January 16, 2025

Jan 16, 2025

Q and A about Practicing Amitabha-Recitation

Part Three - Assisted-Recitation near the End-of-Life

第三部分 有關臨終助念

Question 31: It’s difficult for a dying person to recite Amitabha’s name time after time; but, if he has a single thought of acceptance of rebirth, can he still be reborn?

Answer: Certainly! The situation is the same as the one described in the passage on rebirth for those at the middle level in the low tier. (from the Contemplation Sutra)

31問:臨終一句一句默念佛號也有困難,只有一念願生的心,能不能往生?

答:能!《觀經》下品中生就是如此。

Namo Amituofo!

January 15, 2025

Jan. 15, 2025

Q and A about Practicing Amitabha-Recitation

Part Three - Assisted-Recitation near the End-of-Life

第三部分 有關臨終助念

Question 30. When we are near death, if we cannot open our mouths to recite; but, can only recite mentally, can we still be reborn?

Answer:

Certainly we can. For evidence, please refer to the eye-witness account of Mr. F Y Lee’s mother recorded on page 281, Mr. C P Lee on page 206 and Mr. K C Lee on page 212 in the Third Collection of Accounts of Amitabha-recitation.

30問:臨終口念不出佛、心裏默念,能不能往生?

答:能!《念佛感應錄》第三集第281頁楊福印、第291頁李玉輝母、第206頁李傳柏、第212頁李啟忠等,即是其證。

Namo Amituofo!

January 14, 2025

Jan. 14, 2025

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

慧淨法師之救恩法語(一)之愛的心語

Filial love among all family members can at times become extreme, it is still considered appropriate and no gratefulness is necessary.

It is just like donors who are virtuous, and receivers who are grateful. They are similar to customers in a market, who have “nothing to say about the most intimate one”.

父慈子孝,兄友弟恭,縱然做到極處,具是合當如此,著不得一絲感激的念頭。

如施者任德,受者懷恩,便是路人,便是市道矣。所謂「至親無文」。

Namo Amituofo!

January 13, 2025

Jan. 13, 2025

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

慧淨法師之無常法語

Prime ministers and officers, where are they now? Wives and sons, wealth and status, all are empty at this moment.

元宰公侯,於今安在;妻財子祿,到此成空。

Namo Amituofo!

January 12, 2025

Jan. 12, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 23: Featherlight Minds

“Featherlight” means extremely light, like a feather, being wafted here and there by a breeze. Metaphorically “feather light” describes us ordinary beings who are weak-willed and foolish. We are easily swayed by the outside world and commit good, foolish, or evil deeds according to the circumstances prevailing at the time.

Hence, “all sentient beings” [mentioned in Amitabha’s 18th Vow] refers to all ordinary beings, good and evil. If such ordinary beings recite the name of Amitabha even once and dedicate its merit to their rebirth in the Pure Land, they are assured of it. That is to say, even though they recite Amitabha’s name as few as ten times, or only once, near the end of their lives, and truly aspire to be reborn in the Western Land of Bliss, they will be reborn there instantly.

This is what the fulfillment text of the 18 th Vow is saying: “All sentient beings who, upon hearing his Name (i.e., Amitabha’s Name), rejoice in faith, recite his name even once, sincerely dedicate the merit of their virtuous practices to that land (i.e., Amitabha’s Pure Land), and aspire to be born there, will immediately obtain birth and achieve non- retrogression."

23. 輕毛喻 

「輕毛」,像毛髮那麼輕,隨便一點點風一吹,他就會隨風或東或西。所以,「輕毛」就是形容我們一般的凡夫,心力很拙劣、很脆弱,會隨著環境而進進退退,而造善或是造惡。

由此可知,「諸有眾生」就是指一般的善惡凡夫。善惡凡夫只要一念至心迴向也能夠往生,也就是說,即使臨終十念、一念,至心願生極樂,當下也能夠往生。

這就是第十八願成就文所講的,「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」。

Namo Amituofo!

January 11, 2025

Jan. 11, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

114. The Reasons for the Division of the Buddha’s Teachings into Different Schools and Sects (continued)

In the Complete Enlightenment Sutra, Power and Virtue Unhindered Bodhisattva told the Buddha, “The Honored One used as an example a big city with four entrances, so that people could enter from different directions. Similarly, there is not only one way for all Bodhisattvas adorning the Buddha-lands, to attain perfect Enlightenment. I sincerely hope the Buddha has comprehensively taught us all the expedient ways for those of different levels, and how many kinds of practitioners there are. I hope the Buddha enables all Bodhisattvas in the assembly and sentient beings in the Dharma Ending Age to be expedited in attaining Enlightenment, and play in the sea of Nirvana of the Tathagata.”

