September 30, 2024

Sept. 30, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

Three Kinds of Naturalness (continued)

All ordinary beings accumulate karmic offenses, such as: mental karma , verbal karma, and the karma accumulated through bodily actions and behaviors. When weighing the amount of our good and bad karma, most ordinary beings accumulate less good karma and more bad karma.

As said in the Earth Store Sutra, “All of the acts and thoughts of sentient beings in the Jambudvipa realm are a product of our karma .” So, after death, they are forced by their karma to reincarnate in the appropriate realm. We are not created, manipulated, or judged by a God. It is our own karma that determines our sentence. If you are sentenced to fall into the wretched realms, you cannot say no, because it is naturally determined.

How great is the power of karma? The Earth Store Sutra says, “It can be as huge as Mount Sumeru. It can be as deep as an ocean. It can obstruct us from entering the sacred path.” It is a kind of natural power that drives us from cause to effect without confusion.

Perhaps, it seems that no one knows what we think or what we do at present or in the past; but, that karma still exists in the Dharma Realm, even if we think it does not. When the time comes, the respective effect will arise, and we must bear it.

There are two verses, as follows:

Even if the karma was performed a hundred or thousand eons ago, it doesn’t vanish. When the causal condition ripens, the effect must arise as reward or retribution.

Many of us wish to know the past life causes that manifest their effects in this life. We may also wish to know the future life effects created in this life.

This explains the relationship between cause and effect as they pertain to good and bad karma, and that the karmic force exerted on sentient beings is a natural phenomenon.

(to be continued tomorrow)

133 三種自然 (續)

凡夫都有罪業,一生之中,起心動念的業、開口說話的業、身體動作行為的業,若以善惡來權衡,無疑是善少惡多。

《地藏經》說:「南閻浮提眾生,舉止動念,無不是業,無不是罪。」所以在業力的引動下,死後自然隨業去投胎轉世,這背後不是上帝的創造、安排或審判,而是自我的安排,是自己的業在審判自己。如果應該墮落惡道,想不墮入也不可得,因為是業力自然牽引,勢不可擋。

至於業力大到什麼地步?《地藏經》說:「能敵須彌,能深巨海,能障聖道。」它自有一股力量,能從因向果,絲毫不錯亂。因此,起心動念或許沒有人知道,或者說出去的話、造作的行為已經過去,似乎不存在了,其實它依然存在於法界之中,時間一到,自然就引起相應的果報。有二首偈說:

假使百千劫,所造業不亡,因緣會遇時,果報還自受。

欲知前世因,今生受者是;欲知來世果,今生作者是。

這都在說善惡因果的報應,是眾生業力的自然。

Namo Amituofo!

September 29, 2024

Sept. 29, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

Three Kinds of Naturalness

Naturalness means a state not intentionally acted upon, and not subject to change at one’s own discretion.

Naturalness is the Self-Nature of all Dharmas. In ancient India there was a sect called “ the external path of naturalness”. It advocated the arising of naturalness that came when the mind ceased reasoning. It is a kind of naturalness that is not dependent on the Law of Cause and Effect. In Buddhism, naturalness is based on the Law of Cause and Effect.

Regarding naturalness mentioned in various Sutras, there are three kinds of naturalness, namely: the naturalness of karmic force, the naturalness of vow power, and the naturalness of the unconditioned realm.

1.The Naturalness of Karmic Force

Sentient beings’ own cause and effect is known as the naturalness of their karmic force. If they practice good karma, they will naturally be rewarded with good fortune. If they practice evil karma, they will assuredly and naturally receive the retribution of suffering. Because it cannot be changed, it is known as “an effect resulting from a respective cause, or one’s reward or retribution that results from one’s acts.”

As said in the Infinite Life Sutra, “Good and evil karma follow rebirth naturally. The journey is long, in pitch darkness. Farewells are enduring. People go their separate ways, with scant chance for another encounter.”

It also says, “Those who do nothing but evil and fail to cultivate roots of goodness, will inevitably fall into the Wretched Realms naturally.”

It also says, “Thus, it is natural to have the Three Wretched Realms, that are filled with immeasurable suffering.”

It also says, “Their evil karma drives them to their destinations of doom. Retribution for wrongdoing is a natural process.”

(to be continued tomorrow)

133 三種自然 

凡不必假藉人為的、人為不能改變的,就叫「自然」。

自然即是法的自性。古代印度有「自然外道」一派,提倡萬物是自然生起,非出於任何原因,這是無視因果法則的自然;佛教所說,則是基於因果之理的自然。

諸經論中,談論到自然的例子可歸納為三種:業力自然、願力自然、無為自然。

一、業力自然

業力自然是眾生自身的因果,也就是依善惡的業因,自然生起良窳苦樂的結果。因地行善業,自自然然的,將來就得到善的果報;因地為惡,也必定、自然的,將來受痛苦的惡果,不可更改,所謂「自因自果,自作自受」。

如《無量壽經》卷下所說:「善惡自然,追行所至,窈窈冥冥,別離久長。」「但作眾惡,不修善本,皆悉自然入諸惡趣。」「故有自然三途,無量苦惱。」「諸惡所歸,自然迫促。」

Namo Amituofo!

September 28, 2024

Sept. 28, 2024

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

The Passage on Accomplishment of the 18th Vow in the Infinite Life Sutra

(continued)

Question 2: As it can be interpreted as “even one time” in this passage, why does the 18th Vow say “even ten times”?

Answer: Master Tanluan said in the Commentary on the Treatise on Rebirth, “Ten times” means the work in this matter has already been done; so, it is not necessary to count where it starts. “Ten times” is a number to be completed.

Exclusively reciting the Name for the rest of our lives is perfect and complete, even if one’s life is short. The meaning of “even ten times” refers to “exclusively reciting for the remainder of our lives.”

Thus, “even one time” in the passage on accomplishment, uses “a few” as an example; but, should also include “many”. The main emphasis of the passage on accomplishment is to include all sentient beings. Thus, the degree of difficulty is set to the lowest level. By making it this simple, the faith of sentient beings is strengthened.

In short, as it applies to Amitabha-recitation, “We set forth the mind of aspiration and exclusively recite Namo Amitabha Buddha for the remainder of our lives, in anticipation of our rebirth in the Pure Land.” (As said in the Commentary on the Contemplation Sutra)

02.《無量壽經》第十八願成就文

問2:既然可以解釋為「乃至一念」,為何第十八願說「乃至十念」?

答:曇鸞大師《往生論註》:「『十念』者,明業事成辦耳,不必須知頭數也。」「十念」是「滿數」,此生所餘時間相續稱名,即得圓滿,即使壽命短促,少至一念。第十八願說「乃至十念」,不說「乃至一念」,含相續之意。

成就文解釋為「乃至一念」是舉少攝多,因為成就文的重點落在眾生這邊,所以將難度放至最低,從「乃至十念」到「乃至一念」,看上去更簡單,以增加眾生的信心。

總之,念佛如《觀經疏》所言,「一發心以後,誓必此生,無有退轉,唯以淨土為期」。

Namo Amituofo!

