淨土五會念佛略法事儀讚 1
English (machine translation) 1
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- English
1.1
Composed by Śramaṇa Fazhao of Nanyue at the Pure Land Cloister of Zhangjing Temple in the Superior Capital.
1.2
Now, the Tathāgata established his teachings in broad and abridged manners according to capacities, yet they ultimately return to true reality. As for those who attain the true unarisen, who can surpass this? Indeed, the buddha-mindfulness samādhi is the truly supreme, profound, and wondrous gateway of dhyāna. By taking the name and the forty-eight vows of the Dharma King Amitābha as the buddha-work, the power of his vows delivers sentient beings; hence the sounds of the five tones flow through the palace of the notes, and the pure teaching universally moistens realms as numerous as the sands. Thus the Avataṃsaka Sūtra states: 'From the three stages of worthy ones up to the supreme bodhi of all buddhas, none arise without relying on mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Saṅgha.' Hence, sūtras such as the Saddharmapuṇḍarīka and the Vimalakīrti speak of performing buddha-work through sounds and speech. Furthermore, sound, names, phrases, and sentences serve as the substance of all teachings. How could this be like contemporary scholars who dismiss the purple-golden visage entirely as mere conditioned form, point from afar to the teaching of the crest jewel as mere letters, cast aside true form when speaking of formlessness, and harbor aversion toward brahmic sounds when discoursing on soundlessness? Proclaiming the unconditioned in their lives while going astray from the path in their practices, they stumble and tumble into the mountain of perversion—truly lamentable! Now it is not so: the Diamond Prajñāpāramitā states, 'The six pāramitās, the myriad practices, and all wholesome dharmas are nothing other than causes of buddhahood.' These are the truthful, sincere words of Śākyamuni and all buddhas of the three periods of time, sufficient to be relied upon and practiced with faith and reverence. Now, relying on the Larger Sukhāvatīvyūha Sūtra, we perform the five-tone buddha-mindfulness. If one performs the liturgy broadly, it is fully contained in the three fascicles of the Liturgical Manual for the Five Tones; opening and praising Amitābha, the detailed explanation of the preface to the Guan jing, and the questions and answers resolving doubts are all in that text, which also must be transcribed in full, studied, read, and transmitted to future generations. If one performs the liturgy in an abridged manner, one relies on this present text. Generally, those who perform the liturgy, whether monastic or lay, should be six or seven persons at most, or three to five persons at least. Select those who have good voices and understanding. All must maintain orderly deportment, sit upright with palms joined, concentrate their minds in contemplation of the Buddha, and chant and harmonize in unison; they must never laugh or glance left and right. Give rise to a mind of genuine compassion and deliverance, and do not act for fame or gain. The assembly selects one person as the seat leader to invoke, invite, adorn, and lead the sūtras, praises, and liturgy, and they must know the proper sequence. One person serves as the assistant leader to oversee the incense and fire, strike the chiming bowl, chant the praises in unison, and specifically inspect and supervise. First, one must burn incense and sound the chiming bowl to invite the assembly of holy ones. The person at the seat recites the Buddha's name once and addresses the assembly, saying: 'Respectfully I address the assembly of the bodhimaṇḍa: all must give rise to a mind of utmost sincerity, sit upright with palms joined, and visualize Amitābha Buddha and all the worthy and holy ones as if directly before your eyes. If you can apply your mind in this manner, then the worthy and holy ones will descend, the dragons and devas will protect and remember you, and by hearing the sūtras, praises, and liturgy, all in the assembly will extinguish immeasurable sins and obtain immeasurable blessings at these very words, have their minds opened and understanding awakened, swiftly realize the profound buddha-mindfulness samādhi, attain the receptive forbearance of the unarisen, obtain the great dhāraṇī, become endowed with the six pāramitās, and gain sovereign spiritual superknowledges.' Having spoken these words, strike the chiming bowl once. After chanting the brahmic chant, recite the names of Amitābha Buddha, Avalokiteśvara, Mahāsthāmaprāpta, and Kṣitigarbha Bodhisattva thirty to fifty times each, and then with utmost sincerity bow and invoke them. Next, having performed the adornment, recite the Buddha's name as before. One must observe the size of the congregation in the bodhimaṇḍa, whether it is day or night, and whether it is broad or abridged. If a patron of the bodhimaṇḍa has requested it for a particular wholesome deed, one must know the proper timing, specially perform adornment, and broadly recite for them. When sitting in the bodhimaṇḍa, there may be two sittings, three sittings, or even many sittings. The Amitāyurdhyāna Sūtra is opened once per sitting. The Flower-Scattering Melody and the various hymn texts must all be recited from memory, repeating in cycles. Sūtras and hymns must be thoroughly mastered; one must not hold the text at the time of practice. Only the wondrous sounds of the five tones must not be chanted alone in a single sitting without voices. If regulated by a single sitting, when opening the sūtra liturgy, see whether it should be broad or abridged according to the time, and recite the various texts in sequence, with the Flower-Scattering Melody at the beginning. The Flower-Scattering Melody is used once per sitting. For the hymns on the various precious birds, the marks and signs, the Vimalakīrti, the five tones, the Great and Small Prajñāpāramitā, the Pratyutpanna, and the Nirvāṇa, strike the chiming bowl to sound two lines per sitting. The Pure Land Melody, the Praise of the Six Faculties, the Western Melody, the Leaving the Household Melody, the Hymns of Praise, etc., are all regulated by four lines. The Bodhimaṇḍa Melody consists of only one line. From the Amitābha Guan jing and Vimalakīrti sūtras onward, all hymns must be harmonized with the third-tone buddha-mindfulness. Having recited the various hymns and wishing to disperse, recite the Bodhimaṇḍa Melody in a loud voice. One must recite Amitābha Buddha more than three hundred times in the third tone. Finally, chant the Western Hymn of Praise and Tiantai Zhizhe's text of dedication and vow, and then disperse. The wise must deeply loathe saṃsāra, contemplate in correct mindfulness the buddha-mindfulness samādhi, make vows on behalf of all beings in the six destinies of the Dharma realm—whether hostile or friendly—to be reborn together in Sukhāvatī and swiftly accomplish supreme bodhi, concentrate their minds to learn the true sounds of the five tones, and transmit them to the future to broadly deliver all beings. If one does not study under a master but recklessly transmits it to others, misleading later students and losing its essential宗旨, one will conversely incur blame and fail to benefit the field of merit. I universally urge monastics and laypeople of the present and future to widely practice the true sounds of the five tones, cultivate both the principle and phenomena of the buddha-mindfulness samādhi, and practice both mindfulness with marks and mindfulness without marks, so that it accords with the correct contemplation of the true reality of the Middle Way.
