English (machine translation)
Translation of 往生淨土懺願儀
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1984 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
- 1 — 98 parts
Text
1.1
(The śramaṇa Zunshi has taken upon himself to extract [teachings] from the larger Sukhāvatīvyūha Sūtra, the Sūtra in Praise of the Pure Land, and other Mahāyāna scriptures, compiling this method to circulate it to later generations, thereby universally forging affinities with the Pure Land.)
1.2
Looking to their origin, the Buddhas have pity on the deluded and blind living beings, and thus set forth many upāyas to lead and guide them. But none is as swift, direct, and practicable as the pure karma of Anyang; the Mahāyāna scriptures all reveal this essential [path], and the Buddhas of the ten directions all praise its excellence without exception. If monks, the fourfold assembly, good men and good women, whether their sense faculties are defective or complete, wish to swiftly shatter all the darkness of fundamental ignorance, and wish to extinguish forever the five heinous offenses, the ten non-virtues, the grave sins of breaking prohibitions, and all other minor faults, they should cultivate this method. If they wish to return to purity, to have the great and minor monastic disciplines manifest before them, to attain the buddhānusmṛti-samādhi, and to be able to fully possess all the pāramitā gates of all bodhisattvas, they should study this method. If they wish to be free from all fear at the end of life, their bodies and minds peaceful and joyful, rejoicing as if returning home, with light illuminating their dwelling, wondrous fragrances and heavenly music [resounding], and Amitābha Buddha, Avalokiteśvara, and Mahāsthāmaprāpta appearing before them, presenting a dais of purple gold, extending their hands to welcome and guide them, so that the five destinies are cut across, the nine grades [of rebirth] are swiftly galloped through, the feverish afflictions are cast off, and peaceful coolness is attained; if [they wish] upon the very first departure from defiling toil to immediately reach non-retrogression (avaivartika), and without passing through long kalpas to immediately attain anutpāda, they should study this method. If they wish to cultivate a modest practice yet induce a wondrous recompense, to be praised simultaneously by the Buddhas of the ten directions, to receive prediction [of buddhahood] before their very eyes, in a single thought-moment to make offerings to countless Buddhas, and immediately return to their home country to sit and dine with Amitābha, discuss the Dharma with Avalokiteśvara, and walk alongside Mahāsthāmaprāpta; to have their eyes and ears see and hear with boundless clarity, their bodies measureless in size, to fly through the sky at will, to have their past lives clearly known, to perceive throughout the five destinies as images on a mirror's surface, and thought after thought to realize and enter into inexhaustible samādhis—such praises as these can never be exhausted; one should cultivate and practice this supreme method. What has been spoken here is all true and not false; the Buddhas of the ten directions extend their broad and long tongues, praising this matter to show that it is not deceitful. How could we dare not believe the Buddha? Now, taking the various Pure Land sūtras, I establish this ritual practice. If one wishes to know it extensively, one should consult the sūtras for additional benefit. For now, I shall briefly explain it in ten sections: first, purifying and adorning the bodhimaṇḍa; second, clarifying the preparatory upāya; third, clarifying the intent of the main practice; fourth, burning incense and scattering flowers; fifth, the method of reverent invocation; sixth, the method of praise; seventh, the method of prostrating to the Buddhas; eighth, the method of repentance and vows; ninth, the method of circumambulation and recitation; tenth, the method of seated meditation.
1.3
First: Purifying and Adorning the Bodhimaṇḍa
1.4
One should select a quiet hall or room. First remove the old soil, and then take fresh soil from a secluded place. The ground must be free of tiles and stones, and not previously defiled. Use it to fill in the ground, and smear it with fragrance blended in, making it exceedingly pure. Next, suspend a new jeweled canopy above it. Inside the canopy, hang banners of five mixed colors, and throughout the room hang banners and flowers of silk and multicolored fabric, aiming for fine adornment. Set up an image of the Buddha seated in the west facing east, with Avalokiteśvara attending on the left and Mahāsthāmaprāpta attending on the right. In front of the images, arrange many fine flowers, lotus blossoms, and the like. It is best if images of the nine grades of rebirth are set up, but there is no harm if they are absent. As for the rest of the adornments, arrange them according to one's capacity. Next, spread mats all around, taking precautions against the dampness of the low ground. Practitioners must wear newly cleaned clothes; if there are absolutely no new and clean ones, then wash and dye the best among one's clothing, bathe, and only then put them on to enter the bodhimaṇḍa. One should enter and exit via the left or right of the doorposts, with shoes aligned properly, not in disarray. When going out, one must change into old clothes, bathe, and then put the clean clothes back on, doing so day after day. Next, in the bodhimaṇḍa, one should exhaust one's resources to offer various kinds of offerings to the Three Jewels. If one does not offer all that one possesses, one's practice of the method will lack singlemindedness and will surely fail to induce a response. Only if one has absolutely no possessions of one's own may one seek them externally. There should be ten practitioners or fewer; more is not permissible. It is appropriate to commence on one of the six poṣadha days.
1.5
Second: Clarifying the Preparatory Upāya
1.6
When practitioners are about to enter the bodhimaṇḍa, their bodies and minds are scattered and distracted, so they must practice upāyas in advance. For seven days, they should prepare a separate room, which must not be in the same place as the bodhimaṇḍa; if there is no separate building, sharing a room is also permitted. Day and night they should rehearse and test the procedures, and memorize in advance the texts below for the five repentances and the like, making themselves thoroughly proficient and fluent. Dyeing, washing, sewing, preparing meals, and all other miscellaneous livelihood matters must immediately cease at that time. One should only reflect: 'Before long, I am certain to be born in the Pure Land. With a single mind I seek repentance without obstruction.' Each practitioner should set their own time limit, sparing neither body nor life, resolved to attain the pure karma and bring it to immediate fulfillment. One must not for a single thought-moment dwell on the five sense-objects; one must reproach and cast off desire, and diligently quell anger and delusion. Each practitioner has evil habits from beginningless time; they must swiftly seek to abandon them so that they do not become obstacles to the proper repentance. One should observe oneself to see which habit is especially predominant, reproach and discard it, and regulate it to restore equilibrium, so as not to allow the practice of the ritual to lose its efficacy in vain. This can be understood through reflection.
