任憑彌陀救度吧

Compiled & written by : Ng Choon Lee
Absolutely Allowing the Salvation of Amitabha
Three Saints of the West
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The founder of the Western World of Ultimate Bliss, Amitabha Buddha, and the attendant bodhisattvas (Avalokitesvara & Mahasthamaprapta), are known as Three Saints of the West. They are the main target for Pure Land practitioners to pay their sincere worships and entrusting lives to.

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Prologue (I) & (II)
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Chapter 1 Introduction (I) The main idea of the Buddhist Dharma: Why should one cultivate the Pure Land Dharma Practice? Chapter 2 Introduction (II) What is The Ultimate Bliss of Pure Land? Why should one be reborn into Rewarded Land and not Transformed Land? Chapter 3 Amitabha-recitation Practice according to the Fundamental Vow Chapter 4 Master Shan-Daos Pure Land Ideology Chapter 5 The meaning of Single-mindedly, without deviation, upon hearing and Namo Amituofo
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Chapter 6 The mentality of Buddha name recitation Chapter 7 The emotions when reciting Amitabha Buddha Chapter 8 Worldly and Non-worldly Dharma Chapter 9 The Path of Importance and the Path of the Great Vow Chapter 10 Reciting Amitabha during delusions Chapter 11 Absolutely Allowing the Salvation of Amitabha Chapter 12 Epilogue Glossary Special Appreciation Notes
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CONTENTS
Prologue (I)
Nowadays, many who recite the Buddhas name hardly understand the characteristics of Pure Land School. They cultivate the way with the ideologies and concepts of other schools. Consequently the sense of direction to seek rebirth is uncertain and diminished. Therefore, this beckons the author to write a book, to wish to guide the cultivators based upon the pure ideology and attitude of Pure Land to believe and accept the Amitabhas salvation. Generally the Buddhas Dharmas are taught based upon the root nature and merits, virtues and conditions of all beings. Numerous practices (It is synonymous to eighty four thousand schools) were founded (based upon sentient-beings root nature and merits, virtues and conditions) because The Buddha would like His teachings to bring the greatest benefit to them. All of Buddhas teachings regardless whether it is Mahayana, Hinayana, and Esoteric or Exoteric, can be categorized into two categories according to Mahayana Patriarch Boddisattva Nagarjuna: First, the selfpower ways of cultivation (School of the Sacred Path), Second, Otherpower, ways of cultivation (Pure Land School). The School of the Sacred Path implements self-power cultivation to sever afflictions of greed, anger and ignorance, in order to transcend the life cycle of birth and death. In contrast, The Pure Land School is simply relying on Other-power of Amitabhas salvation for cultivation, and then transcending the cycle of life and death by Amitabhas vows.
Skillful mean method and the True-real method. In theDiamond Sutra, Buddha Shakyamuni persuades his disciples that in order to become a Buddha, the cultivation can not remain in Dharma practice and does not progress. Like a raft used to cross the river to the shore, upon reaching the shore, one needs to give up the raft in order to land. By the same principle, those who wish to enter the Buddhas name recitation of the Pure Land School and be thoroughly aware of the Buddha essence, must abandon the mentality of the former Self-power cultivation of the Skillful mean method to enter into Other-power Buddhas name recitation of the true-real method. This abandon does not mean to deny self-discipline, concentration and wisdom or do not remain devoted to our parents, to do good deeds for merits, to uphold the five precepts & ten good conducts and all other Self-power cultivation. Here there is just a state of mind of letting go and transformation. Cultivation, doing good deeds for merits as usual and also does not use the generated merits to seek enlightenment, or to sever afflictions of greed, anger and ignorance, or to use it as the merit for rebirth in Pure Land. All good deeds are merely to repay the Buddhas and sentient beings kindness. By possessing such a state of mind then can it only been counted as being one with Buddhas name recitation of the Pure Land School. Only by this way will it be easier to accept and firmly believe in Amitabhas salvation, and then by the power of Buddhas great compassionate vows to rebirth in Pure Land.
In addition to Self-power and Other-power, Buddhas teachings are sequential due to the difference in the root nature, wisdom and blessings of the sentient beings. Therefore, the Buddhas teachings have
When reading this book, put aside your prejudices to think more and to appreciate the moral principles which can naturally make us rely wholly on Amitabhas salvation or to be truly Namo. Hopefully for those reading this book, they can have insights on Amitabhas salvation, consequently believing and firmly accepting them with joy. Finally, I wish all readers to recite Buddhas name and surely of rebirth, and to attain ultimate enlightenment without retrogression. Namo Amitabha Buddha!
Sincerely proof-read by Master Shi Deng-Xiang 28 February 2010
When we realize that Buddhas teachings and cultivation are sequential and the difference between Self-power and Other-power then we can understand why different sutras have different views.
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Prologue (II)
Among the emphasis of Pure Land practitioners i.e. believing, wishing to be reborn into Pure Land and Name Recitation, believing is the most difficult to cultivate. At one sharing experience in the 7-days Buddhas Name Recitation Retreat, I discovered that many colleagues who shared their experiences have yet to possess the confidence for rebirth, even for those who had attended eight or nine times of the retreat. Most people have the feeling that when reciting Buddhas name for three days, Buddha seems to be in front of our eyes; but when reciting Buddhas name for three years, Buddha seems to be sky far. Nowadays there is an urge for Pure Land practitioners to know, promote and raise the confidence of rebirth in a proper way. Most people still do not realize that only by truly knowing the core teaching of the Pure Land School, i.e. The Fundamental Vow of the Amitabha Buddhas Salvation, can the confidence for rebirth be rebuilt in a proper way. However, most Pure Land practitioners refuse to move towards this direction and keep wandering around The Fundamental Vow of the Amitabha Buddhas Salvation. They are going backwards instead I greatly regret this matter. Moreover, there is limited distribution of materials regarding the Fundamental Vow of Buddhas name recitation, hence driving me to collect the related materials and my own cultivation experiences to share with other practitioners. However, after fifteen months of diligent hard work and experimentation, I realized that Im truly a sinful sentient being in samsara who lacks in knowledge as well as poor in writing that always drives me to helplessness. Thus, this book is just my modest knowledge about Buddhism to share with the readers. If there are mistakes found in this book, your advice and feeback are appreciated.
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Brother Yeoh Seng

Hock & Ms Ng Ti Min
Furthermore, I have also included my own cultivation experiences to share with Pure Land practitioners in the parts: Why should one be reborn into Rewarded Land and not Transformed Land?, Worldly and non-worldly Dharma, The Mentality of Buddhas Name Recitation, Reciting the Amitabhas Name in the Midst of Delusion, Self-power & Other-power Mentality of Buddhas name recitation, etc. Im deeply indebted to Master Deng-Xiang for proofreading this book, Master Fa-Yao, Brother Lee Tiam Fatt and Teacher Quek Bee Hiang for valuable suggestions and countless helps. Millions thanks to Mr. and Mrs. Yaiw for their perseverance and unrelenting effort in this daunting translation task. Special thanks are also given to all brothers participating in this translation (Brother Ong Hua Guan, Brother Yeoh Seng Hock & Ms Ng Ti Min).
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Buddhism is Dharma of heart. Therefore this book emphasizes on the discussion of the principle and mentality toward the name recitation, in hoping that readers could attain the confidence for rebirth after reading it. This book attempts to explain the philosophy and interpretation of previous and current masters of the Fundamental Vow using several terms. Among the important terms used such as Single-mindedly, without deviation, Upon Hearing Buddhas Name, Six Characters of the Name, etc will enable us to further understand the original core cultivation principles of the Pure Land School. More importantly, by practicing this, it will even enable us to build the unwavering confidence for rebirth.
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May this book serve as a bridge to guide those who lack of confidence of rebirth to rebuild their confidence, and believe in the salvation according to Amitabhas Fundamental Vow. Finally, I wish all practitioners will soon attain Confidence with joy and surety to be reborn into the Pure Land. Namo Amitabha Buddha!
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Learner:
Ng Choon Lee
16 August 2012
Here, I also thank and appreciate my wife, my friends, my colleagues, brothers for their endless encouragements, moral supports and helps. Also my sincere thanks to my cousins and nephews for typing, without them, this book will not be completed.
Special characteristic of the Pure Land School: Recitation of Amitabhas name, according to his Basic Vow (the 18th), Rebirth of ordinary beings in the Pure Lands Realm of Rewards; Rebirth assured in the present lifetime, Non-retrogression achieved in this lifetime.

Chapter 1
Introduction (I)
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The main idea of the Buddhist Dharma: Why should one cultivate the Pure Land Dharma Practice?
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What is the main idea of Buddhist Dharma?

It is widely known that the Buddha Dharma is a great teaching of transcending the cycle of birth and death. However, the Buddhas entire main idea of teaching can be explained via verses as follows, i.e. To not do any evil, to do all good deeds, to self-purify ones mind; these are all the Teachings of Buddhism. If we only look at the first two verses: To not do any evil, to do all good deeds and presume that it is the entire Buddhas teachings, we may feel that it is just the general worldly teachings and there is nothing special. Why can it be regarded as the entire main idea of Buddhas teachings?
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This article describes the entire Buddhas teachings which encompass both Worldly and Non-worldly Dharma. In order to transcend the cycle of birth and death, the cultivation of Five Precepts, Ten Good Conducts, and other Worldlys Way is not adequate. We cannot just be satisfied and stop at the Worldlys Way without progressing forward. Instead, we should improve and upgrade to the Non-Worldlys Way of mind-nature cultivation until we attain the Direct Realization of Buddha-nature. By doing so, transcending the cycle of birth and death could be anticipated. . .
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In fact, Dharma encompasses all Worldly and NonWorldly teachings. So, if we were to cultivate the way of transcending the cycle of birth and death (i.e. the Non-Worldly Way), these two verses not only want us to cultivate the Five Precepts (no killing-stealing-indulge in sexual misconduct-lyingtake intoxicants) and Ten Good Conducts (no killing, no stealing, no indulging in sexual misconduct, no lying, no bearing tales, no abusive speech, no seductive word, no greed, no ignorance and no delusion), as the Five Precepts and Ten Good Conducts are still regarded as the Worldly Way; no matter how well the cultivation is, one could only gain the retribution of being reborn as either sage or human beings. Hence, in order to transcend the cycle of birth and death, cultivating the Five Precepts and Ten Good Deeds of the Worldly Way are insufficient. If we look at the third verse: to self-purify ones mind, we can realize that only by cleansing the delusion, affliction, attachments, and self-purifying the original mind and temperament (simplified as the Mind-Nature), it can then be regarded as the way of transcending the birth and death cycle. Because of our Mind-Nature is formed by our urges (i.e. consciousness and inclination), so To not do any evil, to do all good deeds, to self-purify ones mind refers to To not give rise to any evil inclination, to nurture and propagate good thoughts in order to purify ones self Mind-Nature. Through this way, then only it can be regarded as the entire main idea of Buddhas teachings, i.e. the Non-Worldly Way for transcending the cycle of birth and death.
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The cultivation goals of eight major schools

Eight major schools (Zen, Pure Land, Vajrayana, Vinaya, Huayan, Tiantai, Three Treatises, Yogacara), except the Pure Land School, have different cultivation methods but the ultimate goal is Zen Cultivation i.e. to cultivate our Mind. The ultimate goal of Zen Cultivation is to attain Direct Realization of Buddhanature and to refrain from afflictions of view and confusion to eventually transcend the cycle of life and death. In order to achieve this goal, we need to cultivate our mindnature without worldly attachments/marks (i.e. no attachment/ marks of self, others and Dharma). Therefore when facing any conditions, either good or bad times, one should posses the ability to change the mind set in such a way that only the good ones would grow but not the bad ones. This is so that no afflictions could be generated from attachments of greed, love, etc and the tranquility of pure mind is achieved at all times. This capability could attain immeasurable merit of True Self-Nature.
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If we adopt a visible form of cultivation method to practise the Five Precepts, Ten Good Conducts, give charity, repent past mistakes, free captive animals and read or chant sutras, it is still a visible form of Worldly Way which results in attaining human and sage blessings. This is not the ultimate purpose of the rebirth of Siddhartha Gautama Buddha: the World Honored One. We must upgrade to Mind-Nature cultivation in order to transcend the cycle of birth and death. This type of Mind-Nature cultivation without worldly attachments is regarded as Zen cultivation and it fulfills the entire scope of Dharma as the main idea for transcending the cycle of birth and death. Therefore, theDiamond Sutra says: All appearances are illusionary. To discern that appearances are not appearances is to see the Tathagata.
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Self-power Zen Cultivation and Pure Land Practice

