What is meant by a Good Mind?

What has happened to our world?

It is as though the earth is infected with a prolong pandemic!

All the Human beings, please!

All of us are sharing one mother, that is the earth!

And now, not a moment of her life is at ease!   She is covered with sores and wounds. Weakly she lays there, misused by her children, her grand-children, who are so called the most intelligent species on the Earth!

All the men on earth! You are the same like me. We are of the same clan.

What has happened to you? It is as if you have lost your mind, you are controlled by the evil force! 

Men, we are of the same clan, the same species, we are born on this earth, our mother the Earth!

Why cannot we stay at peace?

Men, we are of the same clan, the same species, for the sake of love for our beloved mother, for the sake of love among us, what should we do?

Should we rely on politics, diplomacy, military, morality, laws or education?……..

All these are also necessary.

And of course, there are many humane ones who with their righteousness are trying hard to do it right!

Yet the world is still in a chaotic condition, with lots of disharmony and fights.  As a common man, what can we do to decrease the contention in this world? What can we do to enhance the harmony of the world?

We always feel that our individual strength is so inadequate! We cannot even put down our anger when we face a minor adversity! So, what can we be expected to do anything else?!

So, in this way, I was thinking with distress! I fall into hopelessness, failing to find an answer!

One evening, I went for a walk in the garden. I saw an old lady who was facing the west, holding on to her walking stick. Beside her is a gentle puppy which stood closely next to her. Everything was in silence. Only the falling leaves of autumn were blown down by the breeze. They fell gently, against the background of sunset, looking like pieces of golden feathers.

I walked towards the old lady who was so calm at ease. She recited, ‘Namo Amitabha Buddha, Namo Amitabha Buddha…..’  I could hear the weak, shaky and gentle voice calling out to Amitabha Buddha. That is a Amitabha reciter!

Uncontrollably I walked up to her and asked, ‘Amitabha! How are you, my friend?’

She answered, ‘Amitabha Buddha. Fine! When the mind is good, everything will be fine!’

‘When the mind is good, everything will be fine!’

The Buddha has told us that everything is mind made!

This is the teaching of the Buddha! She is an old Amitabha Reciter…….

’Excuse me, what is meant by a good mind?’

 ‘The vow to attain a rebirth in the Western Land. Namo Amitabha Buddha, Namo Amitabha Buddha…’ the old lady left with her dog.

The wish to be born in the Western Land is the good mind! Every thing will be fine. If we wish for harmony in the world, we should bring forth the vow to be born in the Western Land.

This is the lesson of the old Amitabha Reciter.

Every man leads a busy life. The whole world is in a chaotic condition. What is the source for all these?

The development of the economy, the advancement of science and techniques, what is the force behind them?

Yes, it is the mind, it is the wish, the desire. It is because we despise suffering, we are searching for happiness!

This is the force for the advancement in the human realm. And all the darkness, sins and offences come forth also because of this forceful desire to search for happiness, to despise sufferings.

From the very beginning we human beings have jumped into the loop hole which is created by ourselves, our mind, our wishes and vows. It is impossible for us to leave this loop! If we cannot break down this loop, all our efforts in the human realm are in vain. They are only the bubbles, the shadow.

I keep on thinking of the old lady’s words, ‘With the vow to attain a rebirth in the Western Land. everything will be fine!’

In the Sutra of Immeasurable Lifespan, Amitabha Buddha makes the following Vows, ‘All the living beings in the ten directions who sincerely and joyfully have faith should wish to be born in my Land.’

In the Amitabha Sutra, Sakyamuni exhorts us, ‘Living beings who have heard this should bring forth the Vows to seek a rebirth in that Land.’

The two World Honoured Ones from the two lands are pointing out the proper direction for us, aren’t they?

A man who seeks to be born in the Western Land will not seek for anything in this world. They will not run after anything. They will not be attached to the feeling of love and hatred. They will not be attached to goodness or evils. This is because they have already let go of them.

His mind has reached a state of calmness, a state of coolness. He looks at himself with a pair of peaceful eyes. He looks at others in peace. He looks at the whole world around him and he asks himself, ‘What can I do to benefit others?’

He seeks to be born in the Western Land. His mind is already dwelling in the Pure Land of Ultimate Bliss which is ten million billion Lands away.

His mind rests in peace over there. He is assured of all the good energy. His eyes are looking towards the West. He does not belong to this worldly realm anymore. He does not wish to take over anything in this world, not even a strand of grass or a tree. He belongs to the other world. It is as though he is going to be transferred to the far away land. He does not belong here.

Such a man will speak honestly, ‘I have committed lots of faults that hurt all of you. I am so sorry. Please forgive me! Before I leave, may I know what I can do for you all?’

He is like a man who is going to pass away. When he thinks about his life and the people he has hurt or harmed, he is most regretful. He will bring forth the genuine repentance.

When he thinks of his life that is so wonderful all because of others’ help, others’ contributions, he feels very bad. True gratefulness will arise in him. He says, ‘I am going soon. Thank you, thank you, every one of you. Please forgive me. I am sending all of you the blessings!’

When we wish to be born in the Western Land, this mind of gratitude will come forth as we are remorseful of our evils. We will be grateful to everyone around us, with a humble mind.

A man who wishes to be born in the Western Land is gentle, with a calm mind.

He maintains a mind of kindness and compassion, which is revealed on his countenance.

He conducts himself with care, humility and he will always give ways to others.

He is blissful, silent and dwells in stillness.

All the afflictions, sufferings and angers, all the stress and depression are released when he goes through the tube hole of Nama Amitabha Buddha that leads him to the great and expansive, spacious Pure Land.

In the shine of the Buddha’s illumination all the negativities are transformed into the auspicious clouds of myriad colours, that adorn the unending space.

He contemplates the worldly realm, from a small unit of a family, a society until all the societies, nations, all the contentions and chaos in the world come from the fighting for self-benefits.

All these happen because we are so narrow-minded, with our eyes only seeing the small earth, with our thoughts within the limitation of the present short lifespan.

As it is thus described,

‘In the span of the sudden lights from striking the two pieces of stones, we argue on who is right and who is wrong. Standing on the tentacles of a snail, we contend to decide who is the winner.’

If we are able to practice Amitabha recitation, to wish to be born in the Golden Land which is situated ten million billion Lands away, seeking to attain a body and mind which is replete with great ease for immeasurable billions of kalpas, then we will not fight for the money, women, the five desires in this worldly realm.

Indeed, we will wish to avoid them.

And all the terrible and acute happenings that bind up the human beings in this world such as the nuclear warfare, the regional warfare, the shortage of natural resources, the environmental pollution, terrorism, the misuse of power, pornography, drugs and all kinds of problems will disappear by themselves.

In the Sutra of Immeasurable Lifespan, it is thus stated,

‘Wherever the Buddha travels to, the country, village and remote mountainous area,

All the living beings are being transformed.

The world dwells in peace, with the sun and moon shine brightly.

The wind and rain will come in time, and there is no calamity.

The country is rich in abundance and the citizens live in peace.

There is no use for the weapons and armed forces.

Everyone put high values on lofty virtues

And everyone is kind to one another.

They are polite

And they treat each other with courtesy.’

This is truly a marvelous state of existence!

If we wish to travel a thousand mind, we have to start with the present one step.

If we wish the world to dwell in harmony, we should first bring forth the vows.

I only wish that pervasively everyone will bring forth the vows to attain a rebirth in the Western Land.

May all living beings cultivate the conduct of Amitabha recitation.

May all living beings live in peace and bliss.

May peace prevails the worldly realm.

