[6] Sixth Essay On Practices’ Dharma Door: When Śākyamuni Buddha Was In The World… 修持法门六:释迦佛在世时…

[6] Sixth [Essay On] Practices’ Dharma Door

[When Śākya(muni) Buddha (Was) In (The) World…]

(释迦佛亲以此圣号教二老人,无可疑者。若人至心持念及诵往生真言,解冤延寿,得大福报,证无生忍,居不退地。 岂不伟欤!吕元益谨劝。)

([That] Śākya[muni] Buddha personally with this sacred name taught two old people, [is] without that [for] doubt. If people [with the] sincere mind uphold mindfulness and reciting [of the] Rebirth Mantra, [they will] dissolve grievances, extend life, attain great blessed rewards, realise Non-Arising [Of Dharmas’] Forbearance, [and] abide [on] non-retrogression’s ground. How [can this] not [be] great! [By] Lǚ Yuányì sincerely exhorted.)


When Śākya[muni] Buddha [was] in [the] world (The ancient [printing] board [at] this place produced śarīra), [there] was [an] old man [and] old woman, [who] used grains [in] a dipper [for] recording [their] number [of] recitation [of] ‘Āmítuófó’ [i.e. Amitā(bha) Buddha’s (name)], aspiring [for] birth [in his] Western [Pure Land].


[The] Buddha said, ‘I have another method, [for] enabling you, [with] reciting [of the] Buddha’s name one time, attaining many numbers of grain.’ [He] then taught [them] with recitation [of] ‘Námó Xīfāng Jílèshìjiè Sānshíliùwàn Yì Yīshíyīwàn Jiǔqiān Wǔbǎi Tóngmíng Tónghào Āmítuófó’ [i.e. ‘Homage to (and) refuge for life (in the) Western Land (Of) Ultimate Bliss’ three hundred and sixty thousand (360,000) koṭis (of) one hundred and nineteen thousand five hundred (119,500) similarly named (and) similarly titled Amitā(bha) Buddha’. This is] from [the] Treasure King Treatise.

[Note 1: With one koṭi being ten million, the full number is ‘three trillion, six hundred billion, one hundred nineteen thousand and five hundred’ (3,600,000,119,500).]


[I] once with long grains calculated this, [with] one gè [having one] thousand [and] eight hundred grains, this number [is] then [the] number of two thousand dàns. [As the] Buddha with this taught [the] two old people, thus [with] these meritorious virtues [being] extremely great, [this] can [be] known.

[Note 2: One gè is one-tenth of one litre. With one dàn being one hundred litres, two thousand dàns is twenty thousand litres.]


If those foolish people [are] not able [to] recite, moreover [with] singular reciting, [this] also can [be done]. Teaching people [to] completely recite, [also] attains great blessed rewards.

[Note 3: As ‘Āmítuófó’ literally means ‘Immeasurable Buddha(s)’ (无量佛), his name already can represent all Buddhas collectively, in terms of the one Dharma Body (法身) (shared by all Buddhas), which encompasses innumerable Buddhas’ Reward Bodies (报身) and their innumerable Manifestation Bodies (化身). If reciting with this faithfully, the meritorious virtues will surely surpass that from mindfulness of 3,600,000,119,500 Buddha(s) ‘only’. When weak on the deathbed, it is much more practical to only recite Āmítuófó with utmost sincerity, with focused Aspiration (愿) to reach his Pure Land.]


Perhaps simultaneously reciting [the] Small Amitā[bha] Sūtra, or [the] Great Amitā[bha] Sūtra, or other Buddhist sūtras, then [with the] number [being] more [or] less, dedicating [with the] Aspiration [for] birth [in the] Western [Pure Land, this] all can [be done].

 《拔一切业障根本往生净土真言》:「南谟阿弥哆婆夜  哆他伽哆夜  哆地夜他  阿弥唎都婆毗  阿弥唎哆  悉耽婆毗  阿弥唎哆  毗迦兰帝  阿弥唎哆  毗迦兰哆  伽弥腻  伽伽那  枳多迦隶  娑婆诃」

[The] Mantra [For] Uprooting All Karmic Obstacles [And] Rebirth [In] Pure Land: ‘Námó Āmíduōpóyè Duōtāqiéduōyè. Duōdìyètā. Āmílìduō Pópí. Āmílìduō Xīdān Pópí. Āmílìduō Píjiālándì. Āmílìduō Píjiālánduō Qiémínì. Qiéqiénà Zhǐduō Jiālì. Sāpóhē.’


[The] mantra’s words, [are] originally not [the] Buddha land’s words. Then [with] those used [by] translators, people [are] mostly with its words difficult [to] know, then not reading [them]. When [the] Buddha first spoke [it, it was] only [with its] sounds. Now retaining its sounds, using words that [are] easy [to] know replacing them, not losing [the] original intention of [the] Buddha, [this is] without further need [for] doubt.


Also, [the] world[‘s version have] periods [in] lines [with] many differences, now using [the Great] Treasury [Of] Sūtras’ two located [sources, with] periods [in] lines [that are] one [and the] same, [this is] also without need [for] doubt.


[For] those reciting this mantra, [they are with] Amitā[bha] Buddha constantly abiding [above] their crowns, disabling enemies [from] doing [them] harm. [In their] present lives [with] peaceful tranquillity, [and at] life’s end, following [their] wishes [to be] reborn.


If fulfilling two hundred thousand times, then [with the] Bodhi [Mind] sprouting [to be] born. [If with] three hundred thousand times, not long facing [to] see Amitā[bha] Buddha.


[In the] Jìn [Dynasty], when Dharma Master Yuǎn recited this mantra, [there] was [a] godly person from [the] West coming, holding a silver-white throne, saying, ‘[The] Dharma Master, [when his] life [is] ending, will ride this [to be] reborn [in] Amitā[bha] Buddha’s land.’ All people heard within [the] sky, [that] like [the] playing [of] music, [and smelled] extraordinary fragrance, [that was present for] several days without rest.


Sòng [Dynasty’s] Wáng Rìxiū
Lóngshū’s Pure Land Text:
Fourth Scroll: Fifteen Essays [On] Practices’ Dharma Doors

Namo Amituofo : Translation by Shen Shi’an

Related Articles:

Previous Essays:

[4] Fourth, [5] Fifth Essay On Great Bodhisattvas’ (Practices Simultaneously With) Cultivation Of Pure Land’s Dharma Door

Next Essay:

[7] Seventh Essay On Practices’ Dharma Door: [The Buddha Asked Ānanda…]

Fifteen Essays:

Lóngshū’s Pure Land Text:
[4] Fourth Scroll: Fifteen Essays On Practices’ Dharma Doors

Please be mindful of your speech, Amituofo!

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