Liturgy of the Universal Gate Temple

An English Translation
A gift of the Dharma from Acarya Dhammajoti, and www.you-buddha.com, a ministry of the Mahabodhi Metta Mandala.

Mahabodhi Metta Mandala www.you-buddha.com

Acarya Dhammajoti Blakeman D.D.

MAY YOU BE WELL, HAPPY, AND PEACEFUL! MAY ALL BEINGS BE FREE FROM SUFFERING! NAMO BUDDHAYA NAMO AMITABHA

2|Page

Table of Contents Morning Recitations

Incense Hymn..

Gatha for Opening Sutras..................................................................................................

The Surangama Mantra................................................................................................

The Thousand Hand Thousand Eyed Great Compassionate Heart Dharani..............................................................................................

The Ten Small Dharanis............................................................................................

The Great Wisdom of the Heart Sutra..................................................................................................

Gatha For Transferring Merit...................................................................................................

Serpentine Processional.....................................................................................

3|Page

Honoring The Hua-Yen Writing...............................................................................................

Honoring The Buddhas Original Vow....................................................................................................

The Three Refuges.............................................................................................

Hymn Of Praise................................................................................................

Honor to Wei-To......................................................................................................

Evening Recitations.........................................................................................

Incense Hymn................................................................................................

Gatha For Opening Sutras................................................................................................

The Pure Land Sutra..................................................................................................

Worshipping The Buddhas By Confession and Repentance.......................................................................................

4|Page

Rite Of Bestowing Almsfood............................................................................................

The Great Wisdom Of The Heart Sutra..................................................................................................

Pure Land Writing...............................................................................................

The Western Region Vows Writing...............................................................................................

Pu Hsiens Warning to the Assembly...........................................................................................

The Three Refuges.............................................................................................

Hymn Of Praise To Amitabha...........................................................................................

The Pratimoksa Sutra..................................................................................................

Parajika Rules.................................................................................................

Precepts With Various Consequences...................................................................................

5|Page

Precepts Requiring Confession And Forfeiture...........................................................................................

Precepts Requiring Confession And Absolution..........................................................................................

Precepts Requiring Public Confession.........................................................................................

Precepts Which Should Be Observed...........................................................................................

Precepts For Ending Litigation............................................................................................

6|Page

MORNING RECITATIONS
At the appointed hour, the signal is sounded and all clergy form a processional outside the Great Shrine Hall. All clergy are dressed in proper clothing. The order of procession is fixed by tradition with the Duty Distributing Priests being the first to enter. Next will come the Duty Distributing Priest. The last one to enter is the Abbot/Senior Priest, who takes his place at the left side of the door. The Duty Distributing Priests will stand in a position opposite by the right door, and, when all are inside, the Recitations begin.

INCENSE HYMN
Before taking his place in the ranks, the Abbot/Senior Priest will stand directly in front of the altar. He will then signal for three strokes of the Great Bell/Gong, and all in the assembly make three bows to the Buddha. Still standing in front of the altar, the Abbot/Senior Priest now lifts the Precious Tripod for the singing of the Incense Hymn. When the Hymn is completed the Precious Tripod is replaced on the altar and the Abbot/Senior Priest takes his correct place.

ALL Precious, Tripod! Burning, Rare Incense, Reaching Everywhere in the Ten Directions! This is a sincere offering to the King of Dharma Attainment! It is also fitting and proper that we pray for the happiness and longevity of the people: May they be on Earth a long time and in Heaven even longer! It is also fitting and proper that we pray for the happiness and longevity of the people: May they be on Earth a long time and in Heaven even longer! 7|Page

Give Praise to the Fragrant Cloud Covered Bodhisattvas and Mahasattvas! Give Praise to the Fragrant Cloud Covered Bodhisattvas and Mahasattvas! Give Praise to the Fragrant Cloud Covered Bodhisattvas and Mahasattvas!

GATHA FOR OPENING SUTRAS

The Abbot/Senior Priest strikes the Great Bell/Gong and intones:

ABBOT/SENIOR PRIEST The incomparable and profoundly exquisite Dharma!

ALL It is rare that it can be met with, even in hundreds of thousands of millions of ages! We are now permitted to see it! We are now permitted to hear it! We are now permitted to accept it! We are now permitted to hold it! May we truly understand the meaning of these words of the Buddha!

THE SURANGAMA MANTRA

Praising the Surangama Assembly ABBOT/SENIOR PRIEST Give Praise!

ALL

8|Page

To the Surangama Assembly of Great Buddhas and Bodhisattvas! Give Praise to the Surangama Assembly of Great Buddhas and Bodhisattvas! Give Praise to the Surangama Assembly of Great Buddhas and Bodhisattvas! The Dharani of Aryacalanatha

ABBOT/SENIOR PRIEST Throughout the ages, it is the rarely heard virtue of the Surangama that enables a Buddha to overcome every obstacle.

ALL It dispels my one hundred million eons of upside-down views, and by its Power, this uncalculating Priest can revere and obtain the Dharmakaya. I now resolve to obtain its fruit and become a Precious King; thus, I can repay the Buddha by saving the numberless assembly. I shall protect this Profound Mind, and yet also receive with respect the field of qualities. This Correct Living is called "the activity that repays the Buddha's Blessings." We humbly request that the Lord of the World bear witness to this Vow of Wisdom: In the Five Periods of the Evil World, I swear to begin entering into True Thusness, so that in the end, one and all living beings become Buddha. Finally, I will not from this practice and wisdom grasp Nirvana until this has been accomplished.

Greatly Heroic! Greatly Powerful! Greatly Merciful and Compassionate One!

It is also rare that one can examine and get rid of small subtle doubts, so, this morning I

9|Page

will advance the Unsurpassed Bodhi-Mind to the Ten Directions and also the underlying principle of this Ch'an Mountain: Sunyata's Unchanging Nature can dispel and end the turning of the Wheel that Nets the Mind into Unchanging Transformations!

Seven Praises

ALL We praise the constantly abiding in the Ten Directions Buddha! We praise the constantly abiding in the Ten Directions Dharma! We praise the constantly abiding in the Ten Directions Sangha! We praise Shakyamuni Buddha! We praise the Buddha's Expounding of the Surangama! We praise the Regarder of the World's Cries Kuan Shih Yin Bodhisattva! We praise the Diamond Thunderbolt Treasury Bodhisattva!

Introduction of the Surangama Mantra

ABBOT/SENIOR PRIEST At one time the World Honored One with His Flame-shaped tuft of Hair from which spring forth One Hundred Precious Lights caused this light to spring forth in the form of a Thousand Petal Lotus. He then transformed Himself and sat in the center of the Lotus, and, from the Top of His Head, He sent forth in the Ten Directions One Hundred

10 | P a g e

Precious Lights. One by one, the Precious Lights everywhere proclaimed this manifestation in as many times and places as there are Sands in Ten Ganges Rivers. The Diamond-Thunderbolt Indestructible Deva Guardians of Vairocana sought Him out, and having found Him, lifted up the mountain upon which He sat. As if it was a pestle, they carried it into the empty reaches of space where He found a Great Assembly that was looking into their equally encumbering dreads and desires. They beseeched the Buddha to have pity on them and to protect them. Thereupon, with "one-mind" to hear the Buddha, with His Invisible Mark upon His Head, they listened as the Light-Emitting One, the Buddha, proclaimed this Mantra:

Text of the Surangama Mantra

ALL Give Praise to the Awakened One! The Well Come One! The Holy One! The One With Perfect Universal Knowledge! The Great One! The Buddha Who Sits on Ten Million Thrones! Give Praise to all the Buddhas and Bodhisattvas! Give Praise to all the Universally Enlightened Ones! And to those who have abandoned everything--the Sangha! Give Praise to the Countless World Honored Arhats! Give Praise to those who have entered the Holy Stream! Give Praise to those who have but once more to be reborn! Give Praise to the Countless Perfected Ones! Those who prevent the Sins of Desire!

11 | P a g e

Give Praise to the Devas and Immortals! Give Praise to the Accomplished One! The Knowing Immortal Tara; who if looked upon with reverence takes immediate delight in us! Give Praise to the Jewel of Salvation! Give Praise to Indra the Creator! Give Praise to the Holy One! The Guardian Deva Rudra, Lord of the Storms! And His Consort Unmada! Give Praise to the Holy One! The Immensely Strong Nara, whose utterances are Great, Perfect and Illuminating! Give Praise to this Completely Compassionate One!

Give Praise to the Holy One! The Buddha Mahakara! He who crossed over in previous times! The Unfettered One! We give homage to this one of Untouched Virtue and Unsurpassed Emancipation who wore the cast-off clothing of graveyards and who was a founder of our sect. Give Praise to this Completely Compassionate One! Give Praise to the Holy One! The Nobly Descended Buddha! Give Praise to the Nobly Descended Red Lotus! Give Praise to the Nobly Descended Diamond-Thunderbolt! Give Praise to the Nobly Descended Great Jewel! Give Praise to the Nobly Descended Great Elephant! Give Praise to the Holy One! The Sovereign Lord Sulasana, who was beyond being possessed by Joy, this Buddha! Give Praise to the Holy One! Give Praise to Amitabha! The Well Come One! The Blessed One! The One with Perfect Universal Knowledge!

12 | P a g e

Give Praise to the Holy One! The Unmoved Buddha Aksobhya! The Well Come One! The Blessed One! The One with Perfect Universal Knowledge! Give Praise to the Holy One! The Lapis Lazuli Radiating Medicine Teaching Buddha Bhaisajya Buddha! Give Praise to the Holy One! The Completely Empty Teacher of Caution who takes pity on those in Hell! The Well Come One! The Blessed One! The One with Perfect Universal Knowledge! Give Praise to the Holy Ones! Ratnaketuraja! The Two Thousand Precious Buddhas of the Future! The Well Come Ones! The Blessed Ones! The Ones with Perfect Universal Knowledge! When we are in danger, if we give praise to these Highest Ones, from their dim clouds the World Honored Ones, the Buddhas of the Ten Million Thrones, send down their protective White Canopy of Purity. Giving praise to these who are victorious over backsliding on the Three Evil Paths is the perfect true antidote, and without this antidote we are cutoff from their compassion by our desires.

When you are in public and are called out to, or when fragrances secretly lure you, these Protectors of the Needy will surely save you. By completely worshipping these Virtuous Ones, all wrongdoing ends and the Heavenly Beings who proclaimed this Dharani take delight in our behavior!

Making Obeisance to those Enduring Ones that cause our perfection, I invoke the

13 | P a g e

Destroyers of Evil! The Worthy Young Elephants who have caused the Constellations and have clearly pointed out that which is evil! Thus! I invoke the Destroyers of Evil. Thus! I cause the confinement of all enemies! These words contain the antidote that excludes evil and those that wish to prevent our passing to the Other Shore. Thus! I avoid the fire pits of Hell. Great Moon of Nirvana! Great Purifier of Sins! Great Cause of Forbearance! Great Guardian Against Injury! Great Hearer of the Cries of the World: Noble and Compassionate Tara! To whom it is given to watch over us, and who is our sworn protector!

The Diamond-Thunderbolt Garland that pours down on ordinary men! The Diamond-Thunderbolt Great Utterance of the Fully Accomplished Mind for the Removing of Wickedness! The Diamond-Thunderbolt Samadhi that causes the Living Devi to be sent down from the Heights of Heaven! Great Emancipating and Nobly Compassionate Tara! The Great Guardian against Damnation. The Diamond-Thunderbolt Auspiciously Adorned Ones! The Diamond-Thunderbolt Female Devas Who Delight in Protecting Us! The Diamond-Thunderbolt that ends our offenses and changes our dangers into a covering of fragrant flowers, flowers that spread like a ring; created by Vairocana Buddha who exists on ten thousand worlds and who takes myriad delights in these jewellike creations!

14 | P a g e

The Diamond-Thunderbolt of Golden Light! Vairocana's Diamond Thunderbolt that overcomes the threats of Mara! This cleansing light shines from the Buddha Vairocana and His Voice calls out, returning me to the Path of Discipline!

Surangama Mantra, Section Two

ALL When desire manifests itself, it can be cut off with the following far reaching Gatha: HUM! Danger Approaches O Yellow Flowered One! HUM! Danger Approached O Treasured One! HUM! Danger Approaches O Beyond Accomplishments One Who Is Continually Surrounded By Honors! HUM! Danger Approaches O Conqueror of All Forms! To the One who has converted multitudes of heretics, I say this danger is drawing near me! HUM! Danger Approaches! Thus I invoke the mystic formula of the Holy and Sacred One, the Buddha who sits on Ten Million Thrones and who saves me from desires! The Great Savior of the multitudes who is honored by the fortunate multitudes! The All Knowing, who makes the earth tranquil and conveys understanding to living beings. I entrust myself to the Great Diamond Thunderbolt Illuminating One of the Pleasing Grove's Mandala! The Dread and Desire Overcoming One that I thus honor and who returns me to the Path of Discipline!

15 | P a g e

Surangama Mantra, Section Three ALL He Who is like a King! He Who is Master of Form! He Who is like Fire! He Who is like Water! He Who is Fearless! He Who is the Teacher! He Who is like a Powerful Wheel! He Whose Tasks are Difficult! He Who is Unfettered! He In Whom the Sky Delights! He Who Created and Send Us this Dharani! He Who was the Dragon King! He Who is Above Censure! He Who is the Great Dragon! He Who is the Knowing One! He Who has Overcome Klesa! He Who has Compassion for Evil Spirits! He Who has Compassion for Malignant Demons! He Who has Compassion for Hungry Ghosts! He Who has Compassion for Female Spirits! He Who has Compassion for Demons produced by Metamorphosis!

16 | P a g e

He Who has Compassion for the Demons who consume the vitality of men! He Who has Compassion for the Female Demons who poison children! He Who has Compassion for the Evil Odoured Demons! He Who has Compassion for the Demons who injure children! He Who has Compassion for the Demons who cause seizures! He Who has Compassion for the Demons who cause madness! He Who has Compassion for the Demons who defile food! He Who has Compassion for the Demons of the Fiery Pits!

We are carried by Birth! We are carried by Activity! We are carried by Gaining Strength! We are carried by Discriminating! We are carried by Judging! We are carried by Producing! We are carried by Feeling the Passing of Time! We are carried by Becoming Fearful! We are carried by Our Ties! We are carried by Ignorance! We are carried by Mind!

When we have a strong impulse, All the Compassionate Ones use their Knowledge to furnish us with the Armor of Restraint and the Power of Self-Control!

17 | P a g e

The Salvation from Sin knowledge that furnishes us with the armor of restraint and the power of self-control!

The Conquering One's knowledge that furnishes us with the armor of restraint and the power of self-control!

The Terrible Ash-covered Great Storm God's knowledge that furnishes us with the armor of restraint and the power of self-control!

The Power of the Desireless One's knowledge that furnishes us with the armor of restraint and the power of self-control!

The Great and Upright knowledge that furnishes us with the armor of restraint and the power of self-control!

The Greatly Illuminating Condensed knowledge that furnishes us with the armor of restraint and the power of self-control!

The Very Penetrating Mysterious knowledge that furnishes us with the armor of restraint and the power of self-control!

The Cause of Victory, Cause of Joy One Hundred Fold Completely Pleasing knowledge that furnishes us with the armor of restraint and the power of self-control!

18 | P a g e

The Preeminent Non-discriminating knowledge that furnishes us with the armor of restraint and the power of self-control!

The Venerable Holy Knowledge that furnishes us with the armor of restraint and the power of self-control!

The Diamond-Thunderbolt Handed, Garland after Garland, Incomparable Lord's knowledge that furnishes us with the armor of restraint and the power of self-control! The Holy Guardian that returns me to the Path of Discipline!

Surangama Mantra, Section Four

ALL The Holy Dharani! It descends like a White Canopy to protect us! Give Praise to the Pure and Elegant Sovereign of the Unfettered Assembly, the Master of Salvation, the Lord Who Constantly Presides Over the Mind! Rays of Light! Rays of Light! Shining! Shining! The pervading illumination, the pervading brilliance that cuts through! HUM! HUM! Moving, moving, moving, moving, moving the world!

Guardian of those who call out! Guardian of the unfortunate! Guardian of those who are yet unsaved!

19 | P a g e

Guardian of those who support the wise! Guardian of those who cry out for Heavenly Knowledge!

From all the Female Devas, He guards us! From all the Serpent Kings, He guards us! From all the Demons, He guards us! From all the Gods of Fragrance, Music and Sensuality, He guards us! From all the Female Demons, He guards us! From the Foul smelling Demons, He guards us! From all Hostile Written Magic, He guards us! From all Evil Eyes, He guards us! From all the Followers of Shiva, He guards us! From all seizures, He guards us! From all Violent Beings, He guards us! From all Self-Injuries, He guards us! From all Worldly Views, He guards us! And His Triumphant Hand Fills Us with Joy!

From all that would injure us, He guards us! And the Activities of the Sages, He protects! The One Who Conquered the Demons' Assembly: He guards us! The DiamondThunderbolt that reproaches the wicked!

The One Who Has Knowledge of All Beings: He guards us! The One Who Remembers

20 | P a g e

Us in His Great Surpassing Contemplation: He guards us! The Diamond-Thunderbolt of Heaven!

The Wisdom Enveloped Victorious Guardian! The Great Illuminating One! He Who Has Embraced All Wisdom! Give Praise to Him Who Acts as the Guardian!

He guards against the spread of disease! He guards against the spread of the dissolution of the wise! He guards against the spread of ignorance! He guards against the spread of the Great Black Demon! He guards against the spread of poisoning! He guards against the spread of earthquakes! He guards against the spread of tempests! He guards against the spread of angry death causing spirits! He guards against the spread of darkness on the surface of the earth! He guards against the spread of the followers of Kali!

And for the freedom of mind of Hearers of the Law, He guards against the spread of celebrity!

He causes injuries to be impeded and thus returns me to the Path of Discipline! Surangama Mantra, Section Five

21 | P a g e

For the Evil Hearted, the Disobedient Hearted, He is the Powerful One, the Praiseworthy One, the Fierce One, the Fragrant One, the Moving One, the Engendering One, the Living One, the Mendicant One, the Shining One, the Nurturing One, the Producing One, the Speaking One

For the Wicked Hearted, the Evil Hearted, the Iron Hearted, it is:

He who has compassion for Evil Spirits! He who has compassion for Malignant Demons! He who has compassion for Hungry Ghosts! He who has compassion for Female Spirits! He who has compassion for Demons produced by metamorphosis! He who has compassion for Demons who consume the vitality of men! He who has compassion for Demons who injure children! He who has compassion for Demons who cause madness! He who has compassion for Demons who defile food! He who has compassion for Demons who cause seizures! He who has compassion for those who injure the Light of the Victorious Ones! He who has compassion for those who injure the Enlightened Ones! He who has compassion for those who cling to clouds! He who has compassion for the confused and inconsistent! He who has compassion for those who are very happy!

22 | P a g e

He who has compassion for those who are unloved! He who has compassion for those who become intoxicated! He whose pleasure is the conquering of the multitude with the Light that shines in every region! He whose pleasure is in accord with His Wishes! He whose pleasure is to protect the fragrant earth! He whose pleasure is to know the abandoned! He whose pleasure is to lead the way for those who will conquer the multitude, lest they falter in their work! He whose pleasure is to set free! He whose pleasure is to mark the beautiful boundary! He whose pleasure is to descend to us from Heaven!

The Complete and Universal Conqueror of the Multitude, who exists in the same realm as the deities and whose exhilarating knowledge pleases the wise! Produced by His Eye! Produced by His Mouth! Produced by His Body!

The One who receives our devotion!

My skin, He makes firm! My teeth, He makes firm! My flesh, He makes firm! My vital spots, He makes firm!

23 | P a g e

My six parts, He makes firm! My ligaments, He makes firm! My belly, He makes firm! My hair, He makes firm! My blood, He makes firm! My breast, He makes firm! My senses, He makes firm! My backbone, He makes firm! My feet, He makes firm! My whole body, from excesses, He makes firm!

True Father of Wisdom! Conqueror of the Principle of Life! To whom the Creator of the World presented the "Vessels that Protect the Living" as a sign of His respect for the characteristics of this writing!

He bestows on us this excellent existence! He bestows on us these Sacred Sounds! He takes pleasure in our activities! He takes pleasure in our making offerings of incense! He bestows on us the power to destroy worldly illusions! He takes pleasure in our coming together to repent our sins! He anoints our thoughts and takes pleasure in His complete power of speech and action! He bestows on us His Universal Vows!

24 | P a g e

Binding our transient thoughts! This is the antidote for demons and malignant spirits, and from the desires of the illusory life!. His Sacred White Canopy protects us! The Great Diamond-Thunderbolt of Ten Million Thrones! The Great One of Surpassing Wisdom! Who causes my feet to turn to the Conqueror, the Yellow Robed One! Knowing One! Who increases my compassion! Saving One! Who increases my compassion! He of the Surpassing Knowledge! Who increases my compassion!

The Heavenly One! AUM!

He proceeds on the wind like fire, manifesting His devotion in place after place! The Diamond-Thunderbolt Handed One! HUM! To Him of Universal Attributes, Hail!

THE THOUSAND HAND THOUSAND EYED GREAT COMPASSIONATE HEART DHARANI

ABBOT/SENIOR PRIEST The Dharani of the Thousand Hand, Thousand Eyed Great Compassionate Hearted One!

ALL

25 | P a g e

Give Praise to the Three Treasures! Give Praise to the Great Bodhisattva-Mahasattva Kuan Yin! To the Great Compassionate One, AUM! He who has leaped beyond all fears! I take refuge, praising Him, in the sure hope that I will be taken into the Heart of the Blue-Necked Noble, Greatly Venerated Kuan Yin!

His is the Perfect Completion; His is the Pure State that brings Victory and clears obstructions from the Path! AUM! To the Introspecting World Overcoming One! The Great Lion! The Great Bodhisattva! All, all is defilement, defilement! The World, world! Do, do the work! Hold, hold fast to the Great Victory!

I hold, hold on to Indra the Creator! Move, moving my defilement free one! Come and hear, hear! Joy springs up in me! Speak, speak and direct me! Like the trampling of elephants on the earth! Like the trampling of elephants causing it to tremble! Going, Going! Auspicious! Auspicious! The Excellent, Excellent One Is awakened, I have awakened The Merciful One! The Blue Necked One! The Daring and Successful One! The Joyous One! He who has attained a Mastery of Discipline, Hail!

26 | P a g e

He of the Blue Neck, Hail! He the Lion Head and Faced One, Hail! He the Weapon Handed One, Hail! He the Wheel Handed One, Hail! He the Lotus Handed One, Hail! He the Blue-Necked One of Far-reaching Causes, Hail! He the Beneficent One Who Is Named in this Mystic Formula, Hail!

(a) He of the Diamond-Thunderbolt Surpassing Glory, Hail! He of the Constellation Surpassing Glory, Hail! He of the Small Vehicle Surpassing Glory, Hail! AUM! We honor the words of this Holy One Who Bestows Virtue, Hail!

I give praise to the Three Precious Ones! I give praise to Kuan Yin, Hail! May there be success from this Mystical Incantation! Svaha!

(a) This section's four lines are added so that it will be in accord with the ancient principle as recorded in the Great Compassionate Sutra and is required to insure success according to Great Teacher Yun Hsi (note: some of the newer versions lack this supplement and the verses)

27 | P a g e

THE TEN SMALL DHARANIS The Precious Wheel King Dharani

ABBOT/SENIOR PRIEST The Relics of the Precious Wheel King Dharani!

ALL Give Praise to the Buddha! Give Praise to the Dharma! Give Praise to the Sangha! Give Praise to the Sovereign of Introspection Bodhisattva Scriptures of the Mahayana, and the Completely Perfect Great Mercifully Hearted One Who Is Distressed for the nieces and nephews of others!

AUM! The Great Wheel King! The Great Mystical Jewel Cintamani! The Great Red Lotus! Great! Great! Great! Great! Dwelling in Tusita Heaven in Great Splendor! Hail and Give Forth Praises! This is the fundamental mantra AUM! The Holy Red Lotus! HUM! This is the Great Mind Mantra AUM! The Red Lotus and the Mysterious Jewel Cintamani! HUM!

28 | P a g e

The Calamity Dispersing Mantra

ABBOT/SENIOR PRIEST The Mantra for Dispersing Calamities and for Bringing Auspicious Good Will From Spirits!

ALL Adoration to all the Buddhas! Adoration and Praise to the Unhindered Dharma! AUM! Sky, sky, sky and wind, sky and wind! HUM! HUM! Blazing, flaming! Our lives are blazing, our lives are aflame! To Those dwelling in the majestic shadow, whose foundations are in the majestic shadow, to the majestic and fate decreeing, to the ones who decree the fates and the one who are able, able to cease all calamities, to the gods who bring good luck, Hail!

The Meritorious Precious Mountain Dharani

ABBOT/SENIOR PRIEST The Meritorious Precious Mountain Dharani!

ALL

29 | P a g e

Give Praise to the Buddha! Give Praise to the Dharma! Give Praise to the Sangha! AUM! To the thoroughly investigating Sovereign of Protection! Conquering, conquering the Destroyer! He of the Unique Power! The Auspicious Lantern that thoroughly penetrates all that has gone before! Hail!

The Dharani to Cundi-Durgha

ABBOT/SENIOR PRIEST The Buddha's Teaching of the Cundi-Dharani!

ALL Making full prostration, I place my reliance in the Excellent Essence and I bow my head at the feet of Sakti! I now praise the Great Cundi, Mother of Buddhas and reflect on Her Compassionate and Merciful Vow to send down Her Divine Aid! Give Praise to the Hundred Named One! Universally Enlightened! Who is called Excellent! The Terrible One! AUM! The Moving and Destroying Cundi! Hail!

The Holy and Infinite Life Illuminating King Dharani

30 | P a g e

ABBOT/SENIOR PRIEST The Holy and Infinite Life Illuminating King Dharani!

