June 29, 2024

June 29, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

Two Kinds of Dedication

Dedication, as it applies to the concepts of “going” and “returning,” refers to the benefits we are given by Amitabha Buddha. Dedication is the result of the Buddha’s power. “Going” refers to the form of rebirth. Upon hearing Shakyamuni’s teaching, sentient beings deeply believe in the exclusive recitation of the Name (Namo Amituofo/Amitabha) as our practice, and the attainment of rebirth in Amitabha’s Pure Land to realize Complete Nirvana. So, the notion of “going” in

dedication includes teaching, practice, belief and realization. It also includes the cause for the rebirth of sentient beings and eventual return to abide in Complete Nirvana.

The Buddha’s dedication to sentient beings through the notion of “going” means the cause and effects of rebirth are fully shared with sentient beings. The Buddha’s dedication to sentient beings in the notion of “returning” means, after rebirth in the Pure Land and realization of Complete Nirvana, they return to the defiled land to teach and guide sentient beings there to attain rebirth in the Pure Land. Obviously, this is an act that deeply benefits others after they have achieved Buddhahood. Amitabha Buddha enables their capacity to benefit others through his dedication to their “returning”.

To conclude, within the two kinds of dedications, the only one who can dedicate is Amitabha Buddha, and those who receive the dedication are sentient beings. So, it is the Buddha’s power that enables both “going” and “returning”. Both kinds of dedications are powered by Amitabha.

However, how does Amitabha Buddha share his merits and virtues with sentient beings, and how can sentient beings receive them?

126 二種迴向(二)

「往相」和「還相」,指佛迴向施予眾生的利益(所迴向的法益),「迴向」則是佛的作用。同時,「往相」也是往生淨土的相狀,具體指眾生因聽聞釋尊說法,深信這句「南無阿彌陀佛」名號(行),從而得以往生淨土證大涅槃(證)。所以可以說,「往相」包括教、行、信、證四法,也就是包括眾生往生之因果,最終歸趣則是證大涅槃。

佛將此「往相迴向」給予眾生,也就是佛將往生的因和果統統施予眾生,這就是「往相迴向」。而「還相」則是指還來穢土的相狀。具體來說,就是已經往生淨土、證大涅槃的人,還來此穢土教化、引導眾生往生淨土。由此可見,所謂「還相」是指,得證佛果以後的利他之行。阿彌陀佛將此利他的能力施予眾生,這就是「還相迴向」。

這就可以得出結論,也就是二種迴向說中,「能迴向」的是阿彌陀佛,而「接受迴向」的則是眾生。如「往、還迴向由他力」「彌陀成就所迴向,有往相、還相兩種」,都是在說明這個道理。可是,阿彌陀佛是通過什麼方法,將往、還二相的迴向施予眾生?眾生又是如何領受佛的迴向呢?

Namo Amituofo!

June 28, 2024

June 28, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

Two Kinds of Dedications

“Dedication” refers to the way Amitabha Buddha shares his Name (accomplished in his Fundamental Vow) with sentient beings in the ten directions. He allows us to share the power of his Name (Namo Amituofo in Chinese), which is the crystallization of all of his merits and virtues. He freely shares those merits and virtues with us by allowing us to recite his Name.

In his Commentary on the Treatise of Rebirth Master Tanluan explains that “All births in the Pure Land and all the acts of Bodhisattvas, celestial beings, and human beings there, result from the power of Amitabha Buddha’s Fundamental Vow. Why do we say this? If not for the power of the 18th Vow, the 48 vows would have been made in vain. We will now use three vows to prove what we mean.”

He then quoted the 18th Vow, the 11th Vow, and the 22nd Vow to illustrate that, no matter whether the dedication is for “going” or “returning”, the process is totally dependent on the power of Amitabha’s Fundamental Vow.

“All births in the Pure Land” refers to those acts that are dedicated to “going”, and “all the acts of Bodhisattvas as well as celestial and human beings there” refers to those acts that are dedicated to “returning”. Thus, through the two kinds of dedications, Master Tanluan reveals that rebirth is purely due to the teaching of “Amitabha’s Other-Power”.

The two kinds of dedications also explain Amitabha Buddha’s method for delivering sentient beings. In the dedication for “going”, it explains how all of the merit and virtues required for rebirth in the Land of Bliss are bestowed by Amitabha. In the dedication for “returning”, his power for guiding and teaching sentient beings to aspire to be reborn in the Pure Land and also, instilling the desire to return to the Land of Saha to enlighten sentient beings.

(to be continued tomorrow)

二種迴向(二) 

「迴向」,是指阿彌陀佛以本願名號賜與十方眾生,將功德的結晶──「南無阿彌陀佛」六字名號施予眾生,也可以說是阿彌陀佛將自己所得之功德迴轉方向,施予眾生。

曇鸞大師在《往生論註》卷下之末,做出「覈求其本」釋,指出「凡是生彼淨土,及彼菩薩、人天所起諸行,皆緣阿彌陀如來本願力故。」

接著又引用第十八願、第十一願和第二十二願,論證若往若還,都是乘阿彌陀佛的本願力。

在這一段釋文中,「生彼淨土」就是「往相」,「彼菩薩、人天所起諸行」就是「還相」。曇鸞大師的「往相」「還相」皆緣佛之願力,指出二種迴向都是佛所迴向,藉此以顯明純他力往生的要義。

二種迴向在說明阿彌陀佛的他力迴向、阿彌陀佛救度眾生的方法。其中的「往相迴向」是說明:佛施予眾生往生極樂淨土所必須的功德,和往生後成佛所必須的功德。「還相迴向」則是說明:眾生往生淨土、成就佛果後,還來娑婆之穢土,引導、教化眾生往生淨土的能力,也同樣是由佛所迴向施予的。

Namo Amituofo!

June 27, 2024

June 27, 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

Because they taught me how to attain rebirth in the Pure Land, I feel deep gratitude to my teachers. I recite Amitabha’s Name in order to repay the gift of their kindness.

I especially feel deep gratitude to Shakyamuni Buddha, who is my good advisor; and, I am more than happy to offer my gratitude to him for teaching me to be humble.

I am thankful for Shakyamuni’s grace and boundless compassion which taught me to be humble; so, I prostrate before him.

I have praised the Buddha for a long time in order to repay his kindness; and, I will continue to be thankful for his kindness for many eons.

My gratitude for Amitabha Buddha’s compassion comes from the deepest levels of my mind; and, I always try to be aware of his compassionate presence just above my head.

得生淨土報師恩 相續念佛報慈恩

特蒙知識釋迦恩 唯知慚賀釋迦恩

碎身慚謝釋迦恩 碎身慚謝報慈恩

長劫讚佛報慈恩 長時長劫報慈恩

報佛慈恩心無盡 念報慈恩常頂戴

Namo Amituofo!

June 26, 2024

June 26, 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

11. Question: Medicine Master Buddha vowed to cure our diseases. Those who practice Amitabha’s Pure Land teaching should also recite Medicine Master Buddha’s name if they get illnesses. Is this correct?

