March 27, 2024

Mar 27, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

118 Amitabha Buddha (continued)

Moreover, Dharmakara Bodhisattva realized full enlightenment by attaining infinite light and infinite life, which are the accomplishments of his great vows (12th and 13th vow). Though the merit and virtues of all Buddhas are boundless, the description of Amitabha’s merit and virtues employs the metaphors of infinite light and infinite life. So, these two characteristics are highlighted in order to represent all other merits and virtues.

With respect to the individual benefits, infinite light refers to the realization of infinite perfect wisdom, and enlightenment to ultimate truth. Infinite life refers to the realization of the eternal Buddha body, which is detached from birth and death forever. So, nothing is more splendid than the two virtues with respect to self-benefiting.

With respect to benefiting others, Amitabha’s infinite light refers to the boundless benefits in the ten directions he bestows horizontally. Infinite life refers to the unlimited teachings he shares vertically, during the three periods of time. Amitabha’s infinite life is dedicated to delivering sentient beings. Thus, in terms of benefiting others, no powers can be more splendid than these two.

As said above, infinite light and infinite life transcend all other merits and virtues in terms of self-benefiting and benefiting others. So, all other merits and virtues are included in these two virtues realized by Amitabha. These two kinds of virtues are wonderful aspects of the self-realization of Amitabha Buddha, and, at the same time, they are also the fundamental way he delivers sentient beings in the ten directions. That is to say, the great vows of light and life are fundamental aspects of Amitabha’s great compassion. It explains why Amitabha Buddha saw his vows of infinite light and infinite life as fundamental to his deliverance of sentient beings.

118 阿彌陀佛 (續)

再者,阿彌陀佛也是以光明無量與壽命無量為自己成佛所證之果,阿彌陀佛光壽無量之佛身是由這兩條願所成就的。佛之功德無量無邊,不可計數,本不限於光壽二種無量,但再無其他功德勝於此光壽二種無量,所以才特別舉出這二種功德以指代其他功德。

此光壽二種無量,如果從自利的層面來說,光明無量指證得無限之正智,覺悟究竟之真理;壽命無量指證得常住不變之佛身,永遠離於生老病死。可見,在自利之德中再無有勝於此二德者。

從利他這一層面來說,所謂「光明無量者,橫顯十方利益無邊;壽命無量者,豎示三世化導無限」,光明無量是在空間上顯示照攝十方世界利益眾生無所障礙,壽命無量是在時間上顯示救度眾生無所障礙。所以在利他之德中也無有勝於此二種功德的。

如上所述,正是因為光壽二種無量不論是在自利的層面還是在利他的層面上,都超勝於其他功德,所以才以這二種無量來指代其他功德,為彌陀自證之果。

可見,此光壽二種無量不僅是阿彌陀佛自證之妙果,同時也是其救度十方眾生的大根大本,可謂「光明壽命之誓願,為大悲之本」,說明以光明無量與壽命無量這兩願為阿彌陀佛救度眾生的根本(參照無量光佛、無量壽佛)。

Namo Amituofo!

March 26, 2024

Mar 26, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

118 Amitabha Buddha (continued)

The Fruition of Becoming a Buddha

The Buddha revealed to us the virtues of Amitabha Buddha’s infinite light and infinite life in the Infinite Life Sutra, and added that the majestic light of the Buddha Amitayus is the most exalted. No other Buddha's light can match his. The light of some Buddhas can extend one yojana to five yojanas; and the distance covered can increase until the light of some Buddhas illuminates one Buddha-land, a hundred or a thousand Buddha-lands, up to boundless Buddha-lands.

The light of some Buddhas illuminates a hundred Buddha-lands, and that of others a thousand Buddha-lands. Briefly, that of Amitayus illuminates the eastern Buddha-land, southern Buddha-land, western Buddha-land, and northern Buddha-land. In the same way, it illuminates the lands in each of the four intermediate quarters, above and below.

For this reason, Amitayus is also called by the following names: the Buddha of Infinite Light, the Buddha of Boundless Light, the Buddha of Unhindered Light, the Buddha of Incomparable Light, the Buddha of the Light of the King of Flame, the Buddha of Pure Light, the Buddha of the Light of Joy, the Buddha of Light of Wisdom, the Buddha of Unceasing Light, the Buddha of Inconceivable Light, the Buddha of Ineffable Light, and the Buddha of the Light Outshining the Sun and the Moon.

If sentient beings encounter his light, their three defilements are removed. They feel tenderness, joy and pleasure; and good thoughts arise. If sentient beings in the three realms of suffering see his light, they will be relieved of and freed from afflictions. At the end of their lives they will all reach emancipation.

The light of Amitayus shines brilliantly, illuminating all the Buddha-lands of the ten quarters. There is no place where it is not perceived. I am not the only one who now praises his light. All the Buddhas, sravakas, pratyekabuddhas and bodhisattvas praise and glorify it in the same way. If sentient beings, having heard of the majestic virtue of his light, glorify it continually day and night with sincerity of heart, they will be able to attain birth in his land as they wish.

Then the multitudes of bodhisattvas and sravakas will praise their excellent virtue. Later, when they attain Buddhahood, all the Buddhas and bodhisattvas in the ten quarters will praise their lights, just as I now praise the light of Amitayus. The majestic glory of the light of Amitayus could not be described properly even if I praised it continuously, day and night, for the period of one kalpa."

The Shastra of Great Wisdom also says, “There are two kinds of lights - physical light and wisdom light. Physical light illuminates matter, similar to sunlight, electric light, fire light and light emitted from the physical body of a Buddha. Wisdom light refers to the flawless infinite wisdom of a Buddha. As said in the Nirvana Sutra, his light exudes wisdom. So, Amitabha’s infinite light, in this case, is not a physical light; but, describes the Buddha’s infinite wisdom using the metaphor of light.

Life, in this case, refers to the lives of sentient beings. So, infinite lifespan means life is unlimited, the body is eternal. Sentient beings have lives that last several decades or more in the world of birth-and-death. Their bodies will change and deteriorate with time. However, Amitabha Buddha transcends the four stages of life - birth, aging, illness, and death. His life is eternal and real.

