集諸經禮懺儀 2
English (machine translation) 2
- Language
- English
2.1
Compiled by Śramaṇa Zhisheng of the Western Chongfu Monastery under the Great Tang
2.2
Recorded and collected by Bhikṣu Shandao
2.3
Verses of Homage and Praise for Rebirth in the Pure Land, in one fascicle, exhorting all sentient beings to vow to be reborn in the western land of Sukhāvatī, the country of Amitābha Buddha. The verses of praise and homage for the six periods are respectfully collected in one place in accordance with Mahāyāna scriptures, as well as the praises for rebirth composed by Nāgārjuna, Vasubandhu, and śramaṇas of this land, divided into the six periods, solely desiring continuous mindful focus to aid in achieving the benefit of rebirth, and also wishing to enlighten those who have not yet heard, extending to distant generations. What are they?
2.4
First: In accordance with Śākyamuni and the Buddhas of the ten directions praising Amitābha's names of the twelve lights, exhorting the recitation, homage, and mindfulness that ensure rebirth in that country. Nineteen prostrations, to be performed at sunset.
2.5
Second: Respectfully gathering essential passages according to Mahāyāna scriptures to form verses of homage and praise. Twenty-three prostrations, to be performed during the first watch of the night.
2.6
Third: According to Bodhisattva Nāgārjuna's verses of homage and praise aspiring for rebirth. Sixteen prostrations, to be performed at midnight.
2.7
Fourth: According to Bodhisattva Vasubandhu's verses of homage and praise aspiring for rebirth. Twenty prostrations, to be performed during the late watch of the night.
2.8
Fifth: According to Dharma Master Yancong's verses of homage and praise aspiring for rebirth. Twenty-two prostrations, to be performed in the morning.
2.9
Sixth: Monastic Shandao's verses of homage and praise aspiring for rebirth, making twenty prostrations based on the sixteen contemplations, to be performed at midday.
2.10
Question: Now, if one wishes to encourage people to attain rebirth [in the Pure Land], it is not yet known how they should settle the mind, arouse practice, and cultivate action so that they are certain to attain rebirth in that land? Answer: For those who definitely wish to be born in that land, as taught in the Contemplation Sūtra, they must first possess the three minds, and then they will definitely attain rebirth. What are the three? The first is the sincere mind: that is to say, worshipping that Buddha with bodily karma, praising and extolling that Buddha with vocal karma, and focusing single-mindedly on contemplating that Buddha with mental karma. Whenever one initiates these three karmas, they must be genuine; hence it is called the sincere mind. The second is the deep mind: that is, a mind of genuine faith. One faithfully knows that one is oneself an ordinary person fully endowed with afflictions, with slight and few roots of goodness, transmigrating through the three realms without escaping the burning house; and now one faithfully knows that by Amitābha's original vast vows, and by reciting his name down to ten times, one will definitely attain rebirth, without even a single thought of doubt; hence it is called the deep mind. The third is the mind of dedication and aspiration: all roots of goodness that one performs are entirely dedicated with the aspiration for rebirth; hence it is called the mind of dedication and aspiration. If one is endowed with these three minds, one will definitely attain rebirth. If one lacks even a single mind, one will not attain rebirth. One should know this as fully explained in the Contemplation Sūtra.
2.11
Furthermore, as Vasubandhu's Treatise on the Pure Land says: If there are those who aspire to be born in that land, they are encouraged to cultivate the five gates of mindfulness. If they possess these five gates, they will definitely attain rebirth. What are the five? The first is the gate of bodily worship: that is to say, with a single, dedicated mind of utmost reverence, joining one's palms, offering incense and flowers, and worshipping that Amitābha Buddha. Worship means exclusively worshipping that Buddha, making the end of one's life the limit, without mixing in other worship; hence it is called the gate of worship.
2.12
The second is the gate of vocal praise: that is to say, exclusively recollecting and praising the bodily marks and light of that Buddha, the bodily marks and light of all the noble multitude, and all the radiant adornments of jewels in that land; hence it is called the gate of praise.
2.13
The third is the gate of mental recollection and contemplation: that is to say, with an exclusive mind, recollecting and contemplating the bodily marks and light of that Buddha and all the noble multitude, the adornments of the land, and so forth. As the Contemplation Sūtra says, except only when sleeping, one constantly recollects, constantly remembers, constantly envisions, and constantly contemplates these matters. Hence it is called the gate of contemplation.
2.14
The fourth is the gate of making aspirations: that is to say, with a focused mind, whether by day or by night, at all times and in all places, through the merit performed in the three karmas and four deportments, without distinguishing beginning, middle, or end, one must make the vow in a genuine mind aspiring to be born in that land; hence it is called the gate of making aspirations.
