Saturday, July 27, 2024

July 26, 2024

July 26, 2024
Wonderful Metaphors in the Pure Land School
淨土宗妙喻

8A. Amitabha-Recitation is Like a Cheque for 10 Billion Dollars
Imagine a father who wants to provide his young child with a comfortable life. He would toil away to accumulate as much wealth as possible for that purpose. He then deposits all his money in a savings account and shows the child the deposit slip: “My son, this is for you.” He wants the son to inherit his assets. This is parental love - all is intended to benefit the children. They make well thought-out plans to prepare for a secure future for their youngsters.
Before the end of his life, the father says to the son: “My child, I’m about to leave. This slip of paper is a cheque worth 10 billion dollars. It’s my savings of a lifetime, and it’s all yours now. With this, you should be able to have a comfortable life.
The son, unfortunately, is too young to appreciate his father’s words. Taking one look at the cheque, he thinks to himself: “Dad says this is worth 10 billion dollars, but to me, it’s only a piece of paper! When I’m hungry, it’s not as helpful as a sweet potato.
Failing to realize the true value of the 10-billion-dollar cheque, the child simply puts it aside totally unattended. What a pity! This is an utter failure to recognize the preciousness of a real treasure.
Amitabha Buddha is our loving father. He cultivated infinite merits and virtues through five kalpas of reflection and countless eons of practice, then deposited them all in the “bank account” known as the six-character Name. Reciting Amitabha’s Name is the way for us to withdraw abundant merits and blessings. Do not look down upon it!

8A. 念佛就如百億財產的支票
就好像父親養育兒子,兒子還小,為了讓他能夠安樂地生活,就辛辛苦苦地勞動,流血流汗,把自己所掙的一切財富,最後都放入存款單當中,說:「我的兒子,這個給你。」讓兒子能夠繼承他的財富。父母的心就是這樣,一切為了兒女,特別是兒女還小,要為他們作周詳的考慮。
爸爸臨走時說:「孩子!我要走了,這張小小的紙頭,是我一生的積蓄,上面是一百億,給你,你可以過好日子。」
這個兒子很小,把存款支票拿來看看,「父親說這是一百億,但是這只是一 張紙嘛!這張紙,我現在餓了,還不如一個地瓜能讓我飽。」他不瞭解這張支票是百億的財產,所以他很輕易地把它丟到旁邊。太可惜了。這就是有眼不識珍寶。
阿彌陀佛就是我們的慈父,他經過五劫思惟、兆載永劫的修行,把他所集聚的一切功德,濃縮在六字名號的存款單當中。這個六字名號,就好像是存款單,就好像是一張支票,你不要看不起它。

Namo Amituofo!

July 25, 2024

July 25, 2024
Wonderful Metaphors in the Pure Land School
淨土宗妙喻

8. Amitabha-Recitation Generates Abundant Merits and Blessings
The Land of Bliss is a realm of unconditioned nirvana. There is no suffering, only immeasurable joy. In order to be reborn in such a wonderful land of rewards, sentient beings need to possess abundant merits and blessings. When Amitabha Buddha was still Bhikkhu Dharmakara, he made 48 great vows after five kalpas of reflection, and after having cultivated and accumulated incalculable virtuous Bodhisattva practices for countless eons. When he finally attained enlightenment all the merits and virtues of those practices were encompassed in his Name - “Namo Amitabha Buddha” (“Namo Amituofo” in Mandarin). He gives us this huge gift in the form of his Name. Hence, when we recite his Name, we possess abundant merits and blessings.
The sutras are full of praise for the practice of Amitabha-recitation. We learn that the merits and blessings generated by this practice are not only abundant but also most extraordinary.
The Nirvana Sutra says, “The merits obtained by the state treasury providing relief to the needy for a month can’t compare with those obtained by someone reciting the Name of Amitabha Buddha even just once. The merits and virtues of the practice of Amitabha-recitation far surpass that provision of relief.”
The Ekottarika Agama Sutra says: “Compared to the great generosity of making the Five Offerings - of food, drink, clothing, bedding and medicines to all sentient beings in Jambudvipa, the practice of recitation of Amitabha’s Name, even if for no longer than the time it takes to milk a cow, produces unfathomable merits and virtues that surely surpass those of the Five Offerings.”
Bodhisattva Nagarjuna says in the Treatise on the Great Perfection of Wisdom, “suppose a man walks a thousand miles a day, starting from the day he was born, and kept walking for a thousand years. He decorates all of the roads he walks on with seven kinds of jewels, and spares none of these in making offerings to Shakyamuni Buddha. The meritorious blessings this benefactor gains from making offerings of such colossal magnitude ; however, are no match for those gained by someone who recites Amitabha’s Name even just once in the defiled Dharma-ending age.”
Master Ouyi says in his Commentary on the Amitabha Sutra, “The Name of Amitabha Buddha is the Great Name of Myriad Virtues. This Name contains immeasurable merits.”
Below are metaphors to illustrate that Amitabha-recitation bestows abundant meritorious blessings. Whoever recites the Buddha’s Name is assured of rebirth in the Land of Bliss.

8. 念佛即是多福德之妙喻5則 - 釋淨宗
極樂世界無有眾苦,但受諸樂,是無為涅槃的境界,眾生需要多福德才能往生這樣高妙的報土。
阿彌陀佛法藏比丘之昔,五劫思惟發下四十八大願,又經過兆載永劫積植菩薩無量德行,最後修行圓滿,所有的一切功德,都包含在「南無阿彌陀佛」名號裏邊送給我們,所以念佛即是多福德。
諸經處處廣讚念佛功德不可思議,是多福德、最勝福德。
《涅槃經》言:假令開大庫藏,一月之中,布施一切眾生, 所得功德,不如有人稱佛一口,功德過前,不可較量。
《增一阿含經》言:四事供養閻浮提一切眾生; 若有稱佛名號,如搆牛乳頃,功德過上,不可思議。
龍樹菩薩《大智度論》言:譬如有人,初生墮地,即能一日行千里,足一千年,滿中七寶,奉施於佛;不如有人,於後惡世,一聲稱念,阿彌陀佛,其福勝彼。
蕅益大師《彌陀要解》言:阿彌陀佛是萬德洪名,以名召德,罄無不盡。下面更以譬喻來說明念佛即是多福德,只要念佛,決定往生極樂。

Namo Amituofo!

