Talks on “Buddha says Ten Wholesome Ways Sutra” 《佛说十善业道经》讲记

Talks on “Buddha says Ten Wholesome Ways Sutra” 《佛说十善业道经》讲记

Appendix A (Talks on Buddha says Ten Wholesome Ways Sutra”）

Appendix B：净宗同学修学佛法五大科目 Five Subjects for Pure Land Practitioners

Appendix C: 
发大誓愿第六～阿弥陀佛四十八大愿  Chapter 6：Amitabha's Forty-Eight Great Vows

Appendix C: 发大誓愿第六～阿弥陀佛四十八大愿 Chapter 6：Amitabha's Forty-Eight Great Vows

摘取自《佛说大乘无量寿庄严清净平等觉经》第六品<发大誓愿>
Extracts from “Buddha Says Large Vehicle, Infinite Life, Solemnity, Purity, Equality and Awakening Sutra” (Or “The Infinite Life Sutra” Or “The Infinite Sutra”)
内容大意摘取自上净下空老法师之《阿弥陀佛四十八大愿讲记》
Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” by Venerable Master Chin Kung
Compiled in 1996 and printed by The Corporate Body of the Buddha Educational Foundation, Gao Xiong, Taiwan [社团法人台湾高雄市净宗学会] in August 2007.

法藏白言。唯愿世尊。大慈听察。
Bhiksu Dharmakara* (Fa Zang 法藏比丘) requested his teacher, Lokeshvararaja Buddha (Shi Jian Zi Zai Wang Buddha 世间自在王如来), to kindly listen to his announcement of his “Forty-Eight Great Vows” and also for Lokeshvararaja Buddha to verify them accordingly.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - Page 7)

法藏比丘在世间自在王佛的会下修行，建立西方极乐世界，将这样殊胜的成果供养老师，也就是阿弥陀佛对老师提出的报告，具体的介绍西方极乐世界，由释迦牟尼佛为我们转述。
When he was a student of Lokeshvararaja Buddha (Shi Jian Zi Zai Wang Buddha 世间自在王如来), Bhiksu Dharmakara (Fa Zang 法藏比丘) built the supreme “Western Pure Land of Ultimate Bliss” (“Sukhavati” in Sanskrit). He then respectfully reported his fruitful achievement to his teacher as an esteemed offering and introduced the Pure Land in detail. Shakyamuni Buddha then quoted the Forty-Eight Great Vows accordingly to us.

Bhiksu Dharmakara — (法藏比丘即后来成佛之阿弥陀佛 The Bodhisattva later became Amitabha Buddha)


我若证得无上菩提。成正觉已。所居佛刹。具足无量不可思议。功德庄严。
If I ever attain the Unsurpassed, Supreme and Perfect Enlightenment, the Western Pure Land that I live in will be full of pure merits, virtues and solemnity which are completely beyond imagination.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P9)

这一段是总说，包括了全部愿文。法藏比丘的愿确实圆满，超胜诸佛国土，这是说他的国土，具足不可思议的无量庄严、功德。
This short paragraph is a summary incorporating all of Bhiksu Dharmakara's (Fa Zang 法藏比丘) Vows that are considered fully complete and successful as the Pure Land is absolutely full of unimaginable solemnity, merits and virtues that are much more magnificent than any other Buddha Lands.

不可思议的功德是什么？是十念必生，生到西方极乐世界决定不退成佛，这是不可思议功德。
Then what are the unimaginable pure merits and virtues? Due to one of Amitabha's Vows, if anyone chants “Ten times of Amitabha”* mindfully, he will surely be born in the Western Pure Land to become ultimately a non-retreating Buddha. This is inconceivably full of merits and virtues.

* chants “Ten times of Amitabha” mindfully — As per Vow 18, shortly before anyone finishes his lifespan, if he is able to think of Amitabha wholeheartedly, vows to go to the Pure Land and chants “Amitabha” devotedly for merely a consecutive ten times, instantly Amitabha will appear in front of him, together with some Bodhisattvas, to receive him into the Western Pure Land of Ultimate Bliss.
 (Extracts from Amitabha's Vow 18.)


第一愿：国无恶道愿
The 1st Vow: No evil realms are found in the Western Pure Land 
无有地狱。饿鬼。禽兽。蜎飞蠕动之类。
There shall be no Realms of Animals, Hungry Ghosts and Hells in the Western Pure Land.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows”《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P10-P14)

为什么极乐世界没有三恶道，就是在法藏比丘修学考察的时候，看到诸佛国土的恶道众生太苦了，所以在他建立的国土里没有三恶道。
Why does Pure Land not have three evil realms (of Animals, Hungry Ghosts and Hells)? It is because during the period when Bhiksu Dharmakara （Fa Zang 法藏） was studying as a student of Lokeshvararaja Buddha (Shi Jian Zi Zai Wang Buddha 世间自在王如来), he observed all beings living in the evil realms in other Buddha Lands truly suffered a lot. Therefore, in view of this, the Pure Land he built purposely did not allow the existence of any evil realm.

在《观无量寿佛经》里，韦提希夫人见到西方极乐世界，非常向往，要求释迦牟尼佛教她求往生的方法。
In 《The Buddha Says: The Visualization Sutra》 (观无量寿佛经), Queen Wei Ti Xi (韦提希夫人) had the opportunity to see the Western Pure Land. She found it adorable and yearned to live there. She then asked Shakyamuni Buddha to teach her how to actually go there.

释迦牟尼佛先教她修三种福。三种福是我们修净土的基础。若连福都没有，还修什么净业？
Shakyamuni Buddha firstly taught her the “Three Conditions” (三福). The “Three Conditions” in fact forms the basic foundation for practising the Pure Land Method. If we do not possess any required good merits, how can we practise pure karma?

三种福里，第一种就有“修十善业”。修十善业才是经上讲的“善男子、善女人”，才有资格接受三皈。
In the “Three Conditions”*, the first condition incorporates “The Ten Wholesome Ways”. Only those who practise “The Ten Wholesome Ways” will be recognized as “good men” or “good women”. They will then be qualified to take the “Three Refuges” (三皈依) in the Triple Gems (三宝)**.

* “三福”是：The Three Conditions:

第一：孝养父母，奉事师长，慈心不杀，修十善业。
(1) - be filial and respectful to our parents
    - be respectful to our teachers and elders
    - be compassionate and do not kill any sentient being
    - abide by the Ten Wholesome Ways:
       1. No killing
       2. No stealing
       3. No sexual misconduct
       4. No lying
       5. No abusive speech
       6. No slander
       7. No enticing speech
       8. No greed
       9. No anger and
       10. No ignorance (delusion/attachment)

第二：受持三皈，具足众戒，不犯威仪。
(2) - take the Three Refuges
    - abide by laws, precepts and
    - conduct oneself in a proper and dignified manner

第三：发菩提心，深信因果，读诵大乘，劝进行者。
(3) - generate the Bodhi Mind
    - deeply believe in the Law of Cause and Effect
    - recite and uphold Mahayana Sutras and teachings and
    - encourage others to advance on the path to Enlightenment.

没有“三福”这个基础不行。有了这个基础，然后念这句“阿弥陀佛”，一念相应一念佛，才能往生！
Without the “Three Conditions”, there would not be any solid foundation for us to chant the name of Amitabha properly. Only when we have acquired this solid foundation can we whole-heartedly chant “Amitabha” to make successful direct connection with Amitabha, and be received into the Pure Land.

所以一句佛号是在这个基础上念的。从这个基础，建立“信、愿、行”三资粮，才能稳稳当当往生。
Therefore, chanting of Amitabha is truly based on the solid foundation of the “Three Conditions” which will lead us to develop our own “Provisions of Faith, Vows and Practices” (“信、愿、行”三资粮) before we can safely reach the Western Pure Land.

若我们在家里不孝顺父母，不尊敬师长，违背佛陀教诫，念佛是不能往生的。
If we are not filial to our parents, do not respect our teachers and old people, we are NOT abiding by the Buddha's teachings; as such, chanting of Amitabha will not bring us to the Pure Land.

我们要晓得用什么样的心去念佛，什么态度去念佛，就是我们用什么样的心态过日子、待人、接物，所以念佛就是生活。
We need to understand that assuming a certain type of mentality and behaviour during our chanting actually means we will also live our life or interact with people or objects in the same manner. Therefore, our chanting practically reflects our life.

** take the “Three Refuges” (三皈依) in the Triple Gems (三宝) (the Buddha, the Doctrine and the Sangha).

“Taking refuge in the Buddha, we are returning from our deluded state of mind and relying upon an Awakened Mind - the Buddha;

Taking refuge in the Doctrine, we are returning from erroneous and deviant views and relying upon Proper Views and Understanding - the Doctrine and 

Taking refuge in the Sangha, we are returning from pollution and disharmony and relying upon Purity of Mind - the Sangha”.
(Extracts from both the English and Chinese versions of “To Understand Buddhism” — The Collected Works of Venerable Master Chin Kung)


第二愿：不堕恶趣愿
The 2nd Vow: All beings will never regress into the evil realms
所有一切众生。以及焰摩罗界。三恶道中。来生我刹。受我法化。悉成阿耨多罗三藐三菩提。不复更堕恶趣。得是愿。乃作佛。不得是愿。不取无上正觉。
For all beings, including those who come from the three evil realms, after they are born in the Western Pure Land, if they fully follow my teachings, eventually they will all be capable of attaining the “Anuttara-Samyak-Sambodhi”*. They will never again regress into the evil realms. I will become a Buddha if I have fulfilled my (First and Second) Vows completely. I will not become a Buddha if I fail to fulfil my Vows.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows”《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P14-P17)

* 阿耨多罗三藐三菩提～梵文，即“无上正等正觉”。 
* Anuttara-Samyak-Sambodhi — (in Sanskrit) means Unsurpassed Supreme and Perfect Enlightenment — the perfect wisdom which comprehends truth that is attained only by a Buddha.

从这里我们很明显的看出来，阿弥陀佛的本心是念念愿一切众生同成佛道，这是弥陀的心愿。
We can see from here that in His every thought, Amitabha basically wishes all beings become a Buddha just like himself. This is obviously the genuine wish of Amitabha.

在极乐世界，净土修学一直到成佛的过程中，绝对不会再堕恶道，这是不可思议功德。他方世界，任何佛土修行都是进进退退。
From the beginning of practising the Pure Land Method till the day of becoming a Buddha, the practitioner in the Western Pure Land will never again fall into the evil realms. The virtues and merits for such progress are entirely inconceivable. In other Buddha Lands, the progress of practices is usually repeatedly going forwards and backwards.
(“The Seeker's Glossary of Buddhism”, 2003 The Third Edition, Page 751.)


第三愿：身悉金色愿 
The 3rd Vow: All beings in the Pure Land are born with a supreme and genuine golden body

我作佛时。十方世界。所  有众生。令生我刹。皆具紫磨真金色身。
When I become a Buddha, all beings from ten directions that are born in the Western Pure Land will uniformly acquire a supreme and genuine golden body.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P17-P19)

人为什么会造罪业？因为“不平等”，这是许多罪恶的根源。
Why do people cause bad karmas for themselves? It is entirely due to unfairness which is the root cause of many evil and malicious actions.

环境好的骄慢，环境差的抱怨；相貌好的傲慢，长的丑陋起自卑感，觉得不如人，心就不平，就会起冲突。
If we are born in an affluent family, we may become arrogant and condescending. If we are born in a poor and humble family, we may become unsatisfied and get annoyed complaining about everything. If we are good looking, we may be conceited and feel superior. If we are ugly, we may feel helpless with an inferiority complex. Our states of minds may not be fair thus discrimination and conflicts start right from here.

阿弥陀佛看清楚了，要想众生不造业，必须平等。首先是身相平等、相貌平等。我们往生西方极乐世界，人人相貌完全一样；最好、最庄严的相貌，一生到西方极乐世界就圆满具足。每一个人都是紫磨真金色身，跟阿弥陀佛完全一样，真的不可思议。
Amitabha clearly observed all these. For all beings not to create any more bad karma, they must be treated equally and fairly. Firstly, to start from our appearance, i.e. face and body, as soon as we have reached the Western Pure Land, everyone looks identical, including ourselves, with the most dignified appearance, fully complete with a genuine golden body, the same as Amitabha. This is utterly incredible.


第四愿：三十二相愿
The 4th Vow: All beings possess Thirty-two Auspicious Marks
三十二种。大丈夫相。
All beings who are born in the Western Pure Land will uniformly possess Thirty-two Auspicious Marks* of a Great Man.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P19-P21)

三十二相是此世间认为最好的贵相。往生到净土，众生跟佛相同，所以极乐世界是平等世界。
The Thirty-two Auspicious Marks are considered the most supreme, dignified and noble features in this world. When we are born in the Western Pure Land, we will all look identical to Amitabha with the same Thirty-two Auspicious Marks. Therefore the Western Pure Land definitely is a world of fairness and justice.

我们没有往生之前要修平等心，以平等心处世待人接物，才能往生，这样才是真正念佛人。
Under these circumstances, we need to practise “fairness” before we are born in the Western Pure Land. Every day, we interact with people or issues without discrimination but always with a mind of fairness and equality; we will then be received in the Pure Land. We, therefore, can be considered as real Buddhists who chant the name of Amitabha.

* Thirty-two Auspicious Marks — Thirty-two marks of excellence.

念“阿弥陀佛”就是心平等，就是心清净。阿弥陀佛就是清净、平等、觉。所以念这一句“阿弥陀佛”，我心清净、平等、觉而不迷，这才与清净心相应、平等心相应、觉心相应。此理此事不可不知！
The way we chant Amitabha delivers a mind of fairness and equality, in other words, a pure mind. Amitabha represents pureness, fairness and awakening. As such, whenever we single-mindedly chant Amitabha, our mind will also become pure, fair and awakened so much so that our chanting will somehow connect directly with Amitabha's purity, fairness and awakening. It is imperative that we understand the theory and issues behind all these!
(“The Seekers of Glossary of Buddhism” 2003, The Third Edition, Page 788)


第五愿：身无差别愿
The 5th Vow: All beings have an identical magnificent appearance

端正净洁。悉同一类。若形貌差别。有好丑者。不取正觉。
All beings that are born in the Western Pure Land will uniformly possess an identical magnificent golden body, with the same appearance and features. If there is any difference in their external physical appearance, I will not become a Buddha if I fail to fulfil the 3rd, 4th and 5th Vows.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows”  《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P22-P24)

我们这个世间，大家也晓得为什么放不下，就是不平等，心里有怨恨不平，这才放不下。结果是自己要受果报，这是值得我们警觉的。
In our Saha World here, undoubtedly we have more or less experienced that this is a world of unfairness. There are complaints and disapproval as we feel disadvantaged and, because of this, we cannot let go. In the end, we reap what we sow, we induce all sorts of bad karmas for ourselves and as a result we suffer. Therefore, it is worthwhile for us to remain vigilant.

这个世间为什么不平等？就是心不平等。人心不同，各如其面。业报也各不同。所以，我们所作所为若与西方净土阿弥陀佛的愿望完全违背，能去得了吗？
Now, we may ask why this Saha World is unfair and prejudiced. It is purely due to our state of mind that is often full of discrimination and unfairness. It is exactly like everyone's face and appearance that each person is unique and hence everyone's retribution is different too. When our thoughts and actions go against Amitabha's Vows, how can we still go there?

我们念这一品，要能真正做到反省检点。自己修行是不是真的能往生，还用得着问别人吗？
When we are studying this chapter of “Forty-Eight Great Vows”, we should reflect carefully and vigilantly on ourselves. With our current state of practices, are we really qualified to achieve rebirth in the Western Pure Land? Do we still need to ask others?

真正往生不生病，坐着走、站着走、预知时至，晓得什么时候佛来接引，才是决定往生。只要经典中的教训都做到，没有求不到的。
We heard that there were some cultivators who surely knew the due date and time for Amitabha to receive them. They did not seem to suffer from any illness at the end of their current lifespan. When the time came, they could even remain in the posture of either sitting or standing. This was truly a Rebirth. If we follow the teachings of the sutras closely, achieving rebirth in the Pure Land is not impossible.


第六愿：宿命通愿
The 6th Vow: All beings possess the ability to recall former lives


第七愿：天眼通愿
The 7th Vow: All beings possess the ability to "see"


第八愿：天耳通愿
The 8th Vow: All beings possess the ability to “hear”

我作佛时。所有众生。生我国者。自知无量劫时宿命。所作善恶。皆能洞视、彻听。知十方去来现在之事。不得是愿。不取正觉。
When I become a Buddha, all those who are born in the Western Pure Land will possess supernatural powers knowing exactly how they lived in each of their past lifetimes during innumerable kalpas, in particular, as to how they gathered their own good or bad karmas. They will also be aware of all the events and issues of all Ten Directions in the Past, Present and Future, simply by way of “seeing” and “hearing”. I will not become a Buddha if I fail to fulfil the 6th, 7th and 8th Vows completely.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P25-P30)

生到极乐世界，我们的能力恢复了。就是常讲的神通、六通。六通是六根的本具能力的恢复。西方世界即使下下品往生的，能力之大，几乎跟阿弥陀佛相等，这是得到弥陀本愿的加持，确实是难信之法。
Once we are born in the Pure Land, we will immediately resume our “basic abilities”, i.e. the magnificent supernatural powers* of knowing, seeing, hearing, transforming and travelling etc. These supernatural powers in fact are the restoration of the original functions of our six roots (eye, ear, nose, tongue, body and mind). For anyone who is born in the Pure Land even at the lowest level of entry, will acquire immediately these sorts of powers that are almost equivalent to Amitabha. This has been heavenly blessed by Amitabha's Vows and is indeed unbelievable.

* Six types of supernatural powers (六通)：
(i) the Magic Powers （神足通）
(ii) the Divine Eye （天眼通）
(iii) the Divine Ear （天耳通）
(iv) the Penetration of other's Minds （他心通）
(v) the Recollection of Former Lives （宿命通）
(vi) the Exhaustion of Outflows** （漏尽通）

经上讲由于我们无量劫来种植的善根深厚，过去生中曾经供养无量无边诸佛如来，现前蒙诸佛冥冥中加持，令我们听了生欢喜心、不怀疑、肯相信。所以的确有大福德之人才肯念佛，福德不够的人不会念佛，因为他有业障碍住。
As mentioned in the Sutra, in our past countless lifetimes during incalculable kalpas, we had already accumulated a great deal of merits and virtues. We also in our numerous past lifetimes have made plenty of offerings to numerous Buddhas. In the meantime, since we are being blessed by all the Buddhas, accordingly we feel delighted, positive and are willing to believe in Buddhism. It is true that only those who have already acquired a great deal of merits and virtues are willing to chant Amitabha. For those who are unable to chant Amitabha, it is because they have lots of bad karmas as obstacles to stop them from chanting.

