阿弥陀佛的救度——现场答疑部分

The Deliverance of Amitabha Buddha – On-site Q&A

一、「南无阿弥陀佛」是什么意思？

What does "Namo Amitabha Buddha" mean?

答：「南无阿弥陀佛」是梵语的音译。由「南无」「阿弥陀」「佛」三个词构成。「南无」是归命，「阿弥陀」是无量光明、无量寿命，「佛」是觉者；合起来即：归命无量光明及无量寿命的觉悟者。

A: "Namo Amitabha Buddha" is a Sanskrit transliteration. It comprises three words – "Namo," "Amitabha," and "Buddha." "Namo" means that I entrust my life. "Amitabha" is infinite light and infinite life. "Buddha" is the awakened one. Together it means I entrust my life to the awakened one who has infinite light and infinite life.

「无量光寿」即真理本身的存在形态。因为真理一定是普遍平等，永恒不变，并能破除暗谬，以光明引导世人，给众生觉悟的生命，所以「阿弥陀佛」即是与真理同体，并将此众生幽微难明的真理彰显在其成佛的名号中。故「阿弥陀佛」的名号即是真理的浓缩，真理的符号化、有形化，也即是真理本身的表现。故称念「南无阿弥陀佛」即是归命真理，与真理碰触，接受真理之光的引导，并获得与真理同在的觉性生命。这是阿弥陀佛因中发愿及果上成佛必然的功能利益。

"Infinite light and life" is the existing form of the truth itself. The truth is universally equal and constant. It can exterminate darkness and falsehood, guide people with light, and give sentient beings enlightened lives. Amitabha Buddha is of the same body as the truth. He also manifests the truth, which is too abstruse for sentient beings, in his Buddha name. So his name is the embodiment of the truth. It is a symbol and manifestation of the truth. It represents the truth itself. To recite "Namo Amitabha Buddha" is to entrust our lives to the truth, to touch the truth, to accept the guidance given by the light of the truth, and to obtain an awakened life abiding in the truth. These are the functions and benefits that derive spontaneously from Amitabha's making of vows in the causal ground and his attainment of Buddhahood in the achievement ground.

二、我们要怎样获得阿弥陀佛的救度？靠自己的善行吗？

How can we receive Amitabha Buddha's deliverance? Should we rely on our own virtuous deeds?

答：只要信受弥陀救度，专称「南无阿弥陀佛」，愿生极乐世界，就一定会被救往极乐。众生善行虽然值得嘉许，但靠众生自己的善行顶多只能来世做人或生天，仍然在生死轮回中，要想往生阿弥陀佛的净土绝对不可能。因为众生再怎么行善都是迷茫的、染污的，我执烦恼，不明真理，仍然在错谬颠倒当中，众生世间的善行只在此世间有相对价值，而与极乐净土绝对真理的境界完全不相应，属于虚假之善、杂毒之善。

A: We only need to have faith in and accept Amitabha's deliverance, single-mindedly recite "Namo Amitabha Buddha," and aspire to rebirth in the Land of Bliss. Then we'll surely be delivered there. Virtuous deeds of sentient beings are praiseworthy, but by relying on our good deeds we can only be reborn as a human or celestial being. We would remain within the cycle of rebirth. It's absolutely impossible to be reborn in Amitabha's Pure Land. This is because no matter how diligent we perform virtuous actions, we are always perplexed and impure, afflicted by attachment to self, and ignorant of the truth. As sentient beings remain in falsehood and delusion, their virtuous deeds have merit in this world only, and are totally incompatible with the Land of Bliss – a realm of absolute truth. Such deeds are insubstantial, toxic virtuousness.

三、不论众生善恶 ，只要称念「南无阿弥陀佛」就必定往生净土，众生会不会因此而放纵造罪呢？

Whether they are good or evil, those who recite "Namo Amitabha Buddha" will assuredly be reborn in the Pure Land. Will sentient beings therefore indulge in vices and commit wrongdoings?

答：不会。一因佛法总体鼓励断恶行善；二由称念「南无阿弥陀佛」即能转恶为善，如光破暗。不可能接受真理引导的人反而在罪业道路上越走越远。

A: No. Because first, Buddhism generally encourages us to forsake evil and do good. Second, the recitation of "Namo Amitabha Buddha" can convert the unwholesome into the wholesome, like light dispersing the darkness. Anyone who is unable to accept the guidance of the truth simply goes further and further down the path of negative karma.

