Namo Universal Worthy King Bodhisattva of
Great Conduct (chant three times)
Let all be respectful and reverent!
With single-minded reverence we now bow
to the eternally dwelling Buddhas of the Flower Treasury Worlds
in Kshetras like the net of Indra which pervade the Dharma Realm.
(one bow)
With single-minded reverence we now bow
to the eternally dwelling Dharma of the Flower Treasury Worlds
in Kshetras like the net of Indra which pervade the Dharma Realm.
(one bow)
With single-minded reverence we now bow
to the eternally dwelling Sangha of the Flower Treasury Worlds
in Kshetras like the net of Indra which pervade the Dharma Realm.
(one bow)
(After having bowed, one should make an offering of incense and
flowers. The leader recites:)
All in this assembly, kneeling in reverence
(the assembly kneels) formally hold up incense and flowers and
make offerings according to Dharma.
Exhausting the expanse of the Lotus Flower Treasury
Ocean of Worlds, throughout kshetras like the net of Indra, we
make this offering to the Triple Jewel, which is mutually fused
without obstruction.
(The assembly, still kneeling, raises the flowers and recites
and contemplates as follows:)
The pure Dharma-body of all Buddhas has merit
and virtue without measure. It neither abides nor decays, and
is deeply still and always peaceful.
These flowers and incense, which are produced
from grasses and trees, we reverently present to all Buddhas,
maintaining this reflection, we make this offering.
From each and every hairpore of the hairpores
on our bodies numberless flowers and incense issue forth, which
we wish to offer to all Buddhas.
They form clouds of flowers and incense, which
are then received by all Buddhas. In world systems of the ten
directions, they are given in order to do the work of Buddhas.
They everywhere perfume all living beings, so
that all bring forth the Bodhi mind and in a single thought attain
the Buddha Way.
(After the contemplation, still kneeling, the assembly chants
aloud:)
We hope that thee clouds of incense and flowers
will pervasively fill all kshetras like the net ofIndra in the
Lotus Flower Treasury Ocean of Worlds. Through the power of the
vows of Universal Worthy, may they all become a Dharma offering
to the Buddhas as numerous as motes of dust in every particle
of dust throughout all Buddhas kshetras of the ten directions
and the three periods of time, to the exhaustion of empty space
and the Dharma Realm. In the place of each and every Buddha, filled
with each hard to conceive of ocean-wide assemblies, may there
be all superior and wondrous clouds of incense and clouds of flowers
which form layer upon layer. With such vast and great offerings
we constantly do the work of Buddhas.
(The ten phrases of the preceeding incense and flower verses
come from the prose section of the Sutra on Contemplating the
Seas of Samadhis of Buddhas. Here they now have been rendered
into verse so that the cultivator may more easily recite and remember
them.) (If one cultivates this Dharma alone, replace the above
phrase All in the assembly with I, disciple so-and-so. Place shrubs,
trees, and fresh flowers throughout the Way-place. Cultivators
of the Repentance should offer up quantities of silken streamers
and varicolored flowers or bouquets of wild flowers. Except during
times of frost and snow, one should do as the Sutra says and gather
a variety of fresh-cut flowers to offer to the Triple Jewel.)
(When the offering has been completed, the leader recites:)
This offering is now completed. Let all
be respectful and reverent. (stand and bow once)
(Once the offering has been made, all should stand upright with
awesome deportment. With a single mind stand before the Three
Sages and recite these verses of praise:)
The vow power of Vairochana Buddha pervades
the Dharma Realm; within all lands, he constantly turns the unsurpassed
wheel.
The marks of the body of Universal Worthy are
like empty space. He dwells relying on Reality and not upon a
land.
According with what living beings desire in
their hearts, he manifests bodies everywhere similar to them all.
One could calculate and know thoughts as many
as motes of dust, one could drink up all the water in the sea,
one could measure empty space and one could tie up the wind, but
one could never finish speaking of the merit and virtue of Buddhas.
