Docslide - Us - Medicine Buddha Repentance English
Docslide - Us - Medicine Buddha Repentance English
Docslide - Us - Medicine Buddha Repentance English
(Bhaisajya-guru-vaidurya-prabh Masa)
(BHAISAJYA-GURU-VAIDURYA-PRABH MASA)...............................................................................................1
REPENTANCE CEREMONY....................................................................................................................................4
CEREMONY FOR PURIFYING THE BOUNDARIES.......................................................................................4
Willow Branch And Pure Water Praise................................................................................................................4
Great Compassion Mantra....................................................................................................................................4
Ten Small Mantras................................................................................................................................................4
Dharani of the Wheel-Turning Kings Wish-Granting Jewel.............................................................................................5
Spiritual Mantra for Ending Disasters and Bringing Good Fortune...................................................................................5
Spiritual Mantra for a Precious Mountain of Merit & Virtue.............................................................................................5
Dharani of the King of Holy Infinite Life, Determination and Light..................................................................................5
Medicine Master Buddhas Crown-Anointing True Words................................................................................................5
Gwan Yins True Words for Miraculous Response.............................................................................................................5
Seven Buddhas True Words for Removing Offenses.........................................................................................................5
Spiritual Mantra for Rebirth in the Pure Land...................................................................................................................5
Mantra of the Goddess of Good Fortune............................................................................................................................5
The Heart of Prajna Paramita Sutra...................................................................................................................6
Dharani of the King of Holy Infinite Life, Determination and Light...............................................................6
In Praise of Avalokiteshvara, the Great Lord......................................................................................................6
Verse of Transference............................................................................................................................................6
REPENTANCE CEREMONY AND THE TWELVE GREAT VOWS OF MEDICINE MASTER BUDDHA.......7
Incense Praise........................................................................................................................................................7
Twelve Great Vows of Medicine Master Buddha.................................................................................................7
Verse to Recite upon Opening a Sutra................................................................................................................11
ROLL NUMBER ONE (OR PART I) THE REPENTANCE-DHARMA OF MEDICINE MASTER BUDDHA, WHO DISPELS CALAMITIES
AND LENGTHENS LIFE....................................................................................................................................... 11
Namo Universal Sunlight Radiance Bodhisattva..............................................................................................................12
Namo Universal Moonlight Radiance Bodhisattva..........................................................................................................12
Medicine Master Buddha Praise......................................................................................................................................14
ROLL NUMBER TWO (OR PART II)...................................................................................................................... 15
The Repentance-Dharma of Medicine Master Buddha, Who Dispels Calamities and Lengthens Life.............15
Namo Manjushri Bodhisattva......................................................................................................................................19
Medicine Master Eulogy......................................................................................................................................22
Medicine Master Buddha Verse...........................................................................................................................22
ROLL NUMBER THREE....................................................................................................................................... 23
The Feng Yi Mountain Vows and Transference of Merit......................................................................................27
CONSUMMATING THE CEREMONY...................................................................................................................... 29
THE THREE REFUGES........................................................................................................................................ 29
MEAL OFFERING.......................................................................................................................................... 30
Incense Praise......................................................................................................................................................30
The Meal Offering Before the Buddhas............................................................................................................30
Universal Offering True-Words..........................................................................................................................31
Praise and Mantra...............................................................................................................................................31
Introduction
Repentance-Dharma is a Buddhist method of confessing the sins and offenses that we have committed,
intentionally or unintentionally, in our past and present lives. It includes making a pledge that from now
on we will not create any more evil, which originates from greed, hatred and delusion. By performing
this repentance-dharma we can eliminate bad karma and its retribution. The Buddha informs us that,
ultimately, the nature of sins has no reality in itself. Sins exist only because of the discriminating mind. If
our minds are pure, without a trace of delusive thought, nothing exists nor does not exist. How do we
purify our minds? One way to do it is by means of repentance.
The Medicine Master Buddha Repentance-Dharma is one of several liturgies of repentance compiled by
venerated Buddhist monks in the past, all of which are based on Sutras expounded by the Buddha. The
liturgy includes the twelve great vows made by Medicine Master Buddha to assist and rescue sentient
beings from difficulties and sufferings.
As in all liturgies of repentance, our chanting and reciting, bowing and kneeling, are to be carried out
with sincerity and an honest, straightforward, proper mind. These qualities are the only requisite for
repentance.
May the Buddhas and Bodhisattvas bless those who hear about or see a copy of this text.
The Repentance-Dharma Of
Medicine Master Buddha,
Who Dispels Calamities And
Lengthens Life
Verse of Transference
May the merit and virtue from these sutras and mantras
Be dedicated to the Dharma-protecting dragons and gods,
To the mountain and river spirits of the Three Realms of Existence,
And to the guardians who watch over our Sangharamas.
We pray that blessings, peace and goodness
Will be adornments to the unsurpassed Bodhi.
We vow that all living beings throughout the Dharma Realm
Will enter the sea of Vairochanas nature together.
Incense Praise
Incense in the censer now is burning;
All the Dharma realm receives the fragrance.
