April 28, 2024

Apr 28, 2024

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

慧淨法師之救恩法語(一)

In the dark of night, we rely on light. When crossing the sea, we rely on ships.

Just as a patient relies on a doctor, our rebirth in the West relies on Amitabha Buddha.

All three of the karmas of ordinary beings lead them to hell.

Exclusively reciting Namo Amitabha Buddha is the karma that assures rebirth in the Pure Land.

暗夜依燈,渡海依船,病人依醫,生西依佛。

凡夫三業,皆地獄業。但稱佛名,念佛為業。

Namo Amituofo!

April 27, 2024

Apr 27, 2024

Master Huijing’s Short Dharma Teachings about Impermanence

慧淨法師之無常法語

Worldly joy is ultimately a midnight dream. Worldly prosperity is the same as the frost in September.

We can see the green willow when the sun rises in spring, and see the yellow chrysanthemum when the wind blows in autumn.

榮華終是三更夢,富貴還同九月霜;

春日才看楊柳綠,秋風又見菊花黃。

Namo Amituofo!

April 26, 2024

Apr 26, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

5H The Metaphor of Carrying a Heavy Rock Across the Sea

A grain of sand is light; yet, when placed in water, it sinks straight to the bottom. A piece of rock is heavy ; but, when it is put on a ship, it can be carried across the sea.

A grain of sand and a heavy rock will both sink if dropped into the sea. However, they can both reach the other shore. Their weight plays no part. It is not because the light grain of sand will float, or the heavy rock will necessarily go down to the bottom. If carried by boat, they can equally cross the sea and reach the other side.

By the same token, whether we can be reborn in the Western Land of Bliss has nothing to do with the seriousness of our karmic offenses. Even if our karmic affliction is as fine as a strand of hair, unless we board the ship of Amitabha’s great vow, we are doomed to sink to the bottom of the sea of birth-and-death. On the other hand, even if the karmic obstacles we are shouldering are as burdensome as a giant rock weighing ten thousand pounds, there is still a way for us to avoid the wretched realms. By reciting the six-character name (“Namo Amitabha Buddha”), our rebirth in the Land of Bliss is assured.

No matter how light a grain of sand is, it cannot stay on top of the sea unless it is being carried by a boat. This is like a person who practices without relying on Amitabha Buddha. He cannot eradicate all of his karmic afflictions and find a way to liberate himself from the cycle of reincarnation on his own. He can only do so if he is rescued by Amitabha Buddha.

However heavy a rock may be, when put on a ship it is destined to reach the other shore. The same law applies to ordinary beings who suffer from heavy karmic obstacles. Once you board the ship of Amitabha’s vow power by reciting “Namo Amitabha Buddha”, you are certain to avoid falling into the three wretched realms. You will ultimately achieve Buddhahood through rebirth in the Western Land of Pure Bliss.

5H. 不論凡夫,只論彌陀妙喻之 - 重石過海喻

一粒沙子雖然輕,如果把它放到水裏,它會直沉水底;一塊石頭雖然重,如果把它放在船上,就可以到達彼岸。沙子、石頭是沉水,還是到彼岸,不是因為它們重量輕就可以漂起來;也不因為它們重量重就一定會沉到水底。如果乘船,大石頭和小沙子同樣可以到達彼岸。

我們能否往生西方極樂世界也一樣,和我們的業力大小、罪障深淺沒有關係。哪怕只有頭髮絲那麼大一點點的業障,若不靠阿彌陀佛的大願船,也會沉到生死海底;但即使業障有大石頭那樣大,有千萬斤巨石那樣重,也不能說就一定墮落,稱念南無阿彌陀佛,就可以到極樂世界。

沙子雖輕,如果不乘船,不能自己浮起來。這比喻一個人雖然有修行,如果沒有業盡情空,不靠阿彌陀佛,就不能了生脫死。石頭雖重,如果乘船,可以到彼岸,代表凡夫雖然業障重,如果念南無阿彌陀佛,乘上彌陀願船,就不會墮落三惡道,就可以往生西方極樂淨土成佛。

Namo Amituofo!

April 25, 2024

Apr 25, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

5G The Metaphor of Rescuing a Drowning Person

At the moment when someone is about to drown to death, it is not realistic to expect him to tread water skillfully in order to stay afloat. His swimming skills are not what matters. The most important question at that moment is how to rescue him.

We are all bobbing up and down in the sea of suffering in the Three Domains. Our release from samsara depends on being saved by someone.

If no one comes to our rescue, we are doomed to accumulate more and more negative karma and keep plummeting downward. Only Amitabha Buddha can deliver us from the sea of suffering and he is all that we need. Nothing else is necessary.

5G. 不論凡夫,只論彌陀妙喻之 - 溺水施救喻

也好像一個人掉到水裏淹得要死了,我們不能要求他這樣划動手臂,那樣划動手臂⋯⋯就不能論他游泳的技術了;要論,只論怎樣去把他救起來。

我們在三界的生死苦海當中沉浮,如果想要出離,只論是否有人來救我們。如果沒人來救我們,我們只有墮落下去。所以,只論阿彌陀佛,不論其他。

Namo Amituofo!

April 24, 2024

Apr 24, 2024

Wonderful Metaphors used in the Pure Land School

淨土宗妙喻

5F. The Blind and the Crippled

A man without legs cannot be expected to walk. He needs to travel by car or use a wheelchair. A blind person cannot see. He must rely on a guide when he needs to go out.

As Buddhist practitioners, we are all like those without legs or eyesight. Why are we compared to the blind? Because we do not have the ability to understand the profound teachings of Mahayana Buddhism and can only see darkness. Why are we also said to be like a legless person? Because our self-power is too weak to sufficiently keep any precepts, to practice meditative concentration, or to develop wisdom. Not being able to cultivate the three-fold training of precepts, meditative concentration, and wisdom is like having no legs to walk with.

Therefore, we do not rely on our own practice to attain rebirth in the Pure Land. All that will work is Amitabha’s deliverance.

5F. 不論凡夫,只論彌陀妙喻之 - 無眼無腿喻

沒有腿的人就不能論他走路,他要出門,就要坐車;沒有眼睛的人,就不能論他自己看,他要出門,就要人家牽著。我們在佛法修行當中,如同沒有眼、沒有腿的人。為什麼說沒有眼呢?因為我們不能明瞭大乘佛法的甚深義理,兩眼漆黑。為什麼說沒有腿呢?因為靠我們自己修行,禪定無力,持戒無力,沒有開發智慧,戒定慧三學不能成就,就好像沒有腿一樣,不能走路。因此,就不能論我們自己修行,只論阿彌陀佛的接引。

Namo Amituofo!

April 23, 2024

Apr 23, 2024

Wonderful Metaphors used in the Pure Land School

淨土宗妙喻

5E. The Metaphor of Crossing the Sea by Ship

When we cross the sea on a ship, it is the vessel that carries us across. We do not need to worry whether we are good swimmers. The sea is too wide for us to swim across and the quality of our swimming skills is irrelevant.

Compared with a worldly journey across a vast body of water, trying to traverse the sea of reincarnation and reach the Land of Bliss is far more difficult. To cross the sea of suffering our only hope is to board the ship of Amitabha’s great vow, and not rely on our own actions.

To travel by air, the only way is to take a plane. Simply flapping our arms will not work, since humans cannot fly.

To gain rebirth in the Land of Bliss, a profound and wonderful realm of rewards, we must rely on the power of Amitabha Buddha’s Vow, since no action by ordinary beings will work. The only questions we need to ask are whether Amitabha Buddha’s fundamental vow has the power to deliver us and whether he has achieved Buddhahood.

