Chapter 7 Having faith in the potential and Having faith in the Dharma
第七章 信機與信法
Great Master Shandao’ explanation on the Profound faith in Potential and Dharma, abandoning oneself and taking refuge in Amitabha Buddha.
—— 善導大師釋「機法深信」而棄自身歸 彌陀
1. The entry point of faith
(1) The potential and the Dharma
Before this we have discussed the judgement of the Pure Land teachings, the differentiation of the practice:
–In the difficult path and the easy path, we abandon the difficult path to follow the easy path.
–In the strength of self-effort and other’s power, we abandon self-effort to take refuge in the Buddha’s power.
–In the Sagely path and the Pure Land Path, we abandon the Sagely path to tread the Pure Land Path.
–In the Proper practice and the mixed practices, we abandon the mixed practices to take refuge in the Proper practices.
–in the proper karma and the aided karma, we put aside the aided karma to cultivate exclusive proper concentration.
The principles are very clear -cut.
一、信仰的契入點
（一）機與法
前幾章介紹了淨土宗的教判、行判：
——難易二道，捨難行取易行；
——自他二力，捨自力歸他力；
——聖淨二門，捨聖道歸淨土；
——正雜二行，捨雜行歸正行；
——正助二業，擱助業專正定。
理路非常清楚。
But how are we going to enter with faith? If our faith is not established properly, it is still empty words. As such, Great Master Shandao has listed out ‘the two types of profound faith in potential and dharma.’ This is very important as the teaching enables us to establish our faith firmly, to have a better understanding of the Dharma Door of rescue of Amitabha Buddha, to be willing to recite Namo Amitabha Buddha exclusively. So, here we have listed it out especially and discuss it exclusively. The concept of ‘potential’ and ‘dharma’ is very important. ‘potential’ refers to the root potential of living beings while ‘dharma’ refers to the teaching of the World Honoured One. These terms are used by the various sects and groups in general.
但在信仰上，要如何契入？如果不能正確起信，一切皆成空談。為此，善導大師開示「機法兩種深信」，這對我們的信仰建設，對彌陀救度法門的認識，對落實一向專稱非常重要，所以在這裡把它單獨列出來，作為一個專題來說明。「機」和「法」是一對非常重要的概念。「機」，就是我們眾生的根機；「法」，就是世尊的教法：這是各宗各派通用的名詞。
In the Pure Land Sect, ‘potential’ refers to living beings, while ‘dharma’ refers to Amitabha Buddha’s rescue.
就淨土宗而言，「機」，就是眾生；「法」，特指阿彌陀佛的救度。
(2) The potential and dharma are corresponding
In the cultivation of all Dharma doors, if the potential is corresponding with the Dharma Doors, he will instantly certify to the path. For example, when Sakyamuni Buddha is still dwelling in the world, very often, in his Dharma assemblies, immeasurable and limitless living beings would be enlightened, accomplish the path and certify to the fruition instantly.
（二） 機法相應
修行總要機法相應。不管修學什麼法門，如果我們的根機相應於這個法門，當下就可以得證。比如釋迦牟尼佛在世的時候，一場法座下來，往往開悟、得道、證果的無量無邊。
If the potential and the Dharma are not corresponding, he will not be benefitted in the practice of the Dharma. For example, we also read and recite the Flower Adornment Sutra. The states of the Flower Adornment Sutra are very lofty as they are able to link up everything in the three periods of time, the past, present and future. The three periods of time and all the kalpas are not apart from one thought. The dharma realms in the ten directions exist in one tiny dust-mote. The dust-mote does not expand and the worlds are not minimized. Everything assimilates into one another without obstructions. This is as described, ‘The Noumenon is without obstructions. The phenomenon is without obstructions. The noumenon and phenomenon are with no obstruction. The phenomena are with no obstruction.’ We can understand the meanings but we have no way to learn them, to practise them.
如果機和法不相應，就得不到法的利益。雖然也是佛法，比如說我們也讀誦《華嚴經》，《華嚴經》的境界非常高超，貫穿過去、現在、未來，三世一切劫都在一念之中，十方法界都在一個毛塵當中，塵埃不用擴大，世界不用縮小，相融無礙——這樣的境界，即是所謂「理無礙，事無礙，理事無礙，事事無礙」。我們雖然可以瞭解，但是無從修學。
In the practice of the Buddha Dharma, the most important matter is we know our own root potential and we choose a suitable Dharma Door to practice. This is the same when we go to the hospital to see the doctor. There are so many types of medicine in the drawers. But the doctor would prescribe the medicine which would cure our illness. With the correct medicine, our illness can be cured. This is known as a good doctor. If the doctor simply gives you any medicine, he is known as the stupid doctor. A stupid doctor might even kill his patient, giving him the wrong medication.
修學佛法，最重要的是就我們本身的根機，選擇適合的法門。這就好像到醫院去看病，雖然藥櫃裡有很多藥，但是要根據我們的病情抓適合自己的藥，對症下藥才有療效，才是良醫。如果隨便抓一把藥給你，就是庸醫，庸醫會殺人，誤人性命。
Nowadays, the printing industry is very advance. Printed Sutras are spread widely. As long as they are the Buddha Sutras, they are the Dharma medicine. We use the medicine to cure a disease. This is the same for the dharma which should be suitable for the individual potential. If the dharma is not corresponding to the potential, afflictions will increase greatly and no liberation is attained. Instead, they are bound by it. So, we must contemplate the potential to choose the proper dharma. This cannot be done easily. Luckily, Great Master Shandao who is the transformation of Amitabha Buddha came forth to teach the ‘two types of profound faith in accord with the potential and dharma.’ It is as though he is checking on our pulse, prescribing the medicine for us.
Now, we are going to learn the ‘two types of profound faith in potential and dharma’ by Great Master Shandao.
現在印刷術很發達，經典流布很廣。只要是佛的經典，都是法藥。藥要對症，法要對機。法不對機，徒增苦惱，不得解脫，反增纏縛。所以，一定要觀機擇法。這一點不容易。好在有善導大師以彌陀示現的身分講出「機法兩種深信」，等於給我們把脈，給我們開藥方。
我們現在來學習善導大師的「機法兩種深信」。
2. The two types of profound faith in potential and dharma
In the Contemplation Sutra, the section on the top position of the supreme grade, Great Master Shandao has thus explained the ‘profound mind’ in the ‘three minds.’ He said, ‘The profound mind refers to a mind with profound faith. There are two types of profound faith.
The two profound faiths are as follows:
二、機法兩種深信
善導大師解釋《觀經》上品上生章「三心」當中的「深心」而言：
深心者，即是深信之心也。
亦有二種。
這個深信，分成兩方面。
(1) Firstly, I resolutely and deeply believe that I am now the sinful and evil mundane man of births and deaths.
First of all, I truly believe that I am now the sinful evil mundane man of births and deaths. Throughout the long Kalpas I often sink into transmigration on the six paths, without a condition to leave.
（一）一者決定深信自身現是罪惡生死凡夫
一者決定深信：
自身現是罪惡生死凡夫，
曠劫以來常沒常流轉，
無有出離之緣。
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!’
這個非常重要！常言道「人貴有自知之明」，我們就是不知道自己的根機。善導大師很慈 悲，來給我們畫一張像，來給我們拿一面鏡子，說：「你就是這個樣子！你看好，這個樣子！」
This passage can be discussed in four parts. 1 A general clarification of profound faith 2Clarifying the feature of the present potential 3 Clarifying the feature of the past potential 4 Clarifying the feature of the future potential
這段話可以分成四個小節：一總明深信；二明現在機相；三明過去機相；四明未來機相。
1 A general clarification of profound faith
1.總明深信
‘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.
「一者決定深信」，這是第一句，是總說。一切眾生，若要修持淨土法門，必然要有這個深信。如果沒有這個深信，淨土法門就進不來，就擋住了，被自己傲慢的心擋住了。不管你是什麼人，不論你悟境多麼深遠，不論你說法度生事業多麼廣大，如果不入淨土門，那麼你按你的去做；如果想入淨土門，這就是門檻。能過這一關，你就能入淨土門；這一關你心裡過不去，那淨土門對你就關閉了，你不是罪惡凡夫，就不用學淨土門了。
‘that I am now the sinful evil mundane man of births and deaths’: This is talking about our root potential in the present life. ‘I’ refers to every one of us. ‘now’ refers to this instant, we are the mundane men of births and death. We are not the sages who have attained liberation, who are the good and blessed ones.
「自身現是罪惡生死凡夫」：約現世說明我們是什麼樣的根機。「自身」就是我們每個人自己，現在、當下是罪惡生死凡夫，不是福善解脫聖人。
Great Master Shandao is the revelation of Amitabha Buddha has certified to the Samadhi of Amitabha recitation in his lifetime. In every one of his recitation, a ray of light is emitted from his mouth. He has spoken of himself as the mundane man. What is more so with us! In the teachings of the Zen Sect, they seldom mention ‘I am now the mundane men.’ Instead, it will encourage us, ‘You are the Buddha originally! You should be brave enough to take up the responsibility. Be a man, please! Do not be so lowly and inferior!’ This is because they are standing at a different angle. The other Dharma Doors of cultivation are also having the standpoint of ‘you are the Buddha originally’, that kind of states and aspiration. They enter the cultivation from the Original ground of enlightened Nature. But we who are wearing such high hats are still a mundane man.
彌陀示現的善導大師，現身證入念佛三昧，口念一句佛就出一道光，他都如此說，何況我等！禪宗很少講「現是凡夫」，都是鼓勵我們：「你本來是佛！你要敢於承擔，你要有大丈夫氣概，你不要那麼卑劣！」這是角度不同。其他修持法門也是從「本來是佛」那個理想境界，從本地覺性入手。可是，我們頂著這高高的帽子，還是一個凡夫。
‘Originally, you are the Buddha.’ This is true at the noumenon level. In reality, we are still the mundane men. How to solve this problem? In the Pure Land Dharma Door, we have a change of angle, a change of the direction of cogitation. We stand at the angle of ‘now I am the mundane man’ to enter the practice. If you want to learn the Pure Land Dharma Door, you should not be confined to your original way of thinking. You should not set the limitation in accord with the concepts of the general path practice of Zen, Secret, Tian Tai or Flower Adornment.
「本來是佛」，理體上雖然如此，現實當中我們還是凡夫，這個問題怎麼解決？淨土法門就換一個角度，換一個思維方向，從「現是凡夫」這個立場契入。學習淨土法門，不能局限於原來的思維模式，不能局限於通途的禪、密、天台、華嚴的觀點。
Great Master Yin Guang has said earnestly, ‘The two different types of cultivation are as follows: If you are practising relying on your own effort in the cultivation of precepts, concentration and wisdom in order to sever the delusion, to be certified to genuineness, to be liberated from births and deaths, this is known as the Dharma door on the General Path
印光大師懇切地說：
修持法門有二種不同：
若仗自力，修戒定慧，
以迄斷惑證真、了生脫死者，
名為通途法門；
If you are replete with genuine faith and sincere vows to uphold the Buddha’s Name, that you wish to rely on the Buddha’s strength of kindness to attain a rebirth in the Western Pure Land, this is known as the special Dharma Door.
若具真信切願，持佛名號，
以期仗佛慈力、往生西方者，
名為特別法門。
The general Dharma Door refers to the Dharma Door of common nature while the Special Dharma Door refers to the Dharma Door which is special, which is different from others
「通途法門」就是普通性的法門，「特別法門」就是特別、與眾不同的法門。
What is meant by the Dharma Door of the general practice? Great Master Shandao has thus said, ‘In Buddhism, there are immeasurable Dharma Doors. Whether they are the Dharma doors of the great vehicle, the small vehicle, the expedients or the genuineness, they should cultivate precepts, concentration and wisdom, to sever greed, hatred and delusion so that they are thoroughly purified with no residues. Only then they can be liberated from births and deaths. This is as difficult as ascending the heavens. It is a hopeless case for us, the mundane men who are bound in afflictions to practise them.
