淨土宗溫哥華念佛會 Vancouver Pure Land Buddhism Amitabha-Recitation Association
Jul 31, 2018
Quotation of Master Shandao
A text about ‘all relying on the Buddha power’ in the ‘Dharma School of Contemplation and Recitation’
If sentient beings who attain rebirth in Amitayus Buddha’s Land in the West, they must take, with recourse to Amitabha’s great vows, his karmic force as the augmentative cause (strong causal condition).
《觀念法門》「皆乘佛力」之文：
若有眾生，得生西方無量壽佛國者，皆乘彌陀佛大願等業力為增上緣。
Namo Amitabha!
July 30, 2018
慧淨上人法語
出離與輪迴
The purpose of cultivation is liberation from the cycle of birth-and-death. If this matter remains unresolved, the risk will be very high. If we cannot leave the cycle of reincarnation, we will inevitably fall. As long as we have not left the cycle of reincarnation, we will inevitably fall into the Three Wretched Realms life after life in the future.
修行的目的就是要了脫生死，生死不了，危險太大；輪迴未出，難免墮落。只要沒有出離輪迴，就難免在未來的生生世世當中墮落三惡道。
Namo Amitabha!
July 29, 2018
Master Huijing’s Dharma Words about Taking Refuge in Amitabha
皈命彌陀
Taking refuge is really the beginning of believing in Buddhism and learning Buddhism. It is the first lesson in learning Buddhism, and also the first step entering the Buddhist door. Believing in Buddhism, learning Buddhism, and even becoming a Buddha start with taking refuge in the Three Gems.
Taking refuge in the Three Gems is the foundation of learning Buddhism and accomplishing Buddhahood. “Building a skyscraper starts with the ground works” – if there is no foundation, the building will not be stable and secure no matter how many storey--five, ten or a hundred. Without taking refuge in the Three Gems, it will not be possible to escape from the cycle of reincarnation within the Three Domains and the Six Realms, not to mention achievement of Buddhahood. Here we can see the importance of taking refuge in the Three Gems.
皈依是真正信佛學佛的開始，是學佛的第一課，也是進入佛門的第一步。信佛學佛乃至成佛，要從三皈依開始。
三皈依也是學佛成佛的基礎，所謂「萬丈高樓從地起」，若無地基，五層十層乃至百層高樓不可能穩固；若無三皈依，要脫離三界六道輪迴乃至成佛，那是不可能的，可見皈依三寶的重要。
Namo Amitabha!
July 28, 2018
Master Huijing’s Dharma Words about Deep Faith in Aptitude and Teaching
機法深信
(continued)
The highest mountain in our world is Mount Sumeru, and our offensive karma is even higher than Mount Sumeru. The deepest is the great ocean, and our offensive karma is even deeper than the great ocean. Our karma can cause obstruction to our transcending from ordinary beings to sagely beings, and obstruction to our getting out of the cycle of reincarnation. Sentient beings like this will only reincarnate in the Three Domains and the Six Realms forever, if Amitabha Buddha did not make the 48 great vows to deliver us.
這個世界最高的山是須彌山，而我們的罪業比須彌山還高；最深的是大海，而我們的罪業比大海還深。我們的罪業能夠障礙我們超凡入聖，障礙我們脫離輪迴。像這樣的眾生，如果沒有阿彌陀佛發下四十八願的話，我們就永遠只能在三界六道輪轉了。
Namo Amitabha!
July 27, 2018
Master Huijing’s Dharma Words about Deep Faith in Aptitude and Teaching
機法深信
Sutra is like a mirror. When we are facing a mirror, we can see clearly whether we are clean or unclean, tidy or untidy. Facing the Buddhist teaching for reflection of our three karmas, we can see whether we are good or evil, high or low in aptitude, capable or incapable of (spiritual) cultivation, where we shall go in future, and what kind of retributions we shall receive.
Truly as the Ksitigarbha Sutra says, “For all sentient beings in Jambudvipa, what they act and what they think are nothing more than karma and offenses.” That is to say, whatever we think and whatever we act through the body, mouth and mind are all karma and offenses. It also says: the karmic power is enormous that can fight against Mount Sumeru, reach the bottom of the great ocean, and obstruct us from practices on the sagely path.
