‘Far-surpassing the paths of the triple realm’ means far-surpassing the causes and effects in the triple realm.
This means to break down the causes and effects in the triple realm.
Why can the causes and effects be broken down?
This is because the six syllables name is the Vajra.
Vajra cannot be broken down by any other elements.
It is firm, solid and indestructible.
But it is able to break down everything.
Vajra is very bright and sharp with penetrating bright illumination.
Isn’t this six -syllables Name the Vajra?
As it is described in the verses, ‘The sharp sword is the Name Namo Amitabha Buddha’. What are the other things which can be sharper than this?
All the dharmas come forth from the proper body. All the dharmas are of the genuine appearance. All the dharmas dwell in equality.
Equality is the proper body of all dharmas.
So, it can destroy everything.
‘The six paths’ means the six types of causes and effects.
Once we have committed the karma, we will be born from the womb. We are either born as man, or born in the three evil paths, or born in the heaven…
So, ‘the six paths’ reveals the relationship of six types of causes and effects.
‘Far-surpassing the paths of the triple realm’ means to be more supreme than the six paths.
Amitabha recitation is known as the easy path.
The easy path means the relation of cause and effect which can easily be accomplished.
Reciting the Buddha’s Name is the cause while the accomplishment of Buddhahood is the effect—This is also cause and effect.
Do not be mistaken, saying that there is no cause and effect in Amitabha recitation.
Amitabha recitation is the greatest cause and effect. Reciting Namo Amitabha Buddha to accomplish Buddhahood is the genuine cause and effect.
It is not the fake, confused cause and effect of transmigration.
Reciting the Buddha’s Name is the cause which enables us to accomplish the fruit of Buddhahood.
This is known as the ‘Easy Path.’
The ‘Path’ is the planting of the cause to arrive at the fruition. The fruit is reaped as the cause is planted.’
How about the difficult path? In the difficult path, you have to be certified to the genuine mark of all dharmas. This is very difficult. But if you can arrive at the certification of genuine mark, you can also arrive at the Nirvana realm.
‘People with no obstruction from the ten directions follow the one path to leave births and deaths.’ What kind of ‘path’ is this?
‘They follow the same path in Amitabha recitation as there is no other path.’ There is no other road. There is only this one road. There is no other cause and effect. There is only this one cause and effect—that Amitabha recitation is the cause and the accomplishment of Buddhahood is the effect. This is the meaning of ‘they follow the same path in Amitabha recitation as there is no other path.’
We are all of the same path.
We are the people on the same road.
The word ‘path’ is so very good.
The Commentary on the Shastra of Attaining a Rebirth By Dharma Master Shi Jing Zong
Facing the people in this era, we tell them about words are general but different in meanings, they simply cannot understand. So, we have to tell them words are different, meanings are different. For example, we often talk about the exclusive recitation of the Buddha of Immeasurable Lifespan, we should stress on the word, ‘exclusive’. The present people simply round up the meanings in hazard. So, if we do not explain very clearly, they will not be able to understand. He will say, ‘You see, in the Sutra we are told of the ‘Buddhas and Bodhisattvas.’ That is why beside reciting Namo Amitabha Buddha, I will also recite the others.’ He simply does not have the wisdom to penetrate. So, sometimes, I am forced to speak directly to the point. Though I also wish to talk in interfusion, telling them the words carry other meanings. The problem is they cannot understand. Once he goes out, he will practise in a mixture. His comment is, ‘Sifu did not tell us clearly.’ What to do now? I do not mind to be called, ‘You are too arbitrary. You are too domineering, very narrow minded.’ I do not mind such comments. ‘Every road will lead us to Rome.’ The problem is out of ten roads nine of the custom pass are closed. So, how can we still say ‘every road will lead us to Rome?’
For instance, your house is on fire. Only one door is open for escape. Great Master Dao Chuo will not say, ‘Every road will lead us to Rome.’
He said, ‘In the present Dharma Ending Age, the evil world of five turbidity, only the Pure Land Door is still open.’
‘In the burning house of the triple realm, we can only enter the Pure Land door’ to practise the path.’
The Patriarchs of the Pure Land Sect are very earnest in their teachings.
They teach the Dharma exclusively. Only then, living beings are able to come out from this Door.
If they say, ‘There are 84 thousand Dharma Doors. Choose it by yourself.’ Then, these living beings will practise blindly, knocking on the wall everywhere.
In this burning house, do you think they have the time to come out?
‘Here is the only Door. Walk here please!’ This is not being arbitrary. This is a mind of Great kindness, Great Compassion! This is not the time to talk in a round -about way. If we speak in a round -about way, we are bringing harms to living beings. Am I right?
‘This is my son!’ In the eyes of the Buddhas and bodhisattvas, living beings are their only son. They will not talk in a ‘roundabout manner’. Instead, they will tell you directly their suggestion, explaining the only road in the clearest way. Some teachings are not connected to the Buddha’s intention. If we want to talk about the original intention of the Buddha, we should only talk about Amitabha recitation.
A comment by oridharma:
In this life our parents love us. Amitabha Buddha loves us life after life. Most grateful to Namo Amitabha Buddha
The words that we have spoken out not only represent the sound of our mind, they are also the messengers of the mind, the transformation body of the mind, the hands of the mind, the robotic arms extended from our mind.
When we are thinking of asking someone to bring the water, the water will not come to our mouth. But if we say out, someone will bring the water.
When we are talking, hundreds of thousand million people can hear us. Our mind has sent out hundreds of thousand million hands. When our words are positive, they will bring on the positive energy. In just a flick of time our positive energy will be increased by thousands of million times. If we talk in a negative way, we will surely bring on the negative energy and our heart becomes darker and darker. We feel so awful, so sorrowful. When your negative words are heard by ten thousand people, you will receive the ten thousand negative retribution.
Let us take good care of our heart as it is very fragile. Do not speak the distressful words. No matter how sad you are, how terrible you are being wronged by others, how sorrowful you are, you simply say, ‘Fine. Everything is fine.’ When we speak the good words, when we express our love, even the bad ones will change for good, even the deaths will be alive.
When we speak with love, our body may be death but our mind will ascend the heavens, riding on the words of loving kindness.
This is the power of our speech. Our speech brings us up to the heavens. And our speech can also bring us down. It all depends on what you have spoken.
If we recite Namo Amitabha Buddha, the Buddha’s Name will surely send us to the Buddha Land. Our speech is the transportation of our mind. Whatever that you have spoken, these words will send you to the respective place.
Do remember this: Please do not complain as they will only bring us deterioration. We only speak positive words, words of encouragement, words of gratitude. You will surely be blessed with inconceivable Good Luck.
Maybe you are good in doing your work. But it is best if you know how to speak.
No matter how stupid we are, we should still learn to love By Dharma Master Shi Jing Zong
In the Sutra of Immeasurable Lifespan, the Buddha teaches us to take good care of our mouth karma. We should not talk about the faults of others. We Amitabha reciters should listen to the Buddha. We would maintain a golden silence and recite Namo Amitabha Buddha as priority. Most grateful to Namo Amitabha Buddha
Let our old daddy Amitabha Buddha to make the arrangement by Dharma Master Shi Jing Zong
【一切彌陀老爸來安排】文/淨宗法師
If you are touched by the kindness and compassion of Amitabha Buddha, naturally you will live a cooling life of great ease, a life filled with Dharma Bliss. You are full of gratitude, shame and repentance. Your words are easily accepted by others. You say, ‘Aiya, you should simply let go of everything and let Amitabha Buddha save you. You will be saved by him instantly!’ If he can understand this, he is liberated. This is the function of the Buddha on your body.
Firstly, you must be able to solve the most important problem in your life, that is your attainment of a rebirth. It is unnecessary to tell others about it. But they will come to you. The Dharma affinity will come forth. ‘Upasaka so and so seems to be so blissful in Amitabha recitation. Look at him with his shiny pinkish face! What have you reaped in Amitabha recitation? Please tell me.’
The fragrance of the wine can be smelled afar in the lane. The fragrance of the flowers will naturally attract the butterflies.
A comment by oridharma: As long as we are resolute in reciting Namo Amitabha Buddha, all the blessings will come by themselves. All the merits and virtues are naturally accomplished. This is because everything is arranged by the Buddha. Most grateful to Namo Amitabha Buddha
只要我们能死心念佛，所有福报自然来，所有功德自然成就。因为一切都是佛的安排。感恩南无阿弥陀佛
3
Talking about New Year-3
新年说年（3）
In the World of Ultimate Bliss time does not exist. So, there is no New Year, not like us here, celebrating New Year. How to celebrate New Year when time does not exist at all? The World of Ultimate Bliss is known as the Nirvana Realm. In Nirvana, there is no births nor extinction. The original appearance of all matters is neither born nor become extinct. The myriad Dharma originally dwells in still extinction. When you enter the realm of no birth nor extinction, you can contemplate all the births and extinction. Everything which is born and becomes extinct is enveloped in the state of no birth nor extinction.
Neither birth nor extinction does not mean the myriad dharma are deadly still, or nothingness. In fact, it is able to envelope everything, gather in everything. All the time and space are gathered in neither births nor extinction. Let us take the analogy of a wind box, the bellow. The bellow is empty. It looks like empty. But if you pull and push at it, the wind will flow in and out continually. All the time, space are enveloped in Nirvana, without the arising of a thought is neither birth nor extinction.
So, ‘without the arising of a thought’ envelopes everything. The Buddhas, the Bodhisattvas have certified to this one ultimately perfect mindfulness. Only then they are able to exist pervasively in the Dharma Realm, throughout the empty space with the strength of their spiritual power. Once we can understand this principle, we will know this is the inevitable outcome with no stress. In the Shastra of Attaining a rebirth, the bodhisattvas who are born in the World of Ultimate Bliss are able to arrive everywhere pervasively without moving. In one single thought they pervade everywhere. This means that the body is not moving yet they can appear in the realms of the ten directions pervasively. There is no appearance of time such as before or after, coming or going. At the same time, they pervade all the Dharma realms in the ten directions. This function comes forth naturally. Why is this so? This is because they have certified to neither birth nor extinction. By Dharma Master Shi Jing Zong
A comment by oridharma: ‘Without the arising of a thought, Prajna arises.’ This is the state of Buddhas and Bodhisattvas. We mundane men are unable to achieve this. That is why we must recite Namo Amitabha Buddha in every mindfulness. Finally, one day when we see Amitabha Buddha personally, there is hope for us. Most grateful to Namo Amitabha Buddha
Talking about ‘karma’, the mundane men only create evil karma while Amitabha Buddha is replete with Pure Karma.
The 48 Vows of Amitabha Buddha are known as the ‘Great Vows.’
His cultivation throughout the long and incalculable limitless Kalpas is known as the ‘Great Karma.’
His cultivation at the causal ground becomes the His Name at the Fruition ground.
With the Proper Enlightenment at the Fruition ground, he has the power to gather in all the living beings.
This is known as the ‘Great Strength.’
It seems very simple when we recite Namo Amitabha Buddha. In actuality,
it means we have received the Karmic strength of Amitabha Buddha’s Great Vows,
that we are relying on karmic strength of Amitabha Buddha’s Great Vows.
So, is it enough for us to attain a rebirth in the Pure Land if we rely on the power, the Karmic strength of Amitabha Buddha’s Great Vows?
It is enough.
Is it a certainty to attain a rebirth if we rely on the power of Amitabha Buddha?
It is certain!
If we rely on our own effort, it will be uncertain. Do not think this way, ‘Amitabha recitation is very easy. That is why it is uncertain.’ This is wrong! Amitabha recitation is very simple. The attainment of a rebirth is confirmed because we rely on the karmic strength of Amitabha Buddha’s Great Vows. So, it is known as the karma of right concentration.
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
5
Amitabha recitation is the karma of right concentration
称念佛名乃是正定之業
Moreover, in the Proper practice, it is subdivided into two categories:
a. The recitation of Namo Amitabha Buddha single-mindedly, exclusively.
It means that we recite continually in every mindfulness,
without abandoning while we are walking, standing, sitting or lying down,
without considering the timespan whether we are a long -time cultivator or a beginner.
This is known as the Karma of Right Concentration as it is in accord with the Vows of that Buddha.
