February 19, 2023

Feb 19, 2023

Pure Land Patriarch - Master Daochuo

道綽大師

(continued)

The Sacred Path is difficult to realize nowadays. This is because: (1) the Great Sacred Buddha (Shakyamuni) is now far from us, (2) his teachings are profound; but, we can only understand a small part of them. Thus, the Sutra of the Great Collection of Moon Store says, “ We live in the Dharma-ending age, in which not even one person in a billion who practices and cultivates can attain the Way.”

In the Dharma-ending Age, in this wretched world with five kinds of turbidity, only the Pure Land Path is accessible to accomplish the Way. Thus, the Great Sutra says, “ if a sentient being who commits offenses for his entire life recites my name and is not born in my land, I will not attain perfect Enlightenment.”

(to be continued tomorrow)

其聖道一種,今時難證,一由去大聖遙遠,二由理深解微。是故《大集月藏經》云:

「我末法時中,億億眾生,起行修道,未有一人得者。」

當今末法,現是五濁惡世,唯有淨土一門,可通入路。

是故《大經》云:「若有眾生,縱令一生造惡,臨命終時,十念相續,稱我名字,若不生

者,不取正覺。」

Namo Amituofo!

February 18, 2023

Feb 18, 2023

Pure Land Patriarch - Master Daochuo

道綽大師

The Third Great Teaching in the Collection on Peace and Joy by Master Daochuo states:

Question: If all sentient beings have the Buddha-nature; then, through countless eons they should have come across many Buddhas. Why are they still unable to leave “the house on fire”, and reincarnation within the cycle of birth-and-death?

Answer: According to the Mahayana Buddhist teaching, there are no more than two splendid teachings that can eliminate the suffering of birth-and-death by leaving the “house on fire”. What are the two? One is the Sacred Path and the other is the Pure Land Path.

(to be continued tomorrow)

道綽大師《安樂集》第三大門說:

問曰:一切眾生,皆有佛性,遠劫以來,應值多佛,何因至今,仍自輪迴生死,不出火宅?

答曰:依大乘聖教,良由不得二種勝法,以排生死,是以不出火宅。何者為二?一謂聖道,二謂往生淨土。

Namo Amituofo!

February 17, 2023

Feb 17, 2023

Master Huijing’s Short Dharma Teaching about Classification of Teachings – the Sacred and the Pure Land teachings

淨宗判教 – 聖淨二門判

With respect to the Sacred Path, in order to leave reincarnation within the Six Realms, a practitioner must study and practice the precepts, meditation, and wisdom; and, at least, achieve the first stage of fruition. Though he cannot immediately transcend the Six Realms, he will not fall into the Three Wretched Realms, and will be reborn in the heavenly realm and the human realm seven times each. After this period of rebirths, he will become an Arhat by attaining the fourth stage of fruition and transcending the cycle of reincarnation.

If he dedicates the merit gained from the Hinayana teaching to the practice of the Mahayana teaching, sets forth the Bodhi Mind and practices the difficult-to-endure Bodhisattva Way, he will ascend, stage by stage through: the Ten Stages of Faith, the Ten stages of Dwelling, the Ten Stages of Practices, the Ten Stages of Dedication, and the Ten Stages of Ground. In this way, he will eventually reach the Stage of the Equal and Wonderful Enlightenment of a Buddha. We should never forget what a very difficult and lengthy journey this is!

(to be continued tomorrow)

以聖道門來說,要離開六道輪迴,必須修習戒、定、慧,最低限度要證到初果。雖然初果未能立即超越六道輪迴,可是他不會墮落三惡道,他還有七次天上、七次人間的果報,經過了這時間的往來,他就到達四果阿羅漢的地位,超越了生死輪迴。

當然若要成佛則必須迴小向大,發菩提心去行難行能行、難忍能忍的菩薩道,然後一級一級由十信、十住、十行、十迴向、十地,最後到達等覺、妙覺而成佛,但是這段時間非常長久,做起來非常困難。

Namo Amituofo!

