By Dharma Master Shi Jing Zong at Wu Zhen Monastery at Zhong Nan Shan
善導大師的淨土思想–釋淨宗 – 於終南山悟真寺
Chapter10
The root potentials are not differentiated. By reciting the Name, a rebirth is confirmed.
‘differentiated’ here means pick and choose. The Buddha does not pick and choose the root potential of living beings. As long as he recites Namo Amitabha Buddha, he will attain a rebirth.
第十章 不擇根機 稱名必生
「擇」是選擇、挑選。對任何根機的眾生不加選擇，只要稱念彌陀名號，必得往生。
1. The Dharma Door of Amitabha recitation pervasively gathers in the myriad potentials.
(1) The doubts of living beings
The Pure Land which we desire to be born is truly pure and adorned. How about every one of us? After we have learnt the Buddha Dharma, we contemplate ourselves especially and we know that we are the defiled man who is filthy and sinful, who is impure with greed, hatred and delusion. After further thinking, doubts arise in us: I am this defile man of impurities, with heavy karmic hindrances. Are you sure I can attain a rebirth in such a Pure World of Ultimate Bliss? Standing from the angle of a mundane, this doubt is unavoidable.
一、念佛法門廣攝萬機
（一）眾生的疑慮
我們所嚮往的淨土，是那樣清淨莊嚴，而我們每個人自身呢，特別是學佛之後反觀內省，就知道自己污穢、罪垢，貪瞋癡三毒不淨。這樣想一想，難免起疑惑心：像我這樣一個染污不淨、業障深重的眾生，果然能往生那麼清淨的極樂世界嗎？
站在凡夫這一邊，難免有這樣的疑問。
(2) ‘living beings of the ten directions’ refer to the living beings in the nine Dharma realms.
In other Dharma Doors, only the man with superior good roots and sharp wisdom are able to cultivate the path. Those who are with inferior root potential and low mentality are unable to learn the Dharma. Anyhow, some living beings will be left out. But in the Dharma Door of Amitabha recitation, it pervasively brings in living beings of the superior root nature, the mediocre and the inferior ones. None will be left out. It is the Dharma Door for all men. So, it is thus described, ‘The one Dharma which gathers in the myriad potentials.’ The six syllables Name is the one Dharma which can rescue all living beings.
‘The one dharma which gathers in the myriad potentials’ has its evidence derived from the 18th Vow when it is thus stated, ‘living beings of the ten directions.’
（二）「十方眾生」即九法界眾生
其他法門，上根利智能夠修學，下根劣智就學不來，總有眾生遺漏在外。可是念佛法門，上、中、下三根普攝，無一人不能修，無一人不當修，所以是「一法攝萬機」——以六字名號一法，救度一切眾生。
「一法攝萬機」的根本依據，就是第十八願當中的「十方眾生」。
‘living beings of the ten directions’ is an expansive scope. ‘Ten directions’ means it is not limited to our Saha world only. It is inclusive of all the empty space in the ten directions, all the living beings in all the worlds pervade the Dharma realm. ‘Living beings’: Other than the Buddha Dharma Realm, the other nine dharma realms belong to living beings. These living beings include the Bodhisattvas of the Equal Enlightenment and also those in the Avici hell. Everyone is inclusive.
「十方眾生」包括得很廣泛。「十方」，不限於我們娑婆世界，而是十方盡虛空、遍法界一切世界的眾生；「眾生」，除了佛法界，九法界都屬於眾生，上至等覺菩薩，下至阿鼻地獄眾生，通通包括在內。
In the passage on Vows, these words are stated, ‘except for those who have committed the five rebellious acts, who slander the Proper Dharma.’ It seems that the Buddha will not save those who have committed the five rebellious acts, who have slandered the Dharma. But Great Master Shandao has clarified this point based on the Contemplation Sutra, the lowest position of the inferior grade, saying that these are words of preventive measure, giving warning to the living beings so that they will not commit such severe offences. But if they have committed these offences, the Buddha will still save them.
願文裡雖然有「唯除五逆，誹謗正法」八個字，似乎五逆謗法的人不救，但善導大師已經根據《觀經》下品下生說明這是抑止意，警示眾生不要犯此重罪；如果已經犯了，還是要救。
In the Adornment Sutra, another version of the Sutra of Immeasurable Lifespan, it has clearly stated the rescue of living beings in the three evil paths:
Living beings from the realms of hell, hungry ghosts and animals are born in my Land after receiving my Dharma Transformation. They will attain Annutaraksamyaksambodhi very soon.
《無量壽經》異譯本《莊嚴經》明確說明救度三惡道眾生：
地獄、餓鬼、畜生，
皆生我剎，受我法化，
不久悉成阿耨多羅三藐三菩提。
In the ‘Great Amitabha Sutra’ it is thus stated, ‘All the man and devas, the flying insects and wiggling worms, who on hearing my Name are filled with compassion. They are excited and joyful. All of them are able to be born in my Land.
《大阿彌陀經》說：
諸天人民、
蜎飛蠕動之類，（蜎ㄩㄢ；蠕ㄖˊㄨ）
聞我名字，
莫不慈心，歡喜踴躍者，
皆令來生我國。
‘The flying insects, the wiggling worms’ refers to the worms which fly and crawl. These living beings are most stupid and deluded. Throughout hundreds of thousand Kalpas, they are unable to leave transmigration. Dharmakara Bhikshus talks about these living beings and says, ‘They will all be born in my Land.’
「蜎飛蠕動」是指飛蟲和爬蟲。像這樣的眾生，是最極愚癡的，百劫千劫無法出離。而這樣的眾生，法藏比丘說「皆令來生我國」。
2.Great Master Fa Zhao’s verses: Transforming the tiles into gold
(1) Prelude
At the causal ground, that Buddha has brought forth these magnificent vows, ‘I will surely come forth to welcome you if you have heard my Name, if you are calling my Name.’ He does not differentiate if you are poor or rich, if you are with low mentality or are very talented. He does not differentiate if you are greatly learned, that you have upheld the pure precepts. He does not differentiate if you have transgressed the precepts and are heavy in sinful roots. As long as you turn over a new leaf to recite lots of Namo Amitabha Buddha, even the broken tiles can be transformed into gold.
This is the Great Master Fa Zhao who has made use of the verses of Great Master Ci Min to explain the meaning of the 18th Vow in the Sutra of Immeasurable Lifespan.
二、法照大師「變瓦成金之偈」
（一）引文
彼佛因中立弘誓，聞名念我總迎來；
不簡貧窮將富貴，不簡下智與高才；
不簡多聞持淨戒，不簡破戒罪根深；
但使迴心多念佛，能令瓦礫變成金。
這是法照大師引用慈愍大師的偈文，解釋《無量壽經》第十八願的含義。
(2) Explanation
（二）釋義
‘At the causal ground, that Buddha has brought forth these magnificent vows’: That Buddha Amitabha Buddha was known as Dharmakara Bhikshu. He has brought forth the expansive and magnificent great Vows. Generally speaking, the magnificent vows refer to the forty-eight Vows. Here, Great Master Fa Zhao has specially pointed out the 18th Vow. ‘Magnificent’ means expansive and limitless, inclusive of all living beings. ‘On my attainment of Buddhahood, if…’ refers to the vows. ‘if they cannot attain a rebirth, I will not certify to Proper Enlightenment.’ ‘If living beings in the ten directions cannot attain a rebirth when they call my Name, I swear that I will not accomplish Buddhahood!’ This is called ‘swearing’. It is known as the ‘taking an oath, making Vows.’ It is a serious matter.