1.3
Question: What benefits are there in the five-tone buddha-mindfulness? What does it symbolize? Answer: In this very life, it is able to abandon the afflictions of the five turbidities, eradicate the five sufferings, cut off the five hindrances, sever the five destinies, purify the five eyes, endow one with the five faculties, accomplish the five powers, attain bodhi, endow one with the five liberations, and swiftly accomplish the fivefold dharma body. Such is the functional power of the five-tone buddha-mindfulness, supreme and peerless. Exhausting this single bodily form, one immediately sheds the final physical body of an ordinary being, is born in the Land of Sukhāvatī, enters the holy ranks of the bodhisattvas, attains the stage of non-retrogression, and swiftly arrives at bodhi. This is truly the work of the Buddha; undertake this practice, and it will never be in vain.
1.4
Brahmic Chant of 'How Does One'
1.5
How does one obtain long life / and an adamantine, indestructible body? / By what causes and conditions / does one attain great and steadfast power? / How, through this sūtra, / does one reach the ultimate other shore? / We pray the Buddha will reveal the subtle and secret, / and expound it broadly for the sake of sentient beings.
1.6
Text of Praises and Invocations (following one invocation and one distinct bow each)
1.7
Namo, single-mindedly we respectfully invoke our Fundamental Teacher Śākyamuni Buddha.
1.8
Namo, single-mindedly we respectfully invoke all buddhas of the ten directions and the three periods of time.
1.9
Namo, single-mindedly we respectfully invoke Amitābha Buddha.
1.10
Namo, single-mindedly we respectfully invoke Avalokiteśvara Bodhisattva.
1.11
Namo, single-mindedly we respectfully invoke Mahāsthāmaprāpta Bodhisattva.
1.12
Namo, single-mindedly we respectfully invoke all the great bodhisattva-mahāsattvas of the ten directions.
1.13
Namo, single-mindedly we respectfully invoke all the worthy and holy Saṅgha—śrāvakas and pratyekabuddhas of the ten directions.
1.14
Text of Adornment
1.15
Ah, how great! The ultimate principle and true Dharma are of one suchness, yet the vast vows to transform beings and benefit people are distinct. Thus our Śākyamuni manifested his birth in a turbid realm, while Amitābha appeared in the Pure Land; while the pure and the defiled are distinct, their benefits are identical. If we speak of ease of practice and ease of realization, truly there is only the Pure Land teaching gate. That Western realm is wonderfully exquisite beyond compare: its land is adorned with a hundred jewels, and lotuses bloom in nine grades to gather beings. Its name can dispel a thousand calamities, and its tones open the five gatherings to attract beings. Therefore, for those who recite his name, all the buddhas of the ten directions constantly protect them; for those who vow to be born in his land, wondrous flowers and five-colored clouds vie to bear their seats. Thus we know that Amitābha's compassionate vows are inconceivable; they truly open the horizontal gate out of the three realms and cut off the direct path through the four modes of birth. For this reason, buddhas as numerous as the sands of the Ganges extend their tongues to bear witness, encouraging mindfulness of Amitābha to cause beings to be born in the Buddha land. If this pure teaching were not proclaimed by the Buddha everywhere, how could those who have not heard be made to hear, and those who have not seen be made to see? The intention of mindfulness of the Buddha today lies precisely in this. We only pray that Śakra and Brahmā will protect the world, defend the nation, and guard the people; that the devas, nāgas, and the eight classes of beings will harmonize the wind and rain. We humbly pray that the Emperor's wheel treasure will fly forth, weapons be sheathed and armor put away; that Shun's benevolence will moisten the myriad states afar, and Yao's moral breeze be fully present across the eight wild regions; that the Crown Prince's renown will roar like repeated thunder, the princes' resolves be firm as bedrock, and the princesses' silver pavilions radiate brilliance; that the ministers and chancellors will forever bring stability, the balance of high office be free of war, credentials and axes shine with lasting radiance, and they will eternally assist under Yao's skies. May the bureau directors and censors soar like clouds through the ministries, and their stars reflect upon the heavenly terrace; may the great generals' high insignia flourish with honors daily renewed, surpassing a hundred victories at the terrace; may senior officials have steeds diverse as camel hues and robes rich with embroidered patterns; and may governors and magistrates assist in governance and share burdens, their pure reputations resounding afar. May the Dhyāna Masters have the water of samādhi clear and still, the river of dhyāna cleanly purified, their compassionate breeze unceasing, and their sun of wisdom eternally suspended. May the Dharma Masters have the mountain of the Way grow ever loftier, the ocean of wisdom ever deeper, dwelling long among humans and devas, constantly acting as boats and oars. May the Vinaya Masters have their jewel of precepts ever pure, bearing no shame before the principle of illuminating the chariot; may the pond of samādhi ever remain serene, in no way inferior to the green waters of Canglang. May the Three Directors of this monastery shine brightly, their brahmic conduct long peaceful within the vehicle's gate, the assembly receiving their pure breeze, and the monastery's dwellings harmonizing like water and milk. May the various ācāryas be perfectly illuminated in the three trainings, their lamp of wisdom shining for long, and vow to propagate this teaching so that all go together to the Pure Land. May the assembly of nuns have their moon of precepts ever bright, their spirits concentrated in samādhi, the tree of the Way forever springlike, and the flower of enlightenment ever blooming. May the gentlemen have blessings pouring down like mountains, their longevity matching the cedrela tree and the crane; may the ladies and wives have jade-like countenances of perpetual spring, unchanging for a thousand autumns. May the pure believing men and women have their karmic burdens numerous as the sands of the Ganges melt like ice upon hearing the Buddha's name, and their immeasurable fields of merit increase along with mindfulness of the Buddha; may their contemplative practice be accomplished, samādhi become manifest, and whether sitting or walking, may they constantly see all buddhas. Furthermore, we pray that the sun of the Buddha hangs high, the wheel of the Dharma be greatly turned, suffering cease in the dark paths, and minds find peace in the monasteries; that whatever the hopeful desire, no wish will go unfulfilled, and whatever is longed for will be promptly achieved. May all beings endowed with sentience and consciousness transcend the causes of contaminated existence together, and may those in this realm and other directions all vow to be reborn together in Peace and Bliss. Amitābha Buddha's ocean of blessings is boundless; let the great assembly piously and universally recite Amitābha Buddha.
