念佛超荐仪轨（中英文Bilingual）
總目錄
前言 点击
Preface 点击
01. 念佛超荐仪轨 点击
02. Rite of Transcendental Deliverance Through ‘Namo Amituofo’ Recitation 点击
03. 共修读诵法语（一） 点击
04. 共修读诵法语（二） 点击
05. 善导祖师法语 点击
06. 念佛法语 点击
07. 念佛现当二益 点击
08. 净土宗宗旨法语 点击
09. 净土宗特色法语 点击
10. 诸佛本怀 弥陀本愿 点击
11. 净土宗宗风 点击
12. Quotes from Pure Land Buddhism Core Sutras and Key Commentaries 点击
13. 念佛超荐之真实案例 点击
14. Eyewitness Account 点击
前言【回到目錄】
人生一世，举凡贫穷、疾病、中夭、灾难、恶缘、逆境，甚至一切是非成败、恩怨情仇等苦，究其根源，一言以蔽之：就是业深障重，福薄慧浅。
然而，一句“南无阿弥陀佛”，即是无量寿，亦是无量光。以无量寿的缘故，所以念佛之人能得增福延寿之果报；以无量光的原因，念佛之人能得消业开慧之利益。所谓：念佛一声，罪灭河沙，业消慧朗，障尽福崇。
因此，贫穷念佛，能逢贵人相扶，获得温饱。病人念佛，能够辅助医药，早日康复。若遇因果病、业障病，则医药绝无效果，唯有念佛。念佛则业消，业消则病愈；念佛则鬼退，鬼退则免难，何况念佛能化解冤鬼，度脱冤亲。
诸如水灾、火灾、空难、海难、车祸、盗贼、刀兵、瘟疫等天灾人祸，随时发生，难以逆料，令人不安；欲转祸为福，趋吉避凶，行住坐卧，触境逢缘，只要念佛，都能大事化小，小事化无，可保平安，脱离共业，免除灾难。
念佛方法最简，效果最快，功德最高，方便中的方便，直接中的直接，简单中的最简单，易行中的最易行，人人可行，人人可证。
凡求子嗣、延寿命、愈疾病、解灾难、取功名、安家宅、谋职业、益资财，甚至解冤释结、荐亲度亡，只管念佛，无不灵验；不但自己蒙福，亦使家人受惠。信佛念佛之人，即是大善根大福德，阿弥陀佛常住其顶，放大光明，日夜守护，诸佛护念，菩萨相随，天神拥卫，地祇恭敬，消灾免难，却病延年，逢凶化吉，遇难呈祥，消除业障，增长福慧，现世常得安稳利乐，临终往生极乐报土。
为此，新加坡 马来西亚 净土宗 特辑 ⸢念佛超荐仪轨⸥ 一书，凡是想要亲人作七、追思、消业解冤之有缘众皆可用此仪轨追荐。此仪轨任何人都可以做，亦适用于超荐一人、多人及任何对象，齐祈：生者消灾免难、福慧增长；亡者得生救度极乐。
佛于《观无量寿经》言：种种安慰，为说妙法，教令念佛。称南无阿弥陀佛，称佛名故，于念念中，除八十亿劫生死之罪。
为亡者念佛回向者，阿弥陀佛即放其光明，照地狱、饿鬼、畜生故，堕此三恶道受苦之人，其苦则息，寿终之后得解脱。《无量寿经》言：若在三涂极苦之处，见此光明，皆得休息，无复苦恼。 寿终之后，皆蒙解脱。
印光大师 ：
须知做佛事，唯念佛功德最大。
至于做佛事，当以念佛为第一，余皆场面好看而已。
做佛事只可念佛，勿做别佛事。
凡丧中作佛事，均当以念佛为事。若念经，拜忏，做水陆道场，殊少实益也。
念佛利益，多于诵经、拜忏、做水陆多多矣。
念佛一法，超过一切。或荐亡，或祈亲寿，并一切所求，皆可如愿。
即亲人堕于恶道，为彼念佛，亦可仗佛慈力，往生西方。
* ⸢念佛超荐仪轨⸥ 之进行方式，可至网站搜索净本法师所举办之佛事法会录影：www.plb-sea.org/rebirth
Preface【menu】
In our life, there can be much suffering, such as poverty, illness, premature death, calamity, evil karma, adversity, dispute, success and failure, even love and hatred. The root cause of such suffering can be attributed to heavy karmic obstructions and insufficient meritorious blessings and wisdom.
However, recitation of “Namo Amituofo” represents infinite life and infinite light. Due to the infinite life of the Buddha, the reciters are able to reap the karmic rewards of increased blessings and extension in longevity. With infinite light, the karmic offences of reciters can be eradicated and their wisdom increased. It is said: To recite ‘Namo Amituofo’ just once is to eliminate sins as weighty as the sands of Ganges River, when karmic obstructions are eliminated, blessings naturally increase.
As such, the impoverished who recite ‘Namo Amituofo’ will come across people who can help them to improve their standard of living. The sick who recite ‘Namo Amituofo’ will have a speedy recovery with the aid of medicine. For illnesses caused by karmic circumstances that cannot be cured by medicine, reciting “Namo Amituofo” is the only solution. Recitation of the Buddha’s name can eradicate negative karma and once the karmic offences are cleared, the sick will recover from the illness. ‘Namo Amituofo’-recitation can also keep ghosts away, thus disasters and calamities can be avoided. Moveover, ‘Namo Amituofo’-recitation can reconcile conflicts with enemies as well as debtors and deliver reciters to the Pure Land.
Natural disasters and human calamities such as floods, fire, plane crash, shipwreck, road accidents, robberies, wars, pandemics and so forth, can happen anytime. They are unpredictable and disturbing. To turn disasters into blessings or pursue good fortune and avoid calamities, while walking, standing, sitting, lying or when encountering causal conditions, we need only to recite "Namo Amituofo", all serious problems will be mitigated, all trivial problems will vanish, and we will be safe from jeopardy caused by common karma.
‘Namo Amituofo’-recitation is the simplest in method, fastest in effect, and the highest in merits, the most expedient of all expedient means, the most direct of all direct ways, the simplest of all simple practices, and the easiest of all easy-to-practice paths. All can practice, and all can realize.
In terms of asking for a family offspring, extending lifespan, healing illnesses, averting calamities, getting a high position, setting up a home, seeking a good job, acquiring wealth, even relieving enmities by clearing up misunderstandings, delivering departed kins, we can do so by solely reciting ‘Namo Amituofo’ and it is highly effective. Not only ourselves, but our family members also receive the benefits and protection through Amitabha's power. Those who recite ‘Namo Amituofo’ are the people who have great virtuous roots and meritorious blessings. Amitabha Buddha dwells over his head, illuminating light to embrace and protect him day and night. ‘Namo Amituofo’-reciters are also surrounded and protected by all buddhas, accompanied by bodhisattvas, respected by heavenly devas, are able to avoid dangers and disasters, attain longevity and good health, turn calamities into blessings, eliminate karmic obstruction, grow in virtue, increase in wisdom, enjoy a stable, beneficial and happy life in this present lifetime. At the end of life, they will be received by Amitabha Buddha and be reborn in the Pure Land.
In this respect, Singapore & Malaysia Pure Land Buddhism has specially edited (bilingual) "Rite of Transcendental Deliverance Through ‘Namo Amituofo’ Recitation". Regardless of conducting prayers or memorial services for departed family members, reconciling conflicts with enemies, delivering or blessing those that have karmic connections with us, all can be achieved with this rite of transcendental deliverance through ‘Namo Amituofo’-recitation. It can be presented and conducted by anyone. The targeted audience can be a single person, groups of people or simply anyone who needs it. With the wish that: May the living be free from disasters and calamities and increase in their blessings. May the deceased be delivered by Amitabha Buddha to the Land of Bliss.
The Buddha says in ‘The Contemplation Sutra’: There are various ways of consolation, telling him the wonderful dharma to urge one to recite ‘Namo Amituofo’. Recite Namo Amituofo, and with the recitation, the evil karma that one has committed during eight billions of kalpas in Samsara is extinguished in every recitation.
When we recite ‘Namo Amituofo’ for the deceased, Amitabha Buddha will immediately emit his illumination to shine through the Three Wretched Realms of animals, hungry ghosts and denizens of hell. As a result, sentient beings get reprieved from their sufferings and liberated when their time in these realms are up. The ‘Infinite Life Sutra’ says: ‘If sentient beings in the three realms of suffering see Amitabha Buddha’s light, they will all be relieved and freed from affliction. At the end of their lives, they will be liberated.’
Great Master Yin Guang said:
Among all dharma ritual activities, ‘Namo Amituofo’-recitation has the greatest merit and virtue.
When conducting dharma ritual activities, reciting Namo Amituofo should be the top priority, other elaborate activities are only meant to impress.
Do not engage in other dharma ritual activities other than Namo Amituofo-recitation.
When conducting prayers or memorial service for the deceased, Namo Amituofo-recitation should be the main focus since chanting sutras, engaging in repentance rituals, or any other rituals, provide limited, but not absolute real benefits.
The merits and virtues derived from Namo Amituofo-recitation far exceed those of sutra-chanting, repentance ritual, or any other rituals.
Namo Amituofo-recitation is pure and surpassing. Regardless of deliverance of the deceased, praying for longevity of our family members, all that we wished for will be fulfilled.
Even if our relatives have fallen into the wretched realms, we can recite Namo Amituofo for them and rely upon Amitabha Buddha's compassionate power to deliver them to the Pure Land.