1.7
Third: Clarifying the Intent of the Main Practice
1.8
The Mahāsaṃnipāta explains [a period of] seven times seven days; the Drum Sound King [Sūtra] and the Larger Sukhāvatīvyūha Sūtra [explain] ten days and ten nights; the Sūtra on the Contemplation [of Amitāyus] and the Smaller Sukhāvatīvyūha Sūtra explain seven days and seven nights. One should take one of these three tiers as the period, which must definitely not be shortened. Regarding the intent of the main practice, the Treatise of Vasubandhu states: 'To explain for what purpose one contemplates the world of Sukhāvatī, sees Amitābha Buddha, and vows to be born in that land. How does one contemplate? How does one generate faith? Those who cultivate the five gates of mindfulness and accomplish them will ultimately attain rebirth in the land of Sukhāvatī and see Amitābha Buddha. What are the five? The first is the gate of prostration; the second is the gate of praise; the third is the gate of making vows; the fourth is the gate of contemplation; the fifth is the gate of dedication. ... Up to: as for the bodhisattva's skillful upāya of dedication, it means that with all the roots of goodness and merits gathered from the five kinds of cultivation such as prostration, one does not seek the pleasure of self-preservation, but because of the desire to pull all living beings out of suffering, makes a vow to gather in all living beings so that they are born together in that Buddha-land of Sukhāvatī; this is called the bodhisattva's skillful upāya of dedication. Being thus skilled in knowing dedication, ... one attains three kinds of gates in accord with bodhi: first, the unstained, pure mind, because one does not seek pleasures for oneself; second, the pacifying, pure mind, because one pulls all living beings out of suffering; third, the blissful, pure mind, because one causes all living beings to attain great bodhi by gathering them in to be born in that land.' Therefore, I fully adopt the text of the treatise as the present main intent. The addition of kṣamā is solely to eradicate the obstacles to rebirth, and to accord with the Buddha's compassion to swiftly deliver living beings. One must with a single mind and single intention, for the full seven times seven days, or down to seven days, during the six periods of day and night, prostrate to the Buddhas of the ten directions and the World-Honoured One Amitābha. Whether sitting or walking, one must not be scattered or distracted; one must not even for the span of a finger-snap think of worldly five desires, converse or jest with outsiders, nor use chores as an excuse to delay, or indulge in laxity and sleep. In every instant, looking down or looking up, one must maintain uninterrupted mindfulness, striving with a single mind for the sake of seeking rebirth. Question: 'Since the practices of the ritual are numerous, how can there be a single mind?' Answer: 'There are principle and phenomena. First, singlemindedness in principle: from first entering the bodhimaṇḍa until the very end, although one engages in manifold activities, they are all devoid of intrinsic nature, neither arising nor ceasing, of the one mark of the dharmadhātu; according with the conditions of the dharmadhātu is called singlemindedness in principle. Second, singlemindedness in phenomena: when prostrating to the Buddha, not thinking of any other matter but exclusively prostrating to the Buddha; reciting sūtras and walking the path are likewise also like this. This is called singlemindedness in phenomena.'
1.9
Fourth: Burning Incense and Scattering Flowers
1.10
(When the practitioners, having already purified their three karmas, first enter the bodhimaṇḍa, they should first stand upright and reflect: 'For the sake of living beings, I give rise to bodhicitta and vow to seek the Pure Land; therefore, I prostrate collectively to the Three Jewels and extensively cultivate offerings. When the Three Jewels receive the offerings, they will surely be mindful of me, fulfill my requests, and bear witness to my vows.' This burning of incense and scattering of flowers is also called the offering of the three karmas. When first prostrating collectively to the Three Jewels, it is not yet necessary to visualize each direction one by one; merely visualize that one's own body and the Buddhas of the ten directions, in their fundamental principle and essence of the true mark, are originally devoid of subject and object, and therefore there is neither one who prostrates nor one who is prostrated to. Visualizing the absence of subject and object is called the ocean of the dharmadhātu. Vowing that all living beings will together perceive this principle is called entering together. The leader should first chant:)
1.11
With utmost reverence, with a single mind we revere and prostrate to the eternally abiding Buddhas of the dharmadhātu in the ten directions.
1.12
With a single mind we revere and prostrate to the eternally abiding Dharma of the dharmadhātu in the ten directions.
1.13
With a single mind we revere and prostrate to the eternally abiding Saṃgha of the dharmadhātu in the ten directions. (Having chanted this, each holds an incense burner, kneels upright on both knees, and speaks again:)
1.14
All of us gathered here, each kneeling upright on both knees, solemnly hold incense and flowers, making offerings according to the Dharma, offering them to the Three Jewels of the dharmadhātu in the ten directions. (At this point, cease chanting, let go of the incense burners, hold scattered flowers in both hands, and make vast offerings. Visualize: 'May these incense and flowers pervade the ten directions, forming a subtle and wondrous dais of bright light, with heavenly music, heavenly precious incense, heavenly delicacies, heavenly precious garments, and inconceivable subtle Dharma-dusts. Each dust-mote produces all dust-motes; each dust-mote produces all dharmas, revolving without obstruction, mutually adorning, reaching everywhere before the Three Jewels of the ten directions. Before the Three Jewels of the dharmadhātu in the ten directions, my body is present in each case cultivating offerings; each and every one fully pervades the dharmadhātu, one and another unmixed and unobstructed, performing Buddha-work to the exhaustion of future boundaries, universally perfuming all living beings of the dharmadhātu, so that all who receive this perfuming give rise to bodhicitta, enter together into anutpāda, and realize the Buddha's wisdom.' Having visualized this, scatter the flowers, take up the hand censers, and speak these words aloud:)
1.15
May this cloud of incense and flowers / Pervade the realms of the ten directions, / To make offerings to all Buddhas, / The honored Dharma, the bodhisattvas, / And the immeasurable assemblies of śrāvakas, / Arising as a dais of bright light, / Surpassing boundless realms, / In boundless Buddha-lands, / Being used to perform Buddha-work, / Universally perfuming all living beings, / Causing them all to generate bodhicitta. (The line after 'Causing them all' continues in harmony after 'offerings'. Sung solo:)
1.16
The offering having been made, with utmost reverence. (Having risen, make one bow.)
