Fascicle 6

Today, the assembly gathered together in this common practice — let us first confess, before the four modes of birth and the six destinies, the evil karma of the body. The sūtra says: where there is a body, suffering arises; where there is no body, suffering ceases. And this body is the very root of every suffering — the harsh retributions of the three evil paths are all obtained through it. We have never seen another act and ourselves bear the result, or ourselves act and another bear the result: each creates his own cause and each receives his own fruit. If a single deed already produces a fault without limit, how much more the evil karma accumulated over an entire lifetime? Now we know only that we ourselves have a body, and do not know that others too have a body; we know only that we ourselves suffer, and do not know that others too suffer; we know only that we ourselves seek ease, and do not know that others too seek ease — and because of this very folly, a sense of "I" arises, and with it the notion of enemy and friend, and this is why enmity spreads throughout the six destinies. If we do not resolve these bonds, when shall we ever be free of them within the six destinies? From kalpa to kalpa — is this not truly painful? Together, today, let us arouse a courageous mind, arouse a profound sense of shame, and undertake a great confession, so that a single thought may move the Buddhas of the ten directions, and a single bow may cut off immeasurable bound enmity. With this same anguish of resolve, let us prostrate ourselves fully to the ground, and take refuge in the great and compassionate father of the world. Homage to the Buddha Maitreya. Homage to the Buddha Śākyamuni. Homage to the Buddha of the Moon's Face. Homage to the Buddha of the Jeweled Lamp. Homage to the Buddha of the Jeweled Mark. Homage to the Buddha of Supreme Renown. Homage to the Buddha of Accomplished Renown. Homage to the Buddha of Boundless Voice. Homage to the Buddha Vilamba. Homage to the Buddha of the Lion's Body. Homage to the Buddha of Bright Intent. Homage to the Buddha Unconquerable. Homage to the Buddha of the Ranks of Merit. Homage to the Buddha of the Moon's Mark. Homage to the Buddha of Attained Power. Homage to the Buddha of Boundless Conduct. Homage to the Buddha of the Blossoming Flower. Homage to the Buddha Purified of Stain. Homage to the Buddha Who Perceives Every Truth. Homage to the Buddha of Courageous Power. Homage to the Buddha of Abundance. Homage to the Buddha of Blessed Virtue. Homage to the Buddha Who Accords with the Season. Homage to the Buddha of Vast Intent. Homage to the Buddha Revered for Merit. Homage to the Buddha of Wholesome Quiescence. Homage to the Buddha of Heavenly Wealth. Homage to the Bodhisattva Mahāsthāmaprāpta. Homage to the Bodhisattva Ever Diligent. Homage to the Bodhisattva of Boundless Body. Homage to the Bodhisattva Avalokiteśvara. We further take refuge in all the Three Jewels throughout the ten directions and the whole reach of empty space in this way. We pray that, by the power of the Buddha, the power of the Dharma, the power of all the bodhisattvas, and the power of all the sages, every enmity of the four modes of birth and six destinies may together arrive at this very rite, each to confess and make amends. Let us speak with mind and voice, saying: we disciples, from the beginningless ground of ignorance until this very day, through the causes and conditions of the evil karma of the body, have given rise to grudges and enmities in the heavenly destiny and the human destiny, in the asura-destiny and the hell-destiny, in the hungry-ghost destiny and the animal-destiny. We pray that, by the power of the Buddha, the power of the Dharma, the power of all the bodhisattvas, and the power of all the sages, every enmity of the three periods of time throughout the four modes of birth and six destinies, whether the debt is repaid or not, whether light or grave, may, through this rite of confession, have whatever is confessed dissolved and whatever is repented made pure, so that we never again undergo the bitter fruit of the three realms, and wherever we are born, may we constantly encounter the Buddhas. And further, we who confess together today, from beginningless birth and death until this very day, through the causes and conditions of the evil karma of the body, have given rise to grudges and enmities in full throughout the evil destinies — whether through hatred, through craving, or through folly, from the root of the three poisons we have committed the ten evil deeds, delighting in killing birds and beasts, slaughtering cattle and sheep and the like, or killing one another over farmland, over a dwelling, or over money and wealth. And further, from beginningless time until this very day, whether for the sake of profit we have wrongly lanced living beings, or, posing falsely as physicians, needled and cauterized the common people — faults and enmities of this kind are without measure; today we confess them, and pray that they be dissolved. And further, from beginningless time until this very day, whether we have starved living beings, seized another's food and grain, forced bitter and briny food upon living beings, or cut off another's water and drink — evil karma and enmity of every such kind, today we confess, and pray that it be dissolved. And further, from beginningless time until this very day, whether we have killed living beings and eaten their flesh, given free rein to the three poisons and whipped living beings, or fed living beings poisoned food to kill them — enmity of this kind is immeasurable and boundless; today we confess it, and pray that it be dissolved. And further, from beginningless time until this very