September 28, 2023

Sep 28, 2023

The Patriarchal Lineage of the Pure Land Teaching - Master Shandao

善導大師

Master Shandao clarified “sincerely and joyfully entrust” by interpreting it as “ recite my Name”. We should be deeply grateful for that change because it comforts us, and gives us hope and light. Without Master Shandao’s interpretation, we wouldn’t understand what we have to “entrust” in, and we wouldn’t know the content of “even ten times”.

Without this compass, we would get lost. There would be no light, no hope, and no comfort. Master Shandao’s explanation is a great source of grace for us.

善導大師將「至心信樂」解釋為「稱我名號」，對我們來講是恩同再造，給我們安慰，給我們希望，給我們光明。如果沒有善導大師的這一種解釋，我們不敢肯定「至心信樂」是信什麼？「乃至十念」是什麼樣的內容？沒有一個指南針，看不清楚，那就沒有光明，沒有希望，沒有安慰了。所以善導大師的這一種解釋，對我們而言，真的是恩同再造。

Namo Amituofo!

September 27, 2023

Sep 27, 2023

Master Huijing’s Short Dharma Teaching about Classification of Teachings – the Two Practices (Primary and Miscellaneous)

正雜二行判

Those of us on the Pure Land Path should only recite the Three Pure Land Sutras. If people only recite the Theravada, Mahayana or Vajrayana Sutras for rebirth, those practices are regarded as Miscellaneous.

為了往生極樂世界，我們當然只有讀誦《淨土三經》；如果說為了往生極樂世界而讀誦《淨土三經》以外的經典──包含大乘經典、小乘經典，甚至密宗所有經典，都算是「讀誦雜行」。

Namo Amituofo!

September 26, 2023

Sep 26, 2023

Common Knowledge in Pure Land Teaching

淨土小常識

The Six-Character Name is Like a Mani Pearl (continued)

Moreover, when we wrap this Mani Pearl in a silk cloth of various colors and place it in water, the water will turn black if the cloth is black and yellow if the cloth is yellow, etc. Thus, regardless of the color or the material of the cloth, the color of the water will change accordingly. This is an analogy. The substance of Amitabha’s infinite merit and virtues is within the Pearl of the Name. The Pearl of the Name is placed in the water of the minds of sentient beings.

The silk cloths accomplished by Amitabha Buddha’s infinite merit and virtues have both the color and functional capacity of “non-birth”. Hence, when they are placed in the minds of sentient beings, all attachments and deviant views will be changed by Amitabha’s merit and virtues, and become the wisdom of “non-birth”.

The change can be obvious or subtle. The change may be like that of Vaidehi,whose realization of the perseverance of non-birth was obvious. However, there are many other people who don’t notice the changes in their minds because they are more subtle. It is similar to the Mani Pearl that is wrapped in cloth of different colors and placed in water. The water will naturally take on the various colors of the cloths accordingly.

The Name is wrapped in a cloth that contains infinite merit and virtues. So, a person who recites Amitabha’s Name with his eyes closed or while working, will have his defilements changed even if he doesn’t see it or notice it. This is known as “ the subtle passage to receiving Buddha’s wisdom and the wonder of the Way.”

(ended 5/5) 

六字名號如摩尼寶珠

又，這個摩尼珠，用各種顏色的絲織品把它裹起來，投到水裡。用黑色的布包上，放到水裡，水就顯示黑色。用黃色的布一裹，放到水裡，水就是 黃色的……。不管用什麼布、什麼織錦包裹，水都隨其顏色而變。這是個比喻。阿彌陀佛的無量莊嚴功德是以名號寶珠為體，用無量莊嚴功德成就的各種顏色的絲織品作為外包裝，投之於眾生的心水當中。

因為阿彌陀佛無量莊嚴功德成就的絲織品是「無生」的顏色，具有無生的功能，所以一放在往生者心水裡，眾生執著有相的邪見當下為彌陀功德所轉，成為無生之智。

這個轉，有明轉，有暗轉。像韋提希夫人，現生證無生忍，這就是明轉。還有更多的人，他心裡不知道，但是無論知道不知道，心都被轉了，這就是暗轉。就像摩尼珠以黑色或黃色絲織品裹住投入水中，即使他不知道怎麼回事，水的顏色也變成黑、黃色了。

名號用無量莊嚴功德成就的布帛裹上，正念著佛的人，或者眼睛一閉打瞌睡了，或者到一邊做事去了，他自己都沒看見，但是罪濁也被轉了，這叫 「潛通佛智，暗合道妙」。

Namo Amituofo!

September 25, 2023

Sep 25, 2023

Common Knowledge in Pure Land Teaching

淨土小常識

The Six-Character Name is Like a Mani Pearl (continued)

It doesn’t matter whether it is day or night, or if you know or don’t know, when the Mani Pearl is placed in your heart, your offenses will be extinguished and your mind will become more pure with every single recitation. It is a natural progression that requires no deliberation, because of the power of the Mani Pearl that is Amitabha’s Name.

Thus, by mere faith and acceptance of Amitabha’s deliverance, exclusive recitation of his name and aspiration to be reborn in his Pure Land, our offenses will be extinguished and our minds will become more pure with every single recitation.

That means, all of our unwholesome karma(such as the Five Gravest Offenses) can be extinguished immediately, so that we can be blessed with real and pure faith, and attain rebirth instantly.

(to be continued tomorrow 4/5)

六字名號如摩尼寶珠

摩尼寶珠放到眾生心中，不管白天還是晚上，你知道也好，不知道也好，念念之中，罪滅心淨，這是無作意的、自然的，因為是靠名號寶珠的力量。

所以只要信受彌陀救度，專稱彌陀佛名，願生彌陀淨土，念念之中都在滅罪，罪滅心淨。

即便深重如五逆十惡等諸不善業，當下都能滅除，讓我們能夠產生真實的清淨信心，即得往生。

Namo Amituofo!

September 24, 2023

Sep 24, 2023

Common Knowledge in Pure Land Teaching

淨土小常識

The Six-Character Name is Like a Mani Pearl (continued)

(to be continued tomorrow 3/5)

Master Tanluan says in the Commentary on the Treatise of Rebirth: There is a functional capacity within each Mani Pearl. No matter how dirty, turbid, poisonous or impure the water is, it will immediately become clear once a Mani Pearl is placed in it. Though the water is contaminated, poisoned and harmful, it will become clean when a Mani Pearl is placed in it. This is because of the power of the Mani Pearl.

