The Unconditional Rescue of Amitabha Buddha

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The unconditional rescue is also taught by the Buddha. On hearing this title, some people would comment: Why are you talking about the unconditional rescue?

You are right. This is taught by the Buddha. Using the modern language, it is known as the unconditional rescue.  Using the standard words of the Buddha it is known as ‘Great Kindness with no condition and Great Compassion of a shared body.’

‘without conditions’ means unconditional.’ ‘Conditional’ means ‘whether we have the affinities or not. If we have affinities, I will come to rescue you.’ ‘The Great Kindness without conditions is the unconditional kindness and compassion.

Why are we talking about ‘Great Kindness with no condition and Great Compassion of a shared body’?

‘a shared body’ means you are me and I am you. Of course, we mundane men cannot achieve this. But the Buddha is able to do this. Why does the Buddha behave in this way? This is because he has ultimately certified to the Buddha Nature which is the innate mind of all living beings. Dwelling in the Buddha Nature, there is no differentiation in you and I.

The sufferings in living beings are the sufferings of the Buddha.  When living beings are happy, the Buddha is happy. When living beings are afflicted, the Buddha is afflicted too. If living beings were to fall into the hell, the Buddha would feel very sorry for them. That is why this is known as ‘the Great Compassion comes forth as we are identical in body.’ All living beings are not separated from the Buddha as they shared the same body. There is no differentiation of being close or alienated, no differences in enmity or amity as they shared the same body. This is Great Compassion. In the Great Compassion of the shared body, we are saving ourselves. What kind of conditions will there be? There is simply no condition.

In the Contemplation Sutra, it is thus stated, ‘The Buddha’s Mind is the Great Kindness, Great Compassion. With the unconditional Kindness, he gathers in all living beings.’ We should understand the Buddha’s teaching properly and reveal the essence of the teaching properly. I hope those who listen to the Dharma understand the teaching properly and do not misinterpret it. If we are able to conduct ourselves in this way, there will be no obstructions.

We should genuinely have faith in the Buddha’s wisdom. As the Buddha has spoken about the Great Kindness with no condition, the Great Compassion of a shared body’ it means ‘the enemy and loved ones are equal.’

Even if he were to destroy the Buddha Dharma, or the man who has committed the five rebellious acts, who slander the Buddha Dharma, the kindness of the Buddha for him will still be the same.

Even if he has faith in the Buddha Dharma, that he is a pious and sincere Buddha disciple, the kindness of the Buddha will be the same for him. In the mind of the Buddha, everyone is equal.

This is a state which is too difficult for the living beings to understand. But we should genuinely have faith in the Unsurpassed Wisdom of all the Buddha.

As this is spoken by the Buddha, surely, there is a very deep and profound kindness and compassion in the Buddha, the existence of penetrative wisdom. So, we as the mundane men should not judge with our mundane emotions. This is an explanation of the title.

The Unconditional Rescue of Amitabha Buddha by Dharma Master Shi Jing Zong

无条件的救度也是佛的正说。这一点，有人会说“怎么会讲无条件救度？”对呀，佛是这样说的。我们现在的语言叫“无条件的救度”，佛的规范语言叫作“无缘大慈，同体大悲”。

“无缘”就是无条件；“有缘”就是“我跟你有没有缘分？有缘分我来救你”。“无缘大慈”就是无条件的慈悲。

为什么“无缘大慈，同体大悲”？

“同体”，你就是我，我就是你。当然，我们凡夫做不到，佛是做得到的。佛为什么这样？他已经彻证了众生本具的佛性，在佛性当中没有你和我的区别。

众生的苦难就是佛的苦难，众生欢喜，佛则欢喜；众生苦恼，佛则苦恼。众生如果堕入地狱，佛心中是不舍的，所以叫“同体大悲”。

一切众生，在佛身上是一体不隔的，

没有亲疏、怨亲的区别，

怨亲平等，同体大悲。

同体大悲，自己救自己，哪还有条件？

没有条件。

《观经》说：“佛心者，大慈悲是，以无缘慈，摄诸众生。”我们应该正面理解、正确表达，也希望听法的人正确理解，不要错误理解。这样的话，彼此就没有障碍。

我们要明信佛智，既然佛说“无缘大慈，同体大悲”“怨亲平等”，

即使是破坏佛法、五逆谤法的人，佛对他的悲心都是一样的；

即使是信仰佛法的人，作佛的虔诚弟子，佛的悲心也是一样的：在佛的心中都是平等的。

这样的境界，虽然众生很难理解，但我们应当明信诸佛的无上智慧。

佛既然这样说，一定有他深刻的慈悲、深刻的智慧存在，所以，不以我们凡情来考虑。

这是解题。

——净宗法师

摘自《无条件的救度》

A comment by oridharma：

Let’s take the example of a gold smith who is able to mould the gold into all kinds of shapes, a god, a man, a hell being, an animal, insects and others. But they are still made of gold.  The gold smith is our mind, the gold is the Buddha Nature. That is why when we recite Namo Amitabha Buddha, we are mould into Buddhas, relying on the Buddha’s Power. Most grateful to Namo Amitabha Buddha