(to be continued tomorrow)

118 阿彌陀佛 (續)

成佛之果

《無量壽經》卷上在宣說阿彌陀佛之光明無量與壽命無量之德時提到,無量壽佛威神光明最尊第一,諸佛光明所不能及。或有佛光照一由旬、或照二三四五由旬,或照一佛世界、或照百佛世界、或照千佛世界;而阿彌陀佛之光明遍照無量無邊之世界,是故阿彌陀佛號為無量光佛、無邊光佛、無礙光佛、無對光佛、炎王光佛、清淨光佛、歡喜光佛、智慧光佛、不斷光佛、難思光佛、無稱

光佛、超日月光佛。

其有眾生遇斯光者,貪慾、瞋恚、愚癡之三垢消滅,身心柔軟,善心生焉。若在地獄、餓鬼、畜生三塗極苦之處,見此光明,則皆得休息,壽終之後皆蒙解脫。若有眾生聞其光明威神功德,隨意所願,得生其國。

同時,阿彌陀佛壽命長久,不可計數,譬如十方世界無量眾生皆得人身,悉令成就聲聞、緣覺,集會一處,於百千萬劫間禪思一心,竭其智力,不能計量彼佛壽命長遠之數,知其限極。誠然,彼佛壽命非算數譬喻所能知也(取意文)。

《大智度論》卷四十七言「光明有二種,一者色光,二者智慧光。」色光即物質的、有色相的光,如日光、電光、燈光及佛肉身所放之光。智慧光指佛無漏之大智,《涅槃經》言「光明名智慧」。可見,阿彌陀佛無量之光明並非色光,而是智慧光,在此是以光明無量來比喻彼佛智慧之無限。

壽命指有情之生命,壽命無量即生命無限,身體常住不變。眾生於生死之迷界雖可獲得數十、數百年之長壽,但其間歲月變遷,仍不免衰老之變化;但阿彌陀佛超越生老病死之四相,常住不滅,實際存在,這才是壽命無量。

Namo Amituofo!

March 25, 2024

Mar 25, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

118 Amitabha Buddha (continued)

The Cause of Becoming a Buddha

The Infinite Life Sutra mentions about 53 Buddhas who appeared in this world in the past, with each one succeeding the others. They preached and taught an immeasurable number of sentient beings, to enable them to be reborn in a higher realm. After that, a Buddha called Lokeshvararaja Buddha appeared and shared the Dharma to deliver sentient beings.

At that time, a king heard the Buddha’s Dharma, deeply and joyfully believed his teachings, and aspired to the Bodhi Mind. He surrendered his royal status and was ordained as a monk, called Dharmakara. After being ordained as Bhiksu Dharmakara, he made vows to become a Buddha, create his Western Pure Land, and deliver sentient beings who suffer in the sea of birth-and-death.

Bhiksu Dharmakara was empowered by Lokeshvararaja Buddha to perceive 21.1 billion Buddha-lands. He scrutinized all of them, and prepared a blueprint of his own Buddha-land, that contained all the essences of the other Buddha-lands. After deeply meditating for 5 eons, he set forth his forty-eight vows.

For the sake of accomplishing his great vows, Bhiksu Dharmakara vigorously practiced and accumulated all varieties of merits and virtues with his pure mind: without false thoughts or deviant views, with a pristine real mind, without any pretensions or flattery, and with a compassionate mind to benefit all sentient beings. Eventually, he fulfilled all of his great vows and became Amitabha Buddha.

(to be continued tomorrow)

118 阿彌陀佛 (續)

成佛之因

《無量壽經》提到,在過去久遠劫之前,有錠光、光遠、月光、旃檀光乃至處世等五十三尊佛次第出現於是世,教化無量眾生,令入滅度。其後又有世自在王佛出現於世,說法度生。

爾時有一國王聞佛說法,深信歡喜,發大菩提心,捨棄其國土與王位而出家為僧,號為法藏。法藏比丘因聽聞世自在王佛說法,於是發願自己成佛,復欲成就淨土,救度沉沒於生死苦海之眾生。

法藏比丘又蒙世自在王佛加持,觀見二百一十一億諸佛國土,於其中選捨粗惡,選取善妙,以之為藍本,經過五劫思惟,發下四十八大願。而法藏比丘為成就其所發之大誓願,又於不可思議兆載永劫之間,以離於妄想邪念之純清淨心、離於虛偽諂曲之純真實心、利益眾生之大慈悲心,修行種種行業,積累其功德,勇猛精進,志願無倦。最終圓滿其大誓願,成為阿彌陀佛。

Namo Amituofo!

March 24, 2024

Mar 24, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

118 Amitabha Buddha (continued)

Those who advocate one name emphasize that Amitabha Buddha is the only correct name, and there should be no other names. The Amitabha Sutra says, “For what reason, Shariputra, do you think that Buddha is called Amida? Shariputra, the Buddha's light shines boundlessly and without hindrance over all the worlds of the ten quarters. It is for this reason that he is called Amida(Amitabha). Again, Shariputra, the lives of the Buddha and the people of his land last for immeasurable, unlimited and incalculable kalpas. It is for this reason that the Buddha is called 'Amida' (Amitayus). “

From the text, we know that there are two reasons why the Buddha is called Amitabha - infinite light and infinite life. It is because people in later days split the single name into two, one being infinite light and the other being infinite life.

It has never happened that there are two names for a Buddha. Many other sutras that were translated earlier than the Amitabha Sutra mention only one name (Amitabha) without adding the names of the Infinite Light Buddha and/or the Infinite Life Buddha.

In the Chinese translations of Amitabha, some translated it in two characters - “wu-liang” (infinite) and some in three characters - “wu-liang-shou” (infinite life) . The former is closer to the original meaning of the Sanskrit words. However, as one of the reasons for the Buddha to be called Amitabha is his infinite life, it is not wrong to translate it as “wu-liang-shou” (infinite life) in Chinese. For direct word-to-word translation, it is “wu-liang” (infinite), but for translation in its

literal meaning, it can be translated to be “wu-liang-shou” (infinite life).

(to be continued tomorrow)

118 阿彌陀佛 (續)

一名說主張阿彌陀佛之本名只有阿彌陀這一種,除此之外再無其他。《阿彌陀經》言:「彼佛何故號阿彌陀?舍利弗,彼佛光明無量,照十方國無所障礙,是故號為阿彌陀。又舍利弗,彼佛壽命及其人民,無量無邊阿僧祇劫,故名阿彌陀。」

根據這段引文可知,阿彌陀佛之所以要以阿彌陀、即無量作為其名號,是因為彼佛光明無量,同時彼佛之壽命及往生人之壽命也無量。也就是說,光明無量與壽命無量是阿彌陀佛之所以名為阿彌陀的兩個理由,只是至於後世,人們將這兩點理由分開,分別以無量光和無量壽作為阿彌陀佛的名號,這才

出現了兩種佛名。

一尊佛有兩種佛名,這還從未出現過,況且在《般舟三昧經》《大阿彌陀經》和《維摩詰經》等更早被譯出的經典中,都只是舉出了阿彌陀這一種佛名,並未出現無量壽與無量光,所以從這一點來看,可以肯定的是阿彌陀佛只有阿彌陀這一種佛名。

關於阿彌陀的翻譯,有二字譯與三字譯兩種譯法,天台之《觀無量壽經疏》、龍興之《觀無量壽經疏》及玄應之《一切音義集》卷九都譯為無量,善導之《觀經玄義分》、智旭之《阿彌陀經要解》及源空之《無量壽經釋》則譯為無量壽。梵語之阿彌陀意為「無量的」,所以應該說二字譯是比較貼近原意的。

不過極樂淨土之阿彌陀佛之所以號為阿彌陀,其中一點理由便是其佛壽命無量,所以將阿彌陀譯為無量壽也不能算是翻譯錯誤。如果只是對詞語進行直譯,那麼應該採用二字譯,如果意譯,則應該採用三字譯。

Namo Amituofo!

