English (machine translation)

Language: English
Extent: 255 passages, 22,650 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1979 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 73 parts
2 — 182 parts

Text

1.1

Compiled and recorded by the Śramaṇa Shandao.

We respectfully invite the Four Heavenly Kings to enter directly into the bodhimaṇḍa;
We respectfully invite the Lion King, for the lion is also difficult to encounter.
Bristling the coat of bodily fur, the hosts of māras disperse and retreat;
Turning back, we invite the Dharma Master to advance straight to the city of nirvāṇa.

1.3

The Preface says: I reflect that the Sahā [world] is vast and the burning house is boundless; the six paths dwell all around, shrouded in deep gloom and perpetual night. Born blind and without eyes, the light of our wisdom has not yet shone forth; lacking guidance and direction, we are altogether crushed in the realm of death. Circling in coming and going like the perpetual flow of rushing waters, to whom can we commit our life and soul for deliverance? Thus, the sentient beings are boundless, and the kalpas of pulverized dust are further surpassed. Wandering aimlessly from that time on, on what day could we meet with superior conditions? From the primordial Tathāgata Sāgaraguṇa above, down to the present day with Śākyamuni and the Buddhas, all have mounted their universal vows, practicing compassion and wisdom side by side, not abandoning conscious beings, and everywhere transforming them through the three wheels [of body, speech, and mind]. Yet our avidyā and obstructions are heavy, so that we have not encountered a Buddha's emergence; even if we were born at the same time, it would still be like an upturned vessel. The divine light shines equally without discriminating among the four modes of birth; [His] compassion reaches all without partiality, all being sustained by the moisture of Dharma. Though submerged in the Dharma-water, we remain stubborn through long kalpas; as suffering and its accumulation become causes for each other, the poison fires erupt anew when the moment arrives. Respectfully considering the great weight of the Great Compassion's kindness, which equally moistens the field of the body, and whose wisdom darkly assists so that the sprouts of the Way may flourish, [the Buddha] observes and teaches according to what is appropriate with compassionate skillful means, exhorting mindfulness of Amitābha to return to the Pure Land. Its ground is interwoven with manifold treasures, their radiant colors vying in splendor; the waters of virtue are clear and pure, their delicate reflections lucid throughout; jewel towers multiply and connect, equally shining with divine light; grove trees droop with necklaces of gems, and the wind-blown dust stirs refined melodies; the lotus pedestals are adorned and pristine, with all kinds of rare wonders; the sacred assembly dwells together, outshining a thousand suns. Their bodies are of purple-gold hue, with marks and signs solemn and dignified, advancing, resting, going, and coming, riding the void without obstruction. As for the circumstantial retribution, it surpasses the ten directions; the ground and empty space are equal and without difference. Worldlings and saints from other quarters come and go by the power of vows, and having arrived there, without distinction, they are equal in non-retrogression. It is only that the Tathāgata with skillful means universally exhorts the four modes of birth to cast aside this Sahā and delight in rebirth in Sukhāvatī, exclusively invoking the name while also chanting the Amitābha Sūtra, wishing to make them recognize that adornment and weary of these sufferings. Taking the three causes and five mindfulnesses as the term of their whole life, and the primary and auxiliary four practices without a moment's interruption, they dedicate this merit universally to endow conscious beings, so that at the end of their lives, mounting the lotus pedestal, they together arrive in that land.

1.4

Whenever one wishes to establish a bodhimaṇḍa for oneself or for others, one must first adorn and decorate the hall and room, install the venerable images, banners, and flowers. When finished, regardless of whether the assembly is large or small, have them all bathe, put on clean clothes, and enter the bodhimaṇḍa to listen to the Dharma. If there are those who are to invoke and invite, and those who harmonize the hymns, they should all stand, while the great assembly is made to sit. First have one person burn incense and scatter flowers, going around once all the way. When finished, then according to the Dharma raise the voice to invoke and invite, saying:

