The Flower Adornment Repentance Ceremony of the Conduct and Vows of Universal Worthy

Namo Universal Worthy King Bodhisattva of Great Conduct (chant three times)

Let all be respectful and reverent!

With single-minded reverence we now bow to the eternally dwelling Buddhas of the Flower Treasury Worlds in Kshetras like the net of Indra which pervade the Dharma Realm. (one bow)

With single-minded reverence we now bow to the eternally dwelling Dharma of the Flower Treasury Worlds in Kshetras like the net of Indra which pervade the Dharma Realm. (one bow)

With single-minded reverence we now bow to the eternally dwelling Sangha of the Flower Treasury Worlds in Kshetras like the net of Indra which pervade the Dharma Realm. (one bow)

(After having bowed, one should make an offering of incense and flowers. The leader recites:)

All in this assembly, kneeling in reverence (the assembly kneels) formally hold up incense and flowers and make offerings according to Dharma.

Exhausting the expanse of the Lotus Flower Treasury Ocean of Worlds, throughout kshetras like the net of Indra, we make this offering to the Triple Jewel, which is mutually fused without obstruction.

(The assembly, still kneeling, raises the flowers and recites and contemplates as follows:)

The pure Dharma-body of all Buddhas has merit and virtue without measure. It neither abides nor decays, and is deeply still and always peaceful.

These flowers and incense, which are produced from grasses and trees, we reverently present to all Buddhas, maintaining this reflection, we make this offering.

From each and every hairpore of the hairpores on our bodies numberless flowers and incense issue forth, which we wish to offer to all Buddhas.

They form clouds of flowers and incense, which are then received by all Buddhas. In world systems of the ten directions, they are given in order to do the work of Buddhas.

They everywhere perfume all living beings, so that all bring forth the Bodhi mind and in a single thought attain the Buddha Way.

(After the contemplation, still kneeling, the assembly chants aloud:)

We hope that thee clouds of incense and flowers will pervasively fill all kshetras like the net ofIndra in the Lotus Flower Treasury Ocean of Worlds. Through the power of the vows of Universal Worthy, may they all become a Dharma offering to the Buddhas as numerous as motes of dust in every particle of dust throughout all Buddhas kshetras of the ten directions and the three periods of time, to the exhaustion of empty space and the Dharma Realm. In the place of each and every Buddha, filled with each hard to conceive of ocean-wide assemblies, may there be all superior and wondrous clouds of incense and clouds of flowers which form layer upon layer. With such vast and great offerings we constantly do the work of Buddhas.

(The ten phrases of the preceeding incense and flower verses come from the prose section of the Sutra on Contemplating the Seas of Samadhis of Buddhas. Here they now have been rendered into verse so that the cultivator may more easily recite and remember them.) (If one cultivates this Dharma alone, replace the above phrase All in the assembly with I, disciple so-and-so. Place shrubs, trees, and fresh flowers throughout the Way-place. Cultivators of the Repentance should offer up quantities of silken streamers and varicolored flowers or bouquets of wild flowers. Except during times of frost and snow, one should do as the Sutra says and gather a variety of fresh-cut flowers to offer to the Triple Jewel.) (When the offering has been completed, the leader recites:)

This offering is now completed. Let all be respectful and reverent. (stand and bow once)

Praise

(Once the offering has been made, all should stand upright with awesome deportment. With a single mind stand before the Three Sages and recite these verses of praise:)

The vow power of Vairochana Buddha pervades the Dharma Realm; within all lands, he constantly turns the unsurpassed wheel.

The marks of the body of Universal Worthy are like empty space. He dwells relying on Reality and not upon a land.

According with what living beings desire in their hearts, he manifests bodies everywhere similar to them all.

One could calculate and know thoughts as many as motes of dust, one could drink up all the water in the sea, one could measure empty space and one could tie up the wind, but one could never finish speaking of the merit and virtue of Buddhas.

(After this praise, the leader of the Way-place speaks and relates the purpose of cultivating the repentance, expressing it according to his or her power of wisdom. After that declaration, one then uses the Passage of Wishes for Invocation and Praise below. The leader says:)

Passage of Wishes for Invocation and Praise

We use the merit and virtue brought about through this praise of the Triple Jewel and cultivation of the Flower Repentance Dharma in order to adorn the seas of kshetras of the Dharma Realm where in are many beings.

May the heavenly immortals not fall, but awaken from attachment to bliss, realizing its impermanence. May the rulers of each nation be at peace, recognize the True Vehicle and become sages.

