慈悲道場懺法

第一冊

Emperor of Liang Jeweled Repentance

Repentance Dharma of Kindness and Compassion in the Bodhimanda

Volume 1
梁皇寶懺 Emperor of Liang Jeweled Repentance
梁皇寶懺
慈 悲 道 場 懺 法 （第一冊）
Repentance Dharma of Kindness and Compassion in the Bodhimanda ( Volume 1 )
Emperor of Liang Jeweled Repentance

Published and translated by: 慈悲道場懺法

Buddhist Text Translation Society
Repentance Dharma of Kindness and Compassion in the Bodhimanda
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© 2017 Buddhist Text Translation Society

Dharma Realm Buddhist University
Dharma Realm Buddhist Association 第一冊
Volume 1
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法界佛教總會 Dharma Realm Buddhist Association
Printed in Malaysia. 法界佛教大學 Dharma Realm Buddhist University
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 目錄 TABLE OF CONTENTS

【第一冊】 【Volume 1】
序言 ..................................................................................................................... vii Foreword ............................................................................................................... viii
梁皇懺緣起 ....................................................................................................... ix The origin .............................................................................................................. x
慈悲道場懺法傳 .............................................................................................. xi Prologue ................................................................................................................ xii
戒定真香讚 ....................................................................................................... 001 Praise of True Incense of Precepts and Samadhi ....................................................... 002
梁皇寶懺儀文 .................................................................................................. 003 Ritual of the Emperor of Liang Repentance ............................................................ 004

◉ 卷一 ....................................................................................................... 013 ◉ Roll 1 ....................................................................................................... 014

歸依三寶第一 .................................................................................... 025 Section 1 - Taking Refuge with the Three Treasures .................................. 026
斷疑第二 ............................................................................................. 041 Section 2 - Severing Doubt ...................................................................... 042
懺悔第三 ............................................................................................. 065 Section 3 - Repentance ............................................................................ 066

◉ 卷二 ....................................................................................................... 095 ◉ Roll 2 ....................................................................................................... 096

發菩提心第四 .................................................................................... 103 Section 4 - Bringing Forth the Bodhi Resolve ........................................... 104
發願第五 ............................................................................................. 127 Section 5 - Making Vows ......................................................................... 128
發迴向心第六 .................................................................................... 147 Section 6 - Bringing Forth the Resolve to Dedicate Merit ......................... 148

【第二冊】 【Volume 2】

◉ 卷三 ....................................................................................................... 174 ◉ Roll 3 ....................................................................................................... 175

顯果報第七 ......................................................................................... 182 Section 7 - Revealing Retributions ........................................................... 183

◉ 卷四 ....................................................................................................... 268 ◉ Roll 4 ....................................................................................................... 269

顯果報第七之餘 ............................................................................... 276 Section 7 - Revealing Retributions (continued) ........................................ 277
出地獄第八 ......................................................................................... 298 Section 8 - Exiting the Hells ..................................................................... 299

i ii
【第三冊】 【Volume 3】

◉ 卷五 ....................................................................................................... 349 ◉ Roll 5 ....................................................................................................... 350

解冤釋結第九 .................................................................................... 357 Section 9 - Dispelling Enmity and Resolving Animosity ........................... 358

◉ 卷六 ....................................................................................................... 427 ◉ Roll 6 ....................................................................................................... 428

解冤釋結第九之餘 ........................................................................... 435 Section 9 - Dispelling Enmity and Resolving Animosity (continued) ........ 436

【第四冊】 【Volume 4】

◉ 卷七 ....................................................................................................... 502 ◉ Roll 7 ....................................................................................................... 503

自慶第十 ............................................................................................. 514 Section 10 - Treasuring Our Good Fortune .............................................. 515
警緣三寶第十一 ............................................................................... 526 Section 11 - Exhortation to Rely on the Three Treasures ........................... 527
懺主謝大眾第十二 ........................................................................... 536 Section 12 - Encouragement from the Repentance Host ........................... 537
總發大願第十三 ............................................................................... 544 Section 13 - Making All-encompassing Vows .......................................... 545
奉為天道禮佛第十四 ...................................................................... 556 Section 14 - Bowing to the Buddhas on behalf of Heavenly Beings ........... 557
奉為諸仙禮佛第十五 ...................................................................... 566 Section 15 - Bowing to the Buddhas on behalf of Ascetic Masters ............. 567
奉為梵王等禮佛第十六 ................................................................. 572 Section 16 - Bowing to the Buddhas on behalf of Brahma Kings and
Others .................................................................................. 573
◉ 卷八 ....................................................................................................... 588
◉ Roll 8 ....................................................................................................... 589
奉為阿修羅道一切善神禮佛第十七 .......................................... 596
Section 17 - Bowing to the Buddhas on behalf of Asuras and All
奉為龍王禮佛第十八 ...................................................................... 604 Wholesome Spirits ............................................................... 597
奉為魔王禮佛第十九 ...................................................................... 610 Section 18 - Bowing to the Buddhas on behalf of Dragon Kings ............... 605
奉為國家元首禮佛第二十 ............................................................. 616 Section 19 - Bowing to the Buddhas on behalf of Demon Kings ............... 611
奉為國家副元首文武百官禮佛第二十一 ................................. 624 Section 20 - Bowing to the Buddhas on behalf of the Heads of Nations ..... 617
奉為父母禮佛第二十二 ................................................................. 630 Section 21 - Bowing to the Buddhas on behalf of the Nations' Deputy
奉為過去父母禮佛第二十三 ........................................................ 638 Leaders, Ministers, and All Other Officials ............................ 625
奉為師長禮佛第二十四 ................................................................. 644 Section 22 - Bowing to the Buddhas on behalf of All Parents .................... 631
為十方比丘比丘尼禮佛第二十五 ............................................... 652 Section 23 - Bowing to the Buddhas on behalf of Parents from the Past ..... 639
為十方過去比丘比丘尼禮佛第二十六 ..................................... 660 Section 24 - Bowing to the Buddhas on behalf of All Spiritual Teachers ..... 645
Section 25 - Bowing to the Buddhas on behalf of Monastics of the Ten
Directions ............................................................................ 653
Section 26 - Bowing to the Buddhas on behalf of All Past Monastics of
the Ten Directions ................................................................ 661

iii iv
【第五冊】 【Volume 5】

◉ 卷九 ....................................................................................................... 677 ◉ Roll 9 ....................................................................................................... 678

為阿鼻地獄禮佛第二十七 ............................................................. 685 Section 27 - Bowing to the Buddhas on behalf of Beings in the Avici
Hells .................................................................................... 686
為灰河鐵丸等地獄禮佛第二十八 ............................................... 697
Section 28 - Bowing to the Buddhas on behalf of those in the Hell of
為飲銅炭坑等地獄禮佛第二十九 ............................................... 703 River of Ash and the Hell of Iron Pellets ................................ 698
為刀兵銅釜等地獄禮佛第三十 ................................................... 709 Section 29 - Bowing to the Buddhas on behalf of those in the Hell of
為火城刀山等地獄禮佛第三十一 ............................................... 715 Drinking Molten Copper, the Hell of Charcoal Pits, and
為餓鬼道禮佛第三十二 ................................................................. 723 Other Hells .......................................................................... 704
為畜生道禮佛第三十三 ................................................................. 729 Section 30 - Bowing to the Buddhas on behalf of those in the Hell of
Military Weaponry, the Hell of Copper Cauldron, and
為六道發願第三十四 ...................................................................... 735 Other Hells .......................................................................... 710
警念無常第三十五 ........................................................................... 739 Section 31 - Bowing to the Buddhas on behalf of those in the Hell of the
為執勞運力禮佛第三十六 ............................................................. 749 Flaming Cities, the Hell of the Mountain of Blades, and
發迴向第三十七 ............................................................................... 757 Other Hells .......................................................................... 716
Section 32 - Bowing to the Buddha on behalf of those in the Realm of
◉ 卷十 ....................................................................................................... 779 Hungry Ghosts ..................................................................... 724
菩薩迴向法第三十八 ...................................................................... 787 Section 33 - Bowing to the Buddhas on behalf of those in the Animal
發願第三十九 .................................................................................... 799 Realm ................................................................................... 730
囑累第四十 ......................................................................................... 859 Section 34 - Bowing to the Buddhas on behalf of Sentient Beings of the
Six Realms ............................................................................ 736
慈悲道場懺法迴向 ......................................................................................... H1 Section 35 - Wary and Mindful of Impermanence .................................... 740
附錄 ..................................................................................................................... H5 Section 36 - Bowing to the Buddhas on behalf of Laborers and Others ...... 750
Section 37 - Dedication of Merit .............................................................. 758

◉ Roll 10 ..................................................................................................... 780

Section 38 - Bodhisattvas’ Dharma of Dedication of Merit and Virtue ...... 788
Section 39 - Making Vows ........................................................................ 800
Section 40 - Sincere Requests ................................................................... 860

Dedication of Merit from the Repentance Dharma of Kindness and Compassion

in the Bodhimanda ................................................................................................ H2
Appendixes ............................................................................................................ H6

v vi
序言 Foreword

序言 Foreword

在我 47 年的僧侶生涯中﹐禮拜《梁皇寶懺》總是一件非常特別 Bowing the Repentance of Emperor Liang has always been a special event for me during my
life as a Buddhist monastic — now in its forty-seventh year. I have participated in many
的事。我已經多次參與拜懺，其中有一次讓我印象最為深刻。
such ceremonies. One occasion stands out as most memorable.

那次的拜懺要回溯到幾十年前，我的師父宣公上人說：「果修， This occasion unfolded a couple of decades ago when my teacher, Master Hua, said to me,
妳或者果真，可以做法主。」我從未想過今生能以女身承擔起法 “GuoXiu, you or GuoZhen can be the Dharma Host.” It had never occurred to me that
主的責任。我對性別的偏見來自於童年的影響——那無處不在以 I, housed in a female body this life, might presume to be a host of anything! That gender-
prejudiced view I held harkened back to a childhood dominated by the strict father, an
男性為中心的社會：不管是家中的嚴父，學校的男老師、男性行
education dispensed by male teachers and administrators, and church-going experiences
政人員，或者是教堂中主持儀式的牧師或神父。 where religious rituals were always conducted by men-only.

所以當我第一次站在梁皇寶懺法會的正中央擔當法主時，親身體 So, when I stood for the first time at the center of the Repentance of Emperor Liang
驗了佛法在這一方面異乎尋常的平等。這種示現是經由我們的師 assembly fulfilling the role of Repentance Host, I personally experienced an aspect of the
父，一位明眼善知識，而呈現在我們眼前。 extraordinary equality of Buddhism, as presented to us by our Master, a bright-eyed sage!

More than that, as Host, I quickly became aware of the power of the collective energy that
不僅如此，身為法主，讓我迅速地察覺到修行者的誠心和集體禮
is generated by a gathering of sincere practitioners performing a ritual together. This strong
懺的強大力量。從法會法主的制高點，我能清晰地感受到這種強 and positive energy that surges and spreads was palpable to me from my vantage point at
大的正面能量的湧現和散播。 the Host’s post in the middle of the assembly.

隨著《梁皇寶懺》的進展，這股強有力的能量可以讓我們斷除疑 As the Repentance of Emperor Liang unfolds, this powerful energy can be channeled into
severing doubts, repenting for deeds done, bringing forth the resolve for Bodhi, making
惑、懺悔前業、發菩提心、發弘誓願、普利有情，以及藉著懺悔
significant vows, aiding beings in many realms, and dedicating the merit of all this to peace
的功德迴向世界和平，福澤眾生。 for the world and well-being for all inhabitants of it.

這股藉由懺悔湧現出的能量，相續不斷地往外搏動，能令修行 As this energy created by the performance of the Repentance pulsates outward and onward,
者精神抖擻，也使懺悔功成事遂；這種功效不只局限於參加法會 repentance participants are invigorated and the effectiveness of repentance becomes a
practical reality, not only within the confines of the assembly, but extending throughout the
者，而是能擴展到整個宇宙，乃至修行者心念所到之處，並能造
cosmos as far as the minds of the participants can reach — for the betterment of all. Thus,
福一切眾生。因此，這種真實的經歷，最佳地印證了我們拜懺的 the actual experience of bowing the Repentance provides the very best affirmation of faith
信心。我相信你們可以很快的參與其中，自己去親身見證。 possible! I trust you will join one soon and see for yourselves.

比丘尼 恒持 Bhikshuni Heng Chih

於盂蘭盆會佛歡喜日 On Ullambana and the Buddhas’ Happy Day
2016 年 8 月 17 日 August 17, 2016

vii viii
梁皇懺緣起 The origin

梁皇懺緣起 The origin

梁皇懺法（即慈悲道場懺法）。為寶誌禪師與高僧十人所 This Repentance Dharma of Kindness and Compassion in the Bodhimanda was compiled
by ten eminent monks led by Chan Master Baozhi. It has been commonly known as the
集。肇始於梁武帝。故俗稱梁皇懺。
Emperor of Liang Repentance, because it was compiled at the request of Emperor Wu of the
Liang Dynasty.
武帝姓蕭。名衍。字叔達。蘭陵人。仕齊封梁王。受齊禪。
Emperor Wu (464 C.E. - 549 C.E.), whose surname was Xiao, given name Yan, and
國號梁。在位四十六年。壽八十有六。 courtesy name Shuda, was born in Lanling, (Jiangsu Province). He served as a government
official in the Qi Dynasty, and was appointed as Duke of Liang. Later, he forced the
abdication of Emperor Qi and ascended the throne. He named his dynasty “Liang.” He
武帝之原配郗夫人。妒忌側室。動心發口。有如毒蛇。
reigned for 46 years until his death at the age of 86.
三十歲時。忽爾夭亡。生前心懷瞋毒。致死後墮落蟒中。
His wife, Empress Chi, died a premature death at the young age of thirty. Because of her
intense jealousy and hatred for the consorts and concubines, her words and thoughts were
靈性不昧。知其業因。至帝登極之次年。現形宮中。訴 as vicious as that of a poisonous snake. Having harbored so much hatred and anger while
其苦狀。及所作諸惡業。求帝救拔。脫離此苦。帝遂請 alive, she was consequently reborn as a python.
寶誌禪師等。依經律懺罪要義。製懺文十卷。為夫人懺
悔。眾僧建壇行道。 As a python, her spiritual nature was not entirely clouded, and she knew of her karmic
causes. In the second year of Emperor Wu’s reign, she appeared in the palace in the form of
a python and told the emperor of her suffering as well as of her evil karma. She beseeched
禮拜方畢。忽見一人。峨冠赤服。對帝謝曰。我蒙佛力。 the emperor to rescue her from her misery. Accordingly the emperor requested the assistance
of Chan Master Baozhi and other monks who then compiled this Repentance. This text
得脫蟒身。將生天上。故來禮謝。言訖不見。懺悔功德。
consists of ten rolls and is based on the essentials of bowing repentances taught in the
不可思議。此懺法遂流布天下。至今遵行。 sutras and vinaya texts. With this text, an assembly of monks set up the Bodhimanda and
conducted the Repentance on her behalf.

At the conclusion of the repentance, a person attired in red robes and wearing a high hat
suddenly appeared and expressed profound gratitude to the Emperor, “By the power of
the Buddhas, I have been liberated from the body of a python. I am about to be reborn
in the heavens. Before going, I have come to express my gratitude.” After that, the person
disappeared. From this we can conclude the merit and virtue accrued from this repentance
is inconceivable. Since then, the Emperor of Liang Jeweled Repentance has spread throughout
the world and is still practiced today.

ix x
慈悲道場懺法傳 Prologue

慈悲道場懺法傳 Prologue

此懺者， 梁武帝為皇后郗氏所集也。郗氏崩後數月， 帝 This Repentance was compiled at the request of Emperor Wu of Liang on behalf of the
deceased Empress Chi. The Emperor had been mourning her death for several months —
常追悼之。晝則忽忽不樂，宵乃耿耿不寐。居寢殿，聞
pining for her during the day and suffering from insomnia at night. One evening when the
外有騷窣之聲。視之，乃見一蟒，盤躄上殿。睒睛呀口， Emperor was in the bedroom, he heard a rustling sound outside. On closer look, he saw a
以向於帝。帝大驚駭，無所逃遁。不得已， 蹶然而起， python curled up in the main hall, staring at him with its eyes blinking and mouth wide
謂蛇曰：朕宮殿嚴警， 非爾蛇類所生之處。必其妖孽， open. The emperor was extremely frightened, tried to escape but had no place to hide; being
cornered, he stood up tensed and said to the python, “This palace is tightly guarded and
欲祟朕耶？
there should not be a snake here. Are you a demon trying to haunt me?”

蛇為人語，啟帝曰：蟒則昔之郗氏也。妾以生存嫉妒六 The python answered with a human voice, “I was your wife Chi, now in the form of
a python. When I was alive, I was very jealous of your concubines. I had a ferocious
宮，其性慘毒。怒一發，則火熾矢射，損物害人。死以
temperament and a vicious nature. Once my anger erupted, it was like blazing fire or
是罪，謫為蟒耳。無飲食可實口，無窟穴可庇身。飢窘 darting arrows, harming people and destroying things. Due to such offenses, I was reborn in
困迫，力不自勝。 a lower realm as a python. Without food and shelter, I suffer unbearable hunger and misery.

Moreover, there are many parasites underneath each of my scales and they gnaw at my
又一鱗甲，則有多蟲，唼嚙肌肉，痛苦甚劇，若加錐 flesh. The pain is like sharp knives stabbing my skin. I became a python, and unlike an
刀。為蟒非常蛇，亦復變化而至，不以皇居深重為阻耳。 ordinary snake, can transform my body and come unhindered into your royal palace, a
感帝平昔眷妾之厚，故託醜形骸陳露於帝，祈一功德， restricted place. Mindful of your Majesty’s deep affection for me in the past, I now reveal
myself before you in this grotesque form. I pray that you can create some merit on my
以見拯拔也！帝聞之，嗚呼感慨！既而求蟒，遂不復見。 behalf so that I can be rescued from this predicament. Upon hearing this, Emperor Wu
of Liang lamented deeply, and when he sought to interact further, the python had already
disappeared!
帝明日大集沙門於殿庭， 宣其由， 問善之最，以贖其苦。
誌公對曰：須禮佛懺滌悃款方可！帝乃然其言，搜索佛 The following day, the Emperor gathered a large group of monks in the palace, explained
經，錄其名號。兼親抒睿思， 灑聖翰， 撰悔文， 共成十 what had happened, and asked them the best method to liberate the python from its
卷。皆採摭佛語，削去閑詞，為其懺禮。 suffering. Venerable Baozhi said, “The only way is to bow to the Buddhas and repent
sincerely on behalf of the empress.” The Emperor agreed to the advice. They then
searched the sutras, gathered the names of Buddhas, extracted passages, and compiled the
Repentance. The Emperor himself contributed his invaluable input and helped edit and
embellish the writing of the Repentance text, including removing extraneous words. With
the actual Repentance Proper based on the words of Buddhas, this text then became the
Repentance Dharma in ten rolls that the assembly used to repent on behalf of the empress.

xi xii
慈悲道場懺法傳 Prologue

又一日，聞宮室內，異香馥郁，良久轉美，初不知所來。 One day, a rare fragrance permeated the palace and lingered for a long time. At first, no one
knew where it came from. But when the Emperor looked up, he saw an adorned heavenly
帝因仰視，乃見一天人，容儀端麗，謂帝曰：此則蟒後
being who said to him, “I was the python that you saw previously. Because of the merit and
身也！蒙帝功德，已得生忉利天。今呈本身以為明驗也。 virtue accrued from the repentance, I was reborn in the Trayastrimsha Heaven. I am here
慇懃致謝，言訖不見。 to stand testimony to your repentance effort.” Having expressed heartfelt gratitude, the
heavenly being disappeared.

自梁訖今，已千餘年，得此懺本，虔敬禮懺。所為所祈 Although it has been more than a thousand years since the Liang Dynasty, people still use
者，皆有陰騭感應。猶恐厥事闇然未彰，輒以粗記，用 this text to conduct repentances. Whoever bows or prays sincerely will obtain a response. I,
達諸耳目云！ as editor of this reprint, was afraid that such knowledge concerning the Emperor of Liang
Repentance would be lost in the future or would not be understood clearly, thus, I have
tried to explain it in simple words for everyone’s benefit.
光緒十五年夏月 金陵刻經處重刊
Summer of 1889, 15th Year of the Guangxu Reign, Qing Dynasty.
A preface by Jinling (Nanking) Sutra Texts Publishing House before republishing the Repentance.

xiii xiv
戒定真香讚 Praise of True Incense of Precepts and Samadhi

戒定真香讚 Praise of True Incense of Precepts and Samadhi

jiè dìnɡ zhēn xiānɡ zàn

戒定真香。焚起衝天上。 True incense of precepts and samadhi is lit,

jiè dìnɡ zhēn xiānɡ fén qǐ chōnɡ tiān shànɡ
Clouds of fragrance soar up to Heaven.
眾等虔誠。爇在金爐放。 As it burns in the golden censer,
zhònɡ děnɡ qián chénɡ rè zài jīn lú fànɡ
All in the assembly are reverent and sincere.
頃刻氤氳。即遍滿十方。 Fragrance instantly pervading everywhere,
qǐnɡ kè yīn yūn jí biàn mǎn shí fānɡ
Quickly reaching out into the ten directions.
昔日耶輸。免難消災障。 Disasters and hindrances are eradicated,
xí rì yé shū miǎn nàn xiāo zāi zhànɡ
Just like for Yasodara in the past.
南 無 香 雲 蓋 菩 薩 摩 訶 薩 （三稱） Namo Incense Cloud Canopy Bodhisattva Mahasattva ( 3 times )
ná mó xiānɡ yún ɡài pú sà mó hē sà

1 2
梁皇寶懺儀文 Ritual of the Emperor of Liang Repentance

梁皇寶懺儀文 Ritual of the Emperor of Liang Repentance

liánɡ huánɡ bǎo chàn yí wén

恭聞 Listen respectfully
ɡōnɡ wén The Emperor of Liang initiates this Repentance; Maitreya Bodhisattva names it.
Venerable Baozhi compiles it from the sacred Flower Treasury,
梁皇啟建，彌勒題名。誌公集華藏之玄 With names of Buddhas gathered from the sutras;
liánɡ huánɡ qǐ jiàn mí lè tí mínɡ zhì ɡōnɡ jí huá zànɡ zhī xuán
Monastics assemble and conduct the Repentance.
文，群經錄諸佛之聖號。大集沙門，宏宣 This Dharma of Repentance is proclaimed vastly.
wén qún jīnɡ lù zhū fó zhī shènɡ hào dà jí shā mén hónɡ xuān
The Repentance originates from a dreamlike encounter by the Emperor of Liang,
懺法。懺文感夢於梁朝，瑞氣騰輝於武 And it results in clouds of auspiciousness welling forth around the palace.
chàn fǎ chàn wén ɡǎn mènɡ yú liánɡ cháo ruì qì ténɡ huī yú wǔ
Within the Bodhimanda,
帝。由是耿耿金光不昧，皎皎寶燄芬芳。 Glittering lanterns shining everywhere;
dì yóu shì ɡěnɡ ɡěnɡ jīn ɡuānɡ bú mèi jiǎo jiǎo bǎo yàn fēn fānɡ
Golden flames ever illuminating;
郁郁香煙熏內闕，重重華蕊耀王宮。青霄 Fragrant incense enveloping the palace;
yù yù xiānɡ yān xūn nèi què chónɡ chónɡ huā ruǐ yào wánɡ ɡōnɡ qīnɡ xiāo
Exquisite flowers adorning in many layers.
雲裡，天人現報體之端嚴。白玉階前，郗 In the white clouds and blue sky, appears an adorned celestial being;
yún lǐ tiān rén xiàn bào tǐ zhī duān yán bái yù jiē qián chī
Before the white jade staircase, Chi is liberated from her suffering.
氏脫蟒身之苦難。以此消災，災消吉至。 By the merit and virtue of this Repentance,
shì tuō mǎnɡ shēn zhī kǔ nàn yǐ cǐ xiāo zāi zāi xiāo jí zhì Calamities are quelled and offenses eradicated.
因茲滅罪，罪滅福生。真救病之良藥，乃 Calamities quelled, auspiciousness descends;
yīn zī miè zuì zuì miè fú shēnɡ zhēn jiù bìnɡ zhī liánɡ yào nǎi Offenses eradicated, blessings sprout forth.
破暗之明燈。恩沾九有，德被四生。懺之 A good medicine it is, curing illnesses;
pò àn zhī mínɡ dēnɡ ēn zhān jiǔ yǒu dé bèi sì shēnɡ chàn zhī A bright light it is, dispelling darkness.
功德，讚莫能窮。 Benefitting the nine states of existence,
ɡōnɡ dé zàn mò nénɡ qiónɡ Blessing the four kinds of birth.
Boundless is its merit and virtue,
茲者懺文肇啟，仰叩普賢行王。運想香 Beyond praise or exaltation!
zī zhě chàn wén zhào qǐ yǎnɡ kòu pǔ xián hènɡ wánɡ yùn xiǎnɡ xiānɡ
To commence this Repentance, we with utmost sincerity:
華，供養十方調御。欲嚴清淨之懺壇，先 Bow respectfully to Samantabhadra, King of Great Conduct Bodhisattva;
huā ɡònɡ yànɡ shí fānɡ tiáo yù yù yán qīnɡ jìnɡ zhī chàn tán xiān
Contemplate that this incense and flowers are offered to all Buddhas of the ten
誦秘密之章句。要祈善果以周隆，必使罪 directions; Recite the sacred mantra phrases to purify this Repentance Bodhimanda;
sònɡ bì mì zhī zhānɡ jù yào qí shàn ɡuǒ yǐ zhōu lónɡ bì shǐ zuì
Cause the “blossoming offenses” to wither away and fall so as to achieve the perfect
華而凋謝。仰叩洪慈，大彰靈應。 and abundant fruition.
huā ér diāo xiè yǎnɡ kòu hónɡ cí dà zhānɡ línɡ yìnɡ
We again reverently bow to the Greatly Compassionate One, wishing that he will
南 無 普 賢 王 菩 薩 摩 訶 薩 （三稱） bless us with efficacious responses.
ná mó pǔ xián wánɡ pú sà mó hē sà Namo Samantabhadra Bodhisattva Mahasattva ( 3 times )
3 4
梁皇寶懺儀文 Ritual of the Emperor of Liang Repentance

There exists a Bodhisattva,

有一菩薩 結跏趺坐 名曰普賢
yǒu yì pú sà jié jiā fū zuò mínɡ yuē pǔ xián Seated in full-lotus posture,
Known as Samantabhadra,
身白玉色 五十種光 五十種色 With a body of white jade.
shēn bái yù sè wǔ shí zhǒnɡ ɡuānɡ wǔ shí zhǒnɡ sè
From the back of his neck
以為項光 身諸毛孔 流出金光 Emanates fifty kinds of light
yǐ wéi xiànɡ ɡuānɡ shēn zhū máo kǒnɡ liú chū jīn ɡuānɡ Made of fifty different colors.
From every pore,
其金光端 無量化佛 諸化菩薩 Golden light comes pouring forth;
qí jīn ɡuānɡ duān wú liànɡ huà fó zhū huà pú sà
At each tip of golden light,
以為眷屬 安詳徐步 雨大寶華 Appear countless transformation Buddhas
yǐ wéi juàn shǔ ān xiánɡ xú bù yù dà bǎo huā
And countless transformation Bodhisattvas,
至行者前 其象開口 於象牙上 All as his retinues.
zhì xínɡ zhě qián qí xiànɡ kāi kǒu yú xiànɡ yá shànɡ Together they stroll around peacefully,
As precious flowers shower down.
諸池玉女 鼓樂絃歌 其聲微妙 Samantabhadra descends before the cultivator.
zhū chí yù nǚ ɡǔ yuè xián ɡē qí shēnɡ wéi miào
His elephant trumpets
讚歎大乘 一實之道 行者見已 And on top of its tusks,
zàn tàn dà chènɡ yì shí zhī dào xínɡ zhě jiàn yǐ Appear many maidens as exquisite as jade in ponds,
Singing and playing melodious music.
歡喜敬禮 復更讀誦 甚深經典 Their voices and sounds wonderful and subtle,
huān xǐ jìnɡ lǐ fù ɡènɡ dú sònɡ shèn shēn jīnɡ diǎn
In praise of the Mahayana,
遍禮十方 無量化佛 禮多寶佛塔 And the Path of One Reality.
biàn lǐ shí fānɡ wú liànɡ huà fó lǐ duō bǎo fó tǎ
Aware of this, we cultivators rejoice and bow in worship.
及釋迦牟尼 並禮普賢 諸大菩薩 We further read and recite the profound sutras.
jí shì jiā móu ní bìnɡ lǐ pǔ xián zhū dà pú sà We universally bow to the ten-direction
Myriad transformation Buddhas,
發是誓願 若我宿福 應見普賢 The Stupa of Many Jewels Tathagata,
fā shì shì yuàn ruò wǒ sù fú yīnɡ jiàn pǔ xián
Shakyamuni Buddha,
願尊者遍吉 示我色身 Samantabhadra Bodhisattva,
yuàn zūn zhě biàn jí shì wǒ sè shēn And all great Bodhisattvas.
We now make this vow:
南 無 普 賢 菩 薩 （十稱） If I have planted blessings,
ná mó pǔ xián pú sà
I can surely see Samantabhadra Bodhisattva.
So may this Venerable Universally Auspicious One
Manifest before me.
Namo Samantabhadra Bodhisattva ( 10 times )

5 6
梁皇寶懺儀文 Ritual of the Emperor of Liang Repentance

一切恭敬 Let us all be respectful and reverent.

yí qiè ɡōnɡ jìnɡ

Single-mindedly, we bow to the eternally abiding Buddhas of the Dharma

一 心 頂 禮 十 方 法 界 常 住 佛 （一拜）
yì xīn dǐnɡ lǐ shí fānɡ fǎ jiè chánɡ zhù fó Realm throughout the ten directions. ( 1 bow )

一 心 頂 禮 十 方 法 界 常 住 法 （一拜） Single-mindedly, we bow to the eternally abiding Dharma of the Dharma

yì xīn dǐnɡ lǐ shí fānɡ fǎ jiè chánɡ zhù fǎ Realm throughout the ten directions. ( 1 bow )
一 心 頂 禮 十 方 法 界 常 住 僧 （一拜） Single-mindedly, we bow to the eternally abiding Sangha of the Dharma
yì xīn dǐnɡ lǐ shí fānɡ fǎ jiè chánɡ zhù sēnɡ
Realm throughout the ten directions. ( 1 bow )

The cantor chants:

是諸眾等，各各胡跪，嚴持香華，如法供
shì zhū zhònɡ děnɡ ɡè ɡè hú ɡuì yán chí xiānɡ huā rú fǎ ɡònɡ All in this assembly, each one kneeling and solemn, holding incense and flowers, in
accord with Dharma, make offerings to the Three Treasures of the Dharma Realm
養，十方法界三寶。 throughout the ten directions.
yànɡ shí fānɡ fǎ jiè sān bǎo

May this incense and flower pervade the ten directions,

願此香華遍十方 以為微妙光明臺
yuàn cǐ xiānɡ huā biàn shí fānɡ yǐ wéi wéi miào ɡuānɡ mínɡ tái Making a tower of subtle, wonderful light.
All heavenly music, jeweled heavenly incense,
諸天音樂天寶香 諸天餚膳天寶衣 Rare heavenly delicacies, and jeweled heavenly garments,
zhū tiān yīn yuè tiān bǎo xiānɡ zhū tiān yáo shàn tiān bǎo yī
All inconceivably wonderful dharma objects,
不可思議妙法塵 一一塵出一切塵 Each object emitting all objects,
bù kě sī yì miào fǎ chén yī yī chén chū yí qiè chén
Each object emitting all dharmas,
一一塵出一切法 旋轉無礙互莊嚴 Revolving unobstructed and adorning each other,
yī yī chén chū yí qiè fǎ xuán zhuǎn wú ài hù zhuānɡ yán Are offered everywhere to the Three Treasures of the ten directions.
Before the Three Treasures of the Dharma Realm throughout
遍至十方三寶前 十方法界三寶前
biàn zhì shí fānɡ sān bǎo qián shí fānɡ fǎ jiè sān bǎo qián the ten directions,
My body everywhere makes offerings.
悉有我身修供養 一一皆悉遍法界 Each one entirely pervades the Dharma Realm,
xī yǒu wǒ shēn xiū ɡònɡ yànɡ yī yī jiē xī biàn fǎ jiè
Each one unalloyed and unimpeded,
彼彼無雜無障礙 盡未來際作佛事 Exhausting the bounds of the future, doing the Buddhas’ work.
bǐ bǐ wú zá wú zhànɡ ài jìn wèi lái jì zuò fó shì
May the fragrances permeate living beings throughout the Dharma
普熏法界諸眾生 蒙熏皆發菩提心 Realm.
pǔ xūn fǎ jiè zhū zhònɡ shēnɡ ménɡ xūn jiē fā pú tí xīn Having been permeated, may they all bring forth the resolve for bodhi,
And together enter the unproduced and attain the Buddha’s wisdom.
同 入 無 生 證 佛 智 （想已散花舉） ( contemplate flowers raining down from the sky )
tónɡ rù wú shēnɡ zhènɡ fó zhì

7 8
梁皇寶懺儀文 Ritual of the Emperor of Liang Repentance

May this cloud of incense and flowers fully pervade the ten directions,
願此香華雲 遍滿十方界
yuàn cǐ xiānɡ huā yún biàn mǎn shí fānɡ jiè As an offering to all Buddhas, all Dharma, and all Bodhisattvas,
As well as to the multitudes of Hearers, Pratyekabuddhas, and devas,
供養一切佛 尊法諸菩薩 Making a tower of subtle, wonderful light that extends boundlessly into
ɡònɡ yànɡ yí qiè fó zūn fǎ zhū pú sà
all realms.
無邊聲聞眾 及一切天仙 May beings in boundless Buddhalands,
wú biān shēnɡ wén zhònɡ jí yí qiè tiān xiān
Enjoy them and do the Buddhas’ work.
以起光明臺 過於無邊界 May the fragrances permeate all beings,
yǐ qǐ ɡuānɡ mínɡ tái ɡuò yú wú biān jiè So they bring forth the resolve for bodhi.

無邊佛土中 受用作佛事 ( Assembly rises and bows to the following Bodhisattva: )

wú biān fó dù zhōnɡ shòu yònɡ zuò fó shì
Namo Precious Udumbara Flower Bodhisattva Mahasattva ( 3 times )
普熏諸眾生 皆發菩提心
pǔ xūn zhū zhònɡ shēnɡ jiē fā pú tí xīn

南 無 寶 曇 華 菩 薩 摩 訶 薩 （三稱）
ná mó bǎo tán huā pú sà mó hē sà

容顏甚奇妙 光明照十方 His appearance, how wonderful and rare,

rónɡ yán shèn qí miào ɡuānɡ mínɡ zhào shí fānɡ His light, illumining all ten directions!
To whom I had made offerings in the past,
我適曾供養 今復還親近 To whom I am now drawing near.
wǒ shì cénɡ ɡònɡ yànɡ jīn fù huán qīn jìn
A sage leader he is, a king, divine among the divine,
聖主天中王 迦陵頻伽聲 With the voice of kalavinkas,
shènɡ zhǔ tiān zhōnɡ wánɡ jiā línɡ pín qié shēnɡ
Taking great pity on all beings,
哀愍眾生者 我等今敬禮 To him we now pay our reverence.
āi mǐn zhònɡ shēnɡ zhě wǒ děnɡ jīn jìnɡ lǐ

9 10
 】

卷一
】

Emperor of Liang Jeweled Repentance

（ Roll 1 ）
卷一 ︱ 入懺 Commencement of the Repentance ︱ Roll 1

入懺 Commencement of the Repentance

rù chàn

恭聞 Listen respectfully
ɡōnɡ wén One body transforms and responds universally to the lands of the ten directions.
One sound proclaims the Dharma and all beings hear it — humans, heavenly beings,
一體化身，普應十方國土。一音說法，聲 and the rest of the three realms.
yì tǐ huà shēn pǔ yìnɡ shí fānɡ ɡuó dù yì yīn shuō fǎ shēnɡ
Through the One path and One gateway, all Unobstructed Ones transcend oceans of
聞三界人天。一切無礙人，皆從一道一門 samsara.
wén sān jiè rén tiān yí qiè wú ài rén jiē cónɡ yí dào yì mén
The One Vehicle’s perfect and direct teaching enables one to reach Nirvana’s summit
而出生死海。一乘圓頓教，皆因一相一味 through the One attribute and One flavor.
ér chū shēnɡ sǐ hǎi yí chènɡ yuán dùn jiào jiē yīn yí xiànɡ yí wèi
Like the moon reflecting in a thousand rivers, the Dharma is taught according to the
而證涅槃山。隨機似月映千江，應物如春 potentials of beings;
ér zhènɡ niè pán shān suí jī sì yuè yìnɡ qiān jiānɡ yìnɡ wù rú chūn
Like spring returning to earth, sages respond to beings accordingly.
回大地。遍緣法界，普坐道場。希道眼以 They universally engage all beings throughout the Dharma Realm, while seated in
huí dà dì biàn yuán fǎ jiè pǔ zuò dào chǎnɡ xī dào yǎn yǐ
each and every Bodhimanda.
證知，鑒凡情之微悃。 May you witness this with your enlightened eye, and verify our sincerity and
zhènɡ zhī jiàn fán qínɡ zhī wéi kǔn
humility.

奉為今辰求懺某等，啟建慈悲道場懺法。 [Dharma Host: On behalf of __________ ] and all of us who seek to repent, we
fènɡ wèi jīn chén qiú chàn mǒu děnɡ qǐ jiàn cí bēi dào chǎnɡ chàn fǎ practice this Repentance Dharma of Kindness and Compassion in the Bodhimanda.
茲當第一卷，入壇緣起。我諸眾等，端恪 We now come to Roll One. With all conditions fulfilled, we now enter the
zī dānɡ dì yī juàn rù tán yuán qǐ wǒ zhū zhònɡ děnɡ duān kè Repentance Platform. May we all reverently and wholeheartedly purify our three
karmas, and chant the text accordingly. We burn incense and present flowers as an
一心，肅清三業，依科演梵。燒香散華，
yì xīn sù qīnɡ sān yè yī kē yǎn fàn shāo xiānɡ sàn huā offering to the Three Treasures in the ten directions. We chant and praise the sacred
names of Buddhas. We bow to them in full prostration and take refuge in them. We
供養十方三寶；稱唱諸佛洪名。五體投地 confess our mistakes and seek to eradicate our karmic obstacles.
ɡònɡ yànɡ shí fānɡ sān bǎo chēnɡ chànɡ zhū fó hónɡ mínɡ wǔ tǐ tóu dì

以皈依，發露懺除諸業障。
yǐ ɡuī yī fā lù chàn chú zhū yè zhànɡ

切念某等，自從無始以來，至於今日。因 [Dharma Host: May __________ be earnestly mindful], including all of us who
qiè niàn mǒu děnɡ zì cónɡ wú shǐ yǐ lái zhì yú jīn rì yīn seek to repent, that from time without beginning till now, due to our confusion in
迷一性，理昧一乘。一翳在眼時，空華亂 the One Nature, the Buddha-nature, we have turned our backs on the Dharma of
mí yí xìnɡ lǐ mèi yí chènɡ yí yì zài yǎn shí kōnɡ huā luàn the One Vehicle. One small defect in our diseased eyes causes us to see a labyrinth
of flowers in empty space; one small bubble in the ocean causes waves to roll and
墜。一漚於起處，幻海波翻。一真三昧乖
zhuì yì ōu yú qǐ chù huàn hǎi bō fān yì zhēn sān mèi ɡuāi churn in the stormy ocean of delusion. We have long been going against the samadhi
13 14
卷一 ︱ 入懺 Commencement of the Repentance ︱ Roll 1
違，一點無明恣縱。意含三毒，業造萬 of One Reality. Our single thought of ignorance has let loose all reins, causing our
wéi yì diǎn wú mínɡ zì zònɡ yì hán sān dú yè zào wàn minds to be filled with the three poisons, resulting in our creating myriad forms
of karma. This opens up the doors to the eighty thousands defiling passions, and
端。開塵勞八萬之門，起煩惱百千之障。
duān kāi chén láo bā wàn zhī mén qǐ fán nǎo bǎi qiān zhī zhànɡ gives rise to the hundreds of thousands of obstacles of afflictions. Like a wild and
unrestrained elephant, we indulge in desires. Like a moth flying into fire, we chase
耽荒欲境，如狂象之無鈎。追逐妄緣，似 after illusory conditions. Our offenses accumulate as high as mountains and our
dān huānɡ yù jìnɡ rú kuánɡ xiànɡ zhī wú ɡōu zhuī zhú wànɡ yuán sì
karma runs as deep as the ocean. With such scant roots of goodness, we fear we will
飛蛾而赴火。罪若丘山之積，業如滄海之 not be able to escape our evil retributions.
fēi é ér fù huǒ zuì ruò qiū shān zhī jī yè rú cānɡ hǎi zhī

深。既微少於善根，恐難逃於惡果。
shēn jì wéi shǎo yú shàn ɡēn kǒnɡ nán táo yú è ɡuǒ

今則依懃在念，悛革于心。外托勝緣，內 Let us now be diligent in our mindfulness and rectify our thoughts. Externally, we
jīn zé yī qín zài niàn quān ɡé yú xīn wài tuō shènɡ yuán nèi rely on the sublime conditions of this wonderful bowing ceremony; internally, we
feel deep shame and remorse. We gather together in this present pure assembly to
懷慚愧。集此現前清眾，披閱懺悔靈文。
huái cán kuì jí cǐ xiàn qián qīnɡ zhònɡ pī yuè chàn huǐ línɡ wén chant this efficacious repentance. By relying on the awesome light of thousands
of Buddhas, we cleanse our offenses of defilements accumulated through many
仗千佛之威光，洗多生之罪垢。我願如 lives. We pray all Buddhas take pity on us. We now respectfully bow to the Greatly
zhànɡ qiān fó zhī wēi ɡuānɡ xǐ duō shēnɡ zhī zuì ɡòu wǒ yuàn rú
Compassionate One to invisibly bless and protect us.
斯，佛必哀憐。仰叩洪慈，冥熏加被。
sī fó bì āi lián yǎnɡ kòu hónɡ cí mínɡ xūn jiā bèi

15 16
卷一 ︱ 入懺 Commencement of the Repentance ︱ Roll 1
In the heavens above and all that is below, nothing compares with a Buddha;
天上天下無如佛 十方世界亦無比
tiān shànɡ tiān xià wú rú fó shí fānɡ shì jiè yì wú bǐ Throughout the worlds of the ten directions he is matchless.
Of all I have seen in the world,
世間所有我盡見 一切無有如佛者
shì jiān suǒ yǒu wǒ jìn jiàn yí qiè wú yǒu rú fó zhě There is nothing at all like a Buddha.

