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Department of Buddhist Studies Fo Guang University

Annotation on the Abridged Manual for Cultivation and Realization of [Repentance] Ritual [based on] the Scripture of Perfect Enlightenment Bodhi Site compiled by Jingyuan (1011-1088)

by Shih Miao Di (Lee Bee Pin)

ABSTRACT
Annotation on the Abridged Manual for Cultivation and Realization of [Repentance] Ritual [based on] the Scripture of Perfect Enlightenment Bodhi Site compiled by Jingyuan (1011-1088)

By Shih Miao Di This thesis includes an annotation on the Abridged Manual for Cultivation and Realization of [Repentance] Ritual [based on] the Scripture of Perfect Enlightenment Bodhi Site compiled by Jingyuan (1011-1088). Some portions of the translation version are placed in Appendix section. Generally, the Abridged Manual is the summary version of Zongmis 18 scrolls of Liturgy for Cultivation and Realization of Scripture of Perfect Enlightenment Bodhi Site. This study was done due to my interest in Huayan tradition and repentance practice in Chinese Buddhism. In addition, research on this Manual has not been done by any scholars; as a result, I selected this one scroll of Abridged Manual to be my major research topic. Since previous scholarly research and translation on this manual were rare to find, most of my academic references were from Chinese Buddhist Canons. Hence, I used the textual and historical analysis methods. My research objectives were to analyze the contents of this Abridged Manual and from it I could discover the history and procedure of repentance ritual in Chinese Buddhism particularly from the point of Huayan tradition. In short, because this one-scroll Abridged Manual was very succinct, most of its contents were ambiguous. I had to frequently referring to Zongmis Great Ritual to clarify its actual meanings. From Jingyuans point of view, Daoan (312-385) is the first person who wrote a formal repentance ritual, the Fivefold Repentance in his Essay of Four Sections of Repentance, in the Western Jin (265-316), and Zhiyi (538-597) is the first person who successively transformed repentance ritual into a well organized liturgical practice. Repentance liturgies which compiled by Zongmi and Jingyuan were different from others as their Invitation ceremony was held before the Offering ceremony, and their main statues which enshrined in the Bodhi site were the Three Sages of Huayan. Simultaneously, this Manual encompasses the repentance of principle and phenomena. My studies were just a general research on this topic, further profound and specify studies could be done, and hopefully my immature research could be an academic reference.

Introduction
This research was conducted due to my interest on Huayan tradition and repentance ritual in Chinese Buddhism. I selected the Abridged Manual for Cultivation and Realization of [Repentance] Ritual [based on] the Scripture of Perfect Enlightenment Bodhi Site 1 compiled by Jingyuan (1011-1088) as my research topic because it has not been done by any scholars and also has not been translated to English by any scholars or Buddhist organizations. General speaking, this Abridged Manual is the summary version of Zongmi (780-841)s, the fifth patriarch of Huayan tradition, 18 scrolls of Liturgy for Cultivation and Realization of Scripture of Perfect Enlightenment Bodhi Site 2 . Clearly, Zongmi compiled this Great Ritual based on the Scripture of Perfect Enlightenment 3 . It was later summarised by Jingyuan, Teacher who revived the doctrines of Huayan and the seventh patriarch of the Huayan tradition, in 1069, in the Song dynasty. Although this Abridged Manual is in one scroll but after translation, it has huge amount of pages. For this reason, I would select some sections of my translation version to annotate and to reconstruct various aspects of its contents. Finally I would summarize my findings into a concise conclusion. As this research has not been done by any scholars, most of my resources are from Taisho and Xuzangjing. It is because these two versions are the most common and easily to obtain. Furthermore, this Abridged Manual and other repentance liturgies can only be found in Xuzangjing, Although most of my references are from Chinese Buddhist Canons, I still tried to find some of the scholarly achievements of my predecessors to assist in my studies. Of primary importance for this research is a dissertation called the Sacred Literature into Liturgy: Jingyuan (1011-1088) and the Development of the Avatamsaka Liturgy in Song China,4 by Rev. Hengsure. Rev. Hengsure made an informative research on biography of Jingyuan. His translation of Avatamsaka Liturgy for Cultivating and Realizing the Practices and Vows of Samantabhadra Bodhisattva compiled by

Abridged Manual.
2 3 4

Hereafter SPE. Hengsure, Sacred Literature into Liturgy: Jingyuan (1011-1088) and the Development of the Avatamsaka Liturgy in Song China (PhD diss., the Graduate Theological Union, 2003).

yuanjuejing daochang lueben xiuzhengyi (Xuzangjing, v129). Hereafter yuanjue jing daochang xiu zheng yi. Hereafter Great Ritual.

Jingyuan had been used extensively as my major reference for my English translation of the Abridged Manual. It is because both liturgies have similar contents which came from same author. This Abridged Manual has its significant arrangement of events. Its Invitation Ceremony is held before the Offering of Incense and Flowers Ceremony. For other Buddhist Schools, it is normally performed after the Offering Ceremony. From Zongmis point of view, the Buddhas and Sages must be present before one makes an offering 5 . Otherwise, there would be no recipients to accept ones gifts. Thus, Jingyuan kept the idea of Zongmi, and applied it on his other made repentance liturgies. Furthermore, from my translation, I found a printing error that showed Ximing instead of Siming in the introductory section. It should be Siming Fazhi Zhili (960-1028), the 17th patriarch of Tiantai lineage, with Ciyun Zunshi (964-1032) that can then be indicated as the descendents of Zhiyi. Moreover, most of the contents of this Abridged Manual were unclear, as so I had to constantly refer to the 18 scrolls of Great Ritual From my point of view, further research can be carried out on this study in more specific way, and in turn it needs more time and effort. Eventually, I hope my English translation of this Abridged Manual can be a useful research material in scholarly field, and my immature research can evoke other scholars to do a further study on it.

Chapter One Annotated the Translation of the Abridged Manual for Cultivation and Realization of [Repentance] Ritual [based on] the Scripture of Perfect Enlightenment Bodhi Site

The Abridged Manual records a brief historical background of Chinese Buddhist repentance ritual. Generally, the history of repentance ritual in Chinese Buddhism recorded by Jingyuan could be divided into three periods: the earliest period of development of repentance ritual started in the Western Jin (265-316),

Appendix: Preface of the Abridged Manual.

Daoan (312-385) is the first person who wrote a formal repentance ritual, the Fivefold Repentance in the Essay of Four Sections of Repentance; the second period is the time of the Chen and Sui dynasties, associated with the Zhiyi (538-597)s Lotus Sutra Repentance Liturgy and his other works. Zhiyi is the first person who successively transformed repentance ritual into a well organized liturgical practice. The third period is marked with the compilation of Zongmis Liturgy for Cultivation and Realisation of the Sutra of Perfect Enlightenment Bodhi site6 during the Tang dynasty. In general, the Abridged Manual consists of ten sections, they are 1. General Explanation for the Circumstances and the Origin of the ceremony 2. Strictly Purifying the Bodhi site 3. Respectfully Inviting the Worthiest Sages 4. Offerings and Contemplating 5. Sitting Upright and Contemplating 6. Praising and Venerating the Tathagata 7. Bow in respect to the Triple Gem 8. Practice the Fivefold Repentance 9. Circumambulation and Recitation 10. Warning and Exhortation for practice The Abridged Manual although is in one scroll but after the English translation, it consists of huge amount of pages. As a result, I decided to select only a few sections to do the annotation. Below is the annotation on the selective sections from the translated Abridged Manual. 2.1 Annotation on Section One: the General Explanation for the Circumstances and the Origin of the Ceremony7

Zongmi (Tang), Yuanjue jing daochang xiuzheng yi 128). Appendix , Section one of the Abridged Manual.

18 Scrolls (Xuzangjing

In section one, the doctrine of one-mind, the three natural abilities or capacities, the two kinds of repentance Principle and Phenomena, and sutras and manuals that influence the making of this Abridged Manual. 2.1.1 The doctrine of one-mind Jingyuan believes that the ritual practice of this Abridged Manual generally based on the doctrine of one-mind and the teaching of perfect enlightenment (yuanjue ) from the Sutra of Perfect Enlightenment. In this section, Jingyuan explains that the meaning of yuanjue- perfect enlightenment is in fact similar to the doctrine one-mind (yixin), which is the core teaching of the Buddha. This idea was in tenor with the understanding of perfect enlightenment proposed by Pei Xiu (791-864), Official Minister of the Tang, in the Preface of Zongmis Abridged Commentary for Sutra of Perfect Enlightenment (hereafter ACPE), he states that the yuanjue is in fact the one-mind. Similarly, the Sutra of Perfect Enlightenment states that Perfect enlightenment emanates pure true suchness, bodhi, and nirvana, as well as the
paramitas to teach Bodhisattvas. The original-arising [purity] of the causal ground of all Tathagatas relies on the complete illumination of [intrinsic] enlightenment, which is pure [in essence] and permanently free from ignorance. Only then do the [Tathagatas] accomplish the Buddha Path8.

In short, one-mind represents the same reality as the true suchness, bodhi, and nirvana (tranquil extinction). The characteristics of one-mind can then be classified as pure, permanent, joy, and free from ignorance (qingjingchang

lewu wu ming).
This one-mind also is the perfection and completeness Buddha-nature of all beings. In addition, this one-mind doctrine understood as the single reality of dharmadhatu (fa jie), and Tathagatagarbha (ru lai zang). All the Buddhas rely on this accomplish the Buddhahood. Furthermore, this one-mind is the original source9 of all Buddhas, which is called Dharmakaya (fa shen). It is the mind ground (xindi) of all sentient beings of intrinsic also can be the mind of one-mind to

Sheng-yen, Complete Enlightenment, (U.S.A.: Dharma Drum Publications, 1997), 16, and the Song Qisha Tripitaka , Vol. 12, No. 414, 860. 9 Original source is referred to benyuan.

therefore it is commonly referred to the well known term- Buddha nature ( foxing). Since the perfect enlightenment or one-mind is the mind ground of all sentient beings, it is able to embrace all beings with three different abilities. It is as stated in the Abridged Manual that
the Buddha spoke of the Perfect Enlightenment reveals the one-mind doctrine or Dharma, which embraces all beings with three different abilities10

These three different degrees of capacities are superior capacity (shang gen)11 , medium capacity (zhong gen)12, and inferior capacity (xia gen) respectively. 2.1.2 The Three Natural Capacities It is as stated in Shishi jigu lue, 4th fascicle, that
the Tathagata came into this world with the sole purpose of preaching the Dharma according to the natural capacities of every living being. For the living beings with the superior capacities the Buddha had disclosed the doctrines of great Mahayana sudden enlightenment, and to medium and inferior beings, who were unable to understand the doctrines of sudden teachings, the Tathagata opened the Gate of Contemplation in order for beings of these types of capacities to think and contemplate Buddha and then be able to be reborn in the utmost joyful land.13

In this section, it is to discuss about the three natural capacities. People with superior capacity have penetrative wisdom; in contrast, people with inferior capacity, possess insufficient capabilities and dull powers. With these diverse capacities, there are Three Contemplations Practices which were designed to suit the needs of every group of people. These Three Contemplation Practices are Contemplation of Penetrative Awareness (tong ming guan xing), Contemplation of Separate

Appendix, the translated Abridged Manual, or Yuanjue jing daochang luben xiuzheng yi 1 (Xuzangjing 129, 001). 11 superior ability: Beings with superior organs of sight, hearing, smell, taste, touch, and dharma, or it can also refer to beings with superior ability on cultivation of Buddha Path. It also referred to the superior ability of the Five Roots ( ): Roots of faith ( ), diligence ( ), mindfulness ( ), samadhi ( ), and wisdom ( ). (Hodous, op.cit., 56, and Fo Guang Dictionary, (Taiwan: Fo Guang Publications, 1962), 720) 12 Medium ability, neither clever nor dull, of each of the six organs . (ibid.) 13 Juean (Yuan), Shishi jigu lue :

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(CBETA, T49, no. 2037, p. 839, b15-18)

Awareness (bie ming guan xing) and the Bodhi site Practice ( dao chang jia xing or dao chang chan hui) respectively. The ACPE14, compiled by Zongmi, states that the Contemplation of Penetrative Awareness was designed for people with superior capacities to cultivate and to achieve awakening, whereas the Contemplation of Separate Awareness is suitable for people with medium ability to cultivate and to accomplish the realization, while the Contemplation of Bodhi Site Applied Practice is fit for those people with inferior capacity. Thus, in this first section of the Abridged Manual, it states that
the contemplations of penetrative15 and separate16 gates are established independently. The Bodhi site17 of repentance was established as the third.

