May 8, 2024

May 8, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

Prosperity is only a dream at the end of the day.

Wealth will turn to frost in September.

Who can take on your suffering of birth, illness, aging and death?

All bitter and sweet tastes are ours to bear.

榮華終是三更夢,富貴還同九月霜;

老病死生誰替得,酸甜苦辣自承當。

Namo Amituofo!

May 7, 2024

May 7, 2024

Wonderful Metaphors of the Pure Land School

淨土宗妙喻

6B. An Imperial Order Versus the Produce of a Local Farmer

Some people feel it is too dull and insipid to only practice recitation of the six-character name (“Namo Amitabha Buddha”.) They become worried and doubtful and wonder “Can I really gain rebirth in the Land of Bliss by simply reciting Amitabha’s name? For instance, if I had practiced generosity or freeing captured animals, etc. wouldn’t I have accumulated more virtuous roots and meritorious deeds? Such practices are obvious for all to see. Aren’t they more reliable for my rebirth there?”

Imagine a civilian is summoned to have an audience with the king. He is so excited, anticipating that he will receive an appointment and be rewarded. However, he becomes doubtful about his legitimate right to the emperor’s favor since he is poor and has made no contributions to the country. With a flash of insight, he comes up with an idea. “I can offer some homegrown specialties, like tomatoes or sweet potatoes, as my tribute to his Majesty!”

He laboriously carries the heavy load of farm produce to the palace, sweating all over, only to be stopped by the guards at the gate because he forgot to bring the imperial edict with him. He didn’t think the decree, containing just a few words, was as important as his hard labor in the farming of his homegrown produce. Of course, without his copy of the edict, he is refused entrance to the palace.

All the merits and virtues we may have accumulated by practicing the Five Precepts and Ten Good Actions, in comparison with the six-character name, are no more valuable than a sweet potato. The six-syllable name is the bestowal of Amitabha Buddha, we must take it as both his imperial order and command to Amitabha-reciters. By reciting “Namo Amitabha Buddha”, we are assured of rebirth in the Land of Bliss with no barriers or hindrances.

As the following verse puts it,

“Be not surprised that a single recitation should surpass

The ten stages of cultivation on the path of the Bodhisattvas.

We should know that the six characters encompass

The merits of the practices of the Three Vehicles by a Sravaka, Pratyekabuddha and Bodhisattva.”

Now we see that every single recitation of “Namo Amitabha Buddha” enables us to surpass the merits of the cultivation of the ten stages on the path of Bodhisattvas. This is because all of the virtuous roots and

meritorious blessings of the Sravakas, Pratyekabuddhas and Bodhisattvas are embodied in the six-character name.

6B. 念佛即是多善根妙喻之二 - 聖旨對土特產喻

有人覺得,只念「南無阿彌陀佛」六字空空蕩蕩的,乾乾巴巴的,苦苦惱惱的,於是懷疑:這樣就能往生嗎?如果行佈施、放生......善根功德清清楚楚,實實在在,依靠這些往生不是更有把握嗎?

如老百姓蒙受皇上召見,要去封官加賞,高興至極,但轉念一想:「自己一無所有,對國家毫無貢獻,怎麼可以封官加賞呢?」他又一想:「有好辦法了,家裏有土特產,帶一 點家裏種的地瓜、土豆去上貢。」他辛辛苦苦把地瓜、土豆挑到宮門,挑得滿頭大汗;但衛兵卻把他攔住,不讓進宮,因為他忘了帶聖旨。他覺得聖旨不過幾個字,輕飄飄的,也不是自己的貢獻,應該不重要。結果他進不了宮門。

我們所修行的五戒十善,一切的功德,只如一個地瓜而已;而這六字名號是阿彌陀佛賜給我們的聖旨和號令,念「南無阿彌陀佛」就能到達極樂世界,暢通無阻。

「莫訝一稱超十地,當知六字括三乘」,念一聲南無阿彌陀佛,就可超越十地菩薩,因為聲聞、緣覺、菩薩的善根福德都包含在六字名號裏。

Namo Amituofo!

May 6, 2024

May 6, 2024

Wonderful Metaphors of the Pure Land School

淨土宗妙喻

6A. Amitabha’s Name is like an Imperial Title

Our social status is determined by our station in life. Ordinary citizens, when compared with government officials, have less political clout. In the hierarchy of the state machinery, the higher the position a person occupies, the more power he has at his disposal. We normally consider those with great authority as people having great blessings. The legitimacy of the position carries authority, which the incumbent must exercise for the benefit of the people.