1.5

The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
The great assembly of one mind wearies of the three realms (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
May the three wretched paths be forever severed, and even their names nonexistent (Measureless joy!).
The burning house of the three realms is difficult to dwell in (Aspiring to rebirth!),
Mounting the Buddha's vow-power, we go to the Western Quarter (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
Mindful of repaying the compassionate kindness, we ever carry it on our crowns (Measureless joy!).
The great assembly, holding flowers, respectfully stands (Aspiring to rebirth!),
First inviting Amitābha to enter the bodhimaṇḍa (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
Not contravening the universal vow, he comes to welcome at the right time (Measureless joy!).
With Avalokiteśvara at the head and Mahāsthāmaprāpta, the hosts numerous as dust and sand (Aspiring to rebirth!),
Follow the Buddha, riding flowers, to come and enter the assembly (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
Avalokiteśvara extends his hand to welcome into the lotus pedestal (Measureless joy!).
Śākyamuni Buddha of peerless adornment (Aspiring to rebirth!),
Accept our humble hearts and enter the bodhimaṇḍa (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
Shattering our bodies, we thank Śākyamuni's kindness with shame (Measureless joy!).
That land's adorned, ocean-like great assembly (Aspiring to rebirth!),
Follows the Buddha, riding flowers, to come and enter the assembly (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
They assist the Buddha's divine transformation to deliver sentient beings (Measureless joy!).
The Buddhas of the ten directions, numerous as the sands of the Ganges, extend their tongues (Aspiring to rebirth!),
Bearing witness that we ordinary beings are reborn in Sukhāvatī (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
A compassionate mind to benefit beings is the Great Compassionate Mind (Measureless joy!).
With shame before the Great Compassionate Mind [numerous as] the sands of the Ganges (Aspiring to rebirth!),
Accept our humble hearts and enter the bodhimaṇḍa (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
With minds dedicated to the Pure Land, the Buddhas make prior agreements (Measureless joy!).
Each and every Tathāgata's ocean-like great assembly (Aspiring to rebirth!),
Follows the Buddha, riding flowers, to come and enter the assembly (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
They are all adhipati-pratyaya for rebirth (Measureless joy!).
The Buddha sends twenty-five bodhisattvas (Aspiring to rebirth!),
At all times to come and constantly protect and be mindful of us (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
When life ends, we enter directly into the city of nirvāṇa (Measureless joy!).
The Buddha fears that sentient beings will be obstructed by the four māras (Aspiring to rebirth!),
And before reaching Sukhāvatī, fall into the three wretched paths (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
For those of straightforward mind and true practice, the Buddha comes to welcome (Measureless joy!).
We, the present assembly, are deeply ashamed and grateful (Aspiring to rebirth!),
Accept our humble hearts and come to enter the assembly (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
Mind after mind focuses exclusively on leaving Sahā (Measureless joy!).
In the original land, Amitābha and all the sacred assembly (Aspiring to rebirth!),
All come impartially to sit in the bodhimaṇḍa (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
The sacred assembly of the bodhimaṇḍa is truly difficult to encounter (Measureless joy!).
The assembly prostrates to the gathering of Amitābha (Aspiring to rebirth!),
Everywhere scattering fragrant flowers, together making offerings (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
Amitābha's light gathers in those who are to be reborn (Measureless joy!).
Facing Amitābha Buddha's nirvāṇa assembly (Aspiring to rebirth!),
Each makes a vow and requests the lotus pedestal (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
The gates of Sukhāvatī's adornments are all opened (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
Exclusively mindful of the Buddha, we sit on the lotus pedestal (Measureless joy!).
The joy of pratyutpanna-samādhi (Aspiring to rebirth!),
Riding the flower, go straight in without doubt (Measureless joy!).
The assembly with one mind invites the high seat (Joy of rebirth!),
To take pity and, as the shadow of wisdom, expound the venerable sūtra (Joy of rebirth!).
Inconceivable (Joy of rebirth!),
Beneath the Twin Trees (Joy of rebirth!),
Inconceivable (Joy of rebirth!).
Meeting the bodhimaṇḍa in time is exceedingly difficult (Joy of rebirth!),
Impermanence is swift, and life is hard to preserve (Joy of rebirth!).
Inconceivable (Joy of rebirth!),
Beneath the Twin Trees (Joy of rebirth!),
Inconceivable (Joy of rebirth!).
The path of karma before our eyes is seen by everyone (Joy of rebirth!),
All having the three poisons as cause and condition (Joy of rebirth!).
Inconceivable (Joy of rebirth!),
Beneath the Twin Trees (Joy of rebirth!),
Inconceivable (Joy of rebirth!).
Though having obtained a human body, we are constantly dull and dark (Joy of rebirth!),
Greed, anger, and wrong views become ever more intense (Joy of rebirth!).
Inconceivable (Joy of rebirth!),
Beneath the Twin Trees (Joy of rebirth!),
Inconceivable (Joy of rebirth!).
Day and night muddled and dull, not awakening (Joy of rebirth!),
This is still the cause of drifting in the three wretched paths (Joy of rebirth!).
Inconceivable (Joy of rebirth!),
Beneath the Twin Trees (Joy of rebirth!),
Inconceivable (Joy of rebirth!).
Suddenly we transmigrate through long kalpas of suffering (Joy of rebirth!),
When shall we hear of Amitābha's Pure Land? (Joy of rebirth!)
Inconceivable (Joy of rebirth!),
Beneath the Twin Trees (Joy of rebirth!),
Inconceivable (Joy of rebirth!).
The great assembly with one mind invites the high seat (Joy of rebirth!),
To turn the Dharma wheel for the deliverance of all sentient beings (Joy of rebirth!).
Inconceivable (Joy of rebirth!),
Beneath the Twin Trees (Joy of rebirth!),
Inconceivable (Joy of rebirth!).
The assembly wholeheartedly delights in hearing the Dharma (Joy of rebirth!),
Holding fragrant flowers in hand, ever making offerings (Joy of rebirth!).
Inconceivable (Joy of rebirth!),
Beneath the Twin Trees (Joy of rebirth!),
Inconceivable (Joy of rebirth!).
Among the great assembly of the bodhimaṇḍa, let us together with the utmost heart revere and pay homage to: Namo permanently abiding Buddha.
Among the great assembly of the bodhimaṇḍa, let us together with the utmost heart revere and pay homage to: Namo permanently abiding Dharma.
Among the great assembly of the bodhimaṇḍa, let us together with the utmost heart revere and pay homage to: Namo permanently abiding Saṅgha.

