January 30, 2024

Jan 30, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

A human body is difficult to attain, but I have attained it.

Buddhist teachings are difficult to hear, but I have heard them.

If I am not delivered in this life,

In which lifetime do I expect to be delivered?

人身難得今已得,佛法難聞今已聞;

此身不向今生度,更向何生度此身?

Namo Amituofo!

January 29, 2024

Jan 29, 2024

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

淨宗之聲 - 人生目的問答

(continuation of the answer to Q16 - 6/6)

Another matter is whether I can urge people to recite Amitabha’s Name. I will certainly help others if I have a chance to do so. I know I must leave this world eventually; so, I will help whenever I can. I will try to be happy and give a smile to those I meet every day. Though my health, wealth, and knowledge are limited, and I cannot give great benefits to everyone; I am happy to have an attitude of “willing to help” and “sharing blessings with all”.

Those who are not Amitabha-reciters may feel that life is meaningless, because nowadays people’s views are upside-down. Only if they are “successful” in a material sense do they think their lives are meaningful. Of course they think Amitabha-recitation is meaningless. They don’t understand Buddhist teachings and their views are a bit biased.

能不能勸人念佛,那是另一回事。總之看誰有機會,我要幫助誰,我要跟誰結個善緣。反正你都要走了,以這種心情,跟大家結個善緣,每天過得也很快樂,看見誰沒事笑一笑。雖然你的身體、錢財、知識不夠,不能給別人多大的利益,如果心中常抱著願意幫助對方的想法,每天就會過得非常豐富,對對方也是一個良好的祝願。

沒有念佛的人說“人生沒意思”,還是可以理解的。現在的人都很顛倒,沒有念佛他覺得人生很有意思,花花綠綠,好玩好看,五顏六色的,這都是世間的顛倒見。念佛之後,反而覺得沒意思,這也是對佛法還沒有圓通,稍微還是有一些偏頗。

Namo Amituofo!

January 28, 2024

Jan 28, 2024

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

淨宗之聲 - 人生目的問答

(continuation of the answer to Q16 - 5/6)

A basic teaching in the Pure Land School is renouncing the Land of Saha. Having said that, it doesn’t mean that we can’t find any happiness or meaning in our present lives. Actually, knowing we will be reborn in the Pure Land at the end of this life, can fill us with new hope and delight. It is like a poor man who lived in a slum area suddenly inheriting a big estate and a great deal of money. He is so happy he invites all of his relatives and friends to come and live with him.

The “renunciation”of this world by an Amitabha-reciter, and our aspiration for and faith in our rebirth, can give us a very positive attitude. Though he has a strong sense of impermanence, he will not wish to end his life because he feels it is meaningless, or that he wants his life to be longer only if he earns lots of money in the stock market.

Master Yinguang said, “I’d like to live for 120 years; but, I won’t mind if I die tonight.” Our lifespans are the result of our past karma, causal conditions, and the influence of Amitabha’s wisdom. We recite Amitabha’s name every day and urge others to also recite. In this way, we are always prepared, whether we live one day or longer. This mind never changes.

(to be continued tomorrow)

淨土宗當然是厭離娑婆,以此作為一個基本的信仰點;但這種厭離娑婆,不是那種覺得人生無味、無意義,要自殺的那種消極負面的厭離。它是充滿著生命的新希望,對淨土充滿著憧憬,就要去成佛,這種喜悅、歡快的心情。

就像一個窮人,本來住在貧民窟裡,現在突然有一大筆遺產,莊園非常的富貴豪華;他要離開這個貧民窟,去到他的莊園,這種歡樂踴躍的心情;同時這個大宅子,非常大,他所有的親戚朋友都可以住得下,他當然很歡喜地邀請所有的人,“跟我一道去我們家住吧!”

念佛人的這種“厭”,它的底色是明朗的,它是厭當中有欣求,有喜樂;他在這個世間所展現的,不是那種很負面、消極的生命,也不會對壽命特別地看重,或者說一定要急切地“今晚就斷了命去吧!”有人這樣想,往往也是一種無常心,現在覺得沒意思了,就要快點去;如果股票漲了,什麼都好了,他就覺得還可以再多活幾年,這些心情都不定的。把這些看明白,以一種隨緣盡分的心情,能活多久就活多久。

就像印光大師所講的,“活一百二十歲也行,今晚死了也可以”,這就是一切盡過去的宿業力,也是隨順彌陀智慧善巧的安排,也看我們跟眾生的因緣。活一天,就念一天佛,就勸人念一天佛,此心常保不變。

Namo Amituofo!

January 27, 2024

Jan 27, 2024

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

淨宗之聲 - 人生目的問答

(continuation of the answer to Q16 - 4/6)

In the Pure Land School, there are people who believe they need to include the practices of the Path of Importance in order to be reborn in the Pure Land. They may have many reasons to leave the mundane world, in order to focus on their cultivation of the Buddhist precepts and meditation, etc. However, exclusive Amitabha-reciters, on the Path of the Great Vow, don’t need to do this. They can be more optimistic and happy to benefit people in the mundane world.

All Buddhists should strive to change their pessimistic thinking, by understanding more about the Bodhisattva teachings of Mahayana Buddhism, and particularly the compassionate deliverance of Amitabha Buddha. We should try to bring peace and joy to suffering sentient beings in the spirit of the Buddha.

To benefit others, we have two approaches, one is worldly and the other is transcendental. The former includes helping the poor, making donations, protecting the environment, caring for seniors, etc. However, our ultimate goal should be to urge them to recite Amitabha Buddha’s Name and aspire to be reborn in the Pure Land. In doing so, we are being true disciples of the Buddha.

