Translations

The Dharma Door Of Mindfulness Of Buddha, Is Like A Wish-Fulfilling Gem, Able To Offer Transcendental Deliverance Of Our Parents 念佛法门,如如意宝珠,能超度父母

念佛法门,如如意宝珠,能超度父母
[The] Dharma Door [Of] Mindfulness [Of] Buddha, [Is] Like [A] Wish-Fulfilling Gem, Able [To Offer] Transcendental Deliverance [Of Our] Parents

念佛法门,如如意宝珠,能随人意,雨一切宝。但能恳切至诚念佛,自然消除罪业,增长善根。超度先亡,俱生西方。何不可云仗佛慈力,往生西方?

[The] Dharma Door [Of] Mindfulness [Of] Buddha, [is] like [a] wish-fulfilling gem, able [to] accord [with] people’s wishes, [to] rain all treasures [i.e. that accord with the Dharma]. [If] only able [to be] earnest [with] utmost sincerity [in] reciting [the] Buddha[‘s name, this will] naturally eliminate transgressive karma, increase [and] grow good roots. [For] transcendental delivering [of those] first departed, [they can] together [be] born [in the] Western [Pure Land]. How can [this] not [be] said [to be] relying [on the] Buddha’s loving-kindness’ power, [to be] reborn [in the] Western [Pure Land]?

[Note 1: With sincere reciting of the Buddha’s ‘great name (Āmítuófó: 阿弥陀佛) of ten thousand meritorious virtues’ (万德洪名), there will be connecting to them, thus able to fulfil ‘ten thousand’ wishes. However, as there was sincere recitation, these wishes and their fruition will naturally accord with the Dharma. As the Buddha’s name is pure, those who align with it via sincere recitation will decrease evil karma and increase good karma. With clear guidance (开示) offered before reciting the Buddha’s name as a form of support-chanting (助念), the deceased can be guided to practise likewise, to connect to the Buddha’s blessings, for rebirth in his Pure Land. (Guidance text can be seen at https://purelanders.com/sign.)]

又问当如何修,能令父母往生西方,汝如此问,太不明理。念佛之人,每日早晚,尚须以己修持功德,回向四恩三有,并及法界一切众生。何况父母,而不能令往生西方?但须恭敬至诚之极。又须发普度一切众生之心。

Also asking how [you] should cultivate, [to be] able [to] lead [your] father [and] mother [to be] reborn [in the] Western [Pure Land], you like this asking, [is with] extreme non-understanding [of its] principles. Of people reciting [the] Buddha[‘s name], every day [in the] morning [and] night, [there] still must [be] with personally cultivated meritorious virtues, dedicated [to the] Four Kindnesses [of our parents, country, the Triple Gem and sentient beings, the] Three Existences [of the desire realm, form realm and formless realm], and also [the] Dharma realm’s all sentient beings. Furthermore, [dedicated to your] father [and] mother, [how can this] yet [be] not able [to] lead [them to be] reborn [in the] Western [Pure Land]? Only needing [the] ultimate [of] reverence [with] utmost sincerity, also needing [to] give rise [to the] mind of universally delivering all sentient beings.

[Note 2: If without offering of clear guidance before reciting the Buddha’s name, but with dedication of meritorious virtues (回向功德) that expresses true Faith (真信) and sincere Aspiration (切愿), this is likened to offering of guidance after. If this is a little late in urging sincere reciting of the Buddha’s name, it can still function as guidance before the next round of reciting the Buddha’s name. (Such a Dedication Verse can be seen at https://purelanders.com/2010/03/15/the-pureland-way-of-sharing-merits. A slightly more detailed process for aiding the deceased can be seen at https://purelanders.com/wake.) If practising and dedicating with the Bodhi Mind (i.e. Bodhicitta: 菩提心), to guide all beings to Pure Land, this will naturally encompass one’s parents, and create more meritorious virtues for all beings, as this expresses great compassion and generosity.]

