往生禮讚偈

An exhortation to all sentient beings to make the aspiration to attain rebirth in the Western Land of Ultimate Bliss of Amitabha Buddha.

I, Shandao, have reverently compiled these Verses of Praise and Worship for Rebirth, drawn either from the Infinite Life Sutra or composed by Nagarjuna, Vasubandhu, and earlier Chinese monastics. I have assembled them into one fascicle and divided them among the six periods of the day and night. I only hope that they may serve as a focus upon which to bind the mind and assist my own attainment of rebirth. At the same time, I pray that those who have not yet seen or heard them may clearly understand them; moreover, I also pray that they may benefit future generations.

First, in the Infinite Life Sutra, Shakyamuni Buddha and the Buddhas of the ten directions praise the name of Amitabha Buddha and exhort sentient beings to recite his name, bow in worship, and recollect him, assuring them of rebirth in the Land of Ultimate Bliss. This section comprises nineteen bows and should be performed in the late afternoon.

Second, relying upon the Infinite Life Sutra, I, Shandao, compiled its essential passages into verses of praise and worship. They comprise twenty-four bows and should be performed in the evening.

Third, relying upon Bodhisattva Nagarjuna’s Verses of Praise and Worship for Aspiring to Rebirth, there are sixteen bows, which should be performed at midnight.

Fourth, relying upon Bodhisattva Vasubandhu’s Verses of Praise and Worship for Aspiring to Rebirth, there are twenty bows, which should be performed during the final watch of the night.

Fifth, relying upon Dharma Master Yanzong’s Verses of Praise and Worship for Aspiring to Rebirth, there are twenty-one bows, which should be performed in the morning.

Sixth, the Verses of Praise and Worship for Aspiring to Rebirth composed by this humble monk, Shandao, on the basis of the Contemplation Sutra, comprise twenty bows and should be performed at midday.

Question: We now wish to exhort everyone to attain rebirth, but it is not known whether the practices of settling the mind, establishing conduct, and performing deeds can ensure rebirth.

Answer: According to the teaching of the Contemplation Sutra, those who wish to be assured of rebirth in the Land of Ultimate Bliss must possess the three minds; only then can rebirth be assured. What are these three minds?

The first is the sincere mind. This means that through bodily karma one diligently worships Amitabha Buddha; through verbal karma one diligently praises and extols Amitabha Buddha; and through mental karma one diligently thinks upon and contemplates Amitabha Buddha. Every action and every thought must be genuine; hence this is called the sincere mind.

The second is the profound mind, which is genuine faith. One faithfully accepts that one is an ordinary being filled with afflictions, possessing few and meager roots of goodness, wandering through the three realms and not yet escaped from the burning house. One now faithfully accepts Amitabha Buddha’s vast vows without the slightest doubt. If one invokes and recites his name, for as few as ten recitations, one will certainly attain rebirth.

The third is the mind that dedicates merit and makes the aspiration. This means that all roots of goodness cultivated are dedicated toward aspiring for rebirth; hence it is called the mind that dedicates merit and makes the aspiration.

Those who possess these three minds will assuredly attain rebirth. Those who lack even one of the three will assuredly not attain rebirth. This is clearly explained in the Contemplation Sutra. It must be understood.

Furthermore, Bodhisattva Vasubandhu’s Treatise on the Pure Land states: “If there are people who aspire to attain rebirth, they should be encouraged to cultivate the five gates of mindfulness. If all five gates are fulfilled, they will assuredly attain rebirth.” What are these five gates?

First: worship through bodily karma. This means single-mindedly concentrating, joining one’s palms with utmost sincerity and reverence, presenting offerings of incense and flowers, and bowing in worship before Amitabha Buddha. One single-mindedly worships Amitabha Buddha throughout one’s entire life and does not worship any other Buddha or bodhisattva. This is called the gate of worship.

Second: praise through verbal karma. This means single-mindedly praising the luminous bodily marks of Amitabha Buddha, the luminous bodily marks of all the holy assembly, and the radiance of all the precious adornments in the Land of Ultimate Bliss. This is called the gate of praise.

Third: recollection and contemplation through mental karma. This means single-mindedly recollecting and contemplating the luminous bodily marks of Amitabha Buddha and of the entire holy assembly, as well as the pure adornments of the Land of Ultimate Bliss, as clearly explained in the Contemplation Sutra. Except while asleep, one should constantly contemplate, recollect, and observe these things at all times. This is called the gate of contemplation.

Fourth: At all times and in all places, every merit produced by the three kinds of karma while in the four modes of deportment—whether earlier or later, great or small—must be accompanied by a genuine aspiration for rebirth in the Land of Ultimate Bliss. This is called the gate of aspiration.

Fifth: With regard to all roots of goodness one has personally cultivated, as well as all roots of goodness cultivated by ordinary and holy beings, one gives rise to profound sympathetic joy. Just as all Buddhas and bodhisattvas have practiced sympathetic joy, so do I practice sympathetic joy. I dedicate these roots of goodness arising from sympathetic joy, together with the roots of goodness I have cultivated, and aspire to attain rebirth in the Land of Ultimate Bliss together with all sentient beings. This is called the gate of dedication.

After attaining rebirth in the Land of Ultimate Bliss and acquiring the six supernormal powers, one returns to the realm of birth and death to teach and transform sentient beings without ever growing weary, throughout all future ages until attaining Buddhahood. This too is called the gate of dedication.

If the five gates are fulfilled, one will assuredly attain rebirth. Each gate accords with the three minds explained above. It should therefore be understood that, regardless of how much or how little one undertakes the practices of these five gates, they are all called genuine acts of practice.

Furthermore, practitioners are exhorted to cultivate the “four modes of practice,” thereby strengthening the practices of the three minds and the five gates of mindfulness so that they may swiftly attain rebirth. What are these four modes of practice?

The first is reverent practice, which means reverently bowing in worship before Amitabha Buddha and the entire holy assembly of the Land of Ultimate Bliss. This is called reverent practice. One vows to cultivate it throughout one’s entire life without interruption. This is called lifelong practice.

The second is exclusive practice, which means single-mindedly invoking and reciting the name of Amitabha Buddha; single-mindedly recollecting him; single-mindedly contemplating him; and single-mindedly worshiping and praising Amitabha Buddha and the entire holy assembly of the Land of Ultimate Bliss, without cultivating other practices. This is called exclusive practice. One vows to cultivate it throughout one’s entire life without interruption. This is called lifelong practice.

The third is uninterrupted practice, which means that reverence, worship, invocation of the Name, praise, recollection, contemplation, dedication of merit, and aspiration continue thought after thought, without allowing other practices to interrupt them. This is called uninterrupted practice. Moreover, one does not allow the afflictions of greed, anger, and delusion to interrupt one’s cultivation. Whenever one commits an offense, one immediately repents without delay, thereby continually maintaining purity. This too is called uninterrupted practice. One vows to cultivate it throughout one’s entire life without interruption. This is called lifelong practice.