(to be continued tomorrow)

在淨土門之內,要門、雜行之人,或許還有那種為了修行而消極逃世的理由;作為弘願專修念佛之人,沒有這樣的想法,更要積極入世,利及眾生。所以,佛弟子一定要改變世人對佛教這種消極逃世的看法。要改變這種看法,就要從我們佛法修學的理論,以及我們的行持、我們的認識開始做起,尤其要從我們每一個仰仗佛願的念佛人開始做起。這才能真正地行大乘菩薩道,

在這個世間高揚佛陀的精神,給苦惱的眾生帶來究竟的清涼和安樂。我們積極地利世,也不過是兩方面:一個是世間法,以示世間眾生,比如扶貧、救濟、環保、養老,這都可以做;但是所做的這一切,歸根結底還是要歸到勸眾生念佛往生。因為這個世間都是無常敗壞的,一切世間的善法,只是結下一個緣分,要引導大家共同嚮往淨土。這才能展示一個佛弟子,尤其是大乘念佛人光明、積極、上進的一面。

Namo Amituofo!

January 26, 2024

Jan 26, 2024

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

淨宗之聲 - 人生目的問答

(continuation of the answer to Q16 - 3/6)

Those who mix the Pure Land teaching with the Path of Importance may develop a pessimistic attitude, because they are not confident in attaining rebirth in the Pure Land. They may believe they need to accumulate adequate good karma, to assist their Amitabha-recitation, in order to attain rebirth.

However, an exclusive Amitabha-reciter knows that every single recitation is all they need to achieve rebirth in the present lifetime. Because he relies on the Power of Amitabha’s vow, his rebirth is assured right now! It is NOT necessary for him to wait till the end-of-life. With this mind of faith , he continues to live in the mundane world and feels more safe and optimistic. He is more willing and able to help and benefit others.

在淨土當中,既有要門行者、雜行之人,也有弘願專修念佛之人。雜行之人, 心有不安,還不知道往生功夫達到沒到,還不知道功德資糧夠不夠,很可能 採取消極避世的態度,“我自己要成就念佛功夫,我要積累資糧”,或者“我要自己好好修行,保證臨終的一念”,這也有一種說法。

我們專修念佛之人,念念平生業成,仰仗彌陀弘願力,不等臨終,平生之時往生之業就已達成,就以出世之心作入世之事業。獲得這樣往生決定的身份,當然更有底氣,更有志向、好樂,來利及眾生。

Namo Amituofo!

January 25, 2024

Jan 25, 2024

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

淨宗之聲 - 人生目的問答

(continuation of the answer to Q16 - 2/6)

The Buddha says, “You should believe and teach others to believe” and “Propagate Buddhist teachings among all people”. We recite the Buddha’s Name and teach others to recite. By doing this we are practicing compassion in the Buddhist Way.”

Those who practice meditation may practice seated meditation on a high mountain, where they can uphold the precepts more easily, in order to reach a higher meditative realm. People may have the impression that they are simply trying to escape from the world. However, we follow a different teaching of the Buddha, one that can be practiced anywhere.

The Pure Land teaching is an Easy Path, one that relies on Amitabha Buddha's Power. We can attain rebirth by simply reciting his Name. This allows Amitabha-reciters to freely deal with worldly matters. Those on the Sacred Path advocate the Bodhisattva practices, the Six Paramitas, etc.

(to be continued tomorrow)

佛在經中說“自信教人信”“大悲傳普化”“自行念佛,教他念佛,即是常行大悲

人”。

如果修學聖道門,那很可能要入深山打坐,因為修定要有好的持戒環境,由戒得定;還要青燈古卷,自我深入。這樣可能在外表給別人的感覺會是消極逃世、出世。而我們既沒有那樣的根機,也沒有那樣的必要。

淨土法門是易行道,是靠佛的願力,靠阿彌陀佛願力念佛就能往生;所以,我們念佛人更有資格積極入世。現在聖道門的人都說要積極入世,行菩薩道、行四攝法、作六度行;淨土門的人,就更有這樣的願心、願力和資格。

Namo Amituofo!

January 24, 2024

Jan 24, 2024

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

淨宗之聲 - 人生目的問答

Q16: After studying Buddhism, I became a pessimistic misanthrope. I feel there is no meaning to life, and want to be reborn earlier. But, I also believe I can’t.

Perhaps, I am too young? Does this mean that I have too few blessings and rewards? Are blessings and rewards related to rebirth? Is my attitude correct?

Answer:

Your attitude is not correct. You do not have sufficient blessings and rewards, and your wisdom is not fully developed. However, the most important thing is that your faith needs to evolve. As a result, you misunderstand the Buddhist teachings.

This makes your direction and your actions incorrect, and you fail to attain what you desire. Through your suffering you may also cause others to misunderstand Buddhism .

The correct way is: You should try to not be a pessimistic misanthrope; but, try to be more optimistic . The Buddha never taught that life is meaningless; but, when understood correctly, can be very rich, perfect, and complete. We shouldn’t seek earlier rebirth for our own sake; but, for the sake of other beings, to aid them to be reborn in Amitabha’s Pure Land. Because you are young, you have your entire life ahead of you; so, you should try to be more optimistic and dedicated to leading your best life.

問(16):學佛後消極厭世,覺得人生沒意義,想早點往生,卻又還不能往生,因為比較年輕、壽命還未到。請問這種情況是因為福報不夠嗎?也就是能否早點往生是跟福報相關嗎?另外,他這種厭世的心態正確嗎?

淨宗之聲:

從後往前答,這種心態不正確。這既是福報不夠,也是智慧不夠,更重要的是信心不夠。因為福報、智慧和信心都不具足、不正確,所以他是錯誤地理解了佛法;有錯誤的理解,就形成錯誤的行為;有錯誤的行為取向,就達不到良好的效果,自己苦惱,也讓別人誤解佛教。

正確的方法、正確的認識和理解是這樣的:學佛之後不是消極厭世,而是要積極利世;不是覺得人生沒意義,而是覺得生命非常的圓滿、豐富;不是為了自己一個人求早點往生,而是要利及更多的人,大家共同到極樂淨土。因為本來就比較年輕,還有很多事可以做,不要消極、負面、逃避,這不是正確的學佛態度。

Namo Amituofo!

January 23, 2024

Jan 23, 2024

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

正雜二行判

The Five Paths of Invocation, clearly enumerated by Vasubandhu Bodhisattva in his Shastra on Rebirth, and the Five Primary Practices taught by Master Shandao are basically the same.