四、称念「南无阿弥陀佛」，现世、来生有那么多的功德利益，并且死去多年的祖先，还有动物、地狱众生都能往生净土，令人难以置信，不知可有事实例证？

Reciting "Namo Amitabha Buddha" provides so much merit and benefit in the present and future lives. Long-deceased ancestors as well as animals and hell beings can be reborn in the Pure Land. That is incredible. Are there any supporting facts?

答：古今中外这样的例证很多，中国、日本都收集有许多人、动物、鬼道、地狱众生往生的实例，记为《往生传记》。真理一定经得住事实的验证，假如没有事证，佛法即是虚假骗人。在中国，从来弥陀净土的信仰者占绝大部分，他们多半并不是领悟佛法的高深道理，而是亲身体会到念佛的利益才有坚固的信仰。尤其现代传媒发达，念佛往生及现世利益的事例随处可见。我本人亲自见闻的就很多。弘愿寺已编印出版七集《念佛感应录》，也专门编有一本《动物往生佛国记》。

A: There are many ancient and modern examples throughout the world. China and Japan have collected many cases of people, animals, ghosts and hell-beings attaining rebirth in the Pure Land. They are recorded as "Rebirth Biographies." Truth must withstand the test of facts. Without factual evidence, Buddhism would be false and deceptive. In China, Pure Land followers account for the great majority of Buddhists. They mostly acquire strong faith not from an understanding of the profound philosophy of the Dharma, but because of their personal experience of benefits from name-recitation. Since modern media are well developed, there are many reports of rebirth through recitation and benefits for the present lifetime. I've personally experienced many cases. Hongyuan Monastery has published seven volumes of Records of the Effects of Amitabha-Recitation, and one volume of The Rebirth of Animals in Buddha-Realms.

五、动物不是上帝造了供人类食用的吗？

Weren't animals created by God for humans to eat?

答：此为大错。实为人类以自我为中心而对其他生命予杀予夺的典型表现，已造成世界及人类巨大危害。以佛教来看，一切众生皆有佛性，但因迷惑造业不同而受种种生命身，其佛性生命完全平等，都有成佛的可能性。认为人类优越可以随便驱使、宰杀其他生命的观点，不论从事实上、道义上、爱心上都站不住。

A: That's completely mistaken. It is indeed a typical indication of humans' self-centeredness and excessive slaughter of other species, and has caused great harm to the world and mankind. From the Buddhist perspective, all sentient beings have Buddha-nature. They take various life forms because they suffered delusion and created different karma. But in their Buddha-natured lives, they are entirely equal. They all have the opportunity to attain Buddhahood. The viewpoint that humankind is superior and may casually command or kill other lives is not tenable in terms of fact, morality and benevolence.

六、弥陀救度与上帝救赎有何不同？

What is the difference between Amitabha's deliverance and God's salvation?

答：不论何种救赎皆可贵、感动，略说二者有十点不同。

A: Any kind of salvation is precious and moving. In brief, there are ten differences between the two.

❶ 空间不同。上帝救赎仅限地球，弥陀救度遍及十方一切世界。

Different spaces. God's salvation is limited to the Earth. Amitabha's deliverance permeates all worlds of the ten directions.

❷ 时间不同。上帝救赎有末日审判之截止日期，弥陀救度尽未来际永不止息。

Different time frames. God's salvation is subject to a deadline – the last judgment. Amitabha's deliverance continues through the indefinite future.

❸ 广狭不同。上帝救赎只及于人类，弥陀救度广及一切天、人、地狱、饿鬼、畜生之六道众生。

Different scope. God's salvation is directed only at humans. Amitabha's deliverance embraces all sentient beings of the Six Realms – deities, humans, asuras, hell beings, hungry ghosts and animals.

❹ 机率不同。上帝救赎，一人只有一次机会；弥陀救度，人人都有无数次机会，即使今生不得度，下入三恶道，弥陀仍然随逐不舍施以救拔，或令再度转生为人而得度。上帝救赎不完全，必定有一部分人永陷火狱，不得救度；弥陀救度则即使造罪已入地狱众生，也誓必一个不漏地加以救度，故从无穷时劫来看，任何众生皆有百分之百机率被救往极乐净土。

Different probabilities. With God's salvation, each person has only one chance. In Amitabha's deliverance, there are countless opportunities for everyone. Even if one is not delivered in the present lifetime and falls into the Three Wretched Realms, Amitabha Buddha will always follow and rescue him, or have him be reborn as a human to attain deliverance. God's salvation is incomplete. Some people will fall into the hellfire forever – beyond salvation. But Amitabha delivers all beings without exception, even if they are already in hell because of karmic offenses. So from the viewpoint of infinite time, every sentient being has a 100% chance of deliverance to the Land of Bliss.

