A.2, (the Dharma taught) in two parts: 1, Making one rejoice in the Dharma, encouraging practice; 2, The actual exposition.

B.1, Making one rejoice in the Dharma, encouraging practice:

This is the Dharma I practice, thinking 

about benefiting many sentient beings,

Although my hand hurts, I write diligently. 

If anyone wants to copy it, please lend them. 

There is no merit that surpasses this, three is 

no teachings deeper than this.      

This is my fundamental Dharma. Practice it 

diligently and don't give  it up.

This is an essence of mantrayana teachings, 

and can be practiced without having the transmission.

I, Chakme, has this "Sukhavati Aspiration Prayer" as my most important practice. My intention in the beginning is to benefit sentient beings in great or small numbers. During the writing of this "Sukhavati Aspiration Prayer", although my hands hurted seriously, I continued to write diligently. And now I have completed it. Therefore, just the words of the text alone should be able to benefit others. If anyone wants to copy this text, you should lend it to him.

This treatise focus on presenting the secret meaning of the Mahayana sutras - the four causes of rebirth in Sukhavati. There is no more extraordinary merit than this. This practice is easy and fruition is easily attained. It is a shortcut for all sentient beings, including the unenlightened, to be reborn in Sukhavati. There is no more profound teaching than this in all Sutrayana teachings. Therefore, it is also the main practice for me (Chakme). Meanwhile, I advise all those who are predestined to come across this to practice it diligently as much as possible, and not to abandon it. This treatise only collects the contents of sutras such as the Shorter Sukhavativyuha Sutra (Amitabha Sutra) and present them in verse form; it does not include any words made up by me. Since this aspiration prayer comes under the category of Sutrayana texts, it can be read and practiced by those who have not received the transmisson; it is for anyone who can read and recite. It will have great merits, let alone receiving the transmisson and practicing it.

Ratnagotravibhaga says: "Whoever is dedicated to the Dharma, and teaches it with pure intention (no self-interest), their words are in accord with the path to liberation, we should take them as words of the Buddha and practice them like putting on a crown." Benefiting others is the only activity of Buddhas and Bodhisattvas. Therefore, we must see altruistic pudgala (sentient beings) as true Buddhas. We must also listen to and practice this aspiration prayer, which can benefit sentient beings greatly, like it is Buddha's words.

B.2, (the main teaching of the meaning of the prayer) in three parts: 1. Elaboration of the four causes of practicing rebirth in Sukhavati; 2. Ending with stating the merits of chanting the Buddha's name; 3. Wishing for auspiciousness - using words of ultimate truth, dharani mantra for blessing.

C.1, in four parts: 1. Visualizing the field of accumulation (of  merits, i.e. Amitabha) clearly; 2. Accumulating merits and clearing karmic obstacles; 3. Generating bodhichitta; 4. Generating pure aspirations and dedication.

The Longer Sukhavativyuha Sutra says: "Ananda, if any sentient being can meditate on the Tathagata (Amitabha) repeatedly, accumulate  immeasurable roots of virtue, fully dedicate it with bodhichitta, and aspire to be reborn in that Buddha's pure land, then at the end of his life, the Sugata, Bhagavan, perfectly enlightened Amitabha will,  surrounded by a large number of bhikkhus, appears in front of him, standing and looking down at him. After seeing the Buddha of Infinite Light, they die with extremely pure minds and will be reborn in Sukhavati." Thus he proclaimed the four causes of rebirth in Sukhavati. They are Visualizing the field of accumulation clearly, accumulating merits and clearing obstacles, generating bodhichitta, generating pure aspirations and dedication.

Visualizing the field of accumulation (Amitabha) clearly

D.1, (Visualizing the field of accumulation clearly) in two parts: 1, Visualizing the pure realm clearly; 2, Visualizing the Buddha and his retinue clearly.

E.1, Visualizing the pure realm clearly:

Emaho!