For all those in the lowest level of the low tier, who commit the Five Gravest Transgressions and slander the Right Dharma, the turbidity of their offenses will be extinguished with every recitation of Amitabha’s Pure Name, and they will achieve the ultimate state of non-birth. The mind of an iniquitous sentient being is like dirty sewer water and the Six-Character Name is like a Mani Pearl. When a Mani Pearl is placed in sewer water, it will naturally become pure and clean.

六字名號如摩尼寶珠

曇鸞大師在《往生論註》說：

淨摩尼珠有一種功能，無論水再怎樣染污、渾濁，再怎樣有毒、不清淨，把淨摩尼珠往裡一放，水立即清淨。水本身是濁染的、有毒的、有害的，裡面充滿了種種毒害物質，但是只要把淨摩尼珠一放進去，水即清淨， 所以完全是淨摩尼珠的力量。

所有造作五逆謗法的罪惡眾生下下品人，聽聞阿彌陀佛至極無生清淨的名號，念念之中罪濁就被滅。眾生罪惡的心如渾濁的污水，六字名號如淨摩尼珠，摩尼寶珠投入濁水，濁水就自然清淨了。

Namo Amituofo!

September 23, 2023

Sep 23, 2023

Common Knowledge in Pure Land Teaching

淨土小常識

The Six-Character Name Is Like a Mani Pearl (continued)

There are two kinds of pearls, one in the celestial realm and one in the human realm. The former is replete with celestial blessings and its virtues are pristine and rich. The latter is thin and shallow, and its blessings and virtues are not as complete. The houses and boxes, in which the jeweled pearls are placed, contain an awesome energy. It is very similar to the effect of Prajna (wisdom).

A wish bestowing pearl can provide householders with wealth and happiness, and satisfy all of their needs. Prajna (wisdom) can bestow upon monastics the joy of emancipation in the Three Vehicles, to enable them to satisfy their vows as they wish. Wherever the jeweled pearls are placed, there will be no disturbances by demons and ghosts. It is similar to Prajna that is responsive to the minds of practitioners.It protects them from ghosts and demons who seek to destroy their Bodhi Minds and lives of wisdom.

(to be continued tomorrow 2/5)

六字名號如摩尼寶珠

寶珠有兩種：有天上如意寶，有人間如意寶。因為諸天福德淳厚，珠德具足；人間福德微薄，珠德不具足。而且寶珠放在房舍、箱子中，置放的地方也有威德。般若智慧也具有這樣的功德。

如意寶珠，能賜予在家人今世富樂，隨意所求都能如意；般若智慧，能賜予出家求道人三乘解脫樂，隨意所願悉得滿足。在置放如意寶珠的地方，鬼神之類無機可乘；般若智慧也是這樣，修行人的心與之相應，惡邪、惡鬼不能入其心中，毀壞修行人的道心、奪取他的慧命。

Namo Amituofo!

September 22, 2023

Sep 22, 2023

Common Knowledge in Pure Land Teaching

淨土小常識

The Six-Character Name is Like a Mani Pearl

What is a Mani Pearl? The Treatise on the Great Wisdom Paramita says:

The Mani Pearl originated within the brain of the Dragon King. If a person can possess the pearl, he will not be hurt by poisons or burned by fire, as its merit and virtues are inconceivable.

People said, “When Lord Shaka used diamond weapons to fight with Asuras, the debris falling to Jambudvipa became the Mani pearls. Other people said, “They are the Sarira of the ancient buddhas. Though they have become extinct, their Sarira became pearls to benefit sentient beings.” Some people also say, “It is the natural reward for the virtues attained due to certain causal conditions. They are just like the instruments of torture used to inflict our natural retributions in hell.”

The Mani Pearl is also known as the Wish fulfilling Pearl. It has no fixed color; but, it is clear, lightweight. and wonderful. It can reflect all of the four continents and Mount Sumeru. All kinds of jewels, clothes, food, and beverages can emerge from it. It can make all of our wishes come true and clear our afflictions of aging and illness as well.

(to be continued tomorrow 1/5)

六字名號如摩尼寶珠

摩尼寶珠是什麼？《大智度論》說：摩尼寶珠來源於龍王的腦。如果能得到寶珠，則毒不能侵害，火不能焚燒，功德不可思議。

有人說：「是帝釋使用金剛與阿修羅戰鬥時，碎片落入閻浮提而成為這種寶珠。」另有人說：「是過去久遠的佛舍利，儘管法已經滅盡，但是舍利變成寶珠，以便賜予眾生利益。」還有人說：「因為眾生的福德因緣，自然有寶珠。譬如業感報應，在地獄中，自然有治罪的刑具。」

摩尼寶珠又稱為「如意珠」，因為沒有固定的顏色，清澈、輕妙，能夠照見在須彌山週邊的四天下之物；常能湧出一切寶物，不論衣服、飲食，都能隨心所欲，給予眾生。另外也能破除衰老、煩惱、病苦等。

Namo Amituofo!

September 20, 2023

Sep 20, 2023

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

Just as a Chandala drags a cow towards a slaughterhouse,

Step by step, the cow gets closer and closer to death. Impermanence is the same.

譬如旃羅陀,牽牛入屠所,

步步入死門,無常亦如是。

Namo Amituofo!

September 19, 2023

Sep 19, 2023

Voice of Master Jingzong - Q and A about the Purpose of Life

淨宗之聲 - 人生目的問答

(Continuation 3/3 to answer the question: What is the meaning of the Land of Bliss, if

there is no desire and no goal in pursuit?)

It is a kind of Dharma joy and happiness, perfect and complete, persisting forever and transcending all kinds of relativity. However we describe it in words, we still cannot grasp how it truly is.

We are just like a poor man, who cannot understand how rich the richest man in the world is, or like a starving person who cannot tell when he feels full while eating. He knows the state of “not hungry” and aims for it.

I think a poor man need not worry about how rich a rich man is. As ordinary beings in the Land of Saha, we need not worry about the bodhisattvas in the Pure Land, and say, “Why should I want to go there?” It’s better to go there first and ask about it later.

Upon arrival in the Pure Land, your mind, wisdom and enlightenment will be totally different. Thus, your definition of sorrow, joy, and the other feelings will also be different.