啟運慈悲道場懺法 We now begin the Repentance Dharma of Kindness and Compassion in the
qǐ yùn cí bēi dào chǎnɡ chàn fǎ Bodhimanda.
Together in this assembly, we single-mindedly return to and rely on all Buddhas of
一心歸命三世諸佛
yì xīn ɡuī mìnɡ sān shì zhū fó the three periods of time.

南無過去毘婆尸佛 Namo Buddhas of the past, Vipashyin Buddha

ná mó ɡuò qù pí pó shī fó

南無尸棄佛 Namo Shikhin Buddha

ná mó shī qì fó
Namo Vishvabhu Buddha
南無毘舍浮佛
ná mó pí shè fú fó Namo Krakucchanda Buddha

南無拘留孫佛 Namo Kanakamuni Buddha

ná mó jū liú sūn fó
Namo Kashyapa Buddha
南無拘那含牟尼佛
ná mó jū nà hán móu ní fó Namo our Fundamental Teacher Shakyamuni Buddha

南無迦葉佛 Namo Honored Future Buddha, Maitreya

ná mó jiā shè fó

南無本師釋迦牟尼佛
ná mó běn shī shì jiā móu ní fó

南無當來彌勒尊佛
ná mó dānɡ lái mí lè zūn fó

開經偈 Verse for Opening a Sutra

kāi jīnɡ jì

Namo our Fundamental Teacher Shakyamuni Buddha ( 3 times )

南 無 本 師 釋 迦 牟 尼 佛 （三稱）
ná mó běn shī shì jiā móu ní fó The unsurpassed, profound, and wonderful Dharma,
無上甚深微妙法 百千萬劫難遭遇 Is difficult to encounter in hundreds of millions of eons.
wú shànɡ shèn shēn wéi miào fǎ bǎi qiān wàn jié nán zāo yù
I now see and hear it, receive and uphold it,
我今見聞得受持 願解如來真實義
wǒ jīn jiàn wén dé shòu chí yuàn jiě rú lái zhēn shí yì And I vow to fathom the Tathagata’s true meaning.
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卷一 ︱ 慈悲道場懺法 Repentance Dharma of Kindness and Compassion in the Bodhimanda ︱ Roll 1

慈悲道場懺法卷第一 Repentance Dharma of Kindness and Compassion in the

cí bēi dào chǎnɡ chàn fǎ juàn dì yī
Bodhimanda - Roll One
立此慈悲道場四字，乃因夢感。彌勒世 The words “Kindness and Compassion in the Bodhimanda” were chosen for the
lì cǐ cí bēi dào chǎnɡ sì zì nǎi yīn mènɡ ɡǎn mí lè shì title of this repentance due to a response in a dream. Maitreya the World-Honored
尊，既慈隆即世，悲臻後劫，依事題名， One, replete with great kindness and compassion extending to the end of time,
zūn jì cí lónɡ jí shì bēi zhēn hòu jié yī shì tí mínɡ bequeathed the title of this repentance — this was how the title was established. We
do not dare change the title.
弗敢移易。
fú ɡǎn yí yì

承此念力，欲守護三寶，令魔隱蔽。摧伏 Relying on the strength of the kindness of the World-Honored One, we resolve to
chénɡ cǐ niàn lì yù shǒu hù sān bǎo lìnɡ mó yǐn bì cuī fú protect the Three Treasures, eclipse the power of demons, and humble those with
自大增上慢者。未種善根者，今當令種。 arrogance and overweening pride. We also resolve to cause those who have not
zì dà zēnɡ shànɡ màn zhě wèi zhònɡ shàn ɡēn zhě jīn dānɡ lìnɡ zhònɡ planted roots of goodness to do so, and cause the roots of goodness already planted
已種善根者，今令增長。若計有所得，住 to flourish. We further resolve to cause those who cling to the notion of attainment
yǐ zhònɡ shàn ɡēn zhě jīn lìnɡ zēnɡ zhǎnɡ ruò jì yǒu suǒ dé zhù and who dwell in various views to aspire for transcendence. Finally, we resolve
to enable those who delight in the Small Vehicle not to harbor any doubts in the
諸見者，皆悉令發捨離之心。樂小法者，
zhū jiàn zhě jiē xī lìnɡ fā shě lí zhī xīn yào xiǎo fǎ zhě Mahayana, and to cause those who delight in the Mahayana to be joyous.
令不疑大法。樂大法者，令生歡喜。
lìnɡ bù yí dà fǎ yào dà fǎ zhě lìnɡ shēnɡ huān xǐ

又此慈悲，諸善中王，一切眾生，所歸依 Furthermore, compassion reigns supreme among all goodness and serves as the
yòu cǐ cí bēi zhū shàn zhōnɡ wánɡ yí qiè zhònɡ shēnɡ suǒ ɡuī yī sanctuary for all living beings. Like the sun lights up the day and the moon
處；如日照晝，如月照夜。為人眼目， illuminates the night, it guides us like the eyes or the teacher, and cares for us like
chù rú rì zhào zhòu rú yuè zhào yè wéi rén yǎn mù parents or siblings. Drawing all of us back to the Bodhimanda, it serves as a true
spiritual mentor. Kindness and compassion connect with us in a way deeper than
為人導師。為人父母，為人兄弟。同歸道
wéi rén dǎo shī wéi rén fù mǔ wéi rén xiōnɡ dì tónɡ ɡuī dào that of the relationship with our blood relatives. It accompanies us life after life and
never leaves us even after death. Therefore, we take it to heart and use “Kindness and
場，為真知識。慈悲之親，重於血肉。世 Compassion” as the title of this Repentance.
chǎnɡ wéi zhēn zhī shì cí bēi zhī qīn zhònɡ yú xiě ròu shì

世相隨，雖死不離。故目等心，標號如
shì xiānɡ suí suī sǐ bù lí ɡù mù děnɡ xīn biāo hào rú

上。
shànɡ

今日道場，幽顯大眾。立此懺法，并發大 Today in this Bodhimanda, we, both visible and invisible beings gather to establish
jīn rì dào chǎnɡ yōu xiǎn dà zhònɡ lì cǐ chàn fǎ bìnɡ fā dà this Repentance and bring forth the resolve for bodhi. There are twelve major reasons
心，有十二大因緣。何等十二？ for this. What are the twelve?
xīn yǒu shí èr dà yīn yuán hé děnɡ shí èr

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一者、願化六道，心無限齊。  First, with limitless resolve, we vow to transform all beings in the six paths.
yī zhě yuàn huà liù dào xīn wú xiàn qí

二者、為報慈恩，功無限齊。  Second, with limitless vigor, we vow to repay kindness and compassion.
èr zhě wèi bào cí ēn ɡōnɡ wú xiàn qí

三 者 、願 以 此 善 力 ， 令 諸 眾 生 ， 受 佛 禁
sān zhě yuàn yǐ cǐ shàn lì lìnɡ zhū zhònɡ shēnɡ shòu fó jìn
 Third, we vow this power of goodness will enable all beings to uphold the
戒，不起犯心。 Buddhas’ precepts without any thoughts of violating them.
jiè bù qǐ fàn xīn

四者、以此善力，令諸眾生，於諸尊長，  Fourth, by the power of this goodness, we vow that all beings will not give
sì zhě yǐ cǐ shàn lì lìnɡ zhū zhònɡ shēnɡ yú zhū zūn zhǎnɡ
rise to thoughts of arrogance towards teachers and elders.
不起慢心。
bù qǐ màn xīn

五者、以此善力，令諸眾生，在所生處，  Fifth, by the power of this goodness, we vow that all beings will not give rise
wǔ zhě yǐ cǐ shàn lì lìnɡ zhū zhònɡ shēnɡ zài suǒ shēnɡ chù
to thoughts of anger or hatred with regard to their position in life.
不起恚心。
bù qǐ huì xīn

六者、以此善力，令諸眾生，於他身色，  Sixth, by the power of this goodness, we vow all beings will not envy others'
liù zhě yǐ cǐ shàn lì lìnɡ zhū zhònɡ shēnɡ yú tā shēn sè fine appearances.

不起嫉心。
bù qǐ jí xīn
 Seventh, we vow this power of goodness will enable all beings not to be stingy
七者、以此善力，令諸眾生，於內外法， with the giving of both internal and external wealth.
qī zhě yǐ cǐ shàn lì lìnɡ zhū zhònɡ shēnɡ yú nèi wài fǎ

不起慳心。
bù qǐ qiān xīn
 Eighth, by this power of goodness, we vow all beings will cultivate blessings,
not for themselves, but for all those lacking support and protection.
八者、以此善力，令諸眾生，凡所修福，
bā zhě yǐ cǐ shàn lì lìnɡ zhū zhònɡ shēnɡ fán suǒ xiū fú

不為自身，悉為一切無覆護者。
bú wèi zì shēn xī wèi yí qiè wú fù hù zhě  Ninth, with this power of goodness, we vow all beings practice the four
dharmas of attraction, not for themselves, but for others.
九者、以此善力，令諸眾生，不為自身，
jiǔ zhě yǐ cǐ shàn lì lìnɡ zhū zhònɡ shēnɡ bú wèi zì shēn

行四攝法。
xínɡ sì shè fǎ

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十者、以此善力，令諸眾生，見有孤獨幽  Tenth, with this power of goodness, we vow all beings resolve to care for the
shí zhě yǐ cǐ shàn lì lìnɡ zhū zhònɡ shēnɡ jiàn yǒu ɡū dú yōu orphaned, the solitary, the sick, and the imprisoned so they can attain peace
and happiness.
繫疾病，起救濟心，令得安樂。
xì jí bìnɡ qǐ jiù jì xīn lìnɡ dé ān lè

十一者、以此善力，若有眾生，應折伏  Eleventh, with this power of goodness, we vow to subdue and gather in
shí yī zhě yǐ cǐ shàn lì ruò yǒu zhònɡ shēnɡ yīnɡ zhé fú
whoever needs to be subdued and gathered in.
者，而折伏之；應攝受者，而攝受
zhě ér zhé fú zhī yīnɡ shè shòu zhě ér shè shòu

之。  Twelfth, with this power of goodness, we vow all beings everywhere will
zhī
constantly be mindful to bring forth and sustain the resolve for bodhi.
十二者、以此善力，令諸眾生，在所生
shí èr zhě yǐ cǐ shàn lì lìnɡ zhū zhònɡ shēnɡ zài suǒ shēnɡ

處，恒自憶念，發菩提心；令菩提
chù hénɡ zì yì niàn fā pú tí xīn lìnɡ pú tí

心，相續不斷。
xīn xiānɡ xù bú duàn

仰願幽顯凡聖大眾。同加覆護，同加攝 May all sages and worthy ones, both visible and invisible, come to protect us and
yǎnɡ yuàn yōu xiǎn fán shènɡ dà zhònɡ tónɡ jiā fù hù tónɡ jiā shè help us return to purity through our repentance and fulfill all our wishes, so that our
minds will be the same as that of all Buddhas, and that we make the same vows as
受。令某等所悔清淨，所願成就，等諸佛
shòu lìnɡ mǒu děnɡ suǒ huǐ qīnɡ jìnɡ suǒ yuàn chénɡ jiù děnɡ zhū fó that of all Buddhas. May all beings of the four births and the six paths accomplish
bodhi.
心，同諸佛願。六道四生，皆悉隨從，滿
xīn tónɡ zhū fó yuàn liù dào sì shēnɡ jiē xī suí cónɡ mǎn

菩提願。
pú tí yuàn

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歸依三寶第一 Section 1 - Taking Refuge with the Three Treasures

ɡuī yī sān bǎo dì yī

今日道場，同業大眾，宜各人人，起覺悟 Today, we are here in this Bodhimanda due to our shared karma. We should bring
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ yí ɡè rén rén qǐ jué wù forth the resolve for awakening. Always be mindful of impermanence. Our bodies
do not last long, and our youthful vitality fades, slowly but surely. We should refrain
意。念世無常，形不久住，少壯必衰。
yì niàn shì wú chánɡ xínɡ bù jiǔ zhù shào zhuànɡ bì shuāi from indulging in defiled conduct and realize that our fine appearance or graceful
demeanor has no lasting reliability. Nothing is permanent; everything eventually
勿恃容姿，自處污行。萬物無常，皆當歸 drifts towards ruin. Be it in heaven or on earth, who can live forever? When we are
wù shì rónɡ zī zì chǔ wū hènɡ wàn wù wú chánɡ jiē dānɡ ɡuī
young, our muscles may be supple and our skin lustrous, exuding an aura of vitality.
死。天上天下，誰能留者？年少顏色， However, the body can retain none of these! This body that comes into being due
sǐ tiān shànɡ tiān xià shéi nénɡ liú zhě nián shào yán sè
to conditions will surely wither and perish. It goes through birth, aging, sickness,
肌膚鮮澤，氣息香潔，是非身保。人生 and death which comes anytime unannounced! Who can rid us of these miseries?
jī fū xiān zé qì xī xiānɡ jié shì fēi shēn bǎo rén shēnɡ
When calamities hit suddenly, we are unable to escape, and perish — regardless of
會合，必歸磨滅。生老病死，至來無期， our status or rank. Our bodies then bloat and stink with an unbearable stench. So
huì hé bì ɡuī mó miè shēnɡ lǎo bìnɡ sǐ zhì lái wú qí
what is the purpose of lavishing so much care on our bodies? If we do not vigorously
誰當為我，卻除之者？災害卒至，不可得 cultivate meritorious deeds, how can we escape this suffering?
shéi dānɡ wèi wǒ què chú zhī zhě zāi hài cù zhì bù kě dé

脫。一切貴賤，因此死已，身體胮脹，臭
tuō yí qiè ɡuì jiàn yīn cǐ sǐ yǐ shēn tǐ pānɡ zhànɡ chòu

不可聞。空愛惜之，於事何益？若非勤行
bù kě wén kōnɡ ài xí zhī yú shì hé yì ruò fēi qín xínɡ

勝業，無由出離。
shènɡ yè wú yóu chū lí

某等自惟，形同朝露，命速西光。生世貧 We now contemplate that life is as impermanent as the morning dew, as fleet as
mǒu děnɡ zì wéi xínɡ tónɡ zhāo lù mìnɡ sù xī ɡuānɡ shēnɡ shì pín the setting sun. Having lived a life of meager virtue, we do not have the brilliant
乏，無德可稱。智無大人神聖之明，識無 wisdom of the great ones, nor the insightful knowledge of the sages. Our speech
fá wú dé kě chēnɡ zhì wú dà rén shén shènɡ zhī mínɡ shì wú lacks gentleness, humaneness, trustworthiness, and kindness. We do not know
when to advance and when to retreat, when to lead and when to follow. We have
聖人洞徹之照；言無忠和仁善之美，行無
shènɡ rén dònɡ chè zhī zhào yán wú zhōnɡ hé rén shàn zhī měi xínɡ wú resolved to do the repentance and trouble the humane ones. With deep remorse and
apprehension let us exhort ourselves. This session has a finite duration; when it ends,
進退高下之節；謬立斯志，勞倦仁者。仰 no amount of longing can bring it back — we may no longer encounter this session
jìn tuì ɡāo xià zhī jié miù lì sī zhì láo juàn rén zhě yǎnɡ
again. It is our earnest wish that after this session ends, everyone will continue to
屈大眾，慚懼交心。既法席有期，追戀無 work diligently with a focused mind, personally make daily offerings to the Three
qū dà zhònɡ cán jù jiāo xīn jì fǎ xí yǒu qí zhuī liàn wú
Treasures, spur ourselves on with vigor. We ought to take delight in following this
及。從此一別，願各努力專意，朝夕親奉
jí cónɡ cǐ yì bié yuàn ɡè nǔ lì zhuān yì zhāo xì qīn fènɡ

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供養，勤加精進，唯是為快。仰願大眾， virtuous path. We also wish that we will wear the armor of patience and deeply enter
ɡònɡ yànɡ qín jiā jīnɡ jìn wéi shì wéi kuài yǎnɡ yuàn dà zhònɡ this Dharma-door.
各秉其心，披忍辱鎧，入深法門。
ɡè bǐnɡ qí xīn pī rěn rù kǎi rù shēn fǎ mén

今日道場，同業大眾，宜各慇重，起勇猛 Today, we are here in this Bodhimanda due to our shared karma. We should, with
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ yí ɡè yīn zhònɡ qǐ yǒnɡ měnɡ utmost earnestness and reverence, bring forth a courageous mind, a mind that never
becomes lax, a mind of dwelling peacefully, an expansive mind, a supreme mind,
心、不放逸心、安住心、大心、勝心、大
xīn bú fànɡ yì xīn ān zhù xīn dà xīn shènɡ xīn dà a mind of great kindness and compassion, a mind of joyful benevolence, a joyful
mind, a mind of gratefully repaying kindness, a mind of liberating beings, a mind
慈悲心、樂善心、歡喜心、報恩心、度一 of protecting all beings, a mind of rescuing all beings, and a mind equal to that of
cí bēi xīn lè shàn xīn huān xǐ xīn bào ēn xīn dù yí
Bodhisattvas and Tathagatas.
切心、守護一切心、救護一切心、同菩薩
qiè xīn shǒu hù yí qiè xīn jiù hù yí qiè xīn tónɡ pú sà
With single-minded concentration, we respectfully bow in full prostration on behalf
心、等如來心，一心至意，五體投地。奉 of the heads of nations, leaders, people of all nations, parents, elders, teachers,
xīn děnɡ rú lái xīn yì xīn zhì yì wǔ tǐ tóu dì fènɡ monastics of the three seniorities, good and bad advisers, heavenly beings, ascetic
為國家元首，土地人民，父母師長，上中 masters, the four world-protecting heavenly kings, spiritual beings who bless the
wèi ɡuó jiā yuán shǒu tǔ dì rén mín fù mǔ shī zhǎnɡ shànɡ zhōnɡ good and punish the evil, spiritual beings who guard and protect those who uphold
下座，善惡知識，諸天諸仙，護世四王， mantras, the dragon kings of the five directions, dragons and the rest of the eightfold
xià zuò shàn è zhī shì zhū tiān zhū xiān hù shì sì wánɡ division, as well as the limitless sentient beings in water, air, or on land throughout
主善罰惡，守護持呪，五方龍王，龍神八 the ten directions.
zhǔ shàn fá è shǒu hù chí zhòu wǔ fānɡ lónɡ wánɡ lónɡ shén bā

部；廣及十方，無窮無盡，含靈抱識，水
bù ɡuǎnɡ jí shí fānɡ wú qiónɡ wú jìn hán línɡ bào shì shuǐ

陸空界，一切眾生。
lù kōnɡ jiè yí qiè zhònɡ shēnɡ

歸 依 十 方 盡 虛 空 界 一 切 諸 佛 （拜） We take refuge with all the Buddhas of the ten directions to the ends of
ɡuī yī shí fānɡ jìn xū kōnɡ jiè yí qiè zhū fó empty space. ( bow )

歸 依 十 方 盡 虛 空 界 一 切 尊 法 （拜） We take refuge with all the venerated Dharma of the ten directions to
ɡuī yī shí fānɡ jìn xū kōnɡ jiè yí qiè zūn fǎ the ends of empty space. ( bow )
歸 依 十 方 盡 虛 空 界 一 切 賢 聖 （拜） We take refuge with the Sangha of all sages and worthies of
ɡuī yī shí fānɡ jìn xū kōnɡ jiè yí qiè xián shènɡ the ten directions to the ends of empty space. ( bow )

今日道場，同業大眾，何故應須歸依三 Today, we are here in this Bodhimanda due to our shared karma. We should
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ hé ɡù yīnɡ xū ɡuī yī sān reflect on why we take refuge with the Three Treasures. It is because Buddhas
寶？諸佛菩薩，有無限齊大悲，度脫世 and Bodhisattvas, with their infinite compassion, rescue all beings; with their
bǎo zhū fó pú sà yǒu wú xiàn qí dà bēi dù tuō shì

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間。有無限齊大慈，安慰世間。念一切眾 infinite kindness, they bring comfort to all beings. They are constantly mindful
jiān yǒu wú xiàn qí dà cí ān wèi shì jiān niàn yí qiè zhònɡ of all beings in the same way parents are attentive to their only child. With their
great kindness and compassion, they never weary in constantly doing good and
生，猶如一子。大慈大悲，常無懈倦。恒
shēnɡ yóu rú yì zǐ dà cí dà bēi chánɡ wú xiè juàn hénɡ benefiting all beings. They vow to extinguish the fire of the three poisons in all living
beings, teaching and transforming them, so that they can attain Anuttara-samyak-
作善事，利益一切。誓滅眾生三毒之火， sambodhi. If living beings fail to become Buddhas, they themselves will refrain from
zuò shàn shì lì yì yí qiè shì miè zhònɡ shēnɡ sān dú zhī huǒ
accomplishing Proper Enlightenment. That is why we should take refuge with the
教化令得阿耨多羅三藐三菩提。眾生不得 Three Treasures.
jiào huà lìnɡ dé ā nòu duō luó sān miǎo sān pú tí zhònɡ shēnɡ bù dé

佛，誓不取正覺。以是義故，應須歸依。
fó shì bù qǔ zhènɡ jué yǐ shì yì ɡù yīnɡ xū ɡuī yī

Furthermore, the Buddhas’ compassionate and mindful regard for all living beings
又復諸佛，慈念眾生，過於父母。經言：
yòu fù zhū fó cí niàn zhònɡ shēnɡ ɡuò yú fù mǔ jīnɡ yán surpasses that of one’s own parents. As it is said in the sutras: “Parents’ love and care
for their children are limited to only one lifetime. However, the Buddhas’ kindness
父母念兒，慈止一世。佛念眾生，慈心無 and compassion towards all living beings is eternal.” Moreover, when parents see
fù mǔ niàn ér cí zhǐ yí shì fó niàn zhònɡ shēnɡ cí xīn wú
their children become ungrateful, behaving unethically and rebelliously, they react
盡。又父母見子，背恩違義，心生恚恨， with anger or displeasure, becoming less compassionate. Whereas, Buddhas and
jìn yòu fù mǔ jiàn zǐ bèi ēn wéi yì xīn shēnɡ huì hèn
Bodhisattvas are never like that; not only are they always compassionate but also
慈心薄少。諸佛菩薩，慈心不爾。見此眾 have increasing concern and care for such beings. They are even willing to enter
cí xīn bó shǎo zhū fó pú sà cí xīn bù ěr jiàn cǐ zhònɡ
the Avici Hell on beings’ behalf to undergo limitless suffering such as being burned
生，悲心益重。乃至入於無間地獄，大火 by the great wheels of fire. From this, we know that the compassionate regard all
shēnɡ bēi xīn yì zhònɡ nǎi zhì rù yú wú jiān dì yù dà huǒ
Buddhas and great Bodhisattvas have for beings exceeds that of our own parents.
輪中，代諸眾生，受無量苦。是知諸佛，
lún zhōnɡ dài zhū zhònɡ shēnɡ shòu wú liànɡ kǔ shì zhī zhū fó

諸大菩薩，慈念眾生，過於父母。
zhū dà pú sà cí niàn zhònɡ shēnɡ ɡuò yú fù mǔ

而諸眾生，無明覆慧，煩惱覆心。於佛菩 Moreover, living beings’ wisdom is covered by ignorance. Our minds are shrouded
ér zhū zhònɡ shēnɡ wú mínɡ fù huì fán nǎo fù xīn yú fó pú by afflictions, and we fail to turn to the Buddhas and Bodhisattvas for refuge
and reliance. When we hear the teachings of the Buddhas and Bodhisattvas, we
薩，不知歸向。說法教化，亦不信受。乃
sà bù zhī ɡuī xiànɡ shuō fǎ jiào huà yì bú xìn shòu nǎi do not have faith or accept such teachings. And even worse, we may utter harsh
or slanderous speech. We living beings are not aware, much less mindful, of the
至麤言，起於誹謗。未曾發心，念諸佛 kindness and grace bestowed upon us. Due to this disbelief in the basic law of
zhì cū yán qǐ yú fěi bànɡ wèi cénɡ fā xīn niàn zhū fó
karma, beings fall into and revolve within the three evil destinies of hells, hungry
恩。以不信故，墮在地獄、餓鬼、畜生， ghosts, and animals, undergoing limitless sufferings. After the karmic retributions are
ēn yǐ bú xìn ɡù duò zài dì yù è ɡuǐ chù shēnɡ
resolved, beings are temporarily reborn in the human realm, hindered by incomplete
諸惡道中。遍歷三途，受無量苦。罪畢得 or defective sense faculties, lacking dhyana samadhi and the strength of wisdom. All
zhū è dào zhōnɡ biàn lì sān tú shòu wú liànɡ kǔ zuì bì dé
such obstructions are caused by our lack of faith.
出，暫生人間。諸根不具，以自莊嚴。
chū zhàn shēnɡ rén jiān zhū ɡēn bú jù yǐ zì zhuānɡ yán

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無禪定水，無智慧力。如是等障，由無信
wú chán dìnɡ shuǐ wú zhì huì lì rú shì děnɡ zhànɡ yóu wú xìn

心。
xīn

今日道場，同業大眾。不信之罪，眾罪之 Today, we are here in this Bodhimanda due to our shared karma. We should know
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ bú xìn zhī zuì zhònɡ zuì zhī that the lack of faith is the worst of all defects. It will continuously prevent us from
上。能令行人，長不見佛。相與今日，各 seeing the Buddhas. Each one of us should now zealously subdue our emotional
shànɡ nénɡ lìnɡ xínɡ rén chánɡ bú jiàn fó xiānɡ yǔ jīn rì ɡè mind. We must all strengthen and enhance our resolve and bring forth our sense
of shame and remorse. We bow with utmost sincerity and ask for forgiveness as we
自慷慨，折意挫情。生增上心，起慚愧
zì kānɡ kǎi zhé yì cuò qínɡ shēnɡ zēnɡ shànɡ xīn qǐ cán kuì repent and reform of our past offenses. When accumulated karma is eradicated, our
bodies and minds will be pure; only then can we contemplate entering deeply the
意，稽顙求哀，懺悔往罪。業累既盡，表 gateway of true faith. If we do not bring forth such a resolve and do not contemplate
yì qǐ sǎnɡ qiú āi chàn huǐ wǎnɡ zuì yè lěi jì jìn biǎo
in this way, we are afraid that our faith will be hindered by obstacles. If we lack the
裏俱淨。然後運想，入歸信門。若不起如 proper faith, we will be lost in the darkness and unable to find our way back.
lǐ jù jìnɡ rán hòu yùn xiǎnɡ rù ɡuī xìn mén ruò bù qǐ rú

是心，運如是意。直恐隔絕，障滯難通。
shì xīn yùn rú shì yì zhí kǒnɡ ɡé jué zhànɡ zhì nán tōnɡ

一失斯向，冥然無返。
yì shī sī xiànɡ mínɡ rán wú fǎn

豈得不人人五體投地，如大山崩。一心歸 For this reason, all of us in this assembly should single-mindedly renew our faith
qǐ dé bù rén rén wǔ tǐ tóu dì rú dà shān bēnɡ yì xīn ɡuī and free ourselves of any doubt. With earnestness and humility, we bow in full
prostration like a mountain collapsing before the Buddhas and Bodhisattvas.
信，無復疑想。某等今日以諸佛菩薩，慈
xìn wú fù yí xiǎnɡ mǒu děnɡ jīn rì yǐ zhū fó pú sà cí Now, based on the strength of the kindness and compassion of all Buddhas and
Bodhisattvas, we come to such an awakening and bring forth a sense of shame and
悲心力，始蒙覺悟，深生慚愧。已作之 remorse. May the Buddhas help us to eradicate all offenses that we have created;
bēi xīn lì shǐ ménɡ jué wù shēn shēnɡ cán kuì yǐ zuò zhī
may we dare not create any offenses we have not yet committed. From now until we
罪，願乞除滅。未作之罪，不敢復造。 accomplish bodhi, we shall bring forth a solid resolve of faith and never retreat.
zuì yuàn qǐ chú miè wèi zuò zhī zuì bù ɡǎn fù zào

從今日去，至于菩提。起堅固信，不復退
cónɡ jīn rì qù zhì yú pú tí qǐ jiān ɡù xìn bú fù tuì

轉。
zhuǎn

When this life ends, we may be reborn in the realm of hells, the realm of hungry
捨此身命，若生地獄道，若生餓鬼道，若
shě cǐ shēn mìnɡ ruò shēnɡ dì yù dào ruò shēnɡ è ɡuǐ dào ruò ghosts, the realm of animals, the realm of human beings, or the realm of heavens; we
may be reborn in the three realms in the form of males, females, non-males, non-
生畜生道，若生人道，若生天道；於三界 females; we may be born big or little, rise or fall in the realms of rebirth. We may
shēnɡ chù shēnɡ dào ruò shēnɡ rén dào ruò shēnɡ tiān dào yú sān jiè

中，若受男身，若受女身，若受非男非女
zhōnɡ ruò shòu nán shēn ruò shòu nǚ shēn ruò shòu fēi nán fēi nǚ

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等身；若大若小，若昇若降；受諸迫惱， suffer unbearable oppression and affliction, yet we vow never to lose the faith that we
děnɡ shēn ruò dà ruò xiǎo ruò shēnɡ ruò jiànɡ shòu zhū pò nǎo have established today. We may undergo these sufferings for hundreds of thousands
of kalpas, yet we vow never to lose this faith. We hope all Buddhas and great
難堪難忍，誓不以苦故，退失今日信心。
nán kān nán rěn shì bù yǐ kǔ ɡù tuì shī jīn rì xìn xīn Bodhisattvas will guard, protect, and gather us in, enabling us to sustain firm faith
that demons and externalists cannot destroy. May our minds and vows be identical
寧於千劫萬劫，受種種苦，誓不以苦故， with that of all Buddhas. With utmost, heartfelt sincerity, we make this vow together
nínɡ yú qiān jié wàn jié shòu zhǒnɡ zhǒnɡ kǔ shì bù yǐ kǔ ɡù
and bow in full prostration.
退失今日信心。仰願諸佛，大地菩薩，同
tuì shī jīn rì xìn xīn yǎnɡ yuàn zhū fó dà dì pú sà tónɡ

加救護，同加攝受。令某等信心堅固，等
jiā jiù hù tónɡ jiā shè shòu lìnɡ mǒu děnɡ xìn xīn jiān ɡù děnɡ

諸佛心，同諸佛願。眾魔外道，所不能
zhū fó xīn tónɡ zhū fó yuàn zhònɡ mó wài dào suǒ bù nénɡ

壞。相與至心，等一痛切，五體投地。
huài xiānɡ yǔ zhì xīn děnɡ yí tònɡ qiè wǔ tǐ tóu dì

歸 依 十 方 盡 虛 空 界 一 切 諸 佛 （拜） We take refuge with all the Buddhas of the ten directions to the ends of
ɡuī yī shí fānɡ jìn xū kōnɡ jiè yí qiè zhū fó empty space. ( bow )
歸 依 十 方 盡 虛 空 界 一 切 尊 法 （拜） We take refuge with all the venerated Dharma of the ten directions to
ɡuī yī shí fānɡ jìn xū kōnɡ jiè yí qiè zūn fǎ the ends of empty space. ( bow )
歸 依 十 方 盡 虛 空 界 一 切 賢 聖 （拜） We take refuge with the Sangha of all sages and worthies of
ɡuī yī shí fānɡ jìn xū kōnɡ jiè yí qiè xián shènɡ
the ten directions to the ends of empty space. ( bow )

今日道場，同業大眾，善攝心聽。夫人天 Today, we who are here in this Bodhimanda due to our shared karma should listen
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ shàn shè xīn tīnɡ fú rén tiān attentively. Beings such as devas and humans are deluded, and the worlds are
幻惑，世界虛假。由其幻惑非真，則無實 illusory. Because everything is illusory and not real, there is no real fruition among
huàn huò shì jiè xū jiǎ yóu qí huàn huò fēi zhēn zé wú shí the mundane existences. Since all things are illusory, fragile, and drifting along with
果。虛假浮脆，則遷變無窮。無實果故， the currents of karma, boundless changes and transmigrations take place. Having
ɡuǒ xū jiǎ fú cuì zé qiān biàn wú qiónɡ wú shí ɡuǒ ɡù no real fruition among the mundane existences, we have been caught in the flow of
birth and death for a long time. Because of changes and transmigrations, we have
所以久滯生死之流。遷變改故，所以長泛
suǒ yǐ jiǔ zhì shēnɡ sǐ zhī liú qiān biàn ɡǎi ɡù suǒ yǐ chánɡ fàn long been adrift in the sea of suffering and emotional love.
愛苦之海。
ài kǔ zhī hǎi

如是眾生，聖所悲念。故悲華經云：菩薩 That is why sages pity such living beings. According to the Flowers of Compassion
rú shì zhònɡ shēnɡ shènɡ suǒ bēi niàn ɡù bēi huá jīnɡ yún pú sà Sutra, each Bodhisattva becomes a Buddha according to his respective fundamental
成佛，各有本願。釋迦不現長年，促為短 vows. Shakyamuni Buddha did not manifest a long lifespan, but a short one. He felt
chénɡ fó ɡè yǒu běn yuàn shì jiā bú xiàn chánɡ nián cù wéi duǎn

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壽。悲此眾生，變化俄頃，長淪苦海，不 deep sympathy for beings living an ephemeral and ever-changing life, long adrift
shòu bēi cǐ zhònɡ shēnɡ biàn huà é qǐnɡ chánɡ lún kǔ hǎi bù in the sea of suffering without being able to transcend it. Because of that, he came
to this world to rescue beings prone to being evil and wicked and painstakingly
得出離。故在此土，救諸弊惡。教有剛強
dé chū lí ɡù zài cǐ dù jiù zhū bì è jiào yǒu ɡānɡ qiánɡ educating obstinate ones, without retreating from his resolve to save all, regardless of
the hardships encountered. He constantly applied expedient means to vastly benefit
苦切之言，不捨於苦而度眾生。未嘗不以 all living beings.
kǔ qiè zhī yán bù shě yú kǔ ér dù zhònɡ shēnɡ wèi chánɡ bù yǐ

善法方便，弘濟益之心。
shàn fǎ fānɡ biàn hónɡ jì yì zhī xīn

所以三昧經言：諸佛心者，是大慈悲。慈 The Sutra of Samadhi states, “The mind of all Buddhas is that of great kindness
suǒ yǐ sān mèi jīnɡ yán zhū fó xīn zhě shì dà cí bēi cí and great compassion. All suffering beings are the subject of this kindness and
compassion.” Upon seeing living beings undergoing suffering, Buddhas grieve and
悲所緣，緣苦眾生。若見眾生，受苦惱
bēi suǒ yuán yuán kǔ zhònɡ shēnɡ ruò jiàn zhònɡ shēnɡ shòu kǔ nǎo weep without a moment of peace and feel as if arrows were piercing their hearts or
poking their eyes. They long to eradicate the suffering of living beings and help them
時，如箭入心，如破眼目。見已悲泣，心 attain bliss and happiness. Moreover, all Buddhas teach and transform everyone
shí rú jiàn rù xīn rú pò yǎn mù jiàn yǐ bēi qì xīn
equally with the wisdom of impartiality. Shakyamuni Buddha was particularly
無暫安。欲拔其苦，令得安樂。又諸佛等 renowned for his courageous vigor. He was able to endure all manner of suffering
wú zhàn ān yù bá qí kǔ lìnɡ dé ān lè yòu zhū fó děnɡ
to take across living beings. Thus we should be aware that we are indebted to our
智，其化是均。至於釋迦，偏稱勇猛。以 fundamental teacher’s deep and profound kindness. He was able to speak different
zhì qí huà shì jūn zhì yú shì jiā piān chēnɡ yǒnɡ měnɡ yǐ
types of Dharma for afflicted living beings to benefit each one of them.
能忍苦，度脫眾生。當知本師，慈恩實
nénɡ rěn kǔ dù tuō zhònɡ shēnɡ dānɡ zhī běn shī cí ēn shí

重，能於苦惱眾生之中，說種種語，利益
zhònɡ nénɡ yú kǔ nǎo zhònɡ shēnɡ zhī zhōnɡ shuō zhǒnɡ zhǒnɡ yǔ lì yì

一切。
yí qiè

我等今日，不蒙解脫，進不聞一音之旨， But why have we not been liberated by his teaching? Did we not receive the Buddha’s
wǒ děnɡ jīn rì bù ménɡ jiě tuō jìn bù wén yì yīn zhī zhǐ teaching in person when he was alive? Did we not witness his Nirvana at Twin-
tree Grove? Our karmic obstacles cause our mind to be apart from the Buddhas’
退不覩雙樹潛輝。良由業障，念與悲隔。
tuì bù dǔ shuānɡ shù qián huī liánɡ yóu yè zhànɡ niàn yǔ bēi ɡé kindness. Therefore today in this assembly, we long for the Tathagata. Due to this
yearning, our mind will be enriched with goodness. Although we are suffering,
相與今日，起悲戀心。以悲戀如來故，善 we should still be mindful of the Tathagata’s kindness. Weeping and fretting, and
xiānɡ yǔ jīn rì qǐ bēi liàn xīn yǐ bēi liàn rú lái ɡù shàn
choked with deep shame and remorse, we bring forth heartfelt earnestness as we bow
心濃厚。既在苦中，憶如來恩，嗚咽懊 in full prostration. We take refuge with the Three Treasures on behalf of heads of
xīn nónɡ hòu jì zài kǔ zhōnɡ yì rú lái ēn wū yè ào
nations, peoples of all nations, parents, teachers, elders, faithful donors, good or bad
惱，慚顏哽慟，等一痛切，五體投地。至
nǎo cán yán ɡěnɡ tònɡ děnɡ yí tònɡ qiè wǔ tǐ tóu dì zhì

心奉為國家元首，土地人民，父母師長，
xīn fènɡ wèi ɡuó jiā yuán shǒu tǔ dì rén mín fù mǔ shī zhǎnɡ

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信施檀越，善惡知識，諸天諸仙，聰明正 advisers, heavenly beings and ascetic masters, the intelligent and righteous spirits,
xìn shī tán yuè shàn è zhī shì zhū tiān zhū xiān cōnɡ mínɡ zhènɡ celestial spirits, earth spirits, empty space spirits, the four world-protecting heavenly
kings, spirits who bless the good and punish the evil, spirits who guard and protect
直，天地虛空，護世四王，主善罰惡，
zhí tiān dì xū kōnɡ hù shì sì wánɡ zhǔ shàn fá è those who uphold mantras, dragon kings of the five directions and their retinues, as
well as the dragons and the rest of the eightfold division, extending to and including
守護持呪，五方龍王，龍神八部；廣及十 the boundless living beings of the ten directions.
shǒu hù chí zhòu wǔ fānɡ lónɡ wánɡ lónɡ shén bā bù ɡuǎnɡ jí shí

方，無窮無盡，一切眾生。
fānɡ wú qiónɡ wú jìn yí qiè zhònɡ shēnɡ

歸 依 十 方 盡 虛 空 界 一 切 諸 佛 （拜） We take refuge with all the Buddhas of the ten directions to the ends of
ɡuī yī shí fānɡ jìn xū kōnɡ jiè yí qiè zhū fó empty space. ( bow )

歸 依 十 方 盡 虛 空 界 一 切 尊 法 （拜） We take refuge with all the venerated Dharma of the ten directions to
ɡuī yī shí fānɡ jìn xū kōnɡ jiè yí qiè zūn fǎ the ends of empty space. ( bow )
歸 依 十 方 盡 虛 空 界 一 切 賢 聖 （拜） We take refuge with the Sangha of all sages and worthies of
ɡuī yī shí fānɡ jìn xū kōnɡ jiè yí qiè xián shènɡ the ten directions to the ends of empty space. ( bow )

相與胡跪合掌，心念口言，作如是說： We now kneel, put our palms together, and mindfully chant:
xiānɡ yǔ hú ɡuì hé zhǎnɡ xīn niàn kǒu yán zuò rú shì shuō
All Buddhas, great honored sages,
諸佛大聖尊 覺法無不盡 Are completely awakened to all dharmas, and
zhū fó dà shènɡ zūn jué fǎ wú bú jìn Are unsurpassed teachers of people and heavenly beings;
Thus we should take refuge with them.
天人無上師 是故為歸依 Dharma that eternally abides,
tiān rén wú shànɡ shī shì ɡù wéi ɡuī yī
The sutras that purify,
一切法常住 清淨修多羅 Can cure illnesses of body and mind.
yí qiè fǎ chánɡ zhù qīnɡ jìnɡ xiū duō luó
Thus, we take refuge in them.
能除身心病 是故為歸依 Great Bodhisattvas of all sagely grounds,
nénɡ chú shēn xīn bìnɡ shì ɡù wéi ɡuī yī
Unattached shramanas of the Four Fruitions,
大地諸菩薩 無著四沙門 Are able to rescue us from suffering.
dà dì zhū pú sà wú zhuó sì shā mén Thus we take refuge in them.
The Three Treasures protect the world.
能救一切苦 是故為歸依 I now respectfully bow to them.
nénɡ jiù yí qiè kǔ shì ɡù wéi ɡuī yī
Living beings in the six paths,
三寶護世間 我今頭面禮 I now take refuge on behalf of them all.
sān bǎo hù shì jiān wǒ jīn tóu miàn lǐ

