---
title: "起一心精進念佛七期規式 · 疏文"
description: "起一心精進念佛七期規式由清代高僧行策大师制定。行策是净土宗重要代表人物，活动于清初。该规式是为期四十九天的精进念佛修行仪轨，分七个周期，每期七日，以持名念佛为核心，结合礼拜、回向等仪规，旨在通过密集修行令行者达到一心不乱的念佛境界。它是中国佛教净土宗的重要修行制度之一，体现了净土实践的制度化与精进化，对后世佛七仪式影响深远，至今仍是净土道场常见修行模式。"
url: "https://rushiwowen.co/en/r/cmcy05bpe0b98l804sx6t8rfv"
---

### 疏文封面寫念佛七期回向發願疏。秉教修淨主七沙門某甲具緘

> Prayer Text<note>Cover reads: Dedication and Vows for the Seven-Day Buddha Recitation Session. Humbly presented by this disciple of

伏以。一心圓淨。即五濁而不違清泰之鄉。三界橫超。雖九品而豈隔庸凡之位。融勝三昧王於性海。轉第一義諦於口輪。道在人宏。佛隨機應。

> We take refuge. The one mind, perfectly pure, does not stray from the Pure Land even amid the Five Turbidities. It transcends the Three Realms directly; the Nine Grades do not separate ordinary beings from enlightenment. Thus, the king of supreme samadhi dissolves into the ocean of true nature, and the ultimate truth turns in the spoken word. The Path is realized through human effort; the Buddha responds according to people's capacity.

大清國某省某府縣某寺苾芻某甲等。即日熏沐。投誠稽首。歸命娑婆教主本師釋迦牟尼文佛。極樂世界接引導師阿彌陀佛。觀音勢至。一切聖賢。同賜慈悲。俯垂證鑒。切念。弟子某甲。與現前眾生等。生逢劫濁。報屬凡軀。三業六根既無罪而不造。五趣八難亦無苦而不嘗。暗識相傳。曾未覺悟。死生浩漫。解脫何期。所幸宿植微因。得生正信。早入彌陀願海。專修淨土法門。祈寶域以棲神。託華輪而送想。用是依經立軌。準教崇修。謹于今月某日為始。啟建一心精進念佛道場。七永日於中嚴飾堂儀。肅分班次。執持聖號。終食無違。存想洪名。須臾不離。以斯功德。回向往生。惟願阿彌陀佛。慈悲攝受。與諸聖眾。親垂接引。必令諸根寂靜。正念昭彰。須摩境現于目前。金色華敷于捨報。如經所說。願悉不虗。又願以此七日精進功德。普令眾等。斷七支惡。滅七遮罪。除七慢障。離七穢行。遊七寶池。布七淨華。具七辯才智。演七菩提分。超七方便位。證七常住果。又願以此三班淨侶十二僧伽。和合修持。所生功德。普令眾等絕三惡道。轉三重障。淨三聚戒。歷三乘位。越三界而長騖。冠三輩以高躋。深入三解脫門。圓發三如來藏。又願眾等得成佛已。坐道樹下。三七思惟。為諸眾生。說三乘法。三轉四諦十二行法輪。廣說三世十二支因緣。流轉還滅。逆順法門。究竟同趣薩婆若海。又願於此七日之中。若緇若素。若遠若近。若久若暫。若來若去。乃至執勞運力。隨喜見聞。咸出苦輪。俱生樂國。共睹須彌毫相。同瞻法界藏身。又願眾等既得往生安養。親近彌陀。乃至一切如來。悉得承事。一切佛土。悉往莊嚴。一切善友悉能隨順。一切法門悉得通達。一切眾生悉蒙度脫。一切行願悉獲圓成。虗空有盡。我願無窮。仰願三寶證知。令我等得如所願。滿菩提願。

