Read, reflect, pray

Amida Sutra

仏説阿弥陀経ぶっせつあみだきょう

A sutra in which Shakyamuni describes Amida Buddha and the Pure Land to Shariputra. The original-language reading follows the cited edition without mixing schools’ recitation forms.

English meaning and source text

Text size

English meaning

About this English rendering

This site’s English rendering of the Japanese meaning guide, aligned with this edition. It is separate from the source words for recitation and is not an official liturgy. Sacred sounds are explained where possible, not given speculative literal translations. Historical beliefs, royal authority, illness and protection claims belong to the text; they are not present-day judgments, medical advice or guarantees of results.

Section 1

Thus have I heard. Once the Buddha was in Shravasti,

at Jetavana, Anathapindika’s park, with a great community of 1,250 monastics.

All were great arhats free from affliction and well known: the elder Shariputra,

Maha Maudgalyayana, Mahakashyapa, Maha Katyayana,

Maha Kaushthila, Revata, Chulapanthaka,

Nanda, Ananda, Rahula,

Gavampati, Pindola Bharadvaja,

Kalodayin, Maha Kapphina, Bakkula,

Aniruddha, and other excellent disciples.

Also present were great bodhisattvas: Manjushri, prince of the Dharma,

Ajita, Gandhahastin, Nityodyukta,

and other excellent bodhisattvas, together with Shakra

and innumerable heavenly beings. Then the Buddha

addressed the elder Shariputra: ‘To the west of here, beyond a hundred thousand million Buddha lands,

there is a world called Utmost Bliss. In that land dwells a Buddha

named Amida, who is teaching even now. Shariputra,

why is that country called Utmost Bliss? Its inhabitants

have none of the various sufferings, but only abundant peace; therefore it is called Utmost Bliss.

Section 2

Furthermore, Shariputra, that land has sevenfold balustrades,

sevenfold ornamental nets, and seven rows of trees, all made of four kinds of jewels,

encircling the country. Thus it is called Utmost Bliss.

Furthermore, Shariputra, in that land are ponds made of seven treasures,

filled with water possessing eight excellent qualities. Their bottoms

are spread entirely with golden sand. Steps and paths along all four banks combine gold, silver, lapis lazuli,

and crystal. Above them stand lofty buildings, likewise adorned with gold, silver, lapis lazuli,

crystal, giant clam shell, red pearls, and agate.

Lotus blossoms in the ponds are as large as chariot wheels. Blue blossoms emit blue light,

yellow blossoms yellow light, red blossoms red light, and white blossoms white light.

They are ineffably excellent, fragrant, and pure. Shariputra, the land of Utmost Bliss

has accomplished such beauty through merit. Furthermore, Shariputra,

in that Buddha land heavenly music always plays and the ground is gold.

Six times through day and night, heavenly mandarava flowers rain down. Its inhabitants

always rise early, each gathering beautiful flowers in the folds of their robes,

and offer them to a hundred thousand million Buddhas in other directions. When mealtime comes,

they return to their own land to eat and practice walking meditation. Shariputra,

the land of Utmost Bliss has accomplished such beauty through merit.

Section 3

Furthermore, Shariputra, in that land there are always many marvelous,

varicolored birds: white waterbirds, peacocks, parrots, birds called shari,

sweet-voiced kalavinkas, and two-headed shared-life birds. These birds

sing gentle and beautiful sounds six times through day and night. Their voices widely expound

the five faculties and powers of trust, diligence, mindfulness, concentration, and wisdom; the seven awakening factors; and the noble eightfold path.

When the beings of that land hear these sounds,

all become mindful of Buddha, Dharma, and Sangha. Shariputra,

do not suppose these birds were actually born as birds through the results of offences. Why?

In that Buddha land there are no three painful realms of hell, hungry ghosts, and animals. Shariputra,

even the names of the three painful paths are absent; how much less could their realities exist there?

All these birds are freely manifested by Amida Buddha

to spread the voice of the teaching. Shariputra, in that Buddha land,

gentle breezes stir the jeweled rows of trees and ornamental nets,

producing wondrous sounds, as if hundreds of thousands of instruments played together.

All who hear them naturally become mindful of Buddha, Dharma,

and Sangha. Shariputra, that Buddha land

has accomplished such beauty through merit. Shariputra,

what do you think? Why is that Buddha called Amida?

Section 4

Shariputra, that Buddha’s light is immeasurable, illuminating lands in every direction

without obstruction. Therefore he is called Amida. Furthermore, Shariputra,

the life of that Buddha and the lives of its inhabitants extend through boundless, endless,

countless kalpas. Therefore he is called Amida. Shariputra,

ten kalpas have already passed since Amida became a Buddha.

Furthermore, Shariputra, that Buddha has immeasurably many disciples who hear and practice the teaching,

all arhats, beyond calculation.

The bodhisattvas are likewise innumerable. Shariputra,

that Buddha land has accomplished such beauty through merit.

Furthermore, Shariputra, those born in Utmost Bliss

are all irreversible on the path of awakening. Many are bodhisattvas who will become Buddhas in their next life,

so numerous that calculation cannot establish their number.

They can only be described as immeasurable, boundless, incalculable.

The form 阿僧祇劫説 occurs in the adopted edition and Enryūji’s published Classical Chinese. Here it is rendered in relation to the preceding numbers of beings, as a multitude beyond ordinary calculation.