July 21, 2024

July 21, 2024
Common Knowledge in the Pure Land Teaching
淨土小常識

Two Kinds of Deep Faith (continued)
The two kinds of deep faith are not different, but simply two different aspects of a single body. It means the one-ness of true faith can be expressed in two different ways, aptitude and teaching.
Faith in other-power refers to a sentient being who has the capacity and conditions to leave the Saha world, and be assured of rebirth with reliance on Amitabha Buddha’s power. Simply speaking, it is a deep belief that Amitabha’s 18th Vow has the power to thoroughly deliver us; so, the two kinds of belief are really one.
“Deep Faith in Aptitude” - let’s discard the idea of self-powered practices for rebirth. If we don’t, we cannot deeply believe that we do not possess the capacity or conditions to leave.
Moreover, in regard to “Deep Faith in Teaching” - let’s entirely rely on “other-power”, Amitabha’s power in accordance with his Fundamental Vow. If we don’t, our belief in Amitabha’s vow power is not deep enough.
Above all, “Deep Faith in Aptitude” is to discard the idea of self-powered practices for rebirth and have “deep faith in this teaching.” Let’s entirely rely upon “other-power”!

128 二種深信(一)
二種深信的二種並非「別體二種」,而是「同體二種」,但畢竟所信之內容含有機與法兩種,所以善導大師才在這裡將一種信心分別為機與法兩種,因為一種真實信心可以存在兩種不同的表現形式。
本來,所謂他力信心是指,確信無有出離之緣的我等眾生,依佛願力之救度而定得往生。略言之,即深信彌陀願力要徹底救度我等,可見這種信心是一體一味的,並非存在兩種其體各別的信心。
善導大師之所以說決定深信自身無有出離之緣,是為了令我等眾生捨棄自力修行之思想;進而言之,若不捨棄自力修行之思想,便表示還無法深信自身無有出離之緣。
同理,所謂深信阿彌陀佛之願力,就是將自身之往生完全託付於阿彌陀佛之願力,如此完全仰靠阿彌陀佛之願力,即是深信彼佛之本願力。若不是完全仰靠彼佛之願力,便是對阿彌陀佛之本願力仍不夠深信。
總而言之,機深信指捨棄依靠自力修行的想法(自己完全無力,絕對無力),法深信則指完全仰靠阿彌陀佛之他力(完全他力,絕對他力)。

Namo Amituofo!

Thursday, July 25, 2024

July 24, 2024

July 24, 2024
Common Knowledge in the Pure Land Teaching
淨土小常識

Two Kinds of Deep Faith (continued)

The concept of the two kinds of faith are of the same taste; so, they are commonly applicable to both ordinary and sagely beings. Whether an ordinary being or a sagely being, if they wish to be reborn in Amitabha’s reward land, they must have the two kinds of deep faith. It is because Amitabha’s reward land was accomplished through the power of his vows; therefore, those who rely upon the mind of self-power cannot reach it. One can only be reborn by entrusting in Amitabha’s Fundamental Vow.
Sagely beings who have practiced for eons must dedicate the merit and virtues they accumulated and entrust themselves to Amitabha’s power, if they wish to be reborn in Amitabha’s reward land. It is similar to going to Beijing from Taipei. One must give up the idea of walking and change to going by ship or plane.
Master Shandao proposed the two kinds of deep faith for the sake of ordinary beings in his era in order to make it clear. Sagely beings were not mentioned in the context of deep faith in aptitude.

128 二種深信(一)
二種信心之相是一味的,所以二種深信通於凡夫與聖人。不論是凡夫還是聖人,如果想要往生阿彌陀佛之報土,都必須具足二種深信。因為彌陀願力所成就之報土,自力心行不能到,大小聖人都一樣,唯託彌陀本願力。
阿彌陀佛之報土,如憑自力之心行絕對不可能往生的,所以不論是經過多久時間積累修行的聖者,如果想要往生阿彌陀佛願力成就之報土,都必須拋棄自力,乘託阿彌陀佛之他力。這就好像有人從台北出發,想要前往北京,那麼不論此人腳力如何超出常人,他都必須放棄步行,改為乘船、搭機(捨自歸他)。
但善導大師主要是在教導與其同時代的的凡夫,所以只要說「自身現是罪惡生死凡夫」,無有出離之緣的理由也就清楚明瞭了,而聖者畢竟並非不停造作罪惡之機,故知,此句之敘說對象是凡夫,與聖者並無關係。

Namo Amituofo!