> In a certain province, prefecture, and county of the Great Qing Empire, in a certain temple, the Bhikshu (monk) So-and-so and others, on this day purify themselves through bathing and incense, sincerely prostrate themselves, and take refuge in the Lord and Teacher of this Saha world, Shakyamuni, the Accomplished Buddha; in Amitabha Buddha of the Western Pure Land, the Guide who leads beings to rebirth; in Guan Yin and Shi Zhi (Avalokiteshvara and Mahasthama); and in all the holy ones. May you all bestow compassion and watch over us from above. We reflect: Your disciple \[name\] and all beings present are born in an age of corruption (Kali Yuga), and are embodied as ordinary mortal beings. In our three kinds of actions and six senses (eyes, ears, nose, tongue, body, mind), there is no offense we have not committed. Among the five realms of rebirth (hells, hungry ghosts, animals, humans, gods) and eight difficulties (conditions unfavorable for practice), there is no suffering we have not tasted. Our dark, unenlightened consciousness has been transmitted from life to life, and we have never yet awakened. Birth and death roll on boundlessly—when will we find liberation? Fortunately, thanks to subtle wholesome roots planted in past lives, we have been able to develop Right Faith, and have entered early into Amitabha’s Ocean of Vows. We exclusively cultivate the Pure Land Dharma-door, praying that we may take refuge in the Pure Land and entrust our minds to the lotus wheel, sending forth our thoughts toward rebirth. Therefore, relying on the Sutras, we establish this practice, and in accordance with the Dharma, we reverently carry out this cultivation. Respectfully, beginning from the current month on a certain day, we initiate a single-minded, vigorous Seven-day Recitation Retreat (Buddha-remembrance practice). During these seven full days, we will decorate the hall and arrange the liturgy seriously, dividing ourselves into groups. We will uphold the sacred Name (Namo Amituofo) with constancy, never letting even a meal disturb our mindfulness. We will contemplate the Great Name continuously, never parting from it even for a moment. With these merits, we dedicate and transfer them toward rebirth in the Pure Land. We only pray that Amitabha Buddha, with compassionate acceptance, together with the holy host, will personally descend and receive us, so that surely our faculties may become still and clear, right mindfulness may shine brightly, the realm of Sumeru may appear before our eyes, and upon the end of our lives, golden lotuses may fully bloom for us. As the Sutra says, may these vows not be in vain. Furthermore, we vow that through the vigorous merits of these seven days, may all beings universally: - Cut off the seven kinds of evil actions (killing, stealing, sexual misconduct, lying, harsh speech, divisive speech, idle talk; or the seven evil karmic doors: three of body, four of speech) - Eliminate the seven obstructing karmas (the seven grave hindrances that block rebirth) - Remove the seven kinds of pride (arrogance, complacency, etc.) - Leave behind the seven defiled states (the six sense objects and the mind object, contaminated) - Travel in the seven-jeweled pond (of the Pure Land) - Scatter the seven pure flowers (the seven factors of enlightenment: mindfulness, investigation of Dharma, effort, joy, tranquility, concentration, equanimity) - Possess the wisdom of the seven kinds of eloquence (being skilled in various forms of teaching) - Pronounce the seven Bodhi factors (factors of enlightenment) - Transcend the seven provisional stages (of the bodhisattva path) - Realize the seven permanent fruits (the true, unchanging realizations of nirvana) Furthermore, we vow that through these three groups of pure companions, together with the twelve Sangha members (possibly meaning the group of monastics), cultivating in harmony, may the merits produced universally cause all beings to: - Put an end to the three evil realms (hell, hungry ghosts, animals) - Transform the three heavy obstructions (karmic hindrances, afflictions, ignorance) - Purify the three sets of precepts (the pure precepts of the Pratimoksha, the Bodhisattva precepts, and the esoteric precepts, or the precepts of individual liberation, the precepts of benefiting beings, and the precepts of wholesome dharmas) - Traverse the three vehicles (Shravaka, Pratyekabuddha, and Bodhisattva) - Surpass the three realms (desire realm, form realm, formless realm) and progress far forward - Surpass the three grades (upper, middle, and lower grades of rebirth) and ascend to higher stages - Deeply enter the three gates to liberation (emptiness, signlessness, wishlessness) - Perfectly realize the three Tathagata-garbhas (the Buddha-nature inherent in all beings) Again, we vow that when beings have attained Buddhahood, sitting under the Bodhi tree, for three times seven days they will contemplate and, for the sake of sentient beings, will teach the Dharma of the Three Vehicles. They will turn the Dharma-wheel of the Four Noble Truths in three turns of twelve aspects. They will skillfully preach the twelve-linked chain of conditioned arising (dependent origination) over past, present, and future lives. They will teach on the revolving and ceasing (of samsara and nirvana), methods going and against, until all beings ultimately converge in the Ocean of All-Knowledge (Sarvajna). Furthermore, we vow that during these seven days, whether monastics or laypeople, near or far, for a long or short time, coming or going, or even those who perform labor, provide strength, or rejoice upon seeing and hearing—may all universally emerge from the wheel of suffering, be born together in the Blissful Land, and together witness the fine hair-and-mark of Mount Sumeru, and together behold the Dharma-body containing the entire universe. Finally, we vow that when beings have been reborn in the Land of Peace and Nurturing (Sukhavati) and drawn near to Amitabha, they may serve all Tathagatas, adorn all Buddha-lands, comply with all virtuous friends, penetrate all Dharma-doors, liberate all sentient beings, and perfect all practices and vows. As long as space exists, my vows will never end. We humbly pray that the Three Jewels (Buddha, Dharma, Sangha) bear witness, causing us to attain according to these vows and fulfill the Bodhi aspiration to perfection.