T47n1979_轉經行道愿往生凈土法事贊
大正藏第 47 冊 No. 1979 轉經行道愿往生凈土法事贊
No. 1979
轉經行道愿往生凈土法事贊捲上
沙門善導集記
奉請四天王 直入道場中 奉請師子王 師子亦難逢 奮迅身毛衣 眾魔退散去 回頭請法師 直取涅槃城
序曰。竊以娑婆廣大火宅無邊。六道周居重昏永夜。生盲無目慧照未明。引導無方俱摧死地。循環來去等逝水長流。託命投神誰之能救。斯乃識含無際。窮塵之劫更逾。自爾悠悠遇勝緣之何日。上從海德初際如來。乃至今時釋迦諸佛。皆乘弘誓悲智雙行。不捨含情三輪普化。然我無明障重。佛出不逢。設使同生。還如覆器。神光等照不簡四生。慈及無偏皆資法潤。雖沈法水長劫由頑。苦集相因毒火臨時還發。仰惟大悲恩重等潤身田。智慧冥加道芽增長。慈悲方便視教隨宜。勸念彌陀歸乎凈土。地則眾珍雜間光色競輝。德水澄華玲瓏影徹。寶樓重接等輝神光。林樹垂瓔風塵雅曲。華臺嚴瑩種種希奇。聖眾同居明逾千日。身則紫金之色相好儼然。進止往來乘空無礙。若論依報則超絕十方。地上虛空等皆無異。他方凡聖乘愿往來。到彼無殊齊同不退。但以如來善巧總勸四生。棄此娑婆忻生極樂。專稱名號兼誦彌陀經。欲令識彼
【現代漢語翻譯】 現代漢語譯本 No. 1979 轉經行道愿往生凈土法事贊捲上
沙門善導集記
恭請四天王，直入道場中。 恭請師子王，師子亦難逢。 奮迅身毛衣，眾魔退散去。 回頭請法師，直取涅槃城。
序言：我私下認為，娑婆世界（Saha world）廣大如火宅，無邊無際。六道眾生（Six realms）居住其中，如同長夜般昏暗。眾生生來盲昧，沒有智慧的光芒照耀，沒有引導的方向，一同走向死亡之地。循環往復，如同逝水長流。將生命寄託于神靈，誰能救助？這是因為識蘊包含無際，窮盡塵劫也無法逾越。自此悠悠長久，何時才能遇到殊勝的因緣？上自海德初際如來（Haide Chu Ji Tathagata），乃至如今的釋迦諸佛（Sakyamuni Buddhas），都憑藉弘大的誓願，悲智雙運，不捨棄有情眾生，以三輪（Three Wheels）普度教化。然而我等無明障蔽深重，佛陀出世也難以相逢。即使一同出生，也如同覆蓋的器皿，無法接受佛法的甘露。佛的神光平等照耀，不分四生（Four kinds of birth），慈悲普及一切，都依賴佛法的滋潤。雖然沉浸在佛法之水中，但長劫以來依然頑固不化。苦和集相互作用，毒火隨時可能爆發。仰仗大悲世尊的恩德，如同滋潤田地，智慧在冥冥之中加持，使道芽增長。慈悲方便，視眾生的根器而施教，勸導唸誦阿彌陀佛（Amitabha Buddha），歸向凈土。凈土之地，各種珍寶交錯，光彩競相輝映。功德之水澄澈明亮，玲瓏剔透。寶樓重重相接，光輝如同神光。林木垂掛瓔珞，風中傳來優雅的樂曲。華麗的蓮花臺莊嚴瑩潔，種種希奇。聖眾居住在一起，光明勝過千個太陽。身則呈現紫金之色，相好莊嚴。進退往來，乘空無礙。如果論及依報（environment），則超絕十方世界。地上虛空，等同沒有差異。他方世界的凡夫和聖人，乘著願力往來。到達彼土，沒有差別，齊同不退轉。只是如來善巧方便，總勸四生，捨棄此娑婆世界，欣喜往生極樂世界。專心稱念名號，兼誦彌陀經（Amitabha Sutra），想要讓他們認識那個世界。
【English Translation】 English version No. 1979 Verses in Praise of the Dharma Practice of Sutra Recitation and Circumambulation, Vowing Rebirth in the Pure Land, Volume 1
Compiled and Recorded by the Sramana Shandao
Respectfully invite the Four Heavenly Kings to enter directly into the Bodhimanda. Respectfully invite the Lion King; even a lion is hard to encounter. Shaking their body hair and garments, all demons retreat and scatter. Turning back to invite the Dharma Master to directly attain the City of Nirvana.
Preface: I privately believe that the Saha world (Saha world) is vast like a burning house, without boundaries. The beings of the six realms (Six realms) dwell within, like a long and dark night. Born blind, without the light of wisdom to illuminate, without a guiding direction, they all head towards the land of death. Rebirth follows rebirth, like flowing water. Entrusting life to spirits, who can save them? This is because the store of consciousness contains no boundaries, and cannot be crossed even by exhausting kalpas. Since then, for a long time, when will they encounter a special cause? From the Tathagata Haide Chu Ji (Haide Chu Ji Tathagata) to the present Sakyamuni Buddhas (Sakyamuni Buddhas), they all rely on great vows, practicing both compassion and wisdom, not abandoning sentient beings, and universally transforming them with the Three Wheels (Three Wheels). However, our ignorance is deeply obscured, and it is difficult to meet the Buddha even when he appears in the world. Even if we are born together, it is like an overturned vessel, unable to receive the nectar of the Dharma. The divine light of the Buddha shines equally, without distinguishing the four kinds of birth (Four kinds of birth), and compassion extends to all, relying on the nourishment of the Dharma. Although immersed in the water of the Dharma, they remain stubborn and unyielding for a long time. Suffering and accumulation interact, and the fire of poison may erupt at any time. Relying on the grace of the Greatly Compassionate One, like irrigating the fields, wisdom secretly blesses, causing the sprouts of the Path to grow. Compassionate and skillful means are used to teach according to the capacity of sentient beings, encouraging them to recite Amitabha Buddha's (Amitabha Buddha) name and return to the Pure Land. In the Pure Land, various treasures are intertwined, and their colors compete to shine. The water of merit is clear and bright, exquisitely transparent. Jeweled towers are connected one after another, and their brilliance is like divine light. Trees hang with garlands, and elegant melodies are heard in the wind. Magnificent lotus platforms are adorned with various wonders. The holy assembly dwells together, and their light surpasses a thousand suns. Their bodies are the color of purple gold, and their features are dignified. Advancing and retreating, they move freely in the air without obstruction. If we talk about the environment (environment), it surpasses all ten directions. The ground and the sky are the same, without difference. Ordinary beings and sages from other worlds come and go by the power of their vows. Upon arriving there, there is no difference, and they are all equal and non-retrogressive. It is only that the Tathagata skillfully and conveniently encourages all four kinds of beings to abandon this Saha world and joyfully be reborn in the Land of Ultimate Bliss. Focus on reciting the name and also recite the Amitabha Sutra (Amitabha Sutra), wanting to make them recognize that world.
莊嚴厭斯苦事。三因五念畢命為期。正助四修則剎那無間。回斯功業普備含靈。壽盡乘臺齊臨彼國。
凡欲為自欲為他立道場者。先須嚴飾堂舍安置尊像。幡華竟眾等無問多少。盡令洗浴著凈衣入道場聽法。若欲召請人及和贊者盡立。大眾令坐。使一人先須燒香散華周匝一遍竟。然後依法作聲召請云。
般舟三昧樂(愿往生) 大眾同心厭三界(無量樂) 般舟三昧樂(愿往生) 三塗永絕愿無名(無量樂) 三界火宅難居止(愿往生) 乘佛願力往西方(無量樂) 般舟三昧樂(愿往生) 念報慈恩常頂戴(無量樂) 大眾持華恭敬立(愿往生) 先請彌陀入道場(無量樂) 般舟三昧樂(愿往生) 不違弘願應時迎(無量樂) 觀首勢至塵沙眾(愿往生) 從佛乘華來入會(無量樂) 般舟三昧樂(愿往生) 觀音接手入華臺(無量樂) 無勝莊嚴釋迦佛(愿往生) 受我微心入道場(無量樂) 般舟三昧樂(愿往生) 碎身慚謝釋迦恩(無量樂) 彼國莊嚴大海眾(愿往生) 從佛乘華來入會(無量樂) 般舟三昧樂(愿往生) 助佛神化度眾生(無量樂) 十方恒沙佛舒舌(愿往生) 證我凡夫生安樂(無量樂) 般舟三昧樂(愿往生)
悲心利物大悲心(無量樂) 慚愧恒沙大悲心(愿往生) 受我微心入道場(無量樂) 般舟三昧樂(愿往生) 專心凈土佛前期(無量樂) 一一如來大海眾(愿往生) 從佛乘華來入會(無量樂) 般舟三昧樂(愿往生) 儘是往生增上緣(無量樂) 佛使二十五菩薩(愿往生) 一切時來常護念(無量樂) 般舟三昧樂(愿往生) 畢命直入涅槃城(無量樂) 佛恐眾生四魔障(愿往生) 未至極樂墮三塗(無量樂) 般舟三昧樂(愿往生) 直心實行佛迎來(無量樂) 我今眾等深慚謝(愿往生) 受我微心來入會(無量樂) 般舟三昧樂(愿往生) 心心專注出娑婆(無量樂) 本國彌陀諸聖眾(愿往生) 平等俱來坐道場(無量樂) 般舟三昧樂(愿往生) 道場聖眾實難逢(無量樂) 眾等頂禮彌陀會(愿往生) 普散香華同供養(無量樂) 般舟三昧樂(愿往生) 彌陀光攝往生人(無量樂) 對佛彌陀涅槃會(愿往生) 各發誓願請華臺(無量樂) 般舟三昧樂(愿往生) 極樂莊嚴門盡開(無量樂) 般舟三昧樂(愿往生) 專心念佛坐華臺(無量樂) 般舟三昧樂(愿往生) 乘華直入不須疑(無量樂) 眾
等齊心請高座(往生樂) 愍懟智影說尊經(往生樂) 難思議(往生樂) 雙樹林下(往生樂) 難思(往生樂) 道場時逢難叵遇(往生樂) 無常迅速命難停(往生樂) 難思議(往生樂) 雙樹林下(往生樂) 難思(往生樂) 眼前業道人人見(往生樂) 皆由三毒作因緣(往生樂) 難思議(往生樂) 雙樹林下(往生樂) 難思(往生樂) 雖得人身常闇鈍(往生樂) 貪瞋邪見轉專專(往生樂) 難思議(往生樂) 雙樹林下(往生樂) 難思(往生樂) 日夜惛惛不惺悟(往生樂) 還是流浪三塗因(往生樂) 難思議(往生樂) 雙樹林下(往生樂) 難思(往生樂) 忽爾輪迴長劫苦(往生樂) 彌陀凈土何時聞(往生樂) 難思議(往生樂) 雙樹林下(往生樂) 難思(往生樂) 大眾同心請高座(往生樂) 為度群生轉法輪(往生樂) 難思議(往生樂) 雙樹林下(往生樂) 難思(往生樂) 眾等傾心樂聞法(往生樂) 手執香華常供養(往生樂) 難思議(往生樂) 雙樹林下(往生樂) 難思(往生樂) 道場大眾裹相與至心敬禮 南無常住佛 道場大眾裹相與至心敬禮 南無常住
【現代漢語翻譯】 現代漢語譯本 一心虔誠恭請法師高座(往生樂)，慈悲憐憫以智慧之光宣說尊貴的佛經(往生樂)。 不可思議(往生樂)，雙樹林下(往生樂)，不可思議(往生樂)。 在道場中難得遇到殊勝的佛法(往生樂)，生命無常迅速消逝難以停留(往生樂)。 不可思議(往生樂)，雙樹林下(往生樂)，不可思議(往生樂)。 眼前的惡業果報人人都能看到(往生樂)，都是由貪、嗔、癡這三種毒素造成的因緣(往生樂)。 不可思議(往生樂)，雙樹林下(往生樂)，不可思議(往生樂)。 即使得到了人身也常常愚昧遲鈍(往生樂)，貪婪、嗔恨、邪見反而更加強烈(往生樂)。 不可思議(往生樂)，雙樹林下(往生樂)，不可思議(往生樂)。 日日夜夜昏昏沉沉不覺醒悟(往生樂)，還是在三惡道中流浪的原因(往生樂)。 不可思議(往生樂)，雙樹林下(往生樂)，不可思議(往生樂)。 忽然之間又陷入漫長劫數的痛苦輪迴(往生樂)，阿彌陀佛(Amitabha)的清凈國土何時才能聽聞(往生樂)？ 不可思議(往生樂)，雙樹林下(往生樂)，不可思議(往生樂)。 大眾同心恭請法師高座(往生樂)，爲了度化眾生而轉動法輪(Dharma wheel)(往生樂)。 不可思議(往生樂)，雙樹林下(往生樂)，不可思議(往生樂)。 大眾傾心歡喜聽聞佛法(往生樂)，手持香和鮮花常常供養(往生樂)。 不可思議(往生樂)，雙樹林下(往生樂)，不可思議(往生樂)。 道場大眾一起至誠恭敬頂禮，南無常住佛(Namo ever-abiding Buddha)。 道場大眾一起至誠恭敬頂禮，南無常住法(Namo ever-abiding Dharma)。
【English Translation】 English version With one heart and sincerity, we invite the high seat (Rebirth in Bliss), with compassion and wisdom, to explain the venerable scriptures (Rebirth in Bliss). Inconceivable (Rebirth in Bliss), under the twin Sala trees (Rebirth in Bliss), Inconceivable (Rebirth in Bliss). It is rare to encounter the supreme Dharma in the Bodhimanda (Rebirth in Bliss), life is impermanent and fleeting, difficult to hold on to (Rebirth in Bliss). Inconceivable (Rebirth in Bliss), under the twin Sala trees (Rebirth in Bliss), Inconceivable (Rebirth in Bliss). The karmic consequences before our eyes are seen by everyone (Rebirth in Bliss), all caused by the conditions created by the three poisons of greed, hatred, and ignorance (Rebirth in Bliss). Inconceivable (Rebirth in Bliss), under the twin Sala trees (Rebirth in Bliss), Inconceivable (Rebirth in Bliss). Even if we obtain a human body, we are often dull and ignorant (Rebirth in Bliss), greed, hatred, and wrong views become even stronger (Rebirth in Bliss). Inconceivable (Rebirth in Bliss), under the twin Sala trees (Rebirth in Bliss), Inconceivable (Rebirth in Bliss). Day and night, we are muddled and unaware (Rebirth in Bliss), still creating causes for wandering in the three evil realms (Rebirth in Bliss). Inconceivable (Rebirth in Bliss), under the twin Sala trees (Rebirth in Bliss), Inconceivable (Rebirth in Bliss). Suddenly, we fall into the suffering of endless kalpas of reincarnation (Rebirth in Bliss), when will we hear of the pure land of Amitabha (Amitabha)? (Rebirth in Bliss). Inconceivable (Rebirth in Bliss), under the twin Sala trees (Rebirth in Bliss), Inconceivable (Rebirth in Bliss). The assembly, with one heart, invites the high seat (Rebirth in Bliss), to turn the Dharma wheel (Dharma wheel) for the sake of liberating all beings (Rebirth in Bliss). Inconceivable (Rebirth in Bliss), under the twin Sala trees (Rebirth in Bliss), Inconceivable (Rebirth in Bliss). The assembly wholeheartedly rejoices in hearing the Dharma (Rebirth in Bliss), holding incense and flowers, we constantly make offerings (Rebirth in Bliss). Inconceivable (Rebirth in Bliss), under the twin Sala trees (Rebirth in Bliss), Inconceivable (Rebirth in Bliss). The assembly in the Bodhimanda, together with utmost sincerity, pays homage, Namo ever-abiding Buddha (Namo ever-abiding Buddha). The assembly in the Bodhimanda, together with utmost sincerity, pays homage, Namo ever-abiding Dharma (Namo ever-abiding Dharma).
法 道場大眾裹相與至心敬禮 南無常住僧
敬白。道場眾等各各斂心。彈指合掌叩頭歸命。禮本師釋迦佛過現未來諸世尊。所以歸依佛者。佛是眾生大慈悲父。亦是出世增上良緣。計其恩德。過於塵劫述之難盡。賢愚經言。一一諸佛。從初發意終至菩提。專心求法不顧身財。悲智雙行曾無退念。或可逢人逼試皮肉分張。或自割身而延鴿命。或舍千頭以求法。或釘千釘而求四句。或刺身血以濟夜叉。或舍妻子以充羅剎。或設慈悲方便。化作禽魚。用濟蒼生免其饑難。或作金毛師子以上獵師。或作白象抽牙為求菩提而奉施。或觀怨家由如赤子。或現外道比若親兒。彼我無殊。聖凡何異。三祇起行。皆與無漏相應。地地收功始得果圓號佛。身則閻浮金光色。喻千日競暉。相好分明譬若眾星夜朗。跏趺正坐不背之相圓明。法界同歸。各睹如來面相。身心湛寂。化用不失時機。隨類變通。報體則元來不動。但以如來智德嘆之難盡。道場眾等各生慚謝之心。能使諸佛為我捨身。過於塵劫。哀哉世尊能為難事。長劫勤勤忍疲勞之苦痛。雖復為生苦行。不覓小恩。望欲等出塵勞會菩提而歸彼岸。眾等齊心。為今施主某甲等。奉請十方諸佛一切世尊。弟子等敬尋諸佛境界。唯佛能知。國土精華非凡所測。三身化用皆立凈土。
【現代漢語翻譯】 現代漢語譯本 法 道場大眾，請收攝心神，以至誠之心敬禮——南無常住僧（指常住的僧團）。
敬稟告：道場大眾，請各自收斂心神。彈指、合掌、叩頭，歸命于本師釋迦牟尼佛，以及過去、現在、未來一切諸佛世尊。之所以要歸依佛，是因為佛是眾生大慈大悲的父親，也是出世間最殊勝的善緣。計算佛的恩德，即使經過無數劫也難以述盡。《賢愚經》中說，每一位諸佛，從最初發心到最終成就菩提，都專心求法，不顧惜自身和財物，慈悲和智慧並行，從未有過退轉的念頭。有時會遇到有人逼迫考驗，將皮肉分割；有時會割下自己的肉來延續鴿子的生命；有時會捨棄千頭來求法；有時會釘千顆釘子來求得四句偈；有時會刺破身體放出鮮血來救濟夜叉；有時會捨棄妻子來充當羅剎的食物；或者設立慈悲方便，化作禽鳥魚類，用來救濟蒼生，免除他們的飢餓之苦。有時會化作金毛獅子來引導獵人；有時會化作白象，拔出象牙，爲了求得菩提而奉獻施捨。或者看待怨家如同看待赤子；或者對待外道如同對待親生兒子。彼此之間沒有差別，聖人凡人又有什麼不同？三大阿僧祇劫的修行，都與無漏的智慧相應。從初地到十地積累功德，才最終獲得圓滿的果位，號為佛。佛的身軀呈現閻浮檀金的光色，如同千個太陽競相輝映。佛的相好光明分明，譬如眾星在夜晚閃耀。跏趺端坐，沒有背離的姿態，圓滿光明。法界眾生共同歸向，各自都能看到如來的面容。身心湛然寂靜，教化眾生不失時機，隨著不同的類別而變化通達。佛的報身本來是不動搖的，但是如來的智慧和功德，讚歎也難以窮盡。道場大眾，各自生起慚愧懺謝之心。諸佛爲了我們捨棄身體，經歷了無數劫。可悲啊，世尊能夠做到如此艱難的事情，長久以來勤勤懇懇地忍受疲勞的痛苦。即使是為眾生苦行，也不求微小的恩惠，希望能夠帶領眾生脫離塵世的煩惱，會歸菩提，到達彼岸。大眾齊心，爲了今天的施主某甲等，奉請十方諸佛一切世尊。弟子們恭敬地尋覓諸佛的境界，只有佛才能知曉，國土的精華不是凡人所能測度的。佛的三身化用都建立在清凈的國土之上。
【English Translation】 English version The Dharma The assembly in the Bodhimanda (place of enlightenment) should gather their minds and respectfully pay homage with utmost sincerity – Homage to the Sangha (community) that abides eternally.
Respectfully announcing: The assembly in the Bodhimanda, please each gather your minds. Snap your fingers, join your palms, and bow your heads in refuge. Pay homage to our original teacher, Shakyamuni Buddha, and all the Buddhas, World Honored Ones, of the past, present, and future. The reason for taking refuge in the Buddha is that the Buddha is the great compassionate father of all beings, and also the supreme good condition for transcending the world. Calculating the Buddha's kindness, it is difficult to fully describe even after countless kalpas (eons). The Sutra of the Wise and the Foolish states that each and every Buddha, from the initial aspiration to the ultimate attainment of Bodhi (enlightenment), single-mindedly seeks the Dharma (teachings), without regard for their own body or wealth. Compassion and wisdom are practiced in tandem, without ever retreating. Sometimes they may encounter people who force them to test their resolve by dividing their skin and flesh; sometimes they may cut off their own flesh to prolong the life of a dove; sometimes they may sacrifice a thousand heads to seek the Dharma; sometimes they may endure a thousand nails to seek four lines of verse; sometimes they may pierce their bodies to offer blood to a Yaksha (a type of spirit); sometimes they may abandon their wives and children to serve as food for a Rakshasa (a type of demon); or they may establish compassionate skillful means, transforming into birds and fish, to save sentient beings and relieve them from the suffering of hunger. Sometimes they may transform into a golden-haired lion to guide hunters; sometimes they may transform into a white elephant, extracting their tusks to offer as a gift in pursuit of Bodhi. Or they may view enemies as if they were their own children; or they may treat heretics as if they were their own kin. There is no difference between them and us, what difference is there between the holy and the mundane? The practice of the three asamkhya kalpas (incalculable eons) is all in accordance with non-outflow (untainted) wisdom. Accumulating merit from stage to stage, one finally attains the complete fruition and is called a Buddha. The Buddha's body manifests the color of Jāmbūnada gold, like a thousand suns competing in radiance. The marks and characteristics are distinct and clear, like the stars shining brightly in the night. Sitting upright in the lotus position, without turning away, perfectly clear and bright. The entire Dharma realm returns to the source, and each can behold the face of the Tathagata (Buddha). Body and mind are serene and still, and the transformative function does not miss the opportune moment, adapting and transforming according to the different categories of beings. The reward body is originally unmoving, but the wisdom and virtue of the Tathagata are inexhaustible to praise. The assembly in the Bodhimanda, each generate a heart of shame and repentance. The Buddhas were able to sacrifice their bodies for us, for countless kalpas. Alas, the World Honored One is able to do such difficult things, diligently enduring the pain of fatigue for a long time. Even while practicing asceticism for the sake of sentient beings, they do not seek small favors, hoping to lead all beings out of the defilements of the world, gather at Bodhi, and return to the other shore. The assembly, with one mind, for the sake of today's donor, so-and-so, respectfully invite the Buddhas of the ten directions, all the World Honored Ones. Disciples respectfully seek the realm of the Buddhas, which only the Buddhas can know, the essence of the land is not something that ordinary people can fathom. The transformation and function of the three bodies all establish pure lands.
以導群生。法體無殊。有識歸之得悟。但為凡夫亂想寄託無由故。使釋迦諸佛不捨慈悲。直指西方十萬億剎國名極樂。佛號彌陀。現在說法。其國清凈具四德莊嚴。永絕譏嫌等無憂惱。人天善惡皆得往生。到彼無殊齊同不退。何意然者。乃由彌陀因地世饒王佛所舍位出家。即起悲智之心廣弘四十八愿。以佛願力五逆之與十惡罪滅得生。謗法闡提回心皆往。復因韋提致請誓舍娑婆。唸唸無遺決定求生極樂。如來因其請故。即說定散兩門三福九章。廣作未聞之益。十方恒沙諸佛。共贊釋迦。舒舌遍覆三千。證得往生非謬。如是等諸佛世尊。不捨慈悲。受今施主某甲及眾生請。入此道場證明功德。奉請已。今勸眾生等各各斂心歸依合掌。
下座接高贊云。
愿往生愿往生。眾等咸歸命本師釋迦佛十方世界諸如來。愿受施主眾生請。不捨慈悲入道場。證明功德滅諸罪。迴心一念見彌陀。眾等身心皆踴躍。手執香華常供養。
高接下贊云 高接下請召云。
重白。道場大眾等。各各斂心彈指合掌。叩頭一心歸命。為今施主及眾生。次當奉請十方法界諸佛所說修多羅藏八萬四千。又請全身散身舍利等。唯愿放大神光入此道場證明功德。又請十方聲聞緣覺得道聖人。唯愿不捨慈悲現大神通。入此道場證明功
【現代漢語翻譯】 現代漢語譯本 引導眾生。佛法的本質並無差別。有覺識的人歸向它就能得到覺悟。只因爲凡夫的種種妄想沒有寄託之處，所以釋迦牟尼等諸佛不捨棄慈悲，直接指出在西方十萬億佛土之外，有一個名為極樂的世界，佛號阿彌陀佛（Amitabha），現在正在說法。那個國度清凈，具備四種功德莊嚴，永遠沒有譏諷嫌隙等憂愁煩惱。無論是人、天、善人、惡人，都可以往生到那裡。到達彼岸后，沒有差別，全都一樣，永不退轉。為什麼會這樣呢？這是因為阿彌陀佛在因地時，是世饒王佛（King Serenity）捨棄王位出家。隨即發起悲憫和智慧之心，廣發四十八大愿。憑藉佛的願力，犯下五逆罪和十惡罪的人，罪業可以消滅而得以往生；誹謗佛法和斷善根的人，只要回心轉意，都可以往生。又因為韋提希夫人（Vaidehi）的懇請，發誓捨棄娑婆世界（Saha），念念不忘，決心求生極樂世界。如來因為她的請求，就說了定善和散善兩種修行方法，以及三福和九品往生的道理，廣泛地給予了前所未聞的利益。十方如恒河沙數般的諸佛，共同讚歎釋迦牟尼佛（Sakyamuni），伸出舌頭遍覆三千大千世界，證明往生極樂世界不是虛妄的。像這樣，諸佛世尊不捨棄慈悲，接受今天施主某甲以及眾生的祈請，進入這個道場，證明功德。奉請完畢。現在勸請各位眾生，各自收攝心神，歸依佛法，合掌致敬。
下座接著高聲讚頌：
『愿往生，愿往生。我們大家都歸命于本師釋迦牟尼佛（Sakyamuni）和十方世界諸如來。愿佛接受施主和眾生的祈請，不捨棄慈悲進入道場，證明功德，滅除一切罪業。迴心一念，就能見到阿彌陀佛（Amitabha）。我們大家身心都感到歡喜踴躍，手持香花，常常供養。』
高聲接下讚頌，高聲接下請召：
再次稟告：道場的大眾們，各自收攝心神，彈指合掌，叩頭一心歸命。爲了今天的施主以及眾生，接下來將奉請十方法界諸佛所說的修多羅藏（Sutras）八萬四千部，又請全身舍利和散身舍利等。唯愿佛菩薩們放出大神光，進入這個道場，證明功德。又請十方聲聞（Sravakas）、緣覺（Pratyekabuddhas）等得道聖人。唯愿不捨棄慈悲，顯現大神通，進入這個道場，證明功德。
【English Translation】 English version To guide all beings. The essence of Dharma is without difference. Those with awareness who turn to it will attain enlightenment. It is only because ordinary people's confused thoughts have nowhere to rest that Shakyamuni (Sakyamuni) and all the Buddhas do not abandon their compassion, directly pointing to the Western Pure Land, a realm ten trillion Buddha-lands away, named Sukhavati (Pure Land), where the Buddha Amitabha (Amitabha), is currently teaching the Dharma. That land is pure, possessing the adornments of the four virtues, forever free from criticism, suspicion, and other worries and afflictions. Whether humans, devas, the virtuous, or the wicked, all can be reborn there. Upon reaching that shore, there is no difference; all are the same, never regressing. Why is this so? It is because Amitabha (Amitabha), in his causal stage, was King Serenity (King Serenity) who renounced his throne to become a monk. He then aroused the heart of compassion and wisdom, making forty-eight great vows. By the power of the Buddha's vows, those who have committed the five heinous crimes and the ten evil deeds can have their sins eradicated and be reborn there; those who slander the Dharma and sever their roots of goodness, as long as they repent and turn their minds, can all be reborn there. Furthermore, because of Queen Vaidehi's (Vaidehi) earnest request, he vowed to abandon the Saha world (Saha), never forgetting, determined to seek rebirth in the Pure Land. Because of her request, the Tathagata (Tathagata) spoke of the two methods of practice, meditative and non-meditative, as well as the principles of the Three Blessings and the Nine Grades of Rebirth, extensively bestowing unprecedented benefits. The Buddhas of the ten directions, as numerous as the sands of the Ganges River, together praised Shakyamuni Buddha (Sakyamuni), extending his tongue to cover the three thousand great thousand worlds, proving that rebirth in the Pure Land is not false. Like this, all the Buddhas and World Honored Ones do not abandon their compassion, accepting the invitation of today's donor, so-and-so, and all beings, entering this Dharma assembly to attest to the merit. Having completed the invitation, now I urge all beings to gather their minds, take refuge in the Dharma, and join their palms in reverence.
The one below then raises their voice in praise:
'May we be reborn, may we be reborn. We all take refuge in our original teacher, Shakyamuni Buddha (Sakyamuni), and all the Tathagatas of the ten directions. May the Buddhas accept the invitation of the donors and all beings, not abandoning their compassion, entering the Dharma assembly, attesting to the merit, and eradicating all sins. With a single thought of repentance, we can see Amitabha (Amitabha). We all feel joyful and elated in body and mind, holding incense and flowers, constantly making offerings.'
The one above responds with praise, the one above responds with the summons:
I announce again: All of you in the Dharma assembly, gather your minds, snap your fingers, join your palms, and prostrate yourselves with one heart, taking refuge. For the sake of today's donor and all beings, next we will invite the eighty-four thousand Sutra collections (Sutras) spoken by all the Buddhas of the ten directions, as well as the complete body relics and scattered body relics. May the Buddhas and Bodhisattvas emit great divine light, entering this Dharma assembly, attesting to the merit. Also, we invite the Arhats (Sravakas) and Pratyekabuddhas (Pratyekabuddhas) of the ten directions who have attained enlightenment. May they not abandon their compassion, manifesting great spiritual powers, entering this Dharma assembly, attesting to the merit.
德。又當奉請諸菩薩眾普賢文殊觀音勢至等。唯愿不捨慈悲滿眾生愿。入此道場證明功德。所以歸依奉請者。此諸菩薩從初發意乃至菩提。常行平等接引無偏。自利利他無時暫息。常以法音覺諸世間。光明普照無量佛土。一切世界六種震動。總攝魔界動魔宮殿。摑裂邪網消滅諸見。散諸塵勞壞諸欲塹。開闡法門。顯明清白光融佛法。宣流正化。常作不染身口意業。常行不退身口意行。常行不動身口意業。常行讚歎身口意業。常行清凈身口意業。常行離惱身口意業。常行智慧身口意業。覺悟成就定慧成就。此諸菩薩。常為諸天龍八部人王梵王等。守護恭敬供養。一切眾生為救為歸。為明為尊為勝為上。具無量行愿多所饒益。安穩天人利益一切。游步十方行權方便。入佛法藏究竟彼岸。智慧聖明不可思議。轉佛法輪。成就如來一切種智。於一切法悉得自在。如是等菩薩大士不可稱計。唯愿不捨慈悲。受眾生請一時來會入此道場。為今施主某甲證明功德。今勸道場眾等人等。斂心歸依合掌禮。
下接高贊云。
愿往生愿往生。眾等希聞諸佛法。龍宮八萬四千藏。已施神光入道場。證明功德復滿愿。因茲離苦見彌陀。法界含靈亦除障。我等身心皆踴躍。手執香華常供養。
高接下贊云。
愿往生愿往
【現代漢語翻譯】 德（De）。又應當奉請諸菩薩眾，如普賢（Puxian，意為普皆賢善）、文殊（Wenshu，意為妙吉祥）、觀音（Guanyin，意為觀世音）、勢至（Shizhi，意為大勢至）等。唯愿諸菩薩不捨慈悲，滿足眾生願望，進入此道場，證明功德。所以要歸依奉請這些菩薩的原因是，這些菩薩從最初發心直至證得菩提，常行平等，接引眾生沒有偏頗，自利利他沒有片刻停息，常用佛法之音覺悟世間，光明普照無量佛土，一切世界發生六種震動，總攝魔界，震動魔宮殿，摑裂邪網，消滅各種邪見，散除各種塵勞，摧毀各種慾望的壁壘，開闡佛法之門，顯明清白光明的佛法，宣流正法教化，常作不被污染的身口意業，常行不退轉的身口意行，常行不動的身口意業，常行讚歎的身口意業，常行清凈的身口意業，常行遠離煩惱的身口意業，常行智慧的身口意業，覺悟成就，定慧成就。這些菩薩，常為諸天、龍八部、人王、梵王等守護、恭敬、供養。一切眾生都以他們為救助、為歸宿、為光明、為尊貴、為殊勝、為至上。具足無量行愿，多所饒益，安穩天人，利益一切。游步十方，行使權巧方便，進入佛法寶藏，究竟到達彼岸。智慧聖明，不可思議，轉動佛法輪，成就如來的一切種智，對於一切法都得到自在。像這樣的菩薩大士，數量不可稱計。唯愿諸菩薩不捨慈悲，接受眾生的祈請，一時來集會於此道場，為今天的施主某甲證明功德。現在勸道場中的各位，收攝心神，歸依佛法，合掌行禮。
下面接高聲讚頌：
愿往生，愿往生。各位希望聽聞諸佛的佛法。龍宮中的八萬四千法藏，已經施放神光進入道場。證明功德，又滿足願望，因此得以脫離苦難，見到阿彌陀佛。法界所有眾生也能消除業障。我們身心都感到踴躍，手持香花，常常供養。
高聲接下面的讚頌：
愿往生，愿往生。
【English Translation】 De (virtue). Furthermore, one should invite all the Bodhisattvas, such as Samantabhadra (Puxian, meaning universal goodness), Manjushri (Wenshu, meaning wonderful auspiciousness), Avalokiteshvara (Guanyin, meaning perceiving the sounds of the world), Mahasthamaprapta (Shizhi, meaning great strength), and others. May the Bodhisattvas not abandon their compassion and fulfill the wishes of all beings, entering this mandala to attest to the merit. The reason for taking refuge in and inviting these Bodhisattvas is that from their initial aspiration until they attain Bodhi, they constantly practice equality, receiving and guiding beings without partiality, benefiting themselves and others without a moment's rest. They constantly use the Dharma sound to awaken the world, their light universally illuminating countless Buddha lands, causing six kinds of tremors in all worlds, encompassing the realm of Mara, shaking the palaces of Mara, tearing apart the nets of heresy, eliminating all wrong views, scattering all worldly toils, destroying the ramparts of desires, opening and elucidating the Dharma gate, revealing the pure and bright light of the Buddha Dharma, propagating the correct teachings, constantly performing undefiled actions of body, speech, and mind, constantly practicing non-retreating conduct of body, speech, and mind, constantly practicing immovable actions of body, speech, and mind, constantly practicing praising actions of body, speech, and mind, constantly practicing pure actions of body, speech, and mind, constantly practicing actions of body, speech, and mind that are free from affliction, constantly practicing wise actions of body, speech, and mind, awakening and accomplishing, accomplishing both Samatha and Vipassana. These Bodhisattvas are constantly protected, revered, and offered to by devas, nagas, the eight classes of beings, human kings, Brahma kings, and others. All beings regard them as their salvation, their refuge, their light, their honor, their victory, their supreme. They possess immeasurable practices and vows, greatly benefiting, securing devas and humans, benefiting all. They roam the ten directions, employing skillful means, entering the treasury of the Buddha Dharma, ultimately reaching the other shore. Their wisdom is sacred and bright, inconceivable, turning the wheel of the Dharma, accomplishing the Tathagata's omniscience, attaining mastery over all dharmas. Such Bodhisattva Mahasattvas are countless. May the Bodhisattvas not abandon their compassion, accept the invitation of beings, gather at this mandala at this time, and attest to the merit of the donor, so-and-so. Now, I urge everyone in the mandala to collect their minds, take refuge in the Dharma, and join their palms in reverence.