March 23, 2024

Mar 23, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

Amitabha Buddha

This refers to the Buddha that really exists in the Western Land of Bliss. The Amitabha Sutra says, “If you travel westward from here, passing a hundred thousand kotis of Buddha-lands, you will come to the land called 'Utmost Bliss,'where there is a Buddha named Amitabha. He is living there now and teaching Dharma.

The Buddha’s Name and its translation

Regarding Amitabha Buddha’s name, some translate it with two names, some with one name, and others with three names. The most generally accepted ways are with two words or three words. In Sanskrit, there are two names for the Buddha, one is Amitabha, and the other is Amitayus. The former literally means infinite light, which specifically means a Buddha of infinite light.

Amitayus is a combination of “Amita” and “yus”, which means infinite and life respectively. It refers to a Buddha who possesses infinite life. Referring to other versions of the Amitabha Sutra, the answers to questions about the Buddha’s name are more or less the same.

Why is he called Amitayus? The answer is, the lifespans of the Buddha and the sentient beings in his Pure Land are immeasurable. Why is he also called Amitabha? The answer is that Amitabha Buddha constantly emits infinite, boundless, wondrous light. It permeates all Buddha-lands in the ten directions and performs all Buddhist activities without any obstructions. This explains why the Buddha originally has two names.

(to be continued tomorrow)

118 阿彌陀佛

指現在於西方極樂淨土實際存在的佛。《阿彌陀經》言:「從是西方,過十萬億佛土,有世界名曰極樂。其土有佛,號阿彌陀,今現在說法。」

佛名與翻譯

關於阿彌陀佛的佛名,有二名說與一名說兩種,對此佛佛名的翻譯也有二字譯與三字譯兩種。

二名說認為阿彌陀佛梵語的名字有兩種,一種是阿彌陀婆,一種是阿彌陀由須。阿彌陀婆是由無量這一形容詞與光明這一名詞組合而成,意為無量之光明,故譯為無量光。不過在這裡並不是指無量的光明,而是用來指代具有無量光明的佛。

阿彌陀由須是由無量這一形容詞與壽命這一名詞組合而成,意為無量之壽命,故譯為無量壽,這裡是以所有物來命名所有主,指代擁有無量壽命的佛。在《梵文阿彌陀經》及《稱讚淨土經》中都有問到為何彼佛名為無量壽,答言因彼佛及諸有情壽命無量無數大劫,故彼佛名為無量壽。又問到彼佛何故名為無量光,答言因彼佛恆放無量無邊妙光,遍照十方一切佛土,施作佛事,無有障礙,故彼佛名為無量光。據此可知,阿彌陀佛原本便有無量壽與無量光這兩種佛名。

Namo Amituofo!

March 22, 2024

Mar 22, 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

Being freed after suffering in the Land of Saha for eons,

Is through the grace of Shakyamuni Buddha, our good advisor;

Shakyamuni thought of and employed various skillful means,

To lead us to the Path of Amitabha’s Great Vow.

得免娑婆長劫難,特蒙知識釋迦恩; 

種種思量巧方便,選得彌陀弘誓門。

Namo Amituofo!

March 21, 2024

Mar 21, 2024

Q and A about the Practice of Amitabha-Recitation

Part One - Benefits in the Present Life

第一部分 有關現世利益

(2) Question: Reciting Namo Amitabha Buddha only matters in terms of rebirth, and doesn’t provide many benefits in the present life. Is this true?

Answer: No. Reciting Namo Amitabha Buddha is beneficial in the present life, as well as the future life. It’s all included. These are the “dual benefits, in this life and the future life”, of the Pristine Pure Land School.

The future benefit refers to rebirth in the Pure Land, where we will become Buddhas. The present benefits are: eliminating calamities and dangers, enriching blessings and wisdom, improving longevity and health, delivering one’s ancestors, and protecting one’s children, grandchildren, and all others.

Please refer to the accounts of various benefits experienced in the present life through Amitabha-recitation included in the “Third Collection of Accounts of the Benefits of Amitabha-Recitation.”

(2) 問:念阿彌陀佛不是只管往生、不管現世種種利益嗎?

答:不是的。念阿彌陀佛,是現世利益、來生利益都包含在內的,這在淨土宗稱為「現當二益」。

「當」是當來,當來的利益,就是往生成佛;「現」是現世,現世的利益,比如:消災免難、增福增慧、祛病延年、平安順遂、上度祖先、下佑子孫等等,無不包含在內。《念佛感應錄》第三集收有專念阿彌陀佛得種種現世利益的例子,就是實證。

Namo Amituofo!

March 20, 2024

Mar 20, 2024

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

慧淨法師之救恩法語(一)

If we rely on Amitabha, heavy karmic offenses are eradicated, not to mention the light ones. If we do not rely on Amitabha, light karmic offenses cannot be eradicated, not to mention the heavy ones.

Though the weight of a grain of sand is light, it will still sink to the bottom of the sea. A heavy piece of rock loaded on a ship can reach the shore.

若靠彌陀,重罪尚滅,何況輕罪;

不靠彌陀,輕罪不滅,何況重罪。

一沙雖輕,直沉海底;重石乘船,可達彼岸。

Namo Amituofo!

March 19, 2024

Mar 19, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

We are all guests in life.

It is always just a dream, even if we live for a hundred years.

There is nothing we can bring along from this world.

We will see King Yama with empty hands.

人生誰都是過客,相守百年也是夢;

世上萬般帶不去,一雙空手見閻羅。

Namo Amituofo!

