September 4, 2025

Sept. 4, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 40: Shooting Arrows at the Ground

A metaphor in the Mahaprajna-paramita Sutra (the Large Perfection of Wisdom Sutra) says, “If you shoot an arrow at an object, you will either hit or miss the target; but, if you shoot an arrow at the ground, you can never miss.” Accordingly, an archer who aims at the ground never misses his mark even if he fires a hundred arrows with his eyes closed. However, if he aims at an object, he will find it very difficult to hit the target unless he is a master of archery.

40. 向地射箭喻

《般若經》有個譬喻：「如以箭射物，或中或不中；以箭射地，無不中者。」向 地面射箭，能不能中？一定百發百中，即使眼睛閉著，也必中無疑。但如果向 目標物射箭的話，那就困難了，如果不是射箭高手的話，就不能射中目標。

Namo Amituofo!

September 3, 2025

Sept. 3, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

161. The Meaning of “ The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (continued 2/5)

As Master Yinguang said in his Collected Works, Third Series:

“If one previously slandered the Dharma, but later repents, they can be reborn.

Just like a person who recovers from illness is healthy again, or a rebel who surrenders becomes a loyal citizen.

If we say that those who slandered the Dharma cannot attain birth even after repentance, then we’ve completely lost the standard of practice.”

It is like the way parents set many rules for their ignorant children, yet still forgive them when they make mistakes. It is also similar to the way a government sets strict rules to prevent fires; but, still rescues people when fires break out.

Imagine if someone who committed the five offenses or slandered the Dharma were to be permanently abandoned, or if people believed Amitabha Buddha lacked the power to save such beings; then wouldn't the so-called “great compassion” and “power to relieve suffering and bring happiness” become meaningless?

Therefore, whether it is exclusion or embrace, both are expressions of Amitabha Buddha’s great compassion and wisdom.

● Embrace is the unchanging fundamental principle.

● Exclusion is an expedient means for better embracing.

Both are essential. When we understand the subtle and profound compassion of Amitabha’s vow to save all beings, we will not take this as a license to do evil or indulge our passions. Rather, we will deeply appreciate his compassionate intention and wholeheartedly devote ourselves to reciting Amitabha Buddha’s Name.

161 「唯除逆謗」之義 (續5/5)

又如印光大師於《文鈔三編》言：

若先曾謗法，後知改悔，則得往生。

譬如病癒即是好人、歸降即是順民也。

若謂謗法之人後縱改悔亦不得往生，便完全失卻修持準繩。

又譬如，父母對無知之子女設下種種禁止規約，但在子女犯過失後，仍會 給予寬恕包容。或如官府嚴格防火的同時，也不會放棄救火之可能性。設想， 一旦犯了五逆謗法，就永遠被捨棄，或認為佛沒有力量救度我們，那所謂大 慈大悲的佛心，以及拔苦與樂的力量，豈非變成空談了？

是故，不論抑止或攝取，皆是阿彌陀佛慈悲與智慧雙重運作下所施的救 度。攝取是永不改變的大前提，抑止是為了更好的攝取，兩者皆不可少。若能 理解阿彌陀佛救度眾生的細膩悲願，我們就不會因為有阿彌陀佛這位高明的 醫生而服毒而縱惡為非，任憑三毒疾病潛滋暗長，而能深心體會佛的大悲本 懷，專志一心地念佛。

Namo Amituofo!

September 2, 2025

Sept. 2, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

161. The Meaning of “ The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (continued 4/5)

Sinful Beings Are the True Target

We feel that these words of exclusion carry deep meaning. They serve as a mirror to help us see our true nature: we are sinful, deluded beings caught in samsara; overwhelmed by greed and anger, and burdened by heavy karmic hindrances. We have insufficient conditions for liberation, not the pure karma that leads to escape from Samsara.

From Amitabha’s compassionate perspective, all of us are sinners who have, throughout many lives, committed serious wrongs. There is no one who is excluded from Amitabha’s salvation. Therefore, the exclusion clause in the

Eighteenth Vow actually highlights the fact that the Vow was made specifically for even the most burdened and evil beings.

