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Twelve Great Vows of Medicine Master Buddha
(Recite while kneeling/standing:)
The Buddha told Manjushri, Passing from here to t
east, beyond Buddhalands numerous as the sand grainn ten Ganges Rivers, is a world calledPure Vaidurya
The Buddha there is named Medicine Master
Vaidurya Light Thus Come One; One Worthy of
Offerings; Of Proper and Total Enlightenment; Perfec
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n Knowledge and Conduct; Well Gone One; One Wh
Understands the World; Unsurpassed Lord; Taming a
Regulating Hero; Teacher of Gods and Humans;
Buddha; Bhagavan. Manjushri, when that Buddha,
World Honored One, Medicine Master VaiduryaLight Thus Come One, was practicing the Bodhisattv
way, He made twelve great vows that enable all living
beings to obtain what they seek:
The First Great Vow:
I vow that in the future, when I attain Anuttara-amyak-sambodhi, my body will be splendorous
with dazzling light that will illumine countless,
boundless, measureless worlds. With the thirty-two
hallmarks of a great hero and the eighty subsidiary
features that adorn my body, I will enable allbeings to become as I am.
The Second Great Vow:
I vow that in the future, when I attain Bodhi, my
body will be like vaidurya, transparent within and
without, pure and flawless, radiant and vast,majestic with virtue, sitting serenely, adorned with
blazing nets brighter than the sun and the moon. I
hall reach all living beings in the gloomy
underworld, so they all attain understanding and
perform deeds according to their intent.
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The Third Great Vow:
I vow that in the future, when I attain Bodhi, I
will, by means of limitless, unbounded wisdom
and skill in means, enable all sentient beings to
obtain an inexhaustible supply of all materialnecessities so they are without the slightest want.
The Fourth Great Vow:
I vow that in the future, when I attain Bodhi, I
hall lead those who practice deviant paths to
eside in the Bodhi way, and those who travel onhe vehicles of the Shravaka or Pratyekabuddha to
abide securely in the Great Vehicle.
The Fifth Great Vow:
I vow that in the future, when I attain Bodhi, I
hall enable limitless and boundless sentientbeings who cultivate Brahma conduct within my
Dharma to be complete with the threefold
categories of precepts without any deficiency.
Should there be any violation, upon hearing my
name they will regain their purity and not fall intohe evil destinies.
The Sixth Great Vow:
I vow that in the future, when I attain Bodhi, I
will cause sentient beings whose bodies are
nferior and whose sense-faculties are imperfect,
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who are ugly, dull, blind, deaf, mute, paralyzed,
crippled, hunchbacked, leprous, insane, or have
various other kinds of sickness and suffering, to
become upright and intelligent upon hearing my
name. May they all possess perfect faculties and befree of illness and misery.
The Seventh Great Vow:
I vow that in the future, when I attain Bodhi, I
will cause sentient beings who are oppressed by
many illnesses and who are without aid, withoutanctuary, without a doctor, without medicine,
without relatives, without a family, who are
poverty-stricken and filled with suffering, to be
cured of all their various sicknesses upon hearing
my name, so they are peaceful and happy in bodyand mind. They will have family and relatives,
abundant property and wealth, up to and including
hat they will certify to unsurpassed Bodhi.
The Eighth Great Vow:I vow that in the future, when I attain Bodhi, if
here are women who loathe their female form and
wish to renounce it because they are oppressed and
disturbed by the myriad sufferings of being
female, I will cause them, upon hearing my name,
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o be able to turn from being women and become
men, replete with the hallmarks of a great hero,
and so forth, until they become certified to
unsurpassed Bodhi.
The Ninth Great Vow:I vow that in the future, when I attain Bodhi, I
will cause all living beings to escape the demons
nets and be liberated from all their entanglements
with heretics. If they have fallen into the dense
forest of various evil views, I shall guide them anddraw them into proper views, and gradually teach
hem to cultivate the practices of Bodhisattvas, so
hey will quickly be certified to Unsurpassed,
Proper and Total Bodhi.
The Tenth Great Vow:I vow that in the future, when I attain Bodhi, I
will cause beings who have been convicted of
crimes and are sentenced to be bound, whipped,
fettered, imprisoned, restricted, harassed, executed,
or subjected to endless, disastrous hardships whichmake their bodies and minds endure the sufferings
of humiliation, grief, despair, and persecution to
obtain, upon hearing my name, liberation from all
anxiety and suffering by means of the blessings
and virtue of my awesome spiritual power.
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The Eleventh Great Vow:
I vow that in the future, when I attain Bodhi, I
will cause all sentient beings who are so plagued
by hunger and thirst that they create all kinds of
bad karma in their quest for food, upon hearing myname and single-mindedly accepting and
maintaining it, to be filled with delicious food and
drink; and afterwards, by means of the flavor of
Dharma, to settle in ultimate peace and happiness.
The Twelfth Great Vow:I vow that in the future, when I attain Bodhi, I
will cause all sentient beings who are poor and
ack clothing, troubled day and night by
mosquitoes and flies, cold and heat, upon hearing
and accepting my name and singlemindedlykeeping it, to obtain all kinds of fine and
wonderful garments which accord with their tastes,
o possess a variety of decorative jewelry, flower
garlands, perfumes, and the enjoyment of various
kinds of music and other entertainment, so that allheir hearts delights will be fulfilled.
Manjushri,thesearethetwelvesublimeand
wonderfulvowsthattheWorldHonoredOne,
MedicineMasterVaiduryaLightThusCome
One,OneWorthyofOfferings,OfProperand
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p xin wng p s xing ji gung ln
yu y p s ji ji di zu mng yu p xin shbi y s w sh zhng gung gung w sh zhng
y wi xing gung shn zh mo kng li ch jn
gung q jn gung dun w ling hu f zh hu
p s
y wi jun sh n xing x b y d bo hu zh
xing zh qin q xing ki ku y xing y shng
TotalEnlightenment,madewhilecultivatingthe
BodhisattvaWay.
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zh ch y n g l xun g q shng wi mio
zn tn d chng y sh zh do xing zh jin y
hun x jng l f gng d sng shn shn jng din
bin l sh fng w ling zh f l du bo f t
sh ji mu n bng l p xin zh d p s f sh yun ru w xi f yng jin p xin
yun zn zh bin j sh w s shn
()namo p xin wng p s m h s
ranslation:
Universal Worthy King, Bodhisattva, riding upon
His elephant, now draws near
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The Bodhisattva sits in full lotus;
He is named Universal Worthy.
His body is the color of white jade,
With fifty lights, each of fifty hues,
Radiating as an aura from His neck.Rays of golden light stream from every pore on His
body.
The radiant beams bear myriads of transformation-
Buddhas,
Each with its retinue of transformation-BodhisattvasMoving majestically with peaceful assurance.
Large, delicate flowers rain down before the
procession.
