Vancouver Pure Land Buddhism: May 2022

Monday, May 30, 2022

May 30, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

Great Kindness and Great Compassion -

Great compassion can bring sentient beings joy, and great kindness can relieve sentient beings of their sufferings.

If it is truly “great”, it has no limit and no bottom line. It must not be limited to sacred beings; but, also include ordinary beings, monastics, householders, good people, and also bad people. All of them must be delivered! Only then can it be called “relieving suffering and giving joy”. If the teaching cannot relieve us from suffering and give us joy, it is not the teaching of great kindness and great compassion.

Among all of the Buddhist teachings of this era, the one teaching that thoroughly and absolutely bestows “great kindness and great compassion, and relieves suffering and gives us joy,” is Amitabha’s 18th Vow.

大慈大悲

「大慈」為與一切眾生樂,「大悲」為拔一切眾生苦。

真正稱為「大」,必須是無限量的,沒有底線的。必須是無論聖人、凡夫, 出家、在家,甚至善人、惡人,都能夠得到救度的,才能稱為「拔苦與樂」。有所不能「拔苦與樂」,這個法就不稱為大慈大悲的法。

整個一代佛教,能徹底地、絕對地被稱為是「大慈大悲、拔苦與樂」的法門, 就是阿彌陀佛第十八願的法門。

Namo Amituofo!

May 29, 2022

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

淨土信仰

Whether one is absolutely reborn is not confirmed by saying that “I am absolutely reborn”, or by behaving in such a way to say “I am absolutely reborn”, or by thinking that “I am absolutely reborn”. It is only confirmed by the state of mind of that person.

He has to believe, from the bottom of his heart, that a person can be reborn by one thought of Amitabha’s Name near the end-of-life, not to mention reciting Amitabha’s Name without forsaking, throughout this life. So, think deeply about this - I am the one who recites Amitabha’s Name without forsaking; therefore, my rebirth is assured. This is the criterion for us to judge whether a person will absolutely be reborn.

It is really necessary to have the mindset of “reciting without forsaking”. Conversely, if this thought is just kept in our brain; but, does not penetrate more deeply into our mind, this is not regarded as having the mind of “reciting without forsaking”. So, in this respect, it is very important to take a careful look at yourself.

是不是絕對往生,不是憑口說我絕對往生、行為表現我絕對往生、心中想我絕對往生而定,而是要看他的內心。

他的內心相信乃至臨終一念都能夠往生,何況平生念念不捨;我是一個念念不捨的人,所以我決定往生,是靠這樣來判斷。要真有那個「念念不捨」的心態,反之,如果這個意念只存在大腦中,內心沒有念念不捨,這樣就不算。所以這個要問自己啊!

Namo Amituofo!

May 28, 2022

A verse about “Automatic Realization of the Six Kinds of Consciousness” from ‘In Praise of Dharma Practice’ by Master Shandao

善導大師語錄《法事讚》「六識自悟」之偈:

Always see the Buddha in his four kinds of awesome body postures,

Always manage paranormal powers while halting and moving in and out.

The Six kinds of consciousness are naturally awakened in all directions.

Not relying on meditative virtues, but the results of the merit of one thought /recitation of Amitabha’s Name.

四種威儀常見佛,行來進止駕神通;

六識縱橫自然悟,未藉思量一念功

Namo Amituofo!

May 27, 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

There are two conditions and one kind of risk for a bodhisattva to reach the state of non-retrogression through the Difficult Path. The two conditions are:

(1) Hard Practice is required to accumulate various virtues.

(2) The process takes a very long time to complete. The risk is to fall back to the Sravaka and Pratyekabuddha stages.

Generally, it is not easy for a practitioner to cultivate to reach the stage of an Arhat. Those who aspire to attain perfect enlightenment through the Bodhisattva Way can still encounter numerous difficulties that cause them to fall back to the Arhat stage. It is because, once he falls back to being an Arhat, it is even more difficult to become a Buddha.

要經由難行道到不退轉地,有兩個條件、一個危險性。兩個條件就是「行諸難行」,而且要「經過好久的時間」,一個危險性就是「或墮聲聞、辟支佛地」。

一般而言,修行而能修到阿羅漢已經很不容易了,那為什麼發菩提心,行菩薩道的人,退入阿羅漢,是一種大衰患?這是因為退墮到阿羅漢,就很難成佛了。

Namo Amituofo!