1.6

I respectfully declare: Let all assembled in the bodhimaṇḍa collect their minds, snap their fingers, join their palms, and bow their heads in refuge, paying homage to our Fundamental Teacher, Śākyamuni Buddha, and to all World-Honoured Ones of the past, present, and future. The reason we take refuge in the Buddhas is that a Buddha is the great, compassionate father of sentient beings, and also an excellent adhipati-pratyaya for transcending the world. Reckoning his kindness and virtue, it exceeds dust-mote kalpas and can hardly be fully recounted. The *Sūtra of the Wise and the Foolish* states: Each Buddha, from his first aspiration to ultimate bodhi, devoted his mind to seeking the Dharma without regard for body or wealth; practicing both compassion and wisdom, he never had a thought of retreat. At times he encountered those who pressed and tested him, flaying his skin and tearing his flesh; at times he sliced his own body to spare the life of a dove; at times he renounced a thousand heads to seek the Dharma; at times he endured a thousand nails driven into him to seek four lines of verse; at times he pierced his flesh for blood to rescue a yakṣa; at times he gave up his wife and children to satisfy a rākṣasa; at times he devised skillful means of compassion, transforming into birds and fish to rescue people and spare them the distress of famine; at times he became a golden-maned lion to offer himself to a hunter; at times he became a white elephant, extracting his tusks to bestow them as an offering for the sake of bodhi; at times he regarded enemies as his own infants; at times he treated non-Buddhists as his own sons. Between him and others there was no difference; between the sage and the ordinary person, how could there be any distinction? Generating practice throughout three asaṃkhyeya kalpas, all was in accord with the uncontaminated; accumulating merit ground by ground, he at last perfected the fruit and was called 'Buddha'. His body is of Jambū gold radiance, its colour likened to a thousand suns competing in brilliance; his marks and signs are distinct and clear, like a multitude of stars shining bright at night; sitting upright with legs crossed, his non-retiring appearance is perfectly radiant; all dharmadhātus converge as one, each beholding the countenance of the Tathāgata; body and mind are serene and still, yet his transformative activity never misses the proper time; adapting to various classes of beings, his reward body is fundamentally unmoving from the beginning. Simply because the Tathāgata's wisdom and virtue can hardly be praised to the end, let all assembled in the bodhimaṇḍa give rise to feelings of shame and gratitude, for he caused all Buddhas to renounce their bodies for our sake throughout dust-mote kalpas. How mournful! The World-Honoured One was able to do difficult things, diligently striving through long kalpas and enduring the pain of exhaustion; although he undertook austerities for the sake of sentient beings, he sought no minor kindness, hoping only that all would equally emerge from the defilements of the world, unite in bodhi, and return to the other shore. Let all assembled unite their minds, on behalf of the present donors [so-and-so] and others, to reverently invite all Buddhas and World-Honoured Ones of the ten directions. The disciples respectfully examine this: the realm of the Buddhas can only be known by Buddhas; the splendour of their lands cannot be fathomed by ordinary beings; the transformative workings of the three bodies all establish pure lands to guide the multitude of beings; the Dharma-body is without distinction, and sentient beings who take refuge in it attain awakening. Yet because ordinary beings are filled with chaotic thoughts and have nothing to rely on, Śākyamuni and all Buddhas, not abandoning their compassion, point directly to the west, past a hundred thousand koṭis of lands, to a realm named Sukhāvatī, where a Buddha named Amitābha is presently expounding the Dharma. That land is pure and equipped with the four virtuous adornments; it is forever free of criticism and reproach, and equally devoid of sorrow and distress. Humans and devas, good and evil alike, all attain rebirth there, and once arrived, they are equal without distinction, together attaining non-retrogression. Why is this so? It is because Amitābha, in his causal stage at the place of Lokeśvararāja Buddha, renounced his royal throne and left home; he then gave rise to a mind of compassion and wisdom and broadly proclaimed the forty-eight vows. By the Buddha's vow-power, those guilty of the five heinous deeds and the ten evil acts have their sins extinguished and attain rebirth; those who slander the Dharma and icchantikas, upon turning their minds, all go there. Furthermore, because Vaidehī made her request and vowed to renounce Sahā, with uninterrupted thought she resolved to seek rebirth in Sukhāvatī. The Tathāgata, because of her request, thereupon expounded the two gates of the focused and the unfocused, the three blessings, and the nine chapters, broadly providing benefits never heard before. The Buddhas of the ten directions, numerous as the sands of the Ganges, all praise Śākyamuni; extending their tongues to cover the three-thousandfold world, they bear witness that attaining rebirth is no error. May such Buddhas and World-Honoured Ones, not abandoning their compassion, accept the invitation of the present donors [so-and-so] and all sentient beings, and enter this bodhimaṇḍa to bear witness to this merit. Having reverently made the invitation, I now encourage all sentient beings to collect their minds, take refuge, and join their palms.

1.7

The lower seat continues, chanting the hymn for the high seat:

1.8

"May we be reborn, may we be reborn! / All of us take refuge in our Fundamental Teacher Śākyamuni Buddha / And the Tathāgatas of the worlds of the ten directions. / We pray that you accept the invitation of the donors and sentient beings, / And not abandoning your compassion, enter the bodhimaṇḍa, / To bear witness to the merit and extinguish all sins, / So that with one thought of conversion we may see Amitābha. / In body and mind all of us leap for joy, / Holding fragrant flowers in hand to make constant offerings."

1.9

The high seat continues, chanting the hymn for the lower seat. The high seat continues, making the summons and invitation for the lower seat:

1.10

Again I address the great assembly in the bodhimaṇḍa: Let each collect your mind, snap your fingers, join your palms, and with one mind bow your heads in refuge. On behalf of the present donors and sentient beings, next we shall reverently invite the eighty-four thousand sūtra-piṭaka expounded by the Buddhas of the dharmadhātu of the ten directions, and also invite the whole-body and divided-body relics, praying only that they radiate great divine light to enter this bodhimaṇḍa and bear witness to this merit. Again we invite the holy beings of the ten directions who have attained the Way as śrāvakas and pratyekabuddhas, praying only that, not abandoning their compassion, they manifest great supernormal powers to enter this bodhimaṇḍa and bear witness to this merit. Again we shall reverently invite the assembly of all bodhisattvas—Samantabhadra, Mañjuśrī, Avalokiteśvara, Mahāsthāmaprāpta, and the others—praying only that, not abandoning their compassion, they fulfill the vows of sentient beings and enter this bodhimaṇḍa to bear witness to this merit. The reason we take refuge and make this reverent invitation is that these bodhisattvas, from their initial aspiration up to bodhi, constantly practice equality, welcoming and guiding without partiality; their practice of benefiting self and benefiting others never ceases for a moment; they constantly awaken the worlds with the sound of the Dharma, their light universally illuminating measureless Buddha-lands, causing all worlds to tremble in six ways; they gather and subdue the realm of Māra, shaking the palaces of Māra, tearing apart the nets of falsehood, eliminating all wrong views, scattering all worldly defilements, and destroying the moats of desire. They open and expound the Dharma-gates, brightly revealing the pure white, luminous Buddha-Dharma; they propagate the correct teachings, constantly performing unpolluted karma of body, speech, and mind, constantly practicing non-retrogressing actions of body, speech, and mind, constantly practicing unshakeable karma of body, speech, and mind, constantly practicing praiseworthy karma of body, speech, and mind, constantly practicing pure karma of body, speech, and mind, constantly practicing sorrow-free karma of body, speech, and mind, constantly practicing wise karma of body, speech, and mind, achieving awakening and achieving concentration and wisdom. These bodhisattvas are constantly guarded, revered, and provided with offerings by the devas, dragons, the eight classes of beings, human kings, and Brahmā kings; to all sentient beings they are saviours and refuges, lights and venerable ones, superior and supreme; they possess immeasurable practices and vows, bringing abundant benefit and security to devas and humans and benefiting all; they wander through the ten directions employing skillful means, entering the Buddha's treasury of Dharma and reaching the ultimate shore; their wisdom and holy brightness are inconceivable; they turn the wheel of the Buddha's Dharma, accomplish the Tathāgata's sarvākārajñatā, and attain complete mastery in all dharmas. Such bodhisattva-mahāsattvas are beyond count; we pray only that, not abandoning their compassion, they accept the invitation of sentient beings and assemble at once to enter this bodhimaṇḍa, bearing witness to the merit for the present donors [so-and-so]. I now encourage all assembled in the bodhimaṇḍa and others to collect their minds, take refuge, join their palms, and bow.

