from past good deed), they may be reborn as human, but they are often plagued with diseases and have short lives. Therefore, all should know that the wheels of good and bad (karma) will never stop turning even for a brief moment. The cycle of retributions will never cease. Being rich or poor is due to past actions. No existence or retribution is without its cause. Therefore the discourse states the following. Those who are born as royal and noble like kings or elders, are because they paid reverence to the triple jewels. Those who are rich are because of their generosity. Those with long life are because they kept precepts. Those who are righteous had cultivated with patience. Those who are diligent without being lax had cultivated diligently. Those who are intelligent used to cultivate wisdom. Those with divine voices used to praise the triple jewels. Those who are clean and healthy had cultivated compassion. Those who are tall and with decent appearance used to pay people respect, while those who are small and short used to despise others. Those who are ugly were hateful and ignorant and did not want to learn. Those who are stupid used to withhold information from others. Those who are born mute used to slander others. Those who are born as slaves or servants failed to pay their debts. Those who are born dark and ugly used to obstruct light from the Buddhas. Those who are born to the naked counties used to expose themselves indecently. Those who are born in the country of horse shoes used to wear sandals. Those who are born in the country of being cutting through the chest used to regret after they had made charitable donations. Those who are born as deer used to terrify others. Those who are born as dragons used to make fun of people. Those who have bad ulcerous lesions used to whip other living beings. Those who people like at sight used to like others at sight. Those who get jailed used to keep other living beings in cages. The ones who deliberately twisted the Dharma teaching spoken by others and cause the listeners to receive the teaching incorrectly are the ones born as dogs. Those who did not rejoice at heart over listening to Dharma teaching get to be born as mules with long ears. Those who were stingy and would not share food with others are born as hungry ghosts and if they are born as human, they will be poor and in hunger. Those who used to feed others with bad food will be born as animals like pigs. Those who attacked and robbed others will be born as sheep that will get killed for food and skinned. Those who used to steal from others will be born as cows or horses and be enslaved by human beings. Those who used to lie and speak ill of others will fall in the hells, suffering with melted copper being poured into their mouths and their tongues being extracted to be plowed by cows until they have repaid for their offenses. They will then be born as birds that make very unpleasant sounds, that make people terrified when they hear the sound, and wish for their death. Those who used to drink alcohol and got drunk will be born in the mud with boiling urine. After that, they will be born among monkeys. After the life as monkeys, they will be born as humans that are so ignorant that no one cares to speak with them. Those who used to be greedy for gifts from others will be born as elephant. Those who were born with wealth but liked to beat up their servants knowing they had no one to tell, will go to the hells as their retribution, for tens of thousand of years upon their death. After their retribution in the hells ends, they will be born as buffaloes with nose ring sticking through their nose, and made to pull boats and carriages, being hit and abused, which are all retributions of past karma. Those who are filthy are reborn from being pigs while those who are extremely stingy and greedy are reborn from being dog. Those who are mean and arrogant are reborn from being sheep while those who are hot tempered and impatient are reborn from being money. Those who have bad body odor were reborn from being fish or turtle while those who are hostile were reborn from being snake while the ones without kindness were reborn from being tiger or wolf.
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In today's Dharma assembly, we, who have common karma, were born to this world as human with various suffering including illness and short lives that cannot be completely described. All such suffering is the retribution of the three kinds of karma. It is because of the three poisons, which are greed, hatred, and ignorance, that there is the existence of the three evil destinies. We also burn ourselves with three types of bad actions: the offenses made by our speech, contemplated by our mind, and committed by our body. With these six causes, we have trapped ourselves in constant suffering and afflictions. When this life ends, our lonely consciousness and soul have to move on by themselves. Even our closest family members like our parent or filial child cannot rescue us from our destiny. In an instance, we will arrive to the place of Yan Lou. The guards of the hells, regardless our high or low status, will examine our deeds from our lifetime which our consciousness will confess without daring to conceal. Based on such causes and conditions, our consciousness will go to next life of pleasure or suffering according to our karma. With uncertainty of our future lives, we will be separated from our loved ones. Each will have their own destiny without knowing when we will be together again. The divine beings and spirits keep records of all our good and bad deeds, down to the minute details with nothing omitted. The benevolent ones receive rewards of fortunes and long life because of their good deeds, while the ones who committed various offenses to the others will receive the retribution of a short life and suffering. As the cycle of birth and death continues, we may become hungry ghosts and after that be born as animals with limitless, unbearable, suffering.
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In today's Dharma assembly, we, who have common karma, should recognize this and feel shameful. The sutra tells us that one receives rewards for good deeds and received punishment for committing bad offenses. One should abstain from doing bad in this world of five turbidities because the good actions always get good results and bad actions always bring retribution. There is no way out of it. This is the reason why this repentance text was written. The sutra also tells us to not overlook a small good deed as it may appear not to have any merit from doing it. However, a drop of water may not seem much but continuous drops can fill a large container. Without accumulating small good deeds, the saints will have never become saints. We shall not overlook a small bad deed as it may appear not to be a big deal. However, one may destroy oneself by accumulating small bad deeds. Therefore, we should know that being lucky or misfortunate is originated from our own mind. If there is no cause, there will be no result. Misfortunes are due to bad deeds from the past that our eyes cannot see. Everyone should believe this because it was told by the Buddhas. If, while we are healthy and strong, we do not study and learn diligently and try to accumulate good deeds, it will be too late to regret when we are in despair.
Now that we understand from the sutra about the causes of misfortunes and disasters, we should recognize our past offenses. We have to abandon all bad deeds and accumulate the good deeds. If we still do not do such in this life, as this life ends, we definitely will fall to the hells. How do we know this? As we can see, when a person commits an offense, one is always filled with deep and fierce hatred. When we are hateful toward another person, we wish him/her bad things. When we are jealous of a person, we are disguised and hope nothing good happens to that person. When we want to destroy a person, we make that person suffer. If we want to hurt a person physically, we exhaust ways to do it. As we are angry and hateful, we exert force without regard to their status being higher or lower than ours. When we scold or insult a person, we use the worse language possible, with the tone as loud as the thunder and with burning fire in our eyes. On the other hand, when we are doing anything good, our intention is really marginal. In the beginning, we like to do more but the intention slowly subsides. We start wanting to do the good deeds but later we start to postpone it. As our good intention does not persist, we gradually postpone it by days and then by months. As our intention progresses and regresses, we slowly completely forget about our resolution in the beginning. As such, we are fiercely hateful when doing bad deeds but when we doing good deeds, our will is feeble and does not persist. It is impossible to escape the retribution from very strong ill intentions, when you have only planted a very weak good cause.
The sutra also states that there is not an offense that cannot be eradicated if one sincerely repents for it. As we repent, the five parts of our body (head, two hands and two knees) must touch the ground just like the collapsing of a great mountain. For the sake of eradicating past offenses, one must be willing to give up one's life. We should be very diligent and encourage each other to do so. How many times in this life have we made the resolve to be diligent and patient without regards for our own life? However, as we repent, we get tired and bored with the process very quickly. After we have made a few prostrations, we think we should sit down for a while, because we do not have enough strength to continue. Then we think we should take a rest or should not overwork our body to exhaustion. We do not know that as we stretch out our body and fall asleep, it is as if we die for a short time. What do we remember? We should be paying our respect to the Buddhas, cleaning temples, sweeping the floors, and do what is hard to do. Besides, as the sutra clearly states, there has not been any good deeds that people do while they are lazy and slothful. No understanding of the Dharma can be obtained with an arrogant and contemptuous attitude. Today, although we have the body of a human, most of our minds are still away from the right path. How do we know this?
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Starting from dawn to noon, from noon to dusk, from dusk to late evening, from late evening to dawn, each hour, 15 minutes, or moment, we do not contemplate on the three treasures and the four noble truths in our mind. We do not spare a moment to think about how to repay the kindness of our parents and teachers, or think about how to practice generosity, morality, patience, diligence, concentration, and wisdom. As we examine ourselves, there is hardly any pure conduct to speak of but many afflictions and severe karmic obstructions. If we do not do introspection such as this, we may brag about our many virtues and merits. For a small good deed, we say that only we can do it and nobody else could have. We say only we had the good intention for a small good deed and nobody else could have. We are so proud of ourselves as if nobody else was around. It is truly shameful that we have behaved this way.
Today, in front of the others, we sincerely repent all offenses like this. We vow that we will rejoice while helping others and hope that we will not have obstructions. All of us should cleanse our body and mind by confession without reservation. We should not say that we have not have such offenses and why do we need to repent for what we have done. If we have such thought, we should remove it right away. A small mistake can cause great resentment and a small resentment can become great anger. It's very hard to change once a habit is formed. Therefore, we should not indulge our mind and intention. Instead of being lazy, if we can control ourselves to be patient, we can then eliminate our afflictions.
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Today, relying on the compassion of the Buddhas and the power from the great vows of the Bodhisattvas, who proclaim the retributions of various karmic offenses to teach and transform the hell dwelling beings. We should calm our mind and listen carefully.
As such I heard, one time when the Buddha was staying at the Wan Sher City in the mountain of Chi-sher-Che, there were many Mahabodhisattvas, sound-hearers and their families, many Bichus and Buchunis, Upasas, Upsaiis, all divine beings, dragons and spirits present at the assembly. At that time, Shin-Shan Bodhisattva asked the Buddha, “The world honored one, there are various kinds of living beings such as the ones in the hells, the hungry ghosts, the animals, rich or poor. When these living beings hear the Buddha's teaching, they feel like a lost child who has found their mother, like a patient who has found the doctor who can cure them, like a naked person who receives cloths to cover their body, like getting light when in the dark. When the world honored one expounded the Dharma, all living beings benefit from it.” At that time, the Buddha, who knew that the timing is right and upon the sincere requests of many bodhisattavas, he emitted white fine light from between his eyes. The light shone on the boundless worlds of the ten directions and the living beings in the hells got a break from their suffering. These living beings following the light emitted from the Buddha, came to the Buddha's residence. After they sincerely prostrated to the Buddha, they asked the Buddha to expound his teaching universally so all the living beings can find relief.
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In today's Dharma assembly, we, who have common karma, sincerely ask all the Buddhas to do the same for us. We hope that all living beings can find relief from suffering. Together, with the utmost sincerity and with the strong sense of urgency, we urge that all the Buddhas in the directions exert their compassion and relieve the suffering and afflictions of all living beings so they can receive peace and joy. We sincerely prostrate and take refuge in the world's most compassionate ones:
{Buddha names}
Again, we take refuge in all the triple gems in all the realms in the ten directions. With their kindness and compassion, we also vow to relieve all living being from all their suffering and afflictions. We will correct the wrongs and do goods and never be bad again. Starting today, we hope we will never be born in the three evil destinies. Our body, speech, and mind will always be pure. We will not mind the wrongs from others and we will not create any further karmic obstructions. We will only accumulate the pure karma. We will not seduce any evils again and we will always practice the four equanimities and always be pure, fearless and diligent. We will plant the good seeds of all virtues and do infinite good. We will give our life so others can always be born in the fortunate places. We will always remember the suffering in the three realms and bring forth the bodhi resolve to practice incessantly the Bodhisattvas way. The six paramitas and four infinite minds will always present themselves in our minds and we will gain the three MINs and six spiritual penerations at will. We can enter the realms of the Buddhas and attain enlightenment joining the other Bodhisattvas.
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In today's Dharma assembly, we, who have common karma, should be fearful and give rise to compassion and single-mindedly to listen attentively to the following. At the time the Buddha, because of his compassion for all living being, emitted white fine light from between the eyes and the light shone universally on all the living beings in the six realms. Sin-Shan Bodhisattva stood up from his seat, walked up to the Buddha and kneeled in front of him, joined his palms, and asked the Buddha. “There are living beings who are being tortured by their jailers. Their body are hit, hammered, and cut up. But as soon they have been cut up, a wind will blow to make them come alive and receive the same tortures all over again. They will continue to receive such retribution without a moment of break. What kind of past conducts have caused such retribution?” The Buddha replied that such living being did not believe in the Triple Gems. They were not filial to their parents and did not support their parents. They had evil minds and killed many living beings. Consequently, they receive such retribution for such causes and conditions. There are other living beings with various kinds of skin disease in which their eye-brows and mustache fall out and the skin all over their body decays. Their families abandoned them and people are afraid to have contact with them so they have to stay in remote area populated only by the birds and the deer. This is the retribution of the skin disease. What are the causes of such retribution? The Buddha said that these people, in their previous lives, not only did not believe in the Triple Gem and were not filial to their parent, they also deliberately damaged and destroyed the temples, robbed the Sanghas, physically harmed the sages and the virtuous ones, and hurt their teachers. They never regretted what they had done and forgot people's kindness to them. Their actions were like those of the dogs, that they brought filth to the respectful places without regard to the presence of their family or strangers feeling shame. It is because of such causes that such retributions exist.
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There are also other living beings with tall body, but who are deaf and have no feet, so that they can only move around by moving their abdomen from side to side against the floor and they have only dirt for food to survive. They are constantly bitten by small insects or worms which make them suffer day and night, so that they cannot rest. What causes such retribution? The Buddha said that these people were very arrogant in their past lives and did not listen to the advises. They were not only not filial to their parents but also disobedient and rebellious. Also, in their past lives, when they were landlords, as government officials, local governors, or as supervisors in their neighborhood, they abused their power in taking things from whom they governed with force and without justification, causing people to be destitute and poor. These are the causes that result in the retribution they receive now.
There are also other living beings whose eyes are so blind that they cannot see anything at all which cause them to run into trees and to fall into ditches. Even after they die, they will be born the same way life after life. What have they done to receive such retribution? The Buddha said that these living beings did not believe that retributions are caused by one's own actions from their past lives. The retributions they receive now are because they obstructed light from the Buddhas, caused others not able to see, and kept some living beings in cages and covering their heads with bags so they cannot see anything.
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In today's Dharma assembly, we, who have common karma, are fearful that we all could have committed the same offenses as described in the sutra due to ignorance. The number of such offenses could be so much that is uncountable and limitless and we may suffer and receive the retributions in future lives. Today, we, with utmost sincerity, we prostrate to repent, regret and vow to change ourselves and hope that what we have done can be eradicated and we will never do such things again. Thus our behavior will always be of the pure ones. We make such wish to all the Buddhas in the ten directions.
{Buddha names}
Again, we take refuge in all the triple gems in the all the realms in the ten directions. With their kindness and compassion, we hope that they will rescue and protect all living beings and help us find liberation from our retributions of being born in the hells, as hungry ghosts, in the animal realm and will never receive such retribution again. We hope that the Buddhas will help all living beings in departing from the suffering of the three destinies and in developing the insight and wisdom to attain the ultimate bliss of serenity. All living beings will eliminate their ignorance with the light of wisdom and be able to understand the profound Dharma and eventually attain the most supreme and perfect enlightenment.
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In today's Dharma assembly, we, who have common karma, sincerely and mindfully listen to the following. Sing-Shun Bodhisattva said to the Buddha, “The world honored one: some living beings stutter or have trouble making sound. They either cannot speak at all or when they talk no one can understand. What have they done to receive such retribution?” The Buddha said, in their past lives, these living beings slandered the Triple Gem, disregarded and obstructed the holy teaching, enjoyed criticizing and speaking behind people's back, spread rumors about others, framed innocent ones as guilty, and hated or were jealous of the worthy and benevolent people. They receive such retribution because of these conducts in the past.
There are also living beings who are born with huge abdomen and very thin neck that they can hardly swallow any food. When they do eat, what they eat will turn into blood and pus. What causes such retribution? The Buddha said, in their past lives, they stole food from a crowd or they stashed away food for public use as their own. They were very stingy in sharing their own, but were very greedy for other's belongings. They also poisoned people with bad intention, causing them to have hard time breathing. These are some causes of their present retribution.
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There are also living beings who are tortured by their jailers who burn them with hot melted iron poured over their body or nail them with nails. After they are nailed, their body will start to burn until it is so badly burned. What causes this retribution? The Buddha said, in their past lives, they were acupuncturists, who not only did not cure their patient's disease but caused additional damage to their body. They charged their patients and caused them to suffer and that is the cause.
There are also living beings who get cooked with a fork sticking through them and cooked in a pot until they get cooked thoroughly. But they get brought back to life right away and have to be thoroughly cooked all over again and again. What caused such suffering? The Buddha said, in their past lives, they butchered living beings, poured hot water over them and removed hair from their body. The number of living beings they killed is countless. This past conduct caused their suffering today.
In today's Dharma assembly, we, who have common karma, are fearful that without remembering, we all could have committed the same offenses in the realms we were born to as described in the sutra. The number of such offenses could be so much that is uncountable and limitless and we may suffer and receive the retributions in future lives or may soon getting the suffering as beings who stutter and cannot talk or those with big abdomens and who cannot eat. Nobody knows what will happen next. Although it seems that we are fine and safe now, who can guarantee what is going to happen tomorrow. As the time for retribution comes, there is no way we can escape from it. Therefore, each of us should recognize this and be serious and have the right thought without any more doubts. Today, with utmost sincerity, we prostrate and take refuge in the most world's most kind and compassionate ones for all living beings in the four forms of existence in the six realms and all living beings who have suffered and who are doomed to suffer.
{Buddha names}
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Again, we take refuge in all the triple gems in all the realms in the ten directions. We pray that all Buddhas and Bodhisattvas, with their kindness and compassion, will rescue and protect all suffering living beings. With their power of spiritual penetration, they can eradicate the bad karma of all living beings so we will never fall into the evil destinies. We can be born in the pure destinies with pure body and will accomplish all merits and virtues. We will be willing to give up our lives and receive another birth so we will encounter all Buddhas and attain the right enlightenment along with other Bodhisattvas.
In today's Dharma assembly, we, who have common karma, again re-enforce ourselves in our mind and listen attentively. Sing-Shun Bodhisattva asked the Buddha, “The world's most honored one, there are living beings trapped in a city of fires with fire approaching them. Although the doors on four sides are open but they will automatically close when people are trying to get out. They run from east to the west and back and forth and yet cannot get out until they have been burned to ashes. What were the causes of such retribution?” The Buddha said, in their past lives, they burned down forests on the mountains and around the water, destroyed dams and ponds that people used to water their plants, and baked live chickens with fire causing them to be burned to death. These are the reasons for their present suffering.
Sing-Shun Bodhisattva continued to ask the Buddha. “There are living beings in the mountains covered with snow and are constantly being blown by extremely cold wind, so that some of their skin becomes chapped and some falls off their body. Their suffering is so hard to bear that they want to die, but they cannot die either. They have to endure thousands of sufferings like this, that are almost impossible to endure. What are the causes for such retribution?” The Buddha said, in the past lives, they chose to be thieves and robbed people's clothing, to wear them themselves during the coldest time of winter. This caused people to freeze to death because they did not have clothing to wear. They also skinned animals alive, causing them unbearable pain before they died. It was due to these deeds that they have the present retribution.
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There are also living beings who are constantly on top of the mountain of knives and in the forest of swords. They are cut and their joints are often broken or damaged causing them constant pain that is very hard to bear. What are the causes? The Buddha said, in their past lives, they were professional butchers and they cooked other living beings. They chopped and cut open these living beings, separating their flesh from bones and head and feet from body, and they hanged them in the air to sell them by pieces. They hanged them alive causing immense pain to these living beings. It is this evil karma that causes their present retribution.
What are the cause for those living beings born without all sense organs? The Buddha said that they hunted animals and shot birds causing their neck or feet to be broken. They broke bird's wings while they were alive causing pain to the birds. It is this evil karma that caused their present retribution.
In today's Dharma assembly, we, who have common karma, should be fearful that we might have done what the sutra states. With utmost sincerity and with the sense of utmost urgency, we prostrate and take refuge in the world's kindest and most compassionate ones, on behalf of all living beings in all ten directions and those who have suffered or who will suffer.
{Buddha names}
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Again, we take refuge in all the triple gem in all realms in the ten directions. We hope that, with their great kindness and compassion that they will rescue and protect all living beings in the ten directions. We hope the suffering ones find liberation and the ones to suffer can be removed from their suffering so we will never be born in the evil destinies. Starting today until they attain enlightenment, the Buddhas' and Bodhisattvas' can eradicate our karma from the three obstructions and will remove the five kinds of fear. We will accumulate all merits and virtues and develop wisdom and also teach and transform all living beings with all merits transformed to the attainment of the most supreme bodhi and perfect enlightenment.
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In today's Dharma assembly, we, who have common karma, will once more listen carefully. Sing-Shun Bodhisattva asked the Buddha. “There are living beings born with deformed arms and back, lower body not properly connected to the upper body and they limb badly while they walk or cannot walk at all. What causes this? The Buddha said, in their past lives, they robbed people with arms; they hunt and set traps causing some living beings to fall and be trapped. Their retribution is due to these past actions.
There are living beings in the jails tied up and being tortured by the jailers. What causes such painful retribution? The Buddha said, in their past lives, either they set up nets to trap animals and kept domestic animals in cages, or they were local governors who were greedy and took things away from who they governed. They framed the innocent ones causing them to suffer for something they did not do. These deeds cause their suffering in this life.
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There are living beings who are paranoid, stupid, crazy and they cannot differentiate right from wrong. What causes this? The Buddha said, in their past lives, they were drunk and made thirty six kinds of offenses. After this life, they will still be born as dumb just like the drunk who cannot recognize who is and is not to be respected. It was such deeds causing such retribution.
There are living beings born short with large sexual organs which cause them inconvenience to move around. These organs are in the way no matter what they do, walk, sit, or lying down. What causes this? The Buddha said, in their past lives, they were merchants who guarded own belongings carefully but destroyed other's fortune and treasures. They also cheated to obtain more money from altering scales. It is these deeds that cause the present retribution.
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In today's Dharma assembly, we, who have common karma, should feel great fear after listening to what Buddha described. We, with utmost sincerity and sense of urgency, prostrate and take refuge in the world's kindest and most compassionate ones on behalf of all living beings including those who are suffering, who will be suffering, our parents, teachers and superiors, all devotees, the knowledgeable ones and not-so-knowledgeable ones.
{Buddhas names}
Again, we take refuge in all the triple gems in all realms in the ten directions. Today, we rely on the power of the Buddhas, Dharma, and all Bodhisattvas to repent for those who has suffered. We pray to the Buddhas and Bodhisattvas to help the suffered one find liberation. For those who has not suffered, starting today till they attain enlightenment, we pray that they will never fall into the evil realms, will not have to go through the eight kinds of suffering, and will have the eight fortunate kinds of births. They will have all good roots, develop equanimity and wisdom, attain purity and self-mastery, and attain the enlightenment with the Tathagatas.
208+4
In today's Dharma assembly, we, who have common karma, should again apply mindfulness and listen attentively. Sing-Shun Bodhisattva again asked the Buddha, “The world honored one, there are living being born with repulsive looks, their skin is as dark as black; their ears are blue; their cheeks protrude; their face with blemishes; their nose flat; their eyes yellow and red; their teeth incomplete, and their mouth with bad breath. They are also short and fat with huge abdomen and small waist; they have humped back and ribs protruding; they eat a lot and wear out clothe easily; and they have bad skin ulcers which pus flows constantly. They are bloated and with all sorts of problems with their body. They try to please people but no one wants to mind them. They get blamed for crimes committed by other people. They never get to see the Buddha and will never hear about the Dharma. They will never know any Bodhisattvas, saints or worthy ones. They suffer from one kind to another and never get a break. What causes such retribution?” The Buddha said that, in their past lives, as children, they were not filial to their parents, as subordinates they were not loyal to their superiors, as supervisors they did not take care of their subordinates, as friends they were not trust-worthy, as peers they were not moral. Their minds were delusive and upside-down beyond limits. They killed or caused their superiors and subordinates to be killed, despised and humiliated their superiors, attacked neighbor countries and looted civilians, raided and destroyed cities, and stole from people and burglarize establishments. The misdeeds were too many to describe. They were forgiving of themselves but were always critical of others, they took advantages of the elders and minors, they slandered the virtuous and benevolent ones, and they were disrespectful to their teachers and elders. They cheated, lied, and committed all possible offenses. Such offenses are the causes of their suffering.
At that time, all the ones with such retribution, after hearing what the Buddha said, said the following to the Buddha while they cried so hard that moved the earth and their tears were falling like the rain. They said, “We beg the Buddha to dwell in this world to teach and transform us so we can find liberation.” The Buddha said that even if I always live in this world, the ones with little virtue and do not cultivate good roots would think that since I will always be here, they can disregard impermanence and accumulate countless unwholesome causes. It will be too late to regret afterwards when they finally realize the truth. The Buddha continued: "All you good men, if an infant whose mother is always with him/her, he/she will never have the thought that the time they are together is precious. Only after their mothers are gone, will they miss and always think about their mother. If their mother does return, they then will really appreciate her presence. All you good men, my presence will be the same. It's because I understand how the living beings are, I will not dwell in this world forever and will enter nirvana."
211-2
The Buddha then said the following verse to the suffering living beings.
