Great Master Shandao’s Pure Land Ideology-5

3. Reciting Namo Amitabha Buddha exclusively

（三）專稱彌陀名號

We by ourselves are strengthless. But Amitabha Buddha is very powerful. So, we should rely on the power of Amitabha Buddha. But if the method of reliance is very difficult, we can only sigh as we cannot accomplish it. Amitabha Buddha is replete with the great and magnificent spiritual power! How are we going to rely on him? If the method to rely on him is too difficult, this will only be the empty words, am I right?

自身無力量，彌陀有力量，我們就乘託彌陀的力量。但是，方法如果很難，我們還是望洋興嘆：阿彌陀佛有偉大神力，我們怎麼靠上呢？如果說很難才能靠得上，那還不是一場空嗎？

 If the method on the reliance of the Buddha’s strength and Vows is very difficult, very complicated, then it is not the easy path. It is still the difficult path.

如果乘佛願力的方法很複雜、很艱難，這樣就不是易行道，還是難行道。

Some people have given the following comment, ‘How to rely on the strength of the Buddha’s Vow? If you can also bring forth the forty -eight Vows just like Amitabha Buddha, this is in accordance with the Buddha’s mind, the Buddha’s Vows. You can rely on the strength and vows of the Buddha.’ Could it be that easy? It is not easy. It is not easy to bring forth the forty-eight Vows. ‘These Vows far-surpass the world.’ Even the Buddhas in the ten directions cannot bring forth these Vows. If we can bring forth the 48 Vows, we do not need to rely on the strength of Amitabha Buddha’s Vows anymore because we by ourselves are Dharmakara Bhikshu. This is what we cannot achieve.

有的人說：「怎樣乘佛願力？如果你能像阿彌陀佛一樣發四十八願，你就跟佛的願心相應了，你就乘上佛的願力了。」這樣容易嗎？不容易！四十八願不容易發啊！「超世本願」，十方諸佛都發不了。如果我們能發四十八願，也不需要乘阿彌陀佛的願力了，我們自己就是法藏比丘了。這個不是我們能做得來的。

Some people say, ‘How to be in response to the Buddha? How to rely on the power of the Buddha’s Vows? You should recite single-mindedly, until your mind is with no confusion. Your mind is purified. You recite until the open up of the Buddha Nature, that you are enlightened, that you have attained the Samadhi. Then you are relying on the strength of the Buddha’s Vows.’ If this is the case, it is truly difficult! It is very difficult to reach such a state.

In accord with the explanation given by Great Master Shandao, the method to rely on the Strength of the Buddha’s Vows is very simple. As long as we have the mind, the mouth, as long as we recite Namo Amitabha Buddha, we are indeed relying on the Strength of the Buddha’s Vows. It is that simple.

還有人說：「怎樣跟佛相應，怎樣乘佛願力呢？念佛，念到一心不亂，念到心清淨了，念到佛性開發了，開悟了，得三昧了，這樣就乘上佛的願力了。」果真如此，那就太難了！要達到這樣的境界是非常困難的。

以善導大師的解釋，我們乘佛願力的方法很簡單：有心、有口、能念佛，就能乘上佛的願力——就這麼簡單。

1. In respond to the Buddha

The Buddha wants to save us and we let him rescue us, this is in respond with the Buddha. For example, a two -year -old child is fed by his mother. As long as he opens his mouth to eat, it is in respond to his mother. He will be full, not hungry. It is not the case that you say, ‘Mother is earning the money to support me. I also bring forth the vows to earn the money, to cook and feed myself. Then this is in respond to mother.’ If you do so, this is not in respond to your mother.  When you feed him and he also eats the rice, this is in accord with his root potential. Amitabha Buddha gives us his six syllables Name for us to recite, the Buddha is rescuing us. We are willing to recite Namo Amitabha Buddha. This is in respond to the Vows of Amitabha Buddha.

1.與佛相應

佛要救我們，我們讓佛救，這就是跟佛相應了。比如說一個兩歲小孩子，媽媽餵飯給他吃，他願意張口吃，就跟媽媽相應了，這樣他就能吃飽，不至於挨餓。不是說「媽媽發願掙錢做飯養活我，我也要發願去掙錢做飯養活自己，這樣才跟媽媽相應」，這樣反而不相應了。餵他飯，他就吃，這是他的根機做得來的。阿彌陀佛把六字名號給我們，讓我們稱念，佛就這樣救度我們，我們就念佛，這就跟阿彌陀佛的誓願相應了。

Amitabha Buddha is calling to us, ‘All the living beings in the ten directions. You should have faith in me, and abide by me!’ We believe in Amitabha Buddha and act accordingly, without doubts. ‘All the living beings in the ten directions, you should vow to be born in my Land.’ We also bring forth the vow to attain a rebirth in the World of Ultimate Bliss. ‘All the living beings in the ten directions, you should recite My Name!’ We recite Namo Amitabha Buddha. This is good enough. This is in accord with the Vows of the Buddha, a respond in the same body. So, Great Master Shandao has explained ‘Relying on the strength of the Buddha’s Vows’ as ‘Reciting the Buddha’s Name’.

阿彌陀佛呼喚我們說：「十方的眾生，你們要信順我！」我們就信順阿彌陀佛不懷疑。「十方的眾生，你們要願生我國！」我們就願生極樂世界。「十方的眾生，你們要稱念我的名號！」我們就稱念南無阿彌陀佛。這樣就好了，這就與佛的誓願吻合了，一體相應。所以，善導大師所解釋的「乘佛願力」，就是「稱佛名號」。

 2. How to recite the Buddha’s Name

 2.怎樣稱佛名號

How do we recite the Name of the Buddha? Here I will list out a few passages:

 ‘Single-mindedly, I have faith in the Buddha, joyfully I seek to attain a rebirth. I will recite Namo Amitabha Buddha throughout the whole life or only ten recitations to attain a rebirth, relying on the Strength of the Buddha’s Vows. None will be left out.’

怎樣稱佛名號呢？我來引用幾段文：

一心信樂，求願往生，

上盡一形，下收十念，

乘佛願力，莫不皆往。

This is the explanation of Faith, Vows and Practice. ‘Single-mindedly, I have faith in the Buddha’ means to believe without doubts. ‘joyfully I seek to attain a rebirth’ is the vow, vowing to be born in the Pure Land.

‘I will recite Namo Amitabha Buddha throughout the whole life or only ten recitation’: It means that we will start to recite Namo Amitabha Buddha now until our death-bed, without any change. We will recite exclusively. This is the way to rely on the strength of the Buddha’s Vows. None will be left out in the attainment of a rebirth.

這就講到信願行。

「一心信樂」：信，不懷疑；

「求願往生」：願，願生淨土；

「上盡一形，下收十念」：行，就是說我們現在開始念佛，一直到臨終不改變，專修念佛，這樣就是乘佛願力，莫不皆往。

Great Master Shandao explains the method to rely on the strength of the Buddha’s Vows is the teaching on faith, vows and practice.  Reciting the Buddha’s Name is in accord with our root potential as we can do it.

‘As long as we can recite Namo Amitabha Buddha the whole life or even just ten times, we can attain a rebirth relying on the strength of the Buddha’s Vows. That is why it is known as easy.’ This is the explanation from the Four Primal Teachings on the Contemplation Sutra on how to rely on the strength of the Buddha’s Vows.

善導大師所解釋的乘佛願力的方法，就是信願行，就是願生淨土、稱佛名號，是我們的根機做得來的。

但能上盡一形，下至十念，

以佛願力，莫不皆往，故名易也。

這是《觀經四帖疏》裡所說的怎樣乘上佛的願力。

‘As long as’ means that this is enough. This is not difficult. What should be done? ‘We can recite Namo Amitabha Buddha the whole life or even just ten times’-By doing so we are already relying on the Strength of the Buddha’s Vows. Everyone can do this.

「但能」：你只要能夠這樣就可以了，不難。只要哪樣呢？

「上盡一形，下至十念」：這樣就乘上佛的願力。大家都能做到。

The analogy on ascending a ship

This is as though we are dwelling on an island in the great seas. The volcano on the island is going to erupt anytime. We cannot run away as we are surrounded by the sea water on four sides. At that time, a kind and compassionate man comes in his ship. The ship arrives without the ladder for us to climb up! The ship is too high and we cannot climb up. So, even with the ship it is useless.

The great sea represents our abundant sinful karma. The island represents our limited life form in body and mind. The volcano will erupt soon and the island is going to sink. This represents our impermanent life will be swallowed soon. The great ship represents the rescue of Amitabha Buddha. Namo Amitabha Buddha, the Buddha’s Name refers to the method for us to ascend the ship. It is a very easy method that enables us to be in accord with the Original Vows of Amitabha Buddha’s rescue easily. If the method is too difficult, we cannot be liberated. The method should be very simple and easy! This is the analogy of sailing in a ship. 

登船喻

我們好比身處海中的一個孤島，這個孤島馬上就要火山爆發了，四周茫茫的海水，我們沒辦法逃脫。這時候，有一個人很慈悲，駕船來救我們。船開來了，但是沒配梯子！船太高，我們上不去。那麼，這艘船開來也沒有用。

大海，就代表我們茫茫的罪業；孤島，就代表我們有限的身心生命；火山要爆發、孤島要沉沒，就代表我們無常的生命時刻會被吞沒；大船，就代表阿彌陀佛來救度我們。南無阿彌陀佛名號，就是讓我們能夠登船的方法，就是讓我們能夠很容易地契合阿彌陀佛本願救度的方法。如果這個方法很難，我們就不能解脫。方法必須很簡單，很容易！這是坐船的比喻。

The analogy of climbing up the rope ladder

Here is another example. A man was trapped on the steep cliff. Only a helicopter is able to get near to rescue him. But if the helicopter comes swirling in the space, without bringing the rope ladder, how could it rescue people? It only comes in vain. If the helicopter comes to save people, it should come with the rope ladder and hang it down from the helicopter. The man down there can just stand up on the rope ladder and he will be pulled up. He would be safe, escaping the danger.

繩梯喻

再比喻有人被困在陡峭的山上，只有靠直升飛機來救；結果直升飛機到上空盤旋一番，卻沒有備繩梯！這樣怎麼救人？等於白來一趟。直升飛機既然來救人，就一定要備有繩梯，從飛機上垂掛下來。下面的人只要上繩梯，一拽就上去了，就可以安全脫險。

The helicopter represents the rescue of Amitabha Buddha. The rope ladder represents the method of rescue which is designed by Amitabha Buddha. It refers to the six syllables Name Namo Amitabha Buddha, the recitation of Buddha’s Name to attain a rebirth. This rope ladder is designed so that everyone can climb up and attain a rebirth in the World of Ultimate Bliss.

Why does Great Master Shandao exhort us ‘to recite exclusively’? This is because if we want to go up the plane, we must rely on the ladder to go up. If we abandon this ladder, that we bring along our ladder, no matter how high, high good our staircase can be, where are we heading to?

直升飛機，就代表阿彌陀佛來救度我們。繩梯，就代表阿彌陀佛所設定的救度眾生的方法，也就是南無阿彌陀佛六字名號——念佛往生。這個繩梯，必須是任何人都搆得著，我們都可以順著它往生極樂。

為什麼善導大師提倡「一向專念」？因為如果我們要上飛機，只有靠這個梯子才可以爬上去。如果我們不用這個梯子，我們自己有個梯子，我們自己的梯子再高、再好，我們往哪裡爬呢？

Our ladder refers to our cultivation. ‘I am able to cultivate’. So, in which direction is your cultivation leading you to? At what place are you leaning on? How do you lean upon?

You answer, ‘I seek to transfer the merits to attain a rebirth!’

It is fine then. So, you bring along your ladder and bring it near to the helicopter. What is the point for doing this? If there is no ladder to go up the helicopter, you can consider to bring on your own ladder to go up the plane. Now, the rope ladder is already there, yet you bring your own ladder, is not this redundant? We should simply go up the ladder which was attached there, the Buddha’s Name and climb up.

我們自己的梯子代表我們自己的修行。「我能修行」，你往哪裡修、往哪裡靠呢？怎麼靠啊？

「我迴向求生啊！」

也不錯，好，就把自己的梯子搬來，往直升飛機上靠。何苦呢？如果直升飛機沒有配梯子，可以考慮自己搬來梯子靠上去；現在人家有原配的繩梯，我們再搬來梯子，那就多此一舉了。我們應該直接就順著現成的梯子——名號，攀登上去。

When I talk like this, it does not mean that I deny the wholesome cultivation we have practised.  I only want to explain this, that the reliance on mixed practices, mixed cultivation to seek a rebirth in the Pure Land is equivalent to bringing along the bamboo ladder, the wooden ladder or even the gold ladder which are constructed by us to climb up the plane, with the bringing forth of Vows and Transference of Merits.  Relying on your ladders they should be very solid. Otherwise, you might miss it and delay the great matter of rebirth.

這樣講絕不是否定我們本身所應修持的善法，而是要說明：以雜行雜修迴向求生淨土，等於是把自己所做的一個竹梯、木梯，哪怕是黃金做的梯子搬來靠上去，迴向發願。仰靠它，那就要很堅固，不然的話，一有閃失就耽誤大事了。

Amitabha Buddha has already designed the method of rescue in his forty-eight Vows as a whole. Besides, he has already constructed the most beautiful and adorned Land. He has also designed the pathway and method to welcome us to attain a rebirth in the Pure Land. It is thus stated in the 18^th Vow- reciting Namo Amitabha Buddha to attain a rebirth. As long as we recite Namo Amitabha Buddha, we are already relying on the power of Amitabha Buddha’s Vows. Once we are relying on the power of Amitabha Buddha’s Vows, we will be able to attain a rebirth in the Pure Land of Amitabha Buddha. So, we must recite Namo Amitabha Buddha to seek a rebirth.

阿彌陀佛救度我們，在四十八願當中整體設計好了救度的方法，不僅建造好了美妙莊嚴的國土，也規劃好了接引我們往生淨土的道路和方法：就是第十八願——念佛往生願。我們只要念佛，就是乘上彌陀願力；乘上彌陀願力，就能往生彌陀淨土，所以要念佛往生。

There is a passage by Great Master Shandao which explains the 18^th Vow, ‘On my attainment of Buddhahood, living beings in the ten directions who want to be born in my Land recite my name for as little as ten times, if they cannot attain a rebirth by relying on the strength of my Vows I will not certify to the Proper Enlightenment.

善導大師還有一段文，是解釋第十八願願文的：

若我成佛，

十方眾生，願生我國，

稱我名字，下至十聲，

乘我願力，若不生者，不取正覺。

This passage that explains the 18^th Vow is very much alike the 18^th Vow of Amitabha Buddha, only with the addition of these words, ‘relying on the strength of my Vows’ after ‘recite my name for as little as ten times’. These are not extra words. The additions of ‘relying on the strength of my Vows’ is to show the recitation of Namo Amitabha Buddha is the reliance on the strength of the Buddha’s Vows.

這一段是解釋第十八願願文的，跟阿彌陀佛的第十八願願文幾乎是一樣的，只是多了四個字，就是「乘我願力」。這四個字放在「稱我名字，下至十聲」的後面，並不是多餘的，加入「乘我願力」四個字，是要說明：只要念佛，就是乘佛的願力。

The explanation given by Great Master Shandao, the transformation body of Amitabha Buddha is very simple, very easy, very clear, very earnest, explicit, not complicated. ‘Even if they only recite my Name as little as ten times, by relying on the strength of my Vows, if they cannot attain a rebirth, I will not certify to Proper Enlightenment.’

彌陀化身善導大師所解釋的，很簡單，很容易，很明瞭，很懇切，不含糊，沒有講那麼複雜。「稱我名字，下至十聲，乘我願力，若不生者，不取正覺」。  

Great Master Yin Guang has thus said, ‘If you have genuine faith and earnest vows in the Dharma of Amitabha recitation, you can rely on the Buddha’s strength of Kindness to attain a rebirth in the Western Land.’

印光大師也說：

念佛一法，

若具真信切願，

即可仗佛慈力往生西方。

‘We truly believe that Amitabha Buddha is able to rescue us’ – this is known as genuine faith. You do not ask, ‘Amitabha Buddha, do you have the ability to save me?’ This is not known as genuine faith. This is suspicion. We should truly wish to be born in the Western World of Ultimate Bliss, without any hesitation. This is an important matter. Do not be confused.

「真的相信阿彌陀佛能救得了我」，這叫真信。

不是說「阿彌陀佛，你救得了我嗎？」

這個就不叫真信了，就在懷疑了。

我們要真的願意往生西方極樂世界，不含糊。

大事不要糊塗。

There are people who talks about the attainment of a rebirth so loudly with such earnestness. But when Amitabha Buddha comes forth to welcome him, he said he cannot let go of his grandson.

I know of a lotus friend. Because of him, Amitabha Buddha came twice to welcome him. His name is Liu Mao Zhong, from Hunan Linli. His wife is also an Amitabha reciter. When they were reciting Namo Amitabha Buddha, Amitabha Buddha came forth. Upasaka Liu saw the Buddha and told his family, ‘Amitabha Buddha is here, bringing along the lotus platform. But somehow I cannot go up!’ All the people around him encouraged him and said, ‘You should seek to attain a rebirth. You must let go!’ After reciting another one or two hours, he said, ‘Amitabha Buddha has left.’ His wife by his side said, ‘Oh, dear! You are truly useless. Amitabha Buddha is already here. How come he has left?’ Later they phoned me up. I said, ‘Upasaka Lau has something that he cannot let go. If he can let go, he will surely leave with Amitabha Buddha.’ So, they asked him what he was worried about. He said, ‘I really cannot let go of my grandson.’ You see, this is not a genuine wish to attain a rebirth.

有的人平常講願往生講得比誰都響亮，很懇切，但是當阿彌陀佛真的來接引他的時候，他卻捨不得小孫子。我遇到一位蓮友，他就是阿彌陀佛兩次來接引的。他叫劉茂仲，湖南臨澧人，他老伴兒也是念佛的。他們念佛，阿彌陀佛來了，劉居士自己都看到了，他就告訴人家說：「阿彌陀佛已經到了，托著蓮台，我就是上不去！」

大家就給他鼓勁說：「你要一心求願往生，你要放下！」

大概助念了一兩個小時，他自己講：「阿彌陀佛又走了。」

他妻子在旁邊說：「你真不爭氣啊！阿彌陀佛來了，怎麼又走了？」

後來他們就打電話問我，我說：「劉居士心裡有掛礙。他如果心無掛礙，肯定跟阿彌陀佛走。」他們就問他有什麼掛礙，他說：「我就是小孫子捨不得。」你看看，這就不是真願。

The Buddha will never let us down. We recite Namo Amitabha Buddha and the Buddha will come forth as promised. The problem is we regret and we do not want to go. The Buddha is very kind and compassionate.

I think Upasaka Liu must have a change of mind, hesitating whether to go or not to go. So, the Buddha is standing there, holding the lotus platform to wait for him. Finally, he decided not to go as he could not let go. Once he has retreated in mind, the Buddha became invisible. ‘As you do not want to come, I will be invisible temporarily.’ The Buddha left.

佛沒有辜負我們，我們念佛，臨終了，佛就來了。佛如約而至，結果我們負約了。佛很慈悲。

我想，劉居士的心態有一種變化，他在猶豫是去呢還是不去，佛就端著蓮台等他。結果他還是捨不得，他的心一退，佛就隱身了，「你不願意來，我暫時隱沒吧」，佛就回去了。

At that time, the lotus friends advised him, ‘This is an important matter. You should seek to attain a rebirth! What is there to worry about your children, your grandson?’ So, they purposely called his daughter-in-law to tell him personally. She knelt before him and said, ‘Father, do not worry about your grandson. We will surely take good care of him. What is there to worry, father?’ His son and daughter-in-law were very filial and they knelt there, talking to him. Finally, he had made up his mind. The aided recitation was on again. Again, Amitabha Buddha came forth to welcome him and this time he attained a rebirth successfully.

這個時候，蓮友們就對他說：「這可是大事，要往生淨土啊！兒女、孫子有什麼放不下的？」然後，專門把他的兒媳婦叫來了。他兒媳婦跪在他面前說：「爸爸，你就放心走吧，你孫子我們肯定能照顧好，你有什麼放不下心的？」兒子、媳婦挺孝順的，都跪在面前跟他講。這樣他就下定決心了。大家繼續助念，阿彌陀佛再度來迎接，這次順利往生了。

The kindness and compassion of Amitabha Buddha’s rescue is truly indescribable. When we wish to attain a rebirth, the Buddha comes forth earlier and reveals himself, so that we can see him. When we are still hesitating, the Buddha will wait for us patiently. When we retreat in mind, the Buddha will be invisible temporarily. When we again bring forth the mind, the Buddha will come again to welcome us.

阿彌陀佛救度我們，那是不可形容的慈悲：我們想往生，佛就提前來顯現，讓我們看到；我們在猶豫，佛就耐心等待；我們退心了，佛就暫時退避；我們再發心，佛就再來迎。

If Upasaka Liu were to retreat in mind this time, Amitabha Buddha will surely come forth the third time. But of course, I do hope all of you do not trouble Amitabha Buddha so many times. If you truly want to attain a rebirth, how could it be the case that you cannot let go of your grandchild, witnessing that the Buddha is already standing there? In such a case, I am very sure his vow to attain a rebirth is ingenuine. So, when we are still living here, we must develop the right attitude. Do not create havoc at the last moment of life.

如果劉居士這次又退心了，阿彌陀佛還會來第三次的。但是，我希望大家不要讓阿彌陀佛麻煩太多次。真的願往生，哪會說佛都現前了，還有孫子放不下的？那肯定是願不真。所以，平時要培養正確的心態，不要到時候亂了陣腳。

Everyman is different in their resolution. Some people seem very carefree all the time but he is not confused facing great issue. Every day, he looks like everyone, very common. But when he leaves, he will truly show his colour. Do not take this lightly. Why do I say so? He said, ‘When the Buddha comes, I will leave with the Buddha immediately. Letting go of all worldly matters.’  This man is very sure of what he is doing. He has got ready already. This is not confused concerning great matter.

