October 13, 2024

Oct. 13, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

134. Expedient and Real (continued)

When comparing the Huayen and Fahua teachings to the 19th Vow, the Huayen and Fahua are unreal, and the 19th Vow in the Great Sutra is real. Why?

It is because the benefit of reading the Huayen and Fahua is rebirth in the Land of Bliss. (the profundity of Huayen is returning to the Land of Bliss, like Bodhisattva Samantabhadra), and the wonder of Fahua is rebirth through manifestation within a lotus in the Pure Land). Both of these rely upon the dedication of merits attained through self-powered practices, as said in Amitabha’s 19th Vow.

(to be continued tomorrow)

134 方便與真實 (續)

華嚴法華望十九願:以《華嚴》、《法華》望《大經》之第十九願,則《華嚴》、《法華》假,而第十九願真。何以故?

《華嚴》、《法華》猶以往生極樂為其經益(《華嚴》之奧在普賢導歸極樂,《法華》之妙在淨土蓮華化生,然彼猶不出彌陀第十九願自力修諸功德迴向之領域故)。

Namo Amituofo!

October 12, 2024

Oct. 12, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

134 Expedient and Real

Comparing worldly truths to those of the Theravada teaching. When examining Buddhist teachings in this era, comparing worldly truths to the Theravada teaching, the former is unreal and expedient and the latter is real.

When comparing the Theravada teachings to the Mahayana teachings, the Theravada are unreal, while the expedient teachings of the Mahayana are real.

Comparing the expedient teachings of the Mahayana to the real teachings of the Mahayana, the expedient teachings are unreal, while the real teachings of the Mahayana (such as Huayen and Tientai), are real.

(to be continued tomorrow)

134 方便與真實*

世法望小乘:佛說一代之教,以世法望小乘,則世法假(方便)而小乘真。

小乘望大乘:以小乘望大乘權教,則小乘假而權大乘真。

權大望實大:以大乘權教望大乘實教(華嚴、天臺),則權大乘假而實大乘真。

Namo Amituofo!

October 11, 2024

Oct. 11, 2024

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

03. The Verse about the Accomplishment of the 18th Vow (continued)

03.2 Question: Literally, the 18th Vow mentions “aspiration”, but not faith and practice. However, shouldn’t the description of the 18th Vow include the meaning of faith, aspiration and practice?

Answer: “Because of the power of the Buddha’s Fundamental Vow, any one who wishes to be reborn upon hearing the Name” - mentions the state of the mind; but, not the form of upholding practice. However, faith, aspiration and practice are one entity. Thus, those who have faith must commence the practice. For simplicity, it does not mention practice in this case.

03.《無量壽經》 第十八願成就偈 (續)

03.2 問:第十八願從字面上看只說到了願,沒有說到信和行,對第十八願的意表述,信願行必須缺一不可嗎?

答:「其佛本願力,聞名欲往生」,只說心相,未說行持,然信願行一體,安心必能起行,只是略而未說。

Namo Amituofo!

October 8, 2024

Oct. 8, 2024

Short Dharma Teaching about the Grace of Deliverance

救恩法語(一)

Life cannot survive without reliance.

Amitabha is the one we can rely upon forever.

People cannot live without a country.

The Land of Bliss is our ultimate homeland.

生命不可沒有依靠,彌陀是永遠的依靠;

人生不可沒有歸宿,極樂是究竟的歸宿。

Namo Amituofo!

October 10, 2024

Oct. 10, 2024

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

03 The Verse about the Accomplishment of the 18th Vow

By the power of that Buddha’s Fundamental Vow,

Those who hear his Name and wish to be reborn,

ill all reach his land,

And naturally attain the state of non-retrogression.

03.1 Question: How should we practice in order to easily attain the state of non-retrogression?

Answer: Those who hear Amitabha’s Name and exclusively recite it, “will all reach his land, and naturally attain the state of non-retrogression”.

In Nagarjuna’s Chapter on the Easy Practice he also says, “If a person wishes to reach the state of non-retrogression quickly, he should reverently uphold the recitation of Amitabha’s Name.”

