Friday, December 31, 2021
December 30 2021
Thursday, December 30, 2021
December 29 2021
Wednesday, December 29, 2021
December 28 2021
Tuesday, December 28, 2021
December 27 2021
Monday, December 27, 2021
December 26 2021
Saturday, December 25, 2021
December 25 2021
December 24 2021
December 23 2021
December 22 2021
Tuesday, December 21, 2021
December 21 2021
Monday, December 20, 2021
December 20 2021
Sunday, December 19, 2021
December 19 2021
Saturday, December 18, 2021
December 18 2021
Dec 18, 2021
上人法語
淨宗判教 - 總顯其義
During the forty-nine years after his attainment of perfect Enlightenment, Shakyamuni Buddha preached his teachings in more than 300 assemblies. Most of his speeches were addressed to sentient beings of different aptitudes in those particular places and during those particular times, in order to provide proper direction and guidance. His teachings, therefore, created a wide variety of classical texts, discourses, and practices. The Patriarchs grouped them into the eight schools of Buddhism.
Among the eight schools, our faith is exclusively devoted to the Pure Land School. Within the Pure Land School, we select the Path of the Great Vow rather than the Path of Importance. The Path of the Great Vow divides its practices into primary and miscellaneous categories. The most important primary practice is the “karma of assurance”, “exclusive recitation of Amitabha’s name”. So, between the primary and miscellaneous practices, we select the karma of assurance from among the primary practices, because it leads us to the core objective of the primary practices.
釋迦牟尼佛一生成正覺後的四十九年間,講經說法三百餘會,大部份都是因時、因地,觀機逗教,為調伏眾生而講。因此,其中很多經典、理論、行持的方法,都各有不同,古來祖師大德將之歸納為八個宗派。
八個宗派當中,我們獨取淨土宗作為我們信仰的對象。在淨土門當中的「要門」和「弘願門」,我們選取「弘願門」。弘願門主要是強調正行之中的「正定業」──一向專稱彌陀佛名,所以正雜二行當中,我們選取正行之中的正定業,因為正行的中心目標就是正定業。
Namo Amituofo!
Friday, December 17, 2021
December 17 2021
Thursday, December 16, 2021
December 16 2021
Dec 16, 2021
上人法語
淨土述懷
I use the “ten-recitation counting” method in reciting Amitabha’s Name, to enable me to repeat the six-character Name all the time. In using the “ten-recitation counting” method, there is no high and low, or long and short melody. When practicing it I feel mentally calm, tranquil and comfortable. I also use the same method to recite while walking.
我念佛都用印光大師所講的「十念記數」,所以來回反覆,都是六字名號。十念記數,而且沒有高低長短的韻律,覺得心中很平靜、很寂靜、很安詳。即使經行念佛,我還是這樣念。
Namo Amituofo!
Wednesday, December 15, 2021
December 15 2021
Dec 15, 2021
上人法語
淨宗傳承之第十八願
The phrase “If, when I attain Buddhahood”, includes the Buddha and sentient beings. Both of them are covered and it is presumed that sentient beings and the Buddha are one entity.
That is to say, in order for Amitabha to attain Buddhahood he must, at the same time, complete the merit and virtues necessary for the rebirth of sentient beings. Therefore, Amitabha’s attainment of Buddhahood is dependent on his ability to enable all sentient beings who accept his offer to achieve rebirth in his Land of Bliss.
「設我得佛」本身涵蓋佛,也涵蓋眾生。生、佛雙雙涵蓋,生、佛一體設定。
也就是,如果祂成佛的話,必須同時完成眾生往生極樂世界的功德資糧。所以,阿彌陀佛的成佛,等於成就了我們眾生的往生,成就了我們眾生往生的歸宿。
Namo Amituofo!
