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Language: English
Extent: 358 passages, 37,736 words
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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.2827 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

2 — 272 parts
3 — 86 parts

Text

2.1

Compiled by the śramaṇa Fazhao of Nanyue.

The Sūtra on Amitābha Spoken by the Buddha (Also named the Shorter Amitāyus Sūtra. Translated by Dharma Master Kumārajīva of the Later Qin. In the first year of Yuanjia, Guṇabhadra retranslated it, naming it the Amitābha Sūtra).

2.3

Thus have I heard. At one time the Buddha was staying in the kingdom of Śrāvastī, in the Jetavana Anāthapiṇḍada-ārāma, together with an assembly of 1,250 great monks, all of whom were great arhats known to the multitude: the Elder Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, Mahākaushṭhila, Revata, Śuddhipanthaka, Nanda, Ānanda, Rāhula, Gavāmpati, Piṇḍolabhāradvāja, Kālodayin, Mahākapphiṇa, Vakkula, Aniruddha—such great disciples as these; along with bodhisattva-mahāsattvas: Mañjuśrī the Dharma Prince, Ajita Bodhisattva, Gandhahastin Bodhisattva, Nityodyukta Bodhisattva, together with great bodhisattvas such as these, as well as Śakra Devendra and an immeasurable multitude of all devas.

2.4

At that time, the Buddha addressed the Elder Śāriputra: "From here to the west, past hundreds of thousands of koṭis of Buddha-lands, there is a world named Sukhāvatī. In that land there is a Buddha named Amitābha, who is currently teaching the Dharma. Śāriputra, why is that land named Sukhāvatī? The sentient beings of that land experience none of the multitudes of suffering, but receive only all kinds of bliss; therefore it is named Sukhāvatī.

2.5

"Moreover, Śāriputra, the land of Sukhāvatī is completely encircled with seven tiers of railings, seven tiers of nets, and seven tiers of rows of trees, all made of the four jewels. For this reason, that land is named Sukhāvatī.

2.6

"Moreover, Śāriputra, the land of Sukhāvatī has ponds of the seven jewels filled with water of eight virtues. The bottoms of the ponds are spread purely with golden sand. The stairways on the four sides are composed of gold, silver, lapis lazuli, and crystal. Above are multistoried pavilions, likewise adorned with gold, silver, lapis lazuli, crystal, giant clam, red pearl, and agate. The lotus blossoms in the ponds are as large as chariot wheels—the blue ones radiating blue light, the yellow ones radiating yellow light, the red ones radiating red light, and the white ones radiating white light—subtle, wonderful, fragrant, and pure. Śāriputra, the land of Sukhāvatī is accomplished with such virtues and adornments as these.

2.7

"Moreover, Śāriputra, in that Buddha-land, heavenly music is constantly played, and the ground is of gold. During the six periods of the day and night, it rains māndārava flowers. In the clear mornings, the sentient beings of that land always take their robe-folds filled with various wonderful blossoms to make offerings to hundreds of thousands of koṭis of Buddhas in other directions, and by mealtime return to their own land to take their meal and engage in walking meditation. Śāriputra, the land of Sukhāvatī is accomplished with such virtues and adornments as these.

2.8

"Furthermore, Śāriputra, in that land there are constantly various kinds of wondrous and multicolored birds: white swans, peacocks, parrots, śārikas, kalaviṅkas, and jīvaṃjīvaka birds. During the six periods of the day and night, all these birds bring forth harmonious and elegant notes. Their voices proclaim and elucidate the five faculties, the five powers, the seven limbs of awakening, the eightfold noble path, and such Dharmas as these. When the sentient beings of that land hear these sounds, they all mindfully recite the Buddha, mindfully recite the Dharma, and mindfully recite the Saṅgha. Śāriputra, you must not say that these birds are born as the retribution for misdeeds. Why is that? That Buddha-land has no three evil destinies. Śāriputra, that Buddha-land does not even have the names of the three wretched paths, much less the reality! These various birds are all manifested through transformation by Amitābha Buddha because he wishes the sounds of the Dharma to be proclaimed and spread abroad. Śāriputra, in that Buddha-land, a gentle breeze stirs the rows of jeweled trees and the jeweled nets, bringing forth subtle and wonderful sounds, just as if hundreds of thousands of musical instruments were being played at the same time. Those who hear these sounds naturally give rise to minds that mindfully recite the Buddha, mindfully recite the Dharma, and mindfully recite the Saṅgha. Śāriputra, that Buddha-land is accomplished with such virtues and adornments as these.

2.9

"Śāriputra, what do you think? For what reason is that Buddha named Amitābha? Śāriputra, that Buddha's light is immeasurable, illuminating the lands of the ten directions without any obstruction; therefore he is named Amitābha. Moreover, Śāriputra, the lifespan of that Buddha and his people lasts for immeasurable and boundless asaṃkhyeya-kalpas; therefore he is named Amitābha. Śāriputra, since Amitābha Buddha attained buddhahood, it has now been ten kalpas. Moreover, Śāriputra, that Buddha has immeasurable and boundless śrāvaka disciples, all of whom are arhats, beyond the ability of calculation to know; and so it is with the bodhisattvas. Śāriputra, that Buddha-land is accomplished with such virtues and adornments as these.

2.10

"Moreover, Śāriputra, the sentient beings born in the land of Sukhāvatī are all avaivartikas. Among them are many who are bound to one last rebirth; their number is exceedingly great, beyond the ability of calculation to know, and can only be spoken of in terms of immeasurable and boundless asaṃkhyeya-kalpas. Śāriputra, sentient beings who hear this ought to generate the vow wishing to be born in that land. Why is that? Because they will be able to assemble together in one place with such superior good persons as these. Śāriputra, one cannot attain rebirth in that land with few roots of goodness or little merit as causal conditions. Śāriputra, if there is a good man or a good woman who hears spoken of Amitābha Buddha and upholds his name—whether for one day, two days, three days, four days, five days, six days, or seven days—with a single and undisturbed mind, then when that person approaches the end of life, Amitābha Buddha together with the assembly of holy ones will appear before them. When this person's life ends, their mind will not be confused, and they will immediately attain rebirth in Amitābha Buddha's land of Sukhāvatī. Śāriputra, seeing this benefit, I speak these words: if there are sentient beings who hear this teaching, they ought to generate the vow to be born in that land.