Shariputra, those who hear this should arouse the aspiration

to be born in that land. Why? Because there

they can meet such excellent good people together in one place. Shariputra,

one cannot be born there through only a few good roots or fortunate conditions.

Shariputra, if good men or good women

Section 5

hear of Amida Buddha and retain his name for one day,

two days, three days, four days,

five days, six days, or seven days,

single-heartedly and without distraction, then as their life approaches its end Amida Buddha,

together with the holy assembly, appears before them. When they die,

their hearts are not confused, and immediately they can be born

in Amida Buddha’s land of Utmost Bliss. Shariputra, seeing this benefit,

I speak these words. Those who hear this teaching

should arouse the aspiration to be born in that land. Shariputra,

just as I now praise Amida Buddha’s inconceivable merit,

in the eastern worlds there are Buddhas such as 阿閦鞞仏 and 須弥相仏,

大須弥仏, 須弥光仏, and 妙音仏,

as numerous as the Ganges sands. In their respective lands,

they extend broad, long tongues covering the immense three-thousandfold universe

The broad, long tongue is described as a mark of the truthfulness of the Buddha’s words.

and speak truthful words: “People, trust this sutra praising inconceivable merit,

protected and held in mind by all Buddhas.”

Shariputra, in the southern worlds there are 日月灯仏,

名聞光仏, 大焰肩仏, 須弥灯仏,

Section 6

無量精進仏, and other Buddhas as numerous as the Ganges sands.

In their respective lands they extend broad, long tongues, covering

the entire three-thousandfold universe, and speak truthful words: “People,

trust this sutra praising inconceivable merit,

protected and held in mind by all Buddhas.” Shariputra, in the western worlds there are

無量寿仏, 無量相仏, 無量幢仏,

大光仏, 大明仏, 宝相仏,

浄光仏, and other Buddhas as numerous as the Ganges sands.

In their respective lands they extend broad, long tongues, covering

the entire three-thousandfold universe, and speak truthful words: “People,

trust this sutra praising inconceivable merit,

protected and held in mind by all Buddhas.” Shariputra, in the northern worlds there are

焰肩仏, 最勝音仏, 難沮仏,

日生仏, 網明仏, and others,

Buddhas as numerous as the Ganges sands. In their respective lands they extend broad, long tongues,

covering the entire three-thousandfold universe, and speak truthful words:

“People, trust this sutra praising inconceivable merit,

protected and held in mind by all Buddhas.” Shariputra,

Section 7

in the worlds below there are 師子仏, 名聞仏,

名光仏, 達摩仏, 法幢仏,

持法仏, and other Buddhas as numerous as the Ganges sands.

In their respective lands they extend broad, long tongues, covering

the entire three-thousandfold universe, and speak truthful words: “People,

trust this sutra praising inconceivable merit,

protected and held in mind by all Buddhas.” Shariputra, in the worlds above there are

梵音仏, 宿王仏, 香上仏,

香光仏, 大焰肩仏, 雑色宝華厳身仏,

娑羅樹王仏, 宝華徳仏, 見一切義仏,

如須弥山仏, and other Buddhas as numerous as the Ganges sands.

In their respective lands they extend broad, long tongues, covering

the entire three-thousandfold universe, and speak truthful words: “People,

trust this sutra praising inconceivable merit,

protected and held in mind by all Buddhas.” Shariputra, what do you think?

Why is it called “the sutra protected and held in mind by all Buddhas”?

Shariputra, if good men or good women

hear the names of the Buddhas taught here and the name of this sutra,

Section 8

those good men and women are all protected

and held in mind together by all Buddhas, attaining irreversibility

from unsurpassed complete awakening. Therefore, Shariputra, all of you

should trust and receive my words and those of the Buddhas. Shariputra,

those who have already aspired, now aspire,

or will aspire to birth in Amida Buddha’s land

all attain irreversibility from unsurpassed complete awakening.

They have already been born there, are now being born there,

or will be born there. Therefore, Shariputra, good men

and good women who have trust should arouse the aspiration

to be born in that land. Shariputra, just as I now

praise the Buddhas’ inconceivable merit, those Buddhas also

praise my inconceivable merit, saying:

“Shakyamuni Buddha

has well accomplished something exceedingly difficult

and rare. In this Saha world, this evil age of five defilements,

amid the defilement of the age, views, afflictions,

beings, and lifespan, he attained unsurpassed

Section 9

complete awakening and taught people this teaching

that the entire world finds difficult to trust.” Shariputra, know that I,

in this evil age of five defilements, performed this difficult deed, attaining unsurpassed

complete awakening and teaching all the world this hard-to-believe Dharma.

This is truly difficult.’ When the Buddha had finished the sutra, Shariputra,

the monastics, and the heavenly beings, humans, asuras, and others of all worlds

rejoiced at what the Buddha had taught, trusted and received it, bowed, and departed.

The sutra of Amida Buddha, spoken by the Buddha.

Source text and reading aid

Roman letters are provided for every line of this source text.

How to use the Roman letters

Roman letters follow the kana displayed in this site’s Japanese reader; some readings are editorial additions documented on the Japanese page. These are a reading aid, not restored Sanskrit or a recording of a temple’s chanting. Historical spellings (such as wo, wi, we and ha used as a particle) are kept. Double vowels and repeated vowels mark the written kana; rhythm and pronunciation can differ by tradition.

