---
title: "淨土極信錄 · 念佛讀經終身受持儀"
description: "淨土極信錄由清代僧人戒香述撰寫，是淨土宗重要典籍之一。該書成書於清代淨土信仰盛行時期，系統闡述了淨土法門的教義與實踐方法，強調對阿彌陀佛極樂世界的深信與願行合一。內容包含念佛修行、往生條件及淨土經典的精要解說，具有極強的實修指導性。在佛教中地位崇高，被視為淨土宗信眾修學的重要依據，對後世淨土思想傳播影響深遠。"
url: "https://rushiwowen.co/en/r/cmcwubasr01yple045dfrsz83"
---

### 念佛讀經終身受持儀

> Ritual for Reciting Buddha's Name and Reading Sutras for Lifelong Practice

讀無量壽經云。十方眾生。至心信樂。欲生我國。乃至十念。若不生者。不取正覺。唯除五逆。誹謗正法。又彌陀經云。聞是經受持者。及聞諸佛名者。皆為一切諸佛之所護念。皆得不退轉於阿耨多羅三藐三菩提。故知淨土三經。皆有不可思議功德。且念佛。乃至十念。誦經。乃至聞名。其功尚爾。況篤志終身信受者乎。是故戒香從今發願。至心受持。求取淨土。然淨土二字。誠非容易。而五逆十惡之徒。臨終地獄齊現。十念尚然得生。經有所攷。況終日執持六萬洪名乎。以劣較優。顯然可知者。此又我佛極慈格外。故方便中。另開最勝之方便也。庶幾極下乞兒。咸登寶所。佛之恩德。分骨碎身。何足以酧。唯有深信持名而已。故終日以黎明之先。稽首向西。遵慈雲十氣佛畢。復依時公受持行儀。恭對西方佛前。照科禮想。詭誦阿彌陀經一卷。往生呪三遍。及讚阿彌陀佛身金色頌。至南無西方極樂世界。大慈大悲阿彌陀佛。三叩首已。起而持之。或繞或坐。出於自便。念至一萬為一時。如是六時。悉依初時格式。至六萬念完。以總迴向。跪念觀音勢至。清淨海眾。各十稱畢。復念弟子稱念阿彌陀。真實功德佛名號文。至普願法界諸眾生。同生西方極樂國。次以三皈依終。加持阿彌陀佛四十八願者。諒自色力。可者則拜之。否者則誦之。及禮淨土會上列祖已。復跪念十氣觀佛。兼觀音勢至。清淨海眾。亦各須十稱。再念善導大師臨唾入觀文一遍。以上各件。謂今日一天佛事。至死不改。終身受持。其間尚有脩淨土懺。誦觀經等。不在六時之內。須隨時之權巧。方能趕進。稍怠者。一積多積矣。但行持終身。非一日之工。猶小溪之恒流。貴以綿綿不絕。勿以十暴一滯。生死事。雖宜急辦。而急中亦有權巧。未審是理者。未免虎頭蛇尾。否則被魔。即此義也。甯勿悲乎。余謂知義篤行者。只消日忻日厭。杜絕一切。以一句阿彌陀佛念念不忘。今日如是。乃至臨終亦如是。不溫不寒。一如前去。將來自有生色。穩歸故里。毋勞預愁矣。茲悲喜交集。爰述緣起。以發其淨因之悠遠。云爾。

> The \*Infinite Life Sutra\* states: "All sentient beings in the ten directions who, with sincere hearts and joyful faith, wish to be reborn in my land, and who recite even ten recitations \[of my name\], if they are not reborn, may I not attain perfect enlightenment. Excluded are those who commit the five heinous deeds or slander the true Dharma." Furthermore, the \*Amitabha Sutra\* says: "Those who hear this sutra and uphold it, as well as those who hear the names of the Buddhas, will all be protected and mindful of by all Buddhas, and will never retreat from supreme perfect enlightenment." Thus, it is known that the three Pure Land sutras all possess inconceivable merit. Moreover, if even ten recitations of the Buddha's name, or merely hearing the sutra’s name, carry such merit, how much more so for those who dedicate their entire lives to faithful practice? Therefore, from this day, I take a vow of moral fragrance: with utmost sincerity, I accept and uphold the practice, seeking rebirth in the Pure Land. However, the term "Pure Land" is by no means easily attained. Yet, even those guilty of the five heinous deeds or the ten grave offenses—when at death’s door, with hells manifesting before them—can still be reborn through ten recitations, as the sutras verify. How much more so for those who constantly uphold the six-syllable sacred name throughout the day? Comparing the inferior to the superior, the difference is clear. This is the most perfect, most compassionate expedient means offered by our Buddha, opening a supreme expedient within all expedients. Thus, even the lowest beggar may ascend to the jeweled realm. The Buddha’s kindness and grace cannot be repaid even by breaking our bones and grinding our bodies; only by deep faith and mindful recitation. Hence, each day before dawn, I bow facing west, following the Venerable Ciyun’s method of ten recitations. After that, I follow Master Shide’s ritual practice, reverently facing the Western Buddha, reciting according to the protocol: one scroll of the \*Amitabha Sutra\*, three recitations of the Rebirth Mantra, and the hymn praising Amitabha’s golden form. Then, three prostrations before "Namo Amitabha Buddha of the Western Land of Ultimate Bliss" brings me to rise and begin recitation—whether walking or sitting, as convenient—until ten thousand recitations compose one session. This I repeat six times daily, following the initial format. Upon completing sixty thousand recitations, I offer the general dedication while kneeling: ten recitations each to Guanyin, Mahasthama, and the Pure Assembly of Sages. Then, I recite the prayer "Disciple calls upon Amitabha, real merit and virtue of the Buddha’s name," ending with "May all sentient beings throughout the Dharma Realm be reborn together in the Western Land of Ultimate Bliss." Finally, the Three Refuges conclude the session. As for cultivating Amitabha’s forty-eight vows, I discern according to my physical strength: if able, I bow; if not, I recite. After paying homage to the Pure Land lineage of patriarchs, I kneel again for the Ten Recitations Visualizing the Buddha, along with Visualizing Guanyin, Mahasthama, and the Pure Assembly of Sages, each with ten recitations. Finally, I recite the Venerable Shandao’s \*Meditation on Approaching Death\* once. These items constitute a single day's Buddha practice, maintaining this until death, upholding it for life. Included also are the Pure Land Repentance and recitation of the \*Visualization Sutra\*, but these fall outside the six sessions and require timely flexibility to keep pace. Negligence accumulates layer upon layer. Yet, lifelong practice is no single day's labor; it is like a small stream’s constant flow—precious in its unbroken continuity, not in violent bursts or stagnant pauses. The matter of birth and death, though urgent, requires skillful means even in urgency. Those who fail to understand this risk beginning with great fervor ending only in fizzling out, or else they fall prey to demonic hindrances. Can this not evoke sorrow? I say to those who truly understand the principles and practice devotedly: Only delight in the Dharma daily, tire of the world daily, and reject all distractions. Let the single phrase "Amitabha Buddha" be never forgotten. Today be thus; even at life’s close, be thus—neither feverish nor neglectful, advancing steadily like before. In due time, there will be signs of rebirth, and you will return safely to your ancestral homeland, with no need for premature worries. Now, with a heart mingling sorrow and joy, I narrate this origin story to plant the seeds of a long, pure cause. This I say.