day, having kept far from wise teachers and drawn close to evil companions, we have, through the three karmas of the body, committed every kind of fault, giving free rein to our feelings and killing, cutting short the lives of the innocent; or we have drained lakes and ponds, blocked up ditches and channels, tormenting the tiny creatures that dwell in water, or set fire to mountains and open fields, or spread nets and snares, inflicting killing upon every creature of water and land alike — enmity of this kind is immeasurable and boundless; today we confess it, and pray that it be dissolved. And further, from beginningless time until this very day, without a compassionate mind, going against the practice of equanimity, we have cheated others with false measures and scales, encroaching upon and oppressing the weak; or we have breached another's city or town to raid and plunder it, or stolen another's wealth to provide for ourselves, having no honesty or trust, and killing one another because of it — enmity of this kind is immeasurable and boundless; today we confess it, and pray that it be dissolved. And further, from beginningless time until this very day, without the practice of compassion, we have, throughout the six destinies, inflicted cruelty upon every living being in full — whipping our own family and dependents without cause, binding and shackling others, locking them away, torturing them, forcing them to stand aslant, stabbing, shooting, wounding, and maiming them, or cutting, mutilating, flaying, roasting, and boiling them — enmity of this kind is immeasurable and boundless; today we confess it, and pray that it be dissolved. And further, from beginningless time until this very day, through the three evil deeds of the body, the four evil deeds of speech, and the three evil deeds of mind, the four grave offenses and the five heinous crimes, and every other unwholesome deed, none left uncommitted, relying on our own years and station and fearing neither ghost nor spirit, anxious only that we might not surpass another, that no one might equal us — whether through a flowering gate and an illustrious lineage we have looked down on others and trampled them with arrogance, giving rise to enmity in this way; or through learning and understanding; or through literary composition and skill; or through boasting of wealth and extravagance; or through eloquence and sharp speech — in each such way looking down on others and trampling them with arrogance, giving rise to enmity. Enmity of every such kind may have arisen toward a revered image or a field of blessing, toward a preceptor or instructor, toward a fellow resident of high, middle, or low station, toward a fellow student or family member, or toward a parent or relative. Enmity of this kind is immeasurable and boundless; today we confess it, and pray that it be dissolved. And further, from beginningless time until this very day, whether we have given rise to grudges and enmities in the heavenly destiny or the human destiny, in the asura-destiny or the hell-destiny, or in the animal-destiny or the hungry-ghost destiny, extending even to every being of the ten directions — faults and evils of this kind are immeasurable and boundless; today we confess them, and pray that they be dissolved. We disciples, further, from beginningless time until this very day, whether out of envy, or through flattery and deceit in seeking our own advancement, or for the sake of reputation, or for the sake of profit, have followed after false views without any sense of shame. Grudges and bonds of this kind, whether light or grave, and however great in number their causes of fault and fruits of suffering, are known and seen in their entirety only by the Buddhas and bodhisattvas. May the Buddhas, the World-Honored Ones, look upon us with compassion. Whatever fault we have committed in our past lives, from beginningless birth and death until now — whether we ourselves committed it, instructed another to commit it, or rejoiced upon seeing it committed; whether we took the property of the Three Jewels ourselves, instructed another to take it, or rejoiced upon seeing it taken; whether concealed or unconcealed — whatever measure of such fault the Buddhas and bodhisattvas know and see, however much it deserves that we fall into the hells, the hungry ghosts, the animals, and the other evil destinies, or be born in a border land in a lowly station and bear such enmity — all of it we confess today, and pray that it be dissolved. The Buddhas' spiritual power is inconceivable; we pray that, with a compassionate mind, they rescue and protect all beings, and receive our confession today, we disciples, on behalf of the four modes of birth and six destinies, our parents, teachers, and every family member, confessing our past faults and dissolving every grudge and enmity. We pray that every enmity throughout the six destinies may each find joy, that all may be given up entirely with no notion of enemy or friend remaining, and that all may be unhindered as empty space itself. From this day forward, until we reach awakening, may the habituated affliction of these bonds be cut off once and for all, the three karmas made pure and every enmity forever exhausted, may we be born at will into the heavenly palace's jeweled halls, constantly able to cultivate the four immeasurable minds and the six perfections, our very body adorned with a hundred blessings and every goodness fully complete, abiding in the Śūraṅgama-samādhi and attaining the vajra-body, so that within a single thought we may respond throughout the six destinies at once, delivering one another without exception, and together take our seat at this awakening-site, accomplishing true and equal awakening.