May 26, 2022

Master Yinguang’s Short Teaching about learning Buddhism in the Dharma-Ending Age - A text urging secular people to learn Buddhism in the Dharma-Ending Age

印光大師法語「末世學佛」之文(勸末世人)

In the Dharma Ending Age, Buddhist practitioners should pay attention to the knowledge of cause and effect and the practice of the Pure Land teaching.

A man who understands cause and effect doesn’t dare to cheat himself or others, nor does he dare to commit evils to benefit himself by hurting others.

For the practice of Pure Land teaching an ordinary being, though bound by karmic offenses, can be reborn in the Western Land with recourse to Amitabha’s compassionate power.

末世學佛所宜注重者,在「知因果」與「修淨土」。

以知因果,則不敢自欺欺人,做傷天害理、損人利己之事。

修淨土,則雖是具縛凡夫,便可仗佛慈力,往生西方。

Namo Amituofo!

Wednesday, May 25, 2022

May 25, 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

From the Buddha’s point of view, “wishing to be reborn in my Land” is a genuine response to Amitabha Buddha’s calling. If we hear Amitabha Buddha’s compassionate calling to deliver us, our unsettled mind will become settled in comfort. All vexations, fears and regret will be released immediately. This means “great relief, great satisfaction, and great comfort”. We naturally experience a mind of peace and joy. With this mind of peace and joy, we naturally begin to practice “even ten times” ( just prior to death) or exclusively recite Amitabha’s Name for our whole lives.

就佛方而言,「欲生我國」是阿彌陀佛的真實呼喚。如果聽到阿彌陀佛救度我們的悲心呼喚,我們原本不安的心就會得到安慰,苦惱、恐懼、缺憾當下解除,所謂「大安心、大滿足、大安慰」,自然生起信樂之心。有了這個信樂之心,自自然然地發展為「乃至十念」──一生專稱彌陀佛名。

Namo Amituofo!

May 24, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

(continued)

The Three Vows of Deliverance for Rebirth

The 19th Vow refers to partial practice of Amitabha-recitation resulting from doubt in Amitabha’s wisdom. It also refers to the gradual progression towards whole (exclusive) practice of Amitabha-recitation, to subsequently be reborn by manifestation. It also refers to those who practice various virtues to be received by Amitabha Buddha near the end-of-life, and be reborn within a lotus blossom temporarily.

The 20th Vow is made for those who do not understand the Buddha’s wisdom, and view Amitabha-recitation as a small part of their practices. In the first life, they make a karmic connection with Amitabha by sowing these seeds. In the second life, the karmic seeds ripen as part of whole Amitabha-recitation. In the third life, rebirth is accomplished.

Thus, it is noted that rebirth is accomplished only by exclusive Amitabha-recitation. Amitabha-recitation mixed with other self-powered practices implies doubt in the Buddha’s wisdom. As a result, though the practitioner may be reborn, they have to stay inside the unopened lotus flower.

So, Master Shandao says, “The 48 vows simply illustrate that rebirth is attained through exclusive recitation of Amitabha’s Name.”

第十九願為疑惑佛智之少分念佛,或增進為全分念佛,即自然化生;或滯留諸行,亦蒙臨終來迎,然暫寄蓮胎。

第二十願為不明佛智之微分念佛,一生結緣下種,二生緣種成熟時,或少分念佛,或全分念佛,三生達成往生。

因此,三願皆由念佛一邊得往生,而念佛雜諸行自力者,為疑佛智故,住於蓮胎,故善導大師釋言「四十八願,唯明專念彌陀名號得生」。

Namo Amituofo!

May 23, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

The Three Vows of Deliverance for Rebirth

In the Teaching of Contemplation and Recitation of the Buddha, Master Shandao singles out the 18th, 19th and 20th Vows as containing the augmentative conditions for rebirth. This means that the three vows provide the necessary augmentative functional power to deliver all sentient beings to attain rebirth in the Land of Bliss.

This is why these vows are called the Three Vows of Deliverance for Rebirth.

Amitabha-recitation in the 18th Vow is real, while the various practices in the 19th Vow are expedient. These two vows are for those who can achieve rebirth in this lifetime, or who can be reborn in the next life. In other words, the karmic cause is practicing Amitabha-recitation in this life, to enable rebirth when this life comes to the end. The 20th Vow is for those who make a karmic connection with Amitabha Buddha. Their rebirth may be realized within the next few lives. That is to say, the karma accumulated in the first life enables rebirth in the following third life or after.

