‘When I give up the attachment to the mundane world, I enter another world effortlessly. It is unnecessary to pray, to recite a sutra or to give a dharma talk. It is unnecessary to seek forgiveness, repentance or other methods.’
‘Death gives me the feeling that I do not need to do anything. It is just as though I am telling someone I am coming to the end. I cannot do anything anymore. I give up. Whatever you want to do I will just accept.’ I feel that this passage is very near in meaning to the Pure Land’s view. It means when we die, we have just to let go as nothing can be done anymore. Most people die in torment as there are many attachments in this world. They are worried about their children, money and work. Some people find it difficult to die. So, from here we must learn to let go when it is our turn to leave the world. Moreover, we have the promise from Amitabha Buddha who will come to receive us in accord with the strength of his vows. It is much easier for us.
This lady just let go and she entered another world. Her state should be quite high too. I will explain below. I feel that she had arrived at the border of the Pure Land. Her state of an awakened mind showed that she was not in the heaven. She seemed to be enlightened to the Buddha nature and non -existence of a self. She experienced the light of enlightenment and returned to life, to lead a life of love. So, in our practice we are told to let go of all attachment and to wish for a rebirth in the Pure Land relying on Amitabha’s strength of vows. So, from here we can see it is very easy to be born in the World of Ultimate Bliss.
She said it is unnecessary to recite a sutra, a dharma or seeking for forgiveness. She enters the other world naturally when she simply gives up herself. I remember once I went with my Master to console a dying man. I was very touched by my Master’s words. He said kindly to the man who is on the verge of death, ‘So and so, now we will recite Namo Amitabha Buddha. If you can recite, then recite together. If you can’t, just lay down and relax. It is ok if you just listen to our recitation.’ Are not these words very comforting? The dying man will feel very safe and relax. But if you were to say, ‘So and so, this is the last chance. Bring out all your strength to face death. If you can recite then recite together. If you cannot recite, you must try also!’ On listening to this threat, the sick man is stressed out. He will die instantly as he has no strength to join in recitation.
The Master who with his great love understands the rescue of Amitabha Buddha is a natural process that he is able to say in such a comforting way. No condition is needed. There is no threat nor fright in his words. A man who threatens people is not calm as he must be frightened too in his mind. That is why what he says will frighten people, giving stress to others. If we are loving in our mind, our words will only bring love, peace and calm to others. People will feel our love for them.
So, this lady says it is unnecessary to read or recite any prayer or seeking forgiveness. This is because the wavelength of her mind is on a par with the great love of the universe. She naturally enters it.
Namo Amitabha Buddha is a dharma that requires no seeking or pleading. It is a dharma of rescue without condition. When we recite Namo Amitabha Buddha, the wavelength of our mind is the same as Amitabha Buddha. So, we will attain a rebirth naturally. Many of us who do not understand the kindness of Amitabha Buddha will seek a rebirth by pleading to the Buddha every day. His mind is unsettled and frightened that he might be left out. This is because he does not understand when he recites the Buddha’s name, the wavelength of his mind is in the same frequency with Amitabha Buddha’s mind and vows.
Air, sunlight and water and many other elements are free for all living beings as they are the unconditional love of the universe. The unconditional rescue of Namo Amitabha Buddha is his unconditional love for all living beings as he sees them as himself, with no differentiation. Most grateful to Namo Amitabha Buddha
Part 2 The Unconditional rescue of Amitabha Buddha
3
The teaching on the attainment of a rebirth in the lowest position of the inferior grade is very important as it is the main factor in our individual attainment of a rebirth, the accomplishment of Buddhahood by Amitabha Buddha and the establishment of the Pure Land Sect.
This Sutra passage has a great influence over our individual attainment of a rebirth, and also the attainment of Buddhahood by Amitabha Buddha. Here are the three descriptions to put forward the idea.
Firstly, it is the touchstone on the rescue of Amitabha Buddha
Secondly, it is the spiritual needle which stabilizes the oceans, ascertaining the attainment of a rebirth for all living beings.
Thirdly, it is the fundamental cornerstone in the establishment of the principles of the Pure Land Sect
If the Pure Land Sect is a big building, a hall, the Sutra passage on the lowest position in the inferior grade is the fundamental cornerstone as it is the most important teaching.