ALL AUM! Give Praise to the Unhindered Sovereign! Whose Wisdom Carries to the Other Shore! Master of the Science of Longevity! You who have the power to resurrect those who uphold the faith! You of the Collected Brilliance who is sealed with authority! Buddha! Arhat! Completely Enlightened One! Mystically Contemplating! AUM! Wrathful Guardian of the Enchanted! Dharma Sovereign and Lord of the Sky and All Below! The Well Come One! Sovereign of the Priests and the Great Principle! Guardian of the Ignorant! Hail!

The Teacher of Medicine's Pure Words of Consecration

ABBOT/SENIOR PRIEST The Pure Words of Consecration of the Teacher of Medicine!

ALL

31 | P a g e

Give Praise to the World Honored Sovereign! The Healing Bhaisajya! Guru of the Lapis Lazuli Radiance of Compassion! Buddha! Arhat! Completely Enlightened One who is distressed for the sickness of others! AUM! To the Healing, Healing Sovereign of all the Priests. Hail!

The Pure Words to Bring a Response From Kuan Yin

ABBOT/SENIOR PRIEST Kuan: Yin's Pure Inspired Words!

ALL WENG! MA NI BEI MI, HUNG! (OM! MANI PADME, HUM!) The Great Vehicle that reaches everywhere! Distant! Beautiful! Eminent! His Open Hands Reach Everywhere! Excellent and Eminent! From His slight distance, He investigates those who call out! Lord of Receiving and Replenishing! Investing and Selecting the Sweet Dew Water! Give Praise to the Lord of the Worlds! And to the Lord who expounded these words, Hail!

32 | P a g e

The Blame Dispersing Words of the Seven Buddhas

ABBOT/SENIOR PRIEST The Blame Dispersing Pure Words of the Seven Buddhas!

ALL Calling, Calling Out! Revealing, Revealing All! Making Heartfelt Prayers! Dissolving, Disappearing Blame! Vanishing, vanished Blame! Eminent Virtues Appear, and, All Blame is Truly Buried and Gone by this Power, Svaha!

The Pure Words that Release Oppression

ABBOT/SENIOR PRIEST The Pure Words that Release Oppression and Set Free Bonds!

ALL AUM! Age approaches! The Precious Trust, precious trust, the Sangha's Precious Trust! Death cannot cause thee to bind up this Precious Trust! AUM! Strength within strength! Auspicious among good fortune! The Salvation of the Superior Assembly that has this

33 | P a g e

extreme advantage! All Enemies: Leave My Body! This is the Great Wisdom that Carries to the Other Shore!

This Mantra is, in fact, number ELEVEN in this section. It does not appear in the newer texts, but is found in the oldest versions, even though it has clearly been added to them after their original carving. The reasons for its addition are not clear-Editor

The Future Rebirth Mantra

ABBOT/SENIOR PRIEST The Future Rebirth in the Pure Land Mystical Mantra!

ALL Give Praise to Amitabha Buddha! Buddha! He Who Calls Out! Amitabha Who Benefits! All That Exists! Amitabha Benefits Everywhere! One Hundred Existences! Amitabha Benefits Everywhere! The Prophesied Sovereign! Amitabha Benefits Everywhere! The Prophesied Sovereign! One Who Benefits All! The Firmament and Sky Benefiting! Hail!

The Mantra of the Virtuous Goddess

34 | P a g e

ABBOT/SENIOR PRIEST The Mantra of the Virtuous Goddess!

ALL Give Praise to the Buddha! Give Praise to the Dharma! Give Praise to the Sangha! Give Praise to the Beautiful One! The Great Devi! She who is Completely Fulfilled and Whose Activities can be seen everywhere like mountain peaks! Who arrives at Great Temples Everywhere and banishes the Great Black Devi! Protector, the Surpassing Protector, Whose Wishes are Accomplished Everywhere, Wondrous Guardian and Ancient Destroyer of the Enemies of the Dharma! Greatly Devoted and Greatly Benevolent One Who Guards Against Those Who Would Violate the Sangha or Monasteries Everywhere by the Use of Her Surpassing Supernatural Powers!

THE GREAT WISDOM OF THE HEART SUTRA (Chant)

ABBOT/SENIOR PRIEST The Great Wisdom of the Heart Sutra!

35 | P a g e

ALL When the Bodhisattva Kuan Yin Who was practicing Deep Prajnaparamita Perceived the five skandhas He saw them to be in their own self-nature Empty And He Was delivered from all suffering and misery He said: Oh Sariputra, Form is emptiness, Emptiness is form. Form is the same as emptiness; Emptiness is the same as form. That which is formed is empty, that which is empty has form. So it is also with sensation and thought and activity and consciousness. Oh Sariputra! All things are empty: They are not born, They are not annihilated. They are not impure, They are not pure. They do not increase, They do not decrease, Therefore, Oh Sariputra: In emptiness there is no form, no sensation, no thought, No activity, No consciousness. No eye, nor nose, nor tongue, nor body, nor mind. No form, nor sound, nor color, nor taste, nor touch, nor objects. No element of hearing. No element of vision, no element of smelling, No element of tasting, no element of touching, No element of consciousness. There is no knowledge and no ignorance 'til we come to No old age and No death And no extinction of old age and death.

36 | P a g e

There is no suffering, No accumulation, no annihilation, No Path There is no Knowledge, no attainment and no realization. Because there is no Attainment in the mind of the Bodhisattva who depends on Prajna Paramita there are no obstacles, And going beyond Distorted views: He is Nirvana! All Buddhas of the Past, Present and Future depend on Prajna Paramita to attain the Highest Perfect Enlightenment. Therefore one should know that The Prajna Paramita is the Great Mantra, The Mantra of Great Wisdom, The Highest Mantra, The Unequaled Mantra, The End of All Suffering! True not false! The Mantra is proclaimed in Prajna Paramita: Oh Buddha! Going, Going, Going On, To the Other Shore, (GATE GATE PARAGATE, BODHI SVAHA!). Always going on to the Other Shore! Always Becoming Buddha! Hail the Sutra of the Heart of Great Wisdom! The Great Scripture of Wisdom of the Heart! The Great Scripture of Wisdom of the Heart! The Great Scripture of Wisdom of the Heart!

GATHA FOR TRANSFERRING MERIT (plainsong)

ABBOT/SENIOR PRIEST These offerings

ALL

37 | P a g e

Now present before you have been offered by the Pure Priests of this Assembly. We have recited the preceding Sutras and Mantras and Dharanis and these we dedicate to the Three Precious Ones, the Dragons and Heavenly Beings who are the Protectors of this Monastery and the surrounding places, and to the Bodhisattvas of the Saintly Assembly! Speaking Plainly

We pray that all those on the Three Evil Paths and those in the Eight Conditions in which it is difficult to meet a Buddha or hear His Dharma Be Released from all suffering; We pray that all beings in the Three Existences receive the Fourfold Blessing; We pray that the Nations exist in peace and that the arms of the soldiers be melted; We pray that the weathers be in accord with the seasons and that the people live in happiness;

We pray that the Great Assembly cultivate order and the ability to overcome and advance so that the sudden surpassing of the Ten Stages is not a difficult affair; We pray that this monastery remains quiet and free from accidents; We pray that this establishment's faithful almsgivers increase in their reliance in Blessedness and Wisdom.

ABBOT/SENIOR PRIEST And also to the Precious Form of Amitabha Buddha

ALL

38 | P a g e

His Thirty-two Marks and Unequaled Light and Virtue! They are beyond all comparison! The White Curled One Who Pervades the Five Mystical Mountains! His Violet-eyed Purity Extends to the Four Seas! His Inner Illumination has transformed Buddhas beyond number and counting, And also transformed Bodhisattva Assemblies without number!

The Chanting is now resumed: His Forty-eight Vows to save All Living Beings Cause the Nine Classes to Attain the Other Shore! Give Praise to the West! To The Very Highest Paradise! Greatly Merciful, The Source of Great Compassion Amitabha Buddha!

SERPENTINE PROCESSIONAL ALL I praise Shakyamuni Buddha

Repeat as required At the end of the Serpentine Processional the Bell/Gong is struck and all stop and give STANDING bows to the center of the room and then to the Altar before returning to their places. Now the Chanting is again resumed

39 | P a g e

Give Praise to the Calamity Dispersing Life Prolonging Medicine Teaching Buddha Give Praise to the Pervading Light and Perfect Activity Bodhisattva, P'u Hsien! Give Praise to the Great Wisdom Bodhisattva Who also stands With Shakyamuni, Wen Shu Shih! Give Praise to the Pure Clear Great Ocean Assembly of Bodhisattvas! Repeat the above four praises three times each.

The Ten Reflections ALL First, we completely worshipped the Myriad Buddhas! Second, we gave homage to the Buddha! Third, we extensively cultivated nourishing offerings! Fourth, we confessed and repented our karmic obstructions! Fifth, we thereupon received the joy of these merits! Sixth, we request the turning of the Dharma Wheel! Seventh, we entreat the Buddha to abide in this world! Eighth, we will continually follow the teachings of the Buddha! Ninth, we will continue to be in accord with all living beings! Tenth, we completely transferred the merit from these activities throughout the entire Universe! In the Ten Directions and Three Realms, All Buddhas, All Bodhisattvas and Mahasattvas Proclaim the Great Wisdom that Carries to the Other Shore!

40 | P a g e

As the Assembly kneels, the Abbot/Senior Priest (Duty Distributing Priest present unless another has been appointed to perform this portion) now comes forward and takes the Dharma Seat (or he may merely unfold his kneeling cloth and in this case kneels facing the Altar after offering incense). Then the Master begins the following recitations with the Assembly silently reading and reflecting with him.

HONORING THE HUA-YEN WRITING

ABBOT/SENIOR PRIEST Examine the Hua-Yen and its true portrait of the Immaterial Nature of the Dharmakaya. It sows the seeds of the Glorious Kingdom that shines everywhere. Likewise, its honoree P'u Hsien whose myriad actions are splendid and imposing. It is a Complete True Dharma Treasury, and is the same as that cited in the Palace of the Dragon King. These are the subtle words of explanation gathered by Shih Ch'a of Khotien, the One Vehicle Complete and Immediate Incomparable Dharma Gate to becoming Buddha by beholding the Buddha Nature within oneself! This is the True Secret Doctrine: In the presence of knowledge, bow! With the eyes, contemplate all things as being mind! With the mouth, recite! Due to this Great Cause, and the cooperating causes that exist from former lives, we can see and hear the Buddha; we can rejoice in the welfare of others; and we can send forth the Bodhi-Wisdom, until, in the end, we obtain Complete Perfect Omniscience! Give praise to Vairocana Buddha's Honored Compassion! Expound this Precious Gatha

41 | P a g e

with its Golden Writing! Spread its esteemed favor from its Jade Roller! The world's earthly confusion causes us to enter the monastic life, wherein we discover the perfect harmony of all differences! The One Vehicle Complete Doctrine: The Great Vehicle Hua-Yen Sutra!

If a person desires complete knowledge, all the Buddhas of the Three Periods answer: "Look into the Unchanging Dharma Realm, created by the All Unchanging Mind and vow to make nourishing offerings constantly while maintaining awe and reverence for the Seven Places and Nine Assemblies at which this Sutra was revealed by the Buddha and the Bodhisattvas. Make perpetual vows to experience this Unceasingly Proclaimed Buddha Truth: The Five Areas of Karma, Four Mental Phenomena Hua-Yen Sutra! Constantly vow and make nourishing offerings without ceasing to the Ninety Lands Bodhisattva Assembly! Make these vows also to the Four Favors and Three Existences and the Complete Dharma Realm of All Living Beings!

Thus, we should make perpetual vows to enter into this constantly proclaimed Buddha Truth! The Great Vehicle of the Buddha, the Hua-Yen Sutra!

ALL Humbly, I your name vow that in Birth after Birth, in Age after Age, and in Place after Place: My eye shall constantly look within, for thus the Sutra teaches; My ear shall constantly hear within; for thus the Sutra teaches;

42 | P a g e

My mouth shall constantly speak within, for thus the Sutra teaches; My hand shall constantly write within, for thus the Sutra teaches; My mind shall constantly awaken within, for thus the Sutra teaches.

ABBOT/SENIOR PRIEST We have vowed that in Life after Life, in Age after Age, in Moment after Moment, and in Place after Place, we will constantly become closer to this Lotus Treasury of all the Saints and Sages. Indeed, those who constantly bear this Lotus Treasury will surely receive the Compassion and Mercy of all the Saints and Sages. In such a manner was this Sutra expounded that we have vowed to examine it thoroughly and so attain Enlightenment. We can also vow this in the same way as did the skilled and rich Bodhisattva Shan Ts'ai, we will vow this in the same way as did Wen Shu Bodhisattva, we will vow this in the same way as did Kuan Shih Yin Bodhisattva, we will vow this in the same way as did Vairocana Buddha. It is because of this that we call the Sutra meritorious; indeed, it is because of this that our own taking of these vows is also meritorious!

ALL I vow to the Four Favors in the Three Existences and to the Dharma Realm of All Living Beings to disperse, from the time without beginning or ending, in the All Empty Dharma Realm and the visible vault of space, unlimited and immeasurable moral defilements.

43 | P a g e

I vow to the Four Favors in the Three Existences and to the Dharma Realm of All Living Beings to release, from the time without beginning or ending, in the All Empty Dharma Realm and the visible vault of space, immeasurable oppressions caused by karma. I vow to the Four Favors in the Three Existences and to the Dharma Realm of All Living Beings to assemble, from the time without beginning or ending, in the All Empty Dharma Realm and the visible vault of space, immeasurable Blessedness and Wisdom. I vow to do these things so that all shall together be able to wander the Pure Land with the Gloriously Adorned Ocean Assembly, and thus, All will enter Bodhi's Great Place of Enlightenment.

ABBOT/SENIOR PRIEST Give Praise

ALL To the Great Vehicle of the Buddha's Flower Garland Sutra and to the Gloriously Adorned Assembly of Buddhas and Bodhisattvas! Give Praise to the Great Vehicle of the Buddha's Flower Garland Sutra and to the Gloriously Adorned Assembly of Buddhas and Bodhisattvas! Give Praise to the Great Vehicle of the Buddha's Flower Garland Sutra and to the Gloriously Adorned Assembly of Buddhas and Bodhisattvas! Or the following may be read, or both (or those with the authority to teach the Dharma may substitute their own explanation at this point)

44 | P a g e

HONORING THE BUDDHAS ORIGINAL VOW As composed by Ch'an Master Yi Shan

ABBOT/SENIOR PRIEST We entrust our lives to the Ten Directions Tamer of the Passions of Men! He practiced and made evident His Pure Clear Mysterious Dharma with its Three Vehicles and Four Rewards of Emancipation to the Assemblies of His Priests, and He vowed to bestow His Compassion, Mercy and Pity on all those that are thus gathered together.

ALL I, disciple your name have avoided my true nature, wrongly entering and spreading delusion. From this has come birth and death's continual whirl of coming into being and then perishing. I have been driven on by forms and sounds, and I have been sick with desire. The Ten Bonds and Ten Passions have accumulated from this, and these in turn have caused the Six Sense Organs and the Six Qualities to erroneously arise. My faults are without limit and I was deluded and lost in the Ocean of Misery, deeply sunk in heterodox methods. Being attached to the Ego and addicted to worldly pleasures, I also gathered up accumulations of karmic obstacles. When I became completely filled with doubts, I looked into the Heart of the Three Precious Ones and therefore I was able, because of their Compassion and Mercy, to Confess and Repent with my whole heart.

45 | P a g e

ABBOT/SENIOR PRIEST It is by the power of this Vow that the Capable and Virtuous are pulled up from their roots, and friends of virtue also lift them up and lead them by the hand until, beyond trouble and suffering's deep abyss, they thus arrive at the Other Shore. Thus, from this earthly foundation that was built on the throne of this life, every resolve because completed and the future rebirth Wisdom Seeds energetically sprout. It is rare that this flowering increases, rare that one is born in a place where one can hope for the ability to meet with an Enlightened Master who helps one to develop a correct resolve to abandon the worldly life and enter the path of the pure and simple Priest or nun. Then the Six Roots will penetrate the Truth and the Three Karmas become Pure and Harmonious. Then, uninfected by worldly causes, one can constantly cultivate Pure Living. By holding firmly to the Precepts, worldly karma can not encroach upon you and you can strictly guard your sense of decorum so that you will not even destroy flying mosquitoes, thus, you will not fall into the Eight Conditions in which it is difficult to see a Buddha or hear His Dharma, nor will you be deficient in the Four Cooperating Causes. Wisdom and understanding are now presently before us and the Bodhi Wisdom Mind thus does not retreat as we cultivate the Right Dharma and the Complete Enlightenment of the Great Vehicle which unfolds the Six Paramita that carry us beyond the Sea of Mortality, and arriving by the Activity Gate, step over the Ocean of Rebirths to Nirvana. Setting up the Dharma Flag in place after place and breaking the web of doubt again and again, subjugating all illusions and demons and perpetuating the Three Treasures are the duties entrusted to the Myriad Buddhas of the Ten Directions who do not tire in body nor

46 | P a g e

in spirit. It is because of this that He could cultivate and attain the Complete Dharma Gate and thoroughly investigate and penetrate this vast arising of Blessedness and Wisdom that give Universal Benefits in as many ways are there are numbers of sand and dust. In doing this He thereby attained the Six Transcendental Powers and perfected His whole life and arrived at the Buddha Fruit that leaves illnesses behind. He has not forsaken the Dharma Realm! Everywhere He enters into the troubles of the Universe, and in this He is not different than the Compassionate Mind of Kuan Yin or the Universal Activity of P'u Hsien's Ocean-like Vow. While other beings of this universe expel beings due to their forms, His responsive manifestations in physical forms expound and display the Mysterious Dharma without discrimination.

Thus He said: "If those who will be born in the Joyless Hells, or Those who wander in the Path of Hungry Ghosts see my Great Illumination or from my manifesting the many kinds of Supernatural Powers that are visible to the Ego will call out My Name, I will always lift them up from the Wheel of Transmigration and Bitterness, or from the Fiery Caldrons and Icy Rivers of Earth, and take them to the Groves of Growing Incense. In the same way, I will transform the Drinking of Copper and the Eating of Iron into Birth in the Pure Land."

When we are given His Divine Blessing and Joy, the terrible weight of the heavy burden of debts is relinquished, hatreds are ended and disappointments are ceased. In this age of sickness and pestilence, He causes the appearance of medicinal herbs that save and heal

47 | P a g e

us from our chronic diseases. In times of hunger and famine, He causes transformations so that there are growing rice and millet that can be eaten by the many kinds of poor and hungry. It is only by His Blessing that there is prosperity or honor and in inferior times when the world accumulates enmity and friendship He appears for the sake of the survival of His descendants and those that put forth the Four Forms of Birth and those that are floating and sinking in Birth and Death. He helps them to forsake Ten Thousand Eons of the bonds that are created by desires, which are the same as clinging to life, and He exemplifies the Complete and Perfect Buddha Way.

This concludes the Dharma Lessons and Explanations. The Abbot/Senior Priest, or whoever gave the Explanation makes the appropriate bows and, folding up his kneeling cloth, returns to his place in the Assembly while the Recitation continues.

ALL As the Immaterial Universe is infinite, so also are my vows infinite: That my passions become without passion and so that together all living beings can embrace Omniscience.

In the Ten Directions and Three Realms, All Buddhas, Bodhisattvas and Mahasattvas proclaim, The Great Wisdom that Carries to the Other Shore!

ABBOT/SENIOR PRIEST Let us return again and again to the Surpassing Activity of P'u Hsien!

48 | P a g e

ALL His Unlimited and Victorious Blessedness! All of which is given for the sake of Others, as is His Universal Vow on behalf of those that sink and drown in myriad Rebirths. Even though He was quickly proceeding toward the Unlimited Illuminating Buddha Land, He stopped, thus giving rise to a Superior Cause that is not different that those of the Buddhas of the Past, Present and Future.

Praise to Wen Shu Shih, P'u Hsien, Kuan Shih Yin and the Myriad Venerable Bodhisattvas who proclaim the Great Wisdom That Carries to the Other Shore!

ABBOT/SENIOR PRIEST The Four Forms of Birth and the Nine Existences

ALL Mutually Advance the Lotus Treasury's Mysterious Dharma Gate so that those in the Eight Conditions in which it is difficult to see a Buddha or hear His Dharma or those on the Three Evil Paths can together Enter the All Containing Ocean of Vairocana.

ALL NOW RISE

THE THREE REFUGES

49 | P a g e

ALL I commit myself to the Buddha and pray that all living beings All Slowly begin a full prostration Expound with their bodies the Great Way Sending forth the Unsurpassed Mind All rise before the beginning of the next refuge I commit myself to the Dharma All Slowly begin a second full prostration and pray that all living beings Enter the Profound Sutra Treasury of Knowledge and Wisdom as broad and the Ocean All rise before the beginning of the next refuge I commit myself to the Sangha All Slowly begin the final full prostration and pray that all living beings respond in unison as a Great Assembly that is Wholly Unhindered in Giving Homage to the Sacred Assembly

All rise completely and then perform the standing bow.

Notes on the Hua-Yen Sutra from Yun-Ch'i's ancient source show that all are to recite these refuges as this is the ancient practice and it allows us to turn to and rely on this Expounding of the Great Way to send forth the Unsurpassed Mind that flows without interruption. However, this same source says that those who are "thoroughly acquainted"

50 | P a g e

with the Dharma need not recite the above refuges and only join in for the following recitation.

ALL Give Praise to the One True Dharma Realm! Deep! Silent! Perfect! Absolute in the Relative! Upright and Poor in the Past, Present and Future! Across the Ten Directions, the Pure Clear Dharmakaya of Vairocana Buddha! Give Praise to the Lotus Treasury Realm! Seat of the Great Lotus! Helping Us To Obtain the Four Types of Fearlessness and Wonderful Merit! Gloriously Adorned! The Completely Perfect Reward Body of Vairocana Buddha! Give Praise to the Earth Bearer! The Three Realms Surpassing Teacher who Pities those born of the Four Forms! The King of Men and Devas who is seated on the Thousand Petalled Lotus Throne In Worlds Beyond Number, Shakyamuni Buddha!

HYMN OF PRAISE On the first and fifteenth day or those other auspicious day as directed by the Abbot/Senior Priest or the liturgical calendar, the Assembly begins the Hymn with the following invocation: The Supreme Seal Is Permanently Fixed The Sovereign Path is far from Worldly Glories The Buddha Sun Increases in Brightness As the Wheel of the Law Constantly Turns! Then the Duty Distributing Priest takes up the small wooden fish to his breast so that he can keep time and all assembled stand with their hands in the position of salutation and give three bows before turning to face the East and beginning the first verse. After each

51 | P a g e

verse is sung, all turn to the West and repeat the same verse, repeating the pattern for all four verses.

ALL - FACING EAST I give Praise to the Original Teacher, Shakyamuni Buddha! ALL - FACING WEST I give Praise to the Original Teacher, Shakyamuni Buddha! ALL - FACING EAST I give Praise to Manjusri Bodhisattva! ALL - FACING WEST I give Praise to Manjusri Bodhisattva! ALL - FACING EAST I give Praise to Samantabhadra Bodhisattva ALL - FACING WEST I give Praise to Samantabhadra Bodhisattva ALL - FACING EAST I give praise to Ten Directions Bodhisattvas and Mahasattvas! ALL - FACING WEST I give praise to Ten Directions Bodhisattvas and Mahasattvas!

Now all turn to face the Altar and perform STANDING Bow

HONOR TO WEI TO

52 | P a g e

ALL Give Praise to the Fragrant Cloud Covered Bodhisattvas and Mahasattvas! Give Praise to the Fragrant Cloud Covered Bodhisattvas and Mahasattvas! Give Praise to the Fragrant Cloud Covered Bodhisattvas and Mahasattvas! On the first and fifteenth the following is also added:

ALL Give Praise to the Protector of the Dharma Wei T'o, the Honored Heavenly Bodhisattva! Give Praise to the Protector of the Dharma Wei T'o, the Honored Heavenly Bodhisattva! Give Praise to the Protector of the Dharma Wei T'o, the Honored Heavenly Bodhisattva! Now the everyday text continues: Give Praise to the Buddha! Give Praise to the Dharma! Give Praise to the Sangha! Give Praise to the Beautiful One! The Great Devi! She who is completely fulfilled and whose activities can be seen everywhere like mountain peaks! Who arrives at Great Temples everywhere and banishes the Great Black Devi! Protector, the surpassing protector whose wishes are accomplished everywhere! Wondrous Guardian and Ancient Destroyer of the Enemies of the Dharma! Greatly Devoted and Greatly Benevolent One Who Guards Against those who would violate the Sangha or Monasteries everywhere by the use of Her Surpassing Supernatural Powers: The above praises are repeated three times

53 | P a g e

Praising Wei T'o This is done daily Now, if an image of Wei T'o is present, all turn toward it and say: If there is no Wei T'o image, the Eastern and Western Ranks turn to face each other at this time)

ALL Give Praise to Wei T'o, the Heavenly Commander! The Transformation Bodied Bodhisattva that is the Great and Profound Protector and Defender of our Religious Vows: The Precious Hammer that holds back the Armies of Mara! His merits are difficult to equal and He aids the people in their devotion and prayers! Give Praise to the Universally Seeing Bodhisattva-Mahasattva and to His Great Wisdom that Carries to the Other Shore!