Conclusively this is known as the Karma of right concentration
When we take refuge in Amitabha Buddha single-mindedly, with one heart we recite Namo Amitabha Buddha exclusively while we are walking, standing, sitting or lying down. Amitabha Buddha recitation becomes our habit. When we are free, we will recite Namo Amitabha Buddha, we will think of Amitabha Buddha. We will not think of going to recite other sutras or mantras or practise other Dharma Doors. So, what if we do all these? This is known as ‘the Karma of right concentration.’-Dharma Master Shi Jing Zong Most grateful to Namo Amitabha Buddha
An extract from the Dharma teaching below on the Great Master Shandao ‘s Pure Land Ideology –
How to understand ‘Putting all your thoughts to rest, your Dharma Body will be alive.’ from the angle of the Pure Land Sect? 净土宗如何理解“打得念头死，许汝法身活” ？
In the Pure Land Sect, we recite Namo Amitabha Buddha. If this is the way you are thinking, ‘Cultivating on my own, how much effort should I put in? What level and standard should I reach, how many offences should be eradicated before I can arrive at the Western World of Ultimate Bliss?’ This type of thinking is relying on your own effort and you are attached to this thought, it would be impossible for you to rely on the rescue of Amitabha Buddha. So, ‘putting all your thoughts to rest’ is the first point as taught by Great Master Shandao, the profound faith in potential. ‘Your Dharma Body will be alive.’ is the second point, the teaching on the profound faith of Dharma. These are the special terms.
What is meant by ‘profound faith in potential’? Firstly, I resolutely believe I am the sinful and evil mundane man. Throughout the long Kalpas, I am often sunken in the seas of transmigration, without a condition to leave.’ This means that the thoughts are put to rest. It means that if you think you have the ability to cultivate so as to arrive at liberation, to leave the transmigration in the triple realm, these are impossible tasks. These thoughts on self-effort are killed, thoroughly removed. Do not harbour such false thoughts.
In such a hopeless state of despair, suddenly we have found a road out. In such a situation, we are dispirited as we will only fall into transmigration. At that time, you will surely seek for help, taking refuge in Amitabha Buddha. If you think you can still practise the path, it would be impossible for you to take refuge in Amitabha Buddha. Your Dharma Body cannot come to life.
So, in the second point, it is thus stated, ‘I resolutely believe in Amitabha Buddha who with his forty-eight Vows is able to gather in living beings without any doubts and hesitation. By relying on the strength of His Vows, I will surely attain a rebirth.’ This is to rely on the strength of Amitabha Buddha’s Vows. ‘By relying on the strength of His Vows, I will surely attain a rebirth.’ Is not this mean that the Dharma Body will be alive?
In the first sentence, ‘there is no condition to leave’ means that we are death. This is to rely on your own effort. You by yourself do not have the condition to leave. Later, what is it said? ‘By relying on the strength of the Buddha’s Vows, I will surely attain a rebirth.’
From the death we come alive. ‘Relying on the strength of Vows’ refers to the strength of Amitabha Buddha’s Vows. This is the meaning of ‘putting all your thoughts to rest, you Dharma Body will be alive.’
An extract of the Compilation of Questions and answers in Jing Zong Zhi Sheng by Dharma Master Shi Jing Zong
With the arising of a false thought, we follow it and we are lost in the triple realm until today. This is truly pitiful. Let us recite Namo Amitabha Buddha from today onwards and go home in this life. Most grateful to Namo Amitabha Buddha
It does not matter if you are enlightened or not, as long as you recite the Buddha’s Name in accord with the Original Vows of Amitabha Buddha, you will surely attain a rebirth in the Western World of Ultimate Bliss. This is because the recitation of Namo Amitabha Buddha to attain a rebirth is relying on the strength of Amitabha Buddha’s Vows. This force will naturally pull you to attain a rebirth in the Land of Serenity Bliss. -by Dharma Master Shi Jing Zong
不管有没有开悟，
只要你称念名号，随顺弥陀的本愿，
绝对往生西方极乐世界，
因为念佛往生是乘佛愿力，是自然之所牵，自然往生安乐国。 ——净宗法师
A comment by oridharma:
Even if you are enlightened to the Path, you still cannot attain a rebirth in the Pure Land provided you also recite Namo Amitabha Buddha. We should know that the entry card to attain a rebirth in the Pure Land is to recite Namo Amitabha Buddha, not with our little merits and virtues. Most grateful to Namo Amitabha Buddha
Once we have entered the Buddha Dharma, undergoing the death and are born again, we will realize that our feelings, the spirits and will power which have been in such confusion, which are so painful and sorrowful are transformed as they have become clear and subdued. They are the aided conditions that enable us to become strong in the spirits to practise the Buddha Dharma. Dharma Master Shi Jing Zong
A comment by oridharma： ‘to be dead and born again’in the Buddha Dharma： In the cultivation of the Buddha Dharma, as we do not have enough good roots, we will not meet a Good Knowing adviser.
As such we often take the wrong road, often misunderstand the teaching. It is such a great pain. Later, we encounter the teaching of the Great Master Shandao and we feel so fortunate, that we are not living in vain. Most grateful to Namo Amitabha Buddha
‘Drinking eight glass of water per day helps to maintain good health.’ ‘Drinking a glass of milk per day keeps the race strong.’ Do you believe in this? Of course, many people believe in this. Who has spoken these words? What evidence does he give? Are you sure this is truly the case? No one seems to check them out. Anyway, everyone says so. All believe in this. So, I also believe in this. And I also say this.
‘Everyone says so.’- What a wonder it is. No one can find a man to be responsible for such a talk. No one can question him either. But the words spoken by ‘him’ become the truth.
The Buddha says, ‘Travelling to the west for ten trillion Buddha Lands there is a World by the name Ultimate Bliss. There is a Buddha in that Land. His Name is Amita. Presently he is teaching the Dharma.’ Many people who have heard this give rise to doubts and hesitations.
These are words with evidence as they are clearly stated in the Sutra which is spoken by the Buddha. Yet, on hearing this, many people are unsure of the teaching. They give rise to doubts. The irresponsible words which are spoken by the mundane men which are without evidence are believe by all without any doubts. Is not this a type of confusion?
A Comment by oridharma:In this Dharma ending age, living beings are heavy in ignorance. And their mind is in confusion. They do not like to listen to genuine words but they believe in all kinds of lies. This shows that they are lacking in blessings. That is why the deviant teachers are everywhere and everyone go to learn from them, giving away their money and strength to work for the deviant sect, praising with all their heart. In the Shurangama Sutra, it is said, the deviant teachers and deviant disciples fall into the three evil paths. This is truly pitiful Most grateful to Namo Amitabha Buddha
When others become uneasy because of our actions, we will surely be uneasy. It is as though we are shooting an arrow. The arrow is shot out from our mind, the original source. The arrow will firstly shoot through our heart. By Dharma Master Shi Jing Zong
给人家不舒服，肯定自己首先不舒服，如同箭射出去，本源还是从自己心中射出，首先射穿的是自己的心。
——净宗法师
A comment by oridharma:
If we wish that others will be fine, we will surely be fine. This is the working of cause and effect. Most grateful to Namo Amitabha Buddha.
如果心中希望他人好，我们自己也会越来越好。如是因如是果。感恩南无阿弥陀佛
11
How to act in accord with conditions? 如何做到随缘
Question: May I know how to act in accord with conditions?
Answer: ‘Living in accord with conditions’-most people will think it means not serious, acting on impulse. This type of explanation is very shallow. In Buddhism, we talk about conditions. The Buddha teaches us ‘the myriad dharma arises from conditions.’ Everything comes forth in accord with conditions. It is impossible for us not to act in accord with conditions. To be in accord with conditions means that we must not attached to the individual views strongly. Take the example of a tree. When the winds blow by, the wind is the conditions. In such a condition, the leaves start to sway, producing the sound. When the wind is strong, the sound is big and when the wind is small, the sound is small. The amplitude of its swing is small. Is not this in accord with conditions?
It is said, ‘The sunflower flourish early in spring.’ When the sun shines on it, it starts to sprout. In spring and in summer, the sprouts will become…. So, in the natural surrounding the tree grow in accord with conditions, whether it grows up in square, rounded, crooked, straight, fast or slow, these are conditions.
But it is different for a man. As the views of a man is subjective, it is not easy for him to live in accord with conditions. If a man can truly lead a life in accord with conditions, that is the state of a Bodhisattva. Such a man will be free from sufferings.
For example, he says, ‘I must accomplish this matter.’ Once such a thought arises in him, he wants the conditions to suit his aim instead of he to follow the conditions. So, he will think of this and that by hook and by crook so as to arrive at his aim. In the process, he has also committed lots of karma.
For instance, we lost our purse today. We are most regretful and say, ‘If only I do this…’ Again, we will start to think of this or that. In the worldly realm, a man has to face such pressure. So, we must learn to ‘follow’. For example, the water flows in accord with the container which may be square or round. When the water is filled into a square cup, it becomes a square. On entering a round cup, it is round in shape. When there is an obstacle in front, it gradually stops flowing. It may accumulate and go up high. It is most suitable to use the water to show its flexibility to live in accord with conditions.
Could this happen to a piece of ice? No, the ice is so hard. The square ones cannot become round ones. Even if you hit it into pieces, they are still very hard. Our mind is like the ice, very cold and hard, with sharp edges. We cannot live in accord with conditions.
To live in accord with conditions means to be like water. It is fine in all situations. So, no one is harm in our encounters. Of course, this is not easy because everyone is attached to his views. We often get angry when others harbour contradicting opinions to ours. Or we feel that the other party is being rude. But if we can consider by standing on their point of view, our attachment is lessened. In this way, it is easier to live in accord with conditions.
By Dharma Master Shi Jing Zong an extract from the compilation of ‘Hearing your voice.’
A Pure Land practitioner should learn to subdue his mind so that it is soft and pliant before he can benefit himself and others. Otherwise, it will only be words if we are still very calculative, very angry. May we advance in the Dharma. Most grateful to Namo Amitabha Buddha
We often talk about ‘a harmony society’. How to be in harmony if our differentiation of good and evil is so great? There is no way to live in harmony. But once we enter the Pure Land Dharma Door, the six syllables Name is a great furnace. The good and evil which are thrown into the furnace will be in harmony. What will their appearance be? They become one Thus: Sins and blessings become one Thus. Good and evil become one Thus. To be wise or deluded is one Thus. The mundane men and Sages become one Thus. Dharma words of Dharma Master Shi Jing Zong
我们讲‘和谐社会’，怎么能和？
善恶分别那么大就和谐不起来。
进了净土法门，六字名号就是一个大治烘炉，
善恶投进来都能和合。和合成什么样？
一如—
罪福一如，善恶一如，
智愚一如，凡圣一如。
净宗法师法语
A comment by oridharma:
The one Thus is the genuine marks of all dharma, the innate nature of all dharma. As we have forgotten our original face, we give rise to all kinds of differentiation, which is followed by all kinds of emotions. If we desire to return to the immovable innate nature, we must recite Namo Amitabha Buddha. This is because the Buddha’s Name is the perfect manifestation of the genuine Thus of the innate nature. Most grateful to Namo Amitabha Buddha
This is very important! As it is often said, ‘It is important for a man to thoroughly understand himself.’ The problem with us is we do not really know our root potential. Great Master Shandao is very kind, very compassionate. He has drawn a picture for us. He has given us a mirror. He has thus said, ‘This is you! Take a good look at yourself. This is what you look like!’
‘Firstly, I resolutely and deeply believe that’ is the first phrase, speaking in general.
If you desire to practise the Pure Land Dharma Door, you should have this profound faith. If you do not have this profound faith, you cannot enter the Pure Land Dharma Door. You are blocked by your arrogant mind. Regardless who you are, how profound your state of enlightenment is, how extensive your career in teaching the Dharma to cross over the living beings is, if you do not enter the Pure Land Door, by all means do as you like. But if you wish to enter the Pure Land Door, this is the threshold that you have to walk over. If you can pass this threshold, you can enter the Pure Land Door. But if in your mind you do not agree with this, the door of the Pure Land Door is closed for you. As you are not the sinful, evil mundane man, it is unnecessary for you to learn the Pure Land Door.