5E. 不論凡夫,只論彌陀妙喻之 - 乘船過海喻

再比如我們乘船過海,要論只論坐船,不論我們自己的游泳本領,因為海太寬了,不可能跳下去游過海,不論這一點。

而我們渡過生死海、到達極樂 界,比世間過海還要困難,所以,如果想渡過生死海,只論乘坐彌陀願船,不論凡夫有為造作。

如果想飛天,只論坐飛機,不論我們自己揮動雙臂,因為我們本身沒有這個力量。

往生到如此高妙的極樂報土,只論阿彌陀佛,不能論我們凡夫。所以,要看就看阿彌陀佛,他有沒有這個願力,他有沒有成佛。

Namo Amituofo!

April 22, 2024

Apr 22, 2024

Wonderful Metaphors used in the Pure Land School

淨土宗妙喻

5. Eight Metaphors explaining that Rebirth in the Pure Land is Amitabha’s

Doing, Not Ours (continued)

5D. The Metaphor of Making a Long Journey by Car

It is like traveling by car between cities in China, say from Changchun in Jilin Province to the Urumqi, Xinjiang Uygur Autonomous Region. It would be unimaginable for people to make this journey of nearly 4000 kilometers on foot! However, if they ride in a vehicle, all those on board will arrive at the destination in the same easy way, whether the passenger is a lame old woman or a marathon champion. This is due to the power of the vehicle, not the effort of individual passengers.The same law applies to our rebirth in the Pure Land, which is too profound and inconceivable for ordinary beings to attain on their own.

5D. 不論凡夫,只論彌陀妙喻之 - 遠途乘車喻

就好像我們坐車,從長春到烏魯木齊,這麼遠的距離,如果靠我們走路,那就 不能論了!這靠走路很難到達。如果坐車,跛腳老太婆和馬拉松冠軍平等到達,因為都是靠車的力量,所以不論。往生極樂世界也是如此,目標太高遠了,從凡夫這邊無法論。

Namo Amituofo!

April 21, 2024

Apr 21, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

Namo Amituofo - the Six-Character Name (continued)

The reason Amitabha Buddha puts all of his merit, virtues, and absolute value within his Name is to facilitate his deliverance of ignorant confused sentient beings. Amitabha is like a doctor prescribing medication to cure patients’ diseases. Without the appropriate medication even a great doctor is unable to rescue patients.

Amitabha Buddha cannot deliver sentient beings without his Name. The Name can deal with false and miscellaneous thoughts, and release the ties of karmic offenses. It is the only prescription to deliver those who are incapable of cultivating for the sake of leaving the cycle of birth-and-death.

Master Yuanzhao said, “ Amitabha delivers sentient beings through his Name.” So, when people hear or recite his Name, they can receive all sacred virtues within their mind consciousness, and plant the Buddha-seed that can immediately clear heavy karmic offenses for countless eons, and realize unsurpassed Enlightenment.

How can Amitabha Buddha deliver sentient beings through his Name? Amitabha Buddha equally shares his Name with all sentient beings. He is just like a doctor who must give medicines to patients rather than keeping the medicines locked away.

Amitabha Buddha delivers sentient beings in the same way. He unconditionally gives his Name of inconceivably awesome merits and virtues to sentient beings, and asks them to recite it. The Name is Amitabha’s priceless gift to all sentient beings. A person who receives this gift is assured of rebirth at the moment he receives it. Thus, he can be reborn in the Pure Land and enter the realm of emancipation when his life ends.

119 南無阿彌陀佛 - 名號之迴向 (續)

阿彌陀佛之所以要將其全部功德顯現為具備絕對價值的名號,是為了更容易地救度罪惡之眾生、亂想之凡夫。以佛的名號救度罪惡眾生、亂想凡夫,這就好像醫生需要通過藥品對患者進行救治,可即使再是名醫,如果沒有藥品也無法救治病人。

佛如果不通過名號也無法救度凡夫,而名號便是救度沉沒於妄想雜念、為罪惡所繫縛、無法依靠自己的修行出離生死之人的唯一妙藥。

如元照律師《彌陀經疏》說:「況我彌陀,以名攝物,是以耳聞口誦,無邊聖德,攬入識心,永為佛種,頓除億劫重罪,獲證無上菩提(攝物即是救度眾生)。」

那麼,阿彌陀佛又是如何通過名號來救度眾生的呢?阿彌陀佛以名號救度眾生的方法,便是將這句名號平等地施予一切眾生。這就好像雖是功效卓著之良藥,若只是置於醫生之藥箱中也無法救治病人,所以醫生才需要將藥品給予病人,令其服用。

阿彌陀佛救度眾生也是如此,威神功德不可思議之名號,如果阿彌陀佛不將其施予眾生,眾生也得不到救度;所以阿彌陀佛才要將這句名號無條件地施予眾生,令眾生稱念,此謂之名號之迴向。領受此迴向之人,在領受的當下其往生之業便已決定,命終之時剎那往生淨土,入於解脫之境界(見名號)。

Namo Amituofo!

April 20, 2024

Apr 20, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

Namo Amituofo - the Six-Character Name (continued)

Moreover, the six-character name (“Namo Amituofo”) covers all of the practices and vows made by Amitabha Buddha in his causal ground, and all of the merits and virtues Amitabha Buddha accomplished in his reward ground. The true substance /essence of Amitabha Buddha is totally contained in his name.

As said by Master Honen, “The name is the focal point in which all virtues converge: The Fourfold Wisdom, the Threefold Body, the Ten Kinds of Power, the Four Kinds of Fearlessness, all other internally realized merits and virtues. All forms of goodness, light, sharing the Dharma to benefit sentient beings, and all other externally utilized merits and virtues are contained within the name of Amitabha Buddha.

The Name is the summation of all Dharma virtues - the repletion of the root of all kinds of virtues, the sea of treasures of expedient, perfect, complete, real merits and virtues. The six-character Name consists of the deepest unsurpassed merits and virtues,with boundless and endless benefits.

These short teachings explain the realization of the Tathagata’s full virtues and the full power of Amitabha’s Name. It has absolute value because the true body of Amitabha and his Name are not two, but one. Their existences are not separate. They are just like the movement of waves on bodies of water. This is known as the “non-duality of name and body”.

119 南無阿彌陀佛 - 名號的價值 (續)

再者,南無阿彌陀佛六字也涵蓋了阿彌陀佛於因位所發之願與所行之行、以及果上所成就的一切功德。換言之,即阿彌陀佛之實體完全顯現在這句名號上。

如法然上人《選擇集》本願章說:「名號是萬德所歸,然則彌陀一佛所有四智、三身、十力,四無畏等一切內證功德;相好、光明、說法利生等一切外用功德,皆悉攝在阿彌陀佛名號中。」

「名號即是攝諸善法,具諸德本,極速圓滿真如一實功德寶海。」「此六字名號中,含無上甚深之功德,其利益之廣大,更是無限無極。」

這些法語都是在說明南無阿彌陀佛名號是如來全德全力的體現,具有絕對的價值,這是因為佛的實體與其名號不二的緣故。詳細來說,佛的實體與其名號並不是各別存在的,這就好像水的流動顯現為波浪,佛的實體也顯現為名號,此謂之名體不二(見名體不二)。

Namo Amituofo!

April 19, 2024

Apr 19, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

Namo Amituofo - the Six-Character Name (continued)

“Namo Amitabha Buddha” is the name of the Buddha who resides in the Western Land of Bliss. This Name is totally different from our names. Our names are used to differentiate one individual from another. At times a title is added;but, the name itself has no functional capacity based on its meaning.

Our names are like symbols used for addressing particular individuals. The meanings and functional capacities expressed in the words of the name are separate from the name itself. Amitabha Buddha’s name is different, it was established for the sake of benefiting sentient beings.

The merits and virtues of the Buddha can be revealed through his name. If sentient beings believe in the merits and virtues contained in the Buddha’s name, and exclusively recite it , they will attain the infinite benefits it contains. The great master said in his commentary on the Contemplation Sutra, “ Amitabha Buddha shares his infinite virtues through his name. To exclusively recite his name is equivalent to praising his merits and virtues, which can eradicate offenses and produce good fortune.”