The following is a loud praise:
Wishing for rebirth, wishing for rebirth. All of you hope to hear the Buddhas' Dharma. The eighty-four thousand Dharma treasures in the Dragon Palace have already emitted divine light into the mandala, attesting to the merit and fulfilling wishes, thereby escaping suffering and seeing Amitabha Buddha. All sentient beings in the Dharma realm can also eliminate karmic obstacles. Our bodies and minds are all joyful, holding incense and flowers, constantly making offerings.
Loudly continue with the following praise:
Wishing for rebirth, wishing for rebirth.
生。龍宮經藏如恒沙。十方佛法復過是。我今標心普皆請。放大神光入道場。證明功德復除罪。增長施主菩提芽。眾等各各齊心念。手執香華常供養。
下接高贊云。
愿往生愿往生。今日道場難得遇。無上佛法亦難聞。畢命形枯斷諸惡。從是念念罪皆除。六根得了得惺悟。戒定慈悲誓不虛。眾等身心皆踴躍。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。久住娑婆常沒沒。三惡四趣盡皆停。被毛戴角受眾苦。未曾聞見聖人名。憶此疲勞長劫事。誓願捨命見彌陀。眾等身心皆踴躍。手執香華常供養。
高接下贊云。
愿往生愿往生。眾等咸歸命。今為施主及眾生。已請十方法界全身舍利碎體金剛。物利隨宜。分形影赴。雖復形分大小。神化一種無殊。大則類同山嶽。小則比若芥塵。畢命真誠齊心供養。近則人天獲報。富樂長劫隨身。遠則凈土無生剋果。則涅槃之常樂。又愿道場眾等。各各齊心。手執香華常供養。
下接高贊云。
愿往生愿往生。真身舍利隨大小。見聞歡喜修供養。自作善根他人福。一切合集皆迴向。晝夜精勤不敢退。專心決定見彌陀。眾等身心皆踴躍。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生
【現代漢語翻譯】 現代漢語譯本： 生。龍宮經藏如恒河沙（比喻數量極多）。十方諸佛的佛法超過這個數量。我現在集中精神普遍地祈請，放大神通光明進入道場，證明功德並消除罪業，增長施主的菩提之芽。大眾各自齊心念誦，手持香花常常供養。
下接高贊唱道：
愿往生，愿往生。今日道場難得遇到，無上佛法也難以聽聞。用盡生命，形體枯槁，斷絕各種惡行。從此唸唸消除罪業，六根得以清醒覺悟。戒律、禪定、慈悲的誓言不會虛假。大眾身心都踴躍歡喜，手持香花常常供養。
高接下贊唱道：下接高贊唱道：
愿往生，愿往生。長久住在娑婆世界（指充滿缺陷和痛苦的現實世界）常常沉沒，三惡道（地獄、餓鬼、畜生）四趣（地獄、餓鬼、畜生、阿修羅）全部停止。披毛戴角（指轉生為動物）承受各種痛苦，未曾聽聞見到聖人的名號。回憶起這疲勞長劫的事情，發誓捨棄生命去見阿彌陀佛（西方極樂世界的佛）。大眾身心都踴躍歡喜，手持香花常常供養。
高接下贊唱道：
愿往生，愿往生。大眾都歸命（皈依），現在爲了施主和眾生，已經祈請十方法界全身舍利（佛陀的遺骨）碎體金剛（堅固不壞之物）。根據物品的利益，分形應赴。即使形體有大小，神化作用都是一樣的。大的如同山嶽，小的如同芥菜籽。用盡生命真誠齊心供養，近的則人天獲得福報，富樂長劫伴隨自身。遠的則凈土（阿彌陀佛的極樂世界）無生剋果，則是涅槃（佛教的最高境界）的常樂。又愿道場大眾，各自齊心，手持香花常常供養。
下接高贊唱道：
愿往生，愿往生。真身舍利隨著大小，見聞歡喜修習供養。自己做的善根和他人的福報，一切合集都回向（將功德迴向給他人或某個目標）。晝夜精勤不敢退縮，專心決定見阿彌陀佛。大眾身心都踴躍歡喜，手持香花常常供養。
高接下贊唱道：下接高贊唱道：
愿往生，愿往生。
【English Translation】 English version: Born. The sutra collection in the Dragon Palace is like the sands of the Ganges (an analogy for an extremely large number). The Buddhadharma of the ten directions surpasses even that. I now focus my mind and universally invite, releasing great divine light into the Bodhimanda (place of enlightenment), to attest to merit and eliminate sins, and to increase the Bodhi (enlightenment) sprouts of the donors. The assembly each recites with one heart, holding incense and flowers, constantly making offerings.
Following, the high praise chants:
'May we be reborn, may we be reborn. Today's Bodhimanda is rare to encounter, and the unsurpassed Buddhadharma is also difficult to hear. Exhausting our lives, our forms wither, cutting off all evils. From this, thought after thought, sins are eliminated, and the six senses are awakened. The vows of precepts, samadhi (meditation), and compassion will not be in vain. The assembly's bodies and minds are all joyful, holding incense and flowers, constantly making offerings.'
The high praise connects to the lower praise: The lower praise connects to the high praise:
'May we be reborn, may we be reborn. Dwelling long in the Saha world (the world of suffering and imperfection), we are constantly submerged, and the three evil paths (hell, hungry ghosts, animals) and four destinies (hell, hungry ghosts, animals, asuras) all cease. Covered in fur and wearing horns (referring to rebirth as animals), we endure all kinds of suffering, never having heard or seen the names of the sages. Recalling these tiring long kalpas (eons), we vow to give up our lives to see Amitabha (the Buddha of the Western Pure Land). The assembly's bodies and minds are all joyful, holding incense and flowers, constantly making offerings.'
The high praise connects to the lower praise:
'May we be reborn, may we be reborn. The assembly all takes refuge, now for the donors and sentient beings, we have invited the whole-body sarira (relics of the Buddha) and shattered-body vajra (indestructible substance) of the ten directions' Dharma realm. According to the benefit of the objects, forms are divided and respond. Even though the forms are large or small, the divine transformations are all the same. The large are like mountains, the small are like mustard seeds. Exhausting our lives, sincerely and with one heart, we make offerings. Near, humans and devas (gods) obtain blessings, and wealth and happiness accompany them for long kalpas. Far, the Pure Land (Amitabha's Pure Land) has no birth or death, and the result is the constant bliss of Nirvana (the ultimate state of liberation). Furthermore, may the assembly in the Bodhimanda, each with one heart, hold incense and flowers, constantly make offerings.'
Following, the high praise chants:
'May we be reborn, may we be reborn. The true-body sarira, according to size, seeing and hearing, joyfully cultivate offerings. Our own good roots and the blessings of others, all combined, we dedicate (transfer merit to others or a specific goal). Day and night, diligently and without retreating, with focused mind, we are determined to see Amitabha. The assembly's bodies and minds are all joyful, holding incense and flowers, constantly making offerings.'
The high praise connects to the lower praise: The lower praise connects to the high praise:
'May we be reborn, may we be reborn.'
。普賢文殊弘誓願。十方佛子皆亦然。一念分身遍六道。隨機化度斷因緣。愿我生生得親近。圍繞聽法悟真門。永拔無明生死業。誓作彌陀凈土人。眾等各各齊身心。手執香華常供養。
下接高贊云。
愿往生愿往生。十方菩薩大慈悲。不惜身命度眾生。六道分身隨類現。為說妙法證無生。無生凈土隨人入。廣大寬平無比量。四種威律常見佛。法侶攜將入寶堂。眾等身心皆踴躍。手執香華常供養。
下接高贊云 高接下贊云。
愿往生愿往生。為今施主及眾生。奉請賢聖入道場。證明功德修供養。三毒煩惱因茲滅。無明黑闇罪皆除。愿我生生值諸佛。唸唸修道至無餘。回此今生功德業。當來畢定在金渠。眾等各各齊身心。手執香華常供養。
下接高贊云。
愿往生愿往生。菩薩聖眾身雖別。慈悲智慧等無殊。不惜身財求妙法。難行苦行未曾休。誓到菩提登彼岸。放大慈光度有流。有流眾生我身是。乘光畢命入西方。眾等身心皆踴躍。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。為今施主皆已請十方諸佛入道場。龍宮法藏真舍利。已放神光入道場。羅漢辟支通自在。一念乘華入道場。普賢文殊諸菩薩。一切俱來入道場。是諸聖眾如雲集。地上虛空
【現代漢語翻譯】 現代漢語譯本： 普賢（Samantabhadra）文殊（Manjusri）發下廣大的誓願，十方世界的佛弟子們也都如此。一念之間化身無數，遍佈六道，隨機應化，度化眾生，斷除輪迴的因緣。愿我生生世世都能親近善知識，圍繞聽聞佛法，領悟真正的解脫之門。永遠拔除無明和生死的業力，發誓成為阿彌陀佛（Amitabha）凈土中的一員。大眾各自端正身心，手持香花，時常供養。 接下來唱誦高讚： 愿往生，愿往生。十方菩薩以大慈悲之心，不惜身命度化眾生。在六道中分身示現，隨順不同眾生的根器而顯現不同的形象，為他們宣說微妙的佛法，證悟不生不滅的境界。無生的凈土隨順每個人的心念而進入，廣大寬闊，無與倫比。四種威儀之中，常常能見到佛陀，與法侶一同攜手進入寶堂。大眾身心都充滿喜悅，手持香花，時常供養。 接下來唱誦高贊，或者高接下讚： 愿往生，愿往生。爲了今天的施主和所有眾生，我們奉請賢聖進入道場，證明我們的功德，接受我們的供養。愿三毒煩惱因此而滅除，無明黑暗的罪業都得以消除。愿我生生世世都能遇到諸佛，念念不忘修道，直至圓滿無餘。將今生所修的功德迴向，將來必定往生到極樂世界的金蓮池中。大眾各自端正身心，手持香花，時常供養。 接下來唱誦高讚： 愿往生，愿往生。菩薩和聖眾們雖然身形各異，但慈悲和智慧卻平等無二。他們不惜身命和財物，尋求微妙的佛法，難行能行，刻苦修行，從不懈怠。發誓到達菩提的彼岸，放出大慈悲的光芒，度化一切在生死之流中漂泊的眾生。我就是這生死之流中的一個眾生，愿乘著佛光，在臨命終時往生西方極樂世界。大眾身心都充滿喜悅，手持香花，時常供養。 高接下贊，或者接下來唱誦高讚： 愿往生，愿往生。爲了今天的施主，我們已經迎請十方諸佛進入道場。從龍宮請來的佛經和真正的舍利，已經放出神光照耀道場。阿羅漢（Arhat）和辟支佛（Pratyekabuddha）都通達自在，一念之間乘著蓮花進入道場。普賢（Samantabhadra）菩薩、文殊（Manjusri）菩薩等一切菩薩，都一同來到道場。這些聖眾如雲般聚集，遍佈地上和虛空。
【English Translation】 English version: Samantabhadra's (Universal Worthy) and Manjusri's (Gentle Glory) vast vows, all Buddha's disciples in the ten directions are also like this. In a single thought, they manifest countless bodies, pervading the six realms, transforming and delivering beings according to their needs, cutting off the causes and conditions of reincarnation. May I be able to draw near to good teachers in every life, surrounding them to listen to the Dharma, and realize the true gate of liberation. May I forever uproot the ignorance and karmic actions of birth and death, vowing to become a member of Amitabha's (Infinite Light Buddha) Pure Land. The assembly should each straighten their bodies and minds, holding incense and flowers, and constantly make offerings. Next, sing the High Praise: Wishing to be reborn, wishing to be reborn. The Bodhisattvas of the ten directions, with great compassion, do not spare their lives to deliver sentient beings. They manifest bodies in the six realms, appearing in forms appropriate to each kind, speaking the wonderful Dharma to them, and realizing the state of non-birth. The Pure Land of non-birth is entered according to each person's mind, vast and boundless beyond compare. In the four kinds of dignified conduct, we constantly see the Buddha, and together with Dharma companions, enter the treasure hall. The assembly's bodies and minds are all filled with joy, holding incense and flowers, and constantly making offerings. Next, sing the High Praise, or High Connect Lower Praise: Wishing to be reborn, wishing to be reborn. For today's donors and all sentient beings, we invite the virtuous sages to enter the Dharma assembly, to attest to our merits and receive our offerings. May the three poisons and afflictions be extinguished because of this, and may the sins of ignorance and darkness be eliminated. May I encounter all Buddhas in every life, constantly cultivating the Way, until complete and without remainder. Dedicating the merits of this life, in the future, we will certainly be in the golden lotus pond. The assembly should each straighten their bodies and minds, holding incense and flowers, and constantly make offerings. Next, sing the High Praise: Wishing to be reborn, wishing to be reborn. Although the Bodhisattvas and sages have different forms, their compassion and wisdom are equally without difference. They do not spare their lives and wealth, seeking the wonderful Dharma, practicing difficult practices, and never resting. Vowing to reach the other shore of Bodhi (Enlightenment), releasing great compassionate light, delivering all beings drifting in the stream of birth and death. I am one of these beings in the stream of birth and death, wishing to ride the Buddha's light, and at the end of life, be reborn in the Western Pure Land. The assembly's bodies and minds are all filled with joy, holding incense and flowers, and constantly making offerings. High Connect Lower Praise, or Next, sing the High Praise: Wishing to be reborn, wishing to be reborn. For today's donors, we have already invited the Buddhas of the ten directions to enter the Dharma assembly. The sutras and true relics brought from the Dragon Palace have already released divine light, illuminating the Dharma assembly. Arhats (Worthy Ones) and Pratyekabuddhas (Solitary Buddhas) all understand freedom, in a single thought riding on lotus flowers, entering the Dharma assembly. Samantabhadra (Universal Worthy) Bodhisattva, Manjusri (Gentle Glory) Bodhisattva, and all Bodhisattvas, have all come together to enter the Dharma assembly. These sages gather like clouds, filling the ground and the sky.
難可量。各坐蓮華百寶座。證明功德放慈光。如此聖眾難逢遇。同時發願入西方。眾等齊心皆踴躍。手執香華常供養請觀世音贊云。
奉請觀世音(散華樂) 慈悲降道場(散華樂) 斂容空裹現(散華樂) 忿怒伏魔王(散華樂) 騰身振法鼓(散華樂) 勇猛現威光(散華樂) 手中香色乳(散華樂) 眉際白毫光(散華樂) 寶蓋隨身轉(散華樂) 蓮華逐步祥(散華樂) 池回八味水(散華樂) 華分戒定香(散華樂) 饑餐九定食(散華樂) 渴飲四禪漿(散華樂) 西方七寶樹(散華樂) 聲韻合宮商(散華樂) 枝中明實相(散華樂) 葉外現無常(散華樂) 愿舍閻浮報(散華樂) 發願入西方(散華樂)
高接下請香華云。
重白。道場眾等各各斂心。彈指合掌叩頭標心運想。
今為施主某甲等。奉請十方法界人天凡聖。水陸虛空一切香華。音樂光明寶藏。香山香衣香樹香林香池香水。入此道場。又請一切寶樹寶林寶衣寶池寶水寶幢寶蓋寶華寶網寶樓寶閣。入此道場。又請一切華林華樹華幢華蓋華樓華閣華宮華殿華衣。入此道場。又請一切光云樹光雲林光雲網光云衣光云蓋光云幢光雲臺光云樓光云閣光云樂光云香光云池光雲水光云
【現代漢語翻譯】 現代漢語譯本： 難以估量。各自坐在百寶蓮花座上，證明功德，放出慈悲的光芒。如此聖眾難以逢遇。同時發願往生西方極樂世界。大眾齊心皆歡喜踴躍，手持香花常常供養。請觀世音菩薩讚頌說：
奉請觀世音（散華樂） 慈悲降臨道場（散華樂） 斂容在空中顯現（散華樂） 忿怒降伏魔王（散華樂） 騰身振動法鼓（散華樂） 勇猛顯現威光（散華樂） 手中香色的乳汁（散華樂） 眉間白毫的光芒（散華樂） 寶蓋隨著身體轉動（散華樂） 蓮花隨著腳步吉祥（散華樂） 池水迴旋八功德水（散華樂） 蓮花散發戒定真香（散華樂） 飢餓時食用九次第定之食（散華樂） 口渴時飲用四禪之漿（散華樂） 西方極樂世界七寶樹（散華樂） 聲音韻律符合宮商（散華樂） 樹枝中明白真實相（散華樂） 樹葉外顯現諸法無常（散華樂） 愿捨棄閻浮提（Jambudvipa，指我們所居住的這個世界）的果報（散華樂） 發願往生西方極樂世界（散華樂）
高舉香花云，向下迎請。
再次稟告。道場大眾各自收攝心神，彈指合掌叩頭，標定心念，運用意念想像。
今為施主某甲等，奉請十方法界人天凡聖，水陸虛空一切香華，音樂光明寶藏。香山、香衣、香樹、香林、香池、香水，進入此道場。又請一切寶樹、寶林、寶衣、寶池、寶水、寶幢、寶蓋、寶華、寶網、寶樓、寶閣，進入此道場。又請一切華林、華樹、華幢、華蓋、華樓、華閣、華宮、華殿、華衣，進入此道場。又請一切光云樹、光雲林、光雲網、光云衣、光云蓋、光云幢、光雲臺、光云樓、光云閣、光云樂、光云香、光云池、光雲水、光云……
【English Translation】 English version: Difficult to measure. Each sits on a lotus flower adorned with hundreds of treasures, testifying to merit and virtue, emitting compassionate light. Such a holy assembly is rare to encounter. Simultaneously vowing to be reborn in the Western Pure Land. The assembly, with one heart, rejoices and leaps for joy, holding incense and flowers, constantly making offerings. Praising Avalokiteśvara (Guanshiyin) Bodhisattva:
Humbly invite Avalokiteśvara (scattering flowers and music) Compassionately descends to the sacred site (scattering flowers and music) Composed countenance appears in the void (scattering flowers and music) Wrathfully subdues the demon king (scattering flowers and music) Soaring body vibrates the Dharma drum (scattering flowers and music) Valiantly manifests majestic light (scattering flowers and music) In hand, fragrant-colored nectar (scattering flowers and music) Between eyebrows, white hair emits light (scattering flowers and music) Jeweled canopy follows the body's turning (scattering flowers and music) Lotus flowers auspiciously mark each step (scattering flowers and music) Pond swirls with eight-flavored water (scattering flowers and music) Flowers emanate the fragrance of precepts, concentration, and wisdom (scattering flowers and music) Hungry, one eats the food of the nine stages of meditative absorption (scattering flowers and music) Thirsty, one drinks the nectar of the four dhyānas (scattering flowers and music) Western Pure Land's seven-jeweled trees (scattering flowers and music) Sounds and melodies harmonize with the musical scales (scattering flowers and music) Within the branches, the true nature is clear (scattering flowers and music) Outside the leaves, impermanence is revealed (scattering flowers and music) Vowing to relinquish the retribution of Jambudvipa (scattering flowers and music) Aspiring to be reborn in the Western Pure Land (scattering flowers and music)
Raise high the incense and flower clouds, inviting downwards.
Again, we announce. The assembly in the sacred site, each one gathers their mind, snaps fingers, joins palms, bows the head, focuses the mind, and employs imagination.
Now, for the sake of the patrons, so-and-so, we humbly invite all the sages and saints, human and celestial beings, of the ten directions, the realms of land and water, emptiness and space, all incense, flowers, music, light, and treasure troves. Fragrant mountains, fragrant garments, fragrant trees, fragrant forests, fragrant ponds, fragrant waters, enter this sacred site. Also, we invite all jeweled trees, jeweled forests, jeweled garments, jeweled ponds, jeweled waters, jeweled banners, jeweled canopies, jeweled flowers, jeweled nets, jeweled pavilions, jeweled towers, enter this sacred site. Also, we invite all flower forests, flower trees, flower banners, flower canopies, flower pavilions, flower towers, flower palaces, flower halls, flower garments, enter this sacred site. Also, we invite all light cloud trees, light cloud forests, light cloud nets, light cloud garments, light cloud canopies, light cloud banners, light cloud platforms, light cloud pavilions, light cloud towers, light cloud music, light cloud incense, light cloud ponds, light cloud waters, light clouds...
山。入此道場。又請一切香雲山香云衣香云樹香雲林香雲網香云蓋香云幢香云樓香云閣香云池香雲水香云光香云樂香雲華香雲臺。入此道場。又請一切寶雲山寶云樹寶雲華寶云果寶云衣寶云幢寶云蓋寶雲網寶云幡寶云樂寶云樓寶云閣寶云光明寶雲天衣寶云供養海。入此道場。又請一切華雲山華雲林樹華云幢蓋華云衣服華云羅網華云音樂華雲臺座。入此道場。又請一切天人變化莊嚴供養海。一切聲聞變化莊嚴供養海。一切菩薩變化莊嚴供養海。一切諸佛變化莊嚴供養海。如是等無量無邊恒沙供養。種種莊嚴悉皆奉請。入此道場。供養一切佛舍利並真法菩薩聲聞眾。受此香華云莊嚴供養海。為滿施主眾生愿。隨心變現受用作佛事。供養已。人各至心歸依合掌禮。
下接高贊云。
愿往生愿往生。愿在彌陀會中坐。手執香華常供養。
奉請既竟即須行道七遍。又使一人將華在西南角立。待行道人至即盡行華與行道眾等。即受華竟不得即散。且待各自標心供養。待行道至佛前。即隨意散之。散竟即過至行華人所。更受華亦如前法。乃至七遍亦如是。若行道訖即各依本坐處立。待唱梵聲盡即坐。
高接下勸眾行道即云。
奉請一切香華供養已訖。一切恭敬。道場眾等各執香華。如法行道。
【現代漢語翻譯】 現代漢語譯本 山。迎請一切香雲山（充滿香氣的云形成的山）、香云衣（香云形成的衣服）、香云樹（香云形成的樹）、香雲林（香云形成的森林）、香雲網（香云形成的網）、香云蓋（香云形成的傘蓋）、香云幢（香云形成的寶幢）、香云樓（香云形成的樓閣）、香云閣（香云形成的亭閣）、香云池（香云形成的池塘）、香雲水（香云形成的水）、香云光（香云形成的光芒）、香云樂（香云形成的音樂）、香雲華（香云形成的花）、香雲臺（香云形成的臺），進入這個道場。 又迎請一切寶雲山（充滿寶物的云形成的山）、寶云樹（寶云形成的樹）、寶雲華（寶云形成的花）、寶云果（寶云形成的果實）、寶云衣（寶云形成的衣服）、寶云幢（寶云形成的寶幢）、寶云蓋（寶云形成的傘蓋）、寶雲網（寶云形成的網）、寶云幡（寶云形成的旗旛）、寶云樂（寶云形成的音樂）、寶云樓（寶云形成的樓閣）、寶云閣（寶云形成的亭閣）、寶云光明（寶云形成的光明）、寶雲天衣（寶云形成的天衣）、寶云供養海（寶云形成的供養之海），進入這個道場。 又迎請一切華雲山（充滿花朵的云形成的山）、華雲林樹（華云形成的森林樹木）、華云幢蓋（華云形成的寶幢和傘蓋）、華云衣服（華云形成的衣服）、華云羅網（華云形成的羅網）、華云音樂（華云形成的音樂）、華雲臺座（華云形成的臺座），進入這個道場。 又迎請一切天人變化莊嚴供養海（天人變化出的莊嚴供養之海）、一切聲聞變化莊嚴供養海（聲聞變化出的莊嚴供養之海）、一切菩薩變化莊嚴供養海（菩薩變化出的莊嚴供養之海）、一切諸佛變化莊嚴供養海（諸佛變化出的莊嚴供養之海）。像這樣無量無邊恒河沙數般的供養，種種莊嚴都全部奉請，進入這個道場，供養一切佛舍利以及真法、菩薩、聲聞眾。接受這香華云莊嚴供養海，爲了滿足施主和眾生的願望，隨心變現受用，作為佛事。供養完畢，人們各自至誠歸依，合掌禮拜。 下面接高聲讚頌說： 『愿往生，愿往生，愿在彌陀會中坐，手執香華常供養。』 奉請完畢后，就須繞行七圈。再安排一人拿著花站在西南角，等待繞行的人到達時，就把花全部給繞行的人。接受花后不要立刻散開，先各自在心中立愿供養。等待繞行到佛前時，就隨意散花。散花完畢后，就到給花的人那裡，再次接受花，也像前面的方法一樣，直到七遍也是這樣。如果繞行完畢，就各自回到原來的座位站立，等待唱誦梵唄結束就坐下。 高聲接下，勸請大眾繞行，就說： 『奉請一切香華供養已經完畢，一切恭敬。道場大眾各自拿著香花，如法繞行。』
【English Translation】 English version Mountain. We invite all Fragrant Cloud Mountains (mountains formed of fragrant clouds), Fragrant Cloud Garments (garments formed of fragrant clouds), Fragrant Cloud Trees (trees formed of fragrant clouds), Fragrant Cloud Forests (forests formed of fragrant clouds), Fragrant Cloud Nets (nets formed of fragrant clouds), Fragrant Cloud Canopies (canopies formed of fragrant clouds), Fragrant Cloud Banners (banners formed of fragrant clouds), Fragrant Cloud Pavilions (pavilions formed of fragrant clouds), Fragrant Cloud Towers (towers formed of fragrant clouds), Fragrant Cloud Ponds (ponds formed of fragrant clouds), Fragrant Cloud Waters (waters formed of fragrant clouds), Fragrant Cloud Lights (lights formed of fragrant clouds), Fragrant Cloud Music (music formed of fragrant clouds), Fragrant Cloud Flowers (flowers formed of fragrant clouds), Fragrant Cloud Platforms (platforms formed of fragrant clouds), enter this Mandala. We also invite all Treasure Cloud Mountains (mountains formed of treasure clouds), Treasure Cloud Trees (trees formed of treasure clouds), Treasure Cloud Flowers (flowers formed of treasure clouds), Treasure Cloud Fruits (fruits formed of treasure clouds), Treasure Cloud Garments (garments formed of treasure clouds), Treasure Cloud Banners (banners formed of treasure clouds), Treasure Cloud Canopies (canopies formed of treasure clouds), Treasure Cloud Nets (nets formed of treasure clouds), Treasure Cloud Flags (flags formed of treasure clouds), Treasure Cloud Music (music formed of treasure clouds), Treasure Cloud Pavilions (pavilions formed of treasure clouds), Treasure Cloud Towers (towers formed of treasure clouds), Treasure Cloud Lights (lights formed of treasure clouds), Treasure Cloud Heavenly Garments (heavenly garments formed of treasure clouds), Treasure Cloud Offering Sea (an ocean of offerings formed of treasure clouds), enter this Mandala. We also invite all Flower Cloud Mountains (mountains formed of flower clouds), Flower Cloud Forests and Trees (forests and trees formed of flower clouds), Flower Cloud Banners and Canopies (banners and canopies formed of flower clouds), Flower Cloud Garments (garments formed of flower clouds), Flower Cloud Nets (nets formed of flower clouds), Flower Cloud Music (music formed of flower clouds), Flower Cloud Platforms and Seats (platforms and seats formed of flower clouds), enter this Mandala. We also invite all Transformation and Adornment Offering Seas of Devas and Humans (offering seas of transformation and adornment by devas and humans), all Transformation and Adornment Offering Seas of Śrāvakas (offering seas of transformation and adornment by Śrāvakas), all Transformation and Adornment Offering Seas of Bodhisattvas (offering seas of transformation and adornment by Bodhisattvas), all Transformation and Adornment Offering Seas of all Buddhas (offering seas of transformation and adornment by all Buddhas). Like these immeasurable and boundless offerings, as numerous as the sands of the Ganges, all kinds of adornments are all invited, enter this Mandala, to offer to all Buddha Relics, along with the True Dharma, Bodhisattvas, and Śrāvaka assembly. Receive this Fragrant Flower Cloud Adornment Offering Sea, to fulfill the wishes of the donors and all beings, transform and enjoy it according to your heart's desire, and perform Buddha deeds. After the offering, everyone sincerely takes refuge, joins their palms, and bows. The following is a high-pitched praise: 'May we be reborn, may we be reborn, may we sit in the assembly of Amitābha (Amitābha), holding fragrant flowers, constantly making offerings.' After the invitation is complete, one must circumambulate seven times. Then, have one person stand in the southwest corner holding flowers. When the circumambulating people arrive, give all the flowers to them. After receiving the flowers, do not scatter them immediately, but first make a vow of offering in your heart. When circumambulating to the front of the Buddha, scatter the flowers at will. After scattering the flowers, go to the person who gave the flowers and receive flowers again, just like the previous method, and so on for seven times. If the circumambulation is complete, everyone returns to their original seats and stands, waiting for the chanting of the Brahma sound to end before sitting down. Following the high-pitched praise, urge the assembly to circumambulate, saying: 'The invitation and offering of all fragrant flowers is now complete, with all reverence. The assembly of the Mandala, each holding fragrant flowers, circumambulates according to the Dharma.'
行道贊梵偈云。
奉請彌陀世尊入道場(散華樂)
奉請釋迦如來入道場(散華樂)
奉請十方如來入道場(散華樂)
道場莊嚴極清凈 天上人間無比量 過現諸佛等靈儀 人天龍鬼中法藏 全身碎身真舍利 大眾持華散其上 瞻仰尊顏繞七匝 梵響聲等皆供養 愿我身凈如香爐 愿我心如智慧火 唸唸焚燒戒定香 供養十方三世佛 慚愧釋迦大悲主 十方恒沙諸世尊 不捨慈悲巧方便 共贊彌陀弘誓門 弘誓多門四十八 遍標唸佛最為親 人能唸佛佛還念 專心想佛佛知人 一切迴心向安樂 即見真金功德身 凈土莊嚴諸聖眾 籠籠常在行人前 行者見已心歡喜 終時從佛坐金蓮 一念乘華到佛會 即證不退入三賢
下接梵人聲立贊云。
愿往生愿往生。道場眾等爾許多人歷劫已來。巡三界輪迴六道。無休止。希見道場請佛會。親承供養難思議。七週行道散華訖。悲喜交流愿滅罪。乘此善根生極樂。華開見佛證無為。眾等持心就本座。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。釋迦如來初發愿。頓舍塵勞修苦行。唸唸精勤無有退。不限日月及歲年。大劫小劫僧祇劫。過逾大地等
【現代漢語翻譯】 現代漢語譯本： 行道贊梵偈說： 『恭請彌陀世尊（Amitabha Buddha）（阿彌陀佛）進入道場（散花奏樂）』 『恭請釋迦如來（Sakyamuni Buddha）（釋迦牟尼佛）進入道場（散花奏樂）』 『恭請十方如來進入道場（散花奏樂）』 道場莊嚴極其清凈，天上人間沒有可以比擬的。 過去現在一切諸佛的靈妙儀態，是人、天、龍、鬼中的佛法寶藏。 無論是全身舍利還是碎身舍利，大眾手持鮮花散在上面。 瞻仰佛的尊容繞行七圈，用梵音歌唱等方式來供養。 愿我的身體像清凈的香爐，愿我的心像智慧的火焰。 唸唸不斷地焚燒戒定真香，供養十方三世一切諸佛。 我慚愧於釋迦牟尼佛這位大慈大悲的教主，以及十方如恒河沙數般多的諸位世尊。 他們不捨棄慈悲和巧妙的方便法門，共同讚歎阿彌陀佛的弘大誓願。 阿彌陀佛的弘大誓願有四十八條之多，其中特別標明唸佛最為親切。 人能唸佛，佛也會念著這個人，專心想佛，佛也會知道這個人。 一切真心迴向西方極樂世界的人，就能見到真金般的功德之身。 西方凈土的莊嚴以及諸位聖眾，常常顯現在修行人的面前。 修行人見到之後內心歡喜，臨終時就能跟隨佛陀坐上金蓮花。 一念之間乘著蓮花到達佛的法會，立即證得不退轉的境界，進入三賢位。 接著梵人高聲讚頌： 『愿往生，愿往生。道場中的各位，你們這麼多人，經歷了無數劫以來，在三界輪迴於六道之中，沒有停止。難得見到道場，請佛降臨法會，親自供養，真是不可思議。繞行道場七週，散花完畢，悲喜交加，愿能滅除罪業。乘著這善根往生極樂世界，蓮花開放時就能見到佛，證得無為的境界。各位請收攝心神回到座位，手持香花，常常供養。』 高聲接下讚頌： 『愿往生，愿往生。釋迦如來最初發愿時，立刻捨棄世間的塵勞，修行苦行。唸唸精進勤奮沒有退轉，不限定日月和年歲，經歷了無數大劫、小劫和僧祇劫，超過了大地的數量。』
【English Translation】 English version: The Brahma Gatha in praise of walking the path says: 'Respectfully invite Amitabha Buddha (Amitabha Buddha) to enter the Dharma assembly (scattering flowers and playing music)' 'Respectfully invite Sakyamuni Buddha (Sakyamuni Buddha) to enter the Dharma assembly (scattering flowers and playing music)' 'Respectfully invite the Tathagatas of the ten directions to enter the Dharma assembly (scattering flowers and playing music)' The Dharma assembly is solemn and extremely pure, unmatched in the heavens and the human realm. The spiritual demeanor of all Buddhas of the past and present is the treasure of the Dharma among humans, gods, dragons, and ghosts. Whether it is the complete body relics or the fragmented body relics, the assembly holds flowers and scatters them upon it. Gazing upon the Buddha's venerable face, circumambulating seven times, offering with Brahma sounds and other means. May my body be like a pure incense burner, may my heart be like the fire of wisdom. Moment after moment, burning the incense of precepts, samadhi, and wisdom, offering to all Buddhas of the ten directions and three times. I am ashamed before Sakyamuni Buddha, the great compassionate master, and the countless Buddhas of the ten directions, as numerous as the sands of the Ganges. They do not abandon compassion and skillful means, jointly praising Amitabha Buddha's great vows. Amitabha Buddha's great vows are as many as forty-eight, among which it is particularly emphasized that mindfulness of the Buddha is the most intimate. If people can be mindful of the Buddha, the Buddha will also be mindful of them; if they single-mindedly think of the Buddha, the Buddha will know them. All those who sincerely turn their hearts towards the Land of Ultimate Bliss will see the body of merit like true gold. The solemnity of the Pure Land and the assembly of saints are always present before the practitioners. When practitioners see this, their hearts rejoice, and at the end of their lives, they will follow the Buddha and sit upon a golden lotus. In a single thought, riding the lotus flower to arrive at the Buddha's assembly, immediately attaining the state of non-retrogression and entering the Three Worthies. Then the Brahma loudly praises: 'May we be reborn, may we be reborn. All of you in this Dharma assembly, so many people, have been transmigrating through the three realms and six paths for countless kalpas without ceasing. It is rare to see the Dharma assembly, inviting the Buddha to descend upon the assembly, personally making offerings, it is truly inconceivable. After circumambulating the Dharma assembly seven times and scattering flowers, with mingled sorrow and joy, may we extinguish our karmic debts. Riding on this root of goodness, may we be reborn in the Land of Ultimate Bliss, and when the lotus flower opens, may we see the Buddha and attain the state of non-action. All of you, please gather your minds and return to your seats, holding incense and flowers, constantly making offerings.' Loudly continuing the praise: 'May we be reborn, may we be reborn. When Sakyamuni Buddha first made his vows, he immediately abandoned worldly defilements and practiced asceticism. Moment after moment, he was diligent and unremitting, without limiting days, months, or years, experiencing countless great kalpas, small kalpas, and asamkhya kalpas, exceeding the number of the earth.'