Water always flows so it will not be full;
The fierce fire will soon stop;
The sun rises and falls;
The full moon will soon be not full,
The prestige and fortune are also impermanent,
One should practice diligently and pay reverence to the most honored one.
After the Buddha said the verse, the suffering ones sadly said to the Buddha, “The world honored one, what kind of good deed can a living being do to eliminate their suffering?” The Buddha said, “A benevolent person should respect and take care of their parents, respect their teachers and elders, take refuge in the triple gems, practice the conducts of generosity, patience, diligence, concentration, wisdom, kindness and compassion, sympathetic joy, and treat friends and enemies equally. One should not take advantage of lonely old people or look down upon the poor and those in lower social classes, should treat others as how one treat oneself, and should never give rise to any evil thought. If you can cultivate as these then you have repaid the kindness of the Buddhas and will never to born in the three realms, thus never suffer again.” Right after the Buddha expounded such teaching, many great Bodhisattvas attained anycsamyksambodhi (enlightenment). Many sound hearers and preteyakas immediately accomplished six penetrations and three mings and attained the eight liberations. Many followers in the assembly achieved the purity of dharma eyes. Any living being, if they heard this teaching, they will never be born again in the three realms and encounter the eight difficulties. If they are in the hells, they will get break from their suffering and have some peace and comfort. Sing-Shun Bodhisttva said to the Buddha, “The world honored one, what should we name this sutra and how should all the Bodhisattvas and Maha-Bodhisattvas practice this teaching?” The Buddha said to Sing-Shun Bodhisttva, “You good man, this sutra should be named as the sutra of the retribution of offenses and of transforming the hell-dwelling beings. One should recite and propagate this sutra and the merits for doing so will be immeasurable.” At that time, after listening to this teaching, all in the assembly were joyful and they respectfully followed the teaching.
214-2
In today's Dharma assembly, we, who have common karma, should feel great fear for what was stated by the Buddha. Today, together, we give rise to the mind of fear and the mind of kindness and compassion, relying on the power of Buddhas. We will practice the Bodhisattva's path. We will remind ourselves of the suffering of the hells and bring forth the bodhi resolve and repent sincerely for all the living beings who are suffering in the hells, those born as hungry ghosts, and all other living beings in the six realms who are currently suffering. We hope that all these living beings will be liberated. If we do not cultivate and help others and transform misfortunes to fortunes, then we may have our share in the hells. Contemplating on the fact that our parents, teachers, family and relatives all may have to suffer and that we will also have to suffer now or in the future, we sincerely prostrate with absolute mindfulness and hope that our one thought will be in accordance with the thoughts of Buddhas in the ten directions and our one reverence will eliminate all suffering. Through the power of the Buddhas, Dharma, and the saints and virtuous ones, those who have suffered in the six realms will receive liberation, and those who will be suffering in the six realms will never be born in the six realms to suffer. They will never be born in the evil destinies and their karma due to three obstructions will be eradicated so they can be born to the realms they wish. Their five fears will be extinguished and we will find liberation and be tranquil. We will always cultivate the path without discontinuance, appear with perfect conducts, surpass the ground of dharma cloud, enter the varjna mind and eventually attain the prefect enlightenment.
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In today's Dharma assembly, we, who have common karma, again apply our mindfulness to listen and think carefully. The Zha-Zhan Sutra states that there was a ghost who asked Mu-Lian: “I have two eyes on my shoulders and mouth and nose on my chest but do not have head. What causes such retribution?” Mu-Lian answered, “In your past lives, you behaved like Kuay-Kuai. You were excited when you killed people and you liked to tie up people with ropes. It was because of these deeds that you have the present flower retribution. Your fruit retribution is to go to the hell.
There was another ghost who asked Mu-Lian: “The shape of my body is like a piece of meat. I have no hands, feet, eyes, ears, or nose. I am always being pecked or bit by birds and worms. These suffering are so painful and so unbearable. What causes such retribution?” Mu-Lian answered: “In your past life, you gave poisons to people to aborting unborn fetus causing these fetus not being able to live. It was such deeds that cause this retribution. This is only the flower retribution. Your fruit retribution will be going to the hells.
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There was another ghost who asked Mu-Lian: “My abdomen is extremely big but my throat is as narrow as a needle. Year after year, I cannot eat or drink. What caused such retribution?” Mu-Lian answered: “In your past life, you governed a village. As someone who was powerful and rich, you drank alcohol excessively and you humiliated others. You robbed other people's food causing them to starve. It was such behavior which caused such flower retribution. Your fruit retribution will be in the hells.”
There was another ghost who asked Mu-Lian: “I was born with two hot wheels under my arms causing the flesh to be burnt. What caused such retribution?” Mu-Lian answered: “In your past life, you work with others to bake pastry and you stole two big pieces and held them under your arms. It was this deed that caused your present retribution.”
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There was another ghost who asked Mu-Lian: “I always cover my head with something because I am in constant fear that someone will kill me. What caused such retribution?” Mu-Lian answered: “In your past life, you committed improper sexual conducts and assaulted people sexually and you were afraid that people will find out or the husbands or masters of whom you assaulted will capture you and kill you. Consequently, you are in constant fear. This is the reason of your flower retribution. The fruit retribution will be suffering in the hells.”
In today's Dharma assembly, we, who have common karma, after reading what's in the sutra, cannot feel anything but great fear. We all, since beginningless time till today, must have committed immeasurable offenses because we lack kindness and compassion. We assaulted the weak ones because we were stronger, we harmed many living beings, and we even stole from others. We were lost from the right way. We spread rumors and slandered the virtuous and benevolent ones. With such numerous offenses, we will definitely be born in the evil realms to suffer. Today, we, with utmost sincerity, prostrate and repent for all living beings in the six realms who have suffered or those will suffer. We also repent on the behalf of our parents, teachers, all family and relatives. We also repent for ourselves. We hope that all our offenses can be eradicated and we will never commit any offenses again. We prostrate and take refuge in the world's kindest and most compassionate father.
{Buddha names}
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Again, we take refuge in the Triple Gems of all realms in the ten directions. We pray that, through their great kindness and compassion, they will rescue and protect all sentient beings who are suffering and will be suffering in the six destinies. We pray that they will help all such sentient beings in seeking liberation, using their supernatural power, they can help the beings in eliminating the karma that will have retribution in the evil destinies and in the hells. We also pray that they can help all beings, starting from today until attaining enlightenment, from ever falling into the evil destines. After we no longer have the retribution of suffering, we will obtain the Varjna body, always practice the four equanimity and the six perfections, and will achieve eloquence in four ways and six kinds of supernatural power. We pray that all beings' wishes will be fulfilled and can master our minds. We pray that we will always be diligent incessantly until we have accomplished the conducts of the ten grounds and then return to relieve and transform all sentient beings.
he Repentance of Compassion and Enlightenment Path
Scroll Four
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Chapter 7: The Manifestation of Retribution (continued)
In today's Dharma assembly, we, who have common karma, earnestly listen to the Dharma with full concentration. At one time, Sakyamuni Buddha and his disciples were at the Karanda bamboo garden of Rajagrha. In his meditation, Maudgalaputra (one of the ten chief disciples of Sakyamuni Buddha) saw some hungry ghosts along the banks of Ganges River. The hungry ghosts were suffering from different retributions. When they saw Maudgalaputra, they respectfully approached him and asked the reason of their sufferings. One hungry ghost asked: “In my present life, I have been suffering from hunger and thirst. At one time, I tried to consume waste from a toilet and was stopped by a powerful ghost at the toilet. He struck me with a staff. What causes such retribution?” Maudgalaputra replied: “In your past live, you were an abbot of a temple. There was one time that a monk came to the temple and asked for some food. You miserly refused to give him anything. After he left, you had your meal with other members of the temple. Because of your selfishness and refusal, you receive such sufferings in this life. Your retribution is in the hell.”
There was another ghost who asked Maudgalaputra: “I was born with a big copper jar filled with molten copper on my shoulder. I frequently and uncontrollably pour the molten copper on my head with a scoop. The pain is unbearable. What causes such retribution?” Maudgalaputra replied: “In your past live, you were a Karmadana (duty-distributor, second in command of a monastery). You intentionally kept a bottle of butter from the guests. After they left, you shared the butter with other members of the temple. The butter belonged to the temple and should have been shared with others. Because of your selfishness and refusal, you receive such sufferings in this life. Your retribution is in the hell.”
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There was another ghost who asked Maudgalaputra: “In my present life, I always swallow burning iron balls. What causes this retribution?” Maudgalaputra replied: “In your past live, you were a Sramanera (male religious novice, who has taken vows to obey the ten precepts). While you were using clean water to make rock sugar syrup, you chipped a small piece off the rock sugar and ate it before others. Because of your stealing offense, you receive such sufferings in this life. Your retribution is in the hell.”
In today's Dharma assembly, we, who have common karma, should feel great fear after listening to what Maudgalaputra described. It is possible that we had committed such offenses as well. Because of our ignorance, we are unable to remember what we had done. For the immeasurable offenses that we had committed in the past and would receive retribution in the future, today, we, with utmost sincerity and sense of urgency, prostrate and take refuge in the world's kindest and most compassionate ones. We repent on behalf of all the hungry ghosts of the ten directions and end of emptiness, our parents, teachers, elders, the sangha, the knowledgeable and misguided people, and all the sentient beings of the ten directions, four forms of birth, and six realms. We pray that all the offenses that we have committed are eradicated. We resolve not to commit future offenses. We pray respectfully to all the Buddhas in the ten directions.
{Buddhas names}
243+3
Again, we take refuge in all the triple gems in all realms in the ten directions. Today, we rely on the compassionate power of the Buddhas to save all the sentient beings suffering in the realm of hungry ghost. We pray to the Buddhas to save all the sentient beings in the realms of hell, animals, and human from immeasurable sufferings. We pray to the Buddhas so sentient beings can end the three hindrances (karma, retribution, and affliction), five fears of beginners in the bodhisattva-way, attain the eight stages of mental concentration and then bring forth the four universal vows of a bodhisattva. We pray to the Buddhas that through cultivation, we gain enough merits to attend the Dharma assembly of Buddha and receive his teachings in person. We wish we will eventually end all afflictions, appear in all Buddha Land at-will, and attain supreme enlightenment.
In today's Dharma assembly, we, who have common karma, earnestly listen to the Dharma with full concentration. Continuing with the time that Sakyamuni Buddha and his disciples were in Rajagrha. At the southeastern side of the city, there was a foul-smelling pond full of filth and waste. A gigantic and limb-less worm lived in the pond. This attracted many visitors, including Ananda (one of Buddha's disciples). After the Buddha heard what Ananda saw, he and his followers went to the pond. The followers pondered that the Buddha would explain what offenses the worm had committed that resulted in this present retribution. The Buddha said to his followers: “After the nirvana of Vipasyin Buddha (one of seven ancient Buddhas), there were five hundred Bhiksus who passed by a temple. The abbot of the temple happily asked them to stay and provided them abundant offerings. Later, there were five hundred merchants who traveled to the temple after a treasure-hunting trip in the sea. After the merchants saw how diligently the Bhiksus were cultivating, each of them decided to offer a precious `Mani' pearl. They left the pearls with the Abbot. Unfortunately, the abbot became greedy and decided to keep the pearls to himself. The Bhiksus knew about the incident and told the abbot that the pearls belong to the merchants. The pearls were intended as an offering. The Abbot replied: “The pearls were given to me. If you insist, I would give you some waste. If you don't leave right away, I will have your limbs amputated and throw them into a commode. Saddened by his stupidity, the Bhiksus quietly left. Because of this offense, he was born as this worm. After that, he will fall into the hell and receive more sufferings.”
246-4
When the Buddha was still in Rajagrha, he saw a sentient being with a long and huge tongue that was full of nails and flames. Day and night, he endured immense sufferings. Maudgalaputra asked the Buddha: “What causes such retribution?” The Buddha replied: “In the past he was an abbot of a temple. He was very arrogant and frequently reprimanded other Bhiksus. He never offered food and drinks to others. Because of this karmic offense, he received such retribution.”
The Buddha and his disciples saw a huge sentient being with a boiling wok full of molten copper. The molten copper overflows and burns his body incessantly. Maudgalaputra asked the Buddha, “What offenses cause such retribution?” The Buddha replied: “In the past, he was a director of affairs in a temple (karmadana). He refused to share oil donated by patrons of the temple with other guest monks. After the guests left, he shared the oil only with the monks in the temple. Because of this karmic offense, he received such retribution.”
248+1
There was a sentient being with burning iron ball that entered through his head and exited through his lower body. The suffering is unbearable. Maudgalaputra asked the Buddha, “What offenses cause such retribution?” The Buddha replied: “In the past, he was a young Sramanera in a temple. Once, he stole seven fruits from the temple's garden. After his death, he fell into the hell and suffered immeasurable sufferings. Since his karmic retribution still hasn't ended, he is still suffering from this present retribution.”
There was a hundred-headed fish caught in a net. All the heads are different. When the Buddha saw it, he immediately entered in the samadhi of compassion. Bestowed with the power of samadhi, the fish was able to communicate in human language. The Buddha asked, “Where is your mother? “ The fish replied, “ My mother is a worm in a toilet.” Buddha explained to all his disciples, “ During the era of Gayakasyapa Buddha, the fish was a Tripitaka Bhiksu (a Bhiksu who has mastered all three divisions of the Buddhist Canon.). Unfortunately, the Tripitaka Bhiksu frequently used offensive language. Because of this offense, he was born with multiple heads in this life. Since his mother enjoyed the offerings intended for him, she was born as the worm in the toilet.” The Buddha also said: “Those who suffer this retribution have committed the offenses of speaking offensive language and backbiting in the past, which destroyed the harmony of others and thereby sowing discord and dissension. After their death, they fall into the hell. The warden uses hot iron rod to burn their tongues. In addition, he uses an iron hook with three sharp blades to cut their tongues. After that, he uses a plow to rupture their tongues. Then he uses a pestle to stab their throats. This punishment continues for thousands of kalpas. After the end of suffering in the hell, they are born as birds in the animal realm. The Buddha said, “The offences of those who slander the kings, parents, teachers and elders would be even more severe.”
250+3
In today's Dharma assembly, we, who have common karma, should feel great fear after listening to what Buddha described. The difference between the good and evil paths is conspicuous. There is no doubt about the law of cause and effect. So we should repent our offenses vigorously and constantly. Now we have read the sutras and comprehended the law of cause and effect, we should not be lazy. Otherwise, we would not be successful in repenting our offenses and attaining the Buddhahood. This is like a poor person who dreams about delicious food but does not do anything to improve his conditions. It is not enough just to have the intention if we want to cultivate the supreme and wonderful Dharma and guide the sentient beings. After having the intention, we should cultivate diligently. Today, we, with utmost sincerity and sense of urgency, prostrate and take refuge in the world's kindest and most compassionate ones. We repent on behalf of all the sentient beings in the realms of hell, hungry ghost, animal, and human, our parents, teachers, elders, knowledgeable and misguided people, and all relatives. We pray that all our past offenses are eradicated and resolve never to repeat them. We respectfully take refuge in the worldly great compassionate father.
{Buddha names}
Again, we take refuge in all the triple gems in all realms in the ten directions. We rely on the power of compassion, great wisdom, inconceivable and unlimited at-will freedom guide to liberate all the sentient beings in the six realms. We pray that all our sufferings and offenses of the three evils realms are eradicated. We resolve never again to commit the five rebellious acts of deadly sins (Pancanantarya), the ten evil deeds (Dasakusala) and consequently, fall into the three evil destinies. Starting from today, we resolve to abandon rebirth and attain the life of Pure Land. We resolve to abandon the impermanent life and attain the wisdom life. We resolve to abandon the retribution body and attain the Vajra body. We resolve to abandon the sufferings of the evil destinies and attain the bliss of Nirvana. We resolve to be mindful of the sufferings in the evil destinies and bring forth our Bodhi mind. We resolve to attain the four immeasurable minds, six paramitas, the four unlimited bodhisattva powers of reasoning, six transcendental powers, and at-will freedoms. We resolve to cultivate diligently and incessantly until we reach the ten stages a Bodhisattva path (Dasabhuni, the Ten Grounds). Then we resolve to return to guide and liberate all the sentient beings.
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Chapter 8: Liberation From the Hell
In today's Dharma assembly, we, who have common karma, shall be aware that although there are different Dharma paths, the underlying goal is the same. Good and evil are like brightness and darkness. Good deeds result in the retribution of human and heaven while bad deeds result in the retribution of the three evil realms. Even though the contrast between good and evil is very clear and real, people with ignorance are still doubtful. The ignorant says the realms of human and heaven are fictional and the realm of hell is not real. He/She does not know whether to investigate the cause first and examine the effect later or examine the effect first and investigate the cause later. He/She can not differentiate between cause and effect. Not only he/she insists on our own worldly views but publishes articles about these misguiding concepts. He/She regards himself/herself as knowledgeable and thinks what he/she says is real. Even when he/she is informed with the right views, he/she steadfastly rejected those views. Like an arrow that eventually drops to the ground, ignorant people will fall into the evil realms. Not even their parents or children could save them. Without a choice, the ignorant proceeds into a burning wok. His/Her body and mind are crushed and the suffering is immense. At that moment it is too late to regret for what has been done.
In today's Dharma assembly, we, who have common karma, shall be aware that good and evil deeds assist and accompany each other like a shadow to an object or like a sound to an instrument. The retributions of good and evil deeds are sharply different. Good deeds result in blessings and evil deeds result in sufferings. We should be always mindful of our thoughts. Now that everyone believes in the cause and effect without doubt. Let's try to understand what is hell. The sutra says: “In the one billion small worlds (Tri-sahasra-maha-sahasra-loka-dhatu), between the two rings of iron mountains, and among darkness, there is a place called Hell. The iron wall extends for sixteen million miles. Inside the hell, the ground is covered with iron floor and the above is covered with iron fences. The fire burns brightly in the city.
There are many hells, such as Hell of Failing Mountain (Samghata), Hell of Darkness, Hell with Wheels of Knives, Hell with Jungle of Swords, Hell with Iron Machinery, Hell with Jungle of Iron Spikes, Hell of Iron Fences, Hell of Caverns, Hell of Iron Balls, Hell of Sharp Rocks, Hell with Charcoal Pits, Hell with Burning Jungles, Hell of Tigers and Wolves, Hell of Wailing (Raurava), Hell of Boiling Water, Hell of Stove with Burning Charcoal, Hell with Mountains of Knives, Hell with Trees of Swords, Hell of Fire Grinder, Hell of Fire City, Hell of Copper Pillar, Hell of Iron Bed, Hell of Fire Carriage, Hell of Fire Wheel, Hell of Copper Drinking, Hell of Spitting Flames, Hell of Extremely Fierce Heat, Hell of Extremely Bitter Cold, Hell of Tongue Pulling, Hell of Body Nailing, Hell of Plowing, Hell of Chopping, Hell of Knives and Soldiers, Hell of Massacre, Hell with River of Ash, Hell of Boiling Feces, Hell of Freezing Ice, Hell of Filthy Mud, Hell of Ignorance, Hell of Crying, Hell of Deaf and Blind, Hell of Dumb, Hell of Iron Hook, and Hell of Iron Beak, Hell of Muddy Plow, and the Avici Hell.
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The Buddha explained to Ananda the reasons why the Avici Hell is named as such. Avici has many meanings. The meanings include unlimited and cannot be rescued, un-intermitted and unmovable, extreme heat and extreme irritation, ceaseless, and flame and scorching heat. The Buddha told Ananda. The length of the Avici Hell extends for three hundred and two thousand miles. In the Avici Hell, there are seven layers of city wall made of iron and seven layers of iron fences. There are eighteen different sites which are surrounded by seven layers of jungle with knives. Inside the cities, there are jungle of swords. Each of the eighteen different sites has eighty four thousand layers. The four corners are guarded by four huge copper dogs. These dogs' eyes are like lightning, their teeth are like jungle of knives and mountain of knives and their tongues are like iron spikes. Their bodies are full of flames and the stench is unbearable.
There are also eighteen wardens with heads like raksasas' and mouths like yaksas'. Their sixty-four bulging eyes look like iron balls. Their teeth extend upwards for one hundred and sixty miles. Their teeth emit flames that burn the Avici City, turning the city into molten copper color. On each of the warden's head, there are eight bull heads. Each bull head has eighteen horns. Each horn emits fire that turns into eighteen fire-webs. The fire-webs then turn into large wheel of knives. Positioned closed to each other, the wheels filled up the entire Avici Hell.
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The tongues of the copper dogs look like iron thorns and extend to the ground. The tongues transform into immeasurable tongues and fill up the entire Avici City. Inside the seven-layers city, there are seven iron pennants. Fire burst out from the top of the pennants like boiling geysers, and fill up the entire Avici City. On the door steps of the four city doors, there are eighteen pots. Boiling molten copper gushes out from the container and fills up the entire Avici City. Inside the city there are eighteen four thousand huge pythons that emit toxic gas and fire. The pythons howl like a thunder and falling iron balls. The sufferings in the city are innumerable. The extreme sufferings are in this city. There are also 5 billion worms, each has eighty four thousand mouths. Fire pours out like rain from their mouths and fill up the entire Avici City. The flames illuminate three million three hundred and sixty thousand miles.
The Buddha told Ananda that sentient beings, who killed their parents and insulted their family and relatives to death, will see eighteen golden carriages with precious canopies. These carriages are the transformation of the copper dogs. Additionally, all the fire transforms into beautiful ladies. The offenders become very happy when they see these images. They long to join them. At the dying moments, they feel very cold and seek warmth. The carriages that they are riding burst into flames. At this instant, they die. The beautiful ladies turned into iron axes and chop their bodies. Fire forms on their lower bodies burns like a turning wheel. Instantly, they fall into the Big Avici Hell. Their sufferings begin from the top layer to the bottom layer. The copper dogs bark loudly and maw their bones and marrow. The warden and raksasas poke them with large iron forks. Their whole bodies are on fire. Iron nets and many knives penetrate their pores. The Yama King scolds them loudly, “You ignorant and guilty people, when you were alive you were not filial and respectful to your parents. You were deviant, arrogant, and immoral. Now you are born in the Avici Hell. You were ungrateful and without remorse. Therefore, you deserve these sufferings.” He will then disappear after saying those remarks.
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Immediately the wardens steer the offenders from the bottom layer to the top layer. They pass through eighty four thousand layers. It took one day and one night to travel through the entire Avici Hell. One day and one night in Avici Hell is equivalent to sixty small kalpas in Jambudvipa (our world). The offenders have a life span of one great kalpa in the Avice Hell. The offenders of the five rebellious acts (patricide, matricide, killing an arhat, shedding the blood of a Buddha, and destroying the harmony of the sangha) have no remorse in carrying out those five rebellious acts. Because of these offenses, when they die there are eighteen types of hot wind that slice their bodies like sharp knives. Since they feel very hot, they long for shelter under the shade of a big tree. At the moment of this thought, the eighty four thousand evil jungles of swords in the Avici Hell transform into precious trees full of fruits. The fire transforms into lotus flowers. When the offenders see this, they say their wishes have come true. They quickly sit on top of the lotus flowers. Soon after that, worms with iron beaks appear from the flowers and penetrate their bones, marrow, hearts, and brains. Countless swords and knives slice their flesh and bones from the top. They also encounter eighteen sufferings such as fiery carriage and burning stoves. They suffer repeatedly in the fire, molten copper, and swords. The offenders of the five rebellious acts suffer these offenses for five entire kalpas.
There are sentient beings who cause others to break or not uphold the precepts. They slander others and they have deviant views. They do not recognize the law of cause and effect. They influence others to stop their cultivation. They damaged the Buddhas of the ten directions. They steal from the temples. They do feel remorseful of their evil deeds. When they are about to die, the winds of knives slice their bodies. They are agitated because they feel like they are being beaten harshly. Their minds are out of control and filled with wild imagination. They view all the family members in the household as filthy. They see feces and urine with unbearable stench overflowing the house. At this instant, the offenders wonder why there is no pleasant city or woods for my sanctuary.
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Immediately afterwards, the wardens and raksasas raise the Avici Hell with their iron forks. Jungles of knives transform into precious trees and cooling ponds. Fire transforms into golden-leave lotus flowers. Worms with iron beaks transform into swans. The wailing of the hell sounds like beautiful melodies. When the offenders hear this, they long to travel there. With this thought, they sit on top of the fiery lotus flowers. Worms with iron beaks peck their bodies. Hundreds and thousands of iron wheels enter through their heads. Countless iron forks pierce their eyes. Copper dogs that transform into countless iron dogs vie for their bodies and hearts. [270+1] Their bodies are like iron flowers. Each of the flowers has eighty four thousand leaves. Their limbs are on the tip of each leaf. Their bodies fit snugly into such big hell. The offenders fall into such hell and endure the sufferings for eighty four thousand big kalpas. After this Niraya (joyless) hell ends, they enter the eighteen hells in the east and endure the same sufferings. There are also eighteen hells each in the south, west, and north. By slandering the Vaipulya sutras, they committed the five rebellious acts. They also committed other offenses by harming the virtue ones and sages and ending the good roots of others. Their bodies filled up the entire Avici Hell and their limbs filled up the eighteen layers. The Avici Hell burns all these guilty sentient beings. Towards the end of the kalpa, the eastern city gate opens. The offenders see streams with crystal clear water and trees full of fruits outside the eastern city gate. When they reach the doorstep, the wardens and raksasas pierce their eyes with iron forks and the copper dogs maw their hearts. After dying from suffocation, they regain life. Then they see the southern city gate opens and endure the similar sufferings. The same sufferings repeat at the western and northern city gates.
