Chapter 8 The Original Vow is not fake. By reciting the Buddha’s Name, we will surely attain a rebirth
第八章 本願不虛 稱名必生
From this chapter onwards, there are eight chapters on the explanation of ‘The certainty to attain a rebirth by reciting Namo Amitabha Buddha’—When we recite Namo Amitabha Buddha exclusively, we will surely attain a rebirth in Amitabha Buddha’s Pure Land.
從這一章開始的八章，我們將說明「稱名必生」——專稱彌陀名號，必然往生彌陀淨土。
The first two special titles are Amitabha Buddha’s Original Vows at the causal ground and the Buddha’s Name at the Fruition Ground. They are explained based on the dharma. It is followed by five specific titles which are explained from the root potential of living beings. Among them, the third specific title is a general discussion while the 4th until the 7th titles are specific in features. Lastly, the authentications of all the Buddhas are listed as evidence.
前兩個專題分別就阿彌陀佛因中本願及果上名號，也就是從法上來說明；接下來五個專題從眾生根機來說明，其中第三個專題為總，第四至第七個專題為別；最後引諸佛證明。
1. The passage on the Original Vows
‘The Original Vows of Amitabha Buddha is not fake. By reciting His Name, we will surely attain a rebirth.’ This is because Amitabha Buddha’s Original Vows are genuine. So, by reciting Namo Amitabha Buddha, the Buddha’s Name, we will surely attain a rebirth.
The 18th Vow of Amitabha Buddha’s Original Vows is thus stated:
On my attainment of Buddhahood, if the living beings in the ten directions have good faith in me and with a sincere and joyful mind they desire to be born in my land. If they recite my name ten times and cannot attain a rebirth, I will not certify to the Proper Enlightenment. Those who have committed the five rebellious acts and slandered the Proper Dharma are exceptions.
一、本願願文
「本願不虛，稱名必生」，因為阿彌陀佛本願不虛假，所以稱念南無阿彌陀佛名號必然往生。
第十八願稱為阿彌陀佛的本願，願文是這樣的：
設我得佛，十方眾生，
至心信樂，欲生我國，乃至十念，
若不生者，不取正覺；
唯除五逆，誹謗正法。
Dharmakara Bhikshu had brought forth the Vows, ‘If I were to attain Buddhahood, I would want to rescue all the living beings in the ten directions. Living beings in the ten directions who believe and accept my rescue, who desire to be born in my Pure Land, who recite my Name, I will surely enable him to attain a rebirth in my Pure Land. If I cannot achieve this, I will not attain Buddhahood! But the exceptions are those who have committed the heavy and sinful karma of five rebellious acts, who have slandered the Buddha Dharma. They are not inclusive in the list of rescues.’
法藏比丘發願說：「假設我成佛，我要救度十方眾生。十方眾生只要信受我的救度，願生我的淨土，稱念我的名號，我就必能令他往生我的淨土。如果做不到，我就不成佛！不過，造下五逆重罪和誹謗佛法重罪的眾生不在救度之列。」
2. Verses of Praise on the rites of attaining a rebirth. ‘An explanation on the 48 words of accomplishment of vows.’
‘The Original Vows are not fake. By reciting His Name, we will surely attain a rebirth.’ The explanation relies on Great Master Shandao’s ‘Verses of praise on the rites of attaining a rebirth’- the passage on the18th Vow and the passage on the accomplishment of Vows. This is known as the explanation on the 48 words of accomplishment of vows.’
二、《往生禮讚》「四十八字願成釋」
「本願不虛，稱名必生」，主要依據善導大師《往生禮讚》中對第十八願願文以及此願成就文的解釋，稱為「四十八字願成釋」。
In this passage of Great Master Shandao, there are forty-eight words (in mandarin). The first 24 words explain the 18th Vow:
The latter 24 words explain the function of the 18th Vow in crossing over living beings after its accomplishment:
That Buddha has accomplished Buddhahood in the world now. We should know his Original Vows are not fake as he has already realized them. Living beings who recite his Name will surely attain a rebirth.
善導大師這段文，總共四十八個字。前二十四個字解釋第十八願的願文：
若我成佛，十方眾生，
稱我名號，下至十聲，
若不生者，不取正覺。
後二十四個字解釋第十八願成就之後度化眾生的功效：
彼佛今現，在世成佛，
當知本誓，重願不虛，
眾生稱念，必得往生。
These words can be understood easily as they are in simple mandarin. But as they are very brief and concise, it is necessary to understand its rich content. If we explain in accord with the words, they are as follows:
這四十八個字很好懂，幾乎是白話，不過因為很簡略，很精鍊，需要解釋才能明瞭其中的豐富內涵。直接按文字翻譯是這樣的：
On my accomplishment of Buddhahood, I will save all living beings in the ten directions. As long as living beings in the ten directions can recite my Name after my accomplishment of Buddhahood, even as little as ten times at their death bed, I will surely let him attain a rebirth in my Pure Land. If this is not accomplished, I vow not to accomplish Buddhahood!
如果我成佛，我要救度十方眾生。十方眾生只要稱念我成佛時的名號，哪怕臨終聞法，才稱念十聲，我必定使他往生我的淨土。如果做不到，我誓不成佛！
Presently, Dharmakara Bhikshu has already accomplished Buddhahood in the World of Ultimate Bliss. He is known as Amitabha Buddha. From here we can deduce that he has already accomplished the Vows which were brought forth by him formerly. They are not empty vows. Any living beings who recite Namo Amitabha Buddha will surely attain a rebirth in the World of Ultimate Bliss.
現在法藏比丘已經成佛，在極樂世界，叫阿彌陀佛。由此可知他當初的誓願已經實現，沒有落空，任何眾生稱念南無阿彌陀佛，必然往生極樂世界。
Great Master Shandao’s explanation is very brief and clear, not complicated. Everyone can understand and everyone can do it. This is the famous ‘explanation on the 48 words.’
‘The Original Vows are not fake. Living beings who recite his name will attain a rebirth’ is taking from this passage.
‘The Original Vows’: refer to the 18th Vow of Amitabha Buddha.
