April 22, 2025

Apr. 22, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

152. A Brief Explanation of the Text - “Auspicious Appearance of the Five Virtues”

(continued)

This path of exclusive Amitabha-recitation (reciting Amitabha’s Name) and rebirth in the Pure Land is the Easy Path. It is the supreme path, both effortless and unsurpassed. Teaching sentient beings to exclusively recite Amitabha Buddha’s Name, to attain rebirth in the Pure Land, is truly what it means to "practice the virtue of the Tathagata".

The virtue of the Tathagata is the perfection of great compassion. This is why one who fully embodies this virtue is called "a person who has fulfilled great compassion".

If one does not guide sentient beings through the path of exclusive Amitabha-recitation, then the Tathagata’s virtue is not fully realized. Why? Because it does not fulfill Amitabha Buddha’s fundamental vow of great compassion, nor does it ensure the salvation of all sentient beings.

Other paths may lead to liberation; but, they do not fully embody the fulfillment of great compassion. Only Amitabha Buddha’s Primal Vow of deliverance perfectly expresses the true reason for the Buddha’s appearance in the world.

152 「五德瑞現」文略解(續)

這種念佛往生易行道是最勝之道，既容易又殊勝，而這樣來教導眾生念 佛往生，這才叫「行如來之德」。「如來之德」就是大慈大悲圓滿，所以叫「滿足 大悲之人」。

如果不是以念佛法門教導眾生，那如來之德不夠圓滿。為什麼呢？不能 滿足大悲本懷，不能救度一切眾生。

如果是其他法門，那還不能叫作「滿足大悲之人」，唯有彌陀本願救度能 究竟暢達佛的出世本懷。

Namo Amituofo!

April 21, 2025

Apr. 21, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

152. A Brief Explanation of the Text - “ Auspicious Appearance of the Five Virtues”

(continued)

The phrase "where all Buddhas abide" refers to the six-character Name of Amitabha Buddha or Namo Amituofo in Mandarin. From this foundation, teachings such as the Avatamsaka Sutra and Lotus Sutra unfold. The various Mahayana and Hinayana scriptures serve as ways to guide beings; but, the Buddhas’ true, unwavering position is the path of Amitabha-Recitation, based on Amitabha’s Fundamental Vow of Deliverance.

With this teaching, all beings, both ordinary and advanced, can attain rebirth in a single lifetime. This is called "the practice of the guiding teacher". Therefore, Shakyamuni Buddha is praised as "the eye of the world".

If one does not guide sentient beings through the path of Amitabha’s Fundamental Vow, then the "eye" of wisdom is not truly bright. This is why Master

Shandao is called "Shan-dao" (Good Guide), as he embodied the true practice of a guiding teacher.

(to be continued tomorrow)

152 「五德瑞現」文略解(續)

「諸佛所住」就是彌陀本願六字名號，從這當中展現出來講《華嚴經》、《法 華經》，大乘、小乘諸種經典，那是遊化。諸佛所住、如如不動的本位，就是念 佛之法、本願救度之法。

以這個法可以引導一切凡聖一生成佛，這叫「導師之行」，所以才讚歎為 「一切世間之眼目」。

如果不以本願救度引導眾生，這樣的眼目還不怎麼亮。所以，善導大師叫 「善導」，「導師之行」。

(待續)

Namo Amituofo!

April 20, 2025

Apr. 20, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

152. A Brief Explanation of the Text of the Infinite Life Sutra - “ The Auspicious Appearance of the Five Virtues”

(continued)

Today, as Shakyamuni Buddha is about to expound on Amitabha Buddha’s fundamental vow of deliverance, his mind completely abides in Amitabha’s vow. Here, the term "abide" signifies that Shakyamuni Buddha, in his very being, is fully aligned with Amitabha Buddha, their minds in perfect harmony. This state of abiding refers to dwelling in the profound teaching of "reciting Amitabha’s Name based on his Fundamental Vow, enabling ordinary beings to be reborn in the Pure Land."

Not only is this true for Shakyamuni Buddha; but, it is also the shared fundamental aspiration of all Buddhas. That is why it is called "where all Buddhas abide"

In other words, Amitabha Buddha’s Fundamental Vow is the essential aspiration of all Buddhas; it fulfills their true fundamental purpose. When Buddhas preach various sutras, such as the Avatamsaka Sutra, the Lotus Sutra, or other teachings of the Mahayana and Hinayana traditions, these serve as expedient means. However, their ultimate foundation lies here, in Amitabha’s Vows of Deliverance.

(to be continued tomorrow)

152 「五德瑞現」文略解(續)

今天釋迦佛將要開說彌陀本願救度，內心就安住在阿彌陀佛的本願。這 裡的「住」就是釋迦牟尼佛當體跟阿彌陀佛完全一致，心心吻合，這叫「住」， 安住在「本願稱名，凡夫入報」的奇特之法當中。

不僅釋迦這樣，這也是諸佛的共同本懷，所以叫「諸佛所住」。

也就是說，一切諸佛以彌陀本願為本懷，這是諸佛的本位。講別的經，那 是一種方便，他根本的本位是在這裡。

(待續)

Namo Amituofo!

