1.
An extract from the Dharma teaching on the words of endorsement on the Primal Teachings of Contemplation Sutra-208 By Dharma Master Shi Jing Zong
‘The Illusive and deluded mundane man’ is a general reprimand for all who do not realize the impermanence of the world.
They do not realize that this world is suffering, empty, impermanent and with no-self. This is known as ‘the illusive and deluded mundane man.’ A man who understands the nature of this world is a wise man. So, what is ‘wisdom’ anyway? If we are still dwelling in the triple realm, and treat this world as real, no matter how clever we are we are considered deluded. If we can see through the triple realm as a realm of sufferings, emptiness, impermanence and no-self, (the nature of the triple realm) this is the basic wisdom in life.
A man who has many dreams has done so many things in his dream. What do you think, is he a wise man? When we can wake up from our dream, then we are truly living. Having a dream of greed and joy is simply meaningless. No matter how capable we are it is still meaningless.
“幻惑愚夫”，总斥不觉世非常者。
没有感受到这个世界是苦、空、无常、无我的，这叫“幻惑愚夫”；一旦了解这个世界的本质，就是智者。所以，
什么叫“智慧”？
如果还在三界之内，把这个世界看得那么真，
再有智慧都不叫有智慧；
看破、看透三界是苦、空、无常、无我的
（这是三界的本质），这才是人生的根本智慧。
就像一个人很会做梦，在梦里会做这个，会做那个，
你说这个人有智慧吗？
从梦中醒来，才是真实的人生。
在梦里贪乐，都是没有意义的事情；再怎么有本事，都是无意义的。
——净宗法师摘自《观经疏楷定记》讲记 208jz284
2
The Unsurpassed positiveness
Looking at all the things in this world, no matter how beautiful they are, how encouraging the words are, how righteous the speech is, how superior and great a man is, they are all illusive. They are fake. Someone has thus said, ‘If this is the case, what is point for us to live in the world?’ It is indeed contrary to the above opinion. When we truly see the illusiveness of things, there will arise in us the firm resolution.
Can we obtain the meaningful resolution in the illusive world? It is because of the illusiveness of the world that the Buddha Dharma comes forth to bestow upon its meaningful side. When we understand and see through this dream like illusion, this world of dews and lightnings, we will stand firmly on the genuine path in the most meaningful, firm, resolute and eternal way. Besides, it brings upon the afflicted living beings the right values, the meaning of genuine truth of no extinction.
So, the statement of ‘looking at the world in this way is very negative!’ is not true. On the contrary, it is the greatest strength, the heroic power. It is the Unsurpassed positiveness. It is the Proper side of the mindset which far-surpasses the worldly angle of duality, ‘positivity and negativity’
Why does a man commit suicide? Why does he become so worried, so depressed? Why is he so bored? All these comes forth from seeing the world as real. When this reality becomes extinct, he loses all hopes and kills himself. If we truly see through this world, seeing its illusiveness, our mind will remain rich and stable, calm at ease and truthful. So, when we talk about the illusive and deluded mundane men, do you think it is worthwhile to commit suicide? Everything is unreal. Only you have taken it seriously. Even this life form is fake, so, what is the point to commit suicide?
If we can understand the phenomena of these illusiveness, we will be able to dwell in a calm and stable state of existence.
An extract from the Dharma teaching on the words of endorsement on the Primal Teachings of Contemplation Sutra-208 By Dharma Master Shi Jing Zong
这个世界的所有东西，
不管多么漂亮，多么激动人心，
说得多有正义感，多么高大上，
通通是幻而不真的。
有人说“这样我们在世间过得有什么意义啊？”恰恰相反，看清它虚幻的本质，才有坚实的意义。在虚幻中能获得意义吗？
这个虚幻的世界正需要佛法给它一种真实的意义。
我们了解了，看破这个如梦如幻、如露如电的世界，
能够立于真实之处，这个意义是非常永恒坚固的，
而且能给一切苦恼众生提供价值，提供真实不灭的意义。
所以，并不存在说“把这个世界看成这样，多消极啊”，不是的，反而有一种大雄大力，是无上积极，是正面的，是超越世间“积极、消极”那种对待观念的。
人为什么会自杀？为什么会得焦虑症、抑郁症？为什么会觉得无聊？其实就是把这个世界看得太真了，然后破灭了，失望了，才绝望自杀。如果把这个世界看得非常透，真正看透了，内心反而特别丰富，稳定，安详，真实。所谓 “幻惑愚夫”, 你值得为它自杀吗？都是虚假的东西，你看得太真了，连生命本身都是虚假的，自杀又有什么意义呢？所以，如果能透过这些虚幻的表象的话，就会活在一种非常安定的境界中。
——净宗法师jz286-1
摘自《观经疏楷定记》讲记 208
3
‘Renouncing this life form instantly’ refers to a man with the potential of profound faith while entering the Buddha Dharma ocean refers to one with profound faith in the Dharma.
