June 26, 2022

Jun 26, 2022

Master Yinguang’s Short Teaching about “throwing away intelligence and learning to be a fool”

印光大師法語「拋智學愚」之文(勸矜智人) 

As an Amitabha-reciter, one should not rely on his own intelligence and wisdom. In fact, he should throw both of these into the Eastern Ocean. It is best for him to learn that he is a foolish man, and, even more importantly, to scrupulously continue the practice of Amitabha-recitation.

念佛之人,勿自仗聰明智慧,須拋之於東洋大海外。 最好學愚夫愚婦,老實行持為要。

Namo Amituofo!

June 25, 2022

Jun 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

(continued)

The word “even” and the phrase “for one day ... and for seven days” have the same meaning. It also includes, Even - ten times, five times, one time, one thought, eleven times, twenty times, hundreds and thousands, millions and billions of times. That is to say: from the moment you believe, follow, and aspire to be reborn, you should practice name-recitation until the end-of-life, and nothing else. This is the meaning of “even ten times”.

所以「乃至」與「若一日......若七日」的「若」字一樣的意思,乃至十聲、乃至五聲、乃至一聲一念;乃至十一聲、乃至二十聲、乃至百千萬億聲,也就是說:從你信順願生的當下,一直到臨命終時,都是稱名念佛,這就是「乃至十念」。

Namo Amituofo!

June 24, 2022

Jun 24, 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

Some people misunderstand the meaning of “even ten times” stated in Amitabha’s 18th Vow. They think that they must recite ten times, not eleven times; and it will not work if they recite nine times, because they missed one time. This is totally wrong.

They neglect the word “even”. “Even ten times” does not mean that “ten times” is fixed, or that it only works by reciting “ten times”. It is not like that.

(to be continued tomorrow)

「乃至十念」有人誤解為只要十聲念佛、不用十一聲;如果念了九聲,那也不行,因為缺少了一聲。這是完全錯誤的,完全忽略了上面的「乃至」兩個字。

因為是「乃至」十念,並不是說固定十念、唯有十念,並不是這樣。

Namo Amituofo!

June 23, 2022

Jun 23, 2022

The 31 Verses Explaining the Amitabha Sutra from “ In Praise of Dharma Practices” by Master Shandao

善導大師《法事讚》 轉《阿彌陀經》31偈語

2. A Verse to Praise the Master of Buddhism

Wishing to be reborn, wishing to be reborn

Shakyamuni Tathagata attained perfect Enlightenment, and delivered sentient beings by preaching for forty nine years.

The Buddha preached and taught sentient beings in the five regions of Tianzhu (ancient India). All demons and those of external paths returned and took refuge in the Buddha.

No one in heaven or earth surpasses the Buddha. It is extremely difficult to encounter the compassionate Buddha who delivers those in suffering.

Sometimes, the Buddha emits the divine light permeating the Six Realms. Those who are in contact with that light will become kind-hearted.

All can be benefitted, whether the Buddha is physically present or appears in his non-physical state. They will never again fall into the Three Wretched Realms, and no longer need to seek the way to return home.

Sometimes, the Buddha shakes the land and sea, mountains and rivers, in order to awaken those who are ignorant, and those whose faith is not yet deep enough.

Sometimes, the Buddha speaks of the Dharma based on his own intent and advises sentient beings in many expedient ways to enter the forest of Dharma.

The forest of Dharma is Amitabha’s Land, which consists of undisturbed freedom and joy.

The multitude admires and unanimously aspires to be reborn there, hold fragrant flowers in their hands, and always make offerings to the Buddha.

2. 讚教主偈

願往生 願往生

釋迦如來成正覺 四十九載度眾生

五天竺國皆行化 邪魔外道盡歸宗

天上天下無過佛 慈悲救苦實難逢

或放神光遍六道 蒙光觸者起慈心

或住或來皆盡益 三塗永絕斷追尋

或震大地山河海 為覺萌冥信未深

或自說法教相勸 展轉相將入法林

法林即是彌陀國 逍遙快樂不相侵

眾等傾心皆願往 手執香華常供養

Namo Amituofo!