May the government officials always hold their posts, and rejoice in the Perfect Sudden Dharma-door. May all the citizens continually preserve peace, and cultivate the Path leading to Enlightenment.

May our Teachers, Sangha members, and our fathers and mothers have abundant blessings and wisdom. May faithful donors perfect the ten thousand conducts.

May those in the three destinies at the same time leave suffering. May those in the eight difficulties this very day transcend them. May the boiling oil become a cool refreshing pool. May the iron bed transform into a lotus throne.

May the cries of grief and pain turn into sounds of Buddha recitation. May every single person resolve to go back to the origin, and may each achieve illumination from returning to the source. May we always make the present vows and never retreat before our vows have been fulfilled. May our practices and wisdom be perfectly accomplished, so we certify to the state of Vairochana Buddha and fullfill causes and conditions for the Three Sagely Levels.

Bowing

(When the praise is finished, all should single mindedly be mindful of the True Body of all Buddhas, as if all Buddhas were appearing in front of one's eyes to receive one's bows. Moreover, one should know that the body and mind are empty and still, without substance or marks. Following conditions, in the presence of each and every Buddha, one's body respectfully bows in worship. In what follows, all Buddhas and Bodhisattvas receive a single bow, except that the Great Means Expansive Buddhas Flower Adornment Sutra an the Repentance Host, Universal Worthy Bodhisttva each receive three bows, as that Dharma and that person are the hosts of the Way-place.)

With single-minded reverence we now bow to great Vairochana Buddha who, when the ten bodies are first fulfilled and Proper Enlightenment first perfected, ascends to the heavens without leaving Jambudvipa, and pervades throughout the Dharma Realm with inexhaustible clouds of bodies.

(Place the five limbs on the ground and bow with ultimate sincerity. Contemplate: "The nature of the worshipper and the worshipped is empty and still. This Way-place of mine is like the pearl of Indra. Vairochana Buddha manifests within it. My body appears before Vairochana. Bowing at his feet, I return my life in worship." When we come to Nishyanda Buddha, one contemplates: "Nishyanda Buddha manifests within it." Each time, one replaces each the name of each Buddha or Bodhisattva accordingly.)

With single-minded reverence we now bow to Nishyanda Buddha, the perfect, full Reward-body, on the great jeweled Lotus Flower in the Ultimate Form Heaven.

With single-minded reverence we now bow to Shakyamuni Buddha from whom our teachers come, who, without moving from the still Way-place, in his division bodies to transform those in the Deer Park throughout the ten directions.

With single-minded reverence we now bow to Amitabha Buddha, who bestows predictions from atop a flower, universally gathers in perfected causes, and with a glorious response manifests the Land of Ultimate Bliss.

With single-minded reverence we now bow to the Buddhas in the Flower Adornment Sutra as numerous as motes of dust in kshetras, from oceans of eons past, who gather like clouds from the ten directions and universally appear before individuals to praise their samadhi.

With single-minded reverence we now bow to Buddhas like fine motes of dust in kshetras in the net of Indra in the Flower Treasury World-system.

With single-minded reverence we now bow to the great and inconceivably interpenetrating Dharma Jewel of the Great Means Expansive Buddha Flower Adornment Sutra which is the deep, wide and interfused, vast, great and complete, fundamental wheel of Dharma. (three bows)

(Contemplate and recite silently: The Dharma Nature of True Emptiness is like empty space. The eternally dwelling Dharma Jewel is difficult to conceptualize. My body manifests before the Dharma Jewel, and with one mind, according to Dharma, I return my life in worship. Use the same contemplation for the next bow as well.)

With single-minded reverence we now bow to all the Dharma-doors in the Treasury of Sutras of Sutras as many as motes of dust in Buddha kshetras of the ten directions of which the retinue of Sutras spoken by Shakyamuni Buddha are comprised.

With single-minded reverence we now bow to Universal Worthy Bodhisattva, leader in the Flower Adornment, who, as host of the Buddha Fruition Assembly at the Bodhi Way-place, enters the Vairochana Treasury-body Samadhi, and speaks the Dharma of the Thus Come One's Fruition, both depended Upon and Proper, for all great Bodhisattvas Mahasattvas who simultaneously gather like clouds throughout the Dharma Realm.

With single-minded reverence we now bow to Manjushri Bodhisattva, leader in the Flower Adornment, who as Host of the Ten Faiths assembly in the Universal Light Palace, speaks the Dharma of the Ten Faiths for the ten "leader" Bodhisattvas and to all great Bodhisattvas Mahasattvas, who simultaneously gather like clouds throughout the Dharma Realm.