1.11

The lower seat continues, chanting the hymn for the high seat:

1.12

"May we be reborn, may we be reborn! / All of us hope to hear the Buddhas' Dharma; / The eighty-four thousand treasuries of the dragon palace / Have already bestowed their divine light and entered the bodhimaṇḍa, / To bear witness to the merit and fulfill our vows. / By this may we leave suffering and see Amitābha, / And may all sentient beings of the dharmadhātu also remove their obstructions. / In body and mind all of us leap for joy, / Holding fragrant flowers in hand to make constant offerings."

1.13

The high seat continues, chanting the hymn for the lower seat:

1.14

"May we be reborn, may we be reborn! / The sūtra treasuries of the dragon palace are like the sands of the Ganges; / The Buddha-Dharmas of the ten directions are even more than this. / Directing our minds, we now universally invite them all: / Radiate great divine light and enter the bodhimaṇḍa, / To bear witness to the merit and remove all sins, / Causing the donors' sprout of bodhi to grow. / Let each of us unite our thoughts with one mind, / Holding fragrant flowers in hand to make constant offerings."

1.15

The lower seat continues, chanting the hymn for the high seat:

1.16

"May we be reborn, may we be reborn! / Today's bodhimaṇḍa is difficult to encounter; / The unsurpassed Buddha-Dharma is likewise difficult to hear. / Till life ends and the body withers, we sever all evils; / From now on, in thought after thought, all sins are eliminated. / The six sense faculties achieve understanding and attain awakening; / Morality, concentration, and compassion are vows not in vain. / In body and mind all of us leap for joy, / Holding fragrant flowers in hand to make constant offerings."

1.17

The high seat continues, chanting the hymn for the lower seat. The lower seat continues, chanting the hymn for the high seat:

1.18

"May we be reborn, may we be reborn! / Long dwelling in Sahā, we constantly sank, / Wandering through all the three evil paths and four destinations, / Bearing fur and wearing horns, undergoing manifold sufferings, / Never having heard or seen the names of holy beings. / Remembering these matters of exhaustion through long kalpas, / We vow to renounce our lives and see Amitābha. / In body and mind all of us leap for joy, / Holding fragrant flowers in hand to make constant offerings."

1.19

The high seat continues, chanting the hymn for the lower seat:

1.20

"May we be reborn, may we be reborn! / All of us take refuge. / Now on behalf of the donors and sentient beings, / We have already invited the whole-body relics and the adamantine fragments of the dharmadhātu of the ten directions; / Benefiting beings according to suitability, they divide their forms and respond like shadows. / Although their forms are divided into large and small, / Their divine transformation is of one kind, without difference: / The large resemble mountains and peaks, / While the small are like motes of mustard dust. / With sincere devotion to the end of life, we unite our minds to make offerings: / In the short term, receiving the retribution of humans and devas, wealth and joy will accompany our bodies for long kalpas; / In the long term, we attain the unborn state in the Pure Land, / And when the fruit is realized, the eternal bliss of nirvāṇa. / Again we pray that all assembled in the bodhimaṇḍa / Each unite your minds, / Holding fragrant flowers in hand to make constant offerings."

1.21

The lower seat continues, chanting the hymn for the high seat:

1.22

"May we be reborn, may we be reborn! / True-body relics, whether large or small: / Seeing or hearing of them, we joyfully cultivate offerings; / The roots of goodness we create and the merits of others, / We combine and dedicate them all, / Diligent day and night, never daring to regress, / Resolutely single-minded to see Amitābha. / In body and mind all of us leap for joy, / Holding fragrant flowers in hand to make constant offerings."

1.23

The high seat continues, chanting the hymn for the lower seat. The lower seat continues, chanting the hymn for the high seat:

1.24

"May we be reborn, may we be reborn! / The vast vows of Samantabhadra and Mañjuśrī / Are likewise shared by all sons of the Buddha in the ten directions; / In a single thought dividing their bodies, they pervade the six paths, / Transforming and delivering beings according to capacity, severing causal conditions. / May we draw close to them in life after life, / Circling them to hear the Dharma and awaken to the true gate, / Forever uprooting the karma of avidyā, birth, and death, / Vowing to become people of Amitābha's Pure Land. / Let each of us unite body and mind, / Holding fragrant flowers in hand to make constant offerings."

1.25

The lower seat continues, chanting the hymn for the high seat:

1.26

"May we be reborn, may we be reborn! / The bodhisattvas of the ten directions have great compassion, / Sparing neither body nor life to deliver sentient beings; / Dividing their bodies in the six paths, they manifest according to species, / Expounding the wondrous Dharma for them to realize the unborn. / The unborn Pure Land is entered according to one's capacity; / Vast, broad, and level, it is beyond measure. / Through the four modes of deportment, one constantly sees the Buddha; / Dharma companions take one by the hand into the jewelled hall. / In body and mind all of us leap for joy, / Holding fragrant flowers in hand to make constant offerings."