The infinite perfect roots of virtue and meritorious blessings of Amitabha are embodied in the six-character name “Namo Amitabha Buddha”. The power of these six characters is amazing! Only with the great merits and capabilities necessary for achieving Buddhahood could Amitabha create his name of unsurpassed enlightenment.

Historically, Imperial China has always had successive swings between unification and separation. During a period of great conflicts among warlords and vassals of warring states struggling for power, whoever managed to put down the revolts and unify the various states was the one who created a new dynasty in a new capital. He then became the emperor and was given his imperial title. That title represented his achievements, military or otherwise. It did not come easily. In short, a monarch’s title signified the political and martial feats he accomplished in order to establish his Regime.

Dharmakara Bodhisattva vowed to save all suffering beings and, for five kalpas he reflected deeply and decided on the practices needed to establish his Buddha realm. He then cultivated those practices over inconceivable, countless eons. With all of his afflictions eliminated and infinite merits and virtues cultivated, he accomplished the six-character name “Namo Amitabha Buddha”. Hard-won as it was, the name embodies the ultimate, complete merits and virtues of Amitabha Buddha. These achievements were based on the aspirations he made while in his causal-ground, and his final attainment of perfect enlightenment. It follows that no single practice of bodhisattvas or arhats can ever be comparable toa single recitation of the six-syllable name.

In short, as a verse aptly puts it: “Practitioners can hardly leave the Three Wretched Realms by practicing the Five Precepts and Ten Good Actions. The same applies to Sravakas and Pratyekabuddhas who are not followers of the Greater Vehicle teachings. Even Bodhisattvas with a myriad of virtuous deeds only achieve imperfect enlightenment. In contrast to the recitation of the six-character-name, all other practices are incomplete and have less merits and virtues for achieving Buddhahood.”

6A. 念佛即是多善根妙喻之一 - 名片與帝號喻

普通市民,福報、威勢不如市長大,市長福報、威勢不如省長大。省長把名片拿出來,就顯示「我是省長」,「省長」這個名稱就代表了他的福報、威勢。而省長的福報、威勢也遠不及國家主席大。國家主席的福報、威勢大,就在於他是「國家主席」,有了這個名義,就能依法治國,福蔭百姓,所謂名正言順,在其位,謀其政。

阿彌陀佛的善根福德無量無邊,徹底圓滿,就體現在「南無阿彌陀佛」六字中。這六個字不簡單!有成佛的德能,才能有成佛的名號。

縱觀中國歷史,向來是分久必合,合久必分。天下大亂之時,諸侯混戰,最後降服各路諸侯、平定各地叛亂、一統天下的人,就能建都稱 帝。可見這個帝號是來之不易的,經過幾十年的文治武功,南征北伐,天下平定,大功告成,才有了帝王稱號。帝號代表了他一切的文治武功、一統江山的功績與威勢。

法藏菩薩為了拯救一切苦難眾生,經過五劫思惟、兆載修行,剿滅 一切煩惱敵,累積無量功德,直至功德徹底究竟圓滿,才成就「南無阿彌陀佛」六字名號。這個名號是來之不易的,代表了阿彌陀佛從因地發心,直到果上正覺的圓滿功德。一切菩薩、阿羅漢的修行跟六字名號相比, 那簡直是無法相比,正是:「五戒十善滯三界,聲聞緣覺非大乘,菩薩萬行未圓滿,較之六字皆少德。」

Namo Amituofo!

May 5, 2024

May 5, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Six Metaphors revealing that Amitabha-Recitation is Abundant in

Virtuous Roots (by Master Jingzong)

(continued)

In his “Essential Explanation of the Amitabha Sutra” Master Ouyi says, “Whoever recites Amitabha’s name becomes rich in virtuous roots and meritorious blessings, that are on a par with those of Buddhas.

Therefore, each recitation of the Buddha’s name bestows an abundance of virtuous roots and meritorious blessings.” Amitabha-reciters have the same abundant roots and blessings as the Buddhas. They are naturally rich in virtuous roots.

Master Shandao says in his “In Praise of Dharma Practices”, “The Land of Bliss is a realm of unconditioned nirvana; it’s hard to be reborn there by practicing assorted virtues according to circumstances.The Tathagata selected the key method and teaches us to recite Amitabha’s name with two-fold exclusivity.”

He also says in his “Commentary on the Contemplation Sutra”, “No other practices, however virtuous they may be, are comparable to

Amitabha-recitation.”

