The Aspiration for the Good Life

A Sanskritised Prakrit and English line by line (interlinear) version of this famous text summarising the Bodhicitta and interpenetration (Huayan) teachings in the Mahāyāna.




The Bhadra-cari-praṇidhāna is one of the most important of the Mahāyāna texts, which is recited on a daily basis in many temples and homes throughout East Asia. It is found at the end of the Gaṇḍavyūhasūtra, which is the final section of the Avataṁsakasūtra, a huge work, or collection of works, which is one of the most influential texts in the Mahāyāna tradition. It is also found as a separate text and is then seen as summarising the greater work.

The text is based on a comparison of several editions:

Suzuki: The Gandavyuha Sutra, edited by Daisetz Teitaro Suzuki and Hokei Idzumi (Kyoto, 1934)

Vaidya: Samantabhadracaryāpraṇidhānam in Gaṇḍavyūha Sūtram edited by P. L. Vaidya (Darbhanga, 1060), DSBC edition.

Pandey: Bhadracarīpraṇidhānastotram from Bauddha Stotra Saṁgraha, edited by Janardhan Shastri Pandey (Varanasi, 1994), DSBC edition.

The title is variously given as Bhadra-caryā-praṇidhāna and Samantabhadra-caryā-praṇidhāna elsewhere, but as there are numerous references in the verses themselves to the title Bhadra-cari-praṇidhāna, that is what I have chosen to use here. The good life refers not to a comfortable life, as in common English usage, but to a life spent for the benefit of others, as in Buddhist usage.

The verses summarise the outlook of the philosophy of interpenetration (Huayan), and embody an aspiration to the Awakening which enables one to see the truth of this philosophy, which sees the universe, or universes, as present in each and every atom, while remaining empty of self-existence at the same time.

The verses are written throughout in the metre known as Rucirā, an 11-syllable metre having the form −⏑⏑−⏑⏑−⏑⏑−−, which can be analysed as four gaṇa having four matrā in each gaṇa: −⏑⏑|−⏑⏑|−⏑⏑|−−.

Because we know this is the form of the underlying metre we can see that the text has been Sanskritised, and now looks more Sanskrit than its original form would have been. This Sanskritisation shows itself in various ways, outlined below.

Many double consonants do not make position, i.e. they do not make the previous syllable heavy, which they would do if they were pronounced as written. Where this has happened I mark the preceding vowel with a breve: ă, ĭ, ŭ.

There are 51 examples which can be found in the following places:

before pr: 1d, 2a, 2b, 9b, 10a, 10b, 11b, 22b, 27b, 32b, 32c, 32d, 35a, 35b, 35c, 45a, 45b, 48c. We can also see in 2d, 44b that -ī is written before pr- in order to make the syllable heavy. At 46d, 58a, for the metre to be right, we must read pr- as making position.
tr: 1c, 29b, 31b, 32c, 33a, 34a, 41a, 52d, 53c, 56a.
kṣ: 14a, 29c, 32a, 33b, 34a, 34d, 43b, 47a, 57d, 61c.
kl: 20a, 46c.
: 27b, 51b.
sth: 11c, 45c.
kr: 57a.
cy: 16c.
dr: 53a.
dv: 8c.
ddh: 26a.
dhv: 29b.
vr: 57d.
sv: 4b.

In two places we find that the opening heavy syllable has been resolved into two short syllables (40b, 59a), something not normally found in Classical Sanskrit, but quite common in the Prakrits.

To fulfil the needs of the metre the names, spelt classically as Samantabhadra and Mañjuśrī, are in the verses written as Samantatabhadra and Mañjuśirī. -śirī is, of course, the expected form in Prakrit anyway, but in translation I have used the more familiar form.

We find that the 1st person singular verb which in most MIA languages ends in -āmi here regularly ends in -ami. Contra Edgerton I do not think we can count all of these as being shortened because of the metre, as throughout the 62 verses there are no counter-examples, i.e. these verbs always end in –ami, and the form can also be found in many of the other verses of Gv., though not in all.

I think we must therefore take this as a feature of the underlying language. There are six examples, see: vandami (1c, 7d), adhimucyami (3d, 7b), adhyeṣami (10c), see also: pratideśayamī (8d), where -ī is m.c.