In the Sutra of Immeasurable Lifespan, it is thus stated, ‘The arrogant man who is inferior and heedless will find it difficult to believe in this Dharma. we should check if we are such people. If so, we must learn to be humble, to give up our arrogance, to rely on the Buddha, to recite Namo Amitabha Buddha to seek a rebirth in the Pure Land. Most grateful to Namo Amitabha Buddha
As it is described,’ the wriggling heart’ which runs wild throughout the days and nights, without respite.
So, how can this mind be peaceful?
Where is its resting place? It should take a rest on a static dwelling.
This is like a man who is sitting on a boat, with the waves moving up and down continually, how can he remain ‘immovable’?
Our life is all the time riding on a small boat of ‘a single thought’.
This small boat of a single thought goes up and down in accord with the blow of the karmic wind.
That is why we have no peace in life.
We are worried. This is for sure.
As long as we have not found the immovable point, have not experienced this immovability,
or the innate Dharma nature of the Genuine Thus, there is no reliance in life.
We cannot be comforted.
We are not calm nor stable.
Our life is worthless, aimless, without the feel of blessings.
You say, ‘I feel that my life is quite worthwhile as I have my aim. I feel I am blessed.’ This is something very shallow, meaningless.
An extract from the Dharma teaching on the words of endorsement of the Primal Teachings of Contemplation Sutra-055 By Dharma Master Shi Jing Zong
我们凡夫整天躁动不安，所以叫“蠢蠢之心”。
这个心一天动到晚都乱动，没有片刻的安宁。
所以，像这样的人生，怎么能得安呢？
它要安于何处呢？一定是要安在不动之处。
像一个人坐在船上，船在波浪上，波浪不断地起伏，那怎么能“不动”呢？
我们的人生，都是乘在我们“一念心”的小船上，
一念心的小船随着业风的鼓荡，不断地翻滚，
所以感到人生不安，焦虑，这是必然的。
只要没有找到这个不动，没有感悟这个不动，
也就是真如法性的本来，人生就没有依止，
人生就感受不到安慰、安定，就没有价值，没有目标，没有幸福感。
说“我觉得蛮有价值、蛮有目标、蛮幸福的”，那是非常浅的，浅薄。
净宗法师《观经疏楷定记》讲记055
A comment by oridharma:
An Amitabha reciter lets his mind dwell on the Buddha’s Name, Namo Amitabha Buddha and he will surely be calm and blissful. Most grateful to Namo Amitabha Buddha
念佛人把心安在南无阿弥陀佛圣号上，则心安乐。感恩南无阿弥陀佛
15
Seeking reliance
依止 –淨宗法師
Someone wanted to enter my room. I said to him, ‘My door is always open. You can enter anytime.’ But he just stayed put at one place. And let me build the house over him. I said, ‘Fine, I will build the courtyard wall. You can stay in the courtyard first.’ But no matter where the wall is built, he will forever retreat to stay outside the courtyard, shouting thus, ‘Let me build the house.’ How could such a man enter my room?
Someone wants to learn the Pure Land Dharma Door with me.
He does not even read the series of books published by the Pure Land Sect neither does he listen to my Dharma talk.
He does not even want to stay in our way place to cultivate exclusive Amitabha recitation, in accord with our Door.
He only wants me to give him a Dharma Name.
Then he can travel around the world.
What is the point just to seek for a Dharma Name only?
Seeking reliance should come from our mind, not from the name.
We seek reliance on the Dharma, not the man.
If our mind is the same, that is we seek reliance on the Dharma of Amitabha Buddha’s rescue, though we are named the dog or cat, we are still the pundarika among men.
As it is said, ‘We are of the same practice, reciting Namo Amitabha Buddha, not following other paths. Throughout the faraway Dharma realm, we are still brothers.’
‘A virtuous one is not lonely. He will surely have the neighbours.’
‘Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva are our supreme friends.’
‘We will always remember our good friends. They may be staying faraway but we feel as though they are our neighbours.’
We know each other, we care for one another because we are the citizens of the lotus Land.’
Otherwise, even with the Dharma name, it is only a fake name. by Dharma Master Shi Jing Zong
Sakyamuni Buddha teaches to rely on the Dharma, not the man.
‘Enter my room’ means to be my disciple. A disciple should rely on his Master to learn the dharma, not just to get a Dharma Name. The Dharma of the Pure Land Sect is to recite Namo Amitabha Buddha. Most grateful to Namo Amitabha Buddha
佛说依法不依人
進入我的室- 即是成为弟子
弟子依止师父，不是只为了个法名，而是依法而住。净土宗的法，称念南无阿弥陀佛，感恩南无阿弥陀佛
16
The force behind the man who has attained a rebirth by Dharma Master Shi Jing Zong
Very often we have heard this from the lotus friends, ‘Aiya, so and so the old cultivator has left in the best way. His face is pinkish and the body very soft. It is truly good! He has cultivated diligently the whole life. So, this is the result he has reaped today. I will cultivate diligently and I want to leave peacefully in future.’
When we first listen to these words, they seem very reasonable. But after further analyzation, they are unreasonable. Why do I say so? This is because he did not see the force behind the deceased who had attained a rebirth. He only looks at this man who has attained a rebirth, with the conclusion ‘he is a good cultivator.’ So, in attaining a rebirth, if one does not cultivate well, one cannot attain a rebirth. He does not know: This man is a mundane man. Just by relying on the strength of Amitabha recitation, he can attain a rebirth. This is the inconceivability of the Buddha’s power.
If we stand at this angle, we are praising the Buddha. But most people do not praise the Buddha. They praise this mundane man. They cannot see the awesome spiritual lights of the Buddha. They can only see the lights cultivated by a mundane man.
We should look this way, ‘So and so is a mundane man. He can attain a rebirth and so can I. Amitabha Buddha has saved him and he will surely save me.’ This is seeing the bright illumination of the Buddha. Then, we will be courageous in Amitabha recitation as our faith is enhanced by a hundred times. We are full of faith in the Buddha.
But if we do not understand the speciality of the Dharma Door of Amitabha recitation, we will fall into the conclusion of self-effort, standing on the side of a mundane man. We will consider how to cultivate diligently, courageously. This is very good but such a man does not understand the kind and compassionate Vows of Amitabha Buddha. He has looked from a wrond direction, using wrong method.
We are learning the Dharma Door of the Pure Land Sect. Yet we talk this way, ‘I must cultivate diligently.’ It is very clear that you are deviate from the aim of the Pure Land Sect. You are not relying on the six syllables Name, the ship of Great Vows. You are very worried, terrified. You are not comforted, with no peace or bliss. Then, this is not the Dharma Door of the Easy path.
So, we Amitabha reciters should understand the kind and compassionate Vows of Amitabha Buddha. On top of that we must understand the force behind the attainment of a rebirth. Pure Land Dharma Door far-surpasses others all because all the strength of rebirth comes from Amitabha Buddha, not from the mundane men.
We attain a rebirth in the World of Ultimate Bliss all because of the inconceivable karmic strength of Amitabha Buddha’s Great Vows. The Buddha’s strength is inconceivable. We mundane men only have the karmic strength of ignorance. Most grateful to Namo Amitabha Buddha
Admitting one’s stupidity, abiding by it honestly-written by Dharma Master Shi Jing Zong
守愚,守實
文/淨宗法師
An Amitabha reciter should not feel that he is so clever, so wise.
All these should be thrown into the great ocean.
In Amitabha recitation, we should learn from the simpletons who simply recite plainly, honestly.
We stay put at our state of a simpleton to recite Namo Amitabha Buddha.
This is good enough.
Great Master Honen has thus said, ‘Abide by your position of a simpleton, you will attain a rebirth in the World of Ultimate Bliss.’
An honest simpleton will greatly be benefitted in Amitabha recitation.
From the ancient time until today, it is all the same.
This is because he will simply rely on the Buddha. He has nothing in himself.
A practitioner of the Pure Karma should not be over clever.
If he is too curious and inquisitive, he will surely encounter many setbacks.
If he is willing to maintain a simple way of life, then a rebirth in the World of Ultimate Bliss can be predicted.
Otherwise, he cannot attain a rebirth. This can also be predicted.
With a little solid practice is much better than lots of fake issues.
To be overly clever is incomparable to be slow and simple.
Talking about the Pure Land cultivators, you must not seek for some strange or high- flown matters. This is because every day we are reciting this one phrase Namo Amitabha Buddha which is very common. If you want something new and special, despise the common practice, you will surely be at a loss.
The Pure Land Dharma Door is very common, plain, tasteless.
This is the common taste. Drinking water is very plain.
The plainness is its usual feature.
When we recite Namo Amitabha Buddha, what is its taste? ‘Namo Amitabha Buddha, Namo Amitabha Buddha…’ is very plain and tasteless.
If you are willing to maintain this plainness, this is reciting honestly.
You will surely attain a rebirth. If you are not practising this way, that you curious, looking for something out of the world, some wonders, that you do not like to recite plainly, you cannot attain a rebirth in the world of Ultimate Bliss.
As predicted, a man who is born in the World of Ultimate Bliss will surely fall into the three evil paths.
‘With a little solid practice is much better than lots of fake issues. To be overly clever is incomparable to be slow and simple.’ This means that we must be honest and persistent in Amitabha recitation, that we do not look for any specialities. We simply recite phrase after phrase.
A comment by oridharma: In our society, we are taught to compete with others, to be top in all facets, to win, to be the best. While in the dharma practice of the Pure Land Sect, we should act the other way. It is truly not easy for a clever man to have a change of mind. The easy practice becomes so difficult for him. Most grateful to Namo Amitabha Buddha
If we are reciting Namo Amitabha Buddha always, we are always with the Buddha. How could we be unhappy? Most grateful to Namo Amitabha Buddha
如果我们时时念佛，时时和佛在一起，怎会不欢喜呢？感恩南无阿弥陀佛
19
A recitation of Namo Amitabha Buddha can be transferred to hundreds of thousand million people
一句佛号 可以回向百千万的对象
文| 净宗法师
Some people misunderstand the meanings of ‘transference of merits.’ Today they recite ten thousand times Namo Amitabha Buddha, or any numbers, and they thought they can only transfer the merits to a certain person.
The merits do not have enough strength to share with others.
This interpretation is wrong.
Even a single recitation of Namo Amitabha Buddha can be transferred to hundreds of thousand million situations.
The merits can be transferred to our creditors, enemies, ancestors, children, the six retinues of our family and loved ones. And even those who have or have no affinities with us.
The important point in the transference of merits is to describe the main issues. For instance, the faith in our mother and her mood in attaining a rebirth, the bringing up of our children, whether they will become the proper men in the society. Or whether they can follow and accept our faith. The main issues should be voiced out. This is good enough. Lastly, everything is inclusive when we end the transference of merits by reciting:
When we are sincere and honest in our practice, there will be a response from the Buddha.
When a man gives rise to a good vow, the heaven will response and make him realize it.
‘When there is a vow, the conditions will come forth.’
It is important that we are sincere and honest in Amitabha recitation, earnestly we wish for the good of the opposite party. Amitabha Buddha will surely know our mind. he will surely grant us the wish.
If our wish is not realized, the heavy retribution will also be lightened.
Amitabha Buddha will silently make all the arrangements.
So, after we have transferred the merits piously, the consequent results and outcome are arranged and determined by the Buddha Amitabha.
Some people worry that after they have transferred the merits, they will have no merits. This is not the case. Transference of merits resembles the lighting of others’ candles. Our candle is still there. But the whole room is brighter when all the candles are lighted up. Most grateful to Namo Amitabha Buddha
Mother has taught me to call mama while the Buddha is teaching me to call the Buddha
妈教念妈，佛教念佛
The recitation of Namo Amitabha Buddha is the strength of the Buddha. The attainment of a rebirth is a hundred percent confirmed. For a mundane man, what ability does he have to call out the Buddha’s Name? Even if you simply call out Namo Amitabha Buddha, or even if it is recited by a thief who is stealing the things, the strength comes forth from the Buddha’s teaching and transforming throughout the immeasurable past Kalpas. Just like a child who is calling his mother. In fact, his mother has taught him slowly how to call mama. By himself, how could he even call out mama?
So, when we are able to recite Namo Amitabha Buddha, this is all because of the Great Kindness of all Buddhas in the ten directions who care for us, protect us and teach us. Only then, we can call out Namo Amitabha Buddha. If you truly understand this point, you will naturally rely on Amitabha Buddha totally in body and mind. You will not say it is your cultivation.