1.16
Text of the Flower-Scattering Melody (based on the Flower-Scattering Chapter of the Mahāprajñāpāramitā Sūtra)
1.17
Flower-scattering melody, flower-scattering melody: we respectfully invite Śākyamuni Tathāgata to enter the bodhimaṇḍa, flower-scattering melody. / Flower-scattering melody, flower-scattering melody: we respectfully invite the Tathāgatas of the ten directions to enter the bodhimaṇḍa, flower-scattering melody. / Flower-scattering melody, flower-scattering melody: we respectfully invite Amitābha Tathāgata to enter the bodhimaṇḍa, flower-scattering melody. / Flower-scattering melody, flower-scattering melody: we respectfully invite Avalokiteśvara, Mahāsthāmaprāpta, and all the great bodhisattvas to enter the bodhimaṇḍa, flower-scattering melody. / The bodhimaṇḍa is adorned and exceedingly pure, flower-scattering melody. / In heaven above and the human world, it is peerless, flower-scattering melody.
1.18
Five-Tone Buddha-Mindfulness (Composed by Śramaṇa Fazhao of Lianghan, originating from the Pratyutpanna Bodhimaṇḍa at the Amitābha Terrace of Nanyue in mid-fourth month, summer of the first year of Dali, relying on the Sukhāvatīvyūha Sūtra.)
1.19
Question: In which text does the five-tone buddha-mindfulness appear? Answer: The Larger Sukhāvatīvyūha Sūtra states: 'There are jeweled trees whose trunks are of giant clam shell, stalks of purple gold, branches of white silver, twigs of vaidūrya, leaves of crystal, blossoms of coral, and fruits of agate; row upon row facing each other, stem upon stem matching one another, branch upon branch aligned, leaf upon leaf pointing together, blossom upon blossom harmonizing, and fruit upon fruit corresponding, their lush colors radiant beyond description. Gentle breezes stir from time to time, giving forth sounds of the five tones, their delicate gong and shang notes naturally harmonizing with one another, all reciting mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Saṅgha. Those who hear these sounds attain the profound forbearance of phenomena, abide in non-retrogression, and reach the accomplishment of the Buddha Way.'
1.20
Furthermore, explaining the five-tone buddha-mindfulness: 'five' is a number; 'tone' (assembly) means gathering together. Those five kinds of sounds, going from slow to fast, mind solely the Buddha, Dharma, and Saṅgha, entirely free of distracting thoughts. In mindfulness there is no-mindfulness—this is the non-dual gate of the Buddha. In sound there is impermanence—this is the primary truth. Therefore, minding the Buddha all day long, one is ever in accord with the true nature; aspiring for rebirth all day long, one constantly employs the wondrous principle. For one who generates such an aspiration, the heavenly Māras must surrender, the Dharma drum is struck, the sixfold earthquake occurs, the four flowers rain down profusely, and the adamantine jeweled seat of right enlightenment can be expected. Thus the Guan jing says: 'If there are those who are mindful of the Buddha, know that such people are the puṇḍarīka flowers among men, called rare; Avalokiteśvara and Mahāsthāmaprāpta become their excellent friends, and they shall sit in the bodhimaṇḍa and be born in the household of the Buddhas.' For this reason, the Tathāgata, constantly in the ocean of samādhi, cast a vast net and said to his royal father: 'O King, in sitting in meditation now, you should simply be mindful of the Buddha.' How could this be the same as abandoning thought to seek thoughtlessness, abandoning birth to seek the unarisen, abandoning marks and signs to seek the Dharma body, or abandoning words to seek liberation? If one were like that, one would abide in the view of annihilationism, slandering the Buddha and defaming the scriptures, generating the karma of rejecting the Dharma, and falling into the Avīci hell.
1.21
All who cultivate the path, how could you not be cautious of defamation, how could you not revere [the Dharma without] deceit? Furthermore, the Guanfo sanmei hai jing says: 'This samādhi of contemplating the Buddha is the protection for those who break the precepts, the reliance for those who lose the path, the great valiant general amidst the bandits of affliction, the place from which the hundred thousand samādhis of the Śūraṅgama king are produced; it is also called the mother of all samādhis, also called the king of all samādhis, also called the absorption mutually sealed and approved by all Buddhas, also called the Tathāgata dhyāna, not the dhyāna of the two vehicles or externalists.' Truly, this may be known. In the vocal dynamics of this five-tone buddha-mindfulness, where the marks are large and prolonged, it is slow recitation; where the marks are small and gradually shortened, it is gradually quickened recitation. One must understand this meaning.
