Tiếng Việt
Truc Lam Minh Chanh Monastery - Repetance Liturgy


(The group kneels in lines facing the altar. palms together. Celebrant recites the following verse while holding burning incense in his/her hands at the level of forehead)

  • The fragrance of precept, concentration, and wisdom,
  • The aroma of liberated mind, free of knowledge, judgment and attachment,
  • The bright incense smoke radiates throughout Dharma Realm.
  • We offer these to all Buddhas.

(One bell. Everyone makes a half-bow)

We pay homage to the Incense Bodhisattva. (three times)

(Then one bell, everyone stands up and makes a half-bow. Celebrant places the burned-incense into an incense container)


(The group stands in two lines facing each other. Palms are together. pointing upward at a 45-degree angle. During the sounding of the bell, the two lines half-bow to each other. The two lines turn toward the altar. A bell sounds. The two lines half-bow toward the altar during the sounding of the bell. The celebrant recites the first few words of the Buddha Praise. Then the group joins in. Group remains standing with palms together)

  • The Buddha of Great Loving Kindness and Compassion loves all sentient beings.
  • The Buddha of Great Joy and Equanimity rescues all sentient beings.
  • Before the beauty of Buddha's radiant presence,
  • We prostrate ourselves.

(One bell. Everyone makes a half-bow)

(The celebrant chants the first few words of the chant, after which the group joins in)

  • With one mind, we bow to all Buddhas of the three periods of time in the boundless spaces of the Dharma Realm.

    (One bell. Everyone makes a full-bow)

  • With one mind, we bow to the true Dharma of the three periods of time in the boundless spaces of the Dharma Realm.

    (One bell. Everyone makes a full-bow)

  • With one mind, we bow to all Sages and Saints in the boundless spaces of the Dharma Realm.

    (Two bells. Everyone makes a full-bow)


(The group stands in lines facing each other, palms together. Then celebrants play instruments. Celebrant chants the first few words of the chant, after which the group joins in)

  • Buddhist Dharma is incomparably profound and marvelous,
  • It is difficult for us to encounter it throughout eons ofkalpas,
  • Now that we hear and perceive the true Dharma, we vow to uphold and live by it.
  • We vow to understand the true meaning of Tathagata's words.
  • (One bell)

We pay homage to all Buddhas and Bodhisattvas who were present at Sakyamuni Buddha's Prajna teaching assembly. (Repeat 3 times, then one bell)


Avalokitesvara Bodhisattva practiced the profound Prajnaparamita, and thereby realized that all five skandhas are empty. Thus A valokitesvara overcame all suffering and distress.

Sariputra, form does not differ from emptiness, nor emptiness differ from form. Form is emptiness, and emptiness is form. The same is true of feelings, perceptions, volition, and consciousness.

Sariputra, all phenomena are empty. They do not come into being or cease to be, are not pure or impure, and do not increase or decrease.

Therefore, in emptiness there is no form, no feeling, no perception, no volition, and no consciousness. There is no eye, no ear, no nose, no tongue, no body, no mind; no color, no sound, no odor, no flavor, no tactile object,. no mental. object; no eye consciousness, and so forth even up to no mind consciousness; no ignorance and also no extinction of ignorance, and so forth even up to no aging and death and no extinction, of aging and death. There is no suffering, no origin of suffering, no cessation of suffering, no path, no wisdom, no attainment and nothing to attain.

Because there IS no attainment, the Bodhisattvas, relying on the Prajnaparamita, have no obstruction in their mind. Because there is no obstruction, they overcome all fear, and thus they pass far beyond all illusion and realize Perfect Nirvana.

All Buddhas of the past, present and future rely on Prajnaparamita and attain Anuttaram Samyak Sambodhi. Therefore, know that Prajnaparamita is the great transcendent mantra, the great unequalled mantra, radiant with wisdom, the supreme mantra that destroys all suffering and is eternally true.

Therefore, proclaim the Prajnaparamita mantra. Proclaim the mantra which says:

Gate, Gate, Paragate Parasamgate Bodhi Svaha.

(Recite the whole Sutra three times. Then one bell)


(The group stands facing toward the altar, palms together. Celebrant chants the first few words of the chant, after which the group joins in.
One bell after each sentence and everyone makes a fullbow after each bell sound)

  • With deep respect, I bow to Vipassi Buddha of the past.
  • With deep respect, I bow to Sakyamuni Buddha of the present.
  • With deep respect, I bow to Maitreya Buddha of the future.
  • With deep respect, I bow to Great Wisdom Manjusri Bodhisattva.
  • With deep respect, I bow to Great Virtue Samantabhadra Bodhisattva.
  • With deep respect, I bow to Great Compassion Avalokitesvara Bodhisattva.
  • With deep respect, I bow to all Buddhas and Bodhisattvas present at this assembly.


