English (machine translation)

Translation of 往生禮讚偈

Language: English
Extent: 345 passages, 14,731 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1980 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 345 parts

Text

1.1

Compiled and recorded by the śramaṇa Shandao.

1.2

Verses of worship and praise for the six periods of the day urging all sentient beings to aspire for rebirth in the Land of Amitābha Buddha, Sukhāvatī in the west.

Respectfully relying on the Larger Sūtra and the verses of worship and praise for rebirth composed by Nāgārjuna, Vasubandhu, and śramaṇas of this land, I have gathered them in one place and divided them into six periods of the day, solely desiring that through continuous focusing of the mind they may aid in accomplishing the benefit of rebirth, and also wishing to awaken those who have not yet heard, extending the benefit far into future generations. What are they? First: respectfully relying on the Larger Sūtra, in which Śākyamuni and the Buddhas of the ten directions praise the twelve radiant names of Amitābha, urging that reciting, worshipping, and being mindful of them will definitely bring rebirth in that land; nineteen prostrations, to be performed at sunset. Second: respectfully relying on the Larger Sūtra, gathering essential passages to form verses of worship and praise; twenty-four prostrations, to be performed at the beginning of the night. Third: respectfully relying on Bodhisattva Nāgārjuna’s verses of worship and praise aspiring for rebirth; sixteen prostrations, to be performed in the middle of the night. Fourth: respectfully relying on Bodhisattva Vasubandhu’s verses of worship and praise aspiring for rebirth; twenty prostrations, to be performed at the end of the night. Fifth: respectfully relying on Dharma Master Yancong’s verses of worship and praise aspiring for rebirth; twenty-one prostrations, to be performed at dawn. Sixth: the śramaṇa Shandao’s verses of worship and praise aspiring for rebirth, respectfully composed in reliance upon the sixteen contemplations; twenty prostrations, to be performed at noon.

1.4

Question: Now, wishing to urge people to attain rebirth, how should one settle the mind, initiate practice, and perform deeds so as to definitely attain rebirth in that land? Answer: For those who definitely wish to be born in that land, as spoken in the Contemplation Sūtra, possessing the three minds will definitely bring rebirth. What are the three? The first is the sincere mind: namely, bodily karma in worshipping that Buddha, verbal karma in praising and glorifying that Buddha, and mental karma in exclusively contemplating that Buddha. Whenever initiating these three karmic actions, one must be genuine, hence it is named the 'sincere mind'. The second is the deep mind: that is, the mind of true faith. It is believing and knowing that one's own person is an ordinary being endowed with afflictions and scant roots of virtue, transmigrating in the three realms and unable to escape the burning house. Now, believing and knowing that Amitābha’s primal and great universal vows, as well as the recitation of the name down to ten times or even once, definitely brings rebirth, without even a single thought of doubt, it is therefore named the 'deep mind'. The third is the mind of dedication and aspiration: dedicating all roots of virtue performed and aspiring for rebirth, hence it is named the 'mind of dedication and aspiration'. Endowed with these three minds, one will definitely attain rebirth; if lacking even one mind, one will not attain rebirth, as fully explained in the Contemplation Sūtra. One should know this.

1.5

Moreover, as Vasubandhu’s Jingtulun states: If there are those who aspire to be born in that land, they are urged to cultivate the five gates of mindfulness. If the five gates are complete, rebirth is definitely attained. What are the five? The first is the gate of worship of bodily karma: namely, with single-minded devotion and reverence, joining the palms, making offerings of incense and flowers, and worshipping Amitābha. Worshipping means exclusively worshipping that Buddha, taking the end of one's life as the limit, without mixing in other worship; hence it is named the 'gate of worship'. The second is the gate of praise of verbal karma: namely, exclusively focusing the intention on praising that Buddha's bodily marks and radiance, the bodily marks and radiance of all the holy assembly, and all the jewelled adornments and radiance within that land, and so forth; hence it is named the 'gate of praise'. The third is the gate of contemplation through mental recollection: namely, exclusively focusing the intention on mindfully contemplating that Buddha, the bodily marks and radiance of all the holy assembly, the adornments of the land, and so forth. As the Contemplation Sūtra says, except when sleeping, constantly recollecting, constantly being mindful, constantly imagining, and constantly contemplating these matters; hence it is named the 'gate of contemplation'. The fourth is the gate of aspiration: namely, with single-mindedness, whether by day or by night, at all times and in all places, in the merits performed through the three karmic actions and four postures, regardless of beginning, middle, or end, always making aspirations in a genuine mind desiring to be born in that land; hence it is named the 'gate of aspiration'. The fifth is the gate of dedication: namely, with single-mindedness, giving rise to profound rejoicing in the roots of virtue performed by oneself and the roots of virtue performed by all holy and ordinary beings of the three vehicles and five paths. As the Buddhas and bodhisattvas rejoice, so too do I rejoice. Dedicating these roots of virtue of rejoicing along with the roots of virtue performed by oneself to that land together with all sentient beings; hence it is named the 'gate of dedication'. Furthermore, having arrived in that land, obtaining the six supernormal powers and returning to enter birth-and-death to teach and transform sentient beings, exhausting the future limit with a mind devoid of satiety, up until attaining buddhahood; this too is named the 'gate of dedication'. When the five gates are complete, rebirth is definitely attained. Each gate accords with the above three minds, and whichever karma and practice one initiates, regardless of quantity, is called genuine karma. One should know this.