The Contemplation of Penetrative Awareness is classified as the Chan of mundane and super mundane () by Zhiyi18, and people who have the equal capacity of high wisdom and samadhi can practice it and achieve the level of Chan without outflows 19 ( wulou). Thus, this contemplation method is appropriate for people of the highest capacity. Meanwhile, the Separate Awareness has two significant meanings; it is named separate because it is separated from the previous method (the penetrative); and furthermore, separate means that each individual could practice his/her own separate method, such as A person may practice the Three Contemplations (samatha, samapatti, and dhyana), and B person may practice only samatha, while C person may practice both samatha and samapatti, or vice verse. Simultaneously, all the practices culminate in the all-embracing universal practice of the Twenty-five Wheels () of meditation methods20. Each meditation method fits the natural

Yuanjue jing lue shou , 1st fascicle (CBETA, T39, no. 1795, p. 539, a22-29). 15 tongmingguan Contemplation of penetrative awareness: is the kind of dhyana, in which one will penetrate and contemplate the three things, such as breathing, form, and mind, without obstruction, and will achieve Six supernatural powers and three enlightenments, thus it is called penetrative awareness tongming. 16 biemingguan Contemplation of separate awareness: dhyana method for the sentient beings with intermediate capacity. 17 Daochangchanhui, it is also known as Daochang jiaxing, Bodhi site Applied Practice. Bodhi site Applied Practice is a cultivation method for sentient beings with inferior capacity to practice and to accomplish realization. 18 Lin Huei Sheng , The Meditation System of Zhiyiwith a Focus on Tongming guan , Religious and Cultural Newsletter of Cheng Da, 4th Ed., (2004), 80-82, http://www.ncku.edu.tw/~chinese/journal/JRCS4/04.pdf. 19 Zhiyi, Shichan bo luomi cidi famen , (T46, p524a-b), and Lin Huei Sheng, Ibid. 20 Zongmi (Tang), ACPE , 2nd fascicle (T39, no. 1795, p. 557, a15-23):

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

The

Twenty-five Wheels meditation methods are well described in the Chapter of Sound Discernment Bodhisattva of the SPE21. On the other hand, Bodhi site Applied Practice is for sentient beings with inferior capacity to practice and to realize the Perfect Enlightenment. As stated in the ACPE, 2nd fascicle, a place where people can obtain truth teachings is called Bodhi site Practice22. At this place, in order to achieve the realization, one vows to practice diligently within a specified time. This is called Applied Practice (jiaxing)23. Concerning the people of inferior capacities, although they might have faith and understanding of the previous teachings, their obstructions are still very heavy and their minds are unstable. Consequently, they must set the strict self-disciple rules and then enter the Bodhi site. With these strong favorable conditions and excellent situation, Zongmi comments that there must be a hope for this effort24. In short, Zongmi states that the Contemplation of Universal Vision encompasses the superior capacity, whereas the Three Contemplations and the Twenty-five wheels embrace the medium capacity, the Bodhi Site Applied Practice is for people with inferior capacity25. In this Abridged Manual, two metaphors were applied to illustrate the two natural capacities. The superior capacity people are exemplified by a good horse that will run out of a stable as soon as it sees only the shadow of whip, while the inferior capacity people are illustrated as the buried treasure which needs a proper treatment. The buried treasure is symbolised as the natural ability (perfect enlightenment) which deluded by the dusts of afflictions, and need to practice skilful means method to heal the sickness. 2.1.3 Two kinds of Repentance Principle and Phenomena

Buddhatrata (Tang), the Sutra of Perfect Enlightenment, Qisha Tripitaka (12), 865a-866a. daochang Zongmi, ACPE, 2 fascicle, op.cit., 571, a18-26:
21 22 23 nd 24 25

Zongmi, ibid., 571, a18-26: Zongmi, 1st fascicle, ibid., 525, a18-19:

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Jingyuan mentioned two kinds of repentance ritual in his introductory part. These two kinds of repentance ritual are Principle- Li26 repentance, and Phenomena-shi27 repentance. These two kinds of repentance can be practiced by monastic as well as laypersons, thus at the end of this liturgy manual, it mentions that this liturgy can be cultivated by Four assemblies; they are Bhiksu, Bhiksuni, Upasaka (layman) and Upasika (laywoman). Defining these two kinds of repentances, the Samantabhadra Bodhisattva Dhyanacarya Dharma Sutra28 (hereafter SBDS) states that if a practitioner practicing day and night diligently bowing to the Buddhas of Ten Directions, this is known as the Repentance of Phenomena. If one contemplates the mind, and realizes that there is no mind and it produces from inversion thoughts; then if one intends to repent and confess, one should sit upright and contemplate on the reality; this is known as the Repentance of Principle. The SBDS also clearly indicates that
all the ocean of karmic obstacles are produced from our delusive minds, if one intends to repent and confess, one should sit upright and be mindful of reality, all the offenses are like the frost and dew, the light of wisdom can eradicate them.29

This clearly indicates that the way of practicing the Repentance of Principle is to contemplate the reality by using ones wisdom; eventually one realizes the nature of evil karma is in fact empty. Through applying ones wisdom to eliminate ones delusive mind and perception, ultimately one will realize the dependent origination or causes and conditions of all phenomena, and see all dharma as empty in nature. Therefore, the existence of evil karma can then be refuted, and no evil karma is present and visible. With wisdom, one sees the reality of all dharmas, where there is no doer, and the done. Through this type of repentance, it can repent and eliminate not only the nature and obscured offenses, but also the offenses of Five Deadly Crimes. It is as stated by Chengguan in his Commentary for Avatamsaka Sutra- Chapter of Practice and Vows, Huayan jing xing yuan bin shu that the Repentance

to repent by seeing that nothing has an independent existence and to get rid of illusion by seeing that no illusion has an independent existence. 27 to repent by praising and worshipping Buddhas, chanting sutras, and doing other practices to get rid of illusions of phenomena. 28 Dharmamitra , trans. (Song-Yuan), Samantabhadra-bodhisattva-dhyana-carya-dharma-sutra (T. 9, No.277). 29 Dharmamitra , ibid. , p. 393, b10-12

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of Phenomena eliminates the minor offenses, while the Repentance of Principle eradicates its root. In addition, the Grove of Pearls in a Dharma Garden or Fayuan zhulin30(hereafter FYZL), 86th fascicle, mentions that the Repentance of Phenomena can cease light karma and can lighten the heavy karma. It cannot clean away the karmic of offences thoroughly, this means it will leave residues (of offenses) behind, while the Repentance of Principle can definitely help one to get rid of all karmic offenses without remaining; as a result, the contemplation of principle is defined as a Real Repentance
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The way of practicing the Repentance of Phenomena is to repent ones offense in front of prominent monks, or confess before the Buddhas and Bodhisattvas. In the process of repentance, one constantly honors the Triple Gem and prostrates before the Buddhas and Bodhisattvas, chants sutras, vinaya, or dharanis or Buddhas name, and contemplates Buddha and Bodhisattvas images until one receives auspicious signs, which imply that ones evil karma had been eliminated. This kind of practice indicates that the Repentance of Phenomena relies on the signs of things in order to achieve the purpose of repentance. The eternal factors, such as physical actions (chanting and prostration) and signs of response directly influence the effectiveness of this repentance. The examples found in the Abridged Manual which could be classified as the Repentance of Phenomena practice are Sitting-upright and Contemplating, Praising the Buddha, Performing Fivefold Repentance, Chanting the Buddhas and Bodhisattvas names and sutras. Essentially, to receive an auspicious signs, practicing the Repentance of Phenomena requires an observation of strict rules or precepts, concentration, and more important is ones persistence mind (heng chang xin) which can carry on this practice for months or years or even in ones whole life. It is like Zhili, the 17th patriarch of the Tiantai tradition, and Zunshi, the Hundred Editions Repentance Master, devoted their lives on repentance cultivation and propagation. Thus, in this Abridged Manual, Jingyuan constantly encourages practitioners to be diligent and solemn, sets up strict rules for performing the ritual in order to create the favorable conditions. For cultivation period, the Great Ritual established three fixed cultivation periods as stated in the SPE (120 days as the long period, 100 days as the medium

30 31

Daoshi , (Tang), Daoshi, ibid., :

, 100 fascicles (T53, No.2122). (CBETA, T53, No. 2122, p. 916, b11-19)

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period, and 80 days as the short period), while because of the Age of Final Dharma, Jingyuan reorganized it to one fixed period. Furthermore, the FYZL also mentions that a confused mind relies on phenomena to repent and confess; in contrast a wise mind depends on principle to repent and confess32. At this point, it can be concluded that the Repentance of Phenomena is aimed for people with medium and inferior capacities, whereas the Repentance of Principle is suitable for people with superior capacity. These two kinds of repentance are included in this manual thus, people with diverse capacities can practice this Abridged Manual together in the same Bodhi site, and all the obscured karma and heavy karma can thoroughly be wiped off. 2.1.4 Sutras and manuals that influence the making of this Abridged Manual According to Jingyuan, Zongmi had collected the essences of various sutras for compiling it. The list of the sutras which had influenced the production of this SPE repentance liturgy besides its primary text-the Sutra of Perfect Enlightenment, are the Sutra of the Buddha-names 33 , Avatamsaka Sutra 34 , Guanfo sanmei haijing (Buddhadhyna-samdhisgara-stra)35, and Srimala Sutra. Besides the influences of sutras, other previous repentance liturgies also inspired the making of this manual. The previous repentance liturgies which have influenced the creation of this ritual text are the Fivefold Repentance from The Essay of Four Sections of Repentance which was written by Daoan, Ratnamatis Seven Ways of Bowing to Buddhas, and the most influential liturgy is from Zhiyis work, such as The Great Calming and Contemplation, the Lotus Sutra Samadhi Repentance, and the Guoqing bailu36. All the mentioned scriptures and texts have become Zongmis main references for compiling this repentance manual, and Jingyuan just made a summary of the manual. In addition, Jingyuan in his Abridged Manual added the Qingliang Verses37 in Section Eight: Practicing the Fivefold Repentance. These Qingliang Verses implies

32 33

Daoshi, ibid. Bodhiruci (Yuan-Wei), trans., 12 fascicles (T14, 440), or Translator (d.u.), 30 fascicles (T14, 441). 34 Siksananda (652-710, Tang), trans., 80 fascicles (T10, 279). 35 Tripitaka Master Buddhabhadra (359-429 Eastern Jin), trans., Guanfo sanmei haijing (Buddhadhyna-samdhisgara-stra) (T15, 0643). 36 and . 37 was assumed as a work of Qingliang State Preceptor-Chengguan (738-839) who is the 4th Huayan patriarch.