You can simply read the meaning or sit quietly. No recitation is required. For a temple or shrine’s own recitation, follow that tradition’s published guidance.

1

如是我聞（にょーぜーがーもん）一時（いちじー）仏在舎衛国（ぶつざいしゃーえーこく）

nyoozeegaamon ichijii butsuzaishaaeekoku

祇樹給孤独園（ぎーじゅーぎっこーどくおん）与大比丘衆（よーだいびーくーしゅー）千二百五十人俱（せんにーひゃくごーじゅうにんくー）

giijuugikkoodokuon yoodaibiikuushuu senniihyakugoojuuninkuu

皆是大阿羅漢（かいぜーだいあーらーかん）衆所知識（しゅーしょーちーしき）長老舎利弗（ちょうろうしゃーりーほつ）

kaizeedaiaaraakan shuushoochiishiki chouroushaariihotsu

摩訶目犍連（まーかーもっけんれん）摩訶迦葉（まーかーかーしょう）摩訶迦旃延（まーかーかーせんねん）

maakaamokkenren maakaakaashou maakaakaasennen

摩訶俱絺羅（まーかーくーちーらー）離婆多（りーはーだー）周利槃陀伽（しゅうりーはんだーかー）

maakaakuuchiiraa riihaadaa shuuriihandaakaa

難陀（なんだー）阿難陀（あーなんだー）羅睺羅（らーごうらー）

nandaa aanandaa raagouraa

憍梵波提（きょうぼんはーだい）賓頭盧（びんずーるー）頗羅堕（はーらーだー）

kyoubonhaadai binzuuruu haaraadaa

迦留陀夷（かーるーだーいー）摩訶劫賓那（まーかーこうひんなー）薄拘羅（はーくーらー）

kaaruudaaii maakaakouhinnaa haakuuraa

阿㝹楼駄（あーぬーるーだー）如是等（にょーぜーとー）諸大弟子（しょーだいでーしー）

aanuuruudaa nyoozeetoo shoodaideeshii

幷諸菩薩（びょーしょーぼーさつ）摩訶薩（まーかーさつ）文殊師利法王子（もんじゅーしーりーほうおうじー）

byooshooboosatsu maakaasatsu monjuushiiriihououjii

阿逸多菩薩（あーいったーぼーさつ）乾陀訶提菩薩（けんだーかーだいぼーさつ）常精進菩薩（じょうしょうじんぼーさつ）

aaittaaboosatsu kendaakaadaiboosatsu joushoujinboosatsu

与如是等（よーにょーぜーとう）諸大菩薩（しょーだいぼーさつ）及釈提桓因等（ぎゅうしゃくだいかんにんとう）

yoonyoozeetou shoodaiboosatsu gyuushakudaikannintou

無量諸天（むーりょうしょーてん）大衆俱（だいしゅうくー）爾時仏告（にーじーぶつごう）

muuryoushooten daishuukuu niijiibutsugou

長老舎利弗（ちょうろうしゃーりーほつ）従是西方（じゅーぜーさいほう）過十万億仏土（かーじゅうまんのくぶつどー）

chouroushaariihotsu juuzeesaihou kaajuumannokubutsudoo

有世界（うーせーかい）名曰極楽（みょうわつごくらく）其土有仏（ごーどーうーぶつ）

uuseekai myouwatsugokuraku goodoouubutsu

号阿弥陀（ごうあーみーだー）今現在説法（こんげんざいせっぽう）舎利弗（しゃーりーほつ）

gouaamiidaa kongenzaiseppou shaariihotsu

彼土何故（ひーどーがーこー）名為極楽（みょういーごくらく）其国衆生（ごーこくしゅーじょう）

hiidoogaakoo myouiigokuraku gookokushuujou

無有衆苦（むーうーしゅーくー）但受諸楽（たんじゅーしょーらく）故名極楽（こーみょうごくらく）

muuuushuukuu tanjuushooraku koomyougokuraku

2

又舎利弗（うーしゃーりーほつ）極楽国土（ごくらっこくどー）七重欄楯（しちじゅうらんじゅん）

uushaariihotsu gokurakkokudoo shichijuuranjun

七重羅網（しちじゅうらーもう）七重行樹（しちじゅうごうじゅー）皆是四宝（かいぜーしーほう）

shichijuuraamou shichijuugoujuu kaizeeshiihou

周帀囲繞（しゅうそういーにょう）是故彼国（ぜーこーひーこく）名曰極楽（みょうわつごくらく）

shuusouiinyou zeekoohiikoku myouwatsugokuraku

又舎利弗（うーしゃーりーほつ）極楽国土（ごくらっこくどー）有七宝池（うーしっぽうちー）

uushaariihotsu gokurakkokudoo uushippouchii

八功徳水（はっくーどくすい）充満其中（じゅうまんごーちゅう）池底純以（ちーていじゅんにー）

hakkuudokusui juumangoochuu chiiteijunnii

金沙布地（こんしゃーふーじー）四辺階道（しーへんかいどう）金銀瑠璃（こんごんるーりー）

konshaafuujii shiihenkaidou kongonruurii

玻瓈合成（はーりーごうじょう）上有楼閣（じょううーろうかく）亦以金銀瑠璃（やくいーこんごんるーりー）