The 18th Vow refers to the whole (exclusive) practice of Amitabha-recitation as a result of whole (full) faith in Amitabha’s wisdom; to enable direct rebirth through manifestation in the next life.

(to be continued tomorrow)

攝生三願

善導大師《觀念法門》舉第十八、十九、二十願屬「攝生增上緣」,意思是由這三願的增上作用力,能攝一切眾生畢竟得生極樂國土,故稱「攝生三願」,即正攝受眾生往生的三條願。

第十八願念佛為真實,第十九願諸行為方便,此二願為當機願,順次往生, 即現在行念佛等業因,緊接著次生(當生命終之後)受往生果; 第二十願為結緣願,順後往生,即第一生作業,第三生或第三生以後受果。

第十八願為明信佛智之全分念佛,順次直接化生。

Namo Amituofo!

May 22, 2022

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

淨土信仰

To study Buddhism is to aim at becoming a Buddha. In order to become a Buddha, one must ultimately recollect the Buddhas and recite the Buddhas’ names. To become a Buddha, one has to accept and understand the context of a Buddha, the Buddha’s realm. The simplest and most expedient way to accept and understand the context of a Buddha and the Buddha’s realm is to recite Namo Amituofo.

This is because the Six-Syllable Name (Namo Amituofo), already perfectly and completely contains all of the merit, virtues, and functional capacities of the Buddha’s realm. If we don’t recite Namo Amituofo, it is very difficult to rely on our own power [to become a Buddha].

學佛就是要成佛,要成佛最後都是要憶佛念佛,領悟佛的內容、佛的境界,這樣才能成佛。要領悟佛的內容、佛的境界,念南無阿彌陀佛是最簡單、方便的。

因為南無阿彌陀佛這六字圓滿包含著佛界的功德與功能,如果不是念南無阿彌陀佛,靠自己的力量就非常的艱難。

Namo Amituofo!

May 21, 2022

A verse about “Non-retrogression upon rebirth” from “In Praise of Dharma Practice” by Master Shandao

善導大師語錄法事讚》「生即不退」之偈:

The Saha Realm is a world of suffering that is not suitable for living.

The Land of Bliss is an unconditioned world that is truly splendid.

All nine levels of sentient beings can attain the state of non-retrogression if they dedicate the virtues they have attained.

They become Avinivartaniya Bodhisattvas in the state of no-birth.

娑婆極苦非生處,

極樂無為實是精;

九品俱迴得不退,

阿鞞跋致即無生。

Namo Amituofo!

May 20, 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

On the Difficult Path, it is required for a practitioner to take a very long time in practicing thousands of various virtues. This is called “Cultivating wisdom and blessings for countless eons, and planting the seeds of goodness for a hundred kalpas”, enabling him to reach the realm of Buddhahood. At the same time, he is always at risk of having setbacks. Thus, in the Chapter on the Easy Path, Nagarjuna Bodhisattva includes in the Difficult Path the characteristics of “various”, “lengthy” and “setbacks”. This means the practitioner has to cultivate various kinds of virtues for an extremely long time, and will very likely stumble in the course of his practice.Hence, the reason it is called the Difficult Path.

「難行道」是要自己去實踐種種六度萬行,而且經過好長好長的時間,也就是所謂的「三祇修福慧,百劫種相好」,才能夠達到成佛的境界,同時還有可能在半途退墮下來,所以龍樹菩薩在《易行品》裏,分判難行道是「諸」、「久」、「墮」,要修種種法門,要經過漫長的時間,而且很有可能會退墮下來,這就是難行道。

Namo Amituofo!

May 19, 2022

Master Yinguang’s Short Teaching - advising all sentient beings of different aptitudes to practice Amitabha-recitation

印光大師法語「普勸眾機」之「皆須修習」文

Before becoming a Buddha, we rely on Amitabha-recitation as self-cultivation.

After becoming a Buddha, we rely on Amitabha-recitation to deliver sentient beings.

未成佛前,仗以自修;已成佛後,賴以度世。

Namo Amituofo!

May 18, 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

“Wish to be reborn in my Land” is the mind of aspiration to be reborn in the Land of Bliss. It does not mean to just believe in the existence of Amitabha Buddha and the Land of Bliss; but, to really aspire to be reborn in the Land of Bliss. Furthermore, we should also believe that Amitabha Buddha’s Land of Bliss is ours. At the same time, we should believe that Amitabha Buddha is not millions and billions of Buddha-lands away, and he is not in a lofty position for us to worship. Amitabha Buddha comes here to intimately and earnestly ask us to accept his deliverance to his Land of Bliss.