March 18, 2024

Mar 18, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

3H. Light Dispels Darkness

Master Tanluan wrote this in his Commentary on the Treatise on Rebirth in the Pure Land, “Suppose there is a room that has been dark for a thousand years. If light reaches it, however briefly, the room immediately becomes bright. How can the darkness say that, having occupied the room for a thousand years, it refuses to leave?” The question to contemplate is whether the sun is going to rise. If it does, we are sure that the darkness before dawn has gone.

What really matters to us is whether Bhikhu Dharmakara has achieved Buddhahood. Today Amitabha is before us, having achieved Buddhahood.We should know that all the merits, conditions, and assets necessary for our rebirth in the Pure Land have been perfectly and completely accomplished for us. If we take refuge in Amitabha Buddha, aspire to be reborn in his Land of Bliss, and recite his name consistently throughout our lives, then our rebirth and our achievement of Buddhahood are instantly established. It happens without any lapse of time. It is effortless and not contrived. Hence, the saying, “Rebirth and non-retrogression are assured in the present lifetime”. This is so because it accords with Amitabha Buddha’s vow.

As Master Shandao says in his In Praise of Pratyutpanna, “We should not ask whether Amitabha embraces us or not, we should just focus our minds on exclusively reciting Amitabha’s name. Once we resolve to be reborn in the Pure Land, Amitabha Buddha and the sacred assembly, carrying splendid canopies, will naturally come to transport us to the Land of Bliss at the end of our lives.”

Master Shandao also has this to say in his “In Praise of Dharma Practices”: “Recite Amitabha’s name exclusively and single-mindedly, without a shred of doubt, regardless of one’s offenses and blessings, whether for a long or short period.”

3H. 佛無條件救度妙喻之 - 破暗喻

曇鸞大師《往生論註》說:「千歲暗室,光若暫至,即便明朗;暗豈得言,在室千歲而不去耶!」

當思:太陽出否?太陽若出,應知黑暗已去,不用疑慮。當知:法藏菩薩成佛否,若已成佛,應知我等往生的功德、功能、資糧都已成就,我若歸命,願生、稱名,畢生不退,則我往生成佛之事當下決定,不隔時、不隔日,不用費力,不用造作;所謂「平生業成,現生不退」,這是天性自然,亦即彌陀願力自然。

善導大師《般舟讚》言:「莫論彌陀攝不攝,意在專心回不回; 但使回心決定向,臨終華蓋自來迎。」

善導大師《法事讚》言:「無問罪福時多少,心心念佛莫生疑。」

Namo Amituofo!

March 17, 2024

Mar 17, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

3G. Amitabha-Recitation is Like a Sunrise

When the sun rises, its light dispels the darkness in the ten directions. When the moon emerges, it is mirrored in all the waters of the Dharma Realm. It is simple and natural that darkness disappears with the sunrise, and lunar reflections appear in various bodies of water when the moon rises. Therefore, one can look at the daybreak without worrying about the gloominess before dawn. Likewise, when we know that Amitabha has

already attained Buddhahood, we need not doubt our rebirth in his Pure Land.

Rising in the east, the sun shines on everything, embracing without discrimination, mountains and plains, men of virtue and vice. The sunlight, being unbiased and all-illuminating, brings us brightness, warmth and hope.

The blanket of darkness that covers the earth, however thick it is, vanishes immediately when the sun comes out. All the bodies of water on our planet, whether vast or small, reflect the moon on their surfaces when the lunar body appears on high. These phenomena occur naturally and without fabrication. Darkness disappears instantaneously at sunrise and the lunar image immediately appears on the water at moonrise.

It is the same when practicing Amitabha-recitation. When we recite the name of Amitabha Buddha, we are guaranteed to attain Buddhahood, whether we are good or evil, and regardless of our aptitudes, abilities to practice, or how long we have been practicing. Our enlightenment is a natural result in accordance with the power of Amitabha Buddha’s vow.

3G. 佛無條件救度妙喻之 - 日出喻

日出之剎那,十方暗皆晴;月出之同時,法界水映現。日出暗轉晴,月出影宿水;當思日出否,莫疑暗晴否;當知成佛否,莫疑得生否。旭日東昇,陽光普照,既照高山也照平地,既照好人也照壞人。

陽光無私,普照一切,帶來光明、溫暖、希望。太陽一出,大地之暗,不論深暗淺暗,即時一片晴朗。月亮一出,大地之水,不論大水 小水,即時顯現月影。日出暗轉晴,月出影宿水,這都是同時的,不用再等幾分幾秒,也不須費力,不須造作,此乃天性自然之理。

念佛即成佛,無論善惡,不簡根機,不在時節久近,亦是順佛願力, 自然成就。

Namo Amituofo!

March 16, 2024

Mar 16, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

3F. Reflections of the Moon

Though it shines everywhere, moonlight registers only in the minds of those who look at it. Although Amitabha precludes no one from being rescued, his light embraces only those who recite his name. The moon glows in the sky and can be reflected in all the water on Earth. One can see the reflection of the full moon in vast oceans and big rivers such as the Yangtze and the Yellow Rivers, in common brooks and pools, and even in the tiny amount of water in a ladle or a raindrop.

Wherever the moon is reflected ― in the water of oceans, rivers, brooks or pools, and however the reflections are viewed ― by someone in a single place, or by a thousand people in a thousand places, each of the viewers can catch sight of the lunar image only in his own mind.

The moon shines on all, without forsaking whoever looks up at it, including even those who are in remote mountain areas. Wherever the person goes, whether east or west, the moon follows him. If he stands still, the moon stops as well.

This is true with everyone: men, women, elderly young, kind, evil, wise, or foolish. The one and only moon, even if reflected in ten thousand bodies of water, is always visible to all. Whoever looks at it and wherever it is seen, the moon shows its image to everyone in the same way, without discrimination.

Despite the exquisite presence of the moon in the sky and its myriad reflections in the water on Earth, if I do not look up at the sky or look down at the water, I will never catch sight of the moon or its reflections. The moon and I will have nothing to do with each other and it will mean nothing to me.

In spite of Amitabha’s great compassion and the myriad of virtues and merits crystallized in his name, it is really hard for sentient beings to be delivered if they do not accept the Buddha, deviate from the Buddha’s Fundamental Vow, and fail to recite Amitabha’s name.

In short, whoever we are, whenever we look up at the moon, we can see that it follows us wherever we go. The same is also true for Amitabha-recitation ― as long as we recite his name, Amitabha will forever stay with us until we are reborn in his Land of Bliss.