1.17
Fifth: The Method of Reverent Invocation
1.18
(One should add more incense, kneel upright on both knees as before, hold the incense burner, and with an upright mind, earnest and grave, universally invite the Three Jewels to enter the bodhimaṇḍa. One must not lightly or casually summon the Supreme Honored Ones; one's three karmas must be simultaneously earnest as one reverently invokes them with a single mind. If it is not so, the invitation is in vain and of no benefit. Each practitioner visualizes each Tathāgata, according to their respective direction, leading all their retinue and entering our bodhimaṇḍa, as if abiding right before our eyes and filling empty space; not for a kṣaṇa may distracting thoughts arise. This welcoming and inviting is performed only on the initial eighth day, and not used at other times. The leader chants:)
1.19
With a single mind we reverently invoke: Homage to our Original Teacher, Śākyamuni Buddha. (Śākyamuni is our teacher who preached the Mahāyāna teachings, causing us to cultivate the karma for the Pure Land; therefore, he must be invoked first. Each person should arouse their mind to be grateful for this kindness and virtue. In this way, make the invocation three times. At each invocation, visualize: 'The nature of my three karmas is like empty space; Śākyamuni Tathāgata is also like this. Without rising from the true limit, for the sake of living beings, he comes together with the assembly to receive our offerings.' Below, it follows the same pattern with three invocations.)
1.20
With a single mind we reverently invoke: Homage to the fifty-three Buddhas of kalpas long past, Dīpaṃkara Buddha, Dūreprabha Buddha, Meghasvararāja Buddha, and the rest. (The fifty-three Buddhas are the Buddhas who appeared in succession before Bhikṣu Dharmākara went forth. The fifty-fourth was Lokeśvararāja Buddha, who was Dharmākara's teacher; one should know this when invoking them. The visualization verse is the same as before, merely changing the names of the Buddhas.)
1.21
With singlemindedness I reverently invoke: namo Lokeśvararāja Buddha, who attained extinction long ago in the past. (King Lokeśvara Buddha was the original teacher of Dharmākara, and it was before that Buddha that he made his forty-eight vows; one should know this when invoking. The verse is as before, changing it to say: "Lokeśvararāja Buddha is also like this." This Buddha, together with the preceding fifty-three Buddhas, appears in the larger version of the Sukhāvatīvyūha Sūtra.)
1.22
With singlemindedness I reverently invoke: namo Akṣobhya Buddha and all other Buddhas of the present in the ten directions, throughout all the Pure Lands across the ten directions, as numerous as the sands of the Ganges. (These Buddhas of the ten directions all extend their broad and long tongues, covering the chiliocosm, to praise Sukhāvatī; therefore one must invoke them to seek their protective mindfulness. Thus it appears in the Praise of the Pure Land Sūtra. When invoking, one should visualize them coming from those ten directions, changing the verse to say: "The Buddhas of the ten directions are also like this." The rest is all as before.)
1.23
With singlemindedness I reverently invoke: namo the seven Buddhas of past ages, the thousand Buddhas of the future Bhadrakalpa, and all Buddhas of the three periods of time.
1.24
With singlemindedness I reverently invoke: namo Amitābha Buddha of Sukhāvatī. (Amitābha is the lord of this repentance and vow. One should visualize him leading an boundless retinue to arrive at my bodhimaṇḍa, gathering in and protecting us with mindfulness. Shedding tears, with earnest devotion invoke him three times; he must surely come to sit upright in the bodhimaṇḍa, while the other Buddhas and bodhisattvas all bear witness. Change the verse as before. That he is invoked last should be understood as following the Samantabhadra Repentance Ritual.)
1.25
With singlemindedness I reverently invoke: namo the Mahāyāna Sukhāvatīvyūha Sūtra of the forty-eight vows, the Praise Sūtra, and so forth, as well as all scriptural teachings belonging to that Pure Land, all venerable scriptures across the ten directions, and the twelve divisions of the true and pure Dharma jewel. (One should visualize the Dharma jewel in two places: first, the Dharma jewel of the ten directions; second, the Dharma jewel of the Pure Land. When visualizing the Dharma of the Pure Land, comprehensively visualize the Buddhas, bodhisattvas, water-birds, and musical trees all expounding the wonderful Dharma, coming along with my invocation to manifest in the bodhimaṇḍa, making my bodhimaṇḍa no different from that Pure Land. Visualize, saying: "The nature of Dharma is like space, with nothing to be seen; / The Dharma jewels of the two places are inconceivable. / Now, with my three karmas, I invoke them according to Dharma; / May they manifest together and receive offerings.")
1.26
With singlemindedness I reverently invoke: namo Mañjuśrī Bodhisattva, Samantabhadra Bodhisattva, Ajita Bodhisattva, Anikṣiptadhura Bodhisattva, and all bodhisattva-mahāsattvas. (The verse is the same as for invoking the Buddhas, but changed to: "All the great bodhisattvas are also like this." When invoking, visualize that Mañjuśrī, Samantabhadra, and the others are all in the Pure Land, as explained in the King of Vows Sūtra.)