April 19, 2025

Apr. 19, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

152. A Brief Explanation of the Text of the Infinite Life Sutra - “ Auspicious Appearance of the Five Virtues”

(continued)

“World-Honored One, World Hero, World Eye, World Valiant One and World-Honored One” are the names of the virtues of a Buddha.

The term “World-Honored One” signifies the most revered and unsurpassed being in the world. '

“World Hero” refers to a great hero of the world, as seen in Mahavira Hall.

“World Eye” means the eye of the world, capable of guiding sentient beings toward the path of Nirvana.

“World Valiant One” refers to a fearless figure in the world.

”Heavenly Honored One” signifies that the Buddha is the supreme being among the heavens and the most revered among the revered.

The term “Today” refers to the setting of the Dharma assembly described in the Infinite Life Sutra, where the Buddha manifests in this way.

The phrase “abiding in the extraordinary Dharma” describes the Buddha’s appearance, as previously mentioned:

'Today, the World-Honored One stands before you in a perfect state of joy, his features are pure and radiant, his majestic countenance shines brilliantly like a clear mirror, reflecting both inside and out. His dignified presence is extraordinary, surpassing all measures. Never before has such unparalleled beauty been seen.'

The Buddha's physical appearance exudes an unimaginable sense of joy, with transcendance both inside and out, and a pure radiance.

So, if his external appearance is like this, what about his inner state? He abides in the extraordinary Dharma. His extraordinary outward form is a reflection of the extraordinary Dharma within.

And what is this 'extraordinary Dharma'? It is the power of deliverance as stated in Amitabha Buddha’s Fundamental Vow.

The phrase “reciting Amitabha’s Name in accord with his Fundamental Vow and enabling ordinary beings to enter the Reward Land,” is the most wondrous and extraordinary teaching among all miraculous and special Dharmas."

(to be continued tomorrow)

152 「五德瑞現」文略解(續)

「世尊、世雄、世眼、世英、天尊」，這都是佛的德號。「世尊」是世間最為尊 重，無能超越的；「世雄」是世間大雄，比如「大雄寶殿」；「世眼」是世間眼目， 能指示眾生涅槃正道；「世英」是世間英傑；「天尊」，佛是天中之天、尊中之 尊。

「今日」講的就是《無量壽經》法會的現場，佛陀顯現是這樣子。 所謂「住奇特之法」，就是佛陀的表相是這樣，因為前面說：

今日世尊，諸根悅豫，姿色清淨，光顏巍巍，如明鏡淨，影暢表裡。威容顯 耀，超絕無量，未曾瞻睹殊妙如今。

佛的身相顯出一種不可思議的愉悅，內外透達，姿色清淨。

這樣的外相，他的內心、內在是怎樣的呢？住奇特之法。奇特之相，是因 為內在有奇特之法。那麼，這個「奇特之法」是什麼法呢？就是彌陀的本願救 度。

所謂「本願稱名，凡夫入報」，這是一切奇妙、特異之法中，最為奇妙、特 異的。

(待續)

Namo Amituofo!

April 18, 2025

Apr. 18, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

152. A Brief Explanation of the Text of the Infinite Life Sutra - “ Auspicious Appearance of the Five Virtues”

The Infinite Life Sutra says,

“Today the World-Honored One resides in the extraordinary Dharma. Today the World Hero resides where all Buddhas reside.

Today the World’s Eyes focus on the undertakings of a guide and teacher. Today the World Valiant One resides upon the supreme path.

Today the Heaven-Honored One displays the virtues of the Tathagatas.

There are five sentences. It can be seen that these five sentences each consist of two parts: the first part is in praise of the Buddha, while the second part praises the Dharma.

In general, this describes how, before our master Shakyamuni Buddha, was about to reveal the wondrous Dharma of Amitabha Buddha’s vow of deliverance, five extraordinary and auspicious phenomena appeared, manifesting his joyful anticipation of fulfilling his original intent.

Shakyamuni Buddha preached numerous sutras in this Saha world, yet the ultimate wondrous Dharma that ensures all sentient beings can attain Buddhahood within a single lifetime, and accomplish universal deliverance, had not yet been expounded. Finally, the opportunity to reveal it had arrived. In such a moment, these auspicious signs appeared.

