03typesetting BodhiMind

An Inspiration
to
Give Rise to the Bodhi Mind
勸發菩提心文
Fo Guang Shan International Translation Center

© 2017 Fo Guang Shan International Translation Center
Published by Fo Guang Shan International Translation Center

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Hacienda Heights, CA 91745 U.S.A. An Inspiration to Give Rise to the Bodhi Mind
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目錄 Table of Contents
爐香讚 2 Incense Praise 3
開經偈 4 Sutra Opening Verse 5
勸發菩提心文 6 An Inspiration to Give Rise to the Bodhi Mind 7
三皈依 92 Triple Refuge 93
迴向偈 94 Dedication of Merit 95
Glossary 96
Lu Xiang Zan
爐香讚
Incense Praise
Lu Xiang Zha Ruo

爐香乍 Incense burning in the censer,
爇
Fa Jie Meng Xun
法界蒙熏 All space permeated with fragrance.
Zhu Fo Hai Hui Xi Yao Wen

諸佛海會悉遙聞 The Buddhas perceive it from every direction,
Sui Chu Jie Xiang Yun

隨處結祥雲 Auspicious clouds gather everywhere.
Cheng Yi Fang Yin
誠意方殷 With our sincerity,
Zhu Fo Xian Quan Shen
諸佛現全身 The Buddhas manifest themselves in their entirety.
Nan Mo Xiang Yun Gai Pu Sa
南無香雲蓋菩薩
Mo He Sa We take refuge in the bodhisattvas-mahasattvas.
摩訶薩
2 3
Nan Mo Ben Shi Shi Jia Mou Ni
Homage to Our Teacher Sakyamuni Buddha
南無本師釋迦牟尼
(repeat three times)
Fo
佛（三稱）
Kai Jing Ji
開經偈 Sutra Opening Verse
Wu Shang Shen Shen Wei Miao Fa The unexcelled, most profound, and exquisitely
無上甚深微妙法
wondrous Dharma
Bai Qian Wan Jie Nan Zao Yu Is difficult to encounter throughout hundreds of
百千萬劫難遭遇
thousands of millions of kalpas.
Wo Jin Jian Wen De Shou Chi
Since we are now able to see, hear, receive and
我今見聞得受持
retain it,
Yuan Jie Ru Lai Zhen Shi Yi
May we comprehend the true meaning of the
願解如來真實義
Tathagata.
4 5
Quan Fa Pu Ti Xin Wen An Inspiration to
勸發菩提心文 Give Rise to the Bodhi Mind
Bu Xiao Yu Xia Fan Fu Seng Shi

This unworthy and common monk, Shixian, weeping
不肖愚下凡夫僧實
Xian Qi Xue Ji Sang Ai Gao Xian tears of blood, sincerely bows and pleads to the great
賢，泣血稽顙，哀告現 assembly and to all the faithful: Please be compassionate,
Qian Da Zhong Ji Dang Shi Jing Xin
listen for a moment, and reflect upon my words. Once I
前大眾，及當世淨信
Nan Nü Deng Wei Yuan Ci Bei Shao have heard that the main gate for entering the path is first
男女等，唯惟慈悲，少 to give rise to a bodhi mind; among the urgent tasks of
Jia Ting Cha Cheng Wen Ru Dao Yao
加聽察。嘗聞入道要 cultivation, the foremost is to make a vow. [...]
Men Fa Xin Wei Shou Xiu Xing Ji

門，發心為首；修行急
Wu Li Yuan Ju Xian Yuan Li Ze
務，立願居先。願立則
6 7
8 勸發菩提心文 An Inspiration to Give Rise to the Bodhi Mind 9
Zhong Sheng Ke Du Xin Fa Ze Fo

[...] Having a vow, all beings can be liberated; having
眾生可度，心發則佛
Dao Kan Cheng Gou Bu Fa Guang Da a bodhi mind, Buddhahood is attainable. Yet, without
道堪成。苟不發廣大 a great mind, and a firm and profound vow, one is
Xin Li Jian Gu Yuan Ze Zong Jing
trapped in the cycle of birth and death through count-
心，立堅固願，則縱經
Chen Jie Yi Ran Huan Zai Lun Hui less kalpas. Even with endless cultivation, it would still
塵劫，依然還在輪迴，
be in vain. The Flower Adornment Sutra says, “Forget-
Sui You Xiu Xing Zong Shi Tu Lao
雖有修行，總是徒勞 ting the bodhi mind but cultivating wholesomeness
Xin Ku Gu Hua Yan Jing Yun Wang is called the action of mara.” If forgetting the bodhi
辛苦。故華嚴經云：「忘
mind is like this, what more would it be for one who
Shi Pu Ti Xin Xiu Zhu Shan Fa
失菩提心，修諸善法， has never set one’s mind on the bodhi path. Therefore,
Shi Ming Mo Ye Wang Shi Shang Er if one wishes to learn the Tathagata Vehicle, one must
是名魔業。」忘失尚爾，
give rise to one’s bodhi mind without delay.
Kuang Wei Fa Hu Gu Zhi Yu Xue
況未發乎？故知欲學
Ru Lai Cheng Bi Xian Ju Fa Pu
如來乘，必先具發菩
Sa Yuan Bu Ke Huan Ye
薩願，不可緩也。
Ran Xin Yuan Cha Bie Qi Xiang Nai

There are many vows with different forms. Without
然心願差別，其相乃
Duo Ruo Bu Zhi Chen Ru He Qu an explanation, how is one to know the right path? For
多，若不指陳，如何趣 this reason, I briefly describe it as follows. There are
Xiang Jin Wei Da Zhong Lüe Er Yan
eight forms of vows: evil, right, true, false, great, small,
向？今為大眾略而言
Zhi Xiang You Qi Ba Suo Wei Xie partial, and perfect. But, what do “evil, right, true, false,
之。相有其八：所謂邪、
great, small, partial, and perfect” mean?
Zheng Zhen Wei Da Xiao Pian Yuan Shi
正、真、偽、大、小、偏、圓是
There are some people who practice without
Ye Yun He Ming Wei Xie Zheng Zhen
也。云何名為邪、正、真、 understanding their minds; they are only concerned
Wei Da Xiao Pian Yuan Ye Shi You with external appearances. Some people seek offer-
偽、大、小、偏、圓耶？世有
ings of wealth and gifts; some people seek fame and a
Xing Ren Yi Xiang Xiu Xing Bu Jiu
行人，一向修行，不究 good reputation; some people crave present pleasures
Zi Xin Dan Zhi Wai Wu Huo Qiu or future effects. [...]

自心，但知外務，或求
Li Yang Huo Hao Ming Wen Huo Tan
利養，或好名聞，或貪
Xian Shi Yu Le Huo Wang Wei Lai
現世欲樂，或望未來
Guo Bao Ru Shi Fa Xin Ming Zhi

[...] Any initiation of mind like this is called false.
果報，如是發心，名之
Wei Xie Ji Bu Qiu Li Yang Ming
為邪。既不求利養名 If one does not seek offerings, fame, and a good
Wen You Bu Tan Yu Le Guo Bao reputation, pleasure or future effects, and one’s only
聞，又不貪欲樂果報，
concern is for the bodhi path of liberation from birth
Wei Wei Sheng Si Wei Pu Ti Ru
惟為生死。為菩提，如 and death, it is called right mind.
Shi Fa Xin Ming Zhi Wei Zheng

是發心，名之為正。 If one seeks, thought by thought, the Buddha Way
Nian Nian Shang Qiu Fo Dao Xin Xin above, and one wishes to liberate all sentient beings,
念念上求佛道，心心
mind after mind, below; if one learns that Buddhahood
Xia Hua Zhong Sheng Wen Fo Dao Chang
下化眾生，聞佛道長 is long and far away but never fears and retreats; if one
Yuan Bu Sheng Tui Qie Guan Zhong Sheng contemplates that sentient beings are difficult to rescue,
遠，不生退怯；觀眾生
but never tires; if, like climbing a mountain of a thou-
Nan Du Bu Sheng Yan Juan Ru Deng
難度，不生厭倦。如登 sand miles, eventually one shall reach the summit; if,
Wan Ren Zhi Shan Bi Qiong Qi Ding like climbing a tower of nine floors, in the end one shall
萬仞之山，必窮其頂；
reach the pinnacle; this is called true mind.
Ru Shang Jiu Ceng Zhi Ta Bi Zao
如上九層之塔，必造
Qi Dian Ru Shi Fa Xin Ming Zhi

If one commits wrongdoing but does not repent,
其巔。如是發心，名之
Wei Zhen You Zui Bu Chan You Guo knows of a vice but does not remove it; if one is clean on
為真。有罪不懺，有過 the outside, yet filthy inside, diligent at the beginning
Bu Chu Nei Zhuo Wai Qing Shi Qin
and idle at the end; if one has a good heart but one’s
不除，內濁外清，始勤
Zhong Dai Sui You Hao Xin Duo Wei deed is mixed with the desire for fame and fortune; and
終怠。雖有好心，多為
if one has the practices of wholesomeness but is pol-
Ming Li Zhi Suo Jia Za Sui You
名利之所夾雜；雖有 luted by action of wrongdoing; this is called false mind.
Shan Fa Fu Wei Zui Ye Zhi Suo

善法，復為罪業之所 If, having liberated all sentient beings, one’s vow is
Ran Wu Ru Shi Fa Xin Ming Zhi completed; if, having attained Buddhahood, one’s vow
染污。如是發心，名之
is fulfilled, it is called great mind.
Wei Wei Zhong Sheng Jie Jin Wo Yuan
為偽。眾生界盡，我願
Fang Jin Pu Ti Dao Cheng Wo Yuan
方盡；菩提道成，我願
Fang Cheng Ru Shi Fa Xin Ming Zhi
方成。如是發心，名之
Wei Da Guan San Jie Ru Lao Yu
為大。觀三界如牢獄，
Shi Sheng Si Ru Yuan Jia Dan Qi