它是一種圓滿的、永恆持續的、超越分別對待、自心具足的法喜法樂。即使把這些詞說出來,我們仍然不知道那究竟是什麼樣的境界。所以,還是從“諸苦的止息”,從反面來理解就好了。

就好像一個窮人,跟他講世界首富怎麼有錢,他不知道的。像一個生下來就挨餓的人,從來沒吃飽過,他只知道“我不餓了”這種狀態,盼望這個。

所以我想,就像窮人不必擔心富人“你那麼多錢有啥意思啊?”我們在娑婆世界,不必擔心佛菩薩在淨土,說“那也沒啥意思啊,去幹什麼?”還是去了再說。

到了淨土,你的心量、智慧、覺悟就完全不一樣了。當然,關於苦樂的定義和感受,也完全不一樣。

南無阿彌陀佛。

Namo Amituofo!

September 18, 2023

Sep 18, 2023

The Voice of Master Jingzong - Q and A about the Purpose of Life

淨宗之聲 - 人生目的問答

(Continuation 2/3 to answer the question: What is the meaning of the Land of Bliss, if there is no desire and no goal in pursuit?)

If we are unable to teach about or interpret true happiness directly, what should we do? We can try to interpret and teach in a reverse way, which is based on the cessation of various sufferings. To draw an analogy, if you feel uneasy in a traffic jam, you would be happy to hear that there are no traffic jams in the Land of Bliss. If you are idle at home, and feel bored, you should be told that there is no boredom in the Land of Bliss.

In short, all kinds of suffering in this world are absent in the Land of Bliss. Even the thought of “no meaning” is absent in the minds of sentient beings in the Land of Bliss.

(to be continued tomorrow)

我們無法從正面去理解快樂?那怎麼辦呢?我們可以從反面來理解,就是諸苦的止息。比如,你出門搭車的時候,交通堵塞,覺得不舒服;極樂世界沒有交通堵塞。你要坐車,坐久了就累,腰酸背痛;極樂世界的旅行是神通自在的,到哪裡去都沒有這些。或者你在家待久了,閒著沒事,覺得無聊;極樂世界也沒有無聊。

總之這個世界一切的苦處,極樂世界都沒有。連你覺得“沒啥意思”這種觀念,極樂世界的眾生也不會這樣想。

Namo Amituofo!

September 17, 2023

Sep 17, 2023

The Voice of Master Jingzong - Q and A about the Purpose of Life

淨宗之聲 - 人生目的問答

Question. If there is no goal in pursuing any desire, why should we desire to live in the Land of Bliss? If there is no desire for us to pursue, no sadness or happiness, why would we want to live there? Does the Pure Land only offer pristine purity and longevity? I think it is meaningless!

Answer: These are excellent questions. As ordinary beings, we cannot understand how happy we will be in the Land of Bliss. We think there is nothing meaningful - “no sorrow and no happiness, no feeling at all! It’s better to have some feelings in the Saha world.”!?

Actually, this is an affliction that all ordinary beings experience. We, of course, cannot understand the joy and delight, or the purity and freedom in that state of stillness. Why would we want to have longevity in such a place? Basically, we are unable to understand what perfect purity is. It is just like trying to describe the colors and beauty of our world to a blind person.

Those of us who teach should remember that both we and our students are ordinary beings. So, both our descriptions of the Pure Land and their ability to understand are imperfect. When describing the Pure Land ,which is a realm of buddhas, bodhisattvas and sacred beings, to ordinary beings, we should not try to completely describe how happy you will be. I say this because our concept of worldly happiness is imperfect in terms of Buddhism. It is contaminated by our attachment to the “self.” All worldly happiness is based on the “self.”It springs from our sensory and psychological interpretations, which are totally different from the Buddhist teachings.

(to be continued tomorrow)

問(2):極樂世界無慾無求有什麼意思呢?

既然極樂世界無慾無求、無悲無喜,那麼樂在哪裡呢?只是單純的清淨和長壽嗎?這感覺也沒多大意思啊!

淨宗之聲:

確實,如果以我們凡夫,要去理解極樂世界怎樣快樂,我們理解不來,覺得沒什麼意思,“無悲無喜,啥感覺也沒有,還不如在娑婆世界有一點感覺呢”。

其實這些都是眾生的煩惱。我們當然不能瞭解煩惱寂滅那種狀態是怎樣的一種喜樂、怎樣清淨和自在,所以說“只是清淨,只是長壽嗎?”我們根本不知道什麼是清淨。就好像一個盲人,跟他說“這個彩色的世界多麼五彩繽紛、美麗”,他怎麼去理解呢?

所以,對於淨土,對於佛菩薩、聖人的境界,我們不要從正面去說它怎樣地快樂。因為我們心中所理解的關於快樂的觀念,在佛法來說都是錯誤的,都是染污的,都是煩惱的,都是有我執我見的——有“我”在感受快樂,是一種感官、心理,完全不是佛法講的那回事。所以我們無法從正面去理解。

Namo Amituofo!

September 16, 2023

Sep 16, 2023

The Patriarchal Lineage of the Pure Land School - Master Shandao

善導大師

Amitabha’s 18th Vow requires us to “sincerely and joyfully entrust”. In which teaching do we “joyfully entrust”? What is the meaning of “joyfully entrust”? It is not to believe other explanations, or the content of our feelings, emotions, or grace. So, what do we believe and entrust in?

We believe that, any person who recites Amitabha’s name and aspires to be reborn in the Land of Bliss is assured of rebirth. It doesn’t matter whether he is a sacred or ordinary being, good or evil being, or whether he hears the teaching in the present life or near the end-of-life, in the Bardo state, or in the Three Wretched Realms.

“Assured” means 100% sure! There is no question about whether we “may be able”, or “may be unable”. This is because it is 100%, not 60% or 99%. In which teaching do we “joyfully entrust”? Master Shandao clearly says, “ the recitation of Amitabha’s Name”!

So, when we “recite Amitabha’s Name” we are already “sincerely and joyfully entrusting”, which is also the aim of what we believe in. Master Shandao explained it in this simple way, so that we can easily understand it and easily do it.

第十八願所說的「至心信樂」,信樂是信什麼法?什麼內容呢?不是信其他的法門,不是信其他的解釋,更不是以心中的感覺、感受、感動、感激作為所信的內容;那信什麼呢?