The Five Paths of Invocation are: the Path of Reverential Acts, the Path of Acclamation, the Path of Aspiration, the Path of Reflection, and the Path of Merit-Dedication. By practicing these five paths, one can expedite his rebirth in the Land of Bliss.

However, the Five Paths of Invocation are very advanced and more suitable for those with superior roots. If one cannot manage them properly, they may become a Difficult Path.

The Five Primary Practices are not just suitable for those of superior roots, they are also suitable for those of middle and lower roots. Thus, they can “universally accommodate all sentient beings.”

天親菩薩的《往生論》裏面明確地指出「五念門」,跟善導大師的「五正行」很雷同。「五念門」就是禮拜門,讚歎門、作願門、觀察門、迴向門,修這五門就可以快速地得生極樂世界。

但這「五念門」的道理非常微細,只適應上等根機的眾生,如果不能掌握得當,「五念門」也就成為難行道了。不如「五正行」,不但適應上等根機,也適應中下根,是所有眾生萬根都能夠契應的,真可說是「三根普被,利鈍全收,萬修萬人去」的法門。

Namo Amituofo!

January 22, 2024

Jan 22, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

113 Teachings in An Era Prior to the Preface (continued)

“Preface prior to the teaching” means the explanation of what happened before the teaching of the Contemplation Sutra was given. The Sutra was spoken to Queen Vaidehi in the palace of Magadha in central India, not on the Vulture Peak in Rajagriha.

At that site, there were not twelve hundred and fifty monks and thirty-two thousand bodhisattvas present when the Contemplation Sutra was given. It happened before that.

According to the ‘Meaning of One Thought and Many Thoughts', it says, “All 84,000 teachings are expedient and virtuous. The Path of Importance is

considered an “Unreal Teaching”. It refers to the meditative virtues of the 13 contemplations, the non-meditative virtues of the Three Meritorious Acts, and the Nine Levels of Rebirth. The transcendent teachings of the Pure Land School, which guide and urge all sentient beings to the One Vehicle of the Fundamental Vow.

They are perfect and complete, without any obstructions, the great ocean of real merit and virtues. Thus, all virtuous karma, accumulated through self-powered practices, are considered expedient teachings.

113 一代化前 (續)

所謂「化前序」,就是舉出《觀經》教化以前的事作為序文之意。《觀經》是在中印度摩竭陀國王的宮中對韋提希夫人所說的,並非在耆闍崛山的說法。

又當場並沒有千二百五十的比丘眾和三萬二千的菩薩眾,然而,經文之中所說的「一時,佛在王舍城耆闍崛山中,與大比丘眾,千二百五十人俱;菩薩三萬二千」,並非在說《觀經》之時,亦非在說《觀經》之事,是舉出《觀經》以前的

事,因此名為「化前序」。

《一念多念文意》:凡八萬四千法門,皆是淨土方便之善也,此謂「要門」,此名「假門」。此要門、假門者,即《觀無量壽經》所說之定善、散善是也。「定善」者:

十三觀也;「散善」者,三福、九品之諸善也。此皆淨土方便之要門也,亦謂假門。從此要門、假門,勸誘一切眾生,教導引入本願一乘、圓融無礙、真實功德大寶海故,所有自力之善業者,謂之「方便之門」也。

Namo Amituofo!

January 21, 2024

Jan 21, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

113 Teachings in An Era Prior to the Preface

There is an often discussed subject among followers of the Pure Land School. In his era, did Shakyamuni Buddha offer the self-powered cultivation of the Sacred Path, to prepare his followers to receive the Pure Land teaching given in the Preface of the Contemplation Sutra? In other words, should all of the teachings of the Sacred Path be viewed as preliminary means to set the stage for expounding the Pure Land teachings?

“An era” refers to “the time in which Shakyamuni Buddha gave “the sacred teachings of the Huayin, Agama, Prajna, Fahua, and Nirvana sutras. “Prior to the Preface” is the title given by Master Shandao, to explain the Meaning of the Preface , in his Commentary on the Contemplation Sutra. It explains the following text in the beginning of the Sutra:

“Thus have I heard. At one time the Buddha was staying on the Vulture Peak in Rajagriha, with a large Dharma assembly of twelve hundred and fifty monks. He was also accompanied by thirty-two thousand bodhisattvas, led by Manjushri the Dharma Prince. At that time, in the great city of Rajagriha, there was a prince named Ajatashatru.”

“Thus have I heard” is used in the preface to certify faith.

“At one time the Buddha was staying on the Vulture Peak in Rajagriha...” is the “preface to speaking the Sutra”.

However, Master Shandao further added the “preface prior to the teaching” which began with “At one time the Buddha was staying on the Vulture Peak in Rajagriha,” and continued with “... led by Manjushri, the Dharma Prince.”

The rest of that section was “the main preface to beginning the teaching of the Sutra”.

(to be continued tomorrow)

113 一代化前

淨土宗學一論題。以釋迦牟尼佛一代之間所說的聖道門自力修行的法門作為宣講淨土門《觀無量壽經》之教化的序幕所訂的題目。換言之,聖道門的諸教

都是作為宣講淨土教的階梯方便。

因此,所謂「一代」就是「一代教」的略語,即是釋尊一代之間所說的聖道諸教。以經典而言,即是指《華嚴》《阿含》《般若》《法華》《涅槃》等之諸經為一代。

所謂「化前」,是出自善導大師《觀經疏‧序分義》的名目。《序分義》解釋《觀經》最初之「如是我聞,一時佛在王舍城耆闍崛山中,與大比丘眾千二百五十人俱,菩薩三萬二千,文殊師利法王子而為上首。爾時,王舍大城,有一太子,名阿闍世。」等之經文。

「如是我聞」之一句,是「證信序」。

「一時,佛在王舍城耆闍崛山中」以下之文為「發起序」。

更區分「發起序」,從「一時,佛在王舍城耆闍崛山中」到「而為上首」的經文為「化前序」。

「爾時王舍大城」以下為「正發起序」。

Namo Amituofo!