The elephant opens its mouth,
And upon its tusks are beautiful maidens from theheavenly pools,
Singing subtle, wondrous songs.
With the music of drums and strings,
They praise the Great Vehicle, the Path to the One
Reality.
Cultivators who see Him joyfully bow in worship,
And more earnestly read and recite the most
profound Sutras.
We bow to the infinitely many Buddhas throughout
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all ten directions;
We bow to the stupa of Many Jewels Buddha,
To Shakyamuni Buddha, to Universal Worthy
Bodhisattva,
And to all Great Bodhisattvas, with this vow: Ifmy blessings from the past enable me to see
Universal Worthy, may the Venerated One who is
everywhere exalted, display for me His form!
Namo Bodhisattva, Mahasattva, King, UniversalWorthy.
3 times)
y qi gng jngCantor):
Let all be respectful and reverent!
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y xn dng l sh fng f ji chng zh fWith one mind I bow in worship of the everlasting
Buddhas of the ten directions of the Dharma Realm.
y xn dng l sh fng f ji chng zh fWith one mind I bow in worship of the everlasting
Dharma of the ten directions of the Dharma Realm.
y xn dng l sh fng f ji chng zh sngWith one mind I bow in worship of the everlasting
Sangha of the ten directions of the Dharma Realm.
(Cantor):
Let all members of this Assembly kneel down and
olemnly present an offering of incense and flowers, a
he Dharma instructs us to do.(Assembly kneels)
Cantor):
May this incense and these flowers pervade all ten
directions of the Dharma Realm,
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(Assembly contemplates in silence):
..and change into a subtle and wondrous platform of
ight. May it manifest divine music, rare fragrances,
heavenly delicacies, and jewelled garments. May thesnconceivably wondrous Dharma objects each put fort
other objects, and each in turn put forth all Dharmas,
urning and spiralling without hindrance, each one
decorating the others. May they reach the presence of
he Triple Jewel of the ten directions. And before theTriple Jewel throughout the ten directions of the
Dharma Realm, a body of mine appears in order to
make these offerings. Each body pervades the entirety
of the Dharma Realm without impeding the other, as
hey span infinite future time, doing the work of theBuddhas.
Let all beings of the Dharma Realm receive rare
fragrance, which inspires them to become resolved on
Bodhi.
(Cantor):
May we all together enter the Uncreated,
(Assembly):
..and realize the Wisdom of the Buddhas!
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(Still kneeling, Cantor begins & Assembly sings the
verse of offering):
yun c xing hu bin sh fng y wi wi mio
gung mng ti
zh tin yn yu tin bo xing zh tin yo shn ti
bo y
b k s y mio f chn y y chn ch y qi ch
y y chn ch y qi f xun zhun w i h
zhung yn
bin zh sh fng sn bo qin sh fng f ji sn
bo qin
i yu w shn xi gng yng y y ji x bin f ji
b b w z w zhng i jn wi li j zu f sh
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p xn f ji zh zhng shng mng xn ji f p t
xn
ng r w shng zhng f zh
yun c xing hu yn bin mn sh fng ji gng
yng y qi f zn f zh p s
yun jio shng wn zhng j y qi tin xin y q
gung mng ti gu y w bin ji
w bin f t zhng shu yng zu f sh p xn
zh zhng shng ji f p t xn
ng yn shn q mio gung mng zho sh fng
w sh cng gng yng jn f hi qn jn
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hng zh tin zhng wng ji lng pn qi shng i
mn zhng shng zh w dng jn jng l
()namo bo tn hu p s m h s
Translation:
May this cloud of incense and flowers reach
everywhere
Throughout the ten directions, as an offering
o all Buddhas,
To the esteemed Dharma, and to all
Bodhisattvas,
The assembly of Pratyeka Buddhas, Sound-
hearers,
And to all gods and immortals.
From it a platform of light is formed, thathines
Beyond worlds without end, and in these
endless Buddhalands,
t serves the means of the Buddhas.
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Let the fragrance diffuse through the worlds
of all beings, so they can express the wish for
Bodhi.
A countenance, most exquisite and fine,
Radiates effulgence throughout all tendirections.
We have made such offerings before. Now,
once again,
We draw near and pay respect by bowing to
he Holy Lord,The King of all Gods, whose voice is like the
kalavinka-bird,
And who feels deep sympathy for all living
beings!
Namo Precious Udumbara-blossom
Bodhisattva, Mahasattva(3 times)
(Cantor:)Medicine Master Thus Come One,
(Assembly:)
Witness and certify our repentance and worship!
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(Cantor sings verse:)
Our false-thoughts cause creation and destruction;
True Suchness, however, never changes or shifts.
The strength of Dharani is hard to conceive,
And we, unattached, proclaim to emptiness:
We respectfully request the Triple Jewel of the Ten
Directions, Medicine Master Thus Come One, the Go
and Dragons from oceans and lands, and all members
of the Sages Assemblies, To have compassion for usMay they deign to certif our supplication, as we now
make entreaty, Hoping they will kindly pay heed, draw
near, and accept our recitation of this text.
(Assembly recites together:)Reverently have we announced the above statement o
ntent. May it be approved within the great
All-Encompassing Mirror.
We now return to and rely on the Thus Come Onesocean-vast Nirvana, as all here make offerings of
ncense and flowers, and decorations of lamps and
candles, on behalf of those who wish to practice the
method of repentance. We take our refuge in the
Universal Door of the Great King of Compassionate
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Vows. May we banish our karmic offenses to the Lost
Village; may we uproot all conflicts with others from
he Field of Infertility.
With our hearts set purely on the Dharma, there willurely be a response; as principles and specifics
nterfuse and penetrate, our practices and vows will
meet complete success. It being so, the Buddhas will
certainly bestow their sympathetic concern. We bow
and pray that their kindness will invisibly bring us theblessings and aid.
(Assembly sings:)
The Buddhas visage looks just like a pure, full moon
ts brilliant light sheds radiance like a thousand suns.This perfect light shines throughout all ten directions.
His kindness and compassion, joy and equanimity are
complete in every way.
We now commence the liturgy of the RepentenceDharma of Medicine Masters Way-Place, by devotin
our lives to all Buddhas of the past, present and future
namo gu q p p sh f
Namo Vipashin
Buddha of Antiquity;
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namo sh q f
namo p sh f f
namo j li sn f
namo j n hn mu n f
namo ji sh f
namo bn sh sh ji mu n f
namo dng li m l zn f
namo yo sh li l gung r li
()Namo Yao Shi Hui Shang Fo
Pu Sa 3X
Namo Shikhin
Buddha;
Namo Vishvabhu
Buddha;
Namo KrakucchandaBuddha;
Namo Kanakamuni
Buddha;
Namo Kashyapa
Buddha;Namo Original
Teacher, Shakyamuni
Buddha;
Namo Maitreya,
Honored Buddha ofthe Future;
Namo Medicine
Master Vaidurya
Light Thus Come
One.Namo Medicine
Master Assembly of
Buddhas and
Bodhisattvas as vast
as the sea.