信不管任何人,聖人凡夫、善人惡人,平生臨終,甚至中陰身,乃至三惡道的眾生,只要念佛 ,願生極樂世界,就必定往生極樂世界。百分之百的,不可能有「或者能夠」往生、「或者不能夠」往生,因為「必」就是必然的,不是 或然的,是百分之百的,不是六十分,也不是九十九分。所以「至心信樂」到底是信什麼?善導大師明明白白、清清楚楚的說:「稱我名號」。

所以「稱我名號」就是「至心信樂」的內容,就是「至心信樂」所信的對象。善導大師這樣的解 釋非常的簡單,讓人一看就明瞭,而且容易做得到。

Namo Amituofo!

September 15, 2023

Sep 15, 2023

Master Huijing’s Short Dharma Teaching about Classification of Teachings – the Two Practices (Primary and Miscellaneous)

正雜二行判

The Miscellaneous Practices must contain a myriad of virtues in order to be effectively dedicated for rebirth in the Land of Bliss. If they aren't dedicated, it doesn’t matter whether they are miscellaneous practices or not. This is because the purpose of the miscellaneous practices is to cultivate and become a Buddha while in the Saha world.

Thus, all practices with a myriad of virtues, such as the Six Paramitas, are necessary, but shouldn’t be dedicated. However, if the virtues are dedicated for rebirth in the Land of Bliss, they are still regarded as the Miscellaneous Practices.

This is because, in terms of rebirth in the Land of Bliss, there is a pristine practice. As long as we follow the pristine practice, we are one hundred percent guaranteed to be reborn without self-power, and without relying on the dedication of a myriad of virtues. So, once a myriad of virtues are dedicated for rebirth, it is no longer regarded as a Primary Practice, but as the Miscellaneous Practices.

「諸善」與「萬行」,因為迴向往生極樂世界,才成為往生淨土的雜行;如果不迴向往生極樂世界,那就無所謂雜行不雜行,因為他的目標是在娑婆修行,在娑婆成佛的,理所當然六度萬行缺一不可。但是如果要迴向往生極樂世界,就成為雜了。

因為往生極樂世界有往生極樂世界純粹的行門,只要依純粹的行門,則百分之百不假功用,自自然然就會往生,不必假藉這些萬善諸行來迴向往生。所以一旦以修萬善諸行來迴向往生淨土,那就不是這個法門的正行,而是雜行了。

Namo Amituofo!

September 14, 2023

Sep 14, 2023

Common Knowledge in Pure Land Teaching

淨土小常識

A Silent Rebirth-Aspirant

A silent rebirth-aspirant is a “scrupulous Amitabha-reciter”, an “Amitabha-reciter who doesn’t argue”. “A scrupulous Amitabha-reciter who doesn’t argue” means he doesn’t insist on: discussing theories or flaunting his knowledge, sharing gossip, drawing comparisons regarding fame and praise, or debating and showing off. He is not pretentious; but, simply practices Amitabha-recitation as if he knows nothing more. He always recites Namo Amituofo whether he is busy or idle. Yet, he is still able to complete his daily duties and responsibilities. This kind of Amitabha-reciter is likely to know in advance, when he will be smoothly and calmly reborn in the Land of Bliss.

靜默往生人

「靜默往生人」就是「老實念佛人」「無諍念佛人」,「老實念佛、無諍念佛」即是不講理論、學

,不談閒言雜語、人我是非,不計稱譏毀譽、苦樂順逆,也不愛攀緣,不愛炫耀,既不突顯個人,亦不裝模作樣,只是安分守己、安於念佛、守愚念佛,有事無事一句佛號常掛心口,做好自己本分的事,也默默協助他人。這樣的念佛人,往往預知時至,順利安然、自在莊嚴地往生極樂世界。

Namo Amituofo!

September 13, 2023

Sep 13, 2023

A Verse sharing Compassionate Advice and Cautions - quoted from ‘In Praise of Pratyutpanna’ by Master Shandao

善導大師《般舟讚》慈悲勸誡

Through countless eons, they (ordinary beings) have been drowning in the sea of suffering, because they haven’t heard the supremely important Dharma regarding the Western Pure Land.

Though they have human bodies, they also have abundant karmic obstructions. Because of this, they doubt the Buddha’s teaching and will not accept it.

The Buddhas in the ten directions are filled with compassion and unanimously urge them to be reborn in the West.

These poor beings must bear their illnesses day after day, and say we receive no rewards from reciting the Buddha’s name.

It is extremely difficult to awaken such people, because they have been asleep so long beneath the blanket of ignorance.

曠劫以來沉苦海,西方要法未曾聞;

雖得人身多有障,不受佛化反生疑。

六方如來慈悲極,同心同勸往西方;

長病遠行不計日,念佛即道無功夫。

如此之人難化度,無明被底且長眠。

Namo Amituofo!

September 12, 2023

Sep 12, 2023

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

The body will soon stop, because the fire of death must come. It can burn and extinguish everything, like fire on a piece of dry wood.

此身不久停,死火必來至,能燒滅一切,如火焚乾薪。

Namo Amituofo!

September 11, 2023

Sep 11, 2023

Master Jingzong Answers Questions about the Purpose of Life

淨宗之聲 - 人生目的問答

(Continuation 5/5 to answer the question: How can we attain real happiness in the Land of Saha?)

Though we [exclusive Amitabha-reciters] must deal with the trivial matters of daily life related to family, work and health; these issues can actually increase our reliance on Amitabha, and admiration for the Pure Land.

So, afflictions in daily life are like turbid water which can nourish the lotus flower of Amitabha-recitation, which exudes a beautiful fragrance when it blooms. That is to say, when facing afflictions, we are not the same as other people in the world who suffer from one day to the next. We can have more of the wonderful fragrance of Dharma Joy through Amitabha-recitation.

I hope you and the people with whom you have a karmic connection, can really feel the joy of Amitabha-recitation while in this world. All other worldly matters are like lightning and sparks, which are as meaningless as passing smoke. Human and heavenly joys are unreal, they have no ultimate or eternal meaning.

