1

Department of Buddhist Studies

Fo Guang University

Annotation on the “Abridged Manual for Cultivation

and Realization of [Repentance] Ritual [based on] the

Scripture of Perfect Enlightenment Bodhi Site”

compiled by Jingyuan (1011-1088)

by

Shih Miao Di

(Lee Bee Pin)

2

ABSTRACT Annotation on the “Abridged Manual for Cultivation and Realization of

[Repentance] Ritual [based on] the Scripture of Perfect Enlightenment Bodhi

Site” compiled by Jingyuan (1011-1088)

By Shih Miao Di

This thesis includes an annotation on the Abridged Manual for Cultivation and

Realization of [Repentance] Ritual [based on] the Scripture of Perfect Enlightenment

Bodhi Site compiled by Jingyuan (1011-1088). Some portions of the translation version

are placed in Appendix section. Generally, the Abridged Manual is the summary

version of Zongmi’s 18 scrolls of Liturgy for Cultivation and Realization of Scripture of

Perfect Enlightenment Bodhi Site.

This study was done due to my interest in Huayan tradition and repentance

practice in Chinese Buddhism. In addition, research on this Manual has not been done

by any scholars; as a result, I selected this one scroll of Abridged Manual to be my

major research topic. Since previous scholarly research and translation on this manual

were rare to find, most of my academic references were from Chinese Buddhist Canons.

Hence, I used the textual and historical analysis methods.

My research objectives were to analyze the contents of this Abridged Manual and

from it I could discover the history and procedure of repentance ritual in Chinese

Buddhism particularly from the point of Huayan tradition.

In short, because this one-scroll Abridged Manual was very succinct, most of its

contents were ambiguous. I had to frequently referring to Zongmi’s Great Ritual to

clarify its actual meanings.

From Jingyuan’s point of view, Daoan (312-385) is the first person who wrote a

formal repentance ritual, the Fivefold Repentance in his Essay of Four Sections of

Repentance, in the Western Jin (265-316), and Zhiyi (538-597) is the first person who

successively transformed repentance ritual into a well organized liturgical practice.

Repentance liturgies which compiled by Zongmi and Jingyuan were different from

others as their Invitation ceremony was held before the Offering ceremony, and their

main statues which enshrined in the Bodhi site were the Three Sages of Huayan.

Simultaneously, this Manual encompasses the repentance of principle and phenomena.

My studies were just a general research on this topic, further profound and

specify studies could be done, and hopefully my immature research could be an

academic reference.

3

Introduction

This research was conducted due to my interest on Huayan tradition and

repentance ritual in Chinese Buddhism. I selected the Abridged Manual for

Cultivation and Realization of [Repentance] Ritual [based on] the Scripture of

Perfect Enlightenment Bodhi Site1 compiled by Jingyuan (1011-1088) as my

research topic because it has not been done by any scholars and also has not been

translated to English by any scholars or Buddhist organizations.

General speaking, this Abridged Manual is the summary version of Zongmi

(780-841)’s, the fifth patriarch of Huayan tradition, 18 scrolls of Liturgy for

Cultivation and Realization of Scripture of Perfect Enlightenment Bodhi Site2.

Clearly, Zongmi compiled this Great Ritual based on the Scripture of Perfect

Enlightenment3. It was later summarised by Jingyuan, Teacher who revived the

doctrines of Huayan and the seventh patriarch of the Huayan tradition, in 1069, in the

Song dynasty.

Although this Abridged Manual is in one scroll but after translation, it has huge

amount of pages. For this reason, I would select some sections of my translation

version to annotate and to reconstruct various aspects of its contents. Finally I would

summarize my findings into a concise conclusion.

As this research has not been done by any scholars, most of my resources are

from Taisho and Xuzangjing. It is because these two versions are the most common

and easily to obtain. Furthermore, this Abridged Manual and other repentance

liturgies can only be found in Xuzangjing,

Although most of my references are from Chinese Buddhist Canons, I still tried

to find some of the scholarly achievements of my predecessors to assist in my studies.

Of primary importance for this research is a dissertation called the Sacred Literature

into Liturgy: Jingyuan (1011-1088) and the Development of the Avatamsaka Liturgy

in Song China,4 by Rev. Hengsure. Rev. Hengsure made an informative research on

biography of Jingyuan. His translation of Avatamsaka Liturgy for Cultivating and

Realizing the Practices and Vows of Samantabhadra Bodhisattva compiled by

1《圓覺經道場略本修證儀》yuanjuejing daochang lueben xiuzhengyi (Xuzangjing, v129). Hereafter

Abridged Manual. 2 《圓覺經道場修證儀》yuanjue jing daochang xiu zheng yi. Hereafter Great Ritual.

3 Hereafter SPE.

4 Hengsure, “Sacred Literature into Liturgy: Jingyuan (1011-1088) and the Development of the

Avatamsaka Liturgy in Song China” (PhD diss., the Graduate Theological Union, 2003).

4

Jingyuan had been used extensively as my major reference for my English translation

of the Abridged Manual. It is because both liturgies have similar contents which came

from same author.

This Abridged Manual has its significant arrangement of events. Its Invitation

Ceremony is held before the Offering of Incense and Flowers Ceremony. For other

Buddhist Schools, it is normally performed after the Offering Ceremony. From

Zongmi’s point of view, the Buddhas and Sages must be present before one makes an

offering5. Otherwise, there would be no recipients to accept one’s gifts. Thus,

Jingyuan kept the idea of Zongmi, and applied it on his other made repentance

liturgies.

Furthermore, from my translation, I found a printing error that showed 西明

Ximing instead of 四明 Siming in the introductory section. It should be Siming Fazhi

Zhili 四明法智知禮法師 (960-1028), the 17th

patriarch of Tiantai lineage, with Ciyun

Zunshi 宋天竺寺慈雲遵式 (964-1032) that can then be indicated as the descendents

of Zhiyi. Moreover, most of the contents of this Abridged Manual were unclear, as so

I had to constantly refer to the 18 scrolls of Great Ritual

From my point of view, further research can be carried out on this study in more

specific way, and in turn it needs more time and effort. Eventually, I hope my

English translation of this Abridged Manual can be a useful research material in

scholarly field, and my immature research can evoke other scholars to do a further

study on it.

Chapter One

Annotated the Translation of the “Abridged Manual for Cultivation

and Realization of [Repentance] Ritual [based on] the Scripture of

Perfect Enlightenment Bodhi Site”

The Abridged Manual records a brief historical background of Chinese

Buddhist repentance ritual. Generally, the history of repentance ritual in Chinese

Buddhism recorded by Jingyuan could be divided into three periods: the earliest

period of development of repentance ritual started in the Western Jin (265-316),

5 Appendix: Preface of the Abridged Manual.

5

Daoan (312-385) is the first person who wrote a formal repentance ritual, the Fivefold

Repentance in the Essay of Four Sections of Repentance; the second period is the time

of the Chen and Sui dynasties, associated with the Zhiyi (538-597)’s Lotus Sutra

Repentance Liturgy and his other works. Zhiyi is the first person who successively

transformed repentance ritual into a well organized liturgical practice. The third period

is marked with the compilation of Zongmi’s Liturgy for Cultivation and Realisation

of the Sutra of Perfect Enlightenment Bodhi site6 during the Tang dynasty.

In general, the Abridged Manual consists of ten sections, they are

1. General Explanation for the Circumstances and the Origin of the ceremony

2. Strictly Purifying the Bodhi site

3. Respectfully Inviting the Worthiest Sages

4. Offerings and Contemplating

5. Sitting Upright and Contemplating

6. Praising and Venerating the Tathagata

7. Bow in respect to the Triple Gem

8. Practice the Fivefold Repentance

9. Circumambulation and Recitation

10. Warning and Exhortation for practice

The Abridged Manual although is in one scroll but after the English translation,

it consists of huge amount of pages. As a result, I decided to select only a few

sections to do the annotation.

Below is the annotation on the selective sections from the translated Abridged

Manual.

2.1 Annotation on Section One: the General Explanation for the Circumstances

and the Origin of the Ceremony7

6 Zongmi (Tang), Yuanjue jing daochang xiuzheng yi《圓圓圓圓圓圓圓圓》18 Scrolls (Xuzangjing

128). 7 Appendix , Section one of the Abridged Manual.

6

In section one, the doctrine of “one-mind”, the three natural abilities or capacities,

the two kinds of repentance – Principle and Phenomena, and sutras and manuals that

influence the making of this Abridged Manual.

2.1.1 The doctrine of “one-mind”

Jingyuan believes that the ritual practice of this Abridged Manual generally based

on the doctrine of “one-mind” and the teaching of “perfect enlightenment” (yuanjue

圓圓) from the Sutra of Perfect Enlightenment. In this section, Jingyuan explains that

the meaning of yuanjue- perfect enlightenment is in fact similar to the doctrine

“one-mind” (yixin), which is the core teaching of the Buddha. This idea was in tenor

with the understanding of “perfect enlightenment” proposed by Pei Xiu

裴裴( 791-864), Official Minister of the Tang, in the Preface of Zongmi’s Abridged

Commentary for Sutra of Perfect Enlightenment (hereafter ACPE), he states that the

yuanjue is in fact the “one-mind.”

Similarly, the Sutra of Perfect Enlightenment states that

“Perfect enlightenment emanates pure true suchness, bodhi, and nirvana, as well as the

paramitas to teach Bodhisattvas. The original-arising [purity] of the causal ground of all Tathagatas

relies on the complete illumination of [intrinsic] enlightenment, which is pure [in essence] and

permanently free from ignorance. Only then do the [Tathagatas] accomplish the Buddha Path8.”

In short, “one-mind” represents the same reality as the true suchness, bodhi, and

nirvana (tranquil extinction). The characteristics of one-mind can then be classified as

pure, permanent, joy, and free from ignorance 清清 ( qingjing，常chang，

樂le，無無無wu wu ming).

This “one-mind” also is the perfection and completeness of intrinsic

Buddha-nature of all beings. In addition, this one-mind doctrine also can be

understood as the single reality of dharmadhatu 法法 ( fa jie), and the mind of

Tathagatagarbha 如如如 ( ru lai zang). All the Buddhas rely on this one-mind to

accomplish the Buddhahood.

Furthermore, this one-mind is the original source9 of all Buddhas, which is called

Dharmakaya 法法 ( fa shen). It is the mind ground 心心 ( xindi) of all sentient beings

8 Sheng-yen, Complete Enlightenment, (U.S.A.: Dharma Drum Publications, 1997), 16, and the Song

Qisha Tripitaka 宋磧砂藏, Vol. 12, No. 414, 860. 9 Original source is referr 本本ed to benyuan.

7

therefore it is commonly referred to the well known term- Buddha nature 佛佛 (

foxing).

Since the perfect enlightenment or one-mind is the mind ground of all sentient

beings, it is able to embrace all beings with three different abilities. It is as stated in the

Abridged Manual that

“the Buddha spoke of the Perfect Enlightenment reveals the “one-mind” doctrine or Dharma,

which embraces all beings with three different abilities10

”

These three different degrees of capacities are superior capacity 上上 ( shang

gen)11

, medium capacity 中上( zhong gen)12

, and inferior capacity (下上xia gen)

respectively.

2.1.2 The Three Natural Capacities

It is as stated in Shishi jigu lue, 4th

fascicle, that

“the Tathagata came into this world with the sole purpose of preaching the Dharma according

to the natural capacities of every living being. For the living beings with the superior capacities the

Buddha had disclosed the doctrines of great Mahayana sudden enlightenment, and to medium and

inferior beings, who were unable to understand the doctrines of sudden teachings, the Tathagata

“opened” the Gate of Contemplation in order for beings of these types of capacities to think and

contemplate Buddha and then be able to be reborn in the utmost joyful land.13

”

In this section, it is to discuss about the three natural capacities. People with

superior capacity have penetrative wisdom; in contrast, people with inferior capacity,

possess insufficient capabilities and dull powers. With these diverse capacities, there

are Three Contemplations Practices which were designed to suit the needs of every

group of people. These Three Contemplation Practices are “Contemplation of

Penetrative Awareness” 通無通通 ( tong ming guan xing), “Contemplation of Separate

10 Appendix, the translated Abridged Manual, or Yuanjue jing daochang luben xiuzheng

yi《圓圓圓圓圓圓本圓圓圓》卷 ：：吾吾吾吾圓圓吾。開開開開開開開開開開」1 (Xuzangjing 129,

001). 11 上開 superior ability: Beings with superior organs of sight, hearing, smell, taste, touch, and dharma, or it

can also refer to beings with superior ability on cultivation of Buddha Path. It also referred to the superior 五開 信 進 念 定ability of the Five Roots ( ): Roots of faith ( ), diligence ( ), mindfulness ( ), samadhi ( ), and 慧wisdom ( ). (Hodous, op.cit., 56, and Fo Guang Dictionary, (Taiwan: Fo Guang Publications, 1962),

720) 12中開 六開Medium ability, neither clever nor dull, of each of the six organs . (ibid.) 13

Juean圓覺 (Yuan), Shishi jigu lue《釋釋釋釋圓》: ：如如如如如開如開如。為上開開開為上為為為為為。中中開開中中為中。是是吾開是是是念吾佛佛佛佛。」(CBETA, T49, no. 2037, p. 839, b15-18)

8

Awareness” 別無通通 ( bie ming guan xing) and the “Bodhi site Practice” (道道道通

dao chang jia xing or 道道道道 dao chang chan hui) respectively. The ACPE14

,

compiled by Zongmi, states that the “Contemplation of Penetrative Awareness” was

designed for people with superior capacities to cultivate and to achieve awakening,

whereas the “Contemplation of Separate Awareness” is suitable for people with

medium ability to cultivate and to accomplish the realization, while the

“Contemplation of Bodhi Site Applied Practice” is fit for those people with inferior

capacity. Thus, in this first section of the Abridged Manual, it states that

“the contemplations of penetrative15

and separate16

gates are established independently. The

Bodhi site17

of repentance was established as the third.”