3F. 佛無條件救度妙喻之 - 月影喻

月光雖無處不照,唯宿仰望者心中;彌陀雖無人不救,唯與念佛人同在。月麗中天,影現萬水,不但大至大海、長江、黃河,或一般溪水、池塘,都現全月;即使小至一瓢一滴之 水,也無不各現全月。

大海、長江、黃河、溪水、池塘中的月影,一個人在一個地方觀看,這個人與月獨自相對;百千萬人在百千萬處觀看,也各自與月相對。即使在偏僻山區,月亮也不離開他,與他同在。他往東行,月跟他往東;他往西行,月也跟他往西;他若不動,月亦停留不動。

不分男女老幼、善惡賢愚,人人如此。一月普現萬水,隨人隨地各現全 月,毫不揀擇,毫無差異。月麗中天,影現萬水,但若不抬頭望明月,或不低頭觀月影,則月與 我、我與月,兩不相關。

彌陀大悲,名號萬德,但若眾生不願往生西方,或不念彌陀名號,則與佛疏離,不順佛本願,亦難得度。故無論何人,抬頭望月則月隨人行;無論何人,念佛則與佛同在,隨佛往極樂。

Namo Amituofo!

March 15, 2024

Mar 15, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

3E. To recite Amitabha’s name is like taking medicine.

No matter how serious or chronic a disease is, it can be cured if the remedy is correct. However, for those who are plagued by karmic afflictions, taking certain medicines may not be effective.

Fortunately, Amitabha’s name is known as the Agada medicine, which is the panacea for all illnesses. Nothing can undermine its potency. It can overcome and eradicate any obstacles that hinder it. The practice of Amitabha-recitation is the antidote to the most serious diseases caused by ignorance. It liberates us from the anguish of samsara, ensuring our rebirth in the Western Land of Bliss. A patient who does not follow the directions of his prescriber for taking his medication is unlikely to recover fully despite his full knowledge of the properties of the drugs, their effectiveness, and relevant medical theories. By the same token, those who do not practice Amitabha-recitation are unlikely to achieve Buddhahood even if they are well-versed in Buddhist teachings and doctrines.

3E. 佛無條件救度妙喻之 - 吃藥喻

念佛如吃藥,無論何人,對症則靈,立起沉屙。當然,業障之人可能服藥不靈。但彌陀名號為阿伽陀藥,萬病總治,無有障礙,也不受障礙,且能化除障礙,只要稱念,便可化一切無明大病,脫離生死輪迴之大苦, 往生西方極樂世界。若不服藥,儘管掌握藥性,明瞭藥效,知曉醫理,亦不得病癒;若不念佛,縱然通曉教理,亦難成佛道。

Namo Amituofo!

March 14, 2024

Mar 14, 2024

Wonderful Metaphors used in the Pure Land School

淨土宗妙喻

Eight Wonderful Metaphors about Amitabha’s Unconditional Deliverance - by Master Huijing (continued)

3D. Amitabha-Recitation is Like Making a Phone Call

To recite Amitabha’s name is like making a call on a cell phone. No matter who makes the call or in what way it is made, provided that the number dialed is correct, it will be connected. To recite “Namo Amitabha Buddha” is like dialing the right number to reach the Buddha. This is the way to connect with Amitabha in order to guarantee our rebirth to the Land of Bliss. Not practicing Amitabha-recitation is like switching off our phone or dialing the wrong number. We get no signal, no matter how hard we try. Without the connection to the Buddha, it is difficult for us to be reborn in the Pure Land.

3D. 佛無條件救度妙喻之 - 手機喻

念佛如撥打手機,無論何人,無論何種方法,只要按對號碼,即能與對方接通。念南無阿彌陀佛即是與佛接通,與佛相通,得生極樂;若不念佛,則如有手機不開機,或者撥錯號碼,無論如何用功,則信號不通,亦不能與佛相感,難入淨土。

Namo Amituofo!

March 13, 2024

Mar 13, 2024

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

正雜二行判

Apart from our Pure Land School, many other Pure Land schools also emphasize Amitabha’s deliverance. They also dedicate their merit and virtues to Amitabha Buddha, attempting to reach a certain level of cultivation in order to assure rebirth near the end-of-life.

They think Amitabha-recitation is the main cause, and other practices are supplementary causes. These two causes are like two wheels or wings, used to facilitate their rebirth. In this case, these practices are considered miscellaneous, not exclusive practice.

So, if we don’t understand the tenets of the Pristine Pure Land teaching, we may think: “ Because I am not sure of my rebirth, I have to wait until my skill in Amitabha-recitation reaches a certain level, to enable me to recite Amitabha’s name for rebirth despite being in a coma or ill.” Believing and practicing this way is equivalent to stabbing Amitabha in his chest.

如果不是我們這個淨土法門的話,其他的淨土法門,他們都強調固然有彌陀的救度,他們也還要有功德迴向給阿彌陀佛,或者自己要有某種功夫,這樣臨終時往生才可靠。

在他們的觀念中,念佛是正行,其他是助行,正助如車之兩輪,如鳥之雙翼,才能夠容易往生。如果是這樣的話,就是雜行,就不是專。

所以,倘若不瞭解我們這個純粹淨土教理的話,都抱著那種觀念,「我現在念佛往生還不能肯定,要等到我念佛功夫成片,夢寐一如,然後臨終能夠不昏迷、不病苦,還能夠念佛,這樣往生才可靠。」若抱著那種觀念,就像是拿一把刀插在阿彌陀佛的胸口上。

Namo Amituofo!

March 12, 2024

Mar 12, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

117 Buddha (continued)

According to the commentaries above, Vasubandhu divided the Buddha’s immeasurable merit and virtues into three kinds - wisdom, severance, and grace. A Buddha is capable of knowing all things and understanding all principles. These are virtues of wisdom. A Buddha is capable of severing all bindings and realizing ultimate emancipation without any obstructions. This virtue is called severance. A Buddha is capable of delivering sentient beings unceasingly with his great kindness and compassion.This virtue is called grace.

However, the Hinayana Schools only believe in Shakyamuni Buddha and deny the existence of other Buddhas. Mahayana advocates the coexistence of many Buddhas, and believes there are an immeasurable number of Buddhas in the infinite Dharma realms. All sentient beings have the Buddha-Nature, and many of them have already become fully enlightened Buddhas throughout many eons.

In this respect, Mahayana further divides the status and identity of a Buddha as follows: twofold body - Dharma body and physical body, threefold body - Dharma body, reward body, and manifested body, and even fourfold body - self-nature body, self-enjoyment body, other-enjoyment body and manifested body, etc.. Generally, most Mahayana schools accept the concept of the threefold body.

