1.
Amitabha Buddha comes down personally to rescue us! by Dharma Master Shi Hui Jing
The triple realm, the six paths are the seas of sufferings. Every living being is struggling in the seas of sufferings, drinking the bitter water. Everyone is in pain and strengthless. They cannot swim anymore. They are strengthless to climb up to the shore.
It is Amitabha Buddha who personally jumps into the great oceans to call us, to carry us up to the shore.
A man who falls into the water will even try to catch hold of a strand of grass to save himself.
What is more this is Amitabha Buddha who comes personally to rescue us! At that instant, we are filled with great ease.
At that moment, we are so willing to give ourselves up totally in the embrace of Amitabha Buddha.
【阿弥陀佛亲自来救我们】
文 / 慧净法师
三界六道就是苦海，每一位众生都在苦海里挣扎、喝水、痛苦，没有力量游泳，没有力量到岸上来。
是阿弥陀佛亲自跳下大海，呼唤我们，把我们抱上岸来。
在水中挣扎的人，即使一根草根都想要去抓，何况大愿大力的阿弥陀佛亲自来救我们！
我们当下获得大安慰，当下完全投入阿弥陀佛的怀抱。
2
From the long distant past, every Buddha entered the world to teach and transform immeasurable living beings.
Those with the wholesome roots would attain the Path and be liberated. But, people like us with our heavy and sinful offences are repeatedly left out by these Buddhas.
If Dharmakara Bodhisattva did not stand up for our sake, did not bring forth the Vows on our behalf, we with such inferior root nature, in the future immeasurable Great Kalpas, will again be left out by the Buddhas’ rescue, in the same way as before.
There is no way to attain liberation. We should realize this urgently. This is the most important point that we should consider and take heed.
过去久远以来的每一尊佛出世，都会教化度脱无量众生，善根成熟的众生也都得道解脱，
但像我们这样罪业深重的众生，
却一次又一次地漏於诸佛救度之外，
如果没有法藏菩萨站出来为我们发愿，
以我们这样的劣根种性，
未来无量大劫又将会像过去一样漏於诸佛救度，
永无出头之日， 这是我们要知警觉而慎重考虑的地方。文| 慧净上人
3
A secure Dharma Door
-by Dharma Master Shi Hui Jing
A secure Dharma Door should possess these three conditions:
1. No Mara matters should arise while we are still living.
2. At the death bed, we will leave transmigration directly.
3. After the rebirth we will swiftly accomplish Buddhahood.
Any Dharma Door which is replete with these three conditions is considered a safe Dharma Door.
If there is such a Dharma Door, all the practitioners should choose it.
And this Dharma Door is the Dharma Door of Amitabha recitation in the Pure Land Sect.
【稳当的法门】
文 / 慧净法师
一个法门堪称稳当，必须具备三个条件：
一是平生不招魔事；
二是命终直出轮回；
三是往生快速成佛。
具此三者，即是稳当的法门。
若有这样的法门，则任何行者都应选择这个法门， 而这个法门便是净土宗称名念佛的法门。
4
The practice of the Dharma of renunciation enables us to attain liberation. The problem is we do not have such ability.
The practice of five precepts and the ten wholesome deeds do not ensure a liberation. The problem is we cannot practise them either. We keep on transgressing the precepts, the ten wholesomeness. We are not replete with the ten wholesomeness. We cannot even fulfil the basic requirements to become a man or a deva by upholding the five precepts and the ten wholesomeness, then how are we going to cultivate the four Noble Truth, the twelve links of causal conditions, the three learnings and the Six Paramitas? A cultivator is expected to practise all the wholesomeness and the myriad practices throughout the three Asamkheyas. How can we manage to do that?
That is why if a man only wants to become a scholar in Buddhism, to give talks on the Dharma, to write many books, he is misleading others if he is unable to contemplate his own mind, that he is not troubled by impermanence, that he is not worried about the transmigration of birth and death. He brings harm to himself and others. This is because he feels that he is highly qualified to teach others as he is well versed in the Dharma.
On the contrary, if a man is pressurized by the sufferings of birth and death, that he is troubled by impermanence, he will surely discover his inferiority, his vileness, his inability, his weaknesses one day.
