August 31, 2024

Aug. 31, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

10B A Poor Man Who Loses His Gold (continued)

This is a multifaceted metaphor. The “gold” represents the six-character Name: Na Mo A Mi Tuo Fo (i.e. Namo Amitabha Buddha). “The box containing the gold” stands for meditative and non-meditative virtues. “To open the box” refers to the guidance of a good advisor who can help us understand the merits and virtues contained in the six-character Name.

The poor man, who is wild with joy at the first sight of the gold, is analogous to anyone who rejoices upon hearing of the six-character Name for the first time in his whole life. Thinking that “I can definitely be reborn in the Pure Land by just hearing of Amitabha’s Name!”, he can’t wait to share the good news with others.

“We will surely be reborn in the Land of Bliss by having just one thought of Amitabha’s Name! We can all be delivered just like that!” Sadly, he does not practice Amitabha-recitation. Because he does not hold fast to the Name of Amitabha Buddha he is discarding the merits and virtues of Amitabha’s Name, just like the poor man who leaves the gold in the box.

Some people try to warn him that his understanding is incorrect. You still have to recite the Name of Amitabha!”

The foolish man, however, is too lazy to practice Amitabha-recitation. In addition there are those who continue to mislead him and dissuade him from reciting.

“You’ve heard of the Name of Amitabha, you understand its power to save you, and you felt joyful. With that single feeling of joyfulness, your rebirth was assured! It’s only a matter of that one thought. Rebirth or no rebirth, it all depends on that one thought, that joyful feeling. Amitabha-recitation is a practice by self-power and hard work. There’s no need to do that.”

This understanding is seriously flawed. It can harm us just like a thief who steals our invaluable treasure. We must not allow such wrong ideas to stop us from our practice. Instead, follow the teaching of Master Shandao and recite the Name of Amitabha Buddha exclusively and single-mindedly.

——Abstract from the Principles of the Pure Land Path by Master Shandao

10B. 關於信心與念佛妙喻之 - 窮人失金喻 (續)

這是一個比喻。黃金,代表南無阿彌陀佛六字名號;包裝盒,代表定善散善功德;打開包裝,就代表由善知識的開導瞭解六字名號的功德,在初聞名號的當下感到很歡喜:我真的可以往生了!然後就出去跟人家講:這樣就能往生啊,這樣就能往生啊!自己不念佛,不執持名號,等於說把六字名號的黃金功德丟在旁邊。

人家勸他說 : 你老是這樣講不行 啊,你還是要念佛啊!但是他自己懈怠不想念,同時旁邊還有人慫恿他:當你瞭解這句名號的一念之間,你就往生一定了!就是那個感覺,往生不往生,就是那一念信心歡喜的感覺。你去念佛,那是自力苦行,不必多念。

這就是一種邪知邪見,這就是一種賊,會偷掉我們的無上之寶。我們不能被這種邪見障礙了行持,應該老老實實地聽從善導大師的教導,好好念佛。

Namo Amituofo!

August 30, 2024

Aug. 30, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

10B A Poor Man Who Loses His Gold

Let’s look at another metaphor. Imagine there is a very poor man. A compassionate person offers him a box of gold bars, suggesting that he take good care of it since it can keep him from hunger and misery. The gold bars, being so valuable, are in an exquisite case when they are given to the poor man.

Unfortunately, the man has no idea of the value of gold. He simply admires the box but does not bother to open it. He guards the box day and night and wonders why he remains poor despite having a windfall.

One day, the man comes across a helpful person who opens the box for him. The moment he sees the gold bars inside, he is overjoyed.

“Now I don’t have to suffer from poverty anymore!”

With this thought of joyfulness, he rushes out to tell his neighbors that he has received a big fortune and is no longer poor! With the precious assets at home, the happy man speaks with great confidence. No one will look down on him anymore but think that he is now a rich man.

He goes around boasting about his good luck. Someone warns him that he’d better go home to protect his gold from being stolen. The man thinks the advice is sensible.

Just then, a conman approaches him and tries to dissuade him from guarding his gold. ‘Millionaires are all happy go lucky people who are not overly worried about their fortune,’ the conman said. ‘What good does it do you to guard that box?

You’ve been keeping an eye on it for several years, yet you didn’t get any joy from

it, did you?’ The poor man couldn’t agree more. He has been keeping the box of

gold for three years and yet he is still as impoverished as ever.

“You are feeling the agony of being poor. That is just a simple thought.” The dishonest man continues with his ploy. “Now you have the joyful feeling of being rich, and that is also just a thought. You are rich because you have that one thought. This one thought is of the utmost value. Don’t ever let anyone take away that one precious thought of yours. Otherwise, you will be poor again.”

The ignorant man thinks the advice of the crook makes sense. Having conned the man, the crook sneaks into the latter’s home and steals his gold. Sadly, the briefly rich man becomes poor once again.

(to be continued tomorrow)

10B. 關於信心與念佛妙喻之 - 窮人失金喻

再打一個比喻:有一個人很窮,別人憐憫他,送一盒黃金給他,告訴他這很貴重,要他好好保存,能免除饑餓和痛苦。黃金很貴重,所以就用一個精緻的盒子裝著,交給他了。可是這個窮人不認識,看到盒子覺得不錯,也不打開看看裏面是什麼,天天守著盒子,心裏覺得他發了財怎麼還是這麼窮呢?有一天,他遇到一個,過來把他的盒子給打開了。他一看見黃金,心裏就喜悅了:真的不用再受窮。

有這一念喜悅,他就衝出去告訴左鄰右舍他發財了,他現在不是窮人了!他的話講得很有底氣,因為家裏有黃金嘛!所以,大家也不敢小看他,認為他真的是發財了。

他在外面到處講,有人就提醒他老老實實回去,把他的黃金看好,免得讓賊偷走了。他覺得有道理。

這個時候就來了一個賊,這個賊勸他不要回家守黃金,賊說大富翁都是很瀟灑的,他回家守著那盒東西有什麼用呢,他守了好幾年也沒有這種喜悅,對不對?窮人覺得很對,那盒黃金在他這裏放了三年,他還是覺得很窮苦。

賊對他說窮苦,就是那一念窮苦的感受。現在你有了這種發財的快樂感受,就說明你發財了。就在你看見黃金的那一念,你當下就發財了,所以,那一念很寶貴。你不要讓別人把你騙了,把那一念偷走了,你就是窮人了。他一聽,也有道理啊!賊跟他講完之後,就到他家把黃金偷走了。他最終又變成了窮人。

Namo Amituofo!

August 29, 2024

Aug. 29, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

10A The Mere Sight of Food Cannot End Hunger

Imagine there is a person dying of hunger, so we offer him a bun. Seeing the bun,

the hungry man cheers up at once. However, we then take back the food just

offered. Do you think that the person’s hunger has gone? Of course not. What satisfies his hunger is eating the bun, not his joy at the sight of it.

Similarly, no matter how joyful a person is when he hears of the Pure Land Dharma path, if he does not practice exclusive Amitabha-recitation afterwards, he will derive no benefit at all. It is just like a hungry man having no bun to eat. The joy at the sight of the bun doesn’t satisfy his hunger. Eating the bun is a metaphor for the exclusive recitation of the Name of Amitabha. All those who scrupulously recite the six-character Name of the Buddha are assured of rebirth in the Land of Bliss, whether they are joyful or not. Therefore, the practice of Amitabha-recitation is crucial for giving us the ultimate benefit.

Shakyamuni Buddha teaches us various Dharma paths. The joyous feeling one may feel upon hearing about Amitabha’s deliverance is an expedient way the Buddha employs to lead us to our exclusive practice of Amitabha-recitation.

10A. 關於信心與念佛妙喻之 - 見食不飽喻

一個人餓得快要死了,我們拿一個饅頭給他。他看見這個饅頭,當下信心歡喜。他歡喜之後,我們就把饅頭收起來。請問他能飽嗎?歡喜不能讓他飽肚子,饅頭才能讓他飽肚子。聞法歡喜,回去不念佛,等於饅頭沒有吃到,空歡喜一場!饅頭就代表佛號。只要吃饅頭,不歡喜也能飽肚子。老實稱念南無阿彌陀佛,雖然不歡喜,也能往生。所以,念佛很重要。

聞很多法,都是讓我們落實一向念佛的前方便。

Namo Amituofo!

August 28, 2024

Aug. 28, 2024

Wonderful Teachings of the Pure Land School

淨土宗妙喻

On Faith in Amitabha and the Practice of Amitabha-Recitation

One of the guiding principles of the Pure Land Buddhist school is: “To have faith in and acceptance of Amitabha’s deliverance”. However, some people have the misconception that it is not necessary to recite the Name of Amitabha. They believe that simply by having “true faith” the Buddha will deliver them.

The question is, how do they know that their faith is true? They would probably tell you that their faith arose one day when, upon hearing the Fundamental Vow of Amitabha Buddha, they were moved to tears, rejoicing so much as to dance to their heart’s content. They think that is an indication that Amitabha has responded to their faith and that their rebirth in the Pure Land is assured. To them, it is no longer important whether they practice Amitabha-recitation or not.

This is a mistaken view, definitely incorrect. The person who holds such a view is mistaking something for a cause which is not a cause. He wrongly believes that the ignorant mind of an ordinary being, a mind that is constantly changing and unreal, is the cause for rebirth. This won’t do. The emotions of ordinary beings are just fleeting illusions. We could be joyful, touched, dancing, crying or whatever, but all of these emotions will pass with time.

Then, what gives them that misunderstanding? Suppose he had a particularly sentimental experience in the past which sticks in his mind. Let’s say it occurred on the 30th of September, 2006 at 3 o’clock in the afternoon. While he was hearing a teaching of a Dharma master, he was so overjoyed by the prospect of Amitabha’s deliverance that he burst out laughing. From then on, he takes that one joyous thought of the Buddha’s deliverance as the primary proof that his rebirth in the Land of Bliss has been decided.

How wrong he is!

(to be continued tomorrow)

10. 關於信心與念佛之妙喻2則 

有人誤解信順阿彌陀佛,信心 一念就可以往生,現在我們有信心了,就不用念佛了。他怎麼知道自己有信心呢?因為有一天,他聽到阿彌陀佛的本願,他歡喜得掉眼淚了,他感動得哭出來了,歡喜踴躍,跳起舞來了,這代表他有感應、有體驗,代表他被阿彌陀佛救到了。他往生已定 了,以後念佛不念佛那都無所謂了。

這是錯誤認識,不正確!這叫作「非因計因」,他把不是正確的因當作往生之因,他把凡夫的生滅心當作往生的正因,這怎麼可以呢!喜悅也好,感動也好,體驗也好,跳舞也好,掉眼淚也好,時過境遷,就沒有了。他錯誤理解了,每次就回憶他為什麼能往生呢?因為在2006年9月30 日下午三點,他聽法師講法,他笑出來了。他把那一念當作往生正因,錯啦!

