December 30 2021

Dec 30, 2021

A quote “urging all sentient beings” from ‘In Praise of Pratyutpanna’ by Master Shandao

善導大師《般舟讚》「普勸眾生」之偈:

Let me advise all sentient beings to take care of their threefold karma,

Recite Amitabha’s Name while walking, standing, sitting and lying down.

Never forgetting the possibility of suffering in hells,

Setting forth the augmentative mind of aspiration for rebirth

Vowing not to commit the karma that leads us to the Three Wretched Realms.

And not becoming attached to the karmic rewards of human and celestial joys.

普勸眾生護三業,行住坐臥念彌陀;

一切時中憶地獄,發起增上往生心;

誓願不作三塗業,人天樂報亦無心。

Namo Amituofo!

December 29 2021

Dec 29, 2021

Master Huijing’s Short Dharma Teaching about the Classification of Teachings – the Difficult and Easy Paths

淨宗判教 – 難易二道判

The sutras spoken by Shakyamuni Buddha are many. They are generally known as 84,000 teachings. In ancient India all 84,000 teachings were divided into two groups one labeled “Emptiness” and the other “Existence”. However, when they were transmitted to China, they were categorized into eight schools.

The classification of the Difficult Path and the Easy Path is the interpretation of Nagarjuna Bodhisattva. He comprehensively analyzed all of the 84,000 teachings spoken by Shakyamuni Buddha including: southern and northern lineages, great and small vehicles, esoteric and exoteric schools. He then divided them into these two paths. That is to say, though the Buddhist teachings are plentiful, they can all be included within these two paths - the Difficult Path (the Path of Difficult Practice) or the Easy Path (the Path of Easy Practice).

釋迦牟尼佛所說的經典非常多,即一般所謂的八萬四千法門。在古印度時代,這八萬四千法門,只歸類為「空」、「有」兩宗,但傳到了中國之後,分歸為八宗。

「難易二道判」是龍樹菩薩的思想見解,他將釋迦牟尼佛一生所說的八萬四千法門,不管是南傳北傳、大乘小乘、顯教密宗,把它們全體綜合分析歸納為這兩門。也就是說,佛法雖然多,不離開這兩門,不是「難行道」,就是「易行道」。

Namo Amituofo!

December 28 2021

Dec 28, 2021

Master Yinguang’s Short Teaching saying “ If ten thousand people practice this teaching, then ten thousand people will go there”

印光大師法語 - 「萬修萬去」之文

Those people who can deeply believe, aspire to rebirth, and recite Amitabha’s Name, will be reborn no matter who they are.

只要能深信,只要能發願,只要能念佛,無論何人,都可以往生去的。

Namo Amituofo!

December 27 2021

Dec 27, 2021

Master Huijing’s Short Dharma Teachings Expressing the Perception of the Pure Land

淨土述懷

(continued)

Those who entrust in Amitabha’s deliverance become mentally gentle, soft, kind, and compassionate. Their speech is sincere and harmonious and their bearing is calm and measured. As we realize Amitabha’s love and care, we can better love and care for others. As Amitabha accommodates me, I can more easily accommodate others. As Amitabha bestows merit and virtues upon me, I can sacrifice and be more dedicated to others. In these respects, my habitual behaviors gradually diminish, and my joy in pursuit of the Way increases.

信彌陀救度之人,心意柔軟仁慈,言行安詳穩重。體會彌陀愛護我,使我能愛護別人;彌陀包容我,使我能包容別人;彌陀功德賜與我,使我能為他人犧牲奉獻;習氣日減,道情日生。

Namo Amituofo!

December 26 2021

Dec 26, 2021

Master Huijing’s Short Dharma Teachings Expressing the Perception of the Pure Land

淨土述懷

Those who entrust in Amitabha’s deliverance admire the Pure Land; so, they diligently practice pure and holy living.

Those who entrust in Amitabha’s deliverance have a strong understanding of their karmic offenses; so, they avoid unrighteous behavior and admire truth.