This is how Great Master has described a man who has the ‘Profound Faith in Potential’:
First of all, he firmly believes that he is the sinful, evil mundane man of birth and death. Throughout the Kalpas, he was sunken in the seas of transmigration, without a condition for him to leave.
For a cultivator, if he can admit that he does not have the conditions to leave transmigration, the pain in his heart is inexpressible even if he were to cry out to the heaven, weeping in shame and despair on the ground. By Dharma Master Shi Hui Jing
出世间法能够解脱，固然学不来，即使是不能达成解脱的世间法，我们也做不到。世间法就是五戒、十善。我们都在犯戒，我们不能具足十善。连五戒十善人天果报尚且不能成就，何况四谛、十二因缘、三学六度？经过三大阿僧祇劫所必须修行的诸善万行，我们哪能做得到呢？
所以，一个人如果只是当个佛学者，上台讲经、下台著作，而不能借教观心，无常感不深，生死心不切，那就会自误误人，以为自己领悟高超、能够教导别人。
但是，如果生死心迫切、无常感深重，终有一天就会发现：
原来自己是这样的卑微、卑劣、无能、无力。
善导大师于“机深信”说：
一者决定深信：自身现是罪恶生死凡夫，旷劫以来常没常流转，无有出离之缘。 一个修行者，若有朝一日体悟到自己无有出离之缘，则其内心的悸痛，即使仰天哀号、伏地恸哭，都无以表达、无以形容。文 / 慧净法师
5
Do not despise the suffering states. Sufferings are the conditions for us to enter the Path. Without sufferings, it is very difficult for us to look for liberation. Because of sufferings, we start to seek the Path to liberate ourselves from sufferings. Indeed, we should be thankful to the causes and conditions of sufferings. On encountering the adversities amid the people, happenings and environment around us, we should look at them from another angle. Because of sufferings, we become more alert. Our mind on despising the sufferings in the Saha world, our admiration on the bliss of the Pure Land will be enhanced. Thanks to all the sufferings. If we do not understand this point, we will continue to complain. This is bringing us from one suffering to the next suffering.
对於苦境，我们不要纯粹认为它是苦，
苦是入道的缘，
没有苦，我们很难想要解脱；
因为有苦，才使我们寻求解脱之道，
所以我们反而要感谢这个苦的因缘。
遇到人事物的逆境时，应该换个角度来看，因为有苦才使我们得以警惕，
对厌离娑婆世界的苦与欣慕净土的乐的心更深，所以应感谢苦。 如果无法了解这一点，而是一味的埋怨苦，将会从这个苦进入另一个苦。
6.
From the ground of a mundane man to the Fruition of Buddhahood -by Dharma Master Shi Hui Jing
The attainment of a rebirth relies on Namo Amitabha Buddha, the Magnificent Name of six syllables.
‘Magnificent’ means the great expansiveness.
It refers to the myriad practices, myriad wholesomeness, myriad virtues, Immeasurable Dharani in equivalence to the Ganges sands, all the Dharma Doors in the Three Treasuries, the Twelve Canon.
All the merits and virtues are stored in this Name.
The merits and virtues to leave the triple realm, the six paths are in the Name.
The merits and virtues to accomplish Buddhahood is also in the Name.
Whoever wants to recite Namo Amitabha Buddha will arrive at the fruition of Buddhahood from the ground of a mundane man.
【从凡夫地直达佛果】文 / 慧净法师
往生是靠南无阿弥陀佛六字洪名。
“洪”指宏广，表示万行、万善、万德、恒沙无量陀罗尼、三藏十二部法门，所有的功德都聚集在这句名号当中。
脱离三界六道的功德，在名号当中；完成佛果的功德，也在名号当中。 任何人，只要称念这句名号，就能从凡夫地直达佛果。
7
Reciting Namo Amitabha Buddha in daily life. Living a life of Amitabha recitation
– An extract from Dharma Master Hui Jing’s teaching on the ‘An explanation by Great Master Shandao on the 18th Vow’
As the saying goes, ‘We will not be reciting Namo Amitabha Buddha in vain’. Reciting Namo Amitabha Buddha once is the merits and virtues for one recitation. Reciting twice we will reap the merits and virtues twice. Every recitation consists of the Unsurpassed merits and virtues. Reciting ten times, there are ten Unsurpassed merits and virtues. Reciting hundreds of thousands million billion times, there are the hundreds of thousands million billion Unsurpassed merits and virtues. This is the one practice which will not be cultivated in vain.
