The Forty-Eight Great Vows of Amitabha Buddha 阿弥陀佛四十八大愿
Introduction
The Infinite Life Sutra (or the Longer Sukhāvatīvyūha Sūtra in Sanskrit) is one of the five Pure Land sutras in Chinese Pure Land Buddhism, and one of the three primary Pure Land sutras (along with the Amitabha Sutra, i.e., the Shorter Sukhāvatīvyūha Sūtra and the Visualisation Sutra, i.e., the Amitāyurdhyāna Sūtra). It is the longest and most detailed and complete Pure Land sutra. It includes the most comprehensive descriptions of the Pure Land (Sukhāvatī) and how Amitabha Buddha created His Pure Land, His Forty-Eight Great Vows and the Three Levels of Rebirth into the Pure Land, along with many other descriptions and teachings.
Some scholars believe that the Longer Sukhāvatīvyūha Sūtra was compiled in the age of the Kushan Empire in the first and second centuries and became popular in the Gandhāra region. According to historical records, between 147 to 713 CE, this sutra was translated over twelve times from the original Sanskrit into Chinese. It is rare for a sutra to have so many different translations. It can be deduced that, most likely, the Buddha had expounded this Dharma many times due to its great significance.
Unfortunately, seven translations have gone missing, and now only five remain in the Chinese Buddhist Canon. They are:
1) The Infinite Life Purity Impartiality and Enlightenment Sutra (《 无量清净平等觉经 》), translated in the Han Dynasty by Kushana translator Tripitaka Lokakṣema (后汉月支三藏支娄迦谶), who arrived in Luoyang (the ancient capital of China) in 164 CE and translated works until 186 CE);
2) The Buddha Speaks of the Infinite Life Sutra (《 佛说无量寿经 》), translated by Indian Buddhist monk Sanghavarman (曹魏康僧铠 ) in 252 CE at the White Horse Temple in Luoyang - the ancient capital of China);
3) The Larger Amitabha Sutra (《 大阿弥陀经 》), translated by Zhi Qian (吴月氏优婆塞支谦) who came from the Kushana Kingdom to Luoyang during the decline of the Han Dynasty and translated the sutra sometime between 223 and 253 CE);
4) The Assembly of Infinite Life Tathagata (《 无量寿如来会 》), the fifth assembly of the Mahāratnakūṭa Sutra《 大宝积经 》), translated by Bodhiruci（菩提流支） from the Tang Dynasty;
5) The Mahayana Infinite Life Adornment Sutra（《 大乘无量寿庄严经 》), translated by Faxian from the Nalanda Monastery in the Northern Song Dynasty.
Due to the different translations of the Infinite Life Sutras, with slight variations (some are briefer; some are more in-depth; and the different versions include varying numbers of vows, with twenty-four vows, thirty-six vows, and forty-eight vows). The one translated by Sanghavarman with forty-eight great vows has so far been the most popular.
There have also been a few different compiled versions of the Infinite Life Sutra. What we are studying now is a synthesis of the five remaining versions of the Infinite Life Sutra from the Chinese Buddhist Canon, completed by Upasaka Xia Lianju (夏莲居). One can use either the version by Sanghavarman or Xia Lianju. After comparing this version against the one by Sanghavarman, we recommend the compiled version by Upasaka Xia Lianju, as the content is more detailed and comprehensive (Venerable Master Chin Kung and my teacher Venerable Master Renshan both used this version when expounding the Infinite Life Sutra). For instance, the version translated by Sanghavarman does not mention if other Mahayana practitioners (i.e., practitioners of different Mahayana paths) can also seek rebirth into the Pure Land if they Nianfo, whereas this compiled version deals with this aspect clearly in Chapter 24 – Three Levels of Rebirth.
The compiled version by Xia Lianju has been well-received and highly praised since being published. It is also now the most popular version being studied across China and around the world among Chinese Pure Land Buddhists.
Upasaka Xia Lianju (1884-1965) was an eminent lay Buddhist during the era of the Republic of China. After reaching middle age, he dedicated the rest of his life to spreading the Pure Land Dharma. Beginning in 1932, he spent three years compiling this current version of the Infinite Life Sutra (based on the five existing ancient translations of the Pure Land sutras) without changing a single word and whilst taking into consideration all the other compiled versions. After three years of hard work, he finally completed the current version and titled it: ‘The Buddha Speaks of the Mahayana Infinite Life Adornment Purity Impartiality and Enlightenment Sutra (《 佛说大乘无量寿庄严清净平等觉经 》).’