117 佛

以上文所說的義理為根據,天親於《佛性論》卷二將佛的無量福德大致分別為智、斷、恩三種。具無限之智慧,無不知之事,無不盡之理,此謂之智德;斷滅一切繫縛,證得究竟之自在無礙,此謂之斷德;具慈悲愛他之廣大心,救度眾生無暫時之停息,此謂之恩德。

但小乘卻執著於一佛,不承認有多佛同時存在;大乘則主張多佛,認為在無邊無限的法界中有難以計量的佛同時存在。一切眾生皆有佛性,在過去無數劫間,已覺悟佛性而成佛的應該有很多,所以這一點並沒有什麼值得驚詫的。

如上所說,大乘主張多佛的同時存在,而在多佛的基礎上,又進一步分出位格,或有分為二身,或有分為三身,也有分為四身的。如《大般涅槃經》卷三十四舉出法身與生身二種佛身,《金光明最勝王經》卷二舉出法身、應身與化身三種佛身,《大乘起信論》及《大乘義章》卷十九舉出法身、報身與應身三種佛身,《唯識論》卷十則舉出自性身、自受用身、他受用身、變化身四種佛身。在這些佛身說當中,大乘佛教各宗普遍採用的是法、報、應三身說(見三身說)。

Namo Amituofo!

March 11, 2024

Mar 11, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

117 Buddha (continued)

We ordinary beings are not enlightened; so, “self-enlightened” is said in order to differentiate a Buddha from ordinary beings. “Enlightening others” refers to teaching others various truths.

Though Srakavas and Pratyekabuddhas can be self-enlightened, they cannot enlighten others; so, there are said to be the Two Vehicles.

“Enlightening others” is said for the sake of differentiating it from the Two Vehicles.

Perfect and complete enlightenment is the same. It doesn’t matter if it's through self-enlightenment. It is perfect and complete with nothing missing.

Within it, awakening unsurpassed wisdom and becoming enlightened regarding ultimate truths are regarded as “perfect and complete self-enlightenment”. When great kindness and compassion are added, through equally enlightening all sentient beings, it is considered “perfect and complete through enlightening others''. Though bodhisattvas practice both “self-enlightenment” and “enlightening others”, they are not considered as perfect and complete as a Buddha. So, “perfect and complete enlightenment and cultivation” are used for the sake of distinguishing the enlightenment of a Buddha from that of a bodhisattva.

According to Master Huiyuan’s explanation, one must fully satisfy all three requirements in order to be called a Buddha, an enlightened being. So, a Buddha is: one who reveals the ultimate truths of the universe and this Dharma Realm, and enjoys infinite blessings and virtues. At the same time, he diligently delivers other sentient beings in the realms of delusion, so that all of them can become great sacred beings like him. So, a scripture says a Buddha is a “greatly honored enlightened being”.

(to be continued tomorrow)

117 佛

我等凡夫尚未自悟,所以這裡的「自覺」是為了與凡夫相區別。覺他指教導他人,使他人也覺悟真理。

聲聞、緣覺雖已自覺,但並不覺他,所以為簡別二乘,才說覺他。

覺行窮滿即不論自覺還是覺他,都已圓滿,無所欠缺。

其中,開無上之大智慧、悟得究竟真理,此為自覺圓滿;具足大慈悲心、平等開悟一切眾生,此為覺他圓滿。菩薩雖自覺覺他雙行,但尚未圓滿;為了顯示佛超勝於菩薩,所以才說覺行圓滿。

按照慧遠之說,要完備以上三義,無一欠缺,才能被稱為佛陀,即覺者。如此看來,所謂佛陀,也就是在自身已覺悟宇宙法界之究竟真理、並享受無量福德的同時,依然努力救度其他一切迷界眾生,使此等眾生與自身一樣同證菩提的大聖人。如《心地觀經》卷一中稱佛陀為「大覺尊」,《大乘起信論》將佛陀稱為「救世大悲者」。

Namo Amituofo!

March 10, 2024

Mar 10, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

117 Buddha (continued)

According to the above, Master Shandao defines Buddha as follows: The word Buddha originated in India. In this land [China], it means the one who is self-enlightened, and can enlighten others. If one is perfect and complete in both wisdom and moral conduct, he is called a Buddha. Master Honen explained it in a similar way.

Master Xuanzang, a great translator, criticized the translation of Buddha as “enlightenment”. He said “enlightenment” should be “Bodhi” in Sanskrit; so, “Buddha” should be translated as “the enlightened being”.

Master Xuanzang said, “ a Buddha is one whose wisdom is replete. All of his seeds of wisdom have blossomed, like those of a lotus flower. It is as if he has awakened from a dream and is capable of enlightening sentient beings. His enlightenment and practices are complete, he is now called a Buddha.”

Self-enlightenment means becoming enlightened to the truth - our life in this realm is and has always been a deluded dream. So, this is not an objective recognition of truth, but is subjectively consistent with the truth. In short, it reveals the truth in its original state.

(to be continued tomorrow)

117 佛

據此,善導於《觀經玄義分》言「言佛者,乃是西國正音,此土名覺,自覺、覺他、覺行窮滿,名之為佛」,源空於《大經釋》言「佛者,乃是梵音,此翻為覺,三覺圓滿,故以名佛。」可是開新譯之風的玄奘大師卻批判這種僅僅將佛陀譯為「覺」的譯法,認為梵語「菩提」應譯為覺,而佛陀不應譯為覺,應譯為覺者。

所以玄奘大師之高足慈恩便在《異部宗輪論述記》卷上言:「佛陀梵音,此云覺者。隨舊略語,但稱曰佛。具一切智,一切種智,如蓮花開,如睡夢覺,能自開覺,亦覺有情,覺行既圓,曰之為佛。」

自覺指領悟真理,覺悟自身無始以來之迷夢。這裡的覺悟並不是指客觀上對真理的認知,而是在主觀上與真理相一致,即在真理與自身之間達到連可容下一絲毫髮的空間都不存在的狀態。要而言之,就是將真理原原本本地展現出來。

Namo Amituofo!

March 9, 2024

Mar 9, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

117 Buddha

Buddha is a Sanskrit word that is translated into Chinese in many ways. In the past, it was translated as “enlightened”. Now, it is generally translated as “the enlightened being”.

“Enlightenment” means “enlightenment through Truths”, or “enlightenment of the Way”. In the scriptures, there are two meanings of “enlightenment” - self-enlightenment and the enlightenment of others; or, three meanings by adding “perfect and complete enlightenment and cultivation”.

