Master Shandao印光大師法語《安心篇》

 

Dharma Words of Wisdom of Master Yinguang

Maintaining a Peaceful Mind

 

 

甲：總判通、別二門

 

１、「法門不同」之文（總判通別二門）*22

(a) 若仗自力修戒定慧，以迄斷惑證真，了生脫死者，名為『通途法門』。

若具真信切願，持佛名號，以期仗佛慈力，往生西方者，名為『特別法門』。

 

If we wish to cut off all delusions and realize the great Buddhist truths through the self-powered practices of precepts, meditation, and wisdom, this is called the General or Common Path.

If we wish to be reborn in the West with recourse to Amitabha Buddha’s compassionate power, through holding the Buddha’s Name with sincere faith and earnest aspiration, this is known as the Particular or Special Path.

 

 

 

(b) 一切法門，專仗自力；淨土法門，專仗佛力。*23

一切法門，惑業淨盡，方了生死。淨土法門，帶業往生，即預聖流。

 

Among most Dharma teachings, practitioners exclusively rely on “self-power” (their own power); but, in the Pure Land teaching, practitioners exclusively rely on the Buddha’s power.

Among most Dharma teachings, it is required to clear all delusive karma before a practitioner can end the sufferings of birth and death. For practitioners of the Pure Land teaching, practitioners, though born with karma, instantly receive a prediction that they will enter the sacred path through rebirth [in the Pure Land].

 

(c) 二種法門，不可並論，而具足惑業之凡夫，可不慎所擇哉！.... 各別論之則有益，混融論之則有損。*24/22

 

 

We should not see the two kinds of teachings mentioned above as the same and talk about them in parallel. Ordinary beings with all kinds of delusive karma should select one carefully. It is beneficial to discuss the two teachings separately; but, it is harmful to mix or combine them in our practice.

 

 

 

 

 

２、「揀去自力」之文（勸修特別法門）*25/22

仗「自力」者，名「通途法門」；

仗「佛力」者，名「特別法門」。

由茲，揀去自力，注重佛加，冀娑婆具足惑業之含識，現生同赴蓮池。

 

Those paths that rely on self-power are called the General or Common Paths.

Those that rely on Buddha-power are called the Particular or Special Paths.

Thus, discard self-power and emphasize Buddha-power, while hoping that sentient beings in the Saha World, with all kinds of delusive karma, will go to the Lotus Pond after this life.

 

 

 

３、「果覺因心」之文（法門不能相混） *26

淨土法門，其大無外，全事即理，全修即性。

行極平常，益極殊勝。

良由「以果地覺，為因地心」，故得「因該果海，果徹因源」。

 

 

The Pure Land teaching’s greatness has no limit. All phenomena are the noumenon itself. All cultivation practices arise from self-nature.

The practice is extremely ordinary and simple; but, the benefits are extremely splendid and wonderful.

It is because the practitioner takes the fruition of the Buddha’s Enlightenment to be his own Bodhi Mind while in the causal ground,

That he also attains the fruition of the reward that can thoroughly penetrate the original source of all of the causes of his karmic offenses.”

 

 

４、「自謂弘法」之文（法門相混之錯） *27

古今多有依普通法門論淨土法門，由茲自誤誤人，而又自謂宏法利生者，不勝其多。

其最初錯點，在不察佛力與自力之大小難易，以仗佛力之法門，硬引仗自力之法門，而欲平論，致有此失。

使知佛力不可思議，不能以具縛凡夫修持之力相為並論，則凡一切疑惑不信之心，化為烏有。

於一代時教中，獨為特別法門，其修證因果，不得以通途教義相繩。

 

Many masters who have been following the General Teachings of the Pure Land Path have written commentaries, in which their mistaken understandings misled other people. Many of them, not just a few, also say they propagate the Dharma to benefit people.

 

The initial mistake they made was their lack of awareness of the greatness and smallness, and the difficulty and easiness between Buddha-power and self-power. They forcefully twist the teaching of reliance on self-power to match the teaching of reliance on Buddha-power, in order to balance and harmonize them. That is the reason they made such a mistake.

We should know that Buddha-power is inconceivable. It cannot be compared with the power of cultivation of ordinary beings who are entangled with afflictions. Buddha-power enables the clearing of all delusions and doubts in the minds of ordinary beings.

 

In the era of the Buddha’s teaching, the Pure Land teaching was unique. Its cultivation practices and realizations, in terms of causes and fruitions, were and are different. For this reason, it cannot be compared “apple to apple” with other teachings in the General Path.

 

乙：仗佛慈力

 

５、「全是佛力」之文（坐船過海之喻） *28

(a) 佛法法門無量，無論大小權實，一切法門，均須以戒定慧，斷貪瞋癡，令其淨盡無餘，方可了生脫死。

此則難如登天，非吾輩具縛凡夫所能希冀。

若以真信切願、念佛求生西方，則無論功夫深淺、功德大小，皆可仗佛慈力，往生西方。

此如坐火輪船過海，但肯上船，即可到於彼岸；乃屬船力，非自己本事。

信願念佛、求生西方亦然，完全是「佛力」，不是自己「道力」。*28

 

In Buddhist teachings, there are immeasurable paths, whether they are the Great Vehicle and the Small Vehicle, or the Expedient Teaching and the Real Teaching. In all of these teachings, a practitioner is required to eliminate greed, hatred, and delusion through abiding by the precepts, practicing meditation, and gaining wisdom. In this way, they are completely purified without any residue, in order that they can be liberated from the cycle of birth-and-death.