人的心志各不一樣。也有的人，你看他平時嘻嘻哈哈的，但是遇到大事他不糊塗。平時你看他好像也不怎麼樣，但是走的時候，他往往露出一招，你不可小視。為什麼？他說：「佛來了，馬上隨佛走，世間的一切通通放下。」這個人是心中有數的，他早就準備好了，他這是大事不糊塗。

‘Whatever you say, I will answer you. You ask me to do this, I will do it as long as my legs allow me to walk. Living in this world, we still need to attend to all these worldly matters! But now, Amitabha Buddha is here already. Sorry, good bye. I am going to the Pure Land to accomplish Buddhahood!’ This is a wise man. So, do not say that you want to attain a rebirth so loud and yet at the death bed, you are hesitating. That is not good.

「你們講什麼，我就應酬你幾句；你叫我辦什麼事，只要我老腿能跑得動，我也給你跑一跑，活在世間就這麼回事啦！但是，現在阿彌陀佛來了，對不起，拜拜了，我到淨土成佛去了！」這是有智慧的。所以，不要平時口號喊得高，到關鍵時候出岔子，那樣不好。

3. The attainment of a rebirth relies on the Buddha Totally

三、往生全靠佛力

Reciting Namo Amitabha Buddha is to rely on the Buddha’s Vows. By relying on the Buddha’s Vows, we will be able to attain a rebirth. All of us know that to attain a rebirth in the Western Land, we must rely on the Buddha’s power. If we do not rely on the Buddha’s strength, we cannot arrive there.

念佛即是乘佛願，

乘佛願者得往生。

大家都知道往生西方肯定靠佛力，如果不靠佛力，我們去不了。

Do we rely totally on the Buddha’s strength? Or do we rely half on the strength of the Buddha and half on self-effort? Some people say, ‘Reciting Namo Amitabha Buddha is the self -effort. Attaining a rebirth relies on the Buddha’s strength. So, I rely on the Buddha and also on myself. The self-effort and Buddha’s strength add together enable me to attain a rebirth.’ Actually, both Amitabha recitation and the attainment of rebirth rely totally on the Buddha’s strength. Amitabha recitation by itself relies on the Buddha’s strength. It is the same as taking a boat. We rely totally on the strength of the boat.

In Amitabha recitation, every mindfulness, every recitation relies totally on the strength of Amitabha Buddha.

是全靠佛力呢，還是半靠佛力、半靠自力？有人說：「念佛是自力，往生靠佛力。我一方面靠佛，一方面靠我自己念佛，自力加佛力往生。」其實念佛、往生都是靠佛力，念佛本身就是在靠佛力。如同乘船，本身就是在靠船力。

我們念佛，念念之間，每一句、每一句都靠阿彌陀佛的力量。

(1)

Letting go of this body -Great Master Yin Guang has thus exhorted us, ‘Let go of yourself and rely thoroughly on the Buddha. This is the proper and steady attitude in Amitabha recitation. Do not recite Namo Amitabha Buddha with doubts in your mind, relying half-heartedly on the Buddha. For instance, when we take a train to a far-away place. We will lie down on the bed seat. When we lie down to sleep, we relax and let go of the body on the bed. It is the same when we are sitting on the benches. We should sit properly, with the weight of our body on the bench. This is the meaning of ‘Letting go of yourself to rely thoroughly on the Buddha.’

（一）通身放下

印光大師也勸我們說：

通身放下，徹底靠倒。

這 才是一個念佛的平穩心態，不要自己一邊念佛一邊起疑惑心，半靠半不靠。比如說坐火車，路很遠，要坐臥鋪。在臥鋪上睡覺的時候，就要通身放下，把整個身體完全靠上去。坐板凳也一樣，我們就端端正正地，身體的重量完全放上去，這叫「通身放下，徹底靠倒」。

Letting go is also taught in the Sagely Path Dharma Door. In the Pure Land Dharma Door, we also talk about letting go. But it is very difficult to let go in the practice of the Sagely Path Dharma Door while it is very easy to let go in the Pure Land Dharma Door.

放下，聖道法門也講放下，淨土法門也講放下。但是，聖道法門的放下很難，淨土法門的放下很容易。

In the cultivation of the Sagely Path Dharma Door, the practitioner needs to be very wise. Without wisdom, it is not easy to let go. For example, when we are carrying a burden on the shoulders. ‘Let go of it!’ But we look around, we cannot find a place to put it down. How to put it down? There should be a place for us to put down. In the practice of the Sagely Path Dharma Door, we can only practise it when we are already enlightened, that we are replete with the Prajna Wisdom. For instance, the Elder Guang Qin has thus said, ‘Nothing is coming or going. Everything is fine.’ Originally there is neither birth nor extinction. Originally, nothing is obtainable in this world. As nothing is obtainable, where is your son, your daughter? What is the thing that you cannot let go? Nothing is obtainable! If you can arrive at this stage by your effort, then you can truly put all down. Otherwise, there are always the ripples in the mind.

聖道法門自我修行，一定要有智慧，如果沒有智慧，不容易放下。就像我們挑著擔子，「放下，放下」，沒地方放，怎麼放下？要有地方給我們放。以聖道門的修行來講，除非我們開了悟，有了般若智慧，像廣欽老和尚所說「無來無去，沒有事」，本來就不生不滅，本來世間沒有一法可得；沒有一法可得，哪有什麼兒，哪有什麼女，哪有什麼放不下的？無一法可得！如果達到這個功夫，那就真正放下了，不然的話，內心總要起波瀾。

In the Pure Land Door, we know that we are the sinful mundane men of births and deaths. So, whatever that we cannot let go, we must pass it up to Amitabha Buddha. Namo Amitabha Buddha- We will let go of ourselves to recite Namo Amitabha Buddha. We will give up ourselves totally to rely on Amitabha Buddha.

以淨土門來講，我們知道自己是罪惡生死凡夫，就把一切放不下的，全部拜託給阿彌陀佛。「南無阿彌陀佛」，完全放在 這句名號上面，完全交付、依託、靠倒在阿彌陀佛身上。

Putting down. Where to put down? Amitabha Buddha has given us a platform to put down our things. Only then we can have a place to put down. So, though we are of the inferior root potential, that we are not enlightened, we still can rely totally on the Buddha’s Name. And the name Namo Amitabha Buddha is the total revelation of our Buddha Nature. Amitabha Buddha has cultivated on our behalf, taking upon himself all our sinful Karma. In the Sutra of Immeasurable Lifespan, it is thus stated, ‘Taking upon himself all the heavy burden of living beings.’

Amitabha Buddha has thus said, ‘I will carry your burden! I will carry for you your sinful karma, your worries. Do let me carry for you!’ We should be willing to let Amitabha Buddha to carry for us! That is why, we can recite Namo Amitabha Buddha single-mindedly to seek a rebirth. We will recite exclusively. While facing the causes and conditions of good times or adversities in the world, we will recite Namo Amitabha Buddha exclusively. We have already given them up to Amitabha Buddha.

放下，往哪裡放？阿彌陀佛給我們一個平臺，我們才有地方放。所以，雖然我們是陋劣的根機，沒辦法開悟，但是我們可以完全投靠在這句名號上。

而這句名號本身，就是我們佛性的完全顯露。

阿彌陀佛代替我們修行，承擔我們的罪業。

《無量壽經》說：荷負群生，為之重擔。

阿彌陀佛說：「我來為你挑擔子！你有罪業，你有放不下的事，我來給你挑！」

我們要捨得讓阿彌陀佛挑啊！

所以，我們就一心念南無阿彌陀佛。求往生，一心念佛；面對世間逆順因緣，同樣一心念佛，全部拜託給阿彌陀佛。

(2)

The inconceivable Buddha’s strength

（二）佛力不可思議

At the end of the Commentary on the Shastra of Attaining a Rebirth, Great Master Tan Luan listed out the three Vows of Amitabha Buddha to explain the strength of Amitabha Buddha’s Great Vows. He gives the following conclusion, ‘All the living beings who are born in that Pure Land, all the activities of the Bodhisattvas, man and devas from that Land are conditioned by the Strength of Amitabha Buddha Thus Come One’s Original Vows.

曇鸞大師在《往生論註》最後，說明阿彌陀佛的大誓願力，他舉了阿彌陀佛三條願，得出一個結論，說：

凡是生彼淨土，

及彼菩薩、人天所起諸行，

皆 緣阿彌陀如來本願力故。

This is a very clear and earnest explanation. It means that once we are born in the World of Ultimate Bliss, all the activities of the Bodhisattvas who are born there, such as making offerings to all the Buddhas, listening to the Buddha Dharma, the unobstructed spiritual penetration, crossing over the living beings pervasively…. and all the activities are conditioned by the strength of Amitabha Buddha Thus Come One’s Original Vows. All of them relies on the Buddha’s Strength.

說得很徹底，很懇切：只要是往生極樂世界，以及往生之後在極樂世界做菩薩時所起的一切諸行——供養諸佛，聽聞佛法，神通無礙，廣度眾生……這所有的一切，都是緣自阿彌陀如來本願力，都是佛的力量。

He has listed the three Vows as evidences. Firstly, he listed out the 18^th Vow which is known as the Vow to attain a rebirth by reciting the Buddha’s Name. With this vow as an evidence, all who attain a rebirth in the World of Ultimate Bliss rely on the Strength of the Buddha’s Vows. They can attain a rebirth by reciting ten times Namo Amitabha Buddha. This is because the Strength of Amitabha Buddha’s Vows are not fake. So, if we can recite ten times Namo Amitabha Buddha, one time or reciting continually, everyone can attain a rebirth, relying totally on the Buddha’s Strength.

他舉了阿彌陀佛的三個願來證明。

先舉第十八願。第十八願叫「念佛往生願」，以這一願來證明，只要是往生西方極樂世界的，都是：

緣佛願力故，

十念念佛，便得往生。

因為阿彌陀佛願力不虛假，所以十念念佛、一念念佛、念念念佛，個個往生——往生靠佛力。

Another example is the 11^th Vow. It is thus stated, ‘On my attainment of Buddhahood, if the devas and humans in my Land do not dwell in proper concentration until their arrival at still extinction, I will not attain the Proper Enlightenment.’ This is the vow which is known as ‘the Vow of the certainty to arrive at still extinction.’ ‘To arrive at still extinction’ means the Great Nirvana, the accomplishment of Buddhahood. ‘the certainty to arrive at still extinction’ means the certainty to accomplish Buddhahood. With the evidence of this Vow, those who attain a rebirth in the World of Ultimate Bliss does not rely on self -effort to accomplish Buddhahood. Wherever they might accomplish Buddhahood, they are still relying on the 11^th Vow of Amitabha Buddha to become the Buddha.

再舉第十一願：「設我得佛，國中人天，不住正定聚、必至滅度者，不取正覺。」這叫「必至滅度願」。「滅度」就是大涅槃、成佛的意思。「必至滅度」就是必定成佛。以這條願來證明：往生極樂世界的人，成佛不是靠自己。到那裡成佛，還是靠阿彌陀佛的第十一願去成佛。

Then, he again listed out the 22^nd Vow,

‘On my attainment of Buddhahood, the multitude of bodhisattvas from other Buddha Lands who are born in my land will ultimately arrive at the position of one more lifespan to attain Buddhahood. There is an exception if the Bodhisattva desires to be born in other land in accord with his original vows. He will be born as he desires. For the sake of living beings, he wears the shield of magnificent vows while accumulating the virtuous roots to cross over all living beings. He travels to various Buddha Lands to practise the Bodhisattva conduct. He makes offerings to all the Buddha Thus Come One in the ten directions. He teaches and transforms immeasurable Ganges sands living beings so that they are shown the Unsurpassed, Proper and Genuine Path, far-surpassing the common practices of the myriad grounds of cultivation. He will cultivate the Virtuous Conduct of Samantabhadra presently. If this is not the case, I will not attain the Proper Enlightenment.’

然後又舉第二十二願：「設我得佛，他方佛土諸菩薩眾，來生我國，究竟必至一生補處。除其本願自在所化，為眾生故被弘誓鎧，積累德本度脫一切；遊諸佛國修菩薩行，供養十方諸佛如來，開化恆沙無量眾生，使立無上正真之道。超出常倫諸地之行，現前修習普賢之德。若不爾者，不取正覺。」

The 22^nd Vow is known as ‘the Vow of Transference to return to the Saha World’, that is he comes back from the World of Ultimate Bliss, to save the living beings in the Saha World, to practise the Bodhisattva Path by cultivating the Conduct of Samantabhadra Bodhisattva. All these happen relying on the strength of Amitabha Buddha’s 22^nd Vow.

第二十二願叫作「還相迴向願」，就是從極樂世界回頭過來，到娑婆世界度眾生，行菩薩道，行普賢行，這是靠阿彌陀佛第二十二願的力量。

Attaining a rebirth in the World of Ultimate Bliss is a round trip ticket. Firstly, your attainment of a rebirth relies on the Buddha’s Strength. You accomplish Buddhahood at the Pure Land. This is also relying on the Buddha’s strength. You reveal to come back from the Buddha’s Pure Land in the status of a Bodhisattva to save living beings. This is also relying on the strength of Amitabha Buddha.  Amitabha Buddha has taken over all our activities, the round -trip ticket and all are inclusive in the Name Namo Amitabha Buddha.

往生極樂世界是來回票。你去往生，靠佛力；你到淨土成佛，靠佛力；你從佛的淨土示現回來，以菩薩身分度眾生，還是靠阿彌陀佛的力量。阿彌陀佛是全承包、來回票，全部都有了，都在這句名號之內。

Great Master Yin Guang has thus said, ‘As long as you can recite Namo Amitabha Buddha until you are so familiar with the recitation, there is the still the surplus merits after your accomplishment of Buddhahood.

印光大師講：

一句南無阿彌陀佛，

只要念得熟，成佛尚有餘裕。

These words are very good! The most we can achieve is to accomplish Buddhahood. But Great Master Yin Guang said, ‘Reciting Namo Amitabha Buddha until you are so familiar with it, you can become Buddha and there are still the surplus merits. What are the extras? The recitation of Amitabha Buddha not only guarantee our accomplishment of Buddhahood, it can also help to rescue many people to accomplish Buddhahood.

This is the meaning, ‘My attainment of a rebirth in the Pure Land is in Namo Amitabha Buddha. My attainment of Buddhahood in the Pure Land is the realization of the merits and virtues of this Name. When I return to help living beings, this is still the revelation of the merits and virtues of the six syllables Name, Namo Amitabha Buddha.

這句話講得好啊！我們最多就是成佛了，

印光大師說：這句佛號你念得熟，成佛還有的多！

多在哪裡呢？不僅保我一個人成佛，還能度很多人成佛。

就是說：我往生淨土，在這句名號之內；到淨土成佛，仍然是這句名號功德的兌現；回頭度眾生，仍然是這句南無阿彌陀佛六字名號功德的展現。

Chapter 3 The Sagely Path and Pure Land—Great Master Dao Chuo has differentiated the two Doors of Sagely path and Pure Land, exhorting us to leave the Sagely path to return to the Pure Land

第三章  聖道與淨土

—— 道綽大師判「聖淨二門」而捨聖道歸淨土

1.Great Master Dao Chuo differentiates the two doors, the Sagely Path and Pure Land

‘The Sagely Path and Pure Land’ is the third pair of important concepts in Pure Land Sect. Great Master Dao Chuo has differentiated for us the Buddha’s teaching into two main doors, the Door of the Sagely Path, the Door of Pure Land, in the aim of guiding us to leave the Door of the Sagely Path and enter the Door of Pure Land.

一、道綽大師判聖淨二門

「聖道與淨土」，這是淨土宗第三對很重要的概念。道綽大師將一代佛教大判為「聖道門」與「淨土門」，目的是引導我們捨聖道門而歸入淨土門。

The differentiation of Sagely and Pure Land two Doors is equivalent to the two Paths- the Easy and Difficult Paths as differentiated by Nagarjuna Bodhisattva, the two Strengths of Self- effort and Other’s Power as differentiated by Great Master Tan Luan. Relying on self-effort to sever delusion, to attain the genuineness in this Land, to accomplish the Buddha Path is known as the Sagely Path Door. The reliance on the Buddha’s Strength to attain a rebirth in the Pure Land to sever delusion and to certify to genuineness, to accomplish the Buddha Path is the Pure Land Door. The Door of the Sagely Path is the Difficult Path. It is the Dharma Door of Self-effort. The Pure Land Door is the Easy Path. It is the Dharma Door of rescue which relies on Amitabha Buddha’ Original Vows.

We have talked about the Transmission of the Dharma Lineage. This is known is the transmission of the Dharma Lineage. The general aim and views are on par with one another.

聖淨二門的分判，和龍樹菩薩「難易二道」、曇鸞大師「自他二力」的分判是一致的。靠自力在此土斷惑證真，成就佛道，是聖道門；仗佛力往生淨土斷惑證真，成就佛道，是淨土門。聖道門，就是難行道，是自力法門；淨土門，就是易行道，是靠阿彌陀佛本願救度的法門。

我們講「法脈傳承」，這就叫法脈傳承，總的宗旨、觀點都一致。

1.Great Master Dao Chuo and the Compilation of Serenity Bliss

What kind of Great Master is Great Master Dao Chuo?

（一）道綽大師與《安樂集》

道綽大師是怎樣的一位大師呢？

Great Master Dao Chuo is the teacher of Great Master Shandao. Besides he is the disciple of Great Master Tan Luan. From here, we can see the position of the Great Master Dao Chuo. It is not any common man who possesses the prestige to be the Teacher of Great Master Shandao, the Transformation body of Amitabha Buddha. Great Master Dao Chuo was born at Beiqi, during the reign of the Northern and Southern Dynasty, not very long after the time of Great Master Tan Luan.  Twenty years after the Great Master Tan Luan revealed extinction, Great Master Dao Chuo was born. The Great Master was modest by nature. He was replete with profound good roots as he conducted himself in a gentle and respectful manner. He was thrifty and yielding. As such he was praised by all in the same village. At the beginning, he started to learn the Nirvana Sutra, a famous Great Vehicle Sutra. It was a trend at that time to learn this Sutra. Dao Chuo Great Master has thoroughly studied the Nirvana Sutra and had given talks on the Nirvana Sutra many times.

道綽大師是善導大師的師父，又是曇鸞大師的徒弟，就這兩點，就知道道綽大師的地位。能有資格做彌陀化身善導大師師父的，絕對不是一般人。道綽大師生於南北朝時期的北齊，離曇鸞大師的時代不遠。曇鸞大師入滅二十年之後，道綽大師就出生了。大師天性很溫和，溫良恭儉讓，善根很深厚，受到鄉里百姓的讚揚。他一開始學的是《涅槃經》。《涅槃經》是很有名的一部大乘經典，當時很風靡。道綽大師對《涅槃經》很有研究，曾講過好幾十遍《涅槃經》。

At the age of 48, Great Master Dao Chuo visited Xuan Zhong Monastery. After learning about the Great Master Tan Luan’s cultivation, knowing that Great Master Tan Luan is a Highly lofty and renowned Patriarch. He had abandoned all his learning on the Four Shastras, (Mulamadhyama kakarika, Satasastra, Dvadasanikaya Sastra, Mahaprajnaparamita Sastra) to rely on the Original Vow of Amitabha Buddha exclusively, to follow the Pure Land teaching by reciting Namo Amitabha Buddha exclusively. Great Master Dao Chuo was greatly touched by Great Master Tan Luan and decided to model after him, to recite Namo Amitabha Buddha exclusively. He stopped the teaching on Nirvana Sutra.

四十八歲那年，道綽大師到了玄中寺，瞭解了曇鸞大師的修行事蹟，知道曇鸞大師這麼一位有高德、有名望的祖師，最後都捨了原來所學的四論（《中觀論》《百論》《十二門論》《大智度論》），專仰彌陀本願，專入淨土念佛，心裡很有感觸，當下就效仿曇鸞大師，專歸念佛，不再講《涅槃經》了。

After this, Great Master started to teach the Contemplation Sutra exclusively, as many as two hundred times. This is such a great number and we could not imagine how he could do it. From the age of 48 until his attainment of a rebirth, the timespan in between is about thirty years. It means he must teach six to seven times a year. It means that the talk is always on. Great Master is the genuine Pure Land teacher who is exclusive in his practice. He is the Pure Patriarch of the Pure Land Sect who does not mix up his practice on Amitabha recitation.

此後，道綽大師專講《觀經》，竟達到兩百遍，這個數字我們很難想像。按四十八歲到往生前，三十年的話，一年得講六七遍，所以是經常講，大師是真正的淨土宗專家，專而又專、純而又純的淨土宗祖師，絲毫不雜其餘。

Besides teaching the Dharma, Great Master Dao Chuo was also an author. In order to clear our doubts so that we can dwell calmly in the magnificent Vows of Amitabha Buddha, so that we can practise Amitabha recitation exclusively, Great Master Dao Chuo has compiled lots of teaching from the Sutras which exhort us to seek a rebirth in the Pure Land, which stress on the exclusiveness in Amitabha recitation. In addition to these Sutra passages, he added in his comments and explanation. This is the Compilation of the Serenity Bliss. Great Master Dao Chuo’s Compilation of the Serenity Bliss is widely circulated in the world. ‘Serenity Bliss’ refers to the Western World of Ultimate Bliss.

道綽大師不僅講說，同時著作。為了讓我們生起信心，破除疑惑，安住在彌陀誓願、專心念佛之上，道綽大師綜合眾多經典中關於勸生淨土、專稱名號的經文，再加入自己的註釋，完成《安樂集》。《安樂集》是道綽大師流傳在世的著作。「安樂」兩個字就是指西方極樂世界。

 Great Master recited Namo Amitabha Buddha seventy thousand times daily. When the Great Master was teaching the Contemplation Sutra, a man who had entered the Samadhi saw the amount of Great Master’s Amitabha recitation is equivalent to seven jewel mountains, taking one rice grain as one recitation. Nowadays, we use the recital beads to count the number of our Amitabha recitation. The recital bead is also invented by Great Master Dao Chuo. At that time, he was teaching Amitabha recitation to the people at Shanxi, the state of Fen. At the beginning they did not have the recital beads so they use the beans and rice grains to count the number of times. Great Master saw this and found that it was very inconvenient. So, he made the recital beads for their convenience in remembering the number of times of recitation.