July 23, 2024

July 23, 2024
Common Knowledge in the Pure Land Teaching
淨土小常識

Two Kinds of Deep Faith (continued)

It was the original intent of Master Shandao to address the concept of the two kinds of deep faith and to reveal the correct understanding of true faith in Amitabha’s Great Vow. In the Praise of the Rite of Rebirth, Master Shandao explains the Three States of Mind, and says, “the Deep Mind is true faith”, when he talks about the two kinds of deep faith.
Originally, faith in the Great Vow refers to the abandonment of the mind of self-power , and fully entrusting in the mind of other-power ; so, the former is revealed through deep faith in aptitude and the latter is revealed through deep faith in the teaching. It doesn’t mean that these two kinds of deep faith happen at the same time. It simply shows that those sentient beings who deeply believe that they do not possess the capacity or the conditions to leave the six realms, and must fall into the wretched realms, will attain assured rebirth if they entrust themselves to Amitabha Buddha’s power. Simply speaking, we deeply believe that sentient beings of all kinds are assured of rebirth through total reliance on Amitabha’s power.
(to be continued tomorrow)

128 二種深信(一)
善導大師提出二種深信的本意,是為了詳細揭示出弘願真實信心的內涵。善導大師在《往生禮讚》中對安心、起行、作業加以說明,在說明安心時舉出《觀經》之三心,而說「二者深心,即是真實信心」,由這句話可以得知大師之所以提出二種深信的原由。
本來弘願之信心是指拋棄自力、投託他力,所以才要通過提出機深信顯示自力思想之應當棄捨,通過提出法深信揭示出投託他力所應具備的相狀。如前所述,二種深信的要點在於捨棄自力、歸投他力,所以雖言二種,但卻並不意味著有兩種不同的心同時生起,而只是深信無有出離之緣,而且必墮地獄的我等眾生,一旦乘託佛力則必得往生。簡言之,即深信不論何等眾生,彌陀都必定救度。

Namo Amituofo!

July 22, 2024

July 22, 2024
Common Knowledge in the Pure Land Teaching
淨土小常識

Two Kinds of Deep Faith (continued)

The two kinds of deep faith are simply two facets of faith in other-power, just like the two sides of a coin. To observe internally, it is faith in our lack of aptitude, and to observe externally, it refers to faith in the teaching. Total abandonment of self-power means completely entrusting in Amitabha’s other-power and vice versa. It is like the coming and going of darkness and brightness.

Thus, the two kinds of deep faith are replete within one thought, as if they are one entity. They are also interdependent, which means deep faith in aptitude is replete in deep faith in the teaching, and vice versa.
(to be continued tomorrow)

128 二種深信(一)
此二種深信既是他力信心中所具有的兩種內涵,也是他力信心的一體兩面。這就如同硬幣的表裡兩面,若從裡面對他力信心進行觀察,可以發現的是深信自身無力之機而捨棄自力修行之思想,即機深信;若從表面進行觀察,則可以發現深信阿彌陀佛之願力,並將往生大事完全交託於阿彌陀佛之他力,即法深信。

全捨自力的同時即意味著全託他力,全託他力的同時也意味著全捨自力,恰似暗去光來與光來暗去。故二種深信即是二種一具,也是二種互具。
二種一具是說,二種深信之相狀,於一念間即同時具足。二種互具是說,機深信中具足法深信,法深信中也具足機深信。

Namo Amituofo!

July 20, 2024

July 20, 2024
Common Knowledge in the Pure Land Teaching
淨土小常識

Two Kinds of Deep Faith

Master Shandao says in his Commentary on the Contemplation Sutra, “ The Tathagata shared these sixteen contemplative teachings for mortal ordinary beings and not for sagely beings of the Great and Small Vehicles.”
He also says, “‘Deep mind’ is the mind of deep faith. There are two kinds:
The first kind of determinant deep faith: We are iniquitous ordinary beings subject to endless rebirths. Since time immemorial, we have died and been reincarnated, without accumulating any of the causal conditions to leave the cycle of rebirth.
The second kind of determinant deep faith: Amitabha Buddha embraces and receives all sentient beings with his 48 Vows. There is no need for doubt or anxiety, we are certain of rebirth [in the Pure Land] with recourse to the power of his vows.”
He also says, “This deep mind is as indestructible as a diamond, and does not succumb to those with different views, teachings, understandings, or practices.” This indicates that the Contemplation Sutra is a scripture spoken for ordinary beings about the methods for attaining rebirth in Amitabha’s Pure Land.
“Deep faith in aptitude” indicates that a sentient being deeply understands he has absolutely none of the qualities or capacity to leave the cycle of birth-and-death. This causes him to give up his reliance on self-power in ending birth-and-death. It is just like a poor farmer in a rural area who has no money to travel a great distance to a big city; so, he has to abandon the idea.
“Aptitude” refers to the one to be saved and delivered, and “teaching” is the power of the Buddha’s Vow that can save and deliver. “Aptitude” means the one that can change and act, while “teaching” is the principle that is unchanged and certain. These two are matching and interrelated.
“Teaching” refers to assured rebirth with recourse to the power of the Buddha’s Vow. It is just like sailing, where the entire body weight of the passenger is supported by the ship. We have to entrust ourselves to Amitabha Buddha for rebirth. Amitabha has comprehensive and absolute other-power.
(to be continued tomorrow)

128 二種深信(一)

善導大師《觀經疏》說: 如來說此十六觀法,但為常沒眾生,不干大小聖也。
又說: 言「深心」者,即是深信之心也,亦有二種:
一者決定深信:自身現是罪惡生死凡夫,曠劫以來常沒常流轉,無有出離之緣。
二者決定深信:彼阿彌陀佛四十八願,攝受眾生;無疑無慮,乘彼願力,定得往生。
復說:此心深信,由若金剛,不為一切異見、異學、別解、別行人等之所動亂破壞。
顯示《觀經》是一部為凡夫開說往生彌陀淨土之法的經典。
「機深信」所要表達的是深信自身是不具有出離因緣之眾生,是於出離輪迴、解脫生死全無任何能力之眾生,從而使我們捨棄依靠自力修行了脫生死的想法。
這就如同某位鄉下貧窮的蓮友想要前往朝拜位於長安的祖庭,但因家中並無足以充作其旅費之用的錢財,而且也負債累累,於是其前往長安的想法便只得作罷(自己完全無力,絕對無力)。
被救度之眾生被稱為「機」,而能救度的佛之願力則被稱為「法」。機含有能變、能動之義,法則具有一定、不變之義;為了與能動、能變之機相對應,才將一定、不變的佛之願力命名為法,因此,深信佛之願力才被命名為「法深信」。
「法深信」之相是深信乘佛願力,定得往生。乘是乘託之義,如同乘船、乘車時將自身全體重量完全交予船或車;法深信亦是如此,深信佛之願力,將自身往生極樂之大事完全交託於阿彌陀佛(彌陀完全有力,絕對有力。即完全他力,絕對他力)。

Namo Amituofo!