Furthermore, bodhisattvas who have transcended birth and death dedicate all the good they cultivate toward the fruit of Buddhahood; this is self-benefit. They teach and transform sentient beings throughout all future ages; this is benefiting others. Yet sentient beings of the present age are all bound by afflictions and remain unable to escape the suffering of birth and death in the three evil realms. They should cultivate according to conditions and swiftly dedicate all roots of goodness toward aspiring for rebirth in Amitabha Buddha’s Land of Ultimate Bliss. After being born in that land, they will have nothing more to fear. They will then naturally rely upon the four modes of practice described above, benefiting themselves and others and perfecting all merits and virtues.

The Manjusri Prajnaparamita Sutra states: “Those who cultivate the Samadhi of the One Practice are exhorted to bind the mind to a single object, dwell alone in a quiet place, cast aside all scattered and confused thoughts, and fix the mind upon one Buddha. They should not practice the contemplation of that Buddha’s physical marks, but should single-mindedly invoke and recite his name. Then, within a single thought, they may behold Amitabha Buddha together with all the Buddhas, and so forth.”

Question: Why does it not encourage the practice of visualization, but instead encourages the practice of invoking and reciting the Buddha’s name? What is the meaning of this?

Answer: This is because sentient beings have deep and heavy karmic hindrances; the objects of visualization are extremely subtle, while their minds are restless, drifting, and scattered. If they practice visualization, it is feared that attainment will be very difficult. The Great Sage Shakyamuni, moved by compassion, therefore encouraged only the dedicated practice of invoking and reciting the Buddha’s name. This is because the practice of name-recitation is easy to cultivate. If each recitation continues without interruption, one will certainly attain rebirth in the Pure Land.

Question: If one single-mindedly invokes and recites the name of only one Buddha, why does one behold many Buddhas appearing before one? Is this not a failure to distinguish the deviant from the true, whether many Buddhas appear or only one Buddha appears?

Answer: Every Buddha has realized and entered true suchness, and their forms are certainly without difference. Although one recites the name of a single Buddha and beholds many Buddhas, how could this be contrary to the truth?

Furthermore, the Sutra of the Contemplation of the Buddha of Infinite Life states: “The Buddha exhorted sentient beings, when practicing seated meditation, visualization, bowing to the Buddha, recitation of the Buddha’s name, and so forth, preferably to face west, just as a tree will fall in the direction toward which it leans. If circumstances make it impossible to face west, one may instead visualize oneself as facing that direction.”

Question: All Buddhas have equally realized the three bodies and perfected compassion; surely there can be no difference in their wisdom. Practitioners may, according to their abilities, bow, contemplate, and establish a regular practice of invoking and reciting the name of any one Buddha, and all may attain rebirth. Why, then, is only the Western Land praised, and why are practitioners exhorted to dedicate themselves to bowing, contemplation, and recollection of it? What is the meaning of this?

Answer: The realization attained by all Buddhas is equally the same. Yet, when considered from the standpoint of the vows they made, this distinction is not without cause and condition. Amitabha Buddha originally made profound and weighty vows, using his name and light to embrace, receive, teach, and transform sentient beings throughout the ten directions.

Moreover, those who possess faith, recite the Buddha’s name, and seek rebirth—whether they practice throughout their lives or invoke his name as few as ten times—may all easily attain rebirth through the power of the Buddha’s vows. Therefore, Shakyamuni Buddha, as well as all the Buddhas, exhorted practitioners to cultivate exclusively the practice directed toward the Western Land. Herein lies the distinction.

Furthermore, this does not mean that invoking and reciting the names of other Buddhas cannot remove hindrances and eradicate offenses. This should be understood.

If one is able to practice as described above, with thought following thought continuously throughout one’s entire life, then certainly, of ten who practice, all ten will attain rebirth; of a hundred who practice, all one hundred will attain rebirth. Why is this so? Because there are no other distracting conditions, one attains right mindfulness; because the practice accords with the Buddha’s fundamental vow; because it does not contradict the teachings; and because it follows the Buddha’s instructions.

If one abandons single-minded practice and cultivates miscellaneous practices, then of a hundred practitioners only one or two will attain rebirth, and of a thousand practitioners only three or five will attain rebirth. Why is this so? Because distracting conditions agitate and confuse the mind, causing the loss of right mindfulness; because such practices do not accord with the Buddha’s fundamental vow; because they contradict the teachings; because they go against the Buddha’s instructions; because focused recollection does not continue uninterruptedly; because mindfulness of the Buddha is frequently interrupted; because dedication of merit is neither earnest nor genuine; because the afflictions of greed and anger frequently arise and interrupt right mindfulness;

because there is no sense of shame or repentance; because one does not continually remember to repay the Buddha’s kindness; because arrogance arises, and although one practices, one pursues fame and gain; because one habitually discriminates between self and others and refuses to draw near to fellow practitioners and virtuous spiritual friends; and because one delights in drawing near to distracting conditions, thereby obstructing the right practice for rebirth of both oneself and others.

Recently, I have personally heard that monks and laypeople everywhere differ in their views and practices, and also differ in whether they practice exclusively or cultivate miscellaneous practices. Yet among those who practice with single-minded dedication, all ten out of ten attain rebirth, whereas among those who cultivate miscellaneous practices without single-minded intent, not even one in a thousand attains rebirth!

The gain and loss inherent in these two modes of practice have been clearly explained above. I sincerely hope that those who cultivate the practice for rebirth will carefully reflect upon this. If, in this very life, one has already made the vow to be reborn in the Land of Ultimate Bliss, then at all times—whether walking, standing, lying down, or sitting—one should continually exhort oneself, never abandoning the practice by day or night, and should cultivate the right practice throughout one’s entire life. In this life, one may appear to endure a little suffering, but

in the moment immediately following death, one will certainly be reborn in the Land of Ultimate Bliss. From then onward, one’s lifespan will be immeasurable, and one will forever enjoy bliss until attaining Buddhahood, never again undergoing the suffering of birth and death. Is this not a joyful prospect?

Part One:

In the Infinite Life Sutra, Shakyamuni Buddha exhorts practitioners to bow to and praise the twelve names associated with Amitabha Buddha’s light. Altogether, there are nineteen bows for aspiring to rebirth. They should be performed in the evening. This may also serve as a medium- or lower-level practice of repentance.

1/ Namo Shakyamuni Buddha and all the Three Jewels. I now bow down in homage and vow to be reborn in the Land of Ultimate Bliss.

Shakyamuni Buddha is the teacher of all monastics and laypeople in the present age. The Three Jewels are an immeasurable field of merit. If one can make a single bow, one thereby remembers to repay the Teacher’s kindness, and through this brings one’s practice to fulfillment; one then dedicates the merit of this practice toward attaining rebirth in the Land of Ultimate Bliss.

2/ Namo to all the Three Jewels of the ten directions and the three times, throughout lands as numerous as motes of dust, extending to the limits of space and pervading the Dharma realm. I now bow down in homage and vow to be reborn in the Land of Ultimate Bliss.

The space of the ten directions is boundless, and the Three Jewels are inexhaustible. If one makes a single bow, the field of merit is immeasurable and the merit and virtue are boundless. If one can bow once with utmost sincerity, then in relation to all Buddhas, all Dharmas, all bodhisattvas and noble members of the Sangha, and all relics, one will obtain wholesome roots of liberation for body, speech, and mind and will increase one’s progress on the Path. One then dedicates this merit toward aspiring for rebirth.