1.27
With singlemindedness I reverently invoke: namo Avalokiteśvara Bodhisattva Mahāsattva of Sukhāvatī. (Visualize this bodhisattva seated upon a lotus throne, attending to the Buddha's left side, with awe-inspiring virtue and radiance that are boundless. Recite the verse as before.)
1.28
With singlemindedness I reverently invoke: namo Mahāsthāmaprāpta Bodhisattva Mahāsattva of Sukhāvatī. (Visualize this bodhisattva seated upon a lotus throne, attending to the Buddha's right side, also no different from Avalokiteśvara.)
1.29
With singlemindedness I reverently invoke: namo Bhikṣu Dharmākara Bodhisattva Mahāsattva of asamkhyeya kalpas in the past. (This is Amitābha's causal body, who practiced the forty-eight vows to gather and transform sentient beings. One should be mindful of this benevolence and virtue. The verse is as stated before.)
1.30
With singlemindedness I reverently invoke: namo all the great bodhisattva-mahāsattvas of Sukhāvatī who have newly resolved on the Way, who abide in anutpāda and avaivartika, and who are ekajātipratibaddha. (The sūtra says: "Great bodhisattvas who are avaivartika and ekajātipratibaddha"; when invoking, one should visualize in this way. The verse is as before.)
1.31
With singlemindedness I reverently invoke: namo Śāriputra and all other śrāvakas and pratyekabuddhas of this land, the worthy and noble Sangha who have attained the Way. (Visualize invoking the worthy and noble Sangha throughout the entire dharmadhātu.)
1.32
With singlemindedness I reverently invoke: the hosts of devas of this land, Brahmā, Śakra, and the Four Heavenly Kings; the lord of the Paranirmitavaśavartin Heaven; the various kings of nāgas and spirits; the masters of good and punishers of evil of Yama's five destinies; the protective spirits of the saṅghārāma who safeguard the true Dharma; and all worthy and noble beings. (According to the rule, they are all invoked three times to come and guard here, but without prostrations; one should know this.)
1.33
To those reverently invoked above: World-Honoured One Amitābha, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, and all the worthy and noble beings of the pure ocean-like assembly—we only pray that you do not abandon great kindness and great compassion. With knowledge of others' minds and the eye of the Way, with unimpeded seeing and hearing, and with sovereign physical superknowledges, descend to the bodhimaṇḍa, abide upon the Dharma seats, radiate light illuminating everywhere, gather us in, and pity, shelter, and protect us, enabling us to accomplish our vows and practices of bodhi. To Śākyamuni Buddha, Dīpaṃkara Buddha and the others, Lokeśvararāja Buddha, all the Fully Awakened Ones of the ten directions and three periods of time, Mañjuśrī Bodhisattva, Samantabhadra Bodhisattva, and the noble assemblies of the three vehicles—we only pray that you all come, and compassionately gather and protect us. May the hosts of devas, Māra, Brahmā, nāgas, spirits, and the various Dharma-protecting deities and all worthy and noble beings all arrive at the bodhimaṇḍa, bring comfort, guard steadfastly, and together bring pure practice to fruition. (Recite three times)
1.34
Sixth: The Method of Praise
1.35
(One should stand up, respectfully join palms, visualize this body directly facing Amitābha and each and every Buddha, and recite verses of praise and aspiration, saying:)
1.36
His form is like Jāmbūnada gold, his countenance surpasses the pure full moon;
His bodily radiance and wisdom's light shine without boundary.
Subduing the hosts of Māra's adversaries, he skillfully transforms humans and devas;
Boarding that boat of the eightfold noble path, he is able to deliver those hard to deliver.
Hearing his name, one attains non-retrogression; therefore I bow my head in homage.
1.37
Through these merits of praising the Buddha, cultivating the unsurpassed wholesome roots of the Mahāyāna, we dedicate these blessings to the devas, nāgas, and eight classes of the higher realms; the Great Brahmā King; the Thirty-Three Devas; Yama's five destinies; the eight kings of the six poṣadha days; the spirit kings who inflict disease, each with their retinues; the terrestrial spirits of this land; and those who protect the true Dharma within the saṅghārāma. Furthermore, for the kings and emperors of states, the myriad people of the realm, teachers and monks, parents, good and evil friends, the dānapatis who built the monastery, donors of the ten directions, and extending broadly to all sentient beings of the dharmadhātu: may we, relying on these wholesome roots, equally perfume and cultivate both merit and wisdom as twin adornments, and at the time when life ends, be reborn together in the Land of Joy.
1.38
Seventh: The Method of Prostrating to the Buddhas
1.39
(When praise is finished, one should prostrate to the Buddhas. When prostrating to the Buddhas, one must visualize all Buddhas as one's compassionate father, because they can cause me to be born in the Pure Lands of the Buddhas.)
1.40
With singlemindedness I reverently prostrate to our fundamental teacher, Śākyamuni Buddha. (After chanting, make one prostration. Visualize, saying: "The one who prostrates and the one prostrated to are both quiescent in nature; / The connection through resonance between the Way and response is inconceivable. / This bodhimaṇḍa of mine is like Indra's jewel net, / In which Śākyamuni Tathāgata reflects and appears; / The reflection of my body appears before Śākyamuni; / With head and face touching his feet, I take refuge and prostrate." Continue to use this below.)
1.41
With singlemindedness I reverently prostrate to Dīpaṃkara Buddha, Prabhāpāla Buddha, Meghasvararāja Buddha, and the other fifty-three Buddhas of kalpas long ago in the past. (The fifty-three Buddhas are as explained in the invocation. One should visualize this body as illusory, as a transformation, seeing oneself making prostrations before those Buddhas. The verse is as above, only changed to say: "In which the fifty-three Buddhas reflect and appear; / The reflection of my body appears before the Buddhas." Follow this below.)