Those who entrust in Amitabha’s deliverance are always accompanied by Amitabha Buddha; so, they take responsibility for their negative behaviors and feel ashamed.

(to be continued tomorrow)

信佛救度之人,欣慕淨土,要求自己過聖潔的生活。

信佛救度之人,罪惡感深,不喜歡不義,只喜歡真理。

信佛救度之人,與佛同在,犯罪有反應,心中會自責。

Namo Amituofo!

December 25 2021

Dec 25, 2021

Master Huijing’s Short Dharma Teachings about the Patriarchal Lineage of the Pure

Land School – the 18th Vow

淨宗傳承之第十八願

(continued)

Ordinary beings like us are slow-witted and inferior. Our weak concentration jumps forward and back according to circumstances. This causes us to sometimes practice kindness and sometimes do evil. Both good and bad ordinary beings, who rouse even one thought of genuine dedication with singleness of mind, can be reborn. That is to say, though they recite ten times or even once near the end-of-life, if they truly aspire to be reborn in the Land of Bliss, they will be also reborn.

That is what the text on accomplishment of the 18th Vow teaches – “All sentient beings who, having heard his Name, rejoice in faith, remember him even once, and sincerely transfer the merit of virtuous practices to that land, aspiring to be born there, will attain birth and dwell in the Stage of Non-retrogression.”

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。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!

December 24 2021

Dec 24, 2021

Master Huijing’s Short Dharma Teachings about the Patriarchal Lineage of the Pure Land School – the 18th Vow

淨宗傳承之第十八願

“Sentient beings in the lands of the ten directions” (as mentioned in the 18th Vow) is interpreted as “all varieties of sentient beings”. This is further explained as “all ordinary beings who seek the outward form of truth” by Master Tanluan. All varieties of sentient beings who genuinely arouse thoughts of dedication and aspiration to be reborn in that land, can be reborn. It is also determined that all ordinary beings who seek the outward form of truth can be reborn as well.

(to be continued tomorrow)

第十八願所講的「十方眾生」,成就文解釋為「諸有眾生」,而「諸有眾生」曇鸞大師就解釋為「一切外凡夫人」。諸有眾生,乃至臨終的一念至心迴向願生彼國,也能夠往生,所以就斷定一切外凡夫人也都能夠往生。

Namo Amituofo!

December 23 2021

Dec 23, 2021

Common Knowledge in Pure Land Teaching

淨土小常識

(continued)

The gains and losses of exclusive practice versus miscellaneous practices

The thirteen losses through miscellaneous practices are listed as follows:

i) Becoming disoriented by assorted circumstances, the correct concept is lost

ii) No alignment with Amitabha Buddha’s Fundamental Vow

iii) At odds with Shakyamuni Buddha’s teaching

iv) Not following the words of the Buddhas

v) Minds become neither connected nor consistent

vi) Interrupted thoughts

vii) Dedication and aspiration are neither earnest nor genuine

viii) Unsettled by the afflictions of greed and anger, and of various other views

ix) Lacking a sense of shame and penitence

x) Failing to recall and repay consistently the grace of the Buddhas

xi) As pridefulness swells, practice becomes entwined with fame and profit

xii) Because of seeing Distinctions between self and others, remoteness from fellow practitioners and Dharma friends develops

xiii) Fondness for mixed practices obstructs self and others from the primary practices leading to rebirth

All of these can become benefits if they are reversed and become exclusive practices.

專雜得失 (續)

雜行十三失列舉如下,反之即正行十三得。

1雜緣亂動失正念故

2與佛本願不相應故

3與教相違故

4不順佛語故

5繫念不相續故

6憶想間斷故

7迴願不殷重真實故

8貪瞋諸見煩惱來間斷故

9無有慚愧懺悔心故

10又不相續念報彼佛恩故

11心生輕慢,雖作業行,常與名利相應故

12人我自覆,不親近同行善知識故

13 樂近雜緣,自障障他往生正行故。

Namo Amituofo!