‘Not fake’: This is because Amitabha Buddha has already accomplished Buddhahood. His Vows to save living beings are also accomplished. They have become the reality, not fake.
‘Reciting His Name’- This is as said in the 18th Vow on Amitabha recitation. This is not Genuine Marks Amitabha recitation. Neither is this the Contemplative Amitabha recitation and other difficult practices. This is the simple Amitabha recitation, reciting with our mouth. Everyone can do this. It is not the mindfulness on the Buddha’s Dharma Body, reward body or the transformation body. Neither is this the mindfulness on the Buddha’s wisdom, spiritual power, bright illumination, adorned features. This is reciting the Buddha’s Name. As long as we recite with our mouth the Name Namo Amitabha Buddha, it encompasses the three bodies of the Buddha, the four Wisdom, the Ten strengths, the bright and adorned features, the Buddha’s wisdom and spiritual power.
‘We are certain of our rebirth’: As long as we can recite with our mouth, we are relying on the power of the Buddha’s Vows. We will surely attain a rebirth. There is no uncertainty in this.
善導大師的解釋很簡略，很明朗，不複雜，人人聽得懂，個個做得到，這就是著名的「四十八字釋」。
「本願不虛，稱名必生」就是取自這段文。
「本願」：阿彌陀佛的第十八願。
「不虛」：因為阿彌陀佛成佛了，救度眾生的誓願完成了，成為了現實，所以不虛。
「稱名」：第十八願所說的念佛，不是實相念佛、觀想念佛等高難度的念佛，而是人人做得到的口稱佛名的念佛；不是念佛的法身、報身、化身，也不是念佛的智慧、神通、光明、相好，而是念佛的名號。只要口稱佛名，佛的三身、四智、十力、相好光明、智慧神通，通通包含在內。
「必生」：只要口稱佛名，就是乘佛願力，必定往生，沒有任何不確定性。
1.The first twenty-four words explain the 18th Vow
Great Master Shandao’s explanation is nearly the same as the passage on the Vows.
‘On my attainment of Buddhahood’ is explained as ‘if I become the Buddha’. This is common and colloquial.
‘Living beings in the ten directions’ is still ‘living beings in the ten directions.’ They refer to the living beings here and other places, the good men and bad ones, the mundane men and Sages. All are inclusive.
（一）前二十四字釋第十八願
善導大師的解釋，讀起來跟願文差不多。
「設我得佛」解釋為「若我成佛」，更通俗。
「十方眾生」還是「十方眾生」，此界他方，凡聖善惡，通通包括在內。
‘Even if they only recite ten times’ is explained as ‘as little as ten times.’
‘If they are not born, I will not certify to Proper Enlightenment’ are repeated exactly from the original passage.
‘Except those who have committed the five rebellious acts, slandering the proper dharma’ is not explained.
「至心信樂，欲生我國」，從文字上沒有解釋，從意義上說為「稱我名號」。
「乃至十念」解釋為「下至十聲」。
「若不生者，不取正覺」，原文照錄。
「唯除五逆，誹謗正法」，沒有解釋。
願 文( passage on Vows) 釋 文(explanations) 比 較 (comparison)
設我得佛On my attainment of Buddhahood 若我成佛(On my accomplishment of Buddhahood)
十方眾生living beings in the ten directions 十方眾生(living beings in the ten directions)
至心信樂，欲生我國have good faith in me and with a sincere and joyful mind they desire to be born in my land 稱我名號(recite my Name) ？
乃至十念If they recite my name ten times 下至十聲(as little as ten times) ？
若不生者，不取正覺and cannot attain a rebirth, I will not certify to the Proper Enlightenment 若不生者，不取正覺(If they cannot attain a rebirth, I will not certify to the Proper Enlightenment)
唯除五逆，誹謗正法Those who have committed the five rebellious acts and slandered the Proper Dharma are exceptions. ？
The three doubtful points.
After the comparisons, we can find three doubts.
三個疑點
對比起來有三點疑問。
1. ‘who recite my name’ is the explanation for ‘have good faith in me and with a sincere and joyful mind they desire to be born in my land’
‘Have good faith in me and with a sincere and joyful mind’ is the faith. ‘They desire to be born in my land’ is the Vow. These are explained as ‘who recite my name’ which is the practice.
1.以「稱我名號」釋「至心信樂，欲生我國」
願文「至心信樂」是信，「欲生我國」是願，釋文「稱我名號」是行。
Faith, vow and practice are different in meanings. Then, why did Great Master Shandao make use of the practice in Amitabha recitation to replace, to explain faith and vow? This is because faith, vows and practice are of one body. This is taking the Name Namo Amitabha Buddha as the body. Consequently, the aim is to stress on Amitabha recitation.
信、願、行各有不同的內涵，為什麼善導大師用稱名之行來代替、解釋信和願呢？這是因為信願行是一體的，以南無阿彌陀佛名號為體，而最後落實在稱名。
Having faith means we believe by ‘reciting the Name, we will attain a rebirth.’ Knowing this and having faith in this, we will recite the Name continually. Naturally, in every recitation there is the vow to seek a rebirth. So, Great Master speaks directly, ‘recite my name’ and we will have no way to guess the meaning. Otherwise, we the ones with no wisdom will think, ‘What to believe actually? How to believe? How to make vows?’ There are many questions and hesitations.
信，正是信「稱名必生」；如是信知，念念稱名，念念自然有願生之情。所以大師直接就說「稱我名號」，讓我們不會有猜測的空間。不然我們沒有智慧，就會想 ：「到底是信什麼？要怎樣信？怎樣願？」就會很空洞，很纏繞。
For example, a man has not been eating for days and he will die of hunger. You do not have to speak much to him. Just bring him some steamed buns for him and naturally he will have faith. ‘Recite my name’ is like eating the steamed buns directly.
比如說有個人沒有吃的，快要餓死了。你不用講許多，把香噴噴的饅頭拿給他吃，他自然就有信心了。「稱我名號」就好比實實在在直接吃饅頭。
Great Master Shandao does not beat around the bush. He does not allow us to fall into our side of false thinking, to have all kinds of guessing. Instead, he says, ‘As long as you recite the Buddha’s Name Namo Amitabha Buddha throughout your lifespan or as little as ten times, you will surely attain a rebirth in the World of Ultimate Bliss!’
