English
English version Offering. The high and low praises sing: 'May we be reborn, may we be reborn. May we sit in the assembly of Amitābha (Amitābha, Infinite Light Buddha). Holding incense and flowers, we constantly make offerings.' Verses of Praise for Dharma Practices in the Western Pure Land, Volume 1 Taisho Tripitaka Volume 47, No. 1979: Verses of Praise for Circumambulating the Sutras, Walking, and Aspiring to Rebirth in the Pure Land Verses of Praise for Peaceful and Joyful Practices, Circumambulating the Sutras, and Aspiring to Rebirth in the Pure Land, Volume 2 Compiled and Recorded by the Śramaṇa Shandao Entering the Text from the High Seat. Thus have I heard. At one time, the Buddha was in the Jeta Grove of Anāthapiṇḍika's Park in Śrāvastī. He was with a great assembly of twelve hundred and fifty Bhikṣus (monks), all of whom were great Arhats (enlightened beings), well-known to the assembly. They were: the Elder Śāriputra (Śāriputra, foremost in wisdom), Mahāmaudgalyāyana (Mahāmaudgalyāyana, foremost in supernatural powers), Mahākāśyapa (Mahākāśyapa, foremost in ascetic practices), Mahākātyāyana (Mahākātyāyana, foremost in debate), Mahākauṣṭhila (Mahākauṣṭhila, skilled in argumentation), Revata (Revata, foremost in meditation), Cūḍapanthaka (Cūḍapanthaka, symbol of enlightenment), Nanda (Nanda, Buddha's cousin), Ānanda (Ānanda, foremost in hearing), Rāhula (Rāhula, foremost in discreet practice), Gavāmpati (Gavāmpati, recipient of heavenly offerings), Piṇḍolabharadvāja (Piṇḍolabharadvāja, foremost in the field of merit), Kālodayin (Kālodayin, skilled in conversion), Mahākapphiṇa (Mahākapphiṇa, knower of constellations), Bakkula (Bakkula, long-lived), and Aniruddha (Aniruddha, foremost in divine eye). Such were the great disciples, along with Bodhisattva Mahāsattvas (great enlightened beings): Mañjuśrī Dharma Prince (Mañjuśrī, symbol of wisdom), Ajita Bodhisattva (Ajita, another name for Maitreya Bodhisattva), Gandhahastin Bodhisattva (Gandhahastin, Elephant of Fragrance Bodhisattva), Nityodyukta Bodhisattva (Nityodyukta, Constantly Diligent Bodhisattva), and such great Bodhisattvas, together with Śakro devānām indraḥ (Śakro devānām indraḥ, Indra, King of the Gods) and countless heavenly beings. The high praise then sings: 'May we be reborn, may we be reborn. The great compassion of all Buddhas is without duality, and the expedient means of transformation are equally without distinction. Abandoning that adorned and unsurpassed land, the eight aspects are manifested in Jambudvīpa (Jambudvīpa, the Southern Continent). Sometimes appearing in true form without benefiting beings, sometimes transforming into various forms to convert the foolish. Dividing bodies in the six realms without ceasing, transforming according to circumstances to deliver sentient beings. Sentient beings' views and understandings are not one, therefore there are eighty-four thousand gates. Each gate is different but not separate; each separate gate is still the same. The same is the attainment of the Tathāgata (Tathāgata, Thus Come One), the different is the heart of compassion. The compassionate heart constantly contemplates the three realms, where the roots of sin are deep in the four realms of humans and gods. Buddhas of the past and present all come to transform, but ignorance and karmic obstacles prevent them from meeting. Ashamed. Śākya's (Śākya, Shakyamuni Buddha) great vow is heavy, not abandoning the ten evils of Sahā (Sahā, the Saha World).' --------------------------------------------------------------------------------