The Three Prostrations Now all turn to face the Altar and with the rhythm of the Hand Bell/Gong begin three full prostrations. The prostrations are followed by the STANDING bow. The Eastern and Western Ranks now turn to face each other, before raising their hands to the 'position of salutation' at the chest. Then the hands are gracefully lowered to the sides. The participants quietly and decorously file out of the hall. However of the first and fifteenth day, the following is substituted;

54 | P a g e

The Abbot/Senior Priest strikes the Great Bell/Gong three times before the assembly prostrates itself with him and recites:

ALL I prostrate myself with my head at the feet of the Western Heavens, Eastern Lands Teacher of the Successive Generations of Patriarchs! Rise up and bow again I prostrate myself with my head at the feet of this World's Vast Sect that expounds the many kinds of practices to 'Good and Learned Friends'! Rise up and bow again I prostrate myself with my head at the feet of everyone whose altar offering adheres to the precepts and to the ten teachers who continue to shave, save and favor us with their teaching!

All rise and stand as the Abbot/Senior Priest concludes the service.

ABBOT/SENIOR PRIEST Today is the Buddhist Date Inserted here and certainly a pleasant day to gather together and universally worship those who have received our three bows! All now give three bows and then a final STANDING bow before filing out of the Great Shrine Hall. _

55 | P a g e

Practice Note: In accordance with the Chinese custom, this service is conducted shortly after NOON, this being the 'Evening' in monasteries. This series of recitations is devoted almost entirely too PURE LAND practices as has been the custom since the SUNG era. If this book is used for practice by a small temple where only one major recitation is held daily, it is recommended that the MORNING RECITATION be the one commonly used, saving this recitation and others in this book for appropriate or auspicious occasions. For a listing of such times by the Lunar Calendar, please see Appendix 1.

EVENING RECITATIONS All take their places in the same manner as for Morning Recitations.

INCENSE HYMN

ALL Smoldering incense suddenly burns and the Dharma Realm is covered with its fragrance as the myriad Buddha Ocean Assembly as if one from their distance hear us and from this place join together as in an auspicious cloud. Sincere thoughts and honesty flourish as the myriad Buddhas appear in their Perfect Forms. Give Praise to the Fragrant Cloud Covered Bodhisattvas and Mahasattvas! Give Praise to the Fragrant Cloud Covered Bodhisattvas and Mahasattvas! Give Praise to the Fragrant Cloud Covered Bodhisattvas and Mahasattvas!

GATHA FOR OPENING SUTRAS

56 | P a g e

The Abbot/Senior Priest strikes the Great Bell/Gong and intones:

ABBOT/SENIOR PRIEST The incomparable and profoundly exquisite Dharma! It is rare that it can be met with, even in hundreds of thousands of millions of ages! We are now permitted to see it! We are now permitted to hear it! We are now permitted to accept it! We are now permitted to hold it! May we truly understand the meaning of these words of the Buddha!

THE PURE LAND SUTRA Being the Buddha's expounding of the Sukhavativyuha-sutra, the Smaller version. Gatha in Praise of the Sutra

ABBOT/SENIOR PRIEST Give Praise

ALL To the Lotus Pond Ocean Assembly of Buddhas and Bodhisattvas! Give Praise to the Lotus Pond Ocean Assembly of Buddhas and Bodhisattvas! Give Praise to the Lotus Pond Ocean Assembly of Buddhas and Bodhisattvas!

Text of the Sutra

57 | P a g e

ABBOT/SENIOR PRIEST The Buddha's Expounding of the Amitabha Sutra!

Bring Palms Together

ALL Thus have I heard: At one time the Buddha was dwelling at Sravasti in the garden and park purchased for His use by Anathapindaka from the Prince Jeta. With Him was a great company of Priests numbering over twelve hundred and fifty. All were Great Arhats and many had achieved the State of Discernment The Venerable Sariputra, Mahamaugalyana, Mahakasyapa, Mahakapphina, Mahakatyayana, Mahakaushthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Bharadvaga, Kaodayin, Vakkula and Aniruddha were among them. Also with him and these Great Disciples were many Great Bodhisattvas and Mahasattvas. Among these was the Dharma Prince Manjusri Bodhisattva, the Invincible Maitreya Bodhisattva, the Fragrant Elephant of the North Bodhisattva, and the Constant Unfailing Progress Bodhisattva and also many other Great Bodhisattvas. Also there was Sakra, the Indra-Lord of the Devas and with him were countless numbers of other Devas. Release palms

In this way did the Buddha speak to the Venerable Sariputra:

58 | P a g e

"O Sariputra, if you go from here to the West and pass beyond Ten Ten Thousands of Hundreds of Thousands Buddhas Lands there exists a region called the Land of Ultimate Joy where there exists a Buddha called Amitabha. He is there now, expounding the Dharma, this Arhat.

"Now, Sariputra, why do you think that this land is called the Land of Ultimate Joy? Because in that realm for all living beings there is neither physical pain nor mental pain and the sources of blessings are without number. For this reason is it called the Land of Ultimate Joy.

"Furthermore Sariputra, the Land of Ultimate Joy is adorned with seven terraces and seven rows of wind chimes together with seven avenues of trees. The above are enclosed on all sides by the four precious substances. With such excellent things unique to Buddha Lands is this excellent Buddha Land adorned.

"Furthermore, O Sariputra, in that world called Ultimate Joy there are Lotus Ponds, ornamented with the seven precious stones. The water that fills them has the eight good qualities and the bottoms of these ponds are covered with pure golden sands that extend to their banks. On the four sides of these Lotus Ponds are flights of stairs--golden and silver, with beryl and crystal in splendid perfection. And at the top of these stairs are raised pavilions majestically adorned with gold and silver, beryl, crystal and coral, red pearls and agate. And in the ponds grow Lotus Flowers that are as large as the wheels of a cart blue colored, as if emitting blue radiance; yellow colored, as if emitting yellow

59 | P a g e

light; red colored, radiating redness; white colored of pure white radiating light and their subtle and mysterious fragrances cleanse the air. O Sariputra for this reason is the Ultimate Joy Land perfect in its meritorious adornments.

"Furthermore Sariputra, in that Heavenly Music over the Buddha Land there is continual arising of yellow-golden colored earth. And for each of the six periods of day and night there rain down showers of Heavenly Coral Tree Blossoms. And the living beings of that Land are constantly using their miraculous robes to travel to other Buddha Lands and thereupon shower upon the Buddhas of those worlds Ten Thousands of Hundreds of Thousands of these wonderfully abundant flowers. Ten Thousands of Hundreds of Thousands of Buddhas are honored in this way before the time for the first meal, and all the inhabitants of this Land then return to it to consume their own meal, nourished by the Dharma Teaching and by their own good roots. Sariputra, for this reason is the Ultimate Joy Land perfect in its adornment.

"And furthermore, O Sariputra, in this land there are all sorts of strange and wondrously colored birds. White Cranes and peacocks, parrots and mynah birds and other sorts of birds having melodious voices and fabulous birds who have two heads and all the many kinds of birds are assembled there. Day and Night, during each of the Six Periods their harmony creates and elegant sound which if listened to expounds and makes clear the five spiritual organ roots which are positive and the five powers of Mara which, if springing from the corresponding sensory organs, are negative factors. Likewise do they expound the seven characteristics of Bodhi and the Holy Eightfold Path; Thus do they

60 | P a g e

spread the Dharma everywhere in that land and when living beings hear these sounds, they reflect on the Buddha, they reflect on the Dharma, and they reflect on the Sangha. "Sariputra, you must not say that these birds are those reborn in this way a retribution for past sins. This is not so. While other Buddha Lands are without the Three Evil Paths Sariputra, in this Buddha Land even the names of these evil paths is unknown. How much more, the, do they have the truth? These many kinds of birds have been created solely to call on Amitabha Buddha and therefore they desire to proclaim these honorable Dharma sounds, and in so doing aid in the transformation of all living beings by their actions.

"Sariputra, in this Buddha Land subtle winds blow and stir along the myriad precious avenues of trees where they reach the preciously appointed gauze covered walkways. There they strike the wind chimes from which spring forth the most subtle and wonderful sounds which thus become one hundred thousand sorts of music all constantly arising together. Those hearing these sounds, even if they still possess the self that creates rebirths, are moved to call on the Buddha, to call on the Dharma and to call on the Sangha with all their hearts. Sariputra, for this reason is this Buddha Land perfect and is thus meritoriously adorned.

"Now, O Sariputra, for what reason do you think this Buddha has been called Amitabha? Sariputra, it is because this Buddha possesses Illuminating Wisdom Beyond Measure which illuminates the lands in the Ten Directions without obstructions or obstacles. For this reason is this Buddha called Amitabha.

61 | P a g e

"Furthermore, Sariputra, this Buddha can command that His Own Long Life be extended to all men: Immeasurable limitless countless numbers of eons! For this reason has he been called Amitabha. This Perfect Buddha has already 'come,' indeed, ten eons has He been "He who has Thus Come" to this present moment.

"And furthermore, O Sariputra, this Buddha has immeasurable, limitless countless numbers of 'sound hearing' disciples, Arhats they have all become in numbers not to be counted. Regarding this, you should know there are also myriad Bodhisattva Assemblies. For this reason. O Sariputra, is the perfect Buddha Land meritoriously adorned.

"Furthermore, Sariputra, all living beings who are reborn in this Ultimate Joy Land become 'Bodhisattvas Who Never Recede.' That it, Bodhisattvas who have but one rebirth to attain Buddhahood and this number is indeed very great a number that can neither be counted no known, and is expressed only as 'countless and limitless' for it is beyond expression.

"O Sariputra, all living beings should hear and respond to His Vow, and resolve to be reborn in His Land. And why? So that they can obtain and share together with the many kinds of superior and skillful men to be found there.

"Sariputra, you would not be able to gain rebirth in this land by means of wonderful good roots or even blessed or virtuous causes, but, Sariputra, if a son or a daughter of a good

62 | P a g e

family or a good woman or man hears this expounding on Amitabha Buddha and abides in and holds fast His Name If for one day, if for two days, if for three days, if for four days, if for five days, if for six days, if for seven days and does so with single pointedness of mind and without confusion, then when that person is on the brink if his life's end, he will see Amitabha Buddha together with many members of the Holy Sage Assembly standing before him. When such a person dies, because his mind was without perverted or erroneous views, he will immediately be reborn in Amitabha's Land of Ultimate Joy. "Sariputra, I see this as a correct benefit and so I have expounded these words so that those who have accumulated rebirths can hear of this and be filled with suitable resolve and thus attain rebirth in Amitabha's Land.

Thus, Sariputra, I now sing the praises of Amitabha Buddha whose merits are so beneficial that they can neither be thought nor discussed. Bring palms together

"In the Eastern Region there is the Unmoved Buddha Aksobhya, the Merudhavaja Buddha, the Great Mystical Mountain Buddha, the Excellent Mountain Illuminating Buddha and the Mysterious Sounds Buddha - thus so everywhere a number of Buddhas that is equal to the sands of the river Ganges, each of them having His Own Land. And from these Buddhas' characteristically broad and long tongues, which can cover three thousand great universes of universes, and which they use to expound truthful and sincere words to all living beings everywhere, comes also these praises of Amitabha Buddha

63 | P a g e

whose merits are so beneficial that they can neither be thought nor discussed. Therefore all the myriad Buddhas in that region protect and care for this Sutra.

"O Sariputra, the Southern Region has the Day and Night Lantern Buddha. the Renown Fame Illuminating Buddha, the Great Blazing Shoulders Buddha, the Mystical Mountain Lantern Buddha, the Unlimited Pure Progress Buddha - thus so everywhere a number of Buddhas that is equal to the sands of the river Ganges, each of them having His Own Land. And from these Buddhas' characteristically broad and long tongues, which can cover three thousand great universes of universes, and which they use to expound truthful and sincere words to all living beings everywhere, come also these praises of Amitabha Buddha whose merits are so beneficial that they can neither be thought nor discussed. Therefore all the many kinds of Buddhas of that region protect and care for this Sutra.

"Sariputra, the Western Region has the Boundless Life Buddha, the Immeasurable Characteristics and Marks Buddha, the Immeasurable Pennant Buddha, the Great Illuminating Buddha, the Great Wisdom Buddha, the Precious Marks Buddha, and the Clear Illuminating Buddha - thus so everywhere a number of Buddhas that is equal to the sand in the river Ganges, each of them having His Own Land. And from these Buddhas' characteristically broach and long tongues which can cover three thousand great universes of universes, and which they use to expound truthful and sincere words to all living beings everywhere, come also these praises of Amitabha Buddha whose merits are so beneficial that they can neither be thought nor discussed. Therefore all the myriad Buddhas of that region protect and care for this Sutra.

64 | P a g e

"Sariputra, the Northern Region has the Blazing Shoulders Buddha, the All-Conquering Sound Buddha, the Difficult-to-Stop Buddha, the Daily Reborn Buddha and the Net of Wisdom Buddha - thus so everywhere a number of Buddhas that is equal to the sands of the river Ganges, each of these Buddhas having His Own Land. And from these Buddha's characteristically broad and long tongues which can cover three thousand universes of universes, and which they use to expound truthful and sincere words to all living beings everywhere, come also these praises of Amitabha Buddha whose merits are so beneficial that they can neither be thought nor discusses. Therefore all the myriad Buddhas of that region protect and care for this Sutra!

"Sariputra, the Nadir has the Lion of Men Buddha, the Renown Buddha, the Famous Illuminating Buddha, the Dharma Buddha, and the Dharma Protecting Buddha - thus so everywhere a number of Buddhas that is equal to the sands of the river Ganges, each of them having His Own Land. And from these Buddha's characteristically broad and long tongues, which can cover three thousand great universes of universes, and which they use to expound truthful and sincere words to all living beings everywhere, come also these praises of Amitabha Buddha whose merits are so beneficial that they can neither be thought nor discussed. Therefore all the myriad Buddhas of that region protect and care for this Sutra.

"Sariputra, the Zenith has the Brahma Voiced Buddha, the Lord of the Constellations Buddha, the Incense Offering Buddha, the Incense Illuminating Buddha, the Great

65 | P a g e

Blazing Shoulders Buddha, the Many Colored Precious Flowers Adorned Bodied Buddha, the Teak Tree King Buddha, the Seeing - all - wishes - fulfilled Buddha and the Like-a-mystical-mountain Buddha - thus so everywhere a number of Buddhas that is equal to the sands of the river Ganges, each of them having His Own Land. And from these Buddhas' characteristically broad and long tongues, which can cover three thousand great universes of universes, and which they use to expound truthful and sincere words to all living beings everywhere, come also these praises of Amitabha Buddha whose merits are so beneficial that they can neither be thought nor discussed. Therefore all the myriad Buddha in that region protects and care for this Sutra. Release palms

"O Sariputra, what do you think? Why do those Buddha that I have named protect and care for this Sutra? It is because, Sariputra, if sons or daughters of good families or good men or women who hear of this Sutra and keep it and who also hear these myriad Buddha that I have named; these myriad sons and daughters of good families or good men or women, because of the pervasive activity of all the many kinds of Buddhas who protect and care for this Sutra, will obtain the 'Never Receding Nor Turning Back From Any Advances Gained' state which proceeds to the Unexcelled Complete Enlightenment. "Venerable Sariputra, those anywhere in the Universe who have suitable faith and receive my words can then reach to the many kinds of Buddha places of which I have expounded. "Sariputra, if a man in the past has made this resolve or at this moment obtains this resolve or does attain this resolve in the future ,such a one will be immediately reborn in the Land of Amitabha Buddha. This is equally true of the many kinds of men

66 | P a g e

everywhere---all can obtain the 'Never Receding Nor Turning Back' state which proceeds to the Unexcelled Complete Enlightenment.

"With reference to this Land, if in a past life, the present life, or in a future life, O Venerable Sariputra, the myriad sons and daughters of good families or good men or women have faith in the worthiness of this Vow and respond to it suitably, they will be reborn in the Land of Amitabha .

"Thus, Sariputra, I now sing the praises of the myriad Buddha whose merit is beyond thought or discussion. Likewise the myriad Buddhas also sing praises to me, saying that my own merit is also beyond thought or discussion.

"Therefore with the arising of these words Shakyamuni Buddha has performed a very difficult and rare work by which He was able, in this universe and world, even with its Five Periods of Evil Realms and its Impure Eons, to discern its impurities. Also He discerned the defiling nature of passions impurity and the assembled rebirths impurity and also the reduced length of life impurity and even so, among these impurities, He obtained the Unexcelled Complete Enlightenment. Thereupon His Activity was to expound to all the many kinds of living beings the Dharma that is difficult to have faith in because of the separations caused by impurities.

"Sariputra, I have the suitable knowledge of these Five Evil Periods and have thus acted in this difficult labor because I have attained the Unexcelled Complete Enlightenment.

67 | P a g e

Thus so also is my activity to expound to all the many kinds of living beings that Dharma that is difficult to have faith in because of the divisions in all realms. Although this correct activity is very difficult, the Buddha has expounded this correct Sutra." Thereupon Sariputra and the many kinds of fully ordained Priests and the whole world of Devas, Men and Arhats who all equally heard the Buddha expound this Sutra were strengthened in Joy, Faith and Resolve and each of them made Ten Obeisances to Him.

ABBOT/SENIOR PRIEST Thus did the Buddha expound the Amitabha Sutra! Now comes a time of "One Mindedness" free from distractions before beginning to enlarge the concentration to include the Holy Name. By means of our calling out this name, myriads of past blameworthy acts are completely eradicated and many beneficial roots, merits and blessings are thusly caused. The "twenty-one character (the first portion of the Future Rebirth Dharani)" compose this Treasury' fundamental origin. Without this relationship, men of later times would not have been able to add to this offering and thus get rid of past karma.

ABBOT/SENIOR PRIEST Let us now recite the Mystical Formula for pulling out the 'Tap Root' of Karmic Obstructions and attaining rebirth in the Pure Land!

ALL

68 | P a g e

Give Praise to Amitabha Buddha! Buddha! He Who Calls Out! Amitabha Who Benefits! All That Exists! Amitabha Benefits Everywhere! One Hundred Existences! Amitabha Benefits Everywhere! The Prophesied Sovereign! Amitabha Benefits Everywhere! The Prophesied Sovereign! One Who Benefits All! The Firmament and Sky Benefiting! Hail!

ALL Give Praise to Amitabha Buddha! Buddha! He Who Calls Out! Amitabha Benefits Everywhere! One Hundred Existences! Amitabha Benefits Everywhere! The Prophesied Sovereign! Amitabha Benefits Everywhere! The Prophesied Sovereign! One Who Benefits All! The Firmament and Sky Benefiting! Hail!

ALL Give Praise to Amitabha Buddha! Buddha! He Who Calls Out! Amitabha Benefits Everywhere! One Hundred Existences! Amitabha Benefits Everywhere! The Prophesied Sovereign! Amitabha Benefits Everywhere! The Prophesied Sovereign! One Who Benefits All! The Firmament and Sky Benefiting! Hail!

WORSHIPPING THE BUDDHAS BY CONFESSION AND REPENTANCE Also called the Litany of Eighty-eight Buddhas

69 | P a g e

While shown as a portion of the Daily Text, common practice may reserve the use of this for auspicious days

Plainsong

ALL Greatly Compassionate, Greatly Merciful, Pitying All Living Beings! Greatly Joyful, Greatly Renouncing, Aiding All Sentient Beings! Their Thirty-two Marks are illuminated by their Heroism! With One Mind All turn toward the altar and kneel Those gathered here offer their lives in worship!

Now speaking plainly ALL We praise and take refuge in the Diamond - Thunderbolt Superior Teachers! We take refuge in the Buddhas! We take refuge in the Dharma! We take refuge in the Sangha!

At this moment my mind is made up and my 'non-active' self prays for the Reward that is called 'Blessed' by Men and Devas. Those who listened to the Buddha's Teachings and the Pratyaka Buddhas who take the smaller expedient teaching and the diverse kinds of Bodhisattvas who rely upon the Supreme Vehicle all send forth the Enlightened Mind,

70 | P a g e

vowing that this shall be extended to the Dharma Realm of All Sentient Beings so that all can together and at the same time attain the Unexcelled Complete Enlightenment!

Plainsong I commit myself and take refuge in all the Myriad Buddhas of the Ten Directions and the Complete Universe!

I commit myself and take refuge in all the Honored Dharmas of the Ten Directions and the Complete Universe!

I commit myself and take refuge in all the Saintly and Virtuous Sanghas of the Ten Directions and the Complete Universe!

I commit myself to the Buddhas, Arhats, Completely Enlightened Ones, Well Departed Ones, Knowers of the Worlds, Unsurpassed Lords, Tamers of the Passions of Men, Teachers of Men and Devas, Enlightened Ones, World Honored Ones!

I commit myself to the Universal Light Buddha! I commit myself to the Universal Enlightenment Buddha! I commit myself to the Universal Purity Buddha! I commit myself to the Cassia Leafed Sandalwood Fragrance Buddha! I commit myself to the Sandalwood Illuminating Buddha! I commit myself to the Jeweled Pennant Buddha!

71 | P a g e

I commit myself to the Gladness Storehouse of Jewels Treasure- Heaped Buddha! I commit myself to the Whole World of Joy Discerning Supreme Great Purified Progress Buddha! I commit myself to the Jeweled Flickering Lantern Illuminating Buddha! I commit myself to the Torch of Wisdom Shining Buddha! I commit myself to the Ocean of Virtue Illuminating Buddha! I commit myself to the Diamond Firm and Secure Pervasively Scattering Precious Light Buddha! I commit myself to the Great Strong Unadulterated Progress Buddha! I commit myself to the Great Merciful Illumination Buddha! I commit myself to the Compassionate Powered Lord Buddha! I commit myself to the Compassionate Treasury Buddha! I commit myself to the Sandalwood Cave of Dignity Glorious Victory Buddha! I commit myself to the Virtuous Sage Buddha! I commit myself to the Virtuous Faculty of Thought Buddha! I commit myself to the Greatly Dignified Glorious Lord Buddha! I commit myself to the Precious Blossom Illuminating Buddha! I commit myself to the Precious Canopy Shining in the Void Sovereign Powerful Lord Buddha! I commit myself to the Sunyata Treasured Blossom Illuminating Buddha! I commit myself to the Lapis Lazuli Adorned Buddha! I commit myself to the Universally Manifested Physical Body Illuminating Buddha! I commit myself to the Unmoved Wisdom Illuminating Buddha!

72 | P a g e

I commit myself to the Subjugating the Assembly of Demons Lord Buddha! I commit myself to the Talent Illuminating and Enlightening Buddha! I commit myself to the Knowledge and Wisdom Victorious Buddha! I commit myself to the Benevolent Maitreya Immortal Illuminating Buddha! I commit myself to the Skilled in Calmness Moon Sounds Mysteriously Honoring Knowing Lord Buddha! I commit myself to the World of Purity Illuminating Buddha! I commit myself to the Honored Race of Dragon Kings, Lord Buddha! I commit myself to the Sun and Moon Illuminating Buddha! I commit myself to the Sun and Moon Pearl Illuminating Buddha! I commit myself to the Wisdom Pennant Victorious Lord Buddha! I commit myself to the Lion's Roar Sovereign and Powerful Lord Buddha! I commit myself to the Mysterious Sounds Surpassing Buddha! I commit myself to the Eternally Illuminated Pennant Buddha ! I commit myself to the Regarding the World Lantern Buddha! I commit myself to the Wise and Majestic Lantern Buddha! I commit myself to the Dharma Victorious Lord Buddha! I commit myself to the Mystical Mountain Illuminating Buddha! I commit myself to the Great Jasmine Flower Illuminating Buddha! I commit myself to the Distinguished by the Udumbra Tree's Weighty Blossom Surpassing Lord Buddha! I commit myself to the Great Wisdom Powerful Lord Buddha! I commit myself to the Unmoved When Surrounded by Pleasure Joyful Illumination

73 | P a g e

Buddha! I commit myself to the Unlimited Sound Hearing Lord Buddha! I commit myself to the Talent Illuminating Buddha! I commit myself to the Golden Ocean Illuminating Buddha! I commit myself to the Mountain and Sea Wisdom Sovereign Universal Lord Buddha! I commit myself to the Great Pervading Illumination Buddha! I commit myself to the Wholly and Eternally Complete in the Dharma Lord Buddha!

The above 53 Buddhas come from looking into the "Sutra of the Two Bodhisattva Brothers of Medicine."

The below 35 Buddhas come from looking into the "Sutra of the Fixed and Settled Vinaya."

I commit myself to the Wise One of the Shakyas Buddha! I commit myself to the Diamond -Thunderbolt Indestructible Buddha! I commit myself to the Precious Illumination Buddha! I commit myself to the Dragon Honored Lord Buddha ! I commit myself to the Like an Army Purely Progressing Buddha ! I commit myself to the Purely Progressing Joyous Buddha ! I commit myself to the Precious Fire Buddha! I commit myself to the Precious Moon Illuminating Buddha! I commit myself to the Manifested Without Ignorance Buddha!

74 | P a g e

I commit myself to the Precious Moon Buddha! I commit myself to the Undefiled Buddha! I commit myself to the Abandoning Defilements Buddha ! I commit myself to the Courage Bestowing Buddha! I commit myself to the Pure Clear Buddha! I commit myself to the Pure Clarity Bestowing Buddha! I commit myself to the Easily Keeping Thusness Buddha! I commit myself to the Water Deva Varuna Buddha! I commit myself to the Fixed Virtue Buddha! I commit myself to the Sandalwood Meritorious Virtued Buddha! I commit myself to the Immeasurable Grasped in Both Hands Illuminating Buddha! I commit myself to the Illuminating Virtue Buddha! I commit myself to the Without Sorrow Virtuous Buddha! I commit myself to the Son of the Eternal Spirit Buddha! I commit myself to the Meritorious Virtued Blossom Buddha! I commit myself to the Lotus Blossom Illuminating Supernatural Power Universal Buddha! I commit myself to the Wealth of Virtue Meritorious Buddha! I commit myself to the Meritorious at Reflection and Recitation Buddha! I commit myself to the Skilled at Reflection and Invoking Virtue Meritorious Buddha! I commit myself to the Scarlet Flame Sovereign Pennant Lord Buddha! I commit myself to the Skilled at Travel By Walking Meritorious Buddha! I commit myself to the Provokers of War Overcoming Buddha!