2.11

"Śāriputra, just as I now praise the inconceivable virtues of Amitābha Buddha, so in the eastern direction there are also Akṣobhya Buddha, Merudhvaja Buddha, Mahāmeru Buddha, Meruprabhāsa Buddha, Mañjusvara Buddha, and Buddhas as numerous as the sands of the Ganges such as these. Each in his own land extends the sign of a broad and long tongue that covers the trichiliocosm, speaking these truthful words: 'You sentient beings should believe in this Sūtra Praising Inconceivable Virtues and Protected by All Buddhas.'

2.12

"Śāriputra, in the southern world, there are Candrasūryapradīpa Buddha, Yaśaḥprabha Buddha, Mahārciskandha Buddha, Merupradīpa Buddha, Anantavīrya Buddha, and Buddhas as numerous as the sands of the Ganges such as these. Each in his own land extends the sign of a broad and long tongue that covers the trichiliocosm, speaking these truthful words: 'You sentient beings should believe in this Sūtra Praising Inconceivable Virtues and Protected by All Buddhas.'

2.13

"Śāriputra, in the western world, there are Amitāyus Buddha, Amitaketu Buddha, Amitadhvaja Buddha, Mahāprabha Buddha, Mahāprabhāsa Buddha, Ratnaketu Buddha, Śuddhaprabha Buddha, and Buddhas as numerous as the sands of the Ganges such as these. Each in his own land extends the sign of a broad and long tongue that covers the trichiliocosm, speaking these truthful words: 'You sentient beings should believe in this Sūtra Praising Inconceivable Virtues and Protected by All Buddhas.'

2.14

"Śāriputra, in the northern world, there are Arciskandha Buddha, Duṣpradharṣa Buddha, Sūryasaṃbhava Buddha, Jālinīprabha Buddha, and Buddhas as numerous as the sands of the Ganges such as these. Each in his own land extends the sign of a broad and long tongue that covers the trichiliocosm, speaking these truthful words: 'You sentient beings should believe in this Sūtra Praising Inconceivable Virtues and Protected by All Buddhas.'

2.15

"Śāriputra, in the nadir world, there are Siṃha Buddha, Yaśas Buddha, Yaśaḥprabhāsa Buddha, Dharma Buddha, Dharmadhvaja Buddha, Dharmadhara Buddha, and Buddhas as numerous as the sands of the Ganges such as these. Each in his own land extends the sign of a broad and long tongue that covers the trichiliocosm, speaking these truthful words: 'You sentient beings should believe in this Sūtra Praising Inconceivable Virtues and Protected by All Buddhas.'

2.16

"Śāriputra, in the zenith world, there are Brahmaghoṣa Buddha, Nakṣatrarāja Buddha, Gandhottama Buddha, Gandhaprabhāsa Buddha, Mahārciskandha Buddha, Ratnakusumasaṃpannaśarīra Buddha, Sālendrarāja Buddha, Ratnotpalabrāhmaṇī Buddha, Sarvārthadarśa Buddha, Sumerukalpa Buddha, and Buddhas as numerous as the sands of the Ganges such as these. Each in his own land extends the sign of a broad and long tongue that covers the trichiliocosm, speaking these truthful words: 'You sentient beings should believe in this Sūtra Praising Inconceivable Virtues and Protected by All Buddhas.'

2.17

"Śāriputra, what do you think? Why is it named the 'Sūtra Protected by All Buddhas'? Śāriputra, if there are good men or good women who hear and uphold this sūtra, and hear the names of these Buddhas, these good men and good women will all be protected together by all the Buddhas, and they will all attain non-retrogression from anuttarā-samyak-saṃbodhi. For this reason, Śāriputra, you all should faithfully accept my words and what is spoken by the Buddhas. Śāriputra, if there are people who have already generated the vow, are now generating the vow, or will generate the vow, wishing to be born in Amitābha Buddha's land, then all these people will attain non-retrogression from anuttarā-samyak-saṃbodhi; in that land they have either already been born, are now being born, or will be born. For this reason, Śāriputra, all good men and good women, if they have faith, ought to generate the vow wishing to be born in that land.

2.18

"Śāriputra, just as I now praise the inconceivable virtues of the Buddhas, those Buddhas likewise praise my inconceivable virtues, speaking these words: 'Śākyamuni Buddha is able to accomplish an extremely difficult and rare feat: in the Sahā land, during the evil era of the five defilements—the defilement of the kalpa, the defilement of views, the defilement of afflictions, the defilement of sentient beings, and the defilement of lifespan—he has attained anuttarā-samyak-saṃbodhi, and for the sake of all sentient beings preaches this Dharma that is difficult for all the world to believe.' Śāriputra, you should know that for me, in the evil era of the five defilements, to practice this difficult feat, attain anuttarā-samyak-saṃbodhi, and preach this Dharma difficult to believe for the sake of all the world—this is exceedingly difficult!" When the Buddha finished speaking this sūtra, Śāriputra, the monks, and the gods, humans, asuras, and others of all worlds, having heard what the Buddha said, rejoiced, faithfully accepted it, paid homage, and departed.

2.19

Whenever the assembly finishes reciting the sūtra, they should perform the second-tempo recitation of the Buddha's name once or twice, and then recite the two praises of the Jeweled Birds and the Marks of Excellence below. One should know this.

2.20

The Sūtra on Amitābha Spoken by the Buddha in One Fascicle.

2.22

In the mantra, all characters with the mouth radical are pronounced according to their original sound with a roll of the tongue; those without a mouth radical are read according to the character. The above mantra was translated earlier and put into circulation: in the morning, clean the mouth with a willow twig, scatter flowers, burn incense, and kneeling on both knees with palms joined before a Buddha statue, recite it two or three sets of seven times each day; this extinguishes such sins as the four gravities and five heinous deeds, protects the present body from being afflicted by various untimely disasters, and at life's end ensures birth in the land of Amitāyus, leaving behind female rebirth forever. Now, upon collating further with the Sanskrit text and consulting with the brāhmaṇa monk Vinayabuddhasaṅgha and others, we know that the awesome power of this mantra is inconceivable. Reciting it 108 times each at dawn, dusk, and noon extinguishes the four gravities and five heinous deeds, pulls out the roots of all sins, and attains rebirth in the West. If one can recite it with utter sincerity until completing two hundred thousand times, the sprout of bodhi will grow and one will realize non-retrogression; upon completing three hundred thousand times, one will see Amitābha Buddha face to face and will definitely attain rebirth in the Pure Land of Bliss. This dhāraṇī and its virtues need not be recited when conducting liturgical services.