1.27

The lower seat continues, chanting the hymn for the high seat. The high seat continues, chanting the hymn for the lower seat:

1.28

"May we be reborn, may we be reborn! / For the sake of the present donors and sentient beings, / We reverently invite the worthy and holy ones to enter the bodhimaṇḍa, / To bear witness to the merit as we cultivate offerings; / Through this, the afflictions of the three poisons are extinguished, / And the sins of the darkness of avidyā are all removed. / May we encounter the Buddhas life after life, / Cultivating the Way in thought after thought until reaching non-remainder; / Dedicating the meritorious karma of this present life, / In the future we will definitely be in the golden canals. / Let each of us unite body and mind, / Holding fragrant flowers in hand to make constant offerings."

1.29

The lower seat continues, chanting the hymn for the high seat:

1.30

"May we be reborn, may we be reborn! / Though the bodies of the bodhisattvas and holy assembly differ, / Their compassion and wisdom are equal and without distinction; / Sparing neither body nor wealth to seek the wondrous Dharma, / Their difficult practices and austerities have never ceased. / Vowing to reach bodhi and ascend the other shore, / They radiate great light of compassion to deliver those in the stream of existence; / We ourselves are sentient beings in the stream of existence; / Riding this light, when our lives end we shall enter the West. / In body and mind all of us leap for joy, / Holding fragrant flowers in hand to make constant offerings."

1.31

The high seat continues, chanting the hymn for the lower seat. The lower seat continues, chanting the hymn for the high seat:

1.32

"May we be reborn, may we be reborn! / For the sake of the present donors, we have invited all Buddhas of the ten directions into the bodhimaṇḍa; / The Dharma-treasury of the dragon palace and the true relics / Have already radiated divine light and entered the bodhimaṇḍa. / Arhats and pratyekabuddhas, with supernormal powers unimpeded, / In a single thought ride upon lotus blossoms and enter the bodhimaṇḍa. / Samantabhadra, Mañjuśrī, and all the bodhisattvas, / All have come together and entered the bodhimaṇḍa. / These holy assemblies gather like clouds; / On the ground and in empty space, they can hardly be measured. / Each sits upon a lotus blossom and a throne of a hundred jewels, / Bearing witness to the merit and radiating compassionate light. / Such a holy assembly is difficult to encounter; / Together at the same time let us make vows to enter the West. / All of us unite our minds and leap for joy, / Holding fragrant flowers in hand to make constant offerings." / Chanting the hymn inviting Avalokiteśvara:

1.33

We respectfully invite Avalokiteśvara, (Scattering flowers and music)
Compassionately descending to the bodhimaṇḍa. (Scattering flowers and music)
Composing [his] countenance, appearing in the void, (Scattering flowers and music)
In wrath subduing the Māra kings. (Scattering flowers and music)
Soaring high, beating the Dharma drum, (Scattering flowers and music)
Courageously manifesting majestic radiance. (Scattering flowers and music)
In [his] hand, milk of fragrant hue, (Scattering flowers and music)
Between the brows, the light of the white curl. (Scattering flowers and music)
A jeweled canopy turns with [his] body; (Scattering flowers and music)
Lotuses step by step bring auspiciousness. (Scattering flowers and music)
Ponds swirl with water of eight virtues; (Scattering flowers and music)
Flowers waft the fragrance of discipline and concentration. (Scattering flowers and music)
When hungry, eating the food of the nine samādhis; (Scattering flowers and music)
When thirsty, drinking the broth of the four dhyānas. (Scattering flowers and music)
In the West, the trees of seven jewels (Scattering flowers and music)
Have notes in harmony with gong and shang modes. (Scattering flowers and music)
Amid the branches, the true nature of reality is clarified; (Scattering flowers and music)
Beyond the leaves, impermanence is revealed. (Scattering flowers and music)
May we cast off the retribution of Jambudvīpa, (Scattering flowers and music)
And make the vow to enter the Western realm. (Scattering flowers and music)

1.34

The upper [seat] continues after the lower, inviting the fragrant flowers, saying:

1.35

I announce again to the assembly in the bodhimaṇḍa: let each collect the mind, snap the fingers, join the palms, bow the head, focus the intention, and cultivate contemplation.

1.36

Now, on behalf of the patrons, such-and-such and others, we respectfully invite from the dharmadhātu of the ten directions—human and heavenly, ordinary and holy, on water, on land, and in the void—all fragrant flowers, music, radiance, jewel treasuries, fragrant mountains, fragrant garments, fragrant trees, fragrant groves, fragrant ponds, and fragrant waters to enter this bodhimaṇḍa. We further invite all jewel trees, jewel groves, jewel garments, jewel ponds, jewel waters, jewel banners, jewel canopies, jewel flowers, jewel nets, jewel towers, and jewel pavilions to enter this bodhimaṇḍa. We further invite all flower groves, flower trees, flower banners, flower canopies, flower towers, flower pavilions, flower palaces, flower halls, and flower garments to enter this bodhimaṇḍa. We further invite all light-cloud trees, light-cloud groves, light-cloud nets, light-cloud garments, light-cloud canopies, light-cloud banners, light-cloud terraces, light-cloud towers, light-cloud pavilions, light-cloud music, light-cloud incense, light-cloud ponds, light-cloud waters, and light-cloud mountains to enter this bodhimaṇḍa. We further invite all incense-cloud mountains, incense-cloud garments, incense-cloud trees, incense-cloud groves, incense-cloud nets, incense-cloud canopies, incense-cloud banners, incense-cloud towers, incense-cloud pavilions, incense-cloud ponds, incense-cloud waters, incense-cloud radiance, incense-cloud music, incense-cloud flowers, and incense-cloud terraces to enter this bodhimaṇḍa. We further invite all jewel-cloud mountains, jewel-cloud trees, jewel-cloud flowers, jewel-cloud fruits, jewel-cloud garments, jewel-cloud banners, jewel-cloud canopies, jewel-cloud nets, jewel-cloud pennants, jewel-cloud music, jewel-cloud towers, jewel-cloud pavilions, jewel-cloud radiance, jewel-cloud heavenly garments, and jewel-cloud oceans of offerings to enter this bodhimaṇḍa. We further invite all flower-cloud mountains, flower-cloud groves and trees, flower-cloud banners and canopies, flower-cloud clothing, flower-cloud nets, flower-cloud music, and flower-cloud terraces and seats to enter this bodhimaṇḍa. We further invite all oceans of offerings adorned by transformations of devas and humans, all oceans of offerings adorned by transformations of śrāvakas, all oceans of offerings adorned by transformations of bodhisattvas, and all oceans of offerings adorned by transformations of all Buddhas—all such immeasurable, boundless offerings like the sands of the Ganges, all manner of adornments, we respectfully invite to enter this bodhimaṇḍa. We offer them to all Buddha relics and the true Dharma, to the assemblies of bodhisattvas and śrāvakas, may they receive this ocean of offerings adorned with clouds of fragrant flowers. To fulfill the vows of the patrons and sentient beings, may they manifest transformations according to their wishes, receive, use, and perform Buddha-deeds. Having made the offerings, let each person with the utmost sincerity take refuge, join the palms, and pay homage.

