T47n1984_往生凈土懺愿儀
大正藏第 47 冊 No. 1984 往生凈土懺愿儀
No. 1984
往生凈土懺愿儀
(沙門遵式輒采大本無量壽經。及稱讚凈土等諸大乘經。集此方法流佈諸后。普結凈緣)。
原其諸佛憫物迷盲。設多方便而引取之。但誰安養凈業捷直可修。諸大乘經皆啟斯要。十方諸佛無不稱美者也。若比丘四眾及善男女。諸根缺具者。欲得速破無明諸闇。欲得永滅五逆十惡。犯禁重罪及余輕過。當修此法。欲得還復清凈。大小戒律現前。得唸佛三昧。及能具足一切菩薩諸波羅密門者。當學此法。欲得臨終離諸怖畏。身心安快喜悅如歸。光照室宅。異香音樂。阿彌陀佛觀音勢至現在其前。送紫金臺授手接引。五道橫截九品長騖。謝去熱惱安息清涼。初離塵勞便至不退。不歷長劫即得無生者。當學是法。欲修少法而感妙報。十方諸佛俱時稱讚現前授記。一念供養無央數佛即還本國。與彌陀坐食。觀音議論。勢至行步。眼耳洞視徹聞。身量無際飛空。自在宿命了了。遍見五道如鏡面像。唸唸證入無盡三昧。如是稱述不可窮盡。應當修習此之勝法。如所說者皆實不虛。十方諸佛出廣長舌。稱美此事以示不妄。我等云何敢不信佛。今取凈土眾經立此行法。若欲廣知尋經補益。且聊為十科說之。
【現代漢語翻譯】 現代漢語譯本 《往生凈土懺愿儀》
（沙門遵式採擷《無量壽經》大本，以及《稱讚凈土經》等諸多大乘經典，彙集此法，流佈於後世，普遍結下凈土之緣。）
探究諸佛憫念眾生迷惑愚昧，設立諸多方便法門以引導救度。然而，有哪個法門比得上安養凈土的凈業，既簡便又直接，容易修持呢？諸大乘經典都啟示了這個要點，十方諸佛沒有不稱讚它的。如果比丘、比丘尼、優婆塞、優婆夷等四眾弟子，以及善良的男女，不論諸根是否完好，想要迅速破除無明黑暗，想要永遠滅除五逆十惡等罪，以及違犯戒律的重罪和其餘輕微過失，就應當修習此法。想要恢復清凈，使大小乘戒律重新顯現於前，獲得唸佛三昧，並且能夠具足一切菩薩的種種波羅蜜門，就應當學習此法。想要在臨終時遠離一切怖畏，身心安穩快樂，喜悅如同歸家，光明照亮屋宅，出現奇異的香氣和音樂，阿彌陀佛（Amitabha，西方極樂世界的教主）、觀音（Avalokitesvara，觀世音菩薩，具有大慈悲心的菩薩）和勢至（Mahasthamaprapta，大勢至菩薩，代表智慧之光）現在其面前，送上紫金蓮臺，伸出手來接引，超越五道輪迴，直達九品蓮花的殊勝境界，脫離熱惱，安息于清涼之境，剛一離開塵世的勞苦，便到達不退轉的境界，不經歷漫長的劫數，立即證得無生法忍，就應當學習這個法門。想要修習少許法門而感得殊妙的果報，十方諸佛同時稱讚，並在眼前授記，一念之間供養無數佛，隨即返回自己的本國，與阿彌陀佛同席而食，與觀音菩薩共同議論，與勢至菩薩一同行走，眼耳能夠洞察一切，聽聞一切，身量無邊無際，能夠自由自在地飛行於空中，宿命通明瞭，能夠像照鏡子一樣遍見五道眾生的景象，唸唸證入無盡的三昧，像這樣的稱述讚美，是無法窮盡的。應當修習這種殊勝的法門。如經文所說，一切都是真實不虛的。十方諸佛伸出廣長舌相，稱美此事，以示其真實不妄。我們怎麼敢不相信佛陀的教誨呢？現在選取凈土諸經，立為此修行方法。如果想要廣泛瞭解，可以查閱經典以補充益處。這裡暫且分為十科來解說它。
【English Translation】 English version The Repentance and Vow Ritual for Rebirth in the Pure Land
(The Shramana Zunshi has selected from the Larger Sutra of Immeasurable Life, as well as the Sutra on Praising the Pure Land and other Mahayana sutras, and compiled this method to disseminate to later generations, universally forming pure connections.)
Considering that all Buddhas have compassion for beings who are lost in delusion, they establish many expedient means to guide and save them. However, what dharma gate can compare to the pure karma of the Pure Land of Sukhavati (An'yang, the Land of Peace and Nourishment), which is both simple, direct, and easy to cultivate? All Mahayana sutras reveal this essential point, and all Buddhas in the ten directions praise it. If bhikshus (monks), bhikshunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), and virtuous men and women, regardless of whether their faculties are complete or deficient, wish to quickly break through the darkness of ignorance, wish to forever extinguish the five heinous offenses and the ten evil deeds, as well as serious transgressions of precepts and other minor faults, they should cultivate this method. If they wish to restore purity, so that the precepts of the Greater and Lesser Vehicles reappear before them, attain the Samadhi of Buddha Recitation, and be able to fully possess all the Paramita doors of all Bodhisattvas, they should study this method. If they wish to be free from all fears at the time of death, with body and mind peaceful and joyful as if returning home, with light illuminating their dwelling, with wondrous fragrances and music appearing, with Amitabha Buddha (Amitabha, the Buddha of the Western Pure Land of Ultimate Bliss), Avalokitesvara (Guanyin, the Bodhisattva of Great Compassion), and Mahasthamaprapta (Shizhi, the Bodhisattva representing the power of wisdom) appearing before them, offering a purple-gold lotus platform and extending their hands to receive them, transcending the five paths of reincarnation and ascending to the nine grades of lotus flowers, departing from the heat and vexation and resting in coolness and peace, immediately leaving the toil of the mundane world and arriving at the state of non-retrogression, attaining the forbearance of non-birth without experiencing long kalpas, they should study this dharma. If they wish to cultivate a small amount of dharma and receive wonderful rewards, with all Buddhas in the ten directions simultaneously praising them and bestowing predictions before them, making offerings to countless Buddhas in a single thought and immediately returning to their own country, sitting and eating with Amitabha, discussing with Avalokitesvara, walking with Mahasthamaprapta, with eyes and ears able to penetrate and hear everything, with bodies boundless and able to fly freely in the sky, with clear knowledge of past lives, able to see the scenes of the five paths like images in a mirror, and entering into endless samadhis in every thought, such praise and description is inexhaustible. One should cultivate this supreme dharma. As the sutras say, all is true and not false. All Buddhas in the ten directions extend their broad and long tongues, praising this matter to show its truthfulness. How can we dare not believe the Buddha's teachings? Now, selecting from the Pure Land sutras, we establish this practice method. If you wish to know more extensively, you can consult the sutras for further benefit. Here, we will temporarily divide it into ten sections to explain it.
一嚴凈道場。二明方便法。三明正修意。四燒香散華。五禮請法。六讚歎法。七禮佛法。八懺愿法。九旋誦法。十坐禪法。
第一嚴凈道場
當選閑靜堂室。先去舊土。後於靜處取新土。須地無瓦石。及先非穢染用填其地。以香和涂極令清凈。次於其上懸新寶蓋。蓋中懸五雜幡。及遍室懸諸繒彩幡華。取好莊嚴。安佛像西坐東向。觀音侍左。勢至侍右。像前列眾好華及蓮華等。若安九往生像最好。無亦無妨。餘者嚴事隨力安之。次周設薦席慮地卑濕。行人須新凈衣如絕無新凈。即浣染身中上者。浴后披著方入道場。應從門頰左右出入。鞋履齊正不得雜亂。其所往時須換故衣。沐浴后卻著凈衣。日日如是。次於道場。當自傾竭種種供養三寶。若不盡其所有供養。行法不專必無感降。如絕無己物方可外求。行者十人已還。多則不可。宜於六齋日建首。
第二明方便法
行者欲入道場身心散亂。須預行方便。當於七日營理別房。不得與道場同處。如無別屋亦許共室。應日夜調習案試。及預誦下五悔等文。極令精熟即通。染浣紉縫及中辦事。余治生雜務即時並息。但念不久定生凈土。一心求懺無有留難。各自剋期不惜身命。定取凈業即時成就。不得一念思憶五塵。訶去愛慾勤息恚癡。行人各有無始惡
【現代漢語翻譯】 現代漢語譯本 一、嚴凈道場：首先要莊嚴清凈道場。 二、明方便法：明白修行的方便法門。 三、明正修意：明白正確的修行意念。 四、燒香散華：焚香，散花供養。 五、禮請法：禮拜並迎請佛法。 六、讚歎法：讚美佛法。 七、禮佛法：禮拜佛法。 八、懺愿法：修習懺悔和發願的法門。 九、旋誦法：圍繞道場誦經。 十、坐禪法：修習坐禪。
第一嚴凈道場
應當選擇清靜的堂室。首先清除舊土，然後在清靜的地方取來新土。必須保證土地沒有瓦礫石塊，並且先前沒有被污穢染過，用這樣的土來填平地面。用香和泥土混合塗抹，務必使其非常清凈。然後在上面懸掛新的寶蓋，寶蓋中懸掛五色雜幡，並且在整個室內懸掛各種絲綢彩幡和鮮花。選取美好的裝飾品。安放佛像，使其面向東方，自己則面向西方。觀音（Avalokiteśvara）菩薩侍立在佛像左側，勢至（Mahāsthāmaprāpta）菩薩侍立在佛像右側。在佛像前陳列各種美好的鮮花以及蓮花等。如果能安放九品往生像最好，沒有也沒有妨礙。其餘的莊嚴事宜，根據自己的能力安排。 其次，要鋪設坐墊，考慮到地面可能潮濕。修行人必須穿著全新的乾淨衣服，如果實在沒有新的乾淨衣服，就清洗並染身上最好的衣服。沐浴后穿上，才能進入道場。應該從門的兩側出入。鞋子要擺放整齊，不得雜亂。前往道場時，必須更換舊衣服，沐浴后才穿上乾淨的衣服。每天都應該這樣做。在道場中，應當竭盡所有，用各種物品供養三寶。如果不盡其所有地供養，修行不專心，必定不會有感應。如果實在沒有自己的物品，才可以向外尋求。修行者十人左右即可，人多了就不適宜。最好在六齋日開始。
第二明方便法
修行者想要進入道場，但身心散亂，必須預先修行方便法門。應當用七天時間整理另外的房間，不得與道場在同一處。如果沒有別的房屋，也可以在同一房間內。應該日夜調伏和試驗自己的心，並且預先誦讀下面的五悔等文，務必使其精通熟練。染布、縫紉以及其他事務，以及謀生等雜事，立即全部停止。只是想著不久將往生凈土，一心求懺悔，沒有阻礙。各自確定期限，不惜惜身命，一定要取得清凈的業，立即成就。不得一念思憶五欲塵勞。呵斥愛慾，勤于止息嗔恚愚癡。修行人各自有無始以來的惡業。
【English Translation】 English version 1. Adorning and Purifying the Maṇḍala (道場): First, one must adorn and purify the maṇḍala. 2. Clarifying Expedient Methods: Understanding the expedient methods of practice. 3. Clarifying the Intention of Correct Practice: Understanding the correct intention for practice. 4. Burning Incense and Scattering Flowers: Burning incense and offering flowers. 5. Bowing and Inviting the Dharma: Bowing and inviting the Buddha's teachings. 6. Praising the Dharma: Praising the Buddha's teachings. 7. Bowing to the Buddha's Teachings: Bowing to the Buddha's teachings. 8. Repentance and Vow Practice: Practicing repentance and making vows. 9. Circumambulation and Recitation Practice: Circumambulating the maṇḍala while reciting scriptures. 10. Meditation Practice: Practicing meditation.
First, Adorning and Purifying the Maṇḍala
One should select a quiet and secluded hall or room. First, remove the old soil, and then take new soil from a quiet place. It must be ensured that the soil is free of tiles and stones, and that it has not been previously contaminated by impurities. Use this soil to fill the ground, mixing it with fragrance and applying it to make it extremely clean. Next, hang a new jeweled canopy above it, and suspend five-colored banners from the canopy, as well as various silk banners and flowers throughout the room. Choose beautiful decorations. Place the Buddha image facing east, with oneself facing west. Avalokiteśvara (觀音) Bodhisattva should stand on the left side of the Buddha image, and Mahāsthāmaprāpta (勢至) Bodhisattva should stand on the right side. Arrange various beautiful flowers and lotuses in front of the Buddha image. It would be best to place the Nine Grades of Rebirth image, but it is not necessary if it is not available. Arrange the remaining adornments according to one's ability. Next, set up cushions, considering that the ground may be damp. Practitioners must wear completely new and clean clothes. If there are absolutely no new and clean clothes, then wash and dye the best clothes one has. After bathing, put them on before entering the maṇḍala. One should enter and exit from the sides of the door. Shoes should be placed neatly and not in a disorderly manner. When going to the maṇḍala, one must change out of old clothes and put on clean clothes after bathing. This should be done every day. In the maṇḍala, one should exhaust all means to make offerings to the Triple Gem. If one does not offer everything one has, and the practice is not focused, there will certainly be no response. If one has absolutely no personal belongings, then one may seek them from outside. About ten practitioners are suitable; more than that is not appropriate. It is best to begin on the six fast days.