However, this is as difficult as ascending to heaven, and is beyond the abilities of mundane people like us. However, if we truly believe, earnestly aspire, and recite Amitabha’s Name for rebirth in the West, we can be reborn wholly with recourse to Amitabha’s compassionate power, despite our limited capacities and lack of meritorious virtues.

The analogy of sailing on a ship across the sea is drawn. We are guaranteed to reach the other shore if we are willing to come on board, because it is the power of the ship, not our capacity that allows us to do so. It is basically the same with rebirth in the Land of Bliss, through Amitabha-recitation with faith and aspiration. We should entirely rely upon the Buddha’s power, not our power, in the course of cultivation of the Way.

 

(b) 譬如一顆沙子，入水即沉，縱有數千萬斤石，裝於大火輪船中，即可不沉而運於他處，以隨意使用也。

石喻眾生之業力深重，大火輪喻彌陀之慈力廣大。

若不念佛，仗自己修持之力，欲了生死，須到業盡情空地位方可。

否則縱令煩惱惑業斷得只有一絲毫，亦不能了，

喻如極小之沙子，亦必沉於水中，決不能自己出於水外。*29/21 &22

 

For example, a grain of sand will sink immediately when placed in water. However, if tons of gravel and boulders are placed on a big ship, they will be transported to other places without sinking. Gravel and boulders represent sentient beings’ heavy karma, while the big ship is a metaphor for Amitabha’s great compassionate power.

If we do not recite Amitabha’s Name and rely on our own power of cultivation to end our cycle of birth-and-death, we must reach a state in which our karmas are completely extinguished and our emotions are empty. We cannot liberate ourselves from the cycle of birth-and-death. Even if we have a tiny strand of affliction and delusive karma remaining, like a grain of sand, we will sink to the bottom of the water, because a grain of sand cannot float on the water on its own.

 

 (c) 「專仗佛力」之文(佛力不論斷證)*30/21 & 22

 

淨土一法,專仗佛力; 不論斷證,惟恃信願

 

Pure Land teaching is based upon exclusive reliance on the Buddha’s power. Eliminating delusion and realization of the Way are not considered. Only reliance on faith and aspiration are taken into account.

 

 

 

７、「帶業往生」之文（佛力帶業往生）

(a) 念佛法門，乃佛法之特別法門；仗佛慈力，可以帶業往生。

約在此界，尚未斷惑業，名帶業；

若生西方，則無業可得，非將業帶到西方去。 *31/21 &22

 

The teaching of Amitabha-recitation is a special teaching in Buddhism. A person can be reborn with recourse to the Buddha’s compassionate power even though he continues to carry karma.

As he is still in this Saha land and hasn’t eliminated the karma of delusion and ignorance, it is called “carrying karma”.

If he is reborn in the West, there is nothing known as karma. So, this quote is not saying he brings his karma to the West.

 

 

(b) 阿彌陀佛萬德洪名，如大冶洪爐。吾人多生罪業，如空中片雪。

業力凡夫，由念佛故，業便消滅。

如片雪近於洪爐，即便了不可得。

又況業力既消，所有善根，自然增長殊勝，

又何可疑其不得生，與佛不來接引乎！*32/ 21 &22

 

Amitabha Buddha is the Great Name with a myriad of virtues. His Name is like a great burning furnace. The karmic offenses we have accumulated in many past lives melt, just like snowflakes that get too close to his flame.

An ordinary being bound by karmic forces, will have his karma extinguished by reciting the Buddha’s Name. They are just like the snowflakes that get too close to the burning furnace.

Moreover, when the karmic forces are absent, all virtuous roots will naturally grow and splendidly flourish. So, why do we doubt our ability to attain rebirth? Why do we question whether the Buddha will come to welcome us home?

 

８、「捨此無別」之文（佛力能救業力）33/ 21 &22

“No other teaching, if discarded, can liberate us”   (The Buddha’s power to liberate us from the karmic offenses)

須知佛法，法門無量，若欲以通身業力之凡夫，現生即得了生脫死， 離此信願念佛求生西方一法，佛也說不出第二個法門了。*33

 

We ought to know there are immeasurable teachings in Buddhism. If an ordinary being bound by karmic forces wants to be liberated from the cycle of birth-and-death in this life, he cannot discard the teaching of rebirth in the Western Land through Amitabha-recitation with faith and aspiration. If he did, even the Buddha would be unable to guide him to an equivalent teaching.

 

 

 

９、「兩種深信」之文（佛力自然成辦）*34/21&22

“Two Kinds of Deep Faith” (The natural accomplishment of rebirth through reliance on the Buddha’s power)

 

(a) 大家要曉得：仗自力修持，「自」有何種力？

但是無始以來的「業力」！所以萬劫千生，難得解脫。

仗阿彌陀佛的弘誓大願力，自然一生成辦。 *34

 

All of us should think about this: If we rely only on our own power in cultivation, what kind of power will we have? Not very much, since, we only have the ability to create and be at the mercy of karmic force .

