February 29, 2024

Feb 29, 2024

Wonderful Metaphors used in the Pure Land School

淨土宗妙喻

3. Eight Wonderful Metaphors related to Amitabha’s Unconditional Deliverance - by Master Huijing

Amitabha Buddha is omnipresent. His mind fills the entire universe and his light constantly permeates everywhere. He empathizes with sentient beings and understands the situation we are in. No matter when or where, anyone who thinks of Amitabha and recites his name will have the Buddha with him instantly. The Buddha’s mind immediately enters his mind and the Buddha’s light immediately shines upon him.

It says in the Contemplation of Infinite Life Sutra, “Because Buddhas and Tathagatas have Dharma bodies, they are able to enter the invoking mind of every sentient being.”

It also says in the same Sutra, “The light [of Amitabha] permeates all the worlds in the ten directions, embracing sentient beings and never forsaking them.”

The aptitudes of sentient beings are at one with the teachings of Amitabha. When anyone recites the name of Amitabha, he and the Buddha enter each other’s minds. The two will never forsake one another.

The Contemplation of Infinite Life Sutra says, “The Buddha’s mind is filled with boundless compassion. It embraces sentient beings with unconditional kindness.”

“Unconditional kindness” means unconditional love and unconditional deliverance. Amitabha saves us just the way we are.

With infinite kindness and compassion, Amitabha never forces sentient beings to act in any particular way. He has been calling out to us to return

to his Pure Land for countless eons, showering his boundless compassion and selfless love upon us. He vows to deliver us unconditionally.

(to be continued tomorrow)

3. 佛無條件救度之妙喻8則 - 釋慧淨

阿彌陀佛,心涵太虛,光照宇宙,無時不在,無處不在。以眾生之心為心,以眾生之境為境;不論何人,不論何時,不論何處,只要當下憶佛念佛,阿彌陀佛即時與他同在; 佛心入其心,佛光照其身,毫不揀擇,毫無差異。

《觀無量壽經》說:「諸佛如來是法界身,入一切眾生心想中。」又說:「光明遍照十方世界,念佛眾生攝取不捨。」

不論何人,只要念佛,佛入我心、我入佛心;我與佛、佛與我,機法一體,不相捨離。

《觀無量壽經》說:「佛心者,大慈悲是,以無緣慈攝諸眾生。」

「無緣慈」就是無條件的愛心、無條件的救度,我們是什麼樣子,阿彌陀佛就救度什麼樣子的我們。

阿彌陀佛大慈大悲,不勉強眾生做什麼,對眾生只有長劫的呼喚、不捨的關懷、無私的給予、絕對的救度。

Namo Amituofo!

February 28, 2024

Feb 28, 2024

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

正雜二行判

We are a Dharma Site focused on the teachings of Master Shandao, who synthesized the Pure Land teachings and emphasized the exclusive recitation of Amitabha’s Name. (Exclusive, not mixed, pristine and uncontaminated) There is only one main cause of rebirth, not two, which is the exclusive recitation of Namo Amituofo. Why?

In order to enter Amitabha’s reward land, we rely on Amitabha’s merit and virtues, not our own merits or practices. So, as householders we just do what we usually do, and monastics perform their own duties.

Having said that, no matter how excellent or proficient we are in our practices, we should not dedicate these for rebirth. If we do, they will be regarded as miscellaneous practices based on “self-power”.

By not entirely relying on Amitabha Buddha’s power and mixing it with a certain amount of self-power, the practitioner may think: Amitabha’s six-syllable name is not as great as they say and does not contain enough virtues to deliver me. I have to add some of my own merit and virtues, or reach a certain level in my practice, in order to supplement Amitabha’s deliverance. As a result, it will be more powerful than Amitabha’s deliverance alone, and my rebirth is more assured.” If we have these kinds of thoughts, we are pursuing a miscellaneous practice mixed with self -cultivation. This is absolutely rejected.

我們是淨土宗專修的道場,是專而不雜,是純而無染的;往生的正因,只有一個,沒有兩個,就是專念南無阿彌陀佛。為什麼?

我們是靠南無阿彌陀佛的功德,進入阿彌陀佛的報土,不是靠我們自己的功行,我們只是行所當行;出家眾有出家眾的本份,在家眾有在家眾的本份,各安本份。

但是你再怎麼樣做得完美,覺得功行高深,都不以這一些來迴向往生,如果這樣的話,那就是雜行,就是靠自力。

多少靠一些自力,不完全仰靠阿彌陀佛的力量,就會認為:「阿彌陀佛的六字名號,不是萬德洪名,祂要救度我,可是還要加上我某一種功德,或者是某一種功夫,來輔助阿彌陀佛的救度,來迴向給阿彌陀佛,這樣阿彌陀佛要救度我,才比較有力量,我的往生也比較可靠。」如果抱著這種觀念,就是雜修雜行,這種觀念絕對不可以。

Namo Amituofo!

February 27, 2024

Feb 27, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

116 Taking Refuge (continued)

Second, “taking refuge” is interpreted as a requirement of Amitabha Buddha. Taking refuge is also a requirement in Amitabha’s calling in the Fundamental Vow.“ Taking refuge” means to listen to and abide by the requirements Amitabha set forth.

Taking refuge displays our faith by listening to and accepting the call of Amitabha Buddha. However, it should be noted that the faith exemplified by taking refuge arises from Amitabha Buddha’s calling, rather than arising from our minds. So, taking refuge originates from the Buddha, and taking refuge is interpreted as accepting Amitabha’s offer to save us in his Fundamental Vow.

Third, taking refuge is interpreted as prostrating, as said in the Shastra of Dasabhumika-vibhasa. The Rites of Rebirth says, “Namo means sincere prostration when taking refuge”. So, prostrating is a bodily karma that demonstrates our acceptance of Amitabha’s rescue. Originally, taking refuge was a form of mental karma; but, it must be physically demonstrated by prostration. So, taking refuge can also be interpreted as prostrating.

In the Commentary on the Shastra of Rebirth, the broad and narrow, heavy and light meanings of prostrating and taking refuge were discussed. Prostrating is an expression of reverence that is not necessary in daily practice. However, when a person takes refuge, he must prostrate. This demonstrates the depth of one’s commitment.

Prostration is a kind of bodily karma; but, by itself it is not equivalent to taking refuge. However, if taking refuge is demonstrated by prostrating, reverence is included in the process of returning to the Buddha. So, “Namo” alone should not be translated as “reverence”.

