《普贤菩萨十大愿》所启发之《至心念佛偈》
[15] ‘Verses [On] Mindfulness [Of] Buddha [With The] Sincere Mind’ As Inspired By ‘Universal Virtue Bodhisattva’s Ten Great Vows’
第一大愿偈
以至心念佛，
一阿弥陀佛，
无量佛法身，
行礼敬诸佛。
[1] Verse [On The] First Great Vow
With [the] sincere mind mindful [of] Buddha,
[with only] one Amitā[bha] Buddha [i.e. Āmítuófó],
[yet as] immeasurable Buddhas’ Dharma Body,
[this is to] practise ‘paying respects [to] all Buddhas’.
[Note 1: As practising ‘mindfulness of Buddha with the sincere mind’, even with only one Buddha in mind, is to connect to all other innumerable Buddhas in their universally common aspect of the singular Dharmakāya, to be mindful of Amitā(bha) Buddha is also to be mindful of all Buddhas collectively, thus paying respects to them. His core name ‘Amitā Buddha’ (阿弥陀佛) also means the ‘Immeasurable Buddha’ and all ‘Immeasurable Buddhas’ (无量佛).]
第二大愿偈
以至心念佛，
南无一佛陀，
称一赞诸佛，
行称赞如来。
[2] Verse [On The] Second Great Vow
With [the] sincere mind mindful [of] Buddha,
[as with] ‘Námó’ [of] one Buddha,
[is to] praise one, [and yet] praise all Buddhas,
[this is to] practise ‘praising [the] Thus Come [Ones]’.
[Note 2: As practising ‘mindfulness of Buddha with the sincere mind’, even with only one Buddha in mind, in terms of ‘Námó Āmítuófó’ (南无阿弥陀佛), is to connect to all other innumerable Buddhas in their universally common aspect of the singular Dharmakāya, to be mindful of Amitā(bha) Buddha is also to be mindful of all Buddhas collectively, thus praising the Thus Come Ones. His core name ‘Amitā Buddha’ (阿弥陀佛) also means the ‘Immeasurable Buddha’ and all ‘Immeasurable Buddhas’ (无量佛). If the attitude of homage and the intention of refuge are already present, mindfulness with ‘Námó’, which means ‘to pay homage to (礼敬) and take refuge for life in (皈命)’ can be omitted during practice.]
第三大愿偈
以至心念佛，
给予法布施，
即为最上施，
行广修供养。
[3] Verse [On The] Third Great Vow
With [the] sincere mind mindful [of] Buddha,
to [be] given [as a] Dharma gift,
[as it is] considered to be [the] most supreme giving,
[this is to] practise ‘extensive cultivating [of] making offerings’.
[Note 3: To give the Dharma is to offer the unsurpassable gift, to practise the ultimate generosity, as with the Dharma received and practised well, all are able to transcend birth and death, to attain liberation, which has the most lasting benefits. As practising ‘mindfulness of Buddha with the sincere mind’ is to offer the essence of the Dharma verbally, along with its immense meritorious virtues when dedicated, doing so is to extensively make great offerings to all, including the Buddhas, as nothing pleases them more than us practising the Dharma diligently, for guiding one another to Buddhahood. As the indestructible seed for eventual Buddhahood will be planted in the mind with Āmítuófó’s name heard even just once, thus is it a supreme gift for all.]
第四大愿偈
以至心念佛，
作广大功德，
忏除诸恶业，
行忏悔业障。
[4] Verse [On The] Fourth Great Vow
With [the] sincere mind mindful [of] Buddha,
creating vast [and] great meritorious virtues,
[for] repenting [and] eliminating all evil karma,
[this is to] practise ‘repenting [of] karmic obstacles’.
[Note 4: As practising ‘mindfulness of Buddha with the sincere mind’, which can include the repentful heart, creates immense meritorious virtues, they can help to dilute already ripening and upcoming effects of negative karma, as created individually and collectively, thus lessening and/or eliminating karmic obstacles.]
第五大愿偈
以至心念佛，
随喜而赞叹，
自他加功德，
行随喜功德。
[5] Verse [On The] Fifth Great Vow
With [the] sincere mind mindful [of] Buddha,
[having] rejoice and praise,
[with] self [and] others [creating] additional meritorious virtues,
[this is to] practise ‘accordingly [having] rejoice [of] meritorious virtues’.
[Note 5: To accordingly have rejoice when others create meritorious virtues via their body, speech and mind, is to praise them with our body, speech and mind, thus creating additional meritorious virtues personally. If others know this, they too can create additional meritorious virtues personally, with them rejoicing at our rejoicing. Such rejoice and praise can be expressed by oneself and others by ‘mindfulness of Buddha with the sincere mind’ joyfully, aloud and/or in the mind.]
