A lot of people love to talk about compassion and peace regarding home, foreign and domestic affairs. But did not have the compassion and peace in mind, then how will the true compassion and peace be formed?


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"All that we are is the result of what we have thought." The Buddha. "..Religion without Science is Blind, Science without religion is crippled." Albert Einstein 1879-1955

Friday, 17 April 2015

A sign of forgiveness, Awakening of the mind, looking deeply into the mind to bring an absolute end if suffering.

Ending of suffering, Noble awakening. Blissful in real life, wake up in the bliss of Nibbana ( attaining of enlightenment ). Healing of stress, mental disorder, nervous breakdown, having good temperament, purification of mind and follow the Lord Buddha's teaching for attainment of enlightenment. 

Keeping watch on your mind and thoughts. Just continue to observe without paying/giving any effort or special dealing with it. Then let go all the prejudices of the mind. This is the way to liberate oneself from suffering and all mental disorders. Go through the following four foundations for accomplishment. Perform the deed with satisfaction, Give the full effort to your work and do it with devotion, Be strong to your intention, Be attentive to your goal with mindfulness. Take a thorough investigation in order to make a purposeful life. Lead a natural Dhamma life with responsibility and goodness in all work. Carrying the zeal of complete wisdom of mindfulness. 

Avail the Nibbana bliss right now and here. 

Preaching by Venerable Luang Pu Phra Maha Boon Din 

Thursday, 9 April 2015

Strange Photo 5

Thammeka Stupa in India

Plong Bpai Loei...

'Plong bpai loei' (Go ahead and fully awaken out).
'Bab Mai Arai Gup Arai' (In the way of MAGA).
This is the power of blessing.

Awakening out will cleanse itself.
Awaken like not hanging on to it, not keeping it, not drowning in awakening.
That is called non-attaching to 'Sutti' (mundane consciousness).

This is not the defilements of Vipassana, not attached to power; this is good blessing with the power of the mind.

Don't drown in your consciousness, it's old, it delays. So fully awaken out.
Brighten up, not attached to the brightening. Shining out.
If MAGA, there will be no attachment to Dharma, so it will not be attached to anything by itself, because it's not setting out for anything, with delusion or attachments.

Beware of checking the seeing, the knowing - this will be sticky, it will accumulate.
Because it's like hanging there with the one controlling the seeing, the knowing, so MAGA will not be attached to the one who sees or the one who knows.
It will not be attached to the subtleties or the intangibles.

If there is any hanging onto anything, awaken out and discard it.
It's not only from the gates of the eyes, ears, mouth and heart.
Unwind it from these gates which crystallise in the delusive attachments.

Keep awakening out from itself, unwinding it out from itself more and more, 'bab MAGA'. It will be 'Attee Wassana' (Great Blessed Fortune), to help the Samsara.

Everything is 'Mai', 'Mai', (non-delusive attachment).
It's not accepting or denying.
This is the essence of 'Maha Sunyata' (Great Void-as-it-is).
This is the blessing for the Samsara. Everything brightening. Fully awakening.
Not only awakening from the mind. It means simultaneously everything is awakening out.

Don't circulate only with your feelings through the eyes, ears, nose, etc, or even the mind. Fully awakening both in and out, boundlessly. That is called Maha Sunyata.

Drop the holding on, the attaching, the grasping, it means drop the delusive attachment. So that will be the power that is the great power, that is not targeting only outside or inside. MAGA both outside and inside - already empty, already letting go.

No need to be attached, to try to non-attach with anything.
It's not about 'samadhi' (meditation), 'tabah' (power from meditation) 'dhyana' (seeing intangibles) or 'panya' (wisdom).

If there is no thought to create, it's already MAGA. Meaning only use this samadhi, tabha or panya to help out in that moment, already empty, already 'Nippan' (Nirvana).

Only assume it to help out in that moment. Not guarding anything, just use it as a tool to bless. It's not about life for life, about knowing, to want to know. Just knowing for the moment to bless.

The foundation is not about the knowing or seeing already, it is MAGA.
Everything is 'Mai'. Non delusive attachment in everything.
Therefore fully awaken and discard everything, boundlessly.
No confusion. Only to cleanse and unwind.

The 'Mai' is not anything already. It's Anit-jung (impermanence), Anatta (non-self) already. 

Don't be delusive to let go of anything. Just MAGA.
But if you are doing something for letting go, this is the desire for something.
No need for desire or defilements to practise in the mind.
Defilements are the taking, the wanting.
For letting go it looks beautiful but it is all about desire - 'Man kue tunha tang mod'.

Don't let go and add on trying to let go again.
End delusion, desire and delusive attachment by itself.

Luang Phor Posri Suriya
Reflection on 21 Feb 2015.

Thursday, 2 April 2015

Bao Bao (Lightly Lightly)

Be light and discard the light feeling.
Let go of thoughts that are made up of gross wisdom. Lightly be like MAGA, unwind from lightness and discard it.
It is the essence of liberation (vimutti).

Don't hold strong intention in the mind. 
The desire is immediately directing outward.
Desire adding onto 'jit' (the mind).
Craving and desire arise from having too much involvement in things.

Tolerance, absorption and insight from meditation practice, becomes tension and strong intention from inside. It has been crystalised for many lifetimes; this causes one to have strong intention and seriousness that is called 'A-Tham' (wrong to dharma).
This gaining from meditation practice makes the mind confused inside, clash in itself, and rage in itself. Therefore it cannot tolerate itself.

Let the mind be light and drop itself.  
That is called 'La-iet, ting la-iet' (subtleties, discard subtleties). Unwind from its' subtle state. It will not be karma adding onto the mind (Mano), or karma adding onto dharma. 
It is still wrong to dharma.

Don't circulate in thoughts with wisdom, it's gross.  Much of desire is adding onto wisdom. Therefore it cannot be 'Nirod' (Extinction of the mind) or 'Nippan' (Nirvana).

Let go of lightness and subtle states of mind.
Don't attach to intangibles or gross forms.
Don't leave this body after death and still hold on to mind phenomena.

