佛說阿彌陀經 白話全本

Kumārajīva’s translation, T12n0366, from the opening to “together with an immeasurable multitude of gods.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · Title〕（0346b25）The Sūtra Spoken by the Buddha on Amitābha.

〔2 · Attribution〕（0346b27）Translated by Kumārajīva, Tripiṭaka master of Kucha, in the Later Qin.

〔3 · Thus have I heard〕（0346b28）What follows I heard directly from the Buddha.

〔4 · The time, the Buddha, the place〕（0346b28）At one time the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍada’s Park, in the country of Śrāvastī. (Prince Jeta gave the grove and its trees; the elder Sudatta bought the ground by paving it with gold and built the monastery there. Because Sudatta constantly relieved those who were solitary and without support, he was called Anāthapiṇḍada, “Giver to the Solitary.”)

〔5 · The great assembly of bhikṣus〕（0346b29）Present with the Buddha were twelve hundred and fifty great bhikṣus. All of them were great arhats — sages who had exhausted the afflictions and were worthy of the offerings of gods and men — and all were known and esteemed by the whole assembly.

〔6 · The sixteen great disciples named〕（0346c01）Among them were: the elder Śāriputra (Sanskrit Śāriputra, “son of the śāri bird,” named after his mother); Mahāmaudgalyāyana (Sanskrit “of the great bean-gathering clan,” named from his mother’s lineage); Mahākāśyapa (upholder of the ascetic discipline); Mahākātyāyana (Sanskrit “great male of the shaven lineage,” from a brahmin clan); Mahākauṣṭhila (Sanskrit “great knee,” so named for his large knees; he was Śāriputra’s maternal uncle); Revata (Sanskrit “the Aśvinī constellation,” named from the star-rite by which his birth was sought); Cūḍapanthaka (Sanskrit “roadside-born,” so named because he was born beside a road); Nanda (Sanskrit “delight in beauty”; he was the Buddha’s younger brother); Ānanda (Sanskrit “rejoicing,” so named because he was born when the whole world rejoiced at the Buddha’s awakening); Rāhula (the Buddha’s son, renowned for hidden practice); Gavāṃpati (Sanskrit “ox-mark,” who bore the appearance of a chewing ox through past karma); Piṇḍola Bhāradvāja (“Piṇḍola” is his given name; “Bhāradvāja” is his clan name, meaning “sharp faculties”); Kālodayin (Sanskrit “black radiance,” whose body had a dark lustre able to shine; he once converted a miserly woman to give up her greed); Mahākapphiṇa (Sanskrit “the Scorpio lodging,” who gained the path when the Buddha lodged in the same room and appeared to him as an aged bhikṣu to teach him); Vakkula (Sanskrit “fine countenance,” who in a former life gave a single myrobalan fruit to an ailing bhikṣu and thereby received the reward of freedom from illness); and Aniruddha (Sanskrit “unceasing,” the Buddha’s cousin, who in a former life offered a single meal to a pratyekabuddha and whose merit did not cease for fifty kalpas). Such were the many great disciples in that assembly.

〔7 · The bodhisattva-mahāsattvas〕（0346c06）There were also many bodhisattva-mahāsattvas — those of great resolve and great practice: Mañjuśrī, Prince of the Dharma (Sanskrit “wondrously auspicious,” at whose birth ten auspicious signs appeared; “Prince of the Dharma” says that he succeeds to the station of the Dharma); the bodhisattva Ajita (Sanskrit “the compassionate one,” that is, Maitreya); the bodhisattva Qiantuohedi (the commentator records that the rendering of this name is not determined); and the bodhisattva Nityodyukta (“ever-exerting”: each moment surpassing the moment before, advancing without turning back). Such were the many great bodhisattvas in that assembly.

〔8 · The multitude of gods〕（0346c08）There were also Śakra, lord of the gods, and an immeasurable, uncountable multitude of gods, all present together.

Kumārajīva’s translation, T12n0366, the head of the main body, from “At that time the Buddha said to the elder Śāriputra” to “therefore that country is named Ultimate Bliss.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · Pointing out the direction · Stating the measure · Revealing the name of the land · Making known the converting master · Setting forth his teaching〕（0346c10）At that time the Buddha said to the elder Śāriputra:

“From here, going westward, past a hundred thousand koṭis of buddha-lands, there is a world named Ultimate Bliss. In that land there is a buddha, called Amitābha, who at this moment is teaching the Dharma.