什麼叫「通途法門」呢？印光大師說：
佛法法門無量，
無論大小權實，一切法門，
均須以戒定慧，斷貪瞋癡，
令其淨盡無餘，方可了生脫死。
此則難如登天，
非吾輩具縛凡夫所能希冀。
‘Great vehicle and small vehicle, expedients and genuineness’: means the Mahayana, Theravada, convenient skills in means or Genuinely Ultimate. Thus, regardless whether they are the great vehicle teaching or the small vehicle teaching, the expedients teaching or the Ultimate teaching on the Genuine Thus,
「大小權實」：大乘、小乘，權教、實教。不管是大乘教還是小乘教，不管是方便權教還是真實了義教。
we must cultivate precepts, concentration and wisdom in all these Dharma Doors so as to sever greed, hatred and delusion thoroughly, with no residue. We are totally purified, without even a dust-mote of greed, hatred and delusion. All the deluded karmas are eradicated and we are certified to the original genuine mind, the genuine nature. We are liberated from births and deaths.
這些法門都須修行戒定慧，讓貪瞋癡徹底乾淨、了無餘剩，灰塵這麼大的貪瞋癡都沒有，完全乾淨了；斷除一切惑業，證得本來的真心真性，了生脫死。
’This is as difficult as ascending the heavens. It is a hopeless case for us the mundane men who are bound in afflictions to practise them.’ The cultivation of these Dharma Doors is more difficult than going to the heavens. It is impossible for us, the mundane men who are full of the karmic strength to achieve. What is meant by ‘the mundane men who are bound in afflictions’?’ ‘bound’ means being tied up, in bondage. We are all tied up by the various ropes of karmic force that we are immovable. Mundane men such like us hope to cultivate precepts, concentration and wisdom, to sever our greed, hatred and delusion so that we are pure with no residue, that all the delusions are severed and we are certified to the Genuineness Thus, is only a dream! We dare not hope for this.
「此則難如登天。非吾輩具縛凡夫所能希冀」：這樣的法門修持，比登天還難，不是我們這樣通身業力的凡夫所能指望的。什麼叫「具縛凡夫」呢？「縛」就是纏縛、捆綁，我們被種種業力的繩索纏得死死的。像我們這樣的凡夫，希望修戒定慧斷貪瞋癡，達到盡淨無餘，斷惑證真——想都不要想！我們沒有這個指望。
These are the Dharma Doors of the general path whereby the cultivation of precepts, concentration and wisdom is the aim, the severance of greed, hatred and delusion is the practice. Their aim is to purify all the afflictions until there is no residue. While in the special Dharma Door, we only need to rely on the karmic power of Amitabha Buddha’s Great Vows. Everyone can attain a rebirth in the Western Land relying on the strength of the Buddha’s Kindness regardless of our effort in practice which might be profound or shallow, whether we have or have not accomplished the karma of practising the path, whether we are very wise or lacking in wisdom. This Dharma Door is special as it depends totally on the Vows of Amitabha Buddha.
這是通途法門，以戒定慧為宗旨，以斷貪瞋癡為行持，以煩惱盡淨無餘為目標。特別法門只要真信切願，仰投阿彌陀佛大願業力，無論你功夫是深是淺、道業有成無成、智慧是大是小，通通可以仗佛慈力往生西方。它之所以特別，就特別在阿彌陀佛的誓願。
In the practice of the Buddha Dharma, first of all we must differentiate the differences in these two Dharma Doors. We should not use the principles of the general path Dharma Door to evaluate Amitabha Buddha’s Great Vows of Compassion, the benefits of the special Dharma Door. If we take the standard of evaluation for the general path Dharma Door to judge the Pure Land Dharma Door, this is not cutting the cloth in accord with the size of our body. We are using the wrong standard of judgement.
修持佛法，首先要明辨這兩個法門的區別，不可以用通途法門的教理來衡量阿彌陀佛大悲誓願、特別法門的利益；用通途法門的框框來套淨土法門，這就不是量體裁衣了，這個框框就套錯了。
Great Master Yin Guang had thus sighed. He said, ‘From the ancient time until now, many people feel that they are propagating the Buddha Dharma. They thought that they were teaching the Pure Land Dharma Door. The problem is they explained the Pure Land Dharma Door based on the concept of the general path Dharma Door. They thought they are propagating the Dharma to benefit the living beings. In fact, they are misleading and harming the living beings, obstructing the Buddha Dharma without realizing it. So, we the learners of the Pure Land Dharma Door should use another set of thinking pattern.
印光大師很感嘆，他說：從古到今，很多人自以為在弘揚佛法，認為自己在弘揚淨土法門，可是他把通途法門的觀點拿來講淨土法門，自以為弘法利生，其實是誤害了眾生，阻礙了佛法，自己還不知道。所以，我們學習淨土法門，要用另外一個思維模式。
2 The appearance of the present potential—the sinful and evil mundane men of births and deaths
2.現在機相——罪惡生死凡夫
‘I am now the sinful evil mundane man of births and deaths’ Great Master Shandao does not talk about ‘originally, I am the Buddha’. His entry point is very cordial: We are now the mundane men. He has drawn us a picture on who we are. Now, ‘we are the sinful and evil mundane men of births and deaths.’ The description of mundane men is always negative. Generally, we talk about the ‘confused mundane men’, ‘upside down mundane men’, ‘mundane men of sinful hindrances’, ‘afflicted mundane men’, ‘mundane men with mixed false thoughts.’ We are the ‘sinful and evil mundane men.’ ‘Being sinful and evil’ is the cause while ‘births and deaths’ is the fruition. As we have committed the evils and offences, we fall into the transmigration of births and death.’
「自身現是罪惡生死凡夫」：善導大師不談「本來是佛」，他的入手點很親切：我們現在是凡夫。給我們畫了這張像，現在是「罪惡生死凡夫」。「凡夫」前面沒有好的形容詞，總是說「亂想凡夫」「顛倒凡夫」「罪障凡夫」「苦惱凡夫」「雜念紛飛的凡夫」。我們是「罪惡生死凡夫」。「罪惡」是因，「生死」是果。起惡造罪，所以生死流轉。
3 The appearance of the past potential — sink into transmigration on the six paths,
3.過去機相——常沒常流轉
‘Throughout the long Kalpas I often sink into transmigration on the six paths’: Presently we are like this. It means our past was also not good. In the past immeasurable great Kalpas, we were sunken in the transmigration on the six paths. This is known as ‘often sunken into transmigration on the six paths.’ ‘often sunken ’means that most of the time we are in the three evil paths. We are born in the realms of man or devas a few times. It is like we are in the water. We will sink and submerge in water. After a long time only then we manage to come to the water surface to take a deep breath. Before we have fully taken the breath, we are sunken again. What do you think: isn’t this suffering?
「曠劫以來常沒常流轉」：現在如此，過去世也根本不好。過去世無量大劫的時間，我們都在六道裡面輪迴，這叫「常沒常流轉」。「常沒」，多數時間在三惡道，少數時間在人天道。就像 在水裡一樣，沉沒下去了，好不容易探出頭來，喘一口氣兒，還沒喘過來，又沉下去了，你說這樣苦不苦？
It is very difficult to be born as a man! With this precious form of a man, we should make use of it to practise the Buddha Dharma. In this preciously short span of human life, which is as short as a flick of lights, the strike of the lightnings, if we do not use it to cultivate the Buddha Dharma, instead, we use it to commit sinful karma of offences, we will finally end up sinking into transmigration! This is truly a waste of a human life! Those who do not learn the Buddha will not be able to understand how precious it is to be born as man. They are unable to feel the honoured position of a human form. We can say that they have wasted this precious Dharma Vessel!
人身啊，人身特別難得！這珍貴的人身，要用來修持佛法。在我們這寶貴的，比石火電光還要短暫的人生當中，若沒有修持佛法，卻在造罪造業，結果更加沉淪墮落，那就太可惜了！不學佛法的人，真的感受不到生命的可貴，感受不到人身的尊嚴。可以講，浪費了這麼一個寶貴的法器啊！
It is very difficult to be born as man. If we were born into the animal realm, the hell or the path of hungry ghosts, our dharma affinity would be very little. It is a very rare chance to encounter the Dharma! Only when we are born in the human realm, we are able to listen to the Buddha Dharma. Consequently, we are born as man but we do not make use of it to cultivate the Buddha Dharma. Instead, we spent our energy, lifespan and time to seek the five worldly desires. This is truly a misuse of human’s life.
人身是難得的。如果投胎做畜生了，如果到地獄、餓鬼道了，那法緣就太稀缺了！唯有人道堪聞佛法。結果得了人身的我們沒有修持佛法，反而把自己的精力、生命、光陰都用在追求世間五欲上，這就非常不值得了。
4 The appearance of the future potential-without a condition to leave.
We should always heave a sigh of despair! The past had already passed by. There is no point to talk about it as it is truly regretful! We were the sinful and evil mundane men in the past. Now, we just have to look forward! What will happen in future?
‘We are without a condition to leave.’ The words of Great Master Shandao is very earnest. He said that in future, by ourselves, there is no condition for us to leave. If we want to find a way to be liberated from births and deaths on our own, to find the ability for us to leave births and deaths, it is simply a hopeless case! There is no way for us to leave transmigration! ‘You better put this type of thinking to a halt.’ On hearing this we are very cold in heart. We are totally hopeless!
4.未來機相——無有出離之緣
常嘆息啊！過去的已經過去了，不講了，不堪回首啊！過去都是罪惡凡夫；我們的眼睛就看未來吧！未來怎麼樣呢？
「無有出離之緣」：善導大師講話很懇切，說未來啊，未來在我們身上找不到出離之緣。想在自己身上找到了生脫死的方法，找到出離生死的能力，這種可能性，沒有！一點可能性都沒有！「你就死了這條心！」我們聽到之後，心就冰涼了，就絕望了！
These three phrases have linked up the past, the present and future. This is to tell us our actual situation in this present form. This is the content of what we should believe. ‘Resolutely, we believe profoundly’ is the attitude of our faith. It means this is the real situation. Facing such reality, we should recognize it. This is known as ‘resolutely I believe.’
這三句話是貫穿過去、現在和未來，是說明我們本身的狀況，也是所信的內容。「決定深信」是能信的心態。就是說，這是一個事實；我們對這個事實，如實地認識它，這叫「決定深信」。
Talking about profound faith, the shallow faith, they are thus spoken when we are yet to bring forth the faith. For example, you are called Zhang Lan Hua. Will you say this, ‘I resolutely believe that I am known as Zhang Lan Hua.’ Do you think you will talk like that? Of course not! If other people talk to you, ‘I resolutely believe that you are Zhang Lan Hua!’ ‘Oh, dear, what are you talking? I am Zhang Lan Hua. What do you mean you resolutely believe in this?’
講深信，講淺信，其實是相對於我們還沒有信來講的。比如說你叫張蘭花，你會不會說：「我決定深信，我就叫 張蘭花。」會這樣講嗎？不會！如果別人對你說：「我決定深信你就是張蘭花！」「怎麼搞的？我就是張蘭花，怎麼叫決定深信？」
This is because we are the arrogant men. We do not recognize our original face. So, Great Master Shandao used these phrases, saying, ‘You should resolutely believe that you are now the sinful, evil mundane men of births and deaths!’ Once this is realized, the answer is ‘yes.’ We will no longer talk about faith and doubts. We will not talk about resolute or not resolute because this is originally the reality.