116 歸命 (續)

第二種是將歸命解釋為阿彌陀佛的命令,所謂「歸命者,本願招喚之敕命也。」這裡是將「歸」從屬於「命」,將歸命解釋為歸順、歸依之命令。

通過歸命來顯示歸順阿彌陀佛之招喚的我等的信心,這一點是不需多言的,但此歸命之信心是因阿彌陀佛的呼喚徹入我等之心中而生起,並非我等自心所生之物,故將此歸命二字都從屬於本源之佛,將歸命解釋為本願招喚之敕命。不過這並不是完全依照規則的解釋,而是做了一些改變,是宗義上的一種施設。

第三種是將歸命解釋為敬禮。如《十住毗婆沙論》言「歸命禮」,《往生禮》言「南無至心歸命禮」。亦即以歸命為身業上的敬禮。歸命原本屬心,但如果心中歸命,外在也必然會身業敬禮,所以才將歸命解釋為敬禮。

《往生論註》卷上論述禮拜與歸命之廣狹、輕重言「歸命即是禮拜,然禮拜但是恭敬,不必歸命;歸命必是禮拜。若以此推,歸命為重。」

禮拜只是身業上的敬禮,而其內心或有具足歸命,或有不具足歸命,也就是說禮拜並不完全等於歸命。將歸命解釋為禮拜時,歸是歸敬之義,如《翻譯名義集》四將南無譯為恭敬。

Namo Amituofo!

February 26, 2024

Feb 26, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

116 Taking Refuge (continued)

In Pure Land teaching, there are also three interpretations of “taking refuge”.

First, “taking refuge” is interpreted as “returning to, listening to, abiding by, and relying on the requirements of the Buddha.” “Taking refuge” is to listen to and abide by Amitabha’s requirements. ”Namo” is taking refuge in, listening to, and abiding by the requirements of both Shakyamuni and Amitabha. Thus, it absolutely means to: listen to, abide by, and to rely upon the requirements of the Buddhas.

In Chinese, “taking refuge” is composed of two characters. The first refers to the one who returns, and the second refers to the requirement we return to. In this respect, the second is connected to the first. So, when combining the two characters, it means the one who returns to the requirement. It represents a form of deep faith or deep mind.

In the parable of “ The Two Rivers and the White Path”, written by Master Shandao in his Commentary on the Contemplation Sutra, he says: a person walking towards the west hears a person on the east shore (Shakyamuni) saying “If you continue on this path, you are assured of avoiding any threat of death.”

He also hears another being on the west shore calling, “ if you continue straight ahead and maintain right attention with singleness of mind, I will protect you.” You will never be at the mercy of the dangers of the water (greed) or the fire (hatred).”

This person believes those who are calling from the two shores and is not frightened by the two rivers (of water and fire). He continues walking along the narrow white path between the two rivers. So, taking refuge means to listen to and abide by the requirements of Amitabha and Shakyamuni.

(to be continued tomorrow)

116 歸命 (續)

淨土宗對歸命的解釋有三種。

第一種是將歸命解釋為歸順、歸依佛之敕命。所謂「歸命者,順彌陀之敕」、「南無即是歸命,歸命即是順釋迦、彌陀二尊之敕命。」亦即,歸是歸順、歸之義,而命指如來之命令,所以歸命也就是絕對服從、歸依於佛之命令。

將歸命二字分開解釋時,歸是能歸,命是所歸;但是當歸命這兩個字被連在一起使用時,「命」則攝於「歸」,此時歸命二字全部成為能歸,此處之歸命指深信之相。

善導大師於《觀經散善義》之二河白道喻中,謂向西而去之行人聞東岸人(釋尊)之勸聲「汝尋此道行,必無死難」,又聞西岸有人(彌陀)喚言「汝一心正念直來,我能護汝,眾不畏墮於水火之難」。

此人信靠東西兩岸的遣喚之聲,不畏水火二河,循二河中間之白道向前行進。故歸命即是服從歸命於彌陀之敕命、服從歸命於二尊之敕命。

Namo Amituofo!

February 25, 2024

Feb 25, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

116 Taking Refuge

“Namo” is a Sanskrit word, which can mean “taking refuge”; but, there are multiple meanings for the word “Namo”.

In the past, there were three interpretations of “taking refuge”:

First, it was interpreted as “to return one’s life to the Buddha”, as said by Master Huiyuan and Master Yuanxiao in their commentaries on the Treatise on Arousing Faith in the Mahayana.

Second, it is interpreted as “to return to and abide by the doctrinal teachings of the Buddha”, as said by Master Xianshou in his commentary on the Treatise on Arousing Faith in the Mahayana.

Third, it is interpreted as “to return to the source or origin of life”, as said by Master Xianshou in his commentary on the Treatise on Arousing Faith in the Mahayana.

(to be continued tomorrow)

116 歸命

歸命翻譯自梵語「南無」。南無在梵語中有很多意思,在被譯作歸命之後其解釋也有多種。

古來對歸命的解釋大致有三種。

第一種是將歸命解釋為將自身之生命歸投於佛,如淨影寺慧遠於《起信論疏》上言「內正報中,命根為要,故舉要命屬彼三寶,名之為歸」,元曉於《起信論疏》上言「一身之要,唯命為主,萬生所重,莫是為先,舉此無二之命以奉無上之尊,表信心極,故言歸命。」

第二種是將歸命解釋為歸順佛之教命,如賢首於《起信論義記》上言「歸是敬順義,命謂諸佛教命,此明論主敬奉如來教命,傳法利生。」

第三種是將歸命解釋為還歸生命之本源。如元曉於《起信論疏》上將歸命解釋為還源,言「眾生六根從一心起,既背本源,馳散六塵;今舉命根總攝六情,還歸一心之源,故曰歸命。」

Namo Amituofo!

February 24, 2024

Feb 24, 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

I would rather stay inside the golden flower for hundreds and thousands of eons,

Rather than going to hell in an instant.

寧合金華百千劫,不能地獄須臾間。

Namo Amituofo!

February 23, 2024

Feb 23, 2024

Master Huijing’s Short Dharma Teaching about the Grace of Deliverance

慧淨法師之救恩法語(一)

I was drowning in the sea. Those on shore cried, “Come on, swim to the shore, keep swimming”.

However, there is only one person who jumps into the water and transports me to the shore.

Those on shore practice various virtues; but, the one who jumps into the water is Amitabha Buddha.

我溺大海，岸上眾人皆大呼：「努力往上游！游上來，游上來！」

唯有一人，躬身入海，救我於岸。

岸上眾人者，其他諸行也；躬身入海者，彌陀一佛也。

Namo Amituofo!

February 22, 2024

Feb 22, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

Life is impermanent. It changes within the length of a breath.

During many years we see the red sun descend behind the mountain in the west.

In the years after, the treasured mountain may never be seen again,

Similarly, it is extremely difficult to regain the body even after ten thousand eons.

人命無常呼吸間，眼觀紅日落西山，

寶山歷盡空回首，一失人身萬劫難。

Namo Amituofo!