善導大師不講玄虛的，不讓我們落在自心這一邊，妄加猜想，而是說：「只要稱念南無阿彌陀佛名號，上盡一形，下至十聲，決定往生極樂世界！」
He says ‘recite my Name’ to explain ‘Sincerely and joyfully, they have faith in me, desire to be born in my Land.’ This is going directly to the root core. The meaning is very clear, not blur. This is his limitless kindness and virtues towards living beings like us, who are very deluded and unwise. This is the explanation to point directly to the innate essence by using words. This is the teaching in accord with wisdom, not in accord with consciousness, in accord with meanings, not in accord with words, in accord with ultimate meaning, not in accord with uncertain meaning. This type of wise explanation can only be given by Great Master Shandao who is the Transformation Buddha of Amitabha Buddha
用「稱我名號」解釋「至心信樂，欲生我國」，直徹根本，非常明瞭，毫不含糊，對我們這樣愚癡無智的眾生恩德無邊。這是透過文字直達本質的解釋，是依智不依識，依義不依語，依了義不依不了義。這樣的解釋，只有彌陀化身的善導大師才有智慧作得出來。
‘Recite my name as little as ten times’ is the explanation for ‘If they recite my name ten times’
In the passages on making vows, some people explain the ten recitations as reciting ten times with kindness, with compassion and so on, as stated in the Sutra asked by Maitreya Bodhisattva. Some explain as the mindfulness of a pure mind. So, how do we know it must be the recitation of the Buddha’s Name for ten times? Furthermore, why is the word ‘if’ is used to explain ‘a little as?’
2.以「下至十聲」釋「乃至十念」
願文「十念」，有人依《彌勒所問經》解釋為慈心、悲心等十念，也有人解釋為清淨心的念；怎麼知道一定是稱名十聲？另外，為什麼把「乃至」解釋為「下至」？
In accord with the lowest position of the inferior grade in the Contemplation Sutra, Great Master Shandao has thus said, ‘A deluded man such like this has encountered a good knowing adviser at his death bed. The good knowing adviser has comforted him and spoken for him the wonderful Dharma. He is taught to recite Namo Amitabha Buddha. That man is pressurized by sufferings and he cannot be mindful of the Buddha.
The good friend told him, ‘If you cannot be mindful of that Buddha, you should call out the Buddha of Immeasurable Lifespan.’
善導大師依據的是《觀經》下品下生：
如此愚人，臨命終時，遇善知識，
種種安慰，為說妙法，教令念佛。
彼人苦逼，不遑念佛。
善友告言：
「汝若不能念彼佛者，應稱無量壽佛。」
In this way, he recites Namo Amitabha Buddha continually for ten times. By reciting the Buddha’s Name, eight billion Kalpas of sinful births and deaths are eradicated in every recitation. Before passing away, he sees a golden lotus which resembles a sun wheel dwelling before him. In the arising of a thought, he is born in the World of Ultimate Bliss.
如是至心，令聲不絕，
具足十念，稱南無阿彌陀佛。
稱佛名故，於念念中，除八十億劫生死之罪。
命終之時，見金蓮華，猶如日輪，住其人前；
如一念頃，即得往生極樂世界。
In this Sutra passage, ‘Amitabha recitation’ is mentioned three times. ‘He is taught to be mindful of the Namo Amitabha Buddha.’ ‘That man is pressurized by sufferings and he cannot be mindful of the Buddha.’ ‘If you cannot be mindful of that Buddha’
這段經文有三處說「念佛」：「教令念佛」，「不遑念佛」，「不能念彼佛」。
The three points where Amitabha recitation is mentioned: ‘recite the Buddha of Immeasurable Lifespan’, ‘recite Namo Amitabha Buddha’ ‘recite the Buddha’s Name.’ From the mindfulness of Amitabha Buddha until recite the Buddha’s Name, this is the turning point:
‘If you cannot be mindful of that Buddha, you should call out the Buddha of Immeasurable Lifespan.’
也有三處說「稱佛」：「稱無量壽佛」，「稱南無阿彌陀佛」，「稱佛名」。從念佛到稱佛，轉折在這句：「汝若不能念彼佛者，應稱無量壽佛。」
Firstly, he cannot be mindful of the Buddha. Later, it is changed to recite Buddha’s Name.’ We can see that ‘mindful’ and ‘recite’ are not the same.
先不能念，後改為稱，可見這裡的「念」與「稱」不一樣：
To be mindful is to recite with the mind. To recite is to use the mouth. To be mindful is difficult while to recite is easy. This man is pressurized by the sufferings of separation of the four great elements. He is terrorized by the frightening scenes of the hells. He cannot be mindful of the Buddha’s Name. That is why it is said, ‘He cannot be mindful of the Buddha.’ Great Master Shandao has thus explained, ‘The sinful man is pressurized by the sufferings of death. It is impossible for him to be mindful of the Buddha’s Name.’ Here ‘mindful’ means recites with the mind.
念是心念，稱是口稱；念難，稱易。這個人被四大分離的苦惱所逼迫，被地獄的恐怖景象所逼迫，心中憶念佛名念不了，所以說「不遑念佛」，善導大師解釋說「罪人死苦來逼，無由得念佛名」，這個「念」就是心中的念。
The good knowing adviser realized that it is impossible to be mindful of the Buddha. So, he told him, ‘If you cannot be mindful of that Buddha, you should call out the Immeasurable Lifespan Buddha.’ If you cannot be mindful of the Buddha’s Name in your mind, what to do then? Is there any easier method that he can do now? Yes, there is! It is to recite with the mouth. He can recite with his mouth without taking into consideration if his mind is pure or impure, whether his mind dwells in concentration or not in concentration. He can simply use his mouth to say out the Buddha’s Name. So, do not be attached that you must recite with your mind. You can change to recite with your mouth.