If one contemplates the three realms as a prison
視生死如冤家，但期
Zi Du Bu Yu Du Ren Ru Shi and the cycle of birth and death as the enemy; if one
自度，不欲度人，如是 aims for self-liberation, not for the liberation of all, it is
Fa Xin Ming Zhi Wei Xiao
called small mind.
發心名之為小。
Ruo Yu Xin Wai Jian You Zhong Sheng
若於心外見有眾生， If one sees there are sentient beings and Buddha-
Ji Yi Fo Dao Yuan Du Yuan Cheng hood outside of one’s mind and makes a vow to liber-
及以佛道，願度願成，
ate sentient beings and to attain Buddhahood; and if
Gong Xun Bu Wang Zhi Jian Bu Min
功勛不忘，知見不泯， one is not able to forget one’s merits and break through
Ru Shi Fa Xin Ming Zhi Wei Pian worldly knowledge and views; this is called a partial
如是發心，名之為偏。
mind.
Ruo Zhi Zi Xing Shi Zhong Sheng Gu
若知自性是眾生，故
If one realizes that one’s intrinsic nature is as a sen-
Yuan Du Tuo Zi Xing Shi Fo Dao
願度脫；自性是佛道， tient being and therefore one vows to liberate it; that
Gu Yuan Cheng Jiu Bu Jian Yi Fa one’s intrinsic nature is Buddhahood and therefore one
故願成就。不見一法
vows to attain it; that there is no existence of a phe-
Li Xin Bie You Yi Xu Kong Zhi
離心別有，以虛空之 nomenon away from one’s mind; that using a mind of
Xin Fa Xu Kong Zhi Yuan Xing Xu

emptiness, one makes a vow of emptiness, practices the
心，發虛空之願，行虛
Kong Zhi Xing Zheng Xu Kong Zhi Guo way of emptiness, and achieves the fruit of emptiness;
空之行，證虛空之果， and that, however, even emptiness, in actuality, has no
Yi Wu Kong Zhi Xiang Ke De Ru
form; this is called a perfect mind.
亦無空之相可得，如
Shi Fa Xin Ming Zhi Wei Yuan
是發心，名之為圓。 To know these eight different forms of a vow is to
Zhi Ci Ba Zhong Cha Bie Ze Zhi know how to examine them. Having right examination,
知此八種差別，則知
one knows how to accept and how to reject. Knowing
Shen Cha Zhi Shen Cha Ze Zhi Qu
審察，知審察則知去 how to accept and reject, one can give rise to the bodhi
Qu Zhi Qu Qu Ze Ke Fa Xin mind. How does one examine them? In setting one’s
取；知去取則可發心。
mind, there are these eight forms, so which is evil,
Yun He Shen Cha Wei Wo Suo Fa
云何審察？謂我所發 and which is right? Which is true, and which is false?
Xin Yu Ci Ba Zhong Wei Xie Wei Which is great, and which is small? Which is partial,
心，於此八中，為邪為
and which is perfect? How does one accept and reject?
Zheng Wei Zhen Wei Wei Wei Da Wei
正，為真為偽，為大為 [...]
Xiao Wei Pian Wei Yuan Yun He Qu
小，為偏為圓。云何去
Qu Suo Wei Qu Xie Qu Wei Qu

[...] One should reject an evil, false, small, and partial
取？所謂去邪去偽，去
Xiao Qu Pian Qu Zheng Qu Zhen Qu mind but accept a right, true, great, and perfect mind.
小去偏，取正取真，取 If one initiates such a mind, it is called the initiation of
Da Qu Yuan Ru Ci Fa Xin Fang
true bodhi mind.
大取圓。如此發心，方
De Ming Wei Zhen Zheng Fa Pu Ti
得名為真正發菩提 The bodhi mind is the king of all wholesomeness,
Xin Ye Ci Pu Ti Xin Zhu Shan yet there must be some causes and conditions that lead
心也。此菩提心，諸善
one to set one’s mind on bodhi. There are ten causes and
Zhong Wang Bi You Yin Yuan Fang De
中王，必有因緣，方得 conditions that help one to initiate the bodhi mind. The
Fa Qi Jin Yan Yin Yuan Lüe You first is being mindful of the Buddha’s deep kindness.
發起。今言因緣略有
The second is being mindful of our parents’ deep kind-
Shi Zhong He Deng Wei Shi Yi Zhe
十種：何等為十？一者 ness. The third is being mindful of our teachers’ deep
Nian Fo Zhong En Gu Er Zhe Nian kindness. The fourth is being mindful of our benefac-
念佛重恩故，二者念
tors’ deep kindness. [...]
Fu Mu En Gu San Zhe Nian Shi
父母恩故，三者念師
Zhang En Gu Si Zhe Nian Shi Zhu
長恩故，四者念施主
En Gu Wu Zhe Nian Zhong Sheng En

[...] The fifth is being mindful of all sentient beings’
恩故，五者念眾生恩
Gu Liu Zhe Nian Si Sheng Ku Gu deep kindness. The sixth is being mindful of the suf-
故，六者念死生苦故， fering of life and death. The seventh is having respect
Qi Zhe Zun Zhong Ji Ling Gu Ba
for our own spiritual being. The eighth is being repen-
七者尊重己靈故，八
Zhe Chan Hui Ye Zhang Gu Jiu Zhe tant of karmic hindrances. The ninth is aspiring toward
者懺悔業障故，九者
rebirth in the Pure Land. The tenth is being mindful of
Qiu Sheng Jing Tu Gu Shi Zhe Wei
求生淨土故，十者為 the importance of preserving the right Dharma for a
Nian Zheng Fa De Jiu Zhu Gu long time.

念正法得久住故。
Yun He Nian Fo Zhong En Wei Wo Why should we be mindful of the Buddha’s deep
云何念佛重恩？謂我
kindness? Since his first initiation of bodhi mind,
Shi Jia Ru Lai Zui Chu Fa Xin
釋迦如來最初發心， Sakyamuni Buddha practiced the bodhisattva path
Wei Wo Deng Gu Xing Pu Sa Dao and endured immeasurable suffering through count-
為我等故，行菩薩道，
less kalpas for us. When we commit wrongdoing, the
Jing Wu Liang Jie Bei Shou Zhu Ku
經無量劫，備受諸苦。 Buddha teaches us with skillful means out of his com-
Wo Zao Ye Shi Fo Ze Ai Lian passion, yet we are too ignorant to accept. [...]
我造業時，佛則哀憐，
Fang Bian Jiao Hua Er Wo Yu Chi

方便教化，而我愚癡，
Bu Zhi Xin Shou Wo Duo Di Yu
不知信受。我墮地獄， [...] When we fall into hell, the Buddha is full of sorrow
Fo Fu Bei Tong Yu Dai Wo Ku and pain. He wishes to suffer instead of us, but our
佛復悲痛，欲代我苦，
karma is too heavy and it cannot be helped. When we
Er Wo Ye Zhong Bu Neng Jiu Ba
而我業重，不能救拔。 are human, the Buddha uses skillful means to teach
Wo Sheng Ren Dao Fo Yi Fang Bian us how to plant the root of wholesomeness. He guides
我生人道，佛以方便，
us in our endless rebirth, unwilling to abandon us for
Ling Zhong Shan Gen Shi Shi Sheng Sheng
令種善根，世世生生， a single moment. When the Buddha appeared in the
Sui Zhu Yu Wo Xin Wu Zan She world, we were in the mire. Now that we are human,
隨逐於我，心無暫捨。
the Buddha has already entered nirvana. How much
Fo Chu Chu Shi Wo Shang Chen Lun
佛初出世，我尚沉淪； wrongdoing must we have committed that we were
Jin De Ren Shen Fo Yi Mie Du born in this declining period of the Dharma! What
今得人身，佛已滅度。
merits must we have acquired that we have renounced
He Zui Er Sheng Mo Fa He Fu
何罪而生末法？何福 the household life! [...]
Er Yu Chu Jia He Zhang Er Bu
而遇出家？何障而不
Jian Jin Shen He Xing Er Gong Feng

[...] What obstacle do we face that hinders us from
見金身？何幸而躬逢
She Li Ru Shi Si Wei Xiang Shi meeting the Buddha’s golden body? How fortunate we
舍利？如是思惟，向使 are that we can pay homage to his relics! Without the
Bu Zhong Shan Gen He Yi De Wen
past root of wholesomeness, how could we learn the
不種善根，何以得聞
Fo Fa Bu Wen Fo Fa Yan Zhi Dharma? Without learning the Dharma, how could we
佛法？不聞佛法，焉知
be aware of the Buddha’s kindness? His kindness and
Chang Shou Fo En Ci En Ci De
常受佛恩？此恩此德 virtues are much higher than a mountain. If we do not
Qiu Shan Nan Yu Zi Fei Fa Guang initiate the great mind to practice the bodhisattva path,
丘山難喻，自非發廣
to propagate the Dharma, and to liberate all beings,
Da Xin Xing Pu Sa Dao Jian Li
大心，行菩薩道，建立 even if we were to crush our bodies to do so, how can
Fo Fa Jiu Du Zhong Sheng Zong Shi we repay this kindness? This is the first cause and con-
佛法，救度眾生，縱使
dition of the initiation of the bodhi mind.
Fen Gu Sui Shen Qi Neng Chou Da
粉骨碎身，豈能酬答？
Shi Wei Fa Pu Ti Xin Di Yi
是為發菩提心第一
Yin Yuan Ye
因緣也。
Yun He Nian Fu Mu En Ai Ai
Why should we be mindful of our parents’ deep
云何念父母恩？哀哀
Fu Mu Sheng Wo Qu Lao Shi Yue kindness? Our compassionate parents have indeed suf-
父母，生我劬勞，十月 fered to labor hard for our care, carrying us to term for
San Nian Huai Tai Ru Bu Tui Gan
ten lunar months and through three years of nursing,
三年，懷胎乳哺，推乾
Qu Shi Yan Ku Tu Gan Cai De and endless diaper changes to bring us up. They swallow
去濕，嚥苦吐甘，才得
the bitter and give us sweetness. They hope that we will
Cheng Ren Zhi Wang Shao Ji Men Feng
成人，指望紹繼門風， continue the family lineage and revere our ancestors.
Gong Cheng Ji Si Jin Wo Deng Ji Renouncing the household life, we are now the so-
供承祭祀。今我等既
called sons of Sakya, and monastics. We can provide
Yi Chu Jia Lan Cheng Shi Zi Tian
已出家，濫稱釋子，忝 for our parents no more, nor can we revere our ances-
Hao Sha Men Gan Zhi Bu Gong Ji tors properly. We can neither support them, nor can
號沙門，甘旨不供，祭
we liberate them. From a worldly view, we have caused
Sao Bu Ji Sheng Bu Neng Yang Qi
掃不給，生不能養其 great loss. [...]
Kou Ti Si Bu Neng Dao Qi Shen