因為我們驕慢，不認識自己的本來面貌，所以善導大師用這個詞，說：「你要決定深信，你現在就是罪惡生死凡夫！」一旦落實，就「是」了，就不談信疑，也不講決定不決定了，因為本來就是事實。
5. Do not look for the condition to leave on your own
5.不在自己身上找出離之緣
Since there is no condition to leave transmigration by ourselves, we still want to leave the transmigration of births and deaths. Then, how to find the way out? Our eyes should be moved away from our side. Instead, we need to look at the direction of the Buddha. Only then it is called ‘reciting Namo Amitabha Buddha exclusively.’ Facing this one direction, we recite Namo Amitabha Buddha exclusively.
既然自己身上沒有出離之緣，我們又想出離生死輪迴，那要往哪裡找？我們的眼睛就要從自己這邊移開，要向佛那邊看，這才叫「一向專念」。一個方向，專門念佛。
As we have mentioned before, whether we can attain a rebirth in the Western World of Ultimate Bliss or not does not depend on us. It depends on Amitabha Buddha whether he has or has not accomplished Buddhahood, whether he wants to save us or not, whether he has the kindness and compassion or not, whether he has or has not accomplished the strength to rescue us. He is kind and compassionate, wishing to save us. But without the strength, it would still be in vain. Even if he is very powerful but without the kindness and compassion, he will comment, ‘You are too sinful! I do not want to save you.’ It would still be in vain! Amitabha Buddha is known as ‘the Buddha of Great Kindness and Great Compassion’, ‘the Buddha of Great Vows and Great Strength’ as he has vowed to rescue all sentient beings with kindness and compassion. He is replete with the vows and power to save all living beings. So, we recite Namo Amitabha Buddha exclusively. We should not find the condition and the way out of transmigration from our side.
前面也講到了，我們能不能往生西方極樂世界，不要看自己，要看阿彌陀佛成佛了沒有，他是不是要救我們，他有沒有這個慈悲，他有沒有這個力量。他雖然慈悲，想救我們，但是他沒有這個力量，那也白搭；他雖然有這個力量，但是沒有這個慈悲，「你太罪過了！我不願意救你」，那也白搭！阿彌陀佛稱為「大慈大悲」「大願大力」，慈悲願救一切眾生，願力能救一切眾生。所以，我們一向專念，不要在自己這邊找出離之緣。
Still, many people are looking for a way out of transmigration from their side. Great Master Shandao has clearly told us: No way! You cannot find it!’
很多人都在自己這邊找。善導大師就很清楚地告訴我們：你找不到！
‘You see, I am full of false thoughts! How to attain a rebirth when I am like this?’ With all your false thoughts, you cannot attain a rebirth. Even if you are very pure, you also cannot attain a rebirth! That is why you are told to recite Namo Amitabha Buddha exclusively. Do not think about your afflictions as you should abandon them thoroughly, see through them thoroughly. With all your false thoughts, this cannot be the cause to attain a rebirth. Since this is not the cause to attain a rebirth, why are you still asking about it? Whether you are full of false thoughts or without false thoughts, what are their relationship to the attainment of a rebirth? Whether you are with false thoughts or without false thoughts, they are not connected to the attainment of a rebirth.
「你看我妄想紛飛，我這樣怎麼能往生呢？」不要說妄想紛飛不能往生，就是清淨也不能往生，所以叫你一向念佛，不要回頭想自己的煩惱，把它徹底放棄，把它徹底看破。妄想紛飛，當然不是往生之因；既然不是往生之因，幹嘛要問它呢？有妄想、沒妄想，跟往生有什麼關係呢？你有妄想、沒妄想，跟往生毫無關係。
For instance, he is not your son. Whether he is good or bad, it is none of your business. But if he is your son, it will be a different issue. When he is good, you are happy and joyful. When he is bad, you are sad and worried. Taking the false thoughts as you own son, you will be so worried over them. You should simply abandon them as their goodness or evils are not connected to you. You can rely on karmic strength of Amitabha Buddha’s Great Vows to attain a rebirth.
比如說一個人，他不是你的兒子，他是好是壞，跟你一點關係都沒有。如果他是你的兒子，就不一樣了：好了，就高興，歡喜；不好，就悲傷，憂鬱。把妄想當作親生兒子，才在那裡起伏波動。要把它徹底放棄，好壞跟你沒有關係，你乘阿彌陀佛大願業力去往生。
What is your relationship with false thought? They resemble the clouds in the sky. When the clouds rise up, let them rise up. They resemble the leaves on the tree. If they want to fall, let them fall down, without considering whether they are red or yellow, long or short. You simply recite Namo Amitabha Buddha exclusively and abandon them thoroughly. Anyway, you are the mundane man with the false thoughts originally. This is your status, the mundane man with false thoughts. You just recite Namo Amitabha Buddha in this status, ‘Namo Amitabha Buddha, Namo Amitabha Buddha…’ This is known as the ‘exclusive recitation of Namo Amitabha Buddha.’
妄想跟你有什麼關係呢？猶如天上的雲，它要起，就讓它起；猶如樹上的葉，它要落，就讓它落，不管它是紅是黃、是長是短。你一向念佛，就把它徹底放棄。你本來就是這樣的妄想凡夫，就以這樣妄想凡夫的身分稱念南無阿彌陀佛，「南無阿彌陀佛，南無阿彌陀佛……」這叫「一向專念」。
Do not find the answer on your side. Do not look for the causes and conditions of liberation on our side because we do not have them. Since we do not have the ability to liberate ourselves, we will give ourselves up thoroughly. We will only look at Amitabha Buddha.
Where to look for the condition to leave transmigration? We can look for it in the next profound faith, that we ‘resolutely believe’.
不在我們自己身上找活計，不在我們自己身上找解脫的因緣，因為我們沒有。沒有，就徹底放棄，眼睛投向阿彌陀佛。
到哪裡找出離之緣？就到第二種「決定深信」裡找。
The first ‘profound faith that we resolutely believe in’ is known as ‘putting an end to all our false seeking’. As it is said, ‘Putting all false thoughts into extinction, rescuing the Dharma Body to stay alive.’ This sentence is often spoken by the Zen Sect, it can still be used in the Pure Land Sect. Why do we feel that the attainment of a rebirth is uncertain? This is because we have not put an end to our false thoughts! We keep on looking for ways to attain a rebirth from our side. Actually, we cannot find it! So, this should be abandoned thoroughly. Great Master has explained the meaning of ‘profound faith in potential’, that let us feel so hopeless about ourselves, that we are totally in despair, that we would abandon this self thoroughly. This is the point of entry for the Pure Land Sect practitioners. This is to put our arrogant mind to rest, to extinction. If we desire to enter the Pure Land Door, Great Master Shandao has used these words to ‘hit hard’ on our mind of arrogance. You should deeply believe that you are the sinful, evil mundane man. You should truly believe that you by yourself have no condition to leave transmigration.
第一種「決定深信」叫「死盡偷心」，所謂「打得妄想死，救得法身活」。雖然這句話是禪宗經常講的，但是也可以引用到淨土宗裡來。我們為什麼覺得往生不定？妄想不死啊！老是在自己這邊找，其實找不到嘛！所以，這一點要徹底放棄。善導大師解釋「機深信」，是讓我們對自己徹底失望，徹底絕望，徹底放棄。這個地方，就是淨土宗入手的地方，這是要息滅我們的驕慢心。想入淨土門，善導大師就用這幾句話把我們的驕慢心「打下來」：你要深信自己是罪惡凡夫，你要深信自身沒有出離之緣。
(2) Secondly, I resolutely believe by reciting Namo Amitabha Buddha I will surely attain a rebirth
（二）二者決定深信念佛必生
What to do if we by ourselves have no condition to leave births and deaths?
Secondly, I resolutely believe the Forty-eight Vows of that Buddha, Amitabha Buddha who gathers in all living beings without any doubts or hesitations. By relying on the strength of His Vows, I will surely attain a rebirth.
自身沒有出離之緣，那怎麼辦？
二者決定深信：
彼阿彌陀佛四十八願，攝受眾生；
無疑無慮，乘彼願力，定得往生。
This is known as the profound faith in the Dharma. It can also be divided into four parts. 1 A general clarification of the profound faith 2 Clarifying the Dharma which we believe. 3 Clarifying the mind that gives rise to faith. 4 Clarifying the benefits thus reaped.
這就是法深信。也分四節：一總明深信；二明所信之法；三明能信之心；四明得益。
1 A general clarification of the profound faith
‘Secondly, I resolutely believe’: this is a generalization without detailed explanation.
1.總明深信
「二者決定深信」：是總明，還沒有詳細展開。
2 The Dharma which we believe
2.所信之法
‘Amitabha Buddha who’ means the faith in the Buddha. ‘Forty-eight Vows’ means to believe in the Buddha’s Vows. ‘gather in living beings’-We believe in the functions and effects of the Buddha’s Vows are to rescue living beings. The teaching is open up layer after layer.
‘Amitabha Buddha who’- is the King of great doctors has come. The Rescuer is here!
「彼阿彌陀佛」，是信佛；「四十八願」，信佛願；「攝受眾生」，信佛願的作用功能，在救度眾生：一層層遞進。
「彼阿彌陀佛」，大醫王來了，救主來了！
On our side, we are already death. From the past until now, until the future time, we do not have a condition to leave births and deaths. So, we must turn and take a look at that Buddha, Amitabha Buddha. ‘that Buddha’ is to point out specially. We are in this world while the Buddha is in that World. From here we can see that the Pure Land Dharma Door is a Dharma Door with the differentiation of here and there, the Dharma Door of coming and going, the Dharma Door of getting and renouncing. Originally, it is different from the Zen Sect. In the Zen Sect, there is no here and there, no others nor I, no coming nor going, no getting nor renouncing. In the Pure Land Door, there is getting and renouncing. This means that is a differentiation. In differentiation there is here and there. So, it is said, ‘that Buddha, Amitabha Buddha.’
我們這邊是死定了，過去、現在、未來無有出離之緣；那麼，我們的眼光就看向阿彌陀佛。「彼阿彌陀佛」，這個「彼」是特指。我們在此界，佛在彼方，這也說明淨土法門是有此有彼的法門、有來有去的法門、有取有捨的法門，本來跟禪宗就不一樣。禪宗是無彼無此，無人無我，無來無去，無取無捨。淨土門就有取捨，就有分別。分別，就有彼有此：「彼阿彌陀佛」。
‘that Buddha’ carries the meaning of making a choice. In the ten directions, there are so many Buddha. But we are not talking about the Medicine Buddha, neither are we talking about Sumeru Lights Buddha, nor the King of Bright illumination Buddha. We are referring to Amitabha Buddha especially. As it is said, ‘I resolutely believe in that Buddha, Amitabha Buddha.’ This is to lead us away from looking at ourselves first. Then, among all the Buddhas, all the Bodhisattvas and all the Dharma Doors, we concentrate on one Buddha, Namo Amitabha Buddha. We resolutely believe in one Buddha, that Buddha by the name Amitabha Buddha!
這個「彼」，還有揀擇的意思，就是：十方諸佛雖然很多，但不是藥師佛，也不是須彌光佛，也不是光明王佛，是特指這尊阿彌陀佛。所謂「決定深信，彼阿彌陀佛」，是把我們的目光先從我們自身引開，然後在一切諸佛、一切菩薩、一切法 門裡面，聚焦到阿彌陀佛一佛身上：決定深信，彼阿彌陀佛，一尊！
What are the specialities in Amitabha Buddha that we can have profound faith in him?