January 20, 2024

Jan 20, 2024

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

Amitabha universally invites all sentient beings of the ten directions, in the realm of birth-and-death,

All of you must come to my land, in order to eliminate all of your evils at once.

Once a person dwells in the Land of Nirvana,

Throughout infinite time and boundless space he will never worry again.

His every thought, at all times, is fully enlightened.

The vows and practices of the ten bodhisattva grounds are naturally accomplished,

With perceptive expedience and compassion in every ground.

They are never mistaken because they rely upon the Buddha’s teachings.

普勸十方生死界,同心斷惡盡須來;

一入涅槃常住國,徹窮後際更何憂。

念念時中常證悟,十地行願自然成;

地地慈悲巧方便,以佛為師無錯悟。

Namo Amituofo!

January 19, 2024

Jan 19, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

Your gold is gone and your silver dispersed. Can you still hold on to them in the realm of death?

Your wife is gone and your son departed. You will never meet them again, even on the path to the netherworld.

金也空,銀也空,死後何曾在手中;

妻也空,子也空,黃泉路上不相逢。

Namo Amituofo!

January 18, 2024

Jan 18, 2024

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

淨宗之聲 - 人生目的問答

(continuation of the answer to Q15 - 3/3)

◎ We would like to practice filial piety; but, our parents are deceased. What should we do?

◎ Entrust the deceased parents to Amitabha Buddha, and dedicate the merit and virtues of your recitation of Amitabha’s Name to them. This is known as “letting go.”

◎ My children are naughty and they don’t listen to me. What should I do? Should I dedicate the merit and virtues of my recitation of Amitabha’s Name to them, and hope Amitabha Buddha will help them? Should I no longer try to be as good a parent as I can?

In this world people must pay their karmic debts or accumulate more debts. So, we should do our best in all circumstances, according to Shakyamuni Buddha’s teachings, and leave the outcomes up to Amitabha.” This is the proper attitude towards life.

◎ 想盡孝,可是父母不在了,回憶父母在的時候,種種不孝的心行,心中追悔莫及。那怎麼辦?

◎把父母托給阿彌陀佛,唸佛回向給父母,這就是放下;不然心總在那裡牽掛。放哪裡?放在彌陀的慈悲裡。

◎ 孩子不聽話,千方百計地勸說,軟硬兼施都不管用,那又怎麼辦?心裡牽掛呀!也是唸佛回向,希望阿彌陀佛能夠對他有所幫助,這也放給阿彌陀佛。甚至心裡種種的虧欠、不安,所有這一切,我們都唸佛,任憑彌陀救助我們,否則我們毫無氣力。

人在這個世間,總之是來還債、酬償,所以“盡人事、聽佛命”吧。就是盡到我們人事該做的分,隨緣盡分去做,剩下的就任憑因緣,任憑彌陀的調化,這是一般的人生態度,這樣就可以了。

Namo Amituofo!

January 17, 2024

Jan 17, 2024

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

淨宗之聲 - 人生目的問答

(continuation of the answer to Q15 - 2/3)

In the Pure Land School we have another way of “letting go.” We entrust ourselves to Amitabha Buddha, especially in respect to the great matter of birth-and-death. The suffering of reincarnation due to karmic offenses committed during countless eons will be released and placed upon the shoulders of Amitabha Buddha.

How can we unload our karmic offenses? By loading them on the ship of Amitabha’s great compassionate vow. In this way, we get a taste of the relaxation letting go can bring to our lives. Our hands are freed to help others.

The Infinite Life Sutra says, “He carries their heavy karmic burdens upon his back.” Amitabha Buddha says, “Please let me take up your burden?” You must agree to let him do it.

So, letting go is not giving up; but, letting Amitabha deliver us by simply reciting his name. In this way our minds can rest and relax. Amitabha does the work and allows me to dedicate myself to love and help the people around me.” It is a virtuous cycle.

(to be continued tomorrow)

以淨土宗來說,我們的放下,是有一個拜託的對象,把一切拜託給阿彌陀佛;尤其生死這件大事,無窮劫來輪迴,業力的痛苦,這一切都放到阿彌陀佛的肩上。阿彌陀佛是艘大願船,那我們這些拉拉雜雜的東西、業力,放哪裡啊?放下得有地方放啊,我們只能放到彌陀慈悲的大願船上,我們所有身心的業力,就乘托佛的願船。

在這樣的大背景下,多少能夠體會人生放下的一種滋味,輕鬆自在。我們無始劫來的罪業,

有地方放下了,就騰出了雙手,多少也可以幫助周圍有緣的人。所以《無量壽經》說“荷負群生,為之重擔”,阿彌陀佛說“我幫你扛起來、背起來,把你的擔子挑起來”,那我們當然就要給他了,給阿彌陀佛。

所以,放下不是自己放棄,是任憑彌陀的救度,多念阿彌陀佛名號,由此我們的心得到歇息,得到疏解,得到舒緩。那麼,“彌陀如何為我,我也多少奉獻愛心給周圍有緣的人”,這人生就是一個良性循環。

Namo Amituofo!

January 16, 2024

Jan 16, 2024

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

淨宗之聲 - 人生目的問答

Q15 “Letting go” is not “Giving up”. How can we let go in our lives?

Buddhist teachings always talk about letting go of all karmic conditions. Does this mean we should give up our worldly obligations, such as making a living and raising our children?

Answer to Q15:

This is a common question. Letting go is not an excuse for giving up one’s responsibilities or facing personal challenges. That is certainly not what the Buddha taught.

It is difficult for ordinary beings like us to fully let go in the midst of normal human activities. Hence, we should not focus on how to let go.

If we use the analogy of a mirror, it reflects the image of whatever is in front of it: man,woman, adult, child, dog, or cat. This is the meaning of “letting go”. A mirror doesn’t care what object is in front of it. It will not reject anything that comes in front of it or stop anything from going away. The mirror is always in the state of “letting go”.

What is “giving up”? It is when the mirror insists on reflecting only those things it prefers. If other things appear, they destroy the mirror, cover it, or paint over it. That is “giving

up”.