1.6

Furthermore, one is urged to practice the four modes of practice to encourage the three minds, so that through the practice of the five gates of mindfulness one may quickly attain rebirth. What are the four? The first is reverent practice: namely, reverently worshipping that Buddha and all the holy assembly, and so forth; hence it is named 'reverent practice'. Taking the end of one's life as the limit, vowing never to stop, this is sustained practice. The second is exclusive practice: namely, exclusively reciting that Buddha's name, exclusively being mindful of, exclusively imagining, exclusively worshipping, and exclusively praising that Buddha and all the holy assembly, not mixing in other practices; hence it is named 'exclusive practice'. Taking the end of one's life as the limit, vowing never to stop, this is sustained practice. The third is uninterrupted practice: namely, continuously worshipping reverently, reciting the name and praising, recollecting and contemplating, dedicating and making aspirations, thought after thought continuing without allowing other practices to intervene; hence it is named 'uninterrupted practice'. Furthermore, not allowing the afflictions of greed and anger to intervene, repenting as soon as one transgresses, not letting it cross over a thought, a period of the day, or a full day, and constantly maintaining purity; this too is named 'uninterrupted practice'. Taking the end of one's life as the limit, vowing never to stop, this is sustained practice. Moreover, bodhisattvas have already escaped birth-and-death; dedicating the wholesome dharmas they perform to seek the fruit of buddhahood is benefiting oneself; teaching and transforming sentient beings to the end of the future is benefiting others. However, sentient beings of the present time are all bound by afflictions and have not escaped the sufferings of the evil destinies, birth-and-death, and the like; initiating practice in accordance with conditions, they quickly dedicate all roots of virtue together, aspiring to be born in the land of Amitābha Buddha. Having arrived in that land, they have nothing further to fear; the above four modes of practice arise spontaneously, and benefiting oneself and benefiting others are fully accomplished without lack. One should know this.

1.7

Moreover, as the Mañjuśrī-prajñāpāramitā Sūtra states: In explaining the samādhi of single practice, it only urges one to dwell alone in an open and quiet place, abandon all distracted thoughts, focus the mind on one Buddha, not contemplating appearances, and exclusively recite the name. Then within mindfulness, one will see that Amitābha Buddha and all Buddhas. Question: For what reason does it not instruct one to perform contemplation, but directly directs one exclusively to recite the name? What is the intention? Answer: It is because the obstacles of sentient beings are heavy: the object is subtle while the mind is crude, the consciousness flutters and the spirit flies, so contemplation is difficult to accomplish. Therefore, the Great Sage out of compassion directly urges the exclusive recitation of the name. Precisely because recitation of the name is easy, continuity directly brings rebirth. Question: Since one is directed exclusively to recite one Buddha, why is it that when the vision appears, there are many? Is this not the intertwining of the heterodox and the orthodox, where the one and the many appear mixed together? Answer: Buddhas have equally realized [the truth], and their forms have no difference. Even if one is mindful of one and sees many, what great principle does this violate?