** Outflows — (Asrava in Sanskrit) means “Leaking”. Anything which serves to divert beings away from their inherent Buddha-nature. Outflows are so called because they are turnings of energy and attention outward rather than inward.
(“The Seeker's Glossary of Buddhism”, 2003 The Third Edition, Page 495.)


第九愿：他心通愿
The 9th Vow: All beings in the Western Pure Land possess the ability to ascertain the minds of other beings 

我作佛时。所有众生。生我国者。皆得他心智通。若不悉知亿那由他百千佛刹。众生心念者。不取正觉。
When I become a Buddha, all those who are born in the Western Pure Land will possess the supernatural power to ascertain and understand the thoughts of other beings of hundreds of thousands of trillions of Buddha Lands. I will not become a Buddha if I fail to fulfil this Vow completely.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P31-P34)

读这一段就更害怕！这是十方世界一切众生起心动念，他们住在极乐世界的都知道！这是真的。
It is indeed quite shocking when reading this paragraph (of the 9th Vow)! For all of us from Ten Directions (including the Saha World), whenever we have some wandering thoughts that accidentally cross our mind or we simply do some thinking, everyone in the Pure Land knows. This is awful but nevertheless, it is true.

我们自己起心动念，瞒鬼神都不容易，何况西方极乐世界有这么多人都在看我们，听我们，他们全知道。
It is indeed hard to hide our thoughts from ghosts or deities, not to mention from all those who live in the Western Pure Land. They all know about our every single stirring of thoughts. They can either choose to watch us or listen to us. They just know!

在《华严经》里讲二十重华藏世界，娑婆世界跟西方极乐世界同在第十三层。好像二十层的大楼，娑婆跟极乐同在一层，距离很近。
In the “Flower Adornment Sutra” (华严经) , it mentions that there are twenty levels of Hua Cang Shi Jie (华藏世界), where both this world and the Pure Land happen to land on the thirteenth level. Just like a 20-storey building, the earth and the Pure Land are both located on the same floor, very close indeed!

《阿弥陀经》讲西方极乐世界距离我们娑婆世界十万亿佛国。而此地所说的“亿那由他百千佛刹”，我们才知道，才十万亿佛国土的距离，实在不算什么！
In the “Amitabha Sutra” (阿弥陀经) , it says that the Pure Land is 10 Trillion Buddha Lands away from us. However, if we compare this to hundreds of thousands of Trillions of Buddha Lands as mentioned in this Vow, we can tell that the distance for merely 10 Trillion Buddha Lands is comparatively nothing at all!

净业要怎么修法？“心净则土净”。心不清净不能往生！心要怎样才清净？有妄想就不清净。什么是妄想？我在此地老老实实告诉诸位同修，不想阿弥陀佛就全是妄想！
How do we cultivate pure karma? “A pure mind will certainly give rise to a pure land.” If we cannot maintain a pure mind, we definitely cannot go to the Western Pure Land! Then what do we need to do to obtain a pure mind? We must firstly understand that whenever we have wandering thoughts, naturally we will be incapable of obtaining a pure mind. Then what are wandering thoughts? I (Venerable Master Chin Kung 即上净下空老法师) have to tell you honestly; the definition of “Wandering Thoughts” covers all the thoughts that come and go in your mind without thinking of Amitabha!

在佛教史上清朝有一位很了不起的慈云灌顶法师，他说“所有一切经论法门都消不了的业障，这句”阿弥陀佛“能消。
In the Ching Dynasty (清朝) in ancient China, there was a famous monk called Ci Yun Guan Ding Fa Shi (慈云灌顶法师). He said: “In case all our bad karmas cannot be extinguished by reading Sutras or any other methods, the chanting of Amitabha will.”

“阿弥陀佛”是正念，“阿弥陀佛”是正语。离开“阿弥陀佛”，就是妄想，就是业障。
“Amitabha” represents “Right Mindfulness” （正念） and “Amitabha” also represents “Right Speech” (正语) from the Holy Eightfold Path (八正道). Therefore, once we move away from the thought of Amitabha, it actually means we are getting wandering thoughts instead and this contributes to our bad karmas.

我们能把这句佛号老老实实抓住，许多人念三年，预知时至，佛来接引。三年就成功，怎么成功的？业障都消了。
We can certainly grasp the name of “Amitabha” tightly. In some cases people spent only 3 years in chanting before they were actually received by Amitabha. Just 3 years! This is absolutely marvellous! But how do they achieve such success? It is due to chanting. All their karmas had been extinguished through chanting.

我们平日口里念佛、念经，心里计较，一桩也放不下。这是我们这一生念佛不能往生的原因。来生是不是得人身，再遇到佛法？以前我们不知错过多少次。
Everyday we spend time chanting Amitabha or reading the sutras; yet, we still bother about other people or things around us, not a single thing do we choose to let go. Purely for this reason, we cannot go to the Pure Land in this lifetime. We must ask ourselves whether we are able to get a human body again in our future lifetimes or are we able to come across Buddhism by any chance ever again? We also do not know what we might have missed in the past.

所以，“一念相应”，心地真正清净，真正平等，心中只有这句“阿弥陀佛”之外，别无妄念，这才相应。念到相应，才是念佛人。绝对不光是手里拿念珠，口念“阿弥陀佛”，那只是个样子而已。
Therefore, in order to “establish a connection with Amitabha”, we strictly need to have a pure and fair mind. We only have “Amitabha” in our mind without any more wandering thoughts; as such, we can make the connection where possible. Anyone who makes a connection with Amitabha can be considered as a real Buddhist who has proven that he chants properly. For someone who just chants Amitabha casually and holds a Buddist beading bracelet in his hand, it does not necessarily mean that he is chanting seriously. It may simply be an appearance only.


第十愿：神足通愿
The 10th Vow: All beings in the Western Pure Land possess the ability of physical transformation and movement

我作佛时。所有众生。生我国者。皆得神通自在。波罗蜜多。
When I become a Buddha, all those who are born in the Western Pure Land will possess the supernatural power to physically transform, move or travel swiftly to any place at will. The ability is absolutely magnificent without hindrance.
.....................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P35-P38)

这一段经文，前面完全相同，真是愿愿度众生，尽虚空遍法界一切众生都是弥陀愿海所摄，一个都不舍。
The phrase at the beginning of this paragraph is the same as the previous one. It shows Amitabha's great mercy and compassion to embrace and save all of us in the universe with his great Vows; not a single soul is He going to miss out.

因为有这一愿，所以西方世界的众生，才有能力每天去拜访十方无量无边的诸佛。供养佛福报很大。
Due to the presence of this Vow, beings in the Western Pure Land do have the ability to respectfully visit and make offerings simultaneously to incalculable Buddhas in all Ten Directions. Offerings made to Buddhas are truly full of merits.

同时，有这一愿，我们听了很欢喜，因为我们娑婆世界有很多家亲眷属，我们到了西方极乐世界，才知道我们真有能力照顾他们，只要机缘成熟，我们必定去度化那些家亲眷属，帮助他们一生成就。
At the same time, we are also very delighted to hear this Vow as once we have reached the Pure Land there are certainly many of our relatives and friends whom we leave behind in this world. We understand for sure that only when we are in the Pure Land will we genuinely have the ability to look after them. When the time and conditions are right, we will certainly save all of them by delivering and liberating them to achieve rebirth in due course.

有人一生拼命念佛，来生到哪里去？到阿鼻地狱去。我过去听到这话，吓一大跳。怎么想也想不通。我去问李老师。从《大势至菩萨圆通章》慈云灌顶法师的《注解》内：念佛有一百种果报，第一种就是念佛堕阿鼻地狱。
Someone spent a lot of time and effort in chanting vigorously and yet in the end he fell into the Avici Hell (阿鼻地狱). Years ago, when I (Venerable Master Chin Kung 即上净下空老法师) first heard of this, I was totally shocked and surprised and could not understand why. I approached my teacher, Mr Lee Bing-Nam (李炳南老师). He explained that according to the “Explanation Note” done by Ci Yun Guan Ding Fa Shi (慈云灌顶法师) on “The Chapter on the Perfect Complete Realization of Great Strength Bodhisattva through Buddha Name Recitation” from the Surangama Sutra” （楞严经之大势至菩萨念佛圆通章), there are as many as one hundred kinds of retributions for people who chant Amitabha. The first one is to fall into the Avici Hell.

原来我们念阿弥陀佛，但障碍别人这一生不能成佛，这个罪过不得了，比杀人的罪还重。所以障碍人学佛，特别是障碍人念佛求生净土，这个罪过非常重。
It is because if we ever purposely damage other people's opportunity to become a Buddha, even if we chant Amitabha, we still have committed a terrible sin, worse than killing. Therefore, we should never obstruct or discourage people from learning Buddhism or chanting their way to get rebirth in the Western Pure Land. This obviously is a serious sin.


第十一愿：遍供诸佛愿
The 11th Vow: All beings in the Western Pure Land possess the ability to pay homage simultaneously to all Buddhas

于一念顷。不能超过亿那由他百千佛刹。周遍巡历。供养诸佛者。不取正觉。
When I become a Buddha, all those who are born in the Western Pure Land will possess the supernatural power to visit concurrently, in a split second, numerous Buddhas in hundreds of thousands of trillions of Buddha Lands paying respects and providing offerings. I will not become a Buddha if I fail to fulfil the 10th and 11th Vows.
..................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P39)

极乐世界菩萨能力广大，上供诸佛，下度众生。
With this powerful ability, Bodhisattvas in the Western Pure Land are able to pay homage and provide offerings to all Buddhas concurrently. They are also in a position to truly deliver and liberate other beings.


第十二愿：定成正觉愿
The 12th Vow: All beings in the Western Pure Land will achieve Supreme and Perfect Enlightenment

我作佛时。所有众生。生我国者。远离分别。诸根寂静。若不决定成等正觉。证大涅槃者。不取正觉。
When I become a Buddha, all those who are born in the Western Pure Land will have a pure and awakened mind without discrimination or inequality. The senses of their roots (eye, ear, nose, tongue, body and mind) are totally peaceful, serene and tranquil. If those who are born in the Pure Land cannot attain the Unsurpassed Supreme and Perfect Enlightenment* and eventually reach the Nirvana**, I will not become a Buddha.
.....................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P40-P42)

这一愿是阿弥陀佛保证往生者，必定一生成佛的保证书。
This Vow significantly delivers a “Guarantee” directly from Amitabha that all those who are born in the Western Pure Land of Ultimate Bliss will attain the Unsurpassed Supreme and Perfect Enlightenment or Buddhahood successfully in this lifetime.
(Extract from Amitabha Pureland Web (Australia) / amitabha@amtbweb.org)

* the Unsurpassed Supreme and Perfect Enlightenment (无上正等正觉) — For Mahayana, it means all living beings can and will achieve Buddhahood.

** Nirvana (大涅槃) - It refers to the state of liberation through full Enlightenment. Nirvana is classified into 4 categories: Nirvana with residue; Nirvana without residue; Svabhava Nirvana and Non-abiding Nirvana.
(“The Seekers of Glossary of Buddhism” 2003, The Third Edition, Pages 59, 225 & 455)


第十三愿：光明无量愿
The 13th Vow: The Infinite Light possessed by Amitabha shines brilliantly

我作佛时。光明无量。普照十方。绝胜诸佛。胜于日月之明。千万亿倍。
When I become a Buddha, the Infinite Light I possess shines brilliantly on all Buddha Lands in Ten Directions. This Infinite Light is matchlessly the most superb, richest and brightest light by thousands of trillions of times, if compared to any other Buddha lights, sunshine and moonlight.


第十四愿：触光安乐愿
The 14th Vow: Buddha's Infinite Light makes all beings feel serene and joyous

若有众生。见我光明。照触其身。莫不安乐。慈心作善。来生我国。若不尔者。不取正觉。
If sentient beings are able to see the Infinite Light that shines upon them, they will undoubtedly feel serene, peaceful and joyous. It will naturally encourage them to generate greater mercy and compassion thus increasingly accumulating merits and virtues. Eventually, all these beings will be born in the Western Pure Land. I will not become a Buddha if I fail to fulfil the 13th and 14th Vows.
....................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P42-P59)

这十三及十四两愿可合在一起讲。光明指智慧，也是指愿力所及之处。是尽虚空法界，没有限量的。
These two Vows can be discussed together. The “Infinite Light” can be explained as “great wisdom” and it also refers to the area “as far as the Vows can reach”. As a matter of fact, the area covered by these Vows is actually the whole universe, with no restriction whatsoever.

像释迦牟尼佛一样，十方诸佛如来，没有一尊佛不劝众生求生净土。因为在自己的教区，想修成佛，要经历三大阿僧祇劫，世间太长！到西方极乐世界去留学，很快就成就。我们从这里看出来。所以佛的光明，绝胜诸佛。
Just like Shakyamuni Buddha, all Buddhas in Ten Directions are also keen to urge all beings to be born in the Western Pure Land. It is because if we want to practise till we successfully become a Buddha in our own place, it will take an unbelievably long period of time, at least three “Asamkheya kalpas* (or eons or aeons)” so it indeed takes a very long time. But if we want to achieve Buddhahood after we have reached the Western Pure Land, it takes a relatively much shorter time. Therefore, we can see from here that the Infinite Light of Amitabha is definitely superior to all other Buddhas.

* 阿僧祇劫～阿僧祇是印度话，指世间无量的意思。
Asamkheya kalpas (in Sanskrit) an inconceivably long period of time.

弥陀的光，我们见不到是因为我们自己有障碍，不是佛光不照我们。佛光注照从来没有间断。我们必须远离分别、诸根寂静；假如我们的心清净到一定的程度，我们的能力就能恢复，无量无边不同波长的光波都能见到，这个世界立刻就变了。
The reason we cannot see the Infinite Light of Amitabha is that we have barriers ourselves. We must understand that the Infinite Light is always shining upon us without stopping. In order to see the Infinite Light, we have to abandon our own differentiation, discrimination and injustice till all our roots are strictly calm and peaceful. Only when our mind has reached a certain degree of purity, will our abilities resume. We will then be able to see all the innumerable and different lengths of rays of lights. Hence the appearance of this world will be changed instantly.

学佛有什么好处？就是离苦得乐。没有学佛，心不安；学佛之后，心安了。
What is the real benefit of learning Buddhism? Through practising Buddhism, we have learnt how to abandon all our sufferings and assume a peaceful and comfortable mind. Prior to learning Buddhism, we often feel restless and agitated. But once we have learnt Buddhism, we gradually feel serene and peaceful.

我们修净土的，阿弥陀佛是我们的本师。他发四十八愿，哪一愿是为自己？念念为法界一切众生。阿弥陀佛已成佛十劫，所以他的心愿已经是圆满了。
As a practitioner in practising Pure Land Method, we see Amitabha as our Original Teacher. Out of the Forty-Eight Great Vows He made, how many of them are solely for Himself? None. In His every thought, He is entirely for all beings selflessly. Amitabha has since become a Buddha for 10 kalpas, therefore He had virtually fulfilled all His Vows completely.


第十五愿：寿命无量愿
The 15th Vow: All beings in the Pure Land will live an Infinite Lifespan

我作佛时。寿命无量。国中声闻天人无数。寿命亦皆无量。
When I become a Buddha, I will live an infinite lifespan. In the Western Pure Land there are immeasurable numbers of “Sravaka” and “Celestial Beings” who will also live the same infinite lifespan.
.....................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P43, P60-61.)

第一愿“寿命无量愿”可以说是四十八愿的重心。诸位想想，如果这个世界再美好，再庄严，但寿命短促，这种殊胜庄严对他有什么意义？无量的殊胜庄严，要有寿命去享受才行。所以一切无量中，寿命第一。
This Vow of “To live Infinite Lifespan” is actually the centre of the Forty-Eight Great Vows. Even if this world is considered beautiful, splendid and solemn; but if our lifespan is short, what does it mean to us? There is no relevance at all. Therefore, it is essential that we need to live a long lifespan to enjoy all these. An “Infinite Lifespan” is the first thing we need amongst all.

此处讲的“声闻天人”，是指往生者没有到西方极乐世界以前的身份。
The “Sravaka” and “Celestial Beings” mentioned in this Vow are actually the names used in their previous existence before entering the Pure Land.

极乐世界纯是菩萨法界，而且都是普贤菩萨法界，这是不可思议。如果菩萨不修《普贤行》，就不能圆成佛道；换句话说，无上正等正觉，不能证得。我们在本经，（即《佛说无量寿庄严清净平等觉经》）第二品就看到。所以西方极乐世界是纯一的普贤菩萨法界，都是普贤菩萨。
The Western Pure Land of Ultimate Bliss is purely a Bodhisattva World, in fact, a Samantabhadra Bodhisattva World (or Universal Worthy Bodhisattva/Pu Xian Pu Sa 普贤菩萨法界). This is most amazing and unbelievable. If Bodhisattvas do not practise the “Ten Great Vows of Samantabhadra Bodhisattva” 《普贤行》) , they are highly unlikely to attain Buddhahood. In other words, they cannot attain the “Unsurpassed Supreme and Perfect Enlightenment” (无上正等正觉). We can also read about this in Chapter 2 of the “Infinite Life Sutra”. (“The Forty-Eight Great Vows” are in Chapter 6 of the “Infinite Life Sutra). Therefore, the Western Pure Land is purely a Samantabhadra Bodhisattva World. Each and every one in the Pure Land, he is virtually a Samantabhadra Bodhisattva.

Ten Great Vows of Samantabhadra Bodhisattva (Universal Worthy Bodhisattva)
《普贤行》：
1. Respect Buddha and all beings （礼敬诸佛）
2. Praise the virtue of the Buddha-nature （称赞如来）
3. Make offerings extensively （广修供养）
4. Repent karmic misdeeds（忏悔业障）
5. Be joyful over others' meritorious deeds （随喜功德） 
6. Request Buddha's teachings （请转法轮）
7. Request the Buddha resides in this world （请佛住世）
8. Abide by the Buddha's teachings （常随佛学）
9. Accord with all beings （恒顺众生）
10. Dedicate all merits to all beings （普皆回向）
(Refer Appendix B for details.)


第十六愿：声闻无数愿
The 16th Vow: There are incalculable numbers of celestial residents in the Pure Land

假令三千大千世界众生。悉成缘觉。于百千劫。悉共计较。若能知其数量者。不取正觉。
In case all the beings in the “Three-Thousand-Great-Thousand-Worlds”# have become “Pratyeka”* during numerous kalpas**, if the total number can be known precisely, I will not become a Buddha.
....................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P62-P66)

* Pratyeka — in Sanskrit (缘觉) -Those who become enlightened by meditating on the principle of causality.
(The Seeker's Glossary of Buddhism 2003 The Third Edition” P589)

#三千大千世界～这是在佛经中常讲的三千大千世界。这是一尊佛的教化区。
三千是说这个世界的结构：
一个单位世界是一个太阳系
一千个这样的太阳系单位世界才是一个小千世界
一千个小千世界，是一个中千世界
一千个中千世界，是一个大千世界。
In the sutra, it often says “Three-Thousand-Great-Thousand-Worlds” which in fact refers to the structure of the world. One unit of the world is equal to a Solar System (太阳系).
One thousand of these units form “a Small-Thousand-World System”.
One thousand “Small-Thousand-Worlds” form “a Medium-Thousand-World System”.
One thousand “Medium-Thousand-Worlds” form “a Great-Thousand-World System”.