大師自己每天念佛七萬遍。大師講《觀經》時，曾經有人入定，看到道綽大師念的佛，按米粒來計，數量達到像七寶山那麼多。現在我們都用念珠記數念佛，念珠就是道綽大師首創的。他當時在山西汾州一帶教人念佛，一開始沒有念佛珠，就用豆子、稻穀記數。道綽大師看這樣不方便，就製作念佛珠，給大家拿了記數，這樣就比較方便。

Great Master is very influential. Here are two examples as evidences. In JinYang, Tai Yuan and Wen Shui, he exhorted the people to recite Namo Amitabha Buddha. Even children as small as seven years old were reciting Namo Amitabha Buddha. In the historical record, it was thus stated: Great Master Dao Chuo was teaching the Dharma at Xuan Zhong Monastery. After the Dharma teaching, the great assembly recited Namo Amitabha Buddha and the sound could even resonate loudly among the mountains and valleys. I have been to Xuan Zong Monastery. It was built among high and steep mountains. Even if we can drive in now, it will still take a long time to enter. So, we can imagine how inconvenient it was in the ancient time when the transportation was very limited. In such a mountainous area, the recitation was extremely magnificent means that there must be thousands of people reciting Namo Amitabha Buddha together. Only then it is able to have the whole mountain echoing with the recitation of Namo Amitabha Buddha.

道綽大師有非凡的感化力，有兩件事例可以證明。在晉陽、太原、汶水勸化大家念佛，以致於七歲以上的小孩都知道念南無阿彌陀佛。又史載大師在玄中寺每次講完法，大眾念佛之聲「聲震山谷」。玄中寺我去過，完全在崇山峻嶺之中，即使走現在修的路，開車也要很長時間才能進去。可以想像，古代交通很不方便，山高谷曠，異常雄偉，必須是成千上萬的人一齊稱念南無阿彌陀佛，才能有「聲震山谷」的壯觀。

Great Master’s auspicious revelation when he passes away. In the Tang Dynasty, the 8^th of the fourth month, the third year of Zheng Guan, Great Master Dao Chuo knew of his time to attain a rebirth. He announced it to his left home disciples and lay-disciples. On hearing this, all the disciples came, fully occupy the whole mountainous monastery. All of them saw Great Master Tan Luan was on the Seven Jewel Ship.

大師往生瑞相非常好。

唐貞觀三年四月八日，

道綽禪師預知往生時至，

通告緇俗弟子，

聞而赴者，滿於山寺。

咸見曇鸞大師在七寶船上。

Great Master has told everyone, ‘I am attaining a rebirth.’ So, all the left home disciples and lay disciples came to bid farewell. What did they see? They saw Great Master Tan Luan came travelling on the ship of seven jewel. He told Great Master Dao Chuo, ‘Your Hall in the Pure Land is ready. But your residual rewards are not fully over!’

大師很早就跟大家講：「我要往生了。」這樣，出家人、在家人都來了，結果看見什麼呢？大眾都看到曇鸞大師駕乘西方七寶船來了，告訴道綽大師：

汝淨土堂成，但餘報未盡耳！

‘Your Seven Jewel Hall in   the World of Ultimate Bliss is already ready. It means that your attainment of a rebirth is fixed. But in this worldly realm, your residual rewards are not over yet. You still have the duty to teach and transform living beings. After saying this, they saw the Transformation Buddhas dwell in the empty space, with the celestial flowers spreading down. Men and women used their clothes to contain them. Every one managed to get some white, thin and smooth lovely flowers. The multitude was greatly surprised and their faith was greatly enhanced.

「你在極樂世界的七寶堂已成了。就是說你往生已定了，不過你在這個世間的餘報還沒有盡，你還有弘化、度眾生的任務。」講了之後，就看見：

化佛住空，天花下散，

男女等以裙襟承之，

人人皆得，其色鮮白，薄滑可愛。 眾乃驚歎，大生信服

After Great Master Tan Luan has spoken this, everyone saw the Transformation Buddha and the celestial ladies spread down the flowers. Everyone folded their clothes to receive the flowers. These celestial flowers are shiny and beautiful. They looked soft and lovely. Everyone managed to get some. As such everyone believed in the Dharma. Even those who did not believe had a change in mind and believed in the exhortation of Great Master Dao Chuo.

曇鸞大師講完之後，大家就看到化佛和天女在天上散花，大家都把衣襟兜起來接。這些天花色澤很豔麗，很柔軟，非常可愛，很多人都接到了。這樣大家沒有不信服的，即使原來不信的人，也改轉邪見，相信道綽大師的勸化。

When Great Master Dao Chuo was seventy years old, new teeth started to grow. At the old age of seventy, the old teeth decayed and new teeth were grown out. This is truly very strange. Besides, his body became strong and healthy with his face emitting the shine. Even before passing away at the ripe old age of 84 years, he looked bright and energetic.  Great Master Shandao was taught by Great Master Dao Chuo personally. In the historical record of the Pure Land Sect, a few Great Masters were born continually, with the Teacher teaching the future generation personally, maintaining the Lineage so that it is pure and not mixed up. These three Great Masters refer to Tan Luan, Dao Chuo and Shandao specially. So, these are the causes and conditions of an important matter.

道綽大師到七十歲的時候，忽然又長了新的牙齒。七十歲，老的牙齒掉落，換新牙齒，這是很奇特的。色身更加康健，容光煥發。此後直到八十四歲往生之前，精神一直非常矍鑠。

善導大師就是道綽大師親自面授的弟子。在淨土宗的歷史上，幾位大師相續出世，師傳面授，一脈相承，清純不雜的，只有曇鸞、道綽、善導三位大師，所以這是一大事因緣。

(2) The Sagely Door and the Pure Land Door

Now, we are going to learn this passage which is the differentiation of the Sagely Door and the Pure Land Door, which is extracted from the Compilation of Serenity Bliss by Great Master Dao Chuo. This passage quite long and it takes time to explain.

（二）總立聖淨二門

我們現在要學的這段文叫作「聖淨分判之文」，出自道綽大師的《安樂集》。這段文稍微長一點，解釋起來要花點時間。

Question: All living beings are replete with the Buddha Nature. From the long Kalpas until now, they should have met with lots of Buddha. What is the reason that until now they are still transmigrating on the wheel of births and deaths, that they are unable to leave the burning house?

問曰：

一切眾生皆有佛性，

遠劫以來應值多佛，

何因至今仍自輪迴生死，

不出火宅？

All living beings are replete with the Buddha Nature which is neither born nor become extinct. Talking about our past, it is such a long time that we cannot measure it by using the measurement of time. In the long past Kalpas, the Buddhas enter the world to teach and transform living beings. When we are born as man, we will be able to encounter the Buddha Dharma. Besides, it has been such a long time. By using reasoning, we should have met with the Buddhas in many lifetimes. Today, all of you are here to listen to the Buddha Dharma. It should be said that this is not the first time you encounter the Buddha Dharma. Actually, you have encountered the Buddha Dharma many times throughout the long past Kalpas. As we have met with the Buddhas, the Buddhas are teaching the Dharma to save the living beings. Every Buddha has managed to rescue immeasurable, limitless living beings. What is the reason that we are still transmigrating here, not leaving the burning house in the Triple realm?

一切眾生都有佛性，而佛性是不生不滅的。我們的過去，久遠得不可以用時間來衡量。在久遠劫這麼長的時間裡，諸佛都出世教化眾生，我們做人的時候總會遇到佛法，而且，這麼長的時間，從道理推斷，應該在很多次生命中都遇到過佛。大家今天能到這裡來聞法，那根本不是說這一世才遇到佛法，確實是遠劫以來多次遇到過佛法。既然多次遇到過佛，佛都講法度眾生，每一尊佛都度了無量無邊的眾生。怎麼到今天還在這裡輪迴，還不出三界火宅呢？

Every one of us should thoroughly find out the root core so that we will not be so arrogant. Below, Great Master has given the answers. He said, ‘According to the Sagely teaching of the Great Vehicle, it is because they have not obtained the two Supreme Dharma to eradicate births and death. That is why they are still in the burning house.

這個問題，我們每個人都要追根求源，這也能折服我們的驕慢。

下面，道綽大師就給出答案，他說：

依大乘聖教，

良由不得二種勝法以排生死，

是以不出火宅。

What are the two? 1. The Sagely Path 2. The attainment of a rebirth in the Pure Land

何者為二？

一謂聖道，二謂往生淨土。

Throughout the long Kalpas, why are we still transmigrating on the wheel of births and deaths? According to the Great Vehicle Buddha Dharma, the reason is that we have not encountered the two types of Supreme Dharma Door. So, we are still in transmigration. What are the two Dharma Doors? Below we will talk about the two Doors, the Sagely Door and the Pure Land Door. Great Master Dao Chuo has differentiated the Great Vehicle Buddha Dharma into two types: 1 the Dharma Door of the Sagely Path 2. The Pure Land Dharma Door. Once we have encountered anyone of these Dharma Doors, we will be liberated from births and deaths.

為什麼我們曠劫流轉生死？依據大乘佛法來講，是因為我們沒有遇到兩種殊勝的法門，所以不出輪迴。哪兩種呢？下面就說「聖淨二門」。道綽大師把大乘佛法分成兩個類別：一是聖道法門，二是往生淨土。這兩個法門，遇到一種，我們就可以解脫生死。

Before this, we have talk about ‘From the long Kalpas until now, they should have met with lots of Buddha.’ All these Buddha should have taught the Dharma Doors for us. So, why here it is said that we have not encountered the two supreme Dharma? According to Great Master Dao Chuo, it means that we have encountered but the Sagely Dharma Door is not suitable for our potential. In the Sagely Dharma Door, it is thus taught, ‘Originally you are the Buddha. On enlightenment you will become the Buddha.’ The problem is we cannot cultivate accordingly. That is why we have missed the chance. Then, we do not have faith and vows in the Pure Land Dharma Door. This is equivalent to not encountering. So, we will go on transmigrating.

前面說我們「多生多劫，應值多佛」，多佛總會講一些法門，為什麼這裡又說我們沒有遇到這兩種勝法呢？道綽大師的意思是：我們過去雖然遇到，但是聖道法門與我們的根機不相應，聖道法門說「你 本來是佛，你可以開悟成佛」，但是我們修不來，空空而過。對淨土法門，我們又沒產生信願，這樣遇到等於沒遇到，所以就繼續輪迴了。

(3) It is not easy to certify to the Sagely Path

（三）聖道難證

Great Master Dao Chuo has differentiated for us the two Doors, the Sagely Door and the Pure Land Door, aiming to exhort us to practise the Pure Land Door. Below is his explanation:

道綽大師分判「聖淨二門」的目的，是要勸告我們歸入淨土一門。下面他分析說：

In the present day, it is not easy to be certified to the Sagely Path. 1. We are too far apart from the Great Sage. 2. The principles are most profound while the understanding is too little.

其聖道一種，今時難證。

一由去大聖遙遠，二由理深解微。

‘in the present time, it is too difficult to certify to the Sagely Path.’ – As there are two doors, does it mean that we have to practise both? This is not what the Great Master Dao Chuo has suggested.  The present time refers to the time of Great Master Dao Chuo, about 1300 years ago. Even at his time, Great Master Dao Chuo felt that it was very difficult to certify to the Sagely Path. Now it will be more difficult. Why is it difficult to certify to the Sagely Path?  He has listed two reasons and one evidence from the Sutra. This is known as ‘Two reasons and one evidence’. What are the two reasons?

「其聖道一種，今時難證」：既然兩門，是不是兩門都讓我們修呢？道綽大師不是這個意思。這個「今時」，是指道綽大師的時代。在一千三百多年之前，道綽大師都感嘆說很難證悟，現在更是難上加難了。為什麼聖道法門難以修證？他舉出兩點理由，然後又舉出一個經證，叫作「二由一證」。哪兩點理由呢？

1 ‘We are too far apart from the Great Sage.’: This is the first reason. We the living beings at the Dharma Ending Age are too far apart from Sakyamuni Buddha who has entered extinction long ago. So, it is very difficult to certify to the Path.

「一由去大聖遙遠」：第一個理由，我們末法時代的眾生，離釋迦牟尼佛滅度已經很遙遠了，所以很難證。

The spreading of the Buddha Dharma is divided into three stages, the Proper Dharma Age, the Image Dharma Age and the Dharma Ending Age. The Proper Dharma Age dwells for five hundred years, the Image Dharma Age dwells for a thousand years while the Dharma Ending Age dwells for ten thousand years. After the Dharma Ending Age, the Dharma becomes extinct.

佛法流行於世，分正、像、末三時——正法、像法和末法，正法五百年，像法一千年，末法一萬年，末法一萬年過後就法滅了。

What is the Proper Dharma Age? This refers to the five hundred years after Sakyamuni Buddha has revealed to enter Still Extinction. At that time, the three Dharma of the Buddha’s teachings, the practice and the certification are still dwelling the world. The teaching refers to the Sutras which are taught by Sakyamuni Buddha, the Three Treasury and the Twelve Canons are spread out in the world. This is the meaning of the existence of the Teachings. Practice means there are people who abide by the teachings in the Three Treasury and Twelve Canons and practise accordingly. When there are people who can cultivate in accord with the Dharma, this is known as the existence of practices. Certification refers to the attainment of Sagely fruits by the people who cultivate in accord with the Buddha’s Dharma and arrive at the fruition position of Arahant, certifying to the fruition position of Dharma Patience of No Birth. These practitioners would leave transmigration of birth and deaths. Speaking generally, when there are the Sutra teachings, the practitioners and the Sages who are certified to the fruitions, this is the Age of Proper Dharma.

什麼叫正法時代呢？就是釋迦牟尼佛滅度之後五百年的時間內，有教、行、證三法在世。「教」是指釋迦牟尼佛的教典，三藏十二部經典流傳在世間，這叫有教；「行」是指有人能夠按照三藏十二部教典如法地修行，有能夠如法修行的人，叫作有行；「證」是有人依照佛的行法得證聖果，得到阿羅漢的果位，得到無生法忍的果位，離開生死輪迴。總之，有教典，有修行人，有證果的聖人，這個叫作正法時代。

What is meant by the Age of Image Dharma? ‘Image’ carries the meaning of resembling. There are the teachings, the practices but a lack of Sagely Ones who have certified to the fruitions. Outwardly, the Buddha Dharma seems very prosperous. It looks like the Proper Dharma Age. This is known as the Image Dharma Age.

什麼叫像法時代呢？「像」就是相似的意思。有教，有行，而缺乏證果的聖人，佛法看上去很興盛，相似於正法，這叫像法時代。

What is meant by Dharma Ending Age? The teachings are still in the world but no one is practising it, so no certification. In this modern age, with the advancement of printing technology, most temples have sets of Great Treasury Sutra. The teachings are still in the world. But people who can abide by the principles of the Sutra to practise the Path do not exist anymore.  For example, in the Vajra Sutra, it is thus said, ‘There is no mark of man, no mark of a self, no mark of living beings and no mark of a lifespan.’ Most of us have read about this. We also know this, ‘On seeing the marks as no marks, we are seeing the Tathagata’. We also read about. ‘All phenomena dharma resembles the dreams, illusions, bubbles and shadow. They are like the dews or the lightnings. This is the way we should contemplate.’ Most of us can also memorise these Sutra passages. The problem is we cannot utilize the Dharma and practise them on ourselves, in accord with the teachings. This is the meaning of having the teachings but no practitioner. We are unable to arrive at the stage of no man, no self. And we cannot contemplate emptiness. This is called no cultivation. Without cultivation, there is no need to discuss certification to fruitions. This is known as the Dharma Ending Age, when there is the teaching but no practitioners and no certifications.

什麼叫末法時代呢？有教，無行，無證。現在印刷術發達，一般寺院裡都有大藏經，「教」還留在世上。但是，能夠按照這樣的教理如實修行的人沒有了。比如《金剛經》講「無人相，無我相，無眾生相，無壽者相」，大家也讀過，都知道「若見諸相非相，即見如來」，「一切有為法，如夢幻泡影，如露亦如電，應作如是觀」。這些經文，我們可能會背得很熟，但是我們不能如法地落實在自己身上，這叫「有教無行」。我們做不到無人、無我，我們也做不到空觀，這叫沒有修行。沒有修行，證果就更談不上了：這叫末法時代，有教，無行，無證。

In the writing of Great Master Yin Guang, he has thus said, ‘In the present age, we cannot find any enlightened man. Some may have the enlightenment but they are still the mundane men. With the enlightenment, we are still very far away from the liberation of births and deaths. What is more so when no one is enlightened to the Path?’

印光大師在《文鈔》裡講，在這個時代，已經沒有開悟的人了；就是有人開悟，開了悟，還是凡夫，開了悟，離了生死還早得很，何況連開悟的人都沒有呢？

We are in the Dharma Ending Age. We are very far apart from the Great Sage. The longer we are apart from the age of Sakyamuni Buddha, the potential of living beings are getting from bad to worst. This type of potential is not suitable to cultivate the Dharma Door of the Sagely Path. This is the first reason.

我們現在就屬於末法時代，「去大聖遙遠」，離釋迦牟尼佛越久，眾生的根機就越下劣。這是難以修行聖道法門的第一點原因。

The second reason is ‘the Principles of the Buddha Dharma is highly profound. The people can only understand very little.’ This is because of their inferior potential. In the Sagely Path, the principles are very lofty and wonderful, very profound. It is truly very difficult to thoroughly penetrate the principles of empty in nature of the Sagely Path. We might understand a bit. So, this is known as ‘the Principles of the Buddha Dharma is highly profound. The people can only understand very little.’

第二點，「理深解微」，根機不堪。聖道的教理講得很玄妙，很深奧，要想如實地解悟聖道門所講的空性的道理，是非常困難的，只能解那麼一點點，這叫「理深解微」。

The principles in the Door of the Sagely Path are wonderfully deep and lofty. For instance, it is thus said, ‘Birth and death is Nirvana, afflictions are the Bodhi’. The teaching is very good! But this is only the theory for us as we cannot practise it. We cannot even understand it. For us, birth and death are still birth and death. Afflictions are still afflictions.

聖道門的義理很深妙，比如「生死即涅槃，煩惱即菩提」，這話講得多好！但是，理是如此，我們做不到，理解也理解不來，我們是生死就是生死，煩惱還是煩惱。

From the two points given above, it is very difficult for us to accomplish the path in the Sagely Path Dharma Door. After that Great Master Dao Chuo continued to give examples from the Great Compilation of the Moon Treasury Sutra, ‘At the end of the Dharma Ending Age, billions of living beings have brought forth the mind to practise the path but none of them has any attainment.’

It means that at the Dharma Ending Age, thousands of millions people have brought forth the mind to cultivate the Path but none of them has managed to certify to the Sagely fruition.

Someone has checked the Great Compilation Sutra in the Tripitaka and could not find this passage. The original wordings may not be the same but the meanings are the same. This is known as extracting the meanings. Great Master Dao Chuo had extracted the meaning of the Great Compilation Sutra to explain. This type of extractions are often seen the Shastra and essays of the Past Patriarchs.

由於以上兩點，我們修學聖道法門很難成就。聖道法門在這個時代就行不通了——關鍵是我們根機不行。接著道綽大師又引用《大集月藏經》說：

我末法時中，億億眾生起行修道，

未有一人得者。

意思是說：來到末法時代，成千上萬億眾生起行修道，沒有一個得到聖果的。

有人查閱大藏經，《大集經》中沒有這段話。原話雖不是這樣，但意思是這樣，這叫「取意文」，就是道綽大師取《大集經》的經意而說。「取意文」在歷代祖師的論典中十分常見。

In the practice of the Door of the Sagely Path, the three learnings of precepts, concentration and wisdom are the main practices. Without precepts, concentration and wisdom there is no way to accomplish the Path. This is the general principle. In the Great Compilation Sutra, it is thus stated, ‘The first 500 years after the Buddha has revealed still extinction, the practice of wisdom is very solid. It means the three learning of precepts, concentration and wisdom are perfected.  In the second five hundred years, there is a lack in wisdom but the practice of concentration is very solid. It means that we can still cultivate precepts, concentration and wisdom. In the third five hundred years, it is impossible to cultivate precepts, concentration and wisdom perfectly. Most practitioners love to explain the meanings, to study widely, to read and to recite the Sutras. In the fourth five hundred years, it is very difficult to find a man who can genuinely understand the sutras, who is enlightened to the meanings of the Sutra. So, they can only cultivate some external merits, to accrue some blessings and rewards, such as building the pagoda and temples and so on. In the fifth five hundred years, very few people cultivate goodness to accumulate blessings. Even if a man can bring forth a little kindness, this is considered very good. So, it clearly reveals the future generations deteriorate continually from one generation to the next.

聖道門的修行，無非是戒定慧三學，沒有戒定慧決定不能成就，這是通理。《大集經》說：佛滅後第一個五百年慧學堅固，戒定慧三學具足；第二個五百年，慧雖然少，但禪定堅固，還能修戒修定；第三個五百年，已不能實修戒定慧，但樂義解，多聞讀誦；第四個五百年，連真正解悟佛經義理都很難了，只能修一些外相事功，積些福報，比如造立塔寺等；第五個五百年，修善積福的人已經很少，哪怕有一點點的善心就已經很難得了——明顯一代不如一代。

During the era of Great Master Dao Chuo, it is pervasively recognized as the 4^th of the five hundred years. Not only that no one was able to cultivate precepts, concentration and wisdom genuinely, even the understanding of the profound principle was very shallow. No one could understand the meaning of the Buddha Dharma principles. So, how could there be people who are certified to the Path, to attain the fruition? That is why it is said, ‘No one is certified to the path.’ At the Dharma Ending Age, there is still the teaching but there is no practice and no certification. This point is also recognized by all the sects and groups.