Trying to hold on to certain states of mind is gross. That is desire.
Desire likes to be raging to 'jit' (the mind) and uses it intentionally, carelessly.  
Desire is raging to 'jit' and uses it that way; focusing, targeting. 
'Jit' is then raging to all things, that's 'a-tham'. (That which is wrong to dharma, all in itself).

Delusive attachment and desire adding onto the mind is called 'Kam Sorn Tham' (Karma adding onto dharma). ...Still 'a-tham' (wrong to dharma).

Go ahead with 'Mai, MAGA.' End all deep rooted patterns.  
Don't be delusive in mind phenomena.
This is called letting go of the tangibles and intangibles (rupa tham, nama tham).
Don't take any states of mind into consideration.

Be light like MAGA.
'So...', brighten up inside and outward to all things. This is sacred to cleanse. Unwinding with the divine blessing power of Nirod and Nippan of the Ariya (Noble ones), into all things, helping them to unwind lightly.

MAGA, gross or subtleties.
Don't try to hold on to wisdom or whatever, even subtle consciousness, subtle wisdom or subtle meditative states. There is still much desire left in wanting to gain these states and it creates struggling inside. Ultimately yield to let go of mind phenomena, don't possess it. That is by the Great Void-as-it-is, Nirvana as-it-is.

'Mai chai arai gab arai you laew,' (nothing is involved with anything already).
Be wise to unwind and discard until it is light like MAGA, more and more.

Ultimately yield to let go of mind phenomena.
No more gross or subtle desire.
Extinction of desire is Nirod.

Ultimate yielding will yield itself to unwind naturally.
When one yields to let go, the result is unwinding.
Then there is balance in assuming body/mind (body elements and 5 aggregates). 

This is lightness discarding lightness.
Light just like MAGA. Intangibles discard intangibles.
Then blessing with 'So...' and with MAGA it's the real essence of Nirod and Nippan.
This is very good to help unwind into all things and help clear out situations, unlike clashing. This is also the practice of blessing.

'So...' empty out.
'So...'clear out.
'So...' with MAGA.

Luang Por Posri Suriya Khemarato's reflection on 22 Feb 2015

*MAGA - Mai Arai Gab Arai - Don't involve anything with anything or don't get attached with anything. 

Tuesday, 24 March 2015

Be diligent to channel out Parami.

Be diligent. To channel out Parami.
Don't think that extinguishing for one's own sake can continue.
So long as there are elements and aggregates, karmic difficulties in them are still there too.
Therefore it is about good/bad karma, karmic redemption and everything relating to it.
Don't obstruct blessing.
Be diligent to give out Parami.
Be diligent to 'Soo.'   Be diligent to clear out.  And it will go.

Self extinguishment or "Mai Arai Gab Arai" in oneself is one thing.  Only for one's own benefit.
The other thing that is for other's benefit is to assume the body/mind to bless in all things.
Give it out.  'Soo' it out to all things; that is the unobstructing power.
There is no beginning, no end, already.

What one sow, one must reap.

Habitual karma is the adding on to body/mind.
It's like new delusion,desire, and delusive attachment adding on.
Then it will circulate around the old karmic difficulties on and on.
If one is lazy to give, it is worse.
Staying with the self, only the self, is even worse.

Obsessing with only the body/mind and mind phenomena, is new delusion.
This is new delusion that's waiting to add on in thoughts, feelings and reminding.
So be diligent to 'Mai' (no delusive attachment). It will cleanse itself. It will channel out. 
 'Soo' it out.

Be diligent. 
Fully awaken out with the power of unwinding then it will unwind all things as well.
Be diligent to 'Soo'. Open out with the palms.
Sometimes the mind is sticky, focused and tense unable to unwind on its own.
Use the palms to help out.
It will guide the mind to be wide open as well.
Be diligent. Fully awaken out with the power of unwinding.
Then it will 'klei' (unwind) everything altogether, unwinding inside and outside.

Don't be busy within your own self, your own body, your own mind; for what?
That which is already there by itself, let it be.

Be like the great consciousness. Awaken out and discard.
Clear it out and discard.  Don't control your own feelings.
That is being enclosed in like animals - that is still holding on to body/mind.
'Plong ting' (fully awaken and discard the awakening).
End it. Finish it. 
Don't take anything on again with the body or mind.

Be diligent to 'Soo'.  Open out with the palms
The unwinding power will reach out like giving, like blessing.
During 'Soo', emptying out will help the surrounding that is still crystalised in the body, in feelings, which are sticky.
It is helpful for everyone by being fully awakening out  in the mid of the crowd.

'Plong ting' (fully awaken and discard). Be like the great consciousness.

Being in simulteneous 'Sati' (consciousness) is mundane, it's still grasping feelings. 
This is not the great consciousness - 'Plong'.
Unwind out of worries of trying to hold on to mental phenomena. That is not true giving.
If worries can be let go, there will be no guarding.
'Mai arai gup arai', so there is nothing left in the mind.

Disappear the self in the mind.
'Mai arai gup arai'.
Disappear from this uprightness.
Don't try to be someone in the mind.

If there is still someone there expecting for something, that is habitual karma that is still deep rooted. 
Declare the cancellation and removal of this karma.

Don't just extinguish for oneself. Let it fully awaken out.
Everything is 'Mai aria gup arai' simultaneously.
Then one is ready to bless.
'Soo' it out. Boundlessly. Without limits.

Extinguishing specifically for it's own sake has no side effects but it doesn't help either
Therefore, let's help each other in this Samsara, help awaken out, help unwind.

'Took-yang kue Mai' (everything is 'Mai' - no delusive attachment).
It will end delusion by itself from inside and outside.

Whenever interacting with anyone, at that moment if they are not unwound, they will take on each other's difficulties.
'Plong ting', cleanse it out, unwind it out.
Don't stay with feelings, thoughts and emotions even a little bit.
Right away, there will be no energy and dimness, if one hasn't already awakened.

The first 'Soo' is to unwind from the self, the second 'Soo' power will cleanse towards the outside, the third 'Soo' is beneficial to all things.