* For the way of conducting the "Rite of Transcendental Deliverance Through ‘Namo Amituofo’ Recitation", please refer to the video of the deliverance service conducted by Dharma Master Jing Ben: www.plb-sea.org/rebirth
念佛超荐仪轨【回到目錄】
弥陀救度法筵开 清净海众降临来
广度众生生极乐 诸佛欢喜畅本怀
惟愿弥陀、圣众，不违本誓，怜愍有情，此日今时，光临法会，接引众等觉灵，脱离三界六道，不再生死轮回；往生极乐净土，彻证真如涅槃。
一心仰禀○○觉灵，我们是三宝弟子，宿世有缘，我们能得难得人身，闻难闻佛法；而知善恶报应、三世因果、六道轮回之理；亦知称念佛名、往生极乐、究竟解脱之道。为尽相互感恩报恩之道，敬述佛教真理，恭陈救度妙法，唯愿众等觉灵，称念弥陀佛名，乘佛愿力，仗佛功德，永离生死轮回之苦海，往生涅槃常住之极乐。
一心召请 ○○觉灵（诸宗亲等），惟愿乘佛愿力，仗佛功德，来临座下，蒙佛救度，往生极乐。
（称念“南无阿弥陀佛”十声或百千声）
（一）略说极乐，引导念佛
金也空，银也空，死后何曾在手中；
妻也空，子也空，黄泉路上不相逢。
佛言：从是西方，有世界名曰极乐，有佛号阿弥陀，今现在说法。极乐世界，无有众苦，但受诸乐，故名极乐。亦即无有一切身心忧苦，唯有无量清净喜乐；无有三界六道生死轮回之苦，唯有身心永恒自在无碍之乐。
此极乐世界乃是阿弥陀佛为十方众生之所建立。阿弥陀佛观见众生轮回六道，沉沦三途，造业造罪，受苦受难，生生世世，无穷无尽。乃发悲愿，积极、主动、平等、无条件，普欲广度十方一切罪苦众生，凡是六道众生，不论天道人道，不论善人恶人，不论三途四生，只要称念南無阿彌陀佛，阿弥陀佛即时应声而现，放光护佑，莲台接引，一剎那间，往生极乐。永脱生死，不再轮回；身心安乐，速证佛果。
（二）略说六道，令生厌离
六欲诸天现五衰，三禅犹患有风灾；
纵饶修到非非想，不如极乐归去来。
佛言：「三界无安，犹如火宅，众苦充满，甚可怖畏。」三界即是六道：「天道、人道、阿修罗道、畜生道、饿鬼道、地狱道。」
六道乃是众生依业受报之世界，众生由其未了之业，故于六道之中，受无穷无尽生死轮回之苦，称为六道轮回。行善者上生：天、人、阿修罗之三善道，作恶者下堕：畜生、饿鬼、地狱之三恶道。
人生世上，或善多恶少，或恶多善少，或善恶俱多，或善恶俱少，或唯恶无善，未有纯善无恶。然一般凡夫，皆是恶多善少，因此常堕三恶道者多，出生人道者少，上生天道尤稀。是故佛言：「得人身如爪上尘，失人身如大地土。」又言：「一失人身，万劫不复。」
然三界六道，无论为人生天，通皆是苦，身心之苦，环境之苦，轮回之苦，大苦小苦，长苦短苦，苦事无尽，苦海无边，苦不堪言。此之烦恼不安，剧苦怖畏，佛以火宅形容。众生未离三界六道之间，必常受火宅焚烧，常遭苦海沉溺。
众等觉灵，若已堕地狱饿鬼，即已亲身体验火宅之苦；即使生在天上，天寿一尽，难免堕落之苦。佛言：「虽复得受梵天之身，乃至非想非非想天，命终还堕三恶道中。」又言：「从天生地狱，从地狱生天。」可知三界犹如火宅，苦不可言，苦难思议。
弥陀悲愿，誓救苦趣，呼唤而言：「三恶道中，地狱饿鬼畜生，皆生我剎，受我法化，不久悉成佛。」
又言：「轮回诸趣众生类，速生我剎受快乐；常运慈心拔有情，度尽阿鼻苦众生。」
又言：「我若成正觉，立名无量寿，众生闻此号，俱来我剎中；如佛金色身，妙相悉圆满，亦以大悲心，利益诸群品。」
（三）略说极乐 引导念佛 往生净土
阿弥陀佛为十方众生建立了西方极乐世界。
极乐无众苦，唯受无量乐；既无轮回苦，亦无老病死；
玉食自然来，天衣应念至；宫殿随大小，万物如意出；
气候不寒热，地皆众宝成；八德水甘美，饮者心垢净；
空雨妙天华，香熏十方界；树鸟乐说法，见闻证无生。
任何诸众生，往生极乐国，既出轮回苦，亦无八种苦；
烦恼惑业断，无明尽皆除，具三明六通，百千陀罗尼；
能于十方界，来去一念间，变化随缘现，说法应群机；
如佛金色身，妙相悉圆满，亦以大悲心，广度诸众生。
任何众生，一旦往生极乐世界，即已断除三界六道生死轮回，永无一切身心烦恼之苦，无有生苦、老苦、病苦、死苦、爱别离苦、怨憎会苦、求不得苦、五阴炽盛苦之八苦，乃至无有众苦，但受诸乐。
容貌身相，庄严圆满，如佛无异，同证无量相好、无量光明、无量寿命、无量智慧、无量慈悲、无量功德，誓愿弘深，神通广大，辩才无碍，一切自在。
经言：「极乐国土，众生生者，皆是阿鞞跋致，其中多有一生补处。超出常伦诸地之行，现前修习普贤之德。如佛金色身，妙相悉圆满，亦以大悲心，利益诸群品。三十二相，八十种好，皆如佛，说经行道皆如佛。」
又言：「彼佛国土，清净安稳，微妙快乐，次于无为，泥洹之道。其诸声闻、菩萨、天人：智慧高明，神通洞达，咸同一类，形无异状；但因顺余方，故有天人之名。颜貌端正，超世稀有，容色微妙，非天非人。皆受自然虚无之身、无极之体。」
往生极乐，「皆受自然虚无之身、无极之体」，即是证入涅槃，即是圆成佛道；无明净尽，惑业断除；寿命永恒，不坏不灭；身无生老病死，心无忧悲苦恼；悲智愿力弘深，神通自在无碍。以神通广大自在无碍故，能于此国他方，乃至十方世界，一念一时，同时遍至，来去自如；欲见现生亲人，甚至生生世世父母儿女六亲眷属，皆能如意而见，应身而度。亦能于十方世界，变现自在，宣说妙法，广度众生。
（四） 略说极乐 往生正因
极乐无为涅槃界，随缘杂善恐难生；
故使如来选要法，教念弥陀专复专。
极乐国土，无为涅槃，清净庄严，超踰十方一切世界。然一切善恶凡夫，如何得生？
若论「往生正因」，在于「专称佛名」。不论任何众生，愿生极乐世界，专称弥陀佛名，即是乘佛愿力，必得往生；一旦往生，必得成佛。
弥陀愿言：「十方众生，至心信乐，欲生我国，乃至十念；若不生者，不取正觉。」
祖师释言：「彼佛今现在世成佛，当知本誓重愿不虚，众生称念必得往生。」
「十方众生」者，一切众生也，包含圣人、凡夫、善人、恶人、天界、人间、平生、临终、中阴身，乃至地狱、饿鬼、畜生等，此等众生皆是弥陀悲愍救度之对象。
阿弥陀佛，成佛以来，于今十劫，日夜长伸金臂，呼唤十方众生，尤其身沉苦趣，受极重苦之众生，而言：「轮回诸趣众生类，速生我剎受快乐；常运慈心拔有情，度尽阿鼻苦众生。」是故众等觉灵，皆是弥陀救度对象，只要当下称念佛名，即得当下往生极乐。
祖师言：「以佛愿力：五逆十恶，罪灭得生；谤法阐提，回心皆往。」
又，弥陀名号，其义云何？
《阿弥陀经》言：「无量无边、不可思议、功德名号。」
《无量寿经》言：「其有得闻，彼佛名号，欢喜踊跃，乃至一念；当知此人，为得大利，则是具足，无上功德。」
《观无量寿经》言：「称南無阿彌陀佛；称佛名故，于念念中，除八十亿劫生死之罪。」
可知：阿弥陀佛名号，具足无量无边、不可思议、甚深秘密、殊胜微妙、无上功德。不论任何众生，只要专称弥陀佛名，即能获得大利无上殊妙功德，即能灭除八十亿劫生死重罪；可离六道轮回，可生极乐成佛。
祖师释言：「众生称念，即除多劫罪；命欲终时，佛与圣众，自来迎接；诸邪业系，无能碍者。」
《阿弥陀经》又言：「彼佛光明无量，照十方国，无所障碍，故名阿弥陀。」
《观无量寿经》言：「光明遍照十方世界，念佛众生摄取不舍。」
祖师合此二文释言：「彼佛光明无量，照十方国，无所障碍；唯观念佛众生，摄取不舍，故名阿弥陀。」
又言：「但有专念阿弥陀佛众生，彼佛心光，常照是人，摄护不舍；总不论照摄余杂业行者。」
又言：「弥陀世尊，本发深重誓愿，以光明名号，摄化十方，但使信心求念；上尽一形，下至十声一声等，以佛愿力，易得往生。」
是故不论任何众生，只要专称弥陀佛名，必蒙弥陀光明摄取救护，必得现生往生极乐净土。
《无量寿经》言：「其有众生，遇斯光者，三垢消灭，身意柔软，欢喜踊跃，善心生焉。若在三途，极苦之处，见此光明，皆得休息，无复苦恼。寿终之后，皆蒙解脱。」
是故○○觉灵，若在三途，正宜称念弥陀佛名，仰蒙弥陀光明摄护，脱离三途之极苦，获得极乐之往生。
弥陀名号，功德无量；弥陀光明，摄取无碍；
弥陀悲救，十方众生；弥陀莲台，接引众生；
众生正宜，称念佛名；蒙佛救度，往生净土。
赞佛偈
弥陀身色如金山，相好光明照十方；
唯有念佛蒙光摄，当知本愿最为强。
六方如来舒舌证，专称名号至西方；
到彼华开闻妙法，十地愿行自然彰。
仰劳法众，举扬圣号；众等觉灵，至诚恳切，随声称念，往生极乐。
（称念“南无阿弥陀佛”十声或百千声）
回向
普愿有情皆念佛，临终往生极乐邦；
家亲眷属永团聚，光寿如同大愿王。
愿以此功德 （回向○○觉灵）
平等施一切 同发菩提心 往生安乐国
南无阿弥陀佛
Rite of Transcendental Deliverance Through ‘Namo Amituofo’ Recitation【menu】
Amitabha Buddha's compassionate deliverance is open to all now;
A multitude of Pure Land Bodhisattvas descends and arrives;
Numerous sentient beings will be delivered to the Land of Bliss;
All Buddhas rejoice as their original intent is fulfilled.
I pray that Amitabha Buddha, adhering to his vows, will take pity on us and be present in this ceremony now, to receive all sentient beings in the spirit realm so that they can leave the Six Realms, ending their sufferings in the cycle of birth-and-death and attain rebirth in the Land of Bliss to realize true suchness and nirvana.
To ------ (sentient beings in the spirit realm/all ancestors surnamed ----- ), I address sincerely:
We are the disciples of the Buddha. It is a very rare chance that we can become a human, it is also very precious for us to hear and believe in the Buddhist teachings in this life. We know the principle of the retribution of good and evil karma, the Law of Cause and Effect, and cycle of birth-and-death within the Six Realms, we also know the way to attain ultimate emancipation by rebirth in the Land of Bliss through reciting ‘Namo Amituofo’. Thus, to repay the grace of profound karmic connections between us, I now stand before Amitabha Buddha, and respectfully explain the truths of Buddhism, and reverently describe the wonderful teaching of the deliverance. I hope all the sentient beings in the spirit realm will recite ‘Namo Amituofo’, rely on Amitabha’s vows, merit and virtues, leave the sufferings in the cycle of birth-and-death forever, and be reborn in the Land of Bliss, attaining the stage of eternal nirvana.
With a sincere heart, I call and invite all the sentient beings in the spirit realm. I pray that they will rely on the vows, merits and virtues of Amitabha Buddha, accept his deliverance and attain rebirth in the Land of Bliss.
（Recite ‘Namo Amituofo’ ten, hundreds or thousands times）
1. Brief Description of the Land of Bliss, and Leading Sentient Beings to ‘Namo Amituofo’ Recitation
Our wealth in this life, even precious and worthy as gold and silver,
cannot be grasped in the realm of death.
Our family that is very close to us in this life,
would not meet again on the path to the netherworld.
The Buddha says: “Traveling westward from here, there is a world called Land of Bliss, wherein dwells a Buddha named Amitabha. He is teaching the Dharma now. In his Land of Bliss, beings suffer no pain but only experience joy of various kinds. For this reason, it is called ‘the Land of Bliss’.” The inhabitants there suffer no vexations of body and mind, but enjoy infinite happiness and pure joy. They do not suffer the cycle of birth-and-death within the Six Realms, but have eternal, unimpeded freedom in body and mind.
This Land of Bliss is established by Amitabha Buddha for all sentient beings. It pains Amitabha Buddha to see them suffering in the cycle of birth-and-death in the Six Realms, sinking into the Three Wretched Realms. They commit karmic offenses and suffer endlessly life after life. So, Amitabha Buddha makes compassionate vows to deliver all iniquitous, suffering sentient beings proactively, equally and unconditionally. All who inhabit the Six Realms -- regardless of their status as heavenly or human beings, regardless of whether they are good or evil people, regardless of whether they have been caught in the Three Wretched Realms– if they recite ‘Namo Amituofo’, Amitabha Buddha will immediately appear to embrace and protect them. In a flash, they will be reborn in the Land of Bliss and part from the birth-and-death cycle forever, never again to be reborn in the Six Realms. They will possess the fullness of joy and peace, and speedily achieve Buddhahood.
2. Description of the Six Realms, and Leading Sentient Beings to Renounce Them
Even good heavenly beings will undergo decay one day,
those who dwell in the Heaven will suffer the disaster as well.
Even if we can achieve the highest level of Heaven,
it is much better to be reborn in the Land of Bliss.
The Buddha says, “There is no peace in the Six realms. It is like a burning house, full of countless and horrible sufferings!” The Six Realms are those of heavenly beings, humans, asuras, animals, hungry ghosts and hell-beings.
The Six Realms are worlds of retribution resulting from the karma of sentient beings. Because of their unresolved karma, sentient beings must suffer the endless cycle of birth-and-death. Those practicing virtues are reborn in the Three Wholesome Realms (the Heavenly Realm, Human Realm and Asura Realm), and those committing evil offences will fall into the Three Wretched Realms (the Animal Realm, Hungry Ghost Realm and Hell Realm).
In life, some people have more virtues and fewer offenses, while some have more offenses and fewer virtues. Some are plentiful in both virtues and offenses, while some are scant in both virtues and offenses. But no one has virtues alone, with no offenses. Generally, ordinary beings have more offenses and fewer virtues, so most of them will fall into the Three Wretched Realms. Not many are reborn in the Human Realm, and only a few can ascend to the Heavenly Realm. Thus, the Buddha says: “The chances of receiving human form are as few as the sand grains in my palm, but the chances of losing human form are as great as all the flecks of soil in the land.” He also says, “Once we lose our human body, it is hard to gain one even in ten thousand kalpas.”
Nevertheless, within the Six Realms -- from the human worlds to the celestial heavens – all is suffering. It includes the sufferings of body and mind, environment, reincarnation, large and small scale, long and short duration, as well as pain without boundaries and beyond description. Since these sufferings are due to our vexations and anxieties, they are terrible and frightening, thus the Buddha describes them as a burning house. Sentient beings who have not escaped from the Six Realms will be scorched in the flames of the fiery house. They are forever drowning in the sufferings.
The sentient beings in the spirit realm, if you have fallen into the realms of hell or hungry ghosts, you have personally experienced the pains of this burning house. Though you may be reborn in the heavenly realms, you will inevitably suffer the bitterness of falling from your station when your life ends. The Buddha says, “Though we are able to attain the heavenly body, we will fall into the Three Wretched Realms when our heavenly life ends.” He also says, “Rise to heavens and fall in the hells from the heavens again”. So, we know the Six Realms are like a burning house. Their pain is inconceivable and indescribable.
It is Amitabha’s compassionate vow to save all suffering beings. He calls to us: “All beings in the wretched realms of hell, hungry ghosts and animals, please come to be reborn in my land, and you may soon become Buddhas.”