Chinese
业。希遇道场闻净土。腾神永逝出烦笼。众等伤心共悲叹。手执香华常供养。 高接下赞云 下接高赞云。 愿往生愿往生。释迦如来成正觉。四十九载度众生。五天竺国皆行化。邪魔外道尽归宗。天上天下无过佛。慈悲救苦实难逢。或放神光遍六道。蒙光触者起慈心。或住或来皆尽益。三涂永绝断追寻。或震大地山河海。为觉萠冥信未深。或自说法教相劝。展转相将入法林。法林即是弥陀国。逍遥快乐不相侵。众等倾心皆愿往。手执香华常供养。 高接下赞云 下接高赞云。 愿往生愿往生。如来教法元无二。正为众生机不同。一音演说随缘悟。不留残结证生空。或现神通。或说法。或服外道灭魔踪。自利一身虽免缚。悲心普益绝无功。灰身灭智无余证。二万劫尽复生心。生心觉动身还现。诸佛先教发大乘。众等回心生净土。手执香华常供养。 下接高赞云 高接下赞云。 愿往生愿往生。菩萨大众无央数。文殊师利最为尊。发大慈悲行苦行。不违弘愿度众生。或现上好庄严相。或现上好庄严身。含灵睹见皆生喜。为说妙法入真门。十方佛国身皆到。助佛神化转法轮。众等回心生净土。手执香华常供养。 高接下赞云 下接高赞云。 愿往生愿往生。与佛声闻菩 现代汉语译本： 业障消除，有幸在道场听闻净土法门。灵魂超脱，永远脱离烦恼的牢笼。大众伤心，共同悲叹，手持香花，常常供养。 （高接下赞云 下接高赞云） 愿往生，愿往生。释迦如来（Śākyamuni Buddha）成就正觉。四十九年教化众生。五天竺国（Pañca-vidhā Indriya）都去弘扬佛法。邪魔外道都归顺佛门。天上天下没有超过佛的。慈悲救苦实在难得遇到。或者放出神光照遍六道。蒙受光芒照触的人都生起慈悲心。或者安住或者前来都能得到利益。三恶道永远断绝，不再追寻。或者震动大地山河海洋。为了觉悟那些根基浅薄，信心不深的人。或者亲自说法，教导劝勉。辗转相传进入佛法的树林。佛法的树林就是弥陀国（Amitābha）。逍遥快乐，没有侵扰。大众倾心都愿往生。手持香花，常常供养。 （高接下赞云 下接高赞云） 愿往生，愿往生。如来教法原本没有分别。只是因为众生的根器不同。用一种声音演说，随着不同的缘分领悟。不留下残余的执着，证悟生空的道理。或者显现神通，或者宣说佛法，或者降伏外道，消灭魔的踪迹。只利益自身虽然可以免除束缚。但悲悯之心普度众生才是绝无仅有的功德。灰身灭智，没有剩余的证悟。二万劫过后又重新生起心念。生起心念，觉悟行动，身体又重新显现。诸佛首先教导发起大乘佛法。大众回心向往净土。手持香花，常常供养。 （下接高赞云 高接下赞云） 愿往生，愿往生。菩萨大众无数。文殊师利（Mañjuśrī）最为尊贵。发起大慈悲心，修行苦行。不违背弘大的誓愿，度化众生。或者显现美好庄严的形象。或者显现美好庄严的身躯。有情众生看到都生起欢喜心。为他们宣说微妙的佛法，进入真正的法门。十方佛国都能到达。帮助佛的神力教化，转动法轮。大众回心向往净土。手持香花，常常供养。 （高接下赞云 下接高赞云） 愿往生，愿往生。与佛陀的声闻
English
English version: Karmic obstacles are eliminated, and I am fortunate to hear the Pure Land Dharma in the Bodhimaṇḍa (place of enlightenment). The spirit transcends, forever escaping the cage of烦恼 (kleshas, afflictions). The assembly is saddened and laments together, holding incense and flowers, constantly making offerings. (The upper praise connects to the lower praise, the lower praise connects to the upper praise.) May I be reborn, may I be reborn. Śākyamuni Buddha (释迦如来) attained perfect enlightenment. For forty-nine years, he taught sentient beings. He propagated the Dharma in all five regions of India (Pañca-vidhā Indriya, 五天竺国). Demons and heretics all returned to the Buddhist fold. There is nothing above the Buddha in heaven and earth. Compassionate and saving from suffering, it is truly rare to encounter. Sometimes he emits divine light that pervades the six realms. Those who are touched by the light give rise to compassion. Whether abiding or coming, all benefit fully. The three evil paths are forever cut off, no longer to be sought. Sometimes he shakes the earth, mountains, rivers, and seas. To awaken those whose roots are shallow and whose faith is not deep. Sometimes he personally preaches the Dharma, teaching and exhorting. Passing on the teachings, they enter the forest of Dharma. The forest of Dharma is Amitābha's (弥陀) land. Carefree and happy, without intrusion. The assembly wholeheartedly wishes to be reborn there. Holding incense and flowers, constantly making offerings. (The upper praise connects to the lower praise, the lower praise connects to the upper praise.) May I be reborn, may I be reborn. The Tathāgata's (如来) teachings are originally without difference. It is only because sentient beings have different