善知識發現他心中憶念很困難，就對他說：「汝若不能念彼佛者，應稱無量壽佛。」如果不能在心中憶念佛名，那怎麼辦？有沒有更容易、此時此刻能做得到的辦法？有！就是口稱，隨口稱念。不管心淨不淨，不管心定不定，只管隨口稱出來就好。所以，就不要執著心念了，應該轉為口稱。
Great Master Shandao has thus explained, ‘The Good friend knows of his sufferings, that he cannot be mindful. So, he teaches him to recite with his mouth the Name of Amitabha Buddha.’ ‘Cannot be mindful’ means his mind is unable to think of the Buddha’s Name. It means his mind consciousness is not functioning. Even though his mind cannot remember the Name, he still can use his mouth to call out the Name. So, the good friend teaches him to recite Namo Amitabha Buddha with his mouth.
善導大師解釋說：「善友知苦失念，轉教口稱彌陀名號。」「失念」就是心中失去憶念佛名的能力，也就是意識心已經失去作用。雖然意業失念，仍然可以口業單稱，所以善友轉而教他口稱南無阿彌陀佛名號。
By reciting the Buddha’s Name with the mouth, is it necessary to have a pure mind?
Is there any effort in pacifying the mind? Can this be a mind under concentration? Can this the mind which has already subdued the afflictions? The answer to all the above questions is negative! The recitation resembles the way a pigeon is learning to talk. It is the echoes in the valley. He simply follows and says out the Buddha’s Name. The good friend recites and he also recites. He does not even know what he is reciting. Neither does he know the merits and virtues of the Buddha’s Name. All this understanding requires the consciousness to digest. Now that his consciousness is not functioning. We can say the mind consciousness is paralyzed, losing all its functions. He only follows the good friend to call out Namo Amitabha Buddha phrase after phrase. At that time, his consciousness is very blur. But his mind to seek refuge in the Buddha is very earnest. As he is pressurized by the sufferings of death, he only seeks to save himself. At that time if we give him a blade of rice straw, saying it can save him, he will surely hold on to it. So, in this state of mind, he seeks for a rescue, reciting Namo Amitabha Buddha phrase after phrase, continually, unceasingly for ten times. In the Sutra it is thus stated, ‘You should recite sincerely, in a continual voice of ten recitations, calling on Namo Amitabha Buddha.’
這樣的口稱佛名，談得上清淨心嗎？談得上靜定的功夫嗎？談得上攝心嗎？談得上降伏煩惱嗎？通通談不上！不過如鸚鵡學舌、空谷傳聲，他只是依葫蘆畫瓢，善友口稱，他也跟著口稱。他不曉得口中稱的是什麼，也不曉得佛名有什麼功德，因為這些都要靠意業的理解，可現在他已經是意業失念了，可以說意識癱瘓，毫無作用，他只是跟著善友一句一句地稱念。此時，他雖然意識模糊，但歸命的心很懇切，在死苦的逼迫之下一心求救。這時拿一根稻草說能救他，他也要去抓。所以在歸命求救的心理狀態下，一聲接一聲，聲聲相續，聲聲不停，念了十聲南無阿彌陀佛。經文說：「如是至心，令聲不絕，具足十念，稱南無阿彌陀佛。」
Here, ‘the ten recitations’ is reciting with the mouth, not the mind. ‘The ten recitations’ means to voice out Namo Amitabha Buddha ten times. In accord with the Sutra teaching of the Contemplation Sutra, Great Master Shandao explains ‘the ten recitations’ in the Buddha’s Vows as calling out the Buddha’s Name ten times. At the same time, in accord with this Sutra passage, the words ‘if’ in the Buddha’s Vows is explained ‘as little as’,
這裡「十念」的念，不是心念的念，而是口稱。「十念」就是十聲稱南無阿彌陀佛。善導大師就是根據《觀經》這段經文，把願文「十念」解釋為稱名十聲。同時，也是根據這段經文，把願文「乃至」解釋為「下至」。
This is because this man has encountered the Dharma Door of Amitabha recitation at his death bed. His lifespan is very short at that moment and he can only manage to recite ten times before passing away. If he can still live on, surely, he will recite eleventh time, twelfth time, continually. In the Sutra passage, ‘in a continual voice’ means continually.
因為這個人臨終才遇到念佛法門，壽命短促，只念了十聲就命終了。如果命不終，那一定會十一聲、十二聲接著往下念，經文說「令聲不絕」，也就是相續的意思。
Maybe he is getting better. So, he lives another day, seven days, one year, seven years. He will become the exclusive Amitabha reciter, living the days in Amitabha recitation for one day, seven days, one year, seven years, continually. If his lifespan is shorter, he might recite less than ten times. Maybe he has only managed to recite five times, three times or only once before passing away. At that instant he will also attain a rebirth.
That is why Great Master has thus said, ‘We recite Namo Amitabha Buddha throughout our life or as little as ten times.’ This is a perfect description on our practice. Here as we are comparing with the passage on the vows, we have taken away ‘throughout the whole life’, but the meaning is still there. This is because it is followed by ‘as little as’, so before that should be ‘as much as the whole life.’ ‘Reciting ten times’ is paired up with ‘ten recitations’ in the passage on the vows. In the other teaching of Great Master Shandao, he has also mentioned ‘as little as one recitation.’
甚至如果好起來，又活了一天、七天，一年、七年，那也會成為一個專修念佛的人，過念佛的日子，而若一日、七日，若一年、七年繼續念佛。而如果壽命更短，念不滿十聲，只念五聲、三聲、一聲，當下命終，那也當下往生。所以善導大師又說「上盡一形，下至十聲」，比較圓滿。這裡為了與願文相對，所以略去「上盡一形」，但意思是有的，因為有「下至」就有「上至」。而「十聲」也是為了與願文「十念」相對，善導大師在別的著作中也說「下至一聲」。
This is because we are reciting Namo Amitabha Buddha. Even if our mind consciousness is not functioning, that we do not know anything, but in every recitation, eight billion Kalpas of sinful births and deaths are eradicated naturally, relying on the merits and virtues of the Buddha’s Name to attain a rebirth in the Pure Land. But if we recite other words, maybe we are so earnest in seeking a rescue, we still have no way to attain a rebirth.