Answer: It is Not necessary! By exclusively reciting Namo Amitabha Buddha, one’s diseases can be cured as well. Please refer to the accounts related to “curing diseases through Amitabha-Recitation”, which are recorded in the Third Collection of accounts on Amitabha-Recitation.

11. 問:藥師佛發願救療種種病苦。雖修彌陀淨土法門,欲求癒病健康,必須念藥師佛,對嗎?

答:不必。專念阿彌陀佛,同樣能夠癒病。如《念佛感應錄》第三集〈念佛癒病〉各篇都是例證。

Namo Amituofo!

June 25, 2024

Jun.25, 2024

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

慧淨法師之救恩法語(一)

Amitabha loves us. If he were not compassionate, we would have no hope of being saved.

Amitabha created his vows for us after five eons of contemplation, and practiced to fulfill them for countless eons.

Amitabha accomplished the Land of Bliss for us.

The six-character Name that he accomplished, is the only credential we need to attain rebirth and become Buddhas.

彌陀愛我們,他若不慈悲,我們得救無望。

彌陀五劫所發的願為我們而發,彌陀永劫所修的行為我們而行,

彌陀願行所成就的極樂世界是我們的淨土,

所成就的六字洪名是我們往生成佛的功德資糧。

Namo Amituofo!

June 24, 2024

Jun.24, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

Seeing the auspicious atmosphere that permeates the sea and sky,

Laughing at disgusting teachings and secular disciplines.

Even though certain people have extraordinary talents and remarkable skills,

They cannot escape death, which can arrive at any time.

目空海內氣飛揚,每笑迂拘厭矩方;

蓋世才華成底用,算來終不敵無常。

Namo Amituofo!

June 23, 2024

Jun.23, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Two Rivers and A White Path (continued)

The reference to a traveler walking on the white path, single-mindedly and heading straight to the west, is also a metaphor. It shows that the man resolves “to dedicate his merits and virtues from assorted practices”. According to the Contemplation Sutra, this means dedicating all the merits from the three meritorious practices and “going all the way towards the west”, i.e., the Western Pure Land of Bliss.

The man hears someone on the east bank calling out to him, “Oh traveler! Just follow the white path toward the west.” The voice urging him is Shakyamuni Buddha’s. Why is it that we only hear Shakyamuni Buddha’s voice but cannot see him? This is because Shakyamuni Buddha has long ago entered nirvana, leaving behind his teachings, as symbolized by his voice.

Hearing someone exhorting him on the east bank and another one imploring from the west bank, the traveler resolves to follow the white path. However, hardly has he taken a few steps when someone else shouts out to him, “My friend, come back! That way is too dangerous. You won’t make it alive!” This is an allegory regarding those who have different understandings, practices, and wrong views.

They confuse and distract themselves and others with their false teachings and opinions. As a result, the great benefit of rebirth in the Land of Bliss is lost. They even fall into retrogression by committing evil deeds.

The voice from the west bank imploring. “O Traveler! Come straight here at once with single-mindedness and right attention” refers to Amitabha’s vows.

Metaphorically, it is the Buddha’s assurance to Amitabha-reciters - “Rely on the power of my vows and I will protect you! You need not fear the water of greed or the fire of anger and hatred.”

The traveler arrives at the west bank in no time and joyfully meets virtuous friends. What does that mean? It describes the true nature of our existence. We ordinary beings have been trapped in the endless cycle of birth and death since time immemorial. We are confused and deluded, entangled in retributions for karmic offenses, with no hope of liberation.

Shakyamuni Buddha urges us on the east bank, “You must aspire to be reborn in the Western Land of Bliss!” Meanwhile, Amitabha Buddha beckons from the other shore for our return home.

Let us have faith in Shakyamuni Buddha and heed his exhortation. Let us have faith in Amitabha Buddha and answer his call for us to come home. It is the fundamental intent of Shakyamuni Buddha and the Fundamental Vow of Amitabha Buddha that we be liberated from Samsara.

No matter how intense and debilitating our greed, anger and hatred are, they will be eliminated by holding fast to the practice of Amitabha-recitation. Just focus on it single-mindedly and follow the white path, the path that is born through the power of Amitabha’ vows.

Our life in this world is very short. It will be over in a flash. We will then be reborn in the Pure Land of Bliss and reunited with Amitabha Buddha. How wonderful and happy we will be!

二河白道喻 (續)

這個人走在白道上,一心直進,向西而去,“回諸行業”,以《觀經》來講,就是三福回向;“直向西方”,向西方極樂淨土而去。

東岸聽到有人在勸他:“仁者,你順著這條白道往西邊走”,東岸這個人就代表釋迦牟尼佛。為什麼只聽到聲音、見不到人呢?因為釋迦牟尼佛已經入滅了,有經典留在世上,經典就像釋迦牟尼佛的聲音。

這個人聽到東岸有人發遣、西岸有人呼喚,他就上了白道。但是,才走幾步,就有人喊他:“仁者回來!此道險惡不能過,必死無疑!”這是比喻那些別解、別行、惡見的人,妄說自己的見解,彼此迷惑動亂,失去往生大利;還有自己造罪退失的。

西岸有人在招喚“仁者,汝一心正念直來”,以此比喻阿彌陀佛誓願。“靠我的大誓願力來保護你!你不用害怕貪瞋水火。”

很快到了西岸,善友相見很歡喜,這比喻什麼呢?這是我們本來的狀況,曠劫以來沉沒在生死輪轉當中,迷惑顛倒,惡業纏縛,無法解脫。

在東岸,釋迦牟尼佛說:你要往生西方!阿彌陀佛在對面招手,呼喚我們。

信順釋迦牟尼佛的發遣,信順阿彌陀佛的招喚,信順釋迦牟尼佛的本懷和阿彌陀佛的本願。不管貪瞋煩惱多麼熾盛。一切不顧!心心唸唸,只管唸佛,踏上阿彌陀佛願力的白道。我們這一生,壽命很短暫,剎那之間過去了,就往生淨土,與佛相見,這是多麼歡喜的事情啊!

Namo Amituofo!

June 22, 2024

Jun. 22, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Two Rivers and A White Path

The meaning of this parable is explained as follows:

“East bank” refers to the Saha World in which we live. It is a wretched and dangerous place, like a burning house. “West bank” refers to the Western Land of Bliss. It is a pristine pure land adorned with precious jewels and treasures.

“A horde of vicious ruffians and wild beasts, pretending to be friendly and kind (to the traveler),” refers to the six senses, the six kinds of consciousness, the six kinds of objects desired by our senses, the five aggregates and the four elements of sentient beings.

“Pretending” here means cheating, being hypocritical. Those “who pretend to be friendly and kind” refers to people who show goodwill in a pretentiously caring and considerate manner; but, who really want to cause harm to others.

“A wasteland where there is no one to be found” refers to the traveler wandering in the wilderness alone, only attracting evil beings who are disguised as good companions. The traveler lacks the good fortune to meet virtuous advisors.