(to be continued tomorrow)

119 南無阿彌陀佛 - 名號的價值 (續)

南無阿彌陀佛是現在於西方極樂淨土實際存在的佛的名號,但阿彌陀佛的名號與我等凡夫之名稱間,卻有著天與地一般的差別。所有人類的名稱都只是為了與他人相區別、或是為了稱呼對方而加上的一種符號,其名稱本身並不具備任何能力與作用。

這是因為我們人的名稱都只是為了稱呼實體而假設的符號,名稱與實體並不是一體的,而是個別存在的。但佛的名號並不是為了與其他佛相區別或者是為了稱呼某一尊佛,而是為了利益眾生才存在的。

佛的功德通過其名號來顯現,眾生深信名號所具之德並稱念之,必然會得到相應的利益。法位大師曾在《無量壽經義疏》卷上對此加以論述而說:「諸佛皆德施名,稱名即稱德,德能滅罪生福,名亦如是。」

Namo Amituofo!

April 18, 2024

Apr 18, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

Namo Amituofo - the Six-Character Name (continued)

From the point of view of Amitabha’s splendid merit and virtues, the six-character name (“Namo Amitabha Buddha”) should be regarded as most correct and complete. This is because faith in Amitabha and taking refuge in him (Namo) are not initiated by sentient beings. They completely come from Amitabha Buddha, who enters the minds of sentient beings to enable their deliverance. In other words, our minds of taking refuge are completely in Amitabha Buddha’s hands. It is just like flipping a template with words designed to be printed on the left side onto the right. In this way the words on the template appear on the right side of the paper.

Amitabha’s name appears in sentient beings’ minds like a print, and creates their faith in taking refuge. In this way, it is necessary to put the prefix “Namo” before the name of “Amitabha Buddha.” If not, Amitabha’s absolute deliverance cannot be established. As the prefix ‘Namo” must be put before “Amitabha Buddha”, the full name should be “Namo Amitabha Buddha.”

Thus, Amitabha Buddha’s name is different from all other Buddhas. The Name, “Namo Amitabha Buddha,” connects the “aptitudes [of sentient beings] with the Infinite Light and Life [of Amitabha Buddha]. The full name of Amitabha Buddha should be “Namo Amitabha Buddha”, and Amitabha Buddha is only a shortened version.

(to be continued tomorrow)

119 南無阿彌陀佛- 六字名號 (續)

但是,如果從阿彌陀佛功德超勝這一角度來看,那麼便必須以南無阿彌陀佛六字作為佛的名號。這是因為眾生南無歸命之信心本來並非眾生自己所發,而是阿彌陀佛的救度徹入眾生心髓的產物,即眾生的南無之心完全是阿彌陀佛的展現。這就好像將印刷刻板上左邊的文字壓在紙面上,在紙面上便自然會顯現為右邊的文字。

阿彌陀佛四字名號印現於眾生心中,便成為歸命之信心,所以才需要在阿彌陀佛之前冠以南無二字。如果不在阿彌陀佛之前冠以南無,阿彌陀佛的絕對他力救度便無法成立。既然已在阿彌陀佛之前冠以南無,則此南無便展開為南無阿彌陀佛六字,所以應當以六字為阿彌陀佛之名號。

這是阿彌陀佛名號與諸佛名號最大的不同,所以此南無阿彌陀佛名號也被稱為機法一體之名號。可見,阿彌陀佛名號的全稱應該是南無阿彌陀佛六字,而阿彌陀佛四字名號只是略稱。

Namo Amituofo!

April 17, 2024

Apr 17, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

Namo Amituofo - the Six-Character Name

“Namo” is usually added in front of the Buddha’s name when one recites it, like Namo Shakyamuni Buddha, Namo Vairocana Tathagata, etc. It simply expresses the reciter’s internal mind, her reverence for the Buddha and her desire to be delivered. However, “Namo” is not considered a part of a Buddha’s full name.

Generally, people consider Namo Amitabha Buddha and Namo Shakyamuni Buddha to be equal, and they agree to add the prefix “Namo” to the name of Amitabha Buddha. In the Pure Land School, “Namo Amitabha Buddha” is considered the full name.

In the Infinite Life Sutra it says, “When I attain perfect Enlightenment, my name will contain Infinite Life. Sentient beings who hear my name and exclusively recite it will be reborn in my Buddha-land.” In the Amitabha Sutra, it says, “there is a Buddha in that land, called Amitabha”. Thus, the name of that Buddha consists of the four characters , “Amitabha”.

In the Pure Land School it is correct to understand Amitabha’s name as being composed of 4 characters; however, with respect to recitation of the name, “Namo Amitabha Buddha” (the six-character name) is appropriate.

As far as the Buddha’s body is concerned, it is fine to use just 4 characters in spelling Amitabha’s name. These refer to his 12th Vow(Infinite Light) and the 13th Vow (Infinite Life). Amitabha instilled them in his body and they are why he is called the Buddha of Infinite Light and Infinite Life.

(to be continued tomorrow)

119 南無阿彌陀佛- 六字名號

在稱念佛的名號時要在前邊冠以「南無」二字,如「南無釋迦牟尼佛」(《法華經》卷六如來神力品)、「南無大日如來」等。這裡之所以要特別冠以南無二字是稱念佛名之人為了表白其內心、表白其對佛的禮敬與對救度的渴望,所以不能將南無也作為佛名的一部分。

一般也的確會將南無阿彌陀佛之六字與南無釋迦牟尼佛等名號等量齊觀,認為是在阿彌陀佛名號之前冠以南無二字而成為南無阿彌陀佛的,但在淨土宗的教義中,卻是以南無阿彌陀佛六字全體作為阿彌陀佛名號的。

可是《無量壽莊嚴經》卷中言「我若成正覺,立名無量壽,眾生聞此號,俱來我剎中」,《阿彌陀經》亦言「其土有佛,號阿彌陀」,似乎又是以阿彌陀佛之四字為其名號。

在淨土宗的教義體系中,以阿彌陀佛之四字為阿彌陀佛名號也並無不可,只是說從完整的教義而言,應以南無阿彌陀佛六字為佛的名號也是可以的。

這是因為,如果單就佛體而論,那麼的確應該以阿彌陀佛四字作為佛的名號,畢竟第十二願誓願光明無量,第十三願誓願壽命無量,而阿彌陀佛光壽無量之佛體便是酬報此二願而成,所以如果僅就佛體而論,那麼的確應該以含有無量光與無量壽的阿彌陀佛這四字作為佛的名號。

Namo Amituofo!

April 16, 2024

Apr 16, 2024

A Verse sharing Compassionate Advice and Cautions - quoted from ‘In Praise of Pratyutpanna’ by Master Shandao

善導大師《般舟讚》慈悲勸誡

If Shakyamuni Buddha were not urging us to recite Amitabha’s name,

How would we be able to see Amitabha and his Pure Land?

若非釋迦勸念佛,

彌陀淨土何由見。

Namo Amituofo!

April 15, 2024

April 15, 2024

Q and A about Practicing Amitabha-Recitation

Part One - Benefits in the Present Life

第一部分 有關現世利益

Q4: In our world, Guanyin can cause people to have a child. If we recite Namo Amitabha Buddha, is it still necessary for us to recite Guanyin when asking for a child?

Answer to Q4: Not necessary. The result is the same when we recite Namo Amitabha Buddha. Read the account on Page 91 in the Third Collection of the Accounts of benefits in this life due to Amitabha-Recitation. A woman was originally told by her doctor that she was pregnant with a girl. However, knowing that her husband was hoping for a boy, she asked Amitabha to change the baby to a boy and recited Namo Amituofo 10,000 times.

Amazingly, she delivered a boy!