微塵。不惜身財求妙法。慈悲誓願度眾生。普勸歸西安養國。逍遙快樂得三明。眾等各各傾身心。手執香華常供養。
高接下贊云。
愿往生愿往生。眾等齊心生渴仰。慇勤頂禮樂聞經。聖人所重不過命。不貪王位舍千頭。七寸長針遍體入。標心為物不生憂。自取身皮寫經偈。普愿群生入法流。千燈炎炎流身血。諸天泣淚散華。周感傷大士身心痛。微微含笑愿無瞋。仰愿同聞同斷惡。難逢難遇誓當專。唸唸迴心生凈土。畢命入彼涅槃門。各各傾心無異想。手執香華常供養。
下接高贊云。
愿往生愿往生。曠劫已來居生死。三塗常沒苦皆逕。始服人身聞正法。由如渴者得清泉。唸唸思聞凈土教。文文句句誓當勤。憶想長時流浪苦。專心聽法入真門。凈土無生亦無別。究竟解脫金剛身。以是因緣請高座。報佛慈恩轉法輪。眾等身心皆踴躍。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。眾生見佛心開悟。發願同生諸佛家。住此娑婆已來久。無功捨命劫塵沙。自覺心頑神識鈍。良由地獄臥銅車。銅車炎炎難居止。一念之間百千死。非直此中多苦痛。一切泥犁亦如是。泥犁一入過塵劫。畜生鬼道還如此。今得人身貪造罪。諸佛聖教生非毀。非毀聖教罪根深。謗說良善
【現代漢語翻譯】 現代漢語譯本 微塵：不吝惜身命和財物來尋求精妙的佛法，以慈悲的誓願來普度眾生，普遍勸導大家歸向西方極樂世界（西安養國），在那裡逍遙快樂地獲得宿命、天眼、漏盡這三明。 大眾各自傾注身心，手持香和鮮花，時常供養。
高接下贊唱道：
愿往生，愿往生。大眾齊心生起渴求仰慕之心，虔誠頂禮，樂於聽聞佛經。聖人所看重的不超過性命，（菩薩）不貪戀王位，捨棄千頭，用七寸長的長針遍刺全身，爲了眾生而立下決心，不生憂愁。自己剝下面板來書寫經文偈頌，普遍希望眾生進入佛法的河流。千燈燃燒，流出身上的血，諸天神泣淚散花。周感傷大士身心所受的痛苦，微微含笑，愿不生嗔恨。希望大家一同聽聞佛法，一同斷除惡行，難得的機緣誓當專心。唸唸迴心嚮往凈土，畢生進入那涅槃之門。大家各自傾注身心，沒有其他想法，手持香和鮮花，時常供養。
下接高贊唱道：
愿往生，愿往生。曠劫以來居住在生死輪迴之中，三惡道（三塗）常常沉沒，各種苦難都經歷過。如今開始獲得人身，聽聞正法，猶如飢渴之人得到清泉。唸唸思念聽聞凈土的教義，字字句句誓當勤奮。憶想長久以來流浪的痛苦，專心聽聞佛法，進入真理之門。凈土沒有生滅，也沒有分別，最終解脫，獲得金剛不壞之身。因為這個因緣，請法師登上高座，報答佛的慈悲恩德，轉動法輪。大眾身心都踴躍歡喜，手持香和鮮花，時常供養。
高接下贊唱道，下接高贊唱道：
愿往生，愿往生。眾生見佛，內心開悟，發願一同往生諸佛的家。居住在這娑婆世界（娑婆）已經很久了，無功地捨棄性命，如同劫塵沙數一般。自覺內心頑固，神識遲鈍，實在是因為地獄裡臥在銅車之上。銅車燃燒，難以居住，一念之間經歷百千次死亡。不僅僅是這裡有很多痛苦，一切地獄也都是這樣。一旦進入地獄，要經歷過塵沙劫數，畜生道和餓鬼道也是如此。現在得到人身，卻貪婪地造作罪業，對諸佛的聖教產生誹謗。誹謗聖教，罪根深重，詆譭善良的人。
【English Translation】 English version Tiny Dust: Not hesitating to sacrifice body and wealth to seek the wonderful Dharma, vowing with compassion to deliver all sentient beings, universally exhorting everyone to return to the Western Pure Land (Xi An Yang Guo), where they can freely and joyfully attain the Three Clear Knowledges (threefold wisdom). The assembly, each and every one, pours out their heart and mind, holding incense and flowers, constantly making offerings.
The High-to-Low Praise chants:
'May we be reborn, may we be reborn. The assembly wholeheartedly generates a thirst and yearning, reverently prostrating and delighting in hearing the scriptures. What the sages value most is life itself; (Bodhisattvas) do not covet the throne, sacrificing a thousand heads, with seven-inch long needles piercing the entire body, resolving for the sake of beings, without generating sorrow. Taking their own skin to write verses of scripture, universally hoping that beings enter the stream of Dharma. A thousand lamps burn, flowing with blood from the body, the gods weep and scatter flowers. Zhou feels the pain in the Great Being's body and mind, smiling slightly, vowing not to generate anger. Hoping that everyone together hears the Dharma, together cuts off evil deeds, a rare opportunity, vowing to be focused. Moment by moment, turning the heart towards the Pure Land, spending one's life entering that gate of Nirvana. Each and every one pours out their heart and mind, without other thoughts, holding incense and flowers, constantly making offerings.'
The Low-to-High Praise chants:
'May we be reborn, may we be reborn. For countless eons, dwelling in the cycle of birth and death, the Three Evil Paths (San Tu) constantly submerged, all kinds of suffering experienced. Now beginning to obtain a human body, hearing the true Dharma, like a thirsty person obtaining clear spring water. Moment by moment, thinking of hearing the teachings of the Pure Land, word by word, phrase by phrase, vowing to be diligent. Recalling the suffering of wandering for a long time, wholeheartedly listening to the Dharma, entering the gate of truth. The Pure Land has no birth and no distinction, ultimately liberated, obtaining a diamond body. Because of this cause and condition, inviting the Dharma Master to ascend the high seat, repaying the Buddha's compassionate grace, turning the Dharma wheel. The assembly's body and mind are all joyful and elated, holding incense and flowers, constantly making offerings.'
The High-to-Low Praise chants, the Low-to-High Praise chants:
'May we be reborn, may we be reborn. Sentient beings see the Buddha, their hearts awaken, vowing to be reborn together in the family of all Buddhas. Dwelling in this Saha world (Saha) for a long time, uselessly sacrificing lives, like countless grains of sand in a kalpa. Consciously feeling the heart is stubborn, the spirit is dull, truly because in hell, lying on a copper chariot. The copper chariot burns, difficult to dwell in, in a single thought experiencing hundreds and thousands of deaths. Not only is there much suffering here, but all hells are also like this. Once entering hell, one must pass through kalpas like grains of sand, the animal and hungry ghost realms are also like this. Now obtaining a human body, yet greedily creating sins, generating slander towards the holy teachings of all Buddhas. Slandering the holy teachings, the roots of sin are deep, defaming good people.'
苦常沈。大聖雖有神通力。無能相救益悲心。今勸道場時眾等。發露懺悔罪無窮。眾等同心彼凈土。手執香華常供養。
高座待下座聲盡即懺云。
敬白。道場說眾等今為施主某甲及諸眾生。歸命十方諸佛龍宮法藏舍利真形菩薩大士緣覺聲聞等。現在道場證明懺悔。又白。天曹地府閻天子。五道太山三十六王。地獄典領天神地神。虛空神山林河海。一切靈祇及眾賢聖等。各有天通道眼他心宿命漏盡智人。現在道場。證明弟子今日施主某甲及諸眾生披心懺悔。
弟子道場眾等內外爾許多人。自從過去。盡過去際現在際未來際。身口意業行住坐臥。於一切三寶師僧父母六親眷屬善知識法界眾生上。具造一切惡。常起一切惡。相續起一切惡。方便起一切惡障業障報障煩惱等障。生死罪障不得見聞佛法僧障。
弟子眾等自從曠劫已來。乃至今身至今日。于其中間作如是等罪。樂行多作無量無邊。能令我等墮于地獄。無有出期。是故經言。阿鼻地獄。十八寒冰地獄。十八黑闇地獄。十八小熱地獄。十八刀輪地獄。十八劍輪地獄。十八火車地獄。十八沸屎地獄。十八鑊湯地獄。十八灰河地獄。五百億刀林地獄。五百億劍林地獄。五百億刺林地獄。五百億銅柱地獄。五百億鐵鐖地獄。五百億鐵網地獄。十八
【現代漢語翻譯】 現代漢語譯本： 苦難長久沉重。大聖（指偉大的聖人，通常指佛或菩薩）縱然有神通之力，也無法相救，只能徒增悲心。現在勸告道場的各位，發露懺悔無盡的罪業。大家同心嚮往那凈土，手持香花常常供養。
（高座等待下座聲音停止后，開始懺悔）
恭敬稟告。道場中的各位，現在爲了施主某甲以及所有眾生，歸命於十方諸佛、龍宮法藏、舍利真形、菩薩大士、緣覺、聲聞等。祈請現在道場的聖眾證明我們的懺悔。又稟告：天曹地府的閻天子，五道、泰山三十六王，地獄的典領、天神、地神，虛空神、山林河海一切靈祇以及各位賢聖等。各位都具有天眼通、道眼通、他心通、宿命通、漏盡智。現在道場，證明弟子今日施主某甲以及所有眾生，敞開心扉懺悔。
弟子道場中的各位，內外這麼多人，自從過去，直到過去際、現在際、未來際，身口意所造的業，行住坐臥之間，對於一切三寶（佛、法、僧）、師僧、父母、六親眷屬、善知識、法界眾生，造作一切惡，常常生起一切惡，相續不斷地生起一切惡，用各種方便生起一切惡，導致業障、報障、煩惱障等各種障礙，生死罪障，不得見聞佛法僧的障礙。
弟子眾等自從曠劫以來，乃至今日，於此期間造作如此種種罪業，樂於去做，大量地做，無量無邊，能夠使我們墮入地獄，沒有脫離之期。所以經中說：阿鼻地獄，十八寒冰地獄，十八黑暗地獄，十八小熱地獄，十八刀輪地獄，十八劍輪地獄，十八火車地獄，十八沸屎地獄，十八鑊湯地獄，十八灰河地獄，五百億刀林地獄，五百億劍林地獄，五百億刺林地獄，五百億銅柱地獄，五百億鐵鐖地獄，五百億鐵網地獄，十八
【English Translation】 English version: Suffering is constant and profound. Even the Great Sage (referring to a great saint, usually a Buddha or Bodhisattva), though possessing supernatural powers, cannot offer salvation, only increasing compassion. Now, I urge everyone in this sacred place to openly repent for their boundless sins. Let us all aspire to that Pure Land with one heart, holding incense and flowers, offering constant worship.
(The one on the high seat waits for the voices from below to cease before beginning the repentance)
Respectfully reporting. All of you in this sacred place, now for the sake of donor so-and-so and all sentient beings, we take refuge in the Buddhas of the ten directions, the Dragon Palace Dharma Treasury, the true form of relics, Bodhisattva-Mahasattvas, Pratyekabuddhas, Sravakas, and others. We beseech the holy assembly present in this sacred place to witness our repentance. Also reporting to: Yama, the King of the Underworld in the Heavenly Court and Earthly Palace, the Thirty-six Kings of the Five Paths and Mount Tai, the wardens of hell, the heavenly deities, the earth deities, the deities of the void, mountains, forests, rivers, and seas, all spirits, and all virtuous sages. Each of you possesses the divine eye, the eye of the Tao, telepathy, knowledge of past lives, and the wisdom of the extinction of outflows. Now, in this sacred place, witness the open-hearted repentance of the disciples, today's donor so-and-so, and all sentient beings.
We, the disciples in this sacred place, so many people inside and outside, from the past, extending to the past, present, and future, the karma created by body, speech, and mind, in walking, standing, sitting, and lying down, towards all the Three Jewels (Buddha, Dharma, Sangha), teachers, monks, parents, six kinds of relatives, good advisors, and sentient beings in the Dharma realm, have committed all kinds of evil, constantly arising all kinds of evil, continuously arising all kinds of evil, using various means to arise all kinds of evil, leading to karmic obstacles, retribution obstacles, affliction obstacles, and other obstacles, the obstacles of birth and death, the obstacles of not being able to see and hear the Buddha, Dharma, and Sangha.
We, the disciples, from beginningless kalpas until today, during this time have committed such sins, delighting in doing them, doing them in great quantities, immeasurably and boundlessly, capable of causing us to fall into hell, with no hope of escape. Therefore, the scriptures say: Avici Hell, the eighteen cold ice hells, the eighteen dark hells, the eighteen small hot hells, the eighteen wheel of knives hells, the eighteen wheel of swords hells, the eighteen fire cart hells, the eighteen boiling excrement hells, the eighteen cauldron hells, the eighteen ash river hells, five hundred billion knife forest hells, five hundred billion sword forest hells, five hundred billion thorn forest hells, five hundred billion copper pillar hells, five hundred billion iron mortar hells, five hundred billion iron net hells, eighteen
鐵窟地獄。十八鐵丸地獄。十八火石地獄。十八飲銅地獄。如是等眾多地獄。佛言。阿鼻地獄。縱廣正等八萬由旬。七重鐵城七層鐵網。下十八隔週匝七重。皆是刀林。七重城內復有劍林。下十八隔有八萬四千重。于其四角有大銅狗。其身廣長四十由旬。眼如掣電。牙如劍樹。齒如刀山。舌如鐵刺。一切身毛皆出猛火。其煙臭惡。世間臭物無以可譬。有十八獄率。頭如羅剎頭。口如夜叉口。六十四眼。眼散迸鐵丸。如十里車。鉤牙上出。高四由旬。牙頭火流。燒前鐵車。令鐵車輪一一輪輞。化為一億火刀鋒刃劍戟。皆從火出。如是流火燒阿鼻城。令阿鼻城赤如融銅。獄率頭上有八牛頭。一一牛頭有十八角。一一角頭皆出火聚。火聚復化成十八輞。火輞復變作火刀輪。如車輪許。輪輪相次在火炎間。滿阿鼻城。銅狗張口吐舌在地。舌如鐵刺。舌出之時化無量舌。滿阿鼻城。七重城內有四鐵幢。幢頭火流如沸涌泉。其鐵流迸滿阿鼻城。阿鼻四門于門閫上。有八十釜。沸銅涌出。從門漫流滿阿鼻城。一一隔間有八萬四千鐵蟒大蛇。吐毒吐火身滿城內。其蛇哮吼如天震雷。雨火鐵丸滿阿鼻城。此城苦事八萬億千。苦中苦者集在此城。五百億蟲。蟲八萬四千觜。觜頭火流如雨。而下滿阿鼻城。此蟲下時。阿鼻猛火其炎大熾。赤光
【現代漢語翻譯】 現代漢語譯本： 鐵窟地獄、十八鐵丸地獄、十八火石地獄、十八飲銅地獄，像這樣眾多的地獄。 佛說：『阿鼻地獄（Avīci hell，無間地獄），縱橫都是八萬由旬（Yojana，古印度長度單位）。有七重鐵城和七層鐵網。下面有十八層間隔，周圍有七重，都是刀林。七重城內還有劍林。下面十八層間隔有八萬四千重。在地獄的四個角有巨大的銅狗，身軀廣闊長達四十由旬，眼睛像閃電，牙齒像劍樹，齒如刀山，舌頭如鐵刺，全身的毛都發出猛烈的火焰，那煙氣臭穢噁心，世間沒有東西可以比擬。 有十八個獄卒，頭如羅剎（Rākṣasa，惡鬼）的頭，口如夜叉（Yakṣa，一種鬼神）的口，有六十四隻眼睛，眼睛裡迸射出鐵丸，像十里長的車。鉤狀的牙齒向上突出，高四由旬，牙齒頂端流淌著火焰，燃燒前面的鐵車，使鐵車的每一個輪輞都化為一億個火刀鋒刃劍戟，都從火焰中產生。這樣的流火燃燒阿鼻城，使阿鼻城紅得像熔化的銅。 獄卒的頭上有八個牛頭，每一個牛頭有十八個角，每一個角都發出火聚，火聚又化成十八個輪輞，火輞又變成火刀輪，像車輪一樣大，輪輪相接在火焰之間，充滿阿鼻城。銅狗張開嘴巴，舌頭伸在地上，舌頭如鐵刺，舌頭伸出時化成無數的舌頭，充滿阿鼻城。七重城內有四根鐵幢，幢頭流淌著火焰，像沸騰的泉水一樣涌出，鐵流迸射充滿阿鼻城。 阿鼻地獄的四個門，在門檻上，有八十口鍋，沸騰的銅水涌出，從門檻漫流，充滿阿鼻城。每一個隔間有八萬四千條鐵蟒大蛇，吐毒吐火，身體充滿城內。那些蛇的哮叫聲像天上的雷鳴，下著火雨鐵丸，充滿阿鼻城。這個城裡的苦事有八萬億千種，最苦的都集中在這個城裡。有五百億隻蟲子，蟲子有八萬四千張嘴，嘴裡流淌著火焰，像下雨一樣，落滿阿鼻城。這些蟲子落下時，阿鼻地獄的猛火燃燒得更加猛烈，紅光熾盛。』
【English Translation】 English version: The Iron Cave Hell, the Eighteen Iron Ball Hells, the Eighteen Flint Hells, the Eighteen Molten Copper Drinking Hells, and so on, are numerous hells. The Buddha said: 'The Avīci (阿鼻地獄，Avīci hell) Hell is eighty thousand yojanas (由旬，Yojana, ancient Indian unit of distance) in length and breadth. It has seven layers of iron walls and seven layers of iron nets. Below, there are eighteen levels of partitions, surrounded by seven layers, all of which are forests of knives. Within the seven layers of walls, there are also forests of swords. The eighteen levels of partitions below have eighty-four thousand layers. In the four corners of the hell, there are large copper dogs, whose bodies are forty yojanas in length and breadth. Their eyes are like lightning, their teeth are like sword trees, their fangs are like mountains of knives, and their tongues are like iron thorns. All the hairs on their bodies emit fierce flames, and the smoke is so foul and disgusting that there is nothing in the world to compare it to. There are eighteen hell wardens, with heads like those of Rākṣasas (羅剎，Rākṣasa, demons) and mouths like those of Yakṣas (夜叉，Yakṣa, a type of spirit). They have sixty-four eyes, from which iron balls are ejected like ten-li (里，Chinese unit of distance) carts. Hook-like fangs protrude upwards, four yojanas high, with flames flowing from the tips of the fangs, burning the iron carts in front. Each rim of the iron carts transforms into one hundred million fire-knives, blades, swords, and halberds, all emerging from the flames. Such flowing fire burns the Avīci Hell, making it as red as molten copper. The hell wardens have eight bull heads on their heads, each bull head having eighteen horns. Each horn emits a cluster of fire, which transforms into eighteen rims. The fire rims then transform into fire-knife wheels, as large as cartwheels, connected one after another in the flames, filling the Avīci Hell. The copper dogs open their mouths, and their tongues extend on the ground, like iron thorns. When the tongues extend, they transform into countless tongues, filling the Avīci Hell. Within the seven layers of walls, there are four iron pillars, with flames flowing from the tops of the pillars like boiling springs. The flowing iron spurts out, filling the Avīci Hell. At the four gates of the Avīci Hell, on the thresholds, there are eighty cauldrons, from which boiling copper gushes out, overflowing from the thresholds and filling the Avīci Hell. In each partition, there are eighty-four thousand iron pythons, spitting poison and fire, their bodies filling the hell. The roars of these snakes are like thunder in the sky, raining fire and iron balls, filling the Avīci Hell. There are eighty trillion and one thousand kinds of suffering in this hell, and the most intense suffering is concentrated in this hell. There are five hundred billion insects, each with eighty-four thousand mouths, from which flames flow like rain, falling and filling the Avīci Hell. When these insects fall, the fierce fire of the Avīci Hell burns even more intensely, with a blazing red light.'
火炎照八萬四千由旬。從阿鼻地獄上。沖大海沃燋山下。大海水渧如車軸許。成大鐵炎。滿阿鼻城。佛言。若有眾生殺害三寶。偷劫三寶。污染三寶。欺誑三寶。謗毀三寶。破壞三寶。殺害父母。偷劫父母。污染父母。欺誑父母。謗毀父母。破壞父母。罵辱六親。作如是等殺逆罪者。命終之時銅狗張口。化十八車狀如金車。寶蓋在上。一切火炎化為玉女。罪人遙見心生歡喜。我欲往中我欲住中。風刀解時寒急失聲。寧得好火。在車上座。然火自爆。作是念已即便命終。揮霍之間已坐金車。顧瞻玉女皆捉鐵斧斬截其身。身下火起如旋火輪。譬如壯士屈伸臂頃。直落阿鼻大地獄中。從於上隔如旋火輪。至下隔際身遍隔內。銅狗大吼。嚙骨唼髓。獄卒羅剎捉大鐵叉。叉頸令起遍體火炎。滿阿鼻城。鐵網雨刀從毛孔入。化閻羅王大聲告敕。癡人獄種。汝在世時不孝父母。邪慢無道。汝今生處名阿鼻獄。汝不知恩。無有慚愧。受此苦惱。為樂不耶。作是語已即滅不現。爾時獄卒復驅罪人。從於下隔乃至上隔。經歷八萬四千隔中。𢫫身而過至鐵網際。一日一夜當此閻浮提日月歲數六十小劫。如是壽命盡一大劫。五逆罪人無慚無愧。造作五逆罪故。臨命終時。十八風刀如鐵火車解截其身。以熱逼故便作是言。得好色華清涼大樹。于下
【現代漢語翻譯】 現代漢語譯本 火焰照亮八萬四千由旬（古印度長度單位）。從阿鼻地獄（梵語Avīci，八大地獄中最苦的一個）向上，直衝大海沃燋山下。大海中的水滴像車軸一樣粗大，變成巨大的鐵焰，充滿阿鼻地獄。佛說，如果眾生殺害三寶（佛、法、僧），偷盜三寶之物，玷污三寶，欺騙三寶，誹謗三寶，破壞三寶，殺害父母，偷盜父母之物，玷污父母，欺騙父母，誹謗父母，破壞父母，辱罵六親，犯下如此殺逆之罪，命終之時，銅狗張開大口，化作十八輛車，形狀像金車，上面有寶蓋。一切火焰化為玉女。罪人遠遠看見，心中生起歡喜，心想：『我想要到那裡面去，我想要住在裡面。』當風刀解體時，寒冷至極，失聲叫喊，寧願得到好火，在車上就座。然而火焰自身爆裂。剛產生這個念頭，就立刻命終。轉眼之間已經坐在金車上，回頭看那些玉女，都拿著鐵斧砍截他的身體。身下火焰升起，像旋轉的火輪。譬如壯士屈伸手臂的瞬間，直接落入阿鼻大地獄中。從上面的隔層像旋轉的火輪一樣，到達下面的隔層邊緣，身體遍佈隔層之內。銅狗大聲吼叫，啃咬骨頭，吸食骨髓。獄卒羅剎拿著大鐵叉，叉住罪人的脖子，令其起身，遍體都是火焰，充滿阿鼻地獄。鐵網雨下刀刃，從毛孔進入。化作閻羅王（Yama-rāja，掌管地獄的王）大聲告誡：『愚癡之人，地獄之種，你在世時不孝順父母，邪惡傲慢，沒有道義。你現在所生之處名為阿鼻地獄。你不知恩德，沒有慚愧之心，承受這些苦惱，覺得快樂嗎？』說完這些話，立刻消失不見。這時，獄卒又驅趕罪人，從下面的隔層到上面的隔層，經歷八萬四千個隔層，身體被擠壓著通過，到達鐵網邊緣。在這裡度過的一日一夜，相當於閻浮提（Jambudvīpa，我們所居住的這個世界）的日月歲數六十小劫。如此壽命盡一大劫。五逆罪人沒有慚愧之心，因為造作五逆罪的緣故，臨命終時，十八風刀像鐵火車一樣解截他的身體。因為熱的逼迫，便會這樣說：『得到好顏色的花朵，清涼的大樹。』在下面
【English Translation】 English version Flames illuminate eighty-four thousand yojanas (an ancient Indian unit of distance). From the Avīci Hell (the most painful of the eight great hells) upwards, rushing below the Great Sea Vokkoca Mountain. The water droplets in the Great Sea are as thick as cart axles, turning into huge iron flames, filling the Avīci city. The Buddha said, 'If sentient beings kill the Three Jewels (Buddha, Dharma, Sangha), steal from the Three Jewels, defile the Three Jewels, deceive the Three Jewels, slander the Three Jewels, destroy the Three Jewels, kill their parents, steal from their parents, defile their parents, deceive their parents, slander their parents, destroy their parents, and insult their six kinds of relatives, committing such heinous crimes, at the time of death, copper dogs open their mouths, transforming into eighteen chariots, shaped like golden chariots, with jeweled canopies above. All the flames transform into jade maidens. The sinners see them from afar and feel joy in their hearts, thinking, 'I want to go there, I want to live there.' When the wind-knife dismembers them, the extreme cold causes them to cry out, 'I would rather have good fire and sit on the chariot.' However, the flames explode on their own. As soon as this thought arises, they immediately die. In an instant, they are already sitting on the golden chariot, looking back at the jade maidens, who are all holding iron axes, chopping and cutting their bodies. Flames rise from beneath their bodies, like rotating fire wheels. Just as a strong man bends and stretches his arm, they fall directly into the Avīci Great Hell. From the upper partition, like a rotating fire wheel, to the edge of the lower partition, their bodies are spread throughout the partition. The copper dogs roar loudly, gnawing at their bones and sucking their marrow. The hell wardens, the Rakshasas (a type of demon), hold large iron forks, forking the sinners' necks, causing them to rise, their bodies covered in flames, filling the Avīci city. Iron nets rain down blades, entering through their pores. Transforming into Yama-rāja (the King of Hell), he loudly proclaims, 'Foolish person, seed of hell, in your lifetime you were not filial to your parents, were wicked and arrogant, and had no morality. The place where you are now born is called Avīci Hell. You do not know gratitude, have no shame, and endure these sufferings. Do you find it pleasurable?' After saying these words, he immediately disappears. At this time, the hell wardens again drive the sinners, from the lower partition to the upper partition, passing through eighty-four thousand partitions, their bodies squeezed through, reaching the edge of the iron net. One day and one night spent here is equivalent to sixty small kalpas (an immense period of time) in Jambudvīpa (the world we live in). Such is the lifespan of one great kalpa. The perpetrators of the five rebellious acts have no shame, and because they committed the five rebellious acts, at the time of death, the eighteen wind-knives dismember their bodies like iron fire chariots. Because of the pressure of the heat, they will say, 'May I obtain beautiful colored flowers and a cool, large tree.' Below
遊戲。不亦樂乎。作此念時。阿鼻地獄八萬四千諸惡劍林化作寶樹。華果茂盛行列在前。大熱火炎化為蓮華。在彼樹下。罪人見已。我所愿者今已得果。作是語時疾于暴雨坐蓮華上。坐已。須臾鐵觜諸蟲。從火華起。穿骨入髓徹心穿腦。攀樹而上。一切劍枝削肉徹骨。無量刀林當上而下。火車爐炭十八苦事一時來迎。此相現時陷墜地下。從下隔上身如華敷。遍滿下隔。從下隔起火炎猛熾至於上隔。至上隔已身滿其中。熱惱急故張眼吐舌。此人罪故。萬億融銅百千刀輪從空中下。頭入足出。一切苦事過於上說。百千萬倍。具五逆者其人受苦。足滿五劫。
弟子道場眾等。自從元身已來。乃至今身至於今日。于其中間放縱三業。作如是等罪。樂行多作無量無邊。今聞佛說阿鼻地獄。心驚毛豎。怖懼無量慚愧無量。今對道場凡聖。發露懺悔愿。罪消滅永盡無餘。懺悔已。至心歸命禮阿彌陀佛。
下接高贊云。
懺悔已。至心歸命禮阿彌陀佛。
高接下懺云。
弟子道場眾等。自從曠劫已來。乃至今身至於今日。于其中間。放從身口意業。造一切罪。或破五戒八戒。十戒三歸戒。四不壞信戒。三業戒十無盡戒。聲聞戒大乘戒。及一切威儀戒。四重八戒等。虛食信施。誹謗邪見不識因果。斷學波
【現代漢語翻譯】 現代漢語譯本： 玩樂，不也很快樂嗎？當產生這種想法時，阿鼻地獄（Avici Hell，八大地獄中最苦的一個）中八萬四千種惡劍形成的森林，會化作寶樹，開滿鮮花，結滿果實，排列在罪人面前。熾熱的火焰會化為蓮花，在寶樹下。罪人看到后，心想：『我所希望的，現在已經實現了。』當說出這句話時，比暴雨還快地坐到蓮花上。坐上之後，瞬間，鐵嘴蟲從火蓮花中出現，穿透骨頭，進入骨髓，穿透心臟，穿透大腦，攀爬樹木而上。所有的劍枝削割罪人的肉，穿透骨頭。無數的刀林從上而下。火車、爐炭等十八種苦事一時之間全部來臨。當這種景象出現時，罪人陷落到地下，從下往上身體像花一樣綻放，遍佈整個下層空間。從下層空間升起猛烈的火焰，直到上層空間。到達上層空間時，身體充滿其中。因為極度的熱惱，張開眼睛，吐出舌頭。因為這個人的罪孽，萬億融化的銅汁和成百上千的刀輪從空中落下，從頭進入，從腳出來。一切苦事比上面所說的還要痛苦百千萬倍。犯有五逆罪（parricide, matricide, killing an Arhat, injuring a Buddha, and causing schism in the Sangha）的人，所受的痛苦要滿五個劫（kalpa，極長的時間單位）。
弟子道場的所有人，自從最初的身體以來，直到現在的身體，直到今天，在這期間放縱身、口、意三業，造作了像上面所說的罪惡。喜歡做，經常做，無量無邊。現在聽聞佛陀所說的阿鼻地獄，內心驚恐，毛髮豎立，恐懼無量，慚愧無量。現在面對道場中的凡人和聖人，發露懺悔，愿罪業消滅乾淨，永不殘留。懺悔完畢，至心歸命禮阿彌陀佛（Amitabha Buddha，西方極樂世界的教主）。
下面接高贊唱誦：
懺悔完畢，至心歸命禮阿彌陀佛。
高贊唱誦後接下面的懺悔文：
弟子道場的所有人，自從久遠的過去以來，直到現在的身體，直到今天，在這期間，放縱身、口、意三業，造作一切罪惡。或者破壞五戒（five precepts），八戒（eight precepts），十戒（ten precepts），三歸戒（three refuges），四不壞信戒（four qualities of unwavering confidence），三業戒（three karmas precepts），十無盡戒（ten inexhaustible precepts），聲聞戒（Śrāvakayāna precepts），大乘戒（Mahāyāna precepts），以及一切威儀戒，四重八戒等。虛耗信徒的供養，誹謗，邪見，不認識因果，斷絕學習波羅蜜（pāramitā，到彼岸）。
【English Translation】 English version: Having fun, isn't it delightful? When this thought arises, the eighty-four thousand forests of evil swords in Avici Hell (the most painful of the eight great hells) will transform into jeweled trees, blooming with flowers and bearing fruit, arranged in rows before the sinners. The scorching flames will transform into lotuses beneath the trees. Upon seeing this, the sinners will think, 'What I wished for has now come to fruition.' As they speak these words, they will sit upon the lotuses faster than a rainstorm. Once seated, instantly, iron-beaked insects will emerge from the fiery lotuses, piercing through bones, entering marrow, penetrating hearts, and piercing brains, climbing up the trees. All the sword branches will slice the sinners' flesh, piercing through bones. Countless forests of knives will descend from above. Chariots of fire, furnaces of charcoal, and the eighteen kinds of suffering will all arrive at once. When this scene appears, the sinners will fall into the ground, their bodies blooming like flowers from the bottom up, filling the entire lower space. From the lower space, fierce flames will rise, reaching the upper space. Upon reaching the upper space, their bodies will be filled within. Due to extreme heat and torment, they will open their eyes and stick out their tongues. Because of this person's sins, trillions of molten copper and hundreds of thousands of knife wheels will descend from the sky, entering from the head and exiting from the feet. All the suffering is a hundred thousand times more painful than what was described above. Those who have committed the five heinous crimes (parricide, matricide, killing an Arhat, injuring a Buddha, and causing schism in the Sangha) will suffer for five kalpas (an extremely long unit of time).
