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四如一切经中弥陀佛偈云。唯念法藏比丘。乃从世饶王发愿。喻诸佛。誓二十四章。世世见诸佛。垓数无有量。不废宿命行。功德遂具成。世界名清净。得佛号无量。 国界平夷然 丰乐多上人 宝树若干种 罗列散相生 本茎枝叶华 种种各异香 顺风日三动 翕羿如华生 随地如毛布 杂厕上普平 一切无诸山 海水及诸原 但有河水流 音响如说经 天人入水戏 在意所欲望 令齐水额眉 意愿随念得 佛寿十方沙 光明普无边 菩萨及弟子 不可算称量 若欲见彼佛 莫疑亦莫望 有疑在胎上 可令五百年 不疑生基坐 叉手无量前 愿欲遍十方 须臾则旋还 惟念彼菩萨 垓劫作功德 本行如此致 得号增世尊 佛兴难得值 须臾会难闻 讲说土难遇 受觉人难得 若后遭末世 法欲衰微时 当共建拥护 行佛无欲法 佛能说此要 各当勤思行 受此无量制 世世稽首行 释曰一切经 中有此礼文 五如宝性论云。 依此诸功德 愿于命终时 得见弥陀佛 无边功德身 我及余 信者 既见彼佛已 愿得离垢眼 证无上菩提 六如禅那啒多三藏。别译龙树赞礼阿弥陀佛文。有十二礼。至心归命。礼西方阿弥陀佛。 稽首天人所恭敬 阿弥陀仙两足尊 在彼微妙安乐国 无量佛子众围绕 愿共诸众生 往生安乐国 金色身净如山王 奢摩他行如象步 两目净若青莲华 故我顶礼弥陀佛 愿共诸众生 往生安乐国 面善圆净如满月 威光犹如千日月 声如天鼓俱翅罗 故我顶礼弥陀佛 愿共诸众生 往生安乐国 观音顶戴冠中住 种种妙相宝庄严 能伏外道魔憍慢 故我顶礼弥陀佛 愿共诸众生 往生安乐国 无比无垢广清净 众德皎洁如虚空 所作利益得自在 故我顶礼弥陀佛 愿共诸众生 往生安乐国 十方名闻菩萨众 无量诸魔常赞叹 为诸众生愿力住 故我顶礼弥陀佛 愿共诸众生 往生安乐国 金底宝间池生华 善根所成妙高座 于彼坐上如山王 故我顶礼弥陀佛 愿共诸众生 往生安乐国 十方所来诸佛子 显现神通至安乐 瞻仰尊颜常恭敬 故我顶礼弥陀佛 愿共诸众生 往生安乐国 诸有无常无我等 亦如水月电影露 为众说法无 现代汉语译本 信者，既已见到阿弥陀佛（Amitabha），愿能获得远离尘垢的清净眼，证得无上菩提（Anuttara-samyak-sambodhi）。 六如禅那啒多三藏（Jnanagupta），别译龙树（Nagarjuna）赞礼阿弥陀佛文，共有十二礼。至诚归命，礼敬西方阿弥陀佛。 稽首礼敬天人所恭敬的阿弥陀仙（Amitabha），两足尊。 在彼微妙安乐国（Sukhavati）中，有无量佛子大众围绕。 愿与一切众生，往生安乐国。 金色身躯清净如山王，行走时如奢摩他（Samatha）般稳健如象步。 双目清净如同青莲花，所以我顶礼弥陀佛（Amitabha）。 愿与一切众生，往生安乐国。 面容慈善圆满清净如满月，威光犹如千个日月。 声音如天鼓般洪亮，如俱翅罗（Kucchira）鸟的鸣叫，所以我顶礼弥陀佛（Amitabha）。 愿与一切众生，往生安乐国。 观音（Avalokiteshvara）菩萨顶戴的宝冠中安住，种种微妙的相好以珍宝庄严。 能降伏外道和魔的憍慢，所以我顶礼弥陀佛（Amitabha）。 愿与一切众生，往生安乐国。 无比无垢，广大清净，众德皎洁如虚空。 所作利益众生的事业皆得自在，所以我顶礼弥陀佛（Amitabha）。 愿与一切众生，往生安乐国。 十方世界名闻的菩萨众，无量诸天魔众常常赞叹。 为了诸众生以愿力安住，所以我顶礼弥陀佛（Amitabha）。 愿与一切众生，往生安乐国。 金底宝间的莲池中生出莲花，由善根所成就的微妙高座。 于彼莲花座上如山王般巍然不动，所以我顶礼弥陀佛（Amitabha）。 愿与一切众生，往生安乐国。 从十方世界前来的诸佛子，显现神通到达安乐国（Sukhavati）。 瞻仰阿弥陀佛的尊颜，常常恭敬，所以我顶礼弥陀佛（Amitabha）。 愿与一切众生，往生安乐国。 诸法皆是无常、无我等，亦如水中的月亮、电影和露水般虚幻。 为众生说法，没有...