It is difficult for our minds to be the mirror in the former scenario - not rejecting anything that comes in front of it, or stopping anything from going away. We humans always have emotions that complicate matters and may cause us to give up easily.

(to be continued tomorrow)

問(15):“放下”並非“放棄”,人生如何放下?

佛法講“萬緣放下”,放下難道就可以什麼都不管了嗎?比如撫養孩子方面的,做父母的不 用掙錢來撫養孩子嗎?如果這樣的話,我個人認為那不是放下,而是把孩子給放棄了。請問

“放下”和“放棄”到底有什麼區別呢?

淨宗之聲:這個問題其實在佛門當中倒蠻普遍的。有很多人就是在搞放棄,然後美其名曰 “放下”;就是逃跑、逃避、不負責任。學佛學出病了,不是真正的佛法所講的。當然真正要放下,我們凡夫是很難做到的,我們總會有牽掛,所以我們的著力點倒不是怎樣做到放下。

打一個比方,比如說一面鏡子在這,男人來了照男人,女人來了照女人;成人來了照成人,孩子來了照孩子;狗來照狗,鷄來照鷄。這一面鏡子它就是“放下”的,它沒有說“哎呀,我剛才照那小孩跑哪啦?我就要照他,不照別人”,它沒有牽掛,來什麼照什麼,不來它也無所謂,來者不拒,去者不留,你一來它立即就反映,這就是“放下”的狀態。

那麼,什麼叫放棄呢?它一定要照個什麼,結果沒來,一生氣把鏡子給打破了,不照了,或者把鏡子給蒙上,用油漆給它一塗,這就是放棄。

如果我們能夠心如明鏡,來者不拒,去者不追——這個我們很難做到,我們往往都是沒有來就盼望、想,離開了就又在追憶;或者不喜歡的,人家來了就要拒絶。那都不是鏡子本來的狀態,而是格外加了情緒、情感的作用,達不到目的就撒潑,就放棄。當然,我們凡夫很難做到如同明鏡一般來者不拒、去者不追的放下。

Namo Amituofo!

January 15, 2024

Jan 15, 2024

The Patriarchal Lineage of the Pure Land Teaching - Master Shandao

善導大師

Master Shandao was an incarnation of Amitabha, who established the Pure Land school. The characteristics of the Pure Land School are - Name-recitation in accordance with Amitabha’s Fundamental Vow, Rebirth of All Beings in the Pure Land’s Realm of Rewards, and Non - Retrogression Assured in the Present Lifetime. They are definitive in all time periods.

善導大師,彌陀化身,創淨土宗,楷定古今,本願稱名,凡夫入報,平生業成,現生不退。

Namo Amituofo!

January 14, 2024

Jan 14, 2024

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 are Buddhist teachings. Their goal is liberation from the cycle of birth-and-death through rebirth in the Land of Bliss. However, because they don’t believe in and accept Amitabha’s deliverance with singleness of mind, they think they must add the teachings of other Buddhas and bodhisattvas. They do not understand that rebirth is entirely based on the power of Amitabha’s 18th vow. Because they are ignorant and deluded, their minds and practices are mixed. This is the reason they are called “miscellaneous” and should be discarded.

「五種雜行」都是佛教中的修行,只是既然要了脫生死,往生極樂,卻不一心信順彌陀的救度,而去依靠阿彌陀佛以外的諸佛菩薩等其他法門,不知此等對往生來講都是無力的,不能往生的,力量全在彌陀一佛。由於迷而不知,其心其行皆雜,故言「雜行」,勸應捨棄。

Namo Amituofo!

January 13, 2024

Jan 13, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

112. The Most Virtuous Root in the Pure Land teaching

Buddhist teachings do not depend upon the level of one’s knowledge or vocabulary, especially the Pure Land teaching. The Pure Land teaching one is given is not based on one’s wisdom, culture, or knowledge. It is solely based on the aptitude of those receiving it.

Some people can read many teachings; but, are still full of doubts. They must repeatedly think about what they have read, in order to gradually develop belief in the Fundamental Vow of Amitabha Buddha. They are regarded as possessing inferior virtuous roots compared with those who may not be as smart. Though they are illiterate, they exclusively practice Amitabha-recitation after they hear that it leads to assured rebirth in the Pure Land. They recite day and night for the remainder of their lives and are regarded as possessing the most virtuous roots in the Pure Land teaching.

112 淨土最上根

佛法並不在於文字知識的多少,尤其是淨土法門。淨土門不以學問、智慧、文化、知識來判斷根機高下。

或有讀遍經教,可是心中疑團很重,要反覆思維、反覆辯解,慢慢才能相信阿彌陀佛本願,這和質直的愚夫愚婦相比,反而是下根。雖然一字不識,但一聽說念佛必然往生就專一念佛、常行念佛,從早到晚,從晚到早,一輩子不改變,這就是淨土的最上根。

Namo Amituofo!

January 12, 2024

Jan 12, 2024

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

When the terrible fires of hell come to threaten him,

At this critical moment he is fortunate to meet a good advisor.

With a compassionate mind, he teaches him to recite Amitabha’s Name.

The fires of hell become a cool breeze.

The celestial flowers come whirling down with the wind.

You join the manifested buddhas and bodhisattvas and ascend on their lotus platform.

地獄猛火皆來逼,當時即值善知識,

發大慈悲教念佛,地獄猛火變風涼;

天華旋轉隨風落,化佛菩薩乘華上。

Namo Amituofo!

January 11, 2024

Jan 11, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

When King Yama decides one’s death at midnight,

One cannot still be alive at dawn.

閻王註定三更死,不能留人過五更。

Namo Amituofo!

January 10, 2024

Jan 10, 2024

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

淨宗之聲 - 人生目的問答

(continuation of the answer to Q13 - 3/3)

4. Whether you think you have true faith and an earnest aspiration or not, you should aspire to be reborn in the Western Land of Bliss , in order to establish the aim of your life.

