English
English version: The breath should be slow and deep. The voice of Amitabha Buddha (Amitabha Buddha, Buddha of Infinite Light) should be neither too high nor too low, neither too fast nor too slow, but perfectly balanced. Repeat this ten times continuously, with the intention of keeping the mind focused and concentrated. This is called the 'Ten念 (ten recitations),' which clearly uses the breath to restrain the mind. After completing these ten念, make the following vow and dedication: ‘I, your disciple (name), wholeheartedly take refuge in Amitabha Buddha (Amitabha Buddha, Buddha of Infinite Light) of the Pure Land (Pure Land) of Ultimate Bliss. May the Buddha illuminate me with pure light and embrace me with compassionate vows. I now recite the name of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) with right mindfulness for the duration of ten念, seeking rebirth in the Pure Land for the sake of the Bodhi (Bodhi, enlightenment) path. The Buddha once made a vow that if there are beings who wish to be born in my land, with sincere faith and joy, even if they recite my name ten times, if they are not reborn, I will not attain perfect enlightenment. Except for those who commit the five heinous offenses or slander the true Dharma. I now recall that since this life, I have not committed any of the five heinous offenses nor slandered the Mahayana (Mahayana, the Great Vehicle) teachings. May these ten念 enter the great ocean of vows of the Tathagata, and through the compassionate power of the Buddha, may all my sins be eradicated and my pure causes increase. If, when approaching the end of my life, I know the time has come, may my body be free from suffering, my mind free from greed, and my mind not be scattered or confused, but be as if entering Dhyana (Dhyana, meditation). May the Buddha and the holy assembly come to greet me, holding golden lotus platforms in their hands, and may I be reborn in the Land of Ultimate Bliss in an instant. When the lotus flower opens, may I see the Buddha and immediately hear the Buddha's teachings, instantly awaken to the Buddha's wisdom, widely liberate sentient beings, and fulfill my Bodhi vows. (After making this vow, you can stop, there is no need to prostrate. You must continue this practice throughout your life, without stopping even for a day. Only by making non-cessation a requirement for yourself can you ensure that your mind will be reborn in that land.)’ The third is the method of focusing on conditions. In all public affairs, private matters, offerings, and other activities, even in the midst of busyness, one should always remember the Buddha and recall the Pure Land in one's heart. For example, when worldly people have important matters on their minds, even when speaking, coming and going, sitting, lying down, and engaging in various activities, they can still secretly recall the previous events clearly. The mind of reciting the Buddha should be like this. Or if one loses mindfulness, one should repeatedly bring the mind back. Over time, it becomes a habit, and one naturally remembers the Buddha. The Surangama Sutra (Surangama Sutra) says: ‘For example, if one person single-mindedly remembers (like the Buddha constantly remembering sentient beings), and another person wholeheartedly recites the Buddha's name (like sentient beings reciting the Buddha's name), the two remember each other, and both memories are deep. In this way, even from life to life, they are like form and shadow, inseparable.’ The Buddhas of the ten directions (Buddhas of the ten directions) compassionately remember sentient beings, like a mother remembering her son. If the son runs away, what is the use of the mother's memory? If the son --------------------------------------------------------------------------------
Chinese
忆母如母忆时。母子历生不相违远。若众生心忆佛念佛。现前当来必定见佛去佛不远。不假方便自得心开。如染香人身有香气。如此系心任运常遮一切恶念。设欲作恶。忆佛之故。恶不能成。纵使随恶作恶业时心常下耎。如身有香自然离臭。又复觉心微起恶念即便忆佛。以佛力故恶念自息。如人遇难。求彼强援必得免脱。又若见他受苦时。以念佛心怜愍于彼愿其离苦。若断刑狱以念佛故生悯念心。虽依王法当密作愿云。我行王法非我本心。愿生净土誓相救济。凡历一切境界若善若恶。由心忆佛皆心念作愿。故普贤愿王云。作一切恶皆不成就。若作善业皆悉和合。即此意尔。如是相续念佛在心。能办一切净因功德。恐烦披览不复具说。诚哉此门为益最大。 第四明众福门者。普贤观经云。若国王大臣欲忏悔重罪者。当修行五事。 一者但当正心不谤三宝不障出家。不为梵行人作恶留难(于持戒四众勿行污行)。 二者孝养父母奉事师长。 三者正法治国不邪枉人民。 四者于六斋日敕诸境内。力所及处令行不杀(严禁渔捕及诫奸斗。六斋日者。白月初八日四天王使者巡世。十四日四王太子巡。十五日四天大王亲巡。黑月二十三日二十九日三十日巡世。准上白月次第终而复始。若四王亲下 现代汉语译本： 忆念母亲就像母亲忆念自己一样。母子生生世世都不会互相远离。如果众生心中忆念佛陀、口中念诵佛陀，那么现在和将来必定能见到佛陀，离佛陀不远。不需要借助其他方法，自然就能心开悟解。就像染香的人身上会有香气一样。这样系念佛陀，自然而然就能遮止一切恶念。即使想要作恶，因为忆念佛陀的缘故，恶念也无法实现。纵然随着恶念造作恶业，心中也常常是谦下柔和的，就像身上有香气自然远离臭味一样。而且，如果觉察到心中稍微生起恶念，就立刻忆念佛陀，因为佛陀的力量，恶念自然止息。就像人遇到危难，寻求强大的援助必定能免于脱险一样。又如果见到他人遭受痛苦时，用念佛的心怜悯他们，愿他们脱离痛苦。如果判决刑罚，因为念佛的缘故，生起怜悯之心。即使依据王法行事，也应当暗中发愿说：‘我执行王法并非我的本意，愿往生净土，发誓互相救济。’凡是经历一切境界，无论是善是恶，都由心中忆念佛陀，心中念诵发愿。所以普贤愿王说：‘造作一切恶事都不会成功，如果做善事都会完全和合。’就是这个意思。这样相续不断地念佛在心中，能成就一切清净的因地功德。恐怕过于繁琐，不再详细说明。实在说，这个法门利益最大。 第四是阐明众福之门。普贤观经说：如果国王大臣想要忏悔重罪，应当修行五件事： 第一，应当端正心念，不诽谤三宝（佛(Buddha)，法(Dharma)，僧(Sangha)），不阻碍出家，不为清净修行的人制造恶劣的障碍（不要对持戒的四众弟子做出污秽的行为）。 第二，孝养父母，奉事师长。 第三，用正法治理国家，不邪恶地冤枉人民。 第四，在六斋日敕令境内，在能力所及的范围内实行不杀生（严格禁止捕鱼和争斗。六斋日是：白月初八日，四天王(Four Heavenly Kings)的使者巡视人间；十四日，四天王的太子巡视；十五日，四大天王亲自巡视；黑月二十三日、二十九日、三十日巡视人间。按照上个月的顺序循环往复。如果四大天王亲自下界……）
English
English version: Remembering mother is like mother remembering herself. Mother and child will not be far apart through lifetimes. If sentient beings remember the Buddha (Buddha), and recite the Buddha's name, they will surely see the Buddha in the present and future, and will not be far from the Buddha. Without relying on other methods, they will naturally attain enlightenment. Just as a person who dyes incense has a fragrant scent on their body. By focusing the mind in this way, one can naturally and constantly prevent all evil thoughts. Even if one wants to do evil, because of remembering the Buddha, evil cannot be accomplished. Even if one follows evil and commits evil deeds, the mind is always humble and gentle, just as a body with fragrance naturally avoids foul odors. Furthermore, if one perceives the slightest arising of evil thoughts, one should immediately remember the Buddha. Because of the Buddha's power, evil thoughts will naturally cease. Just as a person who encounters difficulties and seeks strong assistance will surely be rescued. Moreover, if one sees others suffering, one should have compassion for them with a mind of mindfulness of the Buddha, wishing them to be free from suffering. If judging criminal cases, one should generate a compassionate heart because