因為稱念的是南無阿彌陀佛，即使意業失念，什麼也不曉得，自自然然地，依名號功德，聲聲念念皆除八十億劫生死之罪，往生淨土。如果稱念別的，即使再怎樣懇切求救，也無法往生。
3 ‘Those who have committed the five rebellious acts and slandered the Proper Dharma are exceptions.’ Are not mentioned.
3.略「唯除五逆，誹謗正法」
In the passages on Vows, we can see these words, ‘Those who have committed the five rebellious acts and slandered the Proper Dharma are exceptions.’ But in the explanation, they are not mentioned. Why is this so? This is also in accord with the teaching in the lowest position of the inferior grade of ‘Contemplation Sutra.’
願文當中有「唯除五逆，誹謗正法」這兩句，但釋文當中完全沒有，這是為什麼？這也是依據《觀經》下品下生。
In the 18th vow, it is said those who have committed the five rebellious acts are not saved. But in the lowest position of the inferior grade, the sinners of five rebellious act recite the Name and attain a rebirth. From here, Great Master Shandao has reached this judgement. In the Sutra of Immeasurable Lifespan, it is thus stated, ‘Those who have committed the rebellious acts, who have slandered the Dharma are not born.’ Actually, this is the preventive measures so that we will not commit such offences. Those who have already committed the sins of five rebellious act, the sin of slandering the Dharma need to be saved too. So, in the ‘Verses of Praise on the Dharma Work’ Great Master has thus described, ‘Relying on the strength of the Buddha’s Vows, the sinners of five rebellious acts, the ten evils will have their sins put into extinction to attain a rebirth. The Icchantika who have slandered the Dharma attain a rebirth with a change of their mind.’
雖然第十八願說五逆謗法不救，但下品下生卻說五逆罪人稱名得生。善導大師依此斷定，《大經》「逆謗不生」是方便說，實際意思是未造以前的抑止；已經造了五逆謗法罪的人，也要救度。所以，大師在《法事讚》裡就說：
以佛願力，
五逆十惡，罪滅得生；
謗法闡提，迴心皆往。
Even the sinners of five rebellious acts, the Icchantika who have slandered the Dharma can attained a rebirth when they have a change of mind to recite Namo Amitabha Buddha. Their sins are put into extinction and everyone can attain a rebirth in the World of Ultimate Bliss. So, Great Master Shandao often explains the Eighteenth Vow by eliminating ‘Those who have committed the five rebellious acts and slandered the Proper Dharma are exceptions’ to show that the offenders of five rebellious acts and the slander of the Proper Dharma can also be saved.
即使是五逆十惡之人、謗法闡提之輩，若迴心念佛，也都罪消，通通可以往生極樂世界。所以，善導大師解釋第十八願，往往都略掉「唯除五逆，誹謗正法」，以顯示五逆謗法的人也可以得救。
In the comparison of the Sutra passages of the lowest position in the inferior grade and the Eighteenth Vow, there are these similarities.
- They are derived from the Proper Sutras of the Pure Land Dharma Door.
- They talk about the attainment of a rebirth for the mundane men in Amitabha Buddha’s Pure Land
- The ‘sincere mind’ and the three minds are mentioned.
- Ten recitations are mentioned.
- The five rebellious acts are mentioned.
- The lowest position of the Inferior Grade cannot be outside the scope of Amitabha Buddha’s Original Vows. The lowest position of the Inferior Grade must be inclusive in Amitabha Buddha’s Original Vows.
下品下生這段經文，與第十八願願文兩相比較，有以下共同點：
(1)同樣出自淨土法門的正依經典；
(2)同樣敘說凡夫往生彌陀淨土；
(3)同樣說「至心」等三心；
(4)同樣說「十念」；
(5)同樣說「五逆」；
(6)下品下生不可能出於阿彌陀佛的本願之外，阿彌陀佛的本願必然包含下品下生。
By relying on the teaching of the lowest position of the Inferior Grade in Contemplation Sutra, Great Master has given a very intimate, very appropriate, very proper and very close explanation on the 18th Vow without hesitation or being alienated, relying on the Dharma teachings of the Pure Land Sutras to explain the Pure Land Ideology.
善導大師依《觀經》下品下生解釋《大經》第十八願，是依淨土的經典解釋淨土的法義，很親，很順，很合理，很貼切，不勉強，不疏遠。
2. The latter twenty -four words explain the attainment of a rebirth when we recite the Buddha’s Name
（二）後二十四字明念佛必生
‘Presently, that Buddha has already accomplished Buddhahood in the world.’ That Buddha—Amitabha Buddha. He is the former Dharmakara Bhikshu who has brought forth the Vows to accomplish Buddhahood. He is now the Buddha Amitabha. Presently, he is dwelling in the World of Ultimate Bliss in the west. If the Bodhisattva has brought forth the Vow but he is yet to accomplish Buddhahood, it is reasonable for us to be suspicious over his vows, ‘The Bodhisattva’s Vow is very magnificent. But has he the ability to save me, the mundane man of sinful karma?’ Now, Dharmakara Bhikshu has already accomplished Buddhahood. It means that he has already fulfilled his Great Vows. His Great Vows are realized and they are no longer empty words. So, it is thus said, ‘We should know that the magnificent Original Vows are not fake. Living beings who recite His Name will surely attain a rebirth.’ If you can understand this, there will be no suspicion. It will be unreasonable to lose your composure.
「彼佛今現，在世成佛」：彼佛——阿彌陀佛已經從當初發願的法藏比丘修成阿彌陀佛了，現在正在西方極樂世界。菩薩雖然發願，如果還沒成佛，那我們有理由懷疑「菩薩的誓願雖然偉大，但要救度我這個罪業凡夫，會不會落空呢？」現在法藏比丘既然成佛了，說明當初的大願已經實現，絕無空言，所以說「當知本誓，重願不虛，眾生稱念，必得往生」。能這樣理解，就沒有理由懷疑，也沒有理由不安。
‘We should know’ is a connecting phrase:
- We should know that Amitabha has already accomplished Buddhahood.
- We should know that the magnificent Original Vows are not fake.
- We should know that by reciting the Buddha’s Name we will surely attain a rebirth.