In the direction of the setting sun,

across countless worlds, slightly above,

is the land of the noble beings, 

the perfectly pure realm Sukhavati.

It is not visible to ordinary eyesight, but

is clearly visible to a mind with pure vision, 

so we should visualize it clearly in our minds.     

"Emaho" is a modal marker expressing wonder. What is the wonder? Wonder at Sukhavati and Amitabha. Countless kalpas ago, the Tathagata Lokesvararaja appeared in the world. There was an attendant named Dharmakara the Bhikkhu. He had great faith and understanding in the great wisdom, mindfulness, realization, wonderful wisdom, and diligence... of the Tathagata. And he generated ultimate bodhichitta in front of the Buddha. Later, in koti (100 million) years, he heard about the merits of eight million and one hundred thousand koti nayuta (great number) Buddhas, and the perfection and splendor of their ksetras (world), their environment, what the earth was made of... and unified all the ksetras into one, taking and keeping all their qualities, and made a great aspiration.

Then, after asamkhya (innumerable) kalpas as many as the sands of the Ganges River had passed, this ksetra was called "the Great Kalpa of Adherence", and the wheel-turning king "Spoke Wheel", who ruled the four  continents, was born. At that time, one of his ministers, the Brahmin named "Sea of dust", gave birth to a son named "Sea Treasury", who had all the auspicious marks. Sea Treasury became a monk when he grew up, and attained the state of perfect enlightenment finally. "Treasure" is the Buddha name. The king's ministers and their family members respectfully served and made offerings to Buddha Treasure. At the request of "Sea of dust" the Brahman, King "Spoke Wheel" took up Sukhavati practice in front of the Buddha and generated great aspirations. The Buddha said: "Excellent! Your majesty, please look, to the west, beyond 100,000 koti ksetras, there is a 'wonderful world' that can be called the king of ksetras. In the future, after sands-of-the-Ganges  asamkhya kalpas, it will be called Sukhavati, you will attain Buddhahood there, and named Amitabha." He made a clear prophecy for him. Although Amitabha had attained the state of eighth level Bodhisattva at that time, because of the power of his vow, he did not attain Buddhahood for many kalpas. Later, Amitabha fulfilled all his great aspirations and became a Buddha. Although ten great kalpas had passed since Amitabha became a Buddha, it was only ten days in Sukhavati. Amitabha is present now and teaches the Dharma in Sukhavati. The author feels this is extremely unusual. Details of the aspirations and vows of Amitabha and the one thousand Buddhas of the Bhadrakalpa (the current kalpa, "fortunate kalpa") can be learned from the Mahakaruna Pundarika Sutra (Great Compassion White Lotus Sutra).

In which direction should we clearly visualize Sukhavati? Visualize it in the west, the direction of sunset, of our Saha world, the world presided over by Shakyamuni Buddha. How far is it from this world? That is inscrutable for unenlightened people. It is countless worlds away, the sutras say after passing through hundreds and thousands of koti Nayuta worlds. To begin with, there is Sukhavati towards the west of every infinitesimal particle.

How is Sukhavati present? (Across countless worlds to the west of) this Saha World, there is a holy realm slightly above. Originally, there are many kinds of pure and impure ksetras (worlds), but this Sukhavati is an extremely pure, for both the sentient beings in it and its physical surroundings. There is no such thing as ordinary earth and rocks, high hills and lowlands, dangerous terrains, hazards of the four elements and other unpleasant physical phenomena that cause suffering. And the suffering of sentient beings such as that of the three lower realms, of birth, old age, illness, and death, etc., are also not heard there. The nature is extreme peace and happiness. Regarding the detailed merits of  Sukhavati, it will be explained below with the words "Innumerable Buddhas...". This kind of land cannot be seen with our ordinary naked eyes, whether viewed from a high mountaintop or through a telescope, because ordinary naked eyes cannot see things that are extremely far away or blocked by mountains. Although we cannot see it with our own eyes, (it does not mean that it does not exist), as stated in Hetu-vidya (Buddhist system of logic): "not seeing is not non-existent."