Second, Clarifying Expedient Methods
If practitioners wish to enter the maṇḍala but their minds are scattered, they must first practice expedient methods. They should spend seven days organizing a separate room, which should not be in the same place as the maṇḍala. If there is no separate room, it is permissible to share the same room. One should regulate and test one's mind day and night, and pre-recite the following texts such as the Five Repentances, making sure to become proficient and skilled in them. Dyeing cloth, sewing, and other affairs, as well as miscellaneous tasks for making a living, should all be stopped immediately. One should only think of being reborn in the Pure Land soon, and single-mindedly seek repentance without obstacles. Each person should set a deadline, not sparing their life, and be sure to achieve pure karma immediately. One must not have a single thought of the five desires and defilements. Rebuke desires and diligently cease anger and delusion. Each practitioner has beginningless evil karma.
習。速求舍離。不為正懺。障礙自當觀察。何習偏重。訶棄調停。取令平復。勿使行法唐喪其功。可以意解。
第三明正修意
大集明七七日。鼓音王及大彌陀經十日十夜。十六觀經及小彌陀經。明七日七夜。取此三等為期。決不可減。言正修意者。天親論曰。明何義觀安樂世界見阿彌陀佛。愿生彼國土。云何觀。云何生信心。修五念門成就者。畢竟得生安樂國土。見阿彌陀佛。何等為五。一者禮拜門。二者讚歎門。三者作愿門。四者觀察門。五者回向門。乃至菩薩巧方便迴向者。謂說禮拜等五種修行。所集一切功德善根。不求自身住持之樂。欲拔一切眾生苦故。作愿攝取一切眾生。共生彼安樂佛國。是名菩薩巧方便迴向。如是善知迴向。得三種順菩提門。一者無染清凈心。不為自身求諸樂故。二者安清凈心。以拔一切眾生苦故。三者樂清凈心。令一切眾生得大菩提。以攝取眾生生彼國土故。故全用論文為今正意。但加懺悔者。為令除滅往生障故。為順佛慈速度生故。當須一心一意滿七七日。乃至七日晝夜六時。禮十方佛及彌陀世尊。若坐若行皆勿散亂。不得如彈指頃念世五欲。及接對外人語論戲笑。亦不得託事延緩放逸睡眠。當於瞬息俯仰繫念不斷。為求往生一心精進。問行法既多。云何一心。答有理
【現代漢語翻譯】 現代漢語譯本： 習氣。要迅速尋求捨棄，不要認為這是真正的懺悔。障礙應當自我觀察，什麼習氣偏重，就呵斥拋棄並加以調停，使其恢復平衡。不要讓修行的方法徒勞無功。這可以用心去理解。
第三，闡明正確修行的意念
《大集經》中說明了七個七日（四十九天），《鼓音王經》及《大彌陀經》說明了十日十夜，《十六觀經》及《小彌陀經》說明了七日七夜。取這三種期限作為標準，決不能減少。所謂『正確修行的意念』，天親菩薩的《往生論》中說：『闡明以何種意義觀察安樂世界，見到阿彌陀佛（Amitabha），愿往生到那個國土？如何觀察？如何生起信心？修習五念門成就的人，必定能夠往生安樂國土，見到阿彌陀佛。』什麼是五念門？一是禮拜門，二是讚歎門，三是作愿門，四是觀察門，五是迴向門。乃至菩薩巧妙方便的迴向，是指說禮拜等五種修行所集的一切功德善根，不為自身求住持之樂，爲了拔除一切眾生的痛苦，發願攝取一切眾生，共同往生到那個安樂佛國。這叫做菩薩巧妙方便的迴向。像這樣善於瞭解迴向，就能得到三種順菩提門：一是無染清凈心，不為自身求各種快樂的緣故；二是安清凈心，因為要拔除一切眾生的痛苦的緣故；三是樂清凈心，令一切眾生得到大菩提，因為要攝取眾生往生到那個國土的緣故。』所以完全採用《往生論》的論述作為現在的正確意念。只是加上懺悔，是爲了消除往生的障礙，爲了順應佛的慈悲，快速地往生。應當一心一意地滿七個七日，乃至七日晝夜六時，禮拜十方佛及彌陀世尊。無論是坐著還是行走都不要散亂，不得像彈指頃刻間思念世間的五欲，以及接待外人說話談論嬉笑，也不得藉故拖延放縱睡眠。應當在極短的時間內，唸唸相續不斷，爲了求往生一心精進。問：修行的方法既然很多，如何才能一心？答：有理。
【English Translation】 English version: Habits. Quickly seek to abandon them, and do not consider this to be true repentance. Obstacles should be observed by oneself. Which habits are particularly strong? Rebuke and discard them, and adjust them to restore balance. Do not let the practice of the Dharma be in vain. This can be understood with the mind.
Third, clarifying the intention of correct practice
The Mahasamghata Sutra specifies seven seven-day periods (forty-nine days), the Drum Sound King Sutra and the Larger Sukhavativyuha Sutra specify ten days and ten nights, and the Sixteen Contemplations Sutra and the Smaller Sukhavativyuha Sutra specify seven days and seven nights. Take these three periods as the standard, and it must not be reduced. The so-called 'intention of correct practice' is stated in Vasubandhu's Rebirth Treatise: 'Clarify with what meaning to contemplate the Land of Bliss, to see Amitabha (Amitabha), and to vow to be reborn in that land? How to contemplate? How to generate faith? Those who cultivate the Five Mindfulness Gates and achieve success will surely be reborn in the Land of Bliss and see Amitabha.' What are the Five Mindfulness Gates? First is the Gate of Prostration, second is the Gate of Praise, third is the Gate of Making Vows, fourth is the Gate of Contemplation, and fifth is the Gate of Dedication. Even the skillful expedient dedication of a Bodhisattva refers to the accumulation of all merits and roots of goodness from the five practices such as prostration, not seeking the joy of abiding for oneself, but vowing to embrace all sentient beings and be reborn together in that blissful Buddha-land in order to remove the suffering of all sentient beings. This is called the skillful expedient dedication of a Bodhisattva. Knowing dedication in this way, one can attain three gates that accord with Bodhi: first, a pure mind free from defilement, because one does not seek various pleasures for oneself; second, a peaceful and pure mind, because one wants to remove the suffering of all sentient beings; third, a joyful and pure mind, enabling all sentient beings to attain great Bodhi, because one wants to embrace sentient beings and be reborn in that land.' Therefore, the entire discourse of the Rebirth Treatise is used as the correct intention now. Only repentance is added in order to eliminate the obstacles to rebirth and to accord with the Buddha's compassion for swift rebirth. One should wholeheartedly fulfill seven seven-day periods, or even seven days and nights, six times a day, prostrating to the Buddhas of the ten directions and to Amitabha. Whether sitting or walking, do not be distracted, and do not think of the five desires of the world even for a snap of the fingers, nor receive external people for speech, discussion, laughter, or jokes, nor delay with excuses, indulge in sleep. One should continuously maintain mindfulness in every moment, and strive diligently with one mind to seek rebirth. Question: Since there are many methods of practice, how can one be single-minded? Answer: There is reason.
有事。一者理一心。謂初入道場。乃至畢竟雖涉眾事。皆是無性不生不滅。法界一相如法界緣。名理一心。二者事一心。謂若禮佛時。不念餘事。但專禮佛。誦經行道亦復如是。是名事一心也。
第四燒香散華(行者已凈三業。初入道場時。先當正立思惟。我為眾生。發菩提心。愿求凈土故。總禮三寶。廣修供養。三寶受供。必當念我。隨我請求。證知我願。此燒香散華。亦名三業供養。初總禮三寶。未須一一隨方想念。但想己身及十方諸佛。實相理體本無能所。故無能禮所禮。想無能所名法界海。愿諸眾生同見此理。名為同入。首者先當唱云)
一切恭敬一心敬禮十方法界常住佛。
一心敬禮十方法界常住法。
一心敬禮十方法界常住僧(唱已各執香爐。䠒跪復云)。
是諸眾等各各䠒跪。嚴持香華如法供養。供養十方法界三寶(至此輟唱。各放香爐。手捧散華。廣作供養。想云愿此香華遍十方。以為微妙光明臺。諸天音樂天寶香。諸天肴膳天寶衣。不可思議妙法塵。一一塵出一切塵。一一塵出一切法。旋轉無礙互莊嚴。遍至十方三寶前。十方法界三寶前。皆有我身修供養。一一皆悉遍法界。彼彼無雜無障礙。盡未來際作佛事。普熏法界諸眾生。蒙熏皆發菩提心。同入無生證佛智。
【現代漢語翻譯】 現代漢語譯本： 關於『一心』有兩種：一是理一心，指初入道場，乃至最終，即使涉及各種事務，都明白這些事務的本質是無自性、不生不滅的，如同法界一樣，是一個整體的顯現。這被稱為理一心。二是事一心，指禮佛時，不思念其他事情，只專注于禮佛；誦經和修行也是如此。這被稱為事一心。
第四，燒香散花（修行者已經清凈了身、口、意三業。剛進入道場時，首先應當端正站立，思惟：『我爲了眾生，發起菩提心，愿求生凈土。』因此，總禮三寶，廣泛地修習供養。三寶接受供養，必定會憶念我，隨順我的請求，證明我的願望。』這燒香散花，也稱為三業供養。最初總禮三寶，不必一一隨方向想念，只需觀想自身及十方諸佛，實相理體本來就沒有能供養和所供養的分別，所以沒有能禮拜和所禮拜的分別。觀想沒有能所的分別，名為法界海。愿一切眾生都能共同見到這個道理，名為同入。首先應當唱誦：）
一切恭敬，一心敬禮十方法界常住佛（指遍佈十方世界的，永恒存在的佛）。
一心敬禮十方法界常住法（指遍佈十方世界的，永恒存在的佛法）。
一心敬禮十方法界常住僧（指遍佈十方世界的，永恒存在的僧眾）。（唱誦完畢后，各自拿著香爐，跪下再次說道：）
這些大眾各自跪下，恭敬地拿著香和花，如法地供養。供養十方法界三寶（指遍佈十方世界的一切佛、法、僧）。（到這裡停止唱誦，各自放下香爐，用手捧著散花，廣泛地作供養，觀想：『愿這些香花遍佈十方，成為微妙的光明臺。有諸天的音樂、諸天的寶香、諸天的佳餚、諸天的寶衣、不可思議的妙法塵。每一個塵埃都顯現一切塵埃，每一個塵埃都顯現一切法，旋轉無礙，互相莊嚴，遍至十方三寶前。在十方法界三寶前，都有我的身在修習供養，每一個都遍佈法界，彼此之間沒有混雜沒有障礙，直到未來際都在做佛事，普遍薰染法界一切眾生，蒙受薰染的眾生都發起菩提心，一同進入無生境界，證得佛的智慧。』）
【English Translation】 English version: There are two types of 'One Mind': The first is 'One Mind in Principle (理一心, Lǐ Yī Xīn)'. This refers to the initial entry into the Bodhimanda (道場, Dàochǎng), and even ultimately, although involved in various affairs, understanding that the essence of these affairs is without self-nature, neither arising nor ceasing, like the Dharmadhatu (法界, Fǎjiè), which is a manifestation of a unified whole. This is called 'One Mind in Principle'. The second is 'One Mind in Practice (事一心, Shì Yī Xīn)'. This refers to not thinking of other things when bowing to the Buddha, but focusing solely on bowing; the same applies to reciting scriptures and practicing the Way. This is called 'One Mind in Practice'.
Fourth, Burning Incense and Scattering Flowers (燒香散華, Shāo Xiāng Sàn Huā) (The practitioner has already purified the three karmas of body, speech, and mind. Upon first entering the Bodhimanda, one should stand upright and contemplate: 'For the sake of all sentient beings, I generate the Bodhi mind (菩提心, Pútíxīn), wishing to be reborn in the Pure Land (凈土, Jìngtǔ).' Therefore, I prostrate to the Three Jewels (三寶, Sānbǎo) in general, extensively cultivating offerings. The Three Jewels, accepting the offerings, will surely remember me, comply with my requests, and attest to my vows.' This burning of incense and scattering of flowers is also called the offering of the three karmas. Initially, prostrate to the Three Jewels in general, without needing to contemplate each direction individually, simply visualize oneself and all the Buddhas of the ten directions. The principle of true reality originally has no distinction between the one who offers and the one who is offered to, so there is no distinction between the one who bows and the one who is bowed to. Visualizing the absence of such distinctions is called the Ocean of Dharmadhatu. May all sentient beings jointly see this principle, which is called entering together. First, one should chant:)
With utmost reverence, with one mind, I pay homage to the eternally abiding Buddhas of the Dharmadhatu in the ten directions (十方法界常住佛, Shí Fāng Fǎjiè Chángzhù Fó).
With one mind, I pay homage to the eternally abiding Dharma of the Dharmadhatu in the ten directions (十方法界常住法, Shí Fāng Fǎjiè Chángzhù Fǎ).