〔2 · Questioning the name of the land · Concluding as Ultimate Bliss〕（0346c12）Śāriputra! Why is that land named Ultimate Bliss? Because the beings of that country have none of the many sufferings but receive only the many pleasures — therefore it is named Ultimate Bliss.

〔3 · The four precious substances all around · Concluding again as Ultimate Bliss〕（0346c14）Again, Śāriputra! The land of Ultimate Bliss has sevenfold railings (the horizontal member is called a rail, the upright a baluster — that is, a balustrade), sevenfold nets (nets that canopy the groves, knotted of golden thread and hung with every kind of jewel), and sevenfold rows of trees, all of them formed of the four precious substances — gold, silver, beryl, and crystal — encircling the land round about, layer upon layer; therefore that country is named Ultimate Bliss.

Kumārajīva’s translation, T12n0366, from “Again, Śāriputra! In the land of Ultimate Bliss there are pools of seven precious substances” to “is accomplished in adornments of such excellent qualities.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · The pools of seven precious substances · the water of eight excellent qualities · the floor of golden sand〕（0346c16）Again, Śāriputra! In the land of Ultimate Bliss there are pools formed of the seven precious substances, and water of the eight excellent qualities fills them (the eight qualities are: clear and pure, cool and clean, sweet, light and soft, moistening, calm and mild, removing hunger and thirst when drunk, and nourishing the faculties once drunk); the floor of the pools is spread with pure golden sand.

〔2 · Stairs and walks on the four sides · the storied pavilions adorned〕（0347a02）On the four sides of the pools are stairs and walks, formed of four precious substances — gold, silver, beryl, and crystal (a gem as clear as ice); above the stairs and walks are storied pavilions, adorned also with gold, silver, beryl, crystal, giant-clam shell (a precious substance of blue and white intermingled), red pearl (the body of the pearl being red), and agate (in the Indic language meaning “pestle-store”).

〔3 · The lotus flowers in the pools · four colours, four radiances〕（0347a04）The lotus flowers in the pools are as large as chariot wheels: those blue in colour give blue radiance, those yellow in colour give yellow radiance, those red in colour give red radiance, those white in colour give white radiance; subtle and wondrous, fragrant and pure.

〔4 · The conclusion completing Ultimate Bliss〕（0347a05）Śāriputra! The land of Ultimate Bliss is accomplished, just so, in adornments of such excellent qualities.

Kumārajīva’s translation, T12n0366, from “Again, Śāriputra: in that buddha-land celestial music is constantly played” to “brings to completion adornment of merit such as this.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · Celestial music constantly played · gold forming the ground〕（0347a07）Again, Śāriputra: in that buddha’s land celestial music sounds in the air at every moment, and the ground is laid out in gold.

〔2 · The six periods of day and night · the heavens raining mandārava flowers〕（0347a08）Through the twelve watches of day and night (three periods by day and three by night, six in all), mandārava flowers drift down from the sky (a Sanskrit word, meaning “flowers that gladden the mind” — lustrous and strangely fragrant, so that whoever sees them or smells them is eased in body and mind).

〔3 · Offering at clear dawn · flowers gathered in the fold of the robe〕（0347a08）The beings of that land, constantly at the hour of clear dawn, each gather many wondrous flowers in the fold of their robes and go to make offering to a hundred thousand koṭis of buddhas in other quarters.

〔4 · Returning to their land at mealtime · eating and walking meditation〕（0347a09）When the time for the meal comes they return to their own land; and when the meal is finished they walk slowly to and fro in walking meditation (going and returning like the warp threads of a weaving, whence the name).

〔5 · The concluding statement of Ultimate Bliss〕（0347a10）Śāriputra: it is thus that the land of Ultimate Bliss brings to completion an adornment of merit such as this.

Kumārajīva’s translation, T12n0366, from “and again, Śāriputra, in that land there are always birds of many wondrous kinds, of mingled colours” to “brought to completion in adornments of such excellent quality.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · The birds set forth in general, and their several names〕（0347a12）And a further matter, Śāriputra: in that land there are always birds of many wondrous kinds, their plumage of mingled colours — the white swan (a crane-like bird, crimson upon the crown, its feathers like frost and snow), the peacock, the parrot, the śāri (Sanskrit; that is, the egret-heron), the kalaviṅka (Sanskrit, meaning “the bird of wondrous sound,” its voice beautiful and its body unlike the ordinary), and the life-sharing birds (also called the mingming birds: a human face on a bird’s form, one body with two heads).