However, to use self-power in Zen Cultivation in order to attain the Direct Realization of Buddha-nature is a daunting task for us who with heavy karmic impediment. Furthermore, besides the Direct Realization of Buddha-nature, we have to eliminate the afflictions generated from confusion of views and thoughts, then only the ultimate goal of transcending the life and death cycle can be expected. In view of this, the recent thirteenth generation of Pure Land School, Patriarch Yin-Guang at the Shanghai Disaster Ceremony conference cited the four verses from the Zen Master Yong-Ming (who was believed to be an incarnation of Amitabha during the Song Dynasty) to tell us that the Buddha teachings comprise only Zen Cultivation and Pure Land Practice. The patriarch emphasized that the Zen Cultivation solely relies on self-power, suitable for those with proper conditions and is non beneficial to others. In contrast, the Pure Land Practice relies on Buddhas compassionate help and hence for all those who possess true belief, wish and practice, they can bring along their karma and attain rebirth in the Pure Land.
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If our pure mind can always remain tranquil and we can feel happy with no worries at all times, we have already managed to refrain from evil and cultivate the good deeds. This type of cultivation is in accordance to the main idea of Dharma and hence the Direct Realization of Buddha-nature will be attainable. Therefore afflictions generated from confusion of views and thoughts will be eliminated and eventually the transcending of life and death cycle will be achieved.
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The second verse in the four verses says: Without Zen but with Pure Land, millions of cultivators will result in millions of people be reborn into the Pure Land; once seeing Amitabha in the Pure Land, there is no need to worry about enlightenment; The patriarch believed that the Pure Land Practice cultivators who have yet to achieve Zen or Direct Realization of Buddhanature, but acquires With Pure Land meant the cultivators could understand the great compassionate vows of Amitabha, similar to a condition where a mother is thinking of her child; the cultivators who are determined to recite the Amitabhas name to be reborn into the Pure Land is similar to the condition where a son is thinking of his mother. When the life ends, the cultivators will be escorted by Buddha to the Pure Land and hence transcend the cycle of life and death. This is the way of Pure Land Practice which ensures that every cultivator could be reborn into the Pure Land without fail. Although it seems easy to obtain With Pure Land the patriarch warned the scholars: If one recites Amitabhas name but is partial in his mind set, without any true belief or wish, or if one has belief and wish but is insincere to Amitabha, then all these are not called With Pure Land. Master Yin-Guang encouraged us that if we were unable to rely on self-power cultivation alone to achieve Zen in order to eliminate the confusion of views and thoughts, as well as delusions, to transcend the life and death cycle, then we should try to know and understand the salvation according to Amitabhas Fundamental Vow Power. Only by firmly believing in the His power salvation and becoming a With Pure Land cultivator that when life ends, we can be reborn into the Pure Land with Amitabhas vow power, thereby transcending the cycle of life and death.
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If we were to feel deeply touched, and begin recalling the grace of Amitabha to recite the Amitabha Buddhas name in accordance to Amitabhas vow, we can therefore be reborn into the Pure Land. The great vow which salvages all sentient beings is the eighteenth vow of the Amitabhas great Forty-eight vows. The vow goes: If I became Buddha, all sentient beings who recite my name sincerely and wish to be reborn into my Pure Land will be granted their wish even with just ten recitations of my name except for those sentenced to five big crimes and those who criticize the true Dharma. If I have failed to do so, I should have never become Buddha. The overview of this vow is that when Amitabha becomes Buddha, no matter who, either a cultivator or not, once they hear the merit of Amitabhas name and they would wish to be reborn into the Pure Land and become name recitation for even ten times sentient beings (i.e. persistence in reciting the Amitabhas name until the last breath of his life). They can all then be reborn into the Pure Land with help from the Amitabhas vow power.
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Shakyamuni Buddha in theInfinite Life Sutratells us that in order not to let us suffer the pain of re-incarnation, Amitabha has made a timely great vow to salvage us. Soon after the vow, Amitabha embarked on immeasurable eons of Bodhisattva practice to cultivate for us, and helped us to establish the Land of Bliss in order for us to be reborn there. For the sake of saving us, the Amitabha Buddha had suffered immeasurable pain of practice over eons of years; and since He became the Buddha ten eons of years ago, He remembered and blessed us sincerely is in order for us to return to the Land of Bliss as early as possible. Will we be able to feel deep down in our inner hearts the Buddhas great compassion, and be touched?
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The Eighteenth vow is the main overview of Buddhism?
Seven hundred years after Buddha entered nirvana, the 18th vow which is propagated by Bodhisattva Nagarjuna from India was introduced into China. Master Hui-Yuan first established the Pure Land School in order to promote this way of cultivation. Thereafter, Master Shan-Dao further propagated bodhisattva Nagarjunas 18th Vow Ideology about Other power salvation of Buddha and further flourishes the school.
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Master Jing-Zong in the <The simple translation of the 18th vow> said: the Pure Land School is based on three classic sutras, i.e.Contemplation of Infinite Life Sutra,Infinite Life SutraandAmitabha Sutra, also known as the The Pure Land three sutras. The master said: The 18th vow is fundamental ideology of the Pure Land School as the Pure Land three sutras all add up to the 18th vow; if there is no 18th vow, it would not be called Pure Land School. Master Shan-Dao called this 18th vow as The Karma of Assurance (i.e. the karma that eventually leads to attain rebirth in the Pure Land). In view of this, for all Buddhist cultivators, the eighteenth vow is the main overview of Buddhism.
This way of depending on the Buddhas compassionate help to be reborn into the Pure Land is what we, the sentient beings can do. Hence, the Shakyamuni inDa-Ji Sutrasays: Rarely there will be a cultivator out of billions of cultivators who will attain enlightenment in the Dharma end-stage years; only those who recite the Amitabhas name could transcend the cycle of life and death. Master Dao-Chuo in <An-Le-Ji> mentions: Only the Pure Land Practice can access to the road, i.e. transcend the road of life and death. This solely accessed road refers to the 18th vow.

Chapter 2
Introduction (II)
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What is The Ultimate Bliss of Pure Land? Why should one be reborn into Rewarded Land and not Transformed Land?
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This article describes the differences between the Rewarded Land and the Transformed Land, and what sort of causes to be cultivated in order to be born into these lands. What are Buddhas Pure Lands? Before discussing in depth the practice according to Amitabha deliverance, let me explain some of the usual terms used such as Pure Land, Rewarded Land and Transformed Land so that we have a better understanding on the importantness of Faith in, and acceptance of, Amitabha deliverance for the rebirth in Pure Land. First of all, we need to understand what the Pure Land is. Pure Land is a pure and unpolluted stage of nirvana. It is an evil-free kingdom and even with a little subtle evil will disqualify its Pure Land status. This also means that the inhabitants of Pure Land commit no sins. In other words, sentient beings with sins (these including those with evil minds) cannot be reborn into Pure Land. The Pure Lands of the Buddhas of ten directions require all sentient beings to meet the sin-free conditions for rebirth into their lands. Amitabha Buddhas Ultimate Blessed Pure Land enables all sentient beings for rebirth in His Pure Land without any prerequisites because of the great compassionate eighteenth vow. However rebirth into Ultimate Blessed Land contains a division into the Rewarded Land and Transformed Land.
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The primary goal of Buddha practitioners is to be reborn into Pure Land, escaping from the life cycle/samsara. However, why should one be reborn into Rewarded Land and not the Transformed Land?
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Why does a difference between Rewarded Land and Transformed Land exist in Amitabhas Pure Land?
The <Borderland of the Doubtful City> of theInfinite Life Sutradescribes the environment and cultivation condition in both the Rewarded Land and Transformed Land. In this chapter, Shakyamuni Buddha explained to Ananda and Maitreya Bodhisattva that beings were reborn into Rewarded Land due to their faith in Buddhas wisdom and has cultivated many good virtues that are accrued for rebirth in Pure Land (this is the mindset of believing and accepting in Buddhas salvation). Such beliefs have enabled them to be spontaneously born in the seven jewelled lotuses in meditative sitting position. In a blink of time, they will be able to meet Amitabha Buddha and listen to His Dharma preaching. In addition, their wisdom and appearance is identical to other bodhisattvas in the Pure Land and they can travel freely to pay respects to the Buddhas of ten directions. On the other hand, the <Borderland of the Doubtful City> chapter also describes beings who were born viviparous in the Transformed Land, i.e. born in the womb of the lotus bud because of using a doubtful mind against Buddhas wisdom to cultivate many good virtues but are willing to be reborn into the Pure Land. This causes them to remain inside the lotus womb for five hundred years without the chance to meet Amitabha Buddha and listen to His Dharma preaching. The place where these viviparous-born beings stay is called the Transformed Land. Because of doubts about Buddhas wisdom and thoughts of relying on self-powered accrued merits for rebirth in Pure Land, as well as no completely belief and acceptance in Amitabhas salvation; thus, sins are not eliminated for rebirth in the Transformed Land and finally sins are brought along for rebirth in the Rewarded Land.
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How to be reborn into the Rewarded Land?

To a Buddhism practitioner, how can he/she be reborn into Pure Land? Before discussing this question, let us first understand what the Rewarded Land is. Master Hui-Jing said that the classification of The Four Pure Lands (i.e. Land Where Ordinary and Sacred Beings Dwell Together, Land of Expedient Means With Remainder, Land of True Rewards With Adornment and Land of Eternally Quiescent Light) is based on categorization of Tiantai School. The Master added, Pure Land Schools Ultimate Blessed Pure Land is only Rewarded Land . The so called Rewarded Land is a land built based on Amitabha Buddhas Eighteenth great vow. Master said that those who were reborn into this land were those who acquired Amitabha Buddhas merits retribution. Amitabha Buddhas retribution is the infinite wisdom and life, we will have infinite wisdom and life; is thirty two great appearances, we will also have thirty two great appearances; all retribution will be the same as Amitabha Buddhas. This is called Rewarded Land. Shakyamuni Buddha in the Infinite Life Sutradescribed about Serene with Adornment Land which was the Rewarded Land and not the Transformed Land. Shakyamuni Buddha hopes that all of us can be reborn into Rewarded Land and not the Transformed Land. The Transformed Land is just another manifestation of Amitabha Buddhas compassion for those who were unable to be reborn into Rewarded Land.
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As mentioned before in section 1, if relying on self-cultivate power, one is required to attain Direct Realization of Buddhanature and sever all delusion or Emptiness before one receives a chance to be reborn into Rewarded Land. This is a daunting task to those of us with heavy transgression. Fortunately, we have the opportunity to hear Amitabha Buddhas name and His great vow for the salvation of sentient beings. However, many practitioners are unaware that Amitabha Buddhas great vow lies in the eighteenth vow, i.e. Buddhas Name Recitation for Rebirth in Pure Land. Only by wholeheartedly Believing and accepting Amitabha Buddhas Salvation, wishing to be reborn into Pure Land and by reciting Amitabha Buddhas name, can one be reborn into Rewarded Land according to His compassionate vow.
Guiding Principal of the Pure Land School: Faith in, and acceptance of, Amitabhas deliverance, Single-minded recitation of Amitabhas name, Aspiration to rebirth in Amitabhas Pure Land, Comprehensive deliverance of all sentient beings.

Chapter 3
Amitabha-recitation Practice according to the Fundamental Vow
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Amitabha-recitation Practice according to the Fundamental Vow that is being passed on from generation to generation
The Amitabhas Great Vow Path is also known as the Fundamental Vow Path. The Fundamental Vow refers to the Eighteenth Vow which is the core and the greatest vow of the Amitabha Buddha documented in theInfinite Life Sutra.
In his book entitled: <The Ultimate Purpose of Pure Land Teaching>, Master Hui-Jing pointed out that The Pure Land School is similar to the Zen School in the way that the latter was also passed on from generation to generation, from heart to heart, till hitherto without mistakes. The book emphasizes that Pure Land Pratice was passed on based on the teachings of seven great Dharma masters from 3 countries. Pure Land School according to the Fundamental Vow is originated from India. It was first preached by Bodhisattva Nagarjuna (23 AD), who passed it down to Bodhisattva Vasubandhu (45 AD). It was then introduced into China and propagated by Master Tan-Luan (467542 AD), Master DaoChuo (562645 AD) and Master Shan-Dao (613681AD). Finally preached by the Japanese Masters, Yuan-Xin (9421017 AD) and Honen (11331212 AD).
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This article will enable us to further understand the historical records and heritage features of the Pure Land School. Only by understanding its unique characteristics, similarities and differences with the School of the Sacred Path, we will be able to build up confidence with the Pure Land cultivation and will possess a proper Pure Land ideology and mentality.
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The unique features of The Fundamental Vow Path

Master Hui-Jin, the pious follower and propagator of the Fundamental Vow Path Ideology considers such ideology of Master Shan-Dao to be regarded as the primary path from the ancient great Dharma masters of the Pure Land School. Based on the Three Pure Land Sutra and ideology passed from the previous great venerable masters, Master Hui-Jin summarized the unique features of Pure Land School within sixteen words. They are: Name-recitation according to Amitabhas Fundamental Vow; Rebirth of ordinary beings in the Pure Lands Realm of Rewards; Rebirth assured in the present lifetime; Non-retrogression achieved in this lifetime. The master further explains in depth as follows:
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The ideology of Other-power salvation is the unique characteristic of the Fundamental Vow Path. Such ideology had been well preached and distributed widely during the Chinese Tang Dynasty after the effort of Master Shan-Dao. After declining in China, the ideology was introduced to Japan and widely spread by Masters Yuan-Xin and Master Honen. As the conditions of sentient beings were mature, the ideology was then brought back to China about 100 years ago and propagated by Master YingGuang.
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The first sentence: Name-recitation according to Amitabhas Fundamental Vow. All Schools of the Sacred Path are based on Sentient beings self-nature mind as substantial body and Direct Realization of Buddha-nature as objective. However, the Pure Land School is based on Amitabha Buddhas name according to the Fundamental Vow as substantial body and Reciting the name for rebirth as objective. Therefore, if a Pure Land cultivator does not know the Fundamental Vow of the Buddha (i.e. the 18th Vow) and the true meaning encompassed in the Buddhas name prior to cultivation, he would be like the Sacred-Path cultivators who do not recognize their Self-Nature Mind prior to attaining the Direct Realization of Buddha-nature. Therefore, reciting the name of Amitabha Buddha is equivalent to Self-Nature Mind cultivation or Zen cultivation, its objective is rebirth in the Western World of Ultimate Bliss. The 18th Vow, i.e. the Fundamental Vow of rebirth is solely made by Amitabha Buddha. Although other Buddhas also advise their cultivators to consider birth into their Pure Land, they are not achievable by the Fundamental Vow way of Buddhas name recitation. It is yet another unique characteristic of the Pure Land School.
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Amitabha Buddhas name according to the Fundamental Vow as substantial body and Reciting the name for rebirth as objective
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The second sentence: Rebirth of ordinary beings in the Pure Lands Realm of Rewards. Following the teaching of SacredPath, only those who attained the Bodhisattva level can be born into Buddhas land. It is impossible for a layman to do so. But if one follows the Fundamental Vows way of Amitabha Buddhas name recitation of the Pure Land School, one can rely on the Amitabhas 18th Vow power to be reborn into the Pure Lands Realm of Rewards and attain similar enlightenment to Amitabha. Thus, Rebirth of ordinary beings in the Pure Lands Realm of Rewards is the only unique to the Pure Land School but not found in Sacred-Path.
Using Amitabha Buddhas great vow power to be born into His Pure Land is achievable on the spot and there is no need to wait until one is dying
The third sentence: Rebirth assured in the present lifetime. When a condition is right and mature, the moment anyone who starts believing and accepting absolutely the salvation from the Amitabha Buddha and recite His name, concurrently he will achieve such rebirth in His Pure Land. Again, this unique feature is not available in the School of the Sacred-Path cultivation. By cultivating oneself through ones own effort, one needs to attain such level in a stepwise manner which consumes innumerous time and effort. The initial Buddha-hood level (Arhat) alone requires travelling back and forth between the earth and heaven seven times in order to transcend the cycle of birth and dead. Hence, the feature of Rebirth assured in the present lifetime also becomes a unique characteristic of the Pure Land School.
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The recitation of Amitabhas name, according to His Fundamental Vow, ordinary beings can be reborn into the Pure Lands Realm of Rewards
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Non retrogression after attaining rebirth into the Pure Lands Realm of Rewards
The fourth sentence: Non-retrogression achieved in this lifetime. If practicing School of the Sacred-Path teaching, to attain the level of non retrogression (i.e. above the 7th level of Bodhisattva), ones needs innumerous years of cultivation (many eons). However, with the Name-recitation according to Amitabhas Fundamental Vow of the Pure Land School, ones can attain such level due to the passionate merit and virtue of Amitabha Buddha which had been transferred to us. This is yet another unique feature of the Pure Land School and not available in that of the School of the Sacred-Path.
To propagate the Pure Land ideology is not an easy task

Nowadays, the condition for the Pure Land cultivators is mature and the Master Shan-Daos genuine Pure Land ideology is gradually prevalent in China and Taiwan. Among the well-known masters of such ideology are Masters Hui-Jin, Jing-Zhong, DaiAn, Dao-Zhen, Tian-Yin, etc. Because it is hard to believe in the teaching of the Fundamental Vow Path, the teaching could be suffered from many misinterpretation and misunderstanding. All these are due to the improper understanding of its unique features and adopting ideologies from other schools to explain the Fundamental Vow teaching. Thus, propagating such teaching becomes a difficult task.
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Nevertheless, all masters, regardless of laboriousness, still persist in lecturing, preaching and explaining the Fundamental Vow Path which enables anyone to attain Buddha-hood in a lifetime. As a result, this path has now been successfully introduced into Hong Kong, Macau, New Zealand, Singapore and other countries. In my country, Malaysia, the Fundamental Vow teaching is starting to flourish due the efforts by Masters Fan-Xuan, Fan-Yao, DingXiang and others. However, the Fundamental Vow related reference books are still very lacking, hence triggering my intention to write this book.
Illustration of Master Shan-Dao