比如金匠师可以把金融化，打成各种形状，天人，人， 地狱众生，野兽，昆虫等等。他们本体还是金。金匠师即是我们的心。金即是我们的佛性。 所以念佛一定成佛。乘佛慈力故。感恩南无阿弥陀佛

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Speaking boldly on the Unconditional Rescue无条件的救度大胆说

Some people harbour doubts about this title. They commented, ‘Oh? Why did you publish such a book? Why is it known as the unconditional rescue?’ May be this title is a great hit back on them. It should be milder as people may misunderstand it. Since it is an unconditional rescue, should we go ahead with the practice of wholesome deeds, to accrue merits and virtues? Do we still need to do the good deeds? Some people are worried about the misinterpretation of this title which might lead to deviant concept. As such they dare not talk about the ‘unconditional rescue.’

In fact, it is unnecessary to worry about it. Why do I say so?

Firstly, when we talk like this, we do not aim at encouraging people to commit evils. In fact, we want to reveal the kindness and compassion of Amitabha Buddha. So, we should understand the teaching properly. For example, what is the aim for us to build a bridge? It is used for transportation. I have heard about in Nanking, the great bridge of Changjiang, every year there are people who commit suicide by jumping down from the bridge. Of course, the aim for building the bridge is not for them to jump down into the river to commit suicide.  So, you say, ‘Don’t build the bridge. What to do if people were to jump down?’ That is his problem. This is not the mindset of the builder. This is not his intention. So, we cannot simply stop building bridges just in case some people might jump down.

Secondly, there are people who harbour the deviant views. But the proportion is very small. Maybe one or two out of hundreds of millions people. Just because of this one or two people, we teach this Dharma Door of great benefits in an ambiguous and blurr manner. This is not beneficial. We cannot deny words may sometimes be beneficial and sometimes unbeneficial. When we talk about ‘the unconditional rescue’, people misinterpret it will not be benefitted. But, on the whole, most people can be benefitted as they harbour proper thoughts and interpretation. So, we will teach this way.

Thirdly, are there people who think this negative way, we are only guessing. We are unsure. But there is one surety, that if we truly explain and present the Unconditional rescue of the Buddha in the best way, we are sure many people will be benefitted. They will be able to survive in a desperate situation. They will surely obtain the benefits of the Dharma. So, we choose to take this surety in the choice of certainty or uncertainty.

Fourthly, if a man harbour such deviant views, you cannot stop him from committing foulness. As it is said, ‘When the snake drinks the water, it is transformed into poisons. When the cows drink the water, it becomes the milk.’ We cannot stop him from this deviant views. This is his personal problem. For instance, if a man has the tendency to commit suicide, though you do not build the bridge, he will still jump down from the flats. If the flats are not built, he will still hit himself at the ground. Do not tell me we have to destroy the great earth? He still can use the rope. Do you mean we should not make ropes?  As he has the tendency to commit suicide, no matter what you do, you cannot stop him.  Of course if there is such a man , what should we do? We should still try to stop him, giving him special guidance. ‘You must not harbour such deviant views. Even though Amitabha Buddha saves us without any conditions, we must still abide by the rules of mankind. Once you are touched by  the kindness and compassion of the Buddha, you will surely bring forth the mind to repay the kindness of the Buddha, naturally.’ This is my brief explanation on the title.

The Unconditional Rescue of Amitabha Buddha by Dharma Master Shi Jing Zong

也有人质疑这个题目：“啊？怎么出这本书？怎么叫《无条件的救度》？”可能觉得这个题目太冲击了，需要遮掩一点，因为怕人误解，既然是无条件的救度，那还要不要行善积德？还要不要做好事？怕有人住于邪见，所以就不敢讲“无条件的救度”。

这种担心是不必要的。为什么呢？

第一，我们讲话的目的不是鼓励一个人为非作歹，而是彰显弥陀的慈悲。所以，要顺正确的方向来理解。比如我们建一座桥，目的是什么？是通车用的。据说南京长江大桥每年都有人从桥上跳下去，但是建桥的目的不是给他跳江自杀的。“不能建桥，万一有人跳江怎么办？”那是他的问题，不是建设者的本心、本怀。所以，不能因为有人可能会跳江，干脆所有的桥都别建了。