Firstly, why do I say it is the touchstone for the accomplishment of Buddhahood by Amitabha Buddha? Amitabha Buddha has accomplished Buddhahood to rescue living beings in the ten directions. Then, how do we measure his power in rescuing living beings? What is the limitation? What is the scope of rescue? We can measure from the attainment of rebirth in the lowest position of the inferior grade. There is no other way to measure this. From the teaching on the lowest position in the inferior grade, we can see the love of Amitabha Buddha is limitless, inexhaustible. The power of his Vows is limitless. So, it is the touchstone to witness the accomplishment of Buddhahood by Amitabha Buddha.
Secondly, why do I say the attainment of rebirth of living beings is the spiritual needle to stabilize the oceanic force? Do you know what is the spiritual needle which is able to stabilize the oceans?
When I was small, I have read the story on Sun Wu Kong who had created a havoc in the heavenly palace. How did he turn the heavenly palace upside down? When he arrived at the dwelling of the King of Sea Dragon, he asked for a precious treasure. The King of Sea Dragons said, ‘You can take anything you like.’ He looked around and saw a great golden rod which emitted the golden shine. He said, ‘The King of Dragons, I want to take this rod. Others I do not want.’ ‘Oh, no, you cannot take this. This is the spiritual needle which could stabilize the oceans!’
What does this mean? When this needle is placed in the great ocean, the ocean will be calm, without the gigantic waves. The seas are calm with gentle breeze. There is no disaster. But as Sun Wu Kong has seen it, he will take it even if you try to stop him. This naughty monkey transformed it into a small needle, tucked it into his ear and left. From then onwards, the oceans are no longer calm.
Here the great ocean refers to the karmic seas of births and deaths for every one of us. Do we have the karmic seas of births and deaths? How about the waves in this karmic sea of births and deaths? How great is the waves? The waves are very big. As it is described, ‘Throughout the long kalpas, we are sunken in the oceans constantly, transmigrating continually.’ We are buried in the karmic seas of births and deaths. But if we place the Sutra Passage on the lowest position of the inferior grade in the karmic seas of births and deaths, the oceans will calm down. This is known as the ‘spiritual needle which could stabilize the oceans.’ Without this Sutra passage, our mind will be uneasy as we are unsure whether we can or cannot attain a rebirth. We are unsure. But if we can understand this passage, our mind will naturally calm down. The seas of afflictions of births and deaths, the seas of karmic hindrances of births and deaths are calm down. So, is this Sutra passage very important? Yes, it is very important.
Thirdly, why do I say it is the fundamental cornerstone in the establishment of the Pure Land Sect? Of course, the Pure Land Sect is established based on the eighteenth Vow. But, how deep should the core foundation of the 18th Vow be hit into the earth for the establishment?
For example, if we want to build a high-rise building, three metres of the core foundation is considered too shallow. Even six metres are also not deep enough. It is also not enough if it goes down nine metres. We would hit down until the bottom. For the two -storey building, we dig down to the sand and earth layer until we reach the hard soil layer. If we want to build high rising tower, it is not enough if the foundation only reaches the hard soil layer. It needs to hit further down. It is still not deep enough if you reach the sandy rock layer. You should hit down further until you reach the rock layer. The foundation will be stable then. Reinforced concrete should hit down from here and the tower will be stable.
If you want the house to withstand the magnitude 8 earthquake or magnitude 9 earthquake, you should build the foundation at the rock layer. If the foundation is at the sandy earth layer, hard earth layer or sandy rock layer. Will the building be stable? No, it will not be.
If the high rising tower of the Principles of the Pure Land Sect is based on the superficial attainment of the top position in the Superior grade, there is no way to establish the Pure Land Sect.
If we take the thirteen Samadhi Contemplation as the foundation, we cannot establish the Pure Land Sect as it is on top of the surface.
If we take the Arahant as the foundation, there will be no Pure Land Sect. They are Arahants who are liberated from births and deaths.
So, to build up the Pure Land Sect, how deep should the foundation be built? It should hit to the stage with people who have committed the five rebellious acts, who have slandered the Dharma. If the Buddha is able to rescue those who have committed the five rebellious acts, who have slandered the Dharma, the foundation of the Pure Land Sect is very solid and stable. It means that all men can be saved.