Our present lifeform is quite meaningless as it can only commit sinful karma which brings us all kinds of pain and sufferings. So, we do not want it anymore.
If you do not renounce it, you will suffer forever.
This is genuinely known as ‘renouncing what is difficult to renounce.’
When we renounce our head, eyes, brains and marrow, renouncing our internal and external wealth, it is also renouncing what is difficult to renounce.
But throughout the immeasurable Kalpas, we undergo transmigration unceasingly because we are attached to this lifespan of a mundane man.
If we understand that it is a defiled life form of decay in transmigration, that it is deluded, impure, painfully twisted, we will make this decision, ‘That is enough. I do not want it anymore. I will give up altogether. I want to take refuge in Amitabha Buddha totally. ‘This is also known as renouncing what is difficult to renounce.’
So, this is known as ‘renouncing this life form instantly to enter the Buddha Dharma ocean.’
An extract from the Dharma teaching on the words of endorsement on the Primal Teachings of Contemplation Sutra-170 By Dharma Master Shi Jing Zong
“顿舍身命”可以说是机深信，“入佛法海”就是法深信。因为我们这个生命也没什么意思，都是造罪造业、受苦受难，所以不 要了，舍掉了。如果不舍掉，你永远痛苦，这真正叫“难舍能舍”。舍头目脑髓，舍内财外财，固然是难舍能舍；但是我们无量劫来流转，这种凡夫执著的生命，如果知道它是染污的、败坏的、轮回的、颠倒的、不净的、痛苦的、扭曲的，说“我不要了，彻底舍掉，我完全归于阿弥陀佛”，这也是难舍能舍，所以叫“顿舍身命，入佛法海”。
——净宗法师288-1
摘自《观经疏楷定记》讲记170
4
The Job of an Amitabha reciter by Dharma Master Shi Jing Zong
Someone asked, ‘Our Dharma Door is so good. We can accomplish Buddhahood just by reciting Namo Amitabha Buddha. We do not have to cultivate anymore. So, what should we be doing?’ What do you think? What should we be doing? Yes, we recite Namo Amitabha Buddha. Of course, we must recite Namo Amitabha Buddha! You are right. What should we be doing in this Dharma Door? There are lots of things we can do, that is to love! Amitabha Buddha loves you. He enables you to be certain of your accomplishment of Buddhahood. What should you do? You should love yourself, love others. These are the things to be done! You should live happily, full of joy and laughter. These are your jobs.
念佛人的工作
文：淨宗法師
有人問了：「我們這個法門這麼好，念佛就能成佛，不用修行了，那我們幹什麼呢？」
你們說幹什麼？對，念佛。
念佛當然要念啊！對，我們這法門，你說幹什麼呢？有很多事幹，就是愛唄！
阿彌陀佛都已經愛你了，讓你成佛一定了，
那你還幹什麼？
愛自己，愛別人，就幹這些事，
開心、歡喜、笑，這就是你的工作。Jz287
5
My mind is looking at Amitabha Buddha, in the way the sunflower is facing the sun. I recite Namo Amitabha Buddha every day, unceasingly. Great Master Honen
【我心望彌陀，如葵花向陽；稱念彌陀佛，日日無間斷。 】——法然上人
These poems are most beautiful. It rightly reveals the way of life and the mind of an Amitabha reciter in the most interesting way. My mind is often looking up at Amitabha Buddha. The direction where the Buddha dwells is my direction, my compass. I am like a sunflower which turns towards the sun. In whatever position the sun goes, it simply turns to that direction. In this way, I follow Amitabha Buddha. I call on Namo Amitabha Buddha every day. I will not stop my recitation. By Dharma Master Shi Jing Zong on the teaching of ‘Dharma words by Great Master Honen’-lesson 13
這些詩都非常美，把我們念佛人的生活情趣和心境表達得恰如其分。 “
我的心隨時仰望阿彌陀佛，
以佛的方向為我的方向，為我的指針。
就像葵花隨時向著太陽，
太陽走到哪個方向，
它就轉到哪個方向。
我就這樣跟著阿彌陀佛，每天稱念，每日都不間斷”。Jz292
——淨宗法師 •《法然上人法語講記》第13課
6
You are originally defiled, not pure. You are an afflicted living being.