1.37

The lower [seat] continues after the upper, chanting in praise:

1.38

May we be reborn, may we be reborn! May we sit within Amitābha's assembly, holding fragrant flowers in our hands, ever making offerings.

1.39

When the respectful invitations are finished, one must perform circumambulation seven times. Furthermore, dispatch one person to stand at the southwest corner with flowers; when the circumambulating people arrive, hand out all the flowers to the circumambulating assembly. Having received the flowers, they must not scatter them immediately, but should wait, each focusing the mind to make offerings. Waiting until circumambulating before the Buddha, they may scatter them as they wish. Having scattered them, they pass by and reach the person distributing flowers, receive flowers again according to the previous method, and do likewise up to seven times. When the circumambulation is finished, each stands according to their original seated position, waiting until the chanting of the Sanskrit melody ceases, and then sits.

1.40

The upper [seat] continues after the lower, encouraging the assembly to circumambulate, saying:

1.41

The respectful invitation of all fragrant flowers and offerings is now complete. With utmost reverence, let the assembly in the bodhimaṇḍa each hold fragrant flowers and circumambulate according to the Dharma.

1.42

The Sanskrit verse praising the circumambulation says:

1.43

We respectfully invite Amitābha, the World-Honoured One, to enter the bodhimaṇḍa. (Scattering flowers and music)

1.44

We respectfully invite Śākyamuni Tathāgata to enter the bodhimaṇḍa. (Scattering flowers and music)

1.45

We respectfully invite the Tathāgatas of the ten directions to enter the bodhimaṇḍa. (Scattering flowers and music)

1.46

The bodhimaṇḍa is adorned and exceedingly pure, / Incomparable in the heavens and the human realm. / The spiritual presence of the Buddhas of past and present, / The Dharma treasury among humans, devas, nāgas, and spirits. / True relics of whole bodies and divided bodies— / The great assembly holds flowers and scatters them above. / Gaping up at the venerable countenance, circumambulating seven times, / Chanted sounds and the like all serve as offerings. / May my body be pure like an incense burner; / May my mind be like the fire of wisdom, / Thought after thought burning the incense of discipline and concentration, / Making offerings to the Buddhas of the ten directions and the three times. / Shame and gratitude toward Śākyamuni, the Lord of Great Compassion, / And the World-Honoured Ones of the ten directions as numerous as the sands of the Ganges, / Who do not abandon compassionate and skillful means, / Together praising the gate of Amitābha's universal vows. / The universal vows have many gates, forty-eight in all; / Universally marked out, mindfulness of the Buddha is the most intimate. / When a person can be mindful of the Buddha, the Buddha is also mindful of them; / When the mind focuses on contemplating the Buddha, the Buddha knows that person. / If all turn their minds toward Sukhāvatī, / They immediately see the body of true gold and merit. / The Pure Land's adorned and holy assemblies / Stand continuously right before the practitioner. / The practitioner, having seen them, rejoices in mind; / At life's end, following the Buddha, they sit upon a golden lotus. / In a single thought riding the flower to the Buddha's assembly, / They immediately realize non-retrogression and enter the three stages of worthiness.

1.47

The lower [seat] follows the reciter of the Sanskrit melody, standing and chanting in praise:

1.48

May we be reborn, may we be reborn! The bodhimaṇḍa assembly, all so many people, across kalpas have wandered through the three realms, turning in the six paths without cessation. Rarely do we see a bodhimaṇḍa gathering where Buddhas are invited, and personally receiving and offering to them is inconceivable. The circumambulation of seven circuits and the scattering of flowers being completed, grief and joy mingle, vowing to extinguish sins, riding upon this root of goodness to be born in Sukhāvatī, where the flowers bloom, seeing the Buddha, and realizing the unconditioned. Let the assembly focus their minds and proceed to their original seats, holding fragrant flowers in hand, ever making offerings.

1.49

The upper [seat] continues after the lower, praising; the lower [seat] continues after the upper, praising:

1.50

May we be reborn, may we be reborn! When Śākyamuni Tathāgata first made his vows, he abruptly abandoned worldly toil to cultivate austerities, diligent in thought after thought without retreat, unlimited by suns, moons, years, or seasons, through great kalpas, small kalpas, and asaṃkhyeya kalpas, exceeding the dust motes of the great earth. Not begrudging body or wealth to seek the wondrous Dharma, with a compassionate vow to deliver sentient beings, he universally urged them to return to the Western Land of Peace and Nurture, to wander carefree and joyful, attaining the threefold gnosis. Let the assembly each devote body and mind, holding fragrant flowers in hand, ever making offerings.