haariigoujou jouuuroukaku yakuiikongonruurii

玻瓈硨磲（はーりーしゃーこー）赤珠碼瑙（しゃくしゅーめーのう）而厳飾之（にーごんじきしー）

haariishaakoo shakushuumeenou niigonjikishii

池中蓮華（ちーちゅうれんげー）大如車輪（だいにょーしゃーりん）青色青光（しょうしきしょうこう）

chiichuurengee dainyooshaarin shoushikishoukou

黄色黄光（おうしきおうこう）赤色赤光（しゃくしきしゃっこう）白色白光（びゃくしきびゃっこう）

oushikioukou shakushikishakkou byakushikibyakkou

微妙香潔（みーみょうこうけつ）舎利弗（しゃーりーほつ）極楽国土（ごくらっこくどー）

miimyoukouketsu shaariihotsu gokurakkokudoo

成就如是（じょうじゅーにょーぜー）功徳荘厳（くーどくしょうごん）又舎利弗（うーしゃーりーほつ）

joujuunyoozee kuudokushougon uushaariihotsu

彼仏国土（ひーぶっこくどー）常作天楽（じょうさーてんがく）黄金為地（おうごんいーじー）

hiibukkokudoo jousaatengaku ougon'iijii

昼夜六時（ちゅうやーろくじー）而雨曼陀羅華（にーうーまんだーらーけー）其国衆生（ごーこくしゅーじょう）

chuuyaarokujii niiuumandaaraakee gookokushuujou

常以清旦（じょういーしょうたん）各以衣裓（かくいーえーこく）盛衆妙華（じょうしゅうみょうけー）

jouiishoutan kakuiieekoku joushuumyoukee

供養他方（くーようたーほう）十万億仏（じゅうまんのくぶつ）即以食時（そくいーじきじー）

kuuyoutaahou juumannokubutsu sokuiijikijii

還到本国（げんとうほんごく）飯食経行（ぼんじききょうぎょう）舎利弗（しゃーりーほつ）

gentouhongoku bonjikikyougyou shaariihotsu

極楽国土（ごくらっこくどー）成就如是（じょうじゅーにょーぜー）功徳荘厳（くーどくしょうごん）

gokurakkokudoo joujuunyoozee kuudokushougon

3

復次舎利弗（ぶーしーしゃーりーほつ）彼国常有（ひーこくじょううー）種種奇妙（しゅーじゅーきーみょう）

buushiishaariihotsu hiikokujouuu shuujuukiimyou

雑色之鳥（ざっしきしーちょう）白鵠孔雀（びゃっこっくーじゃく）鸚鵡舎利（おうむーしゃーりー）

zasshikishiichou byakkokkuujaku oumuushaarii

迦陵頻伽（かーりょうびんがー）共命之鳥（ぐーみょうしーちょう）是諸衆鳥（ぜーしょーしゅーちょう）

kaaryoubingaa guumyoushiichou zeeshooshuuchou

昼夜六時（ちゅうやーろくじー）出和雅音（しゅつわーげーおん）其音演暢（ごーおんえんちょう）

chuuyaarokujii shutsuwaageeon gooon'enchou

五根五力（ごーこんごーりき）七菩提分（しちぼーだいぶん）八聖道分（はっしょうどうぶん）

gookongooriki shichiboodaibun hasshoudoubun

如是等法（にょーぜーとうほう）其土衆生（ごーどーしゅーじょう）聞是音已（もんぜーおんにー）

nyoozeetouhou goodooshuujou monzeeonnii

皆悉念仏（かいしつねんぶつ）念法念僧（ねんぽうねんそう）舎利弗（しゃーりーほつ）

kaishitsunenbutsu nenpounensou shaariihotsu

汝勿謂此鳥（にょーもついーしーちょう）実是罪報所生（じつぜーざいほうしょーしょう）所以者何（しょいーしゃーがー）

nyoomotsuiishiichou jitsuzeezaihoushooshou shoiishaagaa

彼仏国土（ひーぶっこくどー）無三悪趣（むーさんなくしゅー）舎利弗（しゃーりーほつ）

hiibukkokudoo muusannakushuu shaariihotsu

其仏国土（ごーぶっこくどー）尚無三悪道之名（しょうむーさんなくどうしーみょう）何況有実（がーきょううーじつ）

goobukkokudoo shoumuusannakudoushiimyou gaakyouuujitsu

是諸衆鳥（ぜーしょーしゅーちょう）皆是阿弥陀仏（かいぜーあーみーだーぶつ）欲令法音宣流（よくりょうほうおんせんるー）

zeeshooshuuchou kaizeeaamiidaabutsu yokuryouhouonsenruu

変化所作（へんげーしょーさー）舎利弗（しゃーりーほつ）彼仏国土（ひーぶっこくどー）

hengeeshoosaa shaariihotsu hiibukkokudoo

微風吹動（みーふうすいどう）諸宝行樹（しょーほうごうじゅー）及宝羅網（ぎゅうほうらーもう）

miifuusuidou shoohougoujuu gyuuhouraamou

出微妙音（しゅつみーみょうおん）譬如百千種楽（ひーにょーひゃくせんじゅーがく）同時俱作（どうじーくーさー）

shutsumiimyouon hiinyoohyakusenjuugaku doujiikuusaa

聞是音者（もんぜーおんしゃー）皆自然生（かいじーねんじょう）念仏念法（ねんぶつねんぽう）

