Contributed by the Buddhas’ Practice Incorporated, Australia
Mentor: Bennie Spirit
Editor: Yinyue(Ivy)
With gratitude to Google AI Gemini
With gratitude to NotebookLM
Draft Date: Jun 18, 2026
Location: BPI Meditation Center
Abstract
When performing a deliverance ritual (*chāodù*) for the deceased, a Dharma master must, at the very minimum, thoroughly comprehend the profound doctrinal meaning of the texts being recited. During the recitation, the practitioner’s mind must be in perfect resonance with the Dharma; the meaning must be fully present in every thought. To merely recite the words without understanding their significance is not only a failure to deliver sentient beings but also an act of self-deception. Consequently, our association has translated the *Three Periods of Recitation* (*Sānshí Xìniàn*) by National Master Zhongfeng—as preserved in the Tripitaka— into accessible, modern language. Our intent is to facilitate a true understanding of the teachings, thereby genuinely benefiting all sentient beings.
Explanation of Meaning
Sprinkling for Purification (Sǎjìng / Prokṣaṇa):
This is a methodical practice used for establishing boundaries (*Sīmābandha*) and preparing the ritual space or altar (*Bodhimaṇḍa*). Within this demarcated perimeter, the area becomes a pure ground. Performing Buddhist rituals (*Buddhakārya*) in reliance upon this pure ground yields far greater spiritual efficacy.
Therefore, in these rituals, there is the chanting of the name of the “Bodhisattva of the Refreshing Ground,” which in some liturgical versions is also called the “Bodhisattva of the Pure Ground.” The underlying doctrinal meaning is the realization of threefold purity: the practitioner is pure, the place is pure, and the Dharma is pure. Under these conditions, the Dharma Protectors (*Dharmapāla*) are pleased, and the ritual practice is conducted in a proper, standardized manner.
It is exactly like cooking a meal: if you insist on omitting an essential element— taking away the fire, or taking away the water—and still expect to have food to eat, it is simply impossible.
Reciting mantras
(Upon the completion of the morning liturgy, the Dharma Master offers incense and prostrates to the Buddha. The Precentor, holding the hand-chime, leads the great assembly in circumambulating the altar to practice the Way.)
Namo amitābhāya tathāgatāya Tadyathā
Amṛtodbhave Amṛtasiddhaṃbhave Amṛtavikrānte Amṛtavikrāntagāmini
Gagana kīrtīkare Svāhā
Interpretation (釋義)
Ritual Cleansing and Consecration (灑淨)
The ritual of *Sǎjìng* (ritual cleansing/sprinkling) is performed to establish a *kṣetra* (a demarcated ritual boundary or sacred space). By purifying this designated area, we ensure it becomes a “pure land” (*śuddha-bhūmi*), which enhances the efficacy of the subsequent Dharma rites
This is why we invoke the “Bodhisattvas of the Cool/Pure Ground” (Qīngliáng-dì Púsà or Qīngjìng-dì Púsà). The underlying significance is threefold: the practitioners are upright and earnest, the site is purified, and the Dharma (the teachings/methods) is pristine. When these conditions are met, the *Dharmapālas* (protectors of the Dharma) are pleased and, in accordance with their vows, provide protection and maintain the order of the ritual.
To draw an analogy: it is akin to cooking. If one removes essential elements—such as fire or water—and still expects to produce a meal, such a thing is impossible. The ritual requires all elements to be present for the desired result to be achieved.
Hymn of the Cloud-like Gathering
(The Great Assembly stands in orderly ranks before the Buddha and chants aloud.)
The current Dharma assembly, supported by our benefactor, focuses primarily on the Western Pure Land. Driven by great compassion (*mahākaruṇā*), we utilize the teachings of the Buddhadharma to nourish sentient beings and open the gate to the Pure Land, allowing all to witness the various extraordinary merits of Amitābha Buddha. The *Amitābha Sūtra*, for instance, is dedicated entirely to detailing these merits.