(In that assembly, Manjushri Bodhisattva did not enter samadhi, indicating the Faiths are not entry into the Positions.)

With single-minded reverence we now bow to Dharma Wisdom Bodhisttva, who, as Host of the Ten Dwellings assembly in the Palace of the Trayastrimsha Heaven, enters the Bodhisattvas' infinite Skill-in-Means Samadhi, and speaks the Dharma of the Ten Dwellings for all the great Bodhisattvas Mahasattvas who simultaneously gather like clouds throughout the Dharma Realm.

With single-minded reverence we now bow to Forest of Merit and Virtue Bodhisattva, who as Host at the Ten Conducts assembly in the Palace of the Suyama Heaven, enters the Bodhisattva's Good Consideration Samadhi, and speaks the Dharma of the Ten Conducts for all the great Bodhisattvas Mahasattvas who simultaneously gather like clouds throughout the Dharma Realm.

With single-minded reverence we now bow to Vajra Banner Bodhisattva, who, as Host of the Ten Transferences assembly in the Tushita Heaven Palace, enters the Bodhisattva's Wisdom Light Samadhi, and speaks the Dharma of the Ten Transferences for all the great Bodhisattvas Mahasattvas who simultaneously gather like clouds throughout the Dharma Realm.

With single-minded reverence we now bow to Vajra Treasury Bodhisattva, who, as Host of the Ten Grounds assembly in the Palace of the Bliss from Others' Transformations Heaven, enters the Bodhisattva's Great Wisdom Light Samadhi, and speaks the Dharma of the Ten Grounds for all the great Bodhisattvas Mahasattvas who simultaneously gather like clouds throughout the Dharma Realm.

With single-minded reverence we now bow to the Thus Come One, who, as Host for the Positions of Equal and Wonderful Enlightenment, the second assembly in the Universal Light Palace, enters the Limit of a Kshana Samadhi, and speaks the Dharmas of the Asamkhyeyas and Subtle Characteristics to Universal Worthy and the other Bodhisattvas who in turn speak the Dharmas of Equal and Wonderful Enlightenment and for all the great Bodhisattvas Mahasattvas who simultaneously gather like clouds throughout the Dharma Realm.

With single-minded reverence we now bow to Universal Worthy Bodhisattva, who, a Host for the Sudden Display of Great Conducts assembly, the third assembly in the Universal Light Palace, enters the Buddha Flower Adornment Samadhi, and speaks the Dharma of the Two Thousand Conducts for all the great Bodhisattvas Mahasattvas who simultaneously gather like clouds throughout the Dharma Realm.

With single-minded reverence we now bow to the Thus Come One, who, in the Garden of the Jeta Grove, as Host of the assembly at the level of result in the Dharma Realm enters the Lion Sprint Samadhi, and speaks of the Dharma Realm of the Fruitions foran ocean-wide assembly of Bodhisattvas who suddenly become certifies, and for Universal Worthy Bodhisattva, five hundred other great Bodhisattvas Mahasattvas who simultaneously gather like clouds throughout the Dharma Realm.

With single-minded reverence we now bow to Worthy Leader Bodhisattva mahasattva, who fully reveals the Positions of the Faiths along with esoterically wonderful reciprocal containment.

With single-minded reverence we now bow to Moon of Liberation Bodhisattva Mahasattva, who requests the proclamation of the Ten Grounds with the Six Characteristics of the One Vehicle.

With single-minded reverence we now bow to Universal Vision Bodhisattva Mahasattva, who evokes the explanation of the Ten Samadhis and the causes and conditions for Equal Enlightenment.

With single-minded reverence we now bow to Mind King Bodhisattva Mahasattva, who elucidates the profound and subtle Dharma of Enumeration of the Hard to Conceptualize.

With single-minded reverence we now bow to Azure Lotus Flower Treasury Bodhisattva Mahasattva, who reveals the inconceivable Dharmas of the Fruition of Buddhahood.

With single-minded reverence we now bow to Jeweled Hand Bodhisattva Mahasattva, who personally receives, proclaims, and displays the Three-fold Sudden Perfection.

With single-minded reverence we now bow to Wondrous Virtue Bodhisattva Mahasattva, who inquires about arising from the nature of the Thus Come One and about appearances in the world upon fulfillment of the fruition of Wonderful Enlightenment.