1.8

Moreover, as the Contemplation Sūtra states: When the Buddha urges sitting in contemplation, worshipping, and being mindful, facing the west is supreme. Just as when a tree first leans, its falling will inevitably follow its bend. Therefore, if there are practical hindrances and one cannot manage to face the west, merely forming the thought of facing west will also suffice. Question: All Buddhas equally realize the three bodies, and the fruition of compassion and wisdom is also complete without distinction; worshipping and being mindful in any direction or reciting the name of any one Buddha should also bring rebirth. Why do you exclusively praise the west and urge exclusive worship and mindfulness of it? What is the meaning? Answer: That which the Buddhas realize is equal and one; yet if comprehended in terms of vows and practices, it is not without causes and conditions. Amitābha, the World-Honoured One, originally made profound and weighty vows to gather and transform the ten directions through his light and name; if one only has a faithful mind, seeking and being mindful from the end of a lifetime down to ten recitations or a single recitation, one easily attains rebirth through the Buddha's vow-power. Therefore, Śākyamuni and all the Buddhas urge one toward the west as a distinct distinction; it is not that reciting and being mindful of other Buddhas cannot eliminate obstacles and eradicate transgressions. One should know this.

1.9

If one can continuously maintain thought after thought as described above, taking the end of one's life as the limit, ten will mean ten are reborn, and a hundred will mean a hundred are reborn. Why is this? Because without external miscellaneous conditions, right mindfulness is obtained; because it accords with the Buddha's primal vow; because it does not go against the teaching; and because it complies with the Buddha's words. If one wishes to abandon exclusive practice and cultivate miscellaneous practices, among a hundred, barely one or two attain it; among a thousand, barely three or five attain it. Why is this? Because disturbed by miscellaneous conditions, one loses right mindfulness; because it does not accord with the Buddha's primal vow; because it goes against the teaching; because it does not comply with the Buddha's words; because the focusing of mindfulness is not continuous; because recollection is interrupted; because dedication and aspiration are not earnest and genuine; because afflictions of greed, anger, and views intervene and interrupt; and because one lacks a mind of shame and repentance. Repentance has three grades: essential, brief, and extensive, as fully explained below; one may use whichever one pleases. Furthermore, it is because one does not continuously think of repaying that Buddha's kindness; a mind of slight arrogance arises, and though performing deeds and practices, one always accords with fame and profit; self-conceit blinds oneself, so that one does not associate with fellow-practicing spiritual friends; and one delights in approaching miscellaneous conditions, obstructing oneself and obstructing others from the right practice for rebirth. Why is this? Recently, I have personally seen and heard that among monastics and laypersons of various regions, understanding and practice differ, and exclusive and miscellaneous practices are distinct. If only one acts with exclusive intention, ten will mean ten are reborn; if cultivating miscellaneous practices without a sincere mind, not one in a thousand succeeds. The gains and losses of these two practices have already been distinguished above; I respectfully hope that all who seek rebirth will carefully reflect on this themselves. Having now been able in this lifetime to aspire for rebirth in that land, in walking, standing, sitting, and lying down, one must exert the mind and restrain oneself, not slacking by day or by night, taking the end of one's life as the limit. At most it is a lifetime, which seems like a little hardship; the preceding thought marks the end of life, and the subsequent thought brings rebirth in that land, perpetually enjoying the unconditioned Dharma joy through long kalpas, up until attaining buddhahood without undergoing birth-and-death. Is this not delightful! One should know this.

1.10

First: Respectfully relying on the Larger Sūtra, in which Śākyamuni Buddha urges worshipping and praising Amitābha Buddha’s twelve radiant names to seek and aspire for rebirth; nineteen prostrations, to be performed at sunset; adopting intermediate or lower repentance is also permissible.

1.11

Namo to Śākyamuni Buddha and all the Three Jewels.

1.12

I now bow my head in worship, dedicating [this merit] with the aspiration to be born in the Land of Immeasurable Life.

1.13

(This one Buddha is the present teacher of monastics and laypersons alike. To speak of the Three Jewels is to speak of an immeasurable field of merit. If one can make a single prostration in worship, this is mindfully repaying the teacher's kindness in order to accomplish one's own practice. Through this single practice, one dedicates [the merit] with the aspiration for rebirth.)

1.14

Namo to all the Three Jewels throughout the ten directions and the three times, exhausting empty space and pervading the Dharma realm, in lands as numerous as fine dust particles.

1.15

I now bow my head in worship, dedicating [this merit] with the aspiration to be born in the Land of Immeasurable Life.

1.16

(Now, empty space in the ten directions is boundless, and the Three Jewels are infinite. If one performs a single prostration in worship, it is an immeasurable field of merit and inexhaustible virtue. Being able to worship with a sincere mind in a single prostration, upon each Buddha, each Dharma, each bodhisattva and holy monastic, and each relic, one obtains the roots of virtue conducive to liberation of bodily, verbal, and mental karma to nurture and benefit the practitioner, in order to accomplish one's own karma. Through this single practice, one dedicates [the merit] with the aspiration for rebirth.)

