1
The Name itself is the single -mindedness.
When we rely on the Buddha’s Name wholeheartedly and recite Namo Amitabha Buddha, this is the single-mindedness.
We do not take the Name Namo Amitabha Buddha as a way to show off our effort in cultivation, an expedient to a means and try to reach a state of single-mindedness with no confusion.
If that is the case, we are thinking outside Namo Amitabha Buddha there is another ‘single-mindedness.’
An extract of the Dharma words on ‘the Compilation of Golden Words on Amitabha recitation’-Lesson 19 by Dharma Master Shi Jing Zong
名号本身就是一心，一心一意靠名号，称佛名号，这就是一心。不是把名号当作一种功夫, 手段，然后念到一心不乱，那就是在名号之外另有‘一心’。净宗法师法语摘自‘念佛金言录’第19课
2
Bringing forth the Mind- generally, specially-to be half mundane half Buddha
發心總別
一半凡夫一半佛
Bringing forth the mind- generally, specially
We should bring forth the mind to propagate the rescue of Amitabha Buddha. We should benefit those who have affinity with this Dharma Door. Anyhow, we will not retreat nor regret. This is the general bringing forth of mind.
Then, how are we going to carry them out? What can we do? This is more specific. For example, as the causes are different, the conditions differ too. Some become the Dharma Master, some are the deacons, some are the pure assemblies. Some are standing on the stage while others are behind the stage. Some are very well-known, while others remain anonymous. Some have brought forth the expansive mind but nothing great is done. This is not because the bringing forth of mind is wrong. This happens because the causes and conditions are not ripe.
Or we have brought forth the same mind with the multitude or we help others to fulfil their vows. Then, the accomplishment of the multitude is also my accomplishment. There is no differentiation of self and others.
By Dharma Master Shi Jing Zong
發心有總，別。
一定要弘揚彌陀救度，一定要利益有緣，無論如何，絕不退悔，這是總。
至於具體如何做，能做什麼，那是別事。
例如：隨因緣而不同，
有做法師，有做執事，有做清眾，
有在前台，有在後台，
有名震天下，有默默無聞。
雖然發了廣大心，未必做出廣大事。
這不代表發心不對，而是因緣不具。
又，若與大眾共同發心，或協同他人完成心願，
則大眾成就，也是我的成就，不分彼此。
淨宗法師
A comment by oridharma:
‘We should bring forth the mind to propagate the rescue of Amitabha Buddha. We should benefit those who have affinity with this Dharma Door.‘ If this can truly be carried out by us, it is because we have truly obtained the benefits of this Dharma Door, we are truly reciting Namo Amitabha Buddha, we truly feel the love of Amitabha Buddha for us. Otherwise, they will only be empty words. Most grateful to Namo Amitabha Buddha
‘一定要弘揚彌陀救度，一定要利益有緣’-真能如此做，那是因为我们真的得到这个法门的利益，真的在念佛，真的感受到弥陀对我的爱。不然也只是口头禅。感恩南无阿弥佗佛
3
Genuine words and false speech真话与假话[sw1]
When we speak genuinely, it must be proper.
The proper words are genuine surely. If it can lead us towards the genuine liberation, to reap the genuine benefits, true and false are still genuine. If it cannot lead living beings to attain genuine liberation, even the true and false words are fake.
真者必正，正者必真。
能引导我们走向真实解脱、得真实利益的话，真假都是真；不能让众生得真实解脱的话，真假都是假。
So, if we are thinking positively, with sunshine, love, kindness and compassion, they are genuineness.
On the contrary, the negative emotions, afflictions, self-attachment, rights and wrongs, to be calculative belong to the fake issues. For a mundane man, Namo Amitabha Buddha is the only genuine, ultimate true words.
Rights and wrongs, afflictions can be true also but we choose not to listen.
Love, kindness and compassion can be fake too. But we will listen and accept.
故凡正面思惟、阳光、爱心、慈悲的都是真的，而负面情绪、烦恼、我执、是非、计较的皆属于假。
在凡夫，南无阿弥陀佛，为唯一至极真言。
是非、烦恼，是真的，也不要听；爱心、慈悲，是假的，也要听受。
Frankly speaking, we do not choose to listen to the so called ‘genuine words.’ We choose to listen to words which are beneficial to our body and mind. For instance, if it is truly the poison, do you choose to eat it?
说到底，我们不是要听所谓的「真话」，而是要听有利身心的话。 譬如饮食，真的毒药是不是也要吃下去呢？
A comment by oridharma:
Mundane men like us has a great problem. We prefer to listen to praising words. We do not want to hear genuine words. We prefer to talk nonsense and say we do not have time to recite Namo Amitabha Buddha. Most grateful to Namo Amitabha Buddha
像我们这些凡夫，错在想听好话，不想听真话。喜欢讲废话，还说没空念佛。感恩南无阿弥佗佛
4
3. Inspiration
三、啟發
Great Master Shandao explains the 18th Vow in the Sutra of Immeasurable Lifespan relying on the teaching of the Contemplation Sutra, the lowest position of the inferior grade brings us the greatest inspiration, the ultimate comforts.
- In the Original Vows of Amitabha Buddha, the Buddha has chosen for the living beings the easiest method to attain a rebirth by reciting His Name. ‘Amitabha recitation is His Original Vows.’
- As Amitabha recitation is in accord with the Buddha’s Original Vows, living beings who recite his Name is in accord with the Buddha’s Vows. By relying on the strength of the Buddha’s Vows, they will surely attain a rebirth.
- Amitabha recitation in accord with the Original Vows is the exclusive recitation. It can be carried ‘throughout one’s lifespan or even as little as ten recitations or one recitation.’
- Amitabha recitation in accord with the Original Vows stresses on the recitation with the mouth, without considering if he is with the good or evil potential, whether he has abundant sins or a little sin, whether he is a long -term practitioner or a beginner, whether he is profound or shallow in effort, whether his mind is pure or impure, whether his mind dwells in concentration or is scattered. Even if he has committed evils the whole life, that he is pressurized by all kinds of sufferings at the death bed, that his mind karma has lost consciousness, that he is of the lowest position of the inferior grade, he only needs to recite with his mouth.
- The recitation with the mouth to attain a rebirth is very easy. No condition is set on the state of his mind karma, his mindfulness. This is very easy as everyone can do it.
- Only Amitabha recitation enables us to attain a rebirth. This means that ‘Amitabha recitation is the only way to arrive at the Pure Land.’
- Only the recitation alone brings us to attain a rebirth without any expedients. This means that ‘the Buddha’s Name is the only operation to bring us to attain a rebirth.’
- The Buddha’s Name is the only operation to bring us to attain a rebirth means that there is no effort in self -cultivation. We rely totally on other’s power- the Buddha’s Strength.
- Even though Faith, Vows and Practice are mentioned, they are all inclusive in the ‘exclusive recitation of Namo Amitabha Buddha.’ As long as we recite Namo Amitabha Buddha exclusively, we are fully replete with Faith and Vows. Talking about Faith and Vows are the expedients to those who have no faith, who do not understand the Vows of Amitabha Buddha. They are yet to practise Amitabha recitation. Amitabha recitation is the Genuine Dharma which brings us to accomplish a rebirth directly.
- Only with the Original Vows of Amitabha recitation, the Only way to attain a rebirth is by reciting the Buddha’s Name. The Buddha’s Name is the only operation which enables us to attain a rebirth. Only then can we explain why the parrots, the birds Crested Myna and other animals, the mentally retarded people, old folks with Alzheimer’s disease can attain a rebirth by reciting Namo Amitabha Buddha.