The “Contemplation of Penetrative Awareness” is classified as the “Chan of

mundane and super mundane (世世世世世世世)” by Zhiyi18

, and people who have

the equal capacity of high wisdom and samadhi can practice it and achieve the level of

Chan without outflows19

(無無 wulou). Thus, this contemplation method is

appropriate for people of the highest capacity.

Meanwhile, the “Separate Awareness” has two significant meanings; it is named

“separate” because it is separated from the previous method (the penetrative); and

furthermore, “separate” means that each individual could practice his/her own separate

method, such as “A” person may practice the Three Contemplations (samatha,

samapatti, and dhyana), and “B” person may practice only samatha, while “C” person

may practice both samatha and samapatti, or vice verse. Simultaneously, all the

practices culminate in the all-embracing universal practice of the “Twenty-five

Wheels” (二二二二) of meditation methods20

. Each meditation method fits the natural

14 Yuanjue jing lue shou《大方廣圓覺修多羅了義經略疏》, 1

st fascicle (CBETA, T39, no. 1795, p.

539, a22-29). 15 通通是 tongmingguan Contemplation of penetrative awareness: is the kind of dhyana, in which one will

penetrate and contemplate the three things, such as breathing, form, and mind, without obstruction, and will 通通achieve Six supernatural powers and three enlightenments, thus it is called penetrative awareness

tongming. 16 別通是 biemingguan Contemplation of separate awareness: dhyana method for the sentient beings with

intermediate capacity. 17 圓圓道道 Daochangchanhui 圓圓道道, it is also known as Daochang jiaxing, “Bodhi site Applied

Practice.” “Bodhi site Applied Practice” is a cultivation method for sentient beings with inferior capacity

to practice and to accomplish realization. 18 林林林 Lin Huei Sheng , “The Meditation System of Zhiyi—with a Focus on “Tongming guan” 智開智智智智開：是：通通是」為中開智為為,” Religious and Cultural Newsletter of Cheng Da, 4

th

Ed., (2004), 80-82, http://www.ncku.edu.tw/~chinese/journal/JRCS4/04.pdf. 19

Zhiyi, Shichan bo luomi cidi famen釋釋釋釋釋釋釋開是, (T46, p524a-b), and Lin Huei Sheng, Ibid. 20

Zongmi (Tang), ACPE《智大大圓圓圓大釋大大圓圓大》”, 2nd fascicle (T39, no. 1795, p. 557,

a15-23):

9

capacity of certain individual, thus the practice is called “separate”. The

“Twenty-five Wheels” meditation methods are well described in the Chapter of Sound

Discernment Bodhisattva 辯辯菩菩 of the SPE21

.

On the other hand, “Bodhi site Applied Practice” is for sentient beings with

inferior capacity to practice and to realize the Perfect Enlightenment. As stated in the

ACPE, 2nd

fascicle, a place where people can obtain truth teachings is called “Bodhi

site Practice22

”. At this place, in order to achieve the realization, one vows to practice

diligently within a specified time. This is called “Applied Practice (道通jiaxing)”23

.

Concerning the people of inferior capacities, although they might have faith and

understanding of the previous teachings, their obstructions are still very heavy and

their minds are unstable. Consequently, they must set the strict self-disciple rules and

then enter the Bodhi site. With these strong favorable conditions and excellent

situation, Zongmi comments that there must be a hope for this effort24

.

In short, Zongmi states that the Contemplation of Universal Vision encompasses

the superior capacity, whereas the Three Contemplations and the Twenty-five wheels

embrace the medium capacity, the Bodhi Site Applied Practice is for people with

inferior capacity25

.

In this Abridged Manual, two metaphors were applied to illustrate the two natural

capacities. The superior capacity people are exemplified by a good horse that will run

out of a stable as soon as it sees only the shadow of whip, while the inferior capacity

people are illustrated as the buried treasure which needs a proper treatment. The buried

treasure is symbolised as the natural ability (perfect enlightenment) which deluded by

the dusts of afflictions, and need to practice skilful means method to heal the sickness.

2.1.3 Two kinds of Repentance – Principle and Phenomena

：別通是道。中開圓圓中別通開。有有有有。開一一開一一一一一是圓一一一圓一。故一故別。有一一是二二二別。如開是如開一如開。如開如有或或或或或有或五種。二各開各故各別吾。」 21

Buddhatrata (Tang), the Sutra of Perfect Enlightenment, Qisha Tripitaka (12), 865a-866a. 22

圓圓 daochang 23

Zongmi, ACPE, 2nd

fascicle, op.cit., 571, a18-26: ：圓圓道道中開圓圓。得圓吾得故得圓圓。謂佛一得謂謂謂謂。道加加道是加圓一故故道道。中開圓圓開。謂謂信謂一開。開而而開而。須一圓圓二為須須。緣緣緣林一加加有謂。」 24

Zongmi, ibid., 571, a18-26: 25

Zongmi, 1st fascicle, ibid., 525, a18-19: ：普普是是開上開。開是三三開中開。圓圓道道開中開。」

10

Jingyuan mentioned two kinds of repentance ritual in his introductory part. These

two kinds of repentance ritual are Principle- Li26

repentance, and Phenomena-shi27

repentance. These two kinds of repentance can be practiced by monastic as well as

laypersons, thus at the end of this liturgy manual, it mentions that this liturgy can be

cultivated by Four assemblies; they are Bhiksu, Bhiksuni, Upasaka (layman) and

Upasika (laywoman).

Defining these two kinds of repentances, the Samantabhadra Bodhisattva

Dhyanacarya Dharma Sutra28

(hereafter SBDS) states that if a practitioner practicing

day and night diligently bowing to the Buddhas of Ten Directions, this is known as the

Repentance of Phenomena. If one contemplates the mind, and realizes that there is no

mind and it produces from inversion thoughts; then if one intends to repent and confess,

one should sit upright and contemplate on the reality; this is known as the Repentance

of Principle. The SBDS also clearly indicates that

“all the ocean of karmic obstacles are produced from our delusive minds, if one intends to

repent and confess, one should sit upright and be mindful of reality, all the offenses are like the frost

and dew, the light of wisdom can eradicate them.29

”

This clearly indicates that the way of practicing the Repentance of Principle is to

contemplate the reality by using one’s wisdom; eventually one realizes the nature of

evil karma is in fact empty. Through applying one’s wisdom to eliminate one’s

delusive mind and perception, ultimately one will realize the dependent origination or

causes and conditions of all phenomena, and see all dharma as empty in nature.

Therefore, the existence of evil karma can then be refuted, and no evil karma is present

and visible. With wisdom, one sees the reality of all dharmas, where there is no doer,

and the done. Through this type of repentance, it can repent and eliminate not only the

nature and obscured offenses, but also the offenses of Five Deadly Crimes. It is as

stated by Chengguan in his Commentary for Avatamsaka Sutra- Chapter of Practice

and Vows, Huayan jing xing yuan bin shu《華華華通華華華》 that the Repentance

26 理懺: to repent by seeing that nothing has an independent existence and to get rid of illusion by seeing

that no illusion has an independent existence. 27

事懺: to repent by praising and worshipping Buddhas, chanting sutras, and doing other practices to get

rid of illusions of phenomena. 28

Dharmamitra 曇無蜜多 , trans. (Song-Yuan), Samantabhadra-bodhisattva-dhyana-carya-dharma-sutra 《佛說觀普賢菩薩行法經》(T. 9, No.277). 29

Dharmamitra曇無蜜多, ibid. , p. 393, b10-12： 「一切業障海，皆從妄想生，若欲懺悔者，端坐念實相，眾罪如霜露，慧日能消除」

11

of Phenomena eliminates the minor offenses, while the Repentance of Principle

eradicates its root.

In addition, the Grove of Pearls in a Dharma Garden or Fayuan zhulin30

(hereafter

FYZL), 86th

fascicle, mentions that the Repentance of Phenomena can cease light

karma and can lighten the heavy karma. It cannot clean away the karmic of offences

thoroughly, this means it will leave residues (of offenses) behind, while the

Repentance of Principle can definitely help one to get rid of all karmic offenses

without remaining; as a result, the contemplation of principle is defined as a Real

Repentance 31

.

The way of practicing the Repentance of Phenomena is to repent one’s offense in

front of prominent monks, or confess before the Buddhas and Bodhisattvas. In the

process of repentance, one constantly honors the Triple Gem and prostrates before the

Buddhas and Bodhisattvas, chants sutras, vinaya, or dharanis or Buddha’s name, and

contemplates Buddha and Bodhisattva’s images until one receives auspicious signs,

which imply that one’s evil karma had been eliminated. This kind of practice indicates

that the Repentance of Phenomena relies on the signs of things in order to achieve the

purpose of repentance.

The eternal factors, such as physical actions (chanting and prostration) and signs of

response directly influence the effectiveness of this repentance. The examples found in

the Abridged Manual which could be classified as the Repentance of Phenomena

practice are Sitting-upright and Contemplating, Praising the Buddha, Performing

Fivefold Repentance, Chanting the Buddhas’ and Bodhisattvas’ names and sutras.

Essentially, to receive an auspicious signs, practicing the Repentance of

Phenomena requires an observation of strict rules or precepts, concentration, and

more important is one’s persistence mind 恆常心( heng chang xin) which can carry on

this practice for months or years or even in one’s whole life. It is like Zhili, the 17th

patriarch of the Tiantai tradition, and Zunshi, the “Hundred Editions Repentance

Master,” devoted their lives on repentance cultivation and propagation. Thus, in this

Abridged Manual, Jingyuan constantly encourages practitioners to be diligent and

solemn, sets up strict rules for performing the ritual in order to create the favorable

conditions. For cultivation period, the Great Ritual established three fixed cultivation

periods as stated in the SPE (120 days as the long period, 100 days as the medium

30 圓如 《開法法林》 Daoshi , (Tang), , 100 fascicles (T53, No.2122). 31 ：故故是為是故道道」 Daoshi, ibid., : (CBETA, T53, No. 2122, p. 916, b11-19)

12

period, and 80 days as the short period), while because of the Age of Final Dharma,

Jingyuan reorganized it to one fixed period.

Furthermore, the FYZL also mentions that a confused mind relies on

“phenomena” to repent and confess; in contrast a wise mind depends on “principle” to

repent and confess32

.

At this point, it can be concluded that the Repentance of Phenomena is aimed for

people with medium and inferior capacities, whereas the Repentance of Principle is

suitable for people with superior capacity.

These two kinds of repentance are included in this manual thus, people with

diverse capacities can practice this Abridged Manual together in the same Bodhi site,

and all the obscured karma and heavy karma can thoroughly be wiped off.

2.1.4 Sutras and manuals that influence the making of this Abridged Manual

According to Jingyuan, Zongmi had collected the essences of various sutras for

compiling it. The list of the sutras which had influenced the production of this SPE

repentance liturgy besides its primary text-the Sutra of Perfect Enlightenment, are the

Sutra of the Buddha-names33

, Avatamsaka Sutra34

, Guanfo sanmei haijing

(Buddhadhyāna-samādhisāgara-sūtra)35

, and Srimala Sutra. Besides the influences of

sutras, other previous repentance liturgies also inspired the making of this manual. The

previous repentance liturgies which have influenced the creation of this ritual text are

the Fivefold Repentance from The Essay of Four Sections of Repentance which was

written by Daoan, Ratnamati’s Seven Ways of Bowing to Buddhas, and the most

influential liturgy is from Zhiyi’s work, such as The Great Calming and

Contemplation, the Lotus Sutra Samadhi Repentance, and the Guoqing bailu36

.