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the Ten Minds of Contraction, and Ten Minds of Following the Cycle of Rebirth and Death ( ni shun shi xin). From my research, the Qingliang Verses only could be found in all Jingyuans compiled repentance liturgies, such as the Expanded Liturgy for Cultivation and Realization of Avatamsakas Samantabhadra Bodhisattva Practices and Vows 38 , Condensed Liturgy for Cultivation and Realization of Avatamsakas Samantabhadra Bodhisattva Practices and Vows39, and Liturgy for Cultivation and Realization of Shurangama Bodhimanda 40. I presumed that it may be a composite verse from Chengguan (738-839)s Commentary of Avatamsaka Sutra, 48th fascicle, Chapter 35 of the Qualities of the Buddhas Embellishments and Lights (). 2.2 Annotation on Section Two: Strictly Purifying the Bodhi Site41 The purification ritual stresses purification of three things, which are Bodhi site, clothing, and body. They are in fact the external factors that will affect the calmness of ones mind, because mind will produce causality thoughts when it contacted with external environment. Thus, the text emphasizes that
The mind is not alone; if it arises, it is due to conditions. If the conditions are pure, thus the mind is pure.

And in the Great Ritual, it also says that

Bodhi site, clothing, and body are the abiding place for the practitioners mind42

Therefore, following section is ton discuss these three purification factors 2.2.1 Selection and purification of Bodhi Site The Bodhi site must be strictly purified in order to inspire the development of bodhi mind. Thus, selecting a best place for establishing Bodhi site is considered as an important step for initiating a repentance ritual. The best Bodhi site or place is said to be in a deep mountain valley or in a remote and secluded forest. This is done in order to avoid all the external distractions,

(Xuzangjing 95, 1055a). (Xuzangjing 95, 1073a). . Note: daochang, a place for spiritual learning and practice, such as a temple or one's home, or meditation hall. 1(v128, p. 728, b17)
38 39 40 41

Xuzangjing 95, 1066b.

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and other unfavorable conditions. However, if it is impossible to choose such an ideal place, one should then at least select a place which is isolated from hectic crowds and unclean places. It is because a pure place is needed for practitioners to dwell calmly. The procedure which involves the selection of a pure and auspicious place for establishing a Bodhi site and the cleaning of the old soil for building the foundation of a Bodhi site are highly emphasized in the Esoteric Buddhist sutras and liturgies. Certain esoteric sutras 43 and liturgies which were translated and compiled by Amoghavajra44 (705-774), and Li Wuchan45 (d.u.) in the Tang dynasty, elaborated the idea that a Bodhi site must be built in a peaceful and pure place, or the best place to be considered are the places which were resided by sages, or sarira (sages relics), or close to the riverbanks, flourishing gardens, in deep forests and caves, and so on. The old soil must be dug out and all the sharp stones and unclean objects such as bone, and hair must be removed. According to the MCDS, the old soil must be excavated up to 4-6 feet deep, while the BKCL states that it is about 3-4 feet deep and roughly 8-18 feet wide. These

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Tang dynasty, and one of the four great translators in Chinese Buddhist history. He is also the 6th patriarch of Esoteric Dharma transmission lineage. A Singhalese of northern Brahmanic descent, having lost his father, he came at the age of 15 with his uncle to , the eastern sea, or China, where in 718 he became a disciple of Vajrabodhi (671-735). In 720, he arrived in Luoyang, however after Vajrabodhi passed away, as his Masters wish, he went home to India to collect many tantric or esoteric writings, sutras and commentaries, as well as to learn the mudras, and consecration (abhiseka) rituals. In 746, he returned to China, and did the empowerment for Emperor Xuan Zong of Tang. He was especially noted for rain-making and stilling storms. His time until 771 was spent translating and editing tantric books in 120 volumes, and all his works were preserved in the Tripitaka, and his great efforts had made the Esoteric Buddhism rose to its peak of prosperity in the Tang dynasty. He died greatly honoured at 70 years of age, in 774, the twelfth year of Tai Zong, the third emperor under whom he had served. The festival of feeding the hungry spirits is attributed to him. His titles of and are Thesaurus of Wisdom and Amogha Tripitaka, and with his Master Vajrabodhi, and Subhakara-sijha (637-735), they are addressed as the Three Saints of Kaiyuan . (Fo Guang Dictionary, op.cit., 975, and Hoduos, op.cit., 108). 45 Li Wuchan (Tang), trans., Dharani of Infallible Lasso Sutra Bukong juansuo toulou ni jing 1 (CBETA, T20, no. 1096, p. 415, a20-26). Li Wuchan, Tang dynasty translator, from Northern India, lanbao native. He is proficient in Sanskrit and Chinese. In 700, he translated the Bukongjuan suo toulou ni jing (one fascicle) at the Fo Shouji Monastery. His date of birth is unknown, because his life history is unclear and cannot be traced. (Fo Guang Dictionary, op.cit., 2960).

1 , (CBETA, T20, no. 1076, p. 180, b18-24) (hereafter MCDS), Vajra Life Dharani Recitation Method Jingang shouming touluoni niansong fa 1 (CBETA, T20, no. 1133, p. 575, c8-11), Prajna Sutra of A Benevolent King Chanting Liturgy Renwang huguo borui poluo miduo jing touluo ni niansong yigui 1 (CBETA, T19, no. 994, p. 515, a10-24) (derived from the Vajra Yogacara Sutra )(hereafter BKCL). Amoghavajra705-774or Amoghavajra, or not empty Vajra. He was a great translator in
Amoghavajra (Tang), trans., Maha Cundi Dharani Sutra Qijuzhifomu suoshuo zhunti tuoluoni jing
44

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two texts are Amoghavajras work with a variation in measurement of depth. The depth of an excavation may not be a significant matter, but the old soil46 must be sorted out in order to ensure the purity of ritual ground. The sorted old soil will then be reused to refill the excavated ground. Amoghavajras works mention that if the sorted old soil could fully refill the ground with much leftover soil, this signifies that the ground is an auspicious site, and all your vows or wishes will be fulfilled soon47. Further processes such as perfuming the ground with fragrant clay, igniting the lamps, burning various fragrant incenses, and hanging pennants and banners are also parts of the purification procedure. In addition, the hanging of pennants and banners, and burning of fragrant incenses and lamps also serve as the parts of offering materials. In short, this purification process is generally referred as fixed a place jiejie for an altar and special cultivation assembly. The ideas of purification of Bodhi site with fragrant clay, light-up the lamps, and burning aromatic incenses can also be found in other esoteric sutra, which is the Mahabhiseka-mantra or Sutra of Consecration, translated by Tripitaka Master Srimitra, in the Eastern Jin. In its 9th fascicle, it is stated that
if the four groups of Buddhist disciples fell serious ill, they shall use the fragrant clay to perfume the ground, then ignite the lamps surrounding the ten directions and disperse a mixture of colourful flowers. Burn various fragrant incense such turuka, ephlik, agaru, guggula, and so forth. When burning all these mixtures of aromatic incense, their aroma can chase away all the demons, and subsequently the demons will not appear and harm people. The disciples will then gain auspicious [responses], and all the illnesses will be eliminated48.

Clearly, the purposes for performing all these procedures (such as perfuming, and burning incenses) are to frighten the demons and to purify a site. Therefore, in this Abridged Manual, purification of Bodhi site was included get rid of the old soil and perfume the ground, then burn a mixture of fragrant incense, hanging banners, and

46 47

filthy stuff found in the excavated ground and soils, refill the ground with this old soil. And if the soils can overfill the ground, it signifies that this ground is the best site and all the vows and wishes will soon be fulfilled. (CBETA, T19, no. 994, p. 515, a19-20) 48 , ( ), , , , , (foshou guanding jing 9, CBETA, T21, no. 1331, p. 523, c3-7)

basically means the original soil of a selected ground. The Benevolent king liturgy1If no dirty or

16

ignite the lotus lamps. This clearly indicates that the procedure of purification ceremony is mainly influenced by esoteric sutras. It also implied that the transmission of Buddhas teachings in our daily life, and verifies the procedures that our patriarchs applied are not merely self created but strictly quoted from sutras. After the Bodhi site has been purified, the next step is to enshrine a Buddha statue. According to the SPE, the Buddha told the multitude that when the Buddha had entered parinirvana, a Buddha statue must be enshrined in the hall. As both Zongmi and Jingyuan are the patriarchs of Huayan lineage, they enshrined the Three Sages of Avatamsaka as the main statue (benzun) in the Bodhi site. Besides, these three sages also present in the SPE. Finally, this liturgy was categorized as one of the Huayan traditional liturgies. Meanwhile, the concept of the Three Sages of Huayan is developed by Chengguan (738-839), in his short essay of Sansheng yuanrong guanmen49or the Contemplations of the Perfect Interfusion of the Three Holy Ones. The Three Sages of Huayan is the Vairocana Buddha, Manjusri Bodhisattva and Samantabhadra Bodhisattva. Subsequently, enshrining the Three Sages of Huayan is a remark of faith and understanding50 practice. As mentioned by Zongmi in his ACPE that complete faith and understanding are the aspects of a true practitioner. Furthermore, in the final section of this Abridged Manual, it states that if a mind is arrogant with no faith, and the three karmas are lazy and lax, it will devastate others and the Dharma protectors will not be happy to protect and guard. In contrast, if one with right faith and understanding, and practice diligently and faithfully, the results will be fabulous. 2.2.2 Purification of Clothing and Body Second aspect for purification process is the cleanliness of ones clothing. One is encouraged to wear a new robe, especially for a layperson. However, if no new clothes available, the old clothes must be washed. Next is the final aspect that a body must be bathed, because if a body and clothes are not clean, they will produce disgusting odour, and the Dharma protectors will not draw near to protect and guard

49 50

T45, No. 1882. Robert M.Gimello, Cheng-kuan on the Hua-yen Trinity, Chung-Hwa Buddhist Journal, no.09 (1996), http://www.chibs.edu.tw.