This clearly indicates that there is not only one path, and that there are many expedient ways of practicing. This demonstrates the need for the division of the Buddhist teachings into schools and sects. As all Dharmas lead to unsurpassed Bodhi, all schools and sects can co-exist in parallel without any contradictions. This is just like all rivers flowing towards and gathering together in the ocean.

In today’s world many people practice the Pure Land teaching. However, some earnest and energetic practitioners wish to touch on the profound teachings of other schools. Thus, it is important to summarize the teachings of all other schools for people to select from and learn. However, as far as practice is concerned, one must go deeply into one teaching, rather than aiming at diversification and practicing several teachings at the same time, in order to seek a broader achievement.

144 佛門分宗的理由(續)

《圓覺經》中,威德自在菩薩白佛言:「世尊!譬如大城,外有四門,隨方來者,非止一路,一切菩薩莊嚴佛國,以成菩提,非一方便。惟願世尊:廣為我等宣說一切方便漸次,並修行人,總有幾種?令此會菩薩,及末世眾生,求大乘者,速得開悟,遊戲如來大寂滅海。」

這明明道著:佛法非止一門,修行有多方便,那麼,分宗是勢所必然。既然法法皆歸無上菩提,則各宗各派,亦如萬流趣於大海,所謂道並行而不相悖也。

近時人士,多修淨土,然而亦有學力充沛,和求知心切者,欲窺諸宗的堂奧,故不得不把各宗的教義,略予敷陳,以供采擇。其實若論實行,須一門深入,方能收效,倘欲以一身兼擅諸法,則成效微矣。

(摘錄自方倫《中級佛學教本》)

Namo Amituofo!

January 10, 2025

Jan. 10, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

114. The Reasons for the Division into Different Schools and Sects in Buddhism (continued)

Some people think the division into schools is a sign of disagreements among the Buddhist teachings; but, it is actually just a way of categorizing them. For example, though there are many specialists within hospitals, they work well as part of a complete medical system.

In ancient India, among the Buddhist teachings, though each one is basically complete, there were some similarities among the lineages that were transmitted.

For example, Asanga and Vasubandhu Bodhisattva promoted the teaching of Mere Consciousness, Nagarjuna and Deva Bodhisattva promoted the teaching of the Three Shastras, Kasyapa and Ananda promoted the teaching of Dhyana, Nagabodhi and Subhakarasiṃha promoted Tantric Buddhism, etc. However, none of them saw those different teachings as a basis for forming schools or sects.

It wasn’t until the Buddhist teachings were propagated in China, that some of the great masters there examined all of the teachings, and decided that they could be more easily spread by establishing 13 schools over a number of years. They are the: Kosa and Tattva Schools of the Hinayana, Vinaya, Chan, Pure Land, Huayen, Tientai, Mere Consciousness, Three Shastras, True Words (Tantric). Dasabhumika, Nirvana and Sajgraha of the Mahayana.

Later, Dasabhumika merged with Huayen, Nirvana merged with Tientai, and Sajgraha merged with Mere Consciousness. This established the eight schools of the Mahayana and the two schools of the Hinayana. These ten schools formed the foundation of Buddhist teachings in China.

(to be continued tomorrow)

144 佛門分宗的理由 (續)

有人以為分宗是佛法的分裂,其實分宗乃是分工合作。譬如醫院裡,雖然分有內外眼耳等多科,然而惟有這樣,才能完成整個醫院的體系和工作。

佛法在印度時代,雖已規模大備,其間亦有類似宗派的傳承,例如無著世親的揚唯識,龍樹、提婆的弘揚三論,迦葉、阿難的弘揚禪法,龍智善無畏的弘揚密法等,然而皆無顯著的門庭的標榜。

逮至法雨西來,經過諸善知識,分析歸納的結果,乃先後成立了十三宗。即小乘的俱舍、成實二宗,大乘的律、禪、淨土、華嚴、天臺、法相、三論、真言、地論、涅槃、攝論等十一宗。

其後則地論併於華嚴,涅槃併於天臺,攝論併於法相,由是大乘僅餘八宗,合小乘二宗,共為十宗,這便是中土佛法的輪廓。

Namo Amituofo!