Amitabha Buddha has even greater compassion for evil people than for good ones, and greater compassion for those who oppose him than for those who accept. As The Bodhisattva Stages Sutra says: “Bodhisattvas have deeper compassion for evil people than for good.”

If the object of salvation were only the virtuous and wise, then the exclusion clause would become meaningless—for truly good people would never commit the five offenses or slander the Dharma. The beings that the Eighteenth Vow aims to save are people like us, who may indeed commit such grave offenses. The Buddha foresaw this and added the clause for the purpose of warning—but not to declare permanent abandonment after sin is committed.

As Master Shandao said:

“By the power of the Buddha’s Vow, even those who commit the five offenses and ten evils, have their sins extinguished, and they attain birth.

Those who slander the Dharma or are icchantikas—if they repent, will all attain birth.” (Praise of Dharma Practices)

“ If those who slander the Dharma, are Icchantikas, or commit the ten evils, turn their minds and recite Amitabha Buddha’s Name, all of their sins are extinguished.” (Praise of the Pratyutpanna Samādhi Sutra)

“The sharp sword is the Name of Amitabha; With one recitation, all sins are extinguished.” (Praise of the Pratyutpanna Samadhi Sutra)

(to be continued tomorrow)

161 「唯除逆謗」之義 (續4/5)

罪人正機

我們感到此抑止八字含有特別之深意，這八字也像一面法鏡，讓我們看 清自己真正的面貌，其實自身就是罪惡生死凡夫，貪瞋強盛，業障深重，無有 出離之緣，只有造罪惡的黑業，不可能造清淨、脫出輪迴的白業。而以佛的眼 光來看我們，沒有不是逆謗的罪惡凡夫，沒有不是彌陀主要救度的對象，所以第十八願的抑止之義，更可顯明「佛愍惡機」，是以「罪苦之人為對象」所誓 的本願。

阿彌陀佛憐愍惡人更甚於善人，憐愍逆己者更甚於順己者。《菩薩地持經》說：「菩薩於惡人所起慈悲心，深於善人。」如果以善人賢者為救度對象， 則此八字也變成無作用了。因為真正的善人賢者，不會造五逆及誹謗正法。 第十八願所要救的眾生，就是可能會造下五逆謗法的我們，佛事先料想到此 點，故特別添加了抑止八字，但不代表造惡後就不攝取。

如善導大師說：

以佛願力：五逆十惡，罪滅得生；謗法闡提，迴心皆往。（《法事讚》）

謗法闡提行十惡，迴心念佛罪皆除。（《般舟讚》）

利劍即是彌陀號，一聲稱念罪皆除。（《般舟讚》）

Namo Amituofo!

September 1, 2025

Sept. 1, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

161. The Meaning of “The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (continued 3/5)

Turning the Mind or Not: The Core Difference

From this perspective, Tanluan explains the matter based on whether the offense is simple or combined; while Shandao explains it based on whether the offense is already committed or not.

Shandao believes that even one who has already slandered the Dharma may still be turned through Amitabha Buddha’s compassion and attain birth in the Pure Land. Tanluan, however, holds that slandering the Dharma—regardless of other offenses—precludes birth. The difference arises because the two masters focus on different aspects:

● Shandao speaks from the perspective of someone who has already turned their mind toward Amitabha Buddha.

● Tanluan speaks about someone who has not yet repented.

In his Praise of Dharma Practices, Shandao clearly says:

“Those who slander the Dharma or are icchantikas—if they repent, can all be born in the Pure Land.”

Tanluan, too, discusses those who have turned their minds, in the lower scroll of his Commentary. He says:

“Beings, due to arrogance, slander the true Dharma, revile sages, and abandon their elders…

Such people should suffer torments like having their tongues pulled out, being mute, unable to teach, or losing fame.

However, if such beings hear the Name of Amitabha Buddha, or the sound of his teaching, all the karmic bonds from such evils will be released.

They will enter the Buddha’s family and ultimately attain pure speech.”

This clearly shows that even those who repent after committing serious sins will be saved. From this, we can see that the core intention of both masters is not actually different.