‘The Forty-eight Vows’: Why are we having resolute faith in this Buddha? It is because this Buddha has brought forth the forty-eight Vows on our behalf. No other Buddha has brought forth the forty-eight Vows for us. No other Buddha has established the Pure Land of Ultimate Bliss on our behalf. No other Buddha has called us back to return to our Homeland of Ultimate Bliss like Amitabha Buddha. That is why we ‘resolutely believe in that Buddha, Amitabha Buddha.’ We will recite Namo Amitabha Buddha exclusively because he has brought forth the forty -eight Vows on our behalf. What is the reason for Amitabha Buddha to bring forth the forty -eight Vows?
彼阿彌陀佛的什麼讓我們深信呢？
「四十八願」：為什麼決定深信這尊佛呢？因為唯有這尊佛為我們發了四十八願。沒有第二尊佛為我們發如此的四十八願，為我們建立如此的極樂淨土，如此呼喚我們回歸極樂家園。所以，我們「決定深信彼阿彌陀佛」，我們一向專念阿彌陀佛，是因為他為我們發了這樣的四十八願。阿彌陀佛發四十八願幹什麼呢？
‘To gather in all living beings’: ‘gather in’ means to rescue. ‘living beings’-what kind of living beings? They are as mentioned before this, the sinful and evil mundane men of births and deaths. Throughout the long Kalpas they are often sunken in transmigration. By themselves these mundane living beings do not have the conditions to leave transmigration. Living beings such like these cannot be saved by all the Buddhas in the ten directions, using the teaching of the general path. We are the hopeless case. But Amitabha Buddha does not leave us out. He has brought forth the forty-eight Vows to save us. That is why it is said, ‘to gather in the living beings.’
「攝受眾生」：「攝受」，就是救度；「眾生」，是什麼樣的眾生呢？就是前面所說的罪惡生死凡夫，曠劫常沒常流轉、自身無有出離之緣的凡夫眾生。這樣的眾生，十方諸佛、通途的教法不能救度，我們自己絕望了。但是阿彌陀佛不遺漏，發四十八願，把我們救度起來。所以說「攝受眾生」。
3 The mind that gives rise to faith
Then, how about us?
‘without doubts or hesitation’: We do not doubt. We do not have any hesitation. As we have mentioned before, ‘without doubts’ and ‘with no hesitation’ have been explained in the teaching of the ‘profound faith in potential.’ Why is it thus said? As we are the sinful and evil mundane men who have no conditions to leave the triple realm, now that we have encountered the rescue of Amitabha Buddha, do you think we will still doubt his teachings, hesitate to uphold the practice? No, we will not.
Without the conditions to leave, such a man does not have the asset to doubt, to hesitate. No matter how suspicious we are, how worries we are, we cannot find another road. We do not have the conditions the leave.
3.能信之心
那我們自己怎麼辦呢？
「無疑無慮」：不要懷疑，不用顧慮。「無疑」「無慮」這兩個詞，在前面的「機深信」當中就已經給我們解決了。怎麼這樣講呢？因為我們既然是罪惡生死凡夫，無有出離之緣，現在遇到了阿彌陀佛的救度，難道還要懷疑，還要心存顧慮嗎？就不會了。沒有出離之緣的人，就沒有疑慮的本錢，我們再怎樣懷疑、顧慮，都沒有第二條路，都無有出離之緣。
We will surely let go of ourselves to rely totally on Amitabha Buddha resolutely. This is as described in the ‘analogy of the white path among the two rivers’ by Great Master Shandao. As we realize we will surely die, that we have no doubt in this, we will walk straight on the white path, relying on the strength of the Buddha’s Vows bravely. By doing so, we are relying on the Strength of the Buddha’s Vows. We will surely attain a rebirth.
所以反而能通身放下，徹底靠倒，破釜沉舟。如同善導大師「二河白道喻」當中，因為自覺定死無疑，就會向著願力的白道勇往直進，這樣就是乘彼願力；乘彼願力，就定得往生。
The Dharma Door of rescue is different from the Dharma Door of cultivation. The Dharma Door of cultivation is meant for living beings with supreme roots and acute wisdom. The Dharma Door of rescue is meant for the foolish living beings with inferior roots. It is the same with the worldly realm. we will give priority in relieving and helping those who are in danger and poverty. They are to be saved first.
救度的法門與修行的法門不一樣，修行的法門是上根利智優先，救度的法門是下根劣智優先。就像世間扶危濟貧，越是窮苦的，就越先救濟。
Amitabha Buddha has also come forth to inspect the disaster area. The Saha world is the hardest hit area as it is known as the ‘evil world of five turbidity.’ Living beings are heavy in afflictions and the whole world is filled up with turbid evils pervasively. So, Amitabha Buddha brings along his Dharma food of merits and virtues- the six syllables Buddha Name. He said, ‘I am the rich Elder. I want to save all living beings in the ten directions pervasively. I would like to save all of you who are staying in the hardest hit area. Please come along to receive the food of merits and virtues!’ How to get it? ‘You have to recite Namo Amitabha Buddha only and all the merits and virtues will be yours. I will distribute them to you.’ What has happened then? All of us take a step back and we keep on retreating, saying we are not qualified. You see, it means your mind is not in response to Amitabha Buddha’s mind.
阿彌陀佛也來視察災區——我們娑婆世界就是一個重災區。娑婆世界是「五濁惡世」，煩惱重重，濁惡遍滿。阿彌陀佛就帶著他的功德法糧——六字名號來了，說：「我是大富長者，我要普遍救度十方眾生，特別要救度重災區的各位，大家都來領功德糧吧！」怎麼領？「只要稱念南無阿彌陀佛，功德都是你的，都發給你。」結果我們卻往後縮，退讓，說自己不夠資格，這樣跟阿彌陀佛的心就不相應了。
What should we do then? We should run quickly to receive the merits and virtues, saying, ‘I am the poorest. We have no money and we are very hungry. Please give me first!’ The Buddha becomes so happy. This is the time to fight to get the merits and virtues. Please do not stay behind, trying to give ways to others. ‘It is unnecessary to be yielding when we seek to attain a rebirth in the World of Ultimate Bliss. If there is a man who can go, it is me!’ You should harbour such an attitude. Please make sure you are not running to the hell.
我們應該怎麼樣？我們應該搶著去領功德：「我最窮，我家裡最沒錢，正挨餓，先給我吧！」佛還高興。這個時候，應該爭先恐後，不要說謙讓。「往生極樂不必謙讓，如果有一個人去，那個人就是我！」要有這個心態；下地獄，就千萬不要去。
What has happened now is totally different. Everyone is fighting to go to hell. On hearing about the World of Ultimate Bliss, they would answer politely, ‘You go first. Do go first as you are more qualified. You are a good cultivator. Do go first! I do not have the qualification.’ So, he takes a step back, retreating. Just imagine how we could retreat from such a matter!
結果現在不一樣，下地獄爭先恐後，到極樂世界都很禮貌：「你先去，你先去，你有資格，你修得好，你去！我沒有資格。」往後退——這件事 情怎麼能退！
We should fight to go to the World of Ultimate Bliss. This is the proper way. ‘I am most qualified! This is because I am very heavy in sinful karma. I am most qualified to apply for the food of rescue. I cannot even cultivate. I am most willing to attain a rebirth. I wish so much to attain a rebirth! If I cannot attain a rebirth, what will happen to me. I simply cannot imagine the consequences!’ This should be the way of our mentality. Do not give way to others. We should simply fight to ascend first.
到極樂世界，我們應該爭先恐後才對。「我最有資格！因為我罪業深重，我最有資格申請這個救濟糧。我修行差，我最願意往生，我最想往生！如果我不往生，那就不得了，不堪設想！」要有這樣的想法，當仁不讓，賈勇先登。
4 Reaping the benefits.
4.得益
What are the consequences if we have faith in the power of the Buddha’s vows of rescue without doubts and hesitations?
‘By relying on the Strength of his Vows, I will surely attain a rebirth.’: When the faith in the Buddha is confirmed, only then we can have certainty of faith in our mind. If not because of Amitabha Buddha who has brought forth the forty-eight Vows to rescue us resolutely, that he is certain he can save us, then no matter how much faith we have in him, there will still be the uncertainty! By relying on the Strength of the Buddha’s Vows, we are certain of our rebirth. Without the reliance on the strength of his vows, it is certain we cannot attain a rebirth.
這樣無疑無慮信佛願力救度，結果怎麼樣？
「乘彼願力，定得往生」：所信決定，才有能信決定。如果不是阿彌陀佛發四十八願，決定要救度我們，決定救得了我們，能信的心再怎麼樣也決定不了。乘彼願力，定得往生；不乘彼願力，決定不能往生。
How to rely on the strength of the Buddha’s Vows? Great Master Shandao has earnestly exhorted us to recite Namo Amitabha Buddha exclusively.
If we know we are of such root potential, that with this root potential we are the ones whom Amitabha Buddha’s forty-eight Vows are gathering in, we should not be harbouring any hesitations and doubts. Do not say that you are not qualified. Do not keep on retreating, giving ways to others. Instead, you should simply practise ‘with no doubts nor hesitation, relying totally on the power of the Buddha’s Vows.’ You should be courageous in Amitabha recitation! ‘Namo Amitabha Buddha, Namo Amitabha Buddha, Namo Amitabha Buddha, Namo Amitabha Buddha…’ You should walk on, taking every step on the lotus. You should recite Namo Amitabha Buddha, living in the bright illumination. In every step you are advancing towards the Pure Land of Ultimate Bliss, ‘Namo Amitabha Buddha, Namo Amitabha Buddha, Namo Amitabha Buddha, Namo Amitabha Buddha…’taking each step sincerely.
如何乘佛願力？善導大師很懇切地勸導我們：
一向專稱彌陀佛名。
知道我們是這樣的根機，我們這樣的根機是阿彌陀佛四十八願所攝受的對象，不要顧慮，不要懷疑，不要說自己不夠資格，不要往後退讓。而應該「無疑無慮，乘彼願力」，勇猛念佛！「南無阿彌陀佛，南無阿彌陀佛，南無阿彌陀佛……」步步踏在蓮花之上，聲聲活在光明當中，步步邁向極樂淨土，「南無阿彌陀佛，南無阿彌陀佛，南無阿彌陀佛，南無阿彌陀佛……」一步一步，腳踏實地。
5 ‘Verses of Praise on the Rites of Attaining a Rebirth’- the profound faith in potential and Dharma:
Moreover, Great Master has thus taught us in the ‘Verses of Praise on the Rites of Attaining a Rebirth’: The profound faith is the genuine mind which believes in the Buddha. I believe and know that I am the mundane man with afflictions. I have very little good roots and I am transmigrating in the triple realm, without a means to leave the burning house.
5.《往生禮讚》機法深信
又，大師《往生禮讚》裡說：
深心即是真實信心：
信知自身是具足煩惱凡夫，
善根薄少，流轉三界，不出火宅。
We are full of affliction, not purity. We have very little good roots. We do not have abundant profound good roots. We cannot leave the burning house of the triple realm as there is no way for us to leave the burning house of the triple realm. This is the meaning of ‘profound faith in potential.’
我們是具足煩惱，不是具足清淨；善根薄少，不是善根深厚；不出三界火宅，不是能出三界火宅：這是「機深信」。
From another angle, — Now I believe and know about the original magnificent Vows of Amitabha Buddha and the recitation of His Name. By reciting ten times, one time and so on, I will surely attain a rebirth.
轉過來呢——
今信知彌陀本弘誓願，及稱名號，
下至十聲、一聲等，
定得往生。
Not only that we must believe in the Original Magnificent Vows of Amitabha Buddha, we should practise accordingly. That is why we should recite the Name of Amitabha Buddha. This is as taught in the ‘Verses of praise on the rites of Attaining a rebirth’ on the profound faith in potential and dharma.