September 27, 2024

Sept. 27, 2024

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

The Passage on Accomplishment of the 18th Vow in the Infinite Life Sutra

All sentient beings who, having heard his Name, rejoice in faith, recite his Name even once, and sincerely dedicate their merit in aspiration to be reborn there, will immediately attain rebirth and achieve non-retrogression. Excepted are those who commit the Five Gravest Transgressions or slander the correct Dharma.

Question 1: In the 18th Vow sentient beings in the ten directions include Sravakas and Bodhisattvas; however, in the passage on accomplishment, “all sentient beings” is interpreted as ordinary beings. Why?

Answer:

1. The 18th Vow was made mainly for ordinary beings; but, also includes sagely beings. If it can deliver ordinary beings with heavy karmic offenses, it must be easier to deliver sagely beings. Master Shandao says in the Teaching on Contemplation and Recitation, “All iniquitous sentient beings can have their karmic offenses eradicated. They can be embraced and assured of rebirth, not to mention those sagely beings who aspire to be reborn. How can they not wish to go?”

2. Since ordinary beings can be reborn in Amitabha’s Pure Land, certainly sagely beings are included.

02.《無量壽經》第十八願成就文

諸有眾生,聞其名號,信心歡喜,乃至一念,至心迴向,願生彼國,即得往生,住不退轉;唯除五逆、誹謗正法。

問1:第十八願中「十方眾生」包含聲聞、菩薩,為何成就文解釋為純是凡夫的「諸有眾生」?

答:1第十八願主要是為凡夫而發,兼為聖人。有能力救度罪障深重的凡夫,救度聖人更加容易。善導大師《觀念法門》:「一切罪惡凡夫尚蒙罪滅,證攝得生,何況聖人願生,而不得去也?」

2舉凡攝聖。

Namo Amituofo!

September 26, 2024

Sept. 26, 2024

Q and A about Practicing Amitabha-Recitation

Part Two - Rebirth through Amitabha-Recitation

第二部分 有關念佛往生

Question 18. Without setting forth the Bodhi Mind, can we attain rebirth through Amitabha-recitation?

Answer 18: Truly setting forth the Bodhi Mind, say “Boundless sentient beings I vow to deliver”, is very difficult. If setting forth the Bodhi Mind is required for rebirth, very few persons in this world could be reborn. However, Amitabha Buddha aims to deliver all sentient beings; so, he cannot require aspirants to set forth the Bodhi Mind for rebirth.

In the Contemplation Sutra, though people at the three levels in the high tier set forth the Bodhi Mind, all people in the other six levels in the middle and low tiers do not.

In the Collection of Accounts, most people do not have the Bodhi Mind, and some of them don’t even know what the Bodhi Mind is. Even though they don’t know, they still recite the Buddha’s Name, aspire to be reborn, and all of them will be reborn. Once reborn, they will naturally become Buddhas and deliver sentient beings. This is a wonderful characteristic of the Pure Land teaching.

It is important to aspire to be reborn in the Pure Land teaching, because aspiration to rebirth is the Bodhi Mind in the Pure Land teaching. Thus, all people can set forth the mind of aspiration.

18問:沒發菩提心,念佛能往生嗎?

答:真正發菩提心——「眾生無邊誓願度」是很難的,如果要求發菩提心才能往生,敢說當今世界上沒有幾個人能往生。阿彌陀佛要救度一切眾生,所以並不要求一定發得起菩提心才能往生。

《觀經》上三品往生雖有發菩提心,中下六品往生就都沒有發菩提心。《念佛感應錄》第三集所記往生事例,大部分連菩提心的名字都沒聽過,更不要說發菩提心了。

雖然不知菩提心,但只要念佛、願生,通通往生。一旦往生,自然成佛度眾生,這正是淨土念佛法門的妙處。

淨土法門貴在發願生心,願生心就是淨土法門的菩提心,這是人人都能發得起的。

Namo Amituofo!

September 25, 2024

Sept. 25, 2024

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

慧淨法師之救恩法語(一)

Amitabha is our constant friend,

Who bears our heavy burdens.

Amitabha treats us as part of himself

No matter what happens, Amitabha’s love for us will never change.

It isn’t important for us to understand why,

Amitabha will never abandon us.

No matter how, we must believe in and accept Amitabha’s deliverance.

彌陀是我們不請之友,

彌陀為我們荷負重擔,

彌陀視我們如他自己。

不論如何,彌陀愛我們絕不改變。

不論如何,彌陀都不會捨棄我們。

不論如何,我們都要信彌陀救度。

Namo Amituofo!

September 24, 2024

Sept. 24, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

Ascending to heaven by merits and virtues attained through receiving and upholding precepts,

Is just like shooting an arrow into the sky.

The arrow will eventually fall when there is no more momentum.

The result is misfortune in a future life.

布施持戒生天福,猶如仰箭射虛空;

勢力盡,箭還墜,招得來生不如意。

Namo Amituofo!

September 23, 2024

Sept. 23, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

11. The Metaphor of Water Reflecting the Moon

Imagine there are two people, A and B, who both adore the moon for its brightness. A draws on the grayish surface of the road a beautiful picture of the moon – round and looking just like the real moon. But no moonlight is shown. To try to make the picture shine, A uses white chalk to paint the moon. However, the whitened image still doesn’t glow. B simply fetches a basin of water and puts it under the moonlit sky. There, so complete and radiantly bright, the moon is reflected in the water. The fact that a pictured moon emits no light is no reason to doubt the illumination of the moon reflected in the water.

Seeking light from a picture of the moon is analogous to practicing incorrectly. The practitioner imagines a way to achieve his goal but it is not working. Unfortunately, he then believes his goal is beyond reach. Practicing Amitabha-recitation is like using water to reflect the moon. When we recite Amitabha’s Name, the Buddha immediately enters our minds , awakening the brilliance of salvation. The moon symbolizes Amitabha, while the water shows our willingness to rely on the Buddha.

No drawing of the lunar image on stone slabs shines like the real moon high up in the sky. Only if you place a basin of water under the night sky can you see the reflection of the moon complete with its brilliance. As Bodhisattva Nagarjuna puts it, “If one’s faith is pure, the flower in which one is reborn blooms and lets one see the Buddha.” If we have faith in Amitabha Buddha, entrust ourselves to him, and recite his Name exclusively, the lotus flowers of rebirth will blossom at once to manifest the Buddha’s merits and virtues for delivering us. However, to seek

liberation by relying on self-power in practicing meritorious deeds which are flawed (asrava) and conditioned ((saṃskṛta) , is like seeking light from a painted moon on a stone slab. Although we all possess the Buddha Nature, as ordinary beings our cultivation efforts are imperfect. Therefore, it’s extremely difficult for us to attain perfect enlightenment by our own efforts. Conversely, if we practice in accord with Amitabha’s vows, it is easy.

