January 26, 2025

Jan. 26, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

145 The Relationship between Amitabha’s Name and his Body (continued)

12. Master Linchi said, “ By reciting Amitabha Buddha’s Name one receives all of the circumstantial and direct rewards of the Land of Bliss, and the ocean of treasures of the Buddha.”

Amitabha’s Name has a myriad of virtues. No one single vow encompasses all of it, and the practice of reciting his Name is consistently thorough. For Amitabha’s Name has a myriad of virtues, and we attain all of those perfect and complete virtues by exclusively reciting his Name. Though not expecting particular blessings, all of these blessings are readily available.

One thought of Amitabha Buddha’s Name exceeds self-powered practices throughout countless eons. One single recitation of the Name is equivalent to all sacred beings.

13. Master Ouyi said, “Amitabha’s Name has a myriad of virtues. We can receive those virtues by reciting his Name.

Those who recite the Name have the same virtuous roots and blessings as Amitabha. So, every single recitation of the Name is abundant in virtuous roots and meritorious blessings. Those who recite the Name have the same light and life as Amitabha.

One recitation of Namo Amitabha Buddha contains the Anuttara-Samyak-Sambodhi attained by Shakyamuni Buddha in the wretched world of Fivefold Turbidity. Amitabha shares his Name. It is his reward to all sentient beings in this wretched world.

The Six-Character Name is the true Dharma Realm, so one will naturally laterally-transcend, without any other expedient means necessary.

(to be continued tomorrow)

145 彌陀名體之關係 (續)

十二、蓮池大師《彌陀疏鈔》言:極樂依正,言佛便周;佛功德海,言佛便周;一切功德,言佛便周。

彌陀萬德之名:無一願不包羅,無一行不體備,無一佛不貫徹。彌陀乃萬德名號,一名才舉,萬德齊圓,不期於福,福已備故。越三祇於一念,齊諸聖於片言。

十三、藕益大師《彌陀要解》言:阿彌陀佛是萬德洪名,以名召德,罄無不盡。

持佛名者,善根福德,同佛無異,則一一聲,悉具多善根福德也。持名善根福德同佛。持名者,光明壽命同佛無異。

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。

Namo Amituofo!

January 25, 2025

Jan. 25, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

145 The Relationship between Amitabha’s Name and his Body (continued)

9. Master Shinran said, “This practice is called the Great Practice because: it encompasses all virtuous Dharmas, and is speedy, and complete. It contains True Suchness and Real Mark in One Vehicle, like an ocean with treasures of merits and virtues.”

10. Master Fawei said, “All Buddhas’ names are given to their virtues. So, reciting their names is the same as receiving their virtues. Virtues eradicate karmic offenses and result in blessings, just as the Name does.”

11. Master Yuanzhao said, “Not to mention Amitabha who receives sentient beings who recite his Name. Those who hear or recite the Name will absorb the sacred virtues into their consciousness, and nurture the seed of Buddhahood forever. Thus, all heavy karmic offenses accumulated during many eons will be cleared immediately, and the unsurpassed Bodhi will be realized.

(to be continued tomorrow)

145 彌陀名體之關係 (續)

九、親鸞上人《教行信證》言: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。

十、法位大師《大經義疏》言:諸佛皆德施名,稱名即稱德,德能滅罪生福,名亦如是。

十一、元照律師《彌陀經義》言:況我彌陀,以名接物,是以耳聞口誦,無邊聖德,攬入識心,永為佛種,頓除億劫重罪,獲證無上菩提。

Namo Amituofo!

January 24, 2025

Jan. 24, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

145 The Relationship between Amitabha’s Name and his Body (continued)

7. Master Yinguan said, “Amitabha’s Name is replete with respect to all of the Tathagata’s practices and virtues, from his initial aspiration to his achievement of perfect Enlightenment.”

Amitabha’s Name does not just contain the merit and virtues of Amitabha; but, it encompasses the merits and virtues of all Buddhas.

Although this Name consists of just a few characters, it is replete with various virtues; just like a Mani pearl which, though small, produces immeasurable wealth.