阿彌陀佛的本弘誓願，我們不僅信，而且要落實，所以說要稱念阿彌陀佛的名號。這是《往生禮讚》所說的機法深 信。
6. Genuine faith …Ingenuine faith
6.真實信心‧虛假信心
Great Master Shandao’s teaching on the two types of profound faith is most suitable to our root nature. We believe we are the sinful mundane men. We believe that Amitabha Buddha is able to rescue mundane men such like us.
This type of faith is known as the genuine faith. To believe in this way is the genuine belief. Not to believe in this way, it is called the ingenuine faith. – ‘I believe I have the cultivation. I can read and recite the Sutras, the mantras. So, I can attain a rebirth.’ Is this the genuine faith? No, it is not. What is the cause, the reason for us to attain a rebirth? It is in the forty -eight Vows of Amitabha Buddha.
善導大師的兩種深信，特別適合我們的根機。信我是罪業凡夫，信阿彌陀佛能救這樣的凡夫，
這樣的信心，叫作真實信心。這樣的信，是真信；不是這樣的信，就是假信——「我相信我有修持，我會讀誦經咒，所以我能往生」，這是不是真信？不是。我們之所以能往生，原因在哪裡？在阿彌陀佛四十八願，
‘By relying on the strength of His Vows, we will surely attain a rebirth.’ It is not because of ‘relying on the strength of my cultivation, I will surely attain a rebirth.’ We do not have the strength to cultivate the Path. So, it is just as I have said, we must turn our eyes to look at the side of Amitabha Buddha. This is known as to recite exclusively. We on our side have seen through ourselves thoroughly. Our mind in very dark, very dirty, very defiled. It is stink with greed, hatred and delusion. Do not treat your mind like a precious gem. You should simply catch hold of it and throw it out! As it is said, ‘We should despise the Saha world.’ What are we supposed to despise? It is this mind! With this mind, there is the evil Saha world of turbidity. Without this mind, there is no Saha world. Since we want to attain a rebirth, we should not rely on it. We should despise it thoroughly, dispose it.
「乘彼願力，定得往生」；不是「靠我的修持力，定得往生」，我們沒有修持力。所以，還是剛才所說的，目光要轉過去，看向阿彌陀佛那一邊，這才是一向專念。自己這邊，早就看透了：心很黑，很污穢，很染污，很骯髒，貪瞋癡具足。不要把這個心當寶貝，應該把它抓起來扔掉！所謂「厭離娑婆」是厭離什麼？就是厭離這顆心！有這顆心，才有濁惡的娑婆世界；沒有這顆心，就沒有娑婆世界。既然要往生，就不能靠它，就要徹底厭離它，拋棄它。
Let us take the analogy of building a house. According to the Dharma Doors of the general practice, the house is built for oneself to stay in. First of all, we must lay the foundation. After that we will buy the materials, the fixture, cement, bricks, tiles and others. Besides a design of the house is drawn. Then, we must look for the workers, pay the salary. After all the hard work, the house is gradually built. Finally, we move in. This is the cultivation of the general Dharma Door.
比如建房，通途法門是自己建房自己住。先打基礎，然後買材料，鋼筋、水泥、磚瓦等等，還要設計圖紙，然後找工人，付工資，慢慢辛苦地建，最後住進去：這就是一般法門的修行。
It is not the same for the Pure Land Dharma Door. It is Amitabha Buddha who has built all the houses and he invites all of us to stay there. He has thus said, ‘All the living beings in the ten directions are like my only son. The jewel bungalows in the World of Ultimate Bliss are already built for you. Please come to stay here! This is the key card, the golden key—Namo Amitabha Buddha. Do use it to open the door directly.’
淨土法門不是這樣，是阿彌陀佛建好了請我們去住：「十方眾生如我獨子，極樂寶樓已為你建好，請你來住！這是門卡、金鑰匙——南無阿彌陀佛，你用這個直接開門就好了。」
In the practice of the Pure Land Dharma Door, even if you do not understand the principles, that you have no cultivation—We do not know how to build a house, Amitabha Buddha has already built them for us. As long as we are willing to go and stay there, that is fine enough. Whether you understand or do not understand, it is not a big problem. There is no obstructions. But in the cultivation by self-effort, if the practitioners do not have a solid and firm foundation of precepts, concentration and wisdom, it is very likely the house will topple down. Abiding by the precepts is the foundation in the practice of self-effort. If you build your house on the sandy beach, for sure it will topple. But the jewel bungalows built on the merits and virtues of Amitabha Buddha’s Dharma Body will not topple. We are very sure of this.
修學淨土法門，即使不懂教理，不會修行——房子怎麼建我們不知道，阿彌陀佛都建好了，我們只要願意去住就可以了。能不能懂問題不大，不障礙。靠自力修行，戒定慧的基礎如果不牢靠，這棟房子是肯定要倒的。戒是基礎，你這棟房子如果建在沙灘 之上，肯定是要倒的。但是，阿彌陀佛功德法身的寶樓，是決定不會倒的。
If we believe in this way, it is the proper faith of the Pure Land Sect. If we cannot believe in this, we are harbouring the wrong faith.
There are so many wrong faiths: ‘I can only attain a rebirth when I am free from afflictions.’ ‘I can only attain a rebirth if I do not have any false thoughts, that I am purified.’ ‘After I have my wisdom open up, then I can attain a rebirth.’ All these are known as the wrong faiths. They are also the fake beliefs. This is because they are ingenuine in accord with our root potential. These beliefs are not in accord with Amitabha Buddha’s Magnificent Vows.
如果我們這樣信，才是淨土宗正確的信；如果不這樣信，就是錯誤的信。
錯誤的信很多：「我沒有煩惱了，才可以往生。」「我沒有妄念了，清淨了，才可以往生。」「我開智慧了，才可以往生。」如此這般的想法，都是錯誤的信，同時也是虛假的信，因為就我們的根機來講，不真實；就阿彌陀佛的誓願來講，也不符合。
What is the proper faith? ‘I am the mundane man with sinful karmas. I will surely fall down relying on the strength of my Karma. But, the magnificent Vows of Amitabha Buddha are not fake. If I recite his Name, I will surely attain a rebirth!’ ‘Even though I am full of false thoughts, I am impure and greatly afflicted, I have no wisdom, I cannot leave the homelife…..there are so many even though. But, –I have this ‘But’-Amitabha Buddha wants to save me. I will surely attain a rebirth!’ This is the genuine faith. This is the proper faith, the resolute faith, the profound faith. The others are fake, wrong, uncertain, unsure. Finally, his ending is uncertain in rebirth.
什麼是正確的信呢？「我是罪業凡夫，以自身業力必然墮落。然而，阿彌陀佛誓願不虛，稱念名號，必得往生！」「我雖然妄想紛飛，我雖然煩惱不淨，我雖然沒有智慧，我雖然沒有出家……有很多雖然，但是——我有一個但是——阿彌陀佛要救度我，我必定往生！」這樣的信，就是真實的信，正確的信，決定的信，深深的信；其他都是虛假的、錯誤的、飄忽的、不定的，最後的結局呢，往生不定。
In the Pure Land Sect, we talk about ‘faith, vows and practice.’ This is ‘faith.’ ‘Faith’ can be discussed from two angles. I believe that I am powerless and I believe that ‘Amitabha Buddha is powerful.
This is not the way we believe: I am powerful. ‘Amitabha Buddha is powerful and I am also powerful. I rely half on myself and half on the Buddha. These two powers will come together and combine a bit.’ This is the incomplete faith, not total faith. This is not the profound faith. There is a discount in faith.
We put dig out everything from our mind: ‘I have nothing.’ This is the way to fill up our heart with Amitabha Buddha’s power thoroughly. If you can believe in this way, this is the profound faith. If you say, ‘I have a little power.’ Your faith is shallow. You have blocked away a part of the Buddha’s rescue. So, we should know we by ourselves consists of only sinful karma, that we only fall into transmigration.
淨土宗講「信願行」，這就是「信」。「信」分為兩個方面：信自身無力，信彌陀有力。不是信「我有力」。「阿彌陀佛有力量，我也有力量，各靠一半，結合一點點」，那就打了折扣，就不完全，就不是深信。
把我們的心徹底掏空，「我什麼都沒有」，讓阿彌陀佛的願力徹底灌滿，這樣信就深了。若說「我有一點點」，那就淺了嘛，你擋了一部分了。若論我們自身，只有罪業，只有流轉。
Some people keep on saying, ‘I am the mundane man with sinful karma. I am full of false thoughts. How can a man such like me arrive at the World of Ultimate Bliss? I am very sure I cannot go.’ This is not known as profound faith in potential. This is known as evil feeling of sin. Such people cannot obtain the benefits of the Buddha Dharma. They can only be negative minded and they fall into transmigration in the triple realm sorrowfully.
有的人老是講：「我是罪業凡夫，我妄想紛飛，我這樣的人怎麼可能到極樂世界？我肯定不能去嘛。」這不叫機深信，這叫罪惡感，這樣得不到佛法的利益，只能悲觀、絕望地流轉於三界之內。
Firstly, I resolutely believe I do not have the conditions to leave transmigration. This is death.
Secondly, I firmly believe with the power of Amitabha Buddha’s Vows, I will surely attain a rebirth. This is to be alive.
一者，決定深信自身無有出離之緣：是死。
二者，決定深信彌陀願力，定得往生：是生。
With these two types of profound faith, they enable us to leave death, to be born again!
具有兩種深信，即是起死回生！
3 None of the two types of Profound faith in potential and dharma should be neglected.
Four types of combination in potential and dharma are as follows:
-Having faith in the potential but not the dharma
-Having faith in the dharma but not the potential
-Having no faith in potential and dharma
-Having faith in the potential and also the dharma
Only the fourth type is known as the proper faith, believing in the potential and dharma. The other three are improper. They might just be an assumption. But by comparing them, we can have a better understanding what is meant by proper in the two types of profound faith in potential and dharma.
三、機法兩種深信缺一不可
機、法與信，可以組合成四種情況：
——信機不信法；
——信法不信機；
——機法皆不信；
——信機又信法。
只有第四種才是正確的信，是機法兩種深信；其餘三種都不正確，甚至有假設的狀態，不過通過比較解釋，讓我們更加知道什麼是正確的機法兩種深信。
(1) Having faith in the potential but not the dharma
Many people have thus said, ‘I am sure I cannot leave transmigration in this life.’ Harbouring such thoughts is not ‘having the profound faith in potential.’ This is known the feeling of sins and evils, the feeling of frights and terrors. In their heart, they could feel the evils and sins in them, the frights and terrors in them. In future they will have to report to King Yama.
Many people keep on repeating this sentence. In Amitabha recitation, they are reciting this sentence, that is, ‘I cannot attain a rebirth.’ Why is this so? They have drawn a circle to set a limit for themselves. They say, ‘We must recite Namo Amitabha Buddha until we are enlightened so as to attain a rebirth. As I am not enlightened, I cannot attain a rebirth. We must have a pure mind in Amitabha recitation. We can only attain a rebirth when we are free from false thoughts. But I have so many false thoughts. My mind is impure. So, I cannot attain a rebirth!’ Every day they say, ‘I cannot attain a rebirth. I cannot attain a rebirth. I cannot attain a rebirth.’ They continue to talk like that every day. So, how can they say at their death bed, ‘I can attain a rebirth’?
