T85n2827_凈土五會唸佛誦經觀行儀卷中．下
大正藏第 85 冊 No. 2827 凈土五會念佛誦經觀行儀卷中．下
No. 2827
凈土五會念佛誦經觀行儀卷中
南嶽沙門法照撰
佛說阿彌陀經(一名小無量壽經。後秦羅什法師譯。宗嘉元年。求那跋陀羅重譯。名阿彌陀經)。
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。離波多。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。
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。
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。
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。金銀琉璃頗梨合
【現代漢語翻譯】 現代漢語譯本 《凈土五會念佛誦經觀行儀》卷中
南嶽沙門法照 撰
佛說阿彌陀經（又名小無量壽經，後秦羅什法師譯。宗嘉元年，求那跋陀羅重譯，名阿彌陀經）。
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（Arahan）。眾所知識：長老舍利弗（Sariputra），摩訶目犍連（Mahamaudgalyayana），摩訶迦葉（Mahakasyapa），摩訶迦旃延（Mahakatyayana），摩訶俱絺羅（Mahakusthila），離波多（Revata），周利槃陀伽（Cūlapanthaka），難陀（Nanda），阿難陀（Ananda），羅睺羅（Rahula），憍梵波提（Gavampati），賓頭盧頗羅墮（Pindola Bharadvaja），迦留陀夷（Kalodayin），摩訶劫賓那（Mahakappina），薄拘羅（Bakkula），阿㝹樓馱（Aniruddha）。如是等諸大弟子，並諸菩薩摩訶薩（Bodhisattva-Mahasattva）：文殊師利法王子（Manjusri）阿逸多菩薩（Ajita Bodhisattva），干陀訶提菩薩（Gandhahasti Bodhisattva），常精進菩薩（Nityodyukta Bodhisattva）。與如是等諸大菩薩，及釋提桓因（Sakro devanam indrah）等無量諸天大眾俱。
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（Sukhavati）。其土有佛，號阿彌陀（Amitabha），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。』
『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。』
『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，金銀琉璃頗梨合
【English Translation】 English version 凈土五會念佛誦經觀行儀 Scroll Middle
Composed by Śramaṇa Fāzhào of Mount Nanyue
The Buddha Speaks the Amitabha Sutra (also known as the Smaller Sukhavativyuha Sutra. Translated by Dharma Master Kumarajiva of the Later Qin Dynasty. Re-translated by Gunabhadra in the first year of Zongjia, named the Amitabha Sutra).
Thus have I heard. At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti, together with a great assembly of twelve hundred and fifty Bhikshus (monks), all of whom were great Arhats (Arahan). They were well-known to the assembly: the elders Sariputra (Sariputra), Mahamudgalyayana (Mahamaudgalyayana), Mahakasyapa (Mahakasyapa), Mahakatyayana (Mahakatyayana), Mahakusthila (Mahakusthila), Revata (Revata), Cūlapanthaka (Cūlapanthaka), Nanda (Nanda), Ananda (Ananda), Rahula (Rahula), Gavampati (Gavampati), Pindola Bharadvaja (Pindola Bharadvaja), Kalodayin (Kalodayin), Mahakappina (Mahakappina), Bakkula (Bakkula), and Aniruddha (Aniruddha). These were the great disciples, along with Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) such as Manjusri Dharma Prince (Manjusri), Ajita Bodhisattva (Ajita Bodhisattva), Gandhahasti Bodhisattva (Gandhahasti Bodhisattva), and Nityodyukta Bodhisattva (Nityodyukta Bodhisattva). They were together with these great Bodhisattvas and countless great assemblies of devas, including Sakro devanam indrah (Sakro devanam indrah).
At that time, the Buddha told the elder Sariputra: 'From here, passing westward through hundreds of thousands of millions of Buddha-lands, there is a world called Sukhavati (Sukhavati). In that land, there is a Buddha named Amitabha (Amitabha), who is now teaching the Dharma. Sariputra, why is that land called Sukhavati? Because the beings in that country have no suffering, but only experience happiness, it is called Sukhavati.'
'Furthermore, Sariputra, the land of Sukhavati is surrounded by seven layers of railings, seven layers of nets, and seven rows of trees, all made of the four treasures. Therefore, that country is called Sukhavati.'
'Furthermore, Sariputra, in the land of Sukhavati, there are seven-jeweled ponds filled with the eight-merit water. The bottom of the ponds is purely paved with golden sand. The stairways on all four sides are made of gold, silver, lapis lazuli, and crystal combined.'
成。上有樓閣。亦以金銀琉璃頗梨車𤦲赤珠馬瑙而嚴飾之。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。
又舍利弗。彼佛國土。常作天樂。黃金為地。晝夜六時。而雨曼陀羅花。其國眾生。常以清旦。各以衣裓盛眾妙花。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。
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。聞是音已。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。
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
【現代漢語翻譯】 現代漢語譯本：建成之後，上面有樓閣，也用金、銀、琉璃、頗梨（水晶）、車磲（海貝）、赤珠（紅色珍珠）、瑪瑙來莊嚴修飾。池塘中的蓮花，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，微妙香潔。舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱），極樂國土成就了這樣的功德莊嚴。
又舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱），那個佛國，經常演奏天樂，以黃金為地，晝夜六個時辰，都下起曼陀羅花（天界的奇妙花朵）。那個國家的眾生，經常在清晨，各自用衣襟盛滿各種美妙的花，供養他方十萬億佛。在吃早飯的時候就回到自己的國家，然後吃飯、經行。舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱），極樂國土成就了這樣的功德莊嚴。
再次，舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱），那個國家常有種種奇妙雜色的鳥，如白鵠（天鵝）、孔雀、鸚鵡、舍利（鹙鷺）、迦陵頻伽（美妙的鳥）、共命之鳥（雙頭鳥）。這些鳥，晝夜六個時辰，發出和諧優雅的聲音，那聲音宣揚闡述著五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七菩提分（擇法覺分、精進覺分、喜覺分、輕安覺分、念覺分、定覺分、舍覺分）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）等等佛法。那個國土的眾生，聽到這些聲音后，都念佛、念法、念僧。舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱），你不要認為這些鳥真的是罪業報應所生。為什麼呢？那個佛國沒有三惡趣（地獄、餓鬼、畜生）。舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱），那個佛國尚且沒有三惡道的名稱，何況有真實的三惡道呢？這些眾鳥，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，變化所作。舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱），那個佛國，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。聽到這些聲音的人，都自然而然地生起唸佛、念法、念僧之心。舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱），那個佛國土成就了這樣的功德莊嚴。
舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱），你認為怎麼樣？那位佛為什麼號稱阿彌陀（無量）？舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱），那位佛的光明無量，照耀十方國土，沒有阻礙，所以號為阿彌陀（無量）。又舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱），那位佛的壽命，以及那裡人民的壽命，都是無量無邊的阿僧祇劫（極長的時間單位），所以叫做
【English Translation】 English version: Above it are pavilions, also adorned with gold, silver, lapis lazuli, crystal (spherical gem), tridacna (giant clam), red pearls, and agate. In the ponds are lotus flowers as large as chariot wheels, blue ones emitting blue light, yellow ones emitting yellow light, red ones emitting red light, and white ones emitting white light, subtle, fragrant, and pure. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), the Land of Ultimate Bliss is accomplished with such meritorious adornments.
Moreover, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), in that Buddha-land, heavenly music is constantly played, the ground is made of gold, and six times during the day and night, it rains Māndārava flowers (celestial flowers). The beings in that land, always in the early morning, each fill their robes with various wonderful flowers and offer them to hundreds of thousands of millions of Buddhas in other directions. Then, at mealtime, they return to their own country, eat their meals, and walk about. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), the Land of Ultimate Bliss is accomplished with such meritorious adornments.
Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), that land constantly has various wonderful and colorful birds: white swans, peacocks, parrots, śārikas (mynas), kalaviṅkas (birds with melodious voices), and jīvaṃjīvakas (birds with a shared life). These birds, six times during the day and night, emit harmonious and elegant sounds. These sounds proclaim and expound the Five Roots (faith, vigor, mindfulness, concentration, and wisdom), the Five Powers (power of faith, power of vigor, power of mindfulness, power of concentration, and power of wisdom), the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, vigor, joy, tranquility, concentration, and equanimity), and the Eightfold Noble Path (right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), and so forth. The beings in that land, upon hearing these sounds, all contemplate the Buddha, contemplate the Dharma, and contemplate the Saṅgha. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), do not think that these birds are actually born from the retribution of sins. Why is that? In that Buddha-land, there are no three evil destinies (hell, hungry ghosts, and animals). Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), that Buddha-land does not even have the name of the three evil paths, how much less could there be any reality to them? All these birds are created by Amitābha Buddha (the principal Buddha of the Pure Land sect) through transformation, wishing to propagate the sound of the Dharma. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), in that Buddha-land, a gentle breeze blows through the rows of jeweled 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 ten principal disciples of the Buddha, known for his wisdom), that Buddha-land is accomplished with such meritorious adornments.
Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), what do you think? Why is that Buddha called Amitābha (immeasurable)? Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), that Buddha's light is immeasurable, shining upon the lands of the ten directions without obstruction, therefore he is called Amitābha (immeasurable). Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), that Buddha's lifespan, and the lifespan of the people there, are immeasurable and boundless asaṃkhya kalpas (incalculable eons), therefore he is named
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。諸菩薩亦如是舍利弗。彼佛國土。成就如是功德莊嚴。
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。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。
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。
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。
{ "translations": [ "現代漢語譯本：阿彌陀（Amitabha，音譯，意為無量光或無量壽）。舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）。阿彌陀佛成佛以來，至今已經十劫（kalpa，佛教時間單位，極長的時間）。又舍利弗，那位佛有無量無邊的聲聞（sravaka，聽聞佛法而修行的弟子）弟子，他們都是阿羅漢（arhat，已證得解脫的聖者），其數量之多無法用算術來計算。諸位菩薩（bodhisattva，立志成佛的修行者）也同樣如此。舍利弗，那個佛國，成就瞭如此功德莊嚴。", "又舍利弗，在極樂國土（Sukhavati，阿彌陀佛的凈土）往生的眾生，都是阿鞞跋致（avaivartika，不退轉者，不會再退回較低的修行層次）。其中有很多是一生補處（ekajati-pratibaddha，指下一生即可成佛的菩薩）。他們的數量非常多，無法用算術來計算，只能用無量無邊阿僧祇劫（asamkhya-kalpa，佛教極長的時間單位）來說明。舍利弗，聽聞這些的眾生，應當發願往生那個國度。為什麼呢？因為可以和這些上善之人，聚集在一處。舍利弗，不能以少許的善根福德因緣，就能往生那個國度。舍利弗，如果有善男子善女人，聽聞宣說阿彌陀佛，執持名號，如果是一日，如果是二日，如果是三日，如果是四日，如果是五日，如果是六日，如果是七日，一心不亂，這個人臨命終時，阿彌陀佛，與諸位聖眾，顯現在他的面前。這個人臨終時，心不顛倒，就能往生阿彌陀佛極樂國土。舍利弗，我見到這個利益，所以說這些話。如果有眾生，聽聞這些話，應當發願往生那個國土。", "舍利弗，就像我現在這樣，讚歎阿彌陀佛不可思議的功德。東方也有阿閦鞞佛（Akshobhya，不動如來），須彌相佛（Sumeru-rupa Buddha），大須彌佛（Maha-Sumeru Buddha），須彌光佛（Sumeru-prabha Buddha），妙音佛（Suraghosa Buddha），像這樣恒河沙數（ganga-nadi-vala，比喻極多的數量）的諸佛，各自在他的國度，伸出廣長舌相，遍覆三千大千世界（tri-sahasra-maha-sahasra-loka-dhatu，佛教宇宙觀中的一個大世界），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。』", "舍利弗，南方世界，有日月燈佛（Candana-surya-pradipa Buddha），名聞光佛（Yasah-prabha Buddha），大焰肩佛（Maharciskandha Buddha），須彌燈佛（Sumeru-pradipa Buddha），無量精進佛（Ananta-virya Buddha），像這樣恒河沙數的諸佛，各自在他的國度。" ], "english_translations": [ "English version: 'Amitabha (Amitabha, translated as immeasurable light or immeasurable life). Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom). Since Amitabha Buddha attained Buddhahood, it has been ten kalpas (kalpa, a Buddhist unit of time, an extremely long time). Moreover, Sariputra, that Buddha has countless and boundless sravaka (sravaka, disciples who practice by hearing the Buddha's teachings) disciples, all of whom are arhats (arhat, saints who have attained liberation), and their number is beyond calculation. The bodhisattvas (bodhisattva, practitioners who aspire to become Buddhas) are also like this. Sariputra, that Buddha-land is adorned with such merits and virtues.'", "'Furthermore, Sariputra, all beings who are born in the Land of Ultimate Bliss (Sukhavati, Amitabha Buddha's Pure Land) are avaivartika (avaivartika, non-retrogressors, those who will not regress to lower levels of practice). Among them, many are ekajati-pratibaddha (ekajati-pratibaddha, bodhisattvas who will become Buddhas in their next life). Their number is very large and cannot be calculated, but can only be described by immeasurable and boundless asamkhya-kalpas (asamkhya-kalpa, an extremely long unit of time in Buddhism). Sariputra, those who hear this should make a vow to be born in that land. Why? Because they can gather in one place with these supreme virtuous people. Sariputra, one cannot be born in that land with only a small amount of good roots, blessings, and causes and conditions. Sariputra, if there are good men and good women who hear about Amitabha Buddha and hold onto his name, whether it is for one day, two days, three days, four days, five days, six days, or seven days, with a single-minded and undistracted mind, when this person is about to die, Amitabha Buddha, with all the holy beings, will appear before him. When this person dies, his mind will not be confused, and he will be reborn in Amitabha Buddha's Land of Ultimate Bliss. Sariputra, I see this benefit, so I say these words. If there are beings who hear these words, they should make a vow to be born in that land.'", "'Sariputra, just as I am now praising the inconceivable merits and virtues of Amitabha Buddha, in the east, there are also Akshobhya Buddha (Akshobhya, the Immovable Tathagata), Sumeru-rupa Buddha (Sumeru-rupa Buddha), Maha-Sumeru Buddha (Maha-Sumeru Buddha), Sumeru-prabha Buddha (Sumeru-prabha Buddha), Suraghosa Buddha (Suraghosa Buddha), and countless Buddhas like these, as many as the sands of the Ganges River (ganga-nadi-vala, a metaphor for an extremely large number), each in his own country, extending their broad and long tongues, covering the three-thousand great-thousand world system (tri-sahasra-maha-sahasra-loka-dhatu, a large world in Buddhist cosmology), speaking truthful words: \'You beings should believe in this sutra, which praises inconceivable merits and virtues and is protected and念 by all Buddhas.\''", "'Sariputra, in the southern world, there are Candana-surya-pradipa Buddha (Candana-surya-pradipa Buddha), Yasah-prabha Buddha (Yasah-prabha Buddha), Maharciskandha Buddha (Maharciskandha Buddha), Sumeru-pradipa Buddha (Sumeru-pradipa Buddha), Ananta-virya Buddha (Ananta-virya Buddha), and countless Buddhas like these, as many as the sands of the Ganges River, each in his own country.'" ] }
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。
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。如是等恒河沙等數諸佛。各于其國。出廣長舌相。遍覆三千大世界。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。
舍利弗。北方世界。有焰肩佛。最勝音佛。難阻佛。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。
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。
舍利弗。上方世界。有梵音佛。宿王佛。香上佛。香光佛。大焰肩佛。雜色寶花嚴身佛。娑羅樹王佛。寶花德佛。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。
舍利弗。于汝意云何。何故名一切諸佛所護念經。舍利弗。若
【現代漢語翻譯】 現代漢語譯本： 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。』 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。西方世界，有無量壽佛（Amitāyus，阿彌陀佛的別名，象徵無量壽命），無量相佛，無量幢佛，大光佛，大明佛，寶相佛，凈光佛。如是等恒河沙等數諸佛，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。』 舍利弗。北方世界，有焰肩佛，最勝音佛，難阻佛，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。』 舍利弗。下方世界，有師子佛，名聞佛，名光佛，達摩佛（Dharma，意為「法」），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。』 舍利弗。上方世界，有梵音佛，宿王佛，香上佛，香光佛，大焰肩佛，雜色寶花嚴身佛，娑羅樹王佛（Śāla，一種樹名），寶花德佛，見一切義佛，如須彌山佛（Sumeru，佛教宇宙觀中的中心山）。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。』 舍利弗。于汝意云何？何故名一切諸佛所護念經？舍利弗。若
【English Translation】 English version: They manifest the broad and long tongue, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings, should believe in this Sutra of Praises of Inconceivable Meritorious Virtues, which is protected and kept in mind by all Buddhas.' Śāriputra (one of the ten major disciples of the Buddha, known for his wisdom), in the Western World, there are Amitāyus Buddha (another name for Amitābha Buddha, symbolizing immeasurable life), Immeasurable Form Buddha, Immeasurable Banner Buddha, Great Light Buddha, Great Brightness Buddha, Jewel Form Buddha, Pure Light Buddha. Such Buddhas, as numerous as the sands of the Ganges, each in their own country, manifest the broad and long tongue, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings, should believe in this Sutra of Praises of Inconceivable Meritorious Virtues, which is protected and kept in mind by all Buddhas.' Śāriputra, in the Northern World, there are Flame Shoulder Buddha, Most Excellent Sound Buddha, Difficult to Obstruct Buddha, Sun Birth Buddha, Net Brightness Buddha. Such Buddhas, as numerous as the sands of the Ganges, each in their own country, manifest the broad and long tongue, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings, should believe in this Sutra of Praises of Inconceivable Meritorious Virtues, which is protected and kept in mind by all Buddhas.' Śāriputra, in the Lower World, there are Lion Buddha, Famous Buddha, Famous Light Buddha, Dharma Buddha (meaning 'the Law'), Dharma Banner Buddha, Dharma Holding Buddha. Such Buddhas, as numerous as the sands of the Ganges, each in their own country, manifest the broad and long tongue, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings, should believe in this Sutra of Praises of Inconceivable Meritorious Virtues, which is protected and kept in mind by all Buddhas.' Śāriputra, in the Upper World, there are Brahma Sound Buddha, Constellation King Buddha, Fragrance Above Buddha, Fragrance Light Buddha, Great Flame Shoulder Buddha, Various Colored Jewel Flower Adorned Body Buddha, Śāla Tree King Buddha (a type of tree), Jewel Flower Virtue Buddha, Seeing All Meaning Buddha, Sumeru Mountain Buddha (the central mountain in Buddhist cosmology). Such Buddhas, as numerous as the sands of the Ganges, each in their own country, manifest the broad and long tongue, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings, should believe in this Sutra of Praises of Inconceivable Meritorious Virtues, which is protected and kept in mind by all Buddhas.' Śāriputra, what do you think? Why is it called the Sutra Protected and Kept in Mind by All Buddhas? Śāriputra, if
有善男子善女人。聞是經受持者。及聞諸佛名者。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。應當發願愿生彼國土。
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。
眾等每誦經了。即第二會念佛一兩會。即誦后寶鳥相好二贊。應知。
佛說阿彌陀經一卷
那(上)謨菩(上)陀夜(藥可反下同)那(上)謨馱啰(上)摩夜那(上)謨僧伽夜那(上)摩阿(上)弭多婆(上)夜跢(丁可反下同)他伽(上)多夜阿(上)啰訶(上
【現代漢語翻譯】 現代漢語譯本： 『有善男子、善女人，聽聞這部經並受持的，以及聽聞諸佛名號的，這些善男子、善女人，都為一切諸佛共同護念，都能于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）得到不退轉。所以，舍利弗（Sariputra），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，這些人等，都能于阿耨多羅三藐三菩提得到不退轉，在那個國土，已經往生，現在往生，將來往生。所以，舍利弗，諸位善男子、善女人，如果有人有信心，應當發願往生那個國土。
『舍利弗，就像我現在這樣，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（Sakyamuni），能做甚難稀有的事情，能在娑婆（Saha）國土五濁惡世——劫濁、見濁、煩惱濁、眾生濁、命濁中，得到阿耨多羅三藐三菩提，為諸眾生，說這部一切世間難以相信的法。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，說此難信之法，這是甚難的事情！』佛說完這部經后，舍利弗以及諸位比丘（bhiksu），一切世間的天人、阿修羅（asura）等，聽聞佛所說，歡喜信受，作禮而去。
大眾每次誦經完畢，就進行第二會念佛一兩會，然後誦後面的寶鳥相好二贊，應當知曉。
佛說阿彌陀經一卷
那(上)謨菩(上)陀夜(藥可反下同)（Namo buddhaya，皈依佛）那(上)謨馱啰(上)摩夜（Namo dharmaya，皈依法）那(上)謨僧伽夜（Namo sanghaya，皈依僧）那(上)摩阿(上)弭多婆(上)夜（Namo Amitabhaya，皈依阿彌陀佛）跢(丁可反下同)他伽(上)多夜（Tathagataya，如來）阿(上)啰訶(上
【English Translation】 English version: 『If there are good men and good women who hear this sutra and uphold it, and who hear the names of all the Buddhas, these good men and good women will all be protected and念 by all the Buddhas, and they will all attain non-retrogression from anuttara-samyak-sambodhi (unexcelled, complete enlightenment). Therefore, Sariputra (Sariputra), you should all believe and accept my words, and what all the Buddhas have said. Sariputra, if there are people who have already made a vow, are now making a vow, or will make a vow in the future, wishing to be born in the land of Amitabha (Amitabha) Buddha, these people will all attain non-retrogression from anuttara-samyak-sambodhi, and in that land, they have already been born, are now being born, or will be born in the future. Therefore, Sariputra, if there are good men and good women who have faith, they should make a vow to be born in that land.』
『Sariputra, just as I now praise the inconceivable virtues of all the Buddhas, those Buddhas also praise my inconceivable virtues, and say this: Sakyamuni (Sakyamuni) Buddha is able to do extremely difficult and rare things, and in the Saha (Saha) land, in the evil world of the five turbidities—the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life—he attains anuttara-samyak-sambodhi, and for all beings, he speaks this Dharma that is difficult for all the world to believe. Sariputra, you should know that in the evil world of the five turbidities, I practice this difficult thing, attain anuttara-samyak-sambodhi, and for all the world, I speak this Dharma that is difficult to believe. This is an extremely difficult thing!』 After the Buddha spoke this sutra, Sariputra and all the bhiksus (bhiksu), and all the gods, humans, asuras (asura), and others in the world, heard what the Buddha said, and were filled with joy and faith, and they made obeisance and departed.
After the assembly finishes reciting the sutra each time, they then conduct the second session of Buddha-name recitation for one or two sessions, and then recite the two praises of the auspicious appearances of the jeweled birds. This should be known.
The Sutra of Amitabha Buddha Spoken by the Buddha, one fascicle.
Namo buddhaya (Namo buddhaya, Homage to the Buddha), Namo dharmaya (Namo dharmaya, Homage to the Dharma), Namo sanghaya (Namo sanghaya, Homage to the Sangha), Namo Amitabhaya (Namo Amitabhaya, Homage to Amitabha Buddha), Tathagataya (Tathagataya, Thus Come One), Arahate (Worthy of Offerings)
)羝三藐三菩(上)陀夜跢侄(地也反下同)他阿(上)弭唎(上)羝阿(上)弭唎都婆鼙(菩迷反下同)阿弭(上)唎跢三婆(上)鼙阿(上)弭唎跢鼻(菩弭反)迦讕羝伽弭你伽(上)伽(上)那(上)稽(居移反)鼙底(者你反)迦(上)嚟婆(上)啰(上)皤波跛叉(楚我反)焰迦嚟(一切惡業盡)娑訶
咒中諸口傍字皆依本音轉。舌言之無口者。依字讀之。右咒先已翻出流行。于晨朝楊枝凈口。散花燒香。佛像前𧿟跪合掌。日誦二七。若三七遍。滅四重五逆等罪。現身不為諸橫所惱。命終生無量壽國。永離女身。今更勘梵本。並對問婆羅門僧毗尼佛陀僧伽等。知此咒威力不可思議云。旦暮午時。各誦一百八遍。滅四重五逆。拔一切罪根。得生西方。若能精誠誦滿二十萬遍。則菩提牙生。證不退轉。滿三十萬遍。則面見阿彌陀佛。決定得生安樂凈土。此陀羅尼及功德能作法事時。不須誦之。
又往生西方記驗。此傳作法事時不在誦限知之。
昔長安睿法師。慧崇。僧顯。慧通。近至後周實禪師。西河鸞法師等。數百人。並生西方。綽禪師等。因鸞法師。得生西方。各率有緣。專修凈土之業。綽禪師又撰西方記驗。名安樂集流行。又晉朝遠法師。入盧山三十年不出。乃命同志白黑百有二十三
【現代漢語翻譯】 現代漢語譯本： 『羝三藐三菩（至高無上的正等覺）陀夜跢侄他，阿弭唎羝，阿弭唎都婆鼙，阿弭唎跢三婆鼙，阿弭唎跢鼻迦讕羝，伽弭你伽伽那稽鼙，底迦嚟婆啰皤波跛叉焰迦嚟娑訶。』
咒語中所有帶口字旁的字，都按照其本來的發音轉讀。沒有口字旁的舌音字，按照字面讀音。這個咒語之前已經翻譯出來並廣為流傳。在早晨用楊枝凈口后，散花燒香，在佛像前虔誠跪拜合掌，每天誦讀十四遍或二十一遍，可以消除四重五逆等罪。今生不會被各種橫禍所困擾，命終后往生無量壽佛國，永遠脫離女身。現在重新校對梵文版本，並請教婆羅門僧人毗尼佛陀僧伽等人，得知此咒的威力不可思議。早晚中午，各誦一百零八遍，可以消除四重五逆，拔除一切罪根，得以往生西方。如果能夠精誠誦滿二十萬遍，則菩提牙生，證得不退轉。誦滿三十萬遍，則能面見阿彌陀佛，決定得生安樂凈土。這個陀羅尼及其功德，在做法事的時候，不需要誦唸。
又據往生西方的記載驗證，此傳承認為做法事時不在誦唸的限制之內。
從前的長安睿法師、慧崇、僧顯、慧通，到後來的後周實禪師、西河鸞法師等數百人，都往生西方。綽禪師等人，因為鸞法師的緣故，得以往生西方，各自帶領有緣之人，專修凈土之業。綽禪師又撰寫了《西方記驗》，名為《安樂集》並廣為流傳。還有晉朝的遠法師，進入廬山三十年沒有出來，於是命同志白黑一百二十三人。
【English Translation】 English version: 'Dhyāni Samyak Sambodhi Taya Tad-yathā, Amrita Dhyāni, Amrita Udbhave, Amrita Sambhave, Amrita Nibhih Kālande, Gāmini Gagana Keerti, Tīkāri Bhara Pāpa Kshayam Kari Soha.'
All syllables with a 'mouth' radical in the mantra should be pronounced according to their original sounds. Lingual sounds without the 'mouth' radical should be read according to the written character. This mantra has been previously translated and widely circulated. In the morning, after cleansing the mouth with a willow branch, scatter flowers, burn incense, and kneel reverently with palms together before the Buddha image. Recite it fourteen or twenty-one times daily to eradicate the four major offenses and the five rebellious acts. In this life, one will not be troubled by various misfortunes, and upon death, one will be reborn in the Land of Immeasurable Life (Amitabha's Pure Land), forever freed from the female form. Now, after re-examining the Sanskrit version and consulting with Brahmin monks, Vinaya Buddhasangha, and others, it is known that the power of this mantra is inconceivable. Reciting it one hundred and eight times each morning, noon, and evening can eradicate the four major offenses and the five rebellious acts, uproot all roots of sin, and attain rebirth in the West. If one can sincerely recite it two hundred thousand times, the Bodhi sprout will grow, and one will attain non-retrogression. Reciting it three hundred thousand times will allow one to see Amitabha Buddha face to face and নিশ্চিতly attain rebirth in the Land of Bliss. This Dharani and its merits do not need to be recited during Dharma ceremonies.
Furthermore, according to records verifying rebirth in the West, this tradition believes that the recitation is not limited during Dharma ceremonies.
In the past, Dharma Master Rui of Chang'an, Hui Chong, Seng Xian, Hui Tong, and later, Chan Master Shi of the Later Zhou Dynasty, Dharma Master Luan of Xihe, and hundreds of others were all reborn in the West. Chan Master Chuo and others, due to Dharma Master Luan, were able to be reborn in the West, each leading those with affinity to diligently cultivate the Pure Land practice. Chan Master Chuo also compiled 'Records of Verification of the West,' titled 'Collection of Peace and Bliss,' which became widely circulated. Furthermore, Dharma Master Yuan of the Jin Dynasty entered Mount Lu and did not emerge for thirty years, so he instructed one hundred and twenty-three fellow practitioners, both lay and monastic.
人。立誓期于西方。鑿山銘愿。至陳天嘉年。盧山珍禪師。于坐時見人乘船往西方。乃求附載。報云。法師未誦阿彌陀經。不得去也。因即誦此經應二萬遍。未終四七日前四。更有神人。從西方送一白銀臺來。空中明過於日。告云。法師壽終。當乘此往生阿彌陀佛國。故來相示。令知定生。臨命終時。白黑咸聞異香數日。其夜峰頂寺咸見一谷中有數十炬火。大如車輪。尋驗古今往西方者非一。多見化佛徒眾來迎。靈瑞如傳不可繁錄。因珍禪師於此經有驗故略述。此以悟來喆助往生之志耳。
寶鳥贊(依阿彌陀經)
極樂莊嚴間雜寶(彌陀佛) 實是希有聞未聞(彌陀佛彌陀佛) 寶鳥臨空贊佛會(彌陀佛) 哀怨雅亮發人心(彌陀佛彌陀佛) 晝夜連聲無有息(彌陀佛) 文文句句理相同(彌陀佛彌陀佛) 或說五根七覺分(下己準前和) 或說八聖慈悲門(己下準前和)
或說他方雜惡道 或說地獄對人天 或說散善波羅蜜 或說定慧入深禪 或說長時修苦行 或說無上菩提因 菩薩聲聞聞此法 處處分身轉法輪 愿此法輪相續轉 道場眾生等益長年 眾等迴心生凈土 手執香花往西方
眾等誦彌陀經了。即誦寶鳥贊。誦諸讚了發願。具在贊后即散。
【現代漢語翻譯】 現代漢語譯本： 有人立誓往生西方極樂世界，在山崖上鑿刻銘文以表達願望。到了陳朝天嘉年間，盧山珍禪師在禪坐時看見有人乘船前往西方，於是請求搭乘。船上的人告訴他：『法師您沒有誦讀《阿彌陀經》，不能去。』於是禪師開始誦讀此經，應驗誦滿二萬遍。未到四七二十八天前，更有神人從西方送來一個白銀蓮臺，空中光明勝過太陽，告知禪師：『法師您壽命終結時，將乘坐此蓮臺往生阿彌陀佛國，故此來向您預示，讓您知道必定往生。』臨命終時，寺院僧人和百姓都聞到奇異的香氣，持續數日。當晚，峰頂寺的所有人都看見一個山谷中有數十個火炬，大如車輪。尋訪考證古今往生西方的人，不止一人見到化佛和徒眾前來迎接，這些靈異祥瑞的記載太多，無法一一列舉。因為珍禪師誦讀此經有靈驗，所以略述此事，以此啓發有志之士幫助往生。
寶鳥贊（依據《阿彌陀經》）
極樂世界莊嚴，間雜著各種珍寶（彌陀佛（Amitabha Buddha）），實在是稀有，前所未聞（彌陀佛（Amitabha Buddha），彌陀佛（Amitabha Buddha））。 寶鳥在空中讚頌佛的集會（彌陀佛（Amitabha Buddha）），哀婉動聽的聲音觸動人心（彌陀佛（Amitabha Buddha），彌陀佛（Amitabha Buddha））。 晝夜連聲沒有停息（彌陀佛（Amitabha Buddha）），字字句句道理相同（彌陀佛（Amitabha Buddha），彌陀佛（Amitabha Buddha））。 或者宣說五根、七覺支（下面自己依照前面唱和）。 或者宣說八聖道、慈悲之門（下面自己依照前面唱和）。
或者宣說他方世界的各種惡道，或者宣說地獄、人、天。 或者宣說散善波羅蜜（paramita），或者宣說定慧進入深禪。 或者宣說長時間修行苦行，或者宣說無上菩提的因。 菩薩（Bodhisattva）、聲聞（Śrāvaka）聽聞此法，處處分身轉法輪（Dharmacakra）。 愿此法輪相續不斷地運轉，道場的眾生都能增長福慧。 大眾一心迴向往生凈土，手執香花前往西方。
大眾誦讀《彌陀經》完畢，就誦讀《寶鳥贊》。誦讀各種贊文完畢后發願，內容都寫在贊文之後，然後解散。
【English Translation】 English version: A person vowed to be reborn in the Western Pure Land, carving inscriptions on the mountain cliffs to express their wish. During the Tianjia era of the Chen dynasty, Chan Master Lu Shan Zhen saw people traveling westward by boat during meditation, so he asked to join them. The people on the boat told him, 'Venerable Master, you have not recited the Amitabha Sutra, so you cannot go.' Thereupon, the Chan Master began reciting this sutra, fulfilling the requirement of reciting it 20,000 times. Before the twenty-eighth day of the fourth seven-day period, a divine being from the West sent a silver lotus platform, its light in the sky brighter than the sun, and informed the Chan Master, 'Venerable Master, when your life ends, you will ride this lotus platform to be reborn in the Amitabha Buddha's (Amitabha Buddha) land, so I have come to foretell this to you, so that you know you will certainly be reborn.' When his life was about to end, the monks and laypeople of the temple all smelled a strange fragrance that lasted for several days. That night, everyone at the Peak Temple saw dozens of torches in a valley, as large as cartwheels. Investigating and verifying those who have been reborn in the West throughout history, more than one person has seen the manifested Buddha and his disciples coming to greet them. There are too many records of these miraculous and auspicious events to list them all. Because Chan Master Zhen experienced the efficacy of reciting this sutra, this matter is briefly described to inspire those with aspirations to help others be reborn.
Praise of the Jewel Birds (Based on the Amitabha Sutra)
The Land of Ultimate Bliss is adorned, interspersed with various jewels (Amitabha Buddha (Amitabha Buddha)), truly rare and unheard of (Amitabha Buddha (Amitabha Buddha), Amitabha Buddha (Amitabha Buddha)). The jewel birds in the sky praise the Buddha's assembly (Amitabha Buddha (Amitabha Buddha)), their mournful and beautiful voices touch people's hearts (Amitabha Buddha (Amitabha Buddha), Amitabha Buddha (Amitabha Buddha)). Day and night, their voices continue without ceasing (Amitabha Buddha (Amitabha Buddha)), every word and phrase has the same meaning (Amitabha Buddha (Amitabha Buddha), Amitabha Buddha (Amitabha Buddha)). Or they speak of the Five Roots and Seven Factors of Enlightenment (below, repeat the refrain as before). Or they speak of the Eightfold Noble Path and the Gate of Compassion (below, repeat the refrain as before).
Or they speak of the various evil paths in other worlds, or they speak of hells, humans, and heavens. Or they speak of scattered good deeds and pāramitās (paramita), or they speak of entering deep samādhi (Samadhi) through concentration and wisdom. Or they speak of cultivating ascetic practices for a long time, or they speak of the cause of unsurpassed bodhi (Bodhi). Bodhisattvas (Bodhisattva) and Śrāvakas (Śrāvaka) hear this Dharma, manifesting bodies everywhere to turn the Dharma wheel (Dharmacakra). May this Dharma wheel continue to turn without ceasing, may the beings in the dojo increase in blessings and wisdom. May all of us turn our hearts towards rebirth in the Pure Land, holding incense and flowers to go to the West.
After the assembly finishes reciting the Amitabha Sutra, they recite the Praise of the Jewel Birds. After reciting the various praises, they make vows, the content of which is written after the praises, and then they disperse.
第八贊佛得益門 難曰。如說修行。理實明矣。仰信專行。今贊佛之時。有何益焉。答曰。利益無邊。說不可盡。略而言之。旦諸佛世尊名聞滿十方。饒益眾生。稱歎無窮盡。一切眾生類。無不宗奉者何旨。寔由過去為凡夫時。以身意口業贊佛。及眾生不毀於他人由斯贊功德。今速成佛道。還令眾生恭敬尊重而讚歎。故佛本行經云。釋迦菩薩翹一足。讚歎底沙佛故。贊曰。
天地此界多聞室 逝宮天處十方無 丈夫牛王大沙門 尋地山林遍無等
說此贊。贊彼佛已。超彌勒九劫。速得成佛。是知。贊佛功德。豈可稱量。更有贊佛得益。具在諸經。今之四眾。若贊佛時。現世為人恭敬仰瞻。命終之時佛來迎接。定生極樂世界。身真金色。舌相廣長。詞辯縱橫。得無礙智。世界莊嚴。盡皆七寶。名聞廣大。普遍十方。一切眾生。無不尊重讚歎。何以故。由今贊佛。得生佛家。速成佛故。因感果故。智者當知 白諸眾等。此後諸贊。隨此彌陀觀經一期法事竟。就此諸贊之中。有文長者。行人臨時不得多誦。文少者即誦徹。文長者略之。大意如此。正作法事之時。不得盡誦經贊寶鳥相好兩贊。二經之後各為初首已空凈土樂贊。誦彌陀經及諸讚了。即誦此贊。誦此贊竟。即誦導和上禮讚。發願即散。六根
【現代漢語翻譯】 現代漢語譯本 第八贊佛得益門 難曰：如您所說，修行之理確實明瞭。一心仰信，專心修行。如今讚頌佛陀，又有何益處呢？答曰：利益無邊無際，難以盡述。簡而言之，諸佛世尊的名聲傳遍十方，饒益眾生，稱揚讚歎無窮無盡。一切眾生無不尊崇信奉，這是什麼原因呢？實在是因為過去作為凡夫時，以身、意、口三業讚頌佛陀，並且不詆譭他人。由於這樣的讚頌功德，如今才能迅速成就佛道，並且還能讓眾生恭敬尊重地讚歎。所以《佛本行經》中說，釋迦菩薩曾翹起一隻腳，讚歎底沙佛（Dīpankara Buddha，錠光佛）。因此有贊曰： 『天地此界多聞室，逝宮天處十方無，丈夫牛王大沙門，尋地山林遍無等。』 說了這個讚頌，讚歎了底沙佛之後，超越彌勒佛（Maitreya，未來佛）九劫，迅速成就佛果。由此可知，讚頌佛陀的功德，豈能用言語衡量？更有讚頌佛陀所得的利益，詳細記載在各種經典之中。如今的四眾弟子，如果讚頌佛陀，現世為人所恭敬仰慕，命終之時佛陀會親自來迎接，必定往生極樂世界，身呈真金色，舌相廣長，言辭辯才縱橫無礙，獲得無礙智慧，世界莊嚴，全部都是七寶所成，名聲廣大，普遍十方，一切眾生無不尊重讚歎。為什麼呢？因為如今讚頌佛陀，得以生於佛家，迅速成就佛果。這是因感果的緣故，智者應當明白。告訴各位，此後的各種讚頌，隨著《彌陀觀經》（Amitāyurdhyāna Sūtra）的一期法事結束。就這些讚頌之中，如果文句較長，修行人在臨時不宜多誦。文句較短的，就可以全部誦完。文句較長的，可以省略一些。大意就是這樣。正在做法事的時候，不得全部誦完《經贊寶鳥相好兩贊》。兩部經之後，各自先誦《已空凈土樂贊》。誦完《彌陀經》及各種讚頌之後，就誦此贊。誦完此贊之後，就誦導和尚禮讚，發願之後就結束。六根
【English Translation】 English version The Eighth Gate of Praising the Buddha and Gaining Benefits. Question: As you say, the principle of practice is indeed clear. We wholeheartedly believe and diligently practice. Now, what benefit is there in praising the Buddha? Answer: The benefits are boundless and cannot be fully described. In short, the Buddhas and World-Honored Ones' fame fills the ten directions, benefiting sentient beings, and their praises are endless. All sentient beings revere and uphold them. What is the reason for this? It is because in the past, when they were ordinary beings, they praised the Buddha with their body, mind, and speech, and did not slander others. Due to the merit of such praise, they now quickly attain Buddhahood and cause sentient beings to respectfully praise them. Therefore, the Buddha's Acts says that Śākyamuni Bodhisattva (釋迦菩薩) stood on one foot and praised Dīpankara Buddha (底沙佛). Thus, there is a verse: 'Heaven and earth, this realm is a chamber of much learning, the departed palace, heavenly abode, is nowhere in the ten directions, the hero, the king of oxen, the great śrāmaṇa (沙門), searching the earth, forests, everywhere without equal.' Having spoken this praise and praised that Buddha, he surpassed Maitreya (彌勒) by nine kalpas (劫) and quickly attained Buddhahood. From this, it is known that the merit of praising the Buddha cannot be measured. There are more benefits to be gained from praising the Buddha, which are detailed in various scriptures. Now, if the fourfold assembly praises the Buddha, they will be respected and admired by people in this life, and at the time of death, the Buddha will come to greet them, and they will surely be reborn in the Pure Land of Ultimate Bliss, with a body of true golden color, a broad and long tongue, eloquence and unobstructed wisdom, a world adorned entirely with the seven treasures, and a great reputation that spreads throughout the ten directions. All sentient beings will respect and praise them. Why? Because by praising the Buddha now, they are born into the Buddha's family and quickly attain Buddhahood. This is the cause and effect. The wise should understand this. Tell everyone that after these praises, following the conclusion of the one-period Dharma service of the Amitāyurdhyāna Sūtra (彌陀觀經), among these praises, if the text is long, practitioners should not recite too much at that time. If the text is short, they can recite it completely. If the text is long, they can omit some parts. The general idea is like this. When performing the Dharma service, do not recite all of the Sūtra, the Praise of Jeweled Birds, and the Praise of Auspicious Marks. After the two sūtras, first recite the Praise of the Joy of the Empty Pure Land. After reciting the Amitābha Sūtra (彌陀經) and the various praises, then recite this praise. After reciting this praise, then recite the Guidance of the Preceptor's Praise, make vows, and then conclude. Six senses.
讚誦觀經及諸讚了。即誦此贊。誦此贊竟。即誦琮法師禮讚發願即散。平誦亦得。若中間諸贊。任意臨時取捨用之得耳。眾等已后每誦一讚竟。即唸佛三五十口。應知。
觀經十六觀贊(依觀經各誦少多)
釋凈遐
第一初觀日在西(阿彌陀佛) 端身正坐去昏迷(阿彌陀佛)(南無阿彌陀佛) 見時欲沒如懸鼓(阿彌陀佛) 令心堅住莫高低(阿彌陀佛)(南無阿彌陀佛) 第二觀水本澄清(阿彌陀佛) 想水為冰理易成(阿彌陀佛)(南無阿彌陀佛) 令冰映作琉璃地(準前) 分明還見寶幢擎 第三寶地間黃金 六時花雨滿瓊林 分輝變作空中樂 簫管能清道者心 第四寶樹七重行 布葉垂條異色先 花果四時皆具足 風來林下更飛香 第五當觀七寶池 清冷八德不思議 渠流悉是金沙水 水上花開無盡時 第六應觀眾寶樓 珠軒玉砌碧空秋 天樂奏時清夜響 法音微妙勸修勤 第七專觀花座開 檀金為葉玉為臺 寶幢上覆真珠網 莊嚴只擬為如來 第八寶像色圓珠 萬法皆從心想生 若見其身花上坐 甚深三昧自然成 第九彌陀法主身 相好光明無等倫 唸佛眾生皆攝取 心常不捨有緣人 第十觀音補處尊
【現代漢語翻譯】 現代漢語譯本 讚誦《觀經》以及各種讚歌完畢后，就誦讀此贊。誦讀此贊完畢后，就誦讀琮法師的禮讚發願文，然後解散。也可以平緩地誦讀。如果中間有其他的讚歌，可以隨意臨時取捨使用。大眾以後每次誦讀完一首讚歌，就念佛三五十聲，應當知曉。
《觀經》十六觀贊（根據《觀經》各觀的內容誦讀多少）
釋凈遐
第一觀，初觀日落在西方（阿彌陀佛）， 端正身姿坐好去除昏沉迷惑（阿彌陀佛）（南無阿彌陀佛）。 觀想太陽將要落山像懸掛的鼓（阿彌陀佛）， 使心堅定安住不要忽高忽低（阿彌陀佛）（南無阿彌陀佛）。 第二觀，觀想水本來是清澈的（阿彌陀佛）， 觀想水變成冰的道理容易成就（阿彌陀佛）（南無阿彌陀佛）。 使冰映照成為琉璃地（同前），分明還能看見寶幢擎立。 第三觀，寶地上佈滿黃金，六個時辰都下著花雨，充滿美玉般的樹林。 光輝變幻成空中的音樂，簫管的聲音能夠清凈修行者的心。 第四觀，寶樹有七重排列，樹葉和枝條展現出不同的顏色。 花和果實四季都具備，風吹來時，樹林下更加飄散著香氣。 第五觀，應當觀想七寶池（Qibao chi），清澈寒冷具備八種功德，不可思議。 水渠里流淌的都是金沙水，水面上花朵開放沒有窮盡的時候。 第六觀，應當觀想眾寶樓，珠簾玉砌，碧空如秋。 天樂演奏時，清夜裡響亮，法音微妙，勸勉修行精進。 第七觀，專心觀想花座開放，用檀香金做葉子，美玉做臺。 寶幢上面覆蓋著真珠網，這樣的莊嚴只是爲了迎接如來（Rulai）。 第八觀，寶像的顏色像圓潤的珠子，萬法都從心中所想而生。 如果看見佛身在花上端坐，甚深的三昧（Sanmei）自然成就。 第九觀，彌陀（Mituo）法主的身軀，相好光明沒有能與之相比的。 唸佛的眾生都攝取不捨棄，心中常常不捨棄有緣之人。 第十觀，觀音（Guanyin）是補處尊者，
【English Translation】 English version After praising the Sutra of Contemplation and all the praises, then recite this praise. After reciting this praise, then recite the praise and aspiration of Dharma Master Cong, and then disperse. It can also be recited calmly. If there are other praises in the middle, they can be used at will. After each praise, the assembly should recite the Buddha's name thirty to fifty times. You should know this.
Praise of the Sixteen Contemplations of the Contemplation Sutra (recite more or less according to the content of each contemplation in the Contemplation Sutra)
釋凈遐 (Shi Jingxia)
First Contemplation: Initially contemplate the sun setting in the west (Amitabha Buddha), Sit upright and properly to dispel drowsiness and confusion (Amitabha Buddha) (Namo Amitabha Buddha). Visualize the sun about to set like a suspended drum (Amitabha Buddha), Make the mind firm and stable, not high or low (Amitabha Buddha) (Namo Amitabha Buddha). Second Contemplation: Contemplate that water is originally clear (Amitabha Buddha), The principle of visualizing water turning into ice is easy to achieve (Amitabha Buddha) (Namo Amitabha Buddha). Make the ice reflect as a land of lapis lazuli (same as before), and clearly see the jeweled banner being held up. Third Contemplation: The jeweled ground is interspersed with gold, and at six times of the day, flower rain fills the jade-like forest. The radiance transforms into music in the sky, and the sound of flutes can purify the mind of the practitioner. Fourth Contemplation: The jeweled trees are arranged in seven rows, and the leaves and branches display different colors. Flowers and fruits are fully present in all four seasons, and when the wind blows, fragrance spreads even more under the forest. Fifth Contemplation: One should contemplate the Seven Treasure Pond (Qibao chi), clear and cold, possessing eight virtues, inconceivable. The channels flow with golden sand water, and flowers bloom on the water endlessly. Sixth Contemplation: One should contemplate the Many Treasure Pavilion, with pearl curtains and jade steps, the blue sky like autumn. When heavenly music is played, it resounds in the clear night, and the Dharma sound is subtle, encouraging diligent practice. Seventh Contemplation: Focus on contemplating the opening of the flower seat, using sandalwood gold as leaves and jade as the base. The jeweled banner is covered with a pearl net, such adornment is only to welcome the Tathagata (Rulai). Eighth Contemplation: The color of the jeweled image is like a round pearl, and all dharmas arise from the mind's thoughts. If one sees the Buddha's body sitting on the flower, profound Samadhi (Sanmei) will naturally be achieved. Ninth Contemplation: The body of Amitabha (Mituo), the Dharma Lord, has excellent marks and light that are unparalleled. He gathers and does not abandon all sentient beings who recite the Buddha's name, and constantly does not abandon those who have affinity. Tenth Contemplation: Avalokiteshvara (Guanyin) is the Bodhisattva destined to become the next Buddha,
身同佛想妙難論 頂戴如來心敬重 慈光恒住大悲門 十一勢至大威雄 輔翼長時振六通 世界動搖應度者 光明常照行人中 十二觀身自往生 蓮花開合極分明 端坐湛然心不動 臨終當見佛來迎 十三丈六紫金容 真化由來不二縱 但使隨心觀了了 法身妙相自颙颙 十四生人行業高 上品三心種姓豪 百法明門歡喜地 金剛定力轉堅牢 十五生居九品中 凈戒董心業始融 善友教令回愿住 須臾不覺坐蓮宮 十六下生位最卑 業障難消惠發遲 十念蓮胎雖住劫 花開還得悟無為
阿彌陀經贊(依阿彌陀經)
釋凈遐
釋迦調御大慈尊(阿彌陀佛) 救世先開凈土門(阿彌陀佛)(南無阿彌陀佛) 欲說莊嚴極樂國(阿彌陀佛) 其時正在給孤園(阿彌陀佛)(南無阿彌陀佛) 法輪將興多聽徒(準前) 無量諸天大眾俱 第一聲聞舍利子 上乘菩薩是文殊 初告真宗當爾時 西方過此十俱胝 世界莊嚴名極樂 彌陀在彼不思議 其國眾生苦已除 清閑勝妙樂無餘 晝夜修行超八難 色相端嚴盡一如 七重行樹七重欄 寶蓋垂空寶網[革*怠] 但是有緣㫮得見 慇勤學者用心觀 人至乘花坐
【現代漢語翻譯】 現代漢語譯本 身同佛想，玄妙之處難以言論。 頂戴如來（Tathagata，佛的稱號）的心，充滿敬重，慈悲的光芒恒常照耀在大悲之門。 十一面觀音勢至菩薩（Ekadasamukha Avalokitesvara），具有大威神力，輔佐佛法，長久地展現六神通。 世界動搖時，應被救度的人們，光明常照耀在修行者的心中。 十二觀想自身往生，蓮花的開放與閉合極其分明。 端正地靜坐，內心湛然不動，臨終時應當見到佛來迎接。 十三觀想丈六金身（通常指佛像的高度），紫磨金色的容貌，真身與化身本來就不是兩種不同的存在。 只要用心觀想得清清楚楚，法身的妙相自然顯現。 十四觀想往生之人，行業高尚，上品往生者具備三種心，種姓高貴。 通達百法明門，心生歡喜，金剛般的定力更加堅固。 十五觀想往生之人，居住在九品蓮花之中，以清凈的戒律約束內心，業障開始消融。 善友的教導，使他回心轉意，安住在願力之中，不知不覺間就已坐在蓮花宮中。 十六觀想下品往生之人，地位最為卑微，業障難以消除，智慧開發遲緩。 即使以十念往生，在蓮胎中停留很長時間，蓮花開放時，最終也能領悟到無為的境界。
《阿彌陀經贊》（依據《阿彌陀經》）
釋凈遐
釋迦調御大慈尊（Sakyamuni，調伏眾生的大慈大悲的佛陀） 救度世人，首先開啟凈土之門（阿彌陀佛，Amitabha）(南無阿彌陀佛，Namo Amitabha) 想要宣說莊嚴的極樂世界（阿彌陀佛，Amitabha） 當時正在給孤獨園（Jetavana Vihara）（阿彌陀佛，Amitabha）(南無阿彌陀佛，Namo Amitabha) 法輪將要興盛，眾多聽法的人聚集（同前），無量的諸天大眾都來了。 第一聲聞弟子是舍利子（Sariputra），上乘菩薩是文殊菩薩（Manjusri）。 最初宣講真實宗義的時候，從西方經過十俱胝（koti，印度計數單位，一俱胝等於一千萬）的國土。 有一個世界莊嚴美好，名為極樂世界，阿彌陀佛（Amitabha）在那裡，不可思議。 那個國度的眾生，痛苦已經消除，清凈安閑，殊勝美妙，快樂無餘。 日夜精進修行，超越八難，色相端正莊嚴，完全一樣。 七重行樹，七重欄桿，寶蓋垂掛空中，寶網交織。 只要是有緣之人，都能夠見到，希望勤奮學習的人用心觀想。 人們最終會乘著蓮花而坐。
【English Translation】 English version The thought of being one with the Buddha is subtle and difficult to discuss. With a heart full of reverence, I bow to the Tathagata (Buddha's title), whose compassionate light constantly shines upon the gate of great compassion. The Eleven-Faced Avalokitesvara (Ekadasamukha Avalokitesvara) possesses great power, assisting the Dharma and perpetually manifesting the six supernormal powers. When the world shakes, the beings who should be saved are constantly illuminated by the light in the hearts of practitioners. The twelfth contemplation is on oneself being reborn, with the opening and closing of the lotus flower being extremely clear. Sitting upright in serene stillness, the mind remains undisturbed. At the moment of death, one should see the Buddha coming to greet them. The thirteenth contemplation is on the sixteen-foot golden body (usually referring to the height of a Buddha statue), with a purplish-golden appearance. The true body and the manifested body are originally not two different existences. As long as one contemplates clearly with the mind, the wondrous appearance of the Dharma body will naturally manifest. The fourteenth contemplation is on those reborn, whose actions are noble. Those reborn in the highest grade possess the three minds and are of noble lineage. Having mastered the Hundred Dharmas Bright Gate, joy arises in the heart, and the diamond-like samadhi becomes even more firm. The fifteenth contemplation is on those reborn, residing in the nine grades of lotus flowers, restraining the mind with pure precepts, and the karmic obstacles begin to dissolve. The teachings of good friends cause them to turn their minds and dwell in their vows, and unknowingly, they are already sitting in the lotus palace. The sixteenth contemplation is on those reborn in the lowest grade, whose status is the most humble, whose karmic obstacles are difficult to eliminate, and whose wisdom develops slowly. Even if they are reborn with ten recitations and remain in the lotus womb for a long time, when the lotus flower opens, they will eventually realize the state of non-action.
Praise of the Amitabha Sutra (Based on the Amitabha Sutra)
By:釋淨遐 (Shi Jingxia)
Sakyamuni (Sakyamuni), the Great Compassionate One who tames and subdues (Buddha) To save the world, first open the door to the Pure Land (Amitabha, Amitabha) (Namo Amitabha, Namo Amitabha) Wanting to proclaim the adorned Land of Ultimate Bliss (Amitabha, Amitabha) At that time, it was in Jeta Grove (Jetavana Vihara) (Amitabha, Amitabha) (Namo Amitabha, Namo Amitabha) The Dharma wheel is about to flourish, and many listeners gather (as before), countless heavenly beings and great assemblies have come. The foremost Sravaka disciple is Sariputra (Sariputra), and the supreme Bodhisattva is Manjusri (Manjusri). When first proclaiming the true doctrine, passing through ten kotis (koti, an Indian unit of counting, one koti equals ten million) of lands from the West. There is a world adorned and beautiful, named the Land of Ultimate Bliss, where Amitabha (Amitabha) resides, inconceivable. The beings of that land have eliminated suffering, are pure and peaceful, supremely wonderful, and have endless joy. Practicing diligently day and night, transcending the eight difficulties, their appearances are upright and dignified, completely the same. Seven rows of trees, seven layers of railings, jeweled canopies hanging in the air, jeweled nets intertwined. As long as one has affinity, they can all see it, hoping that diligent learners will contemplate with their hearts. People will eventually ride the lotus flower and sit.