July 19, 2024

July 19, 2024
A Verse sharing Compassionate Advice and Cautions - quoted from ‘In Praise of the Rite of Rebirth’ by Master Shandao
善導大師《往生禮讚》慈悲勸誡

Time passes, the earth spins ‘round and ‘round, and suddenly the early morning arrives.
Be mindful of death, as it comes in the blink of an eye.
The King of Death is always lurking just outside our doors.
All practitioners are advised to cultivate diligently, with all of their strength.

時光遷流轉,忽至五更初,
無常念念至,恒與死王居,
勸諸行道者,勤修至無餘。

Namo Amituofo!

Friday, July 19, 2024

July 18, 2024

July 18, 2024
Q and A about Practicing Amitabha-Recitation
Part Two - Rebirth through Amitabha-Recitation
第二部分 有關念佛往生

I believe that all those who kill sentient beings and commit many karmic offenses are unlikely to attain rebirth. Is this true?
Answer: All people have committed karmic offenses. Amitabha Buddha is sympathetic to us because we suffer from retribution for our karmic offenses. So, as long as we direct our minds toward Amitabha Buddha, all of us can be reborn.
This was written in the section on rebirth for those in the low tier - “those who commit the Ten Unwholesome Deeds and the Five Gravest Transgressions, break precepts, etc. can be reborn if they recite Amitabha’s name near the end-of-life.” Please refer to the following pages in the Third Collection on the Accounts of Amitabha-recitation: P.58 , P.175, P.382, P.311, P.238 and P.332

13問:殺生造多罪業的人,雖念佛恐怕不能往生吧?
答:人都是有罪的,阿彌陀佛正是可憐我們造罪受苦才要救我們。所以雖然造了罪,如能夠迴心念佛,沒有不往生的。《觀經》下品明明記載一生造了十惡、破戒、五逆重罪的人,臨終才念佛也都往生。
《念佛感應錄》第三集第58頁丁德華之父、第175頁趙秋中、第382頁張蓮娣一生殺豬,臨終迴心念佛;第311頁許桔清養蝦為業,年輕時還打過蛇,晚年迴心念佛;又有第238頁江蘇王某年輕浪蕩、臨死地獄相現,跟隨助念之人念佛;第332頁新加坡販毒犯臨行念佛,火化得舍利子等,這些人最後都念佛往生,即是現證。

Namo Amituofo!

July 17, 2024

July 17, 2024
Master Huijing’s Short Dharma Teaching about the Grace of Deliverance
慧淨法師之救恩法語(一)

Amitabha’s compassionate deliverance is proactive. There is no need to request it.
His deliverance is unconditional, regardless of who you are, wise or slow-witted, good or evil, scholarly or illiterate, etc. As long as you believe in and accept his deliverance, you will be saved. Once saved you will become a sacred being in the Land of Bliss, no longer an ordinary being.

彌陀慈悲救度,主動積極而來,不因祈求拜託;不問對象,不講條件;與智慧無關,與學問無關,與修行無關,與道德無關,與善惡無關。不論何人,只要相信,只要接受,即能得救。得救之人,已是極樂聖數,已非凡數攝。

Namo Amituofo!

July 16, 2024

July 16, 2024
Master Huijing’s Short Dharma Teaching about Impermanence
慧淨法師之無常法語

Who was I before I was born?
Who I was at the time I was born.
I am happy when I arrive, but sad when I leave.
When I close my eyes in confusion, who am I?

未曾生我誰是我,生我之時我是誰?
來時歡喜去時悲,合眼朦朧又是誰?

Namo Amituofo!

July 15, 2024

July 15, 2024
Wonderful Metaphors in the Pure Land School
淨土宗妙喻
The parable of “Two Rivers and a White Path” by Master Shandao

8. Amitabha-Recitation Revives the Reciter

The traveler in the parable “Two Rivers and A White Path” laments, “I will die whether I turn back, stay, or continue to the other bank. Death seems inevitable. This being so, I might as well give the white path a chance.” This is a metaphor for reaching the end of our tether in our spiritual practice. We feel desperate. We’ve reached a deadend.
Just then, we hear the voice of Shakyamuni Buddha on the east bank exhorting, “You must go across!” and we hear Amitabha Buddha calling from the west bank imploring, “I will protect you!”
A practitioner who has never experienced desperation on the path of cultivation, caused by the feeling that he’s doomed whichever way he takes, will find it difficult to whole-heartedly recite the name of Amitabha Buddha.

二河白道喻
8.念佛起死回生

“二河白道喻”中這個人說:“我今回亦死,住亦死,去亦死;一種不免死者,我寧尋此道向前而去。”這是指我們在修行的過程中覺得自己到了山窮水盡的境地,沒有辦法了,只有死路一條了,就在這時,聽到釋迦牟尼佛在此岸發遣說:“你要過去!”阿彌陀佛在彼岸呼喚說:“我保護你!”一個人沒有感受到“回亦死,住亦死,去亦死”,是很難老實唸佛的。

Namo Amituofo!

