jewel repentance, medicine buddha ceremony for projection

7/30/2019 Jewel Repentance, Medicine Buddha Ceremony for Projection

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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:


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:


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:


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:


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:


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




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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 yo sh li l gung r l


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namo w ling shu 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 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 yo sh li l gung r l

namo w ling shu f




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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 zng f shu p s



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:


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




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namo w ling shu f








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 zng f shu p s



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-


Tadyatha:



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



55/76


namo w ling shu f







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


56/76

namo bo tn hu p s

namo yo wng p s

namo yo shng p s

namo m l p s


namo zng f shu p



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 w ling shu f





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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 zng f shu p s


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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




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namo w ling shu f








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 zng f shu p s



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-


Tadyatha:OM BAISAJA BAISAJA MAHA-BAISAJA,


(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


70/76

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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jewel repentance, medicine buddha ceremony for projection

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