寶林 天來奏樂曲幽深 六度已能調六律 八正還將和八音 寶池德水底砂新 蓮開光色似車輪 菩薩端然花上坐 看時總是往生人 彌陀凈土法王家 願力莊嚴發道牙 碧玉樓中飛寶座 黃金地上雨天花 收得天花衣裓盛 六通如意覺身輕 供養他方諸佛已 還來本國飯經行 眾鳥和鳴應六時 清音演法妙難思 五方五根並七覺 甚深八聖入無為 眾等同時聽法音 聞者皆生唸佛心 化鳥本非三惡趣 彌陀宣暢法流深 微風吹動寶林清 響飏如天奏樂聲 一一更無宣別法 處處唯聞唸佛名 彌陀壽量實無邊 國中人眾亦同然 成道於今經十劫 光照恒沙法界圓 菩薩聲聞眾甚多 為求解脫見彌陀 算數不能知量限 余方諸佛亦來過 傳聞凈剎甚清真 儘是阿鞞跋致人 一生補處修三昧 證得金剛最後身 善根福少理難生 七日專須唸佛名 若至臨終心不亂 彌陀決定自相迎 十號彌陀酬昔因 六方諸佛證成真 舌相廣長無妄語 如來護念信心人 世界無常難久留 唯鬚髮愿早勤求 已生當生皆不退 豈限今修與未修 諸佛同時贊釋迦 能於五濁救娑婆 說此世間難信法 咸令覺悟念彌陀 法
藏敷陳義已圓 阿難從此演真詮 大眾俱欣皆頂戴 如來囑遣廣流傳
維摩贊(依維摩經)
佛國凈土從心現(難思議) 種種莊嚴心裡生(難思議維摩詰) 足指按地三千界(難思議) 虛空性海坐花臺(難思議) 毗耶離城方丈室(難思議) 有一居士號維摩(維摩詰) 託病現身而有疾(難思議) 國主王子悉來過(難思議) 無量聲聞菩薩眾(難思議) 欲遣問疾不堪任(維摩詰) 唯有文殊入敢問(難思議) 居士所疾是何因(難思議) 答曰病從癡愛起(難思議) 我病非有亦非無(難摩詰) 廣說身是無常法(難思議) 蔭界諸入合成身(難思議) 菩薩毛端容大海(難思議) 芥子之內納須彌(維摩詰) 手擲世界他方外(難思議) 室中天女悟無生(難思議)
涅槃贊(依涅槃經亦大會時亡者處誦)
娑羅林 雙林里 佛入涅槃時(淚落如雲雨) 佛母當時聞此語(雙林里)
渾堆自撲落金床(淚落如雲雨) 七寶冠衣自撲碎(雙林里) 七孔流血變成池(淚落如雲雨) 天女將水來灑面(雙林里) 佛母良久乃心蘇(淚落如雲雨) 將眾天女乘雲下(雙林里) 直至娑羅雙樹間(淚落如雲雨) 金
【現代漢語翻譯】 現代漢語譯本 藏教的精義已經完全闡述，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）從此開始宣揚真正的佛法。 大眾都感到欣喜，全都恭敬地接受，如來（Tathagata，佛陀的稱號之一）囑咐他們廣泛地傳播。
維摩贊（依據《維摩詰經》）
佛國凈土從心中顯現（不可思議），種種莊嚴的景象從心中產生（不可思議的維摩詰（Vimalakirti，一位在家菩薩，以智慧和辯才著稱））。 足趾按壓地面，三千大千世界震動（不可思議），在虛空的自性之海中，安坐在蓮花臺上（不可思議）。 毗耶離城（Vaishali，古印度城市）的方丈室內（不可思議），有一位名叫維摩的居士（維摩詰）。 他假託生病來示現（不可思議），國王和王子都來探望（不可思議）。 無量的聲聞（Sravaka，聽聞佛法而修行的弟子）和菩薩（Bodhisattva，立志成佛的修行者）大眾（不可思議），想要派人去問候病情，但沒有人能夠勝任（維摩詰）。 只有文殊（Manjusri，智慧的象徵）敢於前去問候（不可思議），問居士所患的是什麼病因（不可思議）。 維摩詰回答說，病是從愚癡和愛慾產生的（不可思議），我的病既不是有也不是無（不可思議的維摩詰）。 廣泛地闡述身體是無常的法則（不可思議），由五蘊（Skandha，構成個體存在的五種要素）、十二界（Ayatana，感官與對像）和十八界（Dhatu，感官、對像和意識）等組合而成（不可思議）。 菩薩的毛孔能容納大海（不可思議），芥菜籽內能容納須彌山（Sumeru，佛教宇宙觀中的聖山）（維摩詰）。 將世界投擲到其他地方之外（不可思議），室中的天女領悟了無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的深刻理解）（不可思議）。
涅槃贊（依據《涅槃經》，也在大法會時為亡者誦唸）
娑羅樹林（Sala Grove），雙林樹間（雙林里），佛陀進入涅槃的時候（眼淚像雲雨般落下）。 佛母（Buddha's mother，摩耶夫人）當時聽到這些話（雙林里）。
渾身癱軟地撲倒在金床上（眼淚像雲雨般落下），七寶冠和衣服都摔得粉碎（雙林里）。 七孔流出的血變成池塘（眼淚像雲雨般落下），天女用水來灑在佛母的臉上（雙林里）。 佛母過了很久才甦醒過來（眼淚像雲雨般落下），帶領著眾天女乘雲降下（雙林里）。 一直到娑羅雙樹之間（眼淚像雲雨般落下），金...
【English Translation】 English version The profound meaning of the hidden teachings has been fully expounded, and Ananda (one of the ten principal disciples of the Buddha, known for his exceptional memory) will henceforth propagate the true Dharma. The assembly rejoices and reverently accepts it, and the Tathagata (one of the titles of the Buddha) instructs them to spread it widely.
Eulogy of Vimalakirti (based on the Vimalakirti Sutra)
The Buddha-land and pure land manifest from the mind (inconceivable), and all kinds of magnificent adornments arise from the mind (inconceivable Vimalakirti (a lay bodhisattva known for his wisdom and eloquence)). Pressing the ground with his toe, the three thousand great thousand worlds tremble (inconceivable), and in the ocean of the self-nature of emptiness, he sits on a lotus flower platform (inconceivable). In the ten-foot square room in the city of Vaishali (inconceivable), there is a householder named Vimalakirti (Vimalakirti). He feigns illness to appear (inconceivable), and the king and princes come to visit (inconceivable). The immeasurable assembly of Sravakas (disciples who practice by hearing the Dharma) and Bodhisattvas (practitioners who aspire to become Buddhas) (inconceivable), want to send someone to inquire about the illness, but no one is capable (Vimalakirti). Only Manjusri (symbol of wisdom) dares to go and inquire (inconceivable), asking what is the cause of the householder's illness (inconceivable). Vimalakirti replies that the illness arises from ignorance and desire (inconceivable), my illness is neither existent nor non-existent (inconceivable Vimalakirti). He extensively explains that the body is an impermanent law (inconceivable), composed of the five Skandhas (the five aggregates that constitute individual existence), the twelve Ayatanas (sense organs and their objects), and the eighteen Dhatus (sense organs, objects, and consciousness) (inconceivable). A Bodhisattva's pore can contain the ocean (inconceivable), and a mustard seed can contain Mount Sumeru (the sacred mountain in Buddhist cosmology) (Vimalakirti). Throwing the world to beyond other places (inconceivable), the heavenly maidens in the room realize Anutpattika-dharma-kshanti (the profound understanding of the non-arising and non-ceasing of things) (inconceivable).
Eulogy of Nirvana (based on the Nirvana Sutra, also recited for the deceased during grand assemblies)
Sala Grove, between the twin Sala trees (Twin Trees), when the Buddha entered Nirvana (tears fall like clouds and rain). The Buddha's mother (Maya, Buddha's mother) heard these words at that time (Twin Trees).
She collapses limply onto the golden bed (tears fall like clouds and rain), her seven-jeweled crown and clothes are shattered (Twin Trees). The blood flowing from her seven orifices turns into a pond (tears fall like clouds and rain), the heavenly maidens sprinkle water on the Buddha's mother's face (Twin Trees). The Buddha's mother revives after a long time (tears fall like clouds and rain), leading the heavenly maidens down on clouds (Twin Trees). All the way to between the twin Sala trees (tears fall like clouds and rain), gold...
棺銀槨殮已訖(雙林里) 僧衣錫杖樹間懸(淚落如雲雨) 十大弟子號啕哭(雙林里) 狀似嬰垓憶母時(淚落如雲雨) 佛母繞棺哀哀哭(雙林里) 百鳥來者助心悲(淚落如雲雨) 他道生離勝死別(雙林里) 我道死別勝生離(淚落如雲雨) 金棺銀槨忽然開(雙林里) 卻坐千葉蓮花臺(淚落如雲雨) 如來花中為母說(雙林里) 一切恩愛有別離(淚落如雲雨) 暫別慈親一小劫(雙林里) 愿母努莫力悲哀(淚落如雲雨)
般舟贊(依般舟三昧經大會時及亡者處誦)
釋慈慜和上
般舟三昧樂(愿往生) 專心念佛見彌陀(無量樂) 普勸回心生凈土(愿往生) 迴心唸佛即同生(無量樂) 曠劫已來流浪久(愿往生) 隨緣六道受輪迴(無量樂) 不遇往生善知識(愿往生) 誰能相勸得迴歸(無量樂) 憶受天堂暫時樂(愿往生) 福盡臨終現五衰(無量樂) 憶受人中胎藏苦(愿往生) 四蛇六賊競相催(無量樂) 憶受修羅餓鬼道(愿往生) 饑虛斗諍苦難裁(無量樂) 憶受畜生相食啖(愿往生) 刀光捨命復牽黎(無量樂) 憶受地獄長時苦(愿往生) 業風吹去不知回(無量樂) 或上刀山攀劍樹(
【現代漢語翻譯】 現代漢語譯本 棺材銀槨已經準備完畢（在雙林里） 僧人的衣服和錫杖懸掛在樹間（淚水如下雨般落下）十大弟子號啕大哭（在雙林里） 他們的樣子就像嬰兒思念母親一樣（淚水如下雨般落下）佛母繞著棺材悲哀地哭泣（在雙林里） 各種鳥兒飛來，也為之感到悲傷（淚水如下雨般落下）有人說活著分離勝過死亡訣別（在雙林里） 我說死亡訣別勝過活著分離（淚水如下雨般落下）金棺銀槨忽然打開（在雙林里） 佛陀卻坐在千葉蓮花臺上（淚水如下雨般落下）如來在蓮花中為母親說法（在雙林里） 一切恩愛終有別離（淚水如下雨般落下）暫時與慈愛的母親分別一小劫（kalpa，佛教時間單位）（在雙林里） 愿母親努力不要過於悲哀（淚水如下雨般落下）
般舟贊（依據《般舟三昧經》在法會時以及亡者處誦唸）
釋慈慜和上
般舟三昧快樂（愿往生）專心念佛就能見到彌陀佛（Amitabha，無量快樂） 普遍勸人回心轉意，往生凈土（愿往生）迴心唸佛就能一同往生（無量快樂） 曠劫以來流浪太久（愿往生）隨著因緣在六道中受輪迴（無量快樂） 如果不遇到勸人往生的善知識（kalyāṇa-mitra，愿往生）誰能勸說我們迴歸（無量快樂） 回憶享受天堂短暫的快樂（愿往生）福報享盡臨終時出現五衰相（無量快樂） 回憶在人間經歷胎藏之苦（愿往生）四蛇六賊競相催逼（無量快樂） 回憶經歷修羅、餓鬼道（愿往生）飢餓爭鬥痛苦難以忍受（無量快樂） 回憶畜生道互相吞食（愿往生）刀光劍影捨棄性命又被牽連（無量快樂） 回憶經歷地獄長久的痛苦（愿往生）業力之風吹向哪裡都不知道迴歸（無量快樂） 或者登上刀山，攀爬劍樹（
【English Translation】 English version The coffin and silver outer coffin are already prepared (in Śālavana) The monk's robes and khakkhara (pilgrim's staff) are hanging between the trees (tears fall like rain) The ten great disciples wail loudly (in Śālavana) Their appearance is like infants remembering their mothers (tears fall like rain) Buddha's mother cries sadly around the coffin (in Śālavana) Various birds come to help and feel sorrow (tears fall like rain) Some say that being separated alive is better than death (in Śālavana) I say that death is better than being separated alive (tears fall like rain) The golden coffin and silver outer coffin suddenly open (in Śālavana) The Tathāgata (Buddha) is sitting on a thousand-petal lotus platform (tears fall like rain) The Tathāgata speaks Dharma for his mother in the lotus (in Śālavana) All love and affection must eventually be separated (tears fall like rain) Temporarily separated from the loving mother for a small kalpa (in Śālavana) May mother try not to be too sad (tears fall like rain)
Prajnaparamita Praise (recited according to the Prajnaparamita Samadhi Sutra during Dharma assemblies and at the place of the deceased)
Śākya Cimin (Master)
Prajnaparamita Samadhi is joyful (may I be reborn) Single-mindedly reciting the Buddha's name, one sees Amitabha (immeasurable joy) Universally exhorting people to turn their minds and be reborn in the Pure Land (may I be reborn) Turning the mind to recite the Buddha's name is the same as being reborn together (immeasurable joy) Wandering for a long time since countless kalpas (may I be reborn) Following conditions, one receives rebirth in the six realms (immeasurable joy) If one does not encounter a good teacher (kalyāṇa-mitra) who encourages rebirth (may I be reborn) Who can persuade us to return (immeasurable joy) Recalling enjoying the temporary happiness of heaven (may I be reborn) When blessings are exhausted, the five signs of decay appear at the end of life (immeasurable joy) Recalling experiencing the suffering of the womb in the human realm (may I be reborn) The four snakes and six thieves urge each other on (immeasurable joy) Recalling experiencing the realms of asuras and hungry ghosts (may I be reborn) Hunger and fighting are difficult to endure (immeasurable joy) Recalling animals eating each other (may I be reborn) Swords and lights take lives and are implicated again (immeasurable joy) Recalling experiencing the long-lasting suffering of hell (may I be reborn) The winds of karma blow one away, not knowing how to return (may I be reborn) Or climbing the mountain of knives, climbing the tree of swords (
愿往生) 面板骨肉變成灰(無量樂) 或入鑊湯爐炭火(愿往生) 騰波猛焰劇天雷(無量樂) 借問何緣受此苦(愿往生) 貪魚愛肉業相隨(無量樂) 镕銅灌口黎耕舌(愿往生) 飲酒妄語受其災(無量樂) 或臥鐵床抱銅柱(愿往生) 總為邪淫顛倒來(無量樂) 或墮阿鼻大地獄(愿往生) 經劫長年眼不開(無量樂) 上火下火通交過(愿往生) 刀輪鐵杵自飛來(無量樂) 銅狗嚙心並啖血(愿往生) 鐵烏啄眼復穿腮(無量樂) 今日道場諸眾等(愿往生) 恒沙曠劫總經來(無量樂) 度此人身難值遇(愿往生) 喻若優曇花始開(無量樂) 正值稀聞凈土教(愿往生) 正值唸佛法門開(無量樂) 正值彌陀弘誓喚(愿往生) 正值大眾信心回(無量樂) 正值今日依經贊(愿往生) 正值結契上花臺(無量樂) 正值道場無魔事(愿往生) 正值無病總能來(無量樂) 正值一日七日功成就(愿往生) 四十八愿要相攜(無量樂) 普勸道場同行者(愿往生) 努力迴心歸去來(無量樂) 借問家鄉何處是(愿往生) 極樂池中七寶臺(無量樂) 彼佛因中立弘誓(愿往生) 聞名念我總迎來(無量樂) 不簡
【現代漢語翻譯】 現代漢語譯本 面板骨肉化為灰燼（愿往生極樂世界）——無量的快樂啊！ 或者墮入沸騰的油鍋或熾熱的炭火之中（愿往生極樂世界）——那翻滾的波濤和猛烈的火焰，如同天雷般恐怖（無量的快樂啊！） 請問為何會遭受這樣的痛苦（愿往生極樂世界）——因為貪戀魚肉，惡業相隨（無量的快樂啊！） 被熔化的銅水灌入口中，犁刀割裂舌頭（愿往生極樂世界）——因為飲酒和妄語而遭受這樣的災禍（無量的快樂啊！） 或者躺在鐵床上，擁抱銅柱（愿往生極樂世界）——總因為邪淫顛倒的行為所致（無量的快樂啊！） 或者墮入阿鼻大地獄（Avici Hell）（愿往生極樂世界）——經歷漫長的劫數，永遠無法睜開雙眼（無量的快樂啊！） 上方的火和下方的火交相焚燒（愿往生極樂世界）——刀輪和鐵杵自動飛來（無量的快樂啊！） 銅狗啃噬心臟，吞食鮮血（愿往生極樂世界）——鐵烏鴉啄食眼睛，穿透臉頰（無量的快樂啊！） 今日道場的各位同修（愿往生極樂世界）——都曾經歷過恒河沙數般的漫長劫數（無量的快樂啊！） 這難得的人身實在難以獲得（愿往生極樂世界）——好比優曇花（Udumbara）的初次綻放（無量的快樂啊！） 恰逢難得聽聞的凈土教法（Pure Land teachings）（愿往生極樂世界）——恰逢唸佛法門開啟（無量的快樂啊！） 恰逢彌陀佛（Amitabha Buddha）弘大的誓願呼喚（愿往生極樂世界）——恰逢大眾的信心迴歸（無量的快樂啊！） 恰逢今日依據經典讚頌（愿往生極樂世界）——恰逢與佛結緣，登上蓮花寶座（無量的快樂啊！） 恰逢道場沒有邪魔干擾（愿往生極樂世界）——恰逢沒有疾病，大家都能前來（無量的快樂啊！） 恰逢一日或七日的修行功德成就（愿往生極樂世界）——阿彌陀佛的四十八大愿（Forty-eight Vows）要與我們相互扶持（無量的快樂啊！） 普遍勸告道場一同修行的同伴們（愿往生極樂世界）——努力回心轉意，迴歸極樂（無量的快樂啊！） 請問我們的家鄉在哪裡（愿往生極樂世界）——就在極樂世界的七寶蓮花池中（Seven-Jeweled Lotus Pond）（無量的快樂啊！） 阿彌陀佛在因地時立下宏大誓願（愿往生極樂世界）——聽聞他的名號，唸誦他的名號，他都會迎接我們（無量的快樂啊！） 不分
【English Translation】 English version Skin, bones, and flesh turn to ashes (Wishing to be reborn in the Pure Land) – Immeasurable joy! Or falling into boiling cauldrons or blazing charcoal fires (Wishing to be reborn in the Pure Land) – The surging waves and fierce flames are like thunder from the heavens (Immeasurable joy!) May I ask, what is the cause of suffering such pain? (Wishing to be reborn in the Pure Land) – Greed for fish and love of meat, accompanying karmic deeds (Immeasurable joy!) Molten copper is poured into the mouth, and a plow shears the tongue (Wishing to be reborn in the Pure Land) – Suffering the consequences of drinking alcohol and telling lies (Immeasurable joy!) Or lying on iron beds, embracing copper pillars (Wishing to be reborn in the Pure Land) – All caused by the顛倒(inverted) actions of邪淫(sexual misconduct) (Immeasurable joy!) Or falling into Avici Hell (Wishing to be reborn in the Pure Land) – Through eons of time, never able to open one's eyes (Immeasurable joy!) Fire above and fire below burn in mutual exchange (Wishing to be reborn in the Pure Land) – Wheels of knives and iron pestles fly of their own accord (Immeasurable joy!) Copper dogs gnaw at the heart and devour blood (Wishing to be reborn in the Pure Land) – Iron crows peck at the eyes and pierce the cheeks (Immeasurable joy!) Today, all of you in this sacred place (Wishing to be reborn in the Pure Land) – Have all passed through countless eons (Immeasurable joy!) This precious human body is difficult to obtain (Wishing to be reborn in the Pure Land) – Like the first blooming of the Udumbara flower (Immeasurable joy!) Rightly encountering the rarely heard Pure Land teachings (Wishing to be reborn in the Pure Land) – Rightly encountering the opening of the唸佛(Buddha-Recitation) Dharma gate (Immeasurable joy!) Rightly encountering Amitabha Buddha's great vow calling (Wishing to be reborn in the Pure Land) – Rightly encountering the return of the masses' faith (Immeasurable joy!) Rightly encountering today's praise according to the scriptures (Wishing to be reborn in the Pure Land) – Rightly encountering the forming of a bond to ascend to the lotus platform (Immeasurable joy!) Rightly encountering a sacred place without demonic disturbances (Wishing to be reborn in the Pure Land) – Rightly encountering no illness, so all can come (Immeasurable joy!) Rightly encountering the accomplishment of merit in one day or seven days (Wishing to be reborn in the Pure Land) – The Forty-eight Vows of Amitabha Buddha will support us (Immeasurable joy!) Universally exhorting fellow practitioners in this sacred place (Wishing to be reborn in the Pure Land) – Strive to turn your hearts and return to the Pure Land (Immeasurable joy!) May I ask, where is our home village? (Wishing to be reborn in the Pure Land) – It is in the Seven-Jeweled Lotus Pond in the Land of Ultimate Bliss (Immeasurable joy!) Amitabha Buddha made great vows in his causal stage (Wishing to be reborn in the Pure Land) – Hearing his name and reciting his name, he will welcome us all (Immeasurable joy!) Regardless of
貧窮將富貴(愿往生) 不簡下知與高才(無量樂) 不簡無非凈土業(愿往生) 不簡外道闡提人(無量樂) 不簡長時修苦行(愿往生) 不簡今日始生心(無量樂) 不簡多聞持凈戒(愿往生) 不簡破戒罪根深(無量樂) 但使迴心多唸佛(愿往生) 能令瓦礫變成金(無量樂) 寄語現前諸大眾(愿往生) 同緣去者早相尋(無量樂) 借問相尋何處去(愿往生) 報道彌陀凈土中(無量樂) 借問何緣得生彼(愿往生) 報道唸佛自成功(無量樂) 借問今生多罪障(愿往生) 如何凈土肯相容(無量樂) 報道稱名罪消滅(愿往生) 喻若明燈入闇中(無量樂) 借問凡夫得生不(愿往生) 如何一念闇中明(無量樂) 報道除疑專唸佛(愿往生) 臨終寶座定來迎(無量樂)
道場贊
大眾人人皆合掌(道場樂) 碎身慚謝釋迦恩(道場樂) 能得慈悲巧方便(道場樂) 指授西方快樂門(道場樂) 道場欲散人將別(道場樂) 努力相勸斷貪瞋(道場樂) 貪嗔因緣障凈土(道場樂) 不得解脫永沉淪(道場樂) 同行相親相策勵(道場樂) 畢命為期到佛前(道場樂) 愿此法輪相續轉(道場樂) 道場眾等
【現代漢語翻譯】 現代漢語譯本 不分貧窮富貴，只要愿往生(愿往生)，不分地位低下或才華橫溢(無量樂)。 不分是否修習凈土法門(愿往生)，不分是否為外道或斷善根之人(無量樂)。 不分長期苦修之人(愿往生)，不分今日才開始發心之人(無量樂)。 不分博學多聞、持守戒律之人(愿往生)，不分破戒犯戒、罪孽深重之人(無量樂)。 只要能回心轉意，多多唸佛(愿往生)，就能使瓦礫變成黃金(無量樂)。 告訴現在在座的各位(愿往生)，一同發願往生西方極樂世界，早日相見(無量樂)。 請問往生西方極樂世界后在哪裡相見(愿往生)？ 回答說在阿彌陀佛(Amitabha)的凈土之中(無量樂)。 請問憑藉什麼因緣才能往生到西方極樂世界(愿往生)？ 回答說唸佛自然就能成功(無量樂)。 請問今生罪業深重(愿往生)，如何能被凈土所容納(無量樂)？ 回答說稱念佛名，罪業自然消滅(愿往生)，好比明燈照亮黑暗(無量樂)。 請問凡夫俗子也能往生嗎(愿往生)？ 如何能在一念之間，破除黑暗(無量樂)？ 回答說只要消除疑慮，專心念佛(愿往生)，臨終時阿彌陀佛(Amitabha)一定會派寶座來迎接(無量樂)。
道場贊
大眾人人都要合掌(道場樂)，粉身碎骨也難以報答釋迦牟尼佛(Sakyamuni Buddha)的恩德(道場樂)。 佛陀能以慈悲之心，運用巧妙方便(道場樂)，指引我們通往西方極樂世界的快樂之門(道場樂)。 道場將散，大家就要分別(道場樂)，努力互相勸勉，斷除貪婪和嗔恨(道場樂)。 貪婪和嗔恨是往生凈土的障礙(道場樂)，不能解脫，將永遠沉淪(道場樂)。 同修之間要互相親近，互相勉勵(道場樂)，以畢生的努力為期，到達阿彌陀佛(Amitabha)面前(道場樂)。 愿佛法法輪(Dharma wheel)能夠相續不斷地運轉(道場樂)，道場大眾同沾法喜(道場樂)。
【English Translation】 English version Regardless of poverty or wealth, as long as one wishes to be reborn (Wish to be reborn), regardless of low status or great talent (Immeasurable joy). Regardless of whether one practices the Pure Land Dharma (Wish to be reborn), regardless of whether one is a heretic or someone who has severed their roots of goodness (Immeasurable joy). Regardless of those who have practiced diligently for a long time (Wish to be reborn), regardless of those who have just begun to generate the aspiration today (Immeasurable joy). Regardless of those who are learned and uphold the precepts (Wish to be reborn), regardless of those who have broken the precepts and whose roots of sin are deep (Immeasurable joy). As long as one can turn their mind and recite the Buddha's name more (Wish to be reborn), one can turn rubble into gold (Immeasurable joy). Tell everyone present (Wish to be reborn), let us all vow to be reborn in the Western Pure Land and meet each other soon (Immeasurable joy). May I ask, where will we meet after being reborn in the Western Pure Land (Wish to be reborn)? The answer is in the Pure Land of Amitabha (Amitabha) (Immeasurable joy). May I ask, by what cause and condition can one be reborn in the Western Pure Land (Wish to be reborn)? The answer is that reciting the Buddha's name will naturally lead to success (Immeasurable joy). May I ask, if one has many sins in this life (Wish to be reborn), how can the Pure Land accept them (Immeasurable joy)? The answer is that reciting the Buddha's name will eliminate sins (Wish to be reborn), just like a bright lamp illuminating the darkness (Immeasurable joy). May I ask, can ordinary people be reborn (Wish to be reborn)? How can one thought dispel the darkness (Immeasurable joy)? The answer is that as long as you eliminate doubts and focus on reciting the Buddha's name (Wish to be reborn), Amitabha (Amitabha) will definitely send a jeweled seat to welcome you at the time of death (Immeasurable joy).
Praise of the Bodhimanda (Daochang)
Everyone in the assembly should join their palms (Daochang joy), even shattering their bodies would not be enough to repay the kindness of Sakyamuni Buddha (Sakyamuni Buddha) (Daochang joy). The Buddha is able to use skillful means with compassion (Daochang joy), guiding us to the gate of happiness in the Western Pure Land (Daochang joy). The Bodhimanda is about to disperse, and everyone is about to part (Daochang joy), let us strive to encourage each other to cut off greed and hatred (Daochang joy). Greed and hatred are obstacles to being reborn in the Pure Land (Daochang joy), without liberation, one will be forever submerged (Daochang joy). Fellow practitioners should be close to each other and encourage each other (Daochang joy), with the goal of reaching Amitabha (Amitabha)'s presence with all our lives (Daochang joy). May the Dharma wheel (Dharma wheel) continue to turn without interruption (Daochang joy), may the assembly in the Bodhimanda all be filled with Dharma joy (Daochang joy).
益長年(道場樂) 我等咸同受快樂(道場樂) 見聞隨喜亦皆然(道場樂) 眾等迴心生凈土(道場樂) 手執香花往西方(道場樂)
無量壽佛贊(依無量壽經通一切處誦得)
巍巍阿彌陀 顏容紫金英 身相三十二 爪足下安平 姿好八十種 光曜常照明 梵音超三千 妙響哀鸞聲 巍巍阿彌陀 國土甚清明 悉純黃金色 無四惡女名 池水流相注 寶樹五音聲 歌嘆無常苦 聞皆得無生 巍巍阿彌陀 眾善王中英 國土妙安樂 無不願往生 佛與菩薩眾 翻飛俱往迎 忽然七寶池 蓮花中長成 巍巍阿彌陀 威德妙無侶 軀體真金色 光耀十方土 其聞得睹遇 永拔生死苦 我今稽首禮 無上眾生父 (誦此贊竟。即念觀世音菩薩一二十聲便誦。后觀音勢至贊)
觀世音贊(依觀世音經通一切處誦得)
眾生被困厄 無量苦逼身 觀音妙智力 能救世間苦(乃至) 諍訟經官處怖畏軍陣中 念彼觀音力 眾怨悉退散 妙音觀世音 梵音海潮音 勝彼世間音 是故須常念 唸唸勿生疑 觀世音凈聖 于苦惱死厄 能為作依怙 具一切功德 慈眼視眾生 福聚海無量 是
【現代漢語翻譯】 現代漢語譯本 益長年(道場樂)：祝願大家都能獲得長久的快樂(道場樂)，所見所聞都隨喜讚歎(道場樂)。 我們一起迴心嚮往凈土(道場樂)，手持香花前往西方極樂世界(道場樂)。
無量壽佛贊(依無量壽經通一切處誦得)： 阿彌陀佛(Amitabha)多麼莊嚴偉大，容貌呈現紫磨金色，身具三十二相，腳底平滿安穩，姿態美好具足八十種好，光明常照十方。 梵音超越三千世界，美妙的音聲如同哀婉的鸞鳥鳴叫。阿彌陀佛(Amitabha)多麼莊嚴偉大，他的國土非常清凈光明，完全是純粹的黃金色，沒有四種惡女的名字。 池水互相流動灌注，寶樹發出五種音聲，歌頌嘆息世事無常的苦難，聽聞這些音聲都能證得無生法忍。 阿彌陀佛(Amitabha)多麼莊嚴偉大，是眾多善行之王中的英傑。他的國土美妙安樂，沒有誰不願往生到那裡。佛陀與菩薩大眾，一起飛來迎接。 忽然之間在七寶池中，于蓮花中化生。阿彌陀佛(Amitabha)多麼莊嚴偉大，他的威德美妙無比，軀體呈現真正的金色，光芒照耀十方國土。 能夠聽聞和瞻仰到他，就能永遠拔除生死輪迴的痛苦。我現在稽首頂禮，無上慈悲的眾生之父。 (誦此贊竟。即念觀世音菩薩(Avalokiteśvara)一二十聲便誦。后觀音勢至贊)
觀世音贊(依觀世音經通一切處誦得)： 眾生被困厄，遭受無量的痛苦逼迫，觀世音菩薩(Avalokiteśvara)以其妙智神力，能夠救度世間一切苦難(乃至)。 在爭訟訴訟的官府，在充滿怖畏的軍隊陣營中，只要唸誦觀世音菩薩(Avalokiteśvara)的名號，所有的怨恨都會消退散去。 觀世音菩薩(Avalokiteśvara)的音聲是妙音、梵音、海潮音，勝過世間一切音聲，所以必須常常唸誦他的名號。 唸唸不生懷疑，觀世音菩薩(Avalokiteśvara)清凈神聖，在苦惱和死亡的厄難中，能夠作為依靠和庇護。 具足一切功德，以慈悲的眼神注視著眾生，所積聚的福德如大海般無量無邊。
【English Translation】 English version Benefit Longevity (Dharma Assembly Music): May we all together receive happiness (Dharma Assembly Music), and may all who see and hear rejoice and applaud (Dharma Assembly Music). May we all turn our hearts towards the Pure Land (Dharma Assembly Music), holding incense and flowers, going to the Western Pure Land (Dharma Assembly Music).
Praise of Amitabha Buddha (Amitabha): (Recited according to the Infinite Life Sutra, applicable everywhere) How majestic is Amitabha (Amitabha), his countenance is the color of purple gold, his body possesses the thirty-two marks, the soles of his feet are level and steady, his form is beautiful with eighty minor marks, his light constantly illuminates. His Brahma-like voice surpasses the three thousand worlds, his wondrous sound is like the mournful cry of a phoenix. How majestic is Amitabha (Amitabha), his land is exceedingly pure and bright, entirely of pure golden color, without the name of the four evil destinies. The pond waters flow and pour into each other, the jeweled trees emit five kinds of sounds, singing and lamenting the impermanence of suffering, those who hear all attain the non-origination forbearance. How majestic is Amitabha (Amitabha), the hero among the kings of all virtues. His land is wonderfully peaceful and happy, there is no one who does not wish to be reborn there. The Buddha and the assembly of Bodhisattvas, fly together to welcome them. Suddenly, in the seven-jeweled pond, they are born from a lotus flower. How majestic is Amitabha (Amitabha), his majestic virtue is wonderfully unparalleled, his body is of true golden color, his light illuminates the ten directions. Those who hear of him and behold him, will forever be freed from the suffering of birth and death. I now bow my head and pay homage to the father of all beings, the unsurpassed one. (After reciting this praise, recite the name of Avalokiteśvara Bodhisattva (Avalokiteśvara) ten or twenty times, then recite the praise of Avalokiteśvara and Mahasthamaprapta)
Praise of Avalokiteśvara (Avalokiteśvara): (Recited according to the Avalokiteśvara Sutra, applicable everywhere) Beings are trapped in distress, suffering from immeasurable afflictions, Avalokiteśvara Bodhisattva (Avalokiteśvara), with his wondrous wisdom and power, is able to save the world from all suffering (and so on). In the courts of litigation and disputes, in the midst of fearful military formations, by reciting the power of Avalokiteśvara (Avalokiteśvara), all hatred will be dispelled and scattered. The voice of Avalokiteśvara (Avalokiteśvara) is a wondrous sound, a Brahma-like sound, a sea-tide sound, surpassing all sounds in the world, therefore one must constantly recite his name. In every thought, do not give rise to doubt, Avalokiteśvara (Avalokiteśvara) is pure and holy, in the calamities of suffering and death, he can be a refuge and protector. Possessing all merits and virtues, he gazes upon beings with compassionate eyes, the accumulation of blessings is as immeasurable as the sea.
故應頂禮 (誦此讚了即念大勢至一二十聲即誦)
大勢至菩薩贊(上唸了即誦依無量壽觀經)
大勢至菩薩 神通自在與觀音等無差 觀音勢至二大士 常侍彌陀佛左右 觀音頂戴彌陀佛 勢至冠中有寶瓶 瓶內光明甚無量 常放照曜苦眾生 慈悲喜捨常接物 諸有所作不唐捐 故我遙頂禮
出家樂贊(依出家功德經通一切處誦)
出家樂 出家樂 無始起 樂諸著 今生值善割親緣 頓舍塵情斷眾惡(斷眾惡) 發身心 依聖學 除于結使下金刀 落髮披衣餐寶藥(餐寶藥) 懷法喜 加踴躍 誰其長夜睡重昏 此日清身忻大覺(忻大覺) 出家樂 出家樂 一切事 不相忓 年登二十逢和上 敬受尸羅遇凈壇(遇凈壇) 修定慧 證非難 悟若琉璃明內外 妙喻蓮花恣總看(恣物看) 稱釋子 法門寬 出入往來無礙道 解脫逍遙證涅槃(證涅槃) 歸去來 寶門開 正見彌陀升寶座 菩薩散花稱善哉(稱善哉) 寶林看 百花香 水鳥樹林念五會 哀婉慈聲贊法王(贊法王) 共命鳥對鴛鴦 鸚鵡頻伽說妙法 恒嘆眾生住苦方(住苦方)
歸去來 離娑婆 常在如來聽
【現代漢語翻譯】 現代漢語譯本 因此應當頂禮。（誦完此贊后，念大勢至菩薩名號一二十聲，然後誦下面的內容）
大勢至菩薩贊（唸完上面的內容后，誦下面的內容，依據《無量壽觀經》）
大勢至菩薩（Mahāsthāmaprāpta Bodhisattva），神通自在，與觀音菩薩（Avalokiteśvara）等同無差別。 觀音菩薩和勢至菩薩這兩位大士，常侍立在阿彌陀佛（Amitābha Buddha）的左右。 觀音菩薩的頭頂戴著阿彌陀佛，勢至菩薩的寶冠中有寶瓶。 寶瓶內的光明極其無量，常放出光芒照耀受苦的眾生。 以慈悲喜捨之心常接引眾生，所有作為都不會徒勞無功。 所以我遙遠地頂禮。
出家樂贊（依據《出家功德經》，在任何地方都可以誦唸）
出家快樂，出家快樂，從無始以來，就貪著于各種事物。 今生有幸遇到善緣，割捨親情，頓時捨棄塵世的情感，斷除各種惡行。 發起身心，依從聖賢的教導學習，去除煩惱，如同用金刀斬斷。 落髮披上袈裟，食用珍貴的法藥，心中充滿法喜，更加踴躍。 是誰長夜沉睡在重重昏昧之中？今日清凈身心，歡欣于偉大的覺悟。 出家快樂，出家快樂，一切事務，不再互相牽連。 年滿二十歲，遇到和尚，恭敬地接受戒律，遇到清凈的戒壇。 修習禪定和智慧，證悟並非難事，領悟如同琉璃般內外明徹。 美妙的比喻如同蓮花，可以隨意觀看，被稱為釋迦牟尼佛的弟子，佛法之門寬廣。 出入往來沒有阻礙的道路，解脫自在，證得涅槃。 歸去來吧，寶貴的法門打開，以正見看到阿彌陀佛升上寶座。 菩薩散花，稱讚善哉，在寶林中觀看，百花飄香。 水鳥樹林唸誦五會念佛，以哀婉慈悲的聲音讚歎法王。 共命鳥與鴛鴦相對，鸚鵡和頻伽鳥宣說妙法。 常常嘆息眾生居住在痛苦的地方。
歸去來吧，離開娑婆世界，常在如來身邊聽法。
【English Translation】 English version Therefore, one should prostrate in reverence. (After reciting this praise, recite the name of Mahāsthāmaprāpta Bodhisattva ten to twenty times, then recite the following)
Praise of Mahāsthāmaprāpta Bodhisattva (After reciting the above, recite the following, based on the Contemplation Sutra of Immeasurable Life)
Mahāsthāmaprāpta Bodhisattva, with supernatural powers and freedom, is equal and without difference from Avalokiteśvara (Guanyin Bodhisattva). Avalokiteśvara and Mahāsthāmaprāpta, these two great beings, constantly attend on the left and right of Amitābha Buddha. Avalokiteśvara wears Amitābha Buddha on his crown, and Mahāsthāmaprāpta has a jeweled vase in his crown. The light within the vase is immeasurable, constantly emitting light to illuminate suffering beings. With compassion, kindness, joy, and equanimity, he constantly receives beings, and all his actions are not in vain. Therefore, I prostrate in reverence from afar.
Praise of Leaving the Household Life (Based on the Sutra of the Merits of Leaving the Household Life, it can be recited anywhere)
Leaving the household life is joyful, leaving the household life is joyful, from beginningless time, there has been attachment to various things. In this life, one is fortunate to encounter good conditions, severing family ties, instantly abandoning worldly emotions, and cutting off all evil deeds. Arousing body and mind, relying on the teachings of the sages to learn, removing afflictions, like cutting with a golden knife. Shaving the head and donning the robe, consuming the precious medicine of the Dharma, the heart is filled with Dharma joy, and one becomes more vigorous. Who is it that sleeps in the heavy darkness of the long night? Today, with a pure body and mind, one rejoices in the great awakening. Leaving the household life is joyful, leaving the household life is joyful, all affairs are no longer interconnected. At the age of twenty, one encounters a monk, respectfully receiving the precepts, encountering the pure altar. Cultivating meditation and wisdom, attaining enlightenment is not difficult, understanding is like crystal, clear inside and out. The wonderful metaphor is like a lotus flower, which can be viewed at will, called a disciple of Shakyamuni Buddha, the Dharma gate is wide open. Entering and exiting, there is an unobstructed path, liberation is free, attaining Nirvana. Return, the precious gate is opened, with right view, see Amitābha Buddha ascending the precious throne. Bodhisattvas scatter flowers, praising 'Excellent!', looking in the treasure forest, hundreds of flowers are fragrant. Water birds and trees recite the Five Assemblies of Buddha Recitation, praising the Dharma King with mournful and compassionate voices. The Jīvaṃjīvaka bird faces the mandarin duck, the parrot and Kalaviṅka bird speak the wonderful Dharma. They constantly lament that beings dwell in a place of suffering.
Return, leave the Saha world, constantly listen to the Dharma by the side of the Tathagata.
妙法 指授西方是釋迦(是釋迦)
歸去來 見彌陀 今在西方現說法 拔脫眾生出愛河(出愛河)
歸去來 上金臺 勢至觀音來引路 百法明門應自開(應自開)
凈土樂贊(依稱讚凈土經亦通一切處誦)
凈土樂凈土樂 凈土不思議 凈土樂 彌陀住在寶城樓(凈土樂) 傾心念念向西方(凈土樂) 到彼三明八解脫(凈土樂) 長辭濁土更何憂(凈土樂) 凈土樂凈土樂 凈土不思議 凈土樂 寶樓寶閣寶金擎(凈土樂) 池水金沙映底清(凈土樂) 法曲時時常供養(凈土樂) 蓮花會裡說無生(凈土樂) 凈土樂凈土樂 凈土不思議 凈土樂 寶臺寶閣寶真珠(凈土樂) 寶體端嚴金色軀(凈土樂) 菩薩化生奏玉調(凈土樂) 微風五會演真如(凈土樂) 凈土樂凈土樂 凈土不思議 凈土樂 流水波瀾繞寶臺(凈土樂) 寶殿光輝玉戶開(凈土樂) 慈主遠聞三界子(凈土樂) 總鬚髮愿往生來(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂 (此後漸急誦)
彌陀身量廣無涯(凈土樂) 面似檀金優缽花(凈土樂) 目若青蓮四大海(凈土樂) 圓光化佛喻恒沙(凈土樂)
【現代漢語翻譯】 現代漢語譯本 妙法 指引我們前往西方極樂世界的是釋迦（Shakya，意為釋迦牟尼佛）。 歸去來兮，得見彌陀（Amitabha，意為阿彌陀佛），如今他在西方極樂世界顯現說法。 救拔眾生脫離愛慾之河（出愛河）。 歸去來兮，登上金臺，勢至（Mahasthamaprapta，意為大勢至菩薩）觀音（Avalokiteshvara，意為觀世音菩薩）前來引路。 百法明門自然開啟（應自開）。 凈土樂贊（依據《稱讚凈土經》，也適用於一切處誦唸） 凈土樂，凈土樂，凈土不可思議，凈土樂。 彌陀住在寶城樓（凈土樂），傾心念念嚮往西方（凈土樂）。 到達彼處，獲得三明八解脫（凈土樂），長別污濁塵世，更有什麼可憂慮的（凈土樂）。 凈土樂，凈土樂，凈土不可思議，凈土樂。 寶樓寶閣由寶金支撐（凈土樂），池水金沙映照池底清澈（凈土樂）。 美妙的佛樂時時供養（凈土樂），蓮花法會上宣說無生之理（凈土樂）。 凈土樂，凈土樂，凈土不可思議，凈土樂。 寶臺寶閣鑲嵌著寶珠（凈土樂），阿彌陀佛的寶體端莊，呈現金色之軀（凈土樂）。 菩薩化生演奏著美妙的樂調（凈土樂），和煦的微風吹拂，五種妙音宣說著真如實相（凈土樂）。 凈土樂，凈土樂，凈土不可思議，凈土樂。 流水波瀾環繞著寶臺（凈土樂），寶殿光輝燦爛，玉石門窗敞開（凈土樂）。 慈悲的佛主遙遠地聽聞三界眾生的呼喚（凈土樂），大家都應當發願往生西方極樂世界（凈土樂）。 凈土樂，凈土樂，西方凈土真快樂，凈土樂。 （此後逐漸加快速度誦唸） 彌陀的身量廣大無邊（凈土樂），面容如同檀金色，又如優缽曇花般清凈（凈土樂）。 眼睛如同青蓮花，又如四大海般深邃（凈土樂），週身的圓光所化現的佛，多得如同恒河沙數（凈土樂）。
【English Translation】 English version Wonderful Dharma Pointing the way to the Western Pure Land is Shakya (Shakya, meaning Shakyamuni Buddha). Let us return, to see Amitabha (Amitabha, meaning Amitabha Buddha), who is now expounding the Dharma in the Western Pure Land. Rescuing all beings from the river of love and desire (out of the river of love and desire). Let us return, ascending the golden dais, Mahasthamaprapta (Mahasthamaprapta, meaning Great Strength Bodhisattva) and Avalokiteshvara (Avalokiteshvara, meaning Guanshiyin Bodhisattva) come to guide the way. The gate of the Hundred Dharmas will naturally open (will naturally open). Pure Land Praise (According to the Sutra of Praising the Pure Land, also applicable for recitation everywhere) Pure Land bliss, Pure Land bliss, Pure Land is inconceivable, Pure Land bliss. Amitabha dwells in the jeweled city tower (Pure Land bliss), wholeheartedly yearning for the West (Pure Land bliss). Arriving there, attaining the Three Clarities and Eight Liberations (Pure Land bliss), forever departing from the turbid world, what more is there to worry about (Pure Land bliss). Pure Land bliss, Pure Land bliss, Pure Land is inconceivable, Pure Land bliss. Jeweled towers and pavilions supported by jeweled gold (Pure Land bliss), the water of the ponds and golden sands reflect the clear bottom (Pure Land bliss). Wonderful Dharma music is constantly offered (Pure Land bliss), in the lotus flower assembly, the principle of non-birth is expounded (Pure Land bliss). Pure Land bliss, Pure Land bliss, Pure Land is inconceivable, Pure Land bliss. Jeweled platforms and pavilions inlaid with jeweled pearls (Pure Land bliss), Amitabha Buddha's jeweled body is dignified, appearing in a golden form (Pure Land bliss). Bodhisattvas manifest and play jade melodies (Pure Land bliss), gentle breezes blow, the five harmonies expound the Suchness (Pure Land bliss). Pure Land bliss, Pure Land bliss, Pure Land is inconceivable, Pure Land bliss. Flowing water ripples around the jeweled platform (Pure Land bliss), the jeweled palace shines brightly, jade doors and windows open (Pure Land bliss). The compassionate Lord hears the cries of beings in the Three Realms from afar (Pure Land bliss), all must make vows to be reborn in the Western Pure Land (Pure Land bliss). Pure Land bliss, Pure Land bliss, the Western Pure Land is very blissful, Pure Land bliss. (Recite faster and faster from here on) Amitabha's body is vast and boundless (Pure Land bliss), his face is like sandalwood gold, and like a pure Utpala flower (Pure Land bliss). His eyes are like blue lotus flowers, and as deep as the Four Great Oceans (Pure Land bliss), the Buddhas transformed from the halo around him are as numerous as the sands of the Ganges River (Pure Land bliss).
凈土樂凈土樂 西方凈土甚快樂 凈土樂 彌陀本願大慈悲(凈土樂) 此地愚人不覺知(凈土樂) 九品蓮開相引接(凈土樂) 慮恐眾生出世遲(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂 彌陀春樹覺花開(凈土樂) 功德池中坐寶臺(凈土樂) 三昧亭前求解脫(凈土樂) 摩尼殿上禮如來(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂 西方異鳥數無窮(凈土樂) 白鶴孔雀及迦陵(凈土樂) 鸚鵡頻伽說妙法(凈土樂) 聲中演出大乘宗(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂 如來尊號甚分明(凈土樂) 十方世界普流行(凈土樂) 但有稱名皆得往(凈土樂) 觀音勢至自來迎(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂 彌陀徒眾普慈心(凈土樂) 憐愍眾生至意深(凈土樂) 水鳥樹林說妙法(凈土樂) 何況如來微妙音(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂 如來本願特超殊(凈土樂) 慈悲方便引凡愚(凈土樂) 不問眾生皆度脫(凈土樂) 稱名即得罪消除(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂 彌陀瑞坐寶金樓(凈
【現代漢語翻譯】 現代漢語譯本 凈土樂啊凈土樂，西方凈土真是快樂，凈土樂。 阿彌陀佛(Amitabha)的本願廣大慈悲（凈土樂），這世上愚昧的人卻不覺知（凈土樂）。 九品蓮花盛開，佛菩薩前來引導接引（凈土樂），恐怕眾生脫離輪迴太遲緩（凈土樂）。 凈土樂啊凈土樂，西方凈土真是快樂，凈土樂。 阿彌陀佛在春天的樹旁覺悟，蓮花盛開（凈土樂），在功德池中安坐于寶臺之上（凈土樂）。 在三昧亭前求解脫（凈土樂），于摩尼殿上禮拜如來(Tathagata)（凈土樂）。 凈土樂啊凈土樂，西方凈土真是快樂，凈土樂。 西方極樂世界的奇異鳥類數不勝數（凈土樂），有白鶴、孔雀和迦陵頻伽(Kalavinka)（凈土樂）。 鸚鵡和頻伽(Jivajiva)鳥宣說微妙的佛法（凈土樂），它們的鳴叫聲中演化出大乘佛教的宗旨（凈土樂）。 凈土樂啊凈土樂，西方凈土真是快樂，凈土樂。 如來(Tathagata)的尊號非常分明（凈土樂），在十方世界普遍流行（凈土樂）。 只要稱念佛名都能往生凈土（凈土樂），觀世音菩薩(Avalokitesvara)和大勢至菩薩(Mahasthamaprapta)自然會前來迎接（凈土樂）。 凈土樂啊凈土樂，西方凈土真是快樂，凈土樂。 阿彌陀佛的弟子們普遍懷有慈悲之心（凈土樂），憐憫眾生的心意非常深切（凈土樂）。 水鳥和樹林都在宣說微妙的佛法（凈土樂），更何況是如來微妙的聲音呢（凈土樂）。 凈土樂啊凈土樂，西方凈土真是快樂，凈土樂。 如來(Tathagata)的本願特別超勝殊妙（凈土樂），用慈悲和方便來引導凡夫愚人（凈土樂）。 不問眾生的根器如何，都予以度脫（凈土樂），稱念佛名就能消除罪業（凈土樂）。 凈土樂啊凈土樂，西方凈土真是快樂，凈土樂。 阿彌陀佛(Amitabha)吉祥地端坐在寶貴的金樓之上（凈
【English Translation】 English version 'Pure Land bliss, Pure Land bliss, the Western Pure Land is so joyful, Pure Land bliss.' 'Amitabha's (Amitabha) original vow is great compassion (Pure Land bliss), but the foolish people here do not realize it (Pure Land bliss).' 'Nine grades of lotus flowers bloom, guiding and receiving (Pure Land bliss), fearing that sentient beings will be too late to escape the cycle of rebirth (Pure Land bliss).' 'Pure Land bliss, Pure Land bliss, the Western Pure Land is so joyful, Pure Land bliss.' 'Amitabha (Amitabha) awakens by the spring trees, lotus flowers bloom (Pure Land bliss), sitting on a precious platform in the merit pool (Pure Land bliss).' 'Seeking liberation before the Samadhi Pavilion (Pure Land bliss), paying homage to the Tathagata (Tathagata) in the Mani Hall (Pure Land bliss).' 'Pure Land bliss, Pure Land bliss, the Western Pure Land is so joyful, Pure Land bliss.' 'The strange birds of the Western Paradise are countless (Pure Land bliss), including white cranes, peacocks, and Kalavinka (Kalavinka) (Pure Land bliss).' 'Parrots and Jivajiva (Jivajiva) birds proclaim the wonderful Dharma (Pure Land bliss), and the principles of Mahayana Buddhism evolve from their voices (Pure Land bliss).' 'Pure Land bliss, Pure Land bliss, the Western Pure Land is so joyful, Pure Land bliss.' 'The honorable name of the Tathagata (Tathagata) is very clear (Pure Land bliss), and it is prevalent in the ten directions of the world (Pure Land bliss).' 'As long as one recites the Buddha's name, one can be reborn in the Pure Land (Pure Land bliss), and Avalokitesvara (Avalokitesvara) and Mahasthamaprapta (Mahasthamaprapta) will naturally come to greet you (Pure Land bliss).' 'Pure Land bliss, Pure Land bliss, the Western Pure Land is so joyful, Pure Land bliss.' 'Amitabha's (Amitabha) disciples universally have compassionate hearts (Pure Land bliss), and their compassion for sentient beings is very deep (Pure Land bliss).' 'Water birds and forests are all proclaiming the wonderful Dharma (Pure Land bliss), let alone the Tathagata's (Tathagata) subtle voice (Pure Land bliss).' 'Pure Land bliss, Pure Land bliss, the Western Pure Land is so joyful, Pure Land bliss.' 'The original vow of the Tathagata (Tathagata) is particularly superior and wonderful (Pure Land bliss), using compassion and skillful means to guide ordinary and foolish people (Pure Land bliss).' 'Regardless of the capacity of sentient beings, they are all liberated (Pure Land bliss), and reciting the Buddha's name can eliminate sins (Pure Land bliss).' 'Pure Land bliss, Pure Land bliss, the Western Pure Land is so joyful, Pure Land bliss.' 'Amitabha (Amitabha) auspiciously sits on the precious golden building (Pure
土樂) 恒沙菩四邊游(凈土樂) 九類蒙光說妙法(凈土樂) 聞者悟解永無憂(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂 西方凈土離囂塵(凈土樂) 眾生到即斷貪嗔(凈土樂) 總是善人菩薩眾(凈土樂) 亦無惡趣反怨親(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂 花幢八面掛金鈴(凈土樂) 上下和音出妙聲(凈土樂) 聞者皆言稱快樂(凈土樂) 長劫不聞諸苦名(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂 凡夫若得到西方(凈土樂) 曠劫恒沙罪滅亡(凈土樂) 具六神通得自在(凈土樂) 永除老病離無常(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂 西方凈土離胞胎(凈土樂) 眾生到即出蓮臺(凈土樂) 上品尋光升寶座(凈土樂) 下生障盡始花開(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂 西方凈土七重欄(凈土樂) 七寶莊嚴數百般(凈土樂) 琉璃作地黃金色(凈土樂) 諸臺樓閣與天連(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂 西方凈土十方希(凈土樂) 努力專求莫致疑(凈土樂) 上品即證無生忍(凈土樂)
【現代漢語翻譯】 現代漢語譯本 （凈土樂）恒河沙數的菩薩在四面遊歷 （凈土樂）九類眾生蒙受佛光，聽聞微妙佛法 （凈土樂）聽聞者領悟理解，永遠沒有憂愁 凈土樂，凈土樂，西方凈土非常快樂，凈土樂 （凈土樂）西方凈土遠離喧囂塵世 （凈土樂）眾生到達那裡，立即斷除貪婪和嗔恨 （凈土樂）那裡全部都是善良的人和菩薩大眾 （凈土樂）也沒有墮入惡道的反目成仇 凈土樂，凈土樂，西方凈土非常快樂，凈土樂 （凈土樂）用鮮花裝飾的寶幢八面懸掛著金鈴 （凈土樂）上下和諧發出美妙的聲音 （凈土樂）聽聞者都說快樂 （凈土樂）長久的時間裡聽不到任何痛苦的名字 凈土樂，凈土樂，西方凈土非常快樂，凈土樂 （凈土樂）凡夫如果能夠到達西方凈土 （凈土樂）曠劫恒河沙數般的罪業都會滅亡 （凈土樂）具備六種神通，獲得自在 （凈土樂）永遠去除衰老和疾病，脫離無常 凈土樂，凈土樂，西方凈土非常快樂，凈土樂 （凈土樂）西方凈土脫離胞胎出生 （凈土樂）眾生到達那裡，就從蓮花臺中化生 （凈土樂）上品往生者隨著佛光升上寶座 （凈土樂）下品往生者業障消除后蓮花才開放 凈土樂，凈土樂，西方凈土非常快樂，凈土樂 （凈土樂）西方凈土有七重欄桿 （凈土樂）用七寶裝飾，有數百種 （凈土樂）用琉璃做地，呈現黃金色 （凈土樂）各種樓臺亭閣與天空相連 凈土樂，凈土樂，西方凈土非常快樂，凈土樂 （凈土樂）西方凈土是十方世界所向往的 （凈土樂）努力專心求往生，不要疑惑 （凈土樂）上品往生者立即證得無生法忍
【English Translation】 English version (Pure Land Music) Countless Bodhisattvas travel in all directions (Pure Land Music) Nine kinds of beings receive the Buddha's light and hear the wonderful Dharma (Pure Land Music) Those who hear it understand and are forever free from sorrow Pure Land Music, Pure Land Music, the Western Pure Land is very joyful, Pure Land Music (Pure Land Music) The Western Pure Land is far from the noisy world (Pure Land Music) When beings arrive there, they immediately cut off greed and hatred (Pure Land Music) It is always full of good people and Bodhisattvas (Pure Land Music) There is no falling into evil realms or turning against relatives Pure Land Music, Pure Land Music, the Western Pure Land is very joyful, Pure Land Music (Pure Land Music) Flower banners with eight sides hang golden bells (Pure Land Music) Up and down, harmonious sounds emit wonderful sounds (Pure Land Music) Those who hear it all say it is joyful (Pure Land Music) For a long time, they do not hear the names of any suffering Pure Land Music, Pure Land Music, the Western Pure Land is very joyful, Pure Land Music (Pure Land Music) If ordinary people can reach the Western Pure Land (Pure Land Music) Countless eons of sins will be extinguished (Pure Land Music) Possessing the six supernormal powers, one obtains freedom (Pure Land Music) Forever removing old age and sickness, departing from impermanence Pure Land Music, Pure Land Music, the Western Pure Land is very joyful, Pure Land Music (Pure Land Music) The Western Pure Land is free from birth from the womb (Pure Land Music) When beings arrive there, they are born from lotus flowers (Pure Land Music) Those of the highest grade ascend to the jeweled seat with the light (Pure Land Music) Those born in the lower grades, after their karmic obstacles are eliminated, the flower begins to open Pure Land Music, Pure Land Music, the Western Pure Land is very joyful, Pure Land Music (Pure Land Music) The Western Pure Land has seven layers of railings (Pure Land Music) Decorated with seven treasures, there are hundreds of kinds (Pure Land Music) The ground is made of lapis lazuli, presenting a golden color (Pure Land Music) Various pavilions and towers are connected to the sky Pure Land Music, Pure Land Music, the Western Pure Land is very joyful, Pure Land Music (Pure Land Music) The Western Pure Land is desired by the ten directions (Pure Land Music) Strive to seek rebirth with focused effort, do not doubt (Pure Land Music) Those of the highest grade immediately attain the No-Birth Tolerance
下生障盡出泥黎(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂 西方凈土更無過(凈土樂) 閻浮極苦罪人多(凈土樂) 欲得今生出三界(凈土樂) 惟須至意念彌陀(凈土樂) 凈土樂凈土樂 西方凈土甚快樂 凈土樂
請觀世音菩薩贊(依瑜伽論)
迦摩那目佉 迦摩那母者娜(子也) 迦摩者那 迦摩那阿悉多 迦摩那佉 牟(平)禰(引) 迦摩那 迦摩那(上聲引) 即念觀世音菩薩(依大般若經通一切處誦)
六根贊(依大般若經通一切處誦)
我凈樂我凈樂 照見心空了世間 我凈樂 觀見眼根常清凈(我凈樂) 色界元來本是空(我凈樂) 色性本來無障礙(我凈樂) 無來無去是真宗(我凈樂) 觀見耳根常清凈(我凈樂) 聲界元來本是空(我凈樂) 聲性本來無障礙(我凈樂) 無來無去是真宗(我凈樂) 觀見鼻根常清凈(我凈樂) 香界元來本是空(我凈樂) 香性本來無障礙(我凈樂) 無來無去是真宗(我凈樂) 觀見舌根常清凈(我凈樂) 味界元來本是空(我凈樂) 味性本來無障礙(我凈樂) 無來無去是真宗(我凈樂) 觀見身根常清凈(我凈樂) 色界元來本是空(我凈
【現代漢語翻譯】 現代漢語譯本 下生障盡出泥黎(凈土樂)：意為消除所有障礙，往生到沒有苦難的凈土，享受凈土的快樂。 凈土樂凈土樂，西方凈土甚快樂，凈土樂。 西方凈土更無過(凈土樂)，閻浮極苦罪人多(凈土樂)。閻浮：指我們所居住的這個世界，充滿痛苦。這句是說，西方凈土是最好的去處，而閻浮提世界充滿痛苦，罪人眾多。 欲得今生出三界(凈土樂)，惟須至意念彌陀(凈土樂)。三界：指欲界、色界、無色界，是眾生輪迴的場所。彌陀：指阿彌陀佛（Amitābha）。這句是說，如果想在今生脫離輪迴，就必須誠心念誦阿彌陀佛的名號。 凈土樂凈土樂，西方凈土甚快樂，凈土樂。
請觀世音菩薩贊(依瑜伽論)：讚頌觀世音菩薩（Avalokiteśvara）的偈頌，依據《瑜伽師地論》。 迦摩那目佉，迦摩那母者娜(子也)，迦摩者那，迦摩那阿悉多，迦摩那佉，牟(平)禰(引)，迦摩那，迦摩那(上聲引)。 即念觀世音菩薩(依大般若經通一切處誦)：根據《大般若經》，隨時隨地都可以唸誦觀世音菩薩的名號。
六根贊(依大般若經通一切處誦)：讚頌六根清凈的偈頌，依據《大般若經》。六根：眼、耳、鼻、舌、身、意。 我凈樂我凈樂，照見心空了世間，我凈樂。 觀見眼根常清凈(我凈樂)，元來本是空(我凈樂)。眼根：視覺器官。：此處原文有缺失，無法補全。這句是說，觀照到眼根是清凈的，其本性是空性的。 色性本來無障礙(我凈樂)，無來無去是真宗(我凈樂)。色性：指由視覺器官所感知的顏色和形狀的性質。這句是說，色性的本性是沒有障礙的，不生不滅才是真正的宗旨。 觀見耳根常清凈(我凈樂)，聲界元來本是空(我凈樂)。耳根：聽覺器官。聲界：聲音的世界。這句是說，觀照到耳根是清凈的，聲音的本性是空性的。 聲性本來無障礙(我凈樂)，無來無去是真宗(我凈樂)。聲性：指聲音的性質。這句是說，聲性的本性是沒有障礙的，不生不滅才是真正的宗旨。 觀見鼻根常清凈(我凈樂)，香界元來本是空(我凈樂)。鼻根：嗅覺器官。香界：氣味的世界。這句是說，觀照到鼻根是清凈的，氣味的本性是空性的。 香性本來無障礙(我凈樂)，無來無去是真宗(我凈樂)。香性：指氣味的性質。這句是說，香性的本性是沒有障礙的，不生不滅才是真正的宗旨。 觀見舌根常清凈(我凈樂)，味界元來本是空(我凈樂)。舌根：味覺器官。味界：味道的世界。這句是說，觀照到舌根是清凈的，味道的本性是空性的。 味性本來無障礙(我凈樂)，無來無去是真宗(我凈樂)。味性：指味道的性質。這句是說，味性的本性是沒有障礙的，不生不滅才是真正的宗旨。 觀見身根常清凈(我凈樂)，元來本是空(我凈樂)。身根：觸覺器官。：此處原文有缺失，無法補全。
English version 'Lower birth obstacles exhausted, emerging from Naraka (Pure Land Bliss)': Meaning to eliminate all obstacles and be reborn in the Pure Land without suffering, enjoying the bliss of the Pure Land. 'Pure Land Bliss, Pure Land Bliss, the Western Pure Land is very blissful, Pure Land Bliss.' 'The Western Pure Land is unsurpassed (Pure Land Bliss), Jambudvipa (Jambudvīpa) is extremely bitter with many sinners (Pure Land Bliss).' Jambudvipa: Refers to the world we live in, full of suffering. This sentence means that the Western Pure Land is the best place to go, while the Jambudvipa world is full of suffering and many sinners. 'If you want to escape the Three Realms (Trailokya) in this life (Pure Land Bliss), you must sincerely recite Amitābha (Amitābha) (Pure Land Bliss).' Three Realms: Refers to the Desire Realm (Kāmadhātu), Form Realm (Rūpadhātu), and Formless Realm (Arūpadhātu), the places where sentient beings are reborn. Amitābha: Refers to Amitābha Buddha. This sentence means that if you want to escape reincarnation in this life, you must sincerely recite the name of Amitābha Buddha. 'Pure Land Bliss, Pure Land Bliss, the Western Pure Land is very blissful, Pure Land Bliss.'