3/ Namo Amitabha Buddha of the Western Land of Ultimate Bliss. May I, together with all sentient beings, take refuge and entrust our lives to him. I bow down in homage and seek rebirth in the Land of Ultimate Bliss.

Question: Why is he called Amitabha? Answer: The Amitabha Sutra and the Sutra on the Contemplation of the Buddha of Infinite Life both state: Amitabha Buddha’s light is immeasurable, illuminating the lands of the ten directions without obstruction, and especially embracing and accepting sentient beings who practice contemplation and recite the Buddha’s name; therefore, he is called Amitabha. Amitabha Buddha and all the people in the Land of Ultimate Bliss have lifespans of immeasurable and boundless asamkhya kalpas; therefore, he is called Amitabha.

Furthermore, Shakyamuni Buddha and all the Buddhas of the ten directions praise the light of Amitabha Buddha by twelve names, and they all exhort sentient beings to recite his name and bow in homage continuously and without interruption. In this present life, they will obtain immeasurable merit, and after their lives end, they will assuredly attain rebirth there. As the Sutra of Infinite Life states: “If any sentient being encounters this light, the three defilements are extinguished, body and mind become gentle and pliant, joy and gladness arise, and wholesome thoughts are engendered.

If beings in the three evil realms or in places of suffering behold this light, their pain and affliction cease, and when their lives end, they all attain liberation. The Buddha of Infinite Life radiates resplendent light, illuminating the ten directions and all Buddha-lands, where it is universally seen and heard. It is not I alone who praise this light; all Buddhas, bodhisattvas, shravakas, pratyekabuddhas, and others praise it as well.

If sentient beings hear of the awe-inspiring power and merit of this light and, with single-mindedness, praise it day and night without ceasing, they will attain rebirth there according to their aspirations. They will always be praised for their merit by bodhisattvas and shravakas. The Buddha said: Even if I were to speak continuously, day and night, throughout an entire great kalpa, I still could not fully describe the surpassing

subtlety and wondrousness, or the awe-inspiring power, of Amitabha Buddha’s light.”

Venerable practitioners, you should know that even if Shakyamuni Tathagata were to speak for an entire kalpa, he could not fully describe the excellent marks and radiant light of Amitabha Buddha. As the Sutra on the Contemplation of the Buddha of Infinite Life states: “Each ray of light universally illuminates the worlds of the ten directions, embracing and never abandoning sentient beings who are mindful of the Buddha.” The Sutra on the Contemplation of the Buddha of Infinite Life now provides these supreme and extraordinary supporting conditions to embrace, protect, and sustain practitioners. Why, then, would practitioners not continuously recite the name, contemplate, bow in homage, remain mindful, and aspire to be reborn in the Land of Ultimate Bliss!

4/ Namo Buddha of Infinite Light in the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

5/ Namo Buddha of Boundless Light in the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

6/ Namo Buddha of Unhindered Light in the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

7/ Namo Buddha of Incomparable Light in the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

8/ Namo Buddha of the King of Blazing Light in the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

9/ Namo Buddha of Pure Light in the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

10/ Namo Buddha of Joyful Light in the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

11/ Namo Buddha of Wisdom Light in the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

12/ Namo Buddha of Unceasing Light in the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

13/ Namo Buddha of Inconceivable Light in the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

14/ Namo Buddha of Ineffable Light in the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

15/ Namo Buddha of Light Surpassing the Sun and Moon in the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

16/ Namo Amitabha Buddha of the Western Land of Ultimate Bliss. Compassionately shelter and protect me, causing the seed of the Dharma to grow. In this life and in lives to come, may the Buddha always embrace and accept me. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

17/ Namo Avalokiteshvara Bodhisattva of the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

18/ Namo Mahasthamaprapta Bodhisattva of the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

When all practitioners mindful of the Buddha approach the end of life, these two bodhisattvas each carry a lotus dais and come to welcome and guide them. Amitabha Buddha emits a great light that illuminates the practitioners’ bodies and, together with countless transformation Buddhas, bodhisattvas, shravakas, and others, simultaneously extends his hand to welcome them. In the time it takes to snap one’s fingers, the practitioners attain rebirth in the Land of Ultimate Bliss. Wishing to repay this kindness, we therefore bow once in homage with utmost sincerity.

19/ Namo the bodhisattvas and the pure ocean-wide assembly of shravakas in the Western Land of Ultimate Bliss. May all sentient beings and I take refuge with our lives. I bow in homage, aspiring to be born in the Land of Ultimate Bliss.

These bodhisattvas accompany the Buddha to welcome and guide practitioners. Wishing to repay this kindness, we therefore bow once in homage with utmost sincerity.

For the sake of our monastic teachers, parents, spiritual benefactors, and all sentient beings throughout the Dharma realm, may the three obstructions be eliminated and may all attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss. We take refuge with our lives and repent.

With utmost sincerity, we repent.

Namo to the Buddhas of the ten directions before whom we repent. May all offenses be extinguished at their roots. The merit and virtue now cultivated I dedicate as a cause of peace and bliss for sentient beings. I pray that when all approach the end of life, supreme conditions and sublime scenes will appear before them. May they behold Amitabha of Great Compassion, Avalokiteshvara, Mahasthamaprapta, and the Buddhas of the ten directions. May these noble ones embrace and accept them through their awe-inspiring power, so that, relying upon the Buddha’s Fundamental Vow, they may be born in the Land of Ultimate Bliss.

Having completed the repentance and the making of vows, with utmost sincerity take refuge with one’s life in Amitabha Buddha.

Then chant this verse of aspiration:

Through all the merit of homage and repentance, I pray that when life ends, I shall behold the Buddha of Infinite Life, whose body possesses boundless merit. May all those who have faith,

after beholding the Buddha, attain the “stainless eye.” Reborn in the Land of Ultimate Bliss, may they realize unsurpassed bodhi.

Having repented and made these vows, let all be reverent:

Taking refuge in the Buddha, may we attain bodhi, our resolve for the Way never retreating. Together with all sentient beings, we dedicate the merit and aspire to be born in the Land of Peace and Bliss. Taking refuge in the Dharma, may we attain wisdom and realize the gateway of the great dharani. Together with all sentient beings, we dedicate the merit and aspire to be born in the Land of Peace and Bliss. Taking refuge in the Sangha, may disputes cease and all dwell together in harmony. Together with all sentient beings, we dedicate the merit and aspire to be born in the Land of Peace and Bliss.

May the three vows of sentient beings be purified; may they uphold the Buddha’s teachings and pay homage to all sages and noble ones. Together with all sentient beings, we dedicate the merit and aspire to be reborn in the Land of Peace and Bliss.

Everyone, listen to the evening verse on impermanence:

All our lives we labor, occupied with worldly affairs, unaware how swiftly the years pass by. Life is like a lamp before the wind; wandering through the six realms, where shall we go? Not yet liberated from the ocean of suffering, how can we remain indifferent and unafraid? Everyone, while still strong and healthy, strive diligently to seek the noble path.