But on your arrival at the World of Ultimate Bliss, you will attain the state of ‘Nirvana’.
That is why it is known as the ‘accomplishment of the Purity in merits and virtues.’
After knowing this, how can you still ask doubtfully, ‘I recite Namo Amitabha Buddha, but I am not purified. How can I attain a rebirth?’
If by reciting Namo Amitabha Buddha, you can accomplish purity, do you still need ‘the accomplishment of Purity in Merits and Virtues by Amitabha Buddha’?
As you are already so clean, do you need the Buddha to wash you up?
The Buddha bathes you all because you are so dirty, so defiled, am I right? So, you should know, the accomplishment of Amitabha Buddha is the ‘accomplishment of Purity in Merits and Virtues.’ This is known as ‘Without severing afflictions we attain Nirvana.’- By Dharma Master Shi Jing Zong jz295a_conew1
你本来就不清净，就是烦恼的众生，到了极乐世界，当下就让你得“涅槃分”，当下就让你成就，这才叫“清净功德成就”。
懂得这一点，还怎么可能怀疑说“我念佛不清净，怎么能往生？”你能念佛清净了，还需要阿弥陀佛“清净功德成就”吗？你都洗得干干净净了，还需要佛给你洗澡吗？
佛给你洗澡，不就是因为你脏兮兮的吗？
这样就知道，阿弥陀佛这个成就，是“清净功德”成就， 是“不断烦恼得涅槃分”。净宗法师
7
How do we know that the two types of profound faith is to explain the 18th Vow?
怎么晓得两种深信之文是在解释第十八愿
Passages on two types of Profound faith:
1. I truly believe that I am the sinful evil mundane man of births and deaths presently. Throughout the long Kalpas, I have always sunken in the seas of transmigration, without a condition to leave. 2. I truly believe that Amitabha Buddha who with his forty-eight Vows is able to gather in all living beings without any doubts or hesitations. By relying on His strength of the Vows, they will be able to attain a rebirth.
“两种深信”之文：
一者决定深信：自身现是罪恶生死凡夫，旷劫以来常没常流转，无有出离之缘。
二者决定深信：彼阿弥陀佛四十八愿，摄受众生；无疑无虑，乘彼愿力，定得往生。
这就是著名的“二种深信之文”，出自《观经疏》“深心释”（《善导大师全集》244页）。
1
I truly believe…… refers to the Profound faith in Potential
2
I truly believe …… refers to the Profound faith in the Dharma.
Potential refers to living beings while Dharma refers to Amitabha Buddha.
“一者决定深信……”就是所谓的“机深信”；
“二者决定深信……”就是所谓的“法深信”。
“机”就是众生，
“法”就是阿弥陀佛。
Before we go into the details, we will discuss a few questions:
Question 1. How do we know that the two Profound faith is the explanation of the 18th Vow?
In the ‘Profound faith in the Dharma’ it is thus explained, that the 48 Vows is able to gather in all living beings. After that he says by relying on his strength of the Vows one will surely attain a rebirth. Of course, this refers to the 18th Vow in the 48 Vows as it is said that ‘one will surely attain a rebirth.’ in the 48 Vows, only the 18th Vow says the ‘If they cannot attain a rebirth, I will not certify to the Proper Enlightenment.’
在具体学习文句之前，先讨论几个问题。
第一个问题：怎么晓得两种深信之文是在解释第十八愿？
“法深信”先说“四十八愿，摄受众生”，接下来说“乘彼愿力，定得往生”，当然就是说的四十八愿当中的第十八愿，因为说“定得往生”的，四十八愿中只有第十八愿──“若不生者，不取正觉”。
If we were to compare the 18th Vow, the profound faith in the potential, it is said in the Sutra, ‘Living beings in the ten directions, except those who have committed the five rebellious acts, who have slandered the Proper Dharma.’