口體，死不能導其神
King Yu Shi Jian Ze Wei Da Sun
靈，於世間則為大損，
Yu Chu Shi You Wu Shi Yi Liang

[...] From the view of the supra-mundane, we have
於出世又無實益，兩
Tu Ji Shi Zhong Zui Nan Tao Ru little to contribute. As a failure both ways, our heavy
途既失，重罪難逃。如 wrongdoings are not easy to get rid of. Consider this:
Shi Si Wei Wei You Bai Jie Qian
The only possible repayment is to consistently practice
是思惟，唯有百劫千
Sheng Chang Xing Fo Dao Shi Fang San the Buddha Way, through hundreds of kalpas and in
生常行佛道，十方三
thousands of lives, to liberate sentient beings of the ten
Shi Pu Du Zhong Sheng Ze Bu Wei
世，普度眾生。則不惟 directions in the three time periods. Then all beings
Yi Sheng Fu Mu Sheng Sheng Fu Mu are liberated, not just our parents of this life, but our
一生父母，生生父母，
parents of all lifetimes. Thus, not only our are parents
Ju Meng Ba Ji Bu Wei Yi Ren
俱蒙拔濟；不唯一人 liberated but also the parents of all people. This is the
Fu Mu Ren Ren Fu Mu Jin Ke second cause and condition of the initiation of the
父母，人人父母盡可
bodhi mind.
Chao Sheng Shi Wei Fa Pu Ti Xin
超升。是為發菩提心
Why should we be mindful of our teachers’ deep
Di Er Yin Yuan Ye
第二因緣也。 kindness? [...]
Yu He Nian Shi Zhang En Fu Mu
云何念師長恩？父母
Sui Neng Sheng Yu Wo Shen Ruo Wu

[...] Although our parents give us life, we would not
雖能生育我身，若無
Shi Jian Shi Zhang Ze Bu Zhi Li know morals and manners if there were no teachers
世間師長，則不知禮 of worldly knowledge, and we would not understand
Yi Ruo Wu Chu Shi Shi Zhang Ze
the Dharma if there were no teachers of Buddhism.
義；若無出世師長，則
Bu Jie Fo Fa Bu Zhi Li Yi Without knowing morals and manners, are we not just
不解佛法。不知禮義，
like animals? Without understanding the Dharma, are
Ze Tong Yu Yi Lei Bu Jie Fo
則同於異類；不解佛 we not just like an ordinary person? Now we have a
Fa Ze He Yi Su Ren Jin Wo little knowledge of morals and manners, understood

法，則何異俗人？今我
the basic concept of Buddhism, worn the monastic’s
Deng Cu Zhi Li Yi Lüe Jie Fo
等粗知禮義，略解佛 robes, and upheld the pure precepts—are these not
Fa Jia Sha Bei Ti Jie Pin Zhan due to the guidance of our teachers? If we were seeking
法，袈裟被體，戒品沾
only a small goal, it would only benefit ourselves. Now,
Shen Ci Zhi Zhong En Cong Shi Zhang
身，此之重恩，從師長 we strive for the great vehicle and vow universally to
De Ruo Qiu Xiao Guo Jin Neng Zi benefit everyone, [...]

得。若求小果，僅能自
Li Jin Wei Da Sheng Pu Yuan Li
利，今為大乘，普願利
Ren Ze Shi Chu Shi Jian Er Zhong

[...] so the teachers of worldly knowledge and the teach-
人，則世出世間二種
Shi Zhang Ju Meng Li Yi Shi Wei ers of Buddhism also receive benefits. This is the third
師長俱蒙利益。是為 cause and condition of the initiation of the bodhi mind.
Fa Pu Ti Xin Di San Yin Yuan
發菩提心第三因緣
Why should we be mindful of our benefactors’
Ye
也。 deep kindness? For what I enjoy and consume are not
Yun He Nian Shi Zhu En Wei Wo only dependent on my strength. Two meals per day,
云何念施主恩？謂我
clothes for the four seasons, medicine in time of sick-
Deng Jin Zhe Ri Yong Suo Zi Bing
等今者日用所資，並 ness, and whatever helps sustain the mouth and body—
Fei Ji You Er Shi Zhou Fan Si all of these daily necessities come from the kindness
非己有，二時粥飯，四
of others’ effort. They work very hard and still barely
Ji Yi Shang Ji Bing Suo Xu Shen
季衣裳，疾病所須，身 scrape by, yet I am sitting here to consume a meal and
Kou Suo Fei Ci Jie Chu Zi Ta do not feel content.

口所費，此皆出自他
Li Jiang Wei Wo Yong Bi Ze Jie
力，將為我用。彼則竭
Li Gong Geng Shang Nan Hu Kou Wo
力躬耕，尚難餬口；我
Ze An Zuo Shou Shi You Bu Chen

They work hard to barely cover their bodies, while
則安坐受食，猶不稱
Xin Bi Ze Fang Zhi Bu Yi You I am here secure and comfortable. Have I yet learned
心。彼則紡織不已，猶 to appreciate this? They live in humble cottages, busy
Zi Jian Nan Wo Yu An Fu You
and distressed their entire lives, while we live in grand
自艱難；我於安服有
Yu Ning Zhi Ai Xi Bi Ze Bi buildings and spend our lives leisurely. They labor for
餘，寧知愛惜？彼則蓽
our enjoyment; how can our minds be peaceful? They
Men Peng Hu Rao Rang Zhong Shen Wo
門蓬戶，擾攘終身；我 harvest for our consumption; is this fair? If we do not
Ze Guang Yu Xian Ting You You Zu cultivate compassion and wisdom, and adorn ourselves
則廣宇閒庭，優悠卒
with merits and knowledge to repay all benefactors and
Sui Yi Bi Lao Er Gong Wo Yi
歲。以彼勞而供我逸， give benefit to all beings, [...]
Yu Xin An Hu Jiang Ta Li Er
於心安乎？將他利而
Run Ji Shen Yu Li Shun Hu Zi
潤己身，於理順乎？自
Fei Bei Zhi Shuang Yun Fu Hui Er
非悲智雙運，福慧二
Yan Tan Xin Zhan En Zhong Sheng Sheng
嚴，檀信沾恩，眾生受
Ci Ze Li Mi Cun Si Chou Shang

[...] then for all of these contributions—each grain of
賜，則粒米寸絲，酬償
You Fen E Bao Nan Tao Shi Wei rice, each inch of cloth—unwholesome karma will be
有分，惡報難逃。是為 difficult to escape. This is the fourth cause and condi-
Fa Pu Ti Xin Di Si Yin Yuan
tion for the initiation of bodhi mind.
發菩提心第四因緣
Ye
也。 Why should we be mindful of sentient beings’ deep
Yun He Nian Zhong Sheng En Wei Wo kindness? For countless kalpas, we and all sentient
云何念眾生恩？謂我
beings have been related as parents and children life
Yu Zhong Sheng Cong Kuang Jie Lai Shi
與眾生，從曠劫來，世 after life, so we should have gratitude for one another.
Shi Sheng Sheng Hu Wei Fu Mu Bi The confusion of not recognizing each other is caused
世生生，互為父母，彼
by rebirth. If we contemplate this deeply, how can we
Ci You En Jin Sui Ge Shi Hun
此有恩。今雖隔世昏 not repay them? The one with fur and horns could be
Mi Hu Bu Xiang Shi Yi Li Tui our parent from before; [...]

迷，互不相識，以理推
Zhi Qi Wu Bao Xiao Jin Zhi Pi
之，豈無報效？今之披
Mao Dai Jiao An Zhi Fei Xi Wei
毛帶角，安知非昔為
Qi Zi Hu Jin Zhi Ruan Dong Juan

[...] the one crawling or flying could be our father.
其子乎？今之蝡動蜎
Fei An Zhi Bu Ceng Wei Wo Fu When a child separates from his parents at childhood,
飛，安知不曾為我父 he cannot recognize his parents as an adult. It must only
Hu Mei Jian You Li Fu Mu Chang
be more so through the separation of rebirths. They
乎？每見幼離父母，長
Er Rong Mao Dou Wang He Kuang Su may be suffering in hell or as hungry ghosts. Who is to
而容貌都忘，何況宿
know their pain? Who is to know their hunger? Even
Shi Qin Yuan Jin Ze Zhang Wang Nan
世親緣，今則張王難 when I do not see and hear them, they must be plead-
Ji Bi Qi Hao Hu Yu Di Yu ing for help to be liberated. If there were no sutras, such

記。彼其號呼於地獄
a statement could not be established. If there were no
Zhi Xia Wan Zhuan Yu E Gui Zhi
之下，宛轉於餓鬼之 Buddha, who could discourse on his words? [...]
Zhong Ku Tong Shei Zhi Ji Xu An

中，苦痛誰知？飢虛安
Su Wo Sui Bu Jian Bu Wen Bi
訴？我雖不見不聞，彼
Bi Qiu Zheng Qiu Ji Fei Jing Bu
必求拯求濟；非經不
Neng Chen Ci Shi Fei Fo Bu Neng
能陳此事，非佛不能
Dao Ci Yan Bi Xie Jian Ren He

[...] For those with deviant views, how can they know
道此言，彼邪見人，何
Zu Yi Zhi Ci Shi Gu Pu Sa this? Therefore, a bodhisattva views an ant as if it were
足以知此？是故菩薩 one’s parent from past lives, and as if it were a Buddha
Guan Yu Lou Yi Jie Shi Guo Qu
in the future, and always thinks to benefit it and repay
觀於螻蟻皆是過去
Fu Mu Wei Lai Zhu Fo Chang Si its kindness. This is the fifth cause and condition for the
父母、未來諸佛，常思
initiation of bodhi mind.
Li Yi Nian Bao Qi En Shi Wei
利益，念報其恩。是為
Why should we be mindful of the suffering of life
Fa Pu Ti Xin Di Wu Yin Yuan
發菩提心第五因緣 and death? For endless kalpas, we and all sentient
Ye beings have been trapped in the cycle of birth and