He also says: “All beings in the Six Realms, come to be reborn in my land and receive the fullness of joy! My compassionate heart exerts itself to rescue all sentient beings and endlessly delivers them from Avici Hell.”
He also says, “If I attain Perfect Enlightenment, my Buddha name will be called ‘Namo Amituofo.’ All sentient beings who hear this name can come to my land. Their bodies will be ‘gold-colored’ like the Buddha and their forms will be splendid, perfect and complete. Moreover, they will benefit all the various kinds of sentient beings with a mind of great compassion.”
3. Brief Description of the Land of Bliss, and Inducing Sentient Beings to Recite ‘Namo Amituofo’ and Seek Rebirth in the Land of Bliss
This Land of Bliss is established by Amitabha Buddha for all sentient beings.
No sufferings in the Land of Bliss, only immeasurable joy.
No sufferings of cycle of birth-and-death in the Six Realms, also absence of aging, illness or death.
Delicate food comes naturally, and heavenly clothing appears with the speed of thought;
In celestial palaces, large and small, things manifest accordingly.
The climate is temperate and mild, and the ground is full of sundry jewels.
Water of eight virtues, sweet and refreshing, clear all mental defilements.
Rain of heavenly flowers, whose fragrance reaches all the worlds,
Birds and trees preach the Dharma. Whoever perceives will achieve enlightenment.
Sentient beings of different kinds: Be reborn in the Land of Bliss,
Leave behind the pain of cycle of birth-and-death in the Six Realms, and be free of the Eight Sufferings;
Delusive karma, affliction and ignorance are cut off;
Attaining six kinds of supernatural powers, and hundreds of thousands of Dharani;
Coming and going among all worlds in a single thought;
Manifesting under any condition, teaching Dharma appropriate to the hearers;
Body golden like the Buddha’s, form splendid, perfect and complete;
Delivering sentient beings comprehensively with a mind of great compassion.
Any sentient being, once reborn in the Land of Bliss, ceases to be reborn in the Six Realms again. Forever terminated are the sufferings of physical and mental afflictions – no sufferings of birth, aging, illness, death, no separation from loved ones, no encountering with enemies, no thwarting of desire, and sufferings of the Five Aggregates. For those in the Land of Bliss, these eight kinds of sufferings (and all other kinds of sufferings) cease forever, while happiness abounds.
The facial appearance and bodily form of the inhabitants of the Land of Bliss are splendid and perfect, exactly the same as those of Amitabha Buddha. They realize the same infinite auspicious marks, infinite light, infinite life, infinite wisdom, infinite compassion, infinite merit and virtues, great deep vows, extensive supernatural powers and unimpeded eloquence. All are natural and freely attained.
As the scriptures says: “All sentient beings born in the Land of Bliss dwell in the Stage of ‘Avaivartika (non-retrogression)’. Many are in the Stage of ‘Eka-jāti-prati-baddha (Bodhisattva who is becoming a Buddha after one more life)’. Such Bodhisattvas transcend the course of practice of ordinary Bodhisattvas, manifest the practices of all Bodhisattva stages, and cultivate the virtues of universal benevolence. Their bodies are golden in color like the Buddha’s, and their forms are splendid, perfect and complete. Moreover, they benefit various kinds of sentient beings with a mind of great compassion. They have 32 marks and 80 kinds of splendor like the Buddha. They can also expound the teachings and practise the path like the Buddha.”
The scripture also mentions: “The Land of Bliss is the realm of unconditioned nirvana, pure and serene, resplendent and blissful. The inhabitants there have lofty and brilliant wisdom, and are masters of supernatural powers, all are of one form without any differences separating them in the Land of Bliss. They are of noble and majestic countenance, rare in all the worlds; their appearance is superb, unmatched by beings of other worlds. They are all endowed with bodies of naturalness, emptiness and infinity.”
Those born in the Land of Bliss are “endowed with bodies of naturalness, emptiness and infinity.” That means they have realized the state of Nirvana. They have achieved and completed the Buddha’s path. They have eradicated all traces of ignorance and cut off all delusive karma. Their life is eternal -- no decay, extinction, or sufferings of birth, aging, illness and death; no worry, sadness, pain or affliction. Their compassion, wisdom and vow power are great and deep, and their supernatural powers are unimpeded and free. They can travel to all the worlds with the speed of thought, and can reach them all simultaneously. They can come and go as they wish. If they want to see their parents or children in this present life, relatives from past lives, they can see and deliver them in any expedient form. They can transform their bodies as they wish, and expound the wonderful teachings widely to deliver all sentient beings.
4. Description of the Land of Bliss, and the Direct Cause of Rebirth
The Land of Bliss is a realm of unconditioned nirvana;
It is hard to be reborn there by practising assorted virtues according to our own circumstances.
Thus, it triggers the Buddha to select the key method for us-
He teaches us to recite ‘Namo Amituofo’ exclusively.
The Land of Bliss is a realm of unconditioned nirvana, pure and magnificent, surpassing all the worlds. But how can all people, good and evil, attain rebirth?
The primary cause of rebirth is “exclusive recitation of ‘Namo Amituofo’. Any sentient being who aspires to be reborn in the Land of Bliss and exclusively recites ‘Namo Amituofo’ is assured of rebirth through the power of the Buddha’s Vow. Once reborn, they are assured of attaining Buddhahood.
Amitabha says in his Vow: ‘When I achieve Buddhahood, all sentient beings who entrust themselves to me, wish to be reborn in my Pure Land and recite my name (Namo Amituofo), for even ten times, should they fail to be born there, may I not attain perfect enlightenment.’
The lineage master explains: “Today Amitabha Buddha is before us, having achieved Buddhahood. We should know that his Fundamental Vow has been unequivocally fulfilled. If sentient beings recite his name, they will certainly be reborn in the Land of Bliss.”
“All Sentient beings” refers to all beings, including sages and mortals, good and evil people, celestial and human beings, those coming across the teaching during their lifetime, and near the end of life -- and even those in the transitional body (or ‘Bardo’), and those in the hell realm, the hungry ghost realm and the animal realm, they are the focus of Amitabha Buddha’s compassionate deliverance.
Ten kalpas have passed since Amitabha Buddha attained enlightenment. He extends his arm and calls out to all sentient beings, particularly those who suffer in the Three Wretched Realms. The Buddha says: “All beings in the various rebirth of Six Realms come to be reborn in my land and receive the fullness of joy! My compassionate heart exerts itself to rescue all sentient beings and deliver them from Avici Hell.” So, all sentient beings in the spirit realm, are the focus of Amitabha’s deliverance. Right now, just recite ‘Namo Amituofo’, and you will immediately attain rebirth in the Land of Bliss!
The lineage master says: “With Amitabha Buddha’s vow power, all those who commit the Five Gravest Offences will be cleared of their offences/karmic sins and be reborn in the Land of Bliss. All those who slander the true Dharma and have no roots of virtue can be reborn if they turn their minds to Amitabha Buddha.”
Also, what is the meaning of ‘Namo Amituofo’?
The Amitabha Sutra says, “It is the name of immeasurable and boundless, inconceivable merit and virtues.”
The Infinite Life Sutra says: “If there are beings who hear ‘Namo Amituofo’, and recite his name even once, then you should know that they have gained great benefit by receiving the unsurpassed virtue.”
The Contemplation Sutra says: “When one recites ‘Namo Amituofo’, the evil karma that he has committed during eight billion kalpas in the past is extinguished by his every recitation.”
Therefore, we should know that ‘Namo Amituofo’ contains immeasurable, boundless, inconceivable, profound, hidden, splendid and unsurpassed merit and virtues. No matter who you are, all sentient beings who exclusively recite ‘Namo Amituofo’ can attain great benefits and unsurpassed splendid merit and virtue immediately. They can eradicate the heavy karmic offenses of eight billion kalpas in the past. They can leave the cycle of birth and death within the Six Realms, and be reborn in the Land of Bliss to become Buddhas.
The lineage master explains: “Sentient beings who recite his name will immediately clear the offenses of many kalpas. Moreover, at the end of their lives, they will be welcomed by Amitabha Buddha naturally. They will not be impeded by any deviant or evil karmic forces that prevent them from being reborn in the Land of Bliss.”
The Amitabha Sutra also says, “That Buddha’s light is boundless, illuminating all the worlds without obstruction. This is why he is called Amitabha.”
The Contemplation Sutra says: “The light of Amitabha permeates all worlds, always embracing those who recite his name.
The lineage master combines the two texts and explains: “That Buddha’s light is infinite, illuminating all worlds without any obstruction. He watches over the ‘Namo Amituofo’-reciters, and embraces them always. That is why he is called Amitabha.”
Also: “For those sentient beings who exclusively recite ‘Namo Amituofo’, the light of the Buddha always shines upon them, protecting and embracing them, never forsaking them; it does not shine upon and embrace those who perform other miscellaneous practices.”
Further: “Amitabha Buddha made a profound, weighty vow to embrace all beings with his light and transform them with his name. Whether one recites ‘Namo Amituofo’ for an entire lifetime, or merely ten times, or even just once in the end of life, because of the power of Amitabha’s vow, the rebirth can be achieved very easily.”
Thus, all sentient beings who recite ‘Namo Amituofo’ exclusively are certainly embraced and protected by Amitabha Buddha’s light. They assuredly attain rebirth in the Pure Land of Bliss in this lifetime.
The Infinite Life Sutra says, “If sentient beings encounter Amitabha Buddha’s light, their defilements will be removed; they will feel tenderness, joy and pleasure, and good thoughts will arise. If sentient beings, were desperately caught in the Three Wretched Realms, upon seeing his light, they will all be relieved and freed from affliction. At the end of their lives, they will all be delivered.”
Thus, all sentient beings in the spirit realm, if caught in the Three Wretched Realms, this is the best time to recite ‘Namo Amituofo’ and gain the embrace and protection of Amitabha Buddha’s light, to be liberated from the sufferings there, and attain rebirth in the Land of Bliss.
‘Namo Amituofo’ contains immeasurable merits and virtues;
Amitabha’s light embraces all reciters without any obstructions.
Amitabha compassionately delivers all sentient beings.
Amitabha receives sentient beings with lotus altar in hand.
Now is the best time for sentient beings to recite ‘Namo Amituofo’.
They will be received by Amitabha and be reborn in his Pure Land.
Gatha of Praise for Amitabha Buddha
Amitabha Buddha's body is like golden mountains, which illuminate his Buddha light to all the worlds.
Only those who recite his name Namo Amituofo are embraced by his light, because his Fundamental Vow brings out the most powerful karmic connection.
Buddhas of all the worlds extend their tongues to attest that: by reciting ‘Namo Amituofo’ exclusively, all sentient beings will arrive at the Land of Bliss.
Once born there in a blooming lotus, one can listen to wondrous Dharma teachings.
The aspiration and practices of all Bodhisattva stages manifest naturally.
May the assembly here recite Namo Amituofo now, and all sentient beings in the spirit realm, follow the recitation, and be reborn in the Land of Bliss!
（Recite ‘Namo Amituofo’ ten, hundreds or thousands times）
Dedication
May all sentient beings recite ‘Namo Amituofo’,
Be reborn in the Land of Bliss as life ends.
Family and loved ones can gather together in Pure Land forever,
Achieve the infinite light, and infinite life the same as Amitabha Buddha.
May the merits from Amitabha Buddha,
be bestowed upon ------ (sentient beings in the spirit realm/all ancestors surnamed----- )
and all sentient beings without discrimination.
May all beings awaken to the bodhi mind,
be reborn in the Land of Bliss.
