February 23 2022

Feb 23, 2022

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

“The sincere mind” originates from the bottom of our hearts. It is a true and genuine mind. We should be sincere in whatever we do. If not, what we do is meaningless. For example, if two people are true friends, they should treat each other with sincere minds. If they are insincere, or pretend to be sincere and take advantage of each other, are they friends?

If we aspire to be reborn in Amitabha’s Pure Land every day; but, also follow other teachings (such as reciting the verse of merit-dedication for rebirth), it means our vow is not set forth from the bottom of our hearts, and our aspiration to be reborn in the Land of Bliss is not genuine. This is not the sincere mind.

The sincere mind is easy to understand in our teaching. It is the true mind. We truly believe the Land of Bliss exists, truly aspire to be reborn there, and exclusively recite Namo Amituofo for rebirth. This is known as the sincere mind.

(to be continued tomorrow)

「至心」,就是完全出自於內心,也就是真心的意思,真正的意思。我們行事為人都要真心,如果行事為人不真心,就沒有那件事情的意義了。比如說兩個人當朋友,必須是真心的才是真正的朋友。如果是虛情假意,互相利用,那能稱為朋友嗎?

我們每天發願說願生彌陀淨土,可是所發的願是跟人家念念迴向文而已,不是出自於內心,不是真正要願生極樂世界,這就不是至心。

所以至心在這裏很容易理解,就是真心,我真的相信有極樂世界,真的願生極樂世界,真的在念南無阿彌陀佛,這個叫做真心。

Namo Amituofo!

February 22 2022

Feb 22, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

(continued)

With respect to ”manifestation”, a Manifestation Land is an expedient land manifested by the Buddha for bodhisattvas prior to reaching the states of the Ten Grounds, and for practitioners of the two vehicles, and ordinary beings. It is also called a Transformation Land, or an Expedient Manifestation Land. This Land is not a realm for the Buddha himself, but is manifested according to the karmic conditions of sentient beings. It is not pure but relatively defiled and subjected to change with time.

In the Chapter on the Profound Meaning in the Commentary on the Contemplation Sutra, Master Shandao affirms that the Land of Bliss is a Reward Land, not a Manifestation Land.

「化」為化現,化土乃佛為初地以前菩薩、二乘及凡夫所方便示現之國土, 又稱「變化土」「方便化土」。此土非佛本身境界,隨眾生機感不同,有淨有穢,前後改轉。

善導大師《觀經疏.玄義分》判極樂世界為報土,非化土。

Namo Amituofo!

February 21 2022

Feb 21, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

The Buddha’s body and land – as reward and as manifestation

Regarding the status of the Buddha-body and the Buddha-land, there are three tiers. In other words, all Buddhas have a threefold body that dwells in three lands at the same time: the Dharma Body dwells in the Land of Dharma-Nature; the Reward Body dwells in the Reward Land; and the Manifestation Body dwells in the Manifestation Land.

The Dharma Body of a Buddha exists everywhere. As Dharma-Nature is stillness that cannot be depicted, it is better not to comment. With respect to “reward”, the Reward Land is a pure land adorned with a myriad of virtues that are accomplished as the reward of a Buddha, resulting from the cultivation of his pure karma in the causal ground in his past lives.

A Reward Land is actually a realm of the Buddha himself; so, it is called the Real Land, or Real Reward Land. This land is the embodiment of the Foremost Truth, which is eternal and unchanging.

(to be continued tomorrow)

佛身土報化

關於佛身、佛土之位格,有「三身、三土」之說,即佛有三身,住於三土: 法身佛住法性土,報身佛住報土,化身佛住化土。

法身理佛,遍一切處;法性寂滅,不可說示,姑且不論。

「報」為酬報,報土即酬報佛過去因位之清淨願行,果上所成之萬德莊嚴淨土。報土乃佛本身之境界,又稱「真實土」「真實報土」。此土為第一義諦所攝,建立常然,無衰無變。

Namo Amituofo!

February 20 2022

Feb 20, 2022

Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism

淨土信仰

We practice cultivation, not because of the challenges of asceticism and difficulty in practice, not because of the great scholarship in all of the teachings, not because of attachment to the response, and not to pursue mysteries. We merely want to find a teaching that is suitable for us, so that we can be liberated from the cycle of birth-and-death in this lifetime. Though the teaching may be very simple, it transcends all other teachings.