December 22 2021

Dec 22, 2021

Common Knowledge in Pure Land Teaching

淨土小常識

The gains and losses of exclusive practice versus miscellaneous practices 

Among those who exclusively practice Amitabha recitation, ten out of ten, a hundred out of a hundred will attain the benefit of assured rebirth. That is why it is called a “gain”.

Among those whose form of practice is not exclusive Amitabha recitation, there are only a few who can attain the Three States of Mind. Thus, the chance of being reborn is less than one out of a hundred. So, it is called a “loss”.

In the Rite of Rebirth, Master Shandao lists the four ‘gains” through exclusive practice, and the thirteen “losses” through miscellaneous practices.

專雜得失

專修正行,十即十生,百即百生;以此決定往生之利益,故說為「得」。

雜修行體與彌陀不相應,發得三心之人甚為稀少;如此則千中無一往生,故說為「失」。

善導大師《往生禮讚》雖舉專修四得、雜修十三失,但專雜番對,準之專修亦有十三得。

Namo Amituofo!

December 21 2021

Dec 21, 2021

上人法語

淨土信仰

(continued)

Every one of Amitabha’s 48 vows was made to enable sentient beings to be reborn in his Land of Bliss through the simple practice of Amitabha-recitation. 

Why is this? Though there are billions and trillions of kinds of adornments in the Land of Bliss, they would be meaningless to us if we could not be reborn there. It is just like the inhabitants of the Three Gorges in Mainland China who were requested to migrate to other places. In order to motivate them and help them to move, the government had to construct access roads, schools, post offices, banks, new houses, and provide them a good living environment. However, if the description of their new homes could not attract the people to come, all the work would have been done in vain.

四十八願,可說每一願都為了眾生的往生極樂世界,每一願也都在說明:只要念佛,必定往生。

為什麼這麼說?因為極樂世界固然有百千萬億無量無邊的莊嚴,但如果我們不能往生,種種的莊嚴、清淨都沒意義了。就像針對大陸三峽的移民,要為他們建設流暢的交通,要有學校、郵局、銀行,現代化的房子......種種美好的環境,只有一個目的,就是為了讓他們移民來住,如果所建設的都不能吸引三峽的百姓遷到這裏來,那麼一切都徒勞、白費了。

Namo Amituofo!

December 20 2021

Dec 20, 2021

上人法語

淨土信仰

Amitabha Buddha is infinitely kind and compassionate. He knows that some of the sentient beings of the ten directions, particularly those in the Land of Saha with five kinds of turbidity, do not have the mind of renunciation, or do not even know what renunciation is. They only know the joys of the five kinds of “lustrous” desires. Some of those joys are effortlessly cultivated through their karma of greed and hatred.

They attach to these “joys” even though they know that committing those offenses will lead them to reincarnate and suffer. Amitabha Buddha knows all of this. He took pity on us, made his vows, and practiced for us in the distant past. That is to say, Amitabha Buddha accomplished his 48 vows, practiced for five eons, and completed the construction of the Land of Bliss, mainly for the sake of sentient beings like us.

(to be continued tomorrow)

阿彌陀佛大慈大悲,祂曉得十方眾生,尤其是五濁惡世的娑婆眾生,有的是無心於出離,或是不曉得出離,只知五欲的享樂;有的雖曉得享樂造罪會輪迴受苦,必須修行,卻有心無力,這個心還是被貪瞋業力所佔據。

這些阿彌陀佛都知道,祂悲憫我們,所以預先為我們發願、為我們修行;也就是說,阿彌陀佛經過五劫思惟所成就的四十八大願、所建設的極樂世界,主要是為了我們十方眾生。

Namo Amituofo!

December 19 2021

Dec 19, 2021

善導大師《般舟讚》「利劍名號」之偈:

The Name of Amitabha is a sharp sword.

All karmic offenses can be eradicated by one recitation [of Amitabha’s Name].