（一）信機不信法
有很多人說：「我這輩子肯定不能出離了！」單單這樣，不叫「機深信」，這叫罪惡感、恐懼感。他們懷抱著罪惡和恐懼，將來到閻羅王那裡報到。
很多人每天在複習同一句話，他們念佛都是念那句話，就是：「我不能往生。」為什麼呢？他們先給自己畫了一個圈子：「念佛要達到開悟才能往生，可是我沒有開悟，所以我不能往生。念佛要清淨心、沒妄想才能往生，可是我還有很多妄想，沒有清淨心，所以我不能往生！」每天都說：「我不能往生，我不能往生，我不能往生。」每天都這樣說，到臨終的時候，怎麼可能冒出一句「我能往生」呢？
So, Great Master Shandao has thus said in the Primal teachings of the Contemplation Sutra, ‘Those who seek to attain a rebirth in the World of Ultimate Bliss should bring forth the mind, that ‘I can attain a rebirth.’ They should always think in this way, ‘I will surely attain a rebirth!’ Of course, it does not mean we have the ability to cultivate the Path, that we are confirmed of our rebirth. It refers to the profound faith in the Dharma here, ‘Amitabha Buddha has the ability to rescue us. Even though we are the mundane men with sinful karma, but by relying on the strength of His Vows, we are certain to attain a rebirth!’ ‘are certain’ means the rebirth is confirmed, immovable. ‘to attain’ means it is possible to get. You are sure of your rebirth. There is no doubt in this.
所以，善導大師在《觀經疏》裡就講：求生極樂世界的人，要「作得生想」，要時刻想到「我決定能往生！」當然，不是說我們有能力修持，所以決定往生，而是這裡的法深信：阿彌陀佛有能力救我們，雖然我們是罪業凡夫，但是，乘彼願力，定得往生！「定」是決定下來的，不動搖的；「得」就是能夠，就是得到。你決定可以往生的，沒有含糊的。
If we do not study the teachings of Great Master Shandao, many people can accept the first sentence but reject the second sentence. They feel that they are the sinful, evil mundane men of births and deaths. So, they cannot attain a rebirth. This is going against the teaching of Great Master Shandao.
如果不學習善導大師的教法，很多人第一句接受了，就不接受第二句，認為自己是罪惡生死凡夫，所以不能往生，這就跟善導大師唱反調了。
(2) Having faith in the dharma not the potential
The second type is known as having faith in the dharma but not the potential. He believes that Amitabha Buddha’s Vows are powerful and expansive, that the sinful and evil mundane men can attain a rebirth by reciting Namo Amitabha Buddha. But he himself does not recite Namo Amitabha Buddha. He does not seek to attain a rebirth. In his heart, he does not realize what kind of root potential he is. As such, he is not benefitted. This is the same as a man who is introducing the medicine to people, saying thus, ‘This medicine is the unsurpassed wonderful medicine. It is able to cure you of your incurable illness. But this medicine is for you to take, not me. I am still very healthy. I am as healthy as a pilot, very good!’ So, the medicine cannot benefit him. In fact, all of us are the sinful, evil mundane men. All of us should take this medicine.
（二）信法不信機
第二種叫作「信法不信機」。他相信阿彌陀佛願力廣大，罪惡凡夫念佛一定往生。但他自己不念佛，不求往生。他內心認識不到自己是什麼樣的根機，這樣也得不到利益。就好像一個介紹藥品的人說：「這個藥是無上妙藥，你這種絕症，一治就好。不過，這藥是給你吃的，我不用吃，我很健康。我是飛行員的身體，很好！」那麼，這個藥對他就沒有利益了。其實，我們都是罪業凡夫，這個藥我們都要吃。
‘Profound faith in potential’ is to check our pulse to see our illness. ‘Profound faith in the dharma’ is to prescribe a suitable medicine.
‘Profound faith in the dharma’ is to let us understand we are of this root potential. People such like us can only be cured by the forty-eight Vows of Amitabha Buddha. There is no other way! Once we take this medicine, we will surely attain a rebirth!
Profound faith in potential and dharma should exist together at the same time.
「機深信」就是給我們看病把脈，「法深信」就是對症下藥。
「法深信」就是了解我們是這樣的根機以後，明白像我們這樣的眾生，只有阿彌陀佛四十八願這副藥能救，非此莫屬！我們只要服下去，定得往生！
機法深信要同時存在。
(3) Having no faith in the potential and the dharma
If they do not have faith in the potential and the dharma, they will say, ‘What kind of nonsense are you talking about the transmigration on the six paths? “What nonsense is this ‘throughout the unending long Kalpas I am constantly sunken in the seas of transmigration.” I simply cannot believe in all these!’ These are the worldly people with deviant views.’ These are people who harbour the worldly deviant views. People such like this is waiting to see the King Yama. It is too late for him to regret. In the Sutra of Immeasurable Lifespan, it is thus stated,
He is coming to the end of his life. He is most regretful and frightened.
What is the point to be frightened by then? When he is alive, he does not believe in the response of causes and effects, the transmigration on the six paths. When he is about to pass away, he could see the foe and love ones, the creditors are all coming. He could see there is the transmigration on the six paths. He is so frightened, terrorized. But it is too late.
（三）不信機不信法
如果不信機也不信法——「什麼六道輪迴，什麼『曠劫以來常沒常流轉』，我根本就不相信！」這屬於世間邪見的人。像這樣的人，只有等閻羅王與他見面時，才悔之晚矣！《無量壽經》講：
大命將終，悔懼交至。
此時悔懼又有什麼用呢？平時不相信因果報應，不相信六道輪迴，快死的時候就發現冤親債主都來了。看到真的有六道輪迴啊，害怕了，恐懼了，可是來不及了。
(4) Having faith in the potential and the dharma
Having faith in the potential and the dharma: ‘potential’ refers to our root potential while Dharma refers to Amitabha Buddha’s rescue. We believe in these two points.
How to have faith in the potential? ‘I believe that I am a good man. I believe that I have the ability to cultivate the path. I believe that I am with profound good roots.’ Is this the way you are thinking? This is incorrect. This means that you do not have the faith in your potential. We should believe that we are the sinful mundane men who do not have the conditions to leave births and deaths by himself. What to do with this such people? They must recite Namo Amitabha Buddha. Even though the potential is very weak, the dharma is very precious. Since the potential does not have the ability to practise, he must believe in the dharma, believing in Amitabha Buddha’s power in rescuing us in accord with his Vows.
（四）信機又信法
「信機又信法」——「機」是指我們的根機，「法」是指阿彌陀佛的救度，這兩點要同時相信。
信機要怎麼信呢？「信我是一個善人，信我是一個能修行的人，信我是一個善根深厚的人」，是不是這樣？不是這樣，這樣就沒有信機了。要信自己是一個罪業凡夫，沒有力量出離生死，自身沒有出離之緣。這樣的人怎麼辦？念佛！機雖然不行，法很可貴。機不行，就信法，信阿彌陀佛的願力救度。
This ‘dharma’ is not believing in the dharma of ‘Vajra Sutra’, neither is it believing in the dharma of Dharma Flower Sutra. It is not believing in the Zen Dharma, in the teaching on contemplation. It does not mean having faith in those teachings. For the living beings like us who are with the sinful karma, only one method can rescue them, that is the recitation of Namo Amitabha Buddha in accord with his Original Vows. This is to believe in ‘the forty-eight Vows of that Buddha, Amitabha Buddha’ as he is able to gather in living beings like us who ‘do not have the conditions to leave transmigration.’ ‘By relying on his strength of the Vows, we will surely attain a rebirth.’
這個法，不是信《金剛經》那一法，也不是信《法 華經》那一法，也不是信禪法、教觀，不是信那些。對我們這樣的罪業眾生，唯有一法可以得度，就是阿彌陀佛的本願稱名，就是「彼阿彌陀佛四十八願」，攝受我們這樣「沒有出離之緣」的眾生，「乘彼願力，定得往生」。
Having faith in the potential and the dharma is known as the honest Amitabha reciters, the humble and respectful Amitabha reciters. By relying on the strength of the Buddha’s Vows, in this life they will lead a calm and peaceful life. At the end of their lifespan, they will surely attain a rebirth in the Western Land.
信機又信法，這叫老實念佛人、謙敬念佛人，乘彼佛願力，現生得安穩，臨終佛來迎，定得生西方。
‘Having faith in the potential’ is as explained in the ‘Sutra of Immeasurable Lifespan’: With a humble and respectful mind they listen to the teaching, abide by it and practise accordingly.
「信機」，就是《無量壽經》裡講的：
謙敬聞奉行。
Talking about being humble and respectful, actually, we are not the humble and respectful men. Originally, we are the arrogant men. Now, we realize and put down our arrogance. This is in comparison to our originally attitude, that we do not realize we are the mundane men with sinful karma. This is called ‘to be humble.’ We have to be humble as ‘we are the mundane men with sinful karmas. We do not have a condition to leave transmigration.’ ‘To be respectful’ means to have faith in the Dharma. ‘Amitabha Buddha is able to save me. I should indeed pay respect and bow to him.’ This is known as the honest Amitabha reciter, the humble and respectful Amitabha reciter as he has profound faith in both the potential and the dharma.
謙卑——其實也談不上謙卑，我們本來就是這樣的人，就是把我們原來那高慢的心放下來。相對於自己原來不知道是罪業凡夫那樣的心態，叫「謙」，謙下來，「我是罪業凡夫，我無有出離之緣」；「敬」就是信法，「阿彌陀佛能救度我，我當然恭敬禮拜」：這才是老實念佛人、謙敬念佛人，機法雙重深信。
4 The advantages reaped now for the profound faith in potential and dharma
四、機法兩種深信的現實意義
(1) He is calm at ease in the present life
A man who has profound faith in the potential and dharma will live a calm and peaceful life, presently. Why is he calm at ease? We will no longer suffer afflictions. To have the false thoughts is very common. We are the mundane men. We recite Namo Amitabha Buddha diligently in this status of a mundane man! This is very wonderful! If we harbour this view, the false thoughts will lose their function. They can no longer over power us. This is because we have seen through the false thoughts. We know they are the thieves. We will simply ignore them. So, they cannot harm us either. If we treat this thief as our beloved son, thinking about it, hating it, getting afflicted over it, it will harm us. Many people are deceived by the fake good appearance of the false thought. Or they are terrorized by its horrifying face. We must see through these! Once we can see through these appearances, we will know they are the thieves. They will no longer disturb our mind, our resolution.
（一）現生得安穩
機法雙重深信，現生就很安穩。為什麼安穩？我們不會自苦自惱，有妄念很正常，我們就是這樣的凡夫，就以這樣的身分來勇猛念佛！這樣很妙啊！如果我們是這樣的想法，妄念就不能起作用了，它就不能拿我們怎麼樣了，因為我們看破它了。我們知道它是賊，不理它，它就不能害我們；我們把這個賊當作親生兒子，想它，恨它，為它煩惱，它就能害我們。很多人要麼被它偽善的面孔所欺騙，要麼被它恐怖的面貌所恐嚇。要看破它！看破它了，知道它是賊了，它就不能擾亂我們的心志。
In Amitabha recitation, it does not mean that we are free from false thoughts. What is the problem even if there are the false thoughts? What is the connection of this false thoughts and us? In Amitabha recitation, our faith in the Buddha is greatly expansive. It is as vast as the empty space. Our mind is vast in expand, empty, just like the space. The false thoughts may arise and fall. They are like the colourful clouds which float up and float away. You simply recite Namo Amitabha Buddha, ‘Namo Amitabha Buddha, Namo Amitabha Buddha… Master, in the sky there comes the colourful cloud which obstructs me. Why to do now? Should I stop it? Only then I can be at ease in Amitabha Recitation. Otherwise, I cannot recite with my unsettled mind.’ This is wrong. In Amitabha recitation, when there is a false thought, you simply look at it, know it. Then, you continue to recite Namo Amitabha Buddha. The false thoughts are without roots. But if you were to attach to it, there will be roots. Every day you are paying great attention to your false thoughts, treating it as very important, you are indeed nurturing your false thoughts, watering it, letting it to grow bigger and stronger, with deeper roots into your mind. Now since you have ignored it, the supply of nutrition is being cut off. It will be severed!