'Praise of Avalokiteśvara Bodhisattva (according to Yogācāra)': A verse praising Avalokiteśvara Bodhisattva, based on the Yogācārabhūmi-śāstra. 'Kāma-na mukha, Kāma-na mu-ja-na (child), Kāma-ja-na, Kāma-na a-sita, Kāma-na kha, Mu (flat) Ni (extended), Kāma-na, Kāma-na (rising tone extended).' 'Immediately recite Avalokiteśvara Bodhisattva (according to the Mahāprajñāpāramitā Sūtra, reciting everywhere)': According to the Mahāprajñāpāramitā Sūtra, the name of Avalokiteśvara Bodhisattva can be recited anytime and anywhere.
'Praise of the Six Roots (according to the Mahāprajñāpāramitā Sūtra, reciting everywhere)': A verse praising the purity of the six roots, based on the Mahāprajñāpāramitā Sūtra. Six Roots: eye, ear, nose, tongue, body, and mind. 'I am pure and blissful, I am pure and blissful, illuminating the emptiness of the mind and understanding the world, I am pure and blissful.' 'Observing that the eye-root is always pure (I am pure and blissful), originally it is empty (I am pure and blissful).' Eye-root: The visual organ. : The original text is missing here and cannot be completed. This sentence means that the eye-root is observed to be pure, and its nature is emptiness. 'The nature of form is originally without obstacles (I am pure and blissful), without coming and without going is the true principle (I am pure and blissful).' The nature of form: Refers to the nature of colors and shapes perceived by the visual organs. This sentence means that the nature of form is without obstacles, and not being born and not dying is the true principle. 'Observing that the ear-root is always pure (I am pure and blissful), the realm of sound is originally empty (I am pure and blissful).' Ear-root: The auditory organ. Realm of sound: The world of sound. This sentence means that the ear-root is observed to be pure, and the nature of sound is emptiness. 'The nature of sound is originally without obstacles (I am pure and blissful), without coming and without going is the true principle (I am pure and blissful).' The nature of sound: Refers to the nature of sound. This sentence means that the nature of sound is without obstacles, and not being born and not dying is the true principle. 'Observing that the nose-root is always pure (I am pure and blissful), the realm of fragrance is originally empty (I am pure and blissful).' Nose-root: The olfactory organ. Realm of fragrance: The world of smell. This sentence means that the nose-root is observed to be pure, and the nature of smell is emptiness. 'The nature of fragrance is originally without obstacles (I am pure and blissful), without coming and without going is the true principle (I am pure and blissful).' The nature of fragrance: Refers to the nature of smell. This sentence means that the nature of fragrance is without obstacles, and not being born and not dying is the true principle. 'Observing that the tongue-root is always pure (I am pure and blissful), the realm of taste is originally empty (I am pure and blissful).' Tongue-root: The gustatory organ. Realm of taste: The world of taste. This sentence means that the tongue-root is observed to be pure, and the nature of taste is emptiness. 'The nature of taste is originally without obstacles (I am pure and blissful), without coming and without going is the true principle (I am pure and blissful).' The nature of taste: Refers to the nature of taste. This sentence means that the nature of taste is without obstacles, and not being born and not dying is the true principle. 'Observing that the body-root is always pure (I am pure and blissful), originally it is empty (I am pure and blissful).' Body-root: The tactile organ. : The original text is missing here and cannot be completed.
【English Translation】 English translation line 1 English translation line 2
樂) 色性本來無障礙(我凈樂) 無來無去是真宗(我凈樂) 觀見意根常清凈(我凈樂) 法界元來本是空(我凈樂) 法性本來無障礙(我凈樂) 無來無去是真宗(我凈樂)(此後漸急誦)
妄想眼根緣色轉(努力) 妄聽界耳被聲牽(難識) 妄嗅舌香常染味(努力) 妄識身觸意塵遷(難識)
難識努力急急斷狐疑修福。
妄想騰波常沒溺(努力) 煩惱猛焰鎮燒然(難識) 上去慈尊迢遞遠(努力) 西方望彌陀道路懸(難識)
難識努力急急斷狐疑修福。
唯有文殊大菩薩(努力) 現今此地五臺山(難識) 愍念眾生沈苦海(努力) 永劫波中駕法船(難識)
難識努力急急斷狐疑修福。
彌陀凈土甚榮華(努力) 寶池花開數雜花(難識) 欲得西方長壽樂(努力) 並俗歸真早出家(難識)
難識努力急急斷狐疑修福。
出家何以故遲遲(努力) 辭奉耶孃悲復啼(難識) 咽苦吐甘恩愛重(努力) 如今不忍苦分離(難識)
難識努力急急斷狐疑修福。
入道速分離(努力) 純莫守愚迷(難識) 出家即是報思愛(努力) 兒能為救拔泥犁(難識)
難識努力急急斷狐
【現代漢語翻譯】 現代漢語譯本 色性的本質本來就沒有障礙（我的清凈快樂），沒有來也沒有去才是真正的宗旨（我的清凈快樂）。 觀照覺察意根，它常常是清凈的（我的清凈快樂），法界原本就是空性（我的清凈快樂）。 法性的本質本來就沒有障礙（我的清凈快樂），沒有來也沒有去才是真正的宗旨（我的清凈快樂）。（此後逐漸加快誦唸） 妄想的眼根隨著外色而轉動（努力），虛妄聽聞的耳根被聲音所牽引（難以認識）。 虛妄嗅聞的舌根常常被香味所染著（努力），虛妄認識的身體接觸和意念塵埃在遷流變化（難以認識）。 難以認識，努力，趕快斷除狐疑，修積福德。 妄想如波濤般翻騰，常常使人沉溺其中（努力），煩惱如猛烈的火焰，不斷地燃燒（難以認識）。 上面的慈悲之尊遙遠而不可及（努力），向西方遙望阿彌陀佛（Amitabha）（無量光佛）的道路懸隔（難以認識）。 難以認識，努力，趕快斷除狐疑，修積福德。 唯有文殊（Manjusri）大菩薩（Mahasattva）（大覺悟者），如今就在這五臺山（Wutai Mountain）（佛教名山）。 憐憫眾生沉溺在痛苦的海洋中（努力），在永恒的劫波（kalpa）（極長的時間單位）中駕著法船（難以認識）。 難以認識，努力，趕快斷除狐疑，修積福德。 阿彌陀佛（Amitabha）的凈土非常榮華（努力），寶池中盛開著各種各樣的花朵（難以認識）。 想要在西方獲得長壽的快樂（努力），就應該拋棄世俗迴歸真理，及早出家（難以認識）。 難以認識，努力，趕快斷除狐疑，修積福德。 出家為什麼還要遲疑（努力）？因為要告別父母，他們悲傷哭泣（難以認識）。 嚥下苦澀，吐出甘甜，恩愛深重（努力），如今不忍心痛苦地分離（難以認識）。 難以認識，努力，趕快斷除狐疑，修積福德。 進入佛道要迅速分離（努力），千萬不要固守愚昧迷惑（難以認識）。 出家就是報答父母的恩情（努力），兒子能夠救拔他們脫離地獄（naraka）（受苦之處）（難以認識）。 難以認識，努力，趕快斷除狐
【English Translation】 English version The nature of form is inherently without obstruction (my pure joy), without coming or going is the true essence (my pure joy). Observing the root of consciousness, it is always pure (my pure joy), the Dharmadhatu (realm of reality) is originally emptiness (my pure joy). The nature of Dharma is inherently without obstruction (my pure joy), without coming or going is the true essence (my pure joy). (Recite faster from here) The deluded eye-faculty turns with external forms (strive), the falsely hearing ear-faculty is led by sounds (difficult to recognize). The falsely smelling tongue-faculty is always stained by flavors (strive), the falsely recognizing body-contact and mind-dust are shifting and changing (difficult to recognize). Difficult to recognize, strive, quickly cut off doubt, cultivate merit. Delusion surges like waves, often drowning people (strive), afflictions are like fierce flames, constantly burning (difficult to recognize). The compassionate honored one above is distant and unreachable (strive), gazing westward, the path to Amitabha (Amitabha) is suspended (difficult to recognize). Difficult to recognize, strive, quickly cut off doubt, cultivate merit. Only Manjusri (Manjusri) Bodhisattva (Mahasattva) is now on this Wutai Mountain (Wutai Mountain). Pities sentient beings drowning in the sea of suffering (strive), sailing the Dharma boat in eternal kalpas (kalpa) (difficult to recognize). Difficult to recognize, strive, quickly cut off doubt, cultivate merit. Amitabha's (Amitabha) Pure Land is extremely glorious (strive), in the jeweled pond, various flowers bloom (difficult to recognize). If you want to obtain longevity and happiness in the West (strive), you should abandon the mundane and return to the truth, and renounce the world early (difficult to recognize). Difficult to recognize, strive, quickly cut off doubt, cultivate merit. Why delay renunciation (strive)? Because you must bid farewell to your parents, who grieve and weep (difficult to recognize). Swallowing bitterness and spitting out sweetness, love and affection are deep (strive), now you cannot bear to separate painfully (difficult to recognize). Difficult to recognize, strive, quickly cut off doubt, cultivate merit. Entering the path, separate quickly (strive), do not stubbornly cling to ignorance and delusion (difficult to recognize). Renunciation is repaying the kindness of parents (strive), a son can save them from hell (naraka) (difficult to recognize). Difficult to recognize, strive, quickly cut off dou
疑修福。
耶孃莫悲啼(努力) 兒今入道奉尊師(難識) 坐禪誦經常唸佛(努力) 會當證果得菩提(難識)
難識努力急急斷狐疑修福。
慈父門前喚(努力) 三車與子期(難識) 速來歸本國(努力) 正值法門開(難識)
難識努力急急斷狐疑修福。
八德池中戲(努力) 逍遙七寶臺(難識) 千秋聽妙法(努力) 萬劫不聞哀(難識)
難識努力急急斷狐疑修福。
諸佛在心頭(努力) 迷人向外求(難識) 內懷無價寶(努力) 不識一生休(難識)
難識努力急急斷狐疑修福。
煩惱繩索牢(努力) 利磨智慧刀(難識) 割斷愚癡網(努力) 逍遙上法橋(難識)
難識努力急急斷狐疑修福。
出家剛(努力) 苦樂自須當(難識) 觀身如泡影(努力) 唸唸趣無常(難識)
難識努力急急斷狐疑修福。
地獄門前有何物(努力) 牛頭獄卒在傍邊(難識) 手把鐵叉叉入鑊(努力) 縱得人身受苦殃(難識)
難識努力急急斷狐疑修福。
歸去來(努力) 閻浮濁惡不堪停(難識) 欲得安身長受樂(努力) 無過凈土最為精(難識)
難識努力
【現代漢語翻譯】 現代漢語譯本 應消除疑慮，修行積福。
父母不必悲傷哭泣（努力）， 孩兒如今入道侍奉尊師（難識）。 坐禪誦經，時常唸佛（努力）， 終將證得佛果，獲得菩提（難識）。
難識努力，迅速斷除狐疑，修行積福。
慈父在門前呼喚（努力）， 用三車來與你相約（難識）。 速速歸回本來的國土（努力）， 正值佛法大門敞開之時（難識）。
難識努力，迅速斷除狐疑，修行積福。
在八德池中嬉戲（努力）， 逍遙自在地處於七寶臺上（難識）。 千秋萬代聽聞微妙的佛法（努力）， 永劫不再聽聞悲哀的聲音（難識）。
難識努力，迅速斷除狐疑，修行積福。
諸佛就在心中（努力）， 迷惑之人卻向外尋求（難識）。 內心懷有無價之寶（努力）， 不認識它，一生都將虛度（難識）。
難識努力，迅速斷除狐疑，修行積福。
煩惱的繩索捆綁得牢固（努力）， 用智慧之刀來磨礪（難識）。 割斷愚癡的羅網（努力）， 逍遙自在地登上佛法的橋樑（難識）。
難識努力，迅速斷除狐疑，修行積福。
出家修行剛開始（努力）， 苦樂都要自己承擔（難識）。 觀自身如水泡幻影（努力）， 念念不忘世事無常（難識）。
難識努力，迅速斷除狐疑，修行積福。
地獄門前有什麼（努力）？ 牛頭獄卒在旁邊（難識）。 手持鐵叉叉入油鍋（努力）， 縱然得到人身也要遭受苦難（難識）。
難識努力，迅速斷除狐疑，修行積福。
歸去吧，歸去吧（努力）！ 閻浮提（Jambudvipa，指我們所居住的這個世界）污濁罪惡，不值得停留（難識）。 想要安身立命，長久享受快樂（努力）， 沒有比往生凈土更為精妙的了（難識）。
難識努力
【English Translation】 English version One should dispel doubts and cultivate merits.
Parents, do not grieve and weep (strive). Your child now enters the path to serve the revered teacher (difficult to recognize). Meditating, chanting scriptures, and constantly reciting the Buddha's name (strive). Eventually, one will attain Buddhahood and achieve Bodhi (difficult to recognize).
Difficult to recognize, strive to quickly cut off doubts and cultivate merits.
The compassionate father calls at the gate (strive). Promising you with three carts (difficult to recognize). Quickly return to your original homeland (strive). It is the time when the Dharma gate is open (difficult to recognize).
Difficult to recognize, strive to quickly cut off doubts and cultivate merits.
Playing in the Eight Virtues Pond (strive). Leisurely residing on the Seven Treasures Platform (difficult to recognize). Listening to the wonderful Dharma for thousands of autumns (strive). Never hearing sounds of sorrow for countless eons (difficult to recognize).
Difficult to recognize, strive to quickly cut off doubts and cultivate merits.
All Buddhas are in the heart (strive). Deluded people seek outwards (difficult to recognize). Holding priceless treasures within (strive). Not recognizing them, one's life is wasted (difficult to recognize).
Difficult to recognize, strive to quickly cut off doubts and cultivate merits.
The ropes of afflictions are tightly bound (strive). Sharpen the sword of wisdom (difficult to recognize). Cut off the net of ignorance (strive). Freely ascend the bridge of Dharma (strive).
Difficult to recognize, strive to quickly cut off doubts and cultivate merits.
Renouncing the household life is just the beginning (strive). One must bear the joys and sorrows oneself (difficult to recognize). Observe the body as a bubble or illusion (strive). Be mindful of impermanence in every thought (difficult to recognize).
Difficult to recognize, strive to quickly cut off doubts and cultivate merits.
What is at the gate of hell (strive)? Ox-Head wardens are beside it (difficult to recognize). Holding iron forks to thrust into the cauldron (strive). Even if one obtains a human body, one will suffer misery (difficult to recognize).
Difficult to recognize, strive to quickly cut off doubts and cultivate merits.
Return, return (strive)! Jambudvipa (the world we live in) is turbid and evil, not worth staying in (difficult to recognize). If you want to settle down and enjoy happiness for a long time (strive). Nothing is more refined than being reborn in the Pure Land (difficult to recognize).
Difficult to recognize
急急斷狐疑修福。
(眾等誦觀經諸贊唸佛竟。即誦此琮法師導和上凈土禮讚。誦禮讚竟。即誦后發願文便散)。
一切恭敬 至心歸命禮西方阿彌陀佛。
法藏因彌遠 極樂果還深 異珍參作地 眾寶間為林 花開希有色 波揚實相音 何當蒙授手 一遂往生心
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
濁世難還入 凈土愿逾深 金繩直界道 珠網縵垂林 見色皆真色 聞音悉法音 莫謂西方遠 唯須十念心
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
也聞嚴凈國 乘起至誠因 觀日心初定 想水念逾真 林宣上品法 蓮合下生人 既言同志友 從余洗客塵
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
放光周遠剎 分化滿遙空 花臺三品異 人天一類同 尋樹流香水 吹樂起清風 在茲心若凈 誰見有西東
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
迴向漸為功 西方路稍通 寶幢承厚地 天香入遠風 開花重布水 覆網細分空 愿生何意切 正為樂無窮
愿共諸眾生往生安樂國。
【現代漢語翻譯】 現代漢語譯本： 趕緊斷除疑惑，修習福德。
（大眾誦唸《觀經》中的各種贊偈，唸佛完畢。接著誦唸琮法師引導和尚往生凈土的禮讚。誦唸禮讚完畢，就誦唸後面的發願文，然後解散）。
一心恭敬，至誠歸命禮敬西方阿彌陀佛（Amitabha Buddha）。
法藏比因彌陀佛更為久遠，極樂世界的果報也更加深厚。 各種奇異的珍寶交錯構成大地，無數的寶物點綴成林。 蓮花綻放著稀有美麗的色彩，水波盪漾著實相的音聲。 何時才能蒙受佛陀授手接引，從而達成往生極樂的心願？
愿與一切眾生共同往生安樂國土。
至誠歸命禮敬西方阿彌陀佛（Amitabha Buddha）。
在污濁的世間難以返回，往生凈土的願望更加深切。 金色的繩索筆直地界定道路，珍珠織成的網幕低垂成林。 所見之色皆是真如之色，所聞之音皆是佛法之音。 不要認為西方極樂世界遙遠，只要有至誠的十念之心。
愿與一切眾生共同往生安樂國土。
至誠歸命禮敬西方阿彌陀佛（Amitabha Buddha）。
也曾聽聞極樂世界莊嚴清凈，乘著至誠之心而生起往生的因緣。 觀想太陽，心開始安定；觀想水，念頭更加真實。 林中宣講上品往生的佛法，蓮花承載下品往生的人。 既然說我們是志同道合的朋友，就讓我為你洗去旅途的風塵。
愿與一切眾生共同往生安樂國土。
至誠歸命禮敬西方阿彌陀佛（Amitabha Buddha）。
佛光普照遙遠的世界，分身化現充滿遙遠的天空。 蓮花臺有三品的不同，人道和天道眾生本質相同。 尋著樹木流淌著馨香的流水，清風吹拂著美妙的音樂。 在此刻心中如果清凈，誰還會看到有西方和東方？
愿與一切眾生共同往生安樂國土。
至誠歸命禮敬西方阿彌陀佛（Amitabha Buddha）。
迴向的功德逐漸積累，通往西方的道路漸漸暢通。 寶幢承載著厚實的大地，天上的香氣飄入遙遠的風中。 再次佈施鮮花，覆蓋水面，細密地劃分天空。 發願往生極樂世界的心意為何如此懇切？正是爲了享受無盡的快樂。
愿與一切眾生共同往生安樂國土。
【English Translation】 English version: Quickly cut off doubts and cultivate blessings.
(The assembly chants the various praises from the Contemplation Sutra, completing the recitation of the Buddha's name. Then, they recite the Pure Land Praise led by Dharma Master Cong for the Abbot. After reciting the praise, they recite the subsequent Vow of Rebirth and then disperse.)
With utmost reverence, I sincerely take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land.
The cause of Dharmakara (Dharmakara) is even more distant than Amitabha, and the fruit of Sukhavati (Sukhavati) is even deeper. Various rare treasures are intertwined to form the earth, and countless jewels are interspersed as forests. Lotuses bloom with rare and beautiful colors, and waves ripple with the sound of true reality. When will I be able to receive the hand of the Buddha, thereby fulfilling the wish to be reborn in the Pure Land?
May I, together with all sentient beings, be reborn in the Land of Bliss.
With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land.
It is difficult to return to the defiled world, and the desire to be reborn in the Pure Land is even deeper. Golden ropes directly define the path, and pearl nets hang low as forests. What is seen is all the color of true thusness, and what is heard is all the sound of the Dharma. Do not think that the Western Pure Land is far away; only a sincere ten-念 (ten recitations) mind is needed.
May I, together with all sentient beings, be reborn in the Land of Bliss.
With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land.
I have also heard that the Pure Land is adorned and pure, arising the cause of rebirth through utmost sincerity. Contemplating the sun, the mind begins to stabilize; contemplating water, the thought becomes more real. The forest proclaims the Dharma of the highest grade of rebirth, and the lotus supports those reborn in the lowest grade. Since we are said to be like-minded friends, let me wash away the dust of your journey.
May I, together with all sentient beings, be reborn in the Land of Bliss.
With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land.
The Buddha's light shines throughout distant lands, and the manifested bodies fill the remote sky. The lotus platforms have three different grades, but beings in the human and celestial realms are of the same kind. Following the trees, fragrant water flows, and clear winds arise with delightful music. If the mind is pure at this moment, who will see the existence of West and East?
May I, together with all sentient beings, be reborn in the Land of Bliss.
With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land.
The merit of dedication gradually accumulates, and the path to the West gradually becomes clear. Jeweled banners support the thick earth, and heavenly fragrance enters the distant wind. Again, offer flowers, cover the water, and finely divide the sky. Why is the vow to be reborn in the Land of Bliss so earnest? It is precisely to enjoy endless happiness.
May I, together with all sentient beings, be reborn in the Land of Bliss.
至心歸命禮西方阿彌陀佛。
十劫道先成 嚴界引群萌 金沙徹水照 玉葉滿枝明 鳥本珠中出 人唯花上生 敢請西方聖 早晚定相迎
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
凈剎本來儔 無數化城樓 四面垂鈴匝 六返散花周 樹含香氣動 水帶法聲流 未曾聞苦事 誰復辨春秋
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
欲選當生處 西方最可歸 間樹開重閣 滿道布鮮衣 香飯隨心至 寶殿逐身飛 有緣皆得往 只自去人稀
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
十方諸佛國 儘是法王家 偏求有緣地 冀得早無邪 八功如意水 七寶自然花 于彼心能系 當必往非余
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
凈國無衰變 一立古今然 光臺千寶合 音樂八風宣 池多說法鳥 空滿散花天 得生不衰退 隨意脫開蓮
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
已成窮聖理 真有遍空威 在西時現小 俱是暫隨機 葉珠相映飾 沙水共澄暉 欲
【現代漢語翻譯】 現代漢語譯本 至誠皈依西方阿彌陀佛（Amitabha Buddha of the Western Pure Land）。
十劫之前您已成就佛道，以莊嚴的凈土引導眾生。 金色的沙灘倒映著清澈的水光，寶玉般的樹葉在枝頭閃耀著光芒。 鳥兒本是從珍珠中誕生，人們唯有在蓮花上化生。 懇請西方的聖者阿彌陀佛，早晚都能前來迎接。
愿與一切眾生共同往生安樂國（Pure Land of Bliss）。
至誠皈依西方阿彌陀佛（Amitabha Buddha of the Western Pure Land）。
清凈的佛國本來就是殊勝無比，有無數化現的城樓。 四面懸掛著鈴鐺，環繞四周，六時不斷地散落鮮花。 樹木散發著芬芳的香氣，流水帶著佛法的聲音流淌。 從未曾聽聞痛苦的事情，誰又會分辨春秋的流逝呢？
愿與一切眾生共同往生安樂國（Pure Land of Bliss）。
至誠皈依西方阿彌陀佛（Amitabha Buddha of the Western Pure Land）。
如果想要選擇往生之處，西方極樂世界是最值得歸往的。 樹木之間建有重重樓閣，道路上鋪滿了鮮艷的衣裳。 香美的飯食隨心而至，珍寶的殿堂伴隨身體飛行。 有緣的人都能前往，只是自己不去的人太多了。
愿與一切眾生共同往生安樂國（Pure Land of Bliss）。
至誠皈依西方阿彌陀佛（Amitabha Buddha of the Western Pure Land）。
十方諸佛的國土，都是法王（Dharma King，指佛陀）的家。 偏偏尋求有緣的凈土，希望能夠早日沒有邪念。 八功德水如意自在，七寶蓮花自然開放。 如果內心能夠繫念于彼國，必定能夠往生，沒有其他的可能。
愿與一切眾生共同往生安樂國（Pure Land of Bliss）。
至誠皈依西方阿彌陀佛（Amitabha Buddha of the Western Pure Land）。
清凈的佛國沒有衰老和變化，一旦建立就亙古不變。 光明的樓臺由千種珍寶構成，音樂由八風（象徵四方四隅的風）宣揚。 水池中有很多說法之鳥，天空中充滿了散花的天人。 能夠往生就不會衰退，可以隨意地從蓮花中脫身而出。
愿與一切眾生共同往生安樂國（Pure Land of Bliss）。
至誠皈依西方阿彌陀佛（Amitabha Buddha of the Western Pure Land）。
已經窮盡了聖人的道理，真實的佛力遍佈虛空。 在西方示現時而小，都是暫時隨機應化。 樹葉和珍珠相互輝映裝飾，沙灘和水面共同澄澈光輝。 想要...
【English Translation】 English version With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha of the Western Pure Land).
You achieved Buddhahood ten kalpas ago, guiding sentient beings with a solemn Pure Land. Golden sands reflect the clear water, and jade-like leaves shine brightly on the branches. Birds are born from pearls, and people are born on lotuses. I earnestly request the Western Sage, Amitabha Buddha, to come and welcome us sooner or later.
May I and all sentient beings be reborn in the Land of Bliss (Pure Land of Bliss).
With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha of the Western Pure Land).
The pure Buddha-land is inherently supreme, with countless manifested city towers. Bells hang on all four sides, surrounding the area, and flowers are scattered six times a day. Trees emit fragrant scents, and flowing water carries the sound of the Dharma. Never having heard of suffering, who would distinguish the passing of spring and autumn?
May I and all sentient beings be reborn in the Land of Bliss (Pure Land of Bliss).
With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha of the Western Pure Land).
If you wish to choose a place to be reborn, the Western Pure Land is the most worthy to return to. Multi-storied pavilions are built among the trees, and the roads are covered with colorful garments. Fragrant meals arrive as desired, and precious palaces fly with the body. Those who have affinity can go, but too few people go themselves.
May I and all sentient beings be reborn in the Land of Bliss (Pure Land of Bliss).
With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha of the Western Pure Land).
The lands of all Buddhas in the ten directions are the home of the Dharma King (Dharma King, referring to the Buddha). I especially seek a Pure Land with affinity, hoping to be free from evil thoughts soon. The water of eight merits is as desired, and the seven-jeweled lotuses bloom naturally. If the mind can be attached to that land, one will surely be reborn there, there is no other possibility.
May I and all sentient beings be reborn in the Land of Bliss (Pure Land of Bliss).
With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha of the Western Pure Land).
The Pure Land has no decay or change; once established, it remains the same from ancient times to the present. The luminous terrace is composed of thousands of treasures, and music is proclaimed by the eight winds (symbolizing the winds of the four directions and four corners). There are many Dharma-speaking birds in the ponds, and the sky is filled with flower-scattering devas. Those who are reborn will not decline and can freely emerge from the lotus.
May I and all sentient beings be reborn in the Land of Bliss (Pure Land of Bliss).
With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha of the Western Pure Land).
Having exhausted the principles of the sages, the true power pervades the void. Appearing small at times in the West, all are temporary expedient transformations. Leaves and pearls reflect and adorn each other, sand and water together clarify the radiance. Wanting to...
得無生果 彼土必須依
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
道場一樹迥 德水八池深 往往分渠溜 處處列行林 真珠變鳥色 妙法滿風音 自憐非上品 空羨發誠心
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
五山毫獨朗 四海自恒分 地水俱為鏡 香花同作云 業深誠易往 因淺寶難聞 必望除疑惑 超然獨不群
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
千輪明足下 五道現光中 悲引恒無絕 人歸亦未窮 口宣猶在定 心靜更飛通 聞名皆愿往 日發幾花叢
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
慧力超無上 身光備有緣 動搖諸寶國 侍坐一金蓮 鳥群非寶鳥 天類豈真天 須知求妙樂 會是戒香全
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
心帶真慈滿 光含法界圓 無緣能攝物 有想定非難 花隨本心變 宮移身自安 希聞出世境 須共入禪觀
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
遠壽如來量 遙音大士觀 遍
【現代漢語翻譯】 現代漢語譯本： 若要證得無生果（Anutpattika-dharma-kshanti，對法不生不滅的領悟），必須依靠阿彌陀佛的凈土。 愿與一切眾生共同往生安樂國（Sukhāvatī，極樂凈土）。 至誠歸命，禮敬西方阿彌陀佛（Amitābha）。 道場中的菩提樹與衆不同，功德之水在八功德池中深邃。 水流往往分出渠道，樹木處處排列成行。 珍珠幻化成鳥的色彩，微妙的佛法充滿風的聲音。 自嘆不是上品往生之人，空自羨慕那些發真誠心的人。 愿與一切眾生共同往生安樂國（Sukhāvatī，極樂凈土）。 至誠歸命，禮敬西方阿彌陀佛（Amitābha）。 阿彌陀佛的眉間白毫光芒獨自照亮五座大山，佛光自然地照耀四大海。 大地和水都成了明鏡，香和花都化作祥雲。 業障深重，只要真誠就容易往生，福德淺薄，就難以聽聞佛法。 必定要消除疑惑，才能超脫世俗，與衆不同。 愿與一切眾生共同往生安樂國（Sukhāvatī，極樂凈土）。 至誠歸命，禮敬西方阿彌陀佛（Amitābha）。 阿彌陀佛的足下顯現千輻輪相，五道光明從中顯現。 佛的慈悲引導永無止境，人們歸向佛的道路也永無盡頭。 口中宣講佛法，心中仍然安住于禪定，心境清凈，更能自由通達。 聽到阿彌陀佛的名號，都發愿往生，每日有多少蓮花在極樂世界開放。 愿與一切眾生共同往生安樂國（Sukhāvatī，極樂凈土）。 至誠歸命，禮敬西方阿彌陀佛（Amitābha）。 阿彌陀佛的智慧力量超越一切，佛身的光芒具備種種殊勝的因緣。 佛光能震動諸佛的寶國，侍奉佛陀的是一朵金蓮。 極樂世界的鳥不是普通的鳥，天人也不是真正的天人。 須知要求得真正的快樂，必須具備圓滿的戒香。 愿與一切眾生共同往生安樂國（Sukhāvatī，極樂凈土）。 至誠歸命，禮敬西方阿彌陀佛（Amitābha）。 心中充滿真實的慈悲，光明包含整個法界。 無緣大慈能攝受一切眾生，有想的禪定並非難事。 蓮花隨著本心的變化而變化，宮殿隨著自身而安穩。 希望聽聞超脫世間的境界，必須共同進入禪觀。 愿與一切眾生共同往生安樂國（Sukhāvatī，極樂凈土）。 至誠歸命，禮敬西方阿彌陀佛（Amitābha）。 阿彌陀佛的壽命如同虛空一樣無量，遙遠的音聲如同大士（Mahāsattva，偉大的菩薩）的觀照。 佛光普照一切。 愿與一切眾生共同往生安樂國（Sukhāvatī，極樂凈土）。 至誠歸命，禮敬西方阿彌陀佛（Amitābha）。
【English Translation】 English version: To attain the fruit of Anutpattika-dharma-kshanti (the realization of the non-arising and non-ceasing of dharmas), one must rely on the Pure Land of Amitābha. May I, together with all sentient beings, be reborn in the Land of Bliss (Sukhāvatī). With utmost sincerity, I take refuge in and pay homage to Amitābha Buddha of the Western Pure Land. The Bodhi tree in the Bodhimanda (place of enlightenment) is unique, and the water of merit is deep in the Eight Treasure Ponds. Streams often branch into channels, and rows of trees line every place. Pearls transform into the colors of birds, and the wonderful Dharma fills the sound of the wind. I pity myself for not being of the highest rebirth, and I vainly envy those who generate sincere minds. May I, together with all sentient beings, be reborn in the Land of Bliss (Sukhāvatī). With utmost sincerity, I take refuge in and pay homage to Amitābha Buddha of the Western Pure Land. The white hair between Amitābha's eyebrows shines alone on the five mountains, and the Buddha's light naturally illuminates the four seas. The earth and water both become mirrors, and incense and flowers transform into auspicious clouds. With deep karmic obstacles, it is easy to be reborn with sincerity; with shallow merit, it is difficult to hear the Dharma. One must eliminate doubts to transcend the mundane and be unique. May I, together with all sentient beings, be reborn in the Land of Bliss (Sukhāvatī). With utmost sincerity, I take refuge in and pay homage to Amitābha Buddha of the Western Pure Land. A thousand-spoke wheels appear under Amitābha's feet, and the light of the five paths manifests from within. The Buddha's compassionate guidance is endless, and the path of people returning to the Buddha is also endless. Speaking the Dharma, the mind still abides in Samadhi (meditative absorption); with a pure mind, one can be even more free and unobstructed. Hearing the name of Amitābha, all vow to be reborn; how many lotuses bloom daily in the Land of Bliss? May I, together with all sentient beings, be reborn in the Land of Bliss (Sukhāvatī). With utmost sincerity, I take refuge in and pay homage to Amitābha Buddha of the Western Pure Land. Amitābha's wisdom power surpasses all, and the light of the Buddha's body possesses all kinds of excellent conditions. The Buddha's light can shake the treasure lands of all Buddhas, and serving the Buddha is a golden lotus. The birds in the Land of Bliss are not ordinary birds, and the devas (gods) are not true devas. One must know that to seek true happiness, one must have the complete fragrance of precepts. May I, together with all sentient beings, be reborn in the Land of Bliss (Sukhāvatī). With utmost sincerity, I take refuge in and pay homage to Amitābha Buddha of the Western Pure Land. The heart is filled with true compassion, and the light contains the entire Dharma realm. Unconditional great compassion can embrace all sentient beings, and meditative concentration with thought is not difficult. The lotus flowers change with the changes of the original mind, and the palaces are stable with oneself. Hoping to hear the realm beyond the world, one must enter into Chan (Zen) contemplation together. May I, together with all sentient beings, be reborn in the Land of Bliss (Sukhāvatī). With utmost sincerity, I take refuge in and pay homage to Amitābha Buddha of the Western Pure Land. Amitābha's lifespan is as immeasurable as space, and the distant sound is like the observation of a Mahāsattva (great Bodhisattva). The Buddha's light shines everywhere. May I, together with all sentient beings, be reborn in the Land of Bliss (Sukhāvatī). With utmost sincerity, I take refuge in and pay homage to Amitābha Buddha of the Western Pure Land.
土花分映 烈樹蓋重懸 聞香皆是食 見食本為禪 生則無餘想 誰云非自然
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
恒明四海色 高貯一瓶光 真珠和日月 映地乃千光 聞聲開舊習 寶樹鏡他方 絃歌空里唱 風樹合宮商
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
光舒救毗舍 空立引韋提 天來香蓋捧 人去寶衣賚 六時聞鳥合 四寸踐花低 相看無不正 豈復有長迷
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
勢至威光遠 觀音悲意濃 大小今相類 左右共成雙 花飛日日雨 珠懸處處幢 自嗟深有障 所念未余從
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
印手從來寶 分身隨類同 心至慈光及 人感寶池充 見樹成三忍 聞波得五通 若解真嚴凈 應觀土亦空
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
欲與三昧道 正觀一經開 心中緣像入 掌里見花來 天樂非同彼 法服不須裁 勿言恒彼住 有力定當回
愿共諸眾生往生安樂國。
至心
【現代漢語翻譯】 現代漢語譯本 苔蘚上的花朵相互輝映，茂盛的樹木像懸掛的重重帷幔。 聞到的香味都是食物，看見的食物本身就是禪意。 活著的時候沒有多餘的雜念，誰說這不是自然而然的呢？
愿與所有眾生一同往生安樂國。
至誠歸命禮敬西方阿彌陀佛（Amitabha Buddha）。
永恒地照亮四海的色彩，高高地儲藏著一個瓶子的光明。 真珠與日月交相輝映，照耀大地呈現出千萬道光芒。 聽聞佛法之聲開啟往昔的習性，珍貴的樹木映照著其他地方。 美妙的歌聲在空中迴盪，風吹樹木發出和諧的音律。
愿與所有眾生一同往生安樂國。
至誠歸命禮敬西方阿彌陀佛（Amitabha Buddha）。
佛光舒展救度毗舍（Visakha），空中顯現引導韋提（Vaidehi）。 天人捧著香花寶蓋前來，往生者帶著珍貴的衣物離去。 六個時辰都能聽到鳥兒的鳴叫，四寸高的身軀踩在低矮的花朵上。 互相看視沒有不莊嚴美好的，哪裡還會有長久的迷惑呢？
愿與所有眾生一同往生安樂國。
至誠歸命禮敬西方阿彌陀佛（Amitabha Buddha）。
大勢至菩薩（Mahasthamaprapta）的威光深遠，觀世音菩薩（Avalokitesvara）的慈悲心意濃厚。 大勢至菩薩和觀世音菩薩，大小的形像如今如此相似，一左一右共同成就。 花朵飛舞，日日如下雨般飄落，寶珠懸掛，處處都像是寶幢。 自我嘆息深深地被業障所阻礙，所思所念還沒有完全跟隨佛陀。
愿與所有眾生一同往生安樂國。
至誠歸命禮敬西方阿彌陀佛（Amitabha Buddha）。
佛的印相之手，從來都是珍寶，佛的分身，隨著不同的種類而顯現不同。 心至誠，慈悲的光芒就能照及，人有感應，寶蓮池就會充滿。 看見樹木就能成就三忍，聽聞水波的聲音就能獲得五神通。 如果理解了真正的莊嚴清凈，就應當觀察到，即使是國土也是空性的。
愿與所有眾生一同往生安樂國。
至誠歸命禮敬西方阿彌陀佛（Amitabha Buddha）。
想要進入三昧（Samadhi）之道，通過正觀就能開啟經典。 心中觀想佛像進入，手掌中就能看見蓮花顯現。 天上的音樂與世間的不同，佛的法衣也不需要裁剪。 不要說佛永遠住在那裡，有願力的人必定會回來。
愿與所有眾生一同往生安樂國。
至誠
【English Translation】 English version Flowers reflected on the mossy ground, dense trees hanging like heavy curtains. All fragrances smelled are food, all food seen is inherently Zen. Living without superfluous thoughts, who says it isn't natural?
Wishing to be reborn in the Land of Bliss together with all beings.
Wholeheartedly I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land.
Eternally illuminating the colors of the four seas, highly storing the light of a single vase. Pearls harmonize with the sun and moon, reflecting a thousand lights upon the earth. Hearing the sound opens old habits, precious trees mirror other realms. Melodies are sung in the void, the wind through the trees creates harmonious sounds.
Wishing to be reborn in the Land of Bliss together with all beings.
Wholeheartedly I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land.
The light extends to save Visakha (Visakha), standing in the sky to guide Vaidehi (Vaidehi). Devas come bearing fragrant canopies, those departing receive precious robes. One hears the birds singing at six times of the day, four-inch steps tread lightly on the flowers. Looking at each other, all are upright and beautiful; how could there be long-lasting delusion?
Wishing to be reborn in the Land of Bliss together with all beings.
Wholeheartedly I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land.
The majestic light of Mahasthamaprapta (Mahasthamaprapta) is far-reaching, the compassionate intention of Avalokitesvara (Avalokitesvara) is profound. Mahasthamaprapta and Avalokitesvara, their forms are now so similar, together forming a pair on the left and right. Flowers fly, raining down day after day, jewels hang, everywhere like jeweled banners. I lament my deep obstructions, my thoughts have not yet fully followed the Buddha.
Wishing to be reborn in the Land of Bliss together with all beings.
Wholeheartedly I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land.
The hand in the mudra is always a treasure, the manifested bodies vary according to the type of being. When the mind is sincere, compassionate light reaches, when people are receptive, the jeweled pond fills. Seeing the trees, one achieves the Three Acceptances, hearing the sound of the waves, one attains the Five Supernatural Powers. If one understands true adornment and purity, one should observe that even the land is empty.
Wishing to be reborn in the Land of Bliss together with all beings.
Wholeheartedly I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land.
Wishing to enter the path of Samadhi (Samadhi), right contemplation opens the sutras. Visualizing the image in the mind enters, seeing flowers appear in the palm. The music of the heavens is unlike that of this world, the Dharma robes need no tailoring. Do not say that the Buddha dwells there forever; those with strong vows will surely return.
Wishing to be reborn in the Land of Bliss together with all beings.
Wholeheartedly
歸命禮西方阿彌陀佛。
普勸弘三福 威令滅五燒 發心功已至 繫念罪便消 鳥化珠光轉 風妙樂聲調 俱忻行道易 寧愁聖果遙
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
坐花非一像 聖眾亦難量 蓮花人獨處 波生法自揚 無災由處靜 不退為用良 問彼前生輩 來斯幾劫強
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
聖所明門人 天衣業地居 自覺乘通異 即驗受身虛 拔陰萬里火 光體一尋余 但能超火界 足得在金渠
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
樹非生死葉 池無愛見波 舊會聲聞少 新來正士多 蓮中胎化雜 音內苦空和 五門能早建 三界豈難過
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
珠色仍為水 金光即是臺 到時花自散 隨愿葉還開 游池更出沒 飛空互往來 真心能向彼 有善並須回
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
六根常合道 三塗永絕名 念須遊方遍 還時得忍成 地平無極廣 風長是處清 寄語有心輩
共出一危城
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
洗心甘露水 悅目妙花云 同生機易識 等壽量難分 樂多無癡道 聲遠不妨聞 如何貪五欲 安然火自焚
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
臺里天人現 光中侍者看 懸空四寶閣 臨迥七重欄 疑多邊地久 德少上生難 且莫論余愿 西望已心安
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
天親迴向日 龍樹往生年 樂次無為后 心超有漏前 共沼花開雜 隔殿細音連 欲敘莊嚴事 妙絕不能宣
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
一土安恒勝 萬德壽偏存 聊興四句善 即嘆十方尊 微沾慧海滴 愿向智城門 回與蒼生共 先使出重惛
愿共諸眾生往生安樂國。
歸西方贊
至心歸命禮西方阿彌陀佛。
歸去來。
娑婆不可停 輪迴無定止 長劫鐵犁耕 苦苦何能忍 三塗路上行 不如專唸佛 極樂悟無生
愿共諸眾往生生安樂國。
西方禮讚文
善導和上
一切恭敬 至心歸
【現代漢語翻譯】 現代漢語譯本 共出一危城
愿與所有眾生一同往生到安樂國（指西方極樂世界）。
至誠歸命，禮敬西方阿彌陀佛（Amitabha）。
洗滌心靈的甘露水，令人心生喜悅的美妙蓮花。 一同往生極樂世界，機緣容易識別，壽命長短難以區分。 極樂世界充滿快樂，沒有愚癡之道，佛號聲遠播，不妨礙聽聞。 為何還要貪戀五欲（色、聲、香、味、觸），安然地讓自身在慾望之火中焚燒？
愿與所有眾生一同往生到安樂國。
至誠歸命，禮敬西方阿彌陀佛。
在蓮臺中顯現天人，在佛光中看到侍者。 懸浮在空中的四寶樓閣，面臨著環繞的七重欄桿。 如果疑惑太多，就會在邊地（指極樂世界的邊地）停留很久，如果德行不夠，就難以高品位往生。 暫且不要談論其他的願望，向西遙望，內心已經感到安寧。
愿與所有眾生一同往生到安樂國。
至誠歸命，禮敬西方阿彌陀佛。
天親菩薩（Vasubandhu）迴向之日，龍樹菩薩（Nāgārjuna）往生之年。 極樂世界的快樂僅次於無為之境，心識超越了有漏之身。 在同一個蓮花池中，各種蓮花交錯盛開，隔著宮殿，細微的聲音也能相連。 想要敘述極樂世界的莊嚴景象，實在是美妙到了無法用語言來表達。
愿與所有眾生一同往生到安樂國。
至誠歸命，禮敬西方阿彌陀佛。
極樂國土安穩恒常，殊勝無比，萬種功德，壽命尤其長久。 姑且發起四句善行，就讚歎十方諸佛。 稍微沾染一點智慧之海的滴水，愿能前往智慧之城（指極樂世界）。 迴向給所有眾生，首先讓他們脫離深重的迷惑。
愿與所有眾生一同往生到安樂國。
歸西方贊
至誠歸命，禮敬西方阿彌陀佛。
歸去來。
娑婆世界（Saha world）不可停留，輪迴沒有固定的終點。 長久的劫數如同用鐵犁耕地，種種苦難如何能夠忍受？ 在三塗（地獄、餓鬼、畜生）之路上行走，不如專心念佛。 在極樂世界證悟無生。
愿與所有眾生往生安樂國。
西方禮讚文
善導和上
一切恭敬，至心歸
【English Translation】 English version Together Escaping a Perilous City
May we together with all sentient beings be reborn in the Land of Bliss (referring to the Western Pure Land).
With utmost sincerity, we take refuge in and pay homage to Amitabha (Amitabha) Buddha of the Western Pure Land.
The nectar water that washes the heart, the wonderful clouds of flowers that delight the eyes. The opportunity to be born together is easily recognized, the length of life is difficult to distinguish. The Land of Bliss is full of joy, free from the path of delusion, the sound of the Buddha's name travels far and wide, not hindering hearing. Why still crave the five desires (form, sound, smell, taste, touch), and peacefully let oneself be burned by the fire of desire?
May we together with all sentient beings be reborn in the Land of Bliss.
With utmost sincerity, we take refuge in and pay homage to Amitabha Buddha of the Western Pure Land.
Celestial beings appear in the lotus pedestal, attendants are seen in the light. The four-jeweled pavilion floats in the air, facing the surrounding seven-layered railings. If there are too many doubts, one will stay in the borderland (referring to the borderland of the Land of Bliss) for a long time; if one's virtue is insufficient, it is difficult to be reborn in a higher grade. For now, let's not talk about other wishes; looking westward, the heart already feels at peace.
May we together with all sentient beings be reborn in the Land of Bliss.
With utmost sincerity, we take refuge in and pay homage to Amitabha Buddha of the Western Pure Land.
The day when Vasubandhu (Vasubandhu) Bodhisattva dedicated his merits, the year when Nāgārjuna (Nāgārjuna) Bodhisattva was reborn. The joy of the Land of Bliss is second only to the state of non-action, the mind transcends the defiled body. In the same lotus pond, various lotuses bloom in a mixed array; across the palaces, subtle sounds are connected. Wanting to describe the majestic scenery of the Land of Bliss, it is so wonderful that it cannot be expressed in words.
May we together with all sentient beings be reborn in the Land of Bliss.
With utmost sincerity, we take refuge in and pay homage to Amitabha Buddha of the Western Pure Land.
The Land of Bliss is stable, constant, and supremely victorious; the myriad virtues and longevity especially endure. Let us initiate four lines of virtuous deeds, and praise the Buddhas of the ten directions. Slightly touching a drop of the ocean of wisdom, may we go towards the city of wisdom (referring to the Land of Bliss). Dedicate this to all sentient beings, first enabling them to escape from deep delusion.
May we together with all sentient beings be reborn in the Land of Bliss.
Praise of Returning to the West
With utmost sincerity, we take refuge in and pay homage to Amitabha Buddha of the Western Pure Land.
Let us return.
The Saha world (Saha world) is not a place to stay; reincarnation has no fixed end. Long kalpas are like plowing with an iron plow; how can one endure all kinds of suffering? Walking on the paths of the three evil realms (hell, hungry ghosts, animals), it is better to focus on reciting the Buddha's name. Enlightenment to non-birth in the Land of Bliss.
May we together with all beings be reborn in the Land of Bliss.
Text of Praise for the Western Pure Land
Master Shandao
With all reverence, with utmost sincerity, we take refuge.
命禮西方阿彌陀佛。
欲知何處苦偏多 惟有泥犁更莫過 罪人一入逕塵劫 受苦從頭無奈何 渴飲融銅登劍樹 饑餐猛火渡灰河 愿離此苦生安樂 求生凈土見彌陀
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
普共道場敬三寶 地獄寒心不忍聞 一墮此苦恒沙劫 不知年歲永沉淪 遍身猛火鉆心出 五百銅狗競來分 灰河一日千回度 猶被拔舌絞刀輪 眾生如何不念佛 故故將身入苦門
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
思惟餓鬼實堪憐 遍體由來猛焰然 兩耳不聞漿水字 一身唯有骨相連 值食將餐便作火 臨河欲飲見枯泉 愿離此苦生安樂 長處西方坐寶蓮
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
迷涂一配畜生身 遙歷多年受苦辛 嚴冬露地居寒雪 盛夏當街臥闇塵 衣裳盡用皮毛覆 飲食唯將水草珍 愿離此苦生安樂 長處西方坐寶蓮
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
人身雖復甚難求 得已還生萬種憂 始見紅顏花欲茂 俄然白髮颯成秋 魂飛魄散身歸冢 命盡形消肉糞丘
【現代漢語翻譯】 現代漢語譯本 頂禮西方阿彌陀佛 (Amitabha，掌管西方極樂世界的佛)。
若想知道哪裡痛苦最多，只有泥犁 (Naraka，地獄) 莫過於此。 罪人一旦進入，便經歷漫長的劫數，從頭到尾承受無盡的痛苦，無可奈何。 口渴時飲用熔化的銅汁，攀登劍樹，飢餓時吞食猛火，渡過灰河。 愿我脫離這痛苦，往生安樂世界，求生凈土，得見阿彌陀佛。
愿與一切眾生一同往生安樂國。
至誠歸命頂禮西方阿彌陀佛。
普遍地與道場一同尊敬三寶 (Buddha, Dharma, Sangha)。地獄的苦寒，令人寒心，不忍聽聞。 一旦墮入這苦難，便經歷恒河沙數般的劫數，不知年歲，永遠沉淪。 遍身猛火燃燒，鉆心而出，五百隻銅狗爭相撕咬。 灰河一日千百次渡過，仍然遭受拔舌、絞刀輪的酷刑。 眾生為何不念佛？偏偏要將自身投入苦難之門。
愿與一切眾生一同往生安樂國。
至誠歸命頂禮西方阿彌陀佛。
思惟餓鬼 (Preta，一種受苦眾生) 的境況，實在令人憐憫，遍體上下燃燒著猛烈的火焰。 兩耳聽不到漿水之名，全身只剩下骨頭相連。 食物拿到嘴邊便化為火焰，臨近河邊想要飲水，卻看到乾枯的泉眼。 愿我脫離這痛苦，往生安樂世界，長久地在西方極樂世界坐在寶蓮之上。
愿與一切眾生一同往生安樂國。
至誠歸命頂禮西方阿彌陀佛。
一旦迷途，便投生為畜生，經歷漫長的歲月，承受痛苦。 嚴冬時節，赤身露體地居住在冰天雪地之中，盛夏時節，躺臥在街上的污濁塵土之中。 衣裳全部用皮毛覆蓋，飲食只能是水草。 愿我脫離這痛苦，往生安樂世界，長久地在西方極樂世界坐在寶蓮之上。
愿與一切眾生一同往生安樂國。
至誠歸命頂禮西方阿彌陀佛。
人身雖然非常難以獲得，但得到之後，仍然會產生各種憂愁。 剛看到紅潤的容顏，如花朵般茂盛，轉眼間白髮便如秋風般蕭瑟。 魂飛魄散，身體歸於墳墓，生命終結，形體消散，化為糞土。
【English Translation】 English version I take refuge in Amitabha (Buddha presiding over the Western Pure Land of Ultimate Bliss) of the Western Pure Land.
If you want to know where suffering is most prevalent, there is no place more so than Naraka (hell). Once a sinner enters, they experience countless kalpas (aeons), enduring endless suffering from beginning to end, with no recourse. When thirsty, they drink molten copper and climb the sword tree; when hungry, they devour fierce flames and cross the river of ashes. May I be liberated from this suffering and be reborn in the Land of Bliss, seeking rebirth in the Pure Land to see Amitabha.
May I, together with all sentient beings, be reborn in the Land of Bliss.
With utmost sincerity, I take refuge in Amitabha of the Western Pure Land.
Universally, together with the Dharma assembly, I respectfully venerate the Three Jewels (Buddha, Dharma, Sangha). The bitter cold of hell is chilling and unbearable to hear. Once fallen into this suffering, one experiences kalpas as numerous as the sands of the Ganges River, unaware of the years passing, forever sinking. Fierce flames burn throughout the body, piercing the heart, and five hundred copper dogs compete to tear it apart. The river of ashes is crossed a thousand times a day, yet one is still subjected to the torture of tongue-pulling and the wheel of knives. Why do sentient beings not recite the Buddha's name? Why do they deliberately enter the gate of suffering?
May I, together with all sentient beings, be reborn in the Land of Bliss.
With utmost sincerity, I take refuge in Amitabha of the Western Pure Land.
Contemplating the state of the Pretas (hungry ghosts, a type of suffering being), it is truly pitiable; their entire bodies are ablaze with fierce flames. Their ears cannot hear the word 'drink,' and their bodies are only bones connected together. When they bring food to their mouths, it turns into fire; when they approach the river to drink, they see only a dried-up spring. May I be liberated from this suffering and be reborn in the Land of Bliss, dwelling forever in the Western Pure Land, seated upon a jeweled lotus.
May I, together with all sentient beings, be reborn in the Land of Bliss.
With utmost sincerity, I take refuge in Amitabha of the Western Pure Land.
Once astray, one is reborn as an animal, enduring suffering for many years. In the harsh winter, they live naked in the cold snow; in the hot summer, they lie in the filthy dust on the streets. Their clothes are entirely covered with fur, and their food consists only of water and grass. May I be liberated from this suffering and be reborn in the Land of Bliss, dwelling forever in the Western Pure Land, seated upon a jeweled lotus.
May I, together with all sentient beings, be reborn in the Land of Bliss.
With utmost sincerity, I take refuge in Amitabha of the Western Pure Land.
Although human form is very difficult to obtain, even after obtaining it, all kinds of worries still arise. Just as one sees a rosy face, like a flower in full bloom, suddenly white hair appears, like the rustling of autumn winds. The soul flies away, the spirit scatters, the body returns to the tomb, life ends, the form vanishes, and turns into a mound of dung.