「欲生我國」是我們願生極樂的心,不但信有阿彌陀佛,信有極樂世界,也真的願生極樂世界。除此之外,進一步,還要信阿彌陀佛的極樂世界是我們的,同時要相信阿彌陀佛不是遠在十萬億佛土之外,不是高高在上讓我們膜拜而已,阿彌陀佛是很親切的來到這裏呼喚我們,拜託、要求我們給祂救度到祂的極樂世界去。

Namo Amituofo!

Tuesday, May 17, 2022

May 17 2022

May 17, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

(continued)

There is awesome power in the merit and virtues of Amitabha Buddha’s Name. It enables us to recite it for our whole lives, ten times, or even one time. (if we come across this teaching near the end-of-life) In this way all of us can easily reach our goal. It is easy because Amitabha’s vow is profound and weighty.

So, we know this Name is light, and the light empowers the Name. Amitabha Buddha delivers us through this Name in the form of light, so as to enable us to attain the benefits in the present life or a future life.

光號攝化

這句名號有阿彌陀佛的威神功德力量在裡面,使得我們上盡一形念佛也好,或者臨終才遇到這個法門、只念十聲一聲也好,都容易達到我們所求的目標,容易往生,因為阿彌陀佛的誓願深重。

故知,這句名號就是光明,光明本身也是名號。阿彌陀佛以這光明名號來救度我們,讓我們現當二益都能得到。

Namo Amituofo!

May 16 2022

May 16, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

To embrace and deliver through the Name in the form of light.

To embrace and deliver through the Name in the form of light means, Amitabha embraces and delivers sentient beings with his six-syllable Name and also his light.

Master Shandao says in the Praise of the Rite of Rebirth, “The honorable Amitabha set forth a profound and weighty vow. He teaches and delivers sentient beings in the ten directions with his Name in the form of light. It enables them to have faith, aspiration, and practice Amitabha-recitation. Whoever recites until the end of his life, ten times, or just one time, can be easily reborn by the power of Amitabha’s great vow.”

Amitabha Buddha set forth the 48 vows in the causal ground, the most important among them is the 18th Vow. He embraces and delivers sentient beings in the ten directions with his Name in the form of light, in order to enable them to have full confidence in reciting this Name. This is true whether they are benefitted in the present life or in a future life. This Name is like a magic box. We can take out anything that we wish. No matter how much we want, we can get it through Amitabha-recitation.

(to be continued tomorrow)

光號攝化

「光號攝化」,就是阿彌陀佛以他的光明和六字名號來攝化、救度眾生。

善導《往生禮讚》云:彌陀世尊,本發深重誓願,以光明名號攝化十方,但使信心求念;上盡一形,下至十聲、一聲等,以佛願力,易得往生。

阿彌陀佛因地發下四十八大願,尤其第十八願,以光明名號來攝化十方所有眾生,使十方眾生有信心稱念這句名號,不論是現世利益還是當來利益,這句名號就像百寶箱,可以任運、隨意地支取,要支取多少,都可以以念佛為之。

Namo Amituofo!

May 15 2022

May 15, 2022

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

淨土信仰

If an Amitabha-reciter wishes to know of his death in advance, so that he can smoothly be reborn, he must make the necessary adjustments in his present life. In dealing with other people, he shouldn’t argue or haggle. Wherever, whenever, whatever he does, he should always recite Namo Amituofo, Namo Amituofo, Namo Amituofo...

Whether he is in a monastery, a Buddhist center, a washroom, or any other room, he always recites Namo Amituofo, Namo Amituofo, Namo Amituofo...

念佛人如果希望未來能預知時至,順利安然往生,平生就要自我調整,於待人接物時,心中沒有計較,不管到什麼地方,什麼時候,做什麼事情,都是南無阿彌陀佛...南無阿彌陀佛...南無阿彌陀佛......。

不管在大雄寶殿也好,在念佛堂也好,在房間也好,在衛浴間也好,都是南無阿彌陀佛...南無阿彌陀佛...南無阿彌陀佛......。

Namo Amituofo!

May 14 2022

May 14, 2022

A verse about the “realization of the Dharma Body” from “In Praise of Dharma Practice” by Master Shandao

善導大師語錄

《法事讚》「證得法身」之偈:

Having seen the lotus altar, we are so excited!