1.42
With singlemindedness I reverently prostrate to Lokeśvararāja Buddha, who attained extinction long ago in the past. (The original teacher of Dharmākara; one should know this.)
1.43
With singlemindedness I reverently prostrate to Akṣobhya Buddha and all other Buddhas throughout the eastern Pure Lands, as numerous as the sands of the Ganges. (From here below, the Buddhas of the ten directions all extend their broad and long tongues to praise Sukhāvatī. One should visualize this body before the Buddhas of Pure Lands numerous as the sands of the Ganges.)
1.44
With singlemindedness I reverently prostrate to Supreme Broad Cloud-Thunder Voice King Buddha and all other Buddhas throughout the southeastern Pure Lands, as numerous as the sands of the Ganges.
1.45
With singlemindedness I reverently prostrate to Sun-Moon Light Buddha and all other Buddhas throughout the southern Pure Lands, as numerous as the sands of the Ganges.
1.46
With singlemindedness I reverently prostrate to Supreme Sunlight Renown Virtue Buddha and all other Buddhas throughout the southwestern Pure Lands, as numerous as the sands of the Ganges.
1.47
With singlemindedness I reverently prostrate to Radiating Light Buddha and all other Buddhas throughout the western Pure Lands, as numerous as the sands of the Ganges.
1.48
With singlemindedness I reverently prostrate to Immeasurable Virtue Fire King Radiance Buddha and all other Buddhas throughout the northwestern Pure Lands, as numerous as the sands of the Ganges.
1.49
With singlemindedness I reverently prostrate to Immeasurable Light-Adorned Penetrating Awakening Wisdom Buddha and all other Buddhas throughout the northern Pure Lands, as numerous as the sands of the Ganges.
1.50
With singlemindedness I reverently prostrate to Innumerable Hundreds of Thousands of Koṭis of Vast Wisdom Buddha and all other Buddhas throughout the northeastern Pure Lands, as numerous as the sands of the Ganges.
1.51
With singlemindedness I reverently prostrate to Brahmā Voice Buddha and all other Buddhas throughout the zenith Pure Lands, as numerous as the sands of the Ganges.
1.52
With singlemindedness I reverently prostrate to Manifesting All Wonderful Teachings and Correct Principles Ever Radiating Fire King Supreme Virtue Light Buddha and all other Buddhas throughout the nadir Pure Lands, as numerous as the sands of the Ganges.
1.53
With singlemindedness I reverently prostrate to all Buddhas of the past, present, and future, the seven World-Honoured Buddhas, and the thousand Buddhas of the Bhadrakalpa.
1.54
With singlemindedness I reverently prostrate to Amitābha Buddha of Sukhāvatī. (One should make three prostrations, only changing the verse to say: "Seeking rebirth, I touch my head to his feet in homage.")
1.55
With singlemindedness I reverently prostrate to the scriptural teachings expounded by the Buddhas and bodhisattvas of Sukhāvatī, and even the pure Dharma store of all Dharma sounds of the water-birds and musical trees. (Visualize the Dharma jewel of that Pure Land manifesting in the bodhimaṇḍa. The verse says: "The Dharma nature of true emptiness is like space; / The eternally abiding Dharma jewel is inconceivable. / The reflection of my body appears before the Dharma jewel; / To each and every one I bow my head in homage.")
1.56
With singlemindedness I reverently prostrate to the Mahāyāna Sukhāvatīvyūha Sūtra of the forty-eight vows, the Praise Sūtra, and so forth, all venerable scriptures across the ten directions, and the twelve divisions of the true and pure Dharma store. (This is the Dharma jewel of this land. The verse is as before.)
1.57
With singlemindedness I reverently prostrate to Avalokiteśvara Bodhisattva Mahāsattva of Sukhāvatī. (Visualize this bodhisattva attending to Amitābha's left side, seated on a lotus throne. The verse is the same as prostrating to the Buddha, only changing it for a bodhisattva.)
1.58
With singlemindedness I reverently prostrate to Mahāsthāmaprāpta Bodhisattva Mahāsattva of Sukhāvatī. (Visualize him attending to the Buddha's right side, no different from Avalokiteśvara.)
1.59
With singlemindedness I reverently prostrate to Bhikṣu Dharmākara Bodhisattva Mahāsattva of asamkhyeya kalpas in the past.
1.60
With singlemindedness I reverently prostrate to all the great bodhisattva-mahāsattvas of Sukhāvatī who are ekajātipratibaddha.
1.61
With singlemindedness I reverently prostrate to all the great bodhisattva-mahāsattvas of Sukhāvatī who abide in anutpāda and avaivartika.
1.62
With singlemindedness I reverently prostrate to the bodhisattvas of Sukhāvatī who have newly resolved on the Way, and all bodhisattva-mahāsattvas who have come from the ten directions to be born in the Pure Land.
1.63
With singlemindedness I reverently prostrate to Mañjuśrī Bodhisattva, Samantabhadra Bodhisattva, Maitreya Bodhisattva, Satatasamitābhiyukta Bodhisattva, and all the other great bodhisattva-mahāsattvas throughout the ten directions.
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With singlemindedness I reverently prostrate to the greatly wise Śāriputra, Ānanda the upholder of the Dharma, the great śrāvakas, the pratyekabuddhas, and all the worthy and noble Sangha who have attained the Way.
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Eighth: The Method of Repentance and Vows
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(There are five methods in total; here the first and last are named, hence it is called "repentance and vows".)