Ānandajoti Bhikkhu
April, 2018

The Aspiration for the Good Life

Atha khalu Samantabhadro Bodhisattvo Mahāsattvaḥ, Suzuki: Mahāsattva.
Then the Awakening Being, the Great Being, Samantabhadra,

evam-eva loka-dhātu-paraṁ-parān-abhilāpyānabhilāpya-Buddha-kṣetra-paramāṇu-rajaḥ-samān, kalpān kalpa-prasarān-abhidyotayamāno,
explaining in this way the succession of world elements, spoken of and not spoken of, equal (in number) to the supremely small atoms in a Buddha field, through aeons after aeons,

bhūyasyā mātrayā gāthābhigītena praṇidhānam-akārṣīt:
went on to make his aspiration by reciting these verses:


Yāvata keci daśad-diśi loke, sarvă-triyadhva-gatā Nara-siṁhāḥ,
 tān-ahu vandami sarvi aśeṣān-kāyatu vāca manenă prasannaḥ. [1]

As many Lions of Men as there are in the worlds, in the ten directions, in all three times, faithfully I worship them all, without exception, with body, speech and mind.

Kṣetra-rajopama-kāyă-pramāṇaiḥ sarva-Jināna karomĭ praṇāmam,
 sarva-Jinābhimukhena manena, Bhadra-carī-praṇidhāna-balena. [2]

I make a salutation to all Victors with a measure of bodies the same as there are atoms in a (Buddha) field, with a mind directed towards all Victors, with the strength of (my) Aspiration for the Good Life.

Eka-rajāgri rajopama-Buddhā, Buddha-sutāna niṣaṇṇaku madhye,
 evam-aśeṣata Dharmata-dhātuṁ sarvadhimucyami Suzuki, Vaidya: sarvādhimucyami, against the metre. pūrṇa Jinebhiḥ. [3]

On the tip of each single atom, Buddhas, like atoms, sit in the midst of the Sons of Buddhas; (and) so I am totally and completely intent on the Dharma Element which is filled with Victors.

Teṣu ca akṣaya-varṇa-samudrān sarvă-svarāṅga-samudra-rutebhiḥ
 sarva-Jināna guṇān-bhaṇamānas-tān-Sugatān-stavamī ahu sarvān. [4]

With a voice having an ocean of intonations, an ocean of letters and syllables, speaking of the virtues all Victors, I praise all the Happy Ones.

Puṣpa-varebhi ca mālya-varebhir-vādya-vilepana-chatra-varebhiḥ,
 dīpa-varebhi ca dhūpa-varebhiḥ, pūjana teṣa Susuki: teṣu; also in the next verse. Jināna karomi. [5]

With the best flowers, with the best garlands, with the best umbrellas, creams and musical instruments, with the best lamps, with the best incense, I honour the Victors.

Vastra-varebhi ca gandha-varebhiś-cūrṇa-puṭebhi ca Meru-samebhiḥ,
 sarva-viśiṣṭa-viyūha-varebhiḥ, pūjana teṣa Jināna karomi. [6]

With the best vestments, with the best fragrances, with powders and compounds similar to (Mount) Meru, and with the best array of all excellent (things), I honour the Victors.

Yā ca anuttara pūja udārā tān-adhimucyami sarva-Jinānām;
 bhadra-carī-adhimukti-balena, vandami pūjayamī Jina-sarvān. [7]

Whatever unsurpassed and exalted offerings there are, I intend those for all Victors; with the strength and determination for the good life, I worship and honour all Victors.

Yac-ca ktaṁ mayi pāpu bhaveyyā, rāgatŭ dveṣatu moha-vaśena,
 kāyatu vāca manena tathaiva taṁ pratideśayamī ahu sarvam. [8]

Whatever wickedness may have been done by me, through delusion, hatred and passion, I confess all of it in the same way with body, speech and mind.

Yac-ca daśad-diśi puṇya jagasya śaikṣa aśaikṣă-Pratyeka-Jinānām,
 Buddha-sutān-atha sarva-Jinānāṁ taṁ anumodayamī ahu sarvam. [9]

Whatever merit beings have in the ten directions, from trainees, those beyond training, Independent Buddhas, Sons of Buddhas and also all Victors, I rejoice in it all.