❺ 角色不同。上帝既是救赎者又是审判者；阿弥陀佛纯是救度者，不是审判者，慈悲哀愍众生造罪受苦，越是罪苦，越加救度，乃至永陷阿鼻地狱众生也誓必救度。

Different roles. God is a savior as well as a judge. Amitabha Buddha is purely a deliverer, not a judging authority. He compassionately sympathizes with sentient beings who suffer from negative karma. The more negative karma and suffering a person has, the more Amitabha Buddha tries to deliver her. He pledges even to deliver all beings who sink into Avici Hell for an incalculable time.

❻ 难易不同。上帝救赎单一强调信，似乎缺少具体明确简易的手段，有人信不来或信心无法坚持，便不得其门而入；弥陀救度可以随时随地称念「南无阿弥陀佛」，方便简易，令愚痴众生不论懂与不懂，信与不信，信深信浅都能与阿弥陀佛对接沟通，蒙受阿弥陀佛光照保护。

Different levels of difficulty. God's salvation stresses faith only, and seems to lack specific, clear and easy means. Anyone who has no such faith or fails to adhere to the faith will not cross its threshold. With Amitabha's deliverance, we can recite "Namo Amitabha Buddha" at any time, in any place. Recitation is convenient and easy. It enables ignorant sentient beings to interface and communicate with Amitabha Buddha and enjoy the protection of his light, regardless of whether they understand and believe the teaching, or whether their faith is deep or superficial.

❼ 利益不同。上帝救人生天，并未能与真理完全同体，因受造物与造物主永远不能平等；弥陀救度众生往生极乐则皆平等成佛，与真理究竟一体，无二无别，是绝对平等的真理境界。

Different benefits. God saves people to heaven. That realm is not of the same body as the truth, because the creatures can never be equal with the Creator. Sentient beings delivered to the Land of Bliss by Amitabha Buddha all become Buddhas on an equal basis. Ultimately, they are of the same entity as the truth, undifferentiated from it. It's the truth realm of absolute equality.

❽ 慈悲不同。如上可知，上帝救赎，慈悲小而有限；弥陀救度，慈悲大而无限。

Different compassions. From the foregoing, God's salvation reflects a relatively limited benevolence, while Amitabha's deliverance is motivated by his great, infinite compassion.

❾ 理论不同。上帝救赎以创世论为基础，即上帝创世造人，而人违背上帝意旨造罪，上帝爱其造物故予救赎。弥陀救度以佛性及缘起论为基础，即一切众生皆有佛性，佛性清净平等，一体不二，为真理本体，无造无被造。众生迷此佛性，自己颠倒造罪，因而受苦受难；诸佛菩萨觉悟此佛性得大解脱自在，怜愍众生迷惑颠倒造罪受苦，自然流露平等大慈悲心而欲救拔。

Different underlying principles. God's salvation is based on creationism. God created the world and mankind; human beings violated his will and committed sins; he loves his creation, so he saves them. Amitabha's deliverance is based on Buddha-nature and the Law of Dependent Origination. All sentient beings have Buddha-nature; Buddha-nature is pure, equal, and of one, undivided unity. It's truth itself. There is no creator or creature. Sentient beings are ignorant of their Buddha-nature, so they create negative karma and suffer hardship and calamities. The Buddhas and Bodhisattvas are awake to their Buddha-nature and therefore attain liberation and freedom. They have pity on us for our delusion, negative conduct and suffering, and spontaneously reveal equal, vast compassion, longing to deliver us.

❿ 觉悟不同。如果说「爱即真理」，则爱的深度广度取决于对真理觉悟的深浅。二相对比，很显然有神宗教所宣称上帝（主、神）的爱与阿弥陀佛的慈悲究竟不能相比，说明其对真理的觉悟有限，如雾中观花，含有臆测的成份，难以经受合理的质疑，非如佛教，由大彻大悟，起大慈大悲，其理与事皆经得起任何质疑。

Different realizations. If we say, "Love is truth," the depth and breadth of love depend on the extent to which the truth is realized. It is clear that the love of God (Lord, divinities) in theistic religions is not comparable with Amitabha's compassion. The former's limited realization of the truth results in conjectural perceptions, like admiring flowers in the mist. Their doctrines can hardly stand reasonable challenge. By contrast, the great awakening in Buddhism can generate infinite compassion. Its principles and actions can both stand questioning.