2.23

Furthermore, concerning the records and verifications of rebirth in the West, know that this transmission is not included in the recitations during the ritual services.

2.24

In ancient times, Master Rui of Chang'an, Huichong, Sengxian, and Huitong, down to the recent Later Zhou dynasty Chan Master Shi, Master Luan of Xihe, and others—several hundred persons in all—were all reborn in the West. Chan Master Daochuo and others, on account of Master Luan, attained rebirth in the West; each led those with whom they had affinity to cultivate the karma for the Pure Land with single-minded devotion. Chan Master Daochuo further compiled the records and verifications of the West entitled the Anle ji (Collection on the Land of Bliss), which circulated widely. Furthermore, Master Huiyuan of the Jin dynasty entered Mount Lu and did not leave for thirty years; he then summoned one hundred and twenty-three companions, both lay and monastic, to make a vow aiming for the West, carving into the mountain to inscribe their vow. Reaching the Tianjia reign era of the Chen dynasty, Chan Master Zhen of Mount Lu, while sitting, saw people riding a boat bound for the West, and so asked to board. They reported, saying, 'The Dharma Master has not yet recited the Amitābha Sūtra; you cannot go.' Thereupon he immediately recited this sūtra some twenty thousand times. Twenty-eight days before his passing, there was furthermore a divine person who arrived from the West bringing a white-silver dais, whose brightness in the sky surpassed the sun. He announced, saying, 'When the Dharma Master's lifespan ends, you shall ride this and be reborn in the land of Amitābha Buddha; therefore I have come to show it to you, so you may know that rebirth is certain.' When he was on the verge of passing away, both monastics and laity smelled a rare fragrance for several days. That night, everyone at the peak temple saw dozens of torches within a valley, as large as chariot wheels. When one investigates the verifications of those reborn in the West in ancient and modern times, they are not few; many saw transformed Buddhas and their retinues coming to welcome them. The miraculous omens recorded in biographies are too numerous to transcribe. Because Chan Master Zhen had verification through this sūtra, it is briefly related here to awaken future wise people and aid their aspiration for rebirth.

2.25

Praise of the Precious Birds (based on the Amitābha Sūtra)

2.26

The adornments of Sukhāvatī are intermingled with various jewels; (Amitābha Buddha)
They are truly rare, unprecedented to hear. (Amitābha Buddha, Amitābha Buddha)
Precious birds approach the sky to praise the Buddha's assembly; (Amitābha Buddha)
Their plaintive, elegant, and resonant voices arouse people's hearts. (Amitābha Buddha, Amitābha Buddha)
Day and night their continuous sounds never cease; (Amitābha Buddha)
Every line and phrase accords with the principle. (Amitābha Buddha, Amitābha Buddha)
They may expound the five faculties and the seven limbs of awakening, (hereafter respond as before)
Or they may expound the eightfold noble [path] and the gate of compassion. (hereafter respond as before)

2.27

Or they may expound the mixed evil destinies of other realms, / Or expound the hells in contrast to humans and devas;
Or they may expound the pāramitās of scattered wholesome deeds, / Or expound meditation and wisdom for entering deep dhyāna;
Or they may expound the cultivation of ascetic practices for a long time, / Or expound the causes of unsurpassed bodhi.
Bodhisattvas and śrāvakas, upon hearing this Dharma, / Divide their bodies in all places to turn the wheel of the Dharma.
May this wheel of the Dharma continuously turn, / And may all the beings of the bodhimanda equally extend their longevity;
May the assembly turn their minds toward rebirth in the Pure Land, / Holding incense and flowers in their hands to journey to the West.

2.28

When the assembly has finished reciting the Amitābha Sūtra, they immediately recite the Praise of the Precious Birds. After reciting the various praises, they generate vows, which are fully provided after the praises, and then disperse.

2.29

Eighth: The Gate of Gaining Benefit from Praising the Buddha. An objection asks: 'Cultivating practice in accordance with the teaching—the principle is indeed clear. One looks up with faith and practices with single-minded devotion. Now, at the time of praising the Buddha, what benefit is there?' The answer states: 'The benefits are boundless and cannot be fully described. To state it briefly: first, the fame of the Buddhas, the World-Honoured Ones, fills the ten directions; they benefit sentient beings, and their praise is inexhaustible. Why is it that among all classes of sentient beings, there is none who does not revere them? It is truly because in the past, when they were ordinary worldlings, they praised the Buddhas with their physical, mental, and verbal actions, and praised sentient beings without disparaging others. By virtue of this merit of praise, they have now swiftly accomplished the Buddha Way, and in turn cause sentient beings to revere, honour, and praise them. Therefore, the Fo benxing jing (Sūtra on the Buddha's Past Deeds) states that the bodhisattva Śākya lifted one foot and praised the Buddha Tiṣya, reciting:'

2.30

In heaven and earth, in this world, or the hall of the Great Hearer, / In the heavenly abodes of the passing palaces, throughout the ten directions there is none;
O Great Man, Bull-King, Great Śramaṇa, / Searching the earth, mountains, and forests throughout, there is none equal to you.

