January 16, 2025

Jan 16, 2025

Q and A about Practicing Amitabha-Recitation

Part Three - Assisted-Recitation near the End-of-Life

第三部分 有關臨終助念

Question 31: It’s difficult for a dying person to recite Amitabha’s name time after time; but, if he has a single thought of acceptance of rebirth, can he still be reborn?

Answer: Certainly! The situation is the same as the one described in the passage on rebirth for those at the middle level in the low tier. (from the Contemplation Sutra)

31問:臨終一句一句默念佛號也有困難,只有一念願生的心,能不能往生?

答:能!《觀經》下品中生就是如此。

Namo Amituofo!

January 15, 2025

Jan. 15, 2025

Q and A about Practicing Amitabha-Recitation

Part Three - Assisted-Recitation near the End-of-Life

第三部分 有關臨終助念

Question 30. When we are near death, if we cannot open our mouths to recite; but, can only recite mentally, can we still be reborn?

Answer:

Certainly we can. For evidence, please refer to the eye-witness account of Mr. F Y Lee’s mother recorded on page 281, Mr. C P Lee on page 206 and Mr. K C Lee on page 212 in the Third Collection of Accounts of Amitabha-recitation.

30問:臨終口念不出佛、心裏默念,能不能往生?

答:能!《念佛感應錄》第三集第281頁楊福印、第291頁李玉輝母、第206頁李傳柏、第212頁李啟忠等,即是其證。

Namo Amituofo!

January 14, 2025

Jan. 14, 2025

Master Huijing’s Short Dharma Teaching about the Grace of Deliverance

慧淨法師之救恩法語(一)之愛的心語

Filial love among all family members can at times become extreme, it is still considered appropriate and no gratefulness is necessary.

It is just like donors who are virtuous, and receivers who are grateful. They are similar to customers in a market, who have “nothing to say about the most intimate one”.

父慈子孝,兄友弟恭,縱然做到極處,具是合當如此,著不得一絲感激的念頭。

如施者任德,受者懷恩,便是路人,便是市道矣。所謂「至親無文」。

Namo Amituofo!

January 13, 2025

Jan. 13, 2025

Master Huijing’s Short Dharma Teaching about the Grace of Deliverance

慧淨法師之無常法語

Prime ministers and officers, where are they now? Wives and sons, wealth and status, all are empty at this moment.

元宰公侯,於今安在;妻財子祿,到此成空。

Namo Amituofo!

January 12, 2025

Jan. 12, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 23: Featherlight Minds

“Featherlight” means extremely light, like a feather, being wafted here and there by a breeze. Metaphorically “feather light” describes us ordinary beings who are weak-willed and foolish. We are easily swayed by the outside world and commit good, foolish, or evil deeds according to the circumstances prevailing at the time.

Hence, “all sentient beings” [mentioned in Amitabha’s 18th Vow] refers to all ordinary beings, good and evil. If such ordinary beings recite the name of Amitabha even once and dedicate its merit to their rebirth in the Pure Land, they are assured of it. That is to say, even though they recite Amitabha’s name as few as ten times, or only once, near the end of their lives, and truly aspire to be reborn in the Western Land of Bliss, they will be reborn there instantly.

This is what the fulfillment text of the 18 th Vow is saying: “All sentient beings who, upon hearing his Name (i.e., Amitabha’s Name), rejoice in faith, recite his name even once, sincerely dedicate the merit of their virtuous practices to that land (i.e., Amitabha’s Pure Land), and aspire to be born there, will immediately obtain birth and achieve non- retrogression."

23. 輕毛喻 

「輕毛」,像毛髮那麼輕,隨便一點點風一吹,他就會隨風或東或西。所以,「輕毛」就是形容我們一般的凡夫,心力很拙劣、很脆弱,會隨著環境而進進退退,而造善或是造惡。

由此可知,「諸有眾生」就是指一般的善惡凡夫。善惡凡夫只要一念至心迴向也能夠往生,也就是說,即使臨終十念、一念,至心願生極樂,當下也能夠往生。

這就是第十八願成就文所講的,「諸有眾生,聞其名號,信心歡喜,乃至一念,至心迴向,願生彼國,即得往生,住不退轉」。

Namo Amituofo!