如何不樂生安樂 永座金臺佛國游
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
五濁眾生難共語 十惡凡夫異種癡 貪愛眼前財色利 不覺此身霜露危 無常殺鬼臨頭上 忽被他將誰得知 不肯今時專唸佛 臨終翻悔欲何為
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
大眾欲作西方業 有罪無罪自應知 聞身康強不修福 臨渴掘井水難期 舊日少年兇猛盛 如今日發亂如絲 眼見死時歸大地 不修十善待何時
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
觀彼彌陀極樂界 廣大寬平眾寶成 四十八愿莊嚴起 超諸佛剎最為精 本國他方大海眾 窮劫算數不知名 普勸歸西同彼會 恒沙三昧自然成
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
釋迦慈心遍法界 蠢動含識普昏憐 意欲化令俱解脫 眾生罪業共無緣 所以總教歸凈土 彌陀宿昔有深因 非但娑婆人獨往 他方去者亦無邊
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
上輩上行上根人 求生凈土斷貪瞋 就行差別分三品 五門相續助三因
【現代漢語翻譯】 現代漢語譯本： 如何才能不以世俗的快樂為樂，而獲得真正的安樂，永遠安坐在西方極樂世界的金蓮臺上，在佛國中自由自在地遊歷？ 愿與所有的眾生一同往生到安樂的西方極樂世界。 至誠歸命，禮敬西方阿彌陀佛（Amitabha Buddha）。 身處五濁惡世（five defilements）的眾生難以溝通，作惡多端的凡夫俗子愚癡各異。 貪戀眼前的錢財美色和利益，不覺得這身體如同秋霜朝露般危脆。 無常的死神隨時可能降臨，突然被帶走，誰能預料？ 不肯現在專心念佛，臨終時才後悔又有什麼用呢？ 愿與所有的眾生一同往生到安樂的西方極樂世界。 至誠歸命，禮敬西方阿彌陀佛（Amitabha Buddha）。 各位想要成就往生西方極樂世界功德的人，有罪無罪自己應該清楚。 趁著身體健康強壯時不修福，等到口渴了才想挖井，那就來不及了。 過去年輕時多麼勇猛強盛，如今卻頭髮散亂如絲。 眼看著死期到來，最終歸於大地，還不修十善業（ten wholesome deeds），更待何時？ 愿與所有的眾生一同往生到安樂的西方極樂世界。 至誠歸命，禮敬西方阿彌陀佛（Amitabha Buddha）。 觀想那阿彌陀佛（Amitabha Buddha）的極樂世界，廣大寬闊，由各種珍寶構成。 由四十八大愿（forty-eight vows）莊嚴而成，超越所有佛國剎土，最為殊勝。 無論是本國還是他方世界，大海般的眾生，窮盡劫數也無法計算其數量。 普遍勸導大家歸向西方極樂世界，共同參與盛會，恒河沙數般的三昧（samadhi）自然成就。 愿與所有的眾生一同往生到安樂的西方極樂世界。 至誠歸命，禮敬西方阿彌陀佛（Amitabha Buddha）。 釋迦牟尼佛（Shakyamuni Buddha）的慈悲心遍佈整個法界（dharma realm），對所有有知覺的生命都充滿憐憫。 希望教化他們都得到解脫，但眾生的罪業深重，難以與之結緣。 所以總勸大家歸向凈土（Pure Land），阿彌陀佛（Amitabha Buddha）過去世有深厚的因緣。 不僅僅是娑婆世界（Sahā world）的人往生，其他世界前往的人也數不勝數。 愿與所有的眾生一同往生到安樂的西方極樂世界。 至誠歸命，禮敬西方阿彌陀佛（Amitabha Buddha）。 上等根器的人，修上等行，求生凈土（Pure Land），斷除貪婪和嗔恨。 根據修行上的差別，分為上中下三品，五門修行相續不斷，輔助往生的三種原因。
【English Translation】 English version: How can one not delight in worldly pleasures and attain true bliss, forever seated on the golden lotus platform in the Western Pure Land, freely roaming in the Buddha-land? May I, together with all sentient beings, be reborn in the Land of Bliss. With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land. Beings in the five defilements (five defilements) world are difficult to communicate with, and foolish ordinary people with many evils are foolish in different ways. They are greedy for wealth, beauty, and benefits before their eyes, unaware that this body is as fragile as autumn frost and morning dew. The impermanent death god may descend at any time, and who knows when one will be suddenly taken away? If one is unwilling to focus on reciting the Buddha's name now, what is the use of regretting it at the time of death? May I, together with all sentient beings, be reborn in the Land of Bliss. With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land. Those of you who wish to accomplish the merit of being reborn in the Western Pure Land should know whether you are guilty or not. If you do not cultivate blessings while your body is healthy and strong, it will be too late to dig a well when you are thirsty. How brave and strong you were when you were young, but now your hair is disheveled like silk. Seeing that death is coming and you will eventually return to the earth, when will you cultivate the ten wholesome deeds (ten wholesome deeds)? May I, together with all sentient beings, be reborn in the Land of Bliss. With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land. Contemplate that Amitabha Buddha's (Amitabha Buddha) Land of Ultimate Bliss, vast and wide, is made of various treasures. It is adorned by the forty-eight vows (forty-eight vows), surpassing all Buddha-lands and being the most supreme. Whether it is this country or other worlds, the multitude of beings like the great ocean cannot be counted even if the kalpas are exhausted. I universally exhort everyone to return to the Western Pure Land and participate in the grand assembly together, and samadhis (samadhi) like the sands of the Ganges will naturally be accomplished. May I, together with all sentient beings, be reborn in the Land of Bliss. With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land. Shakyamuni Buddha's (Shakyamuni Buddha) compassionate heart pervades the entire dharma realm (dharma realm), filled with compassion for all sentient beings. He hopes to transform them all to attain liberation, but the sins of sentient beings are deep, making it difficult to form a connection with them. Therefore, he generally advises everyone to return to the Pure Land (Pure Land), and Amitabha Buddha (Amitabha Buddha) has deep karmic connections from past lives. Not only people from the Sahā world (Sahā world) are reborn there, but also countless people from other worlds. May I, together with all sentient beings, be reborn in the Land of Bliss. With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land. People of superior roots, cultivate superior practices, seek rebirth in the Pure Land (Pure Land), and cut off greed and hatred. According to the differences in practice, they are divided into three grades: upper, middle, and lower, and the five gates of practice continue uninterrupted, assisting the three causes of rebirth.
一日七日專精進 畢命乘臺出六塵 慶哉難逢今得過 永證無為法性身
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
中輩中行中根人 一日齋戒處金蓮 孝養父母教迴向 為說西方快樂國 佛與聲聞眾來取 直到彌陀花座邊 百寶花籠經七日 三品蓮開證小真
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
下輩下行下根人 十惡五逆等貪嗔 四重偷僧謗正法 未曾慚愧悔前愆 終時苦相皆雲集 地獄猛火罪人前 忽過往生善知識 急勸專稱彼佛名
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
彌陀攝化無厭足 悲心常繞世間行 但有傾誠能唸佛 毫光直照目前明 十方世界微塵眾 同時命盡愿皆生 訃彼眾生心樂欲 分身遍佈一時迎
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
菩薩道成皆為物 眾生未熟道成難 為待化緣兜率往 時時向下諦心觀 人年八萬方成道 三會逢緣證涅槃 且共迴心生凈土 臨時隨意往來看
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
觀彼彌陀與眷屬 久于曩劫植
【現代漢語翻譯】 現代漢語譯本 一心一意精進修行七日，最終脫離塵世，登上蓮臺。 慶幸啊，如此難得的機會如今得以經歷，將永遠證得無為的法性之身。
愿與所有眾生一同往生安樂國（極樂世界）。
至誠歸命，禮敬西方阿彌陀佛（Amitabha）。
中輩中品修行人，以中等根器，一日持齋戒，身處金色蓮花之中。 以孝心供養父母，並將功德迴向往生，為他們宣說西方極樂世界的快樂。 阿彌陀佛與聲聞眾前來接引，直接到達阿彌陀佛的蓮花座旁。 在百寶蓮花籠中經過七日，三品蓮花開放，證得小乘的真果。
愿與所有眾生一同往生安樂國（極樂世界）。
至誠歸命，禮敬西方阿彌陀佛（Amitabha）。
下輩下品修行人，是下等根器，充滿十惡五逆等貪婪嗔恨。 犯下四重罪、偷盜僧物、誹謗正法，從未慚愧後悔過去的罪過。 臨終時痛苦的景象全都顯現，地獄的猛火就在罪人面前。 忽然遇到往生的善知識，急切勸導專心稱念阿彌陀佛的名號。
愿與所有眾生一同往生安樂國（極樂世界）。
至誠歸命，禮敬西方阿彌陀佛（Amitabha）。
阿彌陀佛（Amitabha）攝受教化眾生沒有厭倦，以慈悲之心常在世間行走。 只要有真心誠意能夠唸佛，阿彌陀佛的毫光就直接照耀在眼前。 十方世界如微塵般眾多的眾生，同時壽命終盡，願望都是往生極樂世界。 告知這些眾生心中所喜愛的願望，阿彌陀佛分身遍佈，一時前來迎接。
愿與所有眾生一同往生安樂國（極樂世界）。
至誠歸命，禮敬西方阿彌陀佛（Amitabha）。
菩薩成就道業都是爲了眾生，眾生未成熟，道業成就就困難。 爲了等待教化機緣，前往兜率天（Tushita Heaven），時時向下仔細觀察。 人間壽命八萬歲才能成就道業，三次法會遇到機緣才能證得涅槃。 不如一同回心轉意往生凈土，臨終時可以隨意往來。
愿與所有眾生一同往生安樂國（極樂世界）。
至誠歸命，禮敬西方阿彌陀佛（Amitabha）。
觀察阿彌陀佛（Amitabha）與他的眷屬，很久以前就已種下...
【English Translation】 English version For seven days, devote yourself to diligent practice, ultimately escaping the mundane world and ascending the lotus platform. Rejoice! Such a rare opportunity is now experienced, and one will eternally attain the unconditioned Dharmakaya (Dharma-nature body).
May I, together with all sentient beings, be reborn in the Land of Bliss (Sukhavati).
With utmost sincerity, I take refuge in and pay homage to Amitabha Buddha (Amitabha) of the Western Pure Land.
Those of the middle level, middle grade, and medium capacity, observe the precepts for one day, dwelling within the golden lotus. Filially support their parents and dedicate the merit towards rebirth, explaining to them the happiness of the Western Land of Ultimate Bliss. Amitabha Buddha and the assembly of Shravakas (voice-hearers) come to receive them, directly to the side of Amitabha's lotus seat. After seven days within the lotus cage of a hundred treasures, the three grades of lotus blossom, and they attain the lesser truth.
May I, together with all sentient beings, be reborn in the Land of Bliss (Sukhavati).
With utmost sincerity, I take refuge in and pay homage to Amitabha Buddha (Amitabha) of the Western Pure Land.
Those of the lower level, lower grade, and inferior capacity, are filled with the ten evils, five rebellious acts, greed, and hatred. They commit the four grave offenses, steal from the Sangha, and slander the true Dharma, never feeling ashamed or repenting of their past transgressions. At the end of life, all painful signs appear, and the fierce fires of hell are before the sinner. Suddenly, they encounter a virtuous friend who is about to be reborn, who urgently advises them to single-mindedly recite the name of that Buddha.
May I, together with all sentient beings, be reborn in the Land of Bliss (Sukhavati).
With utmost sincerity, I take refuge in and pay homage to Amitabha Buddha (Amitabha) of the Western Pure Land.
Amitabha (Amitabha) is never weary of embracing and transforming beings, his compassionate heart constantly moving throughout the world. As long as there is sincerity in reciting the Buddha's name, Amitabha's radiant light shines directly and clearly before their eyes. The countless sentient beings in the ten directions, like dust motes, all wish to be reborn in the Pure Land when their lives end simultaneously. Informing these beings of the desires in their hearts, Amitabha manifests countless bodies, appearing at once to welcome them.
May I, together with all sentient beings, be reborn in the Land of Bliss (Sukhavati).
With utmost sincerity, I take refuge in and pay homage to Amitabha Buddha (Amitabha) of the Western Pure Land.
Bodhisattvas accomplish the path entirely for the sake of beings; if beings are not mature, it is difficult to accomplish the path. To await the opportunity for transformation, they go to Tushita Heaven (Tushita Heaven), constantly observing downwards with focused attention. It takes eighty thousand human years to accomplish the path, and encountering the opportunity in three assemblies to attain Nirvana. Let us together turn our hearts towards rebirth in the Pure Land, and freely come and go as we please at the time of death.
May I, together with all sentient beings, be reborn in the Land of Bliss (Sukhavati).
With utmost sincerity, I take refuge in and pay homage to Amitabha Buddha (Amitabha) of the Western Pure Land.
Observing Amitabha (Amitabha) and his retinue, they have long planted...
洪因 凡聖等皆同相好 人天一種紫金身 寶樹寶樓飛寶閣 寶池寶地寶成蓮 地及虛空賢聖滿 花中總是化生人
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
西方凈土甚精華 寶池寶岸寶金沙 天樂音聲常遍滿 寶渠寶葉寶蓮花 十二由旬皆正等 寶羅寶網寶欄遮 德水分流尋寶樹 聞波睹樂證恬葩 寄語有緣同行者 努力翻迷還本家
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
十方三世聲聞眾 窮劫算數不能知 諸佛如來方便化 咸令至果斷貪廢 指示西方安樂國 聞名皆恨往生遲 解脫之人猶愿樂 凡夫不去欲何為
愿共諸眾生往生安樂國。
至心歸命禮西方阿彌陀佛。
樂何諦樂事難思議 無邊菩薩為同學 性海如來儘是師 渴聞般若絕思漿 念服無生即斷饑 一切莊嚴皆說法 無心領納自然知 七覺花池隨意入 八輩凝神會一枝 彌陀心水沐身頂 觀音勢至與衣披 欻爾騰空游法界 須臾受記號無為 如此逍遙快樂處 人今不去待何時
愿共諸眾生往生安樂國。
歸西方贊
至心歸命禮西方阿彌陀佛 歸去來。
誰能惡道
【現代漢語翻譯】 現代漢語譯本 洪因 凡聖等皆同相好，人天一種紫金身 寶樹寶樓飛寶閣，寶池寶地寶成蓮 地及虛空賢聖滿，花中總是化生人 愿共諸眾生往生安樂國。 至心歸命禮西方阿彌陀佛（Amitabha Buddha）。 西方凈土甚精華，寶池寶岸寶金沙 天樂音聲常遍滿，寶渠寶葉寶蓮花 十二由旬皆正等，寶羅寶網寶欄遮 德水分流尋寶樹，聞波睹樂證恬葩 寄語有緣同行者，努力翻迷還本家 愿共諸眾生往生安樂國。 至心歸命禮西方阿彌陀佛（Amitabha Buddha）。 十方三世聲聞眾，窮劫算數不能知 諸佛如來方便化，咸令至果斷貪廢 指示西方安樂國，聞名皆恨往生遲 解脫之人猶愿樂，凡夫不去欲何為 愿共諸眾生往生安樂國。 至心歸命禮西方阿彌陀佛（Amitabha Buddha）。 樂何諦樂事難思議，無邊菩薩（Bodhisattva）為同學 性海如來儘是師，渴聞般若（Prajna）絕思漿 念服無生即斷饑，一切莊嚴皆說法 無心領納自然知，七覺花池隨意入 八輩凝神會一枝，彌陀心水沐身頂 觀音（Avalokiteshvara）勢至（Mahasthamaprapta）與衣披，欻爾騰空游法界 須臾受記號無為，如此逍遙快樂處 人今不去待何時 愿共諸眾生往生安樂國。 歸西方贊 至心歸命禮西方阿彌陀佛（Amitabha Buddha），歸去來。 誰能惡道
【English Translation】 English version Hong Yin Saints and ordinary beings alike share the same excellent features, humans and devas possess bodies of purple gold. Precious trees, precious pavilions, and flying precious towers, precious ponds, precious lands, and lotuses formed of treasures. The earth and the void are filled with sages and saints, within the flowers are always beings born by transformation. May I, together with all sentient beings, be reborn in the Land of Bliss. With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha) of the Western Pure Land. The Western Pure Land is exceedingly exquisite, with precious ponds, precious shores, and precious golden sands. Heavenly music and sounds constantly pervade, with precious canals, precious leaves, and precious lotus flowers. Twelve yojanas are all perfectly equal, adorned with precious nets and precious railings. The virtuous water flows, seeking precious trees, hearing the waves, beholding joy, and realizing tranquil blossoms. A message to those with affinity who walk the path together: strive to turn from delusion and return to your original home. May I, together with all sentient beings, be reborn in the Land of Bliss. With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha). The assembly of Shravakas (Śrāvaka) in the ten directions and three periods of time, cannot be known even with countless kalpas of calculation. All Buddhas and Tathagatas skillfully transform, causing all to reach the fruit and sever greed and abandonment. They point to the Land of Bliss in the West, and upon hearing its name, all regret that their rebirth is delayed. Even those who are liberated still desire joy, what reason does an ordinary person have not to go? May I, together with all sentient beings, be reborn in the Land of Bliss. With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha). What joy, what true joy, the matter is inconceivable, boundless Bodhisattvas (Bodhisattva) are fellow students. The Tathagatas of the nature-sea are all teachers, thirsting to hear Prajna (Prajna), cutting off the syrup of thought. Mindfully taking the unborn, one immediately ceases hunger, all adornments are all Dharma teachings. Unintentionally receiving and naturally knowing, entering the Seven Factors of Enlightenment flower pond at will. The eight ranks concentrate their spirits and meet on one branch, Amitabha's heart-water bathes the crown of the head. Avalokiteshvara (Avalokiteshvara) and Mahasthamaprapta (Mahasthamaprapta) bestow robes, suddenly soaring into the sky, traveling the Dharma realm. In an instant, receiving the prediction of No-Action, such a carefree and joyful place. If people do not go now, when will they wait? May I, together with all sentient beings, be reborn in the Land of Bliss. Praise of Returning to the West With utmost sincerity, I take refuge in Amitabha Buddha (Amitabha Buddha), returning home. Who can bear the evil paths?
受輪迴 曠劫已來流浪久 今日相將歸去來 借間家鄉何處是 極樂池中七寶臺
愿共諸眾生往生安樂國。
第九化生利物門 (此門但明生凈土當來證聖果已。化生利物意。不應誦今之法事禮讚竟。且須誦后第十門中天臺迴向發願文。應知)
前之八門是因。此第九門是果。猶前修因必招其果。為修因時。不惜身命。勇猛精進。唸佛誦經。稱讚大乘。愿生凈土。臨終一念。彼佛來迎。剎那之間。往生彼國。到彼國已。具六神通。即悟無生。而神遊自在隨根廣運。化導群情。皆令疾證菩提。咸歸解脫者耳。即是化生門竟。
第十回向發願門 行人既此世界。當來修行作佛事竟。所有一念善根。不唯自利。皆等法界。愿共有之。迴向菩提正真覺道。先標此意。唸誦禮讚了。即誦天臺迴向。發願云 向來唸誦無量勝因。散沾法界。同得上品往生阿彌陀佛國。到彼國已。獲六神通。遊歷十方。奉事諸佛。常聞無上大乘正法。修行普賢無量行愿福慧資糧。疾得圓滿速成無上正等菩提。法界怨親。同斯愿海。至心發願已。歸命頂禮西方阿彌陀佛(即唱隨意便散)。
上來十段不同。總明一期凈土五會念佛經贊法事觀行儀竟。幸諸道者。見而詳之。發菩提心。深厭生死。當觀無常。唸唸不
【現代漢語翻譯】 現代漢語譯本： 受輪迴，曠劫已來流浪久，今日相將歸去來，借問家鄉何處是？極樂池中七寶臺。 愿與諸眾生一同往生安樂國（Sukhāvatī）。
第九化生利物門（此門只說明往生凈土（Pure Land）將來證得聖果之後，化生利益眾生的意義。不應在今日的法事禮讚完畢后誦讀，而應誦讀後面的第十門中的天臺迴向發願文，應當知曉）。
前面的八門是因，這第九門是果。猶如先前修因必定招致其果。因為修因時，不惜身命，勇猛精進，唸佛誦經，稱讚大乘（Mahāyāna），愿生凈土。臨終一念，阿彌陀佛（Amitābha）前來迎接，剎那之間，往生彼國。到達彼國后，具足六神通，即刻領悟無生，從而神遊自在，隨順眾生根器廣為施教，引導眾生迅速證得菩提（bodhi），共同迴歸解脫。這就是化生門的全部意義。
第十回向發願門：修行人既然在此世界，將來修行作佛事完畢，所有一念善根，不只是爲了自己，都與法界眾生平等共有。迴向菩提正真覺道，先標明此意。唸誦禮讚完畢后，就誦讀天臺迴向發願文：『向來唸誦無量殊勝之因，普遍沾溉法界，共同得上品往生阿彌陀佛國。到達彼國后，獲得六神通，遊歷十方，奉事諸佛，常聞無上大乘正法，修行普賢（Samantabhadra）無量行愿福慧資糧，迅速得到圓滿，快速成就無上正等菩提。法界怨親，共同處於此愿海之中。』至誠發願完畢后，歸命頂禮西方阿彌陀佛（即唱唸，隨意解散）。
以上十段內容不同，總共說明一期凈土五會念佛經贊法事觀行儀完畢。希望各位道友，看到后詳細瞭解，發起菩提心，深深厭惡生死，應當觀想無常，念念不忘。
【English Translation】 English version: Subject to reincarnation, wandering for countless eons, Today, we shall return together; may I ask, where is our home? It is the seven-jeweled terrace in the Pool of Bliss (Sukhāvatī).
May we, together with all sentient beings, be reborn in the Land of Peace and Joy (Sukhāvatī).
The Ninth Gate of Transformation and Benefiting Beings (This gate only clarifies the meaning of being born in the Pure Land and realizing the holy fruit in the future, transforming and benefiting beings. It should not be recited after today's Dharma service and praise are completed, but rather the Tiantai dedication and aspiration text in the tenth gate should be recited, as it should be known).
The previous eight gates are the cause, and this ninth gate is the result. It is like the previous cultivation of cause will surely lead to its result. Because when cultivating the cause, one does not spare one's life, is courageous and diligent, recites the Buddha's name and scriptures, praises the Great Vehicle (Mahāyāna), and vows to be born in the Pure Land. At the last moment of life, Amitābha (Amitābha) comes to greet, and in an instant, one is reborn in that land. After arriving in that land, one possesses the six supernormal powers, immediately realizes non-birth, and thus travels freely, widely teaching according to the roots of sentient beings, guiding them to quickly attain bodhi, and together return to liberation. This is the complete meaning of the Gate of Transformation.
The Tenth Gate of Dedication and Aspiration: Since practitioners in this world will complete their practice and Buddha work in the future, all thoughts of good roots are not only for themselves, but are equally shared with all sentient beings in the Dharma realm. Dedicate to bodhi, the true and correct path of enlightenment, first stating this intention. After reciting and praising, recite the Tiantai dedication and aspiration text: 'The immeasurable and supreme causes of recitation and praise have universally benefited the Dharma realm, together attaining rebirth in the upper grades of Amitābha's (Amitābha) land. After arriving in that land, one obtains the six supernormal powers, travels in the ten directions, serves all Buddhas, constantly hears the unsurpassed Great Vehicle Dharma, cultivates Samantabhadra's (Samantabhadra) immeasurable vows and the resources of blessings and wisdom, quickly attains perfection, and swiftly achieves unsurpassed, equal, and correct enlightenment. May all beings in the Dharma realm, both enemies and relatives, share in this ocean of vows.' After sincerely making the aspiration, take refuge and prostrate to Amitābha (recite and then disperse at will).
The above ten sections are different, altogether explaining the complete period of the Pure Land Five Assemblies Recitation of Buddha Sutra Praise Dharma Service Observational Practice Ritual. I hope that all fellow practitioners, after seeing it, will understand it in detail, arouse the bodhi mind, deeply detest birth and death, and should contemplate impermanence, never forgetting it.
住。速起速滅。甚可怖畏。故凈名曰。諸人者。是身無常無強無力無堅。速朽之法。是身如聚沫。不可撮磨。是身如泡不得久立。是身如浮雲。須臾變滅。是身如電。唸唸不住。是身如草木瓦礫。是身不凈。穢惡充滿。是身為虛偽。雖假以澡浴衣食畢歸磨滅。是身為災百一病惱。是身如丘井為老所逼。是身無定。為要當死。無常經云。生者皆歸死。容顏盡變衰。強力病所侵。無能免斯者。假使妙高山。劫盡皆散壞。大海深無底。亦復皆枯竭。大地及日月。時至皆歸盡。未曾有一事不被無常吝。諸人者。是身既有如是眾多不善無利。何有智者。豈不厭焉。唯有依此凈土唸佛教門。即能永離輪迴。長辭五濁。幸有緣者努力依行。畢命為期。同生凈國。
普勸現在未來諸眾等。上都南嶽唸誦音旨雖有稍殊。而根本體同不離唸佛皆歸凈土。同見彌陀。更無別耳。但隨根逐時。化物以多方便。而接引之。非向聲中有別異意。但據經文。作觀念佛。或定或散。或高聲兼默唸。但隨眾生心。稱念佛名者。盡得生凈土。成佛皆歸。一一亦不可得。無得無不得。是名中道觀。譬如一樹有多枝葉。形狀雖殊。不離一根而出故。華嚴經。眾生形相各不同。行業音聲亦無量。如是一切皆能現海印三昧威神力故。演微妙凈法音。供養一切諸
【現代漢語翻譯】 現代漢語譯本 居住。迅速生起迅速滅亡，非常可怕。所以《維摩詰經》說：『各位，這個身體是無常的，不強壯，無力氣，不堅固，是迅速朽壞的。這個身體像一堆泡沫，不能捏合。這個身體像水泡，不能長久立住。這個身體像浮雲，一會兒就消散。這個身體像閃電，唸唸不停留。這個身體像草木瓦礫。這個身體不乾淨，充滿污穢。這個身體是虛假的，即使用洗浴、衣服、食物來供養，最終也要歸於磨滅。這個身體是災難，百病纏身。這個身體像土丘水井，被衰老所逼迫。這個身體沒有定數，終究要死亡。』《無常經》說：『生者最終都要死亡，容顏最終都會衰老，強壯的身體會被疾病侵擾，沒有人能夠避免這些。』 即使是妙高山（須彌山，佛教宇宙觀中的中心山），在劫數終了時也會崩壞。大海深不見底，也會乾涸。大地和日月，到了一定的時候都會歸於消亡。沒有一件事不被無常所支配。各位，這個身體既然有這麼多不善和無利之處，有智慧的人怎麼會不厭惡它呢？只有依靠這凈土唸佛法門，才能永遠脫離輪迴，長久告別五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）。希望有緣的人努力依此修行，以畢生的努力為期限，一同往生凈土。
普遍勸告現在和未來的各位。上都（指某個地方）和南嶽（山名，位於湖南）的唸誦音調雖然略有不同，但根本的宗旨相同，都是不離唸佛，最終都歸向凈土。都能見到阿彌陀佛（西方極樂世界的佛），沒有其他的途徑。只是隨著眾生的根器和時機，用多種方便來教化和接引他們。並非唸誦的聲音中有不同的含義。只是根據經文，作觀念唸佛，或者禪定或者散亂，或者高聲唸誦或者默唸，只要隨順眾生的心，稱念佛名的人，都能往生凈土，最終都能成佛。一一法都不可得，無所得也無不得，這就是中道觀。譬如一棵樹有很多枝葉，形狀雖然不同，但不離一個根本而生長。所以《華嚴經》說：『眾生的形貌各不相同，行業和音聲也無量無邊。這一切都能顯現，這是海印三昧（一種甚深的禪定）的威神力。』 演說微妙清凈的法音，供養一切諸佛。
【English Translation】 English version Dwelling. Quickly arising and quickly ceasing, extremely frightening. Therefore, the Vimalakirti Sutra says: 'Everyone, this body is impermanent, not strong, without strength, not firm, a law of rapid decay. This body is like a mass of foam, impossible to grasp. This body is like a bubble, unable to stand for long. This body is like a floating cloud, vanishing in an instant. This body is like lightning, never staying still for a moment. This body is like grass, trees, tiles, and gravel. This body is impure, filled with filth. This body is false, even if bathed, clothed, and fed, it will ultimately return to destruction. This body is a disaster, afflicted by hundreds of diseases. This body is like a mound or a well, pressed by old age. This body is uncertain, destined to die.' The Impermanence Sutra says: 'Those who are born will all return to death, appearances will all change and decay, the strong will be invaded by illness, none can escape this.' Even if it were Mount Meru (Sumeru, the central mountain in Buddhist cosmology), it would crumble when the kalpa ends. The deep, bottomless ocean would also dry up. The earth, the sun, and the moon will all return to extinction when the time comes. There has never been a thing that is not governed by impermanence. Everyone, since this body has so many unwholesome and unprofitable aspects, how could a wise person not be disgusted by it? Only by relying on this Pure Land mindfulness of Buddha Dharma can one permanently escape reincarnation and bid farewell to the Five Turbidities (the turbidity of the kalpa, views, afflictions, beings, and life). May those who have the affinity diligently practice accordingly, taking their entire life as the limit, and be reborn together in the Pure Land.
I universally exhort all of you, present and future. Although the tones of recitation in Shangdu (referring to a place) and Nanyue (a mountain name, located in Hunan) may be slightly different, the fundamental principle is the same: they do not depart from mindfulness of the Buddha, and ultimately all return to the Pure Land. All can see Amitabha Buddha (the Buddha of the Western Pure Land of Ultimate Bliss), there is no other path. It is just that according to the capacities and opportunities of sentient beings, various expedient means are used to teach and guide them. It is not that there are different meanings in the sounds of recitation. It is only based on the sutras, practicing mindfulness of the Buddha through contemplation, whether in samadhi or in a scattered state, whether reciting aloud or silently, as long as one follows the mind of sentient beings and recites the name of the Buddha, all can be reborn in the Pure Land and ultimately attain Buddhahood. Each and every dharma is unattainable, neither attainable nor unattainable, this is called the Middle Way view. For example, a tree has many branches and leaves, and although their shapes are different, they all grow from one root. Therefore, the Avatamsaka Sutra says: 'The forms of sentient beings are all different, and their actions and voices are also immeasurable. All of this can be manifested, this is the majestic spiritual power of the Samudra-mudra Samadhi (a profound state of meditation).' Expounding the subtle and pure Dharma sound, offering it to all the Buddhas.
如來。既音聲無量。何妨五會念佛誦經種種音聲。皆為令諸眾生同生凈土。同得成佛。更有何別。眾等必須如是圓見修覺。慎勿互生譭謗。見有是非。若各互見是非。即當自滅佛法。命終必墮阿鼻。何由得生凈土。一切唸佛之人。相見須如父母兄弟姊妹至親無別。深生歡喜。各慶不久。即當成佛。勿懷彼此之心。何以故。導和尚云。親中之親。無過唸佛之人。和尚贊云。同行相親相策勵。畢命為期到佛前。若作是心。千即千生。萬即萬生。盡此一形。何處不超三界。愿熟思之。慎而誡之。勿見互生譭謗耳。法照自惟。垢障深重。多劫沉淪。有少微因。遇斯凈教。悲喜交集。慶躍於懷。信自己身。與唸佛眾。盡此殘生。定超苦海。舍最後凡身。得無上聖智。生死永斷。更有何憂。普勸未來一切四眾。但依此行。盡此一形。若不生彼國。疾成佛者。法照即愿。舌根墮落。遍體生瘡。代為諸子。長處阿鼻。受苦無窮。誓捋此身以爲念佛保證。今得斯法。欲報佛恩。遂輒搜約諸經。述斯法事。稱讚唸佛凈土教門。普愿速出愛河。俱登不退者矣。
深勸諸行人等。若寫此法事儀之時。皆須護凈好紙真書。依經抄寫。如法裝潢。不得粗紙草書。此並是滅佛法之相。障生凈土。永劫沉淪。切須誡慎。何以故。此中有彌陀觀經不
【現代漢語翻譯】 現代漢語譯本：如來既然音聲無量，為何妨礙五會念佛誦經的種種音聲，都是爲了讓眾生一同往生凈土，一同成就佛果，還有什麼區別呢？你們必須這樣圓融地見解、修行覺悟，謹慎不要互相產生譭謗，見到是非。如果各自互相見到是非，就會自我毀滅佛法，命終必定墮入阿鼻地獄，怎麼能夠往生凈土呢？一切唸佛的人，相見必須如同父母兄弟姐妹一樣親密無間，深深地生起歡喜心，各自慶幸不久之後，就將成就佛果。不要懷有彼此分別之心。為什麼呢？導和尚說：『親人中的親人，沒有超過唸佛之人。』和尚讚歎說：『同行互相親近互相策勵，以畢生的性命為期限到達佛前。』如果這樣發心，千人就千人往生，萬人就萬人往生，盡此一生，哪裡不能超出三界？希望仔細思考，謹慎而告誡自己，不要見到互相產生譭謗的事情啊！法照自己認為，罪業深重，多劫沉淪，只有少許的善因，才遇到這凈土教法，悲傷和喜悅交織在一起，慶幸和雀躍充滿心中，相信自己的身體，和唸佛的眾人，盡此殘生，必定超出苦海，捨棄最後的凡夫之身，得到無上的聖智，生死永遠斷絕，還有什麼憂慮呢？普遍勸告未來的一切四眾弟子，只要依照此法修行，盡此一生，如果不能往生彼國，快速成佛，法照就願意舌根墮落，遍體生瘡，代替這些弟子，長久地處於阿鼻地獄，遭受無盡的痛苦。發誓捋下此身作爲念佛的保證。如今得到此法，想要報答佛恩，於是就蒐集整理各部經典，敘述此法事，稱讚唸佛凈土的教門，普遍希望大家迅速脫離愛河，共同登上不退轉的境界啊！
深深勸告各位修行人，如果書寫此法事儀的時候，都必須用乾淨的好紙認真書寫，依照經典抄寫，如法裝裱，不得用粗糙的紙張草率書寫，這都是毀滅佛法的行為，障礙往生凈土，永遠沉淪。切記要謹慎。為什麼呢？因為這其中有《彌陀觀經》不（全）。
【English Translation】 English version: Tathagata (the Buddha), since the sound is immeasurable, why hinder the various sounds of Five Assemblies reciting Buddha's name and chanting scriptures? All are to enable all sentient beings to be reborn in the Pure Land together and attain Buddhahood together. What difference is there? You must have such a comprehensive understanding and cultivate enlightenment, and be careful not to create mutual slander and see right and wrong. If each of you sees right and wrong in each other, you will destroy the Buddha-dharma yourselves, and when you die, you will surely fall into Avici Hell (the hell of incessant suffering). How can you be reborn in the Pure Land? All those who recite the Buddha's name must see each other as close as parents, siblings, and relatives, and deeply rejoice, each rejoicing that soon they will attain Buddhahood. Do not harbor thoughts of 'us' and 'them.' Why? The Abbot Dao said, 'Among relatives, there is no one closer than those who recite the Buddha's name.' The Abbot praised, 'Fellow practitioners encourage each other, vowing to reach the Buddha's presence with their lives.' If you make this aspiration, a thousand will be born, ten thousand will be born. In this one lifetime, where can you not transcend the Three Realms? I hope you will think carefully, be cautious, and warn yourselves not to see mutual slander!
Fazhao (name of a monk) thinks to himself, 'My defilements are deep and I have been sinking for many kalpas (eons). I have only a little bit of cause to encounter this Pure Land teaching. Sorrow and joy are intertwined, and rejoicing and leaping fill my heart. I believe that my body, along with the assembly of those who recite the Buddha's name, will surely transcend the sea of suffering in this remaining life, abandon the last mortal body, and attain supreme sacred wisdom. Birth and death will be forever cut off. What worries are there?' I universally exhort all future fourfold assemblies (monks, nuns, laymen, laywomen) to practice according to this method. If in this one lifetime, you do not get reborn in that land and quickly attain Buddhahood, Fazhao is willing for his tongue to fall out, his body to be covered with sores, to take the place of these disciples, to be in Avici Hell forever, and to suffer endless pain. I vow to use this body as a guarantee for reciting the Buddha's name. Now that I have obtained this Dharma, I want to repay the Buddha's kindness, so I have collected and summarized various scriptures, described this Dharma practice, and praised the Pure Land teaching of reciting the Buddha's name. I universally hope that everyone will quickly escape the river of love and together ascend to the state of non-retrogression!
I deeply advise all practitioners that when writing this Dharma practice ritual, you must use clean, good paper and write carefully, copying according to the scriptures, and decorating it according to the Dharma. Do not use rough paper and write carelessly. This is all a sign of destroying the Buddha-dharma, obstructing rebirth in the Pure Land, and sinking forever. You must be cautious. Why? Because this contains the Amitabha Contemplation Sutra (incomplete).
應輕慢。應知此患愿勿為之。即福利無邊。皆沾上品矣。
智者當知。此五會念佛誦經法事觀門。實非自意。比常秘密而不述之。今恐後世生疑。墮于惡道。聖教明說除同行。深信為利益故。如是之人乃可為說。為慜此故。今略明之。照以永泰二年四月十五日。于南嶽彌陀臺。廣發弘願。唯為菩提。為諸眾生。更無所求。盡此一形。每夏九旬。常入般舟唸佛道場。其夏以為初首。既發願竟。即入道場。勇猛虔誠。至第二七日夜。獨在此臺東北道場內。其夜三更。自作念言。只今現有十方諸佛凈妙國土諸菩薩眾。常聞無上甚深妙法。具大神通。度無量眾。而我不預斯事。莫不由我惡業罪障深重。不入聖流。不能廣度無邊眾生。甚自傷嘆。作是念時。不覺悲淚。哀聲唸佛。正念佛時。有一境界。忽不見道場屋舍。唯見五色光明雲臺。彌滿法界。忽見一道金橋。從自面前。徹至西方極樂世界。須臾即至阿彌陀佛所。頭面作禮阿彌陀佛所。頭面作禮。阿彌陀佛歡喜微㗛。告法照言。我知汝心實欲至為利樂有情。無一自利。善哉善哉。能發斯愿。我有妙法。無價珍寶。今付囑汝。今將此法寶。于閻浮提。廣行流佈。普利天人無量眾生。遇斯法寶。皆得解脫。法照白佛言。有何妙法。唯愿說之。唯愿說之。佛言。有一無價梵
音五會念佛法門。正興彼濁惡世。今時末法一切眾生。機感相應。聞汝暫念。皆悉發心。如是無量壽經。說寶樹五音聲。即斯五會佛聲是。以是因緣。便能稱念佛名。報盡定生我國。汝等未來一切貧苦眾生。遇斯五會念佛無價寶珠。貧苦皆除。亦如病得藥。如渴得漿。如饑得食。如裸得衣。如闇遇明。如過海得船。如遇寶藏必獲安樂。何以故。彼諸眾生。遇斯法寶。便能唸佛。即此一生。定超苦海。登不退轉。速具六波羅蜜一切種智。疾得成佛。受勝快樂。亦復如是。言訖。彼佛國界。佛菩薩眾。水鳥樹林。皆悉五會念佛誦經。法照粗記少分。而白佛言。今蒙世尊加被。付囑此法。若有疑心。不依行者。永劫沉淪。不生凈土。若依行之已后。未審一切眾生見聞之者。發菩提心。唸佛名號不。入深禪定不。疾證菩提不。有大利益不。阿彌陀佛言。汝但依此五會念佛誦經之時。我此國土水鳥樹林。諸菩薩眾。無量音樂。于虛空中。一時俱和唸佛之聲。令於一切之處人非人等。亦不勞汝。一一親自化之。但見聞者無不發心歡喜信受而便唸佛。至命終時。我來迎接。決定有大利益。已后應知。言訖忽然還見自身。而在道場。睹斯境界。悲喜勇躍。依教唸佛。自爾已來。迄至於今。果如先說。疑網悉除。愿此世當來。常于惡世。
以斯妙法。廣度眾生。咸登極樂。速得成佛。幸諸有緣。見聞之者。勿懷疑謗。必墮泥犁。
問曰。如前唸佛法事。聖有明文。信矣。今此土像末凡夫。見佛之人。教在何證。答曰。自下當爲廣引聖教。以明斯旨。即疑細必除故。觀經云。佛告阿難。及韋提希。諦聽諦聽。善思念之。如來今者教韋提希及未來世一切眾生。為煩惱賊之所苦者。說清凈業。善哉韋提希。快問此事。阿難。汝當受持廣為多眾宣說。佛語。如來今者教韋提希。及未來世一切眾生。觀于西方極樂世界。以佛力故。當得見彼清凈國土。如執明鏡自見面像。乃至佛告韋提希。汝是凡夫。心想羸劣。未得天眼。不能遠觀諸佛如來。有異方便。令汝得見。又云。有憶想者。必得成就。又華嚴經。唸佛三昧必見佛。命終之後生佛前。又賢護經云。爾時賢護白佛言。我今欲得咨問心所疑。不審聽不。佛言。恣汝所問。
爾時賢護白佛言。云何住此佛剎 遍見十方諸佛。聽聞正法。非但未得六通。亦未得五通。亦未舍此世界身。亦未生彼諸佛國。唯住此土。見余世界諸佛。悉聞宣說正法。一切聽受。如說修行。得大功德也。爾時世尊告賢護言。今有菩薩。思惟諸佛現前三昧。若有修習如是三昧。當得成就諸功德。賢護白佛言。世尊。唯愿說此菩薩
【現代漢語翻譯】 現代漢語譯本： 這是殊勝微妙的佛法，廣泛地度化眾生，使他們都能登上極樂世界，迅速成就佛果。希望各位有緣之人，見到或聽聞此法，不要懷疑或誹謗，否則必定墮入泥犁（地獄）。
有人問：像前面所說的唸佛法事，經典上有明確的記載，令人信服。但現在我們這些末法時代的凡夫俗子，要如何才能親眼見到佛呢？有什麼依據可以證明呢？回答是：下面我將廣泛引用佛經中的教誨，來闡明這個道理，這樣你的疑惑自然就會消除。 《觀經》中說：佛告訴阿難（佛的弟子）和韋提希（古印度王后）：仔細聽，仔細聽，好好地思念。如來我現在教導韋提希以及未來世的一切被煩惱賊所困擾的眾生，宣說清凈的行業。韋提希啊，你問得太好了！阿難，你應當接受並奉持這些教誨，廣泛地為大眾宣說。佛說：如來我現在教導韋提希以及未來世的一切眾生，觀想西方極樂世界，憑藉佛的力量，就能見到那清凈的國土，就像拿著明亮的鏡子照見自己的面容一樣。甚至佛還告訴韋提希：你是凡夫，心想微弱，沒有得到天眼（六神通之一），不能遙遠地觀看到諸佛如來。但我有其他的方法，讓你能夠見到。 經中又說：如果有人憶念觀想，必定能夠成就。 《華嚴經》中說：修習唸佛三昧必定能見到佛，命終之後往生到佛的面前。 《賢護經》中說：當時賢護菩薩對佛說：我現在想請教一些心中的疑問，不知道您是否願意聽？佛說：隨你問吧。
當時賢護菩薩對佛說：要如何才能安住在這個佛剎（佛土），就能普遍地見到十方諸佛，聽聞正法呢？我不僅沒有得到六神通，也沒有得到五神通，也沒有捨棄這個世界的身軀，也沒有往生到其他諸佛的國度。只是安住在這個娑婆世界，就能見到其他世界的諸佛，聽聞他們宣說正法，全部聽受，並且按照所說的去修行，從而得到巨大的功德呢？ 當時世尊告訴賢護菩薩說：現在有一種菩薩，修習思惟諸佛現前三昧。如果有人修習這樣的三昧，就能成就各種功德。 賢護菩薩對佛說：世尊，希望您能宣說這種菩薩
【English Translation】 English version: This is the exquisite Dharma, extensively delivering sentient beings, enabling them all to ascend to the Pure Land of Ultimate Bliss and swiftly attain Buddhahood. May all those with affinity, upon seeing or hearing this Dharma, not doubt or slander it, lest they inevitably fall into Naraka (hell).
Someone asks: Regarding the aforementioned practice of reciting the Buddha's name, there are clear statements in the scriptures, which are convincing. But how can we, ordinary beings of this Dharma-ending age, actually see the Buddha? What evidence is there to support this? The answer is: I will now extensively cite teachings from the scriptures to clarify this principle, so that your doubts will naturally be dispelled. The Contemplation Sutra states: The Buddha told Ananda (Buddha's disciple) and Vaidehi (ancient Indian queen): Listen carefully, listen carefully, and contemplate well. The Tathagata (Buddha) now teaches Vaidehi and all sentient beings in the future world who are afflicted by the thieves of afflictions, to speak of pure karma. Excellent, Vaidehi, you have asked well about this matter! Ananda, you should receive and uphold these teachings, and widely proclaim them to the multitude. The Buddha said: The Tathagata now teaches Vaidehi and all sentient beings in the future world to contemplate the Western Pure Land of Ultimate Bliss, and by the power of the Buddha, they will be able to see that pure land, just like seeing one's own face in a bright mirror. Furthermore, the Buddha told Vaidehi: You are an ordinary person, your mind is weak, and you have not attained the divine eye (one of the six supernormal powers), so you cannot see the Buddhas and Tathagatas from afar. But I have other expedient means to enable you to see. The sutra also says: If one contemplates with mindfulness, one will surely attain it. The Avatamsaka Sutra says: Practicing the Samadhi of Buddha Recitation will surely see the Buddha, and after the end of life, one will be reborn before the Buddha. The Bhadra-kalpika Sutra says: At that time, Bhadrapala Bodhisattva said to the Buddha: I now wish to inquire about some doubts in my mind, I wonder if you are willing to listen? The Buddha said: Ask whatever you wish.
At that time, Bhadrapala Bodhisattva said to the Buddha: How can one abide in this Buddha-kshetra (Buddha-field) and universally see the Buddhas of the ten directions, and hear the Dharma? I have not only not attained the six supernormal powers, but also not attained the five supernormal powers, nor have I abandoned the body of this world, nor have I been reborn in the Buddha-lands of other Buddhas. Just by abiding in this Saha world, I can see the Buddhas of other worlds, hear them proclaim the Dharma, receive it all, and practice according to what is said, thereby obtaining great merit? At that time, the World Honored One told Bhadrapala Bodhisattva: Now there is a Bodhisattva who practices the Samadhi of contemplating the Buddhas appearing before one. If one practices such a Samadhi, one will attain various merits. Bhadrapala Bodhisattva said to the Buddha: World Honored One, I hope you can explain this Bodhisattva
現前三昧。令此世間天人。利益安樂。佛言。賢護。成就此三昧者。諸佛皆現在前。其心不捨。勝上智慧。度脫眾生。承事供給諸善知識。起諸佛想。賢護云。何為思惟諸佛現前三昧。佛言。若有比丘比丘尼優婆塞優婆夷。清凈持戒。獨處空閑思惟。阿彌陀如來。今在西方。去此百千億佛國。有世界。名曰安樂。今現在說法。是人觀察。了了分明。見阿彌陀佛。譬如夢中見種種事。是人悟已。念所夢見。為他廣說。賢護。善男子善女人。端坐專心。想彼阿彌陀如來相好威儀。如是大眾說法。一心不亂。或一日一夜。或七日七夜。如先所聞具足之。是人必見阿彌陀如來。賢護如人遠行。夢見本家。不知為晝為。不知為內為外。是人爾時所有眼根墻壁山石。乃至幽闇不為礙也。
賢護三昧心無障礙。亦復如是。但在此世界中。積念薰脩。久觀明利。故得見彼阿彌陀佛在菩薩會中。或見自身在彼聽法。聞已憶持。或時禮拜供養彼阿彌陀佛。是人出觀已。如所見聞。為他廣說。
賢護。彼善男子善女人。欲思惟諸佛現前三昧。於此世界中暫得聞彼阿彌陀名號。而心不亂。分明睹見阿彌陀佛。是為成就諸佛現前三昧。得見佛故。即問阿彌陀佛言。成就何法。得生此國。彌陀佛言。若人求生者。心常正念阿彌陀佛。便
【現代漢語翻譯】 現代漢語譯本 現前三昧能令這個世間的天人和眾生得到利益和安樂。佛說：『賢護（菩薩名），成就這種三昧的人，諸佛都會顯現在他面前，他的心不會捨棄殊勝的智慧，從而度脫眾生，承事和供養各位善知識，生起對諸佛的敬仰。』賢護問：『什麼是思惟諸佛現前三昧？』佛說：『如果有比丘、比丘尼、優婆塞、優婆夷，清凈地持守戒律，獨自在空閑的地方思惟，阿彌陀如來現在在西方，距離這裡有百千億佛國，有一個世界，名叫安樂（極樂世界），現在正在說法。這個人觀察，清清楚楚、明明白白地見到阿彌陀佛，就像在夢中見到各種事物一樣。這個人醒悟后，回憶所夢見的情景，為他人廣泛地講述。賢護，善男子、善女人，端正地坐著，專心致志地觀想阿彌陀如來的相好和威儀，以及大眾說法的場景，一心不亂，或者用一天一夜的時間，或者用七天七夜的時間，按照先前所聽聞的，完整地觀想。這個人必定能見到阿彌陀如來。賢護，就像有人遠行，夢見自己的家，不知道是白天還是黑夜，不知道是在裡面還是在外面。這個人那時所有的眼根、墻壁、山石，乃至幽暗，都不能成為障礙。』 賢護，三昧之心沒有障礙，也是這樣。只要在這個世界中，積累念力，不斷熏修，長期觀想，明晰銳利，所以能夠見到阿彌陀佛在菩薩的集會中，或者見到自己在那裡聽法，聽后憶持不忘，或者禮拜供養阿彌陀佛。這個人出定后，按照所見所聞，為他人廣泛地講述。 賢護，那些善男子、善女人，想要思惟諸佛現前三昧，在這個世界中暫時聽到阿彌陀佛的名號，而心不散亂，分明地見到阿彌陀佛，這就是成就諸佛現前三昧。因為見到佛的緣故，就問阿彌陀佛說：『成就什麼法，才能往生到這個國度？』阿彌陀佛說：『如果有人求生凈土，心中常常正確地憶念阿彌陀佛，便能往生。』
【English Translation】 English version The Samadhi of Present Buddhas brings benefit and happiness to gods and humans in this world. The Buddha said, 'Worthy Protector (Xian Hu, name of a Bodhisattva), one who achieves this Samadhi will have all Buddhas appear before them, their mind will not abandon supreme wisdom, thus delivering sentient beings, serving and providing for all good teachers, and generating thoughts of the Buddhas.' Worthy Protector asked, 'What is the Samadhi of contemplating the present appearance of all Buddhas?' The Buddha said, 'If there are Bhikshus, Bhikshunis, Upasakas, or Upasikas who purely uphold the precepts, dwell alone in a quiet place, and contemplate that Amitabha Tathagata (A Mi Tuo Ru Lai, the Buddha of Infinite Light) is now in the West, a hundred thousand million Buddha-lands away, in a world called Sukhavati (An Le, the Land of Bliss), now expounding the Dharma. This person observes clearly and distinctly, seeing Amitabha Buddha, just as one sees various things in a dream. When this person awakens, they recall what they saw in the dream and widely explain it to others. Worthy Protector, good men and good women, sit upright with focused minds, contemplating the excellent marks and majestic demeanor of Amitabha Tathagata, as well as the assembly expounding the Dharma, with undivided attention, for one day and one night, or for seven days and seven nights, fully contemplating according to what they have previously heard. This person will surely see Amitabha Tathagata. Worthy Protector, it is like a person traveling far away who dreams of their home, not knowing whether it is day or night, whether it is inside or outside. At that time, all their eye faculties, walls, mountains, stones, and even darkness, do not become obstacles.' Worthy Protector, the mind of Samadhi is without obstruction, and it is also like this. As long as one accumulates mindfulness in this world, constantly cultivates, and contemplates for a long time with clarity and sharpness, they will be able to see Amitabha Buddha in the assembly of Bodhisattvas, or see themselves there listening to the Dharma, remembering and retaining it after hearing it, or bowing and making offerings to Amitabha Buddha. After emerging from Samadhi, this person widely explains to others what they have seen and heard. Worthy Protector, those good men and good women who wish to contemplate the Samadhi of the present appearance of all Buddhas, if they temporarily hear the name of Amitabha in this world, and their minds are not disturbed, and they clearly see Amitabha Buddha, this is the achievement of the Samadhi of the present appearance of all Buddhas. Because they see the Buddha, they ask Amitabha Buddha, 'What Dharma must be achieved to be born in this land?' Amitabha Buddha says, 'If a person seeks to be born there, they should constantly and correctly remember Amitabha Buddha in their mind, and then they can be born there.'
得生也。
賢護菩薩復白阿彌陀佛言。云何唸佛。彌陀佛告言。汝欲正念佛者。當念阿彌陀佛有三十二相。八十隨形好。身真金色。放大光明。坐蓮華座。眾中說一切法本來不壞。是名正念諸佛現前三昧也。
賢護。若在家出家人。若從他聞。至心欲見。唸唸不亂。即見彼佛純金色。賢護。彼佛無來無去。唯心所作還見自心。若成就諸佛現前三昧者。欲見隨念即見。何以故。有三因緣。一者緣此唸佛三昧。二者緣彼佛願力加持。三者善根純熟。具三因緣故。即見彼佛。不用多功。見已歡喜。
爾時賢護白佛言。我等於如來滅後後五百歲。末法沙門顛倒時。正法欲滅時。誹謗正法時。破壞正法持戒損減時。破戒增長時。正法損減時。非法增長時 眾生邪見時。能于如來所說妙三昧。界惟義理。為他廣說。心不知足。是故我聞佛說。未來世中。正法壞滅。悲哀泣淚。而白佛言。能于如來所說受持者。我皆攝護。令得增長。
爾時世尊。即便微㗛。放金色光。遍照十方諸佛國土。還至佛所。右繞三週。從頂上入。大眾歡喜。
又禪秘要經說。爾時佛會中有禪難提比丘。而白佛言。如來今者。現在世間。利安一切。佛滅度后。諸四部眾。有業障多者。若正念時。境界不得現前。如是煩惱及一切
【現代漢語翻譯】 現代漢語譯本：
得生也。
賢護菩薩（Xianhu Pusa，菩薩名）又對阿彌陀佛（Amituo Fo，佛名）說：『如何唸佛？』阿彌陀佛告訴他說：『你如果想正確地念佛，應當念阿彌陀佛有三十二相，八十隨形好，身是真金色，放大光明，坐在蓮花座上，在眾人之中宣說一切法本來不壞。這叫做正念諸佛現前三昧（Zheng nian zhufoxianqian sanmei，一種禪定狀態）。』
『賢護，如果在家或出家的人，如果從他人那裡聽聞，至誠懇切地想要見到阿彌陀佛，唸唸不亂，就能見到那尊佛的純金色身。賢護，那尊佛無來無去，唯有心所造，還能見到自己的心。如果成就諸佛現前三昧的人，想要見到阿彌陀佛，隨念就能見到。為什麼呢？有三種因緣。一是憑藉這唸佛三昧的緣故，二是憑藉那尊佛的願力加持，三是善根純熟。具備這三種因緣的緣故，就能見到那尊佛，不用花費太多功夫，見到後心生歡喜。』
當時，賢護菩薩對佛說：『我們在如來滅度后，后五百歲，末法時代的沙門（Shamen，出家修道者）顛倒之時，正法將要滅亡之時，誹謗正法之時，破壞正法、持戒損減之時，破戒增長之時，正法損減之時，非法增長之時，眾生邪見之時，能夠對如來所說的微妙三昧，理解其中的義理，為他人廣泛宣說，內心不知滿足。因此我聽聞佛說，未來世中，正法壞滅，悲哀哭泣，而對佛說，能夠對如來所說的教法受持的人，我都攝受保護，使他們得到增長。』
當時世尊，就微微一笑，放出金色光芒，遍照十方諸佛國土，又回到佛的處所，向右繞了三圈，從佛的頭頂進入。大眾都心生歡喜。
又《禪秘要經》（Chan Mi Yao Jing，經名）中說，當時佛的法會中有一位禪難提比丘（Channanti Biqiu，比丘名），對佛說：『如來現在世間，利益安樂一切眾生。佛滅度后，各位四部眾（Sibu Zhong，佛教中的四類信眾：比丘、比丘尼、優婆塞、優婆夷），有業障深重的人，如果正念的時候，境界不能顯現，這樣的煩惱以及一切……』
【English Translation】 English version:
One obtains rebirth.
The Bodhisattva Xianhu (Xianhu Pusa) further said to Amitabha Buddha (Amituo Fo): 'How does one practice mindfulness of the Buddha?' Amitabha Buddha replied, 'If you wish to correctly practice mindfulness of the Buddha, you should contemplate Amitabha Buddha's thirty-two major marks and eighty minor marks, his body being true golden color, emitting great light, seated on a lotus throne, and proclaiming among the assembly that all dharmas are originally indestructible. This is called the Samadhi (Zheng nian zhufoxianqian sanmei) of Correct Mindfulness of Buddhas Appearing Before One.'
'Xianhu, whether they are laypeople or renunciants, if they hear from others and sincerely wish to see Amitabha Buddha, with thoughts uninterrupted, they will see that Buddha's pure golden body. Xianhu, that Buddha neither comes nor goes; it is solely created by the mind, and one also sees one's own mind. If one achieves the Samadhi of Buddhas Appearing Before One, one can see the Buddha whenever one wishes. Why? There are three causes and conditions. First, it is due to this Samadhi of mindfulness of the Buddha. Second, it is due to the power of that Buddha's vows and blessings. Third, it is because one's roots of goodness are fully matured. Because one possesses these three causes and conditions, one can see that Buddha without much effort, and upon seeing the Buddha, one rejoices.'
At that time, Bodhisattva Xianhu said to the Buddha, 'After the Tathagata (Rulai, an epithet of the Buddha) has passed away, in the last five hundred years, when the Shramanas (Shamen) of the Dharma-ending Age are deluded, when the Proper Dharma is about to perish, when the Proper Dharma is slandered, when the Proper Dharma is destroyed and the precepts are diminished, when violations of the precepts increase, when the Proper Dharma decreases, when the improper Dharma increases, and when sentient beings have wrong views, if they can understand the meaning of the wonderful Samadhi spoken by the Tathagata and widely explain it to others, their minds will not be satisfied. Therefore, I have heard the Buddha say that in the future, the Proper Dharma will be destroyed, and I weep with sorrow and say to the Buddha, 'I will embrace and protect those who can receive and uphold the teachings spoken by the Tathagata, so that they may increase.'