Since this version was published, due to its readability, its use of beautiful and eloquent language, and its detailed content, it has become prevalent in China and the world.
There have also been a few commentaries written on this compiled version, such as ‘An Explanation of the Buddha Speaks of the Mahayana Infinite Life Adornment Purity Impartiality and Enlightenment Sutra (《 佛说大乘无量寿庄严清净平等觉经解 》)’ by the eminent Upasaka Huang Nianzu ( 黄念祖老居士 , 1913-1992) and ‘A Brief Explanation on the Mahayana Infinite Life Adornment Purity Impartiality and Enlightenment Sutra (《 大乘无量寿经简注易解 》)’ by the most Venerable Master Chin Kung (or Jingkong 净空老法师，1927-2022).
We will endeavour to translate the whole of the Infinite Life Sutra, adding brief footnotes and annotations. Hopefully, it will be more easily accessible for many people worldwide to study the sutra. For now, we have translated the Forty-Eight Great Vows of Amitabha Buddha from Chapter Six, one of the most critical chapters in the sutra. We will also translate the remaining chapters soon.
When you read the sutra, you can combine it with Shifu Shengchi’s sutra talk series on the Forty-Eight Great Vows, in which she goes through each vow in great detail to help you gain a more thorough understanding.
Namo Amitabha Buddha!
Namo Amituofo!
南无阿弥陀佛!
-
南无本师释迦牟尼佛（三称）
Namo Fundamental Teacher
Shakyamuni Buddha (three times)
南无阿弥陀佛（三称）
Namo Amitabha Buddha (three times)
开经偈
无上甚深微妙法，百千万劫难遭遇。
我今见闻得受持，愿解如来真实义。
Sutra Opening Verse
The unsurpassed, profound, subtle and wondrous Dharma
Is rarely encountered in hundreds of thousands of millions of
kalpas.
I now see and hear it, receive and uphold it,
May we understand the true meaning of the Tathagata.
南无莲池海会佛菩萨 （三称）
Namo Lotus Pond Ocean-wide Assembly of
Buddhas and Bodhisattvas (three times)
-
Chapter Six. Making Great Vows
(The Forty-Eight Great Vows of Amitabha Buddha)
发大誓愿第六
(阿弥陀佛四十八大愿)
from
The Buddha Speaks of the Mahayana
Infinite Life Adornment Purity
Impartiality and Enlightenment Sutra
Or simply
The Infinite Life Sutra
(The Longer Sukhāvatīvyūha Sūtra)
佛说大乘无量寿庄严清净平等觉经
（无量寿经）
Compiled Version by Upāsaka Xia Lianju
法藏白言：唯愿世尊，大慈听察。
我若证得无上菩提，成正觉已，所居佛刹，具足无量不可思议功德庄严。无有地狱、饿鬼、禽兽、蜎飞蠕动之类。所有一切众生，以及焰摩罗界，三恶道中，来生我刹，受我法化，悉成阿耨多罗三藐三菩提，不复更堕恶趣。得是愿，乃作佛，不得是愿，不取无上正觉。
（一、国无恶道愿；二、不堕恶趣愿；）
Dharmākara (Dharma Storehouse) said, “May the World Honoured One listen and observe with great mercy.
If I attain Supreme Bodhi, after realising Ultimate Enlightenment, the Buddha-land I reside in will be adorned with immeasurable and inconceivable meritorious adornments. There will be no hell beings, no hungry ghosts, no animals, no flying and crawling creatures, or any such beings. All beings, including those from the hell realm and the three evil paths, who come to be born in my Land will all be transformed by my teachings. They will all realise anuttarā-samyak-saṃbodhi, and never again fall into the evil realms. If these vows can be fulfilled, then I will become a Buddha. If not, may I not attain Supreme Enlightenment.
(1. The Vow of Land Without Evil Paths, 2. The Vow of Never Falling into the Evil Realms)
我作佛时，十方世界，所有众生，令生我刹，皆具紫磨真金色身，三十二种大丈夫相。端正净洁，悉同一类。若形貌差别，有好丑者，不取正觉。
（三、身悉金色愿；四、三十二相愿；五、身无差别愿；）
When I attain Buddhahood, all sentient beings from worlds in the ten directions who come to be born in my Land will have bodies of pure gold and the thirty-two signs of a Great Man, with good features, clean and pure, the appearances being the same in kind. If there are differences in appearance, between the beautiful and ugly, may I not attain Perfect Enlightenment.