That is why, throughout millions of eons and thousands of lifetimes, it is difficult for us to attain liberation.

However, if we rely on the power of Amitabha Buddha’s Great Vow, we will naturally accomplish liberation in this life.

 

 

(b) 信我是業力凡夫，決定不能仗自力，斷惑證真，了生脫死。

信阿彌陀佛，有大誓願。若有眾生，念佛名號，求生佛國，

其人臨命終時，佛必垂慈接引，令生西方。*35/21&22

 

We must believe we are ordinary beings bound by karmic forces, and it is definitely impossible for us to cut off our delusions and realize the necessary truths, in order to liberate ourselves from birth and death by relying on our own power.

We must have faith in Amitabha Buddha who accomplished his Great Vow. If sentient beings recite the Buddha’s Name and seek to attain rebirth in his Buddha-land, Amitabha Buddha will assuredly bestow his kindness upon them, and come to receive them when they are near the end-of-their lives, to be reborn in the Western Land.

 

 

10、「淨土最要」之文（佛力自力非比）

The utmost importance of the Pure Land teaching (the Self-power is not comparable to the Buddha-power)

 

淨土法門超勝一切法門者，在仗佛力。

其餘諸法門，皆仗自力。

自力何可與佛力並論乎！此修淨土法門之最要一關也。*36/21&22

 

Pure Land teaching far-surpasses all other teachings because it relies on the Buddha’s power, while the other teachings solely rely on self-power.

How can we compare self-power with the Buddha’s power? This is the most important point to understand in the cultivation of the Pure Land teaching.

 

 

 

11、「淨宗切戒」之文（切戒藐視佛力）

The most important abstinence in the Pure Land School (Not defy the Buddha’s power)

 

好高騖勝者，每每侈談自力，藐視佛力。

不知從生至死，無一事不仗 人力，而不以為恥。

何獨於了生死一大事，並佛力亦不願受，喪心病狂，一至於此。

淨宗行者，所當切戒！*37/21&22

 

 

People who are arrogant always talk about their own power in a lofty tone, and look down upon those who rely upon Amitabha Buddha’s power.

These people do not know that, from the time they are born until the time they die, everything involves reliance upon the efforts of others. Because of their arrogance they do not feel ashamed of this.

Therefore, when it comes to the matter of birth and death, they are not willing to accept the Buddha’s power. These are by far the craziest people! So, all practitioners of the Pure Land School should refrain from this wrong attitude.

 

 

丙：念佛勝易

Reciting the Buddha’s Name is easy but splendid

 

12、「念佛必生」之文 *38/21

The text about assured rebirth through Amitabha-Recitation

 

 

彌陀如來在因地中，發四十八願，願願度生，

中有「念我名號，不生我國，誓不成佛」。

今者因圓果滿，故「我今念佛，必得往生。」

 

Amitabha Tathagata brought forth the 48 vows in the causal ground. Every single vow is aimed at delivering sentient beings. Thus he says, “If you think of (recite) my Name and you are not reborn in my land, I vow not to become a Buddha.”

At present, he has already fulfilled his causal vows and perfected the fruition of Buddhahood.

So we must understand, “If I think of (recite) the Buddha’s Name now, I am assured of attaining rebirth.”

 

 

13、「逆惡來迎」之文 *39/21

The Buddha come to receive the evil and rebellious men

 

四十八願度眾生，逆惡歸心也來迎；

非是混濫無簡擇，憐彼是佛尚未成。

 

 

By bringing forth the 48 Vows all living beings are enabled to cross over to Amitabha’s Pure Land.

Evil and rebellious men, who are regretful of their offences, will also be received by him.

Do not misunderstand the Buddha saying he is not selective.

The reason for this indiscrimination is that the Buddha takes pity on them as future Buddhas, who have yet to accomplish Buddhahood.

 

 

14、「凡夫為本」之文 *40/21

Ordinary beings are main targets [of deliverance]

 

佛之慈悲誓願，正為未斷惑者無由了生死，

特設此仗佛慈力往生西方之「特別法門」。

俾凡有心者能修，凡具信願念佛者，皆能往生。

 

Amitabha Buddha’s kind and compassionate vow is made for those who have not severed their delusive afflictions, and have no way to resolve the matter of birth-and-death. He has specially set up this Special Teaching for us to attain rebirth in the Western Land with recourse to his compassionate power.

In this respect, all those who wish to be reborn can practice the teaching, and all Amitabha-reciters who are replete with faith and aspiration can be reborn.

 

 

15、「潛通佛智」之文*41/21

Penetrating the submerged wisdom of the Buddha

 

信願持佛名號，即能「以凡夫心，投佛覺海」，

故得「潛通佛智，暗合道妙」。

 

Just by reciting Amitabha’s Name with faith and aspiration, an ordinary person with an ordinary mind can take refuge in the Buddha’s sea of Enlightenment. This is how that person can penetrate the submerged wisdom of the Buddha, and align with the wonderful Way without even knowing it.