Today, the assembly gathered together in this common practice — together we have now confessed the fault of the body. Yet though the karma of the body is purified, the remaining fault of speech is itself the gateway to every enmity and calamity. This is why the Buddhas caution us against divisive speech, harsh speech, false speech, and flowery speech. We should know that flattering, deceitful, and ornamented words, spun to stir up discord, bring a truly grave retribution once spoken. When a person lives in the world harboring poisonous thoughts, uttering poisonous words, and committing poisonous deeds, these three things inflict harm upon living beings. Once poisoned, living beings form grudges and resentment, vowing in their hearts to take revenge — some obtaining their wish in this very life, others following through only after death. Enmity of this kind fills all six destinies, each side retaliating against the other without end, all of it truly earned through the workings of past lives, never obtained without cause. We should know that body and speech are truly the very source of every evil. For one living as a layperson, indulging in this brings a loss of filial devotion, and after death, entrance into Mount Tai brings the cruelty of boiling cauldrons and flames; for one who has left home, taking no delight in the Buddha-dharma, wherever he is born he will constantly meet with evil. Enmities of this kind all draw their strength from the three karmas, and among the three karmas, the karma of speech is truly the gravest — its retribution, once received, brings every kind of cruel torment, unrecognized and unknown through a night impossible to comprehend. Today, the assembly gathered together in this common practice — the reason we turn through the six destinies is entirely because of the karma of speech: whether through light and reckless words, glib and clever phrases, frivolous and false embellishment, our speech and conduct at odds with one another, we bring this retribution upon ourselves, unable to escape it through many kalpas. How could each of us fail to tremble at this, and strive all the more to confess and wash away this fault? Together, since we first possessed consciousness until this very day, our karma of speech has been unwholesome — toward the four modes of birth and six destinies, our parents, teachers, and every family member, there is no evil we have not proclaimed: speaking with coarse roughness, uttering words of slander and violence, gathering with companions to speak idle and meaningless things, pointing to emptiness and calling it existence, pointing to existence and calling it empty, saying we have seen what we have not seen and have not seen what we have seen, saying we have heard what we have not heard and have not heard what we have heard, saying we have done what we have not done and have not done what we have done — inverted in this way, turning heaven upside down and exchanging earth for sky, benefiting ourselves at the expense of others and slandering one another, speaking of our own virtues we leave none unclaimed, while speaking of another's faults we leave none unmentioned, going so far as to appraise the sages and worthies, to judge our own sovereign and father, to mock our teachers and masters, and to turn our backs on good and wise friends — lawless, without principle, with no regard for the harm it does. In this world, such things bring hidden calamity, injury to the body, and loss of life; in the world to come, they bring bitter pain and retribution through endless kalpas. In the mere space of a jest or a laugh, one can already accumulate immeasurable grave fault — how much more, then, when bitter words are inflicted upon another deliberately? We, together, from beginningless time until this very day, through this evil karma of speech, whether we bear enmity in the heavenly destiny or the human destiny, in the asura-destiny or the hell-destiny, in the hungry-ghost destiny or the animal-destiny, or whether we bear enmity toward our parents, teachers, or any family member — we disciples, with a compassionate mind, in the same conduct and the same vow as the bodhisattvas, universally offer this on their behalf, taking refuge and paying reverent homage to the great and compassionate father. Homage to the Buddha Maitreya. Homage to the Buddha Śākyamuni. Homage to the Buddha, Pure Cutter of Doubt. Homage to the Buddha of Boundless Upholding. Homage to the Buddha of Wondrous Joy. Homage to the Buddha Who Fails No One. Homage to the Buddha of Non-Abiding. Homage to the Buddha Takṣaka. Homage to the Buddha Foremost of the Multitude. Homage to the Buddha, Light of the World. Homage to the Buddha of Abundant Virtue. Homage to the Buddha Puṣya. Homage to the Buddha of Boundless Majesty and Virtue. Homage to the Buddha of Righteous Intent. Homage to the Buddha, Medicine King. Homage to the Buddha Who Cuts Off Evil. Homage to the Buddha Free of Fever. Homage to the Buddha of Excellent Taming. Homage to the Buddha of Renowned