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:
w shng shn shn wi miof bi qin wn ji nn zo y
w jn jin wn d shu chyun ji r li zhn sh y
Verse to Reciteupon Opening aSutra
The most supreme,
profound, subtle,
wondrous Dharma
Is difficult to
encounter through a
billion aeons.I now am able to see,
hear, receive and
maintain it.
I vow to understand
the meaning of theThus Come Ones
Repentence-Dharma.
(Cantor)Because all Buddhas are moved to pity as they think
of living beings, they told us of the Way-Place
Repentance Dharma ofMedicine Master Buddha.
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But we living beings have serious defilements. The
darkness of ignorance covers us. We do not understan
cause and effect. We are not diligent in repenting and
eforming. Our wanton greed, hatred, and stupidity, o
unrestrained killing, theft, and lust are without measuror limit. The sins and defilements we commit are also
measureless and boundless. The karma of hatred we ti
up with others imperceptibly grows deeper and strong
with each passing day.
These causes lead us to experience rapid aging andpremature death; we are demoted from high office to
ervile positions. Our abundant wealth diminishes unt
we are poverty-stricken; our sons and daughters die
young, and we live solitary, lonely lives. Meeting any
of the nine kinds of untimely deaths, we fall into thehree evil destinies. These many painful results plague
us. We must endure what we ourselves have created.
The results of bad karma are certain to come,
mmediately or in the future. The retribution for evil i
never off by even a hairs-breadth.At that time, compassionately wishing to save us,
Medicine Master Vaidurya Light Thus Come One
poke thisSutra on the Merit and Virtue of His Past
Vows. It suggests that those who read this Sutra or
ecite it from memory should create seven images of
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hat Thus Come One, and then light seven lamps befo
each of the images (each lamp to be as large as a cart-
wheel) and keep them lit for forty-nine days, so that th
adiance shines without ceasing.
Only the kshatriyas and laypeople from powerfulfamilies with stores of abundant wealth are capable of
making such adornments. Living beings of lesser
means, although they might take delight in making
hose offerings, have no way to provide the adornmen
according to the above method. That is why thefollowing method of repentance, which dispels
calamities and lengthens life, has been translated from
within theSutra on the Merit and Virtue of the
Buddhas Fundamental Vows.
Living beings who cultivate this method should all epure vegetarian food, observe precepts, and cleanse
hemselves. Staying perhaps in a monastery or conven
or at home, they should arrange for fellow Chan
meditators or persons of good conduct to participate,
and wash and sweep the halls, then adorn them well.Offerings should be made, as much as their ability
permits, of incense, flowers, lamps, and candles.
And then they should follow the liturgy in making
praise, chanting the ceremonies, and bowing most
incerely. When this formula is practiced, all that one
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eeks will be fulfilled, and all vows will be
accomplished.
The Sutra says, As for repenting of former sins, The
Pure Names Sutra recommends that we change past
habits and cultivate correctly in the future. Wash cleanhe body and mind. Put an end to all evil-doing, and
vow never to commit such errors again. In this way yo
will be purified of the transgressions created through
many past aeons, and whatever you seek will be fully
ealized.
So now, I, disciple ___________, and the others pra
for mercy as we repent and reform. (Rise and half-bow
namo p l zh n f
namo bn sh sh ji mu n f namo yo sh li l gung r l
namo w ling shu f
namo jn sh fng bin f ji gu q y qi zh f
namo jn sh fng bin f ji xin zi y qi zh f
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namo jn sh fng bin f ji wi li y qi zh f
namo yo sh li l gung r li bn yun gng d jng
namo r gung bin zhp s
namo yu gung bin
zho p s
namo wn sh sh l p
namo gun sh yn p s
namo d d sh p s
namo w jn y p s
namo bo tn hu p s namo yo wng p s
namo yo shng p s
namo m l p s
namo xio zi zhng p
namo zng f shu p
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They may wish to cultivate moral conduct so th
heir precepts are not defective, and to be complete wi
all Three Categories of Precepts, ultimately pure an
free of any transgression.
They may wish to be perfect in their sense-facultieand to be free of all illness, and to enable their famili
and kin to be wealthy and affluent; or they may wish
break through the nets of the demons, and to be set fr
from the ties of heretical sects, further to uproot t
hick forest of evil views.Women who wish to become men, with all t
attributes of a great hero, or who wish to give birth
ons or daughters, will have their wishes grante
Should they hope for long life, their hopes will
ealized. If they have been convicted of violations he law, and now want to be set free from anxiety an
pain; or if they wish fine-tasting food and drink, and
be filled to satisfaction with the flavor of Dharma, or
own an excellent wardrobe and many luxuries, the
wishes will come true.They may want to practice charity, and to be able
graciously give all they have to anyone who asks, a
o do so without harboring greed or resentment.
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Perhaps they want to have proper views and vigor
order to subdue and calm their minds, to be learned a
ntelligent in order to understand profound princip
and to always seek supreme Dharma and to meet wi
wholesome friends.They may wish to retain what theyve learned, to
eborn in the Land of Happiness of Limitless Li
Buddha, and to hear the Proper Dharma.
Perhaps they have broken the moral precepts a
wish to return to purity.
Perhaps their alloted life-span has reached its end, b
hey wish to go on living.
There may even be citizens of a country who wish
put an end to all disasters and hardships in that lan
hus securing their happiness.
All people such as these should do as the Dharm
nstructs and adorn the Way-place, then return
devotion to the Thus Come One Medicine Mast
Vaidurya Light with single-minded vigor and cultivaSamadhi.
Why is it so? When that Thus Come One cultivat
he Bodhisattva Way, he made twelve wondrou
excellent vows. The magnificent merit and virtue
hese vows can lead all those who hear them to wi
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away their karmic obstacles, and to have their eve
wish fulfilled.
Only those Bodhisattvas who are to ascend to becom
Buddhas in one life can fully understand this Dharm
and believe in it as it actually is. They can cultivaexactly as taught. We should not spare our bodies, liv
and wealth, but should extend our strength to t
utmost in making adornments. Then the desired resu
will most certainly come to pass. For that reason,
Today I, Disciple _________ and others resolute
devote our lives and respectfully bow. (Rise and ha
bow)
namo p l zh n f
namo bn sh sh ji mu n f namo yo sh li l gung r l
namo w ling shu f
namo jn sh fng bin f ji gu q y qi zh f
namo jn sh fng bin f ji xin zi y qi zh f
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namo jn sh fng bin f ji wi li y qi zh f
namo yo sh li l gung r li bn yun gng d jng
namo r gung bin zho p s namo yu gung bin zho p s
namo wn sh sh l p s
namo gun sh yn p s
namo d d sh p s
namo w jn y p s namo bo tn hu p s
namo yo wng p s
namo yo shng p s
namo m l p s namo xio zi zhng p s
namo zng f shu p
namo yu yn sh xi sn wn li qin p s
namo nn zn zh b qin b qi zh d shng sng
namo ji tu p s
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Kneel, Cantor or Assembly)
After bowing to the Buddhas, we resolutely devote o
ives, wishing that the Buddhas and Bodhisattvas w
oin in compassion to descend to this Way-place. Wwish that the gods, dragons, and others of the eight-fo
piritual pantheon, as well as the many yaksha genera
will all have mercy on us, and come to our Way-place
May the multitude of Sages all verify that we, on th
day, wish to cultivate Unsurpassed Bodhi for the saof all living beings in the six paths of rebirth througho
all ten directions. May all our karmic obstructions
wiped away so that together we may enter the ocea
wide fundamental vows of the Thus Come One.