2.15
The fifth is the gate of dedication: that is to say, with a focused mind, whether regarding the roots of goodness one has performed oneself or the roots of goodness performed by all the noble and ordinary beings of the three vehicles and five paths, one deeply generates rejoicing. Just as the Buddhas and Bodhisattvas rejoice, I too rejoice in the same way. Taking these roots of goodness of rejoicing and the roots of goodness one has performed oneself, one shares them entirely with sentient beings and dedicates them [to rebirth] in that land; hence it is called the gate of dedication.
2.16
Furthermore, having arrived in that land, one attains the six supernormal powers and returns into birth-and-death to teach and transform sentient beings, exhausting the future limit with a mind free of weariness or satiety, up to the attainment of buddhahood. This too is called the gate of dedication. When the five gates are fully possessed, one will definitely attain rebirth. Each gate unites with the above three minds, and whatever karmic practices one initiates, whether many or few, are all called genuine karmas. One should know this.
2.17
Furthermore, one contemplates and practices the four methods of cultivation to spur on the practice of the three minds and five [gates of] mindfulness, so that one quickly attains rebirth. What are the four?
2.18
The first is cultivation with reverence: that is to say, reverently worshipping that Buddha and all his noble multitude; hence it is called cultivation with reverence. Making the end of one's life the limit, vowing never to halt midway, this is long-term cultivation.
2.19
The second is cultivation without remainder: that is to say, exclusively reciting that Buddha's name, exclusively recollecting, exclusively envisioning, exclusively worshipping, and exclusively praising that Buddha and all the noble multitude, without mixing in other karmas; hence it is called cultivation without remainder. Making the end of one's life the limit, vowing never to halt midway, this is long-term cultivation.
2.20
The third is uninterrupted cultivation: that is to say, continuously worshipping with reverence, reciting the name, praising, recollecting, contemplating, dedicating, and making vows, mind after mind in succession, without letting other karmas intervene; hence it is called uninterrupted cultivation. Furthermore, not letting the afflictions of greed and anger intervene, repenting as soon as one transgresses, not allowing it to separate into another thought, another hour, or another day, constantly keeping [the mind] pure—this is also called uninterrupted cultivation. Making the end of one's life the limit, vowing never to halt midway, this is long-term cultivation.
2.21
Furthermore, a Bodhisattva has already escaped birth-and-death; the good qualities they cultivate are dedicated to seeking the fruit of buddhahood, which is benefiting oneself; teaching and transforming sentient beings to the end of the future limit is benefiting others. Yet the sentient beings of the present time are all bound by afflictions and have not escaped the suffering of the evil destinies and birth-and-death. Following conditions, they initiate practice in all roots of goodness; let them quickly dedicate their vows toward rebirth in Amitābha Buddha's land. Having arrived in that land, they will have nothing further to fear, the four cultivations above will function naturally and spontaneously, and benefiting oneself and benefiting others will be completely fulfilled. One should know this.
2.22
Furthermore, as the Mañjuśrī-prajñā says: To clarify the samādhi of one practice, it only encourages staying alone in a secluded and quiet place, abandoning all distracting thoughts, fixing the mind upon one Buddha, not contemplating physical marks, and exclusively reciting the name; then in the midst of mindfulness, one will behold that Amitābha Buddha and all Buddhas. Question: Why does it not instruct one to practice contemplation, but directly directs one to exclusively recite the name? What is the meaning of this?
2.23
Answer: It is because sentient beings' obstacles are heavy, the object is subtle while the mind is coarse, and consciousness flutters and the spirit flits about, so contemplation is difficult to accomplish. For this reason, the Great Sage took pity and directly encouraged exclusively reciting the name. Precisely because reciting the name is easy, continuity leads immediately to rebirth. Question: Since one is directed to exclusively recite [the name of] one Buddha, why is it that when the object appears, there are many? Could this not be a confusion of the heterodox and the orthodox, a mixed appearance of one and many?
2.24
Answer: Buddha and Buddha realize equally; in bodily form there is no difference. Even if one is mindful of one and sees many, what great principle does this violate?