All Buddhas throughout the ten directions praise and laud Amitābha Buddha; this is the result of his primordial vows (*pūrva-praṇidhāna*). Upon attaining Buddhahood, he arranged for all other Buddhas to “advertise” his Pure Land. Just as a school requires students, Amitābha Buddha, in his profound wisdom, foresaw this need. By vowing that all Buddhas would praise his world, he ensured widespread awareness, attracting sentient beings to his “school,” thereby enabling the sustainable development and propagation of his teaching.
In the Land of Ultimate Bliss (*Sukhāvatī*), one cannot commit unwholesome karma. If one still carries karmic obstructions (*karmāvaraṇa*), delusions (*kleśāvaraṇa*),
and retribution obstructions (*vipākāvaraṇa*), one will remain enclosed within a lotus bud, “soaking” in the pool until one is cleansed of all defilements. Only then can one emerge. Subsequently, Avalokiteśvara Bodhisattva will guide you to genuinely generate the Bodhi Mind (*bodhicitta*). Even for those who are pure of heart, the teachings from Avalokiteśvara take a very long time; it is only when the Bodhi Mind is perfectly perfected that one is qualified to behold the *Sambhogakāya* (Reward Body) of Amitābha Buddha. Do not assume meeting Amitābha is an easy task; without a perfected Bodhi Mind, one cannot derive the corresponding benefits, for the Buddha’s teachings are directed toward those who have attained *bodhicitta*. Even those who reach the lowest level of birth (*nin-pin nin-sheng*) must generate the Bodhi Mind; without it, one cannot behold the Buddha.
Since this path is so sublime, everyone should aspire to be reborn in the Land of Ultimate Bliss and cultivate their own lotus pedestal. The lotuses differ based on individual practice. If you have already generated the Bodhi Mind, you will behold the Buddha immediately upon arrival. If you have not yet cultivated such merits but sincerely vow to be reborn, the power of a *kalyāṇamitra* (spiritual teacher) may “push” you forward, and Amitābha Buddha’s compassion will “pull” you in. Even if you arrive at the lowest level of birth, you will still dwell in a pure environment, nourished by the “Water of Eight Virtues” (*aṣṭāṅga-śuddha-vāri*). This water represents the Buddha’s nourishment. Once your lotus blooms and you emerge, you will meet Avalokiteśvara Bodhisattva, who will guide you to develop the Bodhi Mind. At that stage, Avalokiteśvara manifests in his Reward Body—distinct from the images seen in paintings—as an Equal Enlightenment Bodhisattva (*samya-saṃbuddha*). To be taught directly by such a being, who has long since attained Buddhahood, is an inconceivable blessing.
For all Bodhisattvas who aspire to be reborn in the Land of Ultimate Bliss, take this opportunity of the current Dharma assembly to secure the *saṃbhāra* (provisions or accumulations of merit and wisdom) necessary for your rebirth. Those who have gathered here at this Dharma assembly are what we call the “Bodhisattvas of the Cloud Assembly” (*Yúnláijí* Púsà), representing the vast multitudes of practitioners who have converged like gathering clouds.
Ritual Verse: Ascending the Dharma Seat (登座偈)
**(The Dharma Master ascends the seat)**
“I have now ascended to the Dharma Seat. I pray that the *Dharmapālas* (protectors of the Dharma) of all ranks will gather and extend their support. May all the Bodhisattvas who act as Dharma protectors descend upon this space to safeguard and uphold this assembly.”
Outline: (提綱)
(The Dharma Master assumes a dignified and solemn posture, visualizes Amitābha Buddha, and performs a respectful bow with hands raised.)
The *Three Periods of Recitation* (*Sānshí Xìniàn*) is an inconceivable Dharma practice. Depending on the varying spiritual faculties (*indriya*) of the practitioners, the timing and the exposition of the Dharma by the Master remain equally inconceivable. What, then, characterizes the practitioner of the highest spiritual faculty?
The Highest Faculty (*Uttama-indriya*):
Those of the highest faculty comprehend the teaching immediately upon hearing it and find it efficacious the moment they apply it. Guided by this practice, they realize that all phenomena are manifestations of the formless and signless *Svabhāva* (Self- Nature); thus, they transcend all limitations instantaneously.