Those who slander the Dharma have no virtuous roots and commit the Ten Unwholesome Deeds,

All of those karmic offenses can be cleared if they redirect their minds to reciting Amitabha’s Name.

利劍即是彌陀號,

一聲稱念罪皆除。

謗法闡提行十惡,

迴心念佛罪皆除。

Namo Amituofo!

December 18 2021

Dec 18, 2021

上人法語

淨宗判教 - 總顯其義

During the forty-nine years after his attainment of perfect Enlightenment, Shakyamuni Buddha preached his teachings in more than 300 assemblies. Most of his speeches were addressed to sentient beings of different aptitudes in those particular places and during those particular times, in order to provide proper direction and guidance. His teachings, therefore, created a wide variety of classical texts, discourses, and practices. The Patriarchs grouped them into the eight schools of Buddhism.

Among the eight schools, our faith is exclusively devoted to the Pure Land School. Within the Pure Land School, we select the Path of the Great Vow rather than the Path of Importance. The Path of the Great Vow divides its practices into primary and miscellaneous categories. The most important primary practice is the “karma of assurance”, “exclusive recitation of Amitabha’s name”. So, between the primary and miscellaneous practices, we select the karma of assurance from among the primary practices, because it leads us to the core objective of the primary practices.

釋迦牟尼佛一生成正覺後的四十九年間,講經說法三百餘會,大部份都是因時、因地,觀機逗教,為調伏眾生而講。因此,其中很多經典、理論、行持的方法,都各有不同,古來祖師大德將之歸納為八個宗派。

八個宗派當中,我們獨取淨土宗作為我們信仰的對象。在淨土門當中的「要門」和「弘願門」,我們選取「弘願門」。弘願門主要是強調正行之中的「正定業」──一向專稱彌陀佛名,所以正雜二行當中,我們選取正行之中的正定業,因為正行的中心目標就是正定業。

Namo Amituofo!

December 17 2021

Dec 17, 2021

印光大師法語 - 「不在只在」之文

We can attain rebirth not because we are literate or illiterate. We attain rebirth if we have faith and aspiration for rebirth.

If we have faith and aspiration, we are assured of rebirth. If we do not have faith or aspiration, we are not assured of attaining rebirth.

往生不在識字不識字,只在有信願與無信願。

有信願,決定往生;無信願,決不得往生。

Namo Amituofo!

December 16 2021

 Dec 16, 2021

上人法語

淨土述懷

I use the “ten-recitation counting” method in reciting Amitabha’s Name, to enable me to repeat the six-character Name all the time. In using the “ten-recitation counting” method, there is no high and low, or long and short melody. When practicing it I feel mentally calm, tranquil and comfortable. I also use the same method to recite while walking.

我念佛都用印光大師所講的「十念記數」,所以來回反覆,都是六字名號。十念記數,而且沒有高低長短的韻律,覺得心中很平靜、很寂靜、很安詳。即使經行念佛,我還是這樣念。

Namo Amituofo!

December 15 2021

Dec 15, 2021

上人法語

淨宗傳承之第十八願

The phrase “If, when I attain Buddhahood”, includes the Buddha and sentient beings. Both of them are covered and it is presumed that sentient beings and the Buddha are one entity.

That is to say, in order for Amitabha to attain Buddhahood he must, at the same time, complete the merit and virtues necessary for the rebirth of sentient beings. Therefore, Amitabha’s attainment of Buddhahood is dependent on his ability to enable all sentient beings who accept his offer to achieve rebirth in his Land of Bliss.

「設我得佛」本身涵蓋佛,也涵蓋眾生。生、佛雙雙涵蓋,生、佛一體設定。

也就是,如果祂成佛的話,必須同時完成眾生往生極樂世界的功德資糧。所以,阿彌陀佛的成佛,等於成就了我們眾生的往生,成就了我們眾生往生的歸宿。

Namo Amituofo!

December 14 2021

Dec 14, 2021

淨土小常識

(continued)

3. Primary Practice of reverential actions - veneration of and prostration to Amitabha Buddha

4. Primary Practice of name-recitation - recitation of the Name “Namo Amituofo”

5. Primary Practice of praise and offerings - acclamation of, and offerings to, Amitabha Buddha. Acclamation means praising the merit and virtues of Amitabha. Making offerings means - those of lower status make offerings to those of higher status, and the young make offerings to their elders.

All other practices, by themselves, are unrelated to Amitabha’s Pure Land. Only if their merit is dedicated towards rebirth is there a connection established. These are labeled “Miscellaneous Practices.”

五種正行

3、禮拜正行:禮拜阿彌陀佛。

4、稱名正行:稱念「南無阿彌陀佛」名號。

5、讚歎供養正行:讚歎、供養阿彌陀佛。「讚」為讚其功德。讚之不足復加稱揚為「歎」。以下薦上為「供」。以卑奉尊為「養」。

Namo Amituofo!

December 13 2021

Dec 13, 2021

淨土小常識

Five Primary Practices

According to the Commentary on the Contemplation Sutra by Master Shandao, there are five kinds of Primary Practices:

1. Primary Practice of scripture recitation - reading and recitation of the Three Pure Land Sutras. Listening to others reading and explaining the Three Pure Land Sutras and the commentaries of the patriarchs of the Pure Land School.

2. Primary Practice of reflection - Reflecting on the direct and circumstantial rewards of the Land of Bliss. The direct rewards refer to the Buddha and bodhisattvas, and the circumstantial rewards refer to the landscape of the Land of Bliss. There are two meanings of reflection - one is capturing the image of the matter and the other is observing the details. Reflecting is a meditative practice like the 13 contemplations with a concentrated mind, and also includes the non-meditative practices, such as perceiving, imagining, admiring, and recollecting the adornments of the Land of Bliss with a distracted mind. Both are regarded as the Primary Practice of reflection.

(to be continued tomorrow)

五種正行

依善導大師《觀經四帖疏》,正行有以下五種:

1、讀誦正行:讀誦淨土三經。若聽聞他人讀誦、講解淨土三經及淨土宗祖師相承論釋,皆可攝於讀誦正行。

2、觀察正行:觀察極樂世界正報與依報莊嚴。正報指佛菩薩,依報指極樂國土。心緣其事為「觀」,觀心分明為「察」。觀察通於定、散。如定心修持十三定觀,及散心思維、想像、欣慕、憶念極樂莊嚴,皆為觀察正行。凡夫根劣,多為散心觀。

Namo Amituofo!

December 12 2021

Dec 12, 2021

上人法語

淨土信仰

The 48 vows for accomplishing the Land of Bliss were proactively made by Amitabha Buddha for us. Moreover, in order to deliver us, Amitabha Buddha always contemplates the worlds of the ten directions, and watches over Amitabha-reciters. He embraces them with his light and never forsakes them.

Amitabha Buddha listens to the sounds of those who recite his Name in the worlds of the ten directions, appears to them to offer protection whenever it is needed, and delivers them at their end-of-life. 

Amitabha’s Fundamental Vow is very simple. Because of this, it is impossible to make any mistakes, to fail, or to forget. When we Amitabha-reciters are close to death, Amitabha Buddha will naturally welcome and receive us with Avalokitesvara, Mahasthamaprapta, and a multitude of bodhisattvas of the great pure ocean.

成就極樂世界的四十八大願,是阿彌陀佛主動為我們所發的,阿彌陀佛也是主動要救我們,阿彌陀佛隨時都在觀照十方世界,看哪裡有念佛的眾生,祂就以光明來攝取不捨;阿彌陀佛時時刻刻都在聽聞十方世界哪裡有念佛的聲音,隨時應聲而現,來救度他,將來接引他。

阿彌陀佛的本願就是如此,是不可能有差錯、有失誤的,也不可能會忘記的。所以我們念佛人臨命終時,阿彌陀佛自然會帶著觀音、勢至及清淨大海眾菩薩來迎接我們。

Namo Amituofo!