(The group kneels down with palms together and recites as follows)

  • Gathering before the Buddha's altar, with utmost sincerity and deep respect, we bow to the Buddhas in the ten directions.
  • May the Bodhisattvas in the three periods of time, together with Shravakas, Pratyekabuddhas, Saints, and Sages, all witness our declaration: (One bell)
  • We have committed countless misdeeds in our previous lifetimes, by the actions of our body, speech and mind.
  • We have been drifting aimlessly in the Three Realms, unceasingly committing innumerable sins.
  • Now that we have awakened, we repent. (One bell)
  • We feel great shame and remorse for our negative deeds.
  • May the Buddhas, Bodhisattvas, and Shravakas, all witness our repentance and support us, so that our negative karma will fade away like dew drops in the morning sun.
  • In our present life, we have a chance to learn the Buddha's Teachings, but we have accumulated much negative karma.
  • We are still nurturing greed, hatred, ignorance, envy, arrogance and pride;
  • Telling lies, speaking evil words, being double tongued, divisive and cunning;
  • And injuring or killing other beings.
  • May the Three Jewels witness our repentance!
  • We vow to stop the incessant wandering of our mind.
  • We vow never again to commit even the slightest sin.
  • We vow to keep our body, speech, and mind as pure as snow.
  • We vow to grasp the true meaning of the Teachings,
  • to realize our true nature, and attain the one pointed mind.
  • We will then recognize our thoughts and all objects as delusions.
  • We will realize that karmic consciousness is empty.
  • Wisdom will manifest.
  • If we master life and death, we can choose to return to the three Realms.
  • With limitless compassionate heart, we will help all living beings reach the shore of enlightenment.
  • May the merits of our practice, benefit all living beings.
  • Mayall sentient beings enter Nirvana, enter the Buddha's Realm and sit on a Buddha's precious throne, and clad in a Buddha's Robe, attain the Dharmakaya.
  • May we unceasingly give rise to Bodhichitta, attain Non-Birth and the True Dharma Realm, become Buddha with perfect Enlightenment, and realize true Suchness, the perfect radiance. (One bell)


  • The nature of all negative deeds is emptiness.
  • If our mind is purified, our sins are cleansed.
  • The purified mind and cleansed sins are empty.
  • That is the true repentance.

Namo Contrition Bodhisattva.
(Everyone repeats the sentence three times. Then one bell, and everyone makes a half-bow)

(Celebrant chants the first line of the chant, then the group joins in)


  • First, to keep our mind tranquil and pure.
  • Second, to stop the hyper activity of the Alaya Consciousness.
  • Third, to eradicate all doubt.
  • Fourth, to maintain the fullness of the Samadhi Moon.
  • Fifth, to prevent our mental objects from either arising or Ceasing.
  • Sixth, to break free from the net of our attachments.
  • Seventh, to continuously contemplate and practice the Ten Bhumis.
  • Eighth, to deeply understand the Buddha Dharma and to liberate ourselves from the Three Deva Realms.
  • Ninth, to calm our monkey mind.
  • Tenth, to still our galloping thoughts.
  • Eleventh, to listen to Buddha's teachings with an open heart.
  • Twelfth, to delight in learning and practicing the teachings of all Zen Patriarchs,
(One bell. Everyone makes a half-bow)

(Celebrant chants the first line of the chant, then the group joins in)


  • As we turn our minds toward the Assembly of Saints,
  • we sincerely prostrate ourselves to the Compassionate Honored One.
  • We vow to advance to the "Ten Bhumi".
  • The True Bodhi Mind does not withdraw and turn back. (One bell. Everyone makes a half-bow)


(Celebrant recites)
  • May the Zen monastery always be serenely pure.
  • Mayall Buddhist practitioners always be harmonious,
  • May the Buddha' s wisdom gloriously radiate throughout space.
  • May the rain of Dharma permeate all beings.
  • Mayall Buddhists have deep faith,
  • And the field of merits continuously increase.
  • Mayall beings live in peace and be joyful.
  • Mayall wars cease everywhere,
  • And may all of us become Buddhas. (One bell. Then everyone make a half-bow)
Everyone recites: Namo Sakyamuni Buddha.