(3. The Vow of Having a Golden Body, 4. The Vow of Having the Thirty-two Signs, 5. The Vow of Having No Difference in Bodies)
我作佛时，所有众生，生我国者，自知无量劫时宿命所作善恶。皆能洞视彻听，知十方去来现在之事。不得是愿，不取正觉。
（六、宿命通愿；七、天眼通愿；八、天耳通愿；）
When I attain Buddhahood, all sentient beings who come to be born in my Land will naturally know all the good and evil deeds they have done in their past lives throughout immeasurable kalpas. All will be capable of thoroughly seeing and completely hearing, knowing all things in the ten directions, past, present and future. If these vows cannot be achieved, may I not attain Perfect Enlightenment.
6. The Vow of Recollection of Past Lives, 7. The Vow of Obtaining the Divine Eye, 8. The Vow of Obtaining the Divine Ear)
我作佛时，所有众生，生我国者，皆得他心智通。若不悉知亿那由他百千佛刹，众生心念者，不取正觉。
（九、他心通愿；）
When I attain Buddhahood, all beings who come to be born in my Land will possess telepathy. If they cannot all know the minds and thoughts of sentient beings from a hundred million nayutas of hundreds of thousands of Buddha-lands, may I not attain Perfect Enlightenment.
(9. The Vow of Knowing Others' Minds)
我作佛时，所有众生，生我国者，皆得神通自在，波罗密多。于一念顷，不能超过亿那由他百千佛刹，周遍巡历供养诸佛者，不取正觉。（十、神足通愿；十一、遍供诸佛愿；）
When I attain Buddhahood, all beings who come to be born in my Land will attain complete mastery of Divine Powers, Paramita. If, in a moment of thought, they cannot transcend a hundred million nayutas of hundreds of thousands of Buddha-lands, travelling, touring all around, and making offerings to all Buddhas, may I not attain Perfect Enlightenment.
(10. The Vow of Teleportation, 11. The Vow of Making Offerings to All Buddhas)
我作佛时，所有众生，生我国者，远离分别，诸根寂静。若不决定成等正觉，证大涅槃者，不取正觉。
（十二、定成正觉愿；）
When I attain Buddhahood, all beings born in my Land will keep far away from discrimination and will be tranquil in all their faculties. If they are not all bound to attain Equal and Perfect Enlightenment and realise the great Nirvana, may I not attain Perfect Enlightenment.
(12. The Vow of Definitely Attaining Perfect Enlightenment)
我作佛时，光明无量，普照十方，绝胜诸佛，胜于日月之明千万亿倍。若有众生，见我光明，照触其身，莫不安乐，慈心作善，来生我国。若不尔者，不取正觉。
（十三、光明无量愿；十四、触光安乐愿；）
When I attain Buddhahood, my light will be infinite, shining in all directions, superior to the light of all the Buddhas, one thousand trillion times brighter than the sun and the moon. If there are sentient beings who see my light shining, or if it touches their bodies, they will all attain peace and happiness. They will do good deeds with a compassionate heart, and be born in my Land. If this cannot be achieved, may I not attain Perfect Enlightenment.
(13. The Vow of Infinite Light, 14. The Vow of Peace and Happiness at the Touch of Light)
我作佛时，寿命无量，国中声闻天人无数，寿命亦皆无量。假令三千大千世界众生，悉成缘觉，于百千劫，悉共计校，若能知其量数者，不取正觉。
（十五、寿命无量愿；十六、声闻无数愿；）
When I attain Buddhahood, my lifespan will be infinite. There will be innumerable Sound-hearers, heavenly beings, and humans in my Land, whose lifespans will also be infinite. If all sentient beings in the trichiliocosm became Pratyeka-buddhas and calculated together for hundreds of thousands of kalpas – if they could, after calculating, know the number [of beings in my Land], may I not realise Perfect Enlightenment.