January 9, 2025

Jan. 9, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

114. The Reasons for the Division into Different Schools and Sects in Buddhism

The Buddhist teachings are vast and deep, and include all phenomena in the transcendental and worldly Dharmas. Facial expressions and chores in daily life are ordinary matters; however, in order to study why they are so, we must dig deeply into the scriptures and exhaust all of the Pure Consciousness doctrines. Otherwise, we could not get a perfect and complete answer.

Thus, as far as nature, form, substance, and functional use are concerned, all phenomena, as great as the entire cosmos, or as small as a mote of dust, are riddles with no correct answer, if they are not explained by the Buddhist teachings.

When Buddhist teachings were disseminated to China, they were divided into many schools, and the reasons behind this were:

1. There are so many volumes and fascicles about the teachings in the Three Cannons, that it would be difficult to read and study them if they were not divided into different schools.

2. Because there is such a variety of teachings, they sometimes seem “contradictory” to each other. However, if they are explained in combination, neither of them can be explained correctly. Only when they are explained separately can both of them be useful to practitioners.

3. As the aptitude of sentient beings is different, it is best to select the appropriate teachings to deal with their habitual karmic behaviors. Because there are many different habitual behaviors, it is necessary to categorize the teachings.

4. In order to establish and transmit the teachings of a lineage, the teachings must be clearly systematized. They should not be overly complicated; but, understandably explained.

5. Buddhist teachings are profound, vast and deep. If we try to study them all, we are bound to fail to comprehend many of them, because our lives and energy are limited. If we focus on one teaching, it may be much easier to tackle and succeed in practicing it.

6. The teachings that were realized and transmitted by the ancient patriarchs and great masters are different. Thus, they guided the followers of their teachings with different approaches. Because of this it is inevitable to have different schools and sects. These are the reasons why there are so many schools and sects in Buddhism.

(to be continued tomorrow)

144 佛門分宗的理由

佛法廣大精微,包羅萬象,所有世出世一切諸法,皆在其範圍之內。揚眉瞬目,擔水劈柴,是極尋常的世法,然而若欲研究:何以有眉目水柴?何以會揚瞬擔劈?則非深入經藏,窮法相唯識之學,必不能提出一個所以然的圓滿答案。

因此大至整個宇宙,小至一粒微塵,其性其相,其體其用,若不把佛法來說明,就永遠成為啞謎。

佛法傳到中國,就分出許多宗來,倘若研究分宗的理由:

第一、三藏教義,卷帙太多,不分門就艱於研讀。

第二、法法各異,有時其性質還極端相反,合之則兩俱不成,分之則各顯其用。

第三、眾生根器不等,若欲對治習氣,勢須對症下藥,症既多端,則藥需分類。

第四、為使系統清晰,便於傳承故,不得不化整為零,避繁求簡。

第五,佛法廣精深,若欲遍學,則壽命精神皆有限,勢必至一無所成,倘若一門深入,則下手及成功皆易。

第六、歷代佛門大德,其修證傳持之法,既各有不同,則其所根據以化導後進者亦異,由是各立門庭,勢所不免。這些皆是佛門分宗的理由。

Namo Amituofo!

January 8, 2025

Jan. 8, 2025

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

淨土宗精要法語討論

13. The Infinite Life Sutra - Softened by the Encounter with Light

“When sentient beings encounter Amitabha’s light, their Three Defilements are eliminated and their bodies and minds soften. They rejoice with excitement and generate virtuous thoughts. When those in extremely miserable places, such as the Three Wretched Realms, see his light, they are all freed from suffering. After death, they all attain liberation.

Question 13.1:

Someone says, abiding by the Five Precepts is the minimum requirement for rebirth. As ordinary human beings we cannot always do this ; so, how can we be reborn and become Buddhas?”

Answer:

To achieve rebirth, the benchmark is Amitabha’s 48 vows. The Five Precepts are the basic guidelines for how Buddhists are to conduct themselves. The Buddha says, the precepts are our teachers, so we should be cautious with the three karmas(which are mental,verbal, and physical actions). Thus, the Five precepts govern our behaviour in daily life ; but, are not the principles that govern emancipation in Buddhism.

Moreover, as Pure Land practitioners, we are softened by our encounters with Amitabha Buddha’s light. Amitabha Buddha awakens imperfect sentient beings like us; so, we should try our best to benefit others as well. Amitabha Buddha shares his merit and virtues with us, so that we can attain rebirth and become Buddhas. Just as we are moved by the Buddha’s compassion, we must voluntarily care for other people.