All of us in this assembly, since our original bodies, until our present bodies, until today, during this time, we have indulged in the three karmas of body, speech, and mind, committing sins as described above. We enjoy doing them, we do them often, immeasurably and boundlessly. Now, having heard the Buddha's description of Avici Hell, our hearts are terrified, our hairs stand on end, we are filled with immeasurable fear and immeasurable shame. Now, facing the ordinary and the holy in this assembly, we confess and repent, wishing that our sins will be completely eradicated, leaving nothing behind. Having repented, we wholeheartedly take refuge in Amitabha Buddha (the lord of the Western Pure Land).
The high praise chant follows:
Having repented, we wholeheartedly take refuge in Amitabha Buddha.
The following repentance text follows the high praise chant:
All of us in this assembly, since the beginningless past, until our present bodies, until today, during this time, we have indulged in the karmas of body, speech, and mind, committing all kinds of sins. Or we have broken the five precepts, the eight precepts, the ten precepts, the three refuges, the four qualities of unwavering confidence, the three karmas precepts, the ten inexhaustible precepts, the Śrāvakayāna precepts, the Mahāyāna precepts, and all the precepts of conduct, the four major and eight minor precepts, etc. We have consumed the offerings of believers in vain, slandered, held wrong views, not recognized cause and effect, and cut off the study of pāramitā (perfection).
若。毀十方佛。偷僧祇物。淫妷無道。逼掠凈戒諸比丘尼姊妹親戚。不知慚愧。毀辱所親。造眾惡事。或樂行十惡不修十善障。樂行八苦不持八戒障。樂行三毒不受三歸障。樂行五逆不持五戒障。樂行地獄極苦業不修凈土極樂障。樂行畜生愚癡業。不修智慧慈悲障。樂行慳貪餓鬼嫉妒業。不行佈施利他障。樂行諂曲虛詐修羅業。不行真實言信不相違障。樂行瞋惱殺害毒龍業。不行歡喜慈心障。樂行我慢自大下賤不自在業不行謙下敬上尊貴障。樂行邪見破戒破見惡見謂修善無福造惡無殃外道闡提業。不行正見禁行出世往生凈土障。樂行破滅三寶壞人善事惡鬼業。不行護惜三寶成人功德具足障。樂受三界人天長時縛系業。不貪凈土無生解脫障。樂受二乘狹劣業。不行菩薩廣大慈悲障。樂行親近惡友業。不樂親近諸佛菩薩善知識障。樂行六貪六弊業不行六度四攝障。樂行不識因果抵突業。不知身中有如來佛性障。樂行食啖一切眾生酒肉五辛多病短命業。不行慈心樂聞佛法僧香華供養障。如是障罪自作教他。見作隨喜。若故作誤作。戲笑作瞋嫌作。違順愛憎作無量無邊。思量不可盡。不可盡說不可說。亦如大地微塵無數虛空無邊法界無邊法性無邊方便無邊。我及眾生造罪亦復如是。如是等罪上至諸菩薩。下至聲聞緣覺。所不能
【現代漢語翻譯】 現代漢語譯本： 如果有人譭謗十方諸佛（指各個方向的佛），偷盜僧眾的財物（僧祇物指僧眾共有的物品），邪淫放蕩沒有道德，逼迫掠奪持守清凈戒律的比丘尼、姊妹或親戚，不知羞慚愧疚，詆譭侮辱親人，造作各種惡事。 或者喜歡做十惡業而不修十善業，成為障礙；喜歡承受八苦而不持守八戒，成為障礙；喜歡貪嗔癡三毒而不接受三皈依（皈依佛、皈依法、皈依僧），成為障礙；喜歡造作五逆重罪而不持守五戒，成為障礙；喜歡墮入地獄承受極度痛苦的業報，而不修往生凈土的極樂之因，成為障礙；喜歡造作畜生道的愚癡業，而不修智慧和慈悲，成為障礙；喜歡造作慳吝貪婪、餓鬼道的嫉妒業，而不行佈施和利益他人，成為障礙；喜歡造作諂媚虛偽、修羅道的業，而不行真實誠信、言行一致，成為障礙；喜歡造作嗔恨惱怒、殺害眾生的毒龍業，而不行歡喜和慈悲心，成為障礙；喜歡造作我慢自大、阿修羅不自在的業，而不行謙虛恭敬、尊重長輩的尊貴之行，成為障礙；喜歡造作邪見、破戒、破除正見的惡見，認為修善沒有福報、作惡沒有災殃的外道闡提（斷善根的人）的業，而不行正見、禁戒之行，成為出世和往生凈土的障礙；喜歡造作破滅三寶、破壞他人善事的惡鬼業，而不行護持珍惜三寶、成就他人功德的具足之行，成為障礙；喜歡承受三界人天道的長久束縛，而不貪求凈土的無生解脫，成為障礙；喜歡承受聲聞、緣覺二乘的狹隘之業，而不行菩薩的廣大慈悲，成為障礙；喜歡親近惡友，而不喜歡親近諸佛菩薩善知識，成為障礙；喜歡造作六貪（貪色、聲、香、味、觸、法）六弊（慳貪、毀犯、嗔恚、懈怠、散亂、愚癡）之業，而不行六度（佈施、持戒、忍辱、精進、禪定、智慧）四攝（佈施、愛語、利行、同事），成為障礙；喜歡造作不認識因果、牴觸冒犯之業，以致不知道自身具有如來佛性，成為障礙；喜歡造作食用一切眾生的酒肉五辛（蔥、蒜、韭、薤、興渠）導致多病短命的業，而不行慈悲心、樂於聽聞佛法、用香花供養佛法僧三寶，成為障礙。 這些障礙罪業，自己造作，教唆他人造作，見到他人造作而隨喜讚歎。無論是故意造作，還是誤作，是戲笑時造作，還是嗔恨厭惡時造作，是順境時造作，還是逆境愛憎時造作，都無量無邊。思量不可窮盡，說不可窮盡，不可說。也像大地微塵一樣無數，像虛空一樣無邊，像法界一樣無邊，像法性一樣無邊，像方便一樣無邊。我和眾生所造的罪業也是這樣。像這樣的罪業，上至諸菩薩，下至聲聞緣覺，都不能完全知曉。
【English Translation】 English version: If someone slanders the Buddhas of the ten directions (referring to Buddhas in all directions), steals the property of the Sangha (Sanghika property refers to items owned in common by the Sangha), engages in unrestrained and immoral sexual misconduct, coerces and abducts Bhikkhunis, sisters, or relatives who uphold pure precepts, is without shame or remorse, defames and insults relatives, and commits all kinds of evil deeds. Or if one delights in practicing the ten non-virtuous actions instead of cultivating the ten virtuous actions, creating an obstacle; delights in enduring the eight sufferings instead of upholding the eight precepts, creating an obstacle; delights in the three poisons of greed, hatred, and delusion instead of taking refuge in the Three Jewels (Buddha, Dharma, Sangha), creating an obstacle; delights in committing the five heinous crimes instead of upholding the five precepts, creating an obstacle; delights in falling into hell and enduring extreme suffering as karmic retribution instead of cultivating the causes for rebirth in the Pure Land of ultimate bliss, creating an obstacle; delights in creating the karma of ignorance of the animal realm instead of cultivating wisdom and compassion, creating an obstacle; delights in creating the karma of stinginess and greed, and the jealousy of the hungry ghost realm, instead of practicing generosity and benefiting others, creating an obstacle; delights in creating the karma of flattery and deceit of the Asura realm instead of practicing truthfulness and trustworthiness, with words and actions consistent, creating an obstacle; delights in creating the karma of anger, hatred, and harming beings of the poisonous dragon realm instead of practicing joy and loving-kindness, creating an obstacle; delights in creating the karma of arrogance and self-importance, the unfreedom of the Asura realm, instead of practicing humility, respect for elders, and honorable conduct, creating an obstacle; delights in creating the karma of wrong views, breaking precepts, and evil views, thinking that cultivating virtue brings no blessings and committing evil brings no calamities, the karma of heretical Icchantikas (those who have severed their roots of goodness), instead of practicing right view and disciplined conduct, creating an obstacle to transcending the world and being reborn in the Pure Land; delights in creating the karma of destroying the Three Jewels and ruining others' good deeds, the karma of evil spirits, instead of practicing protecting and cherishing the Three Jewels and accomplishing the merits of others, creating an obstacle; delights in enduring the long-term bondage of the three realms of humans and gods instead of craving the unproduced liberation of the Pure Land, creating an obstacle; delights in enduring the narrow and inferior karma of the Two Vehicles (Sravakas and Pratyekabuddhas) instead of practicing the vast compassion of Bodhisattvas, creating an obstacle; delights in associating with evil friends instead of delighting in associating with Buddhas, Bodhisattvas, and virtuous spiritual friends, creating an obstacle; delights in creating the karma of the six greed (form, sound, smell, taste, touch, dharma) and six defects (stinginess, transgression, anger, laziness, distraction, ignorance) instead of practicing the six perfections (generosity, morality, patience, diligence, concentration, wisdom) and the four means of attraction (giving, kind speech, beneficial action, cooperation), creating an obstacle; delights in creating the karma of not recognizing cause and effect and resisting and offending, to the extent that one does not know that one possesses the Tathagata Buddha-nature within, creating an obstacle; delights in creating the karma of eating the flesh and drinking the wine of all beings, and consuming the five pungent roots (garlic, onions, leeks, chives, asafoetida), leading to illness and a short life, instead of practicing loving-kindness, delighting in hearing the Dharma, and offering incense and flowers to the Buddha, Dharma, and Sangha, creating an obstacle. These obstructing sins, whether committed by oneself, instigated in others, or rejoiced in when seen being committed by others, whether done intentionally or unintentionally, in jest or in anger, in favorable or unfavorable circumstances, with love or hatred, are immeasurable and boundless. They are beyond thought, beyond exhaustive description, and unspeakable. They are as numerous as the dust particles of the earth, as boundless as space, as boundless as the Dharma realm, as boundless as the Dharma nature, and as boundless as skillful means. The sins committed by myself and all beings are also like this. Such sins, from the highest Bodhisattvas to the lowest Sravakas and Pratyekabuddhas, cannot be fully known.
知。唯佛與佛乃能知我罪之多少。
地獄經云。若有眾生作是罪者。臨命終時。風刀解身。偃臥不定。如被楚撻。其心荒越。發狂癡想。見己室宅。男女大小一切皆是不凈之物。屎尿臭處盈流於外。爾時罪人即作是語云。何此處無好城郭及好山林使吾遊戲。乃處如此不凈物間。作是語已。獄卒羅剎以大鐵叉擎。阿鼻獄及諸刀林。化作寶樹及清涼池。火炎化作金葉蓮華。諸鐵觜蟲化為鳧雁。地獄痛聲如歌詠音。罪人聞已。如此好處吾當游中。念已尋時坐火蓮華。諸鐵觜蟲從身毛孔。唼食其軀。百千鐵輪從頂上入。恒沙鐵叉挑其眼精。地獄銅狗化作百億鐵狗。競分其身。取心而食。俄爾之間。身如鐵華滿十八隔中。一一華葉八萬四千。一一葉頭身手支節在一隔間。地獄不大此身不小。遍滿如此大地獄中。此等罪人墮此地獄。經歷八萬四千大劫。此泥犁滅復入東方十八隔中。如前受苦。此阿鼻獄南亦十八隔。西亦十八隔。北亦十八隔。謗方等經具五逆罪。破壞僧祇。污比丘尼。斷諸善根。如此罪人具眾罪者。身滿阿鼻獄。四支復滿十八隔中。此阿鼻獄但燒如此獄種眾生。劫欲盡時東門即開。見東門外。清泉流水華果林樹一切俱現。是諸罪人從下隔見。眼火暫歇。從下隔起婉轉腹行。𢫫身上走到上隔中。手攀刀輪。時虛
【現代漢語翻譯】 現代漢語譯本：只有佛與佛才能知道我罪業的多少。
《地獄經》中說，如果有眾生造作這樣的罪業，臨命終時，四大分離，身體僵臥不能動彈，如同遭受鞭打。內心慌亂迷惘，發狂產生顛倒的想法，看見自己的住宅、妻兒老小，一切都是污穢不凈之物，糞便尿液的臭氣充滿流淌在外。這時罪人就會說：『為什麼這裡沒有美好的城郭和山林讓我遊玩，卻處在如此污穢不凈的地方？』說完這些話后，獄卒羅剎用大鐵叉舉起罪人，阿鼻地獄以及各種刀山劍樹，都化作寶樹和清涼的池水，火焰化作金葉蓮花，各種鐵嘴蟲化為野鴨大雁。地獄的痛苦叫聲如同歌唱的聲音。罪人聽了之後，心想：『這麼好的地方我應該去遊玩。』念頭剛起，就坐到了火蓮花上，各種鐵嘴蟲從他身上的毛孔中，啃食他的身體。成百上千的鐵輪從頭頂進入，無數的鐵叉挑出他的眼珠。地獄的銅狗化作百億鐵狗，爭搶著撕咬他的身體，取出他的心來吃。頃刻之間，身體如同鐵花一樣，佈滿十八層地獄隔間之中，每一朵鐵花有八萬四千片花瓣，每一片花瓣的頂端都有身體的手腳和各個肢節，分佈在一個隔間之中。地獄不大，而此罪人的身體不小，遍滿整個大地獄之中。這些罪人墮入此地獄，經歷八萬四千大劫。這個泥犁地獄的刑罰結束后，又進入東方十八層隔間之中，像之前一樣遭受痛苦。這個阿鼻地獄的南方也有十八層隔間，西方也有十八層隔間，北方也有十八層隔間。誹謗方等經典，犯下五逆罪，破壞僧團，玷污比丘尼，斷絕各種善根。像這樣罪業深重的罪人，身體充滿阿鼻地獄，四肢又充滿十八層隔間之中。這個阿鼻地獄只是焚燒像這樣造下地獄之業的眾生。劫數將要結束時，東門就會打開，看見東門外，清澈的泉水流動，鮮花果樹林木，一切都顯現出來。這些罪人從下層隔間看見這些景象，眼睛裡的火焰暫時熄滅，從下層隔間起身，彎曲著身體用腹部爬行，掙扎著向上爬到上層隔間中，用手攀抓刀輪，這時虛
【English Translation】 English version: Only Buddhas together can know the extent of my sins.
The Sutra of Hell states: 'If there are sentient beings who commit such sins, at the time of their death, the four elements of their body will separate, and they will lie stiff and unable to move, as if being flogged. Their minds will be confused and disoriented, they will become delirious and have inverted thoughts, seeing their houses, wives, children, and everything as impure and filthy, with the stench of excrement and urine overflowing outside. At this time, the sinner will say: 'Why are there no beautiful cities and forests here for me to play in, but instead I am in such an impure and filthy place?' After saying these words, the hell-guarding Rakshasas will lift the sinner with a large iron fork, and the Avici Hell and all the forests of knives will transform into jeweled trees and cool ponds, the flames will transform into golden-leafed lotus flowers, and the iron-beaked insects will transform into ducks and geese. The sounds of pain in hell will be like singing. Upon hearing this, the sinner will think: 'I should go and play in such a good place.' As soon as this thought arises, they will sit on the fire lotus, and the various iron-beaked insects will devour their bodies from their pores. Hundreds of thousands of iron wheels will enter from the top of their heads, and countless iron forks will gouge out their eyes. The copper dogs of hell will transform into hundreds of billions of iron dogs, competing to tear apart their bodies and eat their hearts. In an instant, their bodies will be like iron flowers, filling the eighteen compartments of hell, each flower having eighty-four thousand petals, and at the tip of each petal will be the body's hands, feet, and limbs, distributed in one compartment. The hell is not large, but the body of this sinner is not small, filling the entire great hell. These sinners fall into this hell and endure for eighty-four thousand great kalpas (aeons). After the punishment of this Naraka (hell) is over, they will enter the eighteen compartments in the east, suffering as before. This Avici Hell also has eighteen compartments in the south, eighteen compartments in the west, and eighteen compartments in the north. Those who slander the Vaipulya Sutras (方等經), commit the five rebellious acts (五逆罪), destroy the Sangha (僧祇), defile Bhikshunis (比丘尼), and sever all roots of goodness (斷諸善根), those sinners who have accumulated many sins, their bodies will fill the Avici Hell, and their limbs will fill the eighteen compartments. This Avici Hell only burns such beings who have created the karma of hell. When the kalpa is about to end, the east gate will open, and outside the east gate, clear springs will flow, and flower and fruit trees and forests will all appear. These sinners, seeing these scenes from the lower compartments, the flames in their eyes will temporarily cease, and they will rise from the lower compartments, crawling on their bellies, struggling to climb to the upper compartments, grasping the knife wheels with their hands, at this time, the void'
空中雨熱鐵丸。走趣東門既至門閫。獄卒羅剎手捉鐵叉。逆刺其眼。鐵狗嚙心悶絕而死。死已復生。見南門開如前不異。如是西門北門亦皆如此。如此時間經歷半劫。阿鼻獄死生寒冰中。寒冰獄死生黑闇處。八千萬歲目無所見。受大蛇身婉轉腹行。諸情闇塞無所解知。百千狐狼牽掣食之。命終之後生畜生中。五千萬身受鳥獸形。還生人中。聾盲瘖啞疥癩癰疽貧窮下賤。一切諸衰以為嚴飾。受此賤身經五百身後。還得生餓鬼之中。如是等輪迴三惡無量無邊。
弟子眾等今聞地獄。心驚毛豎。怖懼無量。恐畏殘殃不盡復還流浪。今生已來縱暴三業。造眾重罪。若不懺悔定招此苦。無有出期。今對三寶道場大眾前。發露懺悔。即安樂。知而不敢覆藏。
唯愿十方三寶法界眾生。發大慈悲。廣大慈悲不計我惡。如草覆地。佈施歡喜。受我懺悔。憶我清凈。唯愿不捨慈悲攝變我等。已作之罪愿除滅。未起之罪愿不生。已作之善愿增長。未作之善方便令生。愿從今日乃至不起忍已來。誓共眾生舍邪歸正。發菩提心。慈心相向。佛眼相看。菩提眷屬。真善知識同生凈土。乃至成佛。如是等罪永斷相續。更不敢覆藏。發願已。至心歸命阿彌陀佛。
下接高贊云。
愿往生愿往生。愿在彌陀佛前立。手執香華常
【現代漢語翻譯】 現代漢語譯本：空中降下雨點般熾熱的鐵丸。當他走向東門，到達門檻時，獄卒羅剎（地獄中的惡鬼）手持鐵叉，反過來刺向他的眼睛。鐵狗啃噬他的心臟，他悶絕而死。死後又復活，看到南門開啟，情形與之前一樣。像這樣，西門和北門也都是如此。如此這般，時間經歷了半劫（極長的時間單位）。在阿鼻地獄（八大地獄中最苦的一個）中，他經歷死亡和重生；在寒冰地獄中，他經歷死亡和重生於黑暗之處。八千萬年中，眼睛什麼也看不見。受大蛇之身，蜿蜒腹行。各種感覺閉塞，什麼也不明白。成百上千的狐狼牽扯撕咬他。命終之後，轉生到畜生道中。五千萬世都受鳥獸之形。還生到人中，卻聾盲瘖啞，身患疥癩癰疽，貧窮困苦。一切的衰敗都用來裝飾他。受此卑賤之身，經歷五百世之後，才得以轉生到餓鬼道中。像這樣輪迴於三惡道（地獄、餓鬼、畜生）之中，無量無邊。
弟子眾等今日聽聞地獄之苦，心驚膽戰，毛髮豎立。感到無比的恐懼。恐怕過去的罪惡殘餘未盡，再次流浪受苦。今生以來，放縱身口意三業，造作了各種重罪。如果不懺悔，必定會招致這樣的苦果，沒有解脫之期。現在面對三寶（佛、法、僧）道場大眾，發露懺悔。這樣才能得到安樂，知道罪過而不敢隱瞞。
唯愿十方三寶（十方一切世界的佛、法、僧）和法界眾生，發起大慈悲心，廣大慈悲心，不要計較我的罪惡，像用草覆蓋大地一樣。佈施歡喜，接受我的懺悔。憶念我的清凈。唯愿不要捨棄慈悲，攝受改變我們。已經造作的罪業，希望能夠消除滅盡；尚未生起的罪業，希望永遠不要生起。已經做過的善事，希望能夠增長；尚未做過的善事，方便使其生起。愿從今日起，直到證得無生法忍（對一切法不再動心）之前，誓與眾生一同捨棄邪惡，歸向正道。發起菩提心（覺悟之心），以慈悲心互相對待，以佛的眼光互相看待，成為菩提眷屬，與真正的善知識一同往生凈土，乃至最終成佛。像這樣的罪業，永遠斷絕相續，再也不敢隱瞞。發願完畢，至心歸命阿彌陀佛。
下面接高聲讚頌：
愿往生，愿往生。愿在阿彌陀佛（西方極樂世界的教主）面前站立，手執香花，常常供養。
【English Translation】 English version: Fiery iron pellets rained down from the sky. As he walked towards the eastern gate and reached the threshold, the prison guard Rakshasa (a demon in hell), holding an iron fork, thrust it into his eyes. Iron dogs gnawed at his heart, and he fainted and died. After death, he was reborn and saw the southern gate open, the situation the same as before. Likewise, the western and northern gates were also the same. In this way, time passed for half a kalpa (an extremely long unit of time). In Avici Hell (the most painful of the eight great hells), he experienced death and rebirth; in the Ice Hell, he experienced death and rebirth in a place of darkness. For eighty million years, his eyes saw nothing. He endured the body of a great serpent, writhing and crawling on his belly. His senses were blocked, and he understood nothing. Hundreds and thousands of foxes and wolves dragged and devoured him. After his life ended, he was reborn into the animal realm. For fifty million lifetimes, he took the form of birds and beasts. Reborn as a human, he was deaf, blind, mute, afflicted with scabies, boils, and poverty. All kinds of decay adorned him. Enduring this lowly body, after five hundred lifetimes, he was able to be reborn into the realm of hungry ghosts. In this way, he transmigrated through the three evil realms (hell, hungry ghosts, animals) immeasurably and boundlessly.
We, the disciples, today hearing of the suffering of hell, are terrified and our hair stands on end. We feel boundless fear. We are afraid that the remaining consequences of past sins have not been exhausted, and we will wander and suffer again. Since this life, we have indulged our three karmas (body, speech, and mind), creating various heavy sins. If we do not repent, we will surely incur such suffering, with no hope of release. Now, facing the Three Jewels (Buddha, Dharma, Sangha) and the assembly in the Dharma hall, we confess and repent. Only in this way can we find peace, knowing our faults and daring not to conceal them.
May the Three Jewels (Buddha, Dharma, Sangha) of the ten directions (all worlds) and all sentient beings in the Dharma realm, arouse great compassion, vast compassion, not counting my sins, like covering the earth with grass. Bestow joy, accept my repentance. Remember my purity. May you not abandon compassion, but embrace and transform us. May the sins already committed be eliminated and extinguished; may the sins not yet arisen never arise. May the good deeds already done increase; may the good deeds not yet done be facilitated to arise. May we, from this day forward, until we attain non-origination forbearance (no longer being moved by anything), vow to abandon evil and return to the right path together with all sentient beings. Arouse Bodhicitta (the mind of enlightenment), treat each other with compassion, look at each other with the eyes of the Buddha, become Bodhi relatives, and be reborn in the Pure Land together with true good teachers, and ultimately attain Buddhahood. May such sins be forever cut off from continuing, and may we never dare to conceal them again. Having made this vow, we wholeheartedly take refuge in Amitabha Buddha.
The following is a loud praise:
May we be reborn, may we be reborn. May we stand before Amitabha Buddha (the teaching host of the Western Pure Land), holding incense and flowers, constantly making offerings.
供養。
高接下贊云。
愿往生愿往生。愿在彌陀會中坐。手執香華常供養。
西方凈土法事贊捲上 大正藏第 47 冊 No. 1979 轉經行道愿往生凈土法事贊
安樂行道轉經愿生凈土法事贊下卷
沙門善導集記
高座入文。
如是我聞。一時佛在舍衛國祇樹給孤獨園。與大比丘眾千二百五十人俱。皆是大阿羅漢。眾所知識。長老舍利弗。摩訶目揵連。摩訶迦葉。摩訶迦旃延。摩訶俱絺羅。離婆多。周利槃陀伽。難陀。阿難陀。羅睺羅。憍梵波提。賓頭盧頗羅墮。迦留陀夷。摩訶劫賓那。薄拘羅。阿㝹樓馱。如是等諸大弟子。並諸菩薩摩訶薩。文殊師利法王子。阿逸多菩薩。干陀訶提菩薩。常精進菩薩。與如是等諸大菩薩。及釋提桓因等。無量諸天大眾俱。
下接高贊云。
愿往生愿往生。諸佛大悲心無二。方便化門等無殊。舍彼莊嚴無勝土。八相示現出閻浮。或現真形無利物。或同雜類化凡愚。分身六道無停息。變現隨宜度有流。有流見解心非。一故有八萬四千門。門門不同亦非別。別別之門還是同。同故即是如來致。別故復是慈悲心。悲心念念緣三界。人天四趣罪根深。過現諸佛皆來化。無明業障不相逢。慚愧。釋迦弘誓重不捨娑婆十惡
【現代漢語翻譯】 現代漢語譯本 供養。
高接下贊唱道：
『愿往生愿往生。愿在彌陀（Amitābha，阿彌陀佛）會中坐。手執香華常供養。』
《西方凈土法事贊》捲上 大正藏第 47 冊 No. 1979 《轉經行道愿往生凈土法事贊》
《安樂行道轉經愿生凈土法事贊》下卷
沙門善導集記
高座入文。
如是我聞。一時，佛在舍衛國祇樹給孤獨園。與大比丘眾千二百五十人俱。皆是大阿羅漢，為大眾所熟知。他們是：長老舍利弗（Śāriputra，智慧第一）、摩訶目揵連（Mahāmaudgalyāyana，神通第一）、摩訶迦葉（Mahākāśyapa，頭陀第一）、摩訶迦旃延（Mahākātyāyana，論議第一）、摩訶俱絺羅（Mahākauṣṭhila，善於辯論）、離婆多（Revata，禪定第一）、周利槃陀伽（Cūḍapanthaka，證悟的象徵）、難陀（Nanda，佛陀的堂弟）、阿難陀（Ānanda，多聞第一）、羅睺羅（Rāhula，密行第一）、憍梵波提（Gavāmpati，受天人供養）、賓頭盧頗羅墮（Piṇḍolabharadvāja，福田第一）、迦留陀夷（Kālodayin，善於教化）、摩訶劫賓那（Mahākapphiṇa，知星宿）、薄拘羅（Bakkula，長壽）、阿㝹樓馱（Aniruddha，天眼第一）。如是等等諸大弟子，以及諸菩薩摩訶薩：文殊師利法王子（Mañjuśrī，智慧的象徵）、阿逸多菩薩（Ajita，彌勒菩薩的別名）、干陀訶提菩薩（Gandhahastin，香象菩薩）、常精進菩薩（Nityodyukta），與如是等等諸大菩薩，及釋提桓因（Śakro devānām indraḥ，帝釋天）等無量諸天大眾俱。
下接高贊唱道：
『愿往生愿往生。諸佛大悲心無二，方便化門等無殊。舍彼莊嚴無勝土，八相示現出閻浮（Jambudvīpa，南贍部洲）。或現真形無利物，或同雜類化凡愚。分身六道無停息，變現隨宜度有流。有流見解心非一，故有八萬四千門。門門不同亦非別，別別之門還是同。同故即是如來致，別故復是慈悲心。悲心念念緣三界，人天四趣罪根深。過現諸佛皆來化，無明業障不相逢。慚愧。釋迦（Śākya，釋迦牟尼佛）弘誓重，不捨娑婆（Sahā，娑婆世界）十惡。』
【English Translation】 English version Offering.
The high and low praises sing:
'May we be reborn, may we be reborn. May we sit in the assembly of Amitābha (Amitābha, Infinite Light Buddha). Holding incense and flowers, we constantly make offerings.'
Verses of Praise for Dharma Practices in the Western Pure Land, Volume 1 Taisho Tripitaka Volume 47, No. 1979: Verses of Praise for Circumambulating the Sutras, Walking, and Aspiring to Rebirth in the Pure Land
Verses of Praise for Peaceful and Joyful Practices, Circumambulating the Sutras, and Aspiring to Rebirth in the Pure Land, Volume 2
Compiled and Recorded by the Śramaṇa Shandao
Entering the Text from the High Seat.
Thus have I heard. At one time, the Buddha was in the Jeta Grove of Anāthapiṇḍika's Park in Śrāvastī. He was with a great assembly of twelve hundred and fifty Bhikṣus (monks), all of whom were great Arhats (enlightened beings), well-known to the assembly. They were: the Elder Śāriputra (Śāriputra, foremost in wisdom), Mahāmaudgalyāyana (Mahāmaudgalyāyana, foremost in supernatural powers), Mahākāśyapa (Mahākāśyapa, foremost in ascetic practices), Mahākātyāyana (Mahākātyāyana, foremost in debate), Mahākauṣṭhila (Mahākauṣṭhila, skilled in argumentation), Revata (Revata, foremost in meditation), Cūḍapanthaka (Cūḍapanthaka, symbol of enlightenment), Nanda (Nanda, Buddha's cousin), Ānanda (Ānanda, foremost in hearing), Rāhula (Rāhula, foremost in discreet practice), Gavāmpati (Gavāmpati, recipient of heavenly offerings), Piṇḍolabharadvāja (Piṇḍolabharadvāja, foremost in the field of merit), Kālodayin (Kālodayin, skilled in conversion), Mahākapphiṇa (Mahākapphiṇa, knower of constellations), Bakkula (Bakkula, long-lived), and Aniruddha (Aniruddha, foremost in divine eye). Such were the great disciples, along with Bodhisattva Mahāsattvas (great enlightened beings): Mañjuśrī Dharma Prince (Mañjuśrī, symbol of wisdom), Ajita Bodhisattva (Ajita, another name for Maitreya Bodhisattva), Gandhahastin Bodhisattva (Gandhahastin, Elephant of Fragrance Bodhisattva), Nityodyukta Bodhisattva (Nityodyukta, Constantly Diligent Bodhisattva), and such great Bodhisattvas, together with Śakro devānām indraḥ (Śakro devānām indraḥ, Indra, King of the Gods) and countless heavenly beings.
The high praise then sings:
'May we be reborn, may we be reborn. The great compassion of all Buddhas is without duality, and the expedient means of transformation are equally without distinction. Abandoning that adorned and unsurpassed land, the eight aspects are manifested in Jambudvīpa (Jambudvīpa, the Southern Continent). Sometimes appearing in true form without benefiting beings, sometimes transforming into various forms to convert the foolish. Dividing bodies in the six realms without ceasing, transforming according to circumstances to deliver sentient beings. Sentient beings' views and understandings are not one, therefore there are eighty-four thousand gates. Each gate is different but not separate; each separate gate is still the same. The same is the attainment of the Tathāgata (Tathāgata, Thus Come One), the different is the heart of compassion. The compassionate heart constantly contemplates the three realms, where the roots of sin are deep in the four realms of humans and gods. Buddhas of the past and present all come to transform, but ignorance and karmic obstacles prevent them from meeting. Ashamed. Śākya's (Śākya, Shakyamuni Buddha) great vow is heavy, not abandoning the ten evils of Sahā (Sahā, the Saha World).'
業。希遇道場聞凈土。騰神永逝出煩籠。眾等傷心共悲嘆。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。釋迦如來成正覺。四十九載度眾生。五天竺國皆行化。邪魔外道盡歸宗。天上天下無過佛。慈悲救苦實難逢。或放神光遍六道。蒙光觸者起慈心。或住或來皆盡益。三塗永絕斷追尋。或震大地山河海。為覺萠冥信未深。或自說法教相勸。展轉相將入法林。法林即是彌陀國。逍遙快樂不相侵。眾等傾心皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。如來教法元無二。正為眾生機不同。一音演說隨緣悟。不留殘結證生空。或現神通。或說法。或服外道滅魔蹤。自利一身雖免縛。悲心普益絕無功。灰身滅智無餘證。二萬劫盡復生心。生心覺動身還現。諸佛先教發大乘。眾等迴心生凈土。手執香華常供養。
下接高贊云 高接下贊云。
愿往生愿往生。菩薩大眾無央數。文殊師利最為尊。發大慈悲行苦行。不違弘願度眾生。或現上好莊嚴相。或現上好莊嚴身。含靈睹見皆生喜。為說妙法入真門。十方佛國身皆到。助佛神化轉法輪。眾等迴心生凈土。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。與佛聲聞菩
【現代漢語翻譯】 現代漢語譯本： 業障消除，有幸在道場聽聞凈土法門。靈魂超脫，永遠脫離煩惱的牢籠。大眾傷心，共同悲嘆，手持香花，常常供養。
（高接下贊云 下接高贊云）
愿往生，愿往生。釋迦如來（Śākyamuni Buddha）成就正覺。四十九年教化眾生。五天竺國（Pañca-vidhā Indriya）都去弘揚佛法。邪魔外道都歸順佛門。天上天下沒有超過佛的。慈悲救苦實在難得遇到。或者放出神光照遍六道。蒙受光芒照觸的人都生起慈悲心。或者安住或者前來都能得到利益。三惡道永遠斷絕，不再追尋。或者震動大地山河海洋。爲了覺悟那些根基淺薄，信心不深的人。或者親自說法，教導勸勉。輾轉相傳進入佛法的樹林。佛法的樹林就是彌陀國（Amitābha）。逍遙快樂，沒有侵擾。大眾傾心都愿往生。手持香花，常常供養。
（高接下贊云 下接高贊云）
愿往生，愿往生。如來教法原本沒有分別。只是因為眾生的根器不同。用一種聲音演說，隨著不同的緣分領悟。不留下殘餘的執著，證悟生空的道理。或者顯現神通，或者宣說佛法，或者降伏外道，消滅魔的軌跡。只利益自身雖然可以免除束縛。但悲憫之心普度眾生才是絕無僅有的功德。灰身滅智，沒有剩餘的證悟。二萬劫過後又重新生起心念。生起心念，覺悟行動，身體又重新顯現。諸佛首先教導發起大乘佛法。大眾迴心嚮往凈土。手持香花，常常供養。
（下接高贊云 高接下贊云）
愿往生，愿往生。菩薩大眾無數。文殊師利（Mañjuśrī）最為尊貴。發起大慈悲心，修行苦行。不違背弘大的誓願，度化眾生。或者顯現美好莊嚴的形象。或者顯現美好莊嚴的身軀。有情眾生看到都生起歡喜心。為他們宣說微妙的佛法，進入真正的法門。十方佛國都能到達。幫助佛的神力教化，轉動法輪。大眾迴心嚮往凈土。手持香花，常常供養。
（高接下贊云 下接高贊云）
愿往生，愿往生。與佛陀的聲聞
【English Translation】 English version: Karmic obstacles are eliminated, and I am fortunate to hear the Pure Land Dharma in the Bodhimaṇḍa (place of enlightenment). The spirit transcends, forever escaping the cage of煩惱 (kleshas, afflictions). The assembly is saddened and laments together, holding incense and flowers, constantly making offerings.