February 21, 2024

Feb 21, 2024

Wonderful Metaphors in the Pure Land Teachings

淨土宗妙喻

Metaphor 2F: Using a Rescue Basket to Save all Victims

As said in Amitabha’s 18th Vow, “Except those who commit the Five Gravest Transgressions and slander the correct Dharma.” This passage indicates that Amitabha Buddha focuses on iniquitous sentient beings as his main priority for deliverance. They need urgent relief because their virtues are inferior.

It is just like a cliff with a 100-meter drop. Some people are trapped at the bottom, some at 90 meters and some at 80. If you want to rescue them, you have to prepare a rope with a net at least 100 meters long. In saving sentient beings, the Buddha must first consider those who have fallen to the deepest level. Ordinary beings, throughout many lifetimes, have committed the Five Gravest Transgressions and slandered the correct Dharma. They are most likely to fall into hell, which makes them the main target of Amitabha’s deliverance.

2F. 彌陀大悲，急救苦者- 繩籃全救喻

第十八願「唯除五逆，誹謗正法」，也能顯阿彌陀佛救度，是以罪苦眾生為先，

眾生有逆謗根性，如此眾生，更當急救。

如有懸崖，深百米，有人落入其中，有在懸崖之底，有在九十米處，有在八十米處，欲以繩籃全救，至少以百米之繩方能成。

佛度一切眾生，定先思維墮落最深者。而凡夫常造五逆、誹謗正法重罪，即將墮入地獄，正為彌陀救度者。

Namo Amituofo!

February 20, 2024

Feb 20, 2024

Wonderful Metaphors in the Pure Land Teachings

淨土宗妙喻

Metaphor 2E: Giving Emergency Treatment First to Those who are Dying

Hospitals are primarily for seriously ill patients and those in danger of losing their lives.If a person gets the flu or fever, there is no need for him to go there.

We are all very much like critically ill patients. Our heavy karmic burdens constantly threaten our lives. We may fall into one of the hell realms if we don’t receive Amitabha’s emergency care. He is readily available to treat us with his boundless compassion. We should totally rely on him, just like patients who go to an emergency room with a critical illness.

2E. 彌陀大悲，急救苦者- 急救重病喻

醫院設有急救室，若僅為傷寒表證，微微汗出則解，無需進入，急救之人，當是生命垂危，或病急如山倒之人。

我們現身正是罪惡生死凡夫，正是重病之人，稍有不當，則墮地獄，阿彌陀佛慈悲為懷，急救罪業苦惱眾生，因當全身靠倒，因有病重時，急求急救室之心。

Namo Amituofo!

February 19, 2024

Feb 19, 2024

Wonderful Metaphors in the Pure Land Teachings

淨土宗妙喻

Metaphor 2D: Giving Help Where Help is Most Needed

As it applies to relief of the poor, the general practice is to relieve the poor who are in danger first. A person loses everything in a natural disaster such as flooding. When a rich elder comes to give victims food, he should first help those who suffer most. A victim will not reject the food because he is poor.

The Land of Saha is a world that contains great suffering. Many people suffer and cannot find peace. Compared with rich people in other worlds, the Land of Saha is the hardest hit by afflictions. So, Amitabha Buddha made a vow: "If I cannot be a great donor during countless eons, and comprehensively relieve sentient beings, may I not attain perfect Enlightenment.”

He has now attained perfect Enlightenment and become the greatest donor. He has accumulated infinite merit and virtues. Those, in the Land of Saha, who exclusively recite his great six-syllable name are always saved. Sentient beings can receive infinite treasures, merit and virtues by merely reciting his name. We are the people who urgently need to be rescued by Amitabha’s Infinite Compassion. We should make every effort to receive it.

2D. 彌陀大悲，急救苦者- 先濟窮苦喻

世間扶危濟貧，愈窮苦之處，則當最先救濟。如遇天災，大水無情， 一人家中，一無所有，有大富長者來佈施，欲發救濟糧，此人自當最先受濟，更顯救濟之善行。世間常人，未有因一貧如洗而不敢受救者。

娑婆五濁惡世，眾苦煎迫，凡夫無有安時。他方世界，國泰民安， 四季豐收。娑婆世界實乃重災區！煩惱重重，沙石遍地。故阿彌陀佛，因中願言「我於無量劫，不為大施主，普濟諸貧苦，誓不成等覺！」

現以成等覺，成為大施主，攜帶功德法糧—— 六字名號，常在娑婆，救度娑婆眾生，只要稱念名號，則有無量寶，無量功德法糧。我們正是急需救濟之人，應當爭先而去，何須退讓。

Namo Amituofo!

February 18, 2024

Feb 18, 2024

Wonderful Metaphors in the Pure Land Teachings

淨土宗妙喻

Metaphor 2C: Giving Special Care to a Child who is Sick

Shakyamuni Buddha says in the Nirvana Sutra, “For example, a person has seven sons, but one of them is sick. As good parents, they must pay more attention to their sick son. This does not mean the other sons are not loved equally.

Son and daughters are born from the lifeblood of parents; so, parents naturally treat them equally. If their son is sick, they must take care of him, bring him to see doctors, and give him his medicine as best they can.

“A Tathagata is the same. They pay more attention to an evil son; but this does not mean that they love the rest of their children less. “ A Buddha's body is born from his compassionate heart.” With the equality of their great compassion, they comprehensively embrace all sentient beings.”

Buddhas treat all sentient beings with equal kindness and compassion. However, they especially pity and give more attention to those who have committed heavy karmic offenses. This is another example of the great kindness and compassion of the Buddhas.

2C. 彌陀大悲，急救苦者- 尤偏病子喻

釋迦牟尼佛在《涅槃經》曰：「譬如一人，而有七子，是七子中， 一子遇病。父母之心，非不平等，然於病子，心則偏多。」

兒女皆為父母心頭肉，自然平等。若兒病，自當關心，問寒暖，尋醫問藥，如病甚，則日夜為之奔波，此人之情。

「如來亦爾，於諸眾生，非不平等，然於罪者，心則偏重。」「佛心者，慈悲為體，以此平等大悲，普攝一切也。」

對於眾生平等慈愛。然對罪業深重之人，尤加護愛悲憫，此更顯佛之大慈大悲。

Namo Amituofo!

February 17, 2024

Feb 17, 2024

Wonderful Metaphors in the Pure Land Teachings

淨土宗妙喻

Metaphor 2B: Saving the Drowning Kid First

During a flood, a man saw that his three sons had fallen into the water. The eldest son learned to swim from his father and enjoyed playing in the water. The second son didn’t learn as well, and had difficulty handling big waves. However, he was able to hold onto a piece of wood so that he could float in the water and was not in danger. The youngest son was too lazy to learn to swim at all and his head was bobbing up and down in the flooding water.

He called out for help because he knew his life was in danger. The father, who was on the shore, knew he must save his youngest son first, even though he was in danger due to his own laziness.