1.22
First assembly: slow recitation in the level tone: Namo Amitābha Buddha.
1.23
Second assembly: slow recitation in the level-rising tone: Namo Amitābha Buddha.
1.24
Third assembly: recitation neither slow nor fast: Namo Amitābha Buddha.
1.25
Fourth assembly: gradually quickened recitation: Namo Amitābha Buddha.
1.26
Fifth assembly: four characters recited even faster: Amitābha Buddha.
1.27
When the five-tone buddha-mindfulness is finished, immediately chant the various miscellaneous hymns such as the precious birds.
1.28
Hymn on the Precious Birds (based on the Amitābha Sūtra)
1.29
Sukhāvatī's adornments are intermingled with manifold jewels (Amitābha Buddha); / It is truly extraordinary, never heard of before (Amitābha Buddha, Amitābha Buddha). / Precious birds approach the sky to praise the Buddha's assembly (Amitābha Buddha); / Plaintive and graceful, elegant and resonant, they inspire people's hearts (Amitābha Buddha, Amitābha Buddha). / Day and night, their continuous sounds never cease (Amitābha Buddha); / In every word and sentence, the principles are identical (Amitābha Buddha, Amitābha Buddha). / Some expound the five faculties and the seven factors of awakening (Amitābha Buddha); / Some expound the eight noble [paths] and the gate of compassion (Amitābha Buddha, Amitābha Buddha). / Some expound liberation from evil destinies in other realms (Amitābha Buddha); / Some expound the closing off of hells and [rebirth among] humans and devas (Amitābha Buddha, Amitābha Buddha). / Some expound the pāramitās of dispersed goodness (Amitābha Buddha); / Some expound entering profound dhyāna through concentration and wisdom (Amitābha Buddha, Amitābha Buddha). / Some expound cultivating austerities over a long time (Amitābha Buddha); / Some expound the causes of unexcelled bodhi (Amitābha Buddha, Amitābha Buddha). / Bodhisattvas and śrāvakas, hearing this Dharma (Amitābha Buddha), / Divide their bodies everywhere to turn the wheel of the Dharma (Amitābha Buddha, Amitābha Buddha). / May this wheel of the Dharma turn continuously (Amitābha Buddha), / And the assembly in the bodhimaṇḍa enjoy increased longevity (Amitābha Buddha, Amitābha Buddha). / May the whole assembly turn their minds and be reborn in the Pure Land (Amitābha Buddha), / Holding incense and flowers in their hands, proceeding to the West (Amitābha Buddha, Amitābha Buddha).
1.30
Hymn on Vimalakīrti (based on the Vimalakīrti Sūtra)
1.31
The purity of the Buddha land manifests from the mind (inconceivable); / Manifold adornments arise within the mind (inconceivable Vimalakīrti). / Pressing his toe against the ground, [revealing] the trichiliocosm (inconceivable); / On the ocean of the nature of space, he sits upon the flower terrace (inconceivable Vimalakīrti). / In the ten-foot room in the city of Vaiśālī (inconceivable), / There is a layman named Vimalakīrti (inconceivable Vimalakīrti). / Feigning illness, he manifests himself as being sick (inconceivable); / Rulers of kingdoms and princes all come to see him (inconceivable Vimalakīrti). / The immeasurable assemblies of śrāvakas and bodhisattvas (inconceivable), / When asked to inquire after his illness, were not up to the task (inconceivable Vimalakīrti). / Only Mañjuśrī entered to inquire (inconceivable): / 'Layman, what is the cause of your illness?' (inconceivable Vimalakīrti) / He answered: 'The illness arises from folly and clinging (inconceivable); / My illness is neither existent nor non-existent' (inconceivable Vimalakīrti). / He extensively explained that the body is an impermanent phenomenon (inconceivable); / Aggregates, realms, and sense fields combine to form the body (inconceivable Vimalakīrti). / The tip of a bodhisattva's hair can contain the great ocean (inconceivable); / Inside a mustard seed, Mount Sumeru is accommodated (inconceivable Vimalakīrti). / With his hand he hurls worlds beyond other realms (inconceivable); / The heavenly maiden in the room awakens to the unarisen (inconceivable Vimalakīrti).
1.32
Hymn on the Marks and Signs (based on the Scripture on the Marks and Signs)
1.33
The World-Honoured One, for sands-of-the-Ganges kalpas in the past (Amitābha Buddha), / Diligently cultivated austerities to attain a body of marks and signs (Amitābha Buddha, Amitābha Buddha). / Now he has already achieved the invisible uṣṇīṣa (Amitābha Buddha), / And moreover grown dark blue hair with spiraling conch patterns (Amitābha Buddha, Amitābha Buddha). / The white curl mark between his eyebrows is the colour of crystal (Amitābha Buddha), / Coiling clockwise and curving like a tube of lapis lazuli (Amitābha Buddha, Amitābha Buddha). / His teeth are like white jade pendants, all even and close-set (Amitābha Buddha); / His mark of the tongue extends far, covering his entire face (Amitābha Buddha, Amitābha Buddha). / The Buddha's heart sits upon a red lotus of golden color (Amitābha Buddha), / Pure, bright, and radiant like rays of sunlight (Amitābha Buddha, Amitābha Buddha).