2.25
Furthermore, as the Contemplation Sūtra says: In contemplation while walking, contemplation while sitting, worship, mindfulness, and so forth, facing the west is supreme. Just as a tree leans first, when it falls it must follow the bend. Therefore, if there are unavoidable matters that prevent one from facing west, merely forming the thought of facing west is also sufficient. Question: All Buddhas equally realize the three bodies, and their fruits of compassion and wisdom are perfected and should also be no different; according to the direction, worshipping, being mindful of, and regularly reciting [the name of] any single Buddha should also enable rebirth. Why then do you exclusively praise the West and encourage exclusively worshipping and being mindful of it? What meaning is there? Answer: What all Buddhas realize is equal and one; yet if one considers vows and practices, it is not without specific causes and conditions. Amitābha the World-Honoured One originally made deep and momentous vows, vowing to embrace and transform the ten directions through his light and name. If only sentient beings generate a mind of faith, seeking and recollecting throughout a whole lifetime down to ten recitations or a single recitation, through the Buddha's vow-power they will easily attain rebirth. For this reason, Śākyamuni and all the Buddhas encourage facing the west, precisely to make this distinction. It is not that reciting and being mindful of other Buddhas cannot eliminate obstacles and eradicate sins. One should know this. If one can continuously maintain thought after thought as described above, making the end of one's life the limit, then ten out of ten will be reborn, and a hundred out of a hundred will be reborn. Why is this? Because free from external distracting conditions, one attains right mindfulness; because one accords with the Buddha's original vow; because one does not oppose the teaching; and because one complies with the Buddha's words. If one wishes to abandon exclusive practice and cultivate mixed karmas, then out of a hundred, rarely will one or two succeed, and out of a thousand, rarely will three or five succeed. Why is this? It is because through distracting conditions one becomes agitated and loses right mindfulness; because one does not accord with the Buddha's original vow; because one is contrary to the teaching; because one does not comply with the Buddha's words; because the fixing of mindfulness is not continuous; because recollecting and envisioning are interrupted; because dedication and aspiration are not earnest and genuine; because afflictions of greed, anger, and various views intervene and cause interruptions; and because one lacks a mind of shame and repentance. Repentance has three grades: first, essential; second, abbreviated; third, extensive; as explained fully below, whichever one uses according to one's wish is acceptable. Furthermore, it is because one does not continuously think of repaying that Buddha's benevolence; because one's mind generates arrogance, and although one performs practices, they constantly accord with fame and profit; because self and others are obstructed by conceit, not drawing near to fellow spiritual friends who share the practice; and because one enjoys being near distracting conditions, obstructing oneself and obstructing others from the right practice for rebirth. Why is this so? Recently, I have personally seen and heard of monastics and laypeople in various places: their understanding and practice differ, and their exclusivity and mixed practice are distinct. Provided they act with an exclusive mind, ten out of ten are reborn; but among those who cultivate mixed practices without a mind of utmost sincerity, there is not even one in a thousand. The gains and losses of these two practices have been distinguished as above. I respectfully hope that all who seek rebirth will carefully consider this for themselves. Those who are already able in this present body to aspire to be born in that land must urge their minds and discipline themselves whether walking, standing, sitting, or lying down, day and night without neglect, making the end of their lives the limit. It is only for a single lifetime, like a small suffering; with the preceding thought one's life ends, and with the following thought one is born immediately in that land, through long times and eternal kalpas constantly experiencing unconditioned Dharma-bliss, up to the attainment of buddhahood without passing through birth-and-death. How could that not be joyful! One should know this.
2.26
First: The Buddha encourages worshipping and praising the twelve names of Amitābha Buddha's light, seeking and aspiring to rebirth; nineteen prostrations, worshipped at sunset. Adopting the middling or lower repentance is also acceptable. Namo Śākyamuni Buddha and all the Triratna; I now bow my head in worship, dedicating my aspiration to rebirth in the Land of Immeasurable Life. This single Buddha is currently the master of both monastics and laypeople of the present time. The term 'Triratna' means an immeasurable field of merit. If one can make even a single prostration in worship, that is being mindful of repaying the master's benevolence to accomplish one's own practice. Through this single practice, one dedicates one's aspiration to rebirth.
2.27
Namo to all the Triratna in the dust-mote lands throughout empty space and the entire dharmadhātu in the ten directions and the three periods of time; I now bow my head in worship, dedicating my aspiration to rebirth in the Land of Immeasurable Life. Indeed, space in the ten directions is boundless, and the Triratna is inexhaustible; if one makes a single prostration, it is an immeasurable field of merit and boundless virtue. If one can reverently make a single prostration with utmost sincerity, upon each and every Buddha, upon each and every Dharma, upon each and every Bodhisattva and noble monk, and upon each and every relic, roots of goodness conducive to liberation through bodily, vocal, and mental karma will come to nourish and benefit the practitioner to accomplish one's own practice. Through this single practice, one dedicates one's aspiration to rebirth.
2.28
Namo to Amitābha Buddha of the Western Land of Ultimate Bliss. May I, together with all sentient beings, take refuge; therefore I prostrate with my head to the ground to be born in that land.
2.29
Question: Why is he named Amitābha? Answer: The Amitābha Sūtra and the Contemplation Sūtra say: That Buddha's light is immeasurable, illuminating the lands of the ten directions without hindrance, searching only for sentient beings mindful of the Buddha to embrace them and not abandon them; hence he is named Amitābha Buddha. That Buddha's lifespan and that of his people last for immeasurable, boundless asaṃkhyeya kalpas; hence he is named Amitābha.