17

the Bodhi site and the practitioners. This will give chances for the evil spirits to come and disturb the practitioners. In short, one can assume that the purification or cleansing process starts from external aspect, such as purification of Bodhi site, and gradually progress into internal aspect, our mind. Zongmi in his Great Ritual explains that Buddha resides in a mind, only a pure mind can be in rapport with a Buddha. Finally, all the efforts that one made are to assist a mind to become pure and stable. 2.3 Annotation on Section Three: Respectfully Invite the Worthiest Sages51 In this section, the main active is to invite all the Buddhas, Bodhisattvas, and worthiest sages to descend to this Bodhi site. Consequently, it is possible if all the participants to have a pure mind situated in the pure dependent origination. In this way, one can respond with the Buddhas and sages. Briefly, the pure dependent origination is a wonderful realm, which is indescribable, tranquil and magnificence in Buddhist point of view. Following is a brief explanation on the pure dependent origination (). 2.3.1 The Explanation of Pure dependent origination () For understanding the pure dependent origination (), one must know what is tainted dependent origination (). It is opposite to the pure dependent origination. The tainted dependent origination is when the ignorance produced from our awareness jue, whereas when the ignorance is extinguished and the awareness is fully awakening, it is called the pure dependent origination. As explained by Zongmi, the tainted dharma relies on bhutatathata (zhenru) to produce ignorance. This ignorance permeates the bhutatathata and generates deluded mind. This deluded mind saturates the ignorance and obscures the Dharma of bhutatathata. As a result, one will not realize the arising of thought which creates delusive realm (wang jing jie). This delusive realm is called the tainted dependent origination, and it can create many karmas52. In contrast, the pure dependent origination is referred to the existence of bhutatathata. It can permeate the ignorance and affect the delusive mind. This

51 52

. Appendix, Section Three of the Abridged Manual. Zongmi, ACPE, op.cit., 1st fascicle, 537, c28-p. 538, a16.

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affected delusive mind will reject joy and suffering of the cycle of rebirth and death, and accept nirvana, the ultimate liberation53. Zongmi says that this rejection of desires will saturate the bhutatathata and make one to have faith and self-confident. One will realize the arising of delusive thought is impermanent; as a result, one will cultivate detachment methods with various skilful means. With these methods, one will not have the possession thought and attachment. If one persist this practice, the ignorance will cease and the mind (discrimination thought) will not arise. At the same time, the (delusive) realm will also become extinct, the image and mind will totally be wiped out54. This is the stage of nirvana, the pure dependent origination. This pure dependent origination will enable one to see an auspicious signs and even a Buddha. It is stated in this Manual that the Buddhas and sages are omnipresent; one only can see the Buddhas when ones mind is pure. It also states in the Avatamsaka Sutra that mind, sentient being and Buddha have no difference. When a mind of a sentient being is pure, it is like the pure vessel contains pure water, the Buddha will appear in it. The pure vessel signifies our pure mind, and the pure water signifies the pure dependent origination. 2.4 Annotation on Section Four: Gate of Contemplation and Offerings55 The fourth section deals with the performance of Incense and Flowers Offerings. The performance of Offerings is accompanied with sincere visualization or contemplation. This practice is defined as the Flower and Incense Visualisation56. This specific kind of mystic practice reveals interpenetration between Chan contemplation and Doctrinal teachings ( chan jiao yi zhi), which became the mainstream of the development of Chinese Buddhism since the time of Zongmi and continued into the Song and Yuan periods57. As mentioned before, this Abridged Manual is a summary copy of the 18 scrolls Great Ritual; therefore many sections were found to have ambiguous explanation. Constantly, I have to refer to Zongmis Great Ritual. Below I selected will manifest without moving as an example of this kind of incident, and then made an explanation on it.

53 54

Zongmi, ibid. Zongmi, ACPE, ibid. 55 . Appendix, Section Four. 56 huaxiang xiang. 57 Zongmi (Tang), Preface to the Collection of Chan Sources Chanyuan zhuquan ji dou xu (T 2015.48.399a-413c), and Fo Guang Dictionary, op.cit., 6480.

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2.4.1 Explanation of will manifest without moving This phrase -will manifest without moving found in the Great Ritual is a metaphor where Zongmi describes as a moon reflects on the river without moving . It could be defined as an immobile moon (stays in the sky), but one can see a moon (its reflection) reflects on a river. The moon is symbolized as the Buddhas and Bodhisattvas who are omnipresent without coming and going, one with a pure and sincere mind can see Them (the Buddhas and Bodhisattvas) congregated in the Bodhi site. Jingyuans Abridged Manual- will manifest without moving does not sound like a simile but a direct description which illustrated the present of the Buddhas and Bodhisattvas. 2.5 Annotation on Section Five: Sitting Upright and Contemplating58 As mentioned by Jingyuan, this Sitting Upright and Contemplation Section if in Great Ritual, it was done after the Section of Circumambulation and Chanting the Buddhas name. In the Great Ritual, after the Section of Making Offering, it was followed by Praising the Tathagata, Bowing and Paying Respect to Triple Gem, Repentance (the Fivefold Repentance), and then Circumambulation respectively before performing this Sitting Meditation. In this Sitting Meditation, it includes seven ways or gates which are: 1.Control and harmonize , 2. Near-expedient means , 3. Recognize the Mara , 4. Heal the sicknesses , 5. Righteous Practice , 6. Develop the wholesome roots , and 7. Signs of Realization . All these seven ways were well explained in the Great Ritual but not in the Abridged Manual. This is another ambiguous part which was found in this Abridged Manual. These seven ways were mentioned could help one to control and adjust their body, purify a mind, assisting a mind to practice calming or stopping, and eventually a mind could do contemplation. Insofar, all these processes are to guide one to achieve the signs of attainment, ultimately lead a mind enter to the wonderful realm. Basically, the Absolute Middle Way of Contemplation is a state of equanimity which will let one to achieve the signs of attainment. This Absolute

58

. Appendix, Section Five.

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Middle Way of Contemplation in turn, requires a series of meditation practices as mentioned above, in order to let a mind to achieve the state of equanimity. In my assumption, this Absolute Middle Way of Contemplation is treated as an expedient method for a superior capacity people. It also could be referred as the Middle Way of Righteous Contemplation59 ( zhong dao zheng guan) as mentioned in the Great Ritual. With a calm and equanimity mind and a purified body, one can proceed with the repentance ritual. 2.6 Annotation on Section Eight: Practicing the Fivefold Repentance60 The Fivefold Repentance written by Daoan (312-385) in his Essay of Four Sections of Repentance is probably the earliest work which relates to the practice of repentance that was ever recorded in a catalogue. This EFSR is lost but it was catalogued in the Donghai youben jianxing lu , 2nd fascicle, of the Comprehensive Catalogue of the Newly Compiled Collection of the Various Schools by Uichon61 (or Yitian1055-1101). The Fivefold Repentance includes repentance, exhortation for inviting, rejoice others merits, transferring merits, and making vows respectively. The aims of this section are to repent the transgressions produced by six faculties, and three karmas in order to remove all obstacles, and to develop wholesome karma. The first penitence of the Fivefold Repentance implies the Ten Minds of Contraction, and Ten Minds of Following the Cycle of Rebirth and Death ( ni shun shi xin). These Ten Minds are presented in verse form, which are attributed to the Huayan Patriarch Chengguan62, mentioned under his common title Qingliang. (Or State Preceptor of Qingliang). The repentance is done by confessing offences of each faculty from past to present. The rest of the Fivefold Repentance was written in the verse form, and they in fact represent a poetic summary of the Great Ritual. Furthermore, each of the Fivefold Repentance has is specified object for repentance, as a result the effect of each repentance also will be different. For instance, the significance of the Exhortation for Inviting is to eradicate the offence of slandering

59 60

Zongmi, Signs of Realization , in the Great Ritual, 18th fascicle, op.cit. . Appendix, Section Eight. 61 Uichon and Zhina or Chinul are claimed as the two prominent monks of Korean Buddhism. 62 : the 4th patriarch of Huayan patriarchal lineage, and Dharma transmission master (teacher) of Zongmi.

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Dharma, by doing so, one will be reborn as a person with enhanced hearing and has the ability of eloquence. Meanwhile the Rejoice in Others Merits is to eliminate ones jealousy, and to gain great wholesome and virtuous retinues, while for the Transferring of Merits, its aim is to cease narrow mindedness and bad thoughts in order to improve ones condition to create vast goodness. Finally, the Making Vows is to erase all the obstacles, and it will accelerate the process of achieving Buddhahood. 2.6.1 Explanation of the Verses of Qingliang formation The Verses of Qingliang as mentioned before are believed to be derived from Chengguans The Commentary of Avatamsaka Sutra, Chapter 35 of the Qualities of the Buddhas Embellishments and Lights. Chengguan explained these Ten Minds in prose form but Jingyuan reformatted them into a verse form. The original text is as below:
if one wants to repent, one must know the Contradiction and Following the Ten Minds. First of all, lets understand the Ten Minds of Following the Cycle of Birth and Death in order for curing. 1. Delusively attached to self and [concept of] I, as a result a mind develops a view that perceives this body and self as real, 2. Developing inner worried and externally encounter with evil conditions, [this has encouraged the concept of] self or I to flourish rapidly, 3. The complete accumulation of external and internal [bad conditions] has diminished wholesome mind with no rejoice on others wholesome deeds, 4. Indulge the three karmas to do all the evil deeds, 5. Although a deed is subtle, an evil mind can pervade the entire space, 6. Day and night an evil mind continuously progresses, 7. Obscure ones wrong doing, 8. Not afraid of the evil destinies, and act badly, 9. With no shame or remorse, and not be bothered to the profane or sages, 10. Do not believe in cause and effect, and become icchantika. Secondly, apply the Ten Minds of Contradiction for the Cycle of Birth and Death and reversely break the Ten Minds of Following the Cycle of Birth and Death, as such, 1. Righteously believe on cause and effect, 2. Have self remorse and strict self discipline, 3. Afraid of evil destinies, 4. Will not conceal the dirt and blemish [ones wrong doing], 5. Break the continuous mind, 6. Resolve to develop the Bodhi mind,

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7. Cultivate merits and correct ones wrong doings, 8. Rejoice others wholesome deeds, 9. Contemplate Buddhas of the Ten Directions, 10 Contemplate the nature of offence is empty.63

All these wordings and contents are same as the Qingliang Verses of this Abridged Manual. Therefore, I strongly believe that Jingyuan had modified this paragraph into the poetic form, and named it as Qingliang Verses. These Ten Minds philosophy was first presented by Zhiyi in the Great Calming and Contemplation in the Sui dynasty. In addition, Jingyuan in the introductory section of this Abridged Manual also mentioned that these Ten Minds philosophy could be found in Zhiyi compiled Repentance of Golden Light Sutra and One Hundred Documents related to the Guoqing temple. However, Jingyuan still preferred it as Chengguans idea. It may be Chengguan is the 4th patriarch of Huayan tradition, and the Dharma transmitted Master of Zongmi. In addition, Jingyuan himself also belongs to Huayan lineage by all means he would prefer his own patriarchal lineages work and dominate the credit to his patriarch. If compared Zhiyis doctrine of the Ten Minds of Contradiction, and Following the Cycle of Rebirth and Death64 with Chengguans, both ideas are the same. This can be assumed that Chengguan in the Tang dynasty adopted Zhiyis doctrine in his Commentary of the Avatamsaka Sutra. In short, this Ten Minds doctrines should be credited to Zhiyis work rather Chengguans.
Chengguan,4835 (CBETA, T35, no. 1735, p. 867, c28-p. 868, a10) Zhiyi (Sui), The Great Calming and Contemplation, Mohe ziguan , 4 fascicle:
63 64 th