In the past, Ananda once said to the World Honored One: "I want to see  Sukhavati with my own eyes." Then the World Honored One made the mountains and rivers disappear through the light of his body, and said to Ananda: "Look! You should join your palms together, prostrate, and scatter flowers. "At that time, Ananda also saw this pure land himself.

Therefore, taking the Buddha’s words as unmistakable knowledge, we must have faith in Sukhavati through inferencial wisdom (anumana pramana). Why? The undoubtful mind is clear and unobstructed, so one should visualize the field of accumulation (Amitabha and Sukhavati) as clearly as thangka images appear in the mind. For example, although Lhasa or Jowo Rinpoche (the Buddha statue in Jokhang Temple, Lhasa) cannot be seen from here, they are not non-existent. After asking people who have been to Lhasa and seen the Jowo statues, we can visualize their images roughly. Similarly, what is invisible to the naked eye can be visualized in the mind, and what is visible in the mind may not be visible to the naked eye. Although it is not possible to clearly and comprehensively visualize the vast and majestic Sukhavati, we should think like this: There is a world in the West that is different from our world, it has all the supreme happiness and peace. Focus on the West, dedicate even the smallest and all greater roots of virtue to be reborn in Sukhavati. This is visualizing the field of accumulation and also the aspiration of Sukhavati practice.

In "The King of Aspiration Prayers": "all the worlds in the ten directions, their vast and pure, wondrous splendor," this refers to the aspiration to practice pure lands by one's own efforts. What we are talking about here is to yearn for the pure lands that the Buddhas have already established. And if you accumulate merits later, you can be reborn there. This is also consistent with all the teachings of sages such as Guru Tsongkhapa's "Opening the Door to the Holy Land".

E.2, (Visualizing the Buddha and his retinue clearly) in four parts: 1. Clearly visualize the deity's body; 2. Clearly visualize his mind and merits; 3. Clearly visualize the main ones in the retinue; 4. Clearly visualize the rest of the retinue.

F.1, Clearly visualize the deity's body:

At that time, Amitabha was dazzling with red-lotus, 

jewel-colored light.

The limitless height of his crown, wheels under soles, 

etc., he has thirty-two major and eighty minor marks of superiority,

With one face and two arms, his hands 

in dhyana-mudra and holding the alms bowl, 

he is sitting in lotus position wearing the three monk's robes.

On the thousand-petal lotus with moon disc on top, 

leaning on the bodhi tree at his back.

In Sukhavati, the Bhagavan, glorious refuge (Kyabje) Amitabha resides. Because he destroys all afflictive emotions such as greed, possesses the five wisdoms, and subdues the enemies of the four demons, he is called the Bhagavan. The light from the Buddha's body shines all over the boundless worlds in the ten directions, it can be said to be immeasurable radiance, immeasurable brilliance, infinite light, etc., so he is called the Buddha of Infinite Light. And because he lives indefinitely, he is also called the Buddha of Infinite Life. This is from the quality of the body of the Buddha.

What does Amitabha look like? The symbol of compassion for all sentient beings: His body color is as dazzling as the sun shining on the treasure mountain of red lotuses. The top of his head is invisible, a characteristic accomplished by tremendous merits,   describes the ushnisha (fleshy protrusion) on the head, which is formed by bones and flesh. No one can see the top except from the front. There are eight-spoke Dharma wheels, like carvings, on the sole of the Buddha. The two marks of perfection at top and bottom encompass all the marks of perfection, they represent and we know definitely that the Buddha has the thirty-two marks of perfectly enlighened being, such the while Urna curl between the eyebrows. It shows that all the inner virtues of a holy man are revealed in the outer appearance, which also include the splendor of the eighty minor marks such as rosy tint fingernails. The major marks mainly represent the coarser appearances, and the minor marks represent  the finer appearances. One face represents onlyness, non-conceptual dharmakaya; two arms represent wisdom and skillful means; the two hands in dhyana-mudra represent (union of) wisdom and skillful means; the alms bowl filled with wisdom nectar held by the mudra hands represent the satisfaction of all sentient beings with the profound and expansive dharma. The symbol to guide  all sentient beings into the path of liberation is the three robes of a monk: seven blue robes and red lineage robes on the upper body, and five red and yellow robes (monk's skirts) on the lower body. Sitting in vajra posture indicates he is unwavering in the equality of samsara and nirvana. 