(After this praise, the leader of the Way-place speaks and relates
the purpose of cultivating the repentance, expressing it according
to his or her power of wisdom. After that declaration, one then
uses the Passage of Wishes for Invocation and Praise below. The
leader says:)
We use the merit and virtue brought about through
this praise of the Triple Jewel and cultivation of the Flower
Repentance Dharma in order to adorn the seas of kshetras of the
Dharma Realm where in are many beings.
May the heavenly immortals not fall, but awaken
from attachment to bliss, realizing its impermanence. May the
rulers of each nation be at peace, recognize the True Vehicle
and become sages.
May the government officials always hold their
posts, and rejoice in the Perfect Sudden Dharma-door. May all
the citizens continually preserve peace, and cultivate the Path
leading to Enlightenment.
May our Teachers, Sangha members, and our fathers
and mothers have abundant blessings and wisdom. May faithful donors
perfect the ten thousand conducts.
May those in the three destinies at the same
time leave suffering. May those in the eight difficulties this
very day transcend them. May the boiling oil become a cool refreshing
pool. May the iron bed transform into a lotus throne.
May the cries of grief and pain turn into sounds
of Buddha recitation. May every single person resolve to go back
to the origin, and may each achieve illumination from returning
to the source. May we always make the present vows and never retreat
before our vows have been fulfilled. May our practices and wisdom
be perfectly accomplished, so we certify to the state of Vairochana
Buddha and fullfill causes and conditions for the Three Sagely
Levels.
(When the praise is finished, all should single mindedly be mindful
of the True Body of all Buddhas, as if all Buddhas were appearing
in front of one's eyes to receive one's bows. Moreover, one should
know that the body and mind are empty and still, without substance
or marks. Following conditions, in the presence of each and every
Buddha, one's body respectfully bows in worship. In what follows,
all Buddhas and Bodhisattvas receive a single bow, except that
the Great Means Expansive Buddhas Flower Adornment Sutra an the
Repentance Host, Universal Worthy Bodhisttva each receive three
bows, as that Dharma and that person are the hosts of the Way-place.)
With single-minded reverence we now bow to great
Vairochana Buddha who, when the ten bodies are first fulfilled
and Proper Enlightenment first perfected, ascends to the heavens
without leaving Jambudvipa, and pervades throughout the Dharma
Realm with inexhaustible clouds of bodies.
(Place the five limbs on the ground and bow with ultimate sincerity.
Contemplate: "The nature of the worshipper and the worshipped
is empty and still. This Way-place of mine is like the pearl of
Indra. Vairochana Buddha manifests within it. My body appears
before Vairochana. Bowing at his feet, I return my life in worship."
When we come to Nishyanda Buddha, one contemplates: "Nishyanda
Buddha manifests within it." Each time, one replaces each the
name of each Buddha or Bodhisattva accordingly.)
With single-minded reverence we now bow to Nishyanda
Buddha, the perfect, full Reward-body, on the great jeweled Lotus
Flower in the Ultimate Form Heaven.
With single-minded reverence we now bow to Shakyamuni
Buddha from whom our teachers come, who, without moving from the
still Way-place, in his division bodies to transform those in
the Deer Park throughout the ten directions.
With single-minded reverence we now bow to Amitabha
Buddha, who bestows predictions from atop a flower, universally
gathers in perfected causes, and with a glorious response manifests
the Land of Ultimate Bliss.
With single-minded reverence we now bow to the
Buddhas in the Flower Adornment Sutra as numerous as motes of
dust in kshetras, from oceans of eons past, who gather like clouds
from the ten directions and universally appear before individuals
to praise their samadhi.
With single-minded reverence we now bow to Buddhas
like fine motes of dust in kshetras in the net of Indra in the
Flower Treasury World-system.