All the mentioned scriptures and texts have become Zongmi’s main references

for compiling this repentance manual, and Jingyuan just made a summary of the

manual. In addition, Jingyuan in his Abridged Manual added the Qingliang Verses37

in Section Eight: Practicing the Fivefold Repentance. These Qingliang Verses implies

32 Daoshi, ibid.

33 Bodhiruci (Yuan-Wei), trans., 12 fascicles (T14, 440), or Translator (d.u.), 30 fascicles (T14, 441).

34 Siksananda (652-710, Tang), trans., 80 fascicles (T10, 279).

35 Tripitaka Master Buddhabhadra (359- 《是吾開觀觀圓429 Eastern Jin), trans., 》Guanfo sanmei

haijing (Buddhadhyāna-samādhisāgara-sūtra) (T15, 0643). 36 《摩摩摩是》》《開法開觀道圓》》 《國國國國》 and . 37 國清 偈 was assumed as a work of Qingliang State Preceptor-Chengguan澄是 (738-839) who is the 4

th

Huayan patriarch.

13

the Ten Minds of Contraction, and Ten Minds of Following the Cycle of Rebirth and

Death 逆逆二心( ni shun shi xin).

From my research, the Qingliang Verses only could be found in all Jingyuan’s

compiled repentance liturgies, such as the Expanded Liturgy for Cultivation and

Realization of Avatamsaka’s Samantabhadra Bodhisattva Practices and Vows38

,

Condensed Liturgy for Cultivation and Realization of Avatamsaka’s Samantabhadra

Bodhisattva Practices and Vows39

, and Liturgy for Cultivation and Realization of

Shurangama Bodhimanda 40

. I presumed that it may be a composite verse from

Chengguan (738-839)’s Commentary of Avatamsaka Sutra, 48th

fascicle, Chapter 35

of the Qualities of the Buddha’s Embellishments and Lights 如如如如如無如如華 ( ).

2.2 Annotation on Section Two: Strictly Purifying the Bodhi Site41

The purification ritual stresses purification of three things, which are Bodhi

site, clothing, and body. They are in fact the external factors that will affect the

calmness of one’s mind, because mind will produce causality thoughts when it

contacted with external environment. Thus, the text emphasizes that

“The mind is not alone; if it arises, it is due to conditions. If the conditions are pure, thus the

mind is pure.”

And in the Great Ritual, it also says that

“Bodhi site, clothing, and body are the abiding place for the practitioner’s mind42

”

Therefore, following section is ton discuss these three purification factors

2.2.1 Selection and purification of Bodhi Site

The Bodhi site must be strictly purified in order to inspire the development of

bodhi mind. Thus, selecting a best place for establishing Bodhi site is considered as an

important step for initiating a repentance ritual.

The best Bodhi site or place is said to be in a deep mountain valley or in a

remote and secluded forest. This is done in order to avoid all the external distractions,

38 《法華普華道華圓圓圓》 (Xuzangjing 95, 1055a). 39

Xuzangjing 95, 1066b. 40《首首華首圓圓圓圓》(Xuzangjing 95, 1073a). 41

釋有華第圓圓. 圓圓Note: daochang, a place for spiritual learning and practice, such as a temple or one's home, or

meditation hall. 42 《圓圓圓圓圓圓圓圓》卷 ：：首圓壇壇壇壇。皆是圓道一。開心一得吾」 1 (v128, p. 728, b17)

14

and other unfavorable conditions. However, if it is impossible to choose such an ideal

place, one should then at least select a place which is isolated from hectic crowds and

unclean places. It is because a pure place is needed for practitioners to dwell calmly.

The procedure which involves the selection of a pure and auspicious place for

establishing a Bodhi site and the cleaning of the old soil for building the foundation of

a Bodhi site are highly emphasized in the Esoteric Buddhist sutras and liturgies.

Certain esoteric sutras43

and liturgies which were translated and compiled by

Amoghavajra44

(705-774), and Li Wuchan45

(d.u.) in the Tang dynasty, elaborated the

idea that a Bodhi site must be built in a peaceful and pure place, or the best place to be

considered are the places which were resided by sages, or sarira (sage’s relics), or

close to the riverbanks, flourishing gardens, in deep forests and caves, and so on. The

old soil must be dug out and all the sharp stones and unclean objects such as bone, and

hair must be removed.

According to the MCDS, the old soil must be excavated up to 4-6 feet deep,

while the BKCL states that it is about 3-4 feet deep and roughly 8-18 feet wide. These

43 Amoghavajra (Tang), trans., Maha Cundi Dharani Sutra Qijuzhifomu suoshuo zhunti tuoluoni jing《七俱胝佛母所說准提陀羅尼經》卷 1 , (CBETA, T20, no. 1076, p. 180, b18-24) (hereafter MCDS),

Vajra Life Dharani Recitation Method Jingang shouming touluoni niansong fa《金剛壽命陀羅尼念誦法》卷 1 (CBETA, T20, no. 1133, p. 575, c8-11), Prajna Sutra of A Benevolent King Chanting Liturgy

Renwang huguo borui poluo miduo jing touluo ni niansong yigui 《仁王護國般若波羅蜜多經陀羅尼念誦儀軌》卷 1 (CBETA, T19, no. 994, p. 515, a10-24) (derived from the “Vajra Yogacara

Sutra” )(hereafter BKCL). 44 （ Amoghavajra 705- ）774 or Amoghavajra, or 一不不不 not empty Vajra. He was a great translator in

Tang dynasty, and one of the four great translators in Chinese Buddhist history. He is also the 6th patriarch

of Esoteric Dharma transmission lineage. A Singhalese of northern Brahmanic descent, having lost his

father, h 東觀e came at the age of 15 with his uncle to , the eastern sea, or China, where in 718 he became a 不不智disciple of Vajrabodhi (671-735). In 720, he arrived in Luoyang, however after Vajrabodhi passed

away, as his Master’s wish, he went home to India to collect many tantric or esoteric writings, sutras and

commentaries, as well as to learn the mudras, and consecration (abhiseka) rituals. In 746, he returned to

China, and did the empowerment for Emperor Xuan Zong of Tang. He was especially noted for

rain-making and stilling storms. His time until 771 was spent translating and editing tantric books in 120

volumes, and all his works were preserved in the Tripitaka, and his great efforts had made the Esoteric

Buddhism密密 rose to its peak of prosperity in the Tang dynasty. He died greatly honoured at 70 years of

age, in 774, the twelfth year of Tai Zong, the third emperor under whom he had served. The festival of 盂盂林盂feeding the hungry spirits is attributed to him. His 智智 一不開智 titles of and are Thesaurus of

Wisdom and Amogha Tripitaka, and with his Master Vajrabodhi, and Subhakara-sijha (637-735), they are

addressed as the “Three Saints of Kaiyuan開開開智開.” (Fo Guang Dictionary, op.cit., 975, and Hoduos,

op.cit., 108). 45

李無諂 Li Wuchan (Tang), trans., Dharani of Infallible Lasso Sutra Bukong juansuo toulou ni jing《不空罥索陀羅尼經》卷 1 (CBETA, T20, no. 1096, p. 415, a20-26). 李無諂 嵐釋Li Wuchan, Tang dynasty translator, from Northern India, lanbao native. He is proficient in

Sanskrit and Chinese. In 700, he translated the Bukongjuan suo toulou ni jing (one fascicle) 一不不不不釋不圓 吾佛佛佛at the Fo Shouji Monastery. His date of birth is unknown, because his life

history is unclear and cannot be traced. (Fo Guang Dictionary, op.cit., 2960).

15

two texts are Amoghavajra’s work with a variation in measurement of depth. The

depth of an excavation may not be a significant matter, but the old soil46

must be

sorted out in order to ensure the purity of ritual ground. The “sorted old soil” will then

be reused to refill the excavated ground. Amoghavajra’s works mention that if the

“sorted old soil” could fully refill the ground with much leftover soil, this signifies that

the ground is an auspicious site, and all your vows or wishes will be fulfilled soon47

.

Further processes such as perfuming the ground with fragrant clay, igniting the

lamps, burning various fragrant incenses, and hanging pennants and banners are also

parts of the purification procedure. In addition, the hanging of pennants and banners,

and burning of fragrant incenses and lamps also serve as the parts of offering

materials.

In short, this purification process is generally referred as “fixed a place 結法

jiejie” for an altar and special cultivation assembly.

The ideas of purification of Bodhi site with fragrant clay, light-up the lamps,

and burning aromatic incenses can also be found in other esoteric sutra, which is the

Mahabhiseka-mantra or Sutra of Consecration, translated by Tripitaka Master

Srimitra帛帛帛帛帛帛, in the Eastern Jin. In its 9th

fascicle, it is stated that

“if the four groups of Buddhist disciples fell serious ill, they shall use the fragrant clay to

perfume the ground, then ignite the lamps surrounding the ten directions and disperse a mixture of

colourful flowers. Burn various fragrant incense such turuṣka, śephālikā, agaru, guggula, and so forth.

When burning all these mixtures of aromatic incense, their aroma can chase away all the demons, and

subsequently the demons will not appear and harm people. The disciples will then gain auspicious

[responses], and all the illnesses will be eliminated48

.”

Clearly, the purposes for performing all these procedures (such as perfuming,

and burning incenses) are to frighten the demons and to purify a site. Therefore, in this

Abridged Manual, purification of Bodhi site was included get rid of the old soil and

perfume the ground, then burn a mixture of fragrant incense, hanging banners, and

46 舊舊 basically means the original soil of a selected ground.

47 The Benevolent king liturgy《仁仁仁國仁仁釋釋釋大圓不釋不念仁圓仁》卷 ：1 “If no dirty or

filthy stuff found in the excavated ground and soils, refill the ground with this old soil. And if the soils can

overfill the ground, it signifies that this ground is the best site and all the vows and wishes will soon be

fulfilled.”：佛於得無三於於。却却舊舊。如舊有如為上吾如。祈華祈祈。」(CBETA, T19, no. 994,

p. 515, a19-20) 48「諸四輩弟子若疾厄之日。當以香泥泥地。然十方燈散雜色華。燒眾雜香,兜婁婆(茅根香),畢力伽,沈水,膠香,婆香,安息香等。燒是香時亦能使魔隱藏不現不復害人。即得吉祥萬病除愈。」(foshou

guanding jing《佛說灌頂經》卷 9, CBETA, T21, no. 1331, p. 523, c3-7)

16

ignite the lotus lamps. This clearly indicates that the procedure of purification

ceremony is mainly influenced by esoteric sutras. It also implied that the transmission

of Buddha’s teachings in our daily life, and verifies the procedures that our patriarchs

applied are not merely self created but strictly quoted from sutras.

After the Bodhi site has been purified, the next step is to enshrine a Buddha

statue. According to the SPE, the Buddha told the multitude that when the Buddha had

entered parinirvana, a Buddha statue must be enshrined in the hall. As both Zongmi

and Jingyuan are the patriarchs of Huayan lineage, they enshrined the Three Sages of

Avatamsaka 華嚴三聖 as the main statue (本本benzun) in the Bodhi site. Besides,

these three sages also present in the SPE. Finally, this liturgy was categorized as one

of the Huayan traditional liturgies.

Meanwhile, the concept of the Three Sages of Huayan is developed by

澄通Chengguan (738-839), in his short essay of Sansheng yuanrong

guanmen《三三圓三通觀》49or the Contemplations of the Perfect Interfusion of the

Three Holy Ones. The Three Sages of Huayan is the Vairocana Buddha, Manjusri

Bodhisattva and Samantabhadra Bodhisattva. Subsequently, enshrining the Three

Sages of Huayan is a remark of “faith” and “understanding50

” practice. As mentioned

by Zongmi in his ACPE that complete “faith” and “understanding” are the aspects of a

true practitioner.

Furthermore, in the final section of this Abridged Manual, it states that if a

mind is arrogant with no “faith”, and the three karmas are lazy and lax, it will devastate

others and the Dharma protectors will not be happy to protect and guard. In contrast, if

one with right “faith” and “understanding”, and practice diligently and faithfully, the

results will be fabulous.

