○歸依西方三寶第一
(夫歸依西方三寶者，我佛隨根授道，應物現形。廣演修多羅，偏讚彌陀國。因緣際會，感應道交。凡心專想於西方，真身定降於瞻部。其猶葉公畫龍而龍現，子晉吹鳳而鳳來。蓋凡聖以交通，由志誠之冥會。是以慈恩首稱十勝，智者明辨十疑，太白、子瞻共說勸生之偈，樂天、子厚因述願徃之文。優曇花之一開，不知幾劫？浮木孔之相值，何啻千生！獲利尤多，用功極鮮。是以六方共讚，十剎同宣。主勝願強，緣深悲重。欲知淨土求生路，當入彌陀禮懺門。)
To take refuge in the Three Jewels of the Western Pure Land is to follow the Buddha's teaching of guiding beings according to their capacity, manifesting forms in response to their needs. He widely expounded the sutras, especially praising the Land of Amitabha. When conditions align, the connection between beings and the Way is made. When an ordinary mind focuses intently on the Western Pure Land, the true manifestation of the Buddha will surely descend upon Jambudvipa. It is like the story of Lord Ye, who painted a dragon and the dragon appeared; or like Prince Jin, who played the phoenix flute and the phoenix came. This is because the ordinary and the sacred communicate through sincere devotion and profound connection. Thus, Master Cien first praised the ten superior qualities, Master Zhizhe clarified the ten doubts, Li Bai and Su Shi together composed verses encouraging rebirth, while Bai Juyi and Liu Zongyuan wrote texts expressing their vows to be reborn there. When the udumbara flower blooms once, who knows how many kalpas have passed? When a floating log meets a single hole in the vast ocean, how rare is such an encounter—not to mention over a thousand lifetimes! The benefits gained are especially great, while the effort required is extremely little. Therefore, the six directions praise it together, and the ten Buddha-lands proclaim it in unison. The power of the vow is strong, the karmic connection deep, and the compassion profound. If you wish to know the path to seeking rebirth in the Pure Land, you should enter the gate of repentance and reverence before Amitabha.
今日道場同業大眾！宜各人人攝心諦聽。今為憐愍一切眾生，無明覆心迷於淨土，戀著三界不求往生，六道輪迴漂流生死。為斯顛倒無信凡夫，集諸經論，教修往生西方淨土極樂世界，度生道場禮懺法門。良為凡夫垢重，貪愛昏迷，造罪恣情，不怖泥犁，痛苦長劫。平生放逸，但嗜奢華，不知修進，臨終苦逼，方始歸依。縱欲處誠，注心何地，荒忙失志，無法可憑。甘入三塗，可悲可愍，無依無怙，無趣無歸。今乃遣愚昧者起信求生，令智慧者決疑悟道。所有我等無始至今，不信歸依西方三寶，不求厭離濁世五燒，不了自心起惑造業，或五逆十惡破齋犯戒，具諸不善，生死輪迴。至於今日，皆因從昔以來不覺不知，不聞不見，不親師友，不逢經教，不識因果。妄起毀謗，自作教他，見作隨喜，業障所使，都無信受。一切種種障難因緣，阻往生行，斷成佛種，墮失聖胎，漂沉惡趣，未來生死，無有盡期，不得往生，不得解脫。皆因我等，罪業牽纏，愚迷顛倒；不信阿彌陀佛，不信往生淨土；身口意業，侮慢訶毀；或時見聞，心則輕笑；見人禮念，惡心毀謗；破他善事，不肯勸修；惱亂行者，讚歎邪師。設爾信者，進退猶豫，無決定心；身在道場，心緣世務；口談淨土，意戀閻浮；雖手掐念珠，而心懷毒惡；外境則違順繁興，內心則愛憎迭起；唯有虗言，全無實行；善未積於毫𨤲，惡已成於山嶽；不仗三歸，難除五怖。如是等罪，無量無邊；求哀禮懺，願乞除滅。相與志心，等一痛切，五體投地，歸依世間大慈悲父。
O all fellow practitioners in this Dharma assembly today! Each of you should gather your minds and listen attentively. Now, out of compassion for all sentient beings whose hearts are obscured by ignorance, who are confused about the Pure Land, cling to the three realms, and do not seek rebirth there—who drift through the six paths of rebirth, adrift in the cycle of life and death—for the sake of these deluded beings lacking in faith, we have gathered various sutras and treatises to teach the practice of seeking rebirth in the Western Pure Land of Ultimate Bliss, the Dharma gate of repentance and worship for liberating sentient beings.