1.34
Hymn on the Five Tones (based on the Sukhāvatīvyūha Sūtra)
1.35
By Śramaṇa Fazhao
1.36
At the first tone, enter in the level tone (Amitābha Buddha); / The second is most wondrous, uttering a clear sound (Amitābha Buddha, Amitābha Buddha). / The third coils and lingers like playing music (Amitābha Buddha); / The fourth decisively applies effort to chant (Amitābha Buddha, Amitābha Buddha). / The fifth raises the voice solely in rapid recitation (Amitābha Buddha); / Hearing these five tones, awaken to the unarisen (Amitābha Buddha, Amitābha Buddha). / Once arrived in the West, enjoy happiness (Amitābha Buddha), / Never again to cycle into the pit of suffering (Amitābha Buddha, Amitābha Buddha). / The matter of aspiring to recite the Buddha's name must be steadfast (Amitābha Buddha); / At the end of life, one will surely board the golden ship (Amitābha Buddha, Amitābha Buddha). / Dedicate the wish that all sentient beings may attain rebirth (Amitābha Buddha), / Going directly to the West to sit upon the jeweled lotus (Amitābha Buddha, Amitābha Buddha). / The Western world is truly exquisite (Amitābha Buddha); / The sentient beings of that land must not be taken lightly (Amitābha Buddha, Amitābha Buddha). / Holding flowers in their robes, they make offerings to the Buddhas (Amitābha Buddha), / And return to their own realm to eat and practice walking meditation (Amitābha Buddha, Amitābha Buddha). / Aspiring to mind the Buddha to deliver all living beings (Amitābha Buddha), / May these five tones spread far and wide (Amitābha Buddha, Amitābha Buddha). / May they gather in all in the six destinies and three evil paths (Amitābha Buddha), / Inscribing their true names in the lotus assembly (Amitābha Buddha, Amitābha Buddha).
1.37
Hymn on the Joy of the Pure Land (based on the Sūtra in Praise of the Pure Land)
1.38
By Śramaṇa Fazhao
1.39
Joy of the Pure Land, joy of the Pure Land! The Pure Land is inconceivable, joy of the Pure Land!
Amitābha abides in the jewelled city's towers (Joy of the Pure Land),
With devoted hearts, thought after thought, seek the West (Joy of the Pure Land);
Arriving there, one attains the three clarities and eight liberations (Joy of the Pure Land),
Forever departing the five defilements, what further sorrow could there be? (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Pure Land is inconceivable, joy of the Pure Land!
Jewelled towers, jewelled pavilions, supported by jewelled gold (Joy of the Pure Land),
Pond waters and golden sand shine clearly to the bottom (Joy of the Pure Land);
Dharma melodies constantly offer worship at all times (Joy of the Pure Land),
Within the lotus assembly they expound the unarisen (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Pure Land is inconceivable, joy of the Pure Land!
Jewelled terraces, jewelled chambers, jewelled genuine pearls (Joy of the Pure Land),
Jewelled bodies, upright and majestic, golden physical forms (Joy of the Pure Land);
Bodhisattvas spontaneously born play jade tunes (Joy of the Pure Land),
A gentle breeze in five tones proclaims true suchness (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Pure Land is inconceivable, joy of the Pure Land!
Flowing water and rippling waves encircle the jewelled terraces (Joy of the Pure Land),
Jewelled halls gleam brightly, jade doors open (Joy of the Pure Land; chant swiftly hereafter),
The Compassionate Lord from afar hears the children of the three realms (Joy of the Pure Land),
All must make vows to be reborn and come (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
Amitābha's bodily extent is vast and boundless (Joy of the Pure Land),
His face resembles sandal-gold and an utpala flower (Joy of the Pure Land);
His eyes are like blue lotuses, wide as the four great oceans (Joy of the Pure Land),
The transformed buddhas in his circular halo surpass the sands of the Ganges (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
Amitābha's original vows embody great compassion (Joy of the Pure Land),
Yet the ordinary beings of this land are unmindful and unaware (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! He worries that sentient beings will be slow to transcend the world (Joy of the Pure Land).
Amitābha's spring trees bloom with flowers of awakening (Joy of the Pure Land),
Within the pond of merit, he sits on a jewelled terrace (Joy of the Pure Land);
Before the courtyard of samādhi, one seeks liberation (Joy of the Pure Land),
Upon the maṇi palace, one bows to the Tathāgata (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
The wondrous birds of the West are infinite in number (Joy of the Pure Land),
White cranes, peacocks, and kalaviṅkas (Joy of the Pure Land);
Parrots and jīvañjīvakas preach the wondrous Dharma (Joy of the Pure Land),
From within their sounds they proclaim the words of the Great Vehicle (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
The Tathāgata's revered name is utterly distinct (Joy of the Pure Land),
Universally circulating throughout the worlds of the ten directions (Joy of the Pure Land);
Anyone who merely recites the name will surely attain rebirth (Joy of the Pure Land),
Avalokiteśvara and Mahāsthāmaprāpta personally come to welcome them (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
Amitābha's retinue universally share his compassionate mind (Joy of the Pure Land),
Pitying sentient beings with the utmost depth of intent (Joy of the Pure Land);
Water, birds, and groves of trees all expound the Dharma (Joy of the Pure Land),
How much more so the Tathāgata's subtle, wondrous voice! (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
Amitābha's original vows are uniquely supreme (Joy of the Pure Land),
With compassionate skillful means, he guides ordinary beings (Joy of the Pure Land);
All sentient beings are delivered and liberated (Joy of the Pure Land),
Merely reciting the name immediately eradicates sins (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
Amitābha sits upright in his jewelled golden tower (Joy of the Pure Land),
Bodhisattvas numerous as the sands of the Ganges roam around on all four sides (Joy of the Pure Land);
The nine classes receive his light and he preaches the wondrous Dharma (Joy of the Pure Land),
Those who hear it awaken to understanding and are forever without sorrow (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
The Western Pure Land is free of clamour and dust (Joy of the Pure Land),
Sentient beings, upon arriving, immediately cut off greed and anger (Joy of the Pure Land);
All are good people and the host of bodhisattvas (Joy of the Pure Land),
There are also no evil destinies, nor enemies or relatives (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
On eight sides of the flower banners hang golden bells (Joy of the Pure Land),
Harmoniously chiming above and below, producing wondrous sounds (Joy of the Pure Land);
All who hear it declare it to be joyous (Joy of the Pure Land),
For vast kalpas they never hear the name of any suffering (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
If ordinary beings can reach the West (Joy of the Pure Land),
Sins numerous as dust and sand from vast kalpas are eradicated (Joy of the Pure Land);
Endowed with the six supernormal powers, they attain self-mastery (Joy of the Pure Land),
Forever eliminating old age and sickness, departing from impermanence (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
The Western Pure Land is free from the womb (Joy of the Pure Land),
Sentient beings, upon arriving, emerge from lotus terraces (Joy of the Pure Land);
The superior grades follow the light and ascend the jewelled seats (Joy of the Pure Land),
For the inferior births, only when obstacles are exhausted do the flowers open (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
The Western Pure Land has sevenfold balustrades (Joy of the Pure Land),
Adorned with seven jewels in hundreds of ways (Joy of the Pure Land);
Vaidūrya forms the ground, with realms of yellow gold (Joy of the Pure Land),
The various terraces and pavilions connect with the open skies (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
The Western Pure Land is rare in the ten directions (Joy of the Pure Land),
Strive with single-minded devotion, do not harbor doubt (Joy of the Pure Land);
The superior grades immediately realize the receptive forbearance of the unarisen (Joy of the Pure Land),
For the inferior births, when obstacles are exhausted, they enter the unconditioned (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
The Western Pure Land has nothing superior to it (Joy of the Pure Land),
Jambudvīpa has extreme suffering and many sinners (Joy of the Pure Land);
If you wish to cause them to be born and leave the three realms (Joy of the Pure Land),
You must only, with utmost sincerity, be mindful of Amitābha (Joy of the Pure Land).