Tuesday, December 14, 2021
December 14 2021
Dec 14, 2021
淨土小常識
(continued)
3. Primary Practice of reverential actions - veneration of and prostration to Amitabha Buddha
4. Primary Practice of name-recitation - recitation of the Name “Namo Amituofo”
5. Primary Practice of praise and offerings - acclamation of, and offerings to, Amitabha Buddha. Acclamation means praising the merit and virtues of Amitabha. Making offerings means - those of lower status make offerings to those of higher status, and the young make offerings to their elders.
All other practices, by themselves, are unrelated to Amitabha’s Pure Land. Only if their merit is dedicated towards rebirth is there a connection established. These are labeled “Miscellaneous Practices.”
五種正行
3、禮拜正行:禮拜阿彌陀佛。
4、稱名正行:稱念「南無阿彌陀佛」名號。
5、讚歎供養正行:讚歎、供養阿彌陀佛。「讚」為讚其功德。讚之不足復加稱揚為「歎」。以下薦上為「供」。以卑奉尊為「養」。
Namo Amituofo!
Monday, December 13, 2021
December 13 2021
Dec 13, 2021
淨土小常識
Five Primary Practices
According to the Commentary on the Contemplation Sutra by Master Shandao, there are five kinds of Primary Practices:
1. Primary Practice of scripture recitation - reading and recitation of the Three Pure Land Sutras. Listening to others reading and explaining the Three Pure Land Sutras and the commentaries of the patriarchs of the Pure Land School.
2. Primary Practice of reflection - Reflecting on the direct and circumstantial rewards of the Land of Bliss. The direct rewards refer to the Buddha and bodhisattvas, and the circumstantial rewards refer to the landscape of the Land of Bliss. There are two meanings of reflection - one is capturing the image of the matter and the other is observing the details. Reflecting is a meditative practice like the 13 contemplations with a concentrated mind, and also includes the non-meditative practices, such as perceiving, imagining, admiring, and recollecting the adornments of the Land of Bliss with a distracted mind. Both are regarded as the Primary Practice of reflection.
(to be continued tomorrow)
五種正行
依善導大師《觀經四帖疏》,正行有以下五種:
1、讀誦正行:讀誦淨土三經。若聽聞他人讀誦、講解淨土三經及淨土宗祖師相承論釋,皆可攝於讀誦正行。
2、觀察正行:觀察極樂世界正報與依報莊嚴。正報指佛菩薩,依報指極樂國土。心緣其事為「觀」,觀心分明為「察」。觀察通於定、散。如定心修持十三定觀,及散心思維、想像、欣慕、憶念極樂莊嚴,皆為觀察正行。凡夫根劣,多為散心觀。
Namo Amituofo!
Sunday, December 12, 2021
December 12 2021
Dec 12, 2021
上人法語
淨土信仰
The 48 vows for accomplishing the Land of Bliss were proactively made by Amitabha Buddha for us. Moreover, in order to deliver us, Amitabha Buddha always contemplates the worlds of the ten directions, and watches over Amitabha-reciters. He embraces them with his light and never forsakes them.
Amitabha Buddha listens to the sounds of those who recite his Name in the worlds of the ten directions, appears to them to offer protection whenever it is needed, and delivers them at their end-of-life.
Amitabha’s Fundamental Vow is very simple. Because of this, it is impossible to make any mistakes, to fail, or to forget. When we Amitabha-reciters are close to death, Amitabha Buddha will naturally welcome and receive us with Avalokitesvara, Mahasthamaprapta, and a multitude of bodhisattvas of the great pure ocean.
成就極樂世界的四十八大願,是阿彌陀佛主動為我們所發的,阿彌陀佛也是主動要救我們,阿彌陀佛隨時都在觀照十方世界,看哪裡有念佛的眾生,祂就以光明來攝取不捨;阿彌陀佛時時刻刻都在聽聞十方世界哪裡有念佛的聲音,隨時應聲而現,來救度他,將來接引他。
阿彌陀佛的本願就是如此,是不可能有差錯、有失誤的,也不可能會忘記的。所以我們念佛人臨命終時,阿彌陀佛自然會帶著觀音、勢至及清淨大海眾菩薩來迎接我們。
Namo Amituofo!
