Chinese
假众福助令繁茂。使速成华果。故第四门如灌以肥腻。是知能具修此四行者。最上最胜。然相由虽尔。若或少暇。但随修三二一者。皆生彼国。以四门中各有行愿。皆是正因故也。又亦可于六斋日修礼忏法。于日日中修十念法。以十念是净因要切必不可废。后二门任力所能。若不然者但随所欲。任意行之四门今当说。 第一礼忏门者。应日日早晨于常供养道场中。冠带服饰端庄谨肃。以佛像前手自烧香。合掌定心作是。唱云。 一切恭谨一心顶礼常住三宝(存心遍礼十方三世一切佛法僧宝。拜起两膝着地。手执香炉烧众名香。唱云)。 愿此香烟云遍满十方界。无边佛土中无量香庄严。具足菩萨道成就如来香(唱已冥心少顷遍运香云供养三宝。普熏众生咸生净土想。已置香炉起作一礼。起已合掌曲躬恳切想面对弥陀及一切佛。而赞叹曰)。 如来妙色身 世间无与等 无比不思议 是故今顶礼 如来色无尽 智慧亦复然 一切法常住 是故我归依 大智大愿力 普度于群生 令舍热恼身 生彼清凉国 我今净三业 归依及礼赞 愿共诸众生 同生安乐刹(赞愿已即便礼佛。一一存心专对唱云) 一心顶礼常寂光净土阿弥陀如来清净妙法身遍法界诸佛 现代汉语译本 凭借大众的福德助力，使（往生净土的善根）繁荣茂盛，从而快速成就（往生净土的）华果。所以，第四门就像用肥沃的油脂灌溉（植物）一样。由此可知，能够具足修习这四种行法的人，是最上最殊胜的。然而，虽然从相上来说是这样，如果稍微有点空闲，哪怕只是随力修习其中的三、二、一种，也都能往生到极乐世界。因为这四门中各自都有行持和愿力，都是往生净土的正因的缘故。此外，也可以在六斋日修习礼拜忏悔之法，在每天修习十念法。因为十念是往生净土的关键，必定不能废弃。后面的两门随自己的能力去做。如果不能这样，就随自己的意愿，任意行持。现在就来说这四门。 第一，礼忏门。应该每天早晨在常供养的道场中，穿戴整齐，服饰端庄，恭敬严肃。在佛像前亲自烧香，合掌，安定心神，这样唱诵： 一切恭敬，一心顶礼常住三宝（心中观想遍礼十方三世一切佛法僧宝。拜下去时两膝着地，手执香炉，烧各种名香，唱诵：） 愿此香烟云，遍满十方界，无边佛土中，无量香庄严，具足菩萨道，成就如来香。（唱诵完毕，静心片刻，观想香云普遍运载，供养三宝，普遍熏染众生，都生到净土。完毕后，放下香炉，起身作一礼。起身完毕，合掌，弯腰，恳切地观想面对阿弥陀佛及一切佛，然后赞叹说：） 如来妙色身，世间无与等，无比不思议，是故今顶礼。 如来色无尽，智慧亦复然，一切法常住，是故我归依。 大智大愿力，普度于群生，令舍热恼身，生彼清凉国。 我今净三业，归依及礼赞，愿共诸众生，同生安乐刹。（赞叹发愿完毕，就礼拜佛。每一次礼拜都用心专注，唱诵：） 一心顶礼常寂光净土阿弥陀如来（Amitabha，音译，意为无量光或无量寿）清净妙法身遍法界诸佛
English
English version By relying on the blessings and assistance of the multitude, may (the roots of goodness for rebirth in the Pure Land) flourish and thrive, thereby quickly achieving the flowers and fruits (of rebirth in the Pure Land). Therefore, the fourth gate is like irrigating (plants) with rich and oily fertilizer. From this, it can be known that those who can fully cultivate these four practices are the most supreme and excellent. However, although it is like this in terms of appearance, if there is a little free time, even if one only cultivates three, two, or one of them according to one's ability, one can still be reborn in the Land of Ultimate Bliss. This is because each of these four gates has practices and vows, and they are all the direct causes for rebirth in the Pure Land. In addition, one can also practice the method of prostration and repentance on the six fast days, and practice the ten recitations method every day. Because the ten recitations are the key to rebirth in the Pure Land, they must not be abandoned. The latter two gates should be practiced according to one's ability. If one cannot do this, then one should practice according to one's wishes. Now, I will explain these four gates. First, the Gate of Prostration and Repentance. One should, every morning, in the shrine that is regularly offered to, dress neatly, with dignified attire, and be respectful and solemn. In front of the Buddha image, personally burn incense, join palms, and stabilize the mind, chanting thus: With utmost reverence, with one mind, I prostrate and take refuge in the eternally abiding Three Jewels (visualize prostrating