If you can understand the attainment of a rebirth relies on the Buddha’s strength, you should know to recite Namo Amitabha Buddha is also the Buddha’s strength. The strength of Amitabha Buddha’s kindness and compassion is revealed on our body. Only then we can recite Namo Amitabha Buddha. Then, how can you not attain a rebirth? What are you still worrying about? You are already travelling on the Amitabha Buddha’s ship of Great Vows.
But if you cannot understand this point, thinking that you are using your own effort, you will fall into these wrong thinking, ‘I must arrive at the state of a pure mind. I must put in certain effort. I must reach a certain standard. At my death bed, I should make an effort.’ Aren’t these ‘false thinking?’ In fact, such issues do not exist. In fact, the Buddha did not demand these conditions. It is you who fix the standard. What will happen to you if you think this way? You are harmed by the thieves of afflictions. Finally, you will become very frightened and worried. This is the natural tendency. Anyhow, you are unable to destroy the afflictions of greed and anger. Instead, you are harmed by them.
We should understand the kindness of the Buddha and wish to repay the kindness of the Buddha. We should understand this is the Buddha’s strength. Only then we are able to take refuge in the Buddha’s strength. If you simply refuse to recognize this is the strength of the Buddha, thinking that you have such ability, how can you rely totally on the Buddha’s strength? It is not the Buddha who refuses to save you. It is you who is trying to show off your power, thinking that you have the power. You will bring your head into the dwelling of the afflicted thieves and beaten up by the thieves of afflictions, until your nose turns green, your face gets swollen, with a bleeding head.
A comment by oridharma: Amitabha Buddha is our mother who loves us so much. As long as we want to go home and call his Name, he is so happy. Most grateful to Namo Amitabha Buddha
Today, we are able to encounter the ideology of Great Master Shandao. About a hundred years ago, the teaching of this Dharma lineage such as the Four Primal teachings of the Contemplation Sutra, the Commentary of the Shastra of Attaining a rebirth returned to China. For more than a thousand years, these teachings are lost in China. They were spread to Japan and they only returned recently about a hundred years ago.
Even though the teachings are back to China for a hundred years, but not many people have investigated or propagated the teachings. This is because in the historical background, the great causes and conditions have not ripened yet. Firstly, the teacher who is able to teach this Dharma Door has not come forth. On the other hand, living beings are still lacking in good roots, blessings and virtues.
Today, a thousand and a hundred years have passed by. And in the passing by of a hundred years until today, the good roots, the blessings and virtues of living beings are ripe. Why is this so? In these one hundred years, we the Chinese people in China had undergone lots of disasters and difficulties. First of all, there were the warfare among the warlords. This is followed by the anti-Japanese war, the war of liberation, the great cultural revolution. Not a day is lived in peace. Now we are in the historical stage of reform and opening, the continual development, the national rejuvenation. Everyone can live in peace. And in the development of faith, everyone can cool down to study the meanings of the Dharma. This is the ripening stage of the causes and conditions in the historical development.
On the other hand, we need to wait for the man who can propagate this Dharma Door to come forth. As I have just mentioned, it is truly fortunate to encounter this Dharma Door, to encounter the Venerable Master.
The first point is that the causes and conditions of this era are ripe. The second point is that the man who can propagate this Dharma Door has come forth. Venerable Master Hui Jing has left the homelife for many tens of years. He has investigated the Pure Land Sect for many years specializing in the study of Great Master Shandao’s teachings. Venerable Master has managed to compile, and categorize the teachings in the most systematically way. The writings are being analysed, edited, translated, explained and published for circulation. Presently, the teachings of Great Master Shandao has already spread to every part of China and also the Chinese Community overseas. I think all these happen because of the appearance of Venerable Master.
If the Venerable Master has not come forth, what will happen to every one of us who is learning the Pure Land Dharma Door? We will look sad and lost. We cannot have the feel of success. Even though we have learnt the Buddha Dharma, but the darkness in our mind remains gloomy. The main aim of learning the Buddha Dharma is to attain liberation from births and deaths, to accomplish Buddhahood. Am I right? (Lotus friends answer: yes) We aim to surpass the transmigration of births and deaths. But is not it very difficult to leave the transmigration of births and deaths? We have encountered so many Dharma Doors, so many Sutras, so many Dharma Masters, so many sects and groups. By comparing the teachings of every Dharma Door in our mind, we feel so very difficult to practise them. Even though everyone has said, ‘Amitabha recitation is the easy Dharma Door’, that we are also cultivating the Dharma Door of Amitabha recitation, we still feel that it is not that easy.
For myself for instance, if I have not heard of the ideology of Great Master Shandao, if Venerable Master has not opened up and revealed to us the teachings, I will still be living in frights and worries every day. Why am I living in frights and worries? This is because in the Buddha’s teachings, we are clearly taught on the impermanence of life. We might even die tonight and the next day is our funeral. Tonight, we go to bed, we are unsure whether we will have the chance to wear the shoes again tomorrow. Am I correct? Today, we travel out and we are unsure if we are able to enter the house again. This is impermanence. The problem is we do not know when impermanence will befall us. It will come anytime. If tonight we close our eyes to sleep and we die in the bed, where will we be then? By studying our conditions, we are heading towards the three evil paths. Am I right? This is truly frightening, truly painful!
This is our lifespan. Every day passes by and we are lacking of one more day. We live another day and our lifespan is shortened a little. What happiness can there be? Finally, the water will all dry up. Like this fish we will die here. Moreover, once death befalls us, we will end up in the three evil paths. All of us who have the concept of the Buddha Dharma, who have a little faith in cause and effect will be able to see oneself in the mirror of cause and effect. We will understand that we are sure to fall into the three evil paths. If you expect to be born as man or devas in the next life, it will simply be hopeless.
During the Ming Dynasty, Great Master Lian Chi has thus said, ‘There are so many people on the road. So many Buddhists are cultivating the path. But if a man can abide by the five precepts, he is considered the great cultivator.’ Abiding by the five precepts enables us to be born a man. Every one of us should consider this point.
The person who was able to open up the Vows of Amitabha Buddha thoroughly was Great Master Shandao. Only the teaching on the ideology of Great Master Shandao is the Proper Lineage of the Pure Land Sect. It is the Pure and Proper Pure Land Dharma Door as it is open up in accord with the Original Vows of Amitabha Buddha.
In the present era, the man who has opened up the Pure and Proper Pure Land Dharma Door is our Venerable Master.
Venerable Master stays in Taiwan. It is truly not easy for him to go to China Mainland. Just think about this, how many causes and conditions are put together in order for us to have a chance to see each other? Am I right? Venerable Master propagates Great Master Shandao’s Pure Land ideology. All the books are edited and translated by him. Besides, he has written some essays to introduce the teachings. We have a chance to encounter the teachings, then faith arises in us. Then at a convenient hour, he comes here by bus. Then we can see each other. It is not easy! Seeing each other does not mean we can see one another. We see each other in the Dharma, in our heart. This is truly seeing each other.
So, we are most fortunate to be able to encounter Venerable Master.
A comment by oridharma:
The greatest joy in life is to encounter the teachings, the explanation of Great Master Shandao on the Pure Land Sect. Otherwise, we Amitabha reciters would be unsure of our rebirth. Now we are calm at ease as our rebirth is confirmed if we just recite Namo Amitabha Buddha when we are still living here. Most grateful to Namo Amitabha Buddha生命中最大的欢乐就是遇到善导大师的净土思想。不然的话，我们这些念佛人都不知道要达到什么程度才可以往生净土。 现在知道往生是已经决定了，我们可以悠闲自在的念佛，等候往生。 因为只要念佛就可往生。感恩南无阿弥陀佛
Chapter Six: The Karma of Right Concentration and Aided Karma
—Great Master differentiates the aided karma is subsidiary while right concentration is the exclusive practice.
1. Great Master has differentiated the Karma of Right Concentration and the Aided Karma
第六章 正定業與助業
—— 善導大師判「正助二業」明傍助業專正定
一、善導大師判正定業與助業
There are five types of Proper Practice. But it does not mean that we must contemplate all these five practices equally. Or we are at fault if we miss one practice. In fact, there are the main practice and the subsidiary practices, the proper practice and the aided practices. Among them, the fourth proper practice, the recitation of the Buddha’s Name is the most important practice. Everyone can cultivate Amitabha recitation. Everyone should practise Amitabha recitation. No one should miss this practice. So, it is known as the ‘Karma of Right Concentration.’ The other four types of proper practices such as reading and reciting the Sutras, contemplating, making obeisance, praising and making offerings are known as the ‘Aided Karma’. They can be practised in accord with the individual root potential. Some can practise them while others find it too difficult to practise. They are practised in accord with the individual needs. Maybe some should practise while others do not need to practise.
‘ln the Proper practice, it is subdivided into two categories’: the five proper practices are combined into two categories.
We will discuss the first category: ‘Firstly, we recite Namo Amitabha Buddha single-mindedly, exclusively while we are walking, standing, sitting or lying down, without considering the timespan whether we are a long -time cultivator or a beginner. We recite continually in every mindfulness without abandoning the practice. This is known as the Karma of Right Concentration as it is in accord with the Vows of that Buddha.
This passage can be divided into three parts. 1 Showing the appearance of the karma of right concentration. 2 The conclusion as it is known as the karma of right concentration. 3 Explanation on the reasons why it is known as the karma of right concentration.
1Showing the appearance of the karma of right concentration
1明正定業行相
From ‘The recitation of Namo Amitabha Buddha single-mindedly, exclusively.’ until ‘It means that we recite continually’ is the explanation of the content, the appearance of the karma of right concentration. Speaking briefly, the recitation of Namo Amitabha Buddha exclusively is the karma of right concentration.
Again, it is divided into four phrases. The first phrase ‘The recitation of Namo Amitabha Buddha single-mindedly, exclusively’ refers to the one who recites and the name he recites must be Namo Amitabha Buddha generally. The others are not known as the karma of right concentration. The one who recites must be exclusive in practice. Without exclusiveness it is not the karma of right concentration.
How to be exclusive in practice? The mind is exclusive and the practice is exclusive. When the mind dwells in exclusiveness, it is single-mindedness. As it is said, ‘Single-mindedly we recite exclusively’. Single-minded means exclusive. Being exclusive is known as single-mindedly. The explanation of Great Master on ‘single-mindedness’ is not complicated, difficult, high-flown or hard. For Great Master Shandao, ‘single-mindedness’ is a very common word, very usual and natural. Everyone can understand and everyone can do it. Single-mindedness is an exclusive mind. It means that you must pay attention to it。Paying attention to this one matter and carry it out honestly. Just like the parents who will tell their children, ‘You must study single-mindedly, doing your job single-mindedly. Conduct your study and job wholeheartedly, not unmindfully.’
The stress that we should do our work wholeheartedly can be carried out by everyone of us. Single-mindedly means with the whole of your mind, the whole of your heart, without a second thought. This is single-mindedness. We have faith in the rescue of Amitabha Buddha without any doubts. There is no second thought. With one mind and one heart we rely on Amitabha Buddha is known as single-mindedness.
This explanation is in accord with the meaning of the Pure Land Door, in accord with the potential of living beings. Later on, there comes all kinds of explanation, such as ‘the phenomenon single-mindedness’, ‘the noumenon single=mindedness’ and such like. These explanations are mixed up with the profoundly wonderful theories on the Doors of the Sagely Path. Even though they are taught with the expedients to gather in and transform the living beings, the teachings are too hard, tedious.
The second, third and fourth phrases reveal the appearance of Amitabha recitation. The second phrase refers to the awesome deportments in ‘walking, standing, sitting and lying down. The third phrase is without considering the timespan whether we are a long -time cultivator or a beginner’. The fourth phrase is ‘we recite continually in every mindfulness without abandoning’ is the conclusion.
Internally, ‘we recite single-mindedly, exclusively’. This will be revealed externally on our behaviour. Our conduct will surely be on exclusive recitation while we are walking, standing, sitting or lying down, from morning till night. We recite Namo Amitabha Buddha exclusively in every mindfulness, without abandoning.
‘while walking, standing, sitting or lying down’ are the four great awesome deportments we are conducing ourselves. These four postures refer to the conduct of this body and the conditions of the surroundings. It means that in all situations, whether we are busy or free, active or in quietude, in the day time or at night, inside the house or outside, we can recite Namo Amitabha Buddha. In fact, we should recite Namo Amitabha Buddha, single-mindedly, without second thoughts. We should recite exclusively, not a mixture.