June 22, 2022

Jun 22, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

The Characteristics of the Aptitudes of Sentient Beings

The Great Wisdom Shastra says, “ In the worldly realm of the five desires, (such as sound, matter, smell, etc.) most sentient beings crave them, and are unwilling to depart from them. With respect to all Dharma, they compare existence with non-existence, or permanence with impermanence.”

We are born in the world of Five Kinds of Turbidity. Basically, we have turbidity of views and turbidity of afflictions. Our thinking and our behaviours are also turbid, they are unfolded from the deeply -rooted afflictions caused by greed, hatred and delusion. So, this world of course contains more wickedness than virtues.

The Ksitigarbha Sutra directly says, “Among sentient beings in Jambudvipa, all of their actions and thoughts are karma and also a source of offenses. For this reason, we have to look at ourselves honestly, to appraise whether we do more good or bad. Who dares to say that they possess more virtue and less wickedness?

眾生機相

《大智度論》言:「諸眾生,於世間一切聲、色、香等五欲境界,多生貪愛,不能捨離;又諸眾生,於一切法,計有計無,及計斷常等見。」

我們都生於五濁惡世,根本上都有見濁、煩惱濁。從思想上的混濁,以及根深蒂固貪瞋癡的煩惱所展現出來的心念、行為,當然就是惡多善少。

《地藏經》就直截了當地說:「南閻浮提眾生,舉止動念,無不是業,無不是罪。」

所以,老實反省、檢討自己一生到底是善多還是惡多的時候,我們誰都不敢說自己是善多惡少。

Namo Amituofo!

June 21, 2022

Jun 21, 2022

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

淨土信仰

(continued)

Second - the perfection of vows and practices with respect to taking refuge through faith. Upon hearing about the awesome virtues of the Name, sentient beings accept it based on faith. This is what is known as “faith in other power”. This faith is of course perfected through the vows and practices contained within the Name. These are known as “the perfected vows and practices that instill faith”.

Third - perfection of vows and practices with respect to Amitabha-recitation. As sentient beings continuously recite Amitabha’s Name, their faith is perfected. Their uninterrupted name-recitation wholly reflects their faith. The Name, which is the body of their faith, can be realized through their verbal karma, and the vows and practices are replete in their every single name-recitation. The vows and practices contained within the Name nourish our faith with every recitation.

歸命信心具足願行:眾生聞其名號之威德時,名號成為眾生的信心,此謂之他力信心,此信心自然具足名號所具的願行,故說信心具足願行。在此能具的是信心, 所具的是名號中的願行。

稱名念佛具足願行:眾生既然具足信心,則能相續稱名,其稱名是信心全現的稱名,亦即信心之體的名號當體顯現於口業,故一聲一聲的稱名都具足願行,在此能具的是稱名,所具的是信心中之願行,亦即名號中本具的願行。

Namo Amituofo!

June 20, 2022

Jun 20, 2022

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

淨土信仰

There are three kinds of perfection of vows and practices.

First - perfection of vows and practices with respect to the Dharma body of the Name –

“Vows” refers to the great vows to deliver sentient beings. These are the great vows made by Amitabha, who took 5 eons to perceive and create the vows, when he was still in the causal ground.

“Practices” refers to the karmic practices to accomplish the vows. These are the great practices performed by Amitabha, who took countless eons to complete his cultivation.

The Name “Namo Amituofo” was accomplished upon the perfect completion of these vows and practices. All merit and virtues attained through his great vows and practices are perfectly contained and provided within the Name. Thus, the Name was perfected through Amitabha’s vows and practices. In this respect, the Name is the entity that perfects, while the vows and practices accomplished in the causal ground after 5 eons are the ones that were perfected.

(to be continued tomorrow)

三種願行具足:

法體名號具足願行:

願是救度眾生的大願,亦即彌陀於因位之時五劫之間所思惟發起的大願;

行是成就此願的行業,亦即是彌陀兆載永劫之間所苦修完成的大行。

願行圓滿而成南無阿彌陀佛,因位的大願大行之功德都具備於名號中,故此六字名號毫無欠缺的具足此願與行。在此能具的是名號,所具的是因位五劫永劫的願行。

Namo Amituofo!

June 19, 2022

Jun 19, 2022

A verse stating “only Buddha is pure and relaxed” quoted from ‘In Praise of Dharma Practice’ by Master Shandao

善導大師語錄《法事讚》「唯佛獨閑」之偈

All ninety-five kinds of heterodox teachings spoil the sentient beings in the world.