The Ten Minds of Contradiction against the Ten Minds of Following are 1) mind with righteous believe in causes and effects, against mind with no believe in causes and effects, which is referred as an icchantika 2) mind with remorse and shame , against mind with remorseless and shameless 3) mind with terrifying and fearing thought in evil path, against mind with fearless thought in evil path 4) mind which full of confession and penitence, against mind which conceals the unwholesome deeds; 5) mind that ceases the continuous mind, against mind continuously generates the evil thoughts, 6) mind that generates Bodhi mind, against mind extensively produces the evil thoughts, 7) mind that rectifies the wrong deeds and cultivate the wholesome deeds, against mind that guides the three karma to create evil deeds.; 8) mind always guards and protects the saddharma (true Dharma), against mind will not be rejoice for others merits and will destroy all the wholesome deeds; 9) mind thinks of Buddhas of Ten directions, against mind follows evil fellows; 10) mind contemplates the emptiness of the nature of offenses, against the ignorant and delusive mind. (Fo Guang Dictionary, op.cit., 4327)

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Conclusion
Studying found that the unique part of this repentance liturgy is that its Invitation ceremony held before the Offering ceremony. This appears to be a major deviation from others ritualistic traditions in Chinese Buddhism. Its Purification Ritual was treated seriously, which focused on three external factors (Bodhi site, clothing, and body), and believe could affect the calmness and stability of a mind. In addition, the way of purifying a Bodhi site is most likely influenced by esoteric sutras that in turn verify the procedures that our patriarchs applied are not merely self created but strictly quoted from sutras. Three Sages of Huayan were enshrined in the Bodhi site to indicate its belonging to the Huayan traditional repentance liturgy. The main idea of compiling the Great Ritual is based on the teachings of SPE, combined with the Huayan teachings of mutual penetration of principle and phenomena, as well as Chan contemplation. This unique work represented by Zongmi and Jingyuan are the characteristic works of late Tang-Song Huayan tradition. Jingyuan reformed the Ten Minds of Contradiction and Following the Cycle of Rebirth and Death of the Fivefold Repentance as Qingliang verses. These verses can only be found in Jingyuans works. It maybe a composite verse from Chengguan (738-839)s Commentary of Avatamsaka Sutra, 48th fascicle, Chapter 35 of the Qualities of the Buddhas Embellishments and Lights (). This indicates his veneration to Chengguan, the fourth Huayan patriarch. In summary, the Fivefold Repentance was written in the verse form, and they in fact represent a poetic summary of the Great Ritual. Each of the Fivefold Repentance has is specified object for repentance, as a result the effect of each repentance also will be different. In general, the aims of Fivefold Repentance practice are to repent the transgressions produced by six faculties, and three karmas. As this Abridged Manual includes the repentance of principle and phenomena, it can be cultivated by monastics as well as laypeople. The repentance of principle suits the superior capacity people, while the repentance of phenomena tailors for the inferior capacity people. This concludes that people with different capacities can practice this Abridged Manual together at a same Bodhi site. In general, the main

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requirement is that participants must maintain persistent, faith, and pure mind in order to achieve the objective of repentance.

Appendix
Abridged Manual for Cultivation and Realization of [Repentance] Ritual [based on] the Scripture of Perfect Enlightenment Bodhi Site Compiled by Sramara of Jinshui Jingyuan 1. General Explanation for the Circumstances and the Original of the Ceremony. 2. Strictly Purifying the Bodhi Site. 3. Respectfully Inviting the Worthiest Sages. 4. Offerings and Contemplating. 5. Sitting Upright and Contemplating. 6. Praising and Venerating the Tathagata. 7. Bow in respect to the Triple Gem. 8. Practice the Fivefold Repentance. 9. Circumambulation and Recitation. 10. Warning and Exhortation for Practice. The repentance rituals of all schools start with the offerings of incense and flowers. Today, we start with an invitation, [because] as the Great Ritual65 said, there would be no one to offer to if one does not invite the guests first. This is the meaning of inviting the sages first. 3.1 Section One: General Explanation for the Circumstances and the Origin of the Ceremony66 Our Lord Buddha expounded the teaching of Perfect Enlightenment, and revealed the doctrine of one-mind which encompasses people with three types of capabilities67.

65

Zongmi (Tang), Yuanjue jing daochang xiuzheng yi (the Manual of Procedures for the Cultivation and Realization of Ritual Practice according to the Perfect Enlightenment Sutra), 18 Scrolls, (Xuzangjing Vol. 128), 721-993. 66 (Section One: Zongxu yuanqi) 67 Three-capacity has definitions: 1. The three grades of good roots, or abilities , , superior, intermediate, and inferior. Sentient being with superior capacity is considered as having a sharp awareness, and wisdom, while with inferior capacity, they are considered as having blunt awareness and obstinate character. 2. The three (evil) roots desire, hate, stupidity, .

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The obstacles which they encounter can be deep or shallow, and their abilities can be sharp or blunt. Therefore, the contemplations of penetrative68 and separate69 gates are established independently. The Bodhi site70 of repentance was established as the third [in the sequence of teachings]. [This teaching might be compared with] a good horse which will run out from the stable as soon as it sees [only] a shadow of the whip, or it might be compared to a treasure which requires a proper procedure to be extracted it from the mud. Further, the repentance of principle71 and the repentance of phenomena72 are the categories of repentance. If one vigorously examines ones offenses, and reproaches ones deluded mind then feels shame, this is the repentance of phenomena. If one concentrates on the true reality73 in order to get profound pacification, it is like the bright wisdom-sun 74shines on the dew75 and frost; this is the repentance of principle.

The three grades of faultlessness . (William Edward Soothill, and Lewis Hodous, Chinese-English Buddhist Dictionary , (Taiwan: Fo Guang Shan Publications, 1962), 68.) 68 tongmingguan Contemplation of penetrative awareness: is the kind of dhyana, in which one will penetrate and contemplate the three things, such as breathing, form, and mind, without obstruction, and will achieve Six supernatural powers and three enlightenments, thus it is called penetrative awareness tongming. 69 biemingguan Contemplation of separate awareness: dhyana method for the sentient beings with intermediate capacity. 70 Daochangchanhui, it is also known as Daochang jiaxing, Bodhi Site Applied Practice. Bodhi site Applied Practice is a cultivation method for sentient beings with inferior capacity to practice and to accomplish realization. According to the Sub-commentary, A place where one can obtain truth teachings is called Bodhi Site, or daochang. At this place, one with high inspiration will make vow to practice diligently in order to achieve realization within a fixed period of time; it is called applied practice, jiaxing . The inferior capacity beings although have faith and understand in the mentioned Dharma, they still have heavy obstacles and unstable minds. Thus, they must enter the Bodhi Site with the self-established strict procedure. With all these strong conditions and marvelous situation, there must be a hope for this effort.

. (Zongmi (Tang), Sub-commentary for Sutra of Perfect Enlightenment, Dafang guang yuanjue xieduo luo leyi jing lueshu,, 2 fascicle, T39, no. 1795, p. 571, a18-22). lichan shichan shixiang. It can be referred to Samantabhadra-bodhisattva-dhyana-carya-dharma-sutra: (translated
nd 71 72 73 74

as) all the ocean of karmic obstructions, all arise from the delusion thoughts, if desire to be a repentant, sit in a meditation position and contemplate about the reality, all the offences are like dew, wisdom of light can destroy them. Note: this sutra was translated by Dharmamitra in around the Liu-Song dynasty (424-442) (T09, No. 277, p. 393, b10-12). 75 Dew symbolizes offenses.

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I havent heard of any people who venerated this repentance ritual in the time of Han (25-220) and Wei (220-265). Truly, it is because when the Buddhas teachings first started to spread, the sutras and commentaries were incomplete (that was only the Vaipulya sutras and Vibhasa and other commentaries). In Western Jin (265-316), Dharma Master Mitian (312-385) 76 had once compiled the Essay for Four Sections of Repentance 77 . Contemplating its solemn offerings and the words for the Fivefold Repentance78, Mitian [Daoan] respected the superior meanings of the sutras, and fully grasped the essences of the Sutras. Subsequently, all the scholars in China approved and practiced accordingly. In the period of Chen (557-589) and Sui (581-618), Tiantai Zhiyi (538-597) 79 compiled the Repentance of the Lotus Sutra and the Repentance of Golden Light Sutra and Guoqing bailu or One Hundred Documents related to the Guoqing temple80, which

Daoan (312-385) is a prominent monk in Eastern Jin dynasty, who was a disciple of Fotudeng (232-348). He is proficient in Prajna (Perfection of wisdom) teachings, as well as Agama, and Abhidharma. He is the person who unified the Chinese Buddhist Sangha with the surname of shi, and pioneered the development of regulations (discipline codes) for Sangha and classification of Buddhas teaching (panjiao) in Chinese Buddhism. He was one of the first to acknowledge the need to break dependence on the translation method of matching the meanings of Buddhist philosophical concepts with pre-existent Daoist terms, desiring instead the establishment of an independent Buddhist system of terminology. He is the founder of Maitreya worship tradition. His major work was focused on compiling the Chinese translated sutras and commentaries, writing the prefaces and commentaries for many sutras, and establishing repentance ritual and so on. He is the developer of classifying a sutra into three sections : introductory main content dissemination He compiled the Comprehensive Catalog of Scriptures, Zongli zhongjing mulu in 374 (not extant); it is the first classical period Chinese catalog of Buddhist works. It is generally known by the abbreviated title Anlu (An's Catalogue). Although this book does not exist anymore, it was a major reference book for Senyou (445-513) to compile A Compilation of Notes on the Translation of the Tripitaka, chu sanzang jiji . Later he was addressed as Mitian Shi Daoan. (Buddhistdoor, Buddhist Dictionary , http://glossary.buddhistdoor.com/search, and Fo Guang Dictionary, vol.6 (Taiwan: Fo Guang Shan Publication, 1988), 5625). 77 si shi liwen. Four Sections: at dusk and dawn, in the early morning, and in the late afternoon. This Four Sections of Repentance was written by Daoan in one scroll, which does not exist anymore. However, it is listed in the Newly Compiled Catalogue for Pitaka of Buddhist teachings, xinbian zhu zongjiao zang zonglu in donghai youben jianxing lu , 2nd fascicle. The author of this xinbian is Uichon (1055-1101), a Korean prince monk (CBETA, T55, no. 2184, p. 1173, a14). 78 also known as The five stages in a penitential service: (1) chanhui confession of past sins and quanqing appeal to the universal Buddhas to keep the law-wheel forbidding them for the future; (2) rolling; (3) suixi rejoicing over the good in self and others; (4) huixiang offering all one's goodness to the Bodhi, and all living beings; (5) fayuan resolve, or vows. (Soothill, Op.cit., 118.) 79 Zhizhe. 80 Originally, this book was compiled by Zhiji (d.u.), who collected all the Zhiyis posthumous papers and Zhiyis memorial steles and so on. Zhiji passed away before he completed his work. Guanding later took over his work. Generally speaking, this book records the system of Tiantais regulations, methods of paying respect to the Buddhas and repentance made by Zhiyi, his posthumous papers and memorial steles. It contains total of 104 articles. This book is being recognized as the great sources for obtaining data on Zhiyis religious career, and the history of formation of Tiantai. Originally, it had two versions, however the great copy is found missing and the abridged copy is preserved in the Taisho Tripitaka volume 46. This book is entitled as Guoqing bailu because Zhiyi used to reside at the Guo Qing temple, in Tiantai Mountain.