8. Master Zhenhai said, “One ought to recite Amitabha Buddha’s Name, as it encompasses boundless and immeasurable merit and virtues. By reciting this Name immeasurable merits and virtues will be collected in my “body”, and all of the afflictions and evil karma I have accumulated in the past will be eradicated.”

(to be continued tomorrow)

145 彌陀名體之關係 (續)

七、永觀上人《往生十因》言: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。

八、珍海上人《菩提心集》言: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。

Namo Amituofo!

January 23, 2025

Jan. 23, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

145 The Relationship between Amitabha’s Name and his Body (continued)

4. Master Honen said, “Here is an example of the extraordinary meaning of the Mahayana teachings. “There is no Name apart from Amitabha’s body, and there is no body apart from Amitabha’s Name.”

The most wonderful body, which possesses a myriad of virtues, is Amitabha’s six-syllable Name. It contains abundant merits and virtues, as many as the sands in the Ganges River. They are all consolidated within the singular practice of Name-recitation.

The huge amount of karmic power within Amitabha’s 48 vows enables the bestowal of a myriad of virtues to the practitioner of Name-recitation. Amitabha’s inconceivable other-power is skillful and expedient, and enables the merit and virtues of even one recitation to exceed those of various other practices.

Upon hearing the comprehensive praise of this teaching from a good advisor, hellfire transforms to a cool breeze. Upon hearing this teaching from a good advisor, a lotus flower becomes a bright sun. It is all due to the unsurpassed merit and virtues contained within Amitabha’s Name.

5. During his causal stage, Amitabha Buddha cultivated the Six Paramitas with a myriad of virtues for all sentient beings, and incorporated these merits and virtues within his six-character Name. Thus, there is nothing missing from the six-character Name, in terms of all Buddhist practices, merits, virtues, and the Paramitas of all Buddhas in the three periods of time. So, itis known as “the foremost and supremely virtuous Dharma”.

Master Genshin praised it by saying, “All practices: in the causal ground and in the reward ground, self-benefiting and benefiting others, internal realization and external functional uses, circumstantial rewards and direct rewards. All teachings, as many as there are sands in the Ganges River, and the merits and virtues of all Buddhas in the three periods of time are incorporated in the Six-Character Name. Thus, the merits and virtues of name-recitation are boundless.”

6. Master Honen also said, “Though there are only three characters in the Name, all merits and virtues realized internally and used externally by the Tathagata, and all profound teachings( as many as the sands in the Ganges River) are incorporated within it. How can we possibly fully comprehend it?”

(to be continued tomorrow)

145 彌陀名體之關係 (續)

四、法然上人〈大原談義〉言:至極大乘意者,體外無名,名外無體。萬善妙體即名號六字,恒沙功德備口稱一行。大願業力所構出,令萬德讓與行者;他力難思巧方便,令一稱超過眾善。知識廣讚,猛火為涼風;善友教稱,金蓮如杲日。名號大利無上功德也。

五、法然上人〈天臺宗人之問答〉:彌陀因位時,代一切眾生於兆載永劫之間修六度萬行、諸波羅蜜之一切行,其功德皆悉納於六字名號故,萬行萬善、諸波羅蜜、三世十方之諸佛功德,六字名號無有遺漏,是故名之為「極善最上之法」。

源信大師判為「因行果德、自利利他、內證外用、依報正報、恒沙塵數無邊法門、十方三世諸佛功德,皆悉攝於六字之中,是故稱名功德無盡」者,此意也。

六、法然上人〈三部經大意〉言:夫三字之名號雖少,如來所有內證外用之功德,萬德恆沙甚深之法門,皆悉攝在其中,誰可測量之乎?

Namo Amituofo!

January 22, 2025

Jan. 22, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

145 The Relationship between Amitabha’s Name and his Body (continued)

1. Master Tanluan said in his Commentary on the Treatise of Rebirth:

The Name, Tathagata of Unimpeded Light, can eliminate all kinds of ignorance in sentient beings, and also fulfill all of their wishes.