「當知」兩個字，包上貫下：
一知彌陀已經成佛；二知本願決定不虛；三知我今稱念必得往生。
As Amitabha Buddha has already accomplished Buddhahood, his Original Vows are not fake. As the Original Vows are not fake, by reciting his Name we will attain a rebirth. By reciting Namo Amitabha Buddha we will attain a rebirth because his Original Vows are not fake. The Original Vows are not fake because Amitabha Buddha has already accomplish Buddhahood. As there is one, there is two. When there is two there will surely be three. If Amitabha Buddha has not accomplished Buddhahood, we will be unable to attain a rebirth. Since Amitabha Buddha has already accomplished Buddhahood, it would be impossible not to attain a rebirth if we recite Namo Amitabha Buddha. Are his Vows fake and empty? Are there any uncertainty in his vows? If the answer is negative, then when we recite His Name there is no reason for not attaining a rebirth.
彌陀成佛，則本願不虛；本願不虛，則稱念必生。稱念必生，是因為本願不虛；本願不虛，是因為彌陀成佛。有其一，必有其二；有其二，必有其三。除非阿彌陀佛還沒有成佛，那我們就不能往生；阿彌陀佛既然已經成佛了，那我們念佛也就不可能不往生了。所以，我們念佛能不能往生，不是看我們自己這邊，而是看阿彌陀佛那邊：阿彌陀佛成佛了沒有？他的願是不是假的、空的？是不是還有不確定性？如果沒有，那稱名念佛沒有理由不往生。
Honen has said these words to explain ‘the attainment of rebirth by reciting the Buddha’s Name’, that living beings and the Buddha are working together: It is I who recite the Buddha’s Name and it is the Buddha who takes care of my rebirth.’
It is very well said.
法然上人有一段話非常好，說明「念佛往生」四個字，眾生跟佛是有分工的：
念佛者，我所作也；
往生者，佛所作也。
In Amitabha recitation, we living beings have to recite the Buddha’s Name. Concerning the attainment of a rebirth, it is Amitabha Buddha’s duty. We do not have to worry about this.
念佛，歸我們眾生這邊來作；往生，不要我們操心，由阿彌陀佛操心。
The attainment of a rebirth is a present given by the Buddha’s strength. If we were to think and plan of it, this is self-effort. What we need to do is to recite Namo Amitabha Buddha and wait for the Buddha to come forth to welcome us.
往生乃由佛力所賜，
卻於心中種種籌量，是自力也。
唯須稱名待來迎也。
When can we attain a rebirth? How to attain a rebirth? They are bestowed upon us relying on the Karmic strength of Amitabha Buddha’s Great Vows. Many people recite Namo Amitabha Buddha with worries in their mind, wondering whether they can or cannot attain a rebirth. This is because they do not understand the Buddha’s Vows. We only need to recite Namo Amitabha Buddha. We only need to wait for the Buddha to come and welcome us. This is good enough. This is like sailing on a ship to cross the seas. The duty of the passenger is to go up the ship. The sailing of the ship across the seas is the duty of the ship captain. We the passengers just go up the ship and wait for it to arrive at the other shore. We simply recite Namo Amitabha Buddha and Amitabha Buddha will be in-charge of our attainment of a rebirth! In the bringing forth of the 18th Vow, he has thus said, ‘If you cannot attain a rebirth, I will be responsible for it! If you cannot attain a rebirth, I will not certify to the Proper Enlightenment!’
我們什麼時候往生，怎麼往生，這是阿彌陀佛大願業力所賜給我們的。很多人念佛，一邊念佛一邊擔心能不能往生，這是不瞭解佛願。我們只要念佛，等著佛來接引就好了。就好像坐船過海：坐船者，乘客之所作也；過海者，船長之所作也。我們只須乘船，等待到達彼岸就好了。我們只管念佛，往生讓給阿彌陀佛管！他在發第十八願的時候就說：「你不往生，我負責！你若不生者，我不取正覺！」
‘Living beings who recite my name’ means we are the ones who recite. ‘Will certainly attain a rebirth’ means that Amitabha Buddha will make sure we attain a rebirth.
「眾生稱念」，是我們來稱念；「必得往生」，是阿彌陀佛令我們必得往生。
‘Living beings who recite my name’-there are three explanations on ‘living beings.’
1. It refers to living beings in the ten directions, inclusive of all.
2. It refers to the living beings of the lowest position of inferior grade- ‘Living beings who have committed the five rebellious acts, at the death bed, pressurized by sufferings, lose the mindfulness.’ Living beings of the lowest position are mentioned with the inclusive of good men. Evil living beings are mentioned with the inclusive of good men. Living beings at the death bed are mentioned and this is inclusive of practising the whole life. Living beings who has lost their mindfulness are mentioned and this is inclusive of those who are mindful.
3. It refers to ‘I’—that is every one of us. In the Buddha Dharma, it can only be intimate when the teaching involves ‘us’, that we feel we are involved, only then it becomes meaningful. Otherwise, they are only playful discussion. Living beings in the ten directions can attain a rebirth by reciting Namo Amitabha Buddha, then when I recite, I will surely attain a rebirth. It cannot be the case that I alone am left out, that I cannot attain a rebirth. Living beings of the lowest position in the inferior grade are able to attain a rebirth by reciting the Buddha’s Name. Now I am reciting Namo Amitabha Buddha but I have not committed the five rebellious acts, that I have cultivated some good deeds, that I recite the Buddha’s Name exclusively throughout my life as I am not at my death bed, that l have not lost my mind, that I recite more than ten times, how could I not attaining a rebirth!
「眾生稱念」的「眾生」，有三種說法：
(1)指前面的「十方眾生」，包含一切。
(2)指下品下生「五逆、臨終、苦逼、失念」的眾生，即是舉下攝上，舉惡攝善，舉臨終攝平生，舉失念攝有念。
(3)指「我」——每一個人自身。佛法必須落實到「我」才親切，才是自己的，才有意義，不然都是戲論。十方眾生稱 念必得往生，那我稱念也必得往生，不可能獨漏我一人不往生；下品下生的眾生稱念必得往生，那我今稱念，未造五逆、多少修善、平生專稱、未至臨終、尚未失念、不止十聲，豈不往生！
There are also three types of ‘recitation’:
- The recitation by living beings in the ten directions. Living beings in the ten directions recite Namo Amitabha Buddha in accord with their root potential and all can attain a rebirth. There is no fixed standard, no fixed conditions. It is because once a condition is set the recitation cannot benefit all living beings pervasively.