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1. Clarifying the Method of Kṣamā
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(Repentance has aspects of phenomenon and principle; both must be engaged together. As for phenomenon, one exhausts one's three karmas, not sparing body or life, weeping tears of blood, disclosing the roots of one's offenses, not daring to conceal them. As for principle, one contemplates the true mark of offenses, wherein both the repenter and what is repented are quiescent, as explained extensively in other texts. Having understood phenomenon and principle, one must universally repent on behalf of all with an equanimous mind, visualizing and saying: "From beginningless time, I and sentient beings have constantly been obstructed by the heavy offenses of the three karmas and six sense faculties; we have not seen the Buddhas, have not known the way of deliverance, have merely followed saṃsāra, and have not known the wonderful principle. Although I now know it, I am still obstructed together with all sentient beings by all heavy offenses. Now before Amitābha and the Buddhas of the ten directions, I take refuge and repent universally on behalf of sentient beings. We only pray that you bless and protect us, causing obstacles to be eradicated." Having visualized this, chant, saying:)
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"Universally on behalf of all sentient beings in the dharmadhātu, I vow that all will cut off the three obstacles and make kṣamā with utmost sincerity." (Having chanted this, make one prostration. Each person holds an incense burner and first mobilizes the ten mindsets of accord and inversion. Initially going against truth and pursuing delusion is called the ten mindsets of accord; now going against delusion and turning toward truth is called the ten mindsets of inversion. There are phenomena and principle, which should be carefully considered: from the beginning down to denying cause and effect is accord, whereas from this day forward deeply having faith and so forth is inversion. When formally declaring the kṣamā, one must also support this meaning of accord and inversion, visualizing as follows: "I and sentient beings, from beginningless time until now, due to attachment and views, internally grasp at a self and others, which is the first; externally add evil friends, which is the second; do not rejoice in others' slightest virtue, which is the third; purely pervade the three karmas, extensively creating manifold offenses, which is the fourth; although the deeds are not vast, the evil mind is all-pervading, which is the fifth; day and night continuously without interruption, which is the sixth; conceal faults, not wanting others to know, which is the seventh; have no fear of the evil paths, which is the eighth; have no shame and no conscience, which is the ninth; deny cause and effect, which is the tenth. Therefore, from this day forward, I deeply believe in cause and effect, which is the first; produce great shame and conscience, which is the second; produce great fear, which is the third; disclose and confess, which is the fourth; cut off the continuous mind, produce bodhicittotpāda, cut off evil and cultivate good, which is the sixth; diligently spur on the three karmas to reverse past heavy faults, which is the seventh; rejoice in the slightest virtue of ordinary beings and sages, which is the eighth; be mindful of the Buddhas of the ten directions who have great merit and wisdom able to rescue me and all sentient beings, placing us from the ocean of twofold death onto the shore of the three virtues, which is the ninth; from beginningless time, not knowing that the intrinsic nature of all phenomena is empty and tranquil, extensively created manifold evils, and now knowing emptiness and tranquility, for the sake of seeking bodhi and for the sake of sentient beings, extensively cultivate all goods and universally cut off all evils, which is the tenth." We only pray that the Buddhas of the ten directions and Amitābha, the World-Honoured One, compassionately gather us in and heed my kṣamā.)
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"I, the monk [so-and-so], with utmost sincerity perform kṣamā. The Buddhas of the ten directions truly see and know that the intrinsic nature of myself and sentient beings is fundamentally pure, and the dwelling place of all Buddhas is called the Ever-Tranquil Light, pervading every kṣaṇa and all phenomena. Yet I did not understand, falsely grasping at self and others, generating distinctions within equal phenomena, and giving rise to defiling attachment within the pure mind. By these causes and conditions of inverted five desires, cycling in saṃsāra and passing through the three realms, abiding in this continuity, I did not contemplate a time of departure. Furthermore, within it I created the most evil karma: the four grave offenses, the five heinous offenses, and [the deeds of] an icchantika; disparaging and damaging the Mahāyāna, slandering and destroying the Three Jewels, slandering and denying the existence of the Buddhas, cutting off the study of prajñā, using the property of the Saṃgha of the ten directions, using the property of Buddhist stūpas, defiling celibate practitioners, practicing and associating with evil phenomena, mutually praising and protecting those who break the precepts, reviling practitioners of the three vehicles in various ways, concealing faults within while outwardly displaying dignified comportment, constantly using the five improper livelihoods to obtain the four requisites, impurely explaining the Dharma, instructing others contrary to the Vinaya, going forth on account of the Buddha yet conversely destroying the Buddha-Dharma, disobeying and defying the masters' teaching in accordance with the Dharma, giving free rein to greed and anger, and having no sense of shame or conscience. Through these causes and conditions, by the power of all evil karmas, upon the end of life I should fall into the Avīci Hell, where blazing fires burn fiercely, suffering immeasurable pain for thousands of myriads of koṭis of kalpas without a time of liberation. Only now have I awakened and come to know this, producing great shame and great fear. The World-Honoured Ones of the ten directions and Amitābha Buddha have long since produced great compassion for me; through countless kalpas, in order to deliver me, they cultivated the path to bodhi without sparing body or life. Now having already attained buddhahood, their great compassion is fully perfected, truly able to be a refuge of deliverance for all. Now having created evil, I must surely fall into the three miserable paths; I pray that you give rise to pity and receive my kṣamā, so that heavy offenses may be extinguished, all evils eradicated, and up to the causes of birth in the Sahā world permanently exhausted, so that I may be reborn in the Buddhas' pure lands as vowed, without any obstacles or doubts when my life ends." (Having made kṣamā, take refuge and bow to Amitābha Buddha and all the Three Jewels. Having bowed, knock the head to the ground three times to express making bows in three places: first, to Amitābha, the World-Honoured One; second, to the Three Jewels of the Pure Land; third, to the Three Jewels of the ten directions. One should recite the text of kṣamā and so on three times; observe for oneself whether time is early or late. If time is pressing, abbreviate by saying: "The second and third are also spoken in this way." The four repentances below follow this.)