May we be able to make bodies appear everywherand in a single thought make offerings to the Trip
Jewel of the Ten Directions.
May we in a single thought everywhere rescue
iving beings in the six destinies, so that they can un
with impartial, great Wisdom.For these reasons, today we wholeheartedly advan
with vigor and cultivate as we are taught to do, with t
wish that the Buddhas and Bodhisattvas, with t
trength of Medicine Master Thus Come One
fundamental vows, will accept our confession a
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epentance, so that in everything we practice, we w
urely smash through all obstructions brought on by o
ins, and our practices and vows will be perfect
ealized!
May the Holy Sages certify that everything taught he Sutras comes to pass!
Namo Medicine Master Vaidurya Light Thus Com
One, One Worthy of Offerings, Of Proper and To
Enlightenment, Perfect in Knowledge and Conduct, a
Whose Radiance is Vast and Great. How awesome His merit and virtue! His body rests in good a
peaceful repose. His splendid net of blazi
adornments, unmatched by the radiance of the sun a
moon, shines upon and illuminates the living beings
he realms of darkness, bringing them to understandingranting their prayers, filling their needs and wipi
away all the misery of their many illnesses.
If we were to speak continuously for an entire aeo
or for even longer, of His measureless number
Bodhisattva practices, of His measureless, wholesomkillful resourcefulness, of His measureless, vast, gre
vows, that aeon would quickly end, but the Buddha
nfinite practices, vows, and wholesome, skillf
esources would have no end. For this reason, w
esolutely devote our lives and bow down.
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Baisaja-Guru Miraculous Medicine Mantra
Namo Bagavate Baisaja-guru Vaidurya Prabha-Rajay
Tathagataya Arhate Samyak-sam-Buddhaya. Tadyath
OM BAISAJA BAISAJA MAHA-BAISAJA,
BAISAJAYA-RAJA, SAMUD-GATE SVAHA!
(recite three times)
(Assembly:)
Kind, Compassionate Lord of the Three-thousandfo
Realms; Great Dharma-King of a hundred, milli
continents Please open wide Your lotus-like eyes aurvey common living beings, So that their every wi
will invoke a response!
Because all Buddhas, out of pity for living beings, tea
he Repentance-Dharma of Medicine Master Buddh
Way-Place, let us devote our lives to all Buddhas (Bow
namo p l zh n f
namo bn sh sh ji mu n f
namo yo sh li l gung r l
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namo w ling shu f
namo jn sh fng bin f ji gu q y qi zh f
namo jn sh fng bin f ji xin zi y qi zh f
namo jn sh fng bin f ji wi li y qi zh f
namo yo sh li l gung r li bn yun gng d jn
namo r gung bin zho p s
namo yu gung bin zho p s
namo wn sh sh l p s namo gun sh yn p s
namo d d sh p s
namo w jn y p s
namo bo tn hu p s
namo yo wng p s
namo yo shng p s
namo m l p s
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namo xio zi zhng p s
namo zng f shu p s
namo yu yn sh xi sn wn li qin p s
namo nn zn zh b qin b qi zh d shng sng
namo ji tu p s
(Kneel)
After bowing to the Buddhas, we continue to repent
and reform.
I, disciple ____________, and others, for the sake of
Heaven and Earth, for its leaders and the nation, for
fathers and mothers, for teachers and elders; for the sak
of all beings in the Desire Realm, those in the FormRealm, and those in the Formless Realm; and on behal
of all living beings in the Dharma Realm; vow to put a
end to the threefold obstructions of afflictions, karma
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and retribution, and to devote our lives to repentance
and reform.
I, along with all living beings, from beginningless
ime until the present, because of craving and views,
nwardly discriminate between self and others, andoutwardly consort with bad friends. I do not follow an
ejoice in even a hair's breadth of the good deeds done
by others. Instead, I only vastly commit all manner of
offenses by three means: physically; in speech; or in
hought.Even if these deeds were not extensive, the evil min
behind them is pervasive. It continues day and night
without cease, covering up its transgressions and sins,
not wanting people to know, heedless of the evil
destinies, lacking both shame and remorse, andvehemently denying cause and effect.
Having not yet confessed and repented of offenses
and obstacles such as these, I now on this day, before
all Buddhas of the ten directions and before Medicine
Master Thus Come One, have come to believe deeplyn cause and effect. I have deep shame and guilt, bege
great fear, and confess and repent. I cut off that
ncessant mind and bring forth the Bodhi Mind.
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I cut off evil-doing and cultivate good deeds;
discipline the body, mouth and mind; reform all my
past errors; and joyfully support even the smallest goo
deeds done by common people and Sages. I recall tha
Medicine Master Buddha's great strength of vows canescue us from the sea of the Two Kinds of Death and
ake us to the shore of the Three Virtues.
We pray that He will have compassion and sympathy
for us, and gather us back in. Thus each of us, with
esolute mind, devotes our lives in worship, and bowsdown. (Bow. Rise and half bow)
namo p l zh n f
namo bn sh sh ji mu n f
namo yo sh li l gung r l
namo w ling shu f
namo jn sh fng bin f ji gu q y qi zh f
namo jn sh fng bin f ji xin zi y qi zh f
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namo jn sh fng bin f ji wi li y qi zh f
namo yo sh li l gung r li bn yun gng d jng
namo r gung bin zho p s
namo yu gung bin zho p s
namo wn sh sh l p s
namo gun sh yn p s
namo d d sh p s
namo w jn y p s namo bo tn hu p s
namo yo wng p s
namo yo shng p s
namo m l p s
namo xio zi zhng p s
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namo zng f shu p s
namo yu yn sh xi sn wn li qin p s
namo nn zn zh b qin b qi zh d shng sng
namo ji tu p s
(Kneel)
After bowing to the Buddhas, we continue our
epentance and reform:
I, disciple ____________, and others, from
beginningless time until this very day, have suffered thllnesses of greed, hatred, and envy; the illnesses of
arrogance and pride; the illness of not clearly
ecognizing good from evil; the illness of not believing
n offenses and blessings; the illness of being unfilial
and committing the five rebellious acts; the illness ofdefamation and insolence towards the Triple Jewel; the
llness of failing to observe a vegetarian diet; the illnes
of committing moral transgressions; the illness of
praising oneself and defaming others; the illness of
nsatiable greed; the illness of infatuation with fine
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ounds and pursuing objects of lust; the illness of
craving fragrances and pleasurable contact; the illness
believing in perverted, inverted views; the illness of
addiction to promiscuity, intoxication, and unrestrained
hedonism; the sickness of meeting a doctor whoprescribes the wrong medicine; as well as the illnesses
of innumerable disasters, troubles and insults which
oppress, vex and distress our bodies and minds.