The offenders endure the sufferings for half kalpa until the end of the Avici Hell. After that, they are reborn in the Freezing Hell. When the Freezing Hell ends, they are reborn as big worms in dark places. For eighty million years, they cannot see in the dark and can only move by crawling. They have very dull faculties and little knowledge. They are eaten by foxes and wolves. After that, they are reborn in the realm of animal. For fifty million years, they are born as birds and animals. After that, they are reborn in the realm of human. They suffer from deafness, blindness, dumbness, skin disease, ulcer, poverty, and unprivileged origin. After five hundred lives, they are reborn in the realm of hungry ghost. In there, they meet benevolent and knowledgeable people. The Bodhisattvas will scold them, “In your countless previous live, you committed limitless offenses. You slander and do not believe the Triple Gems. You fell into the Avici Hell and endure many unspeakable sufferings. Now you should bring forth the compassionate mind!” Hearing that, the hungry ghosts recite, “Namo Buddha (I take refuge in the Buddha).” Upon Buddha's blessing, they die and immediately reborn in the Heaven of Four Kings. At the heaven, they repent and bring forth the bodhi mind. The Buddhas do not desert these offenders. Instead the Buddhas compassionately embrace and guide them. Rahula (one of Sakyamuni's ten chief disciples) asked the sentient beings to avoid the hell.” The Buddha told the great king, “You should know that the Buddha mind always illuminates the sentient beings who are suffering in the Avici Hell. The Buddha mind constantly forms affinity with these utmost evil sentient beings. With the power of the Buddha mind, these evil people bring forth the bodhi mind after many kalpas.”
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In today's Dharma assembly, we, who have common karma, should collect our minds and prevent them from going unrestrained after hearing what the Buddha, the World Honored One, described about the above sufferings. If we don't diligently cultivate the Bodhisattva path, we could suffer in each of these hells. Today, we sincerely take refuge in the world most compassionate ones. We do so on the behalf of all the sentient beings who are suffering in the Avici Hell, all the sentient beings who will be suffering in the Avici Hell and all the sentient beings who are suffering and who will be suffering in all the hells of the ten directions.
Again, we take refuge in all the triple gems in all realms in the ten directions. We prostrate to the immeasurable Buddha images and statues in the ten directions and end of emptiness such as the gold Buddha statue and Candana wood (sandal wood) Buddha statue built by King Udayana, the bronze Buddha statue build by King Asoka, the stone Buddha statues in central Wu (Soochow province), jade Buddha statue in Simhala (Sri Lanka), and Buddha statues made from gold, silver, lapis lazuli, coral, amber, agate, cornelian, pearl, Mani gem, and Jambu-river gold from many countries. We also prostrate to the relics of Thus Come Ones (Buddhas) in the ten directions: all the hair stupas, all the teeth stupas, all the nail stupas, head bone stupas, all the Sarira stupas, robe stupas, spoon and alms-bowl stupas, bathing accessories stupas, tin staff stupas, and others.
Again, we take refuge in all the triple gems in all realms in the ten directions. We prostrate to the stupas where the Buddhas were born, attained enlightenment, turned the Dharma Wheel, Nirvana stupas, Prabhutaratna (abundant treasures) Buddha stupas, the eighty four thousand stupas built by King Asoka, heaven stupas, stupas of the human realm, dragon king stupas, and other precious stupas.
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Again we take refuge in the all the Buddhas, Dharma, virtues ones, and sages in the ten directions and end of emptiness. We pray that their power of compassion, power of consoling the sentient beings, immeasurable power of at-will freedom, and immeasurable supernatural power will embrace and guide today's Dharma assembly. We repent on behalf of all the sentient beings in the Avici hell. We repent on behalf of all the sentient beings in the hells of ten directions. We repent on behalf of our parents, teachers, elders, their families, and relatives. We wish to use the water of compassion to cleanse the offenses of all the sentient beings suffering in the Avici Hell and other hells. We wish to cleanse the offenses of our parents, teachers, elders, their families, and relatives of the people who repent in today's Dharma assembly. We wish to cleanse the offenses of all the sentient beings in the six realms until they attain the Buddhahood.
Starting from today until attaining the Buddhahood, we pray that all the sentient beings can eradicate all sufferings in the Avici Hell and all unspeakable sufferings in other hells of the ten directions and end of emptiness. We wish to no longer fall into the hell, commit the ten evil deeds, commit the five rebellious acts, and endure all sufferings and afflictions. We pray to eradicate all the offenses. We resolve to abandon birth in the hell and attain birth in the Pure Land. We resolve to abandon life in the hell and attain wisdom life. We resolve to abandon body in the hell and attain the Vajra body. We resolve to abandon the sufferings of the hell and attain the bliss of Nirvana. We resolve to be mindful of the sufferings in the hell and bring forth our Bodhi mind. We resolve to attain the four immeasurable mind, six perfections, the four unlimited bodhisattva powers of reasoning, six transcendental powers, and at-will freedoms. We resolve to possess complete wisdom and cultivate the bodhi path diligently and incessantly until we reach the ten stages of a Bodhisattva path (Dasabhuni, the Ten Grounds). We resolve to attain the Vajra mind and perfect Enlightenment. Then we resolve to return to guide and liberate all the sentient beings in the ten directions.
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In today's Dharma assembly, we, who have common karma, should realize that there are many sufferings in the various hells. We are unable to describe all these sufferings. We can refer to the sutras for more detail descriptions. The sutra stated that because of an evil thought, King Yama became in charge of the hell. King Yama has to endure many sufferings himself in the hell. In his previous life, King Yama was the king of Vaisali. After he lost a war to King Vetosi, he vowed that in his next life he will be the master of the hell so he could punish his enemy. His eighteen chief officials and millions of soldiers vowed to follow him to the hell. King Vaisali is the present King Yama. His eighteen chief officials are the present masters of the eighteen hells. His millions of soldiers are the present ox-head wardens. King Yama is under the jurisdiction of the Northern Heavenly King Vaisravana. The Great Agama Sutra stated that King Yama resides at the south of Jambudvipa, inside the Vajra mountain. His palace extends for six thousand Yojanas. The Hell Sutra stated that King Yama resides in a palace that extends for thirty thousand Li. The palace is made from copper and iron. Three times in a day, a pot filled with molten copper automatically appears in front of King Yama. Then a big warden orders him to recline on a hot iron bed. The warden then uses an iron hook to force open King Yama's mouth and pour molten copper into it. His entire body from throat down is badly burned. The same experience happens to his chief officials.
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The masters of the eighteen hells are: (1) Chia Yen in Niraya Hell (2) Chee Jun in Mountain of Knives Hell (3) Fei Soh in Burning Sand Hell (4) Fei Chee in Boiling Feces Hell (5) Chia Sih in Black Ear Hell (6) Kai Char in Burning Carriage Hell (7)Thang wei in Boiling Liquid Hell (8) Te Chia Ran in Iron Bed Hell (9) Er Shen in Crushing Mountain (10) Shen Ying in Freezing Hell (11) Pi Chia in Skinning Hell (12) Yau Tou in Animal Hell (13) Thi Poh in Soldier Hell (14) Ye Ta in Iron Grind Hell (15) Yue Tou in Ash River Hell (16) Chuan Ku in Iron Chain Hell (17) Ming Shen in Maggot Hell (18) Kuan Shen in Molten Copper Hell. Within each of the eighteen hells, there are countless other hells. Each hell has a master and wardens. The ox-head wardens are very cruel and wicked. When they see that the sentient beings are suffering from the evil retribution, they only worry that the punishments are not severe enough. When asked why they have no mercy for the sentient beings who are suffering, they say: "These sufferers committed the following offences: disrespect and unkind to their parents; slender the Buddha and Dharma; slender the virtue ones and sages; scold and insult their families and relatives; disrespect their teachers and elder, harm all others; use evil words and committed backbiting, engage in flattery and jealousy, forcibly separate loved ones, angrily kill others, greedily cheat others, engage in immoral livelihood and immoral request, and deviant views, exhibit indolent and unrestrained behavior, and create resentment. Upon their release, I repeatedly warn them about the unbearable sufferings. I advise them not to repeat their offenses. However these offenders are unrepentant and return almost immediately after their release. Oblivious to the pain and sufferings, they remain in the cycle of birth and death. Since I am tired of punishing these offenders for kalpas after kalpas, I no longer have any mercy for them. I inflict harsh punishment on them, hoping that they realize the sufferings, the remorse, and the shame. I wish that they do not return. Unfortunately, these sentient beings refused to cultivate good deeds. Being ignorant, they do not know how to avoid sufferings and seek blissfulness. Therefore, their sufferings are more than the ones in the human realm. There is no reason for me to have any mercy and tolerance on them.”
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In today's Dharma assembly, we, who have common karma, should believe the above account by comparing the hell with the human prison. For example there is always someone who gets in and out of the prison repeatedly. After the third time, even his own family and relatives no longer have pity and can help him. Similarly, the ox-head wardens witness those sentient beings who get in and out of the hell. Upon their release, they should realize the sufferings and thus change their behaviors. Otherwise, they will fall into evil destinies forever. The resentment in three periods of time follows the law of cause and effect. Good and evil are inter-chained and endless. The effect of retribution is evident. Those who had done evil deeds will endure immense sufferings in the hell. After the retribution in hell ends, they fall into the realm of animal and then the realm of hungry ghost. They experience countless rebirth and endure countless sufferings. How can we not cultivate the Bodhisattva path immediately? Today, with utmost sincerity, we repent on behalf of the hell of ten directions, King Yama and his officials, ox-head wardens and their families and relatives, the realm of hungry ghost, the spirit of hungry ghosts and their families and relatives, the realm of animal, spirit of animals and their families and relatives, and all countless sentient beings of the directions. We resolve to correct our past behavior and cultivate good deeds in the future. We resolve to never commit evil deeds. We pray that our past offenses can be eradicated. We resolve to never commit any new offenses. We pray that all the Buddhas in the ten directions will save, protect, and embrace all sentient beings with their inconceivable at-will spiritual power. We pray that all sentient beings are liberated. We take refuge in the world's most compassionate ones.
{Buddha names)
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Again, we take refuge in all the triple gems in all realms in the ten directions. We pray that the at-will and spiritual power of the Buddha saves and liberates the realm of hell, King Yama, his officials, and the family and relatives in all hells, ox-head warden, and all beings who are suffering. We pray that from today all these sentient beings are liberated and their offenses and retribution are eradicated. Starting from today, all these sentient beings will sever the karma of hell forever and will never fall into the three evil destinies. We resolve to abandon the birth in hell and attain the birth in the Pure Land. We resolve to abandon the life in hell and attain the life of wisdom. We resolve to abandon the body in hell and attain the Vajra body. We resolve to abandon the sufferings in hell and attain the bliss of Nirvana. We resolve to be mindful of the sufferings in hell and bring forth their Bodhi mind. We resolve to bring forth the Bodhi mind. We resolve to always cultivate the four immeasurable mind and six perfections. We resolve to attain the four unlimited bodhisattva powers of reasoning, six supernatural powers, and at-will freedoms. We resolve to cultivate the bodhi path diligently and incessantly until we reach the ten stages of a Bodhisattva path (Dasabhuni, the Ten Grounds). Then we resolve to return to guide and liberate all the sentient beings in attaining the Vajra mind and perfect enlightenment.
The Repentance of Compassion and Enlightenment Path
Scroll Five
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Chapter Nine: Resolving Resentments and Hatred
In today's Dharma assembly, we, who have common karma, all have resentments and rivals. How do we know? If there are no resentments and rivals there will be no evil destinies. Today, the evil paths not only exist but are crowded. Therefore, we know that there are endless resentments and rivals. The sutras say that all sentient beings have minds and anyone with mind can become a Buddha. However, the sentient beings' mind is delusive. We are attached to the mundane world and do not seek the way out of it. We create the causes of suffering and hatred and let them grow. That is why we transmigrate within the three realms and travel through the six destinies. We die and are reborn in another life. We never get a rest. Why? Since the beginningless time, all sentient beings inherited perverse knowledge and were cloaked with ignorance. We were immersed in lust, grew three poisonous roots (of lust, hatred, and ignorance), and raised four perversions. The three poisonous roots give rise to the ten afflictions. The view of attachment to self, gives rise to the five views. The five views grows into the sixty-two views. Through the actions, speeches, and thoughts, sentient beings committed ten evil deeds. These actions include killing, stealing, and sexual misconduct. The speeches include telling lies, flattering and nonsense talks, estranging, and slandering. The thoughts include craving, hatred and ignorance. Not only did sentient beings do these ten evil deeds but we also ask others to do the same. We praise the ten evil deeds and the persons who do the ten evil deeds. Thus the forty evils grow from the actions, speeches, and thoughts. In addition, our six sense organs crave for the six defilements. Thus, we open the door to eighty-four thousand defilements. One flash of thought can give rise to sixty-two views. One flash of thought can cause forty evils. One flash of thought can open the door to eighty-four thousand defilements. How about the number of offenses one can accumulate in one day, in one month, in one year, in one's lifetime, and in all the life times through countless kalpas? Thus, because such offenses are countless and boundless, the resentments and hatred from each other seeking revenge are endless.
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Sentient beings are ignorant. Our wisdom is cloaked by ignorance. Our minds are filled with defilement. We do not realize the problems. We think inversely and do not believe the teachings in the sutras. We do not following the Buddha's words. We do not seek to resolve resentments and we do not hope to be liberated. We fall into the evil paths as a moth flies into a flame. We suffer endlessly through the kalpas. When the retribution for bad karma is ended and we are reborn as human beings, we still do evil deeds and do not correct our actions. Therefore, many sages give rise to great compassionate minds for those sentient beings with resentments and hatred. Today, we also resolve to attain bodhi and to take the path to Bodhisattvahood. The Bodhisattvas and Mahasattvas accumulate merits and virtues from helping the suffering ones, resolving resentments and hatred, and bearing suffering for the sake of sentient beings. Today we also want to do the same. We want to bring forth our diligent and compassionate minds. We resolve to attain the mind of Tathagata. Relying on the Buddhas' power, we raise the Dharma assembly banners, and we beat the honeydew drums. We pull the wisdom bows and hold the arrows of determination. We want to dissolve the resentments and hatred among the sentient beings of the four forms of existence in the six destinies through the three periods, which include our parents, our teachers, our families and relatives. Let the past resentments go. Let the to-be resentments never be. We pray to all Buddhas and great Bodhisattvas to embrace and protect all through their great compassion, resolve, and super-natural power. Starting today until bodhi attained, we wish that the countless sentient beings of the three periods will dissolve their resentments and hatred, and finally end all suffering. Together, on behalf of the sentient beings from four births, six destinies, three periods, our parents, our teachers, our families and relatives, we, with utmost sincerity and urgency, prostrate and take refuge in the world's most compassionate ones.
{Buddha names}
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Again, we take refuge in the Triple Gems of all realms in the ten directions. Through the power of the Buddhas, the Dharma, and the sages, we pray that all resentments and hatred among those who are and will be receiving their retribution in the six destinies will be resolved and they will no longer fall into the evil realms for these resentments and hatred. They will never have evil minds against each other and they will never try to harm each other. They will not differentiate between the rivals and friends with their generosity and they will no longer commit any offenses. We pray that all resentments against each other will be dissolved. With one mind, all can live in harmony like water and milk. All will enjoy the sensation of bliss as the Bodhisattvas at the first stage. Everyone has an infinite and happy life. Everyone can be reborn in any heaven or Pureland at one's will. Clothing or food will appear as one desires. No sound of fighting among rivals can be heard. The four limbs will not be hurt by constant changes. The five sense organs will not be influenced by delusions. All will diligently cultivate virtuous conducts and eliminate all evil deeds, resolve to attain Mahayanist mind and practice the Bodhisattva's way, to accomplish the four immeasurable minds and the six paramitas, transcend the cycle of birth and death, and attain enlightenment.
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In today's Dharma assembly, we, who have common karma, ask ourselves: what are the root causes of resentment and suffering? The eyes crave the forms. The ears crave the sound. The nose craves the smells. The tongue craves the tastes. The body craves the soft and smooth touches. We are constantly attached to the objects perceived by the five sense organs. This is why we cannot liberate ourselves through the kalpas. Next, our families and friends are whom we have resentments with in the three periods. All resentments arise from intimate relationship. If there is no intimacy, there is no resentment. Leaving intimacy means leaving resentment. Why? If people live in different places far away, they never have to resent each other. All resentments are due to intimacy. Due to the three poisonous roots, we create afflictions when we interact with each other. The afflictions then cause the hatred between each other. That is why there are always complaints about one another among family members and relatives. Parents complain about their children. Children complain about their parents. Brothers and sisters complain about each other. The more complaints we have, the more resentful we become. Due to the resentments, when there is minor disagreement, we become furious and hateful. If one has fortune, one's relatives will compete to get it. If one is poor, one does not have to worry about people trying to take the fortune away. When one starts to get something, one thinks it is too little. The more one gets, the greedier one becomes. When one gets whatever one asks for, one never thinks about the kindness of the one that gives it. For once that one does not get what one wants, one immediately becomes resentful. Then, one starts to have evil thoughts and a calculating mind. It is through such behavior, one makes countless rivals and creates troubles for oneself life after life. Based on this, our rivals in the past, present, and future lives are not some strangers but our families and friends. Therefore, we should know by now that the families and friends are just manifestation of our resentful affinity. Consequently, we should repent our faults affably and prostrate faithfully. Today, on behalf of all who we had resentment with since we had consciousness through countless kalpas until today, including those who were our parents and are presently in realms of hells, animals, starving ghosts, asuras, human beings, divine beings, and immortals, no matter who was right or wrong or the severity of the resentment and hatred, with compassionate mind and no differentiating thoughts of rivals or friends, we resolve to attain the same mind as the Buddha's make the same vow as the Buddha's, and take the refuge in the world's most compassionate ones.
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Again, we take refuge in the Triple Gems of all realms in ten directions. We pray that, through the power of the Buddhas, the Dharma, and the Bodhisattvas, all our past parents, families, and relatives in six realms, come to this Dharma assembly. Together, we repent our past offenses and hope to dissolve all resentments and hatred. If there is anyone who cannot come due to the limitation of their present form, we pray that the power of the Triple Gems can bring their spirits here. We pray that all will accept the repentance from each other with compassion and dissolve all resentments between each other. Each one in the Dharma assembly should recite loudly and in their mind that, since the beginningless time we had consciousness, we have had close affinity with our parents, aunts, uncles, families and relatives through many kalpas. We have committed ten evil deeds due to the three poisonous roots. We neither remember, believed, nor try to correct our behaviors. We caused the resentments and hatred among parents and relatives and rivals in six realms due to our ignorance. Such karmic offenses we have committed are countless and boundless. Today we repent and hope to eradicate such offenses. We have also committed various karmic offenses due to the three poisonous roots of hatred, craving, and ignorance since the beginningless time. These offenses are also countless and boundless. We feel ashamed and repent and we beg for forgiveness.
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Next, since the beginningless time, we created resentment and hatred for the sake of lands, houses, and money. We harmed and murdered members of our families and relatives. Such crimes of killing are too many to describe. The resentments caused by such crimes will never end. Today we feel deeply ashamed and we want to confess and repent our crimes. We pray that our parents, families and relatives accept our repentance with compassion, forgive us and will no longer have hatred toward us. Our other karmic offenses include stealing, sexual misconduct, lying, five heinous crimes and all ten evil deeds. We have been full of delusive thinking, deeply attached to sense objects, and making all kinds of offenses. These crimes and offenses are countless and boundless.
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The causes of our offenses, which resulted in our suffering, are due to the conflicts and resentments with either parents, siblings, or aunts and uncles in our past lives. Only the Buddhas and Bodhisattvas in the ten directions have seen and know how much these resentments and hatred we have accumulated with our families and relatives and how much offenses and rivals we have created through the kalpas, and how much resentments we will receive in the future. Today we are deeply ashamed and remorse sadly in tears. We resolve to correct the past wrongs, do the good deeds in the future, and never make the same mistakes. We resolve to treat our parents, families and relatives with the tender mind, the reconciliatory mind, the sympathetic mind, the joyful mind, the protective mind, and the mind as the Buddhas'. Today, we repent and make offering with no differentiation between the rivals and friends. We also hope that the rivals of our parents, families and relatives, currently in the six destinies, will generously forgive them all and all the resentments and hatred will end at this moment. Starting now until we attain bodhi, we hope to never be born in the three realms again or suffer in the four evil destinies. We hope all relationships will be in harmony as water and milk, there will not be any hindrance as the vast empty space, and we will always be part of a compassionate Dharma family. We hope that each of us will study and practice the immeasurable wisdom and accomplish all merits and virtues. We will practice the Bodhisattvas' way vigorously and diligently without taking any breaks or stop because of exhaustion. We resolve to attain the same mind as Buddhas' and make the same vows as that of the Buddhas. We hope to attain the three deeds, the five-part Dharma body as the Buddha, and finally achieve the ultimate supreme enlightenment.
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In today's Dharma assembly, we, who have common karma, after having dissolved the resentments for our parents, we should resolve the resentments for our teachers and elders. After the Buddha entered nirvana, we are still going through the changes and passing of the three forms and have not yet be able to achieve the ultimate state of non-arising. The Tathagata taught the truth of suffering so all sentient beings can obtain realization through it. If the meritorious beings are still reluctant, then think how the common and ignorant ones are. When we are still mixing good and evil deeds and cannot understand the difference, how can we immediately prevent ourselves from creating the three types of karmic offenses? Upon hearing this, we should be grateful to our teachers and elders and feel remorse. We should not be suspicious and have devious thoughts. The sutras say that a person who left home for monastic life is not yet liberated. One should not say that one has no evil offenses because one has joined the monastery and one should not say that lay people do no good deeds. As mentioned in the sutras, the Buddha told the assembly that they should think about the benefactions of our teachers and elders. Although our parents provided us with upbringing and guidance, they cannot help their children to leave three evil destinies. It was through the compassion of the teachers and the elders teaching and guiding us since we were young and innocent that we later left home to join the monastery and took the monastic precepts. They planted the seeds of arhat that will bear the fruit of becoming an arhat, who can transcend the suffering of deaths and rebirths and enjoy the bliss of Nirvana. Thus we owe to our teachers and the elders for leaving the home life that we can never repay enough. If we can follow the bodhi path throughout our life, we benefit ourselves and we are returning the favor of our teachers. The Buddha said that no best friends can benefit us more than our teachers.
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In today's Dharma assembly, we, who have common karma, were told that as said by Buddha, our masters and elders had such beneficial virtues but we do not appreciate them. Although our masters and elders frequently taught us, we did not listen and follow. We even scolded and slandered. We stirred up turbulence to make the Dharma decline. With such criminal offenses how could we escape three evil destinies? None can be substituted for the miserable retribution. When the life ends and the enjoyment is gone, then comes the suffering. Our feelings are miserable and minds are dull. Our six consciousnesses are not wise and the five sense organs deteriorate. When we want to walk, we cannot move our feet. When we want to sit, we cannot sit up straight. When we want to listen to the Dharma words, our ears cannot hear. When we want to see the wonderful scene, our eyes cannot see. Now we think and repent today. The opportunity is hard to repeat. There are hells with many suffering. If there is miserable retribution, it is the punishment of one's own actions. So the sutra said, ignorant and arrogant people do not believe in disaster. They defame, attack, hate, and envy the masters and elders. Those people are great evil and the seeds of the hell. They tangle the knots of resentment and have the endless retributions. There was Hua Guang Bhiksu who preached the Dharma well. He had a disciple who was arrogant. “My master is empty of wisdom,” said the disciple, “but he can praise the things about the emptiness. I wish I never see him again in my future lives.” Then the disciple talked about the Dharma as non-Dharma, while non-Dharma as the Dharma. Although he kept the precepts and did not break, he distorted the truth. After he died, he fell to the uninterrupted hell like a flying arrow. He suffered greatly in the hell for trillion kalpas.