What do the “two rivers - of water and fire” represent? Water stands for our cravings based on greed; and fire, our afflictions caused by anger and hatred. “A white path (about four or five inches wide) between the water and fire” contrasts our weak abilities to realize the mind which aspires to be reborn in the Pure Land. Our strong attachments and hatred are unfathomably deep and boundless, just like the two rivers stretching without end to the north and south.

Our kindness and aspiration to be reborn in the Pure Land come from our fleeting and faint glimpses of the pure mind. On the rare occasions when it is revealed, it cannot rival the colossal magnitude of our greed, anger, and hatred. That is why the white path is described as very narrow - only four or five inches wide.

Analogous to surging waves that splash against one side of the white path, our cravings are constantly present, and they contaminate and ruin our compassion. Therefore, despite the good deeds we try to practice, our virtues are constantly poisoned. Similarly, like blazing flames that relentlessly scorch the other side of the white path, our hatred and anger can easily destroy the Dharma storehouse of our merits and virtues.

二河白道喻 (續)

合喻的意思是:

東岸就是指我們娑婆世界,娑婆火宅。西岸就是指西方極樂世界,清淨莊嚴寶國。

“群賊、惡獸詐親”比喻眾生六根、六識、六塵、五陰、四大也。“詐”就是欺詐、虛偽。“詐親”就是假裝友好親善,其實想害你。

“無人空迥澤”比喻一個人孤孤單單地待在空空蕩蕩的原野當中,經常遇到惡友,遇不到真的善知識。

水火二河代表什麼呢?水,代表我們的貪愛;火,代表我們的瞋恨。

中間這條只有四五寸的白道,代表我們眾生在貪瞋煩惱當中,能夠生起清淨的願往生心。因為凡夫眾生的貪心、瞋恨心很強盛,所以用南北不見邊、其深無有底的水火二河來形容。

而善心、願生淨土的心若隱若現,即使偶爾顯露出來,跟貪瞋心也不能比。善心很微弱,所以用四五寸白道來形容。

水河的波浪起來,經常把白道打濕,比喻我們的貪愛心經常現起,染污我們的善心。雖修善法,但被貪心所染,成為雜毒之善。火焰常燒這條白道,代表我們的瞋恨心、嫌噁心能夠燒損功德法財。

Namo Amituofo!

June 21, 2024

Jun.21, 2024

Common Knowledge in the Pure Land Teaching

淨土小常識

The Dedication of Other-Power

(continued)

Sentient beings who are drowning in the sea of suffering have been entangled in their afflictions for countless eons. If they solely rely on their own power, they have no way to liberate themselves, no capacity at all. The only way that can rescue them from suffering must be simple and easy-to-do, and only relies upon Amitabha’s Other-Power. So, it is not difficult to understand Amitabha Buddha’s intention in dedicating his Other-Power. It says, “I shall become a great benefactor to save the poor and afflicted everywhere.”

Since Amitabha made his vows to become a great benefactor while in his causal ground, he continues to enact those vows forever. As said in the Great Sutra, “If a person hears the Buddha’s name, rejoices and recites it even once, you should know that this person has received the utmost benefit, which is to possess supreme merit and virtue.” Why does that person rejoice? It is because he receives the utmost benefit, which is to possess supreme merit and virtue.

Bodhisattva Vasubandhu says in the Treatise on Rebirth, “Observing the power of Amitabha’s fundamental vows, [I find that] those who encounter it never come up empty-handed. It enables rapid fulfillment of the great treasure ocean of merit and virtues.” This indicates that a person who encounters the power of Amitabha’s fundamental vows has already attained the great treasure ocean of merit and virtues.

125 他力迴向

無始以來常沉沒於生死之苦界、為罪業所纏縛之眾生,依憑自身之力是無論如何也無法解脫的,因此可以說這種眾生是完全不具備解脫的能力的。而想要使這種不具備解脫能力的眾生也能夠獲救、而且是簡單易行的方法,便唯有依靠外力之施予此一途。如此便不難發現,「不為大施主,普濟諸貧苦」是在彰顯他力迴向之意。

因為在阿彌陀佛因位所發之誓願中便已存有要將法財施予眾生之意涵,故而在阿彌陀佛成就佛果之後才會再發重誓,誓言要將功德法財施予眾生。《大經》流通分言「其有得聞彼佛名號,歡喜踴躍乃至一念,當知此人為得大利,則是具足無上功德」,此文在於說明聞信阿彌陀佛名號而歡喜踴躍之人,在其心生歡喜之當下便獲得大利益,而獲得大利益便等於獲得無上功德。而眾生之所以在聞信阿彌陀佛名號而心生歡喜之當下便可以獲得無上功德,這完全是佛之迴向所使然。

天親菩薩據此於《往生論》言「觀佛本願力,遇無空過者,能令速滿足,功德大寶海」,說明凡值遇佛本願力之人,在其值遇之當下便已滿足功德大寶海。

Namo Amituofo!

June 20, 2024

Jun.20, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

Dedication of Other-Power (continued)

Amitabha Buddha further reiterated his 18th Vow in “the Verse of Heavy Vows.”

“If I should not become a great benefactor,

In lives to come for immeasurable kalpas,

To save the poor and the afflicted everywhere,

May I not attain perfect Enlightenment. “

“Immeasurable kalpas’ refers to infinite future eons after he becomes a Buddha.

“The poor and the afflicted” refer to ignorant sentient beings who cannot accumulate adequate wisdom and blessings to cease reincarnating within the Six Realms, and suffer unceasingly on the dangerous paths of birth-and-death.

Master Yongming said, “Poverty refers to all sentient beings who lack the wealth of the Dharma.” So, from a Buddhist perspective, poverty means lacking the capacity to become a Buddha.

Thus, Amitabha Buddha who made great vows while in his causal ground, wished to become a great benefactor after becoming a Buddha, so that he can relieve and deliver “poor” sentient beings. He aims to deliver those who are drowning in the sea of birth-and-death and entangled in afflictions, because they have insufficient Dharma wealth to become Buddhas. Amitabha Buddha shares his wealth with them, so that they can leave the deep sea of suffering, and attain rebirth in the Pure Land of infinite peace and joy.

125 他力迴向

阿彌陀佛又進一步在第十八願的重誓偈中明確這一點,言「我於無量劫,不為大施主,普濟諸貧苦,誓不成等覺」。

「無量劫」指成佛以後、盡未來際無量劫之時間。「諸貧苦」者,《法華經》卷一「方便品」言「六道眾生,貧窮無福慧,入生死險道,相續苦不斷」。

永明大師《宗鏡錄》卷九十五解釋《觀佛三昧經》之「貧窮薄福」言「一切眾生以無法財名為貧窮」。結合這些引文可以看出,佛教所說的貧窮是指那些不具足成佛資材的人。

如此看來,阿彌陀佛於因位時誓言要在成佛後的無量劫間成為濟度諸貧苦的大施主,是為了救度那些於無始以來因不具足成佛之法財而常沉淪與生死界中、為苦惱所纏縛的眾生;阿彌陀佛施予其法財,使此等眾生得脫苦惱之深淵,往生涅槃常樂之淨土。

Namo Amituofo!