「彼佛因中立弘誓」：彼阿彌陀佛因中叫法藏比丘，建立了弘廣的大願。「弘誓」，總的來講，指四十八願；法照大師在這裡特別指第十八願。「弘」是廣大無邊，任何眾生都包含在內。第十八願：「設我得佛」就是願；「若不生者，不取正覺」——「如果十方眾生稱我名號不得往生，我誓不成佛！」這叫「誓」，合稱「誓願」，非常殷重。
‘I will surely come forth to welcome you if you have heard my Name, if you are calling my Name.’ This is a brief explanation of the 18th Vow. The merits and virtues of hearing my Name is inconceivable. Living beings who recite my Name Namo Amitabha Buddha are all welcome by him to his Western World of Ultimate Bliss. No one is left out. ‘surely’ means no one is left out.
「聞名念我總迎來」：這是簡略地解釋第十八願。聽聞我的名號功德不可思議，念我阿彌陀佛的名號的眾生，通通被迎接到西方極樂世界去，沒有一個遺漏在外。「總」是一個不漏。
Below, four verses are used to explain the ‘living beings of the ten directions’ in the 18th Vow.
‘He does not differentiate if you are poor or rich:’ ’differentiate’ means to pick and choose. ‘or’ means whether, either. Dharmakara Bhikshu has brought the vows, ‘I will surely come forth to welcome you if you have heard my Name, if you are calling my Name.’ He does not differentiate, choose or pick, saying, ‘This is a poor man. I will not save him. That is a rich man, I will save him.’ This is not the way! There is no differentiation in poverty and wealthiness.’ This is the meaning of ‘he does not differentiate if you are poor or rich’
下面用四句話解釋第十八願的「十方眾生」。
「不簡貧窮將富貴」：「簡」是挑選、揀擇，「將」是又、且。法藏比丘「聞名念我總迎來」的誓願，並不分別、挑選：「這個貧窮的，我不救；那個富貴的，我救」——不是這樣！沒有貧富的差別，這叫「不簡貧窮將富貴」。
‘If you are with low mentality or are very talented’: ‘with low mentality means a man with inferior root potential who is lacking in wisdom, who is not knowledgeable. ‘talented’ refers to a man with great wisdom, who is of superior root and sharp wisdom. According to Dharmakara Bhikshu, he has vowed that, ‘Whether you are with little wisdom or are very talented, if you have heard of my Name and are mindful of me, I will come forth to welcome every one of you.’
「不簡下智與高才」：「下智」，下等根機、智慧低劣、無智無識的人；「高才」，高等智慧、上根利智的人。法藏比丘的誓願，「不管是下智人、高才人，你聞名念我，我通通來迎」。
‘He does not differentiate if you are greatly learned, that you have upheld the pure precepts. He does not differentiate if you have transgressed the precepts and are heavy in sinful root.’：You are well-learned and you recite Namo Amitabha Buddha, I will come forth to welcome you. You have little learning but you recite Namo Amitabha Buddha, I also come forth to welcome you. You uphold the pure precepts strictly and recite Namo Amitabha Buddha, I will come forth to welcome you. If you have transgressed the precepts, that you are very sinful. But if you recite the Buddha’s Name, I will also come to welcome you. Amitabha Buddha does not choose and pick. He does not differentiate who you are as he bestows his Great Kindness equally to all. This resembles the sun which shines on the good men and it also shines on the evil men. Amitabha Buddha lights of kindness shine forth equally, taking pity on all Amitabha reciters, rescuing all Amitabha reciters. For a wealthy man whose richness is the greatest in the country, if he does not recite Namo Amitabha Buddha, he cannot attain a rebirth. For a beggar who does not have any money if he recites Namo Amitabha Buddha exclusively, he can arrive at the World of Ultimate Bliss.
「不簡多聞持淨戒，不簡破戒罪根深」：你廣學多聞念佛，我來迎；少學寡聞念佛，我也來迎。你嚴持淨戒念佛，我來迎；破戒罪深念佛，我也來迎。阿彌陀佛沒有選擇，沒有分別，平等大慈。如同太陽的光明，照著善人，也照惡人。阿彌陀佛平等慈光憐憫、救度一切念佛人。富翁，富可敵國，不念佛，不能往生；乞丐，不名一文，專修念佛，能到極樂世界。
‘As long as you turn over a new leaf to recite abundant Buddha’s Name,’ ‘As long as’ seems very simple. ‘As long as you act this way’. ‘Turning over a new leaf’ are important words. It means that you have a change of mind. You have turned around from the former thoughts which rely on self-effort. Now, you only rely on Amitabha Buddha. You do not feel inferior, neither do you become arrogant. All the poor men, rich people, men with little wisdom, talented men, men with wide learnings, with little learnings, people who uphold the precepts, who have transgressed the precepts should have a change in mind. ‘To recite lots of Namo Amitabha Buddha’ means to recite exclusively, continually. They enjoy and love to recite Namo Amitabha Buddha.
「但使迴心多念佛」：「但使」，聽起來很簡單，「你只要這樣」；「迴心」這兩個字很重要，迴心轉意，迴轉原來靠自己的心，來靠阿彌陀佛，既沒有下劣想，也不起高慢想。貧窮、富貴，下智、高才，多聞、寡聞，持戒、破戒，都要迴心。「多念佛」就是專念佛，相續念佛，念佛不嫌多。
‘lots’ is a general trend of practice, without limitation. This is because the root potential of living beings is different. Some are busy while others are relaxed. If we set ten thousand as lots of recitation, some might not reach it. While others might feel too little.
「多」，是一個大致的方向，沒有限定。因為眾生根機各有不等，時間各有忙閑，如果定一萬句為多，有人達不到，還有人嫌太少。
So, here is only a general trend in practice. We have to set a demand on oneself. As it is spoken by Great Master Shandao, ‘Setting a demand on yourself to recite diligently throughout the whole life.’ This is known as ‘lots of recitation.’
所以，這裡只是一個大方向，自己要求自己。像善導大師所說的「勵心克己，畢命為期」，這叫「多念佛」。
The poor man might feel this way, ‘I do not have money to accrue merits and virtues. I am afraid I cannot attain a rebirth just by reciting the Buddha’s Name.’ Is this the right way of thinking?’ The answer is no! We must turn around and let Amitabha Buddha decide, ‘I am poor and I cannot afford to give a lot. But I recite Namo Amitabha Buddha. Amitabha Buddha will surely come to welcome me!’ It is unnecessary to spend lots of money. Amitabha recitation is a Dharma Door that a poor man can afford to practise. We do not have to spend money to buy this Name. Talking about this, if we need to buy the six syllables Name, how much money should we spend? So, it is not because of being poor or rich. The poorer the man, the more we need to rescue him, to relieve him. Dharmakara Bhikshu has thus said,
‘In the immeasurable Kalpas, if I do not become a great donor to relieve the poor pervasively, I vow not to accomplish the Equal Enlightenment.’
