淨土五會念佛誦經觀行儀卷中．下 3.65

3.65

觀彼彌陀極樂界　廣大寬平眾寶城
四十八願莊嚴起　超諸佛剎最為精
本國他方大海眾　窮劫算數不知名
普勸歸西同彼會　恒沙三昧自然成
無生寶國永無常　一一寶流無數光
行者須心常對目　勝神踴躍入西方
寶池寶色寶光飛　一一光成無數臺
臺中寶樓千萬億　臺側百億寶幢圍
寶樹寶林諸寶樹　寶花寶葉寶根莖
或有千寶分林異　或有百寶共成行
行行相當葉相次　色各不同光亦然
等量齊高三十萬　枝葉相觸說無因
寶池寶岸寶金沙　寶葉寶渠寶蓮花
十二由旬皆正等　寶羅寶網寶欄遮
德水分流尋寶樹　間波覩樂證怖怕
寄語有緣同行者　努力翻迷還本家
彌陀本願花王坐　一切眾寶以為城
臺上四幢張寶漫　彌陀獨坐顯真形
彌陀身心遍法界　影現眾生心想中
是故勸汝常觀察　依心起想表真容
寶容寶□臨花坐　心開見波國莊嚴
寶樹三身花遍滿　風鈴樂響與文同
彌陀身色如金山　相好光明照十方
唯有念佛蒙光攝　當知本願最為強
十方如來舒舌證　專稱名號至西方
到彼花間妙法　十地願行自然彰
法界傾遙如轉蓬　化佛雲集滿虛空
普勸有緣常憶念　永絕胞胎證六通
正座跏趺入三昧　想心來心至西方
覩見彌陀極樂界　地上虛空七寶莊
彌陀身量極無邊　重勸眾生觀小身
丈六八尺隨機現　圓光等示化前真
上輩上行上根人　求生淨土等貪嗔
就行差別分三品　五門相續助三因
一日七日專精進　畢命乘臺出六塵
慶哉難逢今得遇　永證無為法性身
中輩中行中根人　一日齋戒處金蓮
孝養父母教迴向　為說西方快樂因
佛與聲聞眾來集　直到彌陀花座邊
百寶花籠經七日　三品蓮開證小真
下輩下行下根人　十惡五逆等貪嗔
四重偷僧謗正法　未曾慚愧悔前愆
終日苦相皆雲集　地獄猛火罪人前
忽遇往生善知識　急勸專稱彼佛名
化佛菩薩尋聲到　念一頃心入寶蓮
三花障重開多劫　于時始發菩提因
樂何諦事難思議　無遇菩薩為同學
性海如來盡是師　渴聞般若絕思漿
念服無生即斷飢　一切莊嚴皆法說
無心領納自然知　七覺花池隨意入
八背凝神會一枝　彌陀心水沐身頂
觀音大聖與衣披　欲然勝空遊法界
須臾授記號無為　如此道遙快樂處
人今不去待何時