Namo Amituofo!

August 27, 2024

Aug. 27, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

The Great Path Beyond All Other Teachings

Master Shandao says in his Commentary on the Contemplation Sutra, “There are 84,000 ways of practicing that are suitable for all individuals. They can be divided into the sudden and gradual categories.” This simply means that Shakyamuni Buddha imparted numerous teachings to address the needs of his wide variety of followers.

“All other ways” refers to the “84,000 teachings in the Sacred Path”; and “other” means the teachings beyond the 84,000. This refers to the way of rebirth through the “Other-Power” of exclusive Amitabha-recitation in the Pure Land teaching.

This is because the teaching of rebirth through Amitabha’s “Other-Power” transcends all other ways and the worldly principle of cause and effect. There is no other way for ordinary beings to attain rebirth in Amitabha’s wonderful reward land without severing all of their afflictions.

131 門餘大道

善導大師《觀經疏.玄義分》說:「門餘八萬四千,漸頓則各稱所宜。」意思是說,世尊一代之間所說的法門很多,有八萬四千之餘。

後來引申為門餘之「門」,指聖道門八萬四千法門;「餘」指八萬四千法門之外,淨土門他力念佛往生之道,謂之「門餘」。

因為他力念佛往生的教義,是超越通途因果的軌則,不可思議之道,不斷煩惱的凡夫,當生往生最高妙的彌陀報土,故說淨土門他力念佛往生之道,謂之「門餘大道」。

Namo Amituofo!

August 26, 2024

Aug. 26, 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

I vow to renounce embryonic birth in this world and vow to be reborn in the Land of Peace and Joy.

So I can soon see Amitabha Buddha, whose body contains boundless merit and virtues.

I vow to visit all buddhas and benevolent sacred beings as well;

And attain the Six Paranormal Powers in order to embrace and deliver suffering sentient beings.

In the same way the emptiness of the Dharma Realm is boundless, so are my vows.

願捨胎藏形,往生安樂國;

速見彌陀佛,無邊功德身。

奉覲諸如來,賢聖亦復然;

獲六神通力,救攝苦眾生。

虛空法界盡,我願亦如是。

Namo Amituofo!

August 25, 2024

Aug. 25, 2024

Q and A about Practicing Amitabha-Recitation

Part Two - Rebirth through Amitabha-Recitation

第二部分 有關念佛往生

Q16: I am not a vegetarian yet, can I still be reborn through Amitabha-recitation?

Answer: Yes, you can! Please refer to P. 283 in the Third Collection of the Accounts of Amitabha-Recitation about Zhang Yuzhi, and P.382 about Zhang Liandi, and P.321 about Huang Xixun, who were not vegetarians, but they were reborn through Amitabha-recitation.

It depends on the individual situation, it is better to be a vegetarian. There are many advantages to being a vegetarian, such as: being aligned with the Buddha’s compassionate mind, not causing fear in sentient beings, being good for one’s own health, better for the environment, and creating fewer karmic obstructions near the end-of-life.

16問：未吃素，念佛能往生嗎？

答：能！《念佛感應錄》第三集第283頁張玉枝、第382頁張蓮娣、第321頁黃錫勳等，都還沒有吃素，也都念佛往生。

不過視情形，能吃素最好。素食好處很多，順佛慈悲心，施眾生無畏，有利自身健康，有利節能環保，臨終減少業障。

Namo Amituofo!

August 24, 2024

Aug. 24, 2024

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

慧淨法師之救恩法語(一)

As it pertains to the teaching of deliverance, the main principle is the loving heart,

not good or evil, and not fair or biased. One ought to accept the loving heart as

the primary principle, instead of good or evil, and fair or biased.

救度的法門以愛心為原則，非以善惡、公平為原則。

當用愛心的原則，代替善惡、公平的原則。

Namo Amituofo!

August 23, 2024

Aug. 23, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

Don’t cling to other lands and forget your own homeland.

Be ready to present your credentials as soon as possible.

Once King Yama commands you to appear,

It will be too late for you to cultivate.

莫戀他鄉忘故鄉，快些驚覺備資糧；

若待閻老傳書信，再想修行已不遑。

Namo Amituofo!

August 22, 2024

Aug. 22, 2024

A Wonderful Parable of the Pure Land School

淨土宗妙喻

9. Exposition of the Parable of the Impoverished Son (continued)

We are like the poor son. Although we recite the six-character Name, “Namo Amitabha Buddha” every day, we have no idea that the merits and virtues embodied in the Name are the greatest endowment any buddha could share with us. Instead, we think, “I have recited Amitabha’s Name 20,000 times today. So, only the merits of those 20,000 recitations are mine; the merits contained in his name belong to the Buddha.”

This is exactly what the impoverished son thought when he was working in the manor. Dealing with accounts and books each day, he thought that all the wealth he helped to take care of belonged only to his master, while he himself was no more than a wage-earner. He didn’t know that his father was going to entrust the whole estate to him.

When the right time comes, Amitabha Buddha reveals his true intent: “Now that you recite my Name and accept the fact that you are my child, the entire Land of Bliss is yours.”

The Buddha gives us his whole Land of Bliss for free! Only then do we dare to accept the present with delight. To make sure that we accept his generous gift of the entire Land of Bliss,

Amitabha Buddha skillfully opens the doors of the various other Dharma practices, in order to give us time for our aptitudes to gradually evolve. As a result, we become accepting of the idea of the treasures stored within the meritorious six-character Name.

When we start to have faith in the Dharma path of Amitabha-recitation and earnestly practice it, this suggests that our aptitudes are fully developed. Like the beggar in the parable, we have already done enough toilet-cleaning and it is time for the rich elder’s “press conference”. It goes to show that we already possess abundant virtuous roots.

In contrast, those who have few virtuous roots or meritorious blessings, cannot recite Amitabha’s Name exclusively and scrupulously. They are like the pauper son whose aspirations were low and who was too afraid to accept the exceedingly generous gift of the entire manor. Terrified, he simply fled.

You may say to a person who has no spiritual faith, “Practice Amitabha-recitation and you will be reborn in the Pure Land!”

He is likely to respond with this: “No! No! I cannot believe that’s true!”

You may say to a lay Buddhist, “Practice Amitabha-recitation and you will be reborn in the Pure Land!”

He will reply, “Hold on! I am pursuing the paths leading to rebirth in the realms of human or celestial beings!”

You may say to a practitioner who is seeking liberation from samsara, “You should aspire to be reborn in the Western Land of Bliss!”

He will express doubt. “How can I possibly be qualified to gain rebirth in such a wonderful land?”

Reacting like the impoverished son, he is convinced that he is not good enough to be admitted to the splendid manor. Our father is the “king of all Buddhas, and the supreme among all lights.” Buddha Amitabha, our compassionate father, has vowed to save all sentient beings who have been endlessly wandering in the Three Wretched Realms, deluded and ungrateful.

So, let us each comply with the teachings of Shakyamuni Buddha to accord with Amitabha’s great vows, and be a filial child to our compassionate father, Amitabha.

——Excerpt from the Keynote Speeches Summarizing the Amitabha Sutra

9.1 釋窮子喻 (續)

我們也一樣，每天念這句「南無阿彌陀佛」，不知道這六字名號裏面的所有功德就是我們的，還認為：「我念了兩萬聲，這兩萬聲的數字才是我的；六字名號裏面的功德是阿彌陀佛的。」就像窮子已經進到莊園，每天在做出納、會計，他認為經手的這些財產是大富長者的，自己只拿工作的工資，不知道他的父親要把整個莊園給他。

又經過一段時間，時機成熟了，阿彌陀佛才說：「汝今念佛，本是我子，極樂世界，歸汝所有。」全部送給我們。我們這個時候才敢歡喜接受。

阿彌陀佛要把他整個極樂國土布施給我們，千方百計讓我們接受，讓我們在種種法門裏摸爬滾打，慢慢調熟我們的根器，我們才慢慢接受六字名號的功德大寶。

大家能夠相信念佛的法門，能夠老實念佛，是已經經過了除糞的工作，是已經到了大富長者開新聞發布會的時候了，根機已經成熟了，是多善根福德，非少善根福德。沒有大善根、沒有大福德的人，決定不會老實念這句名號。

就好像那個乞丐，根機還沒成熟，決定不敢接受整個莊園， 逃跑了，嚇昏了。

對世間人說：「某某人，你念佛往生吧！」

「不去不去不去。」

對學佛的人說：「你念佛往生吧！」

「慢點！我求人天福報！」

對修行解脫的人說：「你念佛往生吧！」

「我哪裡夠資格到極樂世界？」

就好像那個乞丐，認為自己沒有資格進這座莊園。我們的父親是「諸佛中之王、光明中之極尊也」，彌陀慈父，救度我們四處流浪、桀驁不馴、違逆負心的眾生。

所以，大家要隨順佛願，要孝順於佛。

Namo Amituofo!

August 21, 2024

Aug. 21, 2024

A Wonderful Parable of the Pure Land School

淨土宗妙喻

9.1 Exposition of the Parable of the Impoverished Son

The rich elder symbolizes Amitabha Buddha, and the beggar (son) represents sentient beings. For countless eons , we have lost touch with our true nature and have been wandering in samsara, far from Amitabha’s “ City of Nirvana.”

Amitabha, upon seeing our suffering, vowed to bestow upon us all of his merits and virtues in the form of his six-character Name. He constantly implores each of us, “Oh sentient being, my only son, I entrust to you my entire Land of Bliss. Please, come straight here for rebirth in my Pure Land?!”

Unfortunately, we iniquitous ordinary beings don’t believe we are worthy, despite hearing the Buddha’s call. Doubting how we could ever be qualified for rebirth in such a wonderful realm as the Land of Bliss, we simply ran away from Amitabha.

At such times, Amitabha Buddha uses skillful means to teach us other Dharma paths that are more suitable to transform our minds. These teachings all aim to help us dedicate our merits and virtues to rebirth in the Western Land of Bliss. In short, undertaking the laborious work of toilet cleaning is analogous to an attempt to get rid of the filth and soil in our minds.