1.17

Namo to Amitābha Buddha of Sukhāvatī in the west.

1.18

I vow, together with sentient beings, all to take refuge; / Therefore I bow my head in worship and will be born in that land.

1.19

(Question: Why is he called Amitābha? Answer: The Amitābha Sūtra and the Contemplation Sūtra state: That Buddha's light is immeasurable, shining without hindrance upon the lands of the ten directions; it only looks upon and gathers in sentient beings who practice mindfulness of the Buddha, never abandoning them, and therefore he is named Amitābha. The life span of that Buddha and of his people lasts for immeasurable, boundless asaṃkhyeya kalpas, and therefore he is named Amitābha. Furthermore, Śākyamuni Buddha and the buddhas of the ten directions praise the light of Amitābha with twelve names, universally encouraging sentient beings. For those who recite his name and worship him in unbroken succession, in their present life they attain immeasurable merit, and after their lives end they will surely attain rebirth. As the Larger Sūtra of Immeasurable Life states: If there are sentient beings who encounter this light, their three defilements are eliminated, their bodies and minds become supple and soft, they leap for joy, and a virtuous mind arises within them. If they are in the places of intense suffering in the three wretched realms, upon seeing this light, they are no longer afflicted by suffering; after their lives end, they will all receive liberation. The light of the Buddha of Immeasurable Life shines brilliantly throughout the ten directions, and of the lands of all buddhas, there are none where it is not heard of. Not only do I now praise his light, but all buddhas, śrāvakas, pratyekabuddhas, and assemblies of bodhisattvas all join in praising it in the same way. If there are sentient beings who hear of the awesome power and virtue of his light, and recite and speak of it day and night with a sincere mind without interruption, in accordance with their aspiration they will attain rebirth in that land, and will constantly be praised together by the assemblies of bodhisattvas and śrāvakas, who will extol their virtues. The Buddha said: Were I to speak of the towering, exquisite, awesome power of the light of the Buddha of Immeasurable Life, even in a kalpa of days and nights I could not exhaust it. I tell all practitioners: you should know that regarding the bodily marks and light of Amitābha, which the Tathāgata Śākyamuni could not exhaustively explain in a kalpa, the Contemplation Sūtra states: Each ray of light shines everywhere throughout the worlds of the ten directions, gathering in sentient beings who practice mindfulness of the Buddha, never abandoning them. Now, since the Contemplation Sūtra presents such an inconceivable, superior, and preeminent condition to gather in and protect practitioners, why do you not continuously recite, contemplate, worship, and remember him, aspiring to be reborn? You should know this.)

1.20

Namo Buddha of Immeasurable Light of Sukhāvatī, the Western Realm.

1.21

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.22

Namo Buddha of Boundless Light of Sukhāvatī, the Western Realm.

1.23

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.24

Namo Buddha of Unhindered Light of Sukhāvatī, the Western Realm.

1.25

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.26

Namo Buddha of Incomparable Light of Sukhāvatī, the Western Realm.

1.27

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.28

Namo Buddha of the King of Blazing Lights of Sukhāvatī, the Western Realm.

1.29

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.30

Namo Buddha of Pure Light of Sukhāvatī, the Western Realm.

1.31

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.32

Namo Buddha of Joyful Light of Sukhāvatī, the Western Realm.

1.33

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.34

Namo Buddha of Wisdom Light of Sukhāvatī, the Western Realm.

1.35

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.36

Namo Buddha of Uninterrupted Light of Sukhāvatī, the Western Realm.

1.37

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.38

Namo Buddha of Inconceivable Light of Sukhāvatī, the Western Realm.

1.39

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.40

Namo Buddha of Ineffable Light of Sukhāvatī, the Western Realm.

1.41

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.42

Namo Buddha of Light Surpassing Sun and Moon of Sukhāvatī, the Western Realm.

1.43

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.44

Namo Amitābha Buddha of Sukhāvatī, the Western Realm.

1.45

Have pity on me, protect and cover me, causing the seed of Dharma to grow; / in this life and subsequent births, may the Buddha constantly gather me in. / I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.46

Namo Avalokiteśvara Bodhisattva of Sukhāvatī, the Western Realm.

1.47

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.48

Namo Mahāsthāmaprāpta Bodhisattva of Sukhāvatī, the Western Realm.