Namo Amituofo
共修读诵法语（一）【回到目錄】
人生实相
人生就像梦一场，做人不必太心伤；
前世剧本今世忙，悲剧喜剧轮流上；
悲欢离合皆无常，有人出生有人往；
紫禁宫殿仍辉煌，历代君王在何方。
红尘名利色三关，赚得人生日夜忙；
徒有千箱遗子息，难将一物见阎翁；
举世皆从忙里过，谁人肯向死前修。
委骸回视积如山，别泪翻成四海澜；
世界到头终有坏，人生弹指有何欢？
成男作女经千遍，带角披毛历万端；
不向此生生净土，投胎一错悔时难！
《无量寿经》
设我得佛，十方众生，至心信乐，欲生我国，乃至十念；若不生者，不取正觉。
我若成正觉，立名无量寿；众生闻此号，俱来我刹中；
如佛金色身，妙相悉圆满；亦以大悲心，利益诸群品。
无量寿佛，威神光明，最尊第一，诸佛光明，所不能及。
诸佛中之王也，光明中之极尊也。
得闻无量寿佛名号，发一念信心，归依瞻礼。当知此人，非是小乘；于我法中，得名第一弟子。
《观无量寿经》
光明遍照十方世界，念佛众生摄取不舍。
称南无阿弥陀佛；称佛名故，于念念中，除八十亿劫生死之罪。
若念佛者，当知此人则是人中芬陀利华；观世音菩萨、大势至菩萨，为其胜友。
《阿弥陀经》
彼佛光明无量，照十方国，无所障碍，是故号为阿弥陀。
龙树菩萨《易行品》
阿弥陀佛本愿如是：若人念我，称名自归，即入必定，得阿耨多罗三藐三菩提。
天亲菩萨《往生论》
观佛本愿力，遇无空过者，能令速满足，功德大宝海。
昙鸾祖师法语
缘佛愿力故，十念念佛，便得往生。
若如来不加威神，将何以达？
阿弥陀如来法王所领，阿弥陀如来为增上缘。
愚哉！后之学者，闻他力可乘，当生信心，勿自局分也。
道绰祖师法语
纵使一形造恶，但能系意专精，常能念佛，一切诸障，自然消除，定得往生。
善导祖师法语
言弘愿者，如大经说：一切善恶凡夫得生者，莫不皆乘阿弥陀佛大愿业力为增上缘也。
望佛本愿，意在众生，一向专称，弥陀佛名。
自余众行，虽名是善，若比念佛者，全非比较也。是故诸经中处处广赞念佛功能。
若念佛者：即是人中好人，人中妙好人，人中上上人，人中稀有人，人中最胜人也。
种种法门皆解脱，无过念佛往西方。
上尽一形至十念，三念五念佛来迎，
直为弥陀弘誓重，致使凡夫念即生。
众生称念，即除多劫罪；命欲终时，佛与圣众，自来迎接；诸邪业系，无能碍者。
极乐无为涅槃界，随缘杂善恐难生；
故使如来选要法，教念弥陀专复专。
弘誓多门四十八，偏标念佛最为亲；
一切善业回生利，不如专念弥陀号；
万行俱回皆得往，念佛一行最为尊；
回生杂善恐力弱，无过一日七日念。
共修读诵法语（二）【回到目錄】
人生实相
南来北往走西东，看来浮生总是空。
田也空来地也空，换了多少主人翁。
妻也空来子也空，黄泉路上不相逢。
金也空来银也空，死后何曾在手中。
朝走西来暮走东，人生恰似采花蜂。
采得百花做成蜜，到头辛苦一场空。
从头仔细细思量，便是南柯一梦中。
古今将相在何方？坟墓一堆草没了。
人生谁都是过客，相守百年也是梦；
世上万般带不去，一双空手见阎翁；
不向此生生净土，投胎一错悔时难。
《无量寿经》
其佛本愿力，闻名欲往生；
皆悉到彼国，自致不退转。
其有得闻，彼佛名号，欢喜踊跃，乃至一念；
当知此人，为得大利，则是具足，无上功德。
如是广大微妙法门，一切诸佛之所称赞。
勿违佛教而弃舍之，当令汝等获不善利。
沦没长夜备众危苦，是故我今为大嘱累。
当令是法久住不灭。
假使大火满三千， 及彼庄严诸牢狱；
如是诸难悉能超， 皆是如来威德力。
《观无量寿经》
弥陀赞言：「以汝称佛名故，诸罪消灭，我来迎汝！」
佛告阿难：「汝好持是语，持是语者，即是持无量寿佛名。」
《阿弥陀经》
其国众生，无有众苦，但受诸乐，故名极乐。
极乐国土，众生生者，皆是阿鞞跋致。
龙树菩萨
以念佛故，能除重罪，济诸苦厄。
人能念是佛，无量力功德，
即时入必定，是故我常念。
天亲菩萨
正觉阿弥陀，法王善住持。
昙鸾祖师法语
有凡夫人烦恼成就，亦得生彼净土，三界系业，毕竟不牵。则是“不断烦恼，得涅槃分”，焉可思议！
道绰祖师法语
《大集月藏经》云：“我末法时中，亿亿众生，起行修道，未有一人得者。”当今末法，现是五浊恶世，唯有净土一门，可通入路。
善导祖师法语
弥陀世尊，本发深重誓愿，以光明名号，摄化十方，但使信心求念；上尽一形，下至十声、一声等，以佛愿力，易得往生。
若我成佛，十方众生，称我名号，下至十声，若不生者，不取正觉；彼佛今现，在世成佛，当知本誓，重愿不虚，众生称念，必得往生。
言“南無”者，即是归命，亦是发愿回向之义；言“阿弥陀佛”者，即是其行。以斯义故，必得往生。
法照大师法语
彼佛因中立弘誓，闻名念我总迎来，
不简贫穷将富贵，不简下智与高才，
不简多闻持净戒，不简破戒罪根深,
但使回心多念佛，能令瓦砾变成金。
此界一人念佛名，西方便有一莲生；
但使一生常不退，此华还到此间迎。
如来尊号甚分明，十方世界普流行；
但有称名皆得往，观音势至自来迎。
弥陀本愿特超殊，慈悲方便引凡愚；
一切众生皆度脱，称名即得罪消除。
凡夫若得到西方，旷劫尘沙罪消亡；
具六神通得自在，永除老病离无常。
西方进道胜娑婆，缘无五欲及邪魔；
成佛不劳诸善业，华台端坐念弥陀。
十恶五逆至愚人，永劫沉沦在六尘；
一念称得弥陀号，至彼还同法性身。
善导祖师法语【回到目錄】
「弥陀本愿之文」
若我成佛，十方众生，称我名号，下至十声，若不生者，不取正觉；
彼佛今现，在世成佛，当知本誓，重愿不虚，众生称念，必得往生。
上尽一形，下至十声、一声等，以佛愿力，易得往生。
言“弘愿”者，如《大经》说：“一切善恶凡夫得生者，莫不皆乘阿弥陀佛大愿业力为增上缘也。”
四十八愿，一一愿言：若我得佛，十方众生，称我名号，愿生我国，下至十念，若不生者，不取正觉。
「赞佛偈」
弥陀身色如金山，相好光明照十方；
唯有念佛蒙光摄，当知本愿最为强。
六方如来舒舌证，专称名号至西方；
到彼华开闻妙法，十地愿行自然彰。
「佛圣护念」之文
行者正称名时，彼弥陀即遣化众，应声来现。
此人常得六方恒河沙等佛，共来护念，故名《护念经》。《护念经》意者：亦不令诸恶鬼神得便，亦无横病、横死、横有厄难，一切灾障，自然消散。
专念弥陀名者，即观音势至，常随影护，亦如亲友知识。
普劝有缘常念佛，观音大势为同学；
若能念佛人中上，愿得同生诸佛家。
「称名灭罪」之文
称弥陀佛名十声，于声声中，除灭八十亿劫生死重罪。
众生称念，即除多劫罪；命欲终时，佛与圣众，自来迎接；诸邪业系，无能碍者。
利剑即是弥陀号，一声称念罪皆除。
六方等佛舒舌，定为凡夫作证，罪灭得生。若不依此证得生者，六方诸佛舒舌，一出口以后，终不还入口，自然坏烂。
诸佛大悲于苦者，心偏愍念常没众生，是以劝归净土。亦如溺水之人，急须偏救；岸上之者，何用济为？
以佛愿力，五逆之与十恶，罪灭得生。谤法阐提，回心皆往。
「佛光普照，唯摄念佛」之文
彼佛光明无量，照十方国，无所障碍；唯观念佛众生，摄取不舍，故名阿弥陀。
但有专念阿弥陀佛众生，彼佛心光，常照是人，摄护不舍；总不论照摄余杂业行者。
佛光普照，唯摄念佛者；自余众行，虽名是善，若比念佛者，全非比较也。是故诸经中，处处广赞念佛功能。
「称名必生」之文
言「南無」者，即是归命，亦是发愿回向之义；言「阿彌陀佛」者，即是其行。以斯义故，必得往生。
信知自身是具足烦恼凡夫，善根薄少，流转三界，不出火宅；今信知弥陀本弘誓愿，及称名号，下至十声、一声等，定得往生。
种种法门皆解脱，无过念佛往西方；
上尽一形至十念，三念五念佛来迎；
直为弥陀弘誓重，致使凡夫念即生。
「普劝专称」之文
极乐无为涅槃界，随缘杂善恐难生；
故使如来选要法，教念弥陀专复专。
弘誓多门四十八，偏标念佛最为亲。
望佛本愿，意在众生，一向专称，弥陀佛名。
《无量寿经》四十八愿中，唯明专念弥陀名号得生。
又如《弥陀经》中，一日七日专念弥陀名号得生。又十方恒沙诸佛证诚不虚也。
又此《观经》定散文中，唯标专念名号得生。
余比日自见闻：诸方道俗，解行不同，专杂有异。但使专意作者，十即十生；修杂不至心者，千中无一。
念佛法语【回到目錄】
净土三经经句
娑婆国土，五浊恶世：劫浊、见浊、烦恼浊、众生浊、命浊。
佛灭后，诸众生等，浊恶不善，五苦所逼。
弥陀愿言：设我得佛，十方众生，至心信乐，欲生我国，乃至十念，若不生者，不取正觉。
昙鸾祖师法语
易行道者：谓但以信佛因缘，愿生净土，乘佛愿力，便得往生彼清净土；佛力住持，即入大乘正定之聚，正定即是阿毗跋致。譬如水路，乘船则乐。
道绰祖师法语
诸佛大慈，劝归净土。纵使一形造恶，但能系意专精，常能念佛，一切诸障，自然消除，定得往生。
善导祖师法语
行者正称名时，彼弥陀即遣化众，应声来现。
弥陀应声即现，证得往生。
信知自身是具足烦恼凡夫，善根薄少，流转三界，不出火宅；今信知弥陀本弘誓愿，及称名号，下至十声、一声等，定得往生。
佛说：一切众生，根性不同，有上中下。随其根性，佛皆劝专念无量寿佛名。其人命欲终时，佛与圣众，自来迎接，尽得往生。
法照大师法语
弥陀本愿特超殊，慈悲方便引凡夫，
一切众生皆度脱，称名即得罪消除。
借问今生多罪障，如何净土肯相容？
报导称名罪消灭，喻若明灯入暗中。
莲池大师法语
上该盛德菩萨，下即悠悠凡夫，乃至恶人等，但念佛者，亦得往生。
幽溪大师法语
娑婆众生，虽能念佛，浩浩见思，实未伏断；而能垂终心不颠倒者，原非自力而能主持；乃全仗弥陀，乘大愿船，而来拔济，虽非正念，而能正念，故得心不颠倒，即得往生。
藕益大师法语
阿弥陀佛，万德尊主，因积僧祇，果圆十劫，愿王无尽，福慧无穷；散心一称其名，亦灭八十亿劫生死重罪。
无论专心散心，声声灭罪八十亿劫。
谓万声局难取必，无论千百十，下至一声，但终身不替，便决定横超。
省庵大师法语
休言极乐苦难生，才说难生是障门；
佛力自能除业力，信根端可拔疑根。
彻悟大师法语
我受苦时，佛则拔济我；我皈命时，佛则摄受我。
印光大师法语
念佛法门，实为佛法中最易修持，最易成就之法，如人习射，以地为的，发无不中。
以仗佛慈力，极容易生，但以念佛为因。
恶业重者，直称名号；由称名故，即得往生。
纵未到一心不乱；未得一心；
未能心中清净，亦得往生。
无论功夫浅深，功德大小，皆可仗佛慈力，往生西方。此如坐火轮船过海，但肯上船，即可到于彼岸，乃属船力，非自己本事。
无论业力大、业力小，皆可仗佛慈力，往生西方。譬如一颗沙子，入水即沉，纵有数千万斤石，装于大火轮船中，即可不沉而运于他处。
万不可卑劣自居，谓我业重，恐不能生，若作此想念，则决定不能生矣。
常存不能往生之心，则成坏想念矣。
虽常念佛，以业重故，其心与佛，未尝相应，然信佛无虚愿，当不弃我，故其志愿，任谁莫转。
何必要问他人之效验 ? 纵举世之人，皆无效验，亦不生一念疑心；以佛祖诚言可凭故。若问他人效验，便是信佛言未极，而以人言为定，便是偷心，便不济事。英烈汉子，断不至舍佛言而取信人言，自己中心无主，专欲以效验人言为前途导师，可不哀哉！
念佛现当二益【回到目錄】
《无量寿经》
无量寿佛，威神光明，最尊第一，诸佛光明，所不能及。
十方恒沙诸佛如来，皆共赞叹无量寿佛，威神功德不可思议。
佛告弥勒：其有得闻，彼佛名号，欢喜踊跃，乃至一念，当知此人，为得大利，则是具足，无上功德。
《观无量寿经》
佛心者，大慈悲是，以无缘慈，摄诸众生。
光明遍照十方世界，念佛众生摄取不舍。