善導大師依《觀經》下品下生解釋《大經》第十八願，給我們極大的啟發、絕對的安慰。
(1)阿彌陀佛的本願，選擇最容易的稱名作為眾生往生的因行，也就是「本願稱名」。
(2)本願稱名故，眾生稱名即順佛本願，乘佛願力，必得往生。
(3)本願稱名，是「上盡一形，下至十聲一聲」之一心專稱。
(4)本願稱名，是唯任口稱，不論機之善惡，不論罪之多少，不論時節久近，不論功夫深淺，不論心淨不淨，不論心定心散。一生造罪、直到臨終、眾苦逼迫、意業失念之下品下生，即唯任口稱。
(5)唯任口稱，而得往生，沒有任何意業心念之要求，即是易行之極，無一人不可行。
(6)唯任口稱，而得往生，即是「唯稱獨達」。
(7)唯稱獨達，不假方便，即是「名號獨運」。
(8)名號獨運，即是完全他力，毫無自力。
(9)雖說信、願、行，結歸唯在「一向專稱」之行。聞知彌陀救度，但能一向專稱，自然具足信願。信、願為對治不信、不願之前方便，稱名為直接達成往生之真實法。
(10)唯此本願稱名、唯稱獨達、名號獨運，才能解釋鸚鵡、八哥等動物以及智障者、老年癡呆者之念佛往生。
A comment by oridharma: As faith, Vows and practice are inclusive in the Buddha’s Name, Namo Amitabha Buddha, when we recite Namo Amitabha Buddha, it means we have faith in the Buddha and Dharma, in the World of Ultimate Bliss, in the Sagely assemblies of Ultimate Bliss and we desire to join them. As such our recitation comes out from our genuine mind to seek a rebirth. Most grateful to Namo Amitabha Buddha
南无阿弥陀佛名号本身具足信愿行，当我们称念南无阿弥陀佛时，既是我们信佛，信法，信有极乐世界，信有极乐圣众，我们要与他们在一起。所以我们的佛号出自真诚愿往生之心。感恩南无阿弥陀佛
5
Living like a simpleton to recite Namo Amitabha Buddha
只是傻傻的念佛，傻傻的过日子
In the mundane realm, everyone is leading a different way of life.
All these worldly things, such as food and drinks, man and woman, eyes, ears, nose, tongue, body, mind which are pair up with form, sound, fragrance, tastes, tangibles and dharma are wrapped up and sent to Amitabha Buddha.
We only do one thing, that is we take refuge in the recitation of Namo Amitabha Buddha exclusively, with our whole body and mind in order to sever the roots, the source of births and deaths.
As it is thus described, ‘extracting the root core of all sufferings in the transmigration of births and deaths.’
Maybe temporarily, we are still thinking about this and that, but it is as described here,
‘We do not hope for anything in them.’
We do not harbour any hopes in this worldly existence as we only live a life like a puppet encountering all states and conditions.
Our genuine life is already established in Namo Amitabha Buddha.
By Dharma Master Shi Jing Zong,
作为凡夫，随各人不同的生活，世间的一切，所谓饮食男女，眼、耳、鼻、舌、身、意所对的色、声、香、味、触、法，这一切整个打包交给阿弥陀佛，我们全身心地投托这句名号，截断生死根源，
所谓“拔诸生死勤苦之本”。
虽然暂时还会念这念那，但是就像这里所讲的“无一希望”，对这些不抱任何希望，只是遇境逢缘像个傀儡一样过日子而已，
我们真实的生命安立在这句南无阿弥陀佛当中。
——净宗法师
A comment by oridharmaL:
‘we only live a life like a puppet encountering all states and conditions.’ This is to live with no emotions, no attachment, doing only what is necessary in life, hoping for nothing in returns. The heart is death over everything in this Saha world. We aim only to attain a rebirth in the World of Ultimate Bliss. Most grateful to Namo Amitabha Buddha
‘只是遇境逢缘像个傀儡一样过日子而已‘。我们不再闹情绪，起执着，随分随力做所应该做的事，不期望任何回报。对此娑婆已经死心。我们只求往生极乐世界。感恩南无阿弥佗佛
6
文/淨宗法師
An essay by Dharma Master Shi Jing Zong
While we are still living here, we will accumulate the merits of Amitabha recitation.
When we pass away, we will attain a rebirth in the Pure Land.
Anyway, in this body is if we have no worries nor afflictions, we will be free from worries and afflictions while we are still alive or death.
‘An Amitabha reciter’ who lives in this world has no other job.
As long as he is still living for a day, he will recite Namo Amitabha Buddha for that day.
This is known as ‘accumulating the merits of Amitabha recitation.’
This is not to waste the time away.
It does not mean that he is uncertain of his attainment of a rebirth that he has to accumulate the merits to attain a rebirth. No, this is not the case.
We recite Namo Amitabha Buddha because Amitabha recitation is our life.
That is why as long as we are still alive for today, we will recite Namo Amitabha Buddha for a day.
生則積念佛之功，死則往生淨土。
不論如何，此身若無憂惱，則死生皆無憂惱。
“念佛人” 活在世上沒有別的，活一天就念一天佛，
這叫「積念佛之功」，不荒廢時光。
並不是覺得往生不定，要積累功德往生，不是那個意思。
“念佛” 是我們的生命，所以活一天就念一天佛。
When we are death, we will arrive at the Pure Land.
It is fine if we can live until 120 years old and it is also fine if we will pass away tomorrow.
As long as we are still alive today, we recite Namo Amitabha Buddha for the day.
Anytime when we pass away, we will arrive at the Pure Land.
This is the ‘Amitabha reciter’ who is very calm at ease.
His mind is calm and stable, without any worries.
In this way, whether he is alive or death, he is always calm at ease.
As it is thus described, ‘To be free from worries and afflictions whether he is alive or death.’
When he is alive, he lives in the illumination of Amitabha Buddha’s lights.
When he dies, he ‘attains a rebirth in the Pure Land and is born from transformation in a lotus.’
Namo Amitabha Buddha
死了就往生淨土。
活120歲也可以，明天死了也行。
只要活一天，就念佛一天，隨時死隨時到達淨土。
這就是非常瀟灑自在的 “念佛人”，內心有安穩，沒有憂惱。
這樣，不管是死還是活，都能安穩自在地過日子。
所謂：
「死生皆無憂惱」 ，活著是活在阿彌陀佛 “光明攝取” 當中，死了就 “往生淨土，蓮花化生”。
南無阿彌陀佛！
A comment by oridharma: We Amitabha reciters are most blessed because we are protected by Amitabha Buddha and all the Buddhas. Most grateful to Namo Amitabha Buddha
我们念佛人是非常有幸福的，因为我们得到阿弥陀佛和诸佛的护念。感恩南无阿弥陀佛
7
By relying on the Buddha’s power, I will surely attain a rebirth.
The water and fire are put into extinction not relying on self-effort.
Sincerely, I have faith in the Buddha, happily I recite Namo Amitabha Buddha continually.
I am sure Amitabha Buddha will not let us down.
By Great Master Shandao on the teaching of the white path between the two rivers.
信仗佛力必往生，不靠自力灭水火，至心信乐直直念，弥陀不负念佛人–二河白道图
善导大师
‘A comment by oridharma: ‘The water and fire are put into extinction not relying on self-effort.’ It is Amitabha Buddha’s Name of merits and virtues which has the function to subdue our anger(fire), our greed(water.) Most grateful to Namo Amitabha Buddha
‘不靠自力灭水火’-阿阿弥陀佛佛号功德能消除我们的（贪欲心）水（嗔恨心）火
8
Accomplishing the path while alive 平生业成
We should understand we are already in the jewel palms of Amitabha Buddha even before our death bed.
This is known as ‘accomplishing the karma while alive.’
In this way, the greatly compassionate Amitabha Buddha would feel comforted.
So, now that you are taking refuge in the Buddha single-mindedly, you are instantly being held by Amitabha Buddha in your practice.’
You are already in his jewel hands.
‘Amitabha Buddha is the practice.’ Even though you are still alive here, your attainment of a rebirth is confirmed.
So, this is known as ‘gathering in without abandoning.’
You are reciting Namo Amitabha Buddha. It is impossible for Amitabha Buddha to wait for you for another thirty years before he comes at your death bed.
It will be too late. Is it necessary for him to stand there? He might as well sit down, or even lying down.