 

 

16、「即凡而佛」之文  *42/21

Instant transformation from an ordinary being to a Buddha

 

持名一法，乃「即凡心而佛心」之一大法門也。

 

Upholding the recitation of the Buddha’s Name is a great teaching, as it can transform an ordinary being’s mind to a Buddha’s mind instantly.

 

 

 

17、「成佛有餘」之文 *43/21

‘Good enough to attain Buddhahood’

 

一句南無阿彌陀佛，只要念得熟，成佛尚有餘裕，不學密法，又有何憾？

 

Reciting the one Name “Namo Amituofo”, until it becomes familiar, is more than enough for any person to attain Buddhahood. Even if he does not learn the Esoteric / Tantric teachings, what regrets need there be?

 

 

18、「念佛足矣」之文 *44/21

“It is enough to recite Amitabha’s Name”

 

(a) 吾人欲了生死，實不在多，只一「真信、切願、念佛求生西方」足矣！ 縱饒讀盡大藏，亦不過為成就此事而已。

 

I want to resolve the matter of birth-and-death; but, what I need to do to accomplish that is quite simple. It is enough if I truly believe, earnestly aspire, and recite Amitabha’s Name for rebirth in the Western Land. Even if people spend lots of time reading all of the Great Store Canon, they must still return to faith, aspiration, and practice.

 

 

 

(b) 一句佛號，包括一大藏教，罄無不盡。  *45/21

One single Name – Namo Amituofo, encompasses the entire Great Store Canon. It is unfathomable and all inclusive!

 

 

 

(c) 一代時教，皆念佛法門之註腳。 *46/21

All Buddhist teachings in this era are footnotes used to explain the Dharma teaching of Amitabha Recitation.

 

 

 

19、「不在只在」之文 *47/21

‘Not because of this, but because of that’

 

往生不在識字不識字，只在有信願與無信願。

有信願，決定往生；無信願，決不得往生。

 

We can attain rebirth not because we are literate or illiterate. We attain rebirth if we have faith and aspiration for rebirth.

If we have faith and aspiration, we are assured of rebirth. If we do not have faith or aspiration, we are not assured of attaining rebirth.

 

 

 

20、「萬修萬去」之文 *48/21

Ten thousand people practice the teaching, then ten thousand people go there

 

(a) 只要能深信，只要能發願，只要能念佛，無論何人，都可以往生去的。

 

Those people who can deeply believe, aspire to rebirth, and recite Amitabha’s Name, will be reborn no matter who they are.

 

 

(b) 故曰：萬修萬人去。乃千穩萬當、萬不漏一之特別法門也。*49/21

 

Thus, it says, “Ten thousand people practice the teaching, then ten thousand people go there. It is a special teaching that is most secured with no failure, and encompasses all sentient beings without leaving anyone behind.

 

 

(c) 但持阿彌陀佛萬德洪名，則往生一事，如操左券。*01/22

 

By upholding Amitabha Buddha’s Great Name of myriad virtues, the matter of our rebirth is already assured. It’s a sure win!

 

 

21、「發無不中」之文

All shots hit the target

 

如人習射，以地為的，發無不中。*02 /22

 

Using the analogy of a man who practices archery, if he uses the ground as the target, all of his shots must hit.

 

 

22、「一照俱了」之文 

Everything included in a snapshot

 

「通途」如畫山水，必一筆一畫而漸成；

「特別」如照山水，雖數十重蓊蔚峰巒，一照俱了。*03

 

The General Path is like painting scenery. We have to brush stroke by stroke and complete the whole painting gradually.

The Special Path is like taking a snapshot of the scenery. Even though there are numerous layers in the shadings of green mountains, all of them are included in a snapshot.

 

 

23、「易行功高」之文

Easy to practise, Abundant in merits

 

餘門學道，似蟻子上於高山；

念佛往生，如風帆揚於順水。

下手易而成功高，用力少而得效速。 *04

 

Practicing other Buddhist teachings is like an ant climbing a high mountain.

Reciting the Buddha’s Name to attain rebirth is like sailing a boat downstream.

It is easy to practice and the rate of success is high.

Very little effort is applied; yet, it is effective and efficient.

 

24、「頓超十地」之文

Surpassing the Ten Grounds instantly

 

莫訝一稱超十地， 須知六字括三乘。*05/22

 

Do not be surprised that we will surpass the Ten Grounds by reciting one single Name – Namo Amituofo,

We should know that the Six Syllables include all of the Three Vehicles.

 

 

25、「往生同佛」之文

A Rebirth is the same as Attaining Buddhahood

 

既得往生，則入佛境界，同佛受用； 凡情聖見，二皆不生。

一得往生，則煩惱惡業，徹底消滅； 功德智慧，究竟現前。 *06

 

Upon rebirth we enter Amitabha’s Pure Land and have the same enjoyment as the Buddha. Neither our mundane emotions nor sacred views will be produced.

Once attaining rebirth [in the Pure Land], all afflictions and evil karma will be totally eradicated. Merits, virtues, and wisdom will bloom.

 

 

 

26、「成佛度生」之文

To accomplish Buddhahood by delivering living beings

 

(a) 此法門，極生信願，專精修行，則無盡煩惱，不難頓斷；無量法門，自然證入。

其圓成無上佛道，度脫無邊眾生，若操左券而取故物矣。*07

 

In the [Pure Land] teaching, we must have sincere faith and aspiration, and practice exclusively and diligently. Subsequently, it is not difficult to suddenly sever the endless afflictions. It is natural to realize and enter the immeasurable Dharma gates.