If we do not recite Namo Amitabha Buddha, our mind will surely be filled with false thoughts, confused thoughts. The false thoughts and mixed thoughts of confusion defile our body and mind as they become turbid and it is a burden. Reciting Namo Amitabha Buddha is effortless. If we can subdue our mind to recite Namo Amitabha Buddha, our body and mind will be calm and dwell in lightness. So, if we are walking, standing, sitting down or lying down, at any time and any conditions, that we do not need to think and plan, we can recite Namo Amitabha Buddha. You do not have to spend any money. Of course, you will not be at a loss. It can be said we reap the myriad benefits in our practice. Only benefits are reaped, no harmful effect.
【念佛生活化，生活念佛化】
摘自：慧净法师《第十八愿善导释》
有一句话说“念佛无枉费之功”，念一句是一句的功德，念两句是两句的功德，所谓一念有一无上功德，十念有十无上功德，百千万亿念有百千万亿的无上功德，真正可说功不唐捐的，就是念佛。
如果不念佛的话，必定是念妄想杂念，妄想杂念使我们身心污浊、沉重，而念佛不仅不费神，如果摄心念佛，更能使身心轻安。
行住坐卧、时处诸缘，
只要不动脑筋，都可以念佛，
更不用花半毛钱，当然也不会亏本， 可说是一本万利，有百利而无一害。
8
We are so fortunate to be born as human beings besides we can listen to the Buddha Dharma and practise the Dharma. If in this life we are unable to find a Dharma Door which guarantees us an accomplishment in this life, aren’t we only create an affinity in the Dharma and again fall into transmigration in the next life? This is truly very dangerous. Why do I say this? It is because who can be sure to obtain a human form in the next life? Even if we are born as man, can we be sure that we will have the opportunity to listen to the Dharma? Fortunately, if we can listen to the Buddha dharma, can we be sure of a human life in the coming transmigration, that life after life we will be born as man to listen to the dharma?
That is why Great Master Yi Guang has thus said, ‘Before bringing a stop to births and deaths, we are in great danger. Before leaving transmigration, we will still fall into the evil paths. Try your best to liberate yourself in this life as it is very urgent.’
So, in this life we learn the Buddha Dharma, we must grasp at the Dharma Door which enables us to attain liberation in this life. It means that we should first seek a rebirth in the World of Ultimate Bliss. Others are secondary. The World of Ultimate Bliss is the state of the Buddha which enables us to enjoy the fruitions and rewards. It is unnecessary to start learning again in that Land, to practise the Dharma again. This Dharma Door is very easy and supreme. What is the supremacy? The supremacy lies in the guarantee of an accomplishment this lifespan. After our attainment of a rebirth in this life, we can attain Buddhahood.
好不容易生而为人，并得闻佛法、依法修行，却不能在佛法当中寻找到今生今世可以当生成就的法门，岂不是在佛法当中只结一个缘，下一辈子又继续轮回，那是非常危险的。因为，谁敢保证下一辈子还能当人？即使当人，谁又能保证能闻佛法？即使幸而还能闻佛法，但能保证下下辈子吗？能够保证生生世世、世世生生吗？所以
印光大师说：
「生死不了，危险太大；轮回未出，难免堕落。努力今生，以了生死。」
所以，
今生今世既然学佛，
就必须把握今生今世可以解脱的法门，
也就是
先往生极乐世界再说。
其实
极乐世界是成佛的境界，
是享受果报的，
不是到那里又再学习、再修行，
所以这个法门既容易、又殊胜， 殊胜在哪里呢？殊胜在能当生成就，而且往生能够当生成佛。
9
The foundation for a life of serenity by Dharma Master Shi Hui Jing
The foundation for a life of serenity can be achieved by cultivating our mind nature to become soft and pliant. As the saying goes, ‘To be soft and pliant is the way to a peaceful life. To be harsh and stubborn is the womb of all disasters.’