July 14, 2024

July 14, 2024
Wonderful Metaphors in the Pure Land School
淨土宗妙喻

The parable of “Two Rivers and a White Path” by Master Shandao

7. Come Straight Without Deviation
There are several meanings of the phrase “come straight to the west.” First, it means to go directly, without being sidetracked or turning. Some might say, “Let me try other Dharma paths for a few years first. I can always come back to Amitabha-recitation.” Amitabha Buddha says, “No, please come straight here!”
The second meaning is to take immediate action, without delay, regarding the practice of Amitabha-recitation. There are those who think, “Let me wait until I retire before I start practicing the Dharma path of Amitabha-recitation.” Amitabha urges us and says, “No, please come here straight away! Don’t wait until after your retirement. Don’t delay until next year or any later time! Start your practice right away.
A third meaning is to undertake the practice squarely, without evasion. You can be sure there are always those who make excuses for avoiding the practice. “I can’t bring myself to recite Amitabha’s name when I’m still a meat-eater. I’m accumulating so much bad karma every day from eating meat, I can’t face the Buddha. It is much better if I start the practice after I’ve become a vegetarian. Amitabha replies, “No, please start now! Don’t shun the practice.”As an offender, it is all the more important to practice Amitabha- recitation.

二河白道喻
7.直來不拐彎。
“直來”,“直”有好幾種意思。一是直接、不拐彎。有人說:“我先去學學其他法門,學幾年再來念佛。
阿彌陀佛說:“不,要直來!”
二是直下、不耽誤。有人說:“我退休後再念佛。”阿彌陀佛說:“不,直來!不要等到退休,不要等到明年,不要等到某個時間,現在就念佛。”
三是直面、不回避。有人說:“我還沒有吃素,還在殺生造業,不好意思唸佛;等我能吃素,不殺生
再來念佛吧。” 阿彌陀佛說:“不,直來!不要躲閃。已是罪人,罪人更要念佛。”

Namo Amituofo!

July 13, 2024

July 13, 2024
Wonderful Metaphors in the Pure Land School
淨土宗妙喻

The parable of “Two Rivers and a White Path” by Master Shandao
6. “ Right Attention” Means Exclusive Recitation of Amitabha’s Name
“Right attention” means exclusive recitation of “Namo Amitabha Buddha”, “even just ten times”.
In the Pure Land teachings, a practitioner who aspires to be reborn in the Western Land of Bliss through exclusive recitation of Amitabha’s name, like the traveler in the fable who goes straight towards the west without deviation, is considered to have right attention. Put simply, it is the attitude of a practitioner who believes in and accepts Amitabha’s deliverance through the exclusive practice of Amitabha-recitation.

二河白道喻
6.正念即是專念。
“正念”就是專念南無阿彌陀佛,也就是“乃至十念”。
淨土法門,求生西方極樂世界,正直向西方,正直向彌陀,這叫正念;信受彌陀救度,專念彌陀名號,這叫正念。

Namo Amituofo!

July 12, 2024

July 12, 2024
Wonderful Metaphors in the Pure Land School
淨土宗妙喻

The parable of “Two Rivers and a White Path” by Master Shandao is deeply inspiring and summarized as follows:

5. Faith is expressed through Single-Minded Recitation
Amitabha Buddha deeply understands the woeful aptitudes of sentient beings. Therefore, he does not teach us the ascetic path, in which we pour out the water of greed and extinguish the fire of hatred. He simply asks us to “Come straight here with single-mindedness and right attention!”

The word “single-mindedness” in this context means that those who practice the Pristine Pure Land teachings, need not worry about how intense their greed, anger and hatred are, or how advanced their practice is. They only need to recite Amitabha Buddha’s Name exclusively and without deviation, and their rebirth in the Land of Bliss is assured.

二河白道喻
5.一心即是信心。
阿彌陀佛知道我們眾生的根性,因此沒教我們去把貪水舀干,把瞋火撲滅,只告訴我們:“汝一心正念直來!”
這裡的“一心”是說:不管有無貪瞋,不管功夫深淺,通通不論,只要專念南無阿彌陀佛,一心靠倒南無阿彌陀佛,就能往生。

Namo Amituofo!

Friday, July 12, 2024

July 11, 2024

July 11, 2024
Common Knowledge in Pure Land Teaching
淨土小常識

Rebirth through Other-Power (continued)

The Infinite Life Sutra says, “I shall open the Dharma Treasury for the multitudes and offer an abundant treasure of merit.” It also says, “ I Single- Mindedly sought the pure undefiled Dharma in order to benefit sentient beings”; and “He enables sentient beings to accumulate merit.” This indicates that Amitabha Buddha accomplished his Name in order to enable sentient beings to receive his merits.

Accomplishment refers to Amitabha’s dedication to enabling sentient beings to receive his merits. Thus, the karma of the Name has been accomplished. The Name refers to the Buddha’s Name on one hand, and the Name that has been received by sentient beings on the other. That is how sentient beings can receive and accept the Name.

A kind father loves his son and gives all his wealth to him. His son receives it and owns all of his dad’s property. Who dares to say “ receiving another's reward” is not reasonable?

Similarly, once we receive Amitabha Buddha’s dedication the cause of our rebirth is suddenly perfect and complete. Even if we have done nothing, we still deserve to receive this reward. This is the value of the teaching of other-power in the Pure Land School.



127 他力往生

《無量壽經》說:「為眾開法藏,廣施功德寶。」又說:「專求清白之法,以惠利群生。」「令諸眾生,功德成就。」揭示出阿彌陀佛成就功德名號、而由眾生領受之道理。成就指阿彌陀佛迴向眾生、成就眾生。若名號業已迴向成就,則名號一方面固然是佛之名號,但另一方面也是眾生領受之名號,而眾生之所以可以領受佛成就之名號,其道理也正在於此。

慈父愛子,將其財產全部給予其子;此子領受之,則其父之財產全部為其所有,可是又有誰會說這是不合理的「他作自受」呢?