2.2.2 Purification of Clothing and Body

Second aspect for purification process is the cleanliness of one’s clothing. One

is encouraged to wear a new robe, especially for a layperson. However, if no new

clothes available, the old clothes must be washed. Next is the final aspect that a body

must be bathed, because if a body and clothes are not clean, they will produce

disgusting odour, and the Dharma protectors will not draw near to protect and guard

49 T45, No. 1882.

50 Robert M.Gimello, “Ch’eng-kuan on the Hua-yen Trinity”, Chung-Hwa Buddhist Journal, no.09

(1996), http://www.chibs.edu.tw.

17

the Bodhi site and the practitioners. This will give chances for the evil spirits to come

and disturb the practitioners.

In short, one can assume that the purification or cleansing process starts from

external aspect, such as purification of Bodhi site, and gradually progress into internal

aspect, our mind. Zongmi in his Great Ritual explains that “Buddha resides in a mind,

only a pure mind can be in rapport with a Buddha.” Finally, all the efforts that one made

are to assist a mind to become pure and stable.

2.3 Annotation on Section Three: Respectfully Invite the Worthiest Sages51

In this section, the main active is to invite all the Buddhas, Bodhisattvas, and

worthiest sages to descend to this Bodhi site. Consequently, it is possible if all the

participants to have a pure mind situated in the pure dependent origination. In this

way, one can respond with the Buddhas and sages.

Briefly, the pure dependent origination is a wonderful realm, which is

indescribable, tranquil and magnificence in Buddhist point of view. Following is a

brief explanation on the “pure dependent origination” (清淨淨).

2.3.1 The Explanation of “Pure dependent origination” (淨緣起淨緣起淨緣起淨緣起)

For understanding the “pure dependent origination” (清淨淨), one must know

what is “tainted dependent origination” (染淨淨). It is opposite to the “pure

dependent origination.”

The “tainted dependent origination” is when the ignorance produced from our

“awareness 圓jue”, whereas when the ignorance is extinguished and the awareness is

fully awakening, it is called the “pure dependent origination.” As explained by

Zongmi, the tainted dharma relies on bhutatathata (zhenru真如) to produce

“ignorance”. This “ignorance” permeates the bhutatathata and generates deluded

mind. This deluded mind saturates the “ignorance” and obscures the Dharma of

bhutatathata. As a result, one will not realize the arising of thought which creates

delusive realm (妄妄法wang jing jie). This delusive realm is called the “tainted

dependent origination”, and it can create many karmas52

.

In contrast, the “pure dependent origination” is referred to the existence of

bhutatathata. It can permeate the “ignorance” and affect the delusive mind. This

51 釋開第第第華. Appendix, Section Three of the Abridged Manual.

52 Zongmi, ACPE, op.cit., 1

st fascicle, 537, c28-p. 538, a16.

18

affected delusive mind will reject joy and suffering of the cycle of rebirth and death,

and accept nirvana, the ultimate liberation53

. Zongmi says that this rejection of desires

will saturate the bhutatathata and make one to have faith and self-confident. One will

realize the arising of delusive thought is impermanent; as a result, one will cultivate

detachment methods with various skilful means. With these methods, one will not

have the possession thought and attachment. If one persist this practice, the

“ignorance” will cease and the mind (discrimination thought) will not arise. At the

same time, the (delusive) realm will also become extinct, the image and mind will

totally be wiped out54

. This is the stage of nirvana, the “pure dependent origination.”

This “pure dependent origination” will enable one to see an auspicious signs

and even a Buddha. It is stated in this Manual that “the Buddhas and sages are

omnipresent; one only can see the Buddhas when one’s mind is pure.” It also states in

the Avatamsaka Sutra that mind, sentient being and Buddha have no difference. When

a mind of a sentient being is pure, it is like the pure vessel contains pure water, the

Buddha will appear in it. The pure vessel signifies our pure mind, and the pure water

signifies the “pure dependent origination.”

2.4 Annotation on Section Four: Gate of Contemplation and Offerings55

The fourth section deals with the performance of Incense and Flowers Offerings.

The performance of Offerings is accompanied with sincere visualization or

contemplation. This practice is defined as the “Flower and Incense Visualisation56

”.

This specific kind of mystic practice reveals interpenetration between Chan

contemplation and Doctrinal teachings (世禪一一 chan jiao yi zhi), which became the

mainstream of the development of Chinese Buddhism since the time of Zongmi and

continued into the Song and Yuan periods57

.

As mentioned before, this Abridged Manual is a summary copy of the 18 scrolls

Great Ritual; therefore many sections were found to have ambiguous explanation.

Constantly, I have to refer to Zongmi’s Great Ritual. Below I selected “will manifest

without moving 不不不不” as an example of this kind of incident, and then made an

explanation on it.

53 Zongmi, ibid.

54 Zongmi, ACPE, ibid.

55 釋第第第是是 . Appendix, Section Four. 56

法華華huaxiang xiang. 57

Zongmi (Tang), Preface to the Collection of Chan Sources Chanyuan zhuquan ji dou

xu《智本三詮集都序》 (T 2015.48.399a-413c), and Fo Guang Dictionary, op.cit., 6480.

19

2.4.1 Explanation of “will manifest without moving 不動而現不動而現不動而現不動而現”

This phrase -“will manifest without moving 不不不不” found in the Great Ritual

is a metaphor where Zongmi describes “as a moon reflects on the river without moving

如如如如如如不不不不”. It could be defined as an immobile moon (stays in the sky),

but one can see a moon (its reflection) reflects on a river. The “moon” is symbolized as

the Buddhas and Bodhisattvas who are omnipresent without coming and going, one

with a pure and sincere mind can see “Them” (the Buddhas and Bodhisattvas)

congregated in the Bodhi site.

Jingyuan’s Abridged Manual- “will manifest without moving 不不不不” does

not sound like a simile but a direct description which illustrated the present of the

Buddhas and Bodhisattvas.

2.5 Annotation on Section Five: Sitting Upright and Contemplating58

As mentioned by Jingyuan, this Sitting Upright and Contemplation Section if

in Great Ritual, it was done after the Section of Circumambulation and Chanting the

Buddha’s name. In the Great Ritual, after the Section of Making Offering, it was

followed by Praising the Tathagata, Bowing and Paying Respect to Triple Gem,

Repentance (the Fivefold Repentance), and then Circumambulation respectively

before performing this Sitting Meditation.

In this Sitting Meditation, it includes seven ways or “gates” which are:

1.Control and harmonize 調和, 2. Near-expedient means 近方便, 3. Recognize the

Mara 辨魔, 4. Heal the sicknesses 治病, 5. Righteous Practice 正正, 6. Develop the

wholesome roots 善根發, and 7. Signs of Realization 如相. All these seven ways

were well explained in the Great Ritual but not in the Abridged Manual. This is

another ambiguous part which was found in this Abridged Manual. These seven ways

were mentioned could help one to control and adjust their body, purify a mind,

assisting a mind to practice calming or stopping, and eventually a mind could do

contemplation.

Insofar, all these processes are to guide one to achieve the signs of attainment,

ultimately lead a mind enter to the wonderful realm.

Basically, the Absolute Middle Way of Contemplation is a state of

equanimity which will let one to achieve the signs of attainment. This Absolute

58 釋五第第第第 . Appendix, Section Five.

20

Middle Way of Contemplation in turn, requires a series of meditation practices as

mentioned above, in order to let a mind to achieve the state of equanimity. In my

assumption, this Absolute Middle Way of Contemplation is treated as an expedient

method for a superior capacity people. It also could be referred as the Middle Way of

Righteous Contemplation59

(中道正通 zhong dao zheng guan) as mentioned in the

Great Ritual.

With a calm and equanimity mind and a purified body, one can proceed with

the repentance ritual.

2.6 Annotation on Section Eight: Practicing the Fivefold Repentance60

The Fivefold Repentance written by Daoan (312-385) in his Essay of Four

Sections of Repentance is probably the earliest work which relates to the practice of

repentance that was ever recorded in a catalogue. This EFSR is lost but it was

catalogued in the Donghai youben jianxing lu 《海東有本見行錄》, 2nd

fascicle, of the

Comprehensive Catalogue of the Newly Compiled Collection of the Various Schools

by Uichon61

(or 義義Yitian 1055-1101).

The Fivefold Repentance includes “repentance”, “exhortation for inviting”,

“rejoice others merits”, “transferring merits”, and “making vows” respectively. The

aims of this section are to repent the transgressions produced by six faculties, and three

karmas in order to remove all obstacles, and to develop wholesome karma.

The first “penitence” of the Fivefold Repentance implies the Ten Minds of

Contraction, and Ten Minds of Following the Cycle of Rebirth and Death 逆逆二心(

ni shun shi xin). These “Ten Minds” are presented in verse form, which are attributed

to the Huayan Patriarch Chengguan62

, mentioned under his common title “Qingliang.”

(Or State Preceptor of Qingliang). The repentance is done by confessing offences of

each faculty from past to present. The rest of the Fivefold Repentance was written in

the verse form, and they in fact represent a poetic summary of the Great Ritual.

Furthermore, each of the Fivefold Repentance has is specified object for

repentance, as a result the effect of each repentance also will be different. For instance,

the significance of the Exhortation for Inviting is to eradicate the offence of slandering

59 Zongmi, Signs of Realization 圓證, in the Great Ritual, 18

th fascicle, op.cit.

60 釋第圓道五道 . Appendix, Section Eight. 61

Uichon and 智智 Zhina or Chinul are claimed a 雙雙s the two prominent monks of Korean Buddhism.

62 澄是 : the 4th patriarch of Huayan patriarchal lineage, and Dharma transmission master (teacher) of

Zongmi.

21

Dharma, by doing so, one will be reborn as a person with enhanced hearing and has the

ability of eloquence. Meanwhile the Rejoice in Others Merits is to eliminate one’s

jealousy, and to gain great wholesome and virtuous retinues, while for the

Transferring of Merits, its aim is to cease narrow mindedness and bad thoughts in

order to improve one’s condition to create vast goodness. Finally, the Making Vows is

to erase all the obstacles, and it will accelerate the process of achieving Buddhahood.

2.6.1 Explanation of the Verses of Qingliang formation

The Verses of Qingliang as mentioned before are believed to be derived from

Chengguan’s The Commentary of Avatamsaka Sutra, Chapter 35 of the Qualities of

the Buddha’s Embellishments and Lights. Chengguan explained these Ten Minds

逆逆二心 in prose form but Jingyuan reformatted them into a verse form. The original

text is as below:

“if one wants to repent, one must know the “Contradiction and Following the Ten Minds”. First of

all, let’s understand the “Ten Minds of Following the Cycle of Birth and Death” in order for curing.

1. Delusively attached to self and [concept of] “I”, as a result a mind develops a view that perceives

this body and self as “real”,

2. Developing inner worried and externally encounter with evil conditions, [this has encouraged the

concept of] “self or I” to flourish rapidly,

3. The complete accumulation of external and internal [bad conditions] has diminished wholesome

mind with no rejoice on others wholesome deeds,

4. Indulge the three karmas to do all the evil deeds,

5. Although a deed is subtle, an evil mind can pervade the entire space,

6. Day and night an evil mind continuously progresses,

7. Obscure one’s wrong doing,

8. Not afraid of the evil destinies, and act badly,

9. With no shame or remorse, and not be bothered to the profane or sages,

10. Do not believe in cause and effect, and become icchantika.

Secondly, apply the “Ten Minds of Contradiction for the Cycle of Birth and Death” and reversely

break the “Ten Minds of Following the Cycle of Birth and Death”, as such,

1. Righteously believe on cause and effect,

2. Have self remorse and strict self discipline,

3. Afraid of evil destinies,

4. Will not conceal the dirt and blemish [one’s wrong doing],

5. Break the continuous mind,

6. Resolve to develop the Bodhi mind,

22

7. Cultivate merits and correct one’s wrong doings,

8. Rejoice others wholesome deeds,

9. Contemplate Buddhas of the Ten Directions,

10 Contemplate the nature of offence is empty.63

”

All these wordings and contents are same as the Qingliang Verses of this

Abridged Manual. Therefore, I strongly believe that Jingyuan had modified this

paragraph into the poetic form, and named it as Qingliang Verses.

These Ten Minds philosophy was first presented by Zhiyi in the Great

Calming and Contemplation in the Sui dynasty. In addition, Jingyuan in the

introductory section of this Abridged Manual also mentioned that these Ten Minds

philosophy could be found in Zhiyi compiled Repentance of Golden Light Sutra and

One Hundred Documents related to the Guoqing temple. However, Jingyuan still

preferred it as Chengguan’s idea. It may be Chengguan is the 4th

patriarch of Huayan

tradition, and the Dharma transmitted Master of Zongmi. In addition, Jingyuan

himself also belongs to Huayan lineage by all means he would prefer his own

patriarchal lineage’s work and dominate the credit to his patriarch.

