October 29, 2024

Oct. 29, 2024

Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

05. Making the General Vows with the Bodhi Mind in the Infinite Life Sutra

I vow to become a Buddha

With the same sublimity as you, Dharma King.

I shall deliver beings from transmigration

And let them all attain liberation.

I vow to attain Buddhahood

And fulfill this vow universally,

Turning all of the fears [of sentient beings]

Into great peace.

When I become a Buddha,

My land will rank first.

Its inhabitants shall be wonderful,

And its cultivation sites shall be second to none.

My land shall be like nirvana,

Peerless and without equal.

Question 05.01: Dharmakara Bodhisattva made vows to establish his practices. In how many ways can the vows be divided?

Answer: There are three kinds of vows. The first are the vows related to his Dharma Body - I vow to become a Buddha, with the same sublimity as you, Dharma King. The second are the vows related to sentient beings - Turning all of the fears [of sentient beings] into great peace. The third are the vows related to the land - When I become a Buddha, my land will be the most sublime.

05.《無量壽經》 發心總願

6.

願我作佛,齊聖法王,過度生死,靡不解脫。......吾誓得佛,普行此願,一切恐懼,為作大安。......令我作佛,國土第一,其眾奇妙,道場超絕。國如泥洹,而無等雙。

05.1 問:法藏比丘發願,分為哪幾方面?

答:分為三方面,一是攝法身願——「願我作佛,齊聖法王」,二是攝眾生願——「一切恐懼,為作大安」,三是攝淨土願——「令我作佛,國土第一」。

Namo Amituofo!

October 28, 2024

Oct. 28, 2024

Q and A about Practicing Amitabha-Recitation

Part Two - Rebirth through Amitabha-Recitation

第二部分 有關念佛往生

21. Question: If our minds are not pure, with all kinds of miscellaneous thoughts flying around, while reciting Namo Amitabha Buddha, can we still be reborn?

Answer: Most definitely! See the accounts recorded in the Third Collection. Those lay people who recite Amitabha’s name, despite having all kinds of scattered thoughts, can still be reborn.

Actually, whether your mind is pure or not, and whether you have miscellaneous thoughts or not, are not related to rebirth at all. If you exclusively recite Namo Amitabha Buddha, and really wish to be reborn, nothing can obstruct Amitabha’s deliverance.

It is just like traveling on a ship, if your body is already on board, it doesn’t matter what you think, as long as you stay on the ship, you will eventually arrive on the shore.

Taking refuge in Amitabha Buddha means totally surrendering our desire to become a Buddha to Amitabha Buddha. If we exclusively recite Amitabha’s name and fully entrust in his deliverance, our being is already on Amitabha’s great ship.

We have formed one entity with Amitabha. It doesn’t matter what our conscious mind brings up, as they are just thoughts. They are impermanent virtual images without any substance. How can they obstruct Amitabha’s deliverance? How can they prevent Amitabha’s great vow ship from sailing? They can’t! Amitabha’s unimpeded light can easily save us and deliver us to the West.

Generally, we say that if a person has many false and miscellaneous thoughts, his mind is not at ease, and he suffers from numerous afflictions. So, it is better to have fewer miscellaneous thoughts. How can we do that? Try to let go of worldly matters, and recite the Buddha’s name more often. After a while, our miscellaneous thoughts will be reduced.

“The ten-recitation method” adopted by Master Yinguang is also an effective way of practicing “single-minded” Amitabha-recitation.

21問:雖念佛,心不清淨,雜念紛飛,能往生嗎?

答:能!《念佛感應錄》第三集所記往生各例,都是普普通通的念佛人,也都不免多多少少雜念,但都往生。

其實心清淨不清淨、念佛有沒有雜念,與能不能往生是絲毫也不相關的。

專修念佛,真願往生,即使是一天到晚雜念紛飛也一點點都不會障礙阿彌陀佛的救度,一點點都不會影響往生的。

好比身體已經坐上了大船,就是心裏動念想東想西,只要安心在船上而不下船,船仍然會拉著我們到彼岸,而絲毫不受影響。

歸命阿彌陀佛,把我們的解脫成佛的性命交給阿彌陀佛,而一向念阿彌陀佛的名號,安心讓阿彌陀佛救度,我們的心就已經在阿彌陀佛的大願船上,與阿彌陀佛成為一體了;即使第六意識想東想西,不過是「前塵影事」、「虛妄想像」,本身就是生滅無常、沒有體性的,能妨礙阿彌陀佛的救度嗎?

能阻擋阿彌陀佛的大願船嗎?一點點都不會!阿彌陀佛的無礙光,會很輕鬆、毫不費力地把我們救到西方。

只是說一個人的妄想雜念多,內心就不容易安定,心裏也多一些煩惱,所以念佛的人還是希望雜念少一些。那也有方法,就是儘量看淡世事,多念佛,久而久之,自然雜念就會少一些。

印光大師的「十念記數法」也是攝心念佛的好方法。

Namo Amituofo!

October 27, 2024

Oct. 27, 2024

Short Dharma Teaching about the Grace of Deliverance

救恩法語(一)

In the Pure Land teaching, a thousand out of a thousand and ten thousand out of ten thousand who believe will be assured of rebirth.

Those who commit the gravest offenses and slander the Correct Dharma will fall into hell; but, they can still be saved by Amitabha Buddha if they believe and accept the Buddha’s deliverance. If they don’t, they cannot be saved, because they don’t believe, don’t rely on the Buddha, and don’t accept the Buddha’s grace of deliverance.

淨土法門千信即千生,萬信即萬生。

五逆十惡極重罪人應墮阿鼻,佛可以救;若不信佛佛不能救。

因為不信佛、不靠佛、不接受佛的救度之恩。

Namo Amituofo!

October 26, 2024

Oct. 26, 2024

Short Dharma Teaching about the Grace of Deliverance

無常法語

With your present rebirth, you are experiencing a prosperous circumstance.

However, you will soon be welcomed by King Yama in the Third Heaven,

Because you do not have the necessary credentials to proceed further, even though you wish to.

You cannot prevent this even if you stay in your current state of existence.

再生汝今過盛位,死遂將迎炎魔王;

欲往前路無資糧,求住中有無所止。

Namo Amituofo!

October 25, 2024

Oct. 25, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

14. Metaphor of Bulldozer - The Two Buddhas Open a Very Wide Path to the Pure Land

(continued)

Why didn’t Master Shandao say he was showing us a broad path to establish a Pure Land School? Because the very purpose of the Pure Land Path is to reinstate the true essence of the Dharma teaching of the Pure Land Path. It is not to satisfy any ego driven desire to be the leader of a sect. Seeing that the Easy Path was being blocked by various barricades, Master Shandao established some systematic principles to help practitioners see the pure nature of this Dharma path. His teachings are pristine. His aim was to remove all the unnecessary impediments caused by false views. He was there to make the Easy Path a very wide and

accessible one for all.