So, this Sutra passage is the cornerstone in the establishment of the Pure Land Sect as a whole. This is the rock layer.
If the foundation is not at this layer, it means that you do not understand Pure Land Sect. If you learn the Dharma, learn the three Pure Land Sutras, but you do not thoroughly recognize the teaching on the lowest position in the inferior grade, that you cannot see its importance, you simply do not know what the Pure Land Sect is.
It is like building a house. You build it on the soft soil. With a slight vibration, the whole house will topple down. Many people study the Sutra, they only look at the top position of the Superior Grade, searching for a few sentences to see if they are qualified to be there. This type of learning is totally out.
So, if you cannot understand the lowest position of the inferior grade, your faith cannot be established.
If you set your position at the lowest position of the inferior grade, then it is confirmed as this is the spiritual needle that stabilizes the ocean. Once it is fixed, it is immovable. There will be no retreat as your spiritual needle could stabilize the ocean.
You should hold on to this spiritual needle tightly. You should understand this.
Of course, we are not Sun Wu Kong, not Amitabha Buddha, nor the Sea Dragon King.
It is unnecessary to fight for it as Amitabha Buddha has distributed to every one of us the six syllables Name. This six syllables Name is based on the lowest position of the inferior grade. So, this Sutra passage is especially important.
Once, a man asked, ‘Great Master Shandao has written the book to establish the Pure Land Sect. Why did he explain the Contemplation Sutra? Why did not he explain the Sutra of Immeasurable Lifespan? There are forty-eight Vows in the Sutra of Immeasurable Lifespan. This should be the root core of the Pure Land Sect. Of course, the former people have also given all kinds of answers. Just now when I was reading the lowest position of the Inferior grade, that reminds me there is the lowest position of the Inferior grade in the Contemplation Sutra.
(to be continued)
Dharma Master Shi Jing Zong’s teaching on the Unconditional Rescue of Amitabha Buddha
The unconditional rescue is also taught by the Buddha. On hearing this title, some people would comment: Why are you talking about the unconditional rescue?
You are right. This is taught by the Buddha. Using the modern language, it is known as the unconditional rescue. Using the standard words of the Buddha it is known as ‘Great Kindness with no condition and Great Compassion of a shared body.’
‘without conditions’ means unconditional.’ ‘Conditional’ means ‘whether we have the affinities or not. If we have affinities, I will come to rescue you.’ ‘The Great Kindness without conditions is the unconditional kindness and compassion.
Why are we talking about ‘Great Kindness with no condition and Great Compassion of a shared body’?
‘a shared body’ means you are me and I am you. Of course, we mundane men cannot achieve this. But the Buddha is able to do this. Why does the Buddha behave in this way? This is because he has ultimately certified to the Buddha Nature which is the innate mind of all living beings. Dwelling in the Buddha Nature, there is no differentiation in you and I.
The sufferings in living beings are the sufferings of the Buddha. When living beings are happy, the Buddha is happy. When living beings are afflicted, the Buddha is afflicted too. If living beings were to fall into the hell, the Buddha would feel very sorry for them. That is why this is known as ‘the Great Compassion comes forth as we are identical in body.’ All living beings are not separated from the Buddha as they shared the same body. There is no differentiation of being close or alienated, no differences in enmity or amity as they shared the same body. This is Great Compassion. In the Great Compassion of the shared body, we are saving ourselves. What kind of conditions will there be? There is simply no condition.
In the Contemplation Sutra, it is thus stated, ‘The Buddha’s Mind is the Great Kindness, Great Compassion. With the unconditional Kindness, he gathers in all living beings.’ We should understand the Buddha’s teaching properly and reveal the essence of the teaching properly. I hope those who listen to the Dharma understand the teaching properly and do not misinterpret it. If we are able to conduct ourselves in this way, there will be no obstructions.
We should genuinely have faith in the Buddha’s wisdom. As the Buddha has spoken about the Great Kindness with no condition, the Great Compassion of a shared body’ it means ‘the enemy and loved ones are equal.’
Even if he were to destroy the Buddha Dharma, or the man who has committed the five rebellious acts, who slander the Buddha Dharma, the kindness of the Buddha for him will still be the same.