貧窮的人會覺得「我沒有錢作功德，像我這樣光念佛怕不能往生吧」，這個心對不對呢？這個心不對！要迴轉過來，任憑阿彌陀佛：「我雖然窮，不能大布施，但是，我念阿彌陀佛，阿彌陀佛必定接引我！」不用花錢，窮人能修得起的法門，就是念佛法門。這句名號不用花錢買。話講回來，這句六字名號，如果花錢買，花多少錢能買得來呢？所以，不在於我們是貧窮還是富貴，甚至越是貧窮的越要救濟。法藏比丘說：
我於無量劫，不為大施主，
普濟諸貧苦，誓不成等覺。
All of us are the poor men who are lacking in wealth, lacking in merits and virtues. We do not have the merits and virtues of Dharma wealth. As long as we can recite Namo Amitabha Buddha, Amitabha Buddha will rescue us to the World of Ultimate Bliss. If we have to rely on building the temples, cultivating the merits and virtues only we can arrive at the World of Ultimate Bliss, only the rich men are qualified to be born there. This is not the case.
不論在財富上，還是在功德上，我們都是窮人，沒有功德法財。只要念佛，阿彌陀佛就會救度我們到極樂世界去。如果靠建寺院、作功德才可以到極樂世界，那麼，只有富人才有資格了——不是這樣。
Even the rich men must also have a change of mind. As it is said, ‘It is not easy for the rich to practise the path.’ These words are true indeed. When a man is rich, he is high in status and he is honoured by others. It will be difficult for him to learn the Buddha Dharma. One reason is that he is very arrogant, feeling that he is higher than others, that he is very special. Another reason is it is not easy for him to encounter the genuinely Good Knowing Adviser. He might have many friends but they come not because of learning the path. They come for money. Internally, he is arrogant and externally, there is a lack in good affinities. Besides, as he is rich, happy and at ease, he will only fall into enjoyment. This is very difficult for him to cultivate the Path. The rich men feel this way, ‘I have donated lots of money. I have accrued lots of merits and virtues. So, I am qualified for a place in the World of Ultimate Bliss.’ Can this be the proper view? This is improper. He must have a change of mind, ‘Though I have cultivated lots of merits and virtues in the Buddha Door, they are the merits and virtues with leakage. They are incomparable to the merits and virtues of the six-syllables Buddha’s Name.’ So, a rich man must put down the mind to rely on his own effort. He must learn to be humble, to have a change of mind to recite Namo Amitabha Buddha sincerely.
富貴人，也要迴心。「富貴學道難」這句話確實不假。有錢，地位顯貴，難以學佛。一方面是因為他有驕慢心，覺得自己高人一等，比別人優越。另一方面不容易遇到真善知識，雖然有許多朋友，但不是為道而來，而是為錢而來。內存驕慢，外缺善緣，加上富樂自在，耽於享受，這樣學道就很困難。富貴人覺得「我布施了多少錢，作了多大的功德，所以我到極樂世界有分」，這樣的想法正確嗎？不正確。要迴心轉意：「縱然我在佛門裡作了功德，但這還是有為有漏的功德，與六字名號的功德無法相比。」所以，富貴人要把那種自我倚仗的心放下來，謙卑下來，迴心老實念佛。
A man with little wisdom is often enveloped in inferiority. He is thinking, ‘I am so stupid and deluded. I have no wisdom. How am I going to attain a rebirth?’ He must also have a change of mind. The rescue of Amitabha Buddha does not depend on how cultured you are, how many Sutras you have read, whether you are a university lecturer. These are not taking into consideration. Even though you are stupid, deluded, low and inferior, there is no difference for you to attain a rebirth in the Pure Land. People who are simple -minded, deluded, with little wisdom can believe in the Pure Land Dharma Door easily. Great Master Yin Guang has thus said, ‘Two types of people can have faith in the Pure Land Dharma Door easily. They can easily become the honest Amitabha reciters. Who are the two types of people? The first type is the wise men. The second type refers to people who are simple and a lack of wisdom. These are the two extremes: the wisest and stupidest.
下智的人往往心存卑劣：「我這樣愚癡，沒有智慧，怎麼能往生呢？」這樣的心要迴轉。阿彌陀佛的救度，不是看你有多少文化、讀了多少經典、是不是大學教授，不是看這些。雖然愚癡卑劣，往生淨土沒有差別。愚癡少智的人往往比較容易和淨土法門相應。印光大師講：淨土法門，兩種人最相應，最容易成為老實念佛人。哪兩種人呢？一種是上智的人，一種是下愚的人——最上智慧的和最下愚癡的，這兩個極端。
Only the wisest and the stupidest would practise Amitabha recitation persistently.
Once these two types of people are resolute and firm in the exclusive cultivation of Amitabha recitation. No one can change them. Why is this so? The wisest men have widely studied all the teachings and Sutras, penetrating all the Dharma Doors. They know that only the Dharma Door of Amitabha recitation is the best. So, they can be honest in their practice, reciting the Name of the Buddha, relying totally on the Original Vows of Amitabha Buddha without taking a side glance. These wisest men are such like Nagarjuna Bodhisattva, Vasubandhu Bodhisattva, Great Master Tan Luang, Great Master Dao Chuo, Great Master Shandao. Why do those who are stupidest recite Namo Amitabha Buddha honestly? They say, ‘I do not know much. I can only recite Namo Amitabha Buddha!’ Can you still remember the story I have told you previously, the story ‘Do have mercy on me, Amitabha Buddha’?
唯上智與下愚不移。
這兩種人一旦專修念佛了，他的志向堅定，不能改變。為什麼呢？上等智慧的，廣研一切經教，通達一切法門，知道唯有念佛法門最好，所以他能老老實實專念這句名號，仰仗彌陀本願，心無旁騖，像龍樹菩薩、天親菩薩、曇鸞大師、道綽大師、善導大師。下愚的人為什麼可以做老實念佛人呢？「我什麼都不會，我只有念佛！」上次講了「阿彌陀佛你可饒了我」的故事，大家還記得嗎？
There was an elderly lady who had put in lots of effort trying to attain a rebirth. She heard people saying this, ‘If you cannot recite the Sutras, you cannot attain a rebirth.’ She was illiterate. She did not want to trouble others to teach her just in case they might get irritated. So, she asked her daughter, ‘Please check the dictionary for me and tell me how to pronounce this word.’
Her daughter is not a Buddhist. She asked, ‘Mum, you are so old already. Are you taking examination in the Buddhist University?’
‘You do not understand! Just tell me how to pronounce it.’ So, she spent lots of effort learning Amitabha Sutra. Then she learnt a Mantra. It is so hard for her. Later, she had a chance to learn the Pure Land Principles as explained by Great Master Shandao, and understood that whatever kind of potential a person can be, if he recites Namo Amitabha Buddha exclusively, he will attain a rebirth. Immediately, she turned to the western direction and hit her head hard on the ground three times, ‘Oh, Amitabha Buddha, you have mercy on me! You have mercy on me!’ For the sake of attaining a rebirth, she copied the Sutra every day, memorized the Sutra, checked the dictionary. It is truly hard for her. She was so afflicted.