(15. The Vow of Infinite Lifespan, 16. The Vow of Countless Sound-hearers)
我作佛时，十方世界，无量刹中，无数诸佛，若不共称叹我名，说我功德国土之善者，不取正觉。
（十七、诸佛称叹愿；）
When I attain Buddhahood, if countless Buddhas from infinite lands of the worlds of the ten directions do not all praise my Name and speak of the goodness of my Land of merit, may I not attain Perfect Enlightenment.
(17. The Vow of Receiving Praise From All Buddhas.)
我作佛时，十方众生，闻我名号，至心信乐，所有善根，心心回向，愿生我国，乃至十念，若不生者，不取正觉。唯除五逆，诽谤正法。
（十八、十念必生愿；）
When I attain Buddhahood, all beings from the ten directions will, upon hearing my Name, believe in it joyously with an utmost sincere heart. They will transfer all of their good roots in thought after thought, vowing to be born in my Land. If, after as few as ten recitations, they cannot be born there, may I not attain Perfect Enlightenment. Excepted are those who commit the five gravest offences and slander the True Dharma.
(18. The Vow of Certainty of Being Born Through Ten Recitations)
我作佛时，十方众生，闻我名号，发菩提心，修诸功德，奉行六波罗密，坚固不退。复以善根回向，愿生我国，一心念我，昼夜不断。临寿终时，我与诸菩萨众，迎现其前，经须臾间，即生我刹，作阿惟越致菩萨。不得是愿，不取正觉。
（十九、闻名发心愿；二十、临终接引愿；）
When I attain Buddhahood, all beings from the ten directions will, upon hearing my Name, generate Bodhicitta. They will cultivate all merits, practise the Six Paramitas and remain steadfast with no regression. Also, they will transfer their good roots, vowing to be born in my Land, reciting my Name single-heartedly and continuously, day and night. At the time before death, many Bodhisattvas and I will appear in front of this person. In an instant, they will immediately be born in my Land, and they will become Avaivartika Bodhisattvas. If this cannot be realised, may I not attain Perfect Enlightenment.
(19. The Vow of Generating Bodhicitta Upon Hearing the Name, 20. The Vow of Receiving Beings at the Time of Death)
我作佛时，十方众生，闻我名号，系念我国，发菩提心，坚固不退。植众德本，至心回向，欲生极乐，无不遂者。若有宿恶，闻我名字，即自悔过，为道作善，便持经戒，愿生我刹，命终不复更三恶道，即生我国。若不尔者，不取正觉。
（二十一、悔过得生愿；）
When I attain Buddhahood, all beings from the ten directions will, upon hearing my Name, be continuously mindful of my Land, generate Bodhicitta, and remain steadfast without regression. They will cultivate many roots of virtue, and sincerely transfer them with the wish to be born in the Land of Ultimate Bliss — none of them will fail to have their wish fulfilled. If there are those who, having committed evil in the past, on hearing my Name, repent of their misdeeds, practice good in pursuit of the Way, uphold sutras and precepts, and aspire to be born in my Land — then at the end of their lives they shall not fall again into the three evil paths, but will at once be born in my Land. If this cannot be realised, may I not attain Perfect Enlightenment.
(21. The Vow of Being Born After Repentance)
我作佛时，国无妇女。若有女人，闻我名字，得清净信，发菩提心，厌患女身，愿生我国。命终即化男子，来我刹土。十方世界诸众生类，生我国者，皆于七宝池莲华中化生。若不尔者，不取正觉。
（二十二、国无女人愿；二十三、厌女转男愿；二十四、莲华化生愿；）
When I attain Buddhahood, there will be no women in my Land. If a woman hears my Name, attains pure faith, generates Bodhicitta, and, weary of her female form, vows to be born in my Land, she will be transformed into a man at the time of death and come to my Land. All the various kinds of beings from the worlds of the ten directions who are born in my Land will be born by transformation from the lotuses of the seven-jewelled ponds. If this cannot be realised, may I not attain Perfect Enlightenment.
(22. The Vow of No Women in the Land, 23. The Vow of Transforming From Women into Men, 24. The Vow of Birth by Transformation from Lotuses)
我作佛时，十方众生，闻我名字，欢喜信乐，礼拜归命。以清净心，修菩萨行，诸天世人，莫不致敬。若闻我名，寿终之后，生尊贵家，诸根无缺，常修殊胜梵行。若不尔者，不取正觉。
（二十五、天人礼敬愿；二十六、闻名得福愿；二十七、修殊胜行愿；）
When I attain Buddhahood, all beings from the ten directions will, upon hearing my Name, joyously believe, pay homage, and take refuge. Cultivating the Bodhisattva practices with pure minds, they will be respected by heavenly beings and humans. If a person hears my Name, he will be born into a noble family after death, his roots (faculties) will be complete, and he will be able to constantly cultivate supreme Brahmacarya practices. If this cannot be realised, may I not attain Perfect Enlightenment.
