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若非知识教称佛(愿往生) 如何得入弥陀国(无量乐) 下品中生凡夫等(愿往生) 破戒偷僧起众罪(无量乐) 邪命说法无惭愧(愿往生) 破戒因果打师僧(无量乐) 如此愚人临死日(愿往生) 节节酸疼锥刀刺(无量乐) 地狱猛火皆来逼(愿往生) 当时即值善知识(无量乐) 发大慈悲教念佛(愿往生) 地狱猛火变风凉(无量乐) 天华旋转随风落(愿往生) 化佛菩萨乘华上(无量乐) 行者即坐天华上(愿往生) 从佛须臾入宝池(无量乐) 障重华开迳六劫(愿往生) 华开始发菩提心(无量乐) 般舟三昧乐(愿往生) 碎身惭谢释迦恩(无量乐) 下品下生凡夫等(愿往生) 十恶五逆皆能造(无量乐) 如此愚人多造罪(愿往生) 经历地狱无穷劫(无量乐) 临终忽遇善知识(愿往生) 为说妙法令安稳(无量乐) 刀风解时贪忍痛(愿往生) 教令念佛不能念(无量乐) 善友告言专合掌(愿往生) 正念专称无量寿(无量乐) 声声连注满十念(愿往生) 念念消除五逆障(无量乐) 谤法阐提行十恶(愿往生) 回心念佛罪皆除(无量乐) 病者身心觉醒悟(愿往生) 眼前即有 现代汉语译本 若非善知识教导称念佛名（愿往生），如何能够进入阿弥陀佛（Amitabha）的国度（无量乐）？ 下品中生的凡夫俗子们（愿往生），破坏戒律、偷盗僧物，犯下各种罪行（无量乐）。 以不正当的手段说法，毫无惭愧之心（愿往生），破坏戒律，因果报应会降临到打骂师父僧人的人身上（无量乐）。 这样的愚人在临死之际（愿往生），身体的每个关节都酸痛难忍，如同被锥子刀子刺一样（无量乐）。 地狱的猛火都来逼迫（愿往生），这时遇到了善知识（Kalyanamitra）（无量乐）。 善知识发起大慈悲心，教导他念佛（愿往生），地狱的猛火立刻变得清凉（无量乐）。 天上的花朵旋转着随风飘落（愿往生），化现的佛和菩萨乘坐莲花而来（无量乐）。 修行者立刻坐在天花之上（愿往生），跟随佛陀须臾之间进入宝池（无量乐）。 因为业障深重，需要经过六劫莲花才能开放（愿往生），莲花开放之时，开始发起菩提心（Bodhi）（无量乐）。 般舟三昧（Pratyutpanna-samadhi）之乐（愿往生），即使粉身碎骨也难以报答释迦牟尼佛（Sakyamuni）的恩德（无量乐）。 下品下生的凡夫俗子们（愿往生），犯下十恶（ten non-virtuous acts）、五逆（five rebellious acts）的罪行（无量乐）。 这样的愚人造下许多罪业（愿往生），要经历地狱无尽的劫数（无量乐）。 临终之时忽然遇到善知识（愿往生），为他说微妙的佛法，令他心安（无量乐）。 临死时刀风解体，贪恋世间忍受痛苦（愿往生），教他念佛却念不出来（无量乐）。 善友告诉他专心合掌（愿往生），以正念专心称念阿弥陀佛（无量寿）（Amitayus）（无量乐）。 一声声连续不断地念满十声（愿往生），每一声都消除五逆的罪障（无量乐）。 诽谤佛法的一阐提（Icchantika），行持十恶（愿往生），回心转意念佛，所有罪业都能消除（无量乐）。 病人身心觉醒明白（愿往生），眼前立刻出现
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English version If not for the wise teacher instructing to recite the Buddha's name (Vow to be reborn), how could one enter the land of Amitabha (Immeasurable Joy)? Ordinary beings of the Lower Grade of Middle Birth (Vow to be reborn), who break precepts, steal from the Sangha, and commit various sins (Immeasurable Joy). Preaching the Dharma with improper means, without shame (Vow to be reborn), breaking precepts, the consequences will fall upon those who beat and scold teachers and monks (Immeasurable Joy). Such a foolish person, on the day of their death (Vow to be reborn), feels pain in every joint, as if pierced by awls and knives (Immeasurable Joy). The fierce fires of hell all come to逼迫 (Vow to be reborn), at that time, they encounter a Kalyanamitra (Immeasurable Joy). The Kalyanamitra generates great compassion, teaching them to recite the Buddha's name (Vow to be reborn), and the fierce fires of hell immediately turn cool (Immeasurable Joy). Heavenly flowers spin and fall with the wind (Vow to be