第二，住于邪见的人不能说绝对一个也没有，但即使有，比例也非常小，也可能亿万人当中有那么一两个。不能因为这一两个人，就把绝大多数人得大利益的法门说得模棱两可、含含糊糊，那我们就不合算了。语言的表达往往有利有弊，说“无条件救度”，或许有人持错误的见解，可能就有弊端；但还是应该考虑大面，就是在利多弊少的情况下，为了绝大多数正常思维、正确理解的人得到利益，我们还要这样说。

第三，有没有人这样去想，是我们猜的，不确定；但是有一点能确定，

如果我们把无条件救度彰显得非常到位，

那么肯定有很多人绝处逢生，

肯定能得到法的利益。

所以，在肯定和不定之间选择，我们当然选择肯定。

第四，如果他抱这样的邪见，你怎么挡都挡不住。所谓“蛇饮水成毒，牛饮水成乳”，你难以遮止他的邪见，这是他个人的问题。比如一个人有自杀倾向，你不建桥，他会跳楼；你不建楼，他去撞地，你还能把大地搞没了吗？他还会用绳子，连绳子也不要了吗？他有自杀倾向，你怎么挡都挡不住。当然，如果有这样的人，我们该怎么办？我们要遮止他，对他作个别交代，“你不可这样抱持邪见，阿弥陀佛虽然无条件救度，但是我们仍然要行守人伦规范；被佛的慈悲感动之后，你内心自然会有报恩的心理”，对这个题目，稍微作这样的说明。

——净宗法师

摘自《无条件的救度》

A comment by oridharma: Are you a snake or a cow? Some recite Namo Amitabha Buddha and attain a rebirth, to accomplish Buddhahood. These are the cows which drink the water to produce the milk. Some recite Namo Amitabha Buddha and become crazy, some even commit suicide! These are the poisonous snakes. So, we must be alert. We recite Namo Amitabha Buddha only to seek to leave the triple realm, to be born in the Pure Land of Ultimate Bliss. Please do not go astray. Most grateful to Namo Amitabha Buddha

你是蛇还是牛？有些人称念佛名往生净土，成就佛道，这是牛把水喝了变成牛奶。有些人称念佛号变疯子，或者自杀了! 这些都是毒蛇！ 我们要谨慎。我们称念佛名为了离开三界，为了往生极乐净土。请不要走错路！感恩南无阿弥陀佛

Part 2 The Unconditional rescue of Amitabha Buddha

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The teaching on the attainment of a rebirth in the lowest position of the inferior grade is very important as it is the main factor in our individual attainment of a rebirth, the accomplishment of Buddhahood by Amitabha Buddha and the establishment of the Pure Land Sect.

This Sutra passage has a great influence over our individual attainment of a rebirth, and also the attainment of Buddhahood by Amitabha Buddha. Here are the three descriptions to put forward the idea.

Firstly, it is the touchstone on the rescue of Amitabha Buddha

Secondly, it is the spiritual needle which stabilizes the oceans, ascertaining the attainment of a rebirth for all living beings.

Thirdly, it is the fundamental cornerstone in the establishment of the principles of the Pure Land Sect

If the Pure Land Sect is a big building, a hall, the Sutra passage on the lowest position in the inferior grade is the fundamental cornerstone as it is the most important teaching.

Firstly, why do I say it is the touchstone for the accomplishment of Buddhahood by Amitabha Buddha? Amitabha Buddha has accomplished Buddhahood to rescue living beings in the ten directions. Then, how do we measure his power in rescuing living beings? What is the limitation? What is the scope of rescue? We can measure from the attainment of rebirth in the lowest position of the inferior grade. There is no other way to measure this. From the teaching on the lowest position in the inferior grade, we can see the love of Amitabha Buddha is limitless, inexhaustible. The power of his Vows is limitless. So, it is the touchstone to witness the accomplishment of Buddhahood by Amitabha Buddha.

Secondly, why do I say the attainment of rebirth of living beings is the spiritual needle to stabilize the oceanic force? Do you know what is the spiritual needle which is able to stabilize the oceans?

When I was small, I have read the story on Sun Wu Kong who had created a havoc in the heavenly palace. How did he turn the heavenly palace upside down?  When he arrived at the dwelling of the King of Sea Dragon, he asked for a precious treasure. The King of Sea Dragons said, ‘You can take anything you like.’ He looked around and saw a great golden rod which emitted the golden shine. He said, ‘The King of Dragons, I want to take this rod. Others I do not want.’ ‘Oh, no, you cannot take this. This is the spiritual needle which could stabilize the oceans!’