75 | P a g e

I commit myself to the Skilled at Travel By Walking Buddha! I commit myself to the Completely Encompassed and Adorned with Virtue and Merits Buddha! I commit myself to the Precious Blossom at Every Step of the Journey Buddha! I commit myself to the Precious Lotus Blossom Virtuously Abiding In the Guardian Teak Tree Lord Buddha! I commit myself to the Dharma Realm's Place of Refuge Amitabha Buddha!

This last named Buddha is not a part of the 35, but is added from the "Sutra for the Salvation of the Flaming Mouths.",

Slowly with feeling, but clearly

ABBOT/SENIOR PRIEST Thus so, everywhere

ALL In all Worlds the myriad World Honored Buddhas are always thus abiding in those Worlds. And if in our present lives or in our past lives, we have yielded to the beginningless cycles of life and death and have assembled sins, these Myriad World Honored Ones have suitable compassionate thoughts for us. If I have acted or if I have urged others to act, I understand that following my desires is like mistaking a pagoda for an assembly of Priests or for an assembly of living beings. If I have become attached or if

76 | P a g e

I have urged others to become attached, I see that from these desires come the Five Uninterrupted Sins. If I have acted or if I have urged others to act, I understand that from acting according to desire comes the Ten Unvirtuous Paths. If I act or urge others to act, I see that acting according to desires sets up sinful barriers, and whether or not one has carefully examined the Pitakas, one like this deservedly falls into Hell, or becomes a Hungry Ghost, or is reborn as animal or one of the many other kinds of incarnations that result from sin. The Border of the Pure Land is not won cheaply, nor can it be reached by non-Buddhists. Thus we here who are held back by sinful obstructions now confess and repent all of them. As we do this, the Myriad World Honored Buddhas attest to knowing us and undertake to watch over us, and in response to this, before these Myriad World Honored Buddhas I speak thusly:

If in this life for all our remaining years we are continually active in the spreading of alms or in our keeping of the Pure Precepts, in this way giving alms to dumb animals so that each received what it needs, or if we cultivate pure actions we will have good roots. By doing these things with no thought except for the benefit of all living beings, we will come to possess good roots. By cultivating the actions of Bodhi-Wisdom, we will come to possess good roots. And when we finally achieve the Unsurpassed Knowledge, we will have done so because of having these good roots. Adding all this together, we can assess our gain and these merits we completely and totally offer up to the Unexcelled Complete Enlightenment. Thus in the past, present and future, as is presently being made manifest by these Myriad Buddhas, therefore I likewise do this for the benefit of others. My assembled sins I confess and repent, and their Infinite Blessings put an end to my self-

77 | P a g e

indulgence. I also beg for these Buddhas' Meritorious Virtues, vowing that I shall perfect the Unsurpassed Knowledge. In the Past, Present and Future these Buddhas have achieved the Greatest Surpassing Victory for all living beings and to their Immeasurable Ocean of Accomplishment; I now surrender my life in devotion.

This ends the Litany of the Eighty-eight Buddhas, but not the Rite of Confession and Repentance. If the preceding portion of the Rite is omitted, this remaining section must still be used daily.

All rise

ALL In the Worlds in all directions dwell the Three Periods Complete Lions of Men, and with our pure clean bodies, speech and thoughts, we have wholly and completely worshipped them, excluding none! The awe-inspiring majesty of P'u Hsien's Vow of Activity has also been completely manifested before these Buddhas. His One Body repeatedly manifests itself in bodies as countless as dust with each of these bodies giving worship to Buddhas that are also countless as dust, and, within the center of each grain of dust, there are also Buddhas to be counted: Each of them residing in the center of a Bodhisattva Assembly! Throughout the Inexhaustible Dharma Realm, all grains of dust are also like this! Nevertheless, be firmly convinced that each of these Myriad Buddhas is replete with a Full Ocean of Expounding's Wonderful Words which can not be used up by all the ages of the future!

78 | P a g e

Sing praises to these Buddhas Very Profound Oceans of Merits, and consider the myriads of Surpassingly Victorious Wonderfully Flowered Garlands which adorn them. Even as they are praised by singing maidens and other female dancers and performers who anoint themselves with perfume and incense to worship these Buddhas; Even as those great leaders and statesmen and those who are entitled to the signs and symbols of authority and others that can wear the Surpassing and Glorious Adornments of Merit worship these Buddhas; so do we also make nourishing offerings to these Buddhas who are peerlessly robed and peerlessly fragrant.

Powdered Incense is burning and the Candles are lighted:

One-by-one, all these wonderful and Eminent Buddhas assemble as we wholly make these many kinds of nourishing offerings to the Buddhas. Because of their Broad and Great Victories, our minds are liberated, and we come to have Deep Faith in all the Buddhas of the Three Realms.

We also know that it is because of the Power of P'u Hsien's Vow of Activity that we can always and continually make this nourishing offering to the Myriad Buddhas:

Bring the palms together and continue solemnly

79 | P a g e

From the beginning all evil karmas have been created by my greed anger and delusion and have stemmed from my body, mouth and mind. All of them I now completely Confess and Repent.

Releasing the hands, the Assembly continues normally saying:

In the Ten Directions, all the many kinds of living beings take refuge in the Two Vehicles which contain the Knowledge that extends beyond Knowledge, and, All Buddhas, together with the Bodhisattvas, make use of this Meritorious Achievement to Rejoice in the Welfare of Others!

Throughout the Ten Directions they have "Divided the Light," And from this superlative beginning have caused beings to attain the Bodhi-Mind.

We now ask, with every fiber of our beings, that they turn the Unsurpassed Mysterious Dharma Wheel by which, in the presence of the passions, All Buddhas proclaim Nirvana, and, With greatest sincerity, we fully, avidly and devotedly meditate on their Vows to always abide in lands as countless as dust for ages without end until the Blessed Joy is arrived at by all living beings.

We have completely worshipped, sung hymns of praise and made nourishing offerings to the Buddhas, and, we have invited the Buddha that abides in this World to turn the Dharma Wheel. We have fulfilled our wishes and been able to confess and repent. All

80 | P a g e

these activities have created many good roots which we now dedicate to all living beings so that they, too, can reach the Buddha Path.

We also vow that whatever Victory and Merits that we receive from this, we dedicate to the Unsurpassed True Dharma Realm whose nature is manifested in the Buddha, in the Dharma and in the Sangha also!

The two forms of statements are thus combined in the Samadhi Seal creating an Immeasurable Ocean of Merit, and, this merit we also completely dedicate so that all living beings that possess body, mouth or mind can see as escape from the confusion that slanders our Dharma everywhere.

Thusly, all the many kinds of karmic obstacles will be fully and completely dispersed, without a trace of a remainder so that in the thought-after-thought, wisdom on every side Dharma Realms there will be the vast salvation of all living beings so that there will be no retreating into Birth and Death, and, so that throughout the Empty Realm of Sunyata and in the Finite Worlds, all living beings will be emptied of Karma and Klesa. Therefore, in the same way that those of the Four Dharmas, whose merits are broad and limitless, have vowed to give their merit for the benefit of all living beings,

Slowly turn so that the Two Ranks face each other We also give our own merits to all living beings, saying:

81 | P a g e

Give Praise to the Great Activity of P'u Hsien Bodhisattva, The Confession and Repentance Teaching Bodhisattva - Mahasattva! Repeat the above sentence three times

After the third repetition, the Hand Bell/Gong is struck twice quickly and all rise and perform STANDING bow. The Two Ranks again turn to face each other.

RITE OF BESTOWING ALMS FOOD

Translation Note: CAUTION! This rite is clearly indicated in all texts, but common practice shows that it is not usually performed daily as the text would seem to indicate. Instead, this rite was generally performed only on Auspicious Days and on the 1st and 15th of each month. In some temples and monasteries, it was not performed at all due to caution on the part of the Abbot/Senior Priest. Indeed, in some places anyone caught learning this Rite was banned from the establishment by standing rules. This is because this rite is one of the most serious of the Tantric Rites that became common to Chinese Buddhist practice. As the rite involves the use of Mantra, Mudra and Samadhi of the highest type, few were qualified to correctly perform it, and those who did so without the practice and knowledge required to do so correctly did (and do) so at their peril. Today, we live in an age when few 'intelligent' people believe in the ghosts for whom this rite is intended. Logic would then dictate that it be omitted by those who do not believe in ghosts. If you are one

82 | P a g e

who is certain that this rite still has a purpose and an audience, please be cautious and learn the correct performance of the Mudra indicated before attempting this rite.

Being the correct manner of bestowing Alms Food on Hungry Ghosts by Priests as taught at Meng Shan and handed down to us by Dharma Master Wai Kuo Kan Lu, who taught this method to the Great Assembly when he dwell for a time at the "Four Streams Concealed Mountain Monastery" commonly known as Meng Shan. In addition to the Ceremonial Words that follow, the Master also left us with this gatha:

ALL SILENTLY A fierce fire, blazing, blazing, illuminating the Iron City The Iron City that burns those Solitary Souls The Solitary Souls that desire to be reborn in the Pure Land Let them then listen to this portion of the Hua-Yen.

The IRON CITY is the most fierce and terrible of all the Hells. The phrase translated here as Solitary Souls means in its complete nuance "those souls for whom there is no-one to offer sacrifices.' The HUA-YEN referred to is the "Flower Garland" or the Chinese name for - the Avatamsaka Sutra. [Japanese: Kengon]

The Eastern and Western Ranks are to stand facing each other.

83 | P a g e

ALL If men desire the Complete Knowledge of all the Buddhas of the Three Realms, let them look thoroughly into the nature of the Dharma Realms which are affirmed to be completely created by the Mind!

At the first stroke of the Great Bell/Gong above (after the word Buddha) Duty Distributing Priest who has been schooled in his duty and who is standing in the Eastern Ranks, turns to face the Altar and gives STANDING bow. He remains quietly in this position.

If men desire the Complete Knowledge of all the Buddhas of the Three Realms, let them look thoroughly into the nature of the Dharma Realms which are affirmed to be completely created by the Mind!

If men desire the Complete Knowledge of all the Buddhas of the Three Realms, let them look thoroughly into the nature of the Dharma Realms which are affirmed to be completely created by the Mind!

ABBOT/SENIOR PRIEST The Pure Words That Break Open The Gates Of Hell!

ALL

84 | P a g e

AUM! To the One of Kharadiya Mountain, Hail! AUM! To the One of Kharadiya Mountain, Hail! AUM! To the One of Kharadiya Mountain, Hail!

ABBOT/SENIOR PRIEST The Pure Words of Universal Invitation!

ALL Give Praise to the Earth and the Earth's Unwavering Buddha! Give Praise to the Earth and the Earth's Unwavering Buddha! Give Praise to the Earth and the Earth's Unwavering Buddha!

ABBOT/SENIOR PRIEST The Pure Words That Release the Bonds of Oppression!

ALL AUM! To the Three Shining Antidotes, Hail! AUM! To the Three Shining Antidotes, Hail! AUM! To the Three Shining Antidotes, Hail!

Now the entire assembly brings the palms together in the position of salutation

ALL

85 | P a g e

Give Praise to the Surpassing Flower Garland Sutra of the Mahayana! Give Praise to the Surpassing Flower Garland Sutra of the Mahayana! Give Praise to the Surpassing Flower Garland Sutra of the Mahayana!

ALL Give Praise to the Constantly Abiding in the Ten Directions Buddhas! Give Praise to the Constantly Abiding in the Ten Directions Dharma! Give Praise to the Constantly Abiding in the Ten Directions Sangha! Give Praise to Our Original Teacher Shakyamuni Buddha! Give Praise to the Great Compassionate Hearer of the Cries of the World, Kuan Shih Yin Bodhisattva! Give Praise to the Dark and Light, Saving from Suffering Earth-Storehouse Lord, Ti Tsang Bodhisattva! Give Praise to the One Who Recorded the Teachings, the Venerable Ananda!

At the stroke of the Hand Bell/Gong after the word "original", the Duty Distributing Priest gives STANDING and moves slowly to stand before the "bowing cushion" which should be placed directly in front of the CELEBRANT'S SEAT in the central aisle between the Two Ranks. The Duty Distributing Priest then makes another bow of STANDING when he arrives and standing in place begins to offer three bows for each of the seven praises, repeated three times.

86 | P a g e

Now the entire assembly turns to face the altar while continuing the repetition of these seven praises. All keep their hands in the position of salutation as they continue:

ALL Give Praise to the Constantly Abiding in the Ten Directions Buddhas! Give Praise to the Constantly Abiding in the Ten Directions Dharma! Give Praise to the Constantly Abiding in the Ten Directions Sangha! Give Praise to Our Original Teacher Shakyamuni Buddha! Give Praise to the Great Compassionate Hearer of the Cries of the World, Kuan Shih Yin Bodhisattva! Give Praise to the Dark and Light, Saving from Suffering Earth-Storehouse Lord, Ti Tsang Bodhisattva! Give Praise to the One Who Recorded the Teachings, the Venerable Ananda! Give Praise to the Constantly Abiding in the Ten Directions Buddhas! Give Praise to the Constantly Abiding in the Ten Directions Dharma! Give Praise to the Constantly Abiding in the Ten Directions Sangha! Give Praise to Our Original Teacher Shakyamuni Buddha! Give Praise to the Great Compassionate Hearer of the Cries of the World, Kuan Shih Yin Bodhisattva! Give Praise to the Dark and Light, Saving from Suffering Earth-Storehouse Lord, Ti Tsang Bodhisattva! Give Praise to the One Who Recorded the Teachings, the Venerable Ananda!

87 | P a g e

When the many bows are completed, the Duty Distributing Priest will again perform STANDING and both the Duty Distributing Priest and the Assembly release the palms. The Duty Distributing Priest who has come from his position has done so to display our honor to the Buddha, and his three bows have displayed our honor to the three Precious Ones, the Buddha Shakyamuni, the Bodhisattva Kuan Yin, the Bodhisattva Ti Tsang and the Venerable Patriarch Ananda, who because of the power of their fundamental vows hear us when we call out their names and make their appearance known throughout the entire universe so as to give their aid to help the Hungry Ghosts to escape suffering.

ALL I take refuge in the Buddha!

The DUTY DISTRIBUTING PRIEST, still acting on behalf of the entire assembly, at the word "Buddha" begins the bow of full formal prostration.

I take refuge in the Dharma! I take refuge in the Sangha! I take refuge in the Buddha because of His Two Complete and Honored Teachings!

The DUTY DISTRIBUTING PRIEST now performs the mudra "Lifting the Buddha's Feet"

88 | P a g e

I take refuge in the Dharma because its Mysterious Power aids me to abandon the passions I take refuge in the Sangha because it is the Wonderful Brotherhood that follows the Venerable Middle Way! Thus, I have taken refuge in the Buddha!

The DUTY DISTRIBUTING PRIEST now rises up from the Full Formal Prostration

Thus, I have taken refuge in the Dharma! Thus, I have taken refuge in the Sangha!

ALL I take refuge in the Buddha!

The DUTY DISTRIBUTING PRIEST now begins a second Full Formal Prostration

I take refuge in the Dharma! I take refuge in the Sangha! I take refuge in the Buddha because of His Two Complete and Honored Teachings!

The DUTY DISTRIBUTING PRIEST now performs the mudra "Lifting the Buddha's Feet" for the second time.

89 | P a g e

I take refuge in the Dharma because its Mysterious Power aids me to abandon the Passions! I take refuge in the Sangha because it is the Wonderful Brotherhood that follows the Venerable Middle Way! Thus, I have taken refuge in the Buddha!

The DUTY DISTRIBUTING PRIEST now rises up from the second Full Formal Prostration.

Thus, I have taken refuge in the Dharma! Thus, I have taken refuge in the Sangha!

ALL I take refuge in the Buddha!

The DUTY DISTRIBUTING PRIEST now begins the third and final Full Formal Prostration.

I take refuge in the Dharma! I take refuge in the Sangha! I take refuge in the Buddha because of His Two Complete and Honored Teachings!

90 | P a g e

The DUTY DISTRIBUTING PRIEST now performs the mudra of "Lifting the Buddha's Feet" for the third and final time. I take refuge in the Dharma because its Mysterious Power aids me to abandon the Passions! I take refuge in the Sangha because it is the Wonderful Brotherhood that follows the Venerable Middle Way! Thus, I have taken refuge in the Buddha!

The DUTY DISTRIBUTING PRIEST now rises up from the final Full Formal Prostration.

Thus, I have taken refuge in the Dharma! Thus, I have taken refuge in the Sangha!

The DUTY DISTRIBUTING PRIEST now performs the STANDING bow and returns to his place

ALL On behalf of the Children of Buddha who have created the many kinds of sinful karma, which has existed from time without beginning, having been caused by greed, anger and delusion which stemmed from the body, speech and thought, and has brought them to this present existence, all these do the Children of the Buddha thus completely Confess and Repent.

91 | P a g e

On behalf of the many sorts of Sentient Beings who have created the many kinds of sinful karma, which has existed from time without beginning, having been cause by greed, anger and delusion which stemmed from the body, speech and thought, and has brought them to this present existence, all these do the Sentient Beings thus completely Confess and Repent.

On behalf of the Solitary Souls who have created the many kinds of sinful karma, which has existed from time without beginning, having been caused by greed, anger and delusion which stemmed from the body, speech and thought, and has brought them to this present existence, all these do the Solitary Souls thus completely Confess and Repent.

All living beings without limits they swear and vow to save; Pain and distress without ending they swear and vow to cut off; Dharma Gates beyond counting they swear and vow to master; Buddha Paths without measure they swear and vow to perfect; All living beings without limits they swear and vow to save; Pain and distress without ending they swear and vow to cut off; Dharma Gates beyond counting they swear and vow to master; Buddha Paths without measure they swear and vow to perfect; All living beings without limits they swear and vow to save; Pain and distress without ending they swear and vow to cut off;

92 | P a g e

Dharma Gates beyond counting they swear and vow to master; Buddhas Paths without measure they swear and vow to perfect. On my own behalf, I also swear and vow to save limitless numbers of living beings; On my own behalf, I also swear and vow to endlessly cut off pain and distress; On my own behalf, I also swear and vow to master countless Dharma Gates;

The DUTY DISTRIBUTING PRIEST now performs STANDING and again comes from his place to stand before the "bowing cushion" with his hands in the position of salutation.

On my own behalf, I also swear and vow to perfect Buddha Paths without measure; On my own behalf, I also swear and vow to save limitless numbers of living beings; On my own behalf, I also swear and vow to endlessly cut off pain and distress; On my own behalf, I also swear and vow to master countless Dharma Gates; On my own behalf, I also swear and vow to perfect Buddha Paths without measure; On my own behalf, I also swear and vow to save limitless numbers of living beings; On my own behalf, I also swear and vow to endlessly cut off pain and distress; On my own behalf, I also swear and vow to master countless Dharma Gates; On my own behalf, I also swear and vow to perfect Buddha Paths without measure!

ABBOT/SENIOR PRIEST Ti Tsang's Pure Words for Extinguishing Fixed Karma!

93 | P a g e

ALL AUM ! To the One of Saving Transformations, Hail! AUM! To the One of Saving Transformations, Hail! AUM! To the One of Saving Transformations, Hail!

The DUTY DISTRIBUTING PRIEST now turns to the center and performs STANDING.

ABBOT/SENIOR PRIEST Kuan Yin's Pure Words for Extinguishing Karmic Barricades!

ALL AUM! To be free from desires, Svaha! AUM! To be free from desires, Svaha! AUM! To be free from desires, Svaha!

ABBOT/SENIOR PRIEST The Pure Words for Opening the Throat! AUM! Let those of the suffering existences come to the Buddha! AUM! Let those of the suffering existences come to the Buddha! AUM! Let those of the suffering existences come to the Buddha!

The DUTY DISTRIBUTING PRIEST now moves to before the Buddha and performs STANDING.

94 | P a g e

ABBOT/SENIOR PRIEST The Pure Words of the Precepts for Removing Unclean Hindrances!

ALL AUM! Removing Unclean Impurities From All Living Beings!

As the first AUM, is spoken, the DUTY DISTRIBUTING PRIEST begins the "Raising the Lotus" Mudra with the right hand The left hand circles the Sacred Character (AUM) on the Altar, clockwise, and then forms the "Binding Sign" Mudra. The entire action is completed before the end of the sentence. The above movements are repeated with each of the lines below, making three times in all.

AUM! Removing Unclean Impurities From All Living Beings! AUM! Removing Unclean Impurities From All Living Beings!

During the next section the DUTY DISTRIBUTING PRIEST picks up the Pure Chalice using the first two fingers of his right hand and his right thumb. He then lifts the Pure Chalice 'up and out' (as if offering a toast) before placing it in the up turned palm of the left hand. When the assembly reaches the word 'Buddha' his right forms the "Raising the Lotus Mudra above the rim of the Chalice. When the assembly reaches the word "AUM" the fingers of the left hand, still holding the Pure Chalice close twice to make the "Binding Sign" Mudra. These motions are repeated with each repetition.

95 | P a g e

ABBOT/SENIOR PRIEST The Pure Words of Making the Food Edible!

ALL Give Praise to every Buddha! They are the Defenders! AUM! Protecting! Protecting! HUM! Give Praise to every Buddha! They are the Defenders! AUM! Protecting! Protecting! HUM! Give Praise to every Buddha! They are the Defenders! AUM! Protecting! Protecting! HUM!

The DUTY DISTRIBUTING PRIEST now holds the transformed food in his left hand. He holds his right hand above the Food Offering and, pointing to it says:

DUTY DISTRIBUTING PRIEST I will now recite the Immeasurably Dignified Respect - Inspiring Sovereign of the Kingdom of Light's Surpassingly Mysterious Dharanis, and by their power you are able to rely on this food offering. Draw near to this Unequaled Feast of monastic food. Draw near to this Immeasurable Food. This meal is given to you. It is not different than the food of the Buddhas. Thus, it is unsurpassed: This is Alms food! Therefore know that because it is the result of Almsgiving, it is twice superior! Know also that its merit is inexhaustible! It fills the Void and throughout the Complete Universal Dharma Realm, it

96 | P a g e

can save all from the emptiness of hunger so that suffering is abandoned and joy obtained!

ABBOT/SENIOR PRIEST The Sweet Dew Water Pure Words

During the next section, at the word "Formed", the DUTY DISTRIBUTING PRIEST picks up the Purifying Vessel (asperger) and places it within the mouth of the Pure Chalice, thus filling it. At the word "AUM" the DUTY DISTRIBUTING PRIEST lifts a stick of burning incense to his head and circumambulates the Altar twice (clockwise). When this is done, the DUTY DISTRIBUTING PRIEST then lifts the Pure Chalice so that the mouth is raised and again circumambulates the Altar twice (clockwise). Finally, at the word "Hail" at the end of the third repetition, the DUTY DISTRIBUTING PRIEST pours or shakes out a bit of water from the Purifying Vessel.

ALL Give Praise to the Wonderfully Formed Buddha the Buddha Aksobhya, the Conquering One! AUM! Auspicious! Auspicious! Completely Auspicious Beyond the Auspicious! Hail! Give Praise to the Wonderfully Formed Buddha, the Buddha Aksobhya, the Conquering One! AUM! Auspicious! Auspicious! Completely Auspicious Beyond the Auspicious! Hail! Give Praise to the Wonderfully Formed Buddha, the Buddha Aksobhya, the Conquering

97 | P a g e

One! AUM! Auspicious! Auspicious! Completely Auspicious Beyond the Auspicious! Hail!

The assembly quietly reflects

ABBOT/SENIOR PRIEST Let us regard and reflect on this Water and on the dependable power of this Mystical Incantation. Throughout the Deep and Profound, Pure Clean Dharma Realm, it has the Power to command that the throats of the Hungry Ghosts open up. Because of this, throughout the entire Dharma Realm, all beings can now obtain this offering of the Sweet Dew Water and Pure Food!

As the ABBOT/SENIOR PRIEST recites this passage, the DUTY DISTRIBUTING PRIEST pours out a bit more water, and then with his RIGHT SHOULDER facing inward, circumambulates the Altar once. He then pours out a bit more water and with his LEFT shoulder facing inward, circumambulates the Altar again. Then, pouring out a bit more water, the DUTY DISTRIBUTING PRIEST makes a dual circumambulation, first with the RIGHT shoulder inward and then with the LEFT shoulder inward, not pausing between these two.

When the above actions are completed, the Abbot/Senior Priest continues the Rite. saying:

98 | P a g e

ABBOT/SENIOR PRIEST The One Character Pure Words of the Watery Realm!

ALL In the following passage, after the initial "AUM" the syllable "VAM" is recited as if in 4/4 time - i.e. x&x&xxx

AUM! Vam, Vam, Vam, Vam, Vam! AUM! Vam, Vam, Vam, Vam, Vam! AUM! Vam, Vam, Vam, Vam, Vam!

As this formula is recited, the DUTY DISTRIBUTING PRIEST, still holding the Purifying Vessel as above, pours out a bit of the Sweet Dew Water for each time the syllable '"VAM" is pronounced. This action is performed with the Purifying Vessel in the Right Hand, and with the Left Hand held behind the back so as to be concealed.

ABBOT/SENIOR PRIEST The Pure Words of the Ocean of Milk!

During this section, at the first stroke of the Bell/Gong, the DUTY DISTRIBUTING PRIEST produces the SAMAYA Mudra, first turning the body.

99 | P a g e

ALL Give Praise to All the Buddhas in the Universe! AUM! VAM! Give Praise to All the Buddhas in the Universe! AUM! VAM! Give Praise to All the Buddhas in the Universe! AUM! VAM!

At the third repetition of the syllable "Vam" the Assembly brings their hands to the position of salutation.