The impoverished son didn’t dare to even stay in the rich elder’s manor until he could work there as a toilet cleaner. Likewise, sentient beings whose aptitudes are not yet ready (to practice Amitabha-recitation) can only rely on the practices of various other Dharma paths and dedicate the merits of such practices for rebirth in the Pure Land.

Seeing us dedicating the merits of our assorted practices and relying on self-power for rebirth in the Land of Bliss, Amitabha Buddha skillfully nurtures us to broaden our minds. He says, “that is a good first step my child , that you dedicate the merits of your assorted practices to rebirth in my land. However, an Easy Path would be to simply recite my Name!” Amitabha’s Name is the store house for all of his treasures of merits and virtues. He implores us to simply recite his Name because he wants to give us all of his merits and virtues. However, he knows that we are not yet ready to accept his gifts.

What Amitabha does is similar to what the rich elder did. The old man treated the down and out beggar as his own son, and let him take charge of financial matters and be involved in the family business. In substance, he already resolved to grant his entire fortune to his son. He was simply waiting for the right moment to reveal his decision. The son, however, was oblivious to this.

Similarly, Amitabha’s Name is like a Dharma storehouse containing all of his merits and virtues. By teaching us to recite his Name, the Buddha meant to give us all the treasures he stored within it. It is just that it wasn’t the right time to make his intent known to us.

(to be continued tomorrow)

9.1 釋窮子喻 (續)

大富長者就是阿彌陀佛；乞丐就是我們。我們無始劫來迷失本性，流浪在阿彌陀佛的涅槃城之外。阿彌陀佛看到就要把六字名號功德布施給我們，說：「眾生啊！我的獨子，我把整個極樂世界送給你，你就這樣來！往生我的淨土！」

我們嚇壞了，認為哪有資格到極樂世界啊？所以，我們逃跑，逃離阿彌陀佛。這時候，阿彌陀佛就用其他法門來調化我們，讓我們修行，迴向以求往生。

就是自力勞作，幹除糞的活；除糞，就是除去我們心中的污垢。窮子要靠除糞的活才敢進大富長者的莊園；根機還沒有成熟的眾生，就要靠種種法門修持迴向，才敢求生淨土。

阿彌陀佛看見我們已經在自力修行迴向求生了，又要用方法來調化我們，「你種種功德修行迴向，很不錯，但可以念我的名號啊！」名號就是阿彌陀佛所有功德法財的寶庫。讓我們稱名念佛，就是要把所有的功德布施給我們，但這時還不敢明講。就好像大富長者認窮子為義子，讓他負責庫藏的出納管理，其實心裏邊整個庫藏財寶都交給他了，但因為時機沒到，不便明說，窮子也不知道。

Namo Amituofo!

August 20, 2024

Aug. 20, 2024

A Wonderful Parable of the Pure Land School

淨土宗妙喻

9.1 The Impoverished Son (continued)

The father, however, was rather disheartened by his son working as a toilet cleaner. He moaned, “How can I allow my son to do such an inferior job?” Father and son were yet to recognize each other, and the old man’s legacy had yet to be entrusted to his heir. The wealthy elder then decided that he should first acquaint himself with his son.

So he put on torn and filthy clothes which were more appropriate for toiling in the fields or sweeping dung. With cleaning tools in his hands, he set off to work together with his son. He chatted with him amiably, showing great affection. The destitute son, who had never felt parental love in his whole life, was deeply touched by the elder’s tender loving care. “How could a person be so nice!” he thought, having no idea that the rich elder was in fact his own father.

As time went by and they got to know each other well, the elder decided to reveal his true identity. “ To tell you the truth”, he told his son, “I am the owner of this manor.”

The poor lad was startled upon hearing that and let out a spontaneous cry, “Master!” The elder felt sad and said to his boy gently, “You are an honest lad. I saw you working very hard and decided to treat you like my son. I am growing old you know, and have no child of my own. You can help take care of things for me here. Please don’t turn down my offer? “

The son felt greatly honored by the unexpected appreciation the rich elder showed him. He felt very privileged that this wealthy elder now treated him like a son.

Over time, the father began to teach his son proper skills of management, such as deployment of staff. He also made him learn about all aspects of the finances and even let him be in charge of keeping the books.

The son worked hard and earnestly. He insisted, however, on living in the work shed originally assigned to him when he first came, and he only took the daily wage due to him for his work. When he finished his book-keeping and accounting in the evening, he would say to himself, “All this money belongs to the master; my share is ten dollars.”

As more time passed, the son made steady progress. With higher aspirations and bigger goals, his horizons broadened. He also became more competent. The rich elder then decided that it was time to reveal that they were father and son.

Finally, he called for an assembly of all the important figures he could find in order to make an announcement: “Thank you all for coming! I have something important to tell you. I am getting old. I lost my son in the year of ...”

Bit by bit, the elder unraveled the story. Meanwhile, as the impoverished man listened to the old man’s story, he began to realize that he was the son his master was referring to.

Then, the truth at last! “Now, I have found my son——here he is!” Pointing to the dumbfounded lad, the elder declared: “Today, I entrust all of the fortune I possess to my son. It is all at his disposal.

Only then did the son realize that the elder who had been so kind and compassionate to him was his own father!

Therefore, as the Lotus Sutra says, “It has never been my intent to receive anything special. Still, his treasure house has come into my possession, unsought and un-awaited.”

The Sutra also says, “Today we have spontaneously received unprecedented treasures which we hadn’t even dreamed of. We now realize that we are truly the sons of the Buddha.”

This is the end of the story. Below I will give an exposition of it.

(to be continued tomorrow)

9.1 窮子喻 (續)

窮子一聽，嚇了一跳，就喊「老爺」，大富長者聽了，心裏很難過，就對窮子說：「你到莊園之後，誠實本分，幹活很賣力氣。你就做我的乾兒子，我年紀大了，沒有兒子，你可以幫我做點事，希望你不要推辭。」

突然得到大富長者的重視，他感到很榮幸，把親生父親拜做乾老子，還覺得很榮幸。

又過了一段時間，大富長者開始 慢慢培養他，教他做會計、做出納，掌管財務。工人的支派、財產的進出 都由他負責。

窮子做得很賣力，也很認真，但他還是住工棚裏，每天拿自己的一分工資，晚上算賬的時候，「這個是老闆的，我的是十塊。」

又過了一段時間，大富長者一看，窮子的志向慢慢提高了，心量逐漸擴展了，能力也愈來愈具足了，就準備宣布他們的父子關係。

這一天，他就把重要的人物全部找來，開一個「新聞發布會」，父子相認。「有勞各位到這裏來，有一點事情跟大家講。我已經年老了，我的兒子是在哪一年丟失的……」窮子愈聽愈覺得在說自己；長者從頭道來，慢慢引導，「現在，我找到兒子，就是他。」長者指著窮子說，「現在我把所有財產全部給他，由他掌管。」

兒子這時才知道：原來對我這麼慈悲的人不是外人，正是我的父親！

所以，《法華經》說：我本無心，有所希求。今此寶藏，自然而至。

又說：無量珍寶，不求自得。而今乃知，真是佛子。

故事就講到這裏，下面把這個故事做一番解釋。

Namo Amituofo!

August 19, 2024

Aug. 19, 2024

A Wonderful Parable of the Pure Land School

淨土宗妙喻

9.1 The Impoverished Son (continued)

He called in another two of his attendants who were of smaller stature. He asked them to dress in rags and look like paupers. “Follow him,” he said.

Appearing like beggars, the two attendants staggered away as instructed. As an old saying puts it, “Birds of a feather flock together, and like attracts like.”

The pair, on finding the impoverished man, started with small talk about things tramps and vagrants did and soon gained his confidence.

They told the man, “You know, you don’t have to work so hard. Where we work, our boss is very nice. We are paid twice as much as we would get elsewhere.”

The impoverished man responded at once, “Sounds like a great place! Do you think they will let me work there?”

“Give it a go, mate.”

“But ... I’m not sure what I can do! I can’t read or write; I ain’t educated.”

“You can try cleaning…toilets.”

“Yeah, I can do that!”

So, the two spies led the man back into the rich elder’s estate. They snuck back into the house through the back door (the main gates would be too lofty for the son). The elder’s son stayed on, working every day as a lavatory cleaner. He felt safe and relaxed, and thought to himself, “This job suits me – it’s what I’m supposed to be, a toilet cleaner.”

Never had he lived such a happy, stable, and secure life before, so he worked very hard, wholeheartedly.

(to be continued tomorrow)

9.1 窮子喻 (續)

他另外找了兩個人，長得不是那麼高大威猛，穿的衣服也是破破的，交代說：「你們去跟蹤他。」

這兩個人看起來跟窮子差不多， 像乞丐一樣，搖搖晃晃，跟著去了。物以類聚，人以群分，他們一塊兒就聊起來了，談著做乞丐的事，相談甚歡。

這兩個人就跟他講：「其實，你用不著這麼辛苦。我們打工那個地方的老闆很慈悲，幹一天活的工資是其他地方的兩倍。」

窮子一聽，「這麼好的地方！我去行不行？」

「你去也可以。」

「可是我什麼都不會幹！我不識字，需要文化的活我都不會啊！」

「你可以去打掃衛生，清理廁所。」

「這個我可以！」

這兩位就把他帶到大富長者莊園來了，從後門繞進來（正門太高貴）。進來以後天天除糞，他幹得很安心，心想：「這跟我的身分很相 應，我就是掃廁所的。」

他一輩子就沒有這樣幸福過，生活很安定，他過得很安心，幹得很賣力。

但是，兒子天天在除糞，長者心中有所不悅：「我的兒子怎麼可以做這等下劣事呢？」父子還沒有相認！財產還沒有委付！所以，大富長者就想辦法接近兒子。他把華麗的服裝脫下來，穿上一身粗布衣服（下地幹活兒、除糞的衣服），也拿了除糞的工具，跟窮子一起除糞，和顏悅色地問候他，跟他話家常，問寒問暖。窮子一輩子也沒有得到過父母的溫暖，遇到這麼一個長者，對他這樣慈悲關愛，他感動得不得了，「怎麼有這麼好的人！」他這時候還不知道長者就是他的父親。

時間久了，彼此關係熟了，感到很親切了，這時候，長者就略微暴露自己的身分，他說：「不瞞你說，我就是這座莊園的主人。」

Namo Amituofo!