This set of worlds is often referred to as “a Three-Thousand-Great-Thousand-World System” indicating that it is composed of smaller sets and is a Buddha's Teaching Area.

Translator's Note:
“A Three-Thousand-Great-Thousand-World System”:-
One of the innumerable systems in Buddhist cosmology containing a billion worlds or solar systems. “One” world (one solar system 太阳系) is composed of One Mount Sumeru (须弥山), one sun, one moon, eight concentric rings of mountains separated by eight concentric rings of oceans and four inhabited continents:
1. 南赡部洲 Jambudvipa — 旧云阎浮提 (the Earth in which we live);
2. 东圣神洲 Purvavideha;
3. 西牛货洲 Aparagodaniya;
4. 北俱卢洲 Uttarakuru.

This world of ours, in fact, is an extremely small part of one of those countless universes. Therefore, we should see our problems and difficulties within the proper framework and perspective.
(‘The Seekers of Glossary of Buddhism” 2003 The Third Edition” page 66)

黄念祖老居士对天文很有研究。照他的说法，一个单位是以银河系为单位才对。那么，一个单位的世界，就更大，大到无法想像。
The late Master Huang Nian Zu (已故 黄念祖老居士) studied a lot regarding astronomy and he reckoned that one unit of world might cover one Galaxy (银河系) instead. In that case, a unit of world is immeasurably vast, much bigger than we could possibly imagine.

** 小劫～从84，000岁往下数，每一百年减少一岁，一直减至十岁；然后每一百年增加一岁，一直增加到84，000岁。这一个往复（成、住、坏、空），为一小劫。
One Kalpa (in Sanskrit) (Eon or Aeon) — In Buddhism, a kalpa indicates the length of time between the creation and recreation of a world or universe, spanning the period of a world's formation, existence, destruction and non-existence.
(‘The Seekers of Glossary of Buddhism” 2003 The Third Edition P 349)

小劫：就是16，800，000年
1 small kalpa = 16.8 million years
中劫：就是20个小劫16，800，000 x 20 = 336，000，000 一中劫就是336，000，000年
1 medium kalpa contains 20 small kalpas = 336 million years
大劫：就是4个中劫336，000，000 x 4 = 1，344，000，000年
1 large kalpa contains 4 medium kalpas = 1.344 billion years

However, there are different interpretations of measurement of a kalpa in Buddhism. Some say one large kalpa is made up of 80 medium kalpas instead, so the sum of one large kalpa equals to 26,880,000,000 years.

Therefore,
One Small Kalpa = 16.8 million years,
One Medium Kalpa = 336 million years,
One Large Kalpa = 1.344 billion years or 26.88 billion years.

There are Ten Dharma Realms (Worlds) (十法界) for all beings, namely:
六道法界 The Six Realms:

(1) 地狱道～人死时，若生嗔恚，下一生投入地狱道。
Hells Realm - If at the time of dying a person's last thought is hatred or anger, he will be born in the next life in the Hells Realm.

(2) 饿鬼道～人死时，若生贪爱，下一生投入饿鬼道。
Hungry Ghosts Realm - If at the time of dying a person's last thought is greed, he will be born in the next life in the Hungry Ghosts Realm.

(3) 畜生道～人死时，若生愚痴，下一生投入畜生道。
Animals Realm - If at the time of dying a person's last thought is delusion, he will be born in the next life in the Animals Realm.

(4) 阿修罗道～人死时，若生傲慢及怀疑，下一生投入阿修罗道。
Asura Realm - If at the time of dying a person's last thoughts are doubts and arrogance, he will become in the next life a malevolent spirit in the Asura Realm.

(5) 人道～人死时，若有持戒及慈悲心，下一生再次投入人道。
Human Beings Realm — If at the time of dying a person's last thoughts are Precepts and kindness, he will be reborn in the next life in the Human Beings' Realm.

(6) 天道～人死时，若持有十善业，下一生再次投入天道。
Celestials Realm — If at the time of dying a person's last thoughts are the Ten Wholesome Ways, he will be born in the next life as a celestial being in the Celestials Realm.


四圣法界 The Four Saints Worlds:
(7) 声闻法界～声闻修四圣谛（即阿罗汉）已离生死轮回，小乘法。
Shravaka World — a noble disciple who has attained “The Four Degrees of Awakening” and is no longer subject to the Cycle of Death and Birth. They are also called Arhat. This is the goal of Theravadin practice.

(8) 缘觉法界～缘觉（又称辟支佛，独觉）～观十二因缘而得悟者。
Pratyeka World - Those whose minds dwell on the doctrine of the Twelve Links of Causation and Conditions.

(9) 菩萨法界～虽然断除了“分别”，但是还有“习气”。
Bodhisattva World — Those who practise the “Six Paramitas” still have ongoing habits of their previous lives although they have abandoned attachments and differentiation/ discrimination.

依照“净土宗”，菩萨可超越下面所说的第（10）四圣佛法界，直接求生西方净土，然后到他方有缘世界成佛。
According to the Pure Land Buddhism, Bodhisattvas can choose to go beyond the Four Saints Realms and chant their way to be born in the Western Pure Land. After this, they can and will, when the time and conditions are both right, become a real Buddha (other than the Pure Land) in another world where they are predestined to.

(10) 佛法界～并非极乐世界内的佛。他们被称作佛，但是他们还有起心动念。
Buddha World — Although they are called Buddha from the Thervadin practices they are not equivalent to Buddhas like Amitabha in the Western Pure Land from the Mahayana practices as they still develop “thoughts” in their minds.
( “The Seekers of Glossary of Buddhism” 2003 The Third Edition P 37, 189-190)
(Ding Fubao's Dictionary of Buddhist Studies 丁福保佛学大辞典）


第十七愿：诸佛称叹愿
The 17th Vow: Amitabha is praised by all Buddhas

我作佛时。十方世界无量刹中。无数诸佛。若不共称叹我名。说我功德国土之善者。不取正觉。
When I become a Buddha, all Buddhas from Ten Directions will unanimously praise, admire and commend me for the incredible and magnificent power of my Name “Amitabha”. All Buddhas will also spontaneously introduce, applaud and promote the merits, virtues and the adorned solemnity of the Western Pure Land of Ultimate Bliss. I will not become a Buddha if I fail to fulfil this vow.
....................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P66-P70)

这第十七“诸佛称叹愿”对我们非常重要。如果没有这一愿，西方极乐世界再好，我们也不知道。从这一愿里才真正看清楚，弥陀的教区是尽虚空遍法界。
This 17th Vow of “Praised by all Buddhas” is extremely crucial to us. Without this Vow, we cannot possibly hear about the Western Pure Land despite how beautiful and gorgeous it is. We can also see from here that the teaching area covered by Amitabha is, in fact, the whole universe.

佛为我们讲解这一部经，就是赞叹阿弥陀佛国土依正庄严，不可思议功德之利。
Shakyamuni Buddha teaches us this sutra (the “Infinite Life Sutra”); His purpose is to praise the incredible and unbelievable solemnity, virtues and merits of Amitabha and His Pure Land.

十方诸佛世界没有一尊佛不对他所教导的众生，宣讲《无量寿经》、《阿弥陀经》、《观无量寿经》，及赞叹阿弥陀佛。换句话说，没有一尊佛不念阿弥陀佛，劝大家信愿持名 ，往生不退成佛。这里讲的众生，包括我们本人在内。
All Buddhas from Ten Directions also teach all their beings in their respective Buddha Lands about these sutra (the "Infinite Life Sutra", the "Amitabha Sutra" and the "Visualization Sutra"） and highly commend Amitabha. In other words, all Buddhas "chant" Amitabha and they also urge all beings to chant Amitabha accordingly with a view to getting rebirth in the Western Pure Land and becoming a non-retreating Buddha. "All beings" clearly indicates that we are also included.

一切诸佛为什么赞叹阿弥陀佛？就为了下一愿，即第十八愿：“十念必生愿”。自古以来，许多祖师大德，都公认这一愿是四十八愿的核心。
Why do all Buddhas highly praise and commend Amitabha? It is because of the next Vow, the 18th Vow of “Beings who chant “Amitabha” mindfully for a consecutive ten times immediately before death will be born in the Western Pure Land of Ultimate Bliss”. Since ancient times, many Patriarchs and Sages had since recognized that this Vow has been effectively the core of “The Forty-Eight Great Vows”.


第十八愿：十念必生愿
The 18th Vow: All beings who chant “Amitabha” mindfully for a consecutive ten times immediately before death will be born in the Western Pure Land of Ultimate Bliss

我作佛时。十方众生。闻我名号*。至心信乐。所有善根。心心回向。愿生我国。乃至十念。若不生者。不取正觉。唯除五逆。诽谤正法。
When I become a Buddha, if all beings from Ten Directions have ever heard of my Name*, accordingly, they will entrust themselves to me genuinely. They will also dedicate wholeheartedly their own roots of virtues and goodness to “the rebirth in the Western Pure Land” that they sincerely desire to be born there. If they are mindful of me and chant my name “Amitabha” devotedly for a consecutive ten times#, they will surely be born in the Western Pure Land. I will not become a Buddha if I fail to fulfil this Vow. However there are exceptions; anyone who has committed any of the “Five Cardinal Sins”** and/or maliciously condemned or blasphemed or denounced the Dharma, as a result, will not be received in the Western Pure Land.
.......................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P70-P90)

* “闻我名号”～此地的“闻”不是普通的听闻，这是讲菩萨的“闻慧”，一个“闻”字，包括了闻、思、修。
* “Hear my Name” - The word “hear” is not explained as in the sense of hearing as we usually do. This is the “Hearing with Wisdom” of Bodhisattva. The word “hear” comprises “wisdom generated from hearing, contemplation and practising”:-

● 闻慧～依见闻经教而生之智慧
   Wisdom of Hearing — wisdom generated from listening to the teachings of sutras
● 思慧～依思惟道理而生之智慧
   Wisdom of Contemplation — wisdom generated from contemplating and understanding of the theory of the teachings
● 修慧～依修禅定而生之智慧
   Wisdom of Practising Meditation — wisdom generated from practising deep concentration and profound meditation.
(Extract from Ding Fubao's Dictionary of Buddhist Studies 丁福保佛学大辞典）

Translator's Note:
The “Hearing with Wisdom” (闻、思、修) will also apply to the rest of the Forty-Eight Great Vows whenever it mentions “hear my name”.

闻是缘份，这个缘份决定不是偶然的。能在一生中听到阿弥陀佛的名号、经论，那真的是善男子、善女人，不是假的。这个“善”是无量劫来所种的善根，跟其他经上所讲的善男子善女人不一样，比那些深厚得太多了，才有缘份听到这部经《无量寿经》，听了之后一定欢喜。
Able to “hear” Amitabha and the sutras are never accidental. It happens only when the time and the conditions are both right. Sentient beings that are able to hear Amitabha and the sutras are called “Good” men or women. Unlike the other “good” men or women mentioned in other sutras, this particular “Goodness” means the “Roots of Virtues and Goodness” accumulated by us over the past incalculable kalpas. These “Roots of Virtues and Goodness” are comparatively much deeper. As such, we arrive at the right time to listen to this sutra (“The Infinite Life Sutra”) and then we will surely feel comfortable and blissful.

我们今天听了弥陀名号，从今而后，我们尽形寿，现前这一生，要做到心里念念都是阿弥陀佛。一间断就产生两个现象：一是打妄想，一是无明。
As we have heard of Amitabha, from now on till the end of this lifetime, we need to remain mindful of Amitabha in our every thought. Otherwise, if our thoughts of Amitabha get interrupted, two types of phenomena will appear; either we are filled with wandering thoughts or we often mistake illusion for reality.

佛祖提醒我们，佛号断了，就是贪嗔痴，就是造六道三途业。这一句佛号就是净业，教我们永脱轮回，往生不退成佛，所以“至心”是关键的字眼。
Shakyamuni Buddha reminds us: once the chanting of Amitabha stops, we will be motivated by greed, hatred and ignorance (delusion/attachment) and will cause bad karmas that in turn will, in the end, drive us into one of the six realms or the 3 bad realms. The chanting of Amitabha undoubtedly is considered a “pure” karma that will enable us to go beyond the Cycle of Death and Birth and eventually become a Buddha. Therefore, to be “devotedly mindful” of Amitabha is unquestionably the crux of the matter.

# “乃至十念”～这是念十句佛号，临终十念。《佛说阿弥陀经》云“其人临命终时，阿弥陀佛与诸圣众，现在其前。是人终时，心不颠倒，皆得往生西方极乐国土。”作不退菩萨。
# “Chanting my names for a consecutive ten times” — As per “Amitabha Sutra” shortly before a person finishes his lifespan, if he is whole-heartedly mindful of Amitabha and not in a confused state of mind, vows devotedly to be born in the Western Pure Land, and chants the name of “Amitabha” single-mindedly, even just for a consecutive ten times of name-chanting, instantly Amitabha will appear in front of the dying person together with all other Bodhisattvas to receive him in the Western Pure Land of Ultimate Bliss. As soon as he is born in the Western Pure Land, he will become a non-retreating Bodhisattva.

“所有善根，心心回向，愿生我国”～一切善根功德都回向“求生西方” 。
We also need to dedicate wholeheartedly all our own roots of goodness, virtues and merits to the "seeking of rebirth in the Western Pure Land".

前面讲的“专念”是正修，“善根回向”是助修。正修偏重在慧，助修偏重在福。
While the "Chanting" is our primary practice, the “dedication of all our Roots of Goodness, Virtues and Merits to the seeking of rebirth in the Western Pure Land” will be our supplementary practice. The primary practice focuses on the practising of “wisdom” and the supplementary on “good fortune”.

临终有病苦就是福报不具足。病是果报，生死轮回都有办法转得了，疾病当然可以转。怎么转法？真心努力修善。许多业障罪报不知不觉众都转了。
Illness is considered a kind of retribution. When people become sick during their final moments, it clearly shows that their “fortune” is not enough. Since we manage to go beyond the Cycle of Rebirth, surely we can turn our illness around into good health. How can we do that? We simply practise earnestly only the wholesome ways of actions so much so that many of our bad retributions will be turned around even without us realizing.

我们从今天起再不造罪，从前的罪业，业因还在，但业缘断了。因没有缘不会结果，所以应当受的报也不会现前。过去有一点善根，现在拼命造善，善的果报本来这一生不能成熟，因为我们断恶修善，善的力量加强，恶缘断了，微细的善因也提前受报，这是佛加持我们的。我们今天要的就是这个。
As from today, we decide we no longer do any harm or take any evil action so as NOT to cause any consequential bad karma. Although bad retributions resulting from our previous bad karmas are still there, since we perform only wholesome actions, the right condition and timing for the bad retribution to become mature are lacking. Without such connection, bad retributions are being cut off in the meantime; therefore, we will not suffer from our previous bad karmic retributions. Since we vigorously aim at doing all that is good, the powers of virtues and goodness are getting increasingly stronger; as such, those small and tiny good fortunes will also be brought forward. This is the way that we have been blessed by Amitabha and this is precisely what we need today.

说实话，我们在世间只求健康长寿，要自己死的时候不生病。在佛门很多，往生的时候，站着走的，坐着走的。多自在！靠什么？就是把所有善根都回向求生西方。
Frankly speaking, we only look forward to having good health and longevity in this world and nothing more. Especially, during our final hours, we wish we will not get sick and remain sober. In Buddhist history, there are many cases like this, people getting rebirth while they remained in the posture of either sitting or standing. How wonderful and carefree! But what happened? They simply “dedicated all their Roots of Goodness, Virtues and Merits to the seeking of the rebirth in the Western Pure Land”.

善导大师说过若临命终时，最低限度要具足三个条件才能往生：
In the Tang Dynasty, Great Master Shan Dou once said that for anyone during his final moments, there are at least 3 important criteria for him to meet if he wants to be born in the Western Pure Land:

一、临终时神智清楚；
    He remains sober during his final hours;

二、在关键时刻，遇到真正的善友，提醒我们念佛；
    He needs to have real good (Buddhist) friends who keep reminding him to carry on focusing on the name-chanting earnestly at the critical moment; and

三、我们一听，就立刻信受奉行。
    Once he hears his good friends' reminders and teachings, he believes instantly and follows fully.

** 五逆 Five Cardinal Sins”
1. Shedding the blood of Buddha
2. Killing one's father (Patricide)
3. Killing one's mother (Matricide)
4. Killing ordained monks or nuns
5. Damaging (slandering, condemning or denouncing the Dharma) the harmony of a Buddhist group or community

《观无量寿经》里讲，五逆十恶，临终遇到善缘，忏悔念佛也能往生。忏悔力量的浅深，决定他的品位。换句话说，如果不诽谤，能信受，五逆罪也能往生。
In the “Visualization Sutra”, it says that those who have committed “Cardinal Sins” could also be born in the Pure Land provided during a person's final hours, this person listens to his Buddhist friends who urge him to chant Amitabha sincerely and repent faithfully with remorse. His future entry level into the Pure Land depends very much on the extent of his repentance. In other words, for people who commit “Cardinal Sins”, there are still chances for them to  m be received into the Pure Land, with their sincere repentance.

诽谤的人根本不信，那怎能往生？
However, for those who have committed the sins of slandering, condemning or denouncing the Dharma or damaging the harmony of a Buddhist Group, as they plainly do not believe in Buddhism, how can they get rebirth anyway?

众生所以不能立刻成佛，不是佛没有办法，而是众生不肯接受。《阿弥陀经》跟《无量寿经》所讲的都是若一日到七日。少的一天，多的七天就成佛。
Quite often, people fail to achieve Buddhahood. It is not because Shakyamuni Buddha has not got the “right method”; it is entirely due to the fact that people cannot accept His teachings. In both “Amitabha Sutra” and “Infinite Life Sutra”, they say “... whether for one day, two days, three, four, five, six days, as long as seven days.. Amitabha will appear in front of him.....”. So the shortest time is one day and the longest 7 days for achieving rebirth in the Pure Land.

这不假，历史上确实有这样的人物。我们在《净土圣贤录》里看到，像宋朝的莹珂法师，念佛三天往生。在一九八八年，在美国首都华府，有位周广大先生，他得的病是血癌，也是念佛三天往生的。
It is true that we certainly can find some of these people in history, ie. “The Pure Land Sages Record”. There was a record showing that during the Song Dynasty in ancient China, Venerable Master Ying Ke spent only three days in chanting before being received by Amitabha. There were also many others too. In 1988, in Washington DC, USA, there was a Mr Zhou Kwong Da who suffered from blood cancer and he spent also 3 days in chanting and achieved rebirth successfully.