2.30
Furthermore, Śākyamuni Buddha and the Buddhas of the ten directions praise the light of Amitābha with twelve names, universally encouraging sentient beings who recite the name and make prostrations continuously without interruption to obtain immeasurable merit in the present life, and definitely attain rebirth after the end of life. As the Sūtra of Immeasurable Life says: If there are sentient beings who encounter this light, the three stains are eliminated, body and mind become gentle and pliant, and they leap with joy as good minds arise. If they are in the places of toil and suffering in the three wretched realms, seeing this light they will have no further distress or afflictions, and after their lives end, all will attain liberation. The light of the Buddha of Immeasurable Life is radiant and brilliant, illuminating the Buddha-lands of the ten directions, and there are none who do not hear of it. Not only do I now praise his light, but all Buddhas, śrāvakas, pratyekabuddhas, and hosts of Bodhisattvas all praise and extol it in the same manner. If there are sentient beings who hear of the majestic divine power and merit of his light, and day and night recite and speak of it continuously with utmost sincerity, according to their aspiration they will attain rebirth in that land, and will constantly be praised and extolled for their merits by all the hosts of Bodhisattvas and śrāvakas. The Buddha said: 'Even if I were to describe the majestic divine power, towering sublimity, and wonder of the light of the Buddha of Immeasurable Life day and night for an entire kalpa, I could not exhaust it.'
2.31
I announce to all practitioners: You should know that as for the bodily marks and light of Amitābha, the Tathāgata Śākyamuni could not finish describing them in an eon. As the Guan jing says: "Each ray of light shines universally upon the worlds of the ten directions, embracing and never forsaking the sentient beings who practice the mindfulness of the Buddha." Now since the Guan jing speaks of such inconceivable, supreme, and superior conditions that embrace and protect practitioners, why not continuously recite [his name], contemplate [him], bow [to him], be mindful of [him], and vow to attain rebirth in the Pure Land? You should know this.
2.32
Namo to the Buddha of Immeasurable Light in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.33
Namo to the Buddha of Boundless Light in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.34
Namo to the Buddha of Unhindered Light in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.35
Namo to the Buddha of Incomparable Light in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.36
Namo to the Buddha, King of Blazing Light, in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.37
Namo to the Buddha of Pure Light in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.38
Namo to the Buddha of Joyful Light in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.39
Namo to the Buddha of Wisdom Light in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.40
Namo to the Buddha of Unceasing Light in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.41
Namo to the Buddha of Inconceivable Light in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.42
Namo to the Buddha of Ineffable Light in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.43
Namo to the Buddha of Light Surpassing the Sun and Moon in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.44
Namo to Amitābha Buddha in the Western Realm, the Land of Utmost Bliss.
2.45
Pity and protect me, / cause the seed of the Dharma to increase; / in this life and subsequent births, / may the Buddha ever embrace and receive me. / I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.46
Namo to Bodhisattva Avalokiteśvara in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.47
Namo to Bodhisattva Mahāsthāmaprāpta in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.48
When any sentient being approaches the end of life, these two bodhisattvas together bring a flower pedestal and present it to the practitioner. Amitābha Buddha emits great light shining upon the practitioner's body, and together with countless transformed buddhas, bodhisattvas, śrāvakas, and the great assembly, he simultaneously extends his hand, so that in the snap of a finger one attains rebirth in the Pure Land. In order to repay this debt of gratitude, with a sincere mind pay homage to them with one prostration.
2.49
Namo to the pure, ocean-like assembly of all bodhisattvas in the Western Realm, the Land of Utmost Bliss. I vow, together with all sentient beings, to take refuge; therefore I prostrate and aspire to be born in that land.
2.50
These bodhisattvas also accompany the Buddha to come and welcome the practitioner. In order to repay this debt of gratitude, with a sincere mind pay homage to them with one prostration.
2.51
Universally on behalf of preceptors, monks, parents, kalyāṇamitras, and sentient beings throughout the dharmadhātu, to eradicate the three obstacles and together attain rebirth in the land of Amitābha Buddha, we take refuge and repent.
2.52
With a sincere mind, I repent:
2.53
Namo, taking refuge and repenting before the Buddhas of the ten directions, / I vow to eradicate the roots of all transgressions. / Now taking the good deeds cultivated over time, / I dedicate them as the cause of peace and bliss for myself and others. / I constantly vow that when everyone approaches the end of life, / superior conditions and superior states will all manifest before them. / May we behold Amitābha, the Lord of Great Compassion, / Avalokiteśvara, Mahāsthāmaprāpta, and the Honoured Ones of the ten directions. / Looking up in contemplation to the divine light, receiving the extended hand, / mounting the power of the Buddha's vows, may we be born in that land. / Having repented, dedicated merit, and made aspirations, with a sincere mind I take refuge in Amitābha Buddha.