August 18, 2024

Aug. 18, 2024

A Wonderful Parable of the Pure Land School

淨土宗妙喻

9.1 The Impoverished Son (continued)

Once there was a rich father whose only son ran away while still a child. Years passed and the father became old and feeble. He brooded and grieved in his heart, thinking to himself, “I am getting old and my days are numbered. I must find my son and tell him I plan to give him all of my wealth and this vast estate!”

With that objective in mind, he started searching for his missing son everywhere. Since leaving his family, the son had been living an impoverished life. Homeless, he drifted from place to place, and was constantly being bullied. Without any work skills, all he could do was menial jobs. Basically, his life was one of misery and poverty.

One day, while he was wandering about, totally by chance he found himself just outside his father’s estate. Awestruck he gasped, Wow, what a magnificent mansion!” He peered through the main gate and saw a very majestic elderly man sitting there, flanked by many servants. There was also a constant stream of people coming and going. The old man looked just like a king.

Accustomed to the life of a footloose vagrant, the beggar felt awkward in such an opulent and intimidating setting. He thought, “I could never be hired to work in such a grand estate. I’d better leave right away or someone will seize me and force me to labor. I’d better go to a poor village to obtain food and clothing.”

With that thought, he quickly fled.

Just then, the father caught a glimpse of the man from inside the house and recognized him instantly: “ that’s my son, my beloved boy! I’ve been searching all over for him. He cried out loud: “Guard! Hurry! Stop that man and bring him back here! Don’t lose him!”

Responding to the order, a couple of burly house guards dashed out after his son. In their immaculate uniforms, they looked most impressive. Just as he was wondering if he should hang around, the beggar saw these two bruisers and started panicking, “Oh Gosh! They are here to get me…” He sprang into a run at once. Still, he was caught and brought back to the manor. Terrified, the poor man passed out.

Seeing this, the rich father thought to himself, “Oh dear! My son must have been overwhelmed by the imposing surrounding he’s in. I don’t think he’s ready for what’s in store for him yet” He said to the guards, “Splash some cold water on his face to bring him round and just let him go.” Was the old man really willing to release the man? How could he let his long-lost son go after he had been looking for him for decades?

(to be continued tomorrow)

9.1 窮子喻

下面以《法華經》中的「窮子喻」來說明。

有一位大富長者，他的獨生兒子從小離散，大富長者後來年紀也大了，廣大的莊園、豐富的財產找不到繼承人，他想：我現在已經年老了， 就要走了，一定要把兒子找到！所以他就很辛苦地到處尋找。

這個兒子，從小離開大富長者，在外面漂泊流浪，被人欺負，餐風露宿，衣不蔽體，他只能靠什麼過活兒呢？只能靠打工、做傭等低賤的職業，過一天算一天，吃上頓沒下頓。

有一天，剛好就晃到大富長者的門口，他一看這座莊園，「哎呀！巍峨廣大」，從大門往裏探頭，坐了 一位非常威嚴的長者，旁邊有很多侍從，人來人往，就像國王一樣。窮子做流浪漢習慣了，來到這麼豪華威勢的地方，感到不自在，「這不是我找活的地方，不能久留，否則會有人出來抓我，逼迫我，治我的罪。我還是趕快離開，到貧窮鄉里去找活兒。」這麼一想，拔腿就走。剛好大富長者在裏邊看見他，就認出來了，「這不是我的兒子嗎？我辛辛苦苦到處尋找的就是他！」馬上喊：「快快快， 把那個人給我抓回來，不能讓他走了。」

侍衛聽到大富長者的指令，一個箭步就出去了，他們長得高大強壯，孔武有力，穿得也很華麗氣派。窮子正在懷疑：此地可能不宜久留……果 然從裏面出來兩個彪形大漢，「啊！壞了！這是來抓我的。」他拔腿就跑。但還是被追上捉住了，強行往回帶。這時窮子又恐怖、又擔心、又緊 張，頓時昏過去了。

大富長者一看，心想：「完了！我的兒子一定是因為這氣派的陣式，受到了驚嚇，他的心量還不成熟。」 就對侍衛說：「你們用涼水把他潑醒，然後把他放走。」

真的把他放走嗎？幾十年才找到兒子，怎麼能放走呢？

Namo Amituofo!

August 17, 2024

Aug. 17, 2024

A Wonderful Parable of the Pure Land School

淨土宗妙喻

9. The Impoverished Son

If we cannot be reborn in the Land of Bliss by virtue of practicing good deeds, what else can we rely on to gain rebirth there?

The Infinite Life Sutra says, “I (Amitabha) will open the Dharma-store for the multitudes and endow them all with treasures of merit.”

The Sutra also says that, “Amitabha will enable all sentient beings to accomplish countless merits and virtues.”

As it also points out, “Those who hear the Name of that Buddha (Amitabha), and rejoice and recite his Name even once shall receive the utmost benefits, unsurpassed merits and virtues.”

Reading through those passages in the Longer Sutra, we see clearly that Amitabha Buddha universally bestows upon ordinary beings the great treasure of his merits and virtues in the form of his six-character Name. By doing so, he enables those of us who are bereft of merits and virtues to become rich with them.

Amitabha shares his great compassion for all iniquitous ordinary beings, who have no hope of being liberated from samsara due to their lack of merits and virtues.

Amitabha Buddha opens the treasure trove of the Dharma and bestows on us his treasures of merit, universally and without discrimination. Hence, the Longer Sutra says, “Amitabha will open the Dharma storehouse for the multitudes and endow them all with treasures of merit.” Amitabha’s treasure of merits and virtues is shared through his Name, “Namo Amitabha Buddha”.

We yearn for the merits and virtues we do not have. We are worried that “No matter what virtuous practices we cultivate, we will still fail to attain enlightenment or to realize the ultimate reality of all dharmas. The best we can do is to cultivate the five precepts and the ten virtues for our rebirth in the human and celestial realms respectively. However, these cultivations are insufficient, because the practitioner is still stuck in the six realms. How are we supposed to achieve Buddhahood?”

The Infinite Life Sutra says, Amitabha Buddha cultivated the immeasurable meritorious practices of the bodhisattva path for countless eons, so that “sentient beings can partake of such merits and virtues.”

Below is a parable known as the “Story of the Impoverished Son,” (cited in the Lotus Sutra), that illustrates Amitabha’s endowment to sentient beings.

(to be continued tomorrow)

9. 窮子喻之妙喻1則

我們此世所做善行不能往生，那靠什麼往生呢？

《無量壽經》說：為眾開法藏，廣施功德寶。

又說：令諸眾生，功德成就。

又說：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。

這幾段經文放在一起，就很清楚地看出來：阿彌陀佛普遍布施給我們六字名號的功德大寶，讓我們這些沒有功德的人功德成就，而且是具足無上功德。

阿彌陀佛憐愍我們造罪造業， 沒有出離之緣，無法脫離六道輪迴， 沒有功德法財，為我們打開佛法的寶藏，普遍、平等地布施給我們功德之寶。所以說：「為眾開法藏，廣施功德寶。」

阿彌陀佛的功德寶就是「南無阿彌陀佛」。

我們沒有功德，我們盼望功德， 我們希望自己成就功德，我們擔心：「我這樣修行、那樣修行，可是也沒開悟，沒契入諸法實相，頂多是有漏的人天善法，這怎麼辦？」《無量壽經》說：阿彌陀佛兆載累劫的修行， 是要「令諸眾生，功德成就」，要令我們成就功德。

Namo Amituofo!

August 16, 2024

Aug. 16, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

The Five Virtues of a Lotus ( continued)

“A lotus is straight in appearance.” This describes an Amitabha-reciter, who believes in and accepts Amitabha’s deliverance. He will naturally correct his three karmas, and become upright, just like the stem of a lotus.

Human beings are replete with afflictions. Their greed, hatred and delusions never vanish even if they believe in and accept Amitabha’s deliverance. However, their temperament and behavior will gradually become more kind and accepting because they recognize these afflictions in themselves.

Thus, an Amitabha-reciter who believes in and accepts Amitabha’s deliverance, will improve their conduct. Because they believe, they will teach others to believe, and share the noble teaching of Amitabha’s deliverance with those who have a karmic connection with the Buddha. Thus, they must be mindful of their conduct and try to be good examples of the value of our path.

130 蓮花五德 (續)

「外直」，外表的正直。蓮花從外表看是直直的莖，表示信受彌陀救度的念佛人，自然會端正三業，為世良民，如梗直的蓮莖一樣生存著。

人是煩惱具足的凡夫，即便信受彌陀救度，但貪瞋癡煩惱還是永不會消失而一直存在的，但信受彌陀救度之後，心性轉為慈柔，對自己的言行自然有敏銳的觀察力。

所以信受彌陀救度的念佛人，會糾正自己的行為，也為了自信教人信，把尊貴的彌陀救度的法門傳給有緣人，讓更多人知道，讓更多人結上殊勝的法緣，因此更會謹言慎行，率身垂範，避免因自己行誼的偏失，而讓人誤解乃至誹謗這個尊貴的法門。自己言行愈好，所傳的法門才愈容易使人信從，因此會謹慎自己的言行。

Namo Amituofo!

August 15, 2024

Aug. 15, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

The Five Virtues of a Lotus ( continued)

4. The virtue of “one flower with multiple fruits”

Apart from the “simultaneous production of flower and fruit”, one single lotus flower bears many fruits. It represents that, by believing and accepting Amitabha’s deliverance, one can attain broad and boundless merits and virtues.

As said in the Treatise on Rebirth, “It enables rapid fulfillment of the great treasure ocean of merit and virtues.”

The benefits of believing the Buddha and reciting Amitabha Buddha’s Name can be summarized in two ways, present benefits and future benefits, non- retrogression in the present life and rebirth in the future life.

5. The virtue of “being hollow inside, but appearing to be firm outside.”

“Being hollow inside” means “the stem of the lotus is empty”. It seems to be fragile, however, it is not easy to break it, and it can support the whole lotus flower. This metaphor is used to express that an iniquitous Amitabha-reciter who believes the Buddha and recites Amitabha’s Name may seem to be weak, but is actually firm.

Teeth seem to be strong and hard, but they are actually soft. A tongue seems to be soft, but can actually be taut. An old man may have no teeth, but his tongue remains intact.