The DUTY DISTRIBUTING PRIEST now grasps the Pure Chalice with his fingers held at its mouth and at the beginning of the phrase 'Vairocana Buddha' he raises it and turns facing the West. At each the words (Fear, Dread and Abandoning) the DUTY DISTRIBUTING PRIEST takes a step to the West, and then pauses, still facing outward, and raises the Pure Chalice in offering. He then returns to his original position. At the next cycle of repetition, he repeats the previous motion, except using the East, returning again to his original position. the Third (final) cycles is the same as the previous two, except that the disciple turn to face the Center of the Hall. When he has taken the three steps, he then turns to the North (and the Altar) before raising the Chalice.

ALL Give Praise to the Abundant Treasures Buddha! Give Praise to the Precious Victory Buddha! Give Praise to the Wonderfully Formed Aksobhya Buddha! Give Praise to the Space Filling Vairocana Buddha!

100 | P a g e

Give Praise to the Fear and Dread Abandoning Buddha! Give Praise to the Sweet Dew King Buddha! Give Praise to the Infinite Qualitied Amitabha Buddha! Give Praise to the Abundant Treasures Buddha! Give Praise to the Precious Victory Buddha! Give Praise to the Wonderfully Formed Aksobhya Buddha! Give Praise to the Space Filling Vairocana Buddha! Give Praise to the Fear and Dread Abandoning Buddha ! Give Praise to the Sweet Dew King Buddha! Give Praise to the Infinite Qualitied Amitabha Buddha! Give Praise to the Abundant Treasures Buddha! Give Praise to the Precious Victory Buddha ! Give Praise to the Wonderfully Formed Aksobhya Buddha! Give Praise to the Space Filling Vairocana Buddha! Give Praise to the Fear and Dread Abandoning Buddha! Give Praise to the Sweet Dew King Buddha! Give Praise to the Infinite Qualitied Amitabha Buddha!

The assembly now releases the hands and resumes the normal position During this next section, as the Assembly recites, the DUTY DISTRIBUTING PRIEST begins to trace the Sanskrit character "HUM" in the water of the Pure Chalice, using the third (or middle) finger of the right hand. When the recitation reaches the words "Pure

101 | P a g e

Land," he flicks water from this finger water toward the Altar and kneels, right knee down, left knee up.

ALL It is by the power of these Mystical Incantations that you can obtain this Pure Dharma Food! These Alms, which are as pervasive as the sands of the Ganges, are given to the Sons of Buddha so that they can vow to completely and fully renounce meanness and greed, thus speedily casting off their ghostly existences so that they can enter the Pure Land and take refuge in the Three Precious Ones that Send Forth the Bodhi Wisdom so that all can finally attain the Complete Unsurpassed Way whose merits are limitless to the end of time!

Let all the Sons of Buddha equally receive this Dharma Food! It is by the power of these Mystical Incantations that you can obtain this Dharma and Alms Food! These Alms, which are as pervasive as the sands of the Ganges, are given to All Sentient Beings so that they can vow to completely and fully renounce meanness and greed, thus speedily casting off their ghostly existences so that they can enter the Pure Land

The DUTY DISTRIBUTING PRIEST again traces the Sanskrit character "HUM" in the water of the Pure Chalice. this time, however, he uses the first two digits of the Left Hand.

102 | P a g e

and take refuge in the Three Precious Ones that send forth the Bodhi Wisdom so that all can finally attain the Complete Unsurpassed Way whose merits are limitless and eternal! Let All Sentient Beings be nourished by this Dharma Food!

When the recitation arrives at the word "Water" the DUTY DISTRIBUTING PRIEST makes one flick of the Water with his Left Hand while still holding the rim of the Pure Chalice.

It is by the power of these Mystical Incantations that you can receive this Sweet Dew Water!

These Alms, which are as pervasive as the sands of the Ganges, are given to All Solitary Souls so that they can completely and fully renounce meanness and greed, thus casting off their ghostly existences so that they can enter the Pure Land

The DUTY DISTRIBUTING PRIEST again traces the Sanskrit character "HUM" in the water of the Pure Chalice. using the first two digits of the Left Hand. As the recitation continues after the tracing indicated above, the DUTY DISTRIBUTING PRIEST begins a series of flicks, beginning with three to his left, followed by three to his right and finishing with two flicks inward towards the Altar. Then turning outward away from the Altar, the DUTY DISTRIBUTING PRIEST makes two flicks outward toward the ground, and then at the words THIS DHARMA FOOD, begins the last three flicks, timing the flick to punctuate the last three words (THIS DHARMA FOOD). The flick

103 | P a g e

that punctuates (THIS) should be over the right shoulder. The flick that punctuates (DHARMA) should be over his left shoulder. The flick that punctuates (FOOD) should be straight outward towards the ground.

and take refuge in the Three Precious Ones that send forth the Bodhi Wisdom so that all can finally attain the Complete unsurpassed Way whose merits are limitless and eternal! Let All Solitary Souls be nourished by this Dharma Food!

Now the Assembly begins the Offertory Hymn and at the word "Offering" the Duty Distributing Priest will take the Pure Food to the Birthless Altar as described below: The Pure Dharma Food Offering is taken outside and is placed on a Special Platform in the Courtyard. (If this is not possible, then a Special Altar inside the Hall is used. Neither of these Offering Altars contains images of either Buddhas or Bodhisattvas on them, nor visible from them. Otherwise it will be impossible for the Offering to be received.) The Duty Distributing Priest now divides the Offering into three portions, reciting as he does:

DUTY DISTRIBUTING PRIEST This first offering is given so that those who prey on fish will find their nets empty. This second offering is given so that those who prey on animals will find their traps barren. This third offering is given to all other places so that we can pray that living beings will perceive the fragile nature of their bodies and finally attain the Birth of No-Birth.

104 | P a g e

Thus is the Birthless Altar divided: A Pure and Superior Place! If it is possible, there is also a Great Stone Canopy over the Altar, or, if not, then a pomegranate or a peach tree near the Altar to provide cover. This is so that the Ghosts and Spirits will not fear to partake of this offering without being seen. This is the custom that was established so that there will be no distinction made of the three sorts of beings.

ABBOT/SENIOR PRIEST Sing now the Pure Words of Unfettered Charity!

Plainsong Chant

ALL In the following section, when the recitation reaches the Sacred Word "AUM" the DUTY DISTRIBUTING PRIEST gives three finger snaps, first to the center and then to the left and right. This is done for each of the three times.

To thee the Universal Sons of Buddha Assembly, we now give to thee these Alms of Offering. This food is sent to the Ten Directions to All Children of Buddha. We swear that by means of the merits that universally extend from all Alms Food that is given to the Children of Buddha, together all will perfect the Buddha Path: AUM! Completely Filling! Svaha!

105 | P a g e

To thee the Universal Sentient Beings Assembly, we now give to thee these Alms of Offering. This food is sent to the Ten Directions to All Sentient Beings. We swear that by means of the merits that universally extend from all Alms Food that is given to the Sentient Beings, together all will perfect the Buddha Path: AUM! Completely Filling! Svaha!

To thee the Universal Solitary Souls Assembly, we now give to thee these Alms of Offering. This food is sent to the Ten Directions to All Solitary Souls. We swear that by means of the merits that universally extend from all Alms Food that is given to the Solitary Souls, together all will perfect the Buddha Path: AUM! Completely Filling! Svaha!

ALL AUM! The Diamond Thunderbolt From Sambhava! HU! AUM! The Diamond Thunderbolt From Sambhava! HU! AUM! The Diamond Thunderbolt From Sambhava! HU!

When the DUTY DISTRIBUTING PRIEST finishes the final three finger snaps, he positions himself outside the door to the Great Hall (on the Western side) and waits for the recitation of the Heart Sutra to reach the phrase " Who was practicing Deep Prajna Paramita". At the word "Who", he opens the door and walks to the Main Altar so as to arrive at the phrase "In emptiness there is no form." He then performs STANDING, turns and follows the Eastern Border to position near the Bowing Cushion. When he arrives at

106 | P a g e

the Bowing Cushion, he turns to face the Main Altar , gives one Full Formal Prostration and rises. After the bow is completed, the DUTY DISTRIBUTING PRIEST retraces his path to again stand before the Main Altar. At the phrase "Going, Going" the Duty Distributing Priest, using both palms grasps the Pure Chalice. He lifts it from the Altar and stands motionless while listening for the second repetition of the of the Future Rebirth Mantra.

THE GREAT WISDOM OF THE HEART SUTRA Plainsong/Chant

ABBOT/SENIOR PRIEST The Great Wisdom of the Heart Sutra!

ALL When the Bodhisattva Kuan Yin Who was practicing Deep Prajnaparamita Perceived the five skandhas He saw them to be in their own self-nature Empty And He Was delivered from all suffering and misery He said: Oh Sariputra, Form is emptiness, Emptiness is form. Form is the same as emptiness, Emptiness is the same as form. That which is formed I s empty, that which is empty has form

107 | P a g e

So it is also with sensation and thought and activity and consciousness. Oh Sariputra! All things are empty: They are not born, They are not annihilated. They are not impure, They are not pure. They do not increase, They do not decrease, Therefore, Oh Sariputra: In emptiness there is no form, no sensation, no thought, No activity, No consciousness. No eye, nor nose, nor tongue, Nor body, nor mind. No form, nor sound, nor color, nor taste, nor touch, nor objects. No element of hearing. No element of vision, no element of smelling, No element of tasting, no element of touching, No element of consciousness. There is no knowledge and no ignorance 'til we come to No old age and No death And no extinction of old age and death. There is no suffering, No accumulation, no annihilation, No Path There is no Knowledge, no attainment and no realization. Because there is no Attainment in the mind of the Bodhisattva who depends on Prajna Paramita there are no obstacles, And going beyond Distorted views: He is Nirvana!

All Buddhas of the Past, Present and Future depend on Prajna Paramita to attain the Highest Perfect Enlightenment. Therefore one should know that The Prajna Paramita is the Great Mantra, The Mantra of Great Wisdom, The Highest Mantra, The Unequaled Mantra, The End of All Suffering! True not false! The Mantra is proclaimed in Prajna

108 | P a g e

Paramita: Oh Buddha! Going, Going, Going On, To the Other Shore. Always going on to the Other Shore! Always Becoming Buddha! Hail the Sutra of the Heart of Great Wisdom!

The Great Scripture of Wisdom of the Heart! The Great Scripture of Wisdom of the Heart! The Great Scripture of Wisdom of the Heart!

ALL The Future Rebirth Mantra Give Praise to Amitabha Buddha! Buddha! He Who Calls Out! Amitabha Who Benefits! All That Exists! Amitabha Benefits Everywhere! One Hundred Existences! Amitabha Benefits Everywhere! The Prophesied Sovereign! Amitabha Benefits Everywhere! The Prophesied Sovereign! One Who Benefits All! The Firmament and Sky Benefiting! Hail!

As the recitations continue, the DUTY DISTRIBUTING PRIEST sets down the Pure Chalice and picks up two sticks of Incense. Holding these as if one, traces in the face of the CENSER the Sanskrit character "HUM" before lighting the sticks and placing them in the Censer.

109 | P a g e

Give Praise to Amitabha Buddha! Buddha! He Who Calls Out! Amitabha Who Benefits! All That Exists! Amitabha Benefits Everywhere! One Hundred Existences! Amitabha Benefits Everywhere! The Prophesied Sovereign! Amitabha Benefits Everywhere! The Prophesied Sovereign! One Who Benefits All! The Firmament and Sky Benefiting! Hail!

The DUTY DISTRIBUTING PRIEST now returns to the Bowing Cushion via the Eastern Border.

Give Praise to Amitabha Buddha! Buddha! He Who Calls Out! Amitabha Who Benefits! All That Exists! Amitabha Benefits Everywhere! One Hundred Existences! Amitabha Benefits Everywhere! The Prophesied Sovereign! Amitabha Benefits Everywhere! The Prophesied Sovereign! One Who Benefits All! The Firmament and Sky Benefiting! Hail!

The DUTY DISTRIBUTING PRIEST, having arrived at the Bowing Cushion, now begins three Full Formal Prostrations, then rises and waits while the recitation continues.

The Pure Words for Universally Transferring Merit

ALL

110 | P a g e

AUM! To those that dwell on Earth, to each one of the Earth and the Great Universe HUM! AUM! To those that dwell on Earth, to each one of the Earth and the Great Universe HUM! AUM! To those that dwell on Earth, to each one of the Earth and the Great Universe HUM!

In the section below, at the phrase "Four Forms of Birth" the DUTY DISTRIBUTING PRIEST makes one additional Prostration, rises, and then gives STANDING. At the phrase " Three Existences are entrusted," the DUTY DISTRIBUTING PRIEST will turn and give a bow to the LEFT. When he does this, the GREAT ASSEMBLY will also give STANDING. At the phrase "Sands of the Ganges" the DUTY DISTRIBUTING PRIEST turns again to the FRONT and gives one bow. At the phrase "Ten Thousand Classes" the DUTY DISTRIBUTING PRIEST turns to the RIGHT and gives one bow, and the Great Assembly gives STANDING in response.

ALL Our vows bring our days good fortune, they bring our nights good fortune. Thus so every hour of every day has good fortune. So that all those who exist in this age can have such good fortune, we resolve that the many kinds of teaching from Superior Teachers we shall gather up. So that all those who exist in this age can have such good fortune, we resolve that the many kinds of Gifts from the Three Precious Ones we shall gather up. So that all those who exist in this age can have such good fortune, we resolve that the many

111 | P a g e

kinds of Dharmas we shall embrace. Indeed, we shall constantly embrace and protect them. The Four Forms of Birth Advance in the Precious Stages, and the Three Existences are entrusted to the Transforming Lotus Pools. Solitary Souls as numerous as the Sands of the Ganges thus attain the Three Stages of Virtue, and the Ten Thousand Classes of Sentient Beings advance in the Ten Stages.

While the Meng Shan Rite is now completed, the Duty Distributing Priest that performs the vital functions of the Rite is not yet finished with his duties. This next portion of the text is a Homage to Amitabha and the Serpentining Processional. However, so as to correctly complete the duties of the Duty Distributing Priest, the directions for his duty are continued as above until he is able to return to his position in the Assembly. If the Meng Shan Rite is not performed, then these directions for the Duty Distributing Priest are to be ignored. Also if the Meng Shan Rite has not been performed, the Evening Recitations are to be continued at this point.

Homage to Amitabha ABBOT/SENIOR PRIEST And also to the Precious Form of Amitabha Buddha

ALL His Thirty-two Marks and Unequaled Light and Virtue! They are beyond all comparison! The White Curled One Who Pervades the Five Mystical Mountains!

112 | P a g e

His Violet-eyed Purity Extends to the Four Seas! His Inner Illumination has transformed Buddhas beyond number and counting, And also transformed Bodhisattva Assemblies without number!

PURE LAND WRITING Being a treatise on the Pure Land composed by Great Teacher T'zu-yun Ch'an chu whose name means "Compassionate Clouds of Forgiveness" The Assembly should be kneeling, with the mind calm and stilled

ABBOT/SENIOR PRIEST With Single-mindedness, we commit our lives To the Pure Realm of Ultimate Joy, and Amitabha Buddha, Vowing that by means of the Pure Illumination that shines on us And His Compassionate Vows, which include us, That we now correctly reflect on And invoke this Buddha's Name It is because of this Path of Bodhi-Wisdom That we pray to be reborn in this Pure Land. In Ancient Times this Buddha took Fundamental Vows, saying, If there exist living beings Who desire Rebirth in my land, and are of determined mind and joyful faith,

113 | P a g e

Let them make Ten Reflections on me, and, If they are not so reborn, I will not take up my own Complete Enlightenment. It is due to the reflecting on this Buddha's Causes We can obtain and enter this Buddha's Great Oath Ocean Sea And receive this Buddha's Compassionate Power Which completely cuts off our assembled sins And strengthens and lengthens our Good Roots When we then approach the ends of our lives And we know that our time has arrived Our bodies will be beyond suffering Our hearts will not be confused, and, Our Thoughts will not be ''topsy-turvy" Thus, we will enter into the Profound Samadhi The Buddha and the Saintly Assembly Will hold out their hands to us forming a Precious Platform And they will come to greet us. Then, in an instant of thought One is reborn in the Land of Ultimate Joy Where one's Lotus Blossom will open at the sight of a Buddha. And one can then hear the Buddha's Vehicle And from this begin a Buddha's Enlightenment.

114 | P a g e

The Great Salvation of All Living Beings Is His Vast Vow of Bodhi-Wisdom!

ALL The Great Salvation of All Living Beings Vast Vow of Bodhi-Wisdom! We vow to be reborn in the Western Region's Pure Land Where the Nine Kinds of Lotus Blossoms will be our fathers and mothers And when these Blossoms unfold at the sight of a Buddha, to become aware of the Birthless State, and, The Always Progressing Bodhisattvas will be our constant companions!

THE WESTERN REGION VOWS WRITING A treatise by Great Teacher Yun Hsu, called "Cloud Rest" The Assembly remains kneeling

ALL We bow our bodies and heads to the Ease of Body Joy of Heart Western Realm And the Great Guiding Teacher who welcomes All Living Beings. Now, we also send forth our own vows, pledging to be reborn in His Land, and, He affirms our Vow by sending down to us His Compassion and Mercy!

Because of the activities of the Four Favors throughout the Three Existences of the Dharma Realm of All Living Beings, I, Disciple your name spoken here now pray to All Buddhas and their One Vehicle Path of Unsurpassed Bodhi-Wisdom. And, I remain

115 | P a g e

wholeheartedly Mindful of the Great Name of Ten Thousand Merits: Amitabha Buddha, in the expectation of being Reborn in the Pure Land. Again, because my karma is heavy and my good fortune light, my obstacles deep and my wisdom shallow, my mind easily inflames and Pure Virtue difficult for me to perfect, at this moment, to the Buddha before me, I energetically raise the Five Members, open and unfold my heart and surrender myself in sincere confession and repentance.

I have had many rebirths, leading from early ages to this very moment, and, I know that the source of all illusions is the Pure Mind that indulges in greed, anger and delusion which contaminate and infect the Three Karmas without measure or limit. This has brought about impure sins which are also without measure or limit, and these bindings of oppressive karma I vow to completely cast-off and diminish from this moment on. I will manifest this solemn and profound oath and be absolutely separate from sinful doctrines so as to remain unchanged by them as I zealously cultivate the Holy Way. I vow not to retreat into laziness, I vow to perfect the Wisdom of a Buddha, and I vow to save all living beings.

The Power of Amitabha Buddha's Compassionate and Merciful Vow is my example, and He feels concern for us and sends us His Divine Protections as we sit in Right Meditation. Then, as if in a dream, we can obtain sight of Amitabha Buddha's Golden Colored Body and thus be inspired to be reborn in Amitabha Buddha's Precious Land where we will be consecrated with Amitabha Buddha's Sweet Dew Nectar and covered with the Illumination of Light and Wisdom. He will hold His Hand over our heads and

116 | P a g e

His Robe will cloth our bodies. This vision causes me to personally remove my former karmic barriers and to increase my good roots so that Klesa will quickly become nonexistent and my ignorance suddenly destroyed as I attain the Complete Enlightenment Which Is Beyond Human Thought.

When awakened to this Calm and Illuminating region of reality, continual attainment is now present and continues to life's end. Foreknowledge is continual and the body is without obstructions caused by pain or illness, suffering or difficulties. The mind is without passion, desire, delusion or doubt, and from previous existences appear myriad good roots and Right Mindfulness that separates knowledge and abandons retribution, thus enabling entry into Ch'an Samadhi.

Amitabha Buddha, the Bodhisattvas Kuan Yin and Ta Shih Chih, and the Complete Assembly of the Holy Saints emit abiding illumination in welcome and reach out their hands to raise and guide us to the Lofty Pavilions where Pennants and Flags fly, rare Incense burns and Heavenly Musicians play. Before your eyes, see the Western Region's Sacred surrounding which cause all living beings to see and hear the Dharma, filling them with such gladness that all are moved to give praise and to send forth the BodhiWisdom Mind.

In your time, I have taught the Diamond Vehicle and the Platform Vehicle, and now encourage descendants of the Buddha with this teaching: In a finger snap of time you can be reborn in the Land of Ultimate Joy, there to dwell in the center of a Surpassing Lotus

117 | P a g e

Blossom in the Seven Precious Lakes. When this flower opens in the presence of a Buddha you will be able to see all the Bodhisattvas and to hear the Profound Dharma sounds which enable you to attain the patient state of Birthlessness, and from that moment on, you will also receive the merits created by the efforts of all the Bodhisattvas! I, myself, am without the ability to foretell the future, but this prediction has already come to pass, and, the Threefold Body, the Four Forms of Wisdom, the Five Sorts of Vision, the Six Supernatural Powers and the Limitless Pervasive Merit of the One Hundred Thousand Dharani Gates are completely perfected as a result of this having happened.

Non-interfering with peaceful nourishment repays the Buddha for His Entering the World of Transmigration, which occurs by the use of His Beyond Thought or Description Sovereign Supernatural Power of appearing everywhere in the Ten Directions of the Universe within the same instant, and where He uses myriad Expedient Means to Save All Living Beings from the Wheel of Transmigration, commanding them to completely abandon pollution and return to their Fundamental Minds so that all will be reborn together in the Western Region's Pure Land and thus enter the State of Continual Progress without Regression.

This is the Great Vow:

As there are worlds without limit, and living beings without limit, Karma and Klesa without limit, so also is My Oath without limit!

118 | P a g e

Now we vow to worship the Buddha that sent forth this vow and thus cultivate and maintain the merit that repays this gift to all sentient beings. Thus also are the Four Favors completely repaid and the Three Existences equally depend upon this: The Universal Dharma Realm of All Living Beings Embracing Complete Omniscience! With this Assembly, I now invoke and reflect on Amitabha Buddha, calling out this truly meritorious Buddha's name! O And I reflect on the enduring assistance given by His Compassionate, Merciful, Pitying Vow. It is due to this Vow that we are able to make this Confession and Repentance:

Now all bring their palms together

ALL From the beginning, all evil karmas have been created by my greed, anger and delusion and have stemmed from my body, mouth and mind, bringing me to this present life. All of them I now completely Confess and Repent and vow that up to the very moment of my death I will cut off all obstructive barriers so that I will personally be able to see Amitabha Buddha and immediately be reborn in the "Ease of Body - Joy of Heart" Land. The merit from such a vow, end rebirth in the Gloriously Adorned Buddha's Pure Land is the superior repayment of the Four Favors and sends down salvation to the Three Paths of Suffering. If you can see or hear tines words, you should completely send forth the Bodhi-Wisdom Mind until this One Reward Body is exhausted so that all can together be reborn in the Land of Ultimate Joy!

119 | P a g e

The palms are released

In the Ten Directions and Three Realms, All Buddhas Bodhisattvas and Mahasattvas proclaim: The Great Wisdom That Carries to the Other Shore!

PU HSIEN'S WARNING TO THE ASSEMBLY Plainsong

ALL This day has come to an end and our lives have been thus shortened We are like fish running out of water how can there be any joy in this.

ABBOT/SENIOR PRIEST Great Assembly! Be zealous in your advancement and pure progress! And to be saved from having a swelled head, be careful and do not slacken in moment after moment!

Now to the sound of the Bell/Gong the Assembly brings together their palms and performs the Full Formal Prostration. All rise and perform STANDING bow.

THE THREE REFUGES

ALL I commit myself to the Buddha and pray that all living beings

120 | P a g e

All Slowly begin a full prostration Expound with their bodies the Great Way Sending forth the Unsurpassed Mind All rise before the beginning of the next refuge I commit myself to the Dharma All Slowly begin a second full prostration And pray that all living beings Enter the Profound Sutra Treasury of Knowledge and Wisdom as broad and the Ocean All rise before the beginning of the next refuge I commit myself to the Sangha All Slowly begin the final full prostration And pray that all living beings respond in unison as a Great Assembly that is Wholly Unhindered in Giving Homage to the Sacred Assembly All rise completely and then perform the STANDING bow In this way we offer the Three Refuges to permeate the Dharma and All Existences! If we do not remember these Three Refuges, it is certain that all our thoughts will be inferior!

ALL Give Praise to the Western Region's Land of Ultimate Joy, and to the One for whom One Atom of His Body equals Five Great Mystical Mountains, for whom One Tear from His Eye is the same as the Four Great Oceans, and in whom the Eighty-four Thousand Marks and Signs Emit the Wisdom Illumination; He who has given the Forty-eight Vows that welcome and guide, the Great Teacher: Amitabha Buddha!

121 | P a g e

ABBOT/SENIOR PRIEST The Evening Recitations are concluded!

All face the Altar and give STANDING, but remain in place as the Abbot/Senior Priest continues:

Note: The Tai Tsang Text ends after the ABBOT/SENIOR PRIEST declares that the Evening Recitations are ended, but the modern texts and common practice indicate that the following sections were widely used as additions to the standard text.

HYMN OF PRAISE TO AMITABHA

ABBOT/SENIOR PRIEST

Let us now sing the Praises of Amitabha Buddha!

Then the Duty Distributing Priest takes up the small wooden fish to his breast so that he can keep time and all assembled stand with their hands in the position of salutation and give three bows before turning to face the East and beginning the first verse. After each verse is sung, all turn to the West and repeat the same verse, repeating the pattern for all four verses.

122 | P a g e

ALL - FACING EAST (I give praise to the Amitabha Buddha) ALL - FACING WEST (I give praise to the Amitabha Buddha) ALL - FACING EAST (I give praise to the Cries of the Word Regarding Kuan Yin Bodhisattva ALL - FACING WEST (I give praise to the Cries of the Word Regarding Kuan Yin Bodhisattva) ALL - FACING EAST (I give praise to Mahasthama Bodhisattva) ALL - FACING WEST (I give praise to Mahasthama Bodhisattva) ALL - FACING EAST (I give praise to Pure Clear Great Ocean Assembly of Bodhisattvas) ALL - FACING WEST (I give praise to Pure Clear Great Ocean Assembly of Bodhisattvas) Now all turn to face the Altar and perform STANDING Bow

ABBOT/SENIOR PRIEST The Giving of Humble Praise and the Offering of Solemn Vows has been completed. We have also given Homage to the Three Precious Ones and taken the Three Precious Refuges. Because this has perfectly transformed our bodies, we can now say:

123 | P a g e

ALL Give Praise to the Sangharama Sage Assembly of Bodhisattvas! Give Praise to the Sangharama Sage Assembly of Bodhisattvas! Give Praise to the Sangharama Sage Assembly of Bodhisattvas!