我们今天修了这么多年，还没成佛，为什么？没有认真修。展开经典一看，比对一下，不合标准，对于这个世界还有留恋，这怎能去得了？
We have been practising for so many years now and yet we have not achieved anything. Do we know the reason? It is because we have not wholeheartedly treated this matter seriously and we have not yet practised the “Name-Chanting Method” single-mindedly. If we open the sutra and check our thoughts, speech and behaviour against the teachings, it plainly shows we are totally NOT up to the standard. We are still reluctant to let go and yearn for what we still have in this world. In view of these, how can we possibly be received in the Western Pure Land?

念佛法门实在希有殊胜，经上讲的字字句句都是真实的，决定不能看作劝善的善书，那我们就错过了此一希有机缘。
The “Name-Chanting Method” of Pure Land Buddhism is surely unique, superb and exceptional and every single word in the sutras is positively true. We therefore should not treat the sutras like any other “good” books only, or we will miss this special and precious opportunity.

拜佛是很好的运动。至少每天要拜一百拜，能拜得愈多愈好。能拜三百拜当然最好。可分三次拜：早上、中午、晚上各一百拜，对我们的身体一定有好处。
Prostration to the Buddha is a very good exercise. It is recommended that we prostrate at least 100 times to the Buddha every day, the more the better. Normally, we are looking at 300 times prostration to the Buddha every day, separately done in the morning, afternoon and at night. This is definitely beneficial to our health.

我（即上净下空老法师）在这里提醒同修：要身专拜阿弥陀佛，口专念阿弥陀佛，心专想阿弥陀佛。务必使我们的心、愿、解、行与阿弥陀佛的同一无二。
I (Venerable Master Chin Kung) want to remind all Pure Land Practitioners that we need to prostrate faithfully to Amitabha, chant Amitabha and be mindful of Amitabha so that our Minds, Vows, Understanding and Practices will all be the same as Amitabha's entirely.

“如来所以兴出世，唯说弥陀本愿海”这是善导大师讲的。佛出现在世间，这是为我们介绍阿弥陀佛。
“The only reason for a Tathagata to appear in a world is for the purpose of expounding on the original Vows made by Amitabha”, said by Great Master Shan Dou (善导大师). Therefore, Shakyamuni Buddha was born in this world simply because He wished to introduce Amitabha to all of us.

能相信这个法门，是“第一善根”。就像经上讲，过去生中行菩萨道，曾供养无量无边诸佛如来，才能相信。
Since we believe in this Chanting Method, we certainly possess “the Number One Root of Goodness and Virtue”. As said in the “Infinite Sutra”, we believe in this Chanting Method without doubts because in our previous lifetimes, we must have done numerous offerings to endless numbers of Tathagata.

Tathagata～梵文，佛的十种名号之一。
Sanskrit. Usually translated as “Thus Come One”. The Buddha “neither comes from anywhere, nor goes anywhere.” One of the ten names of Buddha used by his followers and also by himself when speaking of himself.
(The Seekers of Glossary of Buddhism” 2003 The Third Edition P767-768)

四十八愿从第十二愿至第十八愿，是整个大愿里最重要的部份。我们要特别留意。如果没有“十念必生”，就不能普渡法界一切众生了。
The key components of “The Forty-Eight Great Vows” are the Vows from 12th to 18th. We have to particularly pay attention to these Vows. Without the Vow of “Chanting the name “Amitabha” single-mindedly for a consecutive ten times to achieve rebirth in the Pure Land” it is totally out of the question to deliver and liberate all beings in the whole universe.

隋唐时候的大德较量诸经，公认世尊四十九年所说的一切经，最圆满的是《华严经》，是经中之王，称它为根本法轮。一切经是《华严》眷属。《华严经》跟《无量寿经》比，《无量寿经》是第一。《华严》不过是此经之导引而已。
During the Sui （隋） and Tang (唐) Dynasties in ancient China, there was a consensus among the great Sages at that time that for all the sutras taught by Shakyamuni Buddha, the “Flower Adornment Sutra” was considered the most complete and successful sutra and was called the “Fundamental Dharma Wheel”. All other sutras were just its “Extended Families”. However, when the “Flower Adornment Sutra” was compared with the “Infinite Life Sutra”, clearly the “Infinite Life Sutra’ was the “Number One Sutra”. The “Flower Adornment Sutra” plainly acted as the “Prelude” to the “Infinite Life Sutra”.

《华严》好比是大门，《无量寿经》是殿堂。我们才晓得这是《如来正说第一经》。
The “Flower Adornment Sutra” is like a grand “Main Entrance” which leads to the spectacular “Palace”, the “Infinite Life Sutra”. Therefore, we realize that the “Infinite Life Sutra” is in fact the “The Sutra of Ultimate and Absolute Teachings of the Tathagata”.

第一部《无量寿经》一共有四十八品，哪一品是第一？当然是第六品第一。这第六品是四十八愿，哪一愿第一？第十八愿第一，这是十念必生的大愿。
The “Infinite Life Sutra” consists of a total of Forty-Eight Chapters. Which chapter is the most important one? Of course it is Chapter Six — “The Forty-Eight Great Vows”. And out of all the Vows in Chapter Six, which one is considered the most important Vow? The answer is: the 18th Vow of “Chanting the name “Amitabha” single-mindedly for a consecutive ten times to achieve rebirth in the Pure Land” 
as this is the unique and exceptional Vow that enables all beings to achieve deliverance and rebirth relying solely on a consecutive ten times of name-chanting.

四十八愿虽好，若去不了极乐世界，一点用也没有。所以世尊、十方三世一切诸佛，讲经说法，就是讲第十八愿、讲无量无边的经卷。此经经文是真正佛法的最高峰。希望我们留意，用心去体会。
Although “The Forty-Eight Great Vows” are considered excellent and exceptional, if we do not want to go to the Pure Land, these vows are totally useless to us. Therefore, Shakyamuni Buddha, together with all the Buddhas of Ten Directions and of the Past, Present and Future, are teaching us through a countless number of sutras and all these sutras can virtually be narrowed down to just one topic which is the 18th Vow. Therefore, the “Infinite Life Sutra” is indeed the real summit of Buddhism. Venerable Master Chin Kung hopes that we will pay more attention to this, understanding, experiensing and reflecting with our heart candidly.

净宗修学的宗旨，就是“发菩提心，一向专念”。这一愿讲“一向专念”。第十九愿讲“发菩提心”。
The goal of practising Pure Land Method of Buddhism is “Generating Bodhi Mind; Chanting Amitabha Single-mindedly”. This Vows talks about “Chanting Amitabha Single-mindedly” whilst the 19th Vow talks about “Generating Bodhi Mind”.


第十九愿：闻名发心愿
The 19th Vow: All beings who hear the name of Amitabha will generate Bodhi Mind

我作佛时。十方众生。闻我名号。发菩提心。修诸功德。奉行六波罗蜜。坚固不退。
When I become a Buddha, beings from all Ten Directions who hear my name “Amitabha” will naturally generate and attain the solemn “Bodhi Mind”*. Beings will practise diligently to acquire all kinds of various good merits and pursue the “Six Paramitas”#. They will have great confidence in their belief and they will not regress.
....................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P91-P126)

* “发菩提心”～什么是发菩提心？就是“发决定成佛之心”。菩提是梵语，译成中文是“觉”。菩提心可翻作“正觉”。在《观经》上说，菩提心的体是“至诚心”。
*“Bodhi” in Sanskrit, can be translated as “Awakened”. Then what exactly is “Bodhi” mind? To develop a Bodhi Mind means “to develop a properly awakened mind”. It can directly be explained as “Developing a mind to decidedly become a Buddha.” As mentioned in the “Visualization Sutra”, the true nature of a Bodhi Mind is “a mind with complete sincerity”.

一切发心作佛之人，称为菩萨。“求生净土”就是一生成佛。所以一定要自己成佛，成了佛可以帮助菩萨、度众生，这才究竟圆满。
All those who have already vowed to become a Buddha are called Bodhisattvas. “Seeking to be born in the Pure Land” is actually to become a Buddha in this lifetime. Therefore, we must firstly aim at becoming a Buddha and then we will be in a position to help Bodhisattvas as well as delivering and liberating all beings. Hence, this can be seen as complete and successful.

# The Six Paramitas (六度) are: Giving, Precept Observation, Patience, Diligence, High Level Concentration and Innate Wisdom. (Refer Appendix B for details.)

自己成佛从哪里做起？从先断烦恼做起。“四弘誓愿”就是教我们修行的次第。
How do we become a Buddha? Firstly, we start from extinguishing all our troubles and worries. The teaching of “The Four Universal Vows of Buddhas and Bodhisattvas” is to show us the sequence of our practice.

发“四弘誓愿”，展开就是四十八愿，所以，“四弘誓愿”是一切诸佛菩萨，在因地所发无量大愿的总归纳。
Unfolding “The Four Universal Vows of Buddhas and Bodhisattvas” extends into “the Forty-Eight Great Vows”. Therefore, “The Four Universal Vows of Buddhas and Bodhisattvas” undoubtedly are the summary of the immeasurable vows made by all Buddhas and Bodhisattvas while they were still in their previous existences.

“四弘誓愿”
“The Four Universal Vows of Buddhas and Bodhisattvas”

1. 众生无边誓愿度
Sentient Beings are innumerable, I Vow to deliver and liberate them all.

“发菩提心”，通常是以“四弘誓愿”来解释发心，四弘誓愿就是菩提心的具体表现。第一愿简单的讲，就是拓开心量。
In terms of “a Bodhi Mind”, generally the “Four Universal Vows of Buddhas and Bodhisattvas” are used to explain the actual development and the true revelation of a Bodhi Mind. As for the first vow, plainly speaking, it is to “broaden our minds” as widely and extensively as possible.

凡夫跟佛到底差别在哪里？佛的心量大；佛的心量周遍恒沙世界。心量大就是“觉”，心量小就是“迷”。
What are the differences between a Buddha and a human being? A Buddha has enormous capacity that embraces all, as much as the whole cosmos. Having such enormous capacity, it is also known as “awakened”. For human beings, our minds are usually narrow; it also means that our minds are “confused or deluded”.

凡夫之所以是凡夫，是因为起心动念都想到自己切身的利害得失。这是大乘佛法，换句话说，就是心量要大，才能修学大乘。
And that is why human beings are human beings after all as every thought in our mind is about all sorts of advantages or disadvantages that may affect our own benefit. What we are learning now is Mahayana Buddhism, i.e. “Large Vehicle”. In other words, in order to learn Mahayana Buddhism, we must allow ourselves to include graciousness and generosity in our mind in order to embrace all.

“度尽众生愿”～我们念念为众生、为社会、国家着想，而绝对不想自己，一想自己，就错了。为什么？因为想自己就增长我执！
The purpose of this vow is for the deliverance and liberation of all beings. In our every thought, we should firstly think of the benefits for all beings, the community and the country. We definitely do not focus on ourselves. If we are selfishly thinking only of ourselves, we are in the wrong. Do we know why? It is because when we think only about ourselves, our “self-attachment*” will be strengthened and intensified increasingly.

* Self-attachment — (upadana in Sanskrit) Attachment to the “self” = to constitute clinging (or grasping) to sensuous desires and pleasures, views and the notion of individual personality.
(“The Seekers of Glossary of Buddhism” 2003 The Third Edition P47)

破我执，念佛才能得“一心不乱”。我执是轮回烦恼的根源。大乘佛法用的方法巧妙，就是念念不想自己，念念都想众生，“我”自自然然的淡忘了。
We must overcome our self-attachment, and then we will be able to chant our way to reach the level of “one-mind-undisturbed”. Self-attachment unfortunately forms the basic root for the recycling of rebirth. The way Mahayana Buddhism trains us is quite diplomatic and fabulous that we must NOT think of ourselves. Instead, we must always, in our every thought, think of all beings first. The “I” will then be diminished and forgotten naturally and gradually.

这一句佛号从真实平等广大心生起。因此，句句佛号就与广大心相应。广大心即是“众生无边誓愿度”。所以，一天到晚念这一句“阿弥陀佛”，就是普度无量无边的众生。这个不可思议！
With the simple name-chanting of Amitabha, a mind of true fairness with massive capacity to embrace all will arise within us. As such, every chanting of Amitabha connects with the vow of “Sentient Beings are innumerable, I Vow to deliver and liberate them all.” Therefore, the fact that we chant Amitabha from dawn to dusk and from dusk to dawn actually means that we undertake to deliver and liberate incalculable beings. This is purely unbelievable!

为什么？因为我们的心跟阿弥陀佛的心一样。同时，我们把阿弥陀佛普渡众生的功德，变成自己的功德，“自他不二”。这个事实真相知道的人不多。
Do we know why? It is because once our mind happens to be the same as Amitabha's in terms of delivering and liberating all beings, simultaneously, we make His goodness, virtues and merits, resultant from deliverance and liberation of all beings, become ours; instantly “Amitabha and I merged into oneness”. There are not many people who can theoretically understand the truth behind all these.

2. 烦恼无尽誓愿断
Afflictions are inexhaustible, I vow to end them all.

大乘法里，念佛法门尤其殊胜。这法门教我们念念想阿弥陀佛、他的心愿、行持。阿弥陀佛的四十八愿，普渡法界一切众生，心量之广无量无边。
In Mahayana Buddhism, the Name-Chanting Method is particularly remarkable. This method teaches us to be fully mindful of Amitabha in our every thought with His Vows and His behaviour. His Forty-Eight Great Vows deliver and liberate all beings in the whole universe and His mind of massive capacity of graciousness and generosity is boundless.

我们完全依阿弥陀佛作标准，先要发心，不发心不能入门。
Therefore, we should follow closely and implement thoroughly His Vows and behaviour that have clearly set a benchmark for all of us. Initially, we start from undertaking and developing a Bodhi Mind. Without this important step, we cannot possibly assume we are already on the threshold of Buddhism.

入了门之后怎么修？断烦恼，破我、法二执，就是用这句佛号。
And what do we do next? We need to extinguish all afflictions and overcome both “Self-Attachment” and “Dharma-Attachment”* simply by way of Name-Chanting.

* Dharma-Attachment - Attachment to the “Dharma” means constitution of clinging (or grasping) to Dharma, views, rules, rituals, etc. 
(“The Seekers of Glossary of Buddhism” 2003 The Third Edition, P47-48)

入佛门，第一步功夫就是断烦恼。教我们念经、念佛，一句接一句。
As soon as we wish to start our first step to learn Buddhism, the initial task is to extinguish all our worries and afflictions. To reach this goal, we are taught to study sutras and name-chanting of Amitabha, word by word meticulously.

每天念一部经，想一部经，把我们的妄想杂念慢慢的除掉，所以念经并不是求解，是着重在修“定”。三年五载，心渐渐清净了，烦恼轻，智慧长。
Each day, we proceed to read only one sutra and think of this sutra constantly. It will progressively remove all our wandering thoughts. In reading a sutra, we are not looking at its explanation; the focus is on the practising of “concentrative meditation”. Over a period of 3 to 5 years, we will find our minds become purer, our afflictions reduced and our wisdom heightened.

正念现前是断烦恼。心里就没有妄念，是定；不堕无明，是慧。
We then reach a stage where we are often mindful of Amitabha and this “Proper Thought” irrevocably replaces all our worries and afflictions. Furthermore, it is also a replacement for all our wandering thoughts. We will soon find ourselves in deep concentrative meditation and we do not fall into delusion; we attain wisdom.

我们凡夫最大的病根，就是心乱，心被贪嗔痴慢疑、五欲六尘、是非人我染污。把这些都去掉，恢复自己的清净心、平等心、觉心～我们的真心；就如经题上“清净平等觉”。
The most serious illnesses for human beings are:
Confusion,
Greed,
Hatred,
Ignorance (Delusion/Attachment),
Arrogance,
Suspicion,
Five Skandas (Form, Sensation/feeling, Thoughts/Conception, The function of mind in its process, Perception/ Cognition/ Consciousness) 
and Mind-pollution of disputes or disagreements between people. If we can cast away all these, our true mind of purity, fairness and awakened awareness will resume. It will be exactly as the name of the sutra:

“Buddha says Large Vehicle, Infinite Life, solemnity, Purity, Equality and Awakening Sutra”

心量不大、不慈悲，烦恼断不了。因为起心动念都想自利，烦恼怎会断？
If our minds are narrow and we lack compassion, mercy, love, graciousness, generosity, selflessness and forgiveness, we cannot possibly cut off our troubles and worries totally. If we only bear our own benefits in our mind, how can we abandon our troubles and worries?

能断烦恼的人，是念念希望别人好，不希望自己好。常怀怜悯众生之心，先人后己，才能断烦恼。这种人才有资格修行、入佛门。
Basically, we wish others well and we do NOT look forward to having our own benefits. We should always be merciful and compassionate. We see others' needs first before seeing ourselves'. These are the ones who are able to cut off their sufferings, worries, troubles and afflictions. Only people of these calibres are qualified to go into Buddhism to undertake practice.

《华严经》讲“随喜功德”，能断自己从无始劫以来的嫉妒、嗔恨。若看到好人好事生嫉妒心，就造罪业了。佛教我们见到好人好事要生欢喜心，更进一步要能尽心尽力去帮助他，成就他的善，就是成就自己的善，”自他不二“。
According to the “Flower Adornment Sutra” - Be joyful over others' meritorious deeds - this can eradicate our ongoing bad habits of jealousy and hatred accumulating from our past immeasurable kalpas. If we are jealous when we see some good people who have done something nice and good, then we surely will cause ourselves bad karmas. Shakyamuni Buddha has taught us to be joyous over others' meritorious deeds. In addition to this, we even try our best to assist them in every way we can. If we help people to attain meritorious deeds, it actually means we have also helped ourselves in attaining merits and virtues as “there is absolutely no difference between him and me”.
(“The Talks on highlights of the Infinite Life Sutra” by Venerable Master Chin Kung based on his talks in 1992 and 1993, compiled and printed in 2007. Pages 174 - 175)

念念只想自己，其次再想别人，不管你怎样精进努力去修学，始终在佛门之外，决定进不了门槛。
If we only think of ourselves first before thinking of others, regardless of how much effort we have put into our practising, we definitely cannot step across the threshold to enter into Buddhism properly. We are still outside the Buddhist door.

我在此真诚奉劝诸位同修，想得到佛法真实的利益，应该认真去学“四弘誓愿”。
I (Venerable Master Chin Kung) wish to sincerely urge all of our practitioners that if we really want to gain the true benefit of Buddhism, we should seriously learn the “Four Universal Vows of Buddhas and Bodhisattvas”.


3. 法门无量誓愿学
Dharma Methods are incalculable, I vow to learn them.