The Collection on Joy and Peace says, “Referring to the sacred teachings as evidence, the Pure Land Treatise says, “All ordinary and heavenly beings who are reborn in that land will be the same as a Bodhisattva of Pure Mind. A Bodhisattva of Pure Mind is the same as a well grounded Bodhisattva , as they will both ultimately attain the perseverance of stillness and the state of non-retrogression.”

(to be continued tomorrow)

03.《無量壽經》 第十八願成就偈

其佛本願力,聞名欲往生,皆悉到彼國,自致不退轉。

03.1 問:怎樣修行易得不退轉?

答:聞名稱念,「皆悉到彼國,自致不退轉」。

又,《易行品》:「若人欲疾至,不退轉地者,應以恭敬心,執持稱名號。」

《安樂集》:「《淨土論》(意)云,十方人天生彼國者,即與淨心菩薩無二;淨心菩薩即與上地菩薩畢竟同得寂滅忍故,更不退轉。」

Namo Amituofo!

October 9, 2024

Oct. 9, 2024

Q and A about Practicing Amitabha-Recitation

Part Two - Rebirth through Amitabha-Recitation

第二部分 有關念佛往生

Question: If I cannot live according to the precepts, can I be reborn?

Answer: Certainly! Please refer to Page 135 regarding the accounts of Master Lin Ke.

Referring to the passage on rebirth for those at the lowest level in the middle tier or below:”even if they have not taken the precepts , or break the precepts and commit offenses, they can still be reborn near the end-of-life.”

When cultivating, it is generally required to practice the precepts, meditation, and wisdom diligently; in order to eradicate greed, hatred and delusion. Abiding by precepts is fundamental. If a practitioner fails to hold the pure precepts, he cannot attain any benefits in the human and celestial realms, not to mention the benefit of full emancipation and becoming a Buddha.

As these requirements are high, very few people are capable of accomplishing them. That is why the Buddha introduced the teaching of Amitabha-recitation. The teaching of Amitabha-recitation is - exclusively reciting the Name of Amitabha Buddha, and having faith in his power. Rebirth requires faith, aspiration, and exclusive Amitabha-recitation. It has nothing to do with precepts, meditation, or wisdom.

It is like sailing on a boat. One relies on the power of the boat, our arrival at our destination has nothing to do with our swimming skills. As long as we are on board, we can be transported across the river. It is the same with reciting Amitabha’s Name. By merely reciting Amitabha’s Name, we can all be reborn with recourse to Amitabha’s vow power. It doesn’t require any precepts, meditation, or wisdom. Thus, it is a special teaching of the greatest kindness and compassion.

19問:如果不能清淨持戒,念佛能往生嗎?

答:能!《念佛感應錄》第三集第135頁瑩珂法師即是其證。《觀經》中品下生以下都是無戒、破戒、造罪的人臨終念佛而往生的。

一般法門修持都要求「勤修戒定慧,息滅貪瞋癡」,其中戒律是基礎,不能清淨持戒,連人天善果都得不到,更不要說解脫成佛了。

但是這畢竟是太難了,能修戒定慧、滅貪瞋癡的人少而又少,不能達到的人多而又多,所以佛才說了念佛這個特別法門。

念佛法門是只要稱念阿彌陀佛的名號,仰靠阿彌陀佛的願力。往生只與念不念佛相關,與有沒有戒定慧無關。

比如乘船渡河,靠的是船力,與乘客識不識水性毫不相關,只要乘船,都可以渡河。念佛也一樣,只要念佛,都可以乘上了阿彌陀佛的願力,有沒有戒定慧通通往生,所以稱為大慈大悲、特別法門。

Namo Amituofo!

October 7, 2024

Oct. 7, 2024

Short Dharma Teaching Regarding Impermanence

無常法語

Neither a wife, treasures, nor a throne,

Can be taken with us at the end of life.

Only the karma through living according to the precepts and the virtues of giving without attachment

Can be our companions during and after this life.

妻子珍寶及王位,臨命終時無隨者;

唯戒佈施不放逸,今世後世為伴侶。

Namo Amituofo!

October 6, 2024

Oct. 6, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Vast Oceans vs Water Droplets

All water on earth, vast oceans and tiny droplets alike, reflect the image of the moon in the same way. The moon’s image is intact and complete, whatever the size of the body of water.

The same principle applies to sentient beings in their practice of Amitabha-recitation.