(to be continued tomorrow)

152 「五德瑞現」文略解

這段文出自《佛說無量壽經》（《淨土宗聖教集》第56頁）：

今日世尊，住奇特之法；

今日世雄，住諸佛所住；

今日世眼，住導師之行；

今日世英，住最勝之道；

今日天尊，行如來之德。

一共有五句話。看得出來這五句話都有前後兩節：前面一節是呼喚、讚歎 佛，後面是歎法。

總的來說，這是本師釋迦牟尼佛將要宣說阿彌陀佛的本願救度妙法之前 ，顯現出五種奇特祥瑞之現象，以顯明他將要滿足本懷的喜悅心情。

釋迦牟尼佛來此娑婆世界講了那麼多經，而一切眾生決定能夠一生成佛 ，能夠達成普度的妙法，今天終於有機緣可以講了。所以在這種情況下，顯示 出這樣的相狀。

(待續)

Namo Amituofo!

April 17, 2025

Apr. 17, 2025

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

淨土宗精要法語討論

21. The Great Treasure Collection Sutra: The Assembly of the Tathagata of Infinite Life - Dharma King who Saves All Sentient Beings

"If one's heart is not steadfast in constantly practicing generosity, And widely relieving the poor from all suffering,

Bringing benefits and peace to the world,

One cannot become a Dharma King who saves all beings.

...Only one who can save all worlds,

From the suffering of birth, aging, sickness, and death,

Can truly be called a savior of all."

Question 21.1 Some people say we should, "Willingly become a suffering being in order to be delivered by the Buddha. Doesn’t this go against the spirit of Mahayana Buddhism?"

Answer: Other Mahayana paths require difficult practices, where one attains enlightenment as a bodhisattva and then helps others. In contrast, the Pure Land path acknowledges that one cannot deliver oneself and, as an ordinary being, must rely upon the Buddha's deliverance.

After being reborn in the Pure Land, people return to fulfill their vow to deliver all sentient beings, and truly realize their aspiration. As it is stated in the bodhisattva vows, "Sentient beings are infinite, I vow to save them all."

This is what Master Tanluan referred to as the highest realization of the Mahayana. Amitabha Buddha's vow of deliverance embraces both the highest-level bodhisattvas and even the most sinful beings, leaving no sentient beings behind. This is the ultimate expression of the Mahayana and the pinnacle of great compassion.

21. 《如來會》救世法王

心或不堪常行施，廣濟貧窮免諸苦，利益世間使安樂，不成救世之法王。…… 能救一切諸世間，生老病死眾苦惱。

21.1 問：有人說，「甘做罪苦眾生，被佛救度，這不太符合大乘佛法精神吧？」

答：大乘其他法門，難行能行，以菩薩身分自度度人；淨土法門，心知不能 自救，以凡夫身分被佛救度，往生之後乘願再來，真正做到「眾生無邊誓願 度」，曇鸞大師所謂「上衍之極至」。阿彌陀佛的本願救度，上含等覺菩薩，下 攝逆惡罪人，十方眾生無一遺漏，可謂大乘之極至、大慈大悲之極至。

Namo Amituofo!

April 16, 2025

Apr. 16, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Answer to Question 6 (continued)

As for Master Shandao, he went to see Master Daochuo. When Master Daochuo explained the Infinite Life Sutra to him, all the doubts in Master Shandao’s heart were completely resolved. From that moment on, he abandoned other practices and devoted himself entirely to reciting Amitabha’s Name.

Some people pursue a sudden awakening of their faith; but, when they fail to have that experience, they give up reciting the Name altogether and continue chasing after that so-called state of faith. However, life is impermanent. If one were to die now, they would fall back into samsara. That is why all you need to do is recite Amitabha’s Name. Faith is already contained within the very act of reciting the Name.

The real concern is when a person recites Amitabha’s Name; but, simultaneously feels it is not enough, leading them to seek other paths.

So what should be done? One must stay close to good spiritual teachers and listen to their guidance. At the same time, it is essential to regularly gather with like-minded Pure Land practitioners to study and discuss the teachings together.

As for fellow practitioners who hold differing views, it is best to avoid them, to prevent stumbling in one’s faith. This is because we are all still fragile and can easily waver. Therefore, it is crucial to frequently engage with fellow practitioners and good teachers. After all, in this fleeting life, there is nothing more important than this.

續答:

至於善導大師,善導大師是去見到道綽禪師,道綽禪師給他講《無量壽經》的時候,善導大師心中的疑惑就斷除了,其他法門也就放棄了,一心稱念這句名號。

有人追求「一念的信心」,又體悟不到,於是放棄稱名,一直要追求那個信心的境界。但是,人生無常,現在死了就輪迴去了。所以,你只要稱名。何況在稱名當中,信心就在裏邊了。所怕的是,你一方面稱名,一方面認為不夠,結果修其他法門去了。

那怎麼辦呢?必須環繞在善知識的旁邊聽,同時,信仰相同的蓮友常常相聚研討。

至於見解不同的蓮友,我們要避開,免得被絆倒,因為我們都很軟弱,容易跌倒。所以,要跟同修、善知識常常討論,常常在一起,因為人生沒有比這個更大的事情了。

Namo Amituofo!