With one mind, I pay homage to the eternally abiding Sangha of the Dharmadhatu in the ten directions (十方法界常住僧, Shí Fāng Fǎjiè Chángzhù Sēng). (After chanting, each holding an incense burner, kneel down and say again:)
These assemblies, each kneeling down, respectfully hold incense and flowers, making offerings according to the Dharma. Offering to the Three Jewels of the Dharmadhatu in the ten directions (十方法界三寶, Shí Fāng Fǎjiè Sānbǎo). (Here, stop chanting, each put down the incense burner, hold scattered flowers in their hands, and make extensive offerings, contemplating: 'May these incense and flowers pervade the ten directions, becoming a subtle platform of light. There are celestial music, celestial precious incense, celestial delicacies, celestial precious garments, and inconceivable wonderful Dharma dust. Each dust manifests all dust, each dust manifests all Dharmas, rotating without obstruction, mutually adorning, pervading before the Three Jewels of the ten directions. Before the Three Jewels of the Dharmadhatu in the ten directions, there is my body cultivating offerings, each pervading the Dharmadhatu, without mixture or obstruction between them, doing the work of the Buddha until the end of future eons, universally perfuming all sentient beings in the Dharmadhatu. May all beings who receive this perfume generate the Bodhi mind, together entering the realm of non-arising, attaining the wisdom of the Buddha.')
想已散華。執手爐口發是言)。
愿此香華云。遍滿十方界。供養一切佛。尊法諸菩薩。無量聲聞眾。以起光明臺。過於無邊界。無邊佛土中。受用作佛事。普熏諸眾生。皆發菩提心(皆發下一句接和供養下獨唱)。
供養已一切恭敬(起已一拜)。
第五禮請法(當更添香如前䠒跪。執香爐端意勤重。遍請三寶來入道場。不可輕率延屈至尊。當須三業並切一心奉請。若不爾者虛請無益。各想一一如來隨其方面。領諸眷屬入我道場。如住目前畟塞虛空。不得剎那起于雜念。但初八日迎請。余時不用。首人唱云)
一心奉請。南無本師釋迦牟尼佛(釋迦是我等師。說諸大乘令我修凈土業。故須初請。當各運心感此恩德。如是三請。每一遍請時想云。我三業性如虛空。釋迦如來亦如是。不起真際為眾生。與眾俱來受供養。下共例為三請)。
一心奉請。南無過去久遠劫中。定光佛光遠佛龍音佛等五十三佛(五十三佛即法藏比丘未出世前。次第有此諸佛五十四。方是世自在王佛為法藏師。請時應知之想偈同前。但改佛名)。
一心奉請。南無過去久滅世自在王佛(世王佛即法藏本師。依彼佛所發四十八愿。請時須知之。偈同前。改云自在王佛亦如是。此佛並前五十三佛。出大本無量壽
【現代漢語翻譯】 香已燃盡，手持香爐，口中唸誦以下偈頌：
『愿此香華云，遍滿十方界，供養一切佛，尊法諸菩薩，無量聲聞眾，以起光明臺，過於無邊界，無邊佛土中，受用作佛事，普熏諸眾生，皆發菩提心。』（唸誦『皆發』后一句，接『和供養』下句，由一人單獨唱誦）。
供養完畢，一切恭敬（起身，一拜）。
第五步，禮請法（此時應如前跪拜，再次添香。手持香爐，心意虔誠恭敬，遍請三寶降臨道場。不可輕率，怠慢至尊。應當身、口、意三業並用，一心奉請。若不如此，虛假邀請毫無益處。各自觀想每一尊如來，從其所處方位，帶領眷屬來到我的道場，如同親臨眼前，充滿整個虛空。不得有剎那間的雜念。此儀軌只在初八日迎請時使用，其餘時間不用。領頭人唱誦：)
一心奉請，南無本師釋迦牟尼佛（Śākyamuni Buddha）（釋迦是我們的老師，宣說諸大乘佛法，使我們修習凈土法門，所以應當首先迎請。應當各自用心，感念此恩德。如此三請。每一遍迎請時，觀想：我的身、口、意三業的自性如同虛空，釋迦如來也是如此，不離真如實相而為眾生示現，與大眾一同前來接受供養。下文共同遵循此例，進行三請）。
一心奉請，南無過去久遠劫中，定光佛（Dīpaṃkara Buddha）、光遠佛、龍音佛等五十三佛（五十三佛即法藏比丘（Dharmākara）未出世前，次第出現的諸佛，五十四尊才是世自在王佛（Lokeśvararāja Buddha），是法藏比丘的老師。迎請時應當知曉並觀想，偈頌同前，但更改佛的名號）。
一心奉請，南無過去久滅世自在王佛（Lokeśvararāja Buddha）（世自在王佛即法藏比丘的本師，法藏比丘依此佛宣說的四十八愿，發願修行。迎請時應當知曉。偈頌同前，更改為『自在王佛亦如是』。此佛連同前面的五十三佛，出自《大本無量壽經》）。
【English Translation】 Having burned the incense, holding the incense burner, recite the following verse:
'May this cloud of incense and flowers pervade the ten directions, offering to all Buddhas, revered Dharma, all Bodhisattvas, and countless Śrāvakas (voice-hearers), creating a platform of light, surpassing boundless realms, in boundless Buddha lands, using it to perform Buddha deeds, universally perfuming all sentient beings, may they all generate Bodhicitta (the mind of enlightenment).' (After reciting 'may they all generate', continue with the next phrase 'and offering', sung by one person alone).
Offering completed, all with reverence (rise and bow once).
Fifth step, inviting the Dharma (at this time, add incense again as before, kneeling. Holding the incense burner, with sincere and respectful intention, universally invite the Three Jewels to descend into the Maṇḍala (sacred enclosure). Do not be careless or negligent, treating the most revered ones lightly. One should use body, speech, and mind together, sincerely inviting. If not, the invitation is empty and useless. Each one should visualize each Tathāgata (Buddha), from their respective directions, leading their retinue to come to my Maṇḍala, as if personally present before my eyes, filling the entire space. Do not have a single moment of distracting thoughts. This ritual is only used on the eighth day of the month for welcoming; it is not used at other times. The leader chants:)
Wholeheartedly invite, Homage to the fundamental teacher, Śākyamuni Buddha (Śākyamuni is our teacher, who expounds the Mahāyāna (Great Vehicle) teachings, enabling us to cultivate the Pure Land Dharma, so we should invite him first. Each one should use their mind to feel this grace. Invite in this way three times. Each time inviting, visualize: the nature of my body, speech, and mind is like space, Śākyamuni Tathāgata is also like this, without departing from true reality, appearing for sentient beings, coming with the assembly to receive offerings. The following will follow this example, inviting three times).
Wholeheartedly invite, Homage to the past, in distant kalpas (eons), Dīpaṃkara Buddha, Vimalakīrti Buddha, Druma-kinnararāja Buddha, and the fifty-three Buddhas (the fifty-three Buddhas are the Buddhas who appeared successively before the Bhikṣu (monk) Dharmākara appeared in the world; the fifty-fourth is Lokeśvararāja Buddha, who was the teacher of Dharmākara. When inviting, one should know and visualize, the verse is the same as before, but change the name of the Buddha).
Wholeheartedly invite, Homage to the past, long-extinguished Lokeśvararāja Buddha (Lokeśvararāja Buddha is the fundamental teacher of the Bhikṣu Dharmākara, who made vows and practiced according to the forty-eight vows expounded by this Buddha. When inviting, one should know this. The verse is the same as before, changing it to 'Lokeśvararāja Buddha is also like this'. This Buddha, along with the preceding fifty-three Buddhas, comes from the Larger Sukhāvatīvyūha Sūtra).
佛經)。
一心奉請。南無十方現在不動佛等。盡十方河沙凈土一切諸佛(此十方諸佛。皆出廣長舌相。遍覆大千稱讚極樂。是故須請求護念故。出稱讚凈土經。請時應想。從彼十方來。改偈云。十方諸佛亦如是。余皆同前)。
一心奉請。南無往世七佛。未來賢劫千佛。三世一切諸佛。
一心奉請。南無極樂世界阿彌陀佛(彌陀是懺愿之主。應想領無邊眷屬。至我道場攝受護念。各各雨淚勤重三請。決定須來正坐道場。余佛菩薩悉是證明。改偈如前。此最後請者。準普賢懺法應知)。
一心奉請。南無大乘四十八愿無量壽經。稱讚經等。及彼凈土所有經法。十方一切尊經。
十二部真凈法寶(應想二處法寶。一十方法寶。二凈土法寶。想凈土法時。遍想佛菩薩水鳥樂樹皆說妙法。隨我請來顯現道場。令我道場如彼凈土無異。想云。法性如空無所見。二處法寶難思議。我今三業如法請。俱時顯現受供養)。
一心奉請。南無文殊師利菩薩。普賢菩薩。無能勝菩薩。不休息菩薩等。一切菩薩摩訶薩(偈同請佛。但改云諸大菩薩亦如是。當請時想文殊普賢等皆在凈土。如願王經說)。
一心奉請。南無極樂世界觀世音菩薩摩訶薩(想此菩薩坐蓮華座侍佛左邊。威德光明悉皆無
【現代漢語翻譯】 一心虔誠地禮請：南無十方現在不動佛等，以及盡十方恒河沙數凈土的一切諸佛（這十方諸佛，都伸出廣長舌相，遍覆大千世界，稱讚極樂世界，因此需要請求護念，出自《稱讚凈土經》。禮請時應觀想，從彼十方而來。改偈語說：『十方諸佛亦如是』，其餘都和前面一樣）。 一心虔誠地禮請：南無過去世七佛，未來賢劫千佛，三世一切諸佛。 一心虔誠地禮請：南無極樂世界阿彌陀佛（阿彌陀佛是懺悔發願之主，應觀想帶領無邊眷屬，來到我的道場攝受護念。各自流淚，慇勤鄭重地三請，必定會來到正坐道場。其餘佛菩薩都是證明。改偈語如前。這最後一次禮請，應按照普賢懺法理解）。 一心虔誠地禮請：南無大乘四十八愿《無量壽經》、《稱讚經》等，以及彼凈土所有經法，十方一切尊經。 十二部真實清凈的法寶（應觀想兩處法寶，一是十方法寶，二是凈土法寶。觀想凈土法寶時，普遍觀想佛菩薩、水鳥、樂樹都在宣說妙法，隨著我的禮請來到顯現在道場，使我的道場如彼凈土一樣沒有差別。觀想說：『法性如空無所見，二處法寶難思議，我今三業如法請，俱時顯現受供養』）。 一心虔誠地禮請：南無文殊師利菩薩（Manjusri Bodhisattva），普賢菩薩（Samantabhadra Bodhisattva），無能勝菩薩，不休息菩薩等，一切菩薩摩訶薩（偈語和請佛相同，但改為『諸大菩薩亦如是』。當禮請時觀想文殊、普賢等都在凈土，如《愿王經》所說）。 一心虔誠地禮請：南無極樂世界觀世音菩薩摩訶薩（Avalokiteśvara Bodhisattva）（觀想此菩薩坐在蓮花座上，侍立在佛的左邊，威德光明全部都是無
【English Translation】 English version: I wholeheartedly invite: Homage to the Immovable Buddhas of the ten directions and the present, and all the Buddhas of the countless pure lands in the ten directions (These Buddhas of the ten directions all extend their broad and long tongues, covering the great chiliocosm, praising the Land of Ultimate Bliss. Therefore, it is necessary to request their protection and mindfulness, as stated in the Sutra of Praising the Pure Land. When inviting, one should visualize them coming from those ten directions. Change the verse to say: 'The Buddhas of the ten directions are also like this,' and the rest remains the same as before). English version: I wholeheartedly invite: Homage to the Seven Buddhas of the past, the Thousand Buddhas of the future Bhadrakalpa, and all the Buddhas of the three times. English version: I wholeheartedly invite: Homage to Amitabha Buddha (Amitābha) of the Land of Ultimate Bliss (Amitabha is the lord of repentance and vows. One should visualize him leading boundless retinues, coming to my Dharma assembly to receive and protect me. Each sheds tears, earnestly and solemnly making three invitations, ensuring his presence, seated in the center of the Dharma assembly. The other Buddhas and Bodhisattvas are all witnesses. Change the verse as before. This last invitation should be understood according to the Samantabhadra's practice of repentance). English version: I wholeheartedly invite: Homage to the Great Vehicle's Forty-Eight Vows, the Infinite Life Sutra, the Sutra of Praise, and all the sutras and Dharma of that Pure Land, and all the venerable sutras of the ten directions. English version: The twelve divisions of true and pure Dharma treasures (One should visualize two kinds of Dharma treasures: first, the Dharma treasures of the ten directions; second, the Dharma treasures of the Pure Land. When visualizing the Dharma treasures of the Pure Land, universally visualize Buddhas, Bodhisattvas, water birds, and joyful trees all proclaiming the wonderful Dharma, coming and manifesting in the Dharma assembly according to my invitation, making my Dharma assembly no different from that Pure Land. Visualize and say: 'The Dharma nature is like space, invisible. The Dharma treasures of the two places are inconceivable. I now invite them with my three karmas according to the Dharma, may they all manifest and receive offerings at the same time'). English version: I wholeheartedly invite: Homage to Manjusri Bodhisattva (Manjusri Bodhisattva), Samantabhadra Bodhisattva (Samantabhadra Bodhisattva), Avatamsaka Bodhisattva, Unceasing Bodhisattva, and all the Bodhisattva Mahasattvas (The verse is the same as when inviting the Buddhas, but change it to 'The great Bodhisattvas are also like this.' When inviting, visualize Manjusri, Samantabhadra, etc., all being in the Pure Land, as stated in the Vow King Sutra). English version: I wholeheartedly invite: Homage to Avalokiteśvara Bodhisattva Mahasattva (Avalokiteśvara Bodhisattva) of the Land of Ultimate Bliss (Visualize this Bodhisattva sitting on a lotus throne, attending on the left side of the Buddha, his majestic virtue and light all being without