Truly, it is because ordinary beings are heavily defiled, clouded by greed and attachment, creating karma recklessly, unafraid of the hells and the long eons of suffering. In life, they are indulgent, only craving luxury, unaware of cultivation and progress. Only when death approaches and suffering presses upon them do they turn to take refuge. Even if they then wish to be sincere, where can their minds find focus? In panic, they lose their resolve, with no Dharma to rely upon. Willingly they enter the three wretched paths—pitiable, lamentable, without support, without shelter, without direction, without a home.
Now, we urge the ignorant to awaken faith and seek rebirth, and enable the wise to resolve doubts and realize the Way. All of us, from beginningless time until now, have failed to take refuge in the Three Jewels of the West, have not sought to detest and leave behind the five burnings of this turbid world, have not understood how our own minds give rise to delusions and create karma. Whether through the five heinous acts, the ten evils, breaking precepts, violating vows, or possessing all manner of unwholesome deeds, we revolve in the cycle of birth and death. Reaching this day, it is all because since times past we have been unawakened, unknowing, unhearing, unseeing, not drawing near to teachers and friends, not encountering the scriptural teachings, not recognizing cause and effect. We falsely give rise to slander, doing it ourselves, teaching others, rejoicing when we see it done. Driven by karmic obstructions, we utterly lack faith and acceptance. All these various obstructive conditions and causes hinder our practice for rebirth, sever our seed of Buddhahood, cause us to fall and lose the sacred embryo, to sink and drift in evil destinies. Future births and deaths have no end; we cannot attain rebirth, cannot attain liberation. All this is because we are entangled by our sinful karma, foolish, deluded, and inverted; we do not believe in Amitabha Buddha, do not believe in rebirth in the Pure Land; with body, speech, and mind, we insult, scorn, revile, and slander; sometimes upon hearing or seeing, our minds lightly scoff; seeing others worship and recite, we harbor ill-will and slander; we destroy others' good deeds, refuse to encourage practice; we vex and disturb practitioners, praise false teachers. Even if we have some faith, we waver, advancing and retreating, with no decisive mind; our bodies are in the Dharma hall, but our minds dwell on worldly affairs; our mouths speak of the Pure Land, but our thoughts cling to this Saha world; though our fingers count prayer beads, our hearts harbor poison and malice; externally, favorable and adverse circumstances arise in abundance; internally, love and hatred alternately surge. We have only empty words, with no genuine practice; goodness has not accumulated even a hair's breadth, while evil has grown into mountains. Without relying on the Three Refuges, it is difficult to remove the five fears. Such sins as these are measureless and boundless. We seek mercy, bow in repentance, and pray that they may be eradicated.
Together, with unified resolve and equal, piercing anguish, we prostrate ourselves with five limbs to the ground and take refuge in the Great Compassionate Father of the world.
- 志心歸命西方淨土極樂世界一切佛寶。
- 志心歸命西方淨土極樂世界一切法寶。
- 志心歸命西方淨土極樂世界一切僧寶。
西方諸三寶， 我等與眾生， 志心歸命禮，
願生安樂國。
We and all beings, with sincere hearts, take refuge in the Three Jewels of the West, And vow to be reborn in the Land of Bliss.
又復歸依如是西方淨土極樂世界一切三寶無量賢聖(一拜)。
I also take refuge in all the Three Jewels and countless noble sages of the Western Pure Land of Ultimate Bliss.(One bow).