Amitabha’s deliverance is compared to a bright full moon in the sky, sentient beings of various aptitudes are like different bodies of water on earth. Bodhisattvas of superior aptitude, who have profound aspirations and wisdom, and are able to endure the difficult practices based on self-power, are like water in an ocean. Those of lesser aptitude, who have fewer aspirations, limited wisdom, and who are unable to cultivate any virtues, are like droplets of water. These ordinary beings include those who, at their lives’ end, belong to the lowest level of the lowest grade of people.

By practicing Amitabha-recitation, both great Bodhisattvas and ordinary beings equally attain all of Amitabha’s merits and virtues. There is no difference in the benefits they derive from the practice. Hence, the saying [by Master Shandao], “Practitioners of the Five Vehicles can all be reborn in the Pure Land ”, with “ the same merits and appearance”.

Although small in size, every drop of water can reflect the moon. Similarly, although possessing lesser intelligence and aptitude, ordinary beings can still receive all of the merits within Amitabha’s Great Name of Myriad Virtues.

12. 大海與微滴

一大海水映照天上完整的月亮,一小滴水也映照天上完整的月亮;不因海大其月便大,不因滴小其月便小。眾生念佛亦復如是。

彌陀救度如天上之明月,眾生根機如地上之眾水。大根機、大心量、大智慧、大修行之大菩薩如大海水;小根機、小心量、無智慧、無修行,乃至造罪臨終之下下品如微滴水。

至其念佛,則大菩薩與罪凡夫同獲彌陀全體功德,不增不減,無高無低,故言「五乘齊入」,亦說「平等一相」。水滴雖小,能映全月;凡心雖微,能納洪名。

Namo Amituofo!

October 5, 2024

Oct. 5, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

Three Kinds of Naturalness (continued)

Master Yanluan says, “The Three Domains are characterized by corruption, delusion, contamination, transmigration [in the Six Realms] and endless suffering.”

“These Three Domains resemble a dark house in which unenlightened ordinary beings reincarnate endlessly.”

“The Three Domains all stem from ignorant and flawed activities. Beings there are dreaming during a lengthy sleep and don’t know how to transcend this condition.”

By learning Buddhist teachings, one should see the layer of impermanence in all phenomena, and turn their delusions into clarity. However, if one has no power to practice the Buddha Way and leave the Three Domains, our lives will be lived in vain. “Since time immemorial, we have died and been reincarnated, without any causal conditions to leave the cycle of rebirth”.

Our karma is too deep and our bonds are too tight. The purpose of learning Buddhist teachings in this lifetime is rebirth in the Land of Bliss with recourse to the power of Amitabha Buddha’s 18th Vow. In this way, we can sever all of our karmic bonds and enter the realm of unconditioned Dharma Nature.

To return to our Dharma Nature is not difficult, as long as one believes in and accepts Amitabha’s deliverance, exclusively recites Amitabha’s Name, and aspires to be reborn in Amitabha’s Pure Land. That person lives in the naturalness of the power of Amitabha’s Fundamental Vow under all circumstances. He is always embraced by Amitabha’s light and will naturally leave the Six Realms, to be reborn in the Land of Bliss and realize the fruition of the Buddha Nature. This is called “the permanent support of Amitabha Buddha’s power”.

Amitabha Buddha constantly reaches out to sentient beings in the ten directions. Only those who entrust in his Fundamental Vow and exclusively recite his Name will be embraced by Amitabha’s light. If sentient beings can rely on the naturalness of Amitabha’s vow power, they can transcend karmic force, and realize the naturalness of the unconditioned realm. Thus, they can manifest in any form in the ten directions freely without any obstructions.