也。
death and have not been liberated. We have been born
Yun He Nian Sheng Si Ku Wei Wo
云何念生死苦？謂我 in heaven and on earth, here and there, ten thousand
Yu Zhong Sheng Cong Kuang Jie Lai Chang times, ascending and falling in an instant. One moment
與眾生從曠劫來，常
we are in heaven; the next, we are back on earth. [...]
Zai Sheng Si Wei De Jie Tuo Ren
在生死，未得解脫，人
Jian Tian Shang Ci Jie Ta Fang Chu
間天上、此界他方，出
Mo Wan Duan Sheng Chen Pian Ke E

[...] Then follows a fall to hell, as an animal or a hungry
沒萬端，升沈片刻。俄
Yan Er Tian E Yan Er Ren E ghost. We leave the gate of darkness at dawn and return
焉而天，俄焉而人，俄 at dusk. The moment we are released from an iron jail,
Yan Er Di Yu Chu Sheng E Gui
we return immediately. As we climb up a mountain of
焉而地獄、畜生、餓鬼。
Hei Men Zhao Chu Er Mu Huan Tie knives, no skin is left unscarred; as we climb up a tree
黑門朝出而暮還，鐵
of swords, our flesh is shredded to pieces. Hot iron can
Ku Zan Li Er You Ru Deng Dao
窟暫離而又入。登刀 relieve no hunger; swallowing it burns the stomach,
Shan Ye Ze Ju Ti Wu Wan Fu liver and intestines. Boiling copper can quench no

山也，則舉體無完膚；
thirst; drinking it chars the flesh and bone. We may be
Pan Jian Shu Ye Ze Fang Cun Jie
攀劍樹也，則方寸皆 sawed in half, but the body comes back together again.
Ge Lie Re Tie Bu Chu Ji Tun

割裂。熱鐵不除飢，吞
Zhi Ze Gan Chang Jin Lan Yang Tong
之則肝腸盡爛；烊銅
Nan Liao Ke Yin Zhi Ze Gu Rou
難療渴，飲之則骨肉
Dou Mi Li Ju Jie Zhi Ze Duan
都糜。利鋸解之，則斷
Er Fu Xu Qiao Feng Chui Zhi Ze

[...] When the wind blows, one is resurrected. In the
而復續；巧風吹之，則
Si Yi Huan Sheng Meng Huo Cheng Zhong midst of the fierce fire in hell, who could tolerate the
死已還生。猛火城中， moans of pain? In the hot frying pan, all one hears is
Ren Ting Jiao Hao Zhi Can Jian Ao
the cry of suffering.
忍聽叫嗥之慘；煎熬
Pan Li Dan Xian Ku Tong Zhi Sheng
盤裏，但聞苦痛之聲。 In the freezing hell, the skin turns blue like a lotus
Bing Dong Shi Ning Ze Zhuang Si Qing bud while the flesh cracks open, exposing wounds like
冰凍始凝。則狀似青
a red lotus blossom. In one night, those in hell expe-
Lian Rui Jie Xue Rou Ji Lie Ze
蓮蕊結；血肉既裂，則 rience death and birth ten thousand times. In one
Shen Ru Hong Ou Hua Kai Yi Ye morning, they experience the pain and suffering of one
身如紅藕華開。一夜
hundred years in the human world. Are we not over-
Si Sheng Di Xia Mei Jing Wan Bian
死生，地下每經萬遍。 burdening the jailers? Who would believe the King of
Yi Zhao Ku Tong Ren Jian Yi Guo Hell’s admonishment?

一朝苦痛，人間已過
Bai Nian Pin Pin Yu Zu Pi Lao
百年。頻煩獄卒疲勞，
Shei Xin Yan Weng Jiao Jie Shou Shi
誰信閻翁教誡？受時
Zhi Ku Sui Hui Hen Yi He Zhui

When we suffer, we know that is suffering, but no
知苦，雖悔恨以何追；
Tuo Yi Huan Wang Qi Zuo Ye Ye regret can help. Once out of the trap, we are doing the
脫已還忘，其作業也 same as before. Whipping the donkey, who can know
Ru Gu Bian Lü Chu Xue Shei Zhi
the sorrow of our mother? Slaughtering a swine, who
如故。鞭驢出血，誰知
Wu Mu Zhi Bei Qian Tun Jiu Tu can tell the pain of a father? Even a nobleman, such as
吾母之悲？牽豕就屠，
King Wen of Zhou, did not know he was eating his own
Yan Shi Nai Weng Zhi Tong Shi Qi
焉識乃翁之痛，食其 son’s flesh. All of us are the same.
Zi Er Bu Zi Zhi Wen Wang Shang

子而不自知，文王尚 Lovers in previous lives might now be enemies.
Er Dan Qi Qin Er Wei Shi Fan Foes in previous lives might be our families today. Our
爾；噉其親而未識。凡
mother in previous lives might now be our bride. The
Lei Jie Ran Dang Nian En Ai Jin
類皆然。當年恩愛，今 father-in-law in previous lives might be today’s groom.
Zuo Yuan Jia Xi Ri Kou Chou Jin [...]

作怨家。昔日寇仇，今
Cheng Gu Rou Xi Wei Mu Er Jin
成骨肉。昔為母而今
Wei Fu Jiu Shi Weng Er Jin Zuo
為婦，舊是翁而今作
Fu Su Ming Zhi Zhi Ze Ke Xiu

[...] If one knew this with the knowledge of past lives,
夫。宿命知之，則可羞
Ke Chi Tian Yan Shi Zhi Ze Ke one would indeed feel shame. If one could see this with
可恥；天眼視之，則可 heavenly eyes, one would find it ridiculous.
Xiao Ke Lian Fen Hui Cong Zhong Shi
笑可憐。糞穢叢中十
We spend ten lunar months hiding in the midst
Yue Bao Cang Nan Guo Nong Xue Dao
月包藏難過；膿血道 of filth and feces, then in an instant we descend in a
Li Yi Shi Dao Xia Ke Lian Shao path of blood and pus in a pitiable state. As children
裏，一時倒下可憐。少
we cannot distinguish between east and west; while we
Ye He Zhi Dong Xi Mo Bian Zhang
也何知，東西莫辨；長 are adults, we learn some knowledge, then greed arises.
Er You Shi Tan Yu Bian Sheng Xu In a moment, aging and sickness come to us. In a flash,
而有識，貪欲便生。須
impermanence arrives and death comes.
Yu Er Lao Bing Xiang Xun Xun Su
臾而老病相尋，迅速
In the midst of wind and fire, our consciousness
Er Wu Chang You Zhi Feng Huo Jiao
而無常又至。風火交 decays. Our spirit and blood become exhausted, and
Jian Shen Shi Yu Zhong Kui Luan Jing our skin and flesh wither and dry up from the outside
煎，神識於中潰亂；精
in. [...]
Xue Ji Jie Pi Rou Zi Wai Gan
血既竭，皮肉自外乾
Ku Wu Yi Mao Er Bu Bei Zhen

[...]We feel as if every single hair is piercing us, and
枯。無一毛而不被鍼
Zuan You Yi Qiao Er Jie Cong Dao every pore is a cut by knife. When a turtle is being
鑽，有一竅而皆從刀 cooked in a broiler, removing its shell is easy; when our
Ge Gui Zhi Jiang Peng Qi Tuo Ke
consciousness departs from our body, it is much more
割。龜之將烹，其脫殼
Ye You Yi Shen Zhi Yu Xie Qi difficult than that.
也猶易；神之欲謝，其
Qu Ti Ye Bei Nan Xin Wu Chang The mind is the host of impermanence; it is like
去體也倍難。心無常
a merchant who travels everywhere. Our bodies have
Zhu Lei Shang Jia Er Chu Chu Ben
主，類商賈而處處奔 no fixed form; they are like houses that one frequently
Chi Shen Wu Ding Xing Si Fang Wu moves into and out of. The number of bodies we have
馳；身無定形，似房屋
had is greater than all the specks of dust in the universe.
Er Pin Pin Qian Xi Da Qian Chen
而頻頻遷徙。大千塵 The number of tears we have shed when taking leave is
Dian Nan Qiong Wang Fan Zhi Shen Si greater than the waves of the four seas. The bones that
點，難窮往返之身；四
were once mine pile up higher than a mountain. [...]
Hai Bo Tao Shu Ji Bie Li Zhi
海波濤，孰計別離之
Lei E E Ji Gu Guo Bi Chong
淚？峨峨積骨，過彼崇
Shan Mang Mang Heng Shi Duo Yu Da

[...] The heaps of corpses could cover the entire earth.
山。莽莽橫屍，多於大
Di Xiang Shi Bu Wen Fo Yu Ci
地。向使不聞佛語，此 If it were not for the Buddha’s discourse, who would
Shi Shei Jian Shei Wen Wei Du Fo ever hear and see such a truth? If it were not for reading
事誰見誰聞？未睹佛
the sutras, who could ever awaken and understand?
Jing Ci Li Yan Zhi Yan Jue Qi
經，此理焉知焉覺？其 Just as before, we harbor desire and are confused by
Huo Yi Qian Tan Lian Reng Jiu Chi ignorance. The only thing we are afraid of is undergo-
或依前貪戀，仍舊癡
ing thousands of lives across myriad kalpas, making
Mi Zhi Kong Wan Jie Qian Sheng Yi
迷，祗恐萬劫千生，一 the same mistakes again and again. A human body is
Cuo Bai Cuo Ren Shen Nan De Er difficult to obtain but easy to lose. This good opportu-
錯百錯。人身難得而
nity goes by fast, and it is difficult to get it back.
Yi Shi Liang Shi Yi Wang Er Nan
易失，良時易往而難
On the road of darkness, once separated, we will
Zhui Dao Lu Ming Ming Bie Li Chang
追。道路冥冥，別離長 not meet for a long time. With the unwholesome
Jiu San Tu E Bao Huan Zi Shou karmic effect of the three lower realms, one reaps what
久，三途惡報，還自受
one sows. The suffering is beyond words. Who would
Zhi Tong Bu Ke Yan Shei Dang Xiang
之，痛不可言，誰當相 stand in for us? [...]
Dai Xing Yan Ji Ci Neng Bu Han

