English
English version I vow to be reborn in the Pure Land. The Three Realms (Desire Realm, Form Realm, Formless Realm) are without peace, like a burning house. Beings in the Six Paths (Heavenly Beings, Humans, Asuras, Animals, Hungry Ghosts, Hell Beings) are running around anxiously, competing to find a way out. There are eighty-four thousand different gates to liberation, each of which should be understood in one's heart. Abandoning worldly desires, yet turning back to cling to them, being misled by ignorance (delusion about the true nature of things) and harming oneself. Greedy for wealth, infatuated with beauty, never satisfied. False splendor, delusive illusions, hypocritically pretending to be close. Once wealth is exhausted and beauty fades, they despise and hate each other. In an instant, affection is severed, like enemies. Such enmity fills the entire Saha world (the world we live in, full of imperfections and suffering), and all conscious and sentient beings cannot avoid it. Therefore, the Tathagata (referring to Shakyamuni Buddha) specifically points out and teaches, urging us to diligently cultivate the causes for rebirth in the Pure Land. Once the causes for the Pure Land are accomplished, one will naturally be reborn there. At the moment of death, joining palms in reverence, offering incense. The incense rises directly to Amitabha Buddha (the lord of the Western Pure Land of Ultimate Bliss). Amitabha Buddha and the holy assembly hold flowers to welcome my arrival. Immediately sitting on a lotus throne, the whole body appears golden. Arriving in the Pure Land, there is no affliction, it is true and truly real. The assembly is filled with sorrow and joy, all vowing to be reborn, holding incense and flowers, always making offerings. Loudly welcoming, softly praising, echoing each other. I vow to be reborn in the Pure Land. As the kalpa (eon) nears its end, the Five Turbidities (Turbidity of the Kalpa, Turbidity of Views, Turbidity of Afflictions, Turbidity of Beings, Turbidity of Life) become increasingly severe. Beings' wrong views are deep-rooted, making it difficult to believe in the true Dharma. Specifically pointing out and teaching, returning to the Western Path. But some destroy it, and everything returns to the way it was. It has always been like this since beginningless time, it is not only in this life that we begin to awaken. It is precisely because we have not encountered good and strong supporting conditions that it is difficult to be liberated from samsara (cycle of rebirth). Today, at this moment, hearing the essential Dharma, taking life as the limit, vowing to be steadfast. Steadfastly maintaining right mindfulness, not sparing oneself, ashamed of the kindness of Shakyamuni Buddha and all Buddhas. Specifically describing the bliss of the West, wanting to lead everyone to enter the right gate together. The right gate is the realm of Amitabha Buddha, ultimate liberation, cutting off the root of afflictions. Coming and going, do not linger in other places, returning from the Buddha, returning to one's own homeland. All practices and vows will naturally be