Ye ca daśad-diśi Lokă-pradīpā, Bodhi vibuddha asaṅgată-prāptāḥ,
 tān-ahu sarvi adhyeṣami Nāthāṁ Cakru Suzuki: Nāthāṁs-Cakru? anuttaru vartanatāyai. [10]

Those Lights of the World in the ten directions, having awakened to Awakening, having attained non-attachment, I ask all those Lords to turn the unsurpassed Wheel (of Dharma).

Ye ’pi ca nirvti darśitu-kāmās-tān-abhiyācamĭ Suzuki: -kāmas-. prāñjali-bhūtaḥ,
 kṣetra-rajopama-kalpă sthihantu, Pandey: nihantu, I am unsure what this could mean here. sarva-jagasya hitāya sukhāya. [11]

Those who desire to realise cessation, I request, with my hands folded, to remain for as many aeons as there are atoms in a (Buddha) field, for the happiness and welfare of all beings.

Vandana-pūjana-deśanatāya modanadhyeṣaṇa-yācanatāya:
 yac-ca śubhaṁ mayi saṁcitu kiṁcid-Bodhayi nāmayamī ahu sarvam. [12]

Through worship, honouring, teaching, through requesting, asking and rejoicing: whatever good has been accumulated by me I offer it all for (the attainment of) Awakening.

Pūjita bhontu atītaka Suzuki: atītaku. Buddhā, ye ca dhriyanti Vaidya: ghriyanti? Presumably a transcription error. daśad-diśi loke,
 ye ca anāgata te laghu bhontu pūrṇa-manoratha Bodhi-vibuddhāḥ. Suzuki: vibuddhā. [13]

May the Buddhas of the past be honoured, and those existing in the world in the ten directions, may the (Buddhas) of the future quickly fulfil their desire to awaken to Awakening.

Yāvata keci daśad-diśĭ kṣetrās-te pariśuddha bhavantu udārāḥ,
 Bodhi-drumendra-gatebhi Jinebhir-Buddha-sutebhi ca bhontu prapūrṇāḥ. [14]

As many (Buddha) fields as there are in the ten directions may they be purified and exalted, may they be filled with Sons of Buddhas, and with Victors who have come to the lordly Bodhi trees.

Yāvata keci daśad-diśi sattvās-te sukhitāḥ sada bhontu arogāḥ,
 sarva-jagasya ca Dharmiku artho bhontu pradakṣiṇu dhyatu āśā. Pandey: āśāḥ. [15]

As many beings as there are in the ten directions may they always be happy and healthy, and may the Dharma purpose and desire to pay respect of all beings be successful.

Bodhi-cariṁ ca ahaṁ caramāṇo bhavi jāti-smaru The opening gaṇa is syncopated here. We could correct it by reading jātĭ-smarū bhavi. sarvagatīṣu;
 sarvasu janmasŭ cyuty-upapattī pravrajito ahu nityu bhaveyyā. [16]

May I, walking in the life of Awakening, remember my births in all destinies; and in all births, fallings away and rebirths, may I always go forth.

Sarva-Jinān-anuśikṣayamāṇo Pandey: sarvajinānuśikṣayamāṇo, against the metre. bhadra-cariṁ paripūrayamāṇaḥ,
 śīla-cariṁ vimalāṁ pariśuddhāṁ nityam-akhaṇḍam-achidra Suzuki, Vaidya: acchidra, which is standard Sanskrit, but metrically wrong. careyam. [17]

Training in the way of all Victors, fulfilling the good life, may I always live, unbroken and faultlessly, a virtuous life, stainless and pure.

Deva-rutebhi ca nāga-rutebhir-yakṣa-kumbhāṇḍa-manuṣya-rutebhiḥ,
 yāni ca sarva-rutāni jagasya, sarva-ruteṣv-ahu deśayi Dharmam. [18]

With the voices of gods, with the voices of nāgas, with the voices of yakṣas, khumbāṇḍas and humans, with whatever voices there are of all beings, may I teach the Dharma with all (these) voices.

Peśalu Vaidya, Pandey: Ye khalu. pāramitāsv-abhiyukto Bodhiyi cittu ma jātu vimuhyet;
 ye ’pi ca pāpaka āvaraṇīyās-teṣu parikṣayu bhotu aśeṣam. [19]

May the skilful mind devoted to the perfections and Awakening never be bewildered; and whatever wicked obstructions there are, may they be destroyed without remainder.