The three sons represent three kinds of people with different aptitudes and capacities. The eldest son is a wise person with superior virtuous roots. He can learn and practice the Buddha’s teachings and fight against afflictions(waves) if they come.

The second son is a person with mid-level virtuous roots. Though he is unable to adequately contemplate and eliminate his afflictions, he can abide by the Five Precepts and practice the Ten Wholesome Deeds (the piece of wood) without falling into the Three Wretched Realms.

The youngest son is an ignorant person with inferior virtuous roots. He cannot practice the Three Learnings and fails to cut off the Three Poisons. He has difficulty in practicing the Five Precepts and the Ten Wholesome Deeds. He commits karmic offenses and sinks into the water when the waves come. He can only cry out and ask for help. From the West Amitabha Buddha, the compassionate father, must come to save and deliver suffering sentient beings. They don’t need to wonder whether they are worthy of saving because of their heavy karmic offenses. It is the original intent of their compassionate father.

2B. 彌陀大悲，急救苦者- 先救小兒喻

若起大水，一人三子皆落水中，長子遵父之教誨，平日習水精進，於水中無憂；二子學而不佳，難以抵擋大水，但幸遇一木，緊抱手中，浮於水上，隨波逐浪，並無急險；然小兒不聽父言，不習游泳，現於洶湧大水中，僅露一頭，時沒水中，苦苦呼救，生死一線間。父親岸上所見，定當急救小兒，縱然平日，懶惰不聽父之教。

三子如眾生三種根機：長子為上根利智之人，煩惱一起來，能依世尊教法如實修行，對治煩惱（風浪），能夠搏擊；二子中根之人，雖不能觀照煩惱、止息煩惱，但能夠修持五戒十善（木頭），不至墮於三惡道； 小兒指下根劣智眾生，既不能修戒定慧、斷貪瞋癡，亦難行五戒十善，且造罪造業，無量罪業，風浪一來，便沉沒其中，只能呼救。

阿彌陀佛慈父，從西而來，定當救度，苦罪眾生。無需懷疑自身罪業，此為慈父本懷！

Namo Amituofo!

February 16, 2024

Feb 16, 2024

Wonderful Metaphors in the Pure Land Teachings

淨土宗妙喻

Metaphor 2A: The Emergency Rescue of a Drowning Person

In the Commentary on the Contemplation Sutra, Master Shandao says, “Like those who are drowning who urgently need rescue. Why relieve those who are already on the shore?” It is a matter of life and death for those who are drowning. They may die if the rescue is delayed even a little; so, it is a general rule to immediately rescue them. Those already on the shore are safe and happy, and, of course, need no help.

Those on the shore refers to sages, such as arhats and bodhisattvas, who have already transcended reincarnation in the cycle of birth-and-death. So, Pure Land teaching is not designed for sages; but, specially for ordinary beings. If they are not rescued in an emergency, they will continue to suffer unceasingly in the cycle of birth-and-death.

2A. 彌陀大悲，急救苦者- 溺水急救喻

善導大師《觀經疏》云：「如溺水之人急須偏救，岸上之者何用濟為。」溺水之人，生死攸關，若遲一步，則葬身水中，故須急救，毫無猶豫，此是常理。岸上之人，安坐岸上，安樂無憂，當然無須救度。

岸上之人則指阿羅漢、菩薩等聖者，超脫輪迴，遠離三界火災，無有眾苦，生死無憂。故淨土法門不為聖者設，專為罪惡生死凡夫所立。若不急救，則在三界六道，常沒常流轉，甚者長墮地獄，受無量眾苦，無有出離之期。

Namo Amituofo!

February 15, 2024

Feb 15, 2024

Wonderful Metaphors in the Pure Land Teachings

淨土宗妙喻

2. Six Metaphors Regarding the Priority of Rescuing Those who Suffer through Amitabha’s Great Compassion

The Pure Land Teaching focuses on the deliverance of sentient beings by Amitabha Buddha. Because of this, the level of proficiency of practitioners, the quantity of their blessings, and their capacity for severing afflictions are not involved. Amitabha’s Infinite Compassion is primarily focused on saving sentient beings who suffer in the sea of birth-and-death.The Buddha constantly calls out to them saying: “All sentient beings in the various realms of reincarnation, I invite you to come to my land and live in infinite

bliss”.

The compassionate mind of Amitabha Buddha is continually focused on rescuing all sentient beings. However, he most deeply empathizes with sentient beings in Avici Hell because they suffer most. This is a perfect example of the kindness that fills the Buddha’s heart. So the passage says,

“My compassionate heart is always reaching out to save sentient beings from suffering, especially those in Avici Hell.”

In his Commentary on the Contemplation Sutra Master Shandao says, “The great compassionate Amitabha Buddha takes pity on those who suffer in the cycle of birth-and-death, and he urges them to return to his Pure Land.”

A Buddha’s mind sees all beings as equal. However, because ordinary beings commit such a large variety of offenses, they are oppressed by an endless array of sufferings in the Three Domains. If they are not rescued, they will continue to suffer unceasingly in the cycle of birth-and-death.

This passage reveals the great kindness and compassion of all Buddhas. Amitabha Buddha especially targets iniquitous sentient beings, and made his 48 vows while in his causal ground. He says, “I made a transcendental vow” in order to save iniquitous sentient beings first.

The following metaphors are written to illustrate examples of those who were rescued during an emergency by Amitabha’s great compassion.

2. 彌陀大悲，急救苦者之妙喻六則- 淨宗法師

淨土法門是阿彌陀佛救度之門，不在眾生功夫深淺，無關罪福多少，亦不求斷煩惱，且彌陀大悲，心偏常沒眾生。故現是罪惡生死凡夫，正是彌陀救度之機。佛在經中懇切呼喚： 輪迴諸趣眾生類，速生我剎受安樂阿彌陀佛慈悲之心，綿綿不絕，救拔一切有情眾生。然先憶阿鼻地獄最苦眾生，佛心如此。故曰：常運慈心拔有情，度盡阿鼻苦眾生。

善導大師《觀經疏》云：「諸佛大悲於苦者，心偏愍念常沒眾生，是以勸歸淨土。」

佛心本來平等，無所偏袒，然凡夫造業如暴風駃雨，在三界中眾苦所迫，若不急救，則在三界六道，常沒常流轉，甚者長墮地獄，受無量眾苦，無有出離之期。

故諸佛如來大慈大悲，尤悲罪苦眾生，更顯佛之慈悲。故阿彌陀佛為救度如此眾生，因中發四十八大願，曰：「我建超世願。」是以救罪業凡夫先。今以以下數喻，說明彌陀大悲，急救苦者。

Namo Amituofo!