After reciting this verse, one should make further vows:

May we, your disciples, when our lives are about to end, have minds free from confusion, thoughts free from disorder, and right mindfulness unimpaired. May our bodies and minds suffer no pain, but remain peaceful and serene, as though entering meditative concentration. When the assembly of noble beings appears before us, may we, relying upon the Buddha’s original vows, attain rebirth in the Land of Ultimate Bliss in the highest grade. After attaining rebirth there, may we acquire the six superknowledges, travel throughout the worlds of the ten directions, and embrace and deliver suffering sentient beings. Only when the realm of space is exhausted shall our vows be exhausted. Having made these vows, we now wholeheartedly take refuge in Amitabha Buddha.

Evening verse:

Midnight verse:

You should not embrace this foul corpse and sleep;
A mass of impurities is provisionally called a person.
As though gravely ill or pierced by an arrow,
With sufferings gathered together, how can you still sleep?

Verse for the end of the night:

Morning verse:

Those who wish to attain the joy of quiescent cessation
Should constantly study the Dharma of the renunciant.
Robes and food sustain this life;
Whether fine or poor, accept what others give.

In the morning, each of you should recite the “Six Recollections.”

Midday verse:

Part Two:

The śramaṇa Shandao, relying upon the Infinite Life Sutra, gathered essential passages from the scriptures and composed them as verses of worship and praise. There are twenty-four prostrations in all, which should be performed in the evening.

1/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

2/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

3/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

4/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

5/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

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

6/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

7/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

8/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

9/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

10/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

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

11/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

12/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

13/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

14/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

15/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

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

16/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

17/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

18/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

19/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

20/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

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

21/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

22/ Namo! With utmost sincerity, I take refuge and bow in homage to Avalokiteshvara Bodhisattva of the Land of Ultimate Bliss in the West.

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

23/ Namo! With utmost sincerity, I take refuge and bow in homage to Mahasthamaprapta Bodhisattva of the Land of Ultimate Bliss in the West.

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

24/ Namo! With utmost sincerity, I take refuge and bow in homage to the bodhisattvas and the pure ocean-wide assembly of the Land of Ultimate Bliss in the West.

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

For the sake of our monastic teachers, parents, spiritual friends, and all sentient beings throughout the Dharma realm, may the three obstructions be eliminated, and may all attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss. We now take refuge and repent.

Part Three:

According to the Verses of Worship and Praise for Aspiring to Rebirth by Bodhisattva Nagarjuna, there are sixteen prostrations in all, which should be performed in the evening.

1/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the West.

2/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

3/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

4/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

5/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

6/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

7/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

8/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

9/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

10/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

11/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

12/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

13/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

14/ Namo! With utmost sincerity, I take refuge and bow in homage to Avalokiteshvara Bodhisattva of the Western Land, the World of Utmost Bliss.

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

15/ Namo! With utmost sincerity, I take refuge and bow in homage to Mahasthamaprapta Bodhisattva of the Western Land, the World of Utmost Bliss.

May we, together with all sentient beings,
Be reborn in the Land of Utmost Bliss.

16/ Namo! With utmost sincerity, I take refuge and bow in homage to all the bodhisattvas—the Pure, Ocean-Vast Assembly—of the Western Land, the World of Utmost Bliss.

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

For the sake of our monastic teachers, parents, spiritual friends, and all sentient beings throughout the dharmadhatu, may the three obstructions be eliminated and may all be reborn in Amitabha Buddha’s Land of Utmost Bliss. We take refuge and repent.

Repent wholeheartedly.

Since beginningless time, from the moment I first assumed a body until now,
I have continually harmed sentient beings through the ten evil deeds;
I have been unfilial toward my parents and slandered the Three Jewels;
I have committed the five heinous offenses and created unwholesome karma.
Because of the causes and conditions of these evil offenses,
Deluded and inverted thoughts have continually bound me;
Thus have I undergone immeasurable suffering in birth and death.
I bow and implore repentance, vowing that these offenses be eradicated.

Having completed repentance and the making of vows, I wholeheartedly take refuge in Amitabha Buddha.

Invite wholeheartedly

All Buddhas, greatly compassionate, supremely honored,
Always illuminate the three realms with the wisdom of emptiness.
Sentient beings, blind and uncomprehending,
Sink and wander in the great sea of suffering, birth, and death.
I beseech you always to abide in the world and turn the Dharma wheel,
Saving sentient beings and freeing them from suffering.

Having completed the invitation, I wholeheartedly take refuge in Amitabha Buddha.

Rejoice wholeheartedly

From ancient times until now, I have harbored jealousy;
Through ignorance, I have been arrogant and heedless.
I have continually taken up the poisonous fire of anger,
Burning away the roots of loving-kindness and wisdom.
Today, reflecting deeply, I have at last awakened;
I bring forth diligent resolve and rejoice greatly.

Having completed rejoicing, I wholeheartedly take refuge in Amitabha Buddha.

Dedicate wholeheartedly

Having completed the dedication, I wholeheartedly take refuge in Amitabha Buddha.

Make vows wholeheartedly

Only when empty space and the dharmadhatu are exhausted
Shall my vows likewise be exhausted.

Having completed the making of vows, I wholeheartedly take refuge in Amitabha Buddha. (The remaining sections are likewise the same as above.)

Part Four:

Based on Bodhisattva Vasubandhu’s Verses of Praise and Homage for the Vow to Be Reborn, there are twenty prostrations in all, which should be performed at the close of night. (The section on repentance is the same as above.)

1/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

2/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

3/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

4/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

5/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

6/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

7/ Namo! With utmost sincerity, I take refuge and bow in homage to Amitabha Buddha of the Western Land.

8/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

His Brahma voice, profound and far-reaching, wondrously resounds throughout the ten directions. Amitabha, the Perfectly Awakened One, the Dharma King, abides and sustains all things well. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

9/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

The Tathagata's pure lotus assembly is born through transformation from the lotus of perfect awakening. They delight in the flavor of the Buddha-Dharma and take meditative concentration as their food. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

10/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

Freed entirely from afflictions of body and mind, they constantly experience unceasing bliss. In that realm of Mahayana roots of goodness, all are equal, and no evil names exist. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

11/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

Women, people with impaired faculties, and followers of the Two Vehicles are not born there. Whatever sentient beings may wish for is completely fulfilled. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

12/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

The immeasurable great King of Treasures sits upon a wondrous, pure lotus dais. His excellent marks shine for a fathom around him, and the splendor of his form surpasses that of all beings. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

13/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

The assemblies of devas and humans are unshakable, born from the pure ocean of wisdom. Like Sumeru, king of mountains, their supreme wondrousness is beyond compare. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

14/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

Assemblies of noble devas and humans behold him with reverence and gather respectfully around him. They rain down celestial music, flowers, and robes, and offer wondrous fragrances to the Buddha. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

15/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

In the pure Land of Peace and Bliss, the stainless Dharma wheel is ever turned. Manifested Buddhas and bodhisattvas, radiant as the sun, abide and sustain it like Mount Sumeru. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

16/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

With a mind free of discrimination, we praise the Buddha's virtues, and can swiftly fulfill the vast, precious ocean of merit. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

17/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

Compassionately pity and protect me, and cause the seed of Dharma to grow. In this life and in lives to come, may the Buddha always embrace and receive me. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

18/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Avalokiteshvara Bodhisattva of the Western Land, the World of Ultimate Bliss.

