Chinese
根悉皆散坏一切威势悉皆退失惟此愿王不相舍离于一切时引导其前一刹那间即得往生极乐世界其人自见生莲花中蒙佛授记已经无数劫普于十方不可说不可说世界以智慧力随众生心而为利益乃至能于烦恼大苦海中㧞济众生令其出离皆得生于极乐世界。 法华经云闻是经典如说修行于此命终即往生安乐世界阿弥陀佛大菩萨众住处生莲华中宝座之上得菩萨无生法忍得是忍已眼根清净以是清净眼根见七百万二千亿那由他恒河沙等诸佛如来。 偈云。 若人散乱心 入于塔庙中 一称南无佛 皆已成佛道 楞严经大势至白佛我忆往昔恒河沙劫有佛出世名无量光十二如来相继一劫其最后佛名超日月光彼佛教我念佛三昧譬如有人一专为忆一人专忘如是二人若逢不逢若见非见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此则名曰香光庄严我本因地以念佛心入无生忍今于此界摄念佛人归于净土。 阿弥陀经云若有善男子善女人闻说阿弥陀佛执持名号若一日若二日若三日若四日若五日若六曰若七日一心不乱其人临命终时阿弥陀佛与诸 现代汉语译本： 所有（导致）痛苦的根源都消散、坏灭，一切威势都退失，只有此愿王（指普贤菩萨的十大愿王）不舍离（行者），在任何时候都引导其前进，在一刹那间就能往生极乐世界。其人自己看见生在莲花之中，蒙佛授记，已经无数劫，普遍在十方不可说不可说的世界，以智慧力随着众生的心而为利益，乃至能够在烦恼大苦海中拔济众生，令其出离，都得生于极乐世界。 《法华经》说：‘听闻此经典，如所说修行，于此命终，即往生安乐世界，阿弥陀佛（Amitabha）大菩萨众住处，生莲花中宝座之上，得菩萨无生法忍。’得了此忍以后，眼根清净，以这清净的眼根，见七百二十亿那由他恒河沙等诸佛如来。 偈语说： ‘若人散乱心，入于塔庙中，一称南无佛（Namo Buddha），皆已成佛道。’ 《楞严经》中，大势至（Mahāsthāmaprāpta）菩萨对佛说：‘我回忆往昔恒河沙劫，有佛出世，名无量光（Amitabha），十二如来相继一劫，其最后佛名超日月光。彼佛教我念佛三昧（Samadhi），譬如有人一专为忆，一人专忘，如是二人若逢不逢，若见非见。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，此则名曰香光庄严。我本因地，以念佛心入无生忍，今于此界摄念佛人归于净土。’ 《阿弥陀经》说：‘若有善男子善女人，闻说阿弥陀佛（Amitabha）执持名号，若一日若二日若三日若四日若五日若六日若七日，一心不乱，其人临命终时，阿弥陀佛与诸’
English
English version: All roots (of suffering) are scattered and destroyed, all power and influence are lost, only this Vow King (referring to the Ten Great Vows of Samantabhadra Bodhisattva) does not abandon (the practitioner), guiding them forward at all times, and in an instant, they can be reborn in the Pure Land of Ultimate Bliss. That person sees themselves born in a lotus flower, receives the Buddha's prediction, and has already spent countless kalpas, universally benefiting sentient beings in the ten directions of inexpressible worlds with the power of wisdom, even being able to rescue sentient beings from the great ocean of suffering of afflictions, enabling them to escape and be reborn in the Pure Land of Ultimate Bliss. The *Lotus Sutra* says: 'Hearing this sutra, practicing as it says, upon the end of this life, one will be reborn in the Land of Peace and Bliss, the dwelling place of Amitabha (Amitabha) Buddha and great Bodhisattvas, born on a jeweled seat in a lotus flower, attaining the Bodhisattva's realization of the non-origination of all dharmas.' Having attained this realization, the eye faculty becomes pure, and with this pure eye faculty, one sees seven hundred and twenty billion nayutas of Ganges River sands of Buddhas and Tathagatas. A verse says: 'If a person with a scattered mind enters a pagoda or temple, and utters 'Namo Buddha (Namo Buddha)' once, they will all attain Buddhahood.' In the *Surangama Sutra*, Mahāsthāmaprāpta (Mahāsthāmaprāpta) Bodhisattva said to the Buddha: 'I recall in the past, as many kalpas as there are sands in the Ganges River, a Buddha appeared in the world named Amitabha (Amitabha), twelve Tathagatas succeeding each other for one kalpa, the last of whom was named Super-Sun-and-Moon-Light. That Buddha taught me the Samadhi (Samadhi) of Buddha-Recollection. It is like a person who single-mindedly remembers, and another who single-mindedly forgets. Such two people, if they meet, it is as if they do not meet; if they see each other, it is as if they do not see. Two people remembering each other, their mutual recollection is deep, and so on, from life to life, they