February 16, 2023

Feb 16, 2023

Master Yinguang’s Short Teaching about “a heart willing to become a Buddha”

印光大師法語「只怕不成佛」之文

If you wish to benefit others, you must first benefit yourself. If you cannot leave the cycle of birth-and-death , how can you deliver other sentient beings? Just like a person drowning in the sea, he must first be rescued before he can save another drowning person.

欲利他,先須自利。 若非自己先出生死,何能度彼生死眾生? 譬如溺於海者, 不能救海中沉溺之人。

Namo Amituofo!

February 15, 2023

Feb 15, 2023

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

21. A Verse Advising Sentient Beings to Attain Rebirth through Amitabha-Recitation

Wish to be reborn. Wish to be reborn.

The two Bodhisattvas are Amitabha Buddha’s assistants. One is called the Boundless Avalokitesvara.

He helps the Buddha deliver sentient beings at all times. With a kindhearted mind, he can split his body to travel in the Six Realms.

He shares the Dharma in every single thought according to circumstances. However, ignorant sentient beings are difficult to enlighten because of their deep karmic roots.

Though he appears hundreds and thousands of times in this world, none out of ten thousand sentient beings can escape from the grasp of their afflictions.

With infinite compassion he sympathizes with sentient beings who suffer for many eons. They are unable to recognize the Buddha, even if they encounter him face to face.

The reason celestial and human beings are unable to recognize the Buddha is because they have so few virtues. They certainly wouldn’t know enough to ask the Buddha to help them realize the Six Paranormal Powers and the Unconditioned Dharma.

Even if they can see and hear about the Dharma treasure of deliverance, they are too careless and lazy to practice. Thus, they do not gain any merit.

Even though they keep going year after year, they only fill their minds with greed and hatred. Greed and hatred are two of the three bodily karmas. Bearing such karma, how can they possibly awaken to the Pure Land of True Emptiness within?

Sending a message to the good advisors born in the same Pure Land, let’s think of the Buddha’s compassion and enter the assembly of sacred beings.

The multitude is filled with admiration and unanimously aspires to be reborn. Let’s hold fragrant flowers in our hands, and always offer them to the Buddha.

21. 勸念佛往生偈

願往生 願往生

彌陀侍者二菩薩 號曰無邊觀世音

一切時中助佛化 分身六道起慈心

念念隨機為說法 惛惛難悟罪根深

百計千萬數出世 萬中無一出煩籠

念汝眾生長劫苦 諸佛對面不相逢

人天少善尚難辨 何況無為證六通

雖得見聞稀有法 粗心懈怠益無功

縱使連年放腳走 趁得貪瞋滿內胸

貪瞋即是身三業 何開淨土裏真空

寄語同生善知識 念佛慈悲入聖叢

眾等傾心皆願往 手執香華常供養

Namo Amituofo!

February 14, 2023

Feb 14, 2023

Common Knowledge in Pure Land Teaching

淨土小常識

Slandering the Dharma

The offense that is even heavier than the Five Gravest Transgressions is slandering the Dharma.

The Commentary on the Treatise on Rebirth says, “Question: What are forms of slandering the right Dharma? Answer: If it is said that there is no Buddha, no Buddha Dharma, no Bodhisattvas, no Bodhisattva’s Dharma, or other Buddhist teachings. It doesn’t matter whether it is one’s own interpretation or the acceptance of another’s false interpretations. All of these are regarded as slandering the right Dharma.”

It also says, “Those who slander the right Dharma will fall deeply into Avici hell. At the end of suffering in this section of Avici hell for an eon , they will be transferred to other quarters of Avici hell. Through such cyclic transference they pass through hundreds and thousands of eons. This demonstrates the severity of slandering the right Dharma.