In the Book I Ching, Kungua, Tuan is explained thus, ‘To be soft and gentle in upholding the Proper Path persistently, without being influenced by the flows of the world brings upon us auspiciousness and benefits. This is the way of life for a gentleman.’ Namo Amitabha Buddha
安身立命的基礎
文：慧淨法師
心性柔軟是安身立命的基礎，所謂「柔軟是立身之本，剛強是惹禍之胎」。
《易經I Ching．坤卦kungua．彖tuan曰》說：「柔順利貞，君子攸行。」意思是說，柔順而又堅持正道，不隨波逐流，這樣就能帶來吉利，這是君子所要行持的。
南無阿彌陀佛
10
What has Amitabha Buddha accomplished when he becomes the Buddha?
He has accomplished our rebirth. He has accomplished the World of Ultimate Bliss.
He has accomplished our attainment of Buddhahood.
Our attainment of rebirth to accomplish Buddhahood relies totally on Amitabha Buddha.
And only Amitabha Buddha is the Buddha whom we can rely on.
By Dharma Master Shi Hui Jing
阿弥陀佛成佛，完成了什么？完成了我们的往生，完成了我们的极乐世界，完成了我们的成佛。我们的往生成佛，都必须靠阿弥陀佛。也唯有阿弥陀佛可靠。慧净上人
11
Which type of Amitabha reciter are you? 你是属于哪一种念佛人？
The three vows to gather in living beings by Dharma Master Shi Hui Jing摄生三愿-慧净法师
For the sake of rescuing living beings in the ten directions who are varied in root potential, it is necessary for Amitabha Buddha to bring forth these three Vows (18th ,19th, 20th Vows) in order to gather in all living beings.
The 18th and the 19th Vows aim to rescue the right potentials to attain a rebirth in the present lifetime.
In the 18th Vow it is stated as long as a man has faith in the rescue of Amitabha Buddha, desires to be born in the Pure Land of Amitabha Buddha, recites Amitabha Buddha’s Name exclusively, he will surely attain a rebirth in the Pure Land of Amitabha Buddha.
– This is the meaning as described by Nagarjuna the easy path.
The 19th Vow is the difficult path of the Pure Land Sect.
The practitioner has to bring forth the Bodhi mind, to cultivate the myriad merits and virtues, to transfer the merits in order to attain a rebirth.
The 20th Vow is known as the Vow of forming ties of affinity. These living beings cannot attain a rebirth in this lifespan. Amitabha Buddha does not abandon them either. He is waiting for the time and opportunity so that his potential is ripe in order to lead him to Pure Land. In the next life he will surely attain a rebirth. By Dharma Master Shi Hui Jing.
阿弥陀佛为了救度根基千差万别的十方众生所以必须要有摄生三愿（第18，第19，第20 愿）。 18 愿跟19 愿是当机愿。第十八愿讲只要信受弥陀救度，愿生弥陀净土，专称弥陀佛名，必生弥陀净土。 ‘取意‘，所以是龙树菩萨所讲的易行道。
第十九愿是属于净土宗的难行道，也就是发菩提心，修诸功德，然后回向往生。
二十愿叫着结缘愿。就是今生今世没能往生的众生，阿弥陀佛永远也不会放弃他，等待机缘成熟时来引导他，使他下辈子就必定往生—慧净法师
A comment by oridharma:
The 18th Vow Amitabha reciter understands the inconceivable strength of the Buddha that he relies totally on the Buddha’s Power, recite Namo Amitabha Buddha exclusively to seek a rebirth in the Pure Land, anxiously. The 19th Vow Amitabha reciter still cannot rely on the Buddha totally. He wants to cultivate on his own to transfer the merits to seek a rebirth in the Pure Land. The 20th Vow Amitabha reciter also recite Namo Amitabha Buddha to seek the blessings and worldly joy. He is not willing to go to Pure Land yet. Most grateful to Namo Amitabha Buddha
第十八愿的行人了解佛力不思议，全心靠佛力。专念南无阿弥陀佛，出离心切,求生净土。第十九愿行人还不能全心靠佛，还要自己修一些功德回向，求生净土。第二十愿行人只是随缘念念佛，求世间福乐 还不愿意求生净土。感恩南无阿弥陀佛。
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