(The upper praise connects to the lower praise, the lower praise connects to the upper praise.)
May I be reborn, may I be reborn. Śākyamuni Buddha (釋迦如來) attained perfect enlightenment. For forty-nine years, he taught sentient beings. He propagated the Dharma in all five regions of India (Pañca-vidhā Indriya, 五天竺國). Demons and heretics all returned to the Buddhist fold. There is nothing above the Buddha in heaven and earth. Compassionate and saving from suffering, it is truly rare to encounter. Sometimes he emits divine light that pervades the six realms. Those who are touched by the light give rise to compassion. Whether abiding or coming, all benefit fully. The three evil paths are forever cut off, no longer to be sought. Sometimes he shakes the earth, mountains, rivers, and seas. To awaken those whose roots are shallow and whose faith is not deep. Sometimes he personally preaches the Dharma, teaching and exhorting. Passing on the teachings, they enter the forest of Dharma. The forest of Dharma is Amitābha's (彌陀) land. Carefree and happy, without intrusion. The assembly wholeheartedly wishes to be reborn there. Holding incense and flowers, constantly making offerings.
(The upper praise connects to the lower praise, the lower praise connects to the upper praise.)
May I be reborn, may I be reborn. The Tathāgata's (如來) teachings are originally without difference. It is only because sentient beings have different capacities. He expounds with one voice, and they awaken according to their different conditions. Without leaving residual attachments, they realize the principle of the emptiness of existence. Sometimes he manifests supernatural powers, sometimes he preaches the Dharma, sometimes he subdues heretics, and eradicates the traces of demons. Although benefiting oneself alone can avoid bondage. But the compassionate heart universally benefiting sentient beings is unparalleled merit. Extinguishing the body and annihilating wisdom, without remaining proof. After twenty thousand kalpas (劫), the mind arises again. When the mind arises, awakening and acting, the body reappears. The Buddhas first taught the development of Mahāyāna (大乘) Buddhism. The assembly turns its heart towards the Pure Land. Holding incense and flowers, constantly making offerings.
(The lower praise connects to the upper praise, the upper praise connects to the lower praise.)
May I be reborn, may I be reborn. The Bodhisattva (菩薩) assembly is countless. Mañjuśrī (文殊師利) is the most honored. He generates great compassion and practices asceticism. Without violating his great vows, he liberates sentient beings. Sometimes he manifests an excellent and adorned appearance. Sometimes he manifests an excellent and adorned body. Sentient beings who see him all give rise to joy. He preaches the wonderful Dharma for them, leading them into the true gate. He can reach all Buddha lands in the ten directions. Assisting the Buddha's divine transformation, turning the Dharma wheel. The assembly turns its heart towards the Pure Land. Holding incense and flowers, constantly making offerings.
(The upper praise connects to the lower praise, the lower praise connects to the upper praise.)
May I be reborn, may I be reborn. Together with the Buddha's Śrāvakas (聲聞)
薩眾同遊舍衛住祇園。愿閉三塗絕六道。開顯無生凈土門。人天大眾皆來集。瞻仰尊顏聽未聞。見佛聞經同得悟。畢命傾心入寶蓮。誓到彌陀安養界。還來穢國度人天。愿我慈悲無際限。長時長劫報慈恩。眾等迴心生凈土。手執香華常供養。
高接下贊云 下接高贊云。
高座入文。
爾時佛告長老舍利弗。從是西方。過十萬億佛土。有世界。名曰極樂。其土有佛。號阿彌陀。今現在說法。舍利弗。彼土何故名為極樂。其國眾生無有眾苦。但受諸樂。故名極樂。
下接高贊云。
愿往生愿往生。人天大眾皆圍繞。傾心合掌愿聞經。佛知凡聖機時悟。即告舍利用心聽。一切佛土皆嚴凈。凡夫亂想恐難生。如來別指西方國。從是超過十萬億。七寶莊嚴最為勝。聖眾人天壽命長。佛號彌陀常說法。極樂眾生障自亡。眾等迴心愿生彼。手執香華常供養。
高接下贊云 下接高贊云。
高座入文。
又舍利弗。極樂國土。七重欄楯。七重羅網。七重行樹。皆是四寶。周匝圍繞。是故彼國名曰極樂。
下接高贊云。
愿往生愿往生。三界眾生無智慧。惛惛六道內安身。諸佛慈心為說法。聾盲抵突伴不聞。忽爾無常苦來逼。精神錯亂始驚忙。萬事家生皆舍離。專心發
【現代漢語翻譯】 現代漢語譯本 諸位菩薩一同在舍衛城（Śrāvastī）的祇園精舍（Jetavana）游化。愿能關閉地獄、餓鬼、畜生三惡道，斷絕天、人、阿修羅、地獄、餓鬼、畜生六道輪迴。開啟和顯現無生無滅的凈土法門。人天大眾都來聚集，瞻仰佛陀的尊容，聽聞從未聽過的佛法。見到佛陀，聽聞佛經，一同得到覺悟。畢生傾心皈入寶蓮之中。發誓往生到阿彌陀佛（Amitābha）的安養世界，再回到這污濁的世界度化人天。愿我的慈悲沒有邊際和界限，長久地報答佛陀的慈恩。大眾收攝身心，發願往生凈土，手執香和鮮花，常常供養。
高接下贊（一種讚頌形式）說，下接高贊（另一種讚頌形式）說。
升上高座，進入經文。
這時，佛陀告訴長老舍利弗（Śāriputra）：『從這裡向西方，經過十萬億個佛土，有一個世界，名叫極樂（Sukhāvatī）。那個世界有一尊佛，名號是阿彌陀佛（Amitābha），現在正在說法。』舍利弗（Śāriputra），那個國土為什麼名叫極樂（Sukhāvatī）呢？因為那個國家的眾生沒有各種痛苦，只是享受各種快樂，所以名叫極樂（Sukhāvatī）。
下接高贊（一種讚頌形式）說。
愿往生，愿往生。人天大眾都來圍繞，傾心合掌，愿聽聞佛經。佛陀知道凡夫和聖人的根機和時節因緣，就告訴舍利弗（Śāriputra）要用心聽。一切佛土都是莊嚴清凈的，凡夫的散亂妄想恐怕難以往生。如來特別指明西方極樂世界，從這裡超過十萬億個佛土。七寶莊嚴，最為殊勝。聖眾和人天的壽命都很長。佛號是阿彌陀佛（Amitābha），常常說法。極樂世界的眾生，業障自然消亡。大眾收攝身心，發願往生到那裡，手執香和鮮花，常常供養。
高接下贊（一種讚頌形式）說，下接高贊（另一種讚頌形式）說。
升上高座，進入經文。
又，舍利弗（Śāriputra），極樂國土有七重欄桿，七重羅網，七重行樹，都是用四寶構成，周匝圍繞。因此那個國家名叫極樂（Sukhāvatī）。
下接高贊（一種讚頌形式）說。
愿往生，愿往生。三界眾生沒有智慧，昏昧地在六道中安身。諸佛慈悲為他們說法，但他們卻像聾子和瞎子一樣，不聽不見。忽然無常的痛苦來逼迫，精神錯亂才開始驚慌忙亂。萬事家業都要捨棄，專心發
【English Translation】 English version The assembly of Bodhisattvas together wandered in Śrāvastī, dwelling in Jetavana. May we close the three evil paths and sever the six realms of reincarnation. May we open and reveal the Pure Land gate of non-birth. The masses of humans and devas all gather, gazing upon the honored countenance and listening to what has not been heard before. Seeing the Buddha and hearing the sutras, together they attain enlightenment. At the end of life, wholeheartedly enter the precious lotus. Vowing to reach the Land of Bliss of Amitābha, and then return to this defiled land to liberate humans and devas. May my compassion be without limit or boundary, to repay the Buddha's kindness for a long time. The assembly gathers their minds, vowing to be born in the Pure Land, holding incense and flowers, constantly making offerings.
The 'High Connects to Low Praise' says, the 'Low Connects to High Praise' says.
Ascending the high seat, entering the text.
At that time, the Buddha told the elder Śāriputra: 'From here, towards the West, passing through a hundred thousand million Buddha lands, there is a world called Sukhāvatī (Land of Utmost Bliss). In that land, there is a Buddha named Amitābha, who is now expounding the Dharma.' Śāriputra, why is that land called Sukhāvatī? Because the beings in that country have no suffering, but only experience all kinds of joy, therefore it is called Sukhāvatī.
The 'Low Connects to High Praise' says.
Vow to be reborn, vow to be reborn. The masses of humans and devas all surround, wholeheartedly joining palms, wishing to hear the sutras. The Buddha knows the faculties and opportune times of ordinary beings and sages, and then tells Śāriputra to listen attentively. All Buddha lands are adorned and pure, but ordinary beings' scattered thoughts may make it difficult to be born there. The Tathāgata specifically points out the Western Land, surpassing a hundred thousand million lands from here. Adorned with the seven treasures, it is the most supreme. The holy assembly and humans and devas have long lifespans. The Buddha's name is Amitābha, constantly expounding the Dharma. The karmic obstacles of beings in Sukhāvatī naturally vanish. The assembly gathers their minds, vowing to be born there, holding incense and flowers, constantly making offerings.
The 'High Connects to Low Praise' says, the 'Low Connects to High Praise' says.
Ascending the high seat, entering the text.
Furthermore, Śāriputra, the Land of Sukhāvatī has seven layers of railings, seven layers of nets, and seven rows of trees, all made of the four treasures, surrounding it on all sides. Therefore, that country is called Sukhāvatī.
The 'Low Connects to High Praise' says.
Vow to be reborn, vow to be reborn. The beings of the three realms have no wisdom, dwelling in the six paths in a state of confusion. The Buddhas compassionately expound the Dharma for them, but they are like the deaf and blind, not hearing or seeing. Suddenly, the suffering of impermanence comes to press, and only then do they begin to panic in confusion. All worldly affairs and possessions must be abandoned, wholeheartedly generating
愿向西方。彌陀名號相續念。化佛菩薩眼前行。或與華臺或授手。須臾命盡佛迎將。眾等迴心皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。歷劫已來未聞見。西方凈土寶莊嚴。地上虛空皆遍滿。珠羅寶網百千重。一一網羅結珍寶。玲瓏雜色盡暉光寶。樹枝條異相間。行行整直巧相當。此是彌陀悲願力。無衰無變湛然常。眾等迴心皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
高座入文。
又舍利弗。極樂國土。有七寶池。八功德水。充滿其中。池底純以金沙布地。四邊階道。金銀琉璃玻璃合成。上有樓閣。亦以金銀琉璃玻璃硨磲赤珠碼瑙。而嚴飾之。池中蓮華大如車輪。青色青光。黃色黃光。赤色赤光。白色白光。微妙香潔。舍利弗。極樂國土。成就如是功德莊嚴。
下接高贊云。
愿往生愿往生。極樂世界廣清凈。地上莊嚴難可量。八功香池流遍滿。底布金沙照異光。四邊階道非一色。岸上重樓百萬行。真珠碼瑙相映飾。四種蓮華開即香。十方人天得生者。各坐一個聽真常。是故彼國名極樂。眾等持華來供養。
高接下贊云 下接高贊云。
高座入文。
又舍利弗。彼佛國土。常作天樂。黃金為地。晝夜六時
【現代漢語翻譯】 現代漢語譯本 愿（我）嚮往西方（世界）。（口中）相續唸誦阿彌陀（Amituo）名號。（唸誦時）化生之佛與菩薩顯現在眼前。（他們）或者給予蓮花寶座，或者伸出援手。不久（我）壽命將盡，（阿）彌陀佛（Amituo Fo）親自迎接。（我們）大家回心轉意，都願意往生（西方極樂世界）。（我們）手持香和鮮花，時常供養（諸佛菩薩）。
（高音聲調）接續（低音聲調）讚頌，（低音聲調）接續（高音聲調）讚頌。
愿（我）往生，愿（我）往生。（我）經歷無數劫以來，從未聽聞和見到（如此景象）。西方凈土（Xifang Jitu）的寶物莊嚴無比，地上和虛空中都遍佈。（那裡有）珠子編織的羅網，成百上千重。（每一重）羅網都用珍寶連線。玲瓏剔透、色彩斑斕，盡顯光輝。寶樹的枝條形態各異，相互交錯。一行行整齊筆直，巧妙地相互對應。這都是阿彌陀佛（Amituo Fo）的悲願之力所致。沒有衰敗，沒有變化，永遠清澈明亮。（我們）大家回心轉意，都願意往生（西方極樂世界）。（我們）手持香和鮮花，時常供養（諸佛菩薩）。
（高音聲調）接續（低音聲調）讚頌，（低音聲調）接續（高音聲調）讚頌。
（法師）登上高座，開始宣講經文。
（佛）又對舍利弗（Sheli Fu）說：『極樂國土（Jile Guotu）有七寶池，池中充滿八功德水。池底完全用金色的沙子鋪地。四邊的臺階道路，是用金、銀、琉璃、玻璃合成的。上面有樓閣，也是用金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙來莊嚴裝飾的。池中的蓮花大如車輪，青色的蓮花放出青色的光芒，黃色的蓮花放出黃色的光芒，紅色的蓮花放出紅色的光芒，白色的蓮花放出白色的光芒，（它們）微妙、香潔。舍利弗（Sheli Fu），極樂國土（Jile Guotu）成就瞭如此功德莊嚴。』
（低音聲調）接續（高音聲調）讚頌。
愿（我）往生，愿（我）往生。極樂世界（Jile Shijie）廣大而清凈，地上的莊嚴難以衡量。八功德香池的水流遍滿（各地）。池底鋪滿金沙，照耀出奇異的光芒。四邊的臺階道路不是單一的顏色。岸上的重樓有百萬行。真珠和瑪瑙相互輝映裝飾。四種顏色的蓮花開放時散發著香味。十方世界的人天眾生能夠往生到那裡，各自坐在一朵蓮花上聽聞真常之法。因此那個國家被稱為極樂（Jile）。（我們）大家手持鮮花前來供養。
（高音聲調）接續（低音聲調）讚頌，（低音聲調）接續（高音聲調）讚頌。
（法師）登上高座，開始宣講經文。
（佛）又對舍利弗（Sheli Fu）說：『那個佛國（Fuo Guo）經常演奏天樂，（地面）是黃金為地，晝夜六時（…）』
【English Translation】 English version May (I) aspire to the West (World). Continuously recite the name of Amituo (Amitabha) Buddha. Transformed Buddhas and Bodhisattvas appear before my eyes (during recitation). (They) either offer a lotus pedestal or extend a helping hand. Soon (my) life will end, and Amituo (Amitabha) Buddha will personally welcome (me). (We) all turn our hearts and minds, and all wish to be reborn (in the Western Pure Land). (We) hold incense and flowers in our hands, constantly offering (to all Buddhas and Bodhisattvas).
(High-pitched tone) connects to (low-pitched tone) praise, (low-pitched tone) connects to (high-pitched tone) praise.
May (I) be reborn, may (I) be reborn. (I) have never heard or seen (such a sight) in countless kalpas. The treasures of the Western Pure Land (Xifang Jitu) are incomparably adorned, and the ground and the void are filled with them. (There are) pearl-woven nets, hundreds and thousands of layers. (Each) net is connected with jewels. Exquisite and colorful, shining with brilliance. The branches of the precious trees are of different shapes, intertwined with each other. The rows are neat and straight, cleverly corresponding to each other. This is all due to the power of Amituo (Amitabha) Buddha's compassionate vows. There is no decay, no change, always clear and bright. (We) all turn our hearts and minds, and all wish to be reborn (in the Western Pure Land). (We) hold incense and flowers in our hands, constantly offering (to all Buddhas and Bodhisattvas).
(High-pitched tone) connects to (low-pitched tone) praise, (low-pitched tone) connects to (high-pitched tone) praise.
(The Dharma master) ascends the high seat and begins to expound the scriptures.
(The Buddha) also said to Shariputra (Sheli Fu): 'The Land of Ultimate Bliss (Jile Guotu) has seven-jeweled ponds, filled with the water of eight meritorious qualities. The bottom of the pond is entirely paved with golden sand. The steps and paths on all four sides are made of gold, silver, lapis lazuli, and crystal. Above are pavilions, also adorned with gold, silver, lapis lazuli, crystal, tridacna, red pearls, and agate. The lotus flowers in the pond are as large as chariot wheels, the blue lotus flowers emit blue light, the yellow lotus flowers emit yellow light, the red lotus flowers emit red light, and the white lotus flowers emit white light, (they are) subtle, fragrant, and pure. Shariputra (Sheli Fu), the Land of Ultimate Bliss (Jile Guotu) has achieved such meritorious adornments.'
(Low-pitched tone) connects to (high-pitched tone) praise.
May (I) be reborn, may (I) be reborn. The World of Ultimate Bliss (Jile Shijie) is vast and pure, and the adornments on the ground are immeasurable. The water of the eight meritorious fragrant ponds flows all over (the place). The bottom of the pond is covered with golden sand, shining with strange light. The steps and paths on all four sides are not of a single color. There are millions of rows of multi-storied buildings on the shore. Pearls and agates adorn each other. The four kinds of lotus flowers emit fragrance when they bloom. Those who are reborn there from the beings of humans and gods in the ten directions each sit on a lotus flower to listen to the Dharma of Truth and Permanence. Therefore, that country is called Ultimate Bliss (Jile). (We) all hold flowers to offer.
(High-pitched tone) connects to (low-pitched tone) praise, (low-pitched tone) connects to (high-pitched tone) praise.
(The Dharma master) ascends the high seat and begins to expound the scriptures.
(The Buddha) also said to Shariputra (Sheli Fu): 'That Buddha Land (Fuo Guo) constantly plays heavenly music, (the ground) is made of gold, six times day and night (...)'
而雨曼陀羅華。其國眾生。常以清旦。各以衣裓盛眾妙華。供養他方十萬億佛。即以食時。還到本國。飯食經行。舍利弗。極樂國土。成就如是功德莊嚴。
下接高贊云。
愿往生愿往生。彌陀佛國最為勝。廣大寬平實是精。天樂音聲常遍滿。黃金為地間奇珍。晝夜六時華自散。法音常說自然聞。彼國眾生更無事。衣裓盛華詣十方。一一親承修供養。塵勞垢習永消亡。種種隨心皆稱意。無不利益是真常。歘爾飛騰還本國。飯食經行七寶臺。眾等傾心皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
高座入文。
複次舍利弗。彼國常有種種奇妙雜色之鳥。白鵠孔雀。鸚鵡舍利。迦陵頻伽。共命之鳥。是諸眾鳥。晝夜六時出和雅音。其音演暢五根五力七菩提分八聖道分如是等法。其土眾生聞其音已。皆悉唸佛念法念僧。舍利弗。汝勿謂此鳥實是罪報所生。所以者何。彼佛國土無三惡趣。舍利弗。其佛國土尚無三惡道之名。何況有實。是諸眾鳥。皆是阿彌陀佛。欲令法音宣流變化所作。舍利弗。彼佛國土。微風吹動諸寶行樹及寶羅網。出微妙音。譬如百千種樂同時俱作。聞是音者。皆自然生唸佛念法念僧之心。舍利弗。其佛國土。成就如是功德莊嚴。
下接高贊云。
【現代漢語翻譯】 而且（空中）下起曼陀羅華（一種天界的香花）。那個國土的眾生，常常在清晨，各自用衣襟盛滿各種美妙的鮮花，去供養他方十萬億尊佛。在吃飯的時候，就回到自己的國土。然後吃飯、經行（散步）。舍利弗（釋迦牟尼佛的弟子），極樂國土成就了這樣的功德莊嚴。
下面連線高讚的唱詞：
愿往生，愿往生。彌陀佛國（阿彌陀佛的國土）最為殊勝。廣大寬闊實在是精妙。天樂音聲常常遍滿。黃金為地，點綴著奇珍異寶。晝夜六時，鮮花自然散落。佛法之音常常宣說，自然聽聞。那個國土的眾生再沒有其他事情。用衣襟盛滿鮮花前往十方。一一親自承受修行供養。塵世的煩惱和惡習永遠消亡。種種事情隨心如意。無不帶來利益，這是真常不變的。忽然間飛騰回到自己的國土。在七寶臺上吃飯、經行。大眾傾心都願意往生。手執香花常常供養。
（上面連線高讚的唱詞）下面連線高讚的唱詞。
（高座法師）進入經文的解釋。
再者，舍利弗（釋迦牟尼佛的弟子），那個國土常常有種種奇妙雜色的鳥，如白鵠、孔雀、鸚鵡、舍利（鹙鷺），迦陵頻伽（妙音鳥），共命之鳥（雙頭鳥）。這些鳥，晝夜六時發出和諧優雅的聲音。那聲音宣揚闡述五根、五力、七菩提分（七覺支）、八聖道分（八正道）等佛法。那個國土的眾生聽到那聲音后，都念佛、念法、念僧。舍利弗（釋迦牟尼佛的弟子），你不要認為這些鳥真的是罪業報應所生。為什麼呢？因為那個佛國土沒有三惡趣（地獄、餓鬼、畜生）。舍利弗（釋迦牟尼佛的弟子），那個佛國土尚且沒有三惡道的名稱，何況有真實存在。這些鳥，都是阿彌陀佛（西方極樂世界的教主）爲了讓佛法之音宣揚流佈而變化所作。舍利弗（釋迦牟尼佛的弟子），那個佛國土，微風吹動各種寶樹和寶羅網，發出微妙的聲音，譬如百千種樂器同時演奏。聽到這聲音的人，都自然生起唸佛、念法、念僧的心。舍利弗（釋迦牟尼佛的弟子），那個佛國土，成就了這樣的功德莊嚴。
下面連線高讚的唱詞。
【English Translation】 Moreover, Śāriputra (one of the disciples of the Buddha), Maṇḍārava flowers (a kind of celestial fragrant flower) rain down. The beings in that land, always in the early morning, each fill their robes with various wonderful flowers to offer to hundreds of thousands of Buddhas in other directions. At mealtime, they return to their own country. Then they eat, and walk about (cankrama). Śāriputra (one of the disciples of the Buddha), the Land of Sukhāvatī (the Pure Land) is adorned with such merits and virtues.
The following connects to the verses of High Praise:
May we be reborn, may we be reborn. The Buddha Land of Amitābha (the Buddha of Infinite Light) is the most supreme. Vast and spacious, it is truly exquisite. Heavenly music and sounds constantly fill the air. Gold is the ground, interspersed with rare treasures. Day and night, the flowers scatter naturally. The sound of the Dharma is constantly spoken and naturally heard. The beings in that land have nothing else to do. They fill their robes with flowers and go to the ten directions. Each personally receives, practices, and makes offerings. The defilements and bad habits of the world are forever extinguished. All things are as desired. Everything brings benefit, this is true and constant. Suddenly, they fly back to their own country. They eat and walk about on the seven-jeweled platform. The masses wholeheartedly wish to be reborn there. They hold incense and flowers and constantly make offerings.
(Above connects to the verses of High Praise) The following connects to the verses of High Praise.
(The High Seat Master) enters the explanation of the text.
Furthermore, Śāriputra (one of the disciples of the Buddha), that land always has various wonderful and colorful birds, such as white swans, peacocks, parrots, Śāri (herons), Kalaviṅka (birds with melodious voices), and Jīvaṃjīvaka birds (birds with a shared life). These birds, day and night, at all six times, emit harmonious and elegant sounds. Those sounds expound the Five Roots, the Five Powers, the Seven Factors of Enlightenment (bodhyaṅga), and the Eightfold Noble Path (āryāṣṭāṅgamārga), and other such Dharma. The beings in that land, upon hearing those sounds, all contemplate the Buddha, contemplate the Dharma, and contemplate the Saṅgha. Śāriputra (one of the disciples of the Buddha), do not think that these birds are truly born from the retribution of sins. Why? Because that Buddha Land has no Three Evil Destinies (hell, hungry ghosts, animals). Śāriputra (one of the disciples of the Buddha), that Buddha Land does not even have the name of the Three Evil Paths, how much less could they actually exist? These birds are all transformations created by Amitābha Buddha (the Lord of the Western Pure Land) to cause the sound of the Dharma to be proclaimed and spread. Śāriputra (one of the disciples of the Buddha), in that Buddha Land, a gentle breeze blows through the jeweled rows of trees and jeweled nets, producing subtle sounds, like hundreds of thousands of kinds of music being played simultaneously. Those who hear these sounds naturally give rise to thoughts of the Buddha, thoughts of the Dharma, and thoughts of the Saṅgha. Śāriputra (one of the disciples of the Buddha), that Buddha Land is adorned with such merits and virtues.
The following connects to the verses of High Praise.
愿往生愿往生。道場清凈希難見。彌陀凈土甚難聞。難聞難見今得會。如說修行專意專。愿佛慈悲遙攝受。臨終寶座現其前。既見華臺心踴躍。從佛逍遙歸自然。自然即是彌陀國。無漏無生還即真。行來行止常隨佛。證得無為法性身。眾等迴心皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。極樂莊嚴間雜寶。實是希奇聞未聞。寶鳥臨空贊佛會。文文句句理相同。晝夜連聲無有息。哀婉雅亮發人心。或說五根七覺分。或說八聖慈悲門。或說他方離惡道。或說地獄封人天。或說長時修苦行。或說無上菩提因。或說散善波羅蜜。或說定慧入深禪。菩薩聲聞聞此法。處處分身轉法輪。眾等迴心皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。極樂莊嚴出三界。人天雜類等無為。法藏行因廣弘願。設我得佛現希奇。或現鳥身能說法。或現無請能應機。或使微波出妙響。或使林樹贊慈悲。或使風光相應動。或令羅網說音辭。一切莊嚴聲遍滿。恒沙天樂自依時。為引他方凡聖類。故佛現此不思議。我等聞之身毛豎。碎骨慚謝阿彌師。一受專精不惜命。須臾即到豈為遲。眾等迴心皆愿往。手執香華常供養。
下接高贊云 高接下贊云。
愿往生
【現代漢語翻譯】 現代漢語譯本 愿往生，愿往生。道場清凈，希有難見。阿彌陀佛（Amitabha）凈土，甚為難聞。難聞難見，今得聚會。如所說般修行，專心致志。愿佛陀慈悲，遙遠攝受。臨終之時，寶座顯現於前。既見蓮華寶臺，心生踴躍。跟隨佛陀，逍遙自在，迴歸自然。自然即是阿彌陀佛（Amitabha）國。無漏無生，還歸於真。行住坐臥，常隨佛陀。證得無為法性之身。大眾等回心轉意，皆愿往生。手執香花，常常供養。
高接下贊云，下接高贊云。
愿往生，愿往生。極樂世界莊嚴，間雜眾寶。實在是希奇，聞所未聞。寶鳥臨空，讚歎佛陀聚會。文文句句，道理相同。晝夜連聲，沒有停息。哀婉雅亮，啓發人心。或者宣說五根七覺支。或者宣說八聖道慈悲之門。或者宣說他方世界遠離惡道。或者宣說地獄關閉，人天開啟。或者宣說長時修行苦行。或者宣說無上菩提之因。或者宣說散善波羅蜜（paramita）。或者宣說定慧，入于深禪。菩薩（Bodhisattva）、聲聞（Śrāvaka）聞此妙法。處處分身，轉動法輪。大眾等回心轉意，皆愿往生。手執香花，常常供養。
高接下贊云，下接高贊云。
愿往生，愿往生。極樂世界莊嚴，超出三界。人天雜類，等同無為。法藏比丘（Dharmākara）行因，廣發弘願。設若我成佛時，顯現希奇景象。或者顯現鳥身，能夠說法。或者顯現不請自來，能夠應機說法。或者使微波發出妙響。或者使林樹讚歎慈悲。或者使風光相互應動。或者令羅網宣說音辭。一切莊嚴音聲，遍滿虛空。恒河沙數的天樂，自然應時而鳴。爲了引導他方世界的凡夫聖賢。所以佛陀顯現如此不可思議之境。我等聞之，身毛豎立。粉身碎骨，慚愧感謝阿彌陀佛（Amitabha）。一旦接受，專心精進，不惜生命。須臾之間即可到達，豈會遲緩？大眾等回心轉意，皆愿往生。手執香花，常常供養。
下接高贊云，高接下贊云。
愿往生
【English Translation】 English version I vow to be reborn, I vow to be reborn. The pure and serene Dharma assembly is rare to behold. Amitabha's (Amitabha) Pure Land is exceedingly difficult to hear of. Difficult to hear and difficult to see, yet today we are gathered here. Practice as instructed, with focused intention. May the Buddha's compassion remotely receive and embrace us. At the moment of death, may the precious lotus throne appear before us. Upon seeing the jeweled lotus platform, may our hearts leap with joy. Following the Buddha, carefree and at ease, returning to nature. Nature is none other than Amitabha's (Amitabha) Land. Without outflows and without birth, returning to the true reality. In walking, standing, sitting, and lying down, may we always follow the Buddha. Attaining the unconditioned Dharma-nature body. May all of us turn our hearts and minds, vowing to be reborn. Holding incense and flowers in our hands, constantly making offerings.
The high praise connects to the low praise, the low praise connects to the high praise.
I vow to be reborn, I vow to be reborn. The adornments of the Land of Ultimate Bliss are interspersed with various treasures. Truly wondrous, never heard of before. Jeweled birds in the sky praise the Buddha's assembly. Every phrase and every sentence shares the same principle. Day and night, the sounds continue without ceasing. Melancholy and bright, inspiring people's hearts. Sometimes they speak of the five roots and the seven factors of enlightenment. Sometimes they speak of the Eight Noble Paths, the doors of compassion. Sometimes they speak of other worlds, far from evil paths. Sometimes they speak of the closing of the hells and the opening of the heavens and human realms. Sometimes they speak of cultivating ascetic practices for a long time. Sometimes they speak of the cause of unsurpassed Bodhi. Sometimes they speak of scattered good deeds, the paramita (paramita). Sometimes they speak of samadhi and wisdom, entering into deep meditation. Bodhisattvas (Bodhisattva) and Śrāvakas (Śrāvaka) hear this wonderful Dharma. Everywhere they emanate bodies, turning the Dharma wheel. May all of us turn our hearts and minds, vowing to be reborn. Holding incense and flowers in our hands, constantly making offerings.
The high praise connects to the low praise, the low praise connects to the high praise.
I vow to be reborn, I vow to be reborn. The adornments of the Land of Ultimate Bliss transcend the Three Realms. Humans, gods, and other beings are equal in their unconditioned state. Dharmākara (Dharmākara) practiced the causes, widely making great vows. If I attain Buddhahood, may wondrous sights appear. Sometimes manifesting as a bird, able to expound the Dharma. Sometimes manifesting uninvited, able to respond to the occasion. Sometimes causing subtle waves to emit wonderful sounds. Sometimes causing forests and trees to praise compassion. Sometimes causing the wind and light to move in harmony. Sometimes causing jeweled nets to proclaim sounds and words. All the sounds of adornment pervade everywhere. Countless heavenly music plays naturally at the right time. In order to guide ordinary beings and sages from other worlds. Therefore, the Buddha manifests such inconceivable realms. When we hear of this, our hairs stand on end. Crushing our bones, we repent and thank Amitabha (Amitabha). Once accepted, we will be focused and diligent, not sparing our lives. In a short moment, we will arrive, how could it be delayed? May all of us turn our hearts and minds, vowing to be reborn. Holding incense and flowers in our hands, constantly making offerings.
The low praise connects to the high praise, the high praise connects to the low praise.
I vow to be reborn
愿往生。彌陀佛國真嚴凈。三惡六道永無名。事事莊嚴難可識。種種妙微甚為精。地回寬平眾寶問。一一同耀五百光。一一光成寶臺座。一一座上百千堂。千堂化佛塵沙會。眾生入者共相量。無數音聲游空轉。化天童子散華香。晝夜六時無間息。地上虛空難可量。八德香池隨意入。灌注由人無淺池。或出或沒三禪樂。徐徐相喚入檀林。檀林寶座行行別。聖眾猶若超日月。日月即是長時劫。或坐或立或遊方。到處唯聞無上法。永絕凡夫生死殃。是故彼國名安樂。眾等迴心愿往生。往生彼國無餘事手執香華常供養。
高接下贊云 下接高贊云。
高座入文。
舍利弗。于汝意云何。彼佛何故號阿彌陀。舍利弗。彼佛光明無量。照十方國。無所障礙。是故號為阿彌陀。又舍利弗。彼佛壽命及其人民。無量無邊阿僧祇劫。故名阿彌陀。舍利弗。阿彌陀佛成佛已來。於今十劫。又舍利弗。彼佛有無量無邊聲聞弟子。皆阿羅漢。非是算數之所能知。諸菩薩眾。亦復如是。舍利弗。彼佛國土。成就如是功德莊嚴。
下接高贊云。
愿往生愿往生。果得涅槃常住世。壽命延長難可量。千劫萬劫恒沙劫。兆載永劫亦無央。一坐無移亦不動。徹窮后際放身光。靈儀相好真金色。巍巍獨坐度眾生。十方凡聖專
【現代漢語翻譯】 現代漢語譯本 愿我往生到阿彌陀佛（Amitabha）的佛國，那裡真正莊嚴而清凈，沒有三惡道和六道的名稱。那裡的一切事物都莊嚴無比，難以完全認識，種種微妙之處極其精妙。大地平坦寬廣，由各種珍寶構成，每一處都閃耀著五百種光芒。每一種光芒都化成寶臺的底座，每一個底座上都有成百上千的殿堂。成千上萬的殿堂里，有如塵沙般眾多的化身佛聚會，眾生進入其中，共同衡量。無數的聲音在空中迴盪，化作天童散播鮮花和香氣。日夜六時沒有間斷，地上和虛空都難以衡量。八功德香池可以隨意進入，灌注的深淺由人而定，或出或沒，享受三禪的快樂，慢慢地互相呼喚進入檀林（Sandalwood forest）。檀林中的寶座排列有序，聖眾的光輝超越日月。日月即是漫長的時間，或坐或立或遊走四方，到處只能聽到無上的佛法，永遠斷絕凡夫生死的苦難。因此，那個國家被稱為安樂。我們大家回心轉意，愿往生到那裡。往生到那個國家，沒有其他事情，只是手持鮮花和香，常常供養諸佛。
高接下贊云，下接高贊云。
高座入文。
舍利弗（Sariputra），你認為如何？那尊佛為什麼號為阿彌陀（Amitabha）？舍利弗，那尊佛的光明無量，照耀十方國土，沒有阻礙，所以號為阿彌陀。又舍利弗，那尊佛的壽命以及那裡人民的壽命，都是無量無邊阿僧祇劫（asamkhya kalpas），所以名為阿彌陀。舍利弗，阿彌陀佛成佛以來，至今已經十劫。又舍利弗，那尊佛有無量無邊的聲聞弟子，都是阿羅漢（arhat），不是算數所能知道的。諸菩薩眾，也同樣如此。舍利弗，那尊佛的國土，成就瞭如此的功德莊嚴。
下接高贊云。
愿我往生，愿我往生。如果能夠證得涅槃（Nirvana），就能常住在世，壽命延長難以衡量，千劫萬劫恒沙劫，兆載永劫也沒有窮盡。一旦坐下就不會移動，也不會動搖，直到窮盡未來，都放射著身光。靈妙的儀態和美好的相貌，呈現出真正的金色，巍峨地端坐著，度化眾生。十方凡夫和聖人，都專心致志。
【English Translation】 English version I vow to be reborn in the Buddha-land of Amitabha (Amitabha), which is truly solemn and pure, free from the names of the three evil realms and the six paths of existence. Everything there is incomparably solemn and difficult to fully comprehend, with all kinds of subtle aspects being extremely refined. The earth is flat and wide, composed of various treasures, each shining with five hundred kinds of light. Each light transforms into the base of a jeweled platform, and on each platform are hundreds of thousands of halls. In these countless halls, there are gatherings of countless transformation Buddhas like grains of sand, and beings enter to contemplate together. Countless sounds resonate in the air, transforming into celestial children scattering flowers and incense. Day and night, six times a day, without interruption, the land and the sky are immeasurable. The pools of eight virtues and fragrance can be entered at will, and the depth of immersion is up to the individual, either emerging or submerging, enjoying the bliss of the third dhyana. Slowly, they call each other to enter the Sandalwood forest. The jeweled seats in the Sandalwood forest are arranged in rows, and the splendor of the holy assembly surpasses the sun and moon. The sun and moon represent long periods of time, whether sitting, standing, or wandering in all directions, everywhere one can only hear the supreme Dharma, forever severing the suffering of birth and death of ordinary beings. Therefore, that country is called Sukhavati (Land of Bliss). We all turn our hearts and vow to be reborn there. Reborn in that country, there is nothing else to do but to hold flowers and incense, and constantly make offerings to the Buddhas.