Contemplate Amitābha's realm of Sukhāvatī: / a vast, spacious, and level city of many jewels. / Arising from the adornment of the forty-eight vows, / it surpasses all buddha lands and is the most exquisite.
The great ocean-like assemblies of his own land and of other directions / cannot be counted in names even through an exhaustless kalpa. / I universally urge all to return to the West to join that assembly; / samādhis numerous as the sands of the Ganges will naturally be perfected.
In the unborn jewelled land, impermanence is ended forever; / each and every jewel radiates countless streams of light. / Practitioners must keep it constantly before their eyes; / with their superior spirits leaping with joy, they enter the West.
Jewelled ponds, jewelled colors, and jewelled light fly forth; / each light forms countless terraces. / In the terraces are jewelled pavilions by the tens of millions and billions; / surrounding the terraces are hundreds of millions of jewelled banners.
Jewelled trees and jewelled groves are all made of various jewels: / jewelled flowers, jewelled leaves, jewelled roots and stems. / Some have a thousand jewels divided into distinct groves; / some have a hundred jewels forming a single row.
Row upon row corresponds, leaf upon leaf succeeds in order; / their colors are distinct, and so is their light. / Equal in measure, they rise together thirty myriad [yojanas] high; / branches and leaves brush against one another, preaching causelessness.
Jewelled ponds, jewelled banks, jewelled golden sands; / jewelled leaves, jewelled channels, jewelled lotus flowers. / Twelve yojanas across, all perfectly square; / jewelled ribbons, jewelled nets, and jewelled railings enclose them.
Waters of virtue diverge and flow, seeking out the jewelled trees; / amid the waves, seeing joy, one verifies [deliverance from] fear. / I send word to my fellow practitioners who have affinity: / strive to turn back from delusion and return to your original home.
Amitābha's original vows formed the seat of the King of Flowers; / all manner of jewels constitute the city. / Over the terrace, four banners stretch a jewelled canopy; / Amitābha sits alone, revealing his true form.
Amitābha's body and mind pervade the Dharma realm; / his reflection appears within the thought-minds of living beings. / Therefore I urge you to constantly contemplate him: / relying on your mind, give rise to the visualization that manifests his true countenance.
His jewelled countenance and jewelled […] sits before the flowers; / the mind opens to see the adornments of the land [amid] the waves. / On the jewelled trees, the three bodies are completely filled with flowers; / the sounds of wind bells and music accord with the scriptures.
Amitābha's bodily color is like a mountain of gold; / his marks and lights illuminate the ten directions. / Only those who recite the Buddha's name are gathered in by his light; / you should know that his original vow is the most potent.
The Tathāgatas of the ten directions extend their tongues in verification: / solely invoke the name to reach the West. / Arriving among the flowers there, [you will hear] the wondrous Dharma; / the vows and practices of the ten grounds will naturally become manifest.
The Dharma realm, vast and distant, is like tumbling tumbleweed; / transformation buddhas gather like clouds, filling the empty sky. / I universally urge those with affinity to constantly remember him, / forever cutting off the womb and realizing the six supernatural powers.
Sitting upright in full lotus posture, enter samādhi; / let your visualizing mind and coming mind reach the West. / Behold Amitābha's realm of Sukhāvatī: / the ground and empty sky are adorned with the seven jewels.
Amitābha's bodily measure is utterly boundless; / yet he repeatedly urges living beings to contemplate his small body. / Sixteen feet or eight feet, he appears according to capacity; / his halo equally shows the true [nature] before transformation.
People of the superior grade, superior practice, and superior faculties, / seek rebirth in the Pure Land, viewing greed and anger as equal. / Differentiating according to their practice, they are divided into three grades; / the five gates continuously support the three causes.
For one day or seven days they are single-mindedly diligent; / ending their lives, they mount the terrace and leave the six sense dusts behind. / How joyful! What is hard to encounter has now been met; / they forever realize the unconditioned dharmatā-kāya.
People of the middle grade, middle practice, and middle faculties, / observe the precepts and fast for a single day, dwelling upon a golden lotus. / Filially caring for their parents, they are taught to dedicate the merit; / for them, the causes of the happiness of the West are explained.
The Buddha and the śrāvaka assembly gather and arrive, / taking them straight to the side of Amitābha's flower seat. / Encased in the flower of a hundred jewels, they spend seven days; / the three grades of lotuses open, and they realize the lesser truth.
People of the lower grade, lower practice, and lower faculties, / commit the ten unwholesome deeds and five heinous crimes, their greed and anger fully ablaze. / Committing the four grave offenses, stealing from the Sangha, and slandering the True Dharma, / they have never felt shame or repented of their past faults.
At the end of their days, marks of suffering all gather like clouds; / the fierce fires of hell appear before the sinners. / Suddenly they encounter a good friend who leads them to rebirth, / who urgently urges them to invoke solely that Buddha's name.
Transformation buddhas and bodhisattvas arrive following the sound; / in the space of a single thought-moment, their minds enter the jewelled lotus.
The barriers of the three flowers are heavy, opening only after many kalpas; / only then do they generate the cause of bodhi.
What joy! These true matters are difficult to conceive; / without seeking, bodhisattvas become their fellow students.
The Tathāgatas of the nature-ocean are all their teachers; / thirsty to hear prajñā, they lose all thought of drink;
remembering and consuming the unborn, their hunger is immediately severed. / All the adornments are preachings of the Dharma;
without conscious effort, they receive and naturally understand them. / They enter the flower ponds of the seven limbs of awakening at will;
concentrating their spirits on the eight liberations, they unite with a single branch. / Amitābha's mind-water bathes their bodies and crowns;
the great holy Avalokiteśvara drapes garments over them. / Desiring to burn superior incense and wander the Dharma realm,
in an instant they receive predictions named "Unconditioned". / In such a place of ease and joyful bliss,
if people do not go now, what time are they waiting for?