Dharma Teachings on the Commentary of the Shastra of Attaining a rebirth

Genuine merits and virtues vs fake practices真实功德与不实诸行

‘It is not fake’ Fundamentally, a practice which enables living beings to be born in the Pure Land Ultimately is known as not fake.

If what you have practiced cannot have this effect, cannot bring you to this destiny, they are considered fake.

Even if you are born in the heaven, you still fall down.

You cannot leave the triple realm.

You cannot attain a rebirth in the Buddha’s Genuine Pure Land.

Isn’t this a falsehood?

What is the meaning of being fake?

It does not mean a falsehood which cheats on you.

It means that it does not possess the genuine function to enable you to attain a rebirth in the Genuine Pure Land.

It does not enable you to obtain genuine liberation, genuine merits and virtues.

You cultivate diligently, yet you are still in the triple realm.

You are unable to leave transmigration.

As your practice does not possess the strength nor the function to attain liberation, they are fake.

Fake means you only practise in vain.

On the contrary, it is the ‘merits and virtues which are not cultivated in vain.’

Dharma Teaching by Dharma Master Shi Jing Zong on the Commentary of the Shastra of Attaining a rebirth.’

“不虚伪”，根本来讲，能够摄受众生往生毕竟清净的国土，这就是不虚伪。

如果达不到这个功效和目的，那通通是虚伪的。

就算生到天上，还是要堕落，不能出离三界，不能往生到佛的真实净土，这不就是虚伪吗？ ………………………………

虚伪是什么意思？

不是说它是假的，来骗你，

而是说它没有真实的作用，不能让你生到真实的净土，

不能让你得真实的解脱和真实的功德。

修来修去还在三界里打转，还在轮回当中，

没有真实的力用，所以它的用虚伪。

虚伪就是虚作，反过来相对的就是“不虚作功德”。

——净宗法师《往生论注》讲记

A comment by oridharma: All the good deeds we have cultivated with a mind of leakage are considered fake as they can only bring us to be born as men and devas. Only the recitation of Namo Amitabha Buddha is the genuine merits and virtues which enables us to be born in the World of Ultimate Bliss. 以有漏的心所做的一切善事都是假的。他只能带领我们出生于人天中。只有称念南无阿弥陀佛是真实功德，带领我们往生极乐世界。感恩南无阿弥陀佛

‘Far -surpassing the destinies of the triple realm’-It does not mean that it is better than the triple realm, surpassing the triple realm. ‘Far -surpassing the destinies of the triple realm’ means that we are no longer bound by the causes and effects of transmigration in the triple realm. The transmigration of births and deaths in the triple realm are severed. Once you could listen to this verse, once you understand the meaning, your births and deaths are severed! This is the genuine meaning of ‘far-surpassing the destinies of the triple realm. Dharma teaching on the Commentary on the Shastra of Attaining a Rebirth by Dharma Master Shi Jing Zong

所谓“胜过三界道”，

不是说比三界好、超过三界，

“胜过三界道”

就是超出三界轮回的因果，

截断三界生死轮回。

只要听到这首偈子，理解了，生死就断了！

这才叫“胜过三界道”。

——净宗法师《往生论注》讲记

A comment by oridharam:

An Amitabha reciter who has attained a rebirth in the World of Serenity Bliss enters the realm of Nirvana. His births and deaths are severed. Even when he comes back to the triple realm to transform living beings, this is in accord with his Vows. He is here not to undergo retribution. Most grateful to Namo Amitabha Buddha

念佛人往生极乐涅槃界成就佛道，当然生死断了。来三界度众生也是随他的愿力，不是来受报的。感恩南无阿弥陀佛

A mundane man often treats the fake as real and is confused by the world, cheated by the world. These are the upside -down living beings, the fake ones. They are truly pitiful ones! From the day we are born until we are death, we willingly accept all the fraud and deceit. After that we go on to cheat on others. All the Buddhas, all the Bodhisattvas try to wake us up but we refuse to wake up. Whatever that we are seeking are fake. Talking about merits and virtues, we feel that we have the genuine merits and virtues. (the Amitabha reciters are slightly bette as they have realized the so-called merits and virtues which are cultivated by them are unreal. They are not in this category.) Talking about sinful karma, we feel they are the real sins.

Actually, in the eyes of the Buddhas and Bodhisattvas, the merits and virtues which we have accrued are ingenuine. As the merits and virtues are ingenuine, the sinful karma is also not real. They are in pairs correspondingly.

How do we know that the merits and virtues we have cultivated are unreal? As the saying goes, ‘We are not afraid of not recognizing the goods. We are only worried if we were to compare the goods.’ We have the six syllable Name Namo Amitabha Buddha with the repletion of genuine merits and virtues. In comparison, surely, we can see our cultivation of merits and virtues are unreal, not solid, am I right?

Why do some people feel that they have cultivated the genuine merits and virtues? This is because they are still transmigrating in the triple realm. Basically, they do not know what is genuine. Beside they do not understand the genuine merits and virtues of the six syllable Buddha Name. So, they feel that their cultivation is genuine, is a precious treasure.

As it is said, ‘mistaking the fish eyes as the pearl.’ As they have not seen the pearl before, they take the fish eyes as the pearl. Once when they see the real pearl, only then do they realize those are the fish eyes. So, don’t they finally recognize the pearls?

That is why, if a man does not undergo the process of ‘listening to the Buddha’s Name’, he will be unable to understand the genuine merits and virtues of the Buddha’s Name, he will only treasure the ingenuine merits and virtues which are cultivated by himself.

Under such a condition, he feels that his merits and virtues are genuine. Surely, the sinful karma will be real too.

Feeling that his merits and virtues are real. In actuality they are ingenuine. That is why he does not obtain any benefits. Feeling that his sinful karma is real, he is bound by the sinful karma. That is why he falls into transmigration.

We Amitabha reciters know that our merits and virtues are ingenuine as the six syllable Name can destroy this attachment to falsity.

‘Am I in the loss?’

‘Brother, you have earned a lot! This is because the Name is able to destroy all the sinful karma. All your sinful karmas are totally eradicated.

As it is said, ‘The sharp sword is the Name Namo Amitabha Buddha. by reciting once all the sins are eradicated.’ Whatever which is practised by you is ingenuine originally. They are destroyed by the Buddha’s Name too. So, there is no harm done.

But if you think you have the merits and virtues, treating them as the genuine treasure, then, the ingenuine sinful karma will become genuine too. They are related in pairs correspondingly. Seeing the height, we understand the low and vice versa.

With the sinful karma we understand merits and virtues. From the merits and virtues, we understand the sinful karma.

By doing so, we are indeed turning on in the circles of sinful karmas. Even if we only talk about the ingenuine merits and virtues, every day how many things which we have cultivated belong to the wholesomeness of man and devas, the rewards of man and devas? In fact, in every thought we are committing the karmic causes to fall into the three evil paths.

So, the Pure Land Dharma Door learners must have a little wisdom. If you think what you have cultivated is genuine, you will hold on to it, refuse to let go. If you know that they are ingenuine, you will surely abandon them like throwing away the broken shoes. That is why the old ladies who recite Namo Amitabha Buddha exclusively, who often practise Amitabha recitation are the very precious ones. Dharma Teaching by Dharma Master Shi Jing Zong on the Commentary of Shastra of Attaining a Rebirth

凡夫就是把不真实的当作真实，被这个世界所诳惑、欺骗。众生是多么颠倒虚伪、可怜可悲啊！我们一辈子从生到死，都是心甘情愿地受骗上当，然后还去骗人家，诸佛菩萨想把我们点醒都点不醒。我们不管追求什么，都在虚伪当中。功德，认为自己有真实功德（念佛众生比较清醒，认识到自己的功德是不真实的，另当别论）；罪业，也认为有真实的罪业。

其实在佛菩萨看来，我们所修的都是不实功德；既然功德不真实，罪业也不真实，这是对等的。

我们怎么能认识到自己所修的是不实功德呢？所谓“不怕不识货，就怕货比货”，我们有“南无阿弥陀佛”六字名号真实功德，一比不就知道自己所修的是不实功德了吗？

为什么有的人认为自己修的是真实功德呢？因为他在三界内打转，根本就不知道什么是真实，也不了解六字名号的真实功德，所以认为自己修的是真实的，是真宝贝。

所谓“鱼目混珠”，没有见过珍珠，把鱼眼睛当作珍珠；等见到真正的珍珠，才知道原来那是鱼眼睛，他不就认识了吗？

所以，

如果没有“闻其名号”，没有了解名号的真实功德，

就会以自己的不实功德为贵重。

在这种情况下，认为自己的功德是真实的，必然罪业也是真实的。

认为自己的功德是真实的，但其实并不真实，因此得不到利益；

认为自己的罪业是真实的，反而被罪业套住，就此轮回。

而我们念佛人，知道自己的功德不真实，因为六字名号能破我们这种虚妄的执著。

“我这不吃亏了吗？”