Joy of the Pure Land, joy of the Pure Land! The Western Pure Land is exceedingly joyful (Joy of the Pure Land).
1.40
Hymn on Leaving the Six Sense Faculties (Based on the Mahāprajñāpāramitā Sūtra)
1.41
Shi Fazhao
1.42
My pure joy, my pure joy! Beholding the mind as empty, comprehending the world (My pure joy).
Contemplating and seeing the eye faculty as ever pure (My pure joy),
The realm of forms has no coming; it is fundamentally empty (My pure joy);
The nature of form is fundamentally without obstruction (My pure joy),
No coming and no going is the true principle (My pure joy).
Contemplating and seeing the ear faculty as ever pure (My pure joy),
The realm of sounds has no coming; it is fundamentally empty (My pure joy);
The nature of sound is fundamentally without obstruction (My pure joy),
No coming and no going is the true principle (My pure joy).
Contemplating and seeing the nose faculty as ever pure (My pure joy),
The realm of smells has no coming; it is fundamentally empty (My pure joy);
The nature of smell is fundamentally without obstruction (My pure joy),
No coming and no going is the true principle (My pure joy).
Contemplating and seeing the tongue faculty as ever pure (My pure joy),
The realm of tastes has no coming; it is fundamentally empty (My pure joy);
The nature of taste is fundamentally without obstruction (My pure joy),
No coming and no going is the true principle (My pure joy).
Contemplating and seeing the body faculty as ever pure (My pure joy),
The realm of tangibles has no coming; it is fundamentally empty (My pure joy);
The nature of tangibles is fundamentally without obstruction (My pure joy),
No coming and no going is the true principle (My pure joy).
Contemplating and seeing the mind faculty as ever pure (My pure joy),
The realm of phenomena has no coming; it is fundamentally empty (My pure joy);
The nature of phenomena is fundamentally without obstruction (My pure joy),
No coming and no going is the true principle (My pure joy; chant swiftly hereafter).
Deluded thoughts cause the eye faculty to turn conditioned by form (Strive!),
Deludedly listening, the ear realm is pulled by sound (Difficult to recognize!);
Deludedly smelling, the nose enjoys fragrance; the tongue is defiled by taste (Strive!),
Deludedly cognizing, the body feels touch; the mind is moved by dusts (Difficult to recognize!).
Difficult to recognize! (Strive!) Universally urge the mindfulness of Amitābha to cultivate merit.
Deluded thoughts surge in waves, ever submerging (Strive!),
The fierce flames of affliction constantly burn (Difficult to recognize!);
Because of this, one transmigrates in the prison of the three realms (Strive!),
Birth, old age, sickness, and death: suffering constantly roasts (Difficult to recognize!).
Difficult to recognize! (Strive!) Universally urge the mindfulness of Amitābha to cultivate merit.
Fortunate to encounter a good spiritual friend (Strive!),
Who points out the joyous gate of the West (Difficult to recognize!);
If you wish to quickly transcend the suffering of birth and death (Strive!),
With single-minded devotion be mindful of the Buddha and sever greed and anger (Difficult to recognize!).
Difficult to recognize! (Strive!) Universally urge the mindfulness of Amitābha to cultivate merit.
Amitābha's jewelled land truly opens its gate (Strive!),
In the pond of seven jewels are terraces of seven jewels (Difficult to recognize!);
With a thousand petals, a thousand styles, a thousand kinds of colours (Strive!),
Half-concealing their radiance, they emerge from the water (Difficult to recognize!).
Difficult to recognize! (Strive!) Universally urge the mindfulness of Amitābha to cultivate merit.
Amitābha's five tones rescue Sahā (Strive!),
Those who hear them can all sprout the sprouts of the Way (Difficult to recognize!);
Let the assembly devote their hearts and diligently be mindful of the Buddha (Strive!),
Abandon the mundane, return to the true, and early leave the household life (Difficult to recognize!).
Difficult to recognize! (Strive!) Universally urge the mindfulness of Amitābha to cultivate merit.
Jambudvīpa's turbid evil is unbearable to dwell in (Strive!),
Everywhere one only hears the sounds of many sufferings (Difficult to recognize!);
It is better to focus on reciting Amitābha's name (Strive!),
And in this lifetime go straight to the jewelled lotus city (Difficult to recognize!).