1.51

The upper [seat] continues after the lower, chanting in praise:

1.52

May we be reborn, may we be reborn! Let the assembly unite in mind to give rise to thirsty longing, diligently prostrating with joy to hear the sūtra. What the holy one values does not exceed life, yet not coveting the royal throne, he gave up a thousand heads. Seven-inch-long needles pierced his entire body, yet dedicating his mind for sentient beings, he felt no sorrow. He took the skin of his own body to write out sūtras and verses, universally wishing that all living beings enter the stream of Dharma. A thousand lamps burned fiercely while bodily blood flowed; the gods wept tears and scattered flowers all around. Moved with pity for the Bodhisattva's bodily and mental agony, with a faint smile he vowed to be free of anger. We respectfully pray that together we hear and together cut off evil; rare to encounter, difficult to meet, we vow to be devoted. In thought after thought, turning the mind toward birth in the Pure Land, when life ends, entering that gate of nirvāṇa. Let each devote the mind without divergent thoughts, holding fragrant flowers in hand, ever making offerings.

1.53

The lower [seat] continues after the upper, chanting in praise:

1.54

May we be reborn, may we be reborn! For vast kalpas we have dwelt in saṃsāra, constantly submerged in the three wretched paths, undergoing all sufferings, only now receiving a human body and hearing the true Dharma. It is like a thirsty person finding a clear spring; thought after thought longing to hear the Pure Land teachings, line by line, phrase by phrase, we vow to be diligent. Recalling the suffering of long wandering, with focused mind we listen to the Dharma to enter the true gate. The Pure Land is without birth and without distinction, ultimate liberation, a vajra body. By this cause and condition we invite the high seat, to repay the Buddha's compassionate grace and turn the wheel of the Dharma. Let the assembly rejoice in body and mind, holding fragrant flowers in hand, ever making offerings.

1.55

The upper [seat] continues after the lower, praising; the lower [seat] continues after the upper, praising:

1.56

May we be reborn, may we be reborn! Sentient beings, seeing the Buddha, have their minds awakened, and vow together to be born in the house of all Buddhas. Dwelling in this Sahā world for long now, we cast away our lives in vain through kalpas like sands of dust. We feel our own minds are stubborn and our consciousness dull, truly because in hell we lay upon the copper carriage; the copper carriage is fiercely blazing, unbearable to abide in, dying hundreds of thousands of times within a single thought. Not only herein is there great suffering, but all the narakas are also like this; once entering a naraka, dust-like kalpas pass, and in the paths of animals and hungry ghosts it is likewise. Now having attained a human body, greedy to commit sins, we give rise to slander against the holy teachings of all Buddhas. Slandering the holy teachings, the roots of sin run deep; defaming the good, we long sink in suffering. Although the Great Sage possesses supernormal powers, he is unable to rescue us, which only deepens his compassionate grief. Now we urge the present assembly in the bodhimaṇḍa: openly confess and repent of sins without end. Let the assembly unite their minds toward that Pure Land, holding fragrant flowers in hand, ever making offerings.

1.57

The high seat, waiting until the sound of the lower seat ceases, then repents, saying:

1.58

Respectfully declared: Let the preaching assembly in the bodhimaṇḍa, now for the sake of the patrons, such-and-such, and all sentient beings, take refuge in the Buddhas of the ten directions, the Dharma treasury of the dragon palace, the true forms of the relics, the bodhisattva-mahāsattvas, pratyekabuddhas, śrāvakas, and others, who are present in the bodhimaṇḍa to bear witness to this repentance. We also declare to: the Heavenly Bureau, the Earthly Prefecture, King Yama, the Thirty-Six Kings of Mount Tai and the Five Paths, the hell wardens, devas, and earth spirits, the spirits of the void, mountains, forests, rivers, and oceans, all spiritual deities, and the assemblies of wise and holy ones, each possessing the divine eye of supernormal power, knowledge of others' minds, knowledge of past lives, and knowledge of the exhaustion of taints, present in the bodhimaṇḍa, to bear witness to [us] disciples and today's patrons, such-and-such, and all sentient beings, laying bare our hearts in repentance.

1.59

We, disciples and assembly of the bodhimaṇḍa, inside and outside, all so many people, from the past, exhausting the limits of the past, the present, and the future, through the karmas of body, speech, and mind, in walking, standing, sitting, and lying down, toward all the Three Jewels, preceptors, monks, fathers, mothers, six relations, kinsmen, kalyāṇamitras, and sentient beings of the dharmadhātu, have fully committed all evils, constantly given rise to all evils, continuously given rise to all evils, through expedient means given rise to all obstructions of evil, obstructions of karma, obstructions of retribution, obstructions of defilement, and the like, the sinful obstructions of birth and death, and the obstructions of being unable to see or hear the Buddha, Dharma, and Saṅgha.