From afar the sea-vast host of Buddhas all perceive its sweetness.
Everywhere auspicious clouds appear, as our sincere intentions deepen,
And all Buddhas perfect bodies manifest.
Namo Incense Cloud Canopy Bodhisattva, Mahasattva! (3 times, bowing, end with half-bow.)
(Cantor):
Universal Worthy King, Bodhisattva, riding upon His elephant, now draws near.
(Assembly):
The Bodhisattva sits in full lotus;
He is named Universal Worthy.
His body is the color of white jade,
With fifty lights, each of fifty hues,
Radiating as an aura from His neck.
Rays of golden light stream from every pore on His body.
The radiant beams bear myriads of transformation-Buddhas,
Each with its retinue of transformation-Bodhisattvas
(Cantor):
Let all be respectful and reverent!
(Cantor):
Let all members of this Assembly kneel down and solemnly present an offering of incense and flowers,
as the Dharma instructs us to do.
(Assembly kneels)
(Cantor):
May this incense and these flowers pervade all ten directions of the Dharma Realm,
(Assembly contemplates in silence):
...and change into a subtle and wondrous platform of light. May it manifest divine music, rare
fragrances, heavenly delicacies, and jewelled garments. May these inconceivably wondrous Dharma
objects each put forth other objects, and each in turn put forth all Dharmas, turning and spiralling
without hindrance, each one decorating the others. May they reach the presence of the Triple Jewel of
the ten directions. And before the Triple Jewel throughout the ten directions of the Dharma Realm, a
body of mine appears in order to make these offerings. Each body pervades the entirety of the Dharma
Realm without impeding the other, as they span infinite future time, doing the work of the Buddhas.
Let all beings of the Dharma Realm receive rare fragrance, which inspires them to become resolved on
Bodhi.
(Cantor):
May we all together enter the Uncreated,
(Assembly):
...and realize the Wisdom of the Buddhas!
(Still kneeling, Cantor begins & Assembly sings the verse of offering):
May this cloud of incense and flowers reach everywhere
Throughout the ten directions, as an offering to all Buddhas,
(Cantor:)
Medicine Master Thus Come One,
(Assembly:)
Witness and certify our repentance and worship!
We respectfully request the Triple Jewel of the Ten Directions, Medicine Master Thus Come One,
the Gods and Dragons from oceans and lands, and all members of the Sages Assemblies, To have
compassion for us. May they deign to certif our supplication, as we now make entreaty, Hoping they
will kindly pay heed, draw near, and accept our recitation of this text.
We now return to and rely on the Thus Come Ones ocean-vast Nirvana, as all here make offerings of
incense and flowers, and decorations of lamps and candles, on behalf of those who wish to practice the
method of repentance. We take our refuge in the Universal Door of the Great King of Compassionate
Vows. May we banish our karmic offenses to the Lost Village; may we uproot all conflicts with others
from the Field of Infertility.
With our hearts set purely on the Dharma, there will surely be a response; as principles and specifics
interfuse and penetrate, our practices and vows will meet complete success. It being so, the Buddhas
will certainly bestow their sympathetic concern. We bow and pray that their kindness will invisibly bring
us their blessings and aid.
(Assembly sings:)
The Buddhas visage looks just like a pure, full moon.
Its brilliant light sheds radiance like a thousand suns.
We now commence the liturgy of the Repentence Dharma of Medicine Masters Way-Place, by devoting
our lives to all Buddhas of the past, present and future.
(Kneel)
Namo Medicine Master Assembly of Buddhas and Bodhisattvas as vast as the sea. (Repeat 3 times)
(Cantor or Assembly)
Because all Buddhas are moved to pity as they think of living beings, they told us of the Way-Place
Repentance Dharma of Medicine Master Buddha.
But we living beings have serious defilements. The darkness of ignorance covers us. We do not
understand cause and effect. We are not diligent in repenting and reforming. Our wanton greed, hatred,
and stupidity, our unrestrained killing, theft, and lust are without measure or limit. The sins and
defilements we commit are also measureless and boundless. The karma of hatred we tie up with others
imperceptibly grows deeper and stronger with each passing day.
These causes lead us to experience rapid aging and premature death; we are demoted from high
office to servile positions. Our abundant wealth diminishes until we are poverty-stricken; our sons and
daughters die young, and we live solitary, lonely lives. Meeting any of the nine kinds of untimely deaths,
we fall into the three evil destinies. These many painful results plague us. We must endure what we
ourselves have created. The results of bad karma are certain to come, immediately or in the future. The
retribution for evil is never off by even a hairs-breadth.
At that time, compassionately wishing to save us, Medicine Master Vaidurya Light Thus Come
One spoke this Sutra on the Merit and Virtue of His Past Vows. It suggests that those who read this
Sutra or recite it from memory should create seven images of that Thus Come One, and then light seven
lamps before each of the images (each lamp to be as large as a cart-wheel) and keep them lit for forty-
nine days, so that the radiance shines without ceasing.