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In today's Dharma assembly, we, who have common karma, were told from the sutras how people can not be terrified that after slandering of the monk, he fell to the uninterrupted hell and suffered for trillion kalpas. What about a monk who made the evil deeds after he was admitted in a monastery? His karmic offenses are countless. He is no different from the previous disciple. Why? The monastic masters often taught him but he did not follow the instruction to practice. He frequently did things against the masters' wills. Thus, the masters were angry at the disciple while the disciple hated the masters. There were immeasurable happiness and angers from three lives. Those karmic offenses are countless. The sutras said, when a mind of anger arises, it causes countless resentment and rivals. This animosity is not only in our families and friends but the hatred between the masters and the disciples are much more.
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Again, we live in the same dwelling and sit next to each other. We do not believe that leaving home for the monastery is a way to avoid close affinity. We do not know that the forbearance is a peaceful and pleasant action. We do not know that equality is a bodhi way. We do not know that leaving delusions is a transcending world mind. The masters and disciples live under the same roof. They have resentment before finishing teaching. Their conflict frequently arises. That is the reason why we could not get along with each other for generations. In addition, some monks in the same monastery or under the same master, after seeing that one has progressed, have grudge and hatred towards the person who advanced. They do not think that one studied the wisdom day and night; one has the meritorious virtues while we do not have the good roots. The faulted mind stirs up discrimination of high and low. Thus, there are more quarrels and less peace. They do not recommend the good and they do not to be in the rest. They hate each other and do not take their own faults. They talk only about the other's faults. They slander each other with three poisons. They do not have loyalty and respect. They do not recite "I have broken the Buddha's precepts." They even scold aloud with dirty words. They do not accept the masters' and elders' teachings. People sitting in the same room grudge at each other. The grudge again stirs up more troubles. There are many resentment and rivals in the evil paths. Those rivals are all of our masters and disciples. People who sit in the same room rising a mind of hatred cause many resentment and rivals. Thus, the sutras said, a little grudge and envy in this life becomes a great resentment in next life. Nothing can compare to the evil deeds created by one for one's lifetime.
333+1
In today's Dharma assembly, we, who have common karma, do not know where did we tangle the resentment knots with our masters and colleague in the past. Thus, the resentment rivals are countless and formless. They do not have numbers of years and kalpas but when we suffer, the pain is unbearable. Therefore, the great Bodhisattvas forsake the mind and thought of resentment and affection. They protect and accept everyone equally with benevolent compassion. Today together, we already resolved to attain bodhi mind and vow. We should learn the bodhisattvas' way which is four immeasurable minds, six prajna paramitas, four great vows, and four methods. As the actions by Buddhas and Bodhisattvas, today we also should do the same. We should treat the loved and hated ones equally. We should be tolerant. From today until we attain bodhi, we resolve to save and protect all sentient beings. We resolve to transform sentient beings to supreme One Vehicle. Together, we prostrate with utmost sincerity. We know that since we had consciousness, we have made resentful rivals with the masters and colleagues. They are everywhere in ten directions, including sentient beings of four births and six destinies, either rivals or not, either minor or serious, and our families and friends. We, along with the sentient beings in six destinies who have resentful rivals now and future, repent and beg today for eradication. For sentient beings in six destinies with resentful rivals, today we treat them with benevolent compassion and do not have thoughts of hatred and affection. We together repent and beg for sentient beings of three periods. We are willing to almsgiving. We do not have grudging and evil minds against each other. We pray that sentient beings in six destinies can give alms and be happy, can untangle the knots and forget the hatred. We are respectful and mindful of gratitude. We resolve to attain Buddhas' minds and vows. We, with the most sincerity, take refuge in the world's most compassionate ones.
{Buddha names}
338+2
Again, we take refuge in the Triple Gems of all realms in ten directions. We rely on the Buddha's, Dharma, Bodhisattvas and sages' power so countless resentful sentient beings in all Dharma realms can repent, resolve and untangle the knots of resentments. We hope that there is no almsgiving differentiation between rivals and friends. We hope all live together in perfect harmony like water mixed with milk. We resolve to make all relationships as joyful as the Bodhisattvas in the first stage. We resolve to treat everything without hindrance like a vast sky. From today until we attain bodhi, we resolve to be Dharma relatives forever and do not have a second thought. We resolve to be the Bodhisattvas' and compassionate ones' relatives. Today we sincerely prostrate, repent, resolve and untangle the knots of resentment to make meritorious virtues and affinity. We pray that all criminal hindrances from our masters and colleagues, families and friends with resentful rivals, sentient beings with resentments not dissolved in four births, six destinies, three periods, the sentient beings in heaven, sage, asura, hell, starving ghost, animal and human destiny, as well as our families and friends today, who are either rivals or not, from today until attaining bodhi, can be eradicated. We hope all resentful rivals are disengaged. The accumulated bad habits and afflictions are alleviated forever. We resolve to never fall in four bad destinies and always live comfortably. We resolve to have our thoughts filled with the Dharma and minds to be free. We resolve to fulfill the six paramitas with dignity. We resolve to practice the ten stages and vows completely. We resolve to attain Buddha's ten supernatural powers without hindrance and attain Annutara-samyak-sambodhi.
340-1
In today's Dharma assembly, we, who have common karma, know that all previously mentioned are just general descriptions. In order for sentient beings to resolve and untangle the knots of resentments in three periods, we must purify and oversee our own minds. We wonder why sentient beings are still not liberated today. This is because we have not been ordained by the Buddhas or heard the Buddha's preachings. This is a result of our deep karmic offenses and stubborn resentful knots. We were not able to see the Buddhas and Bodhisattvas in previous and current lives. We were afraid that Buddha's twelve divisions of canon would not touch our minds. It is difficult to avoid the resentful rivals on the evil paths. We have lost our forms and lives sinking in the sea of big waves. We have transmigrated in three evil destinies. We were uncertain when will we regain the human form. When we think about it, we feel deeply sad and painful. Altogether, after we already have lived a simple life, left families and friends, gave up the worldly-glory, do not have other relations and yet we have not found the peace racing against time? If we are not strong, forbearing, and tolerant, one day when we are suddenly very sick in bed, the shadows of the intermediate state will be shown. The prison guards from hells will come. Our bodies will feel as if they are being cut by wind knives and our minds will be terrified. Our families and friends will cry but we do not know why they are crying. At that time how could we get one moment of compassion in today's repentance? There are countless sentient beings in three evil paths. Today we are diligent and racing against time. If we act freely, we progress slowly. If we endure hardship, we can progress faster. Therefore, as said in the sutras, because compassion is a place to find Buddha, we shall endure the hardship. Because taking action is a place to find Buddha, we shall act. Thousands of compassionate dignity does not come out of laziness. To cross a great sea cannot be accomplished without a boat. We have minds that want to be happy but we do not take actions toward obtaining such happiness. If our minds and actions are not in harmony then we cannot see the results. It is like a starving person who has hundreds of tastes in mind but cannot satisfy his hunger. Therefore, if we seek the wonderful reward, minds and actions must work altogether. Today, we strengthen our progressive minds, feel ashamed, repent for our karmic offenses, and untangle the resentful knots. We resolve to break and leave the endless ignorant dark side. We hope everyone will be liberated and will have no regrets. Together, we, with utmost sincerity and urgency, prostrate to take refuge in the world's most compassionate ones.
{Buddha names}
346-4
Again, we take refuge in the Triple Gems of all realms in ten directions. Our accumulated karmic offenses are as deep as the ground. We are cloaked by ignorance and are not awakened for long nights. We made resentful rivals due to the three poisons, causing us to transmigrate in the three kinds of existence and never escape. Today, relying on the Buddhas' and Bodhisattvas' great kindness and compassionate power, we start to feel ashamed and sincerely repent. We pray to the Buddhas and Boddhisattvas' so they can embrace and protect all sentient beings. We ask all the resentful ones of four births and six destinies to come to this assembly and accept our repentance. We ask them to come through the Buddhas' and Boddhisattvas' power of great wisdom, inconceivability, immeasurable power of no afflictions, power to conquer four demons, power to eradicate various afflictions, power to untangle different resentful knots, power to liberate sentient beings, power to console sentient beings, power to save people in hells, power to help the starving ghosts, power to save animals, power to convert asuras, power to influence human beings, power to overcome the divine beings' imperfection, power of immeasurable meritorious virtue, power of immeasurable wisdom.We hope there is no almsgiving differentiation between the rivals and friends. We hope all resentments against each other are dissolved. We resolve to leave the eight difficulties and four evil destinies forever. We hope to see and hear the Buddhas and realize the supreme truth. We resolve to attain bodhi and do transcending-world deeds. We resolve to practice and study hard with four equal minds and six paramitas. We resolve that all our actions and vows are the same as those made by Bodhisattvas in tenth stage. We resolve to cultivate the bodhi mind and attain the supreme enlightenment.
348-2
In today's Dharma assembly, we, who have common karma, know that the resentments are caused by three karmic deeds and that offenders suffer the retributions. We all know by now that this is the root of our suffering. We should intrepidly eradicate it. The purport to eradicate the suffering is only through repentance. Therefore, the sutras praised that there are two types of strong people in our world. One who does not commit karmic offenses and the other who recognizes his mistakes and repent for them. Today, we repent and we hope to cleanse our minds and solemnize our appearance. We feel ashamed inside and sad outside. If we can keep the two kinds of mind then there is no crime that can- not be eliminated. What are these two kinds of mind? The first is the mind of shame. The second is the mind of regret. One who feels ashamed can offer repentance to heaven while one who is regretful can offer repentance to people. One who feels ashamed can repent to eradicate various resentments while one who is regretful can make others untangle the different knots. One who feels ashamed can do many good deeds while one who is regretful can help at one's will. One who feels ashamed is humble inside while one who is regretful is remorseful to public. Therefore, having these two minds help practitioners to be peaceful without afflictions. Today, altogether, we are mindful of our shames and regrets and we repent deeply. We sincerely beg the sentient beings in four births and six destinies for forgiveness. Why? As said in the sutras, all sentient beings are related. They can be our parents, masters or elders, brothers or sisters or others. Before, we fell into the net of ignorance and did not know about this. Therefore, we often had afflictions. Afflictions cause countless resentful rivals. We now understand and our minds are very sincere. Our one moment of thought can move the Buddhas in ten directions; our one sincere prostration can eradicate countless resentful rivals. Together, we, with utmost sincerity and urgency, prostrate to take refuge in the world's most compassionate ones.
{Buddha names}
353+4
Again, we take refuge in the Triple Gems of all realms in ten directions. We pray for the Triple Gems' embrace and protection. We pray so that what we repented can be eradicated and what we regretted can be purified. We pray for all people who repented today, from now until attaining bodhi, can have all resentful rivals liberated, can have all sufferings alleviated, and can cleanse all accumulated bad habits and afflictions. We resolve to stay away from four evil destinies and to have rebirths only at our will. We resolve to serve the Buddhas and hope to receive their endorsement. We resolve to practice the six paramitas and four equal minds. We hope to have the four abilities of unhindered understanding and expression. We hope to have the ten powers of Buddha. We hope to have the solemn and glorious body and supreme supernatural powers without afflictions. We resolve to attain the diamond mind and achieve the supreme enlightenment.
The Repentance of Compassion and Enlightenment Path
Scroll Five
304+4
Chapter Nine: Resolving Resentments and Hatred
In today's Dharma assembly, we, who have common karma, all have resentments and rivals. How do we know? If there are no resentments and rivals there will be no evil destinies. Today, the evil paths not only exist but are crowded. Therefore, we know that there are endless resentments and rivals. The sutras say that all sentient beings have minds and anyone with mind can become a Buddha. However, the sentient beings' mind is delusive. We are attached to the mundane world and do not seek the way out of it. We create the causes of suffering and hatred and let them grow. That is why we transmigrate within the three realms and travel through the six destinies. We die and are reborn in another life. We never get a rest. Why? Since the beginningless time, all sentient beings inherited perverse knowledge and were cloaked with ignorance. We were immersed in lust, grew three poisonous roots (of lust, hatred, and ignorance), and raised four perversions. The three poisonous roots give rise to the ten afflictions. The view of attachment to self, gives rise to the five views. The five views grows into the sixty-two views. Through the actions, speeches, and thoughts, sentient beings committed ten evil deeds. These actions include killing, stealing, and sexual misconduct. The speeches include telling lies, flattering and nonsense talks, estranging, and slandering. The thoughts include craving, hatred and ignorance. Not only did sentient beings do these ten evil deeds but we also ask others to do the same. We praise the ten evil deeds and the persons who do the ten evil deeds. Thus the forty evils grow from the actions, speeches, and thoughts. In addition, our six sense organs crave for the six defilements. Thus, we open the door to eighty-four thousand defilements. One flash of thought can give rise to sixty-two views. One flash of thought can cause forty evils. One flash of thought can open the door to eighty-four thousand defilements. How about the number of offenses one can accumulate in one day, in one month, in one year, in one's lifetime, and in all the life times through countless kalpas? Thus, because such offenses are countless and boundless, the resentments and hatred from each other seeking revenge are endless.
307+2
Sentient beings are ignorant. Our wisdom is cloaked by ignorance. Our minds are filled with defilement. We do not realize the problems. We think inversely and do not believe the teachings in the sutras. We do not following the Buddha's words. We do not seek to resolve resentments and we do not hope to be liberated. We fall into the evil paths as a moth flies into a flame. We suffer endlessly through the kalpas. When the retribution for bad karma is ended and we are reborn as human beings, we still do evil deeds and do not correct our actions. Therefore, many sages give rise to great compassionate minds for those sentient beings with resentments and hatred. Today, we also resolve to attain bodhi and to take the path to Bodhisattvahood. The Bodhisattvas and Mahasattvas accumulate merits and virtues from helping the suffering ones, resolving resentments and hatred, and bearing suffering for the sake of sentient beings. Today we also want to do the same. We want to bring forth our diligent and compassionate minds. We resolve to attain the mind of Tathagata. Relying on the Buddhas' power, we raise the Dharma assembly banners, and we beat the honeydew drums. We pull the wisdom bows and hold the arrows of determination. We want to dissolve the resentments and hatred among the sentient beings of the four forms of existence in the six destinies through the three periods, which include our parents, our teachers, our families and relatives. Let the past resentments go. Let the to-be resentments never be. We pray to all Buddhas and great Bodhisattvas to embrace and protect all through their great compassion, resolve, and super-natural power. Starting today until bodhi attained, we wish that the countless sentient beings of the three periods will dissolve their resentments and hatred, and finally end all suffering. Together, on behalf of the sentient beings from four births, six destinies, three periods, our parents, our teachers, our families and relatives, we, with utmost sincerity and urgency, prostrate and take refuge in the world's most compassionate ones.
{Buddha names}
311-2
Again, we take refuge in the Triple Gems of all realms in the ten directions. Through the power of the Buddhas, the Dharma, and the sages, we pray that all resentments and hatred among those who are and will be receiving their retribution in the six destinies will be resolved and they will no longer fall into the evil realms for these resentments and hatred. They will never have evil minds against each other and they will never try to harm each other. They will not differentiate between the rivals and friends with their generosity and they will no longer commit any offenses. We pray that all resentments against each other will be dissolved. With one mind, all can live in harmony like water and milk. All will enjoy the sensation of bliss as the Bodhisattvas at the first stage. Everyone has an infinite and happy life. Everyone can be reborn in any heaven or Pureland at one's will. Clothing or food will appear as one desires. No sound of fighting among rivals can be heard. The four limbs will not be hurt by constant changes. The five sense organs will not be influenced by delusions. All will diligently cultivate virtuous conducts and eliminate all evil deeds, resolve to attain Mahayanist mind and practice the Bodhisattva's way, to accomplish the four immeasurable minds and the six paramitas, transcend the cycle of birth and death, and attain enlightenment.
313-4
In today's Dharma assembly, we, who have common karma, ask ourselves: what are the root causes of resentment and suffering? The eyes crave the forms. The ears crave the sound. The nose craves the smells. The tongue craves the tastes. The body craves the soft and smooth touches. We are constantly attached to the objects perceived by the five sense organs. This is why we cannot liberate ourselves through the kalpas. Next, our families and friends are whom we have resentments with in the three periods. All resentments arise from intimate relationship. If there is no intimacy, there is no resentment. Leaving intimacy means leaving resentment. Why? If people live in different places far away, they never have to resent each other. All resentments are due to intimacy. Due to the three poisonous roots, we create afflictions when we interact with each other. The afflictions then cause the hatred between each other. That is why there are always complaints about one another among family members and relatives. Parents complain about their children. Children complain about their parents. Brothers and sisters complain about each other. The more complaints we have, the more resentful we become. Due to the resentments, when there is minor disagreement, we become furious and hateful. If one has fortune, one's relatives will compete to get it. If one is poor, one does not have to worry about people trying to take the fortune away. When one starts to get something, one thinks it is too little. The more one gets, the greedier one becomes. When one gets whatever one asks for, one never thinks about the kindness of the one that gives it. For once that one does not get what one wants, one immediately becomes resentful. Then, one starts to have evil thoughts and a calculating mind. It is through such behavior, one makes countless rivals and creates troubles for oneself life after life. Based on this, our rivals in the past, present, and future lives are not some strangers but our families and friends. Therefore, we should know by now that the families and friends are just manifestation of our resentful affinity. Consequently, we should repent our faults affably and prostrate faithfully. Today, on behalf of all who we had resentment with since we had consciousness through countless kalpas until today, including those who were our parents and are presently in realms of hells, animals, starving ghosts, asuras, human beings, divine beings, and immortals, no matter who was right or wrong or the severity of the resentment and hatred, with compassionate mind and no differentiating thoughts of rivals or friends, we resolve to attain the same mind as the Buddha's make the same vow as the Buddha's, and take the refuge in the world's most compassionate ones.
319+2
Again, we take refuge in the Triple Gems of all realms in ten directions. We pray that, through the power of the Buddhas, the Dharma, and the Bodhisattvas, all our past parents, families, and relatives in six realms, come to this Dharma assembly. Together, we repent our past offenses and hope to dissolve all resentments and hatred. If there is anyone who cannot come due to the limitation of their present form, we pray that the power of the Triple Gems can bring their spirits here. We pray that all will accept the repentance from each other with compassion and dissolve all resentments between each other. Each one in the Dharma assembly should recite loudly and in their mind that, since the beginningless time we had consciousness, we have had close affinity with our parents, aunts, uncles, families and relatives through many kalpas. We have committed ten evil deeds due to the three poisonous roots. We neither remember, believed, nor try to correct our behaviors. We caused the resentments and hatred among parents and relatives and rivals in six realms due to our ignorance. Such karmic offenses we have committed are countless and boundless. Today we repent and hope to eradicate such offenses. We have also committed various karmic offenses due to the three poisonous roots of hatred, craving, and ignorance since the beginningless time. These offenses are also countless and boundless. We feel ashamed and repent and we beg for forgiveness.
321+3
Next, since the beginningless time, we created resentment and hatred for the sake of lands, houses, and money. We harmed and murdered members of our families and relatives. Such crimes of killing are too many to describe. The resentments caused by such crimes will never end. Today we feel deeply ashamed and we want to confess and repent our crimes. We pray that our parents, families and relatives accept our repentance with compassion, forgive us and will no longer have hatred toward us. Our other karmic offenses include stealing, sexual misconduct, lying, five heinous crimes and all ten evil deeds. We have been full of delusive thinking, deeply attached to sense objects, and making all kinds of offenses. These crimes and offenses are countless and boundless.
322+3
The causes of our offenses, which resulted in our suffering, are due to the conflicts and resentments with either parents, siblings, or aunts and uncles in our past lives. Only the Buddhas and Bodhisattvas in the ten directions have seen and know how much these resentments and hatred we have accumulated with our families and relatives and how much offenses and rivals we have created through the kalpas, and how much resentments we will receive in the future. Today we are deeply ashamed and remorse sadly in tears. We resolve to correct the past wrongs, do the good deeds in the future, and never make the same mistakes. We resolve to treat our parents, families and relatives with the tender mind, the reconciliatory mind, the sympathetic mind, the joyful mind, the protective mind, and the mind as the Buddhas'. Today, we repent and make offering with no differentiation between the rivals and friends. We also hope that the rivals of our parents, families and relatives, currently in the six destinies, will generously forgive them all and all the resentments and hatred will end at this moment. Starting now until we attain bodhi, we hope to never be born in the three realms again or suffer in the four evil destinies. We hope all relationships will be in harmony as water and milk, there will not be any hindrance as the vast empty space, and we will always be part of a compassionate Dharma family. We hope that each of us will study and practice the immeasurable wisdom and accomplish all merits and virtues. We will practice the Bodhisattvas' way vigorously and diligently without taking any breaks or stop because of exhaustion. We resolve to attain the same mind as Buddhas' and make the same vows as that of the Buddhas. We hope to attain the three deeds, the five-part Dharma body as the Buddha, and finally achieve the ultimate supreme enlightenment.
324-1
In today's Dharma assembly, we, who have common karma, after having dissolved the resentments for our parents, we should resolve the resentments for our teachers and elders. After the Buddha entered nirvana, we are still going through the changes and passing of the three forms and have not yet be able to achieve the ultimate state of non-arising. The Tathagata taught the truth of suffering so all sentient beings can obtain realization through it. If the meritorious beings are still reluctant, then think how the common and ignorant ones are. When we are still mixing good and evil deeds and cannot understand the difference, how can we immediately prevent ourselves from creating the three types of karmic offenses? Upon hearing this, we should be grateful to our teachers and elders and feel remorse. We should not be suspicious and have devious thoughts. The sutras say that a person who left home for monastic life is not yet liberated. One should not say that one has no evil offenses because one has joined the monastery and one should not say that lay people do no good deeds. As mentioned in the sutras, the Buddha told the assembly that they should think about the benefactions of our teachers and elders. Although our parents provided us with upbringing and guidance, they cannot help their children to leave three evil destinies. It was through the compassion of the teachers and the elders teaching and guiding us since we were young and innocent that we later left home to join the monastery and took the monastic precepts. They planted the seeds of arhat that will bear the fruit of becoming an arhat, who can transcend the suffering of deaths and rebirths and enjoy the bliss of Nirvana. Thus we owe to our teachers and the elders for leaving the home life that we can never repay enough. If we can follow the bodhi path throughout our life, we benefit ourselves and we are returning the favor of our teachers. The Buddha said that no best friends can benefit us more than our teachers.
327+1
In today's Dharma assembly, we, who have common karma, were told that as said by Buddha, our masters and elders had such beneficial virtues but we do not appreciate them. Although our masters and elders frequently taught us, we did not listen and follow. We even scolded and slandered. We stirred up turbulence to make the Dharma decline. With such criminal offenses how could we escape three evil destinies? None can be substituted for the miserable retribution. When the life ends and the enjoyment is gone, then comes the suffering. Our feelings are miserable and minds are dull. Our six consciousnesses are not wise and the five sense organs deteriorate. When we want to walk, we cannot move our feet. When we want to sit, we cannot sit up straight. When we want to listen to the Dharma words, our ears cannot hear. When we want to see the wonderful scene, our eyes cannot see. Now we think and repent today. The opportunity is hard to repeat. There are hells with many suffering. If there is miserable retribution, it is the punishment of one's own actions. So the sutra said, ignorant and arrogant people do not believe in disaster. They defame, attack, hate, and envy the masters and elders. Those people are great evil and the seeds of the hell. They tangle the knots of resentment and have the endless retributions. There was Hua Guang Bhiksu who preached the Dharma well. He had a disciple who was arrogant. “My master is empty of wisdom,” said the disciple, “but he can praise the things about the emptiness. I wish I never see him again in my future lives.” Then the disciple talked about the Dharma as non-Dharma, while non-Dharma as the Dharma. Although he kept the precepts and did not break, he distorted the truth. After he died, he fell to the uninterrupted hell like a flying arrow. He suffered greatly in the hell for trillion kalpas.
329-4
In today's Dharma assembly, we, who have common karma, were told from the sutras how people can not be terrified that after slandering of the monk, he fell to the uninterrupted hell and suffered for trillion kalpas. What about a monk who made the evil deeds after he was admitted in a monastery? His karmic offenses are countless. He is no different from the previous disciple. Why? The monastic masters often taught him but he did not follow the instruction to practice. He frequently did things against the masters' wills. Thus, the masters were angry at the disciple while the disciple hated the masters. There were immeasurable happiness and angers from three lives. Those karmic offenses are countless. The sutras said, when a mind of anger arises, it causes countless resentment and rivals. This animosity is not only in our families and friends but the hatred between the masters and the disciples are much more.
330-1
Again, we live in the same dwelling and sit next to each other. We do not believe that leaving home for the monastery is a way to avoid close affinity. We do not know that the forbearance is a peaceful and pleasant action. We do not know that equality is a bodhi way. We do not know that leaving delusions is a transcending world mind. The masters and disciples live under the same roof. They have resentment before finishing teaching. Their conflict frequently arises. That is the reason why we could not get along with each other for generations. In addition, some monks in the same monastery or under the same master, after seeing that one has progressed, have grudge and hatred towards the person who advanced. They do not think that one studied the wisdom day and night; one has the meritorious virtues while we do not have the good roots. The faulted mind stirs up discrimination of high and low. Thus, there are more quarrels and less peace. They do not recommend the good and they do not to be in the rest. They hate each other and do not take their own faults. They talk only about the other's faults. They slander each other with three poisons. They do not have loyalty and respect. They do not recite "I have broken the Buddha's precepts." They even scold aloud with dirty words. They do not accept the masters' and elders' teachings. People sitting in the same room grudge at each other. The grudge again stirs up more troubles. There are many resentment and rivals in the evil paths. Those rivals are all of our masters and disciples. People who sit in the same room rising a mind of hatred cause many resentment and rivals. Thus, the sutras said, a little grudge and envy in this life becomes a great resentment in next life. Nothing can compare to the evil deeds created by one for one's lifetime.