4問:世有送子觀音。雖修念佛,求子則必須念觀世音菩薩,對嗎?*09/24

答:不必!念阿彌陀佛同樣求子得子。《念佛感應錄》第三集第91頁

「求子得子 轉女成男」就是證明。

Namo Amituofo!

April 14, 2024

April 14, 2024

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

慧淨法師之救恩法語(一)

If we take the two karmas of body and mouth as a benchmark, there may be a few perfect people in the world.

If we take the karma of our minds as a benchmark, there won’t be a single perfect person in the world.

If we take what we see as a benchmark, there may be some benevolent persons in the world.

If we take what we cannot see as a benchmark, all people are somewhat flawed in this world.

若把身口二業所作所言,作為標準,則天下尚有完人;

若把意業中的所思所念,作為標準,則天下無一完人。

若從人所見處,作為標準,則世間尚有賢人;

若從人不見處,作為標準,則世間皆是罪人。

Namo Amituofo!

April 13, 2024

Apr 13, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

Whether it is right or wrong, gain or loss, it all turns out to be empty in the end.

Whether it is grace or blame, love or hatred, it becomes unclear within the blink of an eye.

The mountain and water remain the same.

However, how many sunsets can people enjoy in their lives?

是非成敗轉頭空,恩怨情仇瞬眼矇;

綠水青山依舊在,人生幾度夕陽紅。

Namo Amituofo!

April 12, 2024

Apr 12, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

The Metaphor of the King Issuing a Summons

Common people do not have the authority to present themselves before a monarch. An audience with the king must be granted by him. We ordinary beings are like peasant farmers, while Amitabha Buddha is like our king. It is impossible for us to be reborn in his Land of Bliss by relying on self-power. Our rebirth there is assured only because of the infinite power of Amitabha’s great vow. Therefore, as Master Shandao said,“No ordinary beings, whether good or evil, can attain rebirth in the Pure Land without recourse to the karmic power of Amitabha’s Great Vow as the augmentative cause.”

We learn from Master Shandao’s statement that whoever we are, whether a great bodhisattva or an ignorant being, we are all equal when it comes to rebirth in Amitabha Buddha’s Pure Land. Our rebirth fully relies on Amitabha’s great vow power, not our own powerless practices.

5C. 不論凡夫,只論彌陀妙喻之 - 國王召見喻

老百姓要去覲見國王,以老百姓自己的力量是不夠的;能見到國王,都是國王的召見。

我們凡夫就好像一個鄉下老百姓,阿彌陀佛就是國王一樣。如果以我們本身的力量,不可能往生極樂世界;能往生,就是依靠阿彌陀佛的大願業力。所以,善導大師說:「一切善惡凡夫得生者,莫不皆乘阿彌陀佛大願業力為增上緣。」

善導大師作出這樣的解釋,讓我們知道:往生淨土,大菩薩和我們小凡夫都是平等往生,而且全靠佛願力,不靠我們的修行力,我們自己沒有力量。

Namo Amituofo!

April 11, 2024

Apr 11, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

The Metaphor of the High and Long Jump

Another reason why ordinary beings must rely on the power of Amitabha’s vow in order to be reborn in the Land of Bliss is because this is something way beyond our ability to achieve by ourselves. The most we can do is to practice the five precepts and the ten virtuous deeds, which can lead to the good karmic rewards of rebirth in the human and celestial realms. However, as Master Daochuo remarked, “Even if practicing the five precepts and the ten virtuous deeds can lead to the good rewards of rebirth in the human and celestial realms, very few of us can do it.” Since ordinary beings are imperfect by nature, it is difficult for us to gain these two rewards.

However, rebirth in the celestial and human realms is inferior compared to the liberation from the three domains of existence (i.e. the domains of desire, form, and formlessness). It follows that ultimate enlightenment through rebirth in Amitabha’s land of reward is totally beyond the reach of ordinary beings acting on their own.

For example, when faced with a barrier one foot high, we can jump over it. However, if the barrier is ten times higher, we will not dare to try. Anything that is inconceivably high, such as the moon, can only be reached by a spaceship. It is impossible for us to get there by jumping. A barrier on the road and the moon are totally different worlds. No champion high jumper, who may be able to jump more than two meters, could ever jump high enough to reach the moon.Reaching the moon can never be accomplished by high jumping. Likewise, crossing a vast ocean is not something that can be achieved by long jumping.

As ordinary beings, our capacity for cultivating virtues is extremely limited, like a high jumper’s ability to jump a mere one to two meters. Aspiring to be reborn in Amitabha’s land of rewards is like aiming for the moon. Trying to do that by relying on our own ability is completely out of the question.

The merits we cultivate by our own power can only enable us to jump over a ditch no more than a few meters wide. There is no way they can help us to cross the boundless sea of life and death. Therefore, for the purpose of rebirth in the Buddha’s Land of Bliss, we must fully recognize that ordinary beings are incapable of it through their own power.

5B. 不論凡夫,只論彌陀妙喻之 - 跳高跳遠喻

同時,也是因為我們所要去的目標太高遠 —— 目標高遠不可論。因為以凡夫來講,如果論的話,頂多可以論我們修行五戒十善,將來感得人天果報。道綽大師說:「縱有人天果報,皆為五戒十善能招此報,然持得者甚稀。」所以,要論我們凡夫的本性,是墮落的,能夠得到人天果報就不容易了。

然而,人天果報很低劣,相對於出三界,那就差得太遠;相對於到彌陀的報土,那就更加遙不可及了。

比如路遇障礙,一尺高,可以考慮邁步跨過去;如果一丈高,就不敢論跨過去了;更高的目標,如到月亮上去,那必須靠太空船才可以,不可能論大家跳高,看誰能跳到月亮上去。因為這不是同一種境界,跳得再高,頂多一米兩米;對於登月,則是目標太高,不能論我們跳高。如果渡海,大海茫茫無邊際,我們無法越過,所以不論跳遠。

作為凡夫,我們的修行力量, 最多也是跳高,一米兩米而已;如果想到彌陀報土,就像到月亮上一樣,那根本不可以討論。如果論我們的修行,頂多是過一丈兩丈的小溝;如果要廣渡生死大海,依我們的修持力量,完全不夠。所以,一切不從凡夫這邊論,目標高遠,不可以來討論。

Namo Amituofo!

April 10, 2024

Apr 10, 2024

Wonderful Metaphors in Pure Land School

淨土宗妙喻

The Metaphor of Sunshine Brightening a Dark Room

The rebirth of ordinary beings in Amitabha’s Land of bliss is Amitabha’s doing, not ours. Why? Because ordinary beings are defiled and iniquitous and have no power to rescue themselves. For instance, a room that has been kept dark for a thousand years can be brightly lit by sunlight. It must rely on the sunlight. The room cannot illuminate itself as its nature is darkness.

The nature of ordinary beings is also darkness. Because of this we must rely on Amitabha’s infinite light, as well as the power of his great vow, to eliminate our darkness and gain rebirth in his Pure Land.

5A. 暗屋陽光喻

往生報土,不論凡夫,只論彌陀。為什麼不論凡夫呢?因為凡夫下劣不可論。比如要想讓千年暗室一片通明,必須靠陽光照耀。房間體性黑暗,不能發出光明。我們凡夫體性黑暗,必須靠阿彌陀佛的無量光明照破黑暗,必須靠阿彌陀佛的弘誓願力往生淨土。

Namo Amituofo!

April 9, 2024

Apr 9, 2024

Wonderful Metaphors in Pure Land School

淨土宗妙喻

Eight Wonderful Metaphors Explaining that Rebirth in the Pure Land is Amitabha’s Doing, Not Ours.