凡一切有缘之人,皆以此法相劝。以自己修持之功德,及回向一切众生之功德,及劝人之功德,为父母回向。决定能令父母往生。然须真实力行,方可。若泛泛悠悠,非无利益,恐未必即能往生也。

Of people, all [who] have affinity, all [should be] with this Dharma [Door for] encouraging one another. With meritorious virtues of personal practices, and meritorious virtues of dedicating [to] all sentient beings, and meritorious virtues of encouraging people, for [your] father [and] mother dedicating. [This is] definitely able [to] lead [your] father [and] mother [to be] reborn [in Pure Land]. However, [there] must [be] true [and] energetic practice, then can [this be possible]. If drifting [and] leisurely, [this is] not without benefits, [but] fearing [that they] may not immediately [be] able [to be] reborn [in Pure Land].

[Note 3: As many people as possible, be they living or deceased, who were all once reborn as our fathers and mothers, should be encouraged to practise the Dharma Door Of Mindfulness Of Buddha, so as to reach Pure Land, for the swiftest progress towards Buddhahood. Even the practice of dedication of meritorious virtues creates more meritorious virtues that can be further dedicated, with dedication to all beings creating the most meritorious virtues. If practice is drifting and leisurely, it is not sincere, thus creating less (guidance and) meritorious virtues for benefiting others. Deceased ones guided and dedicated to, even if not reaching Pure Land immediately, can still have their suffering alleviated, with expediting of a better rebirth elsewhere, if they were reborn in a lower path.]

念佛须有真信切愿。须恭敬至诚。须摄耳谛听。须发普度众生之心。须戒杀护生。须吃素。须诸恶莫作,众善奉行。须时常自省,凡有不善心起,立即令其消灭。凡有善心,必须令其扩充。即力做不到,其心决不可不生。平时总以存好心,说好话,行好事,为治身治心之法。

Reciting [the] Buddha[‘s name] needs [to] have true Faith [and] sincere Aspiration. Needing reverence [with] utmost sincerity. Needing [to] gather [it in the] ears [with] attentive listening. Needing [to] give rise [to the] mind of universally delivering sentient beings. Needing [to] abstain [from] killing [and to] protect lives. Needing [to] eat [as] veg[etari]ans. [There] must [be with] all evils not done, [and] all good practised. [There] must often [be] self-reflection. [When] all having unwholesome intentions arise, immediately cause [them to be] eliminated. [Of] all having wholesome intentions, [there] must [be] causing [of] them [to] expand. Even [if with] efforts not [yet able to] do them, these intentions definitely cannot not arise. [In] ordinary times, invariably with maintaining [of] good minds, saying [of] good words, [and] doing [of] good deeds, as [the] methods of managing [the] body [and] managing [the] mind.

[Note 4: There should be sincere reciting of the Buddha’s name, with sincere listening to the Buddha’s name recited. To practise more completely, to not think, speak and do all evils, and to think, speak and do all good, there should be, for example, giving rise to the Bodhi Mind, upholding of the precepts, and non-consumption of animal products, (as they all arise from harming and killing). If yet to be able to practise the above fully, there should still be intentions to do so, to work towards being able to practise them, more and more fully, thus having spiritual progress to more fully benefit one and all.]

如是念佛,可为真佛弟子。决定可于此世界普度同伦,出离生死。何以故,以能实行,人自易于感化耳。否则便是假善人,假心行,便不能得真实利益。

Thus reciting [the] Buddha[‘s name, you] can be [a] true Buddha’s disciple. [You] can definitely in this world universally deliver similar peers, [to] depart [from the cycle of] birth [and] death. Why thus? With [those] able [to] truly practise [thus], people [will] naturally [and] easily be touched [and] transformed. Otherwise, [one] then is [a] false good person, [with a] false mind practising, then not able [to] attain true benefits.

[Note 5: In this way, the practice of ‘transcendental deliverance of sentient beings’ (超度众生), be they the living or the deceased, can be done by anyone, including laypersons. This is not necessarily because their spiritual practices or realisations are particularly great, but that their practices of (offering guidance), reciting the Buddha’s name (and dedication of meritorious virtues) are especially sincere, thus able to successfully urge sentient beings to also connect to the Buddha with similar practices, to be reborn in his Pure Land.]

净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
《复陈莲英女居士书》
(Reply Letter [To] Laywoman Chén Liányīng)

Namo Amituofo : Translation and notes by Shen Shi’an

Please be mindful of your speech, Amituofo!

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