All daily routines are secondary.
Go ahead with 'Mai' (no delusive attachment).

Luang Por Posri Surioya Khemarato's reflection on 20 Feb 2015:

Sunday, 22 March 2015

Words of Wisdom 27

Suffering alone exists, none who suffer;

The deed there is, but no doer thereof;

Nirvana is, but no one seeking it;

The Path there is, but none who travel it.

Alan W Watts

Saturday, 21 March 2015

The True Origin

Before the beginning, there is nothing.  
There is nothing to be ended.

But for ages, lifetime after lifetime, the mind has been added to.

It has been added with delusions, desires and cravings; giving meanings, giving importance, and it has been attached to all of these.

Everything in life is assumed up to live by.
There are no conditions, no judgements, just perceptions without giving opinions.
It is beyond the beginning of any creation in the mind, any desires to begin.
The mind is pure and bright in its origin.
Balance in elements is already there in themselves. 

Any mind phenomena whatsoever is not the true origin.

Any perceptions are not added on with delusion, with conditions, with habits because the origin of the mind is pure and beyond the beginning of any phenomena.

Therefore, when we can summarize like this, we will not begin anything.
The mind will be peaceful, and simple.
Stop trying to be conscious.
Stop meditating.
Stop gaining wisdom.
Let go of the mind system, put it down absolutely.
"Mai" (No delusive attachment) to every mind phenomena.

Don't struggle in trying anything. The mind's movements will flow automatically.
It will then be flowing smoothly. Peace is already there originally in the mind.
But when it starts to think, to remember anything, it begins the moment.
Therefore "Mai" to every thought.
Live with causes and effects.
Beyond intentions, beyond karma.
Let the sensual perceptions be.

Luang Por Phosrisuriya
Feb 28, 2013

Thursday, 19 March 2015

Seed Tree

Do you know what a seed is? No you don't really know. It is a complete unit of consciousness, ready to express itself in a tree. Thus the tree with its flowers and fruits is the manifestation of the seed-consciousness. It is complete in itself. So it is for the Truth of Being.

You may give the seed to anyone and expect he/she to satisfy his/her hunger but that is not going to happen. Instead, put the seed into a good soil, regularly provide water and nutrients to it to become a tree, that one day will have fruits to satisfy one's hunger.

So, be a tree and give right away your juicy fruits. A tree also provides protection to other beings, keep them healthy and heal them, when needed. A tree educates others beings by being a tree.

So, be a tree and give all you can give unconditionally, endlessly rather than give the seed, as it will die but a tree never die. Did you know about it? Yes! This is natural when the tree lives according to the Universal laws of Existence. The tree is healthy and heal, is protected and protects, all its needs are provided and provides all needs for other beings, grows and makes to grow other beings, physically, mentally, emotionally and spiritually.

This is the tree of the Truth of Existence with its fruits and seeds. Do you know how a seed becomes a tree and gives fruits and seeds? No, you don't really know until you are a tree. So don't give the seed to people, be the seed-tree and give fruits, that have seeds and satisfy their hunger.

From now on you will not judge a tree as "of the inferior realms of Nature" and you will not do it for any other creature in any form of existence.

Be a tree forever! Always give away and give back, simply like a tree :-) 
Don't you know how? Then hug a tree and humbly ask to It to be a tree :-D 
The tree is complete in itself but isolated, wait in for the right conditions to fully be a tree, like your Soul is waiting for you to Be.

By Phra Archan David Sarato

Saturday, 14 March 2015






       做为榜样!不要装作无视,懵懂的坐着睡着,业障是不会放过的,不能不去清理,任何心里不舒服的,不管是周边的人或事,都A HO XI 到那事那人的意识里,平常去对待,不断SUO进去,SUO给予,即起念又出声音,直到一切都淡化开,净化业障,结束业障。如此才能更容易宽阔到轮回世间,彻底回归连接到最初所具的福报根基里。






        更多的去给予,给予福报,见面给,每一世有几张脸?闪到哪张脸就给出去,脸如心,想到脸就到达心,以不纯净的心相关联的,还致使担心,眷恋,贪爱,AHOXI  SUO进去,SUO指福报的全部,回向所有的福报福德,直到自发的变得平淡,平常此身此心并不代表什么,就算是死在面前也不会伤心难过。倘若不勤快的去给,意识情绪里就不断有业债冤债的问题串来串去,不论是善业还是恶业,都是业。多起念给予,直到心里没有渣滓,直到自发的平淡,平常,这样度众生就会简单起来。