六道諸眾生 今盡為歸依
liù dào zhū zhònɡ shēnɡ jīn jìn wéi ɡuī yī

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Great Bodhisattvas’ kindness and compassion gather in all,
慈悲覆一切 皆令得安樂
cí bēi fù yí qiè jiē lìnɡ dé ān lè And cause everyone to attain peace and bliss.
They have deep sympathy for living beings,
哀愍眾生者 我等共歸依 Thus, together we all take refuge in them.
āi mǐn zhònɡ shēnɡ zhě wǒ děnɡ ɡònɡ ɡuī yī

We bow in full prostration. Each of us now recites: We pray to the Three Treasures
五體投地，各自念言：仰願十方，一切三
wǔ tǐ tóu dì ɡè zì niàn yán yǎnɡ yuàn shí fānɡ yí qiè sān of the ten directions. May they enable all living beings to attain awakening with
their power of kindness and compassion, power of their original vows, their great
寶。以慈悲力、本願力、大神通力、不可 spiritual powers, inconceivable powers, boundless power of self-mastery, power
bǎo yǐ cí bēi lì běn yuàn lì dà shén tōnɡ lì bù kě
to rescue beings, power to protect beings, and power to comfort beings. May all
思議力、無量自在力、度脫眾生力、覆護 living beings know that today we have taken refuge on their behalf; and with the
sī yì lì wú liànɡ zì zài lì dù tuō zhònɡ shēnɡ lì fù hù
power of the merit and virtue of taking refuge, may all of them have their wishes
眾生力、安慰眾生力，令諸眾生，皆悉覺 fulfilled. May heavenly beings and ascetic masters extinguish all outflows. May asuras
zhònɡ shēnɡ lì ān wèi zhònɡ shēnɡ lì lìnɡ zhū zhònɡ shēnɡ jiē xī jué
renounce their ingrained arrogance. May humans no longer have any suffering. May
悟。知某等今日，為其歸依三寶。以此功 hell beings, hungry ghosts and animals immediately be freed and transcend the evil
wù zhī mǒu děnɡ jīn rì wèi qí ɡuī yī sān bǎo yǐ cǐ ɡōnɡ
paths. Moreover, today, regardless of whether or not living beings have heard the
德力，令諸眾生，各得所願。若在諸天諸 name of the Three Treasures, may the spiritual power of the Buddhas enable living
dé lì lìnɡ zhū zhònɡ shēnɡ ɡè dé suǒ yuàn ruò zài zhū tiān zhū
beings to be liberated, ultimately accomplish unsurpassed bodhi, and attain Proper
仙中者，令盡諸漏。若在阿修羅中，捨憍 Enlightenment like all Bodhisattvas.
xiān zhōnɡ zhě lìnɡ jìn zhū lòu ruò zài ā xiū luó zhōnɡ shě jiāo

慢習。若在人道，無復眾苦。若在地獄、
màn xí ruò zài rén dào wú fù zhònɡ kǔ ruò zài dì yù

餓鬼、畜生道者，即得免離。又復今日，
è ɡuǐ chù shēnɡ dào zhě jí dé miǎn lí yòu fù jīn rì

若聞三寶名，及與不聞，以佛神力，令諸
ruò wén sān bǎo mínɡ jí yǔ bù wén yǐ fó shén lì lìnɡ zhū

眾生，盡得解脫，究竟成就無上菩提。同
zhònɡ shēnɡ jìn dé jiě tuō jiū jìnɡ chénɡ jiù wú shànɡ pú tí tónɡ

諸菩薩，俱登正覺。
zhū pú sà jù dēnɡ zhènɡ jué

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斷疑第二 Section 2 - Severing Doubt

duàn yí dì èr

今日道場，同業大眾，一心諦聽。夫因果 Today, we who are here in this Bodhimanda due to our shared karma should listen
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ yì xīn dì tīnɡ fú yīn ɡuǒ attentively. The law of cause and effect operates like a shadow following form, or
an echo following sound, with the response arising naturally. That is the way things
影響，感應相生，必然之道，理無差舛。
yǐnɡ xiǎnɡ ɡǎn yìnɡ xiānɡ shēnɡ bì rán zhī dào lǐ wú chā chuǎn are, and its principle will not be off by the slightest. However, living beings’ karma is
complicated, with a mixture of good and evil. Because our karmas are complex, we
而諸眾生，業行不純，善惡迭用。以業 receive different rewards and retributions, such as being noble or servile, wholesome
ér zhū zhònɡ shēnɡ yè xínɡ bù chún shàn è dié yònɡ yǐ yè
or unwholesome, which vary in myriad possibilities. Due to such vast diversities, we
不純，所以報有精麤。或貴或賤，或善或 do not understand our own karma. Without such understanding, we become greatly
bù chún suǒ yǐ bào yǒu jīnɡ cū huò ɡuì huò jiàn huò shàn huò
confused, and give rise to doubt.
惡，其事匪一，參差萬品。既有參差，不
è qí shì fěi yī cēn cī wàn pǐn jì yǒu cēn cī bù

了本行。以不了故，疑惑亂起。
liǎo běn xínɡ yǐ bù liǎo ɡù yí huò luàn qǐ

或言精進奉戒，應得長生，而見短命。屠 Some may question why a person who vigorously upholds the precepts lives a short
huò yán jīnɡ jìn fènɡ jiè yīnɡ dé chánɡ shēnɡ ér jiàn duǎn mìnɡ tú life instead of a long one; or why a butcher lives a long life rather than a short one;
or why an honest official who should be wealthy ends up in poverty; or why a greedy
殺之人，應見促齡，而反延壽。清廉之
shā zhī rén yīnɡ jiàn cù línɡ ér fǎn yán shòu qīnɡ lián zhī thief who should suffer poverty turns out enjoying a life of abundance. Who could
be without such doubts? They fail to recognize that these retributions are caused by
士，應招富足，而見貧苦。貪盜之人，應 their past karma, which is like a seed planted in the past.
shì yīnɡ zhāo fù zú ér jiàn pín kǔ tān dào zhī rén yīnɡ

見困躓，而更豐饒。如此疑惑，人誰無
jiàn kùn zhì ér ɡènɡ fēnɡ ráo rú cǐ yí huò rén shéi wú

念？而不知往業植因所致。
niàn ér bù zhī wǎnɡ yè zhí yīn suǒ zhì

如般若所明：若有讀誦此經，為人輕賤 As clearly stated in the Prajna Sutra, “If a person who reads and recites this Sutra is
rú bō rě suǒ mínɡ ruò yǒu dú sònɡ cǐ jīnɡ wéi rén qīnɡ jiàn slighted or humiliated by others, that person’s karmic offenses from previous lives
者，是人先世罪業，應墮惡道。以今世人 which would have destined him for the evil paths, are now eradicated. However,
zhě shì rén xiān shì zuì yè yīnɡ duò è dào yǐ jīn shì rén living beings do not have deep faith in the sutra text. Their doubts are caused by
their ignorance and delusion, which lead to such inverted thinking.”
輕賤故，先世罪業，則為銷滅。而諸眾
qīnɡ jiàn ɡù xiān shì zuì yè zé wéi xiāo miè ér zhū zhònɡ

生，所以不能深信經語，有此疑者，皆由
shēnɡ suǒ yǐ bù nénɡ shēn xìn jīnɡ yǔ yǒu cǐ yí zhě jiē yóu

無明惑故，妄起顛倒。
wú mínɡ huò ɡù wànɡ qǐ diān dǎo

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又不信三界內是苦，三界外是樂。每染世 Furthermore, we do not realize the three realms are full of suffering, and what is
yòu bú xìn sān jiè nèi shì kǔ sān jiè wài shì lè měi rǎn shì beyond the three realms is full of bliss. Whenever defiled by the world, we regard it
as happiness. If that is the case, why do we still experience suffering? If we eat too
間，皆言是樂。若言樂者，何意於中，復
jiān jiē yán shì lè ruò yán lè zhě hé yì yú zhōnɡ fù much, we become sick, pant heavily, and our stomach bloats and aches. Clothing
causes even more trouble. In cold weather, we do not appreciate light thin clothing.
生苦受？飲食過度，便成疾疹，氣息喘 In warm weather, we feel deeply afflicted just by the sight of a thick fur coat. If we
shēnɡ kǔ shòu yǐn shí ɡuò dù biàn chénɡ jí zhěn qì xī chuǎn
regard food and clothing as bringing us happiness, then why do they cause us to give
迫，鼓脹疞痛。又至衣服，彌見憂勞。寒 rise to afflictions? From this we know neither food nor clothes can really bring us
pò ɡǔ zhànɡ xū tònɡ yòu zhì yī fú mí jiàn yōu láo hán
happiness.
得絺綌，則恩薄念淺。熱見重裘，則苦惱
dé chī xì zé ēn bó niàn qiǎn rè jiàn zhònɡ qiú zé kǔ nǎo

已深。若言是樂，何意生惱？故知飲食衣
yǐ shēn ruò yán shì lè hé yì shēnɡ nǎo ɡù zhī yǐn shí yī

服，真非是樂。
fú zhēn fēi shì lè

又言眷屬以為樂者，則應長相歡娛，歌笑 Furthermore, if we regard family and relatives as bringing us happiness, then we

yòu yán juàn shǔ yǐ wéi lè zhě zé yīnɡ chánɡ xiànɡ huān yú ɡē xiào should be able to forever enjoy their company, singing and laughing without end.
Why is it that before we even realize it, impermanence sets in and our happiness
無極。何意俄爾無常，倐焉而逝？適有今
wú jí hé yì é ěr wú chánɡ shù yān ér shì shì yǒu jīn perishes so suddenly after such a short time? What was there before has now
suddenly vanished. When our beloved ones depart, we feel extreme sorrow and our
無，向在今滅，號天叩地，肝心寸斷。又 heart shatters, wailing to heaven and stomping the earth. Yet we know not where
wú xiànɡ zài jīn miè háo tiān kòu dì ɡān xīn cùn duàn yòu
our beloved ones came from and where they go after their passing. All we can do is
不能知生所從來？死所趣向？銜悲相送， to mournfully see them off to the burial place; at the final moment of separation, we
bù nénɡ zhī shēnɡ suǒ cónɡ lái sǐ suǒ qù xiànɡ xián bēi xiānɡ sònɡ
bid farewell for eternity. All these bring us endless suffering.
直至窮山。執手長離，一辭萬劫。諸如此
zhí zhì qiónɡ shān zhí shǒu chánɡ lí yì cí wàn jié zhū rú cǐ

者，其苦無量。
zhě qí kǔ wú liànɡ

眾生迷見，謂其是樂。出世樂因，皆言是 We, living beings are deluded by our views, and regard all these worldly things
zhònɡ shēnɡ mí jiàn wèi qí shì lè chū shì lè yīn jiē yán shì as happiness. Instead we regard the causes that bring about the happiness of
transcending the world as suffering — for example, disciplining the body, eating
苦。或見進噉蔬澀，節身時食，去其輕
kǔ huò jiàn jìn dàn shū sè jié shēn shí shí qù qí qīnɡ simple and plain vegetarian food, eating at proper times only, wearing rags instead of
fine clothes. We regard all these as needless self-imposed mortification. Actually we
輭，習糞掃衣。皆言是等，強自困苦，不 fail to understand that these practices lead to the path of liberation.
ruǎn xí fèn sǎo yī jiē yán shì děnɡ qiánɡ zì kùn kǔ bù

知此業，是解脫道。或見布施持戒、忍辱 We consider diligence in giving, upholding precepts, patience, vigor, bowing, and
zhī cǐ yè shì jiě tuō dào huò jiàn bù shī chí jiè rěn rù
chanting sutras as suffering. We do not understand that all these are cultivating
精進、經行禮拜、誦習之人，翹勤不懈， the mind of transcendental dharma. Upon seeing those cultivators who encounter
jīnɡ jìn jīnɡ xínɡ lǐ bài sònɡ xí zhī rén qiáo qín bù xiè

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皆言是苦。不知是等，修出世心。脫有疾 illnesses or death, we may give rise to doubt and reason, “All day long these people
jiē yán shì kǔ bù zhī shì děnɡ xiū chū shì xīn tuō yǒu jí are just torturing their body and mind without any break. How can our human
body handle all these!? If they are not so industrious, they would not have to suffer
病死亡之日，便起疑心。終日役此心形，
bìnɡ sǐ wánɡ zhī rì biàn qǐ yí xīn zhōnɡ rì yì cǐ xīn xínɡ so much. Such strenuous efforts bring no benefit and they may even die in vain.” We
further hold onto our own views insisting it to be the truth. Failing to understand
無時暫止。人之氣力，何以堪此？若不勤 the actual causes behind these effects, we give rise to such deluded views. If we
wú shí zhàn zhǐ rén zhī qì lì hé yǐ kān cǐ ruò bù qín
encounter a good mentor, then our improper views can be corrected. But if we
勞，豈當致困？徒喪身命，於事無益。或 encounter a bad adviser, we will just become more confused; due to our doubts and
láo qǐ dānɡ zhì kùn tú sànɡ shēn mìnɡ yú shì wú yì huò
delusion, we will fall into the three evil paths. Then it will be too late for regrets.
復自秉其說：理實如之。不知推果尋因，
fù zì bǐnɡ qí shuō lǐ shí rú zhī bù zhī tuī ɡuǒ xún yīn

妄構此惑。若遇善知識，則其惑可除。遇
wànɡ ɡòu cǐ huò ruò yù shàn zhī shì zé qí huò kě chú yù

惡知識，則其愚更甚。因疑惑故，墮三惡
è zhī shì zé qí yú ɡènɡ shèn yīn yí huò ɡù duò sān è

道，在惡道中，悔何所及！
dào zài è dào zhōnɡ huǐ hé suǒ jí

今日道場，同業大眾。凡有此疑，因緣無 Today, we are here in this Bodhimanda due to our shared karma. We should
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ fán yǒu cǐ yí yīn yuán wú understand that all such doubts are due to limitless causes and conditions. Even
those who have transcended the three realms may not have completely rid themselves
量。且疑惑習氣，出三界外，尚未能盡。
liànɡ qiě yí huò xí qì chū sān jiè wài shànɡ wèi nénɡ jìn of habitual doubts and delusion. How much more so for us mere mortals to have
them instantaneously eliminated? If we do not sever these doubts and delusion in
況在今形，云何頓去？此生不斷，後世 this lifetime, they will only become increasingly worse in future lives. We are just
kuànɡ zài jīn xínɡ yún hé dùn qù cǐ shēnɡ bú duàn hòu shì
embarking on a long spiritual journey, thus we should practice rigorously in accord
復增。大眾相與，方涉長途，自行苦行。 with the Buddha’s teachings. We must not harbor any doubt nor retreat because of
fù zēnɡ dà zhònɡ xiānɡ yǔ fānɡ shè chánɡ tú zì xínɡ kǔ hènɡ
hardship. It is because of their accumulated goodness and merit that Buddhas and
當依佛語，如教修行，不得疑惑，辭於勞 sages have transcended birth and death, arrived at the other shore, and attained non-
dānɡ yī fó yǔ rú jiào xiū xínɡ bù dé yí huò cí yú láo
obstruction, self-mastery, and liberation.
倦。諸佛聖人，所以得出生死，度於彼岸
juàn zhū fó shènɡ rén suǒ yǐ dé chū shēnɡ sǐ dù yú bǐ àn

者，良由積善之功，故得無礙，自在解
zhě liánɡ yóu jī shàn zhī ɡōnɡ ɡù dé wú ài zì zài jiě

脫。
tuō

我等今日，未離生死，已自可悲！何容貪 It is a pity that all of us are still trapped in the cycle of birth and death. How can
wǒ děnɡ jīn rì wèi lí shēnɡ sǐ yǐ zì kě bēi hé rónɡ tān we continue to indulge ourselves in such an evil world? We are fortunate that our
住此惡世中？今者幸得四大未衰，五福康 bodies, comprised of the four elements, have not yet declined, our five organs are still
zhù cǐ è shì zhōnɡ jīn zhě xìnɡ dé sì dà wèi shuāi wǔ fú kānɡ

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悆。遊行動轉，去來適意。而不努力， healthy, and we are able to move about freely and comfortably. If we do not cultivate
yù yóu xínɡ dònɡ zhuǎn qù lái shì yì ér bù nǔ lì diligently now, then what are we waiting for? During our past lives, we failed to
realize the Truth. In this life, if we pass our time in vain without any spiritual
復欲何待？過去一生，已不見諦。今生空
fù yù hé dài ɡuò qù yì shēnɡ yǐ bú jiàn dì jīn shēnɡ kōnɡ attainment, how will we save ourselves in the future? If we deeply reflect within, we
should really be full of remorse and pity for ourselves.
擲，復無所證。於未來世，以何濟度？拊
zhì fù wú suǒ zhènɡ yú wèi lái shì yǐ hé jì dù fǔ

臆論心，實悲情抱！
yì lùn xīn shí bēi qínɡ bào

Great assembly, deeply contemplate this matter, be diligent in cultivation and

大眾今日，唯應勸課，努力勤修，不得復
dà zhònɡ jīn rì wéi yīnɡ quàn kè nǔ lì qín xiū bù dé fù not be lazy. Knowing that the road to sagehood is long and difficult, and cannot
be accomplished in one day, we should not use that as an excuse to seek rest and
言，且宜消息，聖道長遠，一朝難辦。如 recreation. Otherwise, we may never attain realization because day after day, time
yán qiě yí xiāo xī shènɡ dào chánɡ yuǎn yì zhāo nán bàn rú
fleets by. We may already have started to recite sutras, or sit in meditation, or
是一朝，還復一朝。何時當得，所作已 uphold ascetic practices, but sometimes when we run into a small illness, we think
shì yì zhāo huán fù yì zhāo hé shí dānɡ dé suǒ zuò yǐ
that the cause of the sickness is due to our diligence in reciting sutras or sitting in
辦？今或因誦經坐禪，勤行苦行。有小疾 meditation. We do not realize that if we had not practiced in this way, we might
bàn jīn huò yīn sònɡ jīnɡ zuò chán qín xínɡ kǔ hènɡ yǒu xiǎo jí
have died already. Because we put effort in our practice, we are able to continue
病，便言誦習勤苦所致。而不自知，不作 living. It is natural that our body, which is composed of the four elements, goes
bìnɡ biàn yán sònɡ xí qín kǔ suǒ zhì ér bú zì zhī bú zuò
through the processes of illness, old age, and death. It is unavoidable. Everything
此行，早應終亡。因此行故，得至今日。 in this world will eventually perish. If we wish to attain the Way, we must accord
cǐ hènɡ zǎo yīnɡ zhōnɡ wánɡ yīn cǐ hènɡ ɡù dé zhì jīn rì
with the Buddhas’ teaching. It is impossible to attain the Way without following
且四大增損，疾病是常。乃至老死，不可 the Buddhas’ teaching. Because living beings turn away from the teaching of the
qiě sì dà zēnɡ sǔn jí bìnɡ shì chánɡ nǎi zhì lǎo sǐ bù kě
Buddhas, we revolve in the three evil paths and go through all types of suffering.
得避。人生世間，會歸磨滅。若欲得道， If we want to follow the Buddhas’ teaching, then we should diligently practice all
dé bì rén shēnɡ shì jiān huì ɡuī mó miè ruò yù dé dào
Dharma, as if our own heads are at stake. We should not live our life in vain without
當依佛語。違而得者，無有是處。一切 accomplishment in the Way.
dānɡ yī fó yǔ wéi ér dé zhě wú yǒu shì chù yí qiè

眾生，違佛語故，所以輪轉三途，備嬰眾
zhònɡ shēnɡ wéi fó yǔ ɡù suǒ yǐ lún zhuǎn sān tú bèi yīnɡ zhònɡ

苦。若如佛語，都無休息，勤於諸法，如
kǔ ruò rú fó yǔ dōu wú xiū xí qín yú zhū fǎ rú

救頭然。勿使一生，無所得也。
jiù tóu rán wù shǐ yì shēnɡ wú suǒ dé yě

相與人人，等一痛切。五體投地，如大山 Now, each one of us should bring forth utmost sincerity and bow in full prostration,
xiānɡ yǔ rén rén děnɡ yí tònɡ qiè wǔ tǐ tóu dì rú dà shān like a great mountain collapsing. From the time we first had consciousness until
崩。奉為有識神以來，至于今日，經生父 now, on behalf of our present parents and all parents from past lives, all our families
bēnɡ fènɡ wèi yǒu shì shén yǐ lái zhì yú jīn rì jīnɡ shēnɡ fù

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母，歷劫親緣，和尚阿闍黎，同壇尊證， and relatives of kalpas past, teachers of Dharma, acharyas, and the ordination
mǔ lì jié qīn yuán hé shànɡ ā shé lí tónɡ tán zūn zhènɡ certifying masters, monastics of the three seniorities, faithful donors, good or bad
advisers, all heavenly beings and ascetic masters, the four world-protecting heavenly
上中下座，信施檀越，善惡知識，諸天諸
shànɡ zhōnɡ xià zuò xìn shī tán yuè shàn è zhī shì zhū tiān zhū kings, spirits who bless the good and punish the evil, spirits who guard and protect
those who uphold mantras, dragon kings of the five directions, dragons and the rest
仙，護世四王，主善罰惡，守護持呪，五 of the eightfold division, extending to and including the limitless beings of the ten
xiān hù shì sì wánɡ zhǔ shàn fá è shǒu hù chí zhòu wǔ
directions, we bow and take refuge with our Greatly Kind and Compassionate Ones
方龍王，龍神八部；廣及十方無窮無盡， who are like fathers to those of us in this world.
fānɡ lónɡ wánɡ lónɡ shén bā bù ɡuǎnɡ jí shí fānɡ wú qiónɡ wú jìn

一切眾生，歸依世間，大慈悲父。
yí qiè zhònɡ shēnɡ ɡuī yī shì jiān dà cí bēi fù

南無彌勒佛 Namo Maitreya Buddha

ná mó mí lè fó
Namo Vipashyin Buddha
南無維衛佛 Namo Shikhin Buddha
ná mó wéi wèi fó

南無尸棄佛 Namo Vishvabhu Buddha

ná mó shī qì fó
Namo Krakucchanda Buddha
南無隨葉佛 Namo Kanakamuni Buddha
ná mó suí shè fó

南無拘留孫佛 Namo Kashyapa Buddha

ná mó jū liú sūn fó
Namo Shakyamuni Buddha
南無拘那含佛 Namo Boundless Body Bodhisattva
ná mó jū nà hán fó

南無迦葉佛 Namo Guan Shi Yin Bodhisattva

ná mó jiā shè fó

南無釋迦牟尼佛
ná mó shì jiā móu ní fó

南無無邊身菩薩
ná mó wú biān shēn pú sà

南無觀世音菩薩
ná mó ɡuān shì yīn pú sà

又復歸依，如是十方，盡虛空界，一切三 Again, we take refuge with the Three Treasures of the ten directions to the ends of
yòu fù ɡuī yī rú shì shí fānɡ jìn xū kōnɡ jiè yí qiè sān empty space. We beseech the Three Treasures to gather us in with their power of
寶。願以慈悲力，同加攝受。以神通力， kindness and compassion, and protect us with the strength of their spiritual powers.
bǎo yuàn yǐ cí bēi lì tónɡ jiā shè shòu yǐ shén tōnɡ lì We vow that henceforth until we attain bodhi, we will always be mindful of the
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覆護拯接。從今日去，至于菩提。四無 four limitless minds and practice the six paramitas, attain as-you-wish mastery
fù hù zhěnɡ jiē cónɡ jīn rì qù zhì yú pú tí sì wú of the four unobstructed wisdoms and the six spiritual powers. We shall always
practice the Bodhisattva Path, enter the Buddhas’ wisdom, and teach and transform
量心，六波羅蜜，常得現前。四無礙智，
liànɡ xīn liù bō luó mì chánɡ dé xiàn qián sì wú ài zhì beings throughout the ten directions so that all will eventually realize Proper
Enlightenment.
六神通力，如意自在。行菩薩道，入佛智
liù shén tōnɡ lì rú yì zì zài xínɡ pú sà dào rù fó zhì

慧，同化十方，俱登正覺。
huì tónɡ huà shí fānɡ jù dēnɡ zhènɡ jué

Today, we are here in this Bodhimanda due to our shared karma. Once again, with
今日道場，同業大眾。重復至誠，善攝心
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ chónɡ fù zhì chénɡ shàn shè xīn utmost sincerity, we focus our minds. Now that we have entered the gateway of
faith, we must persevere in our resolve, aspire for the ultimate goal of bodhi, and
念，相與已得，入歸信門。唯應秉意，以 never again be obstructed by whatever Dharmas we are practicing — be they internal
niàn xiānɡ yǔ yǐ dé rù ɡuī xìn mén wéi yīnɡ bǐnɡ yì yǐ
or external. If we are not clear about the fundamental working of karma, we would
趣向為期，於內外法，莫復留難。若本業 not know how to plant blessings. Now when seeing others planting blessings, we
qù xiànɡ wéi qí yú nèi wài fǎ mò fù liú nàn ruò běn yè
should exhort and encourage them in their good deeds, such as by applauding them
不明，自不能造。見人作福，唯應獎勸， or joining our palms. We should not even think of creating various obstructions to
bù mínɡ zì bù nénɡ zào jiàn rén zuò fú wéi yīnɡ jiǎnɡ quàn
impede them, causing them to retreat. We may succeed in obstructing their practice,
彈指合掌，明進其德。不宜起心，生諸妨 or they may continue with their practice without retreating despite our obstruction.
tán zhǐ hé zhǎnɡ mínɡ jìn qí dé bù yí qǐ xīn shēnɡ zhū fánɡ
However, in both instances, we are in fact just harming ourselves.
礙。使彼行人，心成阻退。若是不退，彼
ài shǐ bǐ xínɡ rén xīn chénɡ zǔ tuì ruò shì bú tuì bǐ How can we benefit from making up things and gossiping about others’ rights and
進如故。彼既無減，唯當自損。空搆是 wrongs? If we are kind and do not create obstructions for others, this is in accordance
jìn rú ɡù bǐ jì wú jiǎn wéi dānɡ zì sǔn kōnɡ ɡòu shì with the Way and is the behavior of a great person. But if we obstruct others, then
非，於身何益？若能於善，無有礙者， in the future how can we progress smoothly on the path of bodhi? If we investigate
fēi yú shēn hé yì ruò nénɡ yú shàn wú yǒu ài zhě this principle, we will realize the grave harm we have been doing. Thus, obstructing
可謂合道，有力大人。若今作礙，於未來 others from planting roots of goodness is a really heavy offense.
kě wèi hé dào yǒu lì dà rén ruò jīn zuò ài yú wèi lái

世，云何能得通達佛道？就理而尋，損害
shì yún hé nénɡ dé tōnɡ dá fó dào jiù lǐ ér xún sǔn hài

實重。阻他善根，罪真不輕。
shí zhònɡ zǔ tā shàn ɡēn zuì zhēn bù qīnɡ

如護口經說：有一餓鬼，形狀醜惡，見者 The Sutra of Guarding One’s Speech relates the story of a hungry ghost with a
rú hù kǒu jīnɡ shuō yǒu yí è ɡuǐ xínɡ zhuànɡ chǒu è jiàn zhě grotesque and frightening appearance. Whoever saw him was so frightened that one’s
hair stood on end. The searing flames that the ghost emitted was like a conflagration.
毛竪，莫不畏懼。身出猛燄，猶如火聚。
máo shù mò bú wèi jù shēn chū měnɡ yàn yóu rú huǒ jù From his mouth spewed forth uncountable worms. Filth such as pus and oozing
blood “adorned” his body. His stench kept everyone at a distance. His mouth also
口出蛆蟲，無有窮盡。膿血諸衰，以自嚴
kǒu chū qū chónɡ wú yǒu qiónɡ jìn nónɡ xiě zhū shuāi yǐ zì yán

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身。臭氣遠徹，不可親近。或口吐燄，支 spewed forth a flame of fire and even flames blaze forth from his limbs and joints, so
shēn chòu qì yuǎn chè bù kě qīn jìn huò kǒu tǔ yàn zhī that he ran about and cried for help.
節火起，舉聲號哭，東西馳走。
jié huǒ qǐ jǔ shēnɡ háo kū dōnɡ xī chí zǒu

At that time an Arhat named Full and Perfect asked him, “What did you do in the
是時滿足羅漢，問餓鬼曰：汝宿何罪，今
shì shí mǎn zú luó hàn wèn è ɡuǐ yuē rǔ sù hé zuì jīn past to receive such great suffering?” The ghost replied, “When I was a shramana in
the past, I craved offerings, was greedy, stingy, and refused to practice renunciation.
受此苦？餓鬼答言：吾往昔時，曾作沙 I also failed to observe proper deportment, and often spoke harsh or vulgar words.
shòu cǐ kǔ è ɡuǐ dá yán wú wǎnɡ xí shí cénɡ zuò shā
I further reviled, and looked with hatred and contempt upon those who diligently
門。戀著資生，慳貪不捨，不護威儀，出 upheld the precepts or who practiced vigorously. Counting on being strong and
mén liàn zhuó zī shēnɡ qiān tān bù shě bú hù wēi yí chū
healthy, I assumed that I would live a long life and would not die anytime soon.
言麤惡。若見持戒精進之人，輙復罵辱， Consequently, I committed limitless unwholesome karma. Looking back now, I am
yán cū è ruò jiàn chí jiè jīnɡ jìn zhī rén zhé fù mà rù
filled with regrets, but to no avail. I would rather use a sharp knife to cut off my own
偏眼惡視，自恃豪強，謂長不死。造於無 tongue, and undergo suffering for kalpa after kalpa than to utter a single word of
piān yǎn è shì zì shì háo qiánɡ wèi chánɡ bù sǐ zào yú wú
slander about those who perform meritorious deeds.
量不善之本，而今追憶，悔無所補。寧以
liànɡ bú shàn zhī běn ér jīn zhuī yì huǐ wú suǒ bǔ nínɡ yǐ

利刀，自截其舌。從劫至劫，甘心受苦，
lì dāo zì jié qí shé cónɡ jié zhì jié ɡān xīn shòu kǔ

不以一言，誹謗他善。
bù yǐ yì yán fěi bànɡ tā shàn

尊者還閻浮提，以我形狀，誡諸比丘，及 Venerable One, after you return to Jambudvipa, I beg you to use my misery and
zūn zhě huán yán fú tí yǐ wǒ xínɡ zhuànɡ jiè zhū bǐ qiū jí grotesque appearance as an example to teach and admonish all bhikshus and other
disciples of the Buddha to carefully guard their mouth from committing any speech
佛弟子，善護口過，勿妄出言。設見持
fó dì zǐ shàn hù kǒu ɡuò wù wànɡ chū yán shè jiàn chí offense, and to avoid casual or reckless speech. When they see others upholding
the precepts or those who are not, they should just be mindful of and praise those
戒，不持戒者，念宣其德。吾受鬼身，經 people’s virtues. I am suffering miserably, day and night, the retribution of being a
jiè bù chí jiè zhě niàn xuān qí dé wú shòu ɡuǐ shēn jīnɡ
ghost throughout thousands of kalpas. When my retribution as a ghost ends, I will
數千劫，終日竟夜，備受楚毒，若此報 fall into the hells.” After explaining these causes and conditions, the ghost threw
shù qiān jié zhōnɡ rì jìnɡ yè bèi shòu chǔ dú ruò cǐ bào
itself on the ground, collapsing like a mountain, and wailed with great grief.
盡，復入地獄。是時餓鬼，說此語已，舉
jìn fù rù dì yù shì shí è ɡuǐ shuō cǐ yǔ yǐ jǔ

聲號哭，自投于地，如大山崩。
shēnɡ háo kū zì tóu yú dì rú dà shān bēnɡ

今日道場，同業大眾，如經所說，大可怖 Today, we who are here in this Bodhimanda due to our shared karma, should
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ rú jīnɡ suǒ shuō dà kě bù be greatly terrified and fearful about what was mentioned in the sutra text. Just
畏。止以口過，獲報累劫，何況其餘不善 the offense of speech karma can cause a person to suffer for so many kalpas, how
wèi zhǐ yǐ kǒu ɡuò huò bào lěi jié hé kuànɡ qí yú bú shàn

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之本！捨身受苦，皆由作業。若不作因， much the more suffering when we include the offenses from committing other
zhī běn shě shēn shòu kǔ jiē yóu zuò yè ruò bú zuò yīn unwholesome karma! Losing a human body and undergoing suffering all have to do
with the karma we created.
云何得果？若有造因，果終不失。罪福不
yún hé dé ɡuǒ ruò yǒu zào yīn ɡuǒ zhōnɡ bù shī zuì fú bù
If there is no cause, how can the effect possibly come about? If we create the causes,
遠，身自當之。譬如影響，不得捨離。因 then we will definitely have to receive the retributions or rewards. Both offenses and
yuǎn shēn zì dānɡ zhī pì rú yǐnɡ xiǎnɡ bù dé shě lí yīn
blessings are not far apart from us, and we will have to face them in person. It is just
無明生，亦因而死。去來現在，行放逸 like a shadow or an echo always following us. Because of ignorance, we are born;
wú mínɡ shēnɡ yì yīn ér sǐ qù lái xiàn zài xínɡ fànɡ yì
because of ignorance, we die. Throughout all time — the past, present, and future
者；未見是人，而得解脫。能守護者，受 — whoever is self-indulgent or lax in cultivation will never attain liberation. Only by
zhě wèi jiàn shì rén ér dé jiě tuō nénɡ shǒu hù zhě shòu guarding and protecting our cultivation can we receive endless blessings.
福無窮。
fú wú qiónɡ

今日大眾，宜各慚愧。洗浣身心，懺謝前 All of us gathered here today, should bring forth a sense of shame and remorse,
jīn rì dà zhònɡ yí ɡè cán kuì xǐ huǎn shēn xīn chàn xiè qián and purify our body and mind. We should repent and reform all our past mistakes,
and vow not to commit new offenses. This is lauded and praised by all Buddhas.
咎，革故不造新，諸佛稱歎。相與從今日
jiù ɡé ɡù bú zào xīn zhū fó chēnɡ tàn xiānɡ yǔ cónɡ jīn rì Henceforth, we should not be judgmental about but rejoice in the good deeds of
others, whether or not the deeds can be accomplished, and whether or not others
去，若見人之善，莫論成與不成，久與 will persevere in their good deeds. Whatever good others do, whether only lasting
qù ruò jiàn rén zhī shàn mò lùn chénɡ yǔ bù chénɡ jiǔ yǔ
the duration of a thought, a minute, an hour, a day, a month, six months, or a year,
不久。但使一念一頃，一時一刻，一日一 is much better than not doing any good at all. The Dharma Flower Sutra states, “Even
bù jiǔ dàn shǐ yí niàn yì qǐnɡ yì shí yí kè yí rì yí
if a person with a scattered mind enters a stupa or temple and only recites once ‘Namo
月，半年一歲，已自勝於不作者矣！所以 Buddha,’ that person has accomplished Buddhahood.” How much more so for
yuè bàn nián yí suì yǐ zì shènɡ yú bú zuò zhě yǐ suǒ yǐ
someone who brings forth a great resolve and diligently plants blessing or practices
法華經言：若人散亂心，入於塔廟中，一 good deeds. Sages pity those who fail to rejoice in the good deeds of others.
fǎ huá jīnɡ yán ruò rén sàn luàn xīn rù yú tǎ miào zhōnɡ yì

稱南無佛，皆已成佛道。而況有人，能發
chēnɡ ná mó fó jiē yǐ chénɡ fó dào ér kuànɡ yǒu rén nénɡ fā

如是大心，勤於福善。不隨喜者，聖所悲
rú shì dà xīn qín yú fú shàn bù suí xǐ zhě shènɡ suǒ bēi

念。
niàn

某等自惟，無始生死以來，至于今日。已 We disciples should now reflect and contemplate that since time without beginning
mǒu děnɡ zì wéi wú shǐ shēnɡ sǐ yǐ lái zhì yú jīn rì yǐ until the present, undergoing cycles of birth and death, we have had countless evil
thoughts about obstructing others when they perform good deeds. How do we
應有無量惡心，阻人勝善。何以知然？若
yīnɡ yǒu wú liànɡ è xīn zǔ rén shènɡ shàn hé yǐ zhī rán ruò know that? If we had not committed such offenses, why do we encounter so many
obstacles when practicing meritorious dharmas. We have difficulty applying effort in
無是事，云何今日，於諸善法，多有留
wú shì shì yún hé jīn rì yú zhū shàn fǎ duō yǒu liú

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難？禪定不能習，智慧不能修。少時禮 meditation or in cultivating wisdom. We complain it is much suffering after bowing
nàn chán dìnɡ bù nénɡ xí zhì huì bù nénɡ xiū shǎo shí lǐ for a little while. We easily feel tired and bored after holding the sutra for a short
while. All day long, we occupy ourselves with mundane activities, and are vexed and
拜，已言大苦。暫執經卷，復生厭怠。終
bài yǐ yán dà kǔ zhàn zhí jīnɡ juàn fù shēnɡ yàn dài zhōnɡ distressed by a multitude of afflictions, creating various evil karma that obstructs our
liberation. We are like a silkworm that spins its own cocoon and binds itself, or a
日勞擾，起諸惡業。使此身形，不得解 moth that flies toward a lamp and burns itself. With these infinitely many obstacles,
rì láo rǎo qǐ zhū è yè shǐ cǐ shēn xínɡ bù dé jiě
we hinder our own bodhi resolve, our bodhi vows, and our bodhi practices. These
脫。如蠶作繭，自縈自縛。如蛾赴火，長 are all because of our evil thoughts of slandering the good deeds of others. Now
tuō rú cán zuò jiǎn zì yínɡ zì fú rú é fù huǒ chánɡ
that we realize our mistakes, we should bring forth a sense of shame and remorse.
夜焦然。如是等障，無量無邊。障菩提 We pray for forgiveness and repent and reform of our offenses. May all the Buddhas
yè jiāo rán rú shì děnɡ zhànɡ wú liànɡ wú biān zhànɡ pú tí
and Bodhisattvas aid us with their power of kindness, compassion and spiritual
心，障菩提願，障菩提行。皆由惡心，誹 penetrations, enable us to eradicate our offenses and return to purity. Through this
xīn zhànɡ pú tí yuàn zhànɡ pú tí hènɡ jiē yóu è xīn fěi
repentance, may all obstacles and offenses be completely eradicated. Now each one
謗他善，今始覺悟，生大慚愧。稽顙求 of us should bring forth utmost, heartfelt sincerity and bow in full prostration to
bànɡ tā shàn jīn shǐ jué wù shēnɡ dà cán kuì qǐ sǎnɡ qiú
take refuge in our Greatly Kind and Compassionate Ones who are like fathers to
哀，懺悔此罪。唯願諸佛，諸大菩薩，以 those of us in this world.
āi chàn huǐ cǐ zuì wéi yuàn zhū fó zhū dà pú sà yǐ

慈悲心，同加神力，令某等所懺除滅，所
cí bēi xīn tónɡ jiā shén lì lìnɡ mǒu děnɡ suǒ chàn chú miè suǒ

悔清淨。所有障礙，無量罪業，因今懺
huǐ qīnɡ jìnɡ suǒ yǒu zhànɡ ài wú liànɡ zuì yè yīn jīn chàn

悔，淨盡無餘。相與人人，等一痛切，五
huǐ jìnɡ jìn wú yú xiānɡ yǔ rén rén děnɡ yí tònɡ qiè wǔ

體投地，歸依世間，大慈悲父。
tǐ tóu dì ɡuī yī shì jiān dà cí bēi fù

南無彌勒佛 Namo Maitreya Buddha

ná mó mí lè fó
Namo Shakyamuni Buddha
南無釋迦牟尼佛 Namo Meritorious Virtue Buddha
ná mó shì jiā móu ní fó

南無善德佛 Namo Worry-free and Virtuous Buddha

ná mó shàn dé fó
Namo Chandana Virtue Buddha
南無無憂德佛 Namo Precious Giving Buddha
ná mó wú yōu dé fó

南無栴檀德佛
ná mó zhān tán dé fó

南無寶施佛
ná mó bǎo shī fó
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南無無量明佛 Namo Infinite Light Buddha
ná mó wú liànɡ mínɡ fó
Namo Blossoming Virtue Buddha
南無華德佛 Namo Appearance of Virtue Buddha
ná mó huā dé fó

南無相德佛 Namo Practicing the Three Vehicle Buddha

ná mó xiànɡ dé fó
Namo Pervasively Accumulating Virtue Buddha
南無三乘行佛 Namo Bright Virtue Buddha
ná mó sān chènɡ hènɡ fó

南無廣眾德佛 Namo Lion Playfully Roaming Bodhisattva

ná mó ɡuǎnɡ zhònɡ dé fó
Namo Lion Swiftness and Vigor Bodhisattva
南無明德佛 Namo Boundless Body Bodhisattva
ná mó mínɡ dé fó

南無師子遊戲菩薩 Namo Guan Shi Yin Bodhisattva

ná mó shī zǐ yóu xì pú sà

南無師子奮迅菩薩
ná mó shī zǐ fèn xùn pú sà

南無無邊身菩薩
ná mó wú biān shēn pú sà

南無觀世音菩薩
ná mó ɡuān shì yīn pú sà

又復歸依，如是十方，盡虛空界，一切三 Again, we take refuge with the Three Treasures of the ten directions to the ends of
yòu fù ɡuī yī rú shì shí fānɡ jìn xū kōnɡ jiè yí qiè sān empty space. We kneel, place our palms together, and mindfully recite “From time
寶。相與胡跪合掌，心念口言：某等從無 without beginning until now, we have not been able to accomplish the Way. Instead
bǎo xiānɡ yǔ hú ɡuì hé zhǎnɡ xīn niàn kǒu yán mǒu děnɡ cónɡ wú we are now burdened with a retribution body which relies on the four necessities of
life, and do not have a moment of freedom. Meanwhile, our minds are plagued by
始生死以來，至于今日。未能得道，受此
shǐ shēnɡ sǐ yǐ lái zhì yú jīn rì wèi nénɡ dé dào shòu cǐ the three blazing poisons of greed, anger, and jealousy, causing us to commit all kinds
of offenses.” When we see people practice giving or upholding precepts, we not only
報身。於四事中，曾無捨離。貪瞋嫉妒， fail to practice them ourselves, but we also do not rejoice in their deeds. When we see
bào shēn yú sì shì zhōnɡ cénɡ wú shě lí tān chēn jí dù
others cultivating patience or vigor, we not only fail to practice them ourselves, but
三毒熾然，起眾惡業。見人布施持戒，自 we also do not rejoice in their deeds. When we see people sitting in chan meditation
sān dú chì rán qǐ zhònɡ è yè jiàn rén bù shī chí jiè zì
and cultivating wisdom, we not only fail to practice them ourselves, but we also do
不能行，不能隨喜。見人忍辱精進，自不
bù nénɡ xínɡ bù nénɡ suí xǐ jiàn rén rěn rù jīnɡ jìn zì bù