With single-minded reverence we now bow to Universal Wisdom Bodhisattva Mahasattva, who asks a hundred questions like billow forth like clouds about the sudden emergence of total interpenetration.

With single-minded reverence we now bow to Manjushri Bodhisattva Mhasattva, Patriarch of all Buddhas, who in the seven locations and nine assemblies of the Flower Adornment Sutra appears reciprocally as host and attendant to perfectly explain wondrous wisdom.

With single-minded reverence we now bow to the Bodhisattva Mahasattva, as numerous as motes of dust in the circuit of fifty-five Good Knowing Advisors visited by the Youth Good Wealth in the Flower Adornment Sutra, the good friends of a hundred cities, with their inconceivable transformations and spiritual powers to roam freely and at ease.

With single-minded reverence we now bow to the Bodhisattva Mahasattva Who Contemplates At Ease, who dwells on Potala Mountain, yet with unobstructed perfect penetration pervades the ten directions and with great compassion universally rescues living beings.

With single-minded reverence we now bow to Maitreya Bodhisattva Mahasattva, the kingly, honored heir-apparent, who dwells stationed in the Tower of Virochana's Adornment Tower.

With single-minded reverence we now bow to Youth Good Wealth Bodhisattva Mahasattva, who brings forth the Bodhi mind in the Flower Adornment assembly, goes south seeking friends, and in one life accomplishes his potential for unsurpassed perfection.

With single-minded reverence we now bow to all Bodhisattvas Mahasattvas of the ten directions and the three periods of time, numerous as particles of dust in a Buddha kshetra, who form the infinitely repeated inexhaustible layers of the sea-wide Flower Adornment assembly in the Flower Treasury Realm, appearing from between the eyebrows, within the Lion Throne, and inside the Bodhi tree.

With single-minded reverence we now bow to Shariputra and the five hundred Sound Hearers, the six thousand Bhikshus, and all the other Sound Hearers and Those Enlightened to Conditions in the Sangha of Sages and Worthies in the Buddha kshetras of the ten directions in the final assembly at the Jeta Grove.

With single-minded reverence we now bow to the Eternally Dwelling Triple Jewel on behalf of the vajra-wielding spirits, the body-cluster spirits, the foot-travelling spirits, the Way-place spirits, the city-ruling, earth-ruling, mountain-ruling, forest-ruling, herb-ruling, crop-ruling, crop-ruling, river-ruling, ocean-ruling, water-ruling, fire-ruling, wind-ruling, space-ruling, direction-ruling, direction-ruling, night-ruling, day-and-so-forth ruling spirits, the gods, dragons, and others of the eight-fold division, Shakra, Brahma, the Heavenly Kings, the measureless numbers of gods and godlings of the sun and moon, and the entire sagely assembly in the Flower Adornment Sutra.

With single-minded reverence we now bow to Universal Worthy Bodhisattva Mahasattva, Host of the Flower Adornment Repentance, who cultivates the great Kings of Vows and totally contains the esoteric and wonderful. (three bows)

(Place the five limbs on the ground and bow with ultimate sincerity. Contemplate: The nature of the worshipper and the worshipped is empty and still. My Way-place here is like the pearl of Indra. Universal Worthy Bodhisattva manifests within it. My body appears before Universal Worthy Bodhisattva Seeking eradication of obstacles, I make obeisance at his feet .)

Repentance

(When the blowing to the Buddhas is finished, one should formally and single-mindly kneel in reverence with the body upright and with awesome deportment. Having lit celebrated kinds of incense, one should hold the thought of Universal Worthy Bodhisattva, the repentance host, as if he were appearing before one's eyes with his measureless adornments and retinue circumambulating him. One should then confess all the evil karma that one has created from measureless kalpas up to now, and express ones determination to stop its continuation and never again to create anymore. One should use proper wisdom and contemplate the nature of offenses as empty, located neither inside nor outside. One should reverently bring forth the great Bodhi mind, and resolve to eradicate afflictions as many as grains of sand in the Ganges River. While one contemplates, one should recite as follows:)

I only hope the Triple Jewel will take pity and rescue me, along with other living beings, from all the obstacles we have committed from beginningless time, and suddenly melt away our karma involving delusion, transforming it into causes for purity. The body and mind are identical with emptiness; offenses and blessings have no owner. May we understand and see that our true nature is the same as the Dharma-body of the Buddhas. May the offenses and transgressions of the three karmas become the three liberations. May the heavy obstructions of the six faculties turn into the six penetrations.