Status, power and wealth seem to be strong, but they are actually weak, in terms of dealing with death. Those who appear good and are vigorous in self-powered cultivation may still be reborn in the Six realms and reincarnated according to their karma, even if they aspire to be reborn in the Land of Bliss.

Those who believe in the Buddha and recite Amitabha Buddha’s Name, may appear to be non-virtuous, neglect cultivation, and have no power of capacity. However, they can be reborn in the Pure Land without any fear near the end-of-life. Even though they may appear to be weak, they are actually strong. “Upright outside” means “they appear virtuous and upright”.

130 蓮花五德 (續)

四、一花多果之德：

蓮花不僅開花、結果同時，而且一朵花之中有許多蓮子。這是譬喻信受彌陀救度，即能擁有廣大無邊的功德，如《往生論》所說：「能令速滿足，功德大寶海。」

信佛念佛的功德利益，歸納為「現當二益」，現生不退，當生成佛。現生不退之外，其他的功德利益甚多；而當生成佛之後，便能廣度十方眾生。

五、中虛外直之德：

「中虛」，蓮花骨莖的中間是空虛的，似覺脆弱，但事實上不容易折斷，能支撐整枝蓮花。譬喻愚惡苦惱的信佛念佛人，似軟弱實堅強。

所謂似堅實軟者，齒；似軟實堅者，舌。有滿口無牙的老人，沒有斷舌的老者。

地位、權力、財富，似強實弱，無常面前毫無作用；賢善精進之人，若不求生極樂，命終之後，依然隨業流轉；信佛念佛的人，顯示自己無德無行、無能無力，然而臨命終時，安然無懼，往生淨土，即是似弱實強。

Namo Amituofo!

August 14, 2024

Aug. 14, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

The Five Virtues of a Lotus ( continued)

2. The virtue of “having only one flower per stem”

Cherry and peach trees have many flowers on each stem; but, there is only one flower on each stem of a lotus. This characteristic is a metaphor to show that Amitabha’s deliverance is a matter for each individual and cannot be taken on by others. Whoever believes and accepts can be reborn and become a Buddha.

Whoever does not believe or accept will continue to reincarnate on the path of birth-and-death. It is like a father and son who must each climb a mountain, neither can do it for the other.

The Infinite Life Sutra says, “In the midst of worldly desires and attachments one comes and goes alone, is born alone and dies alone. After death, one goes to a painful or a pleasant state of existence. Each receives his karmic consequences and no one else can take his place.”

The Earth Store Sutra also says, “Fathers and sons love each other, but walk different paths in their lives. Thus, if they meet each other (in hell), neither can suffer for the other.”

3. The virtue of “simultaneous production of flower and fruit”

The greatest characteristic of a lotus flower is the simultaneous production of its flower and fruit. All other flowers must blossom first, then produce their fruit later; but, lotus flowers produce their flower and fruit simultaneously. What does this metaphor symbolize?

The “Blossom” represents one’s “belief and acceptance of Amitabha’s deliverance”, as said in Amitabha’s 18th Vow in the Infinite Life Sutra, “sincerely and joyfully entrust themselves to me.” “Fruit” represents “assured rebirth in the Land of Bliss without retrogression. It is attained at

the moment of “believing and accepting Amitabha’s deliverance”. One “immediately attains assured rebirth, and dwells in the state of non-retrogression.” (as said in the text on Amitabha’s accomplishment of his 18th Vow in the Infinite Life Sutra.

Master Tanluan used the following metaphor to describe it. It is “like a dark room without any light coming in for a thousand years. It will immediately be brightened as soon as a light shines in”. The “Darkness” cannot refuse to go even though it occupied the room for a thousand years! Light comes and darkness goes, they happen at the same time.

(to be continued tomorrow)

130 蓮花五德 (續)

二、一莖一花之德：

櫻花、桃花，是一枝莖條開很多朵花，而蓮花是一枝莖條只開一朵花。

蓮花一莖一花的特色，是譬喻被彌陀救度是每個人自己的事，別人不能代替。誰信受誰往生成佛，誰不信受誰依然輪迴，生死路上，如父子登山，各自努力，彼此不能相代。

如《無量壽經》說：「人在世間，愛欲之中，獨生獨死，獨去獨來；當行至趣，苦樂之地，身自當之，無有代者。」又如《地藏經》說：「父子至親，歧路各別；縱然相逢，無肯代受。」

三、花果同時之德：

同時開花，同時結果，這是蓮花最大的特色。其他種類的花都是先開花後結果，而蓮花最主要的不同就是花果同時，這譬喻著什麼？

「開花」是指信受彌陀救度，如《無量壽經》第十八願成就文所說「信心歡喜」。「結果」是譬喻信受的當下，獲得往生極樂且住不退轉的身分，如《無量壽經》第十八願成就文所說「即得往生，住不退轉。」

曇鸞大師譬喻說：「譬如千歲闇室，光若暫至，即便明朗，闇豈得言，在室千歲而不去耶？」光來闇去與闇去光來，是同時的。

Namo Amituofo!

August 13, 2024

Aug. 13, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

The Five Virtues of a Lotus ( continued)

1. The virtue of ‘being uncontaminated despite living in a muddy pond”

Faith in Amitabha’s deliverance blooms even within the hearts of wicked people. As said in the Vimalakirti Sutra, “Lotus flowers do not grow in the highland, but in the humbly wet and muddy soil. The highland represents the spiritual cultivation of kind, benevolent and vigorous people , while the wet and muddy soil represents iniquitous people who suffer with no motivation to cultivate.

Master Shandao says in the parable of “The Two Rivers and the White Path” in the Commentary on the Contemplation Sutra, “ despite their afflictions due to greed and hatred, ordinary beings can produce a pure mind of aspiration for rebirth”. Those who deeply see themselves as iniquitous will believe in and accept Amitabha’s deliverance, and receive the lotus flower of genuine faith. If a person thinks he is benevolent and kind, and is vigorous in cultivation, he will not wholeheartedly accept and receive Amitabha’s deliverance with his entire being.

In Buddhism, the definition of evil people is different from those in the mundane world. In the mundane world, evil people refer to those who break the law, or do something that violates morality, such as cheating, stealing, killing people, setting fires, or hurting their parents. However, in the context of Buddhist teaching, it refers to the realization that our own nature is steeped in greed, hatred and delusion. This coincides with what Master Shandao says - “we are iniquitous sentient beings subject to birth and death without any of the causal conditions that are necessary to enable us to leave.” So, we shouldn’t misunderstand and believe that the only “evil” people are criminals. All of us do some level of evil deeds and must bear the unfortunate consequences for those offenses.

“Not contaminated” means “not contaminated by the karmic obstructions of afflictions.” Though our afflictions still exist they cannot obstruct Amitabha’s deliverance. Thus, iniquitous sentient beings are assured of leaving the cycle of birth-and-death through assured rebirth and the realization of Nirvana in the Land of Bliss. It is similar to a lotus flower that blooms in the mud without being contaminated by it.

Those afflicted ordinary beings who believe in Amitabha Buddha and recite his Name can attain the reward of Nirvana despite the fact that they have not severed their afflictions of greed, hatred and delusion. It is the same as what Master Tanluan says - “they are qualified to attain Nirvana without severing their afflictions.”Master Shandao also says, “None of their deviant karma can bind, because Amitabha Buddha’s power cannot be negated.” Amitabha also says, “ If you come here single-mindedly with right mindfulness, I will protect you. You need not fear the jeopardy of falling into the rivers of greed and hatred.”

(to be continued tomorrow)

130 蓮花五德 (續)

一、污泥不染之德：

彌陀救度的信心，開在惡人的心中。

《維摩詰經》說:「高原陸地不生蓮花，卑濕污泥乃生蓮花。」

蓮花生長在卑濕污泥之中，而不是高原陸地。高原陸地譬喻善人、賢人、精進修行之人；卑濕污泥譬喻愚惡罪苦難以精進之人。

善導大師《觀經疏》〈二河白道喻〉說：「眾生貪瞋煩惱中，能生清淨願往生心。」深感愚惡罪苦之人的心中，才會信受彌陀的救度，而開出真實信心的蓮花。若自覺是個賢善精進之人，則不會全身心徹底領受彌陀救度。

佛教所說的惡人與世間所說的惡人不同，世間所說的惡人是指犯法，或違背倫理道德，如作奸犯科、偷盜詐欺、殺人放火，或忤逆父母等；而佛教所說的惡人，是指機深信的人，亦即是體悟到自己的本質是貪瞋癡，是善導大師所說的「自身是罪惡生死凡夫，無有出離之緣」的人。若誤解為要成為世間作奸犯科的惡人，而無惡不作，就會因自作自受，遭到惡因惡果的不幸。

「不染」是指不受煩惱業障所染，煩惱雖然仍在，但不礙彌陀救度，必出輪迴，必生極樂，必證涅槃而成佛，如同蓮花開於污泥之中而不受污泥所染。

信佛念佛的煩惱凡夫，在不斷煩惱（貪欲、瞋恚、愚癡）的當下，獲得涅槃的果實，即是曇鸞大師所說的「不斷煩惱得涅槃分」，善導大師所說的「諸邪業繫無能礙者」「汝一心正念直來，我能護汝，眾不畏墮於水火之難。」

Namo Amituofo!

August 13, 2024

Aug. 13, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

The Five Virtues of a Lotus ( continued)

1. The virtue of ‘being uncontaminated despite living in a muddy pond”

Faith in Amitabha’s deliverance blooms even within the hearts of wicked people. As said in the Vimalakirti Sutra, “Lotus flowers do not grow in the highland, but in the humbly wet and muddy soil. The highland represents the spiritual cultivation of kind, benevolent and vigorous people , while the wet and muddy soil represents iniquitous people who suffer with no motivation to cultivate.

Master Shandao says in the parable of “The Two Rivers and the White Path” in the Commentary on the Contemplation Sutra, “ despite their afflictions due to greed and hatred, ordinary beings can produce a pure mind of aspiration for rebirth”. Those who deeply see themselves as iniquitous will believe in and accept Amitabha’s deliverance, and receive the lotus flower of genuine faith. If a person thinks he is benevolent and kind, and is vigorous in cultivation, he will not wholeheartedly accept and receive Amitabha’s deliverance with his entire being.