accomplished. May the assembly each be reborn in the Pure Land, holding incense and flowers, always making offerings. Loudly welcoming, softly praising, echoing each other. I vow to be reborn in the Pure Land. The assembly joins palms, even shattering the body cannot repay the kindness of Shakyamuni Buddha. Being able to receive the compassionate and skillful means of the Buddha, pointing out the gate of happiness leading to the Western Pure Land of Ultimate Bliss. The Dharma assembly is about to end, and we are about to part, diligently exhorting each other to cut off greed and hatred. Greed and hatred are the causes that obstruct rebirth in the holy Pure Land, unable to awaken oneself, one will be forever submerged. Fellow practitioners, be close to each other, encourage each other, taking life as the limit, arriving before the Buddha. May this wheel of Dharma continue to turn forever, may the sponsors of the Dharma assembly have increasing longevity and blessings. May the assembly together enjoy peace and happiness. --------------------------------------------------------------------------------
Chinese
。见闻随喜亦皆然。普愿回心生净土。手执香华常供养。 下接高赞云 高接下赞云。 又诵经唱赞已。高座即令一人行香与大众行华。次当赞人等向行道处立。又令小者唱礼供养及如法行道。唱已其散华法用一如上。或三匝或七匝竟。即当佛前立。次唱后赞。 高座唱赞 下座和云。 般舟三昧乐(愿往生) 大众人人皆合掌(无量乐) 般舟三昧乐(愿往生) 道场圣众欲归还(无量乐) 众等伤心共伤叹(愿往生) 唯知惭谢释迦恩(无量乐) 般舟三昧乐(愿往生) 悲喜交流深自庆(无量乐) 不因释迦佛开悟(愿往生) 弥陀名愿何时闻(无量乐) 般舟三昧乐(愿往生) 荷佛慈恩实难报(无量乐) 四十八愿殷勤唤(愿往生) 乘佛愿力往西方(无量乐) 般舟三昧乐(愿往生) 娑婆永别更何忧(无量乐) 无问罪福时多少(愿往生) 心心念佛莫生疑(无量乐) 般舟三昧乐(愿往生) 六方如来证不虚(无量乐) 三业专心无杂乱(愿往生) 百宝莲华应时见(无量乐) 般舟三昧乐(愿往生) 临终圣众自来迎(无量乐) 行者见佛心欢喜(愿往生) 弥陀接手坐华台(无量乐) 般舟三昧乐(愿往生) 现代汉语译本： 见闻者随喜的功德也是如此。普遍希望回心转意，往生净土。手中拿着香和花，经常供养。 下面接高赞，高座接下面的赞词。 又诵经唱赞完毕后，高座就安排一人拿着香，与大众一起散花。接下来，负责唱赞的人等面向行道的地方站立。再让年龄小的人唱诵礼供养以及如法行道。唱诵完毕后，散花的方法完全和上面一样。或者绕三圈，或者绕七圈结束。然后就在佛前站立。接着唱诵后面的赞词。 高座唱赞，下座的人应和说： 般舟三昧乐（愿往生），大众人人皆合掌（无量乐）。 般舟三昧乐（愿往生），道场圣众欲归还（无量乐）。 众等伤心共同叹息（愿往生），唯有惭愧感谢释迦恩（无量乐）。 般舟三昧乐（愿往生），悲喜交加深深自庆（无量乐）。 不因释迦佛（Sakyamuni Buddha）开悟（愿往生），弥陀（Amitabha）名号和愿力何时能闻（无量乐）。 般舟三昧乐（愿往生），承受佛陀慈悲恩德实在难以报答（无量乐）。 四十八愿殷勤呼唤（愿往生），乘着佛的愿力往生西方（无量乐）。 般舟三昧乐（愿往生），与娑婆世界（Saha World）永远告别，还有什么忧愁（无量乐）。 无论罪业或福报有多少（愿往生），心中念念不忘佛，不要产生怀疑（无量乐）。 般舟三昧乐（愿往生），六方如来（Six directions Tathagatas）证明真实不虚（无量乐）。 身口意三业专心没有杂念（愿往生），百宝莲花应时显现（无量乐）。 般舟三昧乐（愿往生），临终时圣众自然来迎接（无量乐）。 修行者见佛心生欢喜（愿往生），弥陀（Amitabha）接手，坐在莲花台上（无量乐）。 般舟三昧乐（愿往生）。
English
English version: Those who see and hear rejoice accordingly. May all sincerely turn their minds and be reborn in the Pure Land. Constantly holding incense and flowers, may they always make offerings. The following connects to the high praise, the high seat connects to the praise below. After reciting the sutras and chanting praises, the high seat arranges for one person to carry incense and distribute flowers with the assembly. Next, those responsible for chanting praises stand facing the place of practice. Then, the younger ones are instructed to chant the offering and practice accordingly. After the chanting, the method of scattering flowers is exactly the same as above. Either circling three times or seven times, then standing before the Buddha. Next, chant the following praise. The high seat chants the praise, and those below respond: The bliss of