Now all bring their palms together in the position of salutation and recite the Great Compassionate Mantra (Weng Ma Ni Bei Mi Hung) or (Om Mani Padme Hum)

ABBOT/SENIOR PRIEST The Dharani of the Thousand Hand, Thousand Eyed Great Compassionate Hearted One!

ALL Give Praise to the Three Treasures! Give Praise to the Great Bodhisattva-Mahasattva Kuan Yin! To the Great Compassionate One, AUM! He who has leaped beyond all fears! I take refuge, praising Him, in the sure hope that I will be taken into the Heart of the Blue-Necked Noble, Greatly Venerated Kuan Yin! His is the Perfect Completion; His is the Pure State that brings Victory and clears obstructions from the Path! AUM! To the Introspecting World Overcoming One! The Great Lion! The Great Bodhisattva! All, all is defilement, defilement! The World, world!

124 | P a g e

Do, do the work! Hold, hold fast to the Great Victory! I hold, hold on to Indra the Creator! Move, moving my defilement free one! Come and hear, hear! Joy springs up in me! Speak, speak and direct me! Like the trampling of elephants on the earth! Like the trampling of elephants causing it to tremble! Going, Going! Auspicious! Auspicious! The Excellent, Excellent One Is awakened, I have awakened The Merciful One! The Blue Necked One! The Daring and Successful One! The Joyous One! He who has attained a Mastery of Discipline, Hail! He of the Blue Neck, Hail! He the Lion Head and Faced One, Hail! He the Weapon Handed One, Hail! He the Wheel Handed One, Hail! He the Lotus Handed One, Hail! He the Blue-Necked One of Far-reaching Causes, Hail! He the Beneficent One Who Is Named in this Mystic Formula, Hail! (a) He of the Diamond-Thunderbolt Surpassing Glory, Hail! He of the Constellation Surpassing Glory, Hail! He of the Small Vehicle Surpassing Glory, Hail! AUM! We honor the words of this Holy One Who Bestows Virtue, Hail! I give praise to the Three Precious Ones!

125 | P a g e

I give praise to Kuan Yin, Hail! May there be success from this Mystical Incantation! Svaha!

(a) This section's four lines are added so that it will be in accord with the ancient principle as recorded in the Great Compassionate Sutra and is required to insure success according to Great Teacher Yun Hsi (note: some of the newer versions lack this supplement and the verses) Now the entire Assembly makes Three Formal Prostrations to the sound of the Bell/Gong as the Abbot/Senior Priest recites:

ABBOT/SENIOR PRIEST Thus the Sangharama has been praised and we offer the merit of this recitation for its benefit.

When the Three Prostrations are completed, the Eastern and Western Ranks turn to face each other. They place there palms together at the position of salutation and then offer the STANDING Bow. The hands are then released. The Evening recitations are now ended and all now file out of the Great Shrine Hall unless there are additional Rites to be held. _

A PRATIMOKSA SUTRA for WESTERN LANDS THE PRATIMOKSA SUTRA

126 | P a g e

On the first and fifteenth days of the lunar calendar, or al such other times as the Abbot/Senior Priest or the traditions of the establishment direct, the Pratimoksa Sutra is recited.

At the appointed time, the Assembly gathers outside the Great Shrine hall (or other suitable place). All are dressed in proper clothing. At the sound of the Great Bell, the Assembly forms itself into two ranks of East and West. The Abbot/Senior Priest signals, the Hand Bell/Gong is struck, and the two files turn to face each other and make the "Standing" bow. All then turn to face the Hall. To the slow cadence of the Wooden Fish, all enter and take their accustomed places in the Eastern and Western quarters. The Abbot/Senior Priest is the last to enter; he goes to stand before the altar where he makes a bow of full Formal Prostration and offers three sections of incense on the Precious Tripod.

After the incense is offered, the Abbot/Senior Priest turns to face the Assembly, and at the sound of the Hand Bell/Gong, all offer the Standing bow in unison. Then the Abbot/Senior Priest begins the recitation.

INTRODUCTION

ABBOT/SENIOR PRIEST: Give Praise

127 | P a g e

ALL: To the One who is Free from Passion, the World Honored One. Give Praise to the Law which is Free from Delusion, the World Honored Dharma. Give Praise to Those who have renounced the World, the World Honored Sangha. All face altar and bow. Then the Abbot/Senior Priest turns to face the Assembly and speaks.

ABBOT/SENIOR PRIEST: I now proclaim the Vinaya Dharma so that the True Law is established for all time. These Precepts are the foundation of the Unlimited, Immeasurable Ocean of the Buddha 's Vinaya. This is the medicine for removing the poison of false views. I now recite these Precepts before the Assembly. This is the Ancient Custom, begun in time without beginning and set forth again by the Buddha of each age. Therefore, let these Precepts be accepted without hesitation by all those who wish to be released from suffering. This is the teaching of the Buddha, who said: "When I enter Nirvana, this Pratimoksa will be your teacher."

ABBOT/SENIOR PRIEST: This is the Incomparable and Profoundly Exquisite Dharma. It is rare that it can be met with, even in hundreds of thousands of millions of ages.

ALL:

128 | P a g e

We are now permitted to see it. We are now permitted to hear it. We are now permitted to accept it. We are now permitted to hold it. May we truly understand the meaning of these words of the Buddha!

ABBOT/SENIOR PRIEST: Venerable Ones, I will now recite the Pratimoksa according to the ancient tradition of our Order. When the question is asked, let those who are assembled here listen carefully, search their hearts diligently, and answer truthfully. If there are faults, let them be heard and confessed. If there are no faults, let there be silence. By this pure silence I will know that the Venerable Ones are also pure. Three times I will ask each question, and three times you shall have time to speak or to remain silent. Those who have faults to confess but do not speak up are in violation of the Precepts, for this is a deliberate lie and therefore an obstruction to the Way. So it has been declared by the Blessed One for us to follow; thus we are given a time to become pure if we have been at fault. Know that this is the Law for this recitation.

PRECEPTS WHOSE VIOLATION REQUIRES EXPULSION (Parajika Rules)

ABBOT/SENIOR PRIEST:

129 | P a g e

Venerable Ones, listen to me! These are the Four Rules that require expulsion from the Order.

1) If One of this Sangha, having been properly ordained and having accepted the Full Precepts, engages in adultery or impure conduct, defiling himself or others, such a one is expelled and cut off.

2) If One of this Sangha, having left the boundaries of the temple or monastery, takes from others, either by force or by guile, what is not freely given, and such theft is discovered so that such a one is brought before a worldly tribunal and this tribunal finds such a one to be guilty, saying "This one is a thief" or "This one has stolen by guile or fraud" .such a one is expelled and cut off.

3) If One of this Sangha, by intent or in anger, causes the death of a human being or one with the form of a human being, or employs some agent for this purpose, or by his actions or words encourages another to disregard his own life, to place his life in danger, or even to take his own life, or in any way recommends that dying is preferable to living, thus causing another's death, such a one is expelled and cut off.

4) If One of this Sangha, having no true understanding or knowledge, boasts of having attained the "Law above Men" or says: "I have the complete perfect enlightenment, the Treasury of the True Dharma Eye," and if such a one at 130 | P a g e

another time, whether asked or unasked, desiring absolution says: "Indeed, I neither know nor do I understand; when I claimed thus to know I was speaking falsely," unless this first was spoken because of pride, such a one is expelled and cut off. O Venerable Ones, I have recited the four laws requiring expulsion.

Whoever has committed one or another of these faults may not dwell or eat with this Sangha. As he was before, so he is after. Such a one has acquired the guilt that demands exclusion and ought not to live as a member of the Order. Therefore I ask you: Are you completely pure in these things? A second time I ask: Are you completely pure in this? A third time I also ask: Are all in this Assembly pure in these things? Since there is silence, I understand that this Sangha is completely pure in these things.

PRECEPTS WHOSE VIOLATION REQUIRES SUSPENSION Venerable Ones, I now recite the thirteen laws verging on expulsion which require open confession before the Assembly and absolution by the Assembly.

1) If One of this Sangha by pampering lustful thoughts is conquered by them, wantonly dissipating his energy, except in a dream, let such a one be suspended.

2) If One of this Sangha comes into contact with another person and touches them in a way that encourages lustful desires and a perverted mind in himself or this other, let such a one be suspended.

131 | P a g e

3) If One of this Sangha, having a corrupt mind, speaks to another in such a way as to corrupt that one also, encouraging adulterous conduct, let such a one be suspended.

4) If One of this Sangha, having a corrupt mind and lustful desires, advocates sexual favors saying: "Honored One, this is the highest act, that you minister to me who is pure in the Dharma and follows the Path of Virtue, " let such a one be suspended.

5) If One of this Sangha acts as an intermediary, bringing a man and a woman together, whether for the purpose of marriage or for a single act of intercourse, let such a one be suspended.

6) If One of this Sangha builds a house for personal use, care must be taken that it is no more than twelve of the Buddha's spans in length and seven of the Buddha's spans in width. Members of the Order should also be brought to the site so they might see it and discern that it does not require destruction and that it is good for wandering about, with access neither difficult nor dangerous. If such a one does not observe these regulations, let such a one be suspended.

7) If One of this Sangha causes the construction of a large house for the Sangha, having donors to bring this about, Members of the Order should be brought to the

132 | P a g e

site so they might see it and discern that it does not require destruction and that it is good for wandering about, with access neither difficult nor dangerous. If such a one does not observe these regulations, let such a one be suspended.

8) If One of this Sangha, due to anger or hostility, falsely accuses another of breaking the Precepts which call for expulsion, and at later time, either asked or unasked, confesses that the charge was made in malice, let such a one be suspended.

9) If One of this Sangha, being angry or resentful, takes one matter and calls it another so as to be able to falsely accuse another of breaking Precepts which call for expulsion, and at a later time, whether asked or unasked, confesses that the charge was made in malice. let such a one be suspended.

10) If One of this Sangha attempts to divide a Sangha which is harmonious or takes up a legal question so as to cause the taking of sides and persists in such a course, this one should be spoken to thus: "Venerable One, do not continue in this way, causing a division in this harmonious Sangha. Let us come to terms so as to be united and without dispute, dwelling peacefully, learning from one Master, being like milk and water, illuminating the Buddha's Dharma." If this one then abandons that course, that is good. But if this one does not give up that course, let him be questioned and admonished by othersonce, twice, even three times; if even at the third time such a one abandons that course, that is good. Should such a one, 133 | P a g e

having been spoken to in this way three times, not abandon that course, let such a one be suspended.

11) If there are comrades of one such as was spoken of in the previous rule and these comrades side with and follow the schism-minded one, saying to others: "Venerable Ones, do not speak of this one, neither good nor bad, for this one speaks according to the Dharma and Vinaya; this one speaks knowledgeably and what pleases this one pleases us also," then these comrades should be spoken to thus: "Venerable Ones, do not speak this way. The maker of schisms does not speak according to the Dharma or Vinaya. Do not say such a one speaks knowingly; likewise do not take delight in this division of the Sangha. Instead, among us should be harmony and the desire to see harmony, peace without disorder, learning from one Master, being like milk and water, illuminating the Buddha's Dharma." If they then abandon that course, that is good. But if they do not give up that course, let them be questioned and admonished by others-once, twice, even three times; if even at the third time such ones abandon that course, that is good. Should they, having been spoken to in this way three times, not abandon that course, let such ones be suspended.

12) If One of this Sangha lives in a fixed place, dependent on a household or community, and pollutes this living place by impure conduct so that all may see or hear of it, such a one should be told: "Venerable One, your conduct is disorderly and you bring disgrace upon yourself and the Order by your impure 134 | P a g e

living. All men see and speak of it. Now you must leave this place; depart and go elsewhere so that this disgrace is ended." If such a one replies to this admonition: "Venerable Ones, this Sangha is one-sided and foolish. Others have faults more serious than my own, yet no one speaks of them. I shall go my own way and you should do likewise," then such a one should be spoken to thus: "Venerable One, do not defame the Order in this way; do not say that this Sangha contains such persons. It is your conduct which is seen and spoken of to the discredit of all." Should such a one who is thus admonished thereupon leave this place and return to Pure Living, that is good; but should there be need for further admonition beyond the second and third time, let such a one be suspended.

13) If One of this Sangha, being of bad disposition, refuses to be spoken to according to the Dharma and the Vinaya, and if such a one when admonished on this account says, "Venerable Ones, do not speak to me of these matters, not of the good nor of the bad, and I will also not speak of these things to you, " let such a one be spoken to thus: "Venerable One, do not refuse to be spoken to. One who cannot be spoken to is not in accord with the Dharma and Vinaya; therefore do not be one like this. It is better that you be spoken to in accord with the Dharma and Vinaya, for it is by admonishing and helping one another that faults are discovered and eliminated. How else can this Sangha be in harmony with the Dharma of the Buddha, the Blessed One; how else can we be bound together? Venerable One, do not thus separate yourself from this principle." If such a one, having been spoken to thus, abandons this course. That is good. If not, let such a 135 | P a g e

one be admonished for a second and third time, and if the course is abandoned, that is good. But should such a one after even a third admonition not abandon this course, let such a one be suspended.

Venerable Ones, I have recited the thirteen Dharmas requiring suspension; the first nine call for immediate suspension, the others after three admonitions. If One of this Sangha has broken these Dharmas, willfully concealing it, such a one should be placed in isolation for a period equal to the period of concealment; c willingly or unwillingly should such a one be so confined. When the isolation period is ended, let such a one spend six nights undergoing joyful confession, repentance and reflection. When these six nights are completed, then with clear mind such a one should be summoned and, in accord with this Dharma, should be absolved. Twenty Pure Ones of this Sangha may absolve such a one; however, if there is but one less than twenty, there is no absolution and those who would conduct absolution with less that the full number shall be called blameworthy. This is the dharma. I now ask you: Are you completely pure in these things? A second time I ask: Are you completely pure? A third time also I ask: Are you completely pure in these things? Since there is silence, I understand that this Sangha is completely pure in these things.

PRECEPTS WITH VARIABLE CONSEQUENCES

Venerable Ones, I now recite the two unfixed Dharmas.

136 | P a g e

1) If One of this Sangha secretly goes with a member of the other or same sex to a place of concealment to commit an unchaste and adulterous act and, having been seen in this activity by a trustworthy householder who has taken the Five Precepts, is accused by this householder of an act that requires either expulsion, suspension or confession and absolution, and the one so accused admits the truth of the accusation, let such a one be dealt with according to the seriousness of the accusation, either by expulsion, suspension, or confession and absolution. This is the rule in this case.

2) If One of this Sangha secretly consorts with a member of the other or same sex and, having been seen where the commission of an unchaste and adulterous act is impossible but where impure pure speech is convenient, is accused by a trustworthy householder who has taken the Five Precepts of an act that requires either suspension confession and absolution, and the one so accused admits the truth of the accusation, let such a one be dealt with according to the severity of the offense, either by suspension or confession and absolution. This is the rule in this case.

Venerable Ones, I have recited the two unfixed dharmas. I now ask you: Are you completely pure in these things? A second time I ask: Are you completely pure in these things? A third time also I ask: Are you completely pure in these things? Since there is silence, I understand that this Sangha is completely pure in these things.

PRECEPTS REQUIRING CONFESSION AND FORFEITURE 137 | P a g e

Venerable Ones, I now recite the thirty rules requiring confession and forfeiture. 1) One of this Sangha, living in commune, who receives robes in addition to those merit robes ceremonially bestowed at the close of the summer retreat may retain them up to ten days without consecration. One who keeps them more than ten days must confess the fault and forfeit the property.

2) One of this Sangha, living in who, having received robes ceremonially at the close of the summer retreat, leaves the robes or any part of them someplace outside the confines of the community without the approval of the Prior of the Assembly or one senior to the Prior must confess the fault and forfeit the property.

3) One of this Sangha, living in commune, who has a full set of robes and at a time after the ceremonial bestowal of robes at the end of the summer retreat is offered material for making an additional robe may accept the material, but must complete the robe quickly. If the material is insufficient or the robe is incomplete, up to a month may be allowed to make up the deficiency or complete the robe. One who keeps the material or the uncompleted robe longer than a month must confess the fault and forfeit the property.

4) One of this Sangha, living in commune, who accepts a robe or the cloth for a robe from a junior of this Sangha who is not a relative, except as an equal or justifiable exchange, must confess the fault and forfeit the property. 138 | P a g e

5) One of this Sangha who has an old robe cleaned, repaired or mended by a junior of this Sangha who is not a relative must confess the fault and forfeit the property.

6) One of this Sangha who asks a householder who is not a relative for a robe, except under special circumstances, must confess the fault and forfeit the property. The special circumstances are when one's robe has been lost, stolen, destroyed, or become unsuitable for wear.

7) One of this Sangha who, under such circumstances, asks for a robe from an unrelated faithful householder may receive a replacement equal to that which was lost, stolen, destroyed or unsuitable. One who accepts robes in excess of this must confess the fault and forfeit the property.

8) If a householder has collected the price of a robe, intending to present a robe to a certain one of this Sangha who is not a relative, and this same one, uninvited or not knowing of the householders intentions, goes to this householder and says, "Excellent Friend, it would be quite good of you to purchase a robe for me, " and thereafter receives this robe, such a one must confess the fault and forfeit the property.

139 | P a g e

9) If several householders have collected the prices of several robes, intending to purchase robes for those of this Sangha who are unrelated to them, and one of the Sangha approaches them uninvited and says, "Excellent Friends, it is good of you to purchase robes for this Sangha; it would be quite good for all if the prices for two robes were combined so that one robe of superior quality could be purchased; likewise it would be excellent if I were to be given such a superior robe," and thereafter receives this robe, such a one must confess the fault and forfeit the property.

10) If a householder sends the price of a robe to a certain one of this Sangha living in commune and this gift arrives at the wrong time for receiving new robes, the one to whom the gift was sent should direct the giver thus: "Honored One, I thank you for this excellent gift, but because it is not the time for acquiring a new robe it is improper for me to accept it. However, there is one among this Sangha who holds such gifts in trust so that they may be given at the proper time. If you are still of a mind to give me this gift, send it to the Prefect of this Assembly and at the proper time I shall receive your gift." If the gift is thus transmitted to the Prefect this should be reported to the final recipient by the Prefect who should say: "Venerable One, the gift price of a new robe for you has been received from such and such a donor; at the proper time, come to me and your robe shall be provided." At the proper time, the one for whom the gift was given shall go to the Prefect so as to remind the Prefect of the need and gift. A person may go once, twice, even three times to remind the Prefect, and if the robe is thus presented,

140 | P a g e

this is good; if the robe is not presented, the person may return and stand before the Prefect in silent admonition and then go away, this also for once, twice or even three times. If the Prefect recollects the debt, well and good. If the debt is unrecollected and thus unpaid and the robe not given, one who goes an additional time and thus receives the robe must confess the fault and forfeit the property. If both the three verbal requests and the three silent admonitions fail to obtain the robe, the one for whom the gift was intended should inform the worthy person who made the offering, saying: "Honored One, the gift price for a robe which you sent to me some time ago and which you entrusted to the Prefect has not been used for the purpose intended. You should inquire into this and reclaim your gift, lest the offering be wasted." This is the correct rule for this sort of affair.

11) One of this Sangha who makes or purchases a mat or coverlet of silk must confess the fault and forfeit the property.

12) One of this Sangha who makes or purchases a mat or coverlet of luxurious or costly material must confess the fault and forfeit the property.

13) If One of this Sangha makes or purchases a mat or coverlet, let it be of sturdy material and of a dull color, as brown or gray; one who uses any other material must confess the fault and forfeit the property.

141 | P a g e

14) One of this Sangha who acquires a new mat or coverlet must retain and use this item for six years. One who for any reason comes to possess a new mat or coverlet prior to six years without the express permission of the Sangha must confess the fault and forfeit the property.

15) One of this Sangha who makes or purchases a new sitting cushion should take a piece of old cloth from a worn out sitting cushion, this piece to be one span in length and the same in width, and attach it to the new cushion so as to alter its new appearance. One who, in preparing a new cushion, does not follow this rule must confess the fault and forfeit the property.

16) A Wandering One of this Sangha may acquire a wool fleece or other cloth, as much as is needed, and if there is no one else to carry it, may carry it for a distance of thirty miles. One who carries excess baggage further than this must confess the fault and forfeit the property.

17) One of this Sangha who has an unrelated person who is junior to them wash, dye or card a wool fleece or otherwise prepare other cloth must confess the fault and forfeit the property.

142 | P a g e

18) One of this Sangha, living in commune but not assigned this duty on behalf of all, who takes or instructs another to receive any monies or precious metals for use as monies must confess the fault and forfeit the property.

19) One of this Sangha who engages in buying and selling as if he were a merchant must confess the fault and forfeit the good or proceeds.

20) One of this Sangha who deals in monies or pledges of money or property on his own behalf must confess the fault and forfeit the property.

21) One of this Sangha who gains an extra rice bowl may keep it for up to ten days without consecration and without receiving it officially. One who keeps it longer than ten days must confess the fault and forfeit the property.

22) One of this Sangha who, having taken up a desire for something excellent, acquires a new bowl when their old bowl is fit for use and has not been repaired in more than five places must confess the fault and forfeit the bowl. The bowl is forfeited in this way: the Assembly is gathered and the bowls of all compared. When the least bowl in the Assembly is determined, the new bowl is given in place of it and the least bowl given to the one at fault. This bowl is for this one and should not be changed or replaced until it is entirely broken. This is the correct way.

143 | P a g e

23) One of this Sangha who, having begged cloth or the makings of cloth, has a robe made from these materials by a weaver or tailor who is not a relative, thus incurring indebtedness, must confess the fault and forfeit the property.

24) If a householder has sent to a tailor to have a robe made for a certain one of the Sangha and if that one, not yet having received the robe, goes to the tailor uninvited and says to him: "This garment is for me and I ask that you do superior work on it; indeed, for superior work I shall give you an additional price," this one of the Sangha is at fault. One who does this must pay the extra price, even if he must go without in order to pay, and upon receiving the robe must confess the fault and forfeit the property.

25) One of this Sangha who gives a robe to another of this Sangha and then at a later time, due to anger or disagreement, takes back the robe or causes it to be taken back, saying, "I did not give this to you," must confess the fault and forfeit the robe to the one to whom it had been given.

26) One of this Sangha who is ill may store up, hold and use medicine in the form of clarified butter, oil, honey or molasses for up to seven days. If such a one is thus cured, it is good; if not, such a one should report this illness to the Prefect so that correct steps can be taken. One who, after the seven days, does not report the

144 | P a g e

illness but continues to hold and use these items must confess the fault and forfeit the property.

27) One of this Sangha, when it is but a month to the change of seasons, may search out suitable robes for the new season and, having found them, may, a half month before the change, begin to wear them. One who searches out robes for the changing season or, having found such robes, wears them prior to this time must confess the fault and forfeit the property.

28) If One of this Sangha unexpectedly receives a new robe at a time within ten days of the ceremonial time for robes at the end of summer retreat, such a one may retain this robe, laying it the aside until the ceremonial time so that it can be correctly presented. One who receives a robe before these ten days must confess the fault and forfeit the property.

29) One of this Sangha, either one who wanders or one who resides in commune, who, at the end of the Summer Retreat, after the fifteenth day of the eighth month, removes to some distant spot which may be fearful or dangerous may lay aside one or another of the three robes in a safe place as with a householder. In this way a robe may be left for up to six nights, but more than this is improper and one who leaves a robe longer than six nights must confess the fault and forfeit the property.

145 | P a g e

30) One of this Sangha who, having learned that persons desire to give Alms to the Assembly, intercedes and by whatever means is the sole recipient of the Alms, or takes and uses property of the Assembly as if it were personal property must confess the fault and forfeit the property.

Venerable Ones, I have recited the thirty rules requiring confession and forfeiture. I now ask you: Are you completely pure in these things? A second time I ask: Are you completely pure in these things? A third time also I ask: Are you completely pure in these things? Since there is silence, I understand that this Sangha is completely pure in these things.

PRECEPTS REQUIRING CONFESSION AND ABSOLUTION

Venerable Ones! I now recite the ninety rules that require confession and absolution.

1) If One of this Sangha tells a willful lie, this requires confession and absolution.

2) If One of this Sangha slanders or speaks insultingly of any person, this requires confession and absolution.

3) If One of this Sangha is guilty of hypocritical speech, this requires confession and absolution.

146 | P a g e

4) If One of this Sangha knowingly reopens a legal question that has been resolved according to Dharma and Vinaya, merely for the sake of reopening a question, this requires confession and absolution.

5) If One of this Sangha, not the supervisor of a temple, teaches the Dharma to one outside the Order and of the opposite sex in excess of five or six sentences, except in the presence of a discreet person, this requires confession and absolution.

6) If One of this Sangha teaches the Dharma, step by step, to an unordained person, this requires confession and absolution.

7) If One of this Sangha speaks of the offenses of a member of the Order to one who is not ordained, this requires confession and absolution.

8) If One of this Sangha speaks of the laws beyond the reach of men to one who is not ordained, even though what is said is the truth, this requires confession and absolution.

9) If One of this Sangha, having first given consent to the distribution of the Sangha's property, later objects saying, "The Venerable Ones, for the sake of friendship, seek to confiscate for their personal use accumulated property which belongs to this Sangha, " this requires confession and absolution. 147 | P a g e

10) If One of this Sangha, referring to this Pratimoksa, says, "Venerable Ones, what is the use of continually reciting these precepts; doing so only causes remorse, sorrow, confusion, and distress among the Order, " thus reviling the Precepts, this requires confession and absolution.