reborn), and manifested Buddhas and Bodhisattvas ride upon lotuses (Immeasurable Joy). The practitioner immediately sits upon the heavenly flower (Vow to be reborn), and follows the Buddha into the jeweled pond in an instant (Immeasurable Joy). Due to heavy karmic obstacles, it takes six kalpas for the lotus to bloom (Vow to be reborn), and when the lotus blooms, the Bodhi mind is awakened (Immeasurable Joy). The joy of Pratyutpanna-samadhi (Vow to be reborn), even shattering the body into pieces cannot repay the kindness of Sakyamuni Buddha (Immeasurable Joy). Ordinary beings of the Lower Grade of Lower Birth (Vow to be reborn), who commit the ten non-virtuous acts and the five rebellious acts (Immeasurable Joy). Such a foolish person creates much sin (Vow to be reborn), and must experience endless kalpas in hell (Immeasurable Joy). At the moment of death, they suddenly encounter a Kalyanamitra (Vow to be reborn), who speaks the wonderful Dharma to bring them peace (Immeasurable Joy). When the winds of death dismember the body, they cling to the world and endure pain (Vow to be reborn), and when taught to recite the Buddha's name, they cannot do so (Immeasurable Joy). The good friend tells them to single-mindedly join their palms (Vow to be reborn), and with right mindfulness, wholeheartedly recite Amitayus (Immeasurable Joy). Reciting continuously, filling ten recitations (Vow to be reborn), each recitation eliminates the obstacles of the five rebellious acts (Immeasurable Joy). An Icchantika who slanders the Dharma and practices the ten non-virtuous acts (Vow to be reborn), if they turn their mind and recite the Buddha's name, all sins will be eliminated (Immeasurable Joy). The sick person awakens and understands in body and mind (Vow to be reborn), and immediately sees before them -------------------------------------------------------------------------------- 金华现(无量乐)
Chinese
金华光明照行者(愿往生) 身心欢喜上华台(无量乐) 乘华一念至佛国(愿往生) 直入大会佛前池(无量乐) 残殃未尽华中合(愿往生) 十二劫后始华开(无量乐) 华内坐时无微苦(愿往生) 超过色界三禅乐(无量乐) 般舟三昧乐(愿往生) 勉入地狱坐金莲(无量乐) 宁合金华百千劫(愿往生) 不能地狱须臾间(无量乐) 观音大势慈光照(愿往生) 徐徐为说安心法(无量乐) 行者得闻希有法(愿往生) 智慧法眼豁然开(无量乐) 法眼开时见佛会(愿往生) 即发无上菩提心(无量乐) 或坐或立游行观(愿往生) 到处唯闻说法声(无量乐) 身心毛孔皆得悟(愿往生) 菩萨圣众皆充满(无量乐) 自作神通入彼会(愿往生) 忆本娑婆知识恩(无量乐) 若非释迦劝念佛(愿往生) 弥陀净土何由见(无量乐) 心念香华遍供养(愿往生) 长时长劫报慈恩(无量乐) 普劝十方生死界(愿往生) 同心断恶尽须来(无量乐) 一入涅槃常住国(愿往生) 彻穷后际更何忧(无量乐) 念念时中常证悟(愿往生) 十地行愿自然成(无量乐) 地地慈悲巧方便(愿往生) 以 现代汉语译本 金色的莲花放出光明照耀着修行者（愿往生极乐世界），身心欢喜地登上莲花宝座（无量快乐）。 