Wednesday, 25 February 2015


妙法蓮華經 序品 第一

Myo Ho Ren Ge Kyo Jo Hon Dai Ichi


Nyo ze ga mon, ichi ji butsu ju, O sha jo, Gi shak-ku sen chu,


yo dai bi ku shu, man ni sen nin ku, kai ze a ra kan, sho ro i jin,


mu bu bon no, dai tok-ko ri, jin sho u ketsu, shin toku ji zai,


Go myo watsu, A nyak-kyo jin nyo, Ma ka ka sho, Uru bin ra ka sho,


Ga ya ka sho, Na dai ka sho, Shari hotsu, Dai mok-ken ren,


Ma ka ka sen nen, A nuru da, Ko hin na, Kyo bon ha dai,


Ri ha ta, Hir-ryo ka ba sha, Ha ku ra, Ma ka ku chi ra,


Nan da, Son dara nan da, Huru na mita ra ni shi, Shu bo dai,


A nan, Ra go ra, nyo ze shu sho chi shiki, Dai a ra kan to,


bu u gaku mu gaku ni sen nin, Ma ka ha ja ha dai biku ni,


yo ken zoku roku sen nin ku, Ra go ra mo, Ya shu ta ra biku ni,


yaku yo ken zok-ku, bo satsu ma ka satsu hachi man nin,


kai o a noku ta ra san myaku san bo dai, hu tai ten, kai toku dara ni,


gyo setsu ben zai, ten hu tai ten ho rin, ku yo mu ryo, hyaku sen sho butsu,


o sho bus-sho, jiki shu toku hon, jo i sho butsu, shi sho sho tan,


i ji shu shin, zen nyu but-te, tsu datsu dai chi, to o hi gan,


myo sho hu mon, mu ryo se kai, no do mu shu, hyaku sen shu jo,


go myo watsu, Mon ju shiri bo satsu, Kan ze on bo satsu, Toku dai sei bo satsu,


Jo sho jin bo satsu, Huku soku bo satsu, Ho sho bo satsu, Yaku o bo satsu,


Yu ze bo satsu, Ho gachi bo satsu, Gak-ko bo satsu, Man gachi bo satsu,


Dai riki bo satsu, Mu ryo riki bo satsu, Os-san gai bo satsu,


Batsu da bara bo satsu, Mi roku bo satsu, Ho shaku bo satsu, Do shi bo satsu,


nyo ze to bo satsu ma ka satsu, hachi man nin ku. Ni ji Shaku dai kan nin,


yo go ken zoku, ni man ten ji ku, bu u Myo gat-ten ji, Hu ko ten ji,


Ho ko ten ji, Shi dai ten no, yo go ken zoku, man tian ji ku,


Ji zai ten ji, Dai ji zai ten ji, yo go ken zoku, san man ten ji ku,


sha ba se kai shu, Bon den no, Shi ki dai bon, Ko myo dai bon to,


yo go ken zoku, man ni zen ten ji ku, u hachi ryu o, Nan da ryo o,


Batsu nan da ryu o, Shaka ra ryu o, Washu kitsu ryu o, Toku shaka ryu o,


Ana ba dat-ta ryu o, Mana shi ryu o, U har-ra ryu o to,


kaku yo nyak-kan, hyaku sen ken zok-ku, u shi kin nara o, Ho kin nara o,


Myo ho kin nara o, Dai ho kin nara o, Ji ho kin nara o,


hyaku sen ken zok-ku, u shi ken datsu ba o, Gaku ken datsu ba o,


Gaku on ken datsu ba o, Mi ken datsu ba o, Mi on ken datsu ba o,


hyaku sen ken zok-ku, u shi ashu ra o, Ba ji ashu ra o,


Kara ken da ashu ra o, Bi ma shit-tara ashu ra o,


Ra go ashu ra o, kaku yo nyak-kan, hyaku sen ken zok-ku, u shi karu ra o,


Dai i tok-karu ra o, Dai shin karu ra o, Dai man karu ra o,


Nyo i karu ra o, kaku yo nyak-kan, hyaku sen ken zok-ku, I dai ke shi,


A ja se o, yo nyak-kan, hyaku sen zok-ku, kaku rai bus-soku,


tai za ichi men. Ni ji se son, shi shu i nyo, ku yo ku gyo, son ju san dan,


i sho bo satsu, setsu dai jo kyo, myo mu ryo gi, kyo bo sap-po, bus-sho go nen,


bus-ses-shi kyo i, kek-ka hu za, nyu o mu ryo gi sho san mai, shin jin hu do,


ze ji ten nu, man dara ke, ma ka man dara ke, man ju sha ke,


ma ka man ju sha ke, ni san butsu jo, gis-sho dai shu, hu bus-se kai,


roku shu shin do. Ni jie chu, biku, biku ni, u ba soku, u ba i,


ten, ryu, ya sha, ken datsu ba, ashu ra, karu ra, kin nara,


mago ra ga, nin pi nin, gis-sho sho o, ten rin jo o, ze sho dai shu,


toku mi zo u, kan gi gas-sho, is-shin kan butsu.


Ni ji bup-po mi ken byaku go so ko, sho to bo, man has-sen ze kai,


mi hu shu hen, ge shi a bi ji goku, jo shi a kani da ten, o shi se kai,


jin ken hi do, roku shu shu jo, u ken hi do, gen zai sho butsu,


gyu mon sho butsu, sho sek-kyo bo, byo ken hi sho, biku, biku ni,


u ba soku, u ba i, sho shu gyo toku do sha, bu ken sho bo satsu ma ka satsu,


shu ju in nen, shu ju shin ge, shu ju so myo, gyo bo satsu do, bu ken sho butsu,


hatsu ne han sha, bu ken sho butsu, hatsu ne han go, i bus-sha ri, ki ship-po to.


Ni ji mi roku bo satsu, sa ze nen, kon ja se son, gen jin ben so,


i ga in nen, ni u shi zui, kon bus-se son, nyu u san mai,


ze hu ka shi gi, gen ke u ji, to i mon sui, sui no tas-sha,


bu sa shi nen, ze Mon ju shi ri, ho o shi shi, i zo shin gon ku yo,


ka ko mu ryo sho butsu, hit-to ken shi, ke u shi so, ga kon to mon.


Ni ji biku, biku ni, u ba soku, u ba i, gis-sho ten ryu,


ki ji to, gen sa shi nen, ze buk-ko myo, jin zui shi so, kon to mon sui,


Ni ji Mi roku bo satsu, yoku ji ketsu gi, u kan shi shu, biku, biku ni,


u ba soku, u ba i, gis-sho ten ryu ki jin to, shu e shi shin,


ni mon Mon ju shi ri gon, i ga in nen, ni u shi zui, jin zu shi so,


ho dai ko myo, sho u to bo, man has-sen do, shik-ken hi butsu, kok-kai sho gon,


o ze Mi roku bo satsu, yoku ju sen shigi, i ge mon watsu:

文殊師利 導師何故 眉间白毫 大光普照

Mon ju shi ri, do shi ga ko, mi ken byaku go, dai ko hu sho,

雨曼陀罗 曼殊沙華 栴檀香风 悦可眾心

u man da ra, man ju sha ke, sen dan ko hu, ek-ka shu shin,

以是因缘 地皆嚴淨 而此世界 六种震动

i ze in nen, ji kai gon jo, ni shi se kai, roku shu shin do,

时四部眾 咸皆欢喜 身意快然 得未曾有

ji shi bu shu, gen kai kan gi, shin ni ke nen, toku mi zo u,

眉间光明 照于东方 万八千土 皆如金色

mi ken ko myo, sho u to bo, man has-sen do, kai nyo kon jiki,

從阿鼻狱 上至有顶 诸世界中 六道眾生

ju a bi goku, jo shi u cho, sho se kai chu, roku do shu jo,

生死所趣 善恶業缘 受报好醜 於此悉见

sho ji sho shu, zen naku go en, ju ho ko shu, o shi shik-ken,

又覩诸佛 聖主師子 演说经典 微妙第一

u to sho butsu, sho ju shi shi, en zek-kyo den, mi myo dai ichi,

其聲清淨 出柔軟音 教诸菩萨 无數億万

go sho sho jo, sui nyu nan non, kyo sho bo satsu, mu shu oku man,

梵音深妙 令人樂闻 各於世界 講说正法

bon non jin myo, yo nin gyo mon, kaku o se kai, ko ses-sho bo,

種種因缘 以无量諭 照明佛法 開悟眾生

shu ju in nen, i mu ryo yu, sho myo bup-po, kai go shu jo

若人遭苦 厭老病死 為说涅槃 盡诸苦際

nyaku nin zo ku, en ro byo shi, i setsu ne han, jin sho ku sai,

若人有福 曾供養佛 志求勝法 為说缘覺

nyaku nin u huku, zo ku yo butsu, shi gu sho bo, i setsu en gaku,

若有佛子 修種種行 求无上慧 為说淨道

nyaku u bus-shi, shu shu ju gyo, gu mu jo e, i setsu jo do,

文殊師利 我住於此 見闻若斯 及千億事

Mon ju shi ri, ga ju o shi, ken mon nyaku shi, gis-sen noku ji,

如是眾多 今當略说 我见彼土 恆沙菩萨

nyo ze shu ta, kon to ryaku setsu, ga ken hi do, go ja bo satsu,

種種因缘 而求佛道 或有行施 金银珊瑚

shu ju in nen, ni gu butsu do, waku u gyo se, kon gon san go,

真珠摩尼 硨磲玛瑙 金刚诸珍 奴婢車乘

shin ju ma ni, sha ko me no, kon go sho chin, nu bi sha jo,

寶飾辇輿 歡喜布施 迴向佛道 願得是乘

ho jiki ren nyo, kan gi bu se, e ko butsu do, gan toku ze jo,

三界第一 诸佛所歎 或有菩萨 駟馬寶車

san gai dai ichi, sho bus-sho tan, waku u bo satsu, shi me ho sha,

欄楯華蓋 軒飾布施 復见菩萨 身肉手足

ran jun ke gai, kon jiki hu se, bu ken bo satsu, shin niku shu soku,

及妻子施 求无上道 又见菩萨 頭目身體

gis-sai shi se, gu mu jo do, u ken bo satsu, zu moku shin tai,

欣樂施與 求佛智慧 文殊師利 我见诸王

gon gyo se yo, gu but-chi e, Mon ju shi ri, ga ken sho o,

往詣佛所 问无上道 便捨樂土 宫殿臣妾

o kei bus-sho, mon mu jo do, ben sha raku do, ku den jin sho,

剃除鬚髪 而被法服 或见菩萨 而作比丘

tai jo shu ho, ni hi ho buku, wak-ken bo satsu, ni sa bi ku,

獨處閑静 樂誦经典 又见菩萨 勇猛精進

doku sho gen jo, gyo ju kyo den, u ken bo satsu, yu myo sho jin,

入於深山 思惟佛道 又见離欲 常處空閑

nyu o jin sen, shi yui butsu do, u ken ri yoku, jo sho ku gen

深修襌定 得五神通 又见菩萨 安襌合掌

jin shu zen jo, toku go jin zu, u ken bo satsu, an zen gas-sho,

以千万偈 讚诸法王 復见菩萨 智深志固

i sen man ge, san sho ho o, bu ken bo satsu, chi jin shi ko,

能问诸佛 闻悉受持 又见佛子 定慧具足

no mon sho butsu, mon shitsu ju ji, u ken bus-shi, jo e gu soku,

以无量諭 為眾講法 欣樂说法 化诸菩萨

i mu ryo yu, i shu ko ho, gon gyo sep-po, ke sho bo satsu,

破魔兵眾 而擊法鼓 又见菩萨 寂然宴默

ha ma hyo ju, ni gyaku hok-ku, u ken bo satsu, jaku nen en moku,

天龙恭敬 不以為喜 又见菩萨 處林放光

ten ryu ku gyo, hu i i ki, u ken bo satsu, sho rin ho ko,

濟地狱苦 令入佛道 又见佛子 未嘗睡眠

sai ji gok-ku, ryo nyu butsu do, u ken bus-shi, mi jo sui min,

經行林中 勤求佛道 又见具戒 威儀无缺

kyo gyo rin chu, gon gu butsu do, u ken gu kai, i gi mu ketsu,

淨如寶珠 以求佛道 又见佛子 住忍辱力

jo nyo ho ju, i gu butsu do, u ken bus-shi, ju nin niku riki,

增上慢人 恶罵捶打 皆悉能忍 以求佛道

zo jo man nin, o me sui cho, kai shitsu no nin, i gu butsu do,

又见菩萨 離诸戲笑 及癡眷属 親近智者

u ken bo satsu, ri sho ke sho, git-chi ken zoku, shin gon chi sha,