Chapter 4

Master Shan-Daos Pure Land Ideology
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A Brief Biography of Master Shan-Dao

Master Shan-Dao was born in AD 613. He became a monk at the age of eleven and specialized in studying Mahayana sutras e.g. Lotus Sutra, Vimalakirti Sutra, etc under the guidance of Master Ming-Shen from Mizhou (Zhuzeng in the present time). When master was twenty one years old, he focused in practicing the Pure Land ideology. Soon after he studied the Contemplation of Infinite Life Sutra, he attained samadhi and was able to travel to the Western Land of Bliss during concentration stage. Zheng-Guan (Tang Dynasty) nineteen years, master was twenty three years old and he solely cultivated the Pure Land teachings under Master Dao-Chou. He recited only the Amitabhas name and practiced Amitabhas teachings. He then fully understood the essence of Pure Land teaching and hence firmly returned to the Amitabha Fundamental Vow. When master was thirty three years old, due to his strong discipline in cultivation and sincerity in reciting the name of Amitabha, one deem of light was emitted from his mouth whenever he recited one Amitabhas name. The emitted lights were correspondent to the number of recitations. As such, the emperor of Tang Dynasty bestowed him with the title of Light Monk.
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This is a very important chapter in this book. It describes the cultivation background of Pure Land Dharma Master Shan-Dao and his Fundamental Vow Pure Land ideology. His revolutionary and conclusive Pure Land words on ancient and to-date teachings, serve as an indispensable compass in guiding us to be reborn into the Western Pure Land.
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When master was sixty four years old, he preached the teachings at Changan and chose to write theCommentary on the Contemplation Sutra, etc and with the total of nine volumes of five Pure Land books. Due to his effort, the number of people who followed his teaching to practice Pure Land and to recite Amitabhas name (ranging from fifteen thousand to hundred thousand per day), attained Samadhi in Buddha Name Recitation and those born into the Western Pure Land was innumerable. Master Shan-Dao used to challenge Master Jin-Kang about the unique benefits of reciting Amitabhas name at Xi-Jing Temple in Changan. Master vowed that if what Shakyamuni Buddha mentioned in the sutra about reciting the Amitabhas name and be reborn into the Western Land of Bliss was true without deceiving any sentient beings, then all the Buddha statues in the temple would emit lights; however, if one was unable to be reborn into the Pure Land by reciting the name of Amitabha, then he should fall into the big hell and suffer for long periods without receiving a chance to escape from the hell. Soon after the vow, master pointed his stuff to a Buddha statue and all statues emitted lights. This proves that what Buddha said in the scriptures is indeed true and there is no deception.
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During that period, the master actively preached Pure Land teachings at Guang-Ming Temple, Chi-En Temple, Si-Ji Temple in Changan. He also wrote ten thousand of Amitbha Sutra, and drew three hundred of the Pure Land architecture as a gift to followers. As a result, many people in Changan were heavily influenced by him and returned to Pure Land Teachings.
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Master Shan-Dao told us that His Power Saving Practice is based on Two kinds of deep faith, with reference to the aptitude of sentient beings and the deliverance of Amitabha Buddha. Sentient beings refers to us, Deliverance of Amitabha Buddha is Amitabhas forty eight great vows. These two kinds of deep faith are as follows: The first kind of deep faith: I am an iniquitous ordinary being subject to endless rebirth. Since time immemorial I have died and been reincarnated, without hope of leaving the cycle of rebirth. This is known as deep faith with reference to the aptitude of sentient beings. The second kind of deep faith: Amitabha Buddha embraces and receives all sentient beings with His 48 Vows. Without doubt or fear, we are certain of rebirth in the Pure Land by relying on the power of His vows. This is known as deep faith with reference to the deliverance of Amitabha Buddha. The first kind of deep faith is the basic and principle key to Faith in, and acceptance of, Amitabha deliverance. Only by fully accepting that one is indeed a sinful layman and unable to transcend the life cycles via ones own efforts, will the second deep faith prevails. Only then one returns to rely on Amitabhas forty eight great vows (this is called changing of heart and returning to Amitabha).
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Masters Two kinds of deep faith, with reference to the aptitude of sentient beings and the deliverance of Amitabha Buddha
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In other words, if one doesnt relinquish their attitude and thoughts of relying on own Self-Power to practice and recite Amitabha, then this will weaken the response and interaction with Amitabhas great vow and might hinder us from attaining rebirth in the Pure Land.
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Master Yin-Guang Praises Master Shan-Dao

Master Yin-Guang praised Master Shan-Dao for his supernatural powers, great wisdom and he was the incarnation of Amitabha. The exclusive cultivation way implementated by him i.e. exclusively paying homage to Amitabha, exclusively reciting Amitabha and exclusively thinking of Amitabha is of paramount importance. The success of his enlightenment is incomparable to what can be achieved via self-cultivation. Master Shan-Dao mentioned: sentient beings in the dharma end-stage year, their mind is full of wandering thoughts, lack of focus and hence its very difficult for them to achieve enlightenment through visualization. As such, the compassionate Amitabha advised them just to recite His name at an exclusive manner, since reciting Buddhas name is simple, continuously recitation means attaining rebirth in the Western Pure Land.
Master Jing-Zong mentioned in the book entitled <Buddhas name recitation is a real easy way> that if a practitioner thinks that his/her cultivation is very good and is sure that he/she can be reborn into Pure Land then such a practitioner is different from what master Shan-Dao mentioned before and he/she lacks of deep faith with reference to the aptitude of sentient beings. Master compared these practitioners who believe in their own cultivation power similar to a full cup of dirty water, which does not allow any clean water to fill in. So only by decanting the dirty water, then can one fill it with clean and pure water. Therefore only by deserting our own self-cultivation power and self-attachment then can Amitabhas light/wisdom enter.
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Master Shan-Dao demonstrated that to be reborn into Western Pure Land does not rely on self-powerly of meditative (to still anxiety and concentrate the mind) and non-meditative (to remove evil in order to cultivate goodness) virtues, but rather solely relies on the Amitabhas great vows in order to be naturally reborn into the Pure Land. Western Land of Bliss is a nirvana state; how can sentient beings be reborn into such sublime Rewarded Land? In order to reveal the meaning, Master Shan-Dao has set up the following questions and answers: Question: The Amitabha Buddha and His Pure Land is regarded as Rewarded Land. The land is such a sublime level, it is difficult to be reborn into such a land even for a sage, needless to mention a heavily sinned sentient being? Answer: If to mention about karmic impediments of Beings, it is indeed tough for them to be reborn into such land; nevertheless, due to Amitabhas compassionate great vows as a strong condition, all Beings at five realms are able to bypass such barrier and be reborn into the Pure Land.
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Attaining rebirth in Western Pure Land is not reliant on self-power, rather on the power of the Amitabhas great vows
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To be reborn into the Pure Land requires abound good roots, merits and virtues, as well as condition
Master Shan-Dao used the following sentences: Pure Land is a nirvana state, Non-directional and impure good deeds perhaps unable to gain rebirth in the Pure Land, The Land of Bliss is a realm of unconditioned nirvana; Its hard to be reborn there by practicing assorted virtues according to circumstances. The Tathagata selects the key method He teaches us to recite Amitabhas name with two-fold exclusivity To further explain that all good conducts by us are considered as impure good deeds and non-genuine Dharma practices. All those practices have loopholes and might not be conducted sincerely, therefore are not real. That is why one cannot be reborn into the Pure Land.
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The above Q&A is to explain the Amitabhas sublime Rewarded Land which is in fact the true natures land and is the Amitabhas level of enlightenment. The Mahayana and Theravada sages by their self-cultivation powers are still insufficient to attain such level, needless to mention those ordinary beings loaded with lots of delusions? Master addresses this question by answering that a sinned being is unable to be reborn into the land via selfconfidence or self-cultivation; however, all five realms (human, heaven, enlightened people by dharma hearing, enlightened people by understanding the law of karma and bodhisattva) are able to do so because of the compassionate power of the Fundamental Vows of Amitabha.
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But how can one be reborn into the Pure Land? In <Master Hui-Jings Lecture Series Collection> book, it points out what was written in theAmitabha Sutrai.e. One cannot attain birth in that land with few virtuous roots and meritorious blessings as causal conditions means more virtuous roots and meritorious blessings as causal conditions are the prerequisites to be reborn into the Pure Land. Herein, more can be explained as abound. Then how can it be considered as abound virtuous roots and meritorious blessings as causal conditions? To address this question, the Amitabha Sutra further explains If a good man or woman hears of Amitabha Buddha and holds fast to his name for one day , for two days. When that person approaches the point of death, Amitabha Buddha and the sacred assembly will appear before him. He will at once gain rebirth in Amitabha Buddhas Land of Bliss. From here, we can see that the Buddha had already told us in the sutra about the merits which enables one to be reborn into the Pure Land is to steadfastly recite the Amitabhas name. This is what Amitabha meant by the abound virtuous roots and meritorious blessings as causal conditions.
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Master does not discourage us from doing good deeds; rather that his true motive is to advise all cultivators not to solely rely on merits and virtues of good conduct in order to be reborn into the Pure Land. It is because all the practiced kind deeds have loopholes and might not be conducted sincerely, hence is not real. Such merit is only a small portion of virtuous roots, meritorious blessings as causal conditions (small herein refers to few), hence one cannot be reborn into the Pure Land.
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Two-fold exclusivity of Amitabhas name recitation is the karma of assurance

In view of this, Master Shan-Dao said: The Tathagata therefore selects the key method He teaches us to recite Amitabhas name with two-fold exclusivity. This means the Buddha tells us that the fundamental method to be reborn into the Pure Land is to recite the Amitabhas name exclusively. Exclusivity is one direction, one hearted. two-fold exclusivity means has already become exclusive but then go for even more exclusive. If following masters instruction, the cultivators should let go all kinds of impure practice (all those besides the five primary practices) and to stick to only the five primary practices, i.e. read only the three Pure Land Sutras, think only of the Pure Land, recite only the Amitabhas name, worship and praise only the Amitabha. In the Five Primary Practices, only concentrating on reciting Amitabhas name is regarded as Karma of Assurance of Primary Practice among the five; the other four primary practices serve as Complementary Karma of Primary Practice. The Karma of Assurance is the primary karma for rebirth certainty. The karma is obtained from believing in Amitabhas salvation and to recite His name. Master mentioned that cultivators, with respect to mentality, should not only let go all kinds of impure practices, but they also have to put aside the complementary karma and instead focus on the karma of assurance. Only by doing so, can one successfully practice two-fold exclusivity of recitation and hope to be reborn into the Pure Land.
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Why with two-fold exclusivity of recitation can one expect to be reborn into the Pure Lands Realms of Rewards?
TheContemplation of Infinite Life Sutramentions: Amitabhas light scatters all over the world, it assists and assimilates without deserting those who recite His name. This means that Amitabhas light will surround and will not desert those who exclusively recite His name. According to master Hui-Jings explanation: light assists and assimilates without desertion means Amitabhas name by itself is the Amitabhas light; when we are thinking of Amitabha and reciting Amitabha, our body will have the Amitabhas light surrounding and protecting us. With this light, one can attain his wisdom in this life, escape from dangers and until his life span ends, one can expect the Amitabha and sages to come to escort him to Pure Land and he will not be abandoned. Master Shan-DaosCommentary on the Contemplation Sutrauses three conditions between Amitabha and us to explain why Amitabhas light only surrounds and would not desert those who recite His name. Masters explanations are as follows:
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Master Deng-Xiang who proofread this book, made an appropriate explanation of master Shan-Daos two-fold exclusivity of recitation. He said if the Karma of Assurance is to recite the Amitabhas name, and the karma of complementary is also to recite the name, then it is considered as two-fold exclusivity of recitation. This interpretation is also very easy to understand.
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(ii) Close Condition: Beings who wish to meet Amitabha; Amitabha will grant their wishes and appear in front of them, this is called Close Condition. (iii) Augmentative Condition: Sentient beings who recite Amitabhas name can immediately clear the offenses of many kalpas. When they die, Amitabha and the sacred assembly will appear naturally to welcome them. This cannot be impeded by any negative karma. Therefore is known as Augmentative Condition. This is why Gautama Buddha advises us in the Pure Land Three Sutras to focus on reciting the Amitabhas name. This also explains why all the Buddhas in different directions also advice the same thing to prove that this statement is indeed the truth. They all even come together to protect cultivators who recite the name.
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(i) Intimate Condition: Each movement of sentient beings, if their mouth always recites Amitabha, Amitabha will hear it immediately; if their bodies always pay homage to Amitabha, Amitabha will see it immediately; if their mind always thinks of Amitabha, Amitabha will know it immediately. In short, if beings are thinking of Amitabha, Amitabha will also be thinking of beings. Since the body, mouth and mind of the beings and Amitabha are never separated, therefore it is named Intimate Condition.

Chapter 5

The meaning of Single-mindedly, without deviation, upon hearing and Namo Amituofo
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Here, we discuss the three terms which are most commonly seen in the Pure land Sutra. Sadly, so far we have not been using master Shan-Daos ideology to further understand the terms indepth and instead try to explain the terms using non-Pure Lands ideology. Only with the right understanding of the Pure Land ideology to explain these three terms, can we soon regain our confidence.
Amitabha Sutramentioned: If a good man or woman hears of Amitabha Buddha and holds fast to his name for one day , for two days., for seven days, single-mindedly and without deviation, when that person approaches the point of death, Amitabha Buddha and the sacred assembly will appear in front of him.. The Pure Land School lists this single-mindedly, without deviation as a prerequisite condition for rebirth based on this Sutra. What kind of level is the single-mindedly, without deviation? Please see the following two explanations.
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Pure Land School has two different explanations for the Single-mindedly, without deviation?
The first explanation interprets single-mindedly, without deviation as a meditative type of recitation skill. Master Kui-Ji in his Commentary on the Amitabha Sutra explained Singlemindedly, without deviation as the ability to focus without any distraction
This article is of paramount importance. It will enable us to understand why despite all the tremendous efforts in reciting Amituofos name, we are still unable to develop unwavering confidence in attaining rebirth.
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The second explanation was based on master Hui-Jing who interpreted master Shan-Daos Pure Land ideology- yixin buluan (single-mindedly, without deviation) as unwavering confidence toward the Amitabhas salvation. How could the unwavering confidence be achieved? Master Hui Jing further interpreted yixin buluan. Yi is one, not two. Not two means exclusive. Buluan means neither mixed nor jumbled in other words, focused, exclusive of everything else. The term therefore means to recite the name of Amitabha singled-mindedly, without mixing in other elements. Master Hui-Jing feels that although the first explanation is right, but we, as sentient beings to reach the level of single-mindedly, without deviation when dying is very difficult. The first interpretation is based on other ideologies to explain Pure Lands ideology and hence has not deeply comprehended Amitabhas great vow and the meaning of the Six Characters of the Name. Master Hui-Jing said that only the second interpretation of the single-mindedly, without deviation i.e. unwavering confidence can clearly depict Amitabhas great compassion to equally salvage all beings. It is because all beings are capable of doing the second interpretation of the single-mindedly, without deviation, and hence are able to attain the benefits of Amitabhas great offer.
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Single-mindedly, without deviation is defined as focused on one matter, so that the mind is not distracted in the Applied Dictionary of Pure Land School edited by Lim Ke Zi. When reciting Amitabhas name, recite the name with confidence, sincerity and pure heart so that the mind will not be distracted, until one has accustomed oneself with the recitation name without self-thinking. In other words, one should focus on the recitation name without giving rise to any thoughts.
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So what should we do in order to achieve unwavering confidence towards Amitabhas salvation? If we want to achieve single-mindedly, without deviation, we should first understand the meaning of Upon hearing Amitabha in the sutra scripture. This is because single-mindedly, without deviation begins from Upon hearing Amitabha. Upon hearing Amitabha here refers not only to hearing Amitabha as the object, but to fully understand the meaning of Namo Amituofo-the Six Characters of the Name from deep within the heart. Please see the following in-depth explanations for the phrases upon hearing and Namo AmiTuofo by originalvow masters and Master Shan-Dao.
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The explanation of Upon hearing