问：我们寺院的晚课施食就是念佛号。有法师认为不按照施食的仪轨进行，不如法；有法师说，念佛号众生得不到食物，因为被佛光挡住了，必须念咒才行。到底施食念佛号可不可以？

答：施食念佛号当然是可以的，毫无问题。经教的证据略说如下几点。

• 第一，阿弥陀佛的名号是万德洪名，「能令速满足，功德大宝海」。一切经咒的功德都包含在这句名号当中，其他经咒能做到的，这句名号也都做得到。所以，十方诸佛都赞叹阿弥陀佛的名号，不是没有道理的。

• 第二，《往生论》说「众生所愿乐，一切能满足」。念佛怎么会不能满足这些饿鬼道众生呢？

• 第三，名号清净光能消除饿鬼道的罪障。名号里有阿弥陀佛十二光的功能，其中有一光叫「清净光」。清净光是由因地无贪善根所感，成就果上的清净光明；无瞋善根所感就是「欢喜光」；无痴善根所感就是「智慧光」，这三种光就是为了对治众生贪、瞋、痴三毒烦恼。之所以堕入饿鬼道，就是因为悭贪、悭吝，所以，名号清净光放出光明照耀，自然可以消除饿鬼道众生贪心的果报及罪障。

• 第四，《无量寿经》「触光柔软愿」的成就文（《圣教集》第78页）：「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。」经文说得非常清楚。「众生遇斯光者」，怎么遇这个光呢？当我们为他们念佛的时候，光明名号当下就有佛的光明，他们听闻到名号，遇到了佛光，「三垢消灭」，贪瞋痴三毒的垢染就消灭了，「身意柔软」，身体和心意都柔软了；「欢喜踊跃，善心生焉」，从内心生出一种善。「若在三涂极苦之处」，就饿鬼道众生来讲，他们在饿鬼道，苦恼之处；「见此光明」，也就是听闻佛号，佛光光明摄取；「皆得休息」，为什么休息了？饱足了，不会再受饥饿的苦恼，「无复苦恼」，寿终之后都能够解脱。所以，这是非常明显的经证。

• 第五，昙鸾大师解释阿弥陀佛的三业功德，身业功德、口业功德和心业功德，我们看第二「口业功德」（《圣教集》第309页）。「众生以骄慢故，诽谤正法，毁訾贤圣，捐庳尊长。如是人应受拔舌苦、喑哑苦、言教不行苦、无名闻苦。如是等种种诸苦众生，闻阿弥陀如来至德名号、说法音声，如上种种口业系缚皆得解脱，入如来家，毕竟得平等口业。」饿鬼道众生也是一种口业系缚，好像得了食道癌一样，不能吞咽；或者也算是身业系缚，身体的障碍，不管是哪一业的系缚，如果遇到阿弥陀佛名号，自然解脱。

• 第六，名号中含有衣食随念的功能。到了极乐净土，想吃什么，想来什么，都自自然然随念而变化；极乐世界衣食随念的作用，就包含在名号当中，到极乐世界就兑现、显现这种果报。不然这句名号怎么叫「总功德」呢？既然如此，饿鬼道的众生来念名号，也可以衣食随念，这不是很显然的道理吗？

「有法师说念佛号众生得不到食物，因为被佛光挡住了，必须念咒才行」，这个毫无道理。怎么佛光还把众生挡住了？如果佛光让众生得不到食物，佛的慈悲心在何处呢？清净光的作用在何处呢？「三垢消灭，极苦休息，皆蒙解脱」又怎么解释呢？所以，不要想当然、自以为是，要依据经教。

如果说「必须念咒才行」，那有的地方有的人不会咒。中国佛教咒语流行得比较晚，似是从密法传到中国之后咒语才流行。像善导大师那个时代，咒语根本不怎么流行，更早的时候更不用说，难道那个时候饿鬼道众生就没有办法度了吗，念佛就不管用了吗？当然，密咒有它的殊胜之处，比如念变食真言等，如果以净土法门来讲，以慈悲心加上念佛号，当下对众生都有利益，何况佛号的威神功德不可思议。

