Home

A left home brother leaves the worldly home and enters the household of the Buddha and Dharma.

Home is a dwelling where we only express our love, not a place to argue, to reason.

When a family expresses love, blood is much thicker than water.

When a family only argues with excuses, all the kindness and righteousness are severed.

Our body needs to have a home.

It is much more so for our mind.

When the mind is mindful of the Buddha, abiding by the Dharma, there is Home.

When the mind pays no attention to the Buddha, neglects the Dharma, there is no Home.

In the burning house of the triple realm, journeying through the adversities of the six paths, only the Pure Land is the Home for our mind.

Abiding by the Dharma, taking the Dharma as our home, we are born into the household of all Buddhas.

My Home is spacious and extensive.

出家人，出世俗家，入佛法家。

家是講愛的地方，不是講理的地方。

講愛而血濃於水，講理則恩斷義絕。

身要有家，心更要有家。

有佛、有法才有家；無佛、無法沒有家。

三界火宅，六道逆旅，唯淨土是心之家。

安住於法，以法為家，生諸佛家。

我家廣大。

A comment by oridharma:

May all dear friends find your home, leading a life of love and peace. In times of happiness or adversities, we only express our love for our family, giving support and encouragement, not pointing fingers. Let us go home in this life, entering the Household of the Buddha and Dharma. Most grateful to Namo Amitabha Buddha 祝福善友找到心中的 家，过着充满爱和安乐的日子。在快乐顺境中，在逆境中，我们都爱护家人，给于支持和鼓励，而不是责备。让我们今生就回佛法家。感恩南无阿弥陀佛

Dharma Words by Dharma Master Shi Jing Zong （17）

1.

This is an evil world of five turbidities. We must truly understand the turbid and evil living beings in this evil world of five turbidities are unhappy and greatly afflicted. This is like we are entering a fighting place, with the forests of bullets and guns shooting everywhere. At any time, our precious life will be over. If we are so lucky to come back, this is truly the kindness of the Buddha. We should be very grateful, am I right? In the Saha world, everyone is pressurized by all kinds of afflictions. Even in the family, when we are with our loved ones, relatives, we are still surrounded by the rains of flying bullets. If you can stay safe and withdraw yourself, this is truly a blessing and we are most thankful. Now, we are reciting Namo Amitabha Buddha. It means that we will not be hurt by the various afflictions, all kinds of karmic hindrances as we have already put on the bulletproof vest. We are equipped with the body armour. We will not be harmed in an attack. We are able to withdraw ourselves and return to the Western Land. What do you think? Is not this the greatest blessings?

An extract from the Dharma teaching on the words of endorsement of the Primal Teachings of Contemplation Sutra-183 By Dharma Master Shi Jing Zong“

这是一个五浊恶世，要充分理解五浊恶世众生的浊恶、烦恼不自在。就好像我们到了一个枪林弹雨的地方，随时小命都会丧掉，能够活着回来就是千幸万幸、千恩万恩了，“哎呀，能活着回来就不错了”。因为到那个环境里去，被流弹打死几乎是每个人的宿命，你居然还能活着回来，那你不就千恩万谢了吗？在娑婆世界，被种种烦恼所逼迫，即使是家庭中亲人之间，也都是这些烦恼的流弹飞雨，你能在这里面全身而退，那就要千恩万谢了。

我们现在念佛，

等于种种烦恼业障的枪林弹雨伤害不了我们，

因为我们穿上了防弹衣，

有了一个防弹的装甲，不会被它击伤，

能够全身而退，往生西方，你说这是多大的幸福！

​——净宗法师

摘自《观经疏楷定记》讲记 183

A comment by oridharma:

In this World of Ultimate Bliss, all the good men dwell together. In this evil world of five turbidities,  all the evil men dwell together. Of course, this includes ourselves, not pointing finger at others only. Just take a look all around us, people fight with people, countries declare war with other countries. When nothing happens, even our mind is fighting a war internally. What can we do?  As long as we are alive today, let us choose to spend it on Amitabha recitation. In this life itself, we recite Namo Amitabha Buddha and we will not fight with others. We will retreat and arrive at the Western Land. Most grateful to Namo Amitabha Buddha

在极乐世界，诸上善人聚会一处，在此五浊恶世，诸恶恶人聚会一处，包括我们自己在内，不只是其他众生而已。看看周围，人与人吵架，国与国斗争，没有事情时，我们自己的心都在自己斗争，我们能做什么呢？能够活一天，就念佛吧！今生决定念佛, 不与人争而退往西方。感恩南无阿弥陀佛

2.

In Amitabha recitation, if our mind is not connected with the Buddha, no matter how hard we try, we will still be in vain, am I right? This is as if the line is cut off. The line of our mind is not connected to the Buddha’s Mind. But if we know we are the son of Amitabha Buddha, the recitation of Namo Amitabha Buddha is the rebirth, there is no such problem as seeking or not seeking a rebirth. So, put down everything and recite Namo Amitabha Buddha honestly. We would simply let Amitabha Buddha rescue us. by Dharma Master Shi Jing Zong

我们念佛，如果心跟佛没有接通的话，再求都不管用，对不对？ 就像线断了一样，跟佛之间心线没接通。

如果知道自己跟佛之间是亲子关系，

你念佛就往生，没有什么求不求的问题。

所以，一切放下，老实念佛，

任凭阿弥陀佛的救度。净宗法师

A comment by oridharma:

It is very natural for a son to call his father, telling him he is coming home. There will be no restrictions or conditions at all. This is because we are of the same family. Our father will be so happy, looking out for us every day. Most grateful to Namo Amitabha Buddha

一个儿子打电话跟老爸说要回家，这是非常自然的一件事，没有任何阻挡， 没有任何条件，因为我们同是一家人。老爸很是高兴，每天都望眼欲穿的等待着。感恩南无阿弥陀佛

3.

Every day, if we are arguing rights and wrongs, existence or non-existence, proper or improper, you and I, our mind will always be uneasy, not dwelling in stillness nor silence. Even if we do not contend with people, we are still contending in our mind. Every man creates his own world. There should not be any complaints at all. If ‘everything is others’ faults’ becomes ‘they are all my faults’, the instant that we decide to change for good, that is the instant our mind will dwell in peace and quietude. We should realize our shallow potential, our lacking in wisdom. We can only recite Namo Amitabha Buddha. We will be yielding and submissive. There will be no contention. By Dharma Master Shi Jing Zong

心若每天落在是非、有无、来去、对错、你我中，就永远得不到寂静，就算不与别人争论内心还是有诤的。

每个人的世界都是自己造就的，

不应怨天尤人。

如果“都是别人的错”变成“都是我的错”，

那么，从改善自己的那一刻起，就是心得到寂静自在的时刻。自知机浅，无智无慧，唯有念佛，低头无诤。 ​——净宗法师

A comment by oridharma:

Pointing a finger at others is the afflictions of all mundane men. One day, when we could see our faults, at that instant, our life will change for good, all those around us will start to change too. The main criterion is we must learn to subdue our mind. Most grateful to Namo Amitabha Buddha

怪罪别人是我们凡夫的烦恼，直到有一天，我们只看到自己的错，那一刻起，生命就改变了，人事也向善了。重点是要调柔自心， 感恩南无阿弥陀佛

4.

When our mind is full of love, no harm will come upon us. It is as though we are carrying a fire. No darkness can come any closer.

心中有爱的人，不会受到任何伤害，如同身边带着火，黑暗不能近身

A comment by oridharma:

What is lacking in the world is love, not money, not power, not high status. The problem is when a man is born into the world, he will be trained to study hard, to seek for knowledge so that he can earn good money, high status, power and great enjoyment. No one tells him Amitabha Buddha loves him, that he must learn to love himself, love his family, love all living beings! This is the reason for all the chaos in the world.

世间所缺乏的是爱，不是金钱， 权力，高地位。 问题是当一个人出生，他则被训练要好好学习，赚大钱，地位高，有权力，高享受。 没有人告诉他阿弥陀佛爱他，所以他要学习爱自己，爱家人，爱一切众生！导致现今这个惑乱的社会现象

5.

Reciting Namo Amitabha Buddha to accomplish Buddhahood is a natural matter. For instance, we will get gourds if we have planted gourds, harvesting beans if we have planted beans. This is in accord with the natural process. Natural process means a normal process without extra efforts.

念佛成佛，

如种瓜得瓜，种豆得豆一样，

此是自然，

自然者，自自然然，不加勉强造作。——净宗法师

A comment by oridharma:

The World Honoured One says, ‘If we want to know all the Buddhas in the three periods of time, we should contemplate the nature of the Dharma Realm as every thing comes forth from our mind. When our mind often dwells in evil thoughts, we end up in the three evil paths. With our mind often dwells in kindness, we end up in the three wholesome paths. When we are mindful of the Buddha always, this is in accord with the Buddha’s Vows and we attain a rebirth in the Pure Land. Most grateful to Namo Amitabha Buddha

世尊说：若人欲了知，三世一切佛，应观法界性，一切唯心造。心中常常起恶念，三恶道去，心中常常起慈念三善道生，心中常常念佛，随顺佛愿，往生净土感恩南无阿弥陀佛

6.

Material satisfaction should be adjusted in the suitability of our blessings. We should not simply seek for a lot of enjoyment. Money resembles the fertilizer. Accumulating so much fertilizer is useless. We should distribute them, spread them all over. Then they will be able to function as required.

物质的享用，要看是不是适合，自己的福报。

而不是一味地贪大。

金钱就像肥料，堆起来毫无用处。

必须散播出去，让它发挥作用。

——净宗法师

A comment by oridharma:

Enjoying life is to exhaust our blessings. What is left behind is only sufferings. a wise man leads a simple life and does not chase after enjoyment. Whatever extra he has will be used to make offerings, to give and relieve poverty and sufferings. Only such a man can recite Namo Amitabha Buddha with a relaxed mind. Most grateful to Namo Amitabha Buddha.

享福是把福报消了，剩下的只有苦。有智慧的人，自己生活简单，不会贪图享受，有余则供养，布施，救济贫苦。这种人才能安心念佛。感恩南无阿弥陀佛

7.

When a man is famous and successful, that he is earning lots of wealth and praise, how can he seek to attain a rebirth in the World of Ultimate Bliss? But when he is facing celebral infarction, that he is down with cancer, that he is broke, that the stock falls, that his children are not well, all these matters come upon him, hit hard on him. He feels that it is meaningless to live on and sighs, ‘This is a world of sufferings.’

So, this is the only way, that is he must suffer a bit. Without suffering, he will continue to lead a life of delusion. It is not a good feeling to suffer. But if it can lead us to enlightenment, these sufferings become an invaluable lesson. So, in the Pure Land Dharma Door, the causes and conditions to arrive at enlightenment is slightly different. Mostly, adversities are the causes which lead you into total hopelessness, the terrible state of despair, that you feel that you are all alone, helpless. If you are always eating sweets, you will not attain enlightenment.

An extract from the Dharma teaching on the words of endorsement of the Primal Teachings of Contemplation Sutra-183 By Dharma Master Shi Jing Zong“

一个人大红大紫的时候，风生云起的时候，他怎么能求生西方极乐世界呢？脑梗、癌症、破产、股票下跌、孩子有什么事了，这些事打击他，他就觉得没有意思，“哎呀，这个世界真的很苦啊”。所以，没有办法，不给他一点苦头尝尝，他就在里面迷惑。这些苦固然不好，

但苦过之后能够开悟，

那这些苦还是非常值得的。

所以，净土门的开悟因缘略有不同，

往往都是逆境，让你对娑婆世界彻底灰心，彻底失望，

让你感到彻底孤独无助。

如果给你甜糖果吃，你是不会开悟的。

​

​——净宗法师

摘自《观经疏楷定记》讲记 183

A comment by oridharma:

At the rock bottom of our life, when we decide to call on the Buddha, to rely on the Buddha strength, there will be a change for good. Only then we will realize that Amitabha Buddha has always been there, waiting for us, not forgetting us. Most grateful to Namo Amitabha Buddha

处于人生低谷时，决定要念佛，决定要靠佛力，才有转机。这时才真正体会到阿弥陀佛都在哪儿等待，从来没有忘记我。感恩南无阿弥陀佛

8.

Our attainment of a rebirth relies on the strength of the Buddha’s Vows, not relying on our Bodhi mind power of the Great Vehicle, neither is it relying on the strength of our past goodness. We rely totally on the power of the Buddha’s Vows. After we are born in that Land, our hindrances become extinct and our lotus blooms. This happens because of the accomplishment of merits and virtues of the Land. Let us take the analogy of our dirty body. if we were to take a bath in the river or under the waterfall, it will be clean, right? So, is this happening rely on your effort? No, it is not. When our body is smelly with sweat, the smell will be gone when the wind blows by. On your arrival at the World of Ultimate Bliss, the fragrant wind of Amitabha Buddha blows on you, all your bad temper, smelly sweats, smelly afflictions are all blown away. Not only that they are gone. You become so fragrant. This is called ‘the body vessel is pure.’

An extract from the Dharma teaching on the words of endorsement on the Primal Teachings of Contemplation Sutra-160 By Dharma Master Shi Jing Zong

往生是乘佛愿力，不是乘自己大乘心的菩提心力，也不是乘自己的宿善力，是乘佛愿力。生彼国土以后，“障尽花开”，这也是国土功德成就。就好像我们身上很脏，可是到了河里，或者在瀑布下面用水一冲，不就干净了吗？那是你自己的本事吗？不是的。身上有汗味，一阵凉风吹来，汗味也吹没了。

你到了极乐世界，弥陀的香风一吹，

娑婆世界的臭脾气、臭汗味、臭烦恼味，

一吹就没有了；不仅没有了，

还香喷喷的，所以这叫“身器清净”。

​——净宗法师

摘自《观经疏楷定记》讲记 160

A comment by oridharma:

Living beings who recite Namo Amitabha Buddha, they are entering the mould of Buddha. When they come out they are the fragrant, shinning and adorned Buddhas. Living beings who do not recite Namo Amitabha Buddha, they are covered with greed, hatred and delusion. In the defiled Saha World, they can only become more defiled, smelly and ugly. Most grateful to Namo Amitabha Buddha

众生念佛， 就进入成佛的模具，出来就是一尊一尊香光庄严的佛。众生不念佛，就念贪嗔痴，在娑婆世界染缸中，就越染越黑，臭气冲天了。感恩南无阿弥陀佛

9

Speaking generally, all the Buddha Sutras start with this general preface ‘Thus Have I Heard’. This is to show that ‘Faith is the source of the Path.’ Faith is the root core, the original source for us to seek the paths. Without faith, no path can be accomplished. That is why it is said, ‘Faith is the source of the Path. It is the mother of merits and virtues which nurtures all the good roots so that they will grow and flourish.’

That is why at the beginning of the Sutra, it is thus stated, ‘Thus have I heard’. This is especially important. If we can thoroughly understand this, it means our wisdom is open up. Whatever the Buddha we will just believe. This is ‘Thus have I heard’. At the instant of listening, it is the instant of faith, the instant with the teaching flowing into your mind.  Such a man will not be sitting there trying to figure out its meaning, becoming calculative over its content.  

An extract from the Dharma teaching on the words of endorsement on the Primal Teachings of Contemplation Sutra-181 By Dharma Master Shi Jing Zong“

如果总的来讲，“一切经首”都把这个通序放在前面，特别有“如是我闻”，这是要标示“信为道源”。这个“信”是求道的一个根本来源、根本源头；如果没有信，那一切道都不能成就，所以讲“信为道源功德母，长养一切诸善根”。

所以，经文开头就说“如是我闻”，这个意义特别重大。

如果能正确理解的话，那真的是开智慧了。

佛怎么说，我们就怎么信，

“如是我闻”。

当下闻，当下信，当下流入心中，

不在那里作种种的盘算、计量。

​——《观经疏楷定记》讲记 181

10

The importance of learning the principles of the Dharma

【法义的学习非常重要】

It is very important to learn the principles and meanings of the Dharma in the Pure Land Door. The Dharma is our life. If we do not learn the Dharma, our faith is without foundation. Actually, the Pure Land Dharma Door is very simple. We just have to recite the Buddha’s Name, Namo Amitabha Buddha. But the learning of the principles of the Dharma is also important. A man who does not understand the meaning, who does not understand the principles cannot be at ease. At times, he might even want to stop the recitation. Even if he tries to force himself to recite it will be so difficult, just like a burden. Gradually, he will stop reciting. He might even jump into another Dharma Door or change his religion. Dharma Master Shi Jing Zong

净土法义的学习非常重要。法就是我们的生命. 如果不学法，就没有信仰的建立。净土法门其实很简单，就是念这句南无阿弥陀佛名号，但是法义学习却是必不可少的。因为如果法义不通达，教理不明白，就不能安心，念佛就会念不下去，念得就会很沉重，很有包袱，可能慢慢就不想念了，甚至会改转法门或改变信仰。

——净宗法师

If you think you are So Good, So Kind!