According to the tantras, sadhanas, and great masters such as Kadampa Rinpoche (in the state of samadhi or realization), the throne where Amitabha sits is composed of jewels, supported by eight peacocks as big as Mount Sumeru and countless smaller peacocks. There is a multi-colored thousand-petaled lotus on it. There is a full-moon-wheel shaped cushion on the lotus. Above the cushion is a jewel Bodhi tree called Lotus Light. It is 600,000 yojanas high. The roots are 500 yojanas wide. The branches and leaves of 800 yojanas shine on and intersperse each other. And there are exotic, gorgeous flowers and abundant fruits, as well as pearls like the gleaming moon, the pearls and wish-fulfilling pearls of Sakra (Indra), etc., as well as treasure bouquets, decorative garlands, gold, pearls, precious necklaces, bells, twin bells (big and small Bells) etc. as ornaments. Just seeing the Bodhi tree one will not suffer from eye disease until perfect enlightenment; hearing the sound of the tree one will not suffer from ear disease; tasting it one will not suffer from tongue disease. If one's body contacts the shadow of the tree, one will not suffer from disease of the body. If one thinks of this tree,  samadhana naturally arises. After seeing this tree, one will not fall back in the path to Budhahood and will have other immeasurable merits. Amitabha rests against such a Bodhi tree on his back.

The above is the visualization of Amitabha's body.

The sutras do not directly describe Amitabha's Seat, etc. The size of the Bodhi tree mentioned is also slightly different. Because the Buddha's appearance is beyound the grasp of conceptual thinking and the merits of sentient beings are different, the Dharma taught and what is seen are also different.

F.2, Visualizing the merits of Amitabha's mind clearly:

"Looking at me with the eyes of compassion and wisdom from afar."

Then visualize: Amitabha has been watching me from the distant Sukhavati with his eyes of great love and compassion. As is said in the Vinaya: "The Buddha who lives far away, his eyes of wisdom is purity, how can he have such healing power? homage to the unrivaled King of Physicians." If you have faith, then nothing is too far or near for Buddha's vision. For example, although the sun is high in the sky, its light can reach here. Originally, the perfectly enlightened one possesses great compassion at all times. Regardless of whether you pray or not, the vision of Buddha's great compassion pervades in all directions at all times. However, if the door of great compassion is not opened with prayer of faith, the light of blessing cannot be seen. For example, although the sun often rises outdoors, if there are no doors or windows, it is impossible for sunlight to enter the room. For the sentients beings who are to be liberated and who want to receive blessings of the great compassion of the Buddha (they must accumulate merits and remove obstacles), if their mind-continuum has not been purified by accumulating merits and clearing obstacles, they will not be able to see the Buddha in person. Just like a mirror cannot reveal images without being wiped.

F.3, Visualizing the leading retinue:

On his right is Avalokiteshvara, his body is white and holding a white lotus in his left hand.

On his left is Vajrapani, his body is blue and holding a vajra Lotus in his left hand.

And both have their right hands extend towards me in refuge

bestowing mudra, 

The three chief deities appear in splendour like Mount Sumeru,

towering, immovable and indestructible.