2.54
Next, perform the chant and recite the verses of aspiration (from the Ratnagotravibhāga):
2.55
The merits of worship and repentance, / I bestow on all sentient beings, / wishing that when approaching the end of life, / they may see the Buddha of Immeasurable Life / and his body of boundless merit. / May I and all other faithful ones, / having seen that Buddha, / attain the eye free from defilement, / be reborn in the Land of Peace and Bliss, / and achieve unexcelled bodhi.
2.56
Having repented, with all reverence:
2.57
Taking refuge in the Buddha, one attains bodhi, / and the mind of the Way never retrogrades; / taking refuge in the Dharma, one attains sarvajñā, / and obtains the great gateway of dhāraṇī; / taking refuge in the Saṅgha, disputes are ceased, / and together we enter the ocean of harmony.
2.58
Dedicate the wish to be reborn / in the Land of Immeasurable Life. / May all sentient beings / have their three karmas purified / and uphold the teachings of the Buddha.
2.59
I make reverent prostrations to all the worthy and noble ones, and dedicate the wish to be reborn in the Land of Immeasurable Life.
2.60
May the assembly listen to the Gāthā for Dusk:
2.61
In the human realm, in haste busy with many affairs, / unaware of years and life slipping away day and night; / like a lamp in the wind whose quenching cannot be foreseen, / in blind haste through the six destinies without a fixed path. / Not yet having attained liberation to escape the ocean of suffering, / how can one be at ease and without fright? / Let each, while strong, healthy, and vigorous, / urge and encourage oneself to seek the ever-abiding.
2.62
Having recited this verse, one should further make aspirations with mind and mouth: May this disciple, when approaching the end of life, have a mind that is neither inverted, nor confused, nor devoid of right mindfulness; may body and mind be free of all pain and suffering, and may body and mind be peaceful and blissful as if entering meditative concentration. May the noble assembly manifest before me, and riding the Buddha's original vow, may I attain rebirth in the highest grade in the land of Amitābha Buddha. Having arrived in that land, may I attain the six supernatural knowledges, return to the realms of the ten directions, and rescue and embrace suffering sentient beings. As long as empty space and the dharmadhātu endure, so too shall my vows. Having made aspirations, with a sincere mind I take refuge and prostrate to Amitābha Buddha.
2.63
The Gāthā for the First Watch of the Night says:
2.64
Afflictions are bottomlessly deep, / the ocean of birth and death is boundless; / the boat to cross over suffering is not yet established— / how can you take pleasure in sleep? / Strive vigorously and diligently, / gather the mind ever in dhyāna; / diligently practice the six pāramitās, / and the path to bodhi will arise naturally.
2.65
The Gāthā for the Middle Watch of the Night says:
2.66
Rise! Do not lie embracing a foul corpse, / this nominal person made of diverse impurities; / like having a grave illness or an arrow entering the body, / when all pains and sufferings gather, how can you sleep?
2.67
The Gāthā for the Last Watch of the Night says:
2.68
Time shifts and flows away, / suddenly arriving at the beginning of the fifth watch; / impermanence arrives thought after thought, / constantly dwelling together with the King of Death. / I urge all those practicing the Way: / diligently cultivate until nothing remains.
2.69
The Gāthā for Daybreak says:
2.70
Desiring to seek the bliss of cessation, / one should study the practices of a śramaṇa; / let clothing and food support bodily life, / accepting fine or coarse along with the assembly.
2.71
Assembly, at this dawn let each keep in mind the six recollections.
2.72
The Gāthā for Midday says:
2.73
A human life without diligence / is like a tree without roots; / picking flowers and placing them under the sun, / how long can they remain fresh? / Human life is also like this, / impermanent in a mere moment. / I urge all members of the assembly practicing the Way: / diligently cultivate, to reach the Truth.
2.74
Second: The monk Shandao reverently compiled essential passages based on Mahāyāna sūtras to make verses of praise, with twenty-three prostrations to be made during the first watch of the night. The repentance is the same as before and after.
2.75
With a sincere mind, I take refuge and prostrate to Amitābha Buddha of the West.
2.76
Amitābha's ocean of wisdom and vows / is profound, vast, and bottomless; / hearing his name and desiring rebirth, / all will arrive in that land. / I vow, together with all sentient beings, / to be reborn in the Land of Peace and Bliss.
2.77
With a sincere mind, I take refuge and prostrate to Amitābha Buddha of the West.