The higher praise connects to the lower praise, and the lower praise connects to the higher praise.
Entering the text from the high seat.
Sariputra (Sariputra), what do you think? Why is that Buddha called Amitabha (Amitabha)? Sariputra, that Buddha's light is immeasurable, shining upon the ten directions without obstruction, therefore he is called Amitabha. Furthermore, Sariputra, that Buddha's lifespan and the lifespan of the people there are immeasurable and boundless asamkhya kalpas (asamkhya kalpas), therefore he is named Amitabha. Sariputra, since Amitabha Buddha attained Buddhahood, it has been ten kalpas. Furthermore, Sariputra, that Buddha has immeasurable and boundless Shravaka disciples, all of whom are Arhats (arhat), beyond the ability of calculation to know. The Bodhisattva assembly is also the same. Sariputra, that Buddha's land is adorned with such meritorious virtues.
The lower praise connects to the higher praise.
I vow to be reborn, I vow to be reborn. If one can attain Nirvana (Nirvana), one can abide in the world forever, with a lifespan extended beyond measure, for thousands of kalpas, millions of kalpas, Ganges-sand kalpas, trillions of years, and eternal kalpas without end. Once seated, one will not move or waver, radiating light until the end of time. The spiritual demeanor and beautiful features manifest true golden color, sitting majestically, delivering sentient beings. Ordinary beings and sages of the ten directions are all focused and dedicated.
心向。分身遣化往相迎。一念乘空入佛會。身色壽命盡皆平。眾等迴心皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。彼佛從因行苦行。勇猛專精無退時。一坐百劫長時劫。難作能作不生疲。自利利他同斷惡。不捨怨憎由大悲。有識含靈皆普化。同因同行至菩提。
誓願莊嚴清凈土。見聞歡喜證無為。眾等迴心皆愿往。手執香華常供養。
下接高贊云。
愿往生愿往生。彌陀化主當心坐。華臺獨回最為精。百億摩尼間雜寶。葉葉莊嚴相自成。正坐已來經十劫。心緣法界照慈光。蒙光觸者塵勞滅。臨終見佛往西方。到彼華開入大會。無明煩惱自然亡。三明自然乘佛愿。須臾合掌得神通。
彼佛聲聞菩薩眾。塵沙算數亦難窮。愿我今生強發意。畢命往彼聖人叢。眾等傾心願往生。手執香華常供養。
高接下贊云 下接高贊云。
高座入文。
又舍利弗。極樂國土眾生生者。皆是阿鞞跋致。其中多有一生補處。其數甚多。非是算數所能知之。但可以無量無邊阿僧祇劫說。舍利弗。眾生聞者。應當發願愿生彼國。所以者何。得與如是諸上善人俱會一處。舍利弗。不可以少善根福德因緣得生彼國。
下接高贊云。
愿往生愿往生
【現代漢語翻譯】 現代漢語譯本： 心念嚮往（心向）。分身化現前去迎接。一念之間乘空進入佛的集會。身形相貌和壽命都變得平等。我們大家都回心轉意，願意往生，手持香和鮮花，常常供養。
（高接下贊）下接高贊，（下接高贊）高接下贊。
愿往生，愿往生。阿彌陀佛從最初發心修行苦行。勇猛精進沒有退縮的時候。一次禪坐經歷百劫漫長的時間。難做之事努力去做，不感到疲憊。自覺覺他一同斷除惡業。不捨棄怨恨之人，因為有大慈悲心。有意識的生命都普遍教化，一同修行，直至菩提。
誓願用莊嚴來裝飾清凈的佛土，見聞者歡喜，證得無為的境界。我們大家都回心轉意，願意往生，手持香和鮮花，常常供養。
下接高贊。
愿往生，愿往生。阿彌陀佛化身之主安坐在心中。蓮花化生最為精妙。百億摩尼寶珠相互交錯，每一片花瓣的莊嚴都是自然形成的。自從端坐以來已經經歷了十劫。心念與法界相連，照耀著慈悲的光芒。被光芒照耀到的人，塵世的煩惱都消滅了。臨終時見到佛，往生西方極樂世界。到達那裡，蓮花開放，進入佛的集會。無明和煩惱自然消亡。三明自然獲得，憑藉佛的願力。片刻之間合掌，就能得到神通。
那尊佛的聲聞（śrāvaka，聽聞佛法而證悟的弟子）和菩薩（bodhisattva，立志成佛的修行者）大眾，數量多如塵沙，難以窮盡。愿我今生努力發願，畢生前往那聖人的聚集之處。我們大家都傾心願意往生，手持香和鮮花，常常供養。
（高接下贊）下接高贊，（下接高贊）高接下贊。
高座入文。
又舍利弗（Śāriputra，佛陀的十大弟子之一）。極樂國土的眾生，凡是往生到那裡的，都是阿鞞跋致（avaivartika，不退轉）。其中有很多是一生補處（ekajāti-pratibaddha，下一產生佛的菩薩）。他們的數量非常多，不是算術所能知道的。只能用無量無邊阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）來說明。舍利弗，眾生聽聞之後，應當發願，愿生到那個國度。為什麼呢？因為能夠和這些最上等的善人聚集在一處。舍利弗，不能夠憑藉少量的善根、福德和因緣而往生到那個國度。
下接高贊。
愿往生，愿往生。
【English Translation】 English version: The mind aspires (Xīn xiàng). Emanations are sent forth to welcome. In a single thought, one rides the void and enters the Buddha's assembly. Form, appearance, and lifespan all become equal. We all turn our hearts and wish to be reborn there, holding incense and flowers, constantly making offerings.
(High connects to low praise) Low connects to high praise, (Low connects to high praise) High connects to low praise.
May we be reborn, may we be reborn. Amitābha (Amitābha, Infinite Light Buddha) from the initial aspiration practices asceticism. Courageous and diligent, without retreat. One meditation lasts for hundreds of kalpas (kalpa, an aeon) of long duration. Difficult to do, yet striving to do without fatigue. Benefiting oneself and others, together cutting off evil. Not abandoning those who harbor resentment, due to great compassion. All sentient beings are universally transformed, together cultivating until Bodhi (bodhi, enlightenment).
Vowing to adorn the pure land with splendor, those who see and hear rejoice, attaining the state of non-action. We all turn our hearts and wish to be reborn there, holding incense and flowers, constantly making offerings.
Low connects to high praise.
May we be reborn, may we be reborn. Amitābha, the lord of transformation, sits in our hearts. Lotus birth is the most exquisite. Hundreds of billions of mani jewels intermingle, the adornment of each petal is naturally formed. Since sitting upright, ten kalpas have passed. The mind connects with the Dharma realm, shining with compassionate light. Those touched by the light, the defilements of the world are extinguished. At the end of life, seeing the Buddha, one is reborn in the Western Pure Land. Arriving there, the lotus opens, entering the Buddha's assembly. Ignorance and afflictions naturally vanish. The three kinds of knowledge are naturally attained, relying on the Buddha's vows. In a moment, joining palms, one obtains supernatural powers.
The Śrāvakas (śrāvaka, a disciple who attains enlightenment by hearing the Buddha's teachings) and Bodhisattvas (bodhisattva, an enlightened being who postpones Buddhahood to help others) of that Buddha, their numbers are like dust and sand, difficult to fathom. May I in this life strive to make vows, spending my life going to that gathering of sages. We all wholeheartedly wish to be reborn there, holding incense and flowers, constantly making offerings.
(High connects to low praise) Low connects to high praise, (Low connects to high praise) High connects to low praise.
Entering the text from the high seat.
Moreover, Śāriputra (Śāriputra, one of the Buddha's ten great disciples). All beings in the Land of Ultimate Bliss who are born there are Avaivartika (avaivartika, non-retrogression). Among them, many are Ekajāti-pratibaddha (ekajāti-pratibaddha, a bodhisattva who will become a Buddha in their next life). Their number is very large, not knowable by arithmetic. It can only be described by countless, boundless asaṃkhya-kalpas (asaṃkhya-kalpa, an immeasurably long period of time). Śāriputra, beings who hear this should make vows to be born in that land. Why? Because one can gather in one place with these most excellent and virtuous people. Śāriputra, one cannot be born in that land with few roots of goodness, blessings, and causes and conditions.
Low connects to high praise.
May we be reborn, may we be reborn.
。釋迦如來告身子。即是普告苦眾生。娑婆六道非安處。冥冥長夜闇中行。聖化同居不相識。動生瞋毒斗無明。為此無明系六道。愛憎高下何時平。既無善業排生死。由貪造罪未心驚。犯此人皮裹驢骨。三塗自入不須爭。我等聞之心髓痛。誓願頓舍世間榮。普愿迴心生凈土。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。娑婆極苦非生處。極樂無為實是精。九品俱回得不退。阿鞞跋致即無生。非直初生無限極。十地已下劫難窮。如此大海塵恒沙。有緣到者入其中。四種威儀常見佛。行來進止駕神通。六識縱橫自然悟。未藉思量一念功。普勸同生善知識。專心專注往西方。眾等迴心皆愿往。手執香華常供養。
下接高贊云。
高座入文。
舍利弗。若有善男子善女人。聞說阿彌陀佛。執持名號。若一日。若二日。若三日。若四日。若五日。若六日。若七日。一心不亂。其人臨命終時。阿彌陀佛與諸聖眾。現在其前。是人終時。心不顛倒。即得往生阿彌陀佛極樂國土。舍利弗。我見是利故說此言。若有眾生聞是說者。應當發願生彼國土。
下接高贊云。
愿往生愿往生。極樂無為涅槃界。隨緣雜善恐難生。故使如來選要法。教念彌陀專復專。七日七夜心無間
。長時起行倍皆然。臨終聖眾持華現。身心踴躍坐金蓮。坐時即得無生忍。一念迎將至佛前。法侶將衣競來著。證得不退入三賢。眾等迴心皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。彌陀侍者二菩薩。號曰無邊觀世音。一切時中助佛化。分身六道起慈心。唸唸隨機為說法。惛惛難悟罪根深。百計千萬數出世。萬中無一出煩籠。念汝眾生長劫苦。諸佛對面不相逢。人天少善尚難辯。何況無為證六通。雖得見聞希有法。粗心懈怠益無功。縱使連年放腳走。趁得貪瞋滿內胸。貪瞋即是身三業。何開凈土裹真空。寄語同生善知識。唸佛慈悲入聖叢。眾等傾心皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
高座入文。
舍利弗。如我今者讚歎阿彌陀佛不可思議功德。東方亦有阿閦鞞佛。須彌相佛。大須彌佛。須彌光佛。妙音佛。如是等恒河沙數諸佛。各于其國。出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
下接高贊云。
愿往生愿往生。釋迦如來常讚歎。東方恒沙等覺尊。大悲同化心無二。一佛施功多亦然。為斷凡夫疑見執。皆舒舌相覆三千。共證七日稱名號。又表釋迦言說真。
終時正意念彌陀。見佛慈光來照身。乘此彌陀本願力。一念之間入寶堂。寶堂莊嚴無限極。化佛聖眾坐思量。心性明於百千日。悲智雙行法爾常。我今既到無為處。普愿含靈歸此方。眾等傾心皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
高座入文。
舍利弗。南方世界。有日月燈佛。名聞光佛。大焰肩佛。須彌燈佛。無量精進佛。如是等恒河沙數諸佛。各于其國。出廣長舌相遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
下接高贊云。
愿往生愿往生。南方諸佛如恒沙。亦舒舌相覆三千。為其本國凡聖眾。讚歎釋迦變現身。出現娑婆五濁內。標心為化罪根人。我見邪貪增上慢。教令出世及生瞋。念汝眾生流浪久。諸佛誠言謂不真眾。等迴心生凈土。手執香華常供養。
高接下贊云 下接高贊云。
高座入文。
舍利弗。西方世界。有無量壽佛。無量相佛。無量幢佛。大光佛。大明佛。寶相佛。凈光佛。如是等恒河沙數諸佛。各于其國。出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
下接高贊云。
愿往生愿往生。西方諸佛如恒沙。各于
【現代漢語翻譯】 現代漢語譯本： 臨終時，要以正確的意念想著阿彌陀佛（Amitabha）。見到佛的慈悲光明照耀自身。憑藉阿彌陀佛的本願力，在一念之間進入極樂世界的寶堂。寶堂的莊嚴是無限的。化佛和聖眾在那裡靜坐思量。心性比百千個太陽還要明亮。慈悲和智慧並行，這是法爾如常的。我現在既然已經到達無為的境界，普遍希望一切有情眾生都能歸向這個地方。大家傾心都願意往生，手持香和花朵，常常供養。
高接下贊云，下接高贊云。
高座入文。
舍利弗（Sariputra），南方世界，有日月燈佛（Sun Moon Light Buddha）、名聞光佛（Renown Light Buddha）、大焰肩佛（Great Blazing Shoulders Buddha）、須彌燈佛（Mount Sumeru Light Buddha）、無量精進佛（Immeasurable Diligence Buddha）。像這樣恒河沙數那麼多的諸佛，各自在他的國度里，伸出廣長的舌頭，遍覆三千大千世界，說誠實話：『你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經典。』
下接高贊云。
愿往生，愿往生。南方諸佛像恒河沙一樣多，也舒展舌相覆蓋三千大千世界，為他們的本國凡夫和聖賢大眾，讚歎釋迦牟尼佛（Sakyamuni Buddha）的變現之身，出現在娑婆世界（Saha world）五濁惡世之中，標明心意是爲了教化罪業深重的人。我看到邪見、貪婪、增上慢，教令出世以及生起嗔恨。念及你們這些眾生流浪生死很久了，諸佛誠實的話語卻認為不真實。大家一起回心轉意，往生凈土。手持香和花朵，常常供養。
高接下贊云，下接高贊云。
高座入文。
舍利弗（Sariputra），西方世界，有無量壽佛（Amitayus Buddha，Immeasurable Life Buddha）、無量相佛（Immeasurable Appearance Buddha）、無量幢佛（Immeasurable Banner Buddha）、大光佛（Great Light Buddha）、大明佛（Great Brightness Buddha）、寶相佛（Treasure Appearance Buddha）、凈光佛（Pure Light Buddha）。像這樣恒河沙數那麼多的諸佛，各自在他的國度里，伸出廣長的舌頭，遍覆三千大千世界，說誠實話：『你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經典。』
下接高贊云。
愿往生，愿往生。西方諸佛像恒河沙一樣多，各自在他的國度里
【English Translation】 English version: At the end of life, maintain the correct mindfulness of Amitabha (Amitabha). See the compassionate light of the Buddha shining upon you. Relying on the fundamental vow power of Amitabha, enter the treasure hall of the Pure Land in an instant. The adornment of the treasure hall is limitless. The manifested Buddhas and the holy assembly sit there contemplating. The nature of mind is brighter than a hundred thousand suns. Compassion and wisdom go hand in hand, naturally and constantly. Now that I have reached the state of non-action, I universally hope that all sentient beings can return to this place. Everyone wholeheartedly wishes to be reborn there, holding incense and flowers, constantly making offerings.
'High connects to low praise,' 'Low connects to high praise.'
Entering the text from the high seat.
Sariputra (Sariputra), in the Southern World, there are the Sun Moon Light Buddha (Sun Moon Light Buddha), the Renown Light Buddha (Renown Light Buddha), the Great Blazing Shoulders Buddha (Great Blazing Shoulders Buddha), the Mount Sumeru Light Buddha (Mount Sumeru Light Buddha), and the Immeasurable Diligence Buddha (Immeasurable Diligence Buddha). Like these Buddhas, as numerous as the sands of the Ganges River, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings, should believe in this sutra that praises inconceivable merits and virtues, protected and念by all the Buddhas.'
Connecting to the high praise below.
I vow to be reborn, I vow to be reborn. The Buddhas of the South are as numerous as the sands of the Ganges. They also extend their tongues to cover the three thousand great thousand worlds, praising the manifested body of Sakyamuni Buddha (Sakyamuni Buddha) for the sake of the ordinary and noble masses of their own countries, appearing within the five turbidities of the Saha world (Saha world), marking their intention to transform those with deep roots of sin. I see wrong views, greed, and increased arrogance, teaching them to renounce the world and to generate anger. Thinking of you sentient beings who have been wandering in samsara for a long time, you deem the truthful words of the Buddhas as untrue. May everyone turn their minds and be reborn in the Pure Land, holding incense and flowers, constantly making offerings.
'High connects to low praise,' 'Low connects to high praise.'
Entering the text from the high seat.
Sariputra (Sariputra), in the Western World, there are the Amitayus Buddha (Amitayus Buddha, Immeasurable Life Buddha), the Immeasurable Appearance Buddha (Immeasurable Appearance Buddha), the Immeasurable Banner Buddha (Immeasurable Banner Buddha), the Great Light Buddha (Great Light Buddha), the Great Brightness Buddha (Great Brightness Buddha), the Treasure Appearance Buddha (Treasure Appearance Buddha), and the Pure Light Buddha (Pure Light Buddha). Like these Buddhas, as numerous as the sands of the Ganges River, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings, should believe in this sutra that praises inconceivable merits and virtues, protected and念by all the Buddhas.'
Connecting to the high praise below.
I vow to be reborn, I vow to be reborn. The Buddhas of the West are as numerous as the sands of the Ganges, each in their own country
本國贊如來。分身百億閻浮內。示現八相大希奇。五濁凡夫將謂實。六年苦行證無為。降魔成道說妙法。種種方便不思議。普勸眾生歸凈土。前思卻慮更生疑。我今舒舌以為證。西方極樂必須依。眾等迴心皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
高座入文。
舍利弗。北方世界。有焰肩佛。最勝音佛。難俎佛。日生佛網明佛。如是等恒河沙數諸佛。各于其國。出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
下接高贊云。
愿往生愿往生。北方諸佛如恒沙。皆舒舌相證牟尼。為我凡夫來出世。隨緣說法應時機。時機相感聞即悟。如說修行不致疑。七日稱名無間雜。身心踴躍喜還悲。慶得希聞自家國。諸佛證判得還歸。眾等迴心皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
高座入文。
舍利弗。下方世界。有師子佛。名聞佛。名光佛。達摩佛。法幢佛。持法佛。如是等恒河沙數諸佛。各于其國。出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
下接高贊云。
愿往生愿往生。下方諸佛如恒沙。各于本國度眾生。
【現代漢語翻譯】 現代漢語譯本 讚美本國如來（Tathagata）。 化身百億在閻浮提（Jambudvipa，指我們所居住的這個世界）內。 示現成佛的八相，真是太稀奇了。 五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的凡夫還以為是真的。 六年苦行才證得無為的境界。 降伏魔軍，成就佛道，宣說微妙的佛法。 用種種方便法門，真是不可思議。 普遍勸導眾生歸向凈土。 先前思考的又被後來的疑慮所取代，更加疑惑。 我現在伸出舌頭來為此作證。 西方極樂世界必須依靠。 大家回心轉意，都發愿往生。 手執香和鮮花，常常供養。
高接下贊云 下接高贊云。
高座入文。
舍利弗（Sariputra，佛陀的十大弟子之一）。北方世界，有焰肩佛（Yan Jian Buddha）、最勝音佛（Zui Sheng Yin Buddha）、難俎佛（Nan Zu Buddha）、日生佛（Ri Sheng Buddha）、網明佛（Wang Ming Buddha）。像這樣恒河沙數那麼多的諸佛，各自在他的國度里，伸出廣長舌相，遍覆三千大千世界，說誠實的話：你們這些眾生，應當相信這部稱讚不可思議功德，一切諸佛所護念的經典。
下接高贊云。
愿往生，愿往生。 北方諸佛像恒河沙一樣多。 都伸出舌相來證明釋迦牟尼佛（Sakyamuni）， 爲了我們這些凡夫來到世間。 隨著因緣說法，應合時機。 時機和根機相互感應，聽聞佛法就能領悟。 如佛所說去修行，就不會產生疑惑。 七天之中稱念佛名，沒有間斷和夾雜。 身心踴躍，歡喜又悲傷。 慶幸能夠聽到自己家鄉的佛法。 諸佛證明判決，能夠迴歸故鄉。 大家回心轉意，都發愿往生。 手執香和鮮花，常常供養。
高接下贊云 下接高贊云。
高座入文。
舍利弗（Sariputra，佛陀的十大弟子之一）。下方世界，有師子佛（Shi Zi Buddha）、名聞佛（Ming Wen Buddha）、名光佛（Ming Guang Buddha）、達摩佛（Da Mo Buddha）、法幢佛（Fa Chuang Buddha）、持法佛（Chi Fa Buddha）。像這樣恒河沙數那麼多的諸佛，各自在他的國度里，伸出廣長舌相，遍覆三千大千世界，說誠實的話：你們這些眾生，應當相信這部稱讚不可思議功德，一切諸佛所護念的經典。
下接高贊云。
愿往生，愿往生。 下方諸佛像恒河沙一樣多。 各自在本國度化眾生。
【English Translation】 English version I praise the Tathagata (Thus Come One) of this land. Emanating hundreds of billions of bodies within Jambudvipa (the world we live in). Manifesting the eight phases of Buddhahood, truly wondrous. Ordinary beings in the five turbidities (the five defilements of the age) take it as real. Practicing asceticism for six years to attain the state of non-action. Subduing demons, attaining enlightenment, and expounding the wonderful Dharma. Using various skillful means, truly inconceivable. Universally exhorting sentient beings to return to the Pure Land. Previous thoughts are replaced by later doubts, increasing skepticism. I now extend my tongue to bear witness to this. The Western Pure Land of Ultimate Bliss must be relied upon. May all turn their hearts and vow to be reborn there. Holding incense and flowers, constantly making offerings.
High praise connects to low praise, low praise connects to high praise.
Entering the text from the high seat.
Sariputra (one of the ten great disciples of the Buddha). In the Northern world, there are Yan Jian Buddha, Zui Sheng Yin Buddha, Nan Zu Buddha, Ri Sheng Buddha, and Wang Ming Buddha. Like these Buddhas, as numerous as the sands of the Ganges, each in their own country, extends their broad and long tongue, covering the three thousand great thousand worlds, speaking truthfully: You sentient beings, should believe in this Sutra praised for its inconceivable merits and virtues, protected and念 by all Buddhas.
Low praise connects to high praise.
Vow to be reborn, vow to be reborn. The Buddhas of the North are as numerous as the sands of the Ganges. All extend their tongues to testify to Sakyamuni (Shijiamouni) Buddha, Coming into the world for us ordinary beings. Expounding the Dharma according to conditions, in accordance with the times. When the time and potential resonate, one can awaken upon hearing the Dharma. Practicing according to the teachings, without doubt. Reciting the Buddha's name for seven days without interruption or mixture. Body and mind leap with joy and sorrow. Rejoicing to hear the Dharma of one's own homeland. The Buddhas testify and judge, enabling one to return home. May all turn their hearts and vow to be reborn there. Holding incense and flowers, constantly making offerings.
High praise connects to low praise, low praise connects to high praise.
Entering the text from the high seat.
Sariputra (one of the ten great disciples of the Buddha). In the Southern world, there are Shi Zi Buddha, Ming Wen Buddha, Ming Guang Buddha, Da Mo Buddha, Fa Chuang Buddha, and Chi Fa Buddha. Like these Buddhas, as numerous as the sands of the Ganges, each in their own country, extends their broad and long tongue, covering the three thousand great thousand worlds, speaking truthfully: You sentient beings, should believe in this Sutra praised for its inconceivable merits and virtues, protected and念 by all Buddhas.
Low praise connects to high praise.
Vow to be reborn, vow to be reborn. The Buddhas of the South are as numerous as the sands of the Ganges. Each liberates sentient beings in their own country.
證贊釋迦出五濁。能為難事化群萠。善巧隨宜令斷惡。偏心指授向西方。一切福業皆迴向。終時化佛自來迎。利根智者聞歡喜。忽憶三塗心即驚。驚心泥豎勸懺悔恐罪不滅墮深坑。眾等迴心生眾生。手執香華常供養。
高接下贊云 下接高贊云。
高座入文。
舍利弗。上方世界。有梵音佛。宿王佛。香上佛。香光佛。大焰肩佛。雜色寶華嚴身佛。娑羅樹王佛。寶華德佛。見一切義佛。如須彌山佛。如是等恒河沙數諸佛。各于其國。出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
下接高贊云。
愿往生愿往生。上方諸佛如恒沙。還舒舌相為娑婆。十惡逆五多疑謗。信邪事鬼餒神魔。妄想求恩謂有福。災障禍橫轉彌多。連年臥病于床枕。聾盲腳折手攣橛。承事神明得此報。如何不捨念彌陀。彌陀願力皆平等。但使迴心華自捧。一念逍遙快樂國。畢竟常安無退動。眾等迴心愿生彼。手執香華常供養。
高接下贊云 下接高贊云。
高座入文。
舍利弗。于汝意云何。何故名為一切諸佛所護念經。舍利弗。若有善男子善女人。聞是諸佛所說名及經名者。是諸善男子善女人。皆為一切諸佛。共所護念。皆得不退轉于
【現代漢語翻譯】 現代漢語譯本： 讚頌釋迦牟尼佛在五濁惡世中顯現，能夠將困難之事轉化為教化眾生的方便法門。他善於運用各種巧妙的方法，使眾生斷除惡行，並以慈悲之心指引他們嚮往西方極樂世界。我們將一切福德善業全部迴向，期望臨終之時，阿彌陀佛化身前來迎接。那些具有敏銳根性和智慧的人，聽聞此教法後心生歡喜，忽然憶起三惡道之苦，內心感到驚恐。 因驚恐之心而生起懺悔之念，懇請懺悔，唯恐罪業無法消滅，墮入地獄深坑。大眾一心皈依，發菩提心利益一切眾生，手持香花，時常供養諸佛。
高接下贊云，下接高贊云。
高座入文。
舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。在上方世界，有梵音佛（Brahmaghoṣa Buddha）、宿王佛（Nakṣatrarāja Buddha）、香上佛（Gandhottama Buddha）、香光佛（Gandhaprabhāsa Buddha）、大焰肩佛（Mahājvāla-skandha Buddha）、雜色寶華嚴身佛（Saṃcitraratna-vyūha-śarīra Buddha）、娑羅樹王佛（Śālarājavṛkṣa Buddha）、寶華德佛（Ratna-puṣpa-guṇa Buddha）、見一切義佛（Sarvārthadarśa Buddha）、如須彌山佛（Sumerukalpa Buddha）。像這樣恒河沙數般的諸佛，各自在他的國土中，伸出廣長舌相，遍覆三千大千世界，說真實之語：『你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經典。』
下接高贊云。
愿往生，愿往生。上方諸佛如恒河沙數般眾多，也伸出舌相來到娑婆世界（Sahā，指我們所居住的這個充滿煩惱的世界）。那些犯下十惡不赦之罪、五逆重罪，以及多疑譭謗正法的人，信仰邪教，祭拜鬼神，以血食供養邪魔。他們妄想通過這些行為求得恩惠，認為這樣就能獲得福報，結果卻導致災禍橫生，越來越多。他們常年臥病在床，聾盲殘疾，手腳攣縮。他們因為侍奉神明而得到這樣的報應，為何還不捨棄這些，一心念誦阿彌陀佛（Amitābha）的名號呢？阿彌陀佛的願力是平等無私的，只要真心迴向，蓮花自然會捧在手中。一旦往生到極樂世界，就能逍遙自在，永遠安樂，不再退轉。大眾一心皈依，愿往生極樂世界，手持香花，時常供養。
高接下贊云，下接高贊云。
高座入文。
舍利弗（Śāriputra）。你認為如何？為什麼這部經名為『一切諸佛所護念經』呢？舍利弗（Śāriputra）。如果有善男子、善女人，聽聞這些諸佛的名號以及這部經的名字，這些善男子、善女人，都將得到一切諸佛共同的護念，都將不會在菩提道上退轉。
【English Translation】 English version: Praise to Śākyamuni (釋迦牟尼佛) who appeared in the five turbidities (五濁, pañca kaṣāya) and was able to transform difficult matters into expedient means for teaching sentient beings. He skillfully used various methods to enable sentient beings to cut off evil deeds and compassionately guided them towards the Western Pure Land (西方極樂世界). We dedicate all merits and virtuous deeds, hoping that at the time of death, Amitābha Buddha (阿彌陀佛) will manifest to welcome us. Those with sharp roots and wisdom, upon hearing this teaching, rejoice and suddenly remember the suffering of the three evil realms (三惡道), and their hearts are filled with fear. Due to the fear in their hearts, they arise repentance and earnestly repent, fearing that their sins cannot be eradicated and they will fall into the deep pit of hell. The assembly wholeheartedly takes refuge, generates Bodhicitta (菩提心) to benefit all sentient beings, and holds incense and flowers, constantly making offerings to all Buddhas.
'High connects to low praise,' 'Low connects to high praise.'
'Entering the text from the high seat.'
Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom). In the worlds above, there are Brahmaghoṣa Buddha (梵音佛), Nakṣatrarāja Buddha (宿王佛), Gandhottama Buddha (香上佛), Gandhaprabhāsa Buddha (香光佛), Mahājvāla-skandha Buddha (大焰肩佛), Saṃcitraratna-vyūha-śarīra Buddha (雜色寶華嚴身佛), Śālarājavṛkṣa Buddha (娑羅樹王佛), Ratna-puṣpa-guṇa Buddha (寶華德佛), Sarvārthadarśa Buddha (見一切義佛), Sumerukalpa Buddha (如須彌山佛). Like these Buddhas, as numerous as the sands of the Ganges River, each in their own country, extends their broad and long tongues, covering the three thousand great thousand worlds (三千大千世界), speaking truthful words: 'You sentient beings, should believe in this sutra (經) that praises inconceivable merits and is protected and念 by all Buddhas.'
'Low connects to high praise.'
'Wishing to be reborn, wishing to be reborn. The Buddhas above are as numerous as the sands of the Ganges River, also extending their tongues to the Sahā world (娑婆世界, the world we live in, filled with suffering). Those who commit the ten evil deeds (十惡), the five rebellious acts (五逆), and are full of doubt and slander, believe in heresies, worship ghosts and spirits, and offer blood sacrifices to demons. They falsely imagine that they can obtain favors through these actions, thinking that they will gain blessings, but instead, disasters and misfortunes increase. They are often bedridden, deaf, blind, crippled, and have contracted hands and feet. They receive such retribution for serving spirits. Why not abandon these and wholeheartedly recite the name of Amitābha Buddha (阿彌陀佛)? The vows of Amitābha Buddha are equal and impartial; as long as one sincerely turns their heart, the lotus flower will naturally be in their hands. Once reborn in the Land of Ultimate Bliss (極樂世界), one will be free and happy, forever peaceful, and will not regress. The assembly wholeheartedly takes refuge, wishing to be reborn there, holding incense and flowers, constantly making offerings.'
'High connects to low praise,' 'Low connects to high praise.'
'Entering the text from the high seat.'
Śāriputra (舍利弗). What do you think? Why is this sutra called 'The Sutra Protected and念 by All Buddhas'? Śāriputra (舍利弗). If there are good men and good women who hear the names of these Buddhas and the name of this sutra, these good men and good women will all be protected and念 by all Buddhas and will not regress on the path to enlightenment.