量。偈同前作)。
一心奉請。南無極樂世界大勢至菩薩摩訶薩(想此菩薩坐蓮華座侍佛右邊。亦如觀音不異)。
一心奉請。南無過去阿僧祇劫法藏比丘菩薩摩訶薩(即彌陀因身。修行四十八愿攝化眾生。當念此恩德。偈如前說)。
一心奉請。南無極樂世界新發道意。無生不退一生補處諸大菩薩摩訶薩(經云不退及一生補處諸大菩薩。請時應如是想。偈如前)。
一心奉請。南無此土舍利弗等。一切聲聞緣覺得道賢聖僧(想遍法界請賢聖僧)。
一心奉請。此土梵釋四王一切天眾。摩羅天主。龍鬼諸王。閻羅五道主善罰惡守護正法護伽藍神。一切賢聖(例皆三請來此守護惟除禮拜應知)。
上所奉請彌陀世尊。觀世音菩薩。大勢至菩薩。清凈海眾一切賢聖。唯愿不捨大慈大悲。他心道眼無礙見聞身通自在。降來道場安住法座。光明遍照攝取我等。哀憐覆護令得成就菩提願行。釋迦文佛。定光佛等。世自在王佛。十方三世一切正覺。及文殊師利菩薩。普賢菩薩。三乘聖眾。唯愿悉來慈悲攝護。諸天魔梵龍鬼等眾。護法諸神一切賢聖。悉到道場安慰堅守同成凈行(三說)。
第六讚歎法(當起立恭敬合掌。想此身正對彌陀及一一佛前說偈贊愿云)
色如閻浮金 面
【現代漢語翻譯】 量。偈同前作)。
一心奉請。南無極樂世界大勢至菩薩摩訶薩(Mahāsattvas，指偉大的菩薩)(想此菩薩坐蓮華座侍佛右邊。亦如觀音不異)。
一心奉請。南無過去阿僧祇劫法藏比丘菩薩摩訶薩(Bhiksu Dharmākara，即阿彌陀佛因地的身份，發願修行的比丘。修行四十八愿攝化眾生。當念此恩德。偈如前說)。
一心奉請。南無極樂世界新發道意。無生不退一生補處諸大菩薩摩訶薩(Mahāsattvas，指偉大的菩薩)(經云不退及一生補處諸大菩薩。請時應如是想。偈如前)。
一心奉請。南無此土舍利弗(Śāriputra，佛陀的十大弟子之一)等。一切聲聞緣覺(Pratyekabuddha，又稱獨覺或緣覺佛)得道賢聖僧(想遍法界請賢聖僧)。
一心奉請。此土梵釋四王(四大天王)一切天眾。摩羅天主(Māra，佛教中的魔王)。龍鬼諸王。閻羅(Yama，地獄之主)五道主善罰惡守護正法護伽藍神(寺院的守護神)。一切賢聖(例皆三請來此守護惟除禮拜應知)。
上所奉請彌陀世尊(Amitābha，阿彌陀佛)。觀世音菩薩(Avalokiteśvara，觀音菩薩)。大勢至菩薩(Mahāsthāmaprāpta，大勢至菩薩)。清凈海眾一切賢聖。唯愿不捨大慈大悲。他心道眼無礙見聞身通自在。降來道場安住法座。光明遍照攝取我等。哀憐覆護令得成就菩提願行。釋迦文佛(Śākyamuni，釋迦牟尼佛)。定光佛(Dīpaṃkara，錠光佛)。世自在王佛。十方三世一切正覺。及文殊師利菩薩(Mañjuśrī，文殊菩薩)。普賢菩薩(Samantabhadra，普賢菩薩)。三乘聖眾。唯愿悉來慈悲攝護。諸天魔梵龍鬼等眾。護法諸神一切賢聖。悉到道場安慰堅守同成凈行(三說)。
第六讚歎法(當起立恭敬合掌。想此身正對彌陀及一一佛前說偈贊愿云)
色如閻浮金 面
【English Translation】 Quantity. The verse is the same as before).
With one heart, I reverently invite. Homage to Mahāsthāmaprāpta Bodhisattva Mahāsattva of the Land of Ultimate Bliss (Imagine this Bodhisattva sitting on a lotus throne, attending to the right side of the Buddha, just like Avalokiteśvara, without any difference).
With one heart, I reverently invite. Homage to Bhiksu Dharmākara Bodhisattva Mahāsattva of the past asamkhya kalpas (This is Amitābha in his causal stage, a Bhiksu who vowed to practice and transform sentient beings with his forty-eight vows. We should remember this kindness. The verse is as before).
With one heart, I reverently invite. Homage to all the great Bodhisattvas Mahāsattvas of the Land of Ultimate Bliss who have newly generated the aspiration for enlightenment, who are irreversible, and who are in their last life before Buddhahood (The sutra says 'irreversible and in their last life before Buddhahood, all the great Bodhisattvas'. When inviting, one should think like this. The verse is as before).
With one heart, I reverently invite. Homage to Śāriputra and all the Śrāvakas, Pratyekabuddhas, enlightened virtuous and holy Sangha of this land (Imagine inviting the virtuous and holy Sangha throughout the Dharma realm).
With one heart, I reverently invite. All the Devas of this land, including Brahma, Śakra, the Four Heavenly Kings, Māra, the Dragon and Ghost Kings, Yama, the lords of the five paths, those who reward good and punish evil, the Dharma protectors, the Sangharama (monastery) guardians, and all the virtuous and holy beings (All are invited three times to come and protect this place, except during prostrations, as should be known).
The Amitābha World-Honored One, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, the pure assembly of the sea, and all the virtuous and holy beings, whom I have reverently invited above, may you not abandon your great compassion. With your mind-reading, Dharma-eye, unobstructed seeing and hearing, and the freedom of your body's powers, descend to this Dharma assembly, abide on the Dharma seat, illuminate us with your light, gather us in, have pity and protect us, so that we may achieve the vows and practices of Bodhi. Śākyamuni Buddha, Dīpaṃkara Buddha, Lokaraja Buddha, all the perfectly enlightened ones of the ten directions and three times, as well as Mañjuśrī Bodhisattva, Samantabhadra Bodhisattva, and the holy assembly of the Three Vehicles, may you all come and compassionately embrace and protect us. All the Devas, Maras, Brahmas, Dragons, Ghosts, and other beings, the Dharma-protecting deities, and all the virtuous and holy beings, may you all come to this Dharma assembly, comfort and firmly uphold us, and together accomplish pure conduct (said three times).
Sixth, praising the Dharma (One should stand up respectfully, with palms together, imagining oneself directly facing Amitābha and each Buddha, reciting verses of praise and vows, saying):
The color is like Jambudvipa gold, the face
逾凈滿月 身光智慧明 所照無邊際 降伏魔冤眾 善化諸人天 乘彼八正船 能度難度者 聞名得不退 是故歸命禮
以此嘆佛功德。修行大乘無上善根。奉福上界天龍八部大梵天王三十三天。閻羅五道六齋八王。行病鬼王各及眷屬。此土神祇僧伽藍內護正法者。又為國王帝主土境萬民。師僧父母善惡知識。造寺檀越十方信施。廣及法界眾生。愿藉此善根平等熏修。功德智慧二種莊嚴。臨命終時俱生樂國。
第七禮佛法(讚歎竟。應禮諸佛。當禮佛時。須想一切諸佛是我慈父。能令我生諸佛凈土故)
一心敬禮。本師釋迦牟尼佛(唱竟一禮。想云。能禮所禮性空寂。感應道交難思議。我此道場如帝珠。釋迦如來影現中。我身影現釋迦前。頭面接足歸命禮。下去同用)。
一心敬禮。過去久遠劫中。定光佛光遠佛龍音佛等五十三佛(五十三佛如禮請中說。當想此身如幻如化。自見對彼佛前作禮。偈同上。但改云五十三佛影現中。我身影現諸佛前。下去仿此)。
一心敬禮。過去久滅世自在王佛(法藏本師應知)。
一心敬禮。東方不動佛等。盡東方河沙凈土一切諸佛(此下十方佛皆出廣長舌相。稱讚極樂。當想此身對河沙凈土佛前)。
一心敬禮。東南
【現代漢語翻譯】 現代漢語譯本 逾越清凈的圓滿之月（逾凈滿月）， 您的身光和智慧如此明亮，照耀著無邊的世界（身光智慧明 所照無邊際）， 您降伏了所有的魔眾冤敵，善巧地教化著諸多人天（降伏魔冤眾 善化諸人天）， 您乘坐著八正道的船隻，能夠度化那些難以度化的人（乘彼八正船 能度難度者）， 聽聞您的名號就能得到不退轉的果位，因此我歸命頂禮（聞名得不退 是故歸命禮）。
以此讚歎佛陀的功德。修行大乘無上的善根。奉獻給上界的天龍八部、大梵天王、三十三天，閻羅王、五道、六齋、八王，以及行病鬼王和他們的眷屬。還有此土的神祇，僧伽藍（僧眾居住的園林）內護持正法者。也為國王、帝王、國土萬民，師長、父母、善知識、惡知識，建造寺廟的檀越（施主），十方信眾。廣泛地及於法界一切眾生。愿憑藉這善根平等地熏習修持，使功德和智慧兩種莊嚴都能圓滿。臨命終時一同往生極樂世界。
第七，禮敬佛法（讚歎完畢后，應當禮敬諸佛。在禮佛時，必須觀想一切諸佛是我的慈父，能夠令我往生諸佛的清凈國土）。
一心敬禮，本師釋迦牟尼佛（Śākyamuni Buddha）（唱誦完畢后一拜。觀想：能禮拜的我與所禮拜的佛，其自性本空寂，感應道交不可思議。我這個道場如同帝釋天的寶珠，釋迦如來的身影顯現在其中。我的身影也顯現在釋迦如來面前，頭面接足，歸命頂禮。下文都照此使用）。
一心敬禮，過去久遠劫中，定光佛（Dīpaṃkara Buddha）、光遠佛、龍音佛等五十三佛（五十三佛如禮請中所說。應當觀想此身如幻如化，自己看見在那些佛前作禮。偈頌同上，但改說：五十三佛的身影顯現在其中，我的身影顯現在諸佛面前。下文仿照此例）。
一心敬禮，過去久遠已滅的世自在王佛（Lokeśvararāja Buddha）（法藏比丘的本師，應當知曉）。
一心敬禮，東方不動佛（Akshobhya Buddha）等，盡東方恒河沙數凈土的一切諸佛（此下十方佛都伸出廣長舌相，稱讚極樂世界。應當觀想此身在恒河沙數凈土的諸佛面前）。
一心敬禮，東南
【English Translation】 English version Over the pure and full moon (Yu Jing Man Yue), Your body's light and wisdom are so bright, illuminating the boundless world (Shen Guang Zhi Hui Ming, Suo Zhao Wu Bian Ji), You subdue all the demonic hordes and enemies, skillfully teaching all humans and devas (Jiang Fu Mo Yuan Zhong, Shan Hua Zhu Ren Tian), You ride the boat of the Eightfold Noble Path, able to deliver those who are difficult to deliver (Cheng Bi Ba Zheng Chuan, Neng Du Nan Du Zhe), Hearing your name brings irreversible progress, therefore I take refuge and prostrate (Wen Ming De Bu Tui, Shi Gu Gui Ming Li).
With this, I praise the merits of the Buddha. Cultivating the supreme roots of goodness of the Mahayana. Offering to the upper realm's Devas, Nagas, Eight Classes of beings, Great Brahma Kings, Thirty-three Heavens, Yama Kings, Five Paths, Six Fasts, Eight Kings, and the Disease-Causing Demon Kings and their retinues. Also to the deities of this land, and those who protect the Dharma within the Sangharama (monastery). Also for the Kings, Emperors, and all people of the land, teachers, parents, good and bad advisors, the Danapati (benefactors) who build temples, and the faithful of the ten directions. Extending widely to all beings in the Dharma realm. May we, by virtue of these good roots, equally cultivate and adorn ourselves with both merit and wisdom. At the time of death, may we all be reborn in the Land of Bliss.
Seventh, Paying Homage to the Buddha Dharma (After praising, one should pay homage to all Buddhas. When paying homage to the Buddhas, one must visualize all Buddhas as my compassionate fathers, who can enable me to be reborn in the pure lands of the Buddhas).
With one mind, I reverently pay homage to the original teacher, Shakyamuni Buddha (Śākyamuni Buddha) (After chanting, bow once. Visualize: The one who bows and the one who is bowed to are inherently empty and still, the interaction of response and path is inconceivable. This Bodhimanda of mine is like Indra's jewel, the shadow of Shakyamuni Tathagata appears within it. My shadow also appears before Shakyamuni, head and face touching his feet, taking refuge and prostrating. The following will be used in the same way).