If we still see that we are the kind man, we are good in this and that, we will not be able to understand the lights of rescue of Amitabha Buddha, we will not be able to understand the special and magnificent Vows of Amitabha Buddha. Only when we realize deeply that we are the sinful mundane men, who are without any goodness, who are sunken in the seas of birth and death, transmigrating unceasingly, only then, we can understand the Magnificent Vows of Amitabha Buddha’s special rescue bestowed upon us

Let us take the analogy of a sick man. If he thinks that he is very healthy, how can he wish to rely on the doctor? How can he give rise to a mind of gratitude? Only when he deeply understands that he is hopelessly ill, that he will die anytime, at that instant only a spiritual doctor is able to rescue him, to give him the medicine. Only then, he is willing to give himself up to the doctor, only then he is replete with gratitude, only then he can understand the special skill of this doctor.

Generally speaking, the skills of a doctor are all the same. But if you have not arrived at this stage, you will be unable to understand.

You will say, ‘Yes, I know he is a good doctor. How am I going to relate his goodness to me?’

That is why for the practitioners of the Sagely Path, it is impossible for them to understand this Dharma Door. They say, ‘“Among all the Buddhas in the ten directions, in the three periods of time, Amitabha Buddha is the foremost.”

It is truly magnificent. But, how am I going to relate this to me?

Enlightenment is what I am seeking. I seek to attain the Patience of No Birth. I will become the Buddha by myself.’

So, in the Contemplation sutra, there are the teachings on the nine grades of rebirth. the first six grades refer to the wholesomeness of the Great Vehicle, the wholesomeness of the Small Vehicle, the worldly wholesomeness, the wholesomeness of mundane men. The last three grades and three positions are the mundane men who have committed all kinds of evils. They are those who only commit evils, who do not have any wholesomeness. But these three grades of inferior men are able to reveal the strength of Amitabha Buddha’s Greatly Compassionate Vows.

That is why Great Master Shandao has thus said, ‘All the Buddhas are most compassionate towards the suffering living beings. They are especially concerned over those who are sunken in the seas of transmigration. That is why they exhort these living beings to return to the Pure Land.

‘Living beings who are sunken in the seas of transmigration’ refer to people who do not have any goodness, who only commit offences. Only such people are able to listen to the exhortation to seek a rebirth in the Pure Land. If a man feels that he does possess the good dharma, that he is very good, that he can cultivate the Path, he will not listen to your exhortation to attain a rebirth in the Pure Land. by Dharma Master Shi Jing Zong.

如果我们能够看到自己身上有这样那样的善，那么弥陀救度的光明、别意弘愿的别意，你就理解不了；唯有深深领悟自己是一个无善造罪的凡夫、常没流转的罪人，这个时候你才能体悟到弥陀别意弘愿。

就好像一个病人，他自认为还很健康，怎么会对医生产生仰赖、感恩之情呢？只有当他深深体悟到自己病入膏肓，马上就要大命将终，这时候只有神医能救度他，给他汤药，他才能够完全归命，他才有感恩，才能深深地理解这个医生的医术怎么样。其实医术是一样的，但是你没有到这个时候，根本理解不到，认为“好是好，好与我什么关系？”

所以，圣道门的修行者，他当然跟这个不相应了，“‘十方三世佛，阿弥陀第一’，那跟我有什么关系？我要求开悟、求无生法忍，我自己成佛”。

所以，《观经》的九品往生，前六品是大乘善、小乘善、世间善——善凡夫，到后面下辈三品是造恶凡夫，无善造恶之人，以这下辈三品能够反衬、彰显弥陀大悲愿力，

所以善导大师说：

诸佛大悲于苦者，心偏愍念常没众生，是以劝归净土。

“常没众生”就是无善造罪之辈，

对于这样的人，你劝他往生净土他才会听。

他如果认为自己有善法，很了不起，还有修行，

你劝他往生净土他是不会听的。

​——净宗法师

Extracts of Dharma Master Shi Jing Zong’s teachings on Great Master Shandao’s Pure Land teachings-Part 2

Chapter 1 – The Difficult path and the Easy path

Nagarjuna Bodhisattva has set the judgement on the two paths of practice – the Easy Path and the Difficult Path. He exhorts us to take the Easy Path, to leave the Difficult Path.

第一章  難行道與易行道

——龍樹菩薩判「難易二道」而捨難行取易行

A. The Easy Path and Difficult Path as judged by Nagarjuna Bodhisattva

1. Nagarjuna Bodhisattva and the Chapter on the Easy Practice.

The teachings of Great Master Shandao is based on the lineage and sources as follows: The Chapter on the Easy Practice by Nagarjuna Bodhisattva, the Shastra of Attaining a Rebirth by Vasubandhu Bodhisattva, the Commentary on the Shastra of Attaining a Rebirth by Great Master Tan Luan, the Compilation of Serenity Bliss by Great Master Dao Chuo. They are the primary sources of reference in the teachings of the Pure Land Ideology of Great Master Shandao.

一、龍樹菩薩判難行道與易行道

（一）龍樹菩薩與《易行品》

龍樹菩薩的《易行品》、天親菩薩的《往生論》、曇鸞大師的《往生論註》、道綽大師的《安樂集》，這些是善導大師這一法脈的源頭，也是善導大師淨土思想的重要組成部分。

In the Dasabhumika Vibhasa Sastra by Nagarjuna Bodhisattva, there is a chapter on the Easy Practice. There is a very important judgement made by the Bodhisattva, that is he has divided all the Buddha Dharma into two Paths, the Difficult Path and the Easy Path, so as to help us to make a decision. We should renounce the Difficult Practice and choose to follow the Easy Practice.

 龍樹菩薩《十住毗婆沙論》中有一品叫作《易行品》。其中最著名的論斷，就是把一代佛法分成「難易二道」——難行道與易行道，目的是幫助我們抉擇，捨棄難行，選擇易行。

What kind of man is Nagarjun Bodhisattva? Seven hundred years after Sakyamuni Buddha has entered Still Extinction, he was born into a Brahman family in Southern India. He was very intelligent and had deeply penetrated all the knowledge, in the fields of Literature, Medicine, Taoism, Astronomical, Geography and all subjects.

龍樹菩薩是什麼樣的人物呢？他於釋迦牟尼佛入滅後七百年的時候，誕生於南天竺的一個婆羅門家庭，從小就天資聰穎，對於世間的所有學問——文學、醫學、道術、天文、地理，沒有不通達的。他一開始沒有接觸佛法，

Now we will discuss his Name- Nagarjuna. Why is he known as the Dragon Tree? It is because ‘He was born under a Tree and accomplished the Path at the Dragon Palace.’ His mother gave birth to him under a tree. The causes and conditions for his accomplishment of the Path occurred when the Great Dragon Bodhisattva brought him down to the Dragon Palace.The Buddha Dharma can be found in the worldly realm. They can be found in the Dragon Palace and also the Heavenly Realms. They are kept in the library of the monasteries in great quantities, much more than what we can find in the world. The Great Dragon Bodhisattva brought him into the Dragon Palace and Nagarjuna had a good look at the sealike Sutras that he utterly became speechless.

接下來就講到他的名字——龍樹。為什麼叫龍樹呢？「始生樹下，由龍成道」：他的媽媽在樹下生了他；他的得道因緣就是大龍菩薩把他接到龍宮——佛法的經典不僅在世間流行，龍宮裡也有保存，天上也有，就像寺院的藏經閣一樣，不過比人世間的更為豐富。大龍菩薩就把龍樹接到龍宮，龍樹一看，這麼多經典，浩若煙海，他徹底歎服了。

The Flower Adornment Sutra was brought out from the Dragon Palace by Nagarjuna Bodhisattva. There are three versions of Flower Adornment Sutra- the expansive, the mediocre and the brief versions.  The content of the expansive and mediocre versions is too large in scope that no man can recite or uphold them. So, Nagarjuna took out the brief version of Flower Adornment Sutra which we are reading now.

《華嚴經》就是龍樹菩薩從龍宮裡取出來的。《華嚴經》有三個版本——廣本、中本、略本。廣本、中本卷帙浩繁，人類根本無法誦持，龍樹菩薩就取了略本，就是我們現在見到的《華嚴經》。

Nagarjuna had profoundly penetrated the Great Vehicle Teachings and was certified to the Patience of No Birth. The Great Dragon Bodhisattva sent him back to the shore and he started his Dharma propagation. At that time the king of ancient India believed in the deviant paths and slandered the Buddha Dharma. Nagarjuna Bodhisattva decided to join the army. He was very brave in the warfare. Finally, the King took notice of him. The King asked, ‘Who are you?’ ‘I am the omniscient one.’

The King was very shocked, ‘What, the Omniscient One? So, do you know what is happening in the Heaven now?’

He answered, ‘The heavenly beings are fighting with Asuras now.’

‘How do you know that the heavenly beings are at war with Asuras?’

He said, ‘Take a look at these if you do not believe.’ The King saw the broken limbs and weapons of Asuras falling down from the sky.’ The King was moved to have faith in him and accepted his teachings.

龍樹菩薩深入大乘教理，得無生法忍，大龍菩薩就把他送回岸上，他就要開始弘法了。但是當時的南天竺王承事外道，毀謗佛法，龍樹菩薩就 應徵入伍，身先士卒，英勇善戰。國王就注意到他，問：「你是何人？」

「我是一切智人。」

國王大驚，問： 「一切智人，那你知道現在天上在幹什麼？」

他說：「天人和阿修羅正在打仗。」

「你怎麼知道天人和阿修羅正在打仗？」

他說：「不信你看。」只見阿修羅的殘肢和兵器紛紛從天上掉下來。國王就信服了，受其法化。

Nagarjuna Bodhisattva is a great and remarkably Virtuous man who is recognized as ‘the Patriarch of the Eight Sects’, ‘the second Sakyamuni Buddha, the Honoured One.’ He was not only the Patriarch of the Pure Land Sect he was also the Patriarch of the eight other Sects. The Great Vehicle Teachings of the Eight Sects can find the support in principles and evidences from Nagarjuna Bodhisattva’s writing . He became the source of reference for all the Eight Sects.

龍樹菩薩是位了不起的大德，被尊為「八宗共祖」「釋尊第二」。不但淨土宗，中國佛教大乘八大宗派都共同推舉龍樹菩薩為祖師。大乘八宗都能在龍樹菩薩的著作裡找到理論依據，找到源頭。

Nagarjuna Bodhisattva has taught the ideology of the Eight Sects. But for himself, what Sect does he choose to follow?

According to the Lankavatara Sutra, Sakyamuni Buddha has made this prediction, that Nagarjuna Bodhisattva has chosen to return to the World of Ultimate Bliss.  It is thus stated, ‘In Southern India, there is a renowned and virtuous Bhikshu by the name Nagarjuna who is able to explain the Sects of existence and non-existence. In the world he reveals there is a self. He has learned the Unsurpassed Dharma of the Great Vehicle. He is certified to the Ground of Joy and will attain a rebirth in the Land of Ultimate Bliss.

In this life, Nagarjuna Bodhisattva is certified to the ‘Ground of Joy’ which is the First Ground. It is also known as ‘the Ground of No -retreat’. At that attainment, a Bodhisattva is able to manifest himself in one hundred Buddha Lands. His wisdom and virtuous conduct are indeed inconceivable.

龍樹菩薩雖然八宗並弘，但他本人信仰的歸宿在哪裡呢？

根據釋迦牟尼佛在《入楞伽經》裡的預記，龍樹菩薩是歸心極樂世界：

南天竺國中，大名德比丘；

厥號為龍樹，能破有無宗。

世間中顯我，無上大乘法； 得初歡喜地，往生極樂國。

龍樹菩薩現生證入「歡喜地」，就是初地，又稱為「不退轉地」，可以分身到百佛土去，智慧、德行已經是不可思議了。

This greatly virtuous Bodhisattva has chosen the World of Ultimate Bliss as his final refuge. Not only Nagarjuna Bodhisattva has chosen to be born in World of Ultimate Bliss, even Samantabhadra Bodhisattva, Manjushri Bodhisattva also make the same choice. All the Bodhisattvas of the ten Grounds choose to attain a rebirth in the Pure Land, the World of Ultimate Bliss.

這樣一位大德菩薩，他是選擇極樂世界作為最後的歸宿。不要說龍樹菩薩，就是普賢菩薩、文殊菩薩也都如此，十地菩薩共同選擇極樂世界作為往生的淨土。

2. Listing out the difficulties to seek the easy practice

（二）舉難請易

In the Chapter on the Easy Practice, firstly, it explains that a Bodhisattva who relies on self- effort to practise the Path to arrive at the ground of non- retreating is a very difficult task. Taking this as the potential, he was asked if there is an easy method of practice.

《易行品》首先說明菩薩靠自力修行，要達到「不退轉地」是非常困難的；以此為契機，請教有沒有容易的方法。

Why should we arrive at the ground of non-retrogression?  This is because our aim in cultivation is to accomplish Buddhahood. It is not easy to accomplish Buddhahood. The first hindrance on the Path to Buddhahood is to attain non-retrogression. If a man can arrive at non-retrogression, even though he is yet to accomplish Buddhahood, his position is very secured and stable as he will only advance on the Path. A Bodhisattva who has arrived at the ground of no-retreat will surely not to fall back. He will only go forth and advance on the Path. But if he has yet to arrive at no-retreat, chances are he may retreat from his practice. Even if he is very wise and virtuous, there is the possibility to fall down, to retreat.

為什麼要達到「不退轉地」呢？因為我們修行的目的就是要成佛，成佛當然不容易，成佛所要突破的第一個關口就是達到不退轉。如果能達到不退轉，即使沒有成佛，也很穩定了，因為只進不退了。不退轉地的菩薩，決定不會再退墮下來，只有升進，不會墮落。如果沒有達到不退轉，就有可能墮落，不管你有怎樣的智慧、德行，都有可能墮落。

The three elements of difficulties when we rely on self-effort to cultivate the path to arrive at non-retrogression:

We must cultivate all kinds of difficult conduct. It takes a long time. We might fall onto the ground of a Sravaka or a Pratyeka Buddha

要自力修行達到不退轉，有三個困難因素：

行諸難行，

久乃可得，

或墮聲聞、辟支佛地。

Here, Nagarjuna Bodhisattva used three words to describe the situation.

龍樹菩薩在這裡用三個字形容：

all-Facing all kinds of ascetic practices and difficulties.

long- The length of time to cultivate the path is inconceivably, unimaginably long

fall- Half way in cultivation, there is a danger to fall and become an Arahant.

Of course, these are cultivators who have set their mind on the Path, who can practise the Path. For us, we are not qualified to be called the cultivators as we are the ones who always sink into the flows, with unending transmigration.

「諸」——種種的難行苦行；

「久」——不可思議、不可想像的長時間的修行；

「墮」——中途不保險，可能會墮落成阿羅漢。

當然，這還是指有道心、能修行的人。就我們來講，談不上，我們是「常沒常流轉」。

Someone listens to this and think, ‘It is so difficult to cultivate the difficult path! Before passing away, I will not be able to know where I will be born.’ So, he is hoping ‘if there is an easier path in the Buddha dharma, a Dharma Door of easy practice to arrive at non-retrogression swiftly. Please tell me if there is such a teaching.’

有人一聽，就想：「難行道這麼難！我這輩子一口氣上不來，還不知道下輩子到哪裡去。」所以就在盼望「如果諸佛教法裡有易行道——容易修行的法門，能夠快速到達不退轉地，這樣的教法請你給我講」。

As it is said by all the Buddha, there is an Easy Path. Please tell me if there is an expedient easy Path to arrive at Avaivartika swiftly which was spoken by all the Buddha.

若諸佛所說有易行道，

疾得至阿惟越致地方便者，願為說之。

3. Reprimand on the question and give the answer

This question was asked. Critique was the first respond of Nagarjuna Bodhisattva. Then, he spoke for him the Easy Path. How does he criticize him?

（三）呵問許說

這樣的問題提出來之後，龍樹菩薩先是批評，批評之後才應許他的要求，說出易行道。怎麼批評？

Just as you have spoken these are words spoken by a man who is weak and inferior. He has not brought forth the great mind. This will not be spoken by a great being who wishes to cultivate wholesome deeds.

Why is this so? If a man desires to seek Annutaraksamyaksambodhi and in the period before his attainment to Avaivartika, he should let go of his life and practise diligently throughout the days and nights just as though his head is on fire. 