Master Hui-Jing and Master Jing-Zhongs explanations for the upon hearing has two levels: first level is that our ears and eyes to be able to accept the heard teachings. This upon hearing is just a conceptual understanding, but not really conceived and accepted by the mind. This is yet not the real upon hearing. The second level of the upon hearing is the Amitabhas compassion fused with our hearts, which breaks our long-standing suspicion, this is the real upon hearing, and is what was written inside the Amitabha Sutra for the real meaning of upon hearing.
Single-mindedly, without deviation and holding steadfastly to the name recitation originated from Upon hearing Amitabha
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Master Shan-Daos interpretation of the Six Characters of the Name

The Pure Land patriarch from the Tang Dynasty, Master Shan-Dao in his <Underlying Meaning Portion> of the Commentary on the Contemplation Sutraexplained that the Six Characters of the Name was already endowed with faith, wish, and practice (i.e. the three prerequisites to be reborn into Pure Land). This is because: The character of Namo means to entrust our lives, it is the confidence of all beings to rely their lives on Amitabhas salvation i.e. faith accomplished, as well as to dedicate merit towards rebirth [in the Pure Land], i.e. wish accomplished; [Reciting] Amitabha Buddha is the practice, i.e. practice accomplished. That is why rebirth is certain. For this reason, attaining rebirth in the Pure Land is guaranteed since the Six Characters of the Name already contains the three requirements i.e. faith, wish and practice. Mater Hui-Jing further discusses the meaning of the Six Characters of the Name In the book entitled <Dharma Master Hui-Jings Lecture Series>, it further discusses Master Shan-Daos explanation of Namo Amituofo- the Six Characters of the Name. Master said Namo is to entrust our lives has two levels of meanings. One level is to speak from the Amitabhas side, it means the order of Amitabha to return, an order to urge us to return to the Pure Land. Another level is to speak from our side, it means to obey the order, i.e. obeying the Amitabhas order to return. This is the meaning of Faith in, and acceptance of, Amitabha deliverance.
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The merits transferred to us by Amitabha are unconditional, non-flawed, pure and real. We will be able to gain rebirth in His Pure Land, if we have accepted them. On the contrary, merits being accumulated by self-cultivation in the dharma-ending periods like us are conditional and flawed. The ultimate Pure Land is an unconditional nirvana level, how can we rely on our selfcultivation merits to be reborn into such land? So, where are the merits given to us by Amitabha? Master Shan-Dao said: [Reciting] Amitabha Buddha is the practice. Hence it is said that in the four words of A Mi Tuo Fo lies the merits which was prepared by Amitabha for us as a prerequisite for attaining rebirth in the Pure Land.
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Master Hui-Jing said Namo means to dedicate merit towards rebirth [in the Pure Land], it also contains two meanings. From the explanatory side of Amitabha, it is Amitabhas making vow and transferring merits which gives us His eons of accumulated merits, which are given freely to us to be reborn into His Pure Land. From our point of view, it means that we vow to accept the Amitabhas salvation in order to be reborn into the ultimate Pure Land, to refresh and return our mind to the ultimate Pure Land.
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How can one achieve unwavering confidence of Single-mindedly, without deviation

As long as sentient beings have sufficient believe, wish and practice, in harmony with Buddhas wishes, they can achieve single-mindedly, without deviation and be reborn into the Pure Land due to Amitabhas blessings and great vows. In other words, single-mindedly, without deviation already done for us by Amitabha, what we can and should do from now until the last breath, is to firmly believe Amitabhas salvation, i.e. unwavering confidence. Master Hui-Jing said: single-mindedly, without deviation is unwavering confidence. Hence one will not give rise to any doubts toward Amitabhas salvation due to afflictions; having doubts means no longer single-mindedly, without deviation, once distracted, mind is no longer focused. Brother Lee directly and precisely stressed towards the interpretation of single-mindedly, without deviation: If one can think of Buddha and recites His name (recalls Buddhas great compassionate heart and merits that transferred to us as preparation to be reborn), recites Amitabhas name, regardless how many recitations, then this is considered single-mindedly, without deviation. Such interpretation also fulfills and is in concordance with Master Hui-Jings interpretation, i.e. singlemindedly, without deviation is unwavering confidence.
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Synonym with Two Rivers and a White Path and Unwavering Confidence
In the remaining days, we will still have afflictions (it is because Buddhas name recitation is a way to attain nirvana without a need to eliminate afflictions). Such afflictions will attack us daily and erode our confidence in attaining rebirth, so how can we be diligent and preserve our confidence? Master Shan-Dao in his synonym with two rivers and a white path uses two rivers of water and fire to describe our inner greedy and anger afflictions, white path to depict our pure rebirth wishes. Our inner greed and anger will always, without failure, pollute our wishes to be reborn into the Pure Land and taints our confidence in attaining rebirth, similar to water and fire two rivers that always erodes the white path. It is alike The Prajina Heart Sutra that advises us to always see through the five false sensations in order to overturn the adversities and disasters. Master also uses this synonym with two rivers and a white path to advise us not to heed the five false sensations, and instead to be fully confident with Amitabhas salvation and go ahead to the white path (i.e. name recitation for even ten times: as long as a lifetime name recitation for an ordinary being, as short as ten times for a dying being) will soon reach ashore. Because when the heart hears Amitabhas salvation voice, we would not worry about our afflictions of greed and anger. Master Shan-Dao uses the synonym with two rivers and a white path to protect the confidence of our rebirth, hoping that we can be unwavering confident in Amitabhas salvation till our last breath of the life.
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Synonym with two rivers and a white path

Master Shan-Dao uses the synonym with two rivers and a white path to protect the confidence of our rebirth. Master advises us not to heed the five false sensations, and instead to be fully confident with Amitabhas salvation, go ahead to the white bay and will soon reach ashore.

Chapter 6
The mentality of Buddha name recitation
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Buddha is the great compassionate man, regardless of what mentality we have when reciting the Buddhas name, either based on other-power or self-power reliance, as long as we are willing to recite Buddhas name and be fully confident with Amitabha Buddhas salvation, then surely one can be reborn into the Rewarded Pure Land. Nevertheless, practitioners always set their own limits and thought that only by achieving certain levels of Buddhas name recitation or confidence experiences then only could they be reborn into the Pure Land
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The three mentalities of Buddhas name recitation

Speaking on behalf of the name recitation followers, reciting Amitabhas name is already not the questions of methods or efforts but rather the problem of mentality. If possess the right mentality of reciting Amitabhas name, for sure one can attain rebirth in the Rewarded Pure Land. Which mentality is the one ensuring of attaining rebirth in the Rewarded Pure Land? Please see the following three types of mentalities categorized by Master HuiJing:
This chapter describes a few types of mentality toward Amitabhas name recitation. Among those mentalities, the mindset of relying solely on Amitabha Buddhas salvation ensure attaining rebirth into Pure Land. In short, if one has the right mentality when reciting Amitabhas name, one can surely be reborn into Rewarded Pure Land soon.
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(ii) Self-reliant and relying on Amitabhas mentality - think that the Buddhas name comprises all the Amitabhas merits that ensure attaing rebirth, but to apply Amitabhas salvation into selfreliant cultivation. He uses the name recitation as the tools of merit accumulation and to succeed the cultivation. He thinks that one must recite the name until reaches focused mind, capable of counteracting delusion thoughts, then prior to dying, one still has the right mindfulness and hence attaining rebirth into the Pure Land is more reliable. (iii) Relying merely on Amitabhas salvation- refers to rely on Amitabhas great eighteenth vowto pratise name recitation for even ten times. It is because name recitation for even ten times ensures attaining rebirth reborn into the Pure Land. If name recitation for even ten times but one is still unable to attain rebirth, then Amitabha would not had become became Buddha. Now, Amitabha has become Buddha for ten eons, so name recitation for even ten times beings, for sure hundred percentages can be reborn into the Pure Land. Master Shan-Dao said: hundred means hundred rebirth,thousand means thousand rebirth. From the moment Name recitation for even ten times beings understand the great eighteenth vow or the moment upon hearing the merits of name recitation, they will persist in name recitation until prior to dying. Hence, name recitation for even ten times beings do not mean just casual recite the name for ten times.
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(i) Self-reliant mentality - because of the misinterpretation of Amitabhas great vows and the merit of Amitabhas name. The value of the Buddhas name was treated merely the same as other virtues, such as, meditation, generous giving and other good deeds. Consequently, such mentality causes practitioners to recite Amitabhas name and at the same time doing other good virtues for merit transfer. Such practitioners are many, but if they can understand in depth the logic behind the eighteenth vows of the Infinite Life Sutra, such mentalities will slowly change.
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In fact, if the mentality of name recitation is correct, the three aforementioned mentalities also can be reborn into the Rewarded Pure Land. We should know that the confidence of rebirth is built on Amitabhas great vow, but not on the merits due to self-cultivation. So, no matter which mentality is the cultivators, if they could understand the reason, abandon the mentality of selfcultivation in order to achieve enlightenment; and instead, recite the Amitabhas name based on the mentality of believed firmly on Amitabhas salvation, they sure can regain the confidence of rebirth soon. Buddha is the great wisdom and compassionate man. Since the Buddhas name is accomplished by Him, of course He will help us to accomplish the task of reciting the name. If sentient beings are required to adopt a meditative way of recitation to achieve focused mind or at least initial state of meditative concentration and counteracting of delusions, to be accepted by Buddha for rebirth, then how could Buddha be called the great wisdom and most compassionate? How special is Other-power of salvation and how could the Buddhas of ten directions praise Him and advise us to believe and practice this unbelievable way of attaining rebirth?
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The confidence of rebirth is built on the Amitabhas vow: if one was unable to attain rebirth, I would not become Buddha-the enlightened one
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To be reborn is the natural towing of the Buddhas name

As long as we wish to be reborn into the Pure Land and are willing to recite the Buddhas name, then naturally the effects of Buddhas name will lead us to be reborn. It is the natural function of the Buddhas name. Master Jing-Zong in his book entitled <Buddhas name recitation is the most effective and simplest approach> says: Drinking water will naturally quench the thirst: eating will naturally fill up the stomach; as such, those reciting the Buddhas name will naturally be reborn into the Pure Land, and it is a natural phenomenon. Master further pointed out, theInfinite Life Sutra contained a phrase mentioning that to be reborn into Pure Land is a natural towing effect and is the natural power of Amitabhas great vows, i.e.: This is the original power of Amitabhas vow, such that upon hearing His name and by realizing the wish to be reborn, all those with this wish will be reborn into the Pure Land, and reach the level of non retrogression
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Master said, Shakyamuni Buddha tells us that by using the case of the lowest level of attaining rebirth inVisualization Sutrathat the rebirth of beings is the natural towing of vow power and is due neither to our name recitation nor cultivation practices. Sentient beings in this level consist of those who have committed the five most serious transgressions in Buddhism, in which the natural towing effect is towards the lowest level of hell. Although such person in his/her lifetime has never recited Buddhas name or cultivate goodness, during his/her dying times, upon hearing the unsurpassed merits from Buddhas name recitation from a kind person; or in a worse situation when the gates of hell opens, causing him/her to be tremendously terrified and lose the capability of reciting Buddhas name, and he/she simply follows the kind person to call ten times of the Buddhas name, then he/ she can also be granted rebirth in Pure Land. From these, one can see Amitabhas great eighteenth vow name recitation for even ten times, if one is not be able to be reborn, I swear not to become a Buddha is indeed true and authentic. However, when referring to abovementioned condition before death, name recitation for even ten times, it should not be mistakenly interpreted as: by simply reciting the Buddhas name 10 times then one can be reborn into Pure Land but instead we should follow the standard of rebirth as outlined by master Shan-Dao in The interpretation of Visualization Sutrawhich said: As long as a lifetime, as short as a day, an hour, a moment or a recitation, etc.; or from one/ten recitations till a moment, an hour, a day or a lifetime.The general idea is that: once one has determined his mindset to recite Buddhas name and he/she vows to uphold the practice without regression throughout his life the only aim is to be reborn into Pure Land.
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If we could recite the Amitabha Buddhas name appropriately until our dying times, we will definitely be reborn into the Pure Land. Nevertheless, practitioners always interpret wrongly on Amitabhas Fundamental Vows and thus set self-limitations and thought that only by achieving certain levels of meditative power from name recitation, then only can one be reborn into Pure Land. Moreover,The Great Strength Bodhisattvas Perfect Penetration of Buddha Recitationmentioned that although the feeling of like a mother thinking of her child, and as a child thinks of the mother way of name recitation is better than that of the meditative way of recitation, and the feeling of closeness and reliability towards Buddha will also be easily increased; and no doubt that by achieving this feeling is good, but such level is usually hard to be achieved by ordinary beings. The question is that, Amitabhas great vow (i.e. the eighteenth vow) does not require us to achieve the feeling of family closeness of recitation in order to be reborn into Pure Land. The original Buddhas vow only requires us to become a name recitation for even ten times sentient being (i.e. starting from the moment upon hearing the merits of name recitation and by reciting Buddhas name persistently and diligently until their dying times). Practitioners always like to self-limit and thought that only by achieving certain standards can one be reborn, failing to realize that the original Buddhas vow does not set these standards, therefore causing only a minority of beings to be salvaged by Amitabha Buddha.
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All Buddhas passed on the easiest method for rebirth to all sentient beings
All Buddhas are compasionate for all beings who suffer in the cycle of rebirth. Their compassionate thoughts to save and thoughts on all beings are far greater than the love of worldly parents toward their children. <The Master - Chapter Ten> ofThe Lotus Sutra explains, all one needs is just to listen to a sentence from the sutra, and rejoice in it. Even with such a simple method, Shakyamuni Buddha will grant them as Buddhas. Buddha is the great wisdom, most compassionate man, who always gives away the easiest way of rebirth to sentient beings.
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So, Shakyamuni Buddha in theInfinite Life Sutrasaid with a sigh: Pure Land is not against the natural elements but follows its natural course; the ways of achieving rebirth are endless and easy to accomplish but none has achieved it. Buddha felt very dismayed that although Pure Land is easily accessible but yet, many people do not believe it, resulting in less people being reborn into the Pure Land from our world. We must believe in Shakyamuni Buddhas advice to become a name recitation for even ten times being, which to say consistently and exclusively recite Amitabhas name till dying times and to rely solely on Amitabha Buddhas salvation in order to be reborn into Pure Land.
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Buddhas salvation is unconditional and does not rely on our cultivation

It is therefore, no matter what kind of mentality we use to recite Buddhas name, either with other-power or self-power mentalities; as long as we are willing to recite His name, be a name recitation for even ten times being (i.e. persistent in name recitation till dying moments), then we are already incorporated into Buddhas great vows and become the target of salvation by Buddha. This is because to be reborn is the Buddhas vow and thus the task will be accomplished by Buddha. Buddha does not care how we recite His name, or how much cultivation we have; as long as we are willing to recite His name, we can be assured to be reborn into the Pure Land; hence there is nothing to worry about.
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In theThe Infinte Life Sutrawho was praised and called the most prestigious and King of all Buddhas, the Amitabha Buddha with His great vows: If you could not be reborn, then I should not attain the Buddahood translates into the easiest way of name recitation to salvage all beings. Because we had have undergone many live cycles, our hearts have become weak and stubborn and we only utilize our limited knowledge and efforts to attempt to measure Buddhas great compassion. We dare not admit and bear the responsibility of being Buddhas most precious sons, dare not receive the merits given to us by Buddha for rebirth, leading to repeated loss of good opportunities.
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Often old lady who is illiterate, does not understand sutras, does not care or perhaps, does not understand the mentality of relying on Amitabha or self-reliant cultivation, nonetheless, she could focus and recite Amitabhas name honestly and accept without any doubts on Amitabhas salvation. Speaking on behalf of self-cultivation minded-School of the Sacred Path, they are considered under privileged but in the Pure Land School, they are viewed as above privileged; the reason is that this type of sentient being has really possessed the relying merely on Amitabhas salvation mentality of name recitation and hence ought to be our model of praised and learned from.