As shown in the above scriptures and patriarchs’ explanatory comments, “Namo Amitabha Buddha” is the incomparable name that contains unsurpassed virtues. Since Amitabha-recitation is rich in virtuous roots, the exclusive practice of Amitabha-recitation assures the rebirth of Amitabha-reciters in the Land of Bliss. There they will be able to meet a variety of sacred beings of supreme virtue. Below are a few metaphors demonstrating that exclusive Amitabha-recitation bestows abundant virtuous roots.

►蕅益大師《彌陀要解》說:「持佛名者,善根福德同佛無異。則一一聲,悉具多善根福德也。」可見稱念佛名的人,善根福德與佛平等,當然就是多善根。

►善導大師《法事讚》說:「極樂無為涅槃界,隨緣雜善恐難生,故使如來選要法,教念彌陀專複專。」《觀經疏》說:「自餘眾行,雖名是善,若比念佛者,全非比較也。」

以上經文和祖師的解釋都在明示:南無阿彌陀佛即是萬德洪名,具足無上功德;而念佛即是多善根,專修念佛即得往生極樂世界,與諸上善人俱會一處。下面以幾則譬喻來說明念佛即是多善根。

Namo Amituofo!

May 4, 2024

May 4, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Five Metaphors that reveal how Amitabha-Recitation is Abundant in Virtuous Roots (by Master Jingzong)

The Land of Bliss is “a place for the assembly of a variety of sacred beings of supreme virtue”, who are great Bodhisattvas in the stage of “becoming Buddhas after one more lifetime”. The question is, how can we get to that wonderful Pure Land of Bliss? The Amitabha Sutra says, “One cannot attain birth in that land with few virtuous roots and meritorious blessings as causal conditions.”

Though the Sutra gives no definition of what “few virtuous roots” means, the text that follows says, “If a good man or woman hears of Amitabha Buddha and holds fast to his name for one day, two days, three, four, five, six or seven days, single-mindedly and without deviation; when that person approaches the point of death Amitabha Buddha and the sacred assembly will appear before him. When death comes his mind will not be confused.

He will at once gain rebirth in Amitabha Buddha’s Land of Bliss.” This indicates that whoever practices Amitabha-recitation will be reborn in the Land of Bliss, and that practitioner is a person of abundant virtuous roots.

In the Sutra on Praise of the Pure Land with Buddhas’ Protection and Reception (a different version of the Amitabha Sutra in Chinese as translated by Dharma Master Xuanzang), references are made to those “who can hear of the Buddha of Infinite Life whose name contains immeasurable, boundless, inconceivable merits and virtues”. Amitabha’s name is described as “containing immeasurable, boundless and inconceivable merits and virtues.” Is this not an affirmation of the abundance of virtuous roots? Also, the six-syllable name “Namo Amituofo” was achieved by Bhikkhu Dharmakara after making great vows in his causal ground and through countless eons of practice. The Buddha’s name is flawless, ultimate, and perfect.

(to be continued tomorrow)

6. 念佛即是多善根之妙喻5則 - 釋淨宗

極樂世界是「諸上善人俱會一處」的地方,在那裏都是「一生補處」的大菩薩。那麼,如何到達如此絕妙的極樂淨土呢?

《阿彌陀經》 說:「不可以少善根福德因緣,得生彼國。」經中沒有具體說明什麼是少善根,但經文接下說:「若有善男子、善女人,聞說阿彌陀佛,執持名號,若一日,若二日,若三日,若四日,若五日,若六日,若七日,一心不亂:其人臨命終時,阿彌陀佛與諸聖眾現在其前;是人終時,心不顛倒,即得往生阿彌陀佛極樂國土。」 這就說明念佛能往生,念佛即是多善根。

►玄奘大師翻譯的《稱讚淨土佛攝受經》(《阿彌陀經》的同本異譯) 說:「得聞如是無量壽佛無量無邊不可思議功德名號。」名號前用「無量無邊不可思議功德」來形容,這不就是多善根嗎?而且南無阿彌陀佛六字名號是法藏比丘因中發願、兆載永劫修行而成,是無漏真實的,是究竟圓滿的。

Namo Amituofo!

May 3, 2024

May 3, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

The Buddha of Infinite Life (continued)

Other masters observed that there was evidence in the scriptures showing that there are different Buddhas with the same name. In other words, the Buddha of Infinite Life in the West is different from the Infinite Life Buddha in the Land of Bliss.

In a Sutra, 63 Buddhas in the West are listed. It is noted that the 13th one is called Amitabha Tathagata in the Western Land of Bliss, while the 24th and 61st ones are called Amitabha Tathagata in the west. Obviously, the 13th one refers to Amitabha Buddha who accomplished his Fundamental Vow, while the 24th is the one mentioned in the Amitabha Sutra.This one is known as the Infinite LIfe Buddha in the passage on attestation of allBuddhas.