能行，不能隨喜。見人坐禪，修智慧業，
nénɡ xínɡ bù nénɡ suí xǐ jiàn rén zuò chán xiū zhì huì yè

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自不能行，不能隨喜。如是等罪，無量無 not rejoice in their deeds. The above offenses are countless and boundless. We now
zì bù nénɡ xínɡ bù nénɡ suí xǐ rú shì děnɡ zuì wú liànɡ wú repent and reform of them all and beseech that they be eradicated.
邊。今日懺悔，願乞除滅。
biān jīn rì chàn huǐ yuàn qǐ chú miè

Furthermore, from time without beginning until now, we have failed to rejoice when
又復無始以來，至于今日。見人作善，修 we see others practicing good deeds and cultivating merit and virtue. We have been
yòu fù wú shǐ yǐ lái zhì yú jīn rì jiàn rén zuò shàn xiū
shameless in the four deportments of walking, standing, sitting and lying down. We
諸功德，不能隨喜。行住坐臥，於四威 have also been arrogant and lax, and failed to be mindful of impermanence. We are
zhū ɡōnɡ dé bù nénɡ suí xǐ xínɡ zhù zuò wò yú sì wēi
not aware that when this body meets its end, we might fall into the hells. We have
儀，心無慚愧。憍慢懈怠，不念無常。不 given rise to impure thoughts toward the bodies and appearances of other people.
yí xīn wú cán kuì jiāo màn xiè dài bú niàn wú chánɡ bù
We have obstructed others from establishing, propagating, and making offerings to
知捨此身形，應入地獄。於他身色，起種 the Three Treasures. We have hindered those who have wanted to cultivate all types
zhī shě cǐ shēn xínɡ yīnɡ rù dì yù yú tā shēn sè qǐ zhǒnɡ
of merit and virtue. The above offenses are countless and boundless. We now repent
種惡，障人建立三寶，興顯供養。障人修 and reform of them all and beseech that they be eradicated.
zhǒnɡ è zhànɡ rén jiàn lì sān bǎo xīnɡ xiǎn ɡònɡ yànɡ zhànɡ rén xiū

習，一切功德。如是罪障，無量無邊。今
xí yí qiè ɡōnɡ dé rú shì zuì zhànɡ wú liànɡ wú biān jīn

日懺悔，願乞除滅。
rì chàn huǐ yuàn qǐ chú miè

又復無始以來，至于今日。不信三寶，是 Again, from time without beginning until now, we have not believed that the Three
yòu fù wú shǐ yǐ lái zhì yú jīn rì bú xìn sān bǎo shì Treasures are our refuge. We impede others from leaving the householder’s life. We
obstruct others from upholding their precepts. We hinder others in their practice
歸依處。障人出家，障人持戒，障人布
ɡuī yī chù zhànɡ rén chū jiā zhànɡ rén chí jiè zhànɡ rén bù of giving. We hamper others in their practice of patience. We prevent others from
cultivating vigor. We deter others in their practice of meditation. We impede others
施，障人忍辱，障人精進，障人坐禪，障 in their recitation of sutras or making written copies of sutras. We make it difficult
shī zhànɡ rén rěn rù zhànɡ rén jīnɡ jìn zhànɡ rén zuò chán zhànɡ
for others to host vegetarian offerings to monastics. We impede others from making
人誦經，障人寫經，障人齋會，障人造 images of sages. We hamper others from making offerings. We disturb others while
rén sònɡ jīnɡ zhànɡ rén xiě jīnɡ zhànɡ rén zhāi huì zhànɡ rén zào
they perform ascetic practices. We impede others from cultivating the Way. We
像，障人供養，障人苦行，障人行道，乃 obstruct even a hair’s breadth of goodness that other people want to practice. We do
xiànɡ zhànɡ rén ɡònɡ yànɡ zhànɡ rén kǔ hènɡ zhànɡ rén xínɡ dào nǎi
not believe that leaving the householder’s life is the practice for leaving defilement.
至他人一毫之善，皆生障礙。不信出家， We do not believe that practicing patience helps us gain peace and bliss. We do not
zhì tā rén yì háo zhī shàn jiē shēnɡ zhànɡ ài bú xìn chū jiā
believe that cultivating equanimity is the bodhi Way. We do not realize that cutting
是遠離法。不信忍辱，是安樂行。不知平 off deluded thoughts is practicing transcendental Dharma. Consequently our lives
shì yuǎn lí fǎ bú xìn rěn rù shì ān lè hènɡ bù zhī pínɡ
are filled with obstructions. We have committed boundless and limitless offenses,
等，是菩提道。不知離妄想，是出世心。
děnɡ shì pú tí dào bù zhī lí wànɡ xiǎnɡ shì chū shì xīn

致使生處，多諸障礙。如是罪障，無量無
zhì shǐ shēnɡ chù duō zhū zhànɡ ài rú shì zuì zhànɡ wú liànɡ wú

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邊。唯有諸佛，諸大菩薩，盡知盡見。 which only the Buddhas and great Bodhisattvas fully know and see. For all the
biān wéi yǒu zhū fó zhū dà pú sà jìn zhī jìn jiàn amount of offenses seen and known by all Buddhas and Bodhisattvas, we now bring
forth the mind of shame and remorse to repent of all these offenses. We pray and
如諸佛菩薩，所知所見，罪量多少，今日
rú zhū fó pú sà suǒ zhī suǒ jiàn zuì liànɡ duō shǎo jīn rì beseech that the causes of all the offenses and the consequent effects and retributions
will all be eradicated.
慚愧，發露懺悔，一切罪因苦果，願乞銷
cán kuì fā lù chàn huǐ yí qiè zuì yīn kǔ ɡuǒ yuàn qǐ xiāo

滅。
miè

從今日去，至坐道場。行菩薩道，無有疲 From now until we attain Buddhahood, we resolve to tirelessly practice the
cónɡ jīn rì qù zhì zuò dào chǎnɡ xínɡ pú sà dào wú yǒu pí Bodhisattva Path. We will continuously and endlessly practice the giving of
厭。財法二施，無有窮盡。智慧方便，所 wealth and Dharma. We endeavor to use wisdom and expedient means in all our
yàn cái fǎ èr shī wú yǒu qiónɡ jìn zhì huì fānɡ biàn suǒ undertakings so that they are not done in vain. May everything we see or hear lead
us towards liberation. With utmost sincerity, we bow in full prostration and pray
作不空。一切見聞，無不解脫。相與至
zuò bù kōnɡ yí qiè jiàn wén wú bù jiě tuō xiānɡ yǔ zhì that all Buddhas, Bodhisattvas, sages and worthies in the ten directions, out of great
kindness and compassion, and with their spiritual powers, bless and help all living
心，五體投地。仰願十方，一切諸佛，大 beings in the six paths. By the merit of this repentance, we pray you will eradicate all
xīn wǔ tǐ tóu dì yǎnɡ yuàn shí fānɡ yí qiè zhū fó dà
suffering, help us leave conditions of inversion and never give rise to evil thoughts,
地菩薩，一切賢聖，以慈悲心，同加神 and lead us to renounce the karma that plunges us into the four lowly paths. May all
dì pú sà yí qiè xián shènɡ yǐ cí bēi xīn tónɡ jiā shén
of us gain wisdom, ceaselessly practice the Bodhisattva Path, accomplish our vows,
力，令六道一切眾生。以今懺法，一切眾 quickly attain the Ten Grounds, gain entry to the vajra mind, and realize Proper and
lì lìnɡ liù dào yí qiè zhònɡ shēnɡ yǐ jīn chàn fǎ yí qiè zhònɡ
Equal Enlightenment.
苦，皆悉斷除，離顛倒緣，不起惡覺。
kǔ jiē xī duàn chú lí diān dǎo yuán bù qǐ è jué

捨四趣業，得智慧生。行菩薩道，不休不
shě sì qù yè dé zhì huì shēnɡ xínɡ pú sà dào bù xiū bù

息。行願早圓，速登十地。入金剛心，成
xí hènɡ yuàn zǎo yuán sù dēnɡ shí dì rù jīn ɡānɡ xīn chénɡ

等正覺。
děnɡ zhènɡ jué

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懺悔第三 Section 3 - Repentance

chàn huǐ dì sān

今日道場，同業大眾。經言：在凡謂之 Today, we are here in this Bodhimanda due to our shared karma. We should note
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ jīnɡ yán zài fán wèi zhī that the sutra states, “What ordinary beings perceive as fetters or bondage, sages
perceive as freedom.” Bondage refers to the evil committed by beings through their
縛，在聖謂之解。縛即是三業所起之惡，
fú zài shènɡ wèi zhī jiě fú jí shì sān yè suǒ qǐ zhī è three karmas of body, speech, and mind. Freedom refers to the goodness derived
from the non-obstruction of the sages’ three karmas. It is on this freedom that all
解即是三業無礙之善。一切聖人，安心斯 sages peacefully settle their mind. With their wisdom and spiritual powers, they are
jiě jí shì sān yè wú ài zhī shàn yí qiè shènɡ rén ān xīn sī
able to apply expedient means of various dharma doors to thoroughly understand the
在，神智方便，無量法門。明了眾生善惡 wholesome and evil karma of all living beings. From a single body they can manifest
zài shén zhì fānɡ biàn wú liànɡ fǎ mén mínɡ liǎo zhònɡ shēnɡ shàn è
limitless bodies. From a single form they can change to limitless forms. They can
之業。能以一身，作無量身。能以一形， contract one kalpa into a single day, and can extend a single day into an entire kalpa.
zhī yè nénɡ yǐ yì shēn zuò wú liànɡ shēn nénɡ yǐ yì xínɡ
If they wish to eliminate the restriction of a life span, they manifest non-extinction.
種種變現。能促一劫，以為一日。能延一 If they wish to reveal impermanence, they manifest entering Nirvana. Their spiritual
zhǒnɡ zhǒnɡ biàn xiàn nénɡ cù yì jié yǐ wéi yí rì nénɡ yán yí
powers and wisdom enable them to appear and disappear as they wish, to fly at
日，以為一劫。欲停壽命，則永不滅。欲 will, to sit freely or recline in empty space, to walk on water as if it were solid
rì yǐ wéi yì jié yù tínɡ shòu mìnɡ zé yǒnɡ bú miè yù
ground, and not to be troubled by any difficulty or danger. They take the state of
現無常，則示涅槃。神通智慧，出沒自 ultimate tranquility and emptiness as their home. They thoroughly understand both
xiàn wú chánɡ zé shì niè pán shén tōnɡ zhì huì chū mò zì
emptiness and existence, as well as the myriad dharmas. They accomplish eloquence
在。飛行適性，坐臥虛空。履水如地，不 and attain unobstructed wisdom.
zài fēi xínɡ shì xìnɡ zuò wò xū kōnɡ lǚ shuǐ rú dì bú

見險難。畢竟空寂，以為棲止。通達萬
jiàn xiǎn nàn bì jìnɡ kōnɡ jí yǐ wéi qī zhǐ tōnɡ dá wàn

法，空有俱明。成就辯才，智慧無礙。
fǎ kōnɡ yǒu jù mínɡ chénɡ jiù biàn cái zhì huì wú ài

如是等法，不從惡業中生。不從貪瞋嫉妒 All dharmas such as these do not arise from evil karma, greed, hatred, or jealousy.
rú shì děnɡ fǎ bù cónɡ è yè zhōnɡ shēnɡ bù cónɡ tān chēn jí dù They do not arise from ignorance, deviant views, laziness or laxness. They do not
中生，不從愚癡邪見中生，不從懶惰懈怠 arise from arrogance or self-indulgence. Instead, all these dharmas come from being
zhōnɡ shēnɡ bù cónɡ yú chī xié jiàn zhōnɡ shēnɡ bù cónɡ lǎn duò xiè dài prudent, refraining from evil, and diligently cultivating wholesome karma. Have we
ever seen people who accord with the Buddhas’ teachings and cultivate meritorious
中生，不從憍慢自養中生。唯從謹慎，
zhōnɡ shēnɡ bù cónɡ jiāo màn zì yǎnɡ zhōnɡ shēnɡ wéi cónɡ jǐn shèn deeds end up poor, ugly, sick, disabled, ill at ease, or bullied and despised because of
不作眾惡，勤行善業中生。何處見人，修
bú zuò zhònɡ è qín xínɡ shàn yè zhōnɡ shēnɡ hé chù jiàn rén xiū

諸善業，隨從佛語，而有貧窮者？有醜陋
zhū shàn yè suí cónɡ fó yǔ ér yǒu pín qiónɡ zhě yǒu chǒu lòu

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者？有癃殘百疾不自在者？有卑賤為人陵 their lowly status, and distrusted in whatever they say? We, the monks who compiled
zhě yǒu lónɡ cán bǎi jí bú zì zài zhě yǒu bēi jiàn wéi rén línɡ the Repentance pledge, “If anyone who accords with Dharma, selflessly cultivates
merit and virtue, and ends up receiving evil retribution, we ourselves will enter the
懱者？有所言說，不為人信用者？今以身
miè zhě yǒu suǒ yán shuō bù wéi rén xìn yònɡ zhě jīn yǐ shēn Avici Hell and receive the myriad suffering. However, there is no possibility of such
an eventuality.”
證，若有一人，隨從佛語，修諸功德，不
zhènɡ ruò yǒu yì rén suí cónɡ fó yǔ xiū zhū ɡōnɡ dé bú

為自身，而得惡報者。寧以我身入阿鼻地
wèi zì shēn ér dé è bào zhě nínɡ yǐ wǒ shēn rù ā bí dì

獄，受種種苦。使此等人得惡報者，無有
yù shòu zhǒnɡ zhǒnɡ kǔ shǐ cǐ děnɡ rén dé è bào zhě wú yǒu

是處。
shì chù

今日道場，同業大眾。若欲捨凡入聖者， Today, we are here in this Bodhimanda due to our shared karma. We should follow
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ ruò yù shě fán rù shènɡ zhě the teachings of the Buddhas and cultivate accordingly in order to renounce the
mundane to enter the level of sages. We should not become lazy when we encounter
當依佛語，如教修行。莫辭小苦，生懶惰
dānɡ yī fó yǔ rú jiào xiū xínɡ mò cí xiǎo kǔ shēnɡ lǎn duò a little hardship. Instead we should diligently strive to repent of all the offenses we
have committed so as to eradicate them. The sutras state, “Offenses arise from causes
心。宜自努力，懺悔滅罪。經言：罪從因 and conditions, and cease due to causes and conditions.” Since we are ordinary
xīn yí zì nǔ lì chàn huǐ miè zuì jīnɡ yán zuì cónɡ yīn
people, and are constantly confused, if we do not rely on our repentance, there
緣生，亦從因緣滅。既未免於凡類，觸向 is no way we can transcend the mundane. From now on, let us all bring forth a
yuán shēnɡ yì cónɡ yīn yuán miè jì wèi miǎn yú fán lèi chù xiànɡ
courageous mind and a firm resolve for repentance. We should understand that the
多迷，自非資以懺悔，無由出離。相與今 power of repentance is inconceivable. How do we know that this is true?
duō mí zì fēi zī yǐ chàn huǐ wú yóu chū lí xiānɡ yǔ jīn

日，起勇猛心，發懺悔意。懺悔之力，不
rì qǐ yǒnɡ měnɡ xīn fā chàn huǐ yì chàn huǐ zhī lì bù

可思議。何以知然？
kě sī yì hé yǐ zhī rán

阿闍世王，有大逆罪，慚愧悔責，重苦輕 In the past, King Ajatasatru committed one of five rebellious acts, which would
ā shé shì wánɡ yǒu dà nì zuì cán kuì huǐ zé zhònɡ kǔ qīnɡ have resulted in a severe retribution. However, he was remorseful and repented of
受。又此懺法，令諸行人，得安隱樂。若 his offense, so he received a minor retribution instead. Furthermore, this dharma
shòu yòu cǐ chàn fǎ lìnɡ zhū xínɡ rén dé ān yǐn lè ruò of repentance helps all cultivators attain peace and happiness. If we can reflect
upon ourselves, earnestly bring forth our sincerity, bow in repentance, rely on the
能自課，努力披誠，至到稽顙，懺悔歸
nénɡ zì kè nǔ lì pī chénɡ zhì dào qǐ sǎnɡ chàn huǐ ɡuī Three Treasures, aspire for bodhi without ever retreating, how can we fail to evoke
a response from Buddhas? We should be fearful as retributions from our offenses
依，畢竟為期者，而不通感諸佛，未之有 will never be off by the slightest, like a shadow following form, or an echo following
yī bì jìnɡ wéi qí zhě ér bù tōnɡ ɡǎn zhū fó wèi zhī yǒu

也。惡業果報，影響無差，應當怖懼，苦
yě è yè ɡuǒ bào yǐnɡ xiǎnɡ wú chā yīnɡ dānɡ bù jù kǔ

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到懺悔，各各至心，等一痛切。五體投 sound. Therefore, we should painstakingly repent. Let us all bow in full prostration
dào chàn huǐ ɡè ɡè zhì xīn děnɡ yí tònɡ qiè wǔ tǐ tóu with utmost, heartfelt sincerity, as we mindfully call out to the Buddhas to take pity
on us and to bless us from afar.
地，心念口言，作如是說，遙請諸佛，同
dì xīn niàn kǒu yán zuò rú shì shuō yáo qǐnɡ zhū fó tónɡ

加哀愍。
jiā āi mǐn

May you save us who are in distress,

願救我苦厄 大悲覆一切
yuàn jiù wǒ kǔ è dà bēi fù yí qiè With your all-encompassing great compassion.
May you pervasively radiate pure light,
普放淨光明 滅除癡暗暝 To dispel our ignorance and darkness.
pǔ fànɡ jìnɡ ɡuānɡ mínɡ miè chú chī àn mínɡ
May you be mindful of us and those
念我及一切 方嬰地獄苦 Undergoing suffering in the hells.
niàn wǒ jí yí qiè fānɡ yīnɡ dì yù kǔ
May you readily come to us,
必來至我所 施令得安樂 Bestowing bliss and peace upon us.
bì lái zhì wǒ suǒ shī lìnɡ dé ān lè We now bow in full prostration,
Before you who hear and rescue us.
我今稽首禮 聞名救厄者
wǒ jīn qǐ shǒu lǐ wén mínɡ jiù è zhě We now all take refuge with you,
Our Greatly Kind and Compassionate Ones,
我今共歸依 世間慈悲父 Who are like fathers to those of us in this world.
wǒ jīn ɡònɡ ɡuī yī shì jiān cí bēi fù

南無彌勒佛 Namo Maitreya Buddha

ná mó mí lè fó
Namo Shakyamuni Buddha
南無釋迦牟尼佛 Namo Vajra-indestructible Buddha
ná mó shì jiā móu ní fó

南無金剛不壞佛 Namo Jeweled Light Buddha

ná mó jīn ɡānɡ bú huài fó
Namo Venerable Dragon-king Buddha
南無寶光佛 Namo Vigor’s Army Buddha
ná mó bǎo ɡuānɡ fó

南無龍尊王佛 Namo Vigor and Joy Buddha

ná mó lónɡ zūn wánɡ fó

南無精進軍佛
ná mó jīnɡ jìn jūn fó

南無精進喜佛
ná mó jīnɡ jìn xǐ fó

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南無寶火佛 Namo Precious Fire Buddha
ná mó bǎo huǒ fó
Namo Jeweled Moonlight Buddha
南無寶月光佛 Namo Manifesting without Delusion Buddha
ná mó bǎo yuè ɡuānɡ fó

南無現無愚佛 Namo Jeweled Moon Buddha

ná mó xiàn wú yú fó
Namo Undefiled Buddha
南無寶月佛 Namo Apart from Defilement Buddha
ná mó bǎo yuè fó

南無無垢佛 Namo Lion Banner Bodhisattva

ná mó wú ɡòu fó
Namo Lion Deeds Bodhisattva
南無離垢佛 Namo Boundless Body Bodhisattva
ná mó lí ɡòu fó

南無師子幡菩薩 Namo Guan Shi Yin Bodhisattva

ná mó shī zǐ fān pú sà

南無師子作菩薩
ná mó shī zǐ zuò pú sà

南無無邊身菩薩
ná mó wú biān shēn pú sà

南無觀世音菩薩
ná mó ɡuān shì yīn pú sà

又復歸依，十方盡虛空界，一切三寶。唯 Again, we take refuge with the Three Treasures of the ten directions to the ends
yòu fù ɡuī yī shí fānɡ jìn xū kōnɡ jiè yí qiè sān bǎo wéi of empty space. We sincerely wish that you take pity on all of us suffering from
the three poisons, and definitely come to enable us to attain peace and bliss, up to
願必定來，愍我三毒苦，施令得安樂，及
yuàn bì dìnɡ lái mǐn wǒ sān dú kǔ shī lìnɡ dé ān lè jí our entering Parinirvana. May you cleanse our defilements with the water of great
compassion, and help us until we attain bodhi, the ultimate purity. We hope all
以大涅槃。以大悲水，洗除垢穢，令至菩 living beings in the six paths and the four births with similar offenses, will also attain
yǐ dà niè pán yǐ dà bēi shuǐ xǐ chú ɡòu huì lìnɡ zhì pú
purity and accomplish Anuttara-samyak-sambodhi, the ultimate liberation. With
提，畢竟清淨。六道四生，有此罪者，同 utmost, heartfelt sincerity and remorse, we bow in full prostration. We are mindful
tí bì jìnɡ qīnɡ jìnɡ liù dào sì shēnɡ yǒu cǐ zuì zhě tónɡ
as we chant:
得清淨，成就阿耨多羅三藐三菩提，究竟
dé qīnɡ jìnɡ chénɡ jiù ā nòu duō luó sān miǎo sān pú tí jiù jìnɡ

解脫。相與至心，等一痛切。五體投地，
jiě tuō xiānɡ yǔ zhì xīn děnɡ yí tònɡ qiè wǔ tǐ tóu dì

心念口言：
xīn niàn kǒu yán

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某等自 從 無 始 以 來 ， 至 于 今 日 。 無 明 所 We disciples from time without beginning until now, have been blanketed by the
mǒu děnɡ zì cónɡ wú shǐ yǐ lái zhì yú jīn rì wú mínɡ suǒ lack of understanding, burdened by the fetters of emotional love, bound by hatred
and anger, and are trapped in the net of ignorance. Thus we revolve in the three
覆，愛使所纏，瞋恚所縛，墮在愚網。經
fù ài shǐ suǒ chán chēn huì suǒ fú duò zài yú wǎnɡ jīnɡ realms, tread on the six paths, drift in the sea of suffering and are unable to free
ourselves. We fail to know the causes and conditions of our past karma. We have
歷三界，備涉六道，沈淪苦海，不能自 destroyed our own proper livelihood and that of others. We have destroyed our own
lì sān jiè bèi shè liù dào chén lún kǔ hǎi bù nénɡ zì
pure conduct and that of others. We have broken the precepts of purity and caused
拔。不識往業，過去因緣。或自破淨命， others to break them. For these boundless offenses that we have created, we now
bá bú shì wǎnɡ yè ɡuò qù yīn yuán huò zì pò jìnɡ mìnɡ
feel shame and remorse, repent and reform of them all and beseech that they be
破他淨命。自破梵行，破他梵行。自破淨 eradicated.
pò tā jìnɡ mìnɡ zì pò fàn hènɡ pò tā fàn hènɡ zì pò jìnɡ

戒，破他淨戒。如是罪惡，無量無邊。今
jiè pò tā jìnɡ jiè rú shì zuì è wú liànɡ wú biān jīn

日慚愧懺悔，願乞除滅。
rì cán kuì chàn huǐ yuàn qǐ chú miè

某等重復至誠，五體投地，求哀悔過。又 We disciples again with utmost sincerity, bow in full prostration, repent of all past
mǒu děnɡ chónɡ fù zhì chénɡ wǔ tǐ tóu dì qiú āi huǐ ɡuò yòu mistakes, reform, and seek forgiveness. From time without beginning until now, we
have committed the ten evil deeds through our body, mouth, and mind. Through
復無始以來，至于今日。依身口意，行十
fù wú shǐ yǐ lái zhì yú jīn rì yī shēn kǒu yì xínɡ shí our body, we kill, steal, and engage in sexual misconduct. Through our mouth,
we commit false speech, frivolous speech, divisive speech, and harsh speech. In
惡業。身殺盜淫；口妄言綺語，兩舌惡 our mind, we harbor greed, anger, and delusion. We have done all these ten evils
è yè shēn shā dào yín kǒu wànɡ yán qǐ yǔ liǎnɡ shé è
ourselves, and have taught others to do them. We have praised the ten evil dharmas
罵；意貪瞋癡。自行十惡，教他行十惡。 and praised others who practice them. Within the space of a single thought, we have
mà yì tān chēn chī zì xínɡ shí è jiào tā xínɡ shí è
committed forty types of evil. For these boundless offenses that we have committed,
讚歎十惡法，讚歎行十惡法者。如是一念 we now repent and reform of them all and beseech that they be eradicated.
zàn tàn shí è fǎ zàn tàn xínɡ shí è fǎ zhě rú shì yí niàn

之間，起四十種惡。如是等罪，無量無
zhī jiān qǐ sì shí zhǒnɡ è rú shì děnɡ zuì wú liànɡ wú

邊。今日懺悔，願乞除滅。
biān jīn rì chàn huǐ yuàn qǐ chú miè

某等重 復 至 誠 ， 五 體 投 地 。 又 復 無 始 以 We disciples again sincerely bow in full prostration. From time without beginning
mǒu děnɡ chónɡ fù zhì chénɡ wǔ tǐ tóu dì yòu fù wú shǐ yǐ until now, we have been relying on the six sense faculties, we have been using our six
來，至于今日。依於六根，行於六識，取 sense consciousnesses, and we have been grasping at the six sense objects: Our eyes
lái zhì yú jīn rì yī yú liù ɡēn xínɡ yú liù shì qǔ are attached to sights, our ears to sounds, our nose to smells, our tongue to tastes,
於六塵。眼著色，耳著聲，鼻著香，舌著 our body to sensations of touch, and our mind to mental objects of dharmas. With
yú liù chén yǎn zhuó sè ěr zhuó shēnɡ bí zhuó xiānɡ shé zhuó all these attachments, we create various types of karma, up to and including opening
味，身著細滑，意著法塵，起種種業；乃
wèi shēn zhuó xì huá yì zhuó fǎ chén qǐ zhǒnɡ zhǒnɡ yè nǎi

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至開八萬四千塵勞門。如是罪惡，無量無 the doors of eighty-four thousand types of defiling passions. All these offenses are
zhì kāi bā wàn sì qiān chén láo mén rú shì zuì è wú liànɡ wú boundless and limitless. We now repent and reform of them all and beseech that
they be eradicated.
邊。今日懺悔，願乞除滅。
biān jīn rì chàn huǐ yuàn qǐ chú miè

某等重 復 至 誠 ， 五 體 投 地 。 又 復 無 始 以 We disciples again sincerely bow in full prostration. From time without beginning
mǒu děnɡ chónɡ fù zhì chénɡ wǔ tǐ tóu dì yòu fù wú shǐ yǐ until now, we engage in discriminating actions with our body, mouth, and mind.
來，至于今日。依身口意，行不平等。但 We only care for ourselves, not others; only know our suffering, not that of others;
lái zhì yú jīn rì yī shēn kǒu yì xínɡ bù pínɡ děnɡ dàn only seek peace and happiness for ourselves, but fail to realize that others also seek
happiness; only seek liberation for ourselves, but fail to realize that others also seek
知有我身，不知有他身。但知有我苦，不
zhī yǒu wǒ shēn bù zhī yǒu tā shēn dàn zhī yǒu wǒ kǔ bù liberation.
知有他苦。但知我求安樂，不知他亦求安 We are only concerned about our family and relatives, not others’. We cannot bear
zhī yǒu tā kǔ dàn zhī wǒ qiú ān lè bù zhī tā yì qiú ān
any minor pain or itch, but when hurting others, such as flogging or clubbing
樂。但知我求解脫，不知他亦求解脫。但 them, we are only afraid that we do not beat them hard enough. We only fear our
lè dàn zhī wǒ qiú jiě tuō bù zhī tā yì qiú jiě tuō dàn
present minor suffering, but not the forthcoming misery of falling into the hells
知有我家，有我眷屬。不知他亦有家，亦 when our life ends and undergoing all kinds of suffering because of our evil karma.
zhī yǒu wǒ jiā yǒu wǒ juàn shǔ bù zhī tā yì yǒu jiā yì We do not know the myriad types of suffering in the realm of hungry ghosts, the
有眷屬。但知自身一癢一痛，不可抑忍。 realm of animals, the realm of asuras, the realm of humans, the realm of heavenly
yǒu juàn shǔ dàn zhī zì shēn yì yǎnɡ yí tònɡ bù kě yì rěn beings. Because of the discriminations in our mind, we give rise to thoughts of self
楚撻他身，唯恐苦毒不深。但自知畏，現 and others, thoughts of friends and foes. Thus, those who harbor animosity towards
chǔ tà tā shēn wéi kǒnɡ kǔ dú bù shēn dàn zì zhī wèi xiàn us pervade all the six paths. All these offenses are boundless and limitless. We now
身小苦；而不知畏，起諸惡業，捨身應墮 repent and reform of them all and beseech that they be eradicated.
shēn xiǎo kǔ ér bù zhī wèi qǐ zhū è yè shě shēn yīnɡ duò

地獄，於地獄中，備受眾苦。乃至不畏餓
dì yù yú dì yù zhōnɡ bèi shòu zhònɡ kǔ nǎi zhì bú wèi è

鬼道、畜生道、阿修羅道、人道、天道，
ɡuǐ dào chù shēnɡ dào ā xiū luó dào rén dào tiān dào

有種種苦。以不平等故，起彼我心，生怨
yǒu zhǒnɡ zhǒnɡ kǔ yǐ bù pínɡ děnɡ ɡù qǐ bǐ wǒ xīn shēnɡ yuàn

親想，所以怨對遍於六道。如是等罪，無
qīn xiǎnɡ suǒ yǐ yuàn duì biàn yú liù dào rú shì děnɡ zuì wú

量無邊。今日懺悔，願乞除滅。
liànɡ wú biān jīn rì chàn huǐ yuàn qǐ chú miè

某等重 復 至 誠 ， 五 體 投 地 。 又 復 無 始 以 We disciples again sincerely bow in full prostration. From time without beginning
mǒu děnɡ chónɡ fù zhì chénɡ wǔ tǐ tóu dì yòu fù wú shǐ yǐ until now, because of our inverted mind, inverted thoughts, and inverted views, we
來，至于今日。心顛倒，想顛倒，見顛 stay away from good and wise advisers and prefer the company of bad advisers. We
lái zhì yú jīn rì xīn diān dǎo xiǎnɡ diān dǎo jiàn diān

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倒。離善知識，近惡知識。背八正道，行 turn our back on the eightfold noble path and practice the eight deviant paths. We
dǎo lí shàn zhī shì jìn è zhī shì bèi bā zhènɡ dào xínɡ speak of deviant dharma as proper Dharma, and speak of proper Dharma as deviant
dharma. We take what is evil as good, and take what is good as evil. We raise the
八邪道。非法說法，法說非法。不善說
bā xié dào fēi fǎ shuō fǎ fǎ shuō fēi fǎ bú shàn shuō banner of arrogance, hoist the sails of delusion, and drift along with the current
of ignorance into the sea of birth and death. All these offenses are boundless and
善，善說不善。建憍慢幢，張愚癡帆。隨 limitless. We now repent and reform of them all and beseech that they be eradicated.
shàn shàn shuō bú shàn jiàn jiāo màn chuánɡ zhānɡ yú chī fān suí

無明流，入生死海。如是罪惡，無量無
wú mínɡ liú rù shēnɡ sǐ hǎi rú shì zuì è wú liànɡ wú

邊。今日懺悔，願乞除滅。
biān jīn rì chàn huǐ yuàn qǐ chú miè

某等重 復 苦 到 ， 五 體 投 地 。 又 復 無 始 以 We disciples again bow in full prostration, and willingly endure the painstaking
mǒu děnɡ chónɡ fù kǔ dào wǔ tǐ tóu dì yòu fù wú shǐ yǐ rigor of bowing this repentance. From time without beginning until now, through
the three unwholesome roots, we have continually given rise to the four inversions,
來，至于今日。以三不善根，起四顛倒， committed the five rebellious acts, and the ten evils. The three poisons blaze forth
lái zhì yú jīn rì yǐ sān bú shàn ɡēn qǐ sì diān dǎo
and exacerbate the eight sufferings, creating the causes for the eight freezing hells,
造作五逆，行於十惡，熾然三毒，長養 and the eight burning hells, as well as the causes for the eighty-four thousand
zào zuò wǔ nì xínɡ yú shí è chì rán sān dú zhǎnɡ yǎnɡ
solitary-cell hells. They also create the causes for becoming animals, hungry ghosts,
八苦。造八寒八熱諸地獄因，造八萬四千 humans, or heavenly beings, who are all subjected to the suffering of birth, aging,
bā kǔ zào bā hán bā rè zhū dì yù yīn zào bā wàn sì qiān
sickness, and death, and thus undergo limitless suffering in the six paths, all too
鬲子地獄因，造一切畜生因，造一切餓鬼 agonizing to our eyes and ears. All these offenses are boundless and limitless. We now
ɡé zǐ dì yù yīn zào yí qiè chù shēnɡ yīn zào yí qiè è ɡuǐ
repent and reform of them all and beseech that they be eradicated.
因，造人天生老病死種種苦因，受於六道
yīn zào rén tiān shēnɡ lǎo bìnɡ sǐ zhǒnɡ zhǒnɡ kǔ yīn shòu yú liù dào

無量苦果。難可堪忍，不可聞見。如是罪
wú liànɡ kǔ ɡuǒ nán kě kān rěn bù kě wén jiàn rú shì zuì

惡，無量無邊。今日懺悔，願乞除滅。
è wú liànɡ wú biān jīn rì chàn huǐ yuàn qǐ chú miè

某等重復苦到，五體投地。求哀悔過。又 We disciples again bow in full prostration, and willingly endure the painstaking rigor
mǒu děnɡ chónɡ fù kǔ dào wǔ tǐ tóu dì qiú āi huǐ ɡuò yòu of bowing this repentance. We repent and reform of all past mistakes, humbly seek
pity and forgiveness. From time without beginning until now, rooted in the three
復無始以來，至于今日。以三毒根，於三
fù wú shǐ yǐ lái zhì yú jīn rì yǐ sān dú ɡēn yú sān poisons, we traverse the three realms undergoing rebirth in the twenty-five planes of
existence. In all these places, we have committed all kinds of offenses, and have been
有中，歷二十五有。處處起諸罪惡，隨逐 unknowingly blown adrift by the winds of karma. We might have obstructed people
yǒu zhōnɡ lì èr shí wǔ yǒu chù chù qǐ zhū zuì è suí zhú
from upholding precepts, from cultivating samadhi and wisdom, from creating
業風，不自知覺；或障人持戒，修定修 merit and virtue, and from cultivating spiritual powers. These offenses that we have
yè fēnɡ bú zì zhī jué huò zhànɡ rén chí jiè xiū dìnɡ xiū

慧，修諸功德，修諸神通。如是罪障，障
huì xiū zhū ɡōnɡ dé xiū zhū shén tōnɡ rú shì zuì zhànɡ zhànɡ

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菩提心，障菩提願，障菩提行。今日懺 created obstruct our bodhi resolve, obstruct our bodhi vows, and obstruct our bodhi
pú tí xīn zhànɡ pú tí yuàn zhànɡ pú tí hènɡ jīn rì chàn conduct. We now repent and reform of them all and beseech that they be eradicated.
悔，願乞除滅。
huǐ yuàn qǐ chú miè

某等重 復 苦 到 ， 五 體 投 地 。 又 復 無 始 以 We disciples again bow in full prostration, and willingly endure the painstaking
mǒu děnɡ chónɡ fù kǔ dào wǔ tǐ tóu dì yòu fù wú shǐ yǐ rigor of bowing this repentance. From time without beginning until now, driven by
thoughts of greed and hatred, our six consciousnesses arise, following and chasing
來，至于今日。以貪瞋心，構起六識，隨
lái zhì yú jīn rì yǐ tān chēn xīn ɡòu qǐ liù shì suí after the sense objects, committing multitudes of offenses. Those offenses may have
been committed against living beings or non-living beings. Those offenses may have
逐六塵，起眾多罪。或於眾生邊起，或於 been committed against someone who has attained the state of non-outflow, or in
zhú liù chén qǐ zhònɡ duō zuì huò yú zhònɡ shēnɡ biān qǐ huò yú
opposition to the dharmas of non-outflow. All such offenses that have arisen from
非眾生邊起，或於無漏人起，或於無漏法 greed and anger, we now repent and reform of them all and beseech that they be
fēi zhònɡ shēnɡ biān qǐ huò yú wú lòu rén qǐ huò yú wú lòu fǎ
eradicated.
起。如是貪瞋，所起罪惡，今日懺悔，願
qǐ rú shì tān chēn suǒ qǐ zuì è jīn rì chàn huǐ yuàn

乞除滅。
qǐ chú miè

又愚癡心，起顛倒行。信於邪師，受於邪 Because of deluded thoughts, our conduct is inverted. We believed in deviant

yòu yú chī xīn qǐ diān dǎo hènɡ xìn yú xié shī shòu yú xié teachers and their instruction. We become attached to views of permanence and
annihilation, to our ego or egoistic views. We conducted ourselves under the
說。著斷著常，著我著見。隨癡所行，起
shuō zhuó duàn zhuó chánɡ zhuó wǒ zhuó jiàn suí chī suǒ xínɡ qǐ influence of delusion and committed limitless offenses — all such causes and
conditions obstruct our bodhi resolve, our bodhi vows, and our bodhi conduct. We
無量罪。如是因緣，障菩提心，障菩提 now repent and reform of them all and beseech that they be eradicated.
wú liànɡ zuì rú shì yīn yuán zhànɡ pú tí xīn zhànɡ pú tí

願，障菩提行。今日懺悔，願乞除滅。
yuàn zhànɡ pú tí hènɡ jīn rì chàn huǐ yuàn qǐ chú miè

某等重 復 至 誠 ， 五 體 投 地 。 又 復 無 始 以 We disciples again sincerely bow in full prostration. From time without beginning
mǒu děnɡ chónɡ fù zhì chénɡ wǔ tǐ tóu dì yòu fù wú shǐ yǐ until now, through our body we created three evil karmas; through our speech, four
evil karmas; through our mind, three evil karmas. From time without beginning,
來，至于今日。身三惡業，口四惡業，意
lái zhì yú jīn rì shēn sān è yè kǒu sì è yè yì we have been hindered by the five grounds of afflictions resulting from ignorance,
formidable afflictions that number like the Ganges’ sands, formidable afflictions
三惡業；從無始無明住地煩惱，恒沙上煩 during the practice of cessation and contemplation, the four dwelling grounds
sān è yè cónɡ wú shǐ wú mínɡ zhù dì fán nǎo hénɡ shā shànɡ fán
of afflictions, the three evils, the four graspings, the five hindrances, the six
惱，止上煩惱，觀上煩惱，四住地煩惱； attachments, the seven outflows, the eight defilements, the nine entanglements, and
nǎo zhǐ shànɡ fán nǎo ɡuān shànɡ fán nǎo sì zhù dì fán nǎo
the ten fetters. Because of these afflictions and limitless other obstacles, we have been
三毒四取，五蓋六愛，七漏八垢，九結十 obstructed in our bodhi resolve, our bodhi vows, and our bodhi conduct. We now
sān dú sì qǔ wǔ ɡài liù ài qī lòu bā ɡòu jiǔ jié shí
repent and reform of them all and beseech that they be eradicated.
使；如是一切煩惱等障，無量無邊。障菩
shǐ rú shì yí qiè fán nǎo děnɡ zhànɡ wú liànɡ wú biān zhànɡ pú
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提心，障菩提願，障菩提行。今日懺悔，
tí xīn zhànɡ pú tí yuàn zhànɡ pú tí hènɡ jīn rì chàn huǐ

願乞除滅。
yuàn qǐ chú miè

某等重 復 至 誠 ， 五 體 投 地 。 又 復 無 始 以 We disciples again sincerely bow in full prostration. From time without beginning
mǒu děnɡ chónɡ fù zhì chénɡ wǔ tǐ tóu dì yòu fù wú shǐ yǐ until now, we have been unable to develop the mind of kindness, compassion, joy,
and equanimity. We have failed to cultivate dana paramita, sila paramita, ksanti
來，至于今日。不能修慈悲心，不能修喜 paramita, virya paramita, dhyana paramita, and prajna paramita nor other dharmas
lái zhì yú jīn rì bù nénɡ xiū cí bēi xīn bù nénɡ xiū xǐ
that aid on the path towards bodhi. Therefore, we do not have the wisdom nor the
捨心；不能修檀波羅蜜，尸羅波羅蜜，羼 expedient means, since we have been obstructed in our bodhi resolve, our bodhi
shě xīn bù nénɡ xiū tán bō luó mì shī luó bō luó mì chàn
vows, and our bodhi conduct. We now repent and reform of them all and beseech
提波羅蜜，毗黎耶波羅蜜，禪波羅蜜，般 that they be eradicated.
tí bō luó mì pí lí yé bō luó mì chán bō luó mì bō