to all the Buddhas, Dharma, and Sangha of the ten directions and three times. When bowing down, place both knees on the ground, hold the incense burner in your hands, burn various famous incenses, and chant:) May this cloud of incense smoke pervade the ten directions, in the boundless Buddha lands, with immeasurable fragrant adornments, fully embodying the Bodhisattva path, accomplishing the fragrance of the Tathagata (after chanting, quiet the mind for a moment, visualize the cloud of incense universally carrying and offering to the Three Jewels, universally perfuming sentient beings, all being born in the Pure Land. After finishing, put down the incense burner, stand up and make a bow. After standing up, join palms, bend the body, earnestly visualize facing Amitabha (Amitabha, transliteration, meaning immeasurable light or immeasurable life) Buddha and all Buddhas, and then praise and say:) The Tathagata's wonderful form is unparalleled in the world, incomparable and inconceivable, therefore I now prostrate. The Tathagata's form is inexhaustible, and so is wisdom, all dharmas are permanent, therefore I take refuge. With great wisdom and great vows, universally delivering sentient beings, causing them to abandon their bodies of heat and affliction, and be born in that land of coolness. Now I purify my three karmas, take refuge and praise, may I together with all sentient beings, be born in the Land of Bliss (after praising and making vows, then prostrate to the Buddha. Each prostration should be focused and dedicated, chanting:) With one mind, I prostrate to the Pure Dharma Body of Amitabha (Amitabha, transliteration, meaning immeasurable light or immeasurable life) Tathagata of the Land of Eternal Tranquil Light, pervading all Buddhas of the Dharma Realm. --------------------------------------------------------------------------------
Chinese
一心顶礼实报庄严土阿弥陀如来微尘相海身遍法界诸佛 一心顶礼方便圣居土阿弥陀如来解脱相严身遍法界诸佛 一心顶礼西方安乐土阿弥陀如来大乘根界身遍法界诸佛 一心顶礼西方安乐土阿弥陀如来十方化往身遍法界诸佛 一心顶礼西方安乐土观世音菩萨万亿紫金身遍法界菩萨摩诃萨 一心顶礼西方安乐土大势至菩萨无边光智身遍法界菩萨摩诃萨 一心顶礼西方安乐土清净大海众满分二严身遍法界圣众(即以两膝跪地。手执香炉烧香。至诚而唱是言) 我今普为四恩三有法界众生。悉愿断除三障归命忏悔(起礼复跪地。执手炉唱云)。 至心忏悔。我弟子(某甲)及法界众生。从无始世来。无明所覆颠倒迷惑。而由六根三业习不善法。广造十恶及五无间一切众罪。无量无边说不可尽。十方诸佛常在世间。法音不绝。妙香充塞。法味盈空。放净光明照触一切。常住妙理遍满虚空。我无始来。六根内盲三业昏闇。不见不闻不觉不知。以是因缘长流生死经历恶道。百千万劫永无出期。经云。毗卢遮那遍一切处。其佛所住名常寂光。是故当知一切诸法无非佛法。而我不了随无明流。是则于菩提中见不清净。于解脱中而起缠缚。今始觉悟。今始改悔。奉对诸佛弥陀世 尊发露忏悔。当令我与法界众生三业六根。无始所作现作当作。自作教他见闻随喜。若忆不忆。若识不识。若疑不疑。若覆若露。一切重罪毕竟清净。我忏悔已。六根三业净无瑕累。所修善根悉亦清净。皆悉回向庄严净土。普与众生同生安养。愿阿弥陀佛常来护持。令我善根现前增进。不失净因。临命终时身心正念。视听分明。面奉弥陀与诸圣众。手执华台接引于我。一刹那顷生在佛前。具菩萨道广度众生同成种智(忏悔发愿已。归命礼阿弥陀佛及一切三宝应具三说。若时促及事迫一说亦得。次旋绕法或三匝或七匝。乃至多匝。口称云)。 南无阿弥陀佛 南无观世音菩萨 南无大势至菩萨 南无清净大海众菩萨摩诃萨(或三或七或多。如是称念。随意所欲不拘遍数。次至佛前三自归。唱云)。 自归于佛当愿众生体解大道发无上心。 自归于法当愿众生深入经藏智慧如海。 自归于僧当愿众生统理大众一切无碍和南圣众。 次至别座诵经(诵弥陀经或十六观经。若都不诵得经文。即一心称阿弥陀佛名。量时而止。或更回向结撮亦得)。 第二十念门者。每日清晨服饰已后。面西正立合掌连声。称阿弥陀佛尽一气为一念。如是十气名为十念。