Namo Amituofo! Thank-you very much🙏

雖然碰到生活中的瑣事,比如孩子、工作、身體等不如意,也會起煩惱,也會有苦痛的身心覺受,但是反而促進我們對彌陀的仰賴、對淨土的嚮往、對念佛的信心。

所以,生活中的苦惱就像污濁的泥水,更加滋養念佛的蓮花,更加使我們念佛的蓮花綻放香味。

也就是說,遇到苦惱,不像世間人只是從苦入苦,一直苦到底,沒有前途;反而是越苦惱越有念佛的妙香,越有念佛的法喜。這就是我們念佛的法樂之樂。

希望您,也希望更多有緣的人,都能在這個世界真正感受到念佛的真實之樂。其他都是過眼煙雲,沒有意義,如同石火電光。人天福樂都是虛假的,都沒有究竟永恆的意義。

南無阿彌陀佛,謝謝。

Namo Amituofo!

September 10, 2023

Sep 10, 2023

Master Jingzong Answers Questions about the Purpose of Life

淨宗之聲 - 人生目的問答

(Continuation 4/5 to answer the question: How can we attain real happiness in the Land of Saha?)

The third kind of happiness is the happiness of Dharma Joy, which is the joy of life produced through practicing the Buddhist Dharma. It can be subdivided into two categories.

The first one is the Dharma Joy and Delight experienced by those on the Sacred Path. Those who can be enlightened, realize their Buddha Nature, and see the Way (truth) through practicing the Buddha’s teachings, can experience absolute peace and joy. This is called “the happiness of Dharma Joy”. If they can be like the great Bodhisattvas and eliminate their ignorance and realize the Dharma Nature, their joy will be ineffable.

It is a kind of Dharma Joy and Delight felt through experiencing absolute purity, non-differentiation, originality, and naturalness; which transcend repeated reincarnation and the Three Domains. As ordinary beings, we have never had the experience of this level of joy.

The second one is the Dharma Joy of Amitabha-recitation in the Pure Land Teaching. As ordinary beings we cannot fully enjoy the satisfaction of the Five Desires. We may lack wealth, have a broken family, no social status, and have poor living conditions. We certainly cannot experience the joys of meditation because our minds are so distracted. Yet, we know we are assured of rebirth in the Pure Land at the end of this life, where we will soon become Buddhas. Fully understanding this brings us absolute comfort and joy.

So, we will be happy and peaceful when making karmic connections with people in this world while always reciting Amitabha’s Name. They know the ocean-like suffering has been extinguished, and the other daily sufferings become like a drop of water. They are relaxed and emancipated in daily life and advise others to believe the Pure Land teaching according to their circumstances. I believe most exclusive Amitabha-reciters experience this kind of joy and delight in their daily lives.

(4 / 5 completed. To be continued tomorrow)

第三種樂是法樂樂,就是由佛法而產生的生命的喜樂。這又有兩種。

一種是聖道法門的法喜法樂。

信奉佛陀的教言,能夠開悟、見性、見道,見到佛所說的如如真理是什麼樣,心中生起絶對的安穩和喜樂,稱為“法樂樂”。如果豁破無明、證悟法性,像諸大菩薩那樣,那這種樂是無法言喻的。

它是超越生死輪迴、出離三界以外的一種從本有佛性當中所湧生的絶對清淨、無分別、本有、自然的法喜法樂。我們是凡夫,當然也沒有嘗過。

另一種就是淨土法門的念佛之樂。我們念佛,雖然還是一個凡夫,五欲之樂也不能健全地享用,或許資財很缺乏,家庭也不如人,在社會上也沒有地位,吃得也不好,晚上也睡不安穩,禪定的經驗更沒有,是散亂的凡夫。

但內心有絶對的安慰,知道此生了畢,決定到淨土去成佛。所以在這個世間會安定自在地跟大家結善緣,一向念佛。以“已滅之苦如大海之水,未滅之苦只如毛滴之水”這樣一種解脫自在、瀟灑的心情在這個世間隨緣度日、隨緣勸化、自信教人信。我想很多專修念佛人都有這種念佛的法喜法樂。

Namo Amituofo!

September 9, 2023

Sep 9, 2023

Master Jingzong Answers Questions about the Purpose of Life

淨宗之聲 - 人生目的問答

(Continuation 3/5 to answer the question: How can we attain real happiness in the Land of Saha?)

The second kind of happiness is internal happiness, which is a kind of joy experienced during meditation. “Accepting the joy experienced during meditation as nutritious food” is not the same as the external happiness received by the satisfaction of the Five Desires - money, lust, fame, food, and sleep. It is a kind of feeling of bliss, peace, and purity experienced internally through meditation.

Sentient beings who have false, assorted, confused, and scattered thoughts do not have such feelings. The happiness of the Five Desires is within the scope of the Desire Realm, and it belongs to the lowest grade.

The joy of meditation can reach the heavens of the Matter Realm, or even as high as the heavens of the Non-Matter Realms, if their skills in meditation are very high. This is what we have been taught , but have not actually experienced these states.

Some genuine practitioners, who have experienced the joy or bliss of meditation, no longer crave the satisfaction of the Five Desires, because they are of different grades. The satisfaction of the Five Desires can cause us to commit offenses, due to confused and inverted thinking, and even the joy of meditation is also not the ultimate.

Some of those who experience the joy of meditation may become arrogant, and even aim at becoming immortal beings. These psychological changes can spoil the joy of the meditative state, because they cannot detach from it, and they dwell within the Three Domains forever. Even if they are able to temporarily reach the Fourth Dhyana Heaven, they are still unable to leave the Three Domains.

(3/5 completed. To be continued tomorrow)

第二種樂叫內樂。內樂就是內在的,以佛法講就是禪定之樂,“禪樂為食”。

不是依據外在的五欲——財色名食睡,是內在通過禪定的經驗感受到一種喜樂、平安、清淨。

一般妄想紛飛、雜亂散念的眾生,很少有這樣的感受。五欲之樂是在欲界的範圍之內,屬於最低級的。

禪定之樂可以到色界天,當然,如果禪定功夫非常高的,可以到無色界天。這些我們也是聽聽而已。

有些真正修道的人有了禪悅、禪樂,根本就不稀罕世間的五欲之樂,因為不是一個級別、一個層次的。五欲之樂會造罪,迷惑顛倒;禪悅之樂也不究竟。

一般人得到禪樂,他也會起驕慢,甚至想成為一個神仙,或者沾染在這種禪的境界當中,就 沒辦法脫離,永遠在三界之內。即使到了四禪天,仍然還在三界之內,不能出離。

Namo Amituofo!

September 8, 2023

Sep 8, 2023

Master Jingzong Answers Questions about the Purpose of Life

淨宗之聲 - 人生目的問答

(Continuation 2/5 to answer the question: How can we attain real happiness in the Land of Saha?)