333+1
In today's Dharma assembly, we, who have common karma, do not know where did we tangle the resentment knots with our masters and colleague in the past. Thus, the resentment rivals are countless and formless. They do not have numbers of years and kalpas but when we suffer, the pain is unbearable. Therefore, the great Bodhisattvas forsake the mind and thought of resentment and affection. They protect and accept everyone equally with benevolent compassion. Today together, we already resolved to attain bodhi mind and vow. We should learn the bodhisattvas' way which is four immeasurable minds, six prajna paramitas, four great vows, and four methods. As the actions by Buddhas and Bodhisattvas, today we also should do the same. We should treat the loved and hated ones equally. We should be tolerant. From today until we attain bodhi, we resolve to save and protect all sentient beings. We resolve to transform sentient beings to supreme One Vehicle. Together, we prostrate with utmost sincerity. We know that since we had consciousness, we have made resentful rivals with the masters and colleagues. They are everywhere in ten directions, including sentient beings of four births and six destinies, either rivals or not, either minor or serious, and our families and friends. We, along with the sentient beings in six destinies who have resentful rivals now and future, repent and beg today for eradication. For sentient beings in six destinies with resentful rivals, today we treat them with benevolent compassion and do not have thoughts of hatred and affection. We together repent and beg for sentient beings of three periods. We are willing to almsgiving. We do not have grudging and evil minds against each other. We pray that sentient beings in six destinies can give alms and be happy, can untangle the knots and forget the hatred. We are respectful and mindful of gratitude. We resolve to attain Buddhas' minds and vows. We, with the most sincerity, take refuge in the world's most compassionate ones.
{Buddha names}
338+2
Again, we take refuge in the Triple Gems of all realms in ten directions. We rely on the Buddha's, Dharma, Bodhisattvas and sages' power so countless resentful sentient beings in all Dharma realms can repent, resolve and untangle the knots of resentments. We hope that there is no almsgiving differentiation between rivals and friends. We hope all live together in perfect harmony like water mixed with milk. We resolve to make all relationships as joyful as the Bodhisattvas in the first stage. We resolve to treat everything without hindrance like a vast sky. From today until we attain bodhi, we resolve to be Dharma relatives forever and do not have a second thought. We resolve to be the Bodhisattvas' and compassionate ones' relatives. Today we sincerely prostrate, repent, resolve and untangle the knots of resentment to make meritorious virtues and affinity. We pray that all criminal hindrances from our masters and colleagues, families and friends with resentful rivals, sentient beings with resentments not dissolved in four births, six destinies, three periods, the sentient beings in heaven, sage, asura, hell, starving ghost, animal and human destiny, as well as our families and friends today, who are either rivals or not, from today until attaining bodhi, can be eradicated. We hope all resentful rivals are disengaged. The accumulated bad habits and afflictions are alleviated forever. We resolve to never fall in four bad destinies and always live comfortably. We resolve to have our thoughts filled with the Dharma and minds to be free. We resolve to fulfill the six paramitas with dignity. We resolve to practice the ten stages and vows completely. We resolve to attain Buddha's ten supernatural powers without hindrance and attain Annutara-samyak-sambodhi.
340-1
In today's Dharma assembly, we, who have common karma, know that all previously mentioned are just general descriptions. In order for sentient beings to resolve and untangle the knots of resentments in three periods, we must purify and oversee our own minds. We wonder why sentient beings are still not liberated today. This is because we have not been ordained by the Buddhas or heard the Buddha's preachings. This is a result of our deep karmic offenses and stubborn resentful knots. We were not able to see the Buddhas and Bodhisattvas in previous and current lives. We were afraid that Buddha's twelve divisions of canon would not touch our minds. It is difficult to avoid the resentful rivals on the evil paths. We have lost our forms and lives sinking in the sea of big waves. We have transmigrated in three evil destinies. We were uncertain when will we regain the human form. When we think about it, we feel deeply sad and painful. Altogether, after we already have lived a simple life, left families and friends, gave up the worldly-glory, do not have other relations and yet we have not found the peace racing against time? If we are not strong, forbearing, and tolerant, one day when we are suddenly very sick in bed, the shadows of the intermediate state will be shown. The prison guards from hells will come. Our bodies will feel as if they are being cut by wind knives and our minds will be terrified. Our families and friends will cry but we do not know why they are crying. At that time how could we get one moment of compassion in today's repentance? There are countless sentient beings in three evil paths. Today we are diligent and racing against time. If we act freely, we progress slowly. If we endure hardship, we can progress faster. Therefore, as said in the sutras, because compassion is a place to find Buddha, we shall endure the hardship. Because taking action is a place to find Buddha, we shall act. Thousands of compassionate dignity does not come out of laziness. To cross a great sea cannot be accomplished without a boat. We have minds that want to be happy but we do not take actions toward obtaining such happiness. If our minds and actions are not in harmony then we cannot see the results. It is like a starving person who has hundreds of tastes in mind but cannot satisfy his hunger. Therefore, if we seek the wonderful reward, minds and actions must work altogether. Today, we strengthen our progressive minds, feel ashamed, repent for our karmic offenses, and untangle the resentful knots. We resolve to break and leave the endless ignorant dark side. We hope everyone will be liberated and will have no regrets. Together, we, with utmost sincerity and urgency, prostrate to take refuge in the world's most compassionate ones.
{Buddha names}
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Again, we take refuge in the Triple Gems of all realms in ten directions. Our accumulated karmic offenses are as deep as the ground. We are cloaked by ignorance and are not awakened for long nights. We made resentful rivals due to the three poisons, causing us to transmigrate in the three kinds of existence and never escape. Today, relying on the Buddhas' and Bodhisattvas' great kindness and compassionate power, we start to feel ashamed and sincerely repent. We pray to the Buddhas and Boddhisattvas' so they can embrace and protect all sentient beings. We ask all the resentful ones of four births and six destinies to come to this assembly and accept our repentance. We ask them to come through the Buddhas' and Boddhisattvas' power of great wisdom, inconceivability, immeasurable power of no afflictions, power to conquer four demons, power to eradicate various afflictions, power to untangle different resentful knots, power to liberate sentient beings, power to console sentient beings, power to save people in hells, power to help the starving ghosts, power to save animals, power to convert asuras, power to influence human beings, power to overcome the divine beings' imperfection, power of immeasurable meritorious virtue, power of immeasurable wisdom.We hope there is no almsgiving differentiation between the rivals and friends. We hope all resentments against each other are dissolved. We resolve to leave the eight difficulties and four evil destinies forever. We hope to see and hear the Buddhas and realize the supreme truth. We resolve to attain bodhi and do transcending-world deeds. We resolve to practice and study hard with four equal minds and six paramitas. We resolve that all our actions and vows are the same as those made by Bodhisattvas in tenth stage. We resolve to cultivate the bodhi mind and attain the supreme enlightenment.
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In today's Dharma assembly, we, who have common karma, know that the resentments are caused by three karmic deeds and that offenders suffer the retributions. We all know by now that this is the root of our suffering. We should intrepidly eradicate it. The purport to eradicate the suffering is only through repentance. Therefore, the sutras praised that there are two types of strong people in our world. One who does not commit karmic offenses and the other who recognizes his mistakes and repent for them. Today, we repent and we hope to cleanse our minds and solemnize our appearance. We feel ashamed inside and sad outside. If we can keep the two kinds of mind then there is no crime that can- not be eliminated. What are these two kinds of mind? The first is the mind of shame. The second is the mind of regret. One who feels ashamed can offer repentance to heaven while one who is regretful can offer repentance to people. One who feels ashamed can repent to eradicate various resentments while one who is regretful can make others untangle the different knots. One who feels ashamed can do many good deeds while one who is regretful can help at one's will. One who feels ashamed is humble inside while one who is regretful is remorseful to public. Therefore, having these two minds help practitioners to be peaceful without afflictions. Today, altogether, we are mindful of our shames and regrets and we repent deeply. We sincerely beg the sentient beings in four births and six destinies for forgiveness. Why? As said in the sutras, all sentient beings are related. They can be our parents, masters or elders, brothers or sisters or others. Before, we fell into the net of ignorance and did not know about this. Therefore, we often had afflictions. Afflictions cause countless resentful rivals. We now understand and our minds are very sincere. Our one moment of thought can move the Buddhas in ten directions; our one sincere prostration can eradicate countless resentful rivals. Together, we, with utmost sincerity and urgency, prostrate to take refuge in the world's most compassionate ones.
{Buddha names}
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Again, we take refuge in the Triple Gems of all realms in ten directions. We pray for the Triple Gems' embrace and protection. We pray so that what we repented can be eradicated and what we regretted can be purified. We pray for all people who repented today, from now until attaining bodhi, can have all resentful rivals liberated, can have all sufferings alleviated, and can cleanse all accumulated bad habits and afflictions. We resolve to stay away from four evil destinies and to have rebirths only at our will. We resolve to serve the Buddhas and hope to receive their endorsement. We resolve to practice the six paramitas and four equal minds. We hope to have the four abilities of unhindered understanding and expression. We hope to have the ten powers of Buddha. We hope to have the solemn and glorious body and supreme supernatural powers without afflictions. We resolve to attain the diamond mind and achieve the supreme enlightenment.
The Repentance of Compassion and Enlightenment Path
Scroll Seven
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In today's Dharma assembly, we, who have common karma, know that the ultimate virtues are so abstract that there is no way words can describe. However, without using words, one can not explain what virtues and their achievement path are. Explanation is the means to the truth and it leads people to sagehood. Therefore, through words, the truth can be exemplified and once truth is understood then words are unnecessary. Although the truth is explained through words but words can never exceed the truth. Some said that words and the truth are as different as good and bad. However, their effects are the same without much difference.
For the beginners, words are needed to learn about the path. Only those who are not willing to learn more make statements with false reasoning. We should consider ourselves to be common and ignorant with dilution and heavy offenses. To learn the different teachings of the Dharma, we still cannot do it without words.
Because we have only learned superficially, we have yet to comprehend the ultimate knowledge. However, it is easier to say than done and only the sages and the saints can do both. When there are still something we don't understand, we must have not done everything perfectly so how can we teach others? Since we have defilement arising from the three-karma, it will not be possible that we can help others to achieve purification. Since we are not persistent in our actions, how can we advise others to do so? When we don't do according what we said, it can be annoying to others. We should stop and re-examine ourselves to check whether we have done something improper. We should feel ashamed if we have done so.
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I like to be a good and virtuous friend, therefore, I made these statements. Now, I shall fix my clothes and act respectfully. I feel ashamed upon hearing these statements made by the benevolent and knowledgeable ones. I know I have major faults and I don't dare to lie to the sages and to cover up my mistakes. If I destroy them, I am afraid that someone will gain fortune. If I keep them, I worry that someone else will slander them. Not knowing what to do, I wrote this Repentance.
Since I have only good intention, there should not be obstruction to the good Dharma. We should just work hard and not be calculating. I am relying on the power of the world's great compassionate ones for protection. Since I have expressed myself, my words should not be destroyed. I hope you will not be annoyed. If my statements are somewhat sensible, I hope you can follow the repentance text to correct the past wrongs and cultivate the good in the future and become benevolent and knowledgeable. However, If you do not agree with me, I hope you can at least be delighted and not becoming not benevolent. I hope that we can still be family and relatives on the bodhi path.
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Chapter 10: Counting Our Blessing (Self-Felicitation)
In today's Dharma assembly, we, who have common karma, since we took refuge, understand that we can rely on the ultimate virtue and if we repent our past and clear our doubts, our past offenses and delusion can be dismissed. We also understand that if we then practice both encouragement and praises, resolve resentments and hatred so we can feel relieved that there will be no further obstructions. How can one not feel happy for oneself and celebrate? We will next explain what are we celebrating.
There are eight obstructions described in the Sutra -- being born in the hells, as hungry ghosts, as animals, in the borderlands, in the Longevity Heavens, as human but with handicaps or various illness, to the family with deviant view, born before or after the Buddha was born. Due to these eight obstructions, the sentient beings are trapped in the cycle of life and death and not able to transcend the three realms.
We were born in the Dharma Resemblance stage. Although we were not born in the time when the Buddha was alive and did not have a chance to meet the Buddha, there is still much to celebrate..
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The existence of offenses depends on your mind. When you have doubts, a non-existing obstruction becomes real. When there is no doubt in your mind, an obstruction becomes non-existent. How do we know that? The 8TH obstruction mentioned that for the people who were not born in the Buddha's age would not get the chance to meet the Buddha.
However, the old-Lady in the east town who was born in the Buddha's age, lived in the same city, but never had a chance to meet Buddha. Therefore, we know that having doubts in your mind can become obstruction in your life, not being born in a different age from the Buddha's.
Potidato fell into hell due to the evil thoughts. Nagas (dragon) was enlightened upon hearing the Buddha-dharma. Therefore, we know that even in the heaven there are obstructions. When a bad thought rises in one's mind, the retribution will be the same (no matter which realm one is in). With evil thoughts, even the divine beings in the heaven will fall into the hells. With righteous mind, even the animals can transcend the evil destiny and attain enlightenment. With bad intentions, a small obstruction can become major obstruction while with good intention, a major obstruction becomes non-obstruction.
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[In today's Dharma assembly, we, who have common karma, know that the existence of obstructions are based on the obstacles in our mind. Therefore, it doesn't matter that we were not born in the Buddha's age as long as we believe in Buddha-dharma. It doesn't matter whether we are born as animals or in a family with deviant views because any place can be a place of cultivation and enlightenment. As long as our mind is set on the right path, there is no eight obstructions. If we have any doubts in our mind, then obstructions are everywhere.
There are a lot more we can celebrate for ourselves that exist in our lives but we don't realize their existence. Therefore, let me give a few more examples from which you can derive to get the full picture. Once someone is aware of his blessings, one should develop the resolution of renounce this world.
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What are these blessings? Buddha said that it is hard to avoid the hells and we have avoided the suffering of the hells. This is the first blessing. It is hard to avoid being born as a hunger ghost and we are far away from being the hungry ghosts. This is the second blessing. It is hard not to be born as an animal and we have avoided the retribution. This is the 3rd blessing.
It is hard to learn kindness and justice if we were born in the borderlands and we all were born in the place where the Buddha-dharma is very popular and we have the opportunity to hear and learn the Buddha's profound teaching . This is the 4th blessing. It is hard to accumulate merits if we are born in the Longevity Heavens and we are not there and are able to cultivate good causes. This is the 5th blessing.
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It's very rare to be born as human. Once you lose the human form, it is very hard to be born as human again and we get to born as human. This is the 6th blessing. Although some were born as human but do not having six healthy sense organs and sharp faculties and we do and we practice the Dharma. This is the 7th blessing.
Worldly wisdom sometimes becomes the obstacles to learn Dharma but we all single-mindedly rely and follow the true Dharma. This is the 8th blessing. Some said that not being born in the Buddha's age is an obstruction in life and not having the chance to meet Buddha is a bigger obstruction. Together we make a great vow that in the future lives we will save all living beings. We do not consider it as an obstruction in life that we were not able to meet the Tathagata personally. As long as we can have one glimpse of his image and hear the Dharma, we consider ourselves as being there listening to his first teaching at the Deer Park. It is more important to eliminate our bad Karma and create good karma than to meet the Buddha. The Buddha said it is not easy to meet the Buddha and we have seen his image. This is the 9th blessing.
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The Buddha said it is hard to have the opportunity to hear the Dharma and we have heard the Dharma as if we have tasted a delicacy as meals. This is the 10th blessing. The Buddha said it is hard for someone to become a monastic person and we have left our love ones to join the Dharma path. This is the 11th blessing.
[The Buddha said it is easier for one to benefit oneself than to benefit others and, today, we transfer our merit from making reverence (to the Buddhas) to the sentient beings in the ten directions. This is the 12th blessing. The Buddha said it is difficult to be diligent and to bear the suffering and, today, we have practiced good deeds incessantly. This is the 13th blessing.
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The Buddha said it is rare to have a chance to read Sutras and, right now, we are reading the sutras. This is the 14th blessing. It is rare to have the chance to practice meditation and, today, we practice the method to tame his heart and focus the mind. This is the 15th blessing.
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In today's Dharma assembly, we, who have common karma, know that there are many more blessings in addition to those mentioned above. We are not able to describe all of them. However, the living beings in this world experience much more sufferings than happiness. It is hard to have one thing to be truly happy about and today we have counted many blessings and few obstructions. This is due to the endowment of the Triple Gems in the ten directions. We should prostrate to them sincerely with true appreciation to their kindness. On behalf of the following, we take refuge in Triple Gems in the ten directions and in all realms: all the kings, the emperors and their people, all parents and teachers, all three ecclesiastical officials of buddhist monasteries, the devotees, all cultivators and non-buddhists, all the divine beings and immortals, four world-protecting kings, all the bright and righteous spirits that are in charge of rendering punishment and rewards, those who protect reciting Mantra (words and deeds of Bodhisattvas ), all the dragon kings in the five directions, the eight groups of dragons, all monster kings, king Yama, all earth protecting spirits and the spirits of the five paths, the eighteen hell kings and their staff, and all living beings in the three realms and six paths, all who has consciousness and sentience and the buddha nature.
We pray that, through their compassion, the Triple Gems will embrace and receive all, and, through their incredible spiritual power, they will protect or save all divine beings, all heavenly kings, all living beings in the three realms and six paths of rebirth so, going forward, all sentient beings will be able to cross over the sea of births and deaths, reach the shore, accomplish all virtuous conducts, fulfill their vows, become Bodhisattvas in the tenth stage, enter the Vajra mind (the wisdom of the bodhisattva which penetrates everything and is incorruptible), and attain the perfect enlightenment.
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Chapter 11: Triple Gems
In today's Dharma assembly, we, who have common karma, should remind each other about the Triple Gems. Why is that? Without knowing the Triple Gems, how can we give rise to compassion for other sentient being, be merciful in helping other sentient beings, treat our loved ones and our enemies equally, obtain the ultimate wisdom and realize the true Dharma, and to truly understand the concept of two kinds of emptiness (element constructs of existence and self are both empty).
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The Buddha said that it is rare to be born human and we are very fortunate to be human. It is hard for people to have faith and we are lucky to have faith. Today, we are taking refuge in Triple Gems and we not see, hear, smell, taste, or feel the suffering of the hungry ghost and the hells from tongue-extraction, fire-burning, extreme pain and heat, flesh-tearing, smell of puss and blood, tasting decaying and rotten food; and being boiled, burned, or torturing of extreme cold.
Our mind is always aware that the Buddha is the world's most compassionate one. He is a superior doctor who knows the Dharma is the best medicine to cure the sentient beings' sickness. We also know that the sages and saints are the mother-like providers who care for all sentient beings. We should always be aware of the protection of the Triple Gems as long as we have consciousness.
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We know that we were not born in the Dharma-ending stage, not in the Buddha's age, and would not get the chance to meet the Buddha. However, we truly believe in the Buddha's teaching and we possess all six healthy sense organs. We do not have various afflictions and our mind is free from obstacles.
It is due to the good connections (affinity) from our past lives and the power of the Triple Gems that we get to have such rewards and are able to bring forth the Bodhi resolve in this life. It is impossible to mention all benefits, therefore, we should repay the Buddha's kindness by making offerings.
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In today's Dharma assembly, we, who have common karma, know that making offerings is the most supreme in merits. Therefore, the sutra indicates that a small offering made in the past life can benefit someone for many kalpas and the remaining merits enable one to meet the Buddha. It also states that if someone makes offering by sponsoring the temples and monastery; offering lamps, candles, flags, canopies, incense, flowers, etc., he will receive rewards in the future lives.
However, to repay Buddha's kindness, one should bring forth the bodhi resolve (to attain enlightenment), make four great vows, create countless conditions, dignify one's appearance, and cultivate the practice of pureland. Thus, this is the way a wise man repays the Buddha's kindness.
In today's Dharma assembly, we, who have common karma, know that we cannot repay Buddhas' kindness. Even if a Bodhisattvas break his body into many pieces, he still can not repay Buddha's kindness by one of ten-thousands, how we ordinary people can do it. The only way we can do is to follow the sutra's instruction and benefit others. On behalf of all sentient beings in the ten directions, with utmost sincerity, we prostrate to and take refuge in the world's most compassionate ones.
{Buddha names}
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Again, we take refuge in the triple gems in the ten directions and in all space. We request that their kindness and compassion will embrace all sentient beings to whom the merits are transferred and help them fulfill their wishes.
Again, we take refuge in the Triple Gems in the ten directions and in all space. We pray that, through their kindness and great compassion, they would embrace and shelter all sentient beings. Through their power of expediency and inconceivable power, they would endow us (the participants of today's repentance) and all sentient beings in the dharma-realm with the following.
Life after life and wherever we will be, we will always be able to hear the names of the Triple Gems, revere to the image of the Triple Gems. May the bright light of the Triple Gems uplift our mind and body and the great compassion of Triple Gems shelter our mind and body. May the great power of the Triple Gems rescue our mind and body and the wisdom of the Triple Gems enlightens our mind that we will realize the state of non-arising (nirvana) and comprehend the ultimate truth.
Life after life and wherever we will be, we will always be able to understand the cause of the Triple Gems, remember the virtue of the Triple Gems. May we always praise the Triple Gems, respect the Triple Gems, and make offerings to the Triple Gems. We will always help building the Triple Gems, support and protect the Triple Gems, and sustain the continuity of the Triple Gems. Thus, we always remind ourselves of our connection to the Triple Gems and repay their kindness. We will gain the purification of six sense organs, .the brightness of five eyes (human eyes, divine eyes, Dharma eyes, wisdom eyes and Buddha eyes), the four immeasurable minds, the four abilities of unhindered understanding. We will obtain the six supernatural power, six paramitas (perfections) and mind-mastery. We will always benefit all living beings through endless future and we all attain enlightenment.
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Chapter 12: The Appreciation of the Repentance Host
In today's Dharma assembly, we, who have common karma, have strengthened our faith, brought forth the bodhi resolve, and vowed never to regress. It is due to the incredible will power which is praised by the Buddhas. Today, I am deeply delighted. I wish we would have the same opportunity in the future lives. In all future lives after this life until we attain enlightenment, we will never be apart and will always be in the same dharma family (companions in pursuit of the dharma) and the compassionate relatives.
Today, I compiled the text for this repentance (and Bian Chen Dow Tian). I do not have the wisdom to comprehend the complete meaning and my behavior does not match what I wrote. It must have surprised people that I did this.
However, I understand that this is a very serious matter and it is way over my ability to handle. I am so anxious that I feel as if ice and fire flow through my heart. If it's not for the strong cause, I would not have obtained the wonderful result. Although what I wrote has flaws, my intention is nothing but good. I sincerely hope you can join us at the dharma assembly.
Time passes by without stopping and we are getting old quickly. We never know when we will have such great opportunity again. So we should study diligently and help others to do so as well. We should lead the group and never regret. By listening to the sound of the Dharma, we can benefit from it for countless kalpas. Just one thought of kindness brings rewards for ourselves forever. As long as we make a vow, it will come true. Together, with utmost sincerity, we prostrate to and take refuge in the world's most compassionate ones.
{Buddha Names}
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Again, we take refuge in the Triple Gems in the ten directions and in all space. We pray that, through their kindness and great compassion, they would embrace and shelter all sentient beings. Through their power of expediency and inconceivable power, they would endow us (the participants of today's repentance) and all sentient beings in the dharma-realm with the following.
Again, we take refuge in the Triple Gems in the ten directions and in all space. We pray that all of us, the participants in today's Dharma assembly, and all the sentient beings in the dharma-realm share the same resolution to attain enlightenment.
We pray that starting today until future, we can be the relatives of Triple Gems in all future lives. We will always share the same Dharma wisdom and the same great compassion. We will cultivate the good causes and reach the enlightenment together. We will remind each other, stay together, adorn the Pureland, and serve all Buddhas. Together, we will protect this world and help all living beings. The Dharma body has only one mark so is the vow and the conduct. We pray that we will obtain the threefold body of the Buddha, the four abilities of unhindered understanding, the eight kinds of liberation, the six kinds of supreme supernatural power, and mind mastery. We all benefit in the future and we all be able to attain enlightenment.