For the practitioner of the highest faculty, the performance of the *Three Periods of Recitation* results in the instantaneous purification of all karmic obscurations (*karmāvaraṇa*). Simultaneously, their lotus pedestal in the Land of Ultimate Bliss is already prepared.
Such practitioners view all things through the lens of the Buddha’s wisdom. They achieve a sudden, profound awakening (*lido*—complete understanding). Upon encountering the Dharma, they comprehend its essence immediately, and their application of it is unerringly effective.
We respectfully beseech Amitābha Buddha to serve as our witness. At this moment, we unite our hearts and minds, binding them firmly to the Buddha.
Origin and Causality (緣起)
(The Dharma Master strikes the gavel once.)
In general, when the Buddha introduces the Land of Ultimate Bliss (*Sukhāvatī*), he describes it as being adorned with the “Hundred Treasures.” Even the ground is paved with seven precious materials, while the water in the ponds possesses the “Eight Virtues” and the lotus flowers bloom in four distinct colors. Layer upon layer of jeweled trees are arranged in order, and everywhere radiates auspicious light. Amitābha Buddha, in the Land of Ultimate Bliss, made a vow in the past: “If any sentient being upholds my name with unwavering focus, they shall be reborn in my Buddha-land.”
“Therefore, from the three great Bodhisattvas—Vasubandhu (*Tiānqīn*), Aśvaghoṣa (*Mǎmíng*), and Nāgārjuna (*Lóngshù*)—down through the successive generations of Patriarchs, all have extolled and praised the Land of Ultimate Bliss (*Sukhāvatī*), urging people to practice Buddha-remembrance (*Nianfo*) with utmost sincerity, in the hope that Amitābha Buddha will personally ‘lift’ them into His Pure Land.”
National Master Zhongfeng explains in his writings: What is meant by *xìniàn* (繫念 /係念)? It signifies the heart and mind being single-mindedly devoted to the Buddha,
without the intrusion of any other scattered or extraneous thoughts. The mind is the root; when you bind your thoughts to Amitābha Buddha and your practice of mindfulness becomes pure, mature, and steadfast, rebirth in the Pure Land is assured.
The National Master speaks with humility: “As I arrive at this Dharma assembly, I may seem long-winded in my discourse. According to the prescribed rites, I should first establish the ritual boundary (*maṇḍala* or *kṣetra*) to ensure the sanctity and purity of this site. Only then may I respectfully invite the presence of the Holy Sages before proceeding to expound the Dharma. I ask that all present recite the name of Amitābha Buddha with absolute sincerity and reverence.”
“I take refuge in Amitābha Buddha of the Western Pure Land…”
**(The congregation recites in unison five times. After a brief pause, they recite another five times, omitting the first four characters of the phrase. During this, the Dharma Master holds the censer and offers incense.)**
Offering Incense to the Tathāgata of Fragrant Light (Xiāngguāng Wáng Rúlái)
“When offering incense, one should recite the name of the Tathāgata of Fragrant Light (Sugandhaprabhāsa-rāja-tathāgata) to make the offering.
This Dharma assembly we are currently holding is for the purpose of opening and establishing the Pure Land Dharma gate. To establish such a practice site, one must first understand the **’Five-fold Dharma-body Incense’** (Pañca-dharmaskandha- gandha), and use this incense to make offerings to the Buddhas.
Respected practitioners, the light of all Buddhas and Bodhisattvas shines upon me; their light carries all wisdom and manifests various energies, exerting a transformative influence.
By utilizing the influence of the Buddhas, I seek to attain:
* **First, Right Expression (Samyag-vāk):** The ability to articulate the Dharma accurately.
* **Second, Perfect Resonance:** Enabling sentient beings to perfectly enter the Dharma gate.
Furthermore, I vow that both I and all sentient beings may align with the Buddhas, encompassing ourselves and all beings within the Buddhas’ wisdom (*prajñā*), merit (*puṇya*), and virtues (*guṇa*). By setting this boundary of the Buddha’s presence, we ensure our path is secure and free from failure.”
“The **Five-fold Dharma-body Incense** (*Pañca-dharmaskandha-gandha*) does not descend from the heavens, nor does it arise from the earth. It manifests solely from the **Ultimate Truth** (*Paramārtha-satya*) and is generated from the **Great Ocean of True Samādhi** (*Samyak-samādhi-sāgara*).”