If compared Zhiyi’s doctrine of the Ten Minds of Contradiction, and

Following the Cycle of Rebirth and Death64

with Chengguan’s, both ideas are the

same. This can be assumed that Chengguan in the Tang dynasty adopted Zhiyi’s

doctrine in his Commentary of the Avatamsaka Sutra. In short, this Ten Minds

doctrines should be credited to Zhiyi’s work rather Chengguan’s.

63 Chengguan,《智大大吾法華圓大》卷 〈 如如如如如通加如如〉：48 35 ：夫夫道夫須夫夫夫或開。謂謂夫或種夫佛謂開。是為心以。開一一一一一佛壇一。有二如二惱惱惱惱緣。一開我我。開二惱三如三三開事。一不不三。第四四開四無惱一為。五事謂一大惱開惡惡。六惱開證六六六一六。七七七夫七一夫一故。第八八八八一八惱圓。九無九無九一懼懼第。或十無十十十開十十。釋一或種夫佛謂開。從從從從。開通信十十。有二九謂二。開怖八惱圓。第一七四四。五六證六開。六六六十開。七圓加七夫。第如不不三。九念或大吾。或是十十不。」(CBETA, T35, no. 1735, p. 867, c28-p. 868, a10)

64 Zhiyi (Sui), The Great Calming and Contemplation, Mohe ziguan 摩摩摩是, 4

th fascicle:

The Ten Minds of Contradiction against the Ten Minds of Following are 1) mind with righteous believe in

causes and effects, against mind with no believe in causes and effects, which is referred as an

icchantika；2) mind with remorse and shame , against mind with remorseless and shameless；3) mind

with terrifying and fearing thought in evil path, against mind with fearless thought in evil path；4) mind

which full of confession and penitence, against mind which conceals the unwholesome deeds; 5) mind that

ceases the continuous mind, against mind continuously generates the evil thoughts, 6) mind that generates

Bodhi mind, against mind extensively produces the evil thoughts, 7) mind that rectifies the wrong deeds

and cultivate the wholesome deeds, against mind that guides the three karma to create evil deeds.; 8) mind

always guards and protects the saddharma (true Dharma), against mind will not be rejoice for others’

merits and will destroy all the wholesome deeds; 9) mind thinks of Buddhas of Ten directions, against mind

follows evil fellows; 10) mind contemplates the emptiness of the nature of offenses, against the ignorant

and delusive mind. (Fo Guang Dictionary, op.cit., 4327)

23

Conclusion

Studying found that the unique part of this repentance liturgy is that its

Invitation ceremony held before the Offering ceremony. This appears to be a major

deviation from others ritualistic traditions in Chinese Buddhism.

Its “Purification Ritual” was treated seriously, which focused on three external

factors (Bodhi site, clothing, and body), and believe could affect the calmness and

stability of a mind. In addition, the way of purifying a Bodhi site is most likely

influenced by esoteric sutras that in turn verify the procedures that our patriarchs

applied are not merely self created but strictly quoted from sutras. Three Sages of

Huayan were enshrined in the Bodhi site to indicate its belonging to the Huayan

traditional repentance liturgy.

The main idea of compiling the Great Ritual is based on the teachings of SPE,

combined with the Huayan teachings of mutual penetration of principle and

phenomena, as well as Chan contemplation. This unique work represented by

Zongmi and Jingyuan are the characteristic works of late Tang-Song Huayan tradition.

Jingyuan reformed the Ten Minds of Contradiction and Following the Cycle of

Rebirth and Death of the Fivefold Repentance as Qingliang verses. These verses can

only be found in Jingyuan’s works. It maybe a composite verse from Chengguan

(738-839)’s Commentary of Avatamsaka Sutra, 48th

fascicle, Chapter 35 of the

Qualities of the Buddha’s Embellishments and Lights 如如如如如無如如華 ( ). This

indicates his veneration to Chengguan, the fourth Huayan patriarch.

In summary, the Fivefold Repentance was written in the verse form, and they in

fact represent a poetic summary of the Great Ritual. Each of the Fivefold Repentance

has is specified object for repentance, as a result the effect of each repentance also will

be different. In general, the aims of Fivefold Repentance practice are to repent the

transgressions produced by six faculties, and three karmas.

As this Abridged Manual includes the repentance of principle and phenomena, it

can be cultivated by monastics as well as laypeople. The repentance of principle suits

the superior capacity people, while the repentance of phenomena tailors for the

inferior capacity people. This concludes that people with different capacities can

practice this Abridged Manual together at a same Bodhi site. In general, the main

24

requirement is that participants must maintain persistent, faith, and pure mind in

order to achieve the objective of repentance.

Appendix

“Abridged Manual for Cultivation and Realization of [Repentance] Ritual [based on]

the Scripture of Perfect Enlightenment Bodhi Site”

Compiled by Sramara of Jinshui Jingyuan

1. General Explanation for the Circumstances and the Original of the

Ceremony.

2. Strictly Purifying the Bodhi Site.

3. Respectfully Inviting the Worthiest Sages.

4. Offerings and Contemplating.

5. Sitting Upright and Contemplating.

6. Praising and Venerating the Tathagata.

7. Bow in respect to the Triple Gem.

8. Practice the Fivefold Repentance.

9. Circumambulation and Recitation.

10. Warning and Exhortation for Practice.

The repentance rituals of all schools start with the offerings of incense and flowers.

Today, we start with an invitation, [because] as the Great Ritual65

said, there would be

no one to offer to if one does not invite the guests first. This is the meaning of “inviting

the sages first”.

3.1 Section One: General Explanation for the Circumstances and the Origin of the

Ceremony66

Our Lord Buddha expounded the teaching of Perfect Enlightenment, and revealed

the doctrine of one-mind which encompasses people with three types of capabilities67

.

65 Zongmi (Tang), Yuanjue jing daochang xiuzheng yi《圓圓圓圓圓圓圓圓》 (the Manual of Procedures

for the Cultivation and Realization of Ritual Practice according to the Perfect Enlightenment Sutra), 18

Scrolls, (Xuzangjing Vol. 128), 721-993. 66

釋開第第緣一 (Section One: Zongxu yuanqi) 67

Three-capacity has definitions:

1. The three grades of good “roots”, or abilities 上, 中, 下 superior, intermediate, and inferior. Sentient

being with superior capacity is considered as having a sharp awareness, and wisdom, while with inferior

capacity, they are considered as having blunt awareness and obstinate character.

2. The three (evil) “roots”─desire, hate, stupidity, 三毒.

25

The obstacles which they encounter can be deep or shallow, and their abilities can be

sharp or blunt. Therefore, the contemplations of penetrative68

and separate69

gates are

established independently. The Bodhi site70

of repentance was established as the third

[in the sequence of teachings]. [This teaching might be compared with] a good horse

which will run out from the stable as soon as it sees [only] a shadow of the whip, or it

might be compared to a treasure which requires a proper procedure to be extracted it

from the mud.

Further, the repentance of principle71

and the repentance of phenomena72

are the

categories of repentance. If one vigorously examines one’s offenses, and reproaches

one’s deluded mind then feels shame, this is the repentance of phenomena. If one

concentrates on the true reality73

in order to get profound pacification, it is like the bright

wisdom-sun 74

shines on the dew75

and frost; this is the repentance of principle.

The three grades of faultlessness 三無漏根.

(William Edward Soothill, and Lewis Hodous, Chinese-English Buddhist Dictionary《英佛學辭典》,

(Taiwan: Fo Guang Shan Publications, 1962), 68.) 68

通明觀 tongmingguan Contemplation of penetrative awareness: is the kind of dhyana, in which one

will penetrate and contemplate the three things, such as breathing, form, and mind, without obstruction,

and will achieve Six supernatural powers and three enlightenments, thus it is called penetrative awareness通明 tongming. 69

別明觀 biemingguan Contemplation of separate awareness: dhyana method for the sentient beings with

intermediate capacity. 70

道場懺悔 Daochangchanhui, it is also known as 道場加行 Daochang jiaxing, Bodhi Site Applied

Practice.

Bodhi site Applied Practice is a cultivation method for sentient beings with inferior capacity to practice

and to accomplish realization. According to the Sub-commentary, “A place where one can obtain truth

teachings is called Bodhi Site, or 道場 daochang. At this place, one with high inspiration will make vow

to practice diligently in order to achieve realization within a fixed period of time; it is called “applied

practice, 加行 jiaxing”. The inferior capacity beings although have faith and understand in the

mentioned Dharma, they still have heavy obstacles and unstable minds. Thus, they must enter the Bodhi

Site with the self-established strict procedure. With all these strong conditions and marvelous situation,

there must be a hope for this effort.” 「 道 場加加加加加加。得得得得得得得得。謂謂謂得謂謂謂謂。加加加加加加加加加得加加。加加加加證。謂謂謂謂謂謂。而而而而而。須加得得須須須須。緣緣緣緣緣加加緣謂。。. (Zongmi

(Tang), Sub-commentary for Sutra of Perfect Enlightenment, Dafang guang yuanjue xieduo luo leyi jing

lueshu《大大大大大加大大大大大大大》, , 2nd

fascicle, T39, no. 1795, p. 571, a18-22). 71 理理 lichan 72 事理 shichan 73

實實shixiang. 74「念實實加念念。耀耀耀謂耀耀。。It can be referred to

“Samantabhadra-bodhisattva-dhyana-carya-dharma-sutra”《佛佛佛佛佛佛佛加謂大》: 「一一一而一，皆皆皆皆皆，若若理若證，端端念實實，眾眾眾耀耀，耀耀慧慧慧。(translated

as) “all the ocean of karmic obstructions, all arise from the delusion thoughts, if desire to be a repentant, sit

in a meditation position and contemplate about the reality, all the offences are like dew, wisdom of light can

destroy them.”

Note: this sutra was translated by 曇曇曇大Dharmamitra in around the Liu-Song dynasty (424-442) (T09,

No. 277, p. 393, b10-12). 75

Dew symbolizes offenses.

26

I haven’t heard of any people who venerated this repentance ritual in the time of

Han (25-220) and Wei (220-265). Truly, it is because when the Buddha’s teachings first

started to spread, the sutras and commentaries were incomplete (that was only the Vaipulya

sutras and Vibhasa and other commentaries). In Western Jin (265-316), Dharma Master Mitian

(312-385)76

had once compiled the Essay for Four Sections of Repentance77

.

Contemplating its solemn offerings and the words for the Fivefold Repentance78, Mitian

[Daoan] respected the superior meanings of the sutras, and fully grasped the essences of

the Sutras. Subsequently, all the scholars in China approved and practiced accordingly.

In the period of Chen (557-589) and Sui (581-618), Tiantai Zhiyi (538-597)79

compiled the Repentance of the Lotus Sutra and the Repentance of Golden Light Sutra

and Guoqing bailu or One Hundred Documents related to the Guoqing temple80

, which

76 得念Daoan (312-385) is a prominent monk in Eastern Jin dynasty, who was a disciple of 佛佛佛Fotudeng (232-348). He is proficient in Prajna (Perfection of wisdom) teachings, as well as Agama,

and Abhidharma. He is the person who unified the Chinese Buddhist Sangha with the surname of “shi”,

and pioneered the development of regulations (discipline codes) for Sangha and classification of Buddha’s

teaching (panjiao) in Chinese Buddhism. He was one of the first to acknowledge the need to break

dependence on the translation meth 格大od of matching the meanings of Buddhist philosophical concepts

with pre-existent Daoist terms, desiring instead the establishment of an independent Buddhist system of

terminology. He is the founder of Maitreya worship tradition. His major work was focused on compiling

the Chinese translated sutras and commentaries, writing the prefaces and commentaries for many sutras,

and establishing repentance ritual and so on. He is the developer of classifying a sutra into three 三三 序序、sections : introductory main conte 正正序、 流流序nt dissemination He compiled the

Comprehensive Catalog of Scriptures, Zongli zhongjing mulu綜理眾大綜綜一綜 in 374 (not extant); it is

the first classical period Chinese catalog of Buddhist works. It is generally known by the abbreviated title

Anlu安安 (An's Catalogue). Although this book does not exist anymore, it was a major reference book for

Senyou (445-513) to compile “A Compilation of Notes on the Translation of the Tripitaka, chu sanzang jiji 出出出出出”. Later he was addressed as “Mitian Shi Daoan”. (Buddhistdoor, Buddhist Dictionary 佛佛佛佛, http://glossary.buddhistdoor.com/search, and Fo Guang Dictionary, vol.6 (Taiwan: Fo Guang

Shan Publication, 1988), 5625). 77

四四四四 si shi liwen. Four Sections: at dusk and dawn, in the early morning, and in the late afternoon.