With single-minded reverence we now bow
to the great and inconceivably interpenetrating Dharma Jewel of
the Great Means Expansive Buddha Flower Adornment Sutra which
is the deep, wide and interfused, vast, great and complete, fundamental
wheel of Dharma. (three bows)
(Contemplate and recite silently: The Dharma Nature of True Emptiness
is like empty space. The eternally dwelling Dharma Jewel is difficult
to conceptualize. My body manifests before the Dharma Jewel, and
with one mind, according to Dharma, I return my life in worship.
Use the same contemplation for the next bow as well.)
With single-minded reverence we now bow to all
the Dharma-doors in the Treasury of Sutras of Sutras as many as
motes of dust in Buddha kshetras of the ten directions of which
the retinue of Sutras spoken by Shakyamuni Buddha are comprised.
With single-minded reverence we now bow to Universal
Worthy Bodhisattva, leader in the Flower Adornment, who, as host
of the Buddha Fruition Assembly at the Bodhi Way-place, enters
the Vairochana Treasury-body Samadhi, and speaks the Dharma of
the Thus Come One's Fruition, both depended Upon and Proper, for
all great Bodhisattvas Mahasattvas who simultaneously gather like
clouds throughout the Dharma Realm.
With single-minded reverence we now bow to Manjushri
Bodhisattva, leader in the Flower Adornment, who as Host of the
Ten Faiths assembly in the Universal Light Palace, speaks the
Dharma of the Ten Faiths for the ten "leader" Bodhisattvas and
to all great Bodhisattvas Mahasattvas, who simultaneously gather
like clouds throughout the Dharma Realm.
(In that assembly, Manjushri Bodhisattva did not enter samadhi,
indicating the Faiths are not entry into the Positions.)
With single-minded reverence we now bow to Dharma
Wisdom Bodhisttva, who, as Host of the Ten Dwellings assembly
in the Palace of the Trayastrimsha Heaven, enters the Bodhisattvas'
infinite Skill-in-Means Samadhi, and speaks the Dharma of the
Ten Dwellings for all the great Bodhisattvas Mahasattvas who simultaneously
gather like clouds throughout the Dharma Realm.
With single-minded reverence we now bow to Forest
of Merit and Virtue Bodhisattva, who as Host at the Ten Conducts
assembly in the Palace of the Suyama Heaven, enters the Bodhisattva's
Good Consideration Samadhi, and speaks the Dharma of the Ten Conducts
for all the great Bodhisattvas Mahasattvas who simultaneously
gather like clouds throughout the Dharma Realm.
With single-minded reverence we now bow to Vajra
Banner Bodhisattva, who, as Host of the Ten Transferences assembly
in the Tushita Heaven Palace, enters the Bodhisattva's Wisdom
Light Samadhi, and speaks the Dharma of the Ten Transferences
for all the great Bodhisattvas Mahasattvas who simultaneously
gather like clouds throughout the Dharma Realm.
With single-minded reverence we now bow to Vajra
Treasury Bodhisattva, who, as Host of the Ten Grounds assembly
in the Palace of the Bliss from Others' Transformations Heaven,
enters the Bodhisattva's Great Wisdom Light Samadhi, and speaks
the Dharma of the Ten Grounds for all the great Bodhisattvas Mahasattvas
who simultaneously gather like clouds throughout the Dharma Realm.
With single-minded reverence we now bow to the
Thus Come One, who, as Host for the Positions of Equal and Wonderful
Enlightenment, the second assembly in the Universal Light Palace,
enters the Limit of a Kshana Samadhi, and speaks the Dharmas of
the Asamkhyeyas and Subtle Characteristics to Universal Worthy
and the other Bodhisattvas who in turn speak the Dharmas of Equal
and Wonderful Enlightenment and for all the great Bodhisattvas
Mahasattvas who simultaneously gather like clouds throughout the
Dharma Realm.
With single-minded reverence we now bow to Universal
Worthy Bodhisattva, who, a Host for the Sudden Display of Great
Conducts assembly, the third assembly in the Universal Light Palace,
enters the Buddha Flower Adornment Samadhi, and speaks the Dharma
of the Two Thousand Conducts for all the great Bodhisattvas Mahasattvas
who simultaneously gather like clouds throughout the Dharma Realm.