如果比对第十八愿愿文，
“机深信”就是说明愿文里面的“ 十方众生，唯除五逆，诽谤正法”。
In the profound faith in the Dharma, it is thus explained in the content:
‘without any doubts or hesitations.’-means with a sincere and joyful mind they desire to be born in my land.
By relying on His strength of the Vows, ‘if they recite my name ten times’
They will be able to attain a rebirth. ‘and cannot attain a rebirth, I will not attain the Proper Enlightenment.’
Dharma teaching by Dharma Master Shi Jing Zong on the 18th Vow
“法深信”是说明其余的内容：
“无疑无虑”就是“至心信乐，欲生我国”；
“乘彼愿力”就是“乃至十念”；
“定得往生”就是“若不生者，不取正觉”。
——净宗法师《第十八愿讲记》
8
Are the two types of profound faith refer to two types of faith in the mind?
【两种深信是不是两个信心】
2nd question: Are the two types of profound faith refer to two types of faith in the mind?
Of course not! It is the faith we have for Amitabha Buddha. It is explained in two ways, that is believing that we are strengthless, believing that Amitabha Buddha is powerful. We believe if we rely on ourselves, we will surely fall down. If we believe in Amitabha Buddha we will surely be rescued.
第二个问题：两种深信是不是两个信心？
当然不是！是信阿弥陀佛的一个信心，
分两个方面来说明──信自己无力，信弥陀有力；
信自己必定堕落，
信弥陀必定救度。
3rd question: If we do not admit we are the sinful mundane men, we only say that we truly believe in Amitabha Buddha, will this be fine?
No, this is improper! It is because we do not understand our potential, that we do not know we are strengthless, that by relying on ourselves, it is impossible to leave the transmigration of births and deaths. Then, it would be impossible for us to bring forth the confirmed faith to rely totally on the rescue of Amitabha Buddha. It is like a bottle which is empty originally. We want to fill it with water. But there is a cork at the opening. So, even if we were to soak it in the water, the water would still be unable to enter. If we want to fill it up with water, we should take away the cork. The mundane men resemble this bottle which is empty. Originally, he is without even a little strength in merits or virtues. But he is corked up with his arrogant mind. He feels that he is full of cultivation, that he has merits and virtues, that he has the strength. If he behaves in this way, how can the Dharma water of Amitabha Buddha’s rescue enter his mind? So, he must have the profound faith in his potential before he could accept the rescue of Amitabha Buddha. -By Dharma Master Shi Jing Zong (The teaching on the 18th Vow)
第三个问题：不说自己是造罪凡夫，直接说深信阿弥陀佛不行吗？
不行！因为
如果我们众生对自己的根机不了解，
不知道自己是无力的，
靠自己是不可能出离生死轮回的，
那就不可能对阿弥陀佛产生
决定的信靠而归投于阿弥陀佛的救度。
好像一个瓶子，本来是空的，想把水装进去，可是被瓶塞塞住了，这样，就是把它泡在水里面，水也不能进去。要想装水，必须把瓶塞打开。凡夫众生就像这个瓶子，是空的，本来没有一点点功德力量，可是却被自己骄慢心的瓶塞塞住了，自己觉得很满，有修行、有功德、有力量，像这样子，阿弥陀佛救度的法水怎么能入他的心呢？所以，必须有“机深信”，拔掉骄慢心的瓶塞，才能接受阿弥陀佛的救度。 ——净宗法师《第十八愿讲记》
Amitabha recitation is the greatest wholesomeness among all goodness. Without Amitabha recitation, you cannot be considered good
念佛是善中最善，不念佛就不能称善
Question 4: According to the Profound faith in potential, can we say Pure Land Dharma Door is the inferior Dharma Door to rescue the sinners?
The Pure Land Dharma Door of rescuing the inferior men shows that it is the inferior Dharma Door.
I am a good man. So, I should learn other lofty Dharma Door.
In the Pure Land Dharma Door, the inferior potential are the ones whom Amitabha Buddha wants to rescue. But this does not mean that the Pure Land Dharma Door is inferior.