- The recitation by living beings in the lowest position of the inferior grade. They are the ones who have ‘committed the sins, who are to pass away anytime, who are pressurized by sufferings, who have lost mindfulness.’ In such situations, they can only recite with their mouth and all can attain a rebirth. If this is the case, everyone can do it.
- I recite. It means relying on ‘me’. Every one of us are different in our way of life. Whether we are very busy or free, diligent or lazy, the amount of time spent on recitation, the way we recite are all different. Anyway, we practise in accord with our potential, in the best of our ability. As long as it is I who recite, I will surely attain a rebirth. I will not compare myself to others, and I will not set myself as a standard of reference for others. If others are very diligent, and I am incomparable to them, my faith on the attainment of a rebirth will not retreat. I know this: I recite Namo Amitabha Buddha and I will surely attain a rebirth. If I am very diligent, I will not feel other people should practise in the same way like me in order to attain a rebirth. Everyone can attain a rebirth by practising in accord with the individual root potential.
「稱念」也有三種：
(1)十方眾生之稱念。十方眾生各隨自己的根機來稱念，皆得往生；並沒有一定的標準，並沒有限制條件，因為一有條件就不能普遍適應十方眾生了。
(2)下品下生之稱念。也就是「造罪、臨終、苦逼、失念」情況下，隨口稱念，皆得往生。這樣的話，沒有人做不到。
(3)我稱念。也就是依「我」——我們每個人的忙閑、勤怠、時間多少，能如何就如何，能到哪一步就到哪一步，只要是我稱念，就必得往生。既不將人加於我，也不將我加於人。假如看到別人精進，我雖不如人，但也不退失往生信心，知道：我稱念，必得生。又假如我雖精進，也不會認為他人要像我這樣才能往生。每個人都隨自己的根機來稱念，皆得往生。
3. Inspiration
三、啟發
Great Master Shandao explains the 18th Vow in the Sutra of Immeasurable Lifespan relying on the teaching of the Contemplation Sutra, the lowest position of the inferior grade brings us the greatest inspiration, the ultimate comforts.
- In the Original Vows of Amitabha Buddha, the Buddha has chosen for the living beings the easiest method to attain a rebirth by reciting His Name. ‘Amitabha recitation is His Original Vows.’
- As Amitabha recitation is in accord with the Buddha’s Original Vows, living beings who recite his Name is in accord with the Buddha’s Vows. By relying on the strength of the Buddha’s Vows, they will surely attain a rebirth.
- Amitabha recitation in accord with the Original Vows is the exclusive recitation. It can be carried ‘throughout one’s lifespan or even as little as ten recitations or one recitation.’
- Amitabha recitation in accord with the Original Vows stresses on the recitation with the mouth, without considering if he is with the good or evil potential, whether he has abundant sins or a little sin, whether he is a long -term practitioner or a beginner, whether he is profound or shallow in effort, whether his mind is pure or impure, whether his mind dwells in concentration or is scattered. Even if he has committed evils the whole life, that he is pressurized by all kinds of sufferings at the death bed, that his mind karma has lost consciousness, that he is of the lowest position of the inferior grade, he only needs to recite with his mouth.
- The recitation with the mouth to attain a rebirth is very easy. No condition is set on the state of his mind karma, his mindfulness. This is very easy as everyone can do it.
- Only Amitabha recitation enables us to attain a rebirth. This means that ‘Amitabha recitation is the only way to arrive at the Pure Land.’
- Only the recitation alone brings us to attain a rebirth without any expedients. This means that ‘the Buddha’s Name is the only operation to bring us to attain a rebirth.’
- The Buddha’s Name is the only operation to bring us to attain a rebirth means that there is no effort in self -cultivation. We rely totally on other’s power- the Buddha’s Strength.
- Even though Faith, Vows and Practice are mentioned, they are all inclusive in the ‘exclusive recitation of Namo Amitabha Buddha.’ As long as we recite Namo Amitabha Buddha exclusively, we are fully replete with Faith and Vows. Talking about Faith and Vows are the expedients to those who have no faith, who do not understand the Vows of Amitabha Buddha. They are yet to practise Amitabha recitation. Amitabha recitation is the Genuine Dharma which brings us to accomplish a rebirth directly.
- Only with the Original Vows of Amitabha recitation, the Only way to attain a rebirth is by reciting the Buddha’s Name. The Buddha’s Name is the only operation which enables us to attain a rebirth. Only then can we explain why the parrots, the birds Crested Myna and other animals, the mentally retarded people, old folks with Alzheimer’s disease can attain a rebirth by reciting Namo Amitabha Buddha.
善導大師依《觀經》下品下生解釋《大經》第十八願，給我們極大的啟發、絕對的安慰。
(1)阿彌陀佛的本願，選擇最容易的稱名作為眾生往生的因行，也就是「本願稱名」。
(2)本願稱名故，眾生稱名即順佛本願，乘佛願力，必得往生。
(3)本願稱名，是「上盡一形，下至十聲一聲」之一心專稱。
(4)本願稱名，是唯任口稱，不論機之善惡，不論罪之多少，不論時節久近，不論功夫深淺，不論心淨不淨，不論心定心散。一生造罪、直到臨終、眾苦逼迫、意業失念之下品下生，即唯任口稱。
(5)唯任口稱，而得往生，沒有任何意業心念之要求，即是易行之極，無一人不可行。
(6)唯任口稱，而得往生，即是「唯稱獨達」。
(7)唯稱獨達，不假方便，即是「名號獨運」。
(8)名號獨運，即是完全他力，毫無自力。
(9)雖說信、願、行，結歸唯在「一向專稱」之行。聞知彌陀救度，但能一向專稱，自然具足信願。信、願為對治不信、不願之前方便，稱名為直接達成往生之真實法。
(10)唯此本願稱名、唯稱獨達、名號獨運，才能解釋鸚鵡、八哥等動物以及智障者、老年癡呆者之念佛往生。
In the year 1998, at Baotou of Inner Mongolia a parrot had attained a rebirth. After its attainment of a rebirth, shariras are obtained after the cremation. There are photos as evidence. So, tell me what kind of mind does it have? It is only a parrot. You recite Namo Amitabha Buddha and it recites too, Amitabha, Amitabha…
一九九八年，內蒙古包頭有一隻鸚鵡往生，往生之後還有舍利子，有照片為證。你說牠有什麼心呢？牠不過是隻鸚鵡，你念佛，牠也念——阿彌陀佛，阿彌陀佛……
I have also witnessed a bird Crested Myna which can recite Namo Amitabha Buddha, at Sichuan. It recited in the slang of Sichuan and it managed to attain a rebirth. You and I also recite Namo Amitabha Buddha. You can attain a rebirth, so can I. We recite in the way we draw a scoop by tracing the gourd. This is good enough.