What does this mean? When this needle is placed in the great ocean, the ocean will be calm, without the gigantic waves. The seas are calm with gentle breeze. There is no disaster. But as Sun Wu Kong has seen it, he will take it even if you try to stop him. This naughty monkey transformed it into a small needle, tucked it into his ear and left. From then onwards, the oceans are no longer calm.

Here the great ocean refers to the karmic seas of births and deaths for every one of us. Do we have the karmic seas of births and deaths? How about the waves in this karmic sea of births and deaths? How great is the waves? The waves are very big. As it is described, ‘Throughout the long kalpas, we are sunken in the oceans constantly, transmigrating continually.’ We are buried in the karmic seas of births and deaths. But if we place the Sutra Passage on the lowest position of the inferior grade in the karmic seas of births and deaths, the oceans will calm down. This is known as the ‘spiritual needle which could stabilize the oceans.’ Without this Sutra passage, our mind will be uneasy as we are unsure whether we can or cannot attain a rebirth. We are unsure. But if we can understand this passage, our mind will naturally calm down. The seas of afflictions of births and deaths, the seas of karmic hindrances of births and deaths are calm down. So, is this Sutra passage very important? Yes, it is very important.

下品下生对个人往生、阿弥陀佛成佛、净土宗建设至关重要

这段经文不仅对我们个人的往生非常重要，而且对阿弥陀佛的成佛也是至关重要的。

用三句话来说明：

第一，它是弥陀救度的试金石；   

第二，它是众生往生的定海神针；   

第三，它是净土宗教理建设的根本基石。

净土宗如果是一座大厦、一座殿堂，《观经》下品下生这段经文就是根本的基石，非常重要。

 第一，为什么说是阿弥陀佛成佛的试金石呢？阿弥陀佛成佛了，要救度十方众生，那么，用什么来测试他救度众生的力量到底如何、边限到底如何、范围到底如何？下品下生就能试得出来，别的还试不出来。下品下生能显示阿弥陀佛的爱心是无穷无尽的，愿力是没有边限的，所以是弥陀成佛的试金石。

第二，为什么说是我们众生往生的定海神针呢？定海神针大家知道吗？

我小时候看《孙悟空大闹天宫》，他怎么闹天宫呢？他到了海龙王那里，向海龙王要宝贝，海龙王说：“你随便拿。”他转来转去，看到有根大柱子金光灿灿的，他说：“龙王，我别的不要，就要这根柱子。”“那不行啊，这是我的定海神针哪！”

什么意思呢？这根针放在大海中，大海就波澜不惊、风平浪静，就不会有灾难。但是孙悟空看中了，不给他也要，这个泼猴一下把它变成一根小针，塞进耳朵带走了，从此大海就不平静了。

这里的大海，就代表我们每个人的生死业海。我们有没有生死业海啊？我们生死业海的风浪大不大？非常大，所谓“旷劫以来，常没常流转”，我们都埋在生死业海中。如果把下品下生经文往这个生死业海里一放，大海就平静了，这叫“定海神针”。如果没有这段经文，我们的心会动荡，我们到底能不能往生？我们没有底气。如果这段经文了解之后，我们的心就平静了，我们心中生死烦恼、生死业障的大海就会平复。这段经文重要不重要？特别重要。

（第三，……）待续

——净宗法师《无条件的救度》

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Thirdly, why do I say it is the fundamental cornerstone in the establishment of the Pure Land Sect? Of course, the Pure Land Sect is established based on the eighteenth Vow. But, how deep should the core foundation of the 18th Vow be hit into the earth for the establishment?

For example, if we want to build a high-rise building, three metres of the core foundation is considered too shallow. Even six metres are also not deep enough. It is also not enough if it goes down nine metres. We would hit down until the bottom. For the two -storey building, we dig down to the sand and earth layer until we reach the hard soil layer. If we want to build high rising tower, it is not enough if the foundation only reaches the hard soil layer. It needs to hit further down. It is still not deep enough if you reach the sandy rock layer. You should hit down further until you reach the rock layer. The foundation will be stable then. Reinforced concrete should hit down from here and the tower will be stable.

If you want the house to withstand the magnitude 8 earthquake or magnitude 9 earthquake, you should build the foundation at the rock layer. If the foundation is at the sandy earth layer, hard earth layer or sandy rock layer. Will the building be stable? No, it will not be.

If the high rising tower of the Principles of the Pure Land Sect is based on the superficial attainment of the top position in the Superior grade, there is no way to establish the Pure Land Sect.

If we take the thirteen Samadhi Contemplation as the foundation, we cannot establish the Pure Land Sect as it is on the surface.

If we take the Arahant as the foundation, there will be no Pure Land Sect. They are Arahants who are liberated from births and deaths.

