The Rite Performed in Chinese Temples Today

The rite: Homage to the Greatly Compassionate Avalokiteśvara Bodhisattva (chanted three times). Let all be reverent and solemn.

With sincere mind, we bow in homage to the Three Jewels forever abiding throughout the ten directions. (Bow once. Burning incense, scattering flowers, the leader chants:) Let this whole assembly, each and every one, kneel with one knee raised, holding incense and flowers reverently, and make offering as the Dharma directs. May this very cloud of incense and flowers fill the ten directions to their limit, adorning every buddha-land with fragrance beyond measure, fully endowed with the bodhisattva path, and becoming the very fragrance of the Tathāgata.

Visualize, saying: May this incense and these flowers of mine fill the ten directions, becoming a subtle and wondrous tower of light, the music of the heavens, the incense of heavenly treasures, the delicacies of the heavens, the garments of heavenly treasures, an inconceivable, wondrous mote of Dharma — each mote giving rise to every mote, each mote giving rise to every dharma, turning without hindrance and adorning one another, reaching everywhere before the Three Jewels of the ten directions, before the Three Jewels of the Dharma-realm of the ten directions, my own body present everywhere making this offering, each and every one of them filling the whole Dharma-realm. Each and every one unmixed and unobstructed, performing the Buddha's own work to the very limit of the future, universally perfuming every living being of the Dharma-realm, so that, touched by this perfume, they all arouse the awakening-mind, together entering the non-arising and realizing the Buddha's wisdom. Having made this offering, let all be reverent and solemn. Having chanted this, bow once, saying:

Homage to the Tathāgata of the past, Right Dharma Illumination, present now as Avalokiteśvara Bodhisattva. Accomplished in wondrous merit, endowed with great loving-kindness and great compassion, manifesting a thousand hands and a thousand eyes upon a single body and mind, illuminating and beholding the Dharma-realm, sheltering and upholding living beings, causing them to arouse the vast mind set upon the Way, and teaching them to uphold this perfect and complete spiritual mantra. Those who leave the evil destinies forever behind attain birth in the presence of the Buddha; the gravest offenses of unbroken retribution, and every terrible illness that binds the body, which nothing else could rescue or relieve, are all entirely dissolved. Samādhi and eloquence, and whatever is sought and wished for in this very life, are all brought to fruition, resolved beyond any doubt. He is able to cause swift attainment of the three vehicles, and swift ascent to the Buddha-ground. The power of his majestic spirit — praise could never exhaust it. And so, with sincere mind, we take refuge and bow our heads to the ground in homage.

With sincere mind, we bow in homage to our fundamental teacher, the World-Honored Śākyamuni. Visualize, saying: the nature of the one who bows and the one bowed to are both empty and still, yet the meeting of response and resonance is inconceivable; this very site of practice is like Indra's own jewel, the Tathāgata Śākyamuni reflected within it, my own body reflected before Śākyamuni, and, head and face touching his very feet, I take refuge and bow in homage. (When bowing to Amitābha, say instead "Amitābha reflected within it," and so on; when bowing to a monk rather than a buddha, change the wording to "bodhisattva"; every further instance below follows this same pattern.)

With sincere mind, we bow in homage to the World-Honored Amitābha of the Western Land of Ultimate Bliss. With sincere mind, we bow in homage to the World-Honored King of a Thousand Lights, Dwelling in Stillness, of measureless hundred millions of kalpas past. With sincere mind, we bow in homage to the World-Honored Buddhas of the past, as numerous as the sands of ninety-nine hundred million Ganges rivers. With sincere mind, we bow in homage to the World-Honored Right Dharma Illumination, of measureless kalpas past. With sincere mind, we bow in homage to every World-Honored Buddha of the ten directions. With sincere mind, we bow in homage to the thousand Buddhas of the Fortunate Kalpa, and every World-Honored Buddha of the three periods of time. (The assembly, hearing the bell, offers incense.)