尤其是净土宗，法门广大无边，一定先要把心量拓开，要以真诚心、清净心、平等心、慈悲心去爱护别人，关怀帮助别人，成就别人。这个人才有资格修学这部经典、这个无上的法门。
The Pure Land School, in particular, has been well-known for the most fantastic and exceptional “Methods” for achieving deliverance and rebirth. Nevertheless, we firstly must learn to broaden our minds widely and selflessly, be merciful and compassionate towards all, with sincerity, purity and equality that we are happy and willing to help others in achieving their accomplishment. This type of person is then qualified to study this Sutra (The Infinite Life Sutra) and its fabulous methods.

至于第三愿“法门无量誓愿学”，必须前面两愿做到了，才能认真去学法门。否则，像盖大楼，前两愿是地基，如果地基都打不好，何必要急去盖楼房？
The first and second vows above should firstly be fulfilled before moving on to this vow of “Dharma Methods are incalculable, I vow to learn them”. Otherwise, just like constructing a high rise building, if the foundation is incomplete, how can the floors above be built securely?

我今天在这世间只修以上两愿：发大心，断烦恼。因此暂时把后两愿保留，留到西方极乐世界再修，这样才好。
Today, we live in this Saha World; we concentrate mainly on learning the first and second vows, develop a gracious and generous mind (the Bodhi Mind), and eliminate all our afflictions and worries. Therefore, it would be appropriate that we put aside the 3rd and 4th vows temporarily until the time we reach the Western Pure Land.

如果我们看到别人讲经，我们也讲，花时间去研究各种经典，而没有断烦恼，心量太小，纵然说法天花乱坠，心里还有是非人我、贪嗔痴慢，我们那些见解全是邪知邪见，与佛法决定不相应。
For instance, if we see others giving Dharma Talks, we are also lured to do so. We may spend a lot of time in studying sutras but we have not spent any effort in getting rid of our own afflictions and habitual bad behaviour. Under the circumstances, our minds are narrow, unsurprisingly full of improper views and notions, with greed, hatred, ignorance (delusion/ attachment) and arrogance; it surely cannot be a decent Buddhist Talk regardless of how eloquent we are, as all our views are wrong. We do not reflect Buddhism properly.


4. 佛道无上誓愿成
Enlightenment is unsurpassable, I vow to attain it.

我们修学净土，终极的目标是要往生西方极乐世界。这个愿望究竟能否在这一生达到，关键就是在这十八和十九愿。所以我们一定要很清楚、很明白这两愿。
For Pure Land Practitioners, our ultimate goal is to go to the “Western Pure Land of Ultimate Bliss”. Whether this wish can be fulfilled or not in this lifetime depends solely on the Forty-Eight Great Vows No. 18 and 19. Therefore, we have to thoroughly understand these two Vows.

学佛一定要按照顺序。一部《华严经》的内容就是“四弘誓愿”。
In terms of practising Buddhism, there is a sequence. The contents of “The Flower Adornment Sutra” are, in fact, elaborating “The Four Universal Vows of Buddhas and Bodhisattvas”.

善财童子跟着文殊菩萨时，就是修前面的两愿。他发了无上心“众生无边誓愿度”、断了烦恼“烦恼无尽誓愿断”。
During the period when Sudhana (善财童子) was studying Buddhism under Manjusri Bodhisattva (Wen Shu Pu Sa 文殊菩萨), in accordance with “The Four Universal Vows of Buddhas and Bodhisattvas”, he firstly developed “Bodhi Mind” in order to deliver and liberate all beings as per vow No.1. He then extinguished all afflictions and worries as per vow No.2.

他成就了戒定慧三学，老师再让他出去参学。五十三参就是”法门无量誓愿学“。
He further completed the “Three Learnings” of Discipline, Concentration and Wisdom. His teacher, Manjusri Bodhisattva (Wen Shu Pu Sa 文殊菩萨) then allowed him to go out to study and learn from others, i.e. the famous “Fifty-Three Visits” where he had the chance to pay visits to each of the fifty-three Bodhisattvas who represent fifty-three levels of Bodhisattvas before he attained enlightenment. The “Fifty-Three Visits” fulfilled the No. 3 vow.

参访到了最后一位是普贤菩萨，十大愿王导归极乐，即是”佛道无上誓愿成“。他一生圆满了。
The last person he visited was Samantabhadra Bodhisattva (Pu Xian Pu Sa 普贤菩萨) whose famous “Ten Vows that lead to the Pure Land” means vow No. 4 “Enlightenment is unsurpassable, I vow to attain it”. Sudhana (善财童子) fulfilled the 4th vow and finally achieved complete enlightenment.

我们要把“四弘誓愿”，把“菩提心”真正搞清楚、搞明白，一部《大方广佛华严经》，就是讲这些。
We need to clearly understand the real meaning of “The Four Universal Vows of Buddhas and Bodhisattvas” and “The Bodhi Mind”. These are also the highlights of the “Flower Adornment Sutra”.

“修诸功德” - 功德是真正的自利利他。（1）自利的是戒定慧，即是菩提心。（2）利他的是一切善行，尽心尽力帮助别人，成人之美，这是功德。
“Acquiring all kinds of various good merits” — Merits can really be seen as twofold:
(1) For the benefit of ourselves - through practising, we attain the Three Learnings” (Discipline, Concentrative Meditation and Wisdom); it is also regarded as “The Bodhi Mind”.
(2) For the benefit of others - we always perform wholesome ways of action for the benefit of others. We should also try our best selflessly to assist others for them to achieve success. These are called Good Merits.


第二十愿：临终接引愿
The 20th Vow: All beings will be received in the Western Pure Land of Ultimate Bliss immediately before their death

复以善根回向。愿生我国。一心念我。昼夜不断。临寿终时。我与诸菩萨众。迎现其前。经须臾间。即生我刹。作阿惟越致菩萨。不得是愿。不取正觉。
As sentient beings undertake to sincerely dedicate their “roots of goodness” to their vow that they wish to be born in the Western Pure Land, they will accordingly think of me devotedly and chant my name “Amitabha” single-mindfully and continuously, from dawn to dusk and from dusk to dawn. Immediately before their lives have come to an end, I will appear in front of them together with other Bodhisattvas to welcome and receive them, in a split second, to my Land. All those who are born in the Western Pure Land will become a “Bodhisattva” without regression forever. I will not become a Buddha if I fail to fulfil the 19th and 20th Vows.
.....................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P127-P140)

看了这一愿，我们念佛求生净土，心就安了，丝毫疑惑忧虑都没有。虚空这么大，西方极乐世界在哪里？不必我们操心，到时候阿弥陀佛来带我们去！不要再胡思乱想，要紧的是“一心念佛”。
Having read this Vow regarding chanting to get rebirth in the Western Pure Land, we instantly feel secure and relaxed. We do not have any more doubts, worries or fears. Although the space out there is vast, not to mention that we do not know exactly where the Pure Land is, yet we have no more anxiety or uncertainties. We know for sure when the time comes, Amitabha will come Himself to bring us to His Pure Land. No more lingering on wandering thoughts as the most important thing for us to do now is “Chanting Amitabha single-mindedly”.

佛在经上一再跟我们说“善男子”“善女人”，必须要有善根的男子女人，才能往生西方极乐世界。我们要是把这一句话疏忽了，虽然念佛也不能往生。
Quite often, Shakyamuni Buddha mentioned in the sutras “Good Men” and “Good Women”. This means people need to have “Roots of goodness” to become good men and women before they can be accepted in the Western Pure Land. Therefore, if we overlook this, we cannot attain rebirth in the Pure Land even through earnest chanting.

什么是善根？三善根是“无贪、无嗔、无痴”。于世出世间一切法都不贪、不嗔、不痴，这才具足三善根。
So what are the “Three roots of goodness”? They are:
“No greed, No hatred and No ignorance (no delusion/no attachment)”.
We should not be greedy, angry and ignorant in regard to all the dharmas (everything) in this saha world or beyond, we will then get the “Three roots of goodness”.

在《观经》讲的三福，“十善业”后面的三条，意思就是无贪、无嗔、无痴。
In the “Visualization Sutra”, the last three items in the “Ten Wholesome Ways” are “No greed, No hatred and No ignorance”:-
1. No killing
2. No stealing
3. No sexual misconduct
4. No lying
5. No enticing speech
6. No slander
7. No abusive speech
8. No greed
9. No anger and
10. No ignorance (delusion/attachment).

所以三善根也在三福中。
In other words, the “Three Conditions” also comprise the “Three roots of goodness”:

自己一切法不贪。
No Greed - As for ourselves, we should not be greedy about anything.

顺境里没有贪爱，逆境里没有嗔恚。
No Anger - We should not have craving or greed during favourable circumstances or hatred in adverse situations.

清楚明白一切事理，即不愚痴。
No Ignorance (delusion/attachment) - We clearly understand everything around us, so we are not ignorant, and have no delusion and attachments.

任何时间，修自己的清净心，平等心，一心念佛，这就对了。这是世间的善根。
At any time, we always practise and maintain our mind of purity and equality. We always chant Amitabha single-mindedly. Then we are doing all the right things. These are the “good roots” for this saha world.

出世间法的善根，在三福里的第三条“发菩提心，深信因果，读诵大乘，劝进行者”。这是讲大乘菩萨的善根～“精进”。
The “Roots of Goodness” for Bodhisattvas beyond this saha world are the third item of the “Three Conditions” which are:-
(3) - generate the Bodhi Mind
    - deeply believe in the Law of Cause and Effect
    - recite and uphold Mahayana Sutras and teachings and
    - encourage others to advance on the path to Enlightenment.
All these relate to Large Vehicle Bodhisattva's “Roots of goodness”, in short - “Diligence”.

世出世间一切善法都从三福而生。世出世间一切福报，就是这十一句。我们能做到，福就现前，所以称为“三福”。
All wholesome ways or dharmas for this saha world and beyond virtually arise from the “Three Conditions”. All good fortunes and virtues of this saha world and beyond come from these 11 short phrases in the “Three Conditions”. Therefore, if we follow fully in accordance with the “Three Conditions”, our goodness, fortunes and virtues will arise.

三福是“三世诸佛净业正因”，多么重要，决定不能疏忽。
The “Three Conditions” are said to be 
“the Perfect Cause of Pure Karmas of all Buddhas of the Past, the Present and the Future.”
Given that the “Three Conditions” are the most crucial things for us, we absolutely should not neglect them.

“一心称念”～念佛人心要清净，到什么程度？“不怀疑、不夹杂”。
“Chanting Single-mindedly” — Practitioners who chant Amitabha should chant devotedly with “a pure mind”. How do we manage that? We maintain our pure minds by way of “No Doubts, No Mingling.”

如果还常常被外境动摇，那真的要忏悔，要在佛菩萨面前痛哭流涕，磕头求忏悔。有这样的现象，自己就要知道，是自己业障太重，决定障碍这一生往生。我们若不往生，业障决定牵引我们堕三途。现在是人身，之后就要到三恶道去，多可怜！
If we remain easily influenced by the people or things that surround us, we should truly repent. We need to be seriously remorseful in front of the Buddha and Bodhisattvas, prostrating to them and earnestly asking for forgiveness. Whenever such a situation arises it simply means our bad karmas are far too many. This will inevitably obstruct us from getting rebirth in the Western Pure Land as bad retribution will accordingly lead us to one of the three bad realms. We are mankind now, upon death, if we cannot be received in the Pure Land, there is a chance that we will enter the bad realms either surviving as an animal or hungry ghost. How sad!

所以要把这个事实真相认清楚，真正提高警觉，这就是“开悟”。不再搞贪嗔痴，不再造恶业，身心世界一切放下，老实念佛，念佛功德才真正能消业障。
Therefore, we must firstly sort out thoroughly the true facts of this matter and genuinely stay aware of our verbal, physical and mental behaviours. This is “Awakening”. We will no longer be guided by ‘Greed’, steered by ‘Anger’ and directed by ‘Ignorance’; in this case, we will never again create bad karmas. We will find ourselves learning to let go of everything and only focus on the chanting of the name of Amitabha earnestly. The virtues and merits of chanting will genuinely reduce our bad karmas in due course.

“昼夜不断”～就是佛号不间断。为什么教我们日夜不间断？因为一断，就会胡思乱想。换句话说，佛号断了就造业。这是很严重的问题。我们自己去冷静的想一想。
“Chanting from dawn to dusk and from dusk to dawn” — This means chanting non-stop or continuously. Why are we taught to chant Amitabha non-stop or continuously? It is because once we stop chanting, we will unintentionally start having wandering thoughts. In other words, when chanting stops, we will inescapably make bad karmas. This is a very serious problem. We need to properly consider the consequences.

Translator's Note:
Practitioners are normally taught to do chanting seriously. However, for those who are working, the “Ten-Time Name Chanting Method” by Ven Master Chin Kung is highly recommended. Please refer Appendix A.

临终时阿弥陀佛来接引，还有不少菩萨跟三圣一起来迎接我们。一起来的菩萨与我们有关系、有缘份。都是多生多劫中我们的同修、眷属。诸位要晓得，到西方极乐世界决定不寂寞，熟人很多。我们到达西方极乐世界，天眼、天耳、宿命、他心通，能力都恢复了，于是一看就晓得，从前在哪个世界、哪一生、哪一劫，我们是好朋友。
Shortly before our lifespan has come to an end, Amitabha will come to welcome and receive us, together with Avalokiteshvara Bodhisattva (Guan Shi Yin Pu Sa 观世音菩萨), Mahasthamaprapta Bodhisattva (Da Shi Zhi Pu Sa 大势至菩萨) and many other Bodhisattvas. All these Bodhisattvas are somehow related to us one way or another; they could either be our Buddhist peers or our relatives during our past numerous lifetimes. We need to know that once we have reached the Western Pure Land, certainly we will not be lonely as there are a lot of our old acquaintances there. All our supernatural “Magic Powers”, “Divine Eye”, “Divine Ear” and “Penetration of others' Minds” will fully resume automatically upon arrival. As such, we only need to take a look at the people and we know instantly who they are, from where and when.

往生速度之快，其实只须一刹那，就到了。
The speed of “travelling” from here to the Western Pure Land is unbelievably speedy; it only takes a fraction of a second and we are there before we realize!

“阿惟越致菩萨”～是“不退转”“七地”以上的通称。
“Non-Regressive Bodhisattvas” — Bodhisattvas who will not regress are those who have already reached the level of the “7th Ground” (七地).

弥陀本愿就是这一愿。他发此大愿，我们凡夫生到西方极乐世界，无论生在四土中任何一土，就作阿惟越致菩萨，居然跟“七地”以上的菩萨平等。所以，西方世界是平等世界。这真是不可思议难信之法。实在讲，这桩事是尽虚空遍法界一切诸佛刹土里没有的，这就是为什么西方极乐世界第一殊胜。
This Vow is Amitabha's Initial Vow. Because of this great Vow, we, as ordinary people in this saha world, can be born in any of the four lands in the Western Pure Land and will positively become a Non-Regressive Bodhisattva that is basically equivalent to the 7th Ground Bodhisattvas. Therefore, for this reason, the Western Pure Land is considered a world of equality. This is absolutely incredible and fabulous. Frankly speaking, none of the Buddha Lands in the whole universe are having anything like this and this is why the Western Pure Land of Ultimate Bliss is highly commended and praised by all as the first and foremost wonderful Buddha Land.

大乘五十二诸位：
There are 52 levels of Large Vehicle Bodhisattvas/Buddhas (starting from the lowest level):

1. 十信（初信、二、至十信，十个位次）
   Ten Beliefs (First Belief, Second Belief to Tenth Belief = 10 positions)

2. 十住（初住、二住、至十住，十个位次）
   Ten Abodes (First Abode, Second Abode to Tenth Abode = 10 positions)

3. 十行（初行、二行、至十行，十个位次）
   Ten Conducts (First Conduct, Second Conduct to Tenth Conduct = 10 positions)

4. 十回向（初回向、二回向、至十回向，十个位次）
   Ten Transferences (First Transference, Second Transference to Tenth Transference = 10 positions)

5. 十地（初地、二地、至十地，十个位次）
   Ten Grounds (First Ground, Second Ground to Tenth Ground = 10 positions)

6. 等觉（又名一生补处、或金刚心菩萨～将证佛果的中间阶段）
   Equal Enlightenment (= Buddha-Elect)

7. 妙觉（觉行圆满、被称为佛）
   Perfect Complete Enlightenment (= Buddha)
（佛学常见辞汇～洛杉矶净宗学会, printed in Oct 2010, Pages 193 and 284.)
(Extract from the “SV Glossary of Feb 2000” from Australian Pure Land Center)

普通修行人要修到十回向，要一个阿僧祇劫。第二个阿僧祇劫只能修到七地。第三个阿僧祇劫才修满至十地。
For ordinary practitioners to reach the level of 10th Transference, it will take one full Asamkheya Kalpa; then progressing to reach the 7th Ground will take at least up to the end of the 2nd Asamkheya Kalpa; to further reach the 10th Ground, it will take the whole of the 3rd Asamkheya Kalpa.

但念佛往生西方，就等于修满两个阿僧祇劫，这个品位可真高。
However, for the Pure Land Name-Chanting Method, the level we will attain when we arrive safely at the Western Pure Land will be the 7th Ground that equals to someone who has already practised for two Asamkheya Kalpas. This is quite a high entry level.

所以念佛法门才被十方三世一切诸佛赞叹。没有比这个更快、更稳当、更容易、更殊胜的，一生圆满成佛。
Therefore, this is why the Name-Chanting Method is being highly praised by all Buddhas of the Ten Directions and of the Past, the Present and the Future. Comparatively, to attain a Buddhahood in this lifetime, nothing is faster, more reliable, and easier than, and superior to the Name-Chanting Method.


第二十一愿：悔过得生愿
The 21st Vow: All beings who are remorseful of their sins will be received in the Western Pure Land

我作佛时。十方众生。闻我名号。系念我国。发菩提心。坚固不退。植众德本。至心回向。欲生极乐。无不遂者。若有宿恶。闻我名字。即自悔过。为道作善。便持经戒。愿生我刹。命终不复更三恶道。即生我国。若不尔者。不取正觉。
When I become a Buddha, sentient beings from all ten directions who hear my name* “Amitabha” and are mindful of the magnificent solemnity of the Western Pure Land, will naturally generate the “Bodhi Mind”. They will also have firm belief in the rebirth in the Western Pure Land. They will chant “Amitabha” single-mindedly. They will whole-heartedly dedicate their merits and virtues towards their vows that they wish to be born in the Western Pure Land. Their wish will definitely be fully achieved. In the case of beings who have already committed severe sins in the past, once they have heard my name* “Amitabha”, they will immediately become repentant of their past evil actions. They will sow the seeds of virtues and goodness, uphold the sutras and the precepts, and dedicate their own vows in order to be born in my Land. They will not be reborn into any of the three evil realms ever again. I will not become a Buddha if I fail to fulfil this Vow.
............................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P141-P156)

* “闻我名号”～此地的“闻”是讲菩萨的闻慧，一个“闻”字，包括了闻、思、修。
“hear my name” - This is the “Hearing with Wisdom” of Bodhisattva. The word “hear” comprises “wisdom generated from hearing, contemplation and practising”.