Pratyutpanna Samadhi (May we be reborn), the assembly joins palms together (Immeasurable bliss). The bliss of Pratyutpanna Samadhi (May we be reborn), the holy assembly of the Dharma-place wishes to return (Immeasurable bliss). The assembly is saddened and sighs together (May we be reborn), only feeling ashamed and grateful for Sakyamuni's (Sakyamuni Buddha) kindness (Immeasurable bliss). The bliss of Pratyutpanna Samadhi (May we be reborn), joy and sorrow intermingle, deeply rejoicing (Immeasurable bliss). If not for Sakyamuni Buddha's (Sakyamuni Buddha) enlightenment (May we be reborn), when would we hear Amitabha's (Amitabha) name and vows (Immeasurable bliss). The bliss of Pratyutpanna Samadhi (May we be reborn), bearing the Buddha's compassionate grace is truly difficult to repay (Immeasurable bliss). The forty-eight vows earnestly call out (May we be reborn), riding on the Buddha's vow-power to be reborn in the Western Pure Land (Immeasurable bliss). The bliss of Pratyutpanna Samadhi (May we be reborn), forever parting from the Saha World (Saha World), what worries remain (Immeasurable bliss). Regardless of how much sin or merit one has (May we be reborn), mindfully remember the Buddha, do not give rise to doubt (Immeasurable bliss). The bliss of Pratyutpanna Samadhi (May we be reborn), the Tathagatas (Six directions Tathagatas) of the six directions testify to its truth (Immeasurable bliss). With body, speech, and mind focused without distraction (May we be reborn), a hundred-jeweled lotus flower appears in due time (Immeasurable bliss). The bliss of Pratyutpanna Samadhi (May we be reborn), at the moment of death, the holy assembly will naturally come to greet (Immeasurable bliss). The practitioner sees the Buddha and rejoices (May we be reborn), Amitabha (Amitabha) receives them and they sit upon a lotus platform (Immeasurable bliss). The bliss of Pratyutpanna Samadhi (May we be reborn). -------------------------------------------------------------------------------- 坐已身同紫金色(无量乐)
Chinese
从佛须臾至宝国(愿往生) 直入弥陀大会中(无量乐) 般舟三昧乐(愿往生) 见佛庄严无数亿(无量乐) 三明六通皆具足(愿往生) 忆我阎浮同行人(无量乐) 般舟三昧乐(愿往生) 同行相亲愿莫退(无量乐) 七周行道散华竟(愿往生) 供养冥空诸佛会(无量乐) 般舟三昧乐(愿往生) 大会顶礼别弥陀(无量乐) 行道散华七周竟次向佛前立唱赞云。 惭愧弥陀诸圣众(愿往生) 受我施主众生请(无量乐) 般舟三昧乐(愿往生) 慈悲平等度众生(无量乐) 证明功德除罪障(愿往生) 存亡利益难思议(无量乐) 般舟三昧乐(愿往生) 形枯命断佛前期(无量乐) 供养庄严不如法(愿往生) 布施众生欢喜心(无量乐) 般舟三昧乐(愿往生) 见闻流泪同忏悔(无量乐) 散华行道讫(愿往生) 诸佛随缘还本国(无量乐) 般舟三昧乐(愿往生) 普散香华心送佛(无量乐) 般舟三昧乐(愿往生) 愿佛慈心遥护念(无量乐) 般舟三昧乐(愿往生) 同生相劝尽须来(无量乐) 次打磬子唱敬礼常住三宝。 次唱叹佛咒愿。 叹佛竟。即依法唱 现代汉语译本 已端坐，身形如同紫金色（无量乐）， 从佛陀处片刻便到达宝国（愿往生）， 直接进入阿弥陀佛的大会中（无量乐）， 般舟三昧的快乐（愿往生）， 见到佛陀庄严无比，数量无数亿（无量乐）， 具备三明六通，一切圆满具足（愿往生）， 忆念我在阎浮提一同修行的同伴（无量乐）， 般舟三昧的快乐（愿往生）， 同行之人互相亲近，愿不要退转（无量乐）， 绕佛七周，散花完毕（愿往生）， 供养冥空中的诸佛大会（无量乐）， 般舟三昧的快乐（愿往生）， 在大会中顶礼，告别阿弥陀佛（无量乐）。 绕佛散花七周完毕后，面向佛前站立，唱赞说道： 惭愧地面对阿弥陀佛和诸圣众（愿往生）， 接受我施主和众生的祈请（无量乐）， 般舟三昧的快乐（愿往生）， 慈悲平等地度化众生（无量乐）， 证明功德，消除罪障（愿往生）， 对已故和在世者的利益，难以思议（无量乐）， 般舟三昧的快乐（愿往生）， 形体枯槁，寿命终结，佛陀提前来接引（无量乐）， 供养的庄严不够如法（愿往生）， 布施给众生，让他们心生欢喜（无量乐）， 般舟三昧的快乐（愿往生）， 见闻此景，流下眼泪，一同忏悔（无量乐）， 散花绕佛完毕（愿往生）， 诸佛随顺因缘，返回各自的佛国（无量乐）， 般舟三昧的快乐（愿往生）， 普遍散布香花，以心送别诸佛（无量乐）， 般舟三昧的快乐（愿往生）， 愿佛陀以慈悲之心，遥远地护念我们（无量乐）， 般舟三昧的快乐（愿往生）， 一同修行的人互相劝勉，都必须前来（无量乐）。 接着敲打磬子，唱诵敬礼常住三宝。 接着唱诵赞叹佛陀的咒语和愿望。 赞叹佛陀完毕，就依法唱诵。