2.31

Having uttered this praise and praised that Buddha, he surpassed Maitreya by nine kalpas and swiftly attained buddhahood. From this, one knows: how could the merit of praising the Buddha ever be measured? Furthermore, the benefits of praising the Buddha are fully contained in the various sūtras. If the fourfold assembly today praises the Buddha, in their present life they will be revered and looked up to by others; at the time of their death, the Buddha will come to receive them, and they will definitely be reborn in the world of Sukhāvatī. Their bodies will be of true golden colour, with broad and long tongues, vast and fluent eloquence, and they will attain unimpeded wisdom. The world will be adorned entirely with the seven jewels. Their fame will be vast, pervading the ten directions, and of all sentient beings, none will not revere and praise them. Why is this? Because by praising the Buddha now, they will be born into the Buddha's household and swiftly accomplish buddhahood; it is because the cause brings about the fruit. The wise should know this. Announcement to the assembly: Among the various praises that follow, after completing one phase of the ritual service for this Contemplation Sūtra of Amitābha, concerning these various praises, where the text is long, the practitioner must not recite too much at that time; where the text is short, recite it through; where the text is long, abridge it. Such is the general intention. When performing the ritual service, one must not recite all the sūtra praises, the Praise of the Precious Birds, and the Praise of the Marks and Characteristics. Following the two sūtras, each serves as the head [praise]. The Praise of the Delights of the Empty Pure Land: after reciting the Amitābha Sūtra and the various praises, immediately recite this praise; having recited this praise, immediately recite Preceptor Shandao's Liturgical Praise, generate vows, and then disperse. The Praise of the Six Sense Faculties: after reciting the Contemplation Sūtra and the various praises, immediately recite this praise; having recited this praise, immediately recite Dharma Master Cong's Liturgical Praise, generate vows, and then disperse. Reciting it continuously is also permissible. As for the various praises in between, one may freely adopt or omit them according to the occasion. Know that henceforth, each time the assembly finishes reciting one praise, they should recite the Buddha's name thirty to fifty times.

2.32

Praise of the Sixteen Contemplations of the Contemplation Sūtra (based on the Contemplation Sūtra; recite more or less of each as appropriate)

2.33

By Shi Jingxia

2.34

First: The initial contemplation is the sun in the west; (Amitābha Buddha)
Sit upright with aligned posture to dispel torpor and confusion. (Amitābha Buddha) (Homage to Amitābha Buddha)
When seen, it is about to set like a suspended drum; (Amitābha Buddha)
Cause the mind to abide firmly, without rising or falling. (Amitābha Buddha) (Homage to Amitābha Buddha)
Second: Contemplate the water, originally clear and pure; (Amitābha Buddha)
Visualising the water turning into ice is easily accomplished. (Amitābha Buddha) (Homage to Amitābha Buddha)
Cause the ice to shine as lapis lazuli ground, (respond as before) clearly seen supported by jewelled banners.
Third: The jewelled ground is interlaid with yellow gold; flowers rain down during the six periods, filling the jade forests.
Their radiance divides and transforms into music in the sky; pipes and flutes can purify the practitioner's mind.
Fourth: The jewelled trees stand in sevenfold rows; spreading leaves and trailing branches display extraordinary colours.
Flowers and fruits are fully present in all four seasons; when the wind arrives beneath the grove, fragrances scatter further.
Fifth: One should contemplate the ponds of seven jewels, cool and with the eight virtues, unfathomable.
The currents in the channels are all water flowing over golden sands; atop the water, flowers bloom unendingly.
Sixth: One should contemplate the towers of various jewels, with pearl verandas and jade steps in the autumn of the azure sky.
When heavenly music plays, it echoes through the clear night; the subtle Dharma sounds exhort diligent cultivation.
Seventh: Contemplate exclusively the unfolding flower seat, with sandalwood-gold for petals and jade for the dais.
Above, jewelled banners are draped with nets of real pearls; adorned only to receive the Tathāgata.
Eighth: The precious image's colour is round and perfect; all ten thousand dharmas arise from the mind's visualisation.
If one sees his body seated upon the flower, profound samādhi is naturally accomplished.
Ninth: The body of the Dharma Lord Amitābha, whose marks, characteristics, and radiance are peerless;
He gathers in all sentient beings who recite the Buddha's name, his mind never abandoning those with karmic affinity.
Eleventh: Guanyin, the Venerable One bound to one last rebirth, his body equal to the Buddha's in visualisation, wonderfully hard to describe;
Carrying the Tathāgata on his crown with deep reverence, his compassionate light permanently abides in the gate of great compassion.
Eleventh: Shi Zhi of great, awe-inspiring might, assisting continuously and vibrating with the six supernatural powers;
Causing the world to shake where those who should be saved are found, his radiance constantly shines upon practitioners.
Twelfth: Contemplate oneself being reborn, the lotus flower opening and closing with utter clarity;
Sitting upright, serene and tranquil, with an unmoving mind, at the end of life one will see the Buddha coming to welcome them.
Thirteenth: The sixteen-foot purple-golden countenance; the true and the transformed have never diverged.
Merely cause the mind to contemplate clearly; the wondrous marks of the Dharmakāya will naturally loom majestically.
Fourteenth: People born here have exalted karmic practice; the superior grade has the three minds, of noble lineage.
The gate of understanding the hundred dharmas and the Ground of Joy; the power of the vajra samādhi becomes ever firmer.
Fifteenth: Being born among the nine grades, pure precepts perfumed the mind and karma began to harmonize;
Good friends instructed them to redirect their vows and abide; in an instant, unawares, they sit within the lotus palace.
Sixteenth: The lowest rebirth is the humblest station; karmic hindrances are hard to extinguish and wisdom is slow to develop.
Through ten recitations, though one abides for a kalpa within the lotus womb, when the flower opens one still attains awakening to the unconditioned.

2.35

Praise of the Amitābha Sūtra (based on the Amitābha Sūtra)