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Second, Explaining the Method of Entreaty
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(Visualize kneeling on both knees before all Buddhas of the ten directions to make entreaty. The entreaty has two meanings: first, from "initially" to "turn the unsurpassed wondrous wheel of the Dharma" is called entreating the teaching of the Dharma; second, from "all Buddhas" onward is entreating long dwelling in the world, the intent of which is also teaching the Dharma. The Buddhas of the ten directions, by the power of the eye of the Way, know my entreaty. I pray only that they remain long and turn the wheel of the true Dharma, and that wherever I am born, I can constantly make entreaty.)
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"I, the monk [so-and-so], with utmost sincerity entreat: / All the lamps of the world in the ten directions / who first attain bodhi, / I now entreat them all / to turn the unsurpassed wondrous wheel of the Dharma. / If the Buddhas wish to manifest nirvāṇa, / I entreat them all with utmost sincerity; / I only pray that they dwell long for kalpas numerous as dust motes in lands, / to benefit and bring joy to all sentient beings." / (Having made entreaty, take refuge and bow to Amitābha Buddha and all the Three Jewels.)
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Third, Explaining the Method of Rejoicing
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(I also rejoice in the slightest virtue of ordinary beings and sages in the ten directions; roots of goodness and meritorious virtues can make those who see them produce joy, and I rejoice along with them.)
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"I, the monk [so-and-so], with utmost sincerity rejoice: / In all sentient beings in the ten directions, / those of the two vehicles in training and beyond training, / and all Tathāgatas and bodhisattvas— / in all their merits I rejoice." / (Having rejoiced, take refuge and bow to Amitābha Buddha and all the Three Jewels.)
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Fourth, Explaining the Method of Dedication
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(From beginningless time until today, the slightest virtue was dedicated to the three realms of existence; therefore now I repent of it and vow to seek bodhi.)
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"I, the monk [so-and-so], with utmost sincerity dedicate: / All the merit from prostrating, praising, and offering, / entreating the Buddhas to dwell in the world and turn the Dharma-wheel, / and all roots of goodness from rejoicing and kṣamā, / I dedicate to sentient beings and the Buddha-Way." / (Having dedicated, take refuge and bow to Amitābha Buddha and all the Three Jewels.)
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Fifth, Explaining the Method of Making Vows
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(In general, one must keep in mind extinguishing offenses and removing obstacles, upholding the four universal vows, according with bodhi, and seeking rebirth in the Pure Land. When chanting, visualize directly facing Amitābha, with the remaining Buddhas and bodhisattvas all serving as witnesses.)
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"I, the monk [so-and-so], with utmost sincerity make vows: May all the good produced from the three karmas together with practitioners cultivating pure practice adorn our pure vows so that merit and wisdom manifest before us. We pray that Amitābha, the World-Honoured One, Avalokiteśvara, and Mahāsthāmaprāpta compassionately gather us in, manifest their bodies for us, and emit pure light to illuminate and touch us, so that our faculties become serene, our three obstacles are eliminated, we take delight in cultivating pure practice, our bodies and minds are moistened and enriched, and thought after thought we do not lose our roots of goodness in the Pure Land. Also, in our dreams may we constantly see that land's manifold wondrous adornments, comforting and gladdening our minds and causing vigor to arise. We pray that when approaching the end of life, we may know in advance of its coming, completely remove obstacles, have wisdom and mindfulness increase in brilliance, have our bodies free from painful illness and our minds not inverted, personally face Amitābha and all his retinue with praise and joy, and in a single kṣaṇa immediately attain rebirth in the Sukhāvatī world. Having arrived, we will personally see ourselves born within a lotus flower and receive the Buddha's prediction. Having received the prediction, we will freely manifest transformation bodies in Buddha-lands numerous as dust motes, according with sentient beings to benefit them, able to cause sentient beings as numerous as dust motes in Buddha-lands to bring forth bodhicittotpāda, simultaneously leave suffering, and together be reborn in Amitābha Buddha's Sukhāvatī world. May such practices and vows manifest in thought after thought, continuing unbroken through all future time, so that the karmas of body, speech, and mind constantly perform the Buddha's work." (Having made vows, take refuge and bow to Amitābha Buddha and all the Three Jewels. Making vows for the primary practice of rebirth must be fully recited three times; understand that this is not like the previous four repentances which may be expanded or abbreviated according to time.)
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Ninth, The Method of Circumambulation and Reciting the Sūtra
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(When the prostrations are finished, one should rise, each person straightening their robes and standing still with a brief vow. One should visualize the Three Jewels, sages, and worthies filling the bodhimaṇḍa, each seated on a Dharma seat, seeing one's body circumambulating each Dharma seat, turning serenely. Afterwards, one should recite aloud, saying:)
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"Homage to the Buddha, homage to the Dharma, homage to the Saṃgha, homage to Śākyamuni Buddha, homage to Lokeśvararāja Buddha, homage to Amitābha Buddha, homage to Avalokiteśvara Bodhisattva, homage to Mahāsthāmaprāpta Bodhisattva, homage to Mañjuśrī Bodhisattva, homage to Samantabhadra Bodhisattva, homage to the pure ocean-wide assembly of bodhisattva mahāsattvas." (Reciting thus three times, one should recite the Amitābha Sūtra or the Sūtra on the Contemplation of Amitāyus. Having finished reciting, recite the preceding names three times again. When reciting, the sounds, names, phrases, and letters are empty and without anything to be attained, like the tracks of birds in the sky—how could one grasp them? The three karmas of body, speech, and mind are like shadows, echoes, and flames; although they are all not real, the response is nonetheless there. One sees one's body circumambulating each Dharma seat, more or fewer times, ending when the sūtra is completed. Having circumambulated, chant, saying:)
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"I take refuge in the Buddha, and vow that sentient beings / will understand the Great Way / and bring forth the unsurpassed mind." (One prostration.)