〔2 · The harmonious and refined sound, and the Dharma it sets forth〕（0347a14）These many birds, in the six periods of day and night, send forth sounds gentle and refined; their sound sets forth and makes plain the five faculties, the five powers, the seven factors of awakening, the eight limbs of the noble path, and such dharmas as these. (Trust, exertion, mindfulness, concentration, and wisdom — these five, spoken of as able to give rise to wholesome dharmas, are called the five faculties; spoken of as able to crush the afflictions, they are called the five powers. The seven factors of awakening are the seven limbs of awakening: discernment of dharmas, exertion, joy, ease, mindfulness, concentration, and equanimity. The eight limbs of the noble path are right view, right thought, right speech, right action, right livelihood, right exertion, right mindfulness, and right concentration.)

〔3 · Hearing the sound, the three recollections arise〕（0347a16）The beings of that land, having heard these sounds, all of them recollect the Buddha, recollect the Dharma, recollect the saṅgha.

〔4 · Warding off doubt — there are no three bad destinies〕（0347a17）Śāriputra, do not suppose that these birds are in truth born of the recompense of transgression. Why is this so? In that Buddha’s land there are no three bad destinies (hell, hungry ghosts, and animals). Śāriputra, in that buddha-land there is not even the name “the three bad paths” — how much less could they be there in reality!

〔5 · Directly showing the manifestation by transformation〕（0347a19）These many birds are all made by the transformation of the Buddha Amitābha, who would have the sound of Dharma spread abroad.

〔6 · The light breeze in the jewelled trees, a hundred thousand kinds of music〕（0347a21）Śāriputra, in that Buddha’s land, when a light breeze stirs, the rows of trees made of the many precious substances and the jewelled nets send forth subtle and wondrous sounds, as though a hundred thousand kinds of music were sounding all at once; and in those who hear these sounds there arises, naturally and of itself, the mind that recollects the Buddha, recollects the Dharma, recollects the saṅgha.

〔7 · The conclusion: thus is Ultimate Bliss brought to completion〕（0347a24）Śāriputra, that Buddha’s land is in just this way brought to completion in adornments of such excellent quality.

Kumārajīva’s translation, T12n0366, from “Śāriputra, what do you think? Why is that buddha called Amitābha?” to “accomplished in just such merits and adornments.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · The Buddha himself puts the question of his title〕（0347a25）Śāriputra! What do you think? Why is that buddha called Amitābha?

〔2 · Named by reason of light〕（0347a26）Śāriputra! That buddha’s light is without limit; it shines throughout the lands of the ten directions with nothing at all to obstruct it. He is therefore called Amitābha.

〔3 · Named by reason of lifespan〕（0347a27）Further, Śāriputra! The lifespan of that buddha, and the lifespan of the people of that land, is measureless, boundless asaṃkhyeya kalpas (asaṃkhyeya is Sanskrit; it means “beyond all counting,” that is, a number that cannot be counted to its end). He is therefore named Amitābha.

〔4 · Stating the number of kalpas since his awakening〕（0347a29）Śāriputra! Since Amitābha Buddha became a buddha, ten kalpas have now passed.

〔5 · The merits of the hearers · śrāvakas and bodhisattvas〕（0347b01）Further, Śāriputra! That buddha has measureless, boundless śrāvaka disciples, all of them arhats (sages of the fourth fruit who have exhausted the afflictions), beyond what the counting of numbers can know; and the bodhisattvas are likewise.

〔6 · Concluding the land of Ultimate Bliss〕（0347b03）Śāriputra! The land of that buddha is accomplished in just such merits and adornments.

Kumārajīva’s translation, T12n0366, from “Again, Śāriputra! Those beings born in the land of Ultimate Bliss” to “gathered together in one place with such persons of superior goodness as these.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · The newly born are all non-retrogressive〕（0347b04）Again, Śāriputra! Every being born in the land of Ultimate Bliss is, without exception, Abibazhi (a Sanskrit word, also transcribed Aweiyuezhi, whose sense in Chinese is “non-retrogression”).