Then visualize: On Amitabha's right is holy Avalokitesvara. His body is pure white, indicating that he abides in samsara but is not tainted by the faults of samsara. One face and two arms, and is decorated with various ornaments of sambhogakaya perfection. His left hand, in sanctuary mudra, holds a six-petal white lotus stem on his chest. This represents great compassion as pure as the white lotus for all sentient beings. The white lotus blooming by his ear, this represents the mastery of all Dharma learnt and the growth of wisdom and compassion in his mind-continuum. On Amitabha's left is Mahasthamaprapta who is Vajrapani. The blue color of his body indicates that dharmata (the nature of all phenomena) is immutable. One face and two arms, and is fully dressed in Sambhogakaya ornaments. His left hand, in sanctuary mudra, holds the vajra-decorated lotus on his chest. This indicates that he received the empowerment of the  powers of the three secrets of the Buddhas. The right hands of the two maha-bodhisattvas point to us with the varada (bestowing) mudra, indicating that if any sentient being prays to us, they do not need to fear the suffering of samsara in the three realms, which is a sign of  giving fearlessness. The bestowing mudra here is to stretch the right arm from the hip bone of the body, in head-touching pose. In the sanctuary mudra, the left hand holds the lotus stem with the tips of the thumb and index finger in front of the chest, and the other three fingers are stretched upward. The two Bodhisattvas standing still indicates that all Bodhisattvas will not laze in benefiting all sentient beings, and tread the path of Mahayana. 

In the above, Amitabha and the two maha-bodhisattva as retinues, is the three chief dieties, are like Mount Sumeru the king of mountains. They are superior to others, standing majestically, and the merits displayed by major and minor marks of the body are extremely obvious. In other words, the color of Amitabha's body is bight red like  sunlight shining on the red-lotus-jewel mountain, the color of Avalokiteshvara's body is pure white like sunlight shining on the snow mountains, and the color of Mahasthamaprapta's body is bright blue like sunlight shining on the sapphire mountain. The light (emitted from the bodies) illuminates all the worlds; the speech is the nature of the sixty beautiful sounds of chanting, pure and clear, and the sweet and wonderful sound spreads throughout Sukhavati; the mind is the nature of the great Luminosity of compassion and wisdom, which abides calmly and undisturbed at all times.

F.4, Visualizing the rest of the retinue clearly:

There are hundreds of billions of monks of the great vehicle, 

their bodies are golden with the splendor of marks of perfection,

Wearing three monk's robes of shinning yellow.

Visualize: Amitabha has hundreds of billions of monks of the great vehicle, all without regression, as well as countless sravakas Arhats who will achieve perfect enlightenment. The one hundred billion mentioned here is a quantifier, which means an extremely large number, but the actual number is not just that. As is said in the Longer Sukhavativyuha Sutra: "The rays of the Buddha of Infinite Light, his lifespan, his retinue, the causes of peace and happiness in Sukhavati, and the perfection of all merits, even though many Buddhas enumerate them, they cannot be exhausted in innumerable kalpas. For example, Bhikkhu Mahamoggallana, who has unrestrained power of miracles, can count all the stars in the three thousand worlds in one day. If those who have 100,000 koti nayuta of such power count them for hundreds of thousands of koti nayuta years without doing anything else, they cannot exhaust one hundredth of the Tathagata of Infinite Light's sravakas in his retinue." The bodies of those retinues is uniformly golden colored. And they have the ornament of thirty-two major and eighty minor good marks. They are dressed in the three monk's robes of shining yellow, just like the sun shining on the surface of the sea in morning, 

It is extremely important to visualize such a pure realm definitely and to think of the Buddha. This is also remembering the Three Jewels. If you face the west and visualize and contemplate Sukhavati as the object of generation, it is the same as practicing the generation stage. However, the generation stage is to visualize the presence of the deity, etc. If the remembrance is not pure, it is called the  greed and attachment to the wonderful appearance of the deity of the dualistic mind, which is an obstacle to the generation stage. Sukhavati is a self-arisen mandala without being painted. To meditate on Amitabha is to think of the Buddha with faith. Therefore, whether it is visualize as flat as a canvas painting or as uneven as a cast statue... any image is acceptable. Because Amitabha is present with a formal body at this moment. So we don’t need any greeting, abiding, or send-off when we visualize. The key is to remember it day and night.