An essay By Venerable Master Shi Jing Zong, the Abbot of Hong Yuan Monastery, Anhui, China

Title:【愿生西方，一切都好！】

我们的世界怎么了？如同患了持久的瘟疫。

人类啊！我们只有一个共同的母亲——地球，而今她片刻不安，满目疮痍，颓然地任她号称万物之灵的子孙耗蚀。

人，我族我类，你究竟怎么了？如中了邪一般失去理智。

人，我族我类，同是地球一母所生，为何不能和平？

人，我族我类，为了爱我们共同的母亲，也为彼此相爱，我们究竟要如何行？

倚靠政治、外交、军事？倚靠道德、法律、教育？……

这些都必不可少，也都有仁爱公义的人在努力；但世界还是如此乱象纷生，冲突四起。

做为一个普通人，我们能为减少世界的纷争、增加世界和谐做些什么？

我们会觉得个己的力量太薄弱，我们连自己一口小小胸膛之气都无力摆平，我们还能做什么？！

我这样在无奈中思考，又在思考中无奈。

一天黄昏，漫步公 园，见一位老人，拄杖面西，旁边偎着一只温顺的小狗，寂默无言。

秋风飘送落叶，逆着夕阳，如片片金羽，掠过老人温和的面容。“南无阿弥陀佛，南无阿弥陀佛……”隐约传来颤抖而轻柔的念佛声。

原来是念佛人，我不禁向前。

“阿弥陀佛！老人家，好吗？”

“阿弥陀佛！好！心好一切都好！”

“心好一切好”，一切唯心造，这不是佛陀的教言吗！这位念佛的老人……

“请问，怎么样叫心好？”

“愿生西方。南无阿弥陀佛，南无阿弥陀佛……”老人和她的小狗离去。

愿生西方，就是心好；愿生西方，一切都好。

欲求世界和谐，应当愿生西方。这是念佛老人的理论。

人生忙碌，世界纷扰，究竟以何为源头？

经济发展，科技进步，究竟以何为动力？

曰人心，曰意愿，曰厌苦求乐！

人类的文明进步本乎此，而人间的黑暗罪恶也本乎此。人类一开始就落入了自身意愿所编造的无法跳脱的怪圈。如果不能打破这个怪圈，一切的努力，也都将成为泡影。

我再一次回味念佛老人的话：愿生西方，一切都好！

《无量寿经》中弥陀誓愿说：

十方众生，至心信乐，欲生我国。

《阿弥陀经》中释迦劝导说：

众生闻者，应当发愿，愿生彼国。

这不正是两土世尊为我们所指明的正确方向吗！

愿生西方，则于此世界无所求，无所追逐，无所爱，也无所恨，好坏无所执取。

他已经放下了，他的心已经平淡，已经清凉，他以安和的眼睛看着自己，看着他人，看着周遭世界。

他想：我能为他人真正做点什么呢？

愿生西方，他的心已经安住在十万亿国土之外的极乐净土，在那里获得歇息，获得安慰，获得能量。

他的眼也看向那里，他已经不属于这个世间，他不想占有此世的一草一木，他是另一世界的人。好象即将调任远方的人，已不属此，

他会真心地说：“曾经多多得罪大家，非常抱歉，请多多原谅！在我走之前，还能为各位做些什么吗？”

又如行将就亡的人，想到一生伤害了许多人，他会觉得很惭愧，而起真实忏悔；

想到一生得到那么多人的好处，他会很不过意，而生真心感谢。他要说：“我要去了！谢谢各位！并请原谅！祝福你们！”

愿生西方，他便拥有这样感恩、惭谢、谦卑的心，对待周遭的一切。

愿生西方，他的心和平不暴，慈悲有容，谦卑善让，寂静有喜。

所有的烦热苦恼、紧张压力，通过“南无阿弥陀佛”的管孔，释向广大的净土空间，

在佛光的映照下，现为彩云祥瑞，庄严无尽虚空。

观察世间，小而家庭、团体，大而社会、国家，世间一切纷争冲突，莫不因为利益相争而起，也莫不因为我人的眼睛唯局在小小地球之上，思想唯限在短短的一生之间，

所谓：“石火光中，一争长短；蜗牛角上，一决雌雄。”

如能行净土念佛，慕十万亿程之黄金国土，愿无量亿劫之自在身心，则世间之财色五欲，避之唯恐不及，

而当今世界缠绕人类最严重的核武、地区战争、能源危机、环境污染、恐怖、暴力、色情、毒品等问题，也都将消之于无形。

如《无量寿经》说：

佛所游履，国邑丘聚，靡不蒙化。

天下和顺，日月清明。风雨以时，灾厉不起。

国丰民安，兵戈无用。崇德兴仁，务修礼让。

这是多么令人向往啊！

千里之行，始于足下；和谐世界，发愿为首。

唯愿：普发西方之愿，共修念佛之行；

人民安乐，世界和平。

——净宗法师

How to eradicate the Virus in the Mind?

All the negative messages are the viruses of the mind.

If we are infected with them,

We will be enveloped in negativities.

If we are not affected by the negative messages,

Our mind will not be infected.

On hearing or seeing negative messages,

We are not affected by them

It means that we will not be attacked by these viruses.

But as the saying goes,

‘Good things are not known by people.

Bad things often spread thousands of miles.’

Generally speaking, our mind has the tendency

To bend towards negative thinking.

When we happen to hear people’s negative comment on us,

Or that people are unkind to us,

We easily accept these negativities

And fall into depression.

But if we think in this way,

‘He is not like that.

There must be a reason for him to do that.

It must be my faults.’

It means that we are kind to others.

It means that we are kind to our mind.

When certain things happen, we always think on behalf of others.

This is the best protection from any viruses.

If we always think that is not others’ faults,

That is our faults,

We are undergoing detox.

If we are always grateful to others.

This is the killing of all viruses.

This is the way to transform the poisons into antidote.

If we are always mindful of the Buddha,

That we treat others with kindness and understanding,

That we are always humble, soft and gentle,

We will not be harmed by any toxics.

Namo Amitabha Buddha

【如何排除“心灵病毒”】文：净宗法师

一切负面的信息，

皆是心灵病毒，

被此病毒感染，

定生负面情绪。

见闻负面的信息，心中不认可，心就不会被病毒所侵。

然而谚语说“好事不出门，坏事传千里”，

人心总是趋向负面，

听到有人说我不好，

有人对我不好，

很容易不假思索地接受，

从而产生负面情绪。

如能抱持

“他不会如此，

定有某种原因，

一定是我的错”的想法，

不仅是厚道待人，

实也是厚待自心。

凡事为对方着想，即是防毒。

凡事认自己的不是，即是排毒。

凡事感恩，即是杀毒，

乃至转毒为良。

常能念佛，对他人恩慈体贴，自心谦卑柔和，百毒不侵。

南无阿弥陀佛

The Love of a Child for his Father

There are many instances when father and son is used to describe the relationship of the Buddha and living beings.

The relationship of Father and Son in the Pure Land Dharma Door will be discussed below.

It was thus stated in the Sutra of Immeasurable Lifespan:

Sakyamuni Buddha said, ‘I take pity on all the man and heavenly beings more than the care of parents.’

In other words, it means:

Sakyamuni Buddha said, ‘I take pity and love all of you now and every living being in the future world.

My love far-surpasses the love of parents for their children.

All the parents wish to give their best to their children, so do I.

I want to give every living being the best gift, that is the attainment of rebirth in the World of Ultimate Bliss.’

Below is an extract of the Buddha’s teaching to his father, the King Suddhodana:

In the Great Jewel Accumulation Sutra, it is thus stated:

Once, Sakyamuni Buddha speaks the Pure Land Dharma Door for his father King Suddhodana and seven million Sakya clan.

Beside he gave them the Prediction of attaining a rebirth in the World of Ultimate Bliss.

The Buddha’s father made obeisance at the Buddha’s feet, placed his palms together and asked sincerely,

‘What must I practise in order to arrive at the Path practised by all the Buddhas?’ 

The Buddha said,

‘All living beings are Buddhas.

Now you should be mindful of Amitabha Buddha who is dwelling in the Western World diligently.

You will obtain the Buddha Path.’ 

The King asked, ‘Why is meant by all living beings are Buddhas?’

The Buddha said,

‘All the dharma is not born.

There is no movement, no getting or renouncing, no appearance, no self-nature.