若波羅蜜；又不能修一切助菩提法；如是
rě bō luó mì yòu bù nénɡ xiū yí qiè zhù pú tí fǎ rú shì

無有方便，無有智慧。障菩提心，障菩提
wú yǒu fānɡ biàn wú yǒu zhì huì zhànɡ pú tí xīn zhànɡ pú tí

願，障菩提行。今日懺悔，願乞除滅。
yuàn zhànɡ pú tí hènɡ jīn rì chàn huǐ yuàn qǐ chú miè

某等重 復 增 到 ， 五 體 投 地 。 又 復 無 始 以 We disciples again bring forth complete sincerity and bow in full prostration. From
mǒu děnɡ chónɡ fù zēnɡ dào wǔ tǐ tóu dì yòu fù wú shǐ yǐ time without beginning until now, we have revolved in the wheel of the three realms,
來，至于今日。輪轉三界，備歷六道，受 undergoing the four births and the six paths, sometimes as male, sometimes female,
lái zhì yú jīn rì lún zhuǎn sān jiè bèi lì liù dào shòu sometimes as non-male, sometimes non-female. In these forms everywhere we have
四生身。或男或女，非男非女。遍一切 created countless offenses. Sometimes we were born as beings with large bodies,
sì shēnɡ shēn huò nán huò nǚ fēi nán fēi nǚ biàn yí qiè devouring each other, sometimes as beings with small bodies, devouring each other.
Thus we have created boundless offenses from the karma of killing, and consequently
處，起無量罪。或為大身眾生，更相噉
chù qǐ wú liànɡ zuì huò wéi dà shēn zhònɡ shēnɡ ɡènɡ xiānɡ dàn have been obstructed in our bodhi resolve, our bodhi vows, and our bodhi conduct.
We now repent and reform of them all and beseech that they be eradicated.
食。或為細身眾生，更相噉食。如是等殺
shí huò wéi xì shēn zhònɡ shēnɡ ɡènɡ xiānɡ dàn shí rú shì děnɡ shā

業，無量無邊。障菩提心，障菩提願，障
yè wú liànɡ wú biān zhànɡ pú tí xīn zhànɡ pú tí yuàn zhànɡ

菩提行。今日懺悔，願乞除滅。
pú tí hènɡ jīn rì chàn huǐ yuàn qǐ chú miè

某等重復至誠，五體投地。自從有識神以 We disciples again sincerely bow in full prostration. From the time we first had
mǒu děnɡ chónɡ fù zhì chénɡ wǔ tǐ tóu dì zì cónɡ yǒu shì shén yǐ consciousness until now, we have been subjected to the four births and the six paths
committing limitless offenses. All Buddhas and great Bodhisattvas throughout
來，至于今日。於六道中，受四生身。於 the ten directions see and know the entirety of our offenses. Now with utmost
lái zhì yú jīn rì yú liù dào zhōnɡ shòu sì shēnɡ shēn yú
81 82
卷一 ︱ 懺悔 ︱ 第三 Section 3 ︱ Repentance ︱ Roll 1
其中間，所起罪惡，無窮無盡。如是等 sincerity, feeling shame and remorse, we repent of our faults. May our past offenses
qí zhōnɡ jiān suǒ qǐ zuì è wú qiónɡ wú jìn rú shì děnɡ be eradicated completely, and may we resolve to not commit further offenses. We
pray that all Buddhas in the ten directions, with your great kindness, will accept
罪，唯有十方一切諸佛，大地菩薩，盡
zuì wéi yǒu shí fānɡ yí qiè zhū fó dà dì pú sà jìn our repentance, and use the water of great compassion to wash away all our offenses
and defilement that hinder the path to bodhi. May all of us attain Buddhahood, the
知盡見。如諸佛菩薩，所知所見，罪量多 ultimate purity.
zhī jìn jiàn rú zhū fó pú sà suǒ zhī suǒ jiàn zuì liànɡ duō

少。今日至心，稽顙求哀，慚愧懺悔。
shǎo jīn rì zhì xīn qǐ sǎnɡ qiú āi cán kuì chàn huǐ

已作之罪，願盡銷滅。未作之罪，不敢復
yǐ zuò zhī zuì yuàn jìn xiāo miè wèi zuò zhī zuì bù ɡǎn fù

作。仰願十方一切諸佛，以大慈心，受某
zuò yǎnɡ yuàn shí fānɡ yí qiè zhū fó yǐ dà cí xīn shòu mǒu

等今日懺悔。以大悲水，洗除某等能障菩
děnɡ jīn rì chàn huǐ yǐ dà bēi shuǐ xǐ chú mǒu děnɡ nénɡ zhànɡ pú

提一切罪垢，令至道場，畢竟清淨。
tí yí qiè zuì ɡòu lìnɡ zhì dào chǎnɡ bì jìnɡ qīnɡ jìnɡ

又願十方一切諸佛，以不思議力、本誓 We also pray that all Buddhas in the ten directions, with power that is inconceivable,
yòu yuàn shí fānɡ yí qiè zhū fó yǐ bù sī yì lì běn shì power of your fundamental vows, power of rescuing living beings, and power of
願力、度脫眾生力、覆護眾生力。令某等 protecting and supporting living beings, enable us to henceforth resolve on bodhi,
yuàn lì dù tuō zhònɡ shēnɡ lì fù hù zhònɡ shēnɡ lì lìnɡ mǒu děnɡ without ever regressing, until we attain Buddhahood, the ultimate accomplishment.
May our vows be identical with that of all Bodhisattvas. We pray all Buddhas and
今日起，誓發菩提心。從今日去，至坐道
jīn rì qǐ shì fā pú tí xīn cónɡ jīn rì qù zhì zuò dào great Bodhisattvas in the ten directions, with your great kindness and compassion,
accept and gather us in and enable us to fulfill our vows and our bodhi resolve. May
場。畢竟成立，不復退轉。所有誓願，悉 all living beings’ wishes be completely fulfilled, and may all perfect the bodhi resolve.
chǎnɡ bì jìnɡ chénɡ lì bú fù tuì zhuǎn suǒ yǒu shì yuàn xī

同菩薩所行誓願。仰願十方一切諸佛，
tónɡ pú sà suǒ xínɡ shì yuàn yǎnɡ yuàn shí fānɡ yí qiè zhū fó

大地菩薩，以慈悲心，同加攝受。令某等
dà dì pú sà yǐ cí bēi xīn tónɡ jiā shè shòu lìnɡ mǒu děnɡ

得如所願，滿菩提願。一切眾生，各各具
dé rú suǒ yuàn mǎn pú tí yuàn yí qiè zhònɡ shēnɡ ɡè ɡè jù

足，滿菩提願。
zú mǎn pú tí yuàn

慈悲道場懺法卷第一 End of the Roll One of Repentance Dharma of Kindness and Compassion
cí bēi dào chǎnɡ chàn fǎ juàn dì yī in the Bodhimanda

83 84
卷一 ︱ 讚 Praise ︱ Roll 1

讚 Praise
zàn

Taking refuge with the Three Treasures,

歸依三寶。截斷疑根。
ɡuī yī sān bǎo jié duàn yí ɡēn Cutting off the roots of doubt,

挫情折意入玄門。 Reining in emotions and subduing the ego, we enter the esoteric gateway.
cuò qínɡ zhé yì rù xuán mén
Clearly understanding the presence of cause and effect;
因果儼然存。懺悔功深。 Profound is the merit of repenting and reforming,
yīn ɡuǒ yǎn rán cún chàn huǐ ɡōnɡ shēn
Upon us all, Buddhas bestow their kindness.
諸佛共垂恩。 Namo Bodhisattvas Mahasattvas of the Ground of Happiness ( 3 times )
zhū fó ɡònɡ chuí ēn

南 無 歡 喜 地 菩 薩 摩 訶 薩 （三稱）
ná mó huān xǐ dì pú sà mó hē sà

85 86
卷一 ︱ 出懺 Concluding the Repentance ︱ Roll 1

出懺 Concluding the Repentance

chū chàn

天上人間，正遍知覺。光超日月，德越太 In the Heaven above and in this world,

tiān shànɡ rén jiān zhènɡ biàn zhī jué ɡuānɡ chāo rì yuè dé yuè tài Appears the One Replete with Proper and Universal Knowledge.
His brilliance surpasses the Sun and Moon,
虛。無去無來，隱隱常居華藏界。不生不
xū wú qù wú lái yǐn yǐn chánɡ jū huá zànɡ jiè bù shēnɡ bú His virtue more encompassing than the Great Void.
Not coming nor going, he dwells firmly in the Flower Treasury realm;
滅，巍巍坐斷涅槃城。應物現形，隨機赴 Transcending birth and death, he sits majestically in the city of Nirvana.
miè wéi wéi zuò duàn niè pán chénɡ yìnɡ wù xiàn xínɡ suí jī fù
He manifests appropriately to conditions;
感。若洪鐘之待扣，似空谷以傳聲。願垂 He responds to beings in accord with their potential,
ɡǎn ruò hónɡ zhōnɡ zhī dài kòu sì kōnɡ ɡǔ yǐ chuán shēnɡ yuàn chuí
Like a great bell waiting to be struck, or a deep valley waiting to transmit echoes.
無極之大悲，鑒此一時之佛事。 May you shower our Repentance with your great and boundless compassion,
wú jí zhī dà bēi jiàn cǐ yì shí zhī fó shì
Witnessing us at this very moment doing the Buddha’s work.

上來奉為求懺眾等，修崇慈悲道場懺法。 [Dharma Host: On behalf of __________ ] and all of us who seek to repent, we
shànɡ lái fènɡ wèi qiú chàn zhònɡ děnɡ xiū chónɡ cí bēi dào chǎnɡ chàn fǎ practice this Repentance Dharma of Kindness and Compassion in the Bodhimanda.
We have now successfully completed Roll One; the merit and virtue is complete and
今當第一卷，功德克諧，圓滿於內。修設
jīn dānɡ dì yī juàn ɡōnɡ dé kè xié yuán mǎn yú nèi xiū shè perfect. We have established the Repentance Platform and adorned the altar with
Buddha images, with bright lamps ornamenting the tree branches, with the fragrance
壇場，舖舒紺像。燈然火樹，香噴沉檀。 of sandalwood incense permeating everywhere, with exquisite multicolored arrays of
tán chǎnɡ pū shū ɡàn xiànɡ dēnɡ rán huǒ shù xiānɡ pèn chén tán
flowers everywhere, and offerings of wonderful fruits.
散五色之名華，獻新奇之妙果。歌揚梵
sàn wǔ sè zhī mínɡ huā xiàn xīn qí zhī miào ɡuǒ ɡē yánɡ fàn
Singing the praise hymn and chanting the exalted Buddha names, we cultivate
唄，稱讚洪名。行道入禪，諷經持呪。所 samadhi, and recite sutras and mantras. All the merit thus accumulated from these
bài chēnɡ zàn hónɡ mínɡ xínɡ dào rù chán fènɡ jīnɡ chí zhòu suǒ deeds, we now dedicate to the ever-abiding and truly kind Three Treasures, to the
集功因，專伸回向，常住真慈三寶，會 Dharma-protecting devas, spirits and ghosts of all realms, and to the innumerous
jí ɡōnɡ yīn zhuān shēn huí xiànɡ chánɡ zhù zhēn cí sān bǎo huì spirits, afar or near, who bestow rewards. May they all bear witness to our heartfelt
下護法諸天，上中下界神祇，遠近無邊靈 sincerity and be delighted. May their beneficence extend throughout Heaven and
xià hù fǎ zhū tiān shànɡ zhōnɡ xià jiè shén qí yuǎn jìn wú biān línɡ Earth, teaching and transforming like the sun, benefitting all. May they help perfect
貺。普願鑒此誠忱，咸生歡喜之心。流恩 our Repentance in this Bodhimanda, help us accomplish merit and virtue.
kuànɡ pǔ yuàn jiàn cǐ chénɡ chén xián shēnɡ huān xǐ zhī xīn liú ēn

澤於天上人間，宣化日於他方此界。圓滿
zé yú tiān shànɡ rén jiān xuān huà rì yú tā fānɡ cǐ jiè yuán mǎn

道場，出生功德。
dào chǎnɡ chū shēnɡ ɡōnɡ dé

87 88
卷一 ︱ 出懺 Concluding the Repentance ︱ Roll 1
切念今辰求懺某等，懺釋罪愆，求生淨土 [Dharma Host: May __________ be earnestly mindful], including all of us who
qiè niàn jīn chén qiú chàn mǒu děnɡ chàn shì zuì qiān qiú shēnɡ jìnɡ dù are now doing this Repentance. May all our offenses be eradicated; may all of us
／迎祥集福 be reborn in the Pure Land; and may our blessings increase; may auspiciousness be
。 ushered in.
伏願：一生罪垢冰消，一切業緣清淨；一 We bow and earnestly pray:
fú yuàn yì shēnɡ zuì ɡòu bīnɡ xiāo yí qiè yè yuán qīnɡ jìnɡ yì May our whole life’s offenses melt away like ice;
心解悟，向一理之真如；一念回光，造一 May all our karma and karmic conditions be purified;
xīn jiě wù xiànɡ yì lǐ zhī zhēn rú yí niàn huí ɡuānɡ zào yí May we attain awakening through single-mindedness to tend towards
乘之妙道；轉苦緣而成樂具，灑熱惱而作 the One Principle of True Suchness;
chènɡ zhī miào dào zhuǎn kǔ yuán ér chénɡ lè jù sǎ rè nǎo ér zuò May we, within one thought, reflect and return the light to shine within,
to advance towards the wondrous path of the One Vehicle;
清涼；祖禰宗親，決定往生於淨土；合門
qīnɡ liánɡ zǔ nǐ zōnɡ qīn jué dìnɡ wǎnɡ shēnɡ yú jìnɡ dù hé mén May we transform the conditions of suffering into that of happiness,
and sprinkle water to cool off and wash away all heated afflictions;
人眷，方當永享於遐齡；等冤親而共沐恩 May our ancestors and relatives be assured of rebirth in the Pure Land;
rén juàn fānɡ dānɡ yǒnɡ xiǎnɡ yú xiá línɡ děnɡ yuān qīn ér ɡònɡ mù ēn
May every member of our family be blessed with longevity;
波，與凡聖而同躋寶地。今則依文懺悔， May all our friends and foes alike, equally bathe in the radiance of your
bō yú fán shènɡ ér tónɡ jī bǎo dì jīn zé yī wén chàn huǐ
kindness, and together, with all other ordinary beings and sages,
猶恐微細罪業難逃，再勞尊眾，同求懺 ascend to the Jeweled Land.
yóu kǒnɡ wéi xì zuì yè nán táo zài láo zūn zhònɡ tónɡ qiú chàn
Although we have repented according to the Repentance Text, we are still fearful that
悔。 we have not been fully spared from the retributions of our subtle offenses. Let us
huǐ
exhort ourselves that together, we continue to repent and reform.

89 90
卷一 ︱ 讚 / 舉讚 Praise / Final Praise ︱ Roll 1

讚 Praise
zàn

The meritorious power of the Emperor of Liang Repentance Roll One

梁皇懺。一卷功德力。
liánɡ huánɡ chàn yí juàn ɡōnɡ dé lì Enables the disciples and the deceased to eradicate their One Offense;
May all realize the Bodhisattva’s Ground of Happiness.
願 滅 信 人 ／亡者 一 障 罪 。
yuàn miè xìn rén yí zhànɡ zuì As the Repentance is chanted, our offenses are blown away like flower
petals in the wind.
親證菩薩歡喜地。懺文舉處罪華飛。
qīn zhènɡ pú sà huān xǐ dì chàn wén jǔ chù zuì huā fēi Offenses repented, enmity resolved,
Wisdom and blessing increase as calamities are dispelled.
解 了 冤 。 懺 了 罪 。 消 災 增 福 慧 ／脫苦生忉利 。
jiě liǎo yuān chàn liǎo zuì xiāo zāi zēnɡ fú huì Liberated from suffering and reborn in the Trayastrimsha,
May we gather at the Dragon Flower’s Three Assemblies
龍 華 三 會 願 相 逢 ， 彌 勒 佛 前 親 受 記 。 （二稱）
lónɡ huā sān huì yuàn xiānɡ fénɡ mí lè fó qián qīn shòu jì And receive a prediction personally from Maitreya Buddha. ( 2 times )
May we gather at the Dragon Flower’s Three Assemblies
龍華三會願相逢，龍華會上菩薩摩訶薩。
lónɡ huā sān huì yuàn xiānɡ fénɡ lónɡ huā huì shànɡ pú sà mó hē sà Dragon Flower Assembly of Bodhisattvas Mahasattvas

舉讚 Final Praise
jǔ zàn

梁皇懺。一卷已全周。 Emperor of Liang Repentance Roll One now concludes.

liánɡ huánɡ chàn yí juàn yǐ quán zhōu We dedicate its merit to the four benefactors and the three realms.
May all in this assembly enjoy increased longevity and blessings,
回向四恩并三有。
huí xiànɡ sì ēn bìnɡ sān yǒu May the deceased be reborn in the Western Pure Land,
May the Dharma water cleanse our offenses.
拜懺某等增福壽。
bài chàn mǒu děnɡ zēnɡ fú shòu May the Bodhisattvas of the Ground of Happiness compassionately
gather us in.
惟 願 亡 靈 往 西 遊 ／願將法水洗愆尤 。
wéi yuàn wánɡ línɡ wǎnɡ xī yóu Namo Ascending the Path to the Clouds Bodhisattva Mahasattva ( 3 times )

歡喜地菩薩。惟願哀納受。
huān xǐ dì pú sà wéi yuàn āi nà shòu

南 無 登 雲 路 菩 薩 摩 訶 薩 （三稱）
ná mó dēnɡ yún lù pú sà mó hē sà

91 92
 】

卷二
】

Emperor of Liang Jeweled Repentance

（ Roll 2）
卷二 ︱ 讚 Praise ︱ Roll 2

讚 Praise
zàn

Offerings of flowers are made to

華奉獻。文殊共普賢。
huā fènɡ xiàn wén shū ɡònɡ pǔ xián Bodhisattvas Manjushri and Samantabhadra,

牡丹芍藥真堪羨。百華獻納黃金殿。 Peonies, admirable and exquisite, and

mǔ dān sháo yào zhēn kān xiàn bǎi huā xiàn nà huánɡ jīn diàn
Hundreds more kinds of flowers grace the golden palace;
華開華謝綻金蓮。青衣童子持華。 Lotuses bloom, shed petals and reveal golden pods;
huā kāi huā xiè zhàn jīn lián qīnɡ yī tónɡ zǐ chí huā
A dark-robed youth holds the flowers before the Honored
親覩慈尊面。 Compassionate One.
qīn dǔ cí zūn miàn
Namo Universal Offering Bodhisattva Mahasattva ( 3 times )
南無普供養菩薩摩訶薩。 （三稱）
ná mó pǔ ɡònɡ yànɡ pú sà mó hē sà

95 96
卷二 ︱ 入懺 Commencement of the Repentance ︱ Roll 2

入懺 Commencement of the Repentance

rù chàn

恭聞 Listen respectfully
ɡōnɡ wén To realize the two emptinesses — emptiness of self and emptiness of dharmas,
We must certify to the ultimate fruition of the dual adornments.
欲得人法之兩空，須證二嚴之極果。既明 To understand the two truths — Ultimate Truth and Conventional Truth,
yù dé rén fǎ zhī liǎnɡ kōnɡ xū zhènɡ èr yán zhī jí ɡuǒ jì mínɡ
We must put an end to the conditions of delusion that lead to birth and death.
真俗之二諦，必了生死之妄緣。龍神八部 Dragons and the rest of the eightfold division follow along and learn, and together
zhēn sú zhī èr dì bì liǎo shēnɡ sǐ zhī wànɡ yuán lónɡ shén bā bù
with other efficacious beings, visible and invisible, offer unseen protection. A symbol
以參隨，幽顯靈聰而密祐。胸藏題於卍 for the “myriad virtues” adorns the Buddha’s chest; a wheel with a thousand spokes is
yǐ cān suí yōu xiǎn línɡ cōnɡ ér mì yòu xiōnɡ cánɡ tí yú wàn
imprinted on his soles.
字，足輪印於千華。惟佛德以難思，欲讚 His virtues are inconceivable and beyond praise or exaltation; he never forgets his
zì zú lún yìn yú qiān huā wéi fó dé yǐ nán sī yù zàn
fundamental vows to universally benefit sentient beings.
揚而莫極。不違本誓，普利有情。高敷百 He sits high on the hundred-jeweled lotus platform, witnessing this repentance that
yánɡ ér mò jí bù wéi běn shì pǔ lì yǒu qínɡ ɡāo fū bǎi
we have been conducting day and night.
寶之蓮臺，鑒此二時之佛事。
bǎo zhī lián tái jiàn cǐ èr shí zhī fó shì

今辰求懺某等，啟建慈悲道場懺法。今當 [Dharma Host: On behalf of __________ ] and all of us who seek to repent, we
jīn chén qiú chàn mǒu děnɡ qǐ jiàn cí bēi dào chǎnɡ chàn fǎ jīn dānɡ practice this Repentance Dharma of Kindness and Compassion in the Bodhimanda.
We have come to Roll Two. With all conditions fulfilled, we now enter the
第二卷，入壇緣起。我諸眾等，雪清三
dì èr juàn rù tán yuán qǐ wǒ zhū zhònɡ děnɡ xuě qīnɡ sān Repentance Platform. May our three karmas be pure as snow and our six sense
faculties clean as ice. We burn turushka incense, spread pundarikas flowers, and
業，冰潔六根。焚兜樓婆，散芬陀利。延 respectfully invite the sages of the ten directions, as we praise the Buddhas and chant
yè bīnɡ jié liù ɡēn fén dōu lóu pó sàn fēn tuó lì yán
their exalted names. May we receive the sprinkling of sweet dew to cleanse us of our
奉十方之至聖，稱讚諸佛之洪名。灑滴滴 multifarious karmic offenses.
fènɡ shí fānɡ zhī zhì shènɡ chēnɡ zàn zhū fó zhī hónɡ mínɡ sǎ dī dī

之甘泉，蕩般般之罪垢。
zhī ɡān quán dànɡ bān bān zhī zuì ɡòu

切念求懺某等，遠從曠劫，近至今生。二 [Dharma Host: May __________ be earnestly mindful], including all of us who
qiè niàn qiú chàn mǒu děnɡ yuǎn cónɡ kuànɡ jié jìn zhì jīn shēnɡ èr seek to repent, that from innumerable kalpas past, we have been tightly bound in
障縈纏，續諸生死；二空未悟，勃起愛 the entanglements of the two karmas, and have continuously revolved in the cycle
zhànɡ yínɡ chán xù zhū shēnɡ sǐ èr kōnɡ wèi wù bó qǐ ài of birth and death. We have not awakened to the two emptinesses, and have quickly
given rise to love and hate. We have been drifting along, holding onto the two
憎。隨邪見之二邊，循苦樂之兩道。無明
zēnɡ suí xié jiàn zhī èr biān xún kǔ lè zhī liǎnɡ dào wú mínɡ extreme deviant views, as we wandered on the two paths of happiness and suffering.
When ignorance suddenly arises, our thoughts of killing, stealing, lust, and lying,
頓起，淫殺盜妄而念念遷流。煩惱日增， flow forth unabated. Daily, our afflictions grow, and we continuously commit
dùn qǐ yín shā dào wànɡ ér niàn niàn qiān liú fán nǎo rì zēnɡ

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身口意業而重重造罪。況升沉之交報，似 offenses with our body, mouth, and mind. We undergo a mix of good and bad
shēn kǒu yì yè ér chónɡ chónɡ zào zuì kuànɡ shēnɡ chén zhī jiāo bào sì retributions, constantly rising or falling, like an ever-revolving waterwheel. We ought
to be aware that karmic retributions are just and never err, just like the three parts
汲井輪；唯業果以昭然，如惡叉聚。匪假
jí jǐnɡ lún wéi yè ɡuǒ yǐ zhāo rán rú è chā jù fěi jiǎ of the aksha cluster. Hence, if we do not rely on this repentance, how can we ever
eradicate our offenses and mistakes? May we therefore give rise to shame and remorse
懇修於懺法，何由免離於愆尤。由是意起 and bring forth our utmost sincerity. May this Repentance that generates immediate
kěn xiū yú chàn fǎ hé yóu miǎn lí yú qiān yóu yóu shì yì qǐ
blessings serve as an enduring method to effectively eradicate all our offenses. This
虔誠，心懷慚愧。以介現前之景福，永為 is the vow we make, and may the Buddhas take pity on us and invisibly bless and
qián chénɡ xīn huái cán kuì yǐ jiè xiàn qián zhī jǐnɡ fú yǒnɡ wéi
protect us.
滅罪之良規。我願如斯，佛必哀憐。仰叩
miè zuì zhī liánɡ ɡuī wǒ yuàn rú sī fó bì āi lián yǎnɡ kòu

洪慈，冥熏加被。
hónɡ cí mínɡ xūn jiā bèi

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The Buddha’s face is like the pure, full moon,
佛面猶如淨滿月 亦如千日放光明
fó miàn yóu rú jìnɡ mǎn yuè yì rú qiān rì fànɡ ɡuānɡ mínɡ Radiant like the light of a thousand suns.
His aura universally illumines the ten directions, and
圓光普照於十方 喜捨慈悲皆具足
yuán ɡuānɡ pǔ zhào yú shí fānɡ xǐ shě cí bēi jiē jù zú He is replete with kindness, compassion, joy and equanimity.

啟運慈悲道場懺法 We now begin the Repentance Dharma of Kindness and Compassion in the
qǐ yùn cí bēi dào chǎnɡ chàn fǎ Bodhimanda.
Together in this assembly, we single-mindedly return to and rely on all Buddhas of
一心歸命三世諸佛
yì xīn ɡuī mìnɡ sān shì zhū fó the three periods of time.

南無過去毘婆尸佛 Namo Buddhas of the past, Vipashyin Buddha

ná mó ɡuò qù pí pó shī fó

南無尸棄佛 Namo Shikhin Buddha

ná mó shī qì fó
Namo Vishvabhu Buddha
南無毘舍浮佛
ná mó pí shè fú fó Namo Krakucchanda Buddha

南無拘留孫佛 Namo Kanakamuni Buddha

ná mó jū liú sūn fó
Namo Kashyapa Buddha
南無拘那含牟尼佛
ná mó jū nà hán móu ní fó Namo our Fundamental Teacher Shakyamuni Buddha

南無迦葉佛 Namo Honored Future Buddha, Maitreya

ná mó jiā shè fó

南無本師釋迦牟尼佛
ná mó běn shī shì jiā móu ní fó

南無當來彌勒尊佛
ná mó dānɡ lái mí lè zūn fó

開經偈 Verse for Opening a Sutra

kāi jīnɡ jì

Namo our Fundamental Teacher Shakyamuni Buddha ( 3 times )

南 無 本 師 釋 迦 牟 尼 佛 （三稱）
ná mó běn shī shì jiā móu ní fó The unsurpassed, profound, and wonderful Dharma,
無上甚深微妙法 百千萬劫難遭遇 Is difficult to encounter in hundreds of millions of eons.
wú shànɡ shèn shēn wéi miào fǎ bǎi qiān wàn jié nán zāo yù
I now see and hear it, receive and uphold it,
我今見聞得受持 願解如來真實義
wǒ jīn jiàn wén dé shòu chí yuàn jiě rú lái zhēn shí yì And I vow to fathom the Tathagata’s true meaning.
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慈悲道場懺法卷第二 Repentance Dharma of Kindness and Compassion in the

cí bēi dào chǎnɡ chàn fǎ juàn dì èr
Bodhimanda - Roll Two
發菩提心第四 Section 4 - Bringing Forth the Bodhi Resolve
fā pú tí xīn dì sì

今日道場，同業大眾。相與已得，洗浣心 Today, we are here in this Bodhimanda due to our shared karma. We have bowed
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ xiānɡ yǔ yǐ dé xǐ huǎn xīn and repented, our defilements are now cleansed, and the heavy karmic obstructions
垢。十惡重障，淨盡無餘。業累既遣，內 from the ten evil deeds are completely removed. The burden of our karma has
ɡòu shí è zhònɡ zhànɡ jìnɡ jìn wú yú yè lěi jì qiǎn nèi been lifted; we are now experiencing a pervasive purity. Let us now learn from the
Bodhisattvas and practice the straight way, so that we may establish merit, virtue and
外俱潔。次應仰學菩薩，修行直道，功德
wài jù jié cì yīnɡ yǎnɡ xué pú sà xiū xínɡ zhí dào ɡōnɡ dé wisdom. Buddhas have always praised those who bring forth the resolve for bodhi, as
the bodhi resolve itself is the Bodhimanda, and it will bring us to accomplishment.
智慧，由之而生。所以諸佛，每歎發心是 May all of us in this great assembly, strengthen our resolve and not let our life pass in
zhì huì yóu zhī ér shēnɡ suǒ yǐ zhū fó měi tàn fā xīn shì
vain; let us not further waste our time, lest we regret in vain later.
道場，能辦事故。唯願大眾，各堅其志，
dào chǎnɡ nénɡ bàn shì ɡù wéi yuàn dà zhònɡ ɡè jiān qí zhì

莫以年命，待時漏盡。勿令空去，後悔無
mò yǐ nián mìnɡ dài shí lòu jìn wù lìnɡ kōnɡ qù hòu huǐ wú

益。
yì

相與今日，值遇好時，不應日夜，煩惱覆 We are gathered here today, and the timing is opportune. Therefore, from morning
xiānɡ yǔ jīn rì zhí yù hǎo shí bù yīnɡ rì yè fán nǎo fù to night we should not cover ourselves with afflictions, instead, we should exhaust
心。宜當努力，發菩提心。菩提心者，即 our efforts to bring forth the bodhi resolve. This very resolve for bodhi is the
xīn yí dānɡ nǔ lì fā pú tí xīn pú tí xīn zhě jí Buddha mind; the merit, virtue, and wisdom that come from the bodhi resolve are
是佛心。功德智慧，不可格量。蓋論一 immeasurable, beyond reckoning or calculation. Just a single thought of resolving for
shì fó xīn ɡōnɡ dé zhì huì bù kě ɡé liánɡ ɡài lùn yí bodhi creates incredible merit, virtue, and wisdom, how much the more will many
such thoughts. The blessings accumulated from many kalpas of doing good is not
念，況復多念。假使歷劫，修無量福。乃
niàn kuànɡ fù duō niàn jiǎ shǐ lì jié xiū wú liànɡ fú nǎi even one part in ten thousand of the merit and virtue of resolving for bodhi. It is not
comparable, not even by reckoning or analogy.
至今生，備行餘善，不及發心萬分之一。
zhì jīn shēnɡ bèi xínɡ yú shàn bù jí fā xīn wàn fēn zhī yī

算數譬喻，亦不能盡。
suàn shù pì yù yì bù nénɡ jìn

又有一人，但作福德，不發菩提無上道 Moreover, a person who practices meritorious deeds without first bringing forth the
yòu yǒu yì rén dàn zuò fú dé bù fā pú tí wú shànɡ dào unsurpassed resolve for bodhi is like one who ploughs a field without planting seeds.
Without seeds and sprouts, how can fruits come forth? Therefore, we must make the
心。譬如耕田，不下種子，既無其芽，何
xīn pì rú ɡēnɡ tián bú xià zhǒnɡ zǐ jì wú qí yá hé

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處求實？以是義故，須發菩提心。因緣為 resolve for bodhi. The causes and conditions for bringing forth the resolve are stated
chù qiú shí yǐ shì yì ɡù xū fā pú tí xīn yīn yuán wéi in the sutra, “Above, we must seek to repay the kindness of the Buddhas; below,
we must seek to save and rescue all.” Therefore the Buddha once praised the devas,
證：上報佛恩，下拔一切。所以佛讚諸天
zhènɡ shànɡ bào fó ēn xià bá yí qiè suǒ yǐ fó zàn zhū tiān saying, “Good indeed, good indeed! It is as you have said. Bringing forth the bodhi
resolve for the sake of benefiting all living beings is the most supreme offering to the
子言：善哉！善哉！如汝所說。為欲利益 Buddhas.” It is not sufficient to bring forth the bodhi resolve just once. We need to
zǐ yán shàn zāi shàn zāi rú rǔ suǒ shuō wèi yù lì yì
do so repeatedly in order for the bodhi resolve to grow without cease.
一切眾生，發菩提心，是為第一供養如
yí qiè zhònɡ shēnɡ fā pú tí xīn shì wéi dì yī ɡònɡ yànɡ rú

來。發菩提心，非止一過，唯應數發，令
lái fā pú tí xīn fēi zhǐ yí ɡuò wéi yīnɡ shuò fā lìnɡ

菩提心，相續不斷。
pú tí xīn xiānɡ xù bú duàn

So the sutra states, “Before the Buddhas, bring forth this great vow of goodness as
是以經言：於那由他恒沙佛所，發大善
shì yǐ jīnɡ yán yú nà yóu tā hénɡ shā fó suǒ fā dà shàn many time as there are sand grains in nayutas of Ganges Rivers.” From this, we know
that the resolve for bodhi can be brought forth limitless times. Furthermore, it’s
願。是知發心，其數無量。又菩提心，但 not that this resolve for bodhi can only be brought forth during the time a Buddha
yuàn shì zhī fā xīn qí shù wú liànɡ yòu pú tí xīn dàn
appears in the world; it can also be brought forth upon encountering a good and
遇善知識，便得發起，未必皆須值佛出 wise adviser. Manjushri Bodhisattva, for example, brought forth his bodhi resolve
yù shàn zhī shì biàn dé fā qǐ wèi bì jiē xū zhí fó chū
due to a woman; there are more ways than one to bring forth the bodhi resolve. Also,
世。如文殊師利，始向菩提，乃因女人。 we should not look down on the bodhi resolve brought forth by an ordinary person.
shì rú wén shū shī lì shǐ xiànɡ pú tí nǎi yīn nǚ rén
It is the mind set that is important. Anyone who avidly seeks the Buddhadharma
以發初心慧式，不惟凡品，輕標心志。實 and aspires to the Mahayana can bring forth the resolve. Thus, we should rely on the
yǐ fā chū xīn huì shì bù wéi fán pǐn qīnɡ biāo xīn zhì shí
sutras, apply the principles from the analogies therein to our mundane life, regard
由渴仰大乘，貪求佛法，依倚諸經，取譬 friends and foes as the same and equal, and consider all in the six paths to be one,
yóu kě yǎnɡ dà chènɡ tān qiú fó fǎ yī yǐ zhū jīnɡ qǔ pì
sharing the same attributes. May this goodness of bringing forth the bodhi resolve
世事。怨親無差，六道一相，願因斯善， enable all of us to attain liberation. Those who share our faith and understanding
shì shì yuàn qīn wú chā liù dào yí xiànɡ yuàn yīn sī shàn
will know that these teachings are not sophistry.
俱得解脫。若同信解，知非戲論。
jù dé jiě tuō ruò tónɡ xìn jiě zhī fēi xì lùn

今日道場，同業大眾，發菩提心。必須起 In order to bring forth the resolve for bodhi, we who are here in this Bodhimanda
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ fā pú tí xīn bì xū qǐ due to our shared karma must begin our contemplation, starting with being mindful
of those who are close to us: our parents, teachers, family members and relatives.
想，先緣所親。繫念之時，念己父母師長
xiǎnɡ xiān yuán suǒ qīn xì niàn zhī shí niàn jǐ fù mǔ shī zhǎnɡ Next we extend our contemplation to hell beings, hungry ghosts, and animals; then
we expand the scope of our mindfulness to include the heavenly beings, ascetic
眷屬，又念地獄餓鬼畜生，又念諸天諸 masters, all good spirits and all humankind. Then we consider how to save those
juàn shǔ yòu niàn dì yù è ɡuǐ chù shēnɡ yòu niàn zhū tiān zhū

仙一切善神，又念人道一切人類，有受苦
xiān yí qiè shàn shén yòu niàn rén dào yí qiè rén lèi yǒu shòu kǔ
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者，當云何救？見已起想，應發是念：唯 who are suffering. Having made such a contemplation, we should be reminded of
zhě dānɡ yún hé jiù jiàn yǐ qǐ xiǎnɡ yīnɡ fā shì niàn wéi our bodhi resolve and recognize that it is only by bringing forth a great resolve that
we can hope to really rescue them.
有大心，能拔彼苦。若一想成，應作二
yǒu dà xīn nénɡ bá bǐ kǔ ruò yì xiǎnɡ chénɡ yīnɡ zuò èr
This initial thought should spur us to bring on succeeding thoughts, so that the first
想。二想成已，應作三想。三想成已，滿 thought expands to a second thought, then to a third thought, and thereafter to
xiǎnɡ èr xiǎnɡ chénɡ yǐ yīnɡ zuò sān xiǎnɡ sān xiǎnɡ chénɡ yǐ mǎn
as many thoughts as can fill up a whole room, a space as large as one cubic yojana,
一室想。一室成已，滿一由旬。一由旬滿 the continent of Jambudvipa, and subsequently the other three continents. This
yí shì xiǎnɡ yí shì chénɡ yǐ mǎn yì yóu xún yì yóu xún mǎn
contemplation should then increasingly expand to eventually include all the realms
已，滿閻浮提。閻浮提滿已，滿三天下。 in the ten directions. Next, we visualize all beings in the east as our fathers, all living
yǐ mǎn yán fú tí yán fú tí mǎn yǐ mǎn sān tiān xià beings in the west as our mothers, all beings in the south as our elder brothers, all
如是漸廣，滿十方界。見東方眾生，盡是 beings in the north as our younger brothers, all beings below as our sisters, all beings
rú shì jiàn ɡuǎnɡ mǎn shí fānɡ jiè jiàn dōnɡ fānɡ zhònɡ shēnɡ jìn shì above as our teachers, and all beings in the intermediate directions as shramanas and
其父。西方眾生，盡是其母。南方眾生， brahmans. After these thoughts are established, we contemplate that we ourselves are
qí fù xī fānɡ zhònɡ shēnɡ jìn shì qí mǔ nán fānɡ zhònɡ shēnɡ experiencing their suffering, that we go to them and relieve them of their physical
悉是其兄。北方眾生，悉是其弟。下方眾 pain, and that we vow to eradicate their suffering. After they are free of immediate
xī shì qí xiōnɡ běi fānɡ zhònɡ shēnɡ xī shì qí dì xià fānɡ zhònɡ suffering, we proceed to speak the Dharma for them and praise the Buddhas, the
生，悉是姊妹。上方眾生，悉是師長。其 Dharma, and the assembly of Bodhisattvas. By the time we finish praising, these
shēnɡ xī shì jiě mèi shànɡ fānɡ zhònɡ shēnɡ xī shì shī zhǎnɡ qí beings are joyful. Finally, seeing these living beings becoming joyful, we should
餘四維，悉是沙門婆羅門等。見已作念， rejoice as if their happiness is our own.
yú sì wéi xī shì shā mén pó luó mén děnɡ jiàn yǐ zuò niàn

若受苦時，當作我想。詣諸人所，調身
ruò shòu kǔ shí dānɡ zuò wǒ xiǎnɡ yì zhū rén suǒ tiáo shēn

按摩，誓拔其苦。得解脫已，為其說法。
àn mó shì bá qí kǔ dé jiě tuō yǐ wèi qí shuō fǎ

讚佛讚法，讚菩薩眾。作是讚已，心生歡
zàn fó zàn fǎ zàn pú sà zhònɡ zuò shì zàn yǐ xīn shēnɡ huān

喜。見其受樂，如己無異。
xǐ jiàn qí shòu lè rú jǐ wú yì

今日道場，同業大眾。發菩提心，應當如 Today, we are here in this Bodhimanda due to our shared karma. We will never
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ fā pú tí xīn yīnɡ dānɡ rú forsake our bodhi resolve due to hardships of taking living beings across. Let us
now bring forth our utmost, heartfelt sincerity, bow in full prostration, be mindful
是，不捨於苦而度眾生。相與人人，等一
shì bù shě yú kǔ ér dù zhònɡ shēnɡ xiānɡ yǔ rén rén děnɡ yí as we recite aloud the following resolve: Henceforth until we attain Buddhahood,
wherever we are born, may we who have participated in this assembly always be able
痛切，五體投地，心念口言，作是誓願。
tònɡ qiè wǔ tǐ tóu dì xīn niàn kǒu yán zuò shì shì yuàn

某等從今日去，乃至道場。於其中間，在
mǒu děnɡ cónɡ jīn rì qù nǎi zhì dào chǎnɡ yú qí zhōnɡ jiān zài

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所生處，恒值善知識，發無上菩提之心。 to meet good and wise advisers who will inspire us to bring forth the resolve for the
suǒ shēnɡ chù hénɡ zhí shàn zhī shì fā wú shànɡ pú tí zhī xīn unsurpassed bodhi. Even if we fall into the three evil destinies or encounter the eight
difficulties, may we be constantly mindful of bringing forth our bodhi resolve and
若處三途，及墮八難，常使憶念發菩提
ruò chǔ sān tú jí duò bā nàn chánɡ shǐ yì niàn fā pú tí sustain it without cease.
心，令菩提心相續不斷。
xīn lìnɡ pú tí xīn xiānɡ xù bú duàn

今日道場，同業大眾，當起勇猛心、殷重 We who are here in this Bodhimanda due to our shared karma should bring forth
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ dānɡ qǐ yǒnɡ měnɡ xīn yīn zhònɡ a courageous mind, a sincere mind, and a bodhi mind. Let us all now with utmost,
heartfelt sincerity, bow in full prostration and take refuge with the Greatly Kind and
心，發菩提心。等一痛切，五體投地，歸
xīn fā pú tí xīn děnɡ yí tònɡ qiè wǔ tǐ tóu dì ɡuī Compassionate Ones who are like fathers to those of us in this world.
依世間，大慈悲父。
yī shì jiān dà cí bēi fù

南無彌勒佛 Namo Maitreya Buddha

ná mó mí lè fó
Namo Shakyamuni Buddha
南無釋迦牟尼佛 Namo Courageous Giving Buddha
ná mó shì jiā móu ní fó