The Buddhist teaching is the only one that is pure and relaxed.

The aspirations of the Perfectly Enlightened extend boundlessly.

Returning to the burning house to deliver human and celestial beings.

九十五種皆污世,唯佛一道獨清閑;

出到菩提心無盡,還來火宅度人天。

Namo Amituofo!

June 18, 2022

Jun 18, 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

An Amitabha-reciter who follows the Fundamental Vow, no matter if he believes or not, or if he knows it or not, as long as he exclusively recites Amitabha’s Name, he will naturally comply with the Easy Path of practice. Why? It is because it naturally matches Amitabha Buddha’s 18th Vow and Amitabha’s other vows. Amitabha Buddha will respond to him naturally, and he will be embraced by Amitabha’s light and never forsaken; enjoying the immeasurable, boundless, inconceivable merit and virtues of the Name.

本願念佛人不論知不知、信不信、淨不淨,只要專稱彌陀佛名,自自然然就合乎易行道,為什麼?因自自然然就跟阿彌陀佛第十八願相應,相應於彌陀的願,跟阿彌陀佛自自然然就感應道交,蒙受彌陀光明的攝取不捨,承受這句名號無量無邊不可思議的功德。

Namo Amituofo!

June 17, 2022

Jun 17, 2022

Master Yinguang’s Short Teaching about “a true Amitabha-reciter” (to urge a common layman)

印光大師法語「真念佛人」之文(勸平常人)

Those who thoroughly understand all the teachings of all schools can be true Amitabha-reciters. However, those who know nothing and practice no other teachings, but can only speak, can also be true Amitabha-reciters. Apart from these two types, whether a person is true or untrue depends on his effort and his observance of the teaching.

通宗通教之人,方能作真念佛人。而一無所知、一無所能之人,但止 口會說話,亦可為真念佛人。去此兩種,則真不真,皆在自己努力、依教與否耳。

Namo Amituofo!

June 16, 2022

Jun 16, 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

There are two meanings of “even” in the phrase “even ten times” in the text of the Fundamental Vow:

1. “Even” refers to those who come across the teaching in the present lifetime. They are able to practice name-recitation throughout the remainder of this life.

2. “Even” also refers to those who come across the teaching near the end-of-life, then name-recitation can be practiced as short as ten times, one time, or even one thought.

Simply speaking, those who come across the teaching in the present lifetime should recite Amitabha’s Name throughout the remainder of this life. Those who come across the teaching near the end-of-life can recite Amitabha’s Name for as long as the length of one thought.

本願文之「乃至十念」之「乃至」有二意:

一、乃至平生之機,則上盡一形之念佛;

二、乃至臨終之機,則下至十聲一聲一念之念佛。

簡言之即是「平生之機,上盡一形;臨終之機,下至一念」。

Namo Amituofo!

June 15, 2022

Jun 15, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

A Text Quoted by Taking its Meaning Only

When a patriarch quotes the scriptures, he may not copy it word for word without any addition or omission, because he intends to make it concise and more easily understood. He does this so that the profound meaning of the scriptures can be simply and clearly expressed.

For example, many Pure Land patriarchs quote the 18th Vow by focusing on its meaning, because the meaning of the 18th Vow, if quoted word for word, may not be correctly understood. Through explaining its meaning, people can more clearly understand the scripture. In this case, though people cannot read and understand the scripture, the teaching of the scripture still exists in the present. So, it is the intention of the patriarchs to quote by focusing on the meaning.

取意文

所謂「取意文」,就是祖師在引用經文的時候,不一定是每字每句、不增不減地引用,而往往是簡潔扼要、深入淺出地把經文解釋出來。

譬如淨土宗祖師有很多對第十八願的取意文。一般人單單依照經文文字,未必看得懂它的意思。而通過善知識的取意、解說,才看得懂經典;這樣即使經典看不見、看不懂,甚至不存在了,可是真正的法還是留存著。這是祖師取意文的用心所在。

Namo Amituofo!

June 14, 2022

June 14, 2022

31 Verses Explaining the Amitabha Sutra from in “Praise of Dharma Practices” by Master Shandao

善導大師《法事讚》 轉《阿彌陀經》31偈語

1. A Verse to Praise the Inauguration of Buddhism

Wishing to be reborn, wishing to be reborn

The great compassionate mind of all Buddhas is just one, not two.