Chapter 7
The emotions when reciting Amitabha Buddha
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When we can believe and accept Amitabhas salvation, the name recitation is not the matter of methodology but it is rather the mentality, or mood. We begin from our consciousness to experience the good roots of name recitation and Amitabha Buddhas great compassion heart.
The mood of reciting Buddhas name is the natural expression of gratitude for Buddha
As mentioned by Mr. Yuan Fu in his edited book, <Lets Come Home>, reciting Amitabha Buddhas name cultivates a very nave and pure mood. Like the feeling of stray children who wish to go home after many years of wandering. Name recitation becomes remembering Buddha, similar to when a mother recalls her child. This is a natural response without any pretentious action. Recalling and remembering at any time, any place, any condition; this is as what The Great Strength Bodhisattva has mentioned in Continuous Name Recitation. This does not occur by intentional remembrance but by natural responses of kinship emotion and is a true recitation.
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This article further describes the mood when reciting Amitabha Buddhas name after Faith in, and acceptance of, Amitabhas deliverance. This feeling is the natural expression of gratitude for Buddha. Having this mood, the meaning of One thought matching, One recitation of the Buddhas name; each thoughts matching, each recitations on the Buddhas name can be easily understood.
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The most common feeling of reciting Buddhas name is often to be ashamed, repentance and gratitude. However, such mood means great peace of mind, happiness and assurance of joy. Under this situation, one feels extremely happy, serene and calm. It feels serene and silent and sometimes must be spoken out with uncontrollable movements. The feeling of sharing with others is very intense and unrestrained. It is constantly surging, irrepressible and not meant to boast about oneself but instead the eagerness for all people to share the joy of reciting Buddhas name. In the sounds of chanting, it is as if I can hear kind father Amitabha Buddha calling: My dear son, when are you willing to return to your hometown, Pure Land? Do you know that I have been waiting for you day and night for ten eons? Please do not let me worry by coming back soon and sharing the same life bird.
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Reciting Buddhas name is to recite sincerely and wholeheartly, i.e. the real Namo which means relying on. It is the feeling of wholeheartly relying on Amitabha Buddha without any worldly attachment. This is natural-pure heart i.e. non-pretentious, absolute non-self, non-calculative and reasoning seeking heart; i.e. believe upon hearing, i.e. believing, accepting and practicing heart; i.e. the mind of spontaneous recitation Namo Amituofo; i.e. the whole body and mind relying on Amitabha Buddhas salvation. This is non-self power, non-self interpretation or view, non-attachment to Dharma and self-nature, i.e. the true nature manifestation or enlightenment.
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But still you do not abandon me and instead treat me like a treasure and take all the trouble to call and wait for me to return home. Waiting for a right condition to tell me: My dear son, if you have wandered enough outside and thought of returning home, please take the savings that I have prepared for you and come back home; I beg you, do not reject me again, ok? Although men do not cry easily, I still cry. My heart has been deeply touched by your sincerity and compassionate heart. At this moment, I no longer run away and instead obediently seek refuge in your arms, and totally allow you to comfort and care for me. At this time, the world is so calm and quiet, with only you and me alone. You are in my heart and I am in your heart, our hearts are of one entity.
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One thought matching, one recitation on the Buddhas name; each thoughts matching, each recitations on the Buddhas name
With such feelings when reciting Amitabha Buddhas name, one can truly grasp the feeling of One thought matching, one recitation on the Buddhas name; each thoughts matching, each recitations on the Buddhas name.
Actually I am not reciting Buddhas name but instead Buddha is calling out my name! How lack of filial piety I have; You have been calling and awaiting for my return to Pure Land for the past ten eon but I know nothing about it and continue to escape for generations which hurts your heart; I also indulge in the world of five desires and six attachments, seeking fame and fortune that creates all sorts of evil, leading to self worthlessness.
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Master Jing-Zong said that such a feeling of name recitation and willingness to receive Amitabha Buddhas salvation is a One thought matching, one recitation on the Buddhas name; each thoughts matching, each recitations on the Buddhas name. Amitabha Buddha vowed that I want to save you, so please let me save you! This is Buddhas vow. When we recite Namo Amituofo it means that we accept Buddhas salvation and thus this triggers the corresponding effects. After the first recitation, every other recitations are similar, where each recitation is relying on, returning our lives on and obedient heart. This feeling of name recitation will attain One thought matching, one recitation on the Buddhas name; each thoughts matching, each recitations on the Buddhas name. Namo Amituofo!

Chapter 8

Worldly and Non-worldly Dharma
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The second key point is that if we desire to transcend the life cycle, we must not remain stagnant in the Worldly Dharma and not enter the Non-worldly Dharma cultivation stage. Also do not be mistaken that Worldly Dharma cultivation is a necessity for rebirth into Pure Land.
The core of cultivation: The Pure Karmic Three Meritorious Practices

In theContemplation of Infinite Life Sutra, Buddha Shakyamuni felt very sympathetic towards Queen Vaidehi bad experience and thus explained and showed her the ways of attaining rebirth in Pure Land, i.e. The Pure Karmic Three Meritorious Practices. Such cultivation is the core of our practice, encompassing all Worldly and Non-worldly Dharmas and is the real causes of pure karma by the three generations of Buddhas. The first meritorious practice of the The Pure Karmic Three Meritorious Practices is: Be Filial to Parents, Serve and Be Obedient Toward Teachers and the Elderly, Compassion Not Kill, and Cultivate The Ten Good Deeds. The merit is Worldly Dharma and thus one obtains Heavenly or Human Beings Blessings. All worldly good deeds are transformed from The First Meritorious Practice. Therefore the content of the The First Meritorious Practice comprises Dizigui,Ten Good Deeds Sutra,The Difficulty In Repaying The Deep Parental Kindnesses Sutra, etc.
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This article is meant to convey two key points. The first point is that cultivation is a sequential level which encompasses Worldly and Non-worldly Dharma. In this article, Ill use my own cultivation experience to emphasize this point. In short, the ultimate goal is to transcend the life cycle to attain Buddha-hood. Therefore, no matter what, we will need to strive towards the goal.
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Non-worldly Dharma forms the Second Meritorious Practice and Third Meritorious Practice of theContemplation of Infinite Life Sutra. The Second Meritorious Practice is: Taking the Three Refuges, Keeping The Various Precepts, and Refraining from Breaking the Rules of Conducts which originates from Small Vehicle Dharma. The Third Meritorious Practice is: Bringing Forth the Bodhi Mind, Believing Deeply in the Law of Causality, Reading and Chanting Mahayana Sutras, and Persuading People to Follow The Teachings and it is the Great Vehicle Dharma. According to theInfinite Life Sutra, Bringing Forth the Bodhi Mind of the Third Meritorious Practice is equivalent to the big heart of Seeking the Buddha Path Above, and, Teaching and Enlightening Sentient Beings Below, which is a necessity to transcend the life cycle. Therefore, whether we are to practice Worldly or Non-worldly Dharma, it is necessary to work towards Bringing Forth the Bodhi Mind as the goal, so that we have hopes to transcend the life cycle. This is the similar situation for the practices of Buddha name recitation practitioners. But, just by realizing that we are unable to cultivate up to the level of Bringing Forth the Bodhi Mind to transcend the life cycle, that leads us to vow for rebirth and to rely solely on Amitabhas salvation; in which we will harnesses Buddhas great vow to attain rebirth in Pure Land. After being reborn into the Pure Land, we still need to continuously improve ourselves until bring forth the Bodhi Mind of Seeking Buddha Path Above, and, Teaching and Enlightening Sentient Beings Below.
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If we can understand that the purpose of worldly dharma is not only to obtain Heavenly or Human Beings Blessings but also to continue to cultivate, then, when the condition ripens, we will enter into Non-worldly Dharma for transcending the life cycle.
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Cultivation is an order of events

Now in the Dharma ending period, more and more people are practicing Pure Land studies. Most people, like me, were not exposed to Buddhas Name Recitation during the initial cultivation. This often require practice of The First Meritorious Practice of the Worldly Dharma to upgrade our kindness and only then we enter into The Second Meritorious Practice and The Third Meritorious Practice of the Non-worldly Dharma to further increase our compassion and understanding of the worldly sufferings, emptiness, impermanence and selflessness. Then, slowly we enter into Buddhas Name Recitation to cultivate the feeling of aversion to the Saha World and joy to be reborn into the Pure Land. The whole process is a kind of upgrade of our state of mind and energy. The higher we upgrade, the stronger is our faith and belief that we can become Buddha and the easier it is to Faith in, and acceptance of, Amitabha deliverance. So, being truly Faith in, and acceptance of, Amitabha deliverance is yet an easy thing to achieve. This requires a step by step practice from the Worldly Dharma and when the condition ripens, we can enter into Nonworldly Dharma of Buddhas Name Recitation. In the whole process of Faith in, and acceptance of, Amitabha deliverance, the Worldly Dharma and Non-worldly Dharma are almost indispensable. Now Ill explain my cultivation experiences to explore the fact that the cultivation is an order of events.
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After I was married in 1997 (my wife and I took refuge during our Buddhist wedding ceremony), I started to learn about Buddhism. Master Ying-Shuns book The path of becoming Buddha was my first initial contact with Buddhism. At that time, I vaguely knew about Western Land of Bliss and Amitabha Buddha and thought that it was just an unreliable convenient way of Buddhas teaching. Hence, there was not much interest in this Dharma practice. At that time my cultivation was aimless, but I just wanted to be a good person and wished for the heavenly or human beings blessings. At that time I also believed in fate and thought that what had been predestined could not be changed.
Goddess of Mercy solved my perils and sufferings and enabled the World of Ultimate Bliss to be made known to me
In the year 2000, after I had encountered many great challenges in my work, I started to realize the plight of worldly world. It was Goddess of Mercy who solved my perils and sufferings. At that time, I only came in contact with the very first sutra in my life:The Universal DoorsandThe Great Compassion Mantra. By practicing the Bodhisattvas teachings, I started to know about Pure Land and about teacher of the Goddess: Amitabha Buddha, but not in depth.
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When I took the refuges, I just wanted to be a kind man in order to get the heavenly or human beings blessings
2002
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In the year 2002, because of business failures, I truly realized the plight of the worldly world; and also do not believe too much about the destiny that I was predestined to be a rich and prosperous man according to the fortune teller as it never happened. Looking back now, I understand that at that time I did not cultivate any good deeds or merits and even accumulated all sorts of evil, so the blessings have yet to come. Thereafter, I became an employee again. I was grateful that, at that time I was not blaming anyone, but instead, giving rise to a sense of shame and disgust with the Saha World. I began to practice more seriously on Buddhadharma. I recited <The Great Compassion Mantra> non-stop day and night.
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At that time though I knew about the pains of the worldly world, but have not reached the state of mind to disgust the Saha World, and to joyously seek the Land of bliss. I thought that I would have to cultivate many eons in order to be qualified to be reborn into the Pure Land. So I paid more attention to Five Precepts and Ten Good Conducts of the Worldly Dharma rather than Non-worldly Dharma practice.

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Emei pilgrimage tour is my turning point of practice

A year later, that is in October 2003, I attended the Emei Mountains pilgrimage tour organized by a temple. During the tour, I obtained many Buddhas grace and blessings and felt ashamed of myself. Such feelings of gratitude and rejoice lasted for three months. In order to repay Buddhas kindness, I started to become a vegetarian and to devote more in my Buddhism cultivation. The feeling of wanting to transcend the life cycle in order to repay Buddha and bodhisattvas kindness leaked out from my heart. I began to wish to be reborn into the Pure Land.
Master Chin-Kung teachings and the three sutras of Pure Land encouraged me into the Pure Land School practice
At that time, I was fortunate enough to obtain advice, i.e. to not heed any mode of telepathy, from both teacher Queck and my colleague, Mr. Yau. Mr.Yau also introduced me to Master Chin-Kungs teachings from the Pure Land society. After Mr. Yaus guidance, three months later, I became a Pure Land School practitioner.
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After that, step by step I entered into consistently and exclusively recite Amitabha Buddhas name. TheInfinite Life Sutraexplains that a practitioner who practices consistently and exclusively recite Amitabha Buddhas name is the real Buddha Shakyamunis First Disciple. Moreover, theContemplation of Infinite Life Sutraalso specified that those who recite Amitabhas name are like white lotus flowers among humankind (meaning among the best and the kindest person), Bodhisattvas Avalokitesvara and Mahasthamaprapta become their close friends and would always protect the consistently and exclusively recite Amitabha Buddhas name practitioners day and night. In a nutshell, the goal of the cultivation is to transcend the life cycle to become Buddha, so no matter what, we should move towards this aim.
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Not being satisfied with the Worldly Dharma will be likely to enter Non-worldly Dharma
We can not be satisfied with Worldly Dharma and stop moving forward. This is because only by entering Non-worldly Dharma, we can transcend the life cycle. It is because that Im not satisfied with the self practice of the Worldly Dharma and Non-Worldly Dharma, and I understood that such practice is unachievable by me; that I can enter Amitabha His powers Salvation Path to consistently and exclusively recite Amitabha Buddhas name. It is very lucky of me.
Consistently and exclusively recite Amitabha Buddhas name is the first disciple of Buddha Shakyamuni
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All the monks who I know, knew about that. They are very compassionate and always accommodate the sentient beings capabilities to preach the teachings. For example, Master DingXiang requires children who learn Dizigui to chant <Dharani for Rebirth in the Pure Land> and Amitabhas name, hoping that by this way, it will enable them to access to Buddhism earlier and to obtain the genuine benefits given by Buddha Shakyamuni, which is the way to transcend the life cycle. Therefore, we can not be satisfied with the current situation or be delighted in lesser Dharmas. Instead, we should abandon such method and continue to move towards cultivating the way of transcending life cycle or Non-worldly Dharma. We must understand that the cultivation of Worldly Dharma or Nonworldly Dharmas goal is to become Buddha. If we do not move towards this direction but only want to hope for some blessing, to reduce some troubles, or wish that our next life would be better off, then we will miss the genuine and great benefits given by Buddha. Moreover, if we wish to be reborn into heaven or become a rich man in the next life, then after enjoying the blessings, we will still regress and continue suffering from the life cycle (samsara). This is not the ultimate way of doing. Therefore, upon hearing the Amitabhas salvation method, one should in this life be determined to be reborn into Pure Land, and focus on reciting Amitabhas name so that one can rely on Amitabhas salvation to be reborn into Pure Land and to transcend the life cycle.
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The Wonderful Dharma of Lotus Flower Sutragoes: If we are only cultivating the lesser Dharma of Worldly Dharma, this will not enable us to achieve the goal of Buddhahood.