of mindfulness of the Buddha. Even when acting according to the king's law, one should secretly make a vow, saying: 'I am executing the king's law, but it is not my original intention. I vow to be reborn in the Pure Land and vow to save and assist each other.' In all circumstances, whether good or bad, one should remember the Buddha in one's heart and make vows in one's mind. Therefore, the Vows of Samantabhadra (Samantabhadra) says: 'All evil deeds will not be accomplished, and all good deeds will be completely harmonious.' This is the meaning. By continuously remembering the Buddha in the heart in this way, one can accomplish all pure causes and merits. Fearing that it would be too tedious, I will not go into detail. Truly, this path is of the greatest benefit. Fourthly, explaining the door of manifold blessings. The Samantabhadra Contemplation Sutra says: If a king or minister wishes to repent of serious offenses, they should practice five things: First, they should have a righteous mind, not slander the Three Jewels (Buddha, Dharma, Sangha), not obstruct ordination, and not create evil obstacles for those who practice pure conduct (do not engage in impure conduct towards the four groups of disciples who uphold the precepts). Second, be filial to parents and serve teachers. Third, govern the country with righteous laws and do not unjustly wrong the people. Fourth, on the six fast days, order within the territory, to the extent possible, to practice non-killing (strictly prohibit fishing and fighting. The six fast days are: the eighth day of the white month, when the messengers of the Four Heavenly Kings (Four Heavenly Kings) patrol the world; the fourteenth day, when the princes of the Four Heavenly Kings patrol; the fifteenth day, when the Four Great Heavenly Kings personally patrol; the twenty-third, twenty-ninth, and thirtieth days of the black month patrol the world. Following the order of the previous white month, it cycles again. If the Four Great Heavenly Kings personally descend...) --------------------------------------------------------------------------------
Chinese
一切诸天星宿鬼神俱时随从。若遇修福斋戒者。诸天相庆。即为此人注禄添算。护持福业令其成就)。 五者当深信因果。信一实道知佛不灭。此与十六观经三福大同。但普贤观正为王臣故。特引用此。亦是三世诸佛净土正因。若出家四众应具依观经三福为行。当自检文但随作一福并须。即时若心念若口言。作意回向方成净因。尔劝修者于此四种法门。必须系日专持修习。方可自期定生净土。此之四行即是学习念佛三昧往生正因。经云。行此三昧者。现身得见阿弥陀佛及二菩萨。若人但闻佛名二菩萨名。永除无量劫生死之罪。何况忆念。若念佛者。当知此人。是人中芬陀利华。观音势至为其胜友。当坐道场生诸佛家。此人现世。彼佛常遣无数化佛无数化观世音化大势至。及娑婆世界常有二十五菩萨昼夜拥护。若行住坐卧若一切时处。不令恶鬼得便。不受一切灾难。常为国王大臣一切人民之所宗奉。所得功德。一念之间不可算数。如佛之辩不能称扬。除彼不肖人。孰闻不信乐。 往生净土决疑行愿二门 现代汉语译本： 一切诸天、星宿、鬼神都同时随从（修福斋戒者）。如果遇到修行积福、持斋守戒的人，诸天都会互相庆贺，并为这个人增加俸禄、延长寿命，护持他的福德事业，使之成就。 第五，应当深信因果，相信唯一真实的道路，了知佛陀不会寂灭。这与《十六观经》中的三福（孝养父母、奉事师长、慈心不杀）大致相同。但《普贤观经》主要是为国王大臣而说，所以特别引用这段。这也是三世诸佛净土的正因。如果出家的四众弟子，应当完全依照《观经》中的三福来修行。应当自我检查，即使只做其中一种福业，也必须立刻用心念或口头，有意识地回向，才能成就净土之因。劝人修行的人，对于这四种法门，必须限定时间，专心修习，才可以期望自己一定往生净土。这四种修行就是学习念佛三昧，往生的正因。《经》中说，修行这种三昧的人，现世就能得见阿弥陀佛（Amitabha）及两位菩萨（菩萨）。如果有人只是听闻佛名和两位菩萨的名号，就能永远消除无量劫生死之罪，更何况是忆念。如果念佛的人，应当知道这个人是人中的芬陀利华（Pundarika，白莲花）。观音（Avalokiteśvara）和势至（Mahāsthāmaprāpta）是他的殊胜朋友。他将安坐道场，生在诸佛之家。这个人现世，阿弥陀佛常常派遣无数化身佛、无数化身观世音、化身大势至，以及娑婆世界常有二十五位菩萨昼夜拥护。无论行走、站立、坐卧，无论任何时间、任何地点，都不让恶鬼得逞，不受一切灾难。常常被国王、大臣和一切人民所尊敬。所得到的功德，一念之间都不可计数，即使是佛的辩才也无法称扬。除了那些不贤良的人，谁听了不会信受欢喜呢？ 往生净土决疑行愿二门