1.49

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.50

([As for] these two bodhisattvas: when all sentient beings are on the verge of death, they together hold a flower pedestal and offer it to the practitioner; Amitābha Buddha emits great radiance that shines upon the practitioner's body, and together with countless transformed buddhas, bodhisattvas, śrāvakas, and great assemblies, they simultaneously extend their hands; in the space of a finger-snap, one immediately attains rebirth. To repay their kindness, one makes one bow in worship with a sincere mind.)

1.51

Namo pure great ocean assembly of bodhisattvas of Sukhāvatī, the Western Realm.

1.52

I vow, together with sentient beings, to take refuge; / therefore I bow my head in worship, aspiring to be born in that land.

1.53

(All these bodhisattvas also accompany the Buddha to come and welcome the practitioner. To repay their kindness, one makes one bow in worship with a sincere mind.)

1.54

Universally on behalf of teachers, monks, parents, spiritual friends, and sentient beings throughout the Dharma realm, may the three hindrances be severed, and may we together attain rebirth in the land of Amitābha Buddha; we take refuge and repent.

1.55

With a sincere mind, I repent.

1.56

Namo, I repent before the buddhas of the ten directions, wishing to extinguish the roots of all sins. / Now, the goodness cultivated over long or short durations / I dedicate as the cause of peace and bliss for myself and others. / May it constantly be that at the time of death for all beings, / superior conditions and superior realms all appear before them. / May we behold Amitābha, the Lord of Great Compassion, / Avalokiteśvara, Mahāsthāmaprāpta, and the Honoured Ones of the ten directions; / we look upward and pray that their divine light shines on us and their hands are extended to us, / and that riding upon the Buddha's primal vow, we are born in that land.

1.57

Having repented, dedicated [merit], and made aspirations, with a sincere mind I take refuge in Amitābha Buddha.

1.58

Next, the chanting of hymns is concluded.

1.59

Reciting verses to make aspirations.

1.60

By all the merit of worship and repentance, / I vow that at the time of death, / I may see the Buddha of Immeasurable Life, / with his body of boundless merit. / Having seen that Buddha, / may I and other believers / attain the eye free from defilement, / be reborn in the Land of Peace and Bliss, / and achieve unsurpassed bodhi.

1.61

Having completed worship and repentance, revering everything.

1.62

Taking refuge in the Buddha, may we attain bodhi, / and the mind of the Way never retrogress.

1.63

I vow, together with all sentient beings, to turn my aspiration toward rebirth in the Land of Immeasurable Life.

1.64

Taking refuge in the Dharma, sarvajña (all-knowledge), / may we attain the great gate of dhāraṇī.

1.65

I vow, together with all sentient beings, to turn my aspiration toward rebirth in the Land of Immeasurable Life.

1.66

Taking refuge in the Saṅgha, putting an end to disputes, / may we enter together the ocean of harmony.

1.67

I vow, together with all sentient beings, to turn my aspiration toward rebirth in the Land of Immeasurable Life.

1.68

May all sentient beings purify their three karmic actions and uphold the Buddha's teachings. Prostrations to all the worthy and holy ones. I vow, together with all sentient beings, to turn my aspiration toward rebirth in the Land of Immeasurable Life.

1.69

All people in the assembly, listen to the recitation of the verse on impermanence at sunset.

1.70

In the human realm, hastily managing diverse affairs, / one fails to perceive that years and life pass away day and night; / like a lamp in the wind, its extinguishing is hard to predict; / bustling restlessly through the six destinies, there is no fixed destination. / Not having attained liberation to emerge from the sea of suffering, / how could one remain at ease without alarm and fear? / Hearing this, while each of you is strong and vigorous, / urge and encourage yourselves to seek eternal abiding.

1.71

Having spoken this verse, one should further make aspirations with mind and mouth.

1.72

May we disciples, when our lives come to an end, have minds that are not inverted, minds that are not confused, minds that do not lose mindfulness; may our bodies and minds be free from all suffering and distress, and may body and mind experience bliss as if entering dhyāna. May the holy assembly appear before us, and riding upon the Buddha's primal vow, may we attain rebirth in the highest grade in the land of Amitābha Buddha. Having arrived in that land, may we attain the six supernormal powers, enter the realms of the ten directions, and rescue and gather in suffering sentient beings. As long as empty space and the Dharma realm endure, so too shall my vows endure. Having made this aspiration, with a sincere mind I take refuge in Amitābha Buddha.