February 14, 2024

Feb 14, 2024

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

正雜二行判

Those practitioners of the Sacred Path who wish to realize fruition in this world, practice the Six Paramitas and accumulate a myriad of virtues, in order to advance in their Bodhisattva practices. However, they find their habitual behaviors and karmic afflictions are so strong that they are not able to practice the Six Paramitas completely or realize advancement in this world. Hence, they dedicate their merit and virtues and aspire to be

reborn in the Pure Land of Bliss.

Once they decide to cease the karmic practices of the Sacred Path, they discard the miscellaneous practices and adopt the primary practice, discard the mixed practices and adopt the exclusive practice. They no longer need to dedicate anymore, because it is all included in the exclusive recitation of Amitabha’s Name.

The MIscellaneous practices do not possess the karmic power to enter the Land of Bliss. They are only appropriate within the human realm, the various heavens, and the other pure lands. Thus, they will receive their respective rewards according to their karmic practices. As the causes vary, rewards also vary, Hence, it is inappropriate to dedicate one’s merits if his objective is attaining rebirth in the Land of Bliss.This is why those practices are called “miscellaneous”.

Though their miscellaneous practices can be dedicated to rebirth in the Pure Land, they will not enable them to go directly to the reward land; but, only to the expedient manifested land within the Pure Land. This is because they are not the genuine practice in accordance with Amitabha’s Fundamental Vow. Their virtues are mixed with the poisons of ordinary beings, which make them tainted. Because they do not exclusively recite Amitabha’s Name, they will not be embraced and protected by Amitabha’s

Light.

修聖道門的人想在此土入聖證果，因此以六度萬行為其因行；然而畢竟自覺煩惱強、業障重，以自己之力無法圓滿六度萬行諸波羅蜜，無法在此土證果，因而發願求生極樂淨土，而以其所修功德作為迴向。

若一改其聖道門行業，捨雜行歸正行，捨雜修入專修，則不用迴向，因為是純粹極樂之行體故；而雜行非純極樂之行，是廣通於人、天、三乘及十方淨土，隨其業因而感果；因既千差，故果亦萬別，若不迴向便不能感極樂之果，故謂之雜。

然而雖可迴向，也只在報土中之方便化土，不能直入報土，因為不是彌陀本願真實行，乃是凡夫雜毒之善、虛假之行；且不一心專念彌陀名號，不蒙彌陀光明攝護。

Namo Amituofo!

February 13, 2024

Feb 13, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

115 南無(continued)

In the Pure Land School, “Namo” is generally interpreted as “ I take refuge”, sometimes interpreted as “I prostrate”, but it has not been interpreted as “please save me”.

In the Commentary on the Contemplation Sutra, it says, “Namo means to take refuge”, and in the parable of the “Two Rivers and the White Path”, it says, “They are urged by Shakyamuni to proceed to the west and, at the same time, they are summoned by Amitabha Buddha from his Pure Land in the west.They faithfully follow the wishes of the two great sages.”

In these two texts, “namo” is interpreted as “taking refuge”. In the Praise of Rebirth, it says, “Namo Shakyamuni Buddha and all the Three Jewels”.

Here, “Namo” is interpreted as “prostration”.

Regarding “save me”, the concept of asking the Buddha to “save you” does not exist in the dogmas of the Pure Land School.

115 南無

淨土宗是將南無解釋為歸命，偶爾也會解釋為敬禮，但卻從沒有使用過救我這種解釋的。

如《觀經疏．玄義分》言「言南無者，即是歸命」，《觀經疏．散善義》「二河白道喻」言「仰蒙釋迦發遣，指向西方，又藉彌陀悲心招喚，今信順二尊之意。」故歸命即是順釋迦、彌陀二尊之敕命。

這兩段引文都是以歸命來解釋南無。又如《往生禮讚》言「南無釋迦牟尼佛等一切三寶」，此處是以敬禮來解釋南無。

而關於救我，如前所述，是請求佛來救度我，但是在淨土宗的教義中並不存在請求救度這種思想，所以才不以救我來解釋南無。

Namo Amituofo!

February 12, 2024

Feb 12, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

115 Namo

“Namo” is a Sanskrit word, which can be transliterated in many ways. One of them is “namas.” However, when it is combined with the name of Amitabha Buddha, it is transliterated as “Namo Amitabha Buddha”.

Summarizing the interpretations in the commentaries on the Sutras, written by the ancient masters in China, there are three meanings of “Namo” - taking refuge, prostrating, and asking to be saved.

Taking refuge means accepting the Buddha’s compassion. Prostrating means bowing to the Buddha, which is a bodily karma. Asking to be saved means asking the Buddha to come and save you. This has a similar meaning to deliver me or carry me across.

(to be continued tomorrow)

115 南無

亦作南牟、南謨、南忙、那模、曩謨。是對梵語namo的音譯。梵語南無的發音為namas ，但當與其後的Amita（阿彌陀）連在一起時則發音為namo。

南無有歸命、敬禮與救我三義。

淨影寺慧遠於《涅槃經義記》卷二解釋《涅槃經》所言之「南無純陀」時言「是歸命詞，梵語南無，此言歸命」，善導於《觀經玄義分》言「南者是歸，無者是命。」慧苑於《華嚴經音義》卷上言「正云南忙，此曰敬禮」，慈恩於《法苑義林章》卷四言「古言南牟，即是敬禮。」吉藏於《法華經義疏》卷四言「南無者，歸命也，救我也」，智顗於《法華經文句》卷四言「南無，大有義，或言度我。」

如果將以上所引用的解釋綜合起來看，可以說南無有歸命、敬禮與救我三義。歸命即歸順於命令，具體指服從於佛的命令。敬禮是以身業禮敬佛等。救我即請求佛來救我，度我與此意同。

Namo Amituofo!

February 11, 2024

Feb 11, 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

Be cautious and do not make light of the consequences from the threefold karma,

We can not afford to take advantage of one another, as the karmic law is clearly in effect.

慎莫輕心縱三業，業道分明不可欺。

Namo Amituofo!

February 10, 2024

Feb 10, 2024

Master Huijing’s Short Dharma Teaching about the Grace of Deliverance

慧淨法師之救恩法語(一)

Amitabha is the King of All Buddhas,

The only Savior of all sentient beings.

彌陀是諸佛之王,是眾生唯一救主。

Namo Amituofo!

February 9, 2024

Feb 9, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

We are born in a human body in this world after many lives during hundreds and thousands of eons.

We ought to know that this has evolved due to good karma cultivated in the past.

If we don’t recite Amitabha’s Name while in this physical body,

We don’t know in which lifetime we will get the opportunity again.

萬劫千磨得個人,須知前世種來因;

此身不向今生度,更向何生度此身?

Namo Amituofo!

February 8, 2024

Feb 8, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Amitabha-Recitation and False Thoughts

Metaphor 1D: Lotus Flowers Not Contaminated by Mud

An ancient scholar said, “Amitabha-recitation that arises from an afflicted mind is like a lotus flower emerging from muddy water. It is uncontaminated”. These words are very moving and can give us comfort. Even though we have false thoughts, we can keep reciting “Namo Amituofo, Namo Amituofo...”