Even if he has faith in the Buddha Dharma, that he is a pious and sincere Buddha disciple, the kindness of the Buddha will be the same for him. In the mind of the Buddha, everyone is equal.
This is a state which is too difficult for the living beings to understand. But we should genuinely have faith in the Unsurpassed Wisdom of all the Buddha.
As this is spoken by the Buddha, surely, there is a very deep and profound kindness and compassion in the Buddha, the existence of penetrative wisdom. So, we as the mundane men should not judge with our mundane emotions. This is an explanation of the title.
The Unconditional Rescue of Amitabha Buddha by Dharma Master Shi Jing Zong
Let’s take the example of a gold smith who is able to mould the gold into all kinds of shapes, a god, a man, a hell being, an animal, insects and others. But they are still made of gold. The gold smith is our mind, the gold is the Buddha Nature. That is why when we recite Namo Amitabha Buddha, we are mould into Buddhas, relying on the Buddha’s Power. Most grateful to Namo Amitabha Buddha
Speaking boldly on the Unconditional Rescue无条件的救度大胆说
Some people harbour doubts about this title. They commented, ‘Oh? Why did you publish such a book? Why is it known as the unconditional rescue?’ May be this title is a great hit back on them. It should be milder as people may misunderstand it. Since it is an unconditional rescue, should we go ahead with the practice of wholesome deeds, to accrue merits and virtues? Do we still need to do the good deeds? Some people are worried about the misinterpretation of this title which might lead to deviant concept. As such they dare not talk about the ‘unconditional rescue.’
In fact, it is unnecessary to worry about it. Why do I say so?
Firstly, when we talk like this, we do not aim at encouraging people to commit evils. In fact, we want to reveal the kindness and compassion of Amitabha Buddha. So, we should understand the teaching properly. For example, what is the aim for us to build a bridge? It is used for transportation. I have heard about in Nanking, the great bridge of Changjiang, every year there are people who commit suicide by jumping down from the bridge. Of course, the aim for building the bridge is not for them to jump down into the river to commit suicide. So, you say, ‘Don’t build the bridge. What to do if people were to jump down?’ That is his problem. This is not the mindset of the builder. This is not his intention. So, we cannot simply stop building bridges just in case some people might jump down.
Secondly, there are people who harbour the deviant views. But the proportion is very small. Maybe one or two out of hundreds of millions people. Just because of this one or two people, we teach this Dharma Door of great benefits in an ambiguous and blurr manner. This is not beneficial. We cannot deny words may sometimes be beneficial and sometimes unbeneficial. When we talk about ‘the unconditional rescue’, people misinterpret it will not be benefitted. But, on the whole, most people can be benefitted as they harbour proper thoughts and interpretation. So, we will teach this way.
Thirdly, are there people who think this negative way, we are only guessing. We are unsure. But there is one surety, that if we truly explain and present the Unconditional rescue of the Buddha in the best way, we are sure many people will be benefitted. They will be able to survive in a desperate situation. They will surely obtain the benefits of the Dharma. So, we choose to take this surety in the choice of certainty or uncertainty.
Fourthly, if a man harbour such deviant views, you cannot stop him from committing foulness. As it is said, ‘When the snake drinks the water, it is transformed into poisons. When the cows drink the water, it becomes the milk.’ We cannot stop him from this deviant views. This is his personal problem. For instance, if a man has the tendency to commit suicide, though you do not build the bridge, he will still jump down from the flats. If the flats are not built, he will still hit himself at the ground. Do not tell me we have to destroy the great earth? He still can use the rope. Do you mean we should not make ropes? As he has the tendency to commit suicide, no matter what you do, you cannot stop him. Of course if there is such a man , what should we do? We should still try to stop him, giving him special guidance. ‘You must not harbour such deviant views. Even though Amitabha Buddha saves us without any conditions, we must still abide by the rules of mankind. Once you are touched by the kindness and compassion of the Buddha, you will surely bring forth the mind to repay the kindness of the Buddha, naturally.’ This is my brief explanation on the title.