謗法

比五逆罪更重的罪,就是謗法之罪。

《往生論註》言:「問曰:『何等相是誹謗正法?』答曰:『若言無佛、無佛法,無菩薩、無菩薩法,如是等見,若心自解,若從他受,其心決定,皆名誹謗正法。』」

又言:「誹謗正法人,墮阿鼻大地獄中,此劫若盡,復轉至他方阿鼻大地獄中。如是輾轉,經百千阿鼻大地獄,佛不記得出時節;以誹謗正法罪極重故。」

Namo Amituofo!

February 13, 2023

Feb 13, 2023

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

淨土信仰

The understanding of birth-and- death in those who study the Pure Land teaching must be earnest. We should be earnest to the extent that we understand that the present moment can be the moment near the end-of-life, see ourselves belonging in the lowest level of the low tier, and always try to maintain this state of mind.

學淨土法門的人,生死心要懇切,懇切到把我們現在就拉到臨終,把我們的身份拉到「下品下生」,而「念念不捨」。

Namo Amituofo!

February 12, 2023

Feb 12, 2023

A verse about “encountering Buddhas in past lives”, quoted from “In Praise of the Rite of Rebirth” by Master Shandao

善導大師《往生禮讚》「宿世見諸佛」之偈:

Because someone encountered various buddhas in his past lives

He can believe this teaching [rebirth through Amitabha-recitation]

Be humble, reverent, and practice accordingly upon hearing [the Name]

With excitement and great joy.

宿世見諸佛,則能信此事;

謙敬聞奉行,踴躍大歡喜。

Namo Amituofo!

February 11 2023

Feb 11 2023

Master Huijing’s Short Dharma Teaching about Classification of Teachings – the Sacred and the Pure Land teachings

淨宗判教 – 聖淨二門判

The difference between birth-and-death and Nirvana, from the point of view of the Sacred Path, depends on the cutting off of afflictions, and reaching a state between “enlightened” and “deluded”. “Deluded” means birth-and-death, “enlightened” means nirvana.

This is because the Sacred Path emphasizes full reliance on “self-power” – to eliminate ignorance, realize the Real Mark, sever afflictions, and to liberate oneself from reincarnation in the Three Domains and the Six Realms. If one cannot cut off his afflictions, one cannot attain nirvana. This demonstrates that the Sacred Path truly is a teaching of “self-power”.

生死、涅槃之別，以「聖道門」而言是在於煩惱之斷除與否，亦即在於 迷或悟，迷則生死，悟則涅槃。

因為「聖道門」是全靠自力，以自己之力破無明悟實相斷煩惱，以自 己之力出三界六道輪迴，若不斷煩惱則不得涅槃，所以「聖道門」是 自力之教。

Namo Amituofo!

February 10, 2023

Feb 10, 2023

Master Yinguang’s Short Teaching about “a heart willing to become a Buddha”

印光大師法語「只怕不成佛」之文

If you have a heartfelt desire to become a Buddha, don’t worry if you cannot speak of the Dharma once you become a Buddha. You will be like a divine dragon who can envelop an entire country with a single drop of water.

只怕不成佛，勿愁佛不會說法。 如神龍一滴水，即可遍灑全國。

 Namo Amituofo!

February 9, 2023

Feb 9, 2023

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

淨宗傳承之第十八願

Rebirth through Amitabha-recitation as said in the 18th Vow is: “Sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name even ten times.”

“Sincerely and joyfully entrust themselves to me” – means, of course, to have no doubts, and clearly believe in the Buddha’s wisdom. Buddha’s wisdom refers to Amitabha Buddha’s power to deliver sentient beings in the ten directions. Any sentient being who merely recites the Buddha’s name is assured of rebirth, through the awesome, inconceivable merit and virtues of Amitabha.

By reciting Amitabha’s Name “ even ten times” we automatically accumulate various merits and virtues, because Amitabha’s Name contains unsurpassed merit and virtues. When we “joyfully entrust and wish to be reborn,” we are expressing our faith in Amitabha and our aspiration to be reborn in his Pure Land.