Pure Land teaching is the simplest of all, nothing special. As long as a person wishes to be reborn in the Land of Bliss and exclusively recites Amitabha’s Name for the rest of his life, his rebirth is assured, his achievement of Buddhahood is assured, and his devotion to the comprehensive deliverance of all sentient beings is also assured.

我們修行不是難行苦行,也不是做大通家,也不是迷於感應,也不是追求玄妙,只要有一個適合自己,而當生能解脫生死的,即使很平淡無奇,這個法就超越任何法。

淨土法門最平淡無奇,只要願生極樂、專稱彌陀,誓畢此生,永不改變,這個人往生決定,這個人成佛決定,將來對眾生也是度生決定。

Namo Amituofo!

February 19 2022

Feb 19, 2022

A verse about ‘Entering Nirvana’ quoted from ‘In Praise of Dharma Practice’ by Master Shandao

善導大師《般舟讚》「入涅槃門」之偈

With dedication to being reborn in the Pure Land in every single thought

We will enter that door to Nirvana at the end of life.

念念迴心生淨土,畢命入彼涅槃門。

Namo Amituofo!

February 18 2022

Feb 18, 2022

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

淨宗判教 – 難易二道判

(continued)

Thirdly, in addition to being easy, the practice should be relaxed and joyful. Practicing this teaching should be relaxed and joyful, and we should be delighted to practice it. Above all, Pure Land teaching is simple, easy, relaxed and joyful. If a teaching does not comply with these four points, it is not the Pristine Pure Land teaching.

第三「安易」,安易是輕鬆而安樂。這個法門是輕鬆的、安樂的,使我們歡喜的。

總之,淨土法門即是「簡易、容易、安易」,若不符合這三點,就不是純正的淨土法門。

Namo Amituofo!

February 17 2022

Feb 17, 2022

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

淨宗判教 – 難易二道判

(continued)

Secondly, it is easy and uncomplicated. Is Amitabha-recitation difficult? Not at all! Some methods of cultivation, though their methods seem easy, are difficult to practice correctly. If Amitabha-invocation required contemplation, like the First Contemplation of the Sun as mentioned in the 13 contemplations in the Contemplation Sutra, would it be simple and easy? Contemplating the sun, though it seems simple, is not easy. Most of us cannot do it, so accomplish nothing. It is because we fail to quiet the scattered thoughts in our minds that we cannot contemplate clearly. So, apart from being simple, the practice must be easy as well, otherwise we cannot accomplish it. 

(to be continued tomorrow)

第二「容易」,容易就是不困難。念佛會困難嗎?不會困難!有的修行方法雖然簡單,但是做起來很困難。念佛如果要作觀,比如《觀無量壽經》十三觀說的初觀是「日想觀」,簡單嗎?只要觀落日而已,雖然簡單,但是不容易,我們做不到,也觀不成就。因為,若不能使雜念妄想的心定下來,這樣就觀不清楚。所以除了簡單也要容易的,我們才易做到。

Namo Amituofo!

February 16 2022

Feb 16, 2022

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

淨宗判教 – 難易二道判

The Pure Land teaching is the Easy Path. There are three connotations of the word “easy”:

First, it is simple, easy, and uncomplicated. We merely recite the name of one single Buddha - Namo Amituofo. We need not practice precepts, meditation, or wisdom; nor accumulate the merit and virtues of the Six Paramitas in order to attain rebirth. If we had to perfectly practice the latter, it would require a great deal of time. Most of us do not have the time or the aptitude to live that way. The exclusive recitation of Namo Amituofo, which consists of only six characters, is very simple. We can recite it while walking, standing, sitting, or lying down, under any circumstances. Regardless of our occupation or status, everybody can do it. So firstly, it is simple and easy.

(to be continued tomorrow)

淨土法門是易行道,這個「易」有三個意涵:

第一「簡易」,簡易就是簡單不複雜。我們只要稱念南無阿彌陀佛一佛,不是要我們去修戒定慧,累積六度萬行,才能夠往生。如果是那樣的話,那要修的就很多很多,我們非但沒有時間,也沒有這種做得來的根器。若是只要念佛,這很簡單,只有念六字而已,行住坐臥,時處諸緣,士農工商,都做得到。所以第一就是簡易。

Namo Amituofo!