For lay men and women, when first listen to a transmission of the Sukhavati Aspiration Prayer, they should see if they understand it. If you don't understand, then when the teacher explain it while showing a thangka, you should look at it carefully in details. Then close your eyes and comtemplate on it, and see if such an image can appear in your mind. When it appears in the mind, if it is observed clearly and repeatedly, its image will naturally appear clearly in the mind. If you bear it in mind constantly during the day, you will definitely be able to remember it and pray when you have horrible dreams at night. If you can remember it in the dream, then you will definitely be able to remember it when you are dying or when terror or fear happens in the bardo. If lay men and women are really incapable of visualizing Amitabha and his retinues, the majesty of the pure realm, etc., then they can also think: Sukhavati is located in the west, where Amitabha  and his retinues are present. They are watching me now, and I will be reborn in Sukhavati immediately after my death. Such a single-minded concentration, remembering Sukhavati or reciting the name of Amitabha with unshakable confidence, this alone can also be regarded as the first cause of rebirth in Sukhavati.

There was an example: A old man in Daduo, Tibet had strong faith. He prayed to Amitabha very often and recited the "Sukhavati Aspiration Prayer" many times. However, he always thought that Amitabha's body must be light blue colored, and he did not know how to visualize his appearance. However, with the power of faith, when he was dying, Amitabha and his retinues personally appeared in front of him and led the old man to Sukhavati.

In addition, in olden times, an old woman with strong faith recited the Mani mantra (Avalokiteshvara's mantra) 300 million times and the Tara praise 100,000 times. As a result, one night in her dream, an unusual woman gave her a blue dress. Another night, she dreamed that a person with a top hair knot and in white clothes gave her a crystal mala. Although the old woman did not know how to meditate on the bodies, colors and marks of the two deities, she constantly and firmly remembered the names of the two deities in her mind and had true faith with devoution. She succeeded just by chanting and (power of faith).

Therefore, whether it is seeing the Buddha's body form or hearing his name, or even just thinking about Amitabha remembers you or touching the Buddha statue with your hands... it will definitely become the cause of liberation. Therefore, no matter whether we can clearly visualize the Buddha's body, etc, we must not forget his name. The World-Honored One had said: "All phenomena arise due to karma cause and effect, they dwell on the mind's motivation." He also said: "A fool with strong faith, can achieve siddhi." "Whoever think of the Buddha, Shakyamuni appears in front of him, give him empowerment and blessing." " The King of Samadhi Sutra says: "Shakyamuni's body is  majestic, whoever is walking, standing, sitting or lying down remembers the Buddha the vitorious one, the original Guru (Shakyamuni) always stands in front of him." Guru Padmasambhava of Orgyen said: "I will always accompany those who have confidence.”

Therefore, if one can prostrate and pray to Amitabha, or even have a moment of faith in Amitabha, the Buddha will surely see with his wisdom eyes, hear with his divine ears, know clearly with his knowledge of others minds, and come immediately with his divine feet to give blessings. Although we cannot see it ourselves, the Buddha is paying attention to us all the time. Just like a blind person with a clear-sighted person in front of him, we can be reborn in Sukhavati  just by thinking of the Buddha. As stated in the Amitabha Sutra: "If a good man or a good woman heard about Amitabha, recite his name tenaciously, be it for one day, two days, three days, four days, five days, six days, or for seven days, single-mindedly and undisturbed. When he is about to die, Amitabha and his holy retinues will appear in front of him. When he dies, if the mind is not disturbed, he will be reborn in Amitabha's Pure Land of Bliss."

In the past (when the Buddha was alive), the daughter of Anathapindika was married to a king in a border area. There are only heretics but no preeminent fields of accumulation (Buddhist monks, etc.). So, she faced the direction of Savatthi, visualized the Perfectly Enlightened Buddha and prayed sincerely. As a result, the Buddha and his retinue instantly appeared in front of her.