Only the kshatriyas and laypeople from powerful families with stores of abundant wealth are capable
of making such adornments. Living beings of lesser means, although they might take delight in making
those offerings, have no way to provide the adornments according to the above method. That is why the
following method of repentance, which dispels calamities and lengthens life, has been translated from
within the Sutra on the Merit and Virtue of the Buddhas Fundamental Vows.
Living beings who cultivate this method should all eat pure vegetarian food, observe precepts, and
cleanse themselves. Staying perhaps in a monastery or convent, or at home, they should arrange for
fellow Chan meditators or persons of good conduct to participate, and wash and sweep the halls, then
adorn them well. Offerings should be made, as much as their ability permits, of incense, flowers, lamps,
and candles.
And then they should follow the liturgy in making praise, chanting the ceremonies, and bowing most
sincerely. When this formula is practiced, all that one seeks will be fulfilled, and all vows will be
accomplished.
The Sutra says, As for repenting of former sins, The Pure Names Sutra recommends that we
change past habits and cultivate correctly in the future. Wash clean the body and mind. Put an end to all
evil-doing, and vow never to commit such errors again. In this way you will be purified of the
transgressions created through many past aeons, and whatever you seek will be fully realized.
So now, I, disciple ___________, and the others pray for mercy as we repent and reform. (Rise and
half-bow)
most excellent merit and virtue. There may be those who wish to cultivate to success the great vows of
all Buddhas, or to perfectly take up and hold the names of the Buddhas, and guard their precious
treasury of Proper Dharma. They may wish to obtain Most Supreme, Right and Total Enlightenment,
and to adorn their persons with the Thirty-two Hallmarks and Eighty Subsidiary Features; they may
wish to obtain limitless wisdom and skill-in means which can lead all beings to securely set up the
standards of the Great Vehicle.
They may wish to cultivate moral conduct so that their precepts are not defective, and to be
complete with all Three Categories of Precepts, ultimately pure and free of any transgression.
They may wish to be perfect in their sense-faculties, and to be free of all illness, and to enable their
families and kin to be wealthy and affluent; or they may wish to break through the nets of the demons,
and to be set free from the ties of heretical sects, further to uproot the thick forest of evil views.
Women who wish to become men, with all the attributes of a great hero, or who wish to give birth
to sons or daughters, will have their wishes granted. Should they hope for long life, their hopes will be
realized. If they have been convicted of violations of the law, and now want to be set free from anxiety
and pain; or if they wish fine-tasting food and drink, and to be filled to satisfaction with the flavor of
Dharma, or to own an excellent wardrobe and many luxuries, their wishes will come true.
They may want to practice charity, and to be able to graciously give all they have to anyone who
asks, and to do so without harboring greed or resentment.
Perhaps they want to have proper views and vigor in order to subdue and calm their minds, to be
learned and intelligent in order to understand profound principle, and to always seek supreme Dharma
and to meet with wholesome friends.
They may wish to retain what theyve learned, to be reborn in the Land of Happiness of Limitless
Life Buddha, and to hear the Proper Dharma.
Perhaps they have broken the moral precepts and wish to return to purity.
Perhaps their alloted life-span has reached its end, but they wish to go on living.
There may even be citizens of a country who wish to put an end to all disasters and hardships in that
land, thus securing their happiness.
All people such as these should do as the Dharma instructs and adorn the Way-place, then return in
devotion to the Thus Come One Medicine Master Vaidurya Light with single-minded vigor and cultivate
Samadhi.
Why is it so? When that Thus Come One cultivated the Bodhisattva Way, he made twelve
wondrous, excellent vows. The magnificent merit and virtue of these vows can lead all those who hear
them to wipe away their karmic obstacles, and to have their every wish fulfilled.
Only those Bodhisattvas who are to ascend to become Buddhas in one life can fully understand this
Dharma and believe in it as it actually is. They can cultivate exactly as taught. We should not spare our
bodies, lives and wealth, but should extend our strength to the utmost in making adornments. Then the
desired results will most certainly come to pass. For that reason,
Today I, Disciple _________ and others resolutely devote our lives and respectfully bow. (Rise and
half-bow)
Na mwo bwo chye fa di - Bi sha she - Jyu lu bi lyou li - Bwo la pwo - He la she ye - Da two jye
dwo ye - E la he di - San myau san pu two ye - Da jr two - Nan - Bi sha shr - Bi sha shr - Bi sha
she - San mwo jye di swo he. (how many times?)
(Recite the Holy Name one hundred times, one thousand times, or as many as you like, before making
transference.)
(End Of Roll Number One Of The Repentance-Dharma Of Medicine Master Buddha, Who
Dispels Calamities And Lengthens Life.)
(Kneel)
After bowing to the Buddhas, we continue to repent and reform.
I, disciple ____________, and others, for the sake of Heaven and Earth, for its leaders and the nation, for
fathers and mothers, for teachers and elders; for the sake of all beings in the Desire Realm, those in the
Form Realm, and those in the Formless Realm; and on behalf of all living beings in the Dharma Realm; vow
to put an end to the threefold obstructions of afflictions, karma and retribution, and to devote our lives to
repentance and reform.