阿耨多羅三藐三菩提。是故舍利弗。汝等皆當信受我語及諸佛所說。舍利弗。若有人。已發願。今發願。當發願。欲生阿彌陀佛國者。是諸人等。皆得不退轉于阿耨多羅三藐三菩提。于彼國土。若已生。若今生。若當生。是故舍利弗。諸善男子善女人。若有信者。應當發願生彼國土。
下接高贊云。
愿往生愿往生。釋迦如來大慈悲。應現娑婆度有緣。有緣遍滿三千界。隨機示悟斷貪癡。總勸厭此人天樂。無常八苦火燒人。唸佛誦經除罪障。諸佛遙加護念身。
晝夜六時強發願。持心不散業還成。業成見佛華臺主。須臾變作紫金臺。從佛逍遙入寶國。畢竟永絕愁憂聲。眾等迴心皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
高座入文。
舍利弗。如我今者稱讚諸佛不可思議功德。彼諸佛等。亦稱說我不可思議功德。而作是言。釋迦牟尼佛。能為甚難希有之事。能于娑婆國土五濁惡世劫濁見濁煩惱濁眾生濁命濁中。得阿耨多羅三藐三菩提。為諸眾生。說是一切世間難信之法。舍利弗。當知。我於五濁惡世行此難事。得阿耨多羅三藐三菩提。為一切世間。說此難信之法。是為甚難。佛說此經已。舍利弗。及諸比丘。一切世間天人阿修羅等。聞佛所說。歡喜信受。作禮而去
【現代漢語翻譯】 現代漢語譯本 阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此，舍利弗（Sariputra，佛陀的十大弟子之一），你們都應當信受我的話以及諸佛所說。舍利弗，如果有人，已經發愿，現在發願，將來發愿，想要往生阿彌陀佛（Amitabha）國者，這些人等，都能得到不退轉于阿耨多羅三藐三菩提。在那個國土，無論是已經往生，現在往生，還是將來往生。所以舍利弗，各位善男子善女人，如果有信心的，應當發願往生那個國土。
下接高贊說：
愿往生，愿往生。釋迦如來（Sakyamuni Buddha）大慈悲，應現娑婆（Saha）度有緣。有緣遍滿三千界，隨機示悟斷貪癡。總勸厭此人天樂，無常八苦火燒人。唸佛誦經除罪障，諸佛遙加護念身。
晝夜六時強發願，持心不散業還成。業成見佛華臺主，須臾變作紫金臺。從佛逍遙入寶國，畢竟永絕愁憂聲。眾等迴心皆愿往，手執香華常供養。
高接下贊說：
舍利弗，正如我現在稱讚諸佛不可思議的功德，那些諸佛等，也稱說我不可思議的功德，並且這樣說：『釋迦牟尼佛，能做甚難稀有的事情，能在娑婆國土五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁）中，得到阿耨多羅三藐三菩提，為眾生，說這在一切世間難以置信的法。』舍利弗，應當知道，我在五濁惡世行此難事，得阿耨多羅三藐三菩提，為一切世間，說此難信的法，這是非常難的。佛說完這部經后，舍利弗，以及各位比丘（Bhikkhu，出家修行的男性佛教徒），一切世間的天人阿修羅（Asura）等，聽了佛所說，歡喜信受，作禮而去。
【English Translation】 English version Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Therefore, Sariputra (one of the ten principal disciples of the Buddha), you should all believe and accept my words and what all the Buddhas have said. Sariputra, if there are those who have already made the vow, are now making the vow, or will make the vow to be born in the land of Amitabha (Infinite Light Buddha), all these people will attain non-retrogression from Anuttara-samyak-sambodhi. In that land, whether they have already been born, are now being born, or will be born. Therefore, Sariputra, all good men and good women, if they have faith, should make the vow to be born in that land.
The following is a verse of high praise:
'May we be reborn, may we be reborn. Sakyamuni Buddha (the historical Buddha) with great compassion, appears in Saha (this world) to deliver those with affinity. Those with affinity fill the three thousand worlds, teaching and enlightening according to their capacity, cutting off greed and delusion. He generally encourages us to detest the pleasures of humans and gods, as impermanence and the eight sufferings burn people like fire. Reciting the Buddha's name and chanting scriptures removes karmic obstacles, and all Buddhas remotely add their protection to our bodies.'
'Day and night, at the six periods, strongly make the vow, holding the mind without scattering, karma will be accomplished. When karma is accomplished, we will see the Lord of the lotus pedestal, which in an instant transforms into a purple-gold platform. Following the Buddha, we roam freely into the treasure land, ultimately and forever cutting off the sound of sorrow and worry. All of us turn our hearts and vow to go there, holding incense and flowers, constantly making offerings.'
The following is a verse connecting to the next section:
Sariputra, just as I now praise the inconceivable merits and virtues of all the Buddhas, those Buddhas also praise my inconceivable merits and virtues, and say this: 'Sakyamuni Buddha is able to do extremely difficult and rare things, able to attain Anuttara-samyak-sambodhi in the five turbidities (referring to the turbidity of the age, views, afflictions, beings, and life) of the Saha world, and for the sake of sentient beings, speaks this Dharma that is difficult to believe in all the worlds.' Sariputra, you should know that I perform this difficult task in the five turbidities, attain Anuttara-samyak-sambodhi, and speak this Dharma that is difficult to believe for all the worlds. This is extremely difficult. After the Buddha finished speaking this sutra, Sariputra, and all the Bhikkhus (monks), all the gods, humans, Asuras (demi-gods), and others in the world, hearing what the Buddha said, rejoiced, believed, accepted, paid homage, and departed.
。
下接高贊云。
愿往生愿往生。世尊慇勤告身子。表知諸佛大悲同。互相贊德心無異。巧應時機各有功。六方如來皆讚歎。釋迦出現甚難逢。正治五濁時興盛。無明頑硬似高峰。劫濁時移身漸小。眾生濁惡等蛇龍。惱濁遍滿過塵數。愛憎違順若岳山。見濁叢林如棘刺。命濁中夭剎那間。依正二報同時滅。背正歸邪橫起怨。九十五種皆污世。唯佛一道獨清閑。出到菩提心無盡。還來火宅度人天。眾等迴心皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。如來出現於五濁。隨宜方便化群萌。或說多聞而得度。或說少解證三明。或教福慧雙除障。或教禪念坐思量。種種法門皆解脫。無過唸佛往西方。上盡一形至十念。三念五唸佛來迎。直為彌陀弘誓重。致使凡夫念即生。眾等迴心皆愿往。手執香華常供養。
下接高贊云 高接下贊云。
愿往生愿往生。世尊說法時將了。慇勤付屬彌陀名。五濁增時多疑謗道俗相嫌不用聞。見有修行起瞋毒。方便破壞競生怨。如此生盲闡提輩。毀滅頓教永沉淪。超過大地微塵劫。未可得離三塗身。大眾同心皆懺悔。所有破法罪因緣。眾等迴心生凈土。手執香華常供養。
高接下贊云 下接高贊云。
高座待下座
【現代漢語翻譯】 現代漢語譯本
下接高贊唱詞說： 『愿往生，愿往生。』世尊（釋迦牟尼佛的尊稱）慇勤地告訴身子（指聽法者），表明諸佛的大悲心是相同的，互相讚歎功德的心意沒有差異，巧妙地應和時機各有各的功用。十方如來都讚歎，釋迦（釋迦牟尼佛的簡稱）出現世間非常難得，正值治理五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）興盛之時，無明（佛教術語，指對事物真相的迷惑）頑固得像高峰一樣。劫濁（佛教術語，指時代充滿災難和混亂）之時，人的身形逐漸變小，眾生的濁惡就像蛇和龍一樣。煩惱濁（佛教術語，指煩惱熾盛）遍滿，超過塵土的數量，愛憎違背順從就像高山一樣。見濁（佛教術語，指錯誤的見解）叢生就像荊棘一樣，命濁（佛教術語，指壽命短促）中途夭折就在剎那之間。依報（佛教術語，指眾生所依賴的生存環境）和正報（佛教術語，指眾生的身心）同時滅亡，背離正道歸於邪道，橫生怨恨。九十五種外道都污染世間，只有佛的教導是清凈安閑的。出離世間到達菩提（佛教術語，指覺悟）之心沒有窮盡，還要回到火宅（佛教術語，比喻充滿煩惱的世間）度化人天。大眾都回心轉意，都願意往生凈土，手執香花常常供養。 高接下贊唱詞說，下接高贊唱詞說： 『愿往生，愿往生。』如來（佛的稱號）出現在五濁惡世，隨著眾生的根器方便教化。或者說聽聞佛法多了就能得度，或者說稍微理解就能證得三明（佛教術語，指宿命明、天眼明、漏盡明）。或者教導福德和智慧雙修以消除業障，或者教導禪定唸佛坐禪思量。種種法門都能解脫，沒有超過唸佛往生西方的。上盡一生，下至臨終十念，三念五念，佛都會來迎接。這直接是因為阿彌陀佛的弘大誓願深重，才使得凡夫唸佛就能往生。大眾都回心轉意，都願意往生凈土，手執香花常常供養。 下接高贊唱詞說，高接下贊唱詞說： 『愿往生，愿往生。』世尊說法的時間將要結束了，慇勤地囑託彌陀（阿彌陀佛的簡稱）的名號。五濁惡世增長的時候，很多人懷疑誹謗，道士和俗人互相嫌棄不願聽聞。看到有人修行就生起嗔恨毒害，想方設法破壞，競相產生怨恨。像這樣天生盲昧的闡提（佛教術語，指斷善根的人）之輩，毀滅頓教（佛教術語，指能快速證悟的教法）將永遠沉淪，超過大地微塵數劫的時間，也不能脫離三塗（佛教術語，指地獄、餓鬼、畜生）之身。大眾同心一起懺悔，所有破壞佛法的罪惡因緣。大眾都回心轉意，發願往生凈土，手執香花常常供養。 高接下贊唱詞說，下接高贊唱詞說： 高座等待下座。
【English Translation】 English version
Following the High Praise, it says: 'Wishing to be reborn, wishing to be reborn.' The World-Honored One (a respectful title for Shakyamuni Buddha) earnestly tells the body (referring to the listeners), indicating that the great compassion of all Buddhas is the same, and their hearts are united in praising virtues without difference, skillfully responding to the times, each with their own function. All the Buddhas of the ten directions praise that Shakya (short for Shakyamuni Buddha)'s appearance in the world is very rare, precisely at a time when the five turbidities (the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) are flourishing, and ignorance (a Buddhist term referring to delusion about the true nature of things) is as stubborn as a high peak. In the age of the turbidity of the age (a Buddhist term referring to an era filled with disasters and chaos), people's bodies gradually become smaller, and the turbidity and evil of beings are like snakes and dragons. The turbidity of afflictions (a Buddhist term referring to the intensity of afflictions) is pervasive, exceeding the number of dust particles, and love, hate, opposition, and compliance are like high mountains. The turbidity of views (a Buddhist term referring to wrong views) grows like thorns, and the turbidity of life (a Buddhist term referring to short lifespans) ends prematurely in an instant. The circumstantial reward (a Buddhist term referring to the environment beings depend on) and the direct reward (a Buddhist term referring to the body and mind of beings) perish simultaneously, turning away from the right path and returning to the wrong path, giving rise to resentment. The ninety-five kinds of external paths all pollute the world, only the Buddha's teachings are pure and peaceful. Leaving the world and reaching Bodhi (a Buddhist term referring to enlightenment), the heart is inexhaustible, and one must return to the burning house (a Buddhist term, a metaphor for the world full of afflictions) to liberate humans and devas. The assembly all turn their hearts and wish to be reborn in the Pure Land, holding incense and flowers to make offerings. The High Praise connects to the Lower Praise, and the Lower Praise connects to the High Praise, saying: 'Wishing to be reborn, wishing to be reborn.' The Tathagata (an epithet of the Buddha) appears in the evil world of the five turbidities, conveniently teaching according to the capacities of beings. Some say that by hearing much Dharma, one can be liberated, others say that by understanding a little, one can attain the Three Clear Knowledges (a Buddhist term referring to the knowledge of past lives, the divine eye, and the extinction of outflows). Some teach the dual cultivation of merit and wisdom to eliminate obstacles, others teach meditation and mindfulness, sitting in meditation and contemplation. All kinds of Dharma doors can lead to liberation, but none surpasses reciting the Buddha's name and being reborn in the West. From the end of one's life to even ten recitations at the time of death, three recitations or five recitations, the Buddha will come to greet you. This is directly because Amitabha Buddha's great vows are profound, enabling ordinary beings to be reborn upon reciting the Buddha's name. The assembly all turn their hearts and wish to be reborn in the Pure Land, holding incense and flowers to make offerings. The Lower Praise connects to the High Praise, and the High Praise connects to the Lower Praise, saying: 'Wishing to be reborn, wishing to be reborn.' The time for the World-Honored One to teach the Dharma is coming to an end, and he earnestly entrusts the name of Amitabha (short for Amitabha Buddha). When the five turbidities increase, many doubt and slander, and Daoists and laypeople dislike each other and are unwilling to listen. Seeing someone practicing, they give rise to anger and poison, trying to destroy them and competing to create resentment. Such congenitally blind icchantikas (a Buddhist term referring to those who have severed their roots of goodness) will destroy the Sudden Teaching (a Buddhist term referring to teachings that lead to rapid enlightenment) and be forever submerged, unable to escape the three evil realms (a Buddhist term referring to hell, hungry ghosts, and animals) for more kalpas than there are dust particles in the earth. The assembly repents together with one heart, all the sinful causes and conditions of destroying the Dharma. The assembly all turn their hearts and vow to be reborn in the Pure Land, holding incense and flowers to make offerings. The High Praise connects to the Lower Praise, and the Lower Praise connects to the High Praise, saying: The high seat awaits the lower seat.
聲盡。即為大眾。總懺悔云。
弟子道場眾等。爾許多人各各標心愧謝。諸佛冥空幽顯得道聖人。三十三天等。一切天神地神。虛空山林河海神等。天曹地府。閻羅伺命。五道太山。三十六王地獄。典領一切靈祇等。及此道場尊經。舍利形像靈儀等。唯愿大悲光威神。加備護念攝受證明。今日道場主某甲。及爾許多人。披心懺悔。
弟子某甲等。自從無身有身無識有識已來。乃至今日至於今時。于其中間。所作身口意業十惡之罪。無量無邊。
或放縱身業。殺害劫奪一切地獄畜生眾生。水陸虛空蠕動之類。不可知數。或殺害劫奪一切修羅鬼神眾生。水陸虛空蠕動之類。不可知數。或殺害劫奪一切人天三寶師僧。父母六親眷屬。善知識法界眾生。不可知數。或故殺誤殺。戲笑殺自殺。教他殺隨喜殺。相續殺無間殺。愛憎違順殺。放逸殺貪味為財殺。如是等殺罪無量無邊。今對道場凡聖。發露懺悔。永盡無餘。懺悔已。至心歸命阿彌陀佛。
下接高和云。
懺悔已。至心歸命阿彌陀佛。
高接下懺云。
弟子眾等次當懺悔偷盜罪。或放縱身業。偷盜劫奪一切地獄畜生眾生。水陸虛空蠕動之類。不可知數。或偷盜劫奪一切修羅鬼神眾生。水陸虛空蠕動之類。不可知數。或偷盜劫
奪一切人天三寶師僧。父母六親眷屬。善知識法界眾生。不可知數。或故盜誤盜。戲笑盜自盜。教他盜隨喜盜。放逸盜無間盜。愛憎盜違順盜。貪味為財盜。如是等偷盜罪無量無邊。今對道場凡聖。發露懺悔。永盡無餘。懺悔已。至心歸命阿彌陀佛。
下接高和云。
懺悔已。至心歸命阿彌陀佛。
高接下懺云。
弟子眾等次當懺悔邪淫顛倒罪。或放縱身業。起于邪淫。或逼掠一切畜生眾生。水陸虛空蠕動之類。不可知數。或起淫逼掠一切鬼神眾生。水陸虛空蠕動之類。不可知數。或起淫心。逼掠一切師僧。父母六親眷屬。善知識法界眾生。不可知數。或放逸作故作。誤作戲笑作。自作教他作。隨喜作無慚愧作。相續作無間作。邪貪惡貪作。如是等邪淫罪無量無邊。今對道場凡聖。發露懺悔。永盡無餘。懺悔已。至心歸命阿彌陀佛。
下接高和云。
懺悔已。至心歸命阿彌陀佛。
高接下懺云。
弟子眾等次當懺悔口業虛誑罪。或放縱口業。欺誑一切地獄畜生。眾生水陸虛空蠕動之類。不可知數。或欺誑一切修羅鬼神眾生。水陸虛空蠕動之類。不可知數。或欺誑一切人天三寶師僧。父母六親眷屬。善知識法界眾生。不可知數。或常作無間作。故作誤作戲笑作。自作
【現代漢語翻譯】 現代漢語譯本 奪取一切人天（人和天人）的三寶（佛、法、僧）師僧（僧侶），父母六親眷屬，善知識（良師益友），法界眾生，數量不可知。或者故意盜取，錯誤盜取，戲笑盜取，自己盜取，教唆他人盜取，隨喜他人盜取，放縱盜取，無間盜取，因愛憎而盜取，違背或順從而盜取，貪圖財物而盜取。像這樣的偷盜罪無量無邊，現在面對道場的凡聖，發露懺悔，永遠懺悔乾淨。懺悔完畢，至心歸命阿彌陀佛（Amitabha）。 懺悔完畢，至心歸命阿彌陀佛（Amitabha）。 弟子眾等接下來應當懺悔邪淫顛倒罪。或者放縱身業，產生邪淫。或者逼迫掠奪一切畜生眾生，水陸虛空蠕動之類，數量不可知。或者產生淫心，逼迫掠奪一切鬼神眾生，水陸虛空蠕動之類，數量不可知。或者產生淫心，逼迫掠奪一切師僧（僧侶），父母六親眷屬，善知識（良師益友），法界眾生，數量不可知。或者放縱作，故意作，錯誤作，戲笑作，自己作，教唆他人作，隨喜作，無慚愧作，相續作，無間作，邪貪惡貪作。像這樣的邪淫罪無量無邊，現在面對道場的凡聖，發露懺悔，永遠懺悔乾淨。懺悔完畢，至心歸命阿彌陀佛（Amitabha）。 懺悔完畢，至心歸命阿彌陀佛（Amitabha）。 弟子眾等接下來應當懺悔口業虛誑罪。或者放縱口業，欺騙一切地獄畜生，眾生水陸虛空蠕動之類，數量不可知。或者欺騙一切修羅鬼神眾生，水陸虛空蠕動之類，數量不可知。或者欺騙一切人天（人和天人）三寶（佛、法、僧）師僧（僧侶），父母六親眷屬，善知識（良師益友），法界眾生，數量不可知。或者常常作，無間作，故意作，錯誤作，戲笑作，自己作
【English Translation】 English version Taking from all humans and devas (deities) the Three Jewels (Buddha, Dharma, Sangha), teachers and monks, parents, close relatives, virtuous friends, and sentient beings of the Dharma realm, an uncountable number. Or intentionally stealing, mistakenly stealing, jokingly stealing, stealing oneself, instructing others to steal, rejoicing in others' stealing, indulging in stealing, incessantly stealing, stealing out of love or hate, stealing in defiance or compliance, stealing for the sake of wealth. Such acts of theft are immeasurable and boundless. Now, facing the sages and ordinary beings of the Dharma assembly, I confess and repent, forever and completely. Having repented, I wholeheartedly take refuge in Amitabha Buddha (Amitabha). Having repented, I wholeheartedly take refuge in Amitabha Buddha (Amitabha). We disciples should next repent of the sins of perverse sexual misconduct. Or indulging in bodily actions, giving rise to perverse sexual misconduct. Or coercing and plundering all animals and sentient beings, those that crawl in water, on land, and in the sky, an uncountable number. Or giving rise to lustful thoughts, coercing and plundering all ghosts and spirits, sentient beings, those that crawl in water, on land, and in the sky, an uncountable number. Or giving rise to lustful thoughts, coercing and plundering all teachers and monks, parents, close relatives, virtuous friends, and sentient beings of the Dharma realm, an uncountable number. Or indulging in acting intentionally, acting mistakenly, acting jokingly, acting oneself, instructing others to act, rejoicing in acting, acting without shame, acting continuously, acting incessantly, acting with perverse greed and evil greed. Such sins of perverse sexual misconduct are immeasurable and boundless. Now, facing the sages and ordinary beings of the Dharma assembly, I confess and repent, forever and completely. Having repented, I wholeheartedly take refuge in Amitabha Buddha (Amitabha). Having repented, I wholeheartedly take refuge in Amitabha Buddha (Amitabha). We disciples should next repent of the sins of false speech of the mouth. Or indulging in speech, deceiving all hell beings and animals, sentient beings, those that crawl in water, on land, and in the sky, an uncountable number. Or deceiving all asuras (demigods), ghosts and spirits, sentient beings, those that crawl in water, on land, and in the sky, an uncountable number. Or deceiving all humans and devas (deities), the Three Jewels (Buddha, Dharma, Sangha), teachers and monks, parents, close relatives, virtuous friends, and sentient beings of the Dharma realm, an uncountable number. Or constantly acting, incessantly acting, intentionally acting, mistakenly acting, jokingly acting, acting oneself
教他作。隨喜作邪貪惡貪作。如是等欺誑罪無量無邊。今對道場凡聖。發露懺悔。永盡無餘。懺悔已。至心歸命阿彌陀佛。
下接高和云。
懺悔已。至心歸命阿彌陀佛。
高接下懺云。
弟子眾等次當懺悔調戲之罪。或放縱口業。調戲輕弄一切地獄畜生眾生。水陸虛空蠕動之類。不可知數。或調弄一切修羅鬼神眾生。水陸虛空蠕動之類。不可知數。或調弄一切人天三寶師僧。父母六親眷屬。善知識法界眾生。不可知數。或常作無間作。故作誤作戲笑作。自作教他作隨喜作。如是等調弄之罪無量無邊。今對道場凡聖。發露懺悔。永盡無餘。懺悔已。至心歸命阿彌陀佛。
下接高和云。
懺悔已。至心歸命阿彌陀佛。
高接下懺云。
弟子眾等次當懺悔惡口罪。或放縱口業。罵辱誹謗毀呰。一切地獄畜生眾生。水陸虛空蠕動之類。不可知數。或罵辱誹謗毀呰。一切修羅鬼神眾生。水陸虛空蠕動之類。不可知數。或罵辱誹謗毀呰。一切人天三寶師僧。父母六親眷屬。善知識法界眾生。不可知數。或常作無間作。故作誤作戲笑作。自作教他作隨喜作。邪貪惡貪作。如是等惡口罪無量無邊。今對道場凡聖。發露懺悔。永盡無餘。懺悔已。至心歸命阿彌陀佛。
下接高
【現代漢語翻譯】 現代漢語譯本： 教唆他人去做。隨喜他人作邪貪惡貪的行為。像這樣的欺騙誑語的罪過，無量無邊。現在面對道場的凡聖，發露懺悔，永遠懺除乾淨。懺悔完畢，至心歸命阿彌陀佛（Amitabha Buddha）。
（下面接高聲唱和）
懺悔完畢，至心歸命阿彌陀佛（Amitabha Buddha）。
（高聲唱和後接下面的懺悔文）
弟子眾等接下來應當懺悔調戲的罪過。或者放縱口業，調戲輕弄一切地獄、畜生道的眾生，水陸虛空蠕動的各類生命，數量不可知。或者調弄一切修羅（Asura，意為非天）、鬼神道的眾生，水陸虛空蠕動的各類生命，數量不可知。或者調弄一切人、天、三寶（佛、法、僧）、師父僧人、父母六親眷屬、善知識、法界眾生，數量不可知。或者常常故意作、無間斷地作、明知故犯地作、錯誤地作、戲笑地作，自己作、教唆他人作、隨喜他人作。像這樣的調弄之罪，無量無邊。現在面對道場的凡聖，發露懺悔，永遠懺除乾淨。懺悔完畢，至心歸命阿彌陀佛（Amitabha Buddha）。
（下面接高聲唱和）
懺悔完畢，至心歸命阿彌陀佛（Amitabha Buddha）。
（高聲唱和後接下面的懺悔文）
弟子眾等接下來應當懺悔惡口罪。或者放縱口業，謾罵侮辱、誹謗詆譭一切地獄、畜生道的眾生，水陸虛空蠕動的各類生命，數量不可知。或者謾罵侮辱、誹謗詆譭一切修羅（Asura，意為非天）、鬼神道的眾生，水陸虛空蠕動的各類生命，數量不可知。或者謾罵侮辱、誹謗詆譭一切人、天、三寶（佛、法、僧）、師父僧人、父母六親眷屬、善知識、法界眾生，數量不可知。或者常常故意作、無間斷地作、明知故犯地作、錯誤地作、戲笑地作，自己作、教唆他人作、隨喜他人作，以邪貪惡貪的心態作。像這樣的惡口罪，無量無邊。現在面對道場的凡聖，發露懺悔，永遠懺除乾淨。懺悔完畢，至心歸命阿彌陀佛（Amitabha Buddha）。
（下面接高聲唱和）
【English Translation】 English version: Teaching others to do it. Rejoicing in others' doing of evil greed and wicked greed. Such deceptive and delusive sins are immeasurable and boundless. Now, facing the saints and ordinary beings of the Bodhimanda (sacred place), I confess and repent, forever eliminating them without remainder. Having repented, I wholeheartedly take refuge in Amitabha Buddha (Amitabha Buddha).
(The following is a loud chorus)
Having repented, I wholeheartedly take refuge in Amitabha Buddha (Amitabha Buddha).
(The loud chorus is followed by the following repentance text)
We disciples should next repent of the sins of teasing. Or indulging in verbal misconduct, teasing and mocking all beings in hell and the animal realm, and all kinds of creatures that wriggle in water, land, and space, in countless numbers. Or teasing all Asura (Asura, meaning non-heavenly beings), ghosts, and deities, and all kinds of creatures that wriggle in water, land, and space, in countless numbers. Or teasing all humans, devas (gods), the Three Jewels (Buddha, Dharma, Sangha), teachers and monks, parents, six kinds of relatives, good teachers, and all beings in the Dharma realm, in countless numbers. Or constantly committing, incessantly committing, deliberately committing, mistakenly committing, jokingly committing, doing it oneself, teaching others to do it, rejoicing in others' doing it. Such sins of teasing are immeasurable and boundless. Now, facing the saints and ordinary beings of the Bodhimanda (sacred place), I confess and repent, forever eliminating them without remainder. Having repented, I wholeheartedly take refuge in Amitabha Buddha (Amitabha Buddha).
(The following is a loud chorus)
Having repented, I wholeheartedly take refuge in Amitabha Buddha (Amitabha Buddha).
(The loud chorus is followed by the following repentance text)
We disciples should next repent of the sins of harsh speech. Or indulging in verbal misconduct, cursing, insulting, slandering, and defaming all beings in hell and the animal realm, and all kinds of creatures that wriggle in water, land, and space, in countless numbers. Or cursing, insulting, slandering, and defaming all Asura (Asura, meaning non-heavenly beings), ghosts, and deities, and all kinds of creatures that wriggle in water, land, and space, in countless numbers. Or cursing, insulting, slandering, and defaming all humans, devas (gods), the Three Jewels (Buddha, Dharma, Sangha), teachers and monks, parents, six kinds of relatives, good teachers, and all beings in the Dharma realm, in countless numbers. Or constantly committing, incessantly committing, deliberately committing, mistakenly committing, jokingly committing, doing it oneself, teaching others to do it, rejoicing in others' doing it, doing it with evil greed and wicked greed. Such sins of harsh speech are immeasurable and boundless. Now, facing the saints and ordinary beings of the Bodhimanda (sacred place), I confess and repent, forever eliminating them without remainder. Having repented, I wholeheartedly take refuge in Amitabha Buddha (Amitabha Buddha).
(The following is a loud chorus)
和云。
懺悔已。至心歸命阿彌陀佛。
高接下懺云。
弟子眾等次當懺悔兩舌罪。或放縱口業。兩舌斗亂破壞。一切畜生眾生。水陸虛空蠕動之類。不可知數。或斗亂破壞。一切修羅鬼神眾生。水陸虛空蠕動之類。不可知數。或斗亂破壞。一切人天三寶師僧。父母六親眷屬。善知識法界眾生。不可知數。或常作無間作。故作誤作戲笑作。自作教他作隨喜作。邪貪惡貪作。如是等兩舌罪無量無邊。今對道場凡聖。發露懺悔。永盡無餘。懺悔已。至心歸命阿彌陀佛。
下接高和云。
懺悔已。至心歸命阿彌陀佛。
高接下懺云。
弟子眾等次當懺悔意業罪。或起邪貪惡貪。動身口意業。不可知數。或起邪瞋。動身口意業。不可知數。或起邪癡顛倒惡見顛倒。動身口意業。不可知數。或因意業。造作身業十惡之罪。不簡凡聖六道眾生親疏人畜等眾生。不可知數。或故作誤作。常作無間作。自作教他作。隨喜作。如是等意業罪無量無邊。今對道場凡聖。發露懺悔。永盡無餘。總懺十惡罪竟。至心歸命阿彌陀佛。
下接高和云。
懺悔已。至心歸命阿彌陀佛。
此十惡即攝一切惡。盡今懺悔十惡罪者。即懺一切罪盡。應知。
下接高贊云。
愿往
【現代漢語翻譯】 現代漢語譯本 和云。
懺悔已。至心歸命阿彌陀佛（Amitabha Buddha）。
高接下懺云。
弟子眾等次當懺悔兩舌罪。或放縱口業，兩舌斗亂破壞一切畜生眾生、水陸虛空蠕動之類，不可知數。或斗亂破壞一切修羅（Asura）鬼神眾生、水陸虛空蠕動之類，不可知數。或斗亂破壞一切人天三寶（Three Jewels）師僧、父母六親眷屬、善知識法界眾生，不可知數。或常作無間作，故作誤作戲笑作，自作教他作隨喜作，邪貪惡貪作。如是等兩舌罪無量無邊，今對道場凡聖，發露懺悔，永盡無餘。懺悔已。至心歸命阿彌陀佛（Amitabha Buddha）。
下接高和云。
懺悔已。至心歸命阿彌陀佛（Amitabha Buddha）。
高接下懺云。
弟子眾等次當懺悔意業罪。或起邪貪惡貪，動身口意業，不可知數。或起邪瞋，動身口意業，不可知數。或起邪癡顛倒惡見顛倒，動身口意業，不可知數。或因意業，造作身業十惡之罪，不簡凡聖六道眾生親疏人畜等眾生，不可知數。或故作誤作，常作無間作，自作教他作，隨喜作。如是等意業罪無量無邊，今對道場凡聖，發露懺悔，永盡無餘。總懺十惡罪竟。至心歸命阿彌陀佛（Amitabha Buddha）。
下接高和云。
懺悔已。至心歸命阿彌陀佛（Amitabha Buddha）。
此十惡即攝一切惡。盡今懺悔十惡罪者，即懺一切罪盡。應知。
下接高贊云。
愿往
【English Translation】 English version And chant.
Having repented, with utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha).
The high voice leads, and the lower voices follow in repentance.
We, the disciples, shall now repent of the sin of double-tongued speech. Perhaps indulging in verbal misconduct, using double-tongued speech to incite strife and destruction among all sentient beings, including animals, those in water, on land, and in the air, and all kinds of moving creatures, an uncountable number. Or inciting strife and destruction among all Asuras (Asura), ghosts, and spirits, sentient beings, those in water, on land, and in the air, and all kinds of moving creatures, an uncountable number. Or inciting strife and destruction among all humans, devas, the Three Jewels (Three Jewels), teachers, Sangha members, parents, close relatives, wise and virtuous friends, and sentient beings in the Dharma Realm, an uncountable number. Whether done habitually, continuously, intentionally, mistakenly, jokingly, personally, by instructing others, or with rejoicing, through evil greed or wicked greed. Such sins of double-tongued speech are boundless and limitless. Now, before the sages and ordinary beings in this sacred place, I openly confess and repent, vowing to eradicate them completely without remainder. Having repented, with utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha).
The lower voices respond in harmony.
Having repented, with utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha).
The high voice leads, and the lower voices follow in repentance.
We, the disciples, shall now repent of the sins of mental karma. Perhaps arising from evil greed or wicked greed, stirring actions of body, speech, and mind, an uncountable number. Or arising from evil anger, stirring actions of body, speech, and mind, an uncountable number. Or arising from evil ignorance, inverted views, wicked views, or distorted views, stirring actions of body, speech, and mind, an uncountable number. Or due to mental karma, committing the ten evil deeds through bodily actions, without distinguishing between sages, ordinary beings, the six realms of existence, close or distant relations, humans, animals, and other sentient beings, an uncountable number. Whether done intentionally, mistakenly, habitually, continuously, personally, by instructing others, or with rejoicing. Such sins of mental karma are boundless and limitless. Now, before the sages and ordinary beings in this sacred place, I openly confess and repent, vowing to eradicate them completely without remainder. Having completely repented of the ten evil deeds, with utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha).
The lower voices respond in harmony.
Having repented, with utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha).
These ten evils encompass all evils. Repenting of the ten evil deeds now means repenting of all sins completely. It should be known.
The high voice then sings in praise.