同理,我輩一旦領受佛之迴向,則往生之因頓時圓滿,雖未自作卻等同自作,此名為「無作而作」,而淨土宗他力教之價值,也恰恰就在於此「無作而作」。

Namo Amituofo!

Thursday, July 11, 2024

July 10, 2024

July 10, 2024
Common Knowledge in the Pure Land Teaching
淨土小常識

Rebirth through Other-Power (continued)

Going one step further, it should be said that both the cause and effect of our rebirth are bestowed by Amitabha Buddha; so, they are called “other-powered dedications”. Because of Amitabha’s dedication, we receive the cause of rebirth in the present life, and realize the reward of rebirth as soon as our life ends. Hence, it is called “rebirth through other-power”.

Both the cause and effect of our rebirth are accomplished through Amitabha’s dedication, and our rebirth is entirely because of Amitabha Buddha’s power. Not even the tiniest bit of self-power is involved in the entire matter, which is why it is called “pristine rebirth through other-power. In order to differentiate rebirth through relative other-power, we call it “pristine” or “absolute”.

Some people do not understand our teaching, and criticize the fact that, even though the Pristine Pure Land School advocates rebirth through pristine other-power, practitioners assemble to participate in regular recitation practice and to study the teachings. These critics do not consider these activities as necessary if one is fully relying on pristine other-power for the achievement of rebirth.

Based upon our understanding of this issue, rebirth through pristine other-power doesn’t mean rebirth is attained without group participation in recitation practice or in learning the teachings. In differentiating other-power and self-power, our School refers to the direct cause of rebirth. It is called “self-power” if the practitioner accumulates the causes of rebirth through self-powered cultivation. If there is no reliance on self-power and only total reliance on the causes dedicated by Amitabha, it is known as rebirth through pristine other-power. So, even if practitioners participate in group recitation practice and study the teachings in class, they do not violate the concept of rebirth through pristine other-power.
(to be continued tomorrow)

127 他力往生

如果再進一步深入探討,則應該說我輩往生之因果完全來自於佛之施予,這才可稱為他力迴向;也正是由於佛之他力迴向,我輩才能夠於現生之時獲得往生之因,命終時剎那之間實現往生之果,這才能稱為他力往生。

往生之因與果皆由佛之迴向所成就,往生完全是佛力所使然,不雜我輩自力之分毫,所以才被稱為純他力往生。為了與相對的他力往生相區別,這裡的純他力往生名為絕對的他力往生。

不過有關於此,也曾有門外漢提出質疑,認為淨土宗雖然主張純他力往生,但如果仍須參加共修、聽聞教義等我輩之自力修行方能一遂往生之志,那麼便不能說是純他力往生。

其實不然,所謂純他力往生,並不是說不參加共修、不聽聞教義也可得往生。舉凡本宗所說之自力、他力,皆專就「往生之親因」(直接的原因)而言,若以自力修行、積蓄往生之親因則為自力;若毫不依憑自力、但憑彌陀之迴施而獲得往生之親因,並享受往生之果,此則為純他力往生。因此,即使參加念佛、聽聞法義,亦與純他力往生之教義絕無違背。

Namo Amituofo!

July 9, 2024

July 9, 2024
Common Knowledge in Pure Land Teaching
淨土小常識

Rebirth through Other-Power

The meaning of other-powered dedication is to further explain the connotations of Amitabha’s deliverance.

The phrase rebirth through other-power is used to explain that sentient beings can attain rebirth in the Land of Bliss through Amitabha’s deliverance (other-powered dedication).

There are two kinds of rebirths through other-power, one being relative other-power and the other being absolute other-power.

Generally, many people regard rebirth through other-power in two ways: (1) other-power is major and self-power is minor, (2) other-power is strong and self-power is weak. Though they use the term rebirth through other-power, they really don’t believe that other-power is thorough and complete. Because of this these Pure Land aspirants think they need to accumulate more merit and virtues through Amitabha-recitation, or practice various other virtues which are also considered to be causes of rebirth.

This thinking can be regarded as belief in “relative other-power”. It is a totally different concept of rebirth by other-power than that expounded by the Pristine Pure Land School. Our school believes that rebirth in the Pure Land can be accomplished with total reliance on Amitabha's vow-power, without any further reliance on our self-power. We need not accumulate any extra merit and virtues other than those we gain through Amitabha-recitation. By simply believing in and accepting Amitabha’s deliverance, and exclusively reciting Amitabha’s Name, we entrust ourselves to Amitabha in the great matter of rebirth.
(to be continued tomorrow)

127 他力往生

他力迴向之意,在於開顯阿彌陀佛救度之內涵。

他力往生之意,在於說明眾生蒙彌陀之救度(他力迴向)而往生極樂。

他力往生有二種:相對他力與絕對他力。

一般認為所謂他力往生,一是因為他力多而自力少,二是因為他力強而自力弱,所以雖然說是他力往生,但卻並不意味著完全徹底的他力。因此求願往生之人,或者累積念佛之功,或者兼修諸善,作為往生之因。這種主張也可說是他力往生,但卻未達他力往生之極致,是屬於相對的他力。

而淨土宗所闡揚的他力往生則與這種說法天差地別,淨土宗認為我輩不需憑自力之分毫,只需完全依憑彌陀之願力便可往生淨土。同時,我輩亦不需為往生而積累念佛之功,亦不憑積累諸善之功,但信受彌陀救度,憶念彌陀佛名,將我等之往生大事完全交託與佛即可。

Namo Amituofo!