The Unconditional Rescue of Amitabha Buddha by Dharma Master Shi Jing Zong
A comment by oridharma: Are you a snake or a cow? Some recite Namo Amitabha Buddha and attain a rebirth, to accomplish Buddhahood. These are the cows which drink the water to produce the milk. Some recite Namo Amitabha Buddha and become crazy, some even commit suicide! These are the poisonous snakes. So, we must be alert. We recite Namo Amitabha Buddha only to seek to leave the triple realm, to be born in the Pure Land of Ultimate Bliss. Please do not go astray. Most grateful to Namo Amitabha Buddha
Part 2 The Unconditional rescue of Amitabha Buddha
3
The teaching on the attainment of a rebirth in the lowest position of the inferior grade is very important as it is the main factor in our individual attainment of a rebirth, the accomplishment of Buddhahood by Amitabha Buddha and the establishment of the Pure Land Sect.
This Sutra passage has a great influence over our individual attainment of a rebirth, and also the attainment of Buddhahood by Amitabha Buddha. Here are the three descriptions to put forward the idea.
Firstly, it is the touchstone on the rescue of Amitabha Buddha
Secondly, it is the spiritual needle which stabilizes the oceans, ascertaining the attainment of a rebirth for all living beings.
Thirdly, it is the fundamental cornerstone in the establishment of the principles of the Pure Land Sect
If the Pure Land Sect is a big building, a hall, the Sutra passage on the lowest position in the inferior grade is the fundamental cornerstone as it is the most important teaching.
Firstly, why do I say it is the touchstone for the accomplishment of Buddhahood by Amitabha Buddha? Amitabha Buddha has accomplished Buddhahood to rescue living beings in the ten directions. Then, how do we measure his power in rescuing living beings? What is the limitation? What is the scope of rescue? We can measure from the attainment of rebirth in the lowest position of the inferior grade. There is no other way to measure this. From the teaching on the lowest position in the inferior grade, we can see the love of Amitabha Buddha is limitless, inexhaustible. The power of his Vows is limitless. So, it is the touchstone to witness the accomplishment of Buddhahood by Amitabha Buddha.
Secondly, why do I say the attainment of rebirth of living beings is the spiritual needle to stabilize the oceanic force? Do you know what is the spiritual needle which is able to stabilize the oceans?
When I was small, I have read the story on Sun Wu Kong who had created a havoc in the heavenly palace. How did he turn the heavenly palace upside down? When he arrived at the dwelling of the King of Sea Dragon, he asked for a precious treasure. The King of Sea Dragons said, ‘You can take anything you like.’ He looked around and saw a great golden rod which emitted the golden shine. He said, ‘The King of Dragons, I want to take this rod. Others I do not want.’ ‘Oh, no, you cannot take this. This is the spiritual needle which could stabilize the oceans!’
What does this mean? When this needle is placed in the great ocean, the ocean will be calm, without the gigantic waves. The seas are calm with gentle breeze. There is no disaster. But as Sun Wu Kong has seen it, he will take it even if you try to stop him. This naughty monkey transformed it into a small needle, tucked it into his ear and left. From then onwards, the oceans are no longer calm.
Here the great ocean refers to the karmic seas of births and deaths for every one of us. Do we have the karmic seas of births and deaths? How about the waves in this karmic sea of births and deaths? How great is the waves? The waves are very big. As it is described, ‘Throughout the long kalpas, we are sunken in the oceans constantly, transmigrating continually.’ We are buried in the karmic seas of births and deaths. But if we place the Sutra Passage on the lowest position of the inferior grade in the karmic seas of births and deaths, the oceans will calm down. This is known as the ‘spiritual needle which could stabilize the oceans.’ Without this Sutra passage, our mind will be uneasy as we are unsure whether we can or cannot attain a rebirth. We are unsure. But if we can understand this passage, our mind will naturally calm down. The seas of afflictions of births and deaths, the seas of karmic hindrances of births and deaths are calm down. So, is this Sutra passage very important? Yes, it is very important.
Thirdly, why do I say it is the fundamental cornerstone in the establishment of the Pure Land Sect? Of course, the Pure Land Sect is established based on the eighteenth Vow. But, how deep should the core foundation of the 18th Vow be hit into the earth for the establishment?