念佛，不是說心中絕沒有妄念，有妄念又有何妨？它與我們有什麼關係呢？念佛，對佛的信仰廣大，就像虛空一樣。此心寬廣，曠曠蕩蕩，像太空一樣。妄念起就起，妄念落就落，像雲彩一樣飄來，自然也會飄去。你在這裡念佛，「南無阿彌陀佛，南無阿彌陀佛……師父，天上飄來一片雲彩，礙我的事，怎麼辦？是不是讓它停下來，這樣我才能安心念佛，不然我安不了心，念不了佛」，這樣就不對了。念佛，心裡有了妄念，你覺照、知道了，再繼續念。妄 念無根，可是如果執著它，它就有了根。每天過於關注，過於當回事，就是在培養它，灌溉它，讓它長得越來越大，紮根越來越深。現在不理會它，斷它的營養，斷除它！
How to sever it? We recite Namo Amitabha Buddha! Amitabha Buddha is our reliance. The false thoughts cannot harm us. After some time, the false thoughts lose all their tactics to disturb us and they wither. They gradually retreat. Do not add another false thought on the false thoughts. When there are the false thoughts, you are worried, ‘What to do? I am so worried!’ What to do? Do not do anything! What to do? Let the Buddha settle them! What to do? You just follow this, reciting Namo Amitabha Buddha! By doing so, you are not adding another false thought on the false thoughts. By doing so, our mind becomes so calm and stable. That is why it is said, ‘In this life we live in peace.’
怎麼斷？念佛！有阿彌陀佛給我們作依靠，妄念不能妨害我們。久而久之，妄念黔驢技窮，它就萎縮了，它就慢慢退場了。不要妄上起妄。有了妄念，「怎麼辦？不得了啦！」怎麼辦？不用辦！怎麼辦？佛來辦！怎麼辦？就這麼辦，稱念南無阿彌陀佛就好了！這樣就不至於妄上起妄，這樣就讓我們的心很安穩，所以講「現世得安穩」。
Do not be worried. The Buddha knows of our illness. The Buddha knows we have such afflictions, sufferings. He knows of our burden. That is why he comes forth to carry for us, the burden. The problem is we carry the burden tightly on our shoulders as we choose to carry the burden. We do not want Amitabha Buddha to carry for us.
不必自苦自惱。佛知道我們有這樣的病，我們有這樣的苦惱，我們有這個擔子，所以來給我們挑，結果我們把擔子緊緊地攬在自己肩上，自己挑，不給阿彌陀佛挑。
We should let Amitabha Buddha sweep all these false thoughts for us. We continue to recite Namo Amitabha Buddha disregard whether we have false thoughts or no false thoughts. Let them be! We should not take control over all the things. We only do one thing, reciting—Namo Amitabha Buddha, Namo Amitabha Buddha, Namo Amitabha Buddha, Namo Amitabha Buddha…
這一切，讓阿彌陀佛來打掃，我們只管念佛。有妄想、沒妄想，隨它去！所有的一切，不是我們所要管的。我們只管念佛——南無阿彌陀佛，南無阿彌陀佛，南無阿彌陀佛，南無阿彌陀佛……
Do not try to curb your false thoughts using your power. As long as you are not pulled by them, you just bring your mind to recite Namo Amitabha Buddha, phrase after phrase, in a stable way. Naturally, everything will be settled. Instead of scolding the darkness, it is better to light a candle. When the candle shines forth, the darkness will disappear by itself. Once we start reciting Namo Amitabha Buddha, the false thought will disappear naturally. From the angle of the peace of mind, we let the Buddha take control over our mind. We are not afraid of them. From the angle of practice, we recite Namo Amitabha Buddha and listen to our recitation. It is good we use the method introduce by Great Master Yin, counting one to ten in Amitabha recitation and repeat the process. We just remember one to ten recitations. When the mind is dispersed, we collet it back and continue in our recitation. We are not disturbed neither are we become worried. This is because the false thoughts cannot obstruct the rescue of Amitabha Buddha. In our mind, we have the greatest reliance. In a negotiation, Amitabha Buddha is our reliance in our mind. We are at an advantage. The false thought, the afflictions are simply not the opponents. As such, they will retreat by themselves. They admit that they are lost. Take it easy and do not be over worried. Do not expect the false thoughts to disappear in one night. This is an impossible task because we might even be disturbed by them until our death bed. That is not a problem. Amitabha Buddha will come forth to welcome us. All the evil karmic bondage cannot obstruct us. The thieves, the army of false thoughts are all defeated. Only then we will ride on the jewel lotus flower and certify to the patience of No-birth.
有妄念，不必刻意用力對治，只要不被它牽，把心收回來，一句一句穩穩當當念佛，自然就好了。與其詛咒黑暗，不如點上一支蠟燭。燭光一照，黑暗自滅。佛念一起，妄念自消。從安心上來說，有佛做主，不必怕它；從行持上來說，一邊念佛一邊聽，採用印光大師的十念記數法就很好。心散了，收回來再念。既不心虛，也不心急。因為它障礙不了阿彌陀佛的救度，我們心裡有最大的靠山。如同談判，心有阿彌陀佛作靠山，優勢占盡，妄念煩惱根本就不是對手。不過，它不會自動退場、主動認輸，那就慢慢周旋，不用急，不要指望一晚上妄念就消失了，不可能的，我們甚至到死都被妄念糾纏，那也沒關係。臨終彌陀來迎，諸邪業繫無能礙者，妄念賊軍一舉擊破，才乘寶蓮花，即證無生忍。
(2) Measuring one’s root potential
The two types of profound faith as taught by Great Master Shandao enable us to establish the proper faith in the Pure Land Dharma Door. We will not complain nor become self-pity, abandoning oneself. Neither will we become arrogant, thinking so good about oneself, become over ambitious. Instead, we are true to ourselves, reciting Namo Amitabha Buddha in accord with our root potential. We accept that we are the mundane men, the stupid ones. We would recite Namo Amitabha Buddha honestly. We will not find faults with oneself, nor will we try to become the supreme ones, thinking thus, ‘Maybe I am the man with supreme root potential. In this life, I might even attain the Samadhi of Amitabha recitation. Even I might not attain Samadhi, I might also attain a pure mind.’ If you take all these as your aim, you will become afflicted, suspicious, worried and frightened if you cannot accomplish them. It is unnecessary to behave this way. We are like that originally. We should see our root potential clearly.
（二）自量根機
善導大師的機法兩種深信，讓我們對淨土門建立起正確的信仰。我們既不自怨自艾、自暴自棄，也不傲慢自勝、好高騖遠，就是很實在地，以我們這樣的根機來念佛。自甘凡愚，老實念佛。不自苦自惱，不妄攀高機，認為「我可能是個根機殊勝的人，現生能得念佛三昧，得不到三昧也能得清淨心」，如果把這些作為自己的奮鬥目標，達不到就會苦惱、懷疑、擔心和恐懼，那就大可不必了。
我們本來就是如此——把自己的根機看清楚。
（3）Seeing through
‘Seeing through, letting go, in accord with conditions, at ease, Amitabha recitation’ are very good words. We must see through our root potential. We should let go of views on self-effort. We should act in accord with the rescue of Amitabha Buddha. Our heart is at ease and we can recite Namo Amitabha Buddha peacefully.
（三）看破
「看破，放下，隨緣，自在，念佛」，這十個字很好。看破自身的根機，放下自力的觀念，隨順彌陀的救度，此心自在，安穩念佛。
We should see through ourselves, that ‘we are the man who are without a condition to leave transmigration’ because we are heavy in afflictions, with very little good roots. We transmigrate in the triple realm without a means to leave the burning house. ‘We are such people.’ We should be very clear about this point, penetrating it, seeing it clearly. We will decide to renounce this self, abandon this body. We will no longer look for the answer from our side. We will not feel we have the ability to solve the problem of births and deaths in us. As such, we will turn our eyes to look at the side of Amitabha Buddha.
看破我們本身，看透自己是「無有出離之緣」的人，煩惱具足，善根薄少，流轉三界，不出火宅。「我是這樣的人」，把這點看透徹，看清楚，看明瞭，我們就捨掉它。捨棄自身，不在自己身上找答案，不會認為我們有能力解決自己的生死，這樣，眼睛就看向阿彌陀佛那一邊。
The matter to attain a rebirth is to let Amitabha Buddha decide as we have decided to rely on him totally. We will no longer rely on our own effort. Since we are not relying on oneself, then it does not matter if we have or have no ability to accomplish the attainment of a rebirth as they are different issue, not related. Then, we will only recite Namo Amitabha Buddha. From morning until night, we only think of our reliance on the Buddha Amitabha. We will only look at the side of the Buddha, ‘Amitabha Buddha has the ability to rescue me. Then, I will be able to attain a rebirth.’ By looking at our side, it is equivalent to death. We have beat ourselves to death. Everyone should be willing to die. Do not be unwilling to die. We should let the false thoughts die.
往生這件事情，我們完全拜託阿彌陀佛，完全仰承阿彌陀佛，我們不靠自己，我們捨棄自身。既然不靠自己，自己有能力沒能力了無相干，跟能不能達成往生沒有任何關係。那我們就單念這句名號，從早到晚想到的，就是完全仰靠阿彌陀佛，全看佛那一邊：「阿彌陀佛有這個能力救度我，那我就能往生」。自己這一邊，等於就死了，打死了自己。大家要捨得死，不要不捨得死，死了這個妄想心。
Many people did not find the proper entrance. They only do things in accord with their false thoughts. They make use of the concepts of the general Dharma Door. The problem is they do not even understand those concepts. For example, the teachings of the Sagely Path Dharma Doors, such as Zen and Secret sects, they are telling us about the genuine mind, the genuine nature, not our false thinking mind. Consequently, as we are not awakened to our genuine mind, our genuine nature, we treat our false thinking mind as the genuine mind. This is known as ‘to accept the thief as our father.’ In such a case, we cannot have any accomplishment in any Dharma Doors. In the Sagely path, we must first see through this point, and try to seek the genuine mind, the genuine nature. Only then they can cultivate in accord with the innate nature.
很多人沒有找到正確的契入口，妄心用事，借用一般法門那些觀念。但是，那些觀念也沒有理解。比如禪、密等聖道修行法門，那些所講的，都不是指我們這個妄心，都是指真心真性。結果我們因為沒有悟到真心真性，把這個妄心當作是真心，這叫「認賊作父」，這樣一來，修什麼法門都不能成就。聖道法門就是要看破這一點，找到自己的真心真性，然後依性起修。
In the Pure Land Door, another path is open up. We realize that we cannot attain enlightenment by ourselves. So, we turn our mind to the six syllables Name. The six syllables Namo Amitabha Buddha is the thorough enlightenment, the perfect genuine mark. We leave out our false thinking mind and we rely totally on the power of the Buddha’s Vows.
淨土法門另闢蹊徑：我們知道自己不能開悟，我們就轉移，移向六字名號。這南無阿彌陀佛六個字，是徹底覺悟了，圓滿實相了。捨了自己的妄心用事，完全歸投佛的願力。
There is no contradiction in the Sagely Path and the Pure Land. Only the point of entry is different. And there is a great difference in being easy or tough. There is a very great difference in gathering in the root potential of living beings. Whatever that should be breaking up is the attachment to our false thinking mind, thinking we should reach this or that level, we should practise this and that….. All these are fake.