One is confident in completing the perfect and unsurpassed Buddha Path and delivering limitless living beings. It is as easy as taking something out of your pocket.

 

 

 

(b) 果能信願真切，一心念佛。至臨命終時，決定蒙佛接引，往生彼國。

既得往生，則俯謝凡質，高預聖流。見佛聞法，證無生忍。神通智慧， 不可思議。

然後乘本願輪，迴入娑婆，種種方便，度脫眾生。

如觀世音菩薩，應以何身得度者，即現何身而為說法。

普令一切眾生，同出生死， 同成佛道。

方可圓證自己本具之妙真如心，方可究竟契合乎菩薩四弘誓願，與阿彌陀佛四十八願，及普賢菩薩十大願王也已。*08

 

If we can bring forth genuine faith, earnest aspiration, and recite the Name of Amitabha with singleness of mind, we will be assured of being received by Amitabha Buddha near the end-of-life, and being reborn in the Land of Bliss.

Once we have attained rebirth, we will say goodbye to the mundane life forever, and ascend to Amitabha’s Pure Land. We will see the Buddha and listen to his Dharma teachings. We will realize the Perseverance of No-Birth. We will be replete with inconceivable spiritual powers and wisdom.

Then, by relying on the wheel of Amitabha Buddha’s Fundamental Vows, we will return to the Saha World to deliver and liberate sentient beings with various kinds of expedient teachings.

Like Avalokitesvara Bodhisattva, we can transform ourselves into many different forms to preach the Dharma in accordance with the individual forms and aptitudes of all sentient beings to enable them to leave the cycle of birth and death, and accomplish the Buddha Path together.

By doing so, we can perfectly realize our own innate wonderful mind of True-Suchness.

By doing so, we can ultimately accomplish the Four Great Vows of the Bodhisattvas, the 48 vows of Amitabha Buddha, and the King of the Ten Great Vows Samantabhadra Bodhisattva.

 

 

27、「歸宗結頂」之文 *09

The Conclusive Return to the Pure Land School

 

(a) 淨土法門，乃一切諸法歸宗結頂之法。

念佛往生一法：乃一切眾生，速出生死之第一要道；

實一切諸佛，疾成正覺之最上法門。

 

Pure Land is the summit teaching that all Buddhist teachings return to as their source.

This teaching of Amitabha-recitation for rebirth is the foremost path for all sentient beings to leave the cycle of birth-and-death.

Actually, it is the supreme teaching for all bodhisattvas to quickly attain perfect Enlightenment and become Buddhas.

 

 

 

(b) 淨土一法，乃十方三世一切諸佛，上成佛道，下化眾生，成始成終之總持法門。 *10

 

This teaching of Pure Land is the Dharani for all Buddhas in the ten directions and the three periods of time, who accomplish Buddhahood above and transform all sentient beings below, all the way through, from the beginning to the end of the Buddha’s Path.

 

 

(c) 大矣哉！淨土法門之為教也。 *11

是心作佛，是心是佛，直指人心者，猶當遜其奇特；

即念念佛，即念成佛，歷劫修證者，益宜挹其高風。

 

 普被上中下根，統攝律教禪宗。

如時雨之潤物，如大海之納川。

 

偏圓頓漸一切法，無不從此法界流；

大小權實一切行，無不還歸此法界。

 

不斷惑業，得預補處；即此一生，圓滿菩提。

 

九界眾生離是門，上不能圓成佛道；

十方諸佛捨此法，下不能普利群萌。

 

是以：《華嚴》海眾，盡遵十大願王；

《法華》一稱，悉證諸法實相。

 

最勝方便之行，馬鳴示於《起信》；

易行疾至之道，龍樹闡於《婆沙》。

 

 

釋迦後身之智者，說《十疑論》而專志西方；

彌陀示現之永明，著《四料簡》而終身念佛。

 

 

匯三乘五性，總證真常； 導上聖下凡，同登彼岸。

故得：九界咸歸，十方共讚；千經並闡，萬論均宣。

 

誠可謂： 一代時教之極談，一乘無上之大教也。

不植德本，歷劫難逢； 既獲見聞，當勤修習。

 

Oh, it’s great! Pure Land is truly a teaching!

For this teaching, by the time your mind thinks of the Buddha, your mind instantly becomes the Buddha. For those who point straight to their mind in practice [of Chan], they are considered to be less peculiar and special [as compared to the former circumstance].

For this teaching, by the time you call Amitabha’s Name, the Name turns to be Amitabha Buddha instantly. For those who practice in the realization of the Way through eons, they are considered to have less benefits in achievements [as compared to the former circumstance].

 

The teaching is suitable for all people of different virtuous roots, supreme, medium and inferior. It also encompasses all Buddhist schools, like Chan (meditation), Vinaya (precepts) and doctrinal ones (sutra-reading).

It is similar to the rain that can moisturize all living beings.

It is also like the great ocean that takes in water from all rivers.