76

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evidently consist of the Ten Minds of Harmony and Contradiction81. The rituals are very detailed and were popular in the area of the left bank of the Changjiang. In the middle of the Tang dynasty, our patriarch Chan Master Zongmi82 followed the traces of Daoan penetrated into the posthumous rhymes83 left behind by Zhiyi, then had it in the most complete way presented the ritual of the Perfect Enlightenment Repentance and Chan contemplation84 in 18 fascicles. [This ritual] includes exhortation for practice, general outlines of the practice, and signs of realization (). In short, the gate of Bodhi site Dharma practice is divided into seven groups, while the Worship of Buddha and repentance ritual is divided into eight groups. The quotations [which Zongmi is referred to] are abundant and profound (with many quotations coming from the Sutra of the Buddha-name and Avatamsaka Sutra amongst others). [The repentance ceremony as presented by Zongmi] requires three fixed periods of time85 to practice and accomplish. In the end of the Semblance Dharma period, I came across this preserved teaching. For many years I had cherished the pure deeds [of the previous masters], and finally abridged the Great version into this different version. The teachings of this abridged

(Fo Guang Dictionary, vol.5, op.cit., 4440, and Guanding (561-632). (compiled in Sui) Guoqing bailu , 4 fascicles (T46, No.1934, 793-824)). 81 ni shun shi xin Ten Minds of Contradiction and Harmony are ten minds of against the flow of cycle of rebirth and death, and ten minds of following the flow of cycle of rebirth and death respectively. For a practitioner, one must apply the ten minds of contradiction to defend against the ten minds of harmony. The ten minds of contradictions, and ten minds of harmony are 1) mind with righteous believe in causes and effects, against mind with no believe in causes and effects, which is referred as an icchantika 2) mind with remorse and shame , against mind with remorseless and shameless 3) mind with terrifying and fearing thought in evil path, against mind with fearless thought in evil path 4) mind which full of confession and penitence, against mind which conceals the unwholesome deeds; 5) mind that ceases the continuous mind, against mind continuously generates the evil thoughts, 6) mind that generates Bodhi mind, against mind extensively produces the evil thoughts, 7) mind that rectifies the wrong deeds and cultivate the wholesome deeds, against mind that guides the three karma to create evil deeds.; 8) mind always guards and protects the saddharma (true Dharma), against mind will not be rejoice for others merits and will destroy all the wholesome deeds; 9) mind thinks of Buddhas of Ten directions, against mind follows evil fellows; 10) mind contemplates the emptiness of the nature of offenses, against the ignorant and delusive mind. (Guanding (Sui), Guoqing bailu, 1st fascicle (T46, No. 1934), 797, and Fo Guang Dictionary, op.cit., 399). 82 Chan Master Guifeng Zongmi (780-841): the fifth Huayan patriarch. 83 Zhiyis written verses in the repentance liturgy. 84 This Perfect Enlightenment Repentance and Chan Contemplation liturgy is written by Zongmi based on the Sutra of Perfect Enlightenment with total of 18 scrolls; therefore its full title is Liturgy for Cultivation and Realization of Scripture of Perfect Enlightenment Bodhi Site, Yuanjue jing daochang xiu zheng yi . The main idea of Zongmi is the unity of Chan and Doctrine/teaching ( ), thus he tried to harmonize the Chan and Doctrine/teachings within this liturgy. For example, he included the sitting meditation section ( ), and Chan contemplation in this liturgy. This 18- scroll liturgy is referred by Jingyuan as Great Ritual guangyi or Great Version guangben . 85 sanqi three fixed periods: A long period is 120 days, medium period is 100 days, and short period is 80 days.

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version are similar to the Great Version, but its practice can be completed in one fixed period of time. If one reads its contents, the words might be different from Daoan, but its melody is the same as Zhiyi. (Tianzhu and Siming86 monasteries are generally the descendents of Zhiyi) In the future, even those who do not have knowledge, but hear and carry on this practice, it would repay one ten thousandth part of Zongmis efforts and merits. 3.2 Section Two: Strictly Purifying the Bodhi Site87
(This gate is originally the 6th section of the Bodhi site Dharma practice [as presented by Zongmi]. Today, it was recorded differently as the main section of this abridged version.)

The body and clothes are the abiding place for the mind of a practitioner. If one wants to cultivate this great perfect sudden practice, at first, the mind must be pure in order to perform the ritual of repentance. The mind is not alone; if it arises, it is due to conditions. If the conditions are pure, thus the mind is pure. Hence, these three things (i.e. Bodhi site, body and clothes) must be strictly purified. Even more so, if one wants to invite worthy sages, the Bodhi site88 should be completely purified. If the Bodhi site is not perfectly clean, the benevolent mind of enlightenment will not be generated, so the spirits will not respond and descend. Thus, the hall must be decorated, clothing must be washed, and body must be bathed. Forgetting about all things, one must adjust and control the mind and body so as to make offerings to the Triple Gem. With full concentration, I have realized that since we

Tianzhu is referred to Song, Tianzhu monastery Ciyun Zunshi (964-1032), and Siming instead of ximing (which I found could be a printing error in the Tripitaka) is referred to Siming Fazhi Zhili (960-1028). Both are Dharma brother, and under the Taintai lineage, who learnt Tiantai doctrines and sutras from Yitong (927-988), the 16th patriarch of Tiantai lineage, at the Baoyun monastery during their earlier stage of monastic life. Tianzhu Zunshi had made a vow to propagate Tiantai doctrines, but practiced Pure Land and compiled a couple of Pure Land repentance liturgies. Most of his efforts were on writing repentance liturgies, as a result, he was granted a title of Repentance Host of Hundred Editions, and also addressed as Repentance Host of Ciyun, Honored one of Ciyun, and Repentance Host of Tianzhu. In 1022, emperor Song Zhenzong bestowed him a title, called Ciyun. Siming Fazhi Zhili is the 17th patriarch of Tiantai lineage. He was born in Siming, and spent most of his life in Siming Yanqing monastery. Therefore, he is well-known as Honored one of Siming, and his school as the Siming school in the direct line of Tiantai. He spent more than 40 years cultivating repentance ritual and preaching sutras. His most representative writing is the Commentary for the Essentials of Ten Non-duality Gates, shibu ermen zhiyao chao . Emperor Song Zhenzong also granted him a title, called Grand Master Fazhi. ( Fo Guang Dictionary, op.cit., 3464, 6317, and William Edward Soothill, and Lewis Hodous, A Dictionary of Chinese Buddhist Terms (Taiwan: Fo Guang Publications, 1988), 176).

86

87

Note: daochang, a place for spiritual learning and practice, such as a temple or one's home, or meditation hall. 88 tan chang.

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have had these physical bodies, we have created all the evil karma of our previous lives. We must diligently concentrate on them in order to repent and to confess. Hope that when one cultivates contemplation, ones mind and body are purified, and all the vows and requests will be fulfilled. For preparing the Bodhi site, first of all, one must select a place which is free from disrupting noises, all defilements and impurities, as well as all the obstacles. This will be most effective if the Bodhi site is in a deep mountain valley or in a remote and secluded forest. If the repentance is held in a populated area, the old soil must be scraped away at least one to two feet deep. Later, one perfumes the floor with fragrant incense powder and hangs up pennants and banners. In the centre of the Bodhi site, one enshrines the Rocana89 Buddha image with Manjusri and Samantabhadra statues on either side. These are called the three Sages of Avatamsaka90. A copy of the Sutra of Perfect Enlightenment is placed in a case in front of the Buddha statues. Lotus flower lamps should be lit and burn one hundred varieties of incense should be burned during the Bodhi site. All the decorations should be clean and pure; they need not be expensive or exotic91. Adorn the hall according to ones means and make offerings to the sages. The point is to demonstrate ones sincerity92. Do the sages really make discriminations about the quality of the offerings? The embellishment method is left to ones own judgment and is dependent on ones circumstances. There are no fixed regulations for this ritual. Next, [a requirement for the preparation of the Bodhi site is] the cleanliness of ones clothing. In fact the monks should observe cleanliness at all times. Perhaps over time they get careless and do not maintain the cleanliness well. So just before entering the Bodhi site, clean robes should be put on. (If one does not own new robes one should wash ones old robes.) Finally, the body must be bathed. How can a filthy body approach the
89

lushena, Nisyanda or Rocana. Rocana is said to be one of the three bodies of Sakyamuni Buddha, the retribution body, sambhogakaya. Vairocana is the clear, pure Dharmakaya. 90 Huayan Trinity is developed by Chengguan (738-839), also known as Qingliang ) in his short essay of Sansheng yuanrong guanmen or the Guo-shi Contemplations of the Perfect Interfusion of the Three Holy Ones. It is preserved in T45, no. 1882. The Huayan Trinity are Vairocana Buddha, Manjusri Bodhisattva and Samantabhadra Bodhisattva. Vairocana Buddha symbolizes fruition (guo ) , and the two Bodhisattvas represent cause (yin ) . Furthermore, Vairocana Buddha, the cosmic Buddha, is the Dharmakaya or ultimate realization for all living beings. Manjusri symbolizes especially the themes of "faith" (xin ), "understanding" (jie ), and "insight" or "wisdom" (zhi ) the intentionality of Mah y na ; whereas Samantabhadra is said to constitute the "object of faith" (suo xin ), "practice" (xing ), and "principle" (li ) -the objective and actual ground of Mahayana truth. (Robert M.Gimello, Ch eng-kuan on the Hua-yen Trinity , Chung-Hwa BuddhistJournal, no.09 (1996), http://www.chibs.edu.tw). 91 Hengsure, op.cit., 255. 92 Hengsure, ibid., 255.

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worthiest sages? Although the Buddhas do not hold resentment, the spirits will not protect unclean practitioners. Without the protection of spirits, Mara will disturb and cause trouble, then creating many obstacles. Not only should one purify the body, but also one must especially purify the mind. [This is done] by eliminating all thoughts which arise due to the environment.93 [If that is achieved, then] even if one meets with potential obstacles, one will not retreat. When the [sources of] three karma (body, speech, and mind) are clean and pure, then one can enter the Bodhi site. At the beginning of the ritual, one fulfills the practice of a six-day of Vegetarian Observance 94 . On these days, the envoys of the Four Heavenly Kings and all the benevolent gods descend to this human realm to inspect our share of wholesome and unwholesome deeds. Ifthey see practitioners in a state of peace, tranquility, and concentration, they will protect them and show them auspicious signs so the practitioners will feel joy and delight. This will enhance benefits to the practitioners faculties. (The
following eight gates mostly correspond to the Great Ritual of Cultivation and Realization explanations respectively.)