monzeeonshaa kaijiinenjou nenbutsunenpou

念僧之心（ねんそうしーしん）舎利弗（しゃーりーほつ）其仏国土（ごーぶっこくどー）

nensoushiishin shaariihotsu goobukkokudoo

成就如是（じょーうじゅーにょーぜー）功徳荘厳（くどーくしょうごん）舎利弗（しゃーりーほーつ）

jooujuunyoozee kudookushougon shaariihootsu

於汝意云何（おーにょーいーうんがー）彼仏何故（ひーぶつがーこー）号阿弥陀（ごうあーみーだー）

oonyooiiungaa hiibutsugaakoo gouaamiidaa

4

舎利弗（しゃーりーほつ）彼仏光明無量（ひーぶっこうみょうむーりょう）照十方国（しょうじっぽうこく）

shaariihotsu hiibukkoumyoumuuryou shoujippoukoku

無所障礙（むーしょーしょうげー）是故号為阿弥陀（ぜーこーごういーあーみーだー）又舎利弗（うーしゃーりーほつ）

muushooshougee zeekoogouiiaamiidaa uushaariihotsu

彼仏寿命（ひーぶつじゅーみょう）及其人民（ぎゅうごーにんみん）無量無辺（むーりょうむーへん）

hiibutsujuumyou gyuugooninmin muuryoumuuhen

阿僧祇劫（あーそうぎーこう）故名阿弥陀（こーみょうあーみーだー）舎利弗（しゃーりーほつ）

aasougiikou koomyouaamiidaa shaariihotsu

阿弥陀仏（あーみーだーぶつ）成仏已来（じょうぶついーらい）於今十劫（おーこんじっこう）

aamiidaabutsu joubutsuiirai ookonjikkou

又舎利弗（うーしゃーりーほつ）彼仏有無量無辺（ひーぶつうーむーりょうむーへん）声聞弟子（しょうもんでーしー）

uushaariihotsu hiibutsuuumuuryoumuuhen shoumondeeshii

皆阿羅漢（かいあーらーかん）非是算数（ひーぜーさんじゅー）之所能知（しーしょーのうちー）

kaiaaraakan hiizeesanjuu shiishoonouchii

諸菩薩衆（しょーぼーさっしゅー）亦復如是（やくぶーにょーぜー）舎利弗（しゃーりーほつ）

shooboosasshuu yakubuunyoozee shaariihotsu

彼仏国土（ひーぶっこくどー）成就如是（じょうじゅーにょーぜー）功徳荘厳（くーどくしょうごん）

hiibukkokudoo joujuunyoozee kuudokushougon

又舎利弗（うーしゃーりーほつ）極楽国土（ごくらっこくどー）衆生生者（しゅーじょうしょうじゃー）

uushaariihotsu gokurakkokudoo shuujoushoujaa

皆是阿鞞跋致（かいぜーあーびーばっちー）其中多有（ごーちゅうたーうー）一生補処（いっしょうふーしょー）

kaizeeaabiibatchii goochuutaauu isshoufuushoo

其数甚多（ごーしゅーじんたー）非是算数（ひーぜーさんじゅー）所能知之（しょーのうちーしー）

gooshuujintaa hiizeesanjuu shoonouchiishii

但可以（たんかーいー）無量無辺（むーりょうむーへん）阿僧祇劫説（あーそうぎーこうせつ）

tankaaii muuryoumuuhen aasougiikousetsu

舎利弗（しゃーりーほつ）衆生聞者（しゅーじょうもんじゃー）応当発願（おうとうほつがん）

shaariihotsu shuujoumonjaa outouhotsugan

願生彼国（がんしょうひーこく）所以者何（しょーいーしゃーがー）得与如是（とくよーにょーぜー）

ganshouhiikoku shooiishaagaa tokuyoonyoozee

諸上善人（しょーじょうぜんにん）俱会一処（くーえーいーしょー）舎利弗（しゃーりーほつ）

shoojouzennin kuueeiishoo shaariihotsu

不可以少善根（ふーかーいーしょうぜんごん）福徳因縁（ふくとくいんねん）得生彼国（とくしょうひーこく）

fuukaaiishouzengon fukutokuinnen tokushouhiikoku

舎利弗（しゃーりーほつ）若有善男子（にゃくうーぜんなんしー）善女人（ぜんにょーにん）

shaariihotsu nyakuuuzennanshii zennyoonin

5

聞説阿弥陀仏（もんぜつあーみーだーぶつ）執持名号（しゅうじーみょうごう）若一日（にゃーくーいちにち）

monzetsuaamiidaabutsu shuujiimyougou nyaakuuichinichi

若二日（にゃーくーにーにち）若三日（にゃーくーさんにち）若四日（にゃーくーしーにち）

nyaakuuniinichi nyaakuusannichi nyaakuushiinichi

若五日（にゃーくーごーにち）若六日（にゃーくーろくにち）若七日（にゃーくーしちにち）

nyaakuugoonichi nyaakuurokunichi nyaakuushichinichi

一心不乱（いっしんふーらん）其人臨命終時（ごーにんりんみょうじゅうじー）阿弥陀仏（あーみーだーぶつ）

isshinfuuran gooninrinmyoujuujii aamiidaabutsu

与諸聖衆（よーしょーしょうじゅー）現在其前（げんざいごーぜん）是人終時（ぜーにんじゅうじー）