With one mind, I reverently pay homage to the fifty-three Buddhas, such as Dīpaṃkara Buddha, Guangyuan Buddha, and Longyin Buddha, in the past long kalpas (The fifty-three Buddhas are as described in the invitation. One should visualize this body as illusory and transformative, seeing oneself bowing before those Buddhas. The verse is the same as above, but change it to say: The shadows of the fifty-three Buddhas appear within it, my shadow appears before the Buddhas. The following will follow this example).
With one mind, I reverently pay homage to the Lokeśvararāja Buddha, who has long since passed away (The original teacher of Dharmakara Bhikshu, one should know).
With one mind, I reverently pay homage to all the Buddhas in the pure lands of the eastern direction, such as Akshobhya Buddha, as numerous as the sands of the Ganges River (From here on, the Buddhas of the ten directions all extend their broad and long tongues, praising the Land of Ultimate Bliss. One should visualize this body before the Buddhas in the pure lands as numerous as the sands of the Ganges River).
With one mind, I reverently pay homage to the Buddhas of the Southeast
方最上廣大云雷音王佛等。盡東南方河沙凈土一切諸佛。
一心敬禮。南方日月光佛等。盡南方河沙凈土一切諸佛。
一心敬禮。西南方最上日光名稱功德佛等。盡西南方河沙凈土一切諸佛。
一心敬禮。西方放光佛等。盡西方河沙凈土一切諸佛。
一心敬禮。西北方無量功德火王光明佛等。盡西北方河沙凈土一切諸佛。
一心敬禮。北方無量光嚴通達覺慧佛等盡。北方河沙凈土一切諸佛。
一心敬禮。東北方無數百千俱胝廣慧佛等。盡東北方河沙凈土一切諸佛。
一心敬禮。上方梵音佛等。盡上方河沙凈土一切諸佛。
一心敬禮。下方示現一切妙法正理常放火王勝德光明佛等。下方河沙凈土一切諸佛。
一心敬禮。往古來今三世諸佛。七佛世尊。賢劫千佛。
一心敬禮。極樂世界阿彌陀佛(應三禮。但改偈云。為求往生接足禮)。
一心敬禮。極樂世界佛菩薩等所說經法。乃至水鳥樂樹一切法音清凈法藏(想彼凈土法寶顯現道場。偈云。真空法性如虛空。常住法寶難思議。我身影現法寶前。一一皆悉歸命禮)。
一心敬禮。大乘四十八愿無量壽經稱讚經等。十方一切尊經十二部真凈法藏(此土法寶。偈如前)。
一心敬禮。極樂
【現代漢語翻譯】 現代漢語譯本 一心敬禮。東方最上廣大云雷音王佛（東方世界至高無上的廣大云雷音王佛）等。遍及東方所有如恒河沙數凈土的一切諸佛。 一心敬禮。南方日月光佛（南方世界日月光佛）等。遍及南方所有如恒河沙數凈土的一切諸佛。 一心敬禮。西南方最上日光名稱功德佛（西南方世界至高無上的日光名稱功德佛）等。遍及西南方所有如恒河沙數凈土的一切諸佛。 一心敬禮。西方放光佛（西方世界放光佛）等。遍及西方所有如恒河沙數凈土的一切諸佛。 一心敬禮。西北方無量功德火王光明佛（西北方世界無量功德火王光明佛）等。遍及西北方所有如恒河沙數凈土的一切諸佛。 一心敬禮。北方無量光嚴通達覺慧佛（北方世界無量光嚴通達覺慧佛）等。遍及北方所有如恒河沙數凈土的一切諸佛。 一心敬禮。東北方無數百千俱胝廣慧佛（東北方世界無數百千俱胝廣慧佛）等。遍及東北方所有如恒河沙數凈土的一切諸佛。 一心敬禮。上方梵音佛（上方世界梵音佛）等。遍及上方所有如恒河沙數凈土的一切諸佛。 一心敬禮。下方示現一切妙法正理常放火王勝德光明佛（下方世界示現一切妙法正理常放火王勝德光明佛）等。遍及下方所有如恒河沙數凈土的一切諸佛。 一心敬禮。往昔至今三世諸佛。七佛世尊。賢劫千佛。 一心敬禮。極樂世界阿彌陀佛（Amitabha）（應三拜。但改變偈頌說，爲了求往生而禮拜佛足）。 一心敬禮。極樂世界佛菩薩等所說的經法。乃至水鳥樂樹一切法音清凈法藏（觀想那凈土法寶顯現的道場。偈頌說，真空法性如虛空，常住法寶難思議，我身影現在法寶前，一一都歸命禮拜）。 一心敬禮。《大乘四十八愿無量壽經》、《稱讚經》等。十方一切尊經十二部真凈法藏（此土的法寶。偈頌如前）。 一心敬禮。極樂
【English Translation】 English version With one mind I reverently bow to the Most Supreme Great Cloud Thunder Sound King Buddha (the Most Supreme Great Cloud Thunder Sound King Buddha of the Eastern world) and all the Buddhas in all the pure lands numerous as the sands of the Ganges in the East. With one mind I reverently bow to the Sun Moon Light Buddha (the Sun Moon Light Buddha of the Southern world) and all the Buddhas in all the pure lands numerous as the sands of the Ganges in the South. With one mind I reverently bow to the Most Supreme Sunlight Name Merit Buddha (the Most Supreme Sunlight Name Merit Buddha of the Southwestern world) and all the Buddhas in all the pure lands numerous as the sands of the Ganges in the Southwest. With one mind I reverently bow to the Emitting Light Buddha (the Emitting Light Buddha of the Western world) and all the Buddhas in all the pure lands numerous as the sands of the Ganges in the West. With one mind I reverently bow to the Immeasurable Merit Fire King Brightness Buddha (the Immeasurable Merit Fire King Brightness Buddha of the Northwestern world) and all the Buddhas in all the pure lands numerous as the sands of the Ganges in the Northwest. With one mind I reverently bow to the Immeasurable Light Solemn Penetrating Enlightenment Wisdom Buddha (the Immeasurable Light Solemn Penetrating Enlightenment Wisdom Buddha of the Northern world) and all the Buddhas in all the pure lands numerous as the sands of the Ganges in the North. With one mind I reverently bow to the Innumerable Hundreds of Thousands of Kotis of Vast Wisdom Buddha (the Innumerable Hundreds of Thousands of Kotis of Vast Wisdom Buddha of the Northeastern world) and all the Buddhas in all the pure lands numerous as the sands of the Ganges in the Northeast. With one mind I reverently bow to the Brahma Sound Buddha (the Brahma Sound Buddha of the Upper world) and all the Buddhas in all the pure lands numerous as the sands of the Ganges in the Above. With one mind I reverently bow to the Manifesting All Wonderful Dharma Correct Principle Constantly Emitting Fire King Supreme Virtue Brightness Buddha (the Manifesting All Wonderful Dharma Correct Principle Constantly Emitting Fire King Supreme Virtue Brightness Buddha of the Lower world) and all the Buddhas in all the pure lands numerous as the sands of the Ganges in the Below. With one mind I reverently bow to all the Buddhas of the past, present and future, the Seven Buddhas, the Thousand Buddhas of the Auspicious Kalpa. With one mind I reverently bow to Amitabha Buddha (Amitabha) of the World of Ultimate Bliss (should bow three times, but change the verse to say, 'bowing at the feet to seek rebirth'). With one mind I reverently bow to the Sutras spoken by the Buddhas and Bodhisattvas of the World of Ultimate Bliss, and even the pure Dharma treasury of all Dharma sounds from water birds and joyful trees (visualize the Dharma treasure manifesting the Bodhimanda of that pure land. The verse says, 'The true emptiness of Dharma nature is like empty space, the eternally abiding Dharma treasure is inconceivable, my form appears before the Dharma treasure, and I take refuge and bow to each and every one'). With one mind I reverently bow to the Sutra of Immeasurable Life with Forty-Eight Great Vows, the Sutra of Praise, and so on. The twelve divisions of the true and pure Dharma treasury of all honored Sutras in the ten directions (the Dharma treasure of this land. The verse is as before). With one mind I reverently bow to the World of Ultimate Bliss.
世界觀世音菩薩摩訶薩(想此菩薩侍彌陀左邊。坐蓮華座。偈同禮佛。但改菩薩為異)。
一心敬禮。極樂世界大勢至菩薩摩訶薩(想侍佛右邊。如觀音不異)。
一心敬禮。過去阿僧祇劫法藏比丘菩薩摩訶薩。
一心敬禮。極樂世界一生補處諸大菩薩摩訶薩。
一心敬禮。極樂世界無生不退諸大菩薩摩訶薩。
一心敬禮。極樂世界新發道意菩薩。及十方來生凈土一切菩薩摩訶薩。
一心敬禮。文殊師利菩薩。普賢菩薩。彌勒菩薩。常精進菩薩等。盡十方一切諸大菩薩摩訶薩。
一心敬禮。大智舍利弗。阿難持法者。諸大聲聞緣覺。一切得道賢聖僧。
第八懺愿法(總有五法。今舉初后。故云懺愿)
一明懺悔法(悔有事理。應須並運。事則竭其三業。不惜身命流血雨淚。披露罪根不敢覆諱。理則觀罪實相。能懺所懺皆悉寂滅。如余文廣說。知事理已。當須等心普為一切懺悔。想云我及眾生。無始常為三業六根重罪所障。不見諸佛不知出要。但順生死不知妙理。我今雖知。猶與一切眾生同爲一切重罪所障。今對彌陀十方佛前。普為眾生歸命懺悔。唯愿加護令障消滅。想已唱云)
普為法界一切眾生。悉愿斷除三障。至誠懺悔(唱已一禮。各執香爐。先
【現代漢語翻譯】 現代漢語譯本 世界觀世音菩薩摩訶薩（觀想此菩薩侍立於阿彌陀佛左邊，坐于蓮花座上。偈頌與禮佛相同，但將『菩薩』改為其他稱謂）。 一心敬禮。極樂世界大勢至菩薩摩訶薩（觀想侍立於佛陀右邊，與觀世音菩薩無異）。 一心敬禮。過去阿僧祇劫法藏比丘菩薩摩訶薩。 一心敬禮。極樂世界一生補處諸大菩薩摩訶薩。 一心敬禮。極樂世界無生不退諸大菩薩摩訶薩。 一心敬禮。極樂世界新發道意菩薩，及十方來生凈土一切菩薩摩訶薩。 一心敬禮。文殊師利菩薩，普賢菩薩，彌勒菩薩，常精進菩薩等，盡十方一切諸大菩薩摩訶薩。 一心敬禮。大智舍利弗（Shariputra），阿難（Ananda）持法者，諸大聲聞緣覺，一切得道賢聖僧。 第八懺愿法（總共有五種方法，現在舉出最初和最後兩種，所以稱為懺愿）。 一、明懺悔法（懺悔有事懺和理懺，應當同時運用。事懺就是竭盡身口意三業，不惜身命，流血流淚，披露罪根，不敢隱瞞。理懺就是觀罪的實相，能懺悔者和所懺悔之罪都寂滅。如其他經文廣說。瞭解事懺和理懺之後，應當以平等心普遍為一切眾生懺悔。觀想說：『我及眾生，無始以來常被三業六根的重罪所障礙，不見諸佛，不知出離生死之要，只順著生死流轉，不知妙理。我今雖知，仍然與一切眾生一同被一切重罪所障礙。今在阿彌陀佛和十方諸佛面前，普遍為眾生歸命懺悔。唯愿佛力加持，令罪障消滅。』觀想完畢后唱唸：） 普為法界一切眾生，悉愿斷除三障，至誠懺悔（唱唸完畢后一禮。各自拿著香爐，先
【English Translation】 English version Homage to World-Observing Guanshiyin Bodhisattva Mahasattva (Visualize this Bodhisattva attending on Amitabha's left, seated on a lotus throne. The verse is the same as for prostrating to the Buddha, but change 'Bodhisattva' to a different term). Wholeheartedly pay homage to Mahasthamaprapta Bodhisattva Mahasattva of the World of Ultimate Bliss (Visualize attending on the Buddha's right, no different from Guanshiyin). Wholeheartedly pay homage to Bhikshu Dharmakara Bodhisattva Mahasattva of past asamkhya kalpas. Wholeheartedly pay homage to all the great Bodhisattvas Mahasattvas who are in their last life before Buddhahood in the World of Ultimate Bliss. Wholeheartedly pay homage to all the great Bodhisattvas Mahasattvas who are non-arising and non-retrogressing in the World of Ultimate Bliss. Wholeheartedly pay homage to the Bodhisattvas who have newly generated the aspiration for enlightenment in the World of Ultimate Bliss, and all the Bodhisattvas Mahasattvas from the ten directions who are reborn in the Pure Land. Wholeheartedly pay homage to Manjushri Bodhisattva, Samantabhadra Bodhisattva, Maitreya Bodhisattva, Constant Vigour Bodhisattva, and all the great Bodhisattvas Mahasattvas throughout the ten directions. Wholeheartedly pay homage to the greatly wise Shariputra (Shariputra), Ananda (Ananda) the Dharma-holder, all the great Shravakas and Pratyekabuddhas, and all the virtuous and holy Sangha who have attained the Way. Eighth: The Dharma of Repentance and Vows (There are a total of five methods; now, the first and last are mentioned, hence the term 'Repentance and Vows'). First: Explaining the Dharma of Repentance (Repentance has both phenomenal and noumenal aspects, which should be practiced together. Phenomenal repentance involves exhausting the three karmas of body, speech, and mind, not sparing one's life, shedding blood and tears, revealing the roots of offenses, and not daring to conceal them. Noumenal repentance involves contemplating the true nature of offenses, where both the repenter and the repented are extinguished. As explained extensively in other texts. Having understood the phenomenal and noumenal aspects, one should equally repent for all beings. Visualize and say: 'I and all beings, from beginningless time, have been constantly obstructed by the heavy offenses of the three karmas and six senses, not seeing the Buddhas, not knowing the essential way to escape samsara, only following birth and death, not knowing the wonderful principle. Although I now know, I am still obstructed by all the heavy offenses together with all beings. Now, before Amitabha Buddha and the Buddhas of the ten directions, I universally take refuge and repent for all beings. May the Buddhas add their protection, causing the obstructions to be eliminated.' After visualizing, chant:) Universally for all beings in the Dharma realm, may all be willing to cut off the three obstacles, sincerely repent (After chanting, bow once. Each holding an incense burner, first