3.3 Section Three: Respectfully Invite the Worthiest Sages95 Ones resolution is to cleanse the dirt of offenses, thus one must work harder in order to progress toward and to enter into the wonderful realm. Every time one encounters all the worthiest Sages of Ten Directions, ones vows are the proof of ones intentions. Even though all Buddhas and Sages are omnipresent, if they are not respectfully invited, one will not see them even if they are present before him/her. Therefore, one should rely on the wisdom, and permanently concentrate on the Buddha [mental] image, [thus] the mind will be pure and wisdom will be bright. The principle would change according to the things, and [one] would attain permanent vision of the Buddha96. This is called the pure dependent origination. Therefore the Avatamsaka Sutra says: Sunlight universally shines on the world. Its reflection appears in every vessel which filled with the pure water. The Buddhas light acts in the same way, universally

yuannian (Causality thought): Cling to the matters from the external environment, and delusively added thought and ideas on it. (Wu Ru Jun , Dictionary of Buddhist thought, (Taiwan: Taiwan Commercial Publication House, 1992), 515.). . . This sentence is ambiguous, however when referred to the Great Ritual, 2 fascicle, the sentence is stated as.
93 94 95 96 nd

Therefore the above translation is followed as the Great Rituals. (CBETA, X74, no. 1475, p. 379, c10-11 // Z 2B:1, p. 365, c17-18 // R128, p. 730, a17-18)

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and simultaneously manifests itself in all the Dharmadhatus. [Thus] the Buddha will appear in every pure vessel97of sentient beings. To begin the ritual, at first, one should recite the name of Rocana Buddha while entering the Bodhi site, then make one circumambulation to the right, and stop at the front of the Dharma seat. Unfold the nisidana98and stand upright with correct motivation. Be careful not to be distracted or disorderly. Stand in silence and join palms. The most solemn and virtuous person leads the assembly in chanting: Let all be reverent and respectful, wholeheartedly [we] pay homage to the Triple Gem, abide permanently in the Ten Directions. (Make one prostration to the Triple Gem, and then kneel down, holding in your hands an incense
burner with excellent incense99. One respectfully invites the worthiest Sages three times each morning; other times, it is not necessary.)

With one-mind, we invite Namo Rocana Buddha, the Great Illuminating Storehouse, the original nature of profane and sage, who appears in all Pure Lands, and his Dharma Rewarding perfectly harmony. (Bow once and request for
three times, the following is done in the same way.)

With one-mind, we invite Namo Sakyamuni Buddha of the Saha world, and the myriads of Buddhas, as numerous as the sands of Ganges, who all preach Perfect Enlightenment in the Pure Lands of the other shores. With one-mind, we invite Namo Buddhas of the Ten Directions and Three Periods of time, the ground of the pure enlightenment, who brightly and majestically abide throughout the unlimited future, guard and protect the Perfect Enlightenment. With one-mind, we invite Namo the Great Extensive Scripture of the Ultimate Meaning of the Perfect Enlightenment, which is the pure eye of the twelve divisions of the Buddhist scriptures, the sudden teaching of Mahayana, and the deepest Dharmagarbha. With one-mind, we invite Namo Manjusri Bodhisattva with great wisdom, and Samantabhadra Bodhisattva with great practice, and Mahasattvas from the Pure Land of Great Illuminating Storehouse assembly. With one-mind, we invite Namo the Universal Vision Bodhisattva, who practices the contemplation of penetrating awareness, Vajragarbha Bodhisattva, Maitreya Bodhisattva, Pure Wisdom Bodhisattva and Mahasattvas from the Pure Land assembly.
97 98 99

jingshuiqi pure vessel symbolizes pure mind. a mat, or a piece of cloth for a monastic to sit on. ming xiang.

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With one-mind, we invite Namo Carefree and Awesome Virtue Bodhisattva, who practices the contemplation of separating awareness, Sound Discernment Bodhisattva, Purifying All Karmic Obstructions Bodhisattva, Universal Enlightenment Bodhisattva and Mahasattvas from the Pure Land assembly. With one-mind, we invite Namo Perfect Enlightenment Bodhisattva, who practices the Bodhi site of applied practice, and Most Good and Virtuous Bodhisattva who disseminates the teaching of Dharma, and all the retinues (parivra) of one hundred thousand Bodhisattva Mahasattvas from the Pure Land assembly, With one-mind, we invite Namo the Great Compassionate Avalokitesvara Bodhisattva, Asvaghosa, Nagarjuna, and all the Patriarchs Bodhisattvas, and all Bodhisattvas, Sravakas, Pratyekabuddhas, and sage Sangha of the Ten Directions and Three Periods of time. With one-mind, we invite Namo the Four Heavenly Kings, who guard and protect human and Dharma, devas, ngas, and others of the eight classes100, the Fire Head Vajra, and the king of Great Strength Ghost with all the retinues from the Pure Land assembly. We also invite all the ghosts and gods from the famous mountains, great rivers, prefectures, and all the surrounding areas in this country, the Vihara protective gods of this venue, the gods who protect the righteous dharma, and all the worthiest Sages. (For this invitation, one needs only make the request
three times, bowing is not necessary; [however] the lay persons are not exempted [for bowing].)

3.4 Section Four: Gate of Contemplation and Offerings101

(When the invitation is complete, one realizes that the Buddhas and great Bodhisattvas will not refuse his invitation, and from the Dharma assembly of ultimate equality of the Great Illuminating Storehouse, they will not give rise to Samadhi, but will compassionately respond to my calling. They will appear in accordance with my situation and abilities and will manifest without moving [like a moon reflects on the river102]. Although our physical eyes cannot see [the Buddhas and Bodhisattvas], when we focus our minds and contemplate, everything will be crystal clear. We will see Buddhas, Bodhisattvas, and all the worthiest Sages congregate in this Bodhi site, and fill up the entire space.)

May they all know and see our sincere invitation. Hence, we should make incense and flower offerings, and hold up the hand-carrying incense burner and sing: All in this the Assembly,

100 101

Eight classes: devas, ngas, yakSas, gandharvas, asuras, garudas, kinnaras, and mahoragas. . 102 Zongmi, Great Ritual, 2nd fascicle, like the moon reflects on the river, it appears without moving. (CBETA, X74, no. 1475, p. 381, c2 // Z 2B:1, p. 367, c9 // R128, p. 734, a9)

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kneel down in reverence, Solemnly hold up the incense and flowers, One makes this offering according to the Dharma. At this point stop the chanting, and hold the flower aloft, silently recite and contemplate the mental image103 saying: The merits of all the pure Dharmakaya of Buddhas are innumerable, none abiding as well as nondestructive, tranquil and eternal peace. This flower that I uphold is produced by trees and plants, and I offer it with a tribute to all the Buddhas. I hold it and visualize that this offering radiates from the pores of my body, causes each pore to emerge immeasurably fragrant flowers. I wish to offer [these fragrant flowers] to all Buddhas, and transform them into a platform of fragrant flowers. All Buddhas receive and grant them for the Dharma work in the worlds of Ten Directions. Then [the flowers] return to form a golden tower and abide before us. This completes the visualization, and [practitioners] now chant: May this cloud of incense and flowers pervade throughout the realms of Ten Directions104 and make offerings to all Buddhas. May the honored Dharma and all Bodhisattvas, Sravakas and Pratyekabuddhas, accept this cloud of incense and flowers, Make of them as a platform of bright light, Vastly shine throughout limitless realms, And does immeasurable Dharma work. (Above verses are from Guanfo sanmei haijing 105 (Buddhadhyna-samdhisgara-stra) , Also the first eighteen sentences of this section are the prose text 106 or gadya of this Sutra. Here, I only gathered and summarised its main meanings into verse form, in order to let practitioners contemplate, and fully maintain the images. However, in this Bodhi site, the flower offering is mostly made of embroidery or cloth, because during the snowy and cold season, no fresh flowers can grow from the trees or plants. If the weather permits, one should get fresh flowers as the Sutra says and respectfully offer them to the Triple Gem.) The offering is complete; let all be respectful and reverent. (Make a prostration. The
Great Ritual says that the act of offering eliminates the obstacles of greediness from many kalpas, and in the following life-times one will become rich and wealthy.)

103 104

nixiang Hengsure, Op.cit., 259. 105 Buddhabhadra (359-429) (Eastern Jin), trans., (Buddhadhyna-samdhisgara-stra) (T15, No. 0643). 106 Or gadya ( changhang) .

Guanfo

sanmei haijing

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3.5 Section Five: Sitting Upright and Contemplating107 According to the Great Ritual, the Sitting Meditation method of the Repentance ritual108 , in this section is carried out after the Circumambulation section. Normally, the seven gates [of the Sitting Meditation Dharma Gate from the Great Ritual] include controlling the body, purifying the mind, practicing calming 109 , generating contemplation110, experiencing conditions and facing objects111. [All of these practices are] specified and explained according to each gate. This is like seven rulers hanging in the great purity, and the great purity makes all things visible.112 Today, a practitioner who wants to practice the repentance liturgy for one fixed period of time should sit on a flat seat before the Dharma-seat, maintaining an upright posture and straighten the body. One should focus on their thoughts and count their breaths. One should control their thoughts and count their breaths. The Sutra states if sentient beings practice dhyana, they should first use the method of counting. The Great Commentary states that this has two significances; the first is to use the contemplation of counting method to eliminate awareness and pondering 113 and

107 108 109

Refer to the Worship and Repentance Ritual Gate with eight (8) gates. or samatha. 110 or vipasyana. 111 the experiencing conditions and facing objects: one of the methods of practicing calming and contemplation, as mentioned in the Essential Requirements of practicing calming and contemplation and sitting meditation, first fascicle, Xiuxi zhiguan zuochan fayao , written by Tiantai Zhiyi, that two ways of cultivating the calming and contemplation, the first is sitting cultivation, and the second is experiencing conditions and facing object cultivation. (CBETA, T46, no. 1915, p. 466, c28-29). It is also known as the experiencing conditions and facing the objects by practicing calming and contemplation . According to Zhiyi in his Xiuxi zhiguan zuochan fayao , experiencing conditions is divided into six kinds: walking , standing , sitting , lying , working , talking , while for the facing objects, the objects are the six dusty objects, which are eye responds to form or colour , ear responds to sound , nose responds to fragrance , tongue responds to taste , body responds to tangibles or touch , and mind responds to dharma . Practitioner manages these twelve things by cultivating calming and contemplation. It is called the experiencing conditions and facing objects by practicing calming and contemplation. Xiuxi zhiguan zuochanfayao : ( )

. (CBETA, T46, No. 1915, p. 467, c24-29, and Fo Guang Dictionary, Vol. 7, 1988, 6255). The seven rulers (i.e. seven celestial bodies, planets) are analogous to the seven gates, and the great purity represents the pure mind. When the mind is pure and calm, everything seen by us is clear and detail. These seven rules (seven gates) are: 1.Control and harmonize , 2. Near-expedient means, 3. Recognize the Mara, 4. Heal the sicknesses, 5. Righteous Practice, 6. Develop the wholesome roots , and 7. Signs of attainment . (Zongmi, Great ritual, op.cit. 17 fascicle, 499.) jue guan, vitarka-vicra (skt): Coarse apprehension and fine analysis; later it was translated as , both of them hindrances to dhyana. is the coarse mental function of making a supposition or
112 th 113