It would be unnecessary for him to come in the standing posture.
When Amitabha Buddha reveals the standing posture, it means instantly.
The moment you are reciting his Name, he is there immediately.
An extract from the Dharma teaching on the words of endorsement on the Primal Teachings of Contemplation Sutra-264 By Dharma Master Shi Jing Zong
我们要知道，不用等到临终的时候，
阿弥陀佛就已经把我们撮在他的宝掌之中了，
所谓“平生业成”，这样才能让佛的大悲心稍得安慰。
所以，现在你一心归命，当下就被阿弥陀佛“立撮即行”，
就已经放在他的宝掌当中了，“
‘阿弥陀佛’者，即是其行”。
你虽然还活在这里，但是已经往生决定了，所以叫“摄取不舍”。
你现在念佛，阿弥陀佛不可能等你三十年后临终了才来，那就来不及了，那还要站着吗？那就坐着、躺着呗，就不需要站立的姿态，站立的姿态就是表示立即、当下，马上就来。
——摘自 净宗法师《观经疏楷定记》第264讲
A comment by oridharma: When you recite Namo Amitabha Buddha, Amitabha Buddha is already standing before you instantly, even though you cannot see him. This is because the Buddha is in the Name. Most grateful to Namo Amitabha Buddha
当你称念南无阿弥陀佛时，当下，佛就站在你前面， 虽然你看不见他。因为名号既是佛。感恩南无阿弥陀佛
9
How to align our channel with Amitabha Buddha’s channel? by Dharma Master Shi Jing Zong
文 / 净宗法师
Amitabha Buddha is not far from here’阿弥陀佛去此不远
In fact, every man is a strong wireless transmitter.
Every one of us is the boss of the Telecommunication Company.
Every moment, every second we are emitting messages.
Every thought that arises in us will go around the Great universe.
Then, it will come back to us.
But we are defiled and impure.
The strength of mindfulness of the Buddha and Bodhisattvas is very great.
For example, Amitabha Buddha is emitting the immeasurable lights, kindness and compassion pervasively to the world every second, every moment, unceasingly.
When we recite Namo Amitabha Buddha we are in response to the Buddha and our paths intermingle.
So, the distance of the Buddha and Bodhisattvas with us is not measured by the space in between, or the distance between the body.
It is like the wireless transmitter which cover up the whole of the earth.
As long as the channels are aligned, we can receive messages clearly wherever we are.
But if the channels are not aligned, even if the transmitter is in the next room, we still cannot hear it.
The channels are not of the same frequency.
They are two different states of existence.
With the misalignment. They are not in the same dimension.
As it is said in the Contemplation Sutra,iIt is thus described, ‘Amitabha Buddha is not far from here’.
We are not far apart in space. It is the problem of dimension.
Once we recite Namo Amitabha Buddha, we are connected as we are in the same dimension as the Buddha.
When we recite Namo Amitabha Buddha, we are connected to the Buddha’s Mind Lights, the mind frequency.
So, how can we not attain a rebirth? If you do not recite Namo Amitabha Buddha, you fall down as you are not connected.
But once you recite Namo Amitabha Buddha, you are on the same level, same dimension, same state as the Buddha. This is the response when our paths intermingle.
How to align our channel with Amitabha Buddha’s channel?’ by Dharma Master Shi Jing Zong
其实，每一个人就是一个强大的无线电发射台，
我们每个人都是电信公司大老板，每一刻、每一秒都在向外散发出一种信息。
一个念头，这个念头都会围绕大宇宙，然后又回到我们身上来。
不过我们是染污的、不清净的。
诸佛菩萨在宇宙当中的念力大，
像阿弥陀佛，无时无刻不在把他的无量光、慈爱遍向世界传播。
所以，我们跟佛菩萨、善知识的远近，不在于空间距离，不在身体上。就像电台发无线电，是遍布整个地球的，只要频道对准，在天涯海角也能收得很清晰；如果频道对不准，即使在发射台的隔壁房间，仍然听不到，频道不一样嘛，是两个境界，错位了，不在一个维次当中。
我们跟阿弥陀佛，
如《观经》里所说“阿弥陀佛去此不远”，
并不是空间上隔得很远，而是维次问题。
只要一念佛，马上就接上了，你就跟佛一个维次，
念南无阿弥陀佛，
跟佛的心光、心律就交接上了，
怎么能不往生呢？
你不念佛，就落下来了，不能交集。
只要一念佛，马上就是一个层面、
一个维度、一个境界，就感应道交。
【如何对准阿弥陀佛的频道 】
文 / 净宗法师
A comment by oridharma: When we recite Namo Amitabha Buddha we are in response to the Buddha and our paths intermingle. What are the advantages when our paths intermingle? We will receive the protections, the blessings from the Buddha. Most grateful to Namo Amitabha Buddha
如果我们念南无阿弥陀佛，就跟他对应上了，就感应道交。当我们与佛感应道交，我们则得到佛的护念与加持。感恩南无阿弥陀佛
10
Dharma Master Shi Jing Zong answer the question: What is the great issue of births and deaths? How to solve it? 净宗法师答问【 什么是生死大事？该如何解决？】
Question: In Buddhism, the great issue of births and deaths is often discussed. Ultimately, what is meant by the ‘great issue of births and deaths?’
Answer: In the worldly realm many things happen every day. Because of a lack in wisdom, we often treat the minor issues as great issue.
In the Sutra of Immeasurable Lifespan, it is thus stated, ‘But the worldly people, the mundane lots are always fighting over unimportant issues.
In the terribly evil and suffering circumstances they plan and work diligently for self -benefits.’
They thought these are the important matters in life. For example, giving births to children, taking examination, a job, a successful career, bringing fame and shine to the ancestors. This is the mindset of commoners.
For the great entrepreneur, the Politian, the diplomatist, the scientist, they say the great issue is about the earth pollution, environmental pollution.
Some say that the earth might be destroyed soon. So, they develop the space project, planning to immigrate to other planets. To them, this is a great issue.
Presently, the development of AI is considered the great issue.
But all the great issues are incomparable to the importance of life itself such as the genuine appearance of life, the essence of life and the perfection of life.
So, if the mystery of births and deaths cannot be resolves, whatever that we do will be like a dream, an illusion. Even if we were to strike a lottery, to lose our money, they are simply meaningless when we wake up.
So, ‘the great issue of births and deaths’ is the special title on life in the Buddha’s Door. This is to bring out the problem of life for all living beings to consider, to contemplate. Whatever great matter can there be, they always revolve around the issues of births and deaths. This is the root core foundation.
Any development, any worldly blessings and enjoyment are expanded based on this root core foundation, in general.
If the root-core is unstable, as it is taught in the Buddha Dharma, ‘Life is sufferings. All phenomena are impermanent’, it is the same as building a bungalow in the sand. It is very important to build a house. If the foundation is not strong, it will collapse, am I right?
Anyhow, all the world matters are unstable. They cannot be trusted.
But if we are able to take control over the essence of life, the basic meanings of life, that we are able to be in -charge of the principles, without hesitating, this is the greatest issue of life at its root core.
‘The great issue of births and deaths’ means to solve the inexhaustible transmigration of births and deaths.
This is indeed the great issue of sufferings.
This is the basic aim for us to be born as men because in the human realm, there is a way to resolve this problem.
Human beings are cleverer.
They can listen to the Dharma.
They lead a life of joy and sufferings.
If there is too much enjoyment, they become heedless. The heavenly beings are the heedless ones. They do not bother to practise the Dharma. Very few of them practise the Dharma.
If living beings are too afflicted, they will have no strength nor thoughts on cultivation. For instance, if they become the pigs and other animals, they will be very deluded. For the hungry ghosts, they only look for food the whole day. And in the hell, they suffer every second, every minute. Where to find the time to cultivate?
So, it is very difficult to practise the Dharma in the three evil paths, the heavenly path.
In the human path, there are many advantages, good points as humans possess the power of memory, a resolute mind and the power of creativity. Besides, they lead a life mixed with joy and sufferings.