133 三種自然 (續)

曇鸞大師說,三界是「虛假、污染、顛倒、破壞、輪轉、無窮」、「三界是生死凡夫流轉之闇宅」、「三界是有漏邪道所生,長寢大夢,莫知悕出」。

學佛,首先就應該透視這一層虛妄,轉顛倒為清淨;話雖如此,如果最後無力翻轉、出離三界,一切都將是徒勞無功,所謂「自身現是罪惡生死凡夫,曠劫以來常沒常流轉,無有出離之緣」。

業力之深、繫縛之緊,使人怵目驚心。因此學佛的目的,是今生就往生極樂世界,乘佛願力,斷業繫之維,入無為法性之都。

回復法性並不難,只要信受彌陀救度,專稱彌陀佛名,願生彌陀淨土,則時處諸緣都在彌陀本願力的自然之中、在彌陀光明攝取之中,自然能離開六道、往生淨土、證入佛果,所謂「佛力住持」。

阿彌陀佛憶念十方眾生,唯有信靠本願、專稱佛名之人,蒙佛心光攝取。眾生若能依靠願力自然,便能橫超業力自然,而證悟無為自然,變化十方,自在無礙。

Namo Amituofo!

October 4, 2024

Oct. 4, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

Three Kinds of Naturalness (continued)

3. The Naturalness of the Unconditioned Realm

The Naturalness of the Unconditioned Realm includes both True Suchness and Dharma Nature.

All conditioned Dharmas are the result of intentional acts and the power of causal conditions. However, the Law of True Suchness and Dharma Nature naturally exist free of these intentional acts. Thus, it is called “ the naturalness of the unconditioned realm”. In the Infinite Life Sutra, Shakyamuni always praises the naturalness of the unconditioned realm in the Land of Bliss:

“ That Buddha-land is like the realm of unconditioned Nirvana”.

“The ground in that Buddha-land is naturally composed of seven jewels”.

“Not even the names of the three realms of suffering are heard there, but only Nirvanic sounds of bliss”.

“Those who abide there are of noble and majestic countenance, unequaled in all the worlds. Their appearance is superb, unmatched by any other beings, heavenly or human. They are all endowed with bodies of Naturalness, Emptiness, and Infinity."

Naturalness, Emptiness, and Infinity refer to the wonderful law of True Suchness and Dharma Nature. “Upon arrival in the world of the Lotus Treasure Store, one will realize the Body of Dharma Nature and True Suchness.

In the “Praise of Dharma Practice”, it says, “ follow the Buddha freely and return to naturalness. Amitabha’s Land is Pure Naturalness. We return to reality instantly, in the state of no-outflow and no-birth.”

It also says, “The Land of Bliss is an unconditioned realm.” The Land of Bliss is a realm of Nirvana with unconditioned naturalness. It is aligned with the wonderful law of True Suchness and Dharma Nature. All phenomena are naturally manifested without the need for intentional acts. They are naturally enlightened, realize Nirvana, and attain ultimate happiness without

any suffering.

Looking back, sentient beings in the Three Domains are formed by common karma, which opposes True Suchness and Dharma Nature. Every single thought of a sentient being represents one cycle of birth-and-death, and the land and environment are ever changing and impermanent.

From the point of view of the Buddha, one should not rely on or become attached to the forms produced by impermanent causal conditions. However, sentient beings cannot perceive what the Buddha perceives as reality. Thus, people act with greed and attachment, and are dragged by karmic force to reincarnate within the Six Realms, and to suffer retribution in vain.

133 三種自然 (續)

三、無為自然

無為自然指「真如法性」。「有為法」皆出於因緣力的造作,而真如法性之理是離開這種造作而自然存在的,所以說「無為自然」。《無量壽經》中,世尊處處盛讚極樂世界的無為自然:

彼佛國土,次於無為泥洹之道。其佛國土,自然七寶。無有三塗苦難之名,但有自然快樂之音。

顏貌端正,超世稀有,容色微妙,非天非人,皆受自然虛無之身、無極之體。

這裡所說的「自然」、「虛無」、「無極」,都是指真如法性的妙理,所謂「得至蓮華藏世界,即證真如法性身」。

《法事讚》卷下說: 從佛逍遙歸自然。自然即是彌陀國。無漏無生還即真。

又說: 極樂無為涅槃界。極樂世界是「無為自然的涅槃境界」,與真如法性的妙理一致,所有萬物是自然顯現,不經過造作。眾生一旦往生,即契入法性,不必假藉造作修為,自然證悟涅槃,究竟離苦得樂。

反觀眾生所處的三界,有情的生命、無情的山河大地,都是共業所成,背離了真如法性;眾生念念生滅,依報環境也無常變滅。

這在佛來看,是虛偽不可依憑的假相,應當遠離;但是眾生不能見佛所見,所見所受,無不以為真實,所以產生貪愛造作,自然被業牽引,在六道裡輪迴不休,白白地承受苦樂果報。

Namo Amituofo!