What kind of Buddha Body comprises Amitabha? What kind of Pure Land is the Land of Bliss? According to the Pure Land teaching of Master Shandao, Amitabha Buddha is a Reward Buddha, and the Land of Bliss is a Reward Land. In his “In Praise of Dharma Practices”, Master Shandao described the Pure Land of Bliss as “unconditioned Nirvana.” In the Pure Land of Bliss there is no birth and no death, no decay and no change, and no acts result in karma. It is a realm of Dharma Nature and Buddha Nature. The Reward Land of Bliss is supreme and wondrous! How can ordinary beings be reborn?

Question: “Considering that Amitabha’s Pure Land is a truly profound and wonderful realm of rewards in which it is difficult even for Theravada sages to be reborn, how could ordinary beings suffering from defilements and karmic obstructions possibly gain rebirth there?”

Answer: “Indeed, ordinary beings are too often barred by their own defilements and negative karma from aspiring to and gaining rebirth in the Land of Bliss. However, because there is the strongly augmentative cause of the power of Amitabha’s vow , all beings of the Five Vehicles — humans, celestial beings, Sravakas, Pratyekabuddhas and Bodhisattvas are able to be reborn in that realm.”

This response should answer your question. The fact that we ordinary beings can gain rebirth in Amitabha’s Land of Bliss, a profound and wonderful realm of rewards, is not our doing. The depth or shallowness of our meditative concentration, the number of good deeds or sins we have committed, and our accumulation of some or no merits are all totally irrelevant. Only the power of Amitabha’s vow guarantees our rebirth. After all, ordinary beings are plagued by defilements and karmic afflictions. If Amitabha were to require these conditions for rebirth, iniquitous and delusive ordinary beings would never be delivered into his Pure Land.

In other words, our rebirth in the Land of Bliss depends on nothing but the power of Amitabha’s great Vow . As it is said, “Due to the Buddha’s Vow”, which is a strong augmentative cause for our rebirth, “all beings of the Five Vehicles are able to be reborn in the Pure Land”. This means that everyone (from highly virtuous sages such as Bodhisattvas who have achieved the stage of near-perfect enlightenment), to ordinary beings (who have committed the five gravest transgressions) can all be equally delivered to Amitabha’s realm of rewards.

Below are some further metaphors illustrating that ordinary beings’ rebirth in Amitabha’s Land of Bliss is not our doing, it is Amitabha’s doing.

5. 不論凡夫,只論彌陀之妙喻8則 - 釋淨宗

阿彌陀佛到底是怎樣的佛身? 極樂世界到底是怎樣的淨土? 依淨土宗開宗祖師善導大師的教理,《觀經》九品皆是凡夫,阿彌陀佛是報佛, 極樂世界是報土。善導大師在《法事讚》中用「無為涅槃界」五個字說明極樂報土的景象。極樂世界是遠離造作、不衰不變、不生不滅的,是法性本身的境界,是佛本身的境界。極樂報土是如此高妙的境界,凡夫如何能往生呢?

善導大師在《觀經四帖疏》中設了一個問答 ⇒

問曰:「彼佛及土,既言報者,報法高妙,小乘難階,垢障凡夫,云何得入?」

答曰:「若論眾生垢障,實難欣趣;正由託佛願以作強緣,致使五乘齊入。」

這個問答,就給了我們答案,凡夫能往生「報法高妙」的極樂世界, 不在凡夫這邊論——論深、論淺,論福、論罪,論有功德、無功德,只看阿彌陀佛那一邊。因為眾生這邊不可論,畢竟凡夫都是罪垢、業障。阿彌陀佛不論這些,如果這樣論的話,我們罪惡生死凡夫就無法往生了。

我們能往生,只論阿彌陀佛的大願業力,所謂「正由託佛願」,託阿彌陀佛的願力作為強緣,所以「五乘齊入」。「五乘齊入」則是上到等覺菩薩,下到五逆凡夫,都平等往生到彌陀報土。

以下用幾則譬喻說明凡夫往生極樂世界報土境界,不論凡夫,只論彌陀。

Namo Amituofo!

April 8, 2024

Apr 8, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

119 Namo Amituofo (continued)

What kind of a Buddha is Amitabha Buddha? Amitabha Buddha is a Buddha who is replete with two virtues (infinite light and infinite life.) When analyzing these two virtues from the point of view of self-benefiting, infinite light refers to infinite wisdom. Amitabha Buddha has realized boundless perfect wisdom and is enlightened to the ultimate truth. In addition, he has also realized the eternal Buddha body, which forever transcends birth, aging, illness, and death.

From the point of view of benefiting others, Amitabha’s Infinite Light is able to benefit all sentient beings by shining in all of the worlds in the ten directions. Amitabha’s Infinite Life allows him to deliver all sentient beings in all three periods in terms of time. (past, present and future)

In the Pure Land School, we study the meaning of Amitabha Buddha with respect to benefiting others. In the Rites of Rebirth, it says, “he embraces all Amitabha-reciters and never forsakes them.” That is why he is called Amitabha. Hence, sentient beings who take refuge in Amitabha through exclusively reciting his Name are received and delivered by him. This is the meaning of “Amitabha Buddha”.

119 南無阿彌陀佛(續)

那麼,阿彌陀佛是怎樣的一尊佛呢?阿彌陀佛是圓滿具備光明無量與壽命無量這兩種功德的佛。此光壽二種無量,如果從自利的層面來說,那麼光明無量便是無限之智慧,即證得無限之正智、覺悟究竟之真理;壽命無量便是證得常住不變之佛身,永遠超脫於老病死苦。

如果從利他這一層面來說,光明無量指在空間上照十方世界,利益一切眾生;壽命無量指在時間上盡未來際救度一切眾生,無有止時。

淨土宗主要是在利他這一層面上來探討阿彌陀佛的意義。《往生禮讚》說:「唯觀念佛眾生攝取不捨,故名阿彌陀。」所謂「觀十方微塵世界,一切念佛之眾生,光明攝取而不捨,故名為阿彌陀佛」,「阿彌陀佛四字之意者,謂一心歸命彌陀之眾生,皆可蒙彌陀救度,此即阿彌陀佛四字之意也。」

Namo Amituofo!

April 7, 2024

Apr 7, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

119 Namo Amituofo (continued)

“Amituo”should have originally been translated as “infinite”. Thetranslation of the name Amitabha originates with this phrase - “For what reason, Shariputra, do you think that Buddha is called 'Amitabha? Shariputra, that Buddha's light shines boundlessly and without hindrance over all the worlds of the ten quarters. It is for this reason that he is called Amitabha. “To continue Shariputra, the lives of the Buddha and the people of his land last for immeasurable, unlimited and incalculable kalpas. It is for this reason that the Buddha is called Amitayus.”

Thus, we know it is because his light and life are immeasurable that the Buddha in the Land of Bliss is known as “infinite”. Based on the definition above, “Amituo” can be translated as “infinite light and life”.

Nevertheless, sentient beings are generally more concerned about the length of their lives; so, ever since, “Amituo '' was translated as “Infinite Life”, or called Amitabha Buddha, the Buddha of Infinite Life. Master Shandao says in his Commentary on the Contemplation Sutra that “A” means “In”, “Mi” means “finite”, and “Tuo” means “Life. Putting the three syllables together, “Amituo” is translated as “Infinite Life”. Master Honen agrees with Master Shandao’s translation.

119 南無阿彌陀佛 (續)

關於阿彌陀,如果只看梵語的原意,應該翻譯為無量。《阿彌陀經》宣說阿彌陀佛之所以名為無量的理由,言:「彼佛何故號阿彌陀?舍利弗,彼佛光明無量,照十方國,無所障礙,是故號為阿彌陀。又舍利弗,彼佛壽命及其人民,無量無邊阿僧祇劫,故名阿彌陀。」

可見,極樂淨土之阿彌陀佛之所以名為無量,是因為其光明無有限量,壽命也無有限量。如果基於光明無量與壽命無量這兩點理由來翻譯的話,那麼阿彌陀也可以譯作無量光壽。

不過一切眾生最為看重的便是壽命,所以古來多從壽命這一角度出發將阿彌陀譯為無量壽,如《無量壽經》便將阿彌陀佛稱為「無量壽佛」。善導大師於《觀經玄義分》言「阿是無,彌是量,陀是壽」,將「阿彌陀」之三字與「無量壽」之三字相配屬;法然上人《大經釋》也說:「阿彌陀,此譯云無量壽。」

Namo Amituofo!