八哥鳥念佛，我在四川也遇到一隻，牠念的是四川話，牠也能往生。你念我也念，你往生我也往生，依葫蘆畫瓢，這樣就可以。
In the Brief records of response on Triple Gems there is a story on Amitabha Fish.
In ancient Sri Lanka, there was an island. The islanders are mostly fishermen. One type of fish can produce the sound ‘Amitabha, Amitabha….’ If the fishermen wanted to catch this type of fish, they must recite ‘Amitabha’, following the sound of the fish’s recitation. The fish would follow the recitation and come. The more you recite ‘Amitabha’, the more fish you will catch. Moreover, they are so tasty. So, from morning till night, they would say ‘Amitabha, Amitabha…’ while they were catching the fish. No one knows what the matter is as it is a lone island. No one goes there to teach the Buddha Dharma.
《三寶感應要略錄》中記載了一則「阿彌陀魚」的故事。
古代斯里蘭卡有一座島，島上居民都以捕魚為生。有一種魚會發出「阿彌陀佛，阿彌陀佛」的聲音。漁民要捕這種魚，只要隨著牠們的聲音念「阿彌陀佛」，牠們就過來了。念的「阿彌陀佛」越多，捕的魚就越多，而且味道特別好。於是，他們就一天到晚「阿彌陀佛，阿彌陀佛……」邊念佛邊捕魚，誰也不知道是怎麼回事，因為那是座孤島，沒有人去講解佛法。
After some time, an elderly fisherman passed away. He managed to attain a rebirth in the Pure Land of Amitabha Buddha. After arriving at the Pure Land, he returned and said the islanders, ‘Please do not commit the karma of killing anymore. These fish are the transformation bodies of Amitabha Buddha. He reveals himself as the fish for the sake of saving us, the people who are born at the border, who do not have a chance to listen to the Buddha Dharma. I have already attained a rebirth in the Pure Land. I travel back here on my lotus.’ The people did not believe in him. He said, ‘If you do not believe, go and take a look at the fish bones which are covered with the designs of lotuses.’ From then onwards, the islanders stop committing evils and practise good deeds. They recite Amitabha to attain a rebirth.
這樣過了一段時間，漁民中年紀比較大的一位去世了，結果他就往生到阿彌陀佛的淨土去了。他到淨土之後回來示現說：「你們再也不要作殺業了，這些魚都是阿彌陀佛化現的，為了救度我們這些不聞佛法的邊地眾生。我已往生淨土，坐著蓮花回來。」人們還是不相信。他說：「不相信你們就去看，魚的骨頭上都有蓮花紋樣。」人們一看，果然，魚的骨頭上都有蓮花紋樣。從此這座島上的居民就斷惡行善，念佛往生。
For the sake of catching the fish, they often recite Amitabha. This has already become a habit. ‘Amitabha, Amitabha, Amitabha…’ Anyway, they do not know what an attainment of rebirth is. They do not have the concepts of causes and effects, rewards and retributions. Neither do they know about births and deaths. They lead a life of confusion. But as they have recited Amitabha and it becomes a habit. They are rescued by Amitabha Buddha. By reciting this Buddha’s Name, the function of the Name will naturally bring them to be born in the World of Ultimate Bliss. See, is not this supremely wonderful?
他們為了捕魚，時常念佛，形成習慣，「阿彌陀佛，阿彌陀佛，阿彌陀佛……」他們甚至還不知道什麼叫往生，也沒有因果報應的觀念，也不知道生前死後，都是糊里糊塗過日子。但是，念佛形成了習慣，有阿彌陀佛的救度，隨順這句名號的功能，自然往生西方極樂世界。你看，殊勝不殊勝？
The attainment of a rebirth is very simple! Do not worry and say, ‘I recite Namo Amitabha Buddha but my mind is impure. I have not put in much effort…’As long as you recite with your mouth, as long as you desire to be born in the Pure Land, everyone can attain a rebirth. Do not doubt this. We believe that Amitabha Buddha’s Vows are not fake. As long as we recite His Name, we will surely attain a rebirth. By doing so, the immeasurable lights of Amitabha Buddha will shine into our mind. We will be so happy, like a blooming flower. This is the meaning of ‘Sincerely and joyfully, we have faith in the Buddha.’ When there is faith, there is the bliss. Without faith, there is no bliss. We become afflicted.
往生很簡單！我們不必擔心「我念佛，心不夠清淨，功夫不夠深……」只要口稱名號，只要願生淨土，通通可以往生，不必懷疑。我們相信阿彌陀佛的誓願不虛假，稱念名號必然往生，這樣，阿彌陀佛的無量光就照到我們心裡來了，心裡就樂開了花：這叫「至心信樂」。有信，就有樂；沒有信，就沒有樂，就苦惱。
What is the fundamental principle for the certainty to attain a rebirth? Great Master Shandao told us, ‘We should know his Original Vows are not fake as he has already realized them.’ This is because Amitabha Buddha does not cheat on us. He will not bring forth fake vows, he will not speak falsely. So, by reciting His Name, will surely attain a rebirth.
必得往生的根本原理在哪裡？善導大師告訴我們「當知本誓，重願不虛」，因為阿彌陀佛不欺騙我們，不會發虛願，不會說話不算數，所以我們稱念必得往生。
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