 

For all the side teachings or the round teachings, the sudden teachings or the gradual teachings, all of them flow out from this Dharma Realm [of the Pure Land].

For all the practices of the Great Vehicle and the Small Vehicle, of the expedient teachings and the real teachings, all of them will return to this Dharma Realm [of the Pure Land].

 

Without cutting off the karma of delusion,

One will arrive at the stage of Becoming Buddha after One More Life.

One will attain the perfect Bodhi (perfect Enlightenment), just in this present life.

If sentient beings in the nine realms keep away from this [Pure Land] teaching, they will be unable to accomplish the Buddha Path perfectly.

If the Buddhas in the ten directions renounce this [Pure Land] teaching, they will be unable to benefit all ordinary beings pervasively.

 

That is why:

All the ocean-like assemblies in the Flower Adornment Sutra abide by the King of the Ten Great Vows.

By the practice of one single recitation of the Name of the Buddha as taught in the Lotus Sutra, all practitioners can realize the Real Mark of all Dharmas. 

 

This is the most supreme and expedient practice as stated by Asvaghosa Bodhisattva in his Shastra of Bringing Forth the Faith in Mahayana.

This is the Easy Path which brings one to reach the Way quickly as stated by Nagarjuna Bodhisattva in the Dasabhumika Vibhasa Sastra.

 

After the Buddha entered Nirvana, the Great Master Zhizhe taught the Shastra on the Ten Doubts, as he resolutely aimed at rebirth in the Western Land.

The Great Master Yongming, who was the manifestation of Amitabha Buddha wrote the Four Selected Matters, thus he recited the Buddha’s Name for the remainder of his life.

 

Pure Land is a teaching that fuses the Three Vehicles and the Five Natures, as it enables the practitioner to realize the eternal truth.

It also leads the sacred beings and ordinary beings to reach the other shore together.

That is why all sentient beings of Nine Realms return to the Pure Land (Buddha-land), and all the Buddhas in the ten directions unanimously praise Amitabha Buddha.

It is explained in the thousands of Sutras, and is expounded in the millions of Shastras.

 

So, we can truly conclude that: Pure Land teaching is the ultimate talk in this era, and is the greatest teaching of the Unsurpassed One Vehicle.

Without planting the virtuous roots, one is unable to encounter it even when many eons elapse.

Now that we have a chance to see and hear this teaching, we should practise diligently.

 

 

 

 

 

丁、普勸眾機

 To advise all sentient beings with different aptitudes)

 

28、「皆須修習」之文（勸一切人）*12

To urge everyone to practice Amitabha-recitation

 

 

 

(a) 上至等覺菩薩，下至阿鼻種性，皆須修習。

 

Whether one is a Bodhisattva of Equal Enlightenment or an ordinary being destined for Avici Hell, one should cultivate Amitabha-recitation.

 

 

(b) 未成佛前，仗以自修；已成佛後，賴以度世。 *13

 

Before becoming a Buddha, we rely on Amitabha-recitation as self-cultivation.

After becoming a Buddha, we rely on Amitabha-recitation to deliver sentient beings.

 

 

 

29、「末世學佛」之文（勸末世人）

To urge mundane people to learn Buddhism in the Dharma-Ending Age

 

末世學佛所宜注重者，在「知因果」與「修淨土」。*14

以知因果，則不敢自欺欺人，做傷天害理、損人利己之事。

修淨土，則雖是具縛凡夫，便可仗佛慈力，往生西方。

 

In the Dharma Ending Age, Buddhist practitioners should pay attention to the knowledge of cause and effect and the practice of the Pure Land teaching.

A man who understands cause and effect doesn’t dare to cheat himself or others, nor does he dare to commit evils to benefit himself by hurting others.

For the practice of Pure Land teaching an ordinary being, though bound by karmic offenses, can be reborn in the Western Land with recourse to Amitabha’s compassionate power.

 

 

 

30、「舉下攝上」之文（勸自卑者） *15

To urge the slow-witted people so as to attract the sharp-rooted people

 

世有愚人，知見狹劣，謂己功夫淺薄、業力深厚，何能即生？

不知眾生心性，與佛無二，五逆十惡，將墮地獄，遇善知識，教以念佛，或滿十聲，或止數聲，隨即命終，尚得往生。

《觀經》所說，何可不信？彼尚往生，況吾人雖有罪業，雖少功夫， 較彼五逆十惡，十聲數聲，當復高超多多矣！何可自暴自棄，以致失此無上利益也。

 

In the world, there are slow-witted, narrow minded people who misbehave. They say to themselves: our skill in practice is very basic, and our karmic offenses are deep and heavy, so how can we be reborn in this lifetime?

They do not know that their innate mind-nature is the same as the Buddha’s. Even though they commit the Five Gravest Transgressions and the Ten Unwholesome Deeds, and are on the verge of falling into hell; if they come across a good advisor near their end-of-life, who teaches them to recite Amitabha’s Name, just ten or even a few times, they can be reborn when their life ends.

This is clearly stated in the Contemplation Sutra. How can we not believe this teaching? If even such a slow-witted person is able to attain rebirth, why not me? We might have committed offenses as well as being unskillful in our practice; however, when compared to those who have committed the Five Gravest Transgressions and the Ten Unwholesome Deeds, we who practice Amitabha-recitation are much better off. In this respect, how can we give up [the practice of Amitabha-recitation] and lose the unsurpassed benefit [of rebirth]?

