Translations

How To Connect Family Members To Āmítuófó? 如何让家人与阿弥陀佛结缘?

[i] How To Guide Our Parents To Niànfó?
如何引导父母念佛?

‘然近年,及沪(hù)战,由念佛而获种种不可思议之感应事迹者甚多。何不曲为陈述,俾其因兹生信乎?

‘Certainly, [in] recent years, and [in the 1937] Battle [of] Shànghǎi, those [who] due [to] mindfulness [of] Buddha then obtaining achievements [of] all kinds of inconceivable connections [with] responses [are] extremely many. Why not thoroughly describe [them], so that they [can], because [of] this, give rise [to] Faith [in mindfulness of Buddha]?

Notes: [1] There will always be contemporary cases of connection to Āmítuófó (i.e. Amitā[bha] Buddha), just as there were many in ancient times – as long as there are sincere Niànfó practitioners (of mindfulness of Buddha).

[2] Although especially inspiring past classic cases should be shared, modern cases should be shared too, to remind others that many continue to benefit tremendously in various amazing ways from Niànfó practice, which is why they too should learn and practise it.

[3] Benefits from Niànfó range from attaining peace of mind, to lessening of obstacles, rescue from danger, healing, blissful departure and more.

[4] As the proof of the pudding is in the eating, sharing of successful Niànfó testimonies with the beneficial fruits of sincere Practice is able to swiftly interest and inspire more to also learn and practise Niànfó. Of course, the ones sharing should know how to explain the Dharma theory of how Niànfó Practice is able to give rise to these benefits, in case there is skepticism. Many recent testimonies with explanations can be seen at https://purelanders.com/category/testimonies, which should be shared with simplified words to suit listeners if needed. 

若明知此事,犹不生信,则只可向佛代彼忏悔宿业,而以己念佛功德,皆为回向,则或可有生信发愿之日矣。果能生信,修持净业,俾得往生净土,可谓大孝尊亲矣。’ – 净土宗十三祖印光大师《复慧龙居士书》

If [they already] “clearly” know these matters, yet not giving rise [to] Faith, then can [you] only, to [the] Buddha, on their behalf, repent [for their] past [negative] karma, and with your [own] meritorious virtues [from] mindfulness [of] Buddha, all for dedicating [to them]. Then perhaps can [there] be [the] day, [that they] give rise [to] Faith and Aspiration [to practise mindfulness of Buddha]. If [they are] able [to] give rise [to] Faith, [to] cultivate [and] uphold pure karma, so that [they can] attain rebirth [in] Pure Land, [this] can [be] called great filial piety [for your] honourable parents.’ – Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng (Reply Letter [To] Layperson Huìlóng)

Notes: [5] Those who already know ‘much’ about Niànfó and its benefits, yet remain skeptical or stubborn are those lacking in meritorious virtues and wisdom. Wisdom can only be shared by proper instruction to those who learn and reflect well. While wisdom cannot be dedicated, meritorious virtues (i.e. merits) can be dedicated, to facilitate growth of wisdom.

[6] Much meritorious virtues can be created by sincere repentance and Niànfó Practice, thereafter dedicated to the concerned – if they are unwilling to practise personally. Although true repentance and Niànfó Practice must be practised personally for direct personal benefits, karmic causes and effects can be intertwined in a collective way, especially when it comes to family members, with whom there is strong karmic affinity.

[7] Our personal suffering is often linked to the wilful ways of family members. As such, when we practise repentance to decrease our negative karma, and to increase our blessings, this can reduce our suffering, including that experienced through these family members. For family members to be less wilful, they must increase their meritorious virtues and wisdom. Also, if they have more meritorious virtues and wisdom, they will be less wilful.

[8] As mentioned in Note [5], only meritorious virtues can be dedicated. For example, you cannot transfer your wisdom to another to make the person just as wise as yourself. Meritorious virtues and wisdom are however interconnected. The meritorious good (positive; wholesome) karma from your cultivated virtues can be shared with others to relieve their experience and creation of suffering (for themselves and others). This will offer them more peace of mind, to easier give rise to personal wisdom, and to cultivate more meritorious virtues for themselves. Personal and collective negative karma are thus cleared together, with the suffering of family members reducing collectively when there is creation and dedication of meritorious virtues to one another.

[9] Although there was mention of dedicating all meritorious virtues to express utmost sincerity, it is a natural law that only one-seventh of self-created meritorious virtues can be dedicated, with six-sevenths retained for oneself. As all other sentient beings are also our parents in our many past lives, it is usual practice to dedicate to all beings first, which includes all past and present parents, before focusing on present parents (again for ‘focus’) if wished. Since all beings are past and present parents, the principles for transforming parents here apply to any other being too. As being able to guide our parents to Āmítuófó‘s Pure Land is to connect them to the swiftest path to Buddhahood, this is the greatest expression of filial piety.