We should bring forth our mind to dwell in the Buddha Dharma.

Do not believe in others.’

At that time, the King and seventy thousand Sakyans heard the teaching, they were joyful as they understood the Dharma.

They gave rise to good faith and are enlightened to the Patience of No-birth.

The Buddha smiled and said the following Gathas

‘The wise Sakyans are endowed with firm resolution.

That is why they can have good faith in this Dharma and dwell in the Buddha Dharma.

After passing away from the human realm,

They will be born in the Land of Serenely Blissful,

To see Amitabha Buddha,

To serve him personally.

There is no fear in them

As they are sure to accomplish the Bodhi.’

It is thus stated in the Immeasurable Lifespan Sutra,

‘Just like a filial son who loves and respects his parents.’

Here the filial son is Amitabha Buddha.

He loves and respects every living being just the way he loves his  parents.

He wishes to give them the best. that is the attainment of Buddhahood in the World of Ultimate Bliss, by reciting his Name,

Namo Amitabha Buddha

May all living beings who resemble our parents leave behind all sufferings and attain bliss. May they be born in the Pure Land of Amitabha Buddha to attain Buddhahood swiftly.

Namo Amitabha Buddha

净土法门:  父与子’

《无量寿经》言：世尊曰，“我哀愍汝等诸天人民，甚于父母念子。”

释迦佛说：“我怜爱你们现在及未来世的每一个众生，其用心的程度实在远远超过世间所有父母对孩子的怜爱。天下的父母都想把最好的东西给予子女，我也一样啊，我愿把全法界最好的极乐世界送给每个众生。”

《大宝积经》中有一段记载，说到释迦牟尼佛为父亲净饭王以及七万释迦族人开示净土法门，并授记他们同生极乐世界。

世尊父王顶礼佛足，一心合掌而白佛言：

“云何修行，当得诸佛之道?”

佛言：“一切众生皆即是佛，汝今当念西方世界阿弥陀佛，常勤精进，当得佛道。”

王言：“一切众生云何是佛？”

佛言：“一切法无生，无动摇，无取舍，无相貌，无自性，可于此佛法中安住其心，勿信于他。”

尔时，父王与七万释种闻说是法，信解欢喜，悟无生忍。

佛现微笑而说偈曰:

释种决定智，是故于佛法，决信心安住。

人中命终已，得生安乐国，面奉阿弥陀，无畏成菩提。

《无量寿经》言：“如纯孝之子，爱敬父母。”

法藏菩萨因地之时，修广大菩萨行资粮，面对每一位众生，其用心如纯然孝顺的孩子，爱敬于父母。

愿一切如父母众生早日离苦得乐， 愿他们 忆佛念佛，得佛接引， 往生净土， 早成佛道。南无阿弥陀佛

Amitabha Buddha organized a most magnificent party to welcome him!

A Biography of Doctor Huang Xixun黄锡勋 and his attainment of a rebirth- Told by Upasika Huang Shi Cui Er

The attainment of rebirth of Huang Xixun is truly magnificent. Many things happened and we could only describe it as inconceivable. He had not read much on Buddhism. The length of time of his recitation of the Buddha’s Name is not too long. He is not a vegetarian. In fact, he had attained a rebirth without the ceremony of taking refuge in the Triple Gems. His story spreads widely and many people have asked me to write down the whole incidence. I hope that those who have a chance to read this will have their faith In the rescue of Amitabha Buddha enhanced.

Biography-

Huang Xixun was born in the year 1934 in the Xinguan village梓官乡, the Province of Gaoxiong, Taiwan. In 1961 he was graduated from the Medical College in Taiwan University. Then he worked at Hospital MaJie马偕医院 for one year before going for further study in America, in the famous University, John Hopkins University. He was trained as a doctor specialized in Pediatrics and Pediatric Gastroenterology. In the year 1966 he was invited by the Baltimore Medical Centre to open a Regional Centre on Health Care. He often reminded the Administrators and the Board of Directors, ‘The responsibility of the hospitals and doctors is not limited to treating the patients who are rich and who have bought the insurance. We should also provide service for the poor.’

The medical health centre is about ten roads away from the city centre. This is the most chaos area in the town which consists of five units of flats built by the government for the poor citizens. ( in Mandarin it is known as the slum.) In the nearby areas about one and a half miles in diameter, 75 percent of the families are without the male figures. Most of them are mothers who bring up a few children alone. They rely on the government aids to survive. Every day we can hear about drugs trafficking, man slaughtering and robbing. The Baltimore Sun News had its Headline, stating that it is not a place meant for humans. They went into details to report this area for four to five days, describing it as a region with the most acute sufferings, extreme sadness in this world of five turbidities.

But Huang Xixun managed to successfully reorganize this region that finally it was listed as the Superior model of the Regional Health Care Centre in the whole country, with an honour record in the Book of Congress. For 27 years, this centre had provided service to 55 thousand patients who are from the slum, which amounts to eight percent of the total citizens in Baltimore.

Huang Xixun often encouraged the youth in the regions not to give up, that they should always try their best to learn something as a mean to support themselves and to free themselves from poverty and ignorance. He was not only a doctor to the citizens there, he was more like their father, brother, adviser, friend and their lantern in spiritual support. He listened to their worries and sadness, and he rejoiced in their happiness and success. Not only that he provided them the regional healthcare service, he had given guidance to many bad youths to return to the proper way of living. Finally, they managed to become the good supporters to the society. Presently, many of them are teachers, army officers and some hold the jobs as pharmacists, accountants and good football players. 

In the spring, 1992 Huang XiXun fell sick and had to retire earlier. After the announcement of his retirement, thousands of letters resemble the flying snowflakes were sent to him. The state mayor of Maryland gave him a certificate of merits. The town mayor of Baltimore declared the twelfth of March as the Day of Huang Xixun for Baltimore city. In 1993, the 26th of April the famous Sun Morning Daily and Evening Daily had special reports on the accomplishment of Huang Xixun and news on his retirement. He was highly praised by people.

After Doctor Huang Xixun knew about his illness, he underwent a tedious treatment but he seemed not to be affected by it. Instead, he started to write on Humorous matters in Medical, Memoirs, a booklet on medical terms in English and Mandarin, the Medicinal Health Care booklet and many others. He continued to give his service to the Chinese Community on what he had learnt.

2. He realized that he had cancer.

Most of the time, Xixun was quite healthy, very energetic. He worked hard every day settling lot of matters. In 1991, October we planned to go back to Taiwan to join the celebration in Medical College in Taiwan University for those who had graduated for thirty years.  We went to take injection for the influenza vaccination in the hospital where we work. He was asked by a nurse to go for X-ray in the chest and found that there was a growth of tumor about the size of two cm in diameter.

3. The Learning of the Buddha Dharma

Even though Xixun and I are born in to the Buddhist families, we only follow the family to light incense and bow to the Buddha. We do not know much about Buddhism. We have not read any Sutras or listen to any lecture on the Sutras.

Later, I started to recite Sutras and I will introduce them to Xixun. The only Sutra that he put his heart to study is the Buddha speaks the Sutra of Amitabha. At that time the cancer cells had spread to his brain and he was undergoing the radiotherapy, and at time he lost his memory. This is especially true at night when he did not answer properly to the nurse on duty. It means he cannot read a sutra like a normal person. But once he told me, ‘Every page of Amitabha Sutra is filled with tiny Amitabha Buddhas.’

After that, I met Huang Ying Zhu 黄莹珠while I was looking for people to help in Amitabha recitation. She is a very helpful lady. She gave me a book which was compiled by the Old Upasaka Xia Lian Ju夏莲居, the Sutra of Immeasurable Lifespan, a book by Huang Nian Zhu 黄念祖,the Old Upasaka on the simple explanation on Immeasurable Lifespan Sutra and Commentary on Immeasurable Lifespan Sutra and other good books such as the Contemplation of Immeasurable Lifespan Sutra instructional talks, Important points of Amitabha Sutra by the Elder Dao Yuan道源长老. We started to learn the Sutra of Immeasurable Lifespan. After reading the ‘Words from my mind’ only then we realize the benefit of Amitabha Recitation and the supremacy of the Pure Land Dharma Door. We reminded each other that we should recite more Namo Amitabha Buddha. When we were busy, we decided to listen to the taped recitation or a recital device.