(25. The Vow of Receiving Homage from Heavenly Beings, 26. The Vow of Obtaining Blessings After Hearing the Name, 27. The Vow of Cultivating Supreme Practices)
我作佛时，国中无不善名。所有众生，生我国者，皆同一心，住于定聚。永离热恼，心得清凉，所受快乐，犹如漏尽比丘。若起想念，贪计身者，不取正觉。
（二十八、国无不善愿；二十九、住正定聚愿；三十、乐如漏尽愿；三十一、不贪计身愿；）
When I attain Buddhahood, there will not be even the name of anything unwholesome in my Land. All beings who are born in my Land will be of one mind, abiding in the state of right concentration. Forever free from heated afflictions, they will attain coolness in their hearts (minds). The happiness they will experience is comparable to that of bhikṣus who have extinguished all afflictions. If they give rise to thoughts of attachment to their bodies, may I not attain Perfect Enlightenment.
(28. The Vow of a Land Without Unwholesomeness, 29. The Vow of Abiding in the State of Right Concentration, 30. The Vow of Experiencing Happiness Like That of Extinction of All Afflictions, 31. The Vow of Not Being Attached to the Body.)
我作佛时，生我国者，善根无量，皆得金刚那罗延身，坚固之力。身顶皆有光明照耀。成就一切智慧，获得无边辩才。善谈诸法秘要，说经行道，语如钟声。若不尔者，不取正觉。
（三十二、那罗延身愿；三十三、光明慧辩愿；三十四、善谈法要愿；）
When I attain Buddhahood, all those born in my Land will possess immeasurable good roots, and attain the bodies of Vajra-Nārāyaṇa and the power of sturdiness. Their bodies and the top of their heads will all be illuminated with bright light. They will attain all wisdom and boundless eloquence. They will be skilful in speaking about the profound essence of all Dharmas, expounding the sutras and practising the Way, their speech like the sound of bells. If these cannot be achieved, may I not attain Perfect Enlightenment.
(32. The Vow of Attaining a Narayana Body, 33. The Vow of Having Light, Wisdom, and Eloquence, 34. The Vow of Skilfully Expounding the Dharma)
我作佛时，所有众生，生我国者，究竟必至一生补处。除其本愿为众生故，被弘誓铠，教化一切有情，皆发信心，修菩提行，行普贤道。虽生他方世界，永离恶趣。或乐说法，或乐听法，或现神足，随意修习，无不圆满。若不尔者，不取正觉。
（三十五、一生补处愿；三十六、教化随意愿；）
When I attain Buddhahood, all living beings who are born in my Land will eventually attain the stage of One-Lifetime-to-Succession (to Buddhahood). Excepted are those who, in accordance with their original vows made for the sake of sentient beings, wear their vows like armour, teach all sentient beings to generate faith, to cultivate the Bodhi practices, and to walk the path of Samantabhadra. Although they are born in other worlds, they will forever be away from evil paths. They will joyously expound the Dharma, or happily listen to the Dharma, or display great spiritual power, practising with ease and achieving everything perfectly and completely. If these cannot be achieved, may I not attain Perfect Enlightenment.
(35. The Vow of the Stage of One-Lifetime-to-Succession, 36. The Vow of Teaching at Will)
我作佛时，生我国者，所须饮食、衣服、种种供具，随意即至，无不满愿。十方诸佛，应念受其供养。若不尔者，不取正觉。
（三十七、衣食自至愿；三十八、应念受供愿；）
When I attain Buddhahood, those who are born in my Land will have all the food, clothing, and all the various kinds of offerings they need. These things will appear before them according to their thoughts, with nothing left unfulfilled. All the Buddhas of the ten directions will receive their offerings in accordance with their thoughts. If these cannot be achieved, may I not attain Perfect Enlightenment.