有位老太婆，為了往生，費了好大勁。聽說不會誦經不能往生，她又不識字，問人家又怕人家不耐煩，就問她女兒：「幫我查查字典，告訴我這個字怎麼讀。」
她女兒還沒入佛門，說：「媽，你這麼大年紀了，你還要考佛教大學啊？」
「你不懂！你告訴我怎麼念就好了。」她費了好大勁，學了《阿彌陀經》，還學了一個咒，非常辛苦。後來她聽了善導大師闡釋的淨土教理，得知任何根機專修念佛一定往生，她馬上向西方磕了三個響頭：「阿彌陀佛，你可饒了我了！你可饒了我了！」她為了求往生，每天抄啊，背啊，查字典啊，非常艱難，非常苦惱。
Then, there is another lotus friend. What does she study? She is nearly seventy and she is learning the ‘Expansive Treatise of the Sequential Bodhi Path.’ She has already no time to learn all these! What time does she have, with impermanence before her eyes, with the yellow mud nearly covering up her neck? What she should swiftly do is to recite Namo Amitabha Buddha! For the sake of doing her assignment, every night she studies the book and takes notes. The next day, she must answer questions. She said, ‘I wake up at three every morning. At night, I have to study until very late. I was so tired, sweating all over!’ All these happen just because she can read. If she cannot read, she will surely recite Namo Amitabha Buddha honestly, am I right? This happens all because she does not understand the root, the source of the Dharma Door. If she can understand, people with little wisdom can simply recite Namo Amitabha Buddha just like us, in accord with our identity. This is good enough.
還有一位蓮友，學什麼呢？快七十歲了，在學《菩提道次第廣論》。學這些，來不及了！無常就在眼前，你現在黃土都快埋到脖子了，哪來得及啊？要趕緊念佛！結果她為了交作業，每天晚上都要看書，還要做筆記，第二天要回答問題。她說：「三點鐘就要起床，晚上有時要學到半夜，累得渾身是汗，太累了！」就因為她認識幾個字，她要是不認識這幾個字，不就老實念佛了嗎？這都是不瞭解法門的根源。瞭解了，下智的人就以我們的身分老實念佛就好。
In Xuan Cheng, an old lady by the Name Yao Chun Lin attained a rebirth in the Pure Land at 84. She is an illiterate and she is very pious. As her ancestors have faith in the Buddha, she is influenced by the Buddha teaching from a very young age. But she does not understand the Buddha’s principles and she only knows how to pray with incense and bowing. During the Cultural revolution, no one is allowed to believe in the Buddha, no one can make offerings to the Buddha. So, secretly she burnt incense in the hole of the mud stove, to make offerings to Avalokiteshvara Bodhisattva. As the kitchen stove belongs to the Kitchen God, she prayed to the Kitchen God and said, ‘Kitchen God Bodhisattva. I do not have a place to burn incense for Avalokiteshvara Bodhisattva. Do you mind if I burn the incense at your place?’ It looks as though she is very stupid. Actually, she is very kind, abiding by her position. After the Cultural Revolution, people are free to have their own faith. At the beginning, she was quite worried, that the law of the Government prohibits her faith. So, she still conducts her prayer secretly. After some time, her daughter told her, ‘What era is it now, that you are still hiding your prayers? Now, we are free to believe in the Buddha. Mother should simply make offerings to the Buddha openly.’ Only then did she bring the Bodhisattva out to make offerings. But she still does not know the aim of learning the Buddha Dharma. She only knows she must be kind and accrue virtues, besides helping others. Later, a lotus friend told her, ‘Old lady is so sincere in your prayers. How come you do not recite Namo Amitabha Buddha?’
宣城有位老太太叫姚春林，八十四歲往生淨土。她一個大字不識，人很虔誠，因為祖上信佛，所以從小受過佛教的影響，但是不明佛理，只是燒香拜拜。「文革」時期不准信佛，不准供佛。她就在土灶的鍋洞裡偷偷地點香供觀音菩薩。因為灶上屬於灶王爺的地盤，她就跟灶王爺打招呼說：「灶王菩薩，我沒有地方給觀音菩薩燒香，就借你這個地方燒一燒，你沒有意見吧？」她這個心，好像挺愚鈍，其實很善良，很本分。「文革」之後，信仰自由了，一開始她還有點怕，還怕政策再不讓信佛，還是偷偷的。日子久了，她的女兒說：「這都什麼年代了，你還偷偷摸摸的？現在信佛自由了，你可以放心大膽供佛了。」這樣她才請菩薩來供。但是，她還是不知道學佛的目的，只知道行善積德，為人要善良。後來一位蓮友對她說：「老人家這麼虔誠！你怎麼不知道念佛啊？」
She asked, ‘What Buddha should I recite?’
‘Recite Namo Amitabha Buddha!’
‘Oh! Recite Amitabha Buddha, but I am praying to Avalokiteshvara Bodhisattva.’
‘Besides making offerings to Avalokiteshvara Bodhisattva, you should recite Amitabha Buddha, to seek a rebirth in the Western World of Ultimate Bliss.’ Only then that she managed to hear about the World of Ultimate Bliss. At that time, she was already eighty-one -year- old. After another two months only then she began to recite Namo Amitabha Buddha at home, phrase after phrase. Besides, she also got herself a recital device. She still continued to recite Namo Amitabha Buddha. But in her heart, there is still some doubts. A lotus friend came to tell me, ‘The elderly lady Yao is a very pious woman. But she is still very worried about her qualification to go to the World of Ultimate Bliss. Besides, she has not met with any left home people her whole life. Now, she is very ill. I think it will not take long. Can Shifu go to see her as she wishes so much to see a Shifu.’ I listened to this and felt that she was a worthy lady. I went to see her. On seeing me, she put her palms together respectfully and we started chatting.
She said, ‘I am afraid that I am not qualified. I am illiterate. I do not know any Sutras either. Do you think Amitabha Buddha want people like me?’
I told her, ‘Yes, Amitabha Buddha wants you! As long as you recite Namo Amitabha Buddha, Amitabha Buddha will take all in! He welcomes you to go as you are his precious child!’
On hearing this, she was so happy and said, ‘It is so good! It is so good! It is so good!’ She exclaimed three times. You see, this is having ripe good roots. After hearing my words, she has no doubts at all. She continues to recite Namo Amitabha Buddha whole-heartedly.
她問：「念什麼佛啊？」
「念阿彌陀佛！」
「哦！念阿彌陀佛——我供的是觀音菩薩。」
「供觀音菩薩，你也要念阿彌陀佛，要求生西方極樂世界。」她這才聽說極樂世界。這個時候，她已經八十一歲了。又過了兩個月，她才開始念南無阿彌陀佛，一句一句在家裡念，還請了念佛機。念歸念，她心裡還是有疑惑。一位蓮友就來跟我講：「這位姚老太太，人很虔誠，但是就怕自己不夠格，不能到極樂世界。另外，她一輩子沒有見過出家人，她現在病得很重，估計差不多快要走了。師父是不是去看看她，她很想見見出家人。」我一聽，感覺她很可貴，我就去了。她一看見出家人，就恭敬合掌，然後就跟我聊上了。
她說：「我怕不行啊，我一個字也不認識，什麼經都不會，像我這樣的人，阿彌陀佛要嗎？」
我說：「阿彌陀佛要啊！你只要念佛，阿彌陀佛一個不漏！非常歡迎你去，把你當寶貝！」
她一聽就高興了：「那就好！那就好！那就好！」連講三遍。你看，這就是善根成熟了，講了她就不懷疑，就專心念這句名號。
She was down with the last stage of liver cancer. Liver cancer (Hepatocellular carcinoma) is a very painful disease. But she did not have the pain. She only felt numbness in the area around the liver. When the two daughters came home, she would ask them to recite Namo Amitabha Buddha. One day, the two daughters were sitting by her side. The younger daughter recited softly but the eldest daughter was silent. The old lady was not happy, asking her the reason for not reciting. The eldest daughter was shameful when her mother asked her and answered, ‘Mother, I recited in my heart.’