Their teachings on delivering sentient beings are basically the same, without any differences.

Shakyamuni Buddha left his splendid Invincible Reward Land, and appeared in eight forms in Jambudvipa.

Sometimes he appeared in his true body to benefit sentient beings,

And sometimes he appeared as an assortment of sentient beings, in order to deliver slow-witted ordinary beings.

He split his body in the Six Realms tirelessly,

And transformed according to the karmic circumstances necessary to deliver beings in all kinds of existences.

Beings living all kinds of existences have different views and understandings, as their minds are not the same;

So, there are eight-four thousand kinds of Buddhist teachings to deliver them.

Though each teaching seems different from the others, they are actually not different.

The fundamental difference between all of the teachings is virtually the same.

It is the same because of the original reason for the appearance of the Tathagata;

Yet, It is different because of his compassionate mind.

With his compassionate mind, the Buddha always thinks of his karmic connection with all sentient beings in the Three Realms,

And because the wicked roots of celestial and human beings, and the beings in the other four realms are deep.

All Buddhas in the past, present and future come to this world to deliver them;

However, sentient beings fail to encounter them because of karmic obstructions resulting from ignorance.

We should feel ashamed for not appreciating that Shakyamuni Buddha’s great vow to deliver ordinary beings is weighty,

And he, without forsaking anyone, delivers sentient beings who commit the karmic offenses of the Ten Unwholesome Deeds in the Land of Saha.

It is a rare blessing for us to come across the Buddha’s teaching revealing the Pure Land.

Being freed from the cage of afflictions with the aid of the divine Buddha, our sufferings are ended forever.

Sighing mournfully with sorrow in our hearts,

Let’s hold fragrant flowers in our hands and always make offerings to the Buddha.

1. 讚教興偈

願往生 願往生

諸佛大悲心無二 方便化門等無殊

捨彼莊嚴無勝土 八相示現出閻浮

或現真形而利物 或同雜類化凡愚

分身六道無停息 變現隨宜度有流

有流見解心非一 故有八萬四千門

門門不同亦非別 別別之門還是同

同故即是如來致 別故復是慈悲心

悲心念念緣三界 人天四趣罪根深

過現諸佛皆來化 無明業障不相逢

慚愧釋迦弘誓重 不捨娑婆十惡業

稀遇道場聞淨土 騰神永逝出煩籠

眾等傷心共悲嘆 手執香華常供養

Namo Amituofo!

June 13, 2022

Jun 13, 2022

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

淨土信仰

(continued)

A person may question his ability to be reborn because he believes, “ even though I really aspire for rebirth, I cannot give up worldly matters, and I possess the Five Sensual Desires.”

Actually, this is a natural feeling for ordinary beings, because, if we didn’t have greed, hatred and delusion, we would not have the Five Sensual Desires. In this case, will it affect rebirth in the Land of Bliss? One ought to know: The mind of rebirth-aspiration is hidden at the bottom of our hearts. As long as we have our physical bodies, we must think of our children. So, it is inevitable to have a certain amount of attachment. However, when the time comes, we will naturally let go of everything and only aspire to be reborn in the Land of Bliss. This is called “selecting one out of two”.

有人會有疑問:「我有了這個體會,我有願生心,很想往生,可是,還是放不下世間,還是會貪著五欲。」

其實這個是自然的凡情,因為,如果我們沒有貪瞋癡,就不會執著,就不會貪著五欲。那這樣會不會影響往生極樂世界?應知那一種願生心,是潛藏在我們心底的, 只不過是肉體還存在的時候,就會掛念兒女......,難免就會有一些執著。可是時間到了,只能二選一的時候,就會完全放下,往生極樂世界。

Namo Amituofo!

June 12, 2022

Jun 12, 2022

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

淨土信仰

The root of the Pure Land teaching is the mind of rebirth-aspiration. Without the aspiration for rebirth, no further conversation is possible. For example, with respect to the exclusive recitation of Amitabha’s Name, if you have no aspiration for rebirth, you understand the exclusive recitation of Amitabha’s Name as the objective. This is incorrect.