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English version The believer, having seen that Buddha (Amitabha), wishes to obtain eyes free from defilement and attain unsurpassed Bodhi (Anuttara-samyak-sambodhi). Tripiṭaka Master Jnanagupta, a separate translation of Nagarjuna's verses in praise of Amitabha Buddha, contains twelve prostrations. With utmost sincerity, I take refuge in and pay homage to Amitabha Buddha of the Western Pure Land. I bow my head in reverence to Amitabha, the celestial being revered by gods and humans, the Two-Footed Venerable. In that subtle Land of Bliss (Sukhavati), he is surrounded by countless assemblies of Buddha's disciples. May I, together with all sentient beings, be reborn in the Land of Bliss. His golden body is as pure as a mountain king, his conduct in Samatha is like the steady gait of an elephant. His eyes are as pure as blue lotus flowers, therefore I prostrate to Amitabha Buddha. May I, together with all sentient beings, be reborn in the Land of Bliss. His face is kind, round, and pure like the full moon, his majestic light is like a thousand suns and moons. His voice is like the resounding of heavenly drums, like the call of the Kucchira bird, therefore I prostrate to Amitabha Buddha. May I, together with all sentient beings, be reborn in the Land of Bliss. Avalokiteshvara dwells in the crown adorning his head, adorned with various exquisite and precious features. He is able to subdue the pride and arrogance of heretics and demons, therefore I prostrate to Amitabha Buddha. May I, together with all sentient beings, be reborn in the Land of Bliss. Incomparable, immaculate, vast, and pure, his virtues are as bright and clear as the empty sky. He effortlessly accomplishes the work of benefiting beings, therefore I prostrate to Amitabha Buddha. May I, together with all sentient beings, be reborn in the Land of Bliss. The Bodhisattvas renowned throughout the ten directions, and countless demons constantly praise him. He abides by his vows for the sake of all sentient beings, therefore I prostrate to Amitabha Buddha. May I, together with all sentient beings, be reborn in the Land of Bliss. Lotuses grow in ponds with golden bottoms and jeweled spaces, a wondrous high seat formed from wholesome roots. Upon that seat, he sits like a mountain king, therefore I prostrate to Amitabha Buddha. May I, together with all sentient beings, be reborn in the Land of Bliss. The Buddha's disciples who come from the ten directions manifest their supernatural powers and arrive in the Land of Bliss (Sukhavati). Gazing upon his venerable countenance, they are always respectful, therefore I