For example, if we want to build a high-rise building, three metres of the core foundation is considered too shallow. Even six metres are also not deep enough. It is also not enough if it goes down nine metres. We would hit down until the bottom. For the two -storey building, we dig down to the sand and earth layer until we reach the hard soil layer. If we want to build high rising tower, it is not enough if the foundation only reaches the hard soil layer. It needs to hit further down. It is still not deep enough if you reach the sandy rock layer. You should hit down further until you reach the rock layer. The foundation will be stable then. Reinforced concrete should hit down from here and the tower will be stable.
If you want the house to withstand the magnitude 8 earthquake or magnitude 9 earthquake, you should build the foundation at the rock layer. If the foundation is at the sandy earth layer, hard earth layer or sandy rock layer. Will the building be stable? No, it will not be.
If the high rising tower of the Principles of the Pure Land Sect is based on the superficial attainment of the top position in the Superior grade, there is no way to establish the Pure Land Sect.
If we take the thirteen Samadhi Contemplation as the foundation, we cannot establish the Pure Land Sect as it is on the surface.
If we take the Arahant as the foundation, there will be no Pure Land Sect. They are Arahants who are liberated from births and deaths.
So, to build up the Pure Land Sect, how deep should the foundation be built? It should hit to the stage with people who have committed the five rebellious acts, who have slandered the Dharma. If the Buddha is able to rescue those who have committed the five rebellious acts, who have slandered the Dharma, the foundation of the Pure Land Sect is very solid and stable. It means that all men can be saved.
So, this Sutra passage is the cornerstone in the establishment of the Pure Land Sect as a whole. This is the rock layer.
If the foundation is not at this layer, it means that you do not understand Pure Land Sect. If you learn the Dharma, learn the three Pure Land Sutras, but you do not thoroughly recognize the teaching on the lowest position in the inferior grade, that you cannot see its importance, you simply do not know what the Pure Land Sect is.
It is like building a house. You build it on the soft soil. With a slight vibration, the whole house just topples down. Many people study the Sutra, they only look at the top position of the Superior Grade, searching for a few sentences to see if they are qualified to be there. This type of learning is totally out.
So, if you cannot understand the lowest position of the inferior grade, your faith cannot be established.
If you set your position at the lowest position of the inferior grade, then it is confirmed as this is the spiritual needle that stabilizes the ocean. Once it is fixed, it is immovable. There will be no retreat as your spiritual needle could stabilize the ocean.
You should hold on to this spiritual needle tightly. You should understand this.
Of course, we are not Sun Wu Kong, not Amitabha Buddha, nor the Sea Dragon King.
It is unnecessary to fight for it as Amitabha Buddha has distributed to every one of us the six syllables Name. This six syllables Name is based on the lowest position of the inferior grade. So, this Sutra passage is especially important.
Once, a man asked, ‘Great Master Shandao has written the book to establish the Pure Land Sect. Why did he explain the Contemplation Sutra? Why did not he explain the Sutra of Immeasurable Lifespan? There are forty -eight Vows in the Sutra of Immeasurable Lifespan. This should be the root core of the Pure Land Sect. Of course, the former people have also given all kinds of answers. Just now when I was reading the lowest position of the Inferior grade, that reminds me there is the lowest position of the Inferior grade in the Contemplation Sutra.
(to be continued)
Dharma Master Shi Jing Zong’s teaching on the Unconditional Rescue of Amitabha Buddha
If an Amitabha reciter thinks so high of himself in cultivation, he would be unable to give himself up to Amitabha Buddha. He recites Namo Amitabha Buddha to create an affinity with the Buddha only. In this life, his attainment of a rebirth is uncertain. This is truly a waste of life. Most grateful to Namo Amitabha Buddha
Contemplation Sutra is a very special Sutra. Firstly, Sakyamuni Buddha has talked about the thirteen Samadhi contemplation which is followed by the three blessings, the lowest position of Inferior grade is discussed. Finally, at the end, The Buddha told Ananda, ‘You should keep my words in mind. You must remember these words, that is you should uphold the Name of the Immeasurable Lifespan Buddha.’
He has passed the Buddha’s Name to Ananda and the teaching comes to an end.