Because we have returned to naturalness by following the Buddha, we delight in freedom.

Amitabha’s Land is completely natural.

It is flawless, without the arising of any thoughts, and returning to truth.

We always accompany the Buddha in coming and going, moving and halting.

We realize the unconditioned body of the Dharma-Nature.

既見華台心踴躍,從佛逍遙歸自然;

自然即是彌陀國,無漏無生還即真;

行來進止常隨佛,證得無為法性身。

Namo Amituofo!

May 13 2022

May 13, 2022

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

淨宗判教 – 難易二道判

In the sacred path in general, there are 51 stages to master in order to reach the state of Wonderful Enlightenment. One must have also attained the Ten Faiths, theTen Dwellings, the Ten Practices, the Ten Dedications, the Ten Grounds, and the Equal Enlightenment. Amitabha Buddha enables us to arrive at the 52ndstage by merely reciting his Name with faith and aspiration. That is why it is called a teaching of “lateral transcendence”.

Nagarjuna Bodhisattva drew an analogy of boarding a ship. (Symbolizing Amitabha’s Other Power) We can relax with joy and peace, and travel the easy path. Through the power of the ship, we soon arrive at the other shore.

一般聖道門要經過十信、十住、十行、十迴向、十地,總共有五十一個階位才到等覺、妙覺而成佛。阿彌陀佛則讓我們只要信願念佛,就立刻到達第五十二的階位,所以叫「橫超」的法門。

龍樹菩薩以坐船來比喻,坐船的法門,是安樂的法門,是易行的法門,而且靠船的力量不久到彼岸。

Namo Amituofo!

May 12 2022

May 12, 2022

Master Yinguang’s Short Teaching advising all sentient beings with different aptitudes - A text urging everyone to practice Amitabha-recitation

印光大師法語「普勸眾機」之「皆須修習」文

Whether one is a Bodhisattva of Equal Enlightenment or an ordinary being destined for Avici Hell, one should cultivate Amitabha-recitation.

上至等覺菩薩,下至阿鼻種性,皆須修習。

Namo Amituofo!

May 11 2022

May 11, 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)

Who will Amitabha deliver ? Those who recite his name and wish to be reborn in his land. If you hear and accept this principle, isn’t faith already included? So, faith is not just faith by itself, and faith cannot be found or produced by ourselves. “Assured rebirth through name-recitation” is already an expression of our faith.

So, in his 48 word explanation of the 18th Vow, Master Shandao says in the last two sentences – “sentient beings who recite Amitabha’s Name are certain to attain rebirth. This phrase is like a bright sun in a beautiful sky shining all over the universe.”

彌陀要救度誰?是要救度願生稱名的人。當領受這個道理時,豈不是信就在裡面了?所以,信不是在信的本身,信也不是我們自己產生或去哪裡尋找,「稱名必生」本身就是信。

所以善導大師「四十八字願成釋」最後兩句就是「眾生稱念,必得往生」,可說是杲日麗天,朗照宇宙。

Namo Amituofo!

Wednesday, May 11, 2022

May 10 2022

May 10, 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

“Wish to be reborn in my Land” was spoken from the point of view of the vows that Amitabha Buddha made. The reason Amitabha made his vows was to call upon sentient beings in the ten directions asking , “please come to my Land of Bliss?” If you come here, you will no longer reincarnate or accumulate negative karma. You will never again suffer, become old or sick, and never die. In addition, you will gain the six paranormal powers and quickly become a Buddha.

(to be continued tomorrow)

「欲生我國」這四個字,是站在阿彌陀佛發願的立場來說的。阿彌陀佛發願的目的是在呼喚救度十方眾生,你要到我的極樂世界來,你要快一點到我的極樂世界來;你來了之後,不但不再輪迴、造罪造業、受苦受難,而且永遠不會老病,永遠不會死亡;不但六通具足,而且速證佛果。

Namo Amituofo!

May 9 2022

May 9, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

The Original Intent of Shakyamuni Buddha

What was the original reason for Shakyamuni to appear in this world? Shakyamuni Buddha appeared in this world to comprehensively deliver sentient beings. The method that can most easily accomplish this is the teaching of Amitabha’s deliverance.