但随气长短不限佛数。惟长惟 现代汉语译本 我诚心发露忏悔。愿我和法界一切众生，身、口、意三业和眼、耳、鼻、舌、身、意六根，从无始以来所造作的、现在正在造作的、将来要造作的一切罪业，无论是自己做的，还是教唆他人做的，或是见闻后心生欢喜的，无论是记得的还是不记得的，无论是知道的还是不知道的，无论是隐瞒的还是显露的，所有深重的罪业都能彻底清净。我忏悔之后，愿六根清净，三业纯洁无瑕，所修的一切善根也都清净，全部回向，用以庄严清净的佛国净土，普遍与一切众生一同往生西方极乐世界。愿阿弥陀佛（Amitabha）常常来护持我，使我的善根不断增长，不失去往生净土的因缘。临命终时，身心保持正念，视听清楚分明，能够亲眼见到阿弥陀佛（Amitabha）和诸位圣众，亲手持着莲花台来接引我，在一刹那间往生到佛前，具足菩萨的修行，广度一切众生，共同成就佛的智慧（忏悔发愿完毕后，应归命礼敬阿弥陀佛（Amitabha）以及一切三宝，应该完整地说三遍。如果时间紧迫或事务繁忙，说一遍也可以。然后绕佛，可以绕三圈、七圈，甚至更多圈，口中称念）。 南无阿弥陀佛（Namo Amitabha） 南无观世音菩萨（Namo Avalokitesvara） 南无大势至菩萨（Namo Mahasthamaprapta） 南无清净大海众菩萨摩诃萨（Namo Pure Ocean Assembly of Bodhisattvas Mahasattvas）（可以念三遍、七遍或更多遍。这样称念，随自己的意愿，不拘泥于遍数。然后到佛前进行三自归，唱诵：） 自皈依佛，当愿众生，体解大道，发无上心。 自皈依法，当愿众生，深入经藏，智慧如海。 自皈依僧，当愿众生，统理大众，一切无碍，和南圣众。 然后到别处诵经（诵《弥陀经》或《十六观经》。如果都不诵，得到经文，就一心称念阿弥陀佛（Amitabha）的名号，根据时间长短而停止。或者可以再回向和总结）。 第二十念门是：每天清晨穿戴完毕后，面向西方站立，合掌，连续不断地称念阿弥陀佛（Amitabha），一口气为一念。这样十口气称为十念。但随着气息的长短，不限制佛号的数目，只求长久。
English
English version I sincerely express and confess my repentance. May I and all sentient beings in the Dharma realm, with our three karmas (body, speech, and mind) and six senses (eyes, ears, nose, tongue, body, and mind), all the sins committed from beginningless time, those being committed now, and those to be committed in the future, whether done by ourselves, instigated by us, or rejoiced upon seeing or hearing, whether remembered or not, whether known or not, whether doubted or not, whether concealed or revealed, may all heavy sins be completely purified. After my repentance, may my six senses be pure, my three karmas be flawless, and all the good roots I cultivate be pure as well, all dedicated to adorn the pure lands, universally enabling all sentient beings to be reborn together in the Land of Ultimate Bliss. May Amitabha Buddha (Amitabha) always protect and support me, so that my good roots may increase and advance, not losing the cause for rebirth in the Pure Land. At the time of death, may my body and mind maintain right mindfulness, with clear vision and hearing, able to personally behold Amitabha (Amitabha) and all the holy assembly, holding a lotus pedestal to receive me, and in an instant be reborn before the Buddha, fully equipped with the Bodhisattva path to widely liberate all sentient beings and together attain the wisdom of the Buddha (After repentance and vows, take refuge in Amitabha Buddha (Amitabha) and all the Three Jewels, which should be recited three times completely. If time is short or affairs are pressing, reciting once is also acceptable. Then circumambulate the Dharma, either three times, seven times, or even more, reciting aloud:). Namo Amitabha (Namo Amitabha) Namo Avalokitesvara (Namo Avalokitesvara) Namo Mahasthamaprapta (Namo Mahasthamaprapta) Namo Pure Ocean Assembly of Bodhisattvas Mahasattvas (Namo Pure Ocean Assembly of Bodhisattvas Mahasattvas) (Can