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Chapter 13: Making Overall Great Vows
In today's Dharma assembly, we, who have common karma, through the merits from today's repentance and resolves, pray that all the following sentient beings of all realms in the ten directions will flow into the sea of great vows: all ruler of the heaven, all divine beings and their family, all kings of the immortals, all divine immortals and their families, the Brahma king, the sovereign Sakra, world-protecting Spirit kings and soldiers and their families, all intelligent and righteous spirit kings and soldiers who are in charge of rewards and punishments and guard the world with mantras, and their families, all dragon kings including wonderfully-transforming dragon king, five-directions dragon king, the eight assembly of dragons and spirits, the eight assembly of the spirit kings, the eight assembly of the spirit solders, the Asuras king, all spirit kings and soldiers and their families, all human kings, officers, generals and their families, all Bhiksu, Bhiksuni, Siksamana, Sramanera, Sramanerika and their families, the King Yama, all spirits who guard the Tai mountain, the powerful spirits of the five realms, eighteen hell kings, all such spirit kings and soldiers and their families, all living beings in the hell destiny, all living beings in the hungry ghost destiny, all living beings in the animal destiny and their families and all future living beings of all sizes and their families. We pray that they all will accomplish all merits, virtues and wisdom.
All these sentient beings in the three realms mentioned above have the Buddha-nature. Today, relying on the following power of the Buddhas, we pray that all these sentient beings will be able to fulfill their wishes: the power of their great compassion, all Bodhisattvas' and sages' power of vows, the power of unlimited wisdom, the power of unlimited merits and virtue, the power of supernatural, the power of shielding living beings, the power of comforting living beings, the power of stopping all divine beings outflow, the power of all kind divine beings, the power of saving living beings from hell, the power of helping all hungry ghosts, and the power of freeing all animals.
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Next, relying on the following power, we pray that all living beings' wishes come true: the power of great compassion from the Dharma assembly, the power of taking refuge in the Triple Gems, the power of stopping doubt and gaining faith, the power of repentance and making resolve, the power of resolving resentments, the power of joy over one's blessings, the power of sincerely making revolves and transferring merits.
Next, relying on the following power, we pray that all living beings' wishes come true: the power of the seven Buddhas' great kindness, the power of all ten directions Buddha's great compassion, the power of thirty-five Buddhas to stop affliction, the power of fifty-three Buddhas to tame monsters, the power of one-hundred-seventy Buddhas to save living beings, the power of one-thousand Buddhas to embrace living beings, the power of twelve Bodhisattvas to protect all living beings, and the power of Avalokitesvara manifesting infinite transformation body to spread the practice of repentance.
We pray that all living beings and their families of the three realms and the six destinies in the ten directions who are all with the Buddha-nature, after making repentance today, wherever they are born, they will attain or do the following: the Buddha and Bodhisattvas' ultimate wisdom and their unlimited inconceivable supernatural power, practice the six perfection, practice the four methods of bodhisattvas to save and save people towards the Bodhi, have the compassion of not leaving any living being behind and of relieving the suffering of all sentient beings, give happiness to all beings, the wisdom of benefiting all, expound the dharma endlessly, the pure dharma body that can never be contaminated, to transcend rebirth, and eventually attain enlightenment. We pray that all living beings of the forms of birth in the six paths have all the bodies (accomplishments) mentioned above and gain Buddha's ultimate wisdom.
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Next, we pray that all living beings in the ten directions, starting today, wherever they are born, they will gain the following Buddhas and Bodhisattva's inconceivable merits and virtue of speech. They speak comforting language to put people at ease and the language of nice words to cool all afflictions. They always speak truthfully and tell the true Dharma. Even in their dreams, they would not lie. They always speak respectfully as the Brahma king and the sovereign Sakra and world-protecting Spirit kings. Their speech would indicate the firmness of the Dharma nature. They speak righteously of the non-regressing dharma. They have the eloquence for any debate. They can express their wisdom of speech in any time or occasions and will help all sentient beings in their encounters. We pray that all living beings of four forms in the six paths will gain the purified oral karma as that of the Buddhas and Bodhisattvas.
Next, we pray that all future living beings in the ten directions, starting today, wherever they are born, they will realize these inconceivable mind of wisdom as the Buddhas and Bodhisattva's: the mind to eradicate afflictions, the diligent and sharp mind, the determined and mighty mind, the Vajra mind (the wisdom of the bodhisattva), the mind of non-regression, the purified mind, the understanding mind, the mind of seeing good, the mind with glorious adornment, and the great tolerant mind.
We pray that all sentient beings, through the power of great wisdom, are able to understand Dharma when they hear it. They will treat people kindly to stop all the resentments. They will constantly remind themselves of own shames and faults, and make no distinction between themselves and others like the benevolent and knowledge people. They will give rise to sympathetic joy when they meet the people who practice generosity, morality, tolerance, concentration, and wisdom. They will treat their friends and foes the same without arrogance and prejudice. They will not criticize others, or talk about private affairs of others. They will speak comforting words and do not use offensive language. They will praise Buddha's merits and virtues and enjoy studying the Sutra. They love all living beings as they love themselves. When seeing someone making good deeds, they do not criticize. Their mind in peace and harmony like the sages and all will attain enlightenment as all the bodhisattvas.
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Chapter 14 : Prostrating to the Buddhas on Behalf of the Divine Beings
In today's Dharma assembly, we, who have common karma, know that all divine beings of all heaven, all immortals, and all good sprits have exerted inconceivable kindness toward all sentient being,. They see to that all sentient beings maintain peace and happiness and protect and guard the benevolent ones diligently. How do we know this? The Buddha said the following.
The four heaven kings named Ti-Tao and Lai-Zha kindly protect and practice according to the sutras so the names of the compassionate ones can be heard and they protect it like a loyal subordinate protect their king.
They also ordered the dragon king Yi-Bo-Luo to do the same as one protects ones eyes and one's children. They guard it day and night.
They also ordered Yan-Puo, Luo-Sha-Zhi, and all dragons and dragon ladies to kindly protect those who practice according to the sutras as one loves one's brain that they don't dare to touch it.
And they ordered King Pi-Liu-Le-Jia to kindly protect and practice according to the sutras as a mother loves for her children and never feel tired in protecting them day every moment of the day.
He ordered Nan-Tuo, Ba-Nan-Tuo, and King Yu-Buo-Tuo of Shuo-Jie-Luo to protect those who practice according to the sutras and pay respect with prostration and make offering to them as a divine being paying respect to Di-Shi(?) and also as a filial son showing respect to his parents.
They provide peace and joy in the dharma assembly and they teach the sentient being to become a dharma family.
They enable the sentient being to enter Samadhi, will not regress, get to listen to the names of the buddhas and Guan-Yin bodhisattva, eradicate the three karmas created by body, speech and mind, accomplish the supernatural power of five eyes and accomplish the bodhi.
All heavenly kings and divine beings always keep all sentient beings in their mind and encourage us with their power.
461-3
In today's Dharma assembly, we, who have common karma, know that all divine beings of all heaven, all immortals, and all good sprits exert inconceivable kindness toward all sentient beings by protecting us. But, none of us have thought about repaying their kindness. The ancient people would died for someone to repay the favor of a meal. How does one replay such the uncountable kindness and favors of the divine beings in the heavens, the good spirits, and the eight groups of divine solders toward all sentient beings? Today, the fact that we are able to repent and bring forth our resolves is due to the secret power of the heaven kings that re-enforced our mind. Without their help, we would have retreated from repenting and making our resolves.
Bodhisattvas often praised the benevolent ones who attribute to such great causes and conditions so they can attain enlightenment and said that if weren't for such benevolent people, it will be difficult for them to meet the Buddha and that even if they give up their life that they can not repay their kindness. If even the Bodhisattvas and Mahasattvas have made such statements, how can we ordinary people not to repay the kindness of those who protect us?
Since we have not given our lives (to repay kindness), we should practice diligently as a way repay kindness gradually. Together, we remind each other not to follow the stream with others. As the blessing we counted earlier, it will be hard to have these blessings again. So what are we waiting for? If we miss the opportunity this time, who knows where we will be in the future.
The only choice we have is to practice vigorously and forget ourselves. Time passes by quickly and our lives are short. Besides, we would never know when we will meet again after we leave today. Each of us should work hard. On behalf of all heavenly kings, all divine beings and their family and relatives in the ten directions in all realms, with utmost sincerity, we respectfully prostrate to the world's most compassionate ones.
{Buddha Names}
466+3
Again, we prostrate respectfully to the Triple Gems in the ten directions and in all realms. We pray that, through their kindness and compassion, they will embrace all. We pray that all heaven kings and the divine beings and their family and relatives in all Dharma-realms of ten directions will realize equanimity and the insight of empty nature of all existence, have the wisdom of expediency to open the path of no-outflows (no afflictions), re-enforce their vows to become the bodhisattva of ten-stages. We pray that they will cultivate the six paramitas and the practice the four immeasurable minds, practice Bodhisattvas' conducts to enter the Buddha's path, make the four great vows and never abandon any sentient beings. We pray that they have four types of eloquence and enjoy teaching the Dharma, use expedient means to accept and transform other sentient beings. We pray all living beings will be benefited and they can reach the level of the Dharma-cloud (the highest stage of bodhisattva) and eternally abide in the enlightenment..
467+3
Chapter 15: Prostrating to the Buddhas on Behalf of the Immortals
In today's Dharma assembly, we, who have common karma, on behalf of all divine beings and the immortals and their family and relatives in all realms and ten directions, with utmost sincerity and urgency, prostrate respectfully to the world's most compassionate ones.
{Buddha names}
Again, we take refuge in the Triple Gems in the ten directions and in all space. We pray that, through their kindness and great compassion, they would embrace and shelter all sentient beings. We pray that all divine beings in the heavens and their family and relatives will be liberated from the defilements, remove all bad connections and obstacles, and their complexion as magnificent as the Buddha. We pray that they often bring forth the four immeasurable minds and the six paramitas, have the four unhindered understanding and the six supreme supernatural powers at will, enter the different stages of the Bodhisattvas and eventually at the Dharma-Cloud stage (the highest stage with their compassion like the cloud covering everywhere), enter the Vajra mind (the wisdom of the bodhisattva), and use their inconceivable power to save all living beings in the six paths.
470-3
Chapter 16: Prostrating to the Buddhas on Behalf of the Brahma King
In today's Dharma assembly, we, who have common karma, again, with utmost sincerity, on behalf of the king of Brahma-Heaven, the sovereign Sakra, the four protective kings and their family and relatives, prostrate respectfully to the world's most compassionate ones.
{Buddha names}
Again, we take refuge in the Triple Gems of all realms in the ten directions. We pray that, through their kindness and great compassion, they will embrace all. We pray that the king of Brahma-Heaven, the sovereign Sakra, the four protective kings and their family and relatives will cultivate the six paramitas and the four immeasurable minds. We pray that their wisdom will increase every day and they have four types of eloquence and they enjoy the endless discussion of Dharma. We pray that they will obtain the eight great freedoms, the six supernatural power, the concentration and mind mastery. We pray that they will have compassion for all living beings of the four forms in the ten directions, accomplish all merits and virtues and three types penetrations (shan da), obtain five spiritual eyes, the ability of the dharma-wheel king (to teach dharma), and transform all sentient beings in the six paths.
The Repentance of Compassion and Enlightenment Path
Scroll Eight
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Chapter 17: Bowing to the Buddhas on Behalf of the Realm of Asura and all the Kind Spirits
In today's dharma assembly, we, who has the similar karma, bow sincerely to the Buddhas, the world's most compassionate ones, on behalf of the following beings of the ten directions and in all realms: all the asura kings and the asuras and their families; all the bright and righteous spiritual kings and the spiritual generals who are in charge of giving rewards and punishments or who have the great supernatural power and great virueous power, and their families.
{Buddha names}
487-1
Once gain we take refuge in the Triple Gems in the ten directions. We pray that, through the power of their kindness and compassion, they will protect all the asura kings, all the asuras, their families, all the bright and righteous spiritual kings, the spiritual generals, and their families. We pray that these sentient beings will be liberated from various afflictions and hindrances. We pray that they bring forth the Mahayana mind, cultivate the obstacle-free path, and cultivate the four immeasurable minds and the six paramitas. Through the cultivation, they will attain the four unlimited powers of reasoning, six transcendental powers, and the at-will freedom. They would always use their compassion to help and protect the sentient beings, cultivate the bodhisattva path, enter the Buddha's perfect wisdom, maintain the Vajra mind (the unshakeable resolve), and attain the perfect enlightment.
489+1
Chapter 18: Bowing to the Buddhas on Behalf of the Naga Kings
In today's dharma assembly, we, who has the similar karma, bow sincerely to the Buddhas, the world's most compassionate ones, on behalf of the following beings of the ten directions and in all realms: all the naga kings, all the nagas, and their families; all such powerful and dignified naga kings, naga spirits who have the great supernatural power and great virueous power, and their families.
{Buddha names}
Once gain we take refuge in the Triple Gems of ten directions and the end of emptiness. We pray that, through the power of their kindness and compassion, they will embrace and protect these sentient beings. We pray that all the naga kings and their families will gain light of wisdom and spiritual freedom. Through the realization of `without-form', they will eliminate all hindrances and never fall into the evil destinies again, be reborn in the Pure Land. We pray that they will bring forth the Mahayana mind and cultivate the obstacle-free path, the four immeasurable minds, and the six paramitas. Through cultivation, they will attain the four unlimited powers of reasoning, six transcendental powers, and the at-will freedom. They would always use their compassion to help and protect the sentient beings. Through wonderful and dignified practice, they will advance to the Dharma-Cloud stage (the tenth Bodhisattva stage), enter the Vajra mind, and attain the perfect Enlightenment.
493+2
Chapter 19: Bowing to the Buddhas on Behalf of the Mara Kings
In today's dharma assembly, we, who has the similar karma, bow sincerely to the Buddhas, the world's most compassionate ones, on behalf of the following beings of the ten directions and in all realms: the great Mara king, the five great Maras, all the Mara kings, and their families.
{Buddha names}
495-3
Once again we devote our lives to the Triple Gems of ten directions and the end of emptiness. We pray that, through the power of their kindness and compassion, they will embrace and protect the Mara kings, the five great Maras, all the Mara kings, and their families. We pray that all their hindrances accumulated since the beginningless time until today will be cleansed, their offensive karma can be eradicated, and they can be liberated from all sufferings. We pray that they will cultivate the four immeasurable minds and the six paramitas. Through the cultivation, they will attain the four unlimited bodhisattva wisdom(?), six transcendental powers, and the at-will freedom. We pray that they will continuously cultivate the bodhisattva way and save sentient beings before attaining Buddhahood.
496-3
Chapter 20: Bowing to the Buddha On behalf of the Kings in the Human Realm
In today's dharma assembly, we, who has the similar karma, after bowing sincerely to the Buddhas on behalf of the divine beings in the heavens, all immortal beings, alll the Nagas and spririts, will next bow to the world's most compassionate ones, on behalf of the following beings in the human realm: all the human kings, our parents, teachers, elders and all other human bengs. Why? Without the kings, all human beings would not have anyone to depend on. Owing to the ruling of the kings, everyone can live, move around, drink, and have other provisions. All people should be thankful for their kindness. The sutra says, “If one intends to benefit others and repay out of gratitude, one should bring forth the mind of thankfulness and practice compassion. With the power of the mind, one should be mindful of repaying the king for his protection, the donors for their offerings, the parents for their nourishment, the teachers for their mentoring, and the Buddhas for saving one from sufferings. If one can sincerely and constantly be mindful of this thought, one would enter the Way.”
In today's dharma assembly, we appreciate the compassionate guidance and teaching by all the Buddhas and great sages and therefore would like to repay with gratitude. During the dharma-ending era, we depend on our kings to promote Buddhism through his generous offerings and leadership. Their effort allows the Sangha to cultivate peacefully and to lead a stable life. We pray that all of us would be liberated from the cycle of birth and death as soon as possible. We also vow to propagate the immeasurable dharma method and to open the right path of human and heaven. Since the king has such virtues, why doesn't everyone pay respect to the Buddhas and repay the gratitude? With utmost sincerity and urgency, we take refuge in the world's most compassionate fathers on behalf of the kings in this world.
{Buddha names}
501-4
Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that, through the power of their kindness and compassion, they will embrace all. We wish that our present king enjoy good health, maintain an excellent reputation, a stable standing, and endless vital wisdom. His compassion is boundless and touches everyone. The bodhisattvas and divine beings praise the king. He will constantly practice and attain the four immeasurable minds and the six paramitas. Through the cultivation, he will attain the four unlimited bodhisattva powers of reasoning, six transcendental powers, and eight great powers of at-will freedom. With the holding power of samadhi, he will respond to the calling of all beings and bestows his kindness upon the six realms. We pray that he will attain the Buddhahood as soon as possible.
502-4
Chapter 21: Bowing to the Buddha On behalf of all the Kings and Princes
In today's dharma assembly, we, who has the similar karma, sincerely take refuge in the Buddhas, the world's most compassionate ones, on behalf of the prices, all kings and officials and their family.
{Buddha names}
Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that, through the power of their kindness and compassion, they will embrace all. We wish that the prince, officials, and their families forever enjoy healthy and peaceful lives. We wish that they will cultivate the Mahayana path and the four great vows and finally attain the Buddha's wisdom. They constantly cultivate the four immeasurable minds and the six paramitas, and attain the transcendental powers and the three omniscience. We wish that they attain dual adornment (wisdom and virtue) and the at-will power. We wish that they compassionately embrace and transform the six realms.
Chapter 22: Bowing to the Buddha On behalf of Our Parents
In today's Dharma assembly, we should recall the past nourishment of our parents. They nurtured us from small and loved us dearly. They were willing to endanger their own health for our well being. As we grow older, they taught us virtues. They sought the best teachers for our education. They selflessly use their wealth to provide us the best future. They fell sick from worrying about us. There is nothing in the world that can match their favor and kindness. Thus the Buddha said, “The greatest kindness in the world comes from our parents.” To repay the gratitude of their parents, those who left their families to join the monasteries should cultivate the Dharma diligently, perform good deeds continuously, and accumulate virtues ceaselessly. On behalf of our past and present parents and relatives, we sincerely take refuge in the great world's compassionate ones.
{Buddha names}
509+4
Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that their power of compassion embraces all. Starting from today to attaining Buddhahood, we wish that the offenses and hindrances of our parents and relatives were eradicated. We wish that they would be liberated from all sufferings and afflictions. We wish that they would be reborn as they wish and never fall into the four evil destinies. We wish that the Buddhas would certify them personally. We wish that they would vow to cultivate the four immeasurable minds and the six paramitas. Through the cultivation, they attain four unlimited bodhisattva wisdom, six transcendental powers, at-will freedom. We pray that they attain the ten powers and adorn appearance of the Buddha. We pray that they occupy the dharma place and attain the Buddhahood.
Chapter 23: Bowing to the Buddha On behalf of Our Parents
In today's Dharma assembly, there are some people who lost their parents when they were young. They wish to meet their parents with no avail. Since they have not attained transcendental powers, they are unable to know which realms their parents have been reborn to. The only thing they can do now is to do good deeds and transfer the merits to their parents. The sutra says, “Accumulating the merits for the deceased is like giving gifts to someone who lives far away.” If the deceased were reborn in the realms of human and heaven, the merits would increase their virtues. If the deceased were reborn in the three evil destinies or under the eight conditions in which it is difficult to see a Buddha or hear his dharma (in the hells; as hungry ghosts; as animals; in Uttarakuru (the northern continent where all is pleasant); in the long-life heavens (where like is long and easy); as deaf, blind, and dumb; as a worldly philosopher; in the intermediate period between a Buddha and his successor), they would be liberated from all sufferings forever. They would live in a period when the Buddha is still alive, receive the proper dharma, and thus attain enlightenment. The worries and fears of their parents of the past seven lives and of their relatives of past kalpas would be eliminated. Therefore the wise ones know that the best way to repay the gratitude is to be compassionate and kind to their parents. On behalf of our past and present parents and relatives, we sincerely take refuge in the world's most compassionate fathers.
{Buddha names}
514+1
Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that the power of their compassion protects and receives all. Starting from today until attaining Buddhahood, we pray that the offenses, sufferings, and afflictions of our parents and relatives will be eradicated. Their three hindrances (afflictions, karma, retribution) and five fears of beginners in cultivating the bodhisattva-way (giving away all least they should have no means of livelihood; sacrificing their reputation; sacrificing themselves through dread of dying; falling into evil; addressing as assembly, especially of men of position) will be removed. They will cultivate the bodhisattva way and transform all beings. Through cleansing their mind through the eight stages of mental concentration (pg 39) and perfecting the four universal vows of a bodhisattiva, they attain Buddhahood. Therefore they have at-will power to appear in many Buddha lands.
Chapter 24: Bowing to the Buddha On behalf of our Teachers and Elders
In today's Dharma assembly, now that we have paid respect to the Buddhas on behalf of our parents, we will now pay respect on the behalf of our teachers and elders. Why? Although our parents gave birth to us and nurtured us, they are unable to help us to be free from the evil destinies. The teachers and elders compassionately encouraged us to constantly cultivate good deeds. Through their guidance, we vow to be liberated from the cycle of birth and death and to reach the other shore (Nirvana). Thus we meet with the Buddha, eradicate all our afflictions, and realize the true dharma. Who can repay these kindness and virtues? Even if we cultivate for our entire lives, we could only benefit ourselves but still could not repay gratitude to our teachers. There the Buddha said, “The good and knowledgeable people are none other than our teachers and elders. They not only cultivate themselves, they also teach others to cultivate. Today we are fortunate to join the monastery and to receive the complete precepts. Why doesn't everyone recall this kindness they received from their teachers and elders? On behalf of the Sangha teachers, everyone in the assembly, and their families, we sincerely take refuge in the world's most compassionate fathers.
{Buddha names}
518-1
Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that the power of compassion embraces all. Starting from today until attaining Buddhahood, we pray that the Sangha teachers, everyone in the assembly, and their families eradicate all offenses, hindrances, sufferings, and afflictions. We pray to attain at-will power and be reborn in Buddha's Pure Land. We pray that we accomplish all our bodhi deeds and vows. We pray that our material and dharma offerings, virtues, blissfulness, lives, and wisdom are endless. We pray that we will always have the four immeasurable minds and the six paramitas. Through the cultivation, we attain the four unlimited bodhisattva powers of reasoning, six transcendental powers, and at-will freedom. We constantly dwell in the Shurangama samadhi, attain Vajra body, never abandon our vows, and return to guide sentient beings.
Chapter 25: Bowing to the Buddha On behalf of Bhiksus and Bhiksunis
In today's Dharma assembly, we sincerely take refuge in the great world's most compassionate fathers on behalf of all present and future bhiksus, bhiksunis, siksamana, sramanera, sramanerika, upasaka, upasika, devotees, good and knowledgeable people, people with affinity and without affinity, all human beings, and their families of the ten directions and end of emptiness,
{Buddha names}
523+4
Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that their power of compassion embraces all. We pray that all bhiksus, bhiksunis, siksamana, sramanera, sramanerika, upasaka, upasika, devotees, good and knowledgeable people, people with affinity and without affinity, all human beings, and their families of the ten directions and end of emptiness eradicate all their afflictions, affinity hindrances, offenses, karma, sufferings, three hindrances, and five fears of beginners in the bodhisattva-way. We pray that they always have the four immeasurable minds and the six paramitas. Through the cultivation, they attain the four unlimited bodhisattva powers of reasoning, six transcendental powers, and at-will freedom. They cultivate the bodhisattva path, enter the one dharma of great vehicle, and guide the boundless sentient beings.
Chapter 26: Bowing to the Buddha On behalf of Bhiksus and Bhiksunis
In today's Dharma assembly, we compassionately take refuge in the great worldly compassionate fathers on behalf of all the past bhiksus, bhiksunis, siksamana, sramanera, sramanerika, upasaka, upasika, all human beings, and their families of the ten directions and end of emptiness.
{Buddha names}
528+1
Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that their power of compassion protects and receives all. We pray that all the past bhiksus, bhiksunis, siksamana, sramanera, sramanerika, upasaka, upasika eradicate any sufferings of hell, hungry ghosts, and animals. We pray that they leave the eight conditions in which it is difficult to see a Buddha or hear his dharma and reborn in the eight happy conditions (rich and honorable among men; in the heavens of four deva kings; the Indra heavens; Suyama heaven; Tusita heaven; Nirmanarati heaven, paranirmita-vasavartin heaven; brahma heavens). We pray that they leave the evil destinies forever and live in the Pure Land. We pray that their material and dharma offerings, virtues, blissfulness, lives, and wisdom are endless. We pray that they always have the four immeasurable minds and the six paramitas. Through the cultivation, they attain the four unlimited bodhisattva powers of reasoning, six transcendental powers, and at-will freedom. They meet the Buddha, listen to the dharma, and cultivate the bodhisattva path. They cultivate diligently and ceaselessly until they attain annuttarasamyaksambodhi, allowing them to guide all sentient beings to enlightenment.