prostrate to Amitabha Buddha. May I, together with all sentient beings, be reborn in the Land of Bliss. All phenomena are impermanent, selfless, and like the moon in water, a movie, and dew. He preaches the Dharma to sentient beings without... -------------------------------------------------------------------------------- 名字 故我顶礼弥陀佛 愿共诸众生 往生安乐国 彼尊无量方便境 无有诸趣恶知识 往生不退至菩提 故我顶礼弥陀佛 愿共诸众生 往生安乐国 彼尊佛刹无恶名 亦无女人恶道怖 众人至心敬彼尊 故我顶礼弥陀佛 愿共诸众生 往生安乐国 我说彼尊功德事 众善无边如海水 所得善根清净者 回施众生生彼国 愿共诸众生 往生安乐国 七如摄大乘论云。 众宝界如觉德业 我说句义所生善 因此愿悉见弥陀 由得净眼成正觉 净土论卷中 大正藏第 47 册 No. 1963 净土论 净土论卷下 大唐弘法寺释迦才撰
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第六引现得往生人相貌(谓引道俗得往生人示诸学者) 道俗得往生净土者。略有二十人(比丘僧六人。比丘尼四人。优婆塞五人。优婆夷五人)。 问曰。上引经论二教。证往生事。实为良验。但众生智浅。不达圣旨。未若引现得往生人相貌。劝进其心。今即日取信。欣其闻进也。 答曰。其得往生人。依经论咸得光台异相者。其数无量。今略引四五。示诸学人。令见取信也。 比丘僧得往生者六人 方启法师者。花荫人也。贞观九年。共玄果法 现代汉语译本 名字：故我顶礼弥陀佛（Amitabha Buddha，阿弥陀佛） 愿共诸众生，往生安乐国 彼尊无量方便境，无有诸趣恶知识 往生不退至菩提（Bodhi，觉悟），故我顶礼弥陀佛（Amitabha Buddha，阿弥陀佛） 愿共诸众生，往生安乐国 彼尊佛刹无恶名，亦无女人恶道怖 众人至心敬彼尊，故我顶礼弥陀佛（Amitabha Buddha，阿弥陀佛） 愿共诸众生，往生安乐国 我说彼尊功德事，众善无边如海水 所得善根清净者，回施众生生彼国 愿共诸众生，往生安乐国 七如摄大乘论云： 众宝界如觉德业，我说句义所生善 因此愿悉见弥陀（Amitabha，阿弥陀佛），由得净眼成正觉 净土论卷中 大正藏第 47 册 No. 1963 净土论 净土论卷下 大唐弘法寺释迦才撰 第六引现得往生人相貌（谓引道俗得往生人示诸学者） 道俗得往生净土者，略有二十人（比丘僧六人，比丘尼四人，优婆塞五人，优婆夷五人）。 问曰：上引经论二教，证往生事，实为良验。但众生智浅，不达圣旨。未若引现得往生人相貌，劝进其心。今即日取信，欣其闻进也。 答曰：其得往生人，依经论咸得光台异相者，其数无量。今略引四五，示诸学人，令见取信也。 比丘僧得往生者六人 方启法师者，花荫人也。贞观九年，共玄果法
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English version Name: Therefore, I bow to Amitabha Buddha (Amitabha Buddha) May I and all sentient beings be reborn in the Land of Bliss. That venerable one's realm of boundless skillful means, free from evil teachers of all destinies, Rebirth there ensures non-retrogression until Bodhi (Enlightenment); therefore, I bow to Amitabha Buddha (Amitabha Buddha). May I and all sentient beings be reborn in the Land of Bliss. In that venerable one's Buddha-land, there are no evil names, nor fear of evil paths for women. All people reverently respect that venerable one; therefore, I bow to Amitabha Buddha (Amitabha Buddha). May I and all sentient beings be reborn in the Land of Bliss. I speak of that venerable one's meritorious deeds; the multitude of virtues is boundless like the ocean. May the pure roots of goodness I have attained be dedicated to all beings for rebirth in that land. May I and all sentient beings be reborn in the Land of Bliss. The *Seven Suchness* in the *Treatise on the Great Vehicle* says: Like the realm of myriad treasures and the deeds of awakening virtue, I speak of the goodness arising from the meaning of these verses. Through this, may all see Amitabha (Amitabha Buddha), and by obtaining pure eyes, attain perfect