We wish that all such illnesses and pains will be
eliminated, and that all wishes will be fulfilled. At thaime the Thus Come One Medicine Master Vaidurya
Light entered a Samadhi called Expeller of All Living
Beings' Pains and Miseries. Once he entered this
Samadhi, a great radiant light was put forth from His
crown. From the light a great dharani was proclaimedNamo Bagavate Baisaja-guru Vaidurya Prabha-
Rajaya Tathagataya Arhate Samyak-sam-Buddhaya.
Tadyatha:
OM BAISAJA BAISAJA MAHA-BAISAJA,
BAISAJAYA-RAJA, SAMUD-GATE SVAHA!And then, as the mantra from within the light came
an end, the earth trembled and radiated great brightne
which put an end to all the pain and illness that afflict
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iving beings. It brought them all peace, security and
oy.
From this we know the power of repentance and
eform. It acts as an efficacious medicine for all the
mind's ills and it is a rare prescription for ending birthand death.
There is a Great King of Healers who dispenses the
ight medicine to cure each illness. That is to say:
kindness, compassion, sympathetic joy and equanimit
are medicines; patience and gentleness are medicines;proper faith in the Triple Jewel is medicine; diligent
cultivation of blessings and wisdom is medicine; the
Six Paramitas are medicine; consuming one's fill of
weet-dew is medicine; craving the flavor of Dharma
medicine; cultivating the truth and nourishing theife-energy is medicine; returning to our origin and
everting to our source is medicine; the ability to men
one's errors is medicine; wholesome, clever,
esourceful means are medicine; not being tempted by
ights and sounds is medicine; purifying the mind byevering desire is medicine.
Always use medicines such as these. Make them
properly ground, strained, mixed, and administered in
he right dosage. When living beings are sick, they ge
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ick from the same illness; and the medicine they need
s essentially the same medicine.
To speak of many dharmas is called being
upside-down. If we contemplate from the ultimate
eality of the One True Vehicle, then what increasesand what decreases? What is pure and what is defiled
What is good and what is evil? What are offenses and
what are blessings? What is sickness and what is
medicine?
Contemplate the expedient means given above like person who dreams that he is stricken with a grave
llness, that he needs a doctor to prescribe medicine,
and that the medicine he takes cures his sickness. If he
hen awakes from his dream, he will realize that
basically there is no illness. There is neither illness noany absence of illness, how much the less a doctor or
medicine.
Therefore the sicknesses of living beings are one
ingle illusory sickness, and the medicines given by th
Thus Come One are, likewise, one illusory medicine.
So we can know that all the Dharma spoken by the
Thus Come One has a single quality and a single flavo
t is the quality of liberation, the quality of separation
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he quality of cessation, and ultimately, Nirvana. In th
end, it returns to Emptiness.
It is like the rain from a single cloud: the large and
mall plants and trees are each nurtured by it. The
others and I now receive the strength of the Buddha'skindness. Having heard the name of Medicine Master
Vaidurya Light Thus Come One, we have no more
difficulty with sickness and pain, and are enabled to
ealize ultimate, supreme Bodhi.
Therefore on this day, we follow in harmony, andunite our hearts with the resolve to rely on the Buddha
he Dharma and the Sangha for the rest of our lives. Le
us now devote our lives to all Buddhas. (Bow, rise,
half-bow)
namo p l zh n f
namo bn sh sh ji mu n f
namo yo sh li l gung r li
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namo w ling shu f
namo jn sh fng bin f ji gu q y qi zh f
namo jn sh fng bin f ji xin zi y qi zh f
namo jn sh fng bin f ji wi li y qi zh f
namo yo sh li l gung r li bn yun gng d jng
namo r gung bin zho p s
namo yu gung bin zho p s
namo wn sh sh l p s namo gun sh yn p s
namo d d sh p s
namo w jn y p s
namo bo tn hu p s
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namo yo wng p s
namo yo shng p s
namo m l p s
namo xio zi zhng p s
namo zng f shu p s
namo yu yn sh xi sn wn li qin p s
namo nn zn zh b qin b qi zh d shng sng
namo ji tu p s
(Kneel)
Having bowed to the Buddhas, we continue our
epentance and reform. If there is a living being whodesires liberation from sickness and pain, then for the
ake of that person others should receive and keep, for
even days and nights, the eight lay precepts and
vegetarian observance.
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They should offer to the Bhikshus and Sangha, as
much as they are able, food, drink, and the other
equisites. Through all hours of the day and night, they
hould bow in worship and practice the path. They
hould make offerings to the World Honored One,Medicine Master Vaidurya Light Thus Come One, by
eading His venerated Sutra forty-nine times, and keep
it forty-nine lamps throughout forty-nine days, never
etting the light die out. Then the sick person will get
hrough the time of crisis and peril safely, without beinapprehended by misfortune or by evil ghosts.
That is the reason each member of this Assembly
gathered here today extends his utmost efforts to
present incense and spread flowers, light lamps and
hang banners, liberate living creatures and cultivateblessings. Then the misery and the crisis will pass, and
he many troubles will be avoided. We only wish that
he Thus Come One will certify our repentance and
eform.
I, Disciple _________, and the others here, moreovehould recognize that everything in our lives from
beginningless time until this very day which fails to go
our way, comes about as retribution for our past evil
karma. For this reason we now earnestly seek to repent
and to reform.
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We repent of the retribution in this world of
nightmares, bad omens, and unlucky events.
We repent of the retribution in this world of chronic
llness which lingers for months and years without
mprovement, leaving invalids bedridden and disabled
We repent of the retribution in this world of
epidemics in winter, plagues in summer, or sickness
from toxins, ulcers, colds and influenza.
We repent of the retribution in this world of the
danger of floods, fires, robbers, bandits, and warring
armies.
We repent of the retribution in this world of harm
from lions, tigers, wolves, venomous snakes, vicious
corpions, centipedes and poisonous insects.
We repent of the retribution in this world of birth, o
age, sickness, death, worry, grief, suffering and
distress.
We repent for living beings whose retribution ofkarma done with body, mouth and mind continues to
ncrease their accumulated evil karma.
We repent for living beings whose retribution
compels them to fall into the three evil destinies, wher
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hey must endure many grievous sufferings throughou
countless thousands of years.