It is totally from the bottom of our hearts, not based on the selfish motives of “dedicating merit and virtues for rebirth”, or “failing to be reborn if my practice of precepts is not perfect and complete”. Amitabha Buddha’s deliverance benefits all sentient beings, as said in the passage on rebirth for those at the lowest level in the low tier. (from the Contemplation Sutra) Even though we cannot live perfectly as human beings, Amitabha Buddha will still receive us if our minds are redirected towards the exclusive recitation of his Name. Those in the three wretched realms are not human beings; but, they can still be reborn through Buddha-recitation.

There is a great deal of evidence in the scriptures and also accounts of rebirth through Buddha-recitation. So, we should not establish our own charter in this respect.

13. 《無量壽經》觸光柔軟

其有眾生,遇斯光者,三垢消滅,身意柔軟,歡喜踴躍,善心生焉。若在三塗極苦之處,見此光明,皆得休息,無復苦惱。壽終之後,皆蒙解脫。

13.1 問:有人說,「五戒是往生的最低標準,做人都做不好,怎能往生成佛?」

答:往生以四十八願為準。五戒是做人的基本行為規範,佛說「以戒為師」,教誡謹慎三業,這是日常行儀,並非解脫綱領。

淨土宗行者,更有「觸光柔軟」的佛力作用:像我這般罪苦眾生,佛都如此包容,我也盡量包容別人;佛把所有功德都惠賜給我,讓我往生成佛,我被佛的慈悲感動,不由自主地也會愛護別人。

完全發自內心,沒有「以此功德迴向往生」或「若不圓滿戒律就不能往生」的心理。佛的救度惠及所有眾生,《觀經》下品眾生,雖然還沒來得及做一個好人,迴心念佛,佛也接引往生;三惡道眾生,未能做人,念佛亦得往生,多有經文證據和往生事例。所以,不可自立章程。

Namo Amituofo!

January 7, 2025

Jan. 7, 2025

Q and A about Practicing Amitabha-Recitation

Part Two - Rebirth through Amitabha-Recitation

第二部分 有關念佛往生

Question 29. Should we begin reciting the Buddha’s Name now?

Answer: Yes. The earlier we begin reciting, the earlier we will: feel safe , at peace, avoid calamities, eradicate karmic offenses, increase our karmic blessings, and be assured of rebirth in Amitabha’s Pure Land.

29問:看來現在就要開始念佛了?

答:對!早念佛,早平安、早免難、早消業、早增福,早日往生決定。

Namo Amituofo!

January 6, 2025

Jan. 6, 2025

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

慧淨法師之救恩法語(一)之愛的心語

People are often irrational, illogical , and self-centered.

In any way you can, you should forgive them.

After all, it is really a matter between you and Amitabha Buddha, and definitely NOT a matter between you and the other person.

人們經常是不講道理的、沒有邏輯的、和以自我為中心的。

不管怎樣,你要原諒他們 。

說到底,它是你和彌陀之間的事 ,而決不是你和他人之間的事 。

Namo Amituofo!

January 5, 2025

Jan. 5, 2025

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

慧淨法師之無常法語

All phenomena in this world are impermanent. Those who are prosperous will decline. Those who gather together will eventually separate. Those who are born must die.

世皆無常,盛者必衰,會必有離,生者必死。

Namo Amituofo!

January 4, 2025

Jan. 4, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 22: The Agada Medicine — The Panacea for All Illnesses

Imagine someone is critically ill and dying. No ordinary medicines can cure him. Only “ the Agada medicine” can help. Agada medicine is the panacea for all diseases and illnesses.

Sentient beings in the Avici Hell have committed the gravest transgressions and are steeped in sinfulness. However, if they recite Amitabha’s name, the Buddha will nonetheless deliver them. The Buddha’s name is therefore acclaimed as “ the Agada medicine”.

The iniquitous sentient beings in Avici Hell would have no hope of being saved, had it not been for the Agada medicine of the name of Amitabha Buddha. We thus know that Amitabha-recitation can save all the beings who practice it, if they are willing.

22. 阿伽陀藥喻

例如,一個人已經病入膏肓了,一般的藥怎麼醫治得了呢?必須是「阿伽陀藥」。「阿伽陀藥」就是任何疑難雜症、大小病症都能夠醫治的,叫做「阿伽陀藥」。

阿鼻眾生,其惡最重,其罪最深;但,只要念佛,阿彌陀佛也能救他,因此,彌陀佛名,被讚為「阿伽陀藥」。阿鼻眾生,若非彌陀佛名的阿伽陀藥,則永無可救。故知念佛一法,無一人不堪修,無一人不能修。

Namo Amituofo!