[...] The mere mention of it brings chills to one’s heart.
代？興言及此，能不寒
Xin Shi Gu Yi Ying Duan Sheng Si Thus, we should get out of the cycle of birth and death,
心？是故宜應斷生死 escape from the sea of craving and desire, and bring
Liu Chu Ai Yu Hai Zi Ta Jian
liberation to others and ourselves so that everyone can
流，出愛欲海，自他兼
Ji Bi An Tong Deng Kuang Jie Shu reach the other shore. This is no doubt the noblest deed.
濟，彼岸同登，曠劫殊
This is the sixth cause and condition for the initiation
Xun Zai Ci Yi Ju Shi Wei Fa
勛，在此一舉。是為發 of bodhi mind.
Pu Ti Xin Di Liu Yin Yuan Ye

菩提心第六因緣也。 What is having respect for our own spiritual
Yun He Zun Zhong Ji Ling Wei Wo being? We have the same essence of mind as Sakya-
云何尊重己靈？謂我
muni Buddha. Why has the Buddha attained supreme,
Xian Qian Yi Xin Zhi Xia Yu Shi
現前，一心直下，與釋 perfect enlightenment for immeasurable kalpas, while
Jia Ru Lai Wu Er Wu Bie Yun we remain ignorant and confused as ordinary people?
迦如來，無二無別，云
[...]
He Shi Zun Wu Liang Jie Lai Zao
何世尊無量劫來早
Cheng Zheng Jue Er Wo Deng Hun Mi
成正覺，而我等昏迷
Dian Dao Shang Zuo Fan Fu You Fo

顛倒，尚做凡夫？又佛
Shi Zun Ze Ju You Wu Liang Shen
世尊則具有無量神 [...] The Buddha has immeasurable supernatural
Tong Zhi Hui Gong De Zhuang Yan Er powers and wisdom and the adornments of merits and
通智慧，功德莊嚴，而
virtues, while we have immeasurable karma and afflic-
Wo Deng Ze Dan You Wu Liang Ye
我等則但有無量業 tion, and are strangled by life and death. The nature of
Xi Fan Nao Sheng Si Chan Fu Xin mind is identical, but the difference between ignorance
繫煩惱，生死纏縛。心
and enlightenment is like a deep abyss. While reflecting
Xing Shi Yi Mi Wu Tian Yuan Jing
性是一，迷悟天淵；靜 on this, do we not feel embarrassed? It is like a price-
Yan Si Zhi Qi Bu Ke Chi Pi less gem discarded in a mud puddle—not treasured.

言思之豈不可恥？譬
Therefore, we should use the immeasurable wholesome
Ru Wu Jia Bao Zhu Mo Zai Yu
如無價寶珠，沒在淤 teachings to cure our affliction, to cultivate and accu-
Ni Shi Tong Wa Li Bu Jia Ai mulate virtues and merits. [...]

泥，視同瓦礫，不加愛
Zhong Shi Gu Yi Ying Yi Wu Liang
重，是故宜應以無量
Shan Fa Dui Zhi Fan Nao Xiu De
善法，對治煩惱。修德
You Gong Ze Xing De Fang Xian Ru

[...] Our nature of virtues will then be revealed. It is
有功，則性德方顯，如
Zhu Bei Zhuo Xuan Zai Gao Zhuang Dong as if the priceless gem has been washed and cleaned.
珠被濯，懸在高幢，洞 It is then hung high from the ceiling. It sparkles with
Da Guang Ming Ying Bi Yi Qie Ke
brilliance, bringing illumination to all. Thus, we are not
達光明，映蔽一切。可
Wei Bu Gu Fo Hua Bu Fu Ji betraying the Buddha’s teaching, and we can live up to
謂不孤佛化，不負己
our own true mind. This is the seventh cause and con-
Ling Shi Wei Fa Pu Ti Xin Di
靈。是為發菩提心第 dition for the initiation of bodhi mind.
Qi Yin Yuan Ye
七因緣也。 What is being repentant of karmic hindrances? The
Yun He Chan Hui Ye Zhang Jing Yan sutra says, “Even committing the tiniest wrongdoing
云何懺悔業障？經言
will result in hell for the duration of five hundred years
Fan Yi Ji Luo Ru Si Tian Wang
犯一吉羅，如四天王 of four heavenly kings.” It must be indescribable for
Shou Wu Bai Sui Duo Ni Li Zhong committing a major wrongdoing. [...]

壽五百歲墮泥犁中，
Ji Luo Xiao Zui Shang Huo Ci Bao
吉羅小罪，尚獲此報，
He Kuang Zhong Zui Qi Bao Nan Yan
何況重罪，其報難言。
Jin Wo Deng Ri Yong Zhi Zhong Yi

[...] For what we consume and use, for every thought
今我等日用之中，一
Ju Yi Dong Heng Wei Jie Lü Yi and action, we break the precepts constantly. For each
舉一動，恒違戒律；一 meal and drink we violate numerous precepts.
Can Yi Shui Pin Fan Shi Luo Yi
餐一水，頻犯屍羅。一
In a day, we make countless errors. In a lifetime,
Ri Suo Fan Yi Ying Wu Liang He
日所犯，亦應無量，何 our errors must be incalculable. Nine out of ten people
Kuang Zhong Shen Li Jie Suo Qi Zhi cannot uphold even the five precepts. Most of them also
況終身歷劫，所起之
hide their offenses, instead of honestly repenting. The
Zui Geng Bu Ke Yan Yi Qie Yi
罪，更不可言矣。且以 five precepts are only precepts for laypeople, yet they
Wu Jie Yan Zhi Shi Ren Jiu Fan are not upheld. If we cannot uphold them, then how
五戒言之，十人九犯，
much more difficult it is for the sramanera, bhiksu, and
Shao Lu Duo Cang Wu Jie Ming Wei
少露多藏，五戒名為 bodhisattva precepts. [...]
You Po Se Jie Shang Bu Ju Zu

優婆塞戒，尚不具足，
He Kuang Sha Mi Bi Qiu Pu Sa
何況沙彌、比丘、菩薩
Deng Jie You Bu Bi Yan Yi Wen
等戒，又不必言矣！問
Qi Ming Ze Yue Wo Bi Qiu Ye

[...] In name, we may be a bhiksu. In fact, we are not
其名，則曰我比丘也；
Wen Qi Shi Ze Shang Bu Zu Wei even an upasaka. Should we not be ashamed?
問其實，則尚不足為
You Po Se Ye Qi Bu Ke Kui
優婆塞也；豈不可愧
Zai Dang Zhi Fo Jie Bu Shou Ze Once we have received the precept, we should
哉！當知佛戒不受則
uphold it and not break it. Once we break the precept,
Yi Shou Ze Bu Ke Hui Fan Bu
已，受則不可毀犯；不 it will cause us to retreat from the Way. If we fail to take
Fan Ze Yi Fan Ze Zhong Bi Duo pity on ourselves and others, or we hurt ourselves and
犯則已，犯則終必墮
others, we should weep and repent our wrongdoings
Luo Ruo Fei Zi Min Min Ta Zi
落。若非自愍愍他，自 with our sincere mind and body in front of all sentient
Shang Shang Ta Shen Kou Bing Qie Sheng beings. Otherwise, it would be difficult to escape from
傷傷他，身口併切，聲
our unwholesome karma for ten thousand kalpas. [...]
Lei Ju Xia Pu Yu Zhong Sheng Qiu
淚俱下，普與眾生求
Ai Chan Hui Ze Qian Sheng Wan Jie
哀懺悔，則千生萬劫，
E Bao Nan Tao Shi Wei Fa Pu
惡報難逃。是為發菩
Ti Xin Di Ba Yin Yuan Ye

[...] This is the eighth cause and condition for the initia-
提心第八因緣也。
Yun He Qiu Sheng Jing Tu Wei Zai tion of bodhi mind.
云何求生淨土？謂在
Ci Tu Xiu Xing Qi Jin Dao Ye Why should we aspire to rebirth in the Pure Land?
此土修行，其進道也
While cultivating in this world, it is very difficult to
Nan Bi Tu Wang Sheng Qi Cheng Fo
難；彼土往生，其成佛 make progress on the Way. In the Pure Land, it is very
Ye Yi Yi Gu Yi Sheng Ke Zhi easy to attain Buddhahood. Because it is so easy, one

也易。易故一生可致，
may attain Buddhahood in one lifetime. Because it is
Nan Gu Lei Ji Wei Cheng Shi Yi
難故累劫未成。是以 so difficult here, one may not attain it even after many
Wang Sheng Qian Xian Ren Ren Qu Xiang kalpas.