如汝所說，是儜弱怯劣，（儜：ㄋˊㄥ，弱）

無有大心，非是丈夫志幹之言也。

何以故？

若人發願，欲求阿耨多羅三藐三菩提，

未得阿惟越致，

於其中間，應不惜身命，

晝夜精進，如救頭燃。

‘When you talk like this, it means that you are yet to bring forth the Great Mind. You are very weak and inferior, not a brave man.  You have not brought forth the Great Vows. Why do I say so? This is because the Buddha has thus said, ‘A man who has brought forth the mind to seek Annutaraksamyaksambodhi to accomplish Buddhahood, the Buddha fruit should cultivate diligently with courage before he arrives at the ground of non-retreat. Within this long timespan, he will not take heed of his body and lifespan. Throughout the days and night, he practises industriously, just as though his head is on fire, that he is trying to extinguish it. He will not delay even for a short while’

「你這樣講，是沒有發大心。你是一個軟弱者，你是一個膽小鬼，你膽小，你下劣，你沒有發大願。為什麼呢？因為佛講了，要發心求阿耨多羅三藐三菩提，要發心成佛、求佛果，在沒有得到不退轉地的這段長遠的時間之內，應當精進勇猛，連身體和壽命通通都不愛惜。日夜不停地努力修行，就像頭上著了火要立即撲滅一樣，一刻也不能耽誤。」

Then the Buddha says again, that even if a man only wishes to save himself by becoming an Arahant, he still has to practise diligently with courage. The cultivation of a Bodhisattva is more than an Arahant by 100 million times. As it is said, ‘In comparison to the two vehicles man, a Bodhisattva practises more diligently by one hundred million times.’ Cultivating diligently does not refer to the number of times you have bowed to the Buddha, the number of times you have recited the Sutras. Such activities are considered as playing, regarded as being heedless! They are not called diligence. It is impossible for a mundane man to imagine the cultivation of an Arahant, what is more the Bodhisattva.

然後又說到，一個人即使是自了漢、想成為阿羅漢，都要精進勇猛地修行。菩薩的修行跟阿羅漢相比，還要精進億倍，所謂「於此二乘人，億倍應精進」。不是說每天磕多少頭、誦多少經叫精進修行，那簡直是在玩，太懈怠了！那不叫精進。我們凡夫很難想像阿羅漢的修行，菩薩就更不用說了。

For a Mahayana Vehicle cultivator, the Buddha says thus,

‘Bringing forth the mind to seek the Buddha Path is a task much heavier than raising and upholding the three thousand great thousand worlds.’

行大乘者，佛如是說：

發願求佛道，重於舉三千大千世界。

This is because the bringing forth of a mind to attain Buddhahood is to bring upon us all the sinful karmas of living beings. We should take the burden of these karmic obstacles of living beings upon ourselves. As it is said in the Sutra, ‘Upholding and carrying all living beings, taking upon oneself all their heavy karmas.’ This is very difficult. That is why Nagarjuna Bodhisattva continues to say, ‘

因為發心成佛是要承擔一切眾生的罪業，這些眾生的業障壓在我們身上，我們都要承擔，所謂「荷負群生，為之重擔」，這是非常不容易的。龍樹菩薩繼續說：

You say, ‘The dharma of Avaivartika ground is very difficult. It can only be attained after passing by a long period of practice.’ If there is an easy path of practice which enables one to arrive at the Avaivartika ground swiftly, this is a weak and inferior way of speaking. These words should not be uttered by a great being who is firm in resolution to practise good deeds.

汝言「阿惟越致地，

是法甚難，久乃可得，

若有易行道，疾得至阿惟越致地者」，

是乃怯弱下劣之言，非是大人志幹之說。

Now you are asking for an easy path so that you can arrive at non-retrogression quickly.  Aren’t you retreating from the practice?  Isn’t this very inferior, very timid?  So, the Master is reprimanding over his words. But ‘That is my standard, what can I do?’  So, he decided to show him the way. Nagarjuna Bodhisattva has thus said,

你現在說「如果有易行道，能夠快速達到不退轉」，你這不是退心嗎？你這不是很下劣、很膽小嗎？對他進行呵斥。

不過，「我只能這樣，怎麼辦呢？」還是要給他指明道路。龍樹菩薩說：

If you wish to listen to this expedience, I will speak for you now.

汝若必欲聞此方便，今當說之。

‘Of course, if you really want to know, I will speak for you.’ Nagarjuna Bodhisattva knows the potential of our roots. He says, ‘It you want to cultivate the Difficult Path, it is not easy. You will encounter all kind of obstacles.’ Nagarjuna Bodhisattva has practised the Path before and he is a Bodhisattva of non-retrogression. He understands the difficulties involved in cultivation with self-effort. Finally, he has also decided to take the easy path. So, his reprimand is one way to subdue our arrogance. It is a way to let us realize our potential, that it is not easy to be a cultivator. Finally, we will truly value this easy path and seek to practise sincerely.

「當然了，如果你一定想知道，我就跟你講。」

龍樹菩薩是讓我們瞭解自己的根機，說：「你要修行難行道，那是如何如何困難，不容易哦！」龍樹菩薩是過來人，他是不退轉位的菩薩，他知道自力修行很困難，連他自己最後都走向易行道。所以，他的呵斥是一種折服的方便，等於是欲擒故縱，讓我們知道修行不易，而起殷重希求的心，

Finally, he says, ‘If you truly want to know, I will tell you!’

最後說：「你真想知道，我就告訴你！」

4 The Difficult Path and the Easy Path

Next, Nagarjuna has made a general judgement, differentiating the two types of practices in Buddhism, the difficult practice and the easy practice. Not all the practices are difficult, there is also the easy practice.

There are immeasurable doors in the Buddha Dharma.  Just like the roads in the world, some are difficult to travel, others are easy. Walking on land is sufferings while sailing on a boat is such a joy.

（四）難易二道

接下來，龍樹菩薩把佛教總判為難行與易行兩種，並非全是難行，還有易行。

佛法有無量門：

如世間道，有難有易；

陸道步行則苦， 水道乘船則樂。

In the Buddha Dharma, there are immeasurable Dharma Doors. It is the same as the roads in the worldly realm, some are difficult to travel while others are easy.

佛法有無量的法門，像世間的道路，有的困難，有的容易。

‘Walking on land’ means that we are walking on the ground to a faraway place. This is very hard. But if we are sitting on a boat and follow the flows of the water, even though we do not move our legs, we will arrive at the destiny very fast. This is a blissful journey.

This is the same for the Dharma Door of Amitabha recitation. We simply recite Namo Amitabha Buddha. Even though the afflicted sounds of sufferings in the Saha world can still be heard, in the blink of an eye, we are already in the World of Ultimate Bliss.

Great Master Shandao uses these two sentences to describe the easiness for us to attain a rebirth:

「陸道」，在陸地上步行，要到遠方去，用腳走路，這就很辛苦了。如果坐在船上，順風順水，雖然我們腳不用動一步，但是很快就可以到達目的地：這樣就很安樂。

念佛法門就是這樣。念著阿彌陀佛，娑婆的種種苦惱聲還在耳邊，一眨眼，已經往生到極樂世界了。

善導大師也有兩句偈語，說明我們往生很容易。

Over here we are bowing down to the Buddha. But on raising our head, we are already in the Realm of Amitabha Buddha.

低頭禮佛在此國，

舉頭已入彌陀界。

At the death bed, the man bows down to the Buddha. On raising his head, he has already left Saha world. In the instant of one mindfulness, he has already attained a rebirth in Amitabha Buddha Land 100 billion Buddha Lands away. ‘In a sinlge mindfulness he has passed by 100 billion Buddha Lands’ is much faster than ‘The light boat has already passed by million layers of mountains.’ Even though we are talking about the death bed, in actuality, even if we spend the whole life cultivating the Path, the time taken is only the length of time in uttering ‘Ahhh’, or it is the same as the time taken in bowing down and raising one’s head.

臨終的人，往下低頭拜佛，抬頭的時候，已經不在娑婆世界了，於一念頃，即得往生十萬億佛土之外的彌陀佛國。「一念之頃越十萬億佛土」，比「輕舟已過萬重山」快多了！雖然說的是臨終，其實一生的修行也不過是「啊」的一聲那麼短暫，如同低頭舉頭之間。

Nagarjuna Bodhisattva told us about these two roads, the two methods: One is walking on the land. We walk on by ourselves. While the other is sailing on a boat.

龍樹菩薩就講了這兩條道路、兩個方法：一個是陸地步行，靠自己的腳板走路；一個是水上乘船。

The Pure Land Dharma Door resembles the Dharma Door of sailing on a boat. This description has its source from Nagarjuna Bodhisattva, the originator. Most of us have heard about ‘The six syllables Buddha’s Name is the Ship of Great Vows.’

The analogy of ‘ship’ has its origin here.

把淨土法門比喻為乘船的法門，

這種說法的鼻祖就是龍樹菩薩。

大家耳熟能詳的「六字名號大願船」，

這個「船」的比喻就是從這裡來的。

It is a suffering if we have to travel to places, walking on our own, especially when we are old, when we are not so strong, when our eyes are blur. How are we going to arrive at a faraway destination when we do not even know the road, with the wind and snow blowing on, with the robbers coming forth from all sides, with a lack of food and necessities? How are we going to arrive at the faraway place? What is more if we are required to finish the journey at a fixed time? ‘You should travel these thousand miles swiftly within a short time!’ We can feel the pressure, our inabilities. So, travelling on our legs we have to meet up with all kinds of causes, conditions and limitations.

如果步行的話，就會很苦。年紀大，體力差，眼睛花，不認識路，風霜雨雪，盜賊出沒，資糧匱乏，怎麼能到達遙遠的地方呢？何況還給我們限時，「讓你短時間之內，快速到達千里之外！」完了，去不了。所以，陸地步行有種種因緣的限制。

This is the same for the Bodhisattva Paths. Some have to practise diligently while others hold on to faith as an expedience and with this faith, they arrive at the Avaivartika Ground easily.

菩薩道亦如是：

或有勤行精進，

或有以信方便，

易行疾至阿惟越致者。

‘This is the same for the Bodhisattva Path.’ The fore teaching is an analogy and it is followed by the explanation on the Bodhisattva Path which resembles the worldly paths. Some are easy while others are difficult.

‘Or there are those who cultivate diligently’, they are more hardworking than Arahant by 100 million times throughout immeasurable timespan, undergoing all kinds of hardships and difficulties, cultivating all kinds of ascetics. Even so, they might also retreat half way. It is truly not easy. It is necessary ‘to practise hard and persistently.’

「菩薩道亦如是」：前面是比喻，下面說明菩薩道像世間道，有難有易。

「或有勤行精進」；要比阿羅漢億倍精進，要經過無量長的時間艱苦修行，要修行種種難行苦行，中途還會墮落，這個不容易，要「勤行精進」。

This is the difficult path which is as mentioned earlier, ‘a task much heavier than raising and upholding the three thousand great thousand worlds.’

這是難行道，也就是前面講的「重於舉三千大千世界」。

‘Or, there are those who hold on to faith as an expedience and with this faith, they arrive at the Avaivartika Ground easily.’ Having faith is the expedience. First of all, we must believe. In the Buddha Dharma, we talk about faith. In the Pure Land Dharma Door, it stresses on enhanced faith. In Amitabha Sutra, it is stated that Amitabha recitation is a Dharma which is very difficult for people to believe.

‘With the expedience of Faith’ means that if you do not have faith, you will not have this expedience. If you truly believe in the easy path without any doubts, you will ‘swiftly arrive’ at the Avaivartika Ground.

‘easy’ means not difficult. ‘swiftly’ means very soon. ‘arrive’ means you will not fall down.

「或有以信方便，易行疾至阿惟越致者」，「信」是方便，首先要相信。佛法講信，淨土法門更加強調信心，《阿彌陀經》裡就講「難信之法」。

「以信方便」，你沒有信，就沒有這個方便；

能夠相信有這個易行道，能夠信順不疑，

你就能「疾至」，很快速地到達不退轉地。 「易」，不難；「疾」，不久；「至」，不墮。

Which Dharma Door takes ‘Faith as the expedience’, ‘as the easy practice to swiftly arrive at no retreat’?  Nagarjuna Bodhisattva has thus explained as follows. The core teaching refers to the Original Vows of Amitabha Buddha.

5.The Original Vow is reciting the Buddha’s Name

這個「以信方便」「易行疾至」的法門是哪個法門呢？龍樹菩薩在下面就說出來，它的核心就是阿彌陀佛的本願。

（五）本願稱名

Just like a performance, the plays, the drama before this are the prelude. The main character has not come on stage yet.  Now, he has come on the scene. Who is the main character? Amitabha Buddha. There is only one Main Character in this Dharma Door. All the others are the supporting roles. All the Buddhas, all the Bodhisattva Mahasattvas are the co-stars. Here comes the main character.

就像戲劇表演一樣，前面演了很多，都是序幕，主角還沒登場。現在登場了，誰是主角？阿彌陀佛。我們這個法門主角只有一個，其他都是配角，一切諸佛、諸大菩薩都是配角。主角出來了：

It is thus stated in Amitabha Buddha Original Vows,

‘If a man is mindful of me, recites my name and takes refuge in me, he will surely arrive at non- retrogression at that instant and attain Annutaraksamyaksambodhi.’

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。

It is thus stated in Amitabha Buddha Original Vows. What is it? ‘if a man is mindful of me’– How does he do it? He uses his mouth to call my Name. This is the recitation of the Buddha’s Name. This is not contemplation, neither is it image contemplation, nor the genuine mark. It is ’calling out my Name, reciting my Name.’

阿彌陀佛本願是這樣的。哪樣呢？「如果有人念我」。怎麼念呢？口念，就是「稱名」，「稱我的名號」。不是觀想，也不是觀像，也不是實相，而是「念我、稱名」。

‘Taking refuge in me’- the mouth recites the Buddha’s Name and the mind takes refuge in the Buddha, ‘he will surely arrive at non- retrogression at that instant’, he enters no -retreat immediately. Non-retrogression means no more retreating from his practice. ‘Attain Annutaraksamyaksambodhi’ is to accomplish Buddhahood.

「自歸」：口中稱名，心中歸命。

「即入必定」：當下、立即進入必定。「必定」就是不退轉。「得阿耨多羅三藐三菩提」：成佛。

The following passage is Nagarjuna Bodhisattva’s explanation on the 18^th Vow of Amitabha Buddha from the Sutra of Immeasurable Lifespan.  It is thus stated in the 18^th Vow:

龍樹菩薩以這段文解釋《無量壽經》中阿彌陀佛的第十八願。第十八願言：

On my attainment of Buddhahood, if living beings in the ten directions have good faith in me and with a sincere and joyful mind they desire to be born in my land. If they recite my name ten times and cannot attain a rebirth, I will not attain the Proper Enlightenment.

設我得佛，十方眾生，

至心信樂，欲生我國，乃至十念，

若不生者，不取正覺。

‘if a man is mindful of me’ refers to a man, any man. This is the explanation of ‘living beings in the ten directions’. All men are welcome without any limitations.

「若人」就是只要有人、任何人，是在解釋願文裡的「十方眾生」，不限任何人。

If a man is mindful of me, recites my name and takes refuge in me, he will surely arrive at non- retrogression at that instant and attain Annutaraksamyaksambodhi.’

‘He uses his mouth to call my Name, that is to recite  the Buddha’s Name. This is the explanation of ‘even if he recites ten times.’ ‘Even if he recites ten times’ refers to the recitation of Namo Amitabha Buddha, not others.

「念我、稱名」是解釋願文裡的「乃至十念」。「乃至十念」不是念別的，「是念我阿彌陀佛」；

‘is mindful of me’-this is not mindfulness of my Dharma Body or my reward body. This is not the mindfulness of my wisdom, my adorned countenance. A mundane man is unable to do this. This is to call my Name.’

「『念我』不是念我的法身、報身，也不是念我的智慧相好，這些凡夫念不來，是稱念我的名號」。

‘Take refuge in me’-bringing forth the mind to take refuge, to give himself up to me’ is the explanation of ‘have good faith in me and with a sincere and joyful mind they desire to be born in my land.’ Without any doubts he has brought forth the mind to attain a rebirth. This is known as ‘taking refuge in me.’

「自歸」，發自內心歸命、投誠，是解釋願文裡的「至心信樂，欲生我國」。沒有懷疑心，發起願往生心，這叫「自歸」。

If he recites my name but his mind does not take refuge in me, he wonders, ‘Can I attain a rebirth? What will happen if I cannot go there?’ Such a man is preparing to change the Dharma Door anytime. He feels unsafe. This is not taking refuge. This is known as having no faith.