(37. The Vow of Clothing and Food Naturally Arriving, 38. The Vow of Buddhas Receiving Offerings at Will)
我作佛时，国中万物，严净光丽，形色殊特，穷微极妙，无能称量。其诸众生，虽具天眼，有能辨其形色、光相、名数，及总宣说者，不取正觉。
（三十九、庄严无尽愿；）
When I attain Buddhahood, all things in my Land will be sublime and pure, bright and beautiful. They will be of such extraordinary forms and colours that there will be no way to measure and describe them. If there are any sentient beings who, possessing the divine eye, can discern their forms, lights, names, and numbers, and who can proclaim them completely, may I not attain Perfect Enlightenment.
(39. The Vow of Infinite Adornments)
我作佛时，国中无量色树，高或百千由旬。道场树高，四百万里。诸菩萨中，虽有善根劣者，亦能了知。欲见诸佛净国庄严，悉于宝树间见，犹如明镜，睹其面像。若不尔者，不取正觉。
（四十、无量色树愿；四十一、树现佛刹愿；）
When I attain Buddhahood, there will be trees of infinite colours in my Land – reaching hundreds of thousands of yojanas in height. The trees of the Bodhimanda will be four million li high. Among the Bodhisattvas, even those with inferior roots will also be able to comprehend them. If one wishes to see the majesty of the many Pure Buddha-lands, these lands can be viewed among the jewelled trees, as clearly as one would see one’s face in a clear mirror. If these cannot be achieved, may I not attain Perfect Enlightenment.
(40. The Vow of the Trees with Infinite Colours, 41. The Vow of Buddha-lands Appearing Among the Trees)
我作佛时，所居佛刹，广博严净，光莹如镜，彻照十方无量无数不可思议诸佛世界。众生睹者，生希有心。若不尔者，不取正觉。
（四十二、彻照十方愿；）
When I attain Buddhahood, the Buddha-land I reside in will be vast and expansive, adorned and pure, as bright as a mirror, completely illuminating the immeasurable, countless, and inconceivable Buddha-lands in the ten directions. All beings who see this will generate a mind of wonder and rarity. If this cannot be achieved, may I not attain Perfect Enlightenment.
(42. The Vow of Complete Illumination of the Ten Directions)
我作佛时，下从地际，上至虚空，宫殿楼观，池流华树，国土所有一切万物，皆以无量宝香合成。其香普熏十方世界。众生闻者，皆修佛行。若不尔者，不取正觉。
（四十三、宝香普熏愿；）
When I attain Buddhahood, from the earth below, right up to the void above – palaces, pavilions, ponds, flowers, and trees, and all things in the Land will be made up of infinite fragrant jewels. The fragrance will carry across and pervade worlds in the ten directions. All sentient beings who smell it will practise the Dharma. If this cannot be achieved, may I not attain Perfect Enlightenment.
(43. The Vow of Fragrant Jewels Pervading All Worlds)
我作佛时，十方佛刹诸菩萨众，闻我名已，皆悉逮得清净、解脱、普等三昧，诸深总持。住三摩地，至于成佛。定中常供无量无边一切诸佛，不失定意。若不尔者，不取正觉。
（四十四、普等三昧愿；四十五、定中供佛愿；）
When I attain Buddhahood, all the Bodhisattvas in the Buddha-lands of the ten directions will, upon hearing my Name, attain the Samadhi of Purity, Liberation, and Universal Equality, as well as many profound dhāraṇīs. They will abide in samadhi until they attain Buddhahood. In meditation, they will be able to constantly make offerings to all the countless and boundless Buddhas without losing concentration. If this cannot be achieved, may I not attain Perfect Enlightenment.
(44. The Vow of Universal Equality Samadhi, 45. The Vow of Making Offerings to the Buddhas in Meditation)
我作佛时，他方世界诸菩萨众，闻我名者，证离生法，获陀罗尼。清净欢喜，得平等住。修菩萨行，具足德本。应时不获一二三忍，于诸佛法，不能现证不退转者，不取正觉。
（四十六、获陀罗尼愿；四十七、闻名得忍愿；四十八、现证不退愿。）
When I attain Buddhahood, all the Bodhisattvas in other worlds, upon hearing my Name, will realise the Dharma of Liberation from Birth (and Death) and attain dhāraṇī. They will be pure and joyful, and will attain the abode of equality. They will cultivate Bodhisattva practices, and their roots of virtue will be complete. They will instantly attain the First, Second, and Third Endurances. If they cannot, within the Dharmas of the Buddhas, realise non-regression in the present, may I not attain Perfect Enlightenment.”