There’s a saying that goes like this: “A pond mirrors the moon without trying. Once built and filled with water, it readily reflects the moon.” A person digs a pond without expecting to see the reflection of the moon in it, but when the pond is constructed and full of clear water, the moon appears spontaneously.

The same principle applies to our rebirth in the Western Land of Bliss by practicing Amitabha-recitation. This is the law of cause and effect. Our recitation of Amitabha’s Name is the cause and our rebirth in the Land of Bliss the effect. It is also a matter of two sources of energy resonating with each other. [When we recite the name of the Buddha, our energy matches that of Amitabha].

Some of us doubt whether we can attain rebirth by reciting Amitabha’s Name and are apprehensive about aspiring for rebirth in the Pure Land. You just need to “have your pond ready”, “the moon will appear in the water naturally”.

The moon symbolizes Amitabha Buddha. At our lives’ end, we will surely see the Buddha manifesting in front of us and delivering us to his Pure Land. This is natural and spontaneous. Don’t doubt it.

(Abstract from the Principles of the Pure Land Teaching by Master Shandao)

11. 取水映月喻

有兩個人,都很仰慕月光。甲在青石板上畫了一個月亮,畫得很圓、很像,但就是沒有光;沒有光,他就用白粉筆塗,塗得很白,但還是沒有光。乙端一盆水,往那裏一放,月亮就顯現出來了,而且是光芒四射。不能因為畫的月不能放光,就懷疑水中月也不能放光。

畫月求光,比如修行不得法,用自己的想像,覺得這樣應該可以,結果達不到,就認為很難。用水映月,比如念佛,阿彌陀佛立即來到我 們心中,大放救度光明。月亮代表阿彌陀佛,水就代表我們仰投阿彌陀佛 的心。月亮掛在高高的天上,你在青石板上自己想畫出月亮是不可以的,除非把一盆清水往這裏一端,月影自然就來到水中。

龍樹菩薩說 :「信心清淨,花開見佛。」信順歸命,一向專念阿彌陀佛,心花開放,立即顯見佛的救度功德。靠自己有漏有為的福業,想修出這種解脫,就好像在青石板上畫出一個月亮的影子,畫得挺 像

,「我本來是佛......」是挺像,但是沒有光;本來是佛,但現在是凡夫。這就是有漏有為的造作,當然很難。可是,如果順著彌陀誓願,很容易!

有兩句話 :「開池不求月,池成月自來。」有人開挖一個水池,他沒有求天上的月亮能來。但是,這個水池開鑿好了之後,清水灌進去了,月亮自然來到水池裏面。我們念佛往生也一樣,有因必有果,感應道交。我們稱念南無阿彌陀佛,還在擔心著到底能不能往生,不敢求往生的果報。但是只要你「池成」,「月自來」,阿彌陀佛來了!臨終彌陀必然現前來迎。這是自然而然的道理,不用懷疑。

Namo Amituofo!

September 22, 2024

 Sept. 22, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

11. A Metaphor Regarding Arrogance and Doubts (continued)

To make my point, I will use one last metaphor. Imagine you plan to go to Beijing from Guangzhou. It is unlikely you would say: I doubt if I can get there on foot in under one hour. Such an impossible mission is not worthy of being the subject of doubt. However, if you travel by plane, then doubt about making it in an hour would make sense.

Let’s make one thing clear: before you raise a doubt about something, ask yourself if it is a valid and rational doubt. For Pure Land practitioners who have doubts [about the benefits or efficacy of the practice], the appropriate target of skepticism should be Amitabha Buddha. It would be presumptuous of us to doubt ourselves [as we’re equating ourselves with the Buddha].

“Oh no, Master!” you may say. “How could I dare to doubt Amitabha Buddha!” The wise question to ask is, is it reasonable to do so?

Let me explain. It was Amitabha Buddha who vowed to deliver us to his Pure Land. We entrust ourselves to him and believe that he can do so. Therefore, if we have any doubt, we should direct our questions to Amitabha. It is legitimate to ask, “Amitabha, do you have compassion? Does your vow have any power? Can you deliver me when I recite your name? Have you attained Buddhahood?” Naturally,for those who have faith in Amitabha Buddha, none of these questions arise.

Amitabha vowed, “Should I be unable to save you, may I not attain perfect enlightenment.” Now that he has become a Buddha, there is no room for doubting him.

Accordingly, the Pure Land school leaves us no room for doubts. It is redundant to doubt Amitabha Buddha [since he’s already attained perfect enlightenment with infinite vow power to save all sentient beings]. To doubt ourselves is presumptuous [because we have no merit or virtue to be liberated from reincarnation by our own effort]. Does that make sense?

Therefore, having faith in Amitabha means entrusting ourselves to the Buddha unreservedly, without any doubt.

Excerpts from the Lectures by Master Yinguang

(to be continued tomorrow)

比如說你從廣州要到北京去,「我懷疑我自己一個小時走不到」,這個也都沒有懷疑的資格,因為你不可能做到。如果坐飛機,那就可能懷疑了,「我今天這個航班,一個小時能不能到?我懷疑,怕不能到!」這種懷疑才是合理的。

大家要聽明白,疑,要如理,要合理地懷疑才行。我們修淨土法門,要懷疑,你懷疑阿彌陀佛,這才合理;你懷疑你自己,不合理,就是膽大包天。

「哎呀!師父,我敢懷疑阿彌陀佛嗎?你還說懷疑阿彌陀佛是合理的?」

這個,分析給你聽:因為阿彌陀佛要救度我們往生西方極樂世界。就是說:「我能不能往生,我靠你,我既然信靠阿彌陀佛了,如果要懷疑就懷疑他」,那當然,不懷疑,就是不懷疑了。「阿彌陀佛,你有沒有慈悲,你有沒有願力,你能不能救我?我念你的名號,你能不能救得了我?你有沒有成佛?」

他說:「我救不了你,我不成佛。」他成佛了,這就沒有懷疑的餘地了。所以,淨土法門我們是沒有懷疑的餘地的,你要懷疑阿彌陀佛,他已經成佛了;你懷疑你自己,你不夠資格。是不是這個道理?

所以,我們信佛,就是信靠佛,真信、不懷疑。

Namo Amituofo!

September 21, 2024

Sept. 21, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

11. A Metaphor Regarding Arrogance and Doubts

We often hear fellow lotus friends (Amitabha-reciters) complain, “I doubt that I can attain rebirth in the Pure Land because my practice is so poor.” I would say such doubt comes from a rather arrogant attitude.

“But Master, I’m not arrogant at all. Quite the contrary, I am very humble! I know my practice [of reciting the name of Amitabha] is not good enough, in fact, it’s rather pathetic. That is why I doubt if I can be reborn in Amitabha’s land!”

I want you to understand that there is a prerequisite for doubting something - the thing you doubt must be worthy of being questioned. If it does not have that quality, doubt is unnecessary.

Let me give you an example. You are starving at lunch time. Would you just pick up a piece of rock and say, “I doubt whether I can feed myself with this?” Would you ever raise a doubt like that? A piece of rock is not food. And food is what you need when you are hungry. The rock is not worth raising a doubt about.