南無勇施佛 Namo Purity Buddha

ná mó yǒnɡ shī fó
Namo Pure Giving Buddha
南無清淨佛 Namo Varuna Buddha
ná mó qīnɡ jìnɡ fó

南無清淨施佛 Namo Water-deva Buddha

ná mó qīnɡ jìnɡ shī fó
Namo Firm in Virtue Buddha
南無娑留那佛
ná mó suō liú nà fó Namo Chandana Merit and Virtue Buddha

南無水天佛 Namo Infinite Handfuls of Light Buddha

ná mó shuǐ tiān fó
Namo Bright Virtue Buddha
南無堅德佛
ná mó jiān dé fó

南無旃檀功德佛
ná mó zhān tán ɡōnɡ dé fó

南無無量掬光佛
ná mó wú liànɡ jú ɡuānɡ fó

南無光德佛
ná mó ɡuānɡ dé fó

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南無無憂德佛 Namo Worry-free and Virtuous Buddha
ná mó wú yōu dé fó
Namo Narayana Buddha
南無那羅延佛 Namo Flower of Merit and Virtue Buddha
ná mó nà luó yán fó

南無功德華佛 Namo Steadfast, Courageous, and Vigorous Buddha

ná mó ɡōnɡ dé huā fó
Namo Vajra Wisdom Bodhisattva
南無堅勇精進菩薩 Namo Boundless Body Bodhisattva
ná mó jiān yǒnɡ jīnɡ jìn pú sà

南無金剛慧菩薩 Namo Guan Shi Yin Bodhisattva

ná mó jīn ɡānɡ huì pú sà

南無無邊身菩薩
ná mó wú biān shēn pú sà

南無觀世音菩薩
ná mó ɡuān shì yīn pú sà

Again, we take refuge with the Three Treasures of the ten directions to the ends of
又復歸依，如是十方，盡虛空界，一切三
yòu fù ɡuī yī rú shì shí fānɡ jìn xū kōnɡ jiè yí qiè sān empty space. Before all the Three Treasures of the ten directions, we now bring forth
our bodhi resolve. Henceforth until we attain Buddhahood, we vow to practice the
寶。某等今於十方，一切三寶前，發菩提 Bodhisattva Path without ever retreating. May we constantly be mindful to save
bǎo mǒu děnɡ jīn yú shí fānɡ yí qiè sān bǎo qián fā pú tí
all living beings, constantly be mindful to ensure their well-being, and constantly
心。從今已去，乃至道場，行菩薩道，誓 be mindful to protect and provide for them. If living beings do not first become
xīn cónɡ jīn yǐ qù nǎi zhì dào chǎnɡ xínɡ pú sà dào shì
Buddhas before us, we vow that we will not attain Proper Enlightenment. We hope
不退還。恒作度脫眾生心，恒作安立眾生 all Buddhas, great Bodhisattvas, sages and worthy ones in the ten directions bear
bú tuì huán hénɡ zuò dù tuō zhònɡ shēnɡ xīn hénɡ zuò ān lì zhònɡ shēnɡ
witness and help us accomplish fully our vows and practices.
心，恒作覆護眾生心。眾生不得佛者，誓
xīn hénɡ zuò fù hù zhònɡ shēnɡ xīn zhònɡ shēnɡ bù dé fó zhě shì

不先取正覺。仰願十方一切諸佛，大地菩
bù xiān qǔ zhènɡ jué yǎnɡ yuàn shí fānɡ yí qiè zhū fó dà dì pú

薩，一切聖賢，現為我證。令某等一切行
sà yí qiè shènɡ xián xiàn wèi wǒ zhènɡ lìnɡ mǒu děnɡ yí qiè hènɡ

願，皆悉成就。
yuàn jiē xī chénɡ jiù

Today, we are here in this Bodhimanda due to our shared karma. We may have
今日道場，同業大眾。設使歷劫，行多種
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ shè shǐ lì jié xínɡ duō zhǒnɡ practiced various good deeds for many kalpas and attained the intermediary rewards
of being reborn in the heavens or in the human realm. However, if we do not attain
善。乃得人天華報，未得出世實果，壽終 the ultimate fruition of transcending the mundane world, then when our blessings
shàn nǎi dé rén tiān huā bào wèi de chū shì shí ɡuǒ shòu zhōnɡ

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福盡，還墮惡趣，身壞苦逼，不能自免。 are exhausted, we eventually fall into evil destinies when our lives end. Our bodies
fú jìn huán duò è qù shēn huài kǔ bī bù nénɡ zì miǎn undergo decay and deterioration and are constantly oppressed by suffering and
distress with no way of escape. It is only by making vast vows and bringing forth a
若非立弘誓願，發廣大心，無由百福莊
ruò fēi lì hónɡ shì yuàn fā ɡuǎnɡ dà xīn wú yóu bǎi fú zhuānɡ great resolve that we can hope to be apart from all deterioration and afflictions and
become adorned with hundreds of blessings. Together we should wholeheartedly
嚴，離諸衰惱。相與今日，唯當一心一 be mindful of all Buddhas and make a firm and solid resolve for bodhi. The merit
yán lí zhū shuāi nǎo xiānɡ yǔ jīn rì wéi dānɡ yì xīn yí
and virtue of bringing forth the bodhi resolve is immeasurable, even Buddhas and
意，緣念諸佛。起堅固志，發菩提心。發 Bodhisattvas can never finish speaking about it. Such power is inconceivable. How
yì yuán niàn zhū fó qǐ jiān ɡù zhì fā pú tí xīn fā
can we not single-mindedly set our thoughts on bodhi? The Great Collection Sutra
心功德，不可稱量。諸佛菩薩，說不能 states, “Although a room was dark for a hundred years, just a single lamp can dispel
xīn ɡōnɡ dé bù kě chēnɡ liànɡ zhū fó pú sà shuō bù nénɡ
the darkness instantaneously.” Therefore, we should apply effort and bring forth the
盡。如是善力，不可思議。豈得不志心， bodhi resolve, even if it is just a single thought.
jìn rú shì shàn lì bù kě sī yì qǐ dé bú zhì xīn

學在一意？大集經言：譬如百年闇室，一
xué zài yí yì dà jí jīnɡ yán pì rú bǎi nián àn shì yì

燈能破。勿謂一念心輕，而不努力。
dēnɡ nénɡ pò wù wèi yí niàn xīn qīnɡ ér bù nǔ lì

相與胡跪合掌，一心遍緣十方一切三寶， We kneel, place our palms together and single-mindedly contemplate the Three
xiānɡ yǔ hú ɡuì hé zhǎnɡ yì xīn biàn yuán shí fānɡ yí qiè sān bǎo Treasures of the ten directions as we recite the following: Before all Buddhas of
心念口言：某等今於十方一切諸佛前，十 the ten directions, all venerated Dharma of the ten directions, all Bodhisattvas of
xīn niàn kǒu yán mǒu děnɡ jīn yú shí fānɡ yí qiè zhū fó qián shí the ten directions, and all sages and worthy ones of the ten directions, we, with
方一切尊法前，十方一切菩薩前，十方一 straightforward and proper mindfulness, bring forth a sincere mind, a mind of
fānɡ yí qiè zūn fǎ qián shí fānɡ yí qiè pú sà qián shí fānɡ yí vigor, a peacefully dwelling mind, a mind of joyful benevolence, a mind to rescue
切賢聖前。直心正念，起殷重心、不放逸 all beings, a mind that guards and protects all beings, a mind equal to that of all
qiè xián shènɡ qián zhí xīn zhènɡ niàn qǐ yīn zhònɡ xīn bú fànɡ yì Buddhas and a resolve for bodhi. From now until we attain Buddhahood, we
will not allow our mind to be attached to states of heavens or humans, hearers or
心、安住心、樂善心、度一切心、覆護
xīn ān zhù xīn lè shàn xīn dù yí qiè xīn fù hù pratyekabuddhas. We will only bring forth the resolve for the Mahayana, the resolve
for Wisdom of All Modes, and the resolve to accomplish Anuttara-samyak-sambodhi.
一切心、等諸佛心，發菩提心。某等從今 May all Buddhas, great Bodhisattvas, and sages of the ten directions throughout
yí qiè xīn děnɡ zhū fó xīn fā pú tí xīn mǒu děnɡ cónɡ jīn
empty space — based on their fundamental vows — bear witness to our resolve;
日去，至坐道場。不著人天心，不起聲
rì qù zhì zuò dào chǎnɡ bù zhuó rén tiān xīn bù qǐ shēnɡ

聞心，不起辟支佛心。唯發大乘心，求一
wén xīn bù qǐ bì zhī fó xīn wéi fā dà chènɡ xīn qiú yí

切種智心，成就阿耨多羅三藐三菩提心。
qiè zhǒnɡ zhì xīn chénɡ jiù ā nòu duō luó sān miǎo sān pú tí xīn

唯願十方，盡虛空界，一切諸佛，大地菩
wéi yuàn shí fānɡ jìn xū kōnɡ jiè yí qiè zhū fó dà dì pú
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薩，一切聖人；以本願力，現為我證。以 may they also, based on their power of kindness and compassion, aid and gather us
sà yí qiè shènɡ rén yǐ běn yuàn lì xiàn wèi wǒ zhènɡ yǐ in, so that no matter where we are, we will always be steadfast and not retreat from
the great resolve that we have established today. Even if we fall into the three evil
慈悲力，加助攝受。令某等今日發心，在
cí bēi lì jiā zhù shè shòu lìnɡ mǒu děnɡ jīn rì fā xīn zài destinies or encounter the eight difficulties, even if we are reborn in various types of
bodies, undergoing various kinds of unbearable suffering in the three realms, we vow
所生處，堅固不退。若墮三途，及處八 to never retreat from this great resolve that we have today. We would rather enter
suǒ shēnɡ chù jiān ɡù bú tuì ruò duò sān tú jí chǔ bā
the Avici hell and undergo various suffering in the great wheels of fire than to retreat
難，於三界中，受種種身，受種種苦，難 from the great bodhi resolve that we have established today. This resolve and the
nàn yú sān jiè zhōnɡ shòu zhǒnɡ zhǒnɡ shēn shòu zhǒnɡ zhǒnɡ kǔ nán
vows we have made today are the same as that of all Buddhas.
堪難忍，誓不以苦故，退失今日大心。寧
kān nán rěn shì bù yǐ kǔ ɡù tuì shī jīn rì dà xīn nínɡ

入無間，大火輪中，受種種苦，誓不以苦
rù wú jiān dà huǒ lún zhōnɡ shòu zhǒnɡ zhǒnɡ kǔ shì bù yǐ kǔ

故，退失今日大心。此心此願，等諸佛
ɡù tuì shī jīn rì dà xīn cǐ xīn cǐ yuàn děnɡ zhū fó

心，同諸佛願。
xīn tónɡ zhū fó yuàn

重復至誠，頂禮三寶。某等從今已去，至 Again we sincerely bow to the Three Treasures. We disciples from now until we
chónɡ fù zhì chénɡ dǐnɡ lǐ sān bǎo mǒu děnɡ cónɡ jīn yǐ qù zhì attain Buddhahood, while in the midst of dualities will understand the emptiness
于成佛，不捨二法。知一切法空，度脫 of dharmas as we proceed to save all living beings in the ten directions. Let us now
yú chénɡ fó bù shě èr fǎ zhī yí qiè fǎ kōnɡ dù tuō bring forth utmost, heartfelt sincerity, bow in full prostration, and be mindful as
十方一切眾生。相與至心，等一痛切。 we recite: We seek unsurpassed bodhi, not for our own sake, but for the sake of
shí fānɡ yí qiè zhònɡ shēnɡ xiānɡ yǔ zhì xīn děnɡ yí tònɡ qiè saving all living beings. From now until we realize Buddhahood, we vow to bear
五體投地，心念口言：某等不為自身，求 the responsibility to liberate all living beings and bring forth great kindness and
wǔ tǐ tóu dì xīn niàn kǒu yán mǒu děnɡ bú wèi zì shēn qiú compassion towards them. To the end of future time, if living beings commit any
offense that will cause them to fall into the three evil paths or undergo any of the
無上菩提。而為救濟一切眾生，取無上菩
wú shànɡ pú tí ér wèi jiù jì yí qiè zhònɡ shēnɡ qǔ wú shànɡ pú distress or torment in the six destinies, we will not shun any suffering in order
to personally rescue them, enabling them to dwell in peace and stability. All the
提。從今已去，至于成佛。誓當荷負無量 Buddhas of the ten directions to the ends of empty space:
tí cónɡ jīn yǐ qù zhì yú chénɡ fó shì dānɡ hé fù wú liànɡ

無邊，一切眾生，起大慈悲。盡未來際
wú biān yí qiè zhònɡ shēnɡ qǐ dà cí bēi jìn wèi lái jì

眾生，若有三途重罪，六趣厄難，某等誓
zhònɡ shēnɡ ruò yǒu sān tú zhònɡ zuì liù qù è nàn mǒu děnɡ shì

不避眾苦，以身救護，令此眾生，得安隱
bú bì zhònɡ kǔ yǐ shēn jiù hù lìnɡ cǐ zhònɡ shēnɡ dé ān yǐn

地。唯願十方，盡虛空界，一切諸佛。
dì wéi yuàn shí fānɡ jìn xū kōnɡ jiè yí qiè zhū fó
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南無彌勒佛 Namo Maitreya Buddha
ná mó mí lè fó
Namo Shakyamuni Buddha
南無釋迦牟尼佛 Namo Lotus-flower Light, Roaming in Spiritual Power Buddha
ná mó shì jiā móu ní fó

南無蓮華光遊戲神通佛 Namo Wealthy in Merit and Virtue Buddha

ná mó lián huā ɡuānɡ yóu xì shén tōnɡ fó
Namo Mindful of Virtue Buddha
南無財功德佛 Namo Well-renowned for Merit and Virtue Buddha
ná mó cái ɡōnɡ dé fó

南無德念佛 Namo King Blazing Royal Crimson Banner Buddha

ná mó dé niàn fó
Namo Skillfully Traveling in Merit and Virtue Buddha
南無善名稱功德佛 Namo Precious Flower Traveling Buddha
ná mó shàn mínɡ chēnɡ ɡōnɡ dé fó

南無紅燄帝幢王佛 Namo King Precious Lotus Skillfully Dwelling Beneath a Sala Tree Buddha
ná mó hónɡ yàn dì chuánɡ wánɡ fó
Namo Victorious in Battle Buddha
南無善遊步功德佛
ná mó shàn yóu bù ɡōnɡ dé fó Namo Skillfully Traveling Buddha

南無寶華遊步佛 Namo Encompassing Adornments of Merit and Virtue Buddha

ná mó bǎo huā yóu bù fó
Namo Renouncing Hindrances of Skandhas Bodhisattva
南無寶蓮華善住娑羅樹王佛
ná mó bǎo lián huā shàn zhù suō luó shù wánɡ fó Namo Tranquil Sense Faculties Bodhisattva

南無鬪戰勝佛 Namo Boundless Body Bodhisattva

ná mó dòu zhàn shènɡ fó
Namo Guan Shi Yin Bodhisattva
南無善遊步佛
ná mó shàn yóu bù fó

南無周匝莊嚴功德佛
ná mó zhōu zā zhuānɡ yán ɡōnɡ dé fó

南無棄陰蓋菩薩
ná mó qì yīn ɡài pú sà

南無寂根菩薩
ná mó jí ɡēn pú sà

南無無邊身菩薩
ná mó wú biān shēn pú sà

南無觀世音菩薩
ná mó ɡuān shì yīn pú sà

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願以大慈悲力，現為我證。令某等今日發 May all of you bear witness and, based on your power of great kindness and
yuàn yǐ dà cí bēi lì xiàn wèi wǒ zhènɡ lìnɡ mǒu děnɡ jīn rì fā compassion, enable us to bring forth the resolve for bodhi, practice the Bodhisattva
Path, fully accomplish whatever we set out to do, and liberate all living beings,
菩提心，行菩薩道，在所生處，具足成
pú tí xīn xínɡ pú sà dào zài suǒ shēnɡ chù jù zú chénɡ wherever we may be. Again, we sincerely bow in full prostration to the Three
Treasures of the ten directions to seek and realize unsurpassed bodhi, not for our
就。所到之地，一切解脫。重復至誠，五 own sake, but for the sake of taking across all living beings of the ten directions. We
jiù suǒ dào zhī dì yí qiè jiě tuō chónɡ fù zhì chénɡ wǔ
resolve to help living beings enter the Buddhas’ wisdom and to fully accomplish the
體投地，頂禮十方一切三寶。某等不為自 Wisdom of All Modes. These are the living beings of the present and the future who
tǐ tóu dì dǐnɡ lǐ shí fānɡ yí qiè sān bǎo mǒu děnɡ bú wèi zì
are dull or deluded, who are covered in darkness and unable to recognize the proper
身，求無上菩提。為度十方一切眾生，取 Dharma, who give rise to all kinds of deviant views, who may be cultivating the Way
shēn qiú wú shànɡ pú tí wèi dù shí fānɡ yí qiè zhònɡ shēnɡ qǔ
but have not yet comprehended the marks of Dharma. We vow to accomplish these
無上菩提。從今已去，至于成佛。若有眾 tasks from now until the time we attain Buddhahood, by relying on the power of
wú shànɡ pú tí cónɡ jīn yǐ qù zhì yú chénɡ fó ruò yǒu zhònɡ
the Buddhas, of the Dharma, of the sages and worthy ones, and by employing all
生，愚癡黑闇，不識正法，起諸異見者； manner of expedient means. Let us all bring forth utmost, heartfelt sincerity, bow
shēnɡ yú chī hēi àn bú shì zhènɡ fǎ qǐ zhū yì jiàn zhě
in full prostration, taking refuge with all Buddhas of the ten directions throughout
復有眾生，雖修道行，不達法相者；如此 empty space.
fù yǒu zhònɡ shēnɡ suī xiū dào hènɡ bù dá fǎ xiànɡ zhě rú cǐ

眾生，乃至未來。某等誓以佛力、法力、
zhònɡ shēnɡ nǎi zhì wèi lái mǒu děnɡ shì yǐ fó lì fǎ lì

賢聖力，種種方便，令此眾生，皆入佛
xián shènɡ lì zhǒnɡ zhǒnɡ fānɡ biàn lìnɡ cǐ zhònɡ shēnɡ jiē rù fó

慧，具足成就一切種智。相與至心，等一
huì jù zú chénɡ jiù yí qiè zhǒnɡ zhì xiānɡ yǔ zhì xīn děnɡ yí

痛切，五體投地，歸依十方，盡虛空界，
tònɡ qiè wǔ tǐ tóu dì ɡuī yī shí fānɡ jìn xū kōnɡ jiè

一切諸佛。
yí qiè zhū fó

南無彌勒佛 Namo Maitreya Buddha

ná mó mí lè fó
Namo Shakyamuni Buddha
南無釋迦牟尼佛 Namo Universal Light Buddha
ná mó shì jiā móu ní fó

南無普光佛 Namo Universal Understanding Buddha

ná mó pǔ ɡuānɡ fó
Namo Universal Purity Buddha
南無普明佛
ná mó pǔ mínɡ fó

南無普淨佛
ná mó pǔ jìnɡ fó
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南無多摩羅跋旃檀香佛 Namo Tamalapattra and Chandana Fragrance Buddha
ná mó duō mó luó bá zhān tán xiānɡ fó
Namo Chandana Light Buddha
南無旃檀光佛 Namo Mani Banner Buddha
ná mó zhān tán ɡuānɡ fó

南無摩尼幢佛 Namo Treasury of Happiness and Accumulation of Mani Jewels Buddha

ná mó mó ní chuánɡ fó
Namo Supreme Great Vigor that All Worlds Delight to See Buddha
南無歡喜藏摩尼寶積佛 Namo Mani Banner and Lamps’ Light Buddha
ná mó huān xǐ zànɡ mó ní bǎo jī fó

南無一切世間樂見上大精進佛 Namo Wisdom Torches’ Shining Buddha

ná mó yí qiè shì jiān lè jiàn shànɡ dà jīnɡ jìn fó
Namo Virtue’s Radiance as Vast as the Sea Buddha
南無摩尼幢燈光佛 Namo Firm in Vajra, Shedding Golden Light Everywhere Buddha
ná mó mó ní chuánɡ dēnɡ ɡuānɡ fó

南無慧炬照佛 Namo Great Strength, Vigor, and Courage Buddha

ná mó huì jù zhào fó
Namo Greatly Compassionate Light Buddha
南無海德光明佛
ná mó hǎi dé ɡuānɡ mínɡ fó Namo King of Kindness and Strength Buddha

南無金剛牢強普散金光佛 Namo Treasury of Kindness Buddha

ná mó jīn ɡānɡ láo qiánɡ pǔ sàn jīn ɡuānɡ fó
Namo Superior Wisdom Bodhisattva
南無大強精進勇猛佛
ná mó dà qiánɡ jīnɡ jìn yǒnɡ měnɡ fó Namo Never Leaving the World Bodhisattva

南無大悲光佛 Namo Boundless Body Bodhisattva

ná mó dà bēi ɡuānɡ fó
Namo Guan Shi Yin Bodhisattva
南無慈力王佛
ná mó cí lì wánɡ fó

南無慈藏佛
ná mó cí zànɡ fó

南無慧上菩薩
ná mó huì shànɡ pú sà

南無常不離世菩薩
ná mó chánɡ bù lí shì pú sà

南無無邊身菩薩
ná mó wú biān shēn pú sà

南無觀世音菩薩
ná mó ɡuān shì yīn pú sà

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仰願諸佛，諸大菩薩，以大慈悲力、大智 We hope all Buddhas and great Bodhisattvas will help us with their power of
yǎnɡ yuàn zhū fó zhū dà pú sà yǐ dà cí bēi lì dà zhì great kindness and compassion, power of great wisdom, inconceivable power,
immeasurable power of self-mastery, power of subduing the four demons, power
慧力、不思議力、無量自在力、降伏四魔
huì lì bù sī yì lì wú liànɡ zì zài lì xiánɡ fú sì mó of severing the five hindrances, power of eradicating all afflictions, immeasurable
power of purifying karma and sense faculties, immeasurable power of developing
力、斷除五蓋力、滅諸煩惱力、無量清 contemplative wisdom, immeasurable power of developing non-outflow wisdom,
lì duàn chú wǔ ɡài lì miè zhū fán nǎo lì wú liànɡ qīnɡ
immeasurable spiritual powers, immeasurable power of taking across living beings,
淨業塵力、無量開發觀智力、無量開發無 immeasurable power of protecting living beings, immeasurable power of comforting
jìnɡ yè chén lì wú liànɡ kāi fā ɡuān zhì lì wú liànɡ kāi fā wú
living beings, immeasurable power of eradicating suffering, immeasurable power of
漏慧力、無量無邊神通力、無量度脫眾生 liberating hell beings, immeasurable power of saving hungry ghosts, immeasurable
lòu huì lì wú liànɡ wú biān shén tōnɡ lì wú liànɡ dù tuō zhònɡ shēnɡ
power of rescuing animals, immeasurable power of gathering in and transforming
力、無量覆護眾生力、無量安隱眾生力、 asuras, immeasurable power of gathering in humans, immeasurable power of ending
lì wú liànɡ fù hù zhònɡ shēnɡ lì wú liànɡ ān yǐn zhònɡ shēnɡ lì
the outflows of all heavenly beings and ascetic masters, power of completely adorning
無量斷除苦惱力、無量解脫地獄力、無量 the Ten Grounds, power of completely adorning the pure lands, power of completely
wú liànɡ duàn chú kǔ nǎo lì wú liànɡ jiě tuō dì yù lì wú liànɡ
adorning the Bodhimanda, power of the merit and virtue of completely adorning
濟度餓鬼力、無量救拔畜生力、無量攝化 the fruition of Buddhahood, wisdom power of completely adorning the fruition of
jì dù è ɡuǐ lì wú liànɡ jiù bá chù shēnɡ lì wú liànɡ shè huà
Buddhahood, power of completely adorning the Dharma body, power of completely
阿修羅力、無量攝受人道力、無量盡諸天 adorning the unsurpassed bodhi, power of completely adorning great Nirvana, the
ā xiū luó lì wú liànɡ shè shòu rén dào lì wú liànɡ jìn zhū tiān
immeasurable and infinite power of merit and virtue, and the immeasurable and
諸仙漏力、具足莊嚴十地力、具足莊嚴 infinite power of wisdom.
zhū xiān lòu lì jù zú zhuānɡ yán shí dì lì jù zú zhuānɡ yán

淨土力、具足莊嚴道場力、具足莊嚴佛
jìnɡ dù lì jù zú zhuānɡ yán dào chǎnɡ lì jù zú zhuānɡ yán fó

果功德力、具足莊嚴佛果智慧力、具足
ɡuǒ ɡōnɡ dé lì jù zú zhuānɡ yán fó ɡuǒ zhì huì lì jù zú

莊嚴法身力、具足莊嚴無上菩提力、具
zhuānɡ yán fǎ shēn lì jù zú zhuānɡ yán wú shànɡ pú tí lì jù

足莊嚴大涅槃力、無量無盡功德力、無量
zú zhuānɡ yán dà niè pán lì wú liànɡ wú jìn ɡōnɡ dé lì wú liànɡ

無盡智慧力。
wú jìn zhì huì lì

仰願十方，盡虛空界，一切諸佛，諸大菩 May all Buddhas and great Bodhisattvas of the ten directions throughout empty
yǎnɡ yuàn shí fānɡ jìn xū kōnɡ jiè yí qiè zhū fó zhū dà pú space enable all living beings in the four births and the six paths, including all
of us who have brought forth the bodhi resolve today, to perfect the power of
薩，以如是無量無邊自在不可思議力。不
sà yǐ rú shì wú liànɡ wú biān zì zài bù kě sī yì lì bù merit and virtue, perfect the power of vows for bodhi, and perfect the power of
違本誓，不違本願，悉以施與，十方一
wéi běn shì bù wéi běn yuàn xī yǐ shī yǔ shí fānɡ yí
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切，四生六道眾生，及今日同發心者，必 practices for bodhi. May the Buddhas and great Bodhisattvas do this based on their
qiè sì shēnɡ liù dào zhònɡ shēnɡ jí jīn rì tónɡ fā xīn zhě bì immeasurable, inexhaustible, inconceivable powers and self-mastery, never forsaking
their fundamental vows.
使具足成就諸功德力，具足成就菩提願
shǐ jù zú chénɡ jiù zhū ɡōnɡ dé lì jù zú chénɡ jiù pú tí yuàn

力，具足成就菩提行力。
lì jù zú chénɡ jiù pú tí hènɡ lì

今日十方，若幽若顯，若怨若親，若非怨 We now make the vow that all beings of the four births and the six paths,
jīn rì shí fānɡ ruò yōu ruò xiǎn ruò yuàn ruò qīn ruò fēi yuàn throughout all times and of the ten directions, will attain purity through this
親，四生六道，有緣無緣，窮未來際，一 Repentance Dharma, whether these beings are visible or invisible, friends or foes
qīn sì shēnɡ liù dào yǒu yuán wú yuán qiónɡ wèi lái jì yí and neither friends nor foes, and with or without affinities. Wherever these beings
may be born, may they all accomplish their vows, be steadfast and persevere without
切眾生；以此懺法，永得清淨。在所生
qiè zhònɡ shēnɡ yǐ cǐ chàn fǎ yǒnɡ dé qīnɡ jìnɡ zài suǒ shēnɡ retreating from their resolve, and accomplish the Proper Enlightenment of the
Tathagatas. This also includes living beings of inferior capacities who harbor deviant
處，同得如願，一向堅固，心無退轉。等 resolves or aspirations. May they also enter the sea of great vows, and quickly perfect
chù tónɡ dé rú yuàn yí xiànɡ jiān ɡù xīn wú tuì zhuǎn děnɡ
their wisdom, merit and virtue. May they perfect the Bodhisattva practices of the
與如來，俱成正覺。乃至後流一切眾生異 Ten Grounds, accomplish the Wisdom of All Modes, be adorned with unsurpassed
yǔ rú lái jù chénɡ zhènɡ jué nǎi zhì hòu liú yí qiè zhònɡ shēnɡ yì
bodhi, and attain ultimate liberation.
於願者，皆悉令入大願海中，即得具足成
yú yuàn zhě jiē xī lìnɡ rù dà yuàn hǎi zhōnɡ jí dé jù zú chénɡ

就，功德智慧。同諸菩薩，滿十地行，具
jiù ɡōnɡ dé zhì huì tónɡ zhū pú sà mǎn shí dì hènɡ jù

足一切種智。莊嚴無上菩提，究竟解脫。
zú yí qiè zhǒnɡ zhì zhuānɡ yán wú shànɡ pú tí jiù jìnɡ jiě tuō

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發願第五 Section 5 - Making Vows

fā yuàn dì wǔ

今日道場，同業大眾，相與已得發大心 Today, we are here in this Bodhimanda due to our shared karma. We have brought
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ xiānɡ yǔ yǐ dé fā dà xīn forth our bodhi resolve, and we feel limitless joy welling up. We do recognize that to
progress, we need to make great vows. With heartfelt sincerity, we now bow in full
竟，喜踊無量。宜復應發如是大願，等一
jìnɡ xǐ yǒnɡ wú liànɡ yí fù yīnɡ fā rú shì dà yuàn děnɡ yí prostration and take refuge with the Greatly Kind and Compassionate Ones who are
like fathers to those of us in this world.
痛切，五體投地，歸依世間，大慈悲父。
tònɡ qiè wǔ tǐ tóu dì ɡuī yī shì jiān dà cí bēi fù

南無彌勒佛 Namo Maitreya Buddha

ná mó mí lè fó
Namo Shakyamuni Buddha
南無釋迦牟尼佛 Namo Victoriously Adorned in Chandana Cave Buddha
ná mó shì jiā móu ní fó

南無旃檀窟莊嚴勝佛 Namo Wholesome Worthy Leader Buddha

ná mó zhān tán kū zhuānɡ yán shènɡ fó
Namo Wholesome Mind Buddha
南無賢善首佛
ná mó xián shàn shǒu fó Namo King Vastly Adorned Buddha

南無善意佛 Namo Golden Flower Buddha

ná mó shàn yì fó
Namo Jeweled Canopy Shining in Space King of Self-mastery Power Buddha
南無廣莊嚴王佛
ná mó ɡuǎnɡ zhuānɡ yán wánɡ fó Namo Light of Precious Flowers in Space Buddha

南無金剛華佛 Namo King Adorned with Lapis Lazuli Buddha

ná mó jīn ɡānɡ huā fó
Namo Form-body’s Light Appearing Everywhere Buddha
南無寶蓋照空自在力王佛
ná mó bǎo ɡài zhào kōnɡ zì zài lì wánɡ fó Namo Unmoving Wisdom Light Buddha
南無虛空寶華光佛
ná mó xū kōnɡ bǎo huā ɡuānɡ fó

南無瑠璃莊嚴王佛
ná mó liú lí zhuānɡ yán wánɡ fó

南無普現色身光佛
ná mó pǔ xiàn sè shēn ɡuānɡ fó

南無不動智光佛
ná mó bú dònɡ zhì ɡuānɡ fó

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南無降伏諸魔王佛 Namo King Demon-horde-subduer Buddha
ná mó xiánɡ fú zhū mó wánɡ fó
Namo Gifted and Brilliant Buddha
南無才光明佛 Namo Wisdom Victory Buddha
ná mó cái ɡuānɡ mínɡ fó

南無智慧勝佛 Namo Maitreya, Immortal Light Buddha

ná mó zhì huì shènɡ fó
Namo Medicine King Bodhisattva
南無彌勒仙光佛 Namo Medicine Superior Bodhisattva
ná mó mí lè xiān ɡuānɡ fó

南無藥王菩薩 Namo Boundless Body Bodhisattva

ná mó yào wánɡ pú sà
Namo Guan Shi Yin Bodhisattva
南無藥上菩薩
ná mó yào shànɡ pú sà

南無無邊身菩薩
ná mó wú biān shēn pú sà

南無觀世音菩薩
ná mó ɡuān shì yīn pú sà

May their inconceivable power aid and protect us in accomplishing all our vows.
願以不思議力，同加覆護。令某等所有誓
yuàn yǐ bù sī yì lì tónɡ jiā fù hù lìnɡ mǒu děnɡ suǒ yǒu shì Wherever we are born, we will never forget to strive for unsurpassed bodhi — the
ultimate accomplishment of Proper and Equal Enlightenment.
願，皆悉成就。在所生處，常不忘失。究
yuàn jiē xī chénɡ jiù zài suǒ shēnɡ chù chánɡ bú wànɡ shī jiù

竟無上菩提，成等正覺。
jìnɡ wú shànɡ pú tí chénɡ děnɡ zhènɡ jué

某等從今日去，願生生世世，在在處處， Henceforth, we vow that in life after life, at all times and places, we will always
mǒu děnɡ cónɡ jīn rì qù yuàn shēnɡ shēnɡ shì shì zài zài chù chù remember to bring forth and unceasingly maintain our bodhi resolve.
常得憶念，發菩提心。令菩提心，相續不
chánɡ dé yì niàn fā pú tí xīn lìnɡ pú tí xīn xiānɡ xù bú

斷。
duàn

某等從今日去，願生生世世，在在處處， Henceforth, we vow that in life after life, at all times and places, we will always be
mǒu děnɡ cónɡ jīn rì qù yuàn shēnɡ shēnɡ shì shì zài zài chù chù able to serve and make offerings to all the countless and boundless Buddhas, and
that all our offerings will be complete and perfect.
常得奉事，無量無邊，一切諸佛，常得供
chánɡ dé fènɡ shì wú liànɡ wú biān yí qiè zhū fó chánɡ dé ɡònɡ

養；供養眾具，皆悉滿足。
yànɡ ɡònɡ yànɡ zhònɡ jù jiē xī mǎn zú

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某等從今日去，願生生世世，在在處處， Henceforth, we vow that in life after life, at all times and places, we will always
mǒu děnɡ cónɡ jīn rì qù yuàn shēnɡ shēnɡ shì shì zài zài chù chù uphold and protect all Mahayana sutras and make complete and perfect offerings to
the Dharma.
常得護持，大乘方等，一切諸經；供養眾
chánɡ dé hù chí dà chènɡ fānɡ děnɡ yí qiè zhū jīnɡ ɡònɡ yànɡ zhònɡ

具，皆悉滿足。
jù jiē xī mǎn zú

某等從今日去，願生生世世，在在處處， Henceforth, we vow that in life after life, at all times and places, we will always
mǒu děnɡ cónɡ jīn rì qù yuàn shēnɡ shēnɡ shì shì zài zài chù chù encounter countless and boundless Bodhisattvas of the ten directions and make
常值十方，無量無邊，一切菩薩；供養眾 complete and perfect offerings to them.
chánɡ zhí shí fānɡ wú liànɡ wú biān yí qiè pú sà ɡònɡ yànɡ zhònɡ

具，皆悉滿足。
jù jiē xī mǎn zú

某等從今日去，願生生世世，在在處處， Henceforth, we vow that in life after life, at all times and places, we will be able to
mǒu děnɡ cónɡ jīn rì qù yuàn shēnɡ shēnɡ shì shì zài zài chù chù encounter countless and boundless sages and worthy ones of the ten directions and
常值十方，無量無邊，一切賢聖；供養眾 make complete and perfect offerings to them.
chánɡ zhí shí fānɡ wú liànɡ wú biān yí qiè xián shènɡ ɡònɡ yànɡ zhònɡ

具，皆悉滿足。
jù jiē xī mǎn zú

某等從今日去，願生生世世，在在處處， Henceforth, we vow that in life after life, at all times and places, we will always be
mǒu děnɡ cónɡ jīn rì qù yuàn shēnɡ shēnɡ shì shì zài zài chù chù able to repay the kindness of our parents and make complete and perfect offerings to
them.
常得奉報覆蔭慈恩，有所奉給，隨心滿
chánɡ dé fènɡ bào fù yìn cí ēn yǒu suǒ fènɡ jǐ suí xīn mǎn

足。
zú

某等從今日去，願生生世世，在在處處， Henceforth, we vow that in life after life, at all times and places, we will always be
mǒu děnɡ cónɡ jīn rì qù yuàn shēnɡ shēnɡ shì shì zài zài chù chù able to encounter upadayas and acharyas and make complete and perfect offerings to
them.
常得奉值，和尚阿闍黎，所應供養，隨念
chánɡ dé fènɡ zhí hé shànɡ ā shé lí suǒ yīnɡ ɡònɡ yànɡ suí niàn

滿足。
mǎn zú

某等從今日去，願生生世世，在在處處， Henceforth, we vow that in life after life, at all times and places, we will be able
mǒu děnɡ cónɡ jīn rì qù yuàn shēnɡ shēnɡ shì shì zài zài chù chù to encounter great powerful heads of nations, and together we will help the Three
Treasures flourish without cease.
常得奉值大力國王，共興三寶，使不斷
chánɡ dé fènɡ zhí dà lì ɡuó wánɡ ɡònɡ xīnɡ sān bǎo shǐ bú duàn

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絕。
jué

某等從今日去，願生生世世，在在處處， Henceforth, we vow that in life after life, at all times and places, we will be able
mǒu děnɡ cónɡ jīn rì qù yuàn shēnɡ shēnɡ shì shì zài zài chù chù to adorn all Buddhalands, so that even the names of the three evil paths or eight
difficulties will not exist.
常得莊嚴，諸佛國土，無有三惡八難之
chánɡ dé zhuānɡ yán zhū fó ɡuó dù wú yǒu sān è bā nàn zhī

名。
mínɡ

某等從今日去，願生生世世，在在處處， Henceforth, we vow that in life after life, at all times and places, we will attain the
mǒu děnɡ cónɡ jīn rì qù yuàn shēnɡ shēnɡ shì shì zài zài chù chù four unobstructed wisdoms and the six spiritual powers, and that they are always
四無礙智，六神通力，恒得現前，常不忘 readily available to us, without our ever losing or forgetting them, so that we can
sì wú ài zhì liù shén tōnɡ lì hénɡ dé xiàn qián chánɡ bú wànɡ teach and transform all living beings.
Let us all now with utmost, heartfelt sincerity, bow in full prostration and take
失，以此教化一切眾生。相與至心，等
shī yǐ cǐ jiào huà yí qiè zhònɡ shēnɡ xiānɡ yǔ zhì xīn děnɡ refuge with the Greatly Kind and Compassionate Ones who are like fathers to those
of us in this world.
一痛切，五體投地，歸依世間，大慈悲
yí tònɡ qiè wǔ tǐ tóu dì ɡuī yī shì jiān dà cí bēi

父。
fù

南無彌勒佛 Namo Maitreya Buddha

ná mó mí lè fó
Namo Shakyamuni Buddha
南無釋迦牟尼佛 Namo Light of Purity for the World Buddha
ná mó shì jiā móu ní fó

南無世淨光佛 Namo King Well-stilled Moon Sound and Wonderful Venerable

ná mó shì jìnɡ ɡuānɡ fó
Wisdom Buddha
南無善寂月音妙尊智王佛 Namo Supreme and Venerable Dragon King Buddha
ná mó shàn jí yuè yīn miào zūn zhì wánɡ fó

Namo Light of Sun and Moon Buddha

南無龍種上尊王佛
ná mó lónɡ zhǒnɡ shànɡ zūn wánɡ fó
Namo Pearl-light of Sun and Moon Buddha
南無日月光佛 Namo Victorious Wisdom-banner King Buddha
ná mó rì yuè ɡuānɡ fó

南無日月珠光佛
ná mó rì yuè zhū ɡuānɡ fó

南無慧幡勝王佛
ná mó huì fān shènɡ wánɡ fó

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南無師子吼自在力王佛 Namo King Lion’s Roar and Power of Self-mastery Buddha
ná mó shī zǐ hǒu zì zài lì wánɡ fó
Namo Supremely Wonderful Sounds Buddha
南無妙音勝佛 Namo Banner of Eternal Light Buddha
ná mó miào yīn shènɡ fó

南無常光幢佛 Namo Lamp that Contemplates the World Buddha

ná mó chánɡ ɡuānɡ chuánɡ fó
Namo King Awesome Lamp of Wisdom Buddha
南無觀世燈佛 Namo Dharma-victory King Buddha
ná mó ɡuān shì dēnɡ fó

南無慧威燈王佛 Namo Sumeru Light Buddha

ná mó huì wēi dēnɡ wánɡ fó
Namo Sumana Flower Light Buddha
南無法勝王佛 Namo King Rare as the Udumbara Flower Buddha
ná mó fǎ shènɡ wánɡ fó

南無須彌光佛 Namo King Great Wisdom-power Buddha

ná mó xū mí ɡuānɡ fó
Namo Akshobya, Light of Joy Buddha
南無須曼那華光佛
ná mó xū màn nà huā ɡuānɡ fó Namo King of Infinite Voices Buddha

南無優曇鉢羅華殊勝王佛 Namo King Wisdom Like Mountains and Seas and Self-mastery
ná mó yōu tán bō luó huā shū shènɡ wánɡ fó
Penetrations Buddha
南無大慧力王佛 Namo Light of Great Penetrations Buddha
ná mó dà huì lì wánɡ fó

南無阿閦毘歡喜光佛 Namo Gifted and Bright Buddha

ná mó ā chù pí huān xǐ ɡuānɡ fó
Namo Golden Sea of Light Buddha
南無無量音聲王佛 Namo King Forever Replete in All Dharmas Buddha
ná mó wú liànɡ yīn shēnɡ wánɡ fó

南無山海慧自在通王佛
ná mó shān hǎi huì zì zài tōnɡ wánɡ fó

南無大通光佛
ná mó dà tōnɡ ɡuānɡ fó

南無才光佛
ná mó cái ɡuānɡ fó

南無金海光佛
ná mó jīn hǎi ɡuānɡ fó

南無一切法常滿王佛
ná mó yí qiè fǎ chánɡ mǎn wánɡ fó

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南無大勢至菩薩 Namo Great Strength Bodhisattva
ná mó dà shì zhì pú sà
Namo Samantabhadra Bodhisattva
南無普賢菩薩 Namo Boundless Body Bodhisattva
ná mó pǔ xián pú sà