June 19, 2024

Jun.19, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

The Dedication of Amitabha’s Other-Power

The Pure Land School specially establishes the teaching of the dedication of Amitabha’s Other-Power. It is unique among the Buddha’s teachings and isn't mentioned in any of the other Buddhist schools. “ The dedication of Amitabha’s Other-Power” is taught to explain the cause and effect of rebirth for sentient beings in Amitabha’s Pure Land, which is bestowed by Amitabha Buddha.

Basically, all Buddhas make Four Great Vows, including the first one - “ the number of sentient beings is boundless , I vow to deliver them all.” However, the deliverance of most Buddhas is limited to speaking the Dharma in order to guide their followers to cultivate; but, they cannot dedicate their “Buddha-power” to facilitate their deliverance.

The 18th Vow of Amitabha is different from the vows of all other Buddhas, because he accomplishes their deliverance through dedication of his “Other-Power”. This demonstrates that the deliverance of other Buddhas is not as complete as that of Amitabha.

As it is said in Amitabha’s 18th Vow, “ when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name even ten times should not be born there, may I not attain perfect Enlightenment.” Thus, Amitabha Buddha has vowed to bear all of the responsibilities for the rebirth of sentient beings.

125 他力迴向

淨土宗特立彌陀他力迴向之教義,他力迴向乃他宗所沒有,淨土宗獨有之特色。他力迴向在於說明眾生往生之因與果,皆為阿彌陀佛所施予。

本來諸佛皆各自建立四弘誓願,其中第一願便是眾生無邊誓願度,即立誓要救度一切眾生。不過這種救度依然停留在通過說法指導眾生修行佛道這一階段,而佛力迴向之救度卻未見於諸佛之誓願。

而阿彌陀佛之特殊誓願則超異於諸佛而成就他力迴向之救度。這便可以看出,諸佛之救度仍不夠徹底,而唯有阿彌陀佛之救度已臻於極致。

阿彌陀佛之第十八願誓言「設我得佛,十方眾生,至心信樂,欲生我國,乃至十念,若不生者,不取正覺」,既然阿彌陀佛已經誓言要承擔眾生往生之全部責任,那麼在其所發之願中便一定已經存有要將往生之因迴向予眾生的意涵。

Namo Amituofo!

June 18, 2024

Jun.18, 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

We can be reborn in the treasure land with no further rebirths,

Entirely through the grace and power of Amitabha’s vow.

得此無生寶國地,皆是彌陀願力恩。

Namo Amituofo!

June 17, 2024

June 17, 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

Question: The Buddha taught us that the holy mantras of buddhas and bodhisattvas have great power. I practice Amitabha-recitation regularly. Is it necessary for me to also focus on and recite those mantras when I want to subdue devious demons?

Answer: No, it is not necessary! The exclusive recitation of Namo Amitabha Buddha(Namo Amituofo)is the King of all mantras. By reciting Namo Amituofo one gains the effects of all mantras. When we exclusively recite Namo Amitabha Buddha, Amitabha and all the other Buddhas, Guanyin, Shizhi and all the other bodhisattvas completely protect us. Even though

we do not recite the other mantras, none of those devious demons can hurt us. Please read the accounts related to the above question, which are recorded in the Third Collection of accounts of the benefits of Amitabha-Recitation.

10 問:諸佛菩薩神咒,有大神力。雖修念佛,欲求去邪鎮魔,必須持念神咒,對嗎?

答:不必!一句彌陀,咒中之王,一切神咒可以達到的功效,念阿彌陀佛名號都能得到。專修念佛之人,蒙彌陀、諸佛、觀音、勢至、諸大菩薩直接護念,雖不持咒,一切外邪魔難自然不侵。如《念佛感應錄》第三集第11頁「六字佛牌 放光退鬼」、第15頁「六字佛牌 退附體貓」以及〈念佛退鬼〉各篇,都是實證。

Namo Amituofo!

June 16, 2024

Jun.16, 2024

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

慧淨法師之救恩法語(一)

Amitabha loves us. For the sake of delivering us, Amitabha made his 48 vows after 5 eons of contemplation and practiced countless more eons to realize those vows. Finally, he accomplished the Land of Bliss and the merits and virtues necessary for our rebirth 10 eons ago. These are contained in his Name (Namo Amituofo) in the form of light, in order to

enable us to have faith in this teaching, aspire to be reborn in his Pure Land, and exclusively recite his Name.

彌陀愛我們,彌陀為救度我們:以五劫時間為我們發願,以永劫時間為我們修行,十劫之前終於為我們成就極樂世界,成就我們能夠往生成佛的功德,此功德皆在「南無阿彌陀佛」六字光明名號中,使我們信心求念。

Namo Amituofo!

June 15, 2024

Jun.15, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

The ancient path is long and covered with dust.

It leads to other counties without knowing what will happen.

Looking back, it is already far away from the mountain in my homeland.

At sunset only empty clouds are seen.

滾滾紅塵古路長,不知何事走他鄉;

回頭日望家山遠,滿目空雲帶夕陽。

Namo Amituofo!

June 14, 2024

Jun.14, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Two Rivers and A White Path

This parable has a very subtle and deep meaning. Let’s take a look at the meaning of these metaphors:

The “East bank” refers to the Saha World, a place as wretched and dangerous as a burning house; while the “West bank” refers to the treasure-adorned Pure Land of Bliss.

“A horde of vicious ruffians and wild beasts pretend to be friendly and kind to the traveler.” This refers to: the six senses, the six kinds of consciousness, the six sense objects, the five aggregates, and the four elements of sentient beings.

“The wasteland where there is no one to be found” refers to the fact that we are always surrounded by false and ignorant “friends”, who make it very difficult to meet a truly good teacher.

“The two rivers, of water and fire,” describe sentient beings’ greed and lust, which are like surging waves; and their anger and hatred, which burn like fire.

“The white path in the middle, four or five inches wide,” shows that a pure aspiration for rebirth can still arise despite sentient beings’ passions of greed and anger. Since our greed and anger can be intense, they are compared to surging water and roaring fire. Quite often the goodness in our minds is weak, here it is compared to a narrow trail, as symbolized by the white path.

Further, “waves that always splash the path” are like our greed, that always arises and defiles our minds. “Flames constantly burn the path” shows that anger and hatred burn the Dharma-treasure of virtue.

“The traveler at once takes the white path westward,” describes the practitioner who dedicates the merits and virtues from his assorted practices to his rebirth in the Western Land of Bliss.

“Hearing a voice from the east bank urging him to proceed, he immediately takes the path to the west.” This shows that, even though Buddha Shakyamuni has already passed and people cannot see him, his teachings are still very much with us and can be followed. This teaching is expressed by the voice from the east.

“As he takes a step or two, a horde of ruffians tries to trick him into returning.”This refers to those who have different understandings, different practices, or mistaken views, who try to confuse practitioners of the Pure Land Path. They even commit bad karma that forces them to retrogress.

“He hears the voice of someone from the west bank calling out to him”. This is the primal vow of Amitabha Buddha.