The merits and virtues of our own practices are as worthless as rocks. They are not worthy of being doubted or trusted. Something unworthy of being doubted cannot be trusted. As such, it is not worth our while to doubt it.

Let’s have another example. Imagine you are standing by the shore of a vast stormy sea. You’re getting warmed up for a swim – loosening your arms and feeling the water by splashing yourself with your wet shirt. Then you think, “Oh my, the sea is so wide. I doubt if I can swim across to the other side.” Would you pose that question? Unlikely.

Also, imagine you’re at the top of a tall mountain, say, Mount Danxia in China, and there’s another peak as far away as the eye can see. Would you say, “Blimey! I doubt if I could reach that peak in one step. It’s so far away.” Reaching that peak in one stride is obviously impossible and there is no point in doubting its possibility.

(to be continued continued)

11. 驕慢的懷疑

很多蓮友經常會說:「我懷疑我自己修行不行,不能往生。」這種懷疑其實是很驕慢的。

「師父啊!我不驕慢哪,我很謙虛!我知道我修行不好,我這麼差,所以我懷疑我自己不能往生啊!」

大家要知道,懷疑要具備資格,具備資格,才能夠受懷疑;沒有資格,沒有懷疑的可能性。

比如說,中午餓了,你會不會拿一個石頭說:「這個石頭,我懷疑不能填肚子。」你會懷疑嗎?因為這個石頭根本就不是填肚子的東西,它沒有資格被懷疑。

我們所修行的功德,不過像石頭一樣,你不能夠拿來懷疑或者信任。不能懷疑,就不能信任;不能信任,就不能作為懷疑對象。

再比如說一個人來到海邊,海非常的廣闊,風浪很兇猛,你會不會站在海邊,把自己的臂膀抖一抖,把衣服弄些水拍一拍,「嗨!海太寬了, 我懷疑我游不過去」。你會這樣講嗎?不會!

你會不會站在丹霞山最高的山峰,看到那邊一個山峰,「哎呀,這兩個山峰之間太遠了,我懷疑我一步跨不過去」。你會這樣懷疑嗎?不可能啊!因為這是不可能的事情,那麼 你不用懷疑。

Namo Amituofo!

September 20, 2024

Sept. 20, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

132. The Most Honored Name of Ultimate, Perfect, and Harmonious Virtue (continued)

The following are quotations from Shakyamuni Buddha and the Pure Land patriarchs as evidence:

“The path of enlightenment realized by Amitabha Buddha is embodied in his Name of myriad virtues, which includes all kinds of purity. Amitabha Buddha comprises three “bodies”- the Dharma body, the Sambhoga body, and the Nirmana body; which contain all of the merits and virtues of all Buddhas in the ten directions. It is like a pearl in the Brahma Net, a thousand pearls converge to form one pearl, and one pearl permeates the ten thousand pearls. Receive all by just taking one.”

“Amitabha’s great name with a myriad of virtues is like a furnace with a blazing fire. All of our karma from past eons is like snowflakes. Ordinary beings’ karma will be extinguished through reciting Amitabha’s Name, just like a snowflake that gets too close to a burning furnace.”

“A single recitation of Amitabha Buddha’s Name includes all teachings in the great canon during any era, so it can endlessly produce virtues.”

“The teaching of Amitabha-recitation includes all other Buddhist teachings.”

“One ought to know, the six-character Name includes all the teachings of the Three Vehicles and transcends the Ten Bodhisattva stages.”

132 圓融至德嘉號 (續)

•阿彌陀佛所證之菩提覺道,即阿彌陀佛一句萬德洪名,包攝淨盡。

•阿彌陀佛是法界藏身,所有十方法界諸佛功德,阿彌陀佛一佛全體具足。如帝網珠,千珠攝於一珠,一珠遍於千珠。舉一全收,無欠無餘。

•阿彌陀佛萬德洪名,如大冶洪爐。吾人多生罪業,如空中片雪。業力凡夫,由念佛故,業便消滅。如片雪近於洪爐,即便了不可得。

•一句佛號,包括一大藏教,罄無不盡。

•一代時教,皆念佛法門之註腳。

•莫訝一稱超十地,須知六字括三乘。

──印光大師

Namo Amituofo!

September 19, 2024

Sept.19, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

132. The Most Honored Name of Ultimate, Perfect, and Harmonious Virtue (continued)

The following are quotations from Shakyamuni Buddha and the Pure Land patriarchs as evidence:

“The two meanings of light and life include all kinds of infinite merits and virtues. Light can travel horizontally in the ten directions, while life can extend vertically in the three periods of time. It is thorough both horizontally and vertically, so it is the body of the Dharma Realm. The body is understood as Amitabha’s body and land, and is the same as Amitabha’s Name. Thus, one thought matches the Buddha’s, and every other thought also matches the Buddha’s.”

“By reciting the Name, a person receives the same virtuous roots and blessings as Amitabha Buddha.”

“One who recites the Name has the same light and life as the Buddha.”

“Amitabha’s Name is the great name of myriad virtues. Because the Name is formed by virtues, it can endlessly impart virtues.”

“By reciting the Name with faith and aspiration, all Amitabha’s merit and virtues will become our own.”

“One recitation of Amitabha Buddha’s Name is equivalent to Shakyamuni Buddha’s attainment of unsurpassed perfect Enlightenment in the evil world with five kinds of turbidity. Now, Amitabha Buddha bestows his achievement of Enlightenment, in the form of his Name, to all sentient beings in the turbid and defiled land.”

“The great six-character Name embodies the real Dharma Realm, it can transcend horizontally without the need for any expedient means.”

(to be continued tomorrow)

132 圓融至德嘉號 (續)

引證佛言祖語如下:

•光壽二義,收盡一切無量。

光則橫遍十方,壽則豎窮三際;橫豎交徹,即法界體。

舉此體作彌陀身土,亦即舉此體作彌陀名號。

故一念相應一念佛,念念相應念念佛也。

•持名,善根福德同佛。

•持名者,光明壽命,同佛無異。

•阿彌陀佛是萬德洪名,以名召德,罄無不盡。

•信願持名,全攝佛功德成自功德。

•一聲阿彌陀佛,即釋迦本師於五濁惡世所得之阿耨多羅三藐三菩提法。

今以此果覺,全體授與濁惡眾生。

•六字洪名真法界,不須方便自橫超。

──蕅益大師

Namo Amituofo!

September 18, 2024

Sept.18, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

132. The Most Honored Name of Ultimate, Perfect, and Harmonious Virtue (continued)

The following are quotations from Shakyamuni Buddha and the Pure Land patriarchs as evidence:

“Even one recitation of Amitabha’s Name can transcend one’s other practices during three great eons, and one recitation of Amitabha’s Name enables us to have the same status as sacred beings.”

“By exclusively reciting Amitabha’s Name , all virtues are fully and completely absorbed and all virtuous practices are unified.”