如果口中稱名、心中不歸命，「到底能不能往生？萬一不能去怎麼辦？」時刻準備更換法門，覺得不保險，這樣就是內心沒有歸命，就是沒有信心。

‘he will surely arrive at non- retrogression at that instant’– ‘As long as a man is mindful of me, calls my name, at that instant his attainment of rebirth is confirmed. At that instant he is at non-retrogression!’ -This is the explanation of ‘ If they cannot attain a rebirth, I will not attain the Proper Enlightenment.’ The attainment of a rebirth is not waiting until our death bed after a number of years later when we are dying. The confirmation is given presently, this instant.

「即入必定」，「你只要念我、稱名、自歸，當下就往生決定了，當下就不退轉了！」這是解釋「若不生者，不取正覺」。這樣的往生，不是等待多少年之後，不是等你快死的時候，而是當下就給你保證。

Nagarjuna Bodhisattva uses the Gathas to describe what he feels:

龍樹菩薩接著用偈語表達他的心情：

If a man is able to recite the name of this Buddha who is replete with immeasurable strength of merits and virtues, he will instantly attain no retreat. That is why I often recite his name.

人能念是佛，無量力功德， 即時入必定，是故我常念。

If there are people who recite Namo Amitabha Buddha- A Name which is replete with immeasurable spiritual strength, immeasurable merits, virtues and wisdom, at that instant, he will enter non-retrogression. So, I, Nagarjuna often recite Namo Amitabha Buddha, Namo Amitabha Buddha, Namo Amitabha Buddha……

如果有人能夠稱念阿彌陀佛的名號——阿彌陀佛的名號具有無量的神通道力和無量的智慧功德，當下，「即時入必定」，所以，我龍樹就經常念南無阿彌陀佛，南無阿彌陀佛，南無阿彌陀佛……

B The messages in the revelation of the two paths, the easy and difficult paths

Here are the deductions from the above teaching by Nagarjuna Bodhisattva

二、難易二道判的啟示

龍樹菩薩這段文，對我們很有啟發。

1. Leave the difficult practice and go for the easy practice

（一）捨難行取易行

‘It is thus stated in Amitabha Buddha Original Vows, ‘-that the Original Vows of Amitabha Buddha is the Dharma Door of sailing on a boat which is a Dharma Door of Easy practice.

‘he will surely arrive at non- retrogression at that instant’ means there is no danger of falling down. It is unnecessary to cultivate other difficult practices and ascetics. It is very easy and simple. So, it is known as the easy path. Other than the Original Vow of Rescue of Amitabha Buddha, the other Doors belong to the difficult path.

「阿彌陀佛本願如是」，阿彌陀佛的本願就是乘船的法門，就是易行道的法門。「即入必定」，沒有墮落的危險，不需要修行其他的種種難行苦行，很容易，很簡單，所以是易行道。除了阿彌陀佛本願救度之外，其他法門都屬於難行道。

Nagarjuna Bodhisattva shows us the way, leading us to leave the difficult path and tread the easy path. He says, ‘I often recite Namo Amitabha Buddha. All of you should recite Namo Amitabha Buddha too.’ Abiding by this Dharma Door we are able to benefit ourselves and others. So, we should choose to practise in accord with the Pure Land Door.

龍樹菩薩給我們的啟發和指導是：

捨難取易。

「我常念，你們也要常念。」

自利利他都用這個法門。 那我們就應當選擇淨土門。

What is more the present society is relying on other’s power, a time of easy practice because we rely totally on the power of science and technology. We take a car when we go out. To find people we will make a call. Going up to the top floor we will take a lift.  In conducting all matter, we will go for the easy ones, leaving the difficult ones. Of course, this should also be applied in our practice, to leave the difficult practice, to go for the easy practice.

何況現在正 是他力、易行的時代，處處仰靠科技的力量，出門坐汽車，有事打電話，上樓乘電梯……每件事都在捨難取易，修行當然也要捨難取易。

2. Renouncing the ascetics , going for the blissful practice

The differentiation of difficult and easy practice is also the differentiation of sufferings and bliss. The Original Vow of Amitabha Buddha is the Easy Path, or the Path of Serenity Bliss. It is not the Dharma Door of ascetic. It is the Dharma Door of blissful practice. As it is spoken, ‘It is a blissful journey sailing on a boat.’

（二）捨苦行取樂行

難易分判 ，也是苦樂分判。

阿彌陀佛的本願是易行道，也是安樂道。它不是苦行的法門，而是樂行的法門，所謂「水道乘船則樂」。

When we learn the Dharma, we must look at our practice too. If you feel that it is a suffering to cultivate the Pure Land Dharma Door, it means that you have not tasted the Dharma taste of Pure Land. You are yet to find out the trick of the trade. You feel it is very difficult, very unhappy to practise the Pure Land Dharma Door. You are unsure of your rebirth. This means that you are not in accord with the judgement made by Nagarjuna Bodhisattva. Nagarjuna Bodhisattva says that ‘we will enter non- retrogression’, that it is a journey ‘travelling on the boat’. It is an easy and serene blissful practice.

學法要對照我們的行持。如果你修行淨土法門感到很苦惱，那說明你沒有得到淨土的法味，你沒有找到訣竅。修淨土法門感到很難，很苦，感到往生無望，那就跟龍樹菩薩的分判相矛盾。龍樹菩薩說是「即入必定」，是「水上乘船」，容易，安樂。

So, we renounce the difficult practice and cultivate the blissful practice. We seek to be born in the Western World of Ultimate Bliss because it is ‘a World with no sufferings, a World to enjoy all bliss.’ We desire to leave sufferings, to attain Bliss. The Buddha becomes so happy.

那我們就捨苦行，取樂行。

我們之所以求生西方極樂世界，

就是因為極樂世界「無有眾苦，但受諸樂」。 我們願意離苦得樂，佛大歡喜。

3 Leaving self – effort, going for other’s power

（三）捨自力取他力

The difficult path is walking by oneself. This is self -effort. The easy path is sailing on a boat. This is relying on the power of the boat.  We recite Namo Amitabha Buddha. This is relying on Amitabha Buddha’s power. This is not relying on the power of our cultivation. If you recite Namo Amitabha Buddha and yet you want to rely on your self-effort in cultivation, this means that you do not understand the Dharma Door of Amitabha recitation. You have not let go of yourself. You are not relying on the Buddha wholeheartedly. 

難行道如同步行，是靠自己走路，靠自力；易行道如同乘船，是靠船的力量。

我們念佛，就是靠阿彌陀佛的力量，

不是靠我們自己修行的力量。

如果念佛了，還要靠自己修行的力量，

那說明不懂得念佛法門， 沒有通身放下、徹底靠倒。

These are the differences in judging this Dharma Door with different boundary.

這是法門的分判，界限不一樣。

Travelling to another place by bus, we should simply sit on the bus, let the bus take us to our destination. It is the same with Amitabha recitation. We should let go of this body and rely on Namo Amitabha Buddha. We would simply recite ‘Namo Amitabha Buddha, Namo Amitabha Buddha, Namo Amitabha Buddha….’sincerely. If other people can recite fifty thousand times but you cannot do this, then recite thirty thousand times, or ten thousand times. If you cannot sit in full posture, then relax your legs and sit in a comfortable way, an easy way. We simply recite Namo Amitabha Buddha with no tension, in a relax manner. It is the same when we are travelling on a boat, everyone can sit in any posture as they like.

要坐車到目的地去，你就老老實實坐在車上。念佛也是一樣，通身放下，徹底靠倒，老老實實地念佛，「南無阿彌陀佛，南無阿彌陀佛，南無阿彌陀佛……」人家一天念五萬，你念不到，不要趕，能念三萬就念三萬，能念一萬就念一萬。不能盤腿，就放下腿，怎麼舒服、怎麼自在、怎麼輕鬆就怎麼念，讓心情完全放鬆。

如同坐船，同乘一條船，坐姿各有不同，各隨方便。

In Amitabha recitation, do not compare with others. We only look at our root potential and try our best to call on the Buddha, to take refuge in the Magnificent Vows of Amitabha Buddha. That is good enough. Our attainment of a rebirth relies totally on the Magnificent Vows of Amitabha Buddha to embrace us. Our rebirth does not rely on our effort in cultivation, or the states we have achieved.

我們念佛，不要去看人家，我們根據自己的根機。

只要用心，盡到我們的力量，

歸投阿彌陀佛的誓願即可。

往生是靠阿彌陀佛的誓願攝受，

不是靠我們自己的功夫境界。

4 Leaving the myriad practices, choose to recite Namo Amitabha Buddha

The Pure Land Dharma Door is a Dharma Door of exclusiveness. It can be described as: One Buddha, One Dharma and One Pure Land

One Buddha refers to Amitabha Buddha, not other Buddhas. One Dharma refers to the exclusiveness in Amitabha recitation, without mixing with other Dharma. One Pure Land refers to the Pure Land of Amitabha Buddha. We will not go to other Pure Buddha Lands.

（四）捨諸行取念佛

淨土法門是唯一的法門，所謂「一佛、一法、一淨土」。

「一佛」：阿彌陀佛，不雜餘佛。

「一法」：專念彌陀名號，不雜餘法。

「一淨土」：只向彌陀淨土，不向餘佛淨土。

This is the exclusive one, without any addition. But if you cultivate other Dharma Door, you must ‘practice all the difficult practices.’

Someone asks, ‘You only cultivate one Dharma Door. How are you going to accomplish Buddhahood?’

唯一，沒有多餘。

如果修行其他法門，要「行諸難行」。

有人講：「你只修一個法門，怎麼能夠成佛？」

It depends on what kind of Dharma Door you are practising. If you cultivate the Difficult Path, you must ‘practise the myriad practices.’ It is not practising only one or two Dharma Doors. You should cultivate all kinds of Dharma Doors. The Easy Path is to recite exclusively. If this is not the case, how could we call it the Easy Path?

這要看你學什麼法門，

如果你學難行道，你就要「行諸難行」，

那不是一個法門、兩個法門，而是種種法門都要修學。

易行道就是一向專念，不然怎麼能稱為易行道。

5 Renouncing the long -term practice and go for the swift practice

（五）捨久修取疾行

If we take the difficult path, we must cultivate immeasurable lengths of time, life after life to the time of infinity. But if we rely on the power of Amitabha Buddha’s Vows, practising the Dharma Door of Amitabha recitation, we will accomplish the Path in this present lifespan. Describing it as the present lifespan is still considered too slow. In fact, we accomplish the Path in this instant! As it is described ‘instantly we enter no-retrogression’.

如果修難行道，需要無量長的時間，生生世世，很久遠；

如果乘託阿彌陀佛願力，修行念佛法門，

很快，當生成就。

說「當生成就」已經慢了，當下成就！所謂「即入必定」。

6 Renouncing the inferior practice, go for the supreme practice

（六）捨劣行取勝行

Comparatively from the angle of root potential, we who practise the Pure Land Dharma Door seem to be behind those who practise the Sagely Path. Why is this so? They are the ones who have brought forth the great mind, they are the hero, the wise ones, the courageous ones. We are scolded by Nagarjuna Bodhisattva as the timid ones, the weak ones, the inferior ones because of our inferior potential. We are incomparable to them.

如果從根機比較，我們學淨土法門的根機好像比不過學聖道法門的根機。為什麼呢？他是發大心的人，是大丈夫，有智慧，是勇猛的人；我們被龍樹菩薩呵斥為膽小鬼，怯弱，下劣——根機不如他。

As we are weak in our root potential, we must think of a way to help ourselves! What should be done? We must look for a supreme Dharma Door. We should choose to practise a supreme Dharma Door which is suitable for us. This is the Dharma Door, ‘If a man can be mindful of this Buddha who is with immeasurable strength, immeasurable merits and virtues.’

The Dharma Door of self-effort and the Dharma Door of Buddha’s strength cannot be discussed on a par. Amitabha Buddha is replete with immeasurable spiritual power, immeasurable wisdom, immeasurable merits and virtues. The supremacy lies in this Buddha who is with immeasurable strength, immeasurable merits and virtues.

根機不如他，應該想一點辦法呀！想什麼辦法？

法門能超勝就好。

我們就選擇一個殊勝的法門、適合我們的法門，

那就是「人能念是佛，無量力功德」的法門。

自力的法門和佛力的法門不能相提並論。

阿彌陀佛具有無量神力、無量智慧力，

具有無量功德，所謂「無量力功德」，這就殊勝。

The other Dharma Doors rely on self-effort and it takes a long time to practise. They must sever all their afflictions. For us the Amitabha reciters, they are not the supreme doors.

We renounce the Dharma Doors which are unsuitable to our root potential, the Dharma Door of difficult practice and difficult certification. We decide to choose the Supreme Dharma Door of Easy Practice as it is in accord with our root potential. It is a Dharma Door of ‘Immeasurable strength, immeasurable merits and virtues.’

其他法門，靠自己慢慢修，要斷盡煩惱，對我們來講，就不殊勝了。

我們捨掉不適合我們根機、難行難證的法門，而選擇適合我們根機、易行殊勝的法門——「無量力功德」的法門。

Talking about ‘renouncing and going for’, what are we getting at? This is the Original Vow of Amitabha Buddha: If a man is mindful of me, recite my name and take refuge in me, he will enter non-retrogression instantly.’ This is as judged by Nagarjuna Bodhisattva in the two paths, the easy path and the difficult path. With his teaching he bestows upon us the kindness to choose the right dharma, the way to cultivate the path.

講「捨」講「取」，其實就是取哪一個呢？

阿彌陀佛本願如是：

若人念我，稱名自歸，即入必定。

這是龍樹菩薩判「難易二道」，給我們在擇法、修行上的恩澤。

If we were to practise the Pure Land Dharma Door, following the points of views and opinions of the difficult path, thinking that ‘The way to accomplish Buddhahood and the practice are very difficult. A long time is needed to arrive at Buddhahood.’
This type of view is lop-sided.

如果我們修學淨土法門，仍然按照難行道的觀念和思維，認為「要成佛，講修行，就是很難的，就是很苦的，就是要經歷很長時間的」，這種觀念就偏頗了。

The difficult path is a Dharma Door of Sufferings, a Dharma Door of long timespan, a Dharma Door of cultivating all kinds of practices diligently. Of course, this is the Bodhisattva Path. At the same time, Nagarjuna Bodhisattva has also explained, ‘The Pure Land Dharma Door is a Dharma Door of Boat Sailing, a Dharma Door of Serenity Bliss, an Easy Dharma Door, a Dharma Door with the recitation of the Buddha’s Name exclusively. This is also a Bodhisattva Path. Not only that it is a Bodhisattva Path, we can even reap the supreme rewards of ‘entering non-retrogression instantaneously’.

難行道是苦的法門，久的法門，諸行精進的法門，這個固然是菩薩道；龍樹菩薩同時也說明：淨土法門是乘船的法門，安樂的法門，容易的法門，唯一念佛的法門，同樣是菩薩道。不僅是菩薩道，還能讓我們得到殊勝的果報——「即時入必定」。

We are Not ALONE!

1.

The Name is the Dharma

When we recite Namo Amitabha Buddha,

This recitation by itself is the Buddha.

Do not seek for a Buddha outside this recitation of Namo Amitabha Buddha.

Even if you have a response,

That you see a Buddha standing before you,

Outside this Buddha recitation,

It is still an expedient revelation.

From the sound of recitation of Namo Amitabha Buddha,

There can be a revelation of the Buddha

Or no revelation.

But this recitation of Namo Amitabha Buddha

Is the original form body of the Buddha.

As such we are sure of his existence.

Without this original body of the Buddha,

There is no way to rescue living beings.

This is the meaning for ‘The Name is the Dharma’.

2.

Silence is Golden

Over eating creates the problem of indigestion.

We must control our diet.

Talking too much, making too much noise, having lots of differentiation in mind

Are not good for us.

We must learn to keep quiet in body and mind.

On interacting with people,

We need to take care of our mouth.

The best is to speak when necessary,

Or not to speak at all!

This is the best way to protect oneself and others.

Silence resembles the empty space in a Chinese painting.

It is empty without any strokes,

Yet it is very subtle in expression.

3.

We are not ALONE

When we are all alone,

We will realize Amitabha Buddha is standing by our side.

Throughout the long Kalpas,

He is always standing there

Calling us.

But if we are still leading a bustling life,

If we are still keeping someone company,

We will be unable

To hear the call of Amitabha Buddha.

4.

The Bodhi Mind.

In the Flower Adornment Sutra, it is thus stated,

‘Forgetting the Bodhi Mind to cultivate the good deeds is known as the karma of a Mara.’

If we cultivate good deeds apart from the Bodhi Mind, the Buddha says this is the practice of a Mara.

Most of us dare not say this, am I right?

But the Buddha cannot be wrong when he says this.

Why do I say so?

This is because the good deeds in the worldly realm will only bring to us the worldly blessings.

When we continue to cultivate good deeds, our blessings and rewards will surely be increased.