 

 

 

31、「志大言大」之文（勸自負者） *16

The text about “great in resolve and grand in speech” (to urge the arrogant people)

 

聰明人多以志大言大，不肯仗佛慈力，而以仗己道力為志事，甘讓愚夫愚婦早預聖流也。

 

Because an intelligent man can usually be of great resolve and use grand speech, he is not willing to rely on the Buddha’s compassionate power; but, he would rather rely on his own power of cultivation. They are happy to let slow-witted couples enter the sacred stream in advance.

 

 

32、「真念佛人」之文（勸平常人） *17

A text about “a true Amitabha-reciter” (to urge a common layman)

 

通宗通教之人，方能作真念佛人。而一無所知、一無所能之人，但止 口會說話，亦可為真念佛人。去此兩種，則真不真，皆在自己努力、依教與否耳。

 

Those who thoroughly understand all the teachings of all schools can be true Amitabha-reciters. However, those who know nothing and practice no other teachings, but can only speak, can also be true Amitabha-reciters. Apart from these two types, whether a person is true or untrue depends on his effort and his observance of the teaching.

 

 

33、「拋智學愚」之文（勸矜智人） *18

A text about “throwing away intelligence and learning to be a fool”

 

念佛之人，勿自仗聰明智慧，須拋之於東洋大海外。 最好學愚夫愚婦，老實行持為要。

 

As an Amitabha-reciter, one should not rely on his own intelligence and wisdom. In fact, he should throw both of these into the Eastern Ocean. It is best for him to learn that he is a foolish man, and, even more importantly, to scrupulously continue the practice of Amitabha-recitation.

 

 

 

34、「同一過失」之文（勸豎用人） *19

Texts about “the same mistake / wrongdoing”

 

(a) 專崇行持，而不尚信願，則執事廢理，仍屬自力法門。與專以自性唯 心，而不仗佛力之執理廢事，同一過失。

Those who venerate practices of cultivation and do not develop faith and aspiration, are regarded as being “attached to the practice but abandoning the theory”, which refers to self-powered teachings.

They make the same mistake as those who attach to the theory and abandon the practice, without any recourse to the Buddha’s power. They focus on their Self Nature and Mere Consciousness.

 

 

(b) 以橫超法作豎出用，得益淺而受損深。 *20

 

Using a teaching of lateral transcendence as a longitudinal exit, offers a shallow reward and causes severe harm.

 

 

戊、信願專修

 

35、「信佛未極」之文 *21

The text about “not truly have full faith in the Buddha”

 

若問他人效驗，便是信佛言未極，而以人言為定，便是偷心，便不濟事。

 

You do not truly have complete faith in the Buddha if you have to ask others about the effectiveness of Amitabha-recitation. It shows that you do not really have faith in the Buddha’s words.

If you believe more in the words of ordinary people, your mind will be “stolen” by them. Your practice of recitation will be in vain because your faith is incomplete.

 

 

 

36、「唯信為本」之文 *22

The text about “foundation is based on faith only”

 

淨土法門，唯信為本。

信得極，五逆十惡，皆能往生。

信不及，通宗通教未曾斷惑者，皆無其分。

 

The foundation of Pure Land practice is faith.

If they truly believe, even those who have committed the Five Gravest Transgressions and the Ten Evil Deeds can also be reborn.

For those who do not believe, and those who understand Buddhist teachings of all schools, but have not eliminated their delusions, there is no way for them to attain assured rebirth.

 

 

37、「一切人皆生」之文 *23/22

淨土法門，但恐信不及，若信得及，一切人皆得往生。

 

All people can be reborn

 

In our Pure Land practice, the only practitioners who cannot be reborn are those who lack complete faith in the teaching.

All people who have complete faith in Amitabha Buddha can attain rebirth.

 

 

 

38、「最平常、最高深」之文 *24/22 *38/22

The text about “the most common, but the most profound teaching”

 

淨土法門，為佛法中最平常、最高深之法門；

若非宿具善根，實難深生正信。

 

Among the Buddhist teachings, Pure Land is the most common/simple/easy, and also the most profound teaching.

If a man has not accumulated wholesome roots from his past lives, it will be very difficult for him to bring forth the proper, deep faith of this teaching.

 

 

 

39、「平生業成」之文 *39/22

The text about “rebirth assured and accomplished in the present life”

 

果能生死心切，信得及，不生一念疑惑之心，

則雖未出娑婆，已非娑婆之久客；未生極樂，即是極樂之嘉賓。

 

If we are serious about leaving the cycle of birth-and-death, and truly have faith in Amitabha Buddha without even the slightest doubt, even before leaving the Saha World, we are no longer considered a long-term guest of the Saha World.

Even though we have not yet been reborn in the Land of Bliss, we are already considered a guest of honor in the Land of Bliss.