Strictly speaking, Master Shandao’s Pure Land principles are not confined to any sect or school. The Pure Land School is categorized as one of the eight Mahayana schools of Buddhism according to its teachings and specifications of practice.

However, Amitabha’s name benefits not just practitioners of the Pure Land School, nor just Buddhists. It benefits sentient beings in the ten directions. It simply manifests itself as a Dharma school. According to the principles of the Pure Land School, the name of Amitabha Buddha belongs to the entire race of human beings. The teaching of the Pure Land School is universal and applicable to all.

Master Shandao’s opening remark of “Let me show you the broad path to the Pure Land” means just that.

14. 推土機喻: 今乘二尊教,廣開淨土門 (續)

為什麼不說「廣開淨土宗」呢? 善導大師說「廣開淨土門」,沒有說開淨土宗,怎麼說這是開宗呢?那是因為,開宗的目的就是要「廣開淨土門」,而不是為了開立宗派。是因為淨土門給閉住了,所以要通過這一系統的理論,使淨土法門恢復本來面貌。這也顯示出善導大師教法的純正性,沒有自我的東西,只是恢復阿彌陀佛淨土法門的本來面貌;就是淨土門被不正確知見堵塞住了,所以來「廣開淨土門」。

真正說起來,善導大師的淨土思想是不可以宗派來局限的。按宗派的理論、規範來說,淨土宗算是八大宗派當中一宗派;其實,阿彌陀佛名號不是僅僅屬於淨土宗的,也不是僅僅屬於佛教徒的,而是屬於十方眾生 的。不過是以一個形式開顯出來,就說是立宗了。按淨土宗教義,真正說起來,阿彌陀佛名號是全人類的,是一切眾生共通的教法:「廣開淨土門」能顯示這樣的意思。

Namo Amituofo!

October 24, 2024

Oct. 24, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

14. Metaphor of Bulldozer - The Two Buddhas Open a Very Wide Path to the Pure Land

(continued)

What are the obstacles along the path? An example is a toll booth. All vehicles must pay to get through. No one can go further without payment.

Along the easy path to Amitabha’s Pure Land, many teachers of the Sacred Path set up all types of toll booths and barricades. They imposed various conditions for anyone who wanted to get through. For example, they would ask: Is this person a saint or only an ordinary being? If it is the latter, access will be denied because, according to them, ordinary beings are not qualified to be reborn to the Pure Land. With this criterion, not that many people can get through, because sages are so few and far between. Even if ordinary beings are considered qualified, more challenging criteria await: are they virtuous or evil beings? Evil ordinary beings are out. Do the virtuous ones possess wisdom? Are they conversant in the Mahayana scriptures? Have they resolved to achieve bodhicitta? Those who fail to meet any of these criteria are all unacceptable.

Imagine - after so many rounds of stringent scrutiny, only a handful managed to reach the gate of the Pure Land. These survivors found themselves having to face a fence several meters high in front of the gate. They were asked if they were able to achieve a state of meditative concentration, or did they have right mindfulness at the end of their lives. With these criteria the supposedly very wide gate of the Pure Land barely remained open. The very tall fence made entry to the Pure Land nearly impossible.

Notwithstanding all such daunting obstructions, a few finally made it through the gate and entered their long sought-after homeland. However, a rather unpleasant surprise was in store for them: they were not in a blissful and awesome realm which was “as immense as boundless space”, a picture depicted in the sutras. Instead, they were in a rather small courtyard known as “the Realm of Cohabitation for Ordinary and Sacred Beings”.

Such obstructions abounded, including the mistaken view that Amitabha’s Pure Land was only a transformation realm. In order to “have a broad path leading to the Pure Land,” all these obstacles had to be eradicated, in accord with the guidance of Shakyamuni Buddha and the Fundamental Vow of Amitabha Buddha. Master Shandao therefore summarized the core principles of the Pure Land teaching as follows:

“Even ordinary beings can be reborn in the Pure Land of the Realm of Rewards if they recite the name of Amitabha Buddha in accord with his Fundamental Vow.”

Master Shandao’s clear pronouncement of the principles of the Pure Land teaching showed us the truth of all these obstacles and revealed the very broad path, open to ALL beings, to the Pure Land.

(to be continued tomorrow)

14. 推土機喻: 今乘二尊教,廣開淨土門

什麼是路上的障礙呢?就像現在的收費站,過這個站要交錢,沒有錢就不能過。在往生阿彌陀佛淨土門的路上,有人以聖道門觀點,設了很多收費站、障礙口。有哪些呢?比如說,來了一個人,是凡人是聖人?凡夫往生沒有分,靠邊!聖人才讓過,這樣能去幾個?就算凡夫也可以,是善人是惡人?惡人沒分,又擋掉;是善人,有沒有智慧?沒有智慧、不能誦大乘經典,沒有分;會誦大乘經典,有沒有發菩提心?沒有也不行。

非要這樣經過多少關卡,過了一 關又一關,還剩下幾個好不容易到了淨土門旁邊,一看,門檻幾丈高── 修行如果沒達到功夫成片,如果沒有清淨心,不能保證臨終正念,門就跳不過去。這又擋上了!本來是廣大的門,結果變成一條小縫,到門口又加個很高的門檻。

好不容易翻過門檻,有了清淨心,功夫成片了,臨終正念分明,終於跳進門了,但不是「究竟如虛空, 廣大無邊際」,而是給你一個小院子 ──「凡聖同居土」這麼一個小小的地方。

這種種障礙很多,甚至說極樂淨土是化土等等。這些障礙都需要排除,依釋迦牟尼佛的教導、阿彌陀佛的本願來「廣開淨土門」。善導大師的「本願稱名,凡夫入報」,把這些障礙都打開了 ──「廣開淨土門」。

Namo Amituofo!

October 23, 2024

Oct. 23, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

14. Metaphor of Bulldozer - The Two Buddhas Open a Very Wide Path to the Pure Land

“Buddhas of the ten directions, as numerous as the sands of the Ganges River, enlightened me with their six supernatural powers. In accord with the teachings of the two World-Honored Ones, let me show you the very broad path to the Pure Land.” (quoted from the Chapter of Profound Meaning of the Commentary on the Contemplation Sutra)

The above verse from the Commentary on the Contemplation Sutra is Master Shandao’s proclamation on the establishment of the Pure Land School.The gist of this verse lies in the following quote:

“In accord with the teachings of the two World-Honored Ones, let me show you the very broad path to the Pure Land.”

Why did Master Shandao show us ‘the very broad path’ as opposed to just ‘the path’?

