II. Instructions for Recitation 二、诵法须知
Compiled from Recordings of Master Yuanyin | 2018-06-23 | Download | AI assisted translation
| 此时行法者，先念下文“谛实力偈”三或七遍，钩召亡魂，来前听法。 |
At this point, the ritual practitioner should first recite the following “Verse of the Power of Truth” three or seven times, summoning the spirit of the deceased to come before them and hear the Dharma. |
| 谛实力偈 |
Verse of the Power of Truth |
| （此偈应于每一次行法之前，必须念诵。） |
(This verse must be recited before each performance of the ritual.) |
| 以我意乐力 如来加持力 |
By the power of my sincere intention and the blessing power of the Tathāgata, |
| 及法界力等 凡所思维境 |
And by the power of the dharma realm, whatever objects are contemplated |
| 皆随其所应 无碍速现前 |
May, as appropriate, swiftly appear without obstruction. |
| 行法的人（就是超度亡者的人），在每次行法之前都要先念“谛实力偈”三到七遍。“谛”是真谛，就是真理。“实力”就是说我们本来具足一切妙用、神通，拥有真正的力量。只要我们发心，呼喊亡者的名字，就能够把亡者呼唤过来，和他讲法，并且能够让他听懂。下面讲述“谛实力偈”。 |
The ritual practitioner—that is, the person assisting the deceased—should recite the “Verse of the Power of Truth” three to seven times before each performance of the ritual. “Truth” means ultimate truth, that is, true reality. “Power” means that we inherently possess every wondrous function and spiritual power; we possess genuine power. So long as we arouse the resolve and call the deceased by name, we can summon them, teach them the Dharma, and enable them to understand it. The “Verse of the Power of Truth” is explained below. |
| “我”是指行法者，“意”是指乐意、诚心诚意，“力”是指力量。“以我意乐力”就是说我诚心诚意，非常乐意超度这个亡灵，作这件好事。我本身就具足这个力量。因为人人都具足万能的法性。 |
“I” refers to the ritual practitioner; “intention” means willingness and wholehearted sincerity; and “power” means strength. “By the power of my sincere intention” means that I wholeheartedly and willingly wish to assist this departed spirit and perform this good deed. I myself inherently possess this power, because everyone possesses the all-capable dharma nature. |
| 只要我们诚心诚意地去做，再加上佛菩萨的加持力，我们就有这个感召力。因为一切时、一切处，不论我们修不修法，都离不开佛菩萨和十法界（指四圣六凡）的加持力。 |
So long as we act with wholehearted sincerity, together with the blessing power of the Buddhas and bodhisattvas, we possess this power of sympathetic response. For at all times and in all places, whether or not we cultivate a practice, we cannot be apart from the blessing power of the Buddhas, bodhisattvas, and the ten dharma realms—that is, the four noble and six ordinary realms. |
| 所以净土宗人不但要念阿弥陀佛，还要念观世音菩萨，以求观世音菩萨时时刻刻的加持。佛在《法华经》中也说：此人是行《法华经》的，修法华定的，要如何如何加持他。 |
Therefore, practitioners of the Pure Land school should not only recite Amitābha Buddha’s name, but also recite the name of Avalokiteśvara Bodhisattva, seeking Avalokiteśvara Bodhisattva’s blessings at every moment. The Buddha also says in the Lotus Sūtra: “This person practices the Lotus Sūtra and cultivates the Lotus samādhi; how should he be blessed?” |
| 如果我们做好事，鬼神都会护持；如果我们做坏事，非但佛菩萨对我们摇头：这个众生怎么在造恶？！就连鬼神也要责罚我们。所以我们平常说：“三尺顶上有神明”，就是这个道理。 |
If we do good deeds, even spirits and deities will protect and support us. If we do evil deeds, not only will the Buddhas and bodhisattvas shake their heads at us—“How can this sentient being commit evil?”—but even spirits and deities will punish us. Thus, when we commonly say, “There are spirits three feet above one’s head,” this is what it means. |
| 这是真的！不要以为一个人做坏事没有人看到。其实鬼神都看得清清爽爽，你瞒不了人！因此，我们现在要救度亡灵，做好事，就会得到佛菩萨和十法界力量的加持，天龙八部都会护持我们。 |
This is true. Do not think that no one sees a person doing evil. In fact, spirits and deities see everything with perfect clarity; you cannot hide it from them. Therefore, now that we are liberating a departed spirit and doing a good deed, we receive the blessings of the Buddhas, bodhisattvas, and the powers of the ten dharma realms. The devas, dragons, and eight classes of beings will all protect and support us. |
| “凡所思维境”就是指我所想象的、所要求的。“皆随其所应”就是说都能得到感应。“无碍速现前”就是说没有任何障碍，能迅速现前。 |
“Whatever objects are contemplated” refers to what I imagine and seek. “May, as appropriate” means that all can receive a sympathetic response. “Swiftly appear without obstruction” means that they can swiftly appear without any obstruction whatsoever. |