Internal happiness is, of course, impermanent. Hoping for a perfect marriage, but ending with divorce; hoping for a permanently healthy body, but inevitably experiencing aging and illness, hoping for filial piety from a child, but receiving disobedience in return. ....too many examples!

The external appearance of happiness is misleading. Behind it, there may be great suffering. Sometimes, happiness itself is a form of suffering. This is called “unreal happiness”because it is ever-changing, with suffering always lurking in the background. For example, after we walk for a long time and feel tired, we feel happy if we sit and take a rest. However, if we sit for too long , our body gets stiff , and we wish to stand up, walk and relax.

In other words, so-called “happiness” is a kind of temporary adjustment to the build-up of a kind of suffering. If sitting is a kind of happiness, we should feel happier while sitting longer; but, that’s not actually what happens. Similarly for walking, it is actually not a lasting kind of happiness.

People think they will be happy if they become rich; but, they can actually feel tired, lose their bearings, or even commit suicide. Most people only know the suffering of poverty; but, don’t know the suffering of wealth.

Above all, in the mundane world, people live in the vast sea of suffering, no matter if they are rich or poor, make progress, or have setbacks.

(2/5 completed. To be continued tomorrow)

當然,外樂是無常、不住的。

盼望美好的婚姻,最後以離婚結局;希望有健康的身體,結果多是老病;想要孝順的兒子,恰恰他不聽話......這些事太多了,就不一一列舉了。

這種所謂的樂,表面是樂,背後就是大苦,甚至在樂的當下就是苦。所以,這些稱為“不真實的樂”,它是變幻無常的,是以苦作為背景的。

比如走路。走得時間很長,感覺累了,往大樹底下一坐,“哎呀,真快樂呀!”可是坐久了,又覺得腰酸背痛,要走一走,“哎呀,走一走真放鬆,真快樂呀!”

這個所謂的樂,就是對前面苦的積累的一種 “臨時調節”。如果坐本身的體性是樂的,那坐得越久越快樂——不是,坐久了又累;如果走是快樂的,應該走得越長越快樂——又不是,走長了又累。

沒有錢的人覺得發了財快樂,可是發了財覺得也很累,茫然,甚至跳樓。沒錢的只知道沒錢的苦惱,不知道有錢的也有有錢的苦惱。

總之,人在這世間,不管有財、無財,進也不是,退也不是。所以稱為“苦海茫茫”。

Namo Amituofo!

September 7, 2023

Sep 7, 2023

Master Jingzong Answers Questions about the Purpose of Life

淨宗之聲 - 人生目的問答

Q1. How can we attain real happiness in the Land of Saha?

A1. This is a very good question.

The Land of Saha is a world of afflictions, a world of enduring suffering. Because of these afflictions and suffering, we hope to attain happiness. Everyone hopes to avoid suffering and attain happiness.

However, what is real happiness? How can we attain it? Actually, we have never had a taste of real happiness.

According to the Buddhist teachings, there are three kinds of happiness - external happiness, internal happiness, and the happiness of Dharma Joy.

External happiness refers to the satisfaction of the Five Desires for - money, lust, fame, food, and sleep. These are the forms of happiness experienced by heavenly and human beings. They satisfy the sensual desires of the body and mind, which are considered the lowest, most coarse, and shallow forms of happiness. They can be further divided into many additional categories.

This kind of happiness can easily confuse the majority of people, and produce the causal conditions for them to develop excessive cravings and even commit offenses. Most people are driven to all kinds of wrongdoings while seeking the satisfaction of the Five Desires.

(1/5 completed. To be continued tomorrow)

問(1):怎樣在娑婆世界得到真實的快樂? 怎樣在娑婆世界得到真實的快樂?

淨宗之聲:

這個問題問得非常好。

娑婆世界是個苦惱世界、堪忍世界,正因為苦惱,所以我們希望得到快樂。

每個人都希望離苦得樂,但什麼是真實的快樂呢?又怎樣得到呢?其實,我們一般人並沒有嘗過什麼是真實的快樂。

以佛法來說,樂分為三種:外樂、內樂、法樂樂。

外樂是指五欲之樂 - “財、色、名、食、睡”或者人天福樂,滿足人的身心感官的需要,這是一種最是最低級、最粗糙的快樂。一般講的。當然,細分還可以很多。

它容易迷惑大眾,給一般人帶來墮落甚至犯罪的因緣。人往往為了追求這五欲之樂犯下無窮的過失。

Namo Amituofo!

September 6, 2023

Sep 6, 2023

The Patriarchal Lineage of the Pure Land Teaching - Master Shandao

善導大師

How did Master Shandao explain "sincerely and joyfully entrust” in the 18th Vow? He said, “Call my Name”! He explained “wish to be reborn in my Land” as “vow to be reborn in my Land”. He explained “even ten times” as “call my Name, even ten times”.

This explanation is very simple, concise, and precise. It allows us to know what “sincerely and joyfully entrust” in the 18th Vow means, and what we should believe. It is actually to believe that all we need to do is “recite my Name”. This is because, by reciting Amitabha’s Name, and relying on the merit and virtues of his Name, we are assured of rebirth in the Land of Bliss.

So, whatever we believe, it does not exceed the content of “recite my Name”. If we depart from this content, it is not the “faith” of our School.

善導大師解釋第十八願,對第十八願的「至心信樂」如何解釋呢?解釋為「稱我名號」。「欲生我國」解釋為「願生我國」。「乃至十念」解釋為「稱我名號,下至十聲」。

善導大師這一種解釋,非常的簡單扼要明瞭,讓我們曉得第十八願所講的至心信樂,到底是信甚麼啊?原來是信「稱我名號」。

因為稱祂的名號,依靠祂名號的功德,就必定往生極樂世界。那我們的信,信來信去都不離開這個內容,如果離開這個內容,就不是我們這個法門的信。

Namo Amituofo!

September 5, 2023

Sep 5, 2023

Master Huijing’s Short Dharma Teaching about Classification of Teachings – the Two Practices - Primary and Miscellaneous

正雜二行判

The Five Kinds of Miscellaneous Practices and the Six Paramitas are the practices used in the cultivation of Buddhist teachings to accumulate a myriad of virtues. With respect to the teaching of practices, the miscellaneous, Difficult, and Self-power practices belong to the Sacred Path. They lead practitioners to become sacred beings in this world. The Primary, Easy, and Other-power practices assure rebirth in the Pure Land. They belong to the Pure Land Path.