運逆順十心。始則背真逐妄。名順十心。今則背妄向真。名逆十心。有事有理應細思之。從初至撥無因果是順。故於今日深信。下去是逆。至正陳懺悔時。亦須扶此逆順之意。想云。我與眾生無始來。今由愛見故內計我人一。外加惡友二。不隨喜他一毫之善三。唯遍三業廣造眾罪四。事雖不廣噁心遍佈五。晝夜相續無有間斷六。覆諱過失不欲人知七。不畏惡道八。無慚無愧九。撥無因果十。故於今日深信因果一。生重慚愧二。生大怖畏三。發露懺悔四。斷相續心發菩提心斷惡修善六。勤策三業翻昔重過七。隨喜凡聖一毫之善八。念十方佛有大福慧。能救拔我及諸眾生從二死海置三德岸九。從無始來不知諸法本性空寂。廣造眾惡。今知空寂。為求菩提。為眾生故。廣修諸善遍斷眾惡十。唯愿十方諸佛。彌陀世尊。慈悲攝受聽我懺悔)。
我比丘(某甲)至心懺悔。十方諸佛。真實見知。我及眾生。本性清凈諸佛住處。名常寂光遍在剎那。及一切法。而我不了。妄計我人。于平等法中。而起分別。于清凈心中。而生染著。以是顛倒。五欲因緣。生死循環。經歷三界。坐此相續。不念出期。而復于中。造極惡業。四重五逆。及一闡提。非毀大乘。謗破三寶。謗無諸佛。斷學般若。用十方僧物。用佛塔物。污梵行人。習
【現代漢語翻譯】 現代漢語譯本： 運逆順十心：開始時背離真如而追逐虛妄，稱為順十心。現在背離虛妄而趨向真如，稱為逆十心。對於事相和道理，應當仔細思考。從最初到否定因果是順，所以在今天深信因果，以下是逆。到正式陳述懺悔時，也必須扶持這種逆順之意。想像說：『我與眾生從無始以來，現在由於愛見，所以在內計較我人（我執和人執）一，在外加上惡友二，不隨喜他人一毫之善三，只是遍於身口意三業廣泛造作各種罪惡四，事情雖然不廣泛但噁心遍佈五，晝夜相續沒有間斷六，掩蓋隱瞞過失不希望別人知道七，不畏懼惡道八，沒有慚愧心九，否定因果十。』所以在今天深信因果一，產生深深的慚愧心二，產生大恐怖畏懼心三，發露懺悔四，斷絕相續的噁心，發起菩提心，斷惡修善六，勤勉策勵身口意三業，翻轉過去深重的罪過七，隨喜凡夫和聖人一毫之善八，唸誦十方諸佛有大福德和大智慧，能夠救拔我和一切眾生從二死（分段生死和變易生死）之海，安置於三德（法身德、般若德、解脫德）之岸九，從無始以來不知道諸法本性空寂，廣泛造作各種罪惡，現在知道空寂，爲了求菩提，爲了眾生，廣泛修習各種善行，普遍斷除各種罪惡十。唯愿十方諸佛，彌陀世尊（阿彌陀佛），慈悲攝受，聽我懺悔）。
我比丘（某甲）至誠懺悔。十方諸佛，真實見知。我和眾生，本性清凈，諸佛所居住的地方，名為常寂光（永恒寂靜的光明），遍在剎那（極短的時間）及一切法中，而我不瞭解，妄自計較我人，在平等法中，而生起分別，在清凈心中，而生起染著。因為這種顛倒，五欲（色、聲、香、味、觸）因緣，生死循環，經歷三界（欲界、色界、無色界），安坐于這種相續之中，不念要出離。而且又在其中，造作極惡的罪業，四重罪（殺、盜、淫、妄），五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），以及一闡提（斷絕一切善根的人），誹謗大乘佛法，詆譭破壞佛法僧三寶，誹謗沒有諸佛，斷絕學習般若（智慧），使用十方僧眾的財物，使用佛塔的財物，玷污清凈的修行人，習
【English Translation】 English version: Applying the Ten Minds in Reverse and Forward Order: Initially, turning away from truth and pursuing falsehood is called the 'Forward Ten Minds.' Now, turning away from falsehood and towards truth is called the 'Reverse Ten Minds.' One should carefully consider the matters and principles involved. From the beginning to denying cause and effect is 'forward,' so today, deeply believing in cause and effect, what follows is 'reverse.' When formally stating repentance, one must also support this intention of 'reverse' and 'forward.' Imagine saying: 'I and all sentient beings, from beginningless time, now due to love and attachment, inwardly calculate self and others (ego-attachment and person-attachment) as one, outwardly adding evil friends as two, not rejoicing in even a hair's breadth of others' goodness as three, only pervading the three karmas (body, speech, and mind) to widely create all kinds of sins as four, although the matters are not extensive, the evil mind pervades as five, continuing day and night without interruption as six, covering up and concealing faults, not wanting others to know as seven, not fearing evil paths as eight, without shame or remorse as nine, denying cause and effect as ten.' Therefore, today, I deeply believe in cause and effect as one, generate deep shame and remorse as two, generate great fear and dread as three, reveal and repent as four, cut off the continuous evil mind, generate Bodhicitta (the mind of enlightenment), cut off evil and cultivate goodness as six, diligently encourage the three karmas, reversing past heavy transgressions as seven, rejoice in the slightest goodness of ordinary beings and sages as eight, contemplate the Buddhas of the ten directions who have great merit and wisdom, able to rescue me and all sentient beings from the sea of the two deaths (death by segments and death by transformation), and place us on the shore of the three virtues (Dharmakaya virtue, Prajna virtue, Liberation virtue) as nine, from beginningless time, not knowing the fundamental nature of all dharmas to be empty and still, widely creating all kinds of evils, now knowing emptiness and stillness, for the sake of seeking Bodhi (enlightenment), for the sake of sentient beings, widely cultivate all kinds of good deeds, universally cut off all kinds of evils as ten. I only wish that the Buddhas of the ten directions, Amitabha Buddha (Buddha of Infinite Light), with compassion, receive and accept, and listen to my repentance).
I, Bhikshu (name), sincerely repent. The Buddhas of the ten directions, truly know and see. I and all sentient beings, our fundamental nature is pure, the place where the Buddhas reside is called Eternal Tranquil Light (eternal and serene light), pervading every instant (extremely short time) and all dharmas, but I do not understand, falsely calculating self and others, in the equal dharma, arising discrimination, in the pure mind, arising attachment. Because of this inversion, the causes and conditions of the five desires (form, sound, smell, taste, touch), the cycle of birth and death, experiencing the three realms (desire realm, form realm, formless realm), sitting in this continuity, not thinking of liberation. Moreover, within it, creating extremely evil karma, the four grave offenses (killing, stealing, sexual misconduct, lying), the five rebellious acts (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), and Icchantika (one who has severed all roots of goodness), slandering the Mahayana Dharma, defaming and destroying the Triple Gem (Buddha, Dharma, Sangha), slandering that there are no Buddhas, cutting off the study of Prajna (wisdom), using the property of the Sangha of the ten directions, using the property of the Buddha's stupa, defiling pure practitioners, practicing
近惡法。于破戒者。更相贊護。三乘道人。種種毀罵。內覆過失。外現威儀。常以五邪。招納四事。不凈說法。非律教人。因佛出家。反破佛法。違逆師長。如法教誨。恣行貪恚。無慚恥心。以是因緣。諸惡業力。命終當墮阿鼻地獄。猛火熾然。受無量苦。千萬億劫。無解脫期。今始覺知。生大慚愧。生大怖畏。十方世尊。阿彌陀佛。久已於我。生大悲心。無數劫來。為度我故。修菩提道。不惜身命。今已得佛。大悲滿足。真實能為一切救護。我今造惡。必墮三塗。愿起哀憐。受我懺悔。重罪得滅。諸惡消除。乃至娑婆生因永盡。諸佛凈土。如願往生。當命終時。悉無障疑(懺悔已。歸命禮阿彌陀佛。及一切三寶。禮已以頭三叩于地。表三處作禮。一謂彌陀世尊。二凈土三寶。三十方三寶。應三說懺悔等文。自看時早晚。若時促略云。第二第三亦如是說。下四悔準此)。
二明勸請法(想對十方一切佛前。長跪勸請。請有二義。一從初至轉于無上妙法輪。名請說法。二諸佛下請久住世。意亦在說法。十方諸佛以道眼力。知我勸請。唯愿久住轉正法輪。所在生處常能勸請)
我比丘(某甲)至心勸請。十方所有世間燈。最初成就菩提者。我今一切皆勸請。轉于無上妙法輪。諸佛若欲示涅槃。我悉至誠而勸請
【現代漢語翻譯】 現代漢語譯本 親近惡法，對於破戒的人，互相贊助庇護。對三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）的修行人，進行各種譭謗謾罵。在內里掩蓋自己的過失，在外表卻裝出威嚴的儀態。常常用五種邪法（邪見、邪思惟、邪語、邪業、邪命）來招引四事供養（飲食、衣服、臥具、醫藥）。用不清凈的說法，用不符合戒律的方式教導他人。因為佛（Buddha）而出家，反而破壞佛法。違背師長，不聽從如法的教誨，放縱自己的貪慾和嗔恚，沒有慚愧之心。因為這些因緣，以及各種惡業的力量，命終之後應當墮入阿鼻地獄（Avīci Hell），猛烈的火焰燃燒，遭受無量的痛苦，千萬億劫都沒有解脫的期限。現在才開始覺悟，生起巨大的慚愧，生起巨大的恐懼。十方世界的世尊（Lokajyestha），阿彌陀佛（Amitābha），長久以來對我生起巨大的悲心。無數劫以來，爲了度化我的緣故，修菩提道（Bodhi），不吝惜自己的身命。現在已經成佛，大悲心圓滿具足，真實能夠為一切眾生提供救護。我現在造作惡業，必定會墮入三惡道（地獄、餓鬼、畜生）。愿佛陀生起哀憐之心，接受我的懺悔，使我的深重罪業得以消滅，各種惡業得以消除，乃至在娑婆世界（Sahā）的業因永遠斷盡，在諸佛的清凈國土，如願往生。當命終的時候，沒有任何的障礙和疑惑。（懺悔完畢。歸命禮敬阿彌陀佛，以及一切三寶。禮敬完畢，用頭三次叩擊地面，表示對三個處所作禮。一是彌陀世尊，二是凈土三寶，三是十方三寶。應當重複三次懺悔等文。自己看時間早晚。如果時間緊迫，就說：『第二第三也像這樣說。』下面的四種懺悔也照此辦理）。
二、闡明勸請法（想像面對十方一切諸佛，長跪勸請。勸請有兩種含義：一是從最初到『轉于無上妙法輪』，名為請說法；二是諸佛將要示現涅槃時，請佛長久住世，其用意也在於請佛說法。十方諸佛以道眼之力，知道我的勸請，唯愿諸佛長久住世，轉正法輪，無論在什麼地方出生，都能常常勸請）。
我比丘（某甲）至誠勸請，十方所有世間燈（指佛），最初成就菩提者，我今一切都勸請，轉于無上妙法輪。諸佛如果想要示現涅槃，我悉皆至誠地勸請。
【English Translation】 English version Approaching evil dharmas. Among those who break the precepts, mutually supporting and protecting each other. Various slanders and abuses are directed towards practitioners of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Internally concealing faults, outwardly displaying dignified appearances. Constantly using the five perversities (wrong views, wrong thinking, wrong speech, wrong actions, wrong livelihood) to attract the four offerings (food, clothing, bedding, medicine). Teaching with impure speech, instructing others in ways that do not accord with the precepts. Having left home because of the Buddha (Buddha), they turn around and destroy the Buddha's teachings. Disobeying teachers and elders, disregarding lawful teachings, indulging in greed and anger, without a sense of shame. Because of these causes and conditions, and the power of various evil karmas, upon the end of life, one should fall into Avīci Hell (Avīci Hell), where fierce flames burn, enduring immeasurable suffering, with no hope of liberation for countless eons. Now I begin to awaken, generating great shame and great fear. The World Honored Ones (Lokajyestha) of the ten directions, Amitābha Buddha (Amitābha), have long held great compassion for me. For countless eons, for the sake of liberating me, they cultivated the Bodhi path (Bodhi), not sparing their own lives. Now they have attained Buddhahood, their great compassion is complete and fulfilled, truly able to provide protection for all beings. Now I create evil karma, and I will surely fall into the three evil realms (hell, hungry ghosts, animals). May the Buddha generate compassion, accept my repentance, so that my heavy sins may be extinguished, and all evil may be eliminated, until the karmic causes of rebirth in the Sahā world (Sahā) are forever exhausted, and in the pure lands of all Buddhas, may I be reborn as I wish. When the end of life comes, may there be no obstacles or doubts. (Repentance completed. Taking refuge and paying homage to Amitābha Buddha, and all the Three Jewels. Homage completed, strike the head against the ground three times, representing homage to three places. First, the World Honored One Amitābha; second, the Three Jewels of the Pure Land; third, the Three Jewels of the ten directions. The repentance texts should be repeated three times. Consider the time available. If time is short, say: 'The second and third are also said in this way.' The following four repentances are to be done in the same manner).