老兄啊，你占大便宜了！

因为名号能破除一切罪业，让你不实的罪业完全消除，

所谓“利剑即是弥陀号，一声称念罪皆除”；

而你自己修的本来就是不实功德，被名号破掉了，并没有损失。

如果抱着自己的功德，认为是真实的宝贝，

则不实罪业也成为真实的。

这是对等的关系，以高见低，以低见高，

以罪业见功德，以功德见罪业。Jz346

这样只能在罪业圈子里打转。即使只论不实功德，我们每天所修的，到底有几件事是人天诸善、人天果报？

念念都是堕入三恶道的业因。

所以，学习净土法门真的要有点智慧。

认为自己修的功德是真实的，就会抱着放不下；

认为是不真实的，当然弃之如敝屣。

所以，能够专修念佛、常修念佛的老太太，那是非常可贵的。

——净宗法师《往生论注》讲记

A comment by oridharma:

In the flower Adornment Sutra, it is thus said, ‘Sins come from the mind and we must seek repentance in the mind. When the mind is put into extinction, sins will become extinct too.’ The best repentance is reciting Namo Amitabha Buddha, and give ourselves up to the Buddha. But if we feel that we have the merits and virtues, we are very talented, it means that our mind is not death. So, our sins remain. Most grateful to Namo Amitabha Buddha!

华严经：罪从心起将心忏，心若灭时罪亦亡

最好的忏悔是称念佛名，把自己交给南无阿弥陀佛。如果抱着自己的功德，认为自己有本事，心不死，罪业也不能灭！感恩南无阿弥陀佛

We the learners of the Buddha Dharma will surely practise the wholesome dharma in the world. But we do not do it like others. How do we do it? We take Amitabha recitation as the root core of our practice. We make use of the Pure wholesome Buddha dharma to gather in the branches of the worldly good dharma. Once we have the root core, there are the branches, naturally. By doing so, the root core and the branches will be alive. In this way, the goodness will be alive and live on.

Standing at the angle of the Buddha dharma, we criticize the worldly goodness because they are only the goodness at the branches. Once we do not take the roots to be the foundation, the branches will wither. It is the same as a tree. We hold on to a leaf, a small twig, it is useless as they are apart from the roots. They will die soon.
The goodness we are doing should be based on Amitabha recitation, based on the foundation of seeking a rebirth in the Western World of Ultimate Bliss. We should not divide the good deeds and Amitabha recitation into two parts. They cannot live in that way. They will surely die. Basically, they cannot be divided into two.
In the Flower Adornment Sutra, it is thus stated, ‘Forgetting the Bodhi Mind to cultivate good deeds is known as the Karma of the Mara.’ If we do something good apart from the Bodhi Mind, the Buddha says this is the job of a Mara. Do you think we dare to talk like that? It is spoken by the Buddha, so how can it be wrong? Why is this so? The worldly wholesomeness will only bring on the worldly blessings. When the worldly blessings become so big, we will become the Mara King, dwelling in the ease of blessed karma. This is the Karma of the Mara.

In the Pure Land Dharma Door, the Bodhi mind is Amitabha recitation. Whatever things we do without Amitabha recitation, staying apart from Amitabha recitation, all the things we have done are the Karma of the Mara. As it is said, ‘The wholesome Karma of the deviant path’ refers to the wholesome Dharma of man and devas. They are impure and upside-down. They are fake and ingenuine. An extract of the Dharma Teaching on the Commentary of the Shastra of Attaining a rebirth -By Dharma Master Shi Jing Zong jz361

我们学佛的人，世间善法当然是要去做的。但我们做，跟一般人的做不一样。我们是怎么做的呢？我们是在念佛体内，是以根本的、纯净的佛的善法，来摄持世间枝末的善法。得了根本，自然就有枝末；不论是根本还是枝末，都能活过来。这样我们所做的善，就是鲜活的善法。站在佛法的层面上，之所以对世善有所贬斥，是因为它是枝末的善。枝末的善，如果得不到根本，它就会枯萎。就像一棵树，抓住一片叶子、一根小枝，都不管用，离开根本，它们都死掉。

我们所讲的善，是要回归到念佛，是在求生西方极乐世界这个大前提下做的。不是把行善跟念佛打成两片，那样就死了，活不了——本来就不能成为两片。

《华严经》说：“忘失菩提心，修诸善法，是名魔业。”如果离开菩提心去做善事，佛就说这是魔做的事情。这句话，我们一般人敢说吗？佛说话还有错吗？为什么？因为世善只能得到世间福报，将来福报修得越大，感得魔王自在的福业，就是魔业。

这里的菩提心，以净土法门来说，就是念佛。

离开念佛，忘失念佛，所做的一切，是名魔业。所谓“外道善法”，也就是人天善法，都是颠倒不净、虚伪不实的。

——净宗法师《往生论注》讲记

A comment by oridharma:

Great Master Yin Guang has thus said, ‘Cultivating the worldly good deeds without Amitabha recitation brings upon us the sufferings in the third life. In this life we do all good deeds. This will bring upon us all the blessings in the next life. After we have fully enjoyed them, we will end up in the three evil paths, with long and unending sufferings awaiting us. Most grateful to Namo Amitabha Buddha

印光大师说，修世间善不念佛，成为三世怨，今生修善，来生成就大福报，享完福报，接下来就在三恶道了，苦无尽期。感恩南无阿弥陀佛

Great Master Tan Luan is true to his words.

He put the triple realm together and concluded, ‘Looking at them generally, everything is with leakages.’

He says that all in the triple realm are with leakages.

All of them are afflictions, inverted and impure.

What is meant by ‘with leakages?’

The best way to describe it is by using a boat.

A big ship is full of the great officers, the honourable people who are enjoying there, singing and dancing. They are very happy.

On another small boat are the poor people, who cannot even find a place to hide themselves from the rain. With this as comparison, it looks as though the two boats are very different.

But both of them are with leakages.

The small boat is with leakages and so is the big ship. Very soon they will end up at the bottom of the ocean.

So, are there any differences in them?

‘Their sufferings and bliss are not much different’, aren’t they?

It seems that the people on the ship are very happy, those on the small boats are unhappy.

Actually, both of them are nearly the same. ‘everything is with leakages’- As long as there are leakages, all of them will sink into the bottom of the oceans.

‘Their sufferings and bliss are not much different’-the basic elements are the same.

Everyone is transmigrating on the six paths, sunken in the seas of births and deaths, unceasingly.

Even if this boat is made of gold, that boat is weaved with grass, if there is a leakage, it will sink to the sea bottom even if it is so expansive.

No matter how expansive and high class it is, it will still end up at the sea bottom.

An extract of the Dharma Teaching on the Commentary of the Shastra of Attaining a rebirth -By Dharma Master Shi Jing Zong

昙鸾大师真是自在，

把三界通通集中到一起来看，

“统而观之”。 “莫非有漏”，通通都是有漏的，

都是烦恼、颠倒、不净的。什么叫“有漏”？最恰当的形容就是船。一条大船，上面都是达官贵人，在那里娱乐、唱歌、跳舞，非常快乐。另外一条小船，上面都是穷人，下雨都挡不住。这一比，两条船好像差别很大。但是，这两条船都是漏的，

小船是漏的，大船也是漏的，

很快都要沉到海底，它们有什么差别呢？

不是“苦乐小殊”吗？感觉大船上很快乐，小船上很不快乐，其实都差不多。“莫非有漏”，只要是漏的，都要沉到海底，只是“苦乐小殊”，本质都一样，都是在六道轮回中常没常流转。哪怕这条船是金子做的，那条船是草垫子编的，如果有漏，结果不都一样吗？再怎么贵重，一样沉到海底。 ——净宗法师《往生论注》讲记

A comment by oridharma:

In this worldly realm, no matter how happy we are, how rich we are, we are travelling on the road of death. But we feel that we will not die. We feel that we are fine. We do not realize the impermanence of this world. When the earth starts to quake, when we are enveloped in the sunami, we cannot even save ourselves! How to save others. We should recite Namo Amitabha Buddha and seek to leave transmigration. This is the act of a Wise One. Most grateful to Namo Amitabha Buddha

这个世间，不管你怎样有钱，怎样快乐，都只有死路一条，但是我们都觉得自己不会死。我们时时觉得自己还好。而不知世间无常，一个地震，一个海啸，自己都救不了自己! 如何利益众生？赶紧念佛出轮回，这才是智者。感恩南无阿弥陀佛。

The six syllables Buddha’s Name is the palm of the Buddha Thus Come One. What kind of power do you have? The mind of differentiation of a mundane man resembles Sun Wu Kong who is travelling on somersault cloud. Our thoughts resemble the naughty monkey which can jump eighteen thousand miles in one leap. Suddenly our thoughts jump from here and there, and in another instant we are thinking of the past and future. But no matter how you are thinking, the six syllables Buddha’s Name will bind you tightly. This is how effective it is.