So, in the human realm, the body of a man is the most important jewel vessel to practise the path.
If a man is able to release himself from the bondage of transmigration, the bondage of births and deaths in this life, he will be like Avalokiteshvara and be replete with the self -ease of perfect penetration. Is not this the accomplishment of the great issue of life?
How are we going to solve this great issue? By relying on ourselves, the people who still have to eat, drink, piss and shit, it is simply impossible to solve this problem.
Fortunately, we have the Pure Land Dharma Door, to recite Namo Amitabha Buddha exclusively. The practice will not affect our so -called important issues in life in this world. We can still live in the way as we are.
As long as you are genuine in mind to seek a rebirth in the Pure Land, you can recite Namo Amitabha Buddha in accord with your busy or relaxed schedule, from morning till night. Then, in the present lifetime, you will be protected by the bright illumination of Amitabha Buddha. At the death bed, the Buddha and Bodhisattvas will come to welcome you with the lotus. Once you have arrived at the Pure Land, you will transcend the transmigration of the triple realm and certified to the Unsurpassed Nirvana.
In the Buddha’s teaching, the Buddha not only points out to us that life is sufferings, that births and deaths is a great issue in life. The Buddha also teaches us the methods, the eighty-four thousand Dharma Doors to leave births and deaths.
Among these Dharma Doors, the easiest method, the most supreme Dharma Door is Amitabha recitation.
This Dharma Door not only can solve our great issue of births and deaths, it can help those who have affinity with us such as our parents, husband and wife, father and son, brothers and sisters, friends. We only need to tell them this very simple and easy Dharma Door, and everyone can solve the great matter of births and deaths.
This is truly a very good Dharma Door. In the six syllables Name, ‘Namo Amitabha Buddha’, you can accomplish the ultimate blessings in life and you can penetrate the ultimate and genuine principles of the Universe. Namo Amitabha Buddha!
问：佛教里经常说生死是大事，究竟什么叫“生死大事”？应该如何解决？
答：人世间每天都有许多事要发生，由于我们智慧浅短，往往就把鸡毛蒜皮的小事当作大事。
《无量寿经》就说「世人薄俗，共诤不急之事。于此剧恶极苦之中，勤身营务，以自给济。」 都以为这些是人生大事，比如生儿育女、考学、工作、事业成就、光宗耀祖，这是指一般老百姓。
一些大企业家、政治家、外交家、科学家，认为地球环境污染，这是大事；
地球将来可能会毁灭，现在我们发展太空，搞移民计划，这是大事；
现在人工智能发展，这是大事。
但是，所有的大事都不如生命本身更重要，诸如生命的真相、生命的本质、生命的圆满。
所以，生死的谜题如果不解开，怎么做都是如梦如幻。在梦里，即使发了财、亏了本，一醒，都没有意思。
所以“生死事大”，这是佛门特别的命题，也是给一切众生提出的人生命题，就是不管什么大事，任何事总是在生死的循环圈里，这是根基。
任何的繁荣，任何世间的福乐，总是以这个为根基来开展。
如果这个根基不牢，佛法说“人生是苦，诸行无常”，像楼房建在沙滩上；建楼房很重要，如果根基没有打好，不就倒掉、塌掉了吗？
再怎样，
这个世间都是不牢靠的。
如果生命的本质、生命的根本意义掌握了，
不可动摇的真理掌握了，
那当然这是最根本的大事。
“生死大事” 是说要解决无穷无尽的生死轮回这样一个大苦恼的事情，
这才是投胎为人的根本目的。 因为在人道，你才有可能解决这个问题，
人比较聪明，能闻法，苦乐参半。如果太享乐，就会放逸，就像天人太放逸，他不会去修行佛法，很少。
如果太苦恼，就没有精力，没有心思，比如做猪或其他动物，就很愚痴；
做了饿鬼就整天找吃的，在地狱里分分秒秒受苦，哪有时间修行啊？
所以，在三恶道、天道都难以修行。而人道，有它的优点和长处，记忆力、意志力、造作力都非常强，另外，苦乐相间。
所以，在人间，人身是最重要的修道宝器。
如果在这一生当中，能够突破生死轮回的系缚，就像观世音菩萨一样，圆通自在，这人生大事不就完成了吗？
那么如何解决这件大事呢？
靠我们自己这一生，还要在这个世间吃喝拉撒，几乎不可能解决。
好在有净土法门，专念南无阿弥陀佛，既不影响在这个世间所谓的大事，你仍然去办。
你只要真心愿生净土，随忙随闲、早早晚晚念这句佛号，
那么现生得弥陀光明护佑，临终得佛菩萨持莲花来迎，
一旦到净土，永远超越三界轮回，证悟无上涅槃。
佛教不光指出人生是苦、生死事大，方法也有，有八万四千法门，
但在这当中最简易、最殊胜的，就是念佛法门。
这个法门不光能解决我们自身的生死大事，跟我们有缘的父母、夫妻、父子、兄弟、朋友，只要告诉他们，
这么简便、这么容易的法门，大家都可以解决生死大事，
这是多么好的一个法门。 人生究竟的幸福、宇宙究竟的真理，就在“南无阿弥陀佛”这六个字里。 南无阿弥陀佛！ – –
11
We are the inhabitants of the earth.
我們是地球人
We are the inhabitants of the earth. Half of the earth is shady while the other half is sunny. The shady half and the sunny half will exchange side from day till night. As such it is very certain every individual, and the groups which consist of the individuals will also be wholesome in half, evil in another half, good in half and bad in another half, half are sufferings and half are happy, half are men while half are woman, half are still living while another half are death. In this way, good and evil, sufferings and joy, births and deaths, man and woman keep on exchanging, without respite.
我們是地球人。地球一半陰，一半陽，陰陽互轉，日夜交替，決定了每一個個體的人，以及由個體所組成的人類群體，必然是善一半，惡一半；好一半，壞一半；苦一半，樂一半；男一半，女一半；生一半，死一半。善惡、苦樂、生死、男女互相轉換，從不停息。
The planet earth is the great environment we are living in. It is our mother, the mould which shapes the myriad living beings. The environment shapes the man. The children from the same mother cannot be much different in their features and temperament. As they come from the same mould, how can there be much difference?
Indeed, everyone is nearly the same. So, do not be arrogant, thinking that you are better than others. Do not feel unworthy in oneself, thinking that you are incomparable to others.
地球是我們共同生存的大環境，是我們共同的母親，是陶鑄萬靈的模型。
環境塑造人，一母所生的兄弟，形貌氣質還能相差多遠呢？一模所鑄造的物品又有多大差別呢？
其實大家都差不多，
不可高慢地認為我比別人優秀，
也不必卑劣地以為我差人家許多。
To be half mundane and half Buddha
Dharma Master Shi Jing Zong
一半凡夫一半佛–
释净宗法师
A comment by oridharma: Man is a mixture of good and evil. That is why in the Sutra of Immeasurable Lifespan the five paths are to be rescued to the Land of Serenity Bliss. Only in the World of Ultimate Bliss that supremely good men come together. In this Saha world, all the evil men dwell together, harming each other. Most grateful to Namo Amitabha Buddha.
人都是好坏参半。所以， 无量寿经中说佛是为了救度五道众生往生安乐国。极乐世界者，诸上善人聚会一处。娑婆世界则是诸恶恶人捆在一起，互相伤害。感恩南无阿弥陀佛
12
Tearfully looking forward for the return of the child who has gone astray -written by Dharma Master Shi Jing Zong
「哭盼遊子」
文/淨宗法師
We are Amitabha Buddha’s only son. He does not look at us differently. In fact, he is thinking more about us with love and kindness. Avalokiteshvara and Mahasthamaprapta Bodhisattvas have fully accomplished the merits and virtues. On the contrary, we are the heavily afflicted ones.