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"I take refuge in the Dharma, and vow that sentient beings / will deeply enter the storehouse of sūtras / and possess wisdom like the ocean." (One prostration.)
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"I take refuge in the Saṃgha, and vow that sentient beings / will guide the great assembly / without any hindrance. Homage to the holy assembly." (One prostration. The leader kneels and chants, saying:)
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"I announce to the assembly to listen to / the Tathāgata's verse in the sūtra: / Why not vigorously do good, / and be mindful of the Way's spontaneity? / Each should be diligent and vigorous, / striving to seek it by oneself; / one will certainly transcend and depart, / to be reborn in the land of Anyang, / cutting horizontally across the five evil destinies, / the evil paths naturally closed, / ascending the boundless Way, / easy to reach, yet without people. / Why not abandon worldly affairs, / and diligently practice seeking the Way and virtue? / Each will attain longevity, / life and joy boundless!"
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Tenth, The Method of Seated Meditation
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When the above matters are concluded, one should sit in one place on a rope bed facing west, because it facilitates contemplation and expresses the correct direction. Sit upright in the lotus posture, with neck and spine aligned, neither leaning forward nor hunching backward, harmonize the breath, and stabilize the mind. However, regarding the contemplation gates practiced, the sūtras and treatises are very numerous; how could beginners among ordinary people have practiced them all? Now, drawing from the essential and easy visualizations, two kinds are briefly shown. Among the two kinds, one may still follow what is appropriate, not necessarily using both together. For those who are skilled in other visualizations, they are at liberty to do so; as long as they do not depart from the Pure Land teaching, all should be practiced. The two kinds referred to are:
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First, supporting the universal contemplation's intent. Having sat, visualize oneself that the merit accumulated from the practice right at that moment warrants rebirth in the Sukhāvatī world, and one should immediately give rise to the thought of being born there. In the lotus flower, sit cross-legged in the lotus posture, visualize the lotus flower closing, and visualize the flower opening. When the flower opens, visualize five hundred colors of light coming to illuminate the body, visualize opening the eyes, and visualize seeing the Buddhas, bodhisattvas, and the land. Immediately sit before the Buddha to listen to the wondrous Dharma, and hear all sounds expounding the Dharma one delights in hearing, what is heard being in accord with the twelve divisions of the canon. When performing this visualization, one must be very firm, causing the mind not to scatter, the mental visualization clear and distinct as if seen with one's eyes. Only after a long time does one rise.
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Second, directly visualize Amitābha Buddha's sixteen-foot golden body seated upon a lotus flower, focusing exclusively on the single characteristic of the ūrṇā between his eyebrows. That curl is one zhang and five chi in length, five cun in circumference, with eight facets on the outside; the curl is hollow inside, coiled gracefully to the right between the eyebrows, brilliantly pure, luminous, and transparent beyond full description, setting off his golden countenance with distinct and clear contours. When performing this visualization, steady the mind and concentrate the thought, keeping it firm and unmoving. Yet one should also contemplate that what is seen through thought and visualization—whether successfully formed or not yet formed—are all thoughts and visualizations: arising from causes and conditions, they lack real intrinsic nature and characteristics, and everything is empty, just like the image of a face in a mirror, like the reflection of the moon appearing in water, like a dream, like an illusion. Although empty, it can still be seen; both [aspects] are manifestations of the nature of the mind. Whatever exists is nothing other than one's own mind: the mind does not know itself, and the mind does not see itself. If the mind harbors thought, that is delusion; if it is free of thought, that is nirvāṇa. Thinking of the mind as existent or thinking of the mind as nonexistent are both termed 'having thought'; all are termed delusion, failing to see the Dharma-nature. Third, phenomena arisen from causes and conditions are identical with emptiness, conventionality, and the middle; they are neither identical nor distinct, neither vertical nor horizontal, and inconceivable. When mental contemplation is quiescent, one is then able to accomplish the buddhānusmṛti-samādhi. After a long duration, one then rises. (Explained in detail elsewhere.)
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Question: 'Buddhānusmṛti-samādhi is accomplished only after long practice; how can those who practice repentance for ten or seven days master it all at once?' Answer: 'Conditions may be ripe or raw, and practice may be of long or short duration. If one has practiced it in the past and prepared in this life, when the time comes to perform the repentance, one will attain it through minimal practice. If one has not harbored it in past lives and only learns it now near the repentance, it will certainly be difficult to accomplish. Yet even if not accomplished, one must still bind the mind according to this as the object of contemplation for seated meditation. A sūtra says: "Whether accomplished or unaccomplished, one eradicates the offenses of immeasurable saṃsāra and is reborn before the Buddhas." It also says: "Merely hearing the name of the ūrṇā eradicates immeasurable offenses." How much more so binding one's mindfulness to it! All who wish to practice should not give rise to doubt or fear, thinking they have no share in it. That Buddha has the power of past vows, causing those who cultivate this samādhi all to accomplish pratyutpanna. It is accomplished by relying on three powers: first, the Buddha's majestic power; second, the power of samādhi; third, the power of one's own merit. The Guan jing states: "Merely hearing the names of the Buddha of Immeasurable Life and the two bodhisattvas can eradicate the offenses of immeasurable saṃsāra; how much more so recollecting them!" If anyone takes pleasure in cultivating other contemplations, they may follow their own inclination.' After sitting, one immediately rises and performs Buddhist services at will. Or if one needs to cultivate contemplation, it is fine to sit further. If one is not accustomed to sitting, walking and reciting the name is also acceptable, and one will see Amitābha Buddha in a night's dream, fully as the sūtra explains.
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