Shakyamuni Buddha appeared in the world to preach for 49 years, and to share the Dharma with over 300 assemblies. His ultimate and original intent was to propagate the teaching of Amitabha Buddha’s deliverance – expressed in the 18th Vow. So, it can be said that “the reason for Shakyamuni’s appearance in the world was only to teach Amitabha’s Fundamental Vow.”

釋尊本懷

釋尊出現於此世之本意。釋尊所以出世間,意在普度諸眾生,而能普度眾生的法,即是彌陀救度之法。

釋迦牟尼佛出現在這個世間,說法四十九年,講經三百餘會,最究竟的本懷、最後的目的,就是要宣揚阿彌陀佛救度的法門 —— 也就是第十八願。可說「釋尊所以出世間,唯說彌陀根本願」。

Namo Amituofo!

May 8 2022

May 8, 2022

Short Dharma Teachings about Faith in the Pure Land

淨土信仰

Whether our mind is calm or not during Amitabha-recitation does not matter. If the mind of aspiration to rebirth in the Land of Bliss, the exclusivity in reciting Namo Amituofo, and the exclusive reliance on Amitabha Buddha’s deliverance are unchanged, he or she is 100% assured of rebirth.

This is because, according to Amitabha’s Vow, you are not required to be reborn with a pure mind; but, to sincerely and joyfully entrust, and wish to be reborn in Amitabha’s Land even ten times”. So, rebirth is an effect of relying on the power of the merit and virtues contained in the Name, rather than relying on our own skills.

不管念佛的時候心中寧不寧靜,都沒有關係,只要願生極樂之心肯定,專念南無阿彌陀佛,專依靠阿彌陀佛的救度,永不改變,這樣的念佛,都百分之百往生極樂世界。

因為阿彌陀佛的願,不是要你清淨心往生,而是「至心信樂,欲生我國,乃至十念」,是靠名號的功德力往生,不是靠我們自己的功夫往生。

Namo Amituofo!

May 7 2022

May 7, 2022

A verse about the “real and pure reward land” quoted from “In Praise of Dharma Practice” by Master Shandao

善導大師語錄《法事讚》「真淨報土」之偈:

Amitabha’s Buddha-land is pure and splendid,

The Three Wretched Realms, the Six Realms, and even the names of those realms are absent forever.

All things there are comprised of inconceivable virtues, which are so hard to depict,

And every kind of wondrous, delicate phenomena is marvellously refined.

彌陀佛國真嚴淨,

三惡六道永無名;

事事莊嚴難可識,

種種妙微甚為精。

Namo Amituofo!

May 6 2022

May 6, 2022

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

淨宗判教 – 難易二道判

(continued)

Nevertheless, even though it is easy to practice, it cannot be implemented if practitioners do not understand this principle. So, it is known as “the commencement of practice through understanding or gaining understanding through devotion.”

Subsequently, it proceeds to the stage of “no more understanding once practice commences”. This means that, once we start practicing the recitation of Amitabha’s Name with singleness of mind, all of the understanding, belief, and acceptance, will be stored in the bottom of our hearts. Thereafter, all that is necessary is the recitation of Amitabha’s Name for the rest of one’s life. Due to such a learning process, we first develop the correct understanding of the principles and theories, we are then able to have pure faith and the correct practice.

然而儘管是「易行道」,若是對道理不了解往往也無從實踐,所以「行由解起」,行是由理解、信解而生起的,當然接下來要「行起解絕」,當我們進入實踐,也就是一心念佛的時候,前面所理解所信受的就通通存在於內心之底,此後就儘管念念不捨的稱名念佛就好,也因為過程是這樣,所以我們對於教理,必須先有正確的理解、把握,這樣才能夠有正信與正行。

Namo Amituofo!

Friday, May 6, 2022

May 5 2022

May 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

Our teaching is an Easy Path. “Easy practice” is the benchmark of our teaching. If it is easy, it is our teaching. If not, it is not our teaching. So, a major characteristic of the Pure Land teaching is “easiness”.

(to be continued tomorrow)

我們這個法門是「易行道」,「易行」就是我們這個法門的標準,合乎「易」,就是我們這個法門,如果所講的不合乎「易」,那就非淨土門,所以淨土門的特色就是「易」,就是易行道。

Namo Amituofo!

May 4 2022

May 4, 2022

Master Yinguang’s Short Teaching about The Conclusive Return to the Pure Land School

印光大師法語「歸宗結頂」之文

(continued)

Pure Land is a teaching that fuses the Three Vehicles and the Five Natures. It enables the practitioner to realize the eternal truth.