This Four Sections of Repentance was written by Daoan in one scroll, which does not exist anymore.

However, it is listed in the Newly Compiled Catalogue for Pitaka of Buddhist teachings, xinbian zhu

zongjiao zang zonglu《新新新新新出新新》in donghai youben jianx 《ing lu 海海海海海海新》, 2nd

fascicle. The author of this “xinbian” is Uichon義義 (1055-1101), a Korean prince monk (CBETA, T55, no.

2184, p. 1173, a14). 78

五五also known as The five stages in a penitential service: (1) 懺五chanhui confession of past sins and

forbidding them for the future; (2) 勸請quanqing appeal to the universal Buddhas to keep the law-wheel

rolling; (3) 隨喜suixi rejoicing over the good in self and others; (4) 回向huixiang offering all one's

goodness to the Bodhi, and all living beings; (5) 發願 fayuan resolve, or vows. (Soothill, Op.cit., 118.) 79 智智智智 Zhizhe. 80 智智 Originally, this book was compiled by Zhiji (d.u.), who collected all the Zhiyi’s posthumous papers

and Zhiyi’s memorial steles and so on. Zhiji passed away before he completed his work. Guanding later

took over his work. Generally speaking, this book records the system of Tiantai’s regulations, methods of

paying respect to the Buddhas and repentance made by Zhiyi, his posthumous papers and memorial steles.

It contains total of 104 articles. This book is being recognized as the great sources for obtaining data on

Zhiyi’s religious career, and the history of formation of Tiantai. Originally, it had two versions, however

the great copy is found missing and the abridged copy is preserved in the Taisho Tripitaka volume 46. This

book is entitled as Guoqing bailu because Zhiyi used to reside at the Guo Qing temple, in Tiantai Mountain.

27

evidently consist of the Ten Minds of Harmony and Contradiction81

. The rituals are very

detailed and were popular in the area of the left bank of the Changjiang.

In the middle of the Tang dynasty, our patriarch Chan Master Zongmi82

followed

the traces of Daoan penetrated into the posthumous rhymes83

left behind by Zhiyi, then

had it in the most complete way presented the ritual of the Perfect Enlightenment

Repentance and Chan contemplation84

in 18 fascicles. [This ritual] includes exhortation

for practice, general outlines of the practice, and signs of realization (如證). In short, the

gate of Bodhi site Dharma practice is divided into seven groups, while the Worship of

Buddha and repentance ritual is divided into eight groups. The quotations [which

Zongmi is referred to] are abundant and profound (with many quotations coming from

the Sutra of the Buddha-name and Avatamsaka Sutra amongst others). [The repentance

ceremony as presented by Zongmi] requires three fixed periods of time85

to practice and

accomplish.

In the end of the Semblance Dharma period, I came across this preserved teaching.

For many years I had cherished the pure deeds [of the previous masters], and finally

abridged the Great version into this different version. The teachings of this abridged

灌灌(Fo Guang Dictionary, vol.5, op.cit., 4440, and Guanding (561-632). (compiled in Sui) Guoqing 《國國國新》bailu , 4 fascicles (T46, No.1934, 793-824)). 81逆逆逆逆ni shun shi xin Ten Minds of Contradiction and Harmony are ten minds of against the flow of

cycle of rebirth and death, and ten minds of following the flow of cycle of rebirth and death respectively.

For a practitioner, one must apply the ten minds of contradiction to defend against the ten minds of

harmony.

The ten minds of contradictions, and ten minds of harmony are 1) mind with righteous believe in causes and

effects, against mind with no believe in causes and effects, whi ；ch is referred as an icchantika 2) mind

with ； remorse and shame , against mind with remorseless and shameless 3) mind with terrifying and ；fearing thought in evil path, against mind with fearless thought in evil path 4) mind which full of

confession and penitence, against mind which conceals the unwholesome deeds; 5) mind that ceases the

continuous mind, against mind continuously generates the evil thoughts, 6) mind that generates Bodhi mind,

against mind extensively produces the evil thoughts, 7) mind that rectifies the wrong deeds and cultivate the

wholesome deeds, against mind that guides the three karma to create evil deeds.; 8) mind always guards and

protects the saddharma (true Dharma), against mind will not be rejoice for others’ merits and will destroy

all the wholesome deeds; 9) mind thinks of Buddhas of Ten directions, against mind follows evil fellows;

10) mind contemplates the emptiness of the nature of offenses, against the ignorant and delusive mind.

(Guanding灌灌 (Sui), Guoqing bailu, 1st fascicle (T46, No. 1934), 797, and Fo Guang Dictionary, op.cit.,

399). 82

Chan Master Guifeng圭圭 Zongmi (780-841): the fifth Huayan patriarch. 83

Zhiyi’s written verses in the repentance liturgy. 84

This “Perfect Enlightenment Repentance and Chan Contemplation liturgy” is written by Zongmi based

on the Sutra of Perfect Enlightenment with total of 18 scrolls; therefore its full title is– Liturgy for

Cultivation and Realization of Scripture of Perfect Enlightenment Bodhi Site, Yuanjue jing daochang xiu

zheng yi 《圓圓圓圓圓修修修》”. The main idea of Zongmi is the unity of Chan and Doctrine/teaching 禪新禪禪( ), thus he tried to harmonize the Chan and Doctrine/teachings within this liturgy. For example, 坐禪坐he included the sitting meditation section ( ), and Chan contemplation in this liturgy. This 18- scroll

liturgy is referred by Jingyuan as Great Ritual guangyi廣義 or Great Version guangben廣海. 85 出三 sanqi three fixed periods: A long period is 120 days, medium period is 100 days, and short period is

80 days.

28

version are similar to the Great Version, but its practice can be completed in one fixed

period of time. If one reads its contents, the words might be different from Daoan, but its

melody is the same as Zhiyi. (Tianzhu and Siming86

monasteries are generally the descendents of

Zhiyi) In the future, even those who do not have knowledge, but hear and carry on this

practice, it would repay one ten thousandth part of Zongmi’s efforts and merits.

3.2 Section Two: Strictly Purifying the Bodhi Site87

(This gate is originally the 6th

section of the Bodhi site Dharma practice [as presented by Zongmi]. Today,

it was recorded differently as the main section of this abridged version.)

The body and clothes are the abiding place for the mind of a practitioner. If one wants

to cultivate this great perfect sudden practice, at first, the mind must be pure in order to

perform the ritual of repentance. The mind is not alone; if it arises, it is due to conditions.

If the conditions are pure, thus the mind is pure. Hence, these three things (i.e. Bodhi site,

body and clothes) must be strictly purified. Even more so, if one wants to invite worthy

sages, the Bodhi site88

should be completely purified. If the Bodhi site is not perfectly

clean, the benevolent mind of enlightenment will not be generated, so the spirits will not

respond and descend. Thus, the hall must be decorated, clothing must be washed, and

body must be bathed.

Forgetting about all things, one must adjust and control the mind and body so as to

make offerings to the Triple Gem. With full concentration, I have realized that since we

86 Tianzhu義天 is referred to Song, Tianzhu monastery Ciyun Zunshi 宋義天宋宋宋 遵式 (964-1032),

and Siming四明 instead of 西明 ximing (which I found could be a printing error in the Tripitaka) is

referred to Siming Fazhi Zhili四四坐智四四坐智 (960-1028). Both are Dharma brother, and under the

Taintai lineage, who learnt Tiantai doctrines and sutras from Yitong義義(927-988), the 16th patriarch of

Tiantai lineage, at the Baoyun monastery 寶宋宋 during their earlier stage of monastic life.

Tianzhu Zunshi had made a vow to propagate Tiantai doctrines, but practiced Pure Land and compiled a

couple of Pure Land repentance liturgies. Most of his efforts were on writing repentance liturgies, as a result,

he was granted a title of 百百百百百百百百百百百百百百百百 Repentance Host of Hundred Editions, and also addressed as

Repentance Host of Ciyun, Honored one of Ciyun, and Repentance Host of Tianzhu. In 1022, emperor Song 真新Zhenzong bestowed him a title, called “Ciyun”.

Siming Fazhi Zhili is the 17th patriarch of Tiantai lineage. He was born in Siming, and spent most of his life

in Siming Yanqing延延monastery. Therefore, he is well- 四四四智known as Honored one of Siming, and 四四四his school as the Siming school in the direct line of Tiantai. He spent more than 40 years cultivating

repentance ritual and preaching sutras. His most representative writing is the “Commentary for the

Essentials of Ten Non-duality Gates, shibu ermen zhiyao chao逆十十十十十十”. Emperor Song

Zhenzong also granted him a title, called “Grand Master Fazhi”. ( Fo Guang Dictionary, op.cit., 3464, 6317,

and William Edward Soothill, and Lewis Hodous, A Dictionary of Chinese Buddhist Terms (Taiwan: Fo

Guang Publications, 1988), 176). 87

第十第第圓圓 。

N 圓圓ote: daochang, a place for spiritual learning and practice, such as a temple or one's home, or

meditation hall. 88

壇圓tan chang.

29

have had these physical bodies, we have created all the evil karma of our previous lives.

We must diligently concentrate on them in order to repent and to confess. Hope that when

one cultivates contemplation, one’s mind and body are purified, and all the vows and

requests will be fulfilled.

For preparing the Bodhi site, first of all, one must select a place which is free from

disrupting noises, all defilements and impurities, as well as all the obstacles. This will be

most effective if the Bodhi site is in a deep mountain valley or in a remote and secluded

forest. If the repentance is held in a populated area, the old soil must be scraped away at

least one to two feet deep. Later, one perfumes the floor with fragrant incense powder

and hangs up pennants and banners. In the centre of the Bodhi site, one enshrines the

Rocana89

Buddha image with Manjusri and Samantabhadra statues on either side. These

are called the three Sages of Avatamsaka90

.

A copy of the Sutra of Perfect Enlightenment is placed in a case in front of the

Buddha statues. Lotus flower lamps should be lit and burn one hundred varieties of

incense should be burned during the Bodhi site. All the decorations should be clean and

pure; they need not be expensive or exotic91

. Adorn the hall according to one’s means

and make offerings to the sages. The point is to demonstrate one’s sincerity92

. Do the

sages really make discriminations about the quality of the offerings? The embellishment

method is left to one’s own judgment and is dependent on one’s circumstances. There are

no fixed regulations for this ritual.

Next, [a requirement for the preparation of the Bodhi site is] the cleanliness of one’s

clothing. In fact the monks should observe cleanliness at all times. Perhaps over time

they get careless and do not maintain the cleanliness well. So just before entering the

Bodhi site, clean robes should be put on. (If one does not own new robes one should wash

one’s old robes.) Finally, the body must be bathed. How can a filthy body approach the

89 盧盧盧 lushena, Nisyanda or Rocana. Rocana is said to be one of the three bodies of Sakyamuni Buddha,

the retribution body, sambhogakaya. Vairocana is the clear, pure Dharmakaya. 90

華嚴三聖 Huayan Trinity is developed by Chengguan 澄觀 (738-839), also known as Qingliang

Guo-shi 清涼國師) in his short essay of Sansheng yuanrong guanmen《三聖圓融觀門》or the

Contemplations of the Perfect Interfusion of the Three Holy Ones. It is preserved in T45, no. 1882. The

Huayan Trinity are Vairocana Buddha, Manjusri Bodhisattva and Samantabhadra Bodhisattva. Vairocana

Buddha symbolizes “fruition (guo 果)”, and the two Bodhisattvas represent “cause (yin 因)”.

Furthermore, Vairocana Buddha, the cosmic Buddha, is the Dharmakaya or ultimate realization for all

living beings. Manjusri symbolizes especially the themes of "faith" (xin 信), "understanding" (jie 解),

and "insight" or "wisdom" (zhi 智) ── the intentionality of Mahāyāna ; whereas Samantabhadra is

said to constitute the "object of faith" (suo xin 所信), "practice" (xing 行), and "principle" (li 理) -the

objective and actual ground of Mahayana truth.

(Robert M.Gimello, “Ch’eng-kuan on the Hua-yen Trinity”, Chung-Hwa BuddhistJournal, no.09

(1996), http://www.chibs.edu.tw). 91

Hengsure, op.cit., 255. 92

Hengsure, ibid., 255.

30

worthiest sages? Although the Buddhas do not hold resentment, the spirits will not

protect unclean practitioners. Without the protection of spirits, Mara will disturb and

cause trouble, then creating many obstacles.

Not only should one purify the body, but also one must especially purify the mind.

[This is done] by eliminating all thoughts which arise due to the environment.93

[If that is

achieved, then] even if one meets with potential obstacles, one will not retreat. When the

[sources of] three karma (body, speech, and mind) are clean and pure, then one can enter

the Bodhi site.

