March 28, 2024

Mar 28, 2024

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

正雜二行判

Believing that accumulating various virtues through a myriad of perfectly accomplished practices can assure one’s rebirth in the Land of Bliss is relying on “the mind of self-power”. To perform all of these various virtues with the mind of self-power places them in the category of “miscellaneous practices”.

The practices are, of course, virtuous, and one should strive to practice them. However, the mind of self-power is not adequate to guarantee one’s rebirth in Amitabha’s Pure Land. That is why Master Shandao placed them in the category of miscellaneous practices, and asked people to discard that point of view. However, this doesn’t mean one should not try to live in a virtuous manner! Virtues should not be discarded; but, the mind of self-power should. When the mind of

self-power is discarded, all of the virtues of the so-called “miscellaneous practices” should be viewed as the practice of repaying the grace of all Buddhas.

「諸善萬行」(六度萬行),以勤修此等諸善,以為但有此善必能救度自己,必能往生極樂,仰仗修善之力,這種心態便是自力之心;以這種自力心所作的諸善便是「雜行」。

當然行為是善的,應該眾善奉行,但自力心是不好的,大師貶之,嫌為雜行,要人捨棄。這絕非捨棄行善,善不可捨,所應捨的乃是自力之心。當自力心捨掉之時,則一切所謂的雜行之諸善便完全轉變為報謝廣大佛恩之行。

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!

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 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 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!

January 23, 2024

Jan 23, 2024

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

正雜二行判

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

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

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

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

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

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

Namo Amituofo!

January 14, 2024

Jan 14, 2024

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

正雜二行判

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

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

Namo Amituofo!

January 6, 2024

Jan 6, 2024

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

正雜二行判

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

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

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

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

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

Namo Amituofo!

December 29, 2023

Dec 29, 2023

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

正雜二行判

“Assured Karma” and “Supportive Karma” also bear the meanings of king and officer, master and servant. Name-recitation is the master, the others, such as prostration are the servants. It is like when a dragon moves, clouds follow; or, when a king arrives , his officers follow and serve him.

However, if people believe that single-minded exclusive recitation is not sufficient for birth in the Pure Land, and “supportive karma” needs to be done in addition; the mind of “self-power” is involved, and these are considered “miscellaneous practices”.

This is because these practitioners do not thoroughly understand that, within assured and supportive karma, there is actually the relationship of real and expedient. If a practitioner believes their practice is equal, it will be said, “Though there are no miscellaneous practices in exclusive cultivation, there are miscellaneous cultivations within the cultivation of the primary practices.”

「正助」亦有君臣、主伴之義,以稱名為主位,禮誦等隨順之,因而分為正助,恰如龍動雲隨、君來臣侍的風貌。

然倘若以為一心專念不足以往生,須助業補足之,因而五種正行兼修,以求往生,這很明顯地帶有自力,古德謂之「助正兼行之雜修」,亦謂之「助正間雜之雜心」。

這是由於未通達助正有方便與真實的關係而將兩者並重的兼修之,故說「雖無修雜行的專修,卻有修正行的雜修」。

Namo Amituofo!

December 21, 2023

Dec 21, 2023

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

正雜二行判

(continued)

The Five Primary Practices consist of: exclusive recitation of Amitabha’s Name, sutra-recitation, prostration, praising, and making offerings. If you are illiterate or blind, do not possess the scriptures, or any other inconveniences, you cannot do all of these. Only name-recitation is easy and can be done by anyone. You can recite mentally, quietly, or you can shout if you are feeling emotional. So, only Amitabha-recitation is suitable for all, under any circumstances, and the others are not.

因為五種正行還有讀誦、觀想、禮拜跟讚歎供養,如果不認識字,或是眼睛瞎了,或是沒有經本,或是其他的不方便,就不能誦經了;觀想、禮拜和讚歎供養也是一樣。唯有念佛,張開嘴巴能念,心中默默的也能念,感情一來,要大聲的呼喊,也可以。所以,念佛是適應萬機,其他都不一定。

Namo Amituofo!

December 20, 2023

Dec 20, 2023

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

正雜二行判

“The establishment of faith in regard to practice” means “exclusive recitation of the Buddha’s Name”.

This “practice”(exclusive recitation of Amitabha’s Name) is the karma of assurance. “Assured” and “not-assured” are relative terms. If “exclusive recitation of Amitabha Buddha’s Name” is the karma of assurance, then all other practices are forms of supportive karma. These are not fully assured practices, though they are more valuable than those that are “not assured”.

Why do I say this? If we exclusively recite Namo Amitabha Buddha, we are assured of rebirth, due to the embrace of Amitabha’s light in this lifetime. If the recitations are mixed with the other four supportive karmas, we may mistakenly believe that we must combine the effects of all five Primary Practices in order to attain assured rebirth. This belief needlessly increases the degree of difficulty.