[ii] How To Guide Our Children To Be Worthy Persons?
如何引导孩子成器?

‘汝侄之不知努力做人,乃从小失教所致。小时失教,大了便难成器。汝际遇如是,但当仰念汝父母,汝兄之故,勿生烦恼。认真念佛,求佛加被于彼,俾开知识,自可做好人矣。若自己生烦恼,则于彼无益,于汝之身,并教养侄之德,皆有损矣。

‘Your nephew’s not knowing of [the need to] strive hard [to] be [a good] person, [is] thus, from young, caused by lack [of] education. When young lacking education, growing up afterwards, [it is] then difficult [to] become [a] worthy person. You, [having] encountered thus, should only look up [to him, to be] mindful [of him to be like your] father [or] mother, your brother [or] sister, thus not giving rise [to] afflictions. Earnestly [be] mindful [of] Buddha, [to] seek [the] Buddha’s blessings for him, so that [he can be] open [to] knowledge, [to] personally [be] able [to] become [a] good person. If personally giving rise [to] afflictions, thus for him, [this is] without benefits. And for yourself, [your] educating [and] nurturing of [your] nephew’s virtues, [will] all be lost.

Notes: [10] The lack of education was due to lack of meritorious virtues, which led to lack of wisdom. See Note [8] for details for how meritorious virtues and wisdom are interconnected.

[11] To nurture the greatest compassion for other beings equanimously, all should be regarded as past loving parents or other close family members, whom we deeply care for, and are heavily indebted to.

[12] The principles of dedicating meritorious virtues after sincere Niànfó Practice in Notes [7], [8] and [9] are also applicable here.

[13] Sincere Practice should not give rise to afflictions, condemnation and grudges, especially expression of them with anger towards concerned ones, as this destroys meritorious virtues, while creating negative karma and straining relationships. This thus damages the efforts to benefit others and oneself. Sincere Practice improves the dynamics of personal attitude and interaction, which eventually touches and transforms the concerned.

汝果志诚念佛兼念观音,一心恳求加被于彼,诚之所至,金石为开,彼当渐渐转变为好人,不至长作浪子及废人耳。宜勿分别,作己子不才想,但求佛菩萨怜悯加被。此是唯一不二之转变妙法。’ – 净土宗十三祖印光大师《复崔益荣居士书二》

If you [are] sincerely mindful [of] Buddha, and mindful [of] Guānyīn Bodhisattva, wholeheartedly seeking blessings for him, then [with] sincerity that [is] utmost, [even] metal [and] stone [can] be [split] open, [and] he will gradually transform [to] become [a] good person, not going so far [as to] always be [a] wastrel and [a] useless person. [You] should not differentiate, [by] giving rise [to the] thought [that] “your” own child [has] no ability, only seeking the Buddha’s [and] Bodhisattva’s sympathetic blessings. This is [the] only one wonderful Dharma [method, with] no second [method for his] transformation.’ – Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng (Second Reply Letter [To] Layperson Cuī Yìróng)

Notes: [14] Mindfulness of Guānyīn Bodhisattva here is not a must as mindfulness of Āmítuófó already connects to all enlightened beings, including all Buddhas and Bodhisattvas. Guānyīn Bodhisattva was probably mentioned to remind the layperson to have compassion for her young nephew, as she represents compassion, though Āmítuófó has perfect compassion too. Guānyīn Bodhisattva’s name is also often associated more with living well, while Āmítuófó’s name more with dying well. That said, having a single lifelong Main Practice (正行) will do as life and death are connected, while death can arrive at any time.

[15] When we practise Niànfó and dedicate the meritorious virtues created sincerely, the first to transform for the better are ourselves, which in turn transforms how we relate to others for the better, which also in turn transforms how others relate to us for the better. With relationships transformed for the better, this is how both children and parents can both be guided to give rise to wisdom, to wish to sincerely learn and practise Niànfó, so as to all reach Āmítuófó’s Pure Land.

Namo Amituofo : Translation with notes by Shen Shi’an

相关文章
Related Articles:

Example of above principles working:
How Niànfó Improved Relationships With Our Children
https://purelanders.com/2017/08/19/how-nianfo-improved-relationships-with-our-children

改业偈
Verses On Changing Karma
https://purelanders.com/2020/12/01/verses-on-changing-karma

三念偈
Verses On Three Recitations
https://purelanders.com/2021/03/29/verses-on-three-recitations

福慧偈
Verses On Blessings And Wisdom
https://purelanders.com/2021/03/27/verses-on-blessings-and-wisdom

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