This is like the rich Elder who has an elder son at home. He is very talented, rich. Besides, he is good at his work, good at administration. He knows everything. The Elder has a younger son who has left to be a wanderer when he was small. Later, he has heard about him working to earn a living. But he does not manage to earn much. Besides, he is bullied by others and becomes a beggar.
What do you think? Which son is he thinking of all the time? He is thinking of his youngest son. He must look for him. He wants him to come home. The elder son is already at home!
Amitabha Buddha is at the Pure Land of Ultimate Bliss. In every thought he is thinking about us, the sons who are wandering in the Saha world. He is thinking of us, the sinful and suffering living beings. For ten Kalpas, he continually calls on us, ‘All living beings in the ten directions. Namo Amitabha Buddha. Do come home to our Pure Land. Do call my Name. This is the only way to get yourself saved!’
With a mind of great compassion, he told us this.
So, we must not let Amitabha Buddha wait for us any longer!
I am thinking about this: At the Pure Land the list on the registration is checked. On certain day, month and year, at the venue of Amitabha recitation Hall in the Jin Zhou district, the city of Da Lian, two hundred people have participated the Dharma assembly. But only199 of them turn up. One more is absent. What a waste it is. I only hope that that is not you.
In the poems, it is thus said, ‘If a living being is not rescued, the Buddha I will still be tearful the whole day.’
As long as one living being does not turn up in the Pure Land, I, Amitabha Buddha who is of Great Compassion will be tearful day and night. He is looking forward to the return of his son who has gone astray. Now, a few hundreds of us are here. If we do not go home to see Amitabha Buddha, Amitabha Buddha will be too sad.
Amitabha Buddha is so kind and compassionate. If we are still staying here to discuss playfully, with a question in our heart, ‘Really, can he be like that?’ My comment about you is you are too cruel, with no conscience. Even the kindness and compassion of the Buddha cannot touch you. I am wordless.
This is how our heart is working. On hearing about the sinful karmas, deviant views and knowledge, we feel very comfortable.
Instead, on hearing some earnest words, the repeated words to explain the proper practices and mixed practices to attain a rebirth in the Pure Land, that for the practitioners who are cultivating the exclusive Amitabha recitation, all of them can attain a rebirth.
Coming to this point, some people might even comment, ’Why is Amitabha Buddha such an autocrat?’
Amitabha Buddha is not autocrat. This is his kindness, his compassion.
For example, a house is on fire. It is very dangerous. All the doors are already burnt up. Only one door is open. Someone is calling, ‘Go through this door. Only this door is open.’ This is not being autocrat. This is known as kindness, compassion! Because the other doors are already closed down.
An extract from ‘Brief teachings from Jing Zong’
我們也是彌陀的獨子，阿彌陀佛沒有兩眼相看，甚至更加地慈愛我們，觀音、勢至已經一切具足了，反而我們是苦惱重重。
就好像有位大富長者，長子在家裏面又有能力、又有財富、又會工作、又會管理，什麼都會；長者還有一個小兒子，從小就出去流浪，後來聽說在外面打工，賺不到錢，又被人家欺負，變成了乞丐。
那你說這位大富長者心心念念掛念的是哪一個呢？他掛念的是他的小兒子。他一定要去找，要讓小兒子回家──大兒子已經在家了嘛！
阿彌陀佛在極樂淨土，心心念念掛念的是我們這些在娑婆流浪的遊子，掛念我們這樣罪苦的眾生，十劫以來，對我們發出了不斷的呼喚：
「十方眾生，南無阿彌陀佛，歸還我們的淨土，稱念我的名號，這是你唯一的得救之道！」
佛的悲心告訴我們這一點。
所以，我們不能讓阿彌陀佛再等待了！
我想我們到淨土去一點名，某年某月某日，在大連市金州區念佛堂，兩百位參加法座，只來了一百九十九位，還有一個沒來！那就很可惜了，那一位但願不是你。
有兩句詩是這樣說的：
若一眾生未得度，我佛終宵有淚痕。
如果有一個眾生沒有到淨土來，
我大悲的阿彌陀佛白天、晚上臉上都掛著淚珠，
他在哭盼他的遊子。
我們現在好幾百位在這裏，如果不去的話，那 讓彌陀太傷心了。
彌陀是這樣的慈悲，如果我們還在那裏作戲論，在心裏打一個問號：「會這樣嗎？」我說你這個人哪，真是狼心狗肺，真是沒有良心。佛的慈悲都感動不了你，那真是沒辦法了。
我們的心往往也是這樣子的，往往聽到造罪造業、邪知邪見的話，覺得很順耳。
我們反復懇切地說明了往生淨土有正行、有雜行, 正行專念彌陀名號，百即百生。
對這一點，或許有人有誤解：彌陀佛怎麼這麼獨斷！
這不是阿彌陀佛武斷，是阿彌陀佛的慈悲。
比如說這個房子著了火，很危險，所有的門都被烈火封起來了，只有一扇門能過，有人在門口招喚說:
‘從此門而過，只有這扇門可以過！’
這個不是叫獨斷哪，這個叫慈悲啊! 因為別的門都此路不通.
恭錄自《淨宗略講》
A comment by oridharma:
In the Dharma Flower Sutra, the World Honoured One told us an analogy of a rich Elder whose son had gone missing at a young age and became a beggar. The Elder could recognize him and sent his men to befriend the beggar. Gradually, the lost son was brought home. The rich Elder is Amitabha Buddha and his son refers to all the living beings who are yet to go home to the World of Ultimate Bliss. Let us recite Namo Amitabha Buddha sincerely to go home in this life. Do not let our father wait for us any longer. Most Grateful to Namo Amitabha Buddha
在法华经，世尊告诉我们一则大富长者的比喻。富长者的儿子从小就走失了。变成乞丐。长者认出他，派下人与儿子为友，慢慢引导他回家。富有长者是阿弥陀佛，我们是他走失的儿子。让我们好好念佛，今生就回家，不要让老爸久等了。感恩南无阿弥陀佛
13
From the Name of Amitabha Buddha, we refer to His 18th Vow, ‘if they cannot attain a rebirth, I will not certify to Proper Enlightenment.’ ‘If they cannot attain a rebirth’ is the manifestation body. ‘I will not certify to the Proper Enlightenment’ refers to Genuine Mark Body of Proper Enlightenment.
Of course, the Proper Enlightenment by itself is the genuine mark and also the body of manifestation. To explain it clearly, here are the two descriptions. May they be Amitabha Buddha or the Buddhas in the ten directions, they become Buddha for the sake of living beings. ‘Seeking the path to accomplish Buddhahood’ is the body of genuine mark. ‘To teach and transform living beings’ is the body of manifestation.
Since all the Buddhas are the body of genuine marks, the body of manifestation, what is the reason for us to recite only Namo Amitabha Buddha? From the angle of general Dharma Door, the manifestation body of all the Buddhas can only teach living beings with certain chosen root potentials. This means that it depends on the standard of your cultivation for the Buddha to bestow upon you the teachings, and the benefits you can obtain. Then, for the sake of mundane men such like us so that we can attain a rebirth in the Buddha reward Land, only Amitabha Buddha has revealed himself manifest in this phrase Namo Amitabha Buddha. Whether you are enlightened or not enlightened, whether you have left the homelife or remain as a layman, whether you are wise or deluded, whether you have cultivation or no cultivation, you can recite the Buddha’s Name as it can pervasively save all living beings. Here the word ‘body of manifestation’ is able to save living beings in the lowest position and also great Bodhisattvas as all are inclusive.
‘The body of genuine mark’ refers to the genuine wealth, the property. The body of manifestation is to be given to us. If we understand this, we will be at ease. Am I correct? As we are calm at ease, we are no longer frightened. We are able to fulfil all wishes and vows.