若念佛者，当知此人，则是人中芬陀利华，观世音菩萨、大势至菩萨，为其胜友，当坐道场，生诸佛家。
《阿弥陀经》
无量寿佛，无量无边，不可思议，功德名号。
汝等众生，当信是称赞不可思议功德一切诸佛所护念经。
昙鸾祖师法语
无碍光如来名号，能破众生一切无明，能满众生一切志愿。
若闻阿弥陀德号，欢喜赞仰心归依，
下至一念得大利，则为具足功德宝。
道绰祖师法语
若人散心念佛，乃至毕苦，其福不尽；念佛利大，不可思议也。
善导祖师法语
弥陀身色如金山，相好光明照十方；
唯有念佛蒙光摄，当知本愿最为强。
专念弥陀名者，即观音势至，常随影护，亦如亲友知识。
此人常得六方恒河沙等佛，共来护念，故名《护念经》。《护念经》意者：亦不令诸恶鬼神得便，亦无横病、横死、横有厄难，一切灾障，自然消散。
自余众行，虽名是善，若比念佛者，全非比较也。
莲池大师法语
念佛之人，佛力保护，令其安稳，无诸障难。
念佛之人，阿弥陀佛常住其顶。
念佛之人，有四十里光明烛身，魔不能犯。以阿弥陀佛，及十方佛，常护念故。从今发心，直至道场，自始自终，吉无不利。
藕益大师法语
阿弥陀佛，万德尊主，因积僧祇，果圆十劫，愿王无尽，福慧无穷；散心一称其名，亦灭八十亿劫生死重罪。
佛度众生，不简怨亲，恒无疲倦；苟闻佛名，佛必护念，又何疑焉？
印光大师法语
念佛功德，不但能往生西方，并能消除奇灾横祸。
念佛一法，乃佛普度一切众生之最大法门。若有危险，念之即可逢凶化吉。无事时念之，则可消灾增福。
念佛法门，如如意宝珠，能随人意，雨一切宝。
有许多人凡所祈祷，皆以人不能尽念诵之经咒为事。不知阿弥陀佛万德洪名，持之尚可成佛，岂不能消灾乎？
阿弥陀，即无量寿，即是消灾延寿。
无量光，即消灾；无量寿，即延寿。
念佛不求世间福报，而自得世间福报，如长寿无病、家门清泰、子孙发达、诸缘如意、万事吉祥等。
做佛事，唯念佛功德最大。
念佛利益，多于诵经、拜忏、做水陆多多矣。
凡修持宜专不宜杂。念佛一法，超过一切，或荐亡，或祈亲寿，并一切所求，皆可如愿。
善导祖师普劝文
普劝有缘常念佛，观音大势为同学；
若能念佛人中上，愿得同生诸佛家。
净土宗宗旨【回到目錄】
信受弥陀救度
惟佛独是众生父，于烦恼火而救拔。——《大集月藏经》
佛于无量阿僧祇劫，积大誓愿慈悲众生，求头与头，求眼与眼，一切所求尽能周给。——《杂譬喻经》
佛心光明所照，常照如此，无间无救，诸苦众生。佛心所缘，常缘此等，极恶众生。——《观佛三昧经》
菩萨于恶人所起慈悲心，深于善人。——《菩萨地持经》
父母之心非不平等，然于病子心则偏多。如来亦尔，于诸众生非不平等，然于罪者，心则偏重；于放逸者，佛则慈念。——《涅槃经》
纵使一形造恶，但能系意专精，常能念佛，一切诸障，自然消除，定得往生。——《道绰祖师》
诸佛大悲于苦者，心偏愍念，常没众生，是以劝归净土。亦如溺水之人，急须偏救；岸上之者，何用济为？——《善导祖师》
无论专心散心，声声灭罪八十亿劫。——《蕅益大师》
佛度众生，不简怨亲，恒无疲倦，苟闻佛名，佛必护念，又何疑焉？——《蕅益大师》
阿弥陀佛大悲愿力，摄取娑婆苦恼众生。——《印光大师》
无论功夫浅深，功德大小；无论业力大、业力小，皆可仗佛慈力，往生西方。——《印光大师》
当知佛的护念众生，过于父母爱子，所以有感必应的。——《印光大师》
虽常念佛，以业重故，其心与佛，未尝相应。然信佛无虚愿，当不弃我，故其志愿，任谁莫转。——《印光大师》
娑婆众生，虽能念佛，浩浩见思，实未伏断，而能垂终心不颠倒者，原非自力而能主持，乃全仗弥陀乘大愿船而来拔济；虽非正念，而能正念，故得心不颠倒，即得往生。——《幽溪大师》
专称弥陀佛名
阿弥陀佛报言：“欲来生者，当念我名。” ——《般舟三昧经》
得闻无量寿佛名号，发一念信心，归依瞻礼。当知此人，非是小乘；于我法中，得名第一弟子。——《无量寿经》
无量寿经 四十八愿中，唯明专念弥陀名号得生。——《善导祖师》
凡修持宜专不宜杂。念佛一法，超过一切，或荐亡，或祈亲寿，并一切所求，皆可如愿。——《印光大师》
念佛一法，尤其专心无二。若学此学彼，纵将三藏十二部读得烂熟，仍于生死无关。——《印光大师》
切忌今日张三，明日李四。遇教下人，思寻章摘句；遇宗门人，又思参究问答；遇持律人，又思搭衣用钵。此则头头不了，帐帐不清。——《蕅益大师》
言「南无」者，即是归命，亦是发愿回向之义；言「阿弥陀佛」者，即是其行；以斯义故，必得往生。——《善导祖师》
望佛本愿，意在众生，一向专称，弥陀佛名。——《善导祖师》
但有专念阿弥陀佛众生，彼佛心光常照是人，摄护不舍；总不论照摄余杂业行者。——《善导祖师》
极乐无为涅槃界，随缘杂善恐难生；
故使如来选要法，教念弥陀专复专。——《善导祖师》
唯有念佛蒙光摄，当知本愿最为强。——《善导祖师》
自余众行，虽名是善，若比念佛者，全非比较也。——《善导祖师》
余比日自见闻，诸方道俗，解行不同，专杂有异。但使专意作者，十即十生，修杂不至心者，千中无一。——《善导祖师》
愿生弥陀净土
诸佛出世，种种方便劝化众生者，不欲直令制恶修福，受人天乐也。人天之乐，犹如电光，须臾即舍，还入三恶，长时受苦。为此因缘，但劝即令求生净土，向无上菩提。是故今时有缘相劝，誓生净土者，即称诸佛本愿意也。——《善导祖师》
广度十方众生
十方诸剎土，众生菩萨中，所有法报佛，化身及变化，皆从无量寿，极乐界中出。——《楞伽经》
自信教人信，难中转更难；
大悲传普化，真成报佛恩。——《善导祖师》
净土宗特色【回到目錄】
本愿称名
弥陀本愿：设我得佛，十方众生，至心信乐，欲生我国，乃至十念；若不生者，不取正觉。——《无量寿经》
四十八愿，一一愿言：若我得佛，十方众生，称我名号，愿生我国，下至十念，若不生者，不取正觉。——《善导祖师》
其佛本愿力，闻名欲往生，皆悉到彼国，自致不退转。——《无量寿经》
阿弥陀佛本愿如是：若人念我，称名自归，即入必定，得阿耨多罗三藐三菩提。——《龙树菩萨》
上来虽说定散两门之益，望佛本愿，意在众生，一向专称，弥陀佛名。
弥陀身色如金山，相好光明照十方；
唯有念佛蒙光摄，当知本愿最为强。——《善导祖师》
弥陀本愿特超殊，慈悲方便引凡愚；
一切众生皆度脱，称名即得罪消除。——《法照大师》
得闻弥陀本愿名号：上尽一形，下至十声一声等，以佛愿力，易得往生。——《善导祖师》
弥陀应声即现，证得往生；
不舍本愿，来应大悲；举足救迷，立撮即行。
口常称佛，佛即闻之；
称弥陀佛名十声，于声声中，除灭八十亿劫生死重罪。
极乐无为涅槃界，随缘杂善恐难生，
故使如来选要法，教念弥陀专复专。
但有专念阿弥陀佛众生，彼佛心光，常照是人，摄护不舍；总不论照摄余杂业行者。
余比日自见闻：诸方道俗，解行不同，专杂有异。但使专意作者，十即十生；修杂不至心者，千中无一；何以故？与佛本愿得相应故、不违教故、顺佛语故。若欲舍专修杂业者-与佛本愿不相应故、与教相违故、不顺佛语故。——《善导祖师》
凡夫入报
弥陀是报佛，极乐宝庄严国是报土。——《道绰祖师》
其诸声闻、菩萨、天人，智慧高明，神通洞达，咸同一类，形无异状，但因顺余方，故有天人之名。颜貌端正，超世稀有，容色微妙，非天非人。皆受自然虚无之身、无极之体。——《无量寿经》
报法高妙，小圣难阶；若论众生垢障，实难欣趣；正由托佛愿以作强缘，致使五乘齐入。——《善导祖师》
人天善恶，皆得往生；到彼无殊，齐同不退。——《善导祖师》
本则三三之品，今无一二之殊；亦如淄渑一味，焉可思议！——《昙鸾祖师》
有凡夫人烦恼成就，亦得生彼净土。三界系业，毕竟不牵。则是不断烦恼，得涅槃分，焉可思议！——《昙鸾祖师》
深逃私债藏王府，现受官刑遇圣恩：
直将果用为吾用。不改凡身作佛身
一入西方，怨业不能违；亲蒙佛力，冥府不得勾牵。——《省庵大师》
莫讶一称超十地，须知六字括三乘。
仗佛力加被故，即可不偿此债；宿世恶业容易消。纵未能消尽，以佛力故，不致偿报。
一生西方，即入佛境界。凡心已无，佛慧日开。较比参禅研教，大彻大悟，深入经藏者，胜过无量无边倍矣。——《印光大师》
平生业成 现生不退
光明遍照十方世界，念佛众生摄取不舍。——《观无量寿经》
即得往生，住不退转。——《无量寿经》
佛念才发起，净土之莲花即生。虽未出娑婆，已非娑婆之久客，未生极乐，即是极乐之嘉宾。——《印光大师》
此界一人念佛名，西方便有一莲生。——《法照大师》
众生称念，即除多劫罪；命欲终时，佛与圣众，自来迎接；诸邪业系，无能碍者。
弥陀愿言：我能护汝，众不畏堕于水火之难。——《善导祖师》
假使大火满三千，及彼庄严诸牢狱；
如是诸难悉能超，皆是如来威德力。——《无量寿经》
娑婆众生，虽能念佛，浩浩见思，实未伏断，而能垂终心不颠倒者，原非自力而能主持，乃全仗弥陀乘大愿船而来拔济；虽非正念，而能正念，故得心不颠倒，即得往生。——《幽溪大师》
纵大劫难逃，大家同归于尽，念佛之人，当承佛力，往生西方；或死于非命，亦不过业力使然，仍可蒙佛接引，不碍往生。——《印光大师》
诸佛本怀 弥陀本愿【回到目錄】
《阿弥陀经》
佛告长老舍利弗：从是西方，过十万亿佛土，有世界名曰极乐。其土有佛，号阿弥陀，今现在说法。
释迦牟尼佛，能为甚难稀有之事，能于娑婆国土五浊恶世：劫浊、见浊、烦恼浊、众生浊、命浊中，得阿耨多罗三藐三菩提，为诸众生说是一切世间难信之法。
《无量寿经》
如是广大微妙法门，一切诸佛之所称赞。
勿违佛教而弃舍之，当令汝等获不善利。
沦没长夜备众危苦，是故我今为大嘱累。
当令是法久住不灭。
吾今为诸众生说此经法，令见无量寿佛及其国土一切所有，所当为者，皆可求之，无得以我灭度之后复生疑惑。
当来之世，经道灭尽，我以慈悲哀愍，特留此经，止住百岁。其有众生值斯经者，随意所愿，皆可得度。”
佛语弥勒：“如来兴世，难值难见；诸佛经道，难得难闻；菩萨胜法、诸波罗蜜，得闻亦难；遇善知识，闻法能行，此亦为难；若闻斯经，信乐受持，难中之难，无过此难！
《观无量寿经》
佛告阿难：汝好持是语，持是语者，即是持无量寿佛名。
善导祖师法语
凡夫乱想，寄托无由，故使释迦诸佛不舍慈悲，直指西方十万亿刹，国名极乐，佛号弥陀，现在说法。其国清净，具四德庄严，永绝讥嫌，等无忧恼。人天善恶，皆得往生；到彼无殊，齐同不退。何意然者？乃由弥陀因地，世饶王佛所，舍位出家，即起悲智之心，广弘四十八愿。以佛愿力，五逆之与十恶，罪灭得生；谤法阐提，回心皆往。
仰惟释迦此方发遣，弥陀即彼国来迎，彼唤此遣，岂容不去也？
东岸忽闻人劝声：“仁者，但决定寻此道行，必无死难！若住即死。”
又，西岸上有人唤言：“汝一心正念直来，我能护汝！众不畏堕于水火之难。”
仰蒙释迦发遣，指向西方，又藉弥陀悲心招唤，今信顺二尊之意，不顾水火二河，念念无遗，乘彼愿力之道，舍命以后，得生彼国，与佛相见，庆喜何极也。
释迦如来成正觉，四十九载度众生；
或自说法教相劝，展转相将入法林；
法林即是弥陀国，逍遥快乐不相侵。
惭愧释迦大悲主，十方恒沙诸世尊；
不舍慈悲巧方便，共赞弥陀弘誓门；
弘誓多门四十八，偏标念佛最为亲。
若是释迦真弟子，誓行佛语生安乐。
释迦诸佛同劝，专念弥陀。
诸经中处处广赞念佛功能。
如《无量寿经》四十八愿中，唯明专念弥陀名号得生。
又如《弥陀经》中，一日七日专念弥陀名号得生。
又十方恒沙诸佛证诚不虚也。
又此《经》定散文中，唯标专念名号得生。
净土宗宗风【回到目錄】
宗风一：真谛（往生之道）
一.