今日道場同業大眾！重加志誠，一心諦聽。《無量壽經》云：「彌勒菩薩白佛言：『世尊！於此娑婆世界，有幾不退菩薩，生無量壽佛國？』佛告彌勒：『於此世界有六十七億不退菩薩往生彼國，一一菩薩已曾供養諸佛，次如彌勒者也。諸小行菩薩，及修習少功德者，不可稱計，皆當往生。不但我剎諸菩薩往生，十方世界無量佛國其往生者甚多無數。』」《像法決疑經》說：「佛滅度後，正法五百年，持戒堅固；像法一千年，禪定堅固；末法一萬年，念佛堅固。」准《法王本記》釋迦碑文，已有二千餘年，入末法來數百餘載，故知正是眾生念佛堅固，彌陀度生時緣已至。如經所說：「此界眾生，我等大眾，根緣成熟，機感相應。」遇斯懺法，往生無量。是知念佛福生，禮懺罪滅，求生淨土，萬無遺一。宜各諦信佛言，厭離娑婆，忻求極樂。相與志心，五體投地，歸依世間大慈悲父。
- 歸依十方盡虗空界一切諸佛。
- 歸依十方盡虗空界一切尊法。
- 歸依十方盡虗空界一切賢聖。
願共諸眾生， 往生安樂國， 志心歸命禮，
西方彌陀佛。
又復歸依如是十方盡虗空界一切三寶無量賢聖(一拜)。
今日道場同業大眾！《無量壽經》云：「娑婆世界，共爭不急之事。於此劇惡極苦之中，勤身營務，以自給活。無尊無卑，無貧無富，少長男女，共憂錢財，有無同然，憂思適等。屏營愁苦，思念積慮。為心走使，無有安時。心常念惡，口常言惡，身常行惡，曾無一善。不信先聖諸佛經法，不信行道可得度世，不信死後神明更生，不信作善得善、為惡得惡。心中閉塞，意不開解。大命將終，悔懼交至。不預修善，臨終方悔。悔之於後，將何及乎？如是世人難可具盡，故自然三塗無量苦惱，展轉其中，世世累劫無有出期，難得解脫，痛不可言。是為五大惡、五痛、五燒，勤苦如是，譬如大火焚燒人身。汝今諸天人民及後世人，得佛經語，當熟思之。能於其中端心正行齋戒清淨一日一夜，勝在無量壽國為善百歲。所以者何？彼佛國土無為自然，皆積眾善，無毛髮之惡。」佛言：「我哀愍汝等諸天人民，甚於父母念子。今我於此世作佛，降化五惡，消除五痛，絕滅五燒。」宜各人人志誠遵奉。相與志心，五體投地，歸依世間大慈悲父。
- 歸依十方盡虗空界一切諸佛。
- 歸依十方盡虗空界一切尊法。
- 歸依十方盡虗空界一切賢聖。
願共諸眾生， 往生安樂國， 志心歸命禮，
西方彌陀佛。
又復歸依如是十方盡虗空界一切三寶無量賢聖(一拜)。
今日道場同業大眾！前略明厭離娑婆五痛五燒過患已竟，次乃忻求極樂，三歸三寶，志誠諦聽。《陀羅尼雜集經》云：「爾時世尊告諸比丘：『西方安樂世界，今現有佛，號阿彌陀。若有四眾，能正受持彼佛名號，以此功德，臨欲終時，阿彌陀佛即與大眾往此人所，令其得見。見已，尋生慶悅，倍增功德。以是因緣，所生之處，永離胞胎穢欲之形，純處鮮妙寶蓮華中，自然化生，具大神通，光明赫弈。爾時恒沙諸佛皆共讚彼安樂世界。』(下文偈略經廣，例皆倣此)」
佛教於阿難， 西方禮三寶， 彼此遙見聞，
《無量壽經》說，
(《無量壽經》云：「佛告阿難：『汝起，更整衣服，合掌恭敬，禮無量壽佛。十方國土諸佛如來，常共稱揚讚歎彼佛，無著無礙。』於是阿難起整衣服，正身西向，恭敬合掌，五體投地，禮無量壽佛。白言：『世尊！願見彼佛安樂國土，及諸菩薩聲聞之眾。』說是語已，即時無量壽佛，放大光明，普照一切諸佛世界等。爾時阿難，即見無量壽佛，威德巍巍，如須彌山王，高出一切諸世界上。相好光明，靡不照曜。此會四眾，一時悉見。彼見此土，亦復如是。爾時佛告阿難及慈氏菩薩：『汝見彼國，從地已上至淨居天，其中所有微妙嚴淨自然之物，為悉見不？』阿難對曰：『唯然，已見。』『汝寧復聞無量壽佛大音宣布一切世界，化眾生不？』阿難對曰：『唯然，已聞。』『彼國人民乘百千由旬七寶宮殿，無所障礙，遍至十方供養諸佛，汝等復見不？』對曰：『已見。』云云。」（出服字號）)