So, to build up the Pure Land Sect, how deep should the foundation be built? It should hit to the stage with people who have committed the five rebellious acts, who have slandered the Dharma. If the Buddha is able to rescue those who have committed the five rebellious acts, who have slandered the Dharma, the foundation of the Pure Land Sect is very solid and stable. It means that all men can be saved.

So, this Sutra passage is the cornerstone in the establishment of the Pure Land Sect as a whole. This is the rock layer.

If the foundation is not at this layer, it means that you do not understand Pure Land Sect. If you learn the Dharma, learn the three Pure Land Sutras, but you do not thoroughly recognize the teaching on the lowest position in the inferior grade, that you cannot see its importance, you simply do not know what the Pure Land Sect is.

It is like building a house. You build it on the soft soil. With a slight vibration, the whole house just topples down. Many people study the Sutra, they only look at the top position of the Superior Grade, searching for a few sentences to see if they are qualified to be there. This type of learning is totally out.

So, if you cannot understand the lowest position of the inferior grade, your faith cannot be established.

If you set your position at the lowest position of the inferior grade, then it is confirmed as this is the spiritual needle that stabilizes the ocean. Once it is fixed, it is immovable. There will be no retreat as your spiritual needle could stabilize the ocean.

You should hold on to this spiritual needle tightly. You should understand this.

Of course, we are not Sun Wu Kong, not Amitabha Buddha, nor the Sea Dragon King.

It is unnecessary to fight for it as Amitabha Buddha has distributed to every one of us the six syllables Name. This six syllables Name is based on the lowest position of the inferior grade. So, this Sutra passage is especially important.

Once, a man asked, ‘Great Master Shandao has written the book to establish the Pure Land Sect. Why did he explain the Contemplation Sutra? Why did not he explain the Sutra of Immeasurable Lifespan? There are forty -eight Vows in the Sutra of Immeasurable Lifespan. This should be the root core of the Pure Land Sect. Of course, the former people have also given all kinds of answers. Just now when I was reading the lowest position of the Inferior grade, that reminds me there is the lowest position of the Inferior grade in the Contemplation Sutra.

(to be continued)

Dharma Master Shi Jing Zong’s teaching on the Unconditional Rescue of Amitabha Buddha

第三，怎么说是我们净土宗建立的根本基石呢？净土宗当然是依第十八愿建立的，但是，第十八愿的根基要打到什么地方？

譬如说要建很高的楼，三米的根基太浅，六米的也不够深，九米的还不够，一直要打到底。如果建两层小楼，从表面砂土层打，打到硬土层。如果建高楼大厦，硬土层还是不够的，要继续往下打，打到砂岩层还不够，再往下打，一直打到岩石层，这就稳定了。钢筋水泥就从这里打下去，盖的楼就稳定。

抗八级地震、九级地震，那一定要打到岩石层。如果打在砂土层、硬土层、砂岩层，这栋楼能稳定吗？就不稳定。

净土宗教理的这栋大厦，如果是以上品上生这样的浮表土为基础，那我们净土宗就立不起来。

如果以十三定观为基础，那更立不起来，更在表面上。

如果以阿罗汉为基础，那就没有净土宗了，他自己都成阿罗汉了，都解脱生死了。

所以，净土宗是往下打根基，一定要打到什么地方？打到五逆谤法的人。如果五逆谤法的人也能得救，净土宗就很牢靠，所有的人都可以得救了。

所以，这段经文就是整个净土宗建立的基石，就是岩石层。

如果不到这个层面，可以讲你不了解净土宗。学法，学净土三部经，对下品下生没有深切的认识，看不到它的重要性，那你根本就不知道什么叫净土宗。

就像建房子一样，你建在软土上，稍微一动荡，马上就塌了。很多人看经，眼睛总是盯着上品上生使劲看，在里面找一两句，看看自己能不能配得上，这样到后来都是一场空。

所以，如果不了解下品下生，信心就没法建立。

如果现在就把自己定位，定在下品下生，决定了，定海神针，定了！

定了就绝对不会动摇，绝对不会退转，因为这是你的定海神针。

这根神针一定要拿住，一定要了解。

当然，我们不是孙悟空，阿弥陀佛也不是海龙王，

我们不要抢，阿弥陀佛直接发给我们每个人，就是一句六字名号，这句六字名号是站在下品下生的立场上。

所以，这段经文特别重要。

曾经有人问，善导大师著书建立净土宗，他为什么解释《观经》，而不解释《无量寿经》呢？《无量寿经》有四十八愿，这是净土宗的立宗根本啊。

当然，前人也曾作种种回答。我刚才读下品下生的时候想到，就是因为《观经》有下品下生。

（待续）

——净宗法师《无条件的救度》

A comment by oridharma:

If an Amitabha reciter thinks so high of himself in cultivation, he would be unable to give himself up to Amitabha Buddha. He recites Namo Amitabha Buddha to create an affinity with the Buddha only. In this life, his attainment of a rebirth is uncertain. This is truly a waste of life. Most grateful to Namo Amitabha Buddha

如果念佛人把自己看得很高，很会修行，他是没法把自己交给阿弥陀佛的。他只能随缘念念佛，结了个缘。今生还是往生不定。太可惜了。感恩南无阿弥陀佛

5

Contemplation Sutra is a very special Sutra. Firstly, Sakyamuni Buddha has talked about the thirteen Samadhi contemplation which is followed by the three blessings, the lowest position of Inferior grade is discussed. Finally, at the end, The Buddha told Ananda, ‘You should keep my words in mind. You must remember these words, that is you should uphold the Name of the Immeasurable Lifespan Buddha.’

He has passed the Buddha’s Name to Ananda and the teaching comes to an end.

《观经》是一部非常特殊的经典。释迦牟尼佛先讲十三定观，然后讲三福，讲到下品下生，最后结尾的时候：

佛告阿难：“汝好持是语，持是语者，即是持无量寿佛名。”

把名号交代给阿难，就结束了。

Great Master Shandao explained the Sutra as he wants to build this mansion of the Pure Land Sect. From the analogies which I have mentioned earlier, the thirteen Samadhi Contemplations resemble the top soil at the surface. Great Master wants to build the structure, the principles of the Pure Land Sect. Firstly, he must pass by the top soil and earth on the surface, which are the thirteen Samadhi Contemplation. After that he must dig down further, teaching the three blessings and mixed wholesomeness which resemble the hard earth or the sandy rock layer. Then, he will dig in further until the teachings of the three positions of the Inferior Grade. The teachings have reached the rock layer. In the three rebirths of the Inferior grade, they are living beings who have committed evils. The Pure Land Sect takes living beings who have committed evils as the lowest layer of all living beings. 

In the Flower Adornment Sutra, it is thus stated, ‘All living beings are the roots of the tree while the Buddhas and Bodhisattvas are the flowers, the fruits.                 

善导大师解释经典，是要建立净土宗这座大厦。以刚才的譬喻来说，十三定观就像是表层的土壤，善导大师要建立净土宗教理的框架，首先要穿过十三定观表层的土壤；接下来再往下穿，三福散善就如同下面的硬土或砂石层；这样继续穿，到下品三生，就已经到岩石层了。下品三生都是造恶众生，净土宗是以造恶众生作为一切众生的最底层。

《华严经》说：

 一切众生而为树根，诸佛菩萨而为华果。

If we take a tree as an analogy, living beings are the roots, the wisdom of all the Buddhas and Bodhisattvas resembles the flowers, the fruits. The Proper Enlightenment of the Buddha belongs to living beings.

如果以树来比喻，众生是根，诸佛菩萨的智慧就像花果，佛的正觉是属于众生的。

Among these living beings, the supreme roots with sharp wisdom can cultivate diligently. They are the layer of top soil. At the top position of the Inferior Grade, they are already at the top layer of rock layer. These are followed by the middle position of the Inferior Grade until the lowest position of the Inferior Grade. If living such like these can attain liberation, the mansion of the Pure Land Sect is very stable and solid.

在这些众生当中，上根利智、能精进修行的，这是表土层；到下品上生，就已经到了岩石层的表层；接下来再经过下品中生，一直到下品下生，如果这样的众生都能解脱，净土宗这座大厦就非常稳固。

In the ‘Verses of Praise on the Dharma Work’, Great Master Shandao has thus said, ‘By relying on the strength of the Buddha’s Vows, livings beings who have committed the five rebellious acts and the ten evils will have their sins put into extinction to attain a rebirth. The Icchantika who have slandered the Dharma can also attain a rebirth if they have a change of mind to recite Namo Amitabha Buddha.’

善导大师在《法事赞》里说：

以佛愿力，五逆之与十恶，罪灭得生；谤法阐提，回心皆往。

So, living beings who have committed the five rebellious acts, the ten evils, who slander the Dharma, the Icchantika are the fundamental cornerstone to establish the Pure Land Sect. If living beings such like these can also be liberated, can also be rescued, even at the very last minute before they pass away, that they manage to attain liberation, to accomplish Buddhahood, we can say the Pure Land Sect is truly extensive and limitless. This is an inspiration.