The Repentance of Compassion and Enlightenment Path
Scroll Nine
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Chapter 27: Bowing to the Buddha On Behalf of Avici Hell
In today's Dharma assembly, starting from taking refuge until this chapter, we know that all dharmas are different and the rewards and punishments are never the same. Good and evil are like brightness and darkness. People who do good deeds will be reborn in human and heaven realms. People who do evil deeds will be reborn in the evil destinies. Those who cultivate benevolence will enjoy blissfulness and ultimate freedom. In contrary, those who harm others would fall into hell with flames and iron fences. They eat hot iron ball and drink from boiling stones and utensils. Their sufferings will last for countless kalpas. After they die, their consciousness goes to the hell. They receive the retribution by blades and fire. The sufferings last for a long time. Even when they are released, they fall into the realm of hungry ghosts. As hungry ghosts, they have flames shoot from their mouths. After that, they fall into the realm of animals. As animals, they receive much sufferings and their flesh is served as food. Their flesh is distributed to different cooking containers and tables. Or, they carry heavy load for long and arduous journey. These are the long-sufferings of the three evil destinies. The difference between good deeds and bad deeds is very clear. However, many people have doubts and do not do good. Therefore, the Buddha said, “There are ten bad deeds that cause one to fall into the evil destinies: One does not have good intentions and does not cultivate merit and virtue. One indulges in food and drinks like a hungry tiger. One indulges in alcohol and sex and harbors anger. One is ignorant and reluctant to accept advice. One performs bad deeds. One likes to kill. One likes to harm the weak. One joins up with bad people and invades the territory of others. One doesn't speak the truth. One lacks compassion and accumulates bad karma. One who does these bad deeds would not live for long and would soon fall into the evil destinies. As the Buddha has said, ”Who can avoid falling into hell? All sentient beings should realize this dilemma and diligently cultivate the bodhisattva way. One should tirelessly seek various dharma to benefit all beings. By doing so, one would eradicate ones own offenses and also benefit others. One should pray to be brave, to be determine, to be compassionate, to guide, and to save all sentient beings until reaching enlightenment. By relying on the Buddhas' and bodhisattvas' transcendental power, compassionate power, power of releasing hell, power of helping and guiding hungry ghosts, power of saving animals, power of mantra, and power of eradication, we wish to accomplish all our good deeds and fulfill our vows. On behalf of the all beings suffering in the Avici hell, the hell of darkness, the hell of extreme coldness, the hell of extreme heat, and other hells, we take refuge in the world's most compassionate fathers with our sincere bodhi hearts.
{Buddha names}
548 + 3
Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that their power of compassion protects and receives all. We pray that with the power of Buddha, Dharma, all Bodhisattvas, and all virtuous sages, all sufferings of the beings in the hell would be eradicated and they leave the evil destinies forever. We pray that all the offences and hindrances would be erased, and would not be repeated. We pray that they leave the evil destinies and would be reborn in the Buddha's pureland, and attain Nirvana bliss.
Chapter 27: Bowing to the Buddha On Behalf of the “Ash River and Iron Ball” Hell
In today's Dharma assembly, on behalf of all the beings who are suffering in the various hell of the ten directions and end of emptiness, (namely The Ash River Hell, Sword Hell, Copper Pole Hell, etc.), we take refuge in the world's most compassionate fathers with our sincere bodhi hearts.
{Buddha names}
552 -1
Once again, we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that their power of compassion protects and receives all. We pray that all the beings in the Ash River and all other hells are liberated. We pray that they will be liberated from all sufferings. We pray that the karma of hell is purified. We pray that they leave the hell and obtain the Vajra bodies. We pray that they leave the sufferings of hell and attain the blissfulness of Nirvana. After leaving the hell, they should remember the sufferings of hell and thus put forth the Bodhi mind. We pray that we escape from the house on fire (six realms) together and reach the Buddhahood with all the bodhisattvas.
Chapter 29: Bowing to the Buddha On behalf of the Hell of Drinking Molten Copper and Hell of Charcoal Pit
In today's Dharma assembly and on behalf of all hells of the ten directions and end of emptiness: hell of drinking molten copper , hell of squeezing, hell of wailing, hell of great wailing, hell of heat, hell of extreme heat, hell of charcoal pit and burning woods, and other such immeasurable and boundless hells, we take refuge in the world's most compassionate fathers with our sincere bodhi hearts.
{Buddha names}
556-3
Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that their power of compassion saves all the beings in hell of drinking molten copper. We pray that their offenses and hindrances are eliminated and they are liberated from all sufferings. From today onwards, we pray that they do not return to the hell. We pray that they leave the life of hell and attain the life of Pureland. We pray that they attain wisdom, four immeasurable minds, six paramitas, the four unlimited bodhisattva powers of reasoning, six transcendental powers, and at-will freedom. We pray that they leave the realm of hell and attain Nirvana.
Chapter 30: Bowing to the Buddha On behalf on the Hell of Weaponry
In today's Dharma assembly and on behalf of all the hells of the ten directions and end of emptiness: hell of imagination, hell of black sand, hell of body pinning, hell of fire well, hell of stone mortar, hell of boiling sand, hell of swords and soldiers, hell of famine, hell of the copper pan, and other such immeasurable hells, we take refuge in the world's most compassionate fathers with our sincere bodhi hearts.
{Buddha names}
560-2
Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that their power of compassion protects all the beings. We pray that today the beings in the hell of swords and soldiers and other such hells are liberated from all the sufferings. After leaving the hell, they should remember the sufferings of hell and thus put forth the Bodhi mind. They should incessantly cultivate the bodhisattva path until they attain buddhahood. Then they would guide all sentient beings towards Buddhahood.
Chapter 31: Bowing to the Buddha On behalf of the Hell of the Flaming City and Sword Mountain
In today's Dharma assembly and on behalf of all the hells of the ten directions and end of emptiness: hell of flaming city, hell of stone cave, hell of boiling water, hell of sword mountain, hell of tiger and wolf, hell of iron bed, hell of hot wind, hell of hot flame, and other such immeasurable and boundless hells, we take refuge in the world's most compassionate fathers with our sincere bodhi hearts.
{Buddha names}
564-4
Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that their power of compassion embraces all the beings. We pray the beings who are suffering in the hell of sword mountain and all other hells would be liberated today. With the power of the Buddha, Dharma, Bodhisattva, and virtuous sages, we pray that all the beings who are suffering and will be suffering in the hells of the ten directions are liberated and their karma of hell are eradicated. From today until the Buddhahood, they longer return to the three evil destinies. During the cycle of birth and death, they always meet with the Buddhas. They will have wisdom and at-will freedom. They cultivate vigorously and incessantly until they attain the Buddhahood.
Chapter 32: Bowing to the Buddha On Behalf of the Realm of Hungry
In today's Dharma assembly and on behalf of the hungry ghosts and spirits of the ten directions and end of emptiness, we respectfully take refuge in the world's most compassionate fathers with our sincere bodhi hearts.
{Buddha names}
568-4
Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that their power of compassion embraces all the beings. We pray that all the offenses and hindrances of hungry ghosts and spirits of all directions are eradicated. We pray that they will be liberated from all sufferings. Their bodies and minds are comfortable without afflictions. Their bodies and minds are content without hunger. With the Dharma of sweet dew, they attain the four immeasurable mind, six paramitas, the four unlimited bodhisattva powers of reasoning, six transcendental powers, and at-will freedom. We pray that they leave the realm of hungry ghosts and attain Nirvana.
Chapter 33: Bowing to the Buddha On behalf of the Realm of Animals
In today's dharma assembly and on behalf of the animals of all directions and animals from four forms of birth living in the water, land and air, we respectfully take refuge in the world's most compassionate fathers with our sincere bodhi hearts.
{Buddha names}
572+4
Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that their power of compassion embraces all the beings. We pray that the offenses and hindrances of the animals of all directions and end of emptiness are eradicated. We pray that they will be liberated from all sufferings. We pray that they leave the evil destiny and attain the Buddhahood. Their minds and bodies are peaceful and blissful like the third stage of Dhyana (one of the heavens). They attain the four immeasurable mind, six paramitas, the four unlimited bodhisattva powers of reasoning, six transcendental powers, and at-will freedom. We pray that they leave the realm of animals and attain Nirvana.
Chapter 34: Praying on behalf of the Sentient Beings in the Six Realms
Through the merits from paying utmost respect to the Buddhas on behalf on all the heavenly beings, immortals, and dragon and spirits of eight categories, we pray that all the sentient beings in the ten directions, end of emptiness, four forms of birth, six realms, past, present, and future put forth the Bodhi minds until they attain the Buddhahood. We pray that they no longer waste their lives in doing something that they are not supposed to do and refusing to do something that they are supposed to do. We pray they do not repeat the ten evil deeds and five rebellious acts (patricide, matricide, killing an arhat, shedding the blood of a Buddha, and destroying the harmony of the sangha) that cause sufferings in the three evil destinies. Through the merits from prostrating to the Buddhas, we pray that all sentient beings attain the Bodhisattva's purified physical, verbal and mental deeds. They attain the great mind of Bodhisattva. Like the great land, the great mind of Bodhisattva give rise to all the good roots. Like the great sea, the great mind of Bodhsattva receives and keeps the great dharma wisdom of all Buddhas. Like the Mount Sumeru, the great mind of Bodhsattva provides a basis for all the beings to rely on in the process of reaching the Buddhahood. Like the Mani pearl (wish-fulfilling pearl), the great mind of Bodhsattva keeps them away from all the afflictions. Like the Vajra (diamond), the great mind of Bodhsattva has a firm determination on all Dharma. Like the firm and sure mind, the great mind of Bodhsattva cannot be destroyed by the Maras (devils) and unorthodox teachings. Like the lotus, the great mind of Bodhsattva is not polluted by the dharma. Like the Udumbara tree (It is supposed to produce fruit without flowers once in 3000 years. It is said to flower, hence symbolizing the rare appearance of a Buddha, pg. 456), the great mind of Bodhsattva is hard to be encountered in all kalpas. Like the bright sun, the great mind of Bodhsattva eradicates all ignorance and hindrances. Like the emptiness (Sunyata), the great mind of Bodhsattva is boundless and cannot be measured. Next we pray that from today all sentient beings of four forms of birth and six realms use their seventh consciousness to realize the sixth consciousness that can decide, believe, and understand the Buddha Dharma. They always think about the Buddha Dharma and no longer dwell in rivolous activities. They vigorously and fearlessly practice giving without sparing anything. They transfer all the merits and virtues they cultivated. They focused on true Dharma and do not return to the deviant teachings. They view both the good and bad dharma as illusionary. They soon escape the cycle of birth and death in the three realms (realm of desire, realm of form, and realm of formlessness). They perceive the profound and wonderful Dharma. We pray to provide complete offerings to all the Buddhas, all the lofty Dharma, all the Bodhisattvas, and all the virtuous sages. We embrace all the future sentient beings who don't have the same vows as us. We pray that everyone attains merits, virtues, and wisdom. With the power of Buddha, we pray to attain at-will freedom and the Buddhahood.
Chapter 35: Be mindful of Impermanence
In today's Dharma assembly, now that we have repented and made resolves on behalf of the six realms, we should realize that the worldly dharma is impermanent. We should be mindful that the law of cause and effect affects the past, present, and future. Doing good deeds results in blessings while doing bad deeds results in retribution. This law of cause and effect is unchangeable. We pray that all the sentient beings realize impermanence and diligently cultivate good karma. The wise ones always say that even if one live for millions of years but indulges in five desires (wealth, sex, food, fame, and sleep), one would not escape from falling into the three evil destines. Since we have a much shorter life span, we should not lenient. Moreover, the world is illusionary and impermanent. What we possess will be lost and what goes up must come down. Gathering is followed by separation and birth is followed by death. Not even our loved ones, our fathers, mothers, siblings, spouses, and relatives, could substitute for us at the time of our death. Neither high official position, wealth, imploration, nor offerings could prolong our lives. The sutra says the death signifies the end of life. After the last breath, the consciousness leaves. Both sentient beings and non-sentient beings are subject to death. One suffers at the time of death. The relatives mourn the passing. One is terrified because one does not know what to rely on. One witnesses the good and evil karma of the past. The heavenly spirits would escort one who did good deeds. The ox-head warden would capture one who did evil deeds. Neither the faithful children nor the spouses could rescue one. One feels like the body is being sliced. Since the pain and suffering are unbearable, one is extremely terrified. One is full of hatred and anger because at this moment one is unable to put forth a good thought or cultivate a good deed. No one can act as a substitute for these sufferings. The Nirvana Sutra says that at death one travels through a treacherous path (to hell) without food and company. One travels continuously through the dark and unending path. There is no escape after one enters the hell. One who did not cultivate good deeds will end in the evil destinies after death. The sufferings are unbearable and indescribable. One is terrified by the horrible sights in hell. In today's dharma assembly, we realize that the cycle of birth and death and the retribution are like endless rings. No one can see and find the lonely ghost. Knowing this, we should diligently cultivate the four immeasurable minds and six paramitas. We must not falsely think that we can be complacent because we are still healthy. We sincerely take refuge in the world's most compassionate fathers.
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Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that their power of compassion embraces all the beings. In today's dharma assembly, we pray that from today until reaching the Buddhahood all the offenses and immeasurable sufferings are eradicated. All the afflictions and karma are cleansed. We will be present at all the Buddhas' Dharma assemblies. We pray to cultivate the bodhisattva path and gain at-will rebirth. We diligently cultivate the four immeasurable minds and six paramitas. Through the cultivation, we attain the four unlimited bodhisattva powers of reasoning and six transcendental powers. The hundreds and thousands of samadhi (deep concentration) that we attain allows us to gain the wisdom of understanding all the Dharma. We pray that we soon attain the Buddhahood.
Chapter 36: Bowing to the Buddha On behalf of the Laborers and Farmers
In today's Dharma assembly, on behalf of all laborers and their families we bow respectfully to the Buddhas. Additionally, on behalf of all prisoners who are subjected to various punishments, we bow respectfully to the Buddhas. We should be mindful that although they were born as humans, they have more sufferings than happiness. Their loss of freedom was caused by their bad deeds of present or past lives. Some of them finished their terms but were not released due to the negligent of officials. Some of them were sentenced to the death penalty and no one is saving them. Today, on behalf of all such sentient beings and their families we compassionately take refuge in the world's most compassionate fathers.
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Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that their power of compassion protect all the beings. We pray that from today until reaching the Buddhahood all the offenses, hindrances and sufferings of the laborers and their families are eradicated. We pray that they attain long lives and happiness. We pray that they are free from disasters and afflictions. We pray that they bring forth the Mahayana mind and cultivate the bodhisattva path. We pray that their cultivation of four immeasurable minds and six paramitas is complete. They are liberated from the sufferings of birth and death and attain the blissfulness of Nirvana. By transferring the merits of paying respect to the Buddhas, we pray that all the sufferings of the prisoners and their families are eradicated. We pray that the resentment and hatred between the plaintiffs and the defendants are eliminated. We pray that after they are released from the prison they cultivate the excellent dharma. We pray that they will have an endless live span and limitless wisdom. Their minds and bodies are peaceful and blissful like the third stage of Dhyana (one of the heavens). They are mindful of the sufferings of imprisonment and are grateful of the kindness of the Buddhas. They stop all bad behaviors and cultivate good deeds. We pray that they bring forth the Mahayana mind and cultivate the Bodhisattva path until they attain Vajra mind. Then they return to guide all the sentient beings to attain the Buddhahood.
Chapter 37: Transference of Merits
In today's Dharma assembly, we have brought forth the Bodhi resolve and accomplished what we set to accomplish. We should then transfer all the merits. The sentient beings who are attached to the fruition and retribution will not be liberated from the cycle of birth and death. If we can even transfer the merits of small blessings or good deeds, then we are not attached to the fruition and retribution. The non-attachment allows us to be free. Therefore the sutra says that we can gain immense benefits if we can transfer the merits of our cultivation. So today we should advise all sentient beings to transfer the merits without attaching to fruition and retribution. We sincerely take refuge in the world's most compassionate ones.
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Once again we prostrate sincerely to the Triple Gems of the ten directions and end of emptiness. We pray that their power of compassion protect all the beings and all the vows are fulfilled. From today until the Buddhahood, all of us attending today's dharma assembly will cultivate the bodhisattva path and vow never to give up. We will first guide the sentient beings before attaining the Buddhahood. If there are still sentient beings who remain in the cycle of birth and death, we pray that they are born with pure physical, verbal, and mental karma. We pray that they bring forth the gentle mind, peaceful mind, vigorous mind, Nirvana mind, true mind, focused mind, generous mind, great winning mind, great compassionate mind, settling mind, joyful mind, guiding all to the Buddhahood mind, protecting all mind, protecting the Bodhi mind, and praying to attain the impartiality of Buddha mind. They bring forth such vast and wonderful minds. They attend to Dharma discourses, cultivate the samadhi (concentration) of non-desire, and gain blissfulness. We pray that all the sentient beings never give up their Bodhi resolves and attain the perfect Enlightenment.
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Dharma of transference of merit on behalf of sentient beings. In today's Dharma assembly, we kneel down and join our palms. We chant the following attentively:
On behalf of all the divine beings and immortals of the ten directions, we now transfer all the merits and virtues. Together we attain the perfect Enlightenment.
On behalf of all the dragons, ghost, and spirits of the ten directions, we now transfer the merits of all good deeds. Together we attain the Great Vehicle path.
On behalf of all the kings of the ten directions, we now transfer all the Bodhi merits. Together we attain the supreme path.
On behalf of the beings in the six realms, we now transfer the merits of even small good deeds. Together we attain the supreme path.
On behalf of the Buddhist disciples of the ten directions, the sangha, the non-attached Arahat of the fourth fruition, and the Pratyekabuddhas, we transfer the merits to the Buddha path.
On behalf of all the Bodhisattvas of the ten directions, the beings who recite and uphold the sutras, the cultivator of Dhyana, and the beings who hold the precepts, we transfer the merits of Three Vehicles (precepts, morality, and wisdom) to the sentient beings. Together we attain the supreme path.
We suggest that the sentient beings in the realms of heaven and human transfer the merits of all their good deeds. Together we attain the supreme path.
We should bring forth the Bodhi mind and repent all our karma. We should also suggest others to do the same. We should transfer all merits from these good deeds to the sentient beings.
We would not give up our Bodhi vows until all the sentient beings have attained the Buddhahood. We would attain supreme Enlightenment only after all the sentient beings have attained the Buddhahood.
We wish that the Buddhas, Bodhisattvas, and faultless sages in this live and future lives recognize our vows and embrace us.
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In today's assembly, on behalf of all kings, emperors, parents, relatives, teachers, elders, compatriots, devotees, kind and bad people, four deva-kings (guardian of the world), Mara kings of the ten directions, we sincerely transfer all the merits. In addition, on behalf of all the bright and honest dragon kings of five directions and dragon spirits of the eight directions who protect and uphold justice and mantra, we transfer all the merits. Next, on behalf of all the souls of the departed, we transfer the merits. On behalf of all the sentient beings in the vastness of space, we transfer the merits. We pray that from today until the Buddhahood all the heavenly beings, immortals, dragons and spirits of the eight categories, and all the sentient beings realize that all the dharma is without form (lakshana). Therefore they should not cling to form and dharma.
The Repentance of Compassion and Enlightenment Path
Scroll Ten
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Chapter Thirty-Eight: The Dharma Method of Bodhisattva's Transference
In today's Dharma assembly, we, who have common karma, with hard working and strenuous effort, have cultivated boundless meritorious deeds. Everyone should give rise to such thought that all such meritorious deeds should benefit all sentient beings and help them realize the ultimate purity. Through transferring the merits from our repentance, we wish that all sentient beings will no longer have to go through the boundless sufferings and affliction resulting from being born in the destinies of the hell, hungry ghost, animal, or King Mara.
We hope that the merits from this repentance would provide shelter for all sentient beings from the suffering of the five aggregates and afflictions. We hope that it can also serve as the great refuge for the sentient beings in horror so they can cease to fear and attain supreme wisdom. We hope that it can provide safe harbor for all sentient beings so they can obtain ultimate peace, serve as light of wisdom to diminish darkness of ignorance and all will achieve ultimate purity, and provide the guidance to all sentient beings through various expediency for them to obtain the pure wisdom.
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In today's Dharma assembly, we, who have common karma, employed the same method that the Bodhisattvas and the Mahasattvas use to transfer their meritorious deeds to both their enemies and loved ones because the Bodhisattvas have compassion for all sentient beings and treat all equally and without discrimination. If there is any sentient being who loathes Bodhisattvas, and has heinous evil intentions, the Bodhisattvas would expound the profound Dharma to purify and calm their mind. It is like no poison can contaminate the ocean and it's the same for the Bodhisattvas. Although some sentient beings, with ignorance and stupidity, not only do not try to replay Bodhisattvas' kindness but give rise to infinite evil intentions, they can not deter Bodhisattva's determination. Just as the bright sun shines on everyone, even the ones with no eyesight, so are the Bodhisattvas'compassion and determination.
The Bodhisattvas do not retreat because there is evilness, and they do not stop cultivating virtuous deeds because sentient beings are hard to transform. They have pure and deep faith in the virtuous deeds and encompass endless compassion. The Bodhisattvas sincerely transfer the merits of their virtuous deeds to all sentient beings. The Bodhisattvas treat all sentient beings with heart of happiness and joy, purity, tenderness, mercy, compassion, loving care, acceptance, benefiting, peace, and of most profoundness. Following the example of the Bodhisattvas and the Mahasattvas making such transference of their merits, we also like to do the same.
In our mind as well as speaking with mouth, we like to transfer all our merits and virtues to all sentient beings so they can be born in the pure destinies with pure life and they will cultivate and accomplish all merits and virtues in this world that can not destroyed . All will have unlimited wisdom. With dignified deeds of body, speech, and mind, every one will be able to meet the Buddhas, and will listen and accept their teaching of true dharma with unobstructed faith. After listening to the Buddha's teaching, they will no longer have any doubts or delusion and will always remember to purify their actions of the body, speech, and mind, and cultivate the most supreme meritorious deeds. They will never be destitute and always have the seven fortunes and, through the merits accumulated from learning and applying the teaching of all Bodhisattvas, they will attain the supreme liberation and equanimity. They will always be compassionate toward all sentient beings and they will always be born with pure body, eloquence and persuasiveness. They will always give rise to good intension without defilements and they will learn the profound truth and be able to teach and transform all sentient beings so all can attain buddhahood. We like our transference to be like that of the Bodhisattvas and the Mahasattvas that they are as vast as the dharma nature and as ultimate as the vast space. We pray that all our bodhi resolve will be fulfilled and so are the resolves of all sentient beings in the four forms of existence in six destinies. Again, we sincerely prostrate to and take refuge in the following world's most compassionate ones:
{Buddha names}
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Again, we take refuge in the triple gems in the ten directions and in all space. We request that their kindness and compassion will embrace all sentient beings to whom the merits are transferred and help them fulfill their wishes.
For those sentient beings who have committed countless offenses and should receive countless suffering as retributions in the evil destinies and they break the Bodhi resolve they made today, or they deviate from the Bodhi path or go astray from their Bodhi vow, we request that the Bodhisattvas and all holy sages of the ten directions, based on their kindness and compassion and their original vow, will help these sentient beings in three evil destines to be librated.
We also request that the Bodhisattvas would not give up on us and help us unload all burdens and non-discriminately liberate all sentient beings from the sufferings of birth, aging, sickness, death, worries, and countless difficulties and disasters and that they will all be purified and accomplish all virtuous deeds and achieve the ultimate liberation. All will abandon and leave behind all evil attachments and afflictions, friends with bad influence, and will make friends with benevolent and virtuous ones and they will only have the pure karma and completely eliminate all sufferings, and bring forth the same resolves as those of all the Bodhisattvas, be joyful when seeing the Buddha (by understanding the truth), obtain the true wisdom and will return to liberate all other sentient beings.
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Chapter Thirty-Nine: Making Wishes
In today's Dharma assembly, we, who have common karma, after making transference of our will next make the following vows: As all the offenses originate from the six sense organs, we should realize that they are the foundations of all troubles. Although six sense organs may be the origin of all offenses, they can also be used to create boundless good karmas. The Shen-Mon sutra states that by guarding the six sense organs, and purifying our actions of our body, speech, and mind, we can prove that they are the roots of virtuous deeds. Therefore, we will make vows in regard to the six sense organs.
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Making the wishes in regard to the eyes.
We wish that, starting from now until we attain enlightenment, everyone in today's dharma assembly, all sentient being in the four forms of births and six paths of reincarnation will not see the deeds of greed and desire, discontentment and tricks to get what one desires. They will not see the acts of slandering and excessive flattering and will not see the distracting colors of blue, yellow, red, and purple. They will not see the ugly sights of anger, hatred, debates, and arguments, nor will they see the fights that do harm to others. They will not see the acts of slaughter and killing of sentient beings or the sights of stupidity, betrayal and distrust.. They will not see acts of shamelessness, disrespect, and arrogance or the sight of any of the ninety-six deviant views.