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

19/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Mahasthamaprapta Bodhisattva of the Western Land, the World of Ultimate Bliss.

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

20/ Namo! With utmost sincerity, I take refuge with my life and pay homage to all the bodhisattvas and the pure, ocean-like great assembly of the Western Land, the World of Ultimate Bliss.

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

For the sake of our teachers and members of the Sangha, our parents, all spiritual friends, and all sentient beings throughout the Dharma realm, may the three obstructions be eliminated and may all attain rebirth in Amitabha Buddha's Land of Ultimate Bliss. I take refuge with my life and repent.

Part Five:

Based on Dharma Master Yanzong's Verses of Praise and Homage for Aspiring to Rebirth, comprising twenty-one prostrations in all, to be performed in the morning.

1/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

Long was Dharmakara's causal cultivation; profound is its fruition, the Land of Ultimate Bliss. Precious jewels form the ground, and jeweled gems grow into forests. Flowers of rare colors abound, while waves proclaim the wondrous Dharma. When shall I be welcomed and received, fulfilling the longing of my heart? May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

2/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

It is difficult to dwell long in this defiled age; ever deeper grows the aspiration for rebirth. Golden cords border the pathways, and jeweled nets cover pearl-like forests. Every color is perfectly true, and every sound expounds the wondrous Dharma. Do not think the Western Land is far away; only ten deeply sincere recollections are needed. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

3/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

Having attained perfect awakening, his true being pervades space without awe. His appearing in a lesser form in the West is only a temporary adaptation to circumstances. Jeweled leaves shine with brilliant colors; water and sand gleam with golden radiance. Those who wish to attain the fruit of non-arising must rely upon the Land of Ultimate Bliss. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

4/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

The white urna between his brows shines brilliantly, and the precious marks upon his hands are clearly manifest. Earth and water are all like mirrors; fragrances and flowers gather as thickly as clouds. With diligent cultivation, rebirth is easy; with little practice, even the Name is hard to hear. If one is free from doubt, one surpasses the entire multitude. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

5/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

His heart overflows with compassion, and his light encompasses the Dharma realm. He saves sentient beings without distinction; the “samadhi of marks” is not difficult to attain. Flowers transform according to the mind, and palaces appear according to one's body. This rare transcendent realm can be perceived only upon entering meditative concentration. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

6/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

Through the merit of dedication, one shall attain rebirth in the Western Land. Banners and canopies fill the jeweled ground, and cool breezes waft celestial fragrances. Precious lotuses cover the waters, and jeweled nets spread throughout empty space. If one's aspiration for rebirth is earnest, one shall experience boundless joy. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

7/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

If one would choose a land for rebirth, the Western Land is surely the finest. Jeweled trees stand beside jeweled towers, and the pathways are carpeted with celestial robes. Fragrant food appears according to one's thoughts, and jeweled towers accompany one's body. All who possess the proper affinities may enter,

Yet few attain rebirth there. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

8/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

Ten kalpas have passed since he attained Buddhahood and established his land to liberate sentient beings. The bottoms of its ponds gleam with gold, and their leaves shine with the radiance of jewels. Birds manifest from precious gems, and people are born through transformation from lotuses. I beseech the entire assembly of sages to come swiftly and escort us to rebirth. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

9/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

The Buddha lands of the ten directions are all homes of Dharma kings. If seeking a land with which one has affinity, take care to choose correctly from the outset. Its waters of merit fulfill every wish, and its flowers are made of the seven treasures. If one constantly contemplates it, the Land of Ultimate Bliss is not far away. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

10/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

Ultimate Bliss never changes; from ancient times until now, it has always remained thus. Radiant terraces are fashioned from a thousand treasures, and the eight winds harmonize into music. The many ponds are filled with birds that teach the Dharma, while celestial flowers rain throughout the sky. Once born there, one need not fear retrogression; the lotus blossoms at will. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

11/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

Lotus thrones are countless, and the assembly of sages is beyond reckoning. For each person a lotus blossoms, while its waves speak excellent words of Dharma. All is tranquil, without calamity; the Non-Retrogressing Ones are one's good companions. I ask those who were born there before me: how long have you been here? May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

12/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

He emitted light to rescue Vaishali, and from the sky guided Vaidehi. The devas offered precious canopies, and all the people wore jeweled robes. During the six periods of the day and night, one hears birds singing, and flowers yield beneath one's footsteps. Everything there is true and upright—how could delusion remain? May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

13/ Namo! With utmost sincerity, I take refuge with my life and pay homage to Amitabha Buddha of the Western Land.

Urge people to cultivate the three blessings, thereby extinguishing the five burnings. Once the merit of arousing the aspiration is accomplished, when the mind is gathered, offenses immediately dissolve. Birds, flowers, and precious lights abound; the sounds of the wind resound with musical teachings. Rejoice that this Dharma is easy to practice; do not worry that rebirth cannot be attained. May we, together with all sentient beings, be reborn in the Land of Peace and Bliss.

14/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land.

The hue of pearls is the hue of the water The golden radiance itself is the dais At the proper time, the flowers vanish In accordance with one’s wish, they bloom again Upon the pond, they constantly appear and disappear Freely journeying to and fro Those whose minds are upright shall attain rebirth

One should cultivate dedication of merit May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

15/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land.

Wondrous clouds and flowers delight the eyes Amrita cleanses the mind Those reborn together are easily recognized Equal in lifespan, they are difficult to distinguish Abundant in joy, they know no indolence The Dharma is spoken afar, yet heard close at hand Why still crave the five turbidities And let the flames consume the body? May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

16/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land

Upon the dais, devas and humans appear Seeing bodhisattvas within the radiance In midair stand pavilions of four kinds of jewels Encircled by seven tiers of railings Those with much doubt are born in the borderland Those of little virtue find superior birth difficult With perfect faith, there is no anxiety In the Western Land, the mind is already at peace May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

17/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land.

The six faculties are ever in accord with the Way One shall never fall into the three evil paths In a single thought, one traverses the ten directions And, upon returning, attains acceptance of the unborn Dharma The level ground is vast and boundless The stirring wind brings refreshing coolness I send word to those mindful of the Buddha: Leave this realm of suffering May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

18/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land

Compassionately protect and bless me Causing the sprout of Dharma to flourish In this life and lives to come May the Buddha always embrace and receive me May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

19/ Homage with utmost sincerity, taking refuge and bowing to Avalokitesvara Bodhisattva of the Land of Ultimate Bliss.

Beneath the soles are a thousand spokes Within the radiance, the five paths appear With a compassionate heart, he receives and guides Boundless are those who attain rebirth While in samadhi, he still teaches the Dharma With a tranquil mind, he attains supernormal powers All who hear his name vow to attain rebirth Within the radiance, golden flowers appear May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

20/ Homage with utmost sincerity, taking refuge and bowing to Mahasthamaprapta Bodhisattva of the Western Land of Ultimate Bliss.

