1.
Amitabha Buddha is the best craftsman.
As long as you dare to surrender to him,
he will carve you into a Buddha image,
even if you are a piece of rotten wood.
This is because our Buddha Nature is unchangeable. Once you arrive at the Land of Amitabha Buddha, your Buddha Nature is revealed instantly. Namo Amitabha Buddha
By Dharma Master Shi Jing Zong
阿弥陀佛是能工巧匠，只要你敢交给祂，你即使是一块朽木，都给你雕出佛像来。因为我们的佛性是不变的。你到了南无阿弥陀佛那个地方，当下就把佛性开显出来。
——净宗法师
2
The meaning of innate nature and form appearance which are perfectly merged together resembles the water and its waves.
The six syllables Buddha’s Name with the merits and virtues resembles the water.
The Buddha, the Bodhisattvas, the Lands and everything are the waves gushing out from the Pure Oceans of Wisdom.
And the Amitabha Buddha’s Pure Oceans of Wisdom is expansive, magnificent and limitless.
It pervades the Dharma Realm.
Here we who are reciting Namo Amitabha Buddha are the small waves in the Pure Oceans of Wisdom.
所谓“性相圆融，犹水与波”，以六字名义功德作为水，
佛菩萨国土这一切，通通是清净智海所涌生之浪花。而
弥陀清净智海广大无余，
遍满法界，
我们在这里念佛，
也是清净智海的微小浪花。
——净宗法师
摘自《观经疏楷定记》讲记 033
3
It is truly comfortable
If you dislike sufferings, pass it onto Amitabha Buddha.
We do not like afflictions, then pass them onto Amitabha Buddha.
Whatever that we dislike, whatever that we despise, just pass them onto Amitabha Buddha.
We only do what we like, keeping our happiness, maintaining our composure.
As we have already passed on to Amitabha Buddha, we will let him decide.
We will not get involved anymore.
If we are still thinking about it, not giving it up, we have not passed it up to Amitabha Buddha.
Or we have taken it back.
The pain and disease in our body is the retribution of our karma. It is more difficult to pass on to the Buddha. The afflictions in our mind belongs to the cause of our karma. It is much easier to pass on to Amitabha Buddha. Once we have relieved ourselves of all entanglements, once we rely totally on Amitabha Buddha, we are so relieved, so comfortable. By Dharma Master Shi Jing Zong
真舒服
厌苦就把苦交给阿弥陀佛，厌烦恼就把烦恼交给阿弥陀佛。厌什么，不喜欢什么，就把什么交给阿弥陀佛。我们只管做自己喜欢做的，保持好心情。
既然交给了阿弥陀佛，就由阿弥陀佛处理，与自己再无交涉。若仍在心里盘算，缠绵不舍，那是根本没交出去，或者又取了回来。
身体的病痛，属业果，比较难交出去；心灵的苦恼，属业因，则比较容易交出去。
通身放下，彻底靠倒阿弥陀佛，真舒服。
——净宗法师
4
Habitual ambiences are the residual afflictions.
A habit is formed by repeating certain actions constantly, persistently.
These days we use the words ‘practice’ or ‘revision’.
It means that we repeat what we are doing.
What are we repeating every day?
Every day we train ourselves in afflictions.
We keep on repeating our greed, hatred and delusion.
As the saying goes, ‘It is easy to recourse the mountains and rivers but it is difficult to change our original nature.’
This original nature means ‘taking the habit as our second nature’.
We repeat our habitual actions, train them, enhance them, making the habits as our instinctive nature.
Finally, they become our second nature and it is truly difficult to change them.
So, every day we are training and repeating greed, hatred and delusion.
Finally, greed, hatred and delusion become our instinctive nature. It is not easy to change them, right? Naturally, there is a strong force that pulls us to transmigrate in the triple realm. So, they are our ‘Primary afflictions’.
‘Habits’ means the repeated actions. Ambiences are the atmosphere, an aura.
For examples, let us take a small teapot which we use to warm up tea. Now even though we have poured away the tea, rinse it thoroughly, we can still smell the tea.
Some people are born with certain hobbies, habits. These hobbies and habits are totally different from others.
Clearly, we know this is not learnt in this lifetime.
From the angle of the Buddha Dharma, they are the habitual ambiences from the past lives.
So, our habitual nature is also known as habitual ambiences which has the tendency to pass down into the future lifespan.
习气就是烦恼的余习。“习”，就是反复地训练、熏练、磨练，我们现在说“练习”或者“复习”，就是反复地训练它。我们每天都在训练什么？每天都在训练烦恼，反复地训练贪瞋痴，所以说“江山易改，本性难移”。这个本性叫作“习以为性”，反复地复习它，训练它，熏染它，习以为性，最终它成了一种本性，这就很难改了。
所以，我们天天都在训练、复习贪瞋痴，这样，贪瞋痴就成为我们的本性，那怎么好改呢？自自然然就有一股强大的力量，驱使我们去三界轮转，所以叫“正使”。
“习”，刚才说了，是反复训练。“气”是一种气分，一种气息。比如一个小茶壶，经常拿来泡茶，现在就算把茶倒了，怎么涮洗，一闻还有茶的气息。
有人天生就具有某种爱好、习性，而且这种爱好、习性与众不同，又明显不是今生学来的，那很显然，以佛法来看，这就是前世带来的。所以，我们的习性也叫习气，会传递下去。
——净宗法师
摘自《观经疏楷定记》讲记 034
5
We have long been told by the Buddha that time is simply an illusion.
All the myriad dharmas are originally the Immeasurable Lifespan or Nirvana.
They are neither born nor become extinct.
This is Still Extinction. But once we give rise to a thought, the illusion of time comes forth with the manifestation of births and deaths.
Namo Amitabha Buddha
佛早就说清楚了，时间是一种幻妄，一切万法的本来就是无量寿，就是涅槃，就是不生不灭，就是寂灭。我们一念心动，才演示出时间的生灭变化。
——净宗法师
6
What is meant by ‘Amitabha Buddha’s Original Vows and the meanings of the Name’?
The Original Vows are the causes.
The Meanings of the Name are the fruits.
The ‘Name’ of the Buddha is not empty.
It is a Name with the following contents.
It possesses the meanings of the Buddha’s Merits and Virtues.
This means the Name reveals the immeasurable adornments in the Proper Rewards and the Dependent Rewards in the Land of Ultimate Bliss.
When we take refuge single-mindedly in Amitabha Buddha and call the Amitabha Buddha’s Name,
we will be able to enter the merits and virtues of the Name and be replete with the functions of the Name,
relying on the Thus Come One’s Power as he has already accomplished the Original Vows.
And at the instant of reciting the Name Namo Amitabha Buddha we will enter the noumena realm of Serenity Bliss.
This is because the noumena realm of Serenity Bliss
is found in Amitabha Buddha’s Original Vows
and in the meanings of the Name itself.
The words of endorsement on the Primal Teachings of Contemplation Sutra-
By Dharma Master Shi Jing Zong
什么叫“弥陀本愿名义”呢？
本愿为因，名义是果。
“名”中包含它的内容，这个名不是空名，它有它的功德意义，它的内涵就显示为依正二报无量庄严。
我们一心归命，称念弥陀名号，仰仗如来本愿力之成就，就能契入名号本身所具足的这种德义功能，
而在称名的当下就契入无为安乐之界，
因为无为安乐之界就是弥陀本愿名义本身所具备的。
——净宗法师
摘自《观经疏楷定记》讲记
7
I do not aim to gain wealth and prestige.
It is good just to have enough food and clothes.
Even if I am lacking in food and clothes, it is good to be able to recite Namo Amitabha Buddha.
I do not mind to die of hunger or cold.
As I have often said, ‘
My life is one hundred percent perfect if there is food and Amitabha recitation.
With nothing to eat but there is still the Amitabha recitation, life is still a hundred percent perfect.
For a rich, powerful and well-known man
who enjoys lots of benefits,
if he is not an Amitabha reciter,
his life is equivalent to zero or even a minus
because he is on the way to transmigration. He is heading towards the lower realms. Namo Amitabha Buddha
By Dharma Master Shi Jing Zong
不求大富大贵，只要衣食无缺；即使衣食有缺，只要有佛念，冻死饿死也在所不惜。所以我经常讲：有饭吃、有佛念，人生圆满一百分；无饭吃、有佛念，还是圆满一百分；
有钱有势有名有利、没有佛念，
人生等于零分，甚至是负分，
因为要轮回、要堕落。
——净宗法师
8
Having faith means to believe sincerely with joys. This is not a condition. This is a pledge.
Bringing forth the vows is to desire for a rebirth in my Land. This is not condition. This is a call.
The Practice refers to even ten recitations. This is not a condition. This is a gift.
In the Pure Land sect, faith, vows and the practice are not conditions. Dharma Master Shi Jing Zong
信，至心信乐，不是条件，而是恳求；
愿，欲生我国，不是条件，而是呼唤；
行，乃至十念，不是条件，而是赠予。
净土宗信愿行都不是条件。
——净宗法师
9
Whatever Sutras we are reading, we must direct our mind to recite Namo Amitabha Buddha exclusively.
This is taking refuge genuinely.
Even when we are taking refuge in the Triple Gem, the Patriarchs, Good Knowing Advisers, we must also return to this exclusive recitation of Namo Amitabha Buddha as this is the genuine way in taking refuge.
It is because everything in the Triple Gem is the extension of the name and meanings of Amitabha Buddha.
This is known as the ‘inter- related meanings of being extensive and brief’.
While making obeisance to Great Master Shandao, bowing to our Honourable Masters and Good Knowing Advisers, we do not bow to them as individual entity, but as the revelation of the kind and compassionate rescue of Amitabha Buddha.
So, they are the revelation from the merits and virtues of the Name and Meanings of Namo Amitabha Buddha.
They are a part of Amitabha Buddha.
Their appearance is a way whereby Amitabha Buddha reveals himself.
Amitabha reciters are also the waves of the Great Jewel Oceans, the merits and virtues of the Name and Meanings of Amitabha Buddha.
We also see ourselves, the Amitabha reciters as the opening up of the merits and virtues of Amitabha Buddha’s Name and its meanings.
We on our own do not possess such abilities.
And this is known as the genuine refuge.
In the Shastra of Attaining a Rebirth, it is thus stated, ‘We recite the Name of the Thus Come One as we wish to be replete with the wisdom of bright illumination of the Thus Come One, in accord with the meanings of His Name.
This is because we desire to cultivate genuinely in respond to the Buddha’s teachings.’
‘The name and meanings’ encompass all the Triple Gems in the three periods of time in the ten directions.
The genuine refuge is practising genuinely in respond to the Buddha’s teaching.
我们不管读什么经，都要归到专念南无阿弥陀佛，这才是真归依。即使我们归依三宝，归依祖师、善知识，也都要归到专念南无阿弥陀佛，这才是真归依。
因为一切三宝都是弥陀名义的展开，所谓“广略相入”。我们礼拜善导大师，礼拜上人，礼拜善知识，不是把他们当作个人来礼拜，而是因为这些祖师、善知识传递了弥陀救度的慈悲，
所以他们本身都是从弥陀名义功德当中展现出来的，都是阿弥陀佛的一部分，都是阿弥陀佛的一种显现形式；甚至我们自己念佛，我们也是弥陀名义功德大宝海中的浪花，
我们也要看到自己念佛
就是弥陀名义功德的展开，
并不是自己有什么本事，
这样就叫真实归依。《往生论》说“称彼如来名，如彼如来光明智相，如彼名义，欲如实修行相应故”，这个“名义”当中含摄十方三世一切三宝，这样的真实归依就是“如实修行相应”。
——净宗法师
摘自《观经疏楷定记》讲记 038
10
‘Gathering in’ and ‘bestowment’ are explained by Great Master Xian Yi as ‘the meaning of being supported and upheld by the Buddha’s power.
In the Shastra of Attaining a rebirth, it is thus stated, ‘Amitabha Buddha the Proper Enlightened One is the Dharma King who is good at supporting and upholding.’
This means that the World of Ultimate Bliss is upheld by the wholesome strength of Amitabha Buddha’s merits and virtues.
The flowers and grass, the ponds of seven jewel, the water of eight virtues in the World of Ultimate Bliss are the states of Nirvana.
The strength of the Buddha’s support is revealed not only in the World of Ultimate Bliss, it is revealed here in the Saha World.
When we are seeking the Buddha to bestow upon us the hidden protection, to gather us in, we are still in the Saha world, not the World of Ultimate Bliss.
So, even here we still can receive the power of the Buddha in protecting and gathering us in.
Without the strength of the Buddha in upholding us, how can we attain a rebirth in the Pure Land?
How can we live in peace and calmness in the present lifespan, that our mind is so blissful?
This is the hidden strength of Amitabha Buddha in gathering us in, in protecting us.
This strength of upholding the living beings is known as the ‘Hidden strength in protecting and gathering in’, in this lifespan.
In the Contemplation Sutra, it is thus stated, ‘The mind becomes the Buddha. The mind is the Buddha.’
When we recite Namo Amitabha Buddha, the Dharma Body of Amitabha Buddha is dwelling in our mind at the same instant, upholding our mind.
Dwelling means ‘staying’and ‘upholding’ means maintaining’.
In this way our mind will not fall into pieces, dispersed. ‘
Dwelling’ carries the meaning of unchanging.
Indeed, dwelling and upholding means maintaining the present state.
For example, we hope to stay young forever.
These are only good wishes.
But if we really keep Amitabha Buddha in our mind,
We will truly remain young.
We will be replete with the youthfulness of a Bodhisattva,
The Dharma Bliss of Immeasurable Lifespan and Serenity Bliss.
This is known as the ‘dwelling and upholding by the Buddha’s strength’.
“摄受”和“加”这两个词，他（显意上人）解释为“佛力住持义也”。“佛力住持”，《往生论》说“正觉阿弥陀，法王善住持”，是讲阿弥陀佛的功德善力住持极乐世界，所以极乐世界的花花草草、七宝池、八功德水都是涅槃的境界。佛的住持力量不仅显现在极乐世界，也显现在娑婆世界，所以大家在这里祈求阿弥陀佛“冥加愿摄受”，大家还在娑婆，还没到极乐，所以在此地也能得到佛的住持力。如果没有佛的住持力，我们怎么能往生净土呢？怎么能得到现生的平安和内心的安乐呢？这种现生的住持力就是“冥加愿摄受”。
《观经》里说“是心作佛，是心是佛”，我们念佛的时候，阿弥陀佛的法界身当下就来到我们的心中，在我们心中住持。“住”是安住，“持”是保持，让其不掉落，不散失，“住”也是不变易。总之，“住持”就是保持这种状态。比如我们希望青春永驻，那只是一个祝福语；
如果有阿弥陀佛在心中，
我们真的是青春永住，
有菩萨的青春，
有无量寿的安乐法喜，
这叫“佛力住持”。
——净宗法师
摘自《观经疏楷定记》讲记 036
11
‘Gathering in without abandoning’ means catching hold of us, not letting go of the grab.
In the morning and at night, Amitabha Buddha will not let go of his grab on us, abandoning us.
The 84 thousand bright illuminations of Amitabha Buddha are like a net that envelopes us, just like a mosquito netting.
We are all covered in the nettings of Buddha’s bright lights, in many layers.
We are not apart from the Buddha’s lights, nor abandoned by his lights.
This is known as gathering in continually, without abandoning.
By Dharma Master Shi Jing Zong
“摄取不舍” 就是抓住我们不放，白天晚上不丢开我们，不抛弃我们。阿弥陀佛的八万四千光明，像网篮一样，把我们兜在里面；像蚊帐一样，把我们罩在里面；像罗网一样，把我们层层地包在里面，不离开我们，不丢掉我们，这叫摄取不舍。
——净宗法师
12
Are you sure you do not have time to recite Namo Amitabha Buddha?
If you are sincere in the practice, there is lots of time to recite the Buddha’s Name.
You should set Amitabha recitation as the priority in life.
Our surrounding is created by us.
Even if we are truly very busy, but as we wish to recite the Buddha’s name, we will find time to call on the Buddha.
The only problem is we do not bother to recite.
In our mind we tell ourself it is unimportant.
We feel that births and deaths are not important, that the attainment of a rebirth is unimportant.
If we really care about births and deaths,
About the attainment of a rebirth,
The mind of gratitude will arise in us.
We will surely recite Namo Amitabha Buddha.
你真的没时间念佛吗?
有心就有一切，念佛的时间有的是。
要把时间分在最重要的事上。
环境也是我们创造出来的，
即便真没时间念佛，
如果有心，也自然会创造出时间念佛。
只是怕你没有心。
什麽心？生死心、愿生心。
有生死心、愿生心、感恩心，自然会念佛。
13
No one bother about rights and wrongs
When the road is congested, is it necessary to catch hold of the culprit who competes for the fast lane, who blocks the road, or whatever reasons they might be?
As usual no one will bother about this!
All we want is the block is cleared, the traffic is smooth.
When the police come, they will not look for the ‘suspect’ who has created the obstacles.
The police will simply direct the traffic so that everyone can travel on.
Every one listens to his instructions without objections.
No one will stop there and say, ‘It is not my fault! Why should I reverse my car to give way to him?’
The reason is everyone understands,
‘When one is movable, the other will move on. When one is at the dead end, all will be blocked.’
When we try to determine who is right and who is wrong, giving all kinds of excuses, this is not the way to live.
Coming to a compromise with the situation, giving ways to others, then we can move on.
All the big or minor happenings in life, all the big or small issues between countries which end up in a deadlock, are exactly like the blockage on the road.
If we are willing to take a step backwards, to come to a compromise, the situation will swiftly be improved.
没人关心对错
交通堵塞了，到底是谁先抢道、占道，或何种原因造成的？是否要揪出「元凶」？大家都不关心，所有人唯一关心的是尽早路通，警察来了也不去找那「肇事者」，而是有序指挥让出道路，大家也都乖乖听话很好配合，不会僵在那里说：「这又不是我的错，为什麽要让我退让出空间？」因为所有人都明白「一活皆活，一死皆死」。较真讲理没有活路，妥协退让才有活路。
人生大大小小的事，乃至国家与国家大大小小的事陷入僵局，又何尝不如交通堵塞一样呢？只要大家肯让步，便能很快恢复畅通。
14
Sending you the void of empty space as it is spacious, replete with houses and our close friends.
We can travel in and out in peace and ease.
It is adorned with the sun, the moon and all the stars.
Sending you the void of empty space as it is originally natural, requires no effort.
From the Kalpas of no beginning these men and women only stay in their house.
Please come out to take a walk.
It is truly a leisure, a bliss.
Sending you my friends, the void of empty space.
Why are you still burying yourself in that small hut?
Come out to enjoy the wind blowing by millions of miles as you have desired.
It is spacious, ultimately expansive and boundless.
By Dharma Master Shi Jing Zong
愿把虚空送给你，有屋有空好知己；
出入自在蒙平安，日月星辰尽在里。
愿把虚空送给你，本来自然不费力；
无始劫来宅男女，出来走走好欢喜。
愿把虚空送给你，何必憋屈小屋里；
长风万里任君意，究竟广大无边际。
——净宗法师
15
Reciting Namo Amitabha Buddha once is equivalent to the recitation of ‘The Great Treasury Sutra Store’ once.
In Taiwan, there was a very respectable Elder Master, the Honourable Shi Guang Qin.
He recited Namo Amitabha Buddha throughout his life.
Before passing away, there was a special teaching which was most meaningful.
He told his disciple, ‘I am leaving soon. Please take out the Great Treasury Sutra Store and recite for me.’
On hearing this, all his disciples became very busy. Carrying out all kinds of Sutras and asked, ‘Shifu, how to recite?’ The Elder answered, ‘Recite all!’
On hearing this, surely all the disciples were busily reciting the Sutras, am I right?
Some recited the ‘Heart Sutra’, others recited ‘Earth Store Sutra’, ’Vajra Sutra’.
Everyone was reciting a Sutra while the Elder just sat there and recited, ‘Namo Amitabha Buddha, Namo Amitabha Buddha, Namo Amitabha Buddha’ and left for the Pure Land in the most stylish way.
What does he mean when he says ‘Recite all!’?
It means ‘reciting Namo Amitabha Buddha’ is ‘reciting all the Sutras’.
The recitation of Namo Amitabha Buddha is the recitation of all the Sutras in the Great Treasury Store. Great Master Guang Qin is a wise man.
He likes to act this way!
Finally, his disciples managed to understand the recitation of Namo Amitabha Buddha is known as ‘Reciting all the Sutras!’
Can you imagine we have to recite the Sutras before we die?
Where to find the time?
Right, no more time!
So, we just recite Namo Amitabha Buddha.
So, we might as well recite Namo Amitabha Buddha while we are still alive.
Reciting the Buddha’s Name is more than enough!
念一句阿弥陀佛，等於念一遍《大藏经》
台湾有一位广钦老和尚，很受人尊重，他一辈子念佛。他临终的时候，有一个很有意思的公案：他对弟子讲：「我快往生了，你们把《大藏经》搬来，给我念经。」弟子就忙开了，《大藏经》有多少！唏里哗啦都搬来，「师父，怎麽念哪？」弟子就问老和尚，老和尚说：「总念。」
通通念，全部念，那弟子就忙坏了，对不对？有人念《心经》，有的念《地藏经》，有的念《金刚经》，都在念。老和尚坐在那里「南无阿弥陀佛，南无阿弥陀佛，南无阿弥陀佛」，潇洒地往生了。
他是什麽意思呢？「总念」，
这句「南无阿弥陀佛」就是「总念」，
就把整个《大藏经》全部念了。
广钦老和尚很有智慧，他喜欢搞这些动作，
到最後，弟子才知道，这才叫总念。
你说，临终的时候，再去念那些经典，来得及吗？来不及啦！
就念一句「南无阿弥陀佛」，
所以，平时乾脆就念「南无阿弥陀佛」，一句佛号念到底。
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