(46. The Vow of Attaining Dharani, 47. The Vow of Attaining Endurance Upon Hearing the Name, 48. The Vow of Presently Realising Non-Regression)
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拔一切业障根本得生净土陀罗尼（往生咒）
The Dhāraṇī for Removing All Karmic Obstacles and Being Reborn in the Pure Land
(The Rebirth Mantra）
南无阿弥多婆夜 哆他伽多夜 哆地夜他 阿弥利都婆毗
阿弥利哆 悉耽婆毗
阿弥唎哆 毗迦兰帝
阿弥唎哆 毗迦兰多
伽弥腻 伽伽那 枳多迦利 娑婆诃
Romanized Sanskrit:
Namo Amitābhāya tathāgatāya,
Tadyathā:
Amṛta bhave,
Amṛta saṃbhave,
Amṛta vikrānte,
Amṛta vikrānta gāmini,
Gagana kīrti kare svāhā.
English translation:
Adoration to the Exalted one of Infinite Light
namely: Oh! Nectar-producing one!
Nectar-creation-perfecting one!
Nectar-miracle one!
(he) performs miracle with nectar,
he makes (nectar) glory in sky,
All Hail!
赞佛偈
In Praise of Amitabha
阿弥陀佛身金色，相好光明无等伦。
白毫宛转五须弥，绀目澄清四大海。
光中化佛无数亿，化菩萨众亦无边。
四十八愿度众生，九品咸令登彼岸。
Amitabha Buddha's body is golden in hue,
His marks and radiance are beyond compare.
The urna between his brows coils like five Sumerus,
His deep blue eyes are as clear as the four great oceans.
Within his light appear countless transformation Buddhas,
And innumerable Bodhisattvas manifest as well.
With forty-eight great vows he rescues all sentient beings,
Leading them to the other shore through the Nine Grades of
rebirth.
三皈依
Three Refuges
自皈依佛，当愿众生，体解大道，发无上心。
自皈依法，当愿众生，深入经藏，智慧如海。
自皈依僧，当愿众生，统理大众，一切无碍，和南圣众。
南无西方极乐世界大慈大悲阿弥陀佛（三称三拜）
南无观世音菩萨（三称三拜）
南无大势至菩萨（三称三拜）
南无莲池海会佛菩萨（三称三拜）
I take refuge in the Buddha. May all living beings understand
the great path and generate the unsurpassed Bodhicitta.
I take refuge in the Dharma. May all living beings enter deeply
into the treasury of the sutras, with wisdom
as deep as the sea.
I take refuge in the Sangha. May all living beings guide
the masses without obstacles,
to pay homage to the assembly of sages.
Namo Great Compassionate Amitabha Buddha of the
Western Pure Land of Ultimate Bliss
(three chants with three bows)
Namo Guanyin Bodhisattva/Namo Guanshiyin Pusa
(three chants with three bows)
Namo Great Strength Bodhisattva/Namo Dashizhi Pusa
(three chants with three bows)
Namo Lotus Pond Ocean-Wide Assembly of Buddhas and
Bodhisattvas
普贤菩萨十大愿王
The Ten Great Practices and Vows of
Bodhisattva Samantabhadra
一者礼敬诸佛。二者称赞如来。三者广修供养。四者忏悔业障。
五者随喜功德。六者请转法轮。七者请佛住世。八者常随佛学。
九者恒顺众生。十者普皆回向。
First, to pay homage to all Buddhas;
Second, to praise the Tathagatas;
Third, to extensively cultivate making offerings
Fourth, to repent of karmic obstacles;
Fifth, to rejoice in others’ merit;
Sixth, to request the turning of the Dharma Wheel;
Seventh, to invite the Buddhas to remain in the world;
Eighth, to constantly follow and learn from the Buddhas;
Ninth, to constantly accord with living beings;
Tenth, to universally transfer all merit.
功德回向
Merit Transfer
愿生西方净土中
九品莲花为父母
花开见佛悟无生
不退菩萨为伴侣
May we be born in the Western Pure Land,
Have the nine grade lotuses as our parents.
When the lotuses open, we will see the Buddha
and realise the truth of non-arising,
With Non-regressing Bodhisattvas as our companions
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