2. Master Shandao said in his Commentary on the Contemplation Sutra:

“Namo” means to take refuge. It also means to aspire for rebirth and dedicate one’s merit. Exclusively reciting “Namo Amitabha Buddha” is our practice. By adhering to these teachings the practitioner will certainly be reborn.

3. Master Honen said, “All of the Buddha’s merits and virtues, accumulated in his causal and reward grounds, are consolidated within the Name.Therefore, those who recite “Namo Amitabha Buddha” even once, will instantly attain unsurpassed virtuous roots.

It is also said, “Because all Buddhas accomplished this Name in their reward grounds through their vows and practices, those who simply recite Amitabha Buddha’s Name, that contains infinite virtues, will become highly virtuous people and be assured of rebirth.”

(to be continued tomorrow)

145 彌陀名體之關係 (續)

一、曇鸞大師《往生論註》言:

無礙光如來名號,能破眾生一切無明,能滿眾生一切志願。

二、善導大師《觀經疏》「六字釋」言:

「南無」者:即是「歸命」,亦是「發願迴向」之義; 「阿彌陀佛」者:即是其「行」。以斯義故,必得往生。

三、法然上人〈逆修說法〉言:

彼佛所有因位果上一切功德,皆悉攝在此名號中,是故一稱南無阿彌陀佛,即得無上大善根也。

是以《西方要決》曰:諸佛願行成此果名,但能念號具包眾德,故成大善不廢往生。

Namo Amituofo!

January 21, 2025

Jan. 21, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

145 The Relationship between Amitabha’s Name and his Body (continued)

The meaning of Amitabha is Infinite Light. His body/Name is the method for rescuing sentient beings. Thus, the Name and its meaning are inseparable and non-dual. Therefore, those who recite Amitabha’s Name have already absorbed Amitabha’s light.

Amitabha’s Name can eliminate all kinds of ignorance in sentient beings, and also fulfill all of their wishes. This is because Amitabha Buddha’s Name is one with Amitabha’s body. Amitabha Buddha’s Name is replete with all of Amitabha’s virtues and power. By reciting the Name with faith in his fundamental Vow, all of the ignorance of sentient beings can be eliminated, and all of their wishes fulfilled.

Amitabha’s Name is the Dharma that enables even an evil person to become a Buddha, as its merits and virtues are inconceivable, vast, and boundless. So, the Name is said to be inconceivable, as is the practice of Name recitation.

(to be continued tomorrow)

145 彌陀名體之關係 (續)

阿彌陀為名,以光明為義、為體、為法。此名與義,相即不二,故稱阿彌陀之名即已攝取光明矣。

彌陀名號「能破眾生一切無明,能滿眾生一切志願」。以彌陀佛名即是彌陀佛體故,彌陀佛名本身具備彌陀所有之全德全力,信而稱念,能破眾生一切無明,能滿足眾生一切志願。

彌陀之名號,為惡人成佛之法,其功德之廣大無邊不可思議,故謂之名號不思議。以其功德廣大無邊,不可思議,故稱名號不思議。

Namo Amituofo!

January 20, 2025

Jan.20, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

145 The Relationship between Amitabha’s Name and his Body (continued)

In a nutshell, the Name (Amitabha Buddha) encapsulates all of Amitabha Buddha’s vows and practices accomplished while in his causal ground, and all of the merits and virtues he attained while in his reward ground. This makes it replete with Infinite value.

Thus, Master Honen said in his Collection on Selection, “ the Name is the final settlement for a myriad of virtues”. Thus, the single Name of Amitabha Buddha includes all of the merits and virtues he realized internally, such as the Fourfold Wisdom, Threefold Body, Tenfold Power, Four Kinds of Fearlessness, etc. , and also includes all of the merits and virtues functionally used externally: correct actions, enlightened speech when sharing the Dharma,and benefiting sentient beings, etc. All of these are contained within Amitabha Buddha’s Name.