Virtue. Homage to the Buddha of Flower Virtue. Homage to the Buddha of Courageous Virtue. Homage to the Buddha of the Vajra Army. Homage to the Buddha of Great Virtue. Homage to the Buddha of Quiescent Intent. Homage to the Buddha, Fragrant Elephant. Homage to the Buddha Nārāyaṇa. Homage to the Buddha Well-Abiding. Homage to the Bodhisattva Never Resting. Homage to the Bodhisattva of Wondrous Sound. Homage to the Bodhisattva of Boundless Body. Homage to the Bodhisattva Avalokiteśvara. We further take refuge, with our very lives, in all the Three Jewels throughout the ten directions and the whole reach of empty space in this way. We pray that, by the power of the Buddha, the power of the Dharma, the power of the bodhisattvas, and the power of the sages, every living being of the four modes of birth and six destinies may once again be brought to awakening and together arrive at this very rite. Should any be confined in bodily form yet have a mind, and be unable to come, we pray that, by the power of the Buddha, the power of the Dharma, and the power of the sages, their very spirit be gathered and brought here together with the rest, to receive our confession, we disciples, of the fault of verbal karma. From the beginningless ground of ignorance until this very day, through the causes and conditions of the evil karma of speech, we have given rise to grudges and enmities in full throughout the six destinies; we pray that, by the spiritual power of the Three Jewels, every enmity of the three periods of time throughout the four modes of birth and six destinies may, through what we confess, be cut off and dissolved, and through what we repent, be extinguished forever. We disciples, from beginningless time until this very day, whether through hatred, through craving, or through folly, have, from the root of the three poisons, committed the ten evil deeds, giving rise to immeasurable fault through the four evils of speech — whether by harsh words disturbing our parents and every family member, or by giving rise to false speech toward our parents, toward our relatives and family, toward our teachers and masters, or toward all living beings; or by saying we have seen what we have not seen and have not seen what we have seen, saying we have heard what we have not heard and have not heard what we have heard, saying we know what we do not know and do not know what we know, or giving rise to false speech out of arrogance or out of envy — faults of this kind are immeasurable and boundless; today we confess them, and pray that they be dissolved. And further, from beginningless time until this very day, we have given rise to divisive speech, receiving another's ill word and being unable to keep it to ourselves, telling this person what that one said and that person what this one said, causing people to be torn apart and inflicting suffering upon them; or through idle jest and laughter, stirring up strife between two families, slandering ruler and subject and provoking anger in everyone, separating people from their own flesh and blood and breaking apart another's family. Faults of this kind are immeasurable and boundless; today we confess them, and pray that they be dissolved. And further, from beginningless time until this very day, we have committed the fault of flowery speech, speaking words without meaning and without benefit, whether troubling our parents, troubling our teachers and masters, or troubling our fellow students, extending even to inflicting distress upon every being of the six destinies. Enmity arising from this karma of speech is immeasurable and boundless; today we confess it, and pray that it be dissolved. We pray that, by the power of the Buddha, the power of the Dharma, the power of all the bodhisattvas, and the power of all the sages, our confession today may be received, so that every enmity of the three periods of time throughout the four modes of birth and six destinies, every grudge and bond, may be liberated once and for all, every karmic fault entirely cut off, so that we never again give rise to such enmity and enter the three evil paths, and never again inflict cruelty and poison upon one another throughout the six destinies. From this day forward, may all be given up entirely with no notion of enemy or friend remaining, all joined in harmony as water blends with milk, every joy like that of the first ground, forever becoming kin in the Dharma and compassionate family. From this day forward, until we reach awakening, may we never again undergo the fruit of the three realms, cutting off the karma of the three obstructions and free of the five fears, deeply cultivating the four immeasurable minds and the six perfections each on our own, practicing the path of the Great Vehicle and entering the Buddha's wisdom, every ocean of vow fully satisfied, the six supernormal powers and three insights all made clear, attaining the Buddha's three mysteries and the fivefold Dharma-body, ascending to vajra wisdom and accomplishing the fruit of omniscience.