11) If One of this Sangha destroys and wastes various seeds and vegetables, this requires confession and absolution.

12) If One of this Sangha is vexing or abusive, this requires confession and absolution.

13) If One of this Sangha violates orders, this requires confession and absolution.

14) If One of this Sangha, living in commune, leaves his belongings in an improper place, setting them down and leaving them, not putting them away in a correct place, except with permission from a superior, this requires confession and absolution.

15) If One of this Sangha, having the use of the property of the Order, leaves it in an improper place, setting it down and leaving it, not putting it away in a correct place, except with permission from a superior, this requires confession and absolution. 148 | P a g e

16) If One of this Sangha, due to anger with another and disliking of the other's presence, throws out or causes this other one to be thrown out of a common residence belonging to the Order, this requires confession and absolution.

17) If One of this Sangha, knowing that some particular place is usually occupied by another of the Order, takes it, saying, "If this other one wants me to give up this place, let them tell me so," having no reason other than to cause discomfiture, this requires confession and absolution.

18) If One of this Sangha sits or sleeps in an elevated place on a chair or bed with loose or removable legs, thus endangering those below, this requires confession and absolution.

19) If One of this Sangha causes water to be poured or sprinkled out, knowing that the water contains living creatures who will thus be harmed, this requires confession and absolution.

20) If One of this Sangha in building a place of meditation uses excess materials, thus wasting those things provided, this requires confession and absolution.

21) If a Bhiksu, not having a commission to do so, instructs or admonishes Bhiksunis, this requires confession and absolution.

149 | P a g e

22) If a Bhiksu, even having a commission to do so, instructs or admonishes Bhiksunis at an unseemly hour, this requires confession and absolution.

23) If One of this Sangha says to others, "The Bhiksunis are being admonished for some worldly purpose," this requires confession and absolution.

24) If One of this Sangha, as a personal favor and not in exchange, gives a robe to an unrelated junior, this requires confession and absolution.

25) If One of this Sangha, as a personal favor and not in exchange, makes a robe for an unrelated junior, this requires confession and absolution.

26) If a Bhiksu and Bhiksuni travel together, except on allowed occasions, this requires confession and absolution. The allowed occasions are when traveling in the company of others or when there is the possibility of danger. This is the rule.

27) If a Bhiksu and a Bhiksuni who are not related board a single boat together, to go either upstream or downstream, except to cross to the opposite shore, this requires confession and absolution.

28) If One of this Sangha sits with an unrelated person of the opposite sex in secret or in a concealed spot, this requires confession and absolution.

150 | P a g e

29) If One of this Sangha stands or sits in secret with another of this Assembly of the opposite sex, this requires confession and absolution.

30) If One of this Sangha accepts food that has been procured by another, unless the donor knows that the food is for both, this requires confession and absolution.

31) One of this Sangha who is not ill may eat Alms food at an eating house for one day without traveling further. Taking a second day's meal requires confession and absolution.

32) Eating at an improper time, except on special occasions, requires confession and absolution. The special occasions are times of illness, hard work, travel, special rites, or a special meal made for all by a donor. This is the rule.

33) If One of this Sangha, living in commune, is absent from the common meal, except on special occasions, this requires confession and absolution. The special occasions are times of illness, hard work, travel, special rites, or a special meal made for all by a donor. This is the rule.

34) One of this Sangha who goes to the home of an Almsgiver and is earnestly invited to eat may take as much as two or three bowlfuls; then, on returning to the Temple, such a one should divide this food with the others there. Taking more

151 | P a g e

than two or three bowlfuls, except in the case of sickness, requires confession and absolution.

35) If One of this Sangha who has eaten what is offered and risen from the seat later accepts other food which is not left over from the meal that had been given, this requires confession and absolution.

36) If One of this Sangha, in seeking to annoy, invites another of the Order to eat food which is not left over, thus causing the other to be at fault, this requires confession and absolution.

37) If One of this Sangha eats at a forbidden hour, this requires confession and absolution.

38) If One of this Sangha eats spoiled or sour food, this requires confession and absolution.

39) If One of this Sangha, living in commune, partakes of food not given, except as prescribed as medicine by one who is qualified to treat illness, this requires confession and absolution.

152 | P a g e

40) These are foods declared by the Blessed One to be excellent: milk, cheese, butter, fish, and meat. If One of this Sangha who is not ill, in begging, asks specifically for these foods for personal use, this requires confession and absolution.

41) If One of this Sangha personally gives food to an ascetic, this requires confession and absolution.

42) If One of this Sangha who is invited to dine with an Almsgiver goes to other places to beg, either before or afterward, not having been commissioned by a competent authority to do so on behalf of others, this requires confession and absolution.

43) If One of this Sangha, being invited to dine in a place where there are many persons of the opposite sex, remains after the meal for an unnecessary time, this requires confession and absolution.

44) If One of this Sangha sits alone with one of the opposite sex, publicly behaving as if a worldly person, this requires confession and absolution.

45) If One of this Sangha speaks to another of the Order saying, "Venerable One, let us go together and thus jointly beg and take our meal," and then having done this together says, "Go, Venerable One, your company is no longer pleasant to me,"

153 | P a g e

having done so thinking, "If I make my rounds with such-and-such, surely I will receive more than I would have alone," this requires confession and absolution.

46) If One of this Sangha goes to see either a battle or a disaster, for the purpose of seeing only, this requires confession and absolution.

47) One of this Sangha who for some reason is required to go amidst an army may stay no longer than two or three days. If such a one dwells among an army longer than two or three days, this requires confession and absolution.

48) If One of this Sangha, being angry or ill-tempered, strikes a blow, this requires confession and absolution.

49) If One of this Sangha, being angry or ill-tempered, threatens a blow or threatens to use a weapon or makes a threatening gesture, this requires confession and absolution.

50) If One of this Sangha knowingly conceals the grave offenses of another of this Sangha, this requires confession and absolution.

51) If One of this Sangha knowingly consumes water containing living creatures, this requires confession and absolution.

154 | P a g e

52) If One of this Sangha, being in good health, makes a fire on the ground for warmth, or causes such a fire to be made, except during the correct season, this requires confession and absolution. The correct season is that time two months prior to and two months after the year's shortest day, or when the weather is unduly inclement and such fire is needed for survival. This is the rule.

53) If One of this Sangha, having given consent for formal acts to be done by the Assembly in accord with Dharma, later, because of anger or ill-temper, raises objections or removes the consent, this requires confession and absolution.

54) If One of this Sangha lies down for more than two or three nights in the same house with unordained persons who are not related to this one, this requires confession and absolution.

55) If a Fully Ordained One of this Sangha says: "As I understand the Dharma taught by the Blessed One, indulgence in those things declared to be hindrances is not sufficient to obstruct one's progress," this one should be spoken to thus: "Venerable One, do not speak this way; do not thus cause the Dharma to be misunderstood; as the Blessed One taught, so do we follow, because it is the True Dharma." If the one thus spoken to abandons the errant view, this is good. One who does not abandon it should be spoken to up to three times, and if the errant view is then abandoned, this is good. One who does not abandon the view even

155 | P a g e

after three times should be sent away from the harmonious Sangha until such time as this one is ready to confess the fault.

56) If One of this Sangha knowingly speaks or converses with a person who has not abandoned this errant view, or eats, dwells or practices with such a one, this requires confession and absolution.

57) If a Novice of the Order says: "As I understand the Dharma as taught by the Blessed One, indulgence in those things declared to be hindrances is not sufficient to obstruct one's progress, " this novice should be spoken to thus: "Do not speak this way; do not cause the Dharma to be thus slandered; as the Blessed One taught, so do we follow; this is the correct way for you and for us. " If upon being thus spoken to the novice abandons the errant view, this is good; but if not, let the novice be spoken to up to three times, and if the novice repents the errant view, this is good. But if the novice does not repent, even after the third time, let the novice be spoken to in this way: "From this day on, O Venerable One, do not say that the Blessed One, the Buddha, the Arhat, the Fully Enlightened One is your teacher; you can not be allowed to stay with us; you are not to be counted as part of the Order; you must now leave and are thus expelled. Whatever one of this Sangha knowingly treats kindly, lives with, or practices in common with an expelled novice must repent and confess the fault. 58) If One of this Sangha, knowing that a person talks in the way described above, does not keep the Law, holds false views and refuses to forsake them, yet bestows

156 | P a g e

Alms on this person, or practices, lodges, or seeks conversation with this person, this one of the Sangha must confess and be absolved.

59) If One of this Sangha, having obtained a new robe, does not disfigure it so that it can be worn without haughty demeanor, this requires confession and absolution.

60) If One of this Sangha who is not the Abbot/Senior Priest of a Monastery or the Superior of a Temple consecrates the robes of any junior, this requires confession and absolution.

61) Half-monthly bathing was declared by the Blessed One; if One of this Sangha bathes more frequently, except on allowed occasions, this requires confession and absolution. The allowed occasions are: during the hot season, during sickness, when there is much wind, when there is much rain, when a time of work is finished, or when nothing is used up by the bathing. These are the allowed occasions.

62) If One of this Sangha, living in commune, plays, splashes or acts without proper decorum in the communal bath, this requires confession and absolution.

63) If One of this Sangha purposely deprives an animal of life, this requires confession and absolution.

157 | P a g e

64) If One of this Sangha is angry with another of the Order and does not in a short time put away this anger, this requires confession and absolution.

65) If One of this Sangha acts toward another in an unseemly manner, without consideration or decorum, or distracts another as by tickling with the fingers, this requires confession and absolution.

66) If One of this Sangha frightens another, this requires confession and absolution.

67) If One of this Sangha hides the property of another, whether in jest or for any other reason, this requires confession and absolution.

68) If One of this Sangha, after giving a robe to another of the Order, thereafter takes up this robe and wears it, not having properly received it back, this requires confession and absolution.

69) If One of this Sangha, being ill-tempered or angry, accuses a pure and faultless one of breaking the rules requiring suspension by the Assembly, this requires confession and absolution.

70) If One of this Sangha intentionally causes remorse for another of the Order, thinking, " I will not allow this one to be at ease, " this requires confession and absolution.

158 | P a g e

71) If One of this Sangha proceeds on even a small journey with a group having thievish intent or disposition, this requires confession and absolution.

72) If One of this Sangha ordains a person less than twenty years old to either the Ten Vows or the Full Vows, that person is not ordained and the one performing the rite has committed a fault that requires confession and absolution.

73) If One of this Sangha engages in common work, as if a laborer, benefiting only that one and not for the good of the Order, or without approval from a competent authority, this requires confession and absolution.

74) A four month invitation to reside with a devoted householder may be accepted by one of this Sangha; more than that requires confession and absolution, except with regard to special invitations, new invitations, invitations relating to a special time, or permanent invitations. This is the law in these cases.

75) If One of this Sangha, being admonished by others of the Order thus: "This precept should be practiced by the Venerable One," replies: "Venerable Ones, I cannot learn or abide by this law at this time; instead, I shall go to someone of this Order who is more learned in the Sutras, the Vinaya or the practice than you and ask this one or others to satisfy my understanding, " this one, speaking thus, is at fault and must confess and be absolved. This precept should be carefully studied by those who earnestly desire to know the Way.

159 | P a g e

76) If One of this Sangha, hearing others of the Order quarreling, bickering or disputing, stands silently and unseen so as to overhear, thinking, "I shall remember what is said," and having no other purpose, this requires confession and absolution.

77) If One of this Sangha, when the Sangha is engaged in discussion, rises up from his seat without permission from one competent to give it, except when there is reason, this requires confession and absolution.

78) If One of this Sangha, when the Sangha is engaged in discussion, finding that the decision of the Sangha is not in accord with his own wishes in a matter, rises up and departs for this reason and this reason only, this requires confession and absolution.

79) Conduct which is disrespectful requires confession and absolution.

80) Becoming intoxicated, either by food, drink, medicine, or thoughts, requires confession and absolution.

81) If One of this Sangha makes items of bone or horn, this requires confession and absolution.

160 | P a g e

82) If One of this Sangha makes or ascends to a high seat, acting more like a worldly ruler on a throne than a member of the Order, this requires confession and absolution.

83) If One of this Sangha makes a sitting mat of an unseemly size, more than two to two and a half spans in length and one and a half to two spans in width, this requires confession and absolution.

84) If One of this Sangha is asked about the giving of robes and does not explain that silk robes and items made from animal products are inappropriate for wear by those of this Order, this requires confession and absolution.

85) If One of this Sangha, having had no opportunity to advise Almsgivers of the above rule, is given robes of silk or items made from animal products, this one shall thereupon explain the rule to the Almsgiver. Then this one shall set these items aside until they are purified by another for use in this Sangha. If they are used or worn before being purified, this requires confession and absolution.

86) If One of this Sangha, living in commune, leaves the communal area without the permission of a competent authority, this requires confession and absolution.

87) If One of this Sangha intrudes upon a family knowing it is this family' s meal time, this requires confession and absolution.

161 | P a g e

88) If One of this Sangha mindlessly digs in the ground, disturbing life as opposed to engendering it, this requires confession and absolution.

89) If One of this Sangha takes delight in jewels or those items called jewels by other men or has and takes pride in any manner of worldly acquisition, saying, "This is superior to that, " this requires confession and absolution.

90) If One of this Sangha, when hearing the Pratimoksa recited, says: "Venerable Ones, just now do I understand the meaning of this recitation, " and if those hearing this know that this one has previously spoken in this way and, not twice, but even three times or more has been instructed in these Dharmas, they shall say: "Venerable One, if you were ignorant of these Dharmas it is because you did not listen respectfully, you did not give due attention, you did not make inquiries, you did not practice clear-eyed meditation; your mind has thus been divided but the weight of your prior actions is yours still; thus, even now you must give up those things improperly acquired or forbidden, confess your error, endure your penance and make full restitution for your wrongs. This cannot be avoided by you if you hope to remain with us. Therefore, Venerable One, even for this you must confess and be absolved."

Venerable Ones, you have now heard the ninety rules that require confession and absolution. I now ask you: Are you completely pure in these things? A second time I ask: Are you completely pure in these things? A third time also I ask: Are you completely

162 | P a g e

pure in these things? Since there is silence, I understand that this Sangha is completely pure in these things.

PRECEPTS REQUIRING PUBLIC CONFESSION

Venerable Ones! I now recite the four faults to be confessed in the presence of the Sangha.

1) One of this Sangha who, not being ill, accepts and eats those alms gathered by an unrelated novice is guilty of a fault that should be expiated thus: The errant one shall stand in the presence of others of this Sangha and say: "Venerable Ones! I have fallen into an unwholesome position; I am blameworthy. Therefore I confess my fault, according to the correct dharma."

2) One of this Sangha who goes to the house of a layman to eat, with or without the company of others of this Sangha, and finds there a novice or one who is assuredly junior to them acting as if an instructor, saying "Give rice to this one, give sauce to that one," should say: "Hold, Venerable One, it is not correct that you speak thus." Such a senior one who, lacking courage, fails to say this, upon returning to the hall should confess the failure in the presence of others of this Sangha saying: "Venerable Ones! I have fallen into an unwholesome position; I am blameworthy. Therefore I confess my fault, according to the correct dharma."

163 | P a g e

3) If certain families have been appointed by this Sangha to be the residences of those in training or resorts for study or for those who are ill and one of this Sangha who is in good health goes for Alms to such a place, uninvited, this one is guilty of a fault that should be expiated thus: The errant one shall stand in the presence of others of this Sangha and say: "Venerable Ones! I have fallen into an unwholesome position; I am blameworthy. Therefore I confess my fault, according to the correct dharma."

4) One of this Sangha who, living as a solitary ascetic, dwells in a place that is distant from the others and dangerous and does not warn those Almsgivers who support him so that they do not harm themselves by bringing alms, unless this one is ill, is guilty of a fault that should be expiated thus: The errant one shall stand in the presence of others of this Sangha and say: "Venerable Ones! I have fallen into an unwholesome position; I am blameworthy. Therefore I confess my fault, according to the correct dharma."

Venerable Ones, I have recited the four faults requiring public confession. I now ask you: Are you completely pure in these things? A second time I ask: Are you completely pure in these things? A third time also I ask: Are you completely pure in these things? Since there is silence, I understand that this Sangha is completely pure in these things.

PRECEPTS WHICH SHOULD BE OBSERVED

Now, Venerable Ones, hear the many rules that one of the Sangha ought to learn. 164 | P a g e

1) "I will dress in seemly inner robes" precept which should be observed.

2) "I will dress in a correct outer robe" is a precept which should be observed.

3) "I will not enter a layman's house with my robes tucked up" is a precept which should be observed.

4) "I will not enter a layman's house with my robes disarrayed" is a precept which should be observed.

5) "I will not sit in a layman's house with my robes disarrayed" is a precept which should be observed.

6) "l will not enter a layman's house with my head covered" is a precept which should be observed.

7) "I will not sit down in a layman's house with my head covered" is a precept which should be observed.

8) "I will behave with restraint when outside the monastery" is a precept which should be observed.

165 | P a g e

9) "I will have my body well covered when outside the monastery" is a precept which should be observed.

10) "I will go about my business quietly when outside the monastery" is a precept which should be observed.

11) "I will observe proper decorum when outside the monastery" is a precept which should be observed.

12) "I will not move with an undignified or clownish gait when outside the monastery" is a precept which should be observed.

13) "I will not adopt an unseemly posture when outside the monastery" is a precept which should be observed.

14) "I will not go on begging rounds with my head shaking" is a precept which should be observed.

15) "I will not go on begging rounds with my body shaking" is a precept which should be observed.

16) "I will not go on begging rounds with my arms shaking" is a precept which should be observed.

166 | P a g e

17) "I will not enter a layman's house joking or laughing boisterously" is a precept which should be observed.

18) "I will not sit down in a layman's house joking or laughing boisterously" is a precept which should be observed.

19) "I will not sit down in a layman's house until I have been invited to do so" is a precept which should be observed.

20) "I will not sit in a layman's house in an immodest or undignified manner" is a precept which should be observed.

21) "I will accept alms food respectfully" is a precept which should be observed.

22) "I will receive food with my mind collected and calm" is a precept which should be observed.

23) "I will eat what is given without picking and choosing" is a precept which should be observed.

24) "I will not accept more than fills the bowl to the brim" is a precept which should be observed.

167 | P a g e

25) "When in good health I will not seek for any particular foods" is a precept which should be observed.

26) "I will not look for more by covering one food with another" is a precept which should be observed.

27) "I will not be envious because others have obtained more food or food superior to mine" is a precept which should be observed.

28) "I will concentrate my mind on the gifts in my own bowl" is a precept which should be observed.

29) "I will not, when eating, look into the bowl of another" is a precept which should be observed.

30) "I will hold my bowl firmly so as to avoid spilling a single grain" is a precept which should be observed.

31) "I will hold my bowl firmly so as to avoid spilling a single drop" is a precept which should be observed.

32) "I will not leave behind a portion in my bowl" is a precept which should be observed. 168 | P a g e

33) "I will not drop a single grain to be wasted" is a precept which should be observed.

34) "I will not rinse the bowl, throwing out water and food together" is a precept which should be observed.

35) "I will not throw away remains of food with the bowl" is a precept which should be observed.

36) "I will not stuff my mouth while eating" is a precept which should be observed.

37) "I will eat alms food in silence" is a precept which should be observed.

38) "I will not eat overly large mouthfuls" is a precept which should be observed.

39) "I will not speak when there is food in my mouth" is a precept which should be observed.

40) "I will not open my mouth wide when placing food in it" is a precept which should be observed.

41) "I will not eat greedily" is a precept which should be observed.

169 | P a g e

42) "I will not play with my food" is a precept which should be observed.

43) "I will not allow my eating to make noise" is a precept which should be observed.

44) "I will not lick my fingers" is a precept which should be observed.

45) "I will not lick the bowl" is a precept which should be observed.

46) "I will not defile the food vessels with unclean hands" is a precept which should be observed.

47) "I will not place my bowl on the ground in an unprotected spot" is a precept which should be observed.

48) "I will not place my bowl on a spot where it could easily fall" is a precept which should be observed.

49) "I will not accept drinking water with living creatures in it" is a precept which should be observed.

50) "I will not sprinkle a nearby person with water from my eating and cleaning" is a precept which should be observed.

170 | P a g e

51) "I will not throw away food-cleaning water in an improper place" is a precept which should be observed.

52) "I will not ease nature over any living herb " is a precept which should be observed.

53) "I will not ease nature in clean water" is a precept which should be observed.

54) "I will not ease nature in an immodest or vulgar manner" is a precept which should be observed.

55) "Standing, I will not teach the Dharma to one who is sitting, unless that person is ill" is a precept which should be observed.

56) "Sitting, I will not teach the Dharma to one who is lying down, unless that person is ill" is a precept which should be observed.

57) "Seated on a low seat, I will not teach the Dharma to one who is seated on a high seat, unless that person is ill" is a precept which should be observed.

58) "I will not stand beside the road and teach the Dharma to a person traveling on the road" is a precept which should be observed.

171 | P a g e

59) "I will not follow behind and teach the Dharma to a person traveling ahead of me" is a precept which should be observed.

60) "I will not teach the Dharma to a person whose garments are disarrayed, unless that person is ill" is a precept which should be observed.

61) "I will not teach the Dharma to a person who is attired in an unseemly or disrespectful fashion, unless that person is ill" is a precept which should be observed.

62) "I will not teach the Dharma to any person in military uniform, unless that person is ill" is a precept which should be observed.

63) "I will not teach the Dharma to a person whose head is covered, unless that person is ill" is a precept which should be observed.

64) "I will not teach the Dharma to a person who is standing in an inattentive manner, unless that person is ill" is a precept which should be observed.

65) "I will not teach the Dharma to any person wearing shoes" is a precept which should be observed.

172 | P a g e

66) "I will not teach the Dharma to a person who is mounted or on a litter, unless that person is ill" is a precept which should be observed.

67) "I will not teach the Dharma to a person who is holding a stick, unless that person is ill" is a precept which should be observed.

68) "I will not teach the Dharma to a person who is holding a weapon, unless that person is ill" is a precept which should be observed.

69) "I will not live in a shrine, except to guard it" is a precept which should be observed.

70) "I will not conceal precious things in a shrine, except to protect them" is a precept which should be observed.

71) "I will not enter a shrine with forbidden items" is a precept which should be observed.

72) "I will not sit under a shrine, nor otherwise defile it" is a precept which should be observed.

73) "I will not place a figure of the Buddha in a lower chamber and reside myself in an upper one" is a precept which should be observed.

173 | P a g e

74) "I will clasp my hands respectfully when I approach a senior of the Order" is a precept which should be observed.

75) "I will be attentive and grateful for all explanations given by a senior of the Order" is a precept which should be observed.

76) "I will respectfully bow when I am approaching or approached by a senior of the Order" is a precept which should be observed.

77) "I will work with consideration when working with a senior" is a precept which should be observed.

78) "I will not waste time" is a precept which should be observed.

79) "I will not ask empty questions of a senior" is a precept which should be observed.

80) "I will not take food nor sit down before all those present who are senior to me have done so" is a precept which should be observed.

81) "I will be respectful to members of other Sanghas as if to my own teachers" is a precept which should be observed.

174 | P a g e

82) "I will always bow when leaving the presence of a senior" is a precept which should be observed.

83) "I will not criticize explanations and conduct that I do not understand" is a precept which should be observed.

84) "I will perform my assigned duties with humility" is a precept which should be observed.

85) "I will perform my assigned duties with respect" is a precept which should be observed.

86) "I will perform my assigned duties with diligence" is a precept which should be observed.

87) "I will not speak of other sects of Buddhism with contempt" is a precept which should be observed.

88) "I will not take even silent credit for the work of others" is a precept which should be observed.

175 | P a g e

89) "I will not take even silent credit for the understanding of others" is a precept which should be observed.

90) "I will not give quick opinions of things beyond my understanding " is a precept which should be observed.

91) "I will regard wearing my robe as a sacred trust" is a precept which should be observed.

92) "I will regard wearing my kesa as a sacred trust" is a precept which should be observed.

93) "I will regard the spreading of the Dharma as a sacred trust" is a precept which should be observed.

94) "I will not raise myself above any other living being" is a precept which should be observed.

95) "I will not engage in 'learned debate' to prove the worth of my own understanding" is a precept which should be observed.

96) "I will not take advantage of the confusion of others" is a precept which should be observed.

176 | P a g e

97) "I will remember that the karma of thoughts is no less an obstacle to selfcultivation than the karma of deeds" is a precept which should be observed.

98) "I will honor each morning as if it were the day of my own Enlightenment" is a precept which should be observed.

99) "I will not bring criticism on my teacher or my Ancestors in the Dharma" is a precept which should be observed.

100)

"I will live each moment as if it were the first and last" is a precept which

should be observed.

Venerable Ones, I have recited the many precepts which should be observed. I now ask you: Are you completely pure in these things? A second time I ask: Are you completely pure in these things? A third time also I ask: Are you completely pure in these things? Since there is silence, I understand that this Sangha is completely pure in these things.

PRECEPTS FOR ENDING LITIGATION

Venerable Ones! Hear now the seven rules for resolving legal disputes. If One of this Sangha is involved in a matter requiring legal action, it ought to be settled quickly and ended. 1) If the case has a number of parties, let them all be present or represented.

177 | P a g e

2) If the case requires mindful reflection and deliberation, let it not be decided in haste.

3) If the case requires a clear-cut and unmistakable verdict, let the sentence be specific and precise.

4) If the case is one for which there is precedent, let it be decided in accord with such precedent.

5) If the case is unique and cannot be decided by precedent, let it be investigated and an independent decision and verdict be given.

6) Let all cases be decided by a consensus of the majority.

7) At the conclusion of each case, let the ballots taken, and with them the issue at question, be buried. In this way the finality of the judgment is certain.