一向专称：望佛本愿，意在众生，一向专称，弥陀佛名。
二.
三不疑杂：不怀疑，不间断，不夹杂（不杂余佛，不杂余行）。
三.
守愚无诤：专崇本宗，不讥他宗；
法门高下，不相诤论；唯守愚念佛。
四.
六不六化：
不尚体验而平凡化，不好玄奇而平实化，不求高深而平常化，
不纯学术而信仰化，不涉艰涩而浅易化，不落繁琐而普及化。
五.
恪守传承：著作讲演，必依传承，绝不妄自，越格发挥。
他宗他流，言论若异，敬而不依，坚持本流。
六.
亲近同门：亲近同门，切磋法义；
若非同门，不亲不近，防退失故。
宗风二：俗谛（处世之道）
一.
对弥陀恭敬信顺，对他人恩慈体贴，对自己谦卑柔和。
二.
敦伦尽分，闲邪存诚；奉公守法，为世良民。
三.
自觉愚恶，过于他人；毫无资格，计较他人。
不说是非，不听是非，不传是非，不较是非。
不求人过，不举人罪，不揭人私，不争人我。
不背因果，不蓄恨意，不怀虚假，不行谄曲。
四.
六亲眷属，敬爱和睦；崇德兴仁，务修礼让。
和颜爱语，下心含笑；慈念众生，加厚于人。
奉行谦敬，不起骄慢；常怀惭愧，仰谢佛恩。
五.
给人安心，给人欢喜，给人希望，给人利益。
凡事真心，凡事爱心，凡事感恩，凡事恭敬。
凡事守大体、有分寸，凡事为对方设想，凡事肯吃亏不计较。
六.
学佛大悲心：弥陀如何为我，我便如何为人。
七.
生活：简单、朴素。
语言：诚恳、和蔼。
威仪：安详、稳重。
八.
诿罪掠功小人事，掩罪夸功众人事，
让美归功君子事，分怨共过盛德事。
九.
天道亏盈益谦，地道变盈流谦，
鬼神害盈福谦，人道恶盈好谦。
十.
每见寒士将达，必有一段谦光可掬。谦则受教有地，而取善无穷。
【附录】
《无量寿经》
为诸庶类，作不请之友；荷负群生，为之重担。
以不请之法，施诸黎庶。
如纯孝之子，爱敬父母。于诸众生，视若自己。
《优婆塞戒经》
自省己过，善覆他罪，乐修慈心。
愿为众生趋走给使，令彼安稳欢娱受乐，为他受苦心不生悔。
不念自利常念利他，身口意业所作诸善，终不自为恒为他人。
自舍己事先营他事，营他事时不择时节，终不顾虑辛苦忧恼。
《维摩经》取意
众生苦恼我苦恼，众生安乐我安乐。
《华严经》
但愿众生得离苦，不为自己求安乐。
《庄严经》
轮回诸趣众生类，速生我刹受快乐。
常运慈心拔有情，度尽阿鼻苦众生。
《华严经》
我为救度一切众生，发菩提心。
我愿保护一切众生，终不弃舍。
我当于彼诸恶道中，代诸众生受种种苦，
令其解脱。我当普为一切众生备受众苦，
令其得出无量生死。我宁独受如是众苦，
不令众生堕于地狱。以身为质，
救赎一切恶道众生，令得解脱。彼诸众生，
不能自救，何能救他；唯我一人，志独无侣。随宜救护，一切众生，令出生死。度脱众生，常无休息，无有疲厌。
古言
信言不美，美言不信；善者不辩，辩者不善；知者不博，博者不知。圣人不积，既以为人己愈有，既以与人己愈多。天之道，利而不害；圣人之道，为而不争。
《修心八颂》
第一颂 视众胜宝：
愿我于诸有情众，视之尤胜如意宝，
饶益满彼究竟利，恒常心怀珍爱情。
第二颂 视己卑下：
愿我与谁相处时，视己较众皆卑下，
从心深处思利他，恒常尊他为最上。
第三颂 观心断惑：
愿我恒常观自心，正当烦恼初萌生，
危害自己他人时，立即强行令断除。
第四颂 视恶惜宝：
愿我目睹恶劣众，造罪遭受剧苦时，
犹如值遇珍宝藏，以难得心爱惜之。
第五颂 受亏献利：
愿我于诸以嫉妒，非理辱骂谤我者，
亏损失败我取受，利益胜利奉献他。
第六颂 视害为师：
愿我于昔曾利益，深切寄以厚望者，
彼虽非理而陷害，亦视彼为善知识。
第七颂 暗取他苦：
愿我直接与间接，利乐敬献于慈母，
如母有情诸苦厄，我当暗中自取受。
第八颂 知法如幻：
愿我所行此一切，不为八法所垢染，
了知诸法皆如幻，解脱贪执之束缚。
善导大师
自信教人信，难中转更难；
大悲传普化，真成报佛恩。
古言
士不可不弘毅，任重而道远：
仁以为己任，不亦重乎；
死而后已，不亦远乎！
天将降大任于斯人也，必先苦其心志，劳其筋骨，饿其体肤，空乏其身，行拂乱其所为，所以动心忍性，增益其所不能。
世人求爱，刀口舐蜜，初尝滋味，已近割舌，
所得甚少，所失甚大！
世人得爱，如入火宅，烦恼自生，清凉不再，
其步亦艰，其退亦难！
恒须隐密有三事：隐密自己之功德，
隐密他人之过失，隐密未来之计划。
《梵网经》
菩萨应代一切众生受加毁辱，
恶事向自己，好事与他人；
若自扬己德，隐他人好事，令他人受毁者，
是菩萨波罗夷罪。
《佛遗教经》:
忍之为德，持戒苦行所不能及，
能行忍者，乃可名为有力大人。
若其不能欢喜忍受恶骂之毒，
如饮甘露者，不名入道智慧人也。
《八大人觉经》
菩萨布施，等念怨亲，不念旧恶，不憎恶人。
慧净法师
以和为贵，以忍为高，
不以苦为苦，不以难为难。
为弥陀尽形寿，为弥陀献身命，
带众生出轮回，带众生归故乡。
Quotes from Pure Land Buddhism Core Sutras and Key Commentaries【menu】
Infinite Life Sutra
Amitabha’s 18th vow: When I achieve Buddhahood, all sentient beings who entrust themselves to me, wish to be reborn in my Pure Land and recite my name (Namo Amituofo), for even ten times, should they fail to be born there, may I not attain perfect enlightenment.
Not even the names of the suffering in the Three Wretched Realms are heard in Amitabha’s Pure Land, only the spontaneous sounds of happiness. That is why it is called the Land of Peace and Joy.
Amitabha is the king of all Buddhas, his light is supreme among all the lights.
All Buddhas, as numerous as the grains of sand in the Ganges River, all acclaim the Amitabha Buddha, commending his unfathomable power and virtues!
The Buddha told Ananda, “The majesty and power of the Buddha of Infinite Life are boundless. There is none among the inconceivable, innumerable Buddhas in all the worlds who do not acclaim them.”
By the power of the Fundamental Vow of Amitabha Buddha, those who hear his name and wish to be reborn, will all arrive in his Land of Bliss, they will naturally attain a state of non-retrogression.
Innumerable Buddhas all praise the supernal, unfathomable merits of Amitabha Buddha.
All sentient beings who, having heard ‘Namo Amituofo’, recite his name even once and aspire to be born in the Pure Land, will immediately attain birth and achieve non-retrogression.
The Buddha told Maitreya, “Those who hear the name of ‘Namo Amituofo’, reciting the name even once shall receive the utmost benefit, which is to possess unsurpassed merits and virtues.”
In times to come, the sutras and the Dharma will perish. But, out of pity and compassion, I (Shakyamuni Buddha) will retain and preserve this sutra (Infinite Life Sutra) forever. Those sentient beings that encounter it will be delivered (to the Pure Land) as they wish.
Those reborn in the Pure Land will have golden bodies like Amitabha, and their physical characteristics will be flawless.
Amitabha’s vow: “May all sentient beings be reborn soon in my land, so they can enjoy peace and happiness. May I constantly exercise compassion to save all beings, leaving no one behind, even those in Avici hell.”
Contemplation of Infinite Life Sutra
Buddha said, “You should know that those who recite ‘Namo Amituofo’ are like white lotus flowers (precious) among humankind. Bodhisattvas Avalokitesvara and Mahasthamaprapta become their close friends.”
The light of Amitabha permeates all worlds, embracing those who recite his name - Namo Amituofo
Buddha said, “Ananda, bear these words in mind. To bear these words in mind means to recite ‘‘Namo Amituofo’’.”
The Amitabha Buddha’s mind is none other than the great compassion. It embraces all sentient beings with unconditional kindness.
Amitabha Sutra
Amitabha Buddha’s light is boundless, illuminating all worlds without obstruction. This is why he is called Amitabha.
Amitabha Buddha’s lifespan, as well as those sentient beings in his land, are innumerable, boundless asamkhyeya-kalpas. That is why his name is Amitabha.
All sentient beings born in the Land of Bliss are Bodhisattva Avaivartika (achieving non-retrogression state).
Buddhas, as innumerable as the grains of sand in the Ganges River, extend their long, broad tongues until they cover a great chiliocosm, speaking these words of truth:
“Sentient beings should have faith in this sutra (Amitabha Sutra), acclaim it as containing unfathomable merits and is supported by all the Buddhas.”
The sentient beings in Amitabha Buddha’s realm are free from all sufferings and experience only manifold joys. That is why it is called the Land of Bliss.
Those sentient beings who have aspired, aspire now, or will aspire to be born in the land of Amitabha Buddha will never regress on the path towards the Full Enlightenment of Buddhahood. (And the result is) they have been reborn, are reborn or will be reborn in that land. Hence, all men or women, if they have faith in Amitabha, should vow to be reborn in that Pure Land.
Bodhisattva Nagarjuna
According to Amitabha Buddha’s fundamental vow: If someone recites 'Namo Amituofo', this person at once attains the karma of assurance and will achieve supreme enlightenment (Anuttara-samyak-sambodhi). Therefore, one should recite often.
Master Shandao
(De Facto Founder of Pure Land Buddhism)
Because of the power of Amitabha Buddha’s vow, no one will fail to achieve rebirth in the Pure Land.
Reciting “Namo” means to entrust our lives to Amitabha Buddha, as well as showing our aspiration to be reborn in the Pure Land.
Reciting “Amitabha Buddha” means Amitabha Buddha’s merits become ours.
That is why rebirth is certain.
The 48 Vows of the Infinite Life Sutra explain that only the exclusive recitation of ‘‘Namo Amituofo’’ (without mixed practices) leads to rebirth in the Land of Bliss.
The Amitabha Sutra shows that, no matter the length of lifetime, only the exclusive recitation of ‘Namo Amituofo’ (without mixed practices) will result in rebirth.
This truth is verified by all Buddhas, as numerous as the grains of sand in the Ganges River.
The passages in the Contemplation Sutra underscore that only the exclusive recitation of ‘Namo Amituofo’ (without mixed practices) leads to rebirth.
Sentient beings who recite ‘Namo Amituofo’ can immediately clear the offenses of many kalpas. When they are dying, Amitabha and the sacred assembly will appear naturally to welcome them. This cannot be impeded by any negative karma.
Reciting ‘Namo Amituofo’ exclusively without mixed practices, whether walking, standing, sitting or lying down, whether for long or short periods – that is the karma of assurance to be reborn in the Pure Land. It is so because it accords with Amitabha Buddha's vow.
Though Buddha spoke of the merits of many types of virtue practices, however, the Buddha’s underlying wish is that sentient beings recite Namo Amituofo exclusively without mixed practices.
Rebirth is certain because of the reliance on the power of Amitabha Buddha’s vow.
Humans or celestial beings, wholesome or unwholesome beings – all shall be reborn in the Pure Land. In the Pure Land, no differences separate them. They all walk on an irreversible path to Buddhahood.
All beings, sacred and profane, gain rebirth in the Pure Land by the dint of Amitabha Buddha’s vow. In the Pure Land, no differences separate them. They all walk on an irreversible path to Buddhahood.
Of Amitabha’s 48 Great Vows, the one on Namo Amitabha name recitation has the closest and most intimate karmic relationship with Amitabha Buddha.
The Land of Bliss is a realm of unconditioned nirvana; It’s hard to be reborn there by practicing assorted virtues according to our circumstances. Therefore, the Tathagata selects the key method – He teaches us to recite Namo Amituofo exclusively.
Amitabha’s vow: When I achieve Buddhahood, all sentient beings recite my name, for even ten times, should they fail to be reborn in the Pure Land, may I not attain perfect enlightenment. Today Amitabha is before us, having achieved Buddhahood. Therefore, we should know that his Fundamental Vow has been unequivocally fulfilled. If sentient beings recite his name, they will certainly be reborn in the Land of Bliss.