1.73

The verse for the early night says:

1.74

Afflictions are bottomless in their depth; / the ocean of saṃsāra is boundless. / When the boat to cross over suffering is not yet built, / how can you delight in sleep? / Be courageous and diligently exert yourself; / gather your mind and remain constantly in dhyāna.

1.75

The verse for the middle of the night says:

1.76

Do not lie down embracing a foul corpse, / a combination of various impurities nominally called a person! / Like one stricken with serious illness with an arrow penetrating the body, / when all manner of bitter pains gather, how could one sleep?

1.77

The verse for the late night says:

1.78

Time flows and shifts away, / and suddenly the beginning of the fifth watch arrives. / Impermanence arrives thought by thought; / one constantly dwells alongside the King of Death. / I urge all those who practice the Way / to cultivate diligently until nothing remains.

1.79

The verse for dawn says:

1.80

If you wish to seek the bliss of tranquil extinction,
you should learn the methods of a śramaṇa,
supporting physical life with food and clothing,
taking fine or coarse as the community receives.

1.81

Let the assembly each recite the six recollections this morning.

1.82

The verse for midday says:

1.83

Human life without vigor
is like a tree without roots;
if one picks a flower and sets it in the midday sun,
how long can it stay fresh?
Human life is also like this,
impermanent in a mere instant.
I urge all practitioners of the Way:
cultivate diligently so as to attain the ultimate truth.

1.84

Second: the śramaṇa Shandao reverently draws upon the essential passages of the Larger Sūtra to compose verses of worship and praise, comprising twenty-four prostrations to be performed at the first watch of the night. The repentance is the same as before and after.

1.85

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.86

Amitābha's ocean of wisdom and vows
is profound, vast, and without shore or bottom.
Hearing his name and desiring rebirth,
all will reach that land.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.87

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.88

In this world,
sixty-seven hundred million
non-retrogressing bodhisattvas
shall all attain rebirth there.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.89

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.90

Bodhisattvas of minor practice
and those cultivating little merit,
their number is beyond calculation,
and all shall attain rebirth there.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.91

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.92

In the Buddha-lands of the ten directions,
the assemblies of bodhisattvas and monks
cannot be counted even exhausting kalpas,
and all shall attain rebirth there.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.93

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.94

All the bodhisattvas
each bring wondrous celestial flowers,
precious incense, and priceless robes
to make offerings to Amitābha Buddha.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.95

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.96

All play celestial music together,
producing harmonious and elegant sounds,
singing praises of the Most Supremely Honoured One
to make offerings to Amitābha Buddha.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.97

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.98

The sun of wisdom illuminates the world,
dispelling the clouds of birth and death.
Respectfully circumambulating him three times,
they bow their heads to the Honoured Amitābha.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.99

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.100

Seeing that adorned and pure land,
so subtle, wondrous, and inconceivable,
they arouse the unsurpassed mind:
"May my land be likewise!"
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.101

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.102

Thereupon, the Honoured One of Immeasurable [Light and Life]
changes his expression and breaks into a joyous smile,
his mouth emitting countless rays of light
that universally illuminate the lands of the ten directions.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.103

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.104

The returning light encircles his body
three times and enters through his crown;
all the assemblies of devas and humans
dance with boundless joy.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.105

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.106

His brahma-voice like rolling thunder,
its eight tones conveying wondrous sounds:
"Noble beings arriving from the ten directions,
I fully know your vows."
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.107

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.108

Reaching that adorned and pure land,
they swiftly attain supernormal powers,
and unfailingly from the Honoured One of Immeasurable [Light and Life]
receive prediction to achieve equal and perfect enlightenment.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.109

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.110

Serving hundreds of millions of Tathāgatas,
they fly and manifest throughout all kṣetras;
respectful and joyful they depart,
and return again to the Land of Nurturing Peace.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.111

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.112

If someone lacks the roots of good,
they cannot hear the Buddha's name;
arrogant, corrupt, and indolent,
it is hard for them to believe this Dharma.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.113

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.114

Having seen Buddhas in past lives,
one is able to believe this matter;
humbly and respectfully hearing and practicing it,
one leaps with great joy.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.115

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.116

Whoever gets to hear that
name of Amitābha Buddha
and rejoices even for a single thought-moment,
all shall attain rebirth there.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.117

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.118

Even if fire filled the great trichiliocosm,
pass straight through to hear the Buddha's name;
hearing the name and joyfully praising it,
all shall attain rebirth there.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.119

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.120

Ten thousand years after the Three Jewels perish,
this sūtra will remain for a hundred years;
those who hear it then for a single thought-moment
shall all attain rebirth there.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.121

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.122

An era with a Buddha is exceedingly hard to encounter,
and for humans to have faith and wisdom is hard;
to meet and hear this rare Dharma
is yet the most difficult of all.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.123

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.124

Believing oneself and teaching others to believe
is among difficulties even more difficult;
spreading universal transformation with great compassion
truly repays the Buddha's benevolence.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.125

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.126

Pity and protect me,
so that the seed of Dharma may grow;
in this life and future rebirths,
may the Buddha constantly gather me in.
May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.127

Namo, with utmost mind I take refuge in and bow to Avalokiteśvara Bodhisattva of the Western Land of Sukhāvatī.