February 15 2022

Feb 15, 2022

Master Yinguang’s Short Teaching - Easy to practice, Abundant in merits

印光大師法語「易行功高」之文

Practicing other Buddhist teachings is like an ant climbing a high mountain.

Reciting the Buddha’s Name to attain rebirth is like sailing a boat downstream.

It is easy to practice and the rate of success is high.

Very little effort is applied; yet, it is effective and efficient.

餘門學道,似蟻子上於高山;

念佛往生,如風帆揚於順水。

下手易而成功高,用力少而得效速。

Namo Amituofo!

February 14 2022

Feb 14, 2022

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

淨土述懷

If we have faith within, we will pursue the respective practice externally. Whatever our life is internally should determine how we go about our external lives. If we have the life of the Buddha internally, we can enjoy living with compassion and lovingkindness in our external world.

內面有信心,外面就有行為。內面是什麼生命,外面就是怎麼樣的生活。內面是佛的生命,外面就能過著慈悲愛心的生活。

Namo Amituofo!

February 13 2022

Feb 13, 2022

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)

As the Land of Bliss is our home and our motherland, we can naturally return there. That ability can be said to be innate. This is what belief means. We are joyfully full of confidence in our ability to return to our homeland. This is what “joyfully entrust” means.

極樂世界既然是我們的家,我們幼年的家,那回去是很自然的事情,可以說是一種天性,這就是信。我們好樂而且信心歡喜地回歸極樂家鄉就是「信樂」。

Namo Amituofo!

February 12 2022

Feb 12, 2022

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

“Joyfully entrust” means to believe that both Amitabha Buddha and the Land of Bliss really exist. Furthermore, one should believe that the Land of Bliss was built by Amitabha Buddha for us. Just as Amitabha Buddha made vows for us, he also created the Pure Land as our home. We have the right to live there. Our names are already registered there, and we can return to that land naturally.

(to be continued tomorrow)

「信樂」,信就是相信,相信有極樂世界,相信有阿彌陀佛,這是初步的信。

進一步要相信極樂世界是阿彌陀佛為我們發願所建造的,是我們的世界,是我們的家園,是我們自己的,所有權、使用權都登記我們的名字,我們要回去,是自自然然就能夠回去的。

Namo Amituofo!

February 11 2022

Feb 11, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

Five Kinds of Augmentative Karma (continued)

4. Augmentative Karma of Being Embraced - “Embraced” means, when practitioners who wish to be reborn in the Pure Land are close to death, Amitabha Buddha and the sacred assembly arrive to welcome them. Embraced by the power of Amitabha’s vow, they immediately achieve rebirth. The relevant resolutions are primarily the 18thVow and, secondarily, the 19th , 20th and 35thVows.

5. Augmentative Karma of Verifying Rebirth - “Verifying rebirth” shows that the rebirth of sentient beings is real. The verifiers include Shakyamuni Buddha and Amitabha Buddha. As the Amitabha Sutra states, “countless Buddhas in all directions loosen their broad, long tongues to confirm that people who recite Amitabha’s name exclusively, though they are ordinary beings, are reborn in the Pure Land, where their karmic offenses are eliminated.

(to be continued tomorrow)

五增上緣

(4) 攝生增上緣

「攝生」即願往生行人,命欲終時,佛與聖眾自來迎接,願力攝得往生。以第十八願為主,旁及第十九、二十、三十五願。

(5) 證生增上緣

「證生」即證明眾生往生不虛,而有世尊證明及諸佛證明。如《阿彌陀經》 說,專修念佛之人,六方恆河沙諸佛皆舒舌相,定為凡夫作證,罪滅得生。

Namo Amituofo!

February 10 2022

Feb 10, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

Five Kinds of Augmentative Karma (continued)

2. Augmentative Karma of Protection and Support - Buddhas and Bodhisattvas always accompany Amitabha-reciters. Like shadows following their forms, they safeguard and assist them. As the Contemplation Sutra says, “Beings who recite Amitabha’s Name are embraced by his light, never to be abandoned” and “Bodhisattvas Avalokiteshvara and Mahasthamaprapta become their close friends.”