往聖前賢，人人趣向；
Qian Jing Wan Lun Chu Chu Zhi Gui Therefore the sages and saints of the past have all
千經萬論，處處指歸。
followed this direction. It is discoursed in ten thousand
Mo Shi Xiu Xing Wu Yue Yu Ci
末世修行，無越於此。 sutras and treatises, and numerous teachings point to
Ran Jing Cheng Shao Shan Bu Sheng Duo this Way. It is the most ideal method of cultivation in
然經稱少善不生，多
the Age of Declining Dharma. But the sutra also states
Fu Nai Zhi Yan Duo Fu Ze Mo
福乃致。言多福，則莫 that little merits and virtues will not cause one to be
Ruo Zhi Chi Ming Hao Yan Duo Shan

reborn in the Pure Land; only abundant merit does. It
若執持名號；言多善，
Ze Mo Ruo Fa Guang Da Xin Shi is said that to increase merits, the best way is to chant
則莫若發廣大心。是 the Buddha’s name; to increase wholesomeness, the
Yi Zan Chi Sheng Hao Sheng Yu Bu
best way is to initiate the bodhi mind.
以暫持聖號，勝於布
Shi Bai Nian Yi Fa Da Xin Chao
施百年；一發大心，超 A moment of chanting earns more merits than a
Guo Xiu Xing Li Jie Gai Nian Fo hundred years of giving. One instant of initiating a
過修行歷劫。蓋念佛
great mind surpasses many kalpas of cultivation. In
Ben Qi Zuo Fo Da Xin Bu Fa
本期作佛，大心不發， chanting the Buddha’s name, one inherently hopes to
Ze Sui Nian Xi Wei Fa Xin Yuan become a Buddha; if one does not initiate a great mind,
則雖念奚為？發心原
then how is it useful to recite the Buddha’s name?
Wei Xiu Xing Jing Tu Bu Sheng Ze
為修行，淨土不生，則
Making the initiation of a great mind is inherent
Sui Fa Yi Tui Shi Ze Xia Pu
雖發易退。是則下菩 to cultivation. If one is not reborn in the Pure Land,
Ti Zhong Geng Yi Nian Fo Zhi Li then even with the initiation of a great mind, it is easy
提種，耕以念佛之犁，
to retreat. Therefore, one must first sow the seed of
Dao Guo Zi Ran Zeng Zhang Cheng Da
道果自然增長。乘大 bodhi, plow by chanting the Buddha’s name, and then
Yuan Chuan Ru Yu Jing Tu Zhi Hai

the fruit of Buddhahood will naturally increase. If we
願船，入於淨土之海，
Xi Fang Jue Ding Wang Sheng Shi Wei board the boat of great vows and sail into the sea of the
西方決定往生。是為 Pure Land, then we will certainly be reborn in the Pure
Fa Pu Ti Xin Di Jiu Yin Yuan
Land. This is the ninth cause and condition for the ini-
發菩提心第九因緣
Ye tiation of bodhi mind.
也。
Yun He Ling Zheng Fa Jiu Zhu Wei Why should we be mindful of the importance of pre-
云何令正法久住？謂
serving the right Dharma for a long time? For immea-
Wo Shi Zun Wu Liang Jie Lai Wei
我世尊無量劫來，為 surable kalpas, the Buddha has cultivated the bodhi
Wo Deng Gu Xiu Pu Ti Dao Nan path for us. He navigated the impassable, endured the
我等故，修菩提道，難
intolerable, and he completed all that is necessary to
Xing Neng Xing Nan Ren Neng Ren Yin
行能行，難忍能忍，因 attain Buddhahood. Once the Buddha attained enlight-
Yuan Guo Man Sui Zhi Cheng Fo Ji enment, he taught to all he could, then entered nirvana.
圓果滿，遂致成佛。既
The ages of the Right Dharma and Semblance Dharma
Cheng Fo Yi Hua Yuan Zhou Qi Ru
成佛已，化緣周訖，入 had passed. [...]
Yu Nie Pan Zheng Fa Xiang Fa Jie
於涅槃。正法像法，皆
Yi Mie Jin Jin Cun Mo Fa You

[...] In this Age of Declining Dharma, his teachings do
已滅盡，僅存末法，有
Jiao Wu Ren Xie Zheng Bu Fen Shi not have many true followers.
教無人，邪正不分，是
Fei Mo Bian Jing Zheng Ren Wo Jin There is no distinction between right and deviant,
非莫辨，競爭人我，盡
right and wrong. People boast of their cultivation and
Zhu Li Ming Ju Mu Tao Tao Tian
逐利名，舉目滔滔，天 chase after fame and fortune—so many are like this in
Xia Jie Shi Bu Zhi Fo Shi He the world. Do they know who is the Buddha? What is
下皆是，不知佛是何
the Dharma? What is Sangha? Degeneration to such a
Ren Fa Shi He Yi Seng Shi He
人，法是何義，僧是何 degree is truly intolerable to mention. Once one thinks
Ming Shuai Can Zhi Ci Dai Bu Ren of this, one’s tears flow unconsciously.
名，衰殘至此，殆不忍
Yan Mei Yi Si Ji Bu Jue Lei I am a son of the Buddha! I am not able to repay
言。每一思及，不覺淚
his kindness; there is no benefit to myself and others.
Xia Wo Wei Fo Zi Bu Neng Bao
下。我為佛子，不能報 When I am alive, I do not benefit beings. [...]
En Nei Wu Yi Yu Ji Wai Wu
恩，內無益於己，外無
Yi Yu Ren Sheng Wu Yi Yu Shi
益於人，生無益於時，
Si Wu Yi Yu Hou Tian Sui Gao

[...] When I die, I do not benefit my descendants.
死無益於後。天雖高，
Bu Neng Fu Wo Di Sui Hou Bu Though the sky is high, it cannot cover me; though
不能覆我；地雖厚，不 the earth is thick, it cannot carry me. Among the most
Neng Zai Wo Ji Zhong Zui Ren Fei
serious wrongdoers, am I not one?
能載我。極重罪人，非
Wo Er Shei You Shi Tong Bu Ke
我而誰？由是痛不可 Even with such intolerable pain, I do not have any
Ren Ji Wu Suo Chu Dun Wang Bi good plan. So I ignore how deluded I am, and I instantly
忍，計無所出，頓忘鄙
set the initiation of a great mind. Even if we cannot halt
Lou Hu Fa Da Xin Sui Bu Neng
陋，忽發大心，雖不能 the decline of the Dharma now, we can determinedly
Wan Hui Mo Yun Yu Ci Shi Jue vow to protect the right Dharma for future lives.
挽回末運於此時，決
Dang Tu Hu Chi Zheng Fa Yu Lai Thus, I and some good friends come to the temple
當圖護持正法於來
for repentance and establish this Dharma function. We
Shi Shi Gu Jie Zhu Shan You Tong
世。是故偕諸善友，同 make the forty-eight vows: [...]
Dao Dao Chang Shu Wei Chan Mo Jian
到道場，述為懺摩，建
Zi Fa Hui Fa Si Shi Ba Zhi
茲法會，發四十八之
Da Yuan Yuan Yuan Du Zhong Sheng Qi

[...] each vow is to liberate all sentient beings and hope
大願，願願度眾生；期
Bai Qian Jie Zhi Shen Xin Xin Xin with the profound mind of hundreds of thousands of
百千劫之深心，心心 kalpas that each mind will become a Buddha.
Zuo Fo Cong Yu Jin Ri Jin Wei
作佛。從於今日，盡未
From now to an endless future, our goal is to be
Lai Ji Bi Ci Yi Xing Shi Gui
來際，畢此一形，誓歸 reborn in the Pure Land. Once we reach the nine ranks
An Yang Ji Deng Jiu Pin Hui Ru of the Western Pure Land, then we will return to this
安養，既登九品，回入
world to liberate sentient beings. Let the Buddha’s light
Suo Po Bi De Fo Ri Chong Hui
娑婆。俾得佛日重輝， shine again, and the gate of the Dharma will reopen.
Fa Men Zai Chan Seng Hai Cheng Qing All monastics will be pious and righteous and liberate
法門再闡。僧海澄清
people here. Then the true Dharma will be prolonged.
Yu Ci Jie Ren Min Bei Hua Yu
於此界，人民被化於 This is indeed my sincere intention. [...]
Dong Fang Jie Yun Wei Zhi Geng Yan

東方。劫運為之更延，
Zheng Fa De Yi Jiu Zhu Ci Ze
正法得以久住，此則
Qu Qu Zhen Shi Ku Xin Shi Wei
區區真實苦心。是為
Fa Pu Ti Xin Di Shi Yin Yuan

[...] This is the tenth cause and condition for the initia-
發菩提心第十因緣
Ye tion of bodhi mind.
也。
Ru Shi Shi Yuan Bei Shi Ba Fa Once we have known the ten causes and conditions
如是十緣備識，八法
and eight forms of vows, then we have a direction and a
Zhou Zhi Ze Qu Xiang You Men Kai
周知，則趣向有門，開 method of cultivation. Just consider how fortunate we
Fa You Di Xiang Yu De Ci Ren are to be human, to be able to live here, with six sense
發有地，相與得此人
organs and good health, with true faith and no distrac-
Shen Ju Yu Hua Xia Liu Gen Wu
身，居於華夏，六根無 tions of mara. Moreover, we have renounced the home
Yang Si Da Qing An Ju You Xin life, upheld the precepts, lived in temples, learned the
恙，四大輕安，具有信
Dharma, paid homage to relics, practiced repentance,
Xin Xing Wu Mo Zhang Kuang Jin Wo
心，幸無魔障。況今我 [...]
Deng You De Chu Jia You Shou Ju

等，又得出家，又受具
Jie You Yu Dao Chang You Wen Fo
戒，又遇道場，又聞佛
Fa You Zhan She Li You Xiu Chan
法，又瞻舍利，又修懺
Fa You Zhi Shan You You Ju Sheng

[...] among good friends, in such wonderful conditions.
法，又值善友，又具勝
Yuan Bu Yu Jin Ri Fa Ci Da If we do not initiate a great mind today, then when do
緣，不於今日發此大 we wait for?
Xin Geng Dai He Ri Wei Yuan Da
心，更待何日？唯願大
Sincerely I pray to the great assembly, please have
Zhong Min Wo Yu Cheng Lian Wo Ku
眾，愍我愚誠，憐我苦 compassion for my will. Let us all join hands and make
Zhi Tong Li Ci Yuan Tong Fa Shi the bodhi mind. Those who have not yet done so, do
志，同立此願，同發是
so now. Those who have already done so, renew the
Xin Wei Fa Zhe Jin Fa Yi Fa
心。未發者今發，已發 vows again. Never retreat out of fear of difficulties. Do
Zhe Zeng Zhang Yi Zeng Zhang Zhe Jin not slight the vows as something easily done. Never
者增長，已增長者今
rush and lose your determination. Do not be lazy and
Ling Xiang Xu Wu Wei Nan Er Tui
令相續。勿畏難而退 without courage. [...]
Que Wu Shi Yi Er Qing Fu Wu

怯，勿視易而輕浮，勿
Yu Su Er Bu Chang Jiu Wu Xie
欲速而不久長，勿懈
Dai Er Wu Yong Meng Wu Wei Mi
怠而無勇猛，勿萎靡
Er Bu Zhen Qi Wu Yin Xun Er