Chapter 9

ThePath of Importance and the Path of the Great Vow
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Due to the difficulties of believing in the Path of the Great Vow, practitioners of the Path of Importance are a predominant group. However, many of the Path of Importance practitioners misunderstood and thought that the Path of the Great Vow is not a pure Amitabha recitation, failing to fully realize that the aforementioned method is undeniably Buddha Shakyamunis main intention because of its great benefits... Buddha Shakyamuni, for the sake of salvaging us whom are unable to rely on Self-power cultivation, therefore speaks about Other-power salvation of Buddhas name recitation. Self-power is to rely on self diligence to practice selfdiscipline, concentration and wisdom in order to sever greed, anger and delusion and to attain enlightenment by realizing the self-nature. This is what Bodhisattva Nagarjuna meant by Difficult Cultivation Path and what Master Tan-Luan meant by Self-power. And Other-power is in accordance to the power of the Amitabha Buddhas eighteenth vow to return and attain rebirth in Pure Land, and then to become a Buddha. This is what Bodhisattva Nagarjuna meant by Easy Cultivation Path and what Master Tan-Luan meant by Other-power.
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This article describes that Pure Land School contains both types of the Path of Importance and the Path of the Great Vow.
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What is the cultivation of Path of Importance?

According to Master Shan-Dao inCommentary on the Contemplation Sutra, Path of Importance is based on the merits generated from Meditative Virtues and Non-Meditative Virtues in order to be reborn into Pure Land. Meditative Virtues is to still anxiety and concentrate the mind, and corresponds to the thirteen visualization of theContemplation of Infinite Life Sutra. Non-Meditative Virtues is to sever evil misconducts and cultivate good deeds, in line with the fourteenth, fifteenth and sixteenth visualization of theContemplation of Infinite Life Sutra; which is also called Three Meritorious Practices and Nine Levels of Rebirth or the nineteenth, twentieth vow of the Infinite Life Sutra. Because the practice is important to transfer merits in order for attaining rebirth in Pure Land, therefore it is called the Path of Importance. This is belongs to Self and Other-power practices because it is based on self-power to transfer merits and hoping for Amitabha Buddhas other-power for salvation, hence, Path of Importance is the self-power in the other-power path.
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According to masters of Fundamental Vow, Pure Land School is the original Pure Other-power salvation of Buddhas name recitation method, but in order to adjust to the sentient beings root natures, two paths evolved, i.e. Path of Importance and thePath of the Great Vow. By practicing either one path, one can be reborn into the Pure Land. Basically, Path of Importance belongs to Self and Other Reliance Powers cultivation and Buddhas name recitation practice; but thePath of the Great Vow is solely Pure Other-power way of Buddhas name recitation.
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What is thePath of the Great Vow?

Path of the Great Vow is purely for us to receive rebirth merits transferred from Amitabha. What is the Amitabhas merits? Master Hui-Jing said, Amitabha Buddha has transferred Great Vow Karmic Power to us. Great Vow Karma is Great Vow, Great Karma and Great Power. Great Vow is refers to The great vow of Buddha to salvage us; Great Karma is the body, mouth and mind karma cultivated by Buddha through uncountable kalpas; Great Power is the power of Buddhas unobstructed lights to salvage all beings.
ThePath of the Great Vow is consistently and exclusively recite Amitabha Buddhas name
The Path of the Great Vow practice of name recitation emphasizes on consistently and exclusively recite Amitabha Buddhas Name, is also known as Namo, that is to believe and receive Amitabha Buddhas salvation, which is the main objective of the Pure Land School. Due to believing and accepting, one can receive Buddhas merits to be reborn into the Pure Lands Realms of Rewards. Amitabha Sutrasays: based on our self-power accumulated merits, it is insufficient for attaining rebirth, only by the unsurpassed merits from Amitabha Buddha, we can be reborn into the Realms of Rewards of the Pure Land. Therefore, cultivation based on the Path of the Great Vow is a more special and easier way for us to be reborn into the Realms of Rewards of the Pure Land.
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All kinds of merits are incomparable to consistently and exclusively recite Amitabha Buddhas name
Master Shan-Dao in theCommentary on the Contemplation Sutrasays: in all other practices, although they are called goodness, they are still incomparable to Amitabha Buddhas name recitation. He mentioned again: the abovementioned benefits of the meditative and non-meditative paths, if viewed from the original wish of Buddha, it is aimed to guide sentient beings to be consistently and exclusively recite Amitabha Buddhas name. The <Main Part> of theContemplation of Infinite Life Sutrasays: although cultivating the Thirteen View of Meditative and Non-Meditative Virtues and The Three Meritorious Practices and Nine Levels of Non- Meditative Virtues, could possess merits, and transfer the merits to enable rebirth; however, the greatest benefit which is not contained within the Two Paths of Meditative and Non-Meditative but only in the Path of the Great Vow, is the Infinite Life Sutras eighteenth vow of original Buddhas name recitation. So Shakyamuni Buddha in <Circulation Part> of the Contemplation of Infinite Life Sutra told and advised Ananda to uphold the Amitabha Buddhas name recitation i.e, as what Master Shan-Dao explained as Consistently and exclusively recite Amitabha Buddhas name. Here it contains the true meaning of believing and accepting, and willingness to be salvaged by Amitabha Buddha and to receive and accept all merits of Amitabha Buddha by reciting of the name.
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Master Jing-Zong said, though theContemplation of Infinite Life Sutrafirst talked about The Thirteen View of Meditative Virtues, then about Non-meditative virtues, and lastly The Recitation of Buddhas Name. Actually, the main purpose of Shakyamuni Buddha is for us to undergo the process and slowly understand by ourselves that neither are we able to practice meditative virtues nor non-meditative virtues; and finally Buddhas name recitation to understand Buddhas Great Vow, this is the real intention of Buddha in theContemplation of Infinite Life Sutra.
The Path of the Great Vow is Buddhas original intention because of the greatest benefits in the Path of the Great Vow
Master Shan-Dao in hisCommentary on the Contemplation Sutrashed light that Shakyamuni Buddha in the <Main Part> of theContemplation of Infinite Life Sutra highlights the Path of the Great Vow. Master mentioned that the idea of Shakyamuni Buddha is to guide the Sacred-Path practitioners (Self-power cultivation method) to enter into Pure Land School, and from the Path of Importance of the Pure Land School to return to the Fundamental Vow of Amitabha Buddha, i.e. the Path of the Great Vow.
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By understanding the fact that we are unable to cultivate meditative and non-meditative virtues, only can one enter into the Path of the Great Vow
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Patriarchs of Pure Land School manifest as a role model for sentient beings to be consistently and exclusively recite Amitabha Buddhas name and enter into Rewarded Land
Patriarchs and previous great masters often act as role models to lead us to solely rely on Amitabha Buddha in order to be reborn into Pure Land by Amitabha Buddhas great vow merits. Master Shan-Dao even abandoned his achievements from Samadhi of Viewing Buddha, and instead to be one hearted & exclusive in reciting Amitabha Buddhas name to achieve Samadhi of Buddhas Name Recitation. Master Qin-Yuan and Master Honen also aborted all knowledge and self-cultivation practices and instead used their sentient beings mind to enter the realms of rewards of the Pure Land. These people are indeed our role models to emulate.
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In other words, based on the viewpoint of theInfinite Life Sutra, as sentient beings are unable to enter the eighteenth vow (i.e. the Path of the Great Vow), guide them to practice the nineteenth and twentieth vow (i.e. Path of Importance) first. These two vows are not the original intentions of Shakyamuni Buddha in theInfinite Life Sutra, and instead the eighteenth vow is His real intention. The eighteenth vow is consistently and exclusively recite Amitabha Buddhas name.
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Promoting Path of Importance is very important because it is the Path of the Great Vow foundation
Path of Importance is the foundation to the Path of the Great Vow. There is a sequence in cultivation; most people need to first cultivate Path of Importance to understand that he/she is unable to practice Path of Importance, so that he/she can enter the Path of the Great Vow. Therefore promoting the Path of Importance is still very important. If basing on Path of Importance as a practice, master Chin-Kungs preaching is the most complete and thorough. His explanations of Path of Importance enabled me to benefit greatly and Im very impressed by him. His free distributed discs, cassettes, books etc, can be found in almost every corner of the world. Thousands and millions of people have thus entered Amitabha Buddhas name recitation way of cultivation. Among those are beginners and other sects cultivators that have converted to Pure Land School. If one wants to cultivate the Path of the Great Vow, one can refer to the Dharma materials distributed by Master HuiJing, Master Jing-Zong, Master Dai-An, Master Jian-Yin, Master Dao-Zen, Master Fa-Xian, Master Fa-Yao, Master Deng-Xiang, etc.
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Pure Land School also contains Fast and Slow Enlightenment Methods?
Pure Land School is divided into Path of Importance and Path of the Great Vow and this situation is similar to South and North School of Meditation of Master Hui-Neng and Master Shen-Xiu. At that time, Master Hui-Neng was preaching and promoting the Fast Enlightenment Method in the North, whereas Master Shen-Xiu was promoting Slow Enlightenment Method in the South. Speaking from the views of Pure Land School, the Path of the Great Vow is a direct experience of the Buddhas Mind and believing and accepting Amitabha Buddhas salvation in order to be reborn into Pure Land is a fast enlightenment method of the Pure Land School; Path of Importance still requires self-power cultivation or Buddhas name recitation in order to experience Buddhas Mind, thus it can not make use of believing and accepting Buddhas salvation in order to be directly reborn into Pure Land; and therefore it belongs to slow enlightenment method of Pure Land School.
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Although many benefits are in the Path of the Great Vow, generally most people are the Path of Importance practitioners now. This may be because Path of Importance is the basic to the Path of the Great Vow. It is also because the Path of the Great Vow is difficult to believe, many of Path of Importance practitioners misunderstood that the Path of the Great Vow is not the pure Amitabha Buddhas name recitation method, failing to realize that the latter method is indeed the original real intention of Shakyamuni Buddha.
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No matter whether it is the Fast or Slow Enlightenment Methods, they are both the teachings of Shakyamuni Buddha. In fact, according to the explanation ofThe Lotus Flower Sutra, all teachings of Buddha are unsurpassed Dharmas. However, for many times Shakyamuni Buddha only spoke about one Dharma; but due to the differences in the root nature of sentient beings, the Dharma is misunderstood or interpreted differently. So there exist different sects now. This is a natural phenomenon and is inevitable.
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If compared to Path of Importance, the Path of the Great Vow seems like the fast enlightenment method, however, the suitability of cultivating this method depends on the individuals root nature and conditions. If the goodness root is immature and cultivates the Path of the Great Vow directly, it is easy to face problems of slacking or not practicing goodness. We often need to start from Path of Importance, then when the goodness root and virtues increases, it is suitable to cultivate the Path of the Great Vow which gives us more benefits.
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As mentioned earlier in the Wordly Dharma and Nonwordly Dharma section, cultivation is a cascade of events. Although the Path of the Great Vow is fast enlightenment method, but since todays sentient beings have bad karma and possess less virtuous conducts, hence it is very difficult to directly enter the Path of the Great Vow. Take me as an example, first I also practiced Path of Importance to have a strong foundation in Buddhas name recitation and to increased the wish to be reborn, then later Two kinds of deep faiths, with reference to the aptitude of sentient beings and the deliverance of Amitabha Buddha before entering the Path of the Great Vow. We need to bring forth to Deep faith, with reference to the aptitude of sentient beings i.e. firmly believe that we are bad karma beings and are unable to rely on our own cultivation to transcend the cycle of life and death; this mindset will help us to relinquish Path of Importance and bring forth to Deep faith, with reference to the deliverance of Amitabha Buddha to firmly believe in Buddhas salvation and finally enter the Path of the Great Vow.
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Bringing forth to two kinds of deep faith, with reference to the aptitude of sentient beings and the deliverance of Amitabha Buddha and enter into the Path of the Great Vow

Chapter 10
Reciting Amitabha during delusions
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Is it necessary to reach the level of Initial state of meditative concentration before one can be salvaged by Buddha?
Most Pure Land practitioners believe that one will be eligible to attain rebirth in Pure Land only when one reaches the level of Initial state of meditative concentration or when they sever all delusions. They do not know that the matter of rebirth in Pure Land have already been achieved by Buddha for us and it is the Buddhas vow that enables our rebirth in Pure Land. In fact from Buddhas standpoint, no matter how problematic or deluded we are, as long as we are sincere in returning to Pure Land, into Buddhas arm, Buddha will definitely bring us back to Pure Land. Buddha is the great compassionate person, He will not abandon us due to our troubles and worries. Similarly, will He abandon us due to bad karmas committed by us? If so, how would Buddha be called the great compassionate person? If Buddha could not treat and save all sentient beings by the Eighteen Vow with equality and non-difference, how would He be praised by Buddhas of the ten directions?
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Most Pure Land practitioners believe that one will be eligible to attain rebirth in Pure Land only when one reaches the level of initial state of meditative concentration or when they sever all delusions and impure thoughts. They do not know that the matter of rebirth in Pure Land have already been achieved by Buddha for us and it is the Buddhas vow to bring us to attain rebirth in Pure Land, regardless of whether we have the impediment of five false sensations
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The Amitabhas Name Recitation is a path to attain nirvana without a need to eliminate afflictions
In fact, because of we are sins-committed-and-self-realized ordinary man, Buddha specially wanted to salvage us. Those who truly believe in Buddha will not think that they need to attain a certain level of cultivation, only then Buddha will salvage. Those who always think about their sinfulness and worry that they may not be salvaged is because of lacking of confidence. The Amitabhas name recitation is a path to attain nirvana without severing afflictions. Why does it claim so? Master Jing-Zong in his distributed videos pointed out that delusions and afflictions are originally part of human beings. Sentient beings are basically composed by delusions and so it naturally manifests. If one can focus on name recitation and wishes to be reborn into Pure Land, one does not need to heed the delusions since it will not hinder Buddhas unconditional wish to salvage us. This is because Buddhas vow is real, but, our delusions as well as afflictions are false and ultimately empty. How can our false delusions and afflictions challenge with the real vow of Buddha? Here, the master does not intent to encourage us to have delusional thoughts when reciting Amitabhas name, but to inform us the truth so that we can be great peaceful.
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Focus on name recitation does not heed the distractions from the five false sensations
We should not only wait until we have a pure mind to recite Buddhas name or to avoid reciting His name when we have chaotic or wandering thoughts. In principle, one should recite His name regardless of the state of mind. No matter which distraction of the Five false sensations (i.e. form, feelings, cognition, formation and consciousness) one has, they need not be heeded since they are unreal, empty and unstable emotional states. They manifest because of our Six roots (i.e. eyes, ears, nose, tongue, body and mind) respond to Six dust (i.e. sights, sounds, smells, tastes, objects of touch and Dharma). So they are just illusionary. If one believes and accepts the salvation of Amitabha upon hearing the Buddhas name but later has doubts on Buddhas salvation due to the Five false sensations, it is because of our eons of bad habits and is also a natural response. The Buddhas vow to salvage us has never changed. No matter what obstacles we face later on with varying confidence and delusion, and even unconscious during our last breaths, we must always believe in Buddha and that He will come and welcome us to Pure Land. We can absolutely be assured.
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Buddha saves us without regarding whether we have obstacles with the Five false sensations
Master Shan-Dao advises Pure Land practitioners to not heed the obstacles of the Five false sensations since they are merely a manifestation of unreal, unstable emotional states. If we can focus on the name recitation, Buddha will surely come and welcome us into His Pure Land. Obstacles to be reborn into Pure Land as defined by the Pure Land practitioners such as heavy sins and afflictions, improper thoughts during dying are not an obstacles in Buddhas viewpoint. Master Shan-Dao says, Pure Land practitioners should always think of being reborn into Pure Land, which means that although the practitioners are still living in this world, they should always think of themselves as the future bodhisattvas in Pure Land, and continually recite Buddhas name until their last breath. Subsequently, we are not letting down Buddhas hope to savage us.
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In order to bring forth of a grateful heart to Buddha, we must first learn how to be grateful to ourselves
As theInfinite Life Sutrasays, if not due to earlier kindness accumulation, one will not be able to hear Amitabhas name, such a great Dharma is being heard, should always recite Buddhas name with joy. We should always be grateful to our past kind actions and offerings to the Buddhas that enables us to cultivate Buddhas Name Recitation in this life, and manage to grasp the feelings of the Buddhas compassionate heart. With a deep understanding, the heart of gratefulness to Buddha will naturally emerge and manifest while delusional thoughts will naturally be reduced and subsided.
Great Vow Ship of Amitabha

Absolutely Allowing the Salvation of Amitabha is just like riding on the boat, the passengers do not row, but the boat continues to go forward. Although such a practice can hardly be counted as cultivation, in reality, it possesses Amitabha Buddhas great cultivation.