3. Augmentative Karma of Seeing Amitabha Buddha - By achieving Samadhi (perfect concentration) through Amitabha-Recitation, a practitioner is able to see Amitabha Buddha. (just like the previously taught Close Relationship)

五增上緣

(2) 護念增上緣

佛菩薩常來念佛行者之側,如影隨形,而加護念。如《觀經》說「念佛眾生攝取不捨」「念佛者,觀世音菩薩、大勢至菩薩為其勝友」。

(3) 見佛增上緣

依於念佛三昧,得見阿彌陀佛。如前所述近緣見佛。

Namo Amituofo!

February 9 2022

Feb 9, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

The Five Kinds of Augmentative Karma

Master Shandao reveals the five kinds of augmentative karma in his “Dharma School of Contemplation and Recitation.” These five kinds of augmentative karma can be produced through the Primary Practices, such as the Primary Practice of Observation (which is considered a supplementary form of karma whose magnitude and effectiveness may vary.) However, the five kinds of augmentative karma are included in the Primary Practice of Name-Recitation. (according to the original intent of the Buddha)

1. Augmentative Karma for the Elimination of Offenses – those sentient beings who recite [Amitabha’s Name] have the karmic offenses accumulated during many eons eradicated. As said in the passage on rebirth for those of the Highest Level in the Low Tier, the karmic offenses causing reincarnation in the cycle of birth-and-death for 5 billion eons are extinguished. In the passage on rebirth for those of the Lowest Level in the Low Tier, the karmic offenses causing reincarnation in the cycle of birth-and-death for 8 billion eons are extinguished.

五增上緣

善導大師《觀念法門》顯明五種增上緣。此五種增上緣,觀察等四種正行(助業)雖亦有之,其中自有強弱、淺深等差別,而約佛本意,釋為念佛正行(正定業)之具德。

(1) 滅罪增上緣

眾生稱念,則除多劫罪。如《觀經》下品上生說一念滅五十億劫生死之罪, 下品下生說一念滅八十億劫生死之罪。

Namo Amituofo!

February 8 2022

Feb 8, 2022

Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism

淨土信仰

(continued)

Even so, some people still look down upon Amitabha-reciters. They think they are more knowledgeable because they dive deeply into the study of the scriptures and vigorously practice a variety of teachings. They’re sure they are more advanced than the slow-witted old men and women who only exclusively recite Namo Amituofo.

Because of this bias, arrogance arises in their minds. As said in the Infinite Life Sutra, under these circumstances it is difficult for them to believe in this teaching.

但是仍然有人很看不起念佛者,認為我這麼有學問,能夠深入經藏,這麼的精進,能夠學這個法門,學那個法門,難道我還跟你們這些老太公老太婆一樣,只是在那裏單單念「南無阿彌陀佛」嗎?因為有這種偏執,所以就生起高慢心了,如果是這樣的情形,那就會如《無量壽經》所講的「難以信此法」了。

Namo Amituofo!

February 7 2022

Feb 7, 2022

Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism

淨土信仰

Generally, most Buddhists respect ascetics and those who practice austerity. They think: since Buddhism emphasizes austere practice, the more difficult the practice, the more valuable it must be.

They also think: You people move your lips when reciting the Buddha’s name, like slow-witted old men and women. What makes it so special and rare? Some people even doubt whether it is a Buddhist teaching.

Of course, it is a Buddhist teaching, and not just any Buddhist teaching. It is the most rapid teaching of all.

(to be continued tomorrow)

一般佛教徒,大都比較崇敬苦修苦行者,他們認為,既然是學佛,而佛法重在實踐,所以要修苦行,越有修苦行的人,越得到大眾的信服;而你們跟老太公老太婆,不認識字的人一樣,只是動動嘴巴念念佛,那有什麼可貴呢?有人甚至於會懷疑難道這樣也是佛法嗎?這個當然也是佛法,而且不但是佛法,反而是佛法裏面最快速的。

Namo Amituofo!