“Reciting Amitabha’s Name bestows the highest virtue among all virtues, and the most bountiful blessings among all blessings.”

“Holding fast to the Name and wishing to see the Buddha is abundant in virtuous, great, splendid, and inconceivable roots.”

“Amitabha is the Name with a myriad of virtues. By extolling the Name once, all virtues are perfectly realized at the same time.”

“By exclusively reciting Amitabha’s Name , we accumulate more merit and virtues than by holding any Dharani.”

“The Six Paramitas with a myriad of virtues impart many teachings; but, the exclusive recitation of Amitabha’s Name imparts all merits and virtues unceasingly.

(to be continued tomorrow)

132 圓融至德嘉號 (續)

引證佛言祖語如下:

•越三祇於一念,齊諸聖於片言。

•舉其名兮,兼眾德而具備;專乎持也,統百行以無遺。

•持名乃善中之善,福中之福。

•執持名號,願見彌陀,誠多善根、大善根、最勝善根、不可思議善根。

•彌陀乃萬德名號,一名才舉,萬德齊圓。

•專持名號,猶勝持咒,亦勝餘咒,亦勝一切諸餘功德。

•六度萬行,法門無量,而專持名號,則種種功德,攝無不盡。

──蓮池大師

Namo Amituofo!

September 17, 2024

Sept. 17, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

132. The Most Honored Name of Ultimate, Perfect, and Harmonious Virtue (continued)

The following are quotations from Shakyamuni Buddha and the Pure Land

patriarchs as evidence:

“Amitabha Buddha’s Name is composed of six characters. It includes a myriad of virtues accumulated through his cultivation for countless eons; so, those who recite it will attain enormous benefits.”

“If I orally recite Amitabha Buddha’s Name even once, I will have sufficient boundless merits and virtues from the cause to the effect.”

“All Buddhas imbue their names with virtues; so, by reciting a Buddha’s name we can receive his virtues. These virtues can eradicate offenses and render blessings.”

“Through even one recitation of Amitabha’s Name, a myriad of virtues are immediately received. Thus, the offenses accumulated during many eons will disappear, and blessings become as abundant as the stars in the sky.”

(to be continued tomorrow)

132 圓融至德嘉號 (續)

引證佛言祖語如下:

•佛名乃是積劫薰修,攬其萬德,總彰四字,是故稱之,獲益非淺。

──戒度大師

•今若以我心口,稱念一佛嘉號,則從因至果,無量功德,無不具足。

──用欽大師

•諸佛皆德施名,稱名即稱德,德能滅罪生福,名亦如是。

──法位大師

•一稱嘉號,萬德齊彰;罪銷塵劫,福等虛空。

──大佑大師

Namo Amituofo!

September 16, 2024

Sept. 16, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

132. The Most Honored Name of Ultimate, Perfect, and Harmonious Virtue (continued)

The following are quotations from Shakyamuni Buddha and the Pure Land

patriarchs as evidence:

“One ought to recite Amitabha Buddha’s Name. This Name contains immeasurable, boundless merits and virtues. Those who recite the Name will accumulate infinite merits and virtues. In so doing, all of one’s evil karma and afflictions, accumulated in countless eons, will be eradicated.”

“This practice (Amitabha-recitation) enables us to absorb all virtuous teachings and roots, and experience perfect and complete True Suchness. For this reason it is called the Great Practice.”

“It is the ultimate praise of the One Buddha Vehicle and the ultimate destination in the land of bliss. Among all of the virtuous practices to achieve awakening, the Buddha’s Name is the one which is most splendid.”

“The Samadhi of Amitabha-recitation is the teaching for afflicted ordinary beings to transcend reincarnation and immediately be reborn in Amitabha’s Pure Land.”(by Master Yuanzhao)

(to be continued tomorrow)

132 圓融至德嘉號 (續)

引證佛言祖語如下:

•應念阿彌陀佛名,此名攝無量無邊功德。稱念此名,無量功德來集我身,無始至今,煩惱惡業,皆悉消除。

──珍海上人《菩提心集》

•此行即是攝諸善法,具諸德本,極速圓滿,真如一實,功德寶海,故名大行。

──親鸞上人《教行信證》

•一乘極唱,終歸咸指於樂邦;萬行圓修,最勝獨推於果號。

•念佛三昧者,具縛凡愚,屠沽下類,剎那超越成佛之法也。

──元照大師

Namo Amituofo!

September 15, 2024

Sept. 15, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

132. The Most Honored Name of Ultimate, Perfect, and Harmonious Virtue (continued)

The following are quotations from Shakyamuni Buddha and the Pure Land patriarchs as evidence:

“All Buddhas’ names are accomplished through their vows and practices. By merely reciting Amitabha Buddha’s Name, which contains all virtues, a person can attain the Greatest Virtue that will enable us to abandon rebirth.”

“Amitabha’s Name is a consolidation of all virtues. Thus, Amitabha’s Name contains all of the merit and virtues attained through internal realization including: the Four Kinds of Wisdom, the Three Bodies, the Ten Powers, and the Four Kinds of Fearlessness. It also possesses all the merit and virtues for external functions including: the marks of goodness, light, the skills for preaching, and benefiting sentient beings.”

“With even one recitation of Amitabha’s Name, the ultimate goal of all practices is reached, because the six character Name is the root of all virtues.”

“ Amitabha’s Name is replete with all of the merits and virtues attained through all practices, without anything lacking; from one’s initial aspiration to perfect Enlightenment, and the ultimate achievement of Buddhahood. It is not just confined to Amitabha ; but, also includes all of the merits and virtues of all Buddhas in the ten directions. Within the six characters in the Name are all virtues. It is just like a Mani pearl that creates an immeasurable amount of gems though its size is small.”

(to be continued tomorrow)

132 圓融至德嘉號 (續)

引證佛言祖語如下:

•諸佛願行,成此果名;但能念號,具包眾德,故成大善,不廢往生。

──窺基大師

•名號者是萬德之所歸也。然則彌陀一佛所有四智、三身、十力、四無畏等一切內證功德,

相好、光明、說法、利生等一切外用功德,皆悉攝在阿彌陀佛名號之中。

•弘願一稱者,萬行之宗致;果號三字者,眾德之根源。

──法然上人

•彌陀名號之中,即彼如來從初發心乃至佛果,所有一切萬行萬德,皆悉具足,無有缺減。非唯彌陀一佛功德,亦攝十方諸佛功德。今此佛號文字雖少,具足眾德。如如意珠形體雖少,雨無量財。

──永觀上人《往生十因》

Namo Amituofo!

September 14, 2024

Sept.14, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

132. The Most Highly Honored Name of Ultimate, Perfect, and Harmonious Virtue (continued)

The following are quotations from Shakyamuni Buddha and the Pure Land patriarchs as evidence:

“To recite Amitabha’s Name, according to the manifestation of that Tathagata’s luminous wisdom and the meaning of his Name, is the purpose and practice that accords with ultimate reality.”