Chapter 11
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Nonetheless, it is the most precious cultivation for Pure Land practitioners.
Absolutely Allowing the Salvation of Amitabha is the state of mind that completely entrusts our lives to Amitabha Buddha
Absolutely allowing the salvation of Amitabha is an absolute confidence and relying on Amitabhas salvation, abandoning the mentality of Self-cultivation in order to seek enlightenment. Perhaps this situation is only understandable by those real-faith practitioners who have already reached the two kinds of deep faith, with reference to the aptitude of sentient being and the deliverance of Amitabha Buddha. Deeply believe in ourselves that at the present lifetime, we are unable to rely on self-cultivation to sever all afflictions and transcend the three realms; but instead, we should completely surrender our lives to Amitabha, and, the entire body and mind absolutely return to Amitabha.
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This article discusses the Absolutely Allowing the Salvation of Amitabha state of mind and its comparison with self-cultivation. Absolutely Allowing the Salvation of Amitabha does not mean no longer need to cultivate goodness; instead it is just a shift of mentality.
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Absolutely Allowing the Salvation of Amitabha means moving towards giving up on self-pride
Having the mentality of letting go, giving up on self-pride, turning back to rely & entrust our lives and Absolutely Allowing the Salvation of Amitabha makes it easier to acknowledge, to accord with the conditions and to be not attached to any favored or disfavored condition in our lives challenges. In Mr. Yuan-Fus edited book <Come Back to Hometown>, there was a story about a lay Buddhist, Miao-Qi, in the province of Shandong, China; mentioning that on one occasion when he recited Buddhas name in a bad mood, he felt that Amitabha gave him the following four sentences to comfort him: To experience in accordance to the cause and effect, to practice in accordance with condition; to be reborn into Pure Land by Amitabhas great vow, to become Buddha by reciting the Buddhas name.
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With respect to mentality, whatever Buddha wants me to do; I will do so, in accordance with Buddhas intention. This shows a sincere heart to thoroughly rely on Amitabha. In fact, just with the sentence of Namo Amituofo had completely possessed the heart with the Entrusting Life To state. This is because as aforementioned, spelling out Namo means Entrusting Life To and is the confidence of sentient beings to entrust lives to Amitabha. Therefore, Namo or Entrusting Life To means Absolutely Allowing the Salvation of Amitabha which is the primary practice of Pure Land practitioners.
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Great Vow Ship of Amitabha
Absolutely Allowing the Salvation of Amitabha is just like riding on the boat ...
Absolutely Allowing the Salvation of Amitabha does not mean that one no longer needs to cultivate all goodness; instead, it is just a shift of mentality
It is not right to say that Absolutely Allowing the Salvations of Amitabha is just looking forward to be escorted by Amitabha when dying and no longer need to cultivate goodness. Instead, such mentality is the thoughts of evil and very contrary to the great compassionate vow of Buddha to salvage us. Hence, Absolutely Allowing the Salvation of Amitabha does not mean that one no longer needs to cultivate all goodness; instead it is just a shift of mentality from self-power to other-power. Such way of other-power mentality enables Pure Land practitioners to attain the highest level of no cultivation but cultivation and further be reborn into Pure Land by Amitabhas great vow.
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So deep is Buddhas wisdom! These four phrases is the best compass for Pure Land practitioners. At present, even some recital scriptures cited these words to persuade a dying person to let go and to accept Amitabhas salvation!
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Therefore Master Jing-Zong emphasizes in this book that patriarch Yin-Guang wants Pure Land practitioners to let go of everything and to completely rely on Buddhas Other-power salvation. They should not merely half rely on and at the same time also have doubtful minds which believe that besides reciting Buddhas name, they too require self-cultivation as a complement in order for attaining rebirth in Pure Land.
Due to eons of reincarnation, it is not easy to establish the Other-power mentality of Absolutely Allowing the Salvation of Amitabha
If we can completely rely life on Amitabhas salvation, there is no need to discuss the difference between Self-power and Other-power mentality. However, from eons of reincarnation in the six realms, we have accumulated an abundance of unbreakable attachments so it is not easy to Absolutely Allowing the Salvation of Amitabha. Coupled with increasing gains and progress acquired from the Self-power cultivation, we tend to believe that Self-power plus Other-power are one stone kill two birds approach. How can we be so lazy to just rely on Buddhas power?
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Master Jing-Zong in book of <The brief discussion of the wisdom words of the Master Yin-Guang> metaphorics:Its like riding on the boat, the passengers do not row, but the boat continues to go forward. As long as we adapt the mentality of Absolutely Allowing the Salvation of Amitabha to recite Buddhas name, although such a practice can hardly be counted as cultivation, in reality, it possesses Amitabha Buddhas great cultivation.
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If viewing from the point of Worldly Dharma or SacredPath, self-power cultivation is entirely correct. However, to recite Buddhas name to attain rebirth in Pure land is a Non-worldly Dharma of Other-power salvation. To salvage us for rebirth in Pure Land is Buddhas task. It is His great vows to salvage us, therefore Buddhas salvation is the nature of Dharma. This method is achieved by Buddha and not created by us. Buddha is the great wisdom, great perfection and His merit of name recitation is also perfect. What we just need to do is to recite Buddhas name to receive His merit and to be reborn into Pure Land. However, we often do not dare to give it a try, to use ours lives in exchange for the live of Amitabha. We fail to realize that only the complete mindset of Absolutely Allowing the Salvation of Amitabha will fuse and resonant with Buddhas great compassionate vows and then enable rebirth in Pure Land by the Buddhas vows.
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Master Tan-Luan, a Chinese patriarch as well as the successor of two Indian Pure Land patriarchs (Bodhisattvas Nagarjuna and Vasubandhu) in his <The Interpretation and Discussion of Rebirth in Pure Land> sighed and said, How dull and ignorant! The new Buddhist practitioners should be confident upon hearing Other-power salvation and should not make their own judgments and constriction. Master advised us that if we wish to transcend samsara, relying on self-power cultivation is powerless and very difficult for us to achieve the goal of rebirth. Hence, upon hearing Amitabha Buddhas fundamental vow salvation, we should build up our confidence to rely on Buddhas power and do not restrict ourselves.
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A lot of Pure Land practitioners do not know why after many years of reciting Buddhas name, the confidence to be reborn into Pure Land has not yet established itself. In many cases, they will emphasize more on self-power cultivation to enhance selfconfidence, but such act is contradictory with the right practice since this practice never returns back to Amitabha. We should be more understanding of Buddhas great vow: If not be reborn into Pure Land, I should never be enlightened and comprehend more about Buddhas five eons of thinking and ten eons of calling and waiting for us to return to the hometown of ultimate Pure Land. Only by this way, it will be easier for us to feel Buddhas compassion deep in our hearts (namely, Upon hearing) and more likely to believe or Absolutely Allowing the Salvation of Amitabha. However, the disobedient, un-filial piety of us just do not understand or know about Buddhas real intention and repeatedly be misled (i.e. not returning and entrusting lives to Amitabha Buddha). His immeasurable eons of hard cultivation are all because of us. Thinking of this, can we not be ashamed and disobediently to wholeheartedly entrust lives to Amitaba Buddha, to absolutely allow the salvation of Amitabha?
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More feelings on Amitabhas great compassion towards us will help us to achieve Absolutely Allowing the Salvation of Amitabha as soon as possible
188
Amitabhas salvation is unconditional

The Amitabhas salvation is unconditional. Sutra says, with the joyful and sincere heart that wishes to be reborn into my Pure Land, recite my name for even ten times, if can not be reborn into Pure Land, I should not be enlightened. Buddhas salvation is equal regardless of whether the sentient beings have the mood of self or other-power cultivation. In other words, as long as Pure Land practitioners believe in Amitabha to become a Name recitation for even ten times being and recite Buddhas name happily and joyfully every day, no matter what happens or worries about the state of single mindedly, without deviation, they are assured for rebirth with such practice.
Absolutely Allowing the Salvation of Amitabha is primary practice of Pure Land practitioners
In fact, if one can achieve thoroughly and Absolutely Allowing the Salvation of Amitabha, it is of great value to Pure Land practitioners. And it is the primary practice of Pure Land practitioners. Because when we have the mentality of Absolutely Allowing the Salvation of Amitabha during cultivation or reciting Buddhas name, it is easier to achieve Giving up on self-pride and our self-nature Buddha-hood will naturally emerge. So Pure Land practitioners, let us wholeheartedly Absolutely Allowing the Salvation of Amitabha!
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Chapter 12
Epilogue
192
As mentioned before, believing and accepting Amitabha Buddhas salvation is the only guarantee for rebirth in Pure Land and is the most precious attitude. It may require one to first understand the meaning of The Six Character of the Name and Single-mindedly, without deviation before transforming from the first or second mentality of name recitation into the third mentality of name recitation, i.e. sure to be reborn into Pure Land (Please refer to section The mentality of name recitation).
Why the confidence to be reborn could be sustainably unchanged?

If after years of practicing Pure Land School, the confidence to be reborn has yet to emerge and thoughts that ones cultivation is not enough plus worries have not be reduced and therefore not eligible for rebirth; this is because we mistakenly thought that the confidence of rebirth is built on our own cultivation but not on Buddhas great vow. Therefore when our cultivation or name recitation is well progress, we are confident of rebirth, in contrast, if our mind is impure, our confidence is insecure.
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After reading this book, maybe you will be able to accept the fact that rebirth in Pure Land is a matter of believing and wishing to be reborn and not a problem of recitation. To speak on behalf of a Pure Land practitioner, if one does not firmly believe and be confident with Amitabha Buddhas great vows, then it is very tough to accomplish anything in Pure Land cultivation.
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You may feel that it is difficult to believe. Is it true that a sinful being like me will be escorted by Amitabha Buddha when dying? Is it so easy to be reborn into Pure Land?
Buddhas name recitation is a way of easy to cultivate but hard to believe and we must let go of hard to believe and instead grasp the easy to cultivate
Attaining rebirth into Pure Land does not seem an easy matter. However, the Buddhas name recitation is a way of easy to cultivate but hard to believe. If one firmly and deeply believe in Amitabha Buddhas salvation, to be reborn seems not a daunting task. The daunting part for rebirth only lies on hard to believe!
195
Buddha is the gentleman of no lying and of great wisdom. Could it be that Amitabha Buddha disclaims His promise to escort a dying person for rebirth? For this point, Pure Land practitioners need not worry nor are self-worried. If we understand this point, but, still can not be calm when troubles arise, we can practice master Shan-Daos Two rivers white bay synonyms to protect our rebirth confidence.
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If you believe in Amitabha Buddhas fundamental vow salvation, but find it hard to focus on, then you could follow the steps of master Hui-Jing to let go of Hard to believe and to grasp the Easy to cultivate way. This means although it is Hard to believe in Amitabha Buddhas salvation, we could just grasp the Easy to cultivate, i.e. focus on name recitation and ignore the problems of Hard to believe. Slowly and gradually, it will lead to Buddhas Fundamental Vow and enter into the path of the Fundamental Vow. If we could enter into the path of the Fundamental Vow and release two kinds of deep faith, with reference to the aptitude of sentient beings and the deliverance of Amitabha Buddha to rely on Amitabha Buddhas salvation and to become a name recitation for even ten times sentient being, this is the way that has enabled hundreds of practitioners cultivating, hundred of them will be reborn; and thousands of practitioners cultivating, thousands of them will be reborn into the Pure Lands realms of rewards.
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When the condition is ripe, naturally it will transform from self-power to other-power
The terms of Self-power and Other-power are used under unavoidable conditions. The purpose is to recognize whether our name recitation mentality is right and thus enable us to correct when it is wrong. The terms do not deny self-power or must have other-power in order for attaining rebirth.
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www.hongyuansi.org www.pureland-buddhism.org & www.purelandbuddhism.org
It is the time to self-criticize ourselves when we fail to build the confidence of attaining rebirth after many years of name recitation
If you had vowed to reborn into Pure Land and are very diligent in name recitation, mind purification and cultivate many good deeds and still yet to build the confidence for attaining rebirth into Pure Land, I think it is the time to have self-criticism on whether you truly understand and master the core concept of Pure Land School and Pure Land Three Sutras. Then, reflect on yourselves whether you have made any mistakes in the name recitation mentality without your knowledge. If so, I think you may read books such as <The Whole Collection of Master Shan-Dao>, <The Brief Lectures of Master Yin-Guangs Wisdom Talk>, <Lets Come Home>, <Buddha Wants to Save You>, etc. Alternatively, you may listen to Dharma video tapes by Fundamental Vow masters, surf the website of the temple HongYuan (www.hongyuansi.com) and The Foundation of Taipei Pure Land School (Chinese-language version: www.pureland-buddhism. org & English-language version: www.purelandbuddhism.org). You might find something unexpected!
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Few days ago I had a discussion with Pure Land practitioner Mr. Lim Eng Kian about Self-power and Other-power. He told me that the sutra mentioned that all dharma cultivations when the condition has ripened will transform from self-power to other-power mentality, only then the cultivation will achieve its aim. Of course, for a name recitation cultivator, Other-power mentality is even more essential. But, if the condition is yet to ripen, it is very difficult to let go of the mentality of Achieving enlightenment by self-power cultivation to believe in Amitabha Buddhas salvation, it is very natural phenomenon.
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With a condition by any Dharma masters that only by Initial state of meditative concentration or Single-mindedly, without deviation, one can be ascertained for rebirth. The condition is completely right and the Dharma masters are very kind, knowing that sentient beings will be practicing diligently without slacking in order to achieve such levels. For this purpose, they use this way to persuade them to practice diligently. Of course, when the conditions have ripened, sentient beings will know that their name recitations are hopeless and naturally enter into Amitabha Buddhas Original Salvation. I am an example for such case.
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Or maybe before reading this book you may already believe Amitabha Buddhas Fundamental Vow and thought that it is the matter of dying, but you should practice The Path of Importance when alive. If you truly believe in name recitation and believe that upon dying Buddha will come and escort you to Pure Land, then it doesnt matter. However, if you still bear the thoughts that all good deed cultivation or name recitation must reach a certain level or meditative level to ensure the escort by Buddha and have yet to truly believe in Buddhas salvation; such cultivation which fails to understand the merits of Buddhas Fundamental Vow is dangerous and no good for rebirth in Pure Land.
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Do not simply give up albeit many hurdles or obstacles during the cultivation
It is truly a blessing to know and learn about Buddhas Fundamental Vow. We should value such blessing in our lifetime and do not simple give up albeit many hurdles or obstacles during the cultivation and life. We must continue and complete the journey of cultivation to the Ultimate Pure Land, step by step with firm determination without looking backwards or changing our directions. When one thinks about running into Amitabha Buddhas arm and getting to see ones past relatives or friends, it becomes exciting and its truly a rewarding effort. Finally, I wish all of you: Believe, accept and absolutely allowing the Salvation of Amitabha Buddha soon and also to recite Buddhas name to assure rebirth and attain enlightenment without retrogression. Namo Amitabha Buddha!
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Glossary
..................................................................................................................................................................
Prologue I & II
1. 2. 3. 4. 5. 6. 7.
- Mahayana - Hinayana - Esoteric - Exoteric - Sacred Path - Skillful mean method - True-real method
Chapter 1
204
The main idea of the Buddhist Dharma ..................................................................................................................................................................