February 6 2022

Feb 6, 2022

A Verse about ‘Reaching the State of Enlightenment (Bodhi) Together’ quoted from ‘In Praise of Dharma Practice’ by Master Shandao

善導大師《般舟讚》》「同至菩提」之偈

All sentient beings, including spirits, can be converted and delivered.

They can reach the State of Enlightenment, with the same cause and the same practice.

有識含靈皆普化,同因同行至菩提。

Namo Amituofo!

February 5 2022

Feb 5, 2022

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

淨宗判教 – 難易二道判

(continued)

All Buddhist teachings can be differentiated in four sentences: easy to practice but not easy to rapidly achieve; easy to rapidly achieve, but not easy to practice; not easy to practice and not easy to rapidly achieve; easy to practice as well as easy to rapidly achieve.

Our teaching is easy to practice, and easy to rapidly achieve.

一切法門可以四句話來分辨:「有易行而不疾至;有疾至而非易行;有非易行也非疾至;有既易行又疾至。」而我們這個法門既是易行的法門,又是疾至的法門。

Namo Amituofo!

February 4 2022

Feb 4, 2022

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

淨宗判教 – 難易二道判

The 84,000 Buddhist teachings are boundless. For that reason Nagarjuna Bodhisattva summarized all of the Buddhist teachings and divided them into two paths, the Difficult Path and the Easy Path.

What makes the Easy Path easy is its reliance on name-recitation, in accordance with Amitabha’s Fundamental Vow. If not for this, it would not be considered easy at all.

Moreover, coupled with this is the ability to attain splendid merit and virtues, such as immediately attaining the state of non-retrogression before we are reborn in the Land of Bliss. Thus, “Easy” means - the method is easy, and the merit and virtues are magnificent and transcendent.

(to be continued tomorrow)

佛法八萬四千法門,浩瀚無邊,龍樹菩薩把整個浩瀚的佛法歸納判別為「難行

道」、「易行道」這兩門。

「易行道」之所以「易」,是因為彌陀本願稱名,如果不是彌陀本願稱名就不易,同時易的本身又有殊勝的功德,因為能夠在現生還沒有往生極樂世界之時,就已經預入不退轉的果位,所以易行的本身是方法容易、功德高超。

Namo Amituofo!

February 3 2022

Feb 3, 2022

Master Yinguang’s Short Teaching - Everything is included in a snapshot

印光大師法語「一照俱了」之文

The General Path is like painting scenery. We have to brush stroke by stroke and complete the whole painting gradually.

The Special Path is like taking a snapshot of the scenery. Even though there are numerous layers in the shadings of green mountains, all of them are included in a snapshot.

「通途」如畫山水,必一筆一畫而漸成;

「特別」如照山水,雖數十重蓊蔚峰巒,一照俱了。

Namo Amituofo!

February 2 2022

Feb 2, 2022

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

淨土述懷

Faith in Amitabha’s deliverance contains real merit and virtues.

Doubt in Amitabha’s deliverance is upside down and ignorant.

Faith in Amitabha’s deliverance is an absolute virtue.

Doubt in Amitabha’s deliverance is the greatest offense.

信彌陀救度即是真實功德,疑彌陀救度即是無明顛倒;

信彌陀救度即是絕對之善,疑彌陀救度即是最大之惡。

Namo Amituofo!

February 1 2022

Feb 1, 2022

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)

Apart from these, it also means I exclusively and genuinely recite Amitabha’s Name. I will not pursue mixed practices; but, exclusively recite Amitabha’s Name. Though I may have merit and virtues attained through wholesome deeds, I will only dedicate them to facilitate my rebirth. I can do this because Amitabha’s 18th Vow already bestows upon exclusive reciters the complete package of faith, aspiration, and practice.

除此之外,也是真正的專念彌陀名號,除了專念彌陀名號之外,不會雜修雜行,即使有其他善事功德也不會以這個來作為往生的資助。因為第十八願是彌陀所發的願,所以必須要完整的信、願、行都交待。

Namo Amituofo!

January 31 2022

Jan 31, 2022

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

What the 18th Vow says is: You must genuinely believe and aspire to be reborn through name-recitation, then you are assured of rebirth. If you genuinely aspire to birth in the Land of Bliss, and you exclusively recite Amitabha’s Name in a genuine manner, this is called “sincerely and joyfully entrusting”. You must “sincerely aspire to be born in my Land”, and “sincerely recite even ten times.” Thus, sincerity is from the bottom of your heart, produced by a genuine mind.