《观经》是一部非常特殊的经典。释迦牟尼佛先讲十三定观,然后讲三福,讲到下品下生,最后结尾的时候:
佛告阿难:“汝好持是语,持是语者,即是持无量寿佛名。”
把名号交代给阿难,就结束了。
Great Master Shandao explained the Sutra as he wants to build this mansion of the Pure Land Sect. From the analogies which I have mentioned earlier, the thirteen Samadhi Contemplations resemble the top soil at the surface. Great Master wants to build the structure, the principles of the Pure Land Sect. Firstly, he must pass by the top soil and earth on the surface, which are the thirteen Samadhi Contemplation. After that he must dig down further, teaching the three blessings and mixed wholesomeness which resemble the hard earth or the sandy rock layer. Then, he will dig in further until the teachings of the three positions of the Inferior Grade. The teachings have reached the rock layer. In the three rebirths of the Inferior grade, they are living beings who have committed evils. The Pure Land Sect takes living beings who have committed evils as the lowest layer of all living beings.
In the Flower Adornment Sutra, it is thus stated, ‘All living beings are the roots of the tree while the Buddhas and Bodhisattvas are the flowers, the fruits.
If we take a tree as an analogy, living beings are the roots, the wisdom of all the Buddhas and Bodhisattvas resembles the flowers, the fruits. The Proper Enlightenment of the Buddha belongs to living beings.
如果以树来比喻,众生是根,诸佛菩萨的智慧就像花果,佛的正觉是属于众生的。
Among these living beings, the supreme roots with sharp wisdom can cultivate diligently. They are the layer of top soil. At the top position of the Inferior Grade, they are already at the top layer of rock layer. These are followed by the middle position of the Inferior Grade until the lowest position of the Inferior Grade. If living such like these can attain liberation, the mansion of the Pure Land Sect is very stable and solid.
In the ‘Verses of Praise on the Dharma Work’, Great Master Shandao has thus said, ‘By relying on the strength of the Buddha’s Vows, livings beings who have committed the five rebellious acts and the ten evils will have their sins put into extinction to attain a rebirth. The Icchantika who have slandered the Dharma can also attain a rebirth if they have a change of mind to recite Namo Amitabha Buddha.’
善导大师在《法事赞》里说:
以佛愿力,五逆之与十恶,罪灭得生;谤法阐提,回心皆往。
So, living beings who have committed the five rebellious acts, the ten evils, who slander the Dharma, the Icchantika are the fundamental cornerstone to establish the Pure Land Sect. If living beings such like these can also be liberated, can also be rescued, even at the very last minute before they pass away, that they manage to attain liberation, to accomplish Buddhahood, we can say the Pure Land Sect is truly extensive and limitless. This is an inspiration.
The unconditional rescue of Amitabha Buddha by Dharma Master Shi Jing Zong
A comment by oridharma: The thirteen Samadhi Contemplation, the three blessings are the blessings of the triple realm. Only the recitation of Namo Amitabha Buddha is the causes and conditions of reaping abundant good roots, blessings, virtues to enter the realm of Ultimate Bliss. Most grateful to Namo Amitabha Buddha.
十三定观, 三福是三界的福报,而称念南无阿弥陀佛是往生极乐界的善根,福德因缘,感恩南无阿弥陀佛
6
6
Below, we will explain the Sutra passage. Everyone opens the teaching notes.
Or there are living beings who have committed the unwholesome karma, the five rebellious acts, the ten evils and all kinds of bad deeds.
Because of the evil karma, such a deluded man will fall into the evil paths for many kalpas to undergo unending sufferings.’
‘But at his death bed, such a deluded man encounters a good knowing adviser who consoles him in many ways,
Who speaks the wonderful dharma for him,
Who teaches him to recite the Buddha’s Name.
The man is overcome by great afflictions and he is unable to be mindful of the Buddha.
The good friend tells him, “If you are unable to be mindful of the Buddha, you should recite Immeasurable Lifespan Buddha.
You should recite sincerely, in a continual voice of ten recitations, calling on Namo Amitabha Buddha.’
‘As he calls on the Buddha’s Name, in every recitation, 8 billion kalpas of sinful birth and death are eradicated.’
At the instant of passing away he sees a golden lotus that resembles the sun wheel appears before him.
In the span of one thought he attains a rebirth in the World of Ultimate Bliss.