It also leads both sacred and ordinary beings to the other shore.

That is why all sentient beings of the Nine Realms return to the Pure Buddha-land and all of the Buddhas in the ten directions unanimously praise Amitabha Buddha.

It is explained in thousands of Sutras, and is expounded in millions of Shastras.

So, we can truly conclude that Pure Land is the ultimate teaching in this era and the greatest teaching of the Unsurpassed One Vehicle. Those who have not planted many virtuous roots are unable to encounter it even after many eons.

Now that we have the chance to see and hear this teaching, we should practice it diligently.

匯三乘五性,總證真常; 導上聖下凡,同登彼岸。

故得:九界咸歸,十方共讚;千經並闡,萬論均宣。

誠可謂: 一代時教之極談,一乘無上之大教也。

不植德本,歷劫難逢; 既獲見聞,當勤修習。

Namo Amituofo!

May 3 2022

May 3, 2022

Master Yinguang’s Short Teaching about The Conclusive Return to the Pure Land School

印光大師法語「歸宗結頂」之文

(continued)

That is why:

All of the ocean-like assemblies in the Flower Adornment Sutra abide by the King of the Ten Great Vows.

Through the practice of the single recitation of the Name of the Buddha ( as taught in the Lotus Sutra), all practitioners can awaken to the Real Mark of all Dharmas.

This is the most supreme and expedient practice, as stated by Asvaghosa Bodhisattva, in his Shastra on Bringing Forth Faith in the Mahayana.

This is the Easy Path which empowers one to complete the Way quickly, as stated by Nagarjuna Bodhisattva in the Dasabhumika Vibhasa Sastra.

After the Buddha entered Nirvana, the Great Master Zhizhe taught the Shastra on the Ten Doubts, and resolutely pursued rebirth in the Western Land.

The Great Master Yongming, who was a manifestation of Amitabha Buddha, wrote the Four Selected Matters, and recited the Buddha’s Name for the remainder of his life.

(to be continued tomorrow)

是以:《華嚴》海眾,盡遵十大願王;

《法華》一稱,悉證諸法實相。

最勝方便之行,馬鳴示於《起信》;

易行疾至之道,龍樹闡於《婆沙》。

釋迦後身之智者,說《十疑論》而專志西方;

彌陀示現之永明,著《四料簡》而終身念佛。

Namo Amituofo!

Monday, May 2, 2022

May 2 2022

May 2, 2022

Master Yinguang’s Short Teaching about The Conclusive Return to the Pure Land School

印光大師法語「歸宗結頂」之文

(continued)

Without cutting off the karma of delusion,

One will arrive at the stage of Becoming Buddha after One More Life.

One will attain the assurance of perfect Bodhi (Enlightenment), in his present life.

If sentient beings in the nine realms do not follow the Pure Land teaching, they will be unable to complete the Buddha way.

If the Buddhas in the ten directions renounce this teaching, they will be unable to fully benefit all ordinary beings.

(to be continued tomorrow)

不斷惑業,得預補處;即此一生,圓滿菩提。

九界眾生離是門,上不能圓成佛道;

十方諸佛捨此法,下不能普利群萌。

Namo Amituofo!

May 1 2022

May 1, 2022

Master Yinguang’s Short Teaching about The Conclusive Return to the Pure Land School

印光大師法語「歸宗結頂」之文

(continued)

All of the side teachings, round teachings, sudden teachings, or gradual teachings, flow from the Pure Land Dharma Realm. All of the practices of the Great Vehicle, Small Vehicle, expedient teachings, and real teachings, will return to this Dharma Realm.

(to be continued tomorrow)

偏圓頓漸一切法,無不從此法界流;

大小權實一切行,無不還歸此法界。

Namo Amituofo!

April 30 2022

Apr 30, 2022

Master Yinguang’s Short Teaching about The Conclusive Return to the Pure Land School

印光大師法語「歸宗結頂」之文

(continued)

This teaching is suitable for people with all varieties of virtuous roots - supreme, medium and inferior. It also encompasses all Buddhist schools, such as Chan (meditation), Vinaya (precepts) and doctrinal (sutra studies).

It is similar to the rain that can moisten all living beings. It is also like a great ocean that takes in water from all rivers.

(to be continued tomorrow)

普被上中下根,統攝律教禪宗。

如時雨之潤物,如大海之納川。

Namo Amituofo!