1.128

May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.129

Namo, with utmost mind I take refuge in and bow to Mahāsthāmaprāpta Bodhisattva of the Western Land of Sukhāvatī.

1.130

May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.131

Namo, with utmost mind I take refuge in and bow to the assembly of all bodhisattvas, the pure ocean-like multitude of the Western Land of Sukhāvatī.

1.132

May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.133

Universally on behalf of preceptors, monks, parents, spiritual friends, and sentient beings throughout the Dharma realm, to sever the three hindrances and together attain rebirth in the land of Amitābha Buddha, we take refuge and repent.

1.134

Third: reverently drawing upon Bodhisattva Nāgārjuna's verses of worship and praise aspiring for rebirth, comprising sixteen prostrations to be performed at the middle watch of the night (repentance is the same as before and after).

1.135

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.136

I bow my head to the One revered by devas and humans,
the rṣi Amitābha, the Two-Footed Honoured One,
who in that subtle, wondrous Land of Peace and Bliss
is encircled by an assembly of immeasurable Buddha-sons.

1.137

May I, together with all sentient beings,
be reborn in the Land of Peace and Bliss.

1.138

Namo, with utmost mind I take refuge in and bow to Amitābha Buddha of the West.

1.139

His golden body is pure like the king of mountains,
His practice of śamatha is like an elephant's gait,
His two eyes are pure like blue lotus blossoms;
Therefore I bow my head and worship the Honoured Amitābha.

1.140

May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.141

Namo: With a sincere mind, I take refuge and worship Amitābha Buddha of the western direction.

1.142

His face is completely round and pure like the full moon,
His majestic radiance is like a thousand suns and moons,
His voice is like the heavenly drum and the kokila bird;
Therefore I bow my head and worship the Honoured Amitābha.

1.143

May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.144

Namo: With a sincere mind, I take refuge and worship Amitābha Buddha of the western direction.

1.145

He dwells within the crown worn atop Avalokiteśvara's head,
Adorned with various wondrous signs and jewels,
Able to subjugate the arrogant pride of non-Buddhists and māras;
Therefore I bow my head and worship the Honoured Amitābha.

1.146

May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.147

Namo: With a sincere mind, I take refuge and worship Amitābha Buddha of the western direction.

1.148

Incomparable, stainless, and vastly pure,
His manifold virtues are dazzling white like empty space,
Performing benefits with sovereignty;
Therefore I bow my head and worship the Honoured Amitābha.

1.149

May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.150

Namo: With a sincere mind, I take refuge and worship Amitābha Buddha of the western direction.

1.151

The assembly of renowned bodhisattvas from the ten directions,
And immeasurable hosts of māras constantly praise him;
For the sake of all sentient beings he abides through the power of his vows;
Therefore I bow my head and worship the Honoured Amitābha.

1.152

May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.153

Namo: With a sincere mind, I take refuge and worship Amitābha Buddha of the western direction.

1.154

Flowers grow in the pond with golden sands and interspersed jewels,
Wondrous terrace seats formed from roots of virtue;
Upon those seats he is like the king of mountains;
Therefore I bow my head and worship the Honoured Amitābha.

1.155

May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.156

Namo: With a sincere mind, I take refuge and worship Amitābha Buddha of the western direction.

1.157

The sons of the Buddha arriving from the ten directions
Manifest supernormal powers and reach [the Land of] Peace and Bliss;
Gazing up at the Honoured One's face, they constantly pay reverence;
Therefore I bow my head and worship the Honoured Amitābha.

1.158

May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.159

Namo: With a sincere mind, I take refuge and worship Amitābha Buddha of the western direction.

1.160

All forms of existence are impermanent, non-self, and the like,
Also like the moon in the water, lightning, shadows, and dew;
For the assembly he expounds the Dharma without names or characters;
Therefore I bow my head and worship the Honoured Amitābha.