The antonym of broad is narrow, or even blocked. The Pure Land path is supposed to be infinitely broad, able to accommodate sentient beings of all aptitudes. However, masters of other Buddhist schools had imposed some very restrictive conditions on this Dharma teaching and, as a result, greatly narrowed the path to Amitabha’s Pure Land. A thorough clean-up of such obstacles became necessary.

Did Master Shandao have to do the clean-up by himself? Not really. He simply relied on “the teachings of the two World-Honored Ones.” Like powerful bulldozers, the Dharma teachings spoken by Buddhas Shakyamuni and Amitabha cleared all of the obstructions.

There are three types of obstructions, namely: obstacles along the path, obstructions at the doorstep, and impediments indoors.

(to be continued tomorrow)

14. 推土機喻: 今乘二尊教,廣開淨土門 

十方恒沙佛,六通照知我,今乘二尊教,廣開淨土門。《觀經疏 ‧ 玄義分》

《觀經疏》大師自說開宗之語,即開宗宣言。

就是下面這句話:今乘二尊教,廣開淨土門。

為什麼說「廣開淨土門」呢?不僅是「開淨土門」,而且是「廣開」。「廣開」反義詞就是「狹閉」,狹窄、關閉。淨土門本來是無限廣大的,但諸師對淨土門的解釋非常狹窄,把淨土門給封閉了。所以有必要把障礙通通掃除。

善導大師自己來掃除嗎?不用。「今乘二尊教」,開了釋迦牟尼佛和阿彌陀佛兩大推土機來了,把障礙全部都掃除掉。

障礙有三種:第一,路上的障礙;第二,門口的障礙;第三,進了門之後還有障礙。

Namo Amituofo!

October 22, 2024

Oct. 22, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

The Great Path Apart from Other Teachings (continued)

Master Shandao says in his “In Praise of Pratyutpanna”: All of the 84,000 different teachings are expounded for the purpose of extinguishing the karmic causes of ignorance.

Amitabha's Name is a sharp sword. It can eradicate all karmic offenses through even one recitation.

It also says: Because of the differences in aptitudes and capacities among sentient beings, there are as many as 84,000 teachings in Buddhism.

Though all teachings are different, these are called Gradual Teachings. It takes ten thousand eons to realize them through cultivation and hardship.

Master Shandao also says in his “ In Praise of Dharma Practice”:

The Tathagata incarnated in the world of Five Kinds of Turbidity,

For the sake of delivering sentient beings through his expedient teachings according to circumstances.

Sentient beings may be liberated by hearing many of his discourses or by hearing few,

While concentrating on attaining the Three Insights.

By cultivating wisdom and merits to eradicate the two karmic barriers or,

By engaging in the practices of meditation and contemplation.

All of the teachings will lead to emancipation,

However, none of them is better than the teaching of rebirth in the West through

Amitabha-recitation.

Recite Amitabha Buddha’s name for a lifetime, as few as ten times, or even three or five times.

Just before your death the Buddha will come to receive you.

This is because Amitabha’s vows are so powerful and all encompassing,

That they enable ordinary beings to attain rebirth immediately through Amitabha-recitation.

The above explains how it is the function of Amitabha-recitation that it is replete with ultimate, round and sudden benefits, which transcend all of the other 84,000 teachings.

135 門餘大道

善導大師《般舟讚》說:門門不同八萬四 為滅無明果業因,利劍即是彌陀號 ,一聲稱念罪皆除(《聖教集》924頁)

又說:佛教多門八萬四,正為眾生機不同,門門不同名漸教,萬劫苦行證無生(《聖教集》925頁)

善導大師《法事讚》說:

如來出現於五濁 隨宜方便化群萌

或說多聞而得度 或說少解證三明

或教福慧雙除障 或教禪念坐思量

種種法門皆解脫 無過念佛往西方

上盡一形至十念 三念五念佛來迎

直為彌陀弘誓重 致使凡夫念即生(《聖教集》787頁)

這都是在說明念佛功能具足圓頓最極的利益,高超八萬四千法門之外。

Namo Amituofo!

October 21, 2024

Oct. 21, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

The Great Path Apart from Other Teachings

Master Shandao says, “There are 84,000 teachings, each of which is suitable for an individual, and is gradual or sudden.” This means, Shakyamuni Buddha shared as many as 84,000 teachings.

Later, these are described as “doors”, which refer to expedient and real teachings, and gradual and sudden teachings. “Other” means the teachings other than those 84,000; such as the Great Path of rebirth through the other-powered practice of Amitabha-recitation in the Pure Land teaching.

This is because the dogma of rebirth through the other-powered practice of Amitabha-recitation transcends teachings governed by the general principles of cause and effect. It is inconceivable! How can an ordinary being, without severing his afflictions, be reborn in Amitabha Buddha’s highest and most wonderful reward land? Thus, the teaching of rebirth through the other-powered practice of Amitabha-recitation is called the “ Great Path of the Other Teaching”.

135 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。」(《淨土宗聖教集》458頁)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」,指聖道門權實漸頓等八萬四千法門;「餘」唯指八萬四千法門之外,淨土門他力念佛往生之大道,謂之「門餘」。

因為他力念佛往生的教義,是超絕通途因果的軌則,道理以外之法,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!

October 19, 2024

Oct. 19, 2024

Q and A about Practicing Amitabha-Recitation

Part Two - Rebirth through Amitabha-Recitation

第二部分 有關念佛往生

20. Question: Does an Amitabha-reciter need to uphold the precepts?

Answer: Though precepts are not related to rebirth, an Amitabha-reciter should uphold the precepts; according to his aptitude and capacity, as many as possible.

Upholding precepts has its own respective benefits. It is similar to whether a person’s health makes a difference as far as rebirth is concerned. Of course, we would prefer to be healthy, and not suffer from illnesses. Though health is not related to rebirth, we would like to protect our health, rather than allowing our bodies to be injured or suffering from other illnesses.

It is the same with upholding precepts, which has its own kind of joy and peace. If we are unable to uphold them, we will suffer from the karmic retribution for failing to uphold precepts. Because we fail to uphold the precepts well, we feel ashamed while reciting Amitabha Buddha’s name single-mindedly. This doesn’t mean that an Amitabha-reciter needs not uphold precepts.

In the nine levels of rebirth, the good people on the first six levels, who uphold the precepts well, can be reborn through Amitabha-recitation; while those bad persons on the last three levels, who cannot uphold the precepts well, can also be reborn through Amitabha-recitation.

20問:那麼念佛人就不用持戒了?

答:戒律雖然與往生沒有關係,但念佛人還是應當各隨自己的根機、能力,能持多少戒就持多少戒。

持戒有持戒的功德利益。比如一個人的身體是殘疾還是健康,雖然與往生一點關係沒有,但我們還是希望健康,而不願受殘疾之苦,不因為與往生無關,就不注意保護自己,讓身體受殘受損。

同理,持戒有持戒的安樂,不能持戒就要受不能持戒的苦果。只是說要持好戒不容易,所以才心懷慚愧,一向念佛,並不是說念佛人就不要持戒。

《觀經》九品,上中六品都是持戒行善的人念佛往生,下三品是破戒造惡的人念佛往生。

Namo Amituofo!

