Vancouver Pure Land Buddhism

Wednesday, June 25, 2025

June 25, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of Ordinary Beings (continued 4/6)

In the Lotus Sutra, it is stated that such ordinary beings cannot be saved. The Lotus Sutra (Chapter on Parables, Taisho Edition, Volume 9, Page 15) says:

"Sariputra, those who are proud and lazy, and those who have the view of 'I' and 'mine,' should not be told this sutra. Ordinary beings with shallow understanding, deeply attached to the five desires, will not be able to comprehend it , so do not preach it to them."

Ordinary beings have shallow wisdom and are attached to the five desires: desire for wealth, form, fame, food, and sleep). Therefore, even if they hear the teachings of the Lotus Sutra, they will not be able to understand them. Hence, the teachings of the Lotus Sutra would not be appropriate for them.

"Defilements" (Kleśa in Sanskrit) are translated as "delusions" or "afflictions." They are considered to be the root cause of human or sentient beings' evil actions in Buddhism. For those seeking enlightenment, these defilements act as obstacles to achieving the ultimate goal of Buddhahood. They cause the bodies and minds of humans (or sentient beings) to be disturbed, confused, polluted, and deluded, which is why they are regarded as unwholesome.

(to be continued tomorrow)

156 凡夫的意義 (續 4/6)

於《法華經》中，認為這樣的凡夫是不能救度者，《法華經》〈譬喻品〉（大正藏九卷15頁）說：舍利弗，驕慢懈怠，計我見者，莫說此經。凡夫淺識，深著五欲，聞不能解，亦勿為說。

凡夫智慧淺，執著五欲（財欲、色欲、名譽欲、飲食欲、睡眠欲）故，即使聽聞《法華經》的教法，也不能夠理解。因此，以《法華經》的教理而言，凡夫是不能被救度的。

「煩惱」是梵語 kleśa 的漢譯，也翻譯為「惑」。這被認為是佛教中所說的人類（眾生）惡的根源，對於想要達到證悟這一佛教的終極目的，此煩惱則成了障

礙的精神作用。這使人類（眾生）的身與心，煩、惱、擾動、混亂、迷惑、染污之故，所以被認為是不善之物。

Namo Amituofo!

June 24, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of Ordinary Beings (continued 3/6)

Conversely, Bodhisattvas who have not reached the First Ground are called "ordinary beings." Among them, the practitioners in the first ten stages of faith are known as "external ordinary beings." Those in the stages of dwelling, action, and dedication are "internal ordinary beings." Those who have not entered the ten faith stages are called "lower ordinary beings" or "those of the lower and lighter states of faith."

According to Maitreya Bodhisattva's Inquiry Sutra (Taisho Tripitaka, Volume 26, Page 236), it is said that ordinary beings are those who are distant from the teachings of saints, attached to the view of self, and living under the influence of the five desires. Thus, they are called "ordinary beings."

These beings, caught in their afflictions, give rise to desires and attachments, resulting in confusion and suffering.

(to be continued tomorrow)

156 凡夫的意義 (續 3/6)

與此相對，初地以前的菩薩叫作凡夫，其中最初的十信位者為外凡，十住、十行、十迴向位者為內凡，還未進入十信位者為底下凡夫，也稱為底下薄地凡夫，又稱為信外輕毛凡夫。

依據《彌勒菩薩所問經論》（大正藏26卷236頁）說：遠離聖人法，染著身見等，住五欲資生，故名凡夫人。

疏遠聖人之法，住於我見者稱為凡夫。所謂依煩惱，而生起我欲、我見等，而叫作煩惱迷惑的人。

Namo Amituofo!

June 23, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of Ordinary Beings (continued 2/6)

In Mahayana Buddhism, the diligent Bodhisattvas, who have started their practice with the aspiration for Buddhahood, go through fifty-two stages on their journey from initially resolving to ultimate enlightenment. These stages include the ten

stages of faith, ten stages of dwelling, ten stages of action, ten stages of dedication, ten stages of grounds, the stage of equality, and the stage of wondrous enlightenment.

The first of these ten stages, called "the First Ground" (初地), is also known as the stage of Joy, the stage of Non-retrogression, and by other names. This refers to a Bodhisattva who enters the First Ground and will not regress to the previous stages (such as the tenth dedication or the tenth faith).

Therefore, those who have reached the First Ground and beyond are called "saints," while those who have not reached the First Ground (i.e., those in the stages of the tenth dedication, tenth action, tenth dwelling, and tenth faith) are collectively referred to as "ordinary beings."

This is because entering the First Ground marks the first attainment of non-leaky wisdom (wisdom free from defilement) and partial realization of the true nature of things, thus becoming a saint. At this stage, the Bodhisattva not only nurtures Buddhahood; but, also universally guides all beings. Thus, they are called the "Ten Saints" or "Ground Bodhisattvas."

(to be continued tomorrow)

156 凡夫的意義 (續 2/6)

以大乘佛教而言，勤苦修行的大乘菩薩，從初發菩提心開始刻苦修行，一直到達證悟的過程，分為五十二階位。五十二階位是指十信位、十住位、十行位、十迴向位、十地位、等覺位、妙覺位。其中十地之初稱為初地，又稱歡喜

地、不退轉地、阿惟越致、阿鞞跋致，是指進入此初地階位的菩薩，不會再次退回到十迴向位或十信位。

所以初地以上者稱為聖者，而未達初地的十迴向、十行、十住、十信位者統稱為凡夫。

這是因為進入初地，初得無漏智（沒有染污的智慧），證悟一分法性，而成為聖者，因為長養佛智的同時，也普遍攝化一切眾生的緣故，所以叫作十聖或地上菩薩。

Namo Amituofo!