April 6, 2024

Apr 6, 2024

Common Knowledge in the Pure Land Teaching

淨土小常識

119 Namo Amituofo

The Contemplation Sutra says, 'This wise teacher advises him to join his palms and call, 'Homage to Amitayus Buddha' [Na-mo-a-mi-tuo-fo].' Calling the name of the Buddha extinguishes the evil karma that the dying person has committed during fifty kotis of kalpas of Samsara.” It also says, “In this way, he sincerely and continuously says 'Homage to Amitayus Buddha' [Na-mo-a-mi-tuo-fo] ten times.” This is the origin of reciting “Namo Amituofo”.

In Pure Land Buddhism, “Amituofo” is the Chinese transliteration of the name of the Buddha whose real existence resides in the Pure Land of Bliss in the West. When we recite the six syllables of “Namo Amituofo” it means we “take refuge in Amituofo. His followers exclusively recite “Namo Amituofo”, and write it down in order for us to worship him as our Principal Buddha.

Meaning

“Namo Amituofo” is the Chinese translation of three Sanskrit words (Namo Amitabha Buddha) into three parts - “Namo”, “Amituo” and “Fo”.“Namas” is translated as “Namo.”When it is put together with “Amitabha” it has three meanings: taking refuge, prostrating and asking to be rescued.

“Namo” in “Namo Amituofo” means “I take refuge in”, as said in the Commentary on the Contemplation Sutra. “To take refuge” means to accept the offer of the Buddha. In other words, sentient beings should accept the Buddha’s offer without any doubts.

119 南無阿彌陀佛

《觀無量壽經》言「智者復教合掌叉手,稱南無阿彌陀佛;稱佛名故,除五十億劫生死之罪」,又言「如是至心,令聲不絕,具足十念,稱南無阿彌陀佛」 ,「南無阿彌陀佛」便是出自於此。

在淨土宗的教義體系中,南無阿彌陀佛是現在於西方極樂淨土實際存在的佛的名號。南無阿彌陀佛也被稱為佛名、名號、名字、或六字名號。信眾口中常稱念這句南無阿彌陀佛名號,也有將此名號書寫下來作為本尊的。

意義

南無阿彌陀佛為梵語,是由「南無」「阿彌陀」「佛」這三個詞連接而成的。南無是梵語namo的音譯。梵語之南無本作namas,但當其與Amita(阿彌陀)連在一起時則發音為namo。

南無有歸命、敬禮、救我三意,但當南無與阿彌陀佛連在一起時,這裡的南無特指歸命,如《觀經玄義分》之六字釋說:「言南無者,即是歸命。」而所謂歸命,歸是歸順,命是命令,即歸順佛之命令,換言之,即眾生於佛之教命深信不疑,(詳見南無、歸命)

Namo Amituofo!

April 5, 2024

Apr 5, 2024

A Verse sharing Compassionate Advice and Cautions quoted from ‘In Praise of Pratyutpanna’ by Master Shandao

善導大師《般舟讚》慈悲勸誡

If not for the efforts of Tathagata Shakyamuni,

We would have no way to hear about Amitabha and his Pure Land.

不因釋迦如來力,彌陀淨土若為聞。

Namo Amituofo!

April 4, 2024

Apr 4, 2024

Q and A about Practicing Amitabha-Recitation

Part One - Benefits in the Present Life

第一部分 有關現世利益

Answer to Q3 (continued):

2. By reciting Namo Amitabha Buddha, Bodhisattva Guanyin will also come without needing to be invited. Grateful to his teacher, Guanyin deeply respects Amitabha. We note that there is a Buddha standing on the head of Bodhisattva Guanyin, which is Amitabha Buddha. Guanyin always follows Amitabha, so wherever Amitabha Buddha goes, Bodhisattvas Guanyin and

Shizhi always accompanies him.

So, Amitabha always protects those who recite his Name with his infinite light. Thus, Bodhisattvas Guanyin, Shizhi, and other bodhisattvas are always present. They are like Amitabha’s shadows, protecting and helping Amitabha-reciters and making friends with them.

So, for an exclusive Amitabha-reciter, though he doesn’t call out to Bodhisattva Guanyin, Guanyin will naturally come. Similarly, other bodhisattvas will do the same. It is, of course, not necessary to recite the names of any other Buddhas or bodhisattvas.

3. Those who exclusively recite Amitabha Buddha’s Name are always protected by the Buddha’s light. Of course they may not notice that some possible jeopardies have disappeared, and that they did not encounter any danger in critical moments. Though an exclusive Amitabha-reciter may experience some minor disasters or hindrances, he will naturally continue

to recite Amitabha Buddha without thinking of changing to any other Buddhas or Bodhisattvas. If his mind wavers, he should simply return to the recitation of Amitabha’s Name. So once again, we see that the effect of calling out to any other Buddha or Bodhisattva is not better than exclusively reciting Amitabha Buddha.

3問:觀世音菩薩尋聲救苦,雖修念佛,危急之時欲求免難,必須念觀世音菩薩,對嗎?(續)

二、念阿彌陀佛,觀世音菩薩不請自來。觀世音菩薩非常敬重、感恩祂的老師阿彌陀佛,時時把阿彌陀佛頂戴在頭上,我們看到的觀世音菩薩頭上有一尊站立的化佛,那就是阿彌陀佛。而且觀世音菩薩也隨時跟隨阿彌陀佛,凡是阿彌陀佛到哪裏,觀世音和大勢至這兩位大菩薩必定相隨左右,寸步

不離。

所以平常念阿彌陀佛的人,阿彌陀佛既然放光現身前來保護,觀世音、大勢至還有很多大菩薩也就一同前來保護。如《觀經》中說,專念阿彌陀佛的人,觀世音、大勢至二大菩薩,如影隨形常隨其後,保護這個念佛的人,並且主動做他的好朋友,慈悲相助於一切。

所以一個專念阿彌陀佛的人,即使沒有專門再念觀世音菩薩,觀世音菩薩也會自然前來保護。其他佛菩薩也是一樣。當然就沒有改念其他佛菩薩的必要了。

三、平常念阿彌陀佛的人,因為常在佛光保護當中,一些可能的災難自然潛消於無形,也就不存在臨時危急要求菩薩的情況了。即使宿業難免,小有災障,對一個真正信仰深入、念佛有素的人來說,也會自然念阿彌陀佛,不會想著改念這尊菩薩那尊佛。心思搖擺不定,說明心不專一。所以,不論是念哪尊佛菩薩,效果都比不上專念阿彌陀佛。

Namo Amituofo!

April 3, 2024

Apr 3, 2024

Q and A about Practicing Amitabha-Recitation

Part One - Benefits in the Present Life

第一部分 有關現世利益

Q3: Bodhisattva Guanyin saves those who are suffering upon hearing their cries for help. Though I recite Amitabha’s name, must I also recite Bodhisattva Guanyin’s name if I want to avoid calamities at critical moments?

Answer: Yes, Bodhisattva Guanyin is known for great kindness and great compassion, and there are many instances of her saving people from calamities and danger. When we recite the name of Bodhisattva Guanyin in critical moments, the Bodhisattva will come and rescue us. Is this true?

However, one who exclusively recites Amitabha’s Name need not also call out to Bodhisattva Guanyin. Please refer to page 67 in the Third Collection of the Accounts of Amitabha- reciters being rescued. One example is Amitabha saving a drowning person with the Buddha’s light engulfing him. There are also many other accounts of Amitabha eradicating disasters and eliminating jeopardies.