Second, Explaining the Method of Entreaty (Imagine facing all the Buddhas of the ten directions, kneeling and entreating. There are two meanings to entreaty: first, from the beginning to 'turning the unsurpassed wonderful Dharma wheel,' this is called requesting the Dharma; second, when the Buddhas are about to manifest Nirvana, requesting the Buddhas to remain in the world for a long time, the intention is also to request the Dharma. The Buddhas of the ten directions, with the power of their Dharma eyes, know of my entreaty, and I only wish that the Buddhas will remain in the world for a long time, turning the right Dharma wheel, and wherever I am born, I can always entreat).
I, Bhikṣu (name), sincerely entreat all the lights of the world (referring to the Buddhas) in the ten directions, those who first attained Bodhi, I now entreat all of you to turn the unsurpassed wonderful Dharma wheel. If the Buddhas wish to manifest Nirvana, I sincerely entreat you all.
。唯愿久住剎塵劫。利樂一切諸眾生(勸請已。歸命禮阿彌陀佛。及一切三寶)。
三明隨喜法(十方凡聖一毫之善。我亦隨喜。善根福德能令見者生喜。我隨彼喜)
我比丘(某甲)至心隨喜。十方一切諸眾生。二乘有學及無學。一切如來與菩薩。所有功德皆隨喜(隨喜已。歸命禮阿彌陀佛。及一切三寶)。
四明迴向法(無始時來。乃至今日一毫之善。迴向三有。故今悔之誓求菩提)
我比丘(某甲)至心迴向。所有禮讚供養福請佛住世轉法輪。隨喜懺悔諸善根。迴向眾生及佛道(迴向已。歸命禮阿彌陀佛。及一切三寶)。
五明發愿法(大體須存滅罪除障。扶四弘誓。隨順菩提。求生凈土。唱時想的對彌陀。余佛菩薩悉為證明)
我比丘(某甲)至心發願。愿共修凈行人。三業所生一切諸善。莊嚴凈愿。福智現前。愿得彌陀世尊。觀音勢至。慈悲攝受。為我現身。放凈光明。照觸我等。諸根寂靜。三障消除。樂修凈行。身心潤澤。唸唸不失。凈土善根。及於夢中。常見彼國。眾妙莊嚴。慰悅我心。令生精進。愿得臨命終時。預知將至。盡除障礙。慧念增明。身無病苦。心不顛倒。面奉彌陀。及諸眷屬。嘆喜快樂。於一剎那。即得往生。極樂世界。到已自見生蓮華中。蒙佛
【現代漢語翻譯】 現代漢語譯本：唯愿（阿彌陀佛）長久住世，如剎土微塵般漫長的劫數，利益和快樂一切眾生。（勸請之後，歸命禮敬阿彌陀佛，以及一切三寶）。
三、隨喜法（對於十方凡夫聖賢哪怕一毫之善，我也隨喜。善根福德能夠令見到的人心生歡喜，我隨順他們的歡喜）。
我比丘（某甲）至誠隨喜。十方一切諸眾生，二乘有學以及無學，一切如來與菩薩，所有功德我都隨喜。（隨喜之後，歸命禮敬阿彌陀佛，以及一切三寶）。
四、迴向法（從無始以來，乃至今日哪怕一毫之善，迴向於三有，所以現在懺悔，誓願求得菩提）。
我比丘（某甲）至誠迴向。所有禮讚、供養的福德，請佛住世、轉法輪的功德，隨喜、懺悔的諸種善根，迴向給眾生以及佛道。（迴向之後，歸命禮敬阿彌陀佛，以及一切三寶）。
五、發願法（大體上必須存有滅罪除障的願望，扶持四弘誓願，隨順菩提，求生凈土。唱誦時想著面對阿彌陀佛（Amitabha），其餘佛菩薩都作為證明）。
我比丘（某甲）至誠發願。愿與共同修習凈土法門的人，身、口、意三業所生的一切諸善，莊嚴凈土的願望，福德和智慧現前。愿得彌陀世尊（Amitabha），觀音（Avalokiteśvara）、勢至（Mahāsthāmaprāpta）二位菩薩，慈悲攝受，為我現身，放出清凈光明，照觸我們，使諸根寂靜，三障消除，快樂地修習凈土法門，身心潤澤，唸唸不失凈土的善根，並且在夢中，常常見到極樂世界（Sukhavati）種種美妙的莊嚴，安慰我的心，令我生起精進之心。愿在臨命終時，預先知道將要到來，完全消除障礙，智慧和念力更加明亮，身體沒有病苦，心中不顛倒，親眼見到阿彌陀佛（Amitabha），以及諸位眷屬，讚歎歡喜快樂，在一剎那間，就能夠往生極樂世界（Sukhavati）。到達之後，自然見到自己從蓮花中化生，蒙受佛
【English Translation】 English version: I vow that (Amitabha Buddha) will dwell long in the kalpas as numerous as the dust particles in the Buddha-lands, benefiting and bringing joy to all sentient beings. (After making the request, I take refuge in Amitabha Buddha, and all the Three Jewels).
Three, the Dharma of Rejoicing (I rejoice in even a hair's breadth of goodness of all ordinary and noble beings in the ten directions. The roots of goodness and blessings can cause those who see them to rejoice, and I rejoice with their joy).
I, the Bhikshu (name), sincerely rejoice in all the merits of all sentient beings in the ten directions, the Shravakas (two vehicles) who are still learning and those who have completed their learning, and all the Tathagatas and Bodhisattvas. (After rejoicing, I take refuge in Amitabha Buddha, and all the Three Jewels).
Four, the Dharma of Dedication (From beginningless time until today, even a hair's breadth of goodness, I dedicate to the Three Realms. Therefore, I now repent and vow to seek Bodhi).
I, the Bhikshu (name), sincerely dedicate all the merits of prostrations, praises, and offerings, requesting the Buddha to dwell in the world and turn the Dharma wheel, and the roots of goodness from rejoicing and repentance, to all sentient beings and the path to Buddhahood. (After dedication, I take refuge in Amitabha Buddha, and all the Three Jewels).
Five, the Dharma of Making Vows (In general, one must maintain the vows to eradicate sins and remove obstacles, support the Four Great Vows, follow Bodhi, and seek rebirth in the Pure Land. When chanting, think of facing Amitabha (Amitabha), with all other Buddhas and Bodhisattvas as witnesses).
I, the Bhikshu (name), sincerely make the vow. I wish that together with those who cultivate the Pure Land practice, all the good deeds generated by the three karmas of body, speech, and mind, will adorn the Pure Land vows, and that blessings and wisdom will manifest before me. I wish to receive the compassionate reception of Amitabha Buddha (Amitabha), Avalokiteśvara (Avalokiteśvara), and Mahāsthāmaprāpta (Mahāsthāmaprāpta), who will appear before me, emit pure light, illuminate and touch us, so that our senses are stilled, the three obstacles are eliminated, and we can joyfully cultivate the Pure Land practice, our bodies and minds are nourished, and we never lose the roots of goodness of the Pure Land, and in our dreams, we often see the various wonderful adornments of the Sukhavati (Sukhavati), comforting our hearts and inspiring us to be diligent. I wish that when I am about to die, I will know in advance that it is coming, completely eliminate obstacles, increase wisdom and mindfulness, have no physical suffering, and my mind will not be confused. I will see Amitabha Buddha (Amitabha) and all his retinue, praising, rejoicing, and being happy, and in an instant, I will be reborn in the Sukhavati (Sukhavati). Upon arrival, I will naturally see myself born from a lotus flower, receiving the Buddha's
授記。得授記已。自在化身。微塵佛剎。隨順眾生。而為利益。能令佛剎塵數眾生。發菩提心。俱時離苦。皆共往生。阿彌陀佛。極樂世界。如是行愿。唸唸現前。盡未來時。相續不斷。身語意業。常作佛事(發願已。歸命禮阿彌陀佛。及一切三寶。發願往生正行。須具足三說。不同前四悔。隨時廣略應知)。
第九旋繞誦經法(禮竟。當起各整衣服。定立少愿當想三寶賢聖畟塞道場。各坐法坐見身。一一繞旋法座。安詳而轉。然後口稱念云)
南無佛 南無法 南無僧 南無釋迦牟尼佛 南無世自在王佛 南無阿彌陀佛 南無觀世音菩薩 南無大勢至菩薩 南無文殊師利菩薩 南無普賢菩薩 南無清凈大海眾菩薩摩訶薩(如是三稱當誦阿彌陀經。或十六觀經。誦畢復三稱前名號。當稱誦時。聲名句文空無所得。猶空鳥跡。豈可取著。身語意三。如影響焰。雖皆不實感應其在。自見其身各旋法座。或多或少。經畢為斯旋已。唱云)
自歸於佛。當愿眾生。體解大道。發無上心(一拜)。
自歸於法。當愿眾生。深入經藏。智慧如海(一拜)。
自歸於僧。當愿眾生。統理大眾。一切無礙。和南聖眾(一拜。首者跪唱云)。
白眾等聽說。經中如來偈。何不力為善。念道之自然。
【現代漢語翻譯】 現代漢語譯本： 獲得授記之後，就能自在地化身，遍滿如微塵般眾多的佛剎（佛所居住的世界），順應各種眾生的根器，為他們帶來利益。能夠使如佛剎微塵數一樣多的眾生，發起菩提心（覺悟之心），同時脫離痛苦，都一起往生到阿彌陀佛的極樂世界。這樣的修行和願力，唸唸都在眼前顯現，直到未來的盡頭，都相續不斷。身、語、意三業，常常都在做利益眾生的佛事。（發願完畢，歸命禮敬阿彌陀佛以及一切三寶。發願往生極樂世界的正行，必須具足三次稱念，不同於前面的四種懺悔，應該根據情況隨時調整繁簡。）
第九，旋繞誦經法（禮拜完畢，應當起身整理衣服，端正站立，稍微發願，觀想三寶和賢聖充滿整個道場。各自坐在法座上，觀想自己的身體，一一圍繞法座旋轉，安詳地轉動。然後口中稱念：）
南無佛（皈依佛） 南無法（皈依法） 南無僧（皈依僧） 南無釋迦牟尼佛（Sakyamuni Buddha） 南無世自在王佛（Lokasvararaja Buddha） 南無阿彌陀佛（Amitabha Buddha） 南無觀世音菩薩（Avalokitesvara Bodhisattva） 南無大勢至菩薩（Mahasthamaprapta Bodhisattva） 南無文殊師利菩薩（Manjusri Bodhisattva） 南無普賢菩薩（Samantabhadra Bodhisattva） 南無清凈大海眾菩薩摩訶薩（Pure Ocean Assembly of Bodhisattvas Mahasattvas）（這樣稱念三次，應當誦讀《阿彌陀經》或者《十六觀經》。誦讀完畢，再次三次稱念前面的名號。在稱念誦讀的時候，聲音、名號、語句、文字，都應當視為空無所得，如同空中鳥的痕跡，怎麼可以執著呢？身、語、意三業，如同回聲、影子、火焰，雖然都不是真實的，但是感應就在其中。自己看到自己的身體各自圍繞法座旋轉，或多或少。誦經完畢，完成旋轉之後，唱誦：）
自歸於佛。當愿眾生。體解大道。發無上心（一拜）。
自歸於法。當愿眾生。深入經藏。智慧如海（一拜）。
自歸於僧。當愿眾生。統理大眾。一切無礙。和南聖眾（一拜。首座跪著唱誦：）
告訴各位，聽我說。經中的如來偈語說：為什麼不努力行善，唸誦佛法的自然之道呢？
【English Translation】 English version: Having received the prediction, one can freely manifest bodies, filling Buddha-lands as numerous as dust motes. Adapting to the needs of all beings, one brings them benefit, enabling beings as numerous as the dust in Buddha-lands to generate Bodhicitta (the mind of enlightenment), simultaneously escape suffering, and be reborn together in the Pure Land of Amitabha Buddha (Amitabha Buddha). Such practices and vows are present in every moment, continuing uninterrupted into the endless future. Through body, speech, and mind, one constantly performs the deeds of a Buddha. (Having made the vows, take refuge in Amitabha Buddha and all the Three Jewels. The proper practice of vowing to be reborn in the Pure Land requires three recitations, unlike the previous four repentances, and should be adjusted in length as appropriate.)