这一段愿文，可以看作是第十二愿到第二十愿的总结，特别增强我们的信愿。念佛人很多，但是对于名号功德知道的人不多。
This Vow can be seen as a summary for Vows No. 12 to No. 20 and this has, in particular, strengthened our belief and vows. While there is a large number of practitioners who choose chanting, as a matter of fact, not many of them fully understand the real meanings of the merits and virtues of the name “Amitabha”.

要怎样才知道名号功德？这一本《大乘无量寿经》就是名号功德的注解。把这一部经彻底明瞭了，才知道名号功德不可思议，对于持名念佛往生不退成佛，才真正有信心。
How do we get to know more? The Mahayana “Infinite Life Sutra” 《无量寿经》 provides detailed explanation of the real merits and virtues of the name “Amitabha”. Only when we have studied and understood thoroughly this Sutra (“Infinite Life Sutra” 《无量寿经》, will we be fully aware of the amazing and incredible facts of the merits and virtues of the Name “Amitabha”. And, as a result, we will then have real confidence and belief in the Name-Chanting Method. We will certainly chant our way to get rebirth in the Western Pure Land and later become a Buddha.

我们念这句“阿弥陀佛”就好，何必还要读经？何必还要听讲？不需要读诵大乘经典的，只有两种人：一种是上上根人，因为他们闻佛说法，就大彻大悟，一点问题都没有。一种是下愚，不想理解，佛说的他都相信、不怀疑，简简单单一句佛号念到底，这两种人决定成就。
Since we know how to chant “Amitabha”, why do we still need to go further to study the sutras and listen to Dharma Talks? There are only two types of people who are not required to study the sutras. Type one are those who are highly intelligent with exceptional talents. They somehow possess the ability to fully understand as and when they listen to the dharma teachings. They become awakened immediately. The other type are those who cannot understand the theory or the teachings of Buddhism; nevertheless, they possess deep faith and belief. They are never doubtful; they simply just chant “Amitabha” as told. These two types of people will definitely be successful.

难在中根性人，既非上根又非下愚，所以佛四十九年苦口婆心讲千经万论，都是为了（我们）这种人。这说明了读诵大乘非常重要，我们才真正体会到名号功德。
The most difficult type of people are those who are in the middle （just like us), not too bright nor mentally slow. With this type of people in mind, Shakyamuni Buddha gave numerous dharma teachings for 49 years. This is why reading Mahayana sutras have become so important for us to truly learning from experience the merits and virtues of the name “Amitabha”.

“闻我名字。即自悔过”～什么是悔过？念佛就是。因为“一切法从心想生”，所以大乘佛法不主张“后悔”，后悔一次就又造一次。念念想“阿弥陀佛”，念念作阿弥陀佛；所以一切业障都消除掉。这个法门妙不可言！
“Once they have heard my name ‘Amitabha’, they will immediately become remorseful of their past evil actions.” - What is “Remorse”? Chanting Amitabha means “Remorse”. Given that “We are what we think” - Mahayana Buddhism does not believe in confession. It is because whenever we are apologetically confessing our past evil actions, we are actually re-acting the evil once more — “We are what we think”. Instead, we focus earnestly on chanting “Amitabha”, we become Amitabha. All of our bad karmas will be eliminated through chanting. This method is indeed indescribably wonderful!

“为道作善。便持经戒”～经教要是不熟，我们依什么修行？
“... sow the seeds of virtues and goodness, uphold the sutras and the precepts...” - If we do not study the sutras well enough, how do we know what to base our practice on?

我们早上念《无量寿经》第六品（四十八愿）提醒自己，晚课念三十二品到三十七品，依照经文检点自己身心有没有犯过，有过则改，这是修行。修行是由内心做起，形式是其次。
For morning session practice, we choose to read the “Infinite Life Sutra” Chapter 6 “The Forty-Eight Great Vows” as a reminder. For evening session practice, we study from Chapters 32 to 37. We check our daily actions and thoughts against these chapters to see if we have committed any wrong-doings. We then rectify if there are any. ‘This is what we call “Practising”. We start practising from within, the formalities are less important.

“命终不复更三恶道”～这一句是这一愿的主旨。因为念佛，依照《无量寿经》的方法来修行，发愿求生净土，照《观经》上讲，以前造了五逆十恶的重罪，都不堕三恶道，就往生西方极乐世界。
“...will not be reborn into any of the three evil realms ever again” - This is obviously the gist of this Vow. We undertake to do chanting of “Amitabha”, follow the teachings of “Infinite Life Sutra” and vow to get rebirth in the Pure Land. According to the “Visualization Sutra”, we will NOT again fall into the three bad realms even if we previously committed a serious sin like the “Five Cardinal Sins”, we will still be reborn in the Western Pure Land.


第二十二愿：国无女人愿
The 22nd Vow: There is no female in the Western Pure Land

我作佛时。国无妇女。
When I become a Buddha, there will definitely be no female beings in the Western Pure Land.
.........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P157-P162)

为什么西方极乐世界不收女子？一般来说，古今中外，女生由于生理上关系，比较重感情。“情”是地狱之根。
Why are there no females in the Western Pure Land? Generally speaking, in both ancient and modern times, at home and abroad, due to the physiological conditions of women, they tend to be more emotional and sentimental. Unfortunately, this is the root cause of entry into the Hells Realm.


第二十三愿：厌女转男愿
The 23rd Vow: Female will be transformed into Male

若有女人。闻我名字。得清净信。发菩提心。厌患女身。愿生我国。命终即化男子。来我刹土。
Female beings who hear my name* “Amitabha” will naturally possess a strong belief with a pure mind and subsequently generate “Bodhi Mind”. Since they have vowed to be born in the Western Pure Land, they detest their present form as female and they will then be transformed into male before being born into my Land.
.........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P163-P168)

* “闻我名号”～此地的“闻”是讲菩萨的闻慧，一个“闻”字，包括了闻、思、修。
“hear my name” - This is the “Hearing with Wisdom” of Bodhisattva. The word “hear” comprises “wisdom generated from hearing, contemplation and practising”.

善导大师说过，有阿弥陀佛本愿力故，所以女人称佛名号，临命终时一定化为男人，弥陀接引，受菩萨身，随佛往生。
As per Great Master Shan Dao (善导大师), in accordance with Amitabha's 23rd Vow, women who have chanted Amitabha will be turned into men during the course when Amitabha is receiving them into the Western Pure Land. The female soul will be transformed into a male and become a Bodhisattva instantly before following Amitabha to the Western Pure Land.


第二十四愿：莲花化生愿
The 24th Vow: All beings are born from the Lotus in the Pool of Seven Gems

十方世界诸众生类。生我国者。皆于七宝池莲花中化生。若不尔者。不取正觉。
All beings from ten directions who are born in my Land will each be born from a lotus in the “Pool of Seven Gems” in the Western Pure Land. I will not become a Buddha if I fail to fulfil the 22nd, 23rd and 24th Vows completely.
.........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P169-P171)

人与人之间的关系，成为一家人，约归四大类：
The relationship between parents and children within the family can be classified into four kinds:

第一、报恩。儿女是来报恩的。对父母照顾得很周到，很孝顺。
1. Paying a debt of gratitude — the children are here to repay kindness and gratitude to their parents. They are very nice, thoughtful and usually are filial and dutiful to their parents.

第二、报怨。他来报仇的。这个小孩长大之后会搞得家破人亡。
2. Revenge — the child is to revenge himself on his parents. Eventually, he will leave his parents with shattered hopes or cause his parents bereavement.

第三、讨债。如果父母欠他的少，大概三岁、五岁就死了。讨完债，他就走了。如果欠得多，可能到十岁、二十几岁大学毕业、或博士学位刚刚拿到，他就走了。多年的培养，债还清了，他走了。这类的儿女都是很可爱的，父母很喜欢，他讨完就走了。
3. Debt collection — If his parents owe him little, he will pass away early when he is 3 or 5 because he has collected his debts in full from his parents. But if his parents are indebted to him deeply, then perhaps he will pass away when he finishes his university or Phd degree; he spends his parents' efforts and money for a longer period of time. When all his debts are paid off by his parents then he is ready to go. The child is normally the parents' favourite. However, as soon as he has finished all his collection, he will die.

第四、还债。他前世欠父母的。这种人对父母没有恭敬心，但是对父母的物质生活他会照顾到，供养的很周到，很丰足。如果他欠得少的，他不会给父母多的，纵然他发大财，每月给父母的还是有限，因为他欠父母的少。
4. Debt Payment — He owes his parents from his previous lifetime(s). This type of person has no respect for his parents but he will pay in full all his parents' expenditure. But if he owes little, he will not give large amounts of money to his parents even if he is wealthy. His monthly payments to his parents are minimal because he owes them little.

所以，能成为一家人是很深的缘份，也很复杂。亲戚或朋友的缘份比较淡一点。
Therefore, becoming part of a family depends solely on everyone's past relationship (缘 Yuen) or affinities which can be very deep and complicated. In-laws and friends are more distance.

此事阿弥陀佛看得很清楚。西方极乐世界不用胎生，莲华化生，这才没有家亲眷属感情的负担。这种构想设计非常巧妙；把世俗的情爱、爱欲，都用这个方法化解。西方极乐世界才是一个清净的世界。这理与事都很深，不是一般人能理解的。
Amitabha understands all of these profoundly. As such, getting rebirth in the Western Pure Land will not be through a woman's uterus, but from a lotus; so there is no burden of feelings whatsoever. This is a wonderful design and arrangement. All sorts of complications due to worldly love, lust and desires are solved. The Western Pure Land is in fact a world of purity. The theory and phenomena are often too deep for ordinary people to understand.


第二十五愿：天人礼敬愿
The 25th Vow: Sentient Beings from all directions are highly respected by Celestial Beings

我作佛时。十方众生。闻我名字。欢喜信乐。礼拜归命。以清净心。修菩萨行。诸天世人。莫不致敬。
When I become a Buddha, if sentient beings from all ten directions are able to hear my name* they will joyously believe in the “Pure Land Method”, and take “the Three Refuges” in me. They practise Bodhisattva Conducts with a pure mind, and, as a result, they will be highly respected by Celestial Beings.
..........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P172-177.)

* “闻我名号”～此地的“闻”是讲菩萨的闻慧，一个“闻”字，包括了闻、思、修。这里名字还包括“五经一论”。
“hear my name” - This is the “Hearing with Wisdom” of Bodhisattva. The word “hear” comprises “wisdom generated from hearing, contemplation and practising”. However, here also includes Pure Land Buddhism's Five Sutras and One Report.

“礼拜归命”～means Taking Refuge in Triple Gems.

“以清净心”～清净的标准是什么？最低限度要断五欲。五欲是财、色、名、食、睡。
What is the standard for a “pure” mind? The lowest standard is to cease the “Five Desires”, namely “Wealth, Lust, Fame, Food and Sleep”.

“修菩萨行”～这五个科目不能少，一定要做到，才是修菩萨行。
The Five Subjects set out by Venerable Master Chin Kung are imperative for all Pure Land Practitioners to observe and practise. This is the “Bodhisattva Conducts”. (Refer Appendix B for 5 Subjects)


第二十六愿：闻名得福愿
The 26th Vow: Sentient beings from all directions will receive blessings and fortunes if they have ever heard my Name

若闻我名。寿终之后。生尊贵家。诸根无缺。
If sentient beings from all ten directions are able to hear my Name*, after they have passed away they will be born into respectable and honourable families with all roots** fully functional.
...........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P178-182.)

* “闻我名号”～此地的“闻”是讲菩萨的闻慧，一个“闻”字，包括了闻、思、修。这里名字还包括“五经一论”。
“hear my name” - This is the “Hearing with Wisdom” of Bodhisattva. The word “hear” comprises “wisdom generated from hearing, contemplation and practising”. However, the name “Amitabha” also includes Pure Land Buddhism's Five Sutras and One Report.

“生尊贵家”～这个尊贵绝对不是父母地位很高，家里有很多财富。这是讲祖宗父母积德，有德行，这个家庭才是尊贵之家。要晓得，财富不一定是福报。
To be born into a respectable and honourable family — This does not refer to parents who hold a high social status or who are rich. If the ancestors or parents have accumulated a lot of merits and virtues, and have conventional honest morality, this family can then be considered as “respectable and honourable”. We must know that a wealthy family may not necessarily be a family that is full of merits and fortunes.

“诸根无缺”～念佛人这一生，没有决定发愿往生西方极乐世界，来生得人天果报，六根聪利。
Since the practitioner has not yet vowed to go to the Pure Land in this lifetime, he will certainly be reborn in either the Celestial or Human Beings Realms in his next lifetime. The fortunate retribution for the next lifetime is to possess six roots in an excellent condition. Six roots are: eye, ear, nose, tongue, body and mind.


第二十七愿：修殊胜行愿
The 27th Vow: Sentient Beings from all directions are able to continue practice of Buddhism if they have ever heard my Name

常修殊胜梵行。若不尔者。不取正觉。
Sentient beings will have the opportunity to continue practising* the “Pure Land Method” in their future lifetimes. I will not become a Buddha if I fail to fulfil the 25th, 26th and 27th Vows completely.
..........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P182-P186)

“殊胜梵行”～就是指《无量寿经》，念佛法门。
*“continue practising” — refers to “The Infinite Life Sutra” and its Chanting Method.

我常讲，学佛的人有四大魔障：财、色、名、利。这四样我们若不能远离，佛念得再好，也不能往生。决定要远离。把这四样忍一忍，也不过是几十年，成佛之后得大自在、永恒的快乐，是值得的。
I (Venerable Master Chin Kung) often say, for people learning Buddhism, there are four big obstacles: “Wealth, Lust/Desires, Fame and Benefit/ Advantage”. If we cannot leave them alone, we will not get rebirth in the Pure Land regardless of how brilliantly we chant “Amitabha”. It is definitely worthwhile for us to detach ourselves from these four things for the next few decades. We will have permanent carefree days and genuine happiness as soon as we have successfully attained Buddhahood.


第二十八愿：国无不善愿
The 28th Vow: The Western Pure Land is free from all evils

我作佛时。国中无不善名。
When I become a Buddha, there will not be any names or issues of evil in the Western Pure Land.
...........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P187)

西方极乐世界不但没有恶趣，恶趣的名字都听不到，所以称为极乐世界。
In the Western Pure Land, there are no evil realms, let alone hearing any evil names. For this reason, it is called the Western Pure Land of Ultimate Bliss.


第二十九愿：住正定聚愿
The 29th Vow: All beings in the Western Pure Land will practise on the correct path to attain Buddhahood

所有众生。生我国者。皆同一心。住于定聚。
All sentient beings born in my Land will eventually attain Buddhahood, as everyone will practise unanimously towards the same goal of “Unsurpassed Supreme Perfect Enlightenment”.
...........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P187-P192)

所有众生，往生到极乐世界，皆是平等的成就。这是极乐世界第一功德。
All beings successfully born in the Western Pure Land are considered equal. This is the Number One Merits and Virtues amongst all.

“皆同一心。住于定聚。”～什么是“定聚”？佛在经上将所有一切众生从修行成果上分为三类：“正定聚”、“邪定聚”、"不定聚"。
There are three types of “Ding4 Ju4”. Buddha has grouped the results for all sorts of practising methods into three types:

1. "正定聚"～修学如理如法，方法与理论相应，必定证果。
“Zheng4 Ding4 Ju4” — means practising according to the proper teachings; methods and theory coincide with each other, therefore will attain Buddhahood in the end.

2. “邪定聚”～指修行虽有定，但还有妄想、执着，决定不能成就。
“Xie2 Ding4 Ju4” — means meditation is obtainable, but there are still wandering thoughts and attachments, therefore practising will definitely become failure.

3. “不定聚”～就是不定，要看他遇缘，要是遇到正定的缘，他就学正定；遇到邪定的缘，就学邪定。
“Bu4 Ding4 Ju4” — means uncertainty; it all depends on the person's luck. If he happens to meet the proper teachings, then he will follow the right path. But if he meets with the heresies, he will tread on the wrong path.


第三十愿：乐如漏尽愿
The 30th Vow: All beings born in the Western Pure Land will have no more outflows of worries

永离热恼。心得清凉。所受快乐。犹如漏尽*比丘。
For all beings born in my Land, their minds will be filled with comfortable coolness, pure bliss and sheer purity. They too, like Arhats, have no more outflows* of any afflictions, distress or troubles.
..........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P193-P197)

“永离热恼”～离热恼就是离烦恼。只要有烦恼存在，就有六道。
This refers to permanently extinguishing all afflictions and worries. As long as we have afflictions or worries, the Six Realms exist.

* “漏尽比丘”～就是大乘的大阿罗汉。见思烦恼断尽了。
* Outflows — (Asrava in Sanskrit) “With Outflows” means leaking. This refers to Large Vehicle Arhat who has “leaked” all his “Outflows” of afflictions and worries away. “Without Outflows” refers to Arhat who has no more afflictions and worries.
(“The Seeker's Glossary of Buddhism 2003 The Third Edition Page 495)


第三十一愿：不贪计身愿
The 31st Vow: All beings in the Western Pure Land will be free from all attachments

若起想念。贪计身者。不取正觉。
All those born in my Land will no longer cling to their “self-attachment” and “dharma-attachment”. They free themselves completely from all sorts of attachments. 
I will not become a Buddha if I fail to fulfil the 28th, 29th, 30th and 31st Vows completely.
............................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P198-P200)

“贪计身者”～贪计身是我执、法执。我执不破，就出不了三界。法执不破，就不能见性。这是一个非常严肃的问题。
Clinging to “Self-Attachment” will not bring us outside the “Three Worlds”.* Clinging to “Dharma-Attachment” will not resume our Self-Nature. Hence, this is a very serious issue for us.

* “Three Worlds” — refers to beings in Six Realms in the four Big Continents. The main purpose for practising Buddhism is to transcend the Three Worlds (Six Realms) to the Pure Land.
（佛学常见辞汇～洛杉矶净宗学会， printed in Oct 2010.)

在一切法门里，念佛法门显得特别殊胜。因为这个法门不破我执也行，所谓带业往生，横超三界。条件就是“信、愿、行”，就是“老实念”。
In all sorts of “Methods”, the “Name-Chanting Method” is extremely exceptional and marvelous. With chanting, we do not need to worry about our “Self-Attachment”. We are allowed to “carry” our karmas with us when we are born in the Pure Land! All we need is to hold on to “Faith, Vows and Practice” — in other words, “Focusing on chanting single-mindedly with no doubts and no mingling”.