With sincere mind, we bow in homage to the wondrous verses of the Vast, Perfect, Unimpeded Great Compassion Heart Great Dhāraṇī. (Recite and bow three times.) Visualize, saying: the true emptiness of the Dharma-nature is like empty space itself, and this ever-abiding jewel of the Dharma is beyond all conceiving; my own body reflected before this very jewel of the Dharma, with sincere mind, I take refuge and bow in homage as the Dharma directs. With sincere mind, we bow in homage to every dhāraṇī spoken by Avalokiteśvara, and to every venerable Dharma of the ten directions and the three periods of time. (The assembly offers incense.)

With sincere mind, we bow in homage to the Bodhisattva-Mahāsattva of the Thousand Hands and Thousand Eyes, of Great Kindness and Great Compassion, Avalokiteśvara, Sovereign and Free. (Recite and bow three times.) Visualize, saying: the nature of the one who bows and the one bowed to are both empty and still, yet the meeting of response and resonance is inconceivable; this very site of practice is like Indra's own jewel, the Bodhisattva of Great Compassion reflected within it, my own body reflected before the Bodhisattva of Great Compassion, and, seeking the dissolving of every obstruction, I touch his very feet in homage.

With sincere mind, we bow in homage to the Bodhisattva-Mahāsattva Mahāsthāmaprāpta. With sincere mind, we bow in homage to the Bodhisattva-Mahāsattva Dhāraṇī-King. With sincere mind, we bow in homage to the Bodhisattva-Mahāsattvas Sun Light and Moon Light. With sincere mind, we bow in homage to the Bodhisattva-Mahāsattvas Jeweled King, Medicine King, and Medicine Superior. With sincere mind, we bow in homage to the Bodhisattva-Mahāsattvas Flower Adornment, Great Adornment, and Jewel Treasury. With sincere mind, we bow in homage to the Bodhisattva-Mahāsattvas Virtue Treasury, Vajra Treasury, and Ākāśagarbha.

The sūtra says: should there be a monk, a nun, a layman, a laywoman, a boy, or a girl who wishes to recite and uphold this dhāraṇī, they should first arouse a mind of compassion toward every living being, and make this very vow after me. (The assembly then takes up the chant together; for each character that follows, strike the hand-bell once.)

Homage to the Greatly Compassionate Avalokiteśvara! May I swiftly know every dharma.
Homage to the Greatly Compassionate Avalokiteśvara! May I soon gain the eye of wisdom.
Homage to the Greatly Compassionate Avalokiteśvara! May I swiftly deliver every being.
Homage to the Greatly Compassionate Avalokiteśvara! May I soon gain skillful means.
Homage to the Greatly Compassionate Avalokiteśvara! May I swiftly board the boat of prajñā.
Homage to the Greatly Compassionate Avalokiteśvara! May I soon cross the sea of suffering.
Homage to the Greatly Compassionate Avalokiteśvara! May I swiftly attain the path of precepts and concentration.
Homage to the Greatly Compassionate Avalokiteśvara! May I soon ascend the mountain of nirvāṇa.
Homage to the Greatly Compassionate Avalokiteśvara! May I swiftly meet the unconditioned abode.
Homage to the Greatly Compassionate Avalokiteśvara! May I soon be one with the body of dharma-nature.

If I face a mountain of blades, that mountain of blades shall of itself break and crumble. If I face a cauldron of fire, that cauldron of fire shall of itself run dry. If I face the hells, those hells shall of themselves be dissolved. If I face the hungry ghosts, they shall of themselves be filled and satisfied. If I face the asuras, their malicious minds shall of themselves be tamed. If I face the animals, I shall of myself attain great wisdom.