I, along with all living beings, from beginningless time until the present, because of craving and views,
inwardly discriminate between self and others, and outwardly consort with bad friends. I do not follow and
rejoice in even a hair's breadth of the good deeds done by others. Instead, I only vastly commit all manner
of offenses by three means: physically; in speech; or in thought.
Even if these deeds were not extensive, the evil mind behind them is pervasive. It continues day and
night without cease, covering up its transgressions and sins, not wanting people to know, heedless of the
evil destinies, lacking both shame and remorse, and vehemently denying cause and effect.
Having not yet confessed and repented of offenses and obstacles such as these, I now on this day,
before all Buddhas of the ten directions and before Medicine Master Thus Come One, have come to believe
deeply in cause and effect. I have deep shame and guilt, beget great fear, and confess and repent. I cut off
that incessant mind and bring forth the Bodhi Mind.
I cut off evil-doing and cultivate good deeds; discipline the body, mouth and mind; reform all my past
errors; and joyfully support even the smallest good deeds done by common people and Sages. I recall that
Medicine Master Buddha's great strength of vows can rescue us from the sea of the Two Kinds of Death
and take us to the shore of the Three Virtues.
We pray that He will have compassion and sympathy for us, and gather us back in. Thus each of us,
with resolute mind, devotes our lives in worship, and bows down. (Bow. Rise and half bow)
(Kneel)
After bowing to the Buddhas, we continue our repentance and reform:
I, disciple ____________, and others, from beginningless time until this very day, have suffered the illnesses
of greed, hatred, and envy; the illnesses of arrogance and pride; the illness of not clearly recognizing good
from evil; the illness of not believing in offenses and blessings; the illness of being unfilial and committing
the five rebellious acts; the illness of defamation and insolence towards the Triple Jewel; the illness of failing
to observe a vegetarian diet; the illness of committing moral transgressions; the illness of praising oneself
and defaming others; the illness of insatiable greed; the illness of infatuation with fine sounds and pursuing
objects of lust; the illness of craving fragrances and pleasurable contact; the illness of believing in perverted,
inverted views; the illness of addiction to promiscuity, intoxication, and unrestrained hedonism; the sickness
of meeting a doctor who prescribes the wrong medicine; as well as the illnesses of innumerable disasters,
troubles and insults which oppress, vex and distress our bodies and minds.
We wish that all such illnesses and pains will be eliminated, and that all wishes will be fulfilled. At that
time the Thus Come One Medicine Master Vaidurya Light entered a Samadhi called Expeller of All Living
Beings' Pains and Miseries. Once he entered this Samadhi, a great radiant light was put forth from His
crown. From the light a great dharani was proclaimed:
Na mwo bwo chye fa di - Bi sha she - Jyu lu bi lyou li - Bwo la pwo - He la she ye - Da two jye dwo
ye - E la he di - San myau san pu two ye - Da jr two - Nan - Bi sha shr - Bi sha shr - Bi sha she -
San mwo jye di swo he.
And then, as the mantra from within the light came to an end, the earth trembled and radiated great
brightness, which put an end to all the pain and illness that afflicted living beings. It brought them all peace,
security and joy.
From this we know the power of repentance and reform. It acts as an efficacious medicine for all the
mind's ills and it is a rare prescription for ending birth and death.
There is a Great King of Healers who dispenses the right medicine to cure each illness. That is to say:
kindness, compassion, sympathetic joy and equanimity are medicines; patience and gentleness are
medicines; proper faith in the Triple Jewel is medicine; diligent cultivation of blessings and wisdom is
medicine; the Six Paramitas are medicine; consuming one's fill of sweet-dew is medicine; craving the flavor
of Dharma is medicine; cultivating the truth and nourishing the life-energy is medicine; returning to our
origin and reverting to our source is medicine; the ability to mend one's errors is medicine; wholesome,
clever, resourceful means are medicine; not being tempted by sights and sounds is medicine; purifying the
mind by severing desire is medicine.
Always use medicines such as these. Make them properly ground, strained, mixed, and administered in
the right dosage. When living beings are sick, they get sick from the same illness; and the medicine they
need is essentially the same medicine.
To speak of many dharmas is called being upside-down. If we contemplate from the ultimate reality of
the One True Vehicle, then what increases and what decreases? What is pure and what is defiled? What is
good and what is evil? What are offenses and what are blessings? What is sickness and what is medicine?
Contemplate the expedient means given above like a person who dreams that he is stricken with a grave
illness, that he needs a doctor to prescribe medicine, and that the medicine he takes cures his sickness. If he
then awakes from his dream, he will realize that basically there is no illness. There is neither illness nor any
absence of illness, how much the less a doctor or medicine.
Therefore the sicknesses of living beings are one single illusory sickness, and the medicines given by the
Thus Come One are, likewise, one illusory medicine.
So we can know that all the Dharma spoken by the Thus Come One has a single quality and a single
flavor. It is the quality of liberation, the quality of separation, the quality of cessation, and ultimately,
Nirvana. In the end, it returns to Emptiness.