2.36

By Shi Jingxia

2.37

The Tamer Śākya, the Great Compassionate Honoured One, (Amitābha Buddha)
To save the world first opened the Pure Land gate. (Amitābha Buddha) (Homage to Amitābha Buddha)
Desiring to expound the adorned Land of Bliss, (Amitābha Buddha)
He was at that time in Anāthapiṇḍada's garden. (Amitābha Buddha) (Homage to Amitābha Buddha)
As the Dharma wheel was about to turn, the audience was vast; (respond as before) immeasurable devas and a great assembly gathered.
The foremost śrāvaka was Śāriputra, and the bodhisattva of the superior vehicle was Mañjuśrī.
When he first declared the true doctrine at that time: to the west, past ten koṭis [of Buddha-lands],
There is a world adorned, named Sukhāvatī, where Amitābha resides, unfathomable.
The suffering of the sentient beings in that land has already been eliminated; their leisure is supreme and wondrous, with bliss without remainder.
Day and night cultivating practice, surpassing the eight difficulties; their physical forms and marks are dignified, completely uniform.
Sevenfold rows of trees, sevenfold balustrades; jewelled canopies hang in the sky, and jewelled nets are tightly drawn.
All who have karmic affinity can see them; diligent learners, contemplate with single-minded devotion.
People arrive riding on flowers to sit in the precious groves; devas come to perform music of profound melodies.
The six pāramitās have already harmonised the six pitches; the eightfold noble [path] furthermore accords with the eight tones.
In the jewelled ponds of virtuous water, the sand at the bottom is fresh; lotus flowers bloom with radiance and colours like chariot wheels.
Bodhisattvas sit serenely upon the flowers; when observed, they are all people who have attained rebirth.
Amitābha's Pure Land is the household of the Dharma King; the power of his vows adorns it, bringing forth the sprout of the Way.
In emerald-jade towers, jewelled seats fly; upon the golden ground, heavenly flowers rain down.
Gathering heavenly flowers, they hold them in the folds of their robes; with the six supernatural powers at will, they feel their bodies light.
Having made offerings to the Buddhas of other realms, they return to their own land to take food and perform walking meditation.
The various birds sing in harmony corresponding to the six periods; their pure sounds expound the Dharma, wonderfully hard to conceive.
The five directions, the five faculties, along with the seven limbs of awakening; the profound eightfold noble [path] enters into the unconditioned.
The assembly simultaneously listens to the Dharma sounds; all who hear generate the mind to recite the Buddha's name.
The transformed birds originally are not from the three evil destinies; Amitābha proclaims and spreads the deep flow of Dharma.
Gentle breezes blow, stirring the precious groves with clarity; the resounding echoes resemble heavenly music being played.
Not a single one preaches any other Dharma; everywhere one only hears the name of the Buddha recited.
Amitābha's lifespan is truly boundless; the assembly in his land is likewise so.
Since attaining the Way, ten kalpas have now passed; his light shines upon Ganges sands [of realms], making the dharmadhātu complete.
The bodhisattvas and śrāvakas are exceedingly numerous; seeking liberation, they see Amitābha.
Calculations cannot fathom their limit; the Buddhas of other directions also come to visit.
Tradition has heard that the pure land is exceedingly pure and true; all are avaivartika persons.
Bound to one last rebirth, they cultivate samādhi, and realise the final vajra body.
With scarce wholesome roots and little merit, rebirth is difficult by principle; for seven days one must recite the Buddha's name with single-minded devotion.
If reaching the end of life one's mind is not disordered, Amitābha will definitely welcome them personally.
The ten titles of Amitābha recompense his past causes; the Buddhas of the six directions verify and establish the truth.
Their broad and long tongue marks utter no false words; the Tathāgatas protect and keep in mind those with faithful hearts.
The world is impermanent and hard to linger in for long; one must only make vows and early and diligently seek [rebirth].
Those already born and those yet to be born are all non-retrogressing; how could it be limited to whether one cultivates now or not?
The Buddhas simultaneously praise Śākya for being able to save Sahā amidst the five defilements;
Preaching this Dharma that is difficult for the world to believe, causing all to awaken and recite Amitābha's name.
The treasury of Dharma having been set forth, its meaning is now complete; Ānanda from this point on expounds the true teaching.
The great assembly rejoices and all receive it upon their heads; the Tathāgata entrusts it to be widely propagated.

2.38

Praise of Vimalakīrti (based on the Vimalakīrti Sūtra)

2.39

The pure lands of the Buddha-realms manifest from the mind, (inconceivable)
Various adornments arise within the mind. (inconceivable, Vimalakīrti)
With his toe he pressed the earth, [revealing] the three-thousandfold world; (inconceivable)
In the sea of open-space nature he sits upon the flower terrace. (inconceivable)
In the square-zhang room within the city of Vaiśālī, (inconceivable)
There was a householder named Vimalakīrti. (Vimalakīrti)
Feigning illness, he manifested his person as suffering disease; (inconceivable)
The king of the state and the prince all came to visit. (inconceivable)
Immeasurable hosts of śrāvakas and bodhisattvas (inconceivable)
He wished to send to inquire after the illness, yet they were not equal to the task. (Vimalakīrti)
Only Mañjuśrī dared to enter and inquire: (inconceivable)
"Householder, what is the cause of your illness?" (inconceivable)
He replied: "Illness arises from ignorance and attachment; (inconceivable)
My illness is neither existent nor non-existent." (Vimalakīrti)
He broadly explained that the body is an impermanent phenomenon, (inconceivable)
Aggregates, realms, and sense fields combine to make the body. (inconceivable)
A bodhisattva accommodates the great ocean on the tip of a single hair; (inconceivable)
Within a mustard seed he contains Mount Sumeru. (Vimalakīrti)
With his hand he hurls the worlds beyond other realms; (inconceivable)
In the room, the heavenly maiden realized the unborn. (inconceivable)

2.40

Praise of Nirvāṇa (Based on the Nirvāṇa Sūtra; also recited at great assemblies where the deceased are present)

2.41

In the grove of śāla trees, within the twin groves, at the time the Buddha entered nirvāṇa, (tears falling like clouds and rain)
The Buddha's mother at that time heard these words. (within the twin groves)

2.42

She tumbled and cast herself down from the golden couch, (tears falling like clouds and rain)
Her seven-jeweled crown and garments were shattered by the fall. (within the twin groves)
Blood flowed from her seven orifices, turning into pools; (tears falling like clouds and rain)
Heavenly maidens brought water to sprinkle on her face. (within the twin groves)
Only after a long while did the Buddha's mother revive; (tears falling like clouds and rain)
Leading the host of heavenly maidens, she descended upon the clouds, (within the twin groves)
Directly reaching the twin śāla trees. (tears falling like clouds and rain)
The encoffinment in the golden coffin and silver outer-coffin had already ended; (within the twin groves)
The monastic robes and锡 staff were suspended among the trees. (tears falling like clouds and rain)
The ten great disciples wept and wailed aloud, (within the twin groves)
Just like infant babes yearning for their mother. (tears falling like clouds and rain)
The Buddha's mother circumambulated the coffin, weeping with mournful sorrow; (within the twin groves)
A hundred birds came to assist the grief of the heart. (tears falling like clouds and rain)
"Others say separation in life is worse than parting in death; (within the twin groves)
I say parting in death is worse than separation in life." (tears falling like clouds and rain)
The golden coffin and silver outer-coffin suddenly opened, (within the twin groves)
And he sat again upon the thousand-petaled lotus terrace. (tears falling like clouds and rain)
From within the flower, the Tathāgata spoke to his mother: (within the twin groves)
"All fond affection must have its parting. (tears falling like clouds and rain)
We part for only a brief minor kalpa, compassionate mother; (within the twin groves)
May mother strive not to sorrow and grieve!" (tears falling like clouds and rain)