are like form and shadow, not deviating from each other. The Tathagatas of the ten directions cherish sentient beings like a mother remembering her child. If the child runs away, what is the use of remembering? If the child remembers the mother, as the mother remembers, mother and child will not be far apart in successive lives. If sentient beings remember the Buddha in their minds and recite the Buddha's name, in the present and future, they will surely see the Buddha, not far from the Buddha, without relying on expedients, they will naturally attain the opening of their minds. Like a person who is dyed with fragrance, their body has a fragrant scent, this is called the adornment of fragrant light. In my original causal ground, I entered the realization of non-origination with the mind of Buddha-Recollection, and now in this world, I gather those who recite the Buddha's name and lead them to the Pure Land.' The *Amitabha Sutra* says: 'If there are good men or good women who hear of Amitabha (Amitabha) Buddha and hold onto his name, for one day, two days, three days, four days, five days, six days, or seven days, with a single mind unconfused, when that person is about to die, Amitabha Buddha and all' --------------------------------------------------------------------------------
Chinese
圣众现在其前是人终时心不颠倒即得往生阿弥陀佛极乐国土舍利弗我见是利故说此言若有众生闻是说者应当发愿生彼国土。 大无量寿经云佛告弥勒于此世界有七百二十亿不退菩萨往生极乐国土诸小行菩萨不可称计又不但我国为然十方世界无量大菩萨众尽念阿弥陀佛愿往阿弥陀佛国土。 十六观经云若善男子及善女人但闻佛名二菩萨名除无量劫生死之罪何况忆念念南无阿弥陀佛一声乎当知此人是人中芬陀利华观世音菩萨大势至菩萨为其胜友。 大品经云若人散心念佛亦得离苦其福不尽况定意念佛乎。 护口经说有一恶鬼形像丑恶身出猛𦦨口出蛆虫举声号哭东西驰走是时满足罗汉问曰汝宿何罪今受此苦饿鬼答曰吾往昔时曾作沙门出一恶言阻他修善今遭此苦尊者还阎浮提诫诸比丘凡见人修毫发善事只宜欢喜赞助勿令毁逆不成吾堕恶类以来数千万劫受苦设使脱得鬼形复入地狱尔时饿鬼说此语已号哭投地如大山崩闻斯之语实可寒心此鬼出一恶言尚遭多劫之苦何可障人拜佛念佛哉。 宝积经云高声念佛魔军退散。 文殊般若经云众生愚钝观不能解但令念声相续自得往生佛国。 宝王论云浴大海者已用于百川念佛名者必成于三昧亦犹清珠下于浊水浊水不得不清念佛投于乱心乱心不得不 现代汉语译本：当圣众显现在这个人面前时，此人临终时心不颠倒，就能往生到阿弥陀佛（Amitabha）的极乐国土。舍利弗（Sariputra），我看到这种利益，所以才说这些话。如果有众生听到这些话，应当发愿往生到那个国土。 《大无量寿经》说，佛（Buddha）告诉弥勒（Maitreya），在这个世界有七百二十亿不退转的菩萨（Bodhisattva）往生到极乐国土，其他小行菩萨的数量不可计数。而且不仅仅是我们这个世界如此，十方世界无量的大菩萨众都念阿弥陀佛，发愿往生到阿弥陀佛的国土。 《十六观经》说，如果善男子和善女人仅仅听到佛名和两位菩萨的名号，就能消除无量劫的生死之罪，更何况忆念‘南无阿弥陀佛’一声呢？应当知道这个人是人中的芬陀利华（Pundarika，白莲花），观世音菩萨（Avalokitesvara）和大势至菩萨（Mahasthamaprapta）是他的殊胜朋友。 《大品经》说，如果人以散乱的心念佛，也能脱离苦难，其福德不会穷尽，更何况以专注的心念佛呢？ 《护口经》说，有一个恶鬼，形像丑恶，身上发出猛烈的火焰，口中吐出蛆虫，大声号哭，四处奔走。当时，满足罗汉（Arhat）问他说：‘你宿世犯了什么罪，今生遭受这样的苦难？’饿鬼回答说：‘我往昔曾经做沙门（Sramana，出家修行者），说出一句恶语，阻碍他人修善，现在遭受这样的苦难。尊者回到阎浮提（Jambudvipa，我们所居住的这个世界），告诫各位比丘（Bhikkhu，出家男子），凡是见到有人修哪怕是毫发之善事，只应当欢喜赞助，不要毁谤阻挠，使其不能成功。我堕落到恶鬼道以来，已经数千万劫，受尽苦难，即使脱离了鬼身，还要进入地狱。’当时，饿鬼说完这些话，号哭着倒在地上，像大山崩塌一样。听到这些话，实在令人寒心。这个鬼说出一句恶语，尚且遭受多劫的苦难，怎么可以阻碍别人拜佛念佛呢？ 《宝积经》说，高声念佛，魔军退散。 《文殊般若经》说，众生愚钝，观想不能理解，只要令念佛的声音相续不断，自然就能往生佛国。 《宝王论》说，在大海中沐浴过的人，就不需要再用到百川的水；念佛名号的人，必定成就三昧（Samadhi，禅定），就像清澈的珠子投入到浑浊的水中，浑浊的水不得不清澈；念佛投入到散乱的心中，散乱的心不得不静下来。
English
English version: When the holy assembly appears before this person, if his mind is not confused at the time of death, he will be reborn in the Land of Ultimate Bliss of Amitabha (Amitabha) Buddha. Sariputra (Sariputra), I speak these words because I see this benefit. If there are sentient beings who hear these words, they should make a vow to be born in that land. The Larger Sutra of Immeasurable Life says, the Buddha (Buddha) told Maitreya (Maitreya), in this world there are seven