Ninth, the method of circumambulating and reciting scriptures (After bowing, one should rise, tidy one's clothes, stand upright, and make a small vow, visualizing the Three Jewels and the sages filling the entire practice place. Each person sits on their Dharma seat, visualizing their own body, and circumambulates the Dharma seat one by one, turning peacefully. Then, one verbally recites:)
Namo Buddha (Homage to the Buddha), Namo Dharma (Homage to the Dharma), Namo Sangha (Homage to the Sangha), Namo Sakyamuni Buddha (Sakyamuni Buddha), Namo Lokasvararaja Buddha (Lokasvararaja Buddha), Namo Amitabha Buddha (Amitabha Buddha), Namo Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva), Namo Mahasthamaprapta Bodhisattva (Mahasthamaprapta Bodhisattva), Namo Manjusri Bodhisattva (Manjusri Bodhisattva), Namo Samantabhadra Bodhisattva (Samantabhadra Bodhisattva), Namo Pure Ocean Assembly of Bodhisattvas Mahasattvas (Pure Ocean Assembly of Bodhisattvas Mahasattvas) (Recite this three times, then recite the Amitabha Sutra or the Sixteen Contemplations Sutra. After reciting, repeat the previous names three times. When reciting, regard the sounds, names, phrases, and words as empty and unattainable, like the tracks of birds in the sky, how can one cling to them? Body, speech, and mind are like echoes, shadows, and flames, though all are unreal, the response is present within them. See oneself circumambulating the Dharma seat, more or less. After finishing the sutra recitation and completing the circumambulation, chant:)
I take refuge in the Buddha. May all beings understand the Great Way and generate the unsurpassed mind (one bow).
I take refuge in the Dharma. May all beings deeply enter the sutra treasury and attain wisdom like the sea (one bow).
I take refuge in the Sangha. May all beings lead the assembly without obstruction. Homage to the Holy Assembly (one bow. The leader kneels and chants:)
Tell everyone, listen to me. The Tathagata's verse in the sutra says: Why not strive to do good and contemplate the natural way of the Dharma?
宜各勤精進。努力自求之。必得超絕去。往生安養國。橫截五惡道。惡趣自然閉。升道無窮極。易往而無人。何不棄世事。勤行求道德。各得及長生。壽樂無窮極。
第十坐禪法
如上事畢。當於一處繩床西向。易觀想故。表正向故。跏趺端坐。項脊相對不昂。不傴。調和氣息定住其心。然所修觀門。經論甚多。初心凡夫那曾遍習。今從要易想略示二種。於二種中仍逐所宜。未必並用。其有于余觀想。熟者任便。但得不離凈土法門皆應修習。所言二種。一者扶普觀意。坐已自想即時所修計功合生極樂世界。當便起心生於彼想于蓮華中結跏趺坐。作蓮華合想。作華開想。當華開時有五百色光來照身想。作眼目開想。見佛菩薩及國土想。即于佛前坐聽妙法。及聞一切音聲。皆說所樂聞法。所聞要與十二部經合。作此想時。大須堅固令心不散。心想明瞭如眼所見。經久乃起。二者直想阿彌陀佛。丈六金軀坐于華上。專系眉間白毫一相。其毫長一丈五尺。周圍五寸外有八棱。其毫中空右旋宛轉在眉中間。瑩凈明徹不可具說。顯映金顏分齊分明。作此想時。停心注想堅固勿移。然復應觀想念所見。若成未成皆想念。因緣無實性相所有皆空。一如鏡中面像。如水現月影。如夢如幻。雖空而亦可見。二皆心性所現所有者
。即是自心。心不自知心。心不自見心。心有想即癡。無想即泥洹。心有心無皆名有想。盡名為癡。不見法性。三因緣生法即空假中。不一不異非縱非橫。不可思議心想寂靜。則能成就念佛三昧。久而乃起(廣如別說)問唸佛三昧久習方成。十日七日修懺之者。云何卒學。答緣有生熟。習有久近。若過去曾習。及今生預修。至行懺時薄修即得。若宿未經懷。近懺方學。此必難成。然雖不成。亦須依此係心為坐禪。觀境經云。若成不成。皆滅無量生死之罪生諸佛前。又云。但聞白毫名字滅無量罪。何況繫念。凡欲修者。勿生疑怖自謂無分。彼佛有宿願力。令修此三昧者皆得成就般舟。依三力成就。一佛威力。二三昧力。三己功德力。觀經但聞無量壽佛二菩薩名。能滅無量生死之罪。況憶念者乎。若有樂修余觀。當自隨情。坐已即起隨意佛事。或要修觀更坐無妨。若不慣習坐。乃行道稱念亦得。于夜夢中見彌陀佛。具如經說。
往生凈土懺愿儀
後序
(此法自撰集。於今凡二改治。前本越僧契凝已刊刻廣行。其後序首云。予自濫沾祖教等是也。聖位既廣。比見行拜起易勞。懺悔禪法皆事攻削。余悉存舊。今之廣略既允似可傳行。后賢無惑其二三焉。刊詳刪補。何嫌精措。時大中祥符八年。太歲乙卯二
【現代漢語翻譯】 現代漢語譯本：這就是自己的心。心不能自己知道心，心不能自己看到心。心中有想法就是愚癡，沒有想法就是涅槃（nirvana）。心中有心或無心都叫做有想法，都叫做愚癡，因為沒有見到法性（dharma-nature）。三因緣（three conditions）所生的法（dharma）即是空、假、中，不一不異，非縱非橫，不可思議，心想寂靜，就能成就念佛三昧（Buddha-Recollection Samadhi）。長久練習才能成就（詳細內容如其他經典所說）。
問：唸佛三昧需要長期練習才能成就，那麼只用十天或七天來修懺悔的人，怎麼能快速學會呢？
答：因為根基有生疏和熟練之分，練習有長久和短暫之別。如果過去曾經練習過，或者今生預先修行過，那麼在進行懺悔時，稍微修行就能得到。如果過去沒有接觸過，現在才開始學習懺悔，那麼就很難成就。然而，即使不能成就，也必須依此方法來繫念心意，作為坐禪。觀境經（Contemplation Sutra）中說，無論成就與否，都能滅除無量生死之罪，並在諸佛面前出生。又說，僅僅聽到白毫（urna）的名字，就能滅除無量罪，更何況是繫念呢？凡是想要修行的人，不要產生懷疑和恐懼，自認為沒有份。阿彌陀佛（Amitabha Buddha）有宿願力，能讓修習此三昧的人都能成就般舟三昧（Pratyutpanna Samadhi）。般舟三昧依靠三種力量成就：一、佛的威力；二、三昧的力量；三、自己的功德力。觀經（Contemplation Sutra）中說，僅僅聽到無量壽佛（Amitabha Buddha）和兩位菩薩（Bodhisattvas）的名字，就能滅除無量生死之罪，更何況是憶念他們呢？如果有人喜歡修習其他的觀想，應當隨自己的意願。坐禪完畢后，可以起身隨意進行佛事。如果想要繼續修觀，可以再次坐禪，沒有妨礙。如果不習慣坐禪，也可以通過行道稱念佛號。在夜晚的夢中見到彌陀佛（Amitabha Buddha），具體情況如經典所說。
往生凈土懺愿儀
後序
（此法是我自己撰集，至今已經修改過兩次。之前的版本越僧契凝已經刊刻廣泛流傳。其後序開頭說，『我自從濫竽充數地沾染了祖師的教誨』等等。聖位的禮拜範圍既然廣大，相比之下，看見行拜起容易疲勞，懺悔禪法都進行了刪減。我全部保留了舊的內容。現在的內容廣略適中，應該可以流傳。後來的賢者不要疑惑其中的差異。刊印、詳細審閱、刪除和補充，何必嫌棄精細的措辭。時在大中祥符八年，太歲乙卯年二月。 English version: This is one's own mind. The mind cannot know itself, and the mind cannot see itself. Having thoughts in the mind is delusion, and having no thoughts is nirvana. Having or not having mind is called having thoughts, and all are called delusion because one does not see the dharma-nature. The dharma produced by the three conditions is emptiness, provisionality, and the middle way, neither one nor different, neither vertical nor horizontal, inconceivable, and when the mind is tranquil, one can achieve the Buddha-Recollection Samadhi. It takes a long time to practice to achieve it (as explained in other scriptures).
Question: Buddha-Recollection Samadhi requires long-term practice to achieve. How can those who only practice repentance for ten or seven days quickly learn it?
Answer: Because there are raw and ripe foundations, and practice has long and short durations. If one has practiced in the past or cultivated in advance in this life, then one can attain it with slight cultivation when performing repentance. If one has not encountered it in the past and is only now learning repentance, then it will be difficult to achieve. However, even if one cannot achieve it, one must rely on this method to focus the mind as zazen (seated meditation). The Contemplation Sutra says that whether one achieves it or not, one can eliminate immeasurable sins of birth and death and be born before all Buddhas. It also says that merely hearing the name of the urna eliminates immeasurable sins, let alone focusing the mind on it. Those who wish to practice should not have doubts and fears, thinking that they have no part in it. Amitabha Buddha has a past vow power that allows those who practice this samadhi to achieve Pratyutpanna Samadhi. Pratyutpanna Samadhi is achieved by relying on three powers: first, the power of the Buddha; second, the power of the samadhi; and third, the power of one's own merits. The Contemplation Sutra says that merely hearing the names of Amitabha Buddha and the two Bodhisattvas can eliminate immeasurable sins of birth and death, let alone remembering them? If someone likes to practice other contemplations, they should follow their own wishes. After sitting in meditation, one can get up and perform Buddhist activities at will. If one wants to continue practicing contemplation, one can sit again without hindrance. If one is not accustomed to sitting in meditation, one can also practice walking and reciting the Buddha's name. One may see Amitabha Buddha in a dream at night, as described in the scriptures.
The Repentance and Vow Ritual for Rebirth in the Pure Land
Postscript
(This method was compiled by myself and has been revised twice so far. The previous version was already published and widely circulated by the monk Qining of Yue. The preface begins by saying, 'I have presumptuously received the teachings of the patriarchs,' etc. Since the scope of the holy positions is vast, seeing the bowing and rising is relatively easy to tire, and the repentance and meditation methods have been reduced. I have retained all the old content. The current content is moderate in breadth and should be able to be circulated. Later sages should not be confused by the differences. Publishing, reviewing in detail, deleting, and supplementing, why dislike the meticulous wording. The time is the eighth year of Dazhong Xiangfu, the year of Yimao in the Tai Sui calendar, the second month.
【English Translation】 English version: This is one's own mind. The mind cannot know itself, and the mind cannot see itself. Having thoughts in the mind is delusion, and having no thoughts is nirvana (nirvana). Having or not having mind is called having thoughts, and all are called delusion because one does not see the dharma-nature (dharma-nature). The dharma (dharma) produced by the three conditions (three conditions) is emptiness, provisionality, and the middle way, neither one nor different, neither vertical nor horizontal, inconceivable, and when the mind is tranquil, one can achieve the Buddha-Recollection Samadhi (Buddha-Recollection Samadhi). It takes a long time to practice to achieve it (as explained in other scriptures).
Question: Buddha-Recollection Samadhi requires long-term practice to achieve. How can those who only practice repentance for ten or seven days quickly learn it?
Answer: Because there are raw and ripe foundations, and practice has long and short durations. If one has practiced in the past or cultivated in advance in this life, then one can attain it with slight cultivation when performing repentance. If one has not encountered it in the past and is only now learning repentance, then it will be difficult to achieve. However, even if one cannot achieve it, one must rely on this method to focus the mind as zazen (seated meditation). The Contemplation Sutra (Contemplation Sutra) says that whether one achieves it or not, one can eliminate immeasurable sins of birth and death and be born before all Buddhas. It also says that merely hearing the name of the urna (urna) eliminates immeasurable sins, let alone focusing the mind on it. Those who wish to practice should not have doubts and fears, thinking that they have no part in it. Amitabha Buddha (Amitabha Buddha) has a past vow power that allows those who practice this samadhi to achieve Pratyutpanna Samadhi (Pratyutpanna Samadhi). Pratyutpanna Samadhi is achieved by relying on three powers: first, the power of the Buddha; second, the power of the samadhi; and third, the power of one's own merits. The Contemplation Sutra (Contemplation Sutra) says that merely hearing the names of Amitabha Buddha (Amitabha Buddha) and the two Bodhisattvas (Bodhisattvas) can eliminate immeasurable sins of birth and death, let alone remembering them? If someone likes to practice other contemplations, they should follow their own wishes. After sitting in meditation, one can get up and perform Buddhist activities at will. If one wants to continue practicing contemplation, one can sit again without hindrance. If one is not accustomed to sitting in meditation, one can also practice walking and reciting the Buddha's name. One may see Amitabha Buddha (Amitabha Buddha) in a dream at night, as described in the scriptures.
The Repentance and Vow Ritual for Rebirth in the Pure Land
Postscript
(This method was compiled by myself and has been revised twice so far. The previous version was already published and widely circulated by the monk Qining of Yue. The preface begins by saying, 'I have presumptuously received the teachings of the patriarchs,' etc. Since the scope of the holy positions is vast, seeing the bowing and rising is relatively easy to tire, and the repentance and meditation methods have been reduced. I have retained all the old content. The current content is moderate in breadth and should be able to be circulated. Later sages should not be confused by the differences. Publishing, reviewing in detail, deleting, and supplementing, why dislike the meticulous wording. The time is the eighth year of Dazhong Xiangfu, the year of Yimao in the Tai Sui calendar, the second month.