Today, the assembly gathered together in this common practice — together we have now finished confessing the fault of body and speech; next we should purify the karma of the mind. Every living being who turns through birth and death without attaining liberation does so entirely because the karma of the mind is bound together and firmly fixed. The ten evils and the five heinous crimes are, without exception, fashioned by the mind — this is why the Buddha cautions us: do not give way to craving, hatred, folly, and false views, or afterward you will fall into the hells and undergo suffering without end. Today let us together recognize how the mind drives and commands the various consciousnesses, just as a sovereign directs and commands his ministers — when the mouth utters evil words and the body commits grave transgression, this is what invites severe retribution throughout the six destinies. We should know that the ruin of the body is fashioned by the mind, and now, wishing to reform, we must first subdue the mind and then discipline its intent. Why is this so? The sūtra says: control it in a single place, and there is nothing that cannot be accomplished. We should know that a purified mind is the very root of liberation, and that once the karma of the mind is made pure, our advance toward the goal has a fixed term — the harsh retribution of the three evil paths will not come, and the bitter suffering of the evil destinies will not be met. And yet, while the karma of body and speech is coarse and easily set aside, the ground of the mind is subtle and difficult to remove. Even the Tathāgata, the great sage, the one who knows all things, only attained the state where body, speech, and mind needed no further guarding after long cultivation — how much more, then, should the ordinary, confused, and foolish person fail to guard and take care! Without discipline and restraint, no good result can be found. The sūtra says: guard the mind as one guards a city wall, and keep watch over the mouth as one keeps watch over a sealed jar. Together, since beginningless time and throughout this very lifetime, ignorance has given rise to craving, increasing birth and death, so that we have fully undergone the twelve kinds of suffering, the eight wrong paths, the eight adversities, the three evil paths, and the six destinies, turning and flowing through every one of them without exception. Suffering without measure, undergone in every one of these places, is entirely brought about by the karma of the mind constructing enmity — thought after thought clinging to its objects without ever once being set aside, stirring up the six faculties and driving the five limbs, so that evil karma both light and grave is committed without exception. When body and speech fail to accomplish what the mind wants, resentment and poison only increase, and we kill one another without any mind of pity. If we feel even the slightest discomfort ourselves, we cannot bear it — yet when it comes to another, we fear only that the cruelty inflicted is not severe enough. Seeing another's fault, we wish eagerly to proclaim it; having faults of our own, we do not wish others to hear of them. To harbor a mind such as this is truly a matter for shame. Moreover, hatred arising in the ground of the mind is the great brigand upon the path — this is why the sūtra says: among the thieves that plunder our merit, none surpasses hatred. And the Avataṃsaka Sūtra says: "Son of the Buddha, should you give rise to a single thought of hatred, among all evils, none surpasses this evil." Why is this so? Giving rise to a single thought of hatred, one incurs a hundred thousand obstructions — namely, the obstruction of not seeing awakening, the obstruction of not hearing the Dharma, the obstruction of being born in an evil destiny, the obstruction of frequent illness, the obstruction of being slandered and defamed, the obstruction of being born dull and dim-witted, the obstruction of losing right mindfulness, the obstruction of having little wisdom, the obstruction of drawing close to evil companions, the obstruction of taking no delight in the wise and good, and the obstruction of straying far from right view — departing from the Buddha's own correct teaching and entering the realm of demons, never meeting a good and wise friend, one's own faculties incomplete, extending even to being born into a family steeped in evil karma or being born in a border land — obstructions of this kind cannot all be told. We ourselves, from beginningless time until this very day, have already harbored immeasurable and boundless hatred and evil-mindedness, going so far as to give rise to anger even against our own kin without restraint — how much more, then, against every being of the six destinies! And once caught in the fierce poison of this affliction, we no longer recognize it in ourselves; it is only that we lack the means to carry it out — is there anything the mind does not conceive? Were we able to accomplish whatever the mind desired, who would not be brought to ruin by it? This is why, when the Son of Heaven grows angry once, corpses lie strewn across a thousand miles; and short of that extreme, empty turmoil and disorder still bring whipping, beating, and binding, and every manner of crime and suffering. At such a time, who would think to say, "I have violated a wholesome precept" — fearing only that the suffering inflicted is not deep or severe enough? This evil in the ground of the mind runs through every being possessed of consciousness — the wise and the foolish alike cannot escape it, the noble and the base alike possess it — and never for even a single day do we feel shame over it and resolve to reform. Today, the assembly gathered together in this common practice — the suffering of hatred runs deep in thought and feeling, and though we may wish to abandon the object that provokes it, the very arising of the mind comes bound together with this evil, thought after thought coming into contact with it — when, then, shall we ever be free of this suffering? This assembly, together, already knowing this fault, how could we remain at ease and fail to reform? Together, today, with earnest and open sincerity, let us confess and extinguish this fault; let each of us, with this same anguish of resolve, prostrate ourselves fully to the ground, and take refuge in the great and compassionate father of the world. Homage to the Buddha Maitreya. Homage to the Buddha Śākyamuni. Homage to the Buddha Who Owes Nothing to Anyone. Homage to the Buddha of the Moon's Mark. Homage to the Buddha of the Lightning's Mark. Homage to the Buddha of Reverence. Homage to the Buddha, Guardian of Majestic Virtue. Homage to the Buddha, Sun of Wisdom. Homage to the Buddha of the Supreme Domain. Homage to the Buddha of the Summit of Sumeru. Homage to the Buddha Who Subdues the Brigand of Enmity. Homage to the Buddha of the Lotus. Homage to the Buddha Worthy of Praise. Homage to the Buddha Who Knows the Proper Order. Homage to the Buddha Free of Pride. Homage to the Buddha Nārāyaṇa. Homage to the Buddha of Eternal Joy. Homage to the Buddha of the Great Domain. Homage to the Buddha Renowned in Heaven. Homage to the Buddha Who Sees the Boundary of Existence. Homage to the Buddha Truly Good. Homage to the Buddha of Abundant Merit. Homage to the Buddha of the Jeweled Moon. Homage to the Buddha of the Lion's Mark. Homage to the Buddha, Delight in Meditation. Homage to the Buddha Lacking Nothing. Homage to the Buddha at Ease in Play. Homage to the Bodhisattva, Lion at Play. Homage to the Bodhisattva of the Lion's Vigorous Leap. Homage to the Bodhisattva of Boundless Body. Homage to the Bodhisattva Avalokiteśvara. We further take refuge in all the Three Jewels throughout the ten directions and the whole reach of empty space in this way. We pray that, by the power of compassion and boundless, unhindered mastery, our confession today may be received, we disciples, on behalf of the four modes of birth and six destinies, our parents, teachers, and every family member, confessing every enmity arisen from the mind, whether the debt is repaid or not, whether light or grave — may whatever enmity has already arisen be confessed and dissolved, and may we not dare to commit what has not yet arisen. We look up and pray that, by the power of the Three Jewels, we may together be received, pitied, and sheltered, and brought to liberation. We disciples, from beginningless time until this very day, through the causes and conditions of the evil karma of the mind, have given rise to every kind of enmity, whether light or grave, toward the four modes of birth and six destinies, our parents, teachers, and every family member; today, in shame, we lay it bare in confession, and pray that every such enmity be dissolved. And further, from beginningless time until this very day, relying on the root of the three poisons, we have given rise to a mind of craving, and through the compulsion of craving have committed the karma of craving, whether hidden or manifest, throughout the whole Dharma-realm of empty space — toward what belongs to another, giving rise to the evil thought, "I ought to take this for myself," extending even to the possessions of our parents and teachers, the possessions of every family member, the possessions of every living being, and the possessions of every god and immortal — thinking, in every such case, that it ought to belong to us. Faults and evils of this kind are immeasurable and boundless; today we confess them, and pray that they be dissolved. And further, from beginningless time until this very day, we have given rise to the karma of hatred, burning day and night, without a moment's respite, flying into great rage over the smallest displeasure, inflicting every kind of torment upon living beings — whether beating them