With single-minded reverence we now bow to the
Thus Come One, who, in the Garden of the Jeta Grove, as Host of
the assembly at the level of result in the Dharma Realm enters
the Lion Sprint Samadhi, and speaks of the Dharma Realm of the
Fruitions foran ocean-wide assembly of Bodhisattvas who suddenly
become certifies, and for Universal Worthy Bodhisattva, five hundred
other great Bodhisattvas Mahasattvas who simultaneously gather
like clouds throughout the Dharma Realm.
With single-minded reverence we now bow to Worthy
Leader Bodhisattva mahasattva, who fully reveals the Positions
of the Faiths along with esoterically wonderful reciprocal containment.
With single-minded reverence we now bow to Moon
of Liberation Bodhisattva Mahasattva, who requests the proclamation
of the Ten Grounds with the Six Characteristics of the One Vehicle.
With single-minded reverence we now bow to Universal
Vision Bodhisattva Mahasattva, who evokes the explanation of the
Ten Samadhis and the causes and conditions for Equal Enlightenment.
With single-minded reverence we now bow to Mind
King Bodhisattva Mahasattva, who elucidates the profound and subtle
Dharma of Enumeration of the Hard to Conceptualize.
With single-minded reverence we now bow to Azure
Lotus Flower Treasury Bodhisattva Mahasattva, who reveals the
inconceivable Dharmas of the Fruition of Buddhahood.
With single-minded reverence we now bow to Jeweled
Hand Bodhisattva Mahasattva, who personally receives, proclaims,
and displays the Three-fold Sudden Perfection.
With single-minded reverence we now bow to Wondrous
Virtue Bodhisattva Mahasattva, who inquires about arising from
the nature of the Thus Come One and about appearances in the world
upon fulfillment of the fruition of Wonderful Enlightenment.
With single-minded reverence we now bow to Universal
Wisdom Bodhisattva Mahasattva, who asks a hundred questions like
billow forth like clouds about the sudden emergence of total interpenetration.
With single-minded reverence we now bow to Manjushri
Bodhisattva Mhasattva, Patriarch of all Buddhas, who in the seven
locations and nine assemblies of the Flower Adornment Sutra appears
reciprocally as host and attendant to perfectly explain wondrous
wisdom.
With single-minded reverence we now bow to the
Bodhisattva Mahasattva, as numerous as motes of dust in the circuit
of fifty-five Good Knowing Advisors visited by the Youth Good
Wealth in the Flower Adornment Sutra, the good friends of a hundred
cities, with their inconceivable transformations and spiritual
powers to roam freely and at ease.
With single-minded reverence we now bow to the
Bodhisattva Mahasattva Who Contemplates At Ease, who dwells on
Potala Mountain, yet with unobstructed perfect penetration pervades
the ten directions and with great compassion universally rescues
living beings.
With single-minded reverence we now bow to Maitreya
Bodhisattva Mahasattva, the kingly, honored heir-apparent, who
dwells stationed in the Tower of Virochana's Adornment Tower.
With single-minded reverence we now bow to Youth
Good Wealth Bodhisattva Mahasattva, who brings forth the Bodhi
mind in the Flower Adornment assembly, goes south seeking friends,
and in one life accomplishes his potential for unsurpassed perfection.
With single-minded reverence we now bow to all
Bodhisattvas Mahasattvas of the ten directions and the three periods
of time, numerous as particles of dust in a Buddha kshetra, who
form the infinitely repeated inexhaustible layers of the sea-wide
Flower Adornment assembly in the Flower Treasury Realm, appearing
from between the eyebrows, within the Lion Throne, and inside
the Bodhi tree.
With single-minded reverence we now bow to Shariputra
and the five hundred Sound Hearers, the six thousand Bhikshus,
and all the other Sound Hearers and Those Enlightened to Conditions
in the Sangha of Sages and Worthies in the Buddha kshetras of
the ten directions in the final assembly at the Jeta Grove.