夫人韋提希， 引導未來人， 求生極樂國，
《十六觀經》說。
(《觀無量壽經》云：「時韋提希見佛世尊，自絕瓔珞，舉身投地，號泣向佛，白言：『世尊！唯願世尊為我廣說無憂惱處，我當徃生，不樂閻浮提濁惡世也。此濁惡世，地獄、餓鬼、畜生盈滿，多不善聚。願我未來不聞惡聲、不見惡人。今向世尊，五體投地，求哀懺悔。惟願佛日教我觀於清淨業處。』爾時世尊放眉間光，其光金色，遍照十方無量世界，還住佛頂，化為金臺，如須彌山。十方諸佛淨妙國土，皆於中現。或有國土，七寶合成；復有國土，純是蓮華；復有國土，如自在天宮；復有國土，如玻𰢎鏡。十方國土皆於中現，有如是等無量諸佛國土，嚴顯可觀，令韋提希見。時韋提希白佛言：『世尊！是諸佛土，雖復清淨皆有光明，我今樂生極樂世界阿彌陀佛所。唯願世尊，教我思惟，教我正受。』時無量壽佛住立空中，觀音、勢至侍立左右。爾時韋提希見無量壽佛已，接足作禮，白佛言：『世尊！我今因佛神力故，得見無量壽佛及二菩薩及彼國土。若佛滅後，諸眾生等，濁惡不善，五苦所逼，云何當見阿彌陀佛極樂世界？』佛言：『善哉！快問此事。阿難！汝當受持，廣為多眾宣說佛語。如來今者，教韋提希及未來世一切眾生，觀於西方極樂世界。以佛力故，當得見彼清淨佛國，如執明鏡自見面像。見彼國土極妙樂事，心歡喜故，應時即得無生法忍。』佛告韋提希：『汝是凡夫，心想羸劣，未得天眼，不能遠觀。諸佛如來有異方便，令汝得見。』佛告韋提希：『汝及眾生，應當專心繫念一處，想於西方。云何作想？凡作想者，一切眾生自非生盲，有目之徒皆見日沒。當起想念，正坐西向，諦觀於日，令心堅住，專想不移，見日欲沒，狀如懸皷。既見日已，閉目開目，皆令明了。是為日想，名曰初觀。』次作水觀、地觀、樹觀，乃至下品第十六觀，廣如經說。爾時世尊說是語時，韋提希與五百侍女聞佛所說，應時即見極樂世界廣長之相，得見佛身及二菩薩。心生歡喜，歎未曾有，豁然大悟，逮無生法忍。五百侍女發菩提心，願生彼國。世尊悉記，皆當徃生。行此三昧者，現身得見無量壽佛及二大士。但聞佛名二菩薩名，除無量刧生死之罪，何況憶念。若念佛者，當知此人是人中芬陀利華，觀音、勢至為其勝友，當坐道場，生諸佛家。」（出豈字號）)
造惡中夭人， 念佛或供養， 復增其壽命，
《決定王經》說。
(《大乘聖無量壽決定光明王如來經》云：「佛告妙吉祥菩薩言：『今此閻浮提世界中人壽命百歲，於中多有造諸惡業而復中夭。妙吉祥菩薩！若有眾生得見此經功德殊勝，及聞名號，如其短命之人志心書寫，受持讀誦供養禮拜，如是之人復增壽命滿於百歲；若能持念一百八遍，如此短命眾生復增壽命；或但聞其名號，志心信受遵崇之者，是人亦得增益壽命。』」（出刻字號）)
恐怖縣官者， 念二菩薩名， 解脫恐怖厄，
《彌陀大經》說。
(《阿彌陀三耶三佛薩樓佛檀過度人道經》云：「佛言：『世間人民，善男子善女人，若有急難恐怖縣官事者，但自歸命是蓋樓亘菩薩、摩訶那鉢菩薩所，無不得解脫者。』」（出服字號）)
昔有四億眾， 願生無欲國， 同時見淨土，
《斷結經》中說。
(《十住斷結經》云：「爾時世尊，放覺華定意三昧光明。有四億眾，見此瑞色，各生患厭。心自思惟：『夫生有死，皆由因緣；死此生彼，牽連不斷；染欲為源，斯由貪愛。我等願生無欲國土，乃得修此覺意三昧。』是時世尊，知來會者心中所念，而告之曰：『西方去此無數佛土，有佛名無量壽。其土清淨，無婬怒癡，悉同一心。皆由蓮華中生，不因父母情欲而生。純是童男，亦無女人。無大小便。以禪悅法樂為食。無想念識。共相敬念，如父如母。欲生彼者，可發誓願。時四億眾，即於座上，同心發願，求生彼土。爾時世尊即放覺意三昧光明，照彼國土如來世尊及化生菩薩。其國廣博，眾寶雜廁，無三惡道、八難之苦。見彼國已，此四億人隨其形壽，皆得同時生彼國土。』」（出能字號）)
眾生念彌陀， 菩薩常衛護， 鬼神不得便，
《往生經》中說。
(《禮懺儀十往生經》云：「若有眾生念阿彌陀佛，願往生者，彼佛即遣二十五菩薩，衛護行者。若行若住，若坐若臥，若晝若夜，一切時一切處，不令惡鬼惡神得其便也。」（出丁字號）)
有善相童女， 厭濁禮西方， 佛力化為男，
《經律異相》說。
(《經律異相》云：「佛在舍衛國，時有長者女名善信。年始十五，為人慈孝，智慧博達。少小常有大願，不樂世俗之事。坐自思念：『萬物無常，當歸於死；年壽萬載，亦皆當死；天地當壞，何況人身。死後魂神，當入惡道，酷毒勤苦，獨當受之。本從何出？忽有瞋恚恐怖愁憂，或時歡喜，有此無常之事，不見來時。去至何所？是輩往來，無休無息。念我父母，諸家兄弟，中外親屬，不知罪福，貪欲無厭。我年三五，以許他男，諸家兄弟，飯食酒肉，受取疋帛，念我身當往受患難，物質縛結不可得離，當如之何？為此生老，不如及我今日清淨，當發上願，求覔安隱，長樂宮殿，可以自娛；不宜染濁，沒於三塗；不覩光明，長與苦俱。』便正一心自誓：『持我身命，自當有神有靈知我心誠。』爾時天神現於虗空，語善信言：『若當自歸西方安隱清淨法國，且當先向十方禮拜，慈心敬意，念必達也。』已便不現。爾時善信踊躍歡喜，便自澡浴燒香散華，向十方禮，叉手自思，念一切人。即有天神於虗空中言：『汝當正心向於西方，說此一頌，以是讚歎阿彌陀佛。』如神所勑，爾時佛與大眾飛到善信家，於佛前化身為男。」)
今日道場同業大眾！相與志心五體投地，歸依世間大慈悲父。
- 南無教主釋迦牟尼佛
- 南無西方阿彌陀佛
- 南無當來彌勒佛
- 南無維衛佛
- 南無式棄佛
- 南無隨葉佛
- 南無拘留秦佛
- 南無拘那含佛
- 南無迦葉佛
- 南無善德佛
- 南無無憂德佛
- 南無栴檀德佛
- 南無寶施佛
- 南無無量明佛
- 南無華德佛
- 南無相德佛
- 南無三乘行佛
- 南無廣眾德佛
- 南無明德佛
- 南無金剛不壞佛
- 南無寶光佛
- 南無龍尊王佛
- 南無精進軍佛
- 南無精進喜佛
- 南無寶火佛
- 南無寶月光佛
- 南無現無愚佛
- 南無寶月佛
- 南無無垢佛
- 南無離垢佛
- 南無文殊師利菩薩
- 南無普賢菩薩
- 南無觀世音菩薩
- 南無大勢至菩薩
- 南無清淨大海眾菩薩
又復歸依如是十方盡虗空界一切三寶無量賢聖(一拜)。
今日道場同業大眾！願弟子(某甲)等，從今已去，至坐道場，厭離娑婆五痛五燒，忻求極樂三歸三寶，隨願往生西方淨土。發願已，歸命禮西方淨土一切三寶。
禮念彌陀道場懺法卷第一闒
(音塔)。冗
(而瀧切)。思過
(上去)。燧
(音遂)。適
(音釋)。苟
(音狗)。夔
(音逵)。僻
(普擊切)。疫
(音役)。癘
(音例)。不勝
(音升，舉也。下准此)。嗜
(音視)。遽
(其據切，急也)。迅
(音信)。航
(胡郎切)。緇
(音之)。抗
(音航)。隤
(杜回切)。悚
(息拱切)。魘
(音靨)。菡
(胡感切)。萏
(徒感切)。舫
(音放)。培
(音裴)。蠡
(音螺)。宏
(戶萌切)。啻
(施智切)。侮
(音武，慢也)。猶豫
(上餘救切)。迭
(徒結切)。劇
(奇逆切)。弈
(音亦)。唯然
(上以水切。諾也)。中夭
(上去，下於兆切)。酷
(苦沃切)。