At that time, the World Honored One smiled slightly and emitted golden light, which illuminated all the Buddha lands in the ten directions. Then the light returned to the Buddha, circumambulated him three times to the right, and entered from the top of his head. The assembly rejoiced.
Furthermore, the Chan Mi Yao Jing states, 'At that time, in the Buddha's assembly, there was a Bhikshu (Biqiu) named Channanti, who said to the Buddha, 'The Tathagata is now in the world, benefiting and bringing peace to all beings. After the Buddha has passed away, if the fourfold assembly (Sibu Zhong), those with heavy karmic obstacles, when practicing right mindfulness, the realm cannot appear before them, such afflictions and all...'
罪犯。于小罪乃至重罪殺生邪見之罪。欲懺悔者。當云何除滅是罪。說此語已。太山崩。五體投地。頂禮佛足。唯愿為我解說。為未來生眾。恒得正念。不離賢聖。爾時世尊由如慈父慰喻其子告言。善男子。汝行慈。為未來眾生。問除罪法。善哉諦聽。當爲汝說。佛告禪難提。及敕阿難。汝等教未來眾生罪障業多者。為除罪故。教令唸佛。以唸佛故。初見一佛。乃至十佛。見佛已心轉明利。三十二相。皆使明瞭。又佛告禪難提。及敕阿難。佛滅度后。諸四部眾。欲懺悔者。欲滅罪者。佛雖不在。教正念觀像者。諸惡罪障。速得清凈。觀此像已。又教觀像齊中請放一光。其光金色。分作五枝。一光照左。一光照右。一光照前。一光照后。一光照上。如是五光。光光之上。皆有佛。佛佛相次。滿虛空中。見此相時。極使明瞭。佛告難提。此名觀佛三昧。亦名唸佛定。亦名除罪業。亦名救破戒者。佛告阿難。汝好持是觀佛三昧灌頂之法。為未來世眾生。當廣分別。在於密處。使心不散。如前觀佛。
又如涅槃經說。佛言。善男子。善女人。能如是念佛者。若行住坐臥。若晝若夜。若明若闇。常得見佛。聖教既有明文。只說今時像末已后。濁惡世中五苦眾生。罪根深者。唯唸佛力。即能除得罪根。必離憂惱。生死永斷若
【現代漢語翻譯】 現代漢語譯本：罪犯，犯下小罪乃至重罪，包括殺生和持邪見等罪行，想要懺悔，應當如何消除這些罪過？』說完這些話，太山（人名，也可能指泰山）崩倒，五體投地，頂禮佛足，懇請佛陀為我解說，爲了未來世的眾生，能夠恒常獲得正念，不離賢聖。』 這時，世尊猶如慈父安慰自己的孩子一樣，告訴他：『善男子，你發慈悲心，爲了未來眾生，詢問消除罪過的方法，很好，仔細聽著，我將為你解說。』佛告訴禪難提（人名），並且告誡阿難（人名）：『你們教導未來世罪業深重的眾生，爲了消除罪過，教他們唸佛。因爲念佛的緣故，最初見到一尊佛，乃至見到十尊佛。見到佛之後，心變得更加明亮敏銳，對於佛的三十二相（佛所具有的三十二種殊勝的相貌特徵），都能清楚明瞭。』 佛又告訴禪難提，並且告誡阿難：『佛滅度后，所有的四部眾（比丘、比丘尼、優婆塞、優婆夷），想要懺悔，想要消除罪過，即使佛不在世，教他們以正念觀察佛像。這樣，各種惡業罪障，就能迅速得到清凈。觀察佛像之後，再教他們觀想佛像的齊眉之間放出一道光芒，這道光芒是金色的，分成五個枝杈。一道光照向左邊，一道光照向右邊，一道光照向前邊，一道光照向後邊，一道光照向上邊。像這樣五道光芒，每一道光芒之上，都有一尊佛，佛與佛依次相連，充滿整個虛空。見到這種景象時，要盡力使它清晰明瞭。』 佛告訴難提：『這叫做觀佛三昧（通過觀想佛像而達到的一種禪定狀態），也叫做唸佛定（通過唸佛而達到的禪定狀態），也叫做消除罪業，也叫做救助破戒之人。』佛告訴阿難：『你要好好地受持這觀佛三昧灌頂之法（一種傳授修行方法的儀式），爲了未來世的眾生，應當廣泛地分別解說。在隱秘之處，使心不散亂，像前面那樣觀想佛。』 又如《涅槃經》（佛教經典）所說，佛說：『善男子、善女人，能夠像這樣唸佛的人，無論是行走、站立、坐著、躺臥，無論是白天還是夜晚，無論是光明還是黑暗，都能經常見到佛。』聖教經典已經有明確的說明，只說現在這個像法末世之後，污濁罪惡的世間，充滿五種痛苦的眾生，罪根深重的人，只有依靠唸佛的力量，才能消除罪根，必定遠離憂愁煩惱，永遠斷絕生死輪迴。
【English Translation】 English version: 'Criminals who have committed minor or even major offenses, including killing and holding heretical views, want to repent. How should they eliminate these sins?' After saying these words, Taishan (a name, possibly referring to Mount Tai) collapsed, prostrated himself with all five limbs touching the ground, and bowed at the Buddha's feet, earnestly requesting the Buddha to explain for him, so that future beings can constantly obtain right mindfulness and not be separated from the virtuous and holy. At this time, the World Honored One, like a compassionate father comforting his child, told him: 'Good man, you have developed compassion and are asking about the method of eliminating sins for the sake of future beings. Very good, listen carefully, and I will explain it to you.' The Buddha told Chan Nantuo (a name) and admonished Ananda (a name): 'You should teach future beings who have deep karmic offenses that, in order to eliminate sins, they should be taught to recite the Buddha's name. Because of reciting the Buddha's name, they will initially see one Buddha, and even ten Buddhas. After seeing the Buddha, their minds will become brighter and sharper, and they will clearly understand the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha).' The Buddha further told Chan Nantuo and admonished Ananda: 'After the Buddha's Parinirvana (death of Buddha), all the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) who wish to repent and eliminate sins, even if the Buddha is not in the world, should be taught to observe the Buddha's image with right mindfulness. In this way, all kinds of evil karmic obstacles can be quickly purified. After observing the Buddha's image, they should be taught to visualize a ray of light emanating from the space between the Buddha's eyebrows. This ray of light is golden and divides into five branches. One ray shines to the left, one ray shines to the right, one ray shines forward, one ray shines backward, and one ray shines upward. Like this, there are five rays of light, and on each ray of light, there is a Buddha. Buddhas follow one after another, filling the entire space. When seeing this image, one should try to make it clear and distinct.' The Buddha told Nantuo: 'This is called the Buddha-visualization Samadhi (a state of meditative concentration achieved through visualizing the Buddha), also called the Buddha-recitation Samadhi (a state of meditative concentration achieved through reciting the Buddha's name), also called the elimination of karmic offenses, and also called the salvation of those who have broken precepts.' The Buddha told Ananda: 'You should uphold this method of the Buddha-visualization Samadhi empowerment (a ritual for transmitting a method of practice) well, and for the sake of future beings, you should widely explain it in detail. In a secluded place, keep the mind from being scattered, and visualize the Buddha as before.' Furthermore, as stated in the Nirvana Sutra (a Buddhist scripture), the Buddha said: 'Good men and good women who can recite the Buddha's name in this way, whether walking, standing, sitting, or lying down, whether in the daytime or at night, whether in light or darkness, can always see the Buddha.' The sacred teachings already have clear explanations, only saying that after this Dharma-Ending Age, in this defiled and evil world, beings filled with the five sufferings, those with deep roots of sin, can only rely on the power of reciting the Buddha's name to eliminate the roots of sin, and will surely be free from sorrow and affliction, and will forever cut off the cycle of birth and death.
不念佛。何以得見阿彌陀佛極樂世界。無量壽經及諸部方等。明此方他方諸菩薩眾生彼國者。如駛雨下。不知其數。且菩薩位階聖果。尚唸佛名。愿生凈土。親奉彌陀。況諸具縛凡夫。煩惱一毫未能斷得。若不樂乘佛願力。自力盡未來際。沉淪惡趣。豈有出期。何得見佛。自佛滅后。龍樹天親亦修唸佛三昧。皆著讚頌並往凈方。又佛法東流。晉時有廬山遠大師。與諸碩德及謝靈運。劉遺民。一百二十三人。結誓于廬山。修唸佛三昧。皆見西方極樂世界。又梁時有并州玄中寺曇巒法師。亦修唸佛三昧。至陳隨。廬山珍禪師。天臺智者大師。長安諸大德。睿法師。乃至今時唐朝一百年前。西京善導和上。并州文水縣玄中寺道綽和上。慈慜三藏等。數百高僧。般舟方等。歲歲常行。十六妙觀。分時系習。咸睹西方靈相極樂世界眾寶國土。難以具陳。聖教記傳。並有明文。豈虛構也。如此光德。豈非凡夫修唸佛三昧。得見彼極樂世界。故觀經云。以見佛故。名唸佛三昧。既有斯教。許佛滅后。苦惱眾生。但修唸佛三昧者。皆見彼佛何妨。法照。今時道俗及未來一切眾生。修此唸佛三昧。寧容不得見佛。斯有錯。何但依教修行。即名正觀。普告未來一切道俗眾等。及十方法界眾生。與此凈土五會念佛教門有緣。修行唸佛三昧。學
【現代漢語翻譯】 現代漢語譯本 不念佛，如何能夠得見阿彌陀佛（Amitabha）的極樂世界（Sukhavati）？《無量壽經》（Larger Sutra of Immeasurable Life）以及各部方等經典，闡明此方世界和他方世界的諸菩薩和眾生往生彼國的情形，如同急雨降落，不可計數。況且菩薩位階聖果，尚且唸佛名號，愿生凈土，親近阿彌陀佛。更何況那些被煩惱束縛的凡夫，連一絲一毫的煩惱都未能斷除，如果不樂意乘托佛的願力，僅憑自己的力量，盡未來際都將沉淪於惡趣之中，哪裡有脫離之期？又如何能夠得見佛呢？ 自佛陀滅度后，龍樹（Nagarjuna）、天親（Vasubandhu）也修習唸佛三昧（Buddha-Recollection Samadhi），都著有讚頌之作並往生凈土。又佛法東傳，晉朝時有廬山遠大師（Huiyuan），與諸位賢德以及謝靈運、劉遺民等一百二十三人，在廬山結社，修習唸佛三昧，都見到了西方極樂世界。梁朝時有并州玄中寺的曇鸞法師（Tanluan），也修習唸佛三昧。到了陳、隋時期，廬山珍禪師、天臺智者大師（Zhiyi），長安的諸位大德，睿法師，乃至當今唐朝一百年前，西京的善導和尚（Shandao），并州文水縣玄中寺的道綽和尚（Daochuo），慈慜三藏等，數百位高僧，常年依般舟三昧（Pratyutpanna Samadhi）等經典修行，分時修習十六妙觀，都親眼見到了西方極樂世界的靈相和眾寶國土，難以一一陳述。聖教的記載和傳記中，都有明確的文字記載，豈是虛構的呢？ 如此光明殊勝的功德，難道不是凡夫修習唸佛三昧，才得以見到彼極樂世界嗎？所以《觀經》（Contemplation Sutra）說：『以見佛故，名唸佛三昧。』既然有這樣的教誨，允許佛陀滅度后的苦惱眾生，只要修習唸佛三昧，都能見到彼佛，又有什麼妨礙呢？法照（Fazhao），如今的道俗以及未來的一切眾生，修習此唸佛三昧，難道就不容許得見佛嗎？這其中一定有錯誤。只要依照教法修行，就名為正觀。普遍告知未來的一切道俗大眾，以及十方法界的眾生，與此凈土五會念佛教門有緣者，修行唸佛三昧，學習。
【English Translation】 English version If one does not recite the Buddha's name, how can one see Amitabha (Amitabha) Buddha's Sukhavati (Sukhavati)? The Larger Sutra of Immeasurable Life (Larger Sutra of Immeasurable Life) and various Vaipulya Sutras clarify that the bodhisattvas and sentient beings of this world and other worlds are reborn in that land like torrential rain, beyond counting. Moreover, bodhisattvas, who have attained the holy fruit, still recite the Buddha's name, wishing to be reborn in the Pure Land and be close to Amitabha Buddha. How much more so those ordinary beings bound by afflictions, who have not even severed a single strand of affliction? If they do not rejoice in relying on the Buddha's power of vows, but rely solely on their own strength, they will sink into the evil realms for the duration of their future lives. How can there be a time of escape? How can they see the Buddha? Since the Buddha's Parinirvana, Nagarjuna (Nagarjuna) and Vasubandhu (Vasubandhu) also practiced Buddha-Recollection Samadhi (Buddha-Recollection Samadhi), and both wrote praises and were reborn in the Pure Land. Furthermore, when the Buddha-dharma spread eastward, during the Jin Dynasty, there was Master Huiyuan (Huiyuan) of Mount Lu, who, along with various virtuous individuals such as Xie Lingyun and Liu Yimin, a total of one hundred and twenty-three people, formed a society on Mount Lu to practice Buddha-Recollection Samadhi, and all saw the Western Pure Land of Sukhavati. During the Liang Dynasty, there was Dharma Master Tanluan (Tanluan) of Xuanzhong Temple in Bingzhou, who also practiced Buddha-Recollection Samadhi. During the Chen and Sui Dynasties, there were Chan Master Zhen of Mount Lu, Great Master Zhiyi (Zhiyi) of Tiantai, various virtuous individuals of Chang'an, Dharma Master Rui, and even in the Tang Dynasty one hundred years ago, the Venerable Shandao (Shandao) of Xijing, the Venerable Daochuo (Daochuo) of Xuanzhong Temple in Wenshui County, Bingzhou, Tripitaka Master Cimin, and hundreds of other eminent monks, who constantly practiced the Pratyutpanna Samadhi (Pratyutpanna Samadhi) and other sutras year after year, and cultivated the Sixteen Contemplations at different times, all personally witnessed the spiritual appearances of the Western Pure Land and the lands adorned with countless treasures, which are difficult to describe in detail. The records and biographies of the sacred teachings all have clear written accounts, how could they be fabrications? Such radiant and virtuous merit, is it not because ordinary beings cultivate Buddha-Recollection Samadhi that they are able to see that Pure Land of Sukhavati? Therefore, the Contemplation Sutra (Contemplation Sutra) says: 'Because of seeing the Buddha, it is called Buddha-Recollection Samadhi.' Since there is such a teaching, allowing suffering sentient beings after the Buddha's Parinirvana, as long as they cultivate Buddha-Recollection Samadhi, to see that Buddha, what harm is there? Fazhao (Fazhao), the monastics and laity of today and all sentient beings of the future, cultivate this Buddha-Recollection Samadhi, how can it not be allowed for them to see the Buddha? There must be a mistake in this. As long as one cultivates according to the teachings, it is called right contemplation. Universally inform all monastics and laity of the future, as well as the sentient beings of the ten directions, those who have a connection with this Pure Land Five-Assembly Recitation Dharma-door, cultivate Buddha-Recollection Samadhi, and learn.
此凈土法事者。及修一切佛法。作大佛事。除為名利。造諸惡法。若至求菩提。為度眾生者。法照。生凈土已。誓來示為同類同學伴侶。常當守護此人。正修學時。若有諸魔鬼神及諸惡人水火毒藥如是諸難。來惱行人。行人但于爾時。至心稱念。法照。名字一聲多聲。應念即至諸行人所。而為外護立有微感。令彼諸惡應時散滅。發菩提心。稱念。
佛名。同歸凈土。證不退轉。速得成佛。盡未來際。無有休息。誓當守護一切佛法。及此五會念佛凈土。速疾要門令不斷絕。愿承此速入真如無相海中。具一切智。此愿如虛空。普遍於一切。不得是愿者。誓不成佛道。若發此愿虛愿。身便紅爛。命終墮地獄。不生於凈土。應名。
凈土五會念佛誦經觀行儀卷中 大正藏第 85 冊 No. 2827 凈土五會念佛誦經觀行儀卷中．下
凈土五會念佛誦經觀行儀卷下
南嶽沙門法照撰
此下一卷贊。從第八贊佛得益門分出。眾等盡須用第三會念佛和之。其贊文行人總須誦取。令使精熟切不得臨時執本讀之。亦通大會作法事誦之。若非大會日。餘一切處。誦贊唸佛。和之並得。廣略必須知時。應知。
依無量壽觀經贊(二十八偈)
釋法照述
釋迦住在靈鷲山(阿彌陀
【現代漢語翻譯】 現代漢語譯本： 此凈土法事，以及修習一切佛法，舉辦盛大法事，如果不是爲了名利，而是爲了求取菩提，爲了度化眾生，法照（Fǎzhào，人名，南嶽沙門）已經往生凈土，發誓會示現為同類同學伴侶，常常守護此人。當此人精進修學時，若有諸魔鬼神以及各種惡人，水火毒藥等災難，來侵擾修行人，修行人只需在此時，至誠稱念法照（Fǎzhào）的名字一聲或多聲，法照（Fǎzhào）應念即至修行人處，作為外在的護衛，略微施加感應，令那些邪惡立刻消散，發起菩提心，稱念佛名，一同迴歸凈土，證得不退轉，迅速成就佛果，直至未來無盡之時，永不休息。發誓守護一切佛法，以及這五會念佛凈土，使這迅速便捷的要門永不斷絕。愿以此迅速進入真如無相的海洋中，具足一切智慧。此愿如同虛空，普遍於一切。若不能實現此愿，誓不成佛道。若發此虛假之愿，身體便會紅爛，命終墮入地獄，不得往生凈土。應當知曉。
《凈土五會念佛誦經觀行儀卷中》 大正藏第85冊 No. 2827 《凈土五會念佛誦經觀行儀卷中．下》
《凈土五會念佛誦經觀行儀卷下》
南嶽沙門法照（Fǎzhào，人名，南嶽沙門）撰
以下一卷是贊文，從第八贊佛得益門分出。大眾都必須用第三會念佛的曲調來唱和。這些贊文修行人都必須誦讀，務必精熟，切不可臨時拿著經本讀誦。也可以在大型法會上誦讀。如果不是大型法會，在其他任何地方，誦讀贊文唸佛，唱和都可以。內容的詳略必須根據時間來決定。應當知曉。
依《無量壽觀經》贊（二十八偈）
釋法照（Shì Fǎzhào，人名，法照法師）述
釋迦（Shìjiā，人名，釋迦摩尼佛的簡稱）住在靈鷲山（Língjiùshān，山名）(阿彌陀（Āmítuó，佛名，阿彌陀佛的簡稱）
【English Translation】 English version: This Pure Land Dharma service, as well as practicing all Buddha-dharmas and performing great Buddha-deeds, should not be for the sake of fame and profit, creating all kinds of evil dharmas. If it is to seek Bodhi and to liberate sentient beings, Fǎzhào (法照, a name, a monk of Mount Nanyue), having already been reborn in the Pure Land, vows to appear as companions of the same kind and fellow practitioners, constantly protecting this person. When this person is diligently practicing, if there are demons, ghosts, and various evil people, disasters such as water, fire, and poison, coming to harass the practitioner, the practitioner only needs to sincerely recite the name of Fǎzhào (法照) once or many times at that time. Fǎzhào (法照) will immediately arrive at the practitioner's location in response, acting as an external protector, slightly exerting influence, causing those evils to immediately dissipate, arousing the Bodhi mind, reciting the Buddha's name, returning to the Pure Land together, attaining non-retrogression, quickly achieving Buddhahood, until the endless future, never resting. Vowing to protect all Buddha-dharmas, as well as this Five Assemblies Recitation of Buddha Pure Land, ensuring that this swift and convenient essential gate never ceases. May this quickly enter the ocean of True Thusness and Non-Appearance, possessing all wisdom. This vow is like the void, pervading everything. If this vow cannot be fulfilled, I vow not to attain Buddhahood. If this false vow is made, the body will become red and rotten, and upon death, one will fall into hell, unable to be reborn in the Pure Land. It should be known.
《Pure Land Five Assemblies Recitation of Buddha Sutra Chanting Contemplation Ritual, Middle Volume》 Taisho Tripitaka Volume 85 No. 2827 《Pure Land Five Assemblies Recitation of Buddha Sutra Chanting Contemplation Ritual, Middle Volume．Lower》
《Pure Land Five Assemblies Recitation of Buddha Sutra Chanting Contemplation Ritual, Lower Volume》
Composed by Śramaṇa Fǎzhào (法照, a name, a monk of Mount Nanyue)
The following volume is praise, separated from the eighth 'Praising the Buddha's Benefit' section. The assembly must all use the melody of the Third Assembly Recitation of Buddha to harmonize. These praises must be recited by the practitioners, ensuring proficiency, and must not be read from the text temporarily. It can also be recited at large Dharma assemblies. If it is not a large Dharma assembly, in any other place, reciting the praises and reciting the Buddha's name, harmonizing is acceptable. The detail and brevity must be determined according to the time. It should be known.
Praise based on the 《Contemplation Sutra of Immeasurable Life》 (Twenty-eight Gathas)
Related by Śākya Fǎzhào (釋法照, a name, Dharma Master Fǎzhào)
Śākya (釋迦, a name, abbreviation of Śākyamuni Buddha) dwells on Vulture Peak (Língjiùshān, a mountain name) (Amitābha (阿彌陀, a Buddha name, abbreviation of Amitābha Buddha)
佛)。
為化娑婆出世間(阿彌陀佛。后須有阿彌陀佛。阿彌陀佛)。
菩薩聲聞無量眾(阿彌陀佛)。
初欲聞經意未閑(南無彌陀佛)。
阿阇太子在王城(準前和)。
興逆徒囚父母形(已后贊諸依前第三會念佛和之)。
韋提悲泣歸依佛 求愿不聞諸苦名 深心不樂閻浮界 實為多諸鬼畜生 唯愿慈悲力指授 他方凈土誓經行 釋迦如來知彼念 須臾沒在至王宮 乃放眉間金色照 韋提障盡睹真容 諸餘凈剎雖無量 白佛唯生極樂中 愿見彌陀疾授記 剎那便證六神通 世尊微笑生歡喜 口中即施五神光 其光遂照娑羅頂 隨機證果亦何妨 佛告韋提汝知不 彌陀去此亦非遙 促當勤修三福行 臨終迎子上金樓 亦為未來諸大眾 五濁凡夫至惡人 促使迴心觀彼國 能令凈業斷貪嗔 於是韋提更有疑 如來令說汝應知 據汝凡夫實未得 為承諸佛大慈悲 既聞說已生歡喜 復為今時五苦人 云何當見彌陀界 相好光明微妙身 世尊為說初觀日 竟令注想向西方 智者必須依此觀 曠劫塵沙罪滅亡 罪滅身心必清凈 次應想水易成冰 須臾便見琉璃池 黃金界道以為繩 寶池澄澄
【現代漢語翻譯】 現代漢語譯本 為化娑婆出世間（阿彌陀佛，后須有阿彌陀佛，阿彌陀佛）。 菩薩聲聞無量眾（阿彌陀佛）。 初欲聞經意未閑（南無彌陀佛）。 阿阇太子在王城（準前和）。 興逆徒囚父母形（已后贊諸依前第三會念佛和之）。 韋提悲泣歸依佛，求愿不聞諸苦名。 深心不樂閻浮界（Jambudvipa，指我們所居住的這個世界），實為多諸鬼畜生。 唯愿慈悲力指授，他方凈土誓經行。 釋迦如來知彼念，須臾沒在至王宮。 乃放眉間金色照，韋提障盡睹真容。 諸餘凈剎雖無量，白佛唯生極樂中。 愿見彌陀疾授記，剎那便證六神通。 世尊微笑生歡喜，口中即施五神光。 其光遂照娑羅頂，隨機證果亦何妨。 佛告韋提汝知不，彌陀去此亦非遙。 促當勤修三福行，臨終迎子上金樓。 亦為未來諸大眾，五濁凡夫至惡人。 促使迴心觀彼國，能令凈業斷貪嗔。 於是韋提更有疑，如來令說汝應知。 據汝凡夫實未得，為承諸佛大慈悲。 既聞說已生歡喜，復為今時五苦人。 云何當見彌陀界，相好光明微妙身。 世尊為說初觀日，竟令注想向西方。 智者必須依此觀，曠劫塵沙罪滅亡。 罪滅身心必清凈，次應想水易成冰。 須臾便見琉璃池，黃金界道以為繩。 寶池澄澄
【English Translation】 English version For transforming the Saha world (Amitabha Buddha, followed by Amitabha Buddha, Amitabha Buddha). Bodhisattvas and Shravakas in immeasurable multitudes (Amitabha Buddha). Initially desiring to hear the sutra, the mind is not yet settled (Namo Amitabha Buddha). Ajata Prince is in the royal city (as before). Raising rebellious followers, he imprisoned his parents (hereafter, praise follows the third assembly of reciting the Buddha's name). Vaidehi weeps and takes refuge in the Buddha, seeking to not hear the names of all sufferings. Her heart does not delight in Jambudvipa (the world we live in), for it is truly filled with ghosts and animals. She only wishes for compassionate guidance, vowing to travel through other pure lands. Shakyamuni Tathagata knows her thoughts, and in an instant, disappears to the royal palace. Then, he emits golden light from between his eyebrows, and Vaidehi's obstacles are cleared, allowing her to see his true form. Although other pure lands are immeasurable, she tells the Buddha that she only wishes to be born in the Land of Ultimate Bliss. She wishes to see Amitabha quickly bestow predictions, and in an instant, attain the six supernormal powers. The World-Honored One smiles and rejoices, immediately emitting five divine lights from his mouth. The light then shines upon the top of Sāla trees, what harm is there in attaining enlightenment according to one's capacity? The Buddha tells Vaidehi, 'Do you know that Amitabha is not far from here?' 'Quickly cultivate the three acts of merit, and at the end of life, he will welcome you onto a golden pavilion.' 'Also for the future great assembly, the ordinary people and evil-doers of the five turbidities,' 'Quickly cause them to turn their minds to contemplate that land, which can enable pure karma to cut off greed and anger.' Then Vaidehi has more doubts, and the Tathagata tells her what she should know. 'Based on your being an ordinary person who has not yet attained, it is due to receiving the great compassion of all Buddhas.' Having heard this, she rejoices and asks for the sake of the five suffering people of this time, 'How should one see the realm of Amitabha, his auspicious marks, radiant light, and subtle body?' The World-Honored One explains the initial contemplation of the sun, ultimately causing her to focus her thoughts towards the West. The wise must rely on this contemplation, and the sins of countless kalpas will be extinguished. With sins extinguished, the body and mind will surely be pure, next one should contemplate water easily becoming ice. In an instant, one will see a lapis lazuli pond, with golden boundaries as ropes. The jeweled pond is clear
千仞深 明珠間錯是黃金 花雨紛紛隨處下 能入道者發真心 瓊林寶樹七重光 行處垂珠異色光 光中無數摩尼殿 諸天童子散花香 極樂城中七寶地 蓮花光色不思議 花開總是摩尼水 唯嘆娑婆去者稀 瓊林寶開紫金光 赫奕蓮輝照十方 白玉池邊聞妙法 蓮花葉里更飛香 彌陀無數寶城樓 恒沙菩薩四邊游 各各持花供養佛 塵勞永斷更何憂 碧玉樓中花坐開 黃金作葉寶為臺 摩尼幢上真珠網 莊嚴至意為如來 寶像琉璃內外明 六通如意覺自輕 心鬚子細勤觀想 想成便即悟無生 彌陀光光廣無邊 普照群生度存緣 促有須心能唸佛 當來決定離人天 觀音補處不思議 無邊世界現希奇 假令念者皆生樂 頂戴彌陀尊重時 勢至菩薩甚難量 雄雄猛利廣無方 頂上寶瓶光顯照 幽途永得離無常 觀身自見往生時 蓮花寶座不經遲 水鳥樹林皆說法 彌陀迎接更無疑 如來神變不思議 大小隨緣感赴機 眾等須心勤唸佛 寶池寶內正無為 行業精誠須轉高 上品之人稱姓豪 百法門中歡喜地 金剛妙定自堅牢 唸佛之人須至誠 彌陀決定自親迎 到彼花開蒙授記 登時開法悟無生
【現代漢語翻譯】 現代漢語譯本 千仞深淵，明珠和黃金交錯輝映。 花雨紛紛揚揚，隨處飄落，能夠進入佛道的人，要發起真誠的心。 用美玉裝飾的樹林，珍貴的樹木，閃耀著七重光芒，行走之處垂掛著珍珠，散發著奇異的光彩。 光芒中有著無數的摩尼殿（mani palace），諸天童子散播著花朵的芬芳。 極樂世界（Sukhavati）的城中，地面由七寶構成，蓮花的光彩和顏色不可思議。 蓮花開放的地方總是摩尼水（mani water），只是嘆息前往娑婆世界（Saha world）的人太稀少了。 用美玉裝飾的樹林，珍貴的樹木，閃耀著紫金色的光芒，蓮花的輝煌照亮十方。 在白玉池邊聽聞微妙的佛法，蓮花的花瓣里散發著更加濃郁的香氣。 阿彌陀佛（Amitabha）的無數珍寶樓閣，恒河沙數般的菩薩在四周遊走。 各自拿著鮮花供養佛陀，塵世的煩惱永遠斷絕，還憂愁什麼呢？ 碧玉樓閣中，蓮花寶座盛開，用黃金做葉子，用珍寶做臺。 摩尼寶幢（mani banner）上懸掛著珍珠網，用最莊嚴的心意來供養如來（Tathagata）。 佛像像琉璃一樣，內外明澈，獲得六神通（six supernormal powers）后，自覺身心輕安。 內心需要仔細勤奮地觀想，觀想成功后，就能領悟無生之理。 阿彌陀佛（Amitabha）的光芒廣大無邊，普遍照耀眾生，度化有緣之人。 抓緊時間，一心念佛，將來必定能夠脫離人道和天道。 觀世音菩薩（Avalokitesvara）的補處不可思議，在無邊世界顯現稀奇景象。 如果唸佛的人都能往生極樂世界，那麼頂禮阿彌陀佛（Amitabha），尊重阿彌陀佛（Amitabha）的時候就到了。 大勢至菩薩（Mahasthamaprapta）的功德難以衡量，雄猛有力，廣大無邊。 頭頂上的寶瓶光芒顯耀照亮，幽暗的道路永遠能夠脫離無常。 觀想自身，就能看見往生極樂世界的時候，蓮花寶座不會遲延。 水鳥樹林都在宣說佛法，阿彌陀佛（Amitabha）前來迎接，更沒有疑問。 如來（Tathagata）的神通變化不可思議，大小隨著因緣感應而赴機。 大家需要一心勤奮唸佛，在寶池中，寶閣內，處於清凈無為的境界。 行業精進真誠，必須不斷提升，上品往生的人，堪稱名門望族。 在百法明門（one hundred dharmas）中，處於歡喜地（stage of joy），金剛妙定自然堅固。 唸佛的人必須至誠懇切，阿彌陀佛（Amitabha）必定親自迎接。 到達極樂世界，蓮花開放，蒙受佛陀授記，立刻開悟佛法，領悟無生之理。
【English Translation】 English version A thousand fathoms deep, pearls and gold are interspersed and shine. Flower rain falls in abundance everywhere; those who can enter the path develop a sincere heart. Jade forests and precious trees shine with seven layers of light; where they walk, pearls hang down, emitting strange colors. Within the light are countless mani palaces; celestial children scatter fragrant flowers. In the city of Sukhavati (Pure Land), the ground is made of seven treasures; the light and colors of the lotus flowers are inconceivable. Where the lotus flowers bloom, there is always mani water; it is only lamented that few go to the Saha world (earth). Jade forests and precious trees shine with purple-gold light; the splendor of the lotus illuminates the ten directions. Hearing the wonderful Dharma by the jade pond, even more fragrance flies from within the lotus petals. Amitabha's (Infinite Light Buddha) countless jeweled towers, countless Bodhisattvas wander around. Each holds flowers to offer to the Buddha; with worldly troubles forever severed, what else is there to worry about? In the jade pavilion, the lotus seat blooms; gold is used for the leaves, and jewels for the platform. A pearl net hangs on the mani banner; the most solemn intention is for the Tathagata (Thus Come One). The Buddha's image is like crystal, clear inside and out; having attained the six supernormal powers, one feels light and at ease. The mind needs to carefully and diligently contemplate; once contemplation is successful, one can realize the principle of non-birth. Amitabha's (Infinite Light Buddha) light is vast and boundless, universally illuminating sentient beings, delivering those with affinity. Hurry and wholeheartedly recite the Buddha's name; in the future, you will surely be liberated from the realms of humans and gods. Avalokitesvara's (Bodhisattva of Compassion) position as successor is inconceivable, manifesting rare and wonderful sights in boundless worlds. If all who recite are born into bliss, then the time has come to prostrate before Amitabha (Infinite Light Buddha) and show respect. Mahasthamaprapta's (Bodhisattva of Great Strength) merit is difficult to measure, heroic and vigorous, vast and boundless. The jeweled vase on his head shines brightly, the dark path will forever be free from impermanence. Contemplate your own body, and you will see the time of rebirth; the lotus throne will not be delayed. Water birds and trees all preach the Dharma; Amitabha (Infinite Light Buddha) comes to welcome you, without a doubt. The Tathagata's (Thus Come One) miraculous transformations are inconceivable, adapting to opportunities according to conditions. Everyone needs to wholeheartedly and diligently recite the Buddha's name, in the jeweled pond, within the jeweled pavilion, being in a state of pure non-action. One's karma and sincerity must continually increase; those reborn in the highest grade are called noble. In the one hundred dharmas, being in the stage of joy, the vajra samadhi (diamond concentration) is naturally firm. Those who recite the Buddha's name must be sincere; Amitabha (Infinite Light Buddha) will surely come to welcome you in person. Upon arriving in the Pure Land, the lotus flower blooms, receiving the Buddha's prediction, immediately awakening to the Dharma and realizing the principle of non-birth.
十惡五逆至愚人 永劫沉淪在六塵 一念稱得彌陀號 至彼還同法性身 世尊說已向耆山 阿難聞教廣宣傳 大眾傾心皆頂戴 還將此法利人天
依阿彌陀經贊(十六偈)
釋法照(和準前定)
釋迦悲智廣無邊 先開凈教利人天 菩薩聲聞無量眾 其時聽在給孤園 初告聲聞舍利子 吾今欲說汝應聽 去此西方十萬億 彌陀寶國紫金形 其國眾生極妙樂 永劫不聞諸苦名 勸汝當今稱彼佛 須臾即至寶蓮城 瓊林寶樹七重欄 眾等當須審諦觀 珠網層層千萬億 能令見者得心安 彌陀凈剎不思議 處處渠流七寶池 池中總是摩尼水 晝夜花開無盡時 四岸琉璃碧玉成 香風拂體覺身輕 寶閣樓臺千萬億 無邊菩薩盡經行 心心稽首法王家 專想彌陀發道芽 碧玉樓中聞妙法 黃金地上散天花 衣裓持花十萬億 聖眾塵沙受供同 一念還歸極樂國 永絕胞胎證六通 凈國彌陀寶鳥音 聞者皆生唸佛心 此鳥寶非三惡趣 為令宣演法幽深 香風時動寶林鳴 處處唯聞唸佛聲 聲中皆說無邊法 能令聽者證無生 彌陀壽量豈能知 國中人眾亦如斯 到彼皆同趺致位 永超生死證無為 善根福
【現代漢語翻譯】 現代漢語譯本 作惡多端、犯下五逆重罪的愚昧之人，將永遠沉淪在色、聲、香、味、觸、法這六塵之中。 只要一念之間稱念彌陀（Amitabha，阿彌陀佛）的名號，往生到西方極樂世界，就能和阿彌陀佛一樣，證得法性之身。 世尊（釋迦牟尼佛）說完這些話后，就前往耆山（Gijjhakuta，靈鷲山）。阿難（Ananda，佛陀的十大弟子之一）聽聞佛陀的教誨后，廣為宣傳。 大眾傾心信服，都恭敬地頂戴奉行，並將這個法門用來利益人天。
《依阿彌陀經贊》(十六偈)
釋法照(和準前定)
釋迦牟尼佛的慈悲和智慧廣大無邊，首先開創凈土法門，利益人天。 菩薩（Bodhisattva，覺有情）、聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）等無量的大眾，當時都在給孤園（Jetavana Anathapindika-arama，祇樹給孤獨園）聽法。 佛陀最初告訴聲聞弟子舍利子（Sariputra，智慧第一的佛陀弟子）說：『我現在要說的法，你應當好好聽。』 從這裡向西方，經過十萬億個佛國，有一個彌陀（Amitabha，阿彌陀佛）的寶國，那裡的一切都是紫金色。 那個國度里的眾生，享受著極妙的快樂，永遠聽不到任何痛苦的名字。 我勸你們現在就稱念阿彌陀佛（Amitabha，阿彌陀佛）的名號，頃刻之間就能到達寶蓮城。 那裡有美玉構成的樹林，珍寶構成的樹木，還有七重欄桿，你們應當仔細觀看。 珠網層層疊疊，有千萬億之多，能夠讓見到的人得到內心的安寧。 彌陀（Amitabha，阿彌陀佛）的凈土是不可思議的，到處都有七寶池，池水都是摩尼寶珠般清澈。 池中總是充滿著摩尼水，晝夜都有鮮花盛開，永無止境。 池的四岸由琉璃和碧玉構成，香風拂過身體，感覺身心輕盈。 寶閣樓臺有千萬億之多，無邊的菩薩（Bodhisattva，覺有情）都在其中行走。 他們心中時時稽首禮敬法王（佛陀）之家，專心想著阿彌陀佛（Amitabha，阿彌陀佛），發起菩提道心。 在碧玉樓中聽聞微妙的佛法，在黃金地上散落著天花。 他們用衣襟盛著十萬億朵鮮花，像塵沙一樣多的聖眾一同接受供養。 一念之間就能回到極樂國，永遠脫離胞胎的束縛，證得六神通。 凈土中阿彌陀佛（Amitabha，阿彌陀佛）所化現的寶鳥，發出美妙的聲音，聽到的人都會生起唸佛之心。 這些寶鳥並非來自三惡趣（地獄、餓鬼、畜生），而是爲了宣揚深奧的佛法。 香風吹動，寶樹林發出鳴響，到處都能聽到唸佛的聲音。 聲音中都在宣說無邊的佛法，能夠讓聽者證得無生法忍。 阿彌陀佛（Amitabha，阿彌陀佛）的壽命長久到無法知曉，國中的人數也同樣如此眾多。 到達那裡的人，都能證得跏趺坐的果位，永遠超越生死輪迴，證得無為的境界。 善根福德...
【English Translation】 English version The extremely foolish, who commit the ten evils and five rebellious acts, will forever sink into the six dusts (the six sense objects: sight, sound, smell, taste, touch, and dharma). If one recites the name of Amitabha (Amitabha, the Buddha of Infinite Light) with a single thought, upon reaching that land, one will attain the Dharma-nature body, just like Amitabha. After the World Honored One (Sakyamuni Buddha) spoke these words, he went to Gijjhakuta (Vulture Peak Mountain). Ananda (Ananda, one of the Buddha's ten great disciples) heard the Buddha's teachings and widely propagated them. The assembly wholeheartedly believed and respectfully upheld the teachings, using this Dharma to benefit humans and devas (gods).
Praise of the Amitabha Sutra (Sixteen Gathas)
釋法照(和準前定) (Commentary by Dharma Master Fazhao)
Sakyamuni Buddha's compassion and wisdom are vast and boundless, first opening the Pure Land teachings to benefit humans and devas (gods). Bodhisattvas (Bodhisattva, beings seeking enlightenment), Sravakas (Sravaka, disciples who attain enlightenment by hearing the Buddha's teachings), and countless assemblies were present at Jetavana Anathapindika-arama (Jetavana Grove) to listen to the Dharma. The Buddha initially told the Sravaka disciple Sariputra (Sariputra, the Buddha's disciple known for his wisdom): 'You should listen carefully to the Dharma I am about to speak.' From here, westward, passing through hundreds of thousands of millions of Buddha lands, there is a precious land of Amitabha (Amitabha, the Buddha of Infinite Light), where everything is purple-gold. The beings in that land enjoy supreme bliss, never hearing the name of suffering. I urge you to recite the name of Amitabha (Amitabha, the Buddha of Infinite Light) now, and in an instant, you will arrive at the Jeweled Lotus City. There are forests of jade and trees of treasure, with seven layers of railings; you should carefully observe them. Layers upon layers of pearl nets, numbering in the hundreds of thousands of millions, can bring peace of mind to those who see them. Amitabha's (Amitabha, the Buddha of Infinite Light) Pure Land is inconceivable, with jeweled ponds everywhere, filled with mani-jewel-like water. The ponds are always filled with mani water, and flowers bloom day and night without end. The four banks of the ponds are made of lapis lazuli and jade, and the fragrant breeze brushes the body, making one feel light. There are hundreds of thousands of millions of jeweled pavilions and towers, where boundless Bodhisattvas (Bodhisattva, beings seeking enlightenment) walk. In their hearts, they constantly bow to the home of the Dharma King (the Buddha), focusing on Amitabha (Amitabha, the Buddha of Infinite Light) and developing the Bodhi mind. In the jade pavilions, they hear the wonderful Dharma, and heavenly flowers are scattered on the golden ground. They hold hundreds of thousands of millions of flowers in their robes, and the holy assembly, as numerous as dust and sand, receives offerings together. In a single thought, one can return to the Land of Ultimate Bliss, forever freed from the bonds of the womb, and attain the six supernormal powers. The precious birds in Amitabha's (Amitabha, the Buddha of Infinite Light) Pure Land emit beautiful sounds, and those who hear them will give rise to the mind of mindfulness of the Buddha. These precious birds are not from the three evil realms (hell, hungry ghosts, animals), but are there to proclaim the profound Dharma. The fragrant breeze stirs, and the jeweled forests sing, everywhere one hears the sound of reciting the Buddha's name. The sounds all proclaim the boundless Dharma, enabling listeners to attain the non-origination forbearance. How can Amitabha's (Amitabha, the Buddha of Infinite Light) lifespan be known? The number of people in his land is also countless. Those who arrive there will all attain the position of sitting in the lotus posture, forever transcending the cycle of birth and death, and attaining the state of non-action. Good roots and blessings...
少理難容 七日須成凈土功 唸唸傾心於彼國 剎那便即坐蓮宮 彌陀願力不思議 莊嚴凈土甚希奇 六方諸佛同時贊 意令諸子斷狐疑 人命無常如剎那 永劫沉淪惡趣多 急急須專念彼佛 共汝相將出愛河 諸佛同心嘆釋迦 能于苦海度人多 一一總令專唸佛 生生常得見彌陀 如來說已阿難宣 普化群生被有緣 眾等須心須頂戴 弘斯凈教廣流傳
嘆散花供養贊
釋神英
昔有仙人名善惠 一時買得五莖花 持將供養定光佛 因花果號釋迦尊 諸經皆說妙伽他 散花供養福田名 但以一花散一佛 因花盡得見彌陀 今時智者見經文 佛說花為成佛因 便即散花供養佛 仍將花度有緣人 紛紛正見散花時 片片青運空里飛 一一爭前將手棒 人人收得裓盛歸 空中片片雨天花 散著人人發道芽 但使勤勤花供養 福田一一遍恒沙 花飛颯颯遍虛空 翠葉翩翩滿界中 浙瀝如馬和云下 繽紛送子入蓮宮 蓮花鬱鬱甚寬平 花上群群菩薩行 時時散花供養佛 往往宣揚五會聲 般般聖眾裓盛花 人人歷供遍恒沙 一一食時還本國 行行不離世尊家 時時天雨萬般花 處處皆能發道芽
【現代漢語翻譯】 現代漢語譯本 少理難容
七日之內必須成就凈土的功德。
念念不忘地傾心於阿彌陀佛（Amitabha）的極樂世界，剎那之間便能往生到蓮花化生的宮殿。
阿彌陀佛的願力不可思議，莊嚴的凈土非常稀有奇特。
十方諸佛同時讚歎，用意是讓所有的修行者斷除疑惑。
人的生命無常，短暫如剎那，永劫沉淪於惡道的機會很多。
急切地需要專心念誦阿彌陀佛的名號，共同與你脫離愛慾之河。
諸佛同心讚歎釋迦牟尼佛（Sakyamuni），能夠在苦海中救度眾多的人。
每一位佛都勸導人們專心念佛，生生世世常常能夠見到阿彌陀佛。
釋迦牟尼佛說完之後，阿難（Ananda）尊者宣揚佛法，普遍教化眾生，使有緣人受益。
大眾應當用心信受，頂戴奉行，弘揚這個凈土法門，使它廣泛流傳。
嘆散花供養贊
釋神英
過去有一位仙人名叫善慧（Shanhui），當時買到了五莖蓮花。
拿著這些花去供養定光佛（Dipamkara Buddha），因為獻花的因緣，後來證果號為釋迦牟尼佛。
各種經典都說微妙的伽陀（gatha），散花供養被稱為培植福田。
只要用一朵花供養一尊佛，因為獻花的功德，最終都能見到阿彌陀佛。
現在的智者看到經文，佛說花是成佛的因。
於是就散花供養佛，並且用花來度化有緣人。
紛紛揚揚，人們以正見散花的時候，片片青蓮在空中飛舞。
人人都爭先恐後地用手捧著花，人人都用衣襟兜著花帶回家。
空中片片飄落天花，散落在人們身上，使人們萌發修道的種子。
只要勤勤懇懇地用花供養，福田就會遍佈恒河沙數。
花飛舞颯颯作響，遍佈虛空，翠綠的葉子翩翩起舞，充滿整個世界。
花瓣淅瀝，如同馬和云一起降落，繽紛地護送修行者進入蓮花化生的宮殿。
蓮花寬闊平坦，蓮花上有成群的菩薩行走。
時時散花供養佛，常常宣揚五會念佛的聲音。
各種聖眾用衣襟兜著花，人人都歷劫供養遍佈恒河沙數的佛。
每一位聖眾在吃飯的時候都回到自己的佛國，菩薩的行列不離開世尊的家。
時時天上降下各種各樣的花，處處都能使人萌發修道的種子。
【English Translation】 English version Few Principles Can Contain
Within seven days, one must accomplish the merit of the Pure Land.
With every thought, devote your heart to the Land of Amitabha (Amitabha), and in an instant, you will be born into a lotus palace.
The power of Amitabha's vows is inconceivable; the adorned Pure Land is exceedingly rare and wonderful.
The Buddhas of the six directions simultaneously praise, intending to have all disciples sever their doubts.
Human life is impermanent, as fleeting as a moment, and the opportunities to sink into evil realms for eons are many.
Urgently, one must single-mindedly recite the name of that Buddha, together with you, to escape the river of love.
The Buddhas unanimously praise Sakyamuni (Sakyamuni), who is able to deliver many from the sea of suffering.
Each and every one is urged to focus on reciting the Buddha's name, so that in every life, one may constantly see Amitabha.
After the Thus Come One spoke, Ananda (Ananda) proclaimed, universally transforming sentient beings, benefiting those with affinity.
The assembly must accept with heart and uphold with reverence, propagating this Pure Land teaching, spreading it far and wide.
Praise of Scattering Flowers as Offering
By Shi Shenying
In the past, there was an immortal named Shanhui, who once bought five stems of flowers.
Holding them to offer to Dipamkara Buddha (Dipamkara Buddha), because of the cause of the flowers, he later attained the title of Sakyamuni.
All sutras speak of the wonderful gatha, scattering flowers as offering is called cultivating the field of blessings.
Simply by scattering one flower to one Buddha, because of the merit of the flowers, one can ultimately see Amitabha.
Now, wise ones see the sutra text; the Buddha said that flowers are the cause of becoming a Buddha.
Therefore, they scatter flowers as offerings to the Buddha, and also use flowers to deliver those with affinity.
In great numbers, when people scatter flowers with right view, petals of blue lotus fly in the sky.
Everyone eagerly reaches out to hold the flowers, and everyone gathers them into their robes to take home.
Petals of heavenly flowers rain down in the sky, scattering on everyone, causing the sprouts of the Path to grow.
As long as one diligently makes flower offerings, the fields of blessings will be as numerous as the sands of the Ganges.
The flowers fly and rustle, filling the void, and the green leaves flutter, filling the world.
The petals patter down like horses and clouds descending together, colorfully escorting practitioners into the lotus palaces.
The lotus flowers are lush and wide, and groups of Bodhisattvas walk upon them.
Constantly scattering flowers as offerings to the Buddha, often proclaiming the sounds of the Five Assemblies.
Various holy beings gather flowers in their robes, and everyone makes offerings to Buddhas as numerous as the sands of the Ganges throughout countless kalpas.
Every holy being returns to their own Buddha-land at mealtime, and the rows of Bodhisattvas never leave the home of the World Honored One.
Constantly, the heavens rain down all kinds of flowers, and everywhere, they can cause the sprouts of the Path to grow.
一一持將奉諸佛 朝朝恒在法王家 百寶鮮花隊隊飛 空中讚歎不思議 若有眾生能厭者 當來決定澄無為 金剛臺上說真宗 西方菩薩盡皆同 散花供養無休息 皆生花上具神通 氛氛香氣轉綿綿 花去花來花更鮮 清旦常持外國獻 食時還到世尊前
凈土五會贊(通一切處誦)
釋法照
第一會時除亂意 第二高聲遍有緣 第三響飏能哀雅 第四和鳴真可憐 第五震動天魔散 能令念者入深禪 五會聲中十種利 為令學者用心堅 妙音五會摩尼寶 能雨無邊聖法財 智者必須依此學 臨終一念坐蓮臺 寄語現前諸大眾 五會念佛利無窮 今日道場同行者 相將定取坐蓮宮 五會聖教是真宗 定舍娑婆出苦籠 眾等發心回愿往 西方世界獲神通 寶樹森森是翠林 微風五會演清音 花雨六時隨處下 見聞之者發真心 眾等今時發信心 聽說彌陀五會音 專求不妄稱名字 迎將極樂坐化林 五會合響贊池城 樓臺鬱鬱映云青 琉璃七寶金繩界 處處唯聞唸佛聲 彌陀五會是舟船 永劫常于苦海傳 但使聞聲皆解脫 定超生死離人天
極樂五會贊
寶偈分明化有情 觀經妙贊定中
【現代漢語翻譯】 現代漢語譯本 一一持著奉獻給諸佛（Buddhas），日日夜夜常在法王（Dharma King）的家中。 無數的珍寶鮮花成群飛舞，在空中讚歎著不可思議的景象。 如果有眾生能夠厭離世俗，將來必定能夠證得清凈無為的境界。 在金剛臺（Vajra Platform）上宣說真實的宗義，西方（Western）的菩薩（Bodhisattvas）們都一致認同。 散花供養，永無止息，都化生在蓮花之上，具足神通。 芬芳的香氣不斷瀰漫，鮮花飄落又新生，更加鮮艷。 清晨常常拿著外國的供品來獻上，到了吃飯的時候，又回到世尊（World-Honored One）面前。
凈土五會贊（Pure Land Five Assemblies Praise）（普遍適用於一切處所誦唸）
釋法照（Shakya Fazhao）
第一會時，去除散亂的意念，第二會時，高聲唱誦，遍及有緣眾生。 第三會時，聲音飛揚，能夠哀婉雅緻，第四會時，和諧鳴唱，真是令人憐憫。 第五會時，震動天地，天魔（Mara）四散逃離，能夠使唸佛的人進入深深的禪定。 五會唱誦之中，有十種利益，爲了使學習的人用心更加堅定。 美妙的五會之音，如同摩尼寶（Mani Jewel），能夠降下無邊的聖法財寶。 有智慧的人必須依此學習，臨終一念，便能坐上蓮花臺。 寄語給在座的各位大眾，五會念佛的利益無窮無盡。 今日在道場一同修行的人們，相互勉勵，必定能夠往生蓮花宮。 五會聖教是真實的宗義，必定能夠捨棄娑婆（Saha），脫離痛苦的牢籠。 大家一起發心，迴向發願往生西方世界（Western World），獲得神通。 寶樹茂盛，宛如翠綠的森林，微風吹拂，五會之音清澈動聽。 花雨六時不斷降落，無論在何處，見到或聽到的人，都能發起真心。 大家現在發起信心，聽聞彌陀（Amitabha）的五會之音。 專心一意，真實不虛地稱念佛名，迎接往生極樂世界（Pure Land），坐在蓮花化生之林。 五會合奏，讚美池塘和城池，樓臺高聳，倒映著青色的雲彩。 琉璃（Lapis Lazuli）七寶（Seven Treasures）以金繩為界，處處只能聽到唸佛的聲音。 彌陀五會之音，如同舟船，永恒地在苦海中傳揚。 只要聽到這聲音，都能得到解脫，必定能夠超越生死，脫離人天輪迴。
極樂五會贊（Pure Land Five Assemblies Praise）
寶貴的偈頌分明地教化有情眾生，觀經（Contemplation Sutra）的精妙讚歎在禪定之中。
【English Translation】 English version Each and every one holds and offers them to all the Buddhas, constantly residing in the Dharma King's home day and night. Countless precious and fresh flowers fly in groups, praising the inconceivable scene in the air. If there are sentient beings who can renounce the mundane world, they will surely attain the state of pure non-action in the future. On the Vajra Platform, the true doctrine is proclaimed, and all the Bodhisattvas of the West agree. Scattering flowers as offerings, without ceasing, all are born on lotuses, endowed with supernatural powers. The fragrant aroma continuously permeates, as flowers fall and new ones are born, becoming even more vibrant. In the early morning, they often bring offerings from foreign lands to present, and at mealtime, they return to the presence of the World-Honored One.
Pure Land Five Assemblies Praise (Universally applicable for recitation in all places)
Shakya Fazhao
In the first assembly, eliminate distracting thoughts; in the second assembly, chant aloud, reaching all with affinity. In the third assembly, the sound soars, capable of being mournful and elegant; in the fourth assembly, the harmonious singing is truly pitiable. In the fifth assembly, the earth and heavens shake, and the Mara scatter and flee, enabling those who recite the Buddha's name to enter deep Samadhi. Within the chanting of the Five Assemblies, there are ten benefits, to make the learners' minds more steadfast. The wonderful sound of the Five Assemblies is like a Mani Jewel, capable of raining down boundless treasures of the sacred Dharma. The wise must learn according to this, and at the final moment of life, they will sit upon a lotus platform. A message to all the present assembly, the benefits of reciting the Buddha's name in the Five Assemblies are infinite. Those who practice together in the Dharma assembly today, encourage each other, and will surely be born in the lotus palace. The sacred teachings of the Five Assemblies are the true doctrine, surely able to abandon Saha and escape the cage of suffering. Let us all generate the aspiration, dedicate the vows to be reborn in the Western World, and attain supernatural powers. The precious trees are lush, like emerald forests, and the gentle breeze plays the clear sounds of the Five Assemblies. Rains of flowers fall at all times, and wherever one is, those who see or hear it will generate a true heart. Everyone now generates faith, listening to the sounds of Amitabha's Five Assemblies. Concentrate wholeheartedly, truthfully and without falsehood, reciting the Buddha's name, welcoming rebirth in the Pure Land, sitting in the forest of lotus transformation. The Five Assemblies harmonize to praise the ponds and cities, the towers are towering, reflecting the blue clouds. Lapis Lazuli and the Seven Treasures are bounded by golden ropes, and everywhere one can only hear the sound of reciting the Buddha's name. The sounds of Amitabha's Five Assemblies are like a boat, eternally spreading in the sea of suffering. As long as one hears this sound, they can be liberated, surely transcending birth and death, and escaping the cycle of humans and gods.
Pure Land Five Assemblies Praise
The precious verses clearly teach sentient beings, and the wonderful praises of the Contemplation Sutra are in Samadhi.