be recited three times, seven times, or more. Recite in this way, according to your own will, without being restricted by the number of times. Then go before the Buddha and take the Three Refuges, chanting:) I take refuge in the Buddha, wishing that all sentient beings understand the Great Path and generate the unsurpassed mind. I take refuge in the Dharma, wishing that all sentient beings deeply enter the Sutra Treasury and their wisdom be like the ocean. I take refuge in the Sangha, wishing that all sentient beings govern the masses without any obstacles, and be in harmony with the holy assembly. Then go to a separate seat to recite the scriptures (recite the 'Amitabha Sutra' or the 'Sixteen Contemplations Sutra'. If neither is recited, obtain the scripture text and single-mindedly recite the name of Amitabha Buddha (Amitabha), stopping according to the length of time. Or you can dedicate the merits and summarize again). The twentieth method of mindfulness is: Every morning after dressing, stand facing west, with palms together, continuously reciting Amitabha Buddha (Amitabha), one breath being one thought. Ten breaths like this are called ten thoughts. But according to the length of the breath, the number of Buddhas is not limited, only seeking to be long and continuous. --------------------------------------------------------------------------------
Chinese
久气极为度。其佛声不高不低。不缓不急调停得中。如此十气连属不断。意在令心不散专精为功故。名此为十念者。显是藉气束心也。作此念已。发愿回向云。 我弟子(某甲)一心归命极乐世界阿弥陀佛。愿以净光照我慈誓摄我。我今正念称如来名经十念顷。为菩提道求生净土。佛昔本誓若有众生欲生我国。至心信乐乃至十念。若不生者不取正觉。唯除五逆诽谤正法。我今自忆此生已来。不造逆罪不谤大乘。愿此十念得入如来大誓海中。承佛慈力众罪消灭净因增长。若临欲命终自知时至。身不病苦心无贪恋。心不倒散如入禅定。佛及圣众手持金台来迎接我。如一念顷生极乐国。华开见佛即闻佛乘。顿开佛慧广度众生满菩提愿(作此愿已。便止不必礼拜。要尽此一生不得一日暂废。唯将不废自要其心得生彼国)。 第三系缘门者。凡公临私养历涉缘务。虽造次而常内心不忘于佛及忆净土。譬如世人切事系心。虽经历语言去来坐卧种种作务。而不妨密忆前事宛然。念佛之心亦应如是。或若失念数数摄还。久久成性任运常忆。楞严经云。譬如有人一专为忆(譬佛常念众生)一人专念(譬众生念佛)二人相忆二忆念深如是。乃至从生至生同于形影不相乖异。十方如来怜念众生如母忆子。若子逃逝虽忆何为。子若 现代汉语译本： 呼吸要缓慢而深长。阿弥陀佛的声音不高不低，不快不慢，恰到好处。这样连续不断地进行十次呼吸念佛，目的是为了使心不散乱，专心致志地用功。之所以称此为‘十念’，明显是借助气息来约束心念。完成这十念之后，发愿回向说： ‘弟子（某甲）一心归命极乐世界阿弥陀佛（Amitabha Buddha，无量光佛）。愿佛以清净的光芒照耀我，以慈悲的誓愿摄受我。我现在以正念称念如来名号，经历十念的时间，为了菩提道（Bodhi，觉悟之道）而求生净土（Pure Land）。佛陀过去曾发誓愿，如果有众生想要往生我的国土，以至诚之心信乐，乃至念佛十声，如果不能往生，我就不成正觉（perfect enlightenment）。我今自我回忆，此生以来，不曾造作五逆之罪，不曾诽谤大乘佛法。愿这十念能够进入如来（Tathagata，佛的称号之一）的大誓愿海中，承蒙佛陀的慈悲力量，一切罪业消灭，清净的善因增长。如果临命终时，自己知道时辰已到，身体没有病苦，心中没有贪恋，心不颠倒散乱，如同进入禅定（Dhyana，冥想状态）。佛陀以及诸圣众手持金莲台来迎接我，如同一念之间往生极乐国土。莲花开放，见到佛陀，立即听闻佛陀的教诲，顿悟佛的智慧，广度众生，圆满菩提的愿望。（发完这个愿望后，就可以停止，不必礼拜。要尽这一生，不得有一天暂时废止，唯有将不废止作为自己必须做到的，这样才能确保自己的心能够往生彼国）。’ 第三是系缘门。凡是公务、私事、供养等，经历各种事务时，即使在匆忙之中，也要常常内心不忘记佛陀以及忆念净土。譬如世人有重要的事情挂在心上，即使经历说话、来去、坐卧等各种活动，也不妨碍他暗暗地回忆之前的事情，清清楚楚。念佛的心也应该像这样。或者如果失去念头，就多次将心收回来。久而久之，养成习惯，自然而然地常常忆念。楞严经（Surangama Sutra）说：‘譬如有一个人一心一意地忆念（譬如佛陀常常忆念众生），一个人专心念佛（譬如众生念佛），两个人互相忆念，两种忆念都很深切，像这样，乃至从生到生，如同形影不离，不会互相乖离。’十方如来（Buddhas of the ten directions）怜悯忆念众生，如同母亲忆念儿子。如果儿子逃离，即使母亲忆念又有什么用呢？儿子如果