[...] Never be pessimistic and take no action. Do not
而不振起，勿因循而
Geng Qi Dai Wu Yin Yu Dun Er be passive and wait idly for things to be done. Do not
更期待，勿因愚鈍而 allow ignorance or lack of determination to stop you.
Yi Xiang Wu Xin Wu Yi Gen Qian
Do not debase yourself or think you have no share
一向無心，勿以根淺
Er Zi Bi Wu Fen Pi Zhu Zhong because of shallow roots.
而自鄙無分，譬諸種
Shu Zhong Jiu Ze Gen Qian Er Ri For example, in planting trees, one that was planted
樹，種久則根淺而日
a long time ago has roots that have grown from shallow
Shen You Ru Mo Dao Mo Jiu Ze
深；又如磨刀磨久則 to deep. Like honing a knife, grinding makes a blunt
Dao Dun Er Cheng Li Qi Ke Yin object sharp by time. How could we give up planting a
刀鈍而成利。豈可因
tree because of shallow roots and let it wither by itself?
Qian Wu Zhong Ren Qi Zi Ku Yin
淺勿種，任其自枯；因 Are we to throw away the knife just because the blade
Dun Fu Mo Zhi Zhi Wu Yong You is blunt? If we consider cultivation to be painful, it is

鈍弗磨，置之無用。又
because we do not know laziness causes more pain. [...]
Ruo Yi Xiu Xing Wei Ku Ze Bu
若以修行為苦，則不
Zhi Xie Dai You Ku Xiu Xing Ze
知懈怠尤苦。修行則
Qin Lao Zan Shi An Le You Jie

[...] Cultivation is hard for a while, but you will get
勤勞暫時，安樂永劫；
Xie Dai Ze Tou An Yi Shi Shou tranquility forever. Being lazy is easy for a lifetime, but
懈怠則偷安一世，受 it will cause you suffering for many lifetimes.
Ku Duo Sheng Kuang Hu Yi Jing Tu
苦多生。況乎以淨土
With the Pure Land as our ferry boat, why are we
Wei Zhou Hang Ze He Chou Tui Zhuan
為舟航，則何愁退轉？ worried about regression? If we attain the patience
You De Wu Sheng Wei Ren Li Ze of non-arising, why are we afraid of difficulties? We

又得無生為忍力，則
should know the wrongdoers in hell who had initi-
He Lü Jian Nan Dang Zhi Di Yu
何慮艱難？當知地獄 ated the bodhi mind in previous lives. How could we,
Zui Ren Shang Fa Pu Ti Yu Wang as humans and sons of the Buddha, not make a great
罪人，尚發菩提於往
vow in this life? It is in vain to regret our beginningless
Jie Qi Ke Ren Lun Fo Zi Bu
劫，豈可人倫佛子，不 ignorance. It is not too late to be awakened and initiate
Li Da Yuan Yu Jin Sheng Wu Shi the bodhi mind now.

立大願於今生？無始
Hun Mi Wang Zhe Ji Bu Ke Jian
昏迷，往者既不可諫；
Er Jin Jue Wu Jiang Lai You Shang
而今覺悟，將來猶尚
Ke Zhui Ran Mi Er Wei Wu Gu

If we are still ignorant and not enlightened, it is a
可追。然迷而未悟，固
Ke Ai Lian Gou Zhi Er Bu Xing pity. If we know the truth, but do not practice, it is very
可哀憐；苟知而不行， sorrowful. If we are afraid of the pain of hell, then we
You Wei Tong Xi Ruo Ju Di Yu
must practice diligently. If you are mindful of the speed
尤為痛惜。若懼地獄
Zhi Ku Ze Jing Jin Zi Sheng Ruo of impermanence, then you will not be lazy. With the
之苦，則精進自生；若
Dharma as our motivator, in the company of good
Nian Wu Chang Zhi Su Ze Xie Dai
念無常之速，則懈怠 friends, do not miss this golden opportunity. Rely on
Bu Qi You Xu Yi Fo Fa Wei their significance for the rest of our life, and there is no
不起。又須以佛法為
worry of regressing.
Bian Ce Shan You Wei Ti Xie Zao
鞭策，善友為提攜，造
Do not say that a thought is trivial, do not think
Ci Fu Li Zhong Shen Yi Lai Ze
次弗離，終身依賴，則 that an empty vow is totally in vain. A sincere mind can
Wu Tui Shi Zhi Yu Yi Wu Yan make things true, [...]

無退失之虞矣。勿言
Yi Nian Qing Wei Wu Wei Xu Yuan
一念輕微，勿謂虛願
Wu Yi Xin Zhen Ze Shi Shi Yuan
無益，心真則事實，願
Guang Ze Xing Shen Xu Kong Fei Da

[...] and a profound vow can lead to further action. The
廣則行深。虛空非大，
Xin Wang Wei Da Jin Gang Fei Jian vastness of the sky is not great, but the mind is great;
心王為大；金剛非堅， a diamond is not firm, but the power of a vow is the
Yuan Li Zui Jian Da Zhong Cheng Neng
firmest. May all of you retain my words. Let the bodhi
願力最堅。大眾誠能
Bu Qi Wo Yu Ze Pu Ti Juan friends join together now, and let the lotus association
不棄我語，則菩提眷
be established. May all of us be reborn in the Pure Land
Shu Cong Er Lian Yin Lian She Zong
屬。從而聯姻，蓮社宗 and see Amitabha Buddha together, mutually liberate
Meng Zi Jin Di Hao Suo Yuan Tong sentient beings, and attain enlightenment at the same
盟，自今締好。所願同
time. Who is to say that the future thirty-two marks of
Sheng Jing Tu Tong Jian Mi Tuo Tong
生淨土，同見彌陀，同 excellence of a noble person with the adornment of a
Hua Zhong Sheng Tong Cheng Zheng Jue Ze hundred merits are not rooted in today’s vow? [...]
化眾生，同成正覺。則
An Zhi Wei Lai San Shi Er Xiang
安知未來三十二相，
Bai Fu Zhuang Yan Bu Cong Jin Ri
百福莊巖，不從今日
Fa Xin Li Yuan Er Shi Ye Yuan
發心立願而始也。願
Yu Da Zhong Gong Mian Zhi Xing Shen

[...] May it be encouraged. The future is bright and the
與大眾共勉之。幸甚！
Xing Shen possibilities are great!
幸甚！
San Gui Yi
三皈依
Triple Refuge
Zi Gui Yi Fo Dang Yuan Zhong Sheng

自皈依佛，當願眾生， I take refuge in the Buddha, wishing that all sentient
Ti Jie Da Dao Fa Wu Shang Xin
beings understand the Dharma and make the supreme
體解大道，發無上心。
vow.
Zi Gui Yi Fa Dang Yuan Zhong Sheng

自皈依法，當願眾生， I take refuge in the Dharma, wishing that all sentient
Shen Ru Jing Zang Zhi Hui Ru Hai beings study the sutras diligently and obtain an ocean
深入經藏，智慧如海。
of wisdom.
I take refuge in the Sangha, wishing that all sentient

Zi Gui Yi Seng Dang Yuan Zhong Sheng
自皈依僧，當願眾生， beings lead the masses in harmony without obstruction.
Tong Li Da Zhong Yi Qie Wu Ai
統理大眾，一切無礙。
92 93

Hui Xiang Ji
回向偈 Dedication of Merit
Ci Bei Xi She Bian Fa Jie May kindness, compassion, joy, and equanimity
慈悲喜捨遍法界， pervade the dharma realms;
May all people and heavenly beings benefit from
Xi Fu Jie Yuan Li Ren Tian our blessings and friendship;
惜福結緣利人天； May our ethical practice of Chan, Pure Land, and
Precepts help us to realize equality and patience;
Chan Jing Jie Hen Ping Deng Ren May we undertake the great vows with humility
禪淨戒行平等忍， and gratitude.
Can Kui Gan En Da Yuan Xin