(The practitioner visualizes standing before this Buddha and this Bodhisattva, chanting their revered names with nothing but urgent, heartfelt appeal, as though caught in fire or drowning, seeking rescue.) Homage to the Bodhisattva Avalokiteśvara. Homage to the Buddha Amitābha. (Chant these somewhat quickly, ten times each. On reaching the fourth and seventh repetitions, raise the final word of the opening phrase, and together sound the great bell along with the Buddha's name, closing with a single stroke at the very end. Bow, rise, and make the customary greeting; the leader then takes up the chant:)

Avalokiteśvara Bodhisattva said to the Buddha: "World-Honored One, if there are beings who recite and hold the Great Compassion Mantra and yet fall into one of the three evil destinies, then I vow I shall not attain true awakening. If there are those who recite and hold it and yet are not born in a buddha-land, then I vow I shall not attain true awakening. If there are those who recite and hold it and yet do not attain measureless samādhi and eloquence, then I vow I shall not attain true awakening. For those who recite and hold it: whatever they seek in this present life, if it is not fulfilled, then it cannot rightly be called the Great Compassion Heart Dhāraṇī." Having spoken these words, he stood before the whole assembly with palms joined, gave rise to a mind of great compassion toward every being, and, smiling, spoke the wondrous verses of the Vast, Perfect, Unimpeded Great Compassion Heart Great Dhāraṇī as follows:

Once Avalokiteśvara Bodhisattva had spoken this mantra, the great earth shook in six ways, and heaven rained down jeweled flowers, falling in profusion. The Buddhas of the ten directions all rejoiced; heavenly demons and non-Buddhist practitioners trembled in fear, their hair standing on end; and the whole assembly attained realization — some the fruit of stream-entry, some once-returning, some non-returning, some arhatship; some the first ground, the second, the third, the fourth, the fifth, and on up to the tenth ground. Measureless beings gave rise to the awakening-mind.

Bow once. Silently reflect: I myself and every living being, since beginningless time, have constantly been obstructed by the grave faults of the three karmas and six faculties, unable to see the Buddhas, not knowing the essential way out, merely following along with birth and death, not understanding the profound principle. Though I now understand it, I remain, together with every living being, obstructed by every grave fault alike. Now, before Avalokiteśvara and the Buddhas of the ten directions, I take refuge and confess on behalf of every living being, and pray only that they add their protection, so that every obstruction may be dissolved.

(Having reflected on this, kneel and chant:) Universally, on behalf of the four kindnesses, the three states of existence, and every living being of the Dharma-realm, I vow that all may cut off the three obstructions, and I take refuge and confess.

(Having chanted this, prostrate fully to the ground, and reflect once more in the mind, saying:) I myself and every living being, from beginningless time until now, because of craving and false views, have reckoned within an "I" and an "other," and, drawing close to evil companions without, have failed to rejoice in even the smallest goodness of another, but instead, throughout the three karmas, have broadly created every kind of fault. Though the matter itself may not be vast, this evil mind has spread everywhere, continuing day and night without a single interruption. Concealing and denying our own faults, unwilling to let others know of them, unafraid of the evil destinies, without shame before ourselves or others, we have denied cause and effect altogether.

And so, today, believing deeply in cause and effect, giving rise to a heavy sense of shame, giving rise to great dread, we lay our faults bare in confession, cutting off the mind that would let them continue, arousing the awakening-mind, cutting off evil and cultivating good, diligently disciplining the three karmas, reversing our past grave faults, and rejoicing in even the smallest goodness of the ordinary and the sage alike. We call to mind the Buddhas of the ten directions, whose great blessedness and wisdom are able to rescue and protect me and every living being, carrying us across the sea of the two kinds of death to the shore of the three virtues. From beginningless time until now, not knowing that the true nature of every dharma is empty and still, we have broadly created every evil; now, knowing this emptiness and stillness, and for the sake of seeking awakening, and for the sake of every living being, we broadly cultivate every good and thoroughly cut off every evil. We pray only that Avalokiteśvara, with compassion, receive us.