1. 2. 3. 4. 5. 6. 7. 8.
- Pure Land Dharma Practice - Worldly Dharma - Non-worldly Dharma - Five Precepts & Ten Good Conducts - mind nature - Direct Realization of Buddha-nature - transcend the cycle of birth and death
- To not do any evil, to do all good deeds, to self-purify ones mind; these are all the Teachings of Buddhism 9. - no killing-stealing-indulge in sexual misconduct-lying-take intoxicants 10.
- no killing, no stealing, no indulging in sexual misconduct, no lying, no bearing tales, no abusive speech, no seductive word, no greed, no ignorance and no delusion 11. - delusion, affliction, attachments 12. - original mind and temperament 13. - urges 14. - consciousness and inclination 15. - repent past mistakes 16. - human and sage blessings 17. - Diamond Sutra 18. - schools 19. - Zen School 20. - Pure Land School 21. - Vajrayana School 22. - Vinaya School 23. - Huayan School 24. - Tiantai School 25. - Three Treatises School 26. - Yogacara School 27. - no attachment/marks of self, others and Dharma 28. - attachments of greed, love 29. - afflictions generated from confusion of views and thoughts 30. - Self-power Zen Cultivation 31. - Pure Land Practice 32. - Master Yin Kuang 33. - Shanghai Disaster Ceremony conference 34. - Zen Master Yong-Ming 35. - true belief, wish and practice
205
36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48.
- Without Zen but with Pure Land - Fundamental vow - Other-power salvation -Infinite Life Sutra
- name recitation for even ten times sentient beings -Da-Ji Sutra - Dharma end-stage years - Master Dao-Chuo - < An-Le-Ji > - Bodhisattva Nagarjuna - Master Hui-Yuan - Master Shao-Dao
<>
- < The simple translation of the 18th vow >
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49. -Contemplation of Infinite Life Sutra 50. -Amitabha Sutra 51. - The Pure Land three sutras 52. - karma of assurance
Chapter 2
Rewarded Land and not Transformed Land ..................................................................................................................................................................

1. - Pure Lands realms of rewards/ Rewarded Land 2. - Transformed Land 3. - Faith in, and acceptance of, Amitabha deliverance/ believe and accept the salvation of Amitabha
8. 9. 10. 11.
Dwell Together - Land of Expedient Means With Remainder - Land of True Rewards With Adornment - Land of Eternally Quiescent Light - Vow of Buddhas Name Recitation for Rebirth in Pure Land
Chapter 3
Amitabha-recitation Practice according to the Fundamental Vow

..................................................................................................................................................................
207
1. - Fundamental Vow Path 2. - name-recitation according to Amitabhas Fundamental Vow 3. - Rebirth of ordinary beings in the Pure Lands Realm of Rewards 4. - Rebirth assured in the present lifetime 5. - Non-retrogression achieved in this lifetime 6. - Amitabha Buddhas name according to the Fundamental Vow as substantial body 7. - Reciting the name for rebirth as objective
4. 5. 6. 7.
< > - < Borderland of the doubtful city > - seven jewelled lotuses - Buddhas of ten directions - Land Where Ordinary and Sacred Beings
Chapter 4
Master Shan-Daos Pure Land Ideology ..................................................................................................................................................................

1. 2. 3. 4. 5.
-Lotus Sutra -Vimalakirti Sutra -Contemplation of Infinite Life Sutra - Samadhi -Commentary on the Contemplation
Sutra
208
6. - Samadhi in Buddha Name Recitation 7. - big hell 8. - Two kinds of deep faith, with reference to the aptitude of sentient beings and the deliverance of Amitabha Buddha 9. - Faith in, and acceptance of, Amitabha deliverance/ believing and accepting salvation of Amitabha 10. - Other-power salvation practice 11. - response and interaction 12. - nirvana state 13. - Pure Lands realms of rewards 14. - heavily sinned sentient beings 15. - five realms 16. - karmic impediments of Beings 17. - strong condition 18. - human, heaven, sound hearer, conditioned enlightened one and bodhisattva 19. - true natures land 20. - abound virtuous roots and meritorious blessings as causal conditions
recitation 26. - impure good deeds and nongenuine Dharma practices 27. - continuously recite the Amitabhas name 28. - five primary practices 29. - impure practice 30. - one direction, one hearted 31. - two-fold exclusivity 32. - complementary karma of primary practice 33. - karma of assurance of primary practice 34. - light assists and assimilates without desertion 35. - Intimate Condition 36. - Close Condition 37. - Augmentative Condition
209
Chapter 5

The meaning of Single-mindedly, without deviation, upon hearing and Namo Amituofo ..................................................................................................................................................................
21. 22. 23. 24. 25.
- afflictions - non-directional and impure good deeds - Mahayana and Theravada sages - self-cultivation power - two-fold exclusivity of Amitabhas name
1. - single mindedly, without deviation 2. - upon hearing 3. -Commentary on the Amitabha Sutra 4. - Six Characters of the Name 5. - upholding the Amitabhas name recitation 6. -Commentary on the Contemplation Sutra 7. - flawed merit 8. - attain nirvana without a need to eliminate afflictions 9. - synonym with two rivers and a white path 10. -The Prajina Heart Sutra
Chapter 6
210
The mentality of Buddhas name recitation ..................................................................................................................................................................

1. 2. 3. 4.
- name recitation for even ten times - initial state of meditative concentration - Self-reliant mentality - self-reliant and relying on Amitabhas
mentality
5. - relying merely on Amitabhas salvation mentality 6. -The Great Strength Bodhisattvas Perfect Penetration of Buddha Recitation
Chapter 7
1. - One thought matching, one recitation on the Buddhas name; each thought matching, each recitation on the Buddhas name 2. - Continuous Name Recitation
The Emotions when reciting Amitabha Buddha ..................................................................................................................................................................
Chapter 8

Worldly and Non-worldly Dharma ..................................................................................................................................................................
1. - Worldly and Nonworldly Dharma 2. - The Pure Karmic Three Meritorious Practices 3. - Be Filial to Parents, Serve and Be Obedient Toward Teachers and the Elderly, Compassion Not Kill, and Cultivate The Ten Good Deeds 4. -Ten Good Deeds Sutra 5. -The Difficulty In Repaying The Deep Parental Kindnesses Sutra 6. - Heavenly or Human Beings Blessings 7. - Taking the Three Refuges, Keeping The Various Precepts, and Refraining from Breaking the Rules of Conducts 8. - Small Vehicle Dharma 9.
211
212
- Bringing Forth the Bodhi Mind, Believing Deeply in the Law of Causality, Reading and Chanting Mahayana Sutras, and Persuading People to Follow The Teachings 10. - Great Vehicle Dharma 11. - Seeking the Buddha Path Above, and, Teaching and Enlightening Sentient Beings Below 12. - to disgust the Saha World, and to joyously seek the Land of Bliss 13. < > - < The Great Compassion Mantra > 14. - Consistently and exclusively recite Amitabha Buddhas name 15. -The Wonderful Dharma of Lotus Flower Sutra 16. <> - < Dharani for Rebirth in the Pure Land > 17. - be delighted in lesser Dharmas
Chapter 9
The Path of Importance and the Path of the Great Vow ..................................................................................................................................................................
1. 2. 3. 4. 5. 6. 7. 8.
- The Path of Important - The Path of Great Vow - self-discipline, concentration and wisdom - greed, anger and delusion - Difficult Cultivation Path - Easy Cultivation Path - Self and His Reliance Powers - Pure Other-power
of Rebirth 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28.
- Great Vow Karmic Power - Great Vow - Great Karma - Great Power - body, mouth and mind karma - consistently and exclusively
recite Amitabha Buddhas Name < > - < The Core Concept > - Three Meritorious Practices and Nine Levels of Rebirth of Non-meditative Virtues < > - < Circulation Part > - Uphold the Amitabha Buddhas name Recitation - The Thirteen View of meditative and non-meditative virtues - Buddhas original intention - Samadhi of viewing Buddha - sequence in cultivation - Fast and Slow Enlightenment Method - Two kinds of deep faith, with reference to the aptitude of sentient beings and the deliverance of Amitabha Buddha - deep faith with reference to the aptitude of sentient beings - deep faith with reference to the deliverance of Amitabha Buddha
213
29. 30.
9. 10. 11. 12.
- meditative virtues
- Non-meditative virtues - still anxiety and concentrate the mind - Three Meritorious Practices and Nine Levels
Chapter 10
Reciting Amitabha during delusions ..................................................................................................................................................................

1. 2. 3. 4. 5.
- Reciting Amitabha during delusions - initial state of meditative concentration - Sever all delusions and impure thoughts - Impediment of five false sensations - To attain nirvana without a need to
eliminate afflictions
214
6. - sins-committed-and-self-realized ordinary man 7. - ultimately empty 8. - false delusions and afflictions 9. - distractions from the five false sensations 10. - Five false sensations (i.e. form, feelings, cognition, formation and consciousness) 11. - Six roots (i.e. eyes, ears, nose, tongue, body and mind) 12. - Six dust (i.e. sights, sounds, smells, tastes, objects of touch and Dharma) 13. - illusionary 14. - Think of being successfully reborn into Pure Land 15. - bring forth of a grateful heart to Buddha
Chapter 11
1. 2. 3. 4.
- Absolutely allowing the salvation

of Amitabha
- giving up on self-pride - no cultivation but cultivation < > - < The brief discussion of the
wisdom words of the Master Yin-Guang > 5. - Master Tan-Luan 6. - Bodhisattva Vasubandhu 7. < > - < The Interpretation and Discussion of Rebirth in Pure Land >
215
Chapter 12
Epilogue ..................................................................................................................................................................
1. 2. 3. 4. 5. 6.
- Epilogue - Hard to believe but easy to cultivate < > - < The Whole Collection of
Master Shan-Dao> < > - < The Principle of Pure Land School > < > - < Lets Come Home > - The Foundation of Taipei Pure Land School 7. - recites Buddhas name and surely of rebirth, and attains ultimate enlightenment without retrogression
Absolutely Allowing the Salvation of Amitabha ..................................................................................................................................................................
216
Special Appreciation Notes

For this book to be published smoothly, firstly I want to specially thank Masters Jing-Yin and Jing-He of the Taiwan Chinese Pure Land Buddhist Association, for both masters have provided valuable suggestions and opinions to this book. At the same time, they also suggested useful insights and opinions for the use of proper English terminology in this book. They also provided meaningful graphical and words of wisdom, which greatly enhanced the contents of the book. Besides, Im indebted to Brother Lee Tiam Fatt for the useful and practical suggestions on the books content and layout. In addition, he gave me many advices and suggestions, which increased my confidence to publish this book. Finally, millions of gratitude to Mr. and Mrs. Yaiw KC for the help of English translation, which will benefit more readers. Namo A Mi Tuo Fo!
217
Ng Choon Lee
6 June 2013
218

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Compiled & written by : Ng Choon Lee

Absolutely Allowing the Salvation of Amitabha

Absolutely Allowing the Salvation of Amitabha

Three Saints of the West

115 125 143 165 175 191 204 216

Absolutely Allowing the Salvation of Amitabha

Prologue (I) & (II)

115 125 143 165 175

Absolutely Allowing the Salvation of Amitabha

Absolutely Allowing the Salvation of Amitabha

Sincerely proof-read by Master Shi Deng-Xiang 28 February 2010

Absolutely Allowing the Salvation of Amitabha

Brother Yeoh Seng

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What is the main idea of Buddhist Dharma?

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The cultivation goals of eight major schools

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Self-power Zen Cultivation and Pure Land Practice

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The Eighteenth vow is the main overview of Buddhism?

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Absolutely Allowing the Salvation of Amitabha

How to be reborn into the Rewarded Land?

Absolutely Allowing the Salvation of Amitabha

Amitabha-recitation Practice according to the Fundamental Vow

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Absolutely Allowing the Salvation of Amitabha

The unique features of The Fundamental Vow Path

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To propagate the Pure Land ideology is not an easy task

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Illustration of Master Shan-Dao

A Brief Biography of Master Shan-Dao

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Absolutely Allowing the Salvation of Amitabha

Absolutely Allowing the Salvation of Amitabha

Master Yin-Guang Praises Master Shan-Dao

Absolutely Allowing the Salvation of Amitabha

Absolutely Allowing the Salvation of Amitabha

Absolutely Allowing the Salvation of Amitabha

Absolutely Allowing the Salvation of Amitabha

Two-fold exclusivity of Amitabhas name recitation is the karma of assurance

Absolutely Allowing the Salvation of Amitabha

Absolutely Allowing the Salvation of Amitabha

Absolutely Allowing the Salvation of Amitabha

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The explanation of Upon hearing

Absolutely Allowing the Salvation of Amitabha

Master Shan-Daos interpretation of the Six Characters of the Name

Absolutely Allowing the Salvation of Amitabha

How can one achieve unwavering confidence of Single-mindedly, without deviation

Synonym with two rivers and a white path

The mentality of Buddha name recitation

The three mentalities of Buddhas name recitation

Absolutely Allowing the Salvation of Amitabha

Absolutely Allowing the Salvation of Amitabha

Absolutely Allowing the Salvation of Amitabha