2.43

Praise of Pratyutpanna (Based on the Pratyutpanna-samādhi-sūtra; recited at great assemblies and where the deceased are present)

2.44

By the monk Shi Cimin

2.45

The bliss of pratyutpanna-samādhi: (May we be reborn there)
With focused mind reciting the Buddha's name, one beholds Amitābha. (Immeasurable bliss)
Universally I exhort all to turn their minds and be born in the Pure Land; (May we be reborn there)
Turning the mind to recite the Buddha's name, one is immediately born along with them. (Immeasurable bliss)
Since vast kalpas past, we have drifted for long, (May we be reborn there)
Following conditions through the six destinies, undergoing saṃsāra. (Immeasurable bliss)
If one does not encounter a good spiritual friend of rebirth, (May we be reborn there)
Who could exhort one to return? (Immeasurable bliss)
Remembering the temporary bliss experienced in the heavenly halls: (May we be reborn there)
When merits are exhausted, at the end of life the five signs of decay appear. (Immeasurable bliss)
Remembering the suffering of the womb experienced among humans: (May we be reborn there)
The four snakes and six thieves vie to harass one. (Immeasurable bliss)
Remembering the destinies of asuras and hungry ghosts: (May we be reborn there)
Famine, voidness, conflict, and strife—such suffering is hard to endure. (Immeasurable bliss)
Remembering animals devouring one another: (May we be reborn there)
Under the gleam of the blade relinquishing life, or pulling the plow. (Immeasurable bliss)
Remembering the long-enduring suffering experienced in hells: (May we be reborn there)
Blown along by karmic winds, knowing no return. (Immeasurable bliss)
Either climbing mountains of blades or scaling trees of swords, (May we be reborn there)
Skin, flesh, and bones turning to ash. (Immeasurable bliss)
Or entering boiling cauldrons and furnace-coals of fire, (May we be reborn there)
Surging waves and raging flames fiercer than thunder in the sky. (Immeasurable bliss)
I ask: By what cause is such suffering undergone? (May we be reborn there)
Greed for fish and love of meat—karma follows along. (Immeasurable bliss)
Molten copper poured into mouths, plows tilling tongues: (May we be reborn there)
Drinking alcohol and speaking falsehoods—one suffers those disasters. (Immeasurable bliss)
Or lying on iron beds and embracing bronze pillars: (May we be reborn there)
All of it comes from the inverted error of sexual misconduct. (Immeasurable bliss)
Or falling into the great Avīci hell: (May we be reborn there)
Passing through kalpas and long years, the eyes never open. (Immeasurable bliss)
Fires from above and fires from below interpenetrate and pass through; (May we be reborn there)
Wheels of blades and iron pestles spontaneously fly toward one. (Immeasurable bliss)
Bronze dogs gnaw at the heart and drink the blood; (May we be reborn there)
Iron crows peck out the eyes and pierce through the cheeks. (Immeasurable bliss)
Today, all the congregation in this sanctuary, (May we be reborn there)
Have undergone all of this through kalpas numerous as the sands of the Ganges. (Immeasurable bliss)
To attain this human body is difficult to encounter, (May we be reborn there)
Comparable to an udumbara flower just beginning to bloom. (Immeasurable bliss)
Just in time we encounter the seldom-heard Pure Land teaching; (May we be reborn there)
Just in time we encounter the opening of the Dharma-gate of reciting the Buddha's name. (Immeasurable bliss)
Just in time we encounter the calling of Amitābha's vast vows; (May we be reborn there)
Just in time we encounter the assembly turning back in faith. (Immeasurable bliss)
Just in time today we sing praises according to the sūtra; (May we be reborn there)
Just in time we forge a bond to ascend the flower terrace. (Immeasurable bliss)
Just in time the sanctuary is free from demonic obstacles; (May we be reborn there)
Just in time, free from illness, everyone can come. (Immeasurable bliss)
Just in time the merit of one day to seven days is accomplished; (May we be reborn there)
The forty-eight vows surely take one by the hand. (Immeasurable bliss)
Universally I exhort all fellow travelers in the sanctuary: (May we be reborn there)
Strive to turn your minds and return home! (Immeasurable bliss)
I ask: Where is our homeland? (May we be reborn there)
The seven-jeweled terrace within the pool of Sukhāvatī. (Immeasurable bliss)
That Buddha, while on the causal ground, established vast vows: (May we be reborn there)
"Hear my name and recite me, and I will welcome all of you!" (Immeasurable bliss)
He discriminates not between the poor and the rich; (May we be reborn there)
He discriminates not between the dull-witted and the highly talented. (Immeasurable bliss)
He discriminates not those devoid of Pure Land practice; (May we be reborn there)
He discriminates not non-Buddhists and icchantikas. (Immeasurable bliss)
He discriminates not those who have practiced austerities for a long time; (May we be reborn there)
He discriminates not those who only today generate the mind [for bodhi]. (Immeasurable bliss)
He discriminates not those of vast learning who uphold the pure precepts; (May we be reborn there)
He discriminates not those who break precepts and whose roots of sin are deep. (Immeasurable bliss)
If only one turns the mind and frequently recites the Buddha's name, (May we be reborn there)
It can turn rubble and tile into gold. (Immeasurable bliss)
I send this word to the great assembly present here: (May we be reborn there)
Those departing with the same affinity should soon seek out one another. (Immeasurable bliss)
I ask: Where shall we seek out one another? (May we be reborn there)
The report comes: Within Amitābha's Pure Land. (Immeasurable bliss)
I ask: By what cause can one be born there? (May we be reborn there)
The report comes: Recitation of the Buddha's name naturally succeeds. (Immeasurable bliss)
I ask: In this present life, we have many sinful obstacles; (May we be reborn there)
How could the Pure Land be willing to accommodate us? (Immeasurable bliss)
The report comes: In calling the name, sins are eliminated, (May we be reborn there)
Comparable to a bright lamp entering into the dark. (Immeasurable bliss)
I ask: Can ordinary persons attain rebirth or not? (May we be reborn there)
How can a single thought shine in the dark? (Immeasurable bliss)
The report comes: Dispelling doubt, concentrate solely on reciting the Buddha's name; (May we be reborn there)
At the end of life, the jeweled seat will surely come to welcome you. (Immeasurable bliss)