It is different for the Sagely Path.

The mind of a mundane man is dispersed which resemble the pouring of water on the table. The water will surely spread out. Yet you wish it will flow in one direction. But you have not constructed a channel for it. So, how can it flow in one direction? With this type of dispersed thoughts, a mind of differentiation with self -attachment, the view of a self, and you wish to attain a wisdom of no differentiation in the Buddha Dharma, it would be very difficult. Dharma teaching on the Commentary of the Shastra of Attaining a Rebirth by Dharma Master Shi Jing Zong

这句六字名号，就是如来佛的手掌心，

你有多大本事？凡夫的分别念，就像孙悟空驾筋斗云。

念头就像泼猴，一下子跳十万八千里，

一会儿想此界他方，

一会儿想过去未来。

你再怎么想，六字名号的竹筒把你套得紧紧的，这就厉害。

圣道门就不一样。凡夫的心是分散的，就好像水倒在桌面上，肯定向四周漫无边际地淌；你又想让它向一个方向流，又不给它一个渠道，它怎么容易做到呢？凡夫以这种散漫的心、我执我见的分别念，要想入佛法所讲的无分别智，那就太难了。

——净宗法师

摘自《往生论注》讲记

A comment by oridharma:

The Sagely Path is difficult to practise as the practitioners must first be able to see their own self -nature before they can tread the proper path without the disturbance of the Mara. In the Pure Land Door there is no Mara matter as Amitabha reciters are protected by the strength of Amitabha Buddha’s Great Vows of Great Compassion. Most grateful to Namo Amitabha Buddha

圣道门修行难，必须看见自己本性起修，才不致于走火入魔。净土门没有魔事，阿弥陀佛大悲愿力护持故。感恩南无阿弥陀佛

The one sentence in the Pure Land Sect: If you desire to be born there you will surely attain a rebirth.

A man who desires to attain a rebirth will surely attain a rebirth.

A man who vows to attain a rebirth is certain to attain a rebirth.

This explanation comes from the source, ‘If they cannot attain a rebirth, I will not accomplish the Proper Enlightenment.’

Great Master Shandao has thus explained the meaning of Amitabha Buddha’s Name,

‘Namo means giving up one’s life to the Buddha. It also means the bringing forth the vows, the transference of merits.

After we have ‘Namo’ to the Buddha, giving ourselves up, bringing forth the vows and transferring the merits to attain a rebirth, what will happen? He says, ‘Amitabha Buddha is his practice. Because of such a meaning, he will attain a rebirth’.

As long as you vow to attain a rebirth, ‘Amitabha Buddha’ is your practice. This is because the ‘Vows and Practice are of the same body.’

Some people would say, ‘I desire to attain a rebirth but I have no cultivation!’

‘No problem. ‘Amitabha Buddha’ is your practice.

As the meaning is thus explained, we are certain of a rebirth.’

So, a man who desires to attain a rebirth will certainly be born there.’

The Vow is not alone, neither is the practice. In the Vows there is certainly the practice. The Vows are replete with vows and practices.

That is why Vasubandhu Bodhisattva’s verses is known as the Verses of Vows to attain a rebirth.’ ‘As we vow to attain a rebirth, this is the sect’- as the aim of the sect is to bring forth the vow to attain a rebirth. Dharma teachings by Dharma Master Jing Zong on the Commentary of the Shastra to attain a rebirth.’

净土宗者，一句话：愿生必生。愿往生者，皆得往生；愿往生者，必得往生。这句话来源于“若不生者，不取正觉”。善导大师解释为阿弥陀佛的名号：言“南无”者，即是归命，亦是发愿回向之义；

“南无”、归命、发愿回向愿往生之后，会怎样呢？

言“阿弥陀佛”者，即是其行：

以斯义故，必得往生。

只要愿往生，阿弥陀佛就是你的行，

因为“愿行一体”。

有人说“我虽愿往生，但是我没有修行啊！”没关系，“‘阿弥陀佛’即是其行：以斯义故，必得往生”。所以，愿生之人，必得往生。这不是孤愿孤行，是愿中必定有行，是愿行具足之愿，所以天亲菩萨偈颂就叫“愿生偈”，“愿生有宗”，愿生为宗旨。 ——净宗法师摘自《往生论注》讲记

A comment by oridharma: ‘The aim of the sect is to bring forth the vow to attain a rebirth’ If we desire to attain a rebirth, it means we want to leave suffering, to attain bliss. This is in accord with the mind of Amitabha Buddha. It is also in accord with the mind of all the Buddhas as they wish that all living beings will leave suffering, will dwell in bliss. Most grateful to Namo Amitabha Buddha.

‘愿生为宗旨’-当我们发心要往生净土，这就是要离苦得乐。这是阿弥陀佛的心意，也是诸佛的心意，都希望众生离苦得乐。感恩南无阿弥陀佛

Having faith in the Buddha is to tread the Buddha Path.

In the Dharma Flower Sutra, it is thus said, ‘Once you have recited Namo Buddha you would have accomplished the Buddha Path.’

‘Namo ‘is to give up our life to Amitabha Buddha. This is to tread the Buddha Path. You will not be confused by the ‘wholesome appearance of the deviant path.’

So, Pure Land Dharma Door is very natural and pure. It is unnecessary for you to have the great wisdom to differentiate on your own.

As long as you ‘can have faith in the Buddha, with such a cause and condition, you vow to be born in the Pure Land’ you will naturally be gathered in to tread the Buddha Path. You will not be confused by all the deviant paths. This itself is the most wonderful matter.

So many people have studied lots of Sutras. Yet, it is not for sure they can differentiate the Bodhisattva Dharma. Some even say ‘Amitabha Buddha is the Solar deity of the Indian religion.’

What have you been studying all these whiles? The deviant practitioners reveal the wholesome appearance to confuse the Bodhisattva Dharma.’ This is truly chaotic. Dharma Teaching on the Commentary of the Shastra of Attaining a rebirth by Dharma Master Shi Jing Zong

信佛就入佛道，《法华经》里说“一称南无佛，皆已成佛道”。“南无”就是归命，只要归命阿弥陀佛，就入了佛道，就不被“外道相善”所乱。所以，净土法门是天然、纯粹的，不需要你有很高的智慧自己辨别，你只要

“信佛因缘，愿生净土”，

自然在佛道摄持当中，

不被一切外道所乱。

这本身是很了不起的事情！有多少人饱读经书，还不一定能够辨别菩萨法，甚至说“阿弥陀佛就是印度教里的太阳神”，你说把书读到哪去了？“外道相善，乱菩萨法”，乱得简直一塌糊涂。 ——净宗法师《往生论注》讲记

A comment by oridharma:When Sakyamuni Buddha was teaching the Dharma Flower Sutra, he had waited for five thousand people to leave before he agreed to teach the Dharma. This is because many people cannot have faith in such a High Dharma on the attainment of Buddhahood. So, the Pure Land Dharma is the highest dharma as the Buddha has guaranteed us the attainment of Buddhahood by reciting Namo Amitabha Buddha. We can also see many people doubt this. Most grateful to Namo Amitabha Buddha

释迦摩尼佛讲法华经时，先等五千人离席后才开始说。这是因为很多人很难相信这样高的成佛之法。净土法门是最高的法门，念佛决定成佛.我们还是看到很多人不能信此法。感恩南无阿弥陀佛

Every one of us, the Amitabha reciters, ask yourself, what is your feeling? What have you awakened to? Indeed, it is the strength of the Buddha which is bestowed upon us. Without the ‘Buddha’s power that upholds us’, we the inferior men would surely continue to fall down forever, without respite.