yooshooshoujuu genzaigoozen zeeninjuujii

心不顚倒（しんぷーてんどう）即得往生（そくとくおうじょう）阿弥陀仏（あーみーだーぶつ）

shinpuutendou sokutokuoujou aamiidaabutsu

極楽国土（ごくらっこくどー）舎利弗（しゃーりーほつ）我見是利（がーけんぜーりー）

gokurakkokudoo shaariihotsu gaakenzeerii

故説此言（こーせっしーごん）若有衆生（にゃくうーしゅーじょう）聞是説者（もんぜーせっしゃー）

koosesshiigon nyakuuushuujou monzeesesshaa

応当発願（おうとうほつがん）生彼国土（しょうひーこくどー）舎利弗（しゃーりーほつ）

outouhotsugan shouhiikokudoo shaariihotsu

如我今者（にょーがーこんじゃー）讃歎阿弥陀仏（さんだんあーみーだーぶつ）不可思議功徳（ふーかーしーぎーくーどく）

nyoogaakonjaa sandan'aamiidaabutsu fuukaashiigiikuudoku

東方亦有（とうぼうやくうー）阿閦鞞仏（あーしゅくびーぶつ）須弥相仏（しゅーみーそうぶつ）

toubouyakuuu aashukubiibutsu shuumiisoubutsu

大須弥仏（だいしゅーみーぶつ）須弥光仏（しゅーみーこうぶつ）妙音仏（みょうおんぶつ）

daishuumiibutsu shuumiikoubutsu myouonbutsu

如是等（にょーぜーとう）恒河沙数諸仏（ごうがーしゃーしゅーしょーぶつ）各於其国（かくおーごーこく）

nyoozeetou gougaashaashuushoobutsu kakuoogookoku

出広長舌相（しゅっこうじょうぜっそう）徧覆三千（へんぷーさんぜん）大千世界（だいせんせーかい）

shukkoujouzessou henpuusanzen daisenseekai

説誠実言（せつじょうじつごん）汝等衆生（にょーとうしゅーじょう）当信是称讃（とうしんぜーしょうさん）

setsujoujitsugon nyootoushuujou toushinzeeshousan

不可思議功徳（ふーかーしーぎーくーどく）一切諸仏（いっさいしょーぶつ）所護念経（しょーごーねんぎょう）

fuukaashiigiikuudoku issaishoobutsu shoogoonengyou

舎利弗（しゃーりーほつ）南方世界（なんぼうせーかい）有日月灯仏（うーにちがっとうぶつ）

shaariihotsu nanbouseekai uunichigattoubutsu

名聞光仏（みょうもんこうぶつ）大焰肩仏（だいえんけんぶつ）須弥灯仏（しゅーみーとうぶつ）

myoumonkoubutsu daienkenbutsu shuumiitoubutsu

6

無量精進仏（むーりょうしょうじんぶつ）如是等（にょーぜーとう）恒河沙数諸仏（ごうがーしゃーしゅーしょーぶつ）

muuryoushoujinbutsu nyoozeetou gougaashaashuushoobutsu

各於其国（かくおーごーこく）出広長舌相（しゅっこうじょうぜっそう）徧覆三千（へんぷーさんぜん）

kakuoogookoku shukkoujouzessou henpuusanzen

大千世界（だいせんせーかい）説誠実言（せつじょうじつごん）汝等衆生（にょーとうしゅーじょう）

daisenseekai setsujoujitsugon nyootoushuujou

当信是称讃（とうしんぜーしょうさん）不可思議功徳（ふーかーしーぎーくーどく）一切諸仏（いっさいしょーぶつ）

toushinzeeshousan fuukaashiigiikuudoku issaishoobutsu

所護念経（しょーごーねんぎょう）舎利弗（しゃーりーほつ）西方世界（さいほうせーかい）

shoogoonengyou shaariihotsu saihouseekai

有無量寿仏（うーむーりょうじゅーぶつ）無量相仏（むーりょうそうぶつ）無量幢仏（むーりょうどうぶつ）

uumuuryoujuubutsu muuryousoubutsu muuryoudoubutsu

大光仏（だいこうぶつ）大明仏（だいみょうぶつ）宝相仏（ほうそうぶつ）

daikoubutsu daimyoubutsu housoubutsu

浄光仏（じょうこうぶつ）如是等（にょーぜーとう）恒河沙数諸仏（ごうがーしゃーしゅーしょーぶつ）

joukoubutsu nyoozeetou gougaashaashuushoobutsu

各於其国（かくおーごーこく）出広長舌相（しゅっこうじょうぜっそう）徧覆三千（へんぷーさんぜん）

kakuoogookoku shukkoujouzessou henpuusanzen

大千世界（だいせんせーかい）説誠実言（せつじょうじつごん）汝等衆生（にょーとうしゅーじょう）

daisenseekai setsujoujitsugon nyootoushuujou

当信是称讃（とうしんぜーしょうさん）不可思議功徳（ふーかーしーぎーくーどく）一切諸仏（いっさいしょーぶつ）

toushinzeeshousan fuukaashiigiikuudoku issaishoobutsu

所護念経（しょーごーねんぎょう）舎利弗（しゃーりーほつ）北方世界（ほっぽうせーかい）

shoogoonengyou shaariihotsu hoppouseekai

有焰肩仏（うーえんけんぶつ）最勝音仏（さいしょうおんぶつ）難沮仏（なんそーぶつ）