(One bell. Everyone makes a half-bow, then stand up and facing the altar)


(The group stands up with palms together, tacing the altar. Celebrant starts the recitation, and group joins in after a row words)
  • Taking refuge in the Buddha in myself, I vow to help all beings deeply understand the Great Way and inspire to develop the Supremely Enlightened Mind. (One bell. Group makes a full-bow)
  • Taking refuge in the Dharma in myself, I vow to help all beings understand and practice the teachings of Buddha, so they may attain wisdom as deep as the ocean. (One bell. Group makes a full-bow)
  • Taking refuge in the Sangha in myself, I vow to help all beings live in harmony, in the spirit of universal brotherhood, without any hindrances. (One bell. Group makes a full-bow)
(Then group turns end Ieces one another in two lines, and makes a half-bow. Group then turns toward the altar and makes another half-bow)

(Group sets up mats and cushions before th,e altar, and assumes meditation posture. Meditation instruction is given by a celebrant)


(Chanted by the celebrant. During the chant, group is seated silently in a meditation posture)
  • We respectfully and silently practice sitting meditation.
  • The still, radiant mind is as large as space.
  • For thousands of lifetimes, the mind has neither arisen nor ceased.
  • If there is no arising, then how can there be ceasing?
  • Contemplate that all phenomena are unreal.
  • The True Mind is empty; thus, there is no need for us to reject our thoughts.
  • When we realize that the True Mind is formless,
  • We attain tranquility and Suchness.
Everyone puts palms together.
  • Celebrant recites alone: Namo Sakyamuni Buddha. (One bell)
  • Everyone replies: Namo Sakyamuni Buddha.
  • Celebrant recites alone: Namo Sakyamuni Buddha. (One bell)
  • Everyone replies: Namo Sakyamuni Buddha.
  • Celebrant recites alone: Namo Sakyamuni Buddha. (Two bells)
  • Everyone replies: Namo Sakyamuni Buddha.
(Then everyone puts hands down in the meditation posture, and a meditation begins)

After a sitting meditation, everyone sits still and recites:


  • Living beings are infinite in number, I vow to liberate them from their suffering.
  • The afflictions of emotion and delusion are innumerable, I vow to end them.
  • The ways of practice are limitless, I vow to learn and practice them.
  • The path of the Awakened One-is the highest, I vow to realize it.
(One bell Then everyone mekes a half-bow)


  • May our merits and virtues.
  • Benefit all sentient beings.
  • May we and other living beings.
  • Soon realize the Truth and become enlightened.
(One bell Everyone makes a half-bow, then stands up)


(Skt. = Sanskrit)

Anuttaram Samyak Sambodhi (Skt.): The perfect and universal enlightenment of a Buddha.

Avalokitesvara (Skt.): One of the four Bodhisattvas of greatest importance in Mahayana Buddhism, Avalokitesvara is the Bodhisattva of Compassion and disciple and future successor of the Buddha Amitabha in the Western Pure Land. The name, in Sanskrit, is often translated as Hearer of the Sounds of the

Awakend One: See Sakyamuni Buddha.

Bodhicitta (Skt.): Bodhi Mind, Great Mind, the awakened heart-mind. The aspiration to attain enlightenment and Buddhahood and to rescue all sentient beings from their ignorance and suffering.

Bodhisattva (Skt.): Those who aspire to Supreme Enlightenment and Buddhahood for themselves and all beings. The word Bodhisattva can therefore stand for a realized being, but also for anyone who has developed the Bodhi Mind, the aspiration to enlighten oneself and others.

Buddha's Realm: The realm we enter when our mind is peaceful and our heart is compassionate.

Buddha's Robe: The Robe we wear when we are consistently patient.

Buddha's throne: The Seat of Emptiness. Sitting on this throne means we realize that all phenomena are empty, are formed by causes and conditions, and are impermanent.

Dharma (Skt.): All phenomena, Buddha's teachings.

Dharma Realm: Mind, realm of truth, all things, all time, and all places.

Dharmakaya (Skt.): The True Nature, Suchness, Buddhahood, the "body of reality", which is formless and unchanging.

Equanimity: The state of mental equilibrium in which the mind has no attachment.

Karma (Skt.): Action. By the law of cause and effect, action leads to negative consequences or rewards in current pr future lifetimes.

Mantra (Skt.): A series of syllables that manifest certain cosmic forces, aspects of the Buddhas, or the name of a Buddha.

Maitreya (Skt.): A great Boddhisattva who will become the next Buddha to live on Earth. He is the most renowned for his practice of patience. Very popular in Buddhist art and well known in East Asia as a laughing figure with a fat belly.