Finally, we will become the Mara king who is replete with karmic blessing of great ease.

This is the Karma of a Mara!

In the Pure Land Dharma Door, Bodhi Mind refers to the recitation of Namo Amitabha Buddha.

Staying away from Amitabha Recitation, forgetting to recite Namo Amitabha Buddha, all our work become the Mara work.

We will reap the karma of a Mara!

This is known as ‘The good dharma of the deviant path’ which refers to the good dharma among men and devas.

They are impure and inverted.

They are fake and ingenuine!

5.

The Great Path is very Simple

Breathing is monotonous.

But the taking of every breathe is flesh.

We do not think it is tasteless, trying to change it.

Sunrise is monotonous.

But we can feel the strength

Of the magnificent scene.

Namo Amitabha Buddha.

This is the same for Buddha Recitation.

It is monotonous

But it is not tasteless. 

Instead, the content is profoundly deep, rich

And in abundance, comparatively,

To the empty space,

To the great ocean.

This is because it is the life of our Buddha Nature.

Amitabha recitation is easy, simple and monotonous.

But this is the wonder, for being simple.

We do not have to add in any decoration.

6

Repaying the Virtuous Kindness of the Buddha

The Buddha not only saves us in this physical form,

He also rescues our life of wisdom,

Our Dharma Body.

Not only does he rescue us in this life time,

He also makes sures that we will not fall into the hell,

Not falling into transmigration,

Life after life!

On top of that he makes sure that we will accomplish the position of bodhisattvas,

To accomplish Buddhahood!

He gives us all the benefits!

If we truly feel the profoundly deep kindness of the Buddha,

How can we not call on him?

Namo Amitabha Buddha

All the time? ‘

Understanding the kindness which is bestowed upon us,

We will surely wish to repay such virtues.

By right we should acknowledge the Buddha first!’

Opening or closing our mouth, we will only recite,

‘Namo Amitabha Buddha, Namo Amitabha Buddha, Namo Amitabha Buddha.’

7.

The Truth of life in the Universe

Which can be seen, heard and recited

Are the six syllables,

Namo Amitabha.

All the sounds, all the dharmas in the Saha world

Are fake dharmas.

Only the six syllables are the Genuine Truth.

Not only that we are enlightened to this Truth of six syllables,

All the Buddhas in the ten directions are of the same wisdom.

‘Everyone is unobstructed

As everyone follows the same Path.

To leave Birth and Death.’

8.

All the worldly affairs are false, unreal. The mundane men are too deluded.

We are often cheated by the six roots, the six dust and all the states before us.

This is because they are impermanent, unstable.

They will finally become extinct.

Only the six syllables of Namo Amitabha Buddha

Are forever secure, stable and unchanging.

They lead us to leave birth and death

To accomplish the Buddha Path.

Mundane men cannot see this point

As they only follow their feelings.

These are the falsehood in living beings.

They place high importance in their own worth

And look down on the Buddha Dharma.

9.

In this world,

Many people need the relief supplies

Of food, clothes and other necessities.

But there are more people,

In fact, most of the people

Who are in need of care and loving kindness.

Most of us are deficient in love.

If there is a man

Who genuinely love and care for others,

He is such a precious man,

A rare man.

10.

Afflictions are the fields of blessings for the Buddha’s seeds.

We will only continue to recite

Namo Amitabha Buddha

Namo Amitabha Buddha

When we are enveloped

In Afflictions,

When we are pressurized by

The turmoil of pain and sufferings,

When we have lost our freedom,

When we are not in control of our life,

When everything seems to go against our wishes!

If you feel that

You are so happy

So joyful and relaxing,

That you are so good,

I am afraid you will not be bothered

To recite Namo Amitabha Buddha

This is the nature of

A mundane man!

11.

There is a proverb that described the birds are frightened by the bow.

One big goose was flying in the sky.

A bird shooter saw it and said,

‘I could should it down without using an arrow!’

Those around him did not believe.

The shooter just stretched the bow and released it.

The sound ‘pang’ and the goose tried to fly higher, instead it fell down straight to the ground.

Those around the hunter were very surprised and asked,

‘How did you manage to shoot it down without an arrow? Do you possess some form of internal qigong?’

The truth is that he had studied the way the goose was flying and found that it was wounded, with its flight slightly lopsided.

It was shot by someone else. Now when it heard the sound of the stretching bow, it became very frightened and tried to avoid the arrow by flying upwards.

The wound was torn.

This is the reason it fell straight to the ground.

This is truly the case! It fell because of the fright!

In this Saha World, we are the same like that wounded bird which is afraid of the bow.

We should not try to frighten people, talking about their mistakes, touching any sensitive issues concerning them.

We should understand this, knowing that they are frightened.

If we just ask, ‘Why did not you carry it out properly?’

He will get so excited and shoot back, ‘It is not my fault. This is his fault.’

Such people cannot face any form of complaint, just like the frightening bird.

This is unavoidable.

In the Saha World we are shot by the arrows of impermanence released by King Yama.

We are all covered with wounds.

How could we not be frightened like that wounded bird?

Now that we have applied the plaster of Namo Amitabha Buddha to protect our wound.

When it is healed, we are not so frightened.

12

In our Dharma Door,

Once we have taken refuge in Amitabha Buddha,

We are one with Amitabha Buddha.

At that moment,

We would have surpassed the triple realms.

Not only that we far-surpass all the good and evil in the world,

We also far-surpass the transmigration in the triple realm.

Not only that we surpass the triple realm,

We also surpass the Sravaka.

Not only that we surpass the Sravaka,

We also surpass the bodhisattvas.

As it is said, ‘This Dharma Door surpasses all the common practices of the various Grounds.’

By Venerable Master Shi Jing Zong

An extract from the Teaching on Amitabha Sutra in accord with the Shandao lineage.

13.

In spring I take a look at the leaves.

Isn’t every of the green leaves is spring itself?

Isn’t it the spring?

Where is spring?

It is on the tip of the branches,

Among the green leaves.

Every one of the green leaves is the transformation body of spring.

They are the breath of spring,

The life of spring.

If you wish to see spring,

Search for it among the green leaves.

We have not seen the Buddha.

We have not seen the World of Ultimate Bliss.

But the Buddha reciters are the green leaves of spring.

We can see the Buddha from here.

We can see the World of Ultimate Bliss in them.

If you cannot see this,

It means you have not taken a good look at them.

Even if you were to open up the leaves,

Send them for analysis,

You would still be unable to find spring in it.

It is because you do not know how to look at it.

The Buddha reciters are known as the pundarika flowers in the world.

They are the representatives of Amitabha Buddha.

They are the transformation body of Amitabha Buddha.

They are the miniatures of the Pure Land.

14.

As the saying goes,

‘In a thousand rivers,

A moon is found in each river.

In the cloudless sky

Which extends to millions of miles,

There is the million miles of sky.’

A thousand men walk in a thousand directions,

Every one of them feels that the moon is following him.

This is truly inconceivable.

But in actuality,

The moon does not follow anyone.

Amitabha Buddha crosses over living beings

In the ten directions.

Every one of them is followed by Amitabha Buddha

Every day,

Whether he is sleeping

Or awake.

But in actuality,

There is only One Buddha.

15.

If Amitabha Buddha is the great ocean,

We are one of the ocean-foams

In the great ocean.

The great ocean will not dry up

Neither will we,

The small ocean-foams.

The lifespan of Amitabha Buddha is immeasurable

So is our lifespan

As we are of the same body.

16.

Only Love can mend the Broken hearts

When our clothes are torn,

We mend them with pieces of cloth.

When the tyre is punctured,

We mend it with some glue.

When a book or picture is torn,

We mend it by adding on some papers.

When the heart is broken,

We can only mend it with love.

So, we should know love is the fundamental element of our mind.

Only love of the same quality can combine together.

Love can mend and nurture the heart.

Hatred will only wound it.

From the time of no beginning until today,

We transmigrate in the six paths.

Facing the wind storm, the snow, we wander in despair

And our heart is all broken.

Only with the Unending Love of Amitabha Buddha

We are able to regain and perfect the purity of this mind.

17.

Great Master Fa Ran said,

‘In future, do not discuss if you are upholding the precepts or transgressing them.

We only talk about Amitabha Recitation and we recite exclusively.

Why can’t we discuss the abiding of precepts or the transgression of the precepts?

This is because we are not qualified, not in the position to talk about precepts.

We have not arrived at the stage to discuss them.

Any discussion will only become the playful discussion of the Buddha Dharma.

The rescue of Amitabha Buddha is originated as a mean to save the mundane men who cannot abide by the precepts, who do not possess the pure precept body.

That is why the only way now is to recite Namo Amitabha Buddha persistently.

The answer given by Great Master Fa Ran allows us to jump out from our mistakes.

His teaching allows us to become humble.

It enables us to decide to recite exclusively, to recite honestly, to recite just as though we will die any time.

We can understand our potential much better.

And we also have a better understanding of the era we are dwelling in presently.

An extract from the Lesson 75 by Venerable Master Shi Jing Zong on the Questions and Answers of Fa Ran the High Master.

18.

We wish to be born in the World of Ultimate Bliss.

We should not feel that it is very difficult to attain a rebirth.

If we think it is very difficult to attain a rebirth,

It means we are unsure of our rebirth.

If we are unsure of our rebirth,

We will not think we can attain a rebirth.

We are lacking in the mind of deep faith.

As we are lacking in a mind with profound faith,

The attainment of a rebirth is unaccomplished.

So, we must not think that we are heavy in sinful obstructions,

That we have lots of false thoughts,

That we are lacking in blessings,

That we are unwise,

That we cannot attain a rebirth.

Instead, we should bring forth the mind

That we will surely attain a rebirth

Because of all our shortcomings.

This is because originally Amitabha Buddha

Has aimed at saving mundane men such like us.

We mundane people need the help of Amitabha Buddha.

We have no other choice.

Since we are relying on Amitabha Buddha’s rescue,

We will surely attain a rebirth.

An extract of the dharma teaching by Dharma Master Shi Jing Zong– lesson 95 on the ‘A Complete Compilation of Great Master Fa Ran’s teaching’

19.

The branches and leaves represent the mixed practices, the mixed wholesomeness.

The main trunk represents the six characters, Namo Amitabha, the great Bodhi Tree.

If we want to plant Amitabha in our mind and we also plant in the branches and leaves, the earth in our mind ground is unable to provide enough nutrients.

This tree will die.

This Bodhi tree of the six characters consists of the adornment of myriad virtues.

It is replete with myriad practices.

All the wholesome dharma is inside this great tree of the six characters.

All the wholesomeness of samadhi, the mixed wholesomeness, all the dharma doors, all the cultivation, all the merits and virtues of sutras and mantras are kept in the six characters.

20.

The Greatest Peace of mind in frights and terrors

What is meant by giving joy to others?

What is meant by giving hopes to others?

What is meant by benefitting others?

What is meant by giving others the peace of mind?

These will be meaningless utterance, useless words

Without the reliance on the Name of the six characters

Na Mo A Mi Ta Bha.

So, our mundane matters (phenomenal truth) can only have the genuine benefits

If we truly recite the Buddha’s Name (the noumenal Truth).

The six characters of Namo Amitabha Buddha give all living beings

The greatest peace of mind.

That is why it is stated in the Sutra (of Immeasurable Lifespan):

On encountering the frights and terrors, it bestows the greatest peace of mind on all.

21.

Amitabha Buddha loves me and I learn to love others.

Amitabha Buddha is tolerant of me and I learn to tolerate others.

Amitabha Buddha bestows upon me his merits and virtues as such I am given the chance to help others, to learn to contribute to the World.

My bad habits decrease gradually and my practice is enhanced.

Thank you Amitabha Buddha

22.

Faith, vows and practices were incorporated into the causal practice of Dharmakara Bhikshu.

For the sake of rescuing living beings, he brought forth the mind of Great Faith, Great Vows, Great Cultivation.

The merits and virtues are all in the Name of Namo Amitabha Buddha.

This Name resembles the nutritious fruits which were grown on the tree.

These six syllables are the Perfect Fruition of Buddhahood.

This Name contains all the functions, nutrients of the faith, vows and practices of Dharmakara Bhikshu at the causal ground.

Now we are eating the fruits which are delicious and nutritious.

Now when we recite the Name Namo Amitabha Buddha, it becomes our faith, it becomes our vows and it becomes our cultivation.

An extract of the teaching on Amitabha Sutra – the Refuge in the Pure land Sect

23.

The best way to show our gratitude

Is to accept,

To feel and understand

The kindness of the other party,

To live a happy and meaningful life.

There is no other way to repay others’ kindness than by living our life to the fullest with happiness.

The meaning of ‘Gratitude’ can only be expressed

With our leading a life of fulfilment.

24.

We know that the Saha World is a fake world.

Everything here is fake except the Buddha, who is the Genuine One.

An Amitabha Reciter should have this type of view.

He should know that the six syllables of Namo Amitabha Buddha

Are genuine

And he should hold on to it tightly.

All the others are fake.

This is our faith.

Even though we have not certified

Nor enlightened to the state

That all dharmas are illusive,

We have faith in the Buddha’s words.

As the Buddha says so, we will also believe firmly.

Besides in our daily life

We also feel this is the way things are.

This world is full of afflictions and sufferings.

As it is a world of sufferings, we should despise it.

As the World of Ultimate Bliss is a Genuine World,

it is a ‘World with the features of Genuine merits and virtues

That far-surpasses the paths in the Triple Realm.’

Comparatively,

When we realize the World of Ultimate Bliss is genuine,

The world here becomes illusive.

On the contrary, if we treat here as genuine,

The World of Ultimate Bliss will be an illusion.

The King at the bottom of the Well

井底之王

A frog in a well feels that it is indeed the King of the well. It is not known as ‘the frog in the well’. It is called ‘the King of the Well’. A sea turtle looked at it from the top of the well and asked, ‘Brother frog, aren’t you lonely staying here all alone？ Don’t you want to take a look at the world outside, with the expansive heaven and land?’

‘Oh, really? You mean the sky and earth are wide and expansive?’

‘Yes, the great ocean is so big!’ 

‘The great ocean is so big! Can it be as big as a quarter of this well?’

The sea turtle laughed, ‘A quarter of the well? No, No, much bigger!’

‘Much bigger? Can it be half of this well?’

The frog in the well said to himself, ‘I mean if it is as big as half of the well, it is already very big.’

‘No, very much bigger!’

‘Very much bigger? So, it should be as big as this well, right?’

‘No, much much bigger!’

‘It cannot be! How can there be such big oceans? I will go with you to have a look.’

The sea turtle walked in front, with the frog tagging behind. One of them was crawling while the other was jumping. Finally, they arrived at the seaside.

‘Oh, NO!’ the frog has never seen such a big mass of water, the great oceans. ‘It cannot be!’ Its mind could no longer contain it and it exploded.

So, when we are teaching the Buddha Dharma, we must pay attention to this point. Do not confuse others as their mind may explode.  Why do I say so? If you say, ‘A mundane man recites three or five times Namo Amitabha Buddha, the Buddha will come forth to welcome him. At that instant he can accomplish Buddhahood.’ They cannot accept this. They will fight against it stubbornly. They will say, ‘This cannot be. This is the evil Dharma.’

Why do they say this is the evil dharma? It is because their mind has exploded! They cannot accept this type of teaching.

You say, ‘No need to wait until the death bed. we can accomplish the karma of rebirth while we are still living here.’ This is something very difficult for people to accept. So, as the Great Master has said, ‘The extraordinary words cannot be understood by ordinary people.’

This is a Dharma Door which is genuinely lofty and wonderful, the Dharma Door of Anointing the Crown. Instantly the Great Perfectness is accomplished. This is the Dharma Door of Full accomplishment. If the root nature and potentials are not ripe, how can they believe?’

They will say, ‘It cannot be. This must be a fairy tale. I cannot even dream about this!’ They cannot believe and they will fight on persistently. We should understand this and we will just let it be.

As we cannot teach as our wish, we will just let go. Even the Buddha has no other ways. That is why the Buddha has to talk about the sixteen contemplations, the thirteen contemplations on Samadhi wholesomeness, the three blessings and nine grades of mixed wholesomeness. The Buddha will teach slowly as there is no other ways.

So, the mark of supremacy is that ‘One will swiftly fulfil the Great Jewel Seas of Merits and Virtues.’ The benefits reap by a man who can have faith in this Dharma Door is truly not the one who is with ‘Little causes and conditions in good roots, blessings and virtues.’

By Dharma Master Shi Jing Zong -an extract from the Dharma teachings on the Commentary of the Shastra of Attaining a Rebirth.