Instead, it shows the loftiness of the Pure Land Dharma Door.
For instance, a doctor who is able to cure the acute sickness is considered the best doctor with supreme qualification.
Then we will discuss who are the good men. No one can surpass Samantabhadra Bodhisattva, Manjushri Bodhisattva and all the Bodhisattva Mahasattvas.
Even these Bodhisattvas also seek to attain a rebirth in the World of Ultimate Bliss.
Then what kind people should not learn the Pure Land Dharma Door to seek a rebirth in the Land of Ultimate Bliss?
In Amitabha Buddha Sutra, it is thus stated, ‘All the Supremely good men come together at one place.’
In the Verses in praise of Pratyutpanna Samadhi. Great Master Shandao has thus exhorted, ‘Pervasively I exhort those who have affinity to recite Namo Amitabha Buddha always. Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva are our classmates. If a man can recite Namo Amitabha Buddha he is the most supreme man. May we be born together in the household of all Buddhas.’
Avalokiteshvara and Mahasthamaprapta Bodhisattva are the classmates of Amitabha reciters. Among all men they are the highest. That is why good people should become Amitabha reciters.
Amitabha recitation is the highest wholesomeness. If you refuse to recite Namo Amitabha Buddha, you cannot be considered a good man.
In the Zen Dharma Door there is the practice to wake someone up with a blow and a shout. In the pure Land Door, we also have the awakening blow and shout.
The ‘profound faith in the potential’ is the blow and shout in the Pure Land Dharma Door.
If you want to enter the Pure Land Door, you must first be able to pass this test. When you come to the side of the Pure Land Door, you must first be able to take this, ‘You are the mundane men who are sinful and evil, dwelling in transmigrations of births and deaths throughout the long Kalpas!’ if you are still have the afflictions of greed and hatred.
The Amitabha reciters have to take this blow and shout without considering their status, fame, profound knowledge, their enlightenment, their strict abidance to the precepts, concentration and wisdom, the popularity among their disciples….
On facing this blow and shout, the mind is shaken. This is like a drunkard who walks out the door and is blown by the cold wind. He is no more drunk. He suddenly wakes up and remembers his name, his address, his job and activities. ‘Oh! My name is Mundane man. I stay in the Saha world. I have committed all kinds of sinful karma. I am transmigrating on births and deaths!’
If he is still hesitating, he will receive another blow and shout, ’You, by yourself have no condition to leave!’
When he can take this blow and shout, the Pure Land Dharma Door will be opened widely to receive him. He will recite Namo Amitabha Buddha and walk straight in. If he has managed to avoid these blows and shouts, he cannot be rescued. He has no way to enter the Pure Land Door.
第四个问题：根据“机深信”，可以说净土法门只是接引罪人的低级法门吗？
净土法门救度造罪凡夫，所以是低级法门；
我是善人，应当学其他高级法门。
净土法门救度的人根机低，并不代表净土法门低，反而说明净土法门高。比如医生治病，所治病人的病越重，说明医生水平越高。
至于说善人，没有超过普贤、文殊等大菩萨的，这些大菩萨都求生极乐，还有什么人不应当学净土法门求生极乐呢？《阿弥陀经》里说：“诸上善人，俱会一处。”善导大师《般舟赞》说：“普劝有缘常念佛，观音大势为同学。若能念佛人中上，愿得同生诸佛家。”念佛人跟观世音、大势至菩萨作同学，人中称为最上，所以，善人应当念佛。念佛是善中最善，不念佛就不能称善。
禅门有棒喝，净土门也有棒喝。“机深信”就是净土门的棒喝，想入净土门，先过这一关。来到净土门边，不管你是什么身份、有多大的名气，学问有多深、悟境有多高，戒定慧修持多么严格，多么受到信徒的崇拜……只要还有贪瞋烦恼，先遭一喝：“汝是凡夫！罪恶生死，旷劫轮回！”
一喝之下，内心震动，
好像醉酒的人，来到门外，
冷风一吹，醉意全消，顿时清醒，
马上想起来自己姓甚名谁、家住哪里、所为勾当。“
原来我姓凡名夫，家住娑婆，
造罪造业，轮回生死啊！”
如果再迟疑，紧挨一棒：
“汝自身，无有出离之缘！”这一喝一棒接住了，
净土大门洞开，念佛径直而入。
如果躲过了，那这个人就没救了，入不了净土门了。
第五个问题：
Question 5:
If a man has faith in the rescue of Amitabha Buddha but he does not admit he is the inferior mundane man. Can he attain a rebirth?