弘愿寺的施食也就是念佛号，慈愍众生。当然，一般的道场因为没有专修念佛，念咒来加持也是可以的。

问：众生念佛平等，为何善导大师念佛口出光明，而一般人念佛不出光明？

答：祖师念佛口出光明，凡夫念佛不出光明，此是能念之人根机不等，非所念佛号功德不等。

阿弥陀佛号平等光，对于任何念佛众生都以平等光照，施以平等利益。祖师三昧功深，念佛口出光明，于佛名功德不增，其往生也不靠自身三昧定力，仍靠佛名之力。凡夫散乱，无三昧定力，念佛不现光明，然于佛名功德不减，同于祖师往生。往生后同得不退成佛。故言：「他方凡圣，乘愿往来，到彼无殊，齐同不退。」

比如一日所照，有人觉热流汗穿单衣，有人觉凉怕冷穿厚衣，此是各人体质有异，非太阳不平等，照一人热量大，照另一人热量少，也非某人从太阳得热量多，另一人从太阳所得热量少。以浅喻深，请善思之。

问：念佛往生的前提就是求生心切，所以平时有口无心的念佛并不能决定往生，或者说不能决定活着往生，也无论一天念多少声？

答：

这个问题说得比较模糊，因为语言表达不那么精准。他大概想说的是，如果你平时有口无心地念佛，这个没有心就是说没有愿生心，或者愿生心不切，他觉得像韦提希夫人这样求生心切，念佛往生就一定，如果只是有口无心念佛，可能不能决定往生，这个有道理。这里的有口无心要把它分清楚，如果是没有信愿的，念一句两句的，当然就不能决定往生。

还有一种情况就是，他已经是决定愿往生的人，但是他是习惯性的，他念佛，口中在念佛，心里并没有明确的记忆和思维，这种一般的散散念也叫有口无心。但是这种念佛和那种没有愿生心的就不一样，他是习惯性的散念，比如我们念佛成习惯，有些莲友，他到哪去，嘴巴总是在动在念佛，他脑袋可能还在想别的事，但是这种念佛是不一样的，这是他前提上，根本是有愿生心，他才养成这样的习惯，所以他这样也是往生决定。然后他说无论一天念多少声佛，有口无心，不论你一天念多少声，这个话就有讲究了。如果有口无心，真的没有愿生心，他不可能一天念很多声，他可能念三五声，甚至十天八天念一两声；如果他一天念佛形成习惯，几千上万，两三万，那是肯定的，这种就有口有心了。即使没有心，也是有这样一个在我们表面看起来有口无心，他如果形成这样一个习惯性的念佛，能靠名号自然运作的力量，也肯定往生，不用怀疑。一般情况下，像韦提希夫人就是厌苦欣净，厌离苦恼逼迫，欣求净土无忧，决定愿生净土，这是一般的心理状态，这最后都要归结在一向专念，念念不舍，这是往生正定业。

接下来第四方面，他说到念佛人平时念佛应该是为了感召众生信佛念佛，为了幽冥界的众生助念，而不是为自己灭罪往生而念。这种观念也不够准确，念佛就是为了自己的往生，这是根本的。第十八愿就说：「至心信乐，欲生我国」，成就文说：「闻其名号，信心欢喜，乃至一念，至心回向，愿生彼国」，所以我们念佛，都是为了愿生而念的，这是根本。在此基础之上，如果发广大心说，我要帮助其他人，为别人回向，那是可以的。

（摘自 jingzong18【微信问答】）

问：怀孕时念佛、听经，肚里的宝宝可以得利益吗？母亲默念可以起到胎教的作用吗？

答：太得利益了，绝对蒙受利益。

有人请法师去开光加持，那毕竟东西还在外边。你这个放在肚里面加持，不得了，很厉害啊；而且母子同心、母子连体，效果特别大。如果等他生下来了，长了几岁再加持他，就不一样了。所以，宝宝在肚里这十个月，现在赶紧利用这个机会天天给他加持。放心，非常好！

「母亲默念可以起到胎教的作用吗？」绝对的。我们念佛的时候，周身会释放出佛法的光明，孩子在母亲肚里就非常舒服，感受到慈悲，会消业障。他已经和别的孩子不在一个起跑线、一个平台上了。

父母如果想让孩子将来优秀，不是到学校里给他上课，让他考满分，是在肚子里时就给他底肥打足，天天念佛，把他的福德加足，他一出来就已经和别人不一样了。