Difficult to recognize! (Strive!) Universally urge the mindfulness of Amitābha to cultivate merit.
In the West, jewelled halls, jewelled ponds, and pavilions (Strive!),
Jewelled groves and water birds understand human feelings (Difficult to recognize!);
Parrots sing in harmony, praising the three bodies (Strive!),
From within their sounds they proclaim the Great Vehicle sūtras (Difficult to recognize!).
Difficult to recognize! (Strive!) Universally urge the mindfulness of Amitābha to cultivate merit.
In the West are jewelled trees, jewelled roots and stems (Strive!),
Jewelled flowers and jewelled nets, exceedingly distinct (Difficult to recognize!);
Jewelled leaves row upon row interlace with one another (Strive!),
Jewelled fruits in layered tiers bring forth spontaneous births (Difficult to recognize!).
Difficult to recognize! (Strive!) Universally urge [mindfulness of] Amitābha to cultivate merit.
Jewelled ponds, jewelled banks, and jewelled lotuses (Strive!),
Jewelled steps and jewelled bottoms inlaid with golden sand (Difficult to recognize!);
Although inferior births possess obstacles from past lives (Strive!),
Even before bodhi sprouts, [the lotus] shoots up of itself (Difficult to recognize!).
Difficult to recognize! (Strive!) Universally urge the mindfulness of Amitābha to cultivate merit.
The Western Pure Land rains heavenly robes (Strive!),
Jewelled halls fly through space following one's person (Difficult to recognize!);
In a single thought, a hundred flavours arrive at will (Strive!),
Why then are the sentient beings who go there so few? (Difficult to recognize!)
Difficult to recognize! Universally urge the mindfulness of Amitābha to cultivate merit.
1.43
Hymn on the Joy of the Proper Dharma (Based on the Abhiniṣkramaṇa Sūtra) (Based on "Joy of the Pure Land")
1.44
Joy of the True Dharma, Joy of the True Dharma: the True Dharma is inconceivable (Joy of the True Dharma).
When Śākyamuni Tathāgata was on the causal stage (Joy of the True Dharma),
his austerities through kalpas were inconceivable (Joy of the True Dharma).
Suddenly giving up body and wealth to seek the wondrous Dharma (Joy of the True Dharma),
only Buddha and Buddha can truly know it (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma is inconceivable (Joy of the True Dharma).
The Youth of the Snowy Mountains was Śākyamuni's cause (Joy of the True Dharma);
seeking half a verse, he cast away his golden body (Joy of the True Dharma).
Kalyāṇamitra seeking the Dharma gave both eyes (Joy of the True Dharma),
truly to relieve the poor people of his native land (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma is inconceivable (Joy of the True Dharma).
Maitrībala gave his body to the five yakṣas (Joy of the True Dharma);
King Dāna abandoned his kingdom, renouncing worldly glory (Joy of the True Dharma);
Śyāma cut his flesh to save his parents (Joy of the True Dharma);
giving away wife and child, he was named Sudāna (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma is inconceivable (Joy of the True Dharma).
Candraprabha made a vow to surrender a thousand heads (Joy of the True Dharma);
Sarvadāda had his bones struck without bearing sorrow (Joy of the True Dharma);
further becoming Śibi, he substituted for the dove's life (Joy of the True Dharma),
never intending to rest until realizing bodhi (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma is inconceivable (Joy of the True Dharma).
The Precious King cut his body to light a thousand lamps (Joy of the True Dharma);
Mahāsattva leaped from the cliff to feed the tigress (Joy of the True Dharma);
Cikitsā opened his chest to give away his five viscera (Joy of the True Dharma);
I ask you, sentient beings: how could you not know this? (Joy of the True Dharma)
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world.
The austerities of our Fundamental Teacher are truly difficult to relate (Joy of the True Dharma);
reflecting on them carefully, one cannot bear to ask (Joy of the True Dharma).
The deeds related just now (Joy of the True Dharma)
were each and every one the causes practiced by Śākyamuni (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world.
Giving and keeping precepts he thoroughly honed for long (Joy of the True Dharma);
forbearance and vigor never parted from meditation (Joy of the True Dharma).
Austerities diligently cultivated, his merits became complete (Joy of the True Dharma);
counting directly by kalpas, not by years (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
When Śākyamuni Tathāgata was on the causal stage (Joy of the True Dharma),
his austerities through many kalpas uniquely surpassed all peers (Joy of the True Dharma).
Each and every one cultivated supreme karma (Joy of the True Dharma),
realizing bodhi and transcending the world (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
The austerities of the Fundamental Teacher accorded with True Suchness (Joy of the True Dharma);
truly transmitted without falsity (Joy of the True Dharma).
Realizing the supreme fruit of bodhi (Joy of the True Dharma),
he manifested hundreds of millions of transformation bodies to deliver Jambudvīpa (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
Descending from heaven into the royal palace (Joy of the True Dharma),
he entrusted his form to Māyā during her sleep and dreams (Joy of the True Dharma).
Reaching for the aśoka tree in the rear garden (Joy of the True Dharma),
from her right side his true countenance was born (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
At his first birth, he ranked as a wheel-turning king (Joy of the True Dharma);
shaking heaven and earth, he emitted bright light (Joy of the True Dharma).
To manifest Śākyamuni's nirmanakāya body (Joy of the True Dharma),
and universally lead all children to depart from impermanence (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
Nine dragons spat water to bathe the divine babe (Joy of the True Dharma);
devas and humans received the infant under their arms with joy (Joy of the True Dharma).
He then took seven steps to the east and west (Joy of the True Dharma);
raising and lowering his feet, he trod upon lotus pedestals (Joy of the True Dharma).
Growing up, he leaped over the city wall and entered the Snowy Mountains (Joy of the True Dharma);
his austerities lasted for well over six years (Joy of the True Dharma).