“Let us first speak of the ritual of offering incense in the phenomenal world: the rising smoke curls like clouds and mist, forming canopies and platforms. By means of this physical act, the true purpose is to cultivate the ‘Spiritual Sprout’ (*adhyātmika- aṅkura*) of one’s own awakening. Through such offerings, one aspires to attain the presence of Amitābha Buddha of the Western Pure Land. If you maintain this state of mind—this ‘mood’—in every moment, you are said to have transcended the present existence, having already arrived in the Land of Ultimate Bliss (*Sukhāvatī*).
We offer to the Buddha this incense, which is more precious and rare than anything found in this *Sahā* (Endurance) world.”
“I make offerings to the Great Teacher of the Sahā World, the Most Honored One of Ten Thousand Virtues, our Original Teacher, **Śākyamuni Buddha**;
I make offerings to the Teacher of the Western Pure Land and Guiding Master who receives all beings, **Amitābha Buddha**;
I make offerings to and praise the Bodhisattvas of the Western Land of Ultimate Bliss who share the same vows to liberate sentient beings as Amitābha: **Avalokiteśvara Bodhisattva**, **Mahāsthāmaprāpta Bodhisattva**, and the entire assembly of **Pure Bodhisattvas**;
I make offerings to all **Bodhisattvas of the Three Worthy and Ten Stages** (*Tri- mārga, Daśa-bhūmi*), as well as the **Pratyekabuddhas** and **Śrāvakas**;
I make offerings to the **successive Patriarchs** of the West and the East;
I make offerings to the **Mahāyāna Dharma assemblies**—the sites where the Buddha taught the Dharma—and to all the **holy protectors of the Dharma**, including the **Eight Classes of Devas and Nāgas** (*Aṣṭau devanāgāḥ*). It is my sincere hope to receive your protection and support.
I make offerings to the **Great Emperors of the Stars and Lords of the Constellations**, the **Exalted Beings of the Celestial Ranks**, and the **myriad spirits of the Three Realms**;
I make offerings to the **mysterious creators of the ten directions**, the **local deities of this mountain**, and the **protectors of this monastic sanctuary** (*Saṃghārāma*);
I make offerings to the **entire assembly within this Pure Land Dharma gathering**, whether sage or ordinary being, and invoke your collective aid to assist us in our
undertaking.”
“The fragrance of this offering permeates the entire void (*ākāśa*). If you desire to attain the Land of Ultimate Bliss, know that there is a destination; it lies in your realization of what constitutes the true place of peace and joy (**Nirvāṇa**).
‘O Bodhisattvas, gathering like clouds of incense!’ (Recite three times) *(After the three recitations, the Master takes up the water vessel.)*
The Consecration of Water
**(Raising the water and reciting the mantra of the Tathāgata of Ambrosia-King)**
“May every drop of this water cleanse all the six dusts (the six objects of the senses). May every place touched by this water be rejuvenated. In this Dharma assembly, we utilize the method of sprinkling purification (*prokṣaṇa*) so that this entire environment may be purified. By establishing a purified environment before invoking the Holy Assembly, we manifest our deepest reverence for the Holy Ones.”