It is like the rain from a single cloud: the large and small plants and trees are each nurtured by it. The
others and I now receive the strength of the Buddha's kindness. Having heard the name of Medicine Master
Vaidurya Light Thus Come One, we have no more difficulty with sickness and pain, and are enabled to
realize ultimate, supreme Bodhi.
Therefore on this day, we follow in harmony, and unite our hearts with the resolve to rely on the
Buddha, the Dharma and the Sangha for the rest of our lives. Let us now devote our lives to all Buddhas.
(Bow, rise, half- bow)
(Kneel)
Having bowed to the Buddhas, we continue our repentance and reform. If there is a living being who
desires liberation from sickness and pain, then for the sake of that person others should receive and keep,
for seven days and nights, the eight lay precepts and vegetarian observance. They should offer to the
Bhikshu Sangha, as much as they are able, food, drink, and the other requisites. Through all hours of the
day and night, they should bow in worship and practice the path. They should make offerings to the World
Honored One, Medicine Master Vaidurya Light Thus Come One, by reading His venerated Sutra forty-nine
times, and keep lit forty-nine lamps throughout forty-nine days, never letting the light die out. Then the sick
person will get through the time of crisis and peril safely, without being apprehended by misfortune or by
evil ghosts.
That is the reason each member of this Assembly gathered here today extends his utmost efforts to
present incense and spread flowers, light lamps and hang banners, liberate living creatures and cultivate
blessings. Then the misery and the crisis will pass, and the many troubles will be avoided. We only wish that
the Thus Come One will certify our repentance and reform.
I, Disciple _________, and the others here, moreover, should recognize that everything in our lives from
beginningless time until this very day which fails to go our way, comes about as retribution for our past evil
karma. For this reason we now earnestly seek to repent and to reform.
We repent of the retribution in this world of nightmares, bad omens, and unlucky events.
We repent of the retribution in this world of chronic illness which lingers for months and years without
improvement, leaving invalids bedridden and disabled.
We repent of the retribution in this world of epidemics in winter, plagues in summer, or sickness from
toxins, ulcers, colds and influenza.
We repent of the retribution in this world of the danger of floods, fires, robbers, bandits, and warring
armies.
We repent of the retribution in this world of harm from lions, tigers, wolves, venomous snakes, vicious
scorpions, centipedes and poisonous insects.
We repent of the retribution in this world of birth, old age, sickness, death, worry, grief, suffering and
distress.
We repent for living beings whose retribution of karma done with body, mouth and mind continues to
increase their accumulated evil karma.
We repent for living beings whose retribution compels them to fall into the three evil destinies, where
they must endure many grievous sufferings throughout countless thousands of years.
We repent for living beings whose retribution makes them turn endlessly through the realms of the hells,
the animals, and the hungry ghosts.
We repent for living beings whose retribution makes it impossible for them to avoid rebirth in other evil
destinies.
We repent for living beings whose retribution is to be others' slaves, so that they are forced to serve
them.
We repent for living beings whose retribution makes them into oxen, horses, camels and mules, who
constantly undergo whipping and punishment, and who further must ever travel the roads bearing heavy
burdens, oppressed by hunger and thirst.
We repent for people in the world whose retribution brings them into contact with nightmare-ghosts,
voodoo, zombies, sorcerers, monsters and the like, and who experience such creatures' unnerving,
malicious haunting.
Thus for the sake of humans and gods of the present and the future, whose retributions involve such
countless misfortunes, calamities, disasters, plagues, deaths, troubles, and dissipations which distress them,
I, Disciple __________, and the others, today, with utmost sincerity, turn to Medicine Master Buddha and
His holy assembly, oceanwide in extent, seeking their mercy, as we repent and reform, wishing that all the
many retributions named above will be wiped away completely, without a trace.
The sicknesses and the medicines both return to an identical illusion. It is evil karma that brings about
all retributions and obstacles.
We wish that all living beings will make the Great Vehicle well established, so that everyone will be
placed securely on the Path of Bodhi.
We wish that all living beings will hold flawless precepts, and that if they should violate them, they will
quickly return to purity in precepts.
We wish that all living beings will be upright, intelligent, endowed with perfect faculties, and free of any
illness.
We wish that all living beings will be rid of disease, and that their families and kin will enjoy ample
wealth and property.
We wish that all living beings will be reborn as men, complete with the hallmarks of a Great Hero,
including realization of Bodhi.
We wish that all living beings may escape the nets of demons, and be freed from the ties and fetters of
those of heretical paths.
We wish that living beings who have encountered trouble with the law, and who suffer torment and
oppression, will be set free.
We wish that living beings will receive sufficient food and drink, and then, by means of the
Dharma-flavor, gain ultimate peace and happiness.
We wish that living beings will gain any kind of clothing that suits them, and be fully satisfied.
We wish that all living beings will live long, be wealthy, obtain official positions, have sons and daughters,
and that all their wishes will be fulfilled.