2.78
In this world, / sixty-seven hundred million / non-retrogressing bodhisattvas / will all attain rebirth there. / I vow, together with all sentient beings, / to be reborn in the Land of Peace and Bliss.
2.79
With a sincere mind, I take refuge and prostrate to Amitābha Buddha of the West.
2.80
Bodhisattvas of lesser practice / and those who have cultivated little merit / are beyond count; / they will all attain rebirth there. / I vow, together with all sentient beings, / to be reborn in the Land of Peace and Bliss.
2.81
With a sincere mind, I take refuge and prostrate to Amitābha Buddha of the West.
2.82
In the buddha-lands of the ten directions, / the assemblies of bodhisattvas and monks, / unreckonable through exhaustive eons, / will all attain rebirth there. / I vow, together with all sentient beings, / to be reborn in the Land of Peace and Bliss.
2.83
With a sincere mind, I take refuge and prostrate to Amitābha Buddha of the West.
2.84
All the bodhisattvas / each bring marvelous heavenly flowers, / precious incense, and priceless robes, / to offer in pūjā to Amitābha Buddha. / I vow, together with all sentient beings, / to be reborn in the Land of Peace and Bliss.
2.85
With a sincere mind, I take refuge and prostrate to Amitābha Buddha of the West.
2.86
All together play heavenly music, / giving voice to harmonious and elegant tones, / singing praises of the Most Supreme Honoured One, / offering pūjā to Amitābha Buddha. / I vow, together with all sentient beings, / to be reborn in the Land of Peace and Bliss.
2.87
With a sincere mind, I take refuge and prostrate to Amitābha Buddha of the West.
2.88
The sun of wisdom shines on the world, / dispelling the clouds of birth and death; / respectfully circumambulating three times, / they bow their heads to Amitābha Buddha. / I vow, together with all sentient beings, / to be reborn in the Land of Peace and Bliss.
2.89
With a sincere mind, I take refuge and prostrate to Amitābha Buddha of the West.
2.90
Seeing that adorned and pure land, / marvelous and inconceivable, / they thereby give rise to the unexcelled mind, / wishing: "May my land be likewise!" / I vow, together with all sentient beings, / to be reborn in the Land of Peace and Bliss.
2.91
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.92
At that time, the Immeasurable Honoured One
changes his expression and breaks into a joyous smile;
from his mouth issue forth countless rays of light,
shining everywhere upon the lands of the ten directions.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.93
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.94
The circling light revolves around his body,
encircles him three times, and enters through the crown of his head.
The entire assembly of devas and humans
leaps up with great joy.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.95
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.96
His brahma-voice is like thunder vibrating,
with eight sounds uttering marvelous tones:
"Noble ones arriving from the ten directions,
I fully know all your vows."
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.97
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.98
Upon reaching that adorned and pure land,
one quickly attains supernormal powers;
one will certainly receive predictions from the Immeasurable Honoured One
and attain equal enlightenment.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.99
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.100
Serving hundreds of millions of Tathāgatas,
flying and transforming throughout all lands,
with reverence and joy they go forth,
and return again to the Land of Nurturing Peace.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.101
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.102
If a person lacks the roots of goodness,
they cannot get to hear the Buddha's name;
marred by arrogance and indolence,
it is difficult for them to have faith in this teaching.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.103
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.104
Having seen various Buddhas in past lives,
one is able to have faith in this matter;
hearing it with humility and reverence, one practices accordingly,
leaping up in immense joy.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.105
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.106
Those who get to hear that name
of Amitābha Buddha,
and are joyful with single-minded devotion,
will all attain rebirth there.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.107
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.108
Even if fire filled the trichiliocosm,
one should pass straight through it to hear the Buddha's name;
hearing the name and praising it with joy,
all will attain rebirth there.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.109
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.110
After ten thousand years when the Triratna has perished,
this sūtra will remain for a hundred years;
those who hear it in that time for even a single thought-moment
will all attain rebirth there.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.111
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.112
A Buddha's era is extremely difficult to encounter;
for a person to have faith and wisdom is difficult;
to encounter and hear this rare teaching,
this is yet the most difficult.
To have faith oneself and teach others to have faith
is still more difficult among the difficult;
with great compassion spreading universal transformation
truly repays the Buddha's kindness.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.113
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.114
Pity and protect me,
causing the seed of the Dharma to increase;
in this life and in future births,
may the Buddha always receive and embrace me.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.115
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction, and Avalokiteśvara Bodhisattva. May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.116
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction, and Mahāsthāmaprāpta Bodhisattva. May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.117
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction, and the pure ocean-like assembly of all Bodhisattvas. May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.118
Universally on behalf of teachers, monks, parents, kalyāṇamitras, and sentient beings throughout the dharmadhātu, to cut off and eliminate the three obstacles and together attain rebirth in the land of Amitābha Buddha, I take refuge and practice deśanā.