第六大愿偈
以至心念佛，
自先修佛法，
请佛相续传，
行请转法轮。
[6] Verse [On The] Sixth Great Vow
With [the] sincere mind mindful [of] Buddha,
personally first cultivating [the] Buddhas’ Dharma,
[to] entreat [the] Buddhas [to] continually [and] successively transmit [it],
[this is to] practise ‘requesting turning [of the] Dharma wheel’.
[Note 6: As requesting the Buddhas to turn the Dharma wheel is to express the wish that they keep propagating the Dharma, taking priority to practise ‘mindfulness of Buddha with the sincere mind’, which is a central aspect of the Dharma that they propagate, is to do our part in propagating the Dharma that is treasured, to also turn the Dharma wheel, thus creating meritorious virtues, to karmically deserve further propagation of the Dharma. This also sets an excellent example for all others to emulate, who in turn set excellent examples for more to emulate, thus keeping the Dharma wheel turning for all, to continually and successively transmit the Dharma too.]
第七大愿偈
以至心念佛，
表最恭敬心，
愿佛法常住，
行请佛住世。
[7] Verse [On The] Seventh Great Vow
With [the] sincere mind mindful [of] Buddha,
expressing [the] most reverent mind,
wishing [the] Buddhas [and the] Dharma [to] constantly abide,
[this is to] practise ‘requesting Buddhas [to] abide [in the] world’.
[Note 7: As requesting the Buddhas to constantly abide is to hope that they manifest longer lives to further perpetuate the Dharma in the world, to practise ‘mindfulness of Buddha with the sincere mind’ expresses this wish respectfully, as it is to treasure and practise a core teaching of all Buddhas, thus creating meritorious virtues, to karmically deserve longer extending of the Dharma. Doing our part to perpetuate the Buddhas’ Dharma that we already know is the best way to request and actualise their perpetuation.]
第八大愿偈
以至心念佛，
佛伴身口意，
他力感佛性，
行常随佛学。
[8] Verse [On The] Eighth Great Vow
With [the] sincere mind mindful [of] Buddha,
[having the] Buddhas accompanying [our] body, speech [and] mind,
[with their] Other-power connecting [to our] Buddha-nature,
[this is to] practise ‘constantly following Buddhas [to] learn’.
[Note 8: Beyond just one Buddha, all Buddhas will mindfully protect those who are mindful of Amitā(bha) Buddha. When practising ‘mindfulness of Buddha with the sincere mind’ by reciting the Buddha’s name, all three karmas (三业) of body, speech and mind will be connected to the Buddhas, to create pure karma (净业), thus following them, physically, verbally and mentally. This also aligns us to our Buddha-nature with their blessings. To constantly practise in this way is to constantly follow the Buddhas and our Buddha-nature, to learn from them. This will be increasingly easier with diligent practice here, with it most easily perfected upon reaching Pure Land later.]
第九大愿偈
以至心念佛，
即悲智双运，
得善巧利他，
行恒顺众生。
[9] Verse [On The] Ninth Great Vow
With [the] sincere mind mindful [of] Buddha,
is [to have] compassion [and] wisdom both applied,
attaining skilful means [to] benefit others,
[this is to] practise ‘constantly complying [with] sentient beings’.
[Note 9: As practising ‘mindfulness of Buddha with the sincere mind’ is compassionate and wise for one and all, this helps our compassion and wisdom to grow too. It awakens greater compassion as it connects the Buddha’s blessings to our Buddha-nature, which has innate perfect compassion for all beings. It also cultivates greater wisdom as with the Buddha’s blessings, our Buddha-nature’s innate all-knowing wisdom will be further awakened. With compassion and wisdom naturally combined, inspired skilful means will easily arise for helping other beings, according to their needs and preferences, thus complying with them.]
第十大愿偈
以至心念佛，
以上诸功德，
愿众生往西，
行普皆回向。
[10] Verse [On The] Tenth Great Vow
With [the] sincere mind mindful [of] Buddha,
with all [the] above meritorious virtues,
wishing [all] sentient beings [to be] reborn [in the] Western [Pure Land],
[this is to] practise ‘universal dedicating’.
[Note 10: The ‘above meritorious virtues’ include those from practising the above nine great vows via various means, and/or from practising ‘mindfulness of Buddha with the sincere mind’. As there is universal dedication, ‘all sentient beings’ include oneself too. Even if only able to practise these Ten Great Vows via ‘mindfulness of Buddha with the sincere mind’ now, upon reaching Pure Land later, they will be easily fulfilled via all other means, with body, speech and mind, thus completing and perfecting their practices, for the swiftest attainment of Buddhahood. Universal dedication wishes all to practise this universal dedication too.]