We wish to put an end to the myriad disasters and nine untimely means of death in all countries of the
world, and put an end to the eightfold difficulties and the three kinds of calamities. We wish to prevent
invasion of the nation by other countries, and the turmoil of bandits and thieves. May all such evils and
hardships be completely wiped away for good.
May the country know peace, with wind and rain in the proper season. May the crops ripen to full
harvest, and may all beings be well and happy. May their practices and vows for Bodhi increase with each
passing thought. May they rescue suffering living beings, always regarding them as they do themselves.
Further, we vow that in every life, at all times and in all places, we will not be born as barbarians, but
will be born into a family that follows proper faith. We will have an upright and majestic appearance,
wisdom and eloquence. We will leave evil dharmas far behind, and we will keep company with wholesome
friends. We will firmly maintain our virtuous conduct, and make the Great Vehicle well-established.
We vow, furthermore, that in every life, at all times and in all places, we will cause the Buddha-Dharma
to prosper. We will destroy the nets of demons and cultivate to perfection the Six Paramitas, and do so with
vigorous resolve. As we extensively make offerings, we will be resplendent with blessings and wisdom, so
that with patience and vigor we will realize the Path of Bodhi.
We who gather here on this day should remember to repay the virtue and kindness of Medicine Master
Vaidurya Light Thus Come One, as he always brings benefits, peace and happiness to all living beings.
For this reason, with hearts resolved, we devote our lives and bow down in worship.
Na mwo bwo chye fa di - Bi sha she - Jyu lu bi lyou li - Bwo la pwo - He la she ye - Da two jye dwo
ye - E la he di - San myau san pu two ye - Da jr two - Nan - Bi sha shr - Bi sha shr - Bi sha she -
San mwo jye di swo he. (Recite 3 times)
Namo Medicine Master Vaidurya Light Thus Come One, of the Eastern World of Pure Vaidurya.
Namo Medicine Master Buddha, Who Dispels Calamities and Lengthens Life.
(As before, after singing this praise, circle the Mandala, reciting the Buddha's name, and then transfer the
merit)
(End of Roll Number Two of The Repentance-dharma of Medicine Master Buddha, Who Dispels
Calamities and Lengthens Life)
Namo All Buddhas of the Present, to the ends of the ten directions throughout the Dharma Realm
Namo All Buddhas of the Future, to the ends of the ten directions throughout the Dharma Realm
Namo Sutra on the Merit and Virtue of the Fundamental Vows of Medicine Master Vaidurya
Light Thus Come One
Namo Universal Sunlight Radiance Bodhisattva
Namo Universal Moonlight Radiance Bodhisattva
Namo Manjushri Bodhisattva
Namo Observer of the Worlds' Sounds Bodhisattva
Namo Obtainer of Great Strength Bodhisattva
Namo Infinite Resolve Bodhisattva
Namo Precious Udumbara-Blossom Bodhisattva
Namo King of Medicine Bodhisattva
Namo Supreme Medicine Bodhisattva
Namo Maitreya Bodhisattva
Namo Dispeller of Disasters and Obstacles Bodhisattva
Namo Bestower of Blessings and Long Life Bodhisattva
Namo Thirty-six Thousand Bodhisattvas beneath the Melodious Tree
Namo Venerable Ananda and the Eight Thousand Bhikshus of the Holy Sangha
Namo Bodhisattva Who Rescues and Liberates. (End with half-bow)
(Assemly Kneel)
Having bowed to the Buddhas, we continue to repent.
I, Disciple ________, and the others, having just repented, should bring up thoughts free of stain and
turbidity, thoughts free of anger and hatred. We should bring up thoughts of benefit, peace and joy,
kindness, compassion, happiness and even-mindedness toward all sentient creatures.
As we engage in this correct contemplation, we do not cut off the fetters, nor do we linger in the
ocean of fetters. Instead, we contemplate the emptiness of all dharmas, such being the characteristic of
Reality.
What does it mean to contemplate the emptiness of all dharmas? Cultivators should contemplate
well how this present mind arises because of its being conditioned with false thoughts. Does the mind
occur because of these thoughts or not because of these thoughts? Does it arise both because of and
not because of these thoughts? Does it arise neither because of the thoughts nor not because of these
thoughts? Does it arise within the three periods of time? Is it found inside, outside, or in between?
Where are its traces? In which direction should we look for the mind? When we use these various
causes and conditions to locate the mind, we find it ultimately cannot be obtained.
It exists like a dream, like an illusion, lacking both name and features. Since the cultivator at this
point still cannot identify the mind as part of the process of birth and death, how can he identify it as
Nirvana? Since he cannot locate anything to contemplate, how can he identify a contemplator? He
neither grasps the mind, nor rejects it. He neither relies on it, attaches to it, nor does he stay in stillness.
The path of words and language is cut off and there is nothing left to say.
Aware now that the mind has no mind, then both sins and blessings have no owner. Emptiness being
the nature of sins and blessings, then all dharmas are totally empty, and there is no mind, and dharmas
cannot lodge in dharmas.