The unconditional rescue of Amitabha Buddha by Dharma Master Shi Jing Zong

就是直接以五逆、十恶、谤法、阐提这样的众生作为净土宗建立的根本基石。如果这样的众生都可以解脱，都可以得救，而且是临终短暂时间之内就能解脱成佛，那么净土宗真可谓广大无边。

这是一个启发。

——净宗法师《无条件的救度》

A comment by oridharma: The thirteen Samadhi Contemplation, the three blessings are the blessings of the triple realm. Only the recitation of Namo Amitabha Buddha is the causes and conditions of reaping abundant good roots, blessings, virtues to enter the realm of Ultimate Bliss. Most grateful to Namo Amitabha Buddha.

十三定观, 三福是三界的福报，而称念南无阿弥陀佛是往生极乐界的善根，福德因缘,感恩南无阿弥陀佛

6

6

Below, we will explain the Sutra passage. Everyone opens the teaching notes.

Or there are living beings who have committed the unwholesome karma, the five rebellious acts, the ten evils and all kinds of bad deeds.

Because of the evil karma, such a deluded man will fall into the evil paths for many kalpas to undergo unending sufferings.’

‘But at his death bed, such a deluded man encounters a good knowing adviser who consoles him in many ways,

Who speaks the wonderful dharma for him,

Who teaches him to recite the Buddha’s Name.

The man is overcome by great afflictions and he is unable to be mindful of the Buddha.

The good friend tells him, “If you are unable to be mindful of the Buddha, you should recite Immeasurable Lifespan Buddha.

You should recite sincerely, in a continual voice of ten recitations, calling on Namo Amitabha Buddha.’

‘As he calls on the Buddha’s Name, in every recitation, 8 billion kalpas of sinful birth and death are eradicated.’

At the instant of passing away he sees a golden lotus that resembles the sun wheel appears before him.

In the span of one thought he attains a rebirth in the World of Ultimate Bliss.

6下面我们来消释经文，请大家打开讲义，

或有众生，作不善业，五逆十恶，具诸不善。

如此愚人，以恶业故，应堕恶道，经历多劫，受苦无穷。

遇善知识，种种安慰，为说妙法，教令念佛。彼人苦逼，不遑念佛。

善友告言：“汝若不能念彼佛者，应称无量寿佛。”如是至心，令声不绝，具足十念，称南无阿弥陀佛。

称佛名故，于念念中，除八十亿劫生死之罪。命终之时，见金莲华，犹如日轮，住其人前；如一念顷，即得往生极乐世界。

There are 150 words in this Sutra passage. It is not too long. Let us study them together.

‘or there are living beings’- this sentence is the explanation of the 18^th Vow, ‘Living beings in the ten directions’. As the ‘living beings in the ten directions’ is very expansive in scope, this is a general concept. Here, we have listed a type of people from the living in the ten directions. ‘or’ or there is such a type of people. In the Contemplation Sutra, the highest position of the inferior grade, the medium position of the inferior grade, the lowest position of the inferior grade, every passage starts with these words, ‘or there are living beings.’ It is not necessary that every man is like that. But there is a type of people such like that. So, in the living beings of the ten directions, this type of people is listed out especially to explain their situation.

‘living beings’—In the Buddha Sutras, they are known as the ten dharma realms or the Dharma realms of Four Sages and Six mundane. The Four Sages refer to the Buddha, the Bodhisattva, the Conditional Enlightened One, the Sravaka. But mostly  we do not call the Buddha’ the living beings. But some also say they are the living beings. As it is said, ‘Living beings are not living beings.’ This is the meaning of No-birth, the ultimate meaning. ‘Six mundane’ refers to the living beings on the six paths. They are known as the ten Dharma Realm. Here ‘living beings’ do not refer to the Dharma Realm of the Four Sages. They refer to the mundane men. Among the mundane men, some are good men while some are bad men. Here, we do not refer to living beings who are good and virtuous. We are talking about living beings who are committing evils. Some commit small evils while others commit big evils. Here, the living beings do not refer to those who commit small evils. They are the ones who have committed great evils. They are the very evil living beings.

‘They have committed the unwholesome karma,’-They have committed unwholesome karma. This means that they are committing evils. What are the unwholesome karmas?

‘the five rebellious acts, the ten evils’- Among the unwholesome karmas, these two gravely sinful karma are listed—the five rebellious acts and the ten evils.

The five rebellious acts are five types of acute sinful evils. What are they?

‘Killing one’s father’ ‘Killing one’s mother’ Saying out these words make us feel so cold and terrible. We can say he is born with a human form but he is not a human. He does not possess the basic conscience of a man.

Among all the offences, the offence of killing is most severe. On the earth, life is the most precious. All the things such as the petroleum, mineral mines are meaningless without life. The most precious thing on earth is life.

Every living being treasures their life as priority. On encountering a danger, we can renounce everything, abandon all the money to protect our life.

So, the gravest sin is killing.