Later, before we recite the Immeasurable Lifespan Sutra, we will start our practice by reciting Namo Amitabha Buddha, seeking the Buddha’s protection so that I could teach the Sutra well and he could understand my teaching. This is a good method.

Many a time he was so happy, praising me for teaching so well. I also feel that I can really talk about the Dharma. When he fell asleep, I would continue with the Sutra recitation. When he woke up I would ask him, ‘Did you hear what I was reading just now?’ He answered, ‘Yes, I did.’ Besides, when he fell asleep, he would often dream of Amitabha Buddha and the World of Ultimate Bliss in the Western Direction. So, in this way we it took us five to six weeks to study the Immeasurable Lifespan Sutra. The main aspect we stressed on was the 48 Vows of Amitabha Buddha and the Proper and dependent rewards of that land so that he could have a understanding of the world of Ultimate Bliss, that his faith and vows to attain a rebirth would be enhanced.

Whenever he fell asleep, I would sit by his side to recite Namo Amitabha Buddha. The American nurse would also sit by one side when she was free, saying prayers to God on his behalf.

After reading the Sutras and Buddhist booklets, I asked my relatives and friends how to help the deceased when he passed away.

In 1994, March, Gong Chen拱辰 brought me a booklet from Taiwan, title: The most important matter in life and helping the deceased at the death bed. I let Xixun read hoping that he would know the importance of Amitabha recitation at the death bed. I was worried how I was going to recite the Buddha’s Names alone for eight hours.

Later I met with Liu Qi Yi刘启义 who was the former president of the Buddhist Association in Washington. He came to my house on the 13th of October and became good friend with Xixun as they were both from Taiwan University. He came again with another twelve friends who were the members of the Buddhist Association and Tzu Chi. After talking for a while, they started to recite Namo Amitabha Buddha. Xixun was crying as he was touched to have so many good men and good women who travelled so far for his sake. After the recitation, Liu Qi Xun again explained the eighteenth vow of the forty -eight Vows, stressing that one will surely attain a rebirth by calling on the Buddha’s Name ten times, to enhance his faith.

4. The attainment of a rebirth

After September, Xixun’s health deteriorated and he was very weak. Most of the time he was sleeping and he ate very little. It is like a tree that withers and dries up gradually. Twelve days before his attainment of rebirth he could not eat anything, not even a sip of water. He had already written his Will, stating that it was unnecessary to feed him if he could not eat by himself. He did not want to use artificial instrument to prolong his life as this would only add in more sufferings.

On the tenth of October I sat beside him reciting Namo Amitabha Buddha while he was sleeping. I sought the help of Amitabha Buddha so that he would face no hindrances at his death bed, so that he could leave peacefully. I sought the Buddha to come to bring him to the World of Ultimate Bliss in the west. After half an hour, he woke up. He said that he dreamt of Amitabha Buddha. He said, ’The Buddha says that I am a good man, that I have save many lives, that I have done many good deeds. Now there are many bodhisattvas and people who are praying for me, bowing to the Buddha on my behalf, reciting the Buddha’s Name on my behalf and they transfer the merits to me. At the end of my life, he will surely come to receive me!’ When he was telling me this, he looked so peaceful and full of faith. He was no longer worried about not attaining a rebirth in the World of Ultimate Bliss. I was also very surprised and grateful to Amitabha Buddha who is greatly kind and compassionate, who gave him a guarantee that he would come to receive him personally. The next day, the eleventh of October, he was unable to talk anymore.

On the 14th of October, at about four o’clock I came back from the Supermarket. I touched him and found that his hand and legs were ice cold. His breathing was very little. I asked my son Mark to check on him and he found that the heart beats were very weak. I was massaging his head and his head turned a little and he passed away. It was 4.30 pm on Friday. Mark and I quickly recited Amitabha Buddha loudly. We took turns to call on Amitabha Buddha at his ears so that he could recite with us. I felt that his head was very hot. After half an hour, I went out to light the incense and bowed to the Buddha, seeking the Buddha and Bodhisattvas to come and receive him.

I closed my eyes to Nianfo. Suddenly I saw a bright shiny colourful lights which changed continually covered Xixun’s bed. I felt a force was sucking me out. I dared not open my eyes and I dare not think either. I concentrated on my recitation of Namo Amitabha Buddha. Even though with my eyes closed, I could clearly see the Buddha Lights which consists of pink, light purple, gold and light blue. Among the lights the white light is the most shining. This light resembles the shine of a golden diamond. The whole picture of Buddha lights resemble an intricate and refine art piece which is most beautiful and wonderful, which changes and transforms continually just as stated in the Sutra of Immeasurable Lifespan. It is thus stated, ‘Even those with the heavenly eyes are unable to differentiate its form colours and brightness.’ The Buddha’s lights and the force remain for about one to two seconds before they disappear.

At about eight o’clock, the people from Washington Buddhist Association and Tze Chi came gradually. We took turns to recite the Buddha’s Name. We recite the Buddha’s Name until 2.30 am in the morning of Saturday. I was closing my eyes to recite the Buddha’s name. Suddenly I saw a very big white lotus before me. After a few seconds, it disappeared. After another one to two seconds Huang Xixun appeared before me. His body was purplish gold in colour. I only saw the top part of his body in a sitting posture. I could see his face features clearly. He looked much younger, about 30 plus. He was so adorned and he looked like a Buddha Statue. We continued to recite until 5.30 am the next day. The recitation was complete. The Buddha’s lights, the lotus and the purplish golden body of Xixun were witnessed by me alone. When I told them about this, everyone was so glad of its supremacy as everything was stated as the Sutra of Immeasurable Lifespan.

5.The Miracles before His attainment of Rebirth

In 1994, the 16th of January which coincide with his birthday, he dreamt of the Western World of Ultimate Bliss while he was taking a nap in the afternoon. At that time, we did not know about the Sutra of Immeasurable Lifespan. So, he called that place the heaven. He said, ‘The whole world was lit up with lights. The trees emit lights, the ground emits lights, the heaven is very bright.’ Then he said, ‘I feel very comfortable there. It is so joyful, adorned and beautiful.’ Even though he knew he was not very well, he started to write a memoir from January,1994. He recorded his memoir while lying on the bed. When he thought of certain thing, he would record it down. Then he asked me to help him to write out. If he is not satisfied with it he will rerecord the whole thing again.

In March he dreamt of Amitabha Buddha who told him, ‘Do not be afraid of death. It is just like falling asleep. There will be no pain.’ As he was a doctor, he had witnessed many cancer patients who were tormented by great pain at the death bed. Amitabha Buddha is greatly kind and compassionate who consoled him so that this knot in his heart is untied.

After he had finished writing the memoir, he became very weak and all the side effects came forth. But they are all gradually cured. We started to learn the Contemplation of Immeasurable Lifespan Sutra in July or August. We sought the Buddha and Bodhisattvas to help him to let go of everything, to be free from all hindrances, to attain a rebirth in the western world of Ultimate Bliss. Even the priest in the hospital asked him to let go. But even though we tried our best to ask him to let go, he was still unable to let go of us. During this period, he again dreamt of Amitabha Buddha who asked him, ‘Are you ready to come here?’ He answered, ‘I haven’t decided.’ This dream was repeated many times. And every time he did not give Amitabha Buddha a resolute answer.  Then in the early September, one night he dreamt of Amitabha Buddha who organized a big party to welcome him. When he awoke, he told me, ‘Last night the great party was too magnificent and extraordinary. The Buddhas, the Bodhisattvas and the lotuses are so beautiful. The Buddha told me there were about 500 Buddhas and Bodhisattvas in this welcoming party.’ He told me the Western World is truly terrific. He said, ‘I must go there. I will have no more consideration! The instructional talk by Amitabha Buddha is terrific!’

After he had the dream on the big welcoming party, he often saw the three Sages come down from the altar and walk up to him. Besides he said there were many bodhisattvas following behind Amitabha Buddha. He often saw the circular lights on my head and the head of our youngest son. But we did not see anything. Only he saw it.

On the tenth of October, he dreamt of Amitabha Buddha who told him that he had done lots of good deeds in this life and he would come to receive him when he was about to go. It is a rare case indeed for the Buddha to assure him of his rebirth. Amitabha Buddha also knew that many people prayed to the Buddha on his behalf, recited the Buddha’s Name on his behalf and transferred the merits to him. They are his relatives, his friends in China and America, the members of Washington Buddhist Association, the sub-branch of Tzu Chi in Washington and the Enlightened Society headed by You Qi游琦. The Enlightened Society webpage of transference of merits cover more than twenty states in America. Indeed, the number of people added up is quite great.

In 1993, November, the cancerous cells have spread to his brain and the doctor said that the most he could live is two to three months. Finally, he lived on for nearly a year. It is truly inconceivable! I could only say it was a miracle. It means that without our knowledge the Buddha and Bodhisattvas are protecting us. Now, I feel it is Xixun who came to rescue us. If he did not fall sick, my sons and I will not have a chance to learn the Buddha Dharma, read so many Sutras, and make friends with so many selfless Buddhists. They are the Good Knowing Advisers sent by Amitabha Buddha. I am most grateful to Amitabha Buddha and all these honest and good people who care and help us.

The author is Huang Shi Cui Er from Zhanghua Taiwan. She was graduated from the Teacher College and married to Huang Xixun. After their marriage they moved to America. She obtained the Master degree in Library management in the University of Catholic in Washington. They have two sons. This is an extract of her article from the America Buddha Wisdom magazine, serial no. 37美佛慧讯三十七期

黄锡勋的往生经过非常殊胜，其中所发生的许多事情，只能用「不可思议」这四个字来形容。他并没读过多少佛书，念佛的时间亦不长，也没有吃素，还来不及作皈依的仪式就往生了。事情传开来，好多朋友都要我把事情经过写出来，让大家看了生欢喜心，并坚定往生西方的信心。

生平介绍

黄锡勋公元一九三四年生於台湾高雄县的梓官乡，一九六一年台大医学院毕业，在马偕医院服务一年，即来美进修，在世界著名的约翰霍普金斯大学（John Hopkins University）接受小儿科及小儿胃肠科的训练。一九六六年应聘至巴尔地摩（Baltimore）医学中心，负责设立「社区医疗保健中心」。他时时提醒医院的行政主管及董事会的人说：「医院和医生的任务，不只是要治有钱和有保险的人的病，我们也有责任为穷人服务。

这个医疗保健中心，距市中心点只有十条街，是该市最乱的地区，包括五个政府为穷人设置的公寓区（等於中国人形容的「贫民窟」），附近一哩半周边地区，有百分之七十五的家庭没有男人，多半是一个母亲带著好几个孩子，靠政府的救济金过活。贩毒、杀人、抢劫等事件天天都有。巴尔的摩的太阳报去年曾以「不是人住的地方」为标题，连续四、五天深入报导这个「五浊恶世」最「剧苦极悲」的地区。

黄锡勋把这个地方办得非常成功，曾被编入国会纪录，列为全国社区医疗中心的典范。廿七年来，这个中心看过五万五千余名的病患，都属贫民，约占巴城人口的百分之八。

黄锡勋经常勉励社区的青年，劝他们不要自暴自弃，要努力向上，学得一技之长，才能自力更生，脱离贫穷和无知。他不但是民众的医师，也像父兄、顾问、朋友、更是他们的精神灯塔。他分担了他们的忧虑和沮丧，也分享了他们的欢乐与荣耀。他不仅提供这个社区的医疗服务，更将无数不良少年拉回正轨，造就他们成为社会的中坚份子，如今有的成为老师、军官，有的则成为药剂师、会计师和杰出的球员。

一九九二年春，黄锡勋因病不得不提早退休，他宣布退休后，各地感谢信如雪片飞来，其中包括了马利兰州州长的奖状，巴尔地摩市长更宣布三月十二日为巴尔地摩市的「黄锡勋医师日」。一九九三年四月廿六日，著名的太阳报在其早报及晚报中特别报导黄锡勋的成就事迹与退休消息，并大大的嘉奖一番。

黄锡勋医师自生病以来，治疗过程相当艰辛，但他并不因此而气馁，反而著手编著《医学趣谈》及《回忆录》，也协助中华妇女联合会大华府分会编印《中英文医疗用语手册》、《医学保健手册》等，继续以所学服务华人社区。

2.发现自己患了癌症

锡勋一向很健康，精力充沛，日理万机。一九九一年十月中，我们因办理回台参加台大医学院毕业三十周年庆，去自己服务的医院注射流行性感冒预防针时，被护士拉去照了一张胸腔的X光片，才发现肺部有个二公分（直径）大的瘤。

3.开始学佛法

虽然锡勋和我都生长在佛教家庭，除了会跟著人家燃香拜佛菩萨之外，对佛教的了解非常有限。我们没读过佛经，更没听过法师讲经。

他真正用心读过的是《佛说阿弥陀经》。这时癌细胞已经扩展到脑部，他正在做放疗，脑子开始有些失灵，尤其到了晚上，护士发现他有时答非所问。所以没办法像正常人一样集中精神看书，但他告诉我说：「《阿弥陀经》里每一页都充满了一尊一尊小小的阿弥陀佛。」

不久，因为要找助念的人而认识了黄莹珠；她很热心助人，寄给我夏莲居老居士会集的《无量寿经》、黄念祖老居士所著的《无量寿经白话解》和《无量寿经解》、道源长老讲述的《观无量寿经讲记》和《阿弥陀经要解》等好书。就凭这几本参考书，我俩就开始共修《无量寿经》。读了《心声录》后，才知道持念《阿弥陀佛》名号的好处与净土法门的殊胜。我们开始提醒自己要多念佛号，若没空念就多听念佛机和五会念佛的录音带。

后来每次要读《无量寿经》时，就一起先念「阿弥陀佛」名号，请求阿弥陀佛加持，让我讲得好，让他听得懂。这个方法很有用，好几次他听得很高兴，说我讲得很好；我自己也觉得讲的蛮不错呢！看他睡了，我继续读，稍过片刻他醒来时，我问他：「刚刚我读的，你听到了吗？」他说：「听到了。」不只是这样，他睡觉时常常梦见阿弥陀佛和西方极乐世界。就这样，大约五、六个星期的时间，我们把《无量寿经》共修完了，我们著重在阿弥陀佛的四十八愿和西方极乐世界的依报环境，让他认识环境，向往极乐世界，增加往生的信心和愿力。

他睡时，我们就坐在他旁边念佛；美国护士没事时，也坐在床边替锡勋祷告。

读了佛经和佛书后，我开始问亲友，佛教的临终处理是怎麽一回事。

一九九四年三月，拱辰自台湾带回来一本《饬终须知和人生最大的一件事》。这一本书没几页，而且很容易看懂，我故意拿给锡勋看，

我很高兴和刘启义联络上，他是前任华府佛教会的会长。

第二次他带来了十二个人（张俪耘、郑李实先、郑怀松、叶安舜、翁淑娟、锺兴健、潘明、赫崇恺、汤金玉、周琇珊、刘向明、黄陈玉桂），他们都是华府佛教会或慈济的会员。大伙儿先去锡勋房里和他聊聊，然后一起念佛。锡勋见这麽多善男子善女人，老远因他而来，感动得一直流泪。念完佛，刘启义为锡勋讲《无量寿经》的阿弥陀佛四十八愿的第十八愿「十念必往生」，以增加锡勋的信心，

4.往生的经过

锡勋自九月中开始衰弱得更快，睡得多，吃得很少，像一棵树慢慢地乾枯了

往生前的十二天就什麽都不能吃了，连水也吞不下去。他事先写好书面的申明，经过公证，一旦他不能自己吃东西，就不要用人工的方法输进营养，不要用人工方式来延长生命，他认为这只是延长受罪而已。

十月十日晚上七点多，他在睡，我坐在旁边念佛，我求阿弥陀佛让锡勋临终无障碍，安祥地去，并且一定来接他往生西方极乐世界。半小时后他醒过来，说他梦见阿弥陀佛，他说：「佛告诉我，他知道我是个好人。说我这一生救了很多人的生命，做了很多善事，现在有很多菩萨和人，在为我拜佛，念佛和回向，到时他一定来接我。」他说这话时，显得非常安心和自信，不再担心他去不了极乐世界了。我也很感激阿弥陀佛大慈大悲，保证一定来接他。第二天十月十一日他就开始不能说话了。

十月十四日下午四点多，我从超级市场买菜回来，赶到他房里查看，我替他按摩时，发现他的手脚冰冷，并且觉得他的呼吸很微弱，马上哄小儿子Mark来（我知道这个星期锡勋的情况非常危险，所以叫Mark向医院请假，在家照顾）。Mark一按他的手脉也觉得跳动几乎是若有若无，我正在按摩头部时，他头一钩，就去了。我看了表，刚好是星期五下午四点半。

我和Mark赶快大声念阿弥陀佛，我们二人轮流在锡勋的耳边念佛，让锡勋能跟著念，我觉察到他的头部很热，约半小时后，我出来燃香礼佛，请佛菩萨来接引。

我闭著眼念佛，眼前突然出现一道光彩鲜明，千变万化的光，罩住锡勋的床，同时觉得有一股很强的吸力要把我吸到外面去。这时我不敢睁开眼，亦不敢想别的，只是一心念佛。虽然闭著眼，还是看得很清楚，佛光有淡粉红色、浅紫色、金色和淡蓝色，最多最耀眼的是白色，这种光像是最好的金光钻的光泽。整道佛光是一幅编织得穷微极妙的图案，光色参回，千变万化，真像《无量寿经》讲的「虽具天眼也不能辨其形色光相」；佛光和吸力大约持续了一、两分钟才消失。

八点左右，华府佛教会和慈济的人陆续来到，我们开始轮班念佛。林少光夫妇和刘启义约十二点过后才离开。我们念佛念到星期六清晨两点半左右（当时房里有七、八人在助念），我闭眼念佛，眼前突然现出一朵很大的白莲花，几秒钟后莲花消失，大约一、两分钟后出现黄锡勋的紫磨真金色身。我只看见上半身（坐的姿势），他的五官我看得非常清楚，看来比较年轻，好像他三十多岁时的样子，端正庄严，好看极了，简直就是一尊佛像。我们继续念到第二天早上五点半，才圆满结束。佛光、莲花和锡勋的紫磨真金色身，只我一人看见，大家听了都觉得这一切实在太殊胜了，一切都像《无量寿经》讲的那样。

5.往生前的种种奇迹

一九九四年一月十六日是他六十岁生日，就在这一天，午睡时，他梦见西方极乐世界（那时我们尚未接触《无量寿经》，他把这个地方称做天堂。他说：「整个世界都是光，树发光，地发光，天空亦是光。」又说：「这个地方一看就使人觉得非常舒服、欢喜，而且庄严美丽。」

虽然知道自己情况很不好，他从一九九四年一月开始写回忆录。躺在床上用录音的方式，想到什麽就录什麽，录好我们再帮他整理出来，他看了不满意就改，甚至重录。

大约三月时，他梦见阿弥陀佛，佛告诉他，不用怕「死」这一关，佛说死最后就像沉睡一样，一点痛苦都没有。因为他是医生，他看到很多癌症病人到最后都很痛苦，阿弥陀佛大慈大悲，替他解开了这个心结。

我和他都求佛菩萨让他能放下一切，临终无障碍，往生西方极乐世界；医院的牧师亦劝他要放下。虽然我们想尽办法开导他，但他怎麽舍得离开我们呢？就在这期间，他又梦见了阿弥陀佛，佛问他：「是否已准备好要来了？」他说：「我还不能下决心。」以后又梦见好几次，总是没给阿弥陀佛一个肯定的回答。大约九月初，有一天他梦见阿弥陀佛为他开了一个场面非常盛大的欢迎大会。醒来他告诉我，昨天晚上那个欢迎大会实在太棒了，那些佛、菩萨和莲花都好漂亮。佛告诉他大约来了五百位佛菩萨，他还说西方世界真的很殊胜，我一定要去，不再考虑了。阿弥陀佛这个开示实在太好了。

自从梦见欢迎大会后，他常常看见西方三圣自镜框里走到他前面，还说有好多菩萨跟在阿弥陀佛后面。他也常常看见我和小儿子头顶上有光环；他讲的这些我们都看不见，只有他一人看见。

十月十日晚上，他梦见阿弥陀佛，佛告诉他，因他这一生做了许多善事，到时候一定来接他。像这样能得到佛保证来接他的例子实在太稀有难得了。阿弥陀佛亦知道有好多人为他拜佛、念佛做回向。现在想想为锡勋念佛、拜佛和做回向的有亲戚、中美朋友，除了华府佛教会，华府慈济分会，还有游琦所创立的觉社。觉社的回向网遍布美国近二十州，这些人数加起来，实在可观。

自一九九三年十一月发现癌细胞扩散到脑部后，医生们都说他顶多再活两、三个月，结果他活了将近一年。现在想想这一切实在太不可思议了，只能以「奇迹」这两字来形容，亦是冥冥之中有佛菩萨在加持我们。现在可以说是锡勋来度我们的，如果他没有生这场病，我和儿子们就没有机会接触佛法，读那麽多佛书，和认识这麽多热心无私的佛教朋友。他们都是阿弥陀佛送来帮助我们的善知识，我衷心感谢阿弥陀佛和这些诚心帮助和关心我们的诸上善人。

作者介绍：黄施翠娥台湾彰化市人，师大毕业，与黄锡勋结婚后来美，在华府天主教大学取得图书馆理硕士学位，育有两子。–本文转载自美佛慧讯三十七期

感恩南无阿弥陀佛

祝愿一切众生父母皆得遇善知识，念佛往生净土。

A White Path amidst the Two Rivers

Moreover, for the sake of all the people who wish to attain a rebirth, I will now give these cultivators an analogy to protect their faith.

They will be protected from the disasters of deviant evil views.

What is the analogy?

For example, there is a man who desires to travel to the west for hundreds of thousand miles.

Suddenly, in the middle of the journey he comes upon two rivers.

In the south is the fire river while in the north is the water river.

The width of each river is about a hundred steps but the depth is unfathomable.

They extend to the infinity in the north and south.

In the middle of the fire and water there is a white path which measures about four to five inches.

This path extends from the eastern shore to the western shore at a distance of a hundred steps.

The water from the wavy river often wets the path while the fire with its flames also burns up the path.

The water and fire take turns to wet and burn the path, unceasingly.

This man arrives at the remote wilderness where no one can be seen.

But there are the gangs of robbers and ferocious animals which chase after him, competing to kill him when they found that he is alone.

The man is so frightened that he runs to the west straight away.

Suddenly he comes upon this great river and he is thus thinking,

‘I cannot see the shore of this river from the north to the south.

The white path in the middle is extremely narrow.

Even though the two shores are quite near but how am I going to travel on it?

Today I will surely die.

There is no doubt about this.’

As he is turning back, he sees the gangs of robbers and wild animals are approaching him, getting closer and closer.

He wishes to escape them by travelling to the north south directions with the evil animals and poisonous insects compete to attack him.

He wishes to runs to the west following the path, but he is hesitating as he is afraid to fall into the two rivers of water and fire.

At that moment his frights are unspeakable.

He is thus thinking,

‘If I were to turn back, I will die.

If I stay put, I will also die.

If I walk on, I will also die.

Anyhow, I will die too.

I have decided to travel on this path and walk on.

Since there is the path, I might have a chance to cross over.’

After thinking thus, in the eastern shore someone is encouraging him to walk on,

‘Humane One, be resolute to travel on this path. 

You will be free from the disaster of death.

If you stay put you will die here.’

Then in the western shore he hears a voice calling out to him,

‘You simply walk on single-mindedly with right mindfulness.

I am able to protect you.

Do not be afraid that you will fall into the disaster of fire and water.’

On hearing this exhortation and the call, this man brings forth the mindfulness in body and mind.

He decides to walk on without doubts, frights or a retreating mind.

After walking one or two steps, he hears the gangs of robbers in the eastern shore shouting at him,

‘Humane One, do come back.

This road is dangerous and full of disasters.

There is no doubt you will fall to your death.

We are not unkind and we will not harm you, anyway.’

On hearing this, he does not turn back but continues to walk on the white path singlemindedly, with mindfulness.

After a short while he arrives at the western shore.

He is forever free from all disasters.

He meets with all his good friends and they rejoice greatly.

This is the analogy.

Next, we will explain the analogy. The eastern shore refers to this Saha world, the house which is on fire.

The Western shore is the analogy of the Jewel Land of Ultimate Bliss.

The gangs of robbers and ferocious animals who pretended to be our friends are the analogies of the six roots of living beings, the six consciousness, the six dusts, the five skandhas and the four elements.

A remote wilderness refers to the situation when we often follow the evil friends, that we have not met with the genuine good advisers. 

The two rivers of fire and water refer to the greedy loving desire of living beings which resembles the water, the anger and hatred that resemble the fire.

The white path in the middle of the rivers which is about four to five inches carries the meaning that in the midst of living beings’ greed and loving attachment that resemble the water, the anger and hatred that resemble the fire, the pure vows of attaining a rebirth can come forth.

As the greed and hatred are so strong they resemble the water and fire.

As the mind of goodness is so little the white path is the analogy.

Moreover, the water waves often wet the path shows that we often give rise to a mind of loving desire.

This will defile our good mind.

The fire often burns the path is the analogy that we often dwell in a mind of anger and complaints which will burn up the merits and virtues of our Dharma Wealth.

Saying the man who walks straight on the path to the west is the analogy of the transference of all our karmas in practice to the west.

Hearing the voice of someone in the eastern shore who exhorts us to follow the path to travel to the west is the analogy of Sakaymuni Buddha who has entered still extinction.

We cannot see the Buddha but his Dharma teaching is still dwelling in the world.

This is the analogy of his voice.

The taking of one step or two steps, the calls of the gangs of robbers and others are the analogies of other explanation, other practices of men with evil views.

They falsely teach their views and understanding to confuse the practitioners who end up committing the offences and retreat from their practice.

The man in the western shore who calls out is the analogy of Amitabha Buddha’s Vows and his wishes to rescue us.

Saying that we will arrive at the Western Shore in a short while and our joys to see our good friends is the analogy that living beings have been drown in the seas of birth and death for too long.

Throughout the long kalpas they have sunken in the seas of transmigration because they are bound in their inverted thoughts and upside-down views.

There is no way for them to attain liberation.

Now by relying on Sakyamuni Buddha’s exhortation to point out to us the Western Land, and the calls of the Compassionate Amitabha Buddha, we believe and have faith in the wish of the two Honoured Ones.

We no longer care about the rivers of water and fire as in every mindfulness we will rely solely on the path, that is the strength of Vows of Amitabha Buddha.

After passing away we will be born in that Land to see the Buddha.

What a great joy it would be for us!

Besides all the cultivators will keep this teaching in mind, visualizing this teaching while they are walking, standing, sitting or lying down, while they are conducting themselves in the three karmas of body, mouth and mind, without considering the time, season, days or nights.

So, this is known as the mind of transference, the mind of bringing forth the vows.

Moreover, those who have transferred the merits to be born in that Land will again bring forth the mind of Great Compassion after attaining a rebirth in that Land.

They will come back to the realm of birth and death to teach and transform all living beings.

This is also known as transference.

As we are replete with the three minds, all our practices can be accomplished.

Since our vows and practices are accomplished, it is impossible for us not to attain a rebirth.

Moreover, these three minds can also be used to explain the meaning of wholesomeness in Samadhi.

We should thus know.

The Four Primal Teachings on Contemplation Sutra by Great Master Shandao- An extract of Chapter 4 The Mixed Practices –

Mahasthamaprapta Bodhisattva’s teaching on the Perfect Penetration of Amitabha Recitation

Translated by Pramiti Bhikshu from Tian Zhu (India) during the Tang Dynasty

The Dharma Prince Mahasthamaprapta and his retinues of 52 Bodhisattvas arose from their seat.

He made obeisance at the Buddha’s feet and said to the Buddha,

‘I remember in the past,

The passing by of time equivalent to the Ganges Sands Kalpas,

There was a Buddha who was born into the World.

His name was Immeasurable Lights.

Twelve Thus Come One were born continually in one Kalpa.

The last Buddha was known as Far-surpassing the Lights of Sun and Moon.

The Buddha taught me the Samadhi of Buddha recitation.

For example, there is a man who is always thinking of another man

But the other man cannot remember him.

For these two men to come together

It is the same as not meeting.

Even if they see each other

It is as though they are not seeing.

But if the two men are always thinking of each other,

The thoughts for one another get deeper.

In this way from life to life

They seem to share the same form, the same shadow.

They are not different.

The Thus Come One in the ten directions take pity on all living beings,

Just like a mother who is thinking of her son.

If the son chooses to run away,

What is the point for her to think of him?

But if the son is also thinking of his mother,

Just the way his mother is thinking of him,

The mother and son are not apart from one another,

Life after life.

If the mind of living beings is thinking of the Buddha,

Mindful of the Buddha,

In the present life and in future,

He will surely see the Buddha.

He is not far away from the Buddha.

Without any expedience, his mind is open up.

This is the same as the man who is making the fragrant incense.

He is enveloped in fragrance.

This is known as the adornment of lights and fragrance.

At the causal ground I cultivated the mindfulness of the Buddha

And was certified to the Patience of No-birth.

Presently I dwell in this realm

To gather in the Buddha reciters

To return to the Pure Land.

The Buddha asked me about the Perfect Penetration,

I choose not others,

That I subdue the six roots

And bring forth the pure mindfulness of the Buddha continually.

This is the foremost way to enter Samadhi.’

An extract from the Shurangama Sutra

大势至菩萨念佛圆通章

唐天竺沙门般剌密帝译

大势至法王子，与其同伦五十二菩萨，即从座起，顶礼佛足，而白佛言：

‘我忆往昔，恒河沙劫，有佛出世，名无量光；十二如来，相继一劫。

其最后佛，名超日月光；彼佛教我，念佛三昧。

譬如有人，一专为忆，一人专忘；

如是二人，若逢不逢，或见非见。

二人相忆，二忆念深；如是乃至从生至生，同于形影，不相乖异。

十方如来，怜念众生，如母忆子；

若子逃逝，虽忆何为？

子若忆母，如母忆时，母子历生，不相违远。

若众生心，忆佛、念佛，现前当来，必定见佛，去佛不远；不假方便，自得心开。

如染香人，身有香气；此则名曰：香光庄严。

我本因地，以念佛心，入无生忍；

今于此界，摄念佛人，归于净土。

佛问圆通，我无选择；都摄六根，净念相继，得三摩地，斯为第一。’

愿一切如父母众生早日离苦得乐，

愿他们 忆佛念佛，得佛接引， 往生净土， 早成佛道。

南无阿弥陀佛

Three types of Confusion

Good deeds that the worldly people are talking about refer only to the good dharma in the realms of men and devas.

This is different from the goodness we are talking about in the Buddha Dharma.

In fact, they are totally different in content.

For example, in Buddhism we talk about the abstinence on killing.

This abstinence comes forth from a mind of Great Kindness and Compassion.

For example, in the worldly dharma, someone is going to jump into the river and we save him.

This goodness is not the same meaning as the goodness in the Buddha Dharma.

We will not harm nor kill any living beings.

We love all living beings and give them protection.

This is the mind of a Great Vehicle Bodhisattva, the practice of the Bodhi Conduct.

We mundane men are unable to fully perform this exactly like the Buddhas or the Bodhisattvas.

That is why in the wholesomeness of precepts, in Buddhism we talk about the five precepts and the ten wholesomeness.

But they are totally different from the worldly standard of goodness.

We should not be confused about this.

There are three types of confusion:

1. Deluded confusion – we are confused because of delusion.

2. Disturbing confusion – It brings disturbance to us.

3. Hindering confusion – It obstructs us until we are all confused.

Most of us cannot pass these three tests!

Most people fail the test in the first round.

‘Oh, this is very good. This is the Bodhisattva Path. You are truly a Bodhisattva in the Human realm!’, people comment.

Then they continue, ‘Look at that man. He only recites Namo Amitabha Buddha. A fake bodhisattva!’ This is an example given in Tan Luan Great Master’s teaching,

‘The deviant people look like good men to confuse the Dharma of Bodhisattvas.’

In actuality, only the Buddha reciters are the genuine Bodhisattvas.

To seek a rebirth in the World of Ultimate Bliss is the Dharma of Bodhisattva.

This is cultivating the Bodhisattva Path.

This is the wholesomeness with No Mark.

But worldly people do not recognize this.

They comment,

‘He only recites Namo Amitabha Buddha, a fake bodhisattva. See, this man gave me a sack of rice! He is the genuine bodhisattva!’

Of course, it is good to give people a sack of rice!

It helps to solve the immediate problem.

But how can this be comparable to Amitabha recitation?

In this world, if a Buddha or a Bodhisattva encounters a mundane man, it is very difficult to explain this to them!

When you explain to them, they cannot accept.

This is called the ‘Deluded confusion’.

Their mindset and views are deluded, inverted.

But these people trust the deviant cultivators easily.

What is meant by ‘Disturbing confusion’?

How do they disturb the cultivators?

For example, when you are reciting Namo Amitabha Buddha exclusively, someone will comment,

‘Why are all of you only reciting the Buddha’s Name? You should all go out to work. You should get involved in charity!’

On hearing this, people who are not firm in their resolution start to hesitate.

This means they are disturbed by him.

When they keep on hearing this type of comment, the confidence of the practitioners is shaky as they too become unsure of their practice.

Finally, he will even threaten, ‘No, you shouldn’t be like this. I will report you.’

This is the ‘Hindering confusion’

Hindering confusion means that he uses all kinds of methods to stop you from your Amitabha recitation. It is thus said by Tan Luan Great Master, ‘The deviant practitioner looks like a good man to create confusion in the dharma of Bodhisattva.’

In this world there are many such cases.

They use the three methods as mentioned: the deluded confusion, the disturbing confusion and the hindering confusion.

What did he do to confuse you? Yes, he uses the fake merits and virtues to confuse the genuine merits and virtues.

This is using the goodness with marks to confuse the goodness absence of marks.

This is to use the upside-down fruition to confuse the pure fruition.

This is using the mundane dharma to confuse the Bodhisattva Dharma.

Of course, all these points carry the same meaning.

The fake merits and virtues are not in accord with the Dharma Nature.

They are empty pretention, upside-down, impure and ingenuine. They are used to confuse the genuine merits and virtues.

The fake merits and virtues are able to confuse the genuine merits and virtues.

We common people are unable to pass this test.

Even the Emperor Liangwu 梁武帝also failed this test.

On encountering the Great Master Da Mo达摩大师 he told the Master, ‘I have built so many temples in this life, crossing over so many people to join the Sangha, making offerings and giving donations to many.

What kind of merits and virtues will this be?’

The Emperor Liangwu was thinking,

‘I am sure the Great Master Da Mo will praise and rejoice in my merits! If I were praised by the Greatly virtuous High Sanghan from the Buddhaland, surely there will be an increase in my blessings and rewards!’

But Da Mo the Great Master answered, ‘Actually there is no merits and virtues.’

This is telling the Emperor he does not have any merits and virtues!

If Damo Great Master were to say, ‘Good, your merits and virtues are immeasurable!’

Those words will only make the Emperor more confused.

But a Great Dharma Master is speaking truthfully and he will not say things to please people.

Most people do not possess such wisdom.

That is why they are confused by the fake merits and virtues which are with marks.

An extract from the Dharma Teachings by the Venerable Master Shi Jing Zong on the Three types of confusion. The Dharma teaching on the Commentary of the Shastra of Attaining a Rebirth by Great Master Tan Luan

Three types of Confusion in Amitabha Recitation By Venerable Master Shi Jing Zong

惑乱、扰乱、障乱。

世间人讲善，就讲到人天善法为止，把这个作为目标，与佛法讲的善就不一样了。

何况两者在内容上也完全不同，

比如说佛教讲“不杀生”，这个“不杀生”是从大慈悲心流露出来的，不杀一切众生；

世间所讲的，比如人家要跳河了，去救他一条命，那完全不是一个境界。

不杀一切众生，爱护一切众生，这本身就隐含着大乘菩萨心和菩提行的内容，只是我们根机不堪，没有把它完全彰显出来。

所以，即使是戒善，佛教讲的五戒十善跟世间讲的善法，也完全不是一个层次的，不要误解。

“乱”，有三种：

一是“惑乱”，迷惑你；

二是“扰乱”，干扰你；

三是“障乱”，障碍你。

这三关你就过不了。

一般人在第一关就被卡住了。“哎呀，这好啊，这就是菩萨道啊，你真是人间活菩萨啊！”

然后看到念佛的人，“那个人，只会念佛，假菩萨！”

这就是“外道相善，乱菩萨法”。

念佛的人才是真菩萨，求生西方极乐世界，这就是菩萨法，就是行菩萨道，是“无相善”。

但是世间人都不认识，“他只会念一句佛，假菩萨；这个人才是真菩萨！你看，给我一袋米。”

当然，给一袋米也是很好的，救急，但是跟念佛怎么相比？

所以世间人，真是佛菩萨遇到凡夫，有理讲不清啊！你跟他讲这些，他不能接受，这就是“惑乱”，迷惑颠倒。外道的一讲，他就很相信。

什么叫“扰乱”呢？干扰。

你在那里专修念佛，他跑来了，“你们怎么就专修念佛？你们应该出来做事，搞慈善事业！”

信念不坚固的人一听，就被他忽悠了，就被他“惑乱”了；这样说来说去，就被他“扰乱”了；

最后他说“这样不行，这样我举报你”，

“障乱”了。他有种种手法。

“外道相善，乱菩萨法”，在这个世间，那是太多了。

手法是这三种：惑乱、扰乱、障乱。

他拿什么东西来乱你呢？

就是用不实功德来乱真实功德，

以有相善来乱无相善，

以颠倒果来乱清净果，

以凡夫法来乱菩萨法。

当然，这几点意思是一样的，不实功德不顺法性，虚伪，颠倒，不净，不真实，来扰乱真实功德。

不实功德真的能够乱真实功德，不要说我们一般人过不了关，连梁武帝都过不了关啊。

梁武帝遇到了达摩大师，“朕一生造寺度僧、布施设斋，有何功德？”

梁武帝心想，“达摩大师肯定要表扬我一下，佛国来的高僧大德如果表扬我一下，最起码福报会增长”。

结果达摩大师说：“实无功德。”

说他没有功德。

达摩大师如果说“好啊，你功德无量”，好了，被梁武帝乱掉了，那不行啊。

一般人没有这样的智慧，就被有相的不实功德扰乱了。

——净宗法师

摘自《往生论注讲记》