乘坐莲花一念之间到达佛国（愿往生极乐世界），直接进入佛的大会，来到佛前的莲池（无量快乐）。 如果还有未尽的业障，就在莲花中闭合（愿往生极乐世界），十二劫之后莲花才会开放（无量快乐）。 在莲花中打坐时没有丝毫痛苦（愿往生极乐世界），胜过色界第三禅天的快乐（无量快乐）。 修持般舟三昧带来快乐（愿往生极乐世界），勉力进入地狱也能坐在金色的莲花上（无量快乐）。 宁愿在金莲中度过百千劫（愿往生极乐世界），也不能在地狱中停留须臾片刻（无量快乐）。 观音（Avalokiteśvara）和大势至（Mahāsthāmaprāpta）菩萨用慈悲的光芒照耀着（愿往生极乐世界），慢慢地为修行者宣说安心的方法（无量快乐）。 修行者听闻这稀有难得的佛法（愿往生极乐世界），智慧的法眼豁然开朗（无量快乐）。 法眼开启之时，看见诸佛的聚会（愿往生极乐世界），当下发起无上的菩提心（无量快乐）。 或坐或立，仔细地观察（愿往生极乐世界），到处都能听见说法的声音（无量快乐）。 身心毛孔都得到觉悟（愿往生极乐世界），菩萨和圣众充满各处（无量快乐）。 自己运用神通进入他们的聚会（愿往生极乐世界），忆念在娑婆世界（Sahā）时善知识的恩德（无量快乐）。 如果不是释迦牟尼佛（Śākyamuni）劝导我们念佛（愿往生极乐世界），怎么能见到阿弥陀佛（Amitābha）的净土（无量快乐）？ 心中用香和花来普遍供养（愿往生极乐世界），长久地报答佛的慈悲恩德（无量快乐）。 普遍劝告十方生死轮回的众生（愿往生极乐世界），同心断除恶业，都应当来到极乐世界（无量快乐）。 一旦进入涅槃（Nirvana）常住的国土（愿往生极乐世界），彻底了悟之后还有什么忧虑呢（无量快乐）？ 念念之间常常证悟（愿往生极乐世界），十地的修行和愿力自然成就（无量快乐）。 在每一地都运用慈悲和巧妙的方便法门（愿往生极乐世界），以此...
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English version Golden lotus shines brightly, illuminating the practitioners (wishing to be reborn in the Pure Land), body and mind joyfully ascend the lotus platform (immeasurable joy). Riding the lotus, in a single thought, one arrives at the Buddha-land (wishing to be reborn in the Pure Land), directly entering the great assembly, reaching the lotus pond before the Buddha (immeasurable joy). If residual karma remains unexhausted, one remains enclosed within the lotus (wishing to be reborn in the Pure Land), only after twelve kalpas does the lotus bloom (immeasurable joy). Sitting within the lotus, there is no subtle suffering (wishing to be reborn in the Pure Land), surpassing the joy of the Third Dhyana Heaven of the Realm of Form (immeasurable joy). The Samadhi of Pratyutpanna brings joy (wishing to be reborn in the Pure Land), strive to enter hell and sit upon a golden lotus (immeasurable joy). Rather abide in the golden lotus for hundreds of thousands of kalpas (wishing to be reborn in the Pure Land), than remain in hell for even a moment (immeasurable joy). Avalokiteśvara (观音) and Mahāsthāmaprāpta (大勢至) shine with compassionate light (wishing to be reborn in the Pure Land), slowly expounding the Dharma of peace of mind for the practitioners (immeasurable joy). The practitioners hear this rare and precious Dharma (wishing to be reborn in the Pure Land), the wisdom eye of Dharma suddenly opens (immeasurable joy). When the Dharma eye opens, one sees the assembly of Buddhas (wishing to be reborn in the Pure