如果以阿弥陀佛的名号来讲，推到第十八愿“若不生者，不取正觉”，“若不生者”就是为物身；“不取正觉”，所取的正觉就是实相身。
当然，正觉本身既是实相身又是为物身，不过分为两句话来说，就比较清楚一些。
阿弥陀佛也好，十方诸佛也好，都是为众生成佛的。
“上求佛道”是实相身，
“下化众生”是为物身。
既然诸佛都是实相身、为物身，为什么我们一定要念阿弥陀佛的名号呢？以通途法门来讲，诸佛的为物身，对众生的根机是有拈选的。就是说，你修行到什么程度，就会感得佛什么样的加持，得到什么样的利益。 而为了让我们
这样的凡夫众生能往生到佛的报土，唯有阿弥陀佛的为物身显示为这句名号。不管有悟、没有悟，出家、在家，有智慧、没智慧，能修行、不能修行，这句名号普遍救度一切众生。这里的“物”, 从下下品的众生到高级菩萨，都在涵盖范围之内。
“实相身”就是真实财产，“为物身”就是给我们的。如果知道这个，我们不就安心了？安心就破我们的恐惧，满我们一切愿望。
14
Let us take care of each other, help one another.
If we truly understand we are the sinful mundane men, that we are lacking in many ways, we will understand the other party. We are not the Sages. So, we should take pity on each other, helping one another. It is as though we are the beaten army, the defeated general in a warfare. You are limping on your left while I am limping to the right. We should help each other to walk on, walking towards the Pure Land together.
So, we must not bully each other, harming one another. We must care for each other. There is no point to complain, to grumble. Life is impermanent and it is over in a flick of time. Let us take care of oneself. If possible, we should take care of those around us.
互相照顾 彼此相扶
真正体会到自己是个罪业凡夫，有很多不足，就能体谅对方。
我们又不是圣人，所谓同病相怜，要彼此相扶。
就好比我们都是残兵败将，从战场下来，
你拄左拐，我拄右拐，走路你搀着我、我搀着你，共同向净土而去。
所以，我们不要互相欺负、互相损害，而要互相照顾。 抱怨、牢骚都没有意义。 人生无常，瞬间即逝，自己好好过；行有余力，照顾周围的人。
A comment by oridharma:
Living in this world, as long as we are still living today, we recite Namo Amitabha Buddha. If we can exhort one person to nianfo, we will try our best. Most grateful to Namo Amitabha Buddha
住此世间，能活一天，就念一天南无阿弥陀佛，有能力劝化一人念佛，就要尽一分力，感恩南无阿弥陀佛
15
Making an ill- considered decision by Dharma Master Shi Jing Zong
一念之差文| 净宗法师
We have obtained the rescue of Amitabha Buddha but we refuse to benefit others.
We do not care to study, to listen to the teaching diligently in order to propagate this Dharma Door so as to benefit the permanent dwelling.
We do not bring forth the mind to try our best to exhort and transform those who have affinities with us. We only relax and enjoy oneself.
On seeing the work, we quickly run away.
Is not this a form of corruption?
Amitabha Buddha’s Dharma wealth, Dharma benefits, Dharma merits and virtues rely on you to send out to those who have affinities with you. But you simply enjoy it all by yourself, without sharing. Or you just release a little from your fingers to others. This is truly corruptions.
Amitabha Buddha did not hold back anything from you. The more you give away, the more Amitabha Buddha will add on to you.
But as you do not care to bring forth the mind, the resource of the Dharma realm, the positive energy of the Dharma realm of the Buddhas, the Bodhisattvas which are meant to benefit living beings cannot be activated. They stay put in a dormant state. If we were to discuss the waste of resources, there is nothing more wasteful than this. It is intensely severe.
But once we have brought forth the mind to propagate the Dharma, all the resources, all the positive energy of the Dharma realm are activated instantly in order to benefit the living beings. They can be utilized and functioned fully for the benefits of all.
If we were to discuss the efficiency of resource utilization, there is nothing higher than this. Whether you have brought forth the mind or not, there is such a great difference. How can we refuse to bring forth the mind！
Do not argue this way, ‘It is up to me to bring forth the mind or not to bring forth the mind. It is a personal issue. I did not owe anyone anything.’
If you have not received the Dharma benefits of Amitabha Buddha, that is fine.
But if you have already received the Dharma benefits of Amitabha Buddha, yet you refuse to bring forth the mind to benefit others, you are in debt to Amitabha Buddha, in debt to all living beings.
Of course, Amitabha Buddha will never ask you to pay back, but you should realize this, that all living beings are crying out pitifully for help. Do you have the heart to hear their cries?
Let us take care of each other, help one another.
If we truly understand we are the sinful mundane men, that we are lacking in many ways, we will understand the other party. We are not the Sages. So, we should take pity on each other, helping one another. It is as though we are the beaten army, the defeated general in a warfare. You are limping on your left while I am limping to the right. We should help each other to walk on, walking towards the Pure Land together.
So, we must not bully each other, harming one another. We must care for each other. There is no point to complain, to grumble. Life is impermanent and it is over in a flick of time. Let us take care of oneself. If possible, we should take care of those around us.
一念之差文| 净宗法师
我们得到弥陀的救度，却不发心利他，不发心为弘扬法门勤闻修学、奉献常住，不发心尽一切可能劝化有缘，只顾自己享清福，见事躲一边，这是不是一种贪污呢？
弥陀的法财、法利、法功德，是指望通过你的手转送给一切有缘的，而今你却全盘扣下，独自享用，或只从指缝里流出一点点给人，这确实是贪污。
何况弥陀并不少你的，你给出的越多，弥陀加你的也越多。
因为不发心，诸佛菩萨利济众生的法界资源、法界正能量便不能被激活，而处于闲置休眠的状态。若论资源的浪费，再也没有比这更严重的浪费了。
一念发心，一切法界济度众生的资源能量立即被激活，
展开全体大用。
若论资源的利用效率，再也没有比这更高的了。
一念发心不发心，差别如此之大，我们又如何能不发心呢！
不要说“我发不发心只是我个人的事，并不欠人家的”。”
如果没有得到弥陀救度的法益也就罢了，得了弥陀救度的法益却不发心，即是欠了弥陀的，欠了一切众生的。虽然弥陀永远不会向我们催还，我们却要自觉并聆听众生的哀嚎。
互相照顾 彼此相扶
真正体会到自己是个罪业凡夫，有很多不足，就能体谅对方。
我们又不是圣人，所谓同病相怜，要彼此相扶。
就好比我们都是残兵败将，从战场下来，
你拄左拐，我拄右拐，走路你搀着我、我搀着你，共同向净土而去。
所以，我们不要互相欺负、互相损害，而要互相照顾。 抱怨、牢骚都没有意义。 人生无常，瞬间即逝，自己好好过；行有余力，照顾周围的人。
A comment by oridharma:
As long as we could bring forth the mind to benefit others beside reciting Namo Amitabha Buddha diligently, Amitabha Buddha will surely arrange the job which is suitable for us to benefit people. Those with affinities with us will also come forth naturally. Most grateful to Namo Amitabha Buddha
只要我们肯发心利益他人，自己也好好称念佛名，阿弥陀佛则会安排适合你的工作，和你有缘的人都自然会出现了。感恩南无阿弥陀佛。
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恭錄自淨土宗官網 =淨宗法師《愛的道路》
Amitabha recitation resembles basking oneself in the sun. In every recitation we receive the warmth of kindness and compassion from the Buddha.
The sun-lights shine on my arms. We can say this, ‘The sun is in the sky. The sun pervades the whole of the empty space. The sun lights shine on my arms.’
In the same way, we can say, ‘Amitabha Buddha is in the West. Amitabha Buddha pervades the ten directions. Amitabha Buddha is in my one recitation.’
Talking about the sun in the sky is correct. But it shines on my arms. It is so close to me, touching my skin. I can feel the warmth.
Of course, Amitabha Buddha is in the west. But he is also actively existing in our recitation. When we look at him, listening to the recitation, reciting his name, he is so close to us.
If we cannot feel the warmth of the sun, then the sun in the sky is not much difference from the immeasurable stars in the sky. We cannot feel the existence of the sun.
Amitabha Buddha is different from other Buddhas as he lives in his Name.
The Buddha’s Name is the Buddha himself.