enlightenment. Treatise on the Pure Land, Volume Middle Tripitaka No. 1963, Volume 47 Treatise on the Pure Land, Volume Lower Composed by Śākyamati of Hongfa Temple in the Great Tang Dynasty Sixth: Citing the appearances of those presently attaining rebirth (meaning citing the appearances of lay and monastic people who have attained rebirth to show to students) Those lay and monastic people who have attained rebirth in the Pure Land are approximately twenty in number (six monks, four nuns, five laymen, and five laywomen). Question: The scriptures and treatises cited above provide reliable evidence of rebirth. However, sentient beings have shallow wisdom and do not understand the holy intent. It would be better to cite the appearances of those who have presently attained rebirth to encourage their minds. This would inspire faith and joy in them today. Answer: Those who have attained rebirth and have received the extraordinary signs of light platforms according to the scriptures and treatises are countless. Now, I will briefly cite four or five to show to students, so that they may see and take faith. Six monks have attained rebirth: Master Fangqi was from Huayin. In the ninth year of Zhenguan, together with Master Xuanguo --------------------------------------------------------------------------------
Chinese
师。于蓝田县悟真寺。一夏念阿弥陀佛。乃取一杨枝。着观世音菩萨手中。誓云。若我念佛得往生者。愿此杨枝七日不萎。依誓。遂即七日不萎也。此僧复为一切众生请云。如摄论中判。作别时意。观经中言即生。愿于梦中见阿弥陀佛。请决此疑。即于其夜。唯在一处。三度作梦。初梦在一大池。西南有一高楼。此僧从楼而下。至池东北岸上。见一宝帐高二丈余。面东开门。此僧忽尔飞入帐中。半身得入。还出。下至帐西。有大殿宇。中见一大德告云。但修净土行。并生此帐中也。遂即睡寤复更作梦。在池北岸。见观世音菩萨。面向北方。垂脚而坐。此僧遂以手捧菩萨足。头上载之。见足下有千辐轮相。其菩萨身作阎浮檀金色也。忽然睡觉。更复作梦。于池南面。向西而立。自池已西。总皆是大水。满中莲华。忽见阿弥陀佛从西而来。至此僧前。此僧头面着地礼拜。礼拜讫。即于佛前。胡跪合掌请云。娑婆世界众生。依经修行。得生世尊国不也。佛即答云。善男子。一切众生。但修净土行者。并生我国。勿生疑也。又此僧复于别夜梦见。自身在娑婆世界。回头向西而望。见弥陀佛土平坦如镜。见娑婆世界。唯是山川。东西而别。向南而望。见南坪。川中有十五个宝帐向西而去。余者皆是七宝。唯中央一个。是其白银帐 现代汉语译本： 有位僧人，在蓝田县的悟真寺，一个夏天里专心念诵阿弥陀佛（Amitabha Buddha）的名号。他取下一根杨枝，放在观世音菩萨（Avalokiteshvara Bodhisattva）的手中，发誓说：‘如果我念佛能够往生西方极乐世界，愿这根杨枝七天之内不枯萎。’结果正如他所发誓的，杨枝七天都没有枯萎。 这位僧人又为了所有众生祈请说：‘如《摄大乘论》（Mahāyānasaṃgraha）中所判定的，是“作别时意”，而《观无量寿经》（Amitāyurdhyāna Sūtra）中却说“即得往生”。愿我在梦中见到阿弥陀佛，以解决这个疑惑。’ 当晚，他在同一个地方，做了三次梦。第一次梦见自己在一个大池塘边，西南方有一座高楼。这位僧人从楼上下来，走到池塘东北岸边，看见一个宝帐，高二丈多，朝东开门。这位僧人忽然飞入帐中，半个身子进去了，又出来了。然后他走到宝帐西边，那里有一座大殿宇，里面有一位大德告诉他说：‘只要修行净土法门，就能往生到这个宝帐中。’ 随即他醒来，又继续做梦。梦见自己在池塘北岸，看见观世音菩萨面向北方，垂着双脚坐着。这位僧人就用手捧着菩萨的脚，放在头顶上。他看见菩萨的脚下有千辐轮相，菩萨的身体是阎浮檀金色。 忽然醒来，他又做了一个梦。梦见自己在池塘南面，面向西方站立。从池塘往西看，全部都是大水，水中开满了莲花。忽然看见阿弥陀佛从西方而来，来到这位僧人面前。这位僧人头面着地礼拜。礼拜完毕，就向佛胡跪合掌，祈请说：‘娑婆世界（Sahā World）的众生，依照经典修行，能够往生到世尊的国度吗？’ 佛回答说：‘善男子，一切众生，只要修行净土法门，都能往生到我的国度，不要怀疑。’ 这位僧人又在另一个晚上梦见，自己身在娑婆世界，回头向西望去，看见弥陀佛土（Amitābha's Pure Land）平坦如镜。看见娑婆世界，只有山川，东西各异。向南望去，看见南坪的川中有十五个宝帐向西而去，其余的都是七宝，只有中央的一个是白银帐。