November 16, 2022

Nov 16, 2022

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

淨宗傳承之第十八願

Why did Amitabha make his 48 vows? Undoubtedly, every single vow is solely for the sake of delivering sentient beings, even though one is the fundamental vow and the others are secondary vows.

The secondary vows are the other 47 vows, also known as the vows of admiration. Their purpose is to facilitate sentient beings in the ten directions to admire the pure adornments of the Land of Bliss, aspire to be born there, and practice exclusive recitation of Amitabha’s Name. (per the 18th Vow)

If there were no secondary vows, we would not know that the Land of Bliss is the foremost among all pure lands in the ten directions. If there were no sudden deliverance that transcends the Ten Grounds of Bodhisattvas, and expedites the achievement of Buddhahood, the magnificence of the Land of Bliss would not attract sentient beings in the ten directions to aspire to be reborn there.

(to be continued tomorrow)

阿彌陀佛發四十八大願的目的是為了什麼?每一願每一願都是為救度眾生,是無可懷疑的,只是有根本願、有枝末願。

枝末願就是其他的四十七願,也叫欣慕願,目的就是要讓十方眾生嚮往極樂世界的清淨莊嚴,而歸入第十八願的專稱彌陀佛名,如果沒有其他的願就不能顯現出極樂世界是十方世界第一的淨土,如果沒有往生就能頓超十地快速成佛,就不能顯現出極樂世界的殊勝,也就不能引起十方眾生的欣慕嚮往求生。

Namo Amituofo!

November 15, 2022

Nov 15, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

The Retribution of Happiness

Also called the “suffering of decay”. In regard to people or properties that we love, we feel sad when they change, decay, or die. For example, when people enjoy good health, a happy family, and a successful career, they view their lives as blessed.

However, at the end of life, we are bound to depart from those we love. The grace and love of the past becomes empty, and the prosperity of the bygone days will not come back again. In the end all are forms of suffering.

樂受

亦名「壞苦」。對所愛之人或物,因死亡破壞之變化所生起之苦感。譬如現在身體健康、家庭美滿、事業順利,感覺人生真是幸福,但是最後一定是生離死別,所謂「從前恩愛,至此成空;昔日榮華,而今不再」,最終都是痛苦的。

Namo Amituofo!

November 14, 2022

Nov 14, 2022

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

淨土信仰

(continued)

In our Pure Land teaching, we learn how difficult it is to set forth and achieve the Bodhi Mind. The only remedy for this is to be reborn in the Land of Bliss through reliance on Amitabha’s compassionate deliverance. After we are reborn in the Land of Bliss, and realize a Buddha’s fruition (perfect Enlightenment), the Bodhi Mind will naturally be revealed and unfold without obstruction.

It doesn’t matter whether we follow the Sacred Path or the Pure Land Path, we should still try our best within our capacities to pursue it, as the Bodhi Mind is the core of all Buddhist teachings.

因為我們學的是淨土法門,已先曉得我們的菩提心很難生起、圓滿,因此以念佛蒙受彌陀救度,先往生極樂世界,到了極樂世界證得佛果之後,自然能夠自在無礙的展現菩提心。

但是不管聖道門或淨土門,既然菩提心是佛法的核心,所以不論目前能做到多少,我們都應該隨分隨力儘量去做。

Namo Amituofo!

November 13, 2022

Nov 13, 2022

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

淨土信仰

One can pay money to take care of bodily health. One can give away money and body in exchange for life. One can give away money, body, and life in exchange for the Bodhi Mind of Buddhist teachings.

This is because the Bodhi Mind is the mind that aspires to become a Buddha. Once the Bodhi Mind is nourished, it is stored in the Alaya Consciousness life after life, and never vanishes.

(to be continued tomorrow)

為了身體可以捨去錢財,為了生命可以捨去錢財與身體,那為了佛法的菩提心,是可以捨去錢財、身體與生命的。

因為菩提心就是成佛之心,菩提心一旦長養之後,可以生生世世留存在阿賴耶識之中,永不消失。

Namo Amituofo!

November 12, 2022

Nov 12, 2022

A verse about ‘coming back home’ from the Commentary on the Contemplation Sutra by Master Shandao

善導大師《觀經疏》「歸去來」:

Come back home.

Do not linger in the village of demons.

Throughout countless eons you have experienced reincarnation within all of the Six Realms.

In those realms there is no joy of any kind, but only the sound of sorrow and sighs.

You should aspire to enter the city of Nirvana at the end of this life.

歸去來,魔鄉不可停, 曠劫來流轉,六道盡皆經; 到處無餘樂,唯聞愁嘆聲, 畢此生平後,入彼涅槃城。

Namo Amituofo!