The exclusive recitation of Amitabha’s Name is the method through which Amitabha delivers sentient beings. The Name contains all of Amitabha’s phenomenal virtues and power. In other words, Amitabha accomplished his Name for the purpose of delivering all sentient beings easily, through the exclusive recitation of his Name. It is just like a doctor who prescribes a particular medicine to cure his patient’s illnesses.

(to be continued tomorrow)

145 彌陀名體之關係 (續)

要而言之,南無阿彌陀佛之名號綜合阿彌陀佛因位之大願大行與果上之一切功德,具絕大價值體。

故法然上人《選擇集》說: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」,及相好、光明、說法、利生等一切「外用功德」,皆悉攝在彼佛名號之中。

彌陀名號是彌陀救度眾生之方法。彌陀全德全力表象之名號,換言之,成就此全德全力之結晶體的名號,其目的乃是為了容易救度罪惡之眾生,並以南無阿彌陀佛之名號作為救度我等之方法,譬如醫生用藥救療病者。

Namo Amituofo!

January 19, 2025

Jan. 19, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

145 The Relationship between Amitabha’s Name and his Body (continued)

Amitabha’s Name is an encapsulation of the complete virtue and complete power of Amitabha. There is a world of difference between the Name, “Namo Amitabha Buddha,” and the name given to a human being.

The Name is given to call a form of the body, and the body is given a Name that explains its real existence. However, worldly matters and the names given to human beings are different. They are a means used to distinguish one being from another. These names are not replete with any particular virtues or capacities. So, a given name is not the same as the body it distinguishes, and the body is not the same as the name it is given. Name and body are different and separate; so, they are considered to be “guests” of each other.

If they are the Names used for True Words / Dharani, Buddhas and Bodhisattvas, these Names are the same as their bodies, and vice versa. Thus, name and body are inseparable.

Amitabha Buddha’s Name is different from all other Buddhas’ names, because his Name was accomplished specifically to benefit sentient beings. The Name “Namo Amitabha Buddha” encompasses his great vows and great practices, accomplished in his causal ground; and, the various merits and virtues he accumulated in his fruition ground. Simply speaking, Amitabha’s Name comprises the complete virtues and complete power of Amitabha.

(to be continued tomorrow)

145 彌陀名體之關係 (續)

彌陀名號是彌陀全德全力之表象。南無阿彌陀佛之佛名與我等人類之名,不啻有天差地別之異。

呼召體者為名,為名所詮之實物為體。世間一切之事物,所有人類之名,只是為了各自區別,或為了稱呼對方而給予的符號,其名之本身不具有何等能力或功德。其名不即於體,體不即於名,名體各別,是曰名體互為客。

若佛菩薩之名號及真言陀羅尼等,名即於體,體即於名,是謂之名體不離。彌陀佛名不只是與他佛區別,或為了稱呼某一佛而已,是為了利益眾生而立名的。此南無阿彌陀佛之名號,涵蓋阿彌陀佛因位所發大願、所修大行,直至果上所得種種功德。簡言之,是阿彌陀佛全德全力的表象。

Namo Amituofo!

January 18, 2025

Jan.18, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

145 The Relationship between Amitabha’s Name and Body

A Buddha realizes the completely integrated laws of all phenomena without any obstructions; so, he attains the inseparable, non-dual relationship between his Name and body. These are only different in their respective ontologies and functions.

Amitabha’s Name and Amitabha Buddha’s body are not different. They are interdependent, inseparable and non-dual. That means they co-exist, like ice and water. Thus it is said, “ the Name is the body, and the body is the Name. There is no body apart from the Name, and no Name apart from the body. The Name is the Buddha’s body expressed in sound, and the Buddha’s body is the Name with no sound.” Why is this so?

The so-called “ functional capacity of all of the merit and virtues of the Buddha,” and “all of the functional capacities of his merit and virtues, are replete in his Name.” They are basically the same without any differentiation. Therefore, Amitabha Buddha’s Name is equal to Amitabha Buddha’s body, which consists of the complete virtues and power of Amitabha. Thus, it is said, “the Name and body are inseparable”, “ the Name and body are non-forsaking”, or “the Name and body are non-dual”. Just as Amitabha’s Name and body are non-forsaking; so, the Names of all Buddhas are equal to the Dharma bodies of all Buddhas.