她是肝癌晚期——肝癌是很痛的，但是她身上一點痛苦都沒有，只是肝部有點麻木的感覺。兩個女兒一回來，她就叫她們念佛。一天，兩個女兒在旁邊，小女兒小聲念，大女兒沒張口，老太太就不高興了，問她怎麼不念佛。大女兒被媽媽這一問，不好意思了，說：「媽，我在心裡念。」
‘What do you mean you are reciting with your heart? Why can’t you open your mouth?’ She did not allow her to recite in her mind, asking her to open her mouth to recite.
Her children are mostly very filial. Once they reached home, she would say, ‘Everyone recite Namo Amitabha Buddha. Do not talk other nonsense.’ So, everyone also recited Namo Amitabha Buddha. After sometimes, she was too ill. The lotus friends went over to conduct aided recitation. At that time, the weather was especially hot, around August. The lotus friends recited six syllable words she would recite six syllable words. The lotus friends recited four syllable words she would recite four syllable words, ‘Amitabha, Amitabha… ‘When the recitation was loud, she would be loud too. Sometimes, she even sat up to recite Namo Amitabha Buddha, following our recitation. In such a situation, it looked as though she was leading the lotus friends to recite Amitabha Buddha. Though the weather was so hot, lotus friends who joined the aided recitation said instead, ‘This is the only old lady who have made us so energetic in aided recitation!’ No one was talking. Everyone recited Namo Amitabha Buddha for the whole session.
「什麼在心裡念？你為什麼不能開口啊？」她不許她在心裡念，叫她開口念。
她家裡的孩子都挺孝順的。一回到家裡，她就說：「你們都念佛，其他事不要閒扯。」大家都念佛。這樣過了一段時間，說是不行了，蓮友們去助念。那時候天氣特別熱，我記得是八月分。蓮友助念，她隨你怎麼念：你唱六個字，她也唱六個字；你念四個字，她也念四個字，「阿彌陀佛，阿彌陀佛……」；你要是念大聲，她也念大聲。有時候她還坐起來念佛，跟著我們的聲音。那種情形，簡直就是她在帶蓮友念佛。雖然天那麼熱，助念的蓮友卻說：「這樣的老太婆，我們為她助念，感到就是有勁！」大家一句閒話都沒有，一句佛號念到底。
I was getting ready to go to Nanking the next day. So, I do not have the chance to send her. On that day itself, she passed away early in the morning. Later, I went over to see her and she looked very good. She had passed away in the most supreme way, in the most adorned manner! Her hands and bones were softer than baby just as if she was boneless. Everyone went forth to shake hands with her. After the cremation, there appeared the relic, the relic flowers. After such an experience, her two daughters started to have faith in the Buddha. The whole family including the old and young members, males and females come to a few tens in number take vegetarian food for forty -nine days on her behalf. She is truly a very wonderful lady! This is a lady with low wisdom. She is illiterate but she has attained a rebirth in the Pue Land. So, we can see it does not depend on our cultural level to attain a rebirth.
我當時要準備第二天去南京，就沒有機會送她走。就是那一天，她清早往生了。後來我去看她，她的面色、氣韻非常好，走得非常殊勝，非常莊嚴！手和骨節簡直比嬰兒還柔軟，就好像沒有骨頭一樣，所有的人都跑去跟她握手。火化之後，還得到舍利子、舍利花。有了這個經歷，她的兩個女兒都開始信佛了，家裡的男女老少，大大小小一共幾十口人，都為她吃素四十九天。所以，她也是很了不起的！這就是下智的人、沒有文化的人往生淨土。可見，不是靠我們的文化程度去往生。
There is another interesting story. In Zhejiang, Cixi, there is a Upasika by the surname Yan. Her hometown is Zhejiang Yu Yao. Her neighbour at her hometown is an old lady, by the surname Chen. So, she calls her Chen Po. Chen Po is different from other people. Ever since she was young, Upasika Yan has been seeing Chen Po enjoy Amitabha recitation. She recites on her own, without any guidance. Anyway, who is going to teach her Amitabha recitation? Maybe it is passed down from her ancestors, that she knows there is the Buddha Dharma. But she does not know about the attainment of a rebirth in the World of Ultimate Bliss. She only likes to recite, ‘Amitabha, Amitabha, Amitabha…’throughout the days and nights. One day, Upasika Yan has learnt the Buddha Dharma and she thinks of the old lady in her hometown. She went home to visit her mother. Then she said to Chen Po, ‘A Po, it is good to recite Namo Amitabha Buddha! Do you know about the World of Ultimate Bliss?’
還有一個故事也很生動。在浙江慈溪，有一位姓嚴的居士，老家是浙江余姚。她老家隔壁有一位阿婆，姓陳，她就喊她「陳婆」。這位陳婆跟別人不一樣，嚴居士小的時候就看見陳婆喜歡念佛。她念佛也沒有人教，那時候誰教她念佛呢？她大概 也是祖上帶來的，知道有佛法，但是不知道往生極樂世界，就喜歡念佛，「阿彌陀佛，阿彌陀佛，阿彌陀佛……」一天到晚念。嚴居士後來學佛了，就想起老家還有這麼一位老太婆，回去探望母親的時候，她就對陳婆講：「阿婆，你念佛好啊！你知道極樂世界嗎？」
Chen Po answered, ‘I do not know.’ Upasika Yan is very expedient in her way. She knows A Po believes that a man will go to hell after his death. So, she asked, ‘Do you know after passing away, we must go to see the King Yama?’ ‘Yes, I know.’
陳婆回答：「我不知道。」
嚴居士比較善巧，她知道阿婆相信人死後有下地獄這回事，就問：「你知道人死了要去閻羅王那裡嗎？」
「那我知道。」
Again, she asked, ‘Are you afraid to go to see the King Yama?’ She answered, ‘That is not good! I do not want to go there.’
She said, ‘The World of Ultimate Bliss is a good place. It is better than the heavens. If you go to the World of Ultimate Bliss, then, you do not have to go to the place of King Yama. Do you want to go?’
‘Yes, of course, I want to go!’
她又問：「去閻羅王那裡怕不怕？」
「那當然不好！不願意。」
她說：「極樂世界是非常好的地方，比天上還好。到了極樂世界就不用到閻羅王那裡去了。你要不要去呀？」
「那好啊，那我當然要去！」
Chen Po is that simple. She knows there is the World of Ultimate Bliss. She does not want to go to the place of King Yama to undergo judgement. With this kind of mind, she recited Namo Amitabha Buddha, Namo Amitabha buddha… from morning till night. This is the first time she has heard about the World of Ultimate Bliss, that by reciting Namo Amitabha Buddha, we can go there.