In Buddhism, the definition of evil people is different from those in the mundane world. In the mundane world, evil people refer to those who break the law, or do something that violates morality, such as cheating, stealing, killing people, setting fires, or hurting their parents. However, in the context of Buddhist teaching, it refers to the realization that our own nature is steeped in greed, hatred and delusion. This coincides with what Master Shandao says - “we are iniquitous sentient beings subject to birth and death without any of the causal conditions that are necessary to enable us to leave.” So, we shouldn’t misunderstand and believe that the only “evil” people are criminals. All of us do some level of evil deeds and must bear the unfortunate consequences for those offenses.

“Not contaminated” means “not contaminated by the karmic obstructions of afflictions.” Though our afflictions still exist they cannot obstruct Amitabha’s deliverance. Thus, iniquitous sentient beings are assured of leaving the cycle of birth-and-death through assured rebirth and the realization of Nirvana in the Land of Bliss. It is similar to a lotus flower that blooms in the mud without being contaminated by it.

Those afflicted ordinary beings who believe in Amitabha Buddha and recite his Name can attain the reward of Nirvana despite the fact that they have not severed their afflictions of greed, hatred and delusion. It is the same as what Master Tanluan says - “they are qualified to attain Nirvana without severing their afflictions.”Master Shandao also says, “None of their deviant karma can bind, because Amitabha Buddha’s power cannot be negated.” Amitabha also says, “ If you come here single-mindedly with right mindfulness, I will protect you. You need not fear the jeopardy of falling into the rivers of greed and hatred.”

(to be continued tomorrow)

130 蓮花五德 (續)

一、污泥不染之德：

彌陀救度的信心，開在惡人的心中。

《維摩詰經》說:「高原陸地不生蓮花，卑濕污泥乃生蓮花。」

蓮花生長在卑濕污泥之中，而不是高原陸地。高原陸地譬喻善人、賢人、精進修行之人；卑濕污泥譬喻愚惡罪苦難以精進之人。

善導大師《觀經疏》〈二河白道喻〉說：「眾生貪瞋煩惱中，能生清淨願往生心。」深感愚惡罪苦之人的心中，才會信受彌陀的救度，而開出真實信心的蓮花。若自覺是個賢善精進之人，則不會全身心徹底領受彌陀救度。

佛教所說的惡人與世間所說的惡人不同，世間所說的惡人是指犯法，或違背倫理道德，如作奸犯科、偷盜詐欺、殺人放火，或忤逆父母等；而佛教所說的惡人，是指機深信的人，亦即是體悟到自己的本質是貪瞋癡，是善導大師所說的「自身是罪惡生死凡夫，無有出離之緣」的人。若誤解為要成為世間作奸犯科的惡人，而無惡不作，就會因自作自受，遭到惡因惡果的不幸。

「不染」是指不受煩惱業障所染，煩惱雖然仍在，但不礙彌陀救度，必出輪迴，必生極樂，必證涅槃而成佛，如同蓮花開於污泥之中而不受污泥所染。

信佛念佛的煩惱凡夫，在不斷煩惱（貪欲、瞋恚、愚癡）的當下，獲得涅槃的果實，即是曇鸞大師所說的「不斷煩惱得涅槃分」，善導大師所說的「諸邪業繫無能礙者」「汝一心正念直來，我能護汝，眾不畏墮於水火之難。」

Namo Amituofo!

August 12, 2024

Aug. 12, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

The Five Virtues of a Lotus

The relationship between a lotus and Buddhism is very close. The lotus is a metaphor that describes a Buddha and is considered to be the flower that represents Buddhism. This is especially true of the Pure Land School, which is also called the Lotus School. The Land of Bliss is called the World of the Lotus Treasure Store. Amitabha Buddha and a multitude of pure bodhisattvas are enthroned on lotus platforms. Whenever someone recites Amitabha’s Name in the Land of Saha, a new lotus flower is born in the Pure Land. Master Fachao said,

“Here, a person recites Amitabha’s Name,

There, in the West, a lotus flower is born.

Thus, that person will no longer retrogress after this life.

This lotus flower is sent to receive him when he is near death and transports him

to the Pure Land.”

A lotus flower is a metaphor that’s used to describe an Amitabha-reciter with faith. As the Contemplation Sutra says, “One ought to know that an Amitabha-reciter is a white lotus flower among mankind.“

Why don’t we use a cherry or chrysanthemum to represent an Amitabha-reciter with faith? It is because a lotus flower has five unique characteristics:

1. The virtue of ‘remaining uncontaminated despite growing in a muddy

pond”

2. The virtue of “having only one flower per stem”

3. The virtue of the “simultaneous production of flower and fruit”

4. The virtue of “one flower with multiple fruits”

5. The virtue of “being hollow inside, but appearing to be upright outside”

(to be continued tomorrow)

130 蓮花五德

蓮花與佛教的關係十分密切，佛經將蓮花譬喻佛，所以最能代表佛教的花，就是蓮花，尤其是淨土宗也稱「蓮宗」，極樂世界亦名「蓮花藏世界」，阿彌陀佛與清淨大海眾菩薩，也都乘坐蓮花，而且只要在娑婆世界念佛，極樂世界便開一朵蓮花。如法照大師所說：

此界一人念佛名，西方便有一蓮生；

但使一生常不退，此花還到此間迎。

蓮花也在於譬喻信心念佛人，如《觀經》說：

若念佛者，當知此人，則是人中芬陀利花。

為什麼不用櫻花、菊花譬喻信心念佛人？就是因為蓮花有其他的花所無法同時具備的五種特徵，因此以蓮花譬喻，稱為「蓮花五德」：

一、污泥不染之德

二、一莖一花之德

三、花果同時之德

四、一花多果之德

五、中虛外直之德

Namo Amituofo!

August 11, 2024

Aug. 11, 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

I wander within the Three Domains, and enter the jail of entanglement inside a womb, all because of delusions and cravings.

Birth sets the stage for aging and death, until I am drowned in the sea of suffering.

I now cultivate these meritorious deeds and dedicate them to rebirth in the Land of Peace and joy.

流浪三界內，癡愛入胎獄；

生已歸老死，沉沒於苦海。

我今修此福，迴生安樂土。

Namo Amituofo!

August 10, 2024

Aug. 10, 2024

Q and A about Practicing Amitabha-Recitation

Part Two - Rebirth through Amitabha-Recitation

第二部分 有關念佛往生

15. Question: It is difficult to cut off evil karma and to practice virtuous karma, so what should I do?

Answer: Most people are not sages; but, if they can focus on “eliminating their evil karma and practicing virtuous karma”, always repent , and exclusively recite Amitabha Buddha’s Name, that is fine! Though we cannot completely cut off evil karma, we try our best to not commit serious offenses. Though we cannot practice perfect and complete virtuous karma, we do not entirely lose our minds of goodness. Amitabha Buddha will always protect and support us.

15問:惡難斷,善難修,怎麼辦?

答:人非聖賢,只要心中常存一個斷惡修善的念頭,隨緣盡份,勉為其力,常懷慚愧,多多念佛就好了。這樣,惡雖難斷乾淨,但絕不至於造大罪;善雖難行圓滿,總不失一念善心。阿彌陀佛也必加持。

Namo Amituofo!

August 9, 2024

Aug. 9, 2024

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

慧淨法師之救恩法語(一)

The loving heart of Amitabha’s deliverance transcends all: cause and effect, good and evil, reward and retribution, and the justice and injustice in our world. Thus, we can still be delivered even though we are extremely evil and have no way to liberate ourselves.

彌陀救度的愛心,超越一切,超越通途之因果、善惡、報應,超越世間之公平、公道、正義。

也因此,即使我們極惡,無有出緣,也能蒙救。

Namo Amituofo!

August 8, 2024

Aug. 8, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

I urge all good people to begin this practice as soon as possible.

Time flies like a dart and we can’t prevent it.

The coming and going of the seasons are a constant reminder that we are getting older and older,

Our hair visibly begins to turn white even though we are still young.

奉勸諸賢急早修,光陰似箭去難留,

寒來暑往催人老,不覺青年白了頭。

Namo Amituofo!

August 7, 2024

Aug. 7, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Amitabha-Recitation Generates Abundant Merits and Blessings (continued)

8E. Amitabha-Recitation Is Like an Imperial Order for Remitting Offenses

A royal name carries great political clout. For example, when the great Qing Dynasty Emperor signed his name ‘Kangxi’, that signature alone was enough to grant clemency in capital punishment cases; or to confer on a commoner an official appointment.

Amitabha’s Great Six-Character Name ‘Namo Amituofo’ contains immeasurable power, that can save us from endless reincarnations in the Three Domains and the Six Realms. An example would be a person convicted of a capital offense, who is supposed to be put to death. Despite the fact that we have committed countless negative acts, we are extremely fortunate to have the powerful Name of Amitabha Buddha to rely on. Consequently, our karmic offenses are absolved.

Amitabha Buddha, “the king of all Buddhas, and the supreme light,” compassionately grants a general amnesty to iniquitous sentient beings in the ten directions.

Look at the vow he made, “When I have become a Buddha, I shall free all sentient beings of the ten directions of their negative karma, so that they will no longer suffer from transmigration and return to my Pure Land of Bliss.”

By what means did Amitabha Buddha fulfill his promise? The answer is: his Name. “When I attain perfect enlightenment, I shall be known by the Name of ‘Infinite Life (Amitabha)’. “Whoever hears of my Name and exclusively recites it, is assured of rebirth in my Buddha-land.”

With his merits and virtues entirely embodied in the six-character Name, Amitabha Buddha can deliver all sentient beings , universally and equally granting the remission of all karmic offenses we have ever committed.

All in all, Amitabha’s Name possesses supreme virtue and infinite merits. Being rich in Amitabha’s virtues and meritorious blessings, the six-character Name is perfect, complete, and unsurpassed. (From the Lectures on the Essence of the Amitabha Sutra)

8E. 念佛即是多福德妙喻之五 - 帝王赦罪喻

像康熙大帝,他御筆一揮,「康熙」,啊!這個名裏就有他帝王的威德。犯了死刑的,可以免你的罪;平民百姓,可以提升官職。

阿彌陀佛六字名號的威德,就可以讓我們免除三界六道的輪迴,本來我們是判了死刑,要墮落地獄了,但是六字名號能消除我們的罪業。

阿彌陀佛是「佛中之王,光中極尊」,大赦十方眾生。「我成了佛了,就要普遍赦免十方眾生的罪業,讓他們不再輪迴,通通回歸我的淨土。」他憑什麼呢?