December 11 2021

Dec 11, 2021

善導大師《般舟讚》「但使迴心」之偈:

Don’t worry whether Amitabha embraces us or not,

It depends on whether we exclusively redirect our minds to focus on the Buddha.

Only if we resolve to redirect our minds toward the Buddha,

Will the floral canopy naturally come to receive us near the end-of-life.

莫論彌陀攝不攝,

意在專心迴不迴;

但使迴心決定向,

臨終華蓋自來迎。

Namo Amituofo!

December 10 2021

Dec 10, 2021

上人法語

淨宗判教 - 總顯其義

(continued)

No matter how the Tientai and Huayen (which emphasize conceptual teachings) teach, or how the Tantric and Chan (which emphasize practices) work, they are not for us [ignorant people], and we simply can’t practice them.

If we were capable of practicing them, we would not be iniquitous sentient beings circulating in the cycle of birth-and-death. We simply do not possess the “aptitude” or conditions to leave this cycle. If we could benefit from those teachings [of the sacred paths], we would not need to follow the teaching of “rebirth with recourse to the power of Amitabha’s great vow”.

Hence, in the context of “aptitude” and “teaching”, we should choose the word “abandon” (“to give up”), of which the meaning is clear and unambiguous. This word—“abandon”—is critical, allowing us to not be confused or compromised. In this way we can grasp the gist of the Pure Land teaching with great clarity.

不管天臺也好、華嚴也好(這是著重於教理的),或是密宗也好、禪宗也好(這是著重於修行的),我們既修不來,也不需要。

如果修得來的話,我們就不是罪惡生死凡夫,就不是「無有出離之緣」的「機」了。如果還需要的話,也不是「乘彼願力定得往生」的「法」了。

所以,就「機」來講,就「法」來講,我們應該用「捨」這個字,明確而不模糊、不苟且、不妥協。「捨難取易」,這個「捨」字是關鍵,可以讓我們不混亂、不混淆、不模糊、不苟且、不妥協、不夾雜,可以讓我們清清楚楚、明明白白地掌握到要領。

Namo Amituofo!

December 9 2021

Dec 9, 2021

上人法語

淨宗判教 - 總顯其義

In Pure Land Buddhism, “to give up” (or abandon) and “to take” (or select) are key phrases.

With respect to the three Pure Land sutras and the lineage of patriarchs, the Pure Land teachings reveal clearly that we have to abandon and select. The teaching to “abandon” penetrates all the way through: “abandon the sacred path, abandon miscellaneous practices, and abandon the supportive karma”. Then, “select the Pure Land, select the correct primary practices, and select the correct and definitive karma [of assured rebirth]”.

As the teaching of “abandon” penetrates all through the sacred path, miscellaneous practices, and the supportive karma, we have to give up all sects and schools except the Pure Land School: we renounce the Tientai, the Huayen, the Tantric, and the Chan (Zen). If we don’t give up those schools, we cannot focus on our own school and practice exclusively. If we don’t abandon them, our faith is not pure or clear.

(to be continued tomorrow)

在淨土法門裏面,「捨」跟「取」是重要的字眼。

從淨土三經及祖師傳承來講,都顯明淨土法門是有捨有取的。「捨」是貫穿「捨聖道、捨雜行、捨助業」,而「選取淨土、選正行、選正定業」。既然貫穿聖道、雜行、助業──聖道就是淨土宗之外的各宗各派,包含天臺、華嚴,要捨;包含密宗、禪宗,也要捨。不捨的話,就不能專,不捨的話,就不純不淨。

Namo Amituofo!

December 8 2021

Dec 8, 2021

印光大師法語 -「念佛足矣」之文

All Buddhist teachings in this era are footnotes used to explain the Dharma teaching of Amitabha Recitation.