陳婆就很簡單，知道有一個極樂世界、不要到閻羅王那裡去審判，就懷著這樣的心念佛——南無阿彌陀佛，南無阿彌陀佛……一天到晚念。這是她第一次聽到念佛可以到極樂世界。
Later, Upasika Yan went back to her hometown again and her mother told her, ‘Our neighbour A Po is sick. She is on the bed. Do go and take a look at her!’ Upasika Yan went over to see her and found that she did not recite Namo Amitabha Buddha on the bed. Upasika Yan asked, ‘A Po, you like Amitabha recitation so much. Now, why are you not reciting?’ She asked, ‘Can I recite Namo Amitabha Buddha while lying on the bed?’
後來，嚴居士又回老家一趟，她媽媽說：「隔壁的阿婆病了，躺在床上，你去看看吧！」嚴居士就去看她，見她躺在床上不念佛。嚴居士說：「阿婆，你這麼喜歡念佛，現在怎麼不念佛啊？」
她說：「躺在床上也能念佛嗎？」
Upasika Yan told her, ‘No problem! You are sick now. So, it is inconvenient. Amitabha Buddha does not mind. You can lie on the bed to recite Namo Amitabha Buddha.’
She said, ‘I am worried that I should not recite on the bed. I wanted to recite but I dared not do it. It is so good for you to tell me this. I believe in you. I have seen you growing up before me and I know you will not lie to me.’ Good! She started to recite Namo Amitabha Buddha again.
嚴居士就跟她說：「沒關係！你現在生病不方便，阿彌陀佛不嫌棄，你躺在床上也好念佛的！」
她說：「我就怕不能念佛，我想念還不敢念。你這樣告訴我就好了，我相信你講的話，我從小看著你長大的，知道你不騙人。」好！她又開始念佛。
After the passing by of one more month, Upasika Yan’s mother told her, ‘Our neighbour A Po has already passed away. She has left in such a supremely wonderful way.’
又過了一個多月，嚴居士的媽媽說：「隔壁的阿婆走了，走得非常殊勝。」
No one in the old lady’s home believes in the Buddha. Before she left, she told her daughter the time she would be leaving.’ But her daughter did not believe in her. She said, ‘Mother, you look so good. Where are you going?’ She did not take her words seriously. So, she passed away silently, with no aided recitation. When her daughter came back and found that her mother had already passed away. But her body is still very soft. She was very frightened because she had no faith in the Buddha. She did not know what has happened. She ran to see Upasika Yan’s Mother, her neighbour and said, ‘Do come and see what has happened to my mother. Is she death already or still alive? Why is her body so soft?’ You see, this is a very common old lady who is not cultured, who only recite Namo Amitabha Buddha exclusively. She took care of her recitation and she left in such a supremely wonderful way.
老婆婆家裡沒有人信佛，她走的時候提前告訴女兒她什麼時候要走。女兒不相信：「你精神好得很，你往哪裡去啊？」沒當一回事兒。她是一個人悄悄走的，沒有人助念。她女兒跑回來一看，媽媽死了，身上還是軟的，就害怕了，因為不信佛、不瞭解怎麼回事，就跑到隔壁找嚴居士的媽媽：「你看看我媽怎麼回事，是死還是沒死？怎麼身上是稀軟稀軟的？」你看，就這麼一個平常的老太太，沒有文化，專修念佛，守著這句名號，走得非常殊勝。
Great Master Yin Guang said that he had been travelling tens of thousand miles to and fro from the south to the north. He has met with lots of people. In most cases, Amitabha reciters who are honest, simple will pass away peacefully and at ease, even though there is no manifestation of lights or auspicious marks. But those who has penetrated the sects and teachings, who look down on the Pure Land practitioners, who are very well-known often leave the world in a pitiful and chaotic way. At the last moment of life, the well-versed ones, the wise ones suffer a loss in comparison to the uneducated ones, the ones with no wisdom. You may be winning now, but at last you will lose. This is not good.
印光大師講，他走南闖北，往返萬餘里，見過很多人，往往是老實愚癡的念佛人，即使走的時候沒有什麼放光動地的瑞相，但最起碼都走得安詳自在；那些通宗通教、蔑視淨土的人，雖然有很大的名聲，但是走的時候總是呼爹叫娘。到最後，有學問、有智慧的人反而輸給沒有學問、沒有智慧的人。大家不要現在贏過人家，到最後輸給人家，那就不好了。
Of course, if the wise ones are not proud of his wisdom, in the way just as described by Great Master Yin Guang, that he is able to put down his body and mind, that he recites Namo Amitabha Buddha sincerely just like the common old ladies, his wisdom will be much more supreme. This is because not only he can attain a rebirth, he can also propagate the Dharma to benefit living beings. This is much better.
當然，有智慧的人如果不倚恃自己的智慧，像印光大師所說的，也能夠放下身心，老老實實學一般的老太太來念佛，他的智慧就更加殊勝。因為他不僅可以自己往生，還可以弘法利生，那就更好了。
The ones with great learning should have a change of mind. They should not be so proud of their knowledge that they refuse to recite Namo Amitabha Buddha. They should think this way, ‘My knowledge and understanding are very limited. Even Manjushri Bodhisattva, Samantabhadra Bodhisattva are also seeking to attain a rebirth in the Pure Land of Ultimate Bliss, what is more so for a common man like me?’ They should transform the mind of arrogance to seek a rebirth in the World of Ultimate Bliss.
多聞的人，也要迴心，不要認為自己廣學多聞，就可以不念佛。應該說：「我們的智解很有限，文殊菩薩、普賢菩薩都求生極樂淨土，何況我這個庸庸凡夫呢？」迴轉高慢的心，求生極樂世界。
Those who uphold the precepts should also have a change of mind to seek a rebirth in the Western World of Ultimate Bliss. By doing so, their Brahman conduct will be guaranteed. They are confirmed to attain Buddhahood.
How about those who have transgressed the precepts, who are deep in sinful karmas? Most of them will feel that they are finished, ‘I am finished. I am sure to fall down!’ May be Amitabha Buddha will not rescue people such like me.’ This type of thinking is improper too. They should have a change of mind. With a mind of regrets and repentance they should say, ‘I am heavy in sinful karmas. With a root potential like me, I am sure I will fall down! Only Amitabha Buddha who is Greatly kind and Compassionate can rescue me with this root potential. So, I will have a change of mind to rely totally on Amitabha Buddha. In every thought, I am mindful of the Buddha, reciting His Name to seek a rebirth in the Western Land.’ People such like are confirmed to attain a rebirth too.
持淨戒的人，也要迴心求生西方極樂世界，這樣才能保證梵行清淨，決定成佛。
破戒的、罪業深厚的人呢？一般會覺得「完了，我要墮落了！我這樣的人，阿彌陀佛可能不救。」這樣的心也是不正確的，也要迴心轉意。應該懷著慚愧心和懺悔心：「我罪業深重，以我這樣的根機，肯定要墮落！現在只有阿彌陀佛大慈大悲，能夠救度我這樣的根機。所以，我的心迴轉過來，投靠阿彌陀佛，念念念佛，求生西方。」這樣也決定往生。
During the Song Dynasty, there was a monk by the name Ying Ke. It was recorded in the ‘General records of the Buddha.’ Dharma Master Ying Ke had left the homelife. But he did not abide the Buddha’s precepts and pure rules and had many transgressions.