We repent for living beings whose retribution make
hem turn endlessly through the realms of the hells, th
animals, and the hungry ghosts.We repent for living beings whose retribution make
t impossible for them to avoid rebirth in other evil
destinies.
We repent for living beings whose retribution is to b
others' slaves, so that they are forced to serve them.
We repent for living beings whose retribution make
hem into oxen, horses, camels and mules, who
constantly undergo whipping and punishment, and wh
further must ever travel the roads bearing heavy
burdens, oppressed by hunger and thirst.
We repent for people in the world whose retribution
brings them into contact with nightmare-ghosts,
voodoo, zombies, sorcerers, monsters and the like, an
who experience such creatures' unnerving, malicioushaunting.
Thus for the sake of humans and gods of the presen
and the future, whose retributions involve such
countless misfortunes, calamities, disasters, plagues,
deaths, troubles, and dissipations which distress them
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I, Disciple __________, and the others, today, with
utmost sincerity, turn to Medicine Master Buddha and
His holy assembly, oceanwide in extent, seeking their
mercy, as we repent and reform, wishing that all the
many retributions named above will be wiped awaycompletely, without a trace.
The sicknesses and the medicines both return to an
dentical illusion. It is evil karma that brings about al
etributions and obstacles.
Next in order, we should now make vows of
ransference:
I, Disciple____________, and the others dedicate all
merit and virtue resulting from repenting and reformin
of the threefold obstacles to all living beings, that wemight all make this repentance together.
We wish that together with all living beings, from
his moment on until we realize Bodhi, we will recall
he pain of birth and death, make the resolve to attain
Bodhi, change from evil-doing to cultivate goodness,and turn away from deviant behavior to what is prope
May we be peaceful and happy in body and mind,
enjoying an infinite lifespan of wonderful years; May
we have clothing and food in abundance. May our
family and kin enjoy wealth, property, and overflowin
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torehouses; May we be handsome and perfectly
formed, intelligent and wise, courageous, strong and
healthy; May we receive the protection of generals, th
help of the Buddhas and Sages, and in all the things w
do may we be sheltered with kindness.Further, may I, Disciple __________, and the other
oon realize Bodhi. May we be splendidly adorned wi
he light of the hallmarks and subsidiary features.
We wish that all living beings may gain this light an
develop understanding, and then in all they do,everything will be as they wish.
We wish that all living beings receive an infinite
quantity of necessities, so that they lack nothing
whatsoever.
We wish that all living beings will make the Great
Vehicle well established, so that everyone will be
placed securely on the Path of Bodhi.
We wish that all living beings will hold flawless
precepts, and that if they should violate them, they wiquickly return to purity in precepts.
We wish that all living beings will be upright,
ntelligent, endowed with perfect faculties, and free of
any illness.
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We wish that all living beings will be rid of disease,
and that their families and kin will enjoy ample wealth
and property.
We wish that all living beings will be reborn as men
complete with the hallmarks of a Great Hero, includinealization of Bodhi.
We wish that all living beings may escape the nets o
demons, and be freed from the ties and fetters of those
of heretical paths.
We wish that living beings who have encounteredrouble with the law, and who suffer torment and
oppression, will be set free.
We wish that living beings will receive sufficient
food and drink, and then, by means of the
Dharma-flavor, gain ultimate peace and happiness.
We wish that living beings will gain any kind of
clothing that suits them, and be fully satisfied.
We wish that all living beings will live long, be
wealthy, obtain official positions, have sons and
daughters, and that all their wishes will be fulfilled.
We wish to put an end to the myriad disasters and
nine untimely means of death in all countries of the
world, and put an end to the eightfold difficulties and
he three kinds of calamities. We wish to prevent
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nvasion of the nation by other countries, and the
urmoil of bandits and thieves. May all such evils and
hardships be completely wiped away for good.
May the country know peace, with wind and rain in
he proper season. May the crops ripen to full harvest,and may all beings be well and happy. May their
practices and vows for Bodhi increase with each
passing thought. May they rescue suffering living
beings, always regarding them as they do themselves.
Further, we vow that in every life, at all times and inall places, we will not be born as barbarians, but will b
born into a family that follows proper faith. We will
have an upright and majestic appearance, wisdom and
eloquence. We will leave evil dharmas far behind, and
we will keep company with wholesome friends. Wewill firmly maintain our virtuous conduct, and make t
Great Vehicle well-established.
We vow, furthermore, that in every life, at all times
and in all places, we will cause the Buddha-Dharma to
prosper. We will destroy the nets of demons andcultivate to perfection the Six Paramitas, and do so wi
vigorous resolve. As we extensively make offerings, w
will be resplendent with blessings and wisdom, so tha
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with patience and vigor we will realize the Path of
Bodhi.
We who gather here on this day should remember to
epay the virtue and kindness of Medicine Master
Vaidurya Light Thus Come One, as he always bringsbenefits, peace and happiness to all living beings.
For this reason, with hearts resolved, we devote our
ives and bow down in worship.
Namo Bagavate Baisaja-guru Vaidurya Prabha-
Rajaya Tathagataya Arhate Samyak-sam-Buddhaya.
Tadyatha:
OM BAISAJA BAISAJA MAHA-BAISAJA,
BAISAJAYA-RAJA, SAMUD-GATE SVAHA!
Verse:
dng fng dun zu w shng y wng sh r d
yun mio nn ling mi zu tin zi yng
ing f chu xing zng y shu min zhng
()
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yo sh f yo sh f xio zi yn shu yo sh f
Circumambulation:
namo xio zi yn shu yo sh f Yao Shi Ru Lai..
(Assembly)
The Buddha's body fills the Dharma RealmAppearing everywhere before all living beings
According to conditions responding, excluding none,
Yet always seated upon the Bodhi throne.
Buddhas of the Three Times, pitying living beings,Tell us of the Repentance-Dharma of Medicine
Master's Way-place.
Now we should dedicate our lives to all these Buddha
and Bodhisattvas.
namo p l zh n f
namo bn sh sh ji mu n f
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namo yo sh li l gung r li
namo w ling shu f
namo jn sh fng bin f ji gu q y qi zh f
namo jn sh fng bin f ji xin zi y qi zh f
namo jn sh fng bin f ji wi li y qi zh f
namo yo sh li l gung r li bn yun gng d jng
namo r gung bin zho p s
namo yu gung bin zho p s
namo wn sh sh l p s
namo gun sh yn p s
namo d d sh p s
namo w jn y p s
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namo bo tn hu p s
namo yo wng p s
namo yo shng p s
namo m l p s
namo xio zi zhng p s
namo zng f shu p
namo yu yn sh xi sn wn li qin p s
namo nn zn zh b qin b qi zh d shng sng
namo ji tu p s
(Assemly Kneel)
Having bowed to the Buddhas, we continue to repen, Disciple ________, and the others, having just
epented, should bring up thoughts free of stain and
urbidity, thoughts free of anger and hatred. We shoul
bring up thoughts of benefit, peace and joy, kindness,
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compassion, happiness and even-mindedness toward a
entient creatures.