2.46

Praise of the Sanctuary

2.47

Everyone in the great assembly joins their palms, (bliss of the sanctuary)
With shattered bodies expressing remorse and gratitude for Śākya's grace. (bliss of the sanctuary)
He was able to obtain compassionate, skillful means (bliss of the sanctuary)
To point toward and bestow the gate of happiness in the West. (bliss of the sanctuary)
The sanctuary is about to disperse, and people are about to part; (bliss of the sanctuary)
Exert yourselves to exhort one another to cut off greed and anger. (bliss of the sanctuary)
The conditions of greed and anger obstruct the Pure Land; (bliss of the sanctuary)
Unable to attain liberation, one sinks forever. (bliss of the sanctuary)
Fellow travelers, be close and encourage one another; (bliss of the sanctuary)
With the end of life as our term, let us reach the Buddha's presence. (bliss of the sanctuary)
May this wheel of the Dharma continuously turn; (bliss of the sanctuary)
May all in the sanctuary have their years lengthened. (bliss of the sanctuary)
May we all together experience happiness; (bliss of the sanctuary)
May those who see, hear, and rejoice in accordance do so likewise. (bliss of the sanctuary)
May the assembly turn their minds to be born in the Pure Land; (bliss of the sanctuary)
Holding incense and flowers in hand, let us proceed to the West! (bliss of the sanctuary)

2.48

Praise of Amitāyus Buddha (Based on the Amitāyus Sūtra; can be recited anywhere)

2.49

Lofty and majestic is Amitābha,
His countenance the essence of purple gold.
His body bears the thirty-two marks;
Beneath his toes and feet, perfectly flat and level.
His physical features are eighty-fold;
His radiant light ever shines brightly.
His Brahmā-voice surpasses the three-thousandfold [worlds];
Its wondrous resonance like the cry of a plaintive luan bird.
Lofty and majestic is Amitābha,
His land is exceedingly pure and bright,
Wholly and purely of golden color,
Without the names of the four evils or women.
The pool waters flow into one another;
The jeweled trees sound the five tones.
Singing praises of impermanence and suffering,
Those who hear all attain the unborn.
Lofty and majestic is Amitābha,
Foremost among kings of all good.
His land is wonderfully peaceful and joyous;
None do not aspire to be reborn there.
The Buddha together with the bodhisattva hosts
Come flying together to welcome them.
Suddenly, within the seven-jeweled pool,
They grow up inside a lotus flower.
Lofty and majestic is Amitābha,
His awesome virtue wondrous without peer.
His body is of genuine golden color;
His light shines upon the lands of the ten directions.
Those who hear and attain the sight of him
Permanently uproot the suffering of birth and death.
I now bow my head in reverent worship
To the unsurpassable father of sentient beings.

2.50

Praise of Avalokiteśvara (Based on the Avalokiteśvara Sūtra; can be recited anywhere)

2.51

Sentient beings are beset by hardships,
Immeasurable suffering oppressing their bodies.
The power of Avalokiteśvara's wondrous wisdom
Can rescue from the suffering of the world. (and so forth)
In disputes and lawsuits before officials,
Or amid terror in battle arrays,
If one is mindful of that power of Avalokiteśvara,
All enemies will retreat and scatter.
Wondrous sound, Avalokiteśvara,
Brahmā-sound, sea-tide sound,
Surpassing those sounds of the world;
Therefore, one should constantly be mindful of him.
Thought after thought, do not generate doubt;
Avalokiteśvara, pure and holy one,
In suffering, distress, and the peril of death,
Is able to serve as a reliance and protector.
Endowed with all meritorious virtues,
With eyes of compassion he looks upon sentient beings;
A sea of accumulated blessings, immeasurable;
Therefore, one should prostrate with head to ground.

2.52

Praise of Mahāsthāmaprāpta Bodhisattva (Recited immediately after the above; based on the Amitāyus Contemplation Sūtra)

2.53

Mahāsthāmaprāpta Bodhisattva,
Whose supernatural powers and sovereignty are equal to and no different from Avalokiteśvara.
The two great beings, Avalokiteśvara and Mahāsthāmaprāpta,
Constantly attend upon Amitābha Buddha to his left and right.
Avalokiteśvara wears Amitābha Buddha atop his head;
In Mahāsthāmaprāpta's crown is a treasure vase.
The light within the vase is exceedingly immeasurable,
Constantly radiating to illuminate suffering sentient beings.
With kindness, compassion, sympathetic joy, and equanimity, he ever receives beings;
All that he does is never in vain.
Therefore, from afar, I bow my head in reverent worship.

2.54

Praise of the Bliss of Leaving Home (Based on the Sūtra on the Merits of Leaving Home; can be recited anywhere)

2.55

Joy of leaving household life! Joy of leaving household life! / Arising from beginningless time, one delighted in all attachments. / In this life, meeting the good, one severs bonds with kin; / Instantly casting off worldly sentiments, one cuts off all evils (cuts off all evils). / Arousing body and mind, relying on noble learning; / Eliminating fetters, the golden blade comes down. / Shaving the head and donning the robes, one feasts on precious medicine (feasts on precious medicine); / Harboring Dharma joy, doubly leaping with delight. / Who sleeps heavily in the long night? / Today, pure in body, one rejoices in Great Awakening (rejoices in Great Awakening)! / Joy of leaving household life! Joy of leaving household life! / In all matters, nothing disturbs. / Reaching the age of twenty, one meets an upādhyāya; / Reverently receiving the śīla, one encounters the pure altar (encounters the pure altar). / Cultivating concentration and wisdom, realization is not difficult; / Awakening is like lapis lazuli, clear inside and out. / Wondrously likened to a lotus flower, viewed freely in full (viewed freely in full); / Known as a disciple of Śākya, the Dharma-door is broad. / In and out, back and forth, the unhindered path; / Liberated and at ease, one realizes nirvāṇa (realizes nirvāṇa)! / Return! The jeweled gate opens; / Truly seeing Amitābha ascend the jeweled throne. / Bodhisattvas scatter flowers and proclaim, “Excellent!” (proclaim, “Excellent!”) / Looking upon the jeweled grove, a hundred flowers are fragrant; / Water, birds, and tree groves recite in five tempos; / In plaintive, compassionate voices they praise the Dharma King (praise the Dharma King). / Jīvaṃjīvaka birds face mandarin ducks; / Parrots and kalaviṅkas expound the wondrous Dharma, / Constantly lamenting sentient beings residing in realms of suffering (residing in realms of suffering).