Now we are happy and at ease by reciting Namo Amitabha Buddha. In this world of sufferings and afflictions, we manage to take a deep breath, as we are replete with faith and joy. This is because the bright illumination of Amitabha is dwelling in our mind, gathering us in, upholding our body and mind. As such, in this afflicted world, we manage to get some rest. We manage to feel comfortable, calm and happy. We feel so safe.

Dharma Teaching on the Commentary of the Shastra of Attaining a rebirth by Dharma Master Shi Jing Zong

我们每一个念佛人，自己心里的感悟是怎样的？确实是有“佛力住持”。如果没有“佛力住持”，我们这个熊样就继续往下熊，一直熊到底。

现在我们念佛能够欢喜自在，

在这个苦恼的世界中，

居然还能透一口气，信心欢喜，

这是因为佛的光明安住在我们心中，摄持了我们的身心，

让我们在这个苦恼的世界中得以歇息，可以有安慰、有安乐、有安全感。

——净宗法师摘自《往生论注》讲记

A comment by oridharma:

In this chaotic world of power, desire and money, many people fall into depression. Some even commit suicide as the mind is unable to take the stress anymore. Most grateful to Namo Amitabha Buddha.

在此困乱的世界中，人人活着只为了权力，欲望和钱财。结果很多人得了忧郁症，甚而自杀，因为他们的心已经不能承担种种压力了。感恩南无阿弥陀佛

Taking refuge in Amitabha Buddha is the taking refuge of the Pure Land Sect.

After taking refuge in Amitabha Buddha it is fine already.

That is why Vasubandhu Bodhisattva has thus said, ‘

World Honoured One, I single-mindedly take refuge in the Tathagata of Unobstructed Lights to the end of the ten directions. I seek to be born in the Land of Ultimate Bliss.’

After saying this, he has truly taken refuge in the Buddha. His attainment of a rebirth is accomplished.

Even if he did not learn other Dharma Doors, it is still fine.

This is because the five doors of mindfulness are already inclusive.

Why is this so? It is because in Amitabha Buddha, all the myriad Dharma have become this ‘man’ himself, his body.

All the Dharma is gathered in to be the Buddha’s body, Amitabha Buddha.

When we take refuge in Amitabha Buddha, we are taking refuge in all the Dharma.

That is why we will surely attain a rebirth, that we will surely accomplish Buddhahood.

This is the function of ‘Man and Dharma are revealed together.’

An extract of the Dharma Teaching on the Commentary of the Shastra of Attaining a rebirth by Dharma Master Shi Jing Zong

归命弥陀，这是净土宗的归命。归命阿弥陀佛之后，就可以了。所以天亲菩萨说：“世尊我一心，归命尽十方，无碍光如来，愿生安乐国”。这句话说完，真的归命上了，往生就已经达成了，不再学别的法门都行，因为五念门都

在这之内。为什么呢？因为阿弥陀佛，一切万法成为这个“人”的本身、本体，是总摄一切法成为阿弥陀佛的佛体。我们归命弥陀，一切法都归依上了，所以必然往生，必然成佛。这就是“人法并彰”的功能。 ——净宗法师摘自《往生论注》讲记

A comment by oridharma:

The Name Namo Amitabha Buddha is the mould which moulds us into Buddha. By reciting the Buddha’s Name, we become the Buddhas. Every Buddha knows all the Dharma, knows how to teach living beings. So, do not worry that you only recite Namo Amitabha Buddha, that you have not learnt other Dharma yet. All the Dharmas are inclusive in this Name. Most grateful to Namo Amitabha Buddha

南无阿弥陀佛就是成佛的模具。我们念佛成佛。每一尊佛都了知一切法，都能度众生。所以，不要担心只会念佛，其他法都没有学到。所有的法都在名号中。感恩南无阿弥陀佛

The causes of having faith in the Buddha is ‘Namo’. The conditions of having faith in the Buddha is ‘Amitabha Buddha’. So, the meaning of ‘The causes and conditions of having faith in the Buddha’ refers to Namo Amitabha Buddha. ‘Namo’ means to give oneself up to the Buddha. This is the cause. ‘Amitabha Buddha is the practice.’ This is the condition. The causes and conditions come together and this is Namo Amitabha Buddha, the six syllables name. So, it is said, ‘Because of such meanings, one will surely attain a rebirth.’ The vows and practices are fully perfect. With the coming together of causes and conditions, one will certainly attain a rebirth. This is the reward, the fruitions. Dharma Teaching on the Commentary of the Shastra of Attaining a rebirth by Dharma Master Shi Jing Zong

信佛因就是“南无”，信佛缘就是“阿弥陀佛”，所以“信佛因缘”这句话就是“南无阿弥陀佛”的意思。

“南无者即是归命”，这个为因；“阿弥陀佛即是其行”，这就是缘：

因缘和合就在这句六字名号里。

所以，接下来才说“以斯义故，必得往生”。

愿行具足，因缘和合必然往生，这是果报。

——净宗法师摘自《往生论注》讲记

A comment by oridharma:

In Amitabha recitation, it is replete with the causes, the conditions and the fruitions. As such a rebirth is confirmed and the Buddha Path is accomplished. Most grateful to Namo Amitabha Buddha

念佛则因缘果具足，必然往生，成就佛道。感恩南无阿弥陀佛

‘When the man and Dharma are revealed’, it is not the Dharma which is able to reveal itself. It will be revealed through the ‘man’. This man is Amitabha Buddha’s with his Vows of an adorned mind.……A man who is replete with the potential and Dharma is able to enlighten himself, to enlighten others, to perfect the conduct of enlightenment. That is why when we contemplate him, when we recite Namo Amitabha Buddha, when we hear about him, when we have faith in him, we will have our sins put into extinction, with our virtues enhanced. Our delusions are broken down, and we are heading towards Enlightenment, until our arrival at Buddhahood. An extract of the Commentary on the Shastra of Attaining a Rebirth by Dharma Master Shi Jing Zong

“人法并彰”，不是法自己来彰，是通过“人”，这个人就是阿弥陀佛愿心庄严。

人法并彰之人乃自觉、觉他、觉行圆满，

故若观若称，若闻若信，皆能灭罪增德，

破迷趋觉，直至成佛。 ——净宗法师摘自《往生论注》讲记

A comment by oridharma:

When we recite Namo Amitabha Buddha (the fruit of enlightenment), we are planting the seed of enlightenment. The consequence is attaining Buddhahood. In the worldly realm, the best example is planting the peanuts. The fruits of peanuts are planted directly as the seeds. We will get the peanut tree with peanuts. Most grateful to Namo Amitabha Buddha

当我们称念南无阿弥陀佛（果地觉）我们是在种正觉的种子。结果是成就佛果。在此世间，最好的例子是种花生。花生的果子作为种子直接种下，会长大，开花结果，生出粒粒花生。感恩南无阿弥陀佛

On seeing the Image of Amitabha Buddha, we should know this is the Dharma to save me. While reciting the Name of Amitabha Buddha, we should know this is the Buddha who is saving me. When we are reciting Namo Amitabha Buddha, the Buddha’s Name, we should know that the Buddha’s Name itself is the Buddha who is rescuing me. It is not the case that outside this Buddha’s Name there is another Buddha. And it is not outside the Buddha you will find the Dharma. The Buddha and the Dharma are of the same Body.

An extract of the Dharma Teachings on the Commentary of the Shastra of Attaining a rebirth.’ by Dharma Master Shi Jing Zong

见阿弥陀佛像，当知此是救度我之法；

称阿弥陀佛名，当知此为救度我之佛。

我们称念阿弥陀佛名号，要知道佛的名号本身就是救度我们的佛，

不是在名号之外另外还有佛，也不是在佛之外另外还有法，

人和法是一体的。 ——净宗法师摘自《往生论注》讲记

‘All the good and evil men who are born’—the original source for all the good and evil mundane men to attain a rebirth is based on the strength of Amitabha Buddha’s Great Vows. Even if you have managed to accomplish any one contemplation in the sixteen contemplations, this is still not your power, your merits or virtues to accomplish the contemplation. It is accomplished because of the karmic strength of Amitabha Buddha’s Great Vows which is the special meaning of Amitabha Buddha’s Magnificent Vows.