October 3, 2024

Oct. 3, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

Three Kinds of Naturalness (continued)

In the Rite of Praise of Rebirth, Master Shandao quotes the 18th vow, “If, when I achieve Buddhahood, sentient beings of the ten directions who wish to be reborn in my land, rely on the power of my Vow, and recite my name, even ten times, should fail to be born there, may I not attain Perfect Enlightenment.

Today Amitabha 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.”

This means that, if Amitabha has become a Buddha, he is capable of delivering sentient beings who aspire to be reborn in the Land of Bliss by exclusively reciting “Namo Amituofo”; even if they recite ten times near the end-of-life, they will naturally be reborn with recourse to Amitabha’s great Fundamental Vow.

'Namo' means to take refuge in, which is “faith”, and to dedicate one’s merit towards rebirth is “aspiration”. Reciting 'Amitabha Buddha' is the practice. Thus, it can be said that faith, aspiration and practice are replete within the great six-character Name. So, if sentient beings exclusively recite Namo Amituofo, they are fully assured of rebirth through reliance on the power of Amitabha’s 18th Vow.

(to be continued tomorrow)

133 三種自然 (續)

善導大師在《往生禮讚》中對本願解釋說:

若我成佛,十方眾生,稱我名字,下至十聲,若不生者,不取正覺;

彼佛今現,在世成佛,當知本誓,重願不虛,眾生稱念,必得往生。

意思是,如果阿彌陀佛成佛,就能使願生極樂國土、專稱「南無阿彌陀佛」的眾生,即便臨終稱名十聲,也能仰仗本弘誓願之力自然往生。

《觀經疏》中解釋六字名號說:言「南無」者,即是歸命,亦是發願迴向之義;言「阿彌陀佛」者,即是其行:以斯義故,必得往生。

「南無」本身就是歸命,也就是「信」;「發願迴向」就是「願」;「言『阿彌陀佛』者, 即是其行」,就是「行」。可說這六字名號裡面,信、願、行統統具足,所以眾生稱念「南無阿彌陀佛」,就必定能仰賴佛的願力自然往生。

Namo Amituofo!

October 2, 2024

Oct. 2, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

Three Kinds of Naturalness (continued)

Those who believe in and accept Amitabha’s deliverance will be naturally transported by Amitabha’s vow power, and assured of rebirth in his Pure Land. Thus, those who believe in “other-power” do not rely on “self-power”, as they feel they have no power. They have no choice but to rely on Amitabha’s vow power.

The power generated by exclusive recitation of Amitabha’s Name naturally enables the reciter to be reborn and to become a Buddha. This is called “ the naturalness of becoming a Buddha through Buddha-recitation.” As long as we comply with Amitabha’s vow, we will naturally receive his vow power and be reborn in the Land of Bliss.

Nagarjuna Bodhisattva says, “Amitabha’s Fundamental Vow is this way - if anyone invokes me, recites my Name, and takes refuge in me, he will instantly enter the state of assurance [non-retrogression], and subsequently attain the highest perfect enlightenment. Thus, one should always be mindful of him.”

If sentient beings in the ten directions can believe in and accept Amitabha's deliverance, aspire to be reborn in the Land of Bliss, and exclusively recite Amitabha’s Name, they will enter the state of non-retrogression in this lifetime, through the naturalness of Amitabha’s vow power.

The naturalness of Amitabha’s vow power guarantees the assured rebirth of sentient beings in this lifetime. Exclusive recitation of Amitabha’s Name is the method to be used by sentient beings to rely on the naturalness of the vow power.

(to be continued tomorrow)

133 三種自然 (續)

信受彌陀救度的人,自自然然被阿彌陀佛願力所牽引,決定往生淨土。所以信受他力的念佛人,不憑藉自身之力(體悟自力無力,無有自力),而是靠倒阿彌陀佛的願力。

彌陀佛名產生的力用,自然使念佛人往生成佛,所謂「念佛成佛是自然」。只要符合阿彌陀佛的願,自自然然隨願力的運轉而往生極樂世界。

龍樹菩薩《易行品》說:阿彌陀佛本願如是:若人念我,稱名自歸,即入必定,得阿耨多羅三藐三菩提;是故常應憶念。

十方眾生若能信受阿彌陀佛救度,願生極樂國土,專稱阿彌陀佛佛名,必能因願力自然,當生進入成佛不退轉之地。

願力自然,是眾生今生必定成就的原理;稱念佛名,則是眾生依靠願力自然的方法。

Namo Amituofo!