The name of Amitabha is always mentioned in the Amitabha Sutra, but the name of the Infinite Life Buddha is especially used in the passage on the attestation of Buddhas in the six directions. Thus, Kumarajiva deliberately translated these passages using different names in order to differentiate them.

120 無量壽佛 (續)

另外,吉谷覺壽也在《阿彌陀經講義》中說:「應該說是同名異體的。所謂同名異體,是說這兩尊佛雖然都以阿彌陀佛為名,但卻不是同一個佛體。

有關同名異體之例證,《佛說不思議功德諸佛所護念經》卷下之第三紙以下舉出總數達六十三尊的西方諸佛,其中第十三是西方極樂世界阿彌陀如來,第二十四是西方阿彌陀如來,第六十一是西方阿彌陀佛如來,這當中的第十三西方極樂世界阿彌陀如來是本願成就之阿彌陀佛,而第二十四西方阿彌陀如來則是此處證誠段的無量壽佛。

這是如何知道的呢?這之後的第二十五佛到第三十佛之六佛與《阿彌陀經》所列舉的無量相佛等六佛相同,但是很明顯這裡的西方無量壽佛並不是極樂世界的阿彌陀佛。

尤其是這部《阿彌陀經》從題號到經文都是以阿彌陀這一梵語音譯為佛名,而唯獨在證誠段中又特別舉出了無量壽這一譯名,應該說這是鳩摩羅什三藏為了將這裡的無量壽佛與極樂世界的阿彌陀佛相區別,在譯經時有意為之的。」

Namo Amituofo!

May 2, 2024

May 2, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

The Buddha of Infinite Life (continued)

Differences and similarities between the Buddha of Infinite Life and other buddhas from the passage on attestation in the Amitabha Sutra.

In the passage on attestation in the Amitabha Sutra: the Buddha of Infinite Life, the Buddha of Infinite Marks, the Buddha of Infinite Canopies, the Buddha of Great Light, the Buddha of Great Brightness,etc. are mentioned.

Is this Buddha of Infinite Life the same as Amitabha Buddha? There have been many discussions on this subject. In his commentary on the Amitabha Sutra Master Kuiji said, “ there should be a group of Buddhas who praise. However, it is also appropriate to praise Amitabha by one’s self.”

Master Yuanzhao said, “There are many Buddhas with the same name, so it may not be the one who was previously Dharmakara bodhisattva.”

Master Yuanshin said, “It should be Buddhas with the same name.”

Master Yongguan said, “It is difficult to know. However, it is common that the Buddha praises himself for the sake of attracting sentient beings.”

Master Falin said, “In the Infinite Life Sutra the hBuddha’s manifested body is praised as the Fundamental Buddha.”

Master Taoyin and Master Shenli felt that they should be different Buddhas with the same name.

(to be continued tomorrow)

120 無量壽佛 (續)

與《阿彌陀經》證誠段之無量壽佛的同異在《阿彌陀經》的諸佛證誠段中提到西方世界有無量壽佛、無量相佛、無量幢佛、大光佛、大明佛等諸佛,各於其國出廣長舌相,稱讚、證誠阿彌陀佛。這當中的無量壽佛其方位與佛名都與阿彌陀佛相同,古來關於兩者之間同異的討論便一直存在。

窺基於《阿彌陀經通贊疏》卷下舉出同、異兩說,言:「據其文勢,即是諸佛稱讚。又設若自讚,於理何違?引轉眾生,令生勝意。」

元照於《阿彌陀經義疏》言「同名甚多,必非極樂法藏所成之彌陀」,源信於《阿彌陀經略記》言「多有同名之阿彌陀」,主張同名異體。

永觀於《阿彌陀經義記》舉出源信之說,言:「是義難知。設雖化主證明,復有何失?為引眾生,稱揚自德,此諸佛之常途也。」

法霖於《阿彌陀經聖淨決》認為西方證誠段之無量壽佛乃是化身讚歎本佛。

道隱之《阿彌陀經增明記》以及深勵之《阿彌陀經講義》都主張同名異體,兩者都引證了《不可思議諸佛所護念經》卷下(隋闍那崛多譯)所列舉得西方六十三佛,其中阿彌陀佛出現了三次,但他們認為第十三西方安樂世界阿彌陀如來是被稱讚的阿彌陀佛,其他則是能稱讚的阿彌陀佛,所以主張這兩尊佛是同名異體的。

Namo Amituofo!