Among all forms of killing, the gravest sin is killing men. Among the killing of men, the gravest sin is killing the man who is kind to us. In the most extreme case, they kill their own father and mother who gives them life, who nurtures and bring them up, who have bestowed upon them the greatest virtue of kindness. In the Buddha Sutra, it is thus stated, ‘The kindness of parents is the heaviest. Even if we were to carry our father on the left shoulder, our mother on the right shoulder, who eat, drink, and urinate on our shoulders, that we make offerings to our parents throughout our life, we are still unable to repay the kindness of our parents. Their kindness is as heavy as the mountain. Now, we do not repay their kindness. Instead, we kill them. This is known as being ‘rebellious’ which means not in accord with the human nature. Such acts are totally opposite to the basic principles of human relations.

‘Killing the Arahant’—Arahants are Sages who have far-surpassed the mundane lots. Their virtues are as high and lofty as the sun and moon. They are the greatest fields of blessings for living beings. But now there are people who are rebellious towards these Sages.

‘Causing the Buddha’s body to bleed.’ They even want to harm the Buddha. Such a sin is most acute. Of course, no one can harm or kill the Buddha. At this point, we are talking about Devadatta who wants to harm the Buddha, injuring the small toe of the Buddha until it is bleeding. This is known as ‘causing the Buddha’s body to bleed.’

‘Destroying the harmony of the Sangha.’ The Sangha gem is the sailing ship in the worldly realm. They are the representatives of the Buddha, the transmitters of the Dharma. After the Buddha has revealed the still extinction, the Dharma cannot speak by itself. It is the whole duty for the Sangha to uphold it, to pass it down. But he destroys the harmony of the Sangha. The Sangha community goes apart. The eyes of man and devas are put into extinction.

These five types of offences are gravest. So, these are the five rebellious acts.

‘The unconditional rescue of Amitabha Buddha’ by Dharma Master Shi Jing Zong

这段经文总共一百五十个字，不多。我来跟大家共同学习一下。

“或有众生”，这一句是解释第十八愿的“十方众生”，因为“十方众生”非常广阔，是总括性的概念，这里是从十方众生当中举出一类人。“或”，或者有这么一类。《观经》下品上生、下品中生、下品下生的每一段开头都说“或有众生”。并不是所有人都这样，但是有一类是这样的，所以在十方众生当中特别挑出一类来说明。

“众生”，佛经中称为“十法界”，即四圣六凡法界。“四圣”就是佛、菩萨、缘觉、声闻。但是“佛”一般不说是众生；也有说为众生的，“众生者，即非众生”，那是无生的意思，是究竟的意义。“六凡”就是六道众生。这叫十法界。

这里的“众生”，当然不是四圣法界，而是凡夫；凡夫当中有善人，有恶人，这里的众生不是贤善之辈，而是造恶众生；造恶有小恶，有大恶，这里的众生不是小恶众生，是大恶众生，而且是极恶众生。

“作不善业”，他作的业是不善的，那当然就是作恶了。

哪些不善业呢？

“五逆十恶”，在所有不善业中举出两条罪大恶极的罪业——五逆、十恶。

“五逆”就是五种极端的罪恶。哪五种？

“杀父”“杀母”，这两个词都不好意思说出来，说了心里都非常寒冷。可以说他是人无人形，不具备人基本的天良。

一切罪当中，杀生罪最重。地球上最宝贵的是生命，石油、矿藏等所有一切，如果我们没有命了，那跟我们都没有关系，所以最宝贵的是生命。

不管什么众生，都以保命为第一。如果遇到生命危险，其他什么都可以舍弃，钱财都可以舍，但是命要保下来。

所以，最大的罪就是杀生。杀生当中，最大的罪是杀人。杀人当中，最大的罪是杀对自己有恩义的人，这当中最极端的就是杀父、杀母。父母生养我们，对我们的恩德极大。佛经中说，父母恩重，假使左肩担父，右肩担母，吃喝拉撒都在自己肩膀上，一辈子供养父母，到死都不足以报答。这么恩重如山，不仅不知道报恩尽孝，反而去杀害，这叫“逆罪”。“逆”就是不顺，和人性、和基本人伦完全相反。

“杀阿罗汉”，阿罗汉超凡入圣，德高日月，能够为众生作大福田，但是有人起谋逆之心。

“出佛身血”，连佛都要谋害，这都是不得了的大罪。佛当然是没有人能够杀害的，这一点讲的是提婆达多，他要谋害佛，让佛的小脚趾流了血，这叫“出佛身血”。

“破和合僧”，僧宝是世间航船，是佛的代表、法的传人。佛灭度之后，法自己不会说话，完全靠僧来传持；但是他破坏和合僧，让教团分裂，灭人天眼目。

这五种罪过特别大，这是五逆。

——净宗法师《无条件的救度》