成 五會閻浮流佈廣 相期極樂悟無生 彌陀寶贊實堪傳 恒為眾生作法船 五會佛聲聞解脫 一時盡得坐金蓮 西方五會遍娑婆 意在眾生唸佛多 寶國華開千萬億 聞名去者幾恒河 千般伎樂繞金臺 百寶蓮花出水開 五會聲聲須急念 臨終一一盡迎來 無邊化佛紫金身 守護流傳五會人 唸唸彌陀心不退 翩翩寶坐自相親
嘆五會妙音贊
彌陀五會響雄雄 智者傳來五濁中 五苦聞聲皆得樂 乘斯五會入蓮宮 智者慈悲開五會 五會意將除五燒 五燒既因五會滅 皆乘五會出塵勞 雄雄五會響清深 隱隱雷聲寫妙音 聖眾相將同讚歎 但是人聞皆發心 西方微妙五音聲 將來五濁救眾生 五取聞名皆解脫 五會引到寶蓮城 泠泠五會出衡山 隱隱如今遍五天 五眾咸言將利樂 末法仍留五百年 彌陀五會貫人心 哀怨慈聲屈曲深 無量壽經如此音 寶水長流演妙音 五會響飏出雲霞 清音寥亮滿恒沙 朝朝暮暮常能念 世世生生在佛家 香風颯起觸人身 吹將五會蕩貪嗔 五音兼能凈五蘊 聞名永劫離囂塵 西方鼓樂及絃歌 琵琶簫笛雜相和 一一唯宣五會法 聲聲皆說六波羅
【現代漢語翻譯】 現代漢語譯本 五會閻浮流佈廣，相期極樂悟無生：五會念佛法門在閻浮提（Jambudvipa，指我們所居住的這個世界）廣泛流傳，期望大家往生到極樂世界，證悟不生不滅的境界。 彌陀寶贊實堪傳，恒為眾生作法船：讚美阿彌陀佛的殊勝功德實在值得傳揚，永遠作為度化眾生的法船。 五會佛聲聞解脫，一時盡得坐金蓮：通過五會念佛法門，聲聞乘的修行者也能獲得解脫，最終都能坐在金色的蓮花上。 西方五會遍娑婆，意在眾生唸佛多：西方極樂世界的五會念佛法門遍佈娑婆世界（Saha world，指充滿煩惱和痛苦的世界），目的是讓眾生多多唸佛。 寶國華開千萬億，聞名去者幾恒河：在極樂世界，無數的蓮花開放，聽到阿彌陀佛名號而往生的人，多如恒河沙數。 千般伎樂繞金臺，百寶蓮花出水開：各種各樣的音樂圍繞著金色的蓮花臺，無數珍寶裝飾的蓮花從水中綻放。 五會聲聲須急念，臨終一一盡迎來：五會念佛的聲音要抓緊時間唸誦，臨終時，阿彌陀佛和聖眾會一一前來迎接。 無邊化佛紫金身，守護流傳五會人：無量無邊的化身佛顯現紫金色的身軀，守護著修習和傳揚五會念佛法門的人。 唸唸彌陀心不退，翩翩寶坐自相親：念念不忘阿彌陀佛，心不退轉，自然能親近極樂世界的寶蓮臺。 嘆五會妙音贊 彌陀五會響雄雄，智者傳來五濁中：阿彌陀佛五會念佛的聲音雄渾有力，由智者（指天臺智者大師）在五濁惡世（Five Turbidities，指充滿各種污濁的時代）中傳揚開來。 五苦聞聲皆得樂，乘斯五會入蓮宮：受五種痛苦折磨的眾生，聽到五會念佛的聲音都能得到快樂，憑藉這個法門往生到極樂世界的蓮花宮殿。 智者慈悲開五會，五會意將除五燒：智者大師以慈悲心開創五會念佛法門，其目的是爲了消除五種煩惱之火（Five Burning Afflictions）。 五燒既因五會滅，皆乘五會出塵勞：五種煩惱之火既然因為五會念佛法門而熄滅，那麼大家都可以憑藉這個法門脫離塵世的勞苦。 雄雄五會響清深，隱隱雷聲寫妙音：雄渾有力的五會念佛聲音清澈而深遠，如同隱隱的雷聲般展現出微妙的音聲。 聖眾相將同讚歎，但是人聞皆發心：極樂世界的聖眾相互陪伴，一同讚歎五會念佛法門，只要有人聽到，都會發起菩提心。 西方微妙五音聲，將來五濁救眾生：西方極樂世界微妙的五種音聲，將來會來到五濁惡世救度眾生。 五取聞名皆解脫，五會引到寶蓮城：被五種執取束縛的眾生，聽到五會念佛的名號都能得到解脫，五會念佛法門將引導他們到達極樂世界的寶蓮城。 泠泠五會出衡山，隱隱如今遍五天：清脆悅耳的五會念佛法門從衡山傳出，如今已經隱隱地遍佈五天（Five Heavens）。 五眾咸言將利樂，末法仍留五百年：五眾（Five Assemblies）都說五會念佛法門將帶來利益和快樂，即使在末法時代（Degenerate Age of the Dharma），仍然會保留五百年。 彌陀五會貫人心，哀怨慈聲屈曲深：阿彌陀佛的五會念佛法門深入人心，哀婉動聽的慈悲之聲委婉而深刻。 無量壽經如此音，寶水長流演妙音：《無量壽經》中就是這樣的音聲，極樂世界的寶池流水也長久地演奏著微妙的音聲。 五會響飏出雲霞，清音寥亮滿恒沙：五會念佛的聲音飄揚而出，穿透雲霞，清澈明亮的聲音充滿恒河沙數的世界。 朝朝暮暮常能念，世世生生在佛家：如果早晚都能常常唸誦五會念佛，那麼世世代代都能出生在佛法興盛的家庭。 香風颯起觸人身，吹將五會蕩貪嗔：清香的風吹拂著人們的身體，將五會念佛的法音吹送到各處，盪滌人們的貪婪和嗔恨。 五音兼能凈五蘊，聞名永劫離囂塵：五會念佛的五種音聲能夠凈化五蘊（Five Aggregates，指構成人身心的五種要素），聽到五會念佛的名號，就能永遠脫離喧囂的塵世。 西方鼓樂及絃歌，琵琶簫笛雜相和：西方極樂世界的鼓樂和絃樂，琵琶、簫、笛等樂器交織在一起，和諧動聽。 一一唯宣五會法，聲聲皆說六波羅：每一種樂器都在宣揚五會念佛的法門，每一個聲音都在講述六波羅蜜（Six Paramitas，指佈施、持戒、忍辱、精進、禪定、智慧）。
【English Translation】 English version The Five Assemblies' [Wu Hui] (Five Assemblies of Pure Land Chanting) spread widely in Jambudvipa (the world we live in), hoping everyone will be reborn in the Pure Land and realize the state of non-birth and non-death. The precious praise of Amitabha [Mi Tuo] (Amitabha Buddha) is truly worth spreading, always serving as a Dharma boat to deliver sentient beings. The Five Assemblies' Buddha's voice liberates the Shravakas (Disciples), allowing them all to sit on golden lotuses at once. The Five Assemblies of the Western Pure Land pervade the Saha world (the world of suffering), with the intention of encouraging sentient beings to recite the Buddha's name more. In the precious land, billions of lotuses bloom, and those who hear the name and go there are as numerous as the sands of the Ganges. Thousands of musical instruments surround the golden platform, and hundreds of treasures adorn the lotuses that emerge from the water and bloom. The sounds of the Five Assemblies must be recited urgently, and at the time of death, Amitabha and the Holy Ones will come to greet each one. Boundless manifested Buddhas with purple-golden bodies protect those who practice and spread the Five Assemblies' teachings. Mindful of Amitabha in every thought, the heart does not retreat, and one naturally becomes intimate with the precious lotus seat in the Pure Land. Praise to the Wonderful Sounds of the Five Assemblies The Five Assemblies of Amitabha resound powerfully, transmitted by the wise in the Five Turbidities (the degenerate age). Those suffering from the five pains find joy upon hearing the sound, and ride the Five Assemblies into the lotus palace. The wise and compassionate one initiated the Five Assemblies, intending to eliminate the five burning afflictions. Since the five burning afflictions are extinguished by the Five Assemblies, all ride the Five Assemblies to escape the toil of the world. The powerful Five Assemblies resound clearly and deeply, with subtle sounds resembling distant thunder. The holy assembly accompanies each other in praise, and all who hear it generate the Bodhi mind. The subtle five sounds of the Western Pure Land will come to the Five Turbidities to save sentient beings. Those bound by the five attachments are liberated upon hearing the name, and the Five Assemblies lead them to the precious lotus city. The clear and melodious Five Assemblies emerge from Mount Heng, and now subtly pervade the Five Heavens. The Five Assemblies all say it will bring benefit and joy, and will remain for five hundred years even in the Degenerate Age of the Dharma. The Five Assemblies of Amitabha penetrate the heart, with compassionate sounds that are deep and moving. Such is the sound in the Infinite Life Sutra, and the precious waters flow eternally, performing subtle sounds. The sounds of the Five Assemblies rise through the clouds, and the clear sounds fill countless worlds. If one can recite it constantly morning and evening, one will be born into a Buddhist family in every lifetime. Fragrant winds rise and touch the body, blowing the Five Assemblies' Dharma sounds to dispel greed and hatred. The five sounds can purify the five aggregates (Skandhas), and hearing the name allows one to forever leave the noisy world. The drums and string music of the Western Pure Land, with pipa, flute, and other instruments, blend harmoniously. Each one exclusively proclaims the Dharma of the Five Assemblies, and every sound speaks of the Six Paramitas (Perfections).
極樂欣厭贊
釋靈振
釋迦昔日同凡夫 歷劫苦行守真如 成佛往來八千返 蒼生元未出閻浮 閻浮眾生實苦哉 遞代相送坐哀哀 暫得人身還卻去 須臾滿劫不回來 沙門靈振自長呼 無常厭恨在閻浮 不見如來興出世 今逢末法落凡夫 自嗔自恨自推尋 萬劫千生罪障深 生生不見越三界 輪迴六道至於令 研心性相苦推窮 檢尋聖教自圓融 雖得丈夫披法服 不那生於末法中 末法去聖漸迢遙 行門若個獨能超 今生但念彌陀佛 亦兌沈論火宅燒 唸佛能為急要門 得出閻浮何可論 若人不信生疑惑 自看聖教勘經文 經文專遣念彌陀 急要之門更不過 但能深信無疑惑 今生便得出娑婆 彌陀經上自稱揚 七日專念往西方 六萬恒沙諸佛贊 功德咸言不可量 七日唸佛常如斯 何況盡命至心持 諸餘功德無倫疋 速疾之門唯佛知 眾生款款審思量 地獄三途難可當 一失人身經萬劫 緣何不樂往西方 西方極樂鎮歡娛 直與天堂萬倍殊 普告眾生須速往 緣何苦死戀閻浮 閻浮五濁足貧窮 一切因緣有始終 苦海無涯無底莫 千軍萬衆沒其中 西方極樂樂無窮 水馬和音說大
【現代漢語翻譯】 現代漢語譯本 《極樂欣厭贊》
釋靈振
釋迦牟尼佛昔日也曾是凡夫，經歷無數劫的苦行，守護著真如（事物的真實本性）。 成佛之後往來於世間八千次，然而眾生仍然沒有脫離閻浮提（我們所居住的這個世界）。 閻浮提的眾生真是太苦了，一代又一代地相互送別，悲哀地坐著。 短暫地得到人身又失去了，即使須臾之間滿一劫也回不來。 沙門（出家修道的人）靈振獨自長嘆，厭惡和痛恨這無常的閻浮提。 沒有見到如來佛興盛於世，如今正逢末法時代，我墮落為凡夫。 獨自責怪、獨自痛恨、獨自推究，萬劫千生的罪業深重。 生生世世不見佛，超越三界（欲界、色界、無色界），在六道（天、人、阿修羅、地獄、餓鬼、畜生）中輪迴直到如今。 研究心性之理，苦苦地推究，檢查尋覓聖人的教誨，使其自身圓融。 雖然得到了大丈夫的身軀，披上了法服，卻不幸生於末法時代。 末法時代距離聖人越來越遙遠，修行之門有哪個能夠獨自超越？ 今生只要唸誦彌陀佛（阿彌陀佛），也能避免沉淪於火宅（充滿煩惱和痛苦的世界）的焚燒。 唸佛是極為重要的法門，能夠脫離閻浮提，還有什麼可說的呢？ 如果有人不相信而產生疑惑，就自己檢視聖人的教誨，勘驗經文。 經文專門教導唸誦彌陀佛，是最為緊要的法門，沒有比這更好的了。 只要能夠深信不疑，今生便能脫離娑婆世界（充滿缺陷和痛苦的世界）。 《阿彌陀經》上親自稱揚，七日專心念佛便可往生西方極樂世界。 六萬恒河沙數的諸佛都讚歎，稱頌唸佛的功德不可限量。 七日唸佛尚且如此，何況盡一生來至誠懇切地奉持？ 其他任何功德都無法與唸佛相比，快速成就的法門只有佛知道。 眾生仔細地思量，地獄、餓鬼、畜生三惡道難以承受。 一旦失去人身，要經過萬劫才能再得，為何不樂意往生西方極樂世界呢？ 西方極樂世界充滿歡欣和快樂，直接勝過天堂萬倍。 普遍告知眾生要趕快往生，為何要痛苦地死去，留戀閻浮提呢？ 閻浮提充滿五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），極其貧窮，一切因緣都有開始和終結。 苦海無邊無際，沒有底部，千軍萬馬都沉沒在其中。 西方極樂世界的快樂無窮無盡，流水鳥鳴都在宣說大法。
【English Translation】 English version Hymn of Joy and厭 toward the Pure Land
By釋靈振 (Shi Lingzhen)
Shakyamuni Buddha was once an ordinary being, enduring countless kalpas of ascetic practices, guarding the true nature of reality (Tathata). After attaining Buddhahood, he returned to the world eight thousand times, yet sentient beings still have not escaped Jambudvipa (the world we live in). The sentient beings of Jambudvipa are truly suffering, sending each other off generation after generation, sitting in sorrow. Briefly obtaining a human body, then losing it again; even if a kalpa is filled in an instant, they do not return. The Shramana (ascetic) Lingzhen sighs alone, loathing and hating this impermanent Jambudvipa. Not seeing the Tathagata (another name for the Buddha) flourish in the world; now encountering the Dharma-ending Age, I have fallen into ordinariness. Alone I blame, alone I hate, alone I investigate; the karmic obstacles of myriad kalpas and thousands of lives are deep. Life after life not seeing the Buddha, transcending the Three Realms (Desire Realm, Form Realm, Formless Realm), Reincarnating in the Six Paths (Heaven, Human, Asura, Hell, Hungry Ghost, Animal) until now. Studying the principles of mind and nature, painstakingly investigating, examining and seeking the teachings of the sages, making them harmonious within oneself. Although obtaining the body of a great man, donning the Dharma robes, unfortunately, I was born in the Dharma-ending Age. The Dharma-ending Age is increasingly distant from the sages; which gate of practice can transcend alone? In this life, simply reciting Amitabha Buddha (Amituofo), one can also avoid being burned in the burning house (world full of afflictions and suffering). Reciting the Buddha is an extremely important Dharma gate; being able to escape Jambudvipa, what more is there to say? If someone does not believe and has doubts, then examine the teachings of the sages yourself, verify the scriptures. The scriptures specifically teach reciting Amitabha Buddha; it is the most crucial Dharma gate, there is nothing better than this. As long as one can deeply believe without doubt, in this life, one can escape the Saha world (world full of imperfections and suffering). The Amitabha Sutra personally praises, that seven days of focused recitation of the Buddha will lead to rebirth in the Western Pure Land. Sixty thousand Ganges of Buddhas all praise, extolling the merits of reciting the Buddha as immeasurable. Seven days of reciting the Buddha is already like this, how much more so if one upholds it wholeheartedly throughout one's life? No other merit can compare to reciting the Buddha; the swift path to accomplishment is only known by the Buddha. Sentient beings carefully consider, the three evil paths of hell, hungry ghosts, and animals are difficult to bear. Once one loses the human body, it takes myriad kalpas to regain it; why not be happy to be reborn in the Western Pure Land? The Western Pure Land is full of joy and happiness, directly surpassing heaven ten thousand times. Universally inform sentient beings to quickly be reborn there; why suffer and die, clinging to Jambudvipa? Jambudvipa is full of the Five Turbidities (Kalpa Turbidity, View Turbidity, Affliction Turbidity, Sentient Being Turbidity, Life Turbidity), extremely poor, all causes and conditions have a beginning and an end. The sea of suffering is boundless and without bottom; thousands upon thousands of armies are submerged within it. The joy of the Western Pure Land is endless; the flowing water and the singing birds are all proclaiming the Great Dharma.
乘 菩薩天人無中夭 真言成佛是為終 閻浮田地足丘坑 山嶽堆阜不均平 只為人心多不善 一切雜惡在中生 西方極樂掌中平 一無堆阜及丘坑 琉璃作地黃金界 雜色蓮花遍滿生 閻浮大海眾江河 魚鱉黿鼉甚以多 一朝雨墮衡山谷 漂流雜惡苦相和 西方極樂七寶池 八功德水不思議 底有金沙岸香樹 蓮化涌出化生兒 閻浮托報女人胎 生熟二藏裹嬰孩 亦至平安仍未語 無明人我逐身來 西方凈土有嬰孩 一一托報出蓮臺 親見如來說妙法 自然解脫悟心開 閻浮草木眾聚林 高者無過五十尋 不得多年心朽爛 戀成灰土不堪任 西方極樂七寶林 五百萬里上余侵 微風吹動千般樂 皆說如來解脫音 閻浮日日炙人傷 婉轉輪迴不定常 出沒之時有明夜 不兌狂云所翳光 西方極樂無邊光 亦無明夜鎮恒常 得我如來一毛孔 更蓋光明遍十方 閻浮父母及妻兒 香火思情能幾時 縱得團圓終不久 須臾即見有分離 西方極樂不如斯 彌陀如來是大師 菩薩人天為聖友 同受歡娛無別時 閻浮極苦苦無邊 男女恩愛命相連 且暮多求恐不活 無暇歸真慕善緣 西方極樂樂無邊 不愁
【現代漢語翻譯】 現代漢語譯本 菩薩和天人在西方極樂世界不會中途夭折，通過持誦真言最終成就佛果。 我們所處的閻浮提（Jambudvipa，指我們所居住的這個世界）土地高低不平，到處是丘陵和坑洼，山嶽和土堆分佈不均勻。 這都是因為人心大多不善良，各種各樣的罪惡因此而生。 而西方極樂世界平坦如掌心，沒有丘陵和坑洼。 那裡以琉璃為地，黃金為界，各種顏色的蓮花遍地盛開。 閻浮提的大海和眾多江河中，生活著數不清的魚、鱉、黿、鼉等生物。 一旦下雨，水流匯入山谷，各種污穢雜物混雜在一起，苦不堪言。 西方極樂世界有七寶池，池中的八功德水不可思議。 池底鋪著金沙，岸邊生長著散發香氣的樹木，蓮花中涌現出化生之子。 在閻浮提，人們投胎于女人的子宮，嬰兒被包裹在充滿生殖分泌物和污垢的胎盤中。 即使平安出生，在學會說話之前，無明和人我的執著就伴隨著身體而來。 而在西方凈土，每一個嬰兒都從蓮花中化生而出。 他們親眼見到如來說法，自然而然地解脫煩惱，領悟真諦。 閻浮提的草木和樹林，最高的也不超過五十尋（古代長度單位）。 它們生長不了多少年就會腐朽，化為灰土，毫無用處。 西方極樂世界有七寶樹林，高達五百萬里，直入雲霄。 微風吹拂，發出各種美妙的音樂，都在宣說著如來的解脫之音。 閻浮提的太陽每天都炙烤著人們，使眾生在輪迴中不斷流轉，沒有定數。 太陽的出現和隱沒帶來了白天和黑夜，有時還會被烏雲遮蔽。 西方極樂世界充滿無邊的光明，沒有黑夜，永遠光明常在。 僅僅得到我如來身上一根毫毛的光明，就能覆蓋整個十方世界。 在閻浮提，父母、妻子和兒女，以及對他們的思念之情能持續多久呢？ 即使能夠團圓，最終也無法長久，很快就會面臨分離。 西方極樂世界則不是這樣，阿彌陀佛（Amitabha，西方極樂世界的佛）如來是偉大的導師。 菩薩和天人是聖潔的朋友，大家一同享受歡樂，永不分離。 閻浮提的痛苦無邊無際，男女之間的恩愛也與痛苦相連。 人們早晚都在為生計奔波，恐怕無法生存，沒有時間迴歸真我，追求善緣。 西方極樂世界的快樂無邊無際，不用為生活發愁。
【English Translation】 English version Bodhisattvas and Devas in the Land of Ultimate Bliss do not suffer premature death; through the mantra, Buddhahood is ultimately attained. The Jambudvipa (the world we inhabit) is uneven, filled with hills and pits; mountains and mounds are distributed unevenly. This is because the hearts of people are mostly unkind, and all sorts of evils arise from this. But the Western Land of Ultimate Bliss is as flat as the palm of a hand, without hills or pits. There, the ground is made of lapis lazuli, with borders of gold; lotuses of various colors bloom everywhere. The great seas and numerous rivers of Jambudvipa are filled with countless fish, turtles, soft-shelled turtles, and alligators. Once it rains, the water flows into the mountain valleys, and all sorts of filth and impurities mix together, causing immense suffering. The Western Land of Ultimate Bliss has Seven Treasure Ponds, and the Eight Meritorious Waters within are inconceivable. The bottom is covered with golden sand, and fragrant trees grow on the banks; from the lotuses emerge beings born through transformation. In Jambudvipa, people are reborn from a woman's womb, and the infant is wrapped in a placenta filled with secretions and impurities. Even if born safely, before learning to speak, ignorance and attachment to self come with the body. But in the Western Pure Land, each infant is born through transformation from a lotus flower. They personally see the Tathagata (another name for Buddha) expounding the wonderful Dharma (teachings), and naturally become liberated from afflictions, realizing the truth. The grasses, trees, and forests of Jambudvipa, the tallest are no more than fifty 'xun' (an ancient unit of length). They decay and rot after only a few years, turning into useless ash and dust. The Western Land of Ultimate Bliss has Seven Treasure Forests, five million 'li' (Chinese mile) high, reaching into the clouds. A gentle breeze blows, creating all kinds of beautiful music, all proclaiming the Tathagata's sound of liberation. The sun in Jambudvipa scorches people every day, causing beings to constantly transmigrate in the cycle of rebirth, without certainty. The appearance and disappearance of the sun bring day and night, and sometimes the sun is obscured by dark clouds. The Western Land of Ultimate Bliss is filled with boundless light, without night, eternally constant. Merely obtaining the light from a single pore of my Tathagata can cover the entire ten directions. In Jambudvipa, how long do parents, wives, and children, and the feelings of affection for them last? Even if reunion is possible, it cannot last long, and separation will soon follow. The Western Land of Ultimate Bliss is not like this; Amitabha (the Buddha of the Western Land of Ultimate Bliss) Tathagata is the great teacher. Bodhisattvas and Devas are holy friends, and everyone enjoys happiness together, without separation. The suffering of Jambudvipa is boundless, and the love between men and women is also connected to suffering. People strive for livelihood from morning till night, fearing they cannot survive, and have no time to return to their true selves and pursue good karma. The happiness of the Western Land of Ultimate Bliss is boundless, without worry about life.
男女及錢財 須衣羅綺千里至 念食百味在傍邊 閻浮男子女人身 同受四大雨般人 彼此結心成地獄 須臾萬劫永沉淪 西方極樂無女人 生者皆同菩薩身 總證三明八解脫 一生補處離囂塵 閻浮世界足錢財 一一皆從苦還來 得者榮身不作福 三途一閉遣誰開 西方極樂樂咍咍 不顧閻浮不凈財 舍宅園林離即有 衣裳百味遂心來 閻浮五濁是凡人 托報不得自由身 妻子從頭索衣食 差別不辨所由瞋 西方極樂沒凡人 亦無妻子及慈親 生者皆登菩薩位 總證金剛不壞身 閻浮世界學修禪 雜惡之處足攀緣 流浪狂心難把捉 由如大海簸舟船 西方極樂不如然 上品生者世尊前 得我如來一言教 百法明門自曉然 閻浮說法度眾生 唯聽文句不依行 讚歎隨心舉合掌 違情觸著起無明 西方說法度眾生 水鳥絃歌空里鳴 聞者皆言念三寶 更無餘外別修行 閻浮世界不堪停 西業因緣每月盈 縱饒作得些些善 不覺地獄向剎成 西方凈土實堪停 長劫不聞諸苦聲 鼓樂絃歌空里滿 一一皆言解脫名 閻浮持戒足無明 由如白日闇中行 作意向前欲選道 不覺失腳落深坑 西方極樂樂轟轟
亦亦眾苦及修行 親見彌陀說妙法 聞者悟解證無明 眾生唸佛喻乘船 假我如來增上緣 七日七夜專心念 即敵余心數百年 眾生欲得出凡籠 急急專求唸佛功 七日稱名生彼國 若比余門定不同 但知唸佛莫生疑 不解之輩是愚癡 只為超升令速疾 此地凡夫信者希 眾生唸佛佛來迎 無常了了甚分明 彈指即到如來所 他方歷供證無生 西方極樂鎮歡娛 釋迦所說豈傳虛 普勸有情生彼國 何得苦死戀閻浮 專心念佛莫朦籠 定得西方不棄功 即今且在凡夫境 無常即獲六神通 西方寶殿寶池亭 樹木水鳥解人情 鸚鵡和鳴贊三寶 聲中顯出大乘經 西方寶樹寶根莖 寶花寶網甚分明 寶葉行行相間錯 寶葉重出化生 寶池寶岸寶蓮花 寶階寶底寶蓮花 下生雖有離身障 菩提不發自生牙 花幢百億繞金臺 光明寶座座如來 普為眾生說妙法 群生聞者悟心開 朝朝暮暮念彌陀 為在閻浮降眾魔 暫到西方親見佛 還來度脫此娑婆 西方凈土最為精 空中作樂萬般聲 衣食自然隨意至 保無食者受其馨 西方盡夜雨天衣 寶殿空里逐身飛 百味一念隨心至 何故眾生去者稀
極樂
【現代漢語翻譯】 現代漢語譯本 種種苦難以及修行， 親眼見到阿彌陀佛（Amitabha）宣說微妙的佛法，聽聞者領悟理解，證得無明。 眾生唸佛就像乘坐船隻，憑藉阿彌陀佛（Amitabha）的增上緣。 七天七夜專心念佛，就能勝過用其餘心思念數百年。 眾生想要脫離凡塵的牢籠，要趕緊專心求取唸佛的功德。 七天稱念佛名就能往生到西方極樂世界，這和其它法門肯定不一樣。 只要知道唸佛，不要產生懷疑，那些不理解的人是愚癡的。 只是爲了超脫昇華能夠快速，所以在這個世間相信的人很少。 眾生唸佛，阿彌陀佛（Amitabha）就會來迎接，無常的道理非常清楚明白。 彈指之間就能到達如來（Tathagata）所在的地方，在其他世界經歷供養，證得無生。 西方極樂世界充滿歡欣快樂，釋迦牟尼佛（Sakyamuni）所說的話怎麼會是虛假的呢？ 普遍勸導有情眾生往生到西方極樂世界，為什麼還要痛苦地死去，留戀這閻浮提（Jambudvipa）呢？ 專心念佛不要迷迷糊糊，一定能夠往生西方極樂世界，不會白費功夫。 現在還處在凡夫的境界，但無常到來時，立刻就能獲得六神通。 西方極樂世界的寶殿、寶池、亭臺，樹木和水鳥都通曉人情。 鸚鵡和諧鳴叫，讚頌佛、法、僧三寶，聲音中顯現出大乘經典。 西方極樂世界的寶樹、寶根、寶莖，寶花、寶網都非常清楚明白。 寶葉一行行相互間隔錯落，寶葉重重疊疊化生出來。 寶池、寶岸、寶蓮花，寶階、寶底、寶蓮花。 下品往生雖然有脫離身體的障礙，但是菩提心不用發起，自然生根發芽。 百億花幢圍繞著金臺，光明寶座上端坐著如來（Tathagata）。 普遍為眾生宣說微妙的佛法，眾生聽聞后領悟，心竅開啟。 朝朝暮暮唸誦阿彌陀佛（Amitabha），爲了在閻浮提（Jambudvipa）降伏各種邪魔。 暫時到達西方極樂世界，親眼見到佛，還會回來度脫這個娑婆世界（Saha）。 西方凈土最為精妙，空中演奏著各種各樣的音樂。 衣食自然而然地隨意到來，保證沒有飲食的人也能聞到香味。 西方極樂世界整夜下著天衣，寶殿在空中隨著身體飛舞。 各種美味一念之間就隨心而至，為什麼眾生前往的人卻很少？ 極樂（Sukhavati）
【English Translation】 English version All kinds of suffering and practice, Personally seeing Amitabha (Amitabha) expounding the wonderful Dharma, those who hear it understand and realize ignorance. Sentient beings reciting the Buddha's name is like riding a boat, relying on Amitabha (Amitabha) as the augmenting condition. Concentrating on reciting the Buddha's name for seven days and seven nights is better than using other thoughts for hundreds of years. If sentient beings want to escape the cage of the mundane world, they must quickly and wholeheartedly seek the merit of reciting the Buddha's name. Reciting the Buddha's name for seven days will lead to rebirth in the Western Pure Land, which is definitely different from other methods. Just know to recite the Buddha's name and do not doubt, those who do not understand are foolish. It is only for transcendence and ascension to be quick, so few people believe in this world. When sentient beings recite the Buddha's name, Amitabha (Amitabha) will come to greet them, the principle of impermanence is very clear and obvious. In the snap of a finger, one can reach the place where the Tathagata (Tathagata) is, experience offerings in other worlds, and attain non-birth. The Western Pure Land is full of joy and happiness, how could what Sakyamuni Buddha (Sakyamuni) said be false? Universally exhort sentient beings to be reborn in the Western Pure Land, why suffer and die, clinging to this Jambudvipa (Jambudvipa)? Concentrate on reciting the Buddha's name and do not be muddled, you will surely be reborn in the Western Pure Land and your efforts will not be in vain. Now still in the realm of ordinary beings, but when impermanence arrives, one can immediately obtain the six supernormal powers. The precious halls, precious ponds, and pavilions of the Western Pure Land, the trees and water birds all understand human feelings. Parrots harmoniously sing and praise the Buddha, Dharma, and Sangha, the Three Jewels, and the Mahayana Sutra is revealed in the sound. The precious trees, precious roots, and precious stems of the Western Pure Land, the precious flowers and precious nets are all very clear and obvious. The precious leaves are arranged in rows, interspersed and staggered, and the precious leaves are layered upon layers, transforming and giving birth. Precious ponds, precious shores, precious lotus flowers, precious steps, precious bottoms, precious lotus flowers. Although there are obstacles to leaving the body in lower-grade rebirth, the Bodhi mind does not need to be aroused, it naturally takes root and sprouts. Hundreds of billions of flower banners surround the golden platform, and the Tathagata (Tathagata) sits on the radiant precious seat. Universally expounding the wonderful Dharma for sentient beings, sentient beings hear and understand, and their minds open. Reciting Amitabha (Amitabha) morning and evening, in order to subdue all kinds of demons in Jambudvipa (Jambudvipa). Temporarily arriving in the Western Pure Land, personally seeing the Buddha, and returning to liberate this Saha world (Saha). The Western Pure Land is the most exquisite, and all kinds of music are played in the air. Clothing and food naturally arrive at will, ensuring that those without food can smell the fragrance. Heavenly garments rain down all night in the Western Pure Land, and the precious halls fly in the air with the body. All kinds of delicacies arrive at will in an instant, why are there so few sentient beings who go there? Sukhavati (Sukhavati)
莊嚴贊
釋法照
彌陀願行廣無邊 悲濟群生普盡憐 總欲化令歸本國 眾生罪業共無緣 觀音菩薩大慈悲 能于苦海現希奇 紫金身相三十二 頂戴彌陀尊重時 勢至菩薩甚難思 紫金身相等無虧 頂上寶瓶光顯照 普收唸佛往生機 自慶往昔宿緣深 得遇彌陀凈教音 執持名號無休息 報盡臨終身紫金 我常自嘆苦精勤 希聞無上法清真 須共無明時斗亂 誓當破滅取金身 一念凝神往寶城 六通起意學身輕 足踏千葉蓮花上 明月魔尼樹下行 彌陀凈剎甚精微 彼處娑婆人豈知 曠劫沉淪於苦海 何年得遇往生時 極樂寶國無衰變 碧玉樓臺天自然 磨尼明月琉璃水 光照池臺真可憐 極樂寶界甚希奇 寶為名生來不知 今日喜遇彌陀號 頓舍裟婆去者稀 彌陀寶界不思議 唯嘆娑婆去者稀 阿鼻地獄人名往 一墮何年更出時 歸去來歸去來 閻浮五濁足塵埃 不如西方快樂處 到彼花臺隨意開
厭此娑婆愿生凈土贊
慈愍和上
遍觀三界咸皆苦 凡夫耽著事輕盈 慾海業風波浪鼓 出沒何曾有暫停 沉淪惡趣經多劫 時往人天一度行 癡貪愛取貪諸有 六道輪迴死復生
【現代漢語翻譯】 現代漢語譯本 莊嚴贊 釋法照 阿彌陀佛（Amitabha）的願力和修行廣大無邊，以慈悲救濟眾生，普遍憐憫。 總希望度化眾生迴歸極樂本國，使眾生與罪業永遠斷絕因緣。 觀音菩薩（Avalokiteśvara）大慈大悲，能在苦海中顯現奇蹟。 紫金色的身相具足三十二相，頭頂佩戴阿彌陀佛（Amitabha），以示尊重。 大勢至菩薩（Mahāsthāmaprāpta）的功德甚深難思，紫金色的身相與阿彌陀佛（Amitabha）相等無異。 頭頂上的寶瓶光明顯耀，普遍接引唸佛的眾生往生凈土。 我慶幸往昔的宿世因緣深厚，得以遇到阿彌陀佛（Amitabha）的清凈教法。 執持阿彌陀佛（Amitabha）的名號，精進不懈，報盡命終時，身放紫金光芒。 我常常感嘆自己苦修精進，希望能聽聞無上的佛法。 必須與無明煩惱作鬥爭，發誓要破滅無明，成就紫金之身。 一念之間，精神凝聚，前往極樂寶城，發起六神通，學習輕妙之身。 足踏在千葉蓮花之上，在明月和摩尼寶樹下行走。 阿彌陀佛（Amitabha）的清凈剎土極其精妙，娑婆世界的人們哪裡能夠知曉？ 在漫長的劫數中沉淪於苦海，要到哪一年才能遇到往生的機緣？ 極樂寶國沒有衰敗和變遷，碧玉樓臺都是自然產生的。 摩尼寶珠、明月和琉璃水，光芒照耀著水池和樓臺，真是令人喜愛。 極樂寶界極其稀有奇特，以寶為名，眾生卻不知道。 今天有幸遇到阿彌陀佛（Amitabha）的名號，立刻捨棄娑婆世界，但能往生的人卻很少。 阿彌陀佛（Amitabha）的寶界不可思議，只是感嘆娑婆世界能去往那裡的人太少了。 阿鼻地獄（Avīci）的人卻很容易前往，一旦墮入，要到哪一年才能出來？ 歸去吧，歸去吧！閻浮提（Jambudvīpa）五濁惡世充滿塵埃。 不如往生西方極樂世界，到達那裡，在蓮花臺上隨意開放。 厭此娑婆愿生凈土贊 慈愍和上 遍觀三界，一切都充滿痛苦，凡夫卻貪戀執著于輕浮的事物。 慾望之海，業力之風鼓動波浪，在其中出沒，何曾有過停歇的時候？ 沉淪於惡道，經歷無數劫，偶爾往生到人天善道一次。 由於愚癡、貪愛，不斷地貪取諸有，在六道輪迴中死去又再生。
【English Translation】 English version Eulogy of Adornment By Shi Fazhao Amitabha's (Amitabha) vows and practices are vast and boundless, with compassion and relief for all beings, universally showing pity. He wishes to transform and lead all beings back to the Land of Ultimate Bliss, severing the karmic connections between beings and their sins. Avalokiteśvara Bodhisattva (Avalokiteśvara) is greatly compassionate and merciful, able to manifest miracles in the sea of suffering. His body of purple-gold possesses the thirty-two marks, and he wears Amitabha (Amitabha) on his crown, showing respect. Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta) is unfathomable, his body of purple-gold is equal and without deficiency. The jeweled vase on his head shines brightly, universally receiving those who recite the Buddha's name for rebirth. I rejoice in my deep karmic connections from past lives, having encountered Amitabha's (Amitabha) pure teachings. Holding onto the name without rest, at the end of my life, my body will be purple-gold. I often lament my diligent efforts in cultivation, hoping to hear the unsurpassed Dharma. I must fight against ignorance and delusion, vowing to destroy them and attain a golden body. With one thought, concentrating my spirit, I go to the jeweled city, initiating the six supernatural powers, learning to lighten my body. My feet step on the thousand-petaled lotus, walking under the bright moon and the Mani tree. Amitabha's (Amitabha) pure land is extremely subtle, how can the people of the Saha world know it? Sinking in the sea of suffering for countless eons, when will I encounter the opportunity for rebirth? The Land of Ultimate Bliss does not decay or change, the jade pavilions are naturally formed. Mani jewels, bright moon, and lapis lazuli water, the light shines on the ponds and terraces, truly lovely. The Land of Ultimate Bliss is extremely rare and wonderful, named after jewels, but beings do not know. Today, I am fortunate to encounter Amitabha's (Amitabha) name, immediately abandoning the Saha world, but few are those who can go. Amitabha's (Amitabha) jeweled land is inconceivable, I only lament that few from the Saha world can go there. People of Avīci Hell (Avīci) easily go there, once fallen, when will they ever come out? Return, return! Jambudvīpa (Jambudvīpa) is full of dust and defilement. It is better to go to the Land of Ultimate Bliss in the West, arriving there, freely blooming on the lotus platform. Eulogy on厭離this Saha World and Aspiring to be Reborn in the Pure Land By Compassionate Master Observing the three realms, all are full of suffering, but ordinary beings are attached to trivial matters. The sea of desire, the wind of karma stirs up waves, emerging and submerging, never ceasing. Sinking into evil realms for countless eons, occasionally being reborn in the realms of humans and gods. Due to ignorance and craving, constantly grasping at existence, dying and being reborn in the six realms.
上生非相還來下 隨入然燒萬丈坑 劍樹分身心膽碎 那堪拔舌鐵犁耕 今日至誠歸命禮 彌陀兩足世間明 唯愿慈悲垂攝受 毫光攝受得開萌 稱名唸佛聲相續 七寶花臺聖眾擎 能于彼國常翹仰 臨終亦定佛親迎
歸向西方贊
三界無安如火宅 四衢露地絡塵埃 厭住死生居骨肉 何能五蔭處胞胎 正值今生髮道意 稀逢凈土法門開 愿得西方安養國 彌陀聖眾要相攜 定散二門能得往 精塵九品盡乘臺 到彼三明八解脫 長辭五濁見如來
唸佛之時得見佛贊
唸佛一聲一化佛 皆從口出生紅蓮 唸佛千聲千化佛 跏趺正坐在吾前 一日常稱一萬佛 計佛高低出梵天 愿我臨終值諸佛 迎將凈土證三賢 校量坐禪唸佛贊 如來說法元無二 只是眾生心不平 修禪志發禪心凈 唸佛唯求化佛迎 一個駕車山上走 一個乘舡水裡行 山水高低雖有異 成功德理兩俱平
高聲念贊
釋法照
第一能排除睡障 意令諸子離重昏 障滅身心亦清凈 更見西方百寶門 第二動振天魔界 令遣心歸唸佛門 但使魔宮聞一念 因慈永劫奉慈尊 第三聲遍十方界 為令惡取苦皆停
【現代漢語翻譯】 現代漢語譯本 往生時並非斷絕一切，還會再次降生於世，卻也可能墮入燃燒著熊熊烈火的萬丈深淵。 在劍樹地獄中，身體被分割，心膽俱裂；更難以忍受的是被拔掉舌頭，用鐵犁耕耘的痛苦。 今日我以至誠之心歸命禮敬阿彌陀佛（Amitabha，無量光佛），他是世間的光明。 唯愿阿彌陀佛慈悲垂憐，以毫光攝受我，使我得以開啟智慧。 口中稱念佛號的聲音連綿不絕，七寶蓮花臺上，無數聖眾托舉著我。 愿我能在西方極樂世界常常仰望阿彌陀佛，臨終之時也必定能得到佛陀親自迎接。
歸向西方贊
三界（Trailokya，欲界、色界、無色界）沒有安寧，如同火宅一般；四通八達的道路上，到處都是塵埃。 厭倦了居住在生死輪迴的骨肉之軀中，又怎能讓五蘊（Skandha，色、受、想、行、識）繼續存在於胞胎之中呢？ 正值今生髮起求道之心，難得遇到凈土法門開啟。 愿能往生西方極樂安養國，阿彌陀佛與諸聖眾要與我相攜。 通過定善和散善兩種修行方式都能往生，精進修行，九品蓮臺都能乘上。 到達彼國，證得三明（Trividya，宿命明、天眼明、漏盡明）八解脫（Astavimoksha），永遠告別五濁（五濁惡世，劫濁、見濁、煩惱濁、眾生濁、命濁），得見如來（Tathagata，佛）。
唸佛之時得見佛贊
唸一聲佛號，就化現出一尊佛，都從口中生出紅蓮。 念一千聲佛號，就化現出一千尊佛，結跏趺坐端坐在我的面前。 一天如果能稱念一萬聲佛號，所念佛陀的身高就能超出梵天（Brahma，色界天的最高層）。 愿我臨終之時能遇到諸佛，迎接我往生凈土，證得三賢（菩薩修行過程中的三個階段）。 校量坐禪和唸佛的功德，如來說法原本沒有差別。 只是眾生的心不平靜，修禪的人立下志向，禪心清凈； 唸佛的人只求化佛來迎接，一個駕車在山上走， 一個乘船在水裡行，山路和水路雖然高低不同， 但最終成功的功德和道理是相同的。
高聲念贊
釋法照（Shì Fǎzhào，唐代僧人）
第一，能夠排除睡眠的障礙，希望讓所有的弟子遠離沉重的昏沉。 障礙消除，身心也清凈，更能見到西方極樂世界的百寶之門。 第二，震動天魔的境界，使他們歸心於唸佛法門。 只要魔宮聽到一聲唸佛，就能因為慈悲而永遠侍奉慈悲的佛。 第三，聲音遍佈十方世界，爲了讓各種惡行和痛苦都停止。
【English Translation】 English version Rebirth is not cessation; one may descend again, yet also fall into a fiery abyss. In the sword tree hell, bodies are cleaved, hearts and livers shattered; unbearable is the torment of tongues plowed by iron. Today, with utmost sincerity, I take refuge in Amitabha (Amitabha, Infinite Light Buddha), the world's illumination. May Amitabha's compassion extend, receiving me with radiant light, that wisdom may dawn within me. The sound of reciting the Buddha's name continues unbroken; upon a seven-jeweled lotus dais, countless saints uphold me. May I constantly gaze upon that Western Pure Land, and at life's end, surely the Buddha will personally welcome me.
Praise for Returning to the West
The Three Realms (Trailokya, Desire Realm, Form Realm, Formless Realm) offer no peace, like a burning house; on crossroads, dust abounds. Weary of dwelling in the flesh of birth and death, how can the Five Skandhas (Skandha, Form, Feeling, Perception, Mental Formations, Consciousness) remain in the womb? Fortunate to awaken the aspiration for enlightenment in this life, rare is the opening of the Pure Land Dharma gate. May I be reborn in the Western Land of Bliss, Amitabha and the holy assembly shall guide me. Through meditative and non-meditative practices, one can be reborn; with diligence, all nine grades of lotus platforms can be attained. Arriving there, attaining the Three Clear Knowledges (Trividya, Knowledge of Past Lives, Divine Eye, Extinction of Afflictions) and Eight Liberations (Astavimoksha), forever departing the Five Turbidities (Five Degenerations, of time, views, afflictions, beings and life), and beholding the Tathagata (Tathagata, Buddha).
Praise for Seeing the Buddha While Reciting the Buddha's Name
Reciting the Buddha's name once, a transformation Buddha appears, each emerging from the mouth as a red lotus. Reciting the Buddha's name a thousand times, a thousand transformation Buddhas appear, sitting in full lotus posture before me. If one recites the Buddha's name ten thousand times a day, the height of the Buddhas recited will exceed the Brahma Heaven (Brahma, the highest level of the Form Realm). May I encounter all the Buddhas at the end of my life, welcoming me to the Pure Land, attaining the Three Worthies (three stages of Bodhisattva practice). Comparing the merits of seated meditation and reciting the Buddha's name, the Buddha's teachings are originally without difference. It is only that sentient beings' minds are not at peace; those who cultivate meditation establish their aspiration, and their meditative mind is pure; Those who recite the Buddha's name only seek the transformation Buddha to welcome them; one drives a cart on the mountain, The other sails a boat on the water; although the mountain path and waterway differ in elevation, The merit and principle of success are both equal.
Praise for Reciting Aloud
Shì Fǎzhào (Shì Fǎzhào, a Tang Dynasty monk)
First, it can eliminate the hindrance of sleep, hoping to lead all disciples away from heavy drowsiness. With hindrances removed, body and mind are also purified, and one can see the hundred-treasure gate of the Western Pure Land. Second, it shakes the realm of heavenly demons, causing them to return their hearts to the Dharma gate of reciting the Buddha's name. As long as the demon palace hears one recitation, it can, through compassion, eternally serve the compassionate Buddha. Third, the sound pervades the ten directions, in order to stop all evil deeds and suffering.
一一能聞無量壽 咸登凈國住經行 第四三途幽苦息 須臾變作寶蓮成 罪人盡處花間坐 登時聞法悟無生 第五無令外聲入 心心直往法王家 光明長照琉璃殿 化生同子散金花 第六妄念心無散 彌陀凈剎想中成 寶樹林間宣妙法 聲聲唯贊大乘經 第七勇猛勤精進 無明塵埃自消除 唸唸常觀極樂國 彌陀慈主贈明珠 第八諸佛皆歡喜 當來護念信心人 一一咸令不退轉 臨終證得紫金身 第九能入深三昧 寂滅無為漏禪 念時無念見諸佛 永超生死離人天 第十由具諸功德 恒沙福智果圓明 臨終凈國蓮花坐 彌陀聖眾自親迎
極樂寶池贊
琉璃為地映池青 唸唸須心至寶城 東城之人窮子苦 若生極樂樹珠瓔 眾生唸佛莫狐疑 決定西方七寶池 每月課功千萬遍 回愿彌陀早已知 寶臺樓閣甚精微 到彼西方應自知 努力迴心多唸佛 蓮花臺上共為期 清凈池裡寶蓮臺 凈剎香林映日開 慈主巍巍金色㗛 盡收唸佛往生來 彌陀凈土甚難思 求者心中莫致疑 狀似雲中開浪日 超然獨坐寶蓮時 西方慈主甚巍巍 濁惡愚人豈得知 百寶合為千尺樹 摩尼明月照金池 鴻鸞宛轉繞
【現代漢語翻譯】 現代漢語譯本 一一能聽聞阿彌陀佛的無量壽法音，都能往生到極樂凈土，在那裡經行。 第四，地獄、餓鬼、畜生三惡道的幽暗痛苦止息，瞬間化作寶蓮。 罪業深重的人都坐在蓮花中，立刻聽聞佛法，領悟無生之理。 第五，不讓外界的聲音干擾，一心一意地直奔法王之家（指佛的境界）。 光明長久照耀著琉璃殿，化生的人們像孩子一樣散播金花。 第六，心中沒有妄念散亂，阿彌陀佛的清凈剎土在觀想中成就。 寶樹林間宣講著微妙的佛法，聲聲都在讚歎大乘經典。 第七，以勇猛精進之心修行，無明的塵埃自然消除。 念念不忘觀想極樂世界，阿彌陀佛慈悲地贈予明珠（指智慧）。 第八，諸佛都歡喜，將來護念有信心的人。 使他們都不退轉，臨終時證得紫金色的身軀。 第九，能夠進入甚深的禪定，達到寂滅無為的無漏禪。 唸佛時達到無念的境界，見到諸佛，永遠超越生死，脫離人天輪迴。 第十，由於具備各種功德，恒河沙數般的福德和智慧圓滿光明。 臨終時在清凈的極樂凈土蓮花中端坐，阿彌陀佛和諸聖眾親自來迎接。
極樂寶池贊
琉璃鋪地，映照著池水碧青，唸唸都要心向極樂世界的寶城。 東城的人們受盡窮困之苦，如果往生到極樂世界，就能擁有寶樹和瓔珞。 眾生唸佛不要懷疑，一定能往生到西方的七寶池。 每月認真完成千萬遍的唸佛功課，迴向發願，阿彌陀佛早已知曉。 寶臺樓閣極其精妙，到達西方極樂世界自然會知道。 努力回心轉意，多多唸佛，將來在蓮花臺上相會。 清凈的池塘里有寶蓮臺，清凈的剎土和香樹林在陽光下閃耀。 阿彌陀佛慈悲之主，身軀巍峨，放出金色光芒，接引所有唸佛往生的人。 阿彌陀佛的凈土難以思議，祈求往生的人心中不要有疑慮。 極樂世界的景象，就像雲中顯現出太陽的光芒，超然地端坐在寶蓮之上。 西方世界的慈悲之主阿彌陀佛，極其巍峨莊嚴，污濁愚昧的人怎麼能得知？ 用各種珍寶合成千尺高的樹木，摩尼寶珠像明月一樣照耀著金色的池塘。 鴻鵠和鸞鳥婉轉地飛繞。
【English Translation】 English version Each one who hears the immeasurable life (Amitayus) of Buddha, all ascend to the Pure Land, dwelling and walking there. Fourth, the darkness and suffering of the three evil paths (hell, hungry ghost, animal) cease, instantly transforming into precious lotuses. Sinners all sit within the flowers, immediately hearing the Dharma and awakening to non-origination (anutpāda). Fifth, allow no external sounds to enter, with each thought going directly to the home of the Dharma King (Buddha's realm). Bright light perpetually shines on the lapis lazuli palace, with transformed beings like children scattering golden flowers. Sixth, without scattered delusive thoughts, Amitabha's Pure Land is formed in contemplation. In the forest of jeweled trees, the wonderful Dharma is proclaimed, with each sound only praising the Great Vehicle (Mahayana) Sutras. Seventh, with courageous and diligent effort, the dust of ignorance naturally clears away. In every thought, constantly contemplate the Land of Ultimate Bliss (Sukhavati), with Amitabha, the compassionate lord, gifting bright pearls (wisdom). Eighth, all Buddhas rejoice, in the future protecting and mindful of people of faith. Causing each one not to regress, at the end of life, attaining a body of purple gold. Ninth, able to enter deep Samadhi, the still and unconditioned, outflow-free Dhyana (meditation). When reciting, without reciting, seeing all Buddhas, forever transcending birth and death, departing from the realms of humans and devas. Tenth, due to possessing all merits, the fruits of blessings and wisdom, as numerous as the Ganges' sands, are complete and bright. At the end of life, sitting on a lotus in the Pure Land, Amitabha and the holy assembly personally welcome you.
Praise of the Jeweled Pond of the Land of Ultimate Bliss
Lapis lazuli as the ground, reflecting the blue of the pond, in every thought, the mind must go to the jeweled city. The people of the eastern city suffer the bitterness of poverty, if born in the Land of Ultimate Bliss, they will have jeweled trees and necklaces. Sentient beings, when reciting the Buddha's name, do not doubt, surely you will be born in the seven-jeweled pond of the West. Each month, diligently complete ten million recitations, returning the merit with a vow, Amitabha already knows. The jeweled terraces and pavilions are extremely exquisite, upon arriving in the West, you will naturally know. Strive to turn your mind and recite the Buddha's name more, we will meet on the lotus platform. In the pure pond is a jeweled lotus platform, the pure land and fragrant forest shine in the sun. The compassionate lord, Amitabha, is majestic, emitting golden light, receiving all who recite the Buddha's name and are reborn there. Amitabha's Pure Land is inconceivable, those who seek it should not have doubts in their hearts. The scene of the Land of Ultimate Bliss is like the sun breaking through the clouds, sitting serenely on a jeweled lotus. The compassionate lord of the West, Amitabha, is extremely majestic, how can defiled and ignorant people know? Hundreds of jewels combine to form thousand-foot trees, Mani jewels shine like the bright moon illuminating the golden pond. The swans and luan birds gracefully circle around.
池游 諸天歌贊甚清幽 簫管空中為梵響 聞者咸同法性流 池臺樓闊巧能妝 珠珍寶樹自成行 碧水恒流於玉樹 瓊珂葉里放金光 七寶蓮花出水來 氛氳菡萏正能開 課功作意由人進 唸佛多者紫金臺 唸佛之人求愿往 直至西方七寶池
六道贊
欲知何處苦偏多 唯有泥犁更不過 罪人一入經塵劫 受苦從頭無奈何 渴飲镕銅登劍樹 饑餐猛火度灰河 愿離此苦生安樂 求生凈土見彌陀 思惟餓鬼實堪憐 遍體由來猛火燃 兩耳不聞漿水字 一身唯有骨相蓮 值食將餐便作火 臨河欲飲見枯泉 愿離此苦生安樂 長處西方坐寶蓮 迷涂一配畜生身 逕歷多年受苦辛 嚴冬露地居寒雪 盛夏當街臥闇塵 衣裳盡用皮毛覆 飲食唯將水草珍 愿離此苦生安樂 長處西方坐寶蓮 人身雖復甚難求 得已還生萬種憂 始見紅顏花欲茂 俄然自發颯成秋 魂飛魄散身歸冢 命盡形銷肉糞丘 如何不樂生安樂 永坐金臺佛國游 修羅諂詐性頑豪 善根並被有疑燒 由此身同鬼受苦 沉淪長劫處塵勞 由因不信墮修羅 鬥戰相諍受苦多 愿舍狐疑生凈國 西方長得近彌陀 諸天快樂不思議 自為
【現代漢語翻譯】 現代漢語譯本 池塘中，諸天的歌聲讚美是多麼清幽啊！ 簫和管樂在空中演奏著梵音，聽到的人都一同融入佛法的真性。 池塘和樓臺寬闊，精巧地裝飾著，珍珠和珍貴的樹木自然地排列成行。 碧綠的水在玉樹間恒久地流淌，珍貴的寶石在樹葉里閃耀著金色的光芒。 七寶蓮花從水中升起，芬芳的荷花正在盛開。 修行用功的程度由個人決定，唸佛多的人可以登上紫金臺。 唸佛的人祈求往生，一直到西方的七寶池。
六道贊
想要知道哪裡最苦嗎？只有地獄的苦楚沒有能超過的。 罪人一旦進入地獄，要經歷無數劫，從頭到尾承受苦難，無可奈何。 口渴時飲用熔化的銅汁，攀登佈滿利劍的樹木，飢餓時吃猛烈的火焰，渡過充滿灰燼的河流。 愿我離開這痛苦，往生到安樂的地方，求生凈土，得見阿彌陀佛（Amitabha）。 想到餓鬼真是可憐，全身都被猛火燃燒。 耳朵聽不到漿水這個詞，全身只剩下骨瘦如柴的蓮花。 食物拿到嘴邊就變成火焰，走到河邊想喝水卻看到乾枯的泉眼。 愿我離開這痛苦，往生到安樂的地方，永遠在西方坐在寶蓮上。 一旦迷惑墮入畜生道，經歷多年承受痛苦。 嚴冬時裸露在冰天雪地裡，盛夏時躺在街上佈滿灰塵。 衣服全是用皮毛覆蓋，飲食只有水草可以充飢。 愿我離開這痛苦，往生到安樂的地方，永遠在西方坐在寶蓮上。 人身雖然非常難得，得到后還是會產生各種憂愁。 剛看到紅潤的容顏如花般茂盛，轉眼間頭髮就變得像秋天一樣蕭瑟。 魂飛魄散，身體歸於墳墓，生命終結，形體消散，變成糞土。 為什麼不樂於往生安樂的地方，永遠坐在金臺上，在佛國遊歷呢？ 阿修羅（Asura）諂媚虛偽，天性頑固兇狠，善根都被懷疑的火焰燒燬。 因此身體和鬼一樣受苦，長期沉淪在塵世的勞苦中。 因為不相信正法而墮入阿修羅道，互相爭鬥，承受很多痛苦。 愿我捨棄狐疑，往生到清凈的國土，在西方永遠親近阿彌陀佛（Amitabha）。 諸天的快樂不可思議，自然而然地擁有。
【English Translation】 English version In the pond, the songs and praises of the Devas (gods) are so serene and peaceful! Flutes and pipes play Brahma's sounds in the air; those who hear them all merge into the true nature of Dharma. The ponds and terraces are wide and skillfully decorated; pearls and precious trees naturally line up in rows. The emerald water flows eternally among the jade trees; precious jewels emit golden light from within the leaves. Seven-jeweled lotuses rise from the water; fragrant lotuses are in full bloom. The degree of diligence in practice depends on the individual; those who recite the Buddha's name (Amitabha) more often can ascend to the purple-gold platform. Those who recite the Buddha's name (Amitabha) seek to be reborn, directly to the seven-jeweled pond in the West.
Praise of the Six Realms
Want to know where suffering is most prevalent? Only the suffering of Naraka (hell) is unsurpassed. Once a sinner enters hell, they endure countless kalpas (eons), suffering from beginning to end, with no recourse. When thirsty, they drink molten copper and climb trees filled with swords; when hungry, they eat fierce flames and cross rivers of ashes. May I leave this suffering and be reborn in a place of peace and joy, seeking rebirth in the Pure Land to see Amitabha (Amitabha). Thinking of the hungry ghosts is truly pitiful; their entire bodies are burned by fierce flames. Their ears do not hear the word 'drink'; their bodies are only skeletal lotuses. Food turns into fire when they try to eat it; when they go to the river to drink, they see dried-up springs. May I leave this suffering and be reborn in a place of peace and joy, forever sitting on a jeweled lotus in the West. Once deluded and fallen into the animal realm, one endures suffering for many years. In severe winter, they are exposed to the freezing snow; in hot summer, they lie on the streets covered in dust. Their clothes are entirely covered in fur; their food consists only of water and grass. May I leave this suffering and be reborn in a place of peace and joy, forever sitting on a jeweled lotus in the West. Although obtaining a human body is extremely rare, once obtained, it still generates all kinds of worries. Just as one sees a rosy face blooming like a flower, suddenly the hair turns as desolate as autumn. The soul flies away, the spirit scatters, and the body returns to the tomb; life ends, the form vanishes, and becomes a mound of dung. Why not rejoice in being reborn in a place of peace and joy, forever sitting on a golden platform, traveling in the Buddha's land? Asuras (demigods) are flattering and deceitful, with stubborn and fierce natures; their roots of goodness are burned by the flames of doubt. Therefore, their bodies suffer like ghosts, long sinking in the toil of the world. Because of disbelief, they fall into the Asura realm, fighting and contending with each other, enduring much suffering. May I abandon doubt and be reborn in the pure land, forever close to Amitabha (Amitabha) in the West. The happiness of the Devas (gods) is inconceivable, naturally possessed.