Land), immediately arousing the unsurpassed Bodhicitta (immeasurable joy). Whether sitting or standing, carefully observing (wishing to be reborn in the Pure Land), everywhere one hears the sound of Dharma being preached (immeasurable joy). Body and mind, every pore attains enlightenment (wishing to be reborn in the Pure Land), Bodhisattvas and holy beings fill all places (immeasurable joy). Using one's own supernatural powers to enter their assembly (wishing to be reborn in the Pure Land), remembering the kindness of the spiritual teachers in the Sahā (娑婆) world (immeasurable joy). If not for Śākyamuni (釋迦牟尼佛) encouraging us to recite the Buddha's name (wishing to be reborn in the Pure Land), how could we see the Pure Land of Amitābha (阿彌陀佛) (immeasurable joy)? In the mind, using incense and flowers to make offerings everywhere (wishing to be reborn in the Pure Land), for a long time repaying the Buddha's compassionate kindness (immeasurable joy). Universally exhorting all beings in the realms of birth and death in the ten directions (wishing to be reborn in the Pure Land), with one heart cutting off evil deeds, all must come (immeasurable joy). Once entering the permanent land of Nirvana (涅槃) (wishing to be reborn in the Pure Land), after thorough enlightenment, what worries remain (immeasurable joy)? Moment by moment, constantly realizing enlightenment (wishing to be reborn in the Pure Land), the practices and vows of the ten bhūmis naturally accomplished (immeasurable joy). In each bhūmi, using compassion and skillful means (wishing to be reborn in the Pure Land), with this... -------------------------------------------------------------------------------- 佛为师无错悟(无量乐) 定善依经十三观(愿往生) 一一具说庄严事(无量乐) 行住坐卧常观察(愿往生) 常念心眼笼笼见(无量乐) 散善九品依经赞(愿往生) 一一回向皆得往(无量乐) 定善一门韦提请(愿往生) 散善一行释迦开(无量乐) 定散俱回入宝国(愿往生) 即是如来异方便(无量乐) 韦提即是女人相(愿往生) 贪瞋具足凡夫位(无量乐) 厌舍娑婆求佛国(愿往生) 即现极乐庄严界(无量乐) 得见极乐心欢喜(愿往生) 更睹弥陀成法忍(无量乐) 五百女人同白佛(愿往生) 誓愿同生安乐国(无量乐) 尔时世尊皆印记(愿往生) 同得往生证三昧(无量乐) 释梵护世临空听(愿往生) 亦同发愿生安乐(无量乐) 普劝有缘常念佛(愿往生) 观音大势为同学(无量乐) 若能念佛人中上(愿往生) 愿得同生诸佛家(无量乐) 长劫长时佛边证(愿往生) 道场妙果岂为赊(无量乐) 白诸行者。凡夫生死不可贪而不厌。弥陀净土不可轻而不忻。厌则娑婆永隔。忻则净土常居。隔则六道因亡。轮回之果自灭。因果既亡。则形名顿绝也。仰惟同生知识等善自思量。却推受生之无际。与空性同时。 同时而有心识。若不与空界同时有者。一切众生即是无因而始出也。心识若无本因有者。即事同木石。若同木石者。则无六道之因业也。因业若无者。凡圣苦乐因果谁觉谁知也。以斯道理推勘者。一切众生定有心识也。若有心识。即与空际同时有有。若与空际同时有者。即唯佛与佛得知本元也。行者等知自身心。与空际同时有。乃至今身今日。不能断恶除贪。一切烦恼唯觉增多。又使释迦诸佛同劝。专念弥陀。想观极乐。尽此一身。命断即生安乐国也。岂非长时大益。行者等努力努力勤而行之。常怀惭愧仰谢佛恩。应知。 般舟三昧行道往生赞一卷