(After the recitation, one chants aloud:)

Universally on behalf of the four types of kindly ones, those in the three states of existence, and all living beings in the Dharma Realm, with the hope that we may extinguish all obstacles completely, we return our lives in repentance and reform.

(After chanting this, one stands up, bows once, and then kneels again. One should employ the Ten Heats which go against the flow of birth and death, to counteract those that follow the flow, and while contemplating, silently recite the following verses by National Master Qing Liang:)

From Beginningless time we have given rise to ignorance, and also met bad friends who have increased our emotion. With no intention of following and rejoicing, we have destroyed goodness forever. From body, speech, and mind, evil has gradually been produced. In thought after thought it spreads everywhere, defiling all it touches. Instant after instant it continues, as we scheme day and night. Not wanting people to know, we have concealed our mistakes. Not fearing the evil destinies, we have indulged ourselves in every way. With no shame and no remorse, we have entered the nets of demons. By denying cause and effect, we have fallen into the pit of icchantikas. We have followed the flow and have turned our backs on our source, and so on the sea of the suffering of birth and death there have arisen great waves. Fortunately we have heard the teachings of the Thus Come One and his elder disciples and now wish to go against the flow and give up our base ways. With proper faith in cause and effect, we break through being icchantikas. With shame and remorse before gods and people, we break out of shamelessness. By fearing the evil destinies, we break through heedlessness. By confessing our evil karma, we break through concealing our mistakes. By cutting off the continuing mind, we break off constant thought. By bringing forth the Bodhi resolve, we break through the imaginary and dependent. By cultivating merit and correcting errors, we break up self-indulgence. By protecting the Proper Dharma we break through non-rejoicing. By recollecting the Buddhas of the ten directions, we break with evil friends. By contemplating the nature of offenses as empty, we break from the bonds and servants.

(In the above six verses, the first three, up to ... the sea of suffering of birth and death, are the Ten Hearts which follow the flow of birth and death and need to be corrected. The last three up to ... by contemplating the nature of offenses as empty, are the Ten Hearts that go against birth and death. Once starts now to reverse and break through them. One should reflect in detail on the phenomenal and noumenal aspects of Heats which go against the flow, become familiar with them, recite them aloud, and be mindful of them. After contemplating, one chants:)

With a straight mind, I, disciple (give name) return my life in repentance and reform to the inexhaustible Triple Jewel of the ten directions. We hope the Triple Jewel will take pity on us and bear witness.

We and all living beings of the Dharma Realm, from beginningless kalpas past, because of greed, hatred, and delusion, in body, mouth and mind, have attached to forms with our eyes, which has confused our fundamentally pure mind, so we do not see the Dharma-body of the Thus Come Ones which is everywhere pervasive.

Our ears have been greedy for sounds, which has blocked the emptiness of our self-nature, so we do not hear the perfect sound of the Thus Come Ones speaking Dharma.

Our noses have been greedy for smells, which has given rise to the bonds and servants, and so we cannot smell the wonderful fragrance of merit and virtue.

Our tongues have been greedy for flavors, and so we have devoured the flesh of living creatures. We have told lies, used frivolous speech, done backbiting, and have spoken harshly. We have slandered the Triple Jewel and insulted our close relatives, so how could we taste the flavor of the most profound Dharma of the Thus Come Ones?

Our bodies have attached to sensations of touch and we have doted on defilement without end, being reckless and confused day and night, without knowing how to stop and without satiation. We have committed all manner of evil, through killing, stealing and through lust, and so the light of all Buddhas cannot shine upon us.

Our minds have attached to Dharmas, and meeting states we have seized upon conditions, constantly giving rise, in thought after thought, to greed, anger, and deviant views. Since all evil comes from the mind, how could we possibly know the most profound Dharma Realm of the Thus Come Ones?

The six faculties and the three karmas have combined to enact all sorts of wrong-doing, up to and including the creation of measureless, boundless karmic obstacles, both heavy and light. If this evil karma had substance and appearance, the limits of empty space could not entirely contain it.

But, because of a speck of goodness, we have received the reward of becoming human beings, and have the great fortune to meet the Great Flower Adornment Sutra of the Thus Come Ones, the wheel of perfect and completed causes. Relying on this Dharma-door we cultivate this repentance Dharma.

We, now, with the three karmas purifed, before the assemblies of all Buddhas and Bodhisattvas, throughout the Dharma Realm in lands as numerous as motes of dust, sincerely repent and reform of our offenses, and vow never to commit them again, but to always dwell in all the merit and virtue of pure precepts.