June 22, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of Ordinary Beings

In Pure Land Buddhism, those who are saved are referred to as ordinary beings. Although the term "ordinary beings" generally refers to common or average people, this word is a translation of the Sanskrit term ṛthagjanaiḥ, which directly translates to "beings born in different worlds."

"Different worlds" refers to the six realms: Hell, Hungry Ghosts, Animals, Asuras, Humans, and Deities. These realms are based on the arising of karmic actions

influenced by afflictions, which result in rebirth into one of these six realms, thus they are called "beings born in different worlds."

(to be continued tomorrow)

156 凡夫的意義

淨土教中，對於被救度的人稱為凡夫。

凡夫雖然一般是指凡庸的、平平凡凡的一般人，但這個詞語是梵語 ṛthagjanaiḥ 的翻譯語，直譯則為異生。

「異生」是指出生於種種相異不同的世界者。「不同的世界」是指六道，也就是地獄、餓鬼、畜生、阿修羅、人間、天人。依煩惱而起業，轉生於六種不同的世界，所以叫作異生。

Namo Amituofo!

June 21, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.8 In the phrase, "If you are unable to contemplate that Buddha, you should recite the Name of the Buddha of Infinite Life," why is there a shift from "contemplation" (念) to "recitation" (稱)? What is the reason and meaning behind this change?

Answer: Vocal recitation is easy; mental contemplation is not. The fact that salvation can be attained simply through reciting aloud demonstrates the ultimate ease of this practice, revealing the true meaning of "even ten recitations." This also establishes vocal recitation of Amitabha Buddha’s Name as the proper practice for rebirth in Pure Land. As the Commentary on the Contemplation Sutra explains, vocal recitation is called the "karma of assurance."

When guiding others to practice Buddha-recitation, using vocal recitation is much easier. For example: "Namo Amitabha Buddha — follow along and recite with me." The other person can immediately imitate and participate. But if you say,

"Contemplate the Buddha in your heart," they would not know how or where to begin.

25. 《觀經》稱名除五逆罪 (續)

25.8 問：此句「汝若不能念彼佛者，應稱無量壽佛」，轉「念」為「稱」有何原因和意義？

答：口稱容易，心念不易。口稱而得救，顯易行之極致，明「乃至十念」真實義，也由此確定了淨土宗往生正行，《觀經疏》說口稱佛名為「正定之業」。

教人念佛時，也以口稱念佛為易。「南無阿彌陀佛，你跟我念」，對方依樣隨學即可，這很容易；「你心裡憶念」，對方不知道從何念起。

Namo Amituofo!

June 20, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.7 In daily practice, should we recite the six-character Name or the four-character Name?

Answer: It is preferable to recite the six-character Name. The Contemplation Sutra says, "With utmost sincerity, completing ten recitations of 'Namo Amitabha Buddha'." In fact, in all of the three main Pure Land sutras, whenever the method of recitation is specifically described, it is always the six-character Name.

However, if someone has been reciting the four-character Name (Amitabha Buddha alone) for many years and is unaccustomed to adding "Namo" (Namo meaning "I take refuge in" or "homage to), that is also perfectly fine. If someone who is ill finds reciting the six characters too difficult, they may switch to the four-character version. Near the end of life, when breathing becomes short and even four characters are hard to follow, simply reciting "Buddha" alone is still effective for attaining rebirth without obstruction.

25. 《觀經》稱名除五逆罪 (續)

25.7 問：平時念佛，念六字還是四字？

答：宜念六字。《觀經》言「如是至心，具足十念，稱南無阿彌陀佛」。經土三經具體講到如何念佛，唯是六字。

但若四字稱念多年，不習慣六字，那也無妨。病苦之人，若稱六字困難，也可改稱四字。臨終前氣息短促，四字也跟不上，可隨念一個「佛」字，無礙往生。

Namo Amituofo!

June 19, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.6 Why does Shakyamuni Buddha refer to beings who have committed the gravest offenses, the five heinous crimes, and the ten evils as "foolish people" rather than "evil people"?

Answer: The Buddha, out of compassion, sees that they are ignorant of the law of cause and effect, unaware that they themselves inherently possess Buddha-nature, and thus create evil and suffer for it. Ordinary people, with their clear-cut view of good and evil, often pride themselves on their own righteousness and call such offenders "evil people," with a sense of anger and condemnation, believing them to be beyond forgiveness. In contrast, the Buddha calls them "foolish people," analyzing the causes of their wrongdoing with understanding, and offering them acceptance, empathy, and deliverance.

25. 《觀經》稱名除五逆罪 (續)

25.6 問：五逆十惡的極罪眾生，釋迦牟尼佛為何稱其為「愚人」而非「惡人」？

答：佛憐憫其不知因果，不知自身具足佛性，造惡受苦。世人善惡分明，自謂剛正，稱其為「惡人」，帶有憤恨情緒，以為不可原諒；佛稱其為「愚人」，為他分析原因，予以包容、體諒、救度。

Namo Amituofo!