With single-minded reverence we now bow to the
Eternally Dwelling Triple Jewel on behalf of the vajra-wielding
spirits, the body-cluster spirits, the foot-travelling spirits,
the Way-place spirits, the city-ruling, earth-ruling, mountain-ruling,
forest-ruling, herb-ruling, crop-ruling, crop-ruling, river-ruling,
ocean-ruling, water-ruling, fire-ruling, wind-ruling, space-ruling,
direction-ruling, direction-ruling, night-ruling, day-and-so-forth
ruling spirits, the gods, dragons, and others of the eight-fold
division, Shakra, Brahma, the Heavenly Kings, the measureless
numbers of gods and godlings of the sun and moon, and the entire
sagely assembly in the Flower Adornment Sutra.
With single-minded reverence we now bow
to Universal Worthy Bodhisattva Mahasattva, Host of the Flower
Adornment Repentance, who cultivates the great Kings of Vows and
totally contains the esoteric and wonderful. (three bows)
(Place the five limbs on the ground and bow with ultimate sincerity.
Contemplate: The nature of the worshipper and the worshipped is
empty and still. My Way-place here is like the pearl of Indra.
Universal Worthy Bodhisattva manifests within it. My body appears
before Universal Worthy Bodhisattva Seeking eradication of obstacles,
I make obeisance at his feet .)
(When the blowing to the Buddhas is finished, one should formally
and single-mindly kneel in reverence with the body upright and
with awesome deportment. Having lit celebrated kinds of incense,
one should hold the thought of Universal Worthy Bodhisattva, the
repentance host, as if he were appearing before one's eyes with
his measureless adornments and retinue circumambulating him. One
should then confess all the evil karma that one has created from
measureless kalpas up to now, and express ones determination to
stop its continuation and never again to create anymore. One should
use proper wisdom and contemplate the nature of offenses as empty,
located neither inside nor outside. One should reverently bring
forth the great Bodhi mind, and resolve to eradicate afflictions
as many as grains of sand in the Ganges River. While one contemplates,
one should recite as follows:)
I only hope the Triple Jewel will take pity
and rescue me, along with other living beings, from all the obstacles
we have committed from beginningless time, and suddenly melt away
our karma involving delusion, transforming it into causes for
purity. The body and mind are identical with emptiness; offenses
and blessings have no owner. May we understand and see that our
true nature is the same as the Dharma-body of the Buddhas. May
the offenses and transgressions of the three karmas become the
three liberations. May the heavy obstructions of the six faculties
turn into the six penetrations.
(After the recitation, one chants aloud:)
Universally on behalf of the four types of kindly
ones, those in the three states of existence, and all living beings
in the Dharma Realm, with the hope that we may extinguish all
obstacles completely, we return our lives in repentance and reform.
(After chanting this, one stands up, bows once, and then kneels
again. One should employ the Ten Heats which go against the flow
of birth and death, to counteract those that follow the flow,
and while contemplating, silently recite the following verses
by National Master Qing Liang:)
From Beginningless time we have given rise to
ignorance, and also met bad friends who have increased our emotion.
With no intention of following and rejoicing, we have destroyed
goodness forever. From body, speech, and mind, evil has gradually
been produced. In thought after thought it spreads everywhere,
defiling all it touches. Instant after instant it continues, as
we scheme day and night. Not wanting people to know, we have concealed
our mistakes. Not fearing the evil destinies, we have indulged
ourselves in every way. With no shame and no remorse, we have
entered the nets of demons. By denying cause and effect, we have
fallen into the pit of icchantikas. We have followed the flow
and have turned our backs on our source, and so on the sea of
the suffering of birth and death there have arisen great waves.
Fortunately we have heard the teachings of the Thus Come One and
his elder disciples and now wish to go against the flow and give
up our base ways. With proper faith in cause and effect, we break
through being icchantikas. With shame and remorse before gods
and people, we break out of shamelessness. By fearing the evil
destinies, we break through heedlessness. By confessing our evil
karma, we break through concealing our mistakes. By cutting off
the continuing mind, we break off constant thought. By bringing
forth the Bodhi resolve, we break through the imaginary and dependent.