April 29 2022

Apr 29, 2022

Master Yinguang’s Short Teaching about The Conclusive Return to the Pure Land School

印光大師法語「歸宗結頂」之文

Isn’t it wonderful, Pure Land is truly a teaching! In this teaching, by the time your mind thinks of the Buddha, your mind instantly becomes the Buddha. Those who point straight to their minds, as in the practice of Chan, are considered to be less specific. (as compared to Pure Land teachings) In this teaching, by the time you call Amitabha’s Name, the Name instantly becomes Amitabha Buddha. Those who practice the realization of the Way through many eons are considered to have fewer benefits and achievements [as compared to the former circumstance].

(to be continued tomorrow)

大矣哉!淨土法門之為教也。

是心作佛,是心是佛,直指人心者,猶當遜其奇特;

即念念佛,即念成佛,歷劫修證者,益宜挹其高風。

Namo Amituofo!

April 28 2022

Apr 28, 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

“Sincerely and joyfully entrust”, means the minds of devotion and genuineness. If we wish to be reborn in the Land of Bliss, we must be sincere, and not just mouth the words. If we don’t want to be reborn, or hope to be a human again, we are not “sincere”. This “sincere” consists of: “joyfully entrust”, “wish to be reborn in the Land of Bliss”, and also “even ten times”.

「至心信樂」的「至心」就是虔誠的心、真實的心。我們要往生極樂世界,內心要真誠,不是嘴上講要往生,但心裏卻不想往生,或是希望將來還要再來做人享福。這樣就不是「至心」。所以這個「至心」包含「信樂」,包含「欲生極樂世界」,包含「乃至十念」。

Namo Amituofo!

April 27 2022

Apr 27, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

Birth through a womb

There are two modes of rebirth in the reward Land of Bliss, birth through a womb, and birth through manifestation.

Because they doubt the Buddha’s wisdom, those who cultivate miscellaneous practices, will not have their flowers open or see the Buddha immediately upon rebirth. They have to stay inside the flower (womb) for a certain period of time, and come out later. This is known as “rebirth through a womb”. It is analogous to an embryo growing within a uterus before it is ready to be born.

The Infinite Life Sutra says, “They are born in the womb palace; but, cannot see the Three Gems or make offerings to the Buddha for 500 years. Because they do not know the practices of the bodhisattva teachings, they cannot practice to accumulate merit and virtues.”

胎生

往生極樂報土的二種方式(胎生、化生)之一。

修雜行者,疑惑佛智故,往生後不能立即花開見佛,須滯住蓮花之內若干時節然後乃出,稱為胎生,乃是藉此界嬰兒在胎中漸漸長大而後乃出為喻。

《無量壽經》言:「生彼宮殿,五百歲不見三寶,不得供養於佛,不知菩薩法式,不得修習功德。」

Namo Amituofo!

April 26 2022

Apr 26, 2022

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

淨土信仰

(continued)

Thus, ordinary beings like us attempt to devote our merit and virtues for the sake of rebirth in the Land of Bliss; but, the cause and effect do not match. This is because our merit and virtues contain “few virtuous roots and few meritorious blessings”. That is why the scripture says, “Rebirth in the Land of Bliss does not result from our virtuous practices.”

因此要以我們凡夫自己的修行來往生極樂世界,是因果不吻合的,所以是「少善根、少福德」。因此經典上說:「往生極樂世界,不是以我們所作的善行來往生的。」

Namo Amituofo!

April 25 2022

Apr 25, 2022

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

淨土信仰

There are two kinds of merit and virtues, one is real and the other is unreal. Only Buddhas have real merit and virtues; thus, Amituofo has real merit and virtues. Unreal merit and virtues result from the karma of our human realm. Whether it is due to cause or effect, all merit and virtues attained through the karma of humans and all merit and virtues attained through the karma of devas (Devas enjoy their blessings) is flawed. From the Buddhas’ points of view, the practices of humans and devas are upside down, and their merit and virtues are unreal.

(to be continued tomorrow)

功德有二種,一種是真實的功德,一種是不實的功德。真實功德只有佛有,也就是只有「南無阿彌陀佛」有;不實功德是我們人間所造作的,不管因也好,果也好,人間所作的一切功德,以及天人所作的一切功德(當然天人都是享福,很少作功德),都是有漏的,以佛的眼光來看,都是顛倒的,都是屬於不實的功德。

Namo Amituofo!