July 8, 2024

July 8, 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

Being blind to important truths, we reincarnate life after life according to our karma.
Thus, we fall into the deep trenches of painful rebirths because of our past karma.
Constantly entrapped by our fires of greed and hatred,
We harm ourselves and other people.
We sink deeper and deeper into the sea of ignorance,
Without any karmic conditions to enable us to find a piece of wood that will prevent us from sinking ever more deeply.

生盲信業走,隨業墮深坑;
縱此貪瞋火,自損損他人;
長沒無明海,遇木永無緣。

Namo Amituofo!

July 7, 2024

July 7, 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

Master Medicine Buddha is known as the Buddha that Eradicates Calamities and Extends Longevity. Though I practice Amitabha’s Pure Land teaching, if I want to avoid calamities and extend my longevity, I should recite Master Medicine Buddha’s Name. Is that correct?
Answer: It is not necessary! Amitabha Buddha is also known as the Buddha of Infinite Life ; so, when you exclusively recite Namo Amitabha Buddha, Amitabha will also eradicate calamities and extend longevity. As in the Teaching on Contemplation and Recitation, “Those who recite Namo Amitabha Buddha for rebirth immediately extend their longevity and do not experience the Nine Kinds of Calamities.
Please refer to the accounts related to “rebirth of a woman in Harbin”, which are recorded on Page 254 in the Third Collection of accounts on Amitabha-Recitation.

12問:藥師佛又稱「消災延壽藥師佛」。雖修彌陀淨土法門,欲求消災延壽,必須念藥師佛,對嗎?
答:不必!阿彌陀佛也叫「無量壽佛」,專念阿彌陀佛同樣消災延壽。如《觀念法門》說:「稱念阿彌陀佛願往生者,現生即得延年轉壽,不遭九橫之難。」
《念佛感應錄》第三集254頁「哈爾濱某女往生記」就是實證。

Namo Amituofo!

July 6, 2024

July 6, 2024
Master Huijing’s Short Dharma Teaching about the Grace of Deliverance
慧淨法師之救恩法語(一)

Only Amitabha made vows for us after five eons of contemplation,
Only Amitabha practiced for us for countless eons,
Only Amitabha’s merit and virtues can eradicate our karmic offenses,
So, only Amitabha can deliver us from Samsara.
This is not because we have done so many good deeds,
And not because we have cultivated so many practices,
Because we are incapable of doing those practices adequately and are incapable
of cutting off greed, hatred, and delusion no matter what we do.

唯有彌陀為我們五劫發願,唯有彌陀為我們永劫修行,
唯有彌陀的功德可以消我們的罪,所以也唯有彌陀能救度我們出離輪迴。
不是因為我們做了多少好事,也不是因為我們修多少行,
我們自己無法救自己,因為無論我們做什麼都無法斷除貪瞋癡。

Namo Amituofo!

July 5, 2024

July 5, 2024
Master Huijing’s Short Dharma Teaching about Impermanence
慧淨法師之無常法語

A lamp illuminates my bed while I lie alone at night.
Taking off my socks and shoes before lying on my bed,
Following dreams that last until midnight,
Never truly knowing if I will awaken the next day.

一盞孤燈照夜台,上床脫了襪和鞋;
半夜三更隨夢去,不知天明來不來。

Namo Amituofo!

July 4, 2024

July 4, 2024
Wonderful Metaphors of the Pure Land School
淨土宗妙喻 

The parable of “Two Rivers and a White Path” by Master Shandao (continued)

4. Amitabha-recitation should be a Lifelong Practice
5.
In the parable of the “Two Rivers and a White Path”, the length of the rivers from east to west is only a hundred steps. They portray the transience of life. During this lifetime, only the Dharma path of the Pure Land can liberate us from the cycle of birth and death.
Now that we have heard of and begun to recite the six-character Name - “Namo Amitabha Buddha”, we are destined to be reborn in the Pure Land at the end of our short stay in this world. This is why Master Shandao says, “the traveler arrives at the west bank in no time.”
However, a traveler won’t be able to reach the other shore if he stops going forward or turns around to go back while traveling on the white path. Therefore, once our aspiration to be reborn in the Land of Bliss is established, we must stay on this path and not retrogress. We must make the Pure Land our ultimate destination.

二河白道喻 (續)
4.念佛貫徹一生。
“二河白道喻”中東西兩岸百步之寬,代表我們的壽命短暫,一生之間,只有淨土法門能夠當生了脫。現在聞到南無阿彌陀佛名號,稱念南無阿彌陀佛,命終就往生淨土,所以善導大師說“須臾即到西岸”。
如果走在這條白道上,走了一半,你停止了,就不能到對岸;你回頭了,也不能到對岸。所以要“一發心以後,誓畢此生,無有退轉,唯以淨土為期”。

Namo Amituofo!

July 3, 2024

July 3, 2024
Wonderful Metaphors of the Pure Land School
淨土宗妙喻

The parable of “Two Rivers and a White Path” by Master Shandao (continued)

3.Aspiration for Rebirth in the Western Land of Bliss Gives Birth to a Pure Mind
Greed and hatred naturally contaminate the purity of our minds. In contrast, the white path of Amitabha’s vows is pristine in its essence. To the Buddha, the white path is established through the power of his vows. From the viewpoint of sentient beings, this is known as “the pure mind that aspires to be reborn in the Western Land of Bliss”. It is the power of Amitabha’s vows that arouses sentient beings’ aspirations for rebirth. Since the power of the Buddha’s vows comes from the pure essence of his merits and virtues, minds which aspire to be reborn are considered “pure” as well.
Provided that a person aspires to be reborn in the Pure Land, his mind is considered “the pure aspiring-mind”. This “pure aspiring-mind” is the absolute uncorrupted mind. It is the mind of Amitabha Buddha’s great vows, which abides permanently. The pure aspiring-mind is created by the virtue of the dedication of the Buddha’s power to sentient beings. It is free from contamination by the greed and hatred of ordinary beings. It dwells in the troubled minds of ordinary beings forever.
(to be continued tomorrow)