Venerable Ones, you have now heard the seven rules for resolving legal disputes. I now ask you: Have these rules been followed and are you thus completely pure in these things? A second time I ask: Are you completely pure in these things? A third time also I ask: Are you completely pure in these things? Since there is silence, I understand that this Sangha is completely pure in these things.

178 | P a g e

ABBOT/SENIOR PRIEST: Unwavering commitment is the supreme practice, nirvana is the crowning goal, said the Buddhas. One who harms others is not of the Sangha; one who treats them without respect is not a sramana.

By exerting effort, one who has vision avoids blameworthy acts; so also does one who is wise avoid the confusion in the world of men.

To not speak against others nor harm them, to practice the Precepts of the Pratimoksa, to be moderate in eating and diligent in the cultivation of virtue: these are the Teachings of the Buddhas.

Just as the bee receives the flowers' nectar, yet does not disturb the color or scent, then flies away, so should one of the Order receive life.

Do not dwell on the faults of others, nor investigate what they have done or not done instead, look thoroughly into your own faults and errors.

Because of this, one who is wise and trained in the steps of the Sage does not take delight in his mental prowess or knowledge; instead, he mindfully defends his tranquility and thus escapes sorrows.

179 | P a g e

By giving one increases merit, by restraint one does not increase enmity; thus the Virtuous One renounced evil, and in the cessation of suffering and klesas, attained the Other Shore.

Cease to do evil, do only good, and completely subdue one's own mind: this is the Teaching of the Buddhas.

Therefore it is excellent to restrain the body, it is excellent to restrain the speech; indeed, there is not a single activity in which restraint is not excellent! From this, a Priest who is harmonious to this teaching will be released from all suffering and escape the Wheel of Birth and Death.

One who is guarded in speech and whose thought is also restrained-whose activities are not blameworthy-becomes purified in moment after moment and in the end attains the Way that the Blessed One proclaimed.

Therefore, the Buddhas and Sons of the Buddha and all true Followers of the Way respect this Pratimoksa, and by being respectfully in harmony with it, obtain the Faultless Path of Nirvana.

Go forth, then, holding fast to this Teaching of the Buddhas; destroy the armies of the Lord of Death, like an elephant destroys a house made of straw.

180 | P a g e

One who will diligently cultivate this Dharma and Vinaya can abandon Birth, Death and Samsara, and completely end all suffering.

ABBOT/SENIOR PRIEST: Thus we have recited this Pratimoksa so that the Blessed Dharma Way will prosper and so that morality and upright conduct can be protected by those who hear, accept, recite and hold this Sutra.

ALL: We pray that whatever merit is gained from this recitation of the Buddhas' Pratimoksa be given to the Ten Directions and Three Realms so that in the end all living beings will be saved!

The Pratimoksa is concluded.

Gathas in Praise of the Buddha Amitabha Composed by Dharma Teacher T'an-luan

181 | P a g e

Namo to the Buddha Amitabha!

[Verse 1]

Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha! 1:1 Presently to the West, past this world Beyond ten thousand kotis of ksetras, there is a land of peaceful happiness.

There the Buddha, the World Honored One, is called Amitabha. I vow to be reborn, take refuge, and prostrate myself there.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

1:2 He became a Buddha by passing through ten kalpas time, And his lifespan from now on is without any measure.

The light of the dharma-kaya spins out to pervade the dharma-dhatu. Because it illuminates the darkness of the world, I prostrate myself.

182 | P a g e

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

1:3 The brilliant light of his wisdom cannot be measured, And so that Buddha is also known as Infinite Light.

Measurable marks conceal that blazing light And that is why I prostrate myself to the true wisdom.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha! [421a]

1:4 The light of liberation spins out unrestricted and uniform And so that Buddha is also known as Boundless Light.

Concealing that light, sensation parts ways and there is nothing And that is why I prostrate myself to the equanimity of awakening.

I vow to be reborn with the sentient beings in the land of peaceful happiness.

183 | P a g e

Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

1:5 His light is vast and unobstructed like space And so that Buddha is also known as Unobstructed Light.

Everything that has obstructions conceals the light's blessing And that is why I prostrate myself to the difficult to conceive.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

1:6 His light of purity shines without any opposition And so that Buddha is also known as Unopposed Light.

The karmic bonds of those who meet this light are removed And that is why I prostrate myself to the ultimate refuge.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

184 | P a g e

1:7 The brilliant illumination of that Buddha's light is the very best And so that Buddha is also known as the King of Brilliant Light.

The darkness of the three Hellish paths conceals the light's edification And that is why I prostrate myself to that great Arhat.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

1:8 His bright and clear light of enlightenment is the transcendence of form And so that Buddha also known as Pure Light.

The wicked defilments of one who experiences that illumination are removed And it is because they are liberated that I bow my head.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

1:9 His light of compassion is distantly inclusive in giving peace and happiness And so that Buddha is also known as Joyous Light.

185 | P a g e

In the places where that light reachs the Dharma is enjoyed And that is why I prostrate myself to that great peaceful consolation.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

1:10 That Buddha's light can destroy the darkness of ignorance And so he is also known as Light of Wisdom.

Because the three vehicle congregations of the all the Buddhas All together praise them, so too I prostrate myself.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

1:11 His brilliant light pervasively illuminates at all times And so that Buddha is also known as Uninterrupted Light. [421b]

Because of the power of hearing of this light, the thought is uninterrupted. Because they are reborn there, I bow my head.

186 | P a g e

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

1:12 That light is, except for the Buddha, not fathomable And so that Buddha is also known as Difficult to Conceive Light.

The Buddhas of the ten directions praise rebirth And because they commend its merits, I prostrate myself.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

1:13 His spiritual light is free of marks and cannot be named And so that Buddha is also known as Inexpressible Light.

The origin of his light is the achievement of Buddhahood's shining radiance. Because of the Buddhas' praise, I bow my head.

I vow to be reborn with the sentient beings in the land of peaceful happiness.

187 | P a g e

Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

1:14 The brilliance of his light surpasses the sun and moon And so that Buddha is also called Light that Transcends the Sun and Moon.

The Buddha Shakyamuni's praise and honor is unending And that is why I prostrate myself to his unequalled equality.

I vow to be reborn with the sentient beings in the land of peaceful happiness.

[Chorus]

Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

His commiseration is protection covering us Causing the Dharma seed to grow and develop

In this life and the next. I pray that that Buddha will always gather us up!

I vow to be reborn with the sentient beings in the land of peaceful happiness.

188 | P a g e

Namo to the thought of taking refuge in and prostrating to that Western world of Bliss and the Bodhisattva Avalokiteshvara!

I vow to be reborn with the sentient beings in the land of peaceful happiness.

Namo to the thought of taking refuge in and prostrating to that Western world of Bliss and the Bodhisattva Mahasthama!

I vow to be reborn with the sentient beings in the land of peaceful happiness.

Namo to the thought of taking refuge in and prostrating to that Western world of Bliss and the pure oceanic assembly of bodhisattvas!

I vow to be reborn with the sentient beings in the land of peaceful happiness.

Universally teaching the sangha, father and mother, as well as being a good friend to the sentient beings of the dharma-dhatu, he ends the three obstacles. Equally being reborn in the land of the Buddha Amitabha, they take refuge and repent.

[Verse 2]

189 | P a g e

Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:1 The first assembly of the Buddha Amitabha Are shravakas and bodhisattvas whose number is measureless. [421c]

Their spiritual penetration is skillful, wondrous, and cannot be calculated And that is why I prostrate myself to that vast assembly.

I vow to be reborn with the sentient beings in the land of peaceful happiness.

Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:2 Peaceful and happy are the measureless mahasattvas, Who all shall in a single birth they fill the Buddha's dwelling place.

Governed by their root vows, those great oaths, They universally wish for the liberation of sentient beings.

These ones are a jeweled forest, a heap of merits. Single-mindedly, I salute them and prostrate myself.

190 | P a g e

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:3 The shravakas of the land of peace and happiness They glow a xun in radius as if a river of stars.

The bodhisattvas' glow extended four thousand li As if the full Autumn moon that reflects purple gold.

They collect the treasury of the Buddha Dharma for sentient beings And so I bow my head to that ocean of great thought.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:4 Furthermore, Avalokiteshvara and Mahasthama Were the very best in the assemblies.

Their compassionate light brightly lit a chiliocosm. Attending to that Buddha on his left and right, displaying a spiritual deportment,

191 | P a g e

Their liberation from conditions was not for a moment interrupted As when the ocean and lake do not disappear.

Thus is the great empathy of Mahasthama. Single-mindedly, I prostrate myself and bow my head.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:5 There are sentient beings born there who are peacefully happy All endowed with the thirty-two marks

Their wisdom fulfilling and entering the profound Dharma Reaching at last the site of enlightenment, necessarily without impediments.

According to fruition of faculties blessed and dull, they persevere These two perserverences reach to the point of being inestimable.

In their former lives they were always masters of the five powers And they arrive at the Buddha and not again at heretical or wicked destinations.

192 | P a g e

He removes beings from the five periods of decay in other directions And reveals to them equally as the great Shakyamuni.

Being born in the land of peaceful happiness and achieving its great blessing, This is why to this thought I prostrate myself.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:6 The bodhisattva of Peaceful Happiness receive the Buddha's spirit And in a short time go in the ten directions

To innumerable Buddha worlds, Paying homage and making offerings to the Tathagatas [422a]

Of flowers, incense, and musicians from mindfulness are shown; And jeweled canopies, banners, and flags produced at will.

The jewels of that most extraordinary world are unnamable. The scattered flowers among the offerings are exceptionally precious.

Magically made flower heaps glow brightly

193 | P a g e

And the incensed winds are unlimited.

The flower heaps that are small are four hundred li tall And reach a size that entirely covers a single world.

Following the above, they next magically leave, The bodhisattvas being completely contented.

From empty space, they celebrate heaven's happiness, Musically praising virtue with song, spreading word of the Buddha's wisdom.

Once they had listened to and received the Sutra Dharma offerings And had yet to consume them, they then returned to the excellent space.

Their spiritual power is sovereign and unfathomable. Therefore, I bow my head to these unsurpassed worthies.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:7 The bodhisattvas of that Peaceful and Happy Buddha land Are men able to speak widely in accordance with wisdom.

194 | P a g e

They get rid of the myriad things they possess, Their purity being like the lotus blossom that does not get dirtied.

They go, come, advance, and stop like a boat among waves. They blessed and peaceful because they endeavor to depart from 'yes' and 'no'.

That being done, it is just as emptiness cuts away the two just so, their wisdom blazes, lighting the long night.

Being capable of the three insights and six perfections. The myriad practices of these bodhisattvas pierces the mind and eye.

Thus their merit is without bounds or measure. This is why I prostrate myself to those minds.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:8 The voice-hearer and bodhisattva congregations of Peaceful Happiness Are men and gods whose wisdom is all penetrating.

195 | P a g e

Their bodily appearance is an adornment without any great differences. It is only because they follow other directions that they are divided and named.

The countenance of their faces are straight, proper, and incomparable. Pure, fine, and wondrous are their bodies, not of men or gods.

These bodies of space inexistent are without the slightest substance. This is why I bow my head to the power of equality.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:9 Those who venture to be born in the Land of Peaceful Happiness They will all abide in a heap of right concentrations.

The mistaken concentrations are not used in that land, there are none. Because the Buddhas are all praised, I bow my head.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

196 | P a g e

2:10 Those who hear the Buddha Amitabha's epithet They who have a faithful mind who hear it will be elated and consoled, [422b]

Arriving with one recollection at the highest mind And transferring that to the vow to be reborn, they then go there.

Simply for the elimination of the five contrary slanders of the true Dharma, That is why I bow my head and vow to be reborn there.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:11 The ranks of bodhisattvas and voice-hearers In this world have no comparison elsewhere.

Shakyamuni's unobstructed skill in discourse Established the provisions leading to the display of a small portion.

Most valuable are the mendicants, comparable to Gods, Gods who themselves are comparable to gold-wheel kings.

Thus it is sequentially through the six heavens,

197 | P a g e

Each in turn having characteristics and appearances like the first.

With the heavenly forms they resemble them, Hundreds of thousands of millions doubling that of those not of their kind.

The power of their vows can act on the Dharma canon. I prostrate myself to the power of those great minds.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:12 The gods and men who all have adopted that, None of them have not commended it and wished that they should mindfully perfect it.

One jewel, two jewels, or immeasurable jewels According to their mind are conjured up and given as implements.

In the palace halls, the drink and food are all like these. That is why I bow my head to the Buddha who is without praise.

I vow to be reborn with the sentient beings in the land of peaceful happiness.

198 | P a g e

Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:13 Those who are reborn all are endowed With a body of pure form, incomparable.

Their spiritual penetrations, merits, palace halls, Clothing, and ornaments are decorated as in the six heavens.

Should they have a container, a jeweled bowl, it spontaneously attains A hundred flavored feast, instantly being filled.

Seeing form, smelling fragrances, the mind does eat it And it immediately satisfied, the sensations agreeable and pleasant.

And while those flavors are pure, none are attached to them. Once finished, the meal is magically removed in a moment and again appears.

At ease peacefully, comfortably content, arriving at Nirvana; This is why I to this thought prostrate myself.

I vow to be reborn with the sentient beings in the land of peaceful happiness.

199 | P a g e

Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:14 The bodhisattva congregations of the Buddha lands in the ten directions As well as the bhiksus born in Peaceful Happiness

Are measureless, countless, and inestimable. Those who have been born, presently being born, and shall be there are also so.

They had already made offerings to a measureless number of Buddhas And gathered up hundreds of thousands of solid and firm Dharmas.

Thus are the great worthies who are reborn there. This is why I bow my head to Amitabha.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:15 If one hears Amitabha's virtuous name He is elated, praising and revering him, the mind taking refuge.

Down to the single thought, he attains a great benefit.

200 | P a g e

Therefore, in order to be endowed with the jewel of virtue

Establishing it fully in a great chiliocosm burning, And should straightaway transcend it upon hearing the Buddha's name.

Hearing Amitabha they will not again reverse themselves. This is why to that thought I prostrate myself.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:16 The spiritual power without exhaustion of Amitabha The measureless Buddha in the ten directions do praise.

The Buddha lands that number like sand grains to the East, There the bodhisattvas that are numberless all go to meet with him

And again to make offerings to the Land of Peaceful Happiness. The great congregations of bodhisattvas and voice-hearers

Listen to and receive the Sutra Dharma, promulgating, treading, and transforming it. From the remaining nine directions, they are also so.

201 | P a g e

The Tathagata Shakyamuni spoke gatha verses [saying as much]. Because of such measureless virtue, I bow my head.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:17 The measureless congregation of bodhisattvas who come In order to sow the roots of virtue and pay their respects.

Some memorialize with pleasant songs commending the Buddha; Some make verses about the Buddha's wisdom illuminating the world;

Some make offerings with heavenly flowers and clothing; And some look upon the Pure Land and set forth vows.

Thus, the noble congregations who appear before him The eight brahma voices that bestow to them the prediction of Buddhahood,

And all of the bodhisattvas improve their practice of vows. This is why I bow my head to that bhagavat.

202 | P a g e

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:18 When that noble lord, World Honored One, speaks the Dharma, The great congregations like clouds gather in the seven-treasured halls

And listen to the Buddha's revelations, all being awakening in them. Elated fully and completely, they then attain the Path.

And while there, there from the four facings arises a pure wind That blows against and moves the jeweled trees making a wondrous sound.

Harmonious, elegant, clear, and transparent; stopping with rope and bamboo. Crossing over to the golden stones for which there is no other sort comparable.

The heavenly flowers are scattered and blow away on the fragrant winds, Spontaneously giving themselves as offering constantly without end.

The gods, again, bring heavenly flowers, fragrances, And a hundred thousand musicians, employing these to pay their respects.

203 | P a g e

Thus, the merits of the three jewels mounds Is why I turn my notions to worship and study at the temple.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:19 That wondrous land is vast and huge, transcending numbers and limits. Spontaneously does it form the seven treasures.

From that Buddha's original vows do those adornments spring forth. I bow my head to that pure and great accumulation.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:20 That world is brightly lit wondrously to its very limits. It is agreeably pleasant, restful and peaceful, and without the four seasons.

Its power to benefit both self and others is perfectly fulfilled, A refuge of skillful means, technique, and adornments.

204 | P a g e

The treasured land is clear, tranquil, and flat like the palm of a hand. It has no mountains, rivers, hills, valleys, or other obstacles.

It is therefore necessary that the Buddha's spiritual power is seen there. I bow my head to the inconceivable Honored One.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:21 The tree of enlightenment stands four million li high And has a circumference of fifty.

Its branches and foliage spread out for twenty thousand li And spontaneously create myriad jewels.

Moonlight Manis, an ocean of round jewels, And the king of myriad jewels adorn it.

All around it dangle jewels and pearls Of hundreds, thousands, tens of thousands of colors that alternate.

Their light shines and illuminates brilliantly surpassing that of a thousand suns,

205 | P a g e

And endless jewel nets cover its top.

All of these adornments being manifest as they should, I prostrate myself to the tree at the site of his enlightenment.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:22 The subtle winds blowing through the tree produces a Dharma voice That universally permeates the Buddha fields in the ten directions.

Hearing this voice, one gets a profound Dharma tolerance, Achieving the Buddha's enlightenment and not coming upon discomfort.

This spiritual power being vast and great, unfathomable, I prostrate myself before that tree at his site of enlightenment.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

206 | P a g e

2:23 The tree's fragrance, the tree's form, the tree's voice; The tree's touch, the tree's flavor, and that tree's notion--

One who meets with these six feelings attains the Dharma tolerance. This is why I bow before the tree of his site of enlightenment.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:24 The experiences of the tree at his site of enlightenment matching the six faculties Up to the achievement of Buddhahood, the faculties clearly penetrate.

The voice's sounds are soft and conforming to the unborn tolerance. According to the powers being shallow or deep, everyone attains awakening.

These impressive virtues of the tree originate From the Tathagata's five powers.

The spiritual power of his original vows being fulfilled, His bright comprehension is solidly in the absolute vows.

His compassion and skillful means are inestimable.

207 | P a g e

I take refuge in and bow to the truly immeasurable.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:25 From the worldly emperor to the six heavens The voice enjoyably turns wondrously, having eight verses

That successively surpass the last millions of times. The elegance of voice of that jewel tree elegance is multiplied the same.

Again, there is spontaneously produced wondrous musicians, Whose Dharma voice is clear, harmonious, and pleasant in thought and spirit.

Their sympathy, pliancy, and precision indeed goes beyond that of the ten directions, And so I prostrate myself to that pure joy.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

208 | P a g e

2:26 A forest of seven-jeweled trees pervade the world, Emitting a blazing light that is vivid and clear, mutually reflecting one another.

Their flowers, fruit, branches, and foliage further reflect one another. I prostrate myself to such a collection of merits from his original vows.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:27 The days when the clear wind blows through the jewel trees It produces the five musical notes, such as the first and second, in harmony.

The fine, wondrous, and precise song is made spontaneously. And so I bow my head to such pure influences.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:28 That land is vast and huge, without border. A myriad jewel nets entirely cover it over.

209 | P a g e

The gold, silk, gems, and pearls most exceptional and precious And unnamable jewels are its decorations.

Surrounding the four sides hang treasure bells, And everywhere the wind blows, moving them and producing a wondrous Dharma.

A harmonious, elegant, and virtuous fragrance is constantly circulating. In those who smell it, defilements and difficulties do not arise.

As this air contacts the body, one experiences a pleasant feeling, Like a bhiksu attaining nirvana in meditation.

The wind blows and scatters flowers that fill the Buddha land According to there colors arranged successively and not mixed up.

The flowers' substance is soft, pliant, beautiful, and sweet smelling, Underfoot when one walks on them up, down, or in the four directions.

Because as one lifts one's foot and returns it so, They function to stop the ground from being revealed or compressed and there are no tracks.[423c]

And ...

210 | P a g e

Because of this inconceivable reward, I bow my head.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:29 A myriad of jewel lotuses fill the world, Each one of the flowers having hundreds of thousands of millions of petals.

Those flowers glow with colors immeasurable, Scarlet, purple, red tinting the five colors,

They glow brilliantly, blazing and shining. This is why single-minded I bow and prostrate myself.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:30 In each one of the flowers is produced light, Thirty-six rays having thousands and millions others in them.

And in each one of those rays is a Buddha's body.

211 | P a g e

Numerous and small as well, just as with the lights that are produced.

The marks and excellencies of the Buddha bodies are like a complete mountain. Each and every one, again, emits a hundred thousand light rays

And universally speak the wondrous Dharma to the ten directions, Each pacifying sentient beings in the Buddha's way.

Thus is their spiritual power without limit or bounds. And so I take refuge in Amitabha.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:31 The palace's halls are not made by workers, The seven treasures being carved beautifully are magically made.

Bright moon gems and ornaments are intertwined in a light curtain. Each has a bathing pool whose appearance is praised.

In the pools are eight virtuous waters filling them, The form, taste, fragrance is clean like sweet dew.

212 | P a g e

The golden sands of the pools, the silver sands, And sands made of the seven treasures are all themselves like them.

On the pools' shores are fragrant trees that spread over them A sandalwood scent, the fragrance being constant, pervasive, and pleasant.

Heavenly flowers with a luster that is reflective decorate them, Floating atop the water and shining brightly looking as though clouds.

The undefiled basis of such effects is difficult to conceive. And this is why I prostrate myself to such a treasury of merits.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:32 When the bodhisattvas and voice-hearers who enter these treasure pools, It is shallow or deep according to their mind's wishes.

If should need to splash themselves, it spontaneous flows into them, And when they want return again, the water quickly moves away.

213 | P a g e

It harmonizes to cold or warm temperatures so that none do not praise it. The spirit reveals the essential and pleasantly cleanses the mind of defilements.

It is clean, bright, clear, and pure when there is no reflection. The treasure sands show through it as though the water was not deep.

With ease and lightness, it swirls around, pours, and splashes. Being free or contained, it functions to delight and pacify a person's spirit. [424a]

The subtle waves are infinite, producing wondrous sounds. They follow those who should hear the Dharma's discussion.

Some hear the wondrous chapter of the three jewels (triratna); Some hear of peaceful tranquility, emptiness, and selflessness;

Some hear of the measureless paramitas; The power of these uncommon Dharmas of penetrating wisdom.

Some hear of the inactive and unborn tolerance, Upto the sweet dew of the Dharma being sprinkled onto the head.

According to the nature of their faculties and wishes, they are sprinkled with joy. In according with the mark of the three jewels' real meaning,

214 | P a g e

The bodhisattvas and voice-hearers who walk the path In this they all have entirely heard such things.

The suffering and difficult of the three [unhappy] roads is forever closed off, There being only a spontaneous and joyous voice.

This is why that same land is named 'Peaceful Happiness'. I bow my head in homage and endless respect.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:33 The great teacher, Nagarjuna mahasattva Nutured the appearances and images whose first principle was to break the bonds.

The passage is closed by error, while the door is opened by the right track. Sot it is with all the eyes of Jambuvipa.

For the submission, offerings, homage, and awakening of the stage of joy I am devoted to being born in Amitabha's land of Peace and Happiness.

215 | P a g e

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:34 It is just as when the dragon moves, the clouds must follow, And Jambuvipa lays out a blanket of grass,

Namo to the compassionate Nagarjuna's veneration. To his thought of taking refuge, I bow my head.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:35 I from the beginningless past have gone around the three realms, Cycling through that empty and delusive wheel;

With each thought each moment that I took actions (karma) My feet were tied to the six paths, and stagnating on the three [lower] roads.

It is only by the compassionate light of the vows that protectively think of me And allow me to not lose the bodhicitta.

216 | P a g e

I praise the Buddha's wisdom and virtuous voice And vow to hear of the conditions of existences in the ten directions,

Wishing to be reborn in the land of Peaceful Happiness Where one as he wills is not obstructed.

Those having merits, be they great or small, Dedicate them so that all are together reborn there.

Namo to the inconceivable light. I single-mindedly take refuge in it and prostrate myself.

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

2:36 The immeasurable wisdom of the three realms in the ten directions Is the same vehicle alike like the epithet "truly enlightened".

[424b] The two knowledges are perfectly fulfilled, the paths being equal. Because they include conjurations according to the situation of whatever number,

217 | P a g e

I take refuge in the pure land of Amitabha. And hence this refuge is taken in the Buddha lands,

I with a single thought praise each Buddha, Vowing to universally unobstruct the people of the ten directions.

Thus, to each of the immeasurable Buddhas of the ten directions, I bow my head and prostrate myself.

I vow to be reborn with the sentient beings in the land of peaceful happiness.

[Chorus]

Namo to the thought of taking refuge in and prostrating to that Western Buddha Amitabha!

His commiseration is protection covering us Causing the Dharma seed to grow and develop

In this life and the next. I pray that that Buddha will always gather us up!

I vow to be reborn with the sentient beings in the land of peaceful happiness.

218 | P a g e

Namo to the thought of taking refuge in and prostrating to that Western world of Bliss and the Bodhisattva Avalokiteshvara!

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western world of Bliss and the Bodhisattva Mahasthama!

I vow to be reborn with the sentient beings in the land of peaceful happiness. Namo to the thought of taking refuge in and prostrating to that Western world of Bliss and the pure oceanic assembly of bodhisattvas!

I vow to be reborn with the sentient beings in the land of peaceful happiness. Universally teaching the sangha, father and mother, as well as being a good friend to the sentient beings of the dharma-dhatu, he ends the three obstacles. Equally being reborn in the land of the Buddha Amitabha, they take refuge and repent.

219 | P a g e

220 | P a g e

May the merit and virtue accrued from this work, Adorn the Buddhas Pure Lands. Repaying four kinds of kindness above, And aiding those suffering in the paths below. May those who see and hear of this, All bring forth the resolve for Bodhi. And when this retribution body is over, Be born together in ultimate bliss.

221 | P a g e