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《普贤菩萨十大愿》所启发之《至心念佛偈》
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慈舟大师开示：念阿弥陀佛与普贤十大行愿
本人屡屡提出。说佛法犹如旃檀，片片皆香。举起一片之香，即是全体之香。曾讲过普贤行愿品，读诵普贤十大行愿品，就能往生极乐世界上品上生。所以十大行愿，就是整个旃檀。随拈一行一愿，就是片片皆香。阿弥陀佛是总相，普贤菩萨十大愿是别相。念普贤行愿品，即是念阿弥陀佛，念阿弥陀佛即具足十大行愿。何以念一句阿弥陀佛即具足十大愿呢？
在十大愿中，
一者、礼敬诸佛。南无阿弥陀佛，南无二字，即是皈依。既皈依，岂有不礼敬的吗？
二者、称赞如来。梵语阿弥陀佛，此云无量寿无量光。念阿弥陀佛时即是称赞佛无量寿，无量光。世间法都是有量的，岁数最大不过六七十岁。赞七十者曰古稀，叟又记得礼记赞人高寿，八十九十曰耄，百年曰期颐，到一百以外，就无赞词了。所以说世间人的寿是有量的，念阿弥陀佛，就是赞无量寿。又世间上让人占得好处，人必称赞曰：「占光，占光。」今念阿弥陀佛就是赞无量光，同时所占的光，也更广大了。
三者、广修供养。供养有法供、有财供。念南无阿弥陀佛时，赞佛无量寿无量光，就是「法供养」。又既以念佛为法供养，岂无一香一花为「财供养」吗？
四者、忏悔业障。五停心观中所提的多障众生念佛观，故知念佛即是忏悔业障。忏悔有三种：一者、取相忏，二者、作法忏，三者、无相忏。取相忏者，念佛感应道交，得见好相，罪即忏除。
然佛力加被有显加、有冥加，纵未见好相，安知非已得佛力冥加呢？作法忏者，犯戒须向大众僧求忏悔，以同名同号的佛很多。念一阿弥陀佛，即是向无量无数阿弥陀佛前求忏悔，亦通无相忏。法性无相，念法身佛即能忏罪。念佛不起妄想，即与诸佛法身相应，亦与己之法身相应。清净法身，一法不立，故契无相理，即得消灭罪障，故曰：「罪从心起将心忏，心若灭时罪亦亡；心亡罪灭两俱空，是则名为真忏悔。」无相忏即实相忏，实相无相，所以念一句阿弥陀佛能灭八十亿劫生死重罪。念佛即通三种忏悔。
五者、随喜功德。念佛法门，系释迦牟尼佛无问自说，称赞阿弥陀佛万德洪名，叫我们念阿弥陀佛，我们依教奉行念阿弥陀佛，岂不是随喜功德吗？
六者、请转法轮。念佛就是请佛说法，求见相好，求见光明，也就是请佛说法。佛法常住在世，有机则显，无机则隐。能念得感应道交，就得见佛，就能闻法。念佛时岂不是请转法轮吗？
七者、请佛住世。佛本无生灭，随众生心生而生，随众生心灭而灭，一念念佛一念生，念念念佛念念生，众生心若能依佛而生，佛即依众生心住。念佛岂不就是请佛住世吗？
八者、常随佛学。佛以因感果，菩萨道为因，成佛为果，一切佛皆以普贤行为因，故普贤行为诸佛普因。又十地菩萨皆不离念佛之因，而得成佛，念佛岂不是常随佛学吗？
九者、恒顺众生。常顺众生性，不顺众生相，我们念南无阿弥陀佛就是恒顺众生性，何以故？人人都具有自性弥陀，故自性弥陀者，即法身佛是也。同一无量寿，同一无量光，上至诸佛，下至蠕动含灵，皆具佛性，岂不念佛即是恒顺众生吗？
十者、普皆回向。普贤行愿品中说：「我此普贤殊胜行，无边胜福皆回向；普愿沉溺诸众生，速往无量光佛刹。」普贤行具足无量福德，故云殊胜。六道众生沉溺分段生死中，三乘圣人沉溺变易生死中，唯佛超登究竟彼岸，以殊胜行，普为众生回向，生佛净土。约事相说，无量光佛土，距娑婆世界十万亿佛土。然事不在理外，故曰：「处处总成华藏界，从教何处不毗卢。」虽说生西方净主，亦不出华藏世界实报庄严土，亦即是生自性中常寂光土。所谓「生则决定生，去则实不去。」
所以说念佛具足十大行愿。若能读普贤行愿品大乘经，又能念佛回向极乐世界，当然上品上生。若不认字，不能读诵大乘经典，专心念佛，不假多方便，亦决定往生。弥陀经云：「不可以少善根福德因缘，得生彼国。」又说：「执持名号，若一日乃至七日，一心不乱，即得往生极乐世界。」但是我们念佛时，要万缘放下，以清净心念十念，、不能往生。若心不清，一边念一边又打妄想，那么，想往生恐怕没有那样容易。所以念佛要口里念着，耳朵听着，心里记着，三业清净，字字分明的念，就会离苦得乐，决定生西。说多了打闲岔，我希望世界上的人，都一齐念佛吧！