Thus, those who believe in assured rebirth through Amitabha-recitation are reborn by manifestation, not within a womb.

第十八願念佛往生是：「至心信樂，欲生我國，乃至十念。」 「至心信樂」當然沒有「疑惑心」，也就是「明信佛智」，「佛智」即是阿 彌陀佛救度十方眾生的力量，任何眾生，只要念佛，必定往生，正是 彌陀「威神功德，不可思議」之所在。

「乃至十念」之念佛就是「作諸功德」，因念佛是無上功德故，而「信樂 欲生」就是「信心迴向」。

故相信念佛必得往生，而念佛往生，都是化生而非胎生。

Namo Amituofo!

February 8, 2023

Feb 8, 2023

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

20. A Verse to Explain the Main Cause of Rebirth

Wish to be reborn. Wish to be reborn.

The Land of Bliss is a realm of unconditioned Nirvana.

It’s hard to be reborn there by practicing assorted virtues according to circumstances.

The Tathagata selected the key method –

He teaches sentient beings to recite Amitabha’s Name with two-fold exclusivity.

They should exclusively recite Amitabha’s Name for one day to 7 days without interruption. Once commencing the practice, they should double or triple the time of recitation throughout their entire lives.

Near the end-of-life sacred beings holding flowers will appear before them. Their bodies and minds will be filled with joy, as they are seated within a golden lotus flower.

Once seated, they attain the Perseverance of No-Birth, and will be welcomed by the Buddha within one thought.

Their Dharma companions dress them in new clothes. They realize the state of non-retrogression, and enter the assembly of benevolent sagely bodhisattvas.

The multitude should dedicate their merit, aspire to be reborn in the Pure Land, hold fragrant flowers in their hands, and always make offerings to the Buddha.

20. 釋往生正因偈

願往生 願往生

極樂無為涅槃界 隨緣雜善恐難生

故使如來選要法 教念彌陀專復專

七日七夜心無間 長時起行倍皆然

臨終聖眾持華現 身心踴躍坐金蓮

坐時即得無生忍 一念迎將至佛前

法侶將衣競來著 證得不退入三賢

眾等迴心皆願往 手執香華常供養

Namo Amituofo!

February 7, 2023

Feb 7, 2023

Common Knowledge in Pure Land Teaching

淨土小常識

The Five Transgressions (continued)

The Five Transgressions in Mahayana Buddhism

The sutra says, “There are five kinds of fundamental offenses. What are they?

1. Destroying monasteries, burning the scriptures, or stealing the property of the Three Jewels. This includes those who advise others to do these things; or, when they see others do them, rejoice.

2. To slander the teachings of the Three Vehicles, teach something different from the original sacred teachings, including destroying and challenging them, or hiding the teachings.

3. To scold, badmouth, kidnap, or hit a Samana (those who leave home to practice their faith, whether ordained or not), or try to force them to return home.

4. To kill your father, kill your mother, kill Arhats, cause the Buddha’s body to bleed, and disturb the harmonious life of the Sangha.

5. To slander the Law of Cause and Effect, always perform the Ten Unwholesome Deeds at night, to not be fearful of future consequences, to teach others to do these things and keep doing them without ceasing.

五逆

大乘五逆：《大薩遮尼乾子所說經》卷四言 ——

有五種罪，名為根本，何等為五：

一者, 破壞塔寺，焚燒經藏，或取佛物法物僧物；若教人作，見作助 喜。

二者, 謗三乘法，言非聖教，毀呰留難，隱蔽覆藏。

三者, 若有沙門，信心出家，若有戒、無戒，打罵呵責，說過禁閉，還 俗驅使，債調斷命。

四者, 殺父、害母、出佛身血、破和合僧、殺阿羅漢。

五者, 謗無因果，長夜常行十不善業，不畏後世，自作教人，堅住不 捨。

Namo Amituofo!