October 20, 2024

Oct. 20, 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 Dissemination in the Infinite Life Sutra - the Great Benefit of Amitabha-Recitation

The Buddha told Maitreya: “If a person hears that Buddha’s name, rejoices and recites it even once, you should know that this person has received the utmost benefit, which is to possess supreme merit and virtue in full.”

Question: Some people say, “I wonder if simple Amitabha-recitation is splendid? If we mix it with other Buddhist teachings in our practice, the merit and virtues attained must be much greater.” Is this correct?

Answer: By reciting Namo Amituofo, we instantly attain Amitabha’s merit and virtues in the reward ground (fruit) upon reciting it. All other practices are teachings in the causal ground, so (1) their merit and virtues are limited, and

(2)those merits and virtues are attained only at the time of the completion of their cultivation. In other words, Amitabha-recitation + Amitabha-recitation > Amitabha-recitation + other practices.

04.《無量壽經》流通文.念佛大利

佛告彌勒:「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。」

04.1 問:有人說,「光念佛有什麼殊勝?兼修其他法門功德更大」,是這樣嗎?

答:稱念南無阿彌陀佛,阿彌陀佛果地功德應聲即得;餘行是因地法門,

一是功德有限,

二是圓滿修證方有功德。念佛+念佛>念佛+餘行

Namo Amituofo!

October 18, 2024

Oct. 18, 2024

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

慧淨法師之救恩法語(一)

Though we are ordinary beings,

We have great blessings and great wisdom, if we believe and accept Amitabha’s deliverance.

We have great virtuous roots, merits and virtues, if we exclusively recite Amitabha’s Name.

We have great compassion and great vow power, if we propagate the Pure Land teaching.

雖是凡夫:

若信受彌陀救度,即是大福報、大智慧;

若專稱彌陀佛名,即是大善根、大功德;

若弘揚淨土法門,即是大慈悲、大願力。

Namo Amituofo!

October 17, 2024

Oct. 17, 2024

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

慧淨法師之無常法語

When seeing the dew at the tip of the grass at dawn, think of our feeble and fragile bodies.

When viewing smoke in the sky at dusk, understand the dreamlike impermanence of worldly matters.

見朝結草尖之露,思此身脆弱不堅;

就夕立空中之煙,悟世事夢幻無常。

Namo Amituofo!

October 16, 2024

Oct. 16, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

13. Metaphor of a House – Amitabha’s Name Houses Myriad Merits

For example, the term “house” implies something made of pillars, rafters, and other structures, and is considered complete with the necessary furniture inside.

Conversely, the words pillars and rafters cannot be thought of as a house. We should understand the difference.

The word ‘house’ is a general term denoting a structure that comprises many parts: the beams, poles, rafters, columns, doors, windows etc., and contains furniture such as wardrobes and cabinets.

Amitabha’s Name, like a house, possesses everything we need - countless merits and virtues. It is complete and whole - perfect in itself. Apart from Amitabha-recitation, all other practices only contain part of the myriad virtuous and meritorious deeds. They are not complete and perfect in themselves. Hence, the metaphors of rafters and poles etc.

We learn from this approach that the merits and virtues of Amitabha-recitation surpass those of all other Dharma paths. Therefore, we should recite the name of Amitabha exclusively and continuously and forgo other practices.

13、屋舍喻:名號總攝萬德 (續)

譬如世間屋舍名字之中,攝棟樑椽柱等一切傢具;而棟樑等一一名字中,不能攝一切。以是應知。

房子是總名,房子裏面的棟、樑、椽、柱,或是衣櫥、櫃子、門、窗等等,都只是房屋裏面的一部分。而名號就像房子的總稱一樣,具足萬善、萬德,是屬於整體的,是絕對性的、圓滿的。除了名號之外的所有行門,是萬善、萬德的一部分,是相對的,不是絕對的,所以譬喻為棟、樑、椽、柱。

從這些道理來看,阿彌陀佛的六字名號的功德,勝過所有一切法門的功德,所以念佛人應當捨劣取勝,專一念佛。

Namo Amituofo!

October 15, 2024

Oct. 15, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

13. Metaphor of a House – Amitabha’s Name Houses Myriad Merits

The myriad merits and virtues which Amitabha Buddha accumulated, through cultivation while in his causal ground, and his attainment of Buddhahood, are all contained in the six-character Name [Na Mo A Mi Tuo Fo].

That’s why it is said that the Name is where the Buddha’s myriad virtues dwell. It is the crystallization of Amitabha’s merits and its value is beyond comparison. It gives Amitabha reciters countless blessings and turns them into beings with the most virtuous roots.

Here’s what the Infinite Life Sutra has to say: “By practicing a multitude of virtues, Bhikkhu Dharmakara enabled all sentient beings to partake of them.” I [Bhikkhu Dharmakara] will open the Dharma-store for the multitudes and endow them all with treasures of merit. Those who hear and rejoice in the Name of Amitabha Buddha, receive unsurpassed merits and virtues.”

These quotes mean that, while still Bhikkhu Dharmakara in his causal ground, Amitabha Buddha, cultivated a multitude of virtues (including the Paramitas) over countless eons. He then stored these immeasurable merits in his six-character Name and generously shared them with both ordinary and iniquitous beings of the ten directions.

Briefly, the myriad merits and virtues within Amitabha’s Name encompass those of Buddhas in the ten directions and the three time periods. These merits and virtues are inconceivable, boundless, and numerous as the grains of sand in the Ganges River.

This is because Amitabha’s Name completely contains achievements equal to those of all other Buddhas. These merits were accumulated in both the causal ground and during his attainment of Buddhahood. This includes the insights they have realized, the paranormal abilities they have gained, with direct and circumstantial karmic rewards that benefit sentient beings. All such achievements have been included without omission in Amitabha’s Name!

In conclusion, the six-character Name constitutes the most virtuous and unsurpassed Dharma path. This is why the merits and virtues gained by Amitabha-recitation are extraordinary and rare.

However, the situation isn’t the same with any of the other paths of practice, which “occupy only a small corner of the whole wide world.” The merits and virtues of any of these practices are fragmented and incomplete. There are no other practices that can compare with Amitabha-recitation.