Karmatŭ kleśatu Māra-pathāto loka-gatīṣu vimuktu careyam,
 padma yathā salilena aliptaḥ, sūrya śaśī gaganeva asaktaḥ. [20]

May I in all worldly states live liberated from Māra’s paths, from defilements and from (bad) deeds, like a lotus undefiled by water, (like) the sun and the moon unobstructed by the sky.

Sarvi apāya-dukhāṁ praśamanto, sarva-jagat sukhi Suzuki omits sukhi. sthāpayamānaḥ,
 sarva-jagasya hitāya careyaṁ, yāvata kṣetra-pathā diśatāsu. [21]

Pacifying all suffering in the lower worlds, establishing the happiness of all beings, may I live for the benefit of all beings, in as many directions as there are paths in the (Buddha) fields.

Sattva-cariṁ anuvartayamāno, Bodhi-cariṁ paripūrayamāṇaḥ,
 bhadra-cariṁ că prabhāvayamānaḥ: sarvi anāgata-kalpa careyam. [22]

Serving the life of (all) beings, fulfilling the life of Awakening, increasing the good life: may I live (like this) in all future aeons.

Ye ca sabhāgata mama caryāye The gaṇa is syncopated, I see no easy way to correct it. tebhi samāgamu nityu bhaveyyā;
 kāyatu vācatu cetanato vā Pandey: ? eka-cari praṇidhāna careyam. [23]

With those who share my life may I always be in harmony; through body, speech and mind may I live focused on my aspiration.

Ye ’pi ca mitrā mama The gaṇa is syncopated, perhaps we could read Ye ’pi ca mitră mamā to correct it. hita-kāmā, bhadra-carīya nidarśayitāraḥ,
 tebhi samāgamu nityu bhaveyyā, tāṁś-ca ahaṁ na virāgayi jātu. [24]

With those friends who, desiring my benefit, point to the good life, may I always be in harmony, and may I never alienate them.

Saṁmukha nityam-ahaṁ Jina paśye, Buddha-sutebhi parīvtu Nāthān,
 teṣu ca pūja kareya udārāṁ, sarvi anāgata-kalpam-akhinnaḥ. [25]

May I always see the Victors face to face, those Lords in the midst of the Sons of Buddhas, may I pay exalted honour to them, unbrokenly throughout all future aeons.

Dhārayamāṇu Jināna Săddharmaṁ, Bodhi-cariṁ paridīpayamānaḥ,
 bhadra-cariṁ ca viśodhayamānaḥ: sarvi anāgata-kalpa careyam. [26]

Upholding the Good Dharma of the Victors, explaining the life of Awakening, purifying the good life: may I live (like this) in all future aeons.

Sarva-bhaveṣu ca saṁsaramāṇaḥ, puṇyatŭ jñānatu akṣayă-prāptaḥ,
 prajña-upāya-samādhi-vimokṣaiḥ sarva-guṇair-bhavi akṣaya-kośaḥ. [27]

Wandering through all existences, with merit, with knowledge, having attained the imperishable, with wisdom, skill in means, concentrations and liberations, and with all virtue, may I be an indestructible vessel.

Eka-rajāgri rajopama-kṣetrā, tatra ca kṣetri acintiya Buddhān
 Buddha-sutāna niṣaṇṇaku madhye paśyiya Bodhi-cariṁ caramāṇaḥ. [28]

The tip of one atom is like a (Buddha) field (full) of atoms, in these inconceivable (Buddha) fields may I see Buddhas sat in the middle of Sons of Buddhas, while living out the life of Awakening.

Evam-aśeṣata sarva-diśāsu, bāla-patheṣŭ triyădhva-pramāṇān,
 Buddha-samudra thă kṣetra-samudrān-otari cārika-kalpa-samudrān. [29]

In all directions without exception, (even) in the ways of the foolish, for the duration of the three times, (like) an ocean of Buddhas, may I plunge into oceans of (Buddha) fields, wandering through oceans of aeons.