一心除亂 攝念山林 億千万歲 一求佛道

is-shin jo ran, sho nen sen rin, oku sen man zai, i gu butsu do,

或见菩萨 肴膳飲食 百種湯藥 施佛及僧

wak-ken bo satsu, kyo zen on jiki, hyaku shu to yaku, se butsu gis-so,

名衣上服 價直千万 或无價衣 施佛及僧

myo e jo buku, ke jiki sen man, waku mu ge e, se butsu gis-so,

千万億種 栴檀寶舍 眾妙臥具 施佛及僧

sen man niku shu, sen dan ho sha, shu myo ga gu, se butsu gis-so,

清淨園林 華果茂盛 流泉浴池 施佛及僧

sho jo on rin, ke ka mu jo, ru sen yoku chi, se butsu gis-so

如是等施 種種微妙 歡喜无厭 求无上道

nyo ze to se, shu ju mi myo, kan gi mu en, gu mu jo do,

或有菩萨 说寂滅法 種種教詔 无數眾生

waku u bo satsu, setsu jaku mep-po, shu ju kyo sho, mu shu shu jo,

或见菩萨 觀諸法性 无有二相 猶如虚空

wak-ken bo satsu, kan sho hos-sho, mu u ni so, yu nyo ko ku,

又见佛子 心无所著 以此妙慧 求无上道

u ken bus-shi, shin mu sho jaku, i shi myo e, gu mu jo do,

文殊師利 又见菩萨 佛滅度後 供養舍利

mon ju shi ri, u u bo satsu, butsu metsu do go, ku yo sha ri,

又见佛子 造诸塔廟 无數恒沙 嚴飾國界

u ken bus-shi, zo sho to myo, mu shu go ja, gon jiki kok-kai,

寶塔高妙 五千由旬 縱廣正等 二千由旬

ho to ko myo, go sen yu jun, ju ko sho to, ni sen yu jun,

一一塔廟 各千幢旛 珠交露幔 寶鈴和鳴

ichi it-to myo, kaku sen do ban, shu kyo ro man, ho ryo wa myo,

诸天龍神 人及非人 香華伎樂 常以供養

sho ten ryu jin, nin gyu hi nin, ko ke gi gaku, jo i ku yo,

文殊師利 诸佛子等 為供舍利 嚴飾塔廟

Mon ju shi ri, sho bus-shi to, i ku sha ri, gon jiki to myo,

國界自然 殊特妙好 如天樹王 其華開敷

kok-kai ji nen, shu do myo ko, nyo ten ju o, go ke kai hu,

佛放一光 我及眾會 見此國界 種種殊妙

bup-po ik-ko, ga gyu shu e, ken shi kok-kai, shu ju shu myo,

诸佛神力 智慧希有 放一淨光 照无量國

sho butsu jin riki, chi e ke u, ho ichi jo ko, sho mu ryo koku,

我等見此 得未曾有 佛子文殊 願決眾疑

ga to ken shi, toku mi zo u, bus-shi Mon ju, gan kes-shu gi,

四眾欣仰 瞻仁及我 世尊何故 放斯光明

shi shu gon go, sen nin gyu ga, se son ga ko, ho shi ko myo,

佛子時答 決疑令喜 何所饒益 演斯光明

bus-shi ji to, ketsu gi ryo ki, ga sho nyo yaku, en shi ko myo,

佛坐道場 所得妙法 為欲说此 為當授記

butsu za do jo, sho toku myo ho, i yoku ses-shi, i to ju ki,

示诸佛土 眾寶嚴淨 及件诸佛 此非小緣

ji sho butsu do, shu ho gon jo, gik-ken sho butsu, shi hi sho en,

文殊當知 四眾龍神 瞻察仁者 為说何等

Mon ju to chi, shi shu ryu jin, sen zatsu nin sha, i setsu ga to,


Ni ji Mon ju shi ri, go Mi roku bo satsu ma ka satsu, gis-sho dai ji,


zen nan shi to, nyo ga yui jun, kon bus-se son, yoku setsu dai ho, u dai ho u,


sui dai ho ra, gyaku dai ho ku, en dai ho gi, sho zen nan shi,


ga o ka ko sho butsu, zo ken shi zui, ho shi ko i, soku setsu dai ho,


ze ko to chi,kon butsu gen ko,yaku bu nyo ze,yoku ryo shu jo,gen toku mon chi,


is-sai se ken, nan shin shi ho, ko gen shi zui, sho zen nan shi,


nyo ka ko mu ryo mu hen, hu ka shi gi, a so gi ko. Ni ji u butsu,


go Nichi gat-to myo nyo rai, o gu, sho hen chi, myo gyo soku, zen zei,


Se ken ge, mu jo ji, jo go jo bu, ten nin shi, bus-se son,


en zes-sho bo, sho zen, chu zen, go zen, go gi jin non, go go gyo myo,


jun ichi mu zo, gu soku sho byaku, bon gyo shi so, i gu sho mon sha,


set-to shi tai ho, do sho ro byo shi, ku kyo ne han, i gu hayku shi bus-sha,


set-to ju ni in nen bo, i sho bo satsu, set-to roku hara mitsu,


ryo toku a noku ta ra san myaku san bo dai, jo is-sai shu chi, shi bu u butsu,


yaku myo Nichi gat-to myo, shi bu u butsu, yaku myo Nichi gat-to myo,


nyo ze ni man butsu, kai do ichi ji, go Nichi gat-yo myo, U do is-sho,


sho Hara da, Mi roku to chi, sho butsu go butsu, kai do ichi ji,


myo Nichi gat-to myo, ju go gu soku, sho ka sep-po, sho chu go zen,


go sai go butsu, mi shuk-ke ji, u hachi o ji, ichi myo U i,


ni myo Zen ni, san myo Mu ryo i, shi myo Ho i, go myo So i,


roku myo Jo gi i, sichi myo Ko i, hachi myo Ho i, ze hachi o ji,


i toku ji zai, kaku ryo shi ten ge, ze sho o ji, mon bu shuk-ke,


toku a noku ta ra san myaku san bo dai, shis-sha o i, yaku zui shuk-ke,


hotsu dai jo i, jo shu bon gyo, kai i hos-shi, i o sen man bus-sho,


jiki sho zen pon, ze ji Nichi gat-to myo butsu, setsu dai jo kyo, myo mu ryo gi,


kyo bo sap-po, bus-sho go nen, setsu ze kyo i, soko o dai shu chu,


kek-ka hu za, nyu o mu ryo gi sho san mai, shin jin hu do, ze ji ten nu,


man dara ke, ma ka man dara ke, man ju sha ke, ma ka man ju sha ke,


ni san butsu jo, gis-sho dai shu, hu bus-se kai, roku shu shin do. Ni ji e chu,


biku, biku ni,u ba soku, u ba i, ten, ryu, ya sha,


ken datsu ba, ashu ra, karu ra, kin nara, mago ra ga, nin pi nin,


gis-sho sho o, ten rin jo o to, ze sho dai shu, toku mi zo u,


kan gi gas-sho, is-shin kan butsu. Ni ji nyo rai, ho mi ken byaku go so ko,


sho to ho, man has-sen butsu do, mi hu shu hen, nyo kon sho ken,


ze sho butsu do, Mi roku to chi. Ni ji e chu, u ni ju oku bo satsu,


gyo yoku cho bo, ze sho bo satsu, ken shi ko myo, hu sho butsu do,


toku mi zo u, yoku chi shi ko, sho i in nen, ji u bo satsu, myo watsu Myo ko,


u hap-pyaku de shi, ze ji Nichi gat-to myo butsu, ju san mai ki,


in Myo ko bo satsu, setsu dai jo kyo, myo Myo ho ren ge, kyo bo sap-po,


bus-sho go nen, roku jis-sho ko, hu ki u za, ji e cho sha, yaku za is-sho,


roku jis-sho ko, shin jin hu do, cho bus-sho setsu, i nyo jik-kyo, ze ji shu chu,


mu u ichi nin, nyaku shin nayku shin, ni sho ke ken,Nichi gat-to myo butsu,


o roku jis-sho ko, setsu ze kyo i, soku o bon ma, sha mon, bara mon,


gyu ten nin, a shu ra shu chu, ni sen shi gon, nyo rai o kon nit-chu ya,


to nyu mu yo ne han, ji u bo satsu, myo wat-Toku zo, Nichi gat-to myo butsu,


soku ju go ki, go sho bi ku, ze Toku zo bo satsu, shi to sa butsu,


go watsu Jo shin, ta da a ka do, a ra ka, san myaku san butsu,


butsu ju ki i, ben no chu ya, nyu mu yo ne han, butsu metsu do go,


Myo ko bo satsu, ji Myo ho ren ge kyo, man hachi jis-sho ko, i nin en zetsu,


Nichi gat-to myo butsu has-sho, kai shi Myo ko, Myo ko kyo ke, ryo go ken go,


a noku ta ra san myaku san bo dai, ze sho o ji, ku yo mu ryo,


hyaku sen man noku but-chi, kai jo butsu do, go sai go jo bus-sha,


myo watsu Nen to, hap-pyaku de shi, chu u ichi nin, go watsu Gu myo,


ton jaku ri yo, zui bu toku ju shu kyo, ni hu tsu ri, ta sho mo shitsu,


ko go Gu myo, ze nin yaku i, shu jo zen gon in nen ko, toku chi mu ryo,


hyaku sen man noku sho butsu, ku yo ku gyo, son ju san dan, Mi roku to chi,


Ni ji Myo ko bo satsu, ki i nin ko, ga shin ze ya, Gu myo bo satsu,


nyo shin ze ya, kon ken shi zui, yo hon mu i, ze ko yui jun, kon nichi nyo rai,


to setsu dai jo kyo, myo Myo ho ren ge, kyo bo sap-po, bus-sho go nen.


Ni ji Mon ju shi ri, o dai shu chu, yoku ju sen shigi, ni setsu ge son:

我念過去世 無量無數劫 有佛人中尊

Ga nen ka ko se, mu ryo mu shu ko, u bustsu nin chu son,

號日月燈明 世尊演說法 度無量眾生

go Nichi gat-to myo, se son en zep-po, do mu ryo shu jo,

無量億菩薩 令入佛智慧 佛未出家时

mu shu oku bo satsu, ryo nyu but-chi e, butsu mi shuk-ke ji,

所生八王子 見大聖出家 亦隨修梵行

sho sho hachi o ji, ken dai sho shuk-ke, yaku zui shu bon gyo,

時佛說大乘 經名無量義 於諸大眾中

ji bus-setsu dai jo, gyo myo mu ryo gi, o sho dai shu chu,

而為廣分别 佛說此經已 即於法座上

ni i ko hun betsu, bus-ses-shi kyo i, soku o ho za jo,

跏趺坐三昧 名無量義處 天雨曼陀華

ka hu za san mai, myo mu ryo gisho, ten nu man da ke,

天鼓自然鳴 諸天龍鬼神 供養人中尊

ten ku ji nen myo, sho ten ryu ki jin, ku yo nin chu son,

一切諸佛土 即時大震動 佛放眉間光

is-sai sho butsu do, soku ji dai shin do, bup-po mi ken ko,

現諸希有事 此光照東方 萬八千佛土

gen sho ke u ji, shi ko sho to bo, man has-sen butsu do,

示一切眾生 生死業報處 有見諸佛土

ji is-sai shu jo, sho ji go ho sho, u ken sho butsu do,

以眾寶莊嚴 瑠璃頗棃色 斯由佛光照

i shu ho sho gon, ru ri ha ri shiki, shi yu buk-ko sho,

及見諸天人 龍神夜叉眾 乾闥緊那羅

gik-ken sho ten nin, ryu jin ya sha shu, ken datsu kin na ra,

各供養其佛 又見諸如來 自然成佛道

kak-ku yo go butsu, u ken sho nyo rai, ji nen jo butsu do,

身色如金山 端嚴甚微妙 如淨瑠璃中

shin shiki nyo kon sen, tan gon jin mi myo, nyo jo ru ri chu,

内現真金像 世尊在大眾 敷演深法義

nai gen shin kon zo, se son zai dai shu, hu en jin po gi,

一一諸佛土 聲聞眾無數 因佛光所照

ichi is-sho butsu do, sho mon ju mu shu, in buk-ko sho sho,

悉見彼大眾 或有諸比丘 在於山林中

shik-ken hi dai shu, waku u sho bi ku, zai o sen rin chu,

精進持淨戒 猶如護明珠 又見諸菩薩

sho jin ji jo kai, yu nyo go myo ju, u ken sho bo satsu,

行施忍辱等 其數如恒沙 斯由佛光照

gyo se nin niku to, go shu nyo go ja, shi yu buk-ko sho,

又見諸菩薩 深入諸襌定 身心寂不動

u ken sho bo satsu, jin nyu sho zen jo, shin jin jaku hu do,

以求無上道 又見諸菩薩 知法寂滅相

i gu mu jo do, u ken sho bo satsu, chi ho jaku mes-so,

各於其國土 說法求佛道 爾時四部眾

kaku o go koku do, sep-po gu butsu do, ni ji shi bu shu,

見日月燈佛 現大神通力 其心皆歡喜

ken Nichi gat-to butsu, gen dai jin zui riki, go shin kai kan gi,

各各自相問 是事何因緣 天人所奉尊

kak-kaku ji so mon, ze ji ga in nen, ten nin sho bu son,

適從三昧起 讚妙光菩薩 汝為世間眼

shaku ju san mai ki, san Myo ko bo satsu, nyo i se ken gen,

一切所歸信 能奉持法藏 如我所說法

is-sai sho ki shin, no bu ji ho zo, nyo ga sho sep-po,

唯汝能証知 世尊既讚歎 令妙光歡喜

yui nyo no sho chi, se son ki san dan, ryo Myo ko kan gi,

說是法華經 滿六十小劫 不起於此座

setsu ze Hok-ke kyo, man roku jis-sho ko, hu ki o shi za,

所說上妙法 是妙光法師 悉皆能受持

sho setsu jo myo ho, ze Myo ko hos-shi, shik-kai no ju ji,

佛說是法華 令眾歡喜已 尋即於是日

butsu-setsu ze Hok-ke, ryo shu kan gi i, jin soku o ze nichi,

告於天人眾 諸法實相義 已為汝等說

go o ten nin ju, sho ho jis-so gi, i i nyo to setsu,

我今於中夜 當入於涅槃 汝一心精進

ga kon no chu ya, to nyu o ne han, nyo is-shin sho jin,

當離於放逸 諸佛甚難值 億劫時一遇

to ri o ho itsu, sho butsu jin nan chi, ok-ko ji ichi gu,

世尊諸子等 聞佛入涅槃 各各懷悲惱

se son sho shi to, mon butsu nyu ne han, kak-kaku e hi no,

佛滅一何速 聖主法之王 安慰無量眾

butsu mestu ichi ga soku, sho ju ho shi o, an ni mu ryo shu,

我若滅度時 汝等勿憂怖 是德藏菩薩

ga nyaku metsu do ji, nyo to mot-tsu hu, ze toku zo bo satsu,

於無漏實相 心已得通達 其次當作佛

o mu ro jis-so, shin ni toku tsu datsu, go shi to sa butsu,

號日為浄身 亦度無量眾 佛此夜滅度

go watsu i jo shin, yaku do mu ryo shu, bus-shi ya metsu do,

如薪盡火滅 分布諸舍利 而起無量塔

nyo shin jin ka metsu, bun pu sho sha ri, ni ki mu ryo to,

比丘比丘尼 其數如恒沙 倍復加精進

biku biku ni, go shu nyo go ja, bai bu ka sho jin,

以求無上道 是妙光法師 奉持佛法藏

i gu mu jo do, ze Myo ko hos-shi, bu ji bup-po zo,

八十小劫中 廣宣法華經 是諸八王子

hachi jis-sho ko chu, ko sen Hok-ke kyo, ze sho hachi o ji,

妙光所開化 堅固無上道 當見無數佛

Myo ko sho kai ke, ken go mu jo do, to ken mu shu butsu,

供養諸佛已 隨顺行大道 相繼得成佛

ku yo sho but-chi, zui jun gyo dai do, so kei toku jo butsu,

轉次而授記 最後天中天 號曰然燈佛

ten ji ni ju ki, sai go ten ju ten, go watsu Nen to butsu,

諸仙之導師 度脫無量眾 是妙光法師

sho sen shi do shi, do datsu mu ryo shu, ze Myo ko hos-shi,

時有一弟子 心常懷懈怠 貪著於名利

ji u ichi de shi, shin jo e ke dai, ton jaku o myo ri,

求名利無厭 多遊族姓家 棄捨所習誦

gu myo ri mu en, ta yu zoku sho ke, ki sha sho shu ju,

廢忘不通利 以是因緣故 號之為求名

hai mo hu tsu ri, i ze in nen ko, go shi i Gu myo,

亦行眾善業 得見無數佛 供養於諸佛

yaku gyo shu zen go, tok-ken mu shu butsu, ku yo o sho butsu,

隨顺行大道 具六波羅蜜 今見释師子

zui jun gyo dai do, gu roku hara mitsu, kon ken Shaku shi shi,

其後當作佛 號名曰彌勒 廣度諸眾生

go go to sa butsu, go myo watsu Mi roku, ko do sho shu jo,

其數無有量 彼佛滅度後 懈怠者汝是

go shu mu u ryo, hi butsu metsu do go, ke dai sha nyo ze,

妙光法師者 今則我身是 我見燈明佛

Myo ko hos-shi sha, kon soku ga shin ze, ga ken To myo butsu,

本光瑞如此 以是知今佛 欲說法華經

hon ko zui nyo shi, i ze chi kon butsu, yoku setsu Hok-ke kyo,

今相如本瑞 是諸佛方便 今佛放光明

kon so nyo hon zui, ze sho bup-po ben, kon bup-po ko myo,

助發實相義 諸人今當知 合掌一心待

jo hotsu jis-so gi, sho nin kon to chi, gas-sho is-shin tai,

佛當雨法雨 充足求道者 諸求三乘人

but-to u ho u, ju soku gu do sha, sho gu san jo nin,

若有疑悔者 佛當為除斷 令盡無有餘

nyaku u gi ke sha, but-to i jo dan, ryo jin mu u yo.


Due to this merits,
May I soon,
Attain the enlightened state of Guru Buddha,
That I may be able to librate all sentient beings from their suffering.

May the precious bodhi mind, Not yet been born in me, will arise and grow.
May the birth have no decline, and will increase forever more.

Namu Myo Ho Renge Kyo
Namo Buddhaya
Namo Dharmaya
Namo Sanghaya