Saturday, December 11, 2021
December 11 2021
Dec 11, 2021
善導大師《般舟讚》「但使迴心」之偈:
Don’t worry whether Amitabha embraces us or not,
It depends on whether we exclusively redirect our minds to focus on the Buddha.
Only if we resolve to redirect our minds toward the Buddha,
Will the floral canopy naturally come to receive us near the end-of-life.
莫論彌陀攝不攝,
意在專心迴不迴;
但使迴心決定向,
臨終華蓋自來迎。
Namo Amituofo!
Friday, December 10, 2021
December 10 2021
Dec 10, 2021
上人法語
淨宗判教 - 總顯其義
(continued)
No matter how the Tientai and Huayen (which emphasize conceptual teachings) teach, or how the Tantric and Chan (which emphasize practices) work, they are not for us [ignorant people], and we simply can’t practice them.
If we were capable of practicing them, we would not be iniquitous sentient beings circulating in the cycle of birth-and-death. We simply do not possess the “aptitude” or conditions to leave this cycle. If we could benefit from those teachings [of the sacred paths], we would not need to follow the teaching of “rebirth with recourse to the power of Amitabha’s great vow”.
Hence, in the context of “aptitude” and “teaching”, we should choose the word “abandon” (“to give up”), of which the meaning is clear and unambiguous. This word—“abandon”—is critical, allowing us to not be confused or compromised. In this way we can grasp the gist of the Pure Land teaching with great clarity.
不管天臺也好、華嚴也好(這是著重於教理的),或是密宗也好、禪宗也好(這是著重於修行的),我們既修不來,也不需要。
如果修得來的話,我們就不是罪惡生死凡夫,就不是「無有出離之緣」的「機」了。如果還需要的話,也不是「乘彼願力定得往生」的「法」了。
所以,就「機」來講,就「法」來講,我們應該用「捨」這個字,明確而不模糊、不苟且、不妥協。「捨難取易」,這個「捨」字是關鍵,可以讓我們不混亂、不混淆、不模糊、不苟且、不妥協、不夾雜,可以讓我們清清楚楚、明明白白地掌握到要領。
Namo Amituofo!
Thursday, December 9, 2021
December 9 2021
Dec 9, 2021
上人法語
淨宗判教 - 總顯其義
In Pure Land Buddhism, “to give up” (or abandon) and “to take” (or select) are key phrases.
With respect to the three Pure Land sutras and the lineage of patriarchs, the Pure Land teachings reveal clearly that we have to abandon and select. The teaching to “abandon” penetrates all the way through: “abandon the sacred path, abandon miscellaneous practices, and abandon the supportive karma”. Then, “select the Pure Land, select the correct primary practices, and select the correct and definitive karma [of assured rebirth]”.
As the teaching of “abandon” penetrates all through the sacred path, miscellaneous practices, and the supportive karma, we have to give up all sects and schools except the Pure Land School: we renounce the Tientai, the Huayen, the Tantric, and the Chan (Zen). If we don’t give up those schools, we cannot focus on our own school and practice exclusively. If we don’t abandon them, our faith is not pure or clear.
(to be continued tomorrow)
在淨土法門裏面,「捨」跟「取」是重要的字眼。
從淨土三經及祖師傳承來講,都顯明淨土法門是有捨有取的。「捨」是貫穿「捨聖道、捨雜行、捨助業」,而「選取淨土、選正行、選正定業」。既然貫穿聖道、雜行、助業──聖道就是淨土宗之外的各宗各派,包含天臺、華嚴,要捨;包含密宗、禪宗,也要捨。不捨的話,就不能專,不捨的話,就不純不淨。
Namo Amituofo!
Wednesday, December 8, 2021
December 8 2021
Dec 8, 2021
印光大師法語 -「念佛足矣」之文
All Buddhist teachings in this era are footnotes used to explain the Dharma teaching of Amitabha Recitation.
一代時教,皆念佛法門之註腳。
Namo Amituofo!