Eka-svarāṅga-samudra-rutebhiḥ sarva-Jināna svarāṅga-viśuddhim,
 sarva-Jināna Suzuki: sarva-jagasya; (according to) the sounds of all beings? yathāśaya-ghoṣān, Buddha-sarasvatim-otari nityam. [30]

Together with the voice of an ocean of singular intonations, the pure intonation of all Victors, may I always plunge into the Buddhas’ speech, sounds made according to the intentions of all Victors.

Teṣu ca akṣaya-ghoṣa-ruteṣu sarvă-triyadhva-gatāna Jinānām,
 Cakra-nayaṁ parivartayamāno, Buddhi-balena ahaṁ praviśeyam. [31]

Through those voices having the indestructible sounds of the Victors throughout all three times, rolling the systematic Wheel (of Dharma), may I attain (Awakening) through the strength of (my) intelligence.

Ekă-kṣaṇena anāgata-sarvān kalpă-praveśa ahaṁ praviśeyam,
 ye ’pi ca kalpă triyadhvă-pramāṇās-tān kṣaṇa-koṭĭ-praviṣṭa careyam. [32]

May I enter into all future aeons in an instant, and having reached the end of that instant, may I live through whatever aeons there are for the duration of the three times.

Ye că triyadhva-gatā Nara-siṁhās-tān-ahu Suzuki: -siṁhāṁs-tān-. paśyiya ekă-kṣaṇena,
 teṣu ca gocarim-otari nityaṁ māya-gatena vimokṣa-balena. [33]

May I see in an instant whatever Lions of Men there are throughout the three times, always plunging into their range through the magical power of the liberations.

Ye că triyadhva-sŭkṣetra-viyūhās-tān-abhinirhari Suzuki: -viyūhāṁs-tān-. eka-rajāgre,
 evam-aśeṣata sarva-diśāsu otarĭ kṣetra-viyūha Jinānām. [34]

Having realised in the tip of one atom those arrays of good (Buddha) fields in the three times, may I plunge into the array of the Victors’ fields in all directions without exception.

Ye ca anāgata Lokă-pradīpās-teṣu vibudhyana Cakră-pravttim,
 nirvti-darśana-niṣṭhă praśāntiṁ, sarvi ahaṁ upasaṁkrami Nāthān. [35]

Having understood the Wheel-rollings of all these future Lights of the World, continuing insight into cessation, peaceful, I approach all Lords.

ddhi-balena samanta-javena, Yāna-balena Vaidya, Pandey: jñāna-balena. samanta-mukhena,
 carya-balena samanta-guṇena, maitra-balena samanta-gatena, [36]

Through the strength of spiritual power, quick all-round, through the strength of the (Great) Vehicle, entering all-round, through the strength of conduct, virtuous all-round, through the strength of loving-kindness, established all-round,

puṇya-balena samanta-śubhena jñāna-balena asaṅga-gatena,
 prajña-upāya-samādhibalena Bodhi-balaṁ samudānayamānaḥ. [37]

through the strength of merit, lovely all-round, through the strength of knowledge, established in non-attachment, through the strength of concentrations, means and wisdom, I am perfecting the strength of Awakening.

Karma-balaṁ pariśodhayamānaḥ, kleśa-balaṁ parimardayamānaḥ,
 Māra-balaṁ abalaṁ karamāṇaḥ, pūrayi bhadra-carī-bala sarvān. [38]

Purifying the strength of deeds, crushing the strength of defilements, making powerless the strength of Māra, may I fulfil all the strengths of the good life.

Kṣetra-samudra viśodhayamānaḥ, sattva-samudra vimocayamānaḥ,
 Dharma-samudra vipaśyayamāno, jñāna-samudra vigāhayamānaḥ, [39]

Purifying an ocean of (Buddha) fields, liberating an ocean of beings, having insight into an ocean of Dharma (teachings), penetrating an ocean of knowledges,

carya-samudra viśodhayamānaḥ, praṇidhi-samudra prapūrayamāṇaḥ,
 Buddha-samudra prapūjayamānaḥ, kalpa-samudra careyam-akhinnaḥ. [40]

purifying an ocean of (good) conduct, fulfilling an ocean of aspirations, honouring an ocean of Buddhas, may I live through an unbroken ocean of aeons.