Another example is that the fool with strong faith, Ben of Kongpo (工布觉沃奔), who invited Jowo Rinpoche (the statue) from Lhasa to his home. Consequently, Jowo Rinpoche actually went there in person. Therefore, it is very important to think of the Buddha with faith in the beginning.

This visualizing the field of accumulation clearly is the basis for clearing obstacles and accumulating merits discussed below. It is also the witness to eliminating the adverse conditions for generating  bodhichitta and achieving pure aspirations, and to bringing about favorable conditions. (During pujas, etc.) I advise everyone to visualize clearly, as if they see Amitabha, the Lord of the Western Pure Realm, and his retinue with his own eyes, and pray intensely. Without letting the mind wander, read aloud slowly, "Emaho! In the direction of the setting sun... Wearing three monk's robes of shinning yellow" once. When reciting the words, recall their the meaning.

The above has fully explained the first cause of rebirth in Sukhavati - repeatedly and clearly visualizing the Sukhavati pure realm and the image of the Buddha.

The beautiful body of wonderful appearances 

and perfections, one never tires of contemplating it, 

the Lord of refuge Amitabha,

In the bardos of birth and life, dream, or death, 

please take me in and give me blessings, 

I pray for the Iron Hook of Great Compassion.

The end of the first cause - visualizing Sukhavati clearly.

Accumulating merits and clearing karmic obstacles

D.2, (accumulating merits and clearing obstacles) in seven parts: 1. Prostration; 2. Offering; 3. Confession; 4. Rejoice; 5. Request for teaching the dharma; 6. Beseech for not entering nirvana; 7. Dedication.

The second cause - accumulating merits and clearing obstacles: We must accumulate many roots of virtues through various channels. What is talked about in the following (sections after this), generating bodhichitta of aspiration and application in the mind-continuum and fulfilling the exceptional aspirations, has accumulating merits and clearing obstacles as the cause and prerequisite. "The Great Spontaneous Play Sutra" says: "Those who have merit, will also have their aspirations fulfilled." All methods of accumulating merits can be included in the seven-branch offering.

E.1, (the prostration branch that cures pride) in two parts: 1. Brief explanation; 2. Detailed explanation.

Those who have self-clinging pride are like mountains and iron balls, they don't want to pay respect and prostrate to. Just like the so-called "no merit can be stored on a hill of pride". Arrogant people will not only be unable to be reborn in Sukhavati, but will go to the lower realms.

F.1, Brief introduction:

Whether it is from far or near, the obeisance does 

not become different, 

therefore I prostrate devotedly by my three doors right here.

As Shantideva said: "Those who are arrogant due to self-clinging pride, will end up in the lower realms." Therefore, in order to destroy pride, a brief explanation of prostration follows.

If you have faith and respect, then there is no difference in merit between the two objects of prostrations - the Buddha who is nearby and the Buddha who is far away in Sukhavati. If you have faith, even if the Buddha resides far away, it will be as if he is near; if you do not have faith, then even if the Buddha stands in front of you, it will be as if he is far away. For example, distant images such as the sun can appear in clean water and clear mirrors, but shapes and colors nearby cannot appear in turbid water and dirty mirrors. For this reason, I respectfully pay obeisance with the three doors. Because body, speech, and mind are the doors that produce all good and evil, they are called the three doors.

How to be respectful? The body neither bends forward nor backward, no looking around, etc., and prostrate in an upright, quiet, and gentle manner is respectful with the body; stop idle talk and chant prostration verses or Buddha's names is respectful with speech; stop all afflictive thoughts such as greed, rejoice and revere the merits of the Buddhas is respectful with the mind. It is in such a respectful way of the three doors when one prostrates. This describes the correct way to prostrate. If one prostrates disrespectfully, it is a cause of squandering merits.