(to be continued tomorrow)

161 「唯除逆謗」之義 (續3/5)

已迴心未迴心說

依此而看，曇鸞大師是依「罪之單複」解釋，善導大師則依「罪之已造未 造」解釋。善導大師認為已造謗法，既然已造，也會被大悲所引而往生。但曇 鸞大師認為既是謗法，即使沒有餘罪，也不能往生。這是因為兩位大師著眼 點不同。善導大師《法事讚》言「謗法闡提迴心皆往」，雖是謗法者，如果迴心 歸佛，則能往生，這是就「已迴心」的人而說的，曇鸞大師則就「未迴心」者來 解釋，彼此著眼點不同。

對已迴心之人的見解，曇鸞大師於《論註》卷下中也有說明：眾生以憍慢故，誹謗正法，毀訾賢聖，捐庳尊長。…… 如是人應受拔舌苦、瘖啞苦、言教不行苦、無名聞苦。

如是等種種諸苦眾生，聞阿彌陀如來至德名號、說法音聲， 如上種種口業繫縛皆得解脫，入如來家，畢竟得平等口業。

這是迴心者皆蒙救度的解釋。由此可知，兩位大師的真意，其實毫無差異。

Namo Amituofo!

August 31, 2025

Aug. 31, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

161. The Meaning of “ The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (continued 2/5)

Tanluan’s Interpretation: Simple vs. Combined Offenses

At the end of the upper scroll of his Commentary on the Treatise, Master Tanluan addresses this question. He explains that The Larger Sutra refers to the combined offense of committing both the five gravest offenses and slandering the Dharma—thus, exclusion. In contrast, The Contemplation Sutra speaks only of the single offense of committing the five gravest offenses (without slandering the Dharma). Thus, such a person is still embraced and saved. Therefore, a person who committed the five offenses; but, did not slander the Dharma, still has a karmic connection to Amitabha Buddha and can enter his path of salvation. However, those who commit both offenses cannot be saved.

Shandao’s Interpretation: Already Committed vs. Yet to Be Committed

In The Commentary on the Contemplation Sutra: The Meaning of Meditative and Non-Meditative Good, Master Shandao explains that the reason the Eighteenth Vow restrains those who commit the five offenses and slander the Dharma is that these two sins are extremely serious. Out of compassion, Amitabha Buddha provisionally stated that such people cannot be reborn in the Pure Land. This was meant to warn beings against committing them. However, because of Amitabha’s Infinite Compassion, he never excludes such people.

In the Contemplation Sutra, the lowest-grade beings are embraced even if they committed the five offenses, excluding those who slander the Dharma. This is because the five offenses were already committed by ordinary beings of the lowest level. Out of great compassion, the Tathagata does not abandon them but instead saves them.

On the other hand, slandering the Dharma refers to not-yet-committed offenses. So, Amitabha emphasizes these offenses to prevent them from unduly suffering, by saying such people cannot be reborn. However, if one has already slandered the Dharma, the Tathagata’s great compassion will still not abandon them. This is Shandao’s rare and profound interpretation.

(to be continued tomorrow)

161 「唯除逆謗」之義 (續2/5)

曇鸞大師單複說

曇鸞大師在其所著《論註》上卷之末（八番問答之處），舉此問題加以解釋 說明，《大經》說的是「五逆」與「誹謗」兩罪（複罪），所以抑止不救；但《觀經》說 的是「五逆」（單罪），所以攝取。因此雖是五逆，若不謗法，還有佛緣，能入救 度之道，但是犯「五逆」與「謗法」複罪者，就沒法救了。

善導大師未造已造說

善導大師在其所著《觀經疏‧散善義》中說，第十八願抑止五逆謗法的理由 是：這二罪極重，釋尊憐愍眾生造此二罪，所以方便假說不能往生；若從如來 的真實意言，當然也能得救。至於《觀經》下下品中攝取「五逆」而「謗法」除外 ，其理則是：五逆是下下品凡夫已造之罪，大悲如來，不忍棄捨，加以救度。然「謗法」之罪是未造之罪，所以加以警誡，而說不能往生。如果謗法罪是已造， 則大悲如來也不忍捨棄。善導大師作這樣難得的解釋。

Namo Amituofo!