13. 屋舍喻:名號總攝萬德

阿彌陀佛在因地的時候所修行,以及果上 — 也就是成佛的時候,所具足的一切功德,通通涵攝在六字名號之中,因此名號具足阿彌陀佛因位、果地的萬德,所以說為「萬德之所歸」。也就是:六字名號是萬德的結晶,有絕對性的價值,使稱念者擁有阿彌陀佛無邊勝德,具足大善根、大福德。

如《無量壽經》說:「令諸眾生,功德成就」「為眾開法藏,廣施功德寶。」又說:「具足無上功德」,意即阿彌陀佛在因位之時,代替一切善惡眾生、經過兆載永劫的時間廣修萬行,以及所有波羅蜜之行門,而將這些功德統統容納在六字名號,同時將這六字名號布施給我們十方善惡眾生,因此,名號具足十方三世一切諸佛的萬行、萬善、萬德。可說,因位果德、內證外用、依報正報 等等,恆河沙數無量無邊不可思議功德,無一遺漏地融攝在名號之中!所以,這句名號成為極善無上殊勝之法,故:稱名念佛功德最為殊勝。

而其他的行法就不是這樣,所謂「各守一隅」,它們只擁有一部分,不是整體的,不是圓滿的,所以跟名號來比較,就下劣了。

Namo Amituofo!

October 14, 2024

Oct. 14, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

134. Expedient and Real (continued)

Comparing the 19th Vow to the 18th Vow - the 19th Vow is unreal (an expedient teaching), and the 18th Vow is real ( a real teaching).

Thus, in the Pure Land teaching, Amitabha-recitation in accord with the Fundamental Vow is: simple, easy, stable, secure, extremely splendid, round, and spontaneous.

The Commentary on the Treatise on Rebirth says, “It is the supreme instruction of the Mahayana, like a leeward vessel that never retreats.”

The Concise Interpretation of Amitabha also says, “It is foremost in expediency among all kinds of expedient teachings. It has an unsurpassed ultimate meaning among all ultimate meanings. By far the most round and sudden teaching among all others in the same category.

134 方便與真實 ( 續)

十九願望十八願:以第十九願望第十八願,則第十九願假(權教),而第十八願真(實教)。

是故,淨土宗之本願念佛,至為簡易穩當,極其殊勝圓頓。《往生論註》說:「上衍之極致,不退之風航。」

《彌陀要解》說:「方便中第一方便,了義中無上了義,圓頓中最極圓頓。」

Namo Amituofo!

October 13, 2024

Oct. 13, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

134. Expedient and Real (continued)

When comparing the Huayen and Fahua teachings to the 19th Vow, the Huayen and Fahua are unreal, and the 19th Vow in the Great Sutra is real. Why?

It is because the benefit of reading the Huayen and Fahua is rebirth in the Land of Bliss. (the profundity of Huayen is returning to the Land of Bliss, like Bodhisattva Samantabhadra), and the wonder of Fahua is rebirth through manifestation within a lotus in the Pure Land). Both of these rely upon the dedication of merits attained through self-powered practices, as said in Amitabha’s 19th Vow.

(to be continued tomorrow)

134 方便與真實 (續)

華嚴法華望十九願:以《華嚴》、《法華》望《大經》之第十九願,則《華嚴》、《法華》假,而第十九願真。何以故?

《華嚴》、《法華》猶以往生極樂為其經益(《華嚴》之奧在普賢導歸極樂,《法華》之妙在淨土蓮華化生,然彼猶不出彌陀第十九願自力修諸功德迴向之領域故)。

Namo Amituofo!

October 12, 2024

Oct. 12, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

134 Expedient and Real

Comparing worldly truths to those of the Theravada teaching. When examining Buddhist teachings in this era, comparing worldly truths to the Theravada teaching, the former is unreal and expedient and the latter is real.

When comparing the Theravada teachings to the Mahayana teachings, the Theravada are unreal, while the expedient teachings of the Mahayana are real.

Comparing the expedient teachings of the Mahayana to the real teachings of the Mahayana, the expedient teachings are unreal, while the real teachings of the Mahayana (such as Huayen and Tientai), are real.

(to be continued tomorrow)

134 方便與真實*

世法望小乘:佛說一代之教,以世法望小乘,則世法假(方便)而小乘真。

小乘望大乘:以小乘望大乘權教,則小乘假而權大乘真。

權大望實大:以大乘權教望大乘實教(華嚴、天臺),則權大乘假而實大乘真。

Namo Amituofo!

October 11, 2024

Oct. 11, 2024

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

淨土宗精要法語討論

03. The Verse about the Accomplishment of the 18th Vow (continued)

03.2 Question: Literally, the 18th Vow mentions “aspiration”, but not faith and practice. However, shouldn’t the description of the 18th Vow include the meaning of faith, aspiration and practice?

Answer: “Because of the power of the Buddha’s Fundamental Vow, any one who wishes to be reborn upon hearing the Name” - mentions the state of the mind; but, not the form of upholding practice. However, faith, aspiration and practice are one entity. Thus, those who have faith must commence the practice. For simplicity, it does not mention practice in this case.

03.《無量壽經》 第十八願成就偈 (續)

03.2 問:第十八願從字面上看只說到了願,沒有說到信和行,對第十八願的意表述,信願行必須缺一不可嗎?

答:「其佛本願力,聞名欲往生」,只說心相,未說行持,然信願行一體,安心必能起行,只是略而未說。

Namo Amituofo!

October 8, 2024

Oct. 8, 2024

Short Dharma Teaching about the Grace of Deliverance

救恩法語(一)

Life cannot survive without reliance.

Amitabha is the one we can rely upon forever.

People cannot live without a country.

The Land of Bliss is our ultimate homeland.

生命不可沒有依靠,彌陀是永遠的依靠;

人生不可沒有歸宿,極樂是究竟的歸宿。

Namo Amituofo!

October 10, 2024

Oct. 10, 2024

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

淨土宗精要法語討論

03 The Verse about the Accomplishment of the 18th Vow

By the power of that Buddha’s Fundamental Vow,

Those who hear his Name and wish to be reborn,

ill all reach his land,

And naturally attain the state of non-retrogression.

03.1 Question: How should we practice in order to easily attain the state of non-retrogression?

Answer: Those who hear Amitabha’s Name and exclusively recite it, “will all reach his land, and naturally attain the state of non-retrogression”.

In Nagarjuna’s Chapter on the Easy Practice he also says, “If a person wishes to reach the state of non-retrogression quickly, he should reverently uphold the recitation of Amitabha’s Name.”

The Collection on Joy and Peace says, “Referring to the sacred teachings as evidence, the Pure Land Treatise says, “All ordinary and heavenly beings who are reborn in that land will be the same as a Bodhisattva of Pure Mind. A Bodhisattva of Pure Mind is the same as a well grounded Bodhisattva , as they will both ultimately attain the perseverance of stillness and the state of non-retrogression.”

(to be continued tomorrow)

03.《無量壽經》 第十八願成就偈

其佛本願力,聞名欲往生,皆悉到彼國,自致不退轉。

03.1 問:怎樣修行易得不退轉?