January 11, 2025

Jan. 11, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

114. The Reasons for the Division of the Buddha’s Teachings into Different Schools and Sects (continued)

In the Complete Enlightenment Sutra, Power and Virtue Unhindered Bodhisattva told the Buddha, “The Honored One used as an example a big city with four entrances, so that people could enter from different directions. Similarly, there is not only one way for all Bodhisattvas adorning the Buddha-lands, to attain perfect Enlightenment. I sincerely hope the Buddha has comprehensively taught us all the expedient ways for those of different levels, and how many kinds of practitioners there are. I hope the Buddha enables all Bodhisattvas in the assembly and sentient beings in the Dharma Ending Age to be expedited in attaining Enlightenment, and play in the sea of Nirvana of the Tathagata.”

This clearly indicates that there is not only one path, and that there are many expedient ways of practicing. This demonstrates the need for the division of the Buddhist teachings into schools and sects. As all Dharmas lead to unsurpassed Bodhi, all schools and sects can co-exist in parallel without any contradictions. This is just like all rivers flowing towards and gathering together in the ocean.

In today’s world many people practice the Pure Land teaching. However, some earnest and energetic practitioners wish to touch on the profound teachings of other schools. Thus, it is important to summarize the teachings of all other schools for people to select from and learn. However, as far as practice is concerned, one must go deeply into one teaching, rather than aiming at diversification and practicing several teachings at the same time, in order to seek a broader achievement.

144 佛門分宗的理由(續)

《圓覺經》中,威德自在菩薩白佛言:「世尊!譬如大城,外有四門,隨方來者,非止一路,一切菩薩莊嚴佛國,以成菩提,非一方便。惟願世尊:廣為我等宣說一切方便漸次,並修行人,總有幾種?令此會菩薩,及末世眾生,求大乘者,速得開悟,遊戲如來大寂滅海。」

這明明道著:佛法非止一門,修行有多方便,那麼,分宗是勢所必然。既然法法皆歸無上菩提,則各宗各派,亦如萬流趣於大海,所謂道並行而不相悖也。

近時人士,多修淨土,然而亦有學力充沛,和求知心切者,欲窺諸宗的堂奧,故不得不把各宗的教義,略予敷陳,以供采擇。其實若論實行,須一門深入,方能收效,倘欲以一身兼擅諸法,則成效微矣。

(摘錄自方倫《中級佛學教本》)

Namo Amituofo!

January 10, 2025

Jan. 10, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

114. The Reasons for the Division into Different Schools and Sects in Buddhism (continued)

Some people think the division into schools is a sign of disagreements among the Buddhist teachings; but, it is actually just a way of categorizing them. For example, though there are many specialists within hospitals, they work well as part of a complete medical system.

In ancient India, among the Buddhist teachings, though each one is basically complete, there were some similarities among the lineages that were transmitted.

For example, Asanga and Vasubandhu Bodhisattva promoted the teaching of Mere Consciousness, Nagarjuna and Deva Bodhisattva promoted the teaching of the Three Shastras, Kasyapa and Ananda promoted the teaching of Dhyana, Nagabodhi and Subhakarasiṃha promoted Tantric Buddhism, etc. However, none of them saw those different teachings as a basis for forming schools or sects.

It wasn’t until the Buddhist teachings were propagated in China, that some of the great masters there examined all of the teachings, and decided that they could be more easily spread by establishing 13 schools over a number of years. They are the: Kosa and Tattva Schools of the Hinayana, Vinaya, Chan, Pure Land, Huayen, Tientai, Mere Consciousness, Three Shastras, True Words (Tantric). Dasabhumika, Nirvana and Sajgraha of the Mahayana.

Later, Dasabhumika merged with Huayen, Nirvana merged with Tientai, and Sajgraha merged with Mere Consciousness. This established the eight schools of the Mahayana and the two schools of the Hinayana. These ten schools formed the foundation of Buddhist teachings in China.

(to be continued tomorrow)

144 佛門分宗的理由 (續)

有人以為分宗是佛法的分裂,其實分宗乃是分工合作。譬如醫院裡,雖然分有內外眼耳等多科,然而惟有這樣,才能完成整個醫院的體系和工作。

佛法在印度時代,雖已規模大備,其間亦有類似宗派的傳承,例如無著世親的揚唯識,龍樹、提婆的弘揚三論,迦葉、阿難的弘揚禪法,龍智善無畏的弘揚密法等,然而皆無顯著的門庭的標榜。

逮至法雨西來,經過諸善知識,分析歸納的結果,乃先後成立了十三宗。即小乘的俱舍、成實二宗,大乘的律、禪、淨土、華嚴、天臺、法相、三論、真言、地論、涅槃、攝論等十一宗。

其後則地論併於華嚴,涅槃併於天臺,攝論併於法相,由是大乘僅餘八宗,合小乘二宗,共為十宗,這便是中土佛法的輪廓。

Namo Amituofo!