February 6, 2023

Feb 6, 2023

Common Knowledge in Pure Land Teaching

淨土小常識

The Five Gravest Transgressions

The Five Gravest Transgressions are the most serious violations, for which one must receive the retribution of falling into Avici hell and suffering five kinds of uninterrupted pain.

There are two ways of classifying the Five Transgressions, the Hinayana and the Mahayana.

The Five Transgressions in Hinayana Buddhism are: killing one’s father, killing one’s mother, killing Arhats, causing the Buddha’s body to bleed, and disturbing the harmonious life of the Sangha. The first two are the most serious types of worldly ingratitude, and the other three prevent us from transcending reincarnation.

(to be continued tomorrow)

五逆

「五逆」就是五種逆罪，簡稱「五逆罪」，造作五逆罪將來必定承受阿 鼻地獄五種無間的最大痛苦，所以也叫作「五無間業」。

五逆有小乘五逆與大乘五逆

小乘五逆：一、殺父，二、殺母，三、殺阿羅漢，四、出佛身血，五、破 和合僧。前二殺父殺母，違逆世間之「恩田」；餘三違逆出世間之「福田」， 故名為逆。

Namo Amituofo!

February 5, 2023

Feb 5, 2023

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

淨土信仰

Those who encounter the Pure Land teaching in this life, joyfully believe in it and accept it, always think of it and recite Amitabha’s Name without interruption or set-backs, aiming at the Pure Land at the end of their lives, are regarded as people with very deep roots of virtues accumulated in past lives. They are replete with blessings and wisdom and will fully gain unsurpassed merit and virtues.

平生遇到淨土法門，信受歡喜，念念相續，無有退轉，唯以淨土為期 的念佛人，才是真正宿世善根深厚的人，才是真正具足福德智慧的 人，才是真正獲得大利無上功德的人。

Namo Amituofo!

February 4, 2023

Feb 4, 2023

A verse about ‘If a person has no virtuous roots”, quoted from “In Praise of the Rite of Rebirth” by Master Shandao

善導大師《往生禮讚》「若人無善本」之偈:

If a person has no virtuous roots,

She cannot hear the Buddha’s Name.

For those who are arrogant and lazy [and do not practice name-recitation],

It Is difficult to believe this [Pure Land] teaching.

若人無善本，不得聞佛名；

憍慢弊懈怠，難以信此法。

Namo Amituofo!

February 3, 2023

Feb 3, 2023

Master Huijing’s Short Dharma Teaching about Classification of Teachings – the Sacred and the Pure Land teachings

淨宗判教 – 聖淨二門判

(continued)

What about the Pure Land Path? It relies on Other-Power, like relying on a vehicle for transportation. In ancient times, the most comfortable and rapid form of transportation was a boat, so Nagarjuna Bodhisattva said, “The teaching of Amitabha’s deliverance is like traveling on the “boat of the Fundamental Vow”, which can easily enable us to transcend the Six Realms in the sea of sufferings, and reach the shore of the Land of Bliss.

That is to say, even though we are feeble and lack effort, we can be certain of reaching our destination by relying on the boat of Amitabha’s Vow.

那「易行道」呢？是靠他力，也就是靠交通工具。古代，最舒適、最快速的交通工 具就是船，所以龍樹菩薩說，阿彌陀佛本願救度的法門，就是本願船，很輕易的 就能夠橫超六道苦海，到達極樂世界的彼岸。

也就是說，我們即使再怎樣軟弱，依靠交通工具，也必定到達目的地。

Namo Amituofo!

February 2, 2023

Feb 2, 2023

Master Huijing’s Short Dharma Teaching about Classification of Teachings – the Sacred and the Pure Land teachings

淨宗判教 – 聖淨二門判

There are two kinds of splendid teachings, one being the Sacred Path and the other being the Pure Land Path.