By cultivating merit and correcting errors, we break up self-indulgence.
By protecting the Proper Dharma we break through non-rejoicing.
By recollecting the Buddhas of the ten directions, we break with
evil friends. By contemplating the nature of offenses as empty,
we break from the bonds and servants.
(In the above six verses, the first three, up to ... the sea
of suffering of birth and death, are the Ten Hearts which follow
the flow of birth and death and need to be corrected. The last
three up to ... by contemplating the nature of offenses as empty,
are the Ten Hearts that go against birth and death. Once starts
now to reverse and break through them. One should reflect in detail
on the phenomenal and noumenal aspects of Heats which go against
the flow, become familiar with them, recite them aloud, and be
mindful of them. After contemplating, one chants:)
With a straight mind, I, disciple (give name)
return my life in repentance and reform to the inexhaustible Triple
Jewel of the ten directions. We hope the Triple Jewel will take
pity on us and bear witness.
We and all living beings of the Dharma Realm,
from beginningless kalpas past, because of greed, hatred, and
delusion, in body, mouth and mind, have attached to forms with
our eyes, which has confused our fundamentally pure mind, so we
do not see the Dharma-body of the Thus Come Ones which is everywhere
pervasive.
Our ears have been greedy for sounds, which
has blocked the emptiness of our self-nature, so we do not hear
the perfect sound of the Thus Come Ones speaking Dharma.
Our noses have been greedy for smells, which
has given rise to the bonds and servants, and so we cannot smell
the wonderful fragrance of merit and virtue.
Our tongues have been greedy for flavors, and
so we have devoured the flesh of living creatures. We have told
lies, used frivolous speech, done backbiting, and have spoken
harshly. We have slandered the Triple Jewel and insulted our close
relatives, so how could we taste the flavor of the most profound
Dharma of the Thus Come Ones?
Our bodies have attached to sensations of touch
and we have doted on defilement without end, being reckless and
confused day and night, without knowing how to stop and without
satiation. We have committed all manner of evil, through killing,
stealing and through lust, and so the light of all Buddhas cannot
shine upon us.
Our minds have attached to Dharmas, and meeting
states we have seized upon conditions, constantly giving rise,
in thought after thought, to greed, anger, and deviant views.
Since all evil comes from the mind, how could we possibly know
the most profound Dharma Realm of the Thus Come Ones?
The six faculties and the three karmas have
combined to enact all sorts of wrong-doing, up to and including
the creation of measureless, boundless karmic obstacles, both
heavy and light. If this evil karma had substance and appearance,
the limits of empty space could not entirely contain it.
But, because of a speck of goodness, we have
received the reward of becoming human beings, and have the great
fortune to meet the Great Flower Adornment Sutra of the Thus Come
Ones, the wheel of perfect and completed causes. Relying on this
Dharma-door we cultivate this repentance Dharma.
We, now, with the three karmas purifed, before
the assemblies of all Buddhas and Bodhisattvas, throughout the
Dharma Realm in lands as numerous as motes of dust, sincerely
repent and reform of our offenses, and vow never to commit them
again, but to always dwell in all the merit and virtue of pure
precepts.
We only hope that our original Honored One Vairochana
Thus Come One, the Conduct and Vows Repentance Host Universal
Worthy Bodhisattva, Manjushri Bodhisattva, and the inexhaustible
Triple Jewel of the sea-wide Flower Adornment assembly will have
pity and be Protect and be mindful of us. May the sun of wisdom
let fall its light and melt the frost of the karma and delusions
of our body and mind. May the wind of kindness universally topple
our Mountains of heavy obstructions. May the long flow of Dharma
water wash away the defilements of our minds.