It is because the aim of name-recitation is to attain rebirth in the Land of Bliss. Though there are benefits in reciting Amitabha’s Name in the present and future lives, the ultimate aim is to attain rebirth in the Land of Bliss.

(to be continued tomorrow)

淨土法門的根本就是願生心,沒有願生心,一切就都免談。譬如,專稱彌陀佛名,但是你沒有願生心,只以專稱彌陀佛名作為主要的宗旨,那就違背了。

因為稱名的目的,就是要往生極樂世界,念佛的利益雖有現當二益,可是,它有一個終極的目的,就是要往生極樂世界。

Namo Amituofo!

June 11, 2022

Jun 11, 2022

A verse saying “all knowledge and supernormal powers are replete” quoted from ‘In Praise of Dharma Practice’ by Master Shandao

善導大師語錄《法事讚》「明通皆具」之偈:

Go straight within the Dharma assembly of Amitabha

See the immeasurable billions of the Buddha’s splendors.

The Three Varieties of Knowledge and the Six Paranormal Powers are all sufficient.

For me to recollect my companions in the Jambudvipa.

直入彌陀大會中,

見佛莊嚴無數億;

三明六通皆具足,

憶我閻浮同行人。

Namo Amituofo!

June 10, 2022

Jun 10, 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 Pure Land teaching is an Easy Path, all of us can do it. The practitioner is only required to recite Namo Amituofo. There is no need to: contemplate the Buddha’s No-Mark, the Buddha’s Real Mark, seek enlightenment through meditative practices, think of reality before speech, or seek thorough understanding of the nature of mind, in parallel with the Pure Land teaching.

As long as someone wishes to be reborn in the Land of Bliss, and exclusively recites Amitabha’s Name, he knows his rebirth is assured. So, it is an easy, simple, quick, and direct teaching, which can be accomplished in this lifetime.

淨土法門是「易行道」,大家都做得到,只要稱念「南無阿彌陀佛」,不必觀想、觀像,不必無相念佛、實相念佛,不必禪淨雙修,不必參禪悟道、參話頭求明心見性。

只要他願生極樂,專念名號,知道決定往生,簡單容易而且快速直接,是當生成就的法門,是一生完成的法門。

Namo Amituofo!

June 9, 2022

Jun 9, 2022

Master Yinguang’s Short Teaching about those “ of great resolve and grand speech” (to urge arrogant people)

印光大師法語「志大言大」之文(勸自負者)

Because an intelligent man can usually be of great resolve and use grand speech, he is not willing to rely on the Buddha’s compassionate power; but, he would rather rely on his own power of cultivation. They are happy to let slow-witted couples enter the sacred stream in advance.

聰明人多以志大言大,不肯仗佛慈力,而以仗己道力為志事,甘讓愚夫愚婦早預聖流也。

Namo Amituofo!

June 8, 2022

Jun 8, 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

“Even” is a word of flexibility that includes different kinds of people with different aptitudes. It is similar to “in one day .... in 7 days” as said in the Amitabha Sutra.

“Even ten times” gives us the greatest flexibility, so that anyone can do it. Amitabha Buddha says, “All can be reborn through reciting my Name even ten times.

”No other buddha is more wise or compassionate than Amitabha. After deep meditation for 5 eons, Amitabha formulated his 48 Vows of Infinite Compassion. He then took countless eons to practice and accumulate the immeasurable merit and virtues that he shares with us through recitation of his Name.

「乃至」是一種含攝萬機的彈性用詞,跟《阿彌陀經》「若一日......若七日」的「若」是一樣的。「乃至十念」給了我們最大的方便,使每個人都能做得到,所以叫「乃至」。

阿彌陀佛告訴我們:「乃至十念,皆得往生」。就慈悲而言,宇宙間沒有比這個更加慈悲了,而慈悲的背後,乃是阿彌陀佛為我們五劫思惟發下四十八大願之後,又經過「兆載永劫,積植菩薩,無量德行」,所有智慧、悲願、功德大力等等都在這裏。

Namo Amituofo!

June 7, 2022

Jun 7, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

(continued)

One Body of Aptitude and Teaching

Amitabha Buddha’s Name contains Amitabha Buddha’s light, Amitabha Buddha’s life, and all of Amitabha Buddha’s merit and virtues. On one side, an Amitabha-reciter is always living within Amitabha Buddha’s light. On the other side, Amitabha Buddha’s life is always on the mind of Amitabha-reciters. For these reasons it is explained that aptitude and teaching, in physical and mental merit and virtues, are in one body”.