His compassion and power are both unsurpassed His radiance shines upon those with affinities All Buddha lands tremble In his hand he holds a lotus blossom The birds are not real birds The devas are not truly devas Know that, to seek wondrous bliss, The fragrance of moral discipline must be complete May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

21/ Homage with utmost sincerity, taking refuge and bowing to all bodhisattvas of the pure ocean-like assembly in the Western Land of Ultimate Bliss.

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

May the monastic teachers, our parents, all good spiritual friends, and all sentient beings throughout the Dharma realm eliminate the three obstructions and attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss. We take refuge and repent.

Part Six:

The Verses of Praise and Homage for Aspiring to Rebirth, composed by the sramana Shandao on the basis of the Sutra on the Contemplation of the Buddha of Infinite Life, comprise twenty bows and should be performed at midday. (The repentance section is the same as above.)

1/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land.

Contemplate Amitabha’s Land of Ultimate Bliss Entirely formed of precious substances, vast and level Adorned by the forty-eight vows Supremely subtle and wondrous, surpassing all other lands The ocean-like assembly in the Land of Ultimate Bliss Could never be fully counted, even throughout eternity I urge you to seek rebirth there Samadhis as numerous as the sands of the Ganges will naturally be attained May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

2/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land.

Measureless, boundless, countless hundreds of millions of Seven-jeweled banners adorn the jeweled ground In the four directions and eight quarters, all is precious Seeing it, one naturally realizes the unborn Dharma The unborn realm abides eternally Each jewel shines with innumerable rays of light If practitioners constantly contemplate it At life’s end, they will certainly be reborn in the Western Land May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

3/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land.

The adornments of the jeweled ground are beyond description Golden cords naturally form the pathways All arise from Amitabha’s vows Bodhisattvas, devas, and humans scatter jeweled flowers Jeweled ground, jeweled hues, and jeweled rays of light Each ray transforms into innumerable daises Within each dais are thousands of millions of jeweled towers Around each dais stand countless millions of jeweled banners May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

4/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land.

Above each jeweled dais Innumerable jeweled musical instruments serve as adornments

Eight streams of light issue from the radiance According to beings’ capacities, they produce wondrous sounds Contemplating these sounds is also somewhat difficult Whether walking, standing, sitting, or lying down, constantly collect the mind Except while sleeping, remain ever mindful The unconditioned samadhi is nirvana May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

5/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land.

Jeweled waters, jeweled forests, and jeweled trees Jeweled flowers, jeweled leaves, jeweled roots and branches Sometimes a thousand jeweled trees grow into a forest Sometimes a hundred jeweled trees form ordered rows Each row corresponds with the others, their leaves intertwining Their colors differ, and so too does their light Each tree is three hundred thousand yojanas high Its boughs and branches all proclaim the unborn Dharma May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

6/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land.

Seven tiers of nets and seven tiers of palaces Their interwoven light ablaze with brilliant colors Celestial youths appear within Jeweled necklaces shine brighter than the sun and moon In every row, jeweled leaves display a thousand colors Blossoms open, shining brilliantly like golden wheels The fruits emit rays of light that become jeweled canopies Buddha lands as numerous as motes of dust appear without bound May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

7/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land.

Jeweled ponds and jeweled banks are covered with golden sand Jeweled rivers, jeweled leaves, and jeweled lotus flowers Each flower is twelve yojanas across Jeweled nets, jeweled curtains, and jeweled railings Waters of merit flow around the jeweled trees Hearing the sound of the waves, one realizes the unborn Dharma I now exhort those with affinities: Strive earnestly to awaken and return to your native home

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

8/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land.

Along the pathways strung with golden cords Stand thousands of millions of jeweled towers and musical instruments Celestial youths scatter incense and flowers Bodhisattvas from the ten directions gather like clouds Measureless and boundless, beyond all reckoning They reverently bow to the Buddha, then stand to one side Jeweled bells and jeweled trees produce wondrous sounds Praising the virtues of the Three Sages May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

9/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land.

Through Amitabha’s fundamental vows, the lotus-king throne Is formed from every kind of jewel Above the dais, four pillars support jeweled curtains Amitabha sits serenely, revealing his true body The radiance of his body illuminates the Dharma realm Those touched by the light become non-retrogressive Throughout the six periods of day and night, concentrate upon contemplation and mindfulness At life’s end, one is peaceful and blissful as if in samadhi May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

10/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land.

Amitabha’s body and mind pervade the Dharma realm His image appears within the minds of sentient beings Therefore, I urge you to contemplate Relying upon the mind, give rise to visualization, and his true form will appear His true and precious image sits upon a lotus dais When the mind opens, one beholds the adornments of that land Jeweled trees, the Three Honored Ones, and flowers fill it everywhere, The wind stirs, and music soars across the heavens. May we, together with all sentient beings, Be reborn in the Land of Peace and Bliss.

11/ Homage with utmost sincerity, taking refuge and bowing to Amitabha Buddha of the Western Land.

Amitabha’s body is the color of a golden mountain His excellent marks and radiance illuminate the ten directions

Those who recite the Buddha’s name are specially illumined and embraced;
Know, therefore, that the Fundamental Vow is steadfast and strong.
All Buddhas throughout the ten directions bear witness:
Those who single-mindedly invoke the Name are reborn in the West.
Upon arriving there, the lotus blossoms and they hear the wondrous Dharma;
The vows and practices of the ten bhumis are naturally fulfilled.
May we, together with all sentient beings,
Be reborn in the Land of Peace and Bliss.

12/ Namo! With utmost sincerity, I take refuge and pay homage to Amitabha Buddha of the Western Land.

Bodhisattva Avalokitesvara, of great loving-kindness and compassion,
Has attained the Way, yet does not become a Buddha.
He contemplates sentient beings as being within his own body,
Observing them throughout the six periods and constantly bringing them deliverance.
His manifested body radiates purple-golden light;
His excellent marks and majestic bearing are utterly boundless.
He constantly extends his tens of billions of golden arms
To deliver those with affinities to the Land of Ultimate Bliss.
May we, together with all sentient beings,
Be reborn in the Land of Peace and Bliss.

13/ Namo! With utmost sincerity, I take refuge and pay homage to Amitabha Buddha of the Western Land.

Bodhisattva Mahasthamaprapta is inconceivable;
His majestic light shines universally, utterly without limit.
Those with affinities who are illumined by it
Increase in wisdom and transcend the three realms.
His awe-inspiring power shakes the Dharma realm;
Transformation Buddhas assemble, filling empty space.
He exhorts those with affinities to remain ever mindful,
So that, freed from birth and death, they realize the six supernormal powers.
May we, together with all sentient beings,
Be reborn in the Land of Peace and Bliss.

14/ Namo! With utmost sincerity, I take refuge and pay homage to Amitabha Buddha of the Western Land.