Our mind is very much like muddy water. However, a recitation of the Name is like a pure lotus flower - beautiful, fragrant, and clean.

Our minds are like the muddy water; but, the Name is not contaminated by our muddy thoughts. So, the Pure Land School is also known as the Lotus School, because the lotus flower is not contaminated even though it grows in mud. Our minds are full of greed, hatred and delusion, just like mud.

Because our minds are full of greed, hatred and delusion, we are taught to recite the Buddha’s Name. Why do we recite the Buddha’s Name? Because we have committed offenses and require liberation.

Thus, if we truly seek liberation, we have to rely on the power of Amitabha’s vow, and recite Amitabha’s Name. Our mind is like the mud in the lotus pond, which provides nutrients to the lotus flowers. A fresh lotus flower emerges from the mud with a fragrant smell. Though our minds are contaminated, the Name that we recite is pure. The merit and virtues of the six-syllable Name produce a fragrance that permeates the Dharma Realm. That is to say, “Amitabha-recitation that arises from an afflicted mind is like a lotus flower emerging from muddy water.”

1D. 念佛與妄想 - 蓮花不染污泥喻

古德曾說:「從妄念中,所出念佛,猶如蓮花,不染污泥。」 這幾句話尤其讓我們覺得安慰、感動。我們雖然有妄念,但是我們在妄念當中發出念佛聲:

「南無阿彌陀佛,南無阿彌陀佛,南無阿彌陀佛,南無阿彌陀佛⋯⋯」

我們的心雖然是妄念,像污泥一樣的染污;但是,所稱出來的這一句名號,卻是像清淨的蓮花一樣不染污泥,微妙香潔。

我們的心是骯髒的,是染污的,是妄念的;可是,這句名號不被我們的妄念所染污。所以,淨土宗又稱「蓮宗」,蓮花的特點就是出污泥而不染。我們的心像污泥一樣骯髒,有貪瞋癡的煩惱。

我們這樣貪瞋癡煩惱的心,反而成為念佛的動力。我們為什麼念佛?因為有罪業,我們要求解脫,所以要仰靠彌陀的誓願,稱念彌陀的名號。就好像蓮花池中的污泥,它反而成為蓮花的養分;這樣,一支清新的蓮花就從污泥當中獨立出來,飄散著微妙的香味。我們的心雖然是染污的,可是我們念的名號是清淨的,可以說,六字名號的功德、香味遍滿法界,所以說「從妄念中,所出念佛,猶如蓮花,不染污泥」。

Namo Amituofo!

February 7, 2024

Feb 7, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Amitabha-Recitation and False Thoughts

3. Analogy of Clouds Blown by the Wind

What do our afflictions look like? They look like clouds moving with the wind. We recite the Buddha’s Name and ignore the clouds passing by. At times we may think, the cloud is white, this means I can be reborn. However, if the cloud is dark, it is not likely that I can be reborn. These are complete misunderstandings of the teaching.

The clouds in our minds are free to come and go; but, they are not related to our rebirth. If we pause our recitation of Amitabha’s Name and pay attention to the clouds, as soon as we realize it, we need only return to our recitation.

We should try to ignore our scattered thoughts and simply return to our recitations as soon as we realize we’re chasing these thoughts. The more attention we pay to them, the more vigorously they bother us. The more thoroughly we ignore these thoughts, the more peaceful our minds will be.

This is similar to a grandma hearing her grandchild crying. The grandma tries to comfort him; but, he cries even louder. However, if the grandma leaves the grandchild alone, the grandkid stops crying after a while. It is similar for our afflictions.

These afflictions(thoughts) are created by us. Everyone has a baby with afflictions. We should simply ignore them. How should we ignore them? The most effective way is to keep returning to our exclusive recitation of Namo Amituofo.

3.念佛與妄想 - 隨風雲彩喻

煩惱對我們來講像什麼?就好像空中隨風而過的一片雲彩。我們念佛就念佛,何必管這片雲彩呢?它來了,我們想這塊雲彩是白的,白雲彩來了,我念佛大概能往生;又來了一朵黑雲彩,黑雲彩來了,我大概不能往生⋯⋯錯了!

這些「雲彩」在我們心中了無障礙,來了就來了,去了就去了,跟我們的往生毫無關係。我們停下了念佛的腳步,停止了念佛的心來關注它們,就錯了!

所以,不要管我們這個心。我們再怎麼管它,它都不能替我們爭口氣,而且我們會被它騙。我們越管它,它越得勢,它越是覺得自己了不起,我們就越拿它沒辦法;我們徹底地看透它,徹底地拋棄它,徹底地冷落它,它就乖了,它就聽話了。

像老奶奶帶小孫子:小孫子在那裏哭,奶奶去哄他,越哄,他就越哭,越哭,她就越哄;後來奶奶就沒辦法了,乾脆不管他,小孫子哭一會兒也就不哭了。我們的煩惱也是這樣。

其實,我們的煩惱是我們自己養大的:我們每個人都養著一個胖胖的煩惱娃娃,天天養它,洗它,摸它⋯⋯我們應該拋棄它,不要理它。怎麼不理它呢?我們有阿彌陀佛,我們專念「南無阿彌陀佛」,就是不理它,這個叫「一向專念」。

Namo Amituofo!

February 6, 2024

Feb 6, 2024

Wonderful Metphors in the Pure Land School

淨土宗妙喻

Amitabha-Recitation and False Thoughts

2. Analogy of Pedestrians on the Street

Amitabha-reciters shouldn’t allow themselves to be bothered by their scattered thoughts. What is meant by “don’t be bothered”? Some people say, “these thoughts come by themselves.” OK, let them come if they come. Don’t worry about them. The more you are bothered by them, the more they come. Don’t try to stop them from coming. Just let them come and let them go. This is what is meant by “don’t bother”.

This is similar to seeing many people walking along a street. Do they bother you? They are of different ages, genders, wealth, personalities, and aptitudes. Is it necessary for you to give up your work in order to watch them? Do you pay too much attention to others, and totally forget what you have to do? When you are reminded of this incident, you feel annoyed, and say, “these people are always walking here and there along the street. Because of them I cannot concentrate ”. Does that make sense?

It’s similar to reciting Amitabha’s Name. While we are doing it, many random thoughts pop up in our minds. They simply mind their own business and have nothing to do with us? Amitabha-recitation is the karma of assurance (the host) and random thoughts are like the pedestrians (guests). We don’t need to watch them or be bothered by them.

Once we are mindful of reciting Amitabha’s Name, hundreds and thousands of random thoughts can be totally ignored. It is just like being in a room and focused on our work. We can ignore the people outside, who then seem to be non-existent.