January 3, 2025

Jan. 3, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

143. Advising us to Act with Virtue and Revealing the Benefits of Rebirth (continued)

The poor person who donates one cent to almsgiving, though deserving praise, cannot benefit many people. A rich man who gives a ton of gold to help many people needs no praise. It is similar to cultivation in the pure land and the defiled land.

Thus, if a person wishes to expedite his achievement of Buddhahood and deliver many sentient beings, he should aspire to be reborn in the pure land. If he stays in the defiled land, he cannot even deliver himself, how can he possibly deliver others?

So, by comparing the two lands, the Buddha advised disciples to practice virtues and, at the same time, revealed the fact that practicing in the Land of Saha is difficult. In contrast, Shakyamuni explained that cultivating virtues in the Pure Land is easy and relaxed, and advised us to aspire to be reborn in the Land of Bliss through Amitabha-recitation. Why is this so?

The Land of Saha is a predominantly evil world, where practicing is difficult; but, the Land of Bliss is pure and virtuous. Thus, real virtues are naturally produced, and accomplished without any effort. In this way, the Buddha advises us to renounce the impure Land of Saha, and admire the pure Land of Bliss. If he hadn’t explained it in this way, the teaching of the Infinite Life Sutra would be meaningless.

143 對比勸善,彰往生益 (續)

但是貧者布施一錢,雖值得稱美,卻難成眾事;富者施捨千金,雖無須讚歎,卻能成辦萬事。淨土與穢土修行,亦復如是。

所以若欲快速成佛以廣利眾生,應當發願往生淨土;若留五濁穢土,自己都不能得度,哪能救度他人呢?

故知佛陀在此比較二土,除勸其修善,同時也顯明娑婆之難修難行,以彰顯極樂為善之自在殊勝,勸發我們應當念佛往生極樂世界。何故?

娑婆是難修惡世之處,極樂是純善無惡、歷緣對境無非善根之處故。可謂不求而德至,不作而善成,故無纖毫非善之處。因此,佛陀勸導我們,厭濁惡之娑婆,欣純善之極樂。若非如此,佛說《無量壽經》就毫無意義了。

Namo Amituofo!

January 2, 2025

Jan. 2, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

143. Advising us to Act with Virtue and Revealing the Benefits of Rebirth

Amitabha’s Pure Land is unconditioned and natural. It is a place where all virtues gather together, pure and adorned. It is a wonderful realm of the utmost truth. In the Pure Land Bodhisattvas are, of course, splendid. They are unlike ordinary beings in the defiled Land of Saha, which is contaminated with the Three Poisons, and is inverted and false from the point of view of virtues. Why does the Infinite Life Sutra say, “To cultivate virtues in the defiled Land of Saha is much better than in the Land of Infinite Life.” If this is so, can people just cultivate virtues in the Land of Saha, and do not need to aspire to be reborn in Amitabha’s Pure Land?

Actually, this passage is meant to reveal the difference between the Difficult Path and Easy Path in terms of cultivation. It is not to compare the virtuous roots of the practitioners in the two lands. If it is the latter, Amitabha’s Pure Land is a realm of unconditioned Nirvana. Those reborn there are pure and virtuous, and naturally possess the Buddha’s qualities, such as the ability to deliver sentient beings.

Conversely, The Land of Saha is a world with five kinds of turbidity, abundant in wickedness, with few virtues, and full of evil causal conditions. Because of this, it is very difficult to successfully practice the virtues. However, despite this difficulty, one has the resolve to practice. Thus, the Buddha calls them rare and precious. It is just like a poor man who donates one cent in almsgiving. His merit and virtues are greater than a rich man who gives away a ton of gold.

(to be continued tomorrow)

143 對比勸善,彰往生益

彌陀淨土,無為自然,皆聚眾善,清淨莊嚴,第一義諦,妙境界相,淨土菩薩之善,理當殊勝;娑婆濁惡,三毒雜染,其善顛倒、虛偽,理當下劣。為何《無量壽經》說娑婆穢土修行「勝在無量壽國為善百歲」呢?若是如此,在這個娑婆世界用功修行即可,何以還要願生彌陀淨土?