靠他的名號,「我若成正覺,立名無量壽,眾生聞此號,俱來我剎中。」六字名號含攝一切的功德,所以才可以普遍平等地救度我們,赦免我們的罪業。阿彌陀佛,名就是德,德即是名;阿彌陀佛有多少功德,名號就是多少功德,多善多福,圓滿無上。 (摘自《阿彌陀經核心講記》)

Namo Amituofo!

August 6, 2024

Aug. 6, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Amitabha-Recitation Generates Abundant Merits and Blessings (continued)

8D. Amitabha’s Name Is Like a Brand Name

Let’s look at the metaphors of a trademark and a brand name. A trademark is a business design or logo that identifies the services or products of a company that distinguishes them from others. It is a hallmark. A brand name is what a business or product is called. Like a well-known international trademark, a famous brand name is often worth over a hundred million dollars. It is a valuable asset when it is made famous enough to generate a fortune. Then many people will say “ that brand is a money-maker”.

In a similar vein, a title attached to a certain official position gives it greater authority - such as the title of the governor of a state or a mayor. These are titles which are more than just a name, they carry with them a certain power. This is known as “the power of title”. The title one carries wields a corresponding authority.

These are worldly phenomena. In the business world, the brand makes money. In the political arena, a title carries clout. Buddhas and Bodhisattvas, on the other hand, are other-worldly. They belong to the realm of the supramundane. Their names embody great merits and virtues.

8D. 念佛即是多福德妙喻之四 - 品牌商標喻

再比如我們剛才講的商標的比喻。商標就是一個商業標誌、一個標號,名牌也就是一個名字、一個招 牌,但是一個著名的世界商標、品牌,往往價值多少億美金。這可以叫 「以名召財」,財做成名,名就是財。還有我們講,縣長、市長,也都是名,但有這個名,就有這個權,這叫「以名召權」,權構成名,名就是權。你有什麼名,就有什麼權。當然這是世間的,商界就以名召財,政界就以名召權,佛菩薩是出世間的,是功德界,所以「以名召德」。

Namo Amituofo!

August 5, 2024

Aug. 5, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Amitabha-Recitation Generates Abundant Merits and Blessings (continued)

The Metaphor of Purchasing a Big Building for Free

Let me ask you a question: suppose one day you’re out shopping, someone comes up to you and tells you that you can buy a big building for just one dollar. There isn’t the usual need to haggle over the price, and you think, Wow, I’ve hit the jackpot! Is this scenario possible? No way!

The only explanation for such a windfall is that it must really be a gift from the property owner. It is totally inconceivable for a piece of property to be purchased for only one dollar. It can only be an outright gift from the owner to you.

Many of us aspire to be reborn in the Western Land of Bliss. What is the ultimate reward of rebirth there? The answer is: attainment of Buddhahood.

In order to attain Buddhahood, some practitioners undertake extreme asceticism, say, a hundred thousand prostrations a day. Metaphorically, the value of the merits of such practice accrued over a hundred years are worth only one dollar. By comparison, the merits of practicing the arduous Bodhisattva Way for incalculable eons before achieving Buddhahood are worth more than the value of a building.

By employing such a metaphor, we can see that the attainment of Buddhahood is worth far more than a building. Lacking merits and virtues, we yearn for them. We hope to be able to cultivate enough merits and virtues for achieving Buddhahood. Sadly, we are only capable of accumulating evil karma by committing a variety of offenses. We have no hope of leaving the endless cycles of birth and death in the Six Realms. Amitabha Buddha takes pity on us. He opens his vast Dharma treasure trove in the most generous fashion and without discrimination, bestowing on us his precious merits and virtues.

Hence, the Infinite Life Sutra praises Amitabha for his generosity that “enables all sentient beings to acquire [sufficient] merits and virtues [for rebirth in the Pure Land].” The Buddha makes a promise to us all by saying, “If you aspire to be reborn in my land, simply recite my Name. Then all of my merits and virtues are yours. With this your rebirth is assured!

8C. 念佛即是多福德妙喻之三 - 買大樓喻

問大家一個問題:如果有一天,我們上街去買東西,遇到和平常不一樣的情形,平常買東西都要討價還價,這天掏了一塊錢,結果買來了整棟大樓,「哎呀,今天賺了,今天買得很值得,一塊錢買了一棟大樓......」會有這樣的事情嗎? 沒有!

如果真有這樣的事情,一定是大樓的主人主動送給你的。一塊錢不可能買一棟大樓,居然買到了,說明是人家要送給你的。

我們很多人求生西方極樂世界 —— 到西方極樂世界的果報是什麼呢?成佛。我們就是每天磕十萬個頭,磕一百年,這樣的苦行,要跟成佛的因行相比,值一塊錢,那麼,成佛簡直都不只一棟大樓。

我們沒有功德,我們盼望功德,我們希望自己成就功德。阿彌陀佛憐憫我們沒有功德法財,我們只有造罪造業,沒有出離之緣,無法脫離六道輪迴,阿彌陀佛為我們打開佛法的寶藏,普遍、平等地布施給我們功德之寶。所以《無量壽經》說:「令諸眾生,功德成就。」 阿彌陀佛說:「你想來往生,只要念名號,送給你,決定能往生!」

Namo Amituofo!

August 4, 2024

Aug.4, 2024

Common Knowledge in the Pure Land Teaching

淨土小常識

The Two Kinds of Deep Faith (II) (continued)

The Mental Nature of the aspirant has already totally changed. Although his mind is in a state of joy, he also feels sadness because he sees the suffering of all sentient beings. He always praises them and gives them credit. He always shares in the bitterness and blame for others' errors. He is compassionate to and understanding of other people. His deportment is always modest and amiable.

He does not argue with others or fight with them. He does not spread gossip or discuss gossip. He always admits his faults, accommodates and forgives others. He is willing to suffer disadvantages and is not calculating. He is considerate in sharing benefits with others.

The Infinite Life Sutra praises this person, “He attains rebirth immediately and dwells in the state of non-retrogression. He has received the utmost benefit, which is to possess supreme merit and virtue.”

The Contemplation Sutra also praises, “Those who are mindful of Amitabha Buddha are like white lotus-flowers among humankind.”

Master Shandao uses five descriptions to praise this person:“ Amitabha-reciters are good people, wonderful people, supreme people, rare people, the most splendid people among all mankind.”

(to be continued tomorrow)

129 二種深信(二) (續)

其人心性脫胎換骨,心中常存歡喜與慚愧,能夠慈念眾生,加厚於人,讓美歸功,分怨共過,對人恩慈體貼,對己謙卑柔和。

其人於世無爭,與人無忤,不會說是非、傳是非、較是非。

其人凡事認自己的錯,體諒包容,吃虧不較。

其人凡事為人設想,給人利益。

《無量壽經》讚歎此人說: 即得往生,住不退轉。為得大利,則是具足無上功德。

《觀無量壽經》讚歎此人說:若念佛者,當知此人,則是人中芬陀利華。

善導大師以五種嘉譽,讚美此人說:若念佛者:即是人中好人,人中妙好人,人中上上人,人中稀有人,人中最勝人也。

Namo Amituofo!

August 3, 2024

Aug. 3, 2024

Common Knowledge in the Pure Land Teaching

淨土小常識

The Two Kinds of Deep Faith (II)

The two kinds of deep faith, in aptitude and in teaching:

1. Deeply believe that you are destined to fall into hell.

2. Deeply believe that, though you are destined to fall into hell, you have already been rescued by Amitabha.

For the former, the Nirvana Sutra says, “Though you can recover your body in Brahma Heaven, or even in the Heaven of Non-perception and No Non-Perception, you will ultimately fall into the Three Wretched Realms when that life ends.”

The Sutra of Mindfulness of the Proper Dharma also says, “The karma net covers the entire world of birth-and-death without beginning, sentient beings must eventually fall from heaven into hell.”

For the latter, it says, “Be assured of rebirth with recourse to the power of Amitabha Buddha’s vow, without any worries or doubts.”

The two kinds of deep faith refer to the fact that, once faith is determined, rebirth is also determined. This is because the aspirant is already protected and embraced by Amitabha’s unobstructed light all along the White Path. The aptitude and teaching are one entity, and the Buddha and ordinary beings are also one entity.

Thus, an aspirant who truly understands this lives with great joy and contentment. Amitabha-recitation is his life, and his life is Amitabha-recitation.

(to be continued tomorrow)

129 二種深信(二)

機法二種深信:

一者,深信自己必定墮地獄。

二者,深信必墮地獄的自己,已蒙彌陀所救。

前者,如《涅槃經》說:「雖復得受梵天之身,乃至非想非非想天,命終還墮三惡道中。」又如《正法念處經》說:「無始生死中,業網覆世界。從天生地獄。」

後者,所謂「無疑無慮,乘彼願力,定得往生」。

二種深信,即是信心決定,往生一定,已行走在彌陀保護的無畏之白道,佛光攝取的無礙之一道,機法一體,佛凡一體,過著大安心大滿足,念佛即生活,生活即念佛的生活。

Namo Amituofo!

August 2, 2024

Aug. 2, 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

Without diligently cultivating throughout our lives we are like a tree without roots.

Like picking a flower and constantly keeping it exposed to the sun, how long can it stay fresh?

Our life is the same, because death can come at any moment.

All practitioners, both monastics and householders, are earnestly urged to cultivate diligently until the truth is realized.

人生不精進,喻若樹無根;

採華置日中,能得幾時鮮。

人命亦如是,無常須臾間;

勸諸行道眾,勤修乃至真。

Namo Amituofo!

August 1, 2024

Aug. 1, 2024

Q and A about Practicing Amitabha-Recitation

Part Two - Rebirth through Amitabha-Recitation

第二部分 有關念佛往生

14. Question: Is an Amitabha-reciter not required to eliminate evil deeds and to

practice virtuous conduct?

Answer: Of course, not! In Buddhism, there is not a single teaching that doesn’t ask people to eliminate evil deeds and to practice virtuous conduct. As an Amitabha-reciter, one should try to accomplish one’s duties and responsibilities based on ceasing evil and practicing virtuous conduct. However, because we exclusively recite Amitabha’s Name, it is easier to abide by those guidelines. In doing so, we benefit not just ourselves but others as well. Here are examples of how:

1. We understand that we will experience more suffering if we commit more karmic offenses, and gain more happiness the more we practice virtues.

2. It is difficult to have a positive outcome after committing more karmic offenses, and easier to have a positive outcome through living virtuously.

3. People don’t like those who commit offenses. Even if they recite Amitabha’sName, they view them as untrustworthy. People like and trust thoseAmitabha-reciters who live virtuously.