An extract of the Dharma Teachings on the Commentary of the Shastra of Attaining a rebirth.’ by Dharma Master Shi Jing Zong

‘’一切善恶凡夫得生者”，一切善恶凡夫能往生的根本来源，在于阿弥陀佛的大愿业力。即使你修十六观中的任何一观成就，都不是依你观想的力量、功德，都是归到阿弥陀佛的大愿业力，也就是阿弥陀佛的别意弘愿。 ——净宗法师摘自《往生论注》讲记

A Comment by oridharma: Pure Land Dharma Door is wonderfully lofty. It can only be entered with the strength of Amitabha Buddha’s Magnificent Vows. Whatever good deeds we manage to accomplish in the Pure Land Practice not our effort. They are accomplished because of the Buddha’s Magnificent Vows. Most grateful to Namo Amitabha Buddha

净土法门非常高妙.只有弥陀的大愿力让我们这些凡夫都能进入。在净土门所做一切事都不是我们的能力所完成的，都是阿弥陀佛的宏大愿力所成就的。感恩南无阿弥陀佛

When we say ‘Immeasurable Lifespan’ it is using the Han’s pronunciation over here. When we say ‘Namo Amitabha’ this is the proper pronunciation in the Western territory. The six syllables Name reveals the man and dharma, which means ‘taking refuge in the Enlightened One of Immeasurable Lifespan.’ This means the man and dharma are revealed together. The Buddha’s Name by itself carries the function of ‘man and dharma reveal together.’ As such, it is easy to benefit us. And because of this His Name far-surpasses the Buddhas in the ten directions. An extract of the Dharma Teachings on the Commentary of the Shastra of Attaining a rebirth.’ by Dharma Master Shi Jing Zong

“言‘无量寿’者，乃是此地汉音；言‘南无阿弥陀佛’者，又是西国正音”，他的“人法并彰”来自六字名号，成为“归命无量寿觉”，是这样的“人法并彰”。名号本身就有“人法并彰”的功能，这样才使得我们容易得利益，也使得他的名号超胜十方诸佛。 ——净宗法师摘自《往生论注》讲记

After we have taken refuge in Amitabha Buddha, it is unnecessary to learn the 84 thousand Dharma Doors because the Name is the ‘revelation of man and dharma.’ The eighty-four thousand Dharma Doors are inclusive in the ‘man’- the enlightened one. So, we only have to take refuge in Amitabha Buddha, recite His Name Amitabha Buddha. Even if you do not know of the 84 thousand Dharma Doors, that is not a problem. There is no regret because ‘the man and the dharma’ are revealed in Him. the dharma is the man and the man, the dharma.

归命了阿弥陀佛，八万四千法门就不用学了，因为他“人法并彰”，八万四千法门都收摄在“人”的觉悟当中。所以，只要归命阿弥陀佛、称念阿弥陀佛，即使所有的八万四千法门你都不知道，也没有关系、没有遗憾，因为他是“人法并彰”，法成为人，人即是法。 ——净宗法师摘自《往生论注》讲记

A learner of the Buddha Dharma spends his whole life to surrender himself to the Buddha, to rely on the Buddha. This is the highest cultivation. Taking refuge in the Buddha means to listen to the Buddha totally. ‘It is not my effort. It is arranged by the Buddha.’ On our side, we cut out everything. It means this, ‘I do not rely on myself. I listen to the Buddha.’ This is not easy.

‘It is arranged by the Buddha.’ ‘The Buddha did not open his mouth to talk to me.” So, we are thinking, ‘This is the way I rely on the Buddha.’ Actually, we are still relying on ourselves.

This is the theory. It is to be practised in the mind.

For example, do we have to do certain things or not? In our mind, we must ask ourselves repeated, ‘Is this in accord with the Buddha? How to ask? We ask ourselves, repeatedly: Are you doing this for the sake of the Dharma Door? Do you do it for Amitabha Buddha? Do you do it for the benefits of living beings? Do you give rise to afflictions? Do you act in accord with the causes and conditions? Do you conduct it cautiously in accord with the Buddha’s Mind? In your heart, are you very kind and compassionate? All these points must be pondered to make a decision. If you are very afflicted and argue with others. It means you are lacking in kindness and compassion. You want to do it your way. It is very clear that you are still too far from the Buddha, that you do not act in accord with the causes and conditions.

So, how are we going to take refuge in the Buddha, to rely on the Buddha? ‘It is not my effort. It is arranged by the Buddha.’

We must ponder over this before making a decision. We should make the decision based on the profound faith in potentials and dharma, carrying it out with a mind of great compassion. Then, we are a little closer to the Buddha. This is our homework throughout our life.

We are the mundane men. Surely, we cannot be perfect presently. But this is our practice in life.

Confucius has said, ‘Control oneself in accord with proprieties.’ We must control ourselves in accord with the etiquette, the proprieties. For us, we must learn this, ‘It is not my effort. It is arranged by the Buddha.’ This is the way we control and subdue our selfishness, our false thoughts, clearing them up. We surrender ourselves to the Buddha, we take refuge in the Buddha. We would spend our life doing this homework, taking refuge and rely on the Buddha, the Dharma, the Sangha.

Commentary on the Shastra of Attaining a rebirth by Dharma Master Shi Jing Zong

学佛的人，一辈子能达到归依佛，这就是最高的修行了。归依佛，全听佛的，“非己由佛”，自己这边全部斩断，“不依靠我自己，我听佛的”，这是不容易的。

“由佛”, “佛也不开口跟我讲话”，自己在心里盘算，“我这样就依了佛了”，其实还是由了自己。

这是一个理论，也是心理的一个实践。

比如一件事情，是做还是不做，那就要在心里反复自问：这是不是佛的意思。怎么问呢？在心里反复问自己：你是不是为法门？你是不是为弥陀？你是不是为众生？你有没有起烦恼？你有没有在随顺因缘？你有没有谨慎地仰凭弥陀的佛意？心中有没有具备慈悲？这都是判断。如果你很烦恼，跟别人冲撞，对众生不够慈悲，一意孤行，这显然是比较远了，没有看因缘。

所以，我们怎样归依佛，“非己由佛”，这都要判断，一定要从机法深信、从大悲心当中所出，才有一分的相应。这是我们一辈子的功课。

我们都是凡夫，不可能现在就炉火纯青。

我们在一辈子当中——

孔子说“克己复礼”，克制自己，合乎礼仪；我们是“非己由佛”，就是不断地克伏、扫荡自己的私心杂念，归依佛，再归依佛，一辈子的功课就是归依佛、归依法、归依僧。

——净宗法师《往生论注》讲记

A comment by oridharma: ‘It is not my effort. It is arranged by the Buddha.’If we can really reach this state, all our worries are gone. As we know we cannot do anything, we rely on the Buddha. If there is any success, it is also not our effort. It is the kindness of the Buddha. Most grateful to Namo Amitabha Buddha

‘非己由佛’ 如果能够做到这一点，所有的忧虑都消失了，因为，我们知道自己是无能为力的，只能靠佛。如果任何事情成办，那也是佛的慈悲。感恩南无阿弥陀佛

The programming of Amitabha Buddha consists of two sets of coding: ‘Namo’ and ‘Amitabha ‘.

‘Namo’ is ‘0’. We are ‘0’ as we surrender ourselves up to the Buddha. We have nothing. Amitabha Buddha is ‘1’–the Dharma Realm of One Genuine Thus which is complete and perfect. By Dharma Master Shi Jing Zong, an extract from the Dharma Teachings on the Commentary of the Shastra of Attaining a Rebirth.

阿弥陀佛的编程就是两组编码：

“南无”和“阿弥陀佛”。

“南无”就是“0”，我们就是0，完全归命，什么也没有；

阿弥陀佛就是“1”，一真法界，全部圆满。 ——净宗法师摘自《往生论注》讲记

A comment by oridharma:

The whole Dharma Realm comes forth from Namo, Amitabha, Zero and One. In the World of Ultimate Bliss, all the Buddhas and bodhisattvas, the assemblies of Sravakas, the jewel land, the water of merits and virtues, wind, jewel trees, music, palaces, lotuses, jewel ponds and everything that manifests are the merits and virtues of Namo Amitabha Buddha, the Name of the Buddha. 整个法界是由南无阿弥陀佛这个名，0 与1 所组成。极乐世界的一切，佛菩萨，声闻众，宝地, 功德水，风，宝树，音乐，宫殿，莲花，宝池等等，也都是名号的功德。

‘The silkworm cocoon binds itself up’ refers to fake appearance. Throughout our life, we cultivate diligently, committing all kinds of karma, working hard the whole life, toiling to the end of the day, thinking we have finally obtained something. But in fact, we are tying ourselves up and sent ourselves to see the King Yama. This is the same as the silkworm which has bound itself up into a cocoon and found itself end up in the pot of hot water. Is not it the cocoon itself which throws itself into the hot pot of water? If it is without the silk, who will bother to throw it in? The silkworm is so talented. It is able to vomit the silk and finally it ends up in the pot.