(to be continued tomorrow)

145 彌陀名體之關係

佛證悟萬象無礙圓融之理,故得名與體有不離不二關係。佛體與名號之關係,不過是本體與作用之異。

彌陀名號與彌陀佛體,此名之與體,並非各別,兩者有相即、不離、不二之關係。亦即彌陀名號本身,非離彌陀實體而孤然別存,如水與冰,兩者相即不離不二。可謂「名即體,體即名;名外無體,體外無名;名號是有聲佛體,佛體是無聲名號」。以何而言?

謂佛體所有功德能力與名號所具功德能力,完全同一無差別,彌陀佛名等同彌陀佛體,本身具備彌陀所有之全德全力,故名「名體相即」「名體不離」「名體不二」。以名體不離故,諸佛之名號,即等同諸佛之法體。

Namo Amituofo!

January 17, 2025

Jan. 17, 2025

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

淨土宗精要法語討論

14. The Infinite Life Sutra - the Reward for Virtues is Nirvana

That Buddha’s Land is pure, serene, wondrous, and joyful. It is equivalent to the realm of Unconditioned Nirvana. All of its Sravakas, Bodhisattvas, celestial, and human beings have exceptional wisdom, and thoroughly, penetrating supernatural powers. They are all of the same appearance; but, in order to accommodate other realms, they are referred to as ‘celestial and human beings.’

Their countenances are refined, transcendent, and extraordinary. Their complexions are exquisite, neither celestial nor human. They are all endowed with natural, immaterial bodies, and unlimited forms.”

Question 14.1:

In the Infinite Life Sutra, those who are reborn in the Land of Bliss are sometimes called celestial and human beings, and sometimes called Sravakas and Bodhisattvas. What accounts for the differences in these terms?

Answer: The external appearance and internal virtues of all sentient beings in the Land of Bliss are the same; but, they are not Buddhas. This is because there can only be one Buddha in charge of each Buddha-land. In the description in the Sutra, when talking about enjoyment in the Pure Land, they are called celestial beings. Those of Shakyamuni’s followers who have renounced worldly desires are called Sravakas; and those who practice to realize enlightenment for the benefit of others are called Bodhisattvas.

The passage, “in order to accommodate other realms”, means that the original status before rebirth has been retained when describing or addressing them. Master Tanluan said in his Commentary on the Treatise of Rebirth, “ References to “Sravakas” signify those who come from elsewhere to be reborn in the Pure Land.

Their original name “Sravaka” has been retained. Consider Sakra, Lord of the Devas, who used to be surnamed Kausika when he was born as a human. Later, although he became a celestial lord, Shakyamuni Buddha still addressed him as Kausika, so people would know his origin. This is a similar example.”

14. 《無量壽經》果德涅槃

彼佛國土,清淨安穩,微妙快樂,次於無為泥洹之道。其諸聲聞、菩薩、天人,智慧高明,神通洞達,咸同一類,形無異狀;但因順餘方,故有天人之名。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。

14.1問:《無量壽經》稱謂往生極樂之後的眾生,一會兒稱天人,一會兒稱聲聞,一會兒稱菩薩,到底是什麼?

答:極樂眾生外相與內德與佛無異,但不是佛,因為一個佛土只能有一尊佛。在經文的描述中,宣說所受快樂時稱為天人,勸發出離之心時稱為聲聞,讚歎利他之德時稱為菩薩。

又,「因順餘方」,沿用往生前的稱謂。曇鸞大師《往生論註》言:「如言『聲聞』者,是他方聲聞來生,仍本名故,稱為聲聞。如天帝釋,生人中時姓憍尸迦,後雖為天主,佛欲使人知其由來,與帝釋語時,猶稱憍尸迦,其此類也。」

Namo Amituofo!

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!