| 所以“谛实力偈”就是说以我自己的力量，再加上佛菩萨的加持力和十法界的加持力，使我所要求的都能得到感应，我就能做好这件事，就能将亡者超度，不会有任何障碍。所以我们只要一点不疑惑，把这段偈文一念，亡者就能随感而至，很快地在我们面前显现。 |
Thus, the “Verse of the Power of Truth” means that, through my own power, together with the blessing power of the Buddhas, bodhisattvas, and the ten dharma realms, whatever I seek can receive a sympathetic response. I can then accomplish this task and liberate the deceased, without any obstruction. Therefore, so long as we have not the slightest doubt, once we recite this verse, the deceased can arrive in response and swiftly appear before us. |
| 上偈诵已，即已钩召亡魂，当即观想其来住面前听法，开始朗诵经文。斯时亡者亲属及恩爱夫妻等，不得哭泣，以碍行法。行法时，若有尸在，则于亡者外气将断时，由剌嘛或大德尊者、或亡者生前信崇之友、或同学侣伴等，引唇附耳（但不可近触其耳），而为诵此听闻解脱密法。 |
Once the preceding verse has been recited, the spirit of the deceased has already been summoned. Immediately visualize them as having come to remain before you and hear the Dharma, and begin reciting the scriptures. At this time, the deceased’s relatives, loving spouses, and others must not weep, lest they hinder the performance of the ritual. When performing the ritual, if the body is present, then, as the deceased’s outer breath is about to cease, a lama, a venerable accomplished master, a friend whom the deceased revered during life, or a fellow student or companion should bring their lips close to the deceased’s ear—without touching it—and recite this esoteric teaching of liberation through hearing. |
| 我们把“谛实力偈”念诵三至七遍，就可以把亡魂钩召来。这时我们就观想亡魂已来到我们面前听法。我们就可以为亡者朗诵经文了。经文大义就是告诉亡者：心不要乱，一切放下，与光明合上去就可以超脱了。 |
By reciting the “Verse of the Power of Truth” three to seven times, we can summon the spirit of the deceased. At that time, we visualize the departed spirit as having come before us to hear the Dharma. We may then recite the scriptures for the deceased. The general meaning of the scriptures is to tell the deceased: Do not let the mind become confused. Let go of everything, unite with the light, and you can be liberated. |
| 所以这个时候死者的家属，就是死者的夫（或妻）、子女、父母等不能哭泣。一哭死者的心就乱了，也就听不进去本法了。我们在这里哭，舍不得离开他；他也会哭，舍不得离开我们。这样就妨碍他往生西方极乐世界了。 |
Therefore, at this time the deceased’s family members—their husband or wife, children, parents, and so forth—must not weep. Once they weep, the deceased’s mind becomes confused and they can no longer take in this teaching. We weep here because we cannot bear to part from them; they too may weep because they cannot bear to part from us. In this way, their rebirth in the Western Pure Land of Ultimate Bliss is hindered. |
| 所以净土宗人也是这样讲：死的时候，大家不能哭，只能帮他念佛。有佛菩萨的加被，可以接引他生西。假如我们这个时候忍不住，就到外面去哭。因为在房间里哭，既妨碍死者又妨碍行法者。 |
Practitioners of the Pure Land school say the same: when a person is dying, no one should weep; they should only help the person recite the Buddha’s name. With the blessings of the Buddhas and bodhisattvas, they may be guided to rebirth in the West. If we cannot restrain ourselves at such a time, we should go outside to weep. For weeping in the room hinders both the deceased and the ritual practitioner. |
| 在为亡者超度的时候，假如有尸体在，就在死者外气将断未断的时候，由喇嘛（就是西藏的出家人，我们汉地称作和尚）或大德尊者（就是修道有成就的人）或亡者生前信崇之友（就是死者活的时候很相信、很崇拜的人）来为亡者行法。 |
When assisting the deceased, if the body is present, the ritual should be performed for the deceased while their outer breath is about to cease but has not yet stopped. It should be performed by a lama—that is, a Tibetan monastic, called a monk in Chinese regions—or by a venerable accomplished master, that is, one who has attained accomplishment in the Way, or by a friend whom the deceased revered during life—that is, someone whom the deceased deeply trusted and admired while alive. |
| 如果找不到上述这几种人，就找一个和他意气相投、合得来的伴侣来为他行法。行法时，为使他能听清本密法，不要离亡者太远，要靠近他的耳朵，但不要碰着，要离开一点。 |
If none of the above persons can be found, then find a companion who was congenial with the deceased and shared their outlook to perform the ritual. To enable the deceased to hear this esoteric teaching clearly, the practitioner should not remain too far away, but should bring their lips close to the deceased’s ear without touching it, leaving a little space. |