‘The silkworm cocoon binds itself up’ is still not pure. Where is the purity? It has worked hard the whole life, toiling only to see the King Yama. Whatever that we have created the whole life we will be bound by it.

Take a look at the greedy officer. He has so many real estates under his name. Is not this the self- bondage of a silkworm cocoon? He cannot live in his 200 houses and ends up in a small jail cell. Is not this known as the self-bondage of a silkworm cocoon? One real estate is equivalent to the bondage of one layer of silk thread. Two real estate is the bondage of two layers of silk thread. Two hundred real estate is the bondage of two hundred layers of silk thread. He is all bound up. Why is this so? His mind stays over there. He would say, ‘This is mine’

You buy the share from that company you are bound up by that company. When the shares go up, you laugh and when it falls, you cry. Buying five types of shares or ten types of shares, you are tied up by five layers of silk thread, ten layers of silk thread.

Giving birth to children, every son is one layer of bondage. To have two sons, you are bound up with two layers of bondage. Is not this very clear? When one of the sons has fever, are not you bound up by him? Then he gets married and has a wife. You are bound up another layer. Then a son is born and this will add another layer of bondage.

‘I will let go of all these. I will write characters with brushes!’ You are bound up by your writings, whether it is well written, badly written, or whether there is any praise? You are praised for your good writing. You are bound up by fame. You have invented something and you are afraid of the theft of your wisdom right. In this world, whatever that you do you are bound up by it. This is called the self-bondage of a silkworm cocoon. Dharma teachings by Dharma Master Shi Jing Zong on the Commentary of the Shastra of Attaining a rebirth.

“蚕茧自缚”，是指虚伪相。

好不容易修行、作业，在世间一辈子辛苦，一辈子劳碌，以为自己得到了，

结果自己把自己捆绑起来，捆到阎罗王那里去了。像蚕做成了茧，自己把自己捆起来，然后被丢到开水锅里，这不是自己丢进去的吗？如果没有蚕丝，谁丢它啊？本事大，会吐丝，就进去了。

“蚕茧自缚”呢？仍然是不清净的，哪里有清净？一辈子辛苦是为阎罗王辛苦一场。这辈子创造了什么，就被什么所捆绑。

你看现在的贪官，拥有多少房产，不是蚕茧自缚吗？二百多套房子都住不了，住一间小小的牢房，这不叫蚕茧自缚吗？一处房产捆一道丝，两处房产捆两道丝，两百处房产就捆两百道丝，把他捆住。为什么？他的心挂在那里，“那是我的”。

买股票，买了哪家公司的，就捆在那家公司了，涨了就“哈哈哈”，跌了就“哎哟哟”；买五种股、十种股，那就捆你五道丝、十道丝。

生儿女，生一个儿子捆一道，生两个儿子捆两道，这不非常明显吗？五个儿子捆五道，哪个儿子要是头疼脑热，不捆死你啊？儿子要结婚，娶了老婆，又加一道；又生儿子，再加一道。

“我不忙这些了，我写毛笔字！”写毛笔字也被它捆住，写得好，写得不好，有没有人赞叹啊？写得好，人家表扬你，被名捆住了。发明什么东西，又怕别人把你的智慧成果盗窃了。

这个世界上不管做什么事，你都被它捆住，作茧自缚。

——净宗法师《往生论注》讲记

A comment by oridharma:

But most of us deny we are bound up by our good deeds, our family, our money and so on because we often say we can let go. Saying is one thing. Without a sincere mind to seek a rebirth in the Land of Ultimate Bliss we truly cannot let go, we cannot see through the fake appearance of this world. Most grateful to Namo Amitabha Buddha

但是，多数人不会承认自己是被自己的善行所缚，自己的家庭，钱财所绑。说归说，没有真心想往生极乐的人是很难放下的世间的假象。感恩南无阿弥陀佛

If we take genuine mark as the body of practice, we have to be enlightened to enter it. This is known as to be enlightened and to enter.

If we take the Name as the body of practice, we can enter by having faith.

At the instant we believe in the Name, the same instant it is ours.

It is unnecessary to get a big enlightenment.

This is known as the Dharma which is very difficult to believe as it does not matter if you are enlightened or not enlightened.

But we can also say, once we have faith, we are enlightened. Even if you have so much enlightenment, ‘Having thousands of million enlightenments, you are not enlightened to the one phrase of the Buddha’s Name.’ because this is not the state of a mundane man. Generally speaking, ‘taking the Name as the Body is to enter the path by having faith.

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

如果是实相为体，就要以悟来契入，叫悟入；如果是名号为体，就可以信入。当下信，当下就是我们的，不必开多大的悟，这就是难信之法，跟开没开悟没有关系。但也可以讲，

信了就是悟了，

悟得再多，“千悟万悟悟不到，就是一句佛名号”，

这不是我们凡夫的境界。

总之，“名号为体”是以信为契入点。 ——净宗法师摘自《往生论注》讲记

A comment by oridharma:

All the Buddhas attain Buddhahood by reciting the Name Namo Amitabha Buddha. The state of the Buddha, the state of enlightenment, the state of Nirvana can only be opened with the key of the Buddha’s Name, Namo Amitabha Buddha, not other good deeds that we have cultivated. All the good deeds in the world only bring you the blessings in the triple realm. With the transference of merits， they direct you towards the exclusive recitation of Namo Amitabha. Most grateful to Namo Amitabha Buddha

一切诸佛皆以念佛成就佛道。佛的境界，佛的正觉，佛的涅槃只能以称念佛名为锁匙才能进入，不是靠世间善事。所有世间善事带来世间福乐。如果回向，则带你进入专一念佛。感恩南无阿弥陀佛。

The Dharma of Immeasurable Lifespan is the Dharma of Great Nirvana as infinite lifespan means neither birth nor extinction. It is also the Dharma of Great Kindness and Great Compassion as it is said, ‘The Buddha’s Mind is the mind of Great Kindness and Compassion. With the unconditional kindness, he gathers in all living beings.’ It is also the Dharma of eradicating all sufferings and afflictions. In the Contemplation Sutra, the seventh Contemplation, Sakyamuni Buddha has thus said, ‘I will speak of you, differentiating and explaining for you the Dharma of eradicating sufferings and afflictions.’ It is also the Dharma of Rescue living beings as it is said, ‘He will gather in the Amitabha reciters without abandoning them.’

It is also the Dharma of no birth as Amitabha Buddha was standing in the empty space, Lady Vaidehi was instantly certified to the attainment of a rebirth and the Dharma Patience of No- birth. It is also the Dharma of attaining a rebirth for us. It is also the Dharma to gather in those who recite Namo Amitabha Buddha exclusively, the Dharma of other meaning in the Magnificent Vows, the Dharma of Amitabha recitation in accord with the Original Vows. They all carry the same meanings but are put forward from various angles, revealing the different appearance. This is the Dharma.

An extract of the Dharma Teachings on the Commentary of the Shastra of Attaining a rebirth.’ by Dharma Master Shi Jing Zong

无量寿法也是大涅槃法，无量寿就是不生不灭；也是大慈悲法，所谓“佛心者，大慈悲是，以无缘慈，摄诸众生”；也是除苦恼法，《观经》第七观释迦牟尼佛说“吾当为汝，分别解说除苦恼法”；也是救度众生之法，所谓“念佛众生摄取不舍”；

也是无生法，阿弥陀佛住立空中，韦提希夫人当下证得往生，获无生法忍；也是我们的往生之法、唯摄念佛之法、别意弘愿之法、本愿称名之法。这些都是一个意思，只是从不同的角度，作不同的表达。这是“法”。 ——净宗法师摘自《往生论注》讲记

A comment by oridharma:

The Dharma of Immeasurable Lifespan is accomplished by Amitabha Buddha who had taken five great Kalpas to plan, to ponder, to design his attainment of Buddhahood which is closely related to every living being, in order to benefit all living beings. On his attainment of Buddhahood, the attainment of a rebirth by all living beings is also confirmed. Most grateful to Namo Amitabha Buddha

无量寿法是阿弥陀佛用了五个大劫计划，思维，设计出来的成佛法门，以便利益每一个众生，在他成就佛道时，众生的往生已经决定，感恩南无阿弥陀佛

A lotus blooms from the mud莲花出自污泥

Pure Land Dharma Door is truly inconceivable. We are the mundane men and in this worldly realm we have all kinds of afflictions. But if we can bring forth the mind to seek a rebirth in the Pure Land, having faith in the two types of profound faith in potential and dharma, our afflictions will be unable to obstruct us. Instead, our Dharma Bliss is enhanced, our faith is solidified. Our mind of despising the world, the mind of seeking a rebirth is enhanced too. As such we will recite Namo Amitabha Buddha diligently. So, afflictions are the blessed fields for the Buddha seed. When the seed is planted, it must be nurtured with fertilizers. In the Sutra, it is thus stated, ‘All the afflictions are the seeds of the Tathagata.’ The afflictions enable us to accomplish the path.