第三十二愿：那罗延身愿
The 32nd Vow: All beings in the Western Pure Land will obtain the Indestructible Diamond Bodies

我作佛时。生我国者。善根无量。皆得金刚那罗延身。坚固之力。
When I become a Buddha, all those born in the Western Pure Land will already acquire immeasurable good roots. Therefore, as a result, they will also have indestructible diamond bodies which are strong and sustainable.
.........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P201-P202)

“那罗延”～是金刚神的名号，经上形容他为金刚大力士。
“Na4 Luo2 Yan2” - Name of a deity. The sutras described him as an indestructible Diamond Hero.

说明凡是往生的人，都是善心坚固，不怀疑，不夹杂。因为这个心决定成佛。成佛之后普渡众生，这是因。因为有了这个因，才得金刚不坏身的果报。
This explains that for those who are born in the Pure Land, all of them possess a compassionate and kind heart, without doubts and mingling. In spite of this, they will want to become a Buddha eventually so as to facilitate liberation and deliverance to all sentient beings. This is a Cause. And due to this Cause, they now acquire a strong, diamond body that is indestructible. This is the Result.


第三十三愿：光明慧辩愿
The 33rd Vow: All beings in the Western Pure Land emit brilliant lights from the head and with unobstructed eloquence

身顶皆有光明照耀。成就一切智慧。获得无边辩才。
All those born in my Land will also carry the same luminous brilliant lights emitting from their heads. They will be full of wisdom as well as having unobstructed eloquence.
.........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P203-P206)

心地清净到相当的程度，智慧现前，决定有辩才，因为辩才是性德的流露。
When we practise and acquire a mind of purity, to a certain degree, our wisdom will naturally arise; then we will become eloquent. This comes from our own Self-Virtue within.

凡是让我们的心不清净、不平等，都是魔障现前。我们六根接触外面境界，生欢喜心，欢喜魔来了；不高兴的时候，烦恼魔来了；贪魔来了；嗔魔来了；嫉妒魔来了，都是魔王。只要一句佛号，魔就远离。
Those things that instigate us to cause an impure or unfair mind are all considered as “Devil”. Whenever our six roots (eye, ear, nose, tongue, body and mind) meet with worldly circumstances, if we become ecstatic, it is the Ecstatic Devil; if we are unhappy, it is the Sad Devil, or it is the Greedy Devil, or Angry Devil, or Jealous Devil. They are all “Kings of Devil”. However, with a single focused chanting of Amitabha, the Devil will be turned away instantly.

古德常说：“不怕念起，只怕觉迟”。妄念起来不怕，第二念就觉。什么是觉？“阿弥陀佛”！这一生只要这一句佛号把烦恼伏住就好。这是真智慧。
The Sages in ancient times often said, “Do not be afraid of wandering thoughts as long as we are aware of them as early as possible.” As soon as we realize there are wandering thoughts, we are not afraid of them; instead, we instantly counteract them by focused chanting! The way we can offset our wandering thoughts/afflictions with chanting for the rest of our life shows our true wisdom.
(SV Glossary from Pure Land Learning Centre, Queensland, Australia)


第三十四愿：善谈法要愿
The 34th Vow: All beings in the Western Pure Land have great eloquence and are conversant at discussing the Dharma

善谈诸法秘要。说经行道。语如钟声。若不尔者。不取正觉。
All beings born in my Land will have the ability to appropriately teach, talk or interpret contents of the Dharmas* extensively and expertly. Their voice, like the sound of a huge metal bell, awakes and alerts all other beings. I will not become a Buddha if I fail to fulfil the 32nd, 33rd, and 34th Vows completely.
..........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P207-P208)

* “善谈诸法秘要”～诸法秘要就是指这一部《无量寿经》，就是这一句“阿弥陀佛”。
“...the ability to teach, talk or interpret contents of the Dharmas — this refers to “The Infinite Life Sutra” and in short, the name of “Amitabha”.

佛经与佛号含无量义，能普遍觉悟九法界一切有情众生。
The Sutras and the name of “Amitabha” truthfully contain boundless meanings and theories. They can, unquestionably, awake all sentient beings in the nine Dharma Realms.


第三十五愿：一生补处愿
The 35th Vow: All beings born in the Western Pure Land are Bodhisattvas and will eventually succeed as a Buddha

我作佛时。所有众生。生我国者。究竟必至一生补处。
When I become a Buddha, all beings born in my Land will ultimately become a Buddha.
..........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P209-P210)

所有众生，生到极乐世界都是菩萨，而且都是普贤菩萨。极乐世界是普贤菩萨的法界，平等法界。
All beings born in the Western Pure Land are classified as Bodhisattvas; they are in fact all Samantabhadra Bodhisattva (Universal Worthy Bodhisattvas/Pu Xian Pu Sa). Therefore, the Western Pure Land clearly is a “Samantabhadra Bodhisattva Dharma World”, a really fair and equal Dharma World.

如《华严经》说，“行布不碍圆融，圆融不碍行布”。（行布是次第）一地一切地，初信位就是等觉，等觉就是初信。这才平等。菩萨阶位虽有，但它是圆融的。好像坐电梯一样，阶梯一步也没有踏，但他就上来了，有没有经过？都经过。西方极乐世界修行，好像坐电梯；其他世界修行，要爬楼梯。
As said in the “Flower Adornment Sutra”, “the state of the 52 levels (for Bodhisattvas) does not contradict the perfection and completeness that is without hindrance.” The philosophy is that the base level of Bodhisattva is the highest level of Bodhisattva and vice versa. This is universal equality. There are 52 levels but there are no hindrances to the state of a perfect and complete Bodhisattva-hood. It is smoothly fully embraced; just like taking a lift going up, we do not virtually go up by walking up each staircase but we go through all the floors by way of a lift. We have, nevertheless, gone through all the steps in a smooth and effortless way. Practising in the Western Pure Land is like taking a lift; in contrast in other Buddha Lands, we do not need to climb up the stairs one by one like others.

“究竟必至一生补处”～究竟必至，这是保证成佛。一生补处，是我们一定可以一生证得。我们到了西方极乐世界，决定证一生补处。
This is to guarantee that all beings born in the Western Pure Land will ultimately become a Buddha. Once we have reached the Pure Land, it is guaranteed that the status eventually we become will be Buddha-Elect, in the same position as:

如观世音菩萨、大势至菩萨、文殊、普贤菩萨，跟他们平等。
Avalokiteshvara Bodhisattva-Mahasattva (Guan Shi Yin Pu Sa),
Mahasthamaprapta Bodhisattva- Mahasattva (Da Shi Zhi Pu Sa),
Manjusri Bodhisattva- Mahasattva (Wen Shu Pu Sa) and
Samantabhadra Bodhisattva- Mahasattva (Pu Xian Pu Sa).

We are all equal.


第三十六愿：教化随意愿
The 36th Vow: All beings born in the Western Pure Land will be able to teach all other sentient beings freely and appropriately

除其本愿为众生故。被弘誓铠。教化一切有情。皆发信心。修菩提行。行普贤道。虽生他方世界。永离恶趣。或乐说法。或乐听法。或现神足。随意修习。无不圆满。若不尔者。不取正觉。
Beings born in my Land have already vowed to liberate and deliver all sentient beings. Based on “The Four Universal Vows of Buddhas and Bodhisattvas”, they will go to the Six Realms to diplomatically teach the “Bodhi Way” as well as “the Ten Great Vows of Universal Worthy Bodhisattva” to the sentient beings. They liberate and deliver sentient beings yet they will not suffer like them. They will teach the beings freely and conveniently by using various tactful methods depending on the circumstances; they may become one of the audiences in the dharma talks to influence others or they may choose to appear in various forms which are identical to the beings so that they can teach them appropriately and effectively. In the end, these sentient beings will generate a strong desire to be born in the Western Pure Land, so that the vows of Bodhisattvas will be fulfilled completely without any obstruction. I will not become a Buddha if I fail to fulfil the 35th and 36th Vows completely.
........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P211-P217)

“被弘誓铠”～弘誓是四弘誓愿。就像铠甲，现在的装甲一样，可以很勇敢的到六道三途度众生，教化一切有情。
“The Four Universal Vows of Buddhas and Bodhisattvas” are like a strong shield to enable the Bodhisattvas to go bravely into the Six Realms for the purpose of liberating and delivering all sentient beings.

我们到极乐世界打个转，就有本事度九法界一切有情众生。这也是极乐世界第一殊胜之处！所以，极乐世界的菩萨倒驾慈航能教化一切有情，有三个目标：第一是令信，第二是令行，第三是最殊胜的，令行普贤道。
Therefore, once we have been born in the Western Pure Land and become an Avainaritika* Bodhisattva, we will then have the ability to liberate and deliver all sentient beings in the Six Realms. This is why the Western Pure Land is the number one exceptional and remarkable world! All Pure Land's Bodhisattvas have the ability to come back to salvage all sentient beings and they have three targets: the first one is to make the sentient beings believe in Amitabha; the second one is to get them to take action into practice and the third is the most fantastic one, to let them practise especially the “Ten Great Vows of Samantabhadra Bodhisattva”. (Refer Appendix B.)

* Avainaritika Bodhisattva — non-retreating Bodhisattva who is not subject to the Cycle of Rebirth.
(Extract from “The Commonly Used Buddhist Terminology” from Melbourne Pure Land Center Library)

“永离恶趣”～假如我们要到地狱去度众生，这是阿弥陀佛愿力加持，虽去，但没有恶受。这是永离。
No Suffering - Even if we (as Pure Land Bodhisattvas) wish to go to a Hell to salvage sentient beings, as blessed by Amitabha's great vows, we will not suffer any of the pains as they do.


第三十七愿：衣食自至愿
The 37th Vow: All beings in the Western Pure Land will obtain clothing, food and offerings* freely at will

我作佛时。生我国者。所须饮食。衣服。种种供具。随意即至。无不满愿。
When I become a Buddha, beings born in my Land will be able to freely obtain their daily essentials, e.g. clothing, food and various kinds of offerings* at any time they so wish.
.........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P218-P220)

* offerings - items for use in a ceremony like flowers, garlands, instrumental music, ointment, lamps, incense, robes, perfumes, flags and banners.
(“The Seeker's Glossary of Buddhism” 2003 The Third Edition P 478)

也许我们看到这段经文，会产生疑问，西方极乐世界还有饮食？这是因为众生初到西方极乐世界的习气未断，只要一起念，（饮食）自然都能现相。
We may be surprised to read this paragraph having doubts about having meals in the Western Pure Land! These are only the old habits. Instantly the meals will appear automatically as soon as we have such thoughts.


第三十八愿：应念受供愿
The 38th Vow: Buddhas in ten directions will respond by accepting offerings

十方诸佛。应念受其供养。若不尔者。不取正觉。
Beings born in my Land will be able to make offerings freely to all other Buddhas in all ten directions simultaneously. These Buddhas will, in turn, respond instantly by accepting the offerings. I will not become a Buddha if I fail to fulfil the 37th and 38th Vows.
........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 — P221)

供佛当然会闻佛说法，也必然得到佛的加持。供佛一定会念佛。念佛是因，成佛是果。这是修学第一殊胜的因缘。
Making offerings to Buddhas, we will of course be able to hear their teachings as well as being blessed. Thus we will certainly be mindful of the Buddhas and this is seen as the “Cause” whilst becoming a Buddha ultimately is seen as the “Result”. Making offerings to Buddhas is the most excellent predestined opportunity for practising Buddhism.


第三十九愿：庄严无尽愿
The 39th Vow: The environment of the Pure Land is immeasurably and solemnly adorned

我作佛时。国中万物。严净光丽。形色殊特。穷微极妙。无能称量。其诸众生。虽具天眼。有能辩其形色。光相。名数及总宣说者。不取正觉。
When I become a Buddha, all the things in my Land will be pure and dignified with magnificent brilliant lights covered in a range of beautiful colours and in various splendid shapes. All of these are absolutely glamorous and breath-taking beyond description. For all beings in my Land, even though they have attained “heavenly eyes”, if they are able to distinguish, identify, and summarize, and so describe clearly:
the forms and colours, 
the radiant lights and their appearances, and 
their names and quantities in the Pure Land, 
I will not become a Buddha.
..........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P222-P226)

这是为我们介绍西方极乐世界依报庄严。环境属于依报，“依报随着正报转”。西方极乐世界的人心清净，感得依报环境，无比的庄严洁净。
This vow is to introduce to us the environment of the Western Pure Land. “The environment changes according to our own minds.” People of the Pure Land have a pure mind so they induce an unmatched, pure and solemn environment.

“其诸众生”～指西方极乐世界这些菩萨，具足七地以上的智慧及能力。
Beings arriving in the Pure Land will all become Bodhisattvas possessing relevant great wisdom and capability accordingly at 7th Ground level or above.

“有能辩其形色。光相。名数及总宣说者。不取正觉”～这就说明七地以上的菩萨，都没有能力完全了解，完全明白，西方极乐世界的庄严到底有多少种、多少数量、多少形状、多少光彩，说不出的。所以，西方极乐世界的确是唯佛与佛方能究竟。
However, these 7th Ground level Bodhisattvas or above, have difficulty identifying the types, quantities, shapes, colours and lights, etc in their own environment. As such, the Western Pure Land is a place where only Buddhas can fully comprehend and appreciate the environment.


第四十愿：无量色树愿
The 40th Vow: There are uncountable colourful and radiant trees in the Pure Land

我作佛时。国中无量色树。高或百千由旬*。道场树高。四百万里。诸菩萨中。虽有善根劣者。亦能了知。
When I become a Buddha, there will be incalculably a mixture of colourful and radiant trees in my Land. The trees are covered by various immeasurable kinds of precious gems that reflect their decorations on each other. The trees are some hundreds or thousands of yojanas* in height. Trees around the Shrine are 4 million miles high. For those Bodhisattvas in the lower grade** whose good roots are not as deep, they will still be aware of the solemnity of these trees.
..........................
(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P227-P233)

* 由旬～古印度长度的单位。小由旬合中国四十里，中由旬六十里，大由旬八十里。
* Yojana — A unit of measurement in ancient India, equal to the distance which the royal army would march in a day. Approximations vary as widely as 9.6, 18 and 24 kilometres.
(The Seeker's Glossary of Buddhism, 2003, The Third Edition P 902.)

** There are 9 groups of Rebirth, divided into 3 sets in the Western Pure Land, i.e. the Upper Group, the Middle Group and the Lower Group. Here refers to Lower Group.
(The Seeker's Glossary of Buddhism, 2003, The Third Edition, P385-P386.)

“国中无量色树。高或百千由旬”～这是讲树的高度。树有多高？恐怕从我们地球到月亮还不止。
This is about the height of the trees that are so tall. It might well be, or further than, the distance from the earth to the moon.

阿弥陀佛的身相有多大？“白毫宛转五须弥，绀目澄清四大海"。阿弥陀佛的面孔比地球大得太多了。佛身大，若没有这么大的树，那就不成比例。
The height of Amitabha is also unbelievably tall. “White is his brow that revolves around five Sumeru. Wide as the seas are his eyes pure and clear.” Amitabha's face is much bigger than the earth. Since Amitabha's body is big and tall inconceivably, the trees there would be relatively tall too or they would be out of proportion.

树全是七宝所成。“七”是代表无量，不是一个数字，由无量珍宝所成。树放光，也有香气。西方极乐世界是所有一切物质都放光，人体也放光。大地也放光。它是光明世界，“香光庄严”。
The trees are all “formed” by “seven gems”. The word “seven” is not seen as a figure here, it represents limitless. The trees emit a wide range of colourful lights as well as fragrances. Virtually all the things in the Western Pure Land produce various lights; the body of Amitabha and all the bodies of Bodhisattvas also emit brilliant lights, the ground (made of precious gems and gold) also emits lights. It is a world full of solemnly gorgeous radiance and fragrances.

树上有音声，天乐鸣空。树还说法，法音能随众生心。西方极乐世界这些宝树，能令我们开悟、得乐。到了西方极乐世界，很快很容易就把一切烦恼断尽，就能证得圆满的无上正等正觉。十方诸佛世界，无能为比。
The trees produce sounds or with heavenly music. The trees also give Dharma Talks following Bodhisattvas' individual choices. All these precious trees in the Western Pure Land will awaken us and we will attain great pleasure. It is so easy to erase all our outstanding afflictions, troubles and worries, so much so we will soon attain the “Unsurpassed Supreme Perfect Enlightenment”. All other Buddha Lands cannot compare to the Western Pure Land.

凡是往生到西方极乐世界的人，跟阿弥陀佛身相都一样。我们能想像到极乐世界有多大！实在不可思议。
Everyone who is born in the Western Pure Land will have the same height, appearance and features as Amitabha. We just can't imagine how big the Western Pure Land is. It is just purely unimaginable.


第四十一愿：树现佛刹愿
The 41st Vow: All beings are able to observe all other beings/Buddha Lands among trees

欲见诸佛净国庄严。悉于宝树间见。犹如明镜。睹其面像。若不尔者。不取正觉。
Whenever the beings in the Western Pure Land wish to observe other beings and their social phenomena in other Buddha Lands, these can be clearly seen amongst the precious trees like a mirror. I will not become a Buddha if I fail to fulfil the 40th and 41st Vows.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P233-P242)

我们将来到了西方极乐世界，挂念我们的家亲眷属，他们现在生活状况怎么样，他们在哪个世界，在哪一道，我们时时刻刻在宝树幢幡罗网光明中，全部都看得到、听得到。
When we arrive in the Western Pure Land, if we wonder how our family, relatives and friends are keeping or in which dharma realm/world they are staying now, we can always take a look amongst the trees, nests, flags or banners which are all illuminated and decorated with various precious gems. We can virtually see them and listen to them all.

什么时候他们机缘成熟，（就是跟他说法，他听得入耳，能相信）我们就可以随时化身为他们说法，去度他们。不但我们今生的父母眷属，还有过去世、无量劫来生生世世父母眷属，我们生到西方极乐世界就都明瞭。
We will then be able to transform ourselves into another form (in the Six Realms) to meet them so as to liberate and deliver them as soon as we see the chance has come (this refers to the right time that they are happy to accept the teachings). We can help not only our parents of this lifetime; we can also help our previous parents, relatives and friends during our endless past numerous lifetimes and kalpas. Once we are born into the Western Pure Land, we will simply understand all these things.

十方诸佛的刹土，都有十法界，跟释迦牟尼佛的教区大致相同。像人天的欢乐，三途的痛苦，我们都看得清清楚楚，听得明明白白。
Like Shakyamuni Buddha's teaching area (our world), each of the other Buddha Lands in ten directions also contain ten realms. We will be able to see unmistakably the pleasure of the human and celestial realms as well as the anguish and stress imposed on beings in the bad realms.

我们要把握好这一生最好的机缘，专念这一句“阿弥陀佛”，这就成功了。
For us, we have to make hay while the sun shines. We must take this opportunity now while we can to exclusively chant “Amitabha”. We are doing the right thing and we will succeed.