‘The Name of the Tathagata of Unhindered Light (Amitabha) can eliminate the ignorance of sentient beings and fulfill all of their aspirations.”

“Amitabha Tathagata’s Name is truthful, pure, and infinitely meritorious.”

“Amitabha Tathagata’s Name is the pearly, supreme Name of purity and non-birth.”

“Relying on the power of Amitabha’s Vow, one who recites his Name ten times will surely be reborn in his Pure Land.”

“Among the various practices, though many of them are virtuous, they cannot compare with Amitabha-recitation.”

“The Samadhi of Amitabha-Recollection / Amitabha-Recitation is not an ordinary practice as compared with other virtuous practices. Its functional capacity is far more splendid and transcendent.”

“The Land of Bliss is a realm of unconditioned Nirvana. It’s hard to be reborn there by practicing assorted virtues according to circumstances. The Tathagata selected the key method. He teaches sentient beings to recite Amitabha’s Name with two-fold exclusivity.”

“The body of Amitabha is like a shining golden mountain. His splendid marks in the form of light shine over all of the worlds in the ten directions. Only those who recite the Name of Amitabha Buddha are embraced by his light. One should know [Amitabha’s] Fundamental Vow is most powerful.”

“All of Shakyamuni Buddha’s teachings will lead to emancipation; however, none of them is better than the teaching of rebirth in the Western Pure Land through Amitabha-recitation.”

“All virtuous karma can be dedicated to benefit the aspiration for rebirth; but, none is better than the exclusive recitation of Amitabha’s Name.”

“Even if a myriad of virtues are dedicated to rebirth, the virtues of Amitabha-recitation are still the foremost.”

“The Name of Amitabha is like a sharp sword. All karmic offenses can be cut away by one recitation.”

“Those who slander the Dharma, have no virtuous roots, and commit the Ten Unwholesome Deeds can have All of those karmic offenses cleared if they redirect their minds to reciting Amitabha’s Name.”

(to be continued tomorrow)

132 圓融至德嘉號 (續)

引證佛言祖語如下:

──《往生論》

•稱彼如來名,如彼如來光明智相,如彼名義,欲如實修行相應故。

•無礙光如來名號,能破眾生一切無明,能滿眾生一切志願。

•阿彌陀如來真實清淨無量功德名號。

•阿彌陀如來至極無生清淨寶珠名號。

•緣佛願力故,十念念佛,便得往生。

──《往生論註》

•自餘眾行,雖名是善,若比念佛者,全非比較也。

•念佛三昧,功能超絕;實非雜善,得為比類。

•極樂無為涅槃界,隨緣雜善恐難生;故使如來選要法,教念彌陀專復專。

•彌陀身色如金山,相好光明照十方;唯有念佛蒙光攝,當知本願最為強。

•種種法門皆解脫,無過念佛往西方。

•一切善業迴生利,不如專念彌陀號。

•萬行俱迴皆得往,念佛一行最為尊。

•利劍即是彌陀號,一聲稱念罪皆除。

•謗法闡提行十惡,迴心念佛罪皆除。

──善導大師

Namo Amituofo!

September 13, 2024

Sept. 13, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

132. The Most Honored Name of Ultimate Perfection and Harmonious Virtue (continued)

The following are quotations from the Buddhas and Pure Land patriarchs as evidence:

“His light shines universally upon the lands of the ten quarters, embracing and not forsaking those who are mindful of Amitabha Buddha.”

“All who are mindful of Amitabha Buddha are like white lotus-flowers among humankind.”

“Shakyamuni Buddha further said to Ananda, bear these words well in mind. To bear these words well in mind means to hold fast to the Name of the Buddha Amitayus."

“Though [preceding passages] spoke of the merits of the meditative and non-meditative virtues, Shakyamuni Buddha’s underlying wish is that sentient beings will always recite Amitabha’s Name exclusively.”

“The Name is of immeasurable, boundless, inconceivable merits and virtues.”

“If a person wishes to reach the state of non-retrogression quickly, He should reverently uphold the recitation of Amitabha’s Name.”

(to be continued tomorrow)

132 圓融至德嘉號 (續)

引證佛言祖語如下:

•光明遍照十方世界,念佛眾生攝取不捨。

•若念佛者,當知此人,則是人中芬陀利華。

•佛告阿難:「汝好持是語,持是語者,即是持無量壽佛名。」

──《觀經》

•上來雖說定散兩門之益,望佛本願,意在眾生一向專稱彌陀佛名。

──《觀經疏》

•無量壽佛,無量無邊不可思議功德名號。

──《小經》

•若人欲疾至,不退轉地者,應以恭敬心,執持稱名號。

──《易行品》

Namo Amituofo!

September 12, 2024

Sept.12, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

132 The Name of Ultimate, Perfect, and Harmonious Virtue (continued)

The Tientai School always talks about “perfect and complete”, based on the dogma of “no difference between mind, Buddha and sentient beings”. It means one’s mind is replete with Buddhas and sentient beings in the ten Dharma Realms.

Deluded mind refers to sentient beings and enlightened mind refers to the Buddha, so they talk about ‘perfect and complete”, mainly with reference to mind.

However, when the Pure Land School talks about “perfect and complete”, it only refers to Amitabha Buddha. It is Amitabha’s Name that contains ultimate, perfect, and harmonious virtues. If ordinary beings believe this and recite it, they will be rescued and delivered without any interference.

The following are quotations from the Buddhas and our patriarchs as evidence:

“If those who earnestly believe, rejoice , wish to be reborn in my land, and recite my Name even ten times, should fail to be born there, may I not attain perfect enlightenment.”

“Those who rejoice in faith, recite his Name even once, and sincerely dedicate their merit in aspiration to be reborn there, will immediately attain rebirth and achieve non-retrogression.

“If someone hears the Buddha’s Name, rejoices, and recites it even once, you\should know that this person has received the utmost benefit.”

“When I complete the Buddha-path, my Name shall transcend all in the ten directions. Should it not be heard everywhere, May I not attain perfect enlightenment.”

“By the power of that Buddha’s Fundamental Vow, those who hear his Name and wish to be reborn, will all reach his land and naturally attain the state of non-retrogression.”

“When I attain Perfect Enlightenment, my Buddha Name shall be Amitayus. All sentient beings who hear this Name will be transported to my land. Their bodies will be golden in color, just like mine, and all their forms will be splendid, perfect and complete. Moreover, they will be enabled to benefit various kinds of sentient beings through the greatness of their compassionate minds.

(the above quoted from the Great Sutra)

(to be continued tomorrow)

132 圓融至德嘉號 (續)

天臺宗盛談圓融,是立足於「心佛及眾生,是三無差別」之教理,亦即吾人之心具足佛、眾生及十法界之故,心迷即是凡夫,悟即是佛。以心為主而談圓融。

然而淨土宗是在阿彌陀佛之上談圓融,故謂彌陀名號是圓融至德嘉號,凡夫信之念之,能夠自在無礙地被救。

引證佛言祖語如下:

•至心信樂,欲生我國,乃至十念,若不生者,不取正覺。

•信心歡喜,乃至一念,至心迴向,願生彼國,即得往生,住不退轉。

•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。

•我至成佛道,名聲超十方,究竟有不聞,誓不成等覺。

•其佛本願力,聞名欲往生,皆悉到彼國,自致不退轉。

•我若成正覺,立名無量壽,眾生聞此號,俱來我剎中;

如佛金色身,妙相悉圓滿,亦以大悲心,利益諸群品。

──《大經》

Namo Amituofo!

