[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [轉經行道願往生淨土法事讚](https://indike.org/pramana/in.bauddha.taisho.1979) › 1.6 # 轉經行道願往生淨土法事讚 1.6 轉經行道願往生淨土法事讚 1.6 - **Language:** Classical Chinese ### [1.6](https://indike.org/pramana/in.bauddha.taisho.1979.1.6) 敬白：道場眾等各各斂心，彈指合掌叩頭歸命，禮本師釋迦佛過現未來諸世尊。所以歸依佛者，佛是眾生大慈悲父，亦是出世增上良緣。計其恩德，過於塵劫述之難盡。《賢愚經》言：一一諸佛，從初發意終至菩提，專心求法不顧身財，悲智雙行曾無退念，或可逢人逼試皮肉分張、或自割身而延鴿命、或捨千頭以求法、或釘千釘而求四句、或刺身血以濟夜叉、或捨妻子以充羅剎、或設慈悲方便化作禽魚用濟蒼生免其飢難、或作金毛師子以上獵師、或作白象抽牙為求菩提而奉施、或觀怨家由如赤子、或現外道比若親兒。彼我無殊，聖凡何異。三祇起行，皆與無漏相應；地地收功，始得果圓號佛。身則閻浮金光，色喻千日競暉；相好分明，譬若眾星夜朗；跏趺正坐，不背之相圓明；法界同歸，各覩如來面相；身心湛寂，化用不失時機；隨類變通，報體則元來不動。但以如來智德嘆之難盡，道場眾等各生慚謝之心，能使諸佛為我捨身過於塵劫。哀哉世尊能為難事，長劫勤勤忍疲勞之苦痛，雖復為生苦行，不覓小恩，望欲等出塵勞，會菩提而歸彼岸。眾等齊心，為今施主某甲等，奉請十方諸佛一切世尊。弟子等敬尋，諸佛境界唯佛能知，國土精華非凡所測，三身化用皆立淨土以導群生，法體無殊，有識歸之得悟。但為凡夫亂想寄託無由，故使釋迦諸佛不捨慈悲，直指西方十萬億剎國名極樂，佛號彌陀，現在說法。其國清淨具四德莊嚴，永絕譏嫌等無憂惱，人天善惡皆得往生，到彼無殊齊同不退。何意然者？乃由彌陀因地世饒王佛所捨位出家，即起悲智之心，廣弘四十八願。以佛願力，五逆之與十惡罪滅得生，謗法闡提回心皆往。復因韋提致請誓捨娑婆，念念無遺決定求生極樂。如來因其請故，即說定散兩門三福九章，廣作未聞之益。十方恒沙諸佛共讚釋迦，舒舌遍覆三千，證得往生非謬。如是等諸佛世尊不捨慈悲，受今施主某甲及眾生請，入此道場證明功德。奉請已，今勸眾生等各各斂心歸依合掌。 > I respectfully declare: Let all assembled in the bodhimaṇḍa collect their minds, snap their fingers, join their palms, and bow their heads in refuge, paying homage to our Fundamental Teacher, Śākyamuni Buddha, and to all World-Honoured Ones of the past, present, and future. The reason we take refuge in the Buddhas is that a Buddha is the great, compassionate father of sentient beings, and also an excellent adhipati-pratyaya for transcending the world. Reckoning his kindness and virtue, it exceeds dust-mote kalpas and can hardly be fully recounted. The \*Sūtra of the Wise and the Foolish\* states: Each Buddha, from his first aspiration to ultimate bodhi, devoted his mind to seeking the Dharma without regard for body or wealth; practicing both compassion and wisdom, he never had a thought of retreat. At times he encountered those who pressed and tested him, flaying his skin and tearing his flesh; at times he sliced his own body to spare the life of a dove; at times he renounced a thousand heads to seek the Dharma; at times he endured a thousand nails driven into him to seek four lines of verse; at times he pierced his flesh for blood to rescue a yakṣa; at times he gave up his wife and children to satisfy a rākṣasa; at times he devised skillful means of compassion, transforming into birds and fish to rescue people and spare them the distress of famine; at times he became a golden-maned lion to offer himself to a hunter; at times he became a white elephant, extracting his tusks to bestow them as an offering for the sake of bodhi; at times he regarded enemies as his own infants; at times he treated non-Buddhists as his own sons. Between him and others there was no difference; between the sage and the ordinary person, how could there be any distinction? Generating practice throughout three asaṃkhyeya kalpas, all was in accord with the uncontaminated; accumulating merit ground by ground, he at last perfected the fruit and was called 'Buddha'. His body is of Jambū gold radiance, its colour likened to a thousand suns competing in brilliance; his marks and signs are distinct and clear, like a multitude of stars shining bright at night; sitting upright with legs crossed, his non-retiring appearance is perfectly radiant; all dharmadhātus converge as one, each beholding the countenance of the Tathāgata; body and mind are serene and still, yet his transformative activity never misses the proper time; adapting to various classes of beings, his reward body is fundamentally unmoving from the beginning. Simply because the Tathāgata's