Ye că triyadhva-gatāna Jinānāṁ Bodhi-cari-praṇidhāna-viśeṣāḥ
 tān-ahu pūrayi sarvi aśeṣān Pandey: aśesāt, unexpected sandhi. bhadra-carīya vibudhyiya Pandey: bibudhyiya, presumably a transcription error. Bodhim. [41]

May I fulfil, completely and without remainder, the special aspiration to the life of Awakening of those Victors of the three times, and through the good life may I awaken to Awakening.

Jyeṣṭhaku yaḥ sutu sarva-Jinānāṁ, yasya ca nāma Samantatabhadraḥ:
 tasya vidusya sabhāga-carīye nāmayamī kuśalaṁ imu sarvam. [42]

The eldest son of all the Victors, who is known as Samantabhadra: may I offer all of this wholesomeness to this wise one.

Kāyatu vāca manasya viśuddhiś-carya-viśuddhy-athă kṣetra-viśuddhiḥ,
 yādśa nāmana bhadra-vidusya tādśa bhotu samaṁ mama tena. [43]

Purified through body, speech and mind, then having pure conduct, a pure field (of action), may I be similar to the wise one, who is known as good.

Bhadra-carīya samanta-śubhāye Mañjuśirī-praṇidhāna Vaidya, Pandey: Mañjuśiri-; against the metre, unless pr- makes position here. careyam,
 sarvi anāgata kalpam-akhinnaḥ pūrayi tāṁ kriya sarvi aśeṣām. [44]

May I live the aspiration of Mañjuśrī, in a good life, beautiful all-round, and through all future aeons, unbroken, may I fulfil all (good) deeds without remainder.

No că pramāṇu bhaveyya carīye, no că pramāṇu bhaveyya guṇānām,
 apramāṇa cariyāyă sthihitvā, The opening is syncopated, I see no easy way to correct it. jānayi Vaidya, Pandey: jānami; I know. sarvi vikurvitu teṣām. [45]

May there be no measure to this life, may there be no measure to these virtues, having established this immeasureable life, may I know all their transformations.

Yāvata niṣṭha nabhasya bhaveyyā, sattva aśeṣata niṣṭha tathaiva,
 karmatŭ kleśatu yāvata niṣṭhā, tāvata-niṣṭha mama praṇidhānam. pr- seems to make position here. [46]

For as long as the sky continues, (and) beings without remainder continue, as long as defiled deeds continue, for that long my aspiration will continue.

Ye ca daśad-diśĭ kṣetra anantā ratna-alaṁktu dadyu Jinānām,
 divya ca mānuṣa saukhya-viśiṣṭāṁ kṣetra-rajopama-kalpa dadeyam. [47]

May I give decorated jewels to the Victors in the endless (Buddha) fields in the ten directions, may I give special comfort to gods and humans for as many aeons as there are atoms in the (Buddha) fields.

Yaś-ca imaṁ pariṇāmana-Rājaṁ śrutva, sakj-janayed-adhimuktim,
 Bodhi-varām-anŭprārthayamāno, agru viśiṣṭa bhaved-imu puṇyam. [48]

May he, having heard this King of complete fulfilment, understand at once; determined, desiring the noble Awakening, may this merit be special and prominent.

Varjita tena bhavanti apāyā, varjita tena bhavanti kumitrāḥ,
 kṣipru sa paśyati taṁ Amitābhaṁ, yasy-imu Bhadra-cari-praṇidhānam. [49]

Warding off the lower worlds through this, warding off bad friends through this, quickly see Amitābhā, having this Aspiration for the Good Life.

Lābha sulabdha sujīvitu teṣāṁ, svāgata te imu mānuṣa-janma,
 yādśa so hi Samantatabhadras-te ’pi tathā nacireṇa bhavanti. [50]

For these the good life and (true) gains are easily obtained, they are born in a good state as a human, through that they become in no long time similar to Samantabhadra.

Pāpaka pañca anantariyāṇi, yena ăjñāna-vaśena ktāni,
 so imu Bhadra-cariṁ bhaṇamānaḥ kṣipru parikṣayu bhoti Vaidya, Pandey: neti; he can quickly lead to destruction. aśeṣam. [51]

The five wicked (crimes having retribution) immediately (after this life), performed through ignorance, he can quickly destroy through reciting the Good Life (verses found here).