Those on the Sacred Path can also leave the cycle of birth-and-death; but, it is a difficult path because it relies on self-power. Nagarjuna Bodhisattva described it as “like walking on land” when one relies only on one’s own feet, so that it is difficult and painful to reach your destination. Thus, it is called the Difficult Path, a Self-Power Teaching.

(to be continued tomorrow)

佛教之中有二種勝法，二種勝法就是「聖道門」和「淨土門」。

「聖道門」同樣的也能離開生死，可是它是難行道，是靠自己的力量，龍樹菩薩形容說，就好像「陸路步行」，在陸地上靠自己的雙腳走路，要到達很遠的目的地， 這個很難、很苦，恐怕會半途倒下去，所以說是難行道，是自力。

Namo Amituofo!

February 1, 2023

Feb 1, 2023

Master Yinguang’s Short Teaching about “a willing heart to become a Buddha” 

印光大師法語「只怕不成佛」之文

Only by rebirth in the West can one propagate the Dharma to benefit sentient beings.

求生西方，方能弘法利生。

Namo Amituofo!

January 31, 2023

Jan 31, 2023

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

淨宗傳承之第十八願

(continued)

So, the purpose of the commentaries and teachings given by our patriarchs is to inspire us from different perspectives to arouse faith in “assured rebirth through Amitabha-recitation.”

When we are unable to understand the profound meaning of faith, and endlessly try to grasp what is beyond our foolish brains, our patriarchs advise us to simply focus on Amitabha-recitation whether we believe it or not. In this way, our faith will be nurtured and our minds settled.

所以祖師的闡釋、法語，目的都是要啟發我們對「稱念必生」的信心，只是角度不 一樣而已。

當我們無法掌握信的內涵，推想東推想西、做方方面面的考量、甚至思惟高深玄 妙的道理時，祖師們就說，不管你信不信，稱念都必定往生。這樣當下就能啟發 信心而使人安心。

Namo Amituofo!

January 30, 2023

Jan 30, 2023

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

淨宗傳承之第十八願

(continued)

Apart from that, I really practice the exclusive recitation of Amitabha’s name with no other assorted practices. Though I have merit and virtues attained through good acts, I will not take them as “subsidies” assisting my rebirth.

It is because, within the 18th Vow made by Amitabha, all faith, aspiration and practice are already given to us. However, because of differences in interpretation and acceptance, people may use different expedient ways to attain rebirth. As Master Ippen Shonin said, no matter whether we are pure or defiled, good or evil, believe or doubt, all those who recite the Name are assured of rebirth. From the point of view of reciters, their faith is inspired by the same Vow.

(to be continued tomorrow)

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，完全沒有雜修雜 行，即使有做其他的善事功德，也不會想以這個來作為往生的資助。 因為第十八願是彌陀所發的願，所以必須要將信、願、行都完整的交待，而對我 們凡夫的領解來說，則方法巧妙各有不同。

譬如日本一遍上人說，不論淨穢、善惡、信疑，稱念就必定往生，就是他從另一個 角度來解釋，但是同樣是在啟發我們的信心。

Namo Amituofo!

January 29, 2023

Jan 29, 2023

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

淨宗傳承之第十八願

As said in the 18th Vow, you should fully believe in attaining assured rebirth through aspiration for rebirth and Amitabha-recitation. You should Really aspire to be reborn in the Land of Bliss, and you should be genuine in practicing exclusive Amitabha-recitation. That is known as “sincerely and joyfully entrusting yourself”, “sincerely wishing to be reborn” and “sincerely reciting even ten times”. True sincerity comes from the bottom of your heart and is really produced from your deepest mind.

I really believe in the existence of Amitabha, and I believe Amitabha will certainly deliver me. I really believe in the existence of the Land of Bliss as my refuge, and I really wish to be reborn in the Land of Bliss. A person with this kind of genuine belief will not give up midway.

(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，這種相信就是真正的相信，就不會半途而廢。

Namo Amituofo!