These two paths are different in nature and benefits. The Master divided and classified their practices, and listed their specific benefits and deficiencies, in order to promote and establish the Pure Land Path. That is to say, to praise the Primary Practices and to urge people to discard the Miscellaneous Practices.

The Master does not intend to denigrate the Miscellaneous Practices. From the point of view of the Sacred Path, one cannot become a Buddha without the MIscellaneous Practices. However, with respect to the Pure Land Path, the main cause of rebirth is name-recitation. Therefore, if one chooses the Pure Land Path, he should discard the Miscellaneous Practices and exclusively focus on the Primary Practice.

五種雜行也好,六度萬行也好,都是佛教中的修行,大師稱為「諸善」;只是從行業的性質來講,「雜行」是屬於「聖道門、難行道、自力」,亦即是於此土入聖的行業;而「正行」是屬於「淨土門、易行道、他力」,亦即是於彼土得證的行業。

此二者的性質、利益完全不同,大師為了詳細區分之,故作此二行之判,並舉出二行得失,有褒貶廢立之意,亦即褒正行貶雜行,而勸導實踐正行、捨棄雜行。

簡而言之,雜行並不是不好,在聖道門來講,沒有雜行是不能成佛的;可是來到了淨土門, 淨土門往生的正因就是稱名,其他不是。所以就要捨雜行的觀念而進入正行。

Namo Amituofo!

September 4, 2023

Sep 4, 2023

Common Knowledge in Pure Land Teaching

淨土小常識

Diamond-like Faith

Grasping what Master Shandao says about the two kinds of deep minds, in both “aptitude” and “teaching” is known as having “determinant faith” and “diamond-like faith”, which never change. If it does change, it lacks either the deep mind of “aptitude” or “teaching”. If a person does not have the deep mind in terms of aptitude, he will also lack the deep mind in terms of teaching, and vice versa. The two kinds of deep mind are one entity. Having the deep mind of aptitude is also having the deep mind of teaching.

To understand the content of the two kinds of deep mind is nothing more than awakening to the fact that there is no karmic condition that will enable us to leave the cycle of birth-and-death through one’s own power. Among the 84,000 Buddhist teachings, only the teaching of “name-recitation” (as designated in Amitabha’s Fundamental Vow) is the condition that enables sentient beings to leave the cycle of birth-and-death, and quickly become Buddhas.

Having the two kinds of deep minds (in aptitude and teaching) is having diamond-like faith. It doesn’t matter whether we believe it is deep or not, and it is not based on how we feel, it is still regarded as the deep mind.

金剛信

有了善導大師所說的「機法兩種深信」,就是「信心決定」,就是「金剛信」,不會再改變。如果會改變,不是對機沒有深信,就是對法沒有深信。如果對機沒有深信,對法一定也沒有深信;如果對法沒有深信,對機也一定沒有深信。兩種深信是一體的,有機深信就有法深信。

理解兩種深信的內容,無非是自覺憑自力無有出離之緣,八萬四千法門當中,唯有彌陀本願所設定「稱名念佛」這個法門才能使眾生有出離之緣,而且可以快速成佛。

有機法這兩種信心,就是有金剛信,不管是深是淺,不管心的感受如何,都算是深信。

Namo Amituofo!

September 3, 2023

Sep 3, 2023

A Verse sharing Compassionate Advice and Cautions - quoted from ‘In Praise of Pratyutpanna’ by Master Shandao

善導大師《般舟讚》慈悲勸誡

Wisdom reduces our past karma to the size of a mote of dust; without even thinking, we turn around and enter the realm of ultimate reality.

Infinite kalpas are compressed into the single flick of a finger. 

It is a place of happiness and freedom. Under what circumstances would we not aspire to be reborn there?

We suffer from the Five Desires for thousands of years. These are the causal conditions that increase our suffering in hell.

Greed, hatred, and the Ten Unwholesome Acts arise one after the other, how can they be the cause of liberation in Nirvana?

People don’t fear the retribution they receive in the Three Wretched Realms due to various offenses, such as destroying the Three Jewels, that lead them to reincarnate forever.

They have no filial piety and scold their family members. Because of this they will live in various hells and never know the date of their release.

微塵故業隨智滅,不覺轉入真如門;

大小僧祇恒沙劫,亦如彈指須臾間,

如此逍遙快樂處,更貪何事不求生。

縱使千年受五欲,增長地獄苦因緣;

貪瞋十惡相續起,豈是解脫涅槃因。

不畏三塗造眾罪,破滅三寶永沉淪;

不孝父母罵眷屬,地獄安身無出期。

Namo Amituofo!

September 2, 2023

Sep 2, 2023

Master Huijing’s Short Dharma Teachings about Impermanence

慧淨法師之無常法語

All who live must die. Impermanence is like the whoosh of a flying arrow.

To be reborn in a human body is very difficult. It is as rare as a blind turtle, surfacing from the depths of the ocean, and emerging through a small hole in a piece of driftwood.

有命皆歸死,無常倍疾箭,人身之難得,如盲龜穿孔。

Namo Amituofo!

September 1, 2023

Sep 1, 2023

General Confusion and Misunderstandings by Amitabha-Reciters seeking Rebirth - By Master Jingzong

淨宗法師談念佛人的糊塗認識

Misunderstandings about the core of the Amitabha Sutra (continued)

Comments:

The five points listed above are easily misinterpreted, especially if they are taken too literally. However, if we follow the interpretations of Master Shandao, we will have a clear understanding of the correct meanings. This will strengthen our faith, aspiration, and practice.

How did Master Shandao explain these? He used one very important word “exclusivity” – exclusive recitation of Amitabha’s name. Exclusive recitation of the Buddha’s name provides “abundant virtuous roots and meritorious blessings”, and qualifies an Amitabha-reciter as “a good man or woman.”

One can exclusively recite the Buddha’s name according to the length of his life, whether it is long or short. This is the meaning of “for one day .... for seven days”. Exclusive recitation of the Buddha’s name means, not mixed or combined with other practices.

As a result of exclusive recitation of the Buddha’s name, the Buddha will naturally come and welcome the Amitabha-reciter near end-of-life, and protect him with all of his power, to insure that “his mind will not be severely confused”. Because of this he will be reborn with right mindfulness.