– An extract of the Dharma Teachings on the Commentary of the Shastra of Attaining a rebirth.’ by Dharma Master Shi Jing Zong

净土法门是不可思议的，我们还是凡夫，在这个世间当然有种种烦恼。但是，如果能够愿生净土，生起机法两种深信，那么这个烦恼不仅不能障碍我们，反而增长我们的法喜，坚固我们的信心，增加我们的厌离心、愿生心，让我们更加勇猛地念佛，

所以烦恼就成了佛种的良田。

种子种下去，需要肥料来滋养它，

经中说“一切烦恼，为如来种”，

烦恼能够成就我们。

——净宗法师《往生论注》讲记

A comment by oridharma:

We face all kinds of adversities in this worldly realm. As such we will seek the door of liberation naturally. If every thing goes smooth in life, we will sink into the world of turbidity. We will refuse to recite Namo Amitabha Buddha. When our heart dwells in pain and misery only then we want to leave it. Most grateful to Namo Amitabha Buddha

世间的种种不如意，让我们自然寻找解脱之门。如果事事如意，我们一定沉迷下去，不会去念佛的。只有心很苦，才会想离苦。感恩南无阿弥陀佛

‘Knowing the kindness, repaying the virtues’

Once you have understood that Amitabha Buddha would surely rescue us, that you have already understood the profound faith in potentials and dharma, the kindness of the Buddha will become brighter, clearer on our body in this life. This resembles the wood which is burnt by the fire. We can thoroughly feel the kindness of the Buddha.

‘Do you mean that little kindness of Amitabha Buddha? I know of it long ago.’ No, this is not the way! The kindness of the Buddha is getting more penetrative. Yesterday, you know this is because of the recitation of ‘Namo Amitabha Buddha’. Today, you are still reciting ‘Namo Amitabha Buddha.’ Tomorrow, you will still recite ‘Namo Amitabha Buddha’. But your recitation becomes more profound. It is like a son who understands the kindness of his parents. His mind of filial piety and respect will be getting purer and enhanced. His conduct to repay the kindness becomes stronger and more powerful.

People who are learning this Dharma Door have obtained such great benefits. But they do not do anything for the Buddha. They do not devote themselves to serve the living beings. If you truly feel this, ‘The Buddha would surely rescue me. I will surely attain Buddhahood.’ You will surely bring forth the mind. ‘We have faith in the Buddha and we will teach others to have faith in the Buddha.’ ‘Only with the faith in you that you are able to teach others to have faith. When you truly believe in the Buddha you will surely teach others to believe in the Buddha.’ Venerable Master Hui Jing’s words are genuinely true indeed.

In this worldly realm, if you were to fall into a river. Someone saves you from drowning. You will surely bring along the dumplings, the moon cakes to visit the rescuer of your life, during the Duanwujie, the -mid Autumn Festival. You will always repeat these words to your family, ‘My son, your dad is still living now all because of my rescuer. Otherwise, you will not be here too.’

The Buddha is not rescuing our life in this body. He is also rescuing our life of wisdom of the Dharma Body. Not only that the Buddha is rescuing us in this life, he also makes sure that we do not fall into the hell, life after life, that we are freed from transmigration. Besides, he enables us to become bodhisattvas, Buddha. He gives us all the benefits. If you truly feel the profound kindness of the Buddha, how can you not recite Namo Amitabha Buddha?

‘Knowing the kindness of the Buddha, repaying his virtues, we should first call out to the Buddha. This should be the way.’ Opening our mouth, closing our mouth, we will only recite, ’Namo Amitabha Buddha, Namo Amitabha Buddha, Namo Amitabha Buddha…’

We have no way to fully repay the kindness of the Buddha. As it is said, ‘With a mind of Great Compassion we spread the teachings to transform all living beings pervasively. This is truly repaying the kindness of the Buddha.’ By Dharma Master Shi Jing Zong-An extract from the Dharma teachings on the Commentary of the Shastra of Attaining a rebirth-Lesson 19

“知恩报德”，从最初开始了解机法深信，知道弥陀必然救度，这一辈子，佛恩都会在我们身上越来越鲜明，就像木头被火烧了一样，佛恩越来越透彻。

“阿弥陀佛不就那点恩德吗？我早就知道了”，不是那样！佛恩越来越透彻，昨天你知道了是念“南无阿弥陀佛”，今天还是念“南无阿弥陀佛”，明天还念“南无阿弥陀佛”，但是越来越深入。就像儿子了解父母的恩德一样，孝敬的心越来越纯，纯孝，报德的行为也越来越有力量。

学这个法门的人，得了这么大的利益，都不为佛做点事，不为众生奉献——如果你真的感受到“佛必然救度我，我决定成佛”，你的心肯定会发起来，“自信教人信”，“自信才能教人信，自信必定教人信”，慧净上人说的绝对不假。

在这个世间，如果你掉到河里，有人把你救起来，端午节、中秋节你还会拿点粽子、月饼去看看救命恩人，还经常向家人念叨念叨：“儿啊，你爸爸今天有这条命，就是被恩人救起来的，不然就没有你了。”

佛救我们，何止是色身的生命，是救我们的法身慧命；

不仅救我们这一生，还让我们生生世世不要下地狱，不要去轮回，

而且让我们成菩萨、成佛，

什么好处都给我们。

如果感受到佛恩的深重，怎么会不念佛呢？

“知恩报德，理宜先启”，开口闭口“南无阿弥陀佛，南无阿弥陀佛，南无阿弥陀佛”。

佛的恩德报不尽，所谓“大悲传普化，真成报佛恩”。

——净宗法师

摘自《往生论注》讲记19

A comment by oridharma:

‘Knowing the kindness of the Buddha, repaying his virtues, we should first call out to the Buddha. This should be the way.’

If we truly feel the kindness of the Buddha, we will know that all the goodness and adversities are the best arrangement by the Buddha. We will surely recite Namo Amitabha Buddha to repay the kindness of the Buddha. But most people do not understand the kindness of the Buddha. They feel they are the best, the genuine cultivators. Other people do not repay their kindness! Most grateful to Namo Amitabha Buddha

‘知恩报德，理宜先启’

如果我们真的感受到佛对我们的恩德，则知道自己的一切顺逆都是佛最好的安排。一定会好好的念佛报佛恩。多数人都没有感受到佛对他们的恩德，反而自我感觉良好，自己才是修行人，别人不知报恩！感恩南无阿弥陀佛。

Relying on the Kindness of the Buddha’s power承佛慈力

At the beginning of his writing, Great Master Tan Luan has referred to the teachings of Nagarjuna Bodhisattva on Dassabhumika Vibhasa Sastra which stresses on ‘easy practice’ and ‘Buddha’s strength.’

‘Easy’ is the standard. If it is uneasy, this is not Pure Land Dharma Door. What is the principle behind this? It is easy because we rely on the ‘Buddha’s power.’ These two points are taken as the standard of measurement to judge the Shastra of Attaining a rebirth as written by Vasubandhu Bodhisattva. – An extract of the Dharma Teachings on the Commentary of the Shastra of Attaining a rebirth.’ by Dharma Master Shi Jing Zong

昙鸾大师一开篇就引用龙树菩萨的《十住毗婆沙论》，主要是“易行”和“佛力”。

“易”就是标准，不容易就不是净土法门；

容易的原理在哪里？

就是“佛力”。

以这两点作为一个基本的标准，

来判释天亲菩萨的《往生论》。 ——净宗法师摘自《往生论注》讲记

A comment by oridharma:

Nagarjuna Bodhisattva has written the Chapter on the easy practice. He is a Bodhisattva and he knows the important to rely on the strength of the Buddha. This is the wisdom of a Bodhisattva. The poor mundane men think they are better than a Bodhisattva. That is why they want to practice something more difficult, the difficult path. This is not wrong. The problem is they do not really see through their potential, whether they have the abilities or not. In this Dharma ending age, most people are blunt rooted in in potential. We are not the sharp and wise ones. Most grateful to Namo Amitabha Buddha.