In this way, he is living around us.
He is involved in every circumstance in our turbid life, penetrating every cell, every thought.
In this way, he is able to rescue us.
Only then, we can bring forth the genuine refuge in Him.
Only then, we can obtain genuine benefits.
When we recite his Name, we feel the Dharma Bliss of being so close to our mother.
We are comforted.
Only then, we enjoy Amitabha recitation as we are living together with the Buddha.
For the living beings on the earth, no matter how we can understand the sun, recognize it, investigate it, describe it, they are still incomparable to this ‘my arms are basking in the warmth of the sun’ when we feel it directly, so close, so real.
The Buddha’s sun emits the illumination, with his wisdom lights pervade everywhere.
The mundane men might investigate him, describe him, talk about him but all these are incomparable to the recitation of Namo Amitabha Buddha once, whence the Buddha’s lights will shine directly into our mind ground. It resembles the sun which is shining on our skin, so close and so warm.
An extract from the official site of Pure Land Sect by Dharma Master Shi Jing Zong- The Pathway of Love
【念佛，如同曬太陽，念念得到佛的慈悲温暖】
太陽曬到臂膀上，我們可以說：「太陽在天上，太陽遍虛空，太陽曬到我的臂膀上。」
同理，我們可以說：「彌陀在西方，彌陀盡十方，彌陀在我稱念的這一句名號中。」
說太陽在天上固然不錯，但太陽曬到臂膀上是多麼親切，緊貼皮膚，溫暖。
阿彌陀佛固然在西方，但他活動在我們稱念的名號中，當眼見、耳聞、口稱時，他是那樣切近我們。
假如沒有太陽曬到臂膀上的感覺，那麼太陽在天上，和無數的恆星在天上也就沒有差別，我們感受不到太陽的存在。
阿彌陀佛區別於一切諸佛的，在於他活在名號中，名號是佛的本身。這樣他才活在我們的周圍，浸佈在我們生活的點點滴滴中，滲透著我們濁世生命的每一個細胞、念頭。
這樣，他才救得了我們，我們也才能發起真實皈依，得到真實的受用，稱名才會有母子依偎的法喜、安慰，才喜歡念佛，與佛同在。
對於地球上的生物來說，對太陽再怎樣了解、認識、研究、描述，都不如「太陽曬到臂膀上」這般的直接、親切、真實。
佛日舒輝，慧光普照。凡夫如何地研究、形容、講述，都不如口念一句南無阿彌陀佛，讓佛光直接照到我們的心地，猶如陽光曬到肌膚一般，那樣親切、受用。
A comment by oridharma:
Amitabha reciters who feel the warmth, the care and love of Amitabha Buddha will naturally recite His Name unceasingly. Most grateful to Namo Amitabha Buddha念佛人感受到阿弥陀佛的爱与顾念自然会时时称念佛名。感恩南无阿弥陀佛
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Our life becomes precious because of Amitabha recitation 生命因念佛而尊贵
Exhorting others to recite Namo Amitabha Buddha. Where do we have the time to get angry?-by Dharma Master Shi Jing Zong
勸念佛，哪來時間發脾氣？
文：淨宗法師
Our energy is depleted while we are getting Angry.
See for yourself, our eyes are getting blur, with greyish hair.
We only have so little energy and yet we want to spend some on our afflictions.
Is it necessary?
You should spend your energy on how to repay the kindness of the Buddha, how to exhort more people to recite Namo Amitabha Buddha.
I remember once Venerable Master has told us,
‘When you go out, be aware of keeping warmth. Do not get cold. You must remember to keep yourself safe. You should know this, the life of an Amitabha reciter is accomplished when Amitabha Buddha had used up five Kalpas to think and plan to benefit us.
He had cultivated throughout the immeasurable unending Kalpas in exchange of our life as the Amitabha reciters.
The life of Amitabha reciters is very precious.
We must not waste it away. We should use it to benefit living beings.’
The words of the Master are so touching!
Our life is originally very inferior.
But now it is not the same.
It is in exchange with the six syllables words!
Then, why are we still making use of our precious life to argue with people, to get afflicted?
What face do we have to see Amitabha Buddha?
Use your honourable life to fight with others, to get angry with oneself, to get afflicted, you are truly very wasteful!
Our life should be used to do something more valuable, that is to have faith in the Buddha and to teach others to have faith in the Buddha.
We are the mundane men and we also have temper. We cannot avoid getting afflicted. But we should also know that our life is very honourable. We should make use of it to do something more beneficial.
發脾氣也是要消耗能量的。
你看我們眼也花了，頭髮也白了，就這麼一點小能量，你還要分配一點給煩惱，用得著嗎？你要分配給怎樣報佛恩，怎樣勸更多人念佛。
我記得有次上人講：
出門呢，要注意保暖，不要感冒，
要注意安全。
要知道，念佛人的生命，
是阿彌陀佛五劫思惟兆載修行換來的。
我們念佛人的生命是非常寶貴的，
不能隨便毀損，
要拿來做利益眾生的事情。
這聽了多感動人啊！我們這個小命本來就是這麼賤的，但現在不一樣了，是南無阿彌陀佛六個字換來的！
我們這麼寶貴的生命拿去跟人家吵嘴，跟人鬧煩惱，有何臉面見阿彌陀佛？這麼尊貴的生命跟別人吵嘴，跟自己動氣，生煩惱，你這個浪費有多大啊！
生命要用在有價值的事情上，那就是自信教人信。
我們是凡夫，我們有習氣，我們難免煩惱，但是我們要知道我們的生命是尊貴的，我們要用它做有價值有意義的事情。
A comment by oridharma:
Our life as a mundane is so inferior, so low. But as we choose to become Amitabha reciter, it becomes so precious. An honourable man is replete with a mind of compassion, not a mind of anger. Most thankful to Namo Amitabha Buddha.
我們這個小命本來就是這麼卑微的，但是因为有了南无阿弥陀佛，它变为尊贵。尊贵的人只有悲悯心，没有嗔心。感恩南无阿弥陀佛
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I am lazy to open my mouth
To be misunderstood by others, to misunderstand others, this is very normal. We cannot even understand ourselves, how are we going to understand others?
Actually, there is no misunderstanding. As everyone is living in his own world, that is his outlook, his understanding. What is there for you to get involved? It is you who think someone is interfering you that a misunderstanding arises, that you need to give an explanation. This type of attitude is showing power, trying to control the freedom of speech. A man has the right to misunderstand. That is the voice of his mind. He has the freedom to voice his thoughts.
Provided someone has asked for evidence. Otherwise, whatever misunderstanding that concerns ‘me’ will not be answered. The whole world is in confusion. The mind of man is already in chaos. When silence is maintained, it is more peaceful. This is a form of harmony in our society. It is good to shut up!
懶得開口
被人誤解、誤解別人，很正常。
我們連自己都不理解，又如何能理解他人。
但說到底也沒有所謂的誤解，每個人都活在自己的世界裡，那就是他的看法，他的認識，與你何干！只有強行地認為別人干涉到我，才有所謂的誤解，才要去說明。然而這是強權，壓制言論自由。人有「誤解」的權力，那是他的心靈之聲，他有權自由表達。除非有人求證，否則一切關於「我」的「誤解」，我都會默而處之。天下夠紛擾的了，人心夠不寧的了，少一個聲音，多一份安靜，也算是和諧社會。懶得開口，真好啊！
An extract from ‘To be half mundane and half Buddha
By Dharma Master Shi Jing Zong
一半凡夫一半佛–
释净宗法师
A comment by oridharma:
Every man is different in body, views and background. If they do not recite Namo Amitabha Buddha with the same mind, how are they going to communicate? That is why the world is in such a mess. Even lotus friends of the same Dharma Door but with different explanation from other sects cannot come together as they think they are the proper ones. Most grateful to Namo Amitabha Buddha
每一个人都不同，身体不同，想法不同，生活背景不同，如果不称念佛号， 同一心念，要如何沟通呢？所以才有娑婆的乱象。连同一法门不同解的莲友都自以为是了，各走各路， 很少回心想一想的。感恩南无阿弥陀佛。
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The many advantages of Amitabha recitation by Dharma Master Shi Jing Zong
念佛好處多多
文｜淨宗法師
Reciting Namo Amitabha Buddha enables us to eradicate our sinful hindrances, to become less afflicted. Everyone should try this out. Generally speaking, we must spend more times to recite Namo Amitabha Buddha, to listen to the Dharma. If we recite lots of Namo Amitabha Buddha, our mind will gradually be softened and subdued. Our karmic hindrances become lesser. As we are reciting Namo Amitabha Buddha, we are breathing together with the Buddha, we will surely be kind and soft hearted. Our karmic hindrances will gradually become extinct.