November 11, 2022

Nov 11, 2022

Master Huijing’s Short Dharma Teaching about Classification of Teachings – Other-Power and Self-Power

淨宗判教 – 自他二力判

(continued)

It is the understanding of the Consciousness Only School that all Dharmas are only the manifestations of consciousness, including the Land of Bliss and Amitabha Buddha. So, one should rely on one’s own power to cultivate in the Land of Saha, and become a Buddha through the ultimate realization of the Buddha’s Awakening. Once realized, all terrains become the pure land. It is because this realization transcends the relativity of “pure” and “defiled”.

萬法唯識,即使是極樂世界,即使是阿彌陀佛,也是從他心中所產生的,唯心的,那是自力的法門;必須依自己的力量來修成佛,在這娑婆世界修行,最終證悟佛果。他一旦證悟佛果的話,山河大地對他來講,沒有不是淨土,都是淨土,因為超越淨與穢,哪有什麼淨土、穢土的分別?

Namo Amituofo!

November 10, 2022

Nov 10, 2022

Master Huijing’s Short Dharma Teaching about Classification of Teachings – Other-Power and Self-Power

淨宗判教 – 自他二力判

People who rely on self-practices [for rebirth] do not accept the Land of bliss to be Amitabha Buddha’s Land of Bliss, and also do not view Amitabha Buddha as Amitabha Buddha in the Western Land of Bliss. They understand “Amitabha as part of Self-nature, and mere-mind being the pure land”. They think the pure Buddha mind and the moment of purity are Amitabha Buddha himself. They believe, when they are in the state of purity, everything they see has no relative concept of happiness or suffering, good or evil, beauty or ugliness; then they feel they are dwelling in the pure land.

People who rely on self-powered practices [for rebirth]regard the Buddha-nature as Amitabha, and the purity of mind as the Land of Bliss. This is the way they interpret the meaning of “when the mind arouses a thought of the Buddha, this mind is a Buddha” [in the Contemplation Sutra]. Actually, this is the interpretation of the Consciousness Only School – “The Three Domains are only mind, and all Dharmas are only consciousness”.

(to be continued tomorrow)

自力修行的人,他不把極樂世界當成是阿彌陀佛的極樂世界,也不把阿彌陀佛當成是西方極樂世界的阿彌陀佛,而是把祂當作「自性彌陀,唯心淨土」,他認為清淨的佛心,清淨的當下,就是阿彌陀佛的本身,他清淨的時候所看到的一切都沒有苦樂、好壞、美醜等這些相對性的分別觀念,那他當下就感覺到自己在淨土裏面了。

這是修自力法門的人,以心中的佛性為彌陀,以心中的清淨為極樂。「是心作佛,是心是佛」理解為這種含義。這種理解是唯識觀,認為「萬法唯識,三界唯心」。

Namo Amituofo!

November 9, 2022

Nov 9, 2022

Master Yinguang’s Short Teaching about “Two Kinds of Deep Faith” (The natural accomplishment of rebirth through reliance on the Buddha’s power)

印光大師法語「兩種深信」之文(佛力自然成辦)

We must believe we are ordinary beings bound by karmic forces, and it is definitely impossible for us to cut off our delusions and realize the necessary truths, in order to liberate ourselves from birth and death by relying on our own power.

We must have faith in Amitabha Buddha who accomplished his Great Vow. If sentient beings recite the Buddha’s Name and seek to attain rebirth in his Buddha-land, Amitabha Buddha will assuredly bestow his kindness upon them, and come to receive them when they are near the end-of-their lives, to be reborn in the Western Land.

信我是業力凡夫,決定不能仗自力,斷惑證真,了生脫死。

信阿彌陀佛,有大誓願。若有眾生,念佛名號,求生佛國,其人臨命終時,佛必垂慈接引,令生西方。

Namo Amituofo!

November 8, 2022

Nov 8, 2022

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

淨宗傳承之第十八願

In order for us to arrive in Amitabha’s land, we must of course, rely on Amitabha Buddha. To rely on Amitabha Buddha means to follow the exclusive practice of recitation of Amitabha’s name, as stated in the 18th Vow. Thus, we naturally comply with the functional capacity of the name. As Master Shandao says – it is natural because it perfectly matches with Amitabha’s Fundamental Vow. With a particular cause, there is a respective effect.

Those who practice according to the 19th Vow rely on their own power to cultivate various merits and virtues, and sincerely awaken the aspiration for rebirth. Their practices do not rely on Amitabha Buddha. Relying on oneself in these pursuits is bound to be flawed, no matter how hard we practice.