〔2 · Those of the final birth are very many〕（0347b05）Among them, moreover, there are many bodhisattvas of the final birth (“to supply” means to supply what is lacking; “station” means the position. Bodhisattvas of this class have their causal practice complete through the ten grounds and have passed the kalpas of three asaṃkhyeya periods; at the end of this one life alone they will attain right awakening.) Their number is very great, not such as counting can know; it can be spoken of only by the span of immeasurable, boundless asaṃkhyeya kalpas.

〔3 · Urging the aspiration for birth there〕（0347b07）Śāriputra! Beings who hear this should make the aspiration, wishing to be born in that land.

〔4 · For what reason〕（0347b08）For what reason? Because one can then be gathered together in one place with such many persons of superior goodness as these.

Kumārajīva’s translation, T12n0366, from “Śāriputra! One cannot, with meagre roots of goodness, merit, and causal conditions, attain birth in that land” to “they should set forth the aspiration to be born in that land.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · Barring the meagre good〕（0347b09）Śāriputra! One cannot, by means of meagre roots of goodness, meagre merit, and meagre causal conditions, attain birth in that land.

〔2 · Declaring the abundant causes · holding fast to the name〕（0347b10）Śāriputra! If there be a good man (Sanskrit upāsaka, which in Chinese means “a man who draws near and serves” — one able to keep the five precepts firmly and fit to draw near and serve the saṅgha of bhikṣus) or a good woman (Sanskrit upāsikā, who likewise keeps the five precepts and is fit to serve the bhikṣuṇīs), who hears others speak of the Buddha Amitābha and thereupon holds fast to this name — whether for one day, or two days, or three days, or four days, or five days, or six days, or seven days — single-minded and undisturbed (“single-minded” says that there is no interval at all in between; “undisturbed” says focused and unscattered).

〔3 · The holy multitude comes to welcome〕（0347b13）When this person draws near the end of life, the Buddha Amitābha, together with the whole holy multitude, appears before him.

〔4 · Birth in that land〕（0347b14）At the time of this person’s death, the mind is not inverted (that is, right mindfulness is not moved), and he is able to attain birth in the land of Ultimate Bliss of the Buddha Amitābha.

〔5 · The concluding exhortation to birth there〕（0347b15）Śāriputra! Seeing a benefit such as this, I therefore speak these words. If there are beings who hear these words, they should set forth the aspiration to be born in that land.

Kumārajīva’s translation, T12n0366, from “Śāriputra! Just as I now praise the inconceivable qualities of the Buddha Amitābha” to the close of the passage on the direction above. The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · His own praise declared〕（0347b18）Śāriputra! Just as I now praise the inconceivable qualities of the Buddha Amitābha;

〔2 · The East〕（0347b19）in the east too there are the Buddha Akṣobhya (the name is Sanskrit; in Chinese it is rendered “Unmoving” — he is not moved by the afflictions or by the four Māras, whether these run counter to him or comply with him), the Buddha Sumeru-Mark (his golden countenance august in form like Mount Sumeru), the Buddha Great Sumeru (his many excellent marks exceedingly great, like the great king of mountains), the Buddha Sumeru-Light (the light of his body as great as the king of mountains), and the Buddha Wondrous Sound (his voice subtle and clear, heard from afar) — such buddhas as these, as many as the sands of the Gaṅgā, each in his own land puts forth the mark of a broad, long tongue, covering over the three-thousandfold great-thousand world-system, and speaks words of truth: ‘You beings should trust this Sūtra Praising Inconceivable Qualities, Guarded and Kept in Mind by All Buddhas.’

〔3 · The South〕（0347b24）Śāriputra! In the southern world there are the Buddha Sun-Moon-Lamp, the Buddha Light of Renown, the Buddha Great Blazing Shoulders, the Buddha Sumeru-Lamp, and the Buddha Measureless Exertion — such buddhas as these, as many as the sands of the Gaṅgā, each in his own land puts forth the mark of a broad, long tongue, covering over the three-thousandfold great-thousand world-system, and speaks words of truth: ‘You beings should trust this Sūtra Praising Inconceivable Qualities, Guarded and Kept in Mind by All Buddhas.’