 

 

40、「現生不退」之文 *40/22

Non-retrogression attained in this lifetime

 

能於此法，深生信心，則雖具縛凡夫，其種性已超二乘之上。

喻如太子墮地，貴壓群臣。

 

 

If a man has deep faith in this [Pure Land] teaching,

Even if he is still an ordinary man in bondage,

His “seed nature” (mind-nature) is already considered above that of practitioners of the Two Vehicles.

This resembles a prince who is born into a royal family.

His position is higher than any of the officers.

 

 

 

41、「必墮惡道」之文 *41/22

The text about “certainty to fall into the wretched realms”)

 

(a) 來生做人，比臨終往生還難。求生西方，比求來生做人尚容易。

(a) To be born as a human being in the next life is more difficult than to attain assured rebirth near the end-of-life. Seeking rebirth in the Western Land is much easier than seeking to become a human being in the next life.

 

 

 

「必墮惡道」之文 *42/22

The text about “certainty to fall into the wretched realms”)

 

(b) 不生西方，將來必墮惡道。

(b) If we are not born in the Western Land, we will surely fall into the wretched realms in future.

 

 

 

 

「必墮惡道」之文 *01/23

The text about “certainty to fall into the wretched realms”)

 

(c) 往生所得之利益，比得道更大。

(c) The benefits obtained from attaining rebirth are much greater than those obtained from attaining the Way.

 

 

 

 

 

 

42、「破戒違法」之文 *02/23

念佛，若求來生福報，即是破戒違法。

念佛法門，乃是教人求生西方的法門。

此是佛教人必定要依之法，汝不肯依，故名破戒違法。

 

For those who practice Amitabha-recitation, if you ask for worldly blessings in the next life, you will violate the Dharma and break the precepts.

The teaching of Amitabha-recitation teaches people to aspire to be reborn in the West.

This is the Buddha’s teaching that people must follow. If you don’t follow it , it is called “violation of the Dharma and breaking the precepts”.

 

 

43、「只怕不成佛」之文 *03/23

The text about “a willing heart to become a Buddha”

 

(a) 求生西方，方能弘法利生。

Only by rebirth in the West can one propagate the Dharma to benefit sentient beings.

 

 

 

「只怕不成佛」之文*04/23

(b) 只怕不成佛，勿愁佛不會說法。 如神龍一滴水，即可遍灑全國。

 

If you have a heartfelt desire to become a Buddha, don’t worry if you cannot speak of the Dharma once you become a Buddha. You will be like a divine dragon who can envelop an entire country with a single drop of water.

 

 

 

「只怕不成佛」之文*05/23

 

(c) 欲利他，先須自利。 若非自己先出生死，何能度彼生死眾生？ 譬如溺於海者，不能救海中沉溺之人。

If you wish to benefit others, you must first benefit yourself. If you cannot leave the cycle of birth-and-death , how can you deliver other sentient beings? Just like a person drowning in the sea, he must first be rescued before he can save another drowning person.

 

 

 

44、「專雜得失」之文 *06/23

善導和尚是彌陀化身，有大智慧，有大神通，其所示專雜二修，其利無窮。

專修謂「身業專禮，口業專稱，意業專念」。

如是則往生西方，萬不 漏一。

雜修謂兼修種種法門，迴向往生。

以心不純一，故難得益，則百中稀 得一二，千中稀得三四往生者。

此金口誠言，千古不易之鐵案也。

 

The Great Master Shandao was an incarnation of Amitabha Buddha, who has infinite wisdom and great paranormal powers. He expounds the teaching of the two kinds of cultivation for rebirth, namely exclusive and mixed practices, and renders boundless benefits to us.

Exclusive practice refers to: exclusive prostration (bodily karma), exclusive recitation (oral karma), and exclusive recollection  (mental karma). By doing so, no one will miss out on attaining rebirth in the West.

Mixed practices refer to a variety of teachings that are dedicated to rebirth.

Because the mind is neither pristine nor single, it is difficult to gain true benefits. Only as few as one or two out of a hundred, and three to four out of a thousand can be reborn.

This is a sincere teaching given by the Buddhas, and the unchanging truth.

 

 

45、「忙閑不離」之文*07/23

隨忙隨閑，不離彌陀名號； 順境逆境，不忘往生西方。

 

 

Whether busy or not, under favorable or unfavorable circumstances, uphold Amitabha’s name, and never forget to aspire to be reborn in the West.

 

 

46、「利他最大」之文  *08/23

勸人念佛求生西方，即是成就凡夫作佛，功德最大。

Urging people to aspire to be reborn in the West through Amitabha-recitation, is the same as enabling ordinary beings to become Buddhas. The merit and virtues attained are of the highest level.

 

 

47、「唯念彌陀」之文 *09/23

如來拯濟無方，廣度眾生須度我； 吾輩竛竮沒寄，不念彌陀更念誰。

The Buddha’s deliverance and almsgiving is equally available to all. He must deliver me if he delivers sentient beings comprehensively. We are kind of like orphans without any shelter. What would be better for us to think of than Amitabha?

 

 

 

48、「故鄉風月」之文  *10/23

應當發願願往生，客路溪山任彼戀； 自是不歸歸便得，故鄉風月有誰爭？

 

One should aspire to be reborn.

Though the creeks and hills along the roads in this world are familiar.

It is natural to return, even though one cannot return by oneself.

Who cares about the scenes of the homeland?