我們要到阿彌陀佛的國土,當然要依靠阿彌陀佛本身,依靠阿彌陀佛本身,就是依第十八願所講的稱念彌陀名號,這就合乎祂自然的功能。善導大師說「與佛本願得相應故」,自自然然的,有什麼因,就得什麼果。

如果是第十九願,就是靠自己「發菩提心,修諸功德」,然後「至心發願,欲生我國」。這一種根機等於不是完全靠阿彌陀佛,是靠他自己。靠自己的修行,再怎麼樣的「發菩提心,修諸功德」還是有漏的,不是無漏的。

Namo Amituofo!

November 7, 2022

Nov 7, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

The Three Periods of Time –Proper, Semblance, Ending

There are three periods of time in the development of Buddhism. After the Buddha entered Nirvana, for 500 years the Dharma and rites were unchanged. There were teachings, practices, and practitioners who achieved enlightenment without Shakyamuni Buddha’s physical presence. This was called the Age of Proper Dharma.

One thousand years after the Buddha’s departure, the Buddhist teachings were gradually modified and updated. This Dharma was still similar to the Proper one. Thus, there were teachings and practices, but not many practitioners who reached enlightenment. So, it is called the Age of Semblance Dharma.

In another ten thousand years after the departure of the Buddha, the Dharma is weakening and ending. Thus, there are teachings; but, no one practices and no one reaches enlightenment. That is why it is called the Dharma Ending Age.

Master Daochuo says in the Collection on Peace and Joy, “Nowadays, it is the Dharma Ending Age, those living in this wicked world with the five kinds of turbidity have only the Pure Land teaching in order to gain access to and accomplish the Buddhist Way.”

正、像、末三時

佛教發展的三個時期。佛入滅後五百年間,佛雖滅度,法儀未改,有教、有 行、有證果者,為正法時代;其後一千年間,離佛已久,道化漸漸訛替,所行之法與正法相似,有教、有行,而多不能證果,為像法時代;其後一萬年間,離佛更久,法勢微末,有教、無行、無證果者,為末法時代。

道綽大師《安樂集》言:「當今末法,現是五濁惡世,唯有淨土一門可通入路。」

Namo Amituofo!

November 6, 2022

Nov 6, 2022

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

淨土信仰

The Bodhi Mind is our wish to become a Buddha. Through rebirth in the Pure Land we can become a Buddha; so, our aspiration to be reborn in the Pure Land is the Bodhi Mind.

It is not necessary to seek a different Bodhi Mind, because changing one’s mind towards aspiration to be reborn upon hearing of Amitabha’s deliverance, is already the Bodhi Mind.

「菩提心」就是成佛的心,而往生就能成佛,所以,願往生淨土的心,就是淨土法門的菩提心。

淨土法門不必另外再去發菩提心,聞信彌陀救度、回心轉意願往生,這種心就是我們的菩提心。

Namo Amituofo!

November 5, 2022

Nov 5, 2022

A text ‘urging people to aspire to be reborn’ from the Commentary on the Contemplation Sutra by Master Shandao

善導大師《觀經疏》「勸眾發願」之偈:

All individuals in the general public, whether monastics or householders,

Should awaken the aspiration for the Unsurpassed Mind.

Because it is difficult to renounce birth-and-death,

And also very difficult to joyfully admire the Buddhist Dharma,

Let’s bring forth resolve as strong as a diamond,

So that we can transcendentally cut off the Four Kinds of Flow,

And aspire to enter Amitabha’s realm,

By taking refuge with palms joined in prostration.

道俗時眾等,各發無上心,

生死甚難厭,佛法復難欣;

共發金剛志,橫超斷四流,

願入彌陀界,歸依合掌禮。

Namo Amituofo!

November 4, 2022

Nov 4, 2022

Master Huijing’s Short Dharma Teaching about Classification of Teachings – Other-Power and Self-Power

淨宗判教 – 自他二力判

(continued)

Name-recitation with “other-power” is the name-recitation of the 18th Vow, which is really the Amitabha-recitation of “even ten times”, and also the Amitabha-recitation of “always exclusively reciting Amitabha’s name”. This kind of Amitabha-recitation is totally unconditional, those who practice in this way are entirely accepted and receive Amitabha’s deliverance. Amitabha-recitation itself needs no planning, preparation, or measurement.

他力的稱名,就是第十八願的稱名念佛,就是真正的「乃至十念」的念佛,也就是善導大師所解釋的「一向專稱彌陀佛名」的念佛。這種念佛,完完全全是沒有條件的,完完全全是領受彌陀救度的念佛,念佛的本身沒有盤算,沒有籌量、計度。

Namo Amituofo!