uuenkenbutsu saishouonbutsu nansoobutsu

日生仏（にっしょうぶつ）網明仏（もうみょうぶつ）如是等（にょーぜーとう）

nisshoubutsu moumyoubutsu nyoozeetou

恒河沙数諸仏（ごうがーしゃーしゅーしょーぶつ）各於其国（かくおーごーこく）出広長舌相（しゅっこうじょうぜっそう）

gougaashaashuushoobutsu kakuoogookoku shukkoujouzessou

徧覆三千（へんぷーさんぜん）大千世界（だいせんせーかい）説誠実言（せつじょうじつごん）

henpuusanzen daisenseekai setsujoujitsugon

汝等衆生（にょーとうしゅーじょう）当信是称讃（とうしんぜーしょうさん）不可思議功徳（ふーかーしーぎーくーどく）

nyootoushuujou toushinzeeshousan fuukaashiigiikuudoku

一切諸仏（いっさいしょーぶつ）所護念経（しょーごーねんぎょう）舎利弗（しゃーりーほつ）

issaishoobutsu shoogoonengyou shaariihotsu

7

下方世界（げーほうせーかい）有師子仏（うーしーしーぶつ）名聞仏（みょうもんぶつ）

geehouseekai uushiishiibutsu myoumonbutsu

名光仏（みょうこうぶつ）達摩仏（だつまーぶつ）法幢仏（ほうどうぶつ）

myoukoubutsu datsumaabutsu houdoubutsu

持法仏（じーほうぶつ）如是等（にょーぜーとう）恒河沙数諸仏（ごうがーしゃーしゅーしょーぶつ）

jiihoubutsu nyoozeetou gougaashaashuushoobutsu

各於其国（かくおーごーこく）出広長舌相（しゅっこうじょうぜっそう）徧覆三千（へんぷーさんぜん）

kakuoogookoku shukkoujouzessou henpuusanzen

大千世界（だいせんせーかい）説誠実言（せつじょうじつごん）汝等衆生（にょーとうしゅーじょう）

daisenseekai setsujoujitsugon nyootoushuujou

当信是称讃（とうしんぜーしょうさん）不可思議功徳（ふーかーしーぎーくーどく）一切諸仏（いっさいしょーぶつ）

toushinzeeshousan fuukaashiigiikuudoku issaishoobutsu

所護念経（しょーごーねんぎょう）舎利弗（しゃーりーほつ）上方世界（じょうほうせーかい）

shoogoonengyou shaariihotsu jouhouseekai

有梵音仏（うーぼんのんぶつ）宿王仏（しゅくおうぶつ）香上仏（こうじょうぶつ）

uubonnonbutsu shukuoubutsu koujoubutsu

香光仏（こうこうぶつ）大焰肩仏（だいえんけんぶつ）雑色宝華厳身仏（ざっしきほうけーごんしんぶつ）

koukoubutsu daienkenbutsu zasshikihoukeegonshinbutsu

娑羅樹王仏（しゃーらーじゅーおうぶつ）宝華徳仏（ほうけーとくぶつ）見一切義仏（けんいっさいぎーぶつ）

shaaraajuuoubutsu houkeetokubutsu ken'issaigiibutsu

如須弥山仏（にょーしゅーみーせんぶつ）如是等（にょーぜーとう）恒河沙数諸仏（ごうがーしゃーしゅーしょーぶつ）

nyooshuumiisenbutsu nyoozeetou gougaashaashuushoobutsu

各於其国（かくおーごーこく）出広長舌相（しゅっこうじょうぜっそう）徧覆三千（へんぷーさんぜん）

kakuoogookoku shukkoujouzessou henpuusanzen

大千世界（だいせんせーかい）説誠実言（せつじょうじつごん）汝等衆生（にょーとうしゅーじょう）

daisenseekai setsujoujitsugon nyootoushuujou

当信是称讃（とうしんぜーしょうさん）不可思議功徳（ふーかーしーぎーくーどく）一切諸仏（いっさいしょーぶつ）

toushinzeeshousan fuukaashiigiikuudoku issaishoobutsu

所護念経（しょーごーねんぎょう）舎利弗（しゃーりーほつ）於汝意云何（おーにょーいーうんがー）

shoogoonengyou shaariihotsu oonyooiiungaa

何故名為（がーこーみょういー）一切諸仏（いっさいしょーぶつ）所護念経（しょーごーねんぎょう）

gaakoomyouii issaishoobutsu shoogoonengyou

舎利弗（しゃーりーほつ）若有善男子（にゃくうーぜんなんしー）善女人（ぜんにょーにん）

shaariihotsu nyakuuuzennanshii zennyoonin

聞是諸仏（もんぜーしょーぶつ）所説名（しょーせつみょう）及経名者（ぎゅうきょうみょうしゃー）

monzeeshoobutsu shoosetsumyou gyuukyoumyoushaa

8

是諸善男子（ぜーしょーぜんなんしー）善女人（ぜんにょーにん）皆為一切諸仏（かいいーいっさいしょーぶつ）

zeeshoozennanshii zennyoonin kaiiiissaishoobutsu

共所護念（ぐーしょーごーねん）皆得不退転（かいとくふーたいてん）於阿耨多羅（おーあーのくたーらー）

guushoogoonen kaitokufuutaiten ooaanokutaaraa

三藐三菩提（さんみゃくさんぼーだい）是故舎利弗（ぜーこーしゃーりーほつ）汝等皆当（にょーとうかいとう）