(continued tomorrow)
經典就像一面鏡子，我們到了鏡子面前，就能看出我們乾不乾淨、端不端整。面對佛法，以佛法來對照自己的三業行為，就能夠顯示出自己是善是惡，根器是高是低，是會修行還是不會修行，將來會到哪裡去，接受什麼果報。
誠如《地藏經》所說：「南閻浮提眾生，舉止動念，無不是業，無不是罪。」也就是說，起心動念、身口意三業行為，都是業，都是罪。又說：業力甚大，能敵須彌，能深巨海，能障聖道。
Namo Amitabha!
Jul 26, 2018
Master Huijing’s Dharma Words about Right View on Buddhist teachings
佛法知見
The Buddhist teaching can illuminate the darkness of the mind, and point out the direction of life. Learning Buddhism can inspire wisdom in our mind, and guide the pace of the journey. Without Buddhist teachings, our life is full of delusion, without any wisdom and purpose. Not knowing to study Buddhism, life is empty and regretful.
Although Buddhist teachings can enrich people’s wisdom, Buddhism addresses at the end not the question of wisdom or knowledge, but the question about human mind, and about birth and death. Learning Buddhism is to liberate human beings from sufferings in this life and generations to come. This concerns the essence of the issue. If we forget this point in learning Buddhism, we will take Buddhism as a kind of philosophy. In this respect, the important connotation of learning Buddhism is lost and has no meaning.
佛法可以照亮心中的黑暗，指出人生的方向。學佛可以啟發心中的智慧，導正旅途的步伐。沒有佛法，其人生是愚癡盲目的。不知學佛，其一生是空過悔恨的。
佛法可以增加人的智慧，但佛教的最後，不是智慧或知識的問題，而是人心的問題，是生死的問題。學佛就是要解決人類今生及後世的苦，這是本質的問題，學佛若忘了這一點，那佛學就會只成為哲學，學佛也失去了重要的內涵而沒有意義。
Namo Amitabha!
Jul 25, 2018
Master Huijing’s Dharma Words about Faith in Pure Land
淨土信仰
There is a saying: “One thousand sentences in the Buddhist scriptures don’t match up to one single Buddha’s name”. It means that the functional power of the Tripitka and the Twelve Divisions is totally included in the six-character Name.
That is to say, the profundity of all Buddhist teachings is located in the Name, just like Master Honen says, “The profundity of the Buddhist teachings is Namo Amituofo only.”
Hence, the Pure Land teaching is known as the ultimate and foremost teaching of all.
所謂「千句經文不如一句佛號」，三藏十二部的功能，六字名號全收。可以說，這句名號是佛法之中的深奧處，就如法然上人所說：「佛法之深奧者，唯南無阿彌陀佛也」；也因為如此，淨土法門是佛法之中所謂「歸宗結頂」的法門。
Namo Amitabha!
Jul 24, 2018
Master Huijing’s Dharma Words about Attributes of the Pure Land Sect of Buddhism: Worldly Truths
淨土宗宗風俗諦
Those who follow the Fundamental Vow should know that they are iniquitous sentient beings, should feel ashamed and regretted, should be soft and humble, and should think of practicing good and abandoning evil—just like Master Shandao says, “Always repent with every recitation of Amitabha’s name.”
We should also understand the deliverance with great compassion of Amitabha, receive and accept His grace, be thankful and repay his grace—just like Master Shandao says, “Learn the compassionate mind of the Buddha”. We then feel sympathy for all sentient beings and render happiness to them.
學本願之人，既知自己是罪惡凡夫，則生慚愧懺悔，心存謙卑柔軟，而思棄惡行善，如善導大師言「念念稱名常懺悔」。
又既知彌陀大悲救度，且受恩感恩，則應謝恩報恩，如同善導大師言「學佛大悲心」，而悲愍眾生，利樂有情。
Namo Amitabha!
Jul 23, 2018
A text about ‘ordinary beings in the reward land’ in the Commentary on the Contemplation
《觀經疏》「凡夫入報」之文：
Question: This Buddha and his Land is said to be a Realm of Reward. The Reward Land is so profound and wonderful that Theravada practitioners will have difficulty in reaching it. How can ordinary people with the obstructions in defilements enter [Buddha’s land]?
Answer: Taking into account the ordinary beings’obstructions in defilements, it is really difficult for them to clinch on [the Reward Land]. It is because of Because of entrusting themselves to the Buddha’s vow [power] as a strong causal condition that all beings in the Five Vehicles can equally enter [the Reward Land] together.”
問曰：彼佛及土，既言報者，報法高妙，小聖難階；垢障凡夫，云何得入？
答曰：若論眾生垢障，實難欣趣；正由託佛願以作強緣，致使五乘齊入。
Namo Amitabha!
July 22, 2018
Master Huijing’s Dharma Words about Departure and Reincarnation
出離與輪迴
Passing a day in life means getting a day closer to hell. No matter how successful and famous in career, he will still have to meet with Yama King after death, and continue to reincarnate. Helping him merely with physical means and relief is a kind of worldly kindness and compassionate love.
If we take one step further, let him be liberated from reincarnation, and not to repeatedly suffer from the cycle of birth-and-death, or even let him become a Buddha so that he can be liberated from reincarnation forever. Would not this be the greatest kind of compassion? Would not this be the greatest kind of wisdom? Therefore, from this point of view, those who propagate the Pure Land teaching can be said having great compassion and great wisdom.
人生每過一天就等於更接近地獄一天，再怎麼樣的功成名就，死了還是要跟閻羅王見面，還是要繼續輪迴。只在物質上幫助他、救濟他，是一種世間善與慈悲愛心。
若能進而讓他了脫生死輪迴，讓他不再輪迴、不再反覆受同樣的苦，甚至能夠讓他成佛，永離六道輪迴，這一種慈悲，豈不就是大慈悲！這種智慧，豈不就是大智慧！所以，從這一點來講，弘揚淨土法門的人，可以說是大慈悲、大智慧。
Namo Amitabha!
July 21, 2018
Master Huijing’s Dharma Words about Taking Refuge to Amitabha
皈命彌陀
In studying Buddhism, we need to take refuge first. However, taking refuge is not our aim, it is just preliminary and fundamental step. The ultimate purpose of taking refuge is to become a Buddha. If his purpose of studying Buddhism or taking refuge is not becoming a Buddha, he is not truly studying Buddhism, not truly taking refuge.
Similar to Amitabha-recitation, if the purpose of Amitabha-recitation is not becoming a Buddha, he is not truly practicing Amitabha-recitation.
學佛首先要「皈依」，但是皈依不是目的，皈依只是初步、基礎，皈依的究竟目標是要成佛，如果學佛或皈依的目標不是成佛，那麼他就不是真正的學佛，也不是真正的皈依。
念佛也是如此，如果念佛的目的不是為了成佛，那他就不是真正的念佛。
Namo Amitabha!
July 20, 2018
Master Huijing’s Dharma Words about Deep Faith in Aptitude and Teaching
機法深信
(continued)
Sometimes born as a virgin, but other times as a jezebel; may be born in the present life a monk upholding strict precepts, but in next life a rich man living in idle extravagance and lust. So long as we have not escaped from the Six Realms, we dare not say “I have this or that！”
Having known that, we need not worry about our good and evil karma, but just let Amitabha to deliver us because Amitabha’s unimpeded light will not be obstructed by our good and evil karma.
有時出生為貞女，有時出生為淫婦；或許此生為僧，持戒清淨，或許來生為富，恣縱淫逸；六道未出，梵行未立，任誰也不可輕言「我已如何如何！」
知此，應不慮自己之善惡，而唯有一任彌陀之悲救，彌陀無礙之光明，不受凡夫善惡之障礙。
Namo Amitabha!
July 19, 2018
Master Huijing’s Dharma Words about Deep Faith in Aptitude and Teaching
機法深信
All are created by nothing but mind-consciousness. If the mind is exuberant, we will fall [into the Three Wretched Realms] even though we do not physically commit [a crime]. The Suragama Sutra says, “Fly immediately through mere perception, and fall immediately through mere love-attachment.” The Sutra of Complete Enlightenment also says, “For all sentient beings, the main cause of their rebirth is sexual desire and lust.”
If we don’t have sexual desire and lust, we have transcended from ordinary to sagely beings, and where the sentient being’s life is. All sentient beings are drawn by their karmic traction.
(continued tomorrow)
一切唯心所造，若此心熾盛，即使雖無身犯，亦必墮落。《楞嚴經》言：「純想即飛，純情即墮。」《圓覺經》言：「一切眾生，皆以淫欲，而正性命。」
如果沒有淫欲，即已超凡入聖，哪還會有眾生的性命！一切眾生，無不隨業牽引。
Namo Amitabha!
Jul 16, 2018
Master Huijing’s Dharma Words about Attributes of the Pure Land Sect of Buddhism: Worldly Truths
淨土宗宗風俗諦
(continued)
‘Think compassionately of sentient beings - to treat all people with compassionate heart, and think in the other’s perspective.
‘Treat people generously’ – to fulfil other’s wish with kind and forgiving heart. Ordinary people, whether intentionally or not, always hurt others. We always upset others because we are iniquitous ordinary beings full of greed, hatred and delusion, so it is inevitable.
We should always keep our mind in humility. We hope other people can forgive us, not we forgive others.
「慈念眾生」：對一切人都能以慈悲心、站在他的立場來考量。
「加厚於人」：以寬厚仁愛之心，成全對方。因為凡夫往往有意無意在言語上傷害人家、在行為上讓人家難過，因為都是貪瞋癡的凡夫，都是罪惡生死凡夫，難免如此。
所以我們要存謙下的心，希望他人能原諒自己，而不是自己原諒他人。
Namo Amitabha!
Jul 15, 2018
Master Huijing’s Dharma Words about Attributes of the Pure Land Sect of Buddhism: Worldly Truths
淨土宗宗風俗諦
“Maintain an agreeable countenance and pleasant speech”: gentle facial expression and thoughtful words—wish that we can pay more attention to: whether our countenance is agreeable or not? Whether our words do hurt other people, or make them happy?
“Smile from the bottom of your heart”: bottom of your heart means being modest and humble. With this mindset, we present to others a fully amiable and friendly smile.
(to be continued)
「和顏愛語」：溫和的容貌，體貼的語言──希望我們多注意：我們的容貌溫和不溫和？所講出去的話是傷對方的心，還是讓對方覺得歡喜？
「下心含笑」：「下」，就是謙下、卑下。以卑下之心、謙下之心，滿含讓對方覺得很友善、很容易親近的笑容。
Namo Amitabha!
Jul 14, 2018
A text about ‘every single vow spoken’ in the Commentary on the Contemplation Sutra
《觀經疏》「一一願言」之文
Every single vow of the 48 ones made by Bhiksu Dharmakara [the former body of Amitabha Buddha] focuses on : If, when I achieve Buddhahood, sentient beings of the ten directions who recite my Name and aspire to be reborn in my land, as few as even ten times; should fail to be born there, may I not attain perfect enlightenment.
法藏比丘，發四十八願，一一願言： 若我得佛，十方眾生，稱我名號，願生我國， 下至十念，若不生者，不取正覺。
Namo Amitabha!
Jul 13, 2018
慧淨上人法語
出離與輪迴
Common people in the world want to pursue wealth, complete high education, and seek for boundless knowledge. However, no matter how high his academic qualification and how knowledgeable he is, the Buddha will call him a fool if he does not believe in retributions resulted from good and evil karma, and is ignorance about the Law of Cause and Effect of the past, present and future, and ignorance about reincarnations within the Six Realms.
On the contrary, even if a person is not educated, illiterate, and has no culture, the Buddha will give him a thumbs up and praise him as a wise person if he believes in retributions resulted from good and evil karma, the Law of Cause and Effect of the past, present and future, and reincarnations within the Six Realms, and he also seek ways and prepare himself for liberation from reincarnations within the Six Realms.
世間一般人都要追求富貴，都要完成高學歷，追尋無邊的知識，但不管他有多高的學歷，多豐富的學問，如果他不相信有善惡報應，不知有三世因果、六道輪迴，佛陀則說他是一個愚癡的人。
反過來說，一個人即使沒有受教育，不認識字，毫無文化，可是他相信有善惡報應、有三世因果、有六道輪迴，而且也預先為自己尋找、準備解脫六道輪迴的方法，那佛陀就會豎起大拇指，稱讚他是一個有智慧的人。
Namo Amitabha!
https://mp.weixin.qq.com/s/cCH-qNop6xUe6yGeUzcHYw
我们对苦乐要有正确的认识。苦虽然不好，但是也有好的一面，它能启发我们的觉悟；乐虽然大家都很喜欢，可是也有不足的一面，它往往能废失我们的道业，所谓“富贵修道难”。比如天人，他们就在那里享乐。不要说天人，即使世间的人，正在大红大紫、飞黄腾达的时候，让他学佛，他说：“嗨，早着呢！”这就是废道。反而是苦容易启发人的觉悟。
为什么学净土法门的老年人比较多？一看都是老年人，好像净土法门没有朝气，其实未必真的如此。因为净土法门是一个成熟的法门，人不到这样的年龄，按照常规的业态，一般很难接受。年轻人就喜欢搞夏令营，搞点禅，打打坐，因为跟他们那个年龄相应。人到老的时候，就对生死问题特别敏感，才会对净土产生迫切的需要。
所以，往往越是苦恼的时候，择法的智慧也就显示出来了。不然的话，如果对苦乐不能切逼身心地关注，学法的动力就不足，往往都是观念性的多。比如有的人大讲特讲开悟，旁人一听就知道，他确实还早了一点。如果他都七老八十了，医生说只有七天的寿命了，还会在那里奢谈开悟吗？他只会想“谁能救我”。那个时候就急中生智，苦中就能知道，就有择法眼。
像一个人掉到河里快淹死了，他还讲什么迷悟，这时候只想谁能救他，要找救度的法门。
像《观经》，韦提希夫人就是因为被苦恼所逼迫，才愿意求生西方极乐世界的。她如果没被儿子关起来，继续做她的国太夫人，万事都有人服侍，她还在那里享受呢。她是频婆娑罗王的夫人，是第一大护法、大檀越，老早就听到佛讲法了，但是她一直都没想求生净土。现在遇到大苦恼，才求生净土。所以说，苦恼的人反而有福了。佛陀就跟她说，“谛听谛听！吾当为汝分别解说除苦恼法”，也是因为这一点，一切苦恼众生才有了解脱的希望。
不起烦恼，哪能追求佛法？有的人就是因为老公有外遇，伤心痛苦，然后就到寺院里拜拜，开始信佛了；有的人是因为妈妈生病了，到寺院祈求，让妈妈病好，就开始信佛念佛了；有的人是因为自己得了高血压、心脏病，还有种种烦恼事，才开始信佛的。
“烦恼泥中，乃有众生起佛法耳”，确实如此。我们这样卑劣的众生，如果四大都调和，各方面安安顺顺，叫我们学佛法，我们是学不来的；学的也是知识，不管用，不是真刀真枪。而在烦恼当中，在大的苦惑当中，想知道怎样解决心中的苦恼，这个时候来学，就很实在，真刀真枪。
所以，有的人会听法，有的人不会听法，为什么？心态不一样。如果他真感到苦逼身心，句句都能听到要点，“什么能解决我的生死苦？什么能解决我的问题？”他不会再说“你错我对”，不再分辨那些。他只听“哎，这能解决我的问题。阿弥陀佛很慈悲，能救度我”。如果他没有这样的感受，苦乐感不强，生死心不强，没有解决问题的切愿，他就在那里作戏论，用一堆概念辨别、判断另外一堆概念，这就麻烦了。
譬如不下巨海，不能得无价宝珠；如是不入烦恼大海，则不能得一切智宝。
菩萨度众生，要入众生烦恼大海，才能得到成佛的无上智宝。我们如果感受不到生死苦海茫茫，大概也不会珍惜念佛法门。一切智宝就是六字名号，因为我们烦恼深重，罪业深重，所以才对六字名号一切智宝感到尊贵。这也是苦对我们学道的正面意义。
主讲：净宗法师
Jul 11, 2018
慧淨上人法語
機法深信
Though Amitabha has accomplished the merits and virtues necessary for rebirth of sentient beings, and if they don’t know and don’t believe, or they know but they don’t aspire to be reborn, they will continue to reincarnate. Amitabha has become a Buddha ten eons ago, but we are still that kind of reincarnated sentient beings.
彌陀雖完成眾生往生功德，若眾生不知不信，或知而不願往生，則仍在輪迴；彌陀成佛以來，於今十劫，而我等尚在輪迴，即是此類。
Namo Amitabha!
Jul 10, 2018
慧淨上人法語
佛法知見
(continued)
3. Naturalness of unconditioned dharma – it refers to the Dharma-Nature of True-Suchness. Conditioned dharma is created by the power of conditioned causation.
However, Dharma-Nature of True-Suchness naturally exists, which is not affected by the power of conditioned causation. So, it is known as ‘naturalness of unconditioned dharma’.
The Infinite Life Sutra Part 2 says, “You will dwell naturally in the unconditioned realm, which is a step away from Nirvana”; “They are of noble and majestic countenance, unequaled in all the worlds, and their appearance is superb, unmatched by any being, heavenly or human. They are all endowed with bodies of Naturalness, Emptiness, and Infinity.”