‘without considering the timespan whether we are a long -time cultivator or a beginner’: The length of time can either be long or short. Firstly, while we are walking, standing, sitting or lying down, the timespan can either be long or short. This is not a problem. Amitabha recitation is a lively matter which can be conducted in accord with the individual situation. When the session is long, we recite as long as the situation. When the time is short, we just recite for a short while.
Secondly, it does not matter whether you are a long-term cultivator or you a beginner. Even if you enter the Pure Land Door today and you die at night. Your encounter of this Dharma Door is very short, as mentioned in the three rebirths in the inferior grade of the ‘Contemplation Sutra’, whence the time is very short. But these factors are not considered.
‘We recite continually without abandoning while we are walking, standing, sitting or lying down, without considering the timespan whether we are a long -time cultivator or a beginner.’ What is so precious about this practice? It is the mindfulness of Namo Amitabha Buddha in every mindfulness without abandoning the practice! It means that once we have encountered this Dharma Door, we begin to recite Namo Amitabha Buddha exclusively while we are walking, standing, sitting or lying down. If we want to recite anything, we only recite Namo Amitabha Buddha, not others. Talking about the attainment of a rebirth in the World of Ultimate Bliss, the cultivation is reciting the Name of Amitabha Buddha.’
Whether we are walking, standing, sitting or lying down, whether we are the long term Amitabha reciter or a beginner, the practice is very flexible. What is the conclusion for such a practice? It goes back to ‘reciting continually in every mindfulness, without abandoning.’
There are two types of ‘reciting Namo Amitabha Buddha continually in every mindfulness, without abandoning.’
「念念不捨」有兩種：
One type is we recite Namo Amitabha Buddha continually in every mindfulness, without abandoning. This is talking from the angle of our mind. In our mind, we take refuge in Amitabha Buddha single-mindedly, we recite continually. From the angle of our practice, it means we recite Namo Amitabha Buddha single-mindedly, exclusively without abandoning. At night, we are sleeping and we do not recite. When we are concentrating on our work, we are not reciting. Even though we do not recite, it does not mean we have abandoned it. On encountering a state, a situation, we will recite again. The recitation only becomes hidden, temporarily. It happens when we are working hard or we have fallen asleep. This is something which is unavoidable as our recitation is hidden, not revealed.
This is like the flows of a river. When the river reaches a certain place, it goes underground and become the underground river. It looks as though there is no river. But at another place, it again flows out. There is a continuity in the flow of this river as it can be seen again after a few tens of feet.
This is the same for us. We recite Namo Amitabha Buddha, ‘Namo Amitabha Buddha, Namo Amitabha Buddha…’ Something happens and the river is covered up by the earth. The recitation of Namo Amitabha Buddha is under it. At night, we fall asleep. Our recitation is underground. In the morning, we wake up. On opening our eyes, we recite, ‘Namo Amitabha Buddha, Namo Amitabha Buddha…’ The river flows on the surface again. It is like this river which flows on the surface of the ground at times while other times it goes underground. But there is a continuity in the river without severance. From the point of view of the peace of mind, we have faith in Amitabha recitation and we will believe in the Buddha forever. But from our practice, we will continue to recite Namo Amitabha Buddha forever. This is the tendency of our mind.
The second type refers to Amitabha Buddha who will never renounce any living beings. In the Contemplation Sutra, it is thus stated, ‘The Buddha’s bright illuminations shine forth pervasively to the ten directions, gather in all the Amitabha reciters, without abandoning them.’ The gathering in of living beings by Amitabha Buddha in every mindfulness is genuine as it is with no abandonment. As long as we cultivate the Pure Land Dharma Door exclusively, that we recite Namo Amitabha Buddha exclusively, Amitabha Buddha will never leave us, abandon us even for a while throughout the day and night. Amitabha Buddha is the Tathagata of the Twelve Lights. One of the lights is known as the Uninterrupted Lights. At night we need to sleep but Amitabha Buddha will not fall asleep. When we fall asleep, we would have forgotten about the Buddha. But Amitabha Buddha is still there looking at us, ‘This is the living being who is calling my name exclusively, who has vowed to be born in my Pure Land. My lights will always shine on him, gather him in, not abandoning him!’
This will not happen: As we have fallen asleep, the current supply of Amitabha Buddha will also stop and his lights are severed, that he will abandon us. ‘If I were to die while I was asleep, does it mean I will fall into transmigration?’ This will not happen! An exclusive Amitabha reciter may fall asleep at night but the bright illuminations of Amitabha Buddha are still gathering him in without abandoning.
If we were to pass away in sleep, this is truly crossing over the triple realm and the six paths to arrive at the Pure Land of Ultimate Bliss. So, do not worry and do take a good sleep at night. Do not worry about this matter. When we are sleeping, we lie down and continue to recite ‘Amitabha Buddha, Amitabha Buddha…’ calmly and peacefully. Tonight, I am sleeping in the bright illumination of Amitabha Buddha. The Lights of Amitabha Buddha resembles a net. We Amitabha reciters are enveloped in Amitabha Buddha’s net of 84 thousand bright lights. There is no leaking as he is carrying this net of bright lights.
2. Conclusively this is known as the Karma of right concentration
When we take refuge in Amitabha Buddha single-mindedly, with one heart we recite Namo Amitabha Buddha exclusively while we are walking, standing, sitting or lying down. Amitabha Buddha recitation becomes our habit. When we are free, we will recite Namo Amitabha Buddha, we will think of Amitabha Buddha. We will not think of going to recite other sutras or mantras or practise other Dharma Doors. So, what if we do all these? This is known as ‘the Karma of right concentration.’
Reciting Namo Amitabha Buddha exclusively, single-mindedly is known as the karma of right concentration. ‘Right’ means proper without mistakes. ‘Concentration’ means resolute, immovable. ‘Karma’ is the cause. Single-mindedly, we recite Namo Amitabha Buddha exclusively is the hundred percent confirmed cause to attain a rebirth in the World of Ultimate Bliss. This is the direct cause. There is no need to transfer merits. This is the pure cause which is without mixed poisons. This is the resolute cause which is without any uncertainty in nature. There are no faults nor a miss. There are no such worries as ‘just in case I cannot attain a rebirth’. In ten thousand cases, not even one is uncertain. No one is left out. Only then this is qualified to called the ‘Karma of right concentration.’
3 An explanation why Amitabha recitation is known as the karma of right concentration
3.釋正定業之由
Amitabha recitation is such an easy practice. Why is it known as the karma of right concentration? Some people might even become suspicious. Mostly this is how we feel, ‘It is not easy to achieve this matter of attaining a rebirth. If we want to be certain of our rebirth, we must undergo all kinds of ascetic practices before it can be confirmed. Just by reciting Namo Amitabha Buddha is too simple. How could it be known as the Karma of right concentration?’ If we were to stand at the point of view of a mundane man, it would be too difficult to understand this.
Below is the explanation given by Great Master Shandao on why Amitabha recitation is qualified to be called the Karma of right concentration. He has used these words: It is because we are in accord with the Buddha’s Vows.’
下面善導大師就來解釋念佛為什麼有資格叫作正定之業，他用了五個字：
順彼佛願故。
The reason is very clear. We simply recite the Buddha’s Name and it becomes the karma of right concentration to attain a rebirth because this is not standing from our standpoint. ‘You see, you simply move your mouth lightly without any difficulty in cultivation, how on earth it is known as the karma of right concentration?’
We do not say this at the standpoint of a mundane man. This is because ‘we are in accord with the Buddha’s Vows.’ When we recite Namo Amitabha Buddha, this is in accord with the Vows of Amitabha Buddha at the causal ground. We are in accord with the Buddha’s Vows, so, we are relying on the power of the Buddha’s Vows. The strength of our rebirth is based on the strength of the Buddha’s Vows. That is why it is known as the karma of right concentration.
The recitation of the Buddha’s Name is the karma of right concentration as it is not judged from the profundity of our cultivation, the intensity of our effort.
稱名之所以成為正定之業，不在我們這一邊論修持高低，功夫深淺。
‘You have recited until your mind is purified. So, you are sure to attain a rebirth.’ If this is the teaching, the pure mind is known as the karma of right concentration.
「因為你念佛達到清淨心了，所以一定往生」，那樣就是清淨心叫作正定之業了。
But, Amitabha Buddha did not bring forth such a Vow. He does not judge you whether your mind is pure or impure. ‘As long as you recite continually in every mindfulness, while you are walking, standing, sitting or lying down, without abandoning, then, this is the karma of right concentration. You are certain to attain a rebirth.’ This is very easy. All of us can achieve this. Do not try to terrorise oneself, ‘We must achieve this before we can attain a rebirth. Only then it is known as confirmed.’-This teaching is not in accord with the principles of our teaching.
The other Dharma practices such as the recitation of Sutras, mantras, sitting in meditation and the various ascetics practices are not the karma of right concentration. They are also the high and wonderfully supreme practices, the loftily supreme Dharma practices which are taught by the Buddha, but they are not the chosen methods to attain a rebirth in the Original Vows of Amitabha Buddha. That is why there are the causal elements of uncertainty in attaining a rebirth.
Only the recitation of Namo Amitabha Buddha is in accord with the Original Vow of Amitabha Buddha. So, this is known as the karma of right concentration.
唯有稱念彌陀名號，順彼佛的本願，所以才叫正定之業。
Before this, we have learnt about the ‘Significant Door’ and the ‘Magnificent Vows’ we have listed the Dharma Words of Great Master Shandao, that is, ‘All the good and evil mundane men who are able to attain a rebirth rely totally on the Karmic strength of Amitabha Buddha’s Great Vows as the enhanced conditions.’
Before this we have talked about the ‘Karmic strength of the Great Vows as an enhanced condition.’ Here we talk about ‘in accord with the Buddha’s Vows is the karma of right concentration.’ They mean the same thing. As we recite Namo Amitabha Buddha, this is in accord with the Buddha’s Original Vows. As we are in accord with the Great Vows of Amitabha Buddha, we will be in possession of Amitabha Buddha’s Great Vows, Great Karma and Great Strength. Our attainment of a rebirth in the World of Ultimate relies totally on the strength of the Buddha.
Talking about ‘karma’, the mundane men only create evil karma while Amitabha Buddha is replete with Pure Karma. The 48 Vows of Amitabha Buddha are known as the ‘Great Vows.’ His cultivation throughout the long and incalculable limitless Kalpas is known as the ‘Great Karma.’ His cultivation at the causal ground becomes the His Name at the Fruition ground. With the Proper Enlightenment at the Fruition ground, he has the power to gather in all the living beings. This is known as the ‘Great Strength.’
It seems very simple when we recite Namo Amitabha Buddha. In actuality, it means we have received the Karmic strength of Amitabha Buddha’s Great Vows, that we are relying on karmic strength of Amitabha Buddha’s Great Vows. So, is it enough for us to attain a rebirth in the Pure Land if we rely on the power, the Karmic strength of Amitabha Buddha’s Great Vows? It is enough. Is it a certainty to attain a rebirth if we rely on the power of Amitabha Buddha? It is certain!
If we rely on our own effort, it will be uncertain. Do not think this way, ‘Amitabha recitation is very easy. That is why it is uncertain.’ This is wrong! Amitabha recitation is very simple. The attainment of a rebirth is confirmed because we rely on the karmic strength of Amitabha Buddha’s Great Vows. So, it is known as the karma of right concentration.
The karma of right concentration carries two meanings: 1. The proper chosen karma 2 The proper confirmed karma. It is the proper chosen karma because at the time when Amitabha Buddha was Dharmakara Bhikshu, he had brought forth the forty-eight Vows. Among them, the 18th Vow was chosen as the causal practice for living beings to attain a rebirth. He did not choose the other Vows. So, this is properly chosen by Dharmakara Bhikshu. As such, today, we recite His Name and we are confirmed of a rebirth. From the angle of the Buddha, Amitabha recitation is the karma which is properly chosen by him. Only then, it becomes the proper confirmed karma from the angle of living beings.