Sit upright in the full lotus posture and enter samadhi;
With the mind, contemplate the realm of the West.
Behold Amitabha’s Land of Ultimate Bliss,
Its sky adorned with the seven kinds of precious treasures.
Amitabha Buddha’s body is vast and boundless.
Practitioners are exhorted, according to their capacities,
To contemplate the Buddha’s body as sixteen feet tall,
Its perfect halo and transformation Buddhas appearing like the true Buddha.

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

15/ Namo! With utmost sincerity, I take refuge and pay homage to Amitabha Buddha of the Western Land.

Those of the highest level, highest practice, and highest capacity
Seek birth in the Pure Land and sever greed and anger.
Their practices and vows differ, forming three grades;
They cultivate the five gates, thereby supporting the three causes.
For one day or seven days, they practice single-mindedly and diligently;
At life’s end, seated upon a lotus dais, they transcend the six sense objects.
How joyful! What is difficult to encounter has now been encountered;
They realize the unconditioned Dharma-nature body.
May we, together with all sentient beings,
Be reborn in the Land of Peace and Bliss.

16/ Namo! With utmost sincerity, I take refuge and pay homage to Amitabha Buddha of the Western Land.

Those of the middle level, middle practice, and middle capacity
Observe the fasting precepts for one day and sit upon a golden lotus.
They dutifully support their parents and are taught to dedicate the merit,
Making this the cause for rebirth in the West.
The Buddha and the holy assembly come to welcome and guide them;
They return to Ultimate Bliss and draw near to Amitabha.
After seven days, the lotus blossoms;
As the lotuses of the three grades open, they realize the lesser fruits.
May we, together with all sentient beings,
Be reborn in the Land of Peace and Bliss.

17/ Namo! With utmost sincerity, I take refuge and pay homage to Amitabha Buddha of the Western Land.

Those of the lowest level, lowest practice, and lowest capacity
Have committed the ten evils and five heinous offenses, with the sins of greed and anger;
They have stolen the property of the Sangha and slandered the True Dharma,
Never once feeling shame or cultivating repentance.
At death, evil signs appear like clouds,
And the fierce fires of hell manifest before them.
Suddenly they encounter a good spiritual friend who teaches rebirth,
Who urgently exhorts them to recite the name of Amitabha Buddha.
Transformation Buddhas and bodhisattvas come to welcome and guide them;
Only then do they arouse the bodhi-mind.
May we, together with all sentient beings,
Be reborn in the Land of Peace and Bliss.

18/ Namo! With utmost sincerity, I take refuge and pay homage to Amitabha Buddha of the Western Land.

Amitabha’s land responds in accordance with beings’ capacities;
The Western Land of Ultimate Bliss is inconceivable.
There one constantly hears prajnaparamita and all deluded thoughts cease;
Ever mindful of non-arising, one is free from sorrow.
All its adornments expound the Dharma;
Without deliberate attention, one immediately understands.
At will, one descends into lotus ponds endowed with the seven factors of enlightenment,
Stills the spirit, and comprehends the eightfold branches.
Immeasurable bodhisattvas are one’s fellow students;
The Tathagatas of the ocean of nature are all one’s teachers.
One bathes in the water of Amitabha’s mind;
Avalokitesvara and Mahasthamaprapta clothe one in the Dharma robe.
In an instant, one travels throughout the entire Dharma realm,
Receives a prediction from the Buddha, and realizes non-arising.
In that land of utterly boundless freedom and ease,
If we are not reborn in this life, for what life shall we wait?
May we, together with all sentient beings,
Be reborn in the Land of Peace and Bliss.

19/ Namo! With utmost sincerity, I take refuge and pay homage to Amitabha Buddha of the Western Land.

20/ Namo! With utmost sincerity, I take refuge and pay homage to Avalokitesvara, Mahasthamaprapta, all bodhisattvas, and the Pure Ocean-Wide Assembly of the Western Land of Ultimate Bliss.

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

For the sake of Dharma teachers and members of the Sangha, our parents, good spiritual friends, and all sentient beings throughout the Dharma realm, may the three obstructions be eliminated and may all attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss. I take refuge and repent.

The two sections on Repentance and the Arousal of Vows are the same as in the preceding part. Those who require only the essentials should choose the first section; those who require brevity should choose the middle section; and those who require extensive detail should choose the section below. The detailed section is recommended for practitioners who sincerely aspire to rebirth.

When repenting, one may do so before the fourfold assembly, before the Buddhas of the ten directions, before the Buddha’s relics, Buddha images, and so forth, before another person, or by oneself. Furthermore, one must face the Three Jewels of the ten directions, extending throughout the realm of empty space and throughout the realm of sentient beings, and openly disclose one’s offenses and repent. Repentance has three grades: highest, middle, and lowest.

In repentance of the highest grade, blood seeps from every pore; one feels agonizing remorse, and blood also seeps from both eyes. This is called repentance of the highest grade.

In repentance of the middle grade, the entire body breaks out in hot perspiration, and blood seeps from both eyes. This is called repentance of the middle grade.

In repentance of the lowest grade, the entire body becomes feverishly hot, and both eyes overflow with tears. This is called repentance of the lowest grade.

Although these three grades of repentance differ, they all arise because one planted wholesome roots of liberation long ago, causing one in this life to revere the Dharma, honor one’s teachers, and not begrudge even one’s body and life. Even upon committing minor offenses, one repents wholeheartedly in accordance with the Dharma. Those who repent in this way, whether for a long or short time, can swiftly eradicate all grave offenses.

Otherwise, even if they laboriously chant and recite throughout the entire day, it is all without benefit, just as though they had never repented. One should know that, at the time of repentance, even if one cannot display the outward signs described above, if one possesses a mind of utmost sincerity and earnestness, one’s karmic obstructions will also be swiftly eliminated.

I reverently address the Buddhas of the ten directions, the honored Dharma of the ten directions, all great bodhisattvas, all sages and holy ones, all devas, nagas, and the eight classes of Dharma protectors, all sentient beings throughout the Dharma realm, and the entire assembly now present: Please bear witness as I, ...., openly disclose and repent all karmic offenses committed from beginningless time until this day:

1. Killing members of the Three Jewels, Dharma teachers and members of the Sangha, parents, relatives of the six degrees of kinship, and all sentient beings throughout the Dharma realm, in numbers beyond reckoning.

2. Stealing the property of the Three Jewels, Dharma teachers and members of the Sangha, parents, relatives of the six degrees of kinship, and all sentient beings throughout the Dharma realm, in numbers beyond reckoning.

3. Giving rise to lustful and deviant thoughts toward members of the Three Jewels, Dharma teachers and members of the Sangha, parents, relatives of the six degrees of kinship, and all sentient beings throughout the Dharma realm, in instances beyond reckoning.

4. Speaking falsely and deceitfully to members of the Three Jewels, Dharma teachers and members of the Sangha, parents, relatives of the six degrees of kinship, and all sentient beings throughout the Dharma realm, in instances beyond reckoning.

5. Speaking meaningless and frivolous words to members of the Three Jewels, Dharma teachers and members of the Sangha, parents, relatives of the six degrees of kinship, and all sentient beings throughout the Dharma realm, in instances beyond reckoning.