capacities. He expounds with one voice, and they awaken according to their different conditions. Without leaving residual attachments, they realize the principle of the emptiness of existence. Sometimes he manifests supernatural powers, sometimes he preaches the Dharma, sometimes he subdues heretics, and eradicates the traces of demons. Although benefiting oneself alone can avoid bondage. But the compassionate heart universally benefiting sentient beings is unparalleled merit. Extinguishing the body and annihilating wisdom, without remaining proof. After twenty thousand kalpas (劫), the mind arises again. When the mind arises, awakening and acting, the body reappears. The Buddhas first taught the development of Mahāyāna (大乘) Buddhism. The assembly turns its heart towards the Pure Land. Holding incense and flowers, constantly making offerings. (The lower praise connects to the upper praise, the upper praise connects to the lower praise.) May I be reborn, may I be reborn. The Bodhisattva (菩萨) assembly is countless. Mañjuśrī (文殊师利) is the most honored. He generates great compassion and practices asceticism. Without violating his great vows, he liberates sentient beings. Sometimes he manifests an excellent and adorned appearance. Sometimes he manifests an excellent and adorned body. Sentient beings who see him all give rise to joy. He preaches the wonderful Dharma for them, leading them into the true gate. He can reach all Buddha lands in the ten directions. Assisting the Buddha's divine transformation, turning the Dharma wheel. The assembly turns its heart towards the Pure Land. Holding incense and flowers, constantly making offerings. (The upper praise connects to the lower praise, the lower praise connects to the upper praise.) May I be reborn, may I be reborn. Together with the Buddha's Śrāvakas (声闻) --------------------------------------------------------------------------------
Chinese
萨众同游舍卫住祇园。愿闭三涂绝六道。开显无生净土门。人天大众皆来集。瞻仰尊颜听未闻。见佛闻经同得悟。毕命倾心入宝莲。誓到弥陀安养界。还来秽国度人天。愿我慈悲无际限。长时长劫报慈恩。众等回心生净土。手执香华常供养。 高接下赞云 下接高赞云。 高座入文。 尔时佛告长老舍利弗。从是西方。过十万亿佛土。有世界。名曰极乐。其土有佛。号阿弥陀。今现在说法。舍利弗。彼土何故名为极乐。其国众生无有众苦。但受诸乐。故名极乐。 下接高赞云。 愿往生愿往生。人天大众皆围绕。倾心合掌愿闻经。佛知凡圣机时悟。即告舍利用心听。一切佛土皆严净。凡夫乱想恐难生。如来别指西方国。从是超过十万亿。七宝庄严最为胜。圣众人天寿命长。佛号弥陀常说法。极乐众生障自亡。众等回心愿生彼。手执香华常供养。 高接下赞云 下接高赞云。 高座入文。 又舍利弗。极乐国土。七重栏楯。七重罗网。七重行树。皆是四宝。周匝围绕。是故彼国名曰极乐。 下接高赞云。 愿往生愿往生。三界众生无智慧。惛惛六道内安身。诸佛慈心为说法。聋盲抵突伴不闻。忽尔无常苦来逼。精神错乱始惊忙。万事家生皆舍离。专心发 现代汉语译本 诸位菩萨一同在舍卫城（Śrāvastī）的祇园精舍（Jetavana）游化。愿能关闭地狱、饿鬼、畜生三恶道，断绝天、人、阿修罗、地狱、饿鬼、畜生六道轮回。开启和显现无生无灭的净土法门。人天大众都来聚集，瞻仰佛陀的尊容，听闻从未听过的佛法。见到佛陀，听闻佛经，一同得到觉悟。毕生倾心皈入宝莲之中。发誓往生到阿弥陀佛（Amitābha）的安养世界，再回到这污浊的世界度化人天。愿我的慈悲没有边际和界限，长久地报答佛陀的慈恩。大众收摄身心，发愿往生净土，手执香和鲜花，常常供养。 高接下赞（一种赞颂形式）说，下接高赞（另一种赞颂形式）说。 升上高座，进入经文。 这时，佛陀告诉长老舍利弗（Śāriputra）：‘从这里向西方，经过十万亿个佛土，有一个世界，名叫极乐（Sukhāvatī）。那个世界有一尊佛，名号是阿弥陀佛（Amitābha），现在正在说法。’舍利弗（Śāriputra），那个国土为什么名叫极乐（Sukhāvatī）呢？因为那个国家的众生没有各种痛苦，只是享受各种快乐，所以名叫极乐（Sukhāvatī）。 下接高赞（一种赞颂形式）说。 愿往生，愿往生。人天大众都来围绕，倾心合掌，愿听闻佛经。佛陀知道凡夫和圣人的根机和时节因缘，就告诉舍利弗（Śāriputra）要用心听。一切佛土都是庄严清净的，凡夫的散乱妄想恐怕难以往生。如来特别指明西方极乐世界，从这里超过十万亿个佛土。七宝庄严，最为殊胜。圣众和人天的寿命都很长。佛号是阿弥陀佛（Amitābha），常常说法。极乐世界的众生，业障自然消亡。大众收摄身心，发愿往生到那里，手执香和鲜花，常常供养。 高接下赞（一种赞颂形式）说，下接高赞（另一种赞颂形式）说。 升上高座，进入经文。 又，舍利弗（Śāriputra），极乐国土有七重栏杆，七重罗网，七重行树，都是用四宝构成，周匝围绕。因此那个国家名叫极乐（Sukhāvatī）。 下接高赞（一种赞颂形式）说。 愿往生，愿往生。三界众生没有智慧，昏昧地在六道中安身。诸佛慈悲为他们说法，但他们却像聋子和瞎子一样，不听不见。忽然无常的痛苦来逼迫，精神错乱才开始惊慌忙乱。万事家业都要舍弃，专心发