At the beginning of the ritual, one fulfills the practice of a six-day of Vegetarian

Observance94

. On these days, the envoys of the Four Heavenly Kings and all the

benevolent gods descend to this human realm to inspect our share of wholesome and

unwholesome deeds. ［If］they see practitioners in a state of peace, tranquility, and

concentration, they will protect them and show them auspicious signs so the practitioners

will feel joy and delight. This will enhance benefits to the practitioners’ faculties. (The

following eight gates mostly correspond to the “Great Ritual of Cultivation and Realization” explanations

respectively.)

3.3 Section Three: Respectfully Invite the Worthiest Sages95

One’s resolution is to cleanse the dirt of offenses, thus one must work harder in

order to progress toward and to enter into the wonderful realm. Every time one

encounters all the worthiest Sages of Ten Directions, one’s vows are the proof of one’s

intentions. Even though all Buddhas and Sages are omnipresent, if they are not

respectfully invited, one will not see them even if they are present before him/her.

Therefore, one should rely on the wisdom, and permanently concentrate on the Buddha

[mental] image, [thus] the mind will be pure and wisdom will be bright. The principle

would change according to the things, and [one] would attain permanent vision of the

Buddha96

. This is called the pure dependent origination. Therefore the Avatamsaka Sutra

says: “Sunlight universally shines on the world. Its reflection appears in every vessel

which filled with the pure water. The Buddha’s light acts in the same way, universally

93 緣念 yuannian (Causality thought): Cling to the matters from the external environment, and delusively

added thought and ideas on it. (Wu Ru Jun 吳汝鈞, Dictionary of Buddhist thought《佛教思想大辭典》,

(Taiwan: Taiwan Commercial Publication House, 1992), 515.). 94

六齋日. 95

第出第請第第. 96

This sentence is ambiguous, however when referred to the Great Ritual, 2nd

fascicle, the sentence is 「故故故智故故。stated as 常常佛常。逆國智四。理隨理理。即常海佛。名第名名名請佛名」.

Therefore the above translation is followed as the Great Ritual’s. (CBETA, X74, no. 1475, p. 379, c10-11 //

Z 2B:1, p. 365, c17-18 // R128, p. 730, a17-18)

31

and simultaneously manifests itself in all the Dharmadhatus. [Thus] the Buddha will

appear in every pure vessel97

of sentient beings.”

To begin the ritual, at first, one should recite the name of Rocana Buddha while

entering the Bodhi site, then make one circumambulation to the right, and stop at the

front of the Dharma seat. Unfold the nisidana98

and stand upright with correct motivation.

Be careful not to be distracted or disorderly. Stand in silence and join palms. The most

solemn and virtuous person leads the assembly in chanting:

Let all be reverent and respectful, wholeheartedly [we] pay homage to the Triple

Gem, abide permanently in the Ten Directions.

(Make one prostration to the Triple Gem, and then kneel down, holding in your hands an incense

burner with excellent incense99

. One respectfully invites the worthiest Sages three times each morning;

other times, it is not necessary.)

• With one-mind, we invite Namo Rocana Buddha, the Great Illuminating

Storehouse, the original nature of profane and sage, who appears in all Pure

Lands, and his Dharma Rewarding perfectly harmony. (Bow once and request for

three times, the following is done in the same way.)

• With one-mind, we invite Namo Sakyamuni Buddha of the Saha world, and the

myriads of Buddhas, as numerous as the sands of Ganges, who all preach Perfect

Enlightenment in the Pure Lands of the other shores.

• With one-mind, we invite Namo Buddhas of the Ten Directions and Three Periods

of time, the ground of the pure enlightenment, who brightly and majestically

abide throughout the unlimited future, guard and protect the Perfect

Enlightenment.

• With one-mind, we invite Namo the Great Extensive Scripture of the Ultimate

Meaning of the Perfect Enlightenment, which is the pure eye of the twelve

divisions of the Buddhist scriptures, the sudden teaching of Mahayana, and the

deepest Dharmagarbha.

• With one-mind, we invite Namo Manjusri Bodhisattva with great wisdom, and

Samantabhadra Bodhisattva with great practice, and Mahasattvas from the Pure

Land of Great Illuminating Storehouse assembly.

• With one-mind, we invite Namo the Universal Vision Bodhisattva, who practices

the contemplation of penetrating awareness, Vajragarbha Bodhisattva, Maitreya

Bodhisattva, Pure Wisdom Bodhisattva and Mahasattvas from the Pure Land

assembly.

97 第淨淨 jingshuiqi pure vessel symbolizes pure mind. 98 尼智壇 a mat, or a piece of cloth for a monastic to sit on. 99 名名 ming xiang.

32

• With one-mind, we invite Namo Carefree and Awesome Virtue Bodhisattva, who

practices the contemplation of separating awareness, Sound Discernment

Bodhisattva, Purifying All Karmic Obstructions Bodhisattva, Universal

Enlightenment Bodhisattva and Mahasattvas from the Pure Land assembly.

• With one-mind, we invite Namo Perfect Enlightenment Bodhisattva, who practices

the Bodhi site of applied practice, and Most Good and Virtuous Bodhisattva who

disseminates the teaching of Dharma, and all the retinues (parivāra) of one

hundred thousand Bodhisattva Mahasattvas from the Pure Land assembly,

• With one-mind, we invite Namo the Great Compassionate Avalokitesvara

Bodhisattva, Asvaghosa, Nagarjuna, and all the Patriarchs Bodhisattvas, and all

Bodhisattvas, Sravakas, Pratyekabuddhas, and sage Sangha of the Ten Directions

and Three Periods of time.

• With one-mind, we invite Namo the Four Heavenly Kings, who guard and protect

human and Dharma, devas, nāgas, and others of the eight classes100

, the Fire

Head Vajra, and the king of Great Strength Ghost with all the retinues from the

Pure Land assembly. We also invite all the ghosts and gods from the famous

mountains, great rivers, prefectures, and all the surrounding areas in this country,

the Vihara protective gods of this venue, the gods who protect the righteous

dharma, and all the worthiest Sages. (For this invitation, one needs only make the request

three times, bowing is not necessary; [however] the lay persons are not exempted [for bowing].)

3.4 Section Four: Gate of Contemplation and Offerings101

(When the invitation is complete, one realizes that the Buddhas and great Bodhisattvas will not refuse

his invitation, and from the Dharma assembly of ultimate equality of the Great Illuminating Storehouse,

they will not give rise to Samadhi, but will compassionately respond to my calling. They will appear in

accordance with my situation and abilities and will manifest without moving [like a moon reflects on the

river102

]. Although our physical eyes cannot see [the Buddhas and Bodhisattvas], when we focus our minds

and contemplate, everything will be crystal clear. We will see Buddhas, Bodhisattvas, and all the worthiest

Sages congregate in this Bodhi site, and fill up the entire space.)

May they all know and see our sincere invitation. Hence, we should make incense

and flower offerings, and hold up the hand-carrying incense burner and sing:

All in this the Assembly,

100 Eight classes: devas, nāgas, yakSas, gandharvas, asuras, garudas, kinnaras, and mahoragas.

101 第四第第第十.

102 Zongmi, Great Ritual, 2

nd 「如如如如修如十如如如」 fascicle, like the moon reflects on the river, it

appears without moving. (CBETA, X74, no. 1475, p. 381, c2 // Z 2B:1, p. 367, c9 // R128, p. 734, a9)

33

kneel down in reverence,

Solemnly hold up the incense and flowers,

One makes this offering according to the Dharma.

At this point stop the chanting, and hold the flower aloft, silently recite and

contemplate the mental image103

saying:

The merits of all the pure Dharmakaya of Buddhas are innumerable, none abiding as

well as nondestructive, tranquil and eternal peace. This flower that I uphold is produced

by trees and plants, and I offer it with a tribute to all the Buddhas.” I hold it and visualize

that this offering radiates from the pores of my body, causes each pore to emerge

immeasurably fragrant flowers. I wish to offer [these fragrant flowers] to all Buddhas,

and transform them into a platform of fragrant flowers. All Buddhas receive and grant

them for the Dharma work in the worlds of Ten Directions. Then [the flowers] return to

form a golden tower and abide before us. This completes the visualization, and

[practitioners] now chant:

May this cloud of incense and flowers pervade throughout the realms of Ten

Directions104

and make offerings to all Buddhas.

May the honored Dharma and all Bodhisattvas, Sravakas and Pratyekabuddhas,

accept this cloud of incense and flowers,

Make of them as a platform of bright light,

Vastly shine throughout limitless realms,

And does immeasurable Dharma work.

(Above verses are from Guanfo sanmei haijing

(Buddhadhyāna-samādhisāgara-sūtra)105

, Also the first eighteen sentences of this

section are the prose text106

or gadya of this Sutra. Here, I only gathered and

summarised its main meanings into verse form, in order to let practitioners contemplate,

and fully maintain the images. However, in this Bodhi site, the flower offering is mostly

made of embroidery or cloth, because during the snowy and cold season, no fresh

flowers can grow from the trees or plants. If the weather permits, one should get fresh

flowers as the Sutra says and respectfully offer them to the Triple Gem.)

The offering is complete; let all be respectful and reverent. (Make a prostration. The

Great Ritual says that the act of offering eliminates the obstacles of greediness from many kalpas, and in the

following life-times one will become rich and wealthy.)

103 擬 想 nixiang 104

Hengsure, Op.cit., 259. 105

Buddhabhadra (359-429) (Eastern Jin), trans., 《第佛出觀海圓》Guanfo sanmei haijing

(Buddhadhyāna-samādhisāgara-sūtra) (T15, No. 0643). 106

Or gadya 長海 ( changhang) .

34

3.5 Section Five: Sitting Upright and Contemplating107

According to the Great Ritual, the Sitting Meditation method of the Repentance

ritual108

, in this section is carried out after the Circumambulation section. Normally, the

seven gates [of the Sitting Meditation Dharma Gate from the Great Ritual] include

controlling the body, purifying the mind, practicing calming109

, generating

contemplation110

, experiencing conditions and facing objects111

. [All of these practices

are] specified and explained according to each gate. This is like seven rulers hanging in

the great purity, and the great purity makes all things visible.112

Today, a practitioner who wants to practice the repentance liturgy for one fixed

period of time should sit on a flat seat before the Dharma-seat, maintaining an upright

posture and straighten the body. One should focus on their thoughts and count their

breaths. One should control their thoughts and count their breaths. The Sutra states if

sentient beings practice dhyana, they should first use the method of counting. The

Great Commentary states that this has two significances; the first is to use the

contemplation of counting method to eliminate awareness and pondering113

and

107 第五第坐第第. 108

Refer to the Worship and Repentance Ritual Gate四懺坐十 with eight (8) gates. 109

or samatha. 110

or vipasyana. 111 歷名歷歷 the experiencing conditions and facing objects: one of the methods of practicing calming and

contemplation, as mentioned in the Essential Requirements of practicing calming and contemplation and

sitting meditation, first fascicle,《Xiuxi zhiguan zuochan fayao 修修修第坐禪坐十》, written by Tiantai

Zhiyi, that “two ways of cultivating the calming and contemplation, the first is sitting cultivation, and the

second is experiencing conditions and facing object cultivation. 「修修第智海十修。禪智一坐一修。十智歷名歷歷修。」(CBETA, T46, no. 1915, p. 466, c28-29).

It is also known as the experiencing conditions and facing the objects by practicing calming and 歷名歷歷修修第contemplation . According to Zhiyi 《 in his Xiuxi zhiguan zuochan

fayao修修修第坐禪坐十》, experiencing conditions is divided into six kinds: walking海, standing住,

sitting 坐 , lying臥, working常, talking言言, while for the facing objects, the objects are the six dusty 色 聲 名objects, which are eye responds to form or colour , ear responds to sound , nose responds to fragrance , 味tongue responds to taste , body responds to tangibles or 觸 坐 touch , and mind responds to dharma .