一只青蛙住在井底，觉得自己是“井底之王”——他不叫“井底之蛙”，叫“井底之王”。一只海龟在上面一看：“蛙兄，你长年在这里待着多寂寞啊，你不想见见外面的天地多宽阔？”

“啊？外面的天地很宽阔吗？”

“是啊，大海很大！”

“大海很大，有我这个井的四分之一大？”

海龟笑了：“井的四分之一大？不止不止！”

“不止？一半大有了吗？”这只井底之蛙心说：我说有井的一半大已经够大了。

“那不止！”

“不止？有我整个水井这么大吗？”

“那还不止！”

“不可能的！有这么大的海？那我跟你去看看。”

海龟在前面走，井蛙在后面跟着，一个爬，一个跳，走到了海边。

“哎呀我的妈呀！”青蛙没见过这么大的水，一见大海，“不可能！”心不能容受，当下脑袋爆炸了。

所以，跟有些人讲法，真要注意一点，不要把他搞得脑筋爆裂。为什么？跟他说“凡夫众生，三念五念佛来迎，当下就能去成佛”，他根本就不能接受，顽强地抵抗，“不可能，你这是邪法”。为什么说是邪法？“让我脑筋爆裂啊！”他不能接受。

说“不要等待临终，现在平生业成”，他更不可能接受。所以，“非常之言，不入常人之耳”，

像这样真实高妙、大灌顶的法门，当下大圆满、彻底灌满的法门，如果根机不成熟，怎么能相信？“怎么可能的事情？天方夜谭，做梦都梦不着！”他不能相信，顽强地抵抗。我们可以理解他，没办法，只好随他意。

不能随自意，只好随他意，佛也没办法，所以讲十六观，讲定善十三观、散善三福九品，慢慢来，这是没办法的。

所以，胜相就是“速满足功德大宝海”。

能相信这个法门的利益，那真的不是“少善根福德因缘”。

——净宗法师

摘自《往生论注》讲记

The Good Knowing Adviser is the Perfect One

The Good Knowing Adviser is the Perfect One by Dharma Master Shi Jing Zong

🗼善知識是完美的

🙏文/淨宗法師

Our Dharma Teacher is the one who kneads the dough while the disciples are the flour. It is up to our teacher to knead the flour and he will be able to knead out some good doughs. In possession of all the wealth, all the power, all the knowledge in the world is still incomparable to the encountering of a Good Knowing Adviser in the Buddha Dharma.  The Buddha has thus spoken, ‘Encountering a Good Knowing Adviser is the perfect causes and conditions which enables us to accomplish Buddhahood.’

Good Knowing Advisers are always perfect. The imperfection of a Good Knowing Adviser resembles the high and low mountains that fill up the uneven level in the space of the sky. The combination is just nice and we can enjoy the beauty of the scenery. It resembles the shadow in the moonlights which seems so perfectly in harmony.

Whether the Good Knowing Adviser in your mind is perfect or not is not determined on the side of the Good Knowing Adviser. It is determined in your mind.

A man with enough wisdom, enough blessings and rewards will encounter a perfect Good Knowing Adviser. It is more important if we have the blessings.

We might have encountered a Good Knowing Adviser but he is imperfect. He has many faults. This happens because we do not have enough blessings. The fault is not on the side of the Good Knowing Advisers.

‘A mundane man is always faulty,’ This is very true. But we cannot use this to describe the relations of a Master and his disciples in the cultivation of the Buddha Dharma.

A Good Knowing Adviser is the representative of the Dharma, the transformation body of the Dharma. The mistakes we see come from the existence of a mundane man.

The Dharma is Perfect. We are taught to rely on the Dharma, not on the Man. That is why a Good Knowing Adviser is Always Perfect. If we look at him from the angle of man, the Good Knowing Adviser is defective in this and that. These are not the faults of the Good Knowing Adviser. These are the faults of man. If we fall into the vision of man, we are relying on man, not on the Dharma. If we fall into the view of man, the Good Knowing Adviser is poisoned and killed.

A Good Knowing Adviser will only speak at the level of Dharma, not the level of Man. When he speaks at the level of man, that may happen once in a while as an expedient. If a disciple is not connected in the Dharma with the Good Knowing Adviser, he will be left out forever as he can never understand the Good Knowing Adviser.

Most disciples do not possess the same mind frequency as the Good Knowing Adviser because they are still the disciples. If their mind frequency is in respond to the Good Knowing Adviser, they will truly see the Good Knowing Adviser.

According to the cultivation in the Sagely Path, a Bodhisattva who has certified to the Patience of No Birth may possess one fraction of his mind corresponding to the Buddha.

The Buddha is the Perfect Good Knowing Adviser. The Patriarchs are the Perfect Good Knowing Advisers. But for most of us, we are obstructed by time and space. If in the present time and space we can encounter a Perfect Good Knowing Adviser, this is the Greatest Blessings in life.

A Good Knowing Adviser possesses the power of all freedom. A disciple only possesses the freedom in two words —

‘abide by’ your teacher.

Facing the same man, the same matters, a Good Knowing Adviser can say, ‘This is right,’ ‘This is wrong.’ He can also say, ‘neither right nor wrong.’ He can speak to the disciple A, ‘that is right’ and speak to the disciple B, ‘that is wrong.’ He can first say it is right then later he say it is wrong. Or he first says it is wrong then later he says it is right. In the first second he says it is correct and in the next second he says it is wrong. Suddenly, he changes and says it is right………See, how can the disciples not fall apart? How are they going to abide by his teaching? Which sentence should be abided?  Every sentence should be abided. How does a disciple listen to his teacher, whether the disciple is all confused or not, these are none of the teacher’s business! They are the business of the disciples!

Let us take the analogy of a driving instructor. He only aims to bring his student to arrive safely at the destination. That is his priority in consideration.  Suddenly, he asks the student to go forth, then he asks him to reverse, going forth and reverse, reverse and going forth. Suddenly he asks to turn right, then he asks him to turn left.  Suddenly, he asks him to go fast, then suddenly he says go slow. Suddenly he asks the student to stop and in the next instant he asks him to start again. Suddenly he says going straight, in the next instant he says take the turning. None of these instructions are wrong, No one will question him. This is the way of a Good Knowing Adviser.

‘A Good Knowing Adviser is a man. A man will always be faulty. A Good Knowing Adviser can be good in the Buddha Dharma. But he may not know about the worldly dharma. A Good Knowing Adviser is very pure and simple. He might take a loss in worldly dharma. In the cultivation of the Door of Genuine truth in the Buddha Dharma, we rely on the Good Knowing Adviser. In conducting ourselves in the worldly dharma which is based on the Door of Worldly Truth we should rely on ourselves. I love my teacher, but I love the Truth More……’

This type of thinking is very dangerous.

Mostly, Good Knowing Advisers will not advertise themselves as the Good Knowing Advisers. They will not reveal their virtues. In fact, they will cover up their virtues totally. It all depends on the eyes of the disciples to find the Good Knowing Adviser. But at special instances, the Good Knowing Adviser will reveal himself and his virtues for the sake of benefitting living beings. For example, if living beings have lost their way and they will be death soon, one man who knows how to walk out the danger will surely stand up and say, ‘I know the way. Please follow me, all of you.’ He will not maintain his silence.

師父是揉麵匠，弟子如麵粉，想怎麼揉就怎麼揉，便能揉出好麵。

擁有世上一切財富、權力、知識，不如#擁有一位佛法善知識。佛言：善知識是成佛的全因緣。

善知識是完美 的。

善知識的缺陷如群山起伏背襯天際高下不平的缺口，恰到好處，給人美的享受；又如月光 下的陰影，和諧統一。

你心中的善知識是否完美，不取決於善知識，而取決於你的心。

一個人足夠有智慧，足夠有福報，他便會擁有完美善知識。而福報更重要。

雖然遇到善知識，但並不完美，有這樣那樣的缺點，那是因為我們福報不夠，並非善知識有錯。

「人是凡夫，誰都有缺點」這話是對的，但放在佛法修行師與弟子間便不靈。

善知識是法的象徵，法的化身，至於缺點是凡人的存在。

法是圓滿的，依法不依人，故善知識是完美的。

以人情來看，善知識有這個毛病、那個毛病，那不是善知識的毛病，而是人情的毛病。

落在人情中，便是依人不依法。

落在人情中，善知識便被毒殺而死。

善知識只會站在法的層面說話，不會站在人情的層面，偶爾有，那是一時的方便。弟子不以法與善知識相接，便永遠不認識善知識。

大多數弟子的心頻與善知識心頻不相應，因為他們還是弟子。如能與善知識心頻相應，便能真見善知識。

依聖道修行，證無生忍菩薩心頻方與佛有一分相應。

佛是完美善知識，祖師是完美善知識，但對一般人畢竟隔了時空，若能在現實時空中擁有一位完美善知識，確實是 人生最幸福的事。

善知識擁有一切自由力，弟子只擁有兩個字的自由——聽話。

對同一人事，善知識可說對、可說錯，可說不對不錯；可對甲弟子說對，對乙弟子說錯；可先說對，後說錯，先說錯，後說對。前一秒還說對，後一秒便說錯，突然又改口說對……這樣弟子豈不暈死？要如何聽話？聽哪句話？

每句都要聽。如何聽，暈不暈死，那是弟子的事。

如駕車教練，教弟子安全到達目的地是唯一考量，忽焉進，忽焉退，進進退退，退退進進，忽左忽右，忽快忽慢，忽停忽起，忽直忽彎，無不正確，無人責怪。善知識亦如是。

「善知識也是人，是人總有缺點。善知識佛法可以，世間法不懂。善知識太單純，世間法上要吃虧。佛法修行真諦門依善知識，世間為人處事俗諦門依自己。吾愛吾師，吾更愛真理……」

如上想法是危險的。

善知識一般不會自己宣稱是善知識，不會自彰己德。而是深掩其德，要弟子的眼睛能發現善知識。但特殊情形下，善知識也會自顯己德，為的是利益眾生。如眾生迷路將亡，中有一人知出險路之方，便會挺身而出，言「我實知出路，請眾隨我行」，而不會默不作聲。

Free tickets for Ultimate Bliss Scheduled Flights

In this modern society, it is very easy to understand the rescue relying on other’s power because of the great advancement in science and technology.

Many things are done relying on others’ effort. We can see them all around us. For instance, we can watch the news on television and know the many happenings around the world. With our own effort, can we know them? Now, we simply sit at home and we know all. This is relying on others’ effort. Just imagine you have to walk all the way to interview, to get the news, until when will you be able to know the happening? Once you arrive at the destination, the happenings are over.

Nowadays all the happenings in the world are known by us instantly. This happens because of internet.

Next, we will talk about telephone. People who stay in America, the other shore of the Atlantic Ocean can talk to each other directly. Is not this the power of science and technology? This is communication.

How about transportation? There are the highspeed rail and also aeroplane which is able to bring us across the hills, the oceans.

Before leaving home, I was working in an airline company as I was major in air carrier. This is truly an expedient arrangement by Amitabha Buddha. Now, I am still involved in the career of airline transportation. The only difference is I have changed the company, working now for the Ultimate Bliss Airline Company. The way of selling tickets is changed too. Now free tickets are distributed. The six syllables Namo Amitabha are the free gifts, unlike the selling of air- tickets formally.

Pervasively, I invite all the living beings who are transmigrating on the six paths in the Saha world to take the flight of Namo Amitabha Buddha. The pilot is Amitabha Buddha while Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva are the co-pilots. They are the staffs of the airline who provide service for the sinful mundane men in the Saha worlds, the passengers.

How far is it to fly from Saha world to the World of Ultimate Bliss? We have to pass by 100 billion Lands. How long does it take to arrive there? The time taken can either be long or short. It can be as long as the whole life or as short as one recitation. The time when you finally bring forth the faith to recite Namo Amitabha Buddha, you are already travelling on the flight of six syllables. So, the karma to attain a rebirth is accomplished when we are still living here. It means that when we are reciting Namo Amitabha Buddha we are already sitting on the Airline of Six Syllables which will fly directly to the World of Ultimate Bliss.

Some people ask, ‘Isn’t it the case that we have to wait until our death bed before the Buddha will come forth to receive us?’ You are right! That is the moment when the aeroplane has landed at the runways of the airport in the World of Ultimate Bliss. Amitabha Buddha will bring Avalokiteshvara and Mahasthamaprapta Bodhisattvas together with all the Bodhisattvas. They will be standing at the spiral staircase to welcome the orphan from the Saha world.

Before this, the Great Master Shandao, the Great Master Daochuo and the Great Master Tanluan were also working on this airline. Today we have taken over the job and we will continue to do it, to give free tickets for this flight. You can get the free tickets from all the Dharma Masters at the various Way Places, the Buddha Halls which are the entrance to ascend this flight. This is the magnificent Immigration Plan of the Dharma Realm. No passport nor visa is needed. You just use your mouth to call out the Buddha’s Name and Amitabha Buddha will sign for you to confirm your rebirth. That is enough.

An extract from the Dharma Talk on the Complete Compilation of the Great Master Honen Shonin

極樂航班 免費送票

淨宗法師：

今天這個時代的人，應該很好理解他力救度，因為在今天科技發達的時代，靠他力的事情有很多，眼見的事實比比皆是。比如看電視，要瞭解世界各地的事，靠自己能知道嗎？可是現在我們坐在家裡看電視，就能瞭解，這是靠他力；如果靠自己走路去採訪，什麼時候能知道？等你走到那裡，事情早就過去了。

現在世界上發生的事，我們即時就能知道，因為有網路。再比如打電話，即使在美國，在大洋彼岸，也可以當下通話，這不就是靠科技的力量嗎？剛才說的是通訊，那麼交通呢？最明顯的就是坐高鐵，特別是乘飛機，就能飛山越海。

我出家前在航空公司工作，學的是航空運輸專業，這真是彌陀的善巧安排。現在我仍然在做與“航空”相關的事業，不過航空公司改了，是“極樂航空公司”；銷售方法也改了，現在是送票，送六字名號，以前是賣票。

普遍招引娑婆六道的一切眾生，都乘南無阿彌陀佛名號航班，阿彌陀佛是機長，觀音、勢至是副駕駛，是空乘人員，為我們提供服務，我們娑婆造罪凡夫就是乘客。

從娑婆飛往極樂，航程有多遠呢？十萬億國土；航時有多少呢？可長可短，長則百年，短則一聲稱念。什麼時候信心一發，但稱佛名，即登上六字名號的航班，所以我們現在就是平生業成，現在念佛就已經坐上了六字名號的航班，這趟航班向著極樂飛行。

有人說“不是臨終佛來迎接嗎？”對，那就是飛機降落在極樂機場的跑道了，阿彌陀佛會帶領觀音、勢至、諸大菩薩，到旋梯旁邊迎接娑婆的孤兒。

當年善導大師、道綽大師、曇鸞大師都專營這條航線，今天我們把這個業務接著往下做，還是專營這條航線。各位法師，各地的道場、佛堂等於是登機口、銷售點。這個法界偉大的移民計畫，不用辦護照、簽證，只要口稱佛名，阿彌陀佛就簽名了，證明你決定往生，這就夠了。

摘自《法然上人全集講記》

A comment by oridharma:

When we are reciting Namo Amitabha Buddha here and now, we are already sitting on the plane, piloted by Amitabha Buddha. The tickets are already in our pocket. So, do not worry that you cannot arrive at the Pure Land! You should only be worried if you do not believe in Namo Amitabha Buddha and do not recite His Name. Most grateful to Namo Amitabha Buddha

当我们在此称念南无阿弥陀佛时， 我们就已经坐在阿弥陀佛所驾驶的飞机上。阿弥陀佛是领航员。我们的机票已经在口袋里。所以，不必担心不能到达净土！ 你应该担心的是你不信南无阿弥陀佛，不称念佛名。 感恩南无阿弥陀佛

Extracts of Dharma Master Shi Jing Zong’s teachings on Great Master Shandao’s Pure Land teachings-Part 1

Great Master Shandao’s Pure Land Teachings

By Dharma Master Shi Jing Zong at Wu Zhen Monastery at Zhong Nan Shan

善導大師的淨土思想–釋淨宗-於終南山悟真寺

A The reasons for our learning of the Pure Land Ideas as taught by the Great Master Shandao

The Pure Land teaching of Great Master Shandao clarifies the genuine meaning of Amitabha Buddha’s 48 Vows. His teaching is very suitable for the roots and potentials of mundane men who are bound by the strength of their karma. Comparatively, here are the reasons why we choose to learn the Pure Land ideas of Great Master Shandao.

1 It is spoken by Amitabha Buddha himself.

As we desire to attain a rebirth in the Pure Land f Amitabha Buddha, we should of course cultivate the Pure Land Teaching in accord with the explanation given by Great Master Shandao as the standard of reference. This is because the Great Master is believed to be the Transformation Body of Amitabha Buddha.