二河白道喻 (續)
3.願生心即是清淨心。
貪瞋煩惱,染污為性;願力白道,清淨為體。在佛一邊稱為“願力之道”,在眾生一邊稱為“清淨願往生心”,這是因為彼佛願力發起眾生願往生心。彼佛願力以清淨功德為體,故眾生願生心也稱“清淨”。
只要願生淨土,這個心就是清淨的,所以叫“清淨願往生心”。
“清淨願往生心”是絶對的清淨心,是佛的大願心,常住不滅;是佛力回向所產生的願往生心,不被凡夫的貪瞋煩惱所染,永住凡夫的貪瞋煩惱之中。

Namo Amituofo!

Friday, July 5, 2024

July 2, 2024

July 2, 2024
Wonderful Metaphors in the Pure Land School
淨土宗妙喻

The parable of the “Two Rivers and a White Path” by Master Shandao (continued)

2.Practice Amitabha-recitation Without Worrying About our Afflictions of Greed and Hatred
The white path was created through the power of Amitabha’s vows. Like the merits and virtues in the six-character Name, it can never be contaminated by the surging water of greed or the blazing fires of anger and hatred.
As a certain couplet says, “just as no torrents can wash away the moon’s reflection on the water, Amitabha is always present in our minds despite our delusions.” Therefore, we should try to simply focus on reciting “Namo Amitabha Buddha”and pay no attention to the afflictions that arise from our greed and wrath.
(to be continued tomorrow)

二河白道喻 (續)
2.念佛不必顧慮貪瞋煩惱。
阿彌陀佛願力的白道,六字名號的功德,不會被我們的貪心之水染污;不會被我們的瞋心之火燒滅。
就如“流急月不去,心亂佛常住”。所以,我們只管去念這句南無阿彌陀佛,不用顧及我們的貪瞋煩惱。

Namo Amituofo!

July 1, 2024

July 1, 2024
Wonderful Metaphors in the Pure Land School
淨土宗妙喻

The parable of the “Two Rivers and a White Path” by Master Shandao

Greatly inspires us and is summarized as follows:
1.Amitabha Buddha Created a White Path to Deliverance through the Power of His Vows.
It is impossible for ordinary beings like us to gain rebirth in the Western Land of Bliss by only relying on our own efforts. That is why Amitabha Buddha created, metaphorically speaking, a white path to deliver us through the power of his vows. This path stretches from the east bank to the west bank of the rivers of water and fire. In other words, Amitabha’s deliverance is available for as long as our minds are afflicted by greed and anger. For those with such defiled minds, Amitabha created the white path through the power of his vows. We iniquitous beings are exactly the people Amitabha vowed to save!
(to be continued tomorrow)

善導大師的“二河白道喻”對我們有很多啟發,主要有以下幾點。
1.阿彌陀佛為我們建了一條願力的白道。
我們要到西方,靠我們自己的力量,是無法到達的。所以,阿彌陀佛建了一條願力的白道,從西岸直接鋪到東岸。水火二河有多寬,白道就有多長,這說明我們的貪瞋煩惱有多長久,阿彌陀佛的救度就有多長久。只要有貪瞋存在,就有彌陀的救度存在。阿彌陀佛就在我們貪瞋具足的心中,架設願力的白道: 阿彌陀佛就是要救度這樣的眾生!

Namo Amituofo!

June 30, 2024

June 30, 2024
Common Knowledge in Pure Land Teaching
淨土小常識

Two Kinds of Dedication (continued)

Amitabha Buddha consolidates all of his merits and virtues within his six-syllable Name, and dedicates this Name to sentient beings. It is just like a father who gives a lump sum of money to his son when his son is leaving home for further studies. This sum of money must include the cost of going there and returning home.
The six-syllable Name is the same. It consists of the merits and virtues required to be reborn in the Pure Land and those needed to return to The Saha Land for benefiting others. Therefore, the Dharma body of dedication is totally within the six-syllable Name - Namo Amituofo. Thus it is said, “ the grace of Amitabha’s dedication is inconceivably vast. It includes both “going’ and “returning”.
The Buddha’s two kinds of dedication take place at the same time. They are really not two different kinds. However, because the capacities of sentient beings vary, they are explained in two different ways.
Amitabha Buddha includes the two kinds of merits and virtues within his Name. He dedicates and gives them to us, so that we can receive all of them at once, upon hearing his Name. However, in terms of the realization of benefits, they are in the sequence of cause and effect - “Going” first, and “returning” later. Thus it says, the benefits of the dedication of “going” are within that of “returning”, so that the realization of “returning” is based on the realization of “going”.

126 二種迴向(二)
阿彌陀佛是將往、還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。
這就好像父親在兒子即將離家、外出求學之際,把一筆錢交給他的兒子,以便旅途往返的開銷,那麼在這些紙幣中,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,其中蘊含著我們往生淨土成佛和還來娑婆利他的功德。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,所以說「阿彌陀佛之迴向,恩德廣大不思議,往相迴向利益中,亦迴入還相迴向。」
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們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,並迴向施予我們,因此我們在聞信名號的當下,等於頓時領受了這兩種迴向的功德,而無前後次第的分別。不過利益的實現,卻有因果的前後和往還的次第,也就是「往相」之因在前,「還相」之果在後。
因為「往相」與「還相」有這種次第的關係,所以說「往相迴向利益中,亦迴入還相迴向」,藉此顯示「還相迴向」利益的實現,是以「往相迴向」利益的實現為基礎的。

Namo Amituofo!