2.119
Third, according to Bodhisattva Nāgārjuna's Verses of Homage and Praise Aspiration for Rebirth, sixteen prostrations, performed at midnight. The deśanā is identical to that before and after.
2.120
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.121
I bow my head to the One revered by devas and humans,
Amitābha Buddha, the most honoured among two-footed beings,
in that subtle and wondrous Land of Peace and Joy,
surrounded by an assembly of immeasurable Buddha-sons;
therefore I bow my head to Amitābha Buddha.
2.122
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.123
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.124
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 flowers;
therefore I bow my head to Amitābha Buddha.
2.125
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.126
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.127
His face is perfectly round and pure like the full moon;
his awe-inspiring light is like hundreds of thousands of suns;
his voice is like the heavenly drum and the kokila;
therefore I bow my head to Amitābha Buddha.
2.128
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.129
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.130
Avalokiteśvara wears him on the crown of his head, residing within his diadem,
adorned with jewels of various wondrous marks,
able to subdue the arrogance of tīrthikas and māras;
therefore I bow my head to Amitābha Buddha.
2.131
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.132
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.133
Incomparable, spotless, and vastly pure,
his many virtues are bright and clean like empty space;
he attains mastery in benefiting others;
therefore I bow my head to Amitābha Buddha.
2.134
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.135
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.136
Assemblies of renowned Bodhisattvas of the ten directions
and immeasurable māras always praise him;
he abides through the power of his vows for the sake of sentient beings;
therefore I bow my head to Amitābha Buddha.
2.137
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.138
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.139
Flowers bloom in the jeweled stream ponds with golden floors;
his wondrous terrace seat is formed of roots of goodness;
upon that seat, he is like the king of mountains;
therefore I bow my head to Amitābha Buddha.
2.140
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.141
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.142
All Buddha-sons arriving from the ten directions
manifest supernormal powers and reach the Land of Peace and Joy;
gazing up at his honoured countenance, they are ever reverent;
therefore I bow my head to Amitābha Buddha.
2.143
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.144
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.145
All conditioned states are impermanent, without self, and so forth,
and also like the moon in the water, lightning, or dew;
for the multitude he expounds the Dharma without names or words;
therefore I bow my head to Amitābha Buddha.
2.146
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.147
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.148
In that Honoured One's Buddha-realm, there is no bad reputation,
nor any fear of women or evil destinies;
everyone reveres that Honoured One with utmost mind;
therefore I bow my head to Amitābha Buddha.
2.149
May we, together with all sentient beings, attain rebirth in the Land of Peace and Joy.
2.150
With utmost mind I take refuge and pay homage to Amitābha Buddha of the western direction.
2.151
That Honoured One's realm of boundless skillful means
Has no evil destinies or bad spiritual companions;
Rebirth there is non-retrogressing until bodhi—
Therefore do I bow my head to Amitābha Buddha.
2.152
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.153
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.154
I extol the deeds of that Honoured One's merits:
The multitude of good qualities is boundless like the waters of the ocean.
May whatever pure roots of goodness I have produced
Be dedicated and given to sentient beings, that they may be born in that land.
2.155
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.156
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.157
Pity and protect me,
Causing the seeds of Dharma to increase.
In this life and in future births,
May the Buddha always embrace me.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.158
With wholehearted devotion I take refuge in and bow to Avalokiteśvara Bodhisattva of Sukhāvatī in the West. May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.159
With wholehearted devotion I take refuge in and bow to Mahāsthāmaprāpta Bodhisattva of Sukhāvatī in the West. May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.160
With wholehearted devotion I take refuge in and bow to the assembly of all bodhisattvas, pure like a great ocean, of Sukhāvatī in the West. May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.161
Universally on behalf of our teachers, monks, parents, spiritual companions, and all sentient beings of the dharmadhātu, to sever and eradicate the three obstacles, and together attain rebirth in the land of Amitābha Buddha, I take refuge and confess.
2.162
Wholehearted confession: Since beginningless time, throughout taking on physical forms, I have constantly inflicted the ten unwholesome actions upon sentient beings, been unfilial to parents, slandered the Triratna, and committed the five deeds of immediate retribution and unwholesome karma. By reason of these manifold sins, vain thoughts and inversions have arisen to bind me, and I ought to suffer the immeasurable pains of birth and death. Prostrating, I confess and pray that they be eradicated. Having confessed, with wholehearted devotion I take refuge in and bow to Amitābha Buddha.