Master Huiyuan of Jingying Temple explained that “self-enlightenment” refers to one who differs from ordinary beings, and “ sharing enlightenment with others” refers to the one who differs from practitioners of the Two Vehicles. “Perfect and complete enlightenment and cultivation” refers to one who differs from bodhisattvas. This one is called a “Buddha”.

(to be continued tomorrow)

117 佛

佛是對梵語佛陀的略稱,又稱作佛馱、浮陀、浮圖、浮屠等。在舊譯中佛陀被譯為「覺」,在新譯中則譯為「覺者」。

「覺」在字典有悟道之義,指覺悟真理。《大般涅槃經》《大智度論》等以自覺、覺他二義解釋覺,而《觀無量壽經義疏》《大乘義章》則是以自覺、覺他、覺行窮滿三義來解釋。

《大般涅槃經》卷十八言「佛者名覺,既自覺悟復能覺他」,龍樹菩薩《大智度論》卷二十四言「一切世間煩惱睡,能自覺亦能覺人故,名為覺人。」

淨影慧遠《觀無量壽經義疏》卷上言「言佛者,此翻名覺......既能自覺,復能覺他,覺行窮滿,稱之為佛。言自覺者,簡異凡夫;言覺他者,別異二乘;覺行窮滿,彰異菩薩。是故獨此名之為佛。」慧遠在《大乘義章》卷二十也採用了與此相同的解釋。以三義解釋「覺」便是始自淨影慧遠。

Namo Amituofo!

March 8, 2024

Mar 8, 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

How wonderful that we can reach the treasure land today.

It is actually through the power of our fundamental teacher, Shakyamuni.

If it were not for our fundamental teacher urging us,

How could we be reborn in Amitabha’s Pure Land?

何期今日至寶國,實是娑婆本師力,

若非本師知識勸,彌陀淨土云何入.

Namo Amituofo!

March 7, 2024

Mar 7, 2024

Practical Q and A about Amitabha-Recitation - the Benefits of Amitabha-Recitation in the Present Life

念佛實用問答- 現世利益

Q1: To seek rebirth, we recite Namo Amitabha Buddha. For safety, avoiding calamities, eradicating hindrances and extending longevity, we have to recite the names of various Buddhas and bodhisattvas, or recite various Sutras or Dharani. Is this correct?

Answer to Q1:

No, this is incorrect. Unfortunately, some Buddhist beginners do think like that. As they learn more they will understand that, as Pure Land aspirants, no matter whether they are seeking rebirth or worldly benefits, they need only exclusively recite Namo Amitabha Buddha.

There are two reasons:

1. Amitabha Buddha is the king of all Buddhas. His Name contains all of the merits and virtues of all Buddhas, bodhisattvas, sutras and Dharani. So, by exclusively reciting Namo Amitabha Buddha, it is equivalent to reciting the names of all Buddhas, bodhisattvas, and the texts of all sutras and Dharani.Conversely, the benefits attained through the recitation of Namo Amitabha Buddha, will not be attained by reciting other Buddhas, bodhisattvas, sutras and Dharani. It is similar to the government officials who serve the community for the King. The King can do everything, but the

officers cannot do what the King does.

2. By exclusively reciting Namo Amitabha Buddha, a person is assured of rebirth, and gains all worldly benefits. He is dually benefitted. By mixing the recitations of Buddhas, bodhisattvas, sutras and Dharani, a person’s rebirth is not assured, and the worldly benefits gained are also not abundant.

(1)問:求往生,念阿彌陀佛;求平安免難、消災延壽等現世利益,分別念有關佛、菩薩、經、咒。這種觀念正確嗎?

答:不正確。一般初機學佛的人,信仰還比較淺,往往會抱有這種觀念,但隨著信仰的深入,他就會明白:一個願生淨土的人,不論是為往生,還是求世間利益,都應當專念阿彌陀佛,而不必改念其他。

理由有兩點:

一、經中說:阿彌陀佛是一切諸佛中的王,阿彌陀佛名號包含一切佛、菩薩、經、咒功德,專念阿彌陀佛一佛,等於總念一切佛菩薩經咒。凡是念諸佛菩薩經咒能夠得到的利益,念阿彌陀佛都能得到;反過來,念阿彌陀佛能夠得到的利益,念其他佛菩薩、誦其他經咒則未必都能得到。好像百官大臣能為老百姓辦的事,國王當然都能辦到;而國王能做到的事,百官大臣未必能做到。

二、專念阿彌陀佛,既能決定往生,也能得到種種世間利益,可說雙豐收。雜念諸佛菩薩經咒等,往生不定,世間利益也輕微。

Namo Amituofo!

March 6, 2024

Mar 6, 2024

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

慧淨法師之救恩法語(一)

The karmic offenses of ordinary beings are heavy; however, they are just like a drop of water in the sea, as compared to the Buddha's power. A rock is heavy and will sink in the sea;however, it will “float” if it is loaded on a ship.

The karmic offenses of ordinary beings are heavy. They must “sink” if they remain in the Six Realms; however, they will definitely be delivered if they are on the ship of Amitabha’s vow.

凡夫罪重,較之佛力,猶如大海一滴。

石頭量重,投入大海必沉,投入大船必浮;

凡夫罪重,投入六道必墮,投入願船必度。

Namo Amituofo!

March 5, 2024

Mar 5, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

It is difficult to sustain one’s wealth for over a hundred years.

It is easy to reincarnate within the Six Realms.

I urge you to exclusively recite Amitabha’s name,

As it is incredibly difficult to regain a human body once it is lost, even after ten thousand eons.

富貴百年難保守,輪迴六道易循環;

勸君早辦修行路,一失人身萬劫難。

Namo Amituofo!

March 4, 2024

Mar 4, 2024

Wonderful Metaphors in the Pure Land Teachings

淨土宗妙喻

Metaphor 3C: Reciting Amitabha’s Name is Like Turning on a Light

Reciting Amitabha’s name is like turning on a light. The room is illuminated when that light is switched on, regardless of who flicks the switch. Similarly, all those who recite Amitabha’s name are embraced by the Buddha’s light and assured of rebirth in the Land of Bliss. However, those who do not recite Amitabha’s name have not accepted his offer and receive no response from him. This is like someone who fails to turn on a light switch, the light simply will not come on.

3C: 佛無條件救度妙喻之 - 電燈喻

念佛如開電燈,電燈一開,頓時一片光明,不問何人所開。只要念佛,無論何人,彌陀光明攝受,定生極樂。 但若不念佛,則眾生與佛沒有交集,不能感應道交,猶如不按開關,電燈不亮。

Namo Amituofo!