September 11, 2024

Sept. 11, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

132. The Most Honored Name of Ultimate, Perfect and Harmonious Virtue (continued)

“Harmonious” means inter-penetrative, totally free of any obstructions. All of the merits and virtues in the Buddhist teachings are totally included - one is all and all are one, as Amitabha’s single Name.

So, all virtues are fully included in this single Name. “One” and “all” are “harmoniously” unobstructed and free.

“Ultimate virtues” means the greatest virtues in terms of supreme nobility.

“Reputable Name” means the most honored and perfect virtues are contained in the Name.

(to be continued tomorrow)

132 圓融至德嘉號 (續)

「融」者,鎔融互通,自在無礙之意。舉凡佛法中所有一切功德,此之萬善萬德,如袋中所納之小石,並非個個各別,而是一即一切,一切即一,無礙融通為一名號。故萬德的當下即是一名號,一名號的當下即是萬德,一多無礙自在,此謂之融。

「至德」是至極功德之意,功德中的至極,故謂至德,如尊貴中的至極,稱為至尊。

「嘉號」,「嘉」是善也、美也,盡善盡美之名號,故謂嘉號。

Namo Amituofo!

September 10, 2024

Sept. 10, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

132. The Most Honored Name of Ultimate, Perfect, and Harmonious Virtue

The six-character Name “Namo Amituofo” is honored as the Name of Myriad, Perfect, Complete, and Harmonious Virtues.

“Perfect ”means the opposite of “separate from each other”(as an independent element). Hence, “perfect” in this case, means that it “permeates everywhere” fully and completely, without any obstructions. Just like a full moon, its light is perfect and flawless.

Amitabha Buddha’s Name contains the myriad virtues Dharmakara accumulated through countless practices. Thus, it is the Name with full, complete, perfect, and flawless virtues.

(to be continued tomorrow)

132 圓融至德嘉號

「南無阿彌陀佛」六字名號,被尊為「萬德洪名」,亦被讚歎為「圓滿德號」、「圓融至德嘉號」。

「圓」者,是對隔歷之言。相互隔離,各自成一單元者稱「隔歷」;而「圓」乃是圓滿周遍,融通無所障礙。圓滿即滿而無缺,如十五夜之月亮,稱為圓月或滿月,光明絲毫無缺。

阿彌陀佛之名號,是法藏菩薩因位之萬行、果位之萬德,所有六度萬行無量無邊之善根功德,此之萬善萬德圓滿無缺之名號,此謂之圓。

Namo Amituofo!

September 9, 2024

Sept. 9, 2024

Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

The 18th Vow in the Infinite Life Sutra (continued)

6. Question: Is there any evidence to show that the 18th Vow is the fundamental vow?

Answer: The aim of practicing the Pure Land teaching is to attain rebirth in Amitabha’s Pure Land through the exclusive recitation of his Name. The source or origin of the teaching regarding rebirth through Amitabha-recitation is the 18th Vow, based on the Three Sutras of the Pure Land teaching. One of the main principles of the three sutras is rebirth through exclusive Amitabha-recitation:

In the Dissemination Section of the Infinite Life Sutra, Maitreya Bodhisattva was advised to joyfully recite the Buddha’s Name “ to attain great benefit”. In the Dissemination Section of the Contemplation Sutra, Ananda was advised “to hold the Name of Amitayus Buddha.” In the Amitabha Sutra Shakyamuni Buddha straightforwardly advises him to attain rebirth by “upholding the Name”.

All of the Pure Land patriarchs transmitted the teaching of “rebirth through Amitabha-recitation” generation by generation:

Nagarjuna Bodhisattva indicates that it is in Amitabha’s 18th / fundamental vow that we are directed “to be reborn in Amitabha’s Pure Land by exclusively reciting his Name”.

Vasubandhu Bodhisattva indicates that “ reciting Amitabha’s Name is a practice that accords with ultimate reality”.

Master Tanluan taught that “ the karma for rebirth is accomplished through reciting Amitabha’s Name ten times”.

Master Daochuo indicates that one can gain entry to Amitabha’s Pure Land through the recitation of his Name.

Master Shandao teaches that all three Sutras explain the attainment of rebirth through the exclusive recitation of Amitabha’s Name, and all 48 vows reinforce the teaching of rebirth through Amitabha-recitation.

Master Yinguang also advises us that any person can be reborn by deeply believing, earnestly aspiring and reciting Amitabha’s name for rebirth. This also refers to the 18th Vow.

《無量壽經》第十八願 (續)

6 問:說第十八願是根本願,有何依據?

答:淨土宗的修學目的是念佛往生,念佛往生的法義源頭就是四十八願中的第十八願。淨土宗正依三經,皆是對第十八願的展開,主旨皆是念佛往生:

《無量壽經》流通文付囑彌勒踴躍稱名「為得大利」,《觀經》流通文付囑阿難唯有「持無量壽佛名」,《阿彌陀經》直說「執持名號」得生極樂。

祖師也以「念佛往生」代代傳承:

龍樹菩薩示「稱名自歸」為彌陀本願,

天親菩薩示「稱彼如來名」得以「如實修行」,

曇鸞大師示「十念」往生「業事成辦」,

道綽大師示淨土門念佛往生「可通入路」,

善導大師示三經「唯明專念彌陀名號得生」、四十八願皆說念佛往生之事,及印光大師苦勸「只要能深信,只要能發願,只要能念佛,無論何人,都可以往生去的」,這也是第十八願。

Namo Amituofo!

September 8, 2024

Sept. 8, 2024

Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

The 18th Vow in the Infinite Life Sutra (continued)

5. Question: The 18th Vow states, “Excluded, however, are those who commit the five gravest offenses and abuse the right Dharma”. Is it true that those who commit the five gravest offenses are not rescued and delivered? No, they too are rescued and delivered! According to Master Shandao’s explanation, that portion of the vow is intended "to caution us and inhibit us from committing those offenses and also to embrace, rescue, and deliver us if we have already committed them”.

Answer: “To commit the five gravest offenses and abuse the right Dharma” are very serious offenses that lead us directly to hell; so, it is better to warn us in advance. However, if sentient beings have already committed those offenses, the Buddha will still deliver them with his great compassion.

Master Yinguang said, “If we have abused the Dharma in the past, and now we repent and correct our behaviors, we can still be reborn.” It is like a patient who has recovered and is healthy, or a soldier who surrenders and becomes a private citizen. For a person who has abused the Dharma cannot be reborn based on his own power even if he repents. The benchmark of practicing and holding the Buddhist teachings is totally lost.