2.56

Return! Leave Sahā! / Constantly beside the Tathāgata, listening to the wondrous Dharma. / The one who pointed out the West was Śākya (was Śākya).

2.57

Return! See Amitābha! / Now in the West, presently expounding the Dharma, / Pulling sentient beings out of the river of attachment (out of the river of attachment).

2.58

Return! Ascend the golden dais! / Mahāsthāmaprāpta and Avalokiteśvara come to lead the way; / The hundred Dharma luminous gates will naturally open (will naturally open).

2.59

Praise of the Joy of the Pure Land (based on the *Sūtra Praising the Pure Land*; also chanted everywhere).

2.60

Joy of the Pure Land! Joy of the Pure Land! The Pure Land is inconceivable! Joy of the Pure Land! / Amitābha dwells in the jeweled city towers (Joy of the Pure Land). / With full devotion, thought after thought faces toward the West (Joy of the Pure Land). / Arriving there, with the three knowledges and eight liberations (Joy of the Pure Land), / Bidding eternal farewell to the defiled land, what more is there to worry? (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! / Jeweled towers, jeweled pavilions, upheld by precious gold (Joy of the Pure Land); / The pond water and golden sands shine clear to the bottom (Joy of the Pure Land). / Dharma melodies regularly and constantly make offerings (Joy of the Pure Land); / Within the lotus assembly, the unborn is spoken (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! / Jeweled daises, jeweled pavilions, and precious pearls (Joy of the Pure Land); / Precious bodies, upright and dignified, golden forms (Joy of the Pure Land). / Bodhisattvas transformationally born play jade tunes (Joy of the Pure Land); / The gentle breeze in five tempos expounds tathatā (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 waters and billows encircle the jeweled daises (Joy of the Pure Land); / The jeweled hall glistens, jade portals open (Joy of the Pure Land). / The Compassionate Lord from afar hears the children of the three realms (Joy of the Pure Land); / All must make the vow to attain rebirth 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! / (Chant gradually faster hereafter.)

2.61

Amitābha's body is boundless in measure (Joy of the Pure Land); / His face is like sandalwood gold and the utpala flower (Joy of the Pure Land). / His eyes are like blue lotuses, four great oceans (Joy of the Pure Land); / His round halo's transformation buddhas are likened to 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 fundamental vow is of great compassion (Joy of the Pure Land); / Foolish people in this place are unaware (Joy of the Pure Land). / The nine grades of lotuses open to receive and welcome (Joy of the Pure Land), / For fear that sentient beings' departure from the world may be late (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 spring trees have awakening flowers bloom (Joy of the Pure Land); / In the ponds of virtues, one sits upon jeweled daises (Joy of the Pure Land). / Before the samādhi pavilion, one seeks liberation (Joy of the Pure Land); / In the maṇi hall, one pays homage 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 rare 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 kalaviṅkas expound the wondrous Dharma (Joy of the Pure Land); / Within their sounds they proclaim the Mahāyāna teaching (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 distinct and clear (Joy of the Pure Land); / Throughout the worlds of the ten directions it universally spreads (Joy of the Pure Land). / Merely by reciting his name, all obtain rebirth (Joy of the Pure Land); / Avalokiteśvara and Mahāsthāmaprāpta come of themselves to welcome (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 congregation has universal compassion (Joy of the Pure Land); / Their pity for sentient beings has the deepest intent (Joy of the Pure Land). / Water, birds, and tree groves expound the wondrous Dharma (Joy of the Pure Land); / How much more so the Tathāgata's subtle and 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! / The Tathāgata's fundamental vow is uniquely transcendent (Joy of the Pure Land); / With compassion and expedient means he guides the ordinary and foolish (Joy of the Pure Land). / Without asking, all sentient beings are delivered (Joy of the Pure Land); / By reciting his name, sins are immediately eliminated (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 precious golden tower (Joy of the Pure Land); / Bodhisattvas like the sands of the Ganges roam all around (Joy of the Pure Land). / The nine categories receive his light, and the wondrous Dharma is expounded (Joy of the Pure Land); / Those who hear it awaken and understand, eternally free from 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 apart from clamor 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 assemblies of bodhisattvas (Joy of the Pure Land); / Nor are there evil destinies or turning enemies into kin (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! / Flower banners on eight sides hang golden bells (Joy of the Pure Land); / Harmonizing above and below, they emit wondrous sounds (Joy of the Pure Land). / Those who hear them all speak of happiness (Joy of the Pure Land); / For kalpas long they never hear the names of sufferings (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 attain reaching the West (Joy of the Pure Land), / The sins of vast kalpas and Ganges sands are obliterated (Joy of the Pure Land). / Endowed with the six supernormal powers, they attain mastery (Joy of the Pure Land); / Eternally eliminating old age and illness, 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 apart from the womb (Joy of the Pure Land); / Sentient beings, upon arriving, emerge from lotus daises (Joy of the Pure Land). / The upper grade follows the light and ascends the jeweled throne (Joy of the Pure Land); / For the lower rebirth, only when hindrances are exhausted do the flowers bloom (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 seven rows of balustrades (Joy of the Pure Land); / Adorned with the seven jewels in hundreds of manners (Joy of the Pure Land). / Lapis lazuli forms the ground, of golden yellow color (Joy of the Pure Land); / All the daises, towers, and pavilions connect with the sky (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 diligently and seek exclusively, do not give rise to doubt (Joy of the Pure Land). / The upper grade immediately realizes the forbearance of the unborn (Joy of the Pure Land); / For the lower rebirth, hindrances exhausted, they leave Niraya (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 (Joy of the Pure Land); / Jambudvīpa is extremely bitter, with many sinners (Joy of the Pure Land). / Wishing to exit the three realms in this life (Joy of the Pure Land), / One must only recite Amitābha with utmost intent (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!

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