with whip and rod, drowning them, or starving, suspending, binding, and imprisoning them. Faults of hatred and enmity of this kind are without measure; today we confess them, and pray that they be dissolved. And further, from beginningless time until this very day, following after ignorance, we have given rise to the karma of folly, leaving no evil uncommitted and possessing no right wisdom, believing false words and accepting false teachings. Enmity created by this karma of folly is immeasurable and boundless; today we confess it, and pray that it be dissolved. And further, from beginningless time until this very day, walking the ten wrong paths, we have left no enmity unbound and no karma uncommitted, thought after thought clinging to its objects without ever once being set aside, stirring up the six faculties and giving rise to every bound karma — whether, when body and speech failed to accomplish what we wished, our mind grew all the more poisonous and fierce, or, through mere jest and laughter, we stirred up discord, never dealing with others with an honest mind, forever harboring flattery and deceit with no sense of shame. Faults of this kind are immeasurable and boundless, bringing great suffering and affliction throughout the six destinies; today we confess them, and pray that they be dissolved. We disciples, from beginningless time until this very day, through the unwholesome karma of body, the unwholesome karma of speech, and the unwholesome karma of mind — evil karma of this kind — have given rise to every obstruction of fault toward the Buddha, every obstruction of fault toward the Dharma, and every obstruction of fault toward all the bodhisattvas and sages. Obstructions of fault of this kind are immeasurable and boundless; today, with utmost sincerity, we beg for mercy in confession, and pray that they be dissolved. And further, from beginningless time until this very day, through the three evil deeds of the body, the four of speech, and the three of mind, the five heinous crimes and the four grave offenses, there is no fault we have not committed. Today we confess it, and pray that it be dissolved. And further, from beginningless time until this very day, through the six faculties, the six sense-objects, and the six consciousnesses, deluded and inverted in thought, clinging to every object, we have created every kind of fault. Today we confess it, and pray that it be dissolved. And further, from beginningless time until this very day, we have frequently transgressed and violated the precept of upholding dignified deportment, the precept of upholding wholesome dharmas, and the precept of upholding living beings, so that when the body perishes and life ends, we fall into the three evil destinies — in the hells, undergoing suffering immeasurable and boundless, as many as the sands of the Ganges; or falling among the hungry ghosts, without any awareness at all, forever bearing hunger and thirst and suffering heat and cold; or falling among the animals, undergoing immeasurable suffering, our food and drink impure, afflicted by hunger, cold, and hardship; or being born again among humans, falling into a family of false views, our mind forever given to flattery and deceit, believing false words and losing the right path, sinking into the sea of birth and death with no time of escape ever in sight. Every evil and enmity of the three periods of time cannot be counted or reckoned, and only the Buddhas know and see it in its entirety. Whatever measure of retribution for fault the Buddhas know and see in us, today we confess it, and pray that it be dissolved. We pray that, by the great power of compassion of all the Buddhas, their great spiritual power, and their power to tame living beings as the Dharma teaches, our confession today, we disciples, may cause every enmity to be dissolved at once. Whether the six destinies and four modes of birth have already received such requital today or have not yet received it, we pray that, by the great power of compassion of the Buddhas, the great bodhisattvas, and all the sages, this enmity may be liberated once and for all. From this day forward, until we reach awakening, may every obstruction of fault be purified once and for all; may we give up birth in the evil destinies and attain birth in the pure land; give up the life bound by enmity and attain the life of wisdom; give up the body bound by enmity and attain the vajra-body; give up the suffering of the evil destinies and attain the joy of nirvāṇa; and, mindful of the suffering of the evil destinies, arouse the awakening-mind, so that the four immeasurables and six perfections may constantly manifest before us, the four eloquences and six supernormal powers at ease and unhindered, courageous and diligent without rest, advancing in cultivation until the practice of the ten grounds is complete, and returning once more to deliver every boundless living being.