Having an aspiration is better than having none. Don’t wait until you have a better understanding. It’s better to aspire now, rather than later. Once your aspiration has been established, it will lead you towards that fixed goal.

You will have a focus for all matters in your life, and you gain strength by focusing on that one aim. Otherwise, if you wait until you’ve done “sufficient” investigation , your mind will be dispersed like water. You must provide a waterway in order to channel the water towards the desired destination.

Our minds are always distracted; so, we need to choose our destination - rebirth in the Land of Bliss. This will form a passageway for the exclusive recitation of the six character name (Namo Amituofo), naturally leading our minds to the Pure Land of Bliss.

So, no matter what, we should aspire for rebirth and recite the Buddha’s Name. This is not contradictory to studying the Buddhist teachings, life experiences, etc.

◎ 第四,不論你現在有沒有真信切願,假的也做上,就是先發願往生西方極樂世界,先建立人生的目標。

有勝於無,有這個願望總比沒有好。不要等待什麼都瞭解之後再發這樣的願,先把這個願望確定下來。

這個願望一旦確定,它就會引導我們的人生向著固定的目標,我們人生當中所有的一切也就有了聚焦點,有了力量綜合的一個方向。

否則,如果等都研究好了再來發這個願,就像水一樣,心自然是散漫的。如果想讓水有方向,你不給它挖個溝渠,讓它自己形成渠道,怎麼可能?挖一條溝渠引到一個目標,它自然就去了。

我們凡夫的心都是散漫的,願往生極樂淨土這個目標定下來,然後稱念南無阿彌陀佛給它形成引導的溝渠,我們的心就會順著六字名號流向極樂淨土,很自然的。

所以,不管怎麼樣,先建立願生心,先念佛,這和前面講的聞熏、閲歷都不矛盾。

Namo Amituofo!

January 9, 2024

Jan 9, 2024

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

淨宗之聲 - 人生目的問答

(continuation of the answer to Q14 - 2/3)

Q14: How can we put the theories and concepts of the Pure Land teaching into practice in our daily lives?

2. Having experience. Some people think they have grasped the Buddha’s teachings through simply reading the texts. They immediately feel they are like buddhas and bodhisattvas. Because they haven’t personally experienced or encountered suffering, after reading the teachings they think, “very interesting; but, they don’t apply to me!”

When those who have experienced more suffering read the Buddha’s teachings, they more easily relate to the concepts of impermanence, suffering, the hypocrisy of humankind, the clumsiness of our bodies, the weakness of human nature, etc.

Their experience helps them to identify with the Buddha’s teachings, because the Buddha speaks of the reality of life. If you haven’t had these experiences, you will probably lose interest when reading the Buddha’s teachings.

3. Always recite Buddha’s name and pray - As a Pure Land practitioner you need to recite the Buddha’s name often. This Name has the deeply acting functional capacity to awaken our minds and strengthen our awareness. It helps us better understand the teachings, by clearing our karmic obstructions and increasing our wisdom.

At the same time, we can ask Amitabha Buddha, “please help me to have a more correct understanding of life, and have more faith in the Buddha’s teachings?” It is very helpful to do this, because it gives us hope with every name-recitation.

◎ 第二,要有閲歷。

僅僅看書面的文字,有些人消化不了,看得很好,覺得自己就是佛菩薩;看到苦也不能有深切的體會,“這是說別人呢,我自己還挺好的,有住的,身體也挺好,掙錢也不少,生活也美好”。

如果有些閲歷,對人生的無常、人生的苦難、人情的多偽、自身的拙劣、人性的軟弱,還有罪性,你觀察得多了,再看佛經就不一樣,句句打動心頭。所以,閲歷也能增長我們對佛法的體悟。因為佛法講的都是那麼現實,如果沒有閲歷,就會輕飄飄的,一看而過。

◎ 第三,多念佛祈願。

我們多念南無阿彌陀佛,這句佛號自自然然在我們心中就有調化、加持,有秘密的作用和功能,消除業障,增長福慧,這樣也會開解。

同時,我們可以向阿彌陀佛祈願:“阿彌陀佛,你幫助我,讓我對人生有正確認識,讓我在佛法當中信心更加具足。”念念稱名,念念有這樣的願望,這會有幫助的。

Namo Amituofo!

January 8, 2024

Jan 8, 2024

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

淨宗之聲 - 人生目的問答

Q14: How can we put the theories and concepts of the Pure Land teaching into practice in our daily lives?

Answer: How can we transform conceptual knowledge into an inseparable part of our lives? Taking refuge in the Three Jewels is the simplest answer.

Many people who take refuge in the Three Jewels become Buddhists; but, their initial practices and understanding remain in a purely conceptual state in terms of taking refuge. Taking refuge in the Three Jewels should involve our bodies and minds, which are the basis of our lives. So, taking refuge should be a lifelong process ; but, most Buddhists remain in the conceptual state according to their various aptitudes and capacities.

Those who truly take refuge in the Three Jewels, should have no problems with rebirth in the Land of Bliss. Some of those who have taken refuge, received the precepts, recited the Buddha’s Name, and made donations, etc. for many years, may still not feel confident about being reborn in the Land of Bliss. This means that they have not truly taken refuge,

even though they completed the ceremony. Speaking in more depth, this shows that the Buddhist teachings have not become the guiding focus of their lives, or even a lesser part. Why?

(to be continued tomorrow)

問(14):修學淨土,如何從理論觀念轉化為生命?

我剛學佛不久,也瞭解了善導大師的淨土思想,但只是知識性的理論,並沒有完全做到淨土宗所講的深信、切願,會猶豫,會懷疑。請問法師,怎樣才能把這種深信從知識性的理論轉化為自身不可分割的一部分?