So, this passage of extracting the meaning is not copied from the original passage, it is still telling the Buddha’s meaning in a simple and clear manner. Later, the Greatly Virtuous Patriarchs of the Pure Land Sect from the past generation such as Great Master Ou Yi, Great Master Yin Guang who are well-versed in the Sect and the Buddha Dharma have also read the Great Compilation Sutra. But when they are propagating the Pure Land Door, they also use the words of Great Master Dao Chuo, ‘At the end of the Dharma Ending Age, billions of living beings have brought forth the mind to practise the path but none of them has any attainment.’ They do not use the original passage from the Great Compilation Sutra. This is because Great Master Dao Chuo has profoundly understood the Buddha’s Mind and his conclusion is most wonderful.

在道綽大師的時代，普遍認為是進入第四個五百年，不僅已無人能如實修持戒定慧，甚至理深解微，佛法義理都不懂，怎麼會有得道證果的人呢？所以說「未有一人得者」。末法時代有教，無行，無證，這也是各宗各派的共同認識了。

所以這段取意文，雖然不是原文照抄，但是他講的是佛的意思，而且講得簡潔明瞭，所以後來歷代的淨土宗祖師大德，蕅益大師也好，印光大師也好，他們都是通宗通教的人，《大集經》都看過了，他們在弘揚淨土的時候，都是引用道綽大師這句話：「末法時中，億億眾生起行修道，未有一人得者」，反而不是引用《大集經》的原文，就因為道綽大師深入佛心，總結得非常妙。

(4) The Pure Land Practice can be practised.

（四）淨土可通

Above we have discussed that the Sagely Path Dharma Door is difficult to attain certification in the present time. After that Great Master Dao Chuo has made a comparison in the era and potential to explain only the Pure Land Dharma Door can be cultivated.

In the present era of Dharma ending age, it is an evil world of five turbidity.

Only the Pure Land Dharma Door can be cultivated to enter the path.

上面說的是聖道法門今時難證，接下來道綽大師通過比較時代和根機，說明只有淨土法門可以修行：

當今末法，現是五濁惡世，

 唯有淨土一門可通入路。

Firstly, there is a discussion on the era. Great Master Dao Chuo heaves a sigh and says, ‘We are now dwelling in the Dharma Ending Age. Besides we are dwelling in the evil world of five turbidity. The Door of Sagely Path is already closed. Our root potential is too inferior to practise it. We can only practise the one door of Pure Land to lead us to the Path.’ ‘can only’, ‘one door’ means the only one way, no other roads. The words are very earnest. These words are said by Great Master Dao Chuo during the Tang Dynasty. Now we are dwelling at the far end of the Dharma Ending Age. The situation is much more severe than what he has described.

先從時代來說。道綽大師悲嘆：「現在已經到了末法時代了，而且我們處在五濁惡世當中，聖道門已經關閉了，我們的根機不堪，走不過去了，只有淨土一門，可通入路。」「唯有」「一門」，唯一，無二，詞意非常懇切。道綽大師遠在唐朝都這樣說，今天的時代，末法更末，更是如此了。

The practitioners of the Sagely Dharma Door have often said, ‘Dharma Ending refers to the individual potential, not the era. If you are not the root potential, you will still be unable to certify to the fruition when the Buddha is still dwelling the world. As long as you are the suitable root potential, you will still certify to fruition at the Dharma Ending Age.’ The reasoning is not bad but we must still look at the facts. We know these are only empty words as the facts reveal themselves. Everything follows the great causes and conditions, the general trend of the weather.  For instance, when the autumn wind starts howling, all the plants wither. Even though there are still a few pieces of leaves hanging on the tree, they are incomparable to the shiny summer days.

修持聖道法門的人往往會說：「末法在機不在時。不是那個根機，佛陀在世也證不了果。只要你是那個根機，末法時代照樣證果！」理雖不錯，但是，我們看看事實，就知道很空洞，事實勝於雄辯。凡事都有大因緣，大氣候。比如秋風一起，百木凋零，縱然還有幾片葉子掛在樹上，也和盛夏不能相比。

The choice we made in the cultivation of the Buddha Dharma should be in accord with the era. As it is said, ‘Linens are worn in summer while furs are for winter.’ ‘Linens’ are the thin clothes while ‘furs’ refer to the leather coat. In winter we put on the coat and in summer we wear the blouse, the shirts. Do not be confused over the seasons. In whatever era you are in, you should choose the Dharma Door to cultivate in accord with the specific characteristics of that era.  If you are living in the Proper Dharma Age and you have the root potential to abide by the precepts solidly, to cultivate meditation firmly, to be replete with the strength of wisdom, you can cultivate precepts, concentration and wisdom.

修學佛法，要根據時代來選擇。所謂「夏葛冬裘」。「葛」就是非常薄的夏裝，「裘」就是裘皮大衣。冬天要穿大衣，夏天就要穿襯衫，不能把時節搞錯。生活在什麼時代，就按這個時代的特點來選擇修行法門。你生活在正法時代，你是那個根機，戒律堅固，禪定堅固，慧力堅固，你可以修行戒定慧；

Now, you are born in the Dharma Ending Age, then you say, ‘I will cultivate the three learnings of no leakage. I will transform living beings by cultivating the six paramitas, the myriad practices.’ This is the same as wearing the single layer clothes in winter. You are all shivering yet you try your best to withstand the cold. In cold weather, we must put on more clothes to keep ourselves warm. In the Dharma Ending Age, the environment for cultivation is very inferior, just the same as the snowy ground and icy sky. At this time, we must rely on the warm and padded jacket of Amitabha Buddha to wrap ourselves up. Do not fight against the cold using your body. You will be frozen.

你生在這個末法時代了，還說「我要修三無漏學，我要六度萬行度眾生」，就好像到了冬天還要穿單衣，一邊凍得發抖，一邊還強撐。天氣很寒冷，這個時候就要加衣服了，要保暖了。我們到了末法時代，修行環境惡劣，猶如冰天雪地，這個時候，我們就要靠阿彌陀佛溫暖的棉襖把我們包起來，不要靠自己的身體抵抗，會凍壞的。

It is a different era. The causes and conditions are different too. A man who lives in accord with time and situation is a wise one. As it is said, ‘At a right time, at a right place, with harmonious people’. ‘At a right time’- we do not have this opportunity. We are not born in the Proper Dharma Age. ‘at a right place’- we also do not have the opportunity as we are not born in the Pure Land. We are born in the evil world of five turbidity. Now we only have ‘with harmonious people’. –Amitabha Buddha wants to rescue you. If we were to let go of this opportunity, we will go on transmigrating in the six paths. We do not have ‘at the right time’, we do not possess ‘at the right place’, but we have the karmic strength of Amitabha Buddha’s Great Vows. We are safe to have this Buddha!

時代不一樣了，因緣不同了，識時務者為俊傑。所謂「天時、地利、人和」，「天時」我們沒占上，我們沒有生在正法時代；「地利」也沒得上，我們沒有生在淨土，我們生在了五濁惡世；只有一個「人和」——阿彌陀佛要救度你，這一點再抓不住，那就只有六道輪迴了。我們沒有得到「天時」，沒有得到「地利」，但是，我們有阿彌陀佛大願業力，有這尊佛就好！

The rescue of Amitabha Buddha far-surpasses the limitation of time. It is a Dharma Door which is able to rescue living beings whether they are dwelling in the Proper Dharma Age, the Image Dharma Age or the Dharma Ending Age. Even during the time when the Dharma becomes extinct, it is still able to rescue living beings. So, the Dharma of Amitabha Buddha’s rescue is not limited by time. Amitabha Buddha’s rescue is suitable for the world of five turbidity and other lands as Amitabha Buddha can rescue all. So, there is no limitation in territories.

阿彌陀佛的救度，是超越時間性的，正法、像法、末法，乃至法滅的時代，都可以救度眾生，所以，他不受時間限制；五濁惡世，他方國土，通通可以救度，所以，他也沒有地域的差別。

When we encounter Amitabha Buddha’s Dharma Door of rescue that relies on his Strength and Vows, it is equivalent to be replete with the three dharma, that is we have obtained ‘at the right time, at the right place, with the harmonious people’, as described using the worldly terms.

得到阿彌陀佛願力救度的法門，等於三法具足，按世間講，天時、地利、人和都得到了。

‘At the right time is incomparable to at the right place. At the right place is incomparable to the people dwelling in harmony.’ We who recite Namo Amitabha Buddha is able to walk across this obstacle. Otherwise, we will be at great risk. So, as Great Master Dao Chuo has spoken, ‘Only the One Door of Pure Land cultivation enables us to enter the path.’ This is known as the Only road which we can travel on.

「天時不如地利，地利不如人和」，我們能念南無阿彌陀佛，就可以突破這些障礙。否則，就有很大的風險。所以，道綽大師說：「唯有淨土一門，可通入路。」這叫唯一的通路。

‘The One Door of Pure Land cultivation enables us to enter the path.’- which path does it refer to? It is the 18^th Vow of Amitabha Buddha, the one path to attain a rebirth by reciting Namo Amitabha Buddha.

「淨土一門可通入路」，是指哪一條道路呢？就是阿彌陀佛的第十八願，念佛往生這一條道路。

That is why in the Great Sutra, it is thus stated, ‘Even for a living being who has committed evils throughout his life, at his death bed, if he can recite my name ten times continually, yet he does not attain a rebirth, I will not certify to the Proper Enlightenment.’

是故《大經》云：

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。

The Great Sutra refers to the Sutra of Immeasurable Lifespan. The content of the Sutra of Immeasurable Lifespan is most abundant. In brief it is known as the Great Sutra. Amitabha Buddha Sutra is very brief so it is known as the Small Sutra.

《大經》就是《無量壽經》，淨土三經中《無量壽經》內容最多，簡稱《大經》；《阿彌陀經》最簡短，叫《小經》。

This passage of the 18^th Vow is a passage of explanation. Great Master explains the Sutra passage in a simple manner. But in the simplicity, it encompasses all the important points, stressing on the priority. In the 18^th Vow, living beings in the ten directions are mentioned but over here, it is not mentioned. Instead, it is said, ‘Even for a living being who has committed evils throughout his life, at his death bed, if he can recite my name ten times continually,’

這段是「第十八願取意文」。大師解釋經文很簡略，但是簡略當中很有概括性，而且能夠切中要害。第十八願說「十方眾生」，這裡沒有說「十方眾生」，而是說「若有眾生，縱令一生造惡，臨命終時，十念相續。」

Someone may ask doubtfully, ‘The explanation of the Great Master is improper. In the Sutra, it does not mention ‘commit evils throughout his life’, how can he say like this?’

有人就有疑問了：「道綽大師這個解釋不正確，經典裡沒有講『一生造惡』，為什麼這樣講啊？」

This is the extraction of meaning. Here Great Master Dao Chuo has specially pointed out what kinds of living beings are included in ‘living beings in the ten directions.’ If he does not explain clearly, most people on seeing such a passage on the Vows will feel that ‘the living beings in the ten directions’ refer to the cultivators, the good men who do not commit evils, the diligent and courageous cultivators, the men who are of superior roots with sharp wisdom. Only such people can attain a rebirth.

這是「取意文」。這裡道綽大師點明「十方眾生 」到底包括什麼樣的眾生。如果不說明，一般人看到這樣的願文，會覺得「十方眾生」是指有修行、沒造惡的人，是指精進勇猛、上根利智的人，他們才可以往生。

Great Master Dao Chuo knows that we will have these doubts. So, he purposely lists out the sinners of the lowest grade of the inferior position in the Contemplation Sutra. Such offenders have committed ten evils the whole life. They have transgressed the precepts, committed the five rebellious acts the whole life. These people are brought up as an example for all living beings in the ten directions.

道綽大師知道我們有這個疑惑心，專門把《觀經》下品一輩子造十惡、破戒、五逆的造惡眾生提出來，作為十方眾生的典型，

He says, ‘For the living beings in the ten directions, these are the living beings to be saved first. If living beings such like these can also be rescued by Amitabha Buddha, then no one cannot be saved. For example, we praise the doctor who is able to cure all kinds of diseases. When we say that he is skilful in the medical field, it means he is able to cure all kinds of illnesses. If he can even save the acute sickness, it means that he is excellent in medical skills.

說：十方眾生中，先以這樣的眾生作為救度對象；如果這樣的眾生阿彌陀佛能救得起來，那就沒有一個救不起來了。就好比我們讚歎一個醫生，這個醫生大病小病都能治，我們讚歎他醫術高明，妙手回春，是拿最重的病例，來反顯醫術的高明。

Here, Great Master Dao Chuo takes the worst kind of living beings in the ten directions who only encounter the Buddha Dharma before passing away. These people do not have any cultivation. They only recite Namo Amitabha Buddha once or ten times. This shows that the rescue of Amitabha Buddha is expansive and limitless. No one is left out.

這裡道綽大師就是以十方眾生裡面最惡的，臨終才遇到佛法的，沒有任何修持、不過念一聲十聲佛的這麼一個眾生，來顯示阿彌陀佛的救度廣大無邊、一個不漏。

‘Living beings in the ten directions’- Great Master’s explanation is wonderfully expedient as it encompasses all living beings in the ten directions. If he does not explain specially, most people will interpret ‘living beings in the ten directions’ are those who are of superior root, who are sharp in wisdom, who practise the path courageously. This is not known as the ‘living beings in the ten directions’ because the inferior roots are not included.

「十方眾生」，大師的解釋非常巧妙，真正包含了十方眾生。如果不特別說明，一般理解「十方眾生」是指上根利智、勇猛修行的人，這就不叫「十方眾生」了，漏掉了下根之人。

Great Master Dao Chuo has placed the Contemplation Sutra and Sutra of Immeasurable Lifespan together to reveal the same aim in the three Pure Land Sutras.

道綽大師在這裡把《觀經》和《無量壽經》綜合在一起，顯示淨土三部經一致的宗旨。

‘Even for’ means even if, or presume. The three sentences which come after this are joined together. Even if ‘this man has committed evils the whole life’, even if ‘he is at the death bed’, even if ‘he can recite ten times continually’, he can still be saved!  ‘For the living in the ten directions, even if you have committed evils the whole life, you can still be saved.’

「縱令」是即使、假設的意思，貫穿下面三句。縱令「一生造惡」，縱令「臨命終時」，縱令「十念相續」。「十方眾生，即使你一生造惡了，也可以得救！」

What is more so for you who do not commit evil the whole life, surely you can be rescued! Even if you can only encounter this Dharma Door at your death bed, you still can be saved! What is more so for you who have encountered this Dharma Door when you are still living. Your chances to be rescued is confirmed! Even if you can only recite my Name ten times continually, you can attain a rebirth! What is more so for you who are reciting in every mindfulness. This is far more than ten times!’

那何況你不是一生造惡的，更可以得救！縱使你到了臨終的時候才遇到這個法門，都可以得救！何況你平時就遇到這個法門，那更可以得救！縱使你只有十念相續，稱我名字，你都可以往生！那何況你念念相續、遠遠不止十念呢！」

This paragraph contains three comparisons on ‘even if’

1 Even if he has committed evils the whole life shows that it is not a problem for those who practise good deeds the whole life to attain a rebirth.

2 Even if he encounters this Dharma Door before passing away shows that it is not a problem for those who have encountered this Dharma Door while they are still alive to attain a rebirth,

3 Even if he can recite ten times continually shows that it is not a problem for those who can recite continually in every mindfulness to attain a rebirth.

This is the wonderful way the Great Master has explained the sutra passage.

這一段，「縱令」兩個字就有三重比較：

第一，縱令一生造惡，反顯一生行善，更可以往生；

第二，縱令臨終遇到這個法門，反顯平時遇到這個法門，更可以往生；

第三，縱令只是十念相續，反顯我們念念相續，更可以往生。

這就是大師解釋經文的妙處。

Great Master Dao Chuo has made this comparison. Speaking generally, there are the Door of the Sagely Path and the Pure Land Door. But at the Dharma Ending Age, the Door of the Sagely has closed down. This is because ‘we are too far away from the Great Sage’, ‘the principles are profoundly deep while the understanding is very shallow’, ‘billions of people are cultivating the path yet seldom can we find a man who has accomplished the path.’ So, we are advised not to walk this difficult path. Great Master has spoken kindly, ‘Do not become hopeless as the Pure Land Door is still open! Even if you have committed evils the whole life, at the death bed, if you can recite my Name ten times continually, everyone can attain a rebirth.’ From here, we can see the expansiveness of the Pure Land Door. All the living beings, may they be men or women, may they be old or young, may they be good or evil, wise or stupid, may their effort in cultivation be deep or shallow, everyone can attain a rebirth in the World of Ultimate Bliss by reciting Namo Amitabha Buddha.

道綽大師作了這樣的比 較：雖然總的講佛教有聖道門、淨土門，但是來到末法時代，聖道門等於是關閉了，因為「去大聖遙遠」「理深解微」「億億人修行罕一得道」，就讓我們不要去走這個難行道了。大師很慈悲地說：「淨土門正開放，你不要絕望！你即使一生造惡，臨命終時，十念相續，稱我名號，都得往生。」這樣講來，這個門很廣大，一切眾生，無論男女老少，無論善惡智愚，無論功夫深淺，通通可以念佛往生極樂世界。

(5) The root potential cannot withstand the Sagely Path.

（五）根機不堪聖道

From above, we are discussing from the angle of era, that only the Pure Land Dharma Door can be practised. Next, we will explain from the angle of our potential. Only the Pure Land Dharma Door is suitable for our root potential. That is why we are exhorted to practise the Pure Land Dharma Door.

上面先是就時代來說明，只有淨土法門可以通行。接下來就我們的根機來說明，只有淨土法門適合我們的根機，勸我們修行淨土念佛法門。

Moreover, all the living beings often overestimate themselves. ‘estimate’ carries the meanings of comparison, measurement or evaluation. That means they measure themselves with certain criterion. Below Great Master Dao Chuo has taken the Buddha Dharma as a criterion to show us a comparison, to help us to evaluate oneself. They are shown as follows in four paragraphs. Firstly, he has described for us from the angle of the Great Vehicle Buddha Dharma. Next, he talks from the angle of the Small Vehicle Buddha Dharma. Next, he discusses from the angle of cultivation in the realm of man and devas. Lastly, he asks us to reflect on our original nature and the arising of offences and evils. He gives explanation from the four angles, namely Great Vehicle, Small Vehicle, man and devas, followed by the arising of evils to commit offences.   

又復，一切眾生，都不自量：

「量」有比量、稱量、衡量這幾種含義，是以一定的尺度來比較。下面道綽大師就拿佛法的尺度來給我們作一個比較，幫助我們來比量自己。分成四段：首先從大乘佛法的角度，其次從小乘佛法的角度，再次從人天修持的角度，最後再來看我們的本性和起惡造罪——大乘，小乘，人天，再到起惡造罪，從這四個方面來說明。

1. We could not understand the Great Vehicle.

In accord with the teachings of the Great Vehicle, we do not understand Genuine Thus, Genuine Mark, the Foremost Meanings in Emptiness.

1.大乘曾未措心

若據大乘，

真如實相第一義空，

曾未措心；

‘In accord with the teachings of the Great Vehicle’—If we are to rely on the principles of the Great Vehicle Buddha Dharma

‘Genuine Thus, the Genuine Mark, the Foremost Meanings in Emptiness’ this is the general discussion on the Great Vehicle Buddha Dharma. In the Great Vehicle Buddha Dharma, the following are discussed: Genuine Thus, Genuine Mark, Dharma Nature, the Buddha Nature, the Nature of the Tathagata Treasury, the Foremost Meaning of Emptiness. All of them refer to the same thing.

「若據大乘」：如果依據大乘佛法的教理。「真如實相第一義空」：這是大乘佛法通談的。大乘佛法談真如，談實相，談法性，談佛性，談如來藏性，談第一義空，講的都是一件事。

The word emptiness comprises many meanings. The explanation of emptiness in accord with the Great Vehicle Buddha Dharma is the Unsurpassed, Genuine Meanings. That is why it is known as the ‘Foremost meaning in emptiness.’ It is also known as the ‘Middle Path of the Genuine Marks’. The meanings cannot be understood by us who are shallow in knowledge and shallow in views. It means that body nature is empty in the present instant. Even though the body nature is empty yet it manifests in all marks. This is the meaning of ‘the Foremost Meaning of Emptiness.’

空有許多含義，大乘佛法所說的空是無上、真實的空義，所以叫「第一義空」，也就是「中道實相」，不是我們淺識淺見所能理解的，是當下體性皆空；體性雖然空，可是，能即一切相，這叫「第一義空」。

We often talk about ‘the Genuine Emptiness is the wonderful manifestation’. Genuine emptiness does not obstruct the wonderful manifestation while the wonderful manifestation does not hinder genuine emptiness. For example, I use my fingers to shape a circle. You can say there is a circle as everyone can see it. But in actuality there is no circle. We cannot take it out. We only see the four fingers. We join up the two hands to make a circle. What do you say, is there a circle or not? You answer there is no circle, yet the circle is there. If you say there is a circle, you can only see the shape of joining the four fingers. Then you name it, ‘this is a circle’.

一般就講「真空妙有」，真空不礙妙有，妙有不礙真空。比如我用手指環成一個圓圈，這個圓圈你可以說是有，因為大家看得到，有一個圓圈；但是，它並沒有一個圓圈，拿也拿不出來，只有我四個指頭，只要兩手一合，就成了一個圓圈，你說有還是沒有呢？你說沒有，它有；你說有呢，只有四根指頭合了這麼一個形象，然後說「這個叫一個圓圈」。

Everything is the coming together of causes and conditions. At that instant its body nature is emptiness. But the phenomenon manifestation does exist. This is a simple example. The table, benches and the myriad dharma are the same. The mind dharma is also the same. For example, we listen to the sound dust with our ears. Then there is a reaction in our mind, the arising of an opinion, an idea and a kind of understanding. All of them comes forth from the arising of causes and conditions. They are empty at that instant.