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gradually enter to the wonderful realm [or realm of the ultimate reality]. The second is what is said in the Sutra, that in the depths of ones mind become fully aware of the arising, abiding and ceasing of each thought 114 , and one must clearly identify the calculation of breath in group115. The Commentary of the Great Wisdom says this is the direct practice of skilful means for the absolute middle-way of contemplation116. It is to fully understand the wisdom of absolute thought, in order to realize the thought of existing, abiding and ceasing. Hence, it is important to know the order of this contemplation method, and understand both coarse and wonderful. A mind will not produce delusive thoughts at all times. When these delusive thoughts arise, one should not try to extinguish them. One abides in the condition of delusive thoughts, one should not discriminate them. While in the stage of non-discrimination, one will not differentiate them from the reality. Generally speaking, this is called wonderful. 3.8 Section Eight: Practicing the Fivefold Repentance117 1) Explaining the Dharma of Repentance Once one has finished bowing to the Buddhas. One must stand-up straight with proper demeanor, and with an attitude of deep respect kneel down and rest the right knee on the ground. Subsequently, one burns pure incense and contemplates Samantabhadra Bodhisattva, seeing him appear before us, with his myriad adornments, surrounded by his retinues, and in his role as the Repentance Host118. Wholeheartedly, one brings forth a thought of profound repentance and admits all the evil karma that has been done by the six faculties and three karmas from limitless

inference, while is the function of fine analysis. Thus, they are described as and , general and particular, respectively. (Soothills and cmullers Digital Dictionary of Buddhism, www.buddhism-dict.net) 114 Charles Muller, trans., The Sutra of Perfect Enlightenment (Yuanjue jing) (2003), http://www.acmuller.net/bud-canon/sutra_of_perfect_enlightenment.html. 115 fen qi tou shu: or fenji is like differentiate the long, short, permanence, and temporary. It means when one practices counting the breaths, started to count from one to ten on each breath, then vise verse. From counting the breaths, one can recognize each thought whether it is particular or general, ever realize its signs of arising, abiding, decay, and death. Thus, generally speaking, fenji means one is able to divide breath from beginning to end, and toushu means one can identify the amount of counts. (Taixu, Abridged explanation for Yuanjue jing, (Taiwan: The Foundations of Buddhas Education Funding, 1994), 196-197). 116 : is one of the philosophical views of Tiantai tradition on the absolute middle-way of contemplation. Tiantai scholars contemplate that the three thousands dharmas all are but absolute middle-way of contemplation, this means the three contemplations of emptiness, provisional, and middle are all inclusive. The opposite for absolute is contradiction or .

117 118

. chanhui zhu .

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eons of times, and ceases a continuous mind119. From today until the limitless lives, one will never create again [the evil karma]. Why is that so? Although the nature of karma is empty, its retributions will not vanish. Therefore, a practitioner should sincerely repent, and hope that the offenses will be ceased. The Great Ritual states that Repentance can absolutely destroy three obstacles, and can gain perfection of the dual reward120. Thus, one must single-mindedly think and proclaim that I and all sentient beings have done all kinds of evil karma since endless time; [we] hope that the Triple Gem will compassionately rescue us. May all the ignorant karma instantly be purged and transformed into pure causes; with body and mind equally empty, neither blessing nor offense has an entity. May we see clearly that our true nature is the same as the Buddhas Dharmakaya. May the errors and offenses of the three karmas become the three modes of liberation, and the weighty obstacles of six faculties transform into the Six Spiritual Powers. Thus, later recite: Universally on behalf of the four types of benefactors, beings in the three states of existence, and all living beings in the Dharma Realm, one vows to completely extinguish all obstacles, and then return to ones life, now in a state of repentance and reform. Having sung the above portion, one does a single prostration. Now using the Ten Minds that Oppose and Ten Minds that accord with Birth and Death, and one silently contemplates the verses written by Master Qingliang as follows: Starting from taintlessness, one then has given rise to ignorance, and also met bad friends who have increased our emotions. With no thought of following and rejoicing, one destroys goodness forever. Indulging body, speech, and mind, ones evil deeds have gradually increased. The evil mind spreads everywhere, in thought after thought, defiling all that it touches. From minute to minute it continues, as one schemed by day and night. Not wanting people to know, one conceals their mistakes. Not fearing the evil destinies, one indulges oneself in every way. Without shame and no remorse, one enters the nets of demons. By denying cause and effect, one falls into the pit of icchantika (disbelievers).

: continuous mind constantly generates evil thought and offenses: cease the continuous mind, against mind continuously generates the evil thoughts, is the fifth mind of the Ten Minds Oppose the Cycle of Rebirth and Death. 120 the dual reward. (1) or the material environment on which a person depends, resulting from former karma, e.g. country, house, property, etc.; being the dependent conditions or environment. (2) or his direct reward, i. e. his body, or person; being the resultant person.

119

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One follows the flow and turns ones back on ones source, and is immersed in the great sea of suffering of birth and death. Fortunately one has heard the teachings of the Thus Come One and his elder disciples, And now wishes to go against the flow and give up the common ways. With proper faith in cause and effect, one breaks free from the icchantika. With shame and remorse before gods and people, one breaks free from shamelessness. By fearing the evil destinies, one breaks free of unconcern. By confessing ones evil karma, one breaks free of concealing our mistakes. By cutting off the continuous mind, one breaks through the thought of permanence. By bringing forth the Bodhi resolve, one breaks free of the imaginary and dependent. By cultivating merit and correcting errors, one breaks free of self-indulgence. By protecting the Proper Dharma, one breaks free of failing to rejoice. By recollecting the Buddhas of the Ten Directions, one breaks free of evil friends. By contemplating the nature of offenses as empty, one breaks free from the fetters and afflictions121. Among the above six verses, the first three follows with the Ten Minds that follow with the Cycle of Birth and Death; the last three accord with the Ten Minds that Break Free of Cycle of Birth and Death. One can now begin to reverse these thoughts and break free of them. One should recite them often and contemplate them well122. Next, recite the following: I, Bhiksu________, (so and so) now repent with a sincere heart. Respectfully I take homage to the boundless Triple Gem of the Ten Directions and Three Periods of time. Please witness, guard and care for me along with all beings of the Dharma realm from time without beginning. Throughout great eons in the past, ignorance has concealed the mind and I have lost our Buddha wisdom. The delusive consciousness has created karma of the cycle of birth and death. I went against the Buddha, Dharma, and Sangha and follow the evil companions. The faculty of eye attaches to forms and becomes the slave of affection; consequently it cannot see the Dharmakaya of Tathagata as it exists in the entire space. The ears cling to sound condition and make endless harm. It then cannot hear the perfect sound of Tathagata speak Dharma with perfect sound. A nose craves fragrant aromas and

121 122

Hengsure, op.cit., 263-264. Ibid., p264.

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produces defilements. It then cannot sniff the wonderful fragrance which produces merit. A tongue attaches to various tastes and eats sentient beings. With its lies, idle talk, double tongue, and harsh words, it slanders the Triple Gem, and humiliates both parents. How can one be able to consume the profound taste of Dharma from Tathagata? The faculty of body clings on to physical contact, and indulges in endless defilements. Day and night the body immerses itself in self-indulgence and confusion. Without knowing to cease this process, it creates all sorts of evil deeds in every way, such as killing, stealing and sexual misconduct. Hence, the compassionate light of all Buddhas cannot shine on it. The faculty of mind craves on dharma and when it contacts with the conditions, it lays hold of them. In every single thought, it always produces greediness, hatred, and false views. These three karmic obstacles prepare the way to create all the wrongdoings. These three obstacles and ten bondages continuously work together hand-in-hand to give rise to the four aversions, in which the mind becomes an Icchantika. I do not pay respect to the elders and parents, and with no shame and remorse, I do ten evils, four grave offenses, five rebellious acts, and seven forms of concealing. I conduct a crime and teach others to do so, and/or rejoice while seeing others do so. Once a single delusion arises, it opens up the gates of one hundred thousand obstacles, which then multiply and spread with endless time. They become barriers to all the wholesomeness. One then cannot develop the great Bodhicitta, and cannot cultivate all the wholesome Dharma. Thus all night long without a complaining mind, one experiences sufferings. These numerous kinds of crimes are only known by the Buddha, hence, today, I want to confess and repent so as to eradicate this continuous mind. Besides, the aversions give birth to these obstacles of offenses, and in fact have no permanent reality. Its nature is empty and tranquil. I only hope that Rocana Buddha and Samantabhadra Bodhisattvas light of wisdom shines on me, and destroys the dew of my mind and my bodys karmic hindrances. I hope the compassionate wind universally shakes and blows the solid mountains of obstruction, and that the Dharma water flows constantly and cleanse the dirt in my mind. I hope that our root of offenses can be destroyed, and we can immediately realize our original mind. [Finally, I hope that] all sentient beings from all the Dharma realms together gain purity. The repentance is complete, and pay homage to Rocana Buddha and the entire Triple Gem.
([In fact] the remaining four dharma or methods follow this way, but there is a change on the four dharma that made them different.)

2) Exhorting and Inviting Dharma

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(The Great Ritual says [the merits of] the method of Exhortation and Invitation can eradicate the obstacle of slandering the Dharma throughout many eons of time, and one can also gain much hearing and eloquence in each life.)

I, Bhiksu _____(_so and so_) with a sincere mind, make the following exhortation and invitation. To the Ten Directions of Buddhas (to tame and to control) when they first accomplished enlightenment, Respectfully invite [them] to turn the Dharma Wheel in compassionate way. If there have Buddhas wish to manifest Nirvana, Hope that for the sake of all sentient beings, the Buddhas can remain in this world forever. 3) Dharma of Rejoice at Others Merits
(The Great Ritual says rejoice at others merits can get rid of all the obstacles of jealousy throughout many eons of times, and [one will] have many great wholesome and virtuous retinues in life after life.)

I, Bhiksu, _____(_so and so_) with sincere mind, rejoice at Buddhas and Bodhisattvas as numerous the grains of the sands of Ganges River, Pratyekabuddha, Arhats, and mundane beings, For all the practice of wholesome roots, I joyfully follow and rejoice. 4) Dharma of Transferring merits
(The Great Ritual says transferring merits ceases the obstacle produced from being narrow mindedness, and bad thought, and it creates vast and great goodness.)

I, Bhiksu,______ (_ so and so_) transfer merit with a sincere mind, Others and I since we have taken refuge to Buddhas, All the cultivated virtuous causes and conditions, Wish to transfer all of them to the Great Bodhi, Universally, I and all beings will accomplish reality. 5) Making Vows
(The Great Ritual says making vows purges the obstacle of retreat, and can remove obstacle of the entire control. One will rapidly accomplish the wonderful fruit [Buddhahood].)

I, Bhiksu ______(_so and so_) make vows with a sincere mind: I vow that all my karmic obstacles can be repented and be eradicated, [I can] Open up the mind, clarify the consciousness and see the source of a mind123. When the six consciousnesses are activated, the righteous wisdom is alert. When the six lusts appear, the real emptiness also appears.

123

: Source of a mind can be referred to original mind.

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