Practitioner manages these twelve things by cultivating calming and contemplation. It is called the

experiencing conditions and facing objects by practicing calming and contemplation. 《Xiuxi zhiguan

zuochanfayao修修修第坐禪坐十》「云云名歷名修修第。所言名智。謂謂修名。禪海十住出坐四:臥五常常 下下臥下 謂言言。云云名歷歷修修第。所言歷智謂謂所歷。禪一歷色。十二歷聲。出( )鼻歷名。四四歷味。五五歷觸。謂六歷坐。海智行行逆十理一。修修第故名名歷名歷歷修修第名。」. (CBETA, T46, No. 1915, p. 467, c24-29, and Fo Guang Dictionary, Vol. 7, 1988, 6255). 112夫夫夫夫一夫國夫國夫夫夫夫夫覩名。The seven rulers (i.e. seven celestial bodies, planets) are

analogous to the seven gates, and the great purity represents the pure mind. When the mind is pure and calm, 調調everything seen by us is clear and detail. These seven rules (seven gates) are: 1.Control and harmonize ,

2. Near-expe 近近近 辨辨 治治dient means , 3. Recognize the Mara , 4. Heal the sicknesses , 5. Righteous 第修 善善發 修證Practice , 6. Develop the wholesome roots , and 7. Signs of attainment . (Zongmi, Great

ritual, op.cit. 17th fascicle, 499.)

113 圓第 jue guan, vitarka-vicāra (skt): Coarse apprehension and fine analysis; later it was translated as 尋尋, both of them hindrances to dhyana. 覺 is the coarse mental function of making a supposition or

35

gradually enter to the wonderful realm [or realm of the ultimate reality]. The second is

what is said in the Sutra, that in the depths of one’s mind become fully aware of the

arising, abiding and ceasing of each thought114

, and one must clearly identify the

calculation of breath in group115

. The Commentary of the Great Wisdom says this is the

direct practice of skilful means for the absolute middle-way of contemplation116

. It is to

fully understand the wisdom of absolute thought, in order to realize the thought of

existing, abiding and ceasing. Hence, it is important to know the order of this

contemplation method, and understand both coarse and wonderful. A mind will not

produce delusive thoughts at all times. When these delusive thoughts arise, one should

not try to extinguish them. One abides in the condition of delusive thoughts, one should

not discriminate them. While in the stage of non-discrimination, one will not

differentiate them from the reality. Generally speaking, this is called “wonderful”.

3.8 Section Eight: Practicing the Fivefold Repentance117

1) Explaining the Dharma of Repentance

Once one has finished bowing to the Buddhas. One must stand-up straight with

proper demeanor, and with an attitude of deep respect kneel down and rest the right knee

on the ground. Subsequently, one burns pure incense and contemplates Samantabhadra

Bodhisattva, seeing him appear before us, with his myriad adornments, surrounded by

his retinues, and in his role as the Repentance Host118

.

Wholeheartedly, one brings forth a thought of profound repentance and admits all

the evil karma that has been done by the six faculties and three karmas from limitless

inference, while 觀 麤 細 is the function of fine analysis. Thus, they are described as and , general and

particular, respectively. (Soothill’s and cmuller’s Digital Dictionary of Buddhism,

www.buddhism-dict.net) 114

Charles Muller, trans., The Sutra of Perfect Enlightenment (Yuanjue jing) (2003),

http://www.acmuller.net/bud-canon/sutra_of_perfect_enlightenment.html. 115分分分分fen qi tou shu 分分: or fenji is like differentiate the long, short, permanence, and temporary. It

means when one practices counting the breaths, started to count from one to ten on each breath, then vise

verse. From counting the breaths, one can recognize each thought whether it is “particular” or “general”,

ever realize its signs of arising, abiding, decay, and death. Thus, generally speaking, fenji means one is able

to divide breath from beginning to end, and toushu means one can identify the amount of counts. (Taixu,

Abridged explanation for Yuanjue jing, (Taiwan: The Foundations of Buddha’s Education Funding, 1994),

196-197). 116 絕絕一第 : is one of the philosophical views of Tiantai tradition on the absolute middle-way of

contemplation. Tiantai scholars contemplate that the three thousands dharmas all are but absolute

middle-way of contemplation, this means the three contemplations of emptiness, provisional, and middle 絕絕 歷對 歷絕are all inclusive. The opposite for “absolute ” is contradiction or . 117 第 八修海五五.

118 懺五懺chanhui zhu .

36

eons of times, and ceases a continuous mind119

. From today until the limitless lives, one

will never create again [the evil karma]. Why is that so? Although the nature of karma is

empty, its retributions will not vanish. Therefore, a practitioner should sincerely repent,

and hope that the offenses will be ceased. The Great Ritual states that Repentance can

absolutely destroy three obstacles, and can gain perfection of the dual reward120

. Thus,

one must single-mindedly think and proclaim that I and all sentient beings have done all

kinds of evil karma since endless time; [we] hope that the Triple Gem will

compassionately rescue us. May all the ignorant karma instantly be purged and

transformed into pure causes; with body and mind equally empty, neither blessing nor

offense has an entity. May we see clearly that our true nature is the same as the Buddha’s

Dharmakaya. May the errors and offenses of the three karmas become the three modes of

liberation, and the weighty obstacles of six faculties transform into the Six Spiritual

Powers.

Thus, later recite:

Universally on behalf of the four types of benefactors, beings in the three states of

existence, and all living beings in the Dharma Realm, one vows to completely extinguish

all obstacles, and then return to one’s life, now in a state of repentance and reform.

Having sung the above portion, one does a single prostration. Now using the Ten

Minds that Oppose and Ten Minds that accord with Birth and Death, and one silently

contemplates the verses written by Master Qingliang as follows:

Starting from taintlessness, one then has given rise to ignorance,

and also met bad friends who have increased our emotions.

With no thought of following and rejoicing, one destroys goodness forever.

Indulging body, speech, and mind, one’s evil deeds have gradually increased.

The evil mind spreads everywhere, in thought after thought, defiling all that it

touches.

From minute to minute it continues, as one schemed by day and night.

Not wanting people to know, one conceals their mistakes.

Not fearing the evil destinies, one indulges oneself in every way.

Without shame and no remorse, one enters the nets of demons.

By denying cause and effect, one falls into the pit of icchantika (disbelievers).

119 證相逆 : continuous mind constantly generates evil thought and offenses: “cease the continuous mind,”

against mind continuously generates the evil thoughts, is the fifth mind of the Ten Minds Oppose the Cycle

of Rebirth and Death. 120 十二 the dual reward. (1) 依報 or 依果 the material environment on which a person depends,

resulting from former karma, e.g. country, house, property, etc.; being the dependent conditions or

environment. (2) 正報 or 正果 his direct reward, i. e. his body, or person; being the resultant person.

37

One follows the flow and turns one’s back on one’s source, and is immersed in

the great sea of suffering of birth and death.

Fortunately one has heard the teachings of the Thus Come One and his elder

disciples,

And now wishes to go against the flow and give up the common ways.

With proper faith in cause and effect, one breaks free from the icchantika.

With shame and remorse before gods and people, one breaks free from

shamelessness.

By fearing the evil destinies, one breaks free of unconcern.

By confessing one’s evil karma, one breaks free of concealing our mistakes.

By cutting off the continuous mind, one breaks through the thought of permanence.

By bringing forth the Bodhi resolve, one breaks free of the imaginary and

dependent.

By cultivating merit and correcting errors, one breaks free of self-indulgence.

By protecting the Proper Dharma, one breaks free of failing to rejoice.

By recollecting the Buddhas of the Ten Directions, one breaks free of evil friends.

By contemplating the nature of offenses as empty, one breaks free from the fetters

and afflictions121

.

Among the above six verses, the first three follows with the Ten Minds that follow

with the Cycle of Birth and Death; the last three accord with the Ten Minds that Break

Free of Cycle of Birth and Death. One can now begin to reverse these thoughts and break

free of them. One should recite them often and contemplate them well122

. Next, recite the

following:

I, Bhiksu________, (so and so) now repent with a sincere heart. Respectfully I take

homage to the boundless Triple Gem of the Ten Directions and Three Periods of time.

Please witness, guard and care for me along with all beings of the Dharma realm from

time without beginning. Throughout great eons in the past, ignorance has concealed the

mind and I have lost our Buddha wisdom. The delusive consciousness has created karma

of the cycle of birth and death.

I went against the Buddha, Dharma, and Sangha and follow the evil companions.

The faculty of eye attaches to forms and becomes the slave of affection; consequently it

cannot see the Dharmakaya of Tathagata as it exists in the entire space. The ears cling to

sound condition and make endless harm. It then cannot hear the perfect sound of

Tathagata speak Dharma with perfect sound. A nose craves fragrant aromas and

121 Hengsure, op.cit., 263-264.

122 Ibid., p264.

38

produces defilements. It then cannot sniff the wonderful fragrance which produces merit.

A tongue attaches to various tastes and eats sentient beings. With its lies, idle talk, double

tongue, and harsh words, it slanders the Triple Gem, and humiliates both parents. How

can one be able to consume the profound taste of Dharma from Tathagata?

The faculty of body clings on to physical contact, and indulges in endless

defilements. Day and night the body immerses itself in self-indulgence and confusion.

Without knowing to cease this process, it creates all sorts of evil deeds in every way, such

as killing, stealing and sexual misconduct. Hence, the compassionate light of all Buddhas

cannot shine on it.

The faculty of mind craves on dharma and when it contacts with the conditions, it

lays hold of them. In every single thought, it always produces greediness, hatred, and

false views. These three karmic obstacles prepare the way to create all the wrongdoings.

These three obstacles and ten bondages continuously work together hand-in-hand to give

rise to the four aversions, in which the mind becomes an Icchantika. I do not pay respect

to the elders and parents, and with no shame and remorse, I do ten evils, four grave

offenses, five rebellious acts, and seven forms of concealing. I conduct a crime and teach

others to do so, and/or rejoice while seeing others do so. Once a single delusion arises, it

opens up the gates of one hundred thousand obstacles, which then multiply and spread

with endless time. They become barriers to all the wholesomeness. One then cannot

develop the great Bodhicitta, and cannot cultivate all the wholesome Dharma. Thus all

night long without a complaining mind, one experiences sufferings.

These numerous kinds of crimes are only known by the Buddha, hence, today, I

want to confess and repent so as to eradicate this continuous mind. Besides, the aversions

give birth to these obstacles of offenses, and in fact have no permanent reality. Its nature

is empty and tranquil.

I only hope that Rocana Buddha and Samantabhadra Bodhisattva’s light of wisdom

shines on me, and destroys the dew of my mind and my body’s karmic hindrances. I hope

the compassionate wind universally shakes and blows the solid mountains of obstruction,

and that the Dharma water flows constantly and cleanse the dirt in my mind. I hope that

our root of offenses can be destroyed, and we can immediately realize our original mind.

[Finally, I hope that] all sentient beings from all the Dharma realms together gain purity.

The repentance is complete, and pay homage to Rocana Buddha and the entire

Triple Gem.

([In fact] the remaining four dharma or methods follow this way, but there is a change on the four

dharma that made them different.)

2) Exhorting and Inviting Dharma

39

(The Great Ritual says [the merits of] the method of Exhortation and Invitation can eradicate the

obstacle of slandering the Dharma throughout many eons of time, and one can also gain much hearing and

eloquence in each life.)

I, Bhiksu _____(_so and so_) with a sincere mind, make the following exhortation

and invitation.

To the Ten Directions of Buddhas (to tame and to control) when they first

accomplished enlightenment,

Respectfully invite [them] to turn the Dharma Wheel in compassionate way.

If there have Buddhas wish to manifest Nirvana,

Hope that for the sake of all sentient beings, the Buddhas can remain in this world

forever.

3) Dharma of Rejoice at Others’ Merits

(The Great Ritual says rejoice at others’ merits can get rid of all the obstacles of jealousy throughout

many eons of times, and [one will] have many great wholesome and virtuous retinues in life after life.)

I, Bhiksu, _____(_so and so_) with sincere mind, rejoice at

Buddhas and Bodhisattvas as numerous the grains of the sands of Ganges River,

Pratyekabuddha, Arhats, and mundane beings,

For all the practice of wholesome roots,

I joyfully follow and rejoice.

4) Dharma of Transferring merits

(The Great Ritual says transferring merits ceases the obstacle produced from being narrow

mindedness, and bad thought, and it creates vast and great goodness.)

I, Bhiksu,______ (_ so and so_) transfer merit with a sincere mind,

Others and I since we have taken refuge to Buddhas,

All the cultivated virtuous causes and conditions,

Wish to transfer all of them to the Great Bodhi,

Universally, I and all beings will accomplish reality.

5) Making Vows

(The Great Ritual says making vows purges the obstacle of retreat, and can remove obstacle of the

entire control. One will rapidly accomplish the wonderful fruit [Buddhahood].)

I, Bhiksu ______(_so and so_) make vows with a sincere mind:

I vow that all my karmic obstacles can be repented and be eradicated,

[I can] Open up the mind, clarify the consciousness and see the source of a mind123

.

When the six consciousnesses are activated, the righteous wisdom is alert.

When the six lusts appear, the real emptiness also appears.

123 靈靈 : Source of a mind can be referred to original mind.

40

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