一、為什麼要學習善導大師的淨土思想

善導大師的淨土思想究竟地闡明了阿彌陀佛四十八願的真實意，最能契合我們通身業力凡夫的根機。

比較起來，我們之所以選學善導大師的淨土思想，有以下幾點理由。

（一）彌陀自說

我們既然要往生阿彌陀佛的淨土，當然要以阿彌陀佛親自化現的善導大師所解釋的淨土思想作為我們的依準。

2 All times standard set on the Norm and confirmed Pure Land teachings.

The Pure Land teachings of the Great Master Shandao carries the functions as being the Norm and Confirmed at all times. ‘Norm’ means that the teaching is standard of reference  while ‘Confirmed’ means that it is finalized. From the ancient times until now, all the explanation, dharma teachings should base on the Pure Land teachings set by Dharma Master Shandao as a standard of reference. The Pure Land teachings which are in accord with the Great Master’s ideology is considered proper while the teachings which go against the Master’s ideology is considered inappropriate.

（二）楷定古今

善導大師的淨土思想有「楷定古今」的作用。

「楷」是楷正，「定」是決定。古往今來，所有對往生彌陀淨土的解釋、說法，都要依善導大師的淨土思想為標準，符合的就正確，不符合的就不正確。

3 The Proper Lineage

The ideology of Great Master’s teaching is different as it is very Pure, standing at the angle on the Original Vows of Amitabha Buddha’s rescue totally, ultimately. He explained the Pure Land Dharma Door based on the Principles of the Pure Land Sect, without mixing with the ideology of Zen meditation, Tian Tai or the Flower Adornment. The explanation is independent, standing at the standard system of Pure Land ideology.

Generally speaking, the Ideology of Great Master Shandao’s teaching in the Proper Lineage of the Pure Land Sect. We the learners of the Dharma should rely on the teaching of this Lineage.

（三）正宗傳承

善導大師的思想不一樣，它很純粹，完完全全、徹徹底底站在阿彌陀佛本願救度的立場，以淨土教理解釋淨土法門，完全不夾雜禪、天台、華嚴的思想，是獨立的、自成體系的、標準的淨土宗思想。

總之，善導大師的思想是淨土宗的正宗傳承。我們學法要依傳承。

4 The Founder who has established the Pure Land Sect

May they be the Buddhists scholars, or the practitioners of the Pure Land Sect, those who dwell inside or outside Buddhism have accepted the Great Master Shandao as the founder of the Pure Land Sect. this is known as the Founder who has established the Pure Land Sect, the Patriarch. It means that the Pure Land ideology of Great Master Shandao is recognized as the teaching of this Dharma Door.

（四）開宗立教

不論是佛教研究者，還是淨土宗的行人，教內、教外都公認善導大師是淨土宗的實際創立者，即所謂「開宗立教」的祖師。也就是說，善導大師淨土思想就是這一宗、這一法門的旗幟。

5. The certainty to attain a rebirth（五）必定往生

According to the teachings of Great Master Shandao, there are no such obstacles, no such terrors and worries. In the Sutra of Immeasurable Lifespan, Dharmakara Bodhisattva has brought the Vows, ‘I will surely attain Buddhahood to carry out these Vows pervasively. In all kinds of terrors and frights, I will bestow upon them the great ease.’

‘On my accomplishment of Buddhahood, I will put all the frights and terrors in living beings into extinction. All living beings will be at great ease.’

We have all kinds of frights and worries. The greatest fright is, ‘What can I do with so much afflictions? I am so heavy in greed and hatred! What should I do? At my death bed if I cannot maintain Proper mindfulness, what can I do then?’ All these frights should go back to the source-Amitabha Buddha is the Buddha who will make us calm at ease. Great Master Shandao has thus explained the Vows of Amitabha Buddha:  He has revealed the merits and virtiues of Dharmakara Bodhisattva’s Vows. Abiding by the Great Master Shandao’s Pure Land Teaching, the attainment of a rebirth is by reciting Namo Amitabha Buddha!

Great Master Shandao told us, ‘Reciting the Name of Namo Amitabha Buddha is the “Karma of Right Concentration” There is no uncertainty in this. On hearing the teachings of Great Master Shandao, our faith is greatly enhanced. He has often said, ‘It is easy to attain a rebirth.’ ‘All will attain a rebirth.’ ‘The certainty in attaining a rebirth.’ ‘Will surely attain a rebirth’…….Not even one living being will be left out in the attainment of a rebirth.

如果依據善導大師的思想，沒有這些障礙，沒有這些恐懼和擔心。在《無量壽經》裡，法藏菩薩發願說：

吾誓得佛，普行此願，

一切恐懼，為作大安。

「我成佛的時候，我要消除眾生的一切恐懼，為眾生作大安心。」

我們有很多恐懼、擔心。我們最大的恐懼就是「我煩惱這麼多怎麼辦？我貪瞋這麼重怎麼辦？臨終沒法保持正念怎麼辦？」這些，還是要找到源頭——阿彌陀佛為我們安心。善導大師把阿彌陀佛的願心——法藏菩薩的誓願功德完全展現出來。我們依據善導大師的淨土思想，念佛必定往生！

善導大師告訴我們：稱名念佛是「正定之業」，沒有任何不確定性。

善導大師的話聽起來令人信心倍增，

他經常講：

「易得往生」「皆得往生」「必得往生」「即得往生」

……往生萬不漏一。

6 Pervasively benefitting the potentials of present living beings

（六）普契時機

But, Great Master Shandao who is standing at the perspective of Amitabha Buddha’s Original Vows aiming at rescuing the sinful mundane men as priority has concluded that the World of Ultimate Bliss is a Reward Land. A mundane man who relies on the power of the Buddha’s Vows is able to arrive at the Reward Land of Ultimate Bliss, enjoying the same rights as the Great Bodhisattvas

These two types of conclusion are so different, just as though one is in the heaven and the other is on earth.

可是，善導大師站在阿彌陀佛本願急救罪業凡夫的立場，判極樂唯是報土，

凡夫乘佛願力，與大菩薩平等往生極樂報土。這兩種判釋，可說有天壤之別。

A Pure Land practitioner should be very sure of these two points:

1 He is very sure of himself- Why do we say he is very sure of himself? He knows what kind of man he is. He understands his potential clearly and distinctly. He has confirmed that ‘He is the mundane man with heavy karmic sins’

2 A clear-cut aim- We will not make any mistakes if we stick to Namo Amitabha Buddha. If you do not stick to the Buddha, you will be hesitating.  You will say, ‘I am a man with lots of false thoughts. Throughout my whole life, I have tried hard to curb the false thoughts but in vain even after so many years.’ You cannot control your false thoughts and on top of that you add in worries and doubts. You say, ‘I have been practising for so many years yet my false thoughts are still there. What hope do I have now?’ You are creating an obstacle.

學習淨土宗，要把握兩點：

第一，腳跟要站穩。

腳跟怎麼站穩？你是什麼人，是什麼根機，要看清楚、看明白，要站在「我本身是一個罪業凡夫」這樣一個立場上。

第二，目標要明確。

我們盯住阿彌陀佛不會有錯。不然，你晃來晃去搖擺不定。「我是一個妄想紛飛的人，一輩子修行，就是為了克服妄想，可好多年也沒有克服得了」。克服不了，又起一個擔心、疑惑：「我用了這麼多年的工夫，還是妄想雜念，這豈不是完了？」這樣就產生了障礙。

Standing at the point of view that we are the mundane men with abundant false thoughts, that we admit this is our mundane nature. Is there a way out to save ourselves? If there is a way, we will surely be more at ease, not so worried. If we cannot find the way, we must search for it by all means. Now, there is a way out. It is the Pure Land teachings by Great Dharma Master Shandao. So, living in the present society, deducing from our root nature and potentials, we choose to practise the Pure Land Teaching which is based on Great Master Shandao’s Teaching

站在我們本來就是妄想凡夫的立場，這樣的凡夫、當下的面貌，有沒有得救之法？如果有，我就不必那麼擔心害怕了；沒有，打破頭也得去找。那麼，現在就有，善導大師的淨土思想就是。所以，站在這樣的時代、這種根機的立場，我們就選修善導大師的淨土教法。

Pg38

B. Special features in Great Master Shandao’s teaching on Pure Land cultivation. Briefly speaking, there are six main points.

二、善導大師淨土思想的特色

善導大師淨土思想的特色，簡略分為六點說明。

1. Standing at the angle of Amitabha Buddha’s Original Vows.

Originally, the false thoughts are without roots. But as we are attached to the false thoughts, they are rooted in our mind. With the single thought of attachment as the root core, you become attached and this will confuse you, pulling you down into transmigration, letting you to go to hells.

（一）立足彌陀本願

妄想雜念，就它本身來講，是沒有根的；

因為我們執著它，它就有了根

——以一念執心作為根本。你執著它，

它就能夠讓你顛倒，讓你輪迴，讓你下地獄。

There are two ways if you wish to free yourself from the attachment of false thoughts:

The first method is you become enlightened, severing the two attachments of self and dharma. You are without attachment, without obstructions. Originally the Dharma Nature is empty. Hence, there is no way for the false thoughts to function. As it is said, ‘The myriad karmas resemble the snow, the dews. They will disappear in the illumination of wisdom lights.’ When the wisdom of the genuine nature comes forth, all the karmic offences will become extinct. But this method is too difficult!

不執著它，有兩種方法。

第一種方法，大徹大悟，破我法二執，無著無礙，法性本空，這樣，妄念就無法起作用。所謂「眾業如霜露，慧日能消除」。真性智慧一旦生起，一切罪業當下化為烏有。這種方法太難！

In every arising of our thought, there is this ‘I’. In every thought we are practising this ‘I’. ‘I walk’-I take one step, two steps. ‘I am eating rice’ – one mouthful, two mouthfuls, delicious or awful…..Even when we are listening to the Dharma, we say, ‘I come to listen to the Dharma.’ We are cultivating this ‘I’. Since whence did we leave ‘I’?

我們起心動念都是「我」，念念都修這個「我」：「我走路」，一步兩步；「我吃飯」，一口兩口，好吃不好吃……甚至聽法也是「我來聽法」，都是在修這個「我」，哪有一念離開這個「我」呢？

The second method is to swap them, that is to exchange in position. ‘I am a mundane man with false thoughts. Though I cannot break them down, I can ignore them, throw them away. I will replace them with the six syllables Namo Amitabha.’ By doing so, the root is cut off.’ This is very simple. Do not hold on to your false thoughts so tightly, refuse to release them.

第二種方法，掉包的方法，對置，調換：

「雖然我是妄念凡夫，我沒有辦法打破它，

但是我不管它，我把它扔掉，

把六字名號拿來」。

這樣，根就沒有了，

這就很簡單。你不要抱住妄念不放。

In the Sutra of Immeasurable Lifespan, it is thus stated, that the Name Namo Amitabha Buddha is able to sever the roots of births and deaths in living beings. Births and deaths come forth from one false thought. Because of this one false thought, we become so worried. We say, ‘I have sinful Karma. I am greedy and I get angry easily. I have lots of false thoughts. What should I do?’ We will continue to say ‘I am, I do this and I do that’. Now, we simply jump into the great and magnificent oceans of Vows and forget about ‘I’, neglect it. Everything will be arranged by Amitabha Buddha.

《無量壽經》講，阿彌陀佛的名號，能夠截斷眾生的生死根本——生死根本就是一念妄心。由這一念妄心，我們就會擔心很多：「我有罪業，我有貪瞋，我有妄想，怎麼辦？」還是「我」來「我」去。現在，把這一切投入阿彌陀佛的大誓願海，不理它！一概交給阿彌陀佛去打發。

‘Amitabha Buddha has taken upon himself all our immeasurable, limitless karmic hindrances. We are the sinful mundane men and we will take refuge in Amitabha Buddha totally.’ When we recite Namo Amitabha Buddha, the roots of birth and death is extracted instantly. This is very easy. So, it is known as the Easy Practice.

「阿彌陀佛已經承擔我無量無邊的業障，

我是罪業凡夫，我完全歸投阿彌陀佛」。

我們稱念這句南無阿彌陀佛名號，

生死根當下就拔除了。 這個很容易，所以稱為易行道。

Yet at this juncture, some people will face this obstruction. They feel that it is not save to give up to Amitabha Buddha. So, they have decided to hold on to it. ‘I have recited Namo Amitabha Buddha until now- Namo Amitabha Buddha, Namo Amitabha Buddha… Shifu, I do not feel anything!’ So, he is worried again.

不過這一點，有的人也有障礙，覺得交給阿彌陀佛不放心，這件事情抓到自己手上才放心。「我念佛念到現在，南無阿彌陀佛，南無阿彌陀佛，師父，沒感覺！」他又不放心了。

When we recite Namo Amitabha Buddha it far surpasses all conceivability. So, you will have no feeling at all. This is because we believe in the Buddha’s words. We have no doubts in the Buddha!

This is main source, the root core the Great Master Shandao has explained for us on the Pure Land Dharma. Why does a mundane man who recites Namo Amitabha Buddha can attain a rebirth? Great Master Shandao does not speak much. He only says this, ‘This is because Amitabha Buddha will not cheat on you. Amitabha Buddha has brought forth the Vows on your behalf. So, you just recite His Name and you will attain a rebirth.’ If Amitabha Buddha is cheating on us, we will be unable to attain a rebirth by reciting Namo Amitabha Buddha.

念南無阿彌陀佛，超越思議，不需要什麼感覺。

我們諦信佛語，不懷疑！

這正是善導大師解釋淨土教法的出發點、本源。

為什麼凡夫念佛能往生？ 善導大師不會跟你講很多，他只說一件事：「因為阿彌陀佛沒有騙你，阿彌陀佛為你發了願，你念佛就能往生。」如果阿彌陀佛騙了我們，那我們念佛就不能往生。

Before accomplishing Buddhahood, Amitabha Buddha is known as Dharmakara Bhikshu. He has brought the 48 Vows and said, ‘On my accomplishment of Buddhahood, all the living beings in the ten directions, men or women, old or young, clever or stupid, left home brothers or laymen, who have cultivated the path or who do not have any cultivation….. will not be considered. I only have one condition, that is they call my Name, Namo Amitabha Buddha. They want to be born in my Land. They have faith in Amitabha recitation and I will make sure their attainment of a rebirth. My Name Namo Amitabha Buddha is replete with the strength of merits and virtues to attain a rebirth in my Land. If I cannot accomplish this point, I will give up my attainment of Buddhahood. I will continue to practise the Path until every living being, including a bird, an ant to be born into my Land if they wish so.’

阿彌陀佛成佛之前叫法藏菩薩，他發四十八大願，其中第十八願就立誓說：「如果我法藏成佛的話，十方一切眾生，男男女女，老老少少，有智無智，出家在家，有修行無修行……通通不論，只論一件事——稱我名號，稱念南無阿彌陀佛，願生我的淨土，信順不疑，我就能夠讓他往生，我的名號本身就具有這樣的功德力量。如果我達不到這一點，我就放棄成佛，繼續修行，一直修到任何一個眾生，包括一隻鳥、一隻螞蟻，只要牠願意，都能往生。」

In the teachings of Amitabha Sutra, the Sutra of Immeasurable Lifespan, it is thus stated, ‘Amitabha Buddha has accomplished Buddhahood for ten Kalpas. Presently he is in the Western World of Ultimate Bliss.’ On the day when Amitabha Buddha accomplished Buddhahood, it means he has perfectly accomplished all the merits and virtues for all the living beings in the worlds in the ten direction to attain a rebirth

《阿彌陀經》和《無量壽經》說：阿彌陀佛已經成佛十劫了，現在西方極樂世界。

阿彌陀佛成佛，就代表我們十方世界任何眾生的往生功德已經圓滿成就。

If we desire to attain a rebirth, we must have merits and virtues. We cannot attain a rebirth with our sins and offences. We must rely on merits and virtues to go to the Pure Land. But we are unable to cultivate any merits and virtues, we must rely on the strength of Amitabha Buddha’s merits and virtues. Amitabha Buddha has accomplished the merits and virtues of the six syllables Name on our behalf so that we can attain a rebirth by reciting his Name. It is not the case that the merits and virtues will only be accomplished at our death bed. The merits and virtues are accomplished ten Kalpas ago. If you can accept them, the merits and virtues of Namo Amitabha Buddha will be yours.