Wishing to go
生愿往生。三界無安如火宅。六道周慞競出門。門門不同八萬四。各各皆當心眼前。棄棄欲出還回去。為個無明誤殺人。貪財愛色無厭足。虛華幻惑詐相親。財盡色落相嫌恨。須臾義斷若屠怨。屠怨遍滿娑婆內。有識含情皆亦然。為此如來偏指授。勸使專修凈土因。凈土因成自然到。終時合掌奉香菸。香菸直注彌陀佛。聖眾持華迎我身。即坐華臺皆金色。到彼無漏真復真。眾等悲流皆愿往。手執香華常供養。
高接下贊云 下接高贊云。
愿往生愿往生。劫欲盡時五濁盛。眾生邪見甚難信。專專指授歸西路。為他破壞還如故。曠劫已來常如此。非是今生始自悟。正由不遇好強緣。致使輪迴難得度。今日今時聞要法。畢命為期誓堅固。堅固持心不惜身。慚愧釋迦諸佛恩。標心為說西方樂。欲使齊歸入正門。正門即是彌陀界。究竟解脫斷根源。去來他鄉不可停。從佛歸家還本國。一切行愿自然成。眾等各各生凈土。手執香華常供養。
高接下贊云。
愿往生愿往生。大眾人人皆合掌。碎身慚謝釋迦恩。能得慈悲巧方便。指授西方快樂門。道場欲散人將別。努力相勸斷貪瞋。貪瞋因緣障聖土。不得自悟永沉淪。同行相親相策勵。畢命為期到佛前。愿此法輪相續轉。道場施主益長年。大眾咸同受安樂
【現代漢語翻譯】 現代漢語譯本 愿我往生西方極樂世界。三界（欲界、色界、無色界）沒有安寧，如同火宅一般。六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）眾生奔波勞碌，競相尋找出路。通往解脫的法門有八萬四千種之多，每一種都應在心中明瞭。捨棄世俗的慾望，卻又回頭留戀，被無明（對事物真相的迷惑）所矇蔽而自害。貪圖錢財，迷戀美色，永無滿足。虛假的繁華，迷惑的幻象，虛偽地相互親近。一旦錢財耗盡，美色衰退，便相互嫌棄憎恨。轉眼之間，情義斷絕，如同仇敵一般。這種仇恨充斥著整個娑婆世界（指我們所居住的這個充滿缺陷和痛苦的世界），所有有意識有情感的生命都無法避免。因此，如來佛（指釋迦牟尼佛）特別指明教導，勸導我們專心修習往生凈土的因緣。凈土的因緣一旦成就，自然就能往生。臨終之時，合掌唸佛，奉上香菸。香菸直達阿彌陀佛（西方極樂世界的教主）。阿彌陀佛和諸聖眾手持鮮花，迎接我的到來。立即坐上蓮花寶座，全身都呈現金色。到達極樂凈土，那裡沒有煩惱，真實而又真實。大眾悲喜交加，都發愿往生，手持香花，永遠供養。
高聲接引，低聲讚歎，相互呼應。
愿我往生西方極樂世界。劫難將盡之時，五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）日益嚴重。眾生的邪見深重，難以相信正法。特別指明教導，迴歸西方的道路。但有人卻加以破壞，一切又恢復原樣。曠劫以來，一直如此，並非今生才開始覺悟。正是因為沒有遇到好的、強大的助緣，才導致輪迴難得解脫。今天此時，聽聞重要的佛法，以生命為期限，發誓堅定不移。堅定地保持正念，不惜犧牲自身，慚愧於釋迦牟尼佛和諸佛的恩德。特別說明西方的極樂，想要讓大家一起進入正門。正門就是阿彌陀佛的境界，究竟解脫，斷除煩惱的根源。來來往往，不要在其他地方停留，從佛陀那裡迴歸，回到自己的本國。一切的修行和願望自然成就。大眾各自往生凈土，手持香花，永遠供養。
高聲接引，低聲讚歎，相互呼應。
愿我往生西方極樂世界。大眾人人合掌，粉身碎骨也難以報答釋迦牟尼佛的恩德。能夠得到佛陀慈悲巧妙的方便法門，指明通往西方極樂世界的快樂之門。道場即將結束，大家將要分別，努力互相勸勉，斷除貪婪和嗔恨。貪婪和嗔恨是障礙往生聖潔凈土的因緣，不能自我覺悟，將永遠沉淪。同行的道友互相親近，互相鼓勵，以生命為期限，到達佛陀面前。愿這佛法之輪永遠相續運轉，道場的施主福壽綿長。大眾一同享受安樂。
【English Translation】 English version I vow to be reborn in the Pure Land. The Three Realms (Desire Realm, Form Realm, Formless Realm) are without peace, like a burning house. Beings in the Six Paths (Heavenly Beings, Humans, Asuras, Animals, Hungry Ghosts, Hell Beings) are running around anxiously, competing to find a way out. There are eighty-four thousand different gates to liberation, each of which should be understood in one's heart. Abandoning worldly desires, yet turning back to cling to them, being misled by ignorance (delusion about the true nature of things) and harming oneself. Greedy for wealth, infatuated with beauty, never satisfied. False splendor, delusive illusions, hypocritically pretending to be close. Once wealth is exhausted and beauty fades, they despise and hate each other. In an instant, affection is severed, like enemies. Such enmity fills the entire Saha world (the world we live in, full of imperfections and suffering), and all conscious and sentient beings cannot avoid it. Therefore, the Tathagata (referring to Shakyamuni Buddha) specifically points out and teaches, urging us to diligently cultivate the causes for rebirth in the Pure Land. Once the causes for the Pure Land are accomplished, one will naturally be reborn there. At the moment of death, joining palms in reverence, offering incense. The incense rises directly to Amitabha Buddha (the lord of the Western Pure Land of Ultimate Bliss). Amitabha Buddha and the holy assembly hold flowers to welcome my arrival. Immediately sitting on a lotus throne, the whole body appears golden. Arriving in the Pure Land, there is no affliction, it is true and truly real. The assembly is filled with sorrow and joy, all vowing to be reborn, holding incense and flowers, always making offerings.
Loudly welcoming, softly praising, echoing each other.
I vow to be reborn in the Pure Land. As the kalpa (eon) nears its end, the Five Turbidities (Turbidity of the Kalpa, Turbidity of Views, Turbidity of Afflictions, Turbidity of Beings, Turbidity of Life) become increasingly severe. Beings' wrong views are deep-rooted, making it difficult to believe in the true Dharma. Specifically pointing out and teaching, returning to the Western Path. But some destroy it, and everything returns to the way it was. It has always been like this since beginningless time, it is not only in this life that we begin to awaken. It is precisely because we have not encountered good and strong supporting conditions that it is difficult to be liberated from samsara (cycle of rebirth). Today, at this moment, hearing the essential Dharma, taking life as the limit, vowing to be steadfast. Steadfastly maintaining right mindfulness, not sparing oneself, ashamed of the kindness of Shakyamuni Buddha and all Buddhas. Specifically describing the bliss of the West, wanting to lead everyone to enter the right gate together. The right gate is the realm of Amitabha Buddha, ultimate liberation, cutting off the root of afflictions. Coming and going, do not linger in other places, returning from the Buddha, returning to one's own homeland. All practices and vows will naturally be accomplished. May the assembly each be reborn in the Pure Land, holding incense and flowers, always making offerings.
Loudly welcoming, softly praising, echoing each other.
I vow to be reborn in the Pure Land. The assembly joins palms, even shattering the body cannot repay the kindness of Shakyamuni Buddha. Being able to receive the compassionate and skillful means of the Buddha, pointing out the gate of happiness leading to the Western Pure Land of Ultimate Bliss. The Dharma assembly is about to end, and we are about to part, diligently exhorting each other to cut off greed and hatred. Greed and hatred are the causes that obstruct rebirth in the holy Pure Land, unable to awaken oneself, one will be forever submerged. Fellow practitioners, be close to each other, encourage each other, taking life as the limit, arriving before the Buddha. May this wheel of Dharma continue to turn forever, may the sponsors of the Dharma assembly have increasing longevity and blessings. May the assembly together enjoy peace and happiness.
。見聞隨喜亦皆然。普愿迴心生凈土。手執香華常供養。
下接高贊云 高接下贊云。
又誦經唱贊已。高座即令一人行香與大眾行華。次當贊人等向行道處立。又令小者唱禮供養及如法行道。唱已其散華法用一如上。或三匝或七匝竟。即當佛前立。次唱后贊。
高座唱贊 下座和云。
般舟三昧樂(愿往生) 大眾人人皆合掌(無量樂) 般舟三昧樂(愿往生) 道場聖眾欲歸還(無量樂) 眾等傷心共傷嘆(愿往生) 唯知慚謝釋迦恩(無量樂) 般舟三昧樂(愿往生) 悲喜交流深自慶(無量樂) 不因釋迦佛開悟(愿往生) 彌陀名愿何時聞(無量樂) 般舟三昧樂(愿往生) 荷佛慈恩實難報(無量樂) 四十八愿慇勤喚(愿往生) 乘佛願力往西方(無量樂) 般舟三昧樂(愿往生) 娑婆永別更何憂(無量樂) 無問罪福時多少(愿往生) 心心念佛莫生疑(無量樂) 般舟三昧樂(愿往生) 六方如來證不虛(無量樂) 三業專心無雜亂(愿往生) 百寶蓮華應時見(無量樂) 般舟三昧樂(愿往生) 臨終聖眾自來迎(無量樂) 行者見佛心歡喜(愿往生) 彌陀接手坐華臺(無量樂) 般舟三昧樂(愿往生)
【現代漢語翻譯】 現代漢語譯本： 見聞者隨喜的功德也是如此。普遍希望回心轉意，往生凈土。手中拿著香和花，經常供養。
下面接高贊，高座接下面的讚詞。
又誦經唱贊完畢后，高座就安排一人拿著香，與大眾一起散花。接下來，負責唱讚的人等面向行道的地方站立。再讓年齡小的人唱誦禮供養以及如法行道。唱誦完畢后，散花的方法完全和上面一樣。或者繞三圈，或者繞七圈結束。然後就在佛前站立。接著唱誦後面的讚詞。
高座唱贊，下座的人應和說：
般舟三昧樂（愿往生），大眾人人皆合掌（無量樂）。 般舟三昧樂（愿往生），道場聖眾欲歸還（無量樂）。 眾等傷心共同嘆息（愿往生），唯有慚愧感謝釋迦恩（無量樂）。 般舟三昧樂（愿往生），悲喜交加深深自慶（無量樂）。 不因釋迦佛（Sakyamuni Buddha）開悟（愿往生），彌陀（Amitabha）名號和願力何時能聞（無量樂）。 般舟三昧樂（愿往生），承受佛陀慈悲恩德實在難以報答（無量樂）。 四十八愿慇勤呼喚（愿往生），乘著佛的願力往生西方（無量樂）。 般舟三昧樂（愿往生），與娑婆世界（Saha World）永遠告別，還有什麼憂愁（無量樂）。 無論罪業或福報有多少（愿往生），心中念念不忘佛，不要產生懷疑（無量樂）。 般舟三昧樂（愿往生），六方如來（Six directions Tathagatas）證明真實不虛（無量樂）。 身口意三業專心沒有雜念（愿往生），百寶蓮花應時顯現（無量樂）。 般舟三昧樂（愿往生），臨終時聖眾自然來迎接（無量樂）。 修行者見佛心生歡喜（愿往生），彌陀（Amitabha）接手，坐在蓮花臺上（無量樂）。 般舟三昧樂（愿往生）。
【English Translation】 English version: Those who see and hear rejoice accordingly. May all sincerely turn their minds and be reborn in the Pure Land. Constantly holding incense and flowers, may they always make offerings.
The following connects to the high praise, the high seat connects to the praise below.
After reciting the sutras and chanting praises, the high seat arranges for one person to carry incense and distribute flowers with the assembly. Next, those responsible for chanting praises stand facing the place of practice. Then, the younger ones are instructed to chant the offering and practice accordingly. After the chanting, the method of scattering flowers is exactly the same as above. Either circling three times or seven times, then standing before the Buddha. Next, chant the following praise.
The high seat chants the praise, and those below respond:
The bliss of Pratyutpanna Samadhi (May we be reborn), the assembly joins palms together (Immeasurable bliss). The bliss of Pratyutpanna Samadhi (May we be reborn), the holy assembly of the Dharma-place wishes to return (Immeasurable bliss). The assembly is saddened and sighs together (May we be reborn), only feeling ashamed and grateful for Sakyamuni's (Sakyamuni Buddha) kindness (Immeasurable bliss). The bliss of Pratyutpanna Samadhi (May we be reborn), joy and sorrow intermingle, deeply rejoicing (Immeasurable bliss). If not for Sakyamuni Buddha's (Sakyamuni Buddha) enlightenment (May we be reborn), when would we hear Amitabha's (Amitabha) name and vows (Immeasurable bliss). The bliss of Pratyutpanna Samadhi (May we be reborn), bearing the Buddha's compassionate grace is truly difficult to repay (Immeasurable bliss). The forty-eight vows earnestly call out (May we be reborn), riding on the Buddha's vow-power to be reborn in the Western Pure Land (Immeasurable bliss). The bliss of Pratyutpanna Samadhi (May we be reborn), forever parting from the Saha World (Saha World), what worries remain (Immeasurable bliss). Regardless of how much sin or merit one has (May we be reborn), mindfully remember the Buddha, do not give rise to doubt (Immeasurable bliss). The bliss of Pratyutpanna Samadhi (May we be reborn), the Tathagatas (Six directions Tathagatas) of the six directions testify to its truth (Immeasurable bliss). With body, speech, and mind focused without distraction (May we be reborn), a hundred-jeweled lotus flower appears in due time (Immeasurable bliss). The bliss of Pratyutpanna Samadhi (May we be reborn), at the moment of death, the holy assembly will naturally come to greet (Immeasurable bliss). The practitioner sees the Buddha and rejoices (May we be reborn), Amitabha (Amitabha) receives them and they sit upon a lotus platform (Immeasurable bliss). The bliss of Pratyutpanna Samadhi (May we be reborn).
坐已身同紫金色(無量樂) 從佛須臾至寶國(愿往生) 直入彌陀大會中(無量樂) 般舟三昧樂(愿往生) 見佛莊嚴無數億(無量樂) 三明六通皆具足(愿往生) 憶我閻浮同行人(無量樂) 般舟三昧樂(愿往生) 同行相親愿莫退(無量樂) 七週行道散華竟(愿往生) 供養冥空諸佛會(無量樂) 般舟三昧樂(愿往生) 大會頂禮別彌陀(無量樂)
行道散華七週竟次向佛前立唱贊云。
慚愧彌陀諸聖眾(愿往生) 受我施主眾生請(無量樂) 般舟三昧樂(愿往生) 慈悲平等度眾生(無量樂) 證明功德除罪障(愿往生) 存亡利益難思議(無量樂) 般舟三昧樂(愿往生) 形枯命斷佛前期(無量樂) 供養莊嚴不如法(愿往生) 佈施眾生歡喜心(無量樂) 般舟三昧樂(愿往生) 見聞流淚同懺悔(無量樂) 散華行道訖(愿往生) 諸佛隨緣還本國(無量樂) 般舟三昧樂(愿往生) 普散香華心送佛(無量樂) 般舟三昧樂(愿往生) 愿佛慈心遙護念(無量樂) 般舟三昧樂(愿往生) 同生相勸盡須來(無量樂)
次打磬子唱敬禮常住三寶。
次唱嘆佛咒愿。
嘆佛竟。即依法唱
【現代漢語翻譯】 現代漢語譯本 已端坐，身形如同紫金色（無量樂）， 從佛陀處片刻便到達寶國（愿往生）， 直接進入阿彌陀佛的大會中（無量樂）， 般舟三昧的快樂（愿往生）， 見到佛陀莊嚴無比，數量無數億（無量樂）， 具備三明六通，一切圓滿具足（愿往生）， 憶念我在閻浮提一同修行的同伴（無量樂）， 般舟三昧的快樂（愿往生）， 同行之人互相親近，愿不要退轉（無量樂）， 繞佛七週，散花完畢（愿往生）， 供養冥空中的諸佛大會（無量樂）， 般舟三昧的快樂（愿往生）， 在大會中頂禮，告別阿彌陀佛（無量樂）。
繞佛散花七週完畢后，面向佛前站立，唱贊說道：
慚愧地面對阿彌陀佛和諸聖眾（愿往生）， 接受我施主和眾生的祈請（無量樂）， 般舟三昧的快樂（愿往生）， 慈悲平等地度化眾生（無量樂）， 證明功德，消除罪障（愿往生）， 對已故和在世者的利益，難以思議（無量樂）， 般舟三昧的快樂（愿往生）， 形體枯槁，壽命終結，佛陀提前來接引（無量樂）， 供養的莊嚴不夠如法（愿往生）， 佈施給眾生，讓他們心生歡喜（無量樂）， 般舟三昧的快樂（愿往生）， 見聞此景，流下眼淚，一同懺悔（無量樂）， 散花繞佛完畢（愿往生）， 諸佛隨順因緣，返回各自的佛國（無量樂）， 般舟三昧的快樂（愿往生）， 普遍散佈香花，以心送別諸佛（無量樂）， 般舟三昧的快樂（愿往生）， 愿佛陀以慈悲之心，遙遠地護念我們（無量樂）， 般舟三昧的快樂（愿往生）， 一同修行的人互相勸勉，都必須前來（無量樂）。
接著敲打磬子，唱誦敬禮常住三寶。
接著唱誦讚歎佛陀的咒語和願望。
讚歎佛陀完畢，就依法唱誦。
【English Translation】 English version Having sat, the body is like purple-golden color (Boundless Joy), From the Buddha, in a moment, arriving at the Treasure Land (Wishing to be Reborn), Directly entering the assembly of Amitabha (Boundless Joy), The joy of Pratyutpanna Samadhi (Wishing to be Reborn), Seeing the Buddha's adornments, countless billions (Boundless Joy), Possessing the Three Clearnesses and Six Supernatural Powers, all complete (Wishing to be Reborn), Remembering my fellow practitioners in Jambudvipa (Boundless Joy), The joy of Pratyutpanna Samadhi (Wishing to be Reborn), Fellow practitioners, be close to each other, wishing not to retreat (Boundless Joy), Circumambulating seven times, scattering flowers completed (Wishing to be Reborn), Offering to the assembly of all Buddhas in the dark void (Boundless Joy), The joy of Pratyutpanna Samadhi (Wishing to be Reborn), In the assembly, prostrating and bidding farewell to Amitabha (Boundless Joy).
After circumambulating and scattering flowers seven times, stand before the Buddha and chant praises, saying:
Ashamedly facing Amitabha and all the holy assembly (Wishing to be Reborn), Accepting the request of my patrons and sentient beings (Boundless Joy), The joy of Pratyutpanna Samadhi (Wishing to be Reborn), Compassionately and equally liberating sentient beings (Boundless Joy), Witnessing merits and virtues, eliminating karmic obstacles (Wishing to be Reborn), The benefits for the deceased and the living are inconceivable (Boundless Joy), The joy of Pratyutpanna Samadhi (Wishing to be Reborn), When the body withers and life ends, the Buddha will come to receive us in advance (Boundless Joy), The adornments offered are not sufficiently in accordance with the Dharma (Wishing to be Reborn), Giving to sentient beings, making them joyful (Boundless Joy), The joy of Pratyutpanna Samadhi (Wishing to be Reborn), Seeing and hearing this, shedding tears, repenting together (Boundless Joy), Circumambulating and scattering flowers completed (Wishing to be Reborn), All Buddhas, according to conditions, return to their respective Buddha-lands (Boundless Joy), The joy of Pratyutpanna Samadhi (Wishing to be Reborn), Universally scattering fragrant flowers, sending off the Buddhas with our hearts (Boundless Joy), The joy of Pratyutpanna Samadhi (Wishing to be Reborn), Wishing that the Buddha, with a compassionate heart, will remotely protect and remember us (Boundless Joy), The joy of Pratyutpanna Samadhi (Wishing to be Reborn), Fellow practitioners, encourage each other, all must come (Boundless Joy).
Then, strike the chime and chant reverence to the Ever-Dwelling Three Jewels.
Then, chant the praise of the Buddha, mantras, and vows.
After praising the Buddha, then chant according to the Dharma.
七禮敬唱隨意。
竊以。彌陀妙果號曰無上涅槃。國土則廣大莊嚴。遍滿自然眾寶。觀音大士左侍靈儀。勢至慈尊則右邊供養。三華獨回寶縵臨軀。珠內輝光天聲外繞。聲聞菩薩數越塵沙。化鳥天同無不遍會。他方聖眾起若云奔。凡惑同生過逾盛雨。十方來者皆到佛邊。鼓樂彌歌香華繞贊。供養周訖隨處遍歷親承。或入百寶池渠會。或入寶樓宮殿會。或入寶林寶樹會。或上虛空會。或入大眾無生法食會。如是清凈莊嚴大會聖眾等。同行同坐同去同來。一切時中無不證悟。西方極樂種種莊嚴。嘆莫能盡。然今清信弟子某甲等爾許多人。知身假合四大共成。識命浮危譬似嚴霜對日。十方六道同此輪迴。無際循循沈愛波。而沈苦海。佛道人身難得今已得。凈土難聞今已聞。信心難發今已發。仰惟今時同生知識等爾許多人。恐畏命同石火久照難期。識性無常逝逾風燭。故人人同願共結往生之業。各誦彌陀經。爾許萬遍。念彌陀名爾許萬遍。又造某功德等。普皆周備。故於某月日。莊嚴院宇。瑩飾道場。奉請僧尼。宿宵行道。又以廚皇百味種種甘香。奉佛及以僧徒。同心慶喜。又愿。持戒誦經唸佛行道。及造諸功德等。當今施主。及同行諸人法界眾生。從今已去。天神影衛萬善扶持。福命休強離諸憂惱。六方諸佛護念信心
【現代漢語翻譯】 現代漢語譯本：
七禮敬唱，隨意。
我等認為，阿彌陀佛的殊勝果位被稱為無上涅槃（最高境界的寂滅）。他的國土廣大莊嚴，遍佈自然形成的各種珍寶。觀音大士（Avalokiteśvara，代表慈悲的菩薩）在左邊侍立，勢至慈尊（Mahāsthāmaprāpta，代表智慧的菩薩）在右邊供養。三朵蓮花獨自迴旋，寶縵覆蓋身軀，珠內輝光閃耀，天樂之聲在外圍繞。聲聞（Śrāvaka，聽聞佛法而證悟的弟子）和菩薩（Bodhisattva，立志成佛的修行者）的數量超過塵沙。化生的鳥和天人無不遍佈集會。他方世界的聖眾如雲般涌來，凡夫的迷惑如同盛大的雨水般降生。十方前來的眾生都來到佛的身邊，鼓樂齊鳴，歌聲瀰漫，香花環繞讚頌。供養完畢后，隨處遍歷，親自承侍。或者進入百寶池渠的集會，或者進入寶樓宮殿的集會，或者進入寶林寶樹的集會，或者上升到虛空的集會，或者進入大眾無生法食的集會。如此清凈莊嚴的大會聖眾等，同行同坐，同去同來，一切時中無不證悟。西方極樂世界的種種莊嚴，讚歎也無法窮盡。
然而現在，清信弟子某甲等這麼多人，知道身體是虛假的，由四大（地、水、火、風）共同構成。生命漂浮不定，就像嚴霜面對太陽。十方六道（天、人、阿修羅、地獄、餓鬼、畜生）都共同經歷這樣的輪迴，無邊無際地沉溺在愛慾的波濤中，沉沒在痛苦的海洋里。佛法難聞，人身難得，如今我們已經得到。凈土（Buddha-kṣetra，諸佛居住的清凈世界）難聞，如今我們已經聽聞。信心難發，如今我們已經發起。仰望如今一同修行的知識等這麼多人，恐怕生命如同石火，長久照耀難以期待。識性無常，逝去如同風中殘燭。所以人人都共同發願，共同結下往生的善業。各自誦讀《彌陀經》（Amitābha Sūtra）若干萬遍，唸誦彌陀佛名若干萬遍，又造作某某功德等，普遍周全具備。所以在某月某日，莊嚴院宇，瑩飾道場，奉請僧尼，日夜行道。又以廚皇百味種種甘香，供奉佛及僧徒，同心慶喜。又愿，持戒、誦經、唸佛、行道，以及造作諸功德等，當今施主，以及同行諸人，法界眾生，從今以後，天神護衛，萬善扶持，福命安康，遠離諸憂惱。六方諸佛護念信心。
【English Translation】 English version:
Chanting the Seven Homages at will.
I believe that Amitābha's (Amitābha, Infinite Light Buddha) wondrous fruit is called the unsurpassed Nirvāṇa (Nirvāṇa, ultimate state of enlightenment). His land is vast and adorned, filled with naturally occurring treasures. The Bodhisattva Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) attends on the left, and the compassionate Bodhisattva Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva of Power) offers service on the right. Three lotus flowers uniquely revolve, and jeweled curtains cover his body. Light shines from within the pearls, and heavenly sounds resonate from without. The number of Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) and Bodhisattvas (Bodhisattva, beings who seek enlightenment) exceeds the sands of the Ganges. Transformed birds and devas (Deva, deities) are present everywhere. Holy beings from other worlds rush in like clouds, and the delusions of ordinary beings are born like a heavy rain. Beings from the ten directions all come to the Buddha's side, with drums and music, songs and praises, and fragrant flowers surrounding him. After the offerings are complete, they travel everywhere, personally attending to him. Some enter the assembly in the pools of a hundred treasures, some enter the assembly in the jeweled pavilions and palaces, some enter the assembly in the jeweled forests and trees, some ascend to the assembly in the sky, and some enter the assembly of the Dharma food of non-birth for the masses. In such a pure and adorned great assembly of holy beings, they walk together, sit together, go together, and come together, and at all times, they all attain enlightenment. The various adornments of the Western Pure Land (Sukhāvatī, the Pure Land of Amitābha Buddha) cannot be fully praised.
However, now, the faithful disciples, so many people including so-and-so, know that the body is a false union, composed of the four great elements (earth, water, fire, and wind). Life is fleeting and precarious, like frost facing the sun. The ten directions and six realms (gods, humans, asuras, hell beings, hungry ghosts, and animals) all share this cycle of rebirth, endlessly sinking in the waves of love and desire, and drowning in the sea of suffering. It is difficult to encounter the Buddha's teachings and to obtain a human body, but now we have obtained them. It is difficult to hear of the Pure Land, but now we have heard of it. It is difficult to generate faith, but now we have generated it. We look up to the many fellow practitioners present here, fearing that life is like a spark of flint, and long-lasting illumination is difficult to expect. The nature of consciousness is impermanent, passing away like a candle in the wind. Therefore, everyone together vows to create the karma for rebirth in the Pure Land. Each person recites the Amitābha Sūtra (Amitābha Sūtra, the scripture describing Amitābha Buddha and his Pure Land) so many tens of thousands of times, chants the name of Amitābha Buddha so many tens of thousands of times, and performs such-and-such meritorious deeds, universally and completely. Therefore, on this day of this month, we adorn the monastery and decorate the altar, inviting monks and nuns to practice the Way day and night. We also offer the finest delicacies of all kinds, fragrant and delicious, to the Buddha and the Sangha (Sangha, the monastic community), rejoicing together with one heart. We also vow that the upholding of precepts, reciting of scriptures, chanting of the Buddha's name, practicing the Way, and performing various meritorious deeds, will benefit the present donors, fellow practitioners, and all beings in the Dharma realm. From now on, may the gods protect us, may all good deeds support us, may our blessings and lives be strong and healthy, and may we be free from all worries and afflictions. May the Buddhas of the six directions protect and remember our faith.
。凈土彌陀慈心攝受又愿。觀音聖眾駱驛往來。唸唸無遺遙加普備。春秋冬夏四大常安。罪滅福成回生凈土。又愿。臨終無病正念堅強。聖眾來迎華臺普集。彌陀光照菩薩扶身。化佛齊心同聲等贊。乘臺一念即至西方。見佛尊顏悟無生忍。仰愿往生同行人等得如此善。又愿。此功德資益。
大唐皇帝。福基永固聖化無窮。又愿。
皇后慈心平等哀愍六宮。又愿。
皇太子承恩厚地。同山嶽之莫移。福命唐唐類滄波而無盡。又愿。天曹地府閻羅伺命滅除罪障註記善名。又愿。修羅息戰諍。餓鬼除饑虛。地獄與畜生。俱時得解脫。豎通三界橫括九居。莫不等出娑婆同歸于凈土。
下座唱七禮。
南無本師釋迦牟尼佛等一切三寶。我今稽首禮回。愿往生無量壽國。
南無十方三世盡虛空遍法界微塵剎土中一切三寶。我今稽首禮回。愿往生無量壽國。
南無西方極樂世界阿彌陀佛。愿共諸眾生。往生安樂國。
南無西方極樂世界觀世音菩薩摩訶薩。愿共諸眾生。往生安樂國。
南無西方極樂世界大勢至菩薩摩訶薩。愿共諸眾生。往生安樂國。
南無西方極樂世界諸菩薩摩訶薩清凈大海眾。愿共諸眾生。往生安樂國。
普為四恩三友。帝王人王師僧。父母
【現代漢語翻譯】 現代漢語譯本 凈土的阿彌陀佛（Amitabha）以慈悲心攝受我們，並實現我們的願望。觀音（Avalokiteshvara）等聖眾絡繹不絕地往來。念念不忘地遙遠地加持和普遍地準備。愿我們春秋冬夏四季平安，罪業消滅，福德成就，回生凈土。又愿我們臨終時沒有疾病，正念堅強，聖眾前來迎接，蓮花寶座普遍聚集，阿彌陀佛（Amitabha）的光芒照耀，菩薩扶持我們的身體，化佛齊心同聲地讚美，乘坐蓮臺一念之間就到達西方極樂世界，見到佛的尊容，證悟無生法忍。仰望願望往生的同修們都能得到如此善果。又愿以此功德作為資糧。 愿大唐皇帝的福基永遠穩固，聖明的教化無窮無盡。又愿。 愿皇后慈悲平等，哀憐愍恤後宮。又愿。 愿皇太子承受深厚的恩澤，如同山嶽般不可動搖，福祿和壽命如同滄海波濤般無盡。又愿天曹地府的閻羅王和伺命神能夠滅除罪障，記錄善名。又愿修羅停止戰爭，餓鬼消除飢餓，地獄和畜生道的眾生，都能同時得到解脫。豎向貫通三界，橫向包括九居，沒有一個不脫離娑婆世界，共同迴歸凈土。 下座唱七禮。 南無本師釋迦牟尼佛（Sakyamuni Buddha）等一切三寶。我今稽首禮拜迴向，愿往生無量壽國。 南無十方三世盡虛空遍法界微塵剎土中一切三寶。我今稽首禮拜迴向，愿往生無量壽國。 南無西方極樂世界阿彌陀佛（Amitabha）。愿與諸眾生，往生安樂國。 南無西方極樂世界觀世音菩薩摩訶薩（Avalokiteshvara Bodhisattva Mahasattva）。愿與諸眾生，往生安樂國。 南無西方極樂世界大勢至菩薩摩訶薩（Mahasthamaprapta Bodhisattva Mahasattva）。愿與諸眾生，往生安樂國。 南無西方極樂世界諸菩薩摩訶薩清凈大海眾。愿與諸眾生，往生安樂國。 普遍為四恩（父母恩、眾生恩、國王恩、三寶恩）三友（朋友、道友、法友），帝王人王師僧，父母
【English Translation】 English version May Amitabha (Amitabha), with his compassionate heart, embrace and receive us, fulfilling our vows. May the holy assembly, including Avalokiteshvara (Avalokiteshvara), come and go in an unbroken stream. May we be mindful in every thought, remotely blessed and universally prepared. May we have peace and security in the four seasons, spring, autumn, winter, and summer. May our sins be extinguished, our blessings be fulfilled, and may we be reborn in the Pure Land. Furthermore, may we be free from illness at the time of death, with strong right mindfulness. May the holy assembly come to greet us, with lotus platforms universally gathered. May the light of Amitabha (Amitabha) shine upon us, with Bodhisattvas supporting our bodies. May the manifested Buddhas praise us with one heart and voice. May we ride the lotus platform and arrive in the Western Pure Land in a single thought. May we behold the venerable countenance of the Buddha and awaken to the forbearance of non-birth. We earnestly hope that fellow practitioners who aspire to be reborn in the Pure Land may attain such goodness. Furthermore, may this merit be a resource and benefit. May the foundation of blessings of the Great Tang Emperor be forever secure, and may his sagely transformation be infinite. Furthermore, we wish. May the Empress have a compassionate and equal heart, and may she have pity and compassion for the six palaces. Furthermore, we wish. May the Crown Prince receive deep grace, as immovable as mountains, and may his blessings and life be as endless as the waves of the vast ocean. Furthermore, may the Yama Kings and the life-attending deities in the celestial and terrestrial realms extinguish our sins and record our good names. Furthermore, may the Asuras cease their wars, may the hungry ghosts be relieved of their hunger, and may the beings in hell and the animal realm all attain liberation at the same time. May we vertically penetrate the three realms and horizontally encompass the nine abodes, with none failing to escape the Saha world and all returning together to the Pure Land. The assembly chants the seven prostrations. Namo Fundamental Teacher Sakyamuni Buddha (Sakyamuni Buddha) and all the Three Jewels. I now bow in reverence and dedicate this merit, wishing to be reborn in the Land of Immeasurable Life. Namo all the Three Jewels throughout the ten directions and three times, pervading all of empty space and the Dharma realm, in every dust mote of land. I now bow in reverence and dedicate this merit, wishing to be reborn in the Land of Immeasurable Life. Namo Amitabha (Amitabha) of the Western Pure Land of Ultimate Bliss. May I, together with all beings, be reborn in the Land of Peace and Bliss. Namo Avalokiteshvara Bodhisattva Mahasattva (Avalokiteshvara Bodhisattva Mahasattva) of the Western Pure Land of Ultimate Bliss. May I, together with all beings, be reborn in the Land of Peace and Bliss. Namo Mahasthamaprapta Bodhisattva Mahasattva (Mahasthamaprapta Bodhisattva Mahasattva) of the Western Pure Land of Ultimate Bliss. May I, together with all beings, be reborn in the Land of Peace and Bliss. Namo the pure great ocean assembly of all the Bodhisattvas Mahasattvas of the Western Pure Land of Ultimate Bliss. May I, together with all beings, be reborn in the Land of Peace and Bliss. Universally for the four kinds of kindness (the kindness of parents, the kindness of sentient beings, the kindness of the king, and the kindness of the Three Jewels) and the three kinds of friends (friends, Dharma companions, and spiritual friends), emperors, kings, teachers, monks, and parents.
善知識。法界眾生斷除三障。同得往生阿彌陀佛國。和上一切賢聖。回愿往生無量壽國。
唱竟即云隨意。
白行者等。一切時常依此法。以為恒式。應知。送經致何處。送至摩尼寶殿中。送經致何處。送至龍宮大藏中。送經致何處。送至西方石窟寶函中。
安樂行道轉經愿生凈土法事贊卷下(終)
【現代漢語翻譯】 現代漢語譯本： 善知識（Kalyāṇa-mitra，指有德行的朋友或導師）。法界（Dharmadhātu，指一切諸法的總稱）眾生斷除三障（三種障礙：煩惱障、業障、報障），都能往生到阿彌陀佛（Amitābha）的佛國。和尚（Upadhyaya，指親教師）以及一切賢聖，都回向發願往生到無量壽國（Amitāyus，阿彌陀佛的國土）。 唱誦完畢后就可以隨意了。 告訴修行者們，任何時候都要遵循這個方法，作為恒常的準則。應該知道，送經要送到哪裡？送到摩尼寶殿（Maṇi-ratna-prāsāda，如意寶珠構成的宮殿）中。送經要送到哪裡？送到龍宮大藏（Nāga-bhavana-mahākośa，龍宮中的巨大藏經閣）中。送經要送到哪裡？送到西方石窟寶函（Western rock cave treasure box，西方石窟中的寶貴盒子）中。 《安樂行道轉經愿生凈土法事贊》卷下（終）
【English Translation】 English version: Good knowing friends (Kalyāṇa-mitra, virtuous friends or teachers). May all sentient beings in the Dharmadhātu (Dharmadhātu, the totality of all dharmas), having eradicated the three obstacles (three obstacles: afflictions, karma, and retribution), be reborn in the Buddha-land of Amitābha (Amitābha). May the Upadhyaya (Upadhyaya, preceptor) and all virtuous sages dedicate their vows to be reborn in the land of Amitāyus (Amitāyus, the land of Amitābha). After the chanting is complete, you may proceed as you wish. Tell the practitioners that they should always follow this method as a constant standard. You should know, where should the sutras be sent? Send them to the Maṇi-ratna-prāsāda (Maṇi-ratna-prāsāda, palace made of wish-fulfilling jewels). Where should the sutras be sent? Send them to the Nāga-bhavana-mahākośa (Nāga-bhavana-mahākośa, the great treasury in the dragon palace). Where should the sutras be sent? Send them to the Western rock cave treasure box (Western rock cave treasure box, precious box in the western rock cave). The End of the Lower Volume of 'Praise for the Dharma Service of Peaceful Conduct, Revolving the Sutras, and Vowing Rebirth in the Pure Land'.