2.163
Wholehearted entreaty: The Buddhas, the supreme honoured ones of great compassion, constantly illuminate the three realms of existence with the wisdom of emptiness. Sentient beings, blind and benighted, do not awaken or perceive, perpetually sinking into the great ocean of the suffering of birth and death. To pull the multitudes of beings out of manifold sufferings, I entreat them to abide constantly and turn the wheel of Dharma. Having made entreaty, with wholehearted devotion I take refuge in and bow to Amitābha Buddha.
2.164
Wholehearted rejoicing: Throughout kalpas past I have harboured jealousy; my arrogance and heedlessness arose from delusion. Constantly with the venomous fire of anger and hatred, I burned the roots of goodness of wisdom and compassion. Today, reflecting upon this, I have just begun to awaken, and arouse a mind of great vigor and rejoicing. Having rejoiced, with wholehearted devotion I take refuge in and bow to Amitābha Buddha.
2.165
Wholehearted dedication: Wandering within the three realms of existence, through deluded craving I entered the prison of the womb; having been born, I return to old age and death, submerged in the ocean of suffering. I now cultivate this merit and dedicate it to rebirth in the Land of Peace and Bliss. Having dedicated, with wholehearted devotion I take refuge in and bow to Amitābha Buddha.
2.166
Wholehearted aspiration: I pray to abandon the form of the womb and attain rebirth in the Land of Peace and Bliss; swiftly to behold Amitābha Buddha with his body of boundless merit, and to attend upon and gaze in reverence at all Tathāgatas, and likewise the worthy and noble ones; to attain the power of the six supernatural knowledges, and save and gather in suffering sentient beings, until space and the dharmadhātu are exhausted. My vows are also like this. Having made aspiration, with wholehearted devotion I take refuge in and bow to Amitābha Buddha. (The rest is entirely the same as the method above.)
2.167
Fourth: Relying on Bodhisattva Vasubandhu's verses of praise and aspiration for rebirth, twenty prostrations, performed at the later-night period (confession is the same as before and after).
2.168
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.169
Bhagavat, with single mind
I take refuge in the Tathāgata of Unhindered Light
Pervading the ten directions,
And pray to be born in the Land of Peace and Bliss.
2.170
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.171
Contemplating the characteristics of that realm:
It surpasses the courses of the three realms,
Ultimate like space,
Vast and without boundaries.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.172
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.173
Arising from the right path, great compassion,
And supramundane roots of goodness,
Its pure radiant light is fully replete,
Like a mirror, or the discs of the sun and moon.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.174
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.175
Possessing the nature of all precious jewels,
It is endowed with wonderful adornments;
Its stainless light blazes fiercely,
Bright and pure, shining upon the worlds.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.176
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.177
Jewelled blossoms in tens of millions of kinds
Cover ponds, streams, and springs;
Gentle breezes stir flowers and leaves,
Whose intertwining radiance scatters and spins.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.178
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.179
From the palaces and manifold multi-storey pavilions,
One gazes upon the ten directions without obstruction;
Variegated trees display distinct light and colours;
Jewelled balustrades surround them everywhere.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.180
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.181
Boundless jewels interlace;
Jewelled nets pervade the sky.
Manifold bells ring out,
Proclaiming the wonderful sounds of the Dharma.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.182
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.183
The Brahma-voice awakens beings deeply and far away,
Subtly heard throughout the ten directions;
Amitābha, the fully awakened one,
As Dharma King, expertly upholds it.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.184
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.185
The Tathāgata's pure flower assembly
Is born by transformation from the flowers of proper awakening;
They delight in the flavor of the Buddha's Dharma,
Taking meditation and samādhi as food.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.186
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.187
Eternally freed from bodily and mental distress,
They experience bliss constantly without interruption;
In this realm of Mahāyāna roots of goodness,
All are equal, without even the name of reproach.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.188
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.189
Women, those with defective faculties,
And the lineage of the two vehicles are not born there;
Whatever sentient beings wish and delight in,
Everything can be completely fulfilled.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.190
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.191
On an immeasurable king of great jewels,
A wonderful, pure blossom terrace,
His marks and signs emit light for a fathom,
His bodily appearance surpassing all beings.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.192
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.193
The unshakeable assembly of devas and humans,
The king of the pure ocean of wisdom,
Is like Mount Sumeru, king of mountains,
Supreme, wondrous, with none surpassing him.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
2.194
With wholehearted devotion I take refuge in and bow to Amitābha Buddha of the West.
2.195
The assembly of heroic devas and humans
Reverently circumambulates and gazes up at him,
Raining heavenly music, flowers, and robes,
And making offerings of wonderful incense and the like.
May we, together with all sentient beings, attain rebirth in the Land of Peace and Bliss.
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Linked texts (1)
- 集諸經禮懺儀 — Classical Chinese