Because of the power of Amitabha Buddha’s vow, rebirth in the Pure Land is easy.
Only those who recite Namo Amituofo are embraced by his light. Therefore, by reciting his name exclusively without any mixed practices, they will definitely arrive at the Western Land of Bliss.
Ten out of ten, a hundred out of a hundred, those who recite consistently throughout their lives will definitely be reborn in the Pure Land. Therefore, Shakyamuni and the other Buddhas all urge us to go to the Western Land of Bliss.
The Land of Bliss is the realm of unconditioned nirvana; Namo-Amitabha-recitation is the gateway to nirvana.
As our skin turns wrinkled and our hair turns white, we see ourselves growing decrepit and senile;
Even if we are rich and blessed with heirs, we cannot escape from the ravages of aging.
You may be happy in a thousand ways, but death always comes in the end.
There is only one direct way to practise Buddhism, Reciting ‘Namo Amituofo’.
Master Lianchi
Amitabha positions himself constantly above the heads of those who recite his name and protects them day and night. He does not let their enemies approach them easily.
Reciters enjoy peace and security in the present life. When they passed on, they will be reborn as a matter of course in the Pure Land.
Master Fazhao
Amitabha Buddha made a great vow:
I will personally welcome all who recite my name.
It matters not whether they are poor or rich, slow witted or highly talented.
It matters not if they hear the dharma often and uphold the precepts with great purity, or if they have broken the precepts and committed severe karmic offences.
So long as they recite 'Namo Amituofo' often, rubble can be transformed into gold. (A sinner can be reborn in the Pure Land and obtain a ‘golden-body’ state, same as the Buddha)
Master Shen’an
No need to cultivate blessings and wisdom for three great asamkhyeya-kalpas; Through reciting ‘Namo Amituofo’, we can exit the cycle of birth and death and attain Buddhahood.
Master Yinguang
We must know that even if a person recites Namo Amituofo without seeking earthly karmic rewards, he will naturally receive such, including a long life without illness, harmonious family relations, flourishing descendants, fortunate circumstances, and all manner of auspicious things.
Be not surprised that a single recitation of ‘Namo Amituofo’ should surpass the ten stages of the Bodhisattva path; (attaining Buddhahood)
We should know that ‘Namo Amituofo’ encompasses all the merits of the Sravaka, Pratyekabuddha and Bodhisattva.
If sentient beings in the nine realms abandon the teachings of Pure Land Buddhism, they would not be able to achieve Buddhahood.
If all Buddhas forsake this teaching, they would be unable to benefit all the multitudes.
Reciters of ‘Namo-Amitabha-Buddha’, though we still live in this Saha world, we are not long-term residents.
Though we haven’t yet been born in the Land of Bliss, we are already its family members.
The single recitation of ‘Namo Amituofo’ eliminates as much bad karma as there are grains of sand in the Ganges riverbed.
GUIDING PRINCIPLES of Pure Land Buddhism
Faith in, and acceptance of, Amitabha’s deliverance
Reciting ‘Namo Amituofo’ exclusively
Aspiration to be reborn in the Amitabha’s Pure Land
Comprehensive deliverance of all sentient beings
SPECIAL CHARACTERISTICS of Pure Land Buddhism
Reciting Amitabha Buddha's name, relying on his Fundamental Vow (the 18th),
Rebirth of ordinary beings in the Pure Land’s Realm of Rewards,
Rebirth assured in the present lifetime,
Non-retrogression achieved in this lifetime.
Benefits of recitations in the present life:
1. Amitabha positions himself above our heads;
2. Protected by the Buddha’s light;
3. Supported by all the Buddhas;
4. Accompanied by Bodhisattvas;
5. Safeguarded by spirits;
6. Elimination of bad karma;
7. Accumulation of good fortune and wisdom;
8. Avoidance of disaster;
9. Longevity and health;
10. A peaceful death;
11. Attainment of the karma of assurance
Benefits of recitations in the future life:
1. End of the reincarnation cycle;
2. Rebirth in the Pure Land;
3. Attainment of Buddhahood;
4. Comprehensive deliverance of sentient beings
念佛超荐之真实案例【回到目錄】
摘录自净本法师开示
疫情当中的超度（马来西亚）
在2020年3月份的疫情期，因为马来西亚各地所有的宗教活动都被禁止，理所当然，我们马来西亚各地道场本来提供的外出助念结缘佛事就没有办法进行。
那个时候，刚好我在吉隆坡净土宗道场，有一位家属来电说，她姐姐即将要过世了。这位姐姐是得到癌症，本來是在医院治疗的，但是因為病情已经没有办法挽救，所以院方在安排要把她送回家里。这位妹妹（家属）就致电过来请示我说要怎么处理。姐姐回家没有多久就断气了，而且样子很难看，因为眼睛和嘴巴都张得大大的；加上是癌症过世，所以嘴巴自然会流出很多血。讲得不好听，就是不像安详寿终正寝的那一种。
那时，政府已经限制人民外出了，所以我也没有办法安排外出助念。我就在电话上跟家属说，「现在最重要的就是先念佛，其他身后事都可以先不用处理。反正姐姐现在已经回到家里，就是可以自己做主了，几位家人就一起先为姐姐念“南無阿彌陀佛”就是。什么都不会也不要紧，有念佛就行。就算没有安排助念，家人自己念也行。」当时我也通知道场的莲友一起在各自家里，远程地为这位姐姐念佛。我也跟家属说，「阿弥陀佛是慈悲、没有障碍的，所以我们只要念佛，不管在哪里念，多少人念，统统都会有感应的。至于那些殡仪馆、葬仪社，过后再通知处理也无妨。」
不过，后来家属担心说，就这样放着遗体几个小时没有处理，会不会有什么事情？因为那个时候已经接近晚上了，如果还要助念念佛，可能要放到第二天。而且姐姐是癌症过世的，又要念佛这么久，不知道遗体会不会有问题？这是家属所担心的，也是一个合理的担心，因为一般人的理解是，人过世以后，身体当然会起变化，更不用说这位姐姐还是癌症过世的，而且嘴巴是流着血的。但是，我还是跟家属说，「以我们的经验，有念佛助念的话，情况就会不一样的。遗体就算会变化，但是因为有念佛、有阿弥陀佛的加持，所以不至于像一般人一样。现在是先念佛最重要。」
只是家属还是有联系上殡仪馆，先跟他们预定第二天过来准备棺木之类的。 但是那些工作人员就跟家属说，遗体要放到隔天早上恐怕不行，就算隔天处理，也要先给姐姐的遗体放上干冰才好。所以他们就在姐姐的遗体旁边先放上了干冰。其实人一过世，最好不要太多的动作，而且立刻就放冰，恐怕也不大适合，但是既然因缘这样，也只好这样了。
我就跟家属说，「既然做了，我们就先念佛，其他的什么都不用管。有念佛的话，有问题也会变成没问题的。」 结果还真的没有问题，因为就这样经过几位家人在身旁念佛，本来这位姐姐的眼睛嘴巴睁得大大的，但是念佛以后，就慢慢关起来了。本来生病脸色苍白的，后来也变成红润了。嘴巴也变得安详，有微笑了，就比刚断气时那种恐怖的相好看得太多了。而且更不可思议的是，等到隔天早上，葬仪社、殡仪馆的人来为姐姐处理的时候，发现姐姐的身体柔软到不可思议，她手脚的关节还是一样非常柔软，没有像一般人过世后关节硬到好像木头一样。而且不要忘记了，姐姐是放了干冰十多个小时的。所以那些工作人员就说，从来没有看过一个过世的人放了干冰十多个小时，身体还会这么柔软的。当然，家属看到了都感到很安慰，真的是佛力不可思议。
这次因为疫情，所以身后事也简单的处理。我就跟家属说，「其实这样更好，可以全程为姐姐简单、专一的念佛。」很多人其实都不了解，一般以为说要越复杂、做得越多越好。如果今天是讲其他法门，就应该是这样，因为其他法门是讲六度万行，本来就是越多越好。但是念佛法门就不是；念佛法门是看在阿弥陀佛的愿力。阿弥陀佛的愿力就是要度念佛人的，所以越简单、专一的念佛，往生净土就更容易。还真的，我们看，单单几位家人，有学佛、没学佛的家人就这样子念佛，姐姐过世后就有这么好的转变。
更想不到的是，出殡的当天早上，姐姐的儿子就梦到她了。他就说，「现在看到的妈妈变年轻了，而且“长肉”了。」 什么意思呢？因为姐姐过世前得癌症已经一年了；这一年来，吃得少、睡不好，所以整个人是瘦到好像树枝一样。现在梦里看到的样子竟然变年轻、变长肉、变庄严了。而且妈妈还跟他说，她来到净土很高兴，也劝儿子要念佛，以后可以到净土。妈妈还说，现在连祖母都在那里。这位祖母就是姐姐的妈妈。因为以前祖母过世的时候，其实也有安排念“南無阿彌陀佛”的，但是当时念完佛，祖母的身体不是很柔软，所以家属一直挂碍祖母有没有往生极乐世界。但是现在这位姐姐竟然在梦里跟儿子说，祖母也在极乐世界，那么祖母也真的是到了净土了。
所以，念佛法门真的很殊胜，只要念佛，肯定就有阿弥陀佛的接引。不管当时我们有没有看到任何的感应，不管身体有没有什么柔软的瑞相，只要有念佛，也绝对能够到极乐世界的。要知道，这个梦到的儿子，其实他对佛法也不是很了解，他当时也不知道为什么妈妈会在梦里跟他讲这些话。他就是在妈妈出殡的当天梦到以后，就这样跟我们说的。我们一听就了解了。
这个是发生在我们吉隆坡净土宗附近的，刚好是在疫情期，大家都无法出门，也没有办法安排什么助念的。那位姐姐对佛法也是似懂非懂，就过世的时候，家人在身旁念佛而已，结果阿弥陀佛照样接引。所以这样的法门真的给我们安慰，给我们安心。讲安慰、讲安心就是这样。我们人或许有障碍，不能出门啦，没有修行啦，癌症啦，病痛啦，业障啦，疫情啦，身后事处理不好种种的，这些看起来都是障碍，但是只要有念佛，对阿弥陀佛来说，什么障碍都没有。
像善导大师说的，「众生称念，即除多劫罪； 命欲终时，佛与圣众，自来迎接； 诸邪业系，无能碍者；故名增上缘也」，善导大师就说，因为有阿弥陀佛愿力的增上缘，所以不管我们在什么情况之下念佛，都可以灭罪。念了佛，自然就有阿弥陀佛的接引。有了阿弥陀佛的接引，不管有任何的邪业、恶业、逆缘，统统都不会障碍阿弥陀佛的救度的。就好像黑暗跟光明一样。光一到，黑暗是阻碍不了的。是不是？黑暗能够阻碍得了光明吗？阻碍不了的。这就是讲到，我们众生的恶缘、逆缘、不顺的缘是阻挡不了阿弥陀佛的救度的，就像黑暗阻挡不了光明一样。像刚才那位姐姐，虽然临终过世的时候，要从医院搬回家，还要被放干冰，还是生病病重去世的，但是因为有了身旁的人念佛，还是阻挡不了阿弥陀佛接引她往生净土。这就是弥陀慈父不可思议殊胜的救度。（完）
流产婴孩被超度到净土（新加坡）
在我们新加坡净土宗道场有一个案例。这是发生在一位莲友身上的，而且是一位年轻的莲友，她才20多岁。虽然她皈依了（叫佛嗣居士），但是她平常对佛法还不是很了解的。佛嗣也是因为她妈妈是我们净土宗的莲友，才有这个念佛的缘。但是，佛嗣平常什么也不懂，对念佛也是有念、没念的，只知道危险的时候要念佛就是。
有一次学校放假，佛嗣到新加坡的百货公司去打工。在有一天下午三点多的时候，突然有一个妇女下半身流着血走了过来，就扑倒在佛嗣的身上。当时大家看到都惊呆了，有些人甚至紧张到讲不出话，因为这位妇女肚子是怀孕的。孕妇下半身还留着血，真的危险了。当时店里的老板马上叫救护车，然后叫佛嗣尽量不要让妇女给晕了过去。
佛嗣听到了，当然马上就想到要念佛。她念佛的“系统”就是在危险的时候要念佛就是。不过当时她什么都不懂，她直接跟那位妇女说，「我现在念什么，你就跟着我念就行。」那位妇女听到佛嗣念“南無阿彌陀佛”，也就开始动动嘴巴念佛了。大约15分钟后，救护车到了，佛嗣也把她送到医院才回家。那位妇女其实很快就康复，第二天她就出院了。而第三天就来到店里要跟佛嗣表达感谢。为什么？因为医生跟她说，虽然她确定是流产了（毕竟流了很多的血），但是如果说，她再迟一点送去医院的话，她可能会因为失血过多而死。
所以这位妇女觉得是“南無阿彌陀佛”保佑了她。为什么她这么说呢？因为这位妇女就讲了，当时佛嗣叫她一起念“南無阿彌陀佛”的时候，她就感受到有一道温暖的佛光照摄着她，顿时让她这个痛苦的身心变得非常地舒服，而且所有的痛苦慢慢地就减轻了。所以各位，我们看，一念佛，当下佛光就到！更没有想到的是，就在流产的当天晚上，这位妇女的先生就梦到一个庄严无比的小孩坐在一个莲花台向他道别。而且先生说，他看到宝宝现在在的地方地上全部是金色的。各位，听起来像不像是极乐世界？是啊，又是莲花，又是黄金为地，肯定是极乐世界。要知道这位妇女一家人不是学佛的，也就是说他们根本不知道什么阿弥陀佛极乐世界的。
过后，他们要为这个流产的宝宝处理身后事的时候，有的家人就提议说是不是要烧一些金银纸给宝宝，毕竟一般民间信仰都这样做。结果没有想到，这位梦到宝宝在净土的先生就第一个站出来说：「我们就不用烧了啦，因为我看到宝宝在的地方地上都是黄金，我们还要烧给他做什么呢？」 各位，我们看看，一个没有学佛的人还能讲出来这么有道理的话。是啊，极乐世界是黄金为地，那我们还烧那些假钱给他们做什么呢？
当时也鼓励他们一家人就念佛，也给了他们一家人一个念佛机。由于他们没有学佛，什么都不懂，所以当我们劝他们跟着念佛机念佛，他们就这样念，连什么法器、敲打唱念都没有，就这样念佛而已。结果有一次，妇女还看到一个庄严的宝宝在天上很高兴地向她微笑，先生也有一次回到家里的时候，就突然闻到很香的香味。明明家里都没有点香，但是就是有一股很香的味道出现。
不止他们一家人，连刚才那位年轻人佛嗣也遇到了。就在这件事情发生的第六天晚上，佛嗣就梦到有一位宝宝菩萨拿着莲花来送她。而且第二次再梦到的时候，又看到宝宝菩萨坐在一朵大莲花上面，但是还是拿着一个小莲花送给她。佛嗣当时就有点不满意了，因为她说：「明明宝宝菩萨有这么大的莲花，怎么就给我这么一朵小小的呢？好像太吝啬了！」 她当时跟我这么说的。我听了，就跟她说：「你是不是平常念佛，是爱念不念的？」 她说，「是啊，有时念，有时就没有念嘛！」 我说：「对了嘛，有时念、有时不念，所以你就只有一朵小莲花。可能是宝宝菩萨要提醒你要常念佛。你常念佛，你的莲花可能就跟他的“一样大了”。」
虽然这次是意外的流产，但是那位妈妈妇女也没有觉得特别的难过，甚至有点欣慰，毕竟知道宝宝已经被阿弥陀佛接引到最美好的极乐世界了。这位妇女也说，她流产过后，坐月子的期间，她还是一直念佛，因为她感到在念佛的时候，很安心、很安乐。所以在结果上，还是令人有点安慰的。像世间人所讲的，真的是不幸当中的大幸了。
所以阿弥陀佛能够给我们利益就是这样。因为人生的事情，尤其讲到生老病死，我们注定是没有办法改变的。我们人能够改变生老病死吗？不管是谁肯定改变不了。因为只要是人，都会生老病死，但是阿弥陀佛能够让我们在生老病死的时候有一个圆满的结果。尤其是在我们人类最无解、最担心的死亡，有阿弥陀佛慈悲亲自来接引我们到最美好的净土，这就好像在肮脏的泥土当中，能够长出庄严的莲花一样。