淨宗之聲:

很多人初學佛一般都是這樣的狀態。這位提問者也很清楚,有很好的目標,希望把知識性的概念轉化為自身不可分割的一部分。確實是這樣,我們就以最簡單的受三歸依來說。

一般人歸依就是個概念,“我到寺院找師父作一個歸依的儀式,現在我就是佛弟子、三寶弟子了”,這多數還是一種觀念性的。

歸依是身心歸命于三寶,成為我們生命當中的根本,對很多人來講,這是一個長期的過程。當然,有的人根機不一樣,一下就歸依、歸命,但對多數人來講,都是觀念、理論的多。真正的身心歸投三寶、歸命三寶,往生極樂沒任何問題。

有的人歸依過了,還受過戒,念了多少佛,又作了多少功德,經過多少年,還覺得往生心裡沒底,這從根本來講,三歸都沒達成——當然儀式上是完成了。所以,講到深入之處,就是佛法沒有成為我們的生命,沒有成為我們自身不可分割的,甚至根本的生命。

問題出在哪兒呢?

Namo Amituofo!

January 7, 2024

Jan 7, 2024

The Patriarchal Lineage of the Pure Land Teaching - Master Shandao

善導大師

There is a saying: “Upon entering the eye root, it plants a seed of the Way”. Reciting the Short Teaching is like planting seeds in a field. They will germinate until the flowers blossom and the fruit ripens.

Remembering Master Shandao’s interpretation of the 18th Vow enables us to enhance our wisdom, faith, and Dharma joy. This is because, in order to understand the meaning of the 36-character 18th Vow, we need the transmission of Dharma light. Otherwise we will misinterpret it, even if we follow the interpretations of other patriarchs and masters.

Master Shandao paid the most attention to Amitabha’s 18th Vow, and commented on it many more times than the other 13 patriarchs in China. Master Yinguang also commented on it, but not as understandably.

有一句話說:「一入眼根,永為道種」,背誦法語,就好像種子落在田地裡,有一天就會開花結果。

將善導大師對第十八願的解釋法語背在腦海中,會讓我們增長智慧、增長信心、增長法喜。因為,第十八願這三十六個字到底是什麼意思,如果沒有傳承,以我們自己的理解來解釋的話一定會錯誤,或者依其他祖師大德的解釋也會錯誤。

自古以來,淨土宗祖師解釋第十八願最多的就是善導大師,最重視第十八願的也是善導大師,可以說,漢傳佛教的十三位淨土宗祖師當中,唯有善導大師最重視第十八願,對第十八願有那麼多的解釋的,其他祖師幾乎都沒有;印光大師雖也有,但是不明顯。

Namo Amituofo!

January 6, 2024

Jan 6, 2024

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

正雜二行判

Name recitation in accordance with Amitabha Buddha's 18th vow is the “karma of assurance”. This means the karmic cause of rebirth is replete within it. The other four of the Five Primary Practices are “supportive karma”, and are completely included within it.

However, if one’s faith is not replete, or if his name-recitation is not the “karma of assurance”, the expedient practices are needed as supportive karma, in order to facilitate achieving full faith.

Once faith in Amitabha’s deliverance is established, name-recitation is all that is necessary. No individual merit, supportive karma, or structured forms need to be added.

順彼佛願的「稱名」為正定業,則往生之業因具足,五種正行中的前三後一的助業自然也融化於稱名之中。

當然,尚未具足信心,未成為正定業的稱名之前,助業即是方便行,助成信心的方便;一旦具足信心,蒙佛救度,則任運稱名,稱不認稱功,助不執助相。

Namo Amituofo!

January 5, 2024

Jan 5, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

111 According to others’ needs and according to one’s own wishes

There are two ways to share Buddhist teachings, one is according to others’ needs and the other is according to one’s own wishes. The former is: because sentient beings have had certain experiences and possess certain beliefs, the Buddha will wisely speak according to their needs and aptitudes. However, in this case, the truth cannot be fully revealed; so, the Buddha must eventually speak according to his own wishes in order to guide them to the full truth.

Understanding this, Master Shandao draws the most important conclusion in his Commentary on the Contemplation Sutra - Though the preceding passages spoke of the merits of the meditative and non-meditative virtues, the Buddha’s underlying wish is that sentient beings exclusively recite Amitabha’s Name.

In the Contemplation Sutra the Buddha reveals his teachings in the following sequence - meditative virtues, non-meditative virtues, the Three Meritorious Acts, Nine Levels of Rebirth, and ultimately the exclusive recitation of Amitabha’s Name.

His original intent is to lead us to the“exclusive recitation of Amitabha’s Name”. The 13 contemplations, the non-meditative virtues, and the Three Meritorious Acts, are not the practices specified in the Fundamental Vow.

Because the Buddha understands the tendency of sentient beings to be attached to their own power, he doesn’t want to rebuke or discourage them, so he says, “Your belief is just fine. You can still be reborn if you dedicate your merits. However, if you exclusively recite Amitabha’s Name, it accords with the Buddha’s Fundamental Vow.”

The purpose of sharing the Dharma according to others’ needs is to eventually guide them to the Dharma according to the Buddha’s wish.

111 順他意與順自意

佛講法有順自意,有順他意。眾生有這樣的想法,佛就隨著眾生的心委婉地講,這叫順他意。因為直接講真實,眾生不能接受。但是,老是順著他意,真實即不能顯現,所以到最後要把眾生引導過來,隨順佛的自意。

善導大師在《觀經疏》中作了一個最重要的結論:「望佛本願,意在眾生,一向專稱彌陀佛名。」佛講《觀經》時有個次第,一開始講定善、散善、三福九品,到最後說一向專稱無量壽佛。

他的本懷是「一向專稱」,是要我們十方眾生都來一向念佛的;修定善十三觀、散善三福九品,非佛本願。

但明白眾生自力執著習慣了,不好一下子都破斥掉,所以才說:「這個也好,也無妨,迴向也可以往生;不過呢,如果念佛,更是佛的本願!」

順他意的目的,是要導引到順自意來。

Namo Amituofo!

January 4, 2024

Jan 4, 2024

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

Ordinary beings at the upper level of the low tier

Commit the ten Unwholesome Deeds and have no virtue.

Their ignorance swiftly and naturally increases,

And they slander those who practice virtuous conduct.

Such a fool is difficult to awaken,

Because they have strong karmic connections with their wicked friends.