1.161

May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.162

Namo: With a sincere mind, I take refuge and worship Amitābha Buddha of the western direction.

1.163

In that Honoured One's buddha-realm there are no evil designations,
Nor is there fear of women or the evil destinies;
The multitude reveres that Honoured One with sincere minds;
Therefore I bow my head and worship the Honoured Amitābha.

1.164

May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.165

Namo: With a sincere mind, I take refuge and worship Amitābha Buddha of the western direction.

1.166

That Honoured One's realm of immeasurable skilful means
Has no evil friends or [evil] destinies;
Those reborn there do not regress until reaching bodhi;
Therefore I bow my head and worship the Honoured Amitābha.

1.167

May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.168

Namo: With a sincere mind, I take refuge and worship Amitābha Buddha of the western direction.

1.169

I have spoken of the matters of that Honoured One's virtues,
Whose manifold good deeds are boundless like ocean water;
May whatever pure roots of virtue have been obtained
Be dedicated to all sentient beings, that they be reborn in that realm.

1.170

May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.171

Namo: With a sincere mind, I take refuge and worship Amitābha Buddha of the western direction.

1.172

Out of pity, protect and shelter me,
Cause the seed of Dharma to increase;
In this life and in future births,
May the Buddha constantly embrace me.
May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.173

Namo: With a sincere mind, I take refuge and worship Bodhisattva Avalokiteśvara of the Western World of Sukhāvatī.

1.174

May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.175

Namo: With a sincere mind, I take refuge and worship Bodhisattva Mahāsthāmaprāpta of the Western World of Sukhāvatī.

1.176

May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.177

Namo: With a sincere mind, I take refuge and worship the pure great ocean-like assembly of bodhisattvas of the Western World of Sukhāvatī.

1.178

May I, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.

1.179

Universally on behalf of teachers, monks, parents, spiritual friends, and sentient beings throughout the Dharma realm, cutting off the three obstacles so that we may together attain rebirth in the realm of Amitābha Buddha, I take refuge and repent.

1.180

With a sincere mind, I repent:

1.181

Since receiving a body in beginningless time,
I have constantly inflicted the ten unwholesome actions upon sentient beings,
Been unfilial to parents, slandered the Three Jewels,
And committed the unwholesome karma of the five heinous crimes.
Due to the causes and conditions of these manifold sins,
Delusive thinking and inverted views produced bonds and fetters;
I ought to undergo immeasurable suffering of birth and death;
Bowing my head in repentance, I vow that they be extinguished.

1.182

Having repented, with a sincere mind I take refuge in Amitābha Buddha.

1.183

With a sincere mind, I entreat [the buddhas]:

1.184

The buddhas, the unexcelled honoured ones of great compassion,
Constantly illuminate the three realms with the wisdom of emptiness;
Sentient beings, blind and benighted, are unaware,
Ever submerged in the great ocean of suffering in birth and death.
In order to deliver all beings from manifold suffering,
I entreat them to constantly abide and turn the wheel of the Dharma.

1.185

Having entreated, with a sincere mind I take refuge in Amitābha Buddha.

1.186

With a sincere mind, I rejoice [in merit]:

1.187

Harbouring jealousy throughout past kalpas,
My arrogance and indulgence arose from ignorance;
Constantly with the fire of anger and malevolence,
I burned the roots of virtue of wisdom, loving-kindness, and compassion.
Only today, reflecting upon this, have I awakened;
I arouse a mind of great vigor and rejoicing.

1.188

Having rejoiced, with a sincere mind I take refuge in Amitābha Buddha.

1.189

With a sincere mind, I dedicate [merit]:

1.190

Wandering within the three realms,
Through ignorance and craving entering the prison of the womb,
Having been born, returning to old age and death,
Submerged in the ocean of suffering;
Now I cultivate this merit,
Dedicating it for rebirth in the Land of Peace and Bliss.

1.191

Having dedicated [merit], with a sincere mind I take refuge in Amitābha Buddha.

1.192

With a sincere mind, I make vows:

1.193

I vow to abandon this womb-born form,
To be reborn in the Land of Peace and Bliss,
Quickly to see Amitābha Buddha's
Body of boundless merit;
To attend upon all the Tathāgatas,
And likewise upon the worthy and sage ones;
To obtain the six supernormal powers,
To rescue and embrace suffering sentient beings;
Even if space and the Dharma realm were exhausted,
My vows would still remain like this.

English (machine translation)

Contents

Text