The Great Compassion Mantra & Purification
Gāthā
The Nīlakaṇṭha Dhāraṇī (Sanskrit Reconstruction)
**Namo ratnatrayāya. Nama āryāvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya.**
**Oṃ sarvabhaye śodhanāya tasya namaskṛtva imaṃ āryāvalokiteśvarātava namonīlakaṇṭha hṛdayaṃ vartayiṣyāmi sarvārthasādhanaṃ śubham ajeyaṃ sarvabhūtānāṃ bhavamārga viśodhakom.**
**Tadyathā: Oṃ ālokādhipati lokātikrānta ehymahābodhisattva sarpa-sarpa smara smara hṛdayaṃ kuru kuru karma dhuru dhuru vijayate mahāvijayate dhara dhara dhāraṇīrāja cala cala mama vimalamūrtte ehi ehi chinda chinda arṣapracali viṣam
viṣam praṇāśaya hulu hulu smara hulu hulu sara sara siri siri suru suru bodhiya bodhiya bodhaya bodhaya maitriye nīlakaṇṭha ehyehi vāma sthita siṃhamukha hasa hasa muñca muñca mahāṭṭahāsaṃ ehyehi pā mahāsiddhayogeśvara bhaṇa bhaṇa vācaṃ sādhaya sādhaya vidyāṃ smara smaratāṃ bhagavantaṃ lokitavilokitaṃ lokeśvaraṃ tathāgataṃ dadāhi me darśanakāmasya darśanaṃ pra-hiadaya māna svāhā.**
**Siddhāya svāhā. Mahāsiddhāya svāhā. Siddhayogeśvarāya svāhā. Nīlakaṇṭhāya svāhā. Varāhamukhāya svāhā. Mahādarasimhamukhāya svāhā. Siddhavidyādharāya svāhā. Padmahastāya svāhā. Kṛṣṇasarpakṛtayajñopavitāya svāhā. Mahālakuṭadharāya svāhā. Cakrāyuddhāya svāhā. Śaṅkhaśabdani Bodhanāya svāhā. Vāmaskandhadeśa śthita kṛṣṇājināya svāhā. Vyāghracarmā nivasānāya svāhā. Lokeśvarāya svāhā. Sarvasiddheśvarāya svāhā.**
**Namo bhagavate āryāvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya svāhā.**
**(Raising the Great Compassion Mantra and reciting the gāthā during the sprinkling of purification)**
“The miraculous powers of the Great Bodhisattva are beyond expression; Seated upon a red lotus in the center of the vast ocean.
I beseech the Bodhisattva to sprinkle the water from the willow branch, To wash away the evil karma and grievances of all sentient beings.
*Namo Mahā-kāruṇika-bodhisattva!* *Namo Mahā-kāruṇika-bodhisattva!* *Namo Mahā-kāruṇika-bodhisattva!*
Praise to the Land of Ultimate Bliss
**(The Dharma Master rings the ritual bell and chants each stanza; the assembly responds by chanting the Buddha’s name.)**
**”The Land of Ultimate Bliss, a realm of pure lapis lazuli;**
**Rows of jeweled trees adorn the four cardinal directions.**
**Golden sand carpets the ground, with paths of silver steps;**
**Jade balustrades encircle the space on every side.”**
Praise to Amitābha Buddha
**”The Lord of the Pure Land is known as Amitābha;**
**His Forty-eight Great Vows benefit the Sahā world.**
**Through the Nine Grades of Lotus, he leads all to the Other Shore;**
**With a vow to rescue sentient beings from the River of Attachment.”**
Praise to Avalokiteśvara Bodhisattva
**”Draped in white robes and adorned with a flower crown,**
**Seeking out the sounds of suffering, the Bodhisattva manifests in this world.**
**The willow branch and the vase of pure water are both manifestations of the Subtle Dharma;**
**Serenely assisting the Buddha, the Bodhisattva reveals a countenance of compassion.”**
Praise to Mahāsthāmaprāpta Bodhisattva
**”Mahāsthāmaprāpta, of dignified and solemn countenance, whose virtues are immeasurable;**
**Wearing the *Ṣaḍ-dhātuka* celestial garments, imbued with the fragrance of the heavens.**
**Majestic and towering, wherever he sits, the scent of lotus blossoms spreads afar;**
**Whenever he takes a step, the entire universe of ten directions trembles.”**
Praise to the Ocean-wide Assembly of Bodhisattvas
**”The infinite Ocean-wide Assembly permeates the entire void;**
**Within the Dharmadhātu, their light remains without a trace.**
**With compassion, they guide all back to the Pure Land;**
**Those with karmic affinity shall meet them there directly and decisively.”**
Praise to the Holy Assembly of the West
**”The Sages and Worthies, upon hearing our invocation, all descend like gathering clouds;**
**The entire assembly gives rise to hearts of profound longing and veneration.**
**We take refuge, offer compassion, and chant our praises;**
**With one voice, we perform the ritual of bowing and cultivate the causes of enlightenment.”**
Praise for the Enshrinement of the Holy Ones
**”The humble abode is transformed into a vast pavilion;**
**The ten-foot room expands, and the windows are thrown open wide.**
**Thirty-two thousand lion-thrones appear,**
**And upon each lotus pedestal sits a single Tathāgata.”**
**(The Bodhisattvas Mahāsattvas ascend their jeweled thrones.)**
The Formal Presentation of Intent (*Cheng Yi*)
**(The Dharma Master strikes the gavel, and the Head of the Assembly leads the
reading.)**
“In this Jambudvīpa continent, within the Great Ming Realm, [Province, Prefecture, County, and Township], the practitioner of steadfast Pure Land practice, [Name], together with all the faithful followers present in this assembly from the ten directions, having cleansed their hands and burned incense, bow respectfully before the Compassionate Countenance [of the Buddha].”