〔4 · The West〕（0347b29）Śāriputra! In the western world there are the Buddha of Measureless Life, the Buddha of Measureless Marks, the Buddha of Measureless Banners, the Buddha Great Light, the Buddha Great Brightness, the Buddha Jewel-Mark, and the Buddha Pure Light — such buddhas as these, as many as the sands of the Gaṅgā, each in his own land puts forth the mark of a broad, long tongue, covering over the three-thousandfold great-thousand world-system, and speaks words of truth: ‘You beings should trust this Sūtra Praising Inconceivable Qualities, Guarded and Kept in Mind by All Buddhas.’

〔5 · The North〕（0347c06）Śāriputra! In the northern world there are the Buddha Blazing Shoulders, the Buddha Most Excellent Sound, the Buddha Hard to Thwart, the Buddha Sun-Born, and the Buddha Net-Brightness — such buddhas as these, as many as the sands of the Gaṅgā, each in his own land puts forth the mark of a broad, long tongue, covering over the three-thousandfold great-thousand world-system, and speaks words of truth: ‘You beings should trust this Sūtra Praising Inconceivable Qualities, Guarded and Kept in Mind by All Buddhas.’

〔6 · The Direction Below〕（0347c11）Śāriputra! In the world below there are the Buddha Lion, the Buddha Renown, the Buddha Name-Light, the Buddha Dharma, the Buddha Dharma-Banner, and the Buddha Upholder of the Dharma — such buddhas as these, as many as the sands of the Gaṅgā, each in his own land puts forth the mark of a broad, long tongue, covering over the three-thousandfold great-thousand world-system, and speaks words of truth: ‘You beings should trust this Sūtra Praising Inconceivable Qualities, Guarded and Kept in Mind by All Buddhas.’

〔7 · The Direction Above〕（0347c16）Śāriputra! In the world above there are the Buddha Brahmā-Voice, the Buddha King of Constellations, the Buddha Supreme Fragrance, the Buddha Fragrance-Light, the Buddha Great Blazing Shoulders, the Buddha Whose Body Is Adorned with Jewel-Flowers of Many Colours, the Buddha King of Sāla Trees, the Buddha Jewel-Flower Virtue, the Buddha Who Sees Every Meaning, and the Buddha Like Mount Sumeru — such buddhas as these, as many as the sands of the Gaṅgā, each in his own land puts forth the mark of a broad, long tongue, covering over the three-thousandfold great-thousand world-system, and speaks words of truth: ‘You beings should trust this Sūtra Praising Inconceivable Qualities, Guarded and Kept in Mind by All Buddhas.’

Kumārajīva’s translation, T12n0366, from “Śāriputra, what is your thought on this? Why is it named The Sūtra Guarded and Kept in Mind by All Buddhas?” to “you should all receive in faith my words and what all the buddhas have spoken.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · The question raised: the name of the sūtra〕（0348a07）Śāriputra, what is your thought on this? Why is this sūtra named The Sūtra Guarded and Kept in Mind by All Buddhas?

〔2 · General explanation: those who are guarded〕（0348a08）Śāriputra, if there are good men and good women who hear this sūtra and uphold it, and who hear the names of the buddhas —

〔3 · General explanation: receiving that guarding, and non-retrogression〕（0348a09）these good men and good women are all together guarded and kept in mind by all the buddhas, and all attain non-retrogression from unsurpassed perfect awakening (a Sanskrit term: “a” is “without,” “nuttara” is “above,” “saṃ” is “right,” “myak” is “equal,” “saṃ” is “right,” “bodhi” is “awakening”; taken together, unsurpassed, right and universal, right awakening).

〔4 · The concluding exhortation〕（0348a11）Therefore, Śāriputra, you should all receive in faith the words I have spoken, and what all the buddhas have spoken.

Kumārajīva’s translation, T12n0366, from “Śāriputra! If there are people who have already made the aspiration, who now make the aspiration, or who will make the aspiration” to the sūtra’s closing words, “made obeisance, and departed.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · Aspiration in the three times: the arising of the mind for birth in that land〕（0348a13）Śāriputra! If there are people who have already made the aspiration, who now make the aspiration, or who will make the aspiration, wishing to be born in the land of the Buddha Amitābha —

〔2 · The disclosure of its surpassing benefit〕（0348a14）all these persons attain non-retrogression with respect to unsurpassed perfect awakening,

〔3 · Placed within the three times〕（0348a15）and in that land they are either already born, or are now born, or will be born.

〔4 · The exhortation to be born in that land〕（0348a16）Therefore, Śāriputra! Good sons and good daughters, if they have trust, should make the aspiration to be born in that land.

〔5 · Those buddhas praise me〕（0348a18）Śāriputra! Just as I now praise the inconceivable merits of the buddhas, so those buddhas also praise my inconceivable merits, speaking these words:

〔6 · Praise of the difficult deed〕（0348a20）“The Buddha Śākyamuni (“Śākya” means in Chinese “able in benevolence,” and “Muni” means “still and silent”) is able to perform an exceedingly difficult and rare deed. In the land of Sahā (Sanskrit Sahā, meaning in Chinese “able to endure,” because the beings there can bear and endure every kind of suffering and distress), in the evil age of five turbidities — the turbidity of the aeon, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of lifespan — he has attained unsurpassed perfect awakening, and for the sake of beings he proclaims this Dharma which all the world finds hard to believe.”

〔7 · Our Buddha’s own declaration〕（0348a23）Śāriputra! Know that in the evil age of five turbidities I carry out this difficult deed, attain unsurpassed perfect awakening, and proclaim for all the world this Dharma hard to believe — this is exceedingly difficult!

〔8 · The transmission part〕（0348a26）When the Buddha had finished speaking this sūtra, Śāriputra and the bhikṣus, together with the gods, humans, asuras, and others of all the world, having heard what the Buddha had spoken, rejoiced and received it in faith, made obeisance to the Buddha, and departed.

Kumārajīva’s translation, T12n0366, at the end of the fascicle, from “The Buddha of Measureless Life spoke the Dhāraṇī for Birth in the Pure Land” to “The Sūtra Spoken by the Buddha on Amitābha, fascicle one.” This passage is not the scriptural text translated by Kumārajīva itself — the Taishō sets up a separate region for it here, and the Tang commentators do not explain it either. The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · The dhāraṇī’s title and the dhāraṇī〕（0348b02）「無量壽佛　說往生淨土呪：」— The Buddha of Measureless Life spoke the Dhāraṇī for Birth in the Pure Land:

南無阿彌多婆夜　哆他伽哆夜　哆地夜他　阿彌唎〔上聲〕都婆毘　阿彌唎哆　悉耽婆毘　阿彌唎哆　毘迦蘭哆　伽彌膩　伽伽那　抧多迦隸　莎婆訶

(The dhāraṇī is not translated — words of secret speech are kept character by character; the blank spaces between the syllables follow the form of the base text, they are not run together, and no Chinese sense is devised for them. 「〔上聲〕」 is an inline note present in the base text, marking the tone in which that character is read.)

〔2 · The benefit of reciting the dhāraṇī〕（0348b07）For one who recites this dhāraṇī, Amitābha Buddha dwells constantly above his crown, and after the end of his life he comes to birth in that land as a matter of course.

〔3 · Nāgārjuna’s dream〕（0348b09）The bodhisattva Nāgārjuna vowed to be born in Anyang (another name for the land of Ultimate Bliss), and in a dream he received this dhāraṇī.

〔4 · Transmission and the method of practice〕（0348b10）Tripiṭaka master Yeshe recited this dhāraṇī, and Dharma master Xiu of Tianping Monastery received this dhāraṇī orally from Tripiṭaka master Yeshe. That man said: “No scriptural text for it has come from abroad. The method for upholding this dhāraṇī is this: at each of the six periods of day and night, recite it twenty-one times; morning and evening rinse the mouth and chew a willow twig (an implement for cleaning the teeth in former times, and part of a monk’s daily use), light incense, kneel before the image, join the palms, and recite twenty-one times. Do so every day, and the four grave offences, the five heinous acts, and the ten evils will be extinguished, and the offence of slandering the Vaipulya scriptures will all be extinguished as well. In the present life one will not be harassed by any evil ghosts or spirits, and after the end of life one will come to birth in Amitābha’s land as a matter of course. How much more inconceivable, then, is the merit of upholding and reciting it day and night!”

〔5 · The end-of-fascicle title〕（0348b18）The Sūtra Spoken by the Buddha on Amitābha, fascicle one.