Great Master Shandao has used the 48 words (in mandarin) to describe the Original Vow of Amitabha Buddha, in the Verses of Praise on the rites to attain a rebirth:
善導大師在《往生禮讚》中用四十八個字解釋阿彌陀佛的本願：
On my attainment of Buddhahood, living beings in the ten directions who can recite my name even only ten times, if they cannot attain a rebirth, I will not certify to Proper Enlightenment.
Now that the Buddha has already accomplished Buddhahood in the world. We should thus know that his Original Vows are not empty. Living beings who recite His Name will surely attain a rebirth.
若我成佛，十方眾生，
稱我名號，下至十聲，
若不生者，不取正覺；
彼佛今現，在世成佛，
當知本誓，重願不虛，
眾生稱念，必得往生。
The first part of the phrase explains the karma of Amitabha recitation is the Proper choice to attain a rebirth by Amitabha Buddha. the second part of the phrase explains karma of Amitabha recitation is the proper confirmation to attain a rebirth by living beings.
前二十四個字說明稱名是阿彌陀佛正選定往生之業，後面二十四個字說明稱名是眾生正決定往生之業。
(2) Aided Karma
If we make obeisance to the Buddha, recite the Sutras and others, these are known as the aided karma. ‘Making obeisance to Amitabha Buddha’ is the proper practice of bowing. ‘Reciting the Sutras’ is known as proper practice in recitation. ‘Others’ means the practices of contemplating, praising and making offerings to Amitabha Buddha.
（二）助業
若依禮誦等，即名為助業。
「禮」，是禮拜正行；「誦」，是讀誦正行；「等」，是等餘，即觀察與讚供正行。
If we follow the teachings as mentioned earlier by making obeisance exclusively to Amitabha Buddha, reciting the three Pure Land Sutras exclusively, contemplating the proper and dependent rewards of the World of Ultimate Bliss exclusively and praising and making offerings to Amitabha Buddha exclusively, they are known as the aided practices.
‘Aided Karma’ is opposite to ‘the Karma of right concentration.’ They help us to arrive at the Karma of right concentration.
如果依前面所說專禮阿彌陀佛，專讀誦淨土三經，專觀察極樂依正莊嚴，專讚歎供養阿彌陀佛，那就叫作助業。
「助業」是相對於「正定業」的概念，有助於我們達成正定業。
There are three differences in the comparison of aided karma and karma of right concentration.
In the first point: Great Master Shandao has mentioned earlier, ‘Moreover, there are two types of proper practices.’ Then, this is followed by ‘firstly’. This should be continued with the word ‘secondly’. But he did not say that.
In the second point: There is no ‘if’ in the karma of right concentration. But in the aided Karma, he has used the word ‘if’.
第二點，正定業沒有「若」字，助業出現「若」字。
In the third point: He has given detailed explanation on Amitabha recitation in the practice of the karma of right concentration. He did not give detailed explanation the other four practices. Not only that, the names of the four practices are not listed out, as he only used the word ‘others.’
As there is the ‘firstly’ but ‘no secondly’, it shows that the Master is stressing on the explanation of the Karma of right concentration. In the five proper practices, the two karmas: proper karma and aided karmas are put together under the karma of right concentration. In the explanation of the aided karma, the word ‘if’ is used. This means that we can practise them or not practise them. The aided karma is not a must in practice. The aided karma is not the main point of discussion. So, it is explained in brief, without detailed explanation.
Why are the other practices not known as the karma of right concentration? We will not discuss other practices temporarily. Here we will only talk about the five proper practices. Is the reading and reciting the Sutra of immeasurable Lifespan, the Contemplation Sutra on Immeasurable Lifespan, Amitabha Sutra known as the karma of right concentration? They are not known as the karma of right concentration. Only the recitation of Namo Amitabha Buddha is known as the karma of right concentration. Reading and reciting these three Sutras can only be known as the aided karma.
Most people feel that it is very fluent to read these three Sutras. They feel that this is the genuine cultivation. They feel very comfortable in the recitation of the Sutras instead of the six syllables Buddha’s Name. The recitation of the Sutra is not known as the karma of right concentration as Amitabha Buddha did not make the recitation of the Sutras as His Original Vows. Instead, he has thus said, ‘On my attainment of Buddhahood, living beings who recite my Name will attain a rebirth.’
The recitation of Sutras is more difficult. Here are some of the difficulties.
1 You must have the Sutras. Without the Sutras, you cannot recite. In the era when the Buddha Dharma is put into extinction, all the Sutras are taken away, destroyed. If we take the recitation of Sutras as the karma of right concentration, no one can attain a rebirth. People can take away the Sutras. But can they take away the Buddha’s Name? Even if we are not allowed to recite it with our mouth, we still can recite it in our mind. So, this is very easy. This practice is not limited by the factors of time and environment.
2 Even with the Sutras, you cannot recite if you are illiterate
3 With the Sutras and you are literate, you still cannot recite at unsuitable times and situations. You will surely not recite the Sutras while travelling on a bus. But it is different if we recite Namo Amitabha Buddha. We can use the recital beads or with no recital beads. Amitabha recitation is very easy and convenient in all occasions, at all times. No one can steal it away. It cannot be robbed and it cannot be prohibited.
As such, Amitabha Buddha has chosen the recitation of Namo Amitabha Buddha. He said, ‘You recite my Name to attain a rebirth in my Pure Land.’ When we recite Namo Amitabha Buddha, this is in accord with the Buddha’s Original Vows. That is why it is known as the karma of right concentration. Amitabha Buddha has thus said, ‘If you recite my Name and cannot attain a rebirth, I will not accomplish Buddhahood!’ That is good. We recite Namo Amitabha Buddha and the matter of attaining a rebirth is carried out by Amitabha Buddha. So, the recitation of Sutra is not the karma of right concentration. Making obeisance to the Buddha is also not the karma of right concentration. Some people can make obeisance to the Buddha. Those with aching legs and waists, those who are too ill to leave the bed are unable to make obeisance to the Buddha. Many will be left out if Amitabha Buddha say making obeisance is the way to attain a rebirth. This is the same for the other aided karma.
2. The relationship of the karma of right concentration and the aided karma
What is the relationship of aided karma and the karma of right concentration?
Just now, we have mentioned that it is not a must to have the four aided karma. We will not say this, ‘Amitabha recitation is not a certainty to attain a rebirth. We need these four aided karmas to ensure a rebirth.’ If this is the case, the karma of right concentration cannot be established. As Amitabha recitation is the karma of right concentration, it does not need the help of the four aided karma.
Karma is the cause. The karma of right concentration is a hundred percent cause to ensure the fruition. While aided karma means the aided cause.
業就是因，正定業就是百分之百、必定感果的因，助業就是助因。
There is only one cause. It is impossible to have two causes. As the exclusive recitation of the Name of Amitabha Buddha is the karma of right concentration, the attainment of a rebirth is guaranteed. The recitation of the Buddha’s Name is by itself perfect. It does not need the help of others. So, here the word ‘aided’ does not mean to help the Buddha’s Name, to help Amitabha recitation. The help here is to help those who want to attain a rebirth so that he can bring forth the mind to cultivate the karma of right concentration exclusively.
It is like riding on a bus on the high way. We need to have the entrance. Without the entrance, we cannot enter. These four aided karmas resemble the entrance to go up the highway as they lead us to go up the highway of six syllables Buddha’s Name. Once we have cultivated the karma of right concentration, the merits and virtues of the four aided karmas are enveloped in the recitation of Namo Amitabha Buddha.
(1) Entering the karma of right concentration from the aided karma of reading and reciting Sutras
For example, in the proper practice of reading and reciting, without the three Pure Land Sutras, who will know that Amitabha recitation is the karma of right concentration? These three Sutras tell us, ‘Recite Namo Amitabha Buddha exclusively is in accord with the Buddha’s Original Vows. Such a man will surely attain a rebirth- by reading and reciting these Sutras by ourselves, or studying the explanations of the Patriarchs, or listening to the Dharma teachings of the Dharma Masters and we understand that these three Sutras teach us to recite Namo Amitabha Buddha exclusively. In this way, we will enter the karma of right concentration by reading and reciting the Sutras as the aided karma.
The Sutras are not meant for us to read again and again. Of course, there are the benefits of merits and virtues by reading and reciting the Sutras, but the main aim of the Sutra is to let us understand the principles and then we should abide by the Sutra teachings. At the beginning of every Sutra, there are these four words, ‘Thus I have heard.’ ‘Thus I have heard.’ means that whatever the Buddha has taught, I will believe. The Buddha told us that by reciting the Buddha’s Name we can attain a rebirth. We will not harbour doubts in this. This is thus. In this way many unnecessary issues will not come forth. For example, in Amitabha Sutra, it is thus said,
From here travelling to the west, after passing by ten trillion Buddha Lands, there is World known as Ultimate Bliss. After listening to this, we nod our head and said, ‘Thus! That’s it! Frome here to the west, passing by ten trillion Buddha Lands, there is a World known as Ultimate Bliss.’
‘Clever people’ do not think this way. They ask, ‘Why ten trillion Buddha Lands, not nine trillion? Why is it in the west, not in the east? Are you sure there is such a World of Ultimate Bliss?’ This is not known as ‘Thus I have heard’ as he has so many questions.
It is unnecessary for us to ask these questions as it is spoken by the Buddha. Especially in the Pure Land Dharma Door, ‘The teaching can only be penetrated by all Buddhas ultimately.’ ‘This is a door which can only be entered with faith.’ The Pure Land Dharma Door far-surpasses the states which can be conceived by us. If you simply believe in the Buddha’s words, this is known as ‘clearly have faith in the Buddha’s wisdom.’ At the end of every Sutra, we are taught to ‘have faith and accept with joy,’ ‘to practise in accord with the teachings.’ The final aim of Sutra reading is to abide by the teaching and cultivate accordingly. We should understand the meaning of the Sutra and put it in our mind, practise accordingly.
There are two ways to recite the Sutras. One is reciting with the mouth, word by word, phrase by phrase. Another way is to practise accordingly. When we recite Namo Amitabha Buddha, it is equivalent to reciting the three Sutras. Why is this so? This is because in the Amitabha Sutra, we are told to recite Namo Amitabha Buddha. Now, we are reciting the Buddha’s Name. This means that we are practising in accord with this Sutra. In the Contemplation Sutra, we are taught the same principle. In the Sutra of Immeasurable Lifespan, it is still the same principle. So, is not the practice of Amitabha recitation is taking a further step than the recitation of the Sutras? For example, in the worldly realm, we learn about the superior file. The aim of the learning is to carry out what is stated in the file.
We are reading Amitabha Sutra: ‘You are still learning about the files, about the World of Ultimate Bliss in the three Sutras. You are yet to practise the teaching. After you have learnt about the three Sutras, you should practise accordingly.’ For instance, the old lady who is illiterate understand the principles of exclusive Amitabha recitation. It means that she has understood the three Sutras. She has penetrated the principles of the three Sutras. Some people can recite the Sutra and some can even explain the Sutras. But if they do not cultivate Amitabha recitation, this is very bad.
In the records of response on Amitabha recitation, there is a story about a mason. He is illiterate. After leaving home, he practises Amitabha recitation exclusively. He would recite Namo Amitabha Buddha from morning till night. One day, he went to see Dharma Master Tan Xu in the Ultimate Bliss Monastery at Harbin. He had brought forth the mind to take care of the sick during the abstinence session. After staying for more than ten days, he went to take leave from the Master of the permanent dwelling. ‘You do not have a long-term vision. Do you mean you want to leave just staying here for about ten days?’
‘No!’ he answered, ‘I am leaving for the World of Ultimate Bliss.’
The Master of the permanent dwelling saw that he was talking about his attainment of a rebirth. He decided to help him to accomplish this task. A room was cleaned up for him to stay. Then he sent a few monks to recite Namo Amitabha Buddha with him. Before his attainment of a rebirth, those who came to send him asked, ‘Today you are leaving for the Buddha Land. Before leaving can you give us some verses as remembrance?’
He said, ‘I am a labourer, not a cultured man. I do not know how to write any verses or poems. But I have two phrases which I would like to share with you. This is what I understand.’ What are the two phrases? He said, ‘Talking about the Dharma without practising it is not the genuine wisdom.’ After saying this, he sat in lotus posture and recited the Buddha’s name following the multitude. In less than fifteen minutes, he has attained a rebirth.