‘or there are living beings’- this sentence is the explanation of the 18th Vow, ‘Living beings in the ten directions’. As the ‘living beings in the ten directions’ is very expansive in scope, this is a general concept. Here, we have listed a type of people from the living in the ten directions. ‘or’ or there is such a type of people. In the Contemplation Sutra, the highest position of the inferior grade, the medium position of the inferior grade, the lowest position of the inferior grade, every passage starts with these words, ‘or there are living beings.’ It is not necessary that every man is like that. But there is a type of people such like that. So, in the living beings of the ten directions, this type of people is listed out especially to explain their situation.
‘living beings’—In the Buddha Sutras, they are known as the ten dharma realms or the Dharma realms of Four Sages and Six mundane. The Four Sages refer to the Buddha, the Bodhisattva, the Conditional Enlightened One, the Sravaka. But mostly we do not call the Buddha’ the living beings. But some also say they are the living beings. As it is said, ‘Living beings are not living beings.’ This is the meaning of No-birth, the ultimate meaning. ‘Six mundane’ refers to the living beings on the six paths. They are known as the ten Dharma Realm. Here ‘living beings’ do not refer to the Dharma Realm of the Four Sages. They refer to the mundane men. Among the mundane men, some are good men while some are bad men. Here, we do not refer to living beings who are good and virtuous. We are talking about living beings who are committing evils. Some commit small evils while others commit big evils. Here, the living beings do not refer to those who commit small evils. They are the ones who have committed great evils. They are the very evil living beings.
‘They have committed the unwholesome karma,’-They have committed unwholesome karma. This means that they are committing evils. What are the unwholesome karmas?
‘the five rebellious acts, the ten evils’- Among the unwholesome karmas, these two gravely sinful karma are listed—the five rebellious acts and the ten evils.
The five rebellious acts are five types of acute sinful evils. What are they?
‘Killing one’s father’ ‘Killing one’s mother’ Saying out these words make us feel so cold and terrible. We can say he is born with a human form but he is not a human. He does not possess the basic conscience of a man.
Among all the offences, the offence of killing is most severe. On the earth, life is the most precious. All the things such as the petroleum, mineral mines are meaningless without life. The most precious thing on earth is life.
Every living being treasures their life as priority. On encountering a danger, we can renounce everything, abandon all the money to protect our life.
So, the gravest sin is killing.
Among all forms of killing, the gravest sin is killing men. Among the killing of men, the gravest sin is killing the man who is kind to us. In the most extreme case, they kill their own father and mother who gives them life, who nurtures and bring them up, who have bestowed upon them the greatest virtue of kindness. In the Buddha Sutra, it is thus stated, ‘The kindness of parents is the heaviest. Even if we were to carry our father on the left shoulder, our mother on the right shoulder, who eat, drink, and urinate on our shoulders, that we make offerings to our parents throughout our life, we are still unable to repay the kindness of our parents. Their kindness is as heavy as the mountain. Now, we do not repay their kindness. Instead, we kill them. This is known as being ‘rebellious’ which means not in accord with the human nature. Such acts are totally opposite to the basic principles of human relations.
‘Killing the Arahant’—Arahants are Sages who have far-surpassed the mundane lots. Their virtues are as high and lofty as the sun and moon. They are the greatest fields of blessings for living beings. But now there are people who are rebellious towards these Sages.
‘Causing the Buddha’s body to bleed.’ They even want to harm the Buddha. Such a sin is most acute. Of course, no one can harm or kill the Buddha. At this point, we are talking about Devadatta who wants to harm the Buddha, injuring the small toe of the Buddha until it is bleeding. This is known as ‘causing the Buddha’s body to bleed.’
‘Destroying the harmony of the Sangha.’ The Sangha gem is the sailing ship in the worldly realm. They are the representatives of the Buddha, the transmitters of the Dharma. After the Buddha has revealed the still extinction, the Dharma cannot speak by itself. It is the whole duty for the Sangha to uphold it, to pass it down. But he destroys the harmony of the Sangha. The Sangha community goes apart. The eyes of man and devas are put into extinction.
These five types of offences are gravest. So, these are the five rebellious acts.
‘The unconditional rescue of Amitabha Buddha’ by Dharma Master Shi Jing Zong