So, exclusivity is at the core of all of the core teachings, the main point of all main points, and the most essential of all essentials

對《阿彌陀經》核心經文的誤解

(續上)

這五點一般人往往容易望文生義而產生誤解,如果依據善導大師解釋,我們心中就會很明朗;心中明朗,信心就會穩固、堅定,行持起來就有力量。

善導大師怎麼解釋?善導大師的解釋就是一個“專”——專稱佛名。

專稱佛名,就是“多善根”。

專稱佛名,多善根故,稱為“善男子、善女人”。

專稱佛名,隨其壽命,長短不限,就是“若一日、若七日”。

專稱佛名,無二無雜,就是“一心不亂”。

專稱佛名,臨終佛自來迎,佛力護祐,自然“心不顛倒”,正念往生。

所以“專”是核心的核心,重點的重點,關鍵的關鍵。

Namo Amituofo!

August 31, 2023

Aug 31, 2023

General Confusion and Misunderstandings by Amitabha-Reciters in regard to Rebirth - By Master Jingzong

淨宗法師談念佛人的糊塗認識

#14 Misunderstandings about the core scripture - the Amitabha Sutra

Comments:

Point 1 - One cannot attain birth in that land with the causal conditions of few virtuous roots and meritorious blessings.

Point 2 - If a good man or woman hears of Amitabha Buddha and holds fast to his name for one day, two days, three days, four days, five days, six days, or seven days, single-mindedly and without deviation, when that person approaches the point of death, Amitabha Buddha and the sacred assembly will appear before him.

Point 3 - When death comes, his mind will not be severely confused. He will at once gain rebirth in Amitabha Buddha’s Land of Bliss.

The passage is very short, not more than 100 Chinese characters; but, it explains the correct method for attaining rebirth in the Land of Bliss. It is the core of the entire Amitabha Sutra; so, it is very important, but often misinterpreted. If it is misinterpreted, the meaning of the entire Amitabha Sutra is distorted and rebirth becomes like a soap bubble.

Individual misunderstandings concerning:

1. “abundant virtuous roots and meritorious blessings”

2. “single-mindedly and without deviation”

3. “his mind will not be severely confused”

4. “a good man or woman”

5. “for one day .... for seven days”

(to be continued tomorrow)

淨宗法師 - 念佛人的糊塗認識

對《阿彌陀經》核心經文的誤解

其一:不可以少善根福德因緣,得生彼國。

其二:若有善男子、善女人,聞說阿彌陀佛,執持名號,若一日、若二日、若三日、若四日、若五日、若六日、若七日......一心不亂。

其三:其人臨命終時,阿彌陀佛,與諸聖眾,現在其前。是人終時,心不顛倒,即得往生阿彌陀佛極樂國土。

這一段經文,總共不足區區一百個字,說明往生極樂的正確方法,是整部《阿彌陀經》的核心,非常重要,但也經常被誤解,一旦被誤解,整部《阿彌陀經》的意思就全變了,往生就成為泡影了。

一、關於“多善根福德”,

二、關於“一心不亂”,

三、關於“心不顛倒”,

四、關於“善男子、善女人”,

五、關於“若一日......若七日”;

(再續)

Namo Amituofo!

August 30, 2023

Aug 30, 2023

The Patriarchal Lineage of the Pure Land Teaching - Master Shandao

善導大師

(continued)

Relying upon the karmic power of Amitabha Buddha’s great vow, good ordinary beings, of course, can be reborn. Ordinary beings with the Five Gravest Offenses and the Ten Unwholesome Deeds can be reborn provided that they rely upon the Buddha, recite Amitabha’s Name, and aspire to be reborn in the Land of Bliss.

“Offenses are eliminated and rebirth is assured” with recourse to Amitabha's vows and Amitabha’s Infinite Buddha power. Even those who slander the Right Dharma and those without virtuous roots, will attain rebirth if they rely upon the Buddha, aspire to be reborn in the Land of Bliss, and exclusively recite Amitbha’s Name. So, it says, “With recourse to Amitabha’s vow power, even those who commit the Gravest Offenses and the Ten Unwholesome Deeds can attain assured rebirth with all karmic offenses eradicated, and those who slander the Right Dharma and have no virtuous roots can be reborn if they rely upon Amitabha Buddha.”

以阿彌陀佛的大願業力,善的凡夫固然能夠往生,五逆十惡的凡夫,只要回心轉意,念佛願生極樂世界,以阿彌陀佛的願力、阿彌陀佛的佛力、阿彌陀佛的功德力量,也能夠使他五逆十惡的罪消滅,而得生極樂世界,這就是所謂的「罪滅得生」。

乃至誹謗佛法的眾生、一闡提的眾生,他也只要回心轉意,願生極樂,專念彌陀名號,同樣也通通沒有一個遺漏的往生極樂世界。所以說:「以佛願力:五逆十惡,罪滅得生;謗法闡提,迴心皆往。」

Namo Amituofo!

August 29, 2023

Aug 29, 2023

The Patriarchal Lineage of the Pure Land Teaching - Master Shandao

善導大師

(continued)

Because I know that “I” am not a good ordinary being; yet, “I” am still included in “all good and evil ordinary beings.” Despite being an evil ordinary being, I am not excluded from Amitabha’s deliverance! This gives us great hope.

“All good and evil ordinary beings” of course includes - those who commit the Five Gravest Offenses, slander the Right Dharma, and have no virtuous roots. “Good” refers to those who try to uphold the Five Precepts and the Ten Wholesome Deeds. “Evil” includes those who commit the Five Gravest Offenses, the Ten Unwholesome Deeds, slander the Right Dharma, and have no virtuous roots. Those who truly have no virtuous roots deny and reject the retribution of good and evil.

(to be continued tomorrow)

因為,「我」即使不是「一切善惡凡夫」之中的善凡夫,可是也是屬於「一切善惡凡夫」之中的惡凡夫,儘管是惡凡夫也是往生有份的,並不因為是惡凡就在彌陀救度之外,所以給我們莫大的希望。

善惡凡夫也包含逆謗闡提,善有五戒十善,惡有五逆十惡。在這裡的惡,不但包含了十惡,也包含了五逆的眾生、謗法的眾生,甚至是一闡提的眾生,一闡提就是斷善根的意思,也就是他否定有善惡報應。所以「一切善惡凡夫」是含蓋著五逆、謗法、闡提的。

Namo Amituofo!