一切事情都是因緣和合，它當下體性是空的；可是，現象上是有的，這是一個很簡單的例子。桌子、板凳，一切萬法都是如此。心法也是這樣，比如說用我們的耳朵聽到聲塵，然後內心起反應，產生一種觀念、一種思想認識，這都是因緣和合而有，當下屬於空的。

Many people love to talk about this and many enjoy listening to this. It is fine to talk about it, to listen to this explanation. Most important of all is we can put them into practice. For example, we talk about afflictions. Afflictions are empty in nature. When we are being criticized, scolded by others, we become so angry. We know they are empty in nature but they are not empty in us. That is why we are afflicted. What is the thinnest in a man? Yes, the skin on his face. You just have to touch it and it starts to break down. What is the heaviest in a man? His reputation is the heaviest.  It is much heavier than Mountain Taishan. As the saying goes, ‘crutching tightly to his reputation, he suffers immensely.’ All these are afflictions.

這些，有的人很喜歡講，也有的人很喜歡聽，愛講、愛聽都可以，要能夠落實才好。比如講煩惱，煩惱也是空性的。人家講我不好聽的，罵了我一句，我一聽就煩惱了——知道是空性的，還是沒有空，還在那裡煩惱。人啊，什麼最薄？臉皮最薄，一捅就破；什麼最重？面子最重，重於泰山。俗話說「死要面子活受罪」，這都是煩惱。

We also understand it is just the skin on the face but we are burden by it. Are not we not empty? If we can let go of it, we are not affected. All these arise because we cannot contemplate genuinely in our mind. Even with this minor issue we cannot let go, what is more to face birth and death, a major issue in life, with a mind of emptiness?

我們也知道就是一張臉皮，但還是為它累——這不就是空不了嗎？如果空得了，就沒有什麼了：這些都是我們內心不能如實觀照，以淺見深，那麼生死又怎麼空得了呢？

‘We do not understand’ which means that we cannot put it down. Every arising of thoughts in us is conditioned by external states, with attachment.

「曾未措心」：「措」是放置的意思。我們的心，起心動念都有所緣，都有所執著。

In the Vajra Sutra, it is this stated, ‘We should bring forth a mind which is not attached to anything.’ The problem with us is every of our thoughts is attached to man and woman, old and young, birth and extinction…. All our thoughts are attached to these marks. As it is said, ‘We are at fault when there is the arising of a thought. We are against our nature when the minds move.’ The arising and movement of thoughts is already a fault as it is against the genuine mark of Genuine Thus. We may talk so excitedly in various discussion, we may have some wonderful understanding, wonderful thoughts of the Dharma, yet we do not realise we are getting further away from the innate nature. So, it is very difficult. As it was mentioned earlier, ‘the principles are most profound while the understanding is very little’. This is the reason. The principles in the Door of the Sagely Path are profoundly deep and wonderfully secretive, we cannot truly penetrate it. What is more to talk about enlightenment and certification? Even for the Dharma Masters who are teaching the Sutras, the dharma he talks about is only the principles. It does not mean that he is able to accomplish it. In this way, his cultivation is powerless.

《金剛經》講：「應無所住而生其心。」可是我們的心都有住著，男女、老幼，生滅……都住在相上面，所謂「起心即錯，動念即乖」，心念一起一動，當下就錯了，已經違背真如實相了，再怎樣高談闊論，再怎樣妙解妙思，都已經離得遠了。所以，這些事很難，前面講的「理深解微」就是這個道理。聖道門的道理深奧玄妙，我們不能理解，更談不上證悟。即使講經的法師，他所講的，也都是一種理路，並不代表實際上做得到，這樣，在修持上就沒有力量。

Great Master Dao Chuo is an experienced cultivator. Originally, he was learning the Nirvana Sutra and he was teaching the Sutra many times. He made use of his experience to explain, saying that ‘In accord with the teachings of the Great Vehicle, we do not understand Genuine Thus, Genuine Mark, the Foremost Meaning of Emptiness.’ Genuine Thus, Genuine Mark resembles the empty space. We simply cannot hold on to it. How are we going to catch hold of empty space? Can you catch hold of it? We can catch hold of an apple, a leave. But it is impossible for us to catch hold of empty space. But our mind is not at ease as we wish to catch hold of it. ‘What is emptiness? I am enlightened….’ What is enlightenment? We are enlightened that nothing is obtainable. We are enlightened and we do not get anything. After listening to this, the principles seem so secretively wonderful, loftily profound. But various thoughts keep on arising in our mind with various attachment. We are conditioned by the external states. We are unable to enter the deeply profound principles of the Great Vehicle. 

道綽大師是過來人。他原來是學《涅槃經》的，並且講過幾十遍，他就用自己的心境來說明，說「若據大乘，真如實相第一義空，曾未措心」。真如實相就像虛空一樣，你根本就沒辦法去把握。對於虛空，你要怎麼抓它？抓得住嗎？抓一個蘋果、抓一片樹葉還可以；叫你抓虛空，沒法抓。我們的心不安住，老是要抓它，「空是什麼樣子？我悟了……」什麼叫悟了？悟無可得，悟了，什麼也沒得到。這些東西我們聽起來、理解起來玄妙高深；但是，我們這個心啊，起心動念，執著，攀緣，對大乘的深妙道理難以契入。

This is the Great Vehicle. We will not talk about cultivation. Cultivation begins from this mind. Our problem is we cannot even find the stance to begin. So, there is no point to discuss further.

這是大乘。不要談修行了，修行從心開始，心都找不到落腳點，這樣，後面就談不上了。

2. We do not have the ability to cultivate the Small Vehicle

Fine. If we cannot cultivate the Great Vehicle, then we will take a look at the Small Vehicle. Talking about the Small Vehicle, we need to see the Truth first only we can cultivate the Path, to arrive at the fruitions of Anagami, Arahant, with the severing of the five lower knots and eliminating of the five upper knots. Whether the commoners or the cultivators, no one has arrived at this level of practice.

2.小乘未有其分

好了，大乘不能修了，我們就看小乘。

若論小乘，

修入見諦、修道，乃至那含、羅漢，

斷五下，除五上，

無問道俗，未有其分；

The phrases in front are not easy to understand, with the many special terms. The eights words after that are very clear in meanings.

前面幾句不太好懂，術語比較多；後面八個字很清楚。

‘Whether the commoners or the cultivators, no one has arrived at this level of practice.’ ‘the cultivators’ refer to the left home practitioners while the commoners are the laymen. Whether they have left the homelife or are still staying at home, no one has certified to the Path, not even the lowest grade, that is the first fruition.

「無問道俗，未有其分」：「道」是出家人，「俗」是在家人。不管是出家人還是在家人，都沒有分，哪怕是四果當中最低的初果都證不到。

In the Small Vehicle there are four positions of attainment. The first fruition is called ‘the position of seeing the Path.’ In Sanskrit it is known as Sotapanna.  He has clearly seen the Path and his mind is open up to the Genuine Truth. But he still needs to be born seven times in the heaven and human realms before he is certified to the fourth fruition, to leave birth and death. The second fruition is ‘the position to cultivate the Path.’ In Sanskrit it is known as Sakadagami. As he ‘has seen the Path’ he will be able to ‘cultivate the Path.’ He will be born in the heaven and human realms once before his certification to the fourth fruition. The third fruition is known as ‘No returning.’ After passing away, he is born in the heaven. He will no longer enter the human realm as he is able to certify to the fourth fruition in the heavenly realm. That is why this is known as ‘No returning.’ In Sanskrit it is known as ‘Anagami’ or in brief, ‘nagami.’ The fourth fruition is known as ‘No birth’. He is certified to neither birth nor extinction. He has already left transmigration. In Sanskrit it is known as ‘Arahant’ or ‘Arhat’ in brief. Here are the four fruition positions of Small Vehicle, namely: Seeing the Truth, Cultivating the Path, Nagami and Arhat.

小乘從低到高有四個果位：初果叫「見道位」，梵語叫「須陀洹」，見道了，看得明明瞭瞭，真理明瞭在心中；但還要天上人間七次往返，才可以證到四果，出離生死。二果叫「修道位」，梵語叫「斯陀含」，由「見道」再去「修道」；還要天上人間一次往返才能證到四果。三果叫作「不還」，命終生天，不用再來人間，即可於天界證入四果，所以叫作「不還」，梵語叫「阿那含」，簡稱「那含」。四果叫「不生」，不生不滅了，沒有輪迴了，梵語叫「阿羅漢」，簡稱「羅漢」。這裡的「見諦、修道、那含、羅漢」就是指小乘四種果位。

‘Severing the five lower knots and eliminating the five upper knots’: This is to sever the five types of afflictions in the lower realm and to eradicate the five types of afflictions in the upper realm. In Buddhism, we talk about the ‘Triple realm’ namely the desire realm, the form realm and the no-form realm. The desire realm is the lowest so it is known as the ‘lower realm’. Form realm and No-form realm are above the desire realm so they are known as the ‘upper realm.’

「斷五下，除五上」：斷五種下界的煩惱，除五種上界的煩惱。佛教講「三界」，「三界」就是欲界、色界、無色界。欲界是最低的，叫「下界」；色界和無色界在欲界之上，叫「上界」。

In the desire realm there are the five basic roots of afflictions, namely greed, hatred, delusion, arrogance and doubts. These are our five main afflictions. If we cannot sever these five types of basic afflictions, we cannot leave the desire realm. That is why it is known as the severing of the ‘five lower knots.’

欲界有五種根本煩惱，略稱「貪、瞋、癡、慢、疑」，這是我們的五種根本煩惱。這五種根本煩惱不斷除，欲界不能出，所以叫「斷五下」。

The five types of afflictions in the Form realm and the No-form realms are known as the ‘five upper knots.’ They are the attachment to form, the attachment to no-form (greedily attached to the bliss of Samadhi), unsteady mind (the moving mind), arrogance, ignorance. If we cannot sever these afflictions, we cannot leave the triple realm. So, it is not easy to leave the triple realm.

色界和無色界也有五種煩惱，即「五上」：有色愛、無色愛（貪著禪定之樂）、掉舉（心念動搖）、慢 心、無明，這種種煩惱。這些如果不斷除，就不能出三界。所以，出三界是很不容易的。

The main characteristic of the Desire realm is loving desire with the different gender. Human being dwells in the desire realm. In the heaven, there is also the desire realm heaven which is known as the Heavens of six desires. In the desire realm, there are six layers of heavens. In the six desires heaven, desire exists but it is comparatively lighter. There is no body contact. They simply look at each other. It is unlike the human realm where the man and woman have to get involved in intercourse so as to produce a child. There are many layers of heaven. The lowest heaven is the heaven of Desire realm where they have not got rid of loving desire. But if they have accomplished the Dhyana in meditation, the loving desire will be severed. According to the profundity of their meditation, they ascend into the Form realm and other heavens in the No-form realm.

欲界，它的特色就是有欲愛，有性別。人就在欲界裡，天界也有欲界天，叫「六欲天」，有六層天是欲界的。六欲天也有欲，但是比較輕微，比較淡薄，不必身體接觸，簡單地過個眼神就行，不像人間，需要男女交合才可以生孩子。天，分很多層天。最低的，就是欲界天，還沒有斷除欲愛。如果禪定成就，即斷除欲愛，按禪定深淺上升色界和無色界各種天。

‘Form’ refers to our form body. In the form realm, there is still the existence of a form body. In the form realm, there is no loving desire and the appearance of man and woman does not exist. But there is still the existence of a body which is subtly wonderful and bright. They are different from the desire realm. There are altogether eighteen layers of heavens in the form realm, with an increase in supremacy as it goes higher.

「色」就是色身，色界就是尚有色身的存在境界。色界沒有欲愛，也沒有男女之相，但是，還有身體的存在。不過，他們的色身是很微細光明的，跟欲界是不一樣的。色界總共有十八重天，一重比一重殊勝。

If a man can enter the profound dhyana meditation and ascend on his practice, he will arrive at the heavenly state of No-form. The heaven of No-form is the existence of spiritual consciousness, without the existence of a body. There are four layers of No-form heaven in accord with the profundity of the dhyana states which may be either profound or shallow. The deviant practitioner can arrive at the highest state of the No-form Heaven. Once they have arrived at the Heaven of No-form, they will dwell in a very profound state of meditation without leaving the concentration for eighty thousand Great Kalpas. Some people have mistaken it as the state of an Arahant. But this state is still too far away from the state of an Arahant. After leaving the concentration of eighty thousand Great Kalpas, the form body will reappear and it will again fall into transmigration on the six paths in the triple realm.

如果禪定更深入，進一步往上升，達到無色界天。無色界天完全是一種精神領域的存在，連身體都不存在了。隨禪定深淺，總有四重。外道修持最高的境界就是無色界天。一到無色界天，進入一種很深的禪定，八萬大劫不出定。有人就誤解這就是阿羅漢的境界，其實還早得很，八萬大劫一出定之後，還是要現出色身，還是要到三界六道去輪轉。

In the triple realm, even in the heavens there are twenty-eight levels and the supremacy becomes more enhanced from one layer to the next layer. As long as you can be born in the heaven, even at the lowest level of the heaven, you are still a spiritual celestial being. Your enjoyment is much better than the human realm. As such, we know it is not easy to attain the position of an Arahant. Even if you have arrived at such a very high state, that you have far-surpassed the 28 layers of heaven, that you have left the triple realm, you are still very far away from the attainment of Buddhahood. What is more for us, who simply cannot arrive at such a state. We are still in the desire realm, dwelling in the cage of the triple realm and it is very difficult to leave.

三界，單是天上就有二十八個層次，一層比一層超越。只要能生天，生到最下的一層天，也是神仙，比人間不知好多少。由此我們知道，修成阿羅漢不是容易的。即使你達到這種水平，超出二十八重天，出三界了，離成佛還早得很。何況我們根本就達不到，我們都在欲界裡面，三界牢籠難以出離。

As such, Great Master has thus said, ‘Whether they are the cultivators or the mundane men, none of them have arrived at that position.’

所以，道綽大師就講：「無問道俗，未有其分。」

Now, if someone told you this, ‘so and so has certified to Arahant.’ Do not simply believe in these words.

現在如果有人說「某某證到阿羅漢了」，我們不要隨便相信他。

3 Very rare can we find a man who upholds the wholesome precepts.

Now that ‘We could not understand the cultivation of the Great Vehicle.’ ‘We do not have the ability to cultivate the Small Vehicle to certify to the fruition.’, we have to take a step back to study the rewards of man and devas.

The upholding of the five precepts and ten wholesomeness enables us to be born as a man or a deva. But very few people are able to uphold these precepts.

3.戒善持得者稀

好了，「大乘修行，曾未措心」，「小乘證果，未有其分」，只好退下來了，再看看人天果報：

縱有人天果報，

皆為五戒十善能招此報，

然持得者甚稀；

The retribution of man and devas are not the state of liberation. But as we cannot cultivate the Great Vehicle and Small Vehicle, we descend to the lower level, the dharma of man and devas. We will make a comparison of the wholesome dharma of man and devas, the rewards of man and devas and see if we can practice them.

人天果報本來不是解脫的，由於大乘、小乘修不了，只好降下一等，以人天善法、人天果報來比量比量看，看看修持如何。

‘We are born as man or devas by upholding the five precepts and the ten wholesome dharma.’ It means we must genuinely abide by the dharma of the five precepts, the ten wholesome dharma before we can receive the rewards of man and devas.

「皆為五戒十善能招此報」：那也是要如實修持五戒法、十善法，這樣才可以得人天果報。

‘But very few are able to abide by them’: Indeed, very few men can genuinely uphold the five precepts, the ten wholesome dharma. It is not easy if you wish to obtain a human form in the next life. The Buddha has thus said, ‘the chances to lose the human form is as much as the soil on this Earth.’ Once we have lost this human form, the chances not to obtain the body is as much as the soil on the great earth. The chances to be born as man is much as the dust in the nail. It is that little! That is why it is said, ‘Very few can uphold the precepts.’ Some people are still dreaming, ‘I have been cultivating diligently. If I cannot attain a rebirth in the Western Land, at least I want to be convinced that I can obtain a human body next life.’ What he means is that it is not easy to attain a rebirth in the Western Land, that it is much easier to obtain a human form. So, if just in case he cannot attain a rebirth, he can still obtain a human form. This is a wrong way of thinking.

「然持得者甚稀」：能夠如實修持五戒十善的人也非常少，稀有難得。你想來生做人，不容易的。佛陀說：「失人身者，如大地土。」一旦失去人身，不再得到人身的人如大地土，能夠再得人身的人「如爪上之塵」，這麼少！所以講「持得者甚稀」。有的人往往在做大夢：「我這樣修行，我這樣用功，如果不能往生西方，最少保證下一世可以得人身。」他的意思就是往生西方比較難，得人身比較容易，萬一不能往生，可以得人身。這樣認為就錯了。

Great Master Yin Guang has thus said, ‘It is more difficult to obtain a human form than to attain a rebirth in the Western Land. It means that it is much easier to attain a rebirth than to be born as man. Why is this so? One depends on self-effort while the other depends on the strength of the Buddha. We must first be able to uphold the five precepts before we can obtain a human form. Otherwise, there is no other way. The five precepts namely the abstinence from killing, stealing, sexual misconduct, false speech and the partaking of alcohol seem very easy at the first glance. But if we go into details, not many can abide by them. For example, in the first precept, the abstinence of killing. Some people take killing as a job. So, it is impossible for them not to kill. For example, in agriculture, fishery, aquaculture, butchery, catering, fur industry, can man leave these trades? They cannot leave them. The whole population of mankind is committing the karma of killing. Then let us take a look at the housewives. We cannot deny that every household has transformed the kitchen into a slaughtering ground. In this modern society, the karma of killing is acutely ferocious. We can only try our best to reduce killing. Even though some people have learnt the Dharma and become vegetarian. This is considered very good. But they still cannot avoid killing. All the food grains, vegetables are grown with the spraying of pesticides. The other four precepts are also very difficult to abide. So, it is thus said, ‘Very few people can uphold the precepts.’ Of course, some people can still abide by the five precepts, the ten wholesomeness purely, but the number is very small.

印光大師說得很清楚：得人身比往生西方還難，往生西方比得人身容易多了。為什麼呢？一個靠自力，一個靠佛力。自己修持得人身，必須做到五戒，不然是沒有分的。五戒是：不殺生，不偷盜，不邪淫，不妄語，不飲酒。粗看似不太難，細究沒幾人能做到。比如第一不殺生，有人專以殺生為業，那就不可能不殺生了。比如農業、漁業、養殖業、屠宰業、餐飲業、皮草業，人類離得開這些行業嗎？離不開，全體人類共犯殺業。至於家庭婦女，更不必說，家家廚房都是屠宰場。現代社會，殺業很兇猛，我們只能盡自己的能力減少殺生。即使學佛吃素，雖然好很多，但也不能全免。所吃糧食蔬菜，都是農藥噴殺而來。其他四戒也都不容易，所以說「持得者甚稀」，能清淨持好五戒十善的人雖不是一個沒有，但很稀少。

Great Master Dao Chuo takes these three points as a comparison to our mind. We cannot understand the ‘Genuine Thus, Genuine Mark, the Foremost Meaning of Emptiness’ in the Great Vehicle. In the Small Vehicle, we cannot practise either –‘No practitioners or laymen has managed to sever the five lower knots, eradicate the five upper knots.’ While in the rewards of man and devas, ‘Very rare can we find a man who is able to abide by the five precepts, the ten wholesomeness.’

道綽大師以這三點來比量我們的心：大乘，「真如實相第一義空」，沒有措心；小乘，「斷五下，除五上，無問道俗」，沒有分；人天果報，「五戒十善，持得者甚稀」。

4 Committing offences like the wind storm, the torrential rain.

4.造罪暴風駃雨

We are unable to cultivate the Great Vehicle Buddha Dharma, we have to take a step back to cultivate the Small Vehicle. We found that we cannot cultivate the Small Vehicle and we have to go down further to look at the merits of man and devas. We realize that ‘Very rare can we find a man who can abide by the Precepts.’ Now, there is no more road behind us, as after the states of man and devas, we can only go to the three evil paths.

大乘佛法修不來，那就不得已求其次，修小乘吧；小乘又修不來，不得已再求其次，就談人天吧；人天也是「持得者甚稀」，退到沒有退路了，人天下來，就是三惡道了。

If we were to discuss the arising of evils to commit offences, they are not much different from the wind storm, the torrential rain.

若論起惡造罪，

何異暴風駃雨。

If we are to talk about committing evils and sins, the strength is as strong as the swift wind, the heavy rain.

如果講造罪造惡，這個力量很勇猛，像刮大風、下大雨一樣。

At home, do you experience such swift wind? In Buddhism, it is said: The external states are the shadow of our mind. The world is full of all kinds of disaster continually and the severe pollution all because of the destruction of our mind ground. Our mind is often filled with this type of windstorm. The windstorm comes from our mind. The weather forecast will report the windstorm comes from certain degrees North latitude, certain degrees of East longitude, travelling at certain speed per hour, moving towards certain direction…. In fact, from the point of view of Buddha Dharma, the centre of windstorm arises from our mind. From the centre of our mind, the windstorm is travelling out from our mind at certain speed per hour.  When you get angry, there is this energy which starts to circulate in you and transform into the windstorm, pouring out from your mouth, that you start to quarrel with people, scold people, then there is the fight. The whole family is in chaos.

大家在家裡有沒有刮過這個風啊？佛教講：外在的環境都是我們內心的一種影像。世界災禍連年，污染嚴重，其實都是人心毀壞掉了。我們心中往往也會起這樣的風暴，風暴從內心而起。天氣預報說在太平洋北緯多少度，東經多少度，風暴中心以每小時多少的速度向哪個方向移動……其實，以佛法來看，風暴中心就在我們心中，從我們心中產生的風暴中心，以每小時多少的速度往外走。生氣了，有一股氣開始盤旋，形成一場風暴，從口中就出來了，吵嘴，罵人，然後就打，家庭不和諧。

In the year 2006. The World Buddhist Conference has propounded the title, ‘A harmonious World originates from our mind’. Living in a family, if the mind is in disharmony, the family will dwell in chaos. If everyone staying in a Way-place does not dwell in harmony, the Way-place will dwell in discord. If the multitude in a society do not dwell in harmony, there will be all kinds of fights, conflicts. For the sake of seeking benefits, conflicts arise in a family, in the societies and even expand to the ethnics, countries. From a minor issue it is magnified to a major dispute, resulting in all kinds of conflicts. All these come forth from our mind.