1.60

We, the assembly of disciples, from distant kalpas in the past down to this present life and this very day, have in the interim committed such sins, delighting in committing and abundantly creating them immeasurably and boundlessly, capable of causing us to fall into hell with no time of emergence. Therefore the sūtra states: the Avīci Hell, the eighteen Freezing Ice Hells, the eighteen Pitch Darkness Hells, the eighteen Minor Heat Hells, the eighteen Blade-Wheel Hells, the eighteen Sword-Wheel Hells, the eighteen Fire-Cart Hells, the eighteen Boiling Excrement Hells, the eighteen Boiling Cauldron Hells, the eighteen River of Ashes Hells, the fifty billion Blade-Forest Hells, the fifty billion Sword-Forest Hells, the fifty billion Thorn-Forest Hells, the fifty billion Copper-Pillar Hells, the fifty billion Iron-Hook Hells, the fifty billion Iron-Net Hells, the eighteen Iron-Cave Hells, the eighteen Iron-Pellet Hells, the eighteen Fire-Stone Hells, the eighteen Molten-Copper-Drinking Hells, and numerous hells such as these. The Buddha said: The Avīci Hell is eighty thousand yojanas across and long, exactly square, with sevenfold iron walls and seven layers of iron nets. Below are eighteen compartments, encircled by sevenfold blade-forests all around. Within the sevenfold walls there are further sword-forests; the eighteen compartments below have eighty-four thousand tiers. At its four corners there are great copper dogs, their bodies forty yojanas in width and length, their eyes like flashing lightning, their fangs like sword-trees, their teeth like blade-mountains, their tongues like iron thorns, and fierce flames issuing from every hair on their bodies, with an evil stench of smoke such that nothing foul in the world can serve as an analogy. There are eighteen wardens of hell, with heads like rākṣasa heads and mouths like yakṣa mouths, having sixty-four eyes from which iron pellets scatter and burst forth like carts of ten li; their curved fangs jut upward four yojanas high, and streams of fire at the tips of their fangs incinerate the iron carts in front of them, causing each wheel-rim of the iron carts to transform into one hundred million fiery blade-edges, with sharp points, swords, and halberds all emerging from the fire. In this way the flowing fires burn the city of Avīci, making the city of Avīci red like molten copper. On the wardens' heads are eight ox-heads, each ox-head having eighteen horns, and from each horn-tip bursts a mass of fire. The masses of fire further transform into eighteen rims, and the fire-rims further turn into wheels of fiery blades about the size of cart-wheels, wheel after wheel in succession amidst the flames of fire, filling the city of Avīci. The copper dogs open their mouths and spit their tongues out onto the ground, tongues like iron thorns. When their tongues come out, they transform into limitless tongues, filling the city of Avīci. Inside the sevenfold walls are four iron banners, from whose tops fire flows like a gushing fountain, its molten iron splashing and filling the city of Avīci. At the four gates of Avīci, upon the lintels of the gates are eighty caldrons, boiling copper surging forth and overflowing from the gates to fill the city of Avīci. In each compartment are eighty-four thousand great iron pythons, spitting venom and vomiting fire, their bodies filling the interior of the city, their roars like thunder in the heavens, raining down fiery iron pellets that fill the city of Avīci. The agonizing torments of this city number eighty-four thousand billion; the most bitter of bitters are gathered in this city. There are fifty billion worms, each worm with eighty-four thousand beaks, and streams of fire pour from their beaks like rain, filling the city of Avīci. When these worms descend, the fierce fires of Avīci blaze intensely, their red light and flames illuminating eighty-four thousand yojanas, rushing upward from the Avīci Hell to the base of Mount Wojiao beneath the great ocean. The water droplets of the great ocean, the size of axle-trees, turn into great iron flames, filling the city of Avīci. The Buddha said: If there are sentient beings who kill or harm the Three Jewels, steal from or rob the Three Jewels, defile the Three Jewels, deceive the Three Jewels, slander the Three Jewels, or destroy the Three Jewels; who kill or harm their parents, steal from or rob their parents, defile their parents, deceive their parents, slander their parents, or destroy their parents; or who curse and revile their six relations, committing such murderous and rebellious sins, when their lives come to an end, the copper dogs will open their mouths and transform into eighteen carriages, appearing like golden carriages with jeweled canopies above them, and all the flames of fire will turn into jade maidens. Seeing them from afar, the sinners feel delight in their hearts, thinking, 'I wish to go among them, I wish to dwell among them.' When the wind-knives dismember them, freezing in distress, they lose their voices, thinking, 'If only I could get good fire, sit upon the carriage, and kindle a fire to warm myself!' Having formed this thought, their lives immediately end, and in the twinkling of an eye they are already seated in a golden carriage. Looking around at the jade maidens, they see them all holding iron axes, chopping and slicing their bodies, while beneath their bodies fires arise like whirling fire-wheels. Just as quickly as a strong man bends and stretches his arm, they fall straight down into the Great Hell of Avīci. From the upper compartment, like a whirling fire-wheel, down to the edge of the lower compartment, their bodies fill the compartment. The copper dogs roar loudly, biting bones and sucking marrow, while the rākṣasa wardens seize great iron pitchforks, stabbing them in the neck to make them rise up, flames of fire over their entire bodies filling the city of Avīci, and the iron nets rain down blades that enter through their pores. A manifested King Yama proclaims in a loud voice: 'Foolish persons, seeds of hell! When you were in the world, you were unfilial to your parents and were perversely arrogant without the Way. The place of your rebirth now is called the Avīci Hell. You knew not kindness and felt no shame or remorse, and now you suffer this pain and affliction. Is it pleasant or not?' Having spoken these words, he vanishes and is no longer seen. At that time, the wardens drive the sinners once again from the lower compartment up to the upper compartment, passing through the eighty-four thousand compartments, their bodies dragged along until they reach the iron nets. One day and one night corresponds to sixty small kalpas in the solar, lunar, and annual reckoning of this Jambudvīpa, and their lifespan lasts for an entire great kalpa. Sinners guilty of the five heinous deeds have neither shame nor remorse, and having created the five heinous sins, when their lives are about to end, eighteen wind-knives dismember and slice their bodies like iron fire-carts. Pressed by the heat, they then speak these words: 'If only I could get fair blossoms and a cool, great tree to sport beneath—would that not be pleasant?' When they form this thought, the eighty-four thousand evil sword-forests of the Avīci Hell transform into jeweled trees, their blossoms and fruits luxuriant, arrayed in rows before them, and the fiercely hot flames transform into lotus blossoms beneath those trees. The sinners, seeing them, say: 'That which I wished for has now borne fruit!' As soon as they speak these words, swifter than a torrential downpour, they sit upon the lotus blossoms. Having sat down, in an instant, iron-beaked worms emerge from the fiery blossoms, piercing bones and entering marrow, penetrating hearts and boring through brains. Climbing the trees, all the sword-branches pare flesh down to the bone, and countless blade-forests fall directly down from above. The fire-carts, furnace coals, and eighteen bitter tribulations arrive simultaneously to welcome them. When this mark appears, they sink down into the ground, and from the lower compartment upward, their bodies like blossoming flowers spread to fill the lower compartment; rising from the lower compartment, the fiercely blazing fire reaches the upper compartment. Arriving at the upper compartment, their bodies fill it, and pressed by intense torment, they open their eyes and stick out their tongues. Due to these persons' sins, ten thousand billion streams of molten copper and hundreds of thousands of blade-wheels descend from the sky, entering their heads and exiting their feet, with all the bitter tribulations exceeding what was spoken above by hundreds of thousands of myriad times. For those possessing the five heinous sins, they suffer fully for five kalpas.

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