March 3, 2024

Mar 3, 2024

Wonderful Metaphors in the Pure Land Teachings

淨土宗妙喻

Metaphor 3B. Reciting Amitabha’s Name is Like Addressing Someone

Reciting Amitabha’s name is like addressing someone. When we call any Tom, Dick or Harry by his name, that person will respond at once. So, it goes without saying that the Buddha will do the same. Amitabha has great compassion and wisdom. The supernatural power and the strength of his Fundamental Vow are immeasurable. It is simply impossible that Amitabha Buddha will not respond to us when we recite his name.

The resonance of Amitabha-recitation is like the ringing of a bell every time it is struck. The instant we recite his name Amitabha Buddha answers. Conversely, if we don’t practice Amitabha-recitation, we can’t expect any response from the Buddha. Over countless eons, Amitabha cultivated the most ascetic bodhisattva practices for the benefit of all sentient beings.

Since attaining Buddhahood ten eons ago, Amitabha has been imploring us to aspire to quickly be reborn in his Land of Bliss. To recite Amitabha’s name is to respond to the Buddha’s calling. It also demonstrates our acceptance of Amitabha’s offer. Through the strength of his six-character name, Amitabha appeals to sentient beings, “My children, come home soon!” Holding fast to the Buddha’s name, Amitabha-reciters reply, “My compassionate father, I will gladly come!”

3B. 佛無條件救度妙喻之 - 喚人喻

念佛如喚某某人,我們呼喚張三,張三即應;喚李四,李四即來。何況是佛,大慈大悲,大智大慧,大神通大願力,念佛怎會不感應?念佛感應,亦如叩鐘,一念即應,不念不應。而且無始劫來,彌陀為眾生苦修,成佛以來,亦長劫呼喚,期盼十方眾生,早日歸極樂。我們念佛即是回應彌陀的呼喚,亦是歸家的承諾。彌陀以名號呼喚眾生:孩子,汝快歸來! 眾生念名號回應彌陀:慈父,我速歸家!

Namo Amituofo!

March 2, 2024

Mar 2, 2024

Wonderful Metaphors in Pure Land School

淨土宗妙喻

Metaphor 3A. Reciting Amitabha’s Name is Like Ringing a Bell

A large bell can produce a loud resonant sound; but, it won’t ring unless someone strikes it. Amitabha has vowed to deliver all sentient beings from their sufferings in the six realms; but, they cannot be saved unless they entrust themselves to him by reciting his name. Just as a bell resonates once it is struck, sentient beings are sure to be reborn in Amitabha’s Pure Land once they recite the Buddha’s name.

“A large bell can produce a loud, resonant sound; but, it won’t ring unless someone strikes it.” The way in which a person strikes the bell determines what sound is produced: a hard strike creates a loud sound, a soft strike creates a soft sound; the bell rings as soon as it is struck, and is silent if it is not struck. These are the natural characteristics of a bell, just as flames rise upward and water flows downward naturally.

“Amitabha has vowed to deliver all sentient beings from their sufferings in the six realms; but, they cannot be saved unless they entrust themselves to him by reciting his name.” What this implies is that all sentient beings, whether good or evil, are assured of being reborn in the Land of Bliss, if they entrust themselves to the Buddha and practice Amitabha-recitation.

In other words, those who recite Amitabha’s name are certain to be delivered while those who don’t are not. This reflects the automatic nature of Amitabha’s Fundamental Vow. It is just like flames rising upward and water flowing downward.

With boundless compassion and kindness, Amitabha Buddha is omniscient, his light illuminates all worlds and permeates the past, present and future without obstruction.

We only need to recite his name and Amitabha Buddha answers our call instantly ― just like the ringing of a bell.

3A. 佛無條件救度 - 叩鐘喻

洪鐘雖響,不叩不鳴;彌陀雖度,不歸不救。洪鐘叩之則鳴,彌陀念之則生。

「洪鐘雖響,不叩不鳴」:所謂大叩大鳴,小叩小鳴;一叩即鳴,不叩不鳴。叩即鳴,是鐘天性自然,不假造作的,如火往上,如水流下。

「彌陀雖度,不歸不救」:善歸善生,惡歸惡生,一歸則生,不歸不生。因為歸則生,是彌陀天性自然, 不假造作的,如火往上,如水流下。

阿彌陀佛無時不在,無處不在,無限慈愛,無有不知,無有障礙。我們只要念佛,彌陀應聲即現,猶如叩鐘,一叩即鳴。

Namo Amituofo!

March 1, 2024

Mar 1, 2024

Wonderful Metaphors used in the Pure Land Teachings

淨土宗妙喻

3. Eight Wonderful Metaphors revealing Amitabha’s Unconditional Deliverance (continued)

Amitabha Buddha is our savior, the source of our true peace, joy, and hope. All activities within the mundane world are tinged with suffering; but, in the arms of the Buddha, we will find lasting peace.

Amitabha’s love is completely unconditional and so is his rescue. He vows to save all willing sentient beings of the ten directions, without leaving out a single one. The Buddha yearns for the rebirth of all sentient beings into his Land of Bliss, and does not wish to see a single being abandoned in the Saha world. If you aspire to gain rebirth in the Pure Land and recite Amitabha’s name for the remainder of your life, you are already saved by the Buddha and your rebirth is assured. You are no longer an ordinary being subject to endless reincarnations; but, are a member of the sacred assembly in the Land of Bliss.

As Master Yinguang says, “If we can set our minds firmly on liberation from the cycle of life and death, and fully believe (in this teaching) , though we still live in the Saha World, we are its long-term residents no more. Even though we haven’t yet been born in the Land of Bliss, we are already its guests.”

Please visit this site again for more metaphors that illustrate Amitabha’s unconditional deliverance of sentient beings, and the assured attainment of Buddhahood through reciting the Buddha’s name.

3. 佛無條件救度之妙喻8則 (續)

阿彌陀佛是我們的救主,是我們真正平安、喜樂、希望的來源,在人世間有苦難,在佛懷中有平安。

彌陀愛心徹底,而且無條件; 彌陀救度徹底,也是無條件。彌陀願救十方眾生,無有眾生不加救度;彌陀深願十方眾生都往生極樂,不願一人獨留娑婆。

若能願生、稱名,誓畢此生無有退轉,則現在已經蒙佛救度了,已經往生決定了,已非生死凡夫,已是極樂聖眾。

正如印光大師說:「果能生死心切,信得及,不生一念疑惑之心。則雖未出娑婆,已非娑婆之久客。未生極樂,即是極樂之嘉賓。」

現舉以下譬喻以明,佛對眾生的救度是無條件的,只要念佛就能成佛。

Namo Amituofo!