“Having completed the act of bowing to the Buddha, we now turn to listening to the Dharma to receive its benefits.
All of us gathered here are deeply concerned with the matters of the present moment. Specifically, what are they? It is the realization that this world is entirely an illusory manifestation of karmic fruition (*vipāka*). Moreover, there are few results that are not marked by suffering (*duḥkha*). This state of being has not persisted for merely a day or two; throughout countless aeons (*kalpas*), we have been sinking in this ocean of suffering, failing to comprehend the nature of our true selves. Now, having attained a human life, we exist only within the interval of a single breath; once the breath ceases, life comes to an end.”
“It is solely due to the Buddha’s grace that our Original Teacher (*Mūla-śāstṛ*) has informed us of the existence of the Land of Ultimate Bliss (*Sukhāvatī*) and the Buddha Amitābha, while also teaching us the method for rebirth (*upapatti*) into that realm.
Now, we must commit ourselves entirely—with sincerity and purity—engaging our body, speech, and mind (*tri-karma*) in this endeavor. We must enter a state of total, wholehearted devotion to take refuge (*śaraṇa*), to pay homage, and to surrender our very lives (*ātma-parityāga*) to the Buddha. Only after discarding the various errors and unwholesome actions we have committed can we cleanse the ‘vessel’ of our body and mind.”
“Although the *Lotus Sūtra* (*Saddharmapuṇḍarīka Sūtra*) states that by uttering a single ‘Namo Buddha’ (Homage to the Buddha), one is destined to eventually attain the Buddha Path, the timeframe is uncertain; the duration for which you must endure suffering remains indefinite.
Master Si-xin (*Si-xin Wu-xin*) also famously declared: ‘If, by reciting the name of Amitābha Buddha, one fails to be reborn in the Pure Land, I shall fall into the Hell of Tongue-Plucking and Iron-Ploughing.’ However, if you do not know how to recite properly, or if your practice contradicts what the Buddha has taught, you will inevitably fall into the hell realms.”
“I courageously resolve to establish a steadfast aspiration with a devout heart, and by the power of my great vow, I practice the teachings accordingly. We are now here at [Name of residence or temple], establishing a ‘Three-Period Recitation’ (*San-shi Xi- nian*) Pure Land practice site. We offer incense, lamps, fruits, and tea.
We read and recite the *Amitābha Sūtra* (*Small Sukhāvatīvyūha Sūtra*), the *Larger Sukhāvatīvyūha Sūtra* (*Infinite Life Sūtra*), and the *Amitāyurdhyāna Sūtra* (*Contemplation of the Buddha of Infinite Life Sūtra*).
We elucidate the *Paramārtha-satya* (the Ultimate Truth of the Mahāyāna) and the essential methods that guarantee rebirth in the Pure Land. We perform prostrations, and through the ‘Great Amitābha Repentance Text’ and the ‘Pure Land Vow-Making Text,’ we carry out the practices of confession (*deśanā*) and the making of vows (*praṇidhāna*).”