宋朝有一位出家師父，名叫瑩珂，在《佛祖統紀》裡有記載。瑩珂法師雖然出了家，但是在戒律方面毀犯很多，沒有按照佛法的清規戒律來做。
After some time, he realized his faults, ‘Oh dear! I am in troubles. I continue to drink wine, to eat meat. Besides, I have transgressed many other precepts. I am indeed leaving the homelife in vain. I am very sure I will fall into the evil paths!’ He was very frightened as he had not bothered to learn any Dharma Door. In fact, his mind was not on the Path. Now he had an awakening and he borrowed a book from his Dharma brothers. It is the ‘Biography on attaining a rebirth.’ After he had read the book, he heaved a sigh of relief, ‘I see! By reciting Namo Amitabha Buddha I can attain a rebirth in the Western World of Ultimate Bliss!’ He immediately had a change of mind and became very diligent in Amitabha recitation. He swore that he would not eat nor drink for seven days, ‘My sins are too severe. It is most frightening to fall into the hell! Since I can go to the West by reciting Namo Amitabha Buddha, I have better go now, reciting the Buddha’s Name now!’ After bringing forth this mind, he closed his doors and recited Namo Amitabha Buddha by himself in the room.
過了一段時間，他良心發現：「麻煩了！像我這樣子，酒肉也沒有斷，其他戒也多有毀犯，我豈不是白白出家一場！豈不是要墮落惡道！」心中就很恐慌。他沒修學過什麼法門，因為沒有道心嘛。現在醒悟了，他就向同住的道友借了一部《往生傳》，看過之後非常感慨：「原來念佛可以往生西方極樂世界！」他一轉變過來，就勇猛念佛，發誓七天不吃不喝：「我造罪太重了，墮落地獄不得了！念佛能到西方，乾脆現在就念著佛去！」發了這樣的心，就把門關起來，一個人在房間裡念佛。
After three days, he had a dream of Amitabha Buddha who came to tell him this, ‘You can still live another ten years. After ten years, I will come again to welcome you. You should be diligent.’
Ying Ke Dharma Master said, ‘Amitabha Buddha! I am this man with inferior root, with no wisdom. I am afraid after such a long time I might lose my Proper mindfulness and start to commit sins of decay. Please help me, Amitabha Buddha who is kind and compassionate. Do bring me along earlier. I do not want to live another ten years.’ This is the genuine mind to seek a rebirth in the Western World of Ultimate Bliss. This is bringing forth the courageous mind of diligence.
過了三天，他就夢見阿彌陀佛來了，阿彌陀佛告訴他說：「你的陽壽還有十年，十年之後我來接你。你應當自勉。」
瑩珂法師說：「阿彌陀佛！我這個人下根劣智，我怕這麼長的時間，可能又要失去正念，造罪墮落。祈求阿彌陀佛慈悲，早一點把我接去，我十年陽壽不要了。」這是真心求生西方極樂世界，發心勇猛。
Amitabha Buddha is very kind and compassionate. He agreed to come again in three days time to welcome him. After three days, Amitabha Buddha really came forth in accord with his promise. Dharma Master Ying Ke had attained a rebirth in the Western Pure Land in the most supreme way.
阿彌陀佛很慈悲，就答應三天之後來迎他。三天之後，阿彌陀佛果然如期前來接引，瑩珂法師非常殊勝地往生西方淨土。
This is a man who ‘has transgressed the precepts, who is heavy in sinful roots.’ After he had a change of mind to recite Namo Amitabha Buddha he managed to attain a rebirth in the Western Land. This is a typical and most wonderful case when a man has a change of mind to seek a rebirth!
這是「破戒罪根深」的人，迴心念佛往生西方的典型事例，非常殊勝！
Great Master Fa Zhao has made use of this verse to exhort all living beings to recite Amitabha Buddha with a change of mind. As long as we have a change of mind to recite Namo Amitabha Buddha, ‘It is able to transform the broken tiles into gold.’ Gold is the most precious jewel while tiles and sands are valueless. But if we can have a change a mind to recite Namo Amitabha Buddha, even the broken tiles can be transformed into gold. This is an analogy. ‘Broken tiles’ refer to poverty, low mentality, precepts transgression, heavy sins. These living beings are not accepted by the Buddha Lands in the ten directions. These living beings are like the rubbish which is swept to one side. But if they can have a change of mind to recite Namo Amitabha Buddha, they will attain a rebirth in the Western World of Ultimate Bliss. Once they have arrived at the Western Land, they will accomplish Buddhahood ultimately. Is not this ‘the transforming of broken tiles into gold!’ So, we must not give ourselves up. We should not choose to remain as broken tiles. Even though we are these broken tiles over here, we can arrive at the World of Ultimate Bliss to accomplish Buddhahood.
法照大師引這首偈語，普勸一切眾生都要迴心多念阿彌陀佛。只要迴心多念阿彌陀佛，「能令瓦礫變成金」。黃金是最可貴的，瓦礫是沒人要的；但若迴心念佛，瓦礫能變成黃金。這是一個比喻。「瓦礫」是指貧窮、下智、破戒、罪深，十方諸佛國土所不容受的種種眾生，好像垃圾一樣，被掃到旁邊的眾生。但是，這些人如果能夠迴心念佛，就可以往生西方極樂世界；一旦往生西方，就能究竟成佛，這不就是「瓦礫變成金」了嘛！所以，我們不要自暴自棄，不要總是做瓦礫。我們在這裡雖然是沒有用的瓦礫，可是到達極樂世界就能成佛。
If we go out to pick the stones, whether they are big or small, crooked or smooth and rounded, whether they are white or black, all of them will become gold when they come home. When you go out to pick the stones, will you be choosing their shapes and colours? You will not. No matter how ugly they are they become gold when they come home. Amitabha Buddha comes to the Saha world to pick us, the living beings with sinful karma. Even though we look so ugly here, so poor, so stupid, with transgression in precepts, so sinful, Amitabha Buddha will pick us up and send us to the World of Ultimate Bliss. All of us will become gold. Amitabha Buddha will never abandon us. Even though we are very heavy in afflictions and karmic hindrances, our Buddha Nature is on a par with the Buddha. As long as we recite the Buddha’s Name, all of us can attain a rebirth. Once we arrive at the World of Ultimate Bliss, the Buddha Nature will naturally open up.
假如說我們出門撿石頭，不論石頭是大還是小，是長得齜牙咧嘴還是溜光圓滑，是白顏色還是黑顏色，所有的石頭撿回來都能變成金子，大家出去撿石頭的時候，會不會挑挑揀揀？不會。因為再難看，撿回來也是黃金。阿彌陀佛來到娑婆世界，撿我們這些罪業眾生。雖然我們在這裡不好看，我們貧窮、下智、破戒、罪深，但是撿到極樂世界之後，就變成黃金，阿彌陀佛是不會丟棄的。雖然我們煩惱罪障很深，但是我們的佛性跟佛平等。稱念這句名號，就可以通通往生。我們到達極樂世界之後，佛性自然開發。
(3) Great Master Yin Guang’s Verses on ‘Welcoming the rebellious ones, the evil men’
（三）印光大師「逆惡歸心也來迎之偈」
Great Master Yin Guang has written the following verses which carries the same meaning as ‘Transforming the broken tiles into gold.’ This is what he has said, ‘With the forty-eight Vows the Buddha crosses over all living beings. He will also welcome those who are rebellious, those who are evil if they take refuge in him. Do not complain that he has mixed up the decay and the rotten ones, that he did not pick and choose. He takes pity on them as they are the future Buddhas.’
印光大師有一首偈，和「變瓦成金之偈」剛好吻合。他這樣說：
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。
The verses on transforming the broken tiles into gold is stated thus, ‘That Buddha has brought forth the Magnificent Vows at the causal ground. If a man who on hearing his Name is mind of him, I will surely come forth to welcome him.’ Here is the same too, ‘With the forty-eight Vows the Buddha crosses over all living beings. He will welcome those who are rebellious, those who are evil if they take refuge in him.’ ‘The rebellious ones, the evil ones’ refer to living beings who have committed the five rebellious acts and the ten evils.
‘Take refuge’ – in the previous verse, it is ‘a change of mind’. They carry the same meaning. ‘Will also welcome’, ‘will surely come forth to welcome him’ mean the same thing. Even if a man has committed the five rebellious acts, the ten evils, if he can have a change of mind, the Buddha will surely come forth to welcome him, without abandoning anyone.
「變瓦成金之偈」說：「彼佛因中立弘誓，聞名念我總迎來。」這裡也一樣：「四十八願度眾生，逆惡歸心也來迎。」「逆惡」，五逆十惡的眾生；「歸心」，前面說「迴心」，是一個意思；「也來迎」，「總來迎」，都一樣。即使是造作五逆十惡的人，迴心念佛，也來迎接，一個不漏。
‘In that case, does it mean there is no allowance in choice?’ We feel it is so unfair. ‘The offenders of five rebellious acts and ten evils can also attain a rebirth by upholding Amitabha recitation. What fairness can there be?’ This is the attachment of mundane men. The wisdom, kindness and compassion of the Buddha cannot be fathomed by us, the mundane men. The rescue of Amitabha Buddha does not differentiate these. As it was said before this, ‘Here they are the offenders of five rebellious acts, the ten evils. But on their arrival at the Pure Land, the broken tiles will become gold.’
「這樣不是太沒有選擇性了嗎？」我們會覺得這樣不公平，「五逆十惡的人念佛也往生，這哪裡公平？」這是凡情執著。佛的智慧和慈悲，不是我們凡夫可以妄測的，阿彌陀佛的救度是不分這些的。如同前面所講的，在這裡雖然是五逆十惡，到了淨土，瓦礫變成黃金。
The verse on ‘transforming the broken tiles into gold’ consists of four ‘without differentiating’.
‘Without differentiating if they are poor or rich, whether they are stupid or talented, whether they uphold the pure precepts with wide learning, whether they have transgressed the precepts and are heavy in sinful roots.’
「變瓦成金之偈」有四個「不簡」，「不簡貧窮將富貴，不簡下智與高才，不簡多聞持淨戒，不簡破戒罪根深」，印光大師也有此意。
‘It is not because he has mixed up the decay and the rotten ones, that he did not choose and pick.’ This is done not because Amitabha Buddha is doing things in a vague and ambiguous manner, without picking and choosing, without differentiating them.
「非是混濫無簡擇」：這不是阿彌陀佛含混籠統，不加選擇，不加分別。
Then, what is the reason? ‘He takes pity on them as they are the future Buddhas.’: Even the living beings have committed the five rebellious acts, the ten evils, their original ground of Innate Nature of Enlightenment is the same as the Buddha. Such a man had committed all the sinful offences, sinful karma all because of his delusion, his false thoughts, his upside- down thinking, his attachment which cover up his innate nature. As such he falls into transmigration on the six paths. This is such a waste! Amitabha Buddha takes pity on him as he is in fact the Buddha who is yet to accomplish Buddhahood. That is why he has committed the sinful karmas. That is why the Buddha wants to rescue him. Once he has arrived at the World of Ultimate Bliss, every one can accomplish Buddhahood.
The Dharma Door of Amitabha recitation does not pick and differentiate the root potential of living beings. As long as they want to attain a rebirth, everyone can recite Namo Amitabha Buddha to attain a rebirth. Even those who have committed the five rebellious acts, the ten evils, if they can recite Namo Amitabha Buddha they will attain a rebirth in the Pure Land of Ultimate Bliss. Who else are rejected then?
那是因為什麼原因呢？
「憐彼是佛尚未成」：即使是五逆十惡的眾生，他的本地覺性也跟佛是一樣的，只是因為他被愚癡、妄想、顛倒、執著所覆蓋，所以造罪造業，沉淪六道。這太可惜了！阿彌陀佛憐彼本來是佛，但是沒有成佛，才造罪造業，所以才要救度他，一旦到達極樂世界，通通成佛。
念佛法門是不選擇眾生根機的，只要願意往生，通通可以念佛往生。連五逆十惡的人都可以念佛往生極樂淨土，還有誰被排除在外呢？
(4) Records on the response in Amitabha recitation- the attainment of rebirth by the inferior root potential.
（四）《念佛感應錄》下根人往生事例
Hong Yuan Monastery has already circulated three compilations on the Records of Response in Amitabha Recitation. Most of the cases are those who are of the inferior root with low mentality, who are lacking in wisdom, who has no learning, who are illiterate, and even those who are yet to become pure vegetarian. These are the afflicted Amitabha reciters. But these people managed to attain a rebirth with clear evidence. With these examples, we wish to propound the kind and compassionate rescue of the Buddha.
弘願寺流通過三集《念佛感應錄》，所收集的例子多數都是下根劣智、沒有智慧、沒有學問、不識字，甚至還沒吃清口素，念佛也是煩煩惱惱的，但是這樣的人，最終得到確證往生的，以這樣的例子說明佛的慈悲救度。
Most people feel that it is inevitable for those who have left the homelife, those who are talented, who are diligent in their cultivation to attain a rebirth. So, when we compile the Records on the response of Amitabha recitation, we do not stress on these people just in case some may misunderstand these are the potentials to attain a rebirth. In our compilations, we choose those who are of inferior root nature, who are with low mentality. When these people recite Namo Amitabha Buddha, they can also attain a rebirth. By doing so, we hope that faith will come forth in all. Everyone recites Namo Amitabha Buddha, everyone can attain a rebirth.
出家、多才、上根利智、勇猛精進的人，這些人往生，大家都覺得理所當然。所以，我們編的《念佛感應錄》不以這些為重點，免得大家誤解要這樣才可以往生。反而取那些下根劣智的人，他念佛也能往生，以此激發大家的信心：我們念佛通通可以往生
Some of the cases are from the historical records. Most of the cases are the recent happenings which are witnessed by me, or the records which are written by the lotus friends, concerning their parents and families wh. So, these are the recent happenings.
這些事例，少數部分是歷史上的案例，多數是最近幾年我個人親自見到的，或者蓮友記載父母、家人的往生事例，所以是很現代的。
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