wisdom and virtue can hardly be praised to the end, let all assembled in the bodhimaṇḍa give rise to feelings of shame and gratitude, for he caused all Buddhas to renounce their bodies for our sake throughout dust-mote kalpas. How mournful! The World-Honoured One was able to do difficult things, diligently striving through long kalpas and enduring the pain of exhaustion; although he undertook austerities for the sake of sentient beings, he sought no minor kindness, hoping only that all would equally emerge from the defilements of the world, unite in bodhi, and return to the other shore. Let all assembled unite their minds, on behalf of the present donors \[so-and-so\] and others, to reverently invite all Buddhas and World-Honoured Ones of the ten directions. The disciples respectfully examine this: the realm of the Buddhas can only be known by Buddhas; the splendour of their lands cannot be fathomed by ordinary beings; the transformative workings of the three bodies all establish pure lands to guide the multitude of beings; the Dharma-body is without distinction, and sentient beings who take refuge in it attain awakening. Yet because ordinary beings are filled with chaotic thoughts and have nothing to rely on, Śākyamuni and all Buddhas, not abandoning their compassion, point directly to the west, past a hundred thousand koṭis of lands, to a realm named Sukhāvatī, where a Buddha named Amitābha is presently expounding the Dharma. That land is pure and equipped with the four virtuous adornments; it is forever free of criticism and reproach, and equally devoid of sorrow and distress. Humans and devas, good and evil alike, all attain rebirth there, and once arrived, they are equal without distinction, together attaining non-retrogression. Why is this so? It is because Amitābha, in his causal stage at the place of Lokeśvararāja Buddha, renounced his royal throne and left home; he then gave rise to a mind of compassion and wisdom and broadly proclaimed the forty-eight vows. By the Buddha's vow-power, those guilty of the five heinous deeds and the ten evil acts have their sins extinguished and attain rebirth; those who slander the Dharma and icchantikas, upon turning their minds, all go there. Furthermore, because Vaidehī made her request and vowed to renounce Sahā, with uninterrupted thought she resolved to seek rebirth in Sukhāvatī. The Tathāgata, because of her request, thereupon expounded the two gates of the focused and the unfocused, the three blessings, and the nine chapters, broadly providing benefits never heard before. The Buddhas of the ten directions, numerous as the sands of the Ganges, all praise Śākyamuni; extending their tongues to cover the three-thousandfold world, they bear witness that attaining rebirth is no error. May such Buddhas and World-Honoured Ones, not abandoning their compassion, accept the invitation of the present donors \[so-and-so\] and all sentient beings, and enter this bodhimaṇḍa to bear witness to this merit. Having reverently made the invitation, I now encourage all sentient beings to collect their minds, take refuge, and join their palms. > — English (machine translation) (machine translation) - [Previous: 1.5](https://indike.org/pramana/in.bauddha.taisho.1979.1.5) - [Next: 1.7](https://indike.org/pramana/in.bauddha.taisho.1979.1.7) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1979.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1979~en-mt.1.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1979.1.6](https://indike.org/pramana/in.bauddha.taisho.1979.1.6) · Pramāṇa