4. If too many people commit offenses, society will be in chaos. If people practice good, their society will be prosperous and based on morality.

5. All Buddhas try to awaken those who commit offenses and encourage them to live according to Buddhist teachings. All Buddhas are delighted by people who eliminate their evil behaviors and practice virtues, as this accords with Buddhist teachings. In conclusion, we should eliminate our evil actions and practice virtuous living, while exclusively reciting Namo Amitabha Buddha.

14問:那麼念佛人就不用斷惡修善了?

答:這又不然!佛法中絕不可能找到一種叫人不要斷惡修善的法門。念佛人更應當隨份隨力斷惡修善。斷惡修善而念佛,於自於他功德利益更大。

一、造罪受多苦,行善多安樂。

二、造罪難得好死,行善易得善終。

三、造罪之人,眾生不喜,即使念佛,不受人信;善人念佛,眾生歡喜而信。

四、造罪則社會混亂,佛法隱沒;修善即道德昌明,佛教興盛。

五、造罪不順佛教,諸佛不喜;斷惡修善,順諸佛教,諸佛歡喜。所以應當斷惡修善而念佛。

Namo Amituofo!

July 31, 2024

Jul 31, 2024

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

慧淨法師之救恩法語(一)

Amitabha transcends all kinds of good and evil, and fully accepts us with his loving heart. Even if we are wicked, Amitabha still loves us.

It is because his boundless love can accept all of our faults and forgive us. His deliverance is truly transcendent.

彌陀是超越善惡,講求愛心。我們如此之惡,佛仍然愛我們,因為愛能接納一切,包容一切,遮蓋一切,赦免一切,所以救度超越一切。

Namo Amituofo!

July 30, 2024

July 30, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

The three hurdles in the secular world - fame, wealth and lust,

Keep ordinary beings busy day and night,

Preventing them from doing anything,

But complaining about all kinds of suffering before King Yama in hell.

紅塵名利色三關,賺得凡夫日夜忙;

累到頭來無別事,滿腔痛苦訴閻王。

Namo Amituofo!

July 29, 2024

July 29, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

8B. Amitabha-Recitation Is Like a Powerful Bow (continued)

As Amitabha-reciters, we should be glad to know that we have the most powerful bow. It is not just the bow of the Five Precepts and Ten Good Actions. It is the bow of the six-character Name “Namo Amituofo”. It has formidable force since the archer who uses the bow is “the king of all Buddhas, with supreme Light and unfathomable power and virtue.” Meanwhile, we sentient beings are each like an arrow loaded on Amitabha’s bow, and ready for the archer’s release. When we recite the Buddha’s name, we let the archer, Amitabha, shoot the arrow and propel us all the way to the Western Land of Bliss. This arrow originates from the Saha world, shoots past the realms of humans, celestial beings, and all other sacred beings (including Arhats and all levels of Bodhisattvas). That is why there is a verse saying, “Be not surprised that a single recitation surpasses ten stages on the path of Bodhisattvas.”

How can an arrow be propelled through the incredibly long distance on the path of the Bodhisattva Way? Here is the answer——the arrow is shot from Amitabha’s infinitely powerful bow, right through a hundred thousand trillion buddha lands (arriving at “a world called the Land of Bliss,” as said in the Amitabha Sutra), and arriving in a seat beside the throne of the king of all Buddhas.

Without the formidable bow of the six-character Name, an arrow propelled by the Five Precepts and Ten Good Actions can go no higher than the realm of celestial beings, and then it will surely fall.

Therefore, practitioners must rely on the great bow of the six-character Name to reach the Western Land of Bliss. Rich in virtuous roots and meritorious blessings, this name encompasses the merits and virtues of all other Dharma paths and practices.

8B. 念佛即是多福德妙喻之二 - 強弓喻

我們現在念佛的人,大家要知道,我們有一把強弓,我們這把弓已經不是五戒十善了,是南無阿彌陀佛這把強弓。這把弓的力量非常強大,「諸佛中之王,光明中之極尊」「威神功德不可思議」,這把弓就是六字名號;我們眾生就是六 字名號這把弓上的一支箭。我們來念佛,就是機關發動,阿彌陀佛就是強弓手。我們這支箭雖然在娑婆世界,但超越人道、天道,超越三界、超越阿羅漢、超越 地前小菩薩、超越地上大菩薩、超越十地等覺菩薩,直奔佛果。所以,「莫訝一稱超十地」。一箭放出去,怎麼超越十地菩薩?一箭射到十萬億佛土之外(有世界名曰極樂),直向阿彌陀佛座邊。

如果不靠六字名號的弓,五戒十善,頂多射到天上,又墜下來了。所以,往生西方,必靠六字名號,六字名號才是多善根福德,包含了所有一切法門、聖教,種種修持功德通通包含在內。

Namo Amituofo!

July 28, 2024

July 28, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

8B, Amitabha-Recitation Is Like a Powerful Bow

The fact is, we possess no merits or virtues comparable to those of the six-character Name. The best we can do is to practice the Five Precepts and Ten Good Actions. The virtuous roots and blessings accumulated from such practices are only good enough to achieve rebirth in the human and celestial realms [which are still part of samsara]. With such merits attainment of an Arhat's status (let alone Buddhahood) is beyond our reach.

Let me illustrate this by using bows and arrows as a metaphor. The power of one bow varies greatly from that of another.

Imagine the practice of the Five Precepts and the Ten Good Actions is a bow, and each of us sentient beings is an arrow notched on it. How far can this arrow be shot? The answer is: within the human and celestial realms at best. Pulled by the gravitational force of the Three Domains, [even with the most powerful bow], the arrow can go no further. It is like the physics involved in a satellite orbiting around our planet. The moon cannot escape the law of gravity and leave its orbit. The power of the bow of the Five Precepts and Ten Good Actions cannot deliver a practitioner beyond the realms of human and celestial beings. To be able to be reborn in a higher realm, such as Arhats or Pratyekabuddhas, one must be capable of perfectly practicing the Four Noble Truths or the Twelve links of Dependent Origination, which are the teachings for these Two Vehicles respectively.

Even if a practitioner can undertake such higher-level practices, he’s still far from the orbit of Bodhisattvas. To reach the realm of Bodhisattvas, the practitioner will have to use a more powerful bow. This means that he must first generate bodhicitta (the desire to achieve enlightenment for the benefit of sentient beings) and practice the most arduous Bodhisattva Way through countless lifetimes and kalpas.

8B. 念佛即是多福德妙喻之二 - 強弓喻

其實,我們是沒有資格和六字名號相比的。我們所做的,充其量只是五戒十善。五戒十善的善根福德,會讓我們獲得人天的果報。以五戒十善的善根福德,想做阿羅漢都不行,何況想去成佛呢?

就好像弓箭一樣,弓的力量各自不同。比如說五戒十善就是一張弓,我們每個眾生就是弓上的一支箭,射到哪裡呢?頂多是人道或天道。到了天道以後,沒勁了,掉下來了,你還在三界的吸引力範圍之內。好像地球的衛星一樣,還沒有脫離地球的引力,還在地球的吸引力範圍之內。五戒十善的力量,這把弓的強度只能把我們送到人天,不可能送到阿羅漢那個境界;如果要得到阿羅漢、辟支佛的境界,必須能夠修四諦、十二因緣法。但是,離菩薩的軌道還差得很遠,那必須用更大力量的強弓,發大菩提心,累世累劫修行。

Namo Amituofo!

July 27, 2024

July 27, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

8A. Amitabha-Recitation is Like a Cheque for 10 Billion Dollars (continued)

Amitabha Buddha gives us a most precious gift - his unsurpassed merits and virtues in the form of his Name, to enable us to achieve Buddhahood. However, we do not have the wisdom to appreciate the value of that precious gift. Often, after practicing Amitabha-recitation for a little while, we are inclined to put it aside and moan, “Oh, how tedious and boring it is to recite only the six characters!

Reciting the full text of a sutra is much more interesting ......” Like the son in the previous story, who values a sweet potato more than a cheque worth 10 billion dollars, we also need the wisdom to distinguish what’s truly valuable. “Look! I’ve just accomplished a tangible meritorious deed, obvious for all to see. Here’s a very thick sutra I’ve just finished reciting. That’s substantial! This six-character Name (Namo Amituofo) is all too flimsy. A single recitation of those six characters is over in a flash!”

We think like this because we don’t understand the meaning of genuine merits. May this metaphor inspire us all to cherish the six-character Name. Just as Master Ouyi considers Amitabha-recitation “the most precious practice”, I urge you not to give up or discard this practice.

Amitabha Buddha, our loving father, generously gives us the six-character Name he cultivated arduously for an incalculably long time. However, we are too shallow to appreciate the true value of the Name. Instead of holding fast to Amitabha-recitation, we compare it to assorted self-power practices and say, “Recitation of the six-character name is fine. However, if I practice generosity, precepts, meditation, rites of repentance and so on, aren’t those merits and virtues valuable as well?” Little do we know that the merits of such practices are tiny. At most, they are just a sweet, an apple, or a sweet potato. They can never be compared to the six-character Name, which can dwarf even a cheque of a trillion dollars!

8A. 念佛即是多福德妙喻之一 - 支票喻 (續)

我們沒有智慧,阿彌陀佛把他的六字名號 —— 無上功德的結晶布施給我們,令我們功德成就。但是,我們念念佛號,就把它擺在旁邊,「哎呀,這句六字名號乾巴巴的,空洞洞的,哪有我去誦一部經有味道......」就好像比喻中的那個兒子,智慧沒有開,他只認識地瓜,而不認識百億支票。我們也一樣,「你看,我做了某樁功德了,我看得到;我讀了一部經,厚厚一本,多實在!一句南無阿彌陀佛,六個字一念,就沒了!」這是因為我們不瞭解什麼是真實功德。

希望這個比喻能夠讓大家珍惜六字名號,所謂「寶此一行」,不再捨棄, 不再丟掉。阿彌陀佛老爸那麼辛辛苦苦修來的六字名號給我們,結果我們都漫不經心的,然後把它跟別的比,「這個六字名號嘛,也不錯,但是如果我布施、持戒、打坐、拜懺,這樣種種的修行,這樣的功德應該也差不多吧!」不知那些都 很小,頂多是一顆糖、一個地瓜、一個蘋果,跟這句百千萬億支票都不能比喻的六字名號,那是無法相比的。

Namo Amituofo!