南無無邊身菩薩 Namo Guan Shi Yin Bodhisattva

ná mó wú biān shēn pú sà

南無觀世音菩薩
ná mó ɡuān shì yīn pú sà

Again, we take refuge with the Three Treasures of the ten directions to the ends
又復歸依，如是十方，盡虛空界，一切三
yòu fù ɡuī yī rú shì shí fānɡ jìn xū kōnɡ jiè yí qiè sān of empty space. May the power of great compassion and kindness of all Buddhas,
Bodhisattvas, sages and worthy ones enable us to accomplish and be well at ease
寶。願承諸佛，諸大菩薩，一切賢聖，大 with all the vows we make today, wherever we may be.
bǎo yuàn chénɡ zhū fó zhū dà pú sà yí qiè xián shènɡ dà

慈悲力；令某等所發誓願，所生之處，隨
cí bēi lì lìnɡ mǒu děnɡ suǒ fā shì yuàn suǒ shēnɡ zhī chù suí

心自在。
xīn zì zài

某等從 今 日 去 ， 又 願 生 生 世 世 ， 在 在 處 Henceforth, I vow that in life after life, at all times and places, any living being who
mǒu děnɡ cónɡ jīn rì qù yòu yuàn shēnɡ shēnɡ shì shì zài zài chù sees me will be liberated; if I enter into the hells, the hells will transform into pure
處，若有眾生，見我身色，即得解脫。若 lands; and all conditions of suffering will turn into a means for happiness; I will
chù ruò yǒu zhònɡ shēnɡ jiàn wǒ shēn sè jí dé jiě tuō ruò enable these living beings to have purity of the six sense faculties and have peace of
body and mind, like that of the third dhyana; they will sever the net of doubts and
入地獄，一切地獄，變為淨土。一切苦
rù dì yù yí qiè dì yù biàn wéi jìnɡ dù yí qiè kǔ attain the initial stage of non-outflow.
緣，變為樂具。令諸眾生六根清淨，身心
yuán biàn wéi lè jù lìnɡ zhū zhònɡ shēnɡ liù ɡēn qīnɡ jìnɡ shēn xīn

安樂，如第三禪。斷諸疑網，發初無漏。
ān lè rú dì sān chán duàn zhū yí wǎnɡ fā chū wú lòu

某等從今日去，願生生世世，在在處處， Henceforth, I vow that in life after life at all times and places, living beings who hear
mǒu děnɡ cónɡ jīn rì qù yuàn shēnɡ shēnɡ shì shì zài zài chù chù my voice will attain peace, and their offenses and defilements will be eradicated.
若有眾生，得聞我聲，心即安隱，滅除罪 They will attain dharani, samadhi of liberation, be replete with great patience and
ruò yǒu zhònɡ shēnɡ dé wén wǒ shēnɡ xīn jí ān yǐn miè chú zuì enduring eloquence, and without exception attain the Ground of Dharma Clouds
垢，得陀羅尼解脫三昧，具足大忍，辯才 and accomplish Proper Enlightenment.
ɡòu dé tuó luó ní jiě tuō sān mèi jù zú dà rěn biàn cái

不斷，俱登法雲，成等正覺。
bú duàn jù dēnɡ fǎ yún chénɡ děnɡ zhènɡ jué

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某等從今日去，願生生世世，在在處處， Henceforth, I vow that in life after life, at all times and places, living beings who
mǒu děnɡ cónɡ jīn rì qù yuàn shēnɡ shēnɡ shì shì zài zài chù chù hear my name will attain unprecedented happiness; if they should fall into the three
evil destinies, all their suffering will be eradicated; those in the human or heavenly
一切眾生，得聞我名，皆悉歡喜，得未曾
yí qiè zhònɡ shēnɡ dé wén wǒ mínɡ jiē xī huān xǐ dé wèi cénɡ realms will end all outflows, be at ease wherever they may be and attain liberation.
有。若到三途，斷除眾苦。若在人天，盡
yǒu ruò dào sān tú duàn chú zhònɡ kǔ ruò zài rén tiān jìn

諸有漏。所向自在，無不解脫。
zhū yǒu lòu suǒ xiànɡ zì zài wú bù jiě tuō

某等從今日去，願生生世世，在在處處， Henceforth, I vow that in life after life, at all times and places, with regard to all
mǒu děnɡ cónɡ jīn rì qù yuàn shēnɡ shēnɡ shì shì zài zài chù chù living beings, I will be free of any thoughts of favoring or depriving, of friends and
於一切眾生，無有與奪之心，無有怨親之 foes; be free of self and what pertains to the self; eradicate the roots of the three
yú yí qiè zhònɡ shēnɡ wú yǒu yǔ duó zhī xīn wú yǒu yuàn qīn zhī poisons; have faith and delight in the great Dharma; impartially practice kindness
and compassion, and be in harmony with everyone as if we were an assembly of
想。斷三毒根，離我我所。信樂大法，等
xiǎnɡ duàn sān dú ɡēn lí wǒ wǒ suǒ xìn yào dà fǎ děnɡ sages.
行慈悲。一切和合，猶如聖眾。
xínɡ cí bēi yí qiè hé hé yóu rú shènɡ zhònɡ

某等從今日去，願生生世世，在在處處， Henceforth, I vow that in life after life, at all times and places, with regard to
mǒu děnɡ cónɡ jīn rì qù yuàn shēnɡ shēnɡ shì shì zài zài chù chù all living beings, I will always maintain equanimity that is like empty space, be
unmoved by praise or slander, and regard all friends and foes as one. I shall enter
於一切眾生，心常平等，猶如虛空。毀譽 the vast and profound mind, study the wisdom of the Buddhas and regard each and
yú yí qiè zhònɡ shēnɡ xīn chánɡ pínɡ děnɡ yóu rú xū kōnɡ huǐ yù
every living being as if they were my own child, like Rahula was the Buddha’s. I shall
不動，怨親一相。入深廣心，學佛智慧。 accomplish the Dharma of the Ten Dwellings, attain the Bodhisattva’s universal
bú dònɡ yuàn qīn yí xiànɡ rù shēn ɡuǎnɡ xīn xué fó zhì huì
loving-kindness, separate from the marks of existence and non-existence, and always
等視眾生，如羅睺羅。滿十住業，得一子 practice the Middle Way. Let us all now with utmost, heartfelt sincerity, bow in full
děnɡ shì zhònɡ shēnɡ rú luó hóu luó mǎn shí zhù yè dé yì zǐ
prostration and take refuge with the Greatly Kind and Compassionate Ones who are
地。離於有無，常行中道。相與至心，等 like fathers to those of us in this world.
dì lí yú yǒu wú chánɡ xínɡ zhōnɡ dào xiānɡ yǔ zhì xīn děnɡ

一痛切，五體投地，歸依世間，大慈悲
yí tònɡ qiè wǔ tǐ tóu dì ɡuī yī shì jiān dà cí bēi

父。
fù

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南無彌勒佛 Namo Maitreya Buddha
ná mó mí lè fó
Namo Shakyamuni Buddha
南無釋迦牟尼佛 Namo Jewel-sea Buddha
ná mó shì jiā móu ní fó

南無寶海佛 Namo Precious Flower Buddha

ná mó bǎo hǎi fó
Namo Precious Accomplishment Buddha
南無寶英佛 Namo Jeweled Light Buddha
ná mó bǎo yīnɡ fó

南無寶成佛 Namo Jeweled Banner Buddha

ná mó bǎo chénɡ fó
Namo Precious Radiance Buddha
南無寶光佛 Namo Aksobhya Buddha
ná mó bǎo ɡuānɡ fó

南無寶幢幡佛 Namo Great Brilliance Buddha

ná mó bǎo chuánɡ fān fó
Namo Infinite Sound Buddha
南無寶光明佛
ná mó bǎo ɡuānɡ mínɡ fó Namo Great Renown Buddha

南無阿閦佛 Namo Attaining Great Peace and Tranquility Buddha

ná mó ā chù fó
Namo Proper Voice Buddha
南無大光明佛
ná mó dà ɡuānɡ mínɡ fó Namo Infinite Purity Buddha

南無無量音佛 Namo Moon Sound Buddha

ná mó wú liànɡ yīn fó
Namo Infinite Renown Buddha
南無大名稱佛
ná mó dà mínɡ chēng fó

南無得大安隱佛
ná mó dé dà ān yǐn fó

南無正音聲佛
ná mó zhènɡ yīn shēnɡ fó

南無無限淨佛
ná mó wú xiàn jìnɡ fó

南無月音佛
ná mó yuè yīn fó

南無無限名稱佛
ná mó wú xiàn mínɡ chēng fó

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南無日月光明佛 Namo Radiance of Sun and Moon Buddha
ná mó rì yuè ɡuānɡ mínɡ fó
Namo Undefiled Light Buddha
南無無垢光佛 Namo Pure Light Buddha
ná mó wú ɡòu ɡuānɡ fó

南無淨光佛 Namo Vajra Treasury Bodhisattva

ná mó jìnɡ ɡuānɡ fó
Namo Treasury of Empty Space Bodhisattva
南無金剛藏菩薩 Namo Boundless Body Bodhisattva
ná mó jīn ɡānɡ zànɡ pú sà

南無虛空藏菩薩 Namo Guan Shi Yin Bodhisattva

ná mó xū kōnɡ zànɡ pú sà

南無無邊身菩薩
ná mó wú biān shēn pú sà

南無觀世音菩薩
ná mó ɡuān shì yīn pú sà

又復歸依，如是十方，盡虛空界，一切三 Again, we take refuge with the Three Treasures of the ten directions to the ends of
yòu fù ɡuī yī rú shì shí fānɡ jìn xū kōnɡ jiè yí qiè sān empty space. With the merit and virtue from bowing this Repentance and from
寶。願某等，以今懺悔發願，功德因緣； making these vows, we vow that all beings of the four births and the six paths,
bǎo yuàn mǒu děnɡ yǐ jīn chàn huǐ fā yuàn ɡōnɡ dé yīn yuán henceforth until they attain Bodhi, will practice the Bodhisattva Path without ever
becoming weary and endlessly practice the giving of wealth and Dharma. May
願四生六道，從今日去，至于菩提。行菩
yuàn sì shēnɡ liù dào cónɡ jīn rì qù zhì yú pú tí xínɡ pú they have the wisdom and expedient means to ensure that their efforts are never in
vain. May they dispense Dharma medicine according to living beings’ illnesses and
薩道，無有疲厭。財法二施，無有窮盡。 potentials, so that whatever these living beings see or hear can lead them to their
sà dào wú yǒu pí yàn cái fǎ èr shī wú yǒu qiónɡ jìn
liberation.
智慧方便，所作不空。隨根應病，授以法
zhì huì fānɡ biàn suǒ zuò bù kōnɡ suí ɡēn yìnɡ bìnɡ shòu yǐ fǎ

藥。一切見聞，同得解脫。
yào yí qiè jiàn wén tónɡ dé jiě tuō

某等又願，從今日去，乃至菩提。行菩薩 We also hope that henceforth until we attain bodhi, we will practice the Bodhisattva
mǒu děnɡ yòu yuàn cónɡ jīn rì qù nǎi zhì pú tí xínɡ pú sà Path free of any obstruction, and wherever we go, always do the Buddha’s work on a
道，無諸留難。所到之處，常能作大佛 vast scale and establish Bodhimandas. May we attain mastery of mind and mastery
dào wú zhū liú nàn suǒ dào zhī chù chánɡ nénɡ zuò dà fó of Dharma, be able to enter each and every samadhi, open the door of dharani to
reveal the Buddha’s fruition, dwell on the Ground of the Dharma Clouds, shower
事，建立道場。得心自在，得法自在。一
shì jiàn lì dào chǎnɡ dé xīn zì zài dé fǎ zì zài yí

切三昧，無不能入。開總持門，顯示佛
qiè sān mèi wú bù nénɡ rù kāi zǒnɡ chí mén xiǎn shì fó

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果。居法雲地，注甘露雨。滅除眾生，四 sweet dew, and eradicate living beings’ four demonic animosity, so that all will attain
ɡuǒ jū fǎ yún dì zhù ɡān lù yǔ miè chú zhònɡ shēnɡ sì the wonderful fruition of the pure Dharma body.
種魔怨，使得清淨法身妙果。
zhǒnɡ mó yuàn shǐ dé qīnɡ jìnɡ fǎ shēn miào ɡuǒ

某等今 日 ， 所 有 眾 願 。 悉 如 十 方 諸 大 菩 May all the vows we make today be identical with those of all great Bodhisattvas in
mǒu děnɡ jīn rì suǒ yǒu zhònɡ yuàn xī rú shí fānɡ zhū dà pú the ten directions. May all our vows be also identical with those of the great vows
薩，所發誓願。所有眾願，悉如十方諸 made by all Buddhas in the ten directions in their past cultivation. All these great
sà suǒ fā shì yuàn suǒ yǒu zhònɡ yuàn xī rú shí fānɡ zhū vows are as vast as the Dharma nature and as ultimate as empty space. May we
accomplish all that we wish for and perfectly fulfill our vows for bodhi. Likewise, we
佛，本修行時，所發一切大願。廣大如法
fó běn xiū xínɡ shí suǒ fā yí qiè dà yuàn ɡuǎnɡ dà rú fǎ hope that all living beings also fulfill their wishes and accomplish their vows.
性，究竟如虛空。願某等得如所願，滿菩
xìnɡ jiù jìnɡ rú xū kōnɡ yuàn mǒu děnɡ dé rú suǒ yuàn mǎn pú

提願。一切眾生，皆悉隨從，得如所願。
tí yuàn yí qiè zhònɡ shēnɡ jiē xī suí cónɡ dé rú suǒ yuàn

仰願十方一切諸佛、一切尊法、一切菩 May all Buddhas of the ten directions, all revered Dharma, all Bodhisattvas, all sages
yǎnɡ yuàn shí fānɡ yí qiè zhū fó yí qiè zūn fǎ yí qiè pú and worthy ones, with their power of kindness and compassion, bear witness to our
薩、一切賢聖，以慈悲力，現為我證。又 vows. May all heavenly beings, ascetic masters, good spirits, dragon spirits, with
sà yí qiè xián shènɡ yǐ cí bēi lì xiàn wèi wǒ zhènɡ yòu the power of their kindness and roots of goodness and their support of the Three
Treasures, bear witness to our vows and enable us to have as-you-wish self-mastery in
願一切天主、一切仙主、一切善神、一切
yuàn yí qiè tiān zhǔ yí qiè xiān zhǔ yí qiè shàn shén yí qiè all of our practices and vows.
龍神，以擁護三寶，慈善根力，現為證
lónɡ shén yǐ yōnɡ hù sān bǎo cí shàn ɡēn lì xiàn wèi zhènɡ

知。令諸行願，隨心自在。
zhī lìnɡ zhū hènɡ yuàn suí xīn zì zài

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發迴向心第六 Section 6 - Bringing Forth the Resolve to Dedicate Merit

fā huí xiànɡ xīn dì liù

今日道場，同業大眾，已發菩提心竟，已 Today, we are here in this Bodhimanda due to our shared karma. We have already
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ yǐ fā pú tí xīn jìnɡ yǐ brought forth our resolve for bodhi and have made great vows. Next we should bring
forth the resolve to dedicate merit. Let us all now with utmost, heartfelt sincerity,
發大誓願竟。次應發迴向之心。相與至
fā dà shì yuàn jìnɡ cì yīnɡ fā huí xiànɡ zhī xīn xiānɡ yǔ zhì bow in full prostration and take refuge with the Greatly Kind and Compassionate
Ones who are like fathers to those of us in this world.
心，等一痛切，五體投地，歸依世間，大
xīn děnɡ yí tònɡ qiè wǔ tǐ tóu dì ɡuī yī shì jiān dà

慈悲父。
cí bēi fù

Namo Maitreya Buddha

南無彌勒佛
ná mó mí lè fó
Namo Shakyamuni Buddha
南無釋迦牟尼佛 Namo Sunlight Buddha
ná mó shì jiā móu ní fó

南無日光佛 Namo Infinite Jewel Buddha

ná mó rì ɡuānɡ fó
Namo Most Honorable Lotus-flower Buddha
南無無量寶佛 Namo Noble Physique Buddha
ná mó wú liànɡ bǎo fó

南無蓮華最尊佛 Namo Golden Light Buddha

ná mó lián huā zuì zūn fó
Namo Brahma Self-mastery King Buddha
南無身尊佛 Namo Golden Brilliance Buddha
ná mó shēn zūn fó

南無金光佛 Namo Golden Sea Buddha

ná mó jīn ɡuānɡ fó
Namo Self-mastery Dragon King Buddha
南無梵自在王佛
ná mó fàn zì zài wánɡ fó

南無金光明佛
ná mó jīn ɡuānɡ mínɡ fó

南無金海佛
ná mó jīn hǎi fó

南無龍自在王佛
ná mó lónɡ zì zài wánɡ fó

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南無樹王佛 Namo King of Trees Buddha
ná mó shù wánɡ fó
Namo King of Self-mastery with the Fragrance of All Flowers Buddha
南無一切華香自在王佛 Namo Buddha Who Holds Firm a Staff with Courage and Vigor and
ná mó yí qiè huā xiānɡ zì zài wánɡ fó
Renounces Battle
南無勇猛執持牢仗棄捨戰鬪佛
ná mó yǒnɡ měnɡ zhí chí láo zhànɡ qì shě zhàn dòu fó
Namo Luxuriant Inner Pearl-light Buddha
南無內豐珠光佛 Namo Infinite Fragrance and Brilliance Buddha
ná mó nèi fēnɡ zhū ɡuānɡ fó
Namo Manjushri Bodhisattva
南無無量香光明佛
ná mó wú liànɡ xiānɡ ɡuānɡ mínɡ fó
Namo Wonderful Voice Bodhisattva
南無文殊師利菩薩 Namo Boundless Body Bodhisattva
ná mó wén shū shī lì pú sà

南無妙音菩薩 Namo Guan Shi Yin Bodhisattva

ná mó miào yīn pú sà

南無無邊身菩薩
ná mó wú biān shēn pú sà

南無觀世音菩薩
ná mó ɡuān shì yīn pú sà

又復歸依，如是十方，盡虛空界，一切三 Again, we take refuge with the Three Treasures of the ten directions to the ends of
yòu fù ɡuī yī rú shì shí fānɡ jìn xū kōnɡ jiè yí qiè sān empty space. May they, based on their power of kindness and compassion, bear
寶。願以慈悲力，現為我證。某等願過去 witness to our vows. We vow to dedicate all our wholesome deeds to living beings
bǎo yuàn yǐ cí bēi lì xiàn wèi wǒ zhènɡ mǒu děnɡ yuàn ɡuò qù of the four births and the six paths, be they deeds from the past, present, or future,
已起一切善業，現前所起一切善業，乃至 and whether they are many or few, great or small, enabling all beings to bring forth
yǐ qǐ yí qiè shàn yè xiàn qián suǒ qǐ yí qiè shàn yè nǎi zhì the resolve for the Way. We do not aspire for the Two Vehicles, nor for the Three
Existences, instead, together we dedicate all merit to unsurpassed bodhi. We vow
未來當起一切善業。若多若少，若輕若
wèi lái dānɡ qǐ yí qiè shàn yè ruò duō ruò shǎo ruò qīnɡ ruò that all living beings also dedicate the merit from their wholesome deeds, whether
from the past, present, or future, to the aspiration for unsurpassed bodhi, rather than
重，悉以迴施四生六道，一切眾生。令諸 for the Two Vehicles, or for the Three Existences.
zhònɡ xī yǐ huí shī sì shēnɡ liù dào yí qiè zhònɡ shēnɡ lìnɡ zhū

眾生，皆得道心。不向二乘，不向三有，
zhònɡ shēnɡ jiē dé dào xīn bú xiànɡ èr chènɡ bú xiànɡ sān yǒu

同共迴向無上菩提。又願一切眾生，所起
tónɡ ɡònɡ huí xiànɡ wú shànɡ pú tí yòu yuàn yí qiè zhònɡ shēnɡ suǒ qǐ

善業。若過去，若現在，若未來。各各迴
shàn yè ruò ɡuò qù ruò xiàn zài ruò wèi lái ɡè ɡè huí

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施，不向二乘，不向三有，同共迴向無上
shī bú xiànɡ èr chènɡ bú xiànɡ sān yǒu tónɡ ɡònɡ huí xiànɡ wú shànɡ

菩提。
pú tí

今日道場，同業大眾，相與發菩提心竟、 Today, we are here in this Bodhimanda due to our shared karma. Together we have
jīn rì dào chǎnɡ tónɡ yè dà zhònɡ xiānɡ yǔ fā pú tí xīn jìnɡ brought forth our resolve for bodhi, have made our great vows, and have set our
minds on dedication of merit. Our resolves are as vast as the Dharma nature, and as
發大誓願竟、發迴向心竟。廣大如法性，
fā dà shì yuàn jìnɡ fā huí xiànɡ xīn jìnɡ ɡuǎnɡ dà rú fǎ xìnɡ ultimate as empty space. May all Buddhas, Bodhisattvas, sages and worthy ones of
the past, present, and future bear witness to these resolves. We again bring forth our
究竟如虛空。去來現在，一切諸佛，諸大 ultimate sincerity and bow to the Three Treasures. We have now completed bringing
jiù jìnɡ rú xū kōnɡ qù lái xiàn zài yí qiè zhū fó zhū dà
forth the bodhi mind and vows, and our hearts are overflowing with limitless joy.
菩薩，一切賢聖，皆為證明。重復至誠， With utmost earnestness, we again bow in full prostration on behalf of heads of
pú sà yí qiè xián shènɡ jiē wéi zhènɡ mínɡ chónɡ fù zhì chénɡ
nations, parents, teachers, elders, relatives throughout the kalpas, all retinues,
頂禮三寶。某等發心發願，其事已畢，喜 good and bad advisers, heavenly beings, ascetic masters, the four world-protecting
dǐnɡ lǐ sān bǎo mǒu děnɡ fā xīn fā yuàn qí shì yǐ bì xǐ
heavenly kings, spirits who bless the good and punish the evil, spirits who guard and
踊無量。重復至心，五體投地，奉為國家 protect those who uphold mantras, the dragon kings of the five directions, dragons
yǒnɡ wú liànɡ chónɡ fù zhì xīn wǔ tǐ tóu dì fènɡ wèi ɡuó jiā
and the rest of the eightfold division, and all other spirits, including all past, present
元首，父母師長，歷劫親緣，一切眷屬； and future friends, foes and those neither friends nor foes, and all other beings of the
yuán shǒu fù mǔ shī zhǎnɡ lì jié qīn yuán yí qiè juàn shǔ
four births and the six paths. May they all take refuge in you, our Greatly Kind and
善惡知識，諸天諸仙，護世四王，主善罰 Compassionate Ones who are like fathers to those of us in this world.
shàn è zhī shì zhū tiān zhū xiān hù shì sì wánɡ zhǔ shàn fá

惡，守護持呪，五方龍王，龍神八部，一
è shǒu hù chí zhòu wǔ fānɡ lónɡ wánɡ lónɡ shén bā bù yí

切靈祇；過去現在，窮未來際，一切怨
qiè línɡ qí ɡuò qù xiàn zài qiónɡ wèi lái jì yí qiè yuàn

親，及非怨親；四生六道，一切眾生；歸
qīn jí fēi yuàn qīn sì shēnɡ liù dào yí qiè zhònɡ shēnɡ ɡuī

依世間，大慈悲父。
yī shì jiān dà cí bēi fù

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南無彌勒佛 Namo Maitreya Buddha
ná mó mí lè fó
Namo Shakyamuni Buddha
南無釋迦牟尼佛 Namo Lion Sound Buddha
ná mó shì jiā móu ní fó

南無師子響佛 Namo Great Strength, Vigor, Courage and Power Buddha

ná mó shī zǐ xiǎnɡ fó
Namo Firm Dwelling Buddha of the Past
南無大強精進勇力佛 Namo King of Drum Sound Buddha
ná mó dà qiánɡ jīnɡ jìn yǒnɡ lì fó

南無過去堅住佛 Namo Sun and Moon Flower Buddha

ná mó ɡuò qù jiān zhù fó
Namo Surpassing Multitude of Flowers Buddha
南無鼓音王佛 Namo Lamp Radiance for the World Buddha
ná mó ɡǔ yīn wánɡ fó

南無日月英佛 Namo Abounds in Silence and Tranquility Buddha

ná mó rì yuè yīnɡ fó
Namo Precious Wheel Buddha
南無超出眾華佛
ná mó chāo chū zhònɡ huā fó Namo Ever in Cessation Buddha

南無世燈明佛 Namo Pure Enlightenment Buddha

ná mó shì dēnɡ mínɡ fó
Namo Limitless Precious Flower Radiance Buddha
南無休多易寧佛
ná mó xiū duō yì nínɡ fó Namo Sumeru Steps Buddha

南無寶輪佛 Namo Precious Lotus Flower Buddha

ná mó bǎo lún fó
Namo Collection of the Multitudes of Treasures Buddha
南無常滅度佛
ná mó chánɡ miè dù fó

南無淨覺佛
ná mó jìnɡ jué fó

南無無量寶華明佛
ná mó wú liànɡ bǎo huā mínɡ fó

南無須彌步佛
ná mó xū mí bù fó

南無寶蓮華佛
ná mó bǎo lián huā fó

南無一切眾寶普集佛
ná mó yí qiè zhònɡ bǎo pǔ jí fó

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南無法輪眾寶普集豐盈佛 Namo Dharma Wheel and Universal Presence of Abundant Multitudes
ná mó fǎ lún zhònɡ bǎo pǔ jí fēnɡ yínɡ fó
of Treasures Buddha
南無樹王豐長佛 Namo Flourishing Tree King Buddha
ná mó shù wánɡ fēnɡ zhǎnɡ fó
Namo Surrounded by Pure Virtue, Distinguished and Honorable Buddha
南無圍繞特尊德淨佛
ná mó wéi rào tè zūn dé jìnɡ fó
Namo Undefiled Light Buddha
南無無垢光佛 Namo Sunlight Buddha
ná mó wú ɡòu ɡuānɡ fó

南無日光佛
ná mó rì ɡuānɡ fó

Again
又復
yòu fù
We bow to Sea-vast Virtue Tathagata of innumerable kalpas past,
敬禮過去無數劫諸佛大師海德如來 great teacher of Buddhas.
jìnɡ lǐ ɡuò qù wú shù jié zhū fó dà shī hǎi dé rú lái
We also bow to boundless and countless Bodhisattvas throughout all of empty
敬禮無量無邊盡虛空界無生法身菩薩 space who have realized the non-birth Dharma body.
jìnɡ lǐ wú liànɡ wú biān jìn xū kōnɡ jiè wú shēnɡ fǎ shēn pú sà

We bow to boundless and countless Bodhisattvas throughout all of

敬禮無量無邊盡虛空界無漏色身菩薩 empty space who have attained the non-outflow form body.
jìnɡ lǐ wú liànɡ wú biān jìn xū kōnɡ jiè wú lòu sè shēn pú sà

We bow to boundless and countless Bodhisattvas throughout all of

敬禮無量無邊盡虛空界發心菩薩 empty space who have brought forth the bodhi resolve.
jìnɡ lǐ wú liànɡ wú biān jìn xū kōnɡ jiè fā xīn pú sà

敬禮興正法馬鳴大師菩薩 We bow to Ashvaghosa Bodhisattva, the great master who made the Proper
jìnɡ lǐ xīnɡ zhènɡ fǎ mǎ mínɡ dà shī pú sà Dharma flourish.

敬禮興像法龍樹大師菩薩 We bow to Nagarjuna Bodhisattva, the great master who made the Dharma
jìnɡ lǐ xīnɡ xiànɡ fǎ lónɡ shù dà shī pú sà
flourish in the Dharma Image Age.
敬禮十方盡虛空界無邊身菩薩 We bow to Boundless Body Bodhisattva who pervades the empty space of the
jìnɡ lǐ shí fānɡ jìn xū kōnɡ jiè wú biān shēn pú sà
ten directions.
敬禮十方盡虛空界救苦觀世音菩薩
jìnɡ lǐ shí fānɡ jìn xū kōnɡ jiè jiù kǔ ɡuān shì yīn pú sà We bow to Guan Shi Yin Bodhisattva who saves those suffering in
the ten directions throughout empty space.

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讚佛咒願 Praises and Prayers

zàn fó zhòu yuàn

The great sage, the World-Honored One, is magnificent and towering.

大聖世尊 巍巍堂堂 神智妙達
dà shènɡ shì zūn wéi wéi tánɡ tánɡ shén zhì miào dá With wonderful and penetrating wisdom, he is the king among all sages.
He manifests pervasively in the six paths throughout the ten directions.
眾聖中王 形遍六道 體散十方
zhònɡ shènɡ zhōnɡ wánɡ xínɡ biàn liù dào tǐ sàn shí fānɡ His head has a crown prominence, with an aura as brilliant as the sun;
His face, perfect as the full moon, is adorned with a wonderful golden hue;
頂肉髻相 項出日光 面如滿月 His deportment, in movement or stillness, is upright and distinguished,
dǐnɡ ròu jì xiànɡ xiànɡ chū rì ɡuānɡ miàn rú mǎn yuè
always peaceful and serene.
妙色金莊 儀容挺特 行止安詳 His awe-inspiring virtue quakes the great-thousand worlds, terrifying
miào sè jīn zhuānɡ yí rónɡ tǐnɡ tè xínɡ zhǐ ān xiánɡ
all demons.
威震大千 群魔驚惶 三達洞照 His three insights thoroughly illuminate, causing the multitudes of evil to
wēi zhèn dà qiān qún mó jīnɡ huánɡ sān dá dònɡ zhào
hide away.
眾邪潛藏 見惡必救 濟苦為糧 Seeing beings of evil disposition, he would surely save them;
zhònɡ xié qián cánɡ jiàn è bì jiù jì kǔ wéi liánɡ
Relieving beings of their sufferings is his nourishment.
度生死岸 為行舟航 He sails the sea of birth and death, taking all beings across.
dù shēnɡ sǐ àn wèi xínɡ zhōu hánɡ

Thus we honor him as: The Thus-Come One, Worthy of Offerings, of Proper and
故號如來。應供。正遍知。明行足。善逝
ɡù hào rú lái yìnɡ ɡònɡ zhènɡ biàn zhī mínɡ hènɡ zú shàn shì Universal Knowledge, Perfect in Understanding and Conduct, Skillful in Leaving
the World through Liberation, Unsurpassed Knight, Taming Hero, Teacher of Gods
世間解。無上士。調御丈夫。天人師。 and Humans, Buddha, World-Honored One who takes across countless people,
shì jiān jiě wú shànɡ shì tiáo yù zhànɡ fū tiān rén shī
liberating them from the suffering of birth and death.
佛。世尊。度人無量，拔生死苦。
fó shì zūn dù rén wú liànɡ bá shēnɡ sǐ kǔ

以此發心功德因緣，仰願當今國家元首閣 By the causes and conditions issuing from the merit and virtue generated in bringing
yǐ cǐ fā xīn ɡōnɡ dé yīn yuán yǎnɡ yuàn dānɡ jīn ɡuó jiā yuán shǒu ɡé forth the resolve, may the heads of nations and thier deputies, civil and military
下，副元首閣下，文武百官，從今日去， officials henceforth until they accomplish bodhi:
xià fù yuán shǒu ɡé xià wén wǔ bǎi ɡuān cónɡ jīn rì qù

至于道場。
zhì yú dào chǎnɡ

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亡身為法，如薩陀波崙。  Renounce their lives for the sake of Dharma, as did Sadaprarudita
wánɡ shēn wèi fǎ rú sà tuó bō lún Bodhisattva;

大悲滅罪，如虛空藏。  Eradicate all offenses by practicing great compassion, as did Empty Space
dà bēi miè zuì rú xū kōnɡ zànɡ Treasury Bodhisattva;
 Travel afar to listen to the Dharma, as did Lapis Lazuli Light Bodhisattva,
能遠聽法，如瑠璃光。 and
nénɡ yuǎn tīnɡ fǎ rú liú lí ɡuānɡ
 Be skilled at comprehending difficult Dharma, as was Undefiled Treasury
善解難法，如無垢藏。 Bodhisattva.
shàn jiě nán fǎ rú wú ɡòu zànɡ

又願某等所生父母，歷劫親緣。從今日 Furthermore, may all our parents and relatives from countless kalpas past, from now
yòu yuàn mǒu děnɡ suǒ shēnɡ fù mǔ lì jié qīn yuán cónɡ jīn rì until they attain Buddhahood:
去，至于道場。
qù zhì yú dào chǎnɡ  Make their bodies expansive like empty space, as did Boundless Body
Bodhisattva;
散形空界，如無邊身。
sàn xínɡ kōnɡ jiè rú wú biān shēn  Be replete with the ten merits and virtues, as was King of Noble Virtues
Bodhisattva;
具十功德，如高貴德王。
jù shí ɡōnɡ dé rú ɡāo ɡuì dé wánɡ
 Joyfully listen to the Dharma, as did Fearlessness Bodhisattva,
聞法歡喜，猶如無畏。  And have courageous and vigorous spiritual powers, as did Great Strength
wén fǎ huān xǐ yóu rú wú wèi
Bodhisattva.
神力勇猛，如大勢至。
shén lì yǒnɡ měnɡ rú dà shì zhì

又願我等和尚阿闍黎，同學眷屬，上中下 May our teachers of Dharma, acharyas, our fellow cultivators and relatives, monastics
yòu yuàn wǒ děnɡ hé shànɡ ā shé lí tónɡ xué juàn shǔ shànɡ zhōnɡ xià of the three seniorities, and all wise advisers, henceforth until they accomplish
Buddhahood:
座，一切知識。從今日去，至于道場。
zuò yí qiè zhī shì cónɡ jīn rì qù zhì yú dào chǎnɡ
 Be fearless, as was Lion King Bodhisattva;
各得無畏，如師子王。
ɡè dé wú wèi rú shī zǐ wánɡ  Teach and transform beings on a vast scale, as did Accumulation of
Treasures Bodhisattva;
影響大化，猶如寶積。
yǐnɡ xiǎnɡ dà huà yóu rú bǎo jī  Contemplate the cries of the world and rescue those suffering, as did
Guan Shi Yin Bodhisattva;
聞聲濟苦，如觀世音。
wén shēnɡ jì kǔ rú ɡuān shì yīn  Skillfully enquire and debate, as did Mahakashyapa.
善能諮問，如大迦葉。
shàn nénɡ zī wèn rú dà jiā shè

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又願我等，出家在俗，信施檀越，善惡知 May all of us, monastics and laity, faithful donors, good or bad advisers, and all
yòu yuàn wǒ děnɡ chū jiā zài sú xìn shī tán yuè shàn è zhī retinues, from now until we attain Buddhahood:
識，各及眷屬。從今日去，至于道場。
shì ɡè jí juàn shǔ cónɡ jīn rì qù zhì yú dào chǎnɡ  Resolve all dangers and difficulties, as did Rescuing Bodhisattva;
解諸危厄，猶如救脫。  Bear an adorned appearance, as did Manjushri Bodhisattva;
jiě zhū wéi è yóu rú jiù tuō
 Eradicate karmic obstructions, as did Renouncing Hindrances Bodhisattva;
相貌端嚴，猶如文殊。  Provide the final offering to the Buddha, as did Venerable Cunda.
xiànɡ mào duān yán yóu rú wén shū

能捨業障，如棄陰蓋。
nénɡ shě yè zhànɡ rú qì yīn ɡài

設最後供，等於純陀。
shè zuì hòu ɡònɡ děnɡ yú chún tuó

又願諸天諸仙，護世四王，聰明正直，天 May all heavenly beings, ascetic masters, the four world-protecting heavenly kings,
yòu yuàn zhū tiān zhū xiān hù shì sì wánɡ cōnɡ mínɡ zhènɡ zhí tiān the intelligent and righteous spirits, celestial spirits, earth spirits, empty space spirits,
地虛空，主善罰惡，守護持呪，五方龍 spirits who guard and protect those who uphold mantras, spirits who bless the good
dì xū kōnɡ zhǔ shàn fá è shǒu hù chí zhòu wǔ fānɡ lónɡ and punish the evil, dragon kings of the five directions, dragons and the rest of
the eightfold division, visible or invisible spirits, all collectively together with their
王，龍神八部，幽顯靈祇，各及眷屬。從
wánɡ lónɡ shén bā bù yōu xiǎn línɡ qí ɡè jí juàn shǔ cónɡ retinues, from now until they accomplish Buddhahood:
今日去，至于道場。
jīn rì qù zhì yú dào chǎnɡ  Protect all beings with great kindness, as did Ajita Bodhisattva;
大慈普覆，如阿逸多。  Vigorously protect the Dharma, as did Never-Resting Bodhisattva;
dà cí pǔ fù rú ā yì duō
 Certify from afar those who recite sutras, as did Samantabhadra Bodhisattva;
精進護法，如不休息。  Renounce and burn their bodies for the sake of Dharma, as did
jīnɡ jìn hù fǎ rú bù xiū xí Medicine King Bodhisattva.
遠證讀誦，猶如普賢。
yuǎn zhènɡ dú sònɡ yóu rú pǔ xián

為法焚身，猶如藥王。
wèi fǎ fén shēn yóu rú yào wánɡ

又願十方一切怨親，及非怨親，四生六 May all friends and foes, those neither friends nor foes, all beings of the four births
yòu yuàn shí fānɡ yí qiè yuàn qīn jí fēi yuàn qīn sì shēnɡ liù and the six paths, and all living beings and their retinues, from now until they
道，一切眾生，各及眷屬。從今日去，至 accomplish Buddhahood:
dào yí qiè zhònɡ shēnɡ ɡè jí juàn shǔ cónɡ jīn rì qù zhì

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于道場。
yú dào chǎnɡ

心無愛染，如離意女。  Be free of the defilement of emotional love, as was Apart-from-mind Maiden;

xīn wú ài rǎn rú lí yì nǚ
 Have wondrous eloquence, as did Queen Shrimala;
微妙巧說，如勝鬘夫人。  Practice vigorously, as did Shakyamuni Buddha;
wéi miào qiǎo shuō rú shènɡ mán fū rén
 Bring forth wholesome vows, as did Infinite Lifespan Buddha;
能行精進，如釋迦文。  Possess majestic and awe-inspiring powers, as did the heavenly kings;
nénɡ xínɡ jīnɡ jìn rú shì jiā wén
 Be inconceivable, as was Vimalakirti.
所有善願，等無量壽。
suǒ yǒu shàn yuàn děnɡ wú liànɡ shòu

所有威神，如諸天王。
suǒ yǒu wēi shén rú zhū tiān wánɡ

不可思議，如維摩詰。
bù kě sī yì rú wéi mó jié

一切功德各成就，無量佛土悉莊嚴。仰 May all merit and virtue be accomplished, and immeasurable Buddhalands adorned.
yí qiè ɡōnɡ dé ɡè chénɡ jiù wú liànɡ fó dù xī zhuānɡ yán yǎnɡ May the countless and boundless Buddhas, Bodhisattvas, sages and worthy ones of
the ten directions throughout empty space, with their kindness and compassion,
願十方，盡虛空界，無量無邊諸佛，諸大
yuàn shí fānɡ jìn xū kōnɡ jiè wú liànɡ wú biān zhū fó zhū dà rescue, protect, and gather us in. May they perfect their vows, and with their solid
faith ever deepen their virtuous deeds. May they nurture all beings of the four births
菩薩，一切賢聖。以慈悲心，同加攝受。 as if nurturing an only child. May they thus enable all living beings to:
pú sà yí qiè xián shènɡ yǐ cí bēi xīn tónɡ jiā shè shòu

救護拯接，所願圓滿。信心堅固，德業日
jiù hù zhěnɡ jiē suǒ yuàn yuán mǎn xìn xīn jiān ɡù dé yè rì  Attain the four limitless minds and six paramitas;
遠。慈育四生，等如一子。令諸眾生，得  Attain the ten kinds of proper concentrations in cultivating chan meditation;
yuǎn cí yù sì shēnɡ děnɡ rú yì zǐ lìnɡ zhū zhònɡ shēnɡ dé
 Be blessed by the three vows;
四無量心，六波羅蜜。十受修禪，三願廣  See Buddhas appearing spontaneously in accord with their thoughts, as did
sì wú liànɡ xīn liù bō luó mì shí shòu xiū chán sān yuàn ɡuǎnɡ
Queen Shrimala;
被。應念見佛，皆如勝鬘。一切行願，畢
bèi yìnɡ niàn jiàn fó jiē rú shènɡ mán yí qiè hènɡ yuàn bì
 Ultimately accomplish all vows and practices and
竟成就。等與如來，俱登正覺。  Ascend to the stage of Proper Enlightenment equal to that of all Tathagatas.
jìnɡ chénɡ jiù děnɡ yǔ rú lái jù dēnɡ zhènɡ jué

慈悲道場懺法卷第二 End of the Roll Two of Repentance Dharma of Kindness and Compassion
cí bēi dào chǎnɡ chàn fǎ juàn dì èr in the Bodhimanda

163 164
卷二 ︱ 讚 Praise ︱ Roll 2

讚 Praise
zàn

As the bodhi resolve comes forth, the light of wisdom continues to reveal itself.
菩提心啟。智慧重光。
pú tí xīn qǐ zhì huì chónɡ ɡuānɡ Every thought is accomplished and pervades the ten directions,

想成念念遍諸方。究竟絕商量。 Realizing the ultimate and wordless.

xiǎnɡ chénɡ niàn niàn biàn zhū fānɡ jiù jìnɡ jué shānɡ liánɡ
Thought after thought pervades every direction, but the Ultimate is ineffable.
五體投降。回向眾中王。 We bow in full prostration and
wǔ tǐ tóu xiánɡ huí xiànɡ zhònɡ zhōnɡ wánɡ
Dedicate all merit to those Supreme among the Multitudes.
南 無 離 垢 地 菩 薩 摩 訶 薩 （三稱） Namo Ground of Transcending Defilement Bodhisattva Mahasattva ( 3 times )
ná mó lí ɡòu dì pú sà mó hē sà

165 166
卷二 ︱ 出懺 Concluding the Repentance ︱ Roll 2

出懺 Concluding the Repentance

chū chàn

萬德莊嚴之妙體，未離兜率，已降皇宮； His wondrous body, adorned with the myriad virtues,

wàn dé zhuānɡ yán zhī miào tǐ wèi lí dōu shuài yǐ jiànɡ huánɡ ɡōnɡ Without leaving the Tushita Heaven, he descends to be reborn in the royal palace.
The Honored One of Kindness is replete with hallmarks and fine characteristics,
百福相好之慈尊，不起樹王，而升忉利。
bǎi fú xiànɡ hǎo zhī cí zūn bù qǐ shù wánɡ ér shēnɡ dāo lì borne of his hundreds of blessings.
Without leaving his seat under the bodhi tree, he simultaneously ascends to the
惟願覺王，垂慈憐愍。大哀曠濟，拔滯溺 Trayastrimsha Heaven.
wéi yuàn jué wánɡ chuí cí lián mǐn dà āi kuànɡ jì bá zhì nì
May the King of Enlightenment extend his great kindness and have sympathy for us.
之沉流。法眼圓明，鑒凡情之懇切。 May he rescue all drowning beings with his great compassion.
zhī chén liú fǎ yǎn yuán mínɡ jiàn fán qínɡ zhī kěn qiè
May he witness our sincerity with his perfect, discerning Dharma eye.