二○○六年的「世界佛教論壇」講「和諧世界，從心開始」。一個家庭，共同生活，心若不和諧，這個家庭就不和諧；在道場裡，大家共住，心若不和諧，道場就不和諧；在社會上，大眾相處，心若不和諧，就會有種種紛爭、衝突。小到家庭、社會團體之間，大到民族、國家之間，為了爭奪利益，引發種種衝突，這都是從心而起的。

All the evils come forth from our mind. If our mind can be calm at ease, there will be peace in the world, naturally. But the problem is we cannot control this mind. As it is described, ‘If we were to discuss the arising of evils to commit offences, they are not much different from the windstorm, the torrential rain.’ If we genuinely seek to attain a rebirth in the World of Ultimate Bliss in the Western direction, if we genuinely want to be born in the Pure Land, with this mind, the world will be more peaceful. This is because we want to be born in the Western Land, we do not wish to fight with you over the fame and benefits in the world. You want the petroleum, take it. We do not need petroleum in the World of Ultimate Bliss. Is not this very good? So, you want the power, status, good name, I will give them up to you. I go to the Western World of Ultimate Bliss. By doing so, our mind will surely be calmer than others. All kinds of demands to seek for the satisfaction of desire, all kinds of expectation are put into extinction. As long as I have enough clothes to put on, that I am not hungry. That is enough for me.

一切過惡，來自內心。如果能讓內心安寧，世界自然就太平了。可是，我們這個心又沒有辦法控制，「起惡造罪，何異暴風駃雨」。真的求生西方極樂世界，真的願生西方淨土，有這個心，這個世界也會太平很多。因為我們願生西方，不願在這個世界跟你爭名奪利，你要石油，就給你，到極樂世界用不著石油，那不好了嗎？你要權勢、名譽，也給你，我到西方極樂世界。這樣，最起碼保證我們個人內心比較安靜，息滅種種過分的欲望和要求，只要衣能蔽體，吃飯能填飽肚子就行了。

We have often said, ‘We have rice to eat and we can recite Namo Amitabha Buddha. This is more than enough.’ In this world, we do not seek anything. We just fill up our stomach and we can recite Namo Amitabha Buddha, this is the perfect 100 percent. This is the perfect lifespan. ‘Thank you to all living beings! Thank you to the kind and compassionate Amitabha Buddha!’ We have everything!

我們經常說：「有飯吃，有佛念，千足萬足。」在這個世界，沒有什麼大的企望，有一口飯吃，有一句佛念，一百分，人生圓滿了。「謝謝！感謝眾生！感謝阿彌陀佛的慈悲！」千足萬足。

We have nothing to eat but we still recite Namo Amitabha Buddha. This is more than enough. This is still a hundred percent. Even if you have rice to eat, you cannot be sure that you can eat for 200 years. There is so much delicious food in the world. But you still cannot eat them in one day. For me, even there is no more rice to eat, no clothes to put on, it is still 100 percent if I can recite Namo Amitabha Buddha. I am not living in vain.

沒飯吃、有佛念——飯沒得吃了，有佛念，還是千足萬足，也一百分。有飯吃也不能保證你吃兩百年，世間那麼多美味，放到你嘴邊，有一天你也吃不了。即使沒飯吃、沒衣穿，但是有佛念，我也一百分，人生毫無遺憾。

In this worldly realm, all the sufferings and bliss, all the good and bad conditions come forth from the arising of conditions. Some are good others are bad. Some are poor while others are rich.  All these happen in accord with the former conditions. So, we just live on in accord with the strength of the past karma, in any way it might happen. We cannot be bothered.

這個世間的事情，苦樂順逆隨緣得。是好是壞，是貧是富，一任前緣，就隨我們過去世的業力，該如何就如何，不管它了。

(6) The exhortation to return to the Pure Land the only Door

（六）勸歸淨土一門

Great Master Dao Chuo has made use of the above four examples as measurement for us. This is what we have realized: ‘I am the one who is committing evils and sins as swift as the windstorm, the torrential rain.’ This is our root potential. What to do with this root potential? Aren’t we going to fall down anytime? That is why he continues to say,

道綽大師用以上四個尺度給我們一衡量，我們就發現：我原來是「起惡造罪如暴風駃雨」這樣的根機。這樣的根機怎麼辦？豈不是要墮落嗎？所以接下來說：

‘That is why all the Greatly Kind Buddhas have exhorted us to return to the Pure Land.’ ‘That is why’ means so. So, all the Buddhas of Great Kindness and Great Compassion have exhorted us to return to the Western World of Ultimate Bliss. This is in connection to the teaching before this. We cannot understand the Great Vehicle. So, the Buddha does not exhort us to practise the Great Vehicle. How about Small Vehicle? Neither the left home practitioners nor the laymen have certified to the four types of fruition position. So, the Buddha also does not exhort us to practise the Small Vehicle. How about the practice of man and devas? Those who are born in the Human realm and the heavenly realm only escape the fall into the evil paths temporarily. Anyway, those who can achieve to become men or devas are very few. So, we are advised not to cultivate the practice of man and devas. What to do now? There is only one road. If the Buddha does not exhort us, we will surely fall down to the three evil paths as we are good at committing evils and sins. All the Buddhas, all the Bodhisattvas are Greatly Kind, very compassionate. They cannot bear to see our fall. So, they exhort us to travel on this road: ‘That is why out of Great Kindness, all the Buddhas exhort us to return to the Pure Land.’ We can see the point in differentiating the Sagely Path Door and the Pure Land Door is to reveal the Kindness and Compassion of the Buddha who exhorts us to return to Pure Land.

是以諸佛大慈，勸歸淨土。

「是以」就是所以，所以諸佛大慈大悲，勸我們要回歸西方極樂世界。這是從前面而來的：大乘我們沒有措心，佛不能勸我們修大乘；那麼小乘呢？不管出家在家，都得不到四種果位，所以也不能勸我們修小乘；那麼人天呢？人天只是暫時不墮落，而且得到的人也很少，所以也不勸我們修人天。那怎麼辦？只勸一條道路。如果再不勸，我們起惡造罪，就只有墮落了。諸佛菩薩大慈大悲，不忍我們墮落，所以只勸我們一條：「是以諸佛大慈，勸歸淨土」。可見，分析聖道門和淨土門，是要顯示佛的慈悲，勸我們歸心淨土。

We should renounce what is not suitable for us. We who wish to practise the Dharma must have the wisdom. Whatever that can help us to attain a rebirth, we must catch hold of it. Whatever that is not beneficial in attaining a rebirth, that hinder our attainment of a rebirth, we should put them aside. All the Buddhas are Greatly Compassionate as they have exhorted us to return to Pure Land.’ This is also the exhortation of the Patriarchs from the past generations.

這個要捨得。我們修法要有智慧，能夠幫助我們往生的，我們就要抓住；對我們往生利益不大，甚至障礙的，我們就要把它放在一邊。「諸佛大慈，勸歸淨土」，歷代祖師亦如是。

Below we will discuss how to exhort: Even for a man who has committed the evils his whole life, if he can often gather his mind to recite Namo Amitabha Buddha exclusively, the various obstacles will naturally be eradicated. He will surely attain a rebirth. Why don’t you think about this? It is because you do not want to go!

下邊說明怎麼勸：

縱使一形造惡，

但能繫意專精，常能念佛，

一切諸障自然消除，定得往生。

何不思量，都無去心也！

This passage is using the opposite way to encourage you. ‘Even for a man who has committed the evils his whole life, if he can often gather his mind to recite Namo Amitabha Buddha exclusively,’: Before this we say ‘Even if a man has committed evils the whole life’, here it is said, ‘Even for a man who has committed the evils his whole life,’ that is you have committed the evil karma the whole life. Even for such a man, if he can gather his mind to recite Namo Amitabha Buddha exclusively, ‘gather in’ is to be mindful. Our thoughts, our mind resemble the rope which can be tied up to the Buddha Amitabha, tied up to the one Dharma of Amitabha recitation to attain a rebirth, exclusively, not mixed up.

這段話使用的是一種激勵、反顯的方法。

「縱使一形造惡，但能繫意專精」：前面說「縱令一生造惡」，這裡說「縱使一形造惡」，即使你一輩子都是造作惡業的，即使是這樣的人。只要能夠「繫意專精」，「繫」是繫念，我們的思想、意念像繩子一樣，繫在阿彌陀佛這一佛、念佛往生這一法上，專精不雜。

‘We often recite Namo Amitabha Buddha.’ whether we are busy or not busy, we will keep on reciting Namo Amitabha Buddha. As it is said, ‘Whether we are busy or relaxed, we will not leave the recitation of Namo Amitabha Buddha. Encountering smooth times or adversities, we do not forget our intention to attain a rebirth in the Western Land.’ When we are busy, we stop the recitation temporarily. When we are free a bit, we continue to recite, ‘Namo Amitabha Buddha, Namo Amitabha Buddha, Namo Amitabha Buddha…’ If we are free for 15 minutes, we recite 15 minutes.

「常能念佛」：經常念阿彌陀佛，有事無事，這句佛號常掛口邊。所謂：「隨忙隨閑，不離彌陀名號；順境逆境，不忘往生西方。」這句名號，忙了，當然我就暫時擱下來；稍微閑一點，「南無阿彌陀佛，南無阿彌陀佛，南無阿彌陀佛……」得一刻工夫就念一刻佛。

Some people say they do not have time to recite Namo Amitabha Buddha. But they have time to watch television, they have time to read newspaper, they have time to eat with friends. They can do so many things with their time, but why do they have no time for Amitabha recitation. It is not that they do not have time. There is so much time. It is because they have not brought forth the mind in Amitabha recitation! When your mind is not in Amitabha recitation, you will not be able to find time for it. If your mind is on Amitabha recitation, you will surely find time to recite. You can cut down half of the time on watching television to recite Namo Amitabha Buddha. For an Amitabha reciter who seeks to attain a rebirth in the Western World of Ultimate Bliss, Amitabha recitation is his Proper job. He will always bring forth the mind to recite Namo Amitabha Buddha exclusively. Whether he is free or busy, he will not leave Namo Amitabha Buddha.

有人說他沒有時間念佛，但是電視他要看一看，報紙也要看一看，朋友請客吃飯總要吃一吃。這麼多事都有時間，何故念佛沒有時間？不是沒時間念佛，時間有的是，只怕沒有心啊！你沒有心，什麼時間都沒有；你有心，什麼時間都有，你把看電視時間的一半拿來念佛也好。念佛人，求生西方極樂世界，念佛是正業。繫意專精，常能念佛，隨忙隨閑，一句佛號。

Some people have this misunderstanding. They feel that they must find a period of time to recite Namo Amitabha Buddha. They feel it is so good if they can recite for one hour. The problem is they cannot find one hour. What to do now? We should recite in accord with our time whether we are busy or free. As it is thus described, ‘The thicket of bamboo cannot hinder the water flow. The high mountain is not a threat to the white cloud which passes by.’

一般人有個誤解，總覺得要用一大塊兒完整的時間念佛，如果有一個小時就好了，可是，又沒有一個小時。那怎麼辦呢？就根據我們時間的忙閑，所謂「竹密不妨流水過，山高豈礙白雲飛」。

The bamboo thicket grows close together, one after another. But still the water is able to pass by the thickets of bamboo. Even though the mountain is so high, the white cloud can still travel pass. We have to do many things, as many as the bamboo which grows so close together. We must settle things one by one. Within this business, there is still the gaps. Surely you have some time to recite Namo Amitabha Buddha. How can there be no time to recite Namo Amitabha Buddha? ‘The thicket of bamboo cannot hinder the water flow. The high mountain is not a threat to the white cloud which passes by.’ Even though we must do many things, we still can recite Namo Amitabha Buddha. Time resembles the sand. It will fall away from the gap of our fingers without our knowledge. We can make use of this little span of time. For example, in the morning, we wake up. Opening our eyes, we recite Namo Amitabha Buddha. Washing the face, we recite Namo Amitabha Buddha. Brushing our teeth, we also recite silently as it is inconvenient to recite loudly. Before eating or after eating, we can recite Namo Amitabha Buddha. While we are walking, travelling on the bus, we must not look everywhere. We simply sit there and close our eyes to recite Namo Amitabha Buddha. When we travel out to conduct our duty, whether we are on the train, the aeroplane, the ship, we can recite Namo Amitabha Buddha. Going to the toilet, we can also recite Namo Amitabha Buddha. With mindfulness, you will realize you have so much time to recite Namo Amitabha Buddha. Even the busiest man can recite a few thousand times of Namo Amitabha Buddha. There is no problem at all.

竹子很密，一根接一根，但是不可能擋住流水；山雖然高，但是白雲照樣飛渡。事情再多，像竹子那麼密，事情一件接一件，但是這中間還是有縫的，你肯定還有時間來念佛，哪能沒有時間念呢？「竹密不妨流水過」，「事多豈礙念佛名」。事情多，照樣能念佛。時間就像沙子，會從我們的手指縫裡不知不覺地漏掉，那我們就把這些零碎時間都用起來。比如說早晨一起來，一睜眼就念南無阿彌陀佛；洗臉，也念；刷牙，也念。要是覺得出聲不方便，就默念；飯前飯後也可以念；走路、搭車也不要東看西看，坐在公車上，眼睛閉著，念自己的佛號；出門辦事、出差，在火車上、飛機上、輪船上，都可以念佛；上衛生間，也可以念佛。如果用心很細，你就會發現，每天有很多時間念。再忙的人，一天念個幾千聲也沒問題。

It is like a filial son who is thinking of his parents. Is it necessary for him to spend some time, to find a room and sit there to think about them? It cannot be that way! For example, those who work outside their home town will surely want to go home during the spring season. Will they go to the boss and take a leave, saying, ‘Today, I want to go home. Please let me have one-hour free time to think about my home, my parents.’ He will not do this. He still goes to work and thinks about this. After work, he is still thinking. This will not affect his work. This is the same for us. We recite Namo Amitabha Buddha and we always think about going back to the Western Pure Land. Whether we are busy or free, we will recite Namo Amitabha Buddha. Amitabha recitation does not affect our life, our work. We harbour this thought of attaining a rebirth and we still recite Namo Amitabha Buddha when we are very busy. Naturally, we recite Namo Amitabha Buddha. The only problem is you do not bother about this. If this is the case, even though you are very free, you still cannot find time to recite Namo Amitabha Buddha. So, we should know that we have so much time.

像孝子思念父母，一定要花一段時間、找一個房間，坐在那裡打坐慢慢思念嗎？不會呀！比如說有很多人在外地打工，快到春節了，都想回家，他們會不會向老闆請個假，「今天我要想家了，放我一個小時假，我坐在那裡慢慢想」——他不會，他上班也是想，下班了還是想，並不耽誤工作。我們也一樣。我們念佛，總是想到要回歸西方淨土，隨忙隨閑多念佛，這是不妨礙的。有這份心，再忙也有時間念佛，自然而然佛號就能提得起來。就怕你沒這份心，那樣，再閑也沒有時間念佛。所以，念佛時間有的是。

‘All the hindrances will naturally be eradicated.’ If we can always recite Namo Amitabha Buddha, the various obstacles will naturally be eradicated, put to extinction. All these happen because of the power of Amitabha Buddha.

‘He will surely attain a rebirth.’: If we can recite Namo Amitabha Buddha exclusively, we will surely attain a rebirth in the Pure Land, without any hindrances.

 ‘Why don’t you think about this? It is because you do not want to go’ Great Master Dao Chuo earnestly exhort us to attain a rebirth: All living beings, why don’t you think about this carefully? Why aren’t you recite Namo Amitabha Buddha to be born in the Western Land!’

「一切諸障自然消除」：果然能如此，常能念佛，種種障礙自自然然就消除掉了，這是靠阿彌陀佛的力量。

「定得往生」：果能專心念佛，決定往生淨土，沒有任何障礙。

「何不思量，都無去心也」：道綽大師懇切地勸導我們：眾生啊，為什麼不好好想一想，不念佛求生西方呢！

2 A comparison of the Sagely Path and Pure Land

二、聖淨比較

This passage of Great Master Dao Chuo is a comparison of the Sagely Path Door and the Pure Land Door. There are three similarities in the dharma and three differences in the potentials.

道綽大師這段文，將聖道門和淨土門作比較，法上有「三同」，機上有「三別」。

1.The three similarities in Dharma

Both the Sagely Path and Pure Land are the Great Vehicle Dharma. Both the Sagely Path and Pure Land are most supreme. As long as we can cultivate the Sagely Path and the Pure Land Dharma genuinely, we will be liberated from birth and death, we will certify to Nirvana.

（一）法上三同

法上有哪「三同」呢？

聖道、淨土都是大乘佛法。

聖道、淨土都殊勝。

只要能夠如實修行，不論是聖道還是淨土，都能了生死，證涅槃。

2.The three differences in potentials

At the Dharma level, there are three similarities. But at the potential level, there are three differences.

The Dharma Door of the Sagely Path is restricted by time and era while the Pure Land Dharma Door does not have the restriction of time and era.

（二）機上三別

法上雖然有「三同」，在機這一邊，有三種差別。

聖道法門有時代限制，淨土法門沒有時代限制。

 In the Dharma Door of the Sagely Path, there are the differences of the three eras, the Proper Dharma Age, the Image Dharma Age and the Dharma Ending Age. In the Pure Land Dharma Door, in accordance with the teaching of the Sutra of Immeasurable Lifespan, ten thousand years after the Dharma Ending Age, it is the era of the Dharma Extinction. At that time, no Sutras can be found. No left home Sangha can be seen. No more Buddha Images can be seen. It is the age with the extinction of the Triple Gem. For the living beings at that time, if they can recite Namo Amitabha Buddha, they are still able to attain a rebirth in the World of Ultimate Bliss. What is more so, in the present time? That is why it is said, ‘The Pure Land Door is not restricted by time.’ This is the first supremacy of the Pure Land Dharma Door.

聖道法門修行證果，有正、像、末的時代差別。淨土法門，依《無量壽經》，末法一萬年過後，進入法滅時代，那個時候，經典都沒有了，出家人也沒有了，也見不到佛像了，三寶滅盡了。那個時候的眾生，稱念南無阿彌陀佛，都可以往生西方極樂世界。那何況現在這個時代？所以沒有時代的限制：這是淨土法門的第一重殊勝。

A man who wants to cultivate the Sagely Path Dharma Door must be replete with the potential of Sages. A practitioner of the Great Vehicle must be able to understand his innate mind nature. A practitioner of the Small Vehicle must be able to sever the five lower knots and eliminate the five upper knots. In this way, there is a chance for him to cultivate the Sagely Path. If he is unable to do this, it will be impossible for him to practise the Path.

聖道法門要求聖人根機，修大乘佛法要能夠明悟自心，修小乘佛法能夠「斷五下，除五上」，這樣，修聖道才有可能性。如果做不到這幾點，就沒有可能性。

What I mean is that there is a choice in the root potentials for the Sagely Path cultivators. Only those who are of the highest root, who are sharp in wisdom, who are diligent and courageous, who is replete with deep and profound good roots are able to accomplish the Path. In the Pure Land Dharma Door, there is no restriction in the root potential. All living beings, even if those who have committed the evils the whole life, if they can have a change of mind at the death bed to recite Namo Amitabha Buddha continually, they will still be able to attain a rebirth. Then, who else cannot attain a rebirth?

就是說，對行者的根機有所選擇，上根利智、精進勇猛、善根深厚之輩，才可能成就。淨土法門沒有根機限制，一切眾生，縱使一生造惡，臨終迴心，十念相續都得往生，還有誰不能往生呢？

That is why all the Amitabha reciters who desire to be born in the Pure Land can attain a rebirth in the Western World of Ultimate Bliss. All the living beings in the ten directions are inclusive. No one is left out. So, all the root potential can practise the Pure Land Door. This is the second supremacy of the Pure Land Dharma Door.

因此，所有念佛、願生淨土的人，通通可以往生西方極樂世界。十方眾生一網收盡，沒有一個遺漏，所以，根機沒有選擇：這是淨土法門的第二重殊勝。

In the Dharma Door of the Sagely Path, ‘At the Dharma Ending Age, billions of people practise the path but seldom can we find one who can accomplish the Path.’ It is very rare to find a man who can accomplish the Path. The benefits are very little. The most they can achieve is the little benefits of man and devas. Besides, very few can accomplish it. That is why it is said, ‘Even though they manage to obtain the rewards of man and devas which are accomplished from the practice of the five precepts, the ten wholesomeness, very few manage to uphold these precepts and wholesomeness.’ While the benefits of the Pure Land Dharma Door are as stated, ‘All the hindrances are cleared naturally and they are sure to attain a rebirth.’ Once we can attain a rebirth, it means that we will surely accomplish Buddhahood. This is the third Supremacy of the Pure Land Dharma Door.

聖道法門，「末法億億人修行，罕一得道」，罕有得道的，利益很微薄，頂多得一點點人天福報，而且很少人得到，所以說「縱有人天果報，皆為五戒十善能招此報，然持得者甚稀」。而淨土法門的利益，「一切諸障自然消除，定得往生」，能夠往生，就決定成佛：這是淨土法門的第三重殊勝。

From these few points, the Pure Land Dharma Door is most suitable in the present time as it is suitable for all living beings. Besides, the benefits are most supreme. That is why the Pure Land Dharma Door far-surpasses the Sagely Path Dharma Door.