So, there is one effective way to deal with false thoughts - focus on reciting Amitabha’s Name and ignore them.

2.念佛與妄想 - 大街行人喻

念佛人應該把所有的妄念抖下來,丟掉,不要管它。

什麼叫不要管呢?有人說:「我不管它,可是它自己來了。」來了就來了,來了就不管它。你管它,它才來。你不管它,並不是叫它不要來。來就來了,去就去了 —— 這叫不要管它。

大街上那麼多人來來去去,與你有什麼關係呢?男女老少,貧富貴賤,善惡賢愚,應有盡有,有必要放下自己的正事,倚在窗戶上盯住看嗎?富貴的生羡慕,貧賤的看不起,論醜說美,評東道西,把自己的正事忘得一乾二淨。

叫你不要管外面的行人,只管做自己的事,你反而起煩惱,說,你不想管他們,但他們老是在那走來走去,讓你的心靜不下來。這就叫不講理了。

念佛也一樣。心中妄念紛飛,自是它的事,與你何干?妄念自妄念,念佛自念佛。念佛是正業(主),妄念是街客(賓),不要盯住妄念的街客看,不要隨著它走,更不要說它耽誤你念佛。念佛的正念一提起,就是有千千萬萬妄念,也好像沒有一樣。這就好像一個人在房間裏一心做自己的事,大街上人來人往,千千萬萬,都與他無關,好像不存在。

所以,對付妄念,就一條絕招:只管念佛,不要管它!

Namo Amituofo!

February 5, 2024

Feb 5, 2024

Wonderful Analogies in the Pure Land School

淨土宗妙喻

Amitabha-Recitation and False Thoughts

1. Clay Sculpture and Charcoal

A dragon sculpture in the temple is made of clay. If we wash it enough, can we

turn it into porcelain?

Similarly, we cannot clean a piece of charcoal and turn it from black to white. Our ignorant minds are like a piece of charcoal. Because of their darkness we cannot see things clearly and constantly commit offenses. We should deeply recognise and accept this , and not waste time trying to change it.

As Pure Land practitioners, we should try to understand that it isn’t necessary to add other practices to be reborn in Amitabha’s Pure Land. We should clearly recognise that we are ignorant ordinary beings who are bound to fall into the wretched realms. Our only way to change this is to completely rely on the power of Amitabha’s 18th vow.

Some people may say, “I generally don’t feel troubled or have any scattered thoughts; but, when I recite the Buddha’s name, I experience a whole variety of random thoughts.” Actually, this feeling is quite normal.

念佛與妄想

1. 泥塑與木炭喻

好比一個泥巴做的塑像,它是泥巴做的,泥巴就是它的本體,不管怎麼樣去洗它,你能洗乾淨嗎?

龍王廟裏用泥巴做的龍,上面有灰塵,你想把它洗乾淨,無論你怎樣洗,洗到最裏面的龍筋,還是泥 —— 它就是泥土做成的,所以,不論怎麼樣,它還是脫離不了泥土。

又好比一塊木炭,它怎麼都是黑的,再洗也洗不乾淨,不可能洗出一塊白的木炭;怎麼洗它都是黑的,拿它來畫,還是一條黑線。

我們的妄想心就像木炭一樣,再怎麼樣都是黑暗、無明、造罪的眾生 ——對這一點,我們要有深切的認識,不要在那裏做無用功:「大概我這樣修行,到時候可能會好一些,那個時候再說⋯⋯」如果以淨土法門來講,不要抱這樣的期望,是要認識到我們是一個造罪、必然墮落的凡夫,唯有仰靠彌陀的願力。

有人感嘆說:「我平常不覺得有什麼煩惱,有什麼妄想雜念;可是,不念佛便罷,一旦想靜下心來念佛,妄想雜念就特別多。」其實這是很正常的。

Namo Amituofo!

February 4, 2024

Feb 4, 2024

Wonderful Analogies in the Pure Land School

淨土宗妙喻

Introduction to - Four Analogies about Amitabha-recitation and False Thoughts - by Master Jingzong

We are ordinary beings composed of false thoughts. False thoughts create the substance of our bodies. We cannot be separated from them. Sometimes they appear in a disguised form and we calmly accept them.. At other times we have fewer coarse false thoughts, and our fine false thoughts are more plentiful. If we observe them mindfully , we discover that they always exist.

念佛與妄想之妙喻四則 - 淨宗法師

我們凡夫就是妄想所組成的,妄念是我們的本體,我們不管怎麼樣也離不了它。有時候會出現假相,感覺清淨一點;但那是粗的妄念少了一些,微細的妄念還是很多。如果有這個覺照,我們就會發現,它總是存在著的。

Namo Amituofo!

February 3, 2024

Feb 3, 2024

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

正雜二行判

Master Shandao enumerated the Five Primary Practices and the Five Miscellaneous Practices. His purpose was to proactively urge us to give and take, i.e. to give up the Five Miscellaneous Practices and adopt the Five Primary Practices. It is like sorting a pile of money, to determine which is counterfeit and which is real? Master Shandao urged us to discard the counterfeit notes and take home the genuine ones.

For rebirth in the Land of Bliss, the Five Primary Practices are the only - absolute, direct, secured, easy, perfect, and complete practices. Apart from the Five Primary Practices, all other practices are not - easy, direct, secured, perfect, and complete. By Cultivating the Five Primary Practices, our relationship with Amitabha Buddha is intimate and we always think of each other without interruption.

There are many miscellaneous practices. Broadly speaking, they are called the 84,000 teachings. Apart from the Five Primary Practices, all others are miscellaneous practices. Apart from the Five Primary Practices, no matter what the teaching is, it is considered “ non-intimate and distant.”

善導大師在《觀經四帖疏》裏將「五正行」和「五雜行」排列出來,目的是積極地勸導我們去做取捨,也就是捨雜行取正行。就像一堆鈔票,真鈔和假鈔排在一起,說明什麼是真鈔,什麼是假鈔,然後勸導人們取真鈔捨假鈔。

往生極樂世界,唯一的、絕對的、直截的、穩當的、容易的、圓滿的就是這五正行。除了這五正行之外,就不是容易的、直接的、穩當的、圓滿的。修五正行則我們眾生和阿彌陀佛就有親的關係、近的關係,還有憶念不斷、無間的關係。

雜行非常的多,廣泛來說,所謂八萬四千法門,除了五正行以外,其餘都是雜行。五正行之外不管是那一種法門,都名為「疏雜之行」。

Namo Amituofo!

February 2, 2024

Feb 2, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

114 The Concluding Sutra of Shakyamuni’s Era (continued)

So, all of the various teachings of the Sacred Path, like the round teaching of Huayen and the One-Vehicle teaching of Fahua are considered a prelude to expounding the Pure Land Teachings. Therefore, all of the sutras of the Sacred Path are covered in the Preface Section of the Three Pure Land Sutras.