As we engage in this correct contemplation, we do
not cut off the fetters, nor do we linger in the ocean of
fetters. Instead, we contemplate the emptiness of alldharmas, such being the characteristic of Reality.
What does it mean to contemplate the emptiness of a
dharmas? Cultivators should contemplate well how
his present mind arises because of its being
conditioned with false thoughts. Does the mind occurbecause of these thoughts or not because of these
houghts? Does it arise both because of and not
because of these thoughts? Does it arise neither
because of the thoughts nor not because of these
houghts? Does it arise within the three periods ofime? Is it found inside, outside, or in between? Whe
are its traces? In which direction should we look for
he mind? When we use these various causes and
conditions to locate the mind, we find it ultimately
cannot be obtained.It exists like a dream, like an illusion, lacking both
name and features. Since the cultivator at this point st
cannot identify the mind as part of the process of birth
and death, how can he identify it as Nirvana? Since h
cannot locate anything to contemplate, how can he
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dentify a contemplator? He neither grasps the mind,
nor rejects it. He neither relies on it, attaches to it, nor
does he stay in stillness. The path of words and
anguage is cut off and there is nothing left to say.
Aware now that the mind has no mind, then both sinand blessings have no owner. Emptiness being the
nature of sins and blessings, then all dharmas are total
empty, and there is no mind, and dharmas cannot lodg
n dharmas.
Repenting in this way is known as Great Repentanceand is also known as the Repentance which breaks
apart the mind consciousness.
Due to these causes and conditions, thought after
hought is still and quiescent; thought after thought
does not abide anywhere, just like the vastness ofpace, which also cannot be gotten at. Ultimately, this
not being gotten at cannot be gotten at either.
At this point we spontaneously transcend all
Samadhis with a brilliantly shining light. The myriad
dharmas appear, mutually penetrating without anyobstruction vast and great as the Dharma-nature, and
ultimately like the void of space.
I wish now to achieve what I have aspired to, and to
fulfill my vow for Bodhi. May the Assembly member
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gathered here each concentrate, devote our lives and
bow down in worship. (bow, rise and half-bow)
namo p l zh n f
namo bn sh sh ji mu n f
namo yo sh li l gung r li
namo w ling shu f
namo jn sh fng bin f ji gu q y qi zh f
namo jn sh fng bin f ji xin zi y qi zh f
namo jn sh fng bin f ji wi li y qi zh f
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namo yo sh li l gung r li bn yun gng d jng
namo r gung bin zho p s
namo yu gung bin zho p s
namo wn sh sh l p s
namo gun sh yn p s namo d d sh p s
namo w jn y p s
namo bo tn hu p s
namo yo wng p s
namo yo shng p s
namo m l p s
namo xio zi zhng p s
namo zng f shu p s
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namo yu yn sh xi sn wn li qin p s
namo nn zn zh b qin b qi zh d shng sng
namo ji tu p s
(Kneel)
Having bowed to the Buddhas, we continue to
contemplate the ultimate reality of the mind. At allimes, as we carry out our various activities, whether
walking or sitting, whether coming or going, when
answering the calls of nature, when sweeping or
cleaning; in every action and movement, whether
bending down or stretching upwards, while looking oistening, we should singlemindedly hold the Triple
Jewel in our thoughts and contemplate the empty natu
of our mind.
We won't permit our thought even for an instant to
inger on the five objects of desire or any worldlymatter at all.
We won't permit our minds to engage in deviant,
crooked thoughts, nor can we allow ourselves to join i
casual conversation with non-believers. If we are
careless or frivolous when looking at sights and
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istening to sounds, we will create attachments to
ensory states, and make bad karma. Then with
forgetfulness, afflictions and scattered thoughts, we
would not be able to cultivate as the Dharma teaches
us.But if instead we continuously, in every thought,
never abandon ultimate reality, nor spare our bodies
and lives, but practice the methods of repentance on
behalf of all living beings, then this is known as true
ingle-minded vigor, being resplendent with theDharma.
Therefore, we members of this assembly, once again
with utmost sincerity, place our five limbs on the
ground in reverence, and devote our lives in worship t
he everlasting Triple Jewel.
namo p l zh n f
namo bn sh sh ji mu n f
namo yo sh li l gung r li
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namo w ling shu f
namo jn sh fng bin f ji gu q y qi zh f
namo jn sh fng bin f ji xin zi y qi zh f
namo jn sh fng bin f ji wi li y qi zh f
namo yo sh li l gung r li bn yun gng d jng
namo r gung bin zho p s
namo yu gung bin zho p s
namo wn sh sh l p s namo gun sh yn p s
namo d d sh p s
namo w jn y p s
namo bo tn hu p s
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namo yo wng p s
namo yo shng p s
namo m l p s
namo xio zi zhng p s
namo zng f shu p s
namo yu yn sh xi sn wn li qin p s
namo nn zn zh b qin b qi zh d shng sng
namo ji tu p s
(Kneel)
Having bowed to the Buddhas, we resolutely repent
and reform:, Disciple ________, and the others, as well as all
beings in the Dharma Realm, from beginningless time
have been tied up by the three obstacles of afflictions,
karma and retribution. Because our minds have been
covered by these obstacles, we crave and attach to all
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ituations which we encounter. Being stupid and
unwise, we lack the root of faith, and create many
mistakes in karma with our bodies, mouths and minds
even to the point of slandering and rejecting the Prope
Dharma, and violating the Shila (moral codes), thusncessantly doing unbeneficial deeds. Even though we
may dwell in holy places, we fail to achieve the fruitio
of Sagehood. With even subtle outflows, Samadhi is
hard to realize.
But now that we have met...(bow)...Medicine MasterVaidurya Light Thus Come One... (kneel), we hope to
quickly cast off all offenses and obstacles and then
accomplish Wonderful Enlightenment.
For these reasons, with straightforwardness and
devotion, we bow our heads in total sincerity, to reveaour many transgressions, and seek to repent and reform
(Bow)
May the sea of great kind vows impartially gather in
and assist us...(kneel) so that we and all beings in the
Dharma realm, alike, can expel our obstacles from thepast, and be free from our many troubles.
May we crack open the shell of ignorance, and dry u
he river of sorrows. May we come to awakening with
proper views, so that our wonderful mind can
horoughly understand, and can rest securely in Bodhi
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May an everlasting radiance appear; may we all be
free from illness, our hearts full of peace and joy; may
all that we hope for be just as we would have it, all
plendid, in accord with our wishes, perfect in everyway.
May our sense-faculties be keen, may we be well-
earned and intelligent. May we be vigorous in Brahm
practice, and able to enter Samadhis.