Tuesday, December 7, 2021
December 7 2021
Dec 7, 2021
上人法語
淨土述懷
There is a saying: A master leads us by opening and entering the gate; however, it is up to the individual to practice. It also says, progress in one’s spiritual journey relies “30 percent on the relationship between mentor and mentee, and 70 percent on friendship with the Buddhist Way.” We share certain karmic conditions - I appear in the form of a monastic; but, we practice the same teaching and strive for our common ideology. However, I am just your friend in the Buddhist Way and not your master. It is much more appropriate for us to treat each other as friends.
有一句話說,「師父領進門,修行在個人」;又說「三分師徒,七分道友」,我們有緣現出家相,甚至在這裡共同學這個法門,為共同的理想來奮鬥,我跟大家猶如是同參道友,所以在我來講,我不以為我是師父,大家可以對我以同參道友來互相看待。
Namo Amituofo!
Monday, December 6, 2021
December 6 2021
Dec 6, 2021
上人法語
淨宗傳承之第十八願
In simple words, the 18th Vow can be expressed as follows: When I, Dharmakara, become a Buddha, any sentient being in the ten directions who truly believes in and joyfully accepts my deliverance, wishes to be reborn in my land, and recites my Name once, ten times, or for his whole life, I must deliver him to be reborn. If not, I vow not to become a Buddha.
“Even ten times” is interpreted to be recitation of Amitabha’s Name as long as one’s whole life or as short as one or ten recitations, in order to attain assured rebirth. For a person who does not come across this teaching in his present life; but, only comes across it near the end-of-life, it is enough for him to recite once or ten times before his last breath, then he will be reborn in the Land of Bliss. Those of us who come across this teaching in the present life should exclusively recite “Namo Amituofo” throughout our entire lives.
第十八願白話試譯:若我法藏成佛之時,十方世界之任何眾生,只要真心信受、歡喜我的救度,欲生我國,而長在一生、短在十聲一聲,稱念我名,必使其往生,若不得往生,我誓不成佛。
第十八願講「乃至十念」,譯為「長在一生、短在十聲一聲,稱念我名,必使其往生」,對一個平生沒有遇到而臨終才遇到這個法門的人來講,只有「短在十聲一聲」的時間,他念十聲一聲之後就斷氣往生極樂世界了;至於我們是平生就遇到這個法門,所以就「長在一生」,「長在一輩子」專念「南無阿彌陀佛」名號。
Namo Amituofo!
Sunday, December 5, 2021
December 5 2021
Dec 5, 2021
淨土小常識
(continued)
Assurance of Nirvana
This reveals that “entering the state of assurance of Nirvana” is to be attained in this lifetime; so, it is not necessary to wait until after we are reborn in the Land of Bliss at the end-of-life. As long as a sentient being recites Amitabha’s Name once or ten times, has one thought near the end-of-life, or recites for the remainder of his life, he will be reborn in Amitabha’s Pure Land. This Amitabha-recitation is not practiced for the purpose of accumulating blessings in the present life, or seeking rebirth in heavenly or human realms; but, only for “sincerely dedicating and aspiring to be reborn that Land”. In this respect, he will instantly attain rebirth and dwell in the Stage of Non-retrogression. His status of rebirth is acquired at that moment.
Between the two kinds of benefits - in the present and future life, entering the state of assurance of Nirvana belongs to the present life. From the point of view of Buddhist teachings in general, it is regarded as achieving the assurance of Nirvana after rebirth in the Land of Bliss. However, our School holds a different view, we understand it as attainment in the present life.
入正定聚 (續)
顯示「入正定聚」是在現生所獲得的,不必等到命終往生極樂世界之後。眾生只要上盡一形,乃至臨終十聲、一聲、一念,念其名號 —— 這個念佛不是只為了現世的福報,或者將來求生人天,而是「至心迴向,願生彼國」,這樣就「即得往生,住不退轉」,當下就獲得往生身分了。
「入正定聚」屬「現當二益」中的現世利益。以一般法門來看,認為往生極樂之後才能入正定聚,但是我們淨土法門不然,是現在就能獲得。
Namo Amituofo!