我們想往生，就要有功德，靠罪過不能去往生——靠功德去！但是靠功德去，自己修又修不來，那就仰仗阿彌陀佛的功德力。

阿彌陀佛為我們成就的六字名號功德，

就是為我們往生而用的，

不是說等到我們臨終的時候才成就，

早在十劫之前就已經成就了。

你願意領取，名號功德就是你的。

Pg 42

2. Facing the mundane men with sinful karmas

（二）面向罪業凡夫

The Pure Land teaching of Great Master Shandao set the priority to rescue the sinful, evil mundane men, not the men with blessings, goodness, the Sages. ‘You must be able to cultivate the karma of blessings, you can practise wholesome dharma, you can cultivate the precepts, concentration and wisdom to perfection, you will certify to the Sagely fruitions.’ If this is the standard to attain liberations in births and death, we would have lost all hopes.

善導大師的淨土思想，以罪惡凡夫為攝受對象，不是以福善聖人為攝受對象。「你能修福業，你能行善法，你能圓滿戒定慧，得證聖果」，如果以此為標準解脫生死，那我們就沒有希望了。

The Great Master Shandao does not present his Pure Land teaching in this manner.  Instead, he said, ‘If the Buddha is in the world or if the Buddha has entered Nirvana, all the mundane men who have committed all kinds of evils’ are the ones whom the Buddha wants to save. His teaching is also based on the Original Vows of Rescue of Amitabha Buddha.

善導大師的淨土思想不是這樣，而是以「若佛在世，若佛滅後，一切造罪凡夫」為救度對象，這也是站在彌陀本願救度的立場所講的。

3. The Way of Practice is easy and supreme

Standing at the criterion of Amitabha Buddha’s Original Vows of rescue, the method of practice is very simple. According to the 18^th Vow of Amitabha Buddha, he only says this, ‘You call my Name to attain a rebirth.’ The Vow of Amitabha Buddha cannot be that complicated.

（三）行法簡易殊勝

站在彌陀本願救度的立場上，行法很簡單。

阿彌陀佛的第十八願只講一條——

「你念我的名號來往生」。 阿彌陀佛的誓願不會那麼複雜。

When Amitabha Buddha first brings forth the Vows, if he says that we must recite the Sutra so as a rebirth, then there are many limitations and obstacles. Without the Sutra, we cannot recite. If we are illiterate, we cannot recite. If we have Sutras, we are literate but we have no time to recite the Sutra, we cannot attain a rebirth too.

阿彌陀佛當初發願，如果以誦經作為往生的行法，那就有很多的限制和障礙：沒有經典不能誦，不識字也不能誦；有經典、也識字，但是沒時間也不能誦，結果就不能往生了。

Other than Buddha recitation, all the other methods are with restriction. If this is the case, not all living beings can be saved. But everyone can recite the Buddha’s Name. It does not say that if you stay at home, you cannot recite. A layman can recite and attain a rebirth too. If you cannot sit in meditation you still can recite Namo Amitabha Buddha and you can still attain a rebirth. If you illiterate, you can still recite Namo Amitabha Buddha. you can still attain a rebirth. The Buddha’s Name is easy to recite besides it is replete with supreme merits and virtues.

不管什麼樣的方法，除念佛以外，都有所限制，這樣，救度眾生就不普及。佛號，誰都可以念，沒有說你不出家就不能念了，你照樣念，你念，照樣能往生；你不能盤腿，照樣念，念了也往生；你不識字，照樣念，念了也往生。

這句名號本身，除了容易之外，還有殊勝的功德。

Amitabha Buddha wants to save us. He will not give us the fruitions of an Arahant, or the fruitions of a Bodhisattva. The Buddha with his Great Mind of Compassion says, ‘If on my attainment of Buddhahood, all of you can only become Arahants, I am being selfish. This is not known as Great Kindness or Great Compassion.’ The original intention of the Buddha is to enable all living beings to accomplish Buddhahood. After Amitabha Buddha has accomplished Buddhahood, he comes to rescue us to his World of Ultimate Bliss so that we can attain Buddhahood.

阿彌陀佛要救度我們，他不是給我們一個阿羅漢的果位，也不是給我們一個菩薩的果位。

佛的大悲心，「如果說我自己成了佛，結果讓你們只成阿羅漢，那麼我就是有私心，我就不能叫大慈大悲」，

佛的本心是讓一切眾生成佛。

阿彌陀佛成佛了，

他要救度我們到極樂世界， 就是要我們去成佛。

The six syllables Name is replete fully with all the merits and virtues to accomplish Buddhahood. Amitabha Buddha uses the six syllables Name to transfer all his merits and virtues to us without any conditions, in the same way the parents who give their child a small piece of cheque replete with millions of billion dollars.

六字名號完全具足了成佛所具備的一切功德，

阿彌陀佛用六字名號把這一切功德無償地交給我們。

就好像父母將億萬家財濃縮在一張小支票裡， 交給孩子。

Amitabha Buddha had been thinking and planning his cultivations for innumerable Kalpas so as to perfect all merits and virtues. These merits and virtues are compressed and given to us in the few words- Namo Amitabha Buddha which enable us to leave the transmigration on the six paths in the triple realm. The Name enables us to certify to the fruition position, the Unsurpassed Proper Equal Proper Enlightenment directly. The Name Namo Amitabha Buddha is a gift of perfect merits and virtues which is bestowed upon us.

阿彌陀佛五劫思惟，兆載永劫修行，

圓滿一切功德，濃縮在六字名號裡面，交給我們，

可以免除三界六道的輪迴，

可以直證無上正等正覺的果位。

這句名號就是阿彌陀佛賜給我們的圓滿功德。

Many people look down on the merits and virtues of the six syllables Name. Instead, they are attached to their little cultivation of the blessings of man and devas which are wholesome dharma with leakages. –How could these blessings be comparable to Amitabha Buddha’s merits and virtues? They say, ‘I practise giving and I have cultivated good deeds with merits and virtues. How can you attain a rebirth just by reciting the Buddha’s Name? Attainment of a rebirth can only be realized in the way I am doing now, that is accumulating the good deeds, accruing virutes!’

This is the gravest mistake! The fault lies in the wrong views and wrong interpretations! And most people who explain the Pure Land Dharma Door in mixed-up practices and the transference of merits so as to seek a rebirth because they are not enlightened to the Original Vows of Amitabha Buddha, they do not understand the Name Namo Amitabha Buddha is perfectly replete with all merits and virtues. In this way, they are far apart from Amitabha Buddha’s Original intention of Great Compassion. If we were to follow this method, it would be very difficult to attain a rebirth.

Great Master teaches us directly, ‘Contemplating the Buddha’s Original Vows, we simply recite Namo Amitabha Buddha exclusively, without any changes. This is very simple and most supreme.’

很多人往往看不起六字名號功德，

反而執著自己所修的一點點人天有漏善法——

那個怎麼能比呢？「我修布施，我作善事功德；你光念佛怎麼能往生？我這樣行善積德才能往生！」

其實大錯特錯！這是知見上的根本錯誤。而一般人講解淨土法門，因為沒有悟到阿彌陀佛的本願，也不瞭解這句名號就是最圓滿的功德，他所提倡的，往往就會夾雜，以諸行迴向求往生，這些就離開了阿彌陀佛的大悲本懷。我們依這樣的方法，往生就困難了。

善導大師單刀直入，望佛本願，專而復專， 一句名號念到底，最簡易，最超勝。

4. Attaining a rebirth in the Reward Land of Ultimate Bliss

（四）超生極樂報土

By reciting Namo Amitabha Buddha exclusively, our attainment of a rebirth will be at a lower position. Is this truly the case? This is said by a lotus friend, ‘By reciting Namo Amitabha Buddha only you can also attain a rebirth. But I think your attainment of a rebirth might be comparatively lower. For myself, besides the recitation of Namo Amitabha Buddha, I also recite the Vajra Sutra. I will be born at a higher position.’ Is this really the case? The answer is no. These people think that it is not enough to attain a rebirth. They feel that the recitation of the Vajra Sutra will be able to enhance the merits and virtues of this Name. This is totally wrong! The Name Namo Amitabha Buddha is penetrating the heaven and earth. It is a Name of Immeasurable Lights, a Name of Immeasurable Lifespan. Even all the Buddhas cannot add in any merits as the six syllables Name is completely replete with all the Sutras and Mantras, all the Dharma Doors, all the Buddhas and Bodhisattvas. If we feel that the Name is not enough to attain a rebirth, our mind will all be mixed up. With a mixed -up mind, a scattered mind, it is not pure. It means that the faith is very shallow. It means that he does not understand the Buddha, he is suspicious. If this is the case, the attainment of a rebirth is uncertain too.

一向專稱彌陀佛名，往生的果位是不是比較低呢？也有蓮友說：「你光念佛，也能往生，可能往生的品位比較低。我念佛之外，再加一部《金剛經》，我品位比較高。」是不是這樣呢？不是。覺得念佛還有所不足，認為讀誦《金剛經》能夠增加這句名號的功德，這豈不是錯誤了嗎？這句名號是貫通天地、無量光、無量壽的名號，連諸佛都不能增加。六字名號裡面什麼都有，一切經咒，一切法門，一切佛菩薩都有。如果我們覺得「可能還有所不足」，我們的心就雜了。雜，不專，不純一，就是信仰不深入，就是不瞭解，就是懷疑心，這樣就會往生不定。

According to the Pure Land teaching of Great Master Shandao, a mundane man who recites Namo Amitabha Buddha exclusively will be born in Amitabha Buddha’s Reward Land. According to the Primal Teachings on the Contemplation Sutra, it is thus stated (in brief), ‘The Mundane men enter the Reward Land’. If we were to discuss at the level of principles it is more difficult. Speaking briefly, there are two types of Pure Land, ‘The transformation Pure Land’ and the ‘Reward Pure Land’. The Transformation Pure Land is lower and inferior while the Reward Pure Land is most supreme and wonderfully lofty. It is the states of the Buddha, a very high and wonderful place which is without any differences in all layers. It far-surpasses the differences of three types of blessing the nine positions of lotuses. It is a Genuine states of Pure Land which is without the differentiation of positions and grades

依善導大師的淨土思想，凡夫專念名號，往生的是彌陀報土。《觀經疏》說「凡夫入報」（取意），這從教理上解釋起來比較複雜。簡單講，淨土有「化淨土」和「報淨土」。化淨土是比較低劣的；報淨土是殊勝高妙的，是佛本身的境界，是很高妙的地方，沒有層次的差別，超越了三輩九品這樣品位階級的差別，已經達到沒有品位階級的真實淨土的境界。

The Western World of Ultimate Bliss is the Reward Land, not the Land of Transformation. Amitabha reciters who recite exclusively enter the Reward Land of Amitabha Buddha directly. But if we were to differentiate in accord with the Tian Tai Sect, the mundane men also attain a rebirth but at a lower and inferior place which is known as the Land for the Sages and Mundane. This is the teaching of Tian Tai Sect which is different from the principles of Great Master Shandao.

西方極樂世界是報土，而非化土。專修念佛的人，直生彌陀報土。

如果依天台宗的教判，凡夫能往生，往生的地方比較低劣，叫「凡聖同居土」。這是天台的教判，與善導大師的思想不同。

5. Accomplishing the Karma of rebirth while we are still living here

（五）平生往生業成

According to Great Master Shandao’s Pure Land idea, the Amitabha reciters can ‘Accomplish the Karma of Attaining a Rebirth’ while they are still living here. It means the Pure Karma to attain a rebirth in the Pure Land is already accomplished. Or we can say in a general way, that we are ‘sure of our rebirth’, that ‘the rebirth is confirmed.’ It is unnecessary to wait until our death bed. When we are still living here in the present life, our karma of attaining a rebirth is already confirmed. This is the meaning of ‘Accomplishing the Karma of Attaining a Rebirth.’

依善導大師的淨土思想，我們念佛，平生的時候「往生業成」，往生淨土的淨業成就了，就是通俗所講的「有把握了」「能定下來了」。不是等到臨終，而是我們現生、活著的時候，往生之業就已經定下來了，這叫「平生業成」。

If a man has not met with this Dharma Door of Amitabha recitation, that he only encounters this Dharma Door at his death bed, that he has faith in the teaching, that he has brought forth the vows to recite Namo Amitabha Buddha, this is known as ‘Accomplish the Karma of rebirth at the death bed.’

平時沒有遇到念佛法門，直到臨終才遇到這個法門，發起信願心念佛，這叫「臨終業成」。

If we encounter this Dharma Door now and we cultivate Amitabha recitation exclusively, that we will only recite Namo Amitabha Buddha without any changes, this is said by Great Master Shandao as, ‘Reciting Namo Amitabha Buddha throughout the whole life or at the minimum of ten recitations.’ That we will not retreat from our practice the whole life. This type of Amitabha recitation is known as ‘The Karma of Right concentration.’ Such a man will surely attain a rebirth. There is no element that his rebirth is uncertain. Then while we are still living here, we will feel calm at ease. As our attainment of rebirth is already confirmed. This is the meaning of ‘Accomplish the Karma of rebirth while we are still living.’

如果我們現在接觸這個法門就專修專念，一句名號念到底，如善導大師所說的「上盡一形，下至十念」，盡此一生，誓不退轉，這樣的念佛，稱為「正定之業」，決定可以往生，不會有不確定的因素。在我們活著的時候，心裡就安穩了，決定下來了，這叫「平生業成」。

Some people hold on to this opinion, ‘Even though he is reciting the Buddha’s Name the whole life, but if he cannot control his last thought before passing away, all his efforts will be in vain. He will not be able to attain a rebirth.’ For such a man, he will spend his whole life in fears and frights even though he is reciting Namo Amitabha Buddha the whole life. This cannot become the Karma of Right concentration. This type of explanation is not the same as the teaching of Great Master Shandao.

有人認為，「雖然一生念佛，但是臨終那一念如果把握不住，就前功盡棄，不能往生」，一生念佛恐懼不安，不成正定之業，這就和善導大師所說的不同了。

6. Attaining of Non-retrogression in this life itself

（六）現生即獲不退

‘Non-retrogression’ means ‘not retreating from Annutaraksamyaksambodhi’. As such he will surely accomplish Buddhahood, not retreating from the fruition of Buddhahood. Most people explain non-retrogression, saying that non-retrogression is attained only after our arrival at the World of Ultimate Bliss. But according the Pure Land teaching of the Great Master Shandao, we can attain non-retrogression here in this world. It is unnecessary to wait until our attainment of rebirth in the Pure Land.

「不退」是指「不退轉於阿耨多羅三藐三菩提」，決定可以成佛，不退於佛果。一般所講的不退，都是指到達極樂世界之後才獲得。

依善導大師的淨土思想，我們在此土就可以得到不退轉，不須等到往生淨土之後。

Conclusion:

1 Standing at the angle of Amitabha Buddha’s Original Vows, the principles for our attainment of a rebirth in the Pure Land is based on the magnificent Vows of Amitabha Buddha, which are genuine, not fake. If you can have faith and act accordingly, you will attain a rebirth. If you harbour doubts and do not cultivate Amitabha recitation exclusively, your attainment of a rebirth is uncertain.

總結

第一點，立足彌陀本願。往生的根本原理，在於阿彌陀佛的誓願不虛假。你能信順，就能往生；你懷疑，不專修念佛，往生就不定。

2 Amitabha Buddha aims to save the sinful mundane men. Now that you are a sinful and evil mundane man, with you mind in confusion, with heavy afflictions, you are qualified to be rescued by the Buddha. For examples, the poor men are qualified to receive aids and food, the patients are qualified to be admitted into the hospital.

第二點，面向罪業凡夫。現是罪惡凡夫，妄想紛飛，煩惱深重，現在就有資格蒙救。好比窮人最有資格領救濟糧、病人最有資格到醫院。

3 Recite Namo Amitabha Buddha exclusively, the whole life, without a change of mind.

4. He will be born into the Reward Land of Ultimate Bliss without going through the various stages and positions.

5 He is confirmed of his rebirth while he is still staying in this world. It is not necessary to wait until the death bed.

6.In this life itself he will attain non-retrogression. On his attainment of a rebirth, he will certify to the Great Nirvana.

第三點，專稱彌陀佛名，一專到底，畢命為期。

第四點，超生極樂報土，不歷階級品位。

第五點，平生決定往生，不必等到臨終。

第六點，現生得不退轉，往生證大涅槃。

The above are the specific points in Great Master Shandao’s Pure Land teachings, the main characteristics of the Pure Land Sect. Dharma Master Hui Jing has summarized them into four specifications:

The Buddha’s Original Vow is to recite His Name.

A mundane will enter the Reward Land.

The karma of rebirth is confirmed while he is still living here.

In this life itself, he will attain non-retrogression.

These are the Core Teachings of Pure Land Sect. The content is very deep and profound. I will only touch it at the superficially. Further explanations will be based on these specifications.

以上善導大師淨土思想的特色，也就是淨土宗的特色，慧淨法師總結為十六個字：

本願稱名，凡夫入報，

平生業成，現生不退。

這些是淨土宗的大根大本，內容非常深廣，暫時點到為止。接下來的講解都會圍繞這些展開。