May we use measureless numbers of wise,esourceful means in the service of all living beings,
filling their material needs without any deficiency, an
hen by means of skillfully cultivating the many
Bodhisattva-practices, rapidly certify to Supreme,
Proper and Equal Bodhi.Even at the moment of death, may we be clear in
mind and able to discern, so that we will surely reach
he Western Land of Bliss of Limitless Life Buddha,
with eight great Bodhisattvas showing us the way.
May we spontaneously be born by transformationfrom a precious lotus-blossom. May we receive a
prediction for enlightenment from the Buddha, and
attain certification to measureless Dharani doors, thus
ucceeding in all kinds of merit and virtue.
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Afterwards with innumerable division-bodies, may
we, in the instant of a single thought, reach
Buddhalands in the Ten Directions, where we make
offerings to all Buddhas of the Dharma realm; in that
brief thought-instant, may we use all modes of spiritutrength to rescue and set free the living beings of the
Dharma Realm who will go on to accomplish Equal,
Proper Awakening. Empty space might end, but my
vows are infinite and unending.
Now having repented and made my vows, I devotemy life in refuge to the Everlasting Triple Jewel.
Namo Bagavate Baisaja-guru Vaidurya Prabha-
Rajaya Tathagataya Arhate Samyak-sam-Buddhaya.
Tadyatha:OM BAISAJA BAISAJA MAHA-BAISAJA,
BAISAJAYA-RAJA, SAMUD-GATE SVAHA!
(three times)
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Cantor)
yo sh hi hu ch shng gung wng b d p s
ing j xing q f zh xun yng
yu hu gung f shu yng n kng
()
yo sh f yo sh f xio zi yn shu yo sh f ()
namo xio zi yn shu yo sh f
ranslation:
To The Glory of Medicine Master Buddha:Medicine Master Buddha's sea-vast gathering,
O King of Glorious Light.
Eight Majestic Bodhisattvas herald good fortune,
Seven Buddhas of the Past help to proclaim.
Sun and moon reflect their lightOn blessings, long life, and eternal peace and health.
Medicine Master Buddha, Medicine Master Buddha,
Medicine Master Buddha Who Dispels Calamities and
Lengthens Life.
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Namo Medicine Master Buddha Who Dispels
Calamities and Lengthens Life. 3x
The Feng Yi Mountain Vows and Transference o
Merit
(Assembly):
We devote our lives
To the Regulating Master of the ten directions,.
To the pure, wonderful Dharma
Which has been proclaimed,To the liberated Sangha of the three vehicles and four
fruitions,
Wishing that they will bestow compassion,
And mercifully gather us in and accept us.
I, Disciple, ____ and the others have personally
opposed the true nature, wrongly entered the flow of
confusion, and followed birth and death, thereby
floating and sinking. Pursuing forms and sounds, we
are attached to defilement. The ten bonds and tenervants accumulate to become the cause of outflows.
The six roots and six dusts falsely create boundless
offenses. Confused and engulfed in the sea of sufferin
eriously lost in deviant paths, we attach to self and
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hinder others, encourage wrong actions and criticize
ight behavior.
With accumulated karmic obstacles and all manner o
offenses and crimes, we look up to the Triple Jewel to
be kind and compassionate. We sincerely andwholeheartedly repent and reform. We hope they will
be benevolent and rescue us, and that good friends wi
ead us by the hand out of the deep abyss of affliction
he other shore of Bodhi. May blessings establish a
foundation in our present life so that our differentwishes will be fulfilled. May we, in our next life,
wisely plant sprouts efficacious, and together aspire fo
ncreasing brilliance. May we be born in a civilized
country and meet a knowledgeable teacher when we
grow up.May we have proper belief and leave the household
ife to pursue the spiritual path when we are still youn
and innocent. May we have keen and clear perception
with the six faculties, and may our three karmas (body
mouth and mind) be pure and harmonious. Unstainedby worldly conditions, may we constantly cultivate an
maintain the precept-discipline, so the defilements
cannot encroach upon us. May we sternly protect the
awesome deportment to the extent that we do not harm
even a mosquito.
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May we not meet with the eight difficulties nor be
deficient in the four conditions. May our prajna wisdo
be revealed and our resolve for Bodhi be irreversible.
May we cultivate the proper Dharma and completely
understand the Great Vehicle, develop the way ofpractice of the Six Paramitas and leap over three
asamkhyeyas in the ocean of kalpas.
In every place may we erect the Dharma banner and
ayer by layer break through the net of doubts. May w
ubdue the masses of demons and carry on theprosperity of the Triple Jewel, serving the Buddhas of
he ten directions without any weariness. May we
cultivate all dharma doors so that we thoroughly
understand them all. May we extensively foster
blessings and wisdom, universally benefitting beings numerous as particles of dust and grains of sand. May
we obtain the six kinds of spiritual penetrations,
perfecting in this one life the Buddha fruit. Afterward
not renouncing those in the Dharmarealm, may we
pervasively enter the wearisome mundane world.May we have the same compassionate heart and
practice as Avalokiteshvara and the oceanic vows of
Samantabhadra. In other places as well as in this land,
may we, according with the forms and species of
beings, manifest appropriate forms in response, to
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expound the wonderful Dharma. For those in the mire
of suffering destinies and in the path of the suffering o
hungry ghosts, may we emit immense bright light or
manifest spiritual penetrations.
May those who see our form as well as those whohear our name all bring forth the Bodhi heart and
eternally transcend the suffering of the cycle of birth
and death. May the lands of the cauldrons of fire and
ivers of ice transform into fragrant groves. May those
who undergo the punishment of the bronze drink andron food be born by transformation in the Pure Land.
May animals, bound in fur and capped with horns, as
well as debtors who owe debts of karma and harbor
esentment, get rid of their bitter distress completely,
and become steeped in beneficence and bliss. Duringworldwide epidemics may we manifest the medicine
needed to cure the critical illnesses. In time of famine
and death may we create paddies of rice and millet to
elieve the impoverished.
There is nothing we will not strive to do to help andbenefit others. We also hope those enemies and loved
ones of past lives and those with affinities in our
present life can escape drowning in the four kinds of
births and forsake myriad aeons in the bonds of love.
May all living beings alike realize the Buddha Way.
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May sentient and insentient beings alike bring to
perfection the seeds of wisdom.
Consummating the Ceremony
Assembly)All merit from this supreme practice of bowing in
epentance,
And all countless superior blessings I now transfer an
dedicate,
Wishing that all beings infatuated with the worldWill soon be reborn in Limitless Light Buddha's Land
All of the above causes and conditions.
cantor only)
dedicate to the Buddhas of the three periods of time,To Manjushri, Samantabhadra, and Avalokiteshvara,
To all revered Bodhisattvas and Mahasattvas.
Mahaprajnaparamita!
Assembly)They remain in our world like empty space
Like lotus-blossoms unstained by the water.
Their minds are pure and clean,
Far beyond all others.
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We bow our heads in worship
To the Peerless Honored Ones.
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