October 1, 2024

Oct. 1, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

Three Kinds of Naturalness (continued)

2. The Naturalness of vow power

It refers to Amitabha’s power, expressed in his Fundamental Vow. Amitabha Buddha took 5 eons to formulate and make his 48 great vows. He further took countless eons to accumulate merits and virtues through the Bodhisattva practices that power his 48 vows.

Among them, the 18th Vow is the fundamental one. It says, “ if sentient beings recite this Name even ten times and fail to attain rebirth, I will not attain perfect Enlightenment.” This is the agreement between Amitabha Buddha and sentient beings.

Sentient beings who accept Amitabha’s offer and recite his Name “even ten times,” will attain assured rebirth with recourse to Amitabha’s vow power. Amitabha dedicated his attainment of perfect Enlightenment to Amitabha-reciters’ assured rebirth. He is now a Buddha who lives up to the promise he made in his18th Fundamental Vow. Amitabha has accomplished all that is necessary to deliver us to his Pure Land.

The 18th Vow is the source of Amitabha’s power, merits, and virtues; that benefits himself by benefiting others. As Amitabha becomes a Buddha, all sentient beings in the ten directions, including: sacred and ordinary, good and evil, wise and foolish, benevolent and unworthy ones, can be naturally reborn in the Land of Bliss with recourse to the Power of Amitabha’s Fundamental Vow.

The Infinite Life Sutra says, “By the power of that Buddha’s Fundamental Vow, those who hear his Name and wish to be reborn will All reach his land, and naturally attain the state of non-retrogression.”

This verse regarding the Fundamental Vow was specially selected by Shakyamuni Buddha. It indicates that the merits and virtues that are the source of Amitabha Buddha’s power are stored in his 18th Vow.

Because of the power of Amitabha’s 18th Vow, any sentient being who hears his Name (“Namo Amituofo”), aspires to be reborn in the Land of Bliss, and exclusively recites “Namo Amituofo”will attain assured rebirth, and infinitely dwell in the state of non-retrogression.

The Infinite Life Sutra says, “The Pure Land teaching does not go against [our will] and can be attained as a natural process.”

(to be continued tomorrow)

133 三種自然 (續)

二、願力自然(他力自然)

願力自然是指阿彌陀佛的本願力。阿彌陀佛以五劫的時間思考出四十八大願,又以兆載永劫的時間累積菩薩萬行,完成四十八願,使願願都有了功德力。

其中,又以第十八願為本願之根本,願文說:「乃至十念,若不生者,不取正覺。」這是阿彌陀佛與十方眾生的約定。

眾生以「乃至十念」的念佛之行,就能乘上彌陀願力,必定往生淨土;彌陀則以念佛眾生的必定往生為代價,酬答本願,最終成佛。也就是說,阿彌陀佛依四十八願的根本願──第十八願之力而成就救度眾生的佛身,也依第十八願之力而得以救度十方眾生。

第十八願是阿彌陀佛自利、利他的功德力之源。現在阿彌陀佛已經成佛,十方眾生不論凡聖、善惡、智愚、賢不肖,凡是得以往生極樂淨土的,都是乘彌陀本願力而自然得生。

《無量壽經》說:其佛本願力,聞名欲往生,皆悉到彼國,自致不退轉。這是本願偈之文,是世尊親自抉擇彌陀本願的願偈,也就是說,阿彌陀佛一佛的功德、力用之根本,正在第十八願。

由於阿彌陀佛第十八願的力量,當眾生聽到了這一句「南無阿彌陀佛」名號而願生極樂國土,從此專念「南無阿彌陀佛」,這樣的話,每一個人統統都能夠到極樂國土,而且從現在開始,自自然然就不退轉。《無量壽經》又說:其國不逆違,自然之所牽。

Namo Amituofo!