一代時教,皆念佛法門之註腳。

Namo Amituofo!

December 7 2021

Dec 7, 2021

上人法語

淨土述懷

There is a saying: A master leads us by opening and entering the gate; however, it is up to the individual to practice. It also says, progress in one’s spiritual journey relies “30 percent on the relationship between mentor and mentee, and 70 percent on friendship with the Buddhist Way.” We share certain karmic conditions - I appear in the form of a monastic; but, we practice the same teaching and strive for our common ideology. However, I am just your friend in the Buddhist Way and not your master. It is much more appropriate for us to treat each other as friends.

有一句話說,「師父領進門,修行在個人」;又說「三分師徒,七分道友」,我們有緣現出家相,甚至在這裡共同學這個法門,為共同的理想來奮鬥,我跟大家猶如是同參道友,所以在我來講,我不以為我是師父,大家可以對我以同參道友來互相看待。

Namo Amituofo!

December 6 2021

Dec 6, 2021

上人法語

淨宗傳承之第十八願

In simple words, the 18th Vow can be expressed as follows: When I, Dharmakara, become a Buddha, any sentient being in the ten directions who truly believes in and joyfully accepts my deliverance, wishes to be reborn in my land, and recites my Name once, ten times, or for his whole life, I must deliver him to be reborn. If not, I vow not to become a Buddha.

“Even ten times” is interpreted to be recitation of Amitabha’s Name as long as one’s whole life or as short as one or ten recitations, in order to attain assured rebirth. For a person who does not come across this teaching in his present life; but, only comes across it near the end-of-life, it is enough for him to recite once or ten times before his last breath, then he will be reborn in the Land of Bliss. Those of us who come across this teaching in the present life should exclusively recite “Namo Amituofo” throughout our entire lives.

第十八願白話試譯:若我法藏成佛之時,十方世界之任何眾生,只要真心信受、歡喜我的救度,欲生我國,而長在一生、短在十聲一聲,稱念我名,必使其往生,若不得往生,我誓不成佛。

第十八願講「乃至十念」,譯為「長在一生、短在十聲一聲,稱念我名,必使其往生」,對一個平生沒有遇到而臨終才遇到這個法門的人來講,只有「短在十聲一聲」的時間,他念十聲一聲之後就斷氣往生極樂世界了;至於我們是平生就遇到這個法門,所以就「長在一生」,「長在一輩子」專念「南無阿彌陀佛」名號。

Namo Amituofo!

December 5 2021

Dec 5, 2021

淨土小常識

(continued)

Assurance of Nirvana

This reveals that “entering the state of assurance of Nirvana” is to be attained in this lifetime; so, it is not necessary to wait until after we are reborn in the Land of Bliss at the end-of-life. As long as a sentient being recites Amitabha’s Name once or ten times, has one thought near the end-of-life, or recites for the remainder of his life, he will be reborn in Amitabha’s Pure Land. This Amitabha-recitation is not practiced for the purpose of accumulating blessings in the present life, or seeking rebirth in heavenly or human realms; but, only for “sincerely dedicating and aspiring to be reborn that Land”. In this respect, he will instantly attain rebirth and dwell in the Stage of Non-retrogression. His status of rebirth is acquired at that moment.

Between the two kinds of benefits - in the present and future life, entering the state of assurance of Nirvana belongs to the present life. From the point of view of Buddhist teachings in general, it is regarded as achieving the assurance of Nirvana after rebirth in the Land of Bliss. However, our School holds a different view, we understand it as attainment in the present life.

入正定聚 (續)

顯示「入正定聚」是在現生所獲得的,不必等到命終往生極樂世界之後。眾生只要上盡一形,乃至臨終十聲、一聲、一念,念其名號 —— 這個念佛不是只為了現世的福報,或者將來求生人天,而是「至心迴向,願生彼國」,這樣就「即得往生,住不退轉」,當下就獲得往生身分了。

「入正定聚」屬「現當二益」中的現世利益。以一般法門來看,認為往生極樂之後才能入正定聚,但是我們淨土法門不然,是現在就能獲得。

Namo Amituofo!