Clothed in grass garments, subsisting on hemp and barley (Joy of the True Dharma),
he sat cross-legged, gathered his mindfulness, and entered meditation (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
His appearance was emaciated beyond conception (Joy of the True Dharma);
the cowherd maiden prostrated herself and offered milk-rice (Joy of the True Dharma).
Having eaten, he bathed himself in the river (Joy of the True Dharma);
Śakra lowered a tree branch from the sky (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
Thereby attaining buddhahood, he emitted radiant light (Joy of the True Dharma);
what was spoken from his golden mouth transformed sentient beings (Joy of the True Dharma).
Widely expounding the subtle Dharma of the Three Vehicles (Joy of the True Dharma),
it circulated everywhere throughout the Sahā world (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
Attaining buddhahood for forty-nine years (Joy of the True Dharma),
in that country he walked and traveled across the Five Indies (Joy of the True Dharma).
He universally urged sentient beings diligently to practice buddha-mindfulness (Joy of the True Dharma),
and also taught keeping precepts and cultivating meditation (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
Sentient beings came to treat the Buddha with slight regard (Joy of the True Dharma);
the Tathāgata perceived this and turned back to return (Joy of the True Dharma).
Manifesting impermanence, he returned to the reward land (Joy of the True Dharma);
sentient beings of Jambudvīpa had nothing left to rely on (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
One thousand years after his nirvāṇa (Joy of the True Dharma),
the teachings of the Dharma spread to this country (Joy of the True Dharma).
Sentient beings chanted, practiced, and studied them (Joy of the True Dharma);
some manifested the fruit of the path, and others were born in heaven (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
Therefore know that if you wish to escape the cage of afflictions (Joy of the True Dharma),
you must practice every single tenet of the Fundamental Teacher (Joy of the True Dharma).
If one simply claims to become a Buddha without cultivation (Joy of the True Dharma),
look for yourself whether such principle holds true or not (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
Leaving household life, first cut off greed and vexation (Joy of the True Dharma);
destroy the mountain of ignorance and ego (Joy of the True Dharma).
Without defilement or clinging to this Jambudvīpa (Joy of the True Dharma),
only then can one finally transcend the world (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
The undefiled nature of wisdom is inherently constant (Joy of the True Dharma);
long immersed in ignorance, it is hidden by dust (Joy of the True Dharma).
When sentient beings create boundless sins (Joy of the True Dharma),
to seek buddhahood then is a completely mistaken expectation (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
Ordinary people have inverted views and do not reflect (Joy of the True Dharma);
they do not know what they do or act (Joy of the True Dharma).
With their evil karma intact and unreduced (Joy of the True Dharma),
to say "I have attained buddhahood" is great folly (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
The Mahāyāna of non-thought speaks of the school of emptiness (Joy of the True Dharma);
it empties out ignorance, greed, and love (Joy of the True Dharma).
Sentient beings with inverted views mistake pure gold for brass (Joy of the True Dharma);
negating cause and effect, they deceive the cage of commoners (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
Do not dislike plain words and harbor anger (Joy of the True Dharma);
examined carefully, it is all true (Joy of the True Dharma).
Having seen erroneous practice, I point it out to you (Joy of the True Dharma);
in the end, it comes from an intimate and earnest heart (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
Just as when a great illness is to be eliminated (Joy of the True Dharma),
one undergoes moxibustion to eradicate its roots (Joy of the True Dharma).
If upon hearing the Dharma you can awaken yourself (Joy of the True Dharma),
you will surely be reborn in the Pure Land and realize the remainderless [nirvāṇa] (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
Sentient beings, strive diligently to be mindful of Amitābha (Joy of the True Dharma);
in urgent necessity and swiftness, nothing surpasses this (Joy of the True Dharma).
Precisely because the West opens the nine grades (Joy of the True Dharma),
one brings one's sins and carries karmic obstacles to depart from the Sahā world (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
When sentient beings follow the Buddha to the West (Joy of the True Dharma),
their past karma fine as dust will naturally perish (Joy of the True Dharma).
Directly empowered by the Tathāgata's vow-power (Joy of the True Dharma),
they hear the Dharma, awaken to the path, and realize the true and eternal (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
I universally announce to all disciples of the Buddha in the bodhimaṇḍa (Joy of the True Dharma):
each of you should arouse the bodhicitta (Joy of the True Dharma)!
You must follow and learn the True Dharma and true school (Joy of the True Dharma);
clearly see that non-Buddhists are incompetent for this (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
What is termed the True Dharma? (Joy of the True Dharma)
Which principle is the true school? (Joy of the True Dharma)
In the present day you must distinguish good from bad (Joy of the True Dharma);
scrutinize each and every thing, do not remain in confusion (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
Keeping precepts and seated meditation are named the True Dharma (Joy of the True Dharma);
mindfulness of the Buddha to become a Buddha is the true school (Joy of the True Dharma).
Not accepting the Buddha's words is called non-Buddhist (Joy of the True Dharma);
negating cause and effect is viewing things as nihilistic emptiness (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
How are meditation and discipline the True Dharma? (Joy of the True Dharma)
The buddha-mindfulness samādhi is the true school (Joy of the True Dharma).
Seeing the nature and comprehending the mind is itself Buddha (Joy of the True Dharma);
how could such a principle fail to correspond? (Joy of the True Dharma)
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
Reciting the Buddha's name, voice after voice, plants the Buddha-seed (Joy of the True Dharma);
seated meditation and keeping precepts employ genuine effort (Joy of the True Dharma).
If you do not cultivate and yet claim to be a Buddha (Joy of the True Dharma),
it is like a starving man merely holding back the wind with an empty mouth (Joy of the True Dharma).
Joy of the True Dharma, Joy of the True Dharma: the True Dharma can transcend the world (Joy of the True Dharma).
First 44 of 51 passages. Read on
Linked texts (1)
- 淨土五會念佛略法事儀讚 — Classical Chinese