November 3, 2022

Nov 3, 2022

Master Huijing’s Short Dharma Teaching about Classification of Teachings – Other-Power and Self-Power

淨宗判教 – 自他二力判

The term “self-power” refers to the general and common teachings. What is meant by “self-power”? It is “self-power” within “other-power”. ”Other-power” refers to Amitabha’s deliverance. Originally, Amitabha’s deliverance was based entirely on Amitabha’s power. However, those who practice the general and common teachings don’t understand this principle. They think: although Amitabha Buddha delivers us, he is in a high position and far away in the West, we lowly beings must bow to him and beg him from afar.

Though they beg for rebirth, they still think they need to practice and accumulate merit and virtues, and reach a certain level of proficiency in the practice of name-recitation. They believe they need to dedicate their practice, merit, and virtues in order to be delivered by Amitabha Buddha.

They also think: Though Amitabha Buddha delivers us, we have not sufficiently satisfied these conditions, and cannot be delivered. This is known as “self-power” within “other-power”. They think Amitabha’s deliverance is conditional! Those with this view do not correctly understand name-recitation “even ten times” as stated in the 18th Vow.

(to be continued tomorrow)

自力的稱名,就是一般通途的稱名。什麼是自力呢?也就是「他力中的自力」。「他力」就是指彌陀的救度,本來彌陀的救度是彌陀的力量,通通具備了,可是我們不曉得那個原理,以為阿彌陀佛雖然要救我們,可是祂高高在上,遠在西方極樂世界,我們低低地在這裏頂禮,遠遠地在這裏祈求。

雖然要求往生,卻認為必須積功累德,或累積稱名的功夫、功德,這樣迴向才能與阿彌陀佛的救度相應。

認為說「雖然阿彌陀佛要救度我們,可是我們如果沒有具備某種條件,是不能被救度的」,這是「他力中的自力」,以為阿彌陀佛是有條件的。這不是第十八願的「乃至十念」的稱名念佛。

Namo Amituofo!

November 2, 2022

Nov 2, 2022

Master Yinguang’s Short Teaching about “Two Kinds of Deep Faith” (The natural accomplishment of rebirth through reliance on the Buddha’s power)

印光大師法語「兩種深信」之文(佛力自然成辦)

All of us should think about this: If we rely only on our own power in cultivation, what kind of power will we have? Not very much, since, we only have the ability to create and be at the mercy of karmic force .

That is why, throughout millions of eons and thousands of lifetimes, it is difficult for us to attain liberation.

However, if we rely on the power of Amitabha Buddha’s Great Vow, we will naturally accomplish liberation in this life.

大家要曉得:仗自力修持,「自」有何種力?

但是無始以來的「業力」!所以萬劫千生,難得解脫。

仗阿彌陀佛的弘誓大願力,自然一生成辦。

Namo Amituofo!

November 1, 2022

Nov 1, 2022

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

淨宗傳承之第十八願

Among Amitabha’s 48 vows, the 18th Vow is the fundamental one. The 18th Vow does not mention any teaching, or any other conditions; but, specifies only “exclusive recitation of Namo Amituofo”. That’s why the 18th Vow is called the Vow of Rebirth through Amitabha-recitation”.

If we can exclusively recite Namo Amituofo, we will naturally follow and abide by Amitabha’s great fundamental vow. We and Amitabha respond to each other; so, the reciter is always within the embrace of Amitabha Buddha’s light.

阿彌陀佛的四十八大願,根本願是第十八願。第十八願沒有說其他法門,也沒有設其他條件,只要我們「專念南無阿彌陀佛」就可以了,所以第十八願稱為「念佛往生願」。

我們如果能夠專念南無阿彌陀佛,就自自然然隨順阿彌陀佛的根本大願,就跟阿彌陀佛的根本大願相應,感應道交,就永遠在阿彌陀佛光明攝取之中了。

Namo Amituofo!

October 31, 2022

Oct 31, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

Feeling of Sorrow

Also known as the Sorrow of Suffering. The Buddha says it is one of the three kinds of feelings that people experience (feeling of sorrow, feeling of joy, feeling of no-sorrow and no-joy). It is a kind of feeling of sorrow arising from the various conditions that cause suffering. This includes, suffering from external phenomena or realms. For example: the suffering from illness, non-harmony in love, unwholesomeness in career development, from being scolded or blamed by others, or even departing from the ones you love. These sufferings are boundless; so, they are called the “feelings of sorrow”.

苦受

亦名「苦苦」。佛陀開示人的三種感受(苦受、樂受、不苦不樂受)之一。由眾苦之緣而生起的苦的感受,即所面對的境界本身就是苦的,譬如身體病痛、感情不和、事業不順,受人家冤枉謾罵,乃至生離死別,痛苦無邊,所以叫「苦苦」。

Namo Amituofo!