“The merits accumulated from these practices are dedicated specifically to the following vow for all beings:
We now strive to subdue our afflictions (*kleśa*) and uphold the precepts (*śīla*) strictly, thereby attaining purity of the three karmic actions (body, speech, and mind) and the six sense faculties (*ṣaḍ-indriya*). These wholesome causes (*kuśala-hetu*) are now planted within the field of the eight consciousnesses (*ālaya-vijñāna*). In time, they will sprout into seedlings, and the resulting fruition will be our future rebirth in the Land of Ultimate Bliss, within the lotus pools of the nine grades (*nava- varga*). By virtue of these merits, we seek to repay the Four Great Kindnesses (*catur-rṇadāna*), to deliver sentient beings from the three realms (*tri-dhātu*), and to benefit all conscious beings throughout the Dharma Realm (*dharmadhātu*). May everyone attain rebirth in the Pure Land.”
Expository Recitation
(The Master picks up the *incense board* (precept ruler) and solemnly proclaims:)
“By relying on the complete teachings of the Buddha, we have come to know that Amitābha Buddha, the Lord of the Western Land of Ultimate Bliss, receives and guides sentient beings to that Pure Land. All Buddhas who share the same name and the same vows are also known as the ‘Buddha of Infinite Life’ (*Amitāyus*). The *Sambhogakāya* (Reward Body) of the Buddha is vast; his eyes are as expansive as the four great oceans. A single hair between his eyebrows could bind five Mount Sumerus together. The Buddha’s virtues and grace are boundless and unfathomable. Through his merit, the Buddha has manifested the Land of Ultimate Bliss, which resembles a magnificent garden, complete with various adornments. All who reside there are practitioners, each cultivating their respective Dharma gates amidst the groves of jeweled trees. The lotus flowers of the nine grades (*nava-varga*) are marked to indicate which class of sentient beings dwells within; each distinct type of being has a corresponding lotus. Birds sing the Dharma everywhere, and the entire realm is radiant with the brilliance of precious jewels.”
“The Forty-Eight Vows of the Buddha are profoundly efficacious; they have provided me with such immense assistance and benefit—I am truly fortunate! The Buddha’s compassion (*maitrī*) is capable of bestowing all forms of peace and happiness upon sentient beings. Toward all such diverse beings, the Buddha is willing to involve Himself, entering into their midst to deliver them. With every single sentient being, the Buddha is able to resonate and harmonize, without any barrier or estrangement.
Your own nature (*svabhāva*) is ‘True Emptiness’ (*śūnyatā*), yet this does not hinder the manifestation of ‘Illusory Existence.’ Your own nature is ‘Wondrous Existence’ (*bhāva-atīta*); it is precisely because of this wondrous quality that it can manifest all things. However, all that is manifested is not ultimately real—it is merely an illusory appearance. Although it is not truly ‘existent’ in an absolute sense, it is capable of manifesting; therefore, it is termed ‘Wondrous Existence’ (*adbhuta- bhāva*).”
“We praise Avalokiteśvara Bodhisattva for his compassionate response to the cries of suffering beings, and we rely entirely on Mahāsthāmaprāpta Bodhisattva for his diverse and skillful methods of salvation and liberation.”
“We have become slaves to our inner world and its afflictions (*kleśa*), obeying them at every turn, and thus, we worship these afflictions as our masters. All our thoughts, words, and actions are tainted; millions upon millions of mundane entanglements (*rajas*) have formed the causes and seeds of our karma (*hetu-pratyaya*). We are obsessed day and night with worldly indulgence—eating, drinking, and seeking pleasure—clinging to these things in our hearts, which become obstacles and give rise to various inverted, deluded thoughts (*viparīta-kalpanā*). Chasing after external pleasures… our desire for gain and indulgence is profound, and our greed is vast. With no time to realize the Source—the Treasury of Enlightenment (*tathāgatagarbha*)— how can you return to your inner Pure Land? Now, we gather the four assemblies (*catur-pariṣad*) to practice the ‘Three-Period Recitation’ (*San-shi Xi-nian*) together: bowing to the Buddha and focusing our minds entirely on chanting the name of Amitābha Buddha. With ten thousand voices speaking in unison, let a single thought resonate as one. Seize your mind back from chasing after afflictions and external phenomena, place it here with the Buddha, and proclaim the praises of the Buddha’s sacred name.
(The Dharma music praises the Buddha’s name; the lead chanter initiates the recitation, and the assembly chants in harmony.)”
TO BE CONTINUED
See the webpage for details: