The People Who are Chanting Buddha Have One Hundred Kinds of Retributions.

English By Wei Zhi 2009.5.23.

念佛人有一百种果报

Chinese by Dharma Master Xu Fa of Jing Dynasty. (1641～1728) He was a monk in Jing Dynasty and born from Ren Huo—hang Zhou, in Zhei Jiang . His family name was Sheng, the surname BoTing, and calling Guang Ding as well as Cheng Fa

清.续法法师着.(1641～1728)清代僧。浙江仁和(杭州)人，俗姓沈。字伯亭，号灌顶，又名成法。

若以念佛一门、摄生世出世法言之。为五欲故、发心念佛、地狱界也(一)。

If it were mentioned because one door chanting the Buddha absorbed the mundane and supramundane dharmas, it would be for the sake of Five Desires that the arousal of mind to chant the Buddha would be just the Realm of Hell,

为名利故、发心念佛、饿鬼界也(二)。为眷属故、发心念佛、畜生界也(三)。

it is for the sake of the fame and profit that the arousal of mind to chant the Buddha is just the Realm of Hungry Ghost (2), it is for the sake of the family dependents that the arousal of mind to chant the Buddha is just the Realm of Domestic Animals(3),

为胜他故、发心念佛、修罗界也(四)。畏恶道故、发心念佛、人法界也(五)。

it is for the sake of conquering him that the arousal of mind to chant the Buddha is just the Realm of Asura.(4) it is for the sake of fearing the Evil Path that the arousal of mind to chant the Buddha is just the Dharmadhatu of Human (5)

求天乐故、发心念佛、天法界也(六)。欣涅槃故、发心念佛、声闻界也(七)。

it is for the sake of seeking for Celestial Music that the arousal of mind to chant the Buddha is just the the Dharmadhatu of Heaven(6) it is for the sake of appreciating Nirvana that the arousal of mind to chant the Buddha is just the Realm of Savaka (7)

慕无生故、发心念佛、缘觉界也(八)。欲度他故、发心念佛、菩萨界也(九)。

it is because of admiring non birth that the arousal of mind to chant the Buddhais just the Realm of Pratyekabuddha (8), it is for the sake of desiring to convert him that the arousal of mind to chant the Buddha is just the Realm of Bodhisattvas (9)

希成佛故、发心念佛、佛法界也(十)。坚心念佛、地大也(十一)。

it is for the sake of hoping to attain the Buddhahood that the arousal of mind to chant the Buddha is just the Dharmadhatu of the Buddhas (10), the firmation of chanting the Buddha is just the Earth Element (11)

喜心念佛、水大也(十二)。热心念佛、火大也(十三)。勤心念佛、风大也(十四)。

The joyful confidence of chanting the Buddha is just the Water Element (12), theenthusiastic confidenc of chanting the Buddha is just the Fire Element (13), the diligent confidence of chanting the Buddha is just the Wind Element (14),

虚心念佛、空大也(十五)。灵心念佛、根大也(十六)。想心念佛、识大也(十七)。

Themodest confidence of chanting the Buddha is just the Void Element (15), the spiritual confidenc of chanting the Buddha is just the Dolgan Element (16), the contemplative confidence of chanting Buddha is just the Consciousness Element (17),

念佛旋见、眼根也(十八)。念佛反闻、耳根也(十九)。念佛转胫、鼻根也(二十)。

The spining sight of chanting the Buddha is just the root of eyes (18), the contrary auditory sense of chanting the Buddha is just the root of ears (19), the whirling shin of chanting Buddha is just the root of nasion (20),

念佛还尝、舌根也(二一)。念佛摄觉、身根也(二二)。念佛逆知、意根也(二三)。

The returning taste of chanting the Buddha is just the root of tongue (21), the taking-inperception perturbation of chanting the Buddha is just the root of body ( 22), the inverse knowledge of chanting the Buddha is just the root of mind(23),

念佛观像、色尘也(二四)。念佛听名、声尘也(二五)。念佛染香、香尘也(二六)。

The contemplative picture of chanting the Buddha is just the form of color (21), the name hearing of chanting the Buddha is just the form of sound ( 22), the fumigating fragrance of chanting Buddha is just the form of aroma (23),

念佛有味、味尘也(二七)。念佛光严、触尘也(二八)。念佛观想、法尘也(二九)。

The smell existence of chanting the Buddha is just the form of smell (27), the solemn light of chanting the Buddha is just the form of touch (28), the meditating contemplation of chanting the Buddha is just the form of dharma (29),

眼不别色、眼识念佛也(三十)。耳不别声、耳识念佛也(三一)。

With the eyes unable to distinguish color, the consciousness of eye is just mindful of the Buddha (30), with the ears unable to distinguish sound, the consciousness of ears is just mindful of the Buddha (31)

鼻不别香、鼻识念佛也(三二)。舌不别味、舌识念佛也(三三)。

With the nose unable to distinguish aroma, the consciousness of nasion is mindful of the Buddha (32), with the tongue unable to distinguish taste, the consciousness of tongue is just mindful of the Buddha (33)

身不别触、身识念佛也(三四)。意不别法、意识念佛也(三五)。

with the body unable to distinguish touch, the consciousness of body is just mindful of the Buddha (30), with the mind unable to distinguish the dharma, the consciousness is just mindful of the Buddha (31)

怖生死苦、苦谛念佛也(三六)。息诸惑业、集谛念佛也(三七)。

The horror of suffering from birth and death is the duhkhasatya of chanting Buddha (36), the end of various doubtful karmas is the samudayasatya of chanting the Buddha (37)

修戒定慧、道谛念佛也(三八)。证寂灭理、灭谛念佛也(三九)。

The practicers of precepts, samadhi and wisdom is the margasatya of chanting Buddha (38), the witness ofVyupasama Truth is the nirodhasatya of chanting the Buddha (39)

烦恼不生、无明缘念佛也(四十)。不作诸业、行缘念佛也(四一)。

the vexations not to arise is just the ignorance conditions of chanting the Buddha (40),to do no various karmas is the action conditions of chanting the Buddha (41)

不托母胎、识缘念佛也(四二)。色心断灭、名色缘念佛也(四三)。

No reliance on the womb of mothers is the consciousness conditions of chanting the Buddha (42), the removal of sexual mind is the name and form conditions of chanting Buddha (43)

诸根灰泯、六入缘念佛也(四四)。根尘识离、触缘念佛也(四五)。

The ash vanishment of the various roots is the Ayatana conditions of chanting the Buddha (44), the separation of the roots, dusts and mind consciousness is the touch conditions of chanting the Buddha (45)

不领前境、受缘念佛也(四六)。不贪财色、爱缘念佛也(四七)。

No comprehension of the manifest objects is the sensation conditions of chanting Buddha (46), no greed of wealth and libido is the love conditions of chanting the Buddha (47)

不求尘欲、取缘念佛也(四八)。业无有成、有缘念佛也(四九)。

No pursuit of the worldlydesires is the acquirement conditions of chanting the Buddha (48), no success of karmas is the condition existence of chanting the Buddha (49)

不受后阴、生缘念佛也(五十)。空无熟坏、老死缘念佛也(五一)。

No suffering from the subsequent Bardo is the rebirth conditions of chanting Buddha (50), no maturity or ravage of Sunyata is the aging and death conditions of chanting the Buddha (51)

一心念佛、万缘自舍、施度也(五二)。一心念佛、诸恶自止、戒度也(五三)。

one mind of chanting the Buddha, self-abandonment of ten thousand conditions, such is the Paramita of Sadaqa: almsgiving (52), one mind of chanting Buddha,self-termination of the various evils, such is the Paramita of Precepts(53)

一心念佛、心自柔顺、忍度也(五四)。一心念佛、永不退转、进度也(五五)。

one mind of chanting Buddha, self-submissiveness of Heart, such is the Paramita of Forbearance (54), one mind of chanting the Buddha eternal not toretrogress, such is the Paramita of Vigour(55)

一心念佛、余想不生、禅度也(五六)。一心念佛、正智分明、智度也(五七)。

one mind of chanting the Buddha,the remanent ideas not to arise, such is the Paramita of Dhyana (56), one mind of chanting Buddha, the masatomo clear and bright, such is the Paramita of Wisdom(57)

一心念佛、成正遍知、菩提也(五八)。一心念佛、常乐我净、涅槃也(五九)。

one mind of chanting the Buddha and attaining the Sambuddha, such is just the Bodhi(58), one mind of chanting the Buddha, in Eternity and Happiness and True Self and Purity, such is just the Nirvana (59)

寂静念佛、空如来藏也(六十)。想象念佛、不空如来藏也(六一)。

the silence of chanting Buddha, such is the Sunyata Tathagatagarbha (60), the imaginary portraits of chanting Buddha, such is the Amogha Tathagatagarbha(61)

圆通念佛、空不空如来藏也(六二)。日出念佛、先照时也(六三)。

the mahasandhi understandment of chanting Buddha, such is just the Sunyata AmoghaTathagatagarbha (62), the sunrise of chanting Buddha, such is first to illuminate (63)

食时念佛、转照初也(六四)。亭午念佛、转照中也(六五)。晡时念佛、转照后也(六六)。日没念佛、还照时也(六七)

the meal time of chanting Buddha, such is early to return illumination (64), the midday of chanting Buddha, such is middle to return illumination (65), theafternoon of chanting Buddha, such is subsequent to return illumination (66), the sunset of chanting Buddha, such is back home to return illumination (67),

念心外佛、小教也(六八)。念心内佛、始教也(六九)。念即心佛、终教也(七十)。

Be mindful of the outer Buddha, such is the Primary Education (68), Be mindful of the inner Buddha, such is the Pre-Teaching (69), Be mindful of the present mental Buddha, such is the Ultimate Instruction (70),

念非心佛、顿教也(七一)。念普融佛、圆教也(七二)。有佛有心、净念相继、事法界也(七三)。

Be mindful of the non-mental Buddha , such is the Insight Education (71), Be mindful of the universal and confluent Buddhas, such is the Mahasandhi Teaching (72), there is Mentality and there is Buddha, the pure mindfulness inter-continuous , such is the Dharmadhatu of Affairs (73),

无佛无心、不假方便、理法界也(七四)。念佛念心。入无生忍、事理无碍法界也(七五)。

There is neither Mentality nor Buddha, by no means of the convenience, such is theDharmadhatu of Theory (74) , Be mindful of Mentality and Buddhas, entering into theEndurance of Non-Birth, such is the Dharmadhatu of the Affairs and Theoryunobstructive (75),

若佛若心、遍含无尽、事事无碍法界也(七六)。一念佛门、含无尽义、总相也(七七)。

If there were Mentality and Buddha which had spreaded all over including endlessness , such is just the Dharmadhatu of Affairs and Affairs unobstructive(76), One Door of Changting Buddha which includes the endless significances, such is the Total Phase (77),

四五义门、非一念佛、别相也(七八)。十六观等、同成念佛、同相也(七九)。

the four or five doors of Righteousness are Not One Mind Of the Buddha, such is the Respective Phase (78), sixteen kinds of contemplation and so on are the same achievement of chanting the Buddha, such is the Same Phase (79),

依报清净、非正庄严、异相也(八十)。念佛一门、揽诸义成、成相也(八一)。

the circumstance are clean and pure, not rightful or solemn, such is out of phase (80), One Door of Chanting the Buddha，pulling down the achievements of many a significance, such is the Successful Phase (81),

四种五种、各住自位、坏相也(八二)。依正功德、念佛便周、同时具足相应门也(八三)。

There are four or five kinds which individually live in the self-alignment, such is the bad phase (82), in the accordance with righteous merits and virtues，it is convenient and circumspect chanting the Buddha, at the same time just in enough possession of the corresponding doors(83),

遍周诸法、不离念佛、广狭自在无碍门也(八四)。一根念佛、六根都摄、一多相容不同门也(八五)。 spreading all over many a dharma is not far away from recting the Nameof the Buddha ( chanting the Buddha ) , such is just one wide and narrow, comfortable and unobstructive door (84),one root prays to the Buddha,six roots all restrain themselves,one-more is mutual compatible with the different doors (85),

念佛三昧、即一切法、诸法相即自在门也(八六)。正念佛时、余门不现、秘密隐显俱成门也(八七)。

The Mindfulness-of-the-Buddha Samadhi namely all the dharmas , the phase of many a dharma is just the Comfortable Door (86), while just praying to the Buddha ,the remanent doors are not to arise, in case the secret and hidden emergence is the successful door,(87),

此念佛门、一切齐摄、微细相容安立门(八八)。五种念佛、互摄重重、因陀罗网境界门也(八九)。

This Mindfulness-of-the-Buddha Door has altogether absorbed the subtle and compatible、peaceful and stable door (88), five kinds of chanting the Buddha just inter-absorb the multiple doors of Dharani-Net Cumstance(89),

见念佛门、即见无尽、托事显法生解门也(九十)。前后念佛、不异当念、十世隔法异成门也(九一)。

the sight of This Mindfulness-of-the-Buddha Door namely encounters the endless doors with the dependence of things manifesting dharmas and producing explanations (90), the previous and consequent mindfulness of Buddha is not different from the present mindfulness, ten pre-existences insulating the Dharmas differ from the successful door(91),

念佛一法、带无尽法、主伴圆明具德门也(九二)。念自心佛、本觉也(九三)。

One Dharma of Buddha Recitation drives the endless dharmas, parters and protagonistswho are perfect and vivid are just in possession of the virtues door (92), chanting the Self-Inner Buddha is the Primal Awareness -- Rigpa (93) ,

念佛信心、始觉中名字也(九四)。念佛解心、始觉中相似也(九五)。念佛证心、始觉中分证也(九六)。念佛成佛、究竟觉也(九七)

The confidence of Buddha Recitation is just the name in the process of beginning awareness (94),thatBuddha Recitation unbinds the mentality is just the similarity in the process of beginning awareness (95) , that Buddha Recitation demonstrates the mentality is just the respective attestation in the process of beginning awareness (96), that the Recitation of Buddha is the attainment of Buddha is just the Ultimate Enlightement (97),

当念佛时、寂寞无为、法身佛也(九八)。当念佛时、无德不具、报身佛也(九九)。当念佛时、凡圣并欣、化身佛也(一百)。故知念佛一法、摄尽一切法矣。

While praying to The Buddha, it is lonely solitary and unconditioned, such is just Dharmakaya Buddha(98), While praying to The Buddha,it is in no possession of no virtues, such is Sambhogakaya Buddha (99), While praying to The Buddha, that the sages and earthlings are elevated is just Incarnation Buddha (100), herein it is known that One Dharma of Buddha Recitation is complete to absorb all the dharmas.

The People Who are Chanting Buddha Have One Hundred Kinds of Retributions.

English translation By Wei Zhi 2009.5.23.

Retranslation of English by Wei Zhi 2012-1-29