Answer: No, he says only that he believes in the rescue of Amitabha Buddha. This is only at the principles level, a kind of opinion. He does not practise what he says so these are only his opinion.
By Dharma Master Shi Jing Zong, Dharma teaching on the 18th Vow
信弥陀救度，可是并不承认自己就是那么差劲的凡夫，能不能往生？
不能往生！因为他所说的信弥陀救度，只是理论上的一种观念，并没有落实在自己身上。
——净宗法师《第十八愿讲记》
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Amitabha Buddha is an experienced old farmer. The Buddha’s Name is the seed planted by the Buddha. Our mind is the land where he sows the seeds. Not only does the Buddha plant the seeds, he ripens the seeds with his lights, moisturizes the seeds with the Dharma water. He even digs out the mud of afflictions to be the fertilizer. As such the Bodhi seedlings grow up day by day. When the time is ripe, the fruits of Bodhi will surely be reaped. By Dharma Master Shi Jing Zong
阿弥陀佛是善种的老农，一句名号是佛下的种子，我们的心便是下种的土地。佛不仅下种，还以光明来催熟， 以法水来滋润，又挖出我们烦恼的污泥来做肥料，菩提灵苗便日日生长，到了日子，必丰收菩提的果实。释净宗法师
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Most grateful to the Patriarch Shandao by Dharma Master Shi Jing Zong
感念善导祖师
文| 净宗法师
If the Patriarch Shandao did not come back to clear the layers of misty cloud for us so that we can see the sunshine of rescue, people such like us with this inferior potential are lining up to fall into the hell. On falling into the hell even such loud sound Peng!Peng! can be heard.
So, we are most grateful to the Patriarch Shandao, the King of Enlightenment, his Lights and sharp Views. These are the greatest kindness and virtues which are bestowed upon us! Otherwise, when will we be able to arrive at the World of Ultimate Bliss? As it is thus said,
‘Exclusively, I have pointed out the road to return to the West. But this teaching is often destroyed by others and it stays the same as before. Throughout the long Kalpas, it has often been like this. It is not this life that we are awakened to this. The problem is we have not encountered the strong affinity. As such we fall on transmigration and it is very difficult to be rescued.’ On hearing this, we are very sad. If we do not have the chance to encounter the Patriarch Shandao, we will still be unable to return to the Western World of Ultimate Bliss, even after the passing by of many lifetimes, many Kalpas because of the wrong interpretation of others.
So, today, we have obtained the benefits of this Dharma Door, that we can return to the Western Land. In this Saha World, we are accused by others, who spit a few times on us, we are still earning a lot. Do you still feel very disheartening for being wronged by other? You should know that you have earned such great benefits.
‘Oh my, so lucky to meet with the Patriarch! What a rejoice!’ We are so fortunate to encounter the Patriarch Shandao and his wonderful Dharma on Amitabha Buddha’s rescue. We are truly very fortunate! We truly rejoice! ‘We are going home!’ ‘We are going back, back to the Pure Land!’
如果不是善导祖师过来把这些重重迷雾，
给你拨开雾云见救度之阳光，
像我们这样根机的人，
真的是排着队往地狱里掉，掉下去还“砰砰”响。
所以，我们就感念善导祖师“觉王和光利见”，给我们多大的恩德！
否则我们什么时候能到西方极乐世界？
所谓：
专专指授归西路，
为他破坏还如故。
旷劫以来常如此，
非是今生始自悟。
正由不遇好强缘，
致使轮回难得度。
说起来就很悲伤！
如果我们没有遇到善导祖师，我们也是多生多劫回不到西方极乐世界，旷劫都被别人误了。
所以，我们今天得到这个法门的利益，能往生西方，在娑婆世界被别人说几句风凉话，吐几口沫子，我们赚了多少啊，还觉得委屈吗？所以太赚了。
“呜呼！遇哉，庆哉”，
遇到善导祖师，遇到弥陀救度妙法，
真是幸运啊，庆喜啊！
“归去来乎！”“归去来，归去来”，回到净土了。
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