(Having so reflected, kneel and chant, saying:) With sincere mind, we confess. We disciples, together with every living being of the Dharma-realm, in this very single thought before us, are originally endowed with a thousand dharmas, every one possessed of spiritual power and the brightness of wisdom, equal above to the mind of the Buddha, and the same below as every being possessed of consciousness. Yet, since beginningless time, moved by darkness, we have obstructed this very stillness and clarity, confused and deluded upon meeting any object, our minds arising only to bind themselves in attachment — and, within a Dharma that is in truth equal throughout, we give rise to the very notion of self and other. Craving and false views are their root, and body and speech their condition, so that, throughout every state of existence, there is no fault we have not committed: the ten evils, the five heinous crimes, slandering the Dharma and slandering others, breaking the precepts and breaking the fast, destroying stūpas and ruining monasteries, stealing the property of the monastic assembly, defiling pure conduct, and encroaching upon and damaging the food and wealth of the permanent assembly — a sin that a thousand buddhas coming into the world could not absolve through repentance.

Faults such as these are immeasurable and boundless; discarding this very body and life, we deserve by rights to fall into the three evil paths, undergoing every form of suffering there in full; and even in this present life, every kind of affliction presses in upon us together, whether a terrible illness binds the body, or other conditions press us hard, obstructing the way of the Dharma so that we cannot cultivate it. Now, encountering this very rite and bowing before the perfect and complete spiritual mantra of great compassion, we are able to swiftly dissolve every such obstruction of fault. And so, today, with sincere mind, we recite and uphold it, turning in refuge and bowing before Avalokiteśvara Bodhisattva and the great teachers of the ten directions, arousing the awakening-mind and cultivating the practice of this true mantra, and, together with every living being, laying every fault bare, begging for confession, that it may be dissolved once and for all.

We pray only that, bowing before the great and compassionate Avalokiteśvara Bodhisattva-Mahāsattva, his thousand hands may uphold and protect us, his thousand eyes may behold us, causing every obstructing condition, within and without, to be dissolved and stilled, our own practice and the practice of others alike brought to perfect completion, our original insight and understanding opened, every demon and heretic restrained, the three karmas made diligent, the cause of the pure land cultivated — so that, when at last we give up this body, with no other destiny remaining, we may resolve, without doubt, to be born, bowing before the Buddha Amitābha, in the Land of Ultimate Bliss, there to receive and serve him in person.

May the great and compassionate Avalokiteśvara, endowed with every dhāraṇī, broadly deliver every kind of being, all escaping the wheel of suffering, together reaching the ground of wisdom. (Next, rise, and say:) Having now confessed and made this vow, we take refuge and bow in homage to the Three Jewels. (Bow once.)

Taking refuge in the Buddha of my own accord, may I wish that every living being carry forward the seed of buddhahood and arouse the unsurpassed mind. Taking refuge in the Dharma of my own accord, may I wish that every living being enter deeply into the treasury of the sūtras, their wisdom vast as the sea. Taking refuge in the Sangha of my own accord, may I wish that every living being govern the great assembly, unhindered in every way. We bow in reverence to the whole assembly of sages.

This very mind, at root, is no mind at all, yet from it a thousand hands and eyes appear like a conjured form. In land after land its function is fully manifest; in mote after mote its very substance responds and appears. Perceiving to their limit every sound in the world, the ear-faculty beholds all of them entirely. We bow our heads to the Great Compassion Dhāraṇī, seeking out every voice to rescue every suffering — inconceivable. Upon the very tip of a single hair, nothing else is found; filling the whole of empty space, it is this alone. Ah! Universally carrying every being possessed of feeling to the shore of awakening, a thousand distinctions and ten thousand differences, and every one of them exactly fitting.

And again: from the place where not a single word is set up, toward the moment before name or form has yet appeared — tell me, in the end, what is this called? It lies beyond the reach of thought, cut off from every word and every notion. Suchness — it is exactly this; freedom — it is right here. Having drawn out the very pivot at the heart of the matter, there is no harm in letting everyone know this good news.