We only hope that our original Honored One Vairochana Thus Come One, the Conduct and Vows Repentance Host Universal Worthy Bodhisattva, Manjushri Bodhisattva, and the inexhaustible Triple Jewel of the sea-wide Flower Adornment assembly will have pity and be Protect and be mindful of us. May the sun of wisdom let fall its light and melt the frost of the karma and delusions of our body and mind. May the wind of kindness universally topple our Mountains of heavy obstructions. May the long flow of Dharma water wash away the defilements of our minds.

May the three poisons of our minds transform into the three secret treasuries. Together with all beings may we universally ascend to the Realm of Truth. May we all, like Good Wealth, in this very life accomplish the ten great Kings of Vows of Universal Worthy:

1. To worship and respect all Buddhas; 2. to praise the Thus Come Ones; 3. to extensively cultivate making offerings; 4. to repent of karmic obstacles and reform; 5. to follow along with and rejoice in merit and virtue; 6. to request the turning of the Dharma wheel; 7. to request that the Buddhas remain in the world; 8. to always study with the Buddhas; 9. to constantly accord with living beings; 10. and to universally make transference to infinite beings throughout empty space and the Dharma Realm.

I vow that all living beings will be constantly peaceful and happy, without sickness or suffering. I vow that no one will succeed in doing any evil, but that all will quickly perfect their cultivation of good karma. I vow to close the doors to the evil destines and open the right paths of humans, gods, and Nirvana.

I will stand in for beings and receive all the extremely severe retributions that cause suffering which they bring on with their evil karma. I will liberate all these beings and ultimately bring them to accomplish Unsurpassed Bodhi.

May we be able to rescue living beings from the sea of suffering and afflictions, so that they escape. May all of us be reborn in the Land of Ultimate Bliss of Amitabha Buddha.

(Stand and chant:)

Having made these vows of repentance and reform, he return our lives and bow to Vairochana Buddha, Universal Worthy Bodhisattva, and all Three Jewels. (Stand and half bow)

Circumambulation

(Circumambulation is done to express ones earnest admiration for the subtly wonderful merit and virtue of the Triple Jewel. Before circumambulating three or seven times, one should first stand and contemplate: This Way-place is like the Dharma Realm. The Triple Jewel of the ten directions completely fills up empty space. As I circumambulate the Dharma seat, the Three Jewels of the ten directions in mind and nature are still and extinct, yet the reflections appear throughout the ten directions. The thoughts in our minds are like dreams, and the Brahma sounds are like an echo. While circumambulating, one should not become scattered or confused, but single-mindedly chant:)

Namo Budhhas of the ten directions. Namo Dharma of the ten directions. Namo Sangha of the ten directions. Namo Vairochana Buddha of the Land of Eternal Still Light. Namo Nishyanda Buddha on the thousand flowered dais. Namo Shakyamuni Buddha of the Saha World. Namo Amitabha Buddha of the Land of Ultimate Bliss. Namo all Buddhas of the Flower Treasury World-system as many as motes of dust. Namo Great Means Expansive Buddha Flower Adornment Sutra, the perfect teaching of the One Vehicle. Namo Repentance Host of the Flower Adornment Sutra, Universal Worthy Bodhisattva. Namo Flower Adornment leader, Manjushri Bodhisattva. Namo greatly kind and compassionate Contemplator of the Sounds of the World Bodhisattva. Namo Maitreya Bodhisattva, Buddha of the future. Namo all great Bodhisattvas of the Flower Adornment assembly as vast as the sea. Namo all the Good and Wise Advisors, Bodhisattvas as numerous as sands of the Ganges. Namo Good Wealth Bodhisattva, who in one life achieved perfection. Namo all Bodhisattvas, Mahasattvas, in the kshetras like the net of Indra in the Flower Treasury World-system.

(Circumambulate three or seven times, and then return to your place before the images and chant the Three Refuges.)

I take refuge with the Buddha, and vow that living beings will cause the Buddha-seed to continue and prosper and bring forth the unsurpassed resolve. (one bow)

I take refuge with the Dharma, and vow that living beings will deeply enter the Treasury of Sutras and have wisdom like the sea. (one bow)

I take refuge with the Sangha, and vow that living beings will form a united great assembly, one and all without obstruction. (one bow)

Namo Universal Worthy King Bodhisattva of Great Conduct (chant three times)

End of The Flower Adornment Repentance Ceremony
of Universal Worthy Conduct and Vow