答:聞名稱念,「皆悉到彼國,自致不退轉」。

又,《易行品》:「若人欲疾至,不退轉地者,應以恭敬心,執持稱名號。」

《安樂集》:「《淨土論》(意)云,十方人天生彼國者,即與淨心菩薩無二;淨心菩薩即與上地菩薩畢竟同得寂滅忍故,更不退轉。」

Namo Amituofo!

October 9, 2024

Oct. 9, 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: If I cannot live according to the precepts, can I be reborn?

Answer: Certainly! Please refer to Page 135 regarding the accounts of Master Lin Ke.

Referring to the passage on rebirth for those at the lowest level in the middle tier or below:”even if they have not taken the precepts , or break the precepts and commit offenses, they can still be reborn near the end-of-life.”

When cultivating, it is generally required to practice the precepts, meditation, and wisdom diligently; in order to eradicate greed, hatred and delusion. Abiding by precepts is fundamental. If a practitioner fails to hold the pure precepts, he cannot attain any benefits in the human and celestial realms, not to mention the benefit of full emancipation and becoming a Buddha.

As these requirements are high, very few people are capable of accomplishing them. That is why the Buddha introduced the teaching of Amitabha-recitation. The teaching of Amitabha-recitation is - exclusively reciting the Name of Amitabha Buddha, and having faith in his power. Rebirth requires faith, aspiration, and exclusive Amitabha-recitation. It has nothing to do with precepts, meditation, or wisdom.

It is like sailing on a boat. One relies on the power of the boat, our arrival at our destination has nothing to do with our swimming skills. As long as we are on board, we can be transported across the river. It is the same with reciting Amitabha’s Name. By merely reciting Amitabha’s Name, we can all be reborn with recourse to Amitabha’s vow power. It doesn’t require any precepts, meditation, or wisdom. Thus, it is a special teaching of the greatest kindness and compassion.

19問:如果不能清淨持戒,念佛能往生嗎?

答:能!《念佛感應錄》第三集第135頁瑩珂法師即是其證。《觀經》中品下生以下都是無戒、破戒、造罪的人臨終念佛而往生的。

一般法門修持都要求「勤修戒定慧,息滅貪瞋癡」,其中戒律是基礎,不能清淨持戒,連人天善果都得不到,更不要說解脫成佛了。

但是這畢竟是太難了,能修戒定慧、滅貪瞋癡的人少而又少,不能達到的人多而又多,所以佛才說了念佛這個特別法門。

念佛法門是只要稱念阿彌陀佛的名號,仰靠阿彌陀佛的願力。往生只與念不念佛相關,與有沒有戒定慧無關。

比如乘船渡河,靠的是船力,與乘客識不識水性毫不相關,只要乘船,都可以渡河。念佛也一樣,只要念佛,都可以乘上了阿彌陀佛的願力,有沒有戒定慧通通往生,所以稱為大慈大悲、特別法門。

Namo Amituofo!

October 7, 2024

Oct. 7, 2024

Short Dharma Teaching Regarding Impermanence

無常法語

Neither a wife, treasures, nor a throne,

Can be taken with us at the end of life.

Only the karma through living according to the precepts and the virtues of giving without attachment

Can be our companions during and after this life.

妻子珍寶及王位,臨命終時無隨者;

唯戒佈施不放逸,今世後世為伴侶。

Namo Amituofo!

October 6, 2024

Oct. 6, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Vast Oceans vs Water Droplets

All water on earth, vast oceans and tiny droplets alike, reflect the image of the moon in the same way. The moon’s image is intact and complete, whatever the size of the body of water.

The same principle applies to sentient beings in their practice of Amitabha-recitation.

Amitabha’s deliverance is compared to a bright full moon in the sky, sentient beings of various aptitudes are like different bodies of water on earth. Bodhisattvas of superior aptitude, who have profound aspirations and wisdom, and are able to endure the difficult practices based on self-power, are like water in an ocean. Those of lesser aptitude, who have fewer aspirations, limited wisdom, and who are unable to cultivate any virtues, are like droplets of water. These ordinary beings include those who, at their lives’ end, belong to the lowest level of the lowest grade of people.

By practicing Amitabha-recitation, both great Bodhisattvas and ordinary beings equally attain all of Amitabha’s merits and virtues. There is no difference in the benefits they derive from the practice. Hence, the saying [by Master Shandao], “Practitioners of the Five Vehicles can all be reborn in the Pure Land ”, with “ the same merits and appearance”.

Although small in size, every drop of water can reflect the moon. Similarly, although possessing lesser intelligence and aptitude, ordinary beings can still receive all of the merits within Amitabha’s Great Name of Myriad Virtues.

12. 大海與微滴

一大海水映照天上完整的月亮,一小滴水也映照天上完整的月亮;不因海大其月便大,不因滴小其月便小。眾生念佛亦復如是。

彌陀救度如天上之明月,眾生根機如地上之眾水。大根機、大心量、大智慧、大修行之大菩薩如大海水;小根機、小心量、無智慧、無修行,乃至造罪臨終之下下品如微滴水。

至其念佛,則大菩薩與罪凡夫同獲彌陀全體功德,不增不減,無高無低,故言「五乘齊入」,亦說「平等一相」。水滴雖小,能映全月;凡心雖微,能納洪名。

Namo Amituofo!

October 5, 2024

Oct. 5, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

Three Kinds of Naturalness (continued)

Master Yanluan says, “The Three Domains are characterized by corruption, delusion, contamination, transmigration [in the Six Realms] and endless suffering.”

“These Three Domains resemble a dark house in which unenlightened ordinary beings reincarnate endlessly.”

“The Three Domains all stem from ignorant and flawed activities. Beings there are dreaming during a lengthy sleep and don’t know how to transcend this condition.”

By learning Buddhist teachings, one should see the layer of impermanence in all phenomena, and turn their delusions into clarity. However, if one has no power to practice the Buddha Way and leave the Three Domains, our lives will be lived in vain. “Since time immemorial, we have died and been reincarnated, without any causal conditions to leave the cycle of rebirth”.

Our karma is too deep and our bonds are too tight. The purpose of learning Buddhist teachings in this lifetime is rebirth in the Land of Bliss with recourse to the power of Amitabha Buddha’s 18th Vow. In this way, we can sever all of our karmic bonds and enter the realm of unconditioned Dharma Nature.

To return to our Dharma Nature is not difficult, as long as one believes in and accepts Amitabha’s deliverance, exclusively recites Amitabha’s Name, and aspires to be reborn in Amitabha’s Pure Land. That person lives in the naturalness of the power of Amitabha’s Fundamental Vow under all circumstances. He is always embraced by Amitabha’s light and will naturally leave the Six Realms, to be reborn in the Land of Bliss and realize the fruition of the Buddha Nature. This is called “the permanent support of Amitabha Buddha’s power”.