Jñānatu rūpatu lakṣaṇataś-ca varṇatu gotratu bhotir-upetaḥ;
 tīrthika-Māra-gaṇebhir-aghṣyaḥ Pandey: adhṣyaḥ, unassailable. pūjitu bhoti sa sarvă-tri-loke. [52]

He will be endowed with knowledge, (good) form, characteristics, class, lineage; he will be uncrushed by the legions of Māras and heretics, (and) honoured throughout the three worlds.

Kṣipru sa gacchati Bodhĭ-drumendraṁ, gatva niṣīdati sattva-hitāya,
 budhyati Bodhĭ pravartayi Cakraṁ Suzuki: Cakra. dharṣayi Vaidya, Pandey: dharṣati. Māru sasainyaku sarvam. [53]

Quickly he goes to the Lord of Bodhi trees, and after going, he sits (there) for the benefit of (all) beings, realising Awakening, he can turn the (Dharma) Wheel, and can overpower Māra and his entire army.

Yo imu Bhadra-cari-praṇidhānaṁ dhārayi vācayi deśayito vā
 Buddha vijānati yo ’tra vipāko Bodhi viśiṣṭa ma kāṅkṣa janetha. [54]

The Buddha knows him who remembers, recites and teaches this Aspiration for the Good Life, the result of which is the excellent Awakening, do not have (any) doubt.

Mañjuśirī yatha jānati śūraḥ, so ca Samantatabhadra tathaiva,
 teṣu ahaṁ anuśikṣayamāṇo, nāmayamī kuśalaṁ imu sarvam. [55]

Just as the hero Mañjuśrī knows, so also does Samantabhadra, training in these (practices) I offer all this wholesomeness (to them).

Sarvă-triyadhva-gatebhi Jinebhir-yā pariṇāmana varṇita agrā,
 tāya ahaṁ kuśalaṁ imu sarvaṁ nāmayamī vara-bhadra-carīye. [56]

Complete fulfilment has been praised as the pinnacle by the Victors throughout all three times, I offer (to them) all the wholesomeness of this noble and good life.

Kālă-kriyāṁ ca ahaṁ karamāṇo āvaraṇān vinivartiya sarvān,
 saṁmukha paśyiya taṁ Amitābhaṁ taṁ ca Sukhāvatĭ-kṣetră vrajeyam. [57]

When I am dying may I remove all obstables, and may I go to the Sukhāvati land and see Amitābhā face to face.

Tatra gatasya imi praṇidhānā āmukhi sarvi bhaveyyu samagrā,
 tāṁś-ca ahaṁ paripūrya aśeṣān, sattva-hitaṁ kari-yāvata loke. [58]

Having gone there, may all these aspirations be present and complete, having fulfilled them without remainder, I will work for the welfare of as many beings as there are in the world.

Tahi The first heavy syllable is resolved into two light syllables. Jina-maṇḍali śobhani ramye, padma-vare rucire upapannaḥ,
 vyākaraṇaṁ ahu tatra labheyyā, saṁmukhato Amitābha-Jinasya. [59]

May I delight in the midst of the circle of Victors, (then) reborn on a splendid and noble lotus, may I gain there the prediction (of Awakening), face to face with the Victor Amitābhā.

Vyākaraṇaṁ pratilabhya ca Vaidya, Pandey: ta. tasmin nirmita-koṭi-śatebhir-anekaiḥ,
 sattva-hitāni bahūny-ahu kuryāṁ dikṣu daśasv-api buddhi-balena. [60]

Having received the prediction there, may I, through the power of intelligence, perform abundant benefits for beings in the ten directions, through tens of billions of magical creations.

Bhadra-cari-praṇidhāna paṭhitvā, yat-kuśalaṁ mayi saṁcitu kiṁcit,
 ekă-kṣaṇena samdhyatu sarvaṁ tena jagasya śubhaṁ praṇidhānam. [61]

Having recited this Aspiration for the Good Life, whatever wholesomeness has been accumulated, through that in an instant may all good aspirations beings have be accomplished.

Bhadra-cariṁ pariṇāmya yad-āptaṁ puṇyam-anantam-atīva viśiṣṭam,
 tena jagad-vyasanaughani-magnaṁ yātv-Amitābha-puriṁ varam-eva. [62]

By completely fulfilling the good life, whatever endless, excellent merit has been obtained, through that may beings, overcome and immersed in the flood of misfortunes, go to the noble city of Amitābhā.