Manjusri (Skt.): Manjusri Bodhisattva, the wisest of all Bodhisattvas.

Nirvana (Skt.): Ultimate goal of Buddhist endeavor. The permanent cessation of all suffering. Release from the limitations of existence. A state of being forever free from all delusions and Samsaric suffering. Realization of ultimate tranquility and bliss.

Non-Birth: Nirvana. No longer either coming into being or ceasing to be.

Pratyeka-buddha (Skt.): "Solitary awakened one". One who lives in a time when there is no Buddha and has attained enlightenment through insight into the twelve links of conditioned causation. In the levels of sainthood, they are placed between the Arhats, and the Buddhas who have attained complete enlightenment.

Sages: The word "sage" refers only to Buddhas and Arhats, ones who have attained enlightenment and are no longer subject to death and rebirth. Sages always keep their mind unmoved, empty and still.

Sakyamuni Buddha (Skt.): The historical founder of Buddhism, the Awakened One, who has attained perfect enlightenment. The name applies particularly to Siddhartha Gautama.

Samantabhadra (Bodhisattva) (Skt.): Also called Universal Worthy. A major Bodhisattva who personifies the transcendental practices and vows of the Buddhas. There are four great Boddhisattvas: Manjusri Boddhisattva, foremost in wisdom; Avalokitesvara, foremost in great compassion; Mahasthamaprapta, foremost in courage, will, and determination an important Bodhisattva of Mahayana Buddhism who brings to humanity the knowledge of the necessity of liberation; and Samantabhadra (Universal Worthy) Bodhisattva, foremost in practice.

Sangha (SkL): The community of ordained Buddhist monks and nuns. Sometimes referring to the community of ordained and lay practitioners as a whole.

Sariputra (SkL): One of the ten remarkable disciples of Sakyamuni Buddha. He was the foremost in wisdom among the Sakyamuni Buddha's Arhat disciples.

Self-Refuges: Taking refuge in the "three precious ones", which are the Buddha, Dharma, and Sangha within ourselves. We take Self-refuge in Buddha by searching for him in our own Buddha nature. We take refuge in Dharma, because we want our heart to awaken in order to develop our compassion
toward other sentient beings. Finally, we take refuge [Xs] in Sangha because we wish to live together with all beings in harmony and peace.

Sravakas (Skt.): Those who listen to the Buddhas and follow their teachings, and eventually become Arhats.

Suchness: The absolute, the True Nature of all things. Being immutable, immovable, and beyond all concepts and distinctions. Suchness is equivalent to Buddha Nature or Dharma Body.

Supremely Enlightened Mind: see Bodhicitta.

Tathagata (Skt.): One of the ten titles of the Buddha which he himself used when speaking of himself or other Buddhas. Usually translated as "Thus-Come One".

The Great Way: The path of enlightenment, the universal principle of One Mind, Buddha Nature, and the particular path of practice that brings one more and more into harmony with the One Mind.

Three Jewels: The fundamental constituents of Buddhism: the Buddha, the Dharma, and the Sangha, also known as the Triple Gems.

Three periods of time: The past, the present, and the future. An expression used abstractly to mean "all time" or "for all time".

Three Realms or Triple Realm: The Realms where unenlightened beings reside.
  1. The world of desire: Sentient beings in this world are ruled by various desires. This world is comprised of six different paths, including the celestial, human, asura, animal, hungry ghost, and hell-dwellers.
  2. The world of form: Its beings have material form, but they are free from desires. This world consists of the four meditation heavens, which are further subdivided into 18 heavens.
  3. The world of formlessness: Living beings in this world are without form or shape, yet they still have consciousness and attachment to that consciousness. They are free from desire. The heavens in the world of form and the world of formlessness are classified according to the depth of meditation attained in their former lives by the celestial beings who dwell there.

True Dharma Realm: See Dharma Realm.

Vipashyin (Skt.): The Buddha of an earlier world age. The first of the seven Buddhas of antiquity.

"Gate Gate Paragate Parasamgate Bodhi Svaha."
  • Gate: Go.
  • Gate Gate: Go, go.
  • Paragate: Go all the way to the other shore.
  • Parasamgate: The word "sam" means everyone. Go, everyone, to the other shore.
  • Bodhi: The light inside, enlightenment, or awakening
  • Svaha: A cry Of joy or excitement.

"Go, everyone, go, go beyond, go all the way to the shore of enlightenment! Svaha. "