What is the reason for us to have karmic hindrances?
1. This is because we have committed the sinful karma in the past.
2. Presently we are hard in mind nature, very stubborn, not yielding nor gentle.
We always try to put on a fight. Our mind nature is not subdued.
The past karmic offences had been committed. We cannot do anything about them.
But if we are soft and gentle now, with a subdued mind, our karmic hindrances will swiftly be eradicated.
This is the effect which we can achieve in Amitabha recitation.
‘We will leave in peace’- This is very important.
Even though ‘the attainment of a rebirth relies totally on whether we have faith and vows or not’. If the faith and vows are firm, we will surely attain a rebirth.
But if we recite Namo Amitabha Buddha and every day we are still very afflicted, with many false thoughts, getting involved in too many worldly affairs, we will be unable to leave in peace.
If we desire to leave in peace, we must let go of the worldly affairs while we are still living here, not to be too concerned over them.
We can have them or without them, in accord with the conditions. Then, we concentrate more on Amitabha recitation. For us, our priority in life is Amitabha recitation.
Respectfully extracted from ‘the Explanation of Amitabha Sutra in accord with the Pure Land Sect.’
多念佛能够滅罪障，少煩惱，這個大家可以試試。總之，我們要多念佛，多聞法。多念佛，心地會越來越調柔，業障會越來越少。因爲念佛了，跟佛同呼吸，跟佛一樣的慈柔善軟，業障自然就消除了。
我們爲什麽會有業障？一是我們過去的罪業所感，二是我們現在的心性堅硬、堅固，不柔順，抗拒，不調伏。過去的罪業已經造了，我們沒有辦法，但如果現在我們心地柔順、調伏，那業障很快就消除了。念佛就可以達到這樣的效果。
“走時自在”, 那更是需要的。雖然 “往生與否，全憑信願之有無”，信願堅定，肯定可以往生，但如果念了佛，每天煩惱還很多，妄想很重，世間的事情盤算太多，走的時候就不會那麽自在；
如果希望走的時候很自在，平時對世間的事情就要看開一些，放淡一些，有也可，沒有也可，一切隨順，然後多念佛，以念佛爲根本行持。
恭錄自《阿彌陀經歸宗解》
A comment by oridharma:
Every one of us wishes to have a peaceful and happy life. This can only be achieved when our karmic hindrances are put into extinction. Amitabha recitation enables us to achieve this, a happy and peaceful life in this lifespan, the attainment of a rebirth in the Pure Land of Amitabha Buddha when we pass away. Most grateful to Namo Amitabha Buddha每一个人都希望活得平安， 快乐。只有把业障消除才能实现。称念南无阿弥陀佛让我们今生能平安快乐的活着，死后可以往生阿弥陀佛的净土。 感恩南无阿弥陀佛。
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For those people whose mind are on the path, who do not understand the Dharma Door of Amitabha recitation, they can only hope for the ‘future affinities after many lives’, waiting for Maitreya Buddha to descend from the heaven to accomplish Buddhahood.
This will take billions of years.
They are considered the good cultivators already.
Actually, if they truly understand the aim of the Pure Land Dharma Door, in this life they can accomplish Buddhahood.
Those whose mind are not on the Path have their mind on fame and fortune only. This is truly a pitiful matter.
An extract of the Dharma Teachings by Dharma Master Shi Jing Zong – lesson 54 on the questions and answers on the teachings of Great Master Honen
有道心的人不了解念佛法门，
只能期待‘远生之缘’，等多少亿年之后，
弥勒佛下生的时候。
这还算好的，有道心的。
其实了解净土法门的旨趣，当生即可往生成佛。
没有道心的人完全都在搞名利之事，这是一件非常悲哀的事。
摘自法然上人问答第54课 净宗法师开示
A comment by oridharma:
‘’This is truly a pitiful matter”: In this short and impermanent life, we should use it to freed ourselves from sufferings of transmigration. We are here not to enjoy life. After all our blessings are utilized, we fall into the woeful states of existence. But many people do not realize this. They are still having a good time here, travelling around, eating here and there. They are very satisfied with their way of life. Most grateful to Namo Amitabha Buddha
‘非常悲哀的事’ -这一个短暂无常的身命，是要用来救自己出苦, 出轮回的，不是来享乐的。福报用完就堕落了，但是很多人都不知道，还在世间玩乐，走走吃吃，觉得很满意。感恩南无阿弥陀佛。
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Of course, while we are doing other things, we forgot to recite Namo Amitabha Buddha. While we are sleeping, we cannot recite. This is not a problem because we will recite once we remember it and we will bring forth the mind again to recite Namo Amitabha Buddha, Namo Amitabha Buddha…’ This is known as ‘reciting continually’, ‘reciting without abandoning’. This is also known as ‘even if they only recite once’, ‘even if they only recite ten times.’
當然，
我們幹別的工作，忘記了，睡覺睡著了，念不了，另當別論。
只要我們想起來，一旦提起念頭，
就是「南無阿彌陀佛，南無阿彌陀佛……」
這就叫作「念念相續」「念念不捨」，
也叫作「乃至一念」「乃至十念」。
A comment by oridharma:
For those who are busy with their study, their job, they can practise Amitabha recitation in this simple way. In the morning, when we wake up, we recite 10 times Namo Amitabha Buddha after washing up. This is repeated for the night time before going to bed. We take three meals a day. Before and after each meal we recite ten times also. This is also known as reciting continually to seek a rebirth. Most grateful to Namo Amitabha Buddha
忙碌的念佛人可以用这种方式称念佛号。早上起身，清洗完毕，念佛十声，晚上，睡前十声，三餐前，后 也各念十声。这样也是‘念念相續’求生净土。感恩南无阿弥陀佛
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In the ‘Verses of praise on Dharma Work’ it is thus stated:
Sins, blessings and the timespan of practice are not asked. We should recite wholehearted without any doubts in every recitation.
《法事讚》說：
無問罪福時多少，心心念佛莫生疑。
Most people harbour this view, that we must cultivate the blessings and recite the Buddha’s Name to attain a rebirth. The offender who has committed the sins might not be able to attain a rebirth even if he recites Namo Amitabha Buddha. This is to fall into the view ‘on sins and blessings.’
Great Master Shandao told us, ‘All these are not asked. You just pay attention to your recitation of Namo Amitabha Buddha. Do not harbour any doubts.’
From his teaching, we are able to detach ourselves from the views of good and evil, rights and wrongs, to direct our mind to Amitabha recitation. This is known as directing our mind in one direction to recite exclusively. Once we talk about sins and blessings, our mind will fall into two sides. This is no longer one direction. So, with our sins, we can recite Namo Amitabha Buddha. With our blessings, we can recite Namo Amitabha Buddha. All can attain a rebirth by reciting Namo Amitabha Buddha.
一般的觀點，都認為必須修福念佛才能往生，造罪人雖念佛怕不能往生：這就落在「問罪福」當中。
善導大師告訴我們：不問這些，只管心心念念，念阿彌陀佛，不要懷疑。
這讓我們跳出善惡是非的觀念，直接歸於念佛，
這就是一向專念。
問罪福，心就落於兩邊，就不是一向。
罪也念佛，福也念佛，念佛皆往生。
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