其實經文在此是為了顯示二土修行的難易,而非比較善根的勝劣。如果要說善根的話,則彌陀淨土是無為的涅槃境界,純善無惡,往生自然成佛,自然度眾生。

相反,娑婆世界是五濁惡世,惡多善少,歷緣對境皆造惡因緣,所以在此行善甚為困難。難行卻還能有這分發心,因此佛陀讚美鼓勵此人「稀有難得」。如同貧者以真心布施一錢,其功德勝過富者施捨萬金的善行,因其心意難能可貴故。

Namo Amituofo!

January 1, 2025

Jan. 1, 2025

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

淨土宗精要法語討論

12. The Infinite Life Sutra - Offer Abundant Meritorious Treasures

I shall open the Dharma Treasury for the multitudes, and offer abundant meritorious treasures. Single-mindedly he sought the pure, undefiled Dharma, so as to benefit sentient beings. He solemnly completed all undertakings, enabling sentient beings to accumulate merit.

Question 12.1 Someone says, ”The Land of Bliss was accomplished by the pure and undefiled Dharma of Amitabha Buddha. Thus, those who aspire to be reborn must have the corresponding pure and undefiled Dharma, without any false thoughts, in order to attain rebirth. Is that correct?

Answer:

When Amitabha Buddha meditated for 5 kalpas in his causal ground and practiced cultivation for countless eons , he did not ask sentient beings to practice the way he did or follow his path in their causal grounds. His purpose was actually to accomplish the teaching of the “easy-practice,” for deliverance of sentient beings in the ten directions, through the exclusive recitation of his Name. He includes all of the flawless merits and virtues in his Name, and makes all of these easily available to sentient beings. That is the meaning of “to enable all sentient beings to fully receive all of his merits and virtues”. If sentient beings believe in this teaching, aspire to be reborn in the Pure Land, and exclusively recite Amitabha’s Name, they will realize one-ness with Amitabha’s heart. The real, flawless and pure Dharma is contained within this Name “NAMO AMITUOFO”, the crystallization of all merits and virtues.

12. 《無量壽經》廣施功德寶

為眾開法藏,廣施功德寶......專求清白之法,以惠利群生......以大莊嚴具足眾行,令諸眾生功德成就。

12.1 問:有人說,「極樂世界由阿彌陀佛的無漏清白之法所成就,求願往生之人也必須不起妄念,以無漏清白之法與此相應」,是這樣嗎?

答:阿彌陀佛因地五劫思惟、兆載永劫修行,並沒要求眾生隨學自己的因行,目的是為了成就以名號度眾生這種易行之法,以此廣度十方眾生;而所修無漏功德,納入名號當中,一一迴向眾生,令眾生但能稱名皆可全部領納,「令諸眾生功德成就」。眾生信順此事,願生淨土,稱佛名號,即可與佛心相應。真正的無漏清白之法,即這句一切功德結晶的南無阿彌陀佛。

Namo Amituofo!

December 31, 2024

Dec. 31, 2024

Q and A about Practicing Amitabha-Recitation

Part Two - Rebirth through Amitabha-Recitation

第二部分 有關念佛往生

Answer to Question 28: (continued)

If one is able to recite Amitabha Buddha’s Name in his last moments, he will be reborn. However, when most people are going through the process of dying, their bodies degenerate and their minds often scatter. In addition, their relatives and friends cry and their karmic enemies from the past come to take their revenge.

Hence, it is impossible for them to master the situation. If a person doesn’t recite Amitabha Buddha’s Name throughout his present life, it will be very difficult to remember it as death approaches.

The circumstances of one’s death vary, such as: plane crash, shipwreck, car accident, mine collapse, fire, wind, water, earthquake, tsunami, building or bridge collapse, catastrophes of war, being shot by a gun, poisonous gas, and a variety of terminal illnesses. They often come suddenly without notice. How can we recite during these life threatening calamities? It is very difficult for us to recite the Buddha’s name during any of the circumstances mentioned above.

28問:那麼平時不念佛、等到臨終再念佛,可以嗎?(續)

答:臨終果然能念佛,當然一樣往生。但是人到將死,身體四大分離,心則萬般憂惱,再加上眷屬哭爹喊娘,怨家前來索命,一點也不能自己做主;平時有佛不念,這個時候「佛」之一字早就不知拋向哪裏了,哪裏還能念佛呢?

再說死緣不定,有空難、海難、車難、礦難種種難死,火災、風災、水災、地震、海嘯、樓塌、橋斷等死,又有刀劍加身、槍彈穿腦、毒藥毒氣等死,又有中風失語、昏迷不清、喉啞舌縮等死,無量無邊,猝不及防,隨便沾上一種,都不能念佛了。

Namo Amituofo!