May all sentient beings have the following from now on: the shiny colors of eternally abiding Dharma body in the ten directions; the purplish-golden colors of the Buddha's body with thirty-two major marks and eighty minor marks; the divine beings and immortals presenting precious treasures and flowers to the Buddhas; and the light in five colors emitting from the mouth of those who expound Dharma to help liberate other sentient beings; the transformation bodies of the Buddhas and Bodhisattvas appearing everywhere in the ten directions; and the light radiating from the top of the Buddhas' heads at various encounters by those who have the affinity to meet the Buddhas.
May they often get to see the Bodhisattvas, Pratyekabuddhas, Arhats and all sages in the ten directions and, accompanied by all sentient beings and their relatives, get to see the Buddhas. May they also get to see the good deeds, the pure flowers of seven awakening, the wonderful fruition of liberation, the joy of all the ones attending today's dharma assembly from appreciating the Dharma heard and respectfully accepting the teaching, May they also see all the practices of generosity, patience, rigorous cultivation, quietness, meditation, and cultivation of wisdom, the sight of the joy of all sentient beings attaining the realization of non-arising and non-extinction and when they are certified by the Buddhas that they will attain enlightenment, the sight of all acquiring the unobstructed wisdom and of all eradicating of the darkness caused by ignorance, and be the next to become a Buddha, and the sight of all sentient beings enjoying themselves in the stream of dharma teaching.
Now that we have made the wishes in regard to the eyes, with utmost sincerity, together, we prostrate to take refuge in the world's most compassionate ones:
{Buddha names}
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Once again, we take refuge in the triple gems of all directions and all spaces. We pray that, with their kindness compassion, they will help us fulfilling our wishes and accomplishing our vow to attain enlightenment.
Making the wishes in regard to our ears
Next, we wish that, starting from now until enlightenment is attained, everyone in today's dharma assembly, all sentient being in the four forms of births and six paths of reincarnation will not hear the sound of crying due to suffering and afflictions, the sound of suffering from the Uninterrupted Hell, the sound of loud rumbling sound of boiling water in the hells, the sound of the sentient beings being torn by the mountains of knifes, trees of swords, the sound of endless suffering from the eighteen levels of hells. May they not hear the sound of suffering from the hungry ghosts being constantly hungry and thirsty but not able to take any food, nor the sound from the burning joints of the hungry ghosts as loud as the sound of five hundred carriages rolling, the sound of suffering from those who are born in the animal realms with their body as huge as the five yojanas (very long distance) constantly being bitten by little worms, or the sound of suffering from those who are born as camels, mules and horses because they escaped from paying their debts (in previous lives) that having to carry heavy loads all the time and are being beaten.
May we not hear the sound of the eight kinds of suffering which include being separated from our loved ones, always encountering despised persons, etc. May we not hear the sound of suffering from the retribution of four hundred and four sickness, the sound of any unwholesome deeds and evil offenses, nor the sound from all sorts of musical instruments that distract our mind.
May all sentient beings, from now on, always hear the eight kinds of wonderful sound of the Buddha when expounding the Dharma, the teaching of impermanence, the truth of suffering, and absence of independent self-nature in all existence. May they often hear about the eight-four thousands kinds of Paramitas (perfection in cultivation), the expedient teaching of all dharma being void of self-nature, through one sound made by all Buddhas expounding the Dharma and the sentient being of different capability of understanding being liberated from their teaching, that all sentient beings have inherent Buddha nature to become enlightened and that the Dharma body will eternally abide in this world, about the patience and diligence of the Bodhisattvas who have achieved the tenth ground, about the realization of the non-arising (and thus non-extinction) leading to obtaining the wisdom of the Buddhas and being able to transcend the three realms (desire, no-desire, and formless realms), and about the Bodhisattvas with dharma body (possessing true insight and wisdom) entering the dharma stream, contemplating on both the mundane and the ultimate truth, with every thought embracing ten-thousand virtuous deeds.
[May we always hear about the Pratyekbuddhas and Arhats in the ten directions attaining the fruition of their practices, the sound of sovereign Sakra expounding the Prajna (teaching of wisdom) to the divine beings in the heavens, the sound of the teaching by the bodhisattvas of the tenth ground, ready to be the next Buddha, expounding non-regression practice in the Tusita heaven, the fact about all good deeds will lead to buddhahood and the sound of all buddhas praising all the sentient beings who practice ten virtuous deeds or rejoice over others who do the virtuous deeds, and the voice of the Buddhas praising someone will soon attain Buddhahood.
Now that we have made the wished in regard to the ears, with utmost sincerity, together, we prostrate to take refuge in the world's most compassionate ones:
{Buddha names}
Again, we take refuge in the triple gems of all directions an all space. We pray that, through their kindness and compassion, they will help us fulfilling our wishes and accomplishing our bodhi resolve (of attaining enlightenment).
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Making wishes in regard to our nose
Next, we wish that, starting from now until enlightenment attained, everyone in today's dharma assembly, all sentient being in the four forms of births and six paths of reincarnation will not smell the food made from killing sentient beings, the odor from hunting and setting fire to burn and kill other sentient beings, or the odor from steaming, boiling, frying other living beings. May we not smell the odor from the thirty-six kinds of objects made from leather, the distracting fragrance from lavish fabric and clothing. May we never smell the odor of flesh being torn and burned in the hells, the odor of the food for the hungry ghosts turned into smelly excretion and blood, the odor of smelly animals, the odor of the ulcers on the skin of the sick ones who have no one to look after them, the odor of urine and stool, or the odor from the dead body inflating, decomposing and being eaten by worms.
We pray that, from now on, all sentient beings born in the six destines will always smell the priceless incense made from precious fragrant wood found in the worlds in the ten directions, the scent of the five-colored majestic flowers of Yu-Tan and Bao-Luo(?), the scent from the flowers and the trees in the joy garden. May we always smell of the scent that will fill the place of dharma assembly in the Tusita Heaven when the Dharma is being expounded there, the scent from the fact that there are sentient beings in the ten directions keeping the five precepts, doing ten virtuous deeds, and practicing six contemplations. May we always smell the scent of the seven kinds of expedient practices (before attaining Arhatship) and sixteen practices (related to the understanding of the four noble truths), the scents from the virtues of the Pratyekabuddhas and those with no more learning needed in the ten directions, the scent from the four accesses in the stages of the Pratyekabuddhas attaining the stage of no more outflows (no more afflictions), and the scent from the countless Bodhisattvas including the joyful bodhisattva, the defilement-eradicating bodhisattva, light-emitting bodhisattva, burning-wisdom bodhisattva, hard-to-supercede bodhisattva, appearing-in-person bodhisattva, not-moving bodhisattva, superior- wisdom bodhisattva, and dharma-cloud bodhisattva. May we always smell the scent from the Sages achieving liberation from the practices of morality, concentration and wisdom, and attaining the five-part dharma body (at the stage of no more learning) through liberated insight, the scent from the Buddhas attaining Buddhahood, the scent from the thirty-seven practices (for the attainment of enlightenment), contemplation on twelve causes and conditions, and the six perfections, the scent of the Buddha's three contemplations out of their great compassion, the ten powers possessed by the Buddha (of perfect knowledge in ten aspects), the four fearless minds of the Buddhas and Bodhisattvas (in teaching the sentient beings), eighteen distinctive characteristics of the Buddha (compared with all other beings), the scent of the eight-four thousand practices, and the scent from immeasurable number of perfect dharma bodies abiding in the ten directions.
Now that we have made the wishes in regard to our nose, with utmost sincerity, together, we prostrate to take refuge in the world's most compassionate ones:
{Buddha names}
Again, we take refuge in the triple gems of all directions an all space. We pray that, through their kindness and compassion, they will help all sentient beings fulfilling their wishes and accomplishing their bodhi resolve (to attain enlightenment).
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Making vow in regard to our tongue
Next, we wish that, starting from now until enlightenment attained, everyone in today's dharma assembly, all sentient being in the four forms of births and six paths of reincarnation will not taste the food made from killing any other sentient beings, those who die on their own, or eat any raw flesh, blood or spinal fluid from any living being, the food with poison added by those who hold strong resentment toward us, or any food that will induce greed, attachment, and affliction.
We pray that all sentient beings can always taste the flavors of hundreds kinds of delicacy, the flavors of natural drinks and foods enjoyed by the divine beings in the heavens, and the flavors of gourmet rice. May we always taste the same kind of food the Buddha had, the flavor which results from cultivating and practicing morality, concentration, and wisdom, and enjoy the blissful joy in dyana (concentrative state), the flavor of countless virtues nourishing the harmonious life of wisdom, the unique flavor of liberation, and the most supreme flavor of the ultimate bliss of nirvana.
Now we have made wishes in regard to our tongues. Together, we, with utmost sincerity, prostrate to and take refuge in the world's most compassionate ones:
{Buddha names}
Again, we take refuge in the triple gems of all directions an all space. We pray that, through their kindness and compassion, they will help all sentient beings fulfilling their wishes and accomplishing their bodhi resolve (to attain enlightenment).
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Making wishes in regard to our body
Next, we wish that, starting from now until enlightenment attained, everyone in today's dharma assembly, all sentient being in the four forms of births and six paths of reincarnation will never feel the following sensation: delusive(?) touch of five desires, the sensation of boiling water, burning coal, or extreme coldness, the sensation of the hungry ghosts from their head being burned by fire, their mouth being poured with melted copper, the sensation of the animal's body being peeled and torn apart, the sensation of ones who are filled with suffering and afflictions and four hundred and four kinds of illness, the unbearable sensation of extreme hot and cold, the sensation from being bitten by various bugs like mosquitoes and fleas, or the sensation of being hurt by knives or sticks or being intoxicated, or the sensation of various sufferings from hunger, thirst, etc.
We wish that all sentient beings will always feel the sensation of wearing nice cloths from the heavens, the sensation of the natural sweet dews, the pleasant sensation of neither too cold nor too hot, the sensation of no starvation, no thirst, no illness, and no affliction, and no sensation of the pain from being hurt by knives or sticks.
May we always feel at ease in daily life and the sensation of no worries or fears, the sensation the gentle wind blown from Buddha' Purelands in the ten directions, the sensation of having cleansed our body and mind in the pond of seven treasures in the Buddhas' Pureland in the ten directions, the sensation of the freedom from the suffering of aging, sickness, and death, the sensation of being able to fly freely to listen the Dharma teaching with all the Bodhisattvas, and the sensation of realizing the true self with mastery in eight aspects when the Buddhas enter nirvana.
Now we have made our wishes in regard to our body. Together, we, with utmost sincerity, prostrate to and take refuge in the world's most compassionate ones:
{Buddha names}
Again, we take refuge in the triple gems of all directions an all space. We pray that, through their kindness and compassion, they will help all sentient beings fulfilling their wishes and accomplishing their bodhi resolve (to attain enlightenment).
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Making the wishes in regard to our mind
Next, we wish that, starting from now until enlightenment attained, everyone in today's dharma assembly, all sentient being in the four forms of births and six paths of reincarnation will always be aware of the problems related to greed, desires, anger, and ignorance, the problems related to killing, stealing, sexual misconduct, lying, excessive flattering, slandering, and harsh speech, be aware of the retribution of uninterrupted suffering resulted from killing one's father or mother, killing an Arhat, harming the Buddha's body, causing contention among the Sangha members, slandering about the Buddha, the Dharma, and the Sangha, and not believing the law of Cause and Effect. We wish that we will always believe in rebirth after one's death based on ones own actions, we will know to stay away from friends with bad influence or incorrect views and be friends with the benevolent ones with the right views, be aware that it's wrong to learn and accept the ninety-six kinds of non-Buddhist teaching, be aware that three kinds of outflows, five coverings, and ten kinds of entanglement are hindrances to practice, and be aware that we should be fearful with being born in the three realms to suffer the cycles of birth and death.
We wish that we will be aware that all sentient beings have Buddha-nature, that the Buddha is our compassionate father and a supreme doctor, that his teaching is the cure to the sickness of all sentient beings and all sages are the doctors attending to the sentient beings illness, be aware that all who have taken refuge in the Triple Gems should uphold the precepts, and practice the ten virtuous deeds and that these conducts can cause one to be reborn in the heavens or as a prestigious human being, be aware that without cultivating the seven expedient practices and added with the practice on the contemplating on the four noble truth, one cannot transcend the cycles of birth and death, be aware that one should practice to attain the state no-outflows (no affliction) and the sixteen minds (of eight tolerance and eight wisdom) through cultivating the sixteen aspects of the Four Noble Truths.
May we always be aware that realizing the Four Noble Truths being equal and without marks enables one to attain the four stages of fruition, that all forms of existence have common characterstics (like impermanence and lack of independent existence) and distinguishing characteristics (like the land is hard, water is wet, etc), that the twelve links of causes and conditions and the law of cause and effect cycle endlessly, and that we should practice the six perfections and the eighty thousands virtuous acts. May we be aware that we all be aware that we should eradicate the eighty-four thousands of afflictions, that the realization of non-arising will definitely lead us out of the cycles of birth and death, that the existence of the progressive ten unbinding among the fifty two stages of bodhisattva's practice, that through unobstructive (Vajra) resolve to eliminate the darkness of ignorance, we can attain the most supreme fruition of the Buddhahood and great Nirvana and completely accomplishing the all virtuous deeds and eliminating all offenses, and we understand the immeasurable merits, virtues, wisdom, and virtuous deeds of the ten powers, four types of fearlessness, eighteen different characters of a Buddha (as compared with all other beings in the Nine Realms) in the Buddha stage.
Now we have made our wishes in regard to our mind. Together, we, with utmost sincerity, prostrate to and take refuge in the world's most compassionate ones:
{Buddha Names}
Again, we take refuge in the triple gems of all directions an all space. We pray that, through their kindness and compassion, they will help all sentient beings fulfilling their wishes and accomplishing their bodhi resolve (to attain enlightenment).
647+3
Making the wishes in regard to our speech
Next, we wish that, starting from now until enlightenment attained, everyone in today's dharma assembly, all sentient being in the four forms of births and six paths of reincarnation will not speak of the Triple Gems disrespectfully or about the mistakes and offenses of the ones who expound the Dharma and will not say that good deeds do not bring good rewards and bad deeds yield no bad retributions. We will not say that there is no rebirth after our death and will not speak unbeneficial or harmful words about others. We will not proclaim the teaching and deviant views in the writing of the heterodox groups and will not encourage others to commit the ten bad karmas or the five heinous crimes. We will not speak of other's mistakes or offenses, involve ourselves in meaningless chatter or making fun of others, encourage others in believing in deviant teaching or evil spirits, judge other's good or bad looks, scold our parents, our seniors, and benevolent friends in anger, instruct others to commit crimes, or discourage or prevent others from doing good deeds.
We will always praise the Triple Gems and the merits and virtues of the ones who proclaim the Dharma and we will explain to others about the rewards and retributions from doing good and evil deeds. We will tell others about the fact that our consciousness continues after we die and we will only speak words that benefit other sentient beings. We will always speak about the Twelve Divisions of the Buddhist canon and that all sentient beings have the Buddha Nature to attain the permanent bliss and purification (of nirvana). We will always advise others to be filial to their parents, and respect their elders, to take refuge in the Triple Gems, uphold five precepts, conduct ten virtuous deeds, and practice the six contemplations. We will always praise the scriptures, speak of other's good conducts, and advise others to make friends with the benevolent and knowledgeable ones and to stay away from the ones with bad influence. We will always speak about the immeasurable merits and virtues of the ten abiding in the Buddha Stage and we will encourage others to cultivate Pureland practices which lead to attainment of the ultimate fruition (Buddhahood). We will always teach others to revere the Triple Gems, encourage them to sponsor or build the Buddha images (as pictures or statues) and to make offerings. We will always advise others that they should cultivate the various good deeds with the same sense of urgency as if they have to put out a fire on their head and persuade others to continually help the poor and the needy.
Now we have made our wishes in regard to our speech. Together, we, with utmost sincerity, prostrate to and take refuge in the world's most compassionate ones:
{Buddha names}
Again, we take refuge in the triple gems of all directions an all space. We pray that, through their kindness and compassion, they will help all sentient beings fulfilling their wishes and accomplishing their bodhi resolve (to attain enlightenment).
651-1
All Methods of Cultivation
Once again, we wish that all sentient being in the four forms of birth and six paths of reincarnation in ten directions and in all realms, after making their wishes today, will practice completely all methods of cultivation: the practice of having deep faith in and being respectful to the Triple Gems; the practice of having solid faith without any doubts; the practice of diligently repenting for the elimination of the arising of evil intentions; the practice of remorse for purifying their thoughts; the practice of guarding physical deeds by not committing any offenses through their body, speech and mind; the practice of guarding their speech by not committing the four offenses by speech; the practice of calming their minds and purifying their intentions; the practice of bringing to accomplishment their bodhi resolve; the practice of compassion by not harming any living beings; the practice of compassionately advising others in accumulating meritorious deeds, the practice of not rejoicing in harming others; the practice of utmost sincerity by never deceiving or taking advantage of others; the practice of the Triple Gems for eradicating the three evil destinies; the practice of being truthful by never making or telling lies; the practice of preventing being harmed by never showing arrogance toward others; the practice of never hesitating; the practice of preventing disputes by stopping the thoughts of fighting and suing others; and the practice of impartiality to comply with the true dharma.
We also wish that all sentient beings will practice completely the following immeasurable methods of cultivation: the practice of the mind by observing their mind as illusion; the practice of observing the illusive nature of the mind to eliminate any unwholesome roots; the practice of gaining supernatural power so they can be at any place at will; the practice of deepening faith; the practice of resolving not to regress in their cultivation; the practice of contemplation on both the good and the bad; the practice of concentration to follow the path; The practice of growing the roots of wisdom by controlling the mind, staying on the right path; the practice of the power of faith by contemplating impermanence and emptiness; the practice of the power of diligence by overcoming the threat by the demons; the practice of the power of right thought and never forgetting; the practice of the power of concentration to eradicate delusive thoughts; the practice of entering enlightenment by continuous endeavors; the practice of right concentration by continuously practicing the Buddha path; the practice of eventually attaining Pure Nature and not dwelling in the other vehicles (of Arhats, Pratyekabuddhas, etc.)
We wish that all sentient beings will practice these eighty thousand methods of practice of the Bodhisattva and Mahasattvas and to purify the Buddha lands. We wish that they will persuade and transform their stinginess (in sharing wealth and knowledge) and enviousness and liberate the sentient beings in the evil destinies and with Eight Difficulties; embrace the ones who are argumentative and those with anger and hatred; and transform the indolent ones by encouraging them to cultivate good deeds diligently and to practice concentration to calm the mind with wandering thoughts.
Now that we have made our wishes, together, we, with utmost sincerity, prostrate to and take refuge in the world's most compassionate ones:
{Buddha names }
Again, we take refuge in the triple gems of all directions an all space. We pray that, through their kindness and compassion, they will protect and embrace all sentient beings in the three realms and in the four forms of existence in six destinies and that, through today's repentance of compassion and enlightenment path, all our resolves and wishes will be accomplished and fulfilled and we will receive the merits, virtues, and wisdom and the power to be at any place at will.
657+2
Chapter Forty: Our Sincere Requests
In today's Dharma assembly, we, who have common karma, together, have made wishes for all sentient beings of four kinds of birth in the six destinies and in the ten directions. Next, we like to request that all Bodhisattvas, through their kindness and compassion, will protect and embrace all such sentient beings. With the merits and virtues from today's repentance and resolves and with our thought of compassion, we wish that all sentient beings will joyfully seek the ultimate field of fortunes, truly believe that the rewards from making offerings to Buddha are countless, and mindfully follow the Buddha's example and attain the fruition of ultimate purity. May all sentient beings be very generous when making offering to the Buddhas; will cultivate the ultimate field of good fortunes in the Buddha's places, will go beyond the two vehicles and practice the way of bodhisattvas and obtain the Tathagata's ultimate liberation with the universal wisdom. Next, we wish that all sentient beings, will plant immeasurable good roots in the places of all Buddhas and accumulate the inexhaustible virtues and wisdoms; will practice and gain profound insight, the ultimate purification, and the most supreme wisdom; will gain the same supernatural power as the Buddhas, in that they can voyage freely in the universe at will without any difficulty; will follow the Great Vehicle and gain the boundless universal wisdom and they will abide in it forever. We wish that they will complete the first field of fortune and reach the state of omniscience (knowing all things); will never have antipathy against the Buddhas and will cultivate the virtuous deeds and joyfully seek the Buddha's wisdom; pilgrimage through all magnificent Buddha lands with various means, and will be able to enter all dharma realms in one thought. We wish that they can appear in countless manifestations throughout the worlds in the ten directions; manifest in vast bodies to be able to go anywhere freely; will have the supernatural power the Buddhas and adorn the ultimate other shore; and can exhibit the same supernatural power as the Tathagatas to be everywhere in all realms.
Now that we have made the above wishes, which are as vast the dharma nature and as ultimate as the empty space, we also wish that all sentient beings will be able to fulfill their wishes and accomplish their bodhi resolve (to attain enlightenment). Together, we, with utmost sincerity, prostrate to and request the following bodhisattvas to help the sentient beings when we have to receive our own retribution and won't be able to help them:
{Names of Bodhisattvas }
Once again we request the Bodhisattvas of all realms in the ten directions to do the following. We request that the Bodhisattvas and Mahasattvas, through the power of their original vows liberate all sentient beings, and will embrace and receive the countless sentient beings in the ten directions. We request that they will not leave out any sentient being and treat them as they are the benevolent and knowledgeable ones without discrimination. We wish that all sentient beings would appreciate the kindness of the Bodhisattvas and would follow and make offerings to them. We wish that the Bodhisattvas would mercifully embrace and receive all sentient beings and enable them to have the upright mind and follow the Bodhisattvas closely. We wish that all sentient beings would follow the Bodhisattva's teaching with joy and would not give rise to the thoughts of rebellion, would have the determination not to stay far away from the benevolent and knowledgeable ones; and leave all defilements behind. We request that the Bodhisattvas enable all sentient beings to rather sacrifice their own lives and everything they have for the sake of benevolent and knowledgeable ones and never disregard their teaching; to enable all sentient beings to cultivate the great compassion, stop all bad deeds, study the Buddha's true teaching, and put into practice; to enable all sentient beings to practice the same virtuous conducts as the bodhisattvas, bring forth the same resolves, attain the ultimate purity, possess the same spiritual powers to be at any place at will, follow the path of the great vehicle until they attain the ultimate universal wisdom, never be lazy in the course of this pursuit, ride the vehicle of the wisdom to reach the place of ease and calm, ride the vehicle of no-obstruction(?) and attain the ultimate self-mastery.
We like to transfer all the merit from the following to all sentient beings in all realms in the ten directions: taking refuge in the Triple Gems, removing all doubts and deepening our faith, sincerely repenting and bringing forth our resolves, revealing the retributions, being able to leave behind the retributions of being in the hells, resolving past resentments, joyfully making wishes, making transference of merits, and finally making requests (to the bodhisattvas).
We ask that the world honored Maitreya Buddha to be our witness and that the Buddha in ten directions will kindly sympathize and protect us from what we have repented, help us to fulfill our wishes. We wish(pray) that all sentient beings will be born in the land where the compassionate one was born and will be in the first assembly to listen to the Buddha's teaching, gain insight, and accomplish the same virtuous deeds and wisdom as the Bodhisattva's, enter the firm resolution (the mind of Vajra), and attain enlightenment.
665-3
The Praising of the Buddhas
The Buddha called “ Duo Tuo E Gie Du, E Lwo He, San Miao San Pwo Tuo” has ten names and he has liberated countless sentient beings from the suffering of the cycles of birth and death. Through the merits and virtues from today's repentance and making reverence to the Buddha, we wish (pray) that all sentient beings would be able fulfill their wishes and the Bodhi resolve. The vows and wishes we made today are the same as those made by Buddhas in the ten directions and in all realms. Because the vows and wishes of the Buddha and Bodhisattvas are infinite so are our vows and wishes. These vows are vast as the dharma nature (all existence), as limitless as the empty space, as infinite in time as the time in the future. Because there will not be an end to the existence of the sentient beings, neither will there be an end to my vows. Because there is no end, the world will not cease to exist, neither will my vows will be exhausted. Because there is no limit to the empty space, there will be no limit to my vows. Because the dharma nature will never cease to exist neither will my vows. Because the Nirvana will never cease to exist, neither will my vows. Because there is no end to the birth of the Buddha, neither will my vows. Because the Buddha's wisdom can never be exhausted, neither can my vows. Because there is no end to the mind and the conditions, neither are my vows. Because the arising of the wisdom will never stop, neither will my vows.
Because the worldly means, dharma means and the wisdom means to bring forth the goodness in the sentient beings cannot be exhausted, so can't my vows be exhausted. My vows will only terminate when the above ten inexhaustible are exhausted.
梁皇寶懺
梁皇寶懺
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Scroll 2 - 10 IBPS