Repenting in this way is known as Great Repentance, and is also known as the Repentance which
breaks apart the mind consciousness.
Due to these causes and conditions, thought after thought is still and quiescent; thought after
thought does not abide anywhere, just like the vastness of space, which also cannot be gotten at.
Ultimately, this not being gotten at cannot be gotten at either.
At this point we spontaneously transcend all Samadhis with a brilliantly shining light. The myriad
dharmas appear, mutually penetrating without any obstruction vast and great as the Dharma-nature, and
ultimately like the void of space.
I wish now to achieve what I have aspired to, and to fulfill my vow for Bodhi. May the Assembly
members gathered here each concentrate, devote our lives and bow down in worship. (bow, rise and
half-bow)
(Kneel)
Having bowed to the Buddhas, we continue to contemplate the ultimate reality of the mind. At all
times, as we carry out our various activities, whether walking or sitting, whether coming or going, when
answering the calls of nature, when sweeping or cleaning; in every action and movement, whether
bending down or stretching upwards, while looking or listening, we should singlemindedly hold the
Triple Jewel in our thoughts and contemplate the empty nature of our mind.
We won't permit our thought even for an instant to linger on the five objects of desire or any worldly
matter at all.
We won't permit our minds to engage in deviant, crooked thoughts, nor can we allow ourselves to
join in casual conversation with non-believers. If we are careless or frivolous when looking at sights and
listening to sounds, we will create attachments to sensory states, and make bad karma. Then with
forgetfulness, afflictions and scattered thoughts, we would not be able to cultivate as the Dharma
teaches us.
But if instead we continuously, in every thought, never abandon ultimate reality, nor spare our
bodies and lives, but practice the methods of repentance on behalf of all living beings, then this is known
as true single-minded vigor, being resplendent with the Dharma.
Therefore, we members of this assembly, once again with utmost sincerity, place our five limbs on
the ground in reverence, and devote our lives in worship to the everlasting Triple Jewel.
(Kneel)
Having bowed to the Buddhas, we resolutely repent and reform:
I, Disciple ________, and the others, as well as all beings in the Dharma Realm, from beginningless
time, have been tied up by the three obstacles of afflictions, karma and retribution. Because our minds
have been covered by these obstacles, we crave and attach to all situations which we encounter. Being
stupid and unwise, we lack the root of faith, and create many mistakes in karma with our bodies,
mouths and minds, even to the point of slandering and rejecting the Proper Dharma, and violating the
Shila (moral codes), thus incessantly doing unbeneficial deeds. Even though we may dwell in holy
places, we fail to achieve the fruition of Sagehood. With even subtle outflows, Samadhi is hard to
realize.
But now that we have met...(bow)...Medicine Master Vaidurya Light Thus Come One... (kneel), we
hope to quickly cast off all offenses and obstacles and then accomplish Wonderful Enlightenment.
For these reasons, with straightforwardness and devotion, we bow our heads in total sincerity, to
reveal our many transgressions, and seek to repent and reform. (Bow)
May the sea of great kind vows impartially gather in and assist us...(kneel) so that we and all beings
in the Dharma realm, alike, can expel our obstacles from the past, and be free from our many troubles.
May we crack open the shell of ignorance, and dry up the river of sorrows. May we come to
awakening with proper views, so that our wonderful mind can thoroughly understand, and can rest
securely in Bodhi.
May an everlasting radiance appear; may we all be free from illness, our hearts full of peace and joy;
may all that we hope for be just as we would have it, all splendid, in accord with our wishes, perfect in
every way.
May our sense-faculties be keen, may we be well-learned and intelligent. May we be vigorous in
Brahma-practice, and able to enter Samadhis.
May we use measureless numbers of wise, resourceful means in the service of all living beings,
filling their material needs without any deficiency, and then by means of skillfully cultivating the many
Bodhisattva-practices, rapidly certify to Supreme, Proper and Equal Bodhi.
Even at the moment of death, may we be clear in mind and able to discern, so that we will surely
reach the Western Land of Bliss of Limitless Life Buddha, with eight great Bodhisattvas showing us the
way.
May we spontaneously be born by transformation from a precious lotus-blossom. May we receive a
prediction for enlightenment from the Buddha, and attain certification to measureless Dharani doors,
thus succeeding in all kinds of merit and virtue.
Afterwards with innumerable division-bodies, may we, in the instant of a single thought, reach
Buddhalands in the Ten Directions, where we make offerings to all Buddhas of the Dharma realm; in
that brief thought-instant, may we use all modes of spiritual strength to rescue and set free the living
beings of the Dharma Realm who will go on to accomplish Equal, Proper Awakening. Empty space
might end, but my vows are infinite and unending.
Now having repented and made my vows, I devote my life in refuge to the Everlasting Triple Jewel.