The scenario of “the traveler’s speedy arrival at the west bank and his rejoicing at seeing his good friends,” shows that sentient beings who are trapped in the cycle of birth and death for endless reincarnations, with no hope of liberation, are urged by Shakyamuni to proceed to the west and are summoned there through Amitabha’s great compassion.

They now faithfully rely upon the power of Amitabha’s primal vow and are no longer afraid of the two menacing rivers. They hold fast to the practice of Amitabha-recitation single-mindedly. At the end of their lives, they will be transported to the Pure Land by Amitabha, where they will live in infinite bliss.

還有另一層比喻。

次合喻者:

言“東岸”者,即喻此娑婆之火宅也。言“西岸”者,即喻極樂寶國也。

言“群賊、惡獸詐親”者,即喻眾生六根、六識、六塵、五陰、四大也。

言“無人空迥澤”者,即喻常隨惡友,不值真善知識也。

言“水火二河”者,即喻眾生貪愛如水、瞋憎如火也。

言中間“白道”四五寸者,即喻眾生貪瞋煩惱中,能生清淨願往生心也。乃由貪瞋強故,即喻如水火;善心微故,喻如白道。

又,“水波常濕道”者,即喻愛心常起,能染污善心也。

又,“火焰常燒道”者,即喻瞋嫌之心,能燒功德之法財也。

言人行道上“直向西”者,即喻回諸行業,直向西方也。

言“東岸聞人聲勸遣,尋道直西進”者,即喻釋迦已滅,後人不見,由有教法可尋,即喻之如聲也。言或行一分二分,“群賊等喚回”者,即喻別解、別行、惡見人等,妄說見解,疊相惑亂,及自造罪退失也。

言“西岸上有人喚”者,即喻彌陀願意也。言“須臾到西岸,善友相見喜”者,即喻眾生久沉生死,曠劫輪迴,迷倒自纏,無由解脫;仰蒙釋迦發遣,指向西方,又藉彌陀悲心招喚,今信順二尊之意,不顧水火二河,唸唸無遺,乘彼願力之道,捨命以後,得生彼國,與佛相見,慶喜何極也。

Namo Amituofo!

June 13, 2024

Jun.13, 2024

Common Knowledge in the Pure Land Teaching

淨土小常識

The non-duality of the Name and Body (continued)

The names that humankind uses are just “symbols” given for the sake of referring to the things we encounter in the world. The name does not possess the form or functional capacity of what it refers to. So, it cannot be said that there is a “non-duality of the name and what it refers to.

However, Amitabha’s body and his Name are non-dual, because his Name is replete with the functional capacities, and all of the merits and virtues of the Buddha’s body. Thus, exclusively reciting the Name (Namo Amituofo) can render great benefits to sentient beings.

Above all, because Amitabha Buddha has realized the ability to perfectly penetrate all phenomena without any obstructions, his body and Name are non-dual. Though non-dual, the Buddha’s body is beyond description ,while his Name is an expedient means for sentient beings to receive his infinite merits and virtues. Please do not misunderstand them.

That is to say, the Buddha’s body cannot be encountered only through belief or faith; but, only through meditative concentration. At the same time, those who contemplate the Buddha’s body can attain the Buddha’s merits and virtues, but not those who only have faith in the Buddha's body.

Thus, sages can experience the Buddha’s body through contemplation and attain his merits and virtues; but, not ordinary beings who are incapable of the necessary level of concentration. In this respect, in order to benefit ordinary beings, Amitabha Buddha accomplished his Name. It contains all of his infinite merits and virtues, so that all sentient beings can receive them through the exclusive recitation of his Name.

The Name is the Buddha’s body, and the Buddha's body is the Name. The Buddha’s body is the Name with no sound, and the Name is the Buddha’s body that we can recite. They are non-dual. However, non-duality doesn’t mean “they are one”! So, please don’t draw that conclusion?

With respect to Pure Land School, this is all based on the 18th Vow and the passage on its accomplishment. They affirm that the exclusive recitation of Amitabha’s Name is the correct practice for returning to his Pure Land.

124 名體不二 (續)

我們人類的名字都是為稱呼實體而假立的符號,名本身並不具有能力和作用,因此無法名體相即不二。可是阿彌陀佛之佛體與名號是相即不二的,其名號也具足其佛體所具之全部功德與能力,因此這句南無阿彌陀佛名號才能夠給予眾生大利益。

總而言之,因為佛證悟了萬象無礙圓通之理,所以其名與體才可以不二;不過雖然佛名體不二,但佛體是觀念的對象,而名號是信仰的對象,兩者的區別不能夠混淆。

詳細來說,佛體是觀念之對象,而非信仰之對象,也就是說佛體不是通過信仰、而是需要通過凝神觀想才能夠接觸得到。同時,觀念佛體之人則可以通過觀念佛體得到佛體所具之功德,但佛體的功德卻無法通過信仰得到。

正因如此,聖者才可以通過凝神觀想直接與佛體相接觸而獲得廣大之功德,但凡夫就無能為力了。阿彌陀佛為了讓不堪修觀的亂想凡夫只要信仰、稱念佛的名號便可以獲得佛的廣大功德,故而成就圓具佛體全部功德、能力之名號。

名號即佛體,佛體即名號;佛體是無聲之名號,名號是有聲之佛體,兩者不二。但不二並不等於唯一,所以在涉及到對所歸之體的討論時最好不要妄下定論。

以淨土宗來說,是以第十八願及第十八願成就文為依據,確定所歸之法為名號的。

Namo Amituofo!

June 12, 2024

Jun.12, 2024

Common Knowledge in the Pure Land Teaching

淨土小常識

The Non-duality of the Name and Body

The non-duality of the Name and Body explains the relationship between Amitabha’s Name and his real existence, which is the non-duality of his form and body. This term originated in the Commentary on the Determinant Settled Mind. It says, “Because the practice revealed in the great vow, is based on the non-duality of Amitabha’s Name and body, the Name is the same as the entire body of perfect Enlightenment. As it is the body of perfect Enlightenment, it is also the body of rebirth for all sentient beings in the ten directions. As it is the body of rebirth, our practice and aspiration for rebirth are complete.”

The Commentary on the Treatise of Rebirth says, “Phenomena differ in countless ways and should not be covered by the same rules. There are cases where the names themselves are the phenomena [they denote].

There are also names that differ from the phenomena [they represent]. The former include the names of Buddhas and Bodhisattvas, “Prajna-paramita,” Dharani phrases, as well as spells and [mystical] terms.

This explains that Amitabha’s Name is the Dharma, the teaching. If sentient beings believe in this Name and recite it accordingly, it can dispel and eradicate all ignorance, and it can satisfy all wishes and aspirations.

It is the same as the Q and A in the third section on comprehensive giving in the Collection on Peace and Joy written by Master Daochuo. It is also stated in the Commentary on the Meaning of the Infinite Life Sutra, “All Buddhas share their virtues through their names; so, by reciting a buddha’s name we receive that buddha’s virtues. Just as virtues can eradicate offenses and produce blessings, so can the name. If one recites the name, one’s offenses will be eliminated and one’s blessings increased. This explains the principle of the non-duality of form and body as said above.