從這幾點，也顯示淨土法門契合時代，契合眾生，利益殊勝，這是淨土法門的超勝之處。

3. Renouncing the Sagely Path and return to the Pure Land Door

（三）捨聖歸淨

From the above comparisons, we can see the earnestness of Great Master Dao Chuo. He is exhorting us to renounce the Sagely Path to return to Pure Land. This is to abandon the Self-effort of the Sagely Path, the cultivation of the difficult path. He exhorts us to go for Amitabha Buddha’s rescue, to attain a rebirth in the Pure Land.

通過這樣的比較、分析，可見道綽大師的用心，在於勸導我們捨聖道、歸淨土，就是捨棄自力聖道修行這個難行道，勸我們歸心阿彌陀佛的救度往生淨土。

‘The one Sagely Path is very difficult to have a certification to the Path in the present time.’

As it is so difficult to cultivate, to certify, we should just abandon it. He also says, ‘Not even one man has managed to accomplish it.’ No one has accomplished the Path. So, we should just leave it. He also says, ‘Why don’t you think about this?’ It means that we do not understand our root potential. All these are to exhort us, that the Sagely Path is too difficult. We should just leave it temporarily and put it aside.

「聖道一種，今時難證」，難以修證，當然要捨；又說「未有一人得者」，沒有一個人得到的，當然要捨；又說「都不自量」，就是沒有自知之明：這都是勸我們，聖道修行太難，應當把它暫時擱捨，放在旁邊。

As the Pure Land Door is passable, besides, it is the only road for us. ‘Only the one Door of Pure Land enables us to enter the path.’ Of course, we should choose this only path. He also says, ‘If a living being has committed the evils the whole life: Even for a man has committed the evils his whole life,’ He has committed evils the whole life. But if he has a change of mind to recite Namo Amitabha Buddha, he will attain a rebirth. Then he says, ‘Why don’t you think about this? It is because you do not want to go!’ He is exhorting us again. He continues to say, ‘All the Buddha with the Great Kindness exhort us to return to the Pure Land.’

而淨土法門正可以通行，而且是我們唯一的道路，「唯有淨土一門，可通入路」，當然就要選擇這條唯一的道路；又說「若有眾生，縱令一生造惡」，一輩子造惡，迴心念佛也定得往生；然後說「何不思量，都無去心！」再勸我們；又說「諸佛大慈，勸歸淨土」。

Great Master Dao Chuo differentiates ‘the two Doors of Sagely and Pure Land’ aiming at exhorting us to enter the Pure Land Door. He also practises the Pure Land Door, renouncing the teachings on Nirvana Sutra. Great Master himself cultivated Amitabha recitation exclusively.

道綽大師作「聖淨二門」的分判，很明顯，是要勸我們擱捨聖道門，歸入淨土門。他本人也是這樣，捨了《涅槃經》的講解，而專修念佛。

Here I will give an explanation on the following points of view. ‘The Sagely Path Door is also the Buddha Dharma. Now that we renounce ‘the Sagely Path Door’, aren’t we committing an offence?’ This is not an offence. If we slander the teaching, do not believe in the teaching, lose our faith and abandon it, this is an offence. But we do not renounce it by slandering the Sagely Path. We believe in the Sagely Path as we praise it highly. The problem is we cannot cultivate it. We are forced to stop the practice. This is only a temporary renunciation. The renunciation is not forever. We renounce the practice as we want to attain a rebirth. After renouncing it only can we attain a rebirth. In the renunciation, there is the attainment. If we do not renounce the Door of the Sagely Path temporarily, if we do not choose to recite Namo Amitabha Buddha exclusively, we will lose the supreme benefits of the Sagely Path Dharma and Pure Land Dharma. We will lose everything. We will fall into transmigration forever and ever.

這裡要說明一下，「聖道門也是佛法，說『捨聖道門』，是不是罪過呢？」沒有罪過。假若誹謗、不信、失去信仰而捨掉，這當然有罪過。可是我們不是誹謗而捨，是信仰讚歎，但因為自己做不來，不得不捨。捨，只是暫時。捨，不是永遠。捨是為了得，捨了才能得，捨中就有得。假如不先暫時捨聖道門的修行，不選專念阿彌陀佛，那麼聖道、淨土二種勝法的利益，我們通通都要失去，只能再度輪迴，永遠流轉。

The Sutra teachings of the Vajra Sutra, the Shurangama Sutra, the Dharma Flower Sutra, the Flower Adornment Sutras are very good. As they are very good, we wish to obtain them. So, first of all we seek to attain a rebirth in the Western World of Ultimate Bliss. Once we have arrived at the World of Ultimate Bliss, we will obtain all these Sutras, all these Dharma Doors. So, we only put them aside temporarily, not abandoning them forever. Whatever Dharma Door we have learnt before, we do not abandon them. It means we just put them down, temporarily, as we want to seek a rebirth in the Pure Land first.

《金剛經》《楞嚴經》《法華經》《華嚴經》都好，因為好，我想得到它們，所以我先求生西方極樂世界，一旦到達極樂世界，這些經典、法門我通通都得到了。所以是暫時的擱捨，不是永遠的放棄。不管原來學了什麼法門，我並沒有捨掉。就是說，暫時要能放得下，先求生淨土再說。

Do not be afraid, ‘Oh, it is so terrible. I feel I am sinful…..’No, this is incorrect. Temporarily, as we cannot practise them, we choose something that we can practise. Temporarily we leave the difficult practice, the practice which takes innumerable Kalpas, the practice which takes many detours. We choose the easy practice, which is serenity bliss, which enables us to accomplish Buddhahood swiftly. By doing this, all the Buddhas will be so glad. This is not an offence. This is the way to accrue merits and virtues. Please understand this and be relaxed.

不要感到害怕，「麻煩了，我有罪過……」不是的！暫捨我們做不來的，選擇我們做得來的；暫捨難行、累劫苦修、要走彎路的，選擇易行、安樂、快速成佛的。這個，諸佛歡喜，不會有罪過，只會有功德，大家儘管放心。

A comment by oridharma:

We cannot understand emptiness of the Great Vehicle. Even if we do understand, we cannot do it. We want to cultivate the Small Vehicle Dharma. But we cannot even arrive at the first fruition as our mind is attached to the bliss of meditation. We want to cultivate the blessings of man and devas but we cannot abide by the precepts. So, it becomes the empty words. After this we are standing by the side of the three evil paths. Anytime we will fall down! If we still hesitate, refuse to call out to Namo Amitabha Buddha, what are we waiting for?

‘大乘空法我们不懂，懂了也做不到。小乘法我们想修，也修不到一果，一直执着禅乐。人天乘我们想修，但却不肯好好持戒，结果也是空话。下面就是三恶道，我们都站在那里，随时都往下掉，还不赶紧念佛，还在等什么呢？’

Verses in Praise of Amitabha Buddha By Great Master Tan Luan

讚阿彌陀佛偈

曇鸞大師 作

Namo Amitabha Buddha

Namo Amitabha Buddha is explained as Immeasurable Lifespan. In other sutras it is known as serenity, nurturing. Sincerely I take refuge in Amitabha Buddha in the west and make obeisance to him.

南無阿彌陀佛

釋名無量壽，傍經奉讚亦曰安養

南無至心歸命禮西方阿彌陀佛。

1.

Presently, travelling from here to the west, passing by a hundred thousand billion Buddha Lands is the Land of Serenity Bliss. The Buddha Honoured One is known as Amita. I vow to attain a rebirth. I am taking refuge in the Buddha and making obeisance to him.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Namo Amitabha Buddha in the west.

1

現在西方去此界，十萬億剎安樂土，佛世尊號阿彌陀，我願往生歸命禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

2.

Amitabha Buddha has already attained Buddhahood for ten kalpas. His lifespan is immeasurable. The Wheel Lights of his Dharma Body pervade the Dharma realm, illumining the worlds of blindness, the worlds of darkness. That is why I am making obeisance to him.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Namo Amitabha Buddha in the west.

2

成佛以來歷十劫，壽命方將無有量，法身光輪遍法界，照世盲冥故頂禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

3.

His wisdom and illumination are immeasurable. That is why the Buddha is known as the Immeasurable Lights. All the measurable manifestations receive the benefits of his lights. That is why I am making obeisance to the genuine illumination.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Namo Amitabha Buddha in the west.

3

智慧光明不可量，故佛又號無量光。有量諸相蒙光曉，是故稽首真實明。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

4.

The Wheel Lights of liberation is limitless and incomparable. That is why the Buddha is also known as the Limitless Lights. Those who are touched by the Lights renounce existence and non-existence. That is why I am making obeisance to the Enlightened One of Equality.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Namo Amitabha Buddha in the west.

4

解脫光輪無限齊，故佛又號無邊光。蒙光觸者離有無，是故稽首平等覺。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

5.

The Clouds of Lights are unobstructed and resemble the empty space. That is why the Buddha is also known as the Unobstructed Lights. All those with obstructions are moisturized by the Lights. That is why I am making obeisance to the Inconceivable One.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Namo Amitabha Buddha in the west.

5

光雲無礙如虛空，故佛又號無礙光。一切有礙蒙光澤，是故頂禮難思議。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

6.

The pure bright illumination is incomparable. That is why the Buddha is known as the Incomparable Lights. On encountering this Lights all the karmic bondages are eradicated. That is why I am making obeisance to the One of Ultimate Reliance.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Namo Amitabha Buddha in the west.

6

清淨光明無有對，故佛又號無對光。遇斯光者業繫除，是故稽首畢竟依。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

7.

The illumination of the Buddha’s Lights is foremost. That is why the Buddha is also known as the King of Flaming Lights. The darkness of the three evil paths is brightened up on receiving the Lights. That is why I am making obeisance to the Great Arahant.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Namo Amitabha Buddha in the west.

7

佛光照耀最第一，故佛又號光炎王。三塗黑闇蒙光啟，是故頂禮大應供。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

8.

The Lights of his cultivation is clear and penetrative, far-surpassing all colours. That is why the Buddha is also known as the Pure Lights. On receiving the shine of His Lights all the sinful filths are eradicated. Everyone will be liberated. That is why I am making obeisance to the Buddha.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Namo Amitabha Buddha in the west.

8

道光明朗色超絕，故佛又號清淨光。一蒙光照罪垢除，皆得解脫故頂禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

9.

The Lights of Kindness are bestowed pervasively upon all living beings and bring upon them serenity bliss. That is why the Buddha is also known as the Joyful Lights. With the arrival of this Lights, Dharma Bliss is bestowed. I am bowing down in obeisance to the One of Great Consolation.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Namo Amitabha Buddha in the west.

9

慈光遐被施安樂，故佛又號歡喜光。光所至處得法喜，稽首頂禮大安慰。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

10.

The Buddha’s Lights are able to break down the darkness of ignorance. That is why the Buddha is also known as the Wisdom Lights. All the Buddhas together with the assemblies of Three Vehicles praise His Name. That is why I am making obeisance to the Buddha.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Namo Amitabha Buddha in the west.

10

佛光能破無明闇，故佛又號智慧光。一切諸佛三乘眾，咸共歎譽故稽首。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

11.

The Buddha’s Lights shine pervasively at all times. That is why the Buddha is also known as the Uninterrupted Lights. On hearing the strength of the Lights our mind of recitation is uninterrupted. Everyone can attain a rebirth. That is why I am making obeisance to the Buddha.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Namo Amitabha Buddha in the west.

11

光明一切時普照，故佛又號不斷光。聞光力故心不斷，皆得往生故頂禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

12.

No one can understand the Lights except the Buddhas. That is why the Buddha is also known as the Inconceivable Lights. All the Buddhas in the ten directions praise the attainment of a Rebirth. They speak about His merits and virtues. That is why I am making obeisance to the Buddha.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Namo Amitabha Buddha in the west.

12

其光除佛莫能測，故佛又號難思光。十方諸佛歎往生，稱其功德故稽首。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

13.

The Spiritual Lights of no marks is ineffable. That is why the Buddha is also known as the Ineffable Lights. Because of the bright lights he has accomplished Buddhahood. That is why his illumination is the most magnificent. All the Buddhas are praising Him. That is why I am making obeisance to the Buddha.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Namo Amitabha Buddha in the west.

13

神光離相不可名，故佛又號無稱光。因光成佛光赫然，諸佛所歎故頂禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

14.

His bright illumination far-surpasses the sun and the moon. That is why the Buddha is also known as Far-surpassing Sun and Moon Lights. Even the praise of Sakyamuni Buddha is inexhaustible. That is why I am making obeisance to the Buddha of No Equality.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Namo Amitabha Buddha in the west.

14

光明照耀過日月，故佛號超日月光。釋迦佛歎尚不盡，故我稽首無等等。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

May the Buddha take pity on me, care and protect me so that the growth of the Dharma seeds is enhanced. In this life and in future life, may I often dwell in the embrace of the Buddha.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss.

Sincerely I take refuge in and make obeisance to Avalokiteshvara Bodhisattva in the Western World of Ultimate Bliss. Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss.

Sincerely I take refuge in and make obeisance to Mahasthamaprapta Bodhisattva in the Western World of Ultimate Bliss. Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss.

Sincerely I take refuge in and make obeisance to all the ocean-like assemblies of Bodhisattvas in the Western World of Ultimate Bliss. Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss.

Pervasively I transfer all the merits and virtues to the Teachers in the Sangha, parents and Good Knowing Advisers, living beings in the Dharma realm so that the three hindrances are severed.

Together may we be born in the Buddha Land of Amitabha Buddha. May we take refuge in Amitabha Buddha and seek repentance.

Sincerely, I take refuge in and make obeisance to Amitabha Buddha in the west.

哀愍覆護我，令法種增長。此世及後生，願佛常攝受。

願共諸眾生，往生安樂國。

南無至心歸命禮西方極樂世界觀世音菩薩。

願共諸眾生，往生安樂國。

南無至心歸命禮西方極樂世界大勢至菩薩。

願共諸眾生，往生安樂國。

南無至心歸命禮西方極樂世界諸菩薩清淨大海眾。

願共諸眾生，往生安樂國。

普為師僧、父母及善知識、法界眾生斷除三障，同得往生阿彌陀佛國，歸命懺悔。

南無至心歸命禮西方阿彌陀佛。

15

In the first assembly of Amitabha Buddha, the Sravaka and Bodhisattvas are immeasurable in number. Even with the spiritual power and expedients, it is still impossible to count them. That is why I am making obeisance to the Greatly expansive assemblies.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

15

阿彌陀佛初會眾，聲聞菩薩數無量，神通巧妙不能算，是故稽首廣大會。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。  

16.

The Bodhisattvas Mahasattvas in the Land of Serenity Bliss are immeasurable. All of them will attain Buddhahood in one more life time except for those who  have brought their Original Vows, the Great and Magnificent to cross over all living beings pervasively. These are the Bodhisattvas who have accrued merits and virtues equivalent to the Jewel Forests. Single-mindedly I put my palms together and make obeisance to them with my head and face at their feet.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

16

安樂無量摩訶薩，咸當一生補佛處；除其本願大弘誓，普欲度脫諸眾生。

斯等寶林功德聚，一心合掌頭面禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

17.

All the Sravaka in the Land of Serenity Bliss emit lights One Yojanas which resemble the meteor. The Wheel Lights of the Bodhisattvas are four thousand miles in diameter which resemble the full moon in autumn, with the purplish gold reflections. They have compiled all the Dharma Treasury for the sake of living beings. That is why I am making obeisance to the Ones with Oceanic Great mind.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

17

安樂國土諸聲聞，皆光一尋若流星。菩薩光輪四千里，若秋滿月映紫金。

集佛法藏為眾生，故我頂禮大心海。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

18.

Moreover, Avalokiteshvara and Mahasthamaprapta Bodhisattvas are the foremost among the Sagely assemblies. Their lights of kindness illumine the great thousand realms. They attend to the Buddha on his left and right and reveal the spiritual awesome deportments. They rescue all who have affinities with them, without taking a rest even for a while, just like the sea tides that come forth according to the times. In this way the Greatly Compassionate One, the One with the Arrival of Great Strength come forth. That is why I am making obeisance to them single-mindedly, with my head at their feet.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

18

又觀世音大勢至，於諸聖眾最第一，慈光照曜大千界，侍佛左右顯神儀。

度諸有緣不暫息，如大海潮不失時，如是大悲大勢至，一心稽首頭面禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

19.

Living beings who have attained a rebirth in the Land of Serenity Bliss are replete with the thirty–two marks. They are perfect in wisdom as they have entered the profound Dharma. Ultimately, they have penetrated the primal paths without hindrances. In accord with their potential which may either be sharp or blunt they accomplish the patience, two patience and immeasurable patience.  Knowing the past lives and the five spiritual penetrations they are always at ease. They will not fall into the mixed evil destinies until their arrival at Buddhahood. There are exceptions when they are born in other directions, in the world of five turbidities. They reveal in the same way as the Great Sakyamuni Buddha. Great benefits are accomplished when we are born in the Land of Serenity Bliss. That is why I am making obeisance to the Buddha at His feet.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

19

其有眾生生安樂，悉具三十有二相，智慧滿足入深法，究暢道要無障礙，

隨根利鈍成就忍，二忍乃至不可計，宿命五通常自在，至佛不更雜惡趣，

除生他方五濁世，示現同如大牟尼。生安樂國成大利，是故至心頭面禮。

願共諸眾生，往生安樂國。                                                                                                         

南無至心歸命禮西方阿彌陀佛。

20.          

The Bodhisattvas in the Land of Serenity Bliss travel to all the Lands in the ten directions in the time of taking one meal, relying on the spiritual power of the Buddha. They make offerings to all the Tathagata respectfully in the innumerable Buddha Worlds. Flowers, fragrant incense, music come forth in the arising of a thought. Jewel canopies, dhvaja and banners appear in accord with one’s desire. The offerings are preciously unique, far-surpassing the worlds and indescribable. The bodhisattvas spread the flowers and offer the supremely unique jewels to the Buddha.

20

安樂菩薩承佛神，於一食頃詣十方，不可算數佛世界，恭敬供養諸如來。

華香伎樂從念現，寶蓋幢幡隨意出，珍奇絕世無能名，散華供養殊異寶。

The offerings are transformed into the flowery canopies which shine brightly. The fragrance spread everywhere and can be smelled pervasively. The small canopies spread out to a distance of 400 miles while there are canopies which cover pervasively one Buddha realm. In accordance with sequence, they disappear in succession. All the Bodhisattvas are very happy and they play the heavenly music in space joyfully, singing verses of praise in harmony to acclaim the virtues and wisdom of the Buddha. After listening to the Dharma teachings and making offerings to the Buddha, they travel in space and arrive at their Land before the lunch hour. Their spiritual strength is most at ease and truly inconceivable. That is why I am making obeisance to the Unsurpassed Honoured One.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

化成華蓋光晃耀，香氣普熏莫不周，華蓋小者四百里，乃有遍覆一佛界。

隨其前後次化去，是諸菩薩僉欣悅，於虛空中奏天樂 ，雅讚德頌揚佛慧。

聽受經法供養已，未食之前騰虛還，神力自在不可測，故我頂禮無上尊。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

21.          

All the Bodhisattvas in the Buddha Land of Ultimate Bliss proclaim the Dharma in accord with their wisdom. Dwelling among the myriad manifestations, they do not differentiate the self, the belongings. They are as pure as the lotuses which are not defiled by dust. They travel here and there, walking or standing in a most serene manner just as though they are rowing a boat. They only aim to benefit others, bringing calm to all living beings, without thinking of their own comfort. Self and others resemble the empty space, so the two thoughts are severed. The torch of wisdom burns brightly, illumining the long nights. They are fully replete with the three clarity and the six penetrations. The function of their mind and eyes are in accord with the myriad practices of Bodhisattvas. Merits and virtues such like these are limitless and immeasurable. That is why I am making obeisance to them, with my head and face at their feet.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

21

安樂佛國諸菩薩，夫可宣說隨智慧，於己萬物亡我所，淨若蓮華不受塵，

往來進止若泛舟，利安為務捨適莫。彼己猶空斷二想，燃智慧炬照長夜，

三明六通皆已足，菩薩萬行貫心眼。如是功德無邊量，是故至心頭面禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

22.          

The assemblies of Sravaka and Bodhisattvas, the man and devas are replete with penetrative wisdom. They are without any differences in the bodily adornments. But these names are listed so as to accord with the way of other worlds. The countenance is most adorned with no comparison. The subtly intricate body is so wonderful that they are neither man nor devas. The body of infinity is empty with no specification. That is why I am making obeisance to the One with the Strength of Equality.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

22

安樂聲聞菩薩眾，人天智慧咸洞達，身相莊嚴無殊異，但順他方故列名。

顏容端正無可比，精微妙軀非人天，虛無之身無極體，是故頂禮平等力。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

23.

If we are born in the Land of Ultimate Bliss we will surely dwell in Right Concentration. There is no deviant concentration or uncertain concentration in that Land. All the Buddhas praise Amitabha Buddha.  That is why I am making obeisance to Amitabha Buddha.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

23

敢能得生安樂國，皆悉住於正定聚，邪定不定其國無，諸佛咸讚故頂禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

24.          

Those who on hearing Namo Amitabha Buddha’s Virtuous Name are replete with joy and faith, feeling so fortunate to hear the Buddha’s Name. Even if those who can bring forth one sincere thought and transfer the merits to seek a rebirth will surely attain a rebirth. Exceptions are those who have committed the five rebellious acts and slandered the Proper Dharma. That is why I am making obeisance to the Buddha as I have vowed to attain a rebirth.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

24

諸聞阿彌陀德號，信心歡喜慶所聞，乃暨一念至心者，迴向願生皆得往，

唯除五逆謗正法，故我頂禮願往生。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

25.          

The assemblies of Bodhisattvas, Sravaka of the Land of Serenity Bliss are incomparable by using the analogies of this world. Sakyamuni Buddha with his unobstructed great eloquence gives the various analogies to show a little of their supremacy. The most inferior beggar is incomparable to the King, the Emperor, while the Emperor is again incomparable to the Golden Wheel Turning King. In this way comparisons of their forms and countenance are made until the sixth Heaven, in sequence, in the same way as the first example. If we take the analogy of the Heavenly forms to describe the Bodhisattvas and Sravaka in that Land, it is incomparable by thousands of millions billion times. This is the accomplishment of strength in Dharmakara Bodhisattva’s Vows. As such I am making obeisance to the Strength of a Great Mind.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

25

安樂菩薩聲聞輩，於此世界無比方，釋迦無礙大辯才，設諸假令示少分。

最賤乞人並帝王，帝王復比金輪王，如是展轉至六天，次第相形皆如始。

以天色像喻於彼，千萬億倍非其類，皆是法藏願力為，稽首頂禮大心力。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

26.          