May the three poisons of our minds transform
into the three secret treasuries. Together with all beings may
we universally ascend to the Realm of Truth. May we all, like
Good Wealth, in this very life accomplish the ten great Kings
of Vows of Universal Worthy:
1. To worship and respect all Buddhas; 2. to
praise the Thus Come Ones; 3. to extensively cultivate making
offerings; 4. to repent of karmic obstacles and reform; 5. to
follow along with and rejoice in merit and virtue; 6. to request
the turning of the Dharma wheel; 7. to request that the Buddhas
remain in the world; 8. to always study with the Buddhas; 9. to
constantly accord with living beings; 10. and to universally make
transference to infinite beings throughout empty space and the
Dharma Realm.
I vow that all living beings will be constantly
peaceful and happy, without sickness or suffering. I vow that
no one will succeed in doing any evil, but that all will quickly
perfect their cultivation of good karma. I vow to close the doors
to the evil destines and open the right paths of humans, gods,
and Nirvana.
I will stand in for beings and receive all the
extremely severe retributions that cause suffering which they
bring on with their evil karma. I will liberate all these beings
and ultimately bring them to accomplish Unsurpassed Bodhi.
May we be able to rescue living beings from
the sea of suffering and afflictions, so that they escape. May
all of us be reborn in the Land of Ultimate Bliss of Amitabha
Buddha.
(Stand and chant:)
Having made these vows of repentance and
reform, he return our lives and bow to Vairochana Buddha, Universal
Worthy Bodhisattva, and all Three Jewels. (Stand and half
bow)
(Circumambulation is done to express ones earnest admiration
for the subtly wonderful merit and virtue of the Triple Jewel.
Before circumambulating three or seven times, one should first
stand and contemplate: This Way-place is like the Dharma Realm.
The Triple Jewel of the ten directions completely fills up empty
space. As I circumambulate the Dharma seat, the Three Jewels of
the ten directions in mind and nature are still and extinct, yet
the reflections appear throughout the ten directions. The thoughts
in our minds are like dreams, and the Brahma sounds are like an
echo. While circumambulating, one should not become scattered
or confused, but single-mindedly chant:)
Namo Budhhas of the ten directions. Namo Dharma
of the ten directions. Namo Sangha of the ten directions. Namo
Vairochana Buddha of the Land of Eternal Still Light. Namo Nishyanda
Buddha on the thousand flowered dais. Namo Shakyamuni Buddha of
the Saha World. Namo Amitabha Buddha of the Land of Ultimate Bliss.
Namo all Buddhas of the Flower Treasury World-system as many as
motes of dust. Namo Great Means Expansive Buddha Flower Adornment
Sutra, the perfect teaching of the One Vehicle. Namo Repentance
Host of the Flower Adornment Sutra, Universal Worthy Bodhisattva.
Namo Flower Adornment leader, Manjushri Bodhisattva. Namo greatly
kind and compassionate Contemplator of the Sounds of the World
Bodhisattva. Namo Maitreya Bodhisattva, Buddha of the future.
Namo all great Bodhisattvas of the Flower Adornment assembly as
vast as the sea. Namo all the Good and Wise Advisors, Bodhisattvas
as numerous as sands of the Ganges. Namo Good Wealth Bodhisattva,
who in one life achieved perfection. Namo all Bodhisattvas, Mahasattvas,
in the kshetras like the net of Indra in the Flower Treasury World-system.
(Circumambulate three or seven times, and then return to your
place before the images and chant the Three Refuges.)
I take refuge with the Buddha, and vow
that living beings will cause the Buddha-seed to continue and
prosper and bring forth the unsurpassed resolve. (one bow)
I take refuge with the Dharma, and vow
that living beings will deeply enter the Treasury of Sutras and
have wisdom like the sea. (one bow)
I take refuge with the Sangha, and vow
that living beings will form a united great assembly, one and
all without obstruction. (one bow)
Namo Universal Worthy King Bodhisattva
of Great Conduct (chant three times)
End of The Flower Adornment Repentance
Ceremony
of Universal Worthy Conduct and Vow
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