聖道和淨土，一點也不矛盾。不過，入手點不同，難易有很大的差距，攝機也有很大的差距。所破斥的，都是執著自己妄心這一方面：我要達到怎樣怎樣，我要修到如何如何……這是虛妄的。
Looking at our root potential, we should just attach to the Namo Amitabha Buddha. Naturally, we will be pulled along by the strength of Amitabha Buddha’s Vows to attain a rebirth in the World of Ultimate Bliss. This is the inspiration that arises from our practice on the ‘two types of profound faith in potential and dharma.’ It means that we admit that we are the deluded ones. We are willing to recite Namo Amitabha Buddha honestly. We do not drown ourselves in sufferings, trying to achieve some impossible tasks. We practise in accord with our ability.
以我們這樣的根機，就咬定這句南無阿彌陀佛，自然就被阿彌陀佛的願力所牽引，往生極樂世界。這是在修持實踐當中「機法兩種深信」給我們的啟發，也就是：甘守凡愚，老實念佛，不自苦自惱，不好高騖遠，能行多少就行多少。
The meanings of ‘even if you can only recite ten times.’, ‘to recite exclusively’ as said by Amitabha Buddha is expansive, limitless, without a standard of measurement. ‘even if’ carries a wide scope of meanings. Even if you are a left home brother or a layman, it is fine if you can recite Namo Amitabha Buddha. It is fine if you can recite the Buddha’s Name with a pure mind and it is also fine even if your mind is impure. It is fine to recite the Buddha’s Name if you are wise and it is also fine even if you are lacking in wisdom. It is fine to recite the Buddha’s Name if you have put in lots of effort and it is also fine even if you do not put in any effort…. ‘even if’ is versatile phrase. This is the way to gather in all the potentials. Amitabha Buddha says, ‘even if he can recite ten times.’ He did not say, ‘You must recite ten times with a pure mind.’ The phrase ‘even if’ are inclusive of all the potentials, all the root potentials, in accord with our individual root potential. We only need to recite continually in every mindfulness, unceasingly. This is known as ‘even if you can only recite ten times.’
阿彌陀佛的「乃至十念」「一向專念」廣大無邊，沒有固定的標準。「乃至」是很有彈性的，乃至出家人念佛，乃至在家人念佛，都可以；乃至清淨心念佛，乃至沒有清淨心念佛，都可以；乃至有智慧，乃至無智慧；乃至有功夫，乃至沒功夫……「乃至」是一個彈性詞，這樣才能包容萬機。阿彌陀佛說「乃至十念」，沒有說「清淨心十念」。這個「乃至」，就包含了萬機，一切根機，就我們的根機所能做到的，念念不捨，相續念佛，都叫「乃至十念」。
Great Master Shandao has explained the phrase ‘even if you can recite ten times in the following way: You can recite the whole life or as little as ten times.’ Once we have encountered this Dharma Door, we give rise to faith without any doubts. We only recite Namo Amitabha Buddha exclusively. On the matter of attaining a rebirth, we rely totally on Namo Amitabha Buddha. This is the meaning of reciting Namo Amitabha Buddha exclusively. We vow that throughout this life we will not change our practice. By practising this way, our attainment of a rebirth is confirmed.
善導大師所解釋的「乃至十念」，是「上盡一形，下收十念」，就是：我們遇到這個法門，信順不疑，一句佛號念到底。在往生這件事情上，全靠南無阿彌陀佛，這叫一句佛號念到底。誓此一生，永不改變，這樣就決定往生。
(4) Letting go
Once we can see through our potential, we will naturally let go. Firstly, we will let go of the world. We should know the myriad manifestations of the world are sufferings, empty, impermanent and without a self. That is why we must let go of them. Secondly, we should let go of our mind. We are the mundane men. Do not think about your level of cultivation. Even the mind that ‘I am practising the Dharma’ should also be put down. Then, we recite Namo Amitabha Buddha. This is good enough. Then we are in accord with our standard, our conditions. By doing so, we will be at ease, am I right? Do not set such a high standard, ‘I will reach a certain standard. I will not get involved in the matters of family and children …’ Since you are a layman, you have to act in accord with your status, either as a wife, a mother, a father, a son. Anyway, we must be responsible with our job, whether we are working as teacher, a farmer, a worker or a merchant besides our practice of Amitabha recitation. This is good enough. Do not think and worry unnecessary, that we are unable to shoulder the burden nor putting it down. We only rely totally on the strength of Amitabha Buddha’s Vows.
（四）放下
看破自然就會放下。一是放下世界。世間百態，知道它是苦、空、無常、無我，所以要放下。二是放下自己的心。自己就是一個凡夫，不要認為要修到什麼樣的程度，連這個「我在修行」的心也放下，就這樣子來念南無阿彌陀佛，這樣就 很好了，這樣就夠標準了，這樣就符合條件了——這樣不是身心自在嗎？不要把目標提得很高：「我要達到什麼程度，我要家庭、兒女什麼都不管……」既然在家，就依在家的身分，為人妻，為人母，為人父，為人子，士農工商，做好自己的事情，來念南無阿彌陀佛，這樣就可以。不要自苦自惱，提又提不起來，放又放不下去。我們是完全乘託阿彌陀佛的願力。
Not only that we have to let go of this body and mind, in fact, we should let go of the whole Saha world because we are seeking a rebirth in the World of Ultimate Bliss. So, what are the things which can bind us up? Whether they are good or bad, do not fall into your false thoughts.
See through the false thinking mind. Abandon it. Letting go means abandoning. ‘I do not expect anything from you. I only rely on Amitabha Buddha!’ By doing so, we can calm down and stay stable. No one can really obstruct us.
不要講我們這副身心，即使是整個娑婆世界，都是要放下的。因為我們要求生極樂世界，有什麼好執著的呢？它好也好，壞也好，都不在妄心方面做文章。
對於妄心，看破它，放棄它——放下就是放棄。「我不指望你，我只靠阿彌陀佛！」這樣，我們的心就平淡了，就穩當了，沒有誰能障礙我們。
Conclusion:
We have discussed a few chapters based on the Original Vow of Amitabha Buddha, that is the Eighteenth Vow. We have talked about the recitation of Amitabha Buddha’s Name, or the core teaching on the ‘Original Vow of reciting the Buddha’s Name’.
(1 ) Nagarjuna Bodhisattva has differentiated the two paths, the difficult path and the easy path. He has thus said,
‘If a man is mindful of me, recites my name and takes refuge in me, he will surely arrive at non- retrogression at that instant and attain Annutaraksamyaksambodhi.’
He takes Amitabha Buddha’s Original Vow of reciting His Name as the core teaching of the path of easy practice. As we are taught to leave the difficult path to practise the easy path. This means that we follow the ‘Recitation of the Buddha’s Name in accord with the Original Vows.’
總結
總結前面幾章，都圍繞著阿彌陀佛的本願——第十八願，圍繞著稱念彌陀名號，也就是「本願稱名」這個核心。
（一）龍樹菩薩判「難易二道」，說：
阿彌陀佛本願如是：
若人念我，稱名自歸，即入必定，
得阿耨多羅三藐三菩提。
即是以阿彌陀佛的本願稱名作為易行道的核心。所謂捨難取易，就是取「本願稱名」。
(2) Great Master Tan Luan has clarified the ‘two types of strength, self -effort and other’s power.’
As we rely on the conditions of the power of the Buddha’s Vows, we manage to attain a rebirth by reciting His Name ten times. This is still talking about the recitation of the Buddha’s Name in accord with his Original Vows. By relying on the strength of the Buddha’s Original Vows, we can attain a rebirth by reciting Namo Amitabha Buddha.
（二）曇鸞大師明「自他二力」，說：
緣佛願力故，
十念念佛，便得往生。
還是說的本願稱名，乘佛本願力，念佛便得生。
(3) Great Master Dao Chuo has differentiated the two Doors of the Sagely path and Pure Land. The content of the Pure Land Door refers to the Eighteenth Vow. He has thus said,
‘For living beings who have committed the evils throughout their life, at their death bed, if they recite my Name continually for ten times yet they cannot attain a rebirth, I will not attain the Proper Enlightenment.’
This is also the recitation of Namo Amitabha Buddha in accord with his Original Vows.
（三）道綽大師判「聖淨二門」，淨土門的內容就是第十八願，說：
若有眾生，縱令一生造惡，
臨命終時，十念相續，稱我名字，
若不生者，不取正覺。
這也是阿彌陀佛的本願稱名。
(4) Great Master Shandao has further differentiated the ‘two doors: The Significant door and the door of Magnificent Vows’ explaining the Magnificent Vows as follows:
All the good and bad mundane men who are born rely totally on the Karmic strength of Amitabha Buddha’s Great Vows as the enhanced conditions.
This passage is also explaining the 18th Vow of the 48 Vows.
（四）善導大師將淨土門進一步細判為「要弘二門」，解釋弘願說：
一切善惡凡夫得生者，
莫不皆乘阿彌陀佛大願業力為增上緣也。
這段話也是在解釋四十八願當中的第十八願。
‘All the good and evil mundane men’ explains the ‘living beings in the ten directions’ of the 18th Vow. ‘who are born’ explains ‘if they cannot attain a rebirth, I will not attain the Proper Enlightenment.’ ‘rely totally on the Karmic strength of Amitabha Buddha’s Great Vows’. ‘The karmic strength of Great Vows’ means ‘Proper Enlightenment’. ‘rely totally’ means the method they use is ‘With a sincere and joyful mind they have faith in the Buddha and desire to be born in my Land, even if they can recite my Name ten times.’ So, this is still a choice to recite Namo Amitabha Buddha in accord with Amitabha Buddha’s Original Vows.
「一切善惡凡夫」，就是解釋第十八願所說的「十方眾生」；「得生」兩個字，就是解釋「若不生者，不取正覺」；「莫不皆乘阿彌陀佛大願業力」，「大願業力」就是「正覺」；「皆乘」，乘託的方法就是「至心信樂，欲生我國，乃至十念」。所以，仍然是選擇彌陀本願稱名。
(5) The Proper practice and the mixed practices
(6) The proper karma and the aided karma
（五）「正雜二行」。
（六）「正助二業」。
These two points are differentiated by Great Master Shandao on the Pure Land Dharma practice. The most important teaching is on the ‘Karma of right concentration.’
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.
這兩點是善導大師對淨土行法的分判，最重要的是「正定業」：
一心專念彌陀名號，
行住坐臥，不問時節久近，念念不捨者，
是名正定之業，
順彼佛願故。
In accord with the Vows of that Buddha—refers to the 18th Vow of Amitabha Buddha. We recite Namo Amitabha Buddha in accord with the Buddha’s Original Vows. So, this is known as the karma of right concentration. As such the attainment of a rebirth is confirmed.
順彼佛願——就是阿彌陀佛第十八願，順佛本願稱名，所以是正定之業，必定往生。
(7) Great Master Shandao has established the Profound faith in Potential and Dharma.’ In the profound faith of the dharma he has thus said, ‘Resolutely I believe in the forty-eight Vows of that Buddha, Amitabha Buddha, aiming to gather in all living beings without any doubts and hesitation. By relying on the strength of His Vows, we will surely attain a rebirth.’
Speaking generally there are forty-eight Vows. Speaking specially, it refers to the 18th Vow, aiming to rescue the sinful and evil mundane men of births and deaths who do not have the conditions to leave transmigration, so that they are confirmed of a rebirth. The content of the core teaching is still based on the strength of Amitabha Buddha’s Original Vows.
The seven exclusive titles are taught from seven angles, with the same content so that we can understand and are clear about its meanings.
（七）善導大師立「機法深信」，法深信說：
決定深信：
彼阿彌陀佛四十八願，攝受眾生；
無疑無慮，乘彼願力，定得往生。
總說四十八願，別指第十八願，救度無有出離之緣的罪惡生死凡夫，定得往生，仍然是以阿彌陀佛的本誓願力作為核心內容。
這七個專題所說的，都是一個內容，分為七個角度來說明，讓我們心中更加明瞭。
The end of chapter 7
I'm ORI the Light 