December 4 2021

Dec 4, 2021

淨土小常識

Assurance of Nirvana

Assurance of Nirvana is Avinivartaniya or non-retrogression.

As said in the text on accomplishment of the 18th Vow in the Infinite Life Sutra, “All sentient beings who, having heard his Name, rejoice in faith, remember him even once and sincerely transfer the merit of virtuous practices to that land, aspiring to be born there, will instantly attain rebirth and dwell in the Stage of Non-retrogression.

Master Tanluan says in his Commentary on the Treatise of Rebirth, “If a person merely hears of the purity, peace, and joy of that Land (of Bliss), and earnestly aspires to be reborn there, he can also attain rebirth, and enter the state of assurance of Nirvana.

(to be continued tomorrow)

入正定聚

「正定聚」,就是「阿鞞跋致」「不退轉」。

《無量壽經》第十八願成就文說: 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。

曇鸞大師《往生論註》說: 若人但聞彼國土清淨安樂,剋念願生,亦得往生,即入正定聚。

Namo Amituofo!

December 3 2021

Dec 3, 2021

上人法語

淨土信仰

Amitabha Buddha is immeasurable and unimpeded light. It cannot be impeded by sentient beings’ karmic obstructions of greed and hatred, nor bound by time and space. This immeasurable and unimpeded light that permeates the entire Dharma realm has an aim, which is to seek Amitabha-reciters and embrace them. That embrace means, [Amitabha] is now watching and protecting them, and will receive them when they are close to death.

阿彌陀佛有無量的光明,而這無量的光明也是無礙的光明,不受凡夫貪瞋痴或業障的障礙,當然也不受時間、空間的障礙,這無量無礙遍照法界的光明有一個目的,就是尋找念佛的眾生而給與攝取,就是現在就看著他、保護著他,將來就接引著他。

Namo Amituofo!

December 2 2021

Dec 2, 2021

A verse about ‘anticipation ‘til death.’ from ‘In Praise of Pratyutpanna’ by Master Shandao

We continue to recite Amitabha’s Name at all times of the day,

In twofold exclusivity until our life comes to its end.

Once we arrive in Amitabha’s Land of Joy and Peace,

We will be completely free, in the state of Nirvana.

一切時中相續作,

至死為期專復專;

一到彌陀安養國,

畢竟消遙即涅槃。

Namo Amituofo!

December 1 2021

Dec 1, 2021

上人法語

淨宗判教 - 總顯其義

(continued)

For example, the Tientai School defines Amitabha’s Pure Land according to their scheme of ‘Fourfold Land’, and infers that ordinary beings must be reborn in the lowest realm – a common place for both ordinary and sacred beings. 

The Fahsiang School defines Amitabha’s Pure Land as a superior and splendid realm; but, insists that ordinary sentient beings cannot be reborn there. 

Such misinterpretations do not match the original intent of Amitabha. Master Shandao says, “ these kinds of errors mislead others and cause considerable damage.” In view of such a situation, Master Honen resolutely decided to found the Pure Land School (Jodo Shu) in Japan and wrote a book entitled “ A Collection of Passages on the Nembutsu (nianfo) Chosen in the Original Vow”, which became a primary scripture. The book revealed the original intent of Amitabha’s Fundamental Vow, as well as the chosen practice for rebirth.

如天台宗以其四土判定彌陀淨土，並判定凡夫往生的是最卑淺的凡聖同居土；

又如法相宗判彌陀淨土雖然高妙，但認為凡夫不能往生。

如此錯解，非彌陀本意，善導大師謂之：「自失誤他，為害不淺。」法然上人有鑒於此，毅然於各宗之外別立淨土的宗派，並撰寫《選擇本願念佛集》作為開宗立教的「本典」，至此彌陀本願的意趣，往生的行體，顯露無遺。

Namo Amituofo!