上來奉為求懺某等，修崇慈悲道場懺法。 [Dharma Host: On behalf of __________ ] and all of us who seek to repent, we
shànɡ lái fènɡ wèi qiú chàn mǒu děnɡ xiū chónɡ cí bēi dào chǎnɡ chàn fǎ practice this Repentance Dharma of Kindness and Compassion in the Bodhimanda.
今當第二卷，功德將完。壇內清眾，出懺 We have now successfully completed Roll Two, accomplishing its merit and virtue.
jīn dānɡ dì èr juàn ɡōnɡ dé jiānɡ wán tán nèi qīnɡ zhònɡ chū chàn This great assembly of repentance, here in this bodhimanda, has commenced and
入懺行道旋遶；燒香散華諷經持呪。然將 concluded Roll Two, circumambulated, lit incense, offered flowers, and recited sutras
rù chàn xínɡ dào xuán rào shāo xiānɡ sàn huā fènɡ jīnɡ chí zhòu rán jiānɡ and mantras. We now transfer the merit from participating throughout the two
periods of time in Roll Two. The Buddha, Dharma, and Sangha within One Reality,
二卷之功勳，作此二時之回向。一真之
èr juàn zhī ɡōnɡ xūn zuò cǐ èr shí zhī huí xiànɡ yì zhēn zhī together with heavenly beings, ascetic masters, earth and water spirits of the three
realms are delighted, witnessing our sincerity. May they compassionately regard us as
內，佛陀達摩僧伽。三界之中，天仙地祇 their only child and help us perfect our two adornments of blessing and wisdom.
nèi fó tuó dá mó sēnɡ qié sān jiè zhī zhōnɡ tiān xiān dì qí

水府。咸生懽喜之心，鑒此投誠之志。興
shuǐ fǔ xián shēnɡ huān xǐ zhī xīn jiàn cǐ tóu chénɡ zhī zhì xīnɡ

一子之悲哀，滿二嚴之福慧。
yì zǐ zhī bēi āi mǎn èr yán zhī fú huì

出生功德，奉為求懺某等，洗空三業，增 [Dharma Host: On behalf of __________ ] and all of us who seek to repent, may
chū shēnɡ ɡōnɡ dé fènɡ wèi qiú chàn mǒu děnɡ xǐ kōnɡ sān yè zēnɡ the merit and virtue generated help all purify the three karmas and grow in the two
長二嚴。 adornments.
zhǎnɡ èr yán We bow and earnestly pray:
May our two karmic obstructions, whether of phenomena or noumena, melt
伏願：事障理障以消融，人空法空而清
fú yuàn shì zhànɡ lǐ zhànɡ yǐ xiāo rónɡ rén kōnɡ fǎ kōnɡ ér qīnɡ away;
May we realize the two kinds emptiness, and attain purity;
淨；顛倒二心不住，定慧二種莊嚴；入不 May we never dwell in the two kinds of inverted minds, but be replete with the
jìnɡ diān dǎo èr xīn bú zhù dìnɡ huì èr zhǒnɡ zhuānɡ yán rù bú

167 168
卷二 ︱ 出懺 Concluding the Repentance ︱ Roll 2
二之法門，證真常之妙理；普沾恩有，法 two adornments of samadhi and wisdom; and
èr zhī fǎ mén zhènɡ zhēn chánɡ zhī miào lǐ pǔ zhān ēn yǒu fǎ May we enter the non-dual Dharma-door, and realize true and ever-abiding
wondrous principles.
界冤親；獲人法之兩空，得無生之二忍；
jiè yuān qīn huò rén fǎ zhī liǎnɡ kōnɡ dé wú shēnɡ zhī èr rěn Furthermore, may all benefactors, friends and foes, and the rest of beings
throughout the Dharma Realm share this benefit.
二慧圓明，二行圓滿；優游於法海慈航， May they all realize the two emptinesses of self and of dharmas, as well as the
èr huì yuán mínɡ èr hènɡ yuán mǎn yōu yóu yú fǎ hǎi cí hánɡ
two kinds of patience culminating in non-production.
常樂於薩婆若果。雖則依文懺悔，猶恐未 May they all attain the perfect clarity of the two wisdoms and complete the two
chánɡ lè yú sà pó ruò ɡuǒ suī zé yī wén chàn huǐ yóu kǒnɡ wèi
practices;
盡虔誠；再勞清眾，同求懺悔。 May they all glide across the sea of dharma with ease, in the boat of
jìn qián chénɡ zài láo qīnɡ zhònɡ tónɡ qiú chàn huǐ
compassion.
May they all constantly dwell in the bliss of Sarvajna.
Although we have repented according to the text, we fear that we have not been
absolutely sincere. Let us exhort ourselves that together, we continue to repent and
reform.

169 170
卷二 ︱ 讚 / 舉讚 Praise / Final Praise ︱ Roll 2

讚 Praise
zàn

The meritorious power of the Emperor of Liang Repentance Roll Two

梁皇懺。二卷功德力。
liánɡ huánɡ chàn èr juàn ɡōnɡ dé lì Enables the disciples and the deceased to eradicate offenses of divisive speech.
May all realize the Bodhisattva’s Ground of Transcending Defilement.
願 滅 信 人 ／亡者 二 語 罪 。
yuàn miè xìn rén èr yǔ zuì As the Repentance is chanted, our offenses are blown away like flower petals
in the wind.
親證菩薩離垢地。懺文舉處罪華飛。
qīn zhènɡ pú sà lí ɡòu dì chàn wén jǔ chù zuì huā fēi Offenses repented, enmity resolved,
Wisdom and blessing increase as calamities are dispelled.
解 了 冤 。 懺 了 罪 。 消 災 增 福 慧 ／脫苦生忉利 。
jiě liǎo yuān chàn liǎo zuì xiāo zāi zēnɡ fú huì Liberated from suffering and reborn in the Trayastrimsha,
May we gather at the Dragon Flower’s Three Assemblies
龍 華 三 會 願 相 逢 ， 彌 勒 佛 前 親 受 記 。 （二稱）
lónɡ huā sān huì yuàn xiānɡ fénɡ mí lè fó qián qīn shòu jì And receive a prediction personally from Maitreya Buddha. ( 2 times )
May we gather at the Dragon Flower’s Three Assemblies
龍華三會願相逢，龍華會上菩薩摩訶薩。
lónɡ huā sān huì yuàn xiānɡ fénɡ lónɡ huā huì shànɡ pú sà mó hē sà Dragon Flower Assembly of Bodhisattvas Mahasattvas

舉讚 Final Praise
jǔ zàn

梁皇懺。二卷已全周。 Emperor of Liang Repentance Roll Two now concludes.

liánɡ huánɡ chàn èr juàn yǐ quán zhōu We dedicate its merit to the four benefactors and the three realms.
May all in this assembly enjoy increased longevity and blessings,
回向四恩并三有。
huí xiànɡ sì ēn bìnɡ sān yǒu May the deceased be reborn in the Western Pure Land,
May the Dharma water cleanse our offenses.
拜懺某等增福壽。
bài chàn mǒu děnɡ zēnɡ fú shòu May the Bodhisattvas of the Ground of Transcending Defilement
compassionately gather us in.
惟 願 亡 靈 往 西 遊 ／願將法水洗愆尤 。
wéi yuàn wánɡ línɡ wǎnɡ xī yóu Namo Ascending the Path to the Clouds Bodhisattva Mahasattva ( 3 times )

離垢地菩薩。惟願哀納受。
lí ɡòu dì pú sà wéi yuàn āi nà shòu

南 無 登 雲 路 菩 薩 摩 訶 薩 （三稱）
ná mó dēnɡ yún lù pú sà mó hē sà

171 172
 Dedication of Merit
慈悲道場懺法迴向 from the Repentance Dharma of Kindness and Compassion in the Bodhimanda

慈悲道場懺法迴向 Dedication of Merit from the Repentance Dharma of

cí bēi dào chǎnɡ chàn fǎ huí xiànɡ
Kindness and Compassion in the Bodhimanda

七佛滅罪真言 The True Words Of Seven Buddhas For Eradicating Offenses

qī fó miè zuì zhēn yán

離婆離婆帝 求訶求訶帝 陀羅尼帝 li po li po di qiu he qiu he di tuo la ni di

li po li po di qiu he qiu he di tuo la ni di ni he la di pi li ni di mo he qie di
尼訶囉帝 毗黎你帝 摩訶伽帝 zhen ling qian di suo po he ( 3 times )
ni he la di pi li ni di mo he qie di

真 陵 乾 帝 莎 婆 訶 （三稱）
zhen linɡ qian di suo po he

補闕真言 Mantra for Rectifying Errors and Omissions

bǔ què zhēn yán

南謨喝囉怛那哆囉夜耶 佉囉佉囉 na mo he la da na duo la ye ye qie la qie la

na mo he la da na duo la ye ye qie la qie la ju zhu ju zhu mo la mo la hu la hong
俱住俱住 摩囉摩囉 虎囉吽 he he su da na hong po mo na suo po he ( 3 times )
ju zhu ju zhu mo la mo la hu la honɡ

賀 賀 蘇 怛 拏 吽 潑 抹 拏 娑 婆 訶（三稱）
he he su da na honɡ po mo na suo po he

迴向偈 Verse of Dedication

huí xiànɡ jì

願以此功德，普及於一切。 May the merit from this Repentance,

yuàn yǐ cǐ ɡōnɡ dé pǔ jí yú yí qiè
Universally benefit all beings.
我等與眾生，皆共成佛道。 May I and all beings,
wǒ děnɡ yǔ zhònɡ shēnɡ jiē ɡònɡ chénɡ fó dào
Together accomplish Buddhahood.

H1 H2
 Dedication of Merit
慈悲道場懺法迴向 from the Repentance Dharma of Kindness and Compassion in the Bodhimanda

總迴向 Verse of Overall Dedication

zǒnɡ huí xiànɡ

May the merit and virtue

禮懺功德殊勝行 無邊勝福皆迴向
lǐ chàn ɡōnɡ dé shū shènɡ hènɡ wú biān shènɡ fú jiē huí xiànɡ From the profound act of bowing this Repentance,

普願沉溺諸眾生 速往無量光佛剎 With all its superior limitless blessings,

pǔ yuàn chén nì zhū zhònɡ shēnɡ sù wǎnɡ wú liànɡ ɡuānɡ fó chà
Be dedicated to all beings sunk in defilement.
十方三世一切佛 一切菩薩摩訶薩 May all quickly go to the Buddha’s Land of Infinite Light.
shí fānɡ sān shì yí qiè fó yí qiè pú sà mó hē sà
All Buddhas of the ten directions in the three periods of time,
摩訶般若波羅蜜 All Bodhisattvas Mahasattvas,
mó hē bō rě bō luó mì
Maha Prajna Paramita!

南無自皈依佛 當願眾生 To the Buddha I return and rely, vowing that all living beings
ná mó zì ɡuī yī fó dānɡ yuàn zhònɡ shēnɡ
understand the great way profoundly and bring forth the bodhi mind. ( 2 times )
體 解 大 道 發 無 上 心 （二稱）
tǐ jiě dà dào fā wú shànɡ xīn

南無自皈依法 當願眾生 To the Dharma I return and rely, vowing that all living beings
ná mó zì ɡuī yī fǎ dānɡ yuàn zhònɡ shēnɡ deeply enter the sutra treasury and have wisdom like the sea. ( 2 times )
深 入 經 藏 智 慧 如 海 （二稱）
shēn rù jīnɡ zànɡ zhì huì rú hǎi

南無自皈依僧 當願眾生 To the Sangha I return and rely, vowing that all living beings
ná mó zì ɡuī yī sēnɡ dānɡ yuàn zhònɡ shēnɡ
form together a great assembly, one and all in harmony. ( 2 times )
統 理 大 眾 一 切 無 礙 （二稱）
tǒnɡ lǐ dà zhònɡ yí qiè wú ài

和南聖眾 Homage to the multitudes of sages.

hé nán shènɡ zhònɡ

H3 H4
 Appendixes —— ———————— — ——————— — Appendixes
—— —————————— — ——————— —
A Brief Account of the Life of the
宣化上人生平略傳 Venerable Master Hsüan Hua

宣化上人 （ 1918-1995 ） 是 20 世紀最具威德的中國佛教高僧之 One of the most eminent Chinese Buddhist masters of the twentieth century, the Venerable
Master Hsuan Hua (Xuanhua, 1918-1995) was a monastic reformer and the first Chinese master
一；他是佛教叢林改革家，也是第一位教導大批西方人士學習
to teach Buddhism to large numbers of Westerners. During his long career he emphasized the
佛法的中國法師。在上人的一生中，他非常重視叢林傳統、道 primacy of the monastic tradition, the essential role of moral education, the need for Buddhists
德教育、佛教徒必須立足於傳統的修行和真正可信的經典、以 to ground themselves in traditional spiritual practice and authentic scripture, and the importance
of respect and understanding among religions. To attain these goals, he focused on clarifying the
及各個宗教之間需要互相瞭解與尊重的重要性。為了實現這些
essential principles of the Buddha’s original teachings, on establishing a properly ordained monastic
願景，上人特別注重這幾方面：闡明佛陀所教導的根本要義； community, on organizing and supporting the translation of the Buddhist Canon into English and
建立如法受戒的僧團；組織並支持將《大藏經》翻譯成英文和 other languages, and on the establishment of schools, religious training programs, and programs of
academic research and teaching.
各國語言文字；創辦學校、宗教訓練課程、以及學術研究和教
學的各項計劃。 Born in 1918 into a peasant family in a small village south of Harbin, in northeast China, the
Venerable Master was the youngest of eight children. His father's surname was Bai, and his mother's
1918 年，上人誕生於中國東北地區哈爾濱南邊一個小村莊的農 maiden name was Hu. His mother was a vegetarian, and throughout her life she held to the practice
of reciting the name of the Buddha Amitabha. When the Venerable Master formally became a
家。他是八個孩子中最幼小的。父親姓白，母親胡氏；上人
Buddhist, in his mid-teens, he was given the Dharma name “Anci”, and after becoming a monk, he
的母親一生茹素念佛。十幾歲時，上人皈依佛教，法名「安 was also known as “To Lun”. Upon granting him the Dharma-seal of the Weiyang Chan lineage, the
慈」；出家後法號「度輪」。爾後上虛下雲老和尚（1840-1959） Elder Chan Master Xuyun (1840-1959) bestowed upon him the Dharma-transmission name “Hsüan
Hua”.
傳授禪宗溈仰派法脈，傳嗣法號為「宣化」。
When the Venerable Master was a child, he followed his mother's example, eating only vegetarian
上人年幼時就跟隨母親茹素念佛。 11 歲時見到棄在野地的死 food and reciting the Buddha's name. When he was eleven years old, upon seeing a dead baby
嬰，上人領悟到生死事大，一切無常。於是萌發出家為僧，修 lying on the ground, he awakened to the fundamental significance of birth and death and the
impermanence of all phenomena. He then resolved to become a monk and practice on the Buddhist
行佛道之心；不過為順從母親的要求，應允必須等她往生後方
Path, but he acquiesced to his mother’s request that he not do so until after her death. When he was
可出家。12歲時，上人徵得父母同意，外出遠行，尋訪明師。 twelve, he obtained his parents’ permission to travel extensively in search of a true spiritual teacher.

上人 15 歲才開始上學； 16 歲時就宣講佛經，幫助喜歡學習佛法 At the age of fifteen, the Venerable Master went to school for the first time, and when he was
sixteen, he started lecturing on the Buddhist Sutras to help this fellow villagers who were illiterate
而不識字的村民。上人精勤專注，過目不忘，四書五經都能背
but who wanted to learn about the Buddha’s teachings. He was not only diligent and focused but
誦；並且旁及中醫、星相、占卜、及其他主流宗教的典籍。 17 possessed a photographic memory, and so he was able to memorize the Four Books and the Five
歲時，上人成立義務學校，一個人教導三十多個貧困的孩童和 Classics of the Confucian tradition. He had also studied traditional Chinese medicine, astrology,
成人。 divination, and the scriptures of the great religions. When he was seventeen, he established a free
school, in which, as the lone teacher, he taught some thirty impoverished children and adults.

18 歲時，僅僅上學兩年半，上人即因母親病重而輟學，在家照 At the age of eighteen, after only two and a half years of schooling, he left school to care for his
顧母親。 19歲，母親逝世，上人在母親墓旁，以高粱桿搭建茅 terminally ill mother. He was nineteen when she died, and for three years he honored her memory
H5 H6
 Appendixes —— ———————— — ——————— — Appendixes
—— —————————— — ——————— —

蓬禪坐，守孝三年。守孝期間，上人誦讀《法華經》而有所了 by sitting in meditation beside her grave in a hut made of sorghum stalks. During this time, while
reading the Lotus Sūtra, he experienced a deep awakening while seated in meditation, he had a
悟。一日打坐中，見禪宗六祖惠能大師（公元638-713）來至茅
vision of the Sixth Chan Buddhist Patriarch Huineng (638–713 CE). In his vision, Master Huineng
蓬，告以將佛法傳揚到西方。 came to visit him and to give him the mission of bringing Buddhism to the Western world.

母喪之後，上人禮拜三緣寺上常下智禪師為師，成為沙彌。三緣 After taking care of his mother's funeral service, the Venerable Master took as his teacher Chan
Buddhist Master Changzhi, and he entered Three Conditions Monastery as a novice monk. Chan
寺方丈和尚上常下仁禪師傳以金頂毗盧派禪宗法脈。此期間，除
Master Changren subsequently transmitted to him the Dharma of the Jinding Pilu Chan lineage.
了禪修外，上人深入經藏，並熟習漢傳佛教的各個宗派。 During this time, the Master devoted himself not only to meditation but also to the study of the
Buddhist scriptural tradition and to the mastery of all the major schools of Chinese Buddhism.
上人在長白山禪修隱居一段時期後，於1946年他開始了南下的
After a period of solitary meditation in the Changbai Mountains, in 1946 the Master began the
旅程。1947年在普陀山受具足戒成為比丘。1948年，經歷約二千
long journey to the south of China. In 1947, he received full ordination as a monk at the Buddhist
多里的長途跋涉，抵達南華寺，參禮當代已開悟並廣受尊崇的 holy mountain Putuoshan. In 1948, after over two thousand miles of travel, the Master arrived at
虛雲禪師。虛老以心印心，後來正式傳付禪宗溈仰派法脈。 Nanhua Monastery and bowed to Chan Master Xuyun, China’s most widely revered enlightened
master. From him the Master received the mind-seal transmission, and later a more formal
1949 年，上人離開中國內地，來到香港。在港期間，上人教導 transmission of the Dharma of the Weiyang lineage of the Chan School.

禪坐、講經說法、廣印經書、請造佛菩薩的塑像，並幫助從中 In 1949 the Master left China for Hong Kong. There he taught meditation, lectured on the
國內地來港的出家眾。上人在香港建立西樂園寺、成立佛教講 Buddhist Sūtras, and sponsored their printing. He also commissioned the making of images of
Buddhas and Bodhisattvas, and he aided monastic refugees from mainland China. He also built
堂以及重建慈興禪寺。
Western Bliss Garden Monastery (Xi Le Yuan), established the Buddhist Lecture Hall (Fo Jiao Jiang
Tang), and rebuilt and renovated Flourishing Compassion Monastery (Ci Xing Si).
1962 年，應三藩市（舊金山）灣區香港弟子們的懇請，上人到
達美國，並於三藩市佛教講堂大開法筵；該講堂是以香港佛教 In 1962, he traveled to the United States at the invitation of Hong Kong disciples who were then
living in San Francisco Bay area, and he began lecturing at the San Francisco Buddhist Lecture Hall
講堂分支道場的名義而設立的。隨著信眾人數的增加與多元
(Sanfanshi Fojiao Jiangtang), which had been previously established as a branch of the Hong Kong
化，三藩市佛教講堂更名為中美佛教總會；之後，於 1984年再 Buddhist Lecture Hall (Xianggang Fojiao Jiangtang). As the community at the Buddhist Lecture
度易名為法界佛教總會。 1970 年，上人從中國城搬到位於三藩 Hall in San Francisco grew, both in size and in diversity, the institution’s name was changed, first
to the Sino-American Buddhist Association and then, in 1984, to the Dharma Realm Buddhist
市米慎（Mission）區新成立的金山聖寺。1975年，上人成立了總
Association. In 1970, the Venerable Master moved from Chinatown to the newly established Gold
會的第一個分支道場，即位於洛杉磯的金輪聖寺。1976 年在加 Mountain Monastery (Jinshan Si) in the Mission District of San Francisco. In 1975 the Venerable
州瑜伽市（Ukiah）又建立了道場總部─萬佛聖城。 Master established the organization’s first branch monastery – Gold Wheel Temple (Jinlun Si) in Los
Angeles – and in 1976 he established a new headquarters as well, the City of Ten Thousand Buddhas
1968 年夏季，以大學生居多的一班美國人，跟隨上人學習，接 (Wan Fo Sheng Cheng), in Ukiah, California.

受嚴謹密集的教導。 1969年，在上人座下出家的美國弟子，三 In the summer of 1968, the Master began the intensive training of a group of Americans, most of
位沙彌和兩位沙彌尼，到台灣受具足戒，令台灣佛教界大為驚 them university students. In 1969, he astonished the monastic community of Taiwan by sending

H7 H8
 Appendixes —— ———————— — ——————— — Appendixes
—— —————————— — ——————— —

嘆；那時期他們是第一批受具足戒的美國比丘、比丘尼。爾後 there, for complete ordination, two American women and three American men whom he had
ordained as novices. They were the first Americans of that period to become fully ordained Buddhist
數年中，上人訓練並督導數百位登壇受戒者，包括亞洲人和西
monks and nuns. During subsequent years, the Venerable Master trained and oversaw the ordination
方人士；他們從世界各地來到美國加州跟隨上人學習。現在這 of hundreds of people, both Asians and Westerners, from among those who came to California
些出家弟子多被分派在上人與弟子們於美國、加拿大、澳洲及 from every part of the world to study with him. These monastic disciples now teach in the twenty-
three monasteries that the Venerable Master and his disciples founded in the United States, Canada,
亞洲國家所建立的23個分支道場中傳授佛法。
Australia, and several Asian countries.

上人決心要將正法傳入西方，斷然地捨棄中國佛教界一些普遍 The Venerable Master was determined to transmit to the West the correct teachings of Buddhism,
的陋習。他教導弟子們要有擇法眼，並且依據經典，做有益且 and he categorically rejected what he considered to be corrupt practices that had become widespread
in China. He guided his disciples in distinguishing between genuine, scripture-based practices
合乎常理的真修行，而不是在不良文化傳承下的迷信儀式。
that were useful and in accord with common sense, as opposed to ritual superstitions that were
unwholesome cultural accretions.
上人倡導多項有關叢林修行的改革，其中之一，他的出家弟子
必須依古來的修行，身著袈裟──亦即戒衣，表徵僧相。上人 Among the many reforms in monastic practice that he instituted was his insistence that his monastic
disciples accord with the ancient practice of wearing the monastic robe or precept-sash (kasāya) as a
勉勵僧眾和他一樣遵循佛陀所制的有益苦行，日中一食、夜不
sign of membership in the monastic Sangha. He encouraged his disciples among the Sangha to join
倒單。他嚴格要求出家弟子要絕對的清淨，同時鼓勵在家弟子 him in following the Buddha's beneficial ascetic practices of eating only one meal a day and of never
遵守五戒。 lying down. Of his monastic disciples he expected strict purity, and he encouraged his lay disciples
to adhere to the five precepts of the Buddhist laity.
上人雖然略懂英文，必要時也會講英語，但他幾乎都是以華語
Although he understood English fairly and spoke it when necessary, the Master almost always
來開示。主要的目的是鼓勵西方弟子學習中文，說華語的弟子 lectured in Chinese. His aim was to encourage his Western disciples to learn Chinese and his
亦須學習英文，如此可以互相幫忙將《大藏經》翻譯成各國語 Chinese disciples to learn English, so that together they could help to fulfill his wish that the
Buddhist Canon be translated into other languages. So far, the Buddhist Text Translation Society,
言文字，完成上人的心願。目前，上人所創立的佛經翻譯委員
which he founded, has published well over a hundred volumes of translations, including several of
會已經出版了百餘種佛經譯本，包括主要的大乘經典和上人的 the major Mahayana Sūtras with the Master’s commentaries.
淺釋。
As an educator, the Venerable Master was tireless. At the City of Ten Thousand Buddhas, he
established formal training programs for monastics and for laity, elementary and secondary schools
上人是誨人不倦的教育家。在萬佛聖城，上人成立了僧伽及居
for boys and for girls, and Dharma Realm Buddhist University. From 1968 to the early 1990’s he
士訓練班、育良小學、培德中學男校及女校以及法界大學。從 himself gave lectures on Sūtras at least once a day, and he traveled extensively on speaking tours.
1968 年到 1990 年代的初期，上人每天講經，至少一次；並且應 Responding to requests from Buddhists around the world, the Venerable Master led delegations to
Hong Kong, Taiwan, Vietnam, Indonesia, Southeast Asia, and Europe to propagate the Dharma. He
世界各地佛教徒的邀請，至各處巡迴演講。上人曾帶領訪問團
also traveled to Burma, Thailand, India, Malaysia, Australia and South America. His presence drew a
至香港及台灣地區、越南、印尼、東南亞、歐洲等地宣揚佛 multitude of the faithful everywhere he went. He was also often invited to lecture at universities and
法。他的足跡亦遠至緬甸、泰國、印度、馬來西亞、澳洲以及 academic conferences.

H9 H10
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南美；所到之處都接引攝受了眾多的善信。上人也常被邀請到 The Venerable Master was a pioneer in building bridges between different Buddhist communities.
Wishing to heal the ancient divide between Mahayana Buddhism and Theravada Buddhism, he
各大學及學術研討會演講。
invited distinguished Theravada monks to the City of Ten Thousand Buddhas to share the duties
of full ordination and transmission of the monastic precepts, which the two traditions hold in
上人是一位融合各個不同佛教團體的倡導者。為了彌合久遠以 common.
來北傳佛教和南傳佛教的分隔，上人邀請南傳的高僧到萬佛聖
He also insisted on inter-religious respect and actively promoted interfaith dialogue. He stressed
城共同主持傳授僧眾具足戒，這是南北傳佛教共同受持的。
commonalities in religious traditions, above all their emphasis on proper and compassionate
conduct. In 1976, together with his friend Paul Cardinal Yubin, who had been archbishop of
上人堅持各宗教之間的互相尊重，並極力推展宗教交流。他 Nanjing and who was the Chancellor of the Catholic Furen University in Taiwan, he made plans for
著重於各宗教傳統的共通點，最終都是強調正行與慈悲。1976 an Institute for World Religions that came to fruition in Berkeley in 1994.
年，他與于斌樞機主教──曾任南京的大主教及台灣輔仁大學
In 1990, at the invitation of Buddhists in several European countries, the Venerable Master led a
的校長，共同規劃世界宗教研究院，此研究院終於在1994年在 large delegation on a European Dharma tour, knowing full well that, because of his ill health at the
柏克萊市成立。 time, the rigors of the trip would shorten his life. However, as always he considered the Dharma
more important than his very life. After his return, his health gradually deteriorated, yet, while quite
1990 年，歐洲好幾個國家的佛教徒邀請上人；明知旅途勞頓， ill, he made another major tour, this time to Taiwan, in 1993.

將會使原已不甚健康的身體，雪上加霜，但上人仍然帶領了一 In Los Angeles, on June 7, 1995 at the age of 78, the Venerable Master left this world. When he was
個規模龐大的歐洲弘法團。這也正是上人一貫以來為法忘軀的 alive, he craved nothing, seeking neither fame nor wealth nor power. His every thought and every
action were for the sake of bringing true happiness to all sentient beings. In his final instructions he
精神。從歐洲回來後，上人的健康狀況更是日漸衰微；縱然病
said: “After I depart, you can recite the Avatamsaka Sūtra and the name of the Buddha Amitābha for
得相當嚴重，上人仍於1993年又一次的長途跋涉到台灣弘法。 however many days you would like, perhaps seven days or forty-nine days. After cremating my body,
scatter all my remains in the air. I do not want you to do anything else at all. Do not build me any
1995年 6月 7日，上人在洛杉磯示寂，世壽78。上人在世時，一 pagodas or memorials. I came into the world without anything; when I depart, I still do not want
無所求；不求名，不求利，不求權力。他的一念一行都是為了 anything, and I do not want to leave any traces in the world …From emptiness I came; to emptiness
I am returning.”
帶給眾生真正的福樂。上人最後的遺言：「我走後你們可以誦
《華嚴經》，念佛。你們要多少天就多少天，或者一個七，或
者七個七。火化之後，把我的骨灰灑到虛空去；旁的事情我什
麼也不要，不要給我造什麼塔，什麼紀念館。我來的時候麼么
也沒有，走的時候，還是什麼也不要，在世上我不要留什麼痕
跡......我從虛空來，回到虛空去！」

H11 H12
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宣化上人八大願 The Eighteen Great Vows of Venerable Master Hsüan Hua

公在母墓旁，守孝至同年夏六月十九日，在佛前發願云： On the nineteenth of the sixth lunar month, while practicing filial piety by his mother's
grave, the Master made the following vows:
稽首十方佛，及與三藏法，過去現在賢聖僧，惟願垂作證： I bow before the Buddhas of the ten directions, the Dharma of the Tripitaka, and the holy
弟子
度輪，釋安慈，我今發心，不為自求人天福報，聲聞緣覺， Sangha of the past and present, praying that they will bear witness: I, disciple Tu Lun, An
乃至權乘諸位菩薩；唯依最上乘發菩提心，願與法界眾生， Tze, resolve not to seek for myself either the blessings of the gods or of humans, or the
attainments of the Hearers, Those Enlightened by Conditions, or the Bodhisattvas of the
一時同得阿耨多羅三藐三菩提。 Provisional Vehicle. Instead, I rely on the Supreme Vehicle, and bring forth the resolve for
bodhi, vowing that all living beings in the Dharma Realm shall attain anuttara-samyak-
一、願盡虛空、遍法界、十方三世一切菩薩 sambodhi (Utmost Right and Perfect Enlightenment) at the same time as I.
等，若有一未成佛時，我誓不取正覺。
1 . I vow that I will not realize right enlightenment as long as even one Bodhisattva in
二、願盡虛空、遍法界、十方三世一切緣覺 the three periods of time throughout the ten directions of the Dharma Realm, to
the very ends of empty space, has yet not become a Buddha.
等，若有一未成佛時，我誓不取正覺。
2 . I vow that I will not realize right enlightenment as long as even one Solitary Sage
三、願盡虛空、遍法界、十方三世一切聲聞 in the three periods of time throughout the ten directions of the Dharma Realm,
等，若有一未成佛時，我誓不取正覺。 to the very ends of empty space, has yet not become a Buddha.

3 . I vow that I will not realize right enlightenment as long as even one Hearer of the
四、願三界諸天人等，若有一未成佛時，我誓
Teaching in the three periods of time throughout the ten directions of the Dharma
不取正覺。 Realm, to the very ends of empty space, has not yet become a Buddha.

五、願十方世界一切人等，若有一未成佛時， 4 . I vow that I will not realize right enlightenment as long as even one god in the
Three Realms has not yet become a Buddha.
我誓不取正覺。
5 . I vow that I will not realize right enlightenment as long as even one human being
六、願天、人、一切阿修羅等，若有一未成佛 in the worlds of the ten directions has not yet become a Buddha.
時，我誓不取正覺。
6 . I vow that I will not realize right enlightenment as long as even one asura among
七、願一切畜生界等，若有一未成佛時，我誓 people and gods has not yet become a Buddha.

不取正覺。 7 . I vow that I will not realize right enlightenment as long as even one animal has not
yet become a Buddha.
八、願一切餓鬼界等，若有一未成佛時，我誓
不取正覺。 8 . I vow that I will not realize right enlightenment as long as even one hungry ghost
has not yet become a Buddha.
九、願一切地獄界等，若有一未成佛，或地獄 9 . I vow that I will not realize right enlightenment as long as even one being in the
不空時，我誓不取正覺。 hells has not yet become a Buddha.
H13 H14
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—— —————————— — ——————— —

十、願凡是三界諸天、仙、人、阿修羅，飛潛 1 0 . I vow that I will not realize right enlightenment as long as even one being in the
Three Realms who has taken refuge with me has not become a Buddha — whether
動植、靈界龍畜、鬼神等眾，曾經皈依我 that being is a god, ascetic master, human, asura, or animal that swims or flies, or
者，若有一未成佛時，我誓不取正覺。 whether a dragon, beast, ghost, or other inhabitant of the spirit-realm.

十一、願將我所應享受一切福樂，悉皆迴向，普 1 1 . I vow to dedicate all the blessings and happiness that that I am due to enjoy to all
the beings of the Dharma Realm.
施法界眾生。
1 2 . I vow to fully take upon myself all the anguish and hardship that all the beings in
十二、願將法界眾生所有一切苦難，悉皆與我一 the Dharma Realm are due to suffer.
人代受。
1 3 . I vow to appear in innumerable kinds of bodies in order to reach the minds of all
十三、願分靈無數，普入一切不信佛法眾生心， the beings throughout the universe who do not believe in the Buddha’s Dharma,
so that I may cause them to correct their faults and become good, to repent and to
令其改惡向善，悔過自新，皈依三寶，究 start anew, to take refuge with the Three Jewels and finally to become Buddhas.
竟作佛。
1 4 . I vow that any being who sees my face or simply hears my name will immediately
十四、願一切眾生，見我面，乃至聞我名，悉發 resolve to awaken and to follow the Path all the way to Buddhahood.

菩提心，速得成佛道。 1 5 . I vow to respectfully observe the Buddha's instructions and to maintain the
practice of eating only one meal a day.
十五、願恪遵佛制，實行日中一食。
1 6 . I vow to bring all beings everywhere to enlightenment by teaching each in accord
十六、願覺諸有情，普攝群機。 with the various capabilities of each.

十七、願此生即得五眼六通，飛行自在。 1 7 . I vow, in this very life, to open the five spiritual eyes and to gain the six spiritual
powers and the freedom to fly.
十八、願一切求願，必獲滿足。
1 8 . I vow to make certain that that all my vows are fulfilled.

結云：眾生無邊誓願度 煩惱無盡誓願斷 To these personal vows he added the universal vows of the Bodhisattva:
Living beings are countless, but I vow to save them all.
法門無量誓願學 佛道無上誓願成 Afflictions are endless, yet I vow to end them all.
Dharma-methods can’t be numbered; still, I vow to learn them all.
The Buddha’s Path is unsurpassed, and I vow to realize it.

H15 H16
 長堤聖寺 Long Beach Monastery
3361 East Ocean Boulevard, Long Beach, CA 90803 U.S.A.
法界佛教總會•萬佛聖城 Tel/Fax: (562) 438-8902
Dharma Realm Buddhist Association & City of Ten Thousand Buddhas http://www.longbeachmonastery.org
4951 Bodhi Way, Ukiah, CA 95482 U.S.A.
Tel: (707) 462-0939 Fax: (707) 462-0949 E-mail: cttb@drba.org
福祿壽聖寺 Blessings, Prosperity & Longevity Monastery
DRBA Home Page: http://www.drba.org
4140 Long Beach Boulevard, Long Beach, CA 90807 U.S.A.
BTTS website: http://www. buddhisttexts.org
Tel/Fax: (562) 595-4966
CTTB English website: http://www.cttbusa.org
http://www.bplmonastery.org
CTTB Chinese website: http://www.cttbchinese.org E-Mail: cttbchinese@drba.org

華嚴精舍 Avatamsaka Vihara

9601 Seven Locks Road, Bethesda, MD 20817-9997 U.S.A.
分支道場 Association Monasteries Tel/Fax: (301) 469-8300
http://www.avatamsakavihara.org
USA 國際譯經學院 The International Translation Institute
1777 Murchison Drive, Burlingame, CA 94010-4504 U.S.A. 金峰聖寺 Gold Summit Monastery
Tel: (650) 692-5912 Fax: (650) 692-5056 233 1st Avenue West, Seattle, WA 98119 U.S.A.
http://www.drba.org/branches/iti Tel/Fax: (206) 284-6690
http://www.goldsummitmonastery.org
法界宗教研究院（柏克萊寺）
Institute for World Religions (Berkeley Buddhist Monastery) 雪山聖寺 Snow Mountain Monastery
2304 McKinley Avenue, Berkeley, CA 94703 U.S.A. P.O. Box 272 / 50924 Index-Galena Rd Index, WA 98256 U.S.A.
Tel: (510) 848-3440 Fax: (510) 548-4551 Tel: (360) 799-0699 Fax: (815)346-9141
http://www.berkeleymonastery.org

CANADA 金佛聖寺 Gold Buddha Monastery

金山聖寺 Gold Mountain Monastery 248 East 11th Avenue, Vancouver, B.C., V5T 2C3 Canada
800 Sacramento Street, San Francisco, CA 94108 U.S.A. Tel: (604) 709-0248 Fax: (604) 684-3754
Tel: (415) 421-6117 Fax: (415) 788-6001 http://www.gbm-online.com
http://www.goldmountainmonastery.org

華嚴聖寺 Avatamsaka Monastery

金聖寺 Gold Sage Monastery 1009 4th Avenue, S.W. Calgary, AB, T2P 0K8, Canada
11455 Clayton Road, San Jose, CA 95127 U.S.A. Tel: (403) 234-0644 Tel/Fax: (403) 263-0637
Tel: (408) 923-7243 Fax: (408) 923-1064 http://www.avatamsaka.ca
http://www.drbachinese.org/branch/GSM/index.htm

H O N G K O N G 佛教講堂 Buddhist Lecture Hall

法界聖城 City of the Dharma Realm 香港跑馬地黃泥涌道 31 號 11 樓
1029 West Capitol Avenue, West Sacramento, CA 95691 U.S.A. 31 Wong Nei Chong Road, Top Floor,
Tel: (916) 374-8268 Fax: (916) 374-8234 Happy Valley, Hong Kong, China
http://www.cityofdharmarealm.org Tel: (852) 2572-7644 Fax: (852) 2572-2850
http://www.cityofdharmarealm.org/education.html

慈興禪寺 Cixing Monastery

金輪聖寺 Gold Wheel Monastery 香港大嶼山萬丈瀑
235 North Avenue 58, Los Angeles, CA 90042 U.S.A. Lantou Island, Man Cheung Po, Hong Kong, China
Tel: (323) 258-6668 Fax: (323) 258-3619 Tel: (852) 2985-5159
http://www.goldwheel.org
 TA I WA N 法界佛教印經會（美國法界佛教總會駐華辦事處）
Dharma Realm Buddhist Books Distribution Society
臺灣省 11575 臺北市忠孝東路六段 85 號 11 樓
11F., 85 Chung-Hsiao E. Rd., Sec.6., Taipei City 11575, Taiwan, R.O.C.
Tel: (02) 2786-3022 Fax: (02) 2786-2674 E-mail: fajye@drbataipei.org

法界聖寺 Dharma Realm Sagely Monastery

臺灣省 84445 高雄市六龜區興龍里東溪山莊 20 號
20 Dong-Si Shan-Jhuang, Hsing-Lung Village, Liou-Guei Dist.,
Kaohsiung City 84445, Taiwan, R.O.C.
Tel: (07) 689-3713 Fax: (07) 689-3870

彌陀聖寺 Amitabha Monastery

臺灣省 97445 花蓮縣壽豐鄉池南村四健會 7 號
7 H Club, Chih-nan Village, Shou-feng,
Hualien County 97445, Taiwan, R.O.C.
Tel: (03) 865-1956 Fax: (03) 865-3426

M A L AY S I A 法界觀音聖寺（登彼岸）
Dharma Realm Guan Yin Sagely Monastery (Deng Bi An)
161, Jalan Ampang, 50450 Kuala Lumpur, Malaysia
Tel: (03) 2164-8055 Fax: (03) 2163-7118

法緣聖寺 Fa Yuan Sagely Monastery

1, Jalan Utama, Taman Serdang Raya, 43300 Seri Kembangan,
Selangor Darul Ehsan, Malaysia
Tel: (03) 8958-5668

觀音聖寺 Guan Yin Sagely Monastery

166A, Jalan Temiang, 70200 Seremban, Negeri Sembilan, Malaysia
Tel/Fax: (06) 761-1988

馬來西亞法界佛教總會檳城分會
Malaysia Dharma Realm Buddhist Association Penang Branch
32-32C, Jalan Tan Sri Teh Ewe Lim, 11600 Jelutong, Penang, Malaysia
Tel: (04) 281-7728 Fax: (04) 281-7798

A U S T R A L I A 金岸法界 Gold Coast Dharma Realm

106 Bonogin Road, Mudgeeraba, Queensland 4213, Australia
Tel/Fax: (61) 7-5522-8788, 7-5522-7822
http://www.gcdr.org.au