Na mwo bwo chye fa di - Bi sha she - Jyu lu bi lyou li - Bwo la pwo - He la she ye - Da two jye
dwo ye - E la he di - San myau san pu two ye - Da jr two - Nan - Bi sha shr - Bi sha shr - Bi sha
she - San mwo jye di swo he. (Three times)
(Rise and half-bow)
I, Disciple, ____ and the others have personally opposed the true nature, wrongly entered the flow of
confusion, and followed birth and death, thereby floating and sinking. Pursuing forms and sounds, we
are attached to defilement. The ten bonds and ten servants accumulate to become the cause of outflows.
The six roots and six dusts falsely create boundless offenses. Confused and engulfed in the sea of
suffering, seriously lost in deviant paths, we attach to self and hinder others, encourage wrong actions
and criticize right behavior.
With accumulated karmic obstacles and all manner of offenses and crimes, we look up to the Triple
Jewel to be kind and compassionate. We sincerely and wholeheartedly repent and reform. We hope they
will be benevolent and rescue us, and that good friends will lead us by the hand out of the deep abyss of
affliction to the other shore of Bodhi. May blessings establish a foundation in our present life so that our
different wishes will be fulfilled. May we, in our next life, wisely plant sprouts efficacious, and together
aspire for increasing brilliance. May we be born in a civilized country and meet a knowledgeable teacher
when we grow up.
May we have proper belief and leave the household life to pursue the spiritual path when we are still
young and innocent. May we have keen and clear perceptions with the six faculties, and may our three
karmas (body, mouth and mind) be pure and harmonious. Unstained by worldly conditions, may we
constantly cultivate and maintain the precept-discipline, so the defilements cannot encroach upon us.
May we sternly protect the awesome deportment to the extent that we do not harm even a mosquito.
May we not meet with the eight difficulties nor be deficient in the four conditions. May our prajna
wisdom be revealed and our resolve for Bodhi be irreversible. May we cultivate the proper Dharma and
completely understand the Great Vehicle, develop the way of practice of the Six Paramitas and leap over
three asamkhyeyas in the ocean of kalpas.
In every place may we erect the Dharma banner and layer by layer break through the net of doubts.
May we subdue the masses of demons and carry on the prosperity of the Triple Jewel, serving the
Buddhas of the ten directions without any weariness. May we cultivate all dharma doors so that we
thoroughly understand them all. May we extensively foster blessings and wisdom, universally benefitting
beings as numerous as particles of dust and grains of sand. May we obtain the six kinds of spiritual
penetrations, perfecting in this one life the Buddha fruit. Afterwards, not renouncing those in the
Dharmarealm, may we pervasively enter the wearisome mundane world.
May we have the same compassionate heart and practice as Avalokiteshvara and the oceanic vows
of Samantabhadra. In other places as well as in this land, may we, according with the forms and species
of beings, manifest appropriate forms in response, to expound the wonderful Dharma. For those in the
mire of suffering destinies and in the path of the suffering of hungry ghosts, may we emit immense
bright light or manifest spiritual penetrations.
May those who see our form as well as those who hear our name all bring forth the Bodhi heart and
eternally transcend the suffering of the cycle of birth and death. May the lands of the cauldrons of fire
and rivers of ice transform into fragrant groves. May those who undergo the punishment of the bronze
drink and iron food be born by transformation in the Pure Land. May animals, bound in fur and capped
with horns, as well as debtors who owe debts of karma and harbor resentment, get rid of their bitter
distress completely, and become steeped in beneficence and bliss. During worldwide epidemics may we
manifest the medicine needed to cure the critical illnesses. In time of famine and death may we create
paddies of rice and millet to relieve the impoverished.
There is nothing we will not strive to do to help and benefit others. We also hope those enemies and
loved ones of past lives and those with affinities in our present life can escape drowning in the four
kinds of births and forsake myriad aeons in the bonds of love. May all living beings alike realize the
Buddha Way. May sentient and insentient beings alike bring to perfection the seeds of wisdom.
(End of Roll Number Three of The Repentance-Dharma of Medicine Master Buddha, Who
Dispels Calamities and Lengthens Life.)
MEAL OFFERING
Incense Praise
Incense in the censer now is burning.
All the Dharma Realm receives the fragrance.
From afar the sea-vast host of Buddhas all inhale its sweetness.
In every place auspicious clouds appearing, our sincere intention thus fulfilling, as all Buddhas now
show their perfect body.
Na mo! Incense Cloud Canopy Bodhisattva, Mahasattva! (Bow; rise)
Na mo! Incense Cloud Canopy Bodhisattva, Mahasattva! (Bow; rise)
Na mo! Incense Cloud Canopy Bodhisattva, Mahasattva! (Bow; rise, half-bow)
Food-Transforming True-Words
NA MWO SA WA DAN TWO YE DWO - WA LU JR DI - NAN - SAN BWO LA - SAN BWO LA - HUNG.
(Recite three times)
The color, scent and flavor of this food, above is offered to the Buddhas everywhere,
between to every sage and worthy one,
below to living beings on the turning wheel,
bestowed without distinction equally so every wish is satisfied accordingly,
and those who made this offering now are caused immeasurable Paramitas to attain.
(Assembly bows three and a half bows, then with palms together proceeds to dining hall intoning:)