《無量壽經》第十八願 (續)

5 問:第十八願說「唯除五逆、誹謗正法」,五逆謗法之人真的不救嗎?

答:還是要救。依善導大師的解釋,「未造抑止,已造攝取」,逆謗罪極重,將見直入地獄,所以預先警告;如果眾生已造,還要勸其迴心,大悲救度。印光大師《文鈔三編》:「若先曾謗法,後知改悔,則得往生。譬如病癒即是好人、歸降即是順民也。若謂謗法之人,後縱改悔亦不得往生,便完全失卻修持準繩。」

Namo Amituofo!

September 7, 2024

Sept. 7, 2024

Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

The 18th Vow in the Infinite Life Sutra (continued)

4. Question: Some people say, “If we have false thoughts in our minds while reciting Amitabha Buddha’s Name, we cannot match Amitabha’s mind, even if we recite his Name for our entire lives.” Is this correct?

Answer: Referring to the state of mind of sentient beings mentioned in the 18th Vow - if they “sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name even ten times”, they will “match” with Amitabha Buddha’s mind. If we recite his Name with faith and the aspiration to be reborn in his Pure Land, we will also “match.” “Matching” does not mean achieving a meditative state in which we perceive that we and Amitabha are one. Purifying the mind through Buddha-recitation is the aim and practice of the Sacred Path, which should not be confused with the Pure Land Path.

《無量壽經》第十八願 (續)

4. 問:有人說,「念佛時雜念紛飛,念一輩子也不能與阿彌陀佛相應」,是這樣嗎?

答:第十八願所誓眾生的心行是「至心信樂,欲生我國,乃至十念」,想要與佛相應,只要信願念佛,而非禪定一心。念佛淨心是聖道門的修法和目的,不宜照搬到淨土門。

Namo Amituofo!

September 6, 2024

Sept. 6, 2024

Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

The 18th Vow in the Infinite Life Sutra (continued)

3. Question: How can sentient beings in the ten directions “entrust themselves sincerely and

joyfully”, as said in the 18th Vow?

Answer: We are taught that Amitabha’s compassion does not exclude even one sentient being from his deliverance. He awakens the mind of aspiration within us. We are also taught that Amitabha’s Name is replete with all of the credentials necessary for our rebirth. By reciting his Name, we can receive and accept them. Thus, our rebirth is assured and our entrapment in the cycle of birth-and-death is forever eliminated.

(to be continued tomorrow)

《無量壽經》第十八願 (續)

3. 問:第十八願中「十方眾生」是怎樣「至心信樂」的?

答:聞知阿彌陀佛不捨一人的慈悲願心和無一遺漏的救度力量,聞知名號本具往生資糧,稱念即可領納,定得往生,輪迴從此永斷。

Namo Amituofo!

September 5, 2024

Sept. 5, 2024

Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

The 18th Vow in the Infinite Life Sutra (continued)

2. Question: Some people ask , “How can a person be reborn through mere Amitabha-recitation?”

Answer: The fundamental principle of rebirth is clearly explained in the 18th Vow. Amitabha-recitation is a primary cause of rebirth, stipulated in the agreement between sentient beings and Amitabha Buddha, who made this oath while in his causal ground.

(to be continued tomorrow)

《無量壽經》第十八願 (續)

2. 問:有人說,「光念佛怎麼能往生?」

答:第十八願說明往生的根本原理,念佛是阿彌陀佛因地誓願與眾生約定的往生正因,《阿彌陀經》也單提念佛,未言及其他行法。

Namo Amituofo!

September 4, 2024

Sept. 4, 2024

Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

The 18th Vow in the Infinite Life Sutra

If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who

sincerely and joyfully entrust themselves to me, desire to be born in my land, and

call my Name, even ten times, should not be born there, may I not attain perfect

Enlightenment. Excluded, however, are those who commit the five gravest

offenses and abuse the right Dharma.

1.Question: Can this vow be called “the Vow for Achieving Assured Rebirth through Reciting Amitabha’s Name by Ten Times” ?

Answer: No, it should be called “the Vow for Attaining Assured Rebirth through Amitabha- Recitation, because “even ten times” is said in the Vow. “Reciting Amitabha’s Name by Ten Times” does not include the meaning of “even”.

(to be continued tomorrow)

《無量壽經》第十八願

設我得佛,十方眾生,至心信樂,欲生我國,乃至十念,若不生者,不取正覺;唯除五逆、誹謗正法。

1.問:這一願可否稱為「十念必生願」?

答:應稱「念佛往生願」,願文說「乃至十念」。「十念必生」,「乃至」之意不能涵蓋。

Namo Amituofo!

September 3, 2024

Sept. 3, 2024

Q and A about Practicing Amitabha-Recitation

Part Two - Rebirth through Amitabha-Recitation

第二部分 有關念佛往生

Question 17. Can I still be reborn in the Pure Land if I haven’t taken refuge in the Buddha, Dharma, and Sangha?

Answer 17: Yes, you can. Please refer to the account of Mr.Hui on Page 172 in the Third Collection of the Accounts of Amitabha-Recitation, Mr. Hu on Page 215, Ms. Chi on Page 275, and Mr. Huang on Page 342. All of them had not taken refuge, but were reborn through Amitabha-recitation.

However, if it is at all possible, it is better to take refuge; because taking refuge is a decision about faith, an entry to the Buddhist door, and the first step in becoming a Buddhist disciple. How can a person who wants to recite Amitabha Buddha’s Name to be reborn not want to take refuge?

17問:未皈依,念佛能往生嗎?

答:能!《念佛感應錄》第三集第172頁許培枝、第215頁胡老漢、275頁池貞子、第342頁黃英夫等,都還沒有皈依,也都念佛往生。

如條件允許,還是皈依的好。因為皈依是定信仰、入佛門、成為佛弟子的第一步,豈有想念佛、想往生的人不願皈依的呢?

Namo Amituofo!

September 2, 2024

Sept. 2, 2024

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

慧淨法師之救恩法語(一)

The pristine Pure Land teaching transcends all sentiments and is beyond all views; so, it is an inconceivable teaching, concerning a realm of Buddhas. Ordinary beings should unconditionally entrust in it and accept it, without any discussions or arguments.

“Inconceivable” refers to the compassionate deliverance of Amitabha Buddha. Those who wish to enter the gate of the Pure Land should believe in and accept Amitabha’s deliverance.

純正淨土法門乃超情離見之「不可思議」法門,是佛與佛的境界,於凡夫但能無條件地信受,絲毫不可擬議。

「不可思議」即是指彌陀的慈悲救度。故欲入淨土門之人,應「信受彌陀救度」。

Namo Amituofo!

September 1, 2024

Sep. 1, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

Everyone believes that next year will come.

Every family plants a crop for next year.

Everyone believes that the next life will come.

However, people do not cultivate the necessary blessings for the next life.

人人知道有來年,家家盡種來年榖;

人人知道有來生,何不修取來生福。

Namo Amituofo!