Amitabha’s Dharma body and his Name are inseparable, because the name cannot exist if it is detached from the Dharma body of Amitabha. Thus, the Name and body are inseparable. It is just like ice and water, which also demonstrate the non-duality of name and body. It is because the merit and virtues and the capacity of Amitabha Buddha’s body are exactly the same as those of his Name. There is no difference, so it is called non-dual.

(to be continued tomorrow)

124 名體不二

名體不二旨在說明南無阿彌陀佛名號與阿彌陀佛之實體間存在的相即不二之關係。名體不二出自《安心決定鈔》所言之「名體不二弘願之行故,名號即是正覺之全體;正覺之體故,即是十方眾生往生之體;往生之體故,我等之願行無不具足。」

《往生論註》卷下言「諸法萬差,不可一概。有名即法(實體謂之法),有名異法。名即法者,諸佛菩薩名號、般若波羅蜜及陀羅尼章句、禁咒音辭等是也」,說明以彌陀名號即是法故,眾生若信此名號而稱念之,則能破滅一切無明,滿足一切志願。

《安樂集》卷上第二大門之「第三廣施問答」所說之內容也與此相同。又法位於《無量壽經義疏》亦言:「諸佛皆德施名,稱名即稱德,德能滅罪生福,名亦如是。若信佛名,能生善滅罪。」以上諸文都是在說明名與法相即不二的道理。

在阿彌陀佛之實體與南無阿彌陀佛之名號這兩者之間存在不離不二的關係。因為名號並非離於如來之實體而獨立存在,故謂之「名體不離」;又因為如來之實體與名號恰如冰與水之不二,故謂之「名體不二」。因為佛體所有之功德能力與名號所具之功德能力完全同一、無有差別,故謂之不二。

Namo Amituofo!

June 11, 2024

Jun.11, 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

Without being open to the great power of Amitabha’s vow, during which time or eon will we be able to leave the Land of Saha?

不蒙彌陀弘誓力,何時何劫出娑婆。

Namo Amituofo!

June 10, 2024

Jun 10, 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

9. Question: Skanda Bodhisattva is specially responsible for protecting the Dharma. Even though we practice Amitabha-recitation, we should recite the Dharma and make offerings to Skanda Bodhisattva; so that we can have his assistance in our cultivation and fewer karmic obstructions. Is this correct?

Answer: It is Not necessary! For those who make offerings to Amitabha, exclusively recite his Name, and aspire to be reborn in his Pure Land; Amitabha Buddha always dwells above their heads, Guanyin and Shizi always follow them like shadows, and all of the other Buddhas constantly protect them. Moreover, twenty-five bodhisattvas come and embrace them everywhere at all times, and countless manifested buddhas and bodhisattvas encircle them day and night.

All of the deities and gods think of them reverentially. No demons or ghosts can take advantage of them or hurt them, and all of their calamities will naturally disappear . Skanda Bodhisattva will come, together with all other bodhisattvas, to protect and support them even though he may not be invited. Please read the accounts related to the above question, which are recorded in the Third Collection of accounts on the benefits of Amitabha-Recitation.

9 問:韋馱菩薩專職護法。雖修念佛,欲求修行得護助、少障緣,必須供念韋馱菩薩,對嗎?

答:不必!專供專念阿彌陀佛、願生淨土的人,如《觀經》、《阿彌陀經》、《十往生經》等說:阿彌陀佛常住其頂,觀音、勢至如影隨形,恆沙諸佛共來護念。又有二十五位大菩薩攜諸大菩薩,一切時處,前來擁護。復有無數化佛、化觀音勢至菩薩,百重千重圍繞,晝夜不離。

所有天神地祇,也都恭敬愛念。一切惡鬼惡神不得其便,一切厄難災障自然消散。韋馱菩薩亦必隨諸菩薩,不請自來,前來護持。《念佛感應錄》第三集第107頁「現代女鬼 真實故事」,及〈佛名具德〉、〈念佛退鬼〉中各篇相關內容,都是事證。

Namo Amituofo!

June 9, 2024

Jun. 9, 2024

Short Dharma Teaching about the Grace of Deliverance

救恩法語(一)

A kind father will not be glad when his children do evil and will never give up on them if they do.

Because Amitabha has infinite compassion for sentient beings and their karmic offenses, he constantly strives to deliver them and never gives up.

慈父不因兒女行惡而歡喜,亦不因兒女行惡而捨棄。

彌陀悲愍眾生之罪惡,因悲愍而不捨棄,誓必救度。

Namo Amituofo!

June 8, 2024

Jun.8, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

How can we always win over others through competition?

The history of a hundred years is just a drama.

When the beat of the drum stops,

We still don’t know where our homeland is.

休得爭強來鬥勝,百年渾是戲文場;

頃刻一聲鑼鼓歇,不知何處是家鄉。

Namo Amituofo!

June 7, 2024

Jun.7, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Two Rivers and A White Path (continued)

Just as he is hesitating, he hears a voice from the east bank urging him on, “Oh traveler, be resolute and follow the white path! I can assure you that you won’t fall into the rivers. If you stay where you are, you will surely die.”

No sooner does the voice on the east bank fade than someone calls to him from the west bank, “ Keep walking straight ahead, single-mindedly and with constant mindfulness. Don’t be afraid, I will protect you!”

Upon hearing someone exhorting him to go forward from this side and another imploring him to cross from the other side, the man makes up his mind to head straight to the west along the white path. He has no more doubt, fear, or hesitation.

Shortly after he sets off on the white path, the horde of vicious ruffians on the east bank calls out to him: “Friend, come back! That way is too dangerous! Look at the crashing waves and the blazing flames! There is no way you can make it! You are bound to die! We are pleading with you to come back for your own good. We mean you no harm. Please come back!

Though he hears them yelling , the man ignores all their tricks. Instead, he listens only to the voice from the western shore and keeps moving toward it,single-mindedly with no hesitation.

Protected as promised, the traveler reaches the other shore in no time. In a flash, he is forever free of all dangers and threats, including the bandits, ferocious beasts, vermin, vipers, and the threatening rivers of water and fire. Reuniting with his good friends and family members, the new arrival is filled with unparalleled joy.

This is a parable spoken for us!

東岸的聲音剛落,西岸也有人在對面喊他:“你一心正念,徑直過來,不要害怕,我來保護你!”

這個人聽到這邊有人要他過去,那邊有人要他過來,心就決定下來了,要順著這條道過去,直進向西,不生疑惑心,也不生恐懼心,也不生退墮心。

剛上這條白道,才走一步兩步,東岸的群賊在岸邊大喊:“仁者,你回來!這條道太險惡了,水這麼洶湧,火這麼猛烈,你沒法過去!你必死無疑!我們喊你回來都是關心你,我們對你沒有惡意,你回來吧!”