These two sentences are very true. ’Talking about the Dharma without practising it.’ You can teach the Sutra, explain the principles. But if you cannot recite Namo Amitabha Buddha, this is not the genuine wisdom.’ Then, what is the genuine wisdom? Look at the stupid old lady who cannot teach the dharma, who cannot explain anything. But if she can recite Namo Amitabha Buddha. This is genuine wisdom!
The analogy of a pill- the certainty to attain a rebirth by reciting Namo Amitabha Buddha
藥丸喻——念佛定往生
In order to understand the Sutras that we have recited, we need to practise the exclusive Amitabha recitation in order to enter the karma of right concentration after we have read the three Sutras. That is why reading and reciting the Sutras are known as the aided karma.
誦經要瞭解經義，要通過讀誦三部經進入專修念佛正定業，所以讀誦稱為助業。
Most people would have this type of opinion. This is how they feel, ‘A man who reads lots of Sutras is considered a cultured man with wisdom. Such a practice far-surpasses Amitabha recitation.’ The ancient Virtuous ones have given the following explanation on the relationship of Sutras recitation and Amitabha recitation. The recitation of the Sutras resembles the study of the prescription. The Sutra passages resemble the prescription. The six syllables Name are the pills. We are down with the acute illness of ignorance. Sakyamuni Buddha has given us the three prescriptions which are of the same content. He wants us to recite Namo Amitabha Buddha. We are given the pill ‘Namo Amitabha Buddha.’
We are the patients. According to the prescription, we go for the medicine. Then, we will take the medicine as prescribed. How do we take the medicine? ‘Even if we can only recite Namo Amitabha Buddha ten times continually, without abandoning the practice, in every mindfulness we are sure to attain a rebirth. ‘We will simply abide by this teaching and practise accordingly.
If we say we cannot read the prescription, we can take the pill. Can the illiterate who takes the pill be cured also? Yes, of course. We cannot understand the prescription but Great Master can understand. Hence, he explains for us, ‘These three prescriptions tell us to recite the six syllables Name of Amitabha Buddha!’ The six syllables Name is the pill. Can we attain a rebirth after taking this pill? We can attain a rebirth! From the ancient time until now, many illiterate old women have already attained a rebirth in the World of Ultimate Bliss.
There are people who only investigate the Sutras. They will study the prescriptions exclusively but refuse to take the medicine. Can they be cured of their illness? The answer is no. The most important point is the medicine! We look for the medicine in accord with the prescription. Then we take the medicine. This is the same for the six syllables Name.
The analogy of a map-After we have understood the meaning of the Sutras, we can recite Namo Amitabha Buddha with the peace of mind
地圖喻——瞭解經義後安心念佛
The Sutras also resemble the maps which show us the route to attain a rebirth in the Western Land. The recitation of the six syllables Name is like driving on the road. Before we understand the method to attain a rebirth, we need to read and recite the three Sutras. It is the same when we are travelling, we need to make sure of the routes. After we have understood the way to go, we will just drive on. It is unnecessary to study the map while driving.
In the three Pure Land Sutra, we are told, ‘We will arrive directly at the World of Ultimate Bliss when we recite Namo Amitabha Buddha. Now, when we are reciting Namo Amitabha Buddha, we are on the way to the Pure Land. So, it is unnecessary to study the Sutras on one side while we are driving.
Of course, I do not go against you if you want to read and recite the Sutras. We cultivate Amitabha recitation exclusively. But, as the World of Ultimate Bliss is very adorned, we are filled with Dharma bliss every time we read it. We feel as though we have travelled around the World of Ultimate Bliss one more time. We are greatly attracted to the Pure Land of Ultimate Bliss. We truly despise the Saha world. We are touched by the kindness and compassion of the Buddha. We will feel so very fortunate that we can recite Namo Amitabha Buddha exclusively. We can recite the Sutras once in a while. In this way, it is known as the aided karma of reading and reciting.
(2) Entering the karma of right concentration from the aided karma of contemplation
（二）觀察助業進入稱名正定業
Contemplation means thinking, admiring the two adorned rewards, the proper reward and the dependent reward- of the World of Ultimate Bliss
觀察，就是思惟、欣慕極樂世界依正二報莊嚴。
In the Pratyutpanna Samadhi Sutra, it is thus stated, ‘Once we have accomplished the Buddha contemplation, we can see the adorned countenance of Amitabha Buddha, the revelation of the genuine body. The practitioner asks Amitabha Buddha, ‘Amitabha Buddha, I want to attain a rebirth in the World of Ultimate Bliss. May I know how to come to your Pure Land?’ Amitabha Buddha answers, ‘If you desire to come to my Land, you should recite my name without taking a rest.’ – ‘If you desire to be born in my Pure Land, you should recite my name. Do not mixed up. You should simply recite my name exclusively.’ After you have successfully contemplated the Buddha, Amitabha Buddha will tell you personally, ‘You recite my name.’ Is not this showing we will enter the karma of right concentration from the aided karma of contemplation?’
Besides, in the ninth contemplation of the ‘Contemplation Sutra’, it is thus stated that he contemplates the immeasurable bright illumination of Amitabha Buddha only gathers in the living beings who recite Namo Amitabha Buddha exclusively, without abandoning them. That is why when we recite Namo Amitabha Buddha exclusively, this is also known as entering the karma of right concentration from the aided karma of contemplation.
When we read and recite the three Pure Land Sutras, we are also thinking about the Land while we are reading. We admire the pure and adorned World of Ultimate Bliss. This is also contemplation. For example, in the Sutra of Immeasurable Lifespan, the water in the ponds of seven jewels of the World of Ultimate is the as you wish water. If you hope that the water is hot, it will become hot. If you desire for cold water, it becomes cold. If you desire the water to flow in circles, it will flow in circles. If you wish for swift flow, it becomes fast. If you desire a slow flow, it becomes slow. If you want the water to go up high, it will go up high. If you want the water to flow low, it will flow low. If you want to take a shower, it will fly up and shower you from above.
You want to listen to the Dharma it will start to teach the Dharma. You want to listen to this Sutra it will teach this Sutra. You want to listen to that Dharma it will teach that Dharma. In the pond of seven jewels, let us say there are ten thousand people. Every one of the ten thousand people will listen to different Dharma. Whatever that you wish to listen, the water will teach you specially. It can teach the Buddha Dharma, the Bodhisattva Dharma. It can teach the Dharma in this world and it can teach the Dharma of other worlds. You say, ‘No way, I wish to remember the sufferings to remind me of the bliss. I want to see the scene of sufferings in the Saha world so that I will bring forth the mind of Great Compassion.’ The water in the ponds of seven jewels will tell you the sufferings and afflictions in the Saha world. You can even see it for yourself. You see, even the water is so very inconceivable. Indeed, it is impossible to describe them by comparison.
How high are the trees of seven gems? They are four million miles in height. When the wind blows by, the leaves of the trees touch each other and produce the wonderfully subtle sound of harmony. Once we have listened to this sound, we will attain the patience of No-birth. Once the fragrance of the fruits is smelled, limitless enlightenment is opened up. On seeing the bright lights of the trees, the ignorance in our mind is broken down. As it is said, ‘The nose smells the fragrance, the tongue licks the taste, the ears listen to the sound,’ in every point of touch between the six roots and the six dusts, our mind will be purified and enlightened naturally. All the afflictions are gone.
Just tell me in which world you can find such wonders? There is no way to compare them! After we have understood this, who else will refuse to go? What is more they are free of charged! Anyhow, it all depends on you. Why are you not going? You should go!
This is the karma of contemplation. When we read and recite in this way, think about it and we will naturally admire the wonders in the Pure Land of Ultimate Bliss: ‘It is truly wonderful. I am going!’ How to go there? You just recite Namo Amitabha Buddha exclusively.
In this way, by contemplating the world as the aided karma, we will enter the karma of right concentration.
這樣，通過觀察助業，就進入了稱名正定業。
(3) Entering the karma of right concentration from the aided karma of making obeisance
This is the same for making obeisance. There are also two type of making obeisance. 1 Making obeisance with arrogance 2 making obeisance of refuge
（三）禮拜助業進入稱名正定業
禮拜也是一樣。
禮拜也有兩種：一、輕慢禮；二、歸命禮。
In the making obeisance with arrogance, we are bowing to the Buddha but our mind does not take refuge in Amitabha Buddha. we are thinking, ‘I am wondering what kind of state should I reach before I can attain a rebirth.’ We do not know that the World of Ultimate is the state of Nirvana. It would be impossible for us to go there with our mixed practices, mixed cultivation. This happens because the practitioner does not understand the genuine meaning of making obeisance.
When we make obeisance to the Buddha, we must give ourselves up totally. ‘Namo Amitabha Buddha! I am a sinful mundane man. I am now relying on you the Elder to rescue me.’ We bow down and our mind believe in this and act accordingly. We seek Amitabha Buddha to be our saver. We give up our body and mind to Amitabha Buddha. We will act in accord with the Vows of Amitabha Buddha. This is known as ‘Making obeisance with refuge.’
We make obeisance to Amitabha Buddha. Amitabha Buddha tells us to recite his Name in order to attain a rebirth. So, we bow down and recite ‘Namo Amitabha Buddha, Namo Amitabha Buddha…’We keep on reciting Namo Amitabha Buddha in the process of bowing up and down.
In the making obeisance to Namo Amitabha Buddha and Amitabha recitation, it does not mean that ‘It is not enough if we only recite Namo Amitabha Buddha. We should make obeisance to the Buddha before we can attain a rebirth.’ Instead, with our body bowing down to the Buddha, we are giving ourselves up to the Buddha, we are seeking refuge in him. We will bow down and continue in recitation. Making obeisance to Amitabha Buddha and Amitabha recitation are not in contradiction as they are of the same body.
Even though they are of the same body, there is the primary and secondary in sequence. Amitabha recitation is of primary importance while others are the secondary aids. This is known as making obeisance. This is known as the aided karma.
雖然說是一體的，有一個主次的關係：稱念彌陀名號為主，其他為輔。
這是禮拜，稱為助業。
(4) Entering the karma of right concentration from the aided karma of praising and making offerings.
（四）讚歎供養助業進入稱名正定業
Praising and making obeisance are also known as the aided karma. For example, during the Sagely birthday celebration of Amitabha Buddha, or in the Dharma assemblies of celebration, we will make offerings to the Buddha as we desire to show our respect and earnestness to the Buddha. We make the offerings and sing the verses of praise. But this does not mean we cannot practise the exclusive recitation of Namo Amitabha Buddha, that we must invite Amitabha Buddha to eat the fruits. Making offerings is to show our sincerity and respect to the Buddha.
The greatest verses of praise to Amitabha Buddha are to recite his Name, Namo Amitabha Buddha. The greatest offerings to the Buddha are to attain a rebirth in the Pure Land of Ultimate Bliss. How to attain a rebirth? We recite Namo Amitabha Buddha. By doing so, we are directing the aided karma of praising and making offerings into the karma of right concentration in Amitabha recitation.
3 The aided karma is secondary while the exclusive recitation is the proper karma.
三、傍助業 專正業
The four typed of aided karma will bring us towards Amitabha recitation. This is like a king who is walking in front, with the four great officers around him. The King is the master while the great officers are the aided hands. The great officers are with the duty to listen to the King’s instructions. Besides they are the enhancement of the King’s power. It is the same with Amitabha recitation. Provided we are handicapped in body that we cannot bow to the Buddha. Otherwise, whence do you find the Amitabha reciters who do not bow to the Buddha?
Amitabha Buddha recitation is the karma of right concentration. While the aided karma of reading and reciting the Sutras, contemplation, making obeisance to the Buddha, praising and making offerings to the Buddha should be performed whenever necessary in a suitable way. But if you feel so blissful just by reciting Namo Amitabha Buddha, that you are enveloped in Dharma Bliss, it would be unnecessary to add in the aided karma. But some people feel bored with one practice and they cannot go on in Amitabha recitation. Some even lose the motivation to recite Namo Amitabha Buddha. For such a man he needs to read and recite the Sutras, making obeisance to the Buddha to subdue his mind. This is also the function of the aided karma.