They only know the liquor and meat in front of them,

And are not aware that their names are already included in the list of hell beings.

After a person has suffered in hell for a very long time,

He starts to remember his good advisors in the human realm.

The sinner has a serious illness near the end-of-life,

He acts as if he’s crazy and loses consciousness.

Scenes of hell appear in his mind.

Possessed by fear, his sweating hands grasp nothing but air.

Who can help him with this dilemma?

Through the grace of Amitabha he encounters a good advisor,

Who teaches him to repent while lighting incense,

And to recite Namo Amitabha with joined palms.

All kinds of suffering are relieved by even one recitation of the Buddha’s Name.

All of his karmic offenses accumulated in the past 5 million eons are eradicated.

The manifested Buddhas and Bodhisattvas arrive upon hearing his recitations,

And welcome him to Amitabha’s Pure Land while holding a lotus flower.

下品上生凡夫等,具造十惡無餘善,

增長無明但快意,見他修福生非毀,

如此愚人難覺悟,良由知識惡強緣。

唯知目前貪酒肉,不覺地獄盡抄名,

一入泥犁受長苦,始憶人中善知識。

罪人臨終得重病,神識昏狂心倒亂,

地獄芬芬眼前現,白汗流出手把空。

如此困苦誰能救,會是知識彌陀恩。

手執香爐教懺悔,教令合掌念彌陀,

一聲稱佛除眾苦,五百萬劫罪消除,

化佛菩薩尋聲到,我故持華迎汝來。

Namo Amituofo!

January 3, 2024

Jan 3, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

Our lives are unpredictable, the same as the phenomenal world.

變幻莫測的人生,變幻莫測之浮生。

Namo Amituofo!

January 2, 2024

Jan 2, 2024

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

淨宗之聲 - 人生目的問答

(continuation of the answer to Q13 - 3/3)

Similarly, between accepting one’s fate or committing offenses and blaming fate, which one is better? Accepting our fate means doing our best in performing duties, and accepting the outcome . In doing so, our lives will be more relaxed, happy, and mature. We can still plan for the future if we have faith in Buddhist teachings; but, as Amitabha-reciters our mindsets are different from others. For example, if you wish to recite the Buddha’s Name and become a monastic to benefit sentient beings; then, you can listen, think and practice more. This is the motive of your compassionate mind.

Or, if I should choose to be a householder under these causal conditions; then, I need a job, to establish good karmic relationships with other people, and tell them about the benefits of Amitabha-recitation. You should know it is quite normal for an Amitabha-reciter to have a job and a social circle.

你這樣是聽天命,還是自己造的不好的命?聽天命就是自己盡到本分,“所有的結局,我都能坦然接受”,這樣人生過得非常自在。果然有此心境的話,什麼考北大、考哈佛都無法和你相比,因為你的內心非常自在,非常坦然,人生是比較成熟的。

人在某一個環境下,在某一個時間段,都有他要完成的任務,就像樹一樣,該發芽的時候發芽,該開花的時候開花,該結果的時候結果。人在年輕的時候,該讀書還是要讀一些書,但是剛才講了,我們的心境不一樣。

另外,未來的人生,如果有佛法的信仰,可以自己作一些規劃。

◎ 比如說“我就想念佛,我就想出家,我想由出家來利益眾生”,這樣的話,你就可以在佛法當中聞思修,更多地用心,這就是你的動力,這個慈悲要讓眾生都得到利益。

◎ 或者說“我這種因緣,就在家吧”,在家,你總要有個職業,你總要跟大家結善緣,隨分隨緣地把念佛的利益告訴有緣的人。同時你要有一個正常的生活,一份正常的工作,正常的人際交往,這都正常,不要覺得進退都不對勁。

Namo Amituofo!

January 1, 2024

Jan 1, 2024

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

淨宗之聲 - 人生目的問答

(continuation of the answer to Q13 - 2/3)

The karma accumulated in our past lives naturally manifests in this life according to the Law of Cause and Effect. Many non-Buddhists attempt to twist this, suppress it, and seek different outcomes ; while Buddhists simply try to do their best, accept the outcome, and listen to the Buddha.

As a student you should study hard; but, your mind should be relaxed about whether you can enter a top level university. This is not regarded as a lack of motivation, but a more balanced acceptance of the outcome.

However, it is not easy to have this mindset. People tend to be impatient, and try to add something to accelerate their natural growth. Actually, natural growth doesn’t mean not growing, or having no motive to grow. Just embrace the seed of your Buddha-nature and the karma from your past lives, and accept their natural outcome. You should “try your best to perform and fulfill your duties and responsibilities as a student, worker, son, or father.” If you don’t care and give up your duties and responsibilities as a father or husband, this is regarded as “slothful”, and not “trying your best.”

(to be continued tomorrow)

宿世以來本有的福報也會自然地呈現,不會像沒有學佛的人,往往會妄求——沒有這個福報,他也去使勁求,結果很扭曲,很壓抑,很痛苦;我們不一樣,盡人事,聽天命,聽佛命。

你在學習,還是學生階段,該努力讀書還是讀書,但內心是坦然的。不像別人那樣“我一定要考名牌大學”。當然,能考上最好,沒有考上也正常。“這樣不就沒動力了嗎?”這不是沒動力,而是這個力恰到好處。

當然,這一點不容易,往往都會矯枉過正,一般人都是拔苗助長。像一棵樹,春天到了,雨水澆了,它的成長是非常自然的過程。它沒有說“我要使勁長,我要如何努力地長”,那都是人加給它的概念,說“你在多少水分,在什麼陽光的情況下,很自然地生長”。真正的“自然”,不代表它不生長、沒有成長的動力。

我們內心佛性的種子、宿世的福報,到今天要怎麼展現出來,讓它自自然然地展現。所謂“自自然然”,也就是你盡到人事之後,比如你做學生,做工人,做農民,做兒子,做父親,盡到你的人事。你如果做父親,“我也不管事”;做丈夫,“我也不管家庭、不管妻子的事”,這就是懈怠,這就是放棄責任,這不叫“盡人事”。

Namo Amituofo!