第四十二愿：彻照十方愿
The 42th Vow: Lights of the Western Pure Land illuminate all ten directions

我作佛时。所居佛刹。广博严净。广莹如镜。彻照十方无量无数。不可思议。诸佛世界。众生睹者。生希有心。若不尔者。不取正觉。
When I become a Buddha, the Western Pure Land will be incredibly vast, solemnly adorned and absolutely remarkable. The brilliant lights of the Land will shine amazingly upon and through all Buddha Lands in all ten directions, just like crystal mirrors. If any of the sentient beings in the lands of the ten directions is able to spot the lights, this being will inevitably generate the wonderful Bodhi Mind*. I will not become a Buddha if I fail to fulfil this Vow.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P243-P258)

“彻照十方”～太阳光是普照，不是彻照。彻照是没有障碍。极乐世界一切万物的光明，因为它不是物质，在物理学上找不到。它是什么？心性的光明。这是科学家没有办法探测到的本性光明。
“Penetrative Illumination” - The sun shines on us, however, the sun's rays cannot penetrate some substances like roof, trees or umbrellas, etc. The remarkable brilliant lights emitting from the Western Pure Land are not hindered at all; the penetrative illumination cannot be blocked away in any way. All the things in the Western Pure Land have natural brilliant illumination, but what indeed is it? It is the light of our Self-Nature. Given that the illumination is not real substance, the scientists cannot find such thing as “Self-Nature” in the physics theory.

“生希有心”～简单说就是对极乐世界生起向往之心。换句话说，启发他发愿求生极乐世界，这是佛用光明来接引。
While beings are yearning towards the Western Pure Land, in other words, beings are inspired to vow to be born there, it is because Amitabha emits His Buddha Lights to invite and influence them with a view to receiving them in the Pure Land when the time comes.

* Bodhi Mind — means awakening mind - a great compassion and pure mind to chant “Amitabha” in order to reach the Western Pure Land and then in turn help others to achieve the same.


第四十三愿：宝香普熏愿
The 43th Vow: Fragrances of the Pure Land pervade all ten directions

我作佛时。下从地际。上至虚空。宫殿。楼观。池流。华树。国土所有一切万物。皆以无量宝香合成。其香普熏十方世界。众生闻者。皆修佛行。若不尔者。不取正觉。
When I become a Buddha, the Western Pure Land, stretching from the lowest level of the Land to the immeasurable spacious universe, the palace, towers, buildings, lakes, streams, trees, together with all other things in the Land, will be fully pervaded by a numerous range of precious fragrances. The fragrances which form part of the architecture will also spread amazingly through all Buddha Lands in all ten directions. If any of the sentient beings in ten directions are able to smell such fragrances, this being will generate a pure mind and practise naturally in accordance with the teachings and practices of the Buddha. I will not become a Buddha if I fail to fulfil this Vow.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P259-P269)

前面一愿说“光摄”，这里是“香摄”。我们要知道燃灯、烧香是提醒我们自己修学。因此佛门里所有一切设施，是提醒自己不要迷、不要邪、不要染污。
The 42nd Vow above talks about “salvage by way of lights” and this Vow talks about “salvage by way of fragrances”. We need to know that turning on a light and burning incense are both a way to remind us how we practise. Therefore, every facility in the Buddhist Shrine/Temple is to remind us “do not get deluded, do not behave in the wrong way and do not pollute (the environment and our mind)”.

“修佛行”～要特别注意这三个字。也就是成佛为第一因素。佛是什么？佛是“清净平等”。所以本经（即《无量寿经》经题“清净平等觉”是“佛行”；处世待人，起心动念处修清净、平等、觉，就明白这一愿讲的是什么。
“Practising Buddha's Way” - We need to pay special attention to these three words. To become a Buddha, this is obviously the number one key factor. What is Buddha? Buddha is “Purity and Equality”. Just like the name of this Sutra “The Infinite Life Sutra” which is the “Buddha's Way”. Therefore, whenever we interact with people, issues and objects, we should be mindful of the practices of a mind of purity, equality and awakening. Then we understand thoroughly what this Vow is about.

以上四十三愿完全是佛度六道众生为主，以凡夫为主。末后五愿，才是度菩萨的。所以我们不能辜负阿弥陀佛。
The principle target audience for the above forty-three Vows is for beings in the Six Realms only. Therefore, we must never be unworthy of the Buddha's teachings. The following five Vows are for Bodhisattvas.


第四十四愿：普等三昧愿
The 44th Vow: Bodhisattva will obtain the “Samadhi”

我作佛时。十方佛刹。诸菩萨众。闻我名已。皆悉逮得清净。解脱。普等三昧。诸深总持。住三摩地。至于成佛。
When I become a Buddha, all Bodhisattvas in ten directions who hear my Name* will attain a pure mind and be liberated. They will study “The Infinite Life Sutra”, chant the name of Amitabha and dwell on the “Samadhi of Purity”#, the “Samadhi of Liberation” and the “Samadhi of Popularity and Fairness” until the time they become a Buddha.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P270-P290)

* “闻我名已”～此地的“闻”是讲菩萨的闻慧，一个“闻”字，包括了闻、思、修。
* “hear my name” - This is the “Hearing with Wisdom” of Bodhisattva. The word “hear” comprises “wisdom generated from hearing, contemplation and practising”.

# “Samadhi” — a kind of deep meditative absorption or deep concentration entering a state of inner serenity; usually denotes the particular final stage of pure and deep concentration.

清净三昧～Samadhi of Purity
解脱三昧～Samadhi of Liberation
普等三昧（或念佛三昧）～Samadhi of Popularity and Fairness or Samadhi of Buddha Recitation encompasses not only wisdom but also merits and virtues as well.
(‘The Seeker's Glossary of Buddhism” 2003 The Third Edition Pages 671-672)

从四十四以后到四十八这五愿，是弥陀为普渡十方一切菩萨所发之愿。
These five vows from 44th to 48th are specially made by Amitabha for the liberation and deliverance of all Bodhisattvas in ten directions.

名号功德究竟有多大？原来弥陀名号，就是释迦牟尼佛四十九年所说的一切经的中心，总题目。这才晓得弥陀名号，不可思议。六道众生能听到这个法门，是希有的因缘；十方菩萨有机会听到这个法门，跟我们一样修，也希有。
Do we know how powerful the virtues and merits of the name of “Amitabha” are? Actually, the name “Amitabha” is the core of the 49 years' teachings by Shakyamuni Buddha. This is absolutely inconceivable. Beings in the Six Realms who are able to hear this Method have an extremely rare predestinated opportunity (缘 Yuen4), so do all the Bodhisattvas in the ten directions.

经上世尊明白的告诉我们，许许多多的菩萨想听这个法门，没有缘份，听不到。这究竟是一个什么法门？是“一生圆满成佛的法门”。等觉菩萨如文殊、普贤也念佛求生净土。
In the Sutra, Shakyamuni Buddha clearly told us that many Bodhisattvas are not able to hear this Method as there is no predestinated opportunity for them. What really is the Method? It is a Method for beings to become a Buddha in this lifetime. “Equal Enlightenment” Bodhisattvas like Manjusri (Wen Shu Pu Sa) and Samantabhadra (Pu Xian Pu Sa) also vowed to be reborn in the Western Pure Land through chanting.

今天我们念佛不能死心塌地，一面念佛还一面打妄想，什么原因？我们不知道名号功德不可思议，不知道这个法门之宝贵。
Today, we are still not seriously committed in chanting head-over-heels desperate; we still have lots of wandering thoughts while chanting. Do we know why? It is because we do not realize the virtues and merits of the name Amitabha; we just do not value this precious Method.

“得清净”～这一句“阿弥陀佛”就能恢复我们身心清净。通常我们讲“功夫成片”，以我们凡夫来说，念到这个境界，内心会生法喜，不可能有忧虑、有烦恼。这并不是很深的功夫，但这样的程度就能往生，生“凡圣同居土”。最低也要念到这个程度，我们往生才真正有把握。所以“清净”重要！
“Attaining a pure mind” — Chanting the name of Amitabha will undoubtedly recover our mind of purity. Normally, as an ordinary person, we chant till we reach the stage of “Constant Mindfulness of Amitabha” (Gong1 Fu5 Cheng2 Pian4); we will naturally be feeling a sense of blissful serenity within us. At this stage, it is impossible to find any more pains and worries on our minds. Although this is not a difficult achievement, it is already good enough to lead us to the rebirth in the “Land Where Sages and Ordinary Beings Dwell Together”. We must make sure for ourselves that this is the minimum base level we have to reach one day. Therefore, having a pure mind is a matter of primary importance.

“魔障”～凡是妨害我们清净心的，就是魔障。外面的境界无论是顺逆，如果我们不动心，都是佛境界；如果自己起心动念，都是魔境界。除此外，一切顺境里，我们所喜欢的、爱慕的，还是魔障。
“Devil's Barrier” - Anything that prevents us from having a pure mind is a “Devil's Barrier”. Disregard whether it is a favourable or adverse circumstance, if we do not start to “think”, then they are all good circumstances. If we undertake to “think”, then they are all evil circumstances. Apart from this, even during favourable circumstances, once we start to like, love, or desire, there is already a “Devil's Barrier” for us.

Translator's Note:
Each time we “think”, all thoughts we have will surely be wandering or discriminatory thoughts or attachments. Therefore, we are advised not to give rise to any thoughts.

“普等三昧”～普等是普遍平等。普等三昧是什么？就是“念佛三昧”，就是这一句“阿弥陀佛”。是平等成佛的法门。
“Samadhi of Popularity and Fairness” - What is it? It is the “Samadhi of Buddha Recitation /Chanting” — Chanting the name “Amitabha” exclusively. This is surely a Method for everyone to become a Buddha equally and fairly.

“诸深总持”～“诸深”是指一切甚深的大乘经典。“总持”是指法门。执持名号就是“诸深总持”，就是指这一部《无量寿经》，指念佛成佛的法门。
“Name Chanting Method” — “The Infinite Life Sutra” is the “Method” for everyone to learn in order to become a Buddha.

《大势至菩萨圆通章》我（即上净下空老法师）发现它是净宗的《心经》。十方三世一切诸佛度众生成佛道，就凭这一句佛号，就凭这一部《无量寿经》。
In regard to “The Chapter on the Perfect Complete Realization of Great Strength Bodhisattva through Buddha Name Recitation” by Mahasthamaprapta Bodhisattva (Da Shi Zhi Pu Sa 大势至菩萨), I (Venerable Chin Kung) found that it is in fact the “Heart Sutra” for Pure Land School. All Buddhas in the ten directions and of the Past, the Present and the Future render liberation and deliverance to all beings by way of the name “Amitabha” and “The Infinite Life Sutra”.

“住三摩地。至于成佛”～三摩地就是念佛三昧，安住定中，得成正觉。
Samadhi — refers to “Samadhi of Buddha Chanting” dwelling serenely in deep concentrative meditation. This leads to enlightenment.


第四十五愿：定中供佛愿
The 45th Vow: Bodhisattvas make offerings simultaneously to all Buddhas while dwelling in the state of Samadhi

定中常供无量无边一切诸佛。不失定意。若不尔者。不取正觉。
While dwelling in the state of Samadhi, Bodhisattvas are able to make offerings simultaneously to incalculable Buddhas in ten directions without losing their deep concentration of Samadhi. I will not become a Buddha if I fail to fulfil the 44th and 45th Vows.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P289)

弥陀威神加持这些菩萨，令他们在定中，在三昧之中，能供养十方无量无边诸佛。这确实是普贤菩萨的境界。
Bodhisattvas are being blessed by Amitabha so that they can make offerings, at the same time, to incalculable Buddhas in ten directions while they are still dwelling on Samadhi. This is obviously the status of Samantabhadra Bodhisattva (Pu Xian Pu Sa).


第四十六愿：获陀罗尼愿
The 46th Vow: Bodhisattvas will obtain the “Dharanis”.

我作佛时。他方世界诸菩萨众。闻我名者。证离生法。获陀罗尼。
When I become a Buddha, Bodhisattvas in ten directions who hear my Name* will be granted with the “Dharma of No Rebirth”** and obtain Dharanis#.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P290-P292)

* “闻我名号”～此地的“闻”是讲菩萨的闻慧，一个“闻”字，包括了闻、思、修。
“hear my Name” - This is the “Hearing with Wisdom” of Bodhisattva. The word “hear” comprises “wisdom generated from hearing, contemplation and practising”.

“证离生法”～就是永远离开三界的生死，也就是永脱轮回。他是乘愿再来度众生。所以六道里，哪一道他都可以去；应以什么身得度，他就示现什么身。
** Being granted with the “Dharma of No Rebirth” — means Bodhisattvas are not subject to the Cycle of Rebirth. They come and go freely in the Six Realms as they wish. They may choose to look similar to the beings concerned during their stay so as to help and deliver them.

“陀罗尼”～是总持法门，这里是说“心得安住”的意思。
# Dharanis (= Mantra) (陀罗尼) Normally this means unite all Dharmas and hold all meanings (总持). The most famous Mantra is “On Mani Padme Hum”. Here it means their minds reside peacefully in the holy name of “Amitabha”.
(“The Seeker's Glossary of Buddhism”, 2003, The Third Edition, Page 413)


第四十七愿：闻名得忍愿
The 47th Vow: Bodhisattvas will obtain the “Dharma of Tolerance”

清净欢喜。得平等住。修菩萨行。具足德本。应时不获一二三忍。
The Bodhisattvas will dwell in complete fairness and equality just like the Buddha. They will cultivate and practise the Bodhisattva Conducts* and practise the “Method” that enables them to become ultimately a Buddha. They will then immediately obtain the First, Second and Third degrees of “Tolerance”.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P292-P298)

* Bodhisattva Conducts — Refer Appendix B.

“得平等住”～他们是菩萨，居然跟佛平等，所以，我们要用平等心来念《无量寿经》，用平等心来持这一句佛号，这就是“得平等住”意义。
“Dwelling on Equality” - To our surprise, Bodhisattvas are equal to the Buddhas. Therefore, we have to apply a mind of equality into our reading of “The Infinite Life Sutra” and again, use a mind of equality to chant Amitabha and remain constantly that way. This is the true meaning regarding “dwelling on equality”.

不分别、不执着就是“平等”。不起心、不动念就是“清净”。清楚、明瞭就是“觉”。
“Mind of Equality” - means no differentiation, no discrimination and no attachments.
“Mind of Purity” means do not undertake to “think”, do not have any thoughts (but focus on chanting).
“Awakening” means true and in-depth understanding of the Universe and Life.

“具足德本”～德本就是以这一部《无量寿经》，以这一个法门“自行化他”。
“The Infinite Sutra” is full of virtues. It is an exclusive “Method” to help and “salvage oneself and others”.

“应时不获一二三忍”～这三种忍不是一般菩萨能得到的。（细说在《无量寿经》第十五品）。三种忍都在一句阿弥陀佛名号之中。的确不可思议！
Three kinds of Dharma of Tolerance:
1. Tolerance of Sound and Echo (音响忍)
2. Tolerance of Gentleness in accordance with the truth (柔顺忍) and
3. Tolerance of Non-birth (无生法忍)

These three kinds of Dharma of Tolerance are not usually obtainable by Bodhisattvas. (Details can be found in Chapter 15 of “The Infinite Life Sutra”.) However, all these three types of Tolerance are fully covered in the name of Amitabha. This is absolutely incredible!
(SV Glossary from Pure Land Learning Centre, Queensland, Australia)

不能忍就不能成就。《金刚经》说“一切法得成于忍”。
If we cannot tolerate we will never succeed. In the “Diamond Sutra”, it says “The success of all dharmas is attributed to tolerance.”

《仁王经》内，第一“伏忍”。伏住，压住。忍不住也得忍，这是初步功夫。
In the “Ren2 Wang2 Sutra”, it says the First Tolerance is “Fu2 Ren3”. This means we have to be tolerant under all circumstances. If we have ever reached a stage where we believe we are out of tolerance, then we better start all over again.

第二“信忍”。理论通达了，相信佛菩萨圣贤人的教训，能忍。
The Second Tolerance is “Xin4 Ren3” (equivalent to Tolerance of Sound and Echo). We have improved as we thoroughly understand and appreciate the teachings of the Buddha, Bodhisattvas and the ancient Sages. We can actually tolerate anyone/anything/any time now.

第三“顺忍”。再进一步，功夫深了，能顺忍，恒顺众生，随喜功德。
The Third Tolerance is “Shun4 Ren3” (equivalent to Tolerance of Gentleness in accordance with the truth). We have now improved even further. We tolerate with graciousness and we can “accord with all beings” and “be joyful over others’ meritorious deeds”.

第四“无生法忍”。最高的是如来果地上“寂灭忍”。
The Fourth Tolerance is “Wu2 Sheng1 Fa3 Ren3” (equivalent to Tolerance of Non-birth). The highest is the Tolerance for Buddhas “Ji4 Mie4 Ren3”.

 

第四十八愿：现证不退愿
The 48th Vow: Bodhisattvas will be confirmed to become non-retrogressive Buddha

于诸佛法。不能现证不退转者。不取正觉。
Bodhisattvas will attain the position of “Non-retrogressive Buddha” in regard to all Dharmas. I will not become a Buddha if I fail to fulfil the 46th, 47th and 48th Vows completely.
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(Based on Chinese Version of “Talks on Amitabha's Forty-Eight Great Vows” 《阿弥陀佛四十八大愿讲记》 given by Venerable Master Chin Kung in 1990, compiled in 1996 and printed in 2007 - P299)

“现证不退”～Non-retrogression (Non-retreating).

The Bodhisattvas will become non-retrogressive Buddhas. There are 3 kinds of irreversibility (non-retreating):
(1) Irreversibility of Position - The status of the position will be non-retreating.
(2) Irreversibility of Practice - The Bodhisattvas' practices will be non-retreating.
(3) Irreversibility of Thought — The thought is firmly fixed on the practice of the Large Vehicle Dharmas.
(“The Seeker's Glossary of Buddhism, 2003 The Third Edition Page 463.)

如果没有时间读全经或听全经，能够念这一段，也大有好处，能启发同修的信心，帮助大家发愿，认真修学净土法门。
If we do not have time to finish reading the whole of “The Infinite Sutra”, it would benefit us if we could study this Chapter Six “Forty-Eight Great Vows”. It will no doubt inspire us conscientiously on the “faith, vows and practice” of the Pure Land Method.

Source Of Information:
《Talks on Buddha says Ten Wholesome Ways Sutra 佛说十善业道经讲记》, by Venerable Master Chin Kung, translated by Student of The Triple Gems, published in October 2018, distributed by Amitabha Buddhist Society Malaysia (92, Jalan Pahang, 53300 Gombak, Kuala Lumpur, Malaysia)
*** The information provided above does not contain personal opinion of this blog.