In every mindfulness, we recite Namo Amitabha Buddha. We can also read and recite, study the explanation on the Sutra passages. By doing so, Dharma bliss and faith are enhanced after admiring the adorned scenery in the World of Ultimate Bliss. Maybe I will again bow to Amitabha Buddha and make some offerings, just as if the Buddha is by our side. We feel so close, so near to the Buddha. Or we sing the verses of praise to praise the merits and virtues of the Buddha. These four aided karmas can be used as a means of subduing the mind. But we should pay attention to the main practice and the subsidiary practices. The main practice is to cultivate Amitabha recitation exclusively.
Will we be obstructed from attaining a rebirth if we are illiterate, or our body is inconvenient, or the environment does not allow us to do it, or we do not recite the Sutra, or we cannot make obeisance to the Buddha? The answer is they cannot obstruct us from attaining a rebirth because Amitabha recitation is the karma of right concentration. Our attaining of a rebirth is confirmed.
That is why Great Master Shandao has thus differentiated the proper practice and the mixed practices. This is for us to make a choice. This is to tell us to renounce the mixed practices to cultivate the proper practice.
所以，善導大師判釋正行和雜行，他是有選擇的：讓我們捨雜行，修正行。
Even though there are five proper practices, the aided karmas are secondary in practice. They are the aiding practices. The main practice is to cultivate the karma of right concentration exclusively.
Before entering the karma of right concentration, the four aided karma help us to enter the karma of right concentration. So, they are known as the aided karma. Once we have entered the karma of right concentration, that we are reciting Namo Amitabha Buddha exclusively already, the four Dharma practices can subdue us, helping us in Amitabha recitation. They enable us to recite Namo Amitabha Buddha continually. So, they are known as the aided karma.
‘When I give up the attachment to the mundane world, I enter another world effortlessly. It is unnecessary to pray, to recite a sutra or to give a dharma talk. It is unnecessary to seek forgiveness, repentance or other methods.’
‘Death gives me the feeling that I do not need to do anything. It is just as though I am telling someone I am coming to the end. I cannot do anything anymore. I give up. Whatever you want to do I will just accept.’ I feel that this passage is very near in meaning to the Pure Land’s view. It means when we die, we have just to let go as nothing can be done anymore. Most people die in torment as there are many attachments in this world. They are worried about their children, money and work. Some people find it difficult to die. So, from here we must learn to let go when it is our turn to leave the world. Moreover, we have the promise from Amitabha Buddha who will come to receive us in accord with the strength of his vows. It is much easier for us.
This lady just let go and she entered another world. Her state should be quite high too. I will explain below. I feel that she had arrived at the border of the Pure Land. Her state of an awakened mind showed that she was not in the heaven. She seemed to be enlightened to the Buddha nature and non -existence of a self. She experienced the light of enlightenment and returned to life, to lead a life of love. So, in our practice we are told to let go of all attachment and to wish for a rebirth in the Pure Land relying on Amitabha’s strength of vows. So, from here we can see it is very easy to be born in the World of Ultimate Bliss.
She said it is unnecessary to recite a sutra, a dharma or seeking for forgiveness. She enters the other world naturally when she simply gives up herself. I remember once I went with my Master to console a dying man. I was very touched by my Master’s words. He said kindly to the man who is on the verge of death, ‘So and so, now we will recite Namo Amitabha Buddha. If you can recite, then recite together. If you can’t, just lay down and relax. It is ok if you just listen to our recitation.’ Are not these words very comforting? The dying man will feel very safe and relax. But if you were to say, ‘So and so, this is the last chance. Bring out all your strength to face death. If you can recite then recite together. If you cannot recite, you must try also!’ On listening to this threat, the sick man is stressed out. He will die instantly as he has no strength to join in recitation.
The Master who with his great love understands the rescue of Amitabha Buddha is a natural process that he is able to say in such a comforting way. No condition is needed. There is no threat nor fright in his words. A man who threatens people is not calm as he must be frightened too in his mind. That is why what he says will frighten people, giving stress to others. If we are loving in our mind, our words will only bring love, peace and calm to others. People will feel our love for them.
So, this lady says it is unnecessary to read or recite any prayer or seeking forgiveness. This is because the wavelength of her mind is on a par with the great love of the universe. She naturally enters it.
Namo Amitabha Buddha is a dharma that requires no seeking or pleading. It is a dharma of rescue without condition. When we recite Namo Amitabha Buddha, the wavelength of our mind is the same as Amitabha Buddha. So, we will attain a rebirth naturally. Many of us who do not understand the kindness of Amitabha Buddha will seek a rebirth by pleading to the Buddha every day. His mind is unsettled and frightened that he might be left out. This is because he does not understand when he recites the Buddha’s name, the wavelength of his mind is in the same frequency with Amitabha Buddha’s mind and vows.
Air, sunlight and water and many other elements are free for all living beings as they are the unconditional love of the universe. The unconditional rescue of Namo Amitabha Buddha is his unconditional love for all living beings as he sees them as himself, with no differentiation. Most grateful to Namo Amitabha Buddha
Dwelling in quietude is nurturing the residue of this life
寂寞养残生
Our life is nurtured when we dwell alone in quietude. Dwelling in a state of prosperity, bustling states of fame and benefits, life cannot be nurtured. They only harm our life, destroy it and it deteriorates.
Abiding and taking care of this phrase Namo Amitabha Buddha and maintain a silent mode. Staying alone is the only way to nurture our life.
Nurturing our life means we nurture the life of rebirth. Even though in Amitabha recitation we have already attained the karma of rebirth while we are still alive, that our rebirth is a certainty, but we will not leave Amitabha recitation, from morning till night. The mind of attaining a rebirth is flourishing in our mind, just like the spring blossoms which are racing to sprout.
Besides, this is nurturing the life of immeasurable lifespan. With the Buddha’s Name of bright illumination which is replete with the merits and virtues of compassion and wisdom, it nurtures the growth of the Dharma body. In this world, we are harmed by the thieves of afflictions. It is as though we are lacking an arm, losing a leg. Our body is incomplete. This is just a residue of life. By reciting Namo Amitabha Buddha it helps to heal our handicap, our wounds. Our mind is healed with the broken parts come together again. We are waiting to be born in the transformation of the lotus, accomplishing a body of void, a form of nonpolar.
By Dharma Master Shi Jing Zong
唯有寂寞堪足养生，繁华、热闹，名利场是不能养生的，只能伤生、损生、害生。
孤守一句佛，与人少言语，寂寂复寞寞，最能养吾生。
养生者，养往生之意。虽念佛平生业成，往生已定，然一句佛号晨昏不离，心中往生之意盎然，如春枝竞发。
又，养无量寿之生命，以光明名号，悲智功德，长养法身。
此间被烦恼贼害，
犹如缺胳膊少腿，肢体不全，只是残生。
一句佛号，能愈残肢创伤，
心灵完整合一，
待莲花化生，
成虚无之身、无极之体。
——净宗法师
A comment by oridharma:
The mind of attaining a rebirth is flourishing in our mind. We recite Namo Amitabha Buddha in every mindfulness, waiting for the spring to come. In the Western World the lotus blooms luxuriously. Most grateful to Namo Amitabha Buddha
I feel like crying every time I recite Namo Amitabha Buddha
Question: I often watch the Dharma teachings by the Venerable Master on the videos. I am greatly touched by Master’s teachings and I truly have faith in the rescue of Amitabha Buddha. While I am reciting the Buddha’s Name, Venerable Master Hui Jing and Sifu will often appear in my mind. I am very touched and I cry. Now, I have decided to give up everything to Namo Amitabha Buddha. I do not like to chit-chat with others also. These days, about three weeks ago, as usual, I recite Namo Amitabha Buddha at home. I watch Master’s video. Then what has happened to me? Mostly, when I was reciting Namo Amitabha Buddha in the Buddha Hall, at home or on the road, or driving a car, I would start crying continually when I concentrate on Amitabha recitation, with my face all wet with tears. In one day, I would cry seven or eight times. I feel as though my close ones are not around me. Sometimes, I cry until I have headache and feel bored with everything around me, except Amitabha recitation.
When I am talking to my husband, I feel there is nothing much to talk. I feel as though there is a gap between us as he does not learn the Buddha Dharma. Now, the weather in Vancouver is very good. Once, I have heard the Master said that in Amitabha recitation, at times we might feel stuffy that we are short of breath. This is happening to me now. But when I do other thing, I am fine and normal. I have heard Venerable Master said that Amitabha recitation is a happy and calm matter. I was calm and happy before this. What am I supposed to do on facing such situations next time?
Answer: Namo Amitabha Buddha. How are you now Jing An in Vancouver, Canada? I have read your problems! Below, I will share with you some of my ideas. As I have wished others to know about such situations, I have repeated your problems here a bit. Jing An, according to my judgement, your present situation shows an improvement in your practice. It means that at this period of time, you are in response to the Dharma teaching. It means that you are more immerse in the Dharma.
At this juncture, you become more despise over this Saha world. That is why you seem not to be interested in anything. You do not want to get involved in them. You do not feel like talking to your husband also, as though there is gap in between. This happens because the two of you are not on the same frequency in faith. He does not recite Namo Amitabha Buddha.
Generally speaking, this is not a bad state. This is good for you. In the bringing forth of faith, everyone is different. For some people, this might happen.
Let us talk about this realm and other realm. I feel that these words of Great Master Hong Yi could describe such situations well. He says this, ‘Joy and sorrow occur simultaneously’ before he passes away. These words can be used to describe your situations.
‘sorrow’ means sadness, grief and woe, the pain in the heart. ‘Joy’ means happy, seeking and admiring. ‘sorrow’ comes forth when we recognize this world. This is the keynote of our emotion. ‘joy’ is the keynote of our emotion which desires for a rebirth in the World of Ultimate Bliss. Very often, our mind is swaying in between these two emotions. Sometimes we are swaying heavily to one side and at times to the other side.
We start from the Saha world. After listening to the Dharma, after we have recited Namo Amitabha Buddha for some time, and we can concentrate on our practice, exclusively. At that time, we feel so very sad, that we feel like crying, just as though our loved ones are not around.
You are right! We are very far apart from Amitabha Buddha, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, the World of Ultimate Bliss. So, your state of mind is quite normal. This is also good. I think, this will not go on for too long. It should not drag on too long either. After sometimes, you will come to a balance emotionally. But the equilibrium which you will attain after the emotional struggle is slightly different from the past.
The equilibrium comes forth when the pain in our mind is being caressed. We are emotionally stable and our wound is healed. Then, at this moment, when we talk about the calmness and joy in Amitabha recitation, it is with a root foundation.
If you do not undergo such a state, of course, I do not mean everyone will undergo such a state. It means in the intermediate state of our faith, if we do not undergo such a state on ‘sorrow and joy’, that if we can walk over the ‘sorrow’ and head towards ‘the joy of admiring, seeking and bliss’, our heart will become happier. At this juncture, from the angle of Pure Land, his ‘joy’ becomes strong and powerful. He becomes brighter, calmer and dwells in a state of harmony. Then, he turns back and take a look at the Saha world, he will have the strength to help others. He will not say, ‘I will not see anything. I will not do anything.’ Why did not he see the things? Why did not he do the job? Yes, because he is tired of them. Anyway, he does not have much strength in mind.
So, after sometimes, our mind will become more stable. Our states of mind and emotions will find the equilibrium. Our mind is clear and happy. Then with this mind of renunciation, we are able to conduct the worldly matters. We will be strong enough to take the burden of our family and our lotus friends with much love and care.
I hope that you will quickly get over your emotional stress in a calm and smooth manner, after you have undergone such a state. This state will not be too long. So, do not worry about it. Just keep on with your practice of Amitabha recitation. But at times, when you truly feel like crying, by all means, just cry out. Anyway, let it be a natural process while you are subduing yourself. Hope such situations do not occur too often in one day. By Dharma Master Shi Jing Zong (An extract from the Compilation of Questions and answers in Jing Zong Zhi Sheng)
A comment by oridharma:
‘Joy and sorrow occur simultaneously’-Very often in Amitabha recitation, sorrow and joy arise as we feel that we have finally found the way home. Like a lost child who has finally found his way home, he cries because of great joy in his heart. He does not need to wander anymore. He is safe. Most grateful to Namo Amitabha Buddha悲欣交集-念佛时，心中悲喜交集，犹如一个走失的孩子，终于找到回家的路。他喜极而泣。他不再流浪天涯，他已经安全了。感恩南无阿弥陀佛
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