所以各位，佛说的，「种种安慰，为说妙法，教令念佛」，怎么样都好，就是要念这句“南無阿彌陀佛”就是。我们看，刚才的这个公案，念佛的人是一个对佛法不懂的年轻人。那位妇女一家人也不是学佛的，但是就这样听到佛号，就有阿弥陀佛的接引。所以不管如何，都是念佛。念“南無阿彌陀佛”真的是佛门当中的妙法了。我们想想看，如果像刚才发生的事件，请问我们还能让那位妇女来拜忏吗？还能让那位妇女来诵经吗？她都没有办法了。她当时都在流血流产当中，怎么还能做到这些？但是“南無阿彌陀佛”就不一样。她耳朵听到旁边的人给她念佛，嘴巴稍微动动念念，结果阿弥陀佛就来给她加持了。她自己说的，一开始流血的时候是很痛苦的，后来听到佛号，就感受到有一道很温暖的光照着她。所以我们看，阿弥陀佛的救度就是这么地妙。所以要得到阿弥陀佛的救度，要让我们过世的亲人蒙佛接引往生净土，就是要念佛。也不管我们往后遇到任何事情，要超度也好，要消业障什么都好，我们念佛人就是念“南無阿彌陀佛”；我们要鼓励大众，也是劝他们念佛。因为毕竟这是佛说的，这是安心、安慰，人人都可以做到的微妙法门。
近代的印光大师就有留给我们几句很殷切的开示。
印光大师说:
须知做佛事，唯念佛功德最大。
至于做佛事，当以念佛为第一，余皆场面好看而已。
做佛事只可念佛，勿做别佛事。
凡丧中作佛事，均当以念佛为事。若念经，拜忏，做水陆道场，殊少实益也。
保病荐亡，皆令念佛。以念佛利益，多于诵经拜忏做水陆多多矣。
念佛一法，超过一切。或荐亡，或祈亲寿，并一切所求，皆可如愿。
印光大师就是直接说，在佛门所有法会法门当中，念“南無阿彌陀佛”的功德是最大、是第一的。念“南無阿彌陀佛”虽然简单，但是它超越所有大大小小法会的功德，所以大师一直鼓励，如果要超度亲人，最好就是用念佛超荐。讲简单，就是只要念这句“南無阿彌陀佛”；讲殊胜，就是念了这句“南無阿彌陀佛”，决定能感召阿弥陀佛的救度；讲广度，阿弥陀佛说，十方众生念佛都可以得度。十方众生就是包括善人、恶人，包括圣人、凡夫，包括三善道、三恶道，包括身前、身后、中阴身，包括刚刚过世49天，还是过世三十年的。因为十方众生就是包括一切众生了。其他法门或许适合一些众生，但是不适合另外一些，但是念“南無阿彌陀佛”是谁都适合，谁都可以得到利益。
有人说，讲单单念佛很不圆融。其实念佛才是真正圆融的，因为什么众生都能够做到，什么众生都能够得度。这是大圆融了。像今天讲我们自己遇到的例子。马来西亚也有，新加坡也有，台湾也有，世界各地都有。我们看，真的是十方众生都能从念佛得到真实、直接的利益。所以真的要超度，就是念“南無阿彌陀佛”就是。（完）
Eyewitness Account【menu】
by Dharma Master Jing Ben
Recurring nightmares dispelled by Namo-Amituofo-recitation
There was a young lady called Ms. Hu. She was only 26 years old, but she often had nightmares of being caught by ghosts. If one has nightmare once in a while, or having nightmare after watching a horror movie, we can say that it is a coincidence. But in the case of Ms. Hu, she had been having nightmares for years. She kept dreaming of ghosts without ending. It is a very strange phenomenon since this normally will not happen to ordinary people.
There was also a fortune teller once told her that she might not live long. From her appearance at that time, she always looked very weak and tired all the time, even though she was only 26 years old. So, what the fortune teller predicted might be right.
In 2001, she had a nightmare as usual. However, this nightmare was very real compared to the past ones.
Ms. Hu said, in the dream, she was taken away by many ghosts. Halfway through, she wanted to run away. But, there was no way she could do so because she was facing a big mountain ahead and the mountain was full of big knives. When she tried to run to the side, there was a forest but the trees in this forest were full of small blades. She could not run in as once she entered the forest the leaves fell like blades and were cutting her body. At the same time, there were ghosts coming from behind to capture her again. With knives from the mountain ahead, blades from the forest trees at the side and some ghosts behind her, there was no way out for her.
At this critical moment, she suddenly remembered the elders in her family once taught her to recite “Namo Amituofo”. But at that time, she was reluctant to heed the advice. Now that she is facing the danger, instead of shouting for “help”, she shouted “Namo Amituofo”.
Unexpectedly, right after the single recitation, Ms. Hu heard a voice in the sky, the ground also began to shake. At that moment, a light emitted straight away into the hell. Ms. Hu saw there were two big lotus flowers within the light. Furthermore, there were two great Bodhisattvas on the lotus flowers.
She said one of the Bodhisattvas had a white appearance, and the Bodhisattva was holding a small vase which contained a willow branch. It must be Bodhisattva Avalokitesvara then. In Chinese, we always called him Guan-Shi-Yin-Pu-Sha. Bodhisattva Avalokitesvara normally shows up in an appearance of holding a jar with willow branch.
The other Bodhisattva was holding a lotus, looking differently from Bodhisattva Avalokitesvara, he must be Bodhisattva Mahasthamaprapta (Da Shi Zhi) then. As Ms. Hu was not a Buddhist, she knew nothing about Bodhisattvas. She only described what she saw at that time.
Upon the arrival of the Bodhisattvas, Bodhisattva Mahasthamaprapta assured her, “Come here, don't be afraid, you'll be fine with me.” And then Bodhisattva Avalokitesvara told the ghosts, "Ms. Hu is my sister, please don't hurt her again." Right after that, Miss Hu woke up from her nightmare dream immediately. And the special part is that, the nightmares that disturbed her for years were all gone suddenly and never happened again.
This is so called the remarkable of Namo-Amituofo-recitation. Since we only need to recite ‘Namo Amituofo’ and with ‘Namo-Amituofo’ alone, even though we do not recite the name of Bodhisattvas or other sutras or mantras, we will still receive the blessings from the Bodhisattvas. And this kind of blessings is very ‘close’ to us. Just like what happened in the story, the Bodhisattvas said, the reciters of Namo Amituofo are my close siblings. You see, we, as Namo-Amituofo-reciters, are recognised as the siblings of the Bodhisattvas. So, next time, if someone asks, "who is your brother?" we can answer, "My brother is Bodhisattva Avalokitesvara”. This is definitely a high honour for us.
As mentioned in the “Contemplation Sutra”, the Buddha said, “Bodhisattvas Avalokitesvara and Mahasthamaprapta become the close remarkable friends of those who recite ‘Namo Amituofo’ (若念佛者…观世音菩萨、大势至菩萨，为其胜友)”. So, the relationship between Bodhisattvas and us is just like close siblings, the closer one I think, since they are Bodhisattvas from Pure Land. People might ask why the Bodhisattvas from the Pure Land are willing to protect us? However, isn’t it normal that an elder brother takes good care of his younger brother? We, reciters of Namo Amituofo, are part of Amitabha’s Pure Land family now, so it is just alright that our big Boddhisattvas brothers from the Pure Land are here to bless and protect us.
Therefore, if we really understand the teachings, we certainly are willing to recite Namo Amituofo, and will recite with joy, right? Can one refuse to become a sibling of the Bodhisattvas in such an easy way?
So, we just recite Namo Amituofo for what we aspire. If we aspire to go to the Pure Land, recite Namo Amituofo. And if we aspire for blessings to eliminate our bad karma, also recite Namo Amituofo. All blessings of Buddhas and Buddhisattvas are included in this “Namo Amituofo”. So, Namo Amituofo is just like All-In-One item in this world.
Some people might be curious about the fact of such remarkable effect of Namo Amituofo-recitation. But try to think carefully, if humans can invent All-In-One items, then why can’t the great Amitabha Buddha do the same and in a better way?
In human world, we have invented smartphones which contain so many functions in one small device: making calls, surfing internet, taking photos, recording videos, storing items etc, all in one. All these are in a small device called smartphone. We have to know that the idea of smartphone nowadays is unthinkable hundred years ago, but it is a real fact in today’s world. So, don't think that the all-in-one effect of reciting ‘Namo Amituofo’ is impossible.
With the great wisdom and compassion of Amitabha Buddha, it is possible for him to concentrate all the virtues and merits into one "Namo Amituofo " for us to recite, just like the invention of all-in-one functions of smart phone for human use. Current scientific technology can really let us know that possibilities exist. Although we often cannot use science to prove Dharma, but these scientific technologies have proven the possibilities of thinking out of the box. So, we must have faith in what the Buddha said. We must believe that when we recite "Namo Amituofo”, it encompasses all merits.
In Chinese, we always called Namo Amituofo as 万德洪名, it means that Namo Amituofo encompasses countless types of virtues and merits. Once we recite it, then all we aspire will be fulfilled even to achieve rebirth in such a remarkable world of Pure Land. So just recite Namo Amituofo always.
Before ending, I would like to read some quotes from the Pure Land Buddhism.
Quote from the Infinite Life Sutra:
All Buddhas, as numerous as the grains of sand in the Ganges River, all acclaim the Amitabha Buddha, commending his unfathomable power and virtues. 十方恒沙诸佛如来，皆共赞叹无量寿佛威神功德不可思议。
The Buddha told Bodhisattva Maitreya, “Those who hear the name of ‘Namo Amituofo’, reciting the name even once, shall receive the utmost benefit, which is to possess unsurpassed merits and virtues.” 佛告弥勒：「其有得闻，彼佛名号，欢喜踊跃，乃至一念，当知此人，为得大利，则是具足，无上功德。」
Namo Amituofo