Saturday, December 4, 2021
December 4 2021
Dec 4, 2021
淨土小常識
Assurance of Nirvana
Assurance of Nirvana is Avinivartaniya or non-retrogression.
As said in the text on accomplishment of the 18th Vow in the Infinite Life Sutra, “All sentient beings who, having heard his Name, rejoice in faith, remember him even once and sincerely transfer the merit of virtuous practices to that land, aspiring to be born there, will instantly attain rebirth and dwell in the Stage of Non-retrogression.
Master Tanluan says in his Commentary on the Treatise of Rebirth, “If a person merely hears of the purity, peace, and joy of that Land (of Bliss), and earnestly aspires to be reborn there, he can also attain rebirth, and enter the state of assurance of Nirvana.
(to be continued tomorrow)
入正定聚
「正定聚」,就是「阿鞞跋致」「不退轉」。
《無量壽經》第十八願成就文說: 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。
曇鸞大師《往生論註》說: 若人但聞彼國土清淨安樂,剋念願生,亦得往生,即入正定聚。
Namo Amituofo!
Friday, December 3, 2021
December 3 2021
Dec 3, 2021
上人法語
淨土信仰
Amitabha Buddha is immeasurable and unimpeded light. It cannot be impeded by sentient beings’ karmic obstructions of greed and hatred, nor bound by time and space. This immeasurable and unimpeded light that permeates the entire Dharma realm has an aim, which is to seek Amitabha-reciters and embrace them. That embrace means, [Amitabha] is now watching and protecting them, and will receive them when they are close to death.
阿彌陀佛有無量的光明,而這無量的光明也是無礙的光明,不受凡夫貪瞋痴或業障的障礙,當然也不受時間、空間的障礙,這無量無礙遍照法界的光明有一個目的,就是尋找念佛的眾生而給與攝取,就是現在就看著他、保護著他,將來就接引著他。
Namo Amituofo!
Thursday, December 2, 2021
December 2 2021
Dec 2, 2021
A verse about ‘anticipation ‘til death.’ from ‘In Praise of Pratyutpanna’ by Master Shandao
We continue to recite Amitabha’s Name at all times of the day,
In twofold exclusivity until our life comes to its end.
Once we arrive in Amitabha’s Land of Joy and Peace,
We will be completely free, in the state of Nirvana.
一切時中相續作,
至死為期專復專;
一到彌陀安養國,
畢竟消遙即涅槃。
Namo Amituofo!
Wednesday, December 1, 2021
December 1 2021
Dec 1, 2021
上人法語
淨宗判教 - 總顯其義
(continued)
For example, the Tientai School defines Amitabha’s Pure Land according to their scheme of ‘Fourfold Land’, and infers that ordinary beings must be reborn in the lowest realm – a common place for both ordinary and sacred beings.
The Fahsiang School defines Amitabha’s Pure Land as a superior and splendid realm; but, insists that ordinary sentient beings cannot be reborn there.
Such misinterpretations do not match the original intent of Amitabha. Master Shandao says, “ these kinds of errors mislead others and cause considerable damage.” In view of such a situation, Master Honen resolutely decided to found the Pure Land School (Jodo Shu) in Japan and wrote a book entitled “ A Collection of Passages on the Nembutsu (nianfo) Chosen in the Original Vow”, which became a primary scripture. The book revealed the original intent of Amitabha’s Fundamental Vow, as well as the chosen practice for rebirth.
如天台宗以其四土判定彌陀淨土,並判定凡夫往生的是最卑淺的凡聖同居土;
又如法相宗判彌陀淨土雖然高妙,但認為凡夫不能往生。
如此錯解,非彌陀本意,善導大師謂之:「自失誤他,為害不淺。」法然上人有鑒於此,毅然於各宗之外別立淨土的宗派,並撰寫《選擇本願念佛集》作為開宗立教的「本典」,至此彌陀本願的意趣,往生的行體,顯露無遺。
Namo Amituofo!
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