龙树菩萨的著作易行品告诉我们承佛慈力的重要。这是菩萨的智慧。可怜的凡夫认为自己比菩萨更有能力修难行道。这并没有错。问题是他们没有看清自己的根基和能力。在此末法时代，多数人都是钝根，都不是利根。感恩南无阿弥陀佛

‘When the mind is pure, the land is pure.’ These words are often discussed. Actually, we do not have the qualification to talk about this. Take a look at your mind. Is it pure or impure? As your mind is impure, your surrounding is impure. What to do then? We cannot do anything. In the evil world of five turbidity which is filled with the turbidity of views, the turbidity of afflictions, where to get a pure mind? A Bodhisattva can talk about this. The Bodhisattvas like Dharmakara Bodhisattva, Earth Store Bodhisattva are qualified to talk about this.

What can a mundane man talk? For the mundane men, they should learn the other way, that is ‘When the Land is pure, the mind is pure.’

That is why we need to seek a rebirth in the Western Land, the World of Ultimate Bliss. The World of Ultimate Bliss is pure and indestructible. It cannot be defiled. It is the ‘accomplishment of the merits and virtues in nature.’ Living beings who are born there will naturally become pure. This is the meaning when the land is pure, the mind is pure.

Do not be mistaken over our identity, our position. There is no point to boast about it. The practitioners of the Sagely Path like to talk like that—Of course, it is not because whether you belong to the Sagely Path or the Pure Land Door. You have to see if you are a Bodhisattva who has certified to the Dharma Patience of No -birth. If you are a Bodhisattva at the stage of Dharma Patience of No-birth, ‘With a Pure Mind, the Land is Pure,’ you can start cultivating.

But if you are not a Bodhisattva at the Dharma Patience of No-birth, that you are a mundane man, your mind will surely be defiled by the dust and filth in the six paths.

So, if you desire to attain purity, first of all the ‘Land must be Pure.’ With the pure and adorned merits and virtues of Amitabha Buddha, our mind will surely dwell in purity.

In the Saha world ‘the mind of a mundane man is actually impure. Hence, the land is impure.’

An extract of the Dharma Teachings on the Commentary of the Shastra of Attaining a rebirth.’ by Dharma Master Shi Jing Zong

“心净国土净”这五个字经常被人拿来讲，其实我们是不够资格讲的。看看你的心净不净？你的心不净，所以你的国土不净，没办法的。五浊恶世，充满见浊、烦恼浊，心哪里有清净啊？菩萨可以讲这句话，法藏菩萨、观音菩萨、地藏菩萨都可以讲。

凡夫要怎么讲？凡夫是“国土净则心净”，倒过来说，

所以我们才要求生西方极乐世界。极乐世界的清净不可破坏、不可污染，是“性功德成就”，众生往生到那里自然就清净了，是国土净而心净。

身份不要搞错，定位不要定错，讲大话没用。

圣道门的人喜欢这样讲——但这里倒不在于圣道门还是净土门，在于你是不是无生法忍的菩萨。

如果是无生法忍的菩萨，“心净国土净”，就开始修吧；

如果不是无生法忍的菩萨，

是凡夫，就会心染六道尘垢。

如果要清净，首先要“国土净”，

以阿弥陀佛的清净庄严功德，让我们自心获得清净。

凡夫在娑婆世界，确实是“心不净则国土不净”。

——净宗法师《往生论注》讲记

A comment by oridharma:

According to Earth Store Sutra, ‘The arising of every thought is committing sins and karmas.’ On encountering people, matters and things, we will surely give rise to thoughts. If we do not recite Namo Amitabha Buddha, we are committing good karma, bad karma. We cannot leave transmigration. Most grateful to Namo Amitabha Buddha

地藏经云：‘起心动念，无不是罪, 无不是业’。我们面对人事物，都在起心动念，如果不念佛号，就是造善业，造恶业，不能出轮回。感恩南无阿弥陀佛

Buddha seed 佛种

This is because of the seed nature. They are the different type of seeds. For example, this is the seed for the pine tree. Can you see that it will become a big pine tree in future? Now you look down on this seed. But as it grows up, taller and taller, it becomes a big pine tree.

Look at these old ladies, old men, with all the wrinkles on their face. They do not look wise either. They cannot write any essay and they cannot even talk properly. No matter how you look at them, they do not look like the Buddha. They look at themselves and feel the same too. But when they keep on growing, they become the Bodhi Trees, become the Buddha. This is because of the seed.

Namo Amitabha Buddha is our Buddha seed. So, it is unnecessary to compare who is very well-versed, who is eloquent in speech, who can read and who can write books. These are not to be compared. After reading so much, writing so much, and they tell you Amitabha Buddha is the sun God. This is totally hopeless. People with such a nature cannot have faith in Amitabha Buddha’s Pure Land Dharma Door.

An extract of the Dharma Teachings on the Commentary of the Shastra of Attaining a rebirth.’ by Dharma Master Shi Jing Zong

这是种性问题，就是种不一样。比如一颗松树籽，你能看出它将来是一棵大松树吗？你现在看不起它，但是它长、长、长，就长成大松树了。

我们这些念佛的老太太、老公公，一看脸上皱巴巴的，

好像也没什么智慧，文章不会写，话也不会讲，

看着根本就不像佛，自己看看也不像；

但是长啊长，就会长成菩提树，就成了佛：

这就是种，

南无阿弥陀佛成为我们的佛种。

所以，不是比言辞、辩才，会读书、会写书，不比这些的。读那么多，写那么多，还说阿弥陀佛是太阳神，那就没办法了。这样的种性，他不能信阿弥陀佛的净土法门。 ——净宗法师摘自《往生论注》讲记

A comment by oridharma: Reciting Namo Amitabha Buddha with a simple, sincere and honest mind is the way to attain a rebirth, to open up our innate Buddha Nature. Most grateful to Namo Amitabha Buddha

以一颗真诚心，老实称念南无阿弥陀佛让我们成就往生，开发本具佛性之心。感恩南无阿弥陀佛

When we say ‘Immeasurable Lifespan’ it is using the Han’s pronunciation over here.

When we say ‘Namo Amitabha’ this is the proper pronunciation in the Western territory.

The six syllables Name reveals the man and dharma, which means ‘taking refuge in the Enlightened One of Immeasurable Lifespan.’

This means the man and dharma are revealed together.

The Buddha’s Name by itself carries the function of ‘man and dharma reveal together.’

As such, it is easy to benefit us. As such His Name far-surpasses the Buddhas in the ten directions.

“言‘无量寿’者，乃是此地汉音；言‘南无阿弥陀佛’者，又是西国正音”，

他的“人法并彰”来自六字名号，成为“归命无量寿觉”，是这样的“人法并彰”。名号本身就有“人法并彰”的功能，这样才使得我们容易得利益，也使得他的名号超胜十方诸佛。

After we have taken refuge in Amitabha Buddha, it is unnecessary to learn the 84 thousand Dharma Doors because the Name is the ‘revelation of man and dharma.’

The eighty-four thousand Dharma Doors are inclusive in the ‘man’- the enlightened one.

So, we only have to take refuge in Amitabha Buddha, recite His Name Amitabha Buddha.

Even if you do not know the 84 thousand Dharma Doors, that is not a problem.

There is no regret because ‘the man and the dharma’ are revealed in Him.

The dharma is the man and the man, the dharma.

An extract of the Dharma Teachings on the Commentary of the Shastra of Attaining a rebirth.’ by Dharma Master Shi Jing Zong

归命了阿弥陀佛，八万四千法门就不用学了，因为他“人法并彰”，八万四千法门都收摄在“人”的觉悟当中。所以，只要归命阿弥陀佛、称念阿弥陀佛，即使所有的八万四千法门你都不知道，也没有关系、没有遗憾，因为他是“人法并彰”，法成为人，人即是法。

——净宗法师摘自《往生论注》讲记

A comment by oridharma: As the Name of Namo Amitabha Buddha is the Buddha and Dharma,

once we arrive at the Pure Land of Ultimate Bliss, all the Dharma are revealed in our mind to accomplish Buddhahood. So, in this short lifespan in the Saha world, we should only concentrate on the recitation of Namo Amitabha Buddha Most grateful to Namo Amitabha Buddha

名号本身就有“人法并彰”的功能,当我们抵达极乐净土时，所有的法都在心中显现，成就佛道。所以在此短暂的娑婆世界，我们应该专一称佛名号。感恩南无阿弥陀佛