hundred and twenty billion non-regressing Bodhisattvas (Bodhisattva) who are reborn in the Land of Ultimate Bliss, and the number of other minor-practice Bodhisattvas is incalculable. Moreover, it is not only our world that is like this, but countless great Bodhisattvas in the ten directions all recite Amitabha Buddha and vow to be born in the land of Amitabha Buddha. The Contemplation Sutra says, if good men and good women only hear the name of the Buddha and the names of the two Bodhisattvas, they can eliminate the sins of birth and death of immeasurable kalpas, let alone remember and recite 'Namo Amitabha Buddha' once? It should be known that this person is a Pundarika (Pundarika, white lotus) flower among people, and Avalokitesvara (Avalokitesvara) Bodhisattva and Mahasthamaprapta (Mahasthamaprapta) Bodhisattva are his excellent friends. The Mahaprajnaparamita Sutra says, if a person recites the Buddha's name with a distracted mind, he can also escape suffering, and his blessings will not be exhausted, let alone recite the Buddha's name with a focused mind? The Sutra of Protecting the Mouth says, there was a hungry ghost with an ugly appearance, emitting fierce flames from his body, spewing out maggots from his mouth, crying loudly, and running around. At that time, the Satisfied Arhat (Arhat) asked him, 'What sins did you commit in your past life that you are suffering such misery in this life?' The hungry ghost replied, 'In the past, I was a Sramana (Sramana, monastic practitioner), and I uttered an evil word, hindering others from cultivating goodness, and now I am suffering such misery. Venerable one, return to Jambudvipa (Jambudvipa, the world we live in) and warn the Bhikkhus (Bhikkhu, monastic men) that whenever they see someone cultivating even a hair's breadth of goodness, they should only rejoice and assist them, and not slander or obstruct them, so that they cannot succeed. Since I fell into the realm of hungry ghosts, I have suffered for tens of millions of kalpas, and even if I escape from the ghost body, I will still enter hell.' At that time, the hungry ghost finished speaking these words, crying and falling to the ground, like a great mountain collapsing. Hearing these words is truly chilling. This ghost uttered an evil word and still suffers for many kalpas, how can one obstruct others from bowing to the Buddha and reciting the Buddha's name? The Ratnakuta Sutra says, reciting the Buddha's name loudly causes the demon armies to retreat. The Manjushri Prajna Sutra says, sentient beings are foolish and cannot understand contemplation, but if they keep the sound of reciting the Buddha's name continuous, they will naturally be reborn in the Buddha's land. The Treasure King Treatise says, one who has bathed in the great ocean no longer needs to use the water of a hundred rivers; one who recites the Buddha's name will surely achieve Samadhi (Samadhi, meditative concentration), just as a clear pearl is thrown into muddy water, and the muddy water cannot but become clear; reciting the Buddha's name thrown into a distracted mind, the distracted mind cannot but become calm. -------------------------------------------------------------------------------- 佛。