雖聽到背後群賊的喊聲,但是他不被欺騙,不受他們的誘惑,他只聽從對岸的呼喚聲,順著這條白道,唸唸不捨這條白道,向西而去。在對方的保護下,很快就到對岸了,剎那之間就永遠離開了群賊、惡獸、毒蟲、水火......種種險難的境界通通遠離。到了對岸之後,與善友、家人團聚,感到無上的喜悅!

這個比喻說的就是我們啊!

Namo Amituofo!

June 6, 2024

Jun 6, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Two Rivers and A White Path

Overview of the parable:

Imagine a man traveling West for a hundred thousand ‘li’. On his journey, he comes across two rivers blocking his way forward. One is a river of blazing fire stretching south. The other is a torrential river stretching north. Each of the rivers is unfathomably deep. They stretch without end to the north and south.

Sandwiched between the fire and water, however, is a white path which is no more than four or five inches wide. Extending from the east to the west bank, it is about a hundred steps long. With surging waves splashing on one side and burning flames scorching on the other, the narrow trail is under ceaseless attack.

The man is unarmed in the middle of a deserted land. Very soon a group of wicked bandits and ferocious beasts see him all alone. They quickly begin to run toward their prey. Scared to death, the man flees straight towards the west until he sees the rivers of water and fire blocking the way ahead.

He says to himself, “I can see no end to either of these rivers. There is only a white path between them, which is no wider than four or five inches. It looks extremely dangerous to walk upon. Although the shores are not far apart, the water and fire, the hunters behind, and the vipers and beasts all around, how can I cross the river alive! Today must be my last day!”

He wants to turn back ; but, the bandits are closing in with horrible menacing screams. There is no way back. On his left, tigers with wide open jaws await him while, on his right, tongue-flicking serpents are ready to smother him. He knows he should head west on the white path; but, the thought of falling into either river scares him.

At that moment, his panic and fear are beyond words. He weighs the situation and thinks, my situation is truly desperate. I will die whether I turn back, stay, or cross over to the other bank. With the white path as my only choice, I have nothing to lose by giving it a chance. The fact that it exists must mean it is for people to walk on. I’m sure I can cross.

二河白道喻

比喻大意:

譬如有一個人,想往西走,路途遙遠,百里千里。突然在半路上就見有兩條河,隔在半路,將道路攔腰切斷,往南是一條火河,往北是一條水河。兩條河都是百步之寬,深沒有底。火河,向南看沒有邊;水河,向北看也沒有邊。水河和火河的正中間,有一條白色的道路,大概四五寸寬。這條白道從東岸跨到西岸,也是一百步。狹小的白道在水火二河中間,水河掀起波浪,澆濕這條小白道;火河吐出火舌,燒這條白道。輪番進攻,片刻都不休息。

這個人獨自來到這片空曠的原野,赤手空拳,很多盜賊、惡獸看見他孤身一人,爭相趕來殺他。他很害怕,徑直往西邊跑,跑著跑著,就看見這水火二河攔住了道路。他心裡就想:“這兩條河看不到邊,二河中間,只有一條四五寸寬的白道,太狹小了。兩岸相隔不遠,可是前有水火,後有追兵,左右都是毒蛇猛獸。怎麼過得去啊!今日定死無疑了!”他就想往回走。後面喊聲陣陣,漸漸殺來了,後退是不可能了。想往南邊走,老虎嘴都張開了;想往北邊走,毒蛇把舌頭都吐出來了。正想向西順著白道過河,但是又怕掉到這水火二河中。

當時他的惶恐、恐怖無法用語言來形容。就自思自念:“形勢非常危急,我要是回去,死路一條;我停在這裡不動,也是坐以待斃。到對岸可能也是死,反正都是死路一條,沒辦法了,既然有這條白道,總是給人走的,肯定可以過去!”

當他這樣思量的時候,突然就聽到東岸有人勸他:“仁者!你就打定主意、下定決心順著這條道前行,肯定不會掉到水火當中死掉!如果你在這裡不動,那就死定了!” 

Namo Amituofo!

June 5, 2024

Jun. 5, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

Two Kinds of Dedications (continued)

Dedication means the offering of the six-character Name(Namo Amituofo) to sentient beings in the ten directions, as said in the Fundamental vow. It is the crystallization of Amitabha’s merits and virtues. It can be said that Amitabha Buddha shares his merit and virtues with sentient beings; so that, they in turn can benefit others.

They arise from the functional capacity of the Buddha who bestows the benefits of going and returning through his dedication. Going means rebirth in the Pure Land. It specifically refers to the deep belief in and the exclusive recitation of the Name (“Namo Amituofo”) upon hearing Shakyamuni’s teaching , in order to realize Nirvana upon rebirth in Amitabha’s Pure Land.

So, “going” includes the four Dharma teachings - faith, aspiration, practice, and realization; which are the cause and effect of the rebirth of sentient beings.“Returning” is the attainment of realization through rebirth in the Pure Land.

The Buddha dedicates the cause and effect of “going” or rebirth to all sentient beings, and also of “returning” to the defiled land to guide sentient beings to be reborn in the Pure Land, where they will attain pure Nirvana.

Thus, “returning” means the practice of benefiting others after realization of enlightenment. Amitabha Buddha bestows the capacity to benefit other sentient beings as well.

123 二種迴向 (一) (續)

迴向者,以本願名號賜與十方眾生也。迴向是指阿彌陀佛將功德結晶之南無阿彌陀佛六字名號施予眾生,也可以說是阿彌陀佛將自己所得之功德回轉方向,施予眾生。

其中的往相與還相指佛迴向施予眾生的利益(即所迴向之法益),迴向則是佛的作用。同時,往相也是往生淨土之相狀,具體指眾生因聽聞釋尊之說法而深信這句南無阿彌陀佛名號(行),從而得以往生淨土證大涅槃(證)。所以可以說,往相包括教、行、信、證四法,亦即包括眾生往生之因果,而往相的最終歸趣則是證大涅槃。

而佛將此往相迴向給予眾生,亦即佛將往生之因與果通通施予眾生,這便是往相迴向。而還相則是指還來穢土之相狀,具體來說就是已往生淨土並證大涅槃之人還來此穢土,教化、引導眾生往生淨土。

由此可見,所謂還相是指得證佛果以後的利他之行,而阿彌陀佛將此利他之能力施予眾生,這便是還相迴向。

Namo Amituofo!

June 4, 2024

Jun. 4, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

Two Kinds of Dedications (continued)

Amitabha Buddha combines the two kinds of merits and virtues, for going and returning, in his single great six-syllable Name, and then shares his Name with all sentient beings. It is like a father who gives a hundred-dollar bill to his son, who is ready to leave home and study overseas. So, the money is of course, good for going to and returning from his destination.

It is the same as the Name, which contains all of the merit and virtues necessary for our rebirth in Amitabha’s Pure Land, where we will become Buddhas, and also for returning to the Saha World to benefit others.

As far as the substance of the Dharma shared through dedication, it entirely relies on Amitabha’s unique six-syllable Name. It says, “The grace of Amitabha’s dedication is inconceivable. It contains both the dedication for returning and the dedication for going.