多生無盡期 一期報盡還遭苦 舍彼歡喜受五衰 液中臭汗皆流出 頭上天冠花更萎 儘是無常流轉處 不如極樂坐蓮池
嘆彌陀觀音勢至贊
釋法照
凝神凈剎在微宮 寶界天花滿翠中 金殿已開慈主笑 奉睹儀容贊未窮 寶樹樓臺光映照 總是彌陀願力功 一念相應皆往彼 須更獲得六神通 衣裓赍持十萬億 聖眾塵沙受供同 從茲稽首常瞻仰 定舍娑婆出苦籠 觀音勢至人今見 寶葉蓮花個個空 但念彌陀千萬遍 不久還生極樂中
西方十五愿贊
一愿眾生普修道 二愿一切莫生疑 三愿袈裟來掛體 四愿莫著女人身 五愿妝粉終身斷 六愿素面見如來 七愿三塗離罪苦 八愿舍離去慳財 九愿眾生敬三寶 十愿一切法門開 十一愿眾生勤唸佛 十四愿總菿佛前朝 十五愿西方生凈土 更莫閻浮重受胎
極樂連珠贊
極樂門中寶日圓 普照三千及大千 慈悲廣連彌陀主 為汝重開千葉蓮 寶池寶岸甚寬平 寶地琉璃千仞明 普勸眾生勤唸佛 臨終決定自來迎 寶樹浸天難可惻 不知華葉幾由旬 靜時天樂尋常響 風動如遙日月明 七行寶樹異光新 一花縱廣百由旬
【現代漢語翻譯】 現代漢語譯本 多生無盡期，一期報盡還遭苦，舍彼歡喜受五衰（天人五衰：指天人壽命將盡時出現的五種衰敗的現象）。液中臭汗皆流出，頭上天冠花更萎。儘是無常流轉處，不如極樂坐蓮池。
嘆彌陀（Amitabha，阿彌陀佛）觀音（Avalokiteśvara，觀世音菩薩）勢至（Mahāsthāmaprāpta，大勢至菩薩）贊
釋法照
凝神凈剎在微宮，寶界天花滿翠中。金殿已開慈主笑，奉睹儀容贊未窮。寶樹樓臺光映照，總是彌陀願力功。一念相應皆往彼，須更獲得六神通（Abhijñā，六種神通力）。衣裓赍持十萬億，聖眾塵沙受供同。從茲稽首常瞻仰，定舍娑婆（Sahā，娑婆世界，指我們所居住的這個充滿煩惱和痛苦的世界）出苦籠。觀音勢至人今見，寶葉蓮花個個空。但念彌陀千萬遍，不久還生極樂中。
西方十五愿贊
一愿眾生普修道，二愿一切莫生疑。三愿袈裟來掛體，四愿莫著女人身。五愿妝粉終身斷，六愿素面見如來。七愿三塗（Three Lower Realms，地獄、餓鬼、畜生三惡道）離罪苦，八愿舍離去慳財。九愿眾生敬三寶（The Three Jewels，佛、法、僧），十愿一切法門開。十一愿眾生勤唸佛，十四愿總菿佛前朝。十五愿西方生凈土，更莫閻浮（Jambudvīpa，指我們所居住的這個世界）重受胎。
極樂連珠贊
極樂門中寶日圓，普照三千及大千。慈悲廣連彌陀主，為汝重開千葉蓮。寶池寶岸甚寬平，寶地琉璃千仞明。普勸眾生勤唸佛，臨終決定自來迎。寶樹浸天難可惻，不知華葉幾由旬（Yojana，古印度長度單位）。靜時天樂尋常響，風動如遙日月明。七行寶樹異光新，一花縱廣百由旬。
【English Translation】 English version Through endless lifetimes, when one life's retribution ends, suffering still awaits. Forsaking joy, one endures the five signs of decay (Five signs of decay of Devas: the five signs of decline that appear when a Deva's lifespan is nearing its end). Foul sweat flows from the body, and the flowers on the heavenly crown wither. All is impermanent and in constant flux; it is better to sit in the lotus pond of the Pure Land.
In Praise of Amitabha (Amitābha), Avalokiteshvara (Avalokiteśvara), and Mahasthamaprapta (Mahāsthāmaprāpta)
By Śramaṇa Fāzhào
Concentrating the spirit in the pure land within the subtle palace, the jeweled realm is filled with heavenly flowers amidst the verdant surroundings. The golden hall has opened, and the compassionate lord smiles; beholding his countenance, praise is endless. The jeweled trees and pavilions shine with light, all due to the power of Amitabha's vows. With one thought in accord, all go there, and must further attain the six supernormal powers (Abhijñā). The robe is carried, holding hundreds of thousands of millions, the holy assembly like dust and sand receive offerings together. From now on, bowing and constantly gazing, one will surely leave the Saha world (Sahā, refers to the world we live in, full of afflictions and suffering) and escape the cage of suffering. Avalokiteshvara and Mahasthamaprapta are seen by people now, each jeweled leaf and lotus flower is empty. Just recite Amitabha tens of millions of times, and soon one will be reborn in the Land of Ultimate Bliss.
Fifteen Vows in Praise of the Western Pure Land
First vow: May all beings universally cultivate the Way. Second vow: May all not give rise to doubt. Third vow: May the kāṣāya robe come to adorn the body. Fourth vow: May one not be born in a woman's body. Fifth vow: May makeup and powder be forever abandoned. Sixth vow: May one see the Tathagata with a plain face. Seventh vow: May one leave the suffering of the three evil realms (Three Lower Realms: hell, hungry ghosts, and animals). Eighth vow: May one renounce stinginess and wealth. Ninth vow: May all beings respect the Three Jewels (The Three Jewels: Buddha, Dharma, Sangha). Tenth vow: May all Dharma doors open. Eleventh vow: May all beings diligently recite the Buddha's name. Fourteenth vow: May all go before the Buddha to pay homage. Fifteenth vow: May one be born in the Pure Land of the West, and never again be reborn in Jambudvipa (Jambudvīpa, refers to the world we live in).
Linked Pearl Praise of the Land of Ultimate Bliss
In the gate of the Land of Ultimate Bliss, the jeweled sun is round, shining universally upon the three thousand great thousands of worlds. Compassionately connecting widely, Amitabha, the lord, reopens the thousand-petaled lotus for you. The jeweled pond and jeweled shore are exceedingly wide and level, the jeweled ground is of lapis lazuli, a thousand ren in brightness. I universally urge all beings to diligently recite the Buddha's name; at the end of life, he will surely come to greet you. The jeweled trees immerse in the sky, difficult to fathom, one does not know how many yojanas (Yojana, an ancient Indian unit of distance) the flowers and leaves span. In stillness, heavenly music is constantly heard, when the wind moves, it is like the distant sun and moon shining. The seven rows of jeweled trees have different and new light, one flower is a hundred yojanas in breadth and length.
花開無數紅蓮坐 其中總是住生人 寶云光里現朝霞 黃金地上雨天花 微風吹動諸行樹 法音微妙等無著 汝但勤念彌陀佛 吾今暫住救娑婆 知汝深心相憶戀 一遇唸佛一回過 送吾千里慢劬勞 不知端坐相自毫 相得白毫無數佛 花臺寶坐自然高 無人抄贊不能傳 不誦如何化世間 任汝經行極樂國 吾今且去給孤園 給孤園裡鳳凰池 如來在彼不思議 金口長宣微妙法 見聞無不願歸依 修成此業坐西方 無邊世界盡金光 摩尼流注蓮花里 一回風動萬般香 觀音說法似懸河 鳥聲天樂共相和 尋常雙足蓮化里 天冠頂戴阿彌陀 彌陀身著寶衣新 足下圓明千輻輪 莫向閻浮貪五欲 念吾名字速成真 成真早得悟無為 豪相光明安兩眉 能照閻浮諸穢土 變為佛國妙光輝 光輝微妙在人間 普攝眾生到佛前 各各皆成菩薩位 一時總得坐紅蓮 紅蓮生在寶花池 千光萬色不思議 水鳥珠林同國土 異香音樂每相隨 相隨總至妙花宮 十方佛國總雄雄 處處相迎上寶殿 讚歎勤功有始終 始終如一不思議 花臺寶坐在瓊池 是汝堅心願力造 非關諸佛與君為 君為願力甚堅強 定生上品
【現代漢語翻譯】 現代漢語譯本 無數紅蓮綻放，人們安坐其上； 寶云的光芒中顯現出美麗的朝霞，黃金鋪就的地面上飄落著天花。 微風吹拂著成行的樹木，微妙的佛法之音無所依傍。 你只需勤懇地念誦彌陀佛（Amitabha Buddha），我如今暫且停留在娑婆世界（Saha world）救度眾生。 我知道你內心深切地思念我，每一次唸佛都是一次相遇。 送我千里，實在辛苦了，卻不知我端坐于眉間白毫相的光芒中。 從白毫相中可以見到無數的佛，蓮花臺上寶座自然高大。 沒有人抄錄讚頌，就無法流傳，不誦讀又如何教化世間？ 任憑你往來於極樂國（Sukhavati），我如今且去給孤園（Jetavana）。 給孤園裡有鳳凰池，如來（Tathagata）在那裡，不可思議。 金口常宣講微妙的佛法，聽聞者無不發願歸依。 修成這樣的功德，便可坐于西方極樂世界，無邊的世界都充滿金色的光芒。 摩尼寶珠的光芒流淌在蓮花之中，一陣風吹過，便散發出各種各樣的香氣。 觀音菩薩（Avalokiteśvara）說法如懸河一般流暢，鳥鳴和天樂共同應和。 通常雙足都站在蓮花之中，天冠上頂戴著阿彌陀佛（Amitabha Buddha）。 阿彌陀佛（Amitabha Buddha）身穿嶄新的寶衣，足下有圓滿光明的千輻輪。 不要在閻浮提（Jambudvipa）貪戀五欲，唸誦我的名字，迅速成就真實的果位。 成就真實的果位，早日證悟無為的境界，眉間白毫相放出光明。 能夠照亮閻浮提（Jambudvipa）所有的污穢之地，將它們變為佛國的奇妙光輝。 這奇妙的光輝就在人間，普遍攝受眾生來到佛前。 使他們各自都成就菩薩的果位，一時都得坐上紅蓮。 紅蓮生長在寶蓮花池中，千光萬色，不可思議。 水鳥、珠林與國土融為一體，奇異的香氣和音樂時常相伴。 相伴著一同到達奇妙的蓮花宮殿，十方佛國都無比雄偉。 處處都有佛來迎接，登上寶殿，讚歎你勤奮修行的功德有始有終。 從始至終都是這樣不可思議，蓮花臺上寶座位於瓊池之中。 這是你堅定的心願和願力所造就的，並非諸佛為你所為。 你因為願力非常堅強，必定能往生上品。
English version Countless red lotuses bloom, and beings sit upon them; In the light of the precious clouds, morning glows appear, and heavenly flowers rain down on the golden ground. A gentle breeze stirs the rows of trees, and the subtle Dharma sound is unattached. You only need to diligently recite Amitabha Buddha (Amitabha Buddha), and I will temporarily stay in the Saha world (Saha world) to save sentient beings. I know your heart deeply misses me; each recitation of the Buddha's name is a meeting. Sending me off for a thousand miles is truly laborious, yet you are unaware that I sit in the light of the white hair mark between my eyebrows. From the white hair mark, countless Buddhas can be seen, and the lotus platform's precious seat is naturally high. If no one copies and praises it, it cannot be spread; without reciting, how can one transform the world? Let you roam in the Land of Ultimate Bliss (Sukhavati), I will now go to Jetavana (Jetavana). In Jetavana, there is the Phoenix Pond, where the Tathagata (Tathagata) resides, inconceivable. From his golden mouth, he constantly proclaims the subtle Dharma, and all who hear it vow to take refuge. Cultivating such merit, one can sit in the Western Pure Land, and the boundless world is filled with golden light. The light of Mani jewels flows within the lotus flowers; a gust of wind brings forth all kinds of fragrances. Avalokiteśvara (Avalokiteśvara) preaches the Dharma like a cascading river, with the sounds of birds and heavenly music harmonizing. Usually, both feet stand within the lotus flowers, and Amitabha Buddha (Amitabha Buddha) is crowned on the tiara. Amitabha Buddha (Amitabha Buddha) wears new precious robes, and beneath his feet is the perfect, radiant thousand-spoke wheel. Do not be greedy for the five desires in Jambudvipa (Jambudvipa); recite my name, and quickly achieve true realization. Achieve true realization and quickly awaken to the state of non-action; the light of the white hair mark shines between the eyebrows. It can illuminate all the impure lands of Jambudvipa (Jambudvipa), transforming them into the wondrous light of the Buddha-land. This wondrous light is in the human world, universally gathering sentient beings to come before the Buddha. Enabling each of them to attain the position of Bodhisattva, and all at once, they gain a seat on the red lotus. The red lotus grows in the precious lotus pond, with thousands of lights and colors, inconceivable. Water birds, pearl forests, and the land are one, and strange fragrances and music always accompany them. Accompanying each other to the wondrous lotus palace, all the Buddha-lands of the ten directions are magnificent. Everywhere, Buddhas come to greet you, ascending the precious palace, praising your diligent practice from beginning to end. From beginning to end, it is all inconceivable; the lotus platform's precious seat is in the jade pond. This is created by your firm vows and aspirations, not done for you by the Buddhas. Because your vows are very strong, you will surely be reborn in the highest grade.
【English Translation】 Countless red lotuses bloom, and beings sit upon them; In the light of the precious clouds, morning glows appear, and heavenly flowers rain down on the golden ground. A gentle breeze stirs the rows of trees, and the subtle Dharma sound is unattached. You only need to diligently recite Amitabha Buddha (Amitabha Buddha), and I will temporarily stay in the Saha world (Saha world) to save sentient beings. I know your heart deeply misses me; each recitation of the Buddha's name is a meeting. Sending me off for a thousand miles is truly laborious, yet you are unaware that I sit in the light of the white hair mark between my eyebrows. From the white hair mark, countless Buddhas can be seen, and the lotus platform's precious seat is naturally high. If no one copies and praises it, it cannot be spread; without reciting, how can one transform the world? Let you roam in the Land of Ultimate Bliss (Sukhavati), I will now go to Jetavana (Jetavana). In Jetavana, there is the Phoenix Pond, where the Tathagata (Tathagata) resides, inconceivable. From his golden mouth, he constantly proclaims the subtle Dharma, and all who hear it vow to take refuge. Cultivating such merit, one can sit in the Western Pure Land, and the boundless world is filled with golden light. The light of Mani jewels flows within the lotus flowers; a gust of wind brings forth all kinds of fragrances. Avalokiteśvara (Avalokiteśvara) preaches the Dharma like a cascading river, with the sounds of birds and heavenly music harmonizing. Usually, both feet stand within the lotus flowers, and Amitabha Buddha (Amitabha Buddha) is crowned on the tiara. Amitabha Buddha (Amitabha Buddha) wears new precious robes, and beneath his feet is the perfect, radiant thousand-spoke wheel. Do not be greedy for the five desires in Jambudvipa (Jambudvipa); recite my name, and quickly achieve true realization. Achieve true realization and quickly awaken to the state of non-action; the light of the white hair mark shines between the eyebrows. It can illuminate all the impure lands of Jambudvipa (Jambudvipa), transforming them into the wondrous light of the Buddha-land. This wondrous light is in the human world, universally gathering sentient beings to come before the Buddha. Enabling each of them to attain the position of Bodhisattva, and all at once, they gain a seat on the red lotus. The red lotus grows in the precious lotus pond, with thousands of lights and colors, inconceivable. Water birds, pearl forests, and the land are one, and strange fragrances and music always accompany them. Accompanying each other to the wondrous lotus palace, all the Buddha-lands of the ten directions are magnificent. Everywhere, Buddhas come to greet you, ascending the precious palace, praising your diligent practice from beginning to end. From beginning to end, it is all inconceivable; the lotus platform's precious seat is in the jade pond. This is created by your firm vows and aspirations, not done for you by the Buddhas. Because your vows are very strong, you will surely be reborn in the highest grade.
坐金剛 莫辭暫住閻浮界 如今名字在西方 西方寶殿是摩尼 □金界道地琉璃 千葉蓮花百寶坐 法身清淨餘時衣 珠衣遍體萬般光 巡行寶樹七重行 莫怪蓮珠微妙贊 化度眾生無隱藏 隱藏微妙不成師 法教流行無盛衰 為汝廣宣極樂贊 如來言化作神威 神威法界救蒼生 肉眼重開惠眼明 端坐能觀極樂國 樓臺總是寶憶擎 憶擎寶地如千日 千日之中萬色光 光中無數諸菩薩 彌陀殿下獻名香 名香殿下寶云成 菩薩端嚴禮不輕 天樂樓前聽妙響 唯聞水鳥唸佛聲 佛聲振動夜摩宮 天魔心膽悉皆融 降得魔軍隨佛后 虔誠頂禮數無窮 無窮算數大魔軍 一時得往作生人 總為迴心生彼國 恭勤瞻仰大慈尊 慈尊妙色甚巍巍 豪光憐似五須彌 兩目澄明如大海 四十八愿大慈悲 慈悲廣開極樂門 誓救閻浮五濁人 各與光明七寶坐 何曾更見一微塵 微塵佛剎從心現 無邊世界異光暉 五蘊變成清凈眼 八識翻為八德池 八池總是寶蓮花 唸佛之人發道牙 總別閻浮濁惡界 一時極樂受精華 精華園裡見如來 各坐光明七寶臺 幸得同生慈主國 長劫之中更不回 不回永住百千西
豪相光明日月齊 忍辱門中八聖道 聲香風裡七菩提 菩提道中清凈尊 幽深妙覺事難論 除想自然成解脫 了心能啟大悲門 西方極樂自前明 萬法者從心相生 攝念寂靜心滅樂 觀佛決定寶臺迎
歸西方贊
沙門法照述
歸去來 誰能西邊受輪迴 且共念彼彌陀號 往生極樂坐化臺 歸去來 裟婆世境苦難哉 急手專心念彼佛 彌陀凈土法門開 歸去來 誰能此處受其災 總勤同緣諸眾等 努力相將歸去來 且共往生安樂界 特花普獻彼如來 歸去來 生老病死苦相催 晝夜勤須念彼佛 極樂逍遙坐寶臺 歸去來 娑婆苦處哭哀哀 急須專念彌陀佛 長辭五濁見如來 歸去來 彌陀凈剎法門開 但有須心能唸佛 臨終決定坐化臺 歸去來 晝夜為聞唱苦哉 努力迴心歸凈土 摩尼殿上禮如來 歸去來 娑婆穢境不堪停 急手須歸安樂國 見佛聞法五無生 歸去來 三塗地獄實堪憐 千生萬死無休息 多劫常為猛焰燃 聲聲爲念彌陀號 一時聞者坐金臺 歸去來 刀山劍樹實難當 飲酒食肉貪財色 長劫將身入鑊湯 不如西方快樂處 永超生死離無常
四十八愿贊
【現代漢語翻譯】 現代漢語譯本 豪光顯耀，如日月般齊明。 在忍辱的修行中，包含著八聖道（Aṣṭāṅga-mārga，佛教中達到解脫的八條路徑）。在聲、香、風這些感官體驗中，蘊含著七菩提（sapta bodhyaṅgāni，達到覺悟的七個要素）。 在菩提道（bodhimārga，覺悟之路）中，存在著清凈的尊者。幽深微妙的覺悟境界難以用言語來描述。 去除妄想，自然就能獲得解脫。明瞭自心，就能開啟大悲之門。 西方極樂世界（Sukhāvatī，阿彌陀佛的凈土）自然顯現在眼前。萬法都從心中生起。 攝持念頭，達到寂靜，心滅則得安樂。觀想佛陀，必定有寶臺前來迎接。
《歸西方贊》
沙門法照（Śramaṇa Fǎzhào，唐代僧人） 述
歸去吧！誰願意在這裡遭受輪迴之苦？ 讓我們一起唸誦阿彌陀佛（Amitābha，西方極樂世界的佛陀）的名號，往生到極樂世界，坐在蓮花臺上。 歸去吧！娑婆世界（Sahā，我們所居住的充滿苦難的世界）的境況實在太苦了！ 趕快專心念誦阿彌陀佛，阿彌陀佛的凈土法門已經開啟。 歸去吧！誰願意在這裡遭受各種災難？ 讓我們共同努力，與所有有緣的眾生一起，努力互相扶持，一同歸去。 一起往生到安樂的世界，用特別的花朵普遍供養阿彌陀佛。 歸去吧！生、老、病、死這些苦難互相催逼。 晝夜都要勤奮地念誦阿彌陀佛，在極樂世界逍遙自在地坐在寶臺上。 歸去吧！在娑婆世界的苦難中哭泣哀嚎。 趕快專心念誦阿彌陀佛，永遠告別五濁惡世，見到阿彌陀佛。 歸去吧！阿彌陀佛的清凈剎土法門已經開啟。 只要有真心能夠唸佛，臨終時必定能坐在蓮花臺上。 歸去吧！晝夜都能聽到唱誦苦難的聲音。 努力回心轉意，歸向凈土，在摩尼殿上禮拜阿彌陀佛。 歸去吧！娑婆世界的污穢環境實在不堪停留。 趕快歸向安樂的國度，見佛聞法，證得五無生（pañca anutpāda，五種不生不滅的境界）。 歸去吧！三塗地獄（traya apāya-bhūmi，三種惡道：地獄、餓鬼、畜生）實在令人憐憫。 千生萬死沒有休息的時候，多劫以來常常被猛烈的火焰燃燒。 聲聲唸誦阿彌陀佛的名號，一時之間聽到的人都能坐在金蓮臺上。 歸去吧！刀山劍樹實在難以承受。 飲酒食肉，貪戀錢財美色，長久地將自己投入到鑊湯地獄中。 不如往生到西方極樂世界，永遠超越生死輪迴，脫離無常的痛苦。
《四十八愿贊》
【English Translation】 English version The magnificent light shines, as bright as the sun and moon. In the practice of forbearance, the Eightfold Noble Path (Aṣṭāṅga-mārga, the eight paths to liberation in Buddhism) is contained. In the experiences of sound, scent, and wind, the Seven Factors of Enlightenment (sapta bodhyaṅgāni, the seven elements for achieving enlightenment) are inherent. In the Bodhi Path (bodhimārga, the path to enlightenment), there exists the pure and venerable one. The profound and subtle state of enlightenment is difficult to describe in words. Remove delusions, and liberation will naturally be attained. Understand the mind, and the gate of great compassion will be opened. The Western Pure Land of Ultimate Bliss (Sukhāvatī, the pure land of Amitābha Buddha) naturally appears before you. All phenomena arise from the mind. Gather your thoughts, attain stillness, and with the cessation of the mind, bliss is attained. Visualize the Buddha, and a jeweled platform will surely come to greet you.
'Praise of Returning to the West'
Composed by Śramaṇa Fǎzhào (a Tang Dynasty monk)
Return! Who is willing to endure the cycle of rebirth here? Let us together recite the name of Amitābha (Amitābha, the Buddha of the Western Pure Land), be reborn in the Land of Ultimate Bliss, and sit upon a lotus platform. Return! The state of the Sahā world (Sahā, the world we live in, full of suffering) is truly bitter! Quickly and wholeheartedly recite the name of Amitābha Buddha, the Dharma gate of Amitābha's Pure Land has been opened. Return! Who is willing to suffer all kinds of disasters here? Let us work together, along with all sentient beings with whom we share karmic connections, strive to support each other, and return together. Together, let us be reborn in the Land of Peace and Bliss, and offer special flowers universally to Amitābha Tathāgata. Return! Birth, old age, sickness, and death, these sufferings urge each other on. Day and night, diligently recite the name of Amitābha Buddha, and in the Land of Ultimate Bliss, freely sit upon a jeweled platform. Return! In the suffering of the Sahā world, there is weeping and wailing. Quickly and wholeheartedly recite the name of Amitābha Buddha, forever bid farewell to the five turbidities, and see Amitābha Tathāgata. Return! The Dharma gate of Amitābha's Pure Land has been opened. As long as there is a sincere heart that can recite the Buddha's name, at the moment of death, one will surely sit upon a lotus platform. Return! Day and night, one can hear the sound of lamenting suffering. Strive to turn your heart around, return to the Pure Land, and in the Maṇi Hall, pay homage to Amitābha Tathāgata. Return! The defiled environment of the Sahā world is unbearable to stay in. Quickly return to the Land of Peace and Bliss, see the Buddha, hear the Dharma, and attain the five non-arisings (pañca anutpāda, five states of non-arising and non-ceasing). Return! The three evil realms (traya apāya-bhūmi, the three evil paths: hell, hungry ghosts, and animals) are truly pitiable. For thousands of lives and deaths, there is no rest, and for countless eons, one is constantly burned by fierce flames. With each recitation of Amitābha's name, those who hear it at that moment will sit upon a golden lotus platform. Return! The mountain of knives and the trees of swords are truly difficult to bear. Drinking wine, eating meat, and being greedy for wealth and beauty, one will long cast oneself into the cauldron of boiling water in hell. It is better to be reborn in the Western Land of Ultimate Bliss, forever transcend the cycle of birth and death, and be free from the suffering of impermanence.
'Praise of the Forty-Eight Vows'
法藏因中弘誓重 釋迦悲願不思議 勸眾勸求無間斷 莫令虛棄發心遲 四十八愿大慈悲 唯恨眾生唸佛遲 愿愿之中苦得往 正值彌陀出見時 頂上旋螺千萬顯 一雙足下踏蓮花 汝但專心勤唸佛 慈光直入行人家 善哉調御釋迦尊 勸眾恒持凈法門 令使諸天空里贊 眾生苦盡出重昏 座上諸人緊發心 百法門中須入深 聽取慈尊真實說 今諸學者莫沉吟 勸汝慇勤苦修道 深厭閻浮大火坑 黃金地上琉璃照 明月摩尼隨意生 彌陀三昧自幽清 眾生業障不聞名 水鳥樹林皆說法 身心散亂被魔侵 彌陀大覺足良醫 群生有賊善能治 懺卻身中十惡罪 如今正是上蓮時
隨心嘆西方贊
沙門惟休述
彌陀起教在西方 正使傳來赴大唐 五濁界中策凈土 三塗道上建津樑 開示教門惟速疾 勸人方便散花香 極樂觀從心相見 閻浮業垢自消亡 行人努力勸觀佛 見佛當生七寶臺 一念疑心不生信 三塗萬劫被輪迴 凈土初門入似寬 求哀懺悔轉將難 為報化懷疑謗者 同來於此碎身看 彌陀世界甚輕安 信者皆須審諦看 相好佛身雖總見 就中偏取白毫觀 西方寶界廣嚴城 七寶
【現代漢語翻譯】 現代漢語譯本 法藏比丘（Dharmākara）因地時的弘大誓願深重，釋迦牟尼佛（Śākyamuni）的慈悲願力不可思議。 勸導大眾不斷地懇求往生，不要因為發心遲緩而白白浪費了機會。 四十八大愿充滿大慈大悲，只遺憾眾生唸佛不夠及時。 每一個愿都希望眾生能夠往生，恰好趕上阿彌陀佛（Amitābha）出現的時候。 頭頂上的旋螺紋顯現千萬種光芒，一雙腳下踩著蓮花。 你只要專心勤奮地念佛，慈悲的光芒就會直接照進修行人的家中。 善哉！調御丈夫釋迦牟尼佛，勸導大眾恒常堅持修持凈土法門。 使得諸天都在空中讚歎，眾生苦難終盡，脫離重重黑暗。 座上的各位要趕緊發起菩提心，在百千法門中必須深入進去。 聽取慈悲的佛陀真實開示，現在各位學佛的人不要再猶豫沉吟。 勸你們慇勤努力地修道，深深厭離閻浮提（Jambudvīpa）這個大火坑。 黃金鋪地，琉璃照耀，明月寶珠（Maṇi）隨意顯現。 阿彌陀佛三昧（Samādhi）自然幽深清凈，眾生的業障甚至聽不到它的名字。 水鳥樹林都在說法，身心散亂容易被魔所侵擾。 阿彌陀佛大覺悟者是最好的醫生，對於眾生的煩惱賊寇善於調治。 懺悔清凈身中的十惡罪業，現在正是登上蓮花寶座的好時機。 隨心讚歎西方極樂世界 沙門惟休 述 阿彌陀佛的教法起源於西方極樂世界，正好傳到我們大唐。 在五濁惡世中倡導凈土法門，在三惡道上架起解脫的橋樑。 開示教法，唯有迅速及時，勸人以方便法門散播蓮花馨香。 在極樂世界從心中互相見到彼此，閻浮提的業障自然消亡。 修行人努力勸勉自己觀想佛，見到佛時就能往生到七寶蓮臺。 如果一念之間產生懷疑而不生信心，就會在三惡道中經歷萬劫輪迴。 凈土法門初入門時看似寬廣，但要求哀懺悔卻變得艱難。 爲了回報那些疑惑、誹謗凈土法門的人，請他們一起來這裡粉身碎骨看看。 阿彌陀佛的世界非常安樂，信奉的人都必須仔細審視。 雖然總體上都能見到佛的相好莊嚴之身，但其中要特別觀想佛的白毫相。 西方極樂世界的寶界廣闊莊嚴，遍佈七寶。
【English Translation】 English version The vows of Dharmākara (Dharmākara, the name of Amitābha Buddha when he was a Bodhisattva) in his causal stage are profound, and the compassionate vows of Śākyamuni (Śākyamuni, the historical Buddha) are inconceivable. Admonish the masses to constantly seek rebirth [in the Pure Land] without interruption, lest they waste the opportunity due to delayed aspiration. The forty-eight great vows are full of great compassion, only regretting that sentient beings are slow to recite the Buddha's name. Each vow hopes that sentient beings can be reborn [in the Pure Land], just in time for Amitābha (Amitābha, the Buddha of Infinite Light and Life) to appear. The spiral on the top of his head manifests millions of lights, and a pair of feet treads on lotus flowers. You only need to concentrate and diligently recite the Buddha's name, and the light of compassion will directly enter the home of the practitioner. Excellent! The taming master Śākyamuni, admonishes the masses to constantly uphold the Pure Land Dharma gate. So that the heavens praise in the sky, sentient beings' suffering ends, and they emerge from the heavy darkness. Those on the seat should quickly arouse Bodhicitta (Bodhicitta, the mind of enlightenment), and must delve deeply into the hundreds of Dharma gates. Listen to the true teachings of the compassionate Buddha, and now all those who study Buddhism should not hesitate or ponder. I urge you to diligently cultivate the path, deeply厭離(厭離,厭離) Jambudvīpa (Jambudvīpa, the continent where we live) this great fire pit. The ground is paved with gold, and the crystal shines, and the bright moon Maṇi (Maṇi, wish-fulfilling jewel) appears at will. Amitābha's Samādhi (Samādhi, meditative absorption) is naturally secluded and pure, and sentient beings' karmic obstacles do not even hear its name. The water birds and trees all speak the Dharma, and the scattered mind and body are easily invaded by demons. Amitābha, the great enlightened one, is the best doctor, and is good at treating the thieves of sentient beings' afflictions. Repent and purify the ten evil deeds in the body, now is the right time to ascend the lotus throne. Spontaneous Praise of the Western Pure Land Narrated by Śramaṇa (Śramaṇa, Buddhist monk) Weixiu Amitābha's teachings originated in the Western Pure Land, and it is right that they have been transmitted to our Great Tang Dynasty. In the world of the five turbidities, promote the Pure Land Dharma gate, and build a bridge of liberation on the three evil paths. The teachings are revealed quickly and promptly, and people are encouraged to spread the fragrance of lotus flowers with expedient means. In the Land of Ultimate Bliss, we see each other from the heart, and the karmic defilements of Jambudvīpa naturally disappear. Practitioners should strive to encourage themselves to visualize the Buddha, and when they see the Buddha, they will be reborn on the seven-jeweled lotus platform. If doubt arises in one thought and faith is not generated, one will experience kalpas (kalpas, eons) of reincarnation in the three evil paths. The initial entry into the Pure Land Dharma gate seems broad, but seeking repentance becomes difficult. To repay those who doubt and slander the Pure Land Dharma gate, please come here and see for yourselves. Amitābha's world is very peaceful and happy, and those who believe must carefully examine it. Although the Buddha's body with its majestic features can be seen in its entirety, special attention should be paid to visualizing the Buddha's white hair mark. The treasure realm of the Western Pure Land is vast and majestic, and is covered with seven treasures.
池臺盡化生 歡喜園中佛說法 無憂樹里鳥談經 觀音相好破諸邪 攝取蒼生入佛家 七日遣修極樂觀 觀成便得坐蓮花 無生極樂實堪求 同心往者莫悠悠 三昧忽然隨念得 觀音勢志是用流 西方凈土寶樓高 同心去者莫辭勞 一念正觀便即到 到時先上紫金橋
西方雜贊
竊見人間罪業多 然生自作亦教他 財色貪求則不樂 口中不肯念彌陀 口中終日恣胞鮮 斷他性命不矜憐 佛說怨仇無不報 三途還彼鑊湯煎 刀山萬刃自如銀 劍樹千峰霜雪新 猛焰炎爐常不息 口待閻浮食肉人 西方進道勝娑婆 緣無五欲及邪魔 成佛不勞諸善業 花臺端坐念彌陀 五濁眾生多退轉 不如唸佛往西方 到彼自然成正覺 還來苦海作津樑 法王普勸念彌陀 意在群生出愛河 上品花臺見慈主 到者皆因唸佛多 彌陀今欲十方游 幢幡寶蓋引前頭 菩薩空中為梵向 贊言極樂更何憂 迦陵頻伽色特最 復有孔雀鳥中王 晝夜連聲不休息 恒嘆眾生在苦方 寶樓寶閣寶連雲 寬地寬平百寶門 慈主當陽升寶坐 寶手恒招唸佛人 汝等碎身莫辭痛 無明散盡善牙生 惡業六塵自稱滅 逍遙極樂意遊行
【現代漢語翻譯】 現代漢語譯本 池塘和樓臺都化作了生命。 在歡喜園中，佛陀宣講佛法，在無憂樹下，鳥兒們談論經文。 觀音菩薩（Avalokiteśvara）的莊嚴法相能破除各種邪惡，攝取眾生進入佛門。 用七天的時間修行極樂觀想，觀想成功便能坐上蓮花寶座。 無生極樂世界確實值得追求，同心嚮往的人不要猶豫。 三昧（Samadhi，正定）忽然隨著念頭而得，觀音菩薩（Avalokiteśvara）和大勢至菩薩（Mahāsthāmaprāpta）的力量由此流淌。 西方凈土的寶樓高聳，同心前往的人不要怕辛苦。 一念之間正確觀想便能立即到達，到達時首先登上紫金橋。
西方雜贊
我看到人間罪業很多，這些罪業有的是自己造作，有的是教唆他人造作。 人們貪求錢財和美色，因此不快樂，口中也不肯唸誦阿彌陀佛（Amitābha）的名號。 人們終日放縱口腹之慾，宰殺動物，斷絕它們的性命，卻不憐憫。 佛陀說怨仇終將報應，死後將在三惡道（地獄、餓鬼、畜生）的鑊湯中煎熬。 刀山上的萬千刀刃看起來像銀子一樣，劍樹上的千座山峰像新下的霜雪一樣寒冷。 猛烈的火焰在炎熱的爐子里不停燃燒，等待著閻浮提（Jambudvīpa，我們所居住的這個世界）上吃肉的人。 在西方凈土修行比在娑婆世界（Sahā，充滿苦難的世界）殊勝，因為那裡沒有五欲（色、聲、香、味、觸）和邪魔。 在那裡成佛不需要辛勤地做各種善業，只需在蓮花臺上端坐唸誦阿彌陀佛（Amitābha）的名號。 五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁）的眾生容易退轉，不如唸佛往生西方凈土。 到達西方凈土自然就能成就正覺，然後返回充滿苦難的世間，作為度人的橋樑。 法王（佛）普遍勸導人們唸誦阿彌陀佛（Amitābha）的名號，目的是讓眾生脫離愛慾之河。 在上品蓮花臺上見到慈悲的阿彌陀佛（Amitābha），能到達那裡的人都是因爲念佛念得多。 阿彌陀佛（Amitābha）現在想要到十方世界遊歷，用幢幡寶蓋在前面引導。 菩薩在空中演奏梵樂，讚歎說極樂世界還有什麼可憂慮的呢？ 迦陵頻伽（Kalaviṅka，一種美妙的鳥）的顏色非常特別，還有孔雀，是鳥中的王者。 它們晝夜不停地發出聲音，總是嘆息眾生身處苦難之中。 寶樓、寶閣、寶殿連線到雲端，寬闊的地面平坦，有無數珍寶裝飾的大門。 慈悲的阿彌陀佛（Amitābha）在正對著陽光的地方升上寶座，用寶貴的手臂總是招呼唸佛的人。 你們就算粉身碎骨也不要覺得痛苦，無明（Avidyā，無知）消散殆盡，善的萌芽就會生長。 惡業和六塵（色、聲、香、味、觸、法）自然就會消滅，在極樂世界逍遙自在，心滿意足。
【English Translation】 English version Ponds and terraces all transform into life. In the Garden of Joy, the Buddha preaches the Dharma; under the Aśoka tree, birds discuss the scriptures. Avalokiteśvara's (Guanyin) auspicious appearance shatters all evils, gathering sentient beings into the Buddha's family. Spend seven days cultivating the utmost optimistic contemplation; upon successful contemplation, one can sit upon a lotus throne. The realm of non-birth and ultimate bliss is truly worth seeking; those who aspire with one heart should not hesitate. Samadhi (concentration) is suddenly attained with a thought; the power of Avalokiteśvara (Guanyin) and Mahāsthāmaprāpta flows from this. The jeweled towers of the Western Pure Land are tall; those who go with one heart should not complain of hardship. With one thought of correct contemplation, one arrives immediately; upon arrival, one first ascends the purple-gold bridge.
Miscellaneous Praises of the West
I see much sin in the human world, arising from one's own actions and from teaching others to do the same. People crave wealth and beauty, and thus are not happy; their mouths refuse to recite the name of Amitābha. People indulge their appetites all day long, slaughtering animals and cutting off their lives without pity. The Buddha says that grudges will inevitably be repaid; after death, they will be boiled in cauldrons in the three evil realms (hell, hungry ghosts, animals). The ten thousand blades of the knife mountain appear like silver; the thousand peaks of the sword tree are as fresh as new frost and snow. The fierce flames in the burning furnace never cease, awaiting the meat-eaters of Jambudvīpa (the world we live in). Advancing on the path in the Western Pure Land is superior to the Sahā world (a world full of suffering), because there are no five desires (form, sound, smell, taste, touch) or demons. Attaining Buddhahood there does not require laborious good deeds; one simply sits on a lotus platform and recites the name of Amitābha. Sentient beings in the five defilements (the five turbidities: of kalpa, views, afflictions, beings, and life) are prone to regression; it is better to recite the Buddha's name and be reborn in the Western Pure Land. Upon arriving in the Western Pure Land, one naturally attains perfect enlightenment, and then returns to the sea of suffering as a bridge to save others. The Dharma King (Buddha) universally exhorts people to recite the name of Amitābha, with the intention of helping sentient beings escape the river of desire. Meeting the compassionate Amitābha on the superior lotus platform, those who arrive there do so because they have recited the Buddha's name many times. Amitābha now wishes to travel to the ten directions, with banners and jeweled canopies leading the way. Bodhisattvas play Brahma music in the sky, praising that there is nothing to worry about in the Land of Ultimate Bliss. The Kalaviṅka (a mythical bird with a beautiful voice) is especially colorful, and there is also the peacock, the king of birds. They utter sounds day and night without rest, always lamenting that sentient beings are in a state of suffering. Jeweled towers, jeweled pavilions, and jeweled halls connect to the clouds; the wide ground is flat, with gates adorned with countless treasures. The compassionate Amitābha ascends the jeweled throne facing the sun, and always beckons those who recite the Buddha's name with his precious arms. Even if your body is crushed to pieces, do not feel pain; when ignorance (Avidyā) is completely dispelled, the sprouts of goodness will grow. Evil karma and the six dusts (form, sound, smell, taste, touch, and objects of mind) will naturally be extinguished, and one will roam freely in the Land of Ultimate Bliss, with a satisfied heart.
白毫光相甚分明 分身百億化群生 努力勤心多唸佛 西方聖眾自來迎 紫臺金閣真珠網 寶幢高顯出雲霄 但是有緣皆得往 連辟相將過法橋 子細推尋諸聖教 唸佛道理最能長 少用功夫亦成就 臨終聖眾自迎將 到彼西方安養界 快樂歡悅永無憂 唸唸唯加功德長 生老病死永長休 彼國眾生常快樂 三惡六道不曾聞 一念一時隨眾聽 聞一悟解百千門 西方凈土實堪停 若欲求生髮至誠 彌陀令遣稱名字 唯即專心盡一形 忽須唸佛莫悠悠 欲超苦海要船舟 稱名定是生安樂 永絕閻浮生死流 萬行之中為急要 迅速無過凈土門 不但本師金口說 十方諸佛共傳論 莫辭唸佛度朝朝 彌陀本願許相招 臨命終時生安樂 聞法悟解得逍遙 西方極樂樂轟轟 聞者回心願往生 道路未曾知遠近 慚荷如來親自迎 慈尊願力置西方 翠宇凋攜七寶莊 珊瑚散飾遍階砌 地布從金鬱鬱黃 冷冷德水布金沙 影雜祥雲碎錦霞 眾會莫言空法事 上方時復雨天花 彼土微風吹寶林 向籟千般運法音 師子坐邊調白玉 天人行處砌黃金 西方日長於一劫 蓮花開合甚分明 眾等佛念求三昧 紫金臺
【現代漢語翻譯】 現代漢語譯本 白毫光相非常分明，能分化成百億化身來度化眾生。 努力以勤奮的心多唸佛，西方極樂世界的聖眾自然會來迎接你。 紫色的樓臺和金色的閣樓，裝飾著真珠編織的網，寶幢高高聳立，直入雲霄。 只要是有緣之人，都可以前往，肩並肩地一起通過解脫之橋。 仔細推敲探尋諸佛的教誨，唸佛的道理最為殊勝。 只需少許功夫就能成就，臨終時聖眾自然會來迎接。 到達西方極樂安養世界，永遠快樂歡悅，沒有憂愁。 唸唸之間唯有功德增長，永遠擺脫生老病死的輪迴。 那個世界的眾生常常快樂，不曾聽聞三惡道和六道輪迴。 一念之間，隨時隨地聽聞佛法，聽聞一次就能領悟百千法門。 西方凈土確實值得停留，如果想要往生，就要發出至誠之心。 阿彌陀佛會派遣使者來接引稱念他名號的人，只要專心一意，終身奉行。 務必要念佛，不要懈怠，想要超越苦海，需要依靠法船。 稱念佛名必定能往生安樂世界，永遠斷絕在閻浮提（Jambudvipa，指我們所居住的這個世界）的生死輪迴。 在萬種修行方法中，唸佛最為緊要，沒有比往生凈土更迅速的法門。 這不僅是本師釋迦牟尼佛金口所說，也是十方諸佛共同宣揚的。 不要推辭每天唸佛，阿彌陀佛的本願是允許接引我們。 臨命終時往生安樂世界，聽聞佛法，領悟真諦，獲得逍遙自在。 西方極樂世界快樂無比，聽聞者都回心轉意，發願往生。 道路的遠近我們尚且不知，慚愧地承受著如來佛親自來迎接。 慈悲的佛以願力建立了西方極樂世界，用翠玉裝飾，用七寶建造。 珊瑚散落在臺階上，地面鋪滿了鬱鬱蔥蔥的黃金。 清涼的德水鋪著金沙，祥雲的影子和彩霞交織在一起。 大眾不要認為法事是空洞的，上方時常飄落天花。 那裡的微風吹拂著寶樹，發出各種各樣的聲音，宣揚佛法。 獅子座旁邊裝飾著白玉，天人行走的地方鋪砌著黃金。 在西方極樂世界，一天的時間相當於一個劫（kalpa，佛教時間單位），蓮花的開放和閉合非常分明。 大眾一心念佛，祈求證得三昧（samadhi，指禪定），到達紫金臺。
【English Translation】 English version The light of the white hair (Byakugo, a mark of the Buddha) is extremely clear, capable of manifesting hundreds of billions of incarnations to deliver sentient beings. Diligently and earnestly recite the Buddha's name, and the holy assembly of the Western Pure Land will naturally come to welcome you. Purple towers and golden pavilions, adorned with nets woven from pearls, with jeweled banners soaring high into the clouds. As long as one has affinity, they can go there, side by side, crossing the bridge of Dharma together. Carefully examine and explore the teachings of all Buddhas, the principle of reciting the Buddha's name is the most supreme. With just a little effort, one can achieve enlightenment, and at the end of life, the holy assembly will naturally come to welcome you. Arriving at the Western Pure Land of Bliss, one will be forever happy and joyful, without sorrow. In every thought, only merit increases, forever escaping the cycle of birth, old age, sickness, and death. The beings in that world are always happy, never hearing of the three evil paths and the six realms of reincarnation. In a single moment, at any time, listening to the Dharma, hearing it once can lead to the understanding of hundreds of thousands of Dharma gates. The Western Pure Land is indeed worth staying in; if you wish to be reborn there, you must generate sincere faith. Amitabha Buddha will send messengers to welcome those who recite his name, just be single-minded and devoted throughout your life. Be sure to recite the Buddha's name, do not be lazy; if you want to transcend the sea of suffering, you need to rely on the Dharma boat. Reciting the Buddha's name will surely lead to rebirth in the Land of Bliss, forever cutting off the cycle of birth and death in Jambudvipa (the world we live in). Among all practices, reciting the Buddha's name is the most urgent; there is no faster path than rebirth in the Pure Land. This is not only spoken from the golden mouth of our teacher Shakyamuni Buddha, but also proclaimed by all Buddhas in the ten directions. Do not refuse to recite the Buddha's name every day, Amitabha Buddha's original vow is to allow us to be welcomed. At the end of life, be reborn in the Land of Bliss, hear the Dharma, understand the truth, and attain liberation. The Western Land of Ultimate Bliss is extremely joyful, those who hear it turn their hearts and vow to be reborn there. We do not yet know the distance of the road, and we are ashamed to be personally welcomed by the Tathagata (another name for the Buddha). The compassionate Buddha established the Western Pure Land with his vows, adorned with emerald and built with seven treasures. Coral is scattered on the steps, and the ground is covered with lush gold. Cool virtuous water is covered with golden sand, and the shadows of auspicious clouds are intertwined with colorful clouds. The assembly should not think that the Dharma service is empty; heavenly flowers often fall from above. The gentle breeze there blows through the jeweled trees, emitting various sounds, proclaiming the Dharma. Next to the lion throne is decorated with white jade, and the place where the heavenly beings walk is paved with gold. In the Western Pure Land, one day is equivalent to a kalpa (an aeon in Buddhist cosmology), and the opening and closing of the lotus flowers are very clear. The assembly should focus on Buddha-remembrance, seeking samadhi (a state of meditative consciousness), and reaching the purple-gold platform.
上有真名 如來說教廣無邊 大小隨機度有緣 八萬四千皆解脫 速疾無過唸佛門 彌陀壽量實無涯 光照無礙照恒沙 一一蒙光皆攝受 生生長坐寶蓮花 蓮花菡萏滿西方 池中鳧雁及鴛鴦 一一聲聲皆說法 花花莖莖盡飛香 空中花雨亂盤迴 珊瑚地上散成臺 風吹落葉葉飛去 吹去萎花花更來 六情妄相遍攀緣 三昧無由得現前 勤勤光斬無明賊 急急相將上寶蓮 彌陀名字不思議 聞之罪滅眾應知 但有稱名生凈剎 總須深信勿懷疑 此界一人唸佛名 西方便有一蓮生 但使一坐常不退 一花直到此間迎 清凈池水照蓮臺 森森寶剎照天開 巍巍慈主常微笑 人人攝取往生來 莫怪頻頻相苦勸 見人往盡無往常 若得唸佛深三昧 不怕當來平等王 千重香樹萬重香 光映池中七寶沙 寶沙涌出摩尼水 水流隨處凈無瑕 帝青珠網紫金光 照出恒沙七寶堂 一一花生諸佛國 聲聲讚歎彼西方 琉璃地上紫金山 飛彩流霞映世間 五濁眾生多熱惱 西方凈土甚清閑 七寶池裡有花臺 彌陀殿內放光開 汝等眾生勤唸佛 盡生三界往生來 西方世界甚為精 憶念專心仰寶城 為能相觀功深遠
【現代漢語翻譯】 現代漢語譯本 如來說教廣闊無邊，根據眾生根器大小隨機度化有緣之人。 八萬四千法門都能使人解脫，但最快速的莫過於唸佛法門。 阿彌陀佛（Amitabha）的壽命實際上是無盡的，他的光明照耀無礙，照遍恒河沙數世界。 每一個被佛光照耀的人都會被接引，生生世世安坐于珍寶蓮花之上。 西方極樂世界蓮花盛開，池塘中有野鴨、大雁和鴛鴦。 它們發出的每一種聲音都在說法，每一朵蓮花、每一根花莖都散發著芬芳。 空中的花雨紛紛飄落，在珊瑚地上堆積成臺。 風吹落葉，落葉飛去；吹去凋謝的花朵，新的花朵又會綻放。 六根（眼、耳、鼻、舌、身、意）的妄想不停地攀緣外境，禪定（Samadhi）無法顯現。 要勤奮地用佛光斬斷無明煩惱，趕緊一同登上珍寶蓮臺。 阿彌陀佛（Amitabha）的名號不可思議，聽聞者罪業消滅，大眾應當知曉。 只要唸佛名號就能往生凈土，務必要深信不疑。 此世界有一人唸佛名號，在西方極樂世界便會生出一朵蓮花。 只要一旦坐上蓮花永不退轉，這朵蓮花就會來到此世迎接你。 清凈的池水照耀著蓮花寶座，莊嚴的佛國剎土照亮天空。 巍峨的阿彌陀佛（Amitabha）常常面帶微笑，接引每一個人往生極樂世界。 不要奇怪我為何頻頻苦口婆心地勸說，因為見到往生的人很多，沒有誰是例外。 如果能夠得到唸佛的甚深禪定（Samadhi），就不怕將來面對閻羅王。 千重香樹，萬重香氣，光芒映照在池中七寶鋪成的沙地上。 寶沙中涌出摩尼寶珠般的水，水流經之處都清凈無瑕。 帝青色的珠網閃耀著紫金色的光芒，照耀出恒河沙數般的七寶殿堂。 每一朵蓮花都化生出諸佛的國度，聲聲讚歎那美好的西方極樂世界。 琉璃地面上聳立著紫金山，絢麗的彩霞映照著世間。 五濁惡世的眾生多有熱惱，西方凈土非常清凈安閑。 七寶池裡有蓮花臺，阿彌陀佛（Amitabha）的宮殿內放出光明。 你們這些眾生要勤奮唸佛，都能脫離三界，往生極樂世界。 西方極樂世界非常美好，憶念它，專心仰望那珍寶之城。 爲了能夠互相觀照，修行功德才能更加深遠。
【English Translation】 English version The Tathagata's (如來) teachings are vast and boundless, delivering sentient beings according to their capacity and karmic connections. Eighty-four thousand Dharma doors all lead to liberation, but the quickest is none other than the practice of reciting the Buddha's name. Amitabha's (阿彌陀佛) lifespan is truly infinite, his light shines unobstructed, illuminating countless worlds like the sands of the Ganges. Each being illuminated by his light will be received, sitting eternally upon a precious lotus flower. Lotus flowers bloom profusely in the Western Pure Land, with ducks, geese, and mandarin ducks in the ponds. Every sound they make proclaims the Dharma, every lotus flower and stem emits fragrance. Floral rain falls from the sky, accumulating into terraces on the coral ground. The wind blows away fallen leaves, and as withered flowers are blown away, new flowers bloom again. The deluded perceptions of the six senses (眼, 耳, 鼻, 舌, 身, 意) constantly cling to external objects, making it impossible for Samadhi (三昧) to manifest. Diligently use the Buddha's light to斬斷 the賊 of ignorance, and quickly ascend together to the precious lotus platform. Amitabha's (彌陀) name is inconceivable; hearing it eradicates sins, as all should know. Simply by reciting his name, one is born in the Pure Land; one must have deep faith and no doubt. When one person in this world recites the Buddha's name, a lotus flower blooms in the Western Pure Land. As long as one sits there and never regresses, that flower will come to this world to welcome you. The pure pond water reflects the lotus throne, and the majestic Buddha-land shines brightly in the sky. The dignified and compassionate Buddha (慈主) always smiles, receiving everyone for rebirth in the Pure Land. Do not be surprised that I repeatedly and earnestly exhort you, for I have seen many reborn there, and none are exceptions. If one can attain deep Samadhi (三昧) through reciting the Buddha's name, one need not fear the King of Equality (平等王) in the future. Thousands of fragrant trees, myriad fragrances, the light reflects on the seven-jeweled sand in the pond. Mani-jewel-like water springs forth from the precious sand, flowing everywhere, pure and flawless. The indigo pearl net shines with golden light, illuminating countless seven-jeweled halls. Each lotus flower gives rise to Buddha-lands, voices praising that wonderful Western Land. On the lapis lazuli ground stands a purple-gold mountain, with flying colors and flowing clouds illuminating the world. Sentient beings in the five defilements (五濁) suffer much affliction, while the Western Pure Land is peaceful and serene. In the seven-jeweled pond is a lotus platform, and within Amitabha's (彌陀) palace, light shines forth. You sentient beings should diligently recite the Buddha's name, and all can escape the three realms and be reborn in the Pure Land. The Western World is extremely refined, remember it, and wholeheartedly look up to that precious city. In order to observe each other, the merit of practice can be more profound.