慚愧感恩大願心。
94 95
bodhi. Chinese: 菩提. In Sanskrit and Pāli, “awakening” or
Glossary “enlightenment”; liberation from the cycle of birth and
death by means of perfecting spiritual practice and
understanding.
Age of Declining Dharma. Chinese: 末法. The Age of bodhi mind. Chinese: 菩提心. An aspiration to enlightenment.
Declining Dharma is the period when the Buddha’s A mind that strives for enlightenment and to benefit all
teachings go into decline. Sentient beings misunderstand sentient beings.
and cannot distinguish between true teachings and
bodhi path. Chinese: 菩提道. The path leading to the benefit
false ones, and become stubborn and difficult to teach.
of all sentient beings and the aspiration of enlightenment.
Meanwhile, non-Buddhist teachers who invoke the name
of the Buddha do as they please. bodhisattva. Chinese: 菩薩. One who vows to attain Buddha
hood and liberate all sentient beings from suffering.
Age of Right Dharma. Chinese: 正法. The Age of Right
While the term can describe a practitioner anywhere on
Dharma is the period not long after the Buddha has
the path to Buddhahood, it usually refers to a class of
passed into final nirvana, during which his disciples are
beings who practice all perfections and remain in the
still able to maintain monastic discipline and uphold
world to help sentient beings achieve enlightenment.
the Buddha’s teachings in form and essence without
misinterpretation. bodhisattva path. Chinese: 菩薩道. The path that leads to
accomplishing the bodhisattvas’ vows and liberating all
Age of Semblance Dharma. Chinese: 像法. The Age of
sentient beings from suffering.
Semblance Dharma is the period after the Buddha’s final
nirvana has receded into the past, and the esteem and Buddha. Chinese: 佛陀. In Sanskrit, “Awakened One.” Though
admiration that sentient beings hold for the Buddha’s there are many Buddhas, the term typically refers to
teachings have waned. Different ideas and understand- Sakyamuni Buddha, the historical Buddha and founder
ings of the Buddha’s teachings appear, and this leads to of Buddhism.
ideas about the Buddha’s teachings that only resemble
Buddhahood. Chinese: 佛道. It is the state of a Buddha’s
the Right Dharma.
attaining of enlightenment.
96 97
98 Glossary An Inspiration to Give Rise to the Bodhi Mind 99
Buddhism. Chinese: 佛教. Founded by Sakyamuni Buddha foundation for many Buddhist thinkers and practitio-
around 2,500 years ago. ners throughout the ages. It is the basis for the East
Asian Huayan (華嚴) School of Buddhist philosophy.
cycle of birth and death. Chinese: 生死輪迴; Sanskrit:
samsara. Also known as transmigration. When sentient Giving. Chinese: 布施. Giving is like planting a field:
beings die, they are reborn into one of the six realms Regardless of the seeds being planted, they must be
of existence (heavenly beings, asuras, humans, animals, planted in a good field to yield a good harvest. Those
hungry ghosts, and hell beings) in a continuous cycle who are worthy of respect are the best fields of merit,
due to the karmic effects of one’s deeds. such as the Triple Gem, bodhisattvas, and arhats.
Dharma. Chinese: 佛法. A Sanskrit term with multiple Great Vehicle. Chinese: 大乘. Also known as Mahayana
meanings, including truth, fundamental principle, and Buddhism. It is one of the major branches of Buddhism,
phenomena. When capitalized, it denotes both the and is the form of Buddhism prominent in North Asia,
ultimate truth and the Buddha’s teachings. When the including China, Mongolia, Tibet, Korea, and Japan.
term appears lowercase, it refers to anything that can
Heaven of the Four Kings. Chinese: 四天王天. It located
be thought of, experienced, or named. This usage is
on the upper slopes of Mount Sumeru, which is the
close in meaning to the concept of phenomena.
lowest of the six heavens in the desire realm. There are
five precepts. Chinese: 五戒; Sanskrit: pancasila. The four kings who are the protectors of the world guarding
fundamental principles of conduct and discipline over the four cardinal directions: Dhrtarastra guards
that were established by the Buddha for wholesome the east and commands the gandharvas; Virudhaka
and harmonious living: to refrain from killing, from guards the south and commands kumbhandas;
stealing, from sexual misconduct, from lying, and from Virupaksa guards the west and commands the nagas;
consuming intoxicants. and Vaisravana, the chief of the four kings, guards the
north and commands the yaksas.
Flower Adornment Sutra. Chinese: 大方廣佛華嚴經;
Sanskrit: Mahavaipulya-buddhavatamsaka-sūtra. Also
known as the Avatamsaka Sūtra. It has been the
intrinsic nature. Chinese: 自性. It has many names, including nine ranks of the Western Pure Land. Chinese: 西方淨土
“Buddha nature,” “Dharma body,” “body of inherent purity,” 九品. There are nine ranks of rebirth in the Pure Land.
“Tathagata nature,” and “awakened nature.” It is a quality In the Contemplation of the Buddha of Infinite Life
that is originally complete in and of itself. It cannot be Sutra, the Sakyamuni Buddha mentions human beings
influenced or altered by external factors. can achieve rebirth into the Pure Land if they contem-
plate Amitabha or recite Amitabha’s name.
kalpa. Chinese: 劫. An Indic unit of time measurement,
roughly equivalent to the concept of an eon. nirvana. Chinese: 涅槃. In Sanskrit, “extinction.” A state of
perfect tranquility that is the ultimate goal of Buddhist
karma. Chinese: 業. All wholesome and unwholesome
practice. It refers to the absolute extinction of all afflic-
physical actions, speech, and thoughts, and their
tions and desires, the state of liberation beyond the
effects.
cycle of birth and death.
King of Hell. Chinese: 閻羅王. Also called King Yama or
patience of non-arising of phenomena. Chinese: 無生
King of the Dead. He is said to supervise the hell realm.
忍.Buddhism speaks of three levels of patience. The
King Wen of Zhou. Chinese: 周文王. King Wen of Zhou last and the highest of these comes from the realiza-
was king of Zhou during the late Shang dynasty in tion that, on a supramundane level, phenomena do not
ancient China. He was born in 1152 BC and died in truly arise or cease, all things are simply as they are.
1056 BC.
precept. Chinese: 戒. The precepts are the basis for all good
liberation. Chinese: 解脫; Sanskrit: vimoksa. Freedom from deeds, and the cornerstone of all moral conduct. The
all afflictions, suffering, and the cycle of birth and death. Buddha instructed his disciples to treat the precepts
as their teacher when he was about to enter final
Māra. Chinese: 魔. In Sanskrit, a malevolent being that nirvana.
embodies desire and is an adversary of the Buddha.
The name is also used to refer to mental qualities that Pure Land. Chinese: 淨土. A transcendent realm created
impede spiritual progress. through the power of a Buddha’s vow to help ease the
suffering of sentient beings, should they choose to be
reborn there. One of the most commonly discussed skillful means. Chinese: 方便. The ability to bring out the
Pure Lands is the “Western Pure Land,” the realm where spiritual potentialities of different people by statements
Amitabha Buddha presides. It came into existence due or actions that are adjusted to their needs and adapted
to Amitahba Buddha’s forty-eight great vows. Sentient to their capacity for comprehension.
beings can make a vow to be reborn there.
Tathagata. Chinese: 如來. In Sanskrit, literally, “Thus Come
Sakyamuni Buddha. Chinese: 釋迦牟尼佛. Siddhartha One”; one of the ten epithets of the Buddha, meaning
Gautama, the historical Buddha and founder of the one who has attained full realization of suchness,
the religion known today as Buddhism. The name true essence, or actuality. One who dwells in the
Sakyamuni means sage of the Sakyans. Sakya was the absolute beyond all transitory phenomena, with the
name of his clan. ability to freely come and go everywhere.
Sangha. Chinese: 僧伽. The Buddhist monastic community. thirty-two marks. Chinese: 三十二相. The “major and
minor marks” refer to the Buddha’s bodily appearance.
sentient being. Chinese: 有情 Sanskrit: sattva. Any being
Those characteristics that can be observed in a glance
with consciousness, including heavenly beings, asuras,
are known as “major marks,” while those that are not
humans, animals, hungry ghosts, and hell beings. From
directly perceived but produce a feeling of pleasantness
the Mahāyāna viewpoint, all sentient beings inherently
are known as the Buddha’s “notable characteristics.” As
have Buddha nature and therefore possess the capacity
recorded in the sutras, the Buddha was endowed with
to attain enlightenment.
thirty-two marks of excellence and eighty notable
Shixian. Chinese: 實賢. (1686-1734 AD) The ninth patriarch characteristics.
of the Pure Land School.
three realms. The realms where sentient beings reside and
six sense organs Chinese: 六根. The six sense organs of transmigrate: the desire realm, the form realm, and the
human beings are eyes, ears, nose, tongue, body, and formless realm.
consciousness.
upasaka. A male lay follower of the Buddha who does
not renounce the household life or enter a monastery
104 Glossary
but still strives to live a spiritually cultivated life and

upholds the teachings and the five precepts.
Way. Chinese: 道. “The Way” has long been a part of Chinese

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爐香讚 2 Incense Praise 3

開經偈 4 Sutra Opening Verse 5

勸發菩提心文 6 An Inspiration to Give Rise to the Bodhi Mind 7

三皈依 92 Triple Refuge 93

迴向偈 94 Dedication of Merit 95

Lu Xiang Zha Ruo

Zhu Fo Hai Hui Xi Yao Wen

Sui Chu Jie Xiang Yun

Bu Xiao Yu Xia Fan Fu Seng Shi

Men Fa Xin Wei Shou Xiu Xing Ji

Zhong Sheng Ke Du Xin Fa Ze Fo

Ran Xin Yuan Cha Bie Qi Xiang Nai

Zi Xin Dan Zhi Wai Wu Huo Qiu or future effects. [...]

Guo Bao Ru Shi Fa Xin Ming Zhi

Shi Fa Xin Ming Zhi Wei Zheng

Qi Dian Ru Shi Fa Xin Ming Zhi

Shan Fa Fu Wei Zui Ye Zhi Suo

Shi Sheng Si Ru Yuan Jia Dan Qi

Xin Fa Xu Kong Zhi Yuan Xing Xu

Qu Suo Wei Qu Xie Qu Wei Qu

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Nian Zheng Fa De Jiu Zhu Gu long time.

Fang Bian Jiao Hua Er Wo Yu Chi

Jian Jin Shen He Xing Er Gong Feng

Kou Ti Si Bu Neng Dao Qi Shen

Yu Chu Shi You Wu Shi Yi Liang

Sui Neng Sheng Yu Wo Shen Ruo Wu

Fa Ze He Yi Su Ren Jin Wo little knowledge of morals and manners, understood

De Ruo Qiu Xiao Guo Jin Neng Zi benefit everyone, [...]

Ren Ze Shi Chu Shi Jian Er Zhong

Kou Suo Fei Ci Jie Chu Zi Ta do not feel content.

Ze An Zuo Shou Shi You Bu Chen

Ci Ze Li Mi Cun Si Chou Shang

Mi Hu Bu Xiang Shi Yi Li Tui our parent from before; [...]

Qi Zi Hu Jin Zhi Ruan Dong Juan

Ji Bi Qi Hao Hu Yu Di Yu ing for help to be liberated. If there were no sutras, such

Zhong Ku Tong Shei Zhi Ji Xu An

Dao Ci Yan Bi Xie Jian Ren He

Ye beings have been trapped in the cycle of birth and

Mo Wan Duan Sheng Chen Pian Ke E

Shan Ye Ze Ju Ti Wu Wan Fu liver and intestines. Boiling copper can quench no

Ge Lie Re Tie Bu Chu Ji Tun

Er Fu Xu Qiao Feng Chui Zhi Ze

Yi Zhao Ku Tong Ren Jian Yi Guo Hell’s admonishment?

Zhi Ku Sui Hui Hen Yi He Zhui

Zi Er Bu Zi Zhi Wen Wang Shang

Zuo Yuan Jia Xi Ri Kou Chou Jin [...]

Fu Su Ming Zhi Zhi Ze Ke Xiu

Ku Wu Yi Mao Er Bu Bei Zhen

Shan Mang Mang Heng Shi Duo Yu Da

Dai Xing Yan Ji Ci Neng Bu Han

Pu Ti Xin Di Liu Yin Yuan Ye

Dian Dao Shang Zuo Fan Fu You Fo

Yan Si Zhi Qi Bu Ke Chi Pi less gem discarded in a mud puddle—not treasured.

Ni Shi Tong Wa Li Bu Jia Ai mulate virtues and merits. [...]

You Gong Ze Xing De Fang Xian Ru

Shou Wu Bai Sui Duo Ni Li Zhong committing a major wrongdoing. [...]

Jin Wo Deng Ri Yong Zhi Zhong Yi

You Po Se Jie Shang Bu Ju Zu