In addition, the Great Sutra and the Contemplation Sutra are the teachings that include the teaching of deliverance and those sentient beings to be delivered. These teachings were introduced in the Main Section, as they are the core principles of the teaching of the other-powered Pure Land Path.

Following the principles in the Great Sutra and the Contemplation Sutra, the Amitabha Sutra reveals the way to rebirth through Amitabha-recitation, attained by ordinary beings in this defiled world.

In these Sutras, the attestations of the Buddhas in the six directions are revealed. It says, all good men and women who recite the Name of Amitabha Buddha are protected by all Buddhas and dwell in the Stage of Non-retrogression, for realizing the highest perfect Enlightenment. This is why, Shariputra, you should accept my words and the teachings of all Buddhas.

Here, Shakyamuni Buddha advised Shariputra and the rest of his disciples to disseminate the essence of all of his teachings (Amitabha Buddha’s Name) with all sentient beings in their present and future lives. This is why the Amitabha Sutra is considered to be the Dissemination Section.

As said above, the Amitabha Sutra is considered to be the ultimate teaching for Disseminating all of the Sutras. Hence, it is called the Conclusive Sutra among all of the teachings Shakyamuni gave in his life.

故聖道門諸教,不論是《華嚴》圓教,甚至是《法華》一乘教,都是為了宣講淨土門而鋪陳的序幕。故聖道門諸經都是淨土三部經之序分。

另外,《大經》與《觀經》是顯示救度之法與救度之機的經典,因為這兩部經都是在闡述淨土門他力教之要旨,所以才將這兩部經作為正宗分。

而《阿彌陀經》則是承接《大經》與《觀經》的宗旨,開闡五濁惡世濁惡之人念佛往生之道。

經中列舉六方諸佛之證誠,謂若有善男子善女人(只要念佛即稱為善男子善女人)執持阿彌陀佛之名號,則其人皆為諸佛之所護念,必至不退轉之果位,所以釋尊才勸導舍利弗,謂汝等要信受阿彌陀佛之名號。

在這裡,釋尊是將一代佛教之精髓──這句阿彌陀佛名號付囑於舍利弗等諸弟子,希望諸弟子弘布流通於後世。因此《阿彌陀經》即為流通分。

如上所說,以《阿彌陀經》為一切經典的流通分,故稱《阿彌陀經》為一代結經。

Namo Amituofo

February 1, 2024

Feb 1, 2024

Common Knowledge in the Pure Land Teaching

淨土小常識

114 The Concluding Sutra of Shakyamuni’s Era

The Amitabha Sutra is the final Sutra given by Shakyamuni Buddha in his era. “In his era” means all of the teachings given by Shakyamuni Buddha during his entire life. The Concluding Sutra means the Sutra that was his final teaching.

The Pure Land School categorizes all of the sutras spoken by Shakyamuni Buddha in his era into three sections: the Preface Section, the Main Section and the Dissemination Section.

All of the sutras about the self-powered teachings of Sacred Path belong to the Preface Section. The Great Larger Sutra and the Contemplation Sutra comprise the Main Section. The Amitabha Sutra is in the Dissemination Section. In this respect, it is given the most prestigious status among those of the other-powered Pure Land Path and all of Buddhism.

All of the sutras of the Sacred Path spoken by the Buddha, before the following text in the Infinite Life Sutra, are considered to comprise the Preface Section - “As the Tathagata, I regard beings of the three worlds with boundless great compassion. The reason for my appearance in the world is to reveal teachings of the Way, and save multitudes of beings by endowing them with true benefits.”

This text indicates that the Buddha’s purpose for appearing in the world is to take pity on all beings in the burning house of the Three Domains and the sea of suffering within the Six Realms. Though he spoke a variety of teachings during his life , they all ultimately guide us to return to the teaching of Amitabha-recitation in accordance with Amitabha’s Fundamental Vow.

The “true benefit” means the sole teaching of Amitabha-recitation. If he hadn’t given that teaching , all ordinary beings would be incapable of escaping from the suffering in the burning house of the Three Domains. In other words, Shakyamuni Buddha appeared in the world and shared his Dharma to deliver sentient beings. His basic intent is to expound the teaching of other-powered Amitabha-recitation of the Pure Land Path. The difficult-to-practice teachings of the Sacred Path are not Shakyamuni’s original intent.

In the few decades after his Enlightenment, Shakyamuni noted that the time for expounding the teaching based on his original intent was not ripe. Thus, on one hand, he spoke all of his other expedient teachings - the difficult-to-practice teachings of the Sacred Path for achieving Buddhahood through self-powered practices; but, he hoped that they understood how difficult it is to exit the cycle of birth-and-death by transforming from delusion to enlightenment. On the other hand, he waited until the time was exactly right to share the easy-to-practice teaching of the Pure Land Path.

(to be continued tomorrow)

114 一代結經

《阿彌陀經》為釋尊一代說教中的最後之結經。「一代」是一代教的略稱,指釋尊一生之間所說的所有教法。「結經」指作為總結而宣說的經典。

淨土宗將釋尊一代所說之所有經典,配屬於序分、正宗分、流通分之三科段,以聖道門自力教之諸經都是序分,以《大經》《觀經》為正宗分,以《阿彌陀經》為流通分,藉此顯示淨土門他力教在佛教全體中最高最尊的地位。

以聖道門諸經為序分是依據《無量壽經‧發起序》所說之「如來以無盡大悲,矜哀三界,所以出興於世,光闡道教,欲拯濟群萌,惠以真實之利」。

此文謂諸佛如來之所以示現世間,其目的在於憐愍三界火宅、六道苦海之群萌(凡夫眾生),雖廣說一代諸教(光闡道教),然,最後導歸彌陀本願之念佛法門(惠以真實之利)。真實之利即是念佛一法,若非念佛一法,群萌無能脫離三界火宅之苦。

詳細來說,釋尊之所以出現於世、說法度眾,其根本目的在於宣說淨土門他力念佛之教,以普救萬機。故聖道門難修難行之諸教並非釋尊之本意,但自釋尊成道以後數十年間,宣說其本意的時機尚未成熟,所以釋尊才一邊權說難修難行之聖道門的自力成佛之法,以期聽眾覺悟到出離生死、轉迷開悟絕非易事,一邊等待宣說易修易行之淨土教門的到來。

Namo Amituofo!

January 31, 2024

Jan 31, 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

The teaching of meditative virtues was requested by Queen Vaidehi,

But the teaching of non-meditative virtues was given by Shakyamuni at his own discretion.

One should dedicate the practices of meditative and non-meditative virtues for rebirth in the land of treasure.

They are the alternative expedient means given by the Tathagata.

定善一門韋提請,

散善一行釋迦開;

定散俱迴入寶國,

即是如來異方便。

Namo Amituofo!