I deeply and genuinely believe in the existence of Amitabha, and believe Amitabha will deliver me. I genuinely believe in the existence of the Land of Bliss and that the Land of Bliss is my ultimate homeland. Lastly, I genuinely aspire to be reborn in the Land of Bliss. These beliefs are genuine and I will never give them up.

(to be continued tomorrow)

第十八願所講的是,你要真正的相信願生稱名就必定往生,你要真正的願生極樂,你要真正的專稱彌陀名號,所以才說要「至心信樂」。要「至心欲生我國」,要「至心乃至十念」,所以至心是出自於內心,真正從內心產生的。

我打從內心真正的相信有彌陀,而且相信彌陀是要救度我的,我真正的相信有極樂,極樂是我的歸宿,而我也真的願生極樂,有這種相信是真正的相信,就不會半途而廢。

Namo Amituofo!

January 30 2022

Jan 30, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

Three Relationships (continued)

3. Augmentative relationship – Amitabha Buddha’s power exerted externally is generally called the augmentative relationship. It is characterized by Amitabha Buddha and a multitude of sacred beings appearing and welcoming a dying Amitabha-reciter when he is near his end-of-life. Subsequently, he can comfortably be reborn because his karmic offenses have been eradicated and all demonic obstructions are cleared. This is known as the augmentative relationship.

三緣

(3) 增上緣

阿彌陀佛之外緣,總稱增上緣,別以念佛行者臨終之時,佛及聖眾現前來迎,諸罪消滅,魔障排除,安詳往生,稱增上緣。

Namo Amituofo!

January 29 2022

Jan 29, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

Three Relationships (continued)

2. Close relationship – When sentient beings wish to see the Buddha, the Buddha will respond at once by appearing before their eyes. This relationship is applicable to both those living the present life and those at the near end-of-life.

For those living the present life, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva, a countless number of other bodhisattvas, and Amitabha’s manifested body, accompany them wherever they go. For those near the end-of-life, this is known as the close relationship.

(to be continued tomorrow)

三緣

(2) 近緣

眾生願見佛,佛即應其心念,現在目前,稱為近緣。

近緣通於平生與臨終:眾生稱念佛名,阿彌陀佛化身無數,與觀世音、大勢至等諸菩薩,常來

至此行人之所:此為平生。

念佛行者,命欲終時,阿彌陀佛與諸聖眾現在其前:此為臨終。不論平生、臨終,阿彌陀佛皆常來、常守、常護、常迎念佛之人,故念佛人與佛實為最近。

親緣、近緣,似同而有別。心心相知為親,空間無隔為近。

Namo Amituofo!

January 28 2022

Jan 28, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

Three Relationships

According to the Chapter on Meditative Virtues in the Commentary on the Contemplation Sutra, there are three relationships between Amitabha-reciters and Amitabha Buddha – the intimate relationship, the close relationship, and the augmentative relationship. They are all dependent upon being embraced by Amitabha Buddha’s light.

(1) Intimate relationship – Amitabha-recitation is generally applicable to the three karmas of body, mouth, and mind. When sentient beings commence the practice of reciting the Buddha’s Name (oral karma), the Buddha hears it at once; when prostrating reverently to the Buddha (bodily karma), the Buddha sees it at once; and when thinking of the Buddha (mental karma), the Buddha knows it at once. So, when sentient beings are mindful of the Buddha, the Buddha is mindful of them. The three karmas are bound together with no separation, their relationship is most intimate.

This is known as the intimate relationship.

(to be continued tomorrow)

三緣

依善導大師《觀經疏.定善義》,念佛之人與阿彌陀佛有親緣、近緣、增上緣,故佛光明攝取。

(1) 親緣

念佛通於身口意三業。行者口業稱佛名,佛即聞之;身業禮敬佛,佛即見之; 意業憶念佛,佛即知之。眾生憶念佛,佛也憶念眾生。彼此三業不相捨離,佛與眾生最相親厚,稱為親緣。

Namo Amituofo!