There are three rationales:

1. The capacity for saving people from suffering upon hearing their calling for help is greater. Bodhisattva Guanyin is now the head disciple of Amitabha Buddha in the western Land of Bliss. He learned from his teacher Amitabha Buddha in terms of his capacity to save suffering beings and the depth of his compassion. Amitabha Buddha made vows to deliver sentient beings who

recite his Name when he cultivated the bodhisattva practices before becoming a Buddha.

So, whether a person calls for help or not, whether he is in danger or not, whether his mind is concentrated or not, whether he believes in Buddha or not, when he even thinks of Amitabha’s Name, Amitabha Buddha knows immediately, and surrounds him with his light of protection.

Amitabha’s response is faster than the speed of light! Because the Amitabha-reciter is protected by the Buddha’s light, he will be safe. Even if he is not a frequent Amitabha-reciter, he receives the same response. If he is a frequent Amitabha-reciter, Amitabha’s light always protects him

and receives him near the end-of-life.

In this respect, it is much safer, more comprehensive and thorough than people expect. So, it is not necessary for Amitabha-reciters to seek help from other Buddhas or Bodhisattvas.

(to be continued tomorrow)

3問:觀世音菩薩尋聲救苦,雖修念佛,危急之時欲求免難,必須念觀世音菩薩,對嗎?

答:觀世音菩薩稱為「大慈大悲、救苦救難、廣大靈感」,在危急時稱念觀世音菩薩名號,菩薩立即觀其音聲前來搭救,這是一點也不會錯的。但平常念佛的人不必改念觀世音菩薩。《念佛感應錄》第三集第67頁「佛光來照 免遭水溺」,及〈念佛免難〉之各篇記載的都是念阿彌陀佛消災免難的

實例。

從道理來說有三:

一、阿彌陀佛尋聲救苦的本領更大。觀世音菩薩現在西方極樂世界,是阿彌陀佛的上首大弟子,他的慈悲、本領都是跟老師阿彌陀佛學來的。阿彌陀佛在還沒成佛、修菩薩道時,就發願修行,以名號度眾生。只要有人念祂的名號,不管是張口念出聲,還是默念不出聲;不管是危急的時候念,還是平常的時候念;也不管是專門集中精力念,還是比較隨便雜散念;甚至也不管念的人信佛不信佛,只要有人念阿彌陀佛,阿彌陀佛立即感應到,立即放光照耀並現身保護。

感應之速,比電燈開關打開、光明立即照亮還要快。念佛的人因受佛光保護,立即轉危為安,化難呈祥。就是平時不常念佛,遇事偶爾念佛的人,感應也是如此。

如果是平時經常念佛的人,阿彌陀佛的光明就日夜照耀,保護他,不再離開他,讓他一生平安,直到臨終的時候接引他往生極樂世界。這比一般人理解的菩薩尋聲救苦更加安全、保險、全面而徹底了,所以念阿彌陀佛的人自然不必臨時改念其他佛菩薩了。

Namo Amituofo!

April 2, 2024

Apr 2, 2024

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

慧淨法師之救恩法語(一)

I have no wisdom now, nor do I have a single precept to hold onto.

I am like a human in a herd of cows and sheep.

I have nothing to rely on, as all my merit and virtues are expended.

I am fearful because I have all kinds of enemies.

我今無智,亦無戒行,人中牛羊,園中枯木。

我無依怙,法財盡故;我有怖畏,具諸怨故。

Namo Amituofo!

April 1, 2024

Apr 1, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

Though the grace of parents runs deep, we must eventually say farewell.

Though the love of a couple is deep, we must all separate at the end.

Life is like birds living in the same forest.

All will individually fly away when their lives are in danger.

父母恩深終須別,夫妻義重也分離;

人生似鳥同林宿,大限來時各自飛。

Namo Amituofo!

March 31, 2024

Mar 31, 2024

Wonderful Metaphors in Pure Land School

淨土宗妙喻

Metaphor 4B: A Car’s Brakes

The preventive aspect of Amitabha’s deliverance is like applying the brakes in a car. When driving, you must move forward but also know when to brake. You should not brake just for braking’s sake. You apply the brakes because you realize you’re headed in the wrong direction and need to change course. You need to slow down first, or even stop the car completely, before turning the car in the right direction. So, it is not about slamming on the brakes permanently. It is only a temporary measure. It is about braking so that the car can move in the right direction and eventually reach your destination.

Similarly, when Amitabha Buddha warns that “I will not deliver you if you commit the five gravest transgressions or slander the correct Dharma”, he does not really intend to exclude us from his deliverance permanently. It is only a warning needed to prevent such transgressions.

4B. 攝抑二門,悲智雙運妙喻之 - 煞車喻

又像開車一樣,有前進就有煞車,但是煞車並不是為了煞車而煞車,是因為發現方向錯誤了,必須改變方向,改變方向之前,就要先稍微 煞車,甚至要完全停下來,才能夠轉往正確的方向前進。所以,不是為了煞車而煞車,不是為了永久煞車,煞車只是一時的權宜之計。煞車是為了 正確前進,為了正確

到達目的地。

所以,阿彌陀佛說:「你如果犯了五逆謗法罪,就不救你。」這個,不是永遠的不救,也不是真正的不救,是權宜的不救。

Namo Amituofo!

March 30, 2024

Mar 30, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 4A. Parental Love

It is natural for parents to love their children. The loving-kindness of parents towards their children is heartfelt. This is parental love in “an embracing way”. However, young children, being ignorant and naïve, are prone to make mistakes. If parents overindulge their children and do not set any rules to restrain their unacceptable behavior, the child might not know that what he has done is wrong and that he should be sorry. Offensive behaviors quickly develop into bad habits, and these youngsters might grow up and become wicked people. Good parents want to prevent their children from committing serious wrongdoings, which common sense tells them an immature child is likely to do. The parents will go over the possible types of offensive behavior one by one and give the child a warning such as, “You mustn’t do this” or “those things are absolutely forbidden, because they are extremely grave transgressions. Though I love you dearly as my own flesh and blood, I will have no choice but to expel you from our home and break off relations with you if you commit those wrongs.” This is parental love in “a pre-emptive way”.

There is no doubt that parents deeply love their children. Yet, true parental love comprises both compassion and wisdom — the tender embracing approach and the cautionary pre-emptive approach. However, will parents really abandon their child and sever relations with him if he

has sinned? The answer is “no”. That is just an expedient tactic, not the parents’ true intention.

In fact, it is inconceivable for a loving father to say this to his child: “My son,because I love you, I don’t mind you doing anything evil.” It is simply unthinkable. It is equally unthinkable that the father will be pleased that his son has gone astray and that their relationship will improve because of that. That said, it does not mean that the father will break the tie with his mischievous son just because he has warned the child against doing wrong. A father will always treat his son with compassion and kindness, hoping that his child will one day become more than just a gentleman, he will become a virtuous and wise person.

Similarly, Amitabha Buddha hopes that we ordinary beings will all become sacred beings. We should appreciate his compassionate mind and his true intention of saving sentient beings. Amitabha Buddha doesn’t only look forward to our turning over a new leaf by forsaking evil and practicing virtue; but, he also looks forward to our taking refuge in his deliverance. We must not treat Amitabha’s deliverance as a license to do evil.

In short, the “pre-emptive way” is an expedient means which by no means leads to permanent exclusion. It is only with a true understanding of the twin aspects of parental love that we can realize how compassionate Amitabha is and appreciate the great pains he takes in ensuring the deliverance of sentient beings.