In this respect, as both kinds of dedications are initiated by Amitabha, they are not really comprised of two different substances, even though they are different in the benefits bestowed upon sentient beings.

As the two kinds of merits and virtues (for going and returning) are contained in the single Name, “Namo Amituofo”, and are dedicated to us, we can instantly receive these merits and virtues upon hearing about this Name and exclusively reciting it.

However, going and returning follow a sequence, one after the other, so it is said, “the dedication for returning is included in the benefit of dedication for going”. This reveals that the realization of the benefit of returning is based on the realization of the benefit of going.

123 二種迴向 (一) (續)

阿彌陀佛是將往還之二種功德全部凝聚在一句六字名號中,然後將這句名號迴向施予眾生。這就好像父親在其子行將離家、外出求學之際,父親將一張百元紙幣作為旅途往返之花銷交予其子,那麼在這張百元紙幣中便自然具有前往目的地和從目的地返回的功能。

六字名號也是如此,其中蘊含著我輩往生淨土成佛和還來娑婆利他之功德。所以若論迴向之法體,則完全在於這一句南無阿彌陀佛六字名號,如言「阿彌陀佛之迴向,恩德廣大不思議,往相迴向利益中,亦回入還相迴向。」

由此看來,所謂的二種迴向都是由佛同時發起的,所以並非兩種不同的迴向,只是由於這兩種迴向在我等眾生身上所顯現的利益有所不同,所以才分為往相與還相。

佛將此往還之二種功德完全收入這一句南無阿彌陀佛名號中並迴向施予我等,因此我等在聞信名號之當下便等於頓時領受此二種迴向之功德,而無前後次第之分別。

不過利益的實現卻有因果之前後與往還之次第,即往相之因在前,還相之果在後。因為往相與還相有此次第之關係,故言「往相迴向利益中,亦回入還相迴向」,藉此顯示還相迴向利益之實現是以往相迴向利益之實現為基礎的。

Namo Amituofo!

June 3, 2024

Jun 3, 2024

Common Knowledge in the Pure Land Teaching

淨土小常識

Two Kinds of Dedications 

Master Tanluan says in the Commentary on the Treatise on Rebirth, “All births in the Pure Land and all the acts of Bodhisattvas, as well as the celestial and human beings there, result from the power of Amitabha Buddha’s Fundamental Vow.” He then quoted the 18th Vow, the 11th Vow and the 22nd Vows to illustrate that it is accomplished, whether for going out or returning with dedication, with recourse to the power of Amitabha’s Fundamental Vow.

“Going to that Pure Land” is an example of going, and “all of the acts of Bodhisattvas as well as the celestial and human beings there” are examples of returning. Both of them are examples that fully rely upon Amitabha Buddha’s power, in order to reveal the important meaning of rebirth through his pristine “Other-Power.”

The two kinds of dedications are powered by Amitabha’s “Other-Power”, which is the way that Amitabha delivers sentient beings. “The dedication for returning” refers to bestowing the merit and virtues necessary for the rebirth of sentient beings in Amitabha’s Pure Land, and for becoming a Buddha after rebirth. “The dedication for going” refers to the capacity to guide and teach sentient beings in the land of Saha to be reborn in the Pure Land. Once they are reborn there, they will ultimately become Buddhas. All of these accomplishments are fully dependent on Amitabha’s Other-Power.

To conclude, the one who dedicates is Amitabha Buddha, and those whom Amitabha dedicates to are sentient beings, as said in the text. However, how does Amitabha Buddha dedicate merit and virtues to sentient beings, and how do those sentient beings receive Amitabha’s merit and virtues?

(to be continued tomorrow)

123 二種迴向(一)

曇鸞大師也在《往生論註》卷下之末做出核求其本釋,指出「凡是生彼淨土及彼菩薩、人天所起諸行,皆緣阿彌陀如來本願力故」,接著又引用第十八願、第十一願和第二十二願,論證若往若還,皆緣阿彌陀佛之本願力。

在這一段釋文中,「生彼淨土」即是往相,「彼菩薩、人天所起諸行」即是還相。

曇鸞大師的往相、還相皆緣佛之願力,指出二種迴向皆為佛所迴向,藉此以顯明純他力往生之要義。

二種迴向在說明阿彌陀佛的他力迴向,阿彌陀佛救度眾生的方法。其中的往相迴向是在說明佛施予眾生往生極樂淨土所必須之功德和往生後成佛所必須之功德,還相迴向則是在說明眾生往生淨土、成就佛果後,還來娑婆之穢土,引導、教化眾生往生淨土之能力,亦是由佛所迴向施予的。

這便可以得出結論,亦即二種迴向說中,能迴向的是阿彌陀佛,而接受迴向的則是眾生。如言「往還迴向由他力」「彌陀成就所迴向,有往相還相兩種」,都是在說明這個道理。可是,阿彌陀佛是通過何種方法將此往還二相迴向施予眾生的,眾生又是如何領受佛之迴向的呢?

Namo Amituofo!

June 2, 2024

Jun 2, 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

What can save us during difficult circumstances?

You should know it is the grace of Amitabha.

如此困苦誰能救,會是知識彌陀恩。

Namo Amituofo!

June 1, 2024

Jun 1, 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

8. Question: If we have karmic obstructions near the end-of-life, such as enemies and creditors coming to hound us, we should recite the Ksitigarbha Sutra first, as his name can clear karmic obstructions. Then we should further recite Amitabha Buddha’s Name to seek rebirth. Is this correct?

Answer: No, that is incorrect! The end-of-life is a critical moment for people to either ascend or descend in terms of rebirth. No other Buddhas’ or Bodhisattvas’ names are as effective as that of Amitabha Buddha in terms of rescuing a dying person. It is most effective in rescuing them from suffering, clearing their karmic offenses, and receiving them to be reborn at the same time.

The Contemplation Sutra says: By hearing the Tripitaka and the Twelve Divisions of Shakyamuni’s teachings, karmic offenses accumulated in the past thousand years are cleared; but, that is not nearly enough to attain rebirth. However, by reciting Namo Amitabha Buddha one time,the karmic offenses accumulated in the past five billion years are cleared, and one directly attains rebirth in the Pure Land.

So, reciting Namo Amitabha Buddha just one time is much better than reciting such Mahayana Sutras as the Ksitigarbha Sutra or the Diamond Sutra several thousand times.

8 問:人之臨終往往業障現前,怨家債主競來牽逼。必須先念《地藏經》、地藏菩薩名號消除業障,再念阿彌陀佛求往生,對嗎?

答:不對!臨終是人升沉最關鍵的時刻,這時念任何別的佛菩薩及經咒都緩不濟急,只有急念阿彌陀佛,最具有拔濟的功效,消業、往生同時達成。

《觀經》說:聞大乘十二部經,只滅罪一千劫,遠遠不足以達成往生;稱阿彌陀佛一口,即滅罪五十億劫,直接超生淨土。

算起來,念一聲阿彌陀佛,超過念數千萬部《地藏經》、《金剛經》等大乘經典。

Namo Amituofo!