Amitabha Buddha constantly reaches out to sentient beings in the ten directions. Only those who entrust in his Fundamental Vow and exclusively recite his Name will be embraced by Amitabha’s light. If sentient beings can rely on the naturalness of Amitabha’s vow power, they can transcend karmic force, and realize the naturalness of the unconditioned realm. Thus, they can manifest in any form in the ten directions freely without any obstructions.

133 三種自然 (續)

曇鸞大師說,三界是「虛假、污染、顛倒、破壞、輪轉、無窮」、「三界是生死凡夫流轉之闇宅」、「三界是有漏邪道所生,長寢大夢,莫知悕出」。

學佛,首先就應該透視這一層虛妄,轉顛倒為清淨;話雖如此,如果最後無力翻轉、出離三界,一切都將是徒勞無功,所謂「自身現是罪惡生死凡夫,曠劫以來常沒常流轉,無有出離之緣」。

業力之深、繫縛之緊,使人怵目驚心。因此學佛的目的,是今生就往生極樂世界,乘佛願力,斷業繫之維,入無為法性之都。

回復法性並不難,只要信受彌陀救度,專稱彌陀佛名,願生彌陀淨土,則時處諸緣都在彌陀本願力的自然之中、在彌陀光明攝取之中,自然能離開六道、往生淨土、證入佛果,所謂「佛力住持」。

阿彌陀佛憶念十方眾生,唯有信靠本願、專稱佛名之人,蒙佛心光攝取。眾生若能依靠願力自然,便能橫超業力自然,而證悟無為自然,變化十方,自在無礙。

Namo Amituofo!

October 4, 2024

Oct. 4, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

Three Kinds of Naturalness (continued)

3. The Naturalness of the Unconditioned Realm

The Naturalness of the Unconditioned Realm includes both True Suchness and Dharma Nature.

All conditioned Dharmas are the result of intentional acts and the power of causal conditions. However, the Law of True Suchness and Dharma Nature naturally exist free of these intentional acts. Thus, it is called “ the naturalness of the unconditioned realm”. In the Infinite Life Sutra, Shakyamuni always praises the naturalness of the unconditioned realm in the Land of Bliss:

“ That Buddha-land is like the realm of unconditioned Nirvana”.

“The ground in that Buddha-land is naturally composed of seven jewels”.

“Not even the names of the three realms of suffering are heard there, but only Nirvanic sounds of bliss”.

“Those who abide there are of noble and majestic countenance, unequaled in all the worlds. Their appearance is superb, unmatched by any other beings, heavenly or human. They are all endowed with bodies of Naturalness, Emptiness, and Infinity."

Naturalness, Emptiness, and Infinity refer to the wonderful law of True Suchness and Dharma Nature. “Upon arrival in the world of the Lotus Treasure Store, one will realize the Body of Dharma Nature and True Suchness.

In the “Praise of Dharma Practice”, it says, “ follow the Buddha freely and return to naturalness. Amitabha’s Land is Pure Naturalness. We return to reality instantly, in the state of no-outflow and no-birth.”

It also says, “The Land of Bliss is an unconditioned realm.” The Land of Bliss is a realm of Nirvana with unconditioned naturalness. It is aligned with the wonderful law of True Suchness and Dharma Nature. All phenomena are naturally manifested without the need for intentional acts. They are naturally enlightened, realize Nirvana, and attain ultimate happiness without

any suffering.

Looking back, sentient beings in the Three Domains are formed by common karma, which opposes True Suchness and Dharma Nature. Every single thought of a sentient being represents one cycle of birth-and-death, and the land and environment are ever changing and impermanent.

From the point of view of the Buddha, one should not rely on or become attached to the forms produced by impermanent causal conditions. However, sentient beings cannot perceive what the Buddha perceives as reality. Thus, people act with greed and attachment, and are dragged by karmic force to reincarnate within the Six Realms, and to suffer retribution in vain.

133 三種自然 (續)

三、無為自然

無為自然指「真如法性」。「有為法」皆出於因緣力的造作,而真如法性之理是離開這種造作而自然存在的,所以說「無為自然」。《無量壽經》中,世尊處處盛讚極樂世界的無為自然:

彼佛國土,次於無為泥洹之道。其佛國土,自然七寶。無有三塗苦難之名,但有自然快樂之音。

顏貌端正,超世稀有,容色微妙,非天非人,皆受自然虛無之身、無極之體。

這裡所說的「自然」、「虛無」、「無極」,都是指真如法性的妙理,所謂「得至蓮華藏世界,即證真如法性身」。

《法事讚》卷下說: 從佛逍遙歸自然。自然即是彌陀國。無漏無生還即真。

又說: 極樂無為涅槃界。極樂世界是「無為自然的涅槃境界」,與真如法性的妙理一致,所有萬物是自然顯現,不經過造作。眾生一旦往生,即契入法性,不必假藉造作修為,自然證悟涅槃,究竟離苦得樂。

反觀眾生所處的三界,有情的生命、無情的山河大地,都是共業所成,背離了真如法性;眾生念念生滅,依報環境也無常變滅。

這在佛來看,是虛偽不可依憑的假相,應當遠離;但是眾生不能見佛所見,所見所受,無不以為真實,所以產生貪愛造作,自然被業牽引,在六道裡輪迴不休,白白地承受苦樂果報。

Namo Amituofo!

October 3, 2024

Oct. 3, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

Three Kinds of Naturalness (continued)

In the Rite of Praise of Rebirth, Master Shandao quotes the 18th vow, “If, when I achieve Buddhahood, sentient beings of the ten directions who wish to be reborn in my land, rely on the power of my Vow, and recite my name, even ten times, should fail to be born there, may I not attain Perfect Enlightenment.

Today Amitabha is before us, having achieved Buddhahood. We should know that his Fundamental Vow has been unequivocally fulfilled. If sentient beings recite his Name, they will certainly be reborn in the Land of Bliss.”

This means that, if Amitabha has become a Buddha, he is capable of delivering sentient beings who aspire to be reborn in the Land of Bliss by exclusively reciting “Namo Amituofo”; even if they recite ten times near the end-of-life, they will naturally be reborn with recourse to Amitabha’s great Fundamental Vow.

'Namo' means to take refuge in, which is “faith”, and to dedicate one’s merit towards rebirth is “aspiration”. Reciting 'Amitabha Buddha' is the practice. Thus, it can be said that faith, aspiration and practice are replete within the great six-character Name. So, if sentient beings exclusively recite Namo Amituofo, they are fully assured of rebirth through reliance on the power of Amitabha’s 18th Vow.

(to be continued tomorrow)

133 三種自然 (續)

善導大師在《往生禮讚》中對本願解釋說:

若我成佛,十方眾生,稱我名字,下至十聲,若不生者,不取正覺;

彼佛今現,在世成佛,當知本誓,重願不虛,眾生稱念,必得往生。

意思是,如果阿彌陀佛成佛,就能使願生極樂國土、專稱「南無阿彌陀佛」的眾生,即便臨終稱名十聲,也能仰仗本弘誓願之力自然往生。

《觀經疏》中解釋六字名號說:言「南無」者,即是歸命,亦是發願迴向之義;言「阿彌陀佛」者,即是其行:以斯義故,必得往生。

「南無」本身就是歸命,也就是「信」;「發願迴向」就是「願」;「言『阿彌陀佛』者, 即是其行」,就是「行」。可說這六字名號裡面,信、願、行統統具足,所以眾生稱念「南無阿彌陀佛」,就必定能仰賴佛的願力自然往生。

Namo Amituofo!

October 2, 2024

Oct. 2, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

Three Kinds of Naturalness (continued)

Those who believe in and accept Amitabha’s deliverance will be naturally transported by Amitabha’s vow power, and assured of rebirth in his Pure Land. Thus, those who believe in “other-power” do not rely on “self-power”, as they feel they have no power. They have no choice but to rely on Amitabha’s vow power.

The power generated by exclusive recitation of Amitabha’s Name naturally enables the reciter to be reborn and to become a Buddha. This is called “ the naturalness of becoming a Buddha through Buddha-recitation.” As long as we comply with Amitabha’s vow, we will naturally receive his vow power and be reborn in the Land of Bliss.

Nagarjuna Bodhisattva says, “Amitabha’s Fundamental Vow is this way - if anyone invokes me, recites my Name, and takes refuge in me, he will instantly enter the state of assurance [non-retrogression], and subsequently attain the highest perfect enlightenment. Thus, one should always be mindful of him.”

If sentient beings in the ten directions can believe in and accept Amitabha's deliverance, aspire to be reborn in the Land of Bliss, and exclusively recite Amitabha’s Name, they will enter the state of non-retrogression in this lifetime, through the naturalness of Amitabha’s vow power.

The naturalness of Amitabha’s vow power guarantees the assured rebirth of sentient beings in this lifetime. Exclusive recitation of Amitabha’s Name is the method to be used by sentient beings to rely on the naturalness of the vow power.

(to be continued tomorrow)

133 三種自然 (續)

信受彌陀救度的人,自自然然被阿彌陀佛願力所牽引,決定往生淨土。所以信受他力的念佛人,不憑藉自身之力(體悟自力無力,無有自力),而是靠倒阿彌陀佛的願力。

彌陀佛名產生的力用,自然使念佛人往生成佛,所謂「念佛成佛是自然」。只要符合阿彌陀佛的願,自自然然隨願力的運轉而往生極樂世界。

龍樹菩薩《易行品》說:阿彌陀佛本願如是:若人念我,稱名自歸,即入必定,得阿耨多羅三藐三菩提;是故常應憶念。

十方眾生若能信受阿彌陀佛救度,願生極樂國土,專稱阿彌陀佛佛名,必能因願力自然,當生進入成佛不退轉之地。

願力自然,是眾生今生必定成就的原理;稱念佛名,則是眾生依靠願力自然的方法。

Namo Amituofo!

October 1, 2024

Oct. 1, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

Three Kinds of Naturalness (continued)

2. The Naturalness of vow power

It refers to Amitabha’s power, expressed in his Fundamental Vow. Amitabha Buddha took 5 eons to formulate and make his 48 great vows. He further took countless eons to accumulate merits and virtues through the Bodhisattva practices that power his 48 vows.

Among them, the 18th Vow is the fundamental one. It says, “ if sentient beings recite this Name even ten times and fail to attain rebirth, I will not attain perfect Enlightenment.” This is the agreement between Amitabha Buddha and sentient beings.

Sentient beings who accept Amitabha’s offer and recite his Name “even ten times,” will attain assured rebirth with recourse to Amitabha’s vow power. Amitabha dedicated his attainment of perfect Enlightenment to Amitabha-reciters’ assured rebirth. He is now a Buddha who lives up to the promise he made in his18th Fundamental Vow. Amitabha has accomplished all that is necessary to deliver us to his Pure Land.

The 18th Vow is the source of Amitabha’s power, merits, and virtues; that benefits himself by benefiting others. As Amitabha becomes a Buddha, all sentient beings in the ten directions, including: sacred and ordinary, good and evil, wise and foolish, benevolent and unworthy ones, can be naturally reborn in the Land of Bliss with recourse to the Power of Amitabha’s Fundamental Vow.

The Infinite Life Sutra says, “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.”

This verse regarding the Fundamental Vow was specially selected by Shakyamuni Buddha. It indicates that the merits and virtues that are the source of Amitabha Buddha’s power are stored in his 18th Vow.

Because of the power of Amitabha’s 18th Vow, any sentient being who hears his Name (“Namo Amituofo”), aspires to be reborn in the Land of Bliss, and exclusively recites “Namo Amituofo”will attain assured rebirth, and infinitely dwell in the state of non-retrogression.

The Infinite Life Sutra says, “The Pure Land teaching does not go against [our will] and can be attained as a natural process.”

(to be continued tomorrow)

133 三種自然 (續)

二、願力自然(他力自然)

願力自然是指阿彌陀佛的本願力。阿彌陀佛以五劫的時間思考出四十八大願,又以兆載永劫的時間累積菩薩萬行,完成四十八願,使願願都有了功德力。

其中,又以第十八願為本願之根本,願文說:「乃至十念,若不生者,不取正覺。」這是阿彌陀佛與十方眾生的約定。

眾生以「乃至十念」的念佛之行,就能乘上彌陀願力,必定往生淨土;彌陀則以念佛眾生的必定往生為代價,酬答本願,最終成佛。也就是說,阿彌陀佛依四十八願的根本願──第十八願之力而成就救度眾生的佛身,也依第十八願之力而得以救度十方眾生。

第十八願是阿彌陀佛自利、利他的功德力之源。現在阿彌陀佛已經成佛,十方眾生不論凡聖、善惡、智愚、賢不肖,凡是得以往生極樂淨土的,都是乘彌陀本願力而自然得生。

《無量壽經》說:其佛本願力,聞名欲往生,皆悉到彼國,自致不退轉。這是本願偈之文,是世尊親自抉擇彌陀本願的願偈,也就是說,阿彌陀佛一佛的功德、力用之根本,正在第十八願。

由於阿彌陀佛第十八願的力量,當眾生聽到了這一句「南無阿彌陀佛」名號而願生極樂國土,從此專念「南無阿彌陀佛」,這樣的話,每一個人統統都能夠到極樂國土,而且從現在開始,自自然然就不退轉。《無量壽經》又說:其國不逆違,自然之所牽。

Namo Amituofo!