For those sentient beings who recite Amitabha’s Name, Amitabha Buddha immediately hears them. When they physically bow, Amitabha Buddha knows. When they think of Him, Amitabha Buddha is aware of it. This is known as the threefold karma of “aptitude and teaching in one body”.

機法一體

阿彌陀佛名號即是阿彌陀佛的光明、阿彌陀佛的生命、阿彌陀佛的全部功德。一個念佛人,一方面日夜都在阿彌陀佛的光明當中;同時,阿彌陀佛生命在這個念佛人的心中,此為「色心功德機法一體」。

念佛眾生,口稱阿彌陀佛佛即聞之,身禮拜佛佛即見之,心中念佛佛即知之,此為「彼此三業機法一體」。

Namo Amituofo!

June 6, 2022

Jun 6, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

One Body of Aptitude and Teaching

“Aptitude” refers to Amitabha-reciters, who are delivered, and “teaching” refers to Amitabha Buddha, who delivers. They combine to form one body, called “one body of aptitude and teaching”.

Amitabha’s destiny of becoming a Buddha and our destiny of attaining rebirth in the Land of Bliss combine to form one body, which forever cannot be separated.

Amitabha’s becoming a Buddha implies our rebirth in the Land of Bliss. Our rebirth in the Land of Bliss implies Amitabha’s becoming a Buddha. This is known as “aptitude and teaching in one body, in terms of rebirth and enlightenment”.

(to be continued tomorrow)

機法一體

「機」指被救度的念佛眾生,「法」指能救度的阿彌陀佛,彼此成為一體,稱為「機法一體」。

阿彌陀佛成佛的命運,跟我們往生極樂世界的命運,兩者結成一體、永不分開。有彌陀的成佛,就有了我們的往生;有了我們的往生,就有彌陀的成佛。此為「往生正覺機法一體」。

Namo Amituofo!

June 5, 2022

Jun 5, 2022

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

淨土信仰

The Commentary on the Ten Doubts concerning the Pure Land quotes the Commentary on the Great Wisdom of Deliverance and says, “It is impossible for ordinary beings who are completely entangled, to attempt to deliver iniquitous sentient beings in this wretched world with the mind of great compassion. It is similar to a baby that cannot survive without its parents, or to a weak bird that can only be fed.”

In the Commentary, it also says, “A beginner on the Bodhisattva path who has not attained the perseverance of no-birth should always be accompanied by the Buddha.”

This means that a new bodhisattva who has not reached the stage of non-retrogression should always follow the Buddha. Therefore, he must be reborn in the Land of Bliss first, so that he can follow Amitabha Buddha, avoid setbacks, and progress in the bodhisattva practices.

《淨土十疑論》裏引《大智度論》的內容說:「具縛凡夫,有大悲心,願生惡世,救苦眾生,無有是處。譬如嬰兒,不得離父母;又如弱羽,只可傳枝。」

此《論》中又說:「初心菩薩,未得無生忍,要須常不離佛。」意思是說,初發心的菩薩還沒得到無生法忍,必須經常跟在佛的身邊,要先往生極樂世界跟隨阿彌陀佛,這樣不但不會退失,而且會上進。

Namo Amituofo!

June 4, 2022

Jun 4, 2022

A verse about “voluntary extinction of ignorance” from ‘In Praise of Dharma Practice’ by Master Shandao

善導大師《法事讚》「無明自亡」之偈

Upon arrival, the flower opens and we join the great assembly.

All kinds of ignorance and afflictions are naturally extinguished.

Three kinds of enlightenment will be naturally possessed with recourse to the Buddha’s vows.

With joined palms, supernatural powers will be attained in a moment.

到彼華開入大會,無明煩惱自然亡;

三明自然乘佛願,須臾合掌得神通。

Namo Amituofo!

June 3, 2022

Jun 3, 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

(continued)

Thus, this teaching is called the Easy Path. Apart from Amitabha-recitation, all other teachings are part of the Difficult Path. It is called the “Easy Path” because it lets sentient beings hear this Name, remember and think of it, and exclusively recite the Name. So, it is truly the easiest along the Easy Path.