蓮花會裡證無生
善道和上 西方贊
觀彼彌陀極樂界 廣大寬平眾寶城 四十八愿莊嚴起 超諸佛剎最為精 本國他方大海眾 窮劫算數不知名 普勸歸西同彼會 恒沙三昧自然成 無生寶國永無常 一一寶流無數光 行者須心常對目 勝神踴躍入西方 寶池寶色寶光飛 一一光成無數臺 臺中寶樓千萬億 臺側百億寶幢圍 寶樹寶林諸寶樹 寶花寶葉寶根莖 或有千寶分林異 或有百寶共成行 行行相當葉相次 色各不同光亦然 等量齊高三十萬 枝葉相觸說無因 寶池寶岸寶金沙 寶葉寶渠寶蓮花 十二由旬皆正等 寶羅寶網寶欄遮 德水分流尋寶樹 間波睹樂證怖怕 寄語有緣同行者 努力翻迷還本家 彌陀本願花王坐 一切眾寶以為城 臺上四幢張寶漫 彌陀獨坐顯真形 彌陀身心遍法界 影現眾生心想中 是故勸汝常觀察 依心起想表真容 寶容寶□臨花坐 心開見波國莊嚴 寶樹三身花遍滿 風鈴樂響與文同 彌陀身色如金山 相好光明照十方 唯有唸佛蒙光攝 當知本願最為強 十方如來舒舌證 專稱名號至西方 到彼花間妙法 十地願行自然彰 法界傾遙如轉蓬 化
【現代漢語翻譯】 現代漢語譯本 『蓮花會裡證無生』
『善導和尚 西方贊』
觀想那阿彌陀佛（Amitabha）的極樂世界，廣大寬闊，如眾寶匯聚而成的城池。 四十八大愿由此莊嚴興起，超越所有佛國凈土，最為殊勝精妙。 無論是本國還是他方世界，大海般的眾生，窮盡劫數也無法計算其名。 普遍勸導大家歸向西方極樂世界，加入蓮花法會，恒河沙數般的三昧自然成就。 無生無滅的珍寶國度永恒不變，每一道寶光都流淌著無數的光芒。 修行之人須用心常常見到此景，殊勝之神歡欣踴躍地進入西方極樂世界。 珍寶池、珍寶色、珍寶光芒飛舞，每一道光芒都化成無數的蓮花臺。 蓮花臺中，珍寶樓閣有千萬億座，蓮花臺側，百億珍寶幢幡圍繞。 珍寶樹、珍寶林，各種珍寶樹木，珍寶花、珍寶葉、珍寶根莖。 有的用千種珍寶區分林木的差異，有的用百種珍寶共同構成行列。 行列之間相互對應，樹葉之間依次排列，顏色各不相同，光芒也各異。 等同衡量，高度達到三十萬由旬（yojana），枝葉相互觸碰，宣說著無因之法。 珍寶池、珍寶岸、珍寶金沙，珍寶葉、珍寶渠、珍寶蓮花。 十二由旬都完全相等，珍寶羅網、珍寶欄桿遮蔽。 功德之水分流，尋繞珍寶樹木，在水波之間，領悟快樂，證得無所畏懼。 寄語有緣一同修行的同伴，努力從迷惑中醒悟，返回本來的家園。 阿彌陀佛（Amitabha）以本願力端坐于花王之座，一切眾寶構成城池。 蓮花臺上，四座寶幢張掛著珍寶幔帳，阿彌陀佛（Amitabha）獨自端坐，顯現真實形相。 阿彌陀佛（Amitabha）的身心遍佈法界，身影顯現在眾生的心念之中。 因此勸導你們常常觀察，依隨心念生起觀想，顯現阿彌陀佛（Amitabha）的真實容貌。 珍寶容顏，珍寶笑容，端坐在蓮花之上，心開意解，見到極樂國土的莊嚴。 珍寶樹顯現三身，珍寶花遍滿，風鈴的樂聲與經文的意義相合。 阿彌陀佛（Amitabha）的身色如同金山，相好光明照耀十方。 唯有唸佛之人，蒙受佛光攝取，應當知道本願的力量最為強大。 十方如來舒展廣長舌相，為此作證，專心稱念阿彌陀佛（Amitabha）名號，就能往生西方極樂世界。 到達彼國，在蓮花之間聽聞微妙佛法，十地菩薩的願行自然彰顯。 法界傾斜搖動，如同旋轉的蓬草，化
【English Translation】 English version 'Attaining Non-Birth in the Lotus Assembly'
'Master Shandao's Praise of the West'
Contemplate that Amitabha's (Amitabha) Land of Ultimate Bliss, vast and wide, like a city made of assembled treasures. The Forty-Eight Great Vows arise from this adornment, surpassing all Buddha lands, being the most supreme and exquisite. Whether from this country or other worlds, the multitude of beings like a great ocean, exhausting kalpas cannot count their names. Universally exhorting everyone to return to the Western Land of Ultimate Bliss, joining the Lotus Assembly, samadhis like the Ganges sands will naturally be attained. The treasure land of non-birth and non-death is eternally unchanging, each stream of treasure flowing with countless lights. Practitioners must use their minds to constantly see this scene, the supreme spirit joyfully entering the Western Land of Ultimate Bliss. Treasure ponds, treasure colors, treasure lights fly, each light transforming into countless lotus platforms. In the lotus platforms, there are trillions of treasure pavilions, on the sides of the lotus platforms, hundreds of billions of treasure banners surround. Treasure trees, treasure forests, various treasure trees, treasure flowers, treasure leaves, treasure roots and stems. Some use thousands of treasures to distinguish the differences in the forests, some use hundreds of treasures to jointly form rows. Rows correspond to each other, leaves are arranged in sequence, colors are different, and the lights are also different. Equally measured, the height reaches three hundred thousand yojanas (yojana), branches and leaves touch each other, proclaiming the Dharma of no cause. Treasure ponds, treasure shores, treasure golden sands, treasure leaves, treasure canals, treasure lotus flowers. Twelve yojanas are all completely equal, treasure nets, treasure railings shield. The water of merit flows, seeking around the treasure trees, in the waves, understanding joy, attaining fearlessness. Words to those who are destined to practice together, strive to awaken from delusion and return to your original home. Amitabha (Amitabha) sits on the lotus king's seat by the power of his original vow, all treasures forming a city. On the lotus platform, four treasure banners hang treasure curtains, Amitabha (Amitabha) sits alone, revealing his true form. Amitabha's (Amitabha) body and mind pervade the Dharma Realm, his image appearing in the minds of sentient beings. Therefore, exhort you to constantly observe, follow the mind to generate contemplation, revealing Amitabha's (Amitabha) true appearance. Treasure face, treasure smile, sitting on the lotus, the mind opens and understands, seeing the adornment of the Land of Ultimate Bliss. Treasure trees manifest the three bodies, treasure flowers are everywhere, the sound of wind chimes matches the meaning of the scriptures. Amitabha's (Amitabha) body color is like a golden mountain, his marks and lights illuminate the ten directions. Only those who recite the Buddha's name are received by the Buddha's light, it should be known that the power of the original vow is the strongest. The Tathagatas of the ten directions extend their broad and long tongues to testify to this, wholeheartedly reciting Amitabha's (Amitabha) name, one can be reborn in the Western Land of Ultimate Bliss. Arriving in that country, hearing the wonderful Dharma among the lotuses, the vows and practices of the ten bhumis of Bodhisattvas will naturally manifest. The Dharma Realm tilts and shakes, like a rotating tumbleweed, trans
佛雲集滿虛空 普勸有緣常憶念 永絕胞胎證六通 正座跏趺入三昧 想心來心至西方 睹見彌陀極樂界 地上虛空七寶莊 彌陀身量極無邊 重勸眾生觀小身 丈六八尺隨機現 圓光等示化前真 上輩上行上根人 求生凈土等貪嗔 就行差別分三品 五門相續助三因 一日七日專精進 畢命乘臺出六塵 慶哉難逢今得遇 永證無為法性身 中輩中行中根人 一日齋戒處金蓮 孝養父母教迴向 為說西方快樂因 佛與聲聞眾來集 直到彌陀花座邊 百寶花籠經七日 三品蓮開證小真 下輩下行下根人 十惡五逆等貪嗔 四重偷僧謗正法 未曾慚愧悔前愆 終日苦相皆雲集 地獄猛火罪人前 忽遇往生善知識 急勸專稱彼佛名 化佛菩薩尋聲到 念一頃心入寶蓮 三花障重開多劫 於時始發菩提因 樂何諦事難思議 無遇菩薩為同學 性海如來儘是師 渴聞般若絕思漿 念服無生即斷饑 一切莊嚴皆法說 無心領納自然知 七覺花池隨意入 八背凝神會一枝 彌陀心水沐身頂 觀音大聖與衣披 欲然勝空游法界 須臾授記號無為 如此道遙快樂處 人今不去待何時
慈愍三藏 西方贊
釋迦
{ "translations": [ "現代漢語譯本", "諸佛聚集充滿虛空，", "普遍勸告有緣之人常常憶念（阿彌陀佛），", "永遠斷絕輪迴胞胎，證得六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。", "端正地結跏趺坐進入禪定，", "觀想自己的心前往西方極樂世界，", "親眼看見阿彌陀佛（Amitabha）的極樂凈土，", "地上虛空都以七寶莊嚴。", "阿彌陀佛（Amitabha）的身量極其廣大無邊，", "再次勸告眾生觀想較小的身形，", "丈六金身或八尺金身，隨著眾生的根器隨機顯現，", "（阿彌陀佛的）圓光等同於示現化身前的真身。", "上輩往生者是上等根器之人，", "他們求生凈土的心如同貪嗔之心一樣強烈。", "就修行上的差別分為上中下三品，", "以五門（禮拜門、讚歎門、作愿門、觀察門、迴向門）相續不斷地輔助信願行三因。", "一日到七日專心精進修行，", "臨命終時乘著蓮臺脫離六塵（色、聲、香、味、觸、法）的束縛。", "慶幸啊，如此難得的機會如今得以遇到，", "永遠證得無為的法性之身。", "中輩往生者是中等根器之人，", "他們一日持齋戒，安住于金蓮之中。", "孝養父母，並將功德迴向往生凈土，", "為父母解說西方極樂世界的快樂之因。", "佛（Buddha）與聲聞弟子們前來聚集，", "一直護送亡者到達阿彌陀佛（Amitabha）的蓮花座邊。", "百寶蓮花籠罩七日，", "三品蓮花開放，證得較小的真如。", "下輩往生者是下等根器之人，", "他們造作十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）、五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）等罪業，充滿貪嗔。", "犯下四重罪（殺、盜、淫、妄），偷盜僧物，誹謗正法，", "不曾慚愧，懺悔過去的罪過。", "臨終時各種痛苦的景象都顯現出來，", "地獄的猛火就在罪人面前。", "忽然遇到勸人往生的善知識，", "急切地勸導他們專心稱念阿彌陀佛（Amitabha）的名號。", "化佛（Nirmanakaya Buddha）和菩薩（Bodhisattva）循著聲音前來，", "在一念頃，心就進入寶蓮之中。", "三花（蓮花）的阻礙很重，需要經過多劫才能開放，", "那時才開始發起菩提心。", "極樂世界的真諦是難以思議的，", "（往生者）沒有其他菩薩（Bodhisattva）作為同學，", "自性之海中的如來（Tathagata）都是老師。", "渴望聽聞般若智慧，斷絕思慮的漿水，", "唸誦無生之法，就能斷除飢餓。", "一切莊嚴都是佛法的演說，", "不用刻意領會，自然就能明白。", "隨意進入七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支）的蓮花池，", "以八背舍（內有色想觀外色、內無色想觀外色、凈解脫身作證具足住、超一切色想滅有對想不思惟種種想入無邊空空無邊處具足住、超一切空無邊處入無邊識識無邊處具足住、超一切識無邊處入無所有無所有處具足住、超一切無所有處入非想非非想處具足住、滅受想）凝神，領會其中一枝。", "用阿彌陀佛（Amitabha）的心水沐浴身頂，", "觀音（Avalokitesvara）大士給予披上衣服。", "想要自在地在空中游曆法界，", "須臾之間就被授記，名號為無為。", "如此逍遙快樂的地方，", "人們現在不去，還要等待何時？", "慈愍三藏（Cimin Sanzang） 《西方贊》", "釋迦（Sakyamuni）", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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慈心遍法界 蠢動含識普皆憐 意欲化令皆解脫 眾生罪業共無緣 所以總教歸凈土 彌陀宿昔有緣因 非但娑婆人獨往 他方去者亦無邊 彌陀攝化無厭定 悲心常繞世間行 但有傾誠能唸佛 毫光直照目前明 十方世界微塵眾 同時命盡愿皆生 計彼眾生心樂欲 分身遍佈一時迎 觀彼彌陀與眷屬 久于曩劫植洪因 凡聖等皆同相好 人天一種紫金身 寶樹寶樓飛寶閣 寶池寶地寶成蓮 地及虛空賢聖滿 花中總是化生子 彌陀道成經十劫 眾生皆愿往西方 菩薩聲聞非算數 五通賢者豈能量 彼國人居不退地 永超生死斷無常 九品花開隨早脫 端然取證亦何妨 菩薩道成皆為物 眾生未熟道成難 為是化緣兜率住 時時向下諦心觀 人年八萬方成道 三會逢緣證涅槃 具共迴心生凈土 臨時隨意往來看 十方三界恒沙佛 功德圓滿等無瑕 寶國莊嚴皆一種 要于極樂共咨嗟 但有聞名皆顛往 定名解脫得非賒 如來不滅歸圓寂 遣行舍利遍三千 寶塔浮圖建形象 禮念香焚百和煎 菩薩妙行雖無量 當知唸佛最為先 乘此因緣生凈土 須臾即至世尊前 三藏微言真聖教 難逢難過亦難逢
【現代漢語翻譯】 現代漢語譯本 以慈悲之心遍佈整個法界（dharma-dhātu，宇宙），憐憫所有有意識的生命。 希望引導他們全部解脫，使眾生的罪業與我們毫無瓜葛。 所以總的教導是迴歸凈土（Pure Land），阿彌陀佛（Amitābha Buddha）在過去世就與我們結下了因緣。 不僅僅是娑婆世界（Sahā World）的人可以往生，其他世界去往凈土的人也數不勝數。 阿彌陀佛攝受教化眾生永不厭倦，以慈悲之心常在世間行走。 只要真心誠意地念佛，阿彌陀佛的毫光就會直接照亮你的眼前。 十方世界如微塵般眾多的眾生，如果同時壽命終結，都發愿往生凈土。 考慮到這些眾生的心之所向，阿彌陀佛會分身遍佈各處，在同一時間迎接他們。 觀想阿彌陀佛及其眷屬，他們在久遠的過去就已經種下了深厚的善因。 凡夫和聖人看起來都一樣莊嚴美好，人和天人都呈現出紫金色的身軀。 凈土中有寶樹、寶樓、飛閣，還有寶池、寶地和寶蓮。 地上和虛空中都充滿了賢聖，蓮花中都是化生出來的。 阿彌陀佛成道已經十劫（kalpa，佛教時間單位）之久，眾生都希望往生西方凈土。 菩薩（Bodhisattva）和聲聞（Śrāvaka）的數量無法計算，具有五神通的賢者又怎麼能夠衡量呢？ 在凈土中的人居住在不退轉之地，永遠超越生死輪迴，斷絕無常。 隨著品位的不同，九品蓮花次第開放，安然證得果位又有什麼妨礙呢？ 菩薩成就道業都是爲了利益眾生，如果眾生沒有成熟，成就道業就很難。 因此菩薩會住在兜率天（Tuṣita Heaven），時時向下仔細觀察。 人間八萬歲時才成道，在三次法會中遇到機緣證得涅槃（Nirvana）。 共同發願迴向往生凈土，到那時可以隨意來往。 十方三界如恒河沙數般眾多的佛，他們的功德圓滿，沒有瑕疵。 所有佛國的莊嚴都一樣，要在極樂世界共同讚歎。 只要聽到阿彌陀佛的名號，都會欣然前往，確定能夠解脫，不會遲疑。 如來（Tathāgata）不滅而歸於圓寂，留下舍利遍佈三千大千世界。 建造寶塔和浮圖來供奉佛像，用禮拜、唸誦和焚香來供養。 菩薩的妙行雖然無量無邊，但要知道唸佛是最為重要的。 憑藉這個因緣往生凈土，頃刻之間就能到達世尊（Lokajyestha）面前。 三藏（Tripiṭaka）的精妙語言是真正的聖教，難以遇到，不可錯過，實在難得。
【English Translation】 English version With a compassionate heart pervading the entire dharma-dhātu (universe), I pity all sentient beings. I wish to guide them all to liberation, so that the sins of sentient beings have nothing to do with us. Therefore, the general teaching is to return to the Pure Land, Amitābha Buddha having formed karmic connections with us in past lives. Not only can people from the Sahā World be reborn there, but countless others from other worlds also go to the Pure Land. Amitābha Buddha tirelessly receives and transforms sentient beings, constantly walking in the world with a compassionate heart. As long as you sincerely recite the Buddha's name, Amitābha's radiant light will directly illuminate your eyes. If the countless sentient beings in the ten directions, like dust particles, simultaneously reach the end of their lives, may they all vow to be reborn in the Pure Land. Considering the desires of these sentient beings, Amitābha Buddha will manifest himself everywhere, welcoming them at the same time. Contemplate Amitābha Buddha and his retinue, who have planted deep roots of goodness in the distant past. Ordinary people and saints all appear equally dignified and beautiful, and humans and gods all exhibit purple-golden bodies. In the Pure Land, there are precious trees, precious buildings, and flying pavilions, as well as precious ponds, precious lands, and precious lotuses. The ground and the sky are filled with sages and saints, and the lotuses are always filled with beings born by transformation. Amitābha Buddha has attained enlightenment for ten kalpas (Buddhist unit of time), and all sentient beings wish to be reborn in the Western Pure Land. The number of Bodhisattvas and Śrāvakas cannot be calculated, and how can the wise ones with the five supernormal powers be measured? Those in the Pure Land reside in the state of non-retrogression, forever transcending the cycle of birth and death, and severing impermanence. As the lotus flowers of the nine grades bloom in succession according to one's level, what harm is there in peacefully attaining enlightenment? Bodhisattvas attain the path for the benefit of all beings; if beings are not mature, it is difficult to attain the path. Therefore, Bodhisattvas reside in Tuṣita Heaven, constantly observing downwards with attentive minds. One attains the path at the age of eighty thousand in the human realm, encountering the opportunity to attain Nirvana in three assemblies. Together, let us vow to dedicate our merits to be reborn in the Pure Land, and then we can come and go as we please. The Buddhas in the ten directions and the three realms, as numerous as the sands of the Ganges, have perfect merits and are without flaws. The adornments of all Buddha lands are the same, and we should praise them together in the Land of Ultimate Bliss. As long as one hears the name of Amitābha Buddha, they will gladly go there, and liberation is assured without delay. The Tathāgata does not perish but returns to perfect stillness, leaving relics throughout the three thousand great thousand worlds. Build pagodas and stupas to enshrine the Buddha's image, and make offerings with worship, recitation, and burning incense. Although the wonderful practices of Bodhisattvas are immeasurable, know that reciting the Buddha's name is the most important. Relying on this cause and condition to be reborn in the Pure Land, one can reach the presence of the World Honored One (Lokajyestha) in an instant. The subtle words of the Tripiṭaka are the true sacred teachings, difficult to encounter, not to be missed, and truly rare.
動經恒沙河劫數 知有西方凈土門 一念須心出生死 終身不退佛迎魂 觀音救攝多便便 神通變化實難思 或復轉身成正覺 或為侍者現師資 眾生樂欲心非一 隨緣六道應時宜 勸喻總將歸凈土 咸令見佛證無為 勢至住在彌陀國 報得無比紫金身 為度眾生來此界 現形同此世間人 憐慜火宅燒然苦 隨緣六道強勾牽 送向西方安隱地 遣于生死斷因緣 西方凈土諸賢聖 神通自在更無過 一念相隨游佛剎 凡經劫數幾恒河 十方世界皆供養 同時說法一時聽 微塵世界恒沙佛 六通神用豈知名 聞彼彌陀安樂國 總皆渴仰致丁寧 況及凡夫流浪者 不求解脫出塵榮 十方三世聲間眾 窮劫算數豈能知 諸佛如來方便化 咸令至果斷貪癡 指示西方安樂國 聞名皆恨往生遲 解脫之人皆愿樂 凡夫不去欲何為
西方極樂贊
釋法照述
善哉法將功能觀 睹見彌陀寶網𩊭 諸佛凈剎從心現 眾生常須向里看 彌陀住在紫金樓 十方菩薩聖人游 一念他方聞妙法 長辭苦海更何憂 悲嗟苦海實增多 唯須志意念彌陀 晝夜傾心常住想 臨終一念出娑婆 閻浮穢惡不堪停 為有然
【現代漢語翻譯】 現代漢語譯本 動經恒沙河劫數，得知有西方凈土的法門。 只要一念之間真心向佛，就能脫離生死輪迴，終身不退轉，佛陀會親自迎接你的靈魂。 觀音（Avalokiteśvara）菩薩救助攝引眾生非常方便，其神通變化實在難以思議。 有時化身成佛，有時又作為侍者顯現師長的身份。 眾生的喜好和慾望各不相同，菩薩隨順因緣在六道中應時施教。 勸導他們最終都歸向凈土，使他們都能見到佛，證得無為的境界。 勢至（Mahāsthāmaprāpta）菩薩住在彌陀（Amitābha）佛國，報得無比的紫金身。 爲了度化眾生來到這個世界，顯現的形象與世間人相同。 憐憫眾生在火宅中被焚燒的痛苦，隨順因緣在六道中強力救拔牽引。 將他們送到西方安穩的凈土，使他們斷絕生死輪迴的因緣。 西方凈土的諸位賢聖，神通自在，沒有誰能超過他們。 一念之間就能跟隨他們遊歷各個佛剎，所經歷的劫數多如恒河沙數。 在十方世界同時進行供養，同時聽聞佛法。 微塵數的世界裡有恒河沙數的佛，他們的六神通妙用，哪裡是用言語可以形容的呢？ 聽到阿彌陀（Amitābha）佛的安樂國土，都非常渴望仰慕，並慇勤懇切地希望往生。 更何況是那些流浪生死的凡夫，如果不求解脫，又怎能脫離塵世的榮華呢？ 十方三世所有聲聞眾，窮盡劫數也難以知曉諸佛如來的方便教化，使他們都能證得佛果，斷除貪嗔癡。 指示西方安樂國土，聽到阿彌陀佛的名號，都後悔往生太遲。 已經解脫的人都心生歡喜，凡夫不去，又能去哪裡呢？
西方極樂贊
釋法照 述
善哉，法將的功能真是不可思議，能親眼見到阿彌陀佛的寶網交織。 諸佛的清凈剎土都從心中顯現，眾生應當常常向內心觀照。 阿彌陀佛住在紫金樓閣中，十方菩薩和聖人都在那裡遊歷。 一念之間就能在他方聽聞微妙的佛法，永遠告別苦海，還有什麼可憂慮的呢？ 悲嘆苦海實在太多了，唯有專心致志地念誦阿彌陀佛。 晝夜傾心，常常保持憶念阿彌陀佛的念頭，臨終一念就能脫離娑婆（Saha）世界。 閻浮（Jambudvīpa）提世界污穢醜惡，難以停留，因為有阿彌陀佛的願力加持。
【English Translation】 English version Having moved through kalpas (aeons) as numerous as the sands of the Ganges River, one comes to know the gateway to the Pure Land of the West. With a single thought of sincere devotion, one can escape the cycle of birth and death; for those who never regress, the Buddha will personally welcome their souls. Avalokiteśvara (觀音) Bodhisattva's rescue and guidance are exceedingly convenient; his supernatural transformations are truly inconceivable. Sometimes he transforms into a Buddha, and sometimes he appears as an attendant, manifesting the role of a teacher. The joys and desires of sentient beings are not uniform; he adapts to the circumstances in the six realms, responding appropriately. He exhorts them all to return to the Pure Land, enabling them all to see the Buddha and attain the state of non-action (wuwei, 無為). Mahāsthāmaprāpta (勢至) Bodhisattva dwells in the Buddha-land of Amitābha (彌陀), having attained an unparalleled body of purple gold. To liberate sentient beings, he comes to this world, appearing in a form similar to that of people in this world. He pities the suffering of beings burning in the fiery house, forcefully hooking and pulling them in the six realms according to their affinities. He sends them to the peaceful land of the West, severing the causes and conditions of their cycle of birth and death. The sages and saints of the Western Pure Land possess supernatural powers and freedom, surpassing all others. In a single thought, one can follow them to travel through various Buddha-lands, experiencing kalpas as numerous as the sands of the Ganges. They make offerings simultaneously in the ten directions and listen to the Dharma at the same time. In worlds as numerous as dust motes, there are Buddhas as numerous as the sands of the Ganges; how can their six supernatural powers and functions be described? Upon hearing of Amitābha (彌陀) Buddha's Land of Bliss, all are filled with longing and earnestly desire to be reborn there. How much more so should ordinary beings adrift in samsara seek liberation and escape the glory of the mundane world? The assembly of śrāvakas (聲聞) in the ten directions and three periods of time cannot be fully known even by counting for endless kalpas; the Buddhas and Tathāgatas skillfully transform, enabling all to attain Buddhahood and sever greed, anger, and delusion. They point to the Land of Bliss in the West; upon hearing its name, all regret that their rebirth there is delayed. Those who are liberated all rejoice, but where else can ordinary beings go if not there?
Praise of the Western Land of Ultimate Bliss
Composed by Śramaṇa Fāzhào (釋法照)
Excellent, the function of the Dharma General is truly inconceivable; one can personally see the interwoven jeweled nets of Amitābha Buddha. The pure lands of all Buddhas manifest from the mind; sentient beings should constantly look inward. Amitābha Buddha dwells in a purple-gold pavilion, where Bodhisattvas and sages from the ten directions roam. In a single thought, one can hear the wonderful Dharma in other lands, forever bidding farewell to the sea of suffering; what else is there to worry about? Alas, the sea of suffering is truly vast; one must single-mindedly recite Amitābha Buddha's name. Day and night, with all your heart, constantly maintain the thought of Amitābha Buddha; at the moment of death, a single thought will lead you out of the Saha (娑婆) world. The Jambudvīpa (閻浮) world is filthy and unpleasant, difficult to stay in, because there is the power of Amitābha Buddha's vows.
燒萬丈坑 急手專心念彼佛 彌陀寶界悟無生 極樂門中七寶池 花開蓮色紫金暉 暫念彌陀登寶臺 須臾不覺證無為 碧玉樓前七寶臺 諸天童子競來看 持得金花供養佛 處處唯言稱善哉 彌陀住在寶城樓 傾心念念向西求 到彼三明八解脫 長辭五濁更何憂
凈土五會贊
沙門法照
五會倍須欽 稱名觀紫金 心中辯邪正 觀境不來侵 極樂寶林清 微風五會聲 聲中論妙法 聽者悟無生 凈剎寶林明 彌陀五會聲 聽者皆生樂 不聞諸苦名 白玉池邊過 蓮花葉里香 空中開梵響 五會長劫常 暫至寶城樓 逍遙何所憂 唯聞念五會 長劫更何憂 寶剎多真土 威宣五會音 常聞嚴凈響 從此漸幽深 極樂黃金樹 花開五會聲 意欲令諸子 聞者盡修行 持蓮含九品 花接往生人 五會連聲別 從茲洗客塵 極樂誰家子 蓮花葉里生 為由聞五會 從此息塵榮 凈國摩尼水 渠渠處處流 水聲含五會 聞者永無憂
西方極樂贊
釋法照
巍巍阿彌陀 已降生死魔 寶池珠林國 往生極樂多 巍巍阿彌陀 眾生念者多 能滅無明闇 相將出受
【現代漢語翻譯】 現代漢語譯本 燒萬丈坑 趕緊專心念誦阿彌陀佛（Amitabha），在彌陀（Amitabha）的寶界領悟無生之理。 極樂世界（Sukhavati）的門中有七寶池，蓮花盛開，呈現出紫色和金色的光輝。 短暫地念誦阿彌陀佛（Amitabha），便能登上寶臺，片刻之間就能證得無為的境界。 在碧玉樓前，有七寶臺，諸天童子爭相觀看。 手持金花供養佛，到處都能聽到稱讚『善哉』的聲音。 阿彌陀佛（Amitabha）住在寶城樓中，傾心念念向西方祈求。 到達那裡，獲得三明八解脫，永遠告別五濁惡世，還有什麼可憂慮的呢？
凈土五會贊
沙門法照
五會念佛更加值得欽佩，稱念佛名，觀想紫金色的佛身，心中辨別邪正。 觀想的境界不會侵擾內心，極樂世界（Sukhavati）的寶林清凈莊嚴，微風吹拂，發出五會念佛的聲音。 聲音中宣講著微妙的佛法，聽聞者領悟無生之理。清凈的剎土，寶林光明。 阿彌陀佛（Amitabha）的五會念佛之聲，聽聞者都心生快樂，不再聽到各種痛苦的名字。 走過白玉池邊，蓮花葉里散發著香氣，空中響起清凈的梵音。 五會念佛長久持續不斷，短暫地到達寶城樓，逍遙自在，還有什麼可憂慮的呢？ 只要聽聞唸誦五會念佛，長久以來還有什麼可憂慮的呢？寶剎中充滿真實的凈土。 威嚴地宣揚五會念佛的聲音，常常聽到莊嚴清凈的聲響，從此逐漸進入幽深的境界。 極樂世界（Sukhavati）有黃金樹，花開時發出五會念佛的聲音，意在讓所有的眾生 聽聞者都盡力修行，手持蓮花，包含九品蓮臺，用蓮花接引往生之人。 五會念佛一聲聲地告別，從此洗去客塵，極樂世界（Sukhavati）是誰家的孩子？ 從蓮花葉里化生，因為聽聞五會念佛的緣故，從此止息世間的塵勞榮華。 清凈國土的摩尼寶水，在各個地方流動，水聲中包含著五會念佛的聲音，聽聞者永遠沒有憂愁。
西方極樂贊
釋法照
巍峨的阿彌陀佛（Amitabha），已經降伏了生死之魔，在寶池珠林般的國土中， 往生極樂世界（Sukhavati）的人很多。巍峨的阿彌陀佛（Amitabha），唸佛的眾生很多， 能夠滅除無明的黑暗，互相扶持，脫離苦難。
【English Translation】 English version Burning the Ten-Thousand-Fathom Pit Quickly and attentively recite the name of Amitabha (Amitabha), and realize the principle of non-birth in Amitabha's (Amitabha) precious realm. In the gate of the Land of Ultimate Bliss (Sukhavati) are the Seven Treasure Ponds, where lotuses bloom, displaying purple and golden radiance. Briefly reciting Amitabha (Amitabha) allows one to ascend the precious platform, and in an instant, attain the state of non-action. Before the Jade Green Pavilion stands the Seven Treasure Platform, where celestial children compete to behold. Holding golden flowers to offer to the Buddha, everywhere one hears the sound of praise, 'Excellent!' Amitabha (Amitabha) resides in the Precious City Tower, wholeheartedly seeking towards the West. Arriving there, attaining the Three Clearnesses and Eight Liberations, forever bidding farewell to the Five Turbidities, what more is there to worry about?
Praise of the Pure Land Five Assemblies
Shramana Fazhao
The Five Assemblies of Buddha-Recitation are even more worthy of reverence; reciting the Buddha's name and visualizing the purple-golden body, discerning right from wrong in one's heart. The visualized realm does not intrude upon the mind; the Treasure Forest of the Land of Ultimate Bliss (Sukhavati) is pure and majestic; the gentle breeze emits the sound of the Five Assemblies of Buddha-Recitation. Within the sound, the wonderful Dharma is expounded; those who hear it realize the principle of non-birth. The pure Buddha-land, the Treasure Forest is bright. The sound of Amitabha's (Amitabha) Five Assemblies of Buddha-Recitation brings joy to those who hear it, and they no longer hear the names of various sufferings. Passing by the White Jade Pond, the fragrance emanates from within the lotus leaves; in the sky, pure Brahma sounds resonate. The Five Assemblies of Buddha-Recitation continue perpetually; briefly arriving at the Precious City Tower, carefree and at ease, what more is there to worry about? As long as one hears and recites the Five Assemblies of Buddha-Recitation, what more is there to worry about for ages to come? The Treasure Lands are filled with true pure lands. Majestically proclaiming the sound of the Five Assemblies of Buddha-Recitation, one constantly hears the solemn and pure sounds, gradually entering deeper and deeper realms from here. In the Land of Ultimate Bliss (Sukhavati) are golden trees, and when the flowers bloom, they emit the sound of the Five Assemblies of Buddha-Recitation, intending to cause all beings To strive to cultivate upon hearing it, holding lotuses containing the Nine Grades of Lotus Platforms, using the lotus to receive those who are reborn. The Five Assemblies of Buddha-Recitation bid farewell one after another, cleansing the defilements of the traveler from here on. Who are the children of the Land of Ultimate Bliss (Sukhavati)? They are born from within the lotus leaves, and because they heard the Five Assemblies of Buddha-Recitation, they cease worldly toils and glories from here on. The Mani jewel waters of the pure land flow everywhere, and the sound of the water contains the sound of the Five Assemblies of Buddha-Recitation, bringing eternal freedom from worry to those who hear it.
Praise of the Western Land of Ultimate Bliss
Shakyamuni Fazhao
Majestic Amitabha (Amitabha), has already subdued the demon of birth and death, in the land like a treasure pond and pearl forest, Many people are reborn in the Land of Ultimate Bliss (Sukhavati). Majestic Amitabha (Amitabha), many sentient beings recite the Buddha's name, Able to extinguish the darkness of ignorance, supporting each other, escaping suffering.
河 巍巍阿彌陀 壽量實難過 八萬四千相 觀瞻越愛河 巍巍阿彌陀 眾生念者多 剎那登寶界 神凈永無魔 勝哉大勢至 悲願廣無邊 頂上瓶光照 諸子普皆憐 凈國琉璃地 珊瑚馬腦珠 金沙徹水照 嚴界悉如如 寶國寧無樂 金光儘是臺 摩尼明月照 時至自還開 人命如朝露 不得故遲遲 急急須勤念 彌陀迎接時 由因唸佛故 所以滅愚癡 唯深三昧者 方應同正知 極樂法門開 眾生不肯來 只為無明縛 永劫受其災 不悟真如理 長時沒愛河 貪財常愛色 輪迴惡趣多 我常自嘆喜 深悟真如理 煩惱本來無 眾生妄見起 極樂甚精微 人人總不知 里有彌陀主 相將禮拜時 欲識無生理 唯須唸佛名 塵勞雲散盡 惠日朗然明 欲見真如理 唯須觀白毫 無明雲散盡 惠鏡朗然高 真如見無見 無見是真如 若了此中意 得名明月珠
凈土法身贊(此贊通一切處誦)
釋法照
法鏡臨空照 心通悟色堅 神通妙剎丘 法界總同然 意殊恒自凈 神光遍十方 知心無處所 解脫得清涼 觀像而無像 高聲不染聲 了知無所有 惠鏡
【現代漢語翻譯】 現代漢語譯本 巍峨的阿彌陀佛（Amitabha）， 他的壽命和功德實在難以估量。 他有八萬四千種殊勝的相好， 瞻仰他能超越愛慾之河。 巍峨的阿彌陀佛（Amitabha）， 眾生唸誦他名號的人很多。 剎那之間就能登上極樂世界（寶界）。 那裡清凈而永遠沒有邪魔。 殊勝啊，大勢至菩薩（Mahāsthāmaprāpta）， 他的慈悲和誓願廣大無邊。 頭頂寶瓶的光芒照耀， 普遍憐憫一切眾生。 凈土世界是琉璃的地面， 以珊瑚、瑪瑙等寶珠裝飾。 金色的沙子映照著清澈的水， 莊嚴的世界一切如如不動。 極樂世界怎麼會沒有快樂呢？ 金色的光芒都是寶臺。 摩尼寶珠像明月一樣照耀， 時機一到自然會開啟。 人的生命如同朝露般短暫， 不要因此而遲疑不決。 要趕緊勤奮地念佛， 等待阿彌陀佛（Amitabha）來迎接的時候。 因爲念佛的緣故， 所以能夠滅除愚癡。 只有深入三昧的人， 才能真正明白這個道理。 極樂法門已經開啟， 眾生卻不肯前來。 只因爲被無明所束縛， 永遠遭受災難。 不領悟真如的道理， 長久沉沒在愛慾之河中。 貪戀錢財，常常迷戀美色， 因此在惡道中輪迴。 我常常自我讚歎歡喜， 因為我深刻領悟了真如的道理。 煩惱本來就是虛無的， 是眾生虛妄地生起。 極樂世界非常精妙微妙， 人人都不瞭解。 那裡有阿彌陀佛（Amitabha）為主宰， 大家一起向他禮拜。 想要認識無生的道理， 只需要唸佛的名號。 塵世的煩惱像云一樣消散， 智慧的太陽朗照光明。 想要見到真如的道理， 只需要觀想佛的白毫相。 無明的烏雲消散殆盡， 智慧的明鏡高懸照耀。 真如是見與非見的統一， 非見即是真如。 如果明白了其中的含義， 就可稱得上是明月寶珠。 凈土法身贊（此贊適用於任何地方誦唸） 釋法照 法鏡懸空照耀， 心與色法相通而悟得堅定。 神通妙用遍及剎土， 法界總體上都是如此。 意念殊勝而恒常清凈， 神光遍照十方。 了知心無處所， 解脫而得清涼。 觀想佛像而無像可得， 高聲唸佛而不執著于聲音。 了知一切皆是空無所有， 智慧的明鏡（惠鏡）。
【English Translation】 English version Amitabha (Amitabha), majestic and grand, His lifespan and merits are truly immeasurable. He possesses eighty-four thousand excellent characteristics, Gazing upon him transcends the river of desire. Amitabha (Amitabha), majestic and grand, Many sentient beings recite his name. In an instant, one can ascend to the Land of Bliss (Treasure Realm). There, it is pure and forever free from demons. Victorious is Mahāsthāmaprāpta (Great Strength Bodhisattva), His compassion and vows are vast and boundless. The light from the vase on his head shines brightly, Universally compassionate to all beings. The Pure Land is a ground of lapis lazuli, Adorned with coral, agate, and other jewels. Golden sands reflect the clear water, The adorned realm is entirely as it is (tathata). How could the Land of Bliss be without joy? Golden rays of light are all jeweled terraces. The Mani jewel shines like the bright moon, When the time comes, it will naturally open. Human life is as fleeting as morning dew, Do not hesitate because of this. Quickly and diligently recite the Buddha's name, Waiting for Amitabha (Amitabha) to come and receive you. Because of reciting the Buddha's name, Therefore, one can extinguish ignorance. Only those who deeply enter samadhi, Can truly understand this principle. The Dharma gate of the Land of Bliss is open, Yet sentient beings are unwilling to come. Only because they are bound by ignorance, Forever suffering calamities. Not realizing the principle of Suchness (tathata), Long immersed in the river of desire. Greedy for wealth, often infatuated with beauty, Therefore, one transmigrates in the evil realms. I often praise and rejoice myself, Because I have deeply realized the principle of Suchness (tathata). Afflictions are originally non-existent, It is sentient beings who falsely arise them. The Land of Bliss is extremely subtle and profound, Everyone does not understand. There, Amitabha (Amitabha) is the master, Everyone together bows to him. If you want to know the principle of non-birth, You only need to recite the Buddha's name. The afflictions of the world vanish like clouds, The sun of wisdom shines brightly. If you want to see the principle of Suchness (tathata), You only need to contemplate the white hair-curl (urna) of the Buddha. The clouds of ignorance completely dissipate, The mirror of wisdom hangs high and shines. Suchness (tathata) is the unity of seeing and non-seeing, Non-seeing is Suchness (tathata). If you understand the meaning within this, You can be called a bright moon jewel. Praise of the Dharma Body of the Pure Land (This praise is suitable for recitation anywhere) 釋法照 (Shì Fǎzhào) The Dharma mirror illuminates the empty space, The mind communicates with form and realizes firmness. Supernatural powers and wonderful realms, The entire Dharma realm is the same. Thoughts are special and always pure, Divine light shines in all ten directions. Knowing that the mind has no location, Liberation is attained and coolness is gained. Contemplating the image and yet there is no image, Reciting aloud without attachment to sound. Knowing that everything is empty and without substance, The mirror of wisdom (wisdom mirror).
朗然明 寂寂幽靈靜 恬然無所緣 坐臥宮霄里 超出離人天 暫引池邊立 洗卻意中泥 清凈無塵垢 愿汝證菩提 惠鏡無令闇 智珠常用明 塵勞須斷卻 寶坐自然迎 注想常觀察 三昧寶王珍 洞閑三藏教 拂卻意中泥 人今專唸佛 念者入深禪 初夜端心坐 西方在目前 念即知無念 無念是真如 若了此中意 名為法性珠 凈土在心頭 愚人向外求 心中有寶鏡 不識一生休 諸佛在心頭 汝自不能求 慎勿令虛過 急手早勤求 寶鏡人皆有 愚人不解磨 不曾反自照 塵垢更增多 寶鏡人家有 智人即解磨 勤勤返自照 塵垢不來過 意珠恒瑩徹 自性本圓明 悟理知真趣 唸佛即無生 碎末為金礦 礦中不見金 智者用消煉 真金腹內現 佛相空無相 真如寂不言 口談文字教 此界忘相禪 涅槃末鐵法 秘密不教傳 心通常自用 威當度有緣 三乘元不識 外道未曾聞 小相未曾聞 誓願不流傳 道逢良賢 把手相傳 道逢不良賢 子父不相傳
凈土五字贊(通一切處誦)
凈剎西方好 人人道可憐 課功勤唸佛 永得離人天 凈土有金
【現代漢語翻譯】 現代漢語譯本 朗然明 寂靜幽深，靈性清明，恬淡安然，不攀緣任何事物，端坐于宮殿之中。 超越了凡人和天人，暫時來到池邊站立，洗去心中的塵泥。 清凈無染，愿你證得菩提（bodhi，覺悟）。智慧之鏡不要讓它昏暗，智慧之珠要常常保持光明。 世間的煩惱必須斷除，寶座自然會來迎接你。經常專注地觀察，三昧（samadhi，禪定）是珍貴的寶王。 通曉三藏（Tripitaka，佛教經典）的教義，拂去心中的塵泥。人們現在專心念佛，唸佛之人進入深深的禪定。 初夜時分端正身心坐禪，西方凈土就在眼前。念即是知無念，無念才是真如（Tathata，事物的本然狀態）。 如果明白了其中的含義，就叫做法性之珠。凈土就在心中，愚蠢的人向外尋求。 心中有寶鏡，不認識它一生都將虛度。諸佛就在心中，你自己卻不能尋求。 務必不要讓時間虛度，趕緊努力勤奮地尋求。寶鏡人人都有，愚蠢的人卻不懂得擦拭。 不曾反過來照看自己，塵垢就會更加增多。寶鏡家家都有，聰明的人立刻懂得擦拭。 勤奮地反過來照看自己，塵垢就不會再來沾染。意珠永遠晶瑩透徹，自性本來就是圓滿光明。 領悟真理，明白真正的趣味，唸佛就是無生。將礦石粉碎成末，礦石中卻看不到金子。 有智慧的人用火來冶煉，真正的金子就會在腹中顯現。佛的形象是空無的形象，真如寂靜無言。 口中談論文字教義，這是此界忘卻表象的禪定。涅槃（Nirvana，寂滅）是最後的鐵的法則，秘密不輕易傳授。 心要經常自己運用，威嚴用來度化有緣之人。三乘（Triyana，三種乘法）原本不認識，外道從來沒有聽聞。 小乘（Hinayana，小乘佛教）沒有聽聞過，發誓不輕易流傳。道路上遇到善良賢德的人，握著手互相傳授。 道路上遇到不善良賢德的人，父子之間也不互相傳授。 凈土五字贊（通行於一切地方誦唸） 清凈的剎土西方最好，人人都說可惜。認真完成功課，勤奮唸佛。 永遠能夠脫離凡人和天人。凈土有金子
【English Translation】 English version Lang Ran Ming (Clearly Bright) Silent and deep, the spirit is clear, tranquil and at ease, not clinging to anything, sitting upright in the palace. Transcending mortals and devas (devas, gods), temporarily standing by the pond, washing away the mud in the mind. Pure and without defilement, may you attain Bodhi (bodhi, enlightenment). Do not let the mirror of wisdom become dim, the pearl of wisdom should always be bright. Worldly afflictions must be cut off, the precious seat will naturally come to welcome you. Constantly focus on observing, Samadhi (samadhi, meditation) is the precious king of treasures. Thoroughly understand the teachings of the Tripitaka (Tripitaka, the three baskets of Buddhist scriptures), brush away the mud in the mind. People now concentrate on reciting the Buddha's name, those who recite enter deep meditation. In the early part of the night, sit upright with a focused mind, the Western Pure Land is right before your eyes. Recitation is knowing non-recitation, non-recitation is true Suchness (Tathata, the true nature of things). If you understand the meaning within this, it is called the Pearl of Dharma-nature. The Pure Land is in the heart, foolish people seek it externally. There is a precious mirror in the heart, not recognizing it means wasting a lifetime. All Buddhas are in the heart, but you yourself cannot seek them. Be sure not to let time pass in vain, quickly and diligently seek it. Everyone has a precious mirror, but foolish people do not know how to polish it. Never having turned inward to look at oneself, the dust and grime will only increase. Every family has a precious mirror, wise people immediately know how to polish it. Diligently turn inward to look at oneself, the dust and grime will not come near. The pearl of intention is always bright and clear, the self-nature is originally complete and bright. Understand the truth, realize the true interest, reciting the Buddha's name is non-birth. Grind the ore into powder, but you cannot see the gold in the ore. Wise people use fire to refine it, and the true gold will appear from within. The Buddha's form is a formless form, true Suchness is silent and without words. Speaking of the written teachings, this is the formless meditation of this realm. Nirvana (Nirvana, liberation) is the final iron law, secrets are not easily transmitted. The mind should always be used by oneself, majesty is used to liberate those with affinity. The Three Vehicles (Triyana, three types of vehicle) originally do not recognize, external paths have never heard of it. The Hinayana (Hinayana, Theravada Buddhism) has not heard of it, vowing not to easily transmit it. Meeting good and virtuous people on the road, hold hands and transmit it to each other. Meeting bad and unvirtuous people on the road, even father and son do not transmit it to each other. Pure Land Five-Character Praise (Recited everywhere) The pure land of the West is the best, everyone says it's a pity. Diligently complete your homework, diligently recite the Buddha's name. Forever able to escape from mortals and devas. The Pure Land has gold
園 心通悟色堅 彌陀皆攝取 普愿坐紅蓮 蓮池碧色采 金花處處滿 玉戶洞清音 五濁慇勤別 西方共作期 莫迷生死苦 凈土致狐疑 妙閣紫黃金 琉璃七寶林 蓮池花色異 菩薩上游吟 凈域今時到 蓮花久已門 為承紅願力 一念坐蓮臺 凈剎壇金樹 其間寶網𩊭 時時出寶果 眾等志心觀 寶殿金樓閣 紅蓮生碧池 但知勤唸佛 妙偈萬般詞 七寶為宮殿 金蓮合作臺 真心念佛者 總得上花來 彌陀極樂處 寶鳥作音聲 聽取聲中意 喚法入金城 孔雀佛前坐 鴛鴦遊戲吟 白鶴宮中舞 鸚鴣自彈琴 池水於前現 花林契法身 汝但持妙典 諸佛證成真 暫向臺邊坐 彌陀見我身 問言諸子等 好在往生人 蓮花一叢赤 復有一叢青 中間化生子 言語甚分明 欲得往西方 唯須唸佛強 下心修凈業 巍巍入寶堂 極樂無燈火 隨形各自明 但知勤唸佛 速得悟無生 世尊上寶樓 住在化城頭 愿汝心清凈 努力早勤求 極樂前頭現 無明不見他 碎身勤懺卻 慈主自來過 西方有寶樓 聖眾自來頭 音中常唸佛 心裡說無生 諸佛乃隨身
迷人不自勤 眾等須勤念 心裡每常欣 妙剎心中現 都由凈業多 真心入三昧 永離苦娑婆 妙剎一念善 名字十方知 勤念彌陀佛 正是發心時 欲得求三昧 無過自攝心 身心莫間斷 慈主自來尋 極樂真國凈 余方未得過 心心求三昧 入定見彌陀 池水金沙映 蓮花遍滿生 唸佛人皆往 隨意任經行 欲求三昧樂 無過多碎身 真行世尊教 令眾見金身 諸佛成無漏 皆由累劫修 欲生凈土者 心裡自勤求 積寶如山嶽 眾生不能求 內懷明懷鏡 不識一生休 寶閣金樓網 花雨滿池亭 清音七寶管 不弄自然鳴 佛力加持我 今朝出愛河 剎那生彼國 還此救娑婆 凈土金沙水 尋常繞佛流 有人入定見 歡喜更何憂 聽說人生者 池中是我家 乘蓮必自在 遊戲散天花 我今住三昧 蓮花色焰暉 心遊七寶殿 禮佛未能歸 有人慾擬退 蓮花葉便委 精心勤唸佛 花色更增暉 苦海廣無邊 彌陀願力船 迎將生凈土 盡得坐紅蓮 凈土諸菩薩 因是苦勤修 花中得上品 一念十方游
厭苦歸凈土贊(此贊大會時誦)
寶閣無人上 地獄競來奔
【現代漢語翻譯】 現代漢語譯本 沉迷享樂不知精進，各位同修須勤勉唸佛。 心中常懷喜悅，極樂妙土便在心中顯現，這都源於清凈的善業積累。 以至誠之心入於三昧（Samadhi，禪定），永遠脫離充滿苦難的娑婆世界（Saha world）。 在極樂妙土，哪怕只生起一念善心，你的名字也會被十方諸佛知曉。 勤勉唸誦阿彌陀佛（Amitabha Buddha）的名號，當下便是發起菩提心之時。 想要證得三昧，沒有比收攝自心更好的方法。 身心修行不要間斷，阿彌陀佛自然會來尋你。 極樂世界是真正的清凈國土，其他地方無法相比。 一心一意求入三昧，入定后便能見到阿彌陀佛。 池水映照著金色的細沙，蓮花遍地盛開。 唸佛之人都能往生極樂，隨意自在地經行。 想要獲得三昧之樂，沒有比舍棄對身體的執著更好的方法。 真誠的修行是世尊的教誨，能讓眾生見到佛的金身。 諸佛成就無漏之身，都是經過累劫的修行。 想要往生凈土的人，要從內心深處勤勉追求。 積累的珍寶如山嶽般高大，眾生也無法從中獲得解脫。 內心懷有明鏡般的智慧，才能認識到人生的虛幻。 寶閣金樓，羅網交織，花雨飄灑，充滿池塘亭榭。 清澈的聲音從七寶樂器中發出，無需彈奏，自然鳴響。 祈願佛力加持我，今日脫離愛慾之河。 剎那間往生極樂凈土，再返回娑婆世界救度眾生。 凈土中金色的細沙河水，時常環繞著佛陀流淌。 有人入定后見到此景，歡喜不已，還有什麼可憂慮的呢？ 聽聞往生之人說，蓮池就是我的家。 乘坐蓮花必定得大自在，在空中游戲散花。 我現在安住於三昧之中，蓮花色彩光焰照耀。 心在七寶殿中游歷，禮佛完畢還不想返回。 有人如果想要退轉，他所對應的蓮花葉子就會凋謝。 如果能精心勤勉唸佛，蓮花的顏色會更加鮮艷。 苦海廣闊無邊，阿彌陀佛的願力如船。 迎接眾生往生凈土，都能坐在紅蓮之上。 凈土中的諸位菩薩，都是因為在苦難中精勤修行。 才能在蓮花中獲得上品蓮位的果報，一念之間便可遊歷十方世界。 厭離痛苦，迴歸凈土的讚歌（此讚歌在法會時誦唸）。 寶閣無人登臨，地獄眾生競相奔赴。
【English Translation】 English version Those who are fascinated are not diligent; all of you must diligently recite. With joy always in your heart, the wonderful land appears in your mind, all due to abundant pure karma. With a sincere heart, enter Samadhi (禪定), forever departing from the suffering Saha world (娑婆世界). In the wonderful land, even a single thought of goodness, your name will be known by the Buddhas of the ten directions. Diligently recite the name of Amitabha Buddha (阿彌陀佛), now is the time to arouse the Bodhi mind. If you want to seek Samadhi, there is no better way than to gather your own mind. Do not interrupt the practice of body and mind, the compassionate Lord will come to find you. The Land of Ultimate Bliss is a truly pure land, other places cannot compare. Wholeheartedly seek Samadhi, upon entering meditation, you will see Amitabha. The pond water reflects golden sands, lotus flowers bloom everywhere. Those who recite the Buddha's name will all be reborn in the Pure Land, freely walking around. If you want to seek the joy of Samadhi, there is no better way than to give up attachment to the body. Sincere practice is the teaching of the World-Honored One, enabling beings to see the golden body of the Buddha. All Buddhas achieve the state of non-outflow, all due to cultivation over countless kalpas. Those who wish to be born in the Pure Land, diligently seek it from the depths of their hearts. Accumulating treasures like mountains, beings cannot seek liberation from them. Harboring a bright mirror within, one will not recognize the illusion of a lifetime. Jeweled pavilions and golden towers, nets interwoven, flower rain fills the ponds and pavilions. Clear sounds from the seven-jeweled instruments, playing naturally without being touched. May the Buddha's power bless me, today I leave the river of love. In an instant, I am born in the Pure Land, and then return to this Saha world to save beings. In the Pure Land, golden sands and water, constantly flow around the Buddha. Someone who enters meditation and sees this scene, is filled with joy, what else is there to worry about? Hearing those who are reborn say, the lotus pond is my home. Riding a lotus flower, one will surely be at ease, playing and scattering flowers in the sky. I now dwell in Samadhi, the lotus flower's colors shine brightly. My mind wanders in the seven-jeweled palace, having paid homage to the Buddha, I do not wish to return. If someone intends to retreat, the lotus leaf corresponding to them will wither. If one diligently recites the Buddha's name with a focused mind, the color of the flower will become even brighter. The sea of suffering is vast and boundless, Amitabha's vow is like a boat. Welcoming beings to be born in the Pure Land, all can sit upon red lotuses. The Bodhisattvas in the Pure Land, are all due to diligent practice in suffering. They can obtain the upper grade lotus seat in the lotus flower, and travel the ten directions in a single thought. Praise for厭苦歸淨土 (Turning Away from Suffering and Returning to the Pure Land) (This praise is recited during grand assemblies). No one ascends the jeweled pavilion, hell-bound beings rush forth.
一朝命已盡 何故入泉門 西方人牢到 地獄競來奔 唸佛如明鏡 造罪闇昏昏 地獄不須去 凈土早歸來 池中實妙樂 永劫不聞哀 地獄酸寒苦 牛頭在眼前 罪人慾入去 苦痛哭號天 生存不念佛 死後入泉門 鑊湯頻受苦 猛焰脅人魂 釋迦臺上坐 徒眾競來聽 說此閻浮苦 輪迴不暫亭 西方實妙樂 百寶紫蓮臺 黃金為界道 見者發心來 寶閣西方現 金臺更可憐 池中化生子 水裡撥紅蓮 碧玉池中水 蓮花鬱鬱香 花開能見佛 聞法悟真常 化閣多青翠 金樓寶網𩊭 摩尼幢上蓋 池水百花般 一生勤唸佛 誓願出娑婆 身心無間斷 長卻坐蓮荷 歸念彌陀佛 稽首彼如來 誓生極樂國 池裡坐花臺 下意歸西路 低心攝有情 彌陀慈愍見 報儘自然迎
上來依諸聖教略述讚揚五會法事軌儀。以為三卷。前之兩卷。其有明文。意遣群疑。歸心凈國。眾等若唸誦贊行。即依前捲回向發願文。即便應知。時大曆九年冬初十月。于北京龍興寺。再述凈土唸誦觀門滓騰神凈方證妙覺之圓明。共處蓮花之會。愿諸智者。深信修行。厭離輪迴生死世界。專稱彼佛。同往凈方。疾證菩提。豈非善
{ "translations": [ "現代漢語譯本", "一旦生命走到盡頭，", "為何要進入陰間的門？", "一心向往西方的人牢記在心，", "地獄的景象競相奔來。", "唸佛就像明鏡一樣，", "造罪則像黑夜一樣昏暗。", "地獄不必親自去，", "凈土應該早日迴歸。", "蓮池中充滿美妙的快樂，", '永遠聽不到悲哀的聲音。', "地獄裡酸楚寒冷又痛苦，", "牛頭獄卒就在眼前。", "罪人將要進入地獄，", "痛苦地哭喊著呼天搶地。", "活著的時候不念佛，", "死後就要進入陰間的門。", "在鑊湯（古代一種烹煮犯人的刑具）中頻繁地遭受痛苦，", "猛烈的火焰威脅著人的靈魂。", "釋迦牟尼（Sakyamuni）在臺上端坐，", "弟子們競相前來聽法。", "講述這閻浮提（Jambudvipa，佛教中的世界）的苦難，", "輪迴沒有片刻的停歇。", "西方極樂世界確實美妙快樂，", "有無數珍寶裝飾的紫色蓮花臺。", "黃金作為邊界和道路，", "見到的人都發菩提心前來。", "寶閣在西方顯現，", "黃金蓮臺更加令人嚮往。", "蓮池中化生出的孩子，", "在水中撥動紅色的蓮花。", "碧玉池中的水，", "蓮花散發著濃郁的香氣。", "花開的時候能夠見到佛，", "聽聞佛法，領悟真常。", "化生的樓閣大多青翠碧綠，", "金色的樓閣用珍寶羅網裝飾。", "摩尼寶珠（Mani，一種寶珠）裝飾的寶幢上覆蓋著華蓋，", "池水像百花一樣美麗。", "一生勤奮唸佛，", "發誓要脫離娑婆世界（Saha，佛教中的世界，意為『堪忍』）。", "身心沒有間斷，", "長久地安坐在蓮花之上。", "歸心念誦阿彌陀佛（Amitabha），", "稽首頂禮那如來。", "發誓往生極樂國土，", "在蓮池中安坐于蓮花臺。", "一心一意歸向西方之路，", "謙卑地攝受一切有情眾生。", "阿彌陀佛慈悲憐憫地看著，", "報盡命終自然會來迎接。", "", "以上是依據諸聖的教誨，簡略地敘述和讚揚五會法事（一種佛教儀式）的軌儀，", "總共分為三卷。前面的兩卷，", "其中有明確的文字，", "是爲了消除大眾的疑惑，", "使大家歸心於凈土。", "大眾如果唸誦、讚歎和修行，就依照前卷的迴向發願文，", "就應該知道了。時在大曆九年（公元774年）冬初十月，", "在北京龍興寺，再次敘述凈土唸誦觀門，去除雜質，使精神清凈，才能證得妙覺的圓明。", "共同處於蓮花的法會之中。愿各位智者，", "深信修行，厭離輪迴生死的娑婆世界，", "專心稱念阿彌陀佛的名號，", "一同前往清凈的西方，", "迅速證得菩提（Bodhi，覺悟）。", "這難道不是善事嗎？" ], "english_translations": [ "English version", "Once life comes to an end,", "Why enter the gate of the underworld?", "Those who wholeheartedly yearn for the West remember it firmly,", "The scenes of hell rush forth.", "Reciting the Buddha's name is like a bright mirror,", "Creating sins is like the darkness of night.", "There's no need to go to hell in person,", "The Pure Land should be returned to early.", "The lotus pond is full of wonderful joy,", "Never hearing sounds of sorrow.", "Hell is sour, cold, and painful,", "The ox-headed wardens are before your eyes.", "Sinners are about to enter hell,", "Crying out in pain and wailing to the heavens.", "Not reciting the Buddha's name while alive,", "After death, you enter the gate of the underworld.", "Frequently suffering in the cauldron of boiling water,", "Fierce flames threaten the soul.", "Sakyamuni sits on the platform,", "Disciples eagerly come to listen to the Dharma.", "Speaking of the suffering of this Jambudvipa (the world in Buddhism),", "Reincarnation has no moment of rest.", "The Western Pure Land is truly wonderful and joyful,", "With purple lotus platforms adorned with countless treasures.", "Gold serves as the boundary and the path,", "Those who see it all generate Bodhicitta (the aspiration to achieve enlightenment) and come.", "The jeweled pavilion appears in the West,", "The golden lotus platform is even more desirable.", "Children born from the lotus in the pond,", "Stir the red lotus flowers in the water.", "The water in the jade pond,", "The lotus flowers emit a rich fragrance.", "When the flowers bloom, you can see the Buddha,", "Hearing the Dharma, you realize the true constant.", "The transformed pavilions are mostly green and verdant,", "The golden buildings are decorated with jeweled nets.", "A canopy covers the Mani (a type of jewel) adorned banner,", "The pond water is as beautiful as a hundred flowers.", "Diligently reciting the Buddha's name throughout life,", "Vowing to escape the Saha world (the world of suffering in Buddhism).", "Body and mind without interruption,", "Sit long upon the lotus.", "Return to reciting Amitabha,", "Bowing to that Tathagata (another name for Buddha).", "Vowing to be reborn in the Land of Ultimate Bliss,", "Sitting on the lotus platform in the pond.", "Wholeheartedly return to the Western path,", "Humbly embrace all sentient beings.", "Amitabha compassionately sees,", "When the karmic reward ends, he will naturally come to greet you.", "", "The above is a brief description and praise of the rituals of the Five Assemblies Dharma service (a Buddhist ritual) based on the teachings of the saints,", "Divided into three volumes. The first two volumes,", "Contain clear text,", "To dispel the doubts of the masses,", "And make everyone return to the Pure Land.", "If the masses recite, praise, and practice, they should follow the dedication and aspiration vows in the previous volume,", "Then you should know. In the tenth month of the early winter of the ninth year of Dali (774 AD),", "At Longxing Temple in Beijing, the Pure Land recitation and contemplation gate is described again, removing impurities and purifying the spirit, so as to attain the perfect enlightenment of wonderful awakening.", "Together in the lotus assembly. May all wise people,", "Deeply believe in practice, be disgusted with the cycle of birth and death in the Saha world,", "Concentrate on reciting the name of Amitabha,", "Go together to the pure West,", "Quickly attain Bodhi (enlightenment).", "Isn't this a good thing?" ] }
哉樂哉矣。有緣之者。愿共歸西。根性有差。各隨業云爾。
凈土唸佛誦經觀行儀卷下
時乾祐四年歲次辛亥蕤賓之日莫愿十三葉于宮泉大聖先巖寺講堂后彌勒院寫故記
【現代漢語翻譯】 現代漢語譯本： 多麼快樂，多麼快樂啊！有緣分的人，愿共同迴歸西方極樂世界。眾生根性各有差異，各自隨其業力而行罷了。
《凈土唸佛誦經觀行儀》卷下
時為乾祐四年，歲在辛亥年蕤賓之日，莫愿于宮泉大聖先巖寺講堂后的彌勒院書寫，故記。
【English Translation】 English version: How joyful, how joyful! Those with affinity, may they together return to the Western Pure Land. The inherent nature of beings differs, each accordingly follows their karma.
Pure Land Recitation, Sutra Chanting, Contemplation Ritual, Volume 2
Recorded at the time of the fourth year of Qianyou, the year being Xin Hai, on the day of Ruibin, Mo Yuan transcribed this in the Maitreya courtyard behind the lecture hall of the Dasheng Xianyan Temple in Gongquan.