sanmyakusanboodai zeekooshaariihotsu nyootoukaitou

信受我語（しんじゅーがーごー）及諸仏所説（ぎゅうしょーぶっしょーせつ）舎利弗（しゃーりーほつ）

shinjuugaagoo gyuushoobusshoosetsu shaariihotsu

若有人（にゃくうーにん）已発願（いーほつがん）今発願（こんぽつがん）

nyakuuunin iihotsugan konpotsugan

当発願（とうほつがん）欲生阿弥陀仏国者（よくしょうあーみーだーぶっこくしゃー）是諸人等（ぜーしょーにんとう）

touhotsugan yokushouaamiidaabukkokushaa zeeshoonintou

皆得不退転（かいとくふーたいてん）於阿耨多羅（おーあーのくたーらー）三藐三菩提（さんみゃくさんぼーだい）

kaitokufuutaiten ooaanokutaaraa sanmyakusanboodai

於彼国土（おーひーこくどー）若已生（にゃくいーしょう）若今生（にゃっこんじょう）

oohiikokudoo nyakuiishou nyakkonjou

若当生（にゃくとうしょう）是故舎利弗（ぜーこーしゃーりーほつ）諸善男子（しょーぜんなんしー）

nyakutoushou zeekooshaariihotsu shoozennanshii

善女人（ぜんにょーにん）若有信者（にゃくうーしんじゃー）応当発願（おうとうほつがん）

zennyoonin nyakuuushinjaa outouhotsugan

生彼国土（しょうひーこくどー）舎利弗（しゃーりーほつ）如我今者（にょーがーこんじゃー）

shouhiikokudoo shaariihotsu nyoogaakonjaa

称讃諸仏（しょさんしょーぶつ）不可思議功徳（ふーかーしーぎーくーどく）彼諸仏等（ひーしょーぶっとう）

shosanshoobutsu fuukaashiigiikuudoku hiishoobuttou

亦称説我（やくしょうせつがー）不可思議功徳（ふーかーしーぎーくーどく）而作是言（にーさーぜーごん）

yakushousetsugaa fuukaashiigiikuudoku niisaazeegon

釈（しゃー）迦（かー）牟（むー）

shaa kaa muu

尼（にー）仏（ぶつ）能為甚難（のういーじんなん）

nii butsu nouiijinnan

希有之事（けーうーしーじー）能於娑婆国土（のうおーしゃーばーこくどー）五濁悪世（ごーじょくあくせー）

keeuushiijii nouooshaabaakokudoo goojokuakusee

劫濁（こうじょく）見濁（けんじょく）煩悩濁（ぼんのうじょく）

koujoku kenjoku bonnoujoku

衆生濁（しゅーじょうじょく）命濁中（みょうじょくちゅう）得阿耨多羅（とくあーのくたーらー）

shuujoujoku myoujokuchuu tokuaanokutaaraa

9

三藐三菩提（さんみゃくさんぼーだい）為諸衆生（いーしょーしゅーじょう）説是一切世間（せつぜーいっさいせーけん）

sanmyakusanboodai iishooshuujou setsuzeeissaiseeken

難信之法（なんしんしーほう）舎利弗（しゃーりーほつ）当知我於（とうちーがーおー）

nanshinshiihou shaariihotsu touchiigaaoo

五濁悪世（ごーじょくあくせー）行此難事（ぎょうしーなんじー）得阿耨多羅（とくあーのくたーらー）

goojokuakusee gyoushiinanjii tokuaanokutaaraa

三藐三菩提（さんみゃくさんぼーだい）為一切世間（いーいっさいせーけん）説此難信之法（せっしーなんしんしーほう）

sanmyakusanboodai iiissaiseeken sesshiinanshinshiihou

是為甚難（ぜーいーじんなん）仏説此経已（ぶっせっしーきょういー）舎利弗（しゃーりーほつ）

zeeiijinnan bussesshiikyouii shaariihotsu

及諸比丘（ぎゅうしょーびーくー）一切世間（いっさいせーけん）天人阿修羅等（てんにんあーしゅーらーとう）

gyuushoobiikuu issaiseeken tennin'aashuuraatou

聞仏所説（もんぶっしょーせつ）歓喜信受（かんぎーしんじゅー）作礼而去（さーらいにーこー）

monbusshoosetsu kangiishinjuu saarainiikoo

仏説阿弥陀経（ぶっせつあみだきょう）

bussetsuamidakyou

Connected kami and buddhas

These connections include figures addressed, mentioned, or associated by tradition. They do not assign a universal recitation practice.

Sources and edition (2)

English explanations on this page were prepared by Inori no Mori from the cited text and its Japanese explanations. They are not an official translation or a prescribed liturgy.

← All prayers and sutras