So, the “easiness” in the Easy Path is very simple, very easy and very secure. Moreover, sentient beings can do it whenever they have the time. That is why the teaching of Amitabha-recitation is praised to be appropriate for “people of upper, medium and lower virtuous roots. Both people of sharp and dull aptitudes are protected and embraced. It enables a thousand out of a thousand people to go to Amitabha’s Pure Land.”

因此,這個法門才能稱為「易行道」,除了念佛以外的法門,都是「難行道」。

所謂「易行道」,就是讓這句名號,聽入眾生的心中,讓他們可以憶佛念佛,專稱名號,這才是易中之易。

所以易行道的「易」,不只是很簡單、很容易、很穩當,而且是任何眾生,只要機緣成熟,都做得到的。也因為這樣,念佛法門,才被讚歎為「三根普被, 利鈍全收,萬修萬人去」。

Namo Amituofo!

June 2, 2022

Jun 2, 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 most expedient, the simplest and quickest way to renounce reincarnation, and be reborn to become a Buddha, is to recite Namo Amituofo, which can be done by everyone. It is made available by Amitabha Buddha, introduced by Shakyamuni Buddha, and recommended, extolled, and verified by all Buddhas in the ten directions.

(to be continued tomorrow)

要脫離輪迴、往生成佛,最方便、最簡捷,每一個人都做得到的,就是稱念「南無阿彌陀佛」--這是阿彌陀佛為我們準備,釋迦牟尼佛向我們介紹的,也是十方諸佛主動為我們讚歎證明的。

Namo Amituofo!

June 1, 2022

Jun 1, 2022

Master Yinguang’s Short Teaching about urging the slow-witted people so as to embrace the sharp-rooted people

印光大師法語「舉下攝上」之文(勸自卑者)

In the world, there are slow-witted, narrow minded people who misbehave. They say to themselves: our skill in practice is very basic, and our karmic offenses are deep and heavy, so how can we be reborn in this lifetime?

They do not know that their innate mind-nature is the same as the Buddha’s. Even though they commit the Five Gravest Transgressions and the Ten Unwholesome Deeds, and are on the verge of falling into hell; if they come across a good advisor near their end-of-life, who teaches them to recite Amitabha’s Name, just ten or even a few times, they can be reborn when their life ends.

This is clearly stated in the Contemplation Sutra. How can we not believe this teaching? If even such a slow-witted person is able to attain rebirth, why not me? We might have committed offenses as well as being unskillful in our practice; however, when compared to those who have committed the Five Gravest Transgressions and the Ten Unwholesome Deeds, we who practice Amitabha-recitation are much better off. In this respect, how can we give up [the practice of Amitabha-recitation] and lose the unsurpassed benefit [of rebirth]?

世有愚人,知見狹劣,謂己功夫淺薄、業力深厚,何能即生?

不知眾生心性,與佛無二,五逆十惡,將墮地獄,遇善知識,教以念佛,或滿十聲,或止數聲,隨即命終,尚得往生。

《觀經》所說,何可不信?彼尚往生,況吾人雖有罪業,雖少功夫, 較彼五逆十惡,十聲數聲,當復高超多多矣!何可自暴自棄,以致失此無上利益也。

Namo Amituofo!

May 31, 2022

May 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

Broadly speaking, Amitabha Buddha made 48 vows. Though each of the 48 vows has its own aim, they all serve the purpose of inspiring sentient beings to admire the joy of the Land of Bliss, and to renounce the sufferings in the Land of Saha, so that they can be reborn in the Land of Bliss through Amitabha-recitation.

Thus, all of the vows are unfolded from “wishing to be reborn in that Land”, as stated in the 18th Vow. Moreover, only if sentient beings can be reborn, Amitabha Buddha can become a Buddha, and Amitabha Buddha can exist.

廣的來講,阿彌陀佛有四十八大願,四十八大願雖各有其目的,但都是為了使眾生欣慕極樂之樂、厭離娑婆之苦,而念佛往生極樂淨土。所以,所有的願都是從第十八願「欲生我國」開展出來的,也唯有眾生能夠往生,才有阿彌陀佛的成佛、阿彌陀佛的存在。

Namo Amituofo!