Today, the assembly gathered together in this common practice — for every living being of the four modes of birth and six destinies, past and present, extending to the very limit of the future, we pray that, through this rite of confession, all may together attain purity and together attain liberation, fully endowed with wisdom and unhindered spiritual power. We pray that every living being, from this day forward until reaching awakening, may constantly behold the Dharma-body of the Buddhas throughout the ten directions and the whole reach of empty space; may constantly behold the Buddhas' body of the thirty-two marks, radiant as purple gold; may constantly behold the Buddhas' body of the eighty excellent characteristics, its form divided and scattered to fill the ten directions in order to rescue living beings; and may constantly behold the great light of the white curl between the Buddhas' brows, universally shining to deliver beings from the suffering of the hells. We further pray that this assembly gathered together today, through the merit and causes and conditions of this pure confession, may, from this day forward, in giving up one body and taking up the next, never undergo the suffering of the hell-destiny's boiling cauldrons, burning coals, and flaying and roasting; never undergo the suffering of the hungry-ghost destiny's molten copper poured down the throat and its burning and festering; never undergo the suffering of the animal-destiny's flaying and cruel torment; and, should we be born in the human destiny, never undergo the suffering of the four hundred and four diseases that afflict the body, never undergo the unbearable suffering of extreme heat and extreme cold, never undergo the suffering of harm inflicted by blade, staff, and poison, and never undergo the suffering of hunger, thirst, and want. We further pray that this assembly, from this day forward, may uphold the precepts in purity with a mind free of every stain, constantly cultivating benevolence and righteousness and mindful of repaying kindness, honoring our parents as we would look upon the World-Honored One, revering our teachers and masters as we would face the Buddhas themselves, honoring the sovereign as the very Dharma-body itself, and regarding everyone else exactly as we regard ourselves. We further pray that this assembly, from this day forward until reaching awakening, may penetrate the profound meaning of the Dharma with a wisdom that fears nothing, clearly understand the Great Vehicle and perceive the true Dharma, awakening to it of ourselves rather than through another's instruction, single-mindedly resolved and firm in seeking the path of buddhahood, returning once more to deliver every boundless living being, and, together with the Tathāgatas, accomplishing true and equal awakening. Today, we ask the visible and unseen assembly gathered at this rite to bear witness: today, in this humble vow, we disciples make our sincere resolve. We vow to be born in the very place where the sages dwell, forever able to establish this rite and make offerings there in splendor, working great benefit for every living being, constantly receiving the compassionate embrace of the Three Jewels, constantly possessed of the strength to teach and transform others so that they may practice, constantly cultivating diligence without attachment to worldly pleasure, knowing that all dharmas are empty, and, toward those who are neither enemy nor friend, transforming them alike with goodness, our awakening-mind never once turning back. From this day forward, may even the smallest fragment of goodness be entirely dedicated to the power of this vow. We disciples further vow that, should we be born again among humans, born into a family devoted to wholesome practice, we may establish this rite once more and make offerings to the Three Jewels, giving even the smallest fragment of goodness entirely to all. We vow never to be separated from our preceptors and instructors, naturally living on a vegetarian diet, cutting off every attached and tainted thought and having no need of spouse or family, faithful, upright, benevolent, forbearing, and at peace, sacrificing ourselves to benefit others and seeking neither fame nor gain. We disciples further vow that, should we give up this body without attaining liberation and be born among the ghosts and spirits, we may become a spirit of great strength that protects the Dharma, a beneficent spirit that relieves suffering, needing no clothing or food, naturally warm and well-fed. We disciples further vow that, should we give up this body and life without attaining liberation and fall among the animals, we may forever dwell deep in the mountains, eating grass and drinking water, free of every hardship, and, when we appear, be taken as an auspicious sign rather than caught and caged. We disciples further vow that, should we give up this body and life without attaining liberation and fall among the hungry ghosts, our body and mind may be at ease and untroubled by any burning affliction, and that we may transform every being sharing our suffering, causing them all to repent their past faults and arouse the awakening-mind. We disciples further vow that, should we give up this body and life without attaining liberation and fall into the hells, we may know our own past lives, and transform every being sharing our suffering, causing them all to repent their past faults and arouse the awakening-mind. We disciples also vow to remember the awakening-mind ourselves, so that this awakening-mind may continue without a break. We look up and pray that all the Buddhas of the ten directions, the great bodhisattvas, and all the sages, with a compassionate mind, appear now to bear witness for us. We further pray that the gods and immortals, the Four Heavenly Kings who guard the world, the dragon kings of the five directions who uphold spells and reward good while punishing evil, and the eightfold division of dragon spirits, may together bear witness, as once again, with utmost sincerity, we take refuge in the Three Jewels. This is why the Buddha is titled: Tathāgata, Worthy of Offerings, Perfectly Enlightened, Complete in Understanding and Conduct, Well-Gone, Knower of the World, Unsurpassed, Tamer of Those to Be Tamed, Teacher of Gods and Humans, Buddha, World-Honored One — delivering beings without measure and drawing them out of the suffering of birth and death. Through the merit and causes and conditions of this pure confession and praise of the Buddha's virtue, we pray that every living being of the four modes of birth and six destinies, from this day forward until reaching awakening, may, by the Buddha's spiritual power, be at ease and free just as they wish.