Naturalness, Emptiness, and Infinity refers to the wonderful law of Dharma-Nature of True-Suchness, also known as “Upon arrival at the Land of Lotus-Store, one will realize the body of Dharma-Nature of True-Suchness”.
The Praise of the Dharma Practices Part 2 says, “From the joy of the Buddha back to Naturalness; Naturalness is the Land of Amitabha, and Non-Outflow and Non-Arising is actually the Truth. It also says, “The Land of Bliss is an unconditioned realm of nirvana.” The Pure Land of Bliss is realm of wonderful law of Dharma-Nature of True-Suchness in unison. All phenomena there are naturally manifested without any
intentional tendency, so it is called ‘naturalness’.
(三) 無為自然：指「真如法性」，所有的「有為法」是由因緣力所造出的，而真如法性之理是離開因緣力的造作而自然存在，故名「無為自然」。
《大經》卷下讚歎極樂淨土是「無為自然，次於泥洹之道」。「顏貌端正，超世希有，容色微妙，非天非人，皆受自然虛無之身，無極之體」。
此之「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」。
Namo Amitabha!
Jul 9, 2018
Master Huijing’s Dharma Words about Right View on Buddhist teachings
佛法知見
(continued)
2. Naturalness of Vow - (or known as “naturalness of other-power”). It refers to the fundamental vow power of Amitabha. All those who are delivered by Amitabha Buddha and reborn in the Pure Land of Bliss are naturally reborn under the vow power of Amitabha. The Larger Sutra says, “The Land does not violate (the vow of Amitabha) and pull us naturally to there.”
Those who believe in and accept Amitabha’s deliverance will certainly be pulled naturally by Amitabha’s vow power and assured of rebirth in the Pure Land, meaning that they can enter the Land of Infinite Light. Thus, Amitabha-reciters who believe in other-power do not need to use self-power (realizing the powerlessness of self-power, and hence not to use self-power). The operational power of Amitabha’s Name will naturally make Amitabha-reciters reborn and become a Buddha. Here comes the saying, “Attainment of Buddhahood through Amitabha-recitation is natural.”
(二) 願力自然：（或說「他力自然」）是指彌陀本願力，凡是被彌陀救度而往生極樂淨土，都是由於彌陀的願力而自然往生。《大經》說「其國不逆違，自然之所牽。」
信受彌陀救度之人，必被彌陀願力自然地牽引而決定往生淨土，亦即進入無量光明土。故信他力之念佛人，不用自身之力（體悟自力無力，無有自力），彌陀佛名之力用，自然使念佛人往生成佛，所謂「念佛成佛是自然」。
(to be continued)
Namo Amitabha!
Jul 8, 2018
Master Huijing’s Dharma Words about Right View on Buddhist teachings
佛法知見
There was a school in ancient India called “naturalism in heterodox”, which advocated that all matters arise naturally without any cause. They ignored the kind of naturalness under the Law of Causal and Effect. Naturalness in Buddhist teachings does not ignore the Law of Cause and Effect.
There are three kinds of “naturalness” mentioned in various Buddhist scriptures: 1. naturalness of karma, 2. naturalness of vow, and 3. Naturalness of unconditioned dharma.
1. Naturalness of karma – The natural result of favorable or unfavorable conditions and happiness or suffering caused accordingly by the wholesome or unwholesome karma. For example, the Infinite Life Sutra (Part 2) says, “The law of good and evil naturally pursues them, and wherever they may be reborn, distance and darkness always separate them”; “People who commit evil deeds and fail to cultivate roots of virtue will all naturally go to evil realms” ; “Thus, there are naturally three evil realms with innumerable kinds of sufferings” ; “All their evil deeds recoils on them, and naturally forces them to descend to the evil realms”.
(to be continued)
古印度有一派「自然外道」，提倡萬物是自然生起，而非有原因而生起。此外道的自然是無視因果之理的自然，而佛教所說的自然並非無視因果之理的自然。在諸經論中使用「自然」的例子有三種：(一)業力自然，(二)願力自然，(三)無為自然。
(一) 業力自然：依善惡之業因自然生起良窳苦樂的結果。如《大經》卷下所說：「善惡自然，追行所至，窈窈冥冥，別離久長。」「但作眾惡，不修善本，皆悉自然入諸惡趣。」「故有自然三途，無量苦惱。」「諸惡所歸，自然迫促。」
Namo Amitabha!