6. Speaking harsh and malicious words to members of the Three Jewels, Dharma teachers and members of the Sangha, parents, relatives of the six degrees of kinship, and all sentient beings throughout the Dharma realm, in instances beyond reckoning.

7. Speaking divisive words to members of the Three Jewels, Dharma teachers and members of the Sangha, parents, relatives of the six degrees of kinship, and all sentient beings throughout the Dharma realm, in instances beyond reckoning.

8. Or we have violated the five precepts, the eight precepts, the ten precepts (for novices), the two hundred and fifty precepts (for bhikshus), the five hundred precepts (for bhikshunis), the three collections of bodhisattva precepts, the ten inexhaustible precepts, and even all precepts, codes of discipline, rules of deportment, and so forth. We ourselves committed such acts, told others to commit them, or rejoiced upon seeing others commit them; these offenses are beyond reckoning.

The karmic offenses and obstructions we have thus created are as numerous as the particles of dust throughout the worlds of the ten directions. Space is boundless, and the evils we have committed are likewise boundless. Skillful means are boundless, and the evils we have committed are likewise boundless.

The Dharma-nature is boundless, and the evils we have committed are likewise boundless. The Dharma realm is boundless, and the evils we have committed are likewise boundless. The Three Jewels are boundless, and our encroachment upon, plundering of, and destruction of them are likewise boundless.

The categories of precepts are boundless, and our violations of the precepts and discipline are likewise boundless. Such karmic offenses and obstructions cannot be fully known even by the bodhisattvas above or the shravakas and pratyekabuddhas below; only the Buddhas can know the full measure of the evil karma that

we have created. Now, before the Three Jewels and together with all sentient beings throughout the Dharma realm of the ten directions, we openly confess and repent, not daring to conceal anything. May the Three Jewels of the ten directions and all sentient beings throughout the Dharma realm bear witness to this repentance and acknowledge our restoration to purity.

From this day forward, together with all sentient beings throughout the Dharma realm, may we abandon what is wrong and return to what is right, arouse the bodhi mind, treat one another with loving-kindness and compassion, regard one another as Buddhas, become companions on the path to bodhi, become true good and wise spiritual friends, and together attain rebirth in the Western Land of Ultimate Bliss, continuing until we attain Buddhahood.

May the continuity of such offenses be forever severed, and may we never again dare to commit them. Having repented, with utmost sincerity we take refuge in and entrust our lives to Amitabha Buddha. (End of the Extensive Repentance section)

Before entering contemplation or going to sleep, one should make the following vow. Whether standing or sitting, single-mindedly join the palms, face west, and recite ten times the names of Amitabha Buddha, Avalokiteshvara, Mahasthamaprapta, and the bodhisattvas of the pure, ocean-wide assembly. Then make this vow:

“I, disciple ..... am at present an ordinary being subject to birth and death. My karmic offenses and obstructions are profound and grave, and I revolve through birth and death, enduring indescribable suffering. Today I have encountered a good and wise spiritual friend and have been able to hear the Name that embodies the fundamental vow of Amitabha Buddha.

I single-mindedly recite it and pray for rebirth in the Pure Land. May the Buddha, in his compassion, not forget his vast vow to gather in and accept sentient beings. We disciples have not yet beheld the Buddha’s body, with its excellent marks and radiant light.

May the Buddha compassionately manifest himself so that we may behold his bodily marks, the bodhisattvas Avalokiteshvara and Mahasthamaprapta, and the luminous, pure, and splendidly adorned realm of the Land of Ultimate Bliss.”

After saying this, maintain single-minded right mindfulness, and then enter contemplation or go to sleep as one wishes. In this way, either while making the vow or while asleep, one will behold these realms—except for those who lack utmost sincerity. Many people have already personally verified this.

Question: If one recites Amitabha Buddha’s Name once, what merit and benefits will one receive in this present life?

Answer: Reciting Amitabha Buddha’s Name once can eradicate grave offenses accumulated through eight billion kalpas of birth and death. Bowing to the Buddha and recollecting the Buddha are likewise. The Sutra of the Ten Rebirths says: “If sentient beings recollect Amitabha Buddha and vow to be born in the Land of Ultimate Bliss, Amitabha Buddha will send twenty-five great bodhisattvas to protect and support those practitioners.

Whether they are walking, standing, lying down, or sitting, by day or by night, and wherever they may be, these bodhisattvas will prevent evil ghosts and evil spirits from afflicting or harming them.” Moreover, the Contemplation Sutra says: “If one invokes the Name of and bows in homage to Amitabha Buddha, vowing to be born in the Land of Ultimate Bliss, Amitabha Buddha will send innumerable manifested bodhisattvas resembling the bodhisattvas Avalokiteshvara and Mahasthamaprapta to protect and support that practitioner.

Together with the aforementioned twenty-five great bodhisattvas, they will surround the practitioner in hundreds and thousands of circles. At all times, whether the practitioner is walking, standing, lying down, or sitting, they will never leave that person.” Now that we have obtained such a supremely excellent benefit as our refuge, may all practitioners pray with utmost sincerity for rebirth in the Pure Land. Moreover, the Sutra of Infinite Life says: “If, when I attain Buddhahood, sentient beings in the worlds of the ten directions invoke my Name even as few as ten times and yet fail to attain rebirth in my land, I vow not to attain perfect enlightenment.” Amitabha Buddha has now attained Buddhahood in the Land of Ultimate Bliss;

therefore, one should know that this great solemn vow is true and not false.

Sentient beings who invoke his Name will certainly attain rebirth there. Moreover, the Amitabha Sutra says: “If sentient beings hear the Name of Amitabha Buddha, they should firmly uphold that Name for one day, two days, and even up to seven days, single-mindedly maintaining their recollection without distraction. When their lives come to an end, Amitabha Buddha and the holy assembly will appear before them.

At that time, their minds will not be confused or inverted, and they will immediately attain rebirth in the Land of Ultimate Bliss. The Buddha told Shariputra: Because I perceive this benefit, I speak these words. Whoever hears this should vow to be born in the Land of Ultimate Bliss.” The latter part of the sutra says: “In the east are Buddhas as numerous as the sands of the Ganges; in the south, west, north, and in the directions

above and below, the Buddhas are likewise as numerous as the sands of the Ganges. Each Buddha, in his own land, extends his broad and long tongue, covering the three-thousandfold great-thousand world, and speaks these truthful words: ‘Sentient beings, you should believe the Sutra Protected and Kept in Mind by All Buddhas.’” Why is it called “Protected and Kept in Mind”? If sentient beings invoke the Name of Amitabha Buddha for seven days, for one day, for as few as ten recitations, or even for a single recitation, they will all attain rebirth in the Pure Land.

All the Buddhas attest to and confirm this fact; therefore, it is called the Sutra of Protection and Mindfulness. Next, the passage below says: “Those who invoke the Buddha’s Name and seek rebirth are constantly protected and kept in mind by Buddhas of the six directions as numerous as the sands of the Ganges; therefore, it is called the Sutra of Protection and Mindfulness.”

Now that there are such extraordinary vows upon which to rely, why should disciples of the Buddha not strive diligently and pray for rebirth in the Pure Land!