All the necessities of man and devas will come forth as they desire in the arising of a thought. All the utensils they use are transformed from one jewel, two jewels and immeasurable jewels in accord with their mind. All the halls, houses, food and drinks are transformed in this way too. That is why I am making obeisance to the Incomparable Buddha.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

26

天人一切有所須，無不稱欲應念至，一寶二寶無量寶，隨心化造受用具，

堂宇飲食悉如此，故我稽首無稱佛。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

27.          

All those who have attained a rebirth are replete fully with a pure and incomparable form body. Their spiritual power, merits and virtues, their palaces and adorned clothing and apparel resemble the sixth Heaven. Alms bowls and jewel bowls come forth naturally. Suddenly, they are fully filled up to the rim with delicacies of hundreds of tastes. By looking at the food, smelling the fragrance, they suddenly become so comfortable and happy, feeling full consciously. They are not attached to the pure tastes. After eating, the food and utensils will disappear. They will appear again when there is a desire to eat. Dwelling in peace and bliss, everyone enjoys the Bliss just next to the Bliss of Nirvana. That is why I am making obeisance sincerely to them.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

27

諸往生者悉具足，清淨色身無可比，神通功德及宮殿，服飾莊嚴如六天。

應器寶缽自然至，百味嘉餚倏已滿，見色聞香意為食，忽然飽足受適悅。

所味清淨無所著，事已化去須復現，晏安快樂次泥洹，是故至心頭面禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

28.          

The Bodhisattvas assemblies from the Buddha Lands in the ten directions together with the Bhikshus are born in the Land of Serenity Bliss. The number is immeasurable, innumerable. The attainment of a rebirth has happened in the past and it is the same in the present time and in future. They have already made offerings to immeasurable Buddhas and gathered in the firm and solid dharma hundreds of thousands in number. All the Great Beings will attain a rebirth. That is why I am making obeisance to Amitabha Buddha in the west.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

28

十方佛土菩薩眾，及諸比丘生安樂，無量無數不可計，已生今生當亦然，

皆曾供養無量佛，攝取百千堅固法。如是大士悉往生，是故頂禮阿彌陀。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

29.          

If on hearing the virtuous Name of Amitabha Buddha, one is joyful and praises the Buddha, takes refuge in the Buddha with admiration, or just the arising of one mindfulness, such a man will reap great benefits. Such a man is replete with the Jewels of merits and virtues. Even if the three thousand worlds are on fire, we should travel across the fire directly to listen to the Buddha’s Name. On hearing the Name Amitabha, we will no longer retreat from our practice. That is why I am making obeisance to the Buddha sincerely.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

29

若聞阿彌陀德號，歡喜讚仰心歸依，下至一念得大利，則為具足功德寶。

設滿大千世界火，亦應直過聞佛名，聞阿彌陀不復退，是故至心稽首禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

30.          

The spiritual strength of Amitabha Buddha is infinite which is praised by the immeasurable Buddhas in the ten directions. The Buddha Lands in the eastern direction are equivalent to the Ganges sands. Bodhisattva innumerable in number travel to pay respect to Amitabha Buddha. They also make offerings to the Buddha’s Great assemblies of Bodhisattvas, Sravaka in the Land of Serenity Bliss. They listen to the Dharma teachings on the Sutras, accept the teaching and proclaim the path to transform others. This also happens in the other nine directions. Sakyamuni Tathagata speaks the verses of praise in praise of Amitabha Buddha’s immeasurable merits and virtues. That is why I am making obeisance to the Buddha.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

30

神力無極阿彌陀，十方無量佛所歎。東方恆沙諸佛國，菩薩無數悉往覲，

亦復供養安樂國，菩薩聲聞諸大眾。聽受經法宣道化，自餘九方亦如是。

釋迦如來說偈頌，無量功德故頂禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

31.          

The immeasurable assemblies of Bodhisattvas who have come are piously respectful in planting the virtuous roots. Some play the music and sing in praise of the Buddha while others praise the Buddha’s wisdom which illumine the worldly realms. Some make the offerings of heavenly flowers and clothes while others bring forth the same vows on seeing the Pure Land. Sagely assemblies such like these all come forth and they receive the Prediction of Buddhahood from the Buddha, who bestows the Bodhi upon them in His Voice of Eight Brahman Sounds. The Vows and Conduct of all the Bodhisattvas are thus enhanced. That is why I am making obeisance to the Bhagavan.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

31

諸來無量菩薩眾，為植德本致虔恭，或奏音樂歌歎佛，或頌佛慧照世間，

或以天華衣供養，或睹淨土興等願。如是聖眾悉現前，蒙八梵聲授佛記，

一切菩薩增願行，故我頂禮婆伽婆。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

32.

When the World Honoured One, the Sagely Master is teaching the Dharma, the multitude come together like the gathering clouds and assemble in the Hall of Seven Jewels. On listening to the Buddha’s teaching, everyone is enlightened. Everyone attains the path and is filled with Bliss pervasively. At that time, from the four directions soft breeze starts to blow, touching the jewel trees and wonderful echoes are produced. With a clear voice which resembles the musical stringed instruments of silk and bamboo they sing in harmony. The sounds are incomparable, far- surpassing the sound of golden stone. Heavenly flowers fall down, chasing after the fragrant wind as offerings to the Buddha naturally, continually. The heavenly beings again bring along the incense of heavenly flowers, playing hundreds of thousand kinds of music and songs as a respect to the Buddha. In this way the merits and virtues of the Triple Gems are accrued. That is why I use my mind to think about this while making obeisance to the Teaching Hall.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

32

聖主世尊說法時，大眾雲集七寶堂，聽佛開示咸悟入，歡喜充遍皆得道。

於時四面起清風，擊動寶樹出妙響，和韻清徹遏絲竹，踰於金石無倫比。

天華繽紛逐香風，自然供養常不息，諸天復持天華香，百千伎樂用致敬。

如是功德三寶聚，故我運想禮講堂。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

33.          

 The wonderful Land is expansive and far-surpassing numbers and limits. It is naturally transformed from the seven Jewels. It comes forth from the strength of the Adorned Original Vows of the Buddha. That is why I am making obeisance to the Pure One of Great Mind who gathers in all living beings.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

33

妙土廣大超數限，自然七寶所合成。佛本願力莊嚴起，稽首清淨大攝受。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

34.          

The World is shiny and supremely wonderful. It is a happy and comfortable Land of calmness, without the four seasons. The Buddha has fully accomplished the strength of self-benefits and benefitting others. That is why I am taking refuge in the One of adorned expedients. The jewel ground is clear and pure, as even as the palms. There are no obstacles such as the mountains, rivers or valleys. But if we want to see them, we can see, relying on the Buddha’s spiritual strength. I am making obeisance to the Inconceivable Honoured One.  

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

34

世界光曜妙殊絕，適悅宴安無四時，自利利他力圓滿，歸命方便巧莊嚴。

寶地澄淨平如掌，無有山川陵谷阻，若佛神力須則見，稽首不可思議尊。

  願共諸眾生，往生安樂國。

南無至心歸命 禮西方阿彌陀佛。

35.          

The height of the Way Place Tree is four million miles. The circumference is fifty yojanas. The spread of the branches and leaves extends to a distance of two hundred thousand miles. The tree is naturally composed of the myriad jewels. It is adorned with the Moonlight Mani, the Jewel of Sea Wheel, the King of all Gems as adornment. The tree is surrounded by the jewel decors of jades and pearls, hanging all around the trees which transform themselves into hundreds of thousands million types of colours. The shine of the bright illuminations far-surpasses a thousand suns. The limitless jewel nets cover from above. All kinds of adorned manifestation appear it. That is why I am making obeisance to the Way Place Tree.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss.  Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

35

道樹高四百萬里，周圍由旬有五十，枝葉布里二十萬，自然眾寶所合成。

月光摩尼海輪寶，眾寶之王而莊嚴，周匝垂間寶瓔珞，百千萬種色變異。

光焰照曜超千日，無極寶網覆其上，一切莊嚴隨應現，稽首頂禮道場樹。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

36

The soft breeze blows on the trees and the Dharma sounds are proclaimed. Pervasively it travels to all the Buddha Lands in the ten directions. Those who have heard the sound will attain the profound Dharma Patience. They will have no more sufferings until their accomplishment of Buddhahood. The Buddha is replete with the spiritual strength which is expansive and immeasurable. That is why I am making obeisance to the Way Place Tree.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

36

微風吹樹出法音，普流十方諸佛剎。聞斯音得深法忍，至成佛道不遭苦。

神力廣大不可量，稽首頂禮道場樹。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

37

When the six roots encounter the fragrance of the tree, the colours of the tree, the sound of the tree, the touch of the tree, the tastes of the tree and the Dharma of the tree, they will attain the Dharma Patience. That is why I am making obeisance to the Way Place Tree.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

37

樹香樹色樹音聲，樹觸樹味及樹法，六情遇者得法忍，故我頂禮道場樹。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

38

When the six roots encounter the Way Place tree, they will be pure and clear until the attainment of Buddhahood. In accord with the strength of our root nature which may either be shallow or profound we will certify to the patience of sounds and echoes, the patience of gentleness and the Patience of No-birth in accord with our ability. The reasons for the awesome virtues of this tree come from the Five Strengths of the Tathagata, the Spiritual Strengths of the Original Vows and the fulfilment of Vows which is genuine, solid, firm and ultimate. The Buddha’s Kindness, Compassion and Expedients are ineffable. That is why I am taking refuge and bow in obeisance to the immeasurable Genuineness.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

38

蒙道場樹對六根，乃至成佛根清徹。音響柔順無生忍，隨力淺深咸得證。

此樹威德所由來，皆是如來五種力。神力本願及滿足，明了堅固究竟願。

慈悲方便不可稱，歸命稽首真無量。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

39

From the worldly emperors until the sixth Heaven, the wonder of music is enhanced by eight times. The wonder of music is increased and enhanced in succession, surpassing the former by billions of million times. The beautiful sounds of the Jewel Trees are enhanced in the same way. Moreover, there are the natural wonderful musical performances which pronounce the Dharma sound in a pure and harmonious way, pleasing the mind and spirits. The sound of music is so touching, beautiful, penetratingly clear, far surpassing the ten directions.  That is why I am making obeisance to the Bliss of Purity.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

39

從世帝王至六天，音樂轉妙有八重，展轉勝前億萬倍，寶樹音麗倍亦然。

復有自然妙伎樂，法音清和悅心神，哀婉雅亮超十方，故我稽首清淨樂。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

40

The Trees of seven jewel are grown pervasively in the World of Ultimate Bliss, with their clear and bright lights shining on one another. The flowers and fruits, the branches and leaves are grown alternately. That is why I am making obeisance to the Original Vows which are replete with full merits and virtues.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss.  Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

40

七寶樹林周世界，光耀鮮明相映發。華果枝葉更互為，稽首本願功德聚。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

41

The soft breeze blows by constantly on the Jewel trees, producing the harmonious music, with the accomplishment of five pentatonic scales. It is subtly wonderful, beautiful and natural. That is why I am making obeisance to the Pure Permeating One. 

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

41

清風時時吹寶樹，出五音聲宮商和。微妙雅曲自然成，故我頂禮清淨薰。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

42

The earth is greatly expansive and limitless. The myriad jewel nets pervasively cover from above, with silky golden thread, uniquely rare pearls and ineffable gems as decoration. The decorations expand to the four directions pervasively, with hanging jewel bells. The soft breeze blows by the nets and wonderful dharma are sung forth. The surrounding is permeated with gentle virtuous fragrance.  On smelling the scents, all the habits and afflictions of worldly dusts are put to rest. The breeze blows by and touches our body and we become very happy, in the same bliss when a bhikshu enters the meditation of still extinction. The breeze blows by the flowers and they fall down, fully fill up the Buddha Land, in accord with the colours and sequence, without confusion. The flowers are soft with rich fragrance. Stepping on the flowers, they will go down to a depth of four fingers. When we raise the foot, the flowers will resume its original shape. After the flowers are fully utilized, the ground opens up and the flowers disappear without a trace. In this way the flowers will appear and disappear six times in a day. That is why I am making obeisance to the inconceivable rewards.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

42

其土廣大無崖際，眾寶羅網遍覆上，金縷珠璣奇異珍，不可名寶為校飾。

周匝四面垂寶鈴，調風吹動出妙法。和雅德香常流布，聞者塵勞習不起。

此風觸身受快 樂，如比丘得滅盡定。風吹散華滿佛土，隨色次第不雜亂，

華質柔軟烈芬芳，足履其上下四指，隨舉足時還如故，用訖地開沒無遺，

隨其時節華六返，不可議報故頂禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

43

The World is fully filled up with lotuses of myriad gems. Every lotus consists of hundreds of thousand sepals. The flowers are brightly illuminated with immeasurable colours such as vermillion red, purple, pink and green, interlacing with five colours. The shiny bright illumination resembles the sunlight. That is why I am making obeisance to the adorned ones.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

43

眾寶蓮華盈世界，一一華百千億葉；其華光明色無量，朱紫紅綠間五色，

煒燁煥爛曜日光，是故一心稽首禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

44

Every flower emits lights which is equivalent to thirty-six hundred thousand billion. From every light there is a Buddha. The number of Buddha is equivalent to the lights emitted. The countenance and body of the Buddha resembles the golden mountain. Every light again emits hundreds of thousand lights, teaching the wonderful Dharma to all living being in the ten directions pervasively so that they will dwell on the Buddha Path. Spiritual strength such like these is limitless, immeasurable. This is why I am taking refuge in Amitabha Buddha.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss.  Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

44

一一華中所出光，三十六百有千億；一一光中有佛身，多少亦如所出光；

佛身相好如金山，一一又放百千光。普為十方說妙法，各安眾生於佛道。

如是神力無邊量，故我歸命阿彌陀。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

45

The bungalows, the pavilions and halls are not man-made. They are transformed from the seven gems with adorned carving and decorations. The curtains are interlaced with moonlights pearls. There are bathing ponds which suit the size of the bungalows. The pond is filled with the pure water of eight merits and virtues which looks and tastes like the fragrant sweet dews. The golden pond is adorned with silver sands and the ponds of seven gems are adorned with jewel sands in the same way. Fragrant trees are grown pervasively on the shore of the pond, with their branches hanging down. The trees emit the rich fragrance of sandal wood continually. They are decorated with the bright and shiny heavenly flowers. The surface of the water is shiny with twinkling lights that resemble the scenery of clouds. The dependent rewards with no leakage are indeed inconceivable. That is why I am making obeisance to the Store of merits and virtues.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

45

樓閣殿堂非工造，七寶雕綺化所成。明月珠璫交露幔，各有浴池形相稱。

八功德水滿池中，色味香潔如甘露。黃金池者白銀沙，七寶池沙互如此。

池岸香樹垂布上，栴檀芬馥常流馨。天華璀璨為映飾，水上熠燿若景雲。

無漏依果難思議，是故稽首功德藏。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

46

The Bodhisattvas and Sravakas enter the jewel ponds. The depths of the water will be high or low as they desire. If they wish for the water to shower down over their body, it will shower down from above naturally. If they desire the water to repeat the showering, it will shower them again. The temperature is adjusted in accord with their desire to be cold or warm. By bathing in the pond our spirits are open up, our body is blissful and the defilement in the mind are cleared. The water is clear and bright, clean and pure just as though it is formless. The jewel sands shine up clearly and the ponds look as though it is quite shallow. The flow of the water is gentle and it can turn back to rain down on each other. It is so elegant and contented that it resembles the human god. The subtle ripples are immeasurable, producing the wonderful echoes. In accord with one’s wish we will hear the Dharma words. Or we can hear the wonderful chapter on the Triple Gem. Or we can hear the teaching on stillness of silence, emptiness and no-self. Or we can hear the immeasurable Paramitas, the Ten Strengths, the Unshared Dharma of the penetrative wisdom. Or we can listen to the teaching on noumena, the Patience of No-birth. We can even hear the Dharma of Anointing the Crown with the sweet dews. Everyone is very happy as the teachings are taught in accord with their root nature and desire, in accord with the Genuine meanings and marks of the Triple Gems. The paths which are practised by the Bodhisattvas, the Sravaka can be heard fully over there. The sufferings and disasters in the three evil paths are closed forever. Only the natural and happy sound can be heard! That is why His Land is known as the Serenity Bliss. I am making obeisance to the Honoured One of Infinity.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

46

菩薩聲聞入寶池，隨意淺深如所欲。若須灌身自然注，欲令旋復水尋還。

調和冷暖無不稱，神開體悅蕩心垢。清明澄潔若無形，寶沙映徹如不深。

澹淡迴轉相注灌，婥約容豫和人神。微波無量出妙響，隨其所應聞法語。

或聞三寶之妙章，或聞寂靜空無我，或聞無量波羅蜜，力不共法諸通慧，

或聞無作無生忍，乃至甘露灌頂法。隨根性欲皆歡喜，順三寶相真實義。

菩薩聲聞所行道，於是一切悉具聞。三塗苦難名永閉，但有自然快樂音。

是故其國號安樂，頭面頂禮無極尊。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

47

Our original Teacher Nagarjuna Bodhisattva Mahasattva was born into the world and started to instil vibrance to clarify the outlines of the Dharma. The evil doors are closed down with the opening of the Proper Path. He is the eyes of the Saha world as he abides by the words of the Honoured Ones. He has certified to the Ground of Bliss on his return to Amitabha Buddha’s Land of Serenity Bliss.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss.  Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

47

本師龍樹摩訶薩，誕形像始理頹綱。關閉邪扇開正轍，是閻浮提一切眼。

伏承尊語歡喜地，歸阿彌陀生安樂。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

48

For instance, when the dragon starts to move, the clouds will follow it. Hundreds of flowers start to bloom in the Saha world. I take refuge in the Honoured One Nagarjuna, the Kind and Compassionate One. Sincerely I take refuge in him and bow down with my head and face at his feet.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

48

譬如龍動雲必隨，閻浮提放百卉舒。南無慈悲龍樹尊，至心歸命頭面禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

49

From the time of no beginning, I have been dwelling in the triple realm as I was born repeatedly on the false wheel of transmigration. The Karma that I have committed in a thought at one instant is enough to tie me to the six paths, to be born repeatedly in the three evil paths. I only wish for the Lights of Kindness to protect and take care of me so that I will not lose the Bodhi Mind. May the merits and virtues of my praise of the Buddha’s wisdom be heard by all who have affinities in the ten directions. Pervasively, may those who desire to attain a rebirth in the Land of Serenity Bliss be born as they have wished for, without obstacles. May all the merits and virtues, either big or small be transferred to all living beings, to attain a rebirth together. I take refuge in the Inconceivable Lights. Single-mindedly I take refuge in him and bow down in obeisance.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

49

我從無始循三界，為虛妄輪所迴轉。一念一時所造業，足繫六道滯三塗。

唯願慈光護念我，令我不失菩提心。我讚佛慧功德音，願聞十方諸有緣。

欲得往生安樂者，普皆如意無障礙。所有功德若大少，迴施一切共往生。

南無不可思議光，一心歸命稽首禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

50

The Immeasurable Wisdom in the three periods of time in the ten directions is the Vehicle of One Thus which is known as the Proper Enlightenment. Dwelling on the Path of Equality the two wisdom are perfected. There is only the difference in number in accord with affinities of transformation. When I take refuge in Amita’s Pure Land, it is the same as taking refuge in all the Buddha Lands. Single-mindedly, I praise one Buddha and may this be shared with all the unobstructed men in the ten directions pervasively. In this way, everyone should bow down in obeisance sincerely to the immeasurable Buddhas in the ten directions.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss. Sincerely I take refuge in and make obeisance to Amitabha Buddha in the west.

50

十方三世無量慧，同乘一如號正覺。二智圓滿道平等，攝化隨緣故若干。

我歸阿彌陀淨土，即是歸命諸佛國。我以一心讚一佛，願遍十方無礙人。

如是十方無量佛，咸各至心頭面禮。

願共諸眾生，往生安樂國。

南無至心歸命禮西方阿彌陀佛。

May the Buddha take pity on me, care for me so that the seeds of Dharma will grow up. May the Buddha gather me in, in this life and in future.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss.

Sincerely I take refuge and make obeisance to Avalokiteshvara Bodhisattva in the Western World of Ultimate Bliss.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss.

Sincerely I take refuge and make obeisance to Mahasthamaprapta Bodhisattva in the Western World of Ultimate Bliss.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss.

Sincerely I take refuge and make obeisance to Pure ocean-like assemblies of Bodhisattvas in the Western World of Ultimate Bliss.

Together with all living beings, may we attain a rebirth in the Land of Serenity Bliss.

Pervasively I transfer all the merits and virtues to the Teachers in the Sangha, parents and Good Knowing Advisers, living beings in the Dharma realm so that the three hindrances are severed. Together may we be born in the Buddha Land of Amitabha Buddha. May we take refuge in Amitabha Buddha and seek repentance.

哀愍覆護我，令法種增長。此世及後生，願佛常攝受。

願共諸眾生，往生安樂國。

南無至心歸命禮西方極樂世界觀世音菩薩。

願共諸眾生，往生安樂國。

南無至心歸命禮西方極樂世界大勢至菩薩。

願共諸眾生，往生安樂國。

南無至心歸命禮西方極樂世界諸菩薩清淨大海眾。

願共諸眾生，往生安樂國。

普為師僧、父母及善知識、法界眾生斷除三障，同得往生阿彌陀佛國，歸命懺悔。

Verses in Praise of Amitabha Buddha

195 verses,51 bows

讚阿彌陀佛偈

讚一百九十五  禮五十一拜