4A. 攝抑二門,悲智雙運妙喻之 - 父母愛子喻

好像父母對子女,一定是發自內心自自然然地充滿慈愛,因為父愛、母愛是天性,這是「攝取門」的意思。同時曉得小孩幼小無知,難免會犯錯,如果縱容他,不管教他,不禁止他的話,他就不知悔改,而養成壞 習慣,將來恐怕成為一個惡人,所以父母對無知的兒女在還沒犯過之前, 會以他們的常識就將來有可能犯的,一一禁止他,說:「這個不可做、那個不能犯,因為那是非常嚴重的罪過;我疼愛你們,你們是我親生骨肉,可是如果是這樣犯了的話,我就 要把你們趕出門,斷絕父子母女的關係。」這是「抑止門」的意思。所以即使父母慈愛子女,也有攝取跟抑止的慈悲愛心與智慧警誡。但如果兒女犯了過,就真的趕出門、斷絕父子母女的關係嗎?不是的,那是方便說,不是真實義。

父親不會因為愛護兒子而說:「兒子我愛你,所以你任何惡事都可以做。」不可能這樣;也不會因為兒子做惡事而喜歡、更增進父子的關係。但也不會因為曾警誡兒子不可以做壞事,一旦兒子做了壞事之後,就斷絕了父子關係,也不是這樣。而是始終都以慈愛悲憫的心來對待兒子,希望他能夠由君子而成賢成聖。

同樣的,我們也要深心體會阿 彌陀佛希望我們凡夫都能夠超凡入聖的悲心,體會阿彌陀佛救度眾生的本懷。阿彌陀佛一方面希望我們能夠改邪歸正、棄惡從善,另一方面又希望我們能夠歸入彌陀的救度,我們不能因為有了彌陀的救度,而縱惡為非。

因此,抑止門是就方便義來講, 並不是真正排除。所以,我們必須要懂得有攝取門、有抑止門,才能體會佛陀救度眾生的悲愍與苦心。

Namo Amituofo!

March 29, 2024

Mar 29, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

4. Five Metaphors describing how Amitabha’s Compassion and Wisdom Expressed through the Inhibition and Embrace of Amitabha’s Deliverance By Master Huijing

A question that often baffles Pure Land practitioners is, according to Amitabha’s Fundamental Vow, will the Buddha save evil beings who have committed the five gravest transgressions or slandered the correct Dharma? The 18 th Vow (the Fundamental Vow) in the Infinite Life Sutra assures the rebirth in Amitabha’s Land of Bliss of all those who recite Amitabha’s name and aspire to be born there. This obviously covers ANYONE, even if he is guilty of an offense and even if the offense is serious.

Yet, there is a provision in the 18th Vow that says: “except those who commit the five gravest transgressions or slander the correct Dharma.” However, in the Contemplation of Infinite Life Sutra, the passage regarding rebirth for those in the lowest level of the lowest grade says that, “even the most iniquitous sentient being who has committed the five gravest transgressions can still attain rebirth in the Land of Bliss, as long as he has a change of heart when he is about to die and recites the name of Amitabha.” With each recitation of the Buddha’s name, the evil karma of the five gravest transgressions and the suffering they will receive as retribution, are eliminated then and there.

Why are those who commit the five gravest transgressions “excluded from rebirth in the Pure Land” in the Larger Sutra; but, “embraced and delivered” in the Contemplation Sutra? How can we reconcile this inherent contradiction in the two sutras and have a correct understanding of their true meaning?

According to Masters Tanluan and Shandao, the provision in the 18th Vow that says “excepted are those who commit the five gravest transgressions or slander the correct Dharma” is for pre-emptive purposes. The ultimate intention of the pre-emptive approach is not just to prevent those wrongdoings; but, to embrace and deliver those who commit those grave offenses once and for all.

As we can see, Amitabha adopts the twin approaches of “compassion” and “wisdom” in saving sentient beings. Both are part and parcel of Amitabha’s deliverance. If sentient beings are permanently forsaken or banned from being rescued once they commit the grave offenses mentioned above; or, if Amitabha Buddha is not powerful enough to deliver them, wouldn’t the so called “great compassion and great kindness of the Buddha’s mind”, or the reference to the Buddha’s ability to bring happiness and eradicate sufferings, be mere rhetoric?

It is exactly the eradication of grave offenses and the rebirth of those who slander the correct Dharma that reveals the power of Amitabha’s vow and the perfectly flawless completion of his Buddha Mind. Wholesome and unwholesome retribution, resulting from our good and evil karma are things created in our minds.

Whether or not we can ascend to gain rebirth in the Pure Land or fall into the wretched realms of reincarnation depends on the power of Amitabha. Amitabha’s vows are inconceivable, and his power unfathomable. Below are some metaphors to show how Amitabha delivers sentient beings through his infinite compassion and wisdom. He does this by embracing them lovingly and warning them to avoid committing grave offenses.

4. 攝抑二門,悲智雙運之妙喻5則 - 釋慧淨

犯五逆謗法之極重罪人,彌陀本願救與不救?《無量壽經》「第十八願」說不論任何人,當然就是不論有罪無罪、罪輕罪重,只要他念佛,願生極樂,就必定往生極樂,可是五逆與謗法除外。但是《觀無量壽經》下品下生卻說,造了五逆極重罪的惡人,在臨終的時候若能回心念佛,也能夠往生極樂世界,當下滅除五逆的因與五逆的果報。

同是五逆,《大經》說 「唯除」,《觀經》卻是「救度而攝取」,這種彼此相違、矛盾的經文, 到底如何會通與理解? 依曇鸞大師、善導大師的解釋, 第十八願所講的「唯除五逆,誹謗正法」的「唯除」,是就抑止角度來講 的,抑止的最終目的不在抑止,而是為了攝取、救度,所以,抑止本身並不是永遠的抑止。攝取也好,抑止也好,都是阿彌陀佛的救度,阿彌陀佛就是這樣以 「慈悲」與「智慧」的雙重運作來救度眾生。如果一旦犯了五逆或是謗法,就永遠被捨棄不獲救度的話,或者佛沒有力量救度我們的話,那麼所謂的大慈大悲的佛心,或是拔苦與樂的力量,豈非就全變成是空談了?重罪消滅,逆謗得生,正顯彌陀,佛心佛力,圓滿不缺,徹底無遺。善之與惡,苦樂在心;升之與沉,淨穢由佛;佛願叵測,佛力絕思。

下面用幾則比喻顯明彌陀的攝抑二門,悲智雙運救度之法。

Namo Amituofo!

March 28, 2024

Mar 28, 2024

Master Huijing’s Short Dharma Teaching about Classification of Teachings – the Two Practices (Primary and Miscellaneous)

正雜二行判

Believing that accumulating various virtues through a myriad of perfectly accomplished practices can assure one’s rebirth in the Land of Bliss is relying on “the mind of self-power”. To perform all of these various virtues with the mind of self-power places them in the category of “miscellaneous practices”.

The practices are, of course, virtuous, and one should strive to practice them. However, the mind of self-power is not adequate to guarantee one’s rebirth in Amitabha’s Pure Land. That is why Master Shandao placed them in the category of miscellaneous practices, and asked people to discard that point of view. However, this doesn’t mean one should not try to live in a virtuous manner! Virtues should not be discarded; but, the mind of self-power should. When the mind of

self-power is discarded, all of the virtues of the so-called “miscellaneous practices” should be viewed as the practice of repaying the grace of all Buddhas.

「諸善萬行」(六度萬行),以勤修此等諸善,以為但有此善必能救度自己,必能往生極樂,仰仗修善之力,這種心態便是自力之心;以這種自力心所作的諸善便是「雜行」。

當然行為是善的,應該眾善奉行,但自力心是不好的,大師貶之,嫌為雜行,要人捨棄。這絕非捨棄行善,善不可捨,所應捨的乃是自力之心。當自力心捨掉之時,則一切所謂的雜行之諸善便完全轉變為報謝廣大佛恩之行。

Namo Amituofo!