(to be continued tomorrow)

「就行立信」意在「專稱佛名」。

「就行」之「行」即是導歸於「正定業」的專稱佛名,「定」跟「不定」是相對待的,專稱佛名既然是正定業,若不是歸於正定業而是其他助業,就有不定的可能;不過,當然「定」的成份是比較多的。

怎麼講?如果專念「南無阿彌陀佛」這句名號,那是必定往生的,因為現生就已經被彌陀佛光明攝取,但若摻雜其他四種正行,在心念當中以為必須有五種正行的功行加起來才可以往生,不然就不能往生,這樣會增加困難性。

Namo Amituofo!

December 9, 2023

Dec 9, 2023

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

正雜二行判

As far as the practice for rebirth is concerned, apart from reciting the Name of Amitabha, if you practice other teachings, they are regarded as “miscellaneous” practices.

往生之行除了彌陀這一句名號,其他種種的法門,你即使專修其中的一個,也是「雜」。

Namo Amituofo!

November 28, 2023

Nov 28, 2023

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

正雜二行判

The Five Primary Pure Land practices are included within each recitation of Amitabha’s Name. The four other practices will merge into and are included in recitation of Amitabha’s Name. The purpose of the four other practices is to bring us back to the exclusive recitation of Amitabha’s Name, which is the karma of assurance.

五種正行中,只要修稱名念佛,其他四種就統統融入,統統包含了。其他四種正行的目的,就是要歸趨到正定業的專稱佛名。

Namo Amituofo!

November 14, 2023

Nov 14, 2023

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

正雜二行判

Only Amitabha-recitation is both a genuine acclamation and a way of making offerings. Setting exclusive recitation of the name aside lacks understanding, is not filial or obedient, and is disrespectful of Amitabha Buddha. So, genuine acclamation and making offerings are contained in the exclusive recitation of Amitabha’s name.

唯有「稱名念佛」才是真正的讚歎供養。不然,離開了專稱名號,對阿彌陀佛就是一種不了解、不孝順、不敬重。所以真正的讚歎供養,唯有專稱彌陀佛名。

Namo Amituofo!

November 2, 2023

Nov 2, 2023

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

正雜二行判

Bowing to Amitabha while reciting his Name is a recommended practice. However, if the one he bows to is not Amitabha, the bowing is not considered to be a “supportive karma.” This is because the merit and virtues of bowing for rebirth are not directly related to the bowing itself ; but, only as an accompaniment to reciting Amitabha’s Name.

So, bowing to Amitabha Buddha for rebirth is only effective when reciting Amitabha’s Name. If a practitioner thinks that, without bowing, he will not accumulate adequate meritorious practices or credentials for rebirth, he attaches too much value to bowing. Then bowing will become a miscellaneous practice among the primary practices for rebirth, not the exclusive practice for rebirth.

如果一方面念佛,一方面禮拜,那還可以,但如果禮拜的對象不是阿彌陀佛,就不成為這個法門的助行。而且,禮拜的往生功德不在於禮拜的本身,而是因為有這一句名號,所以禮拜阿彌陀佛,一方面禮拜,一方面念佛,才有往生的功能;如果執著自己非禮佛拜佛不可,否則功行不夠,資糧有缺,這樣就成為正行當中的雜修,而不是專修了。

Namo Amituofo!

October 25, 2023

Oct 25, 2023

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

正雜二行判

Various kinds of virtuous practices, such as filial piety to parents, are our innate responsibilities. Similarly, supporting our teachers, abiding by our Buddhist vows, and fulfilling our worldly obligations are also our responsibilities. Is practicing these virtuous types of conduct regarded as “self-power” or “other-power”, “Primary Practices” or “Miscellaneous Practices”?

Actually, these forms of virtuous conduct are not related to “self-power” or “other-power”, “Primary Practices” or “Miscellaneous Practices”. However, if a person dedicates the merit of these types of conduct for rebirth, they are considered to be “self-power” and “Miscellaneous Practices”.

This indicates that we are unsure about whether it is enough to exclusively recite Amitabha’s Name to be reborn in the Land of Bliss. This makes us believe it is necessary to to rely on other forms of virtuous conduct. In such a case, they would be considered “self-power” and “Miscellaneous Practices”.

If we don’t dedicate these forms of merit for rebirth, they would be categorized as neither primary practices nor miscellaneous practices, self-power or other-power, because they are not related to rebirth. We conduct ourselves this way in the world to be moral and responsible human beings.

各種善行,比如孝順父母──所謂百善孝為先,是理所當然的;奉侍師長、三綱五常、四維八德,這一些人世間的倫理道德,我們理所當然應該去做。那麼做這些善行到底算是自力還是他力?算是正行還是雜行呢?

其實這些本來與自力或他力無關,也不算正行或雜行;但如果把它們做為迴向往生之行,那麼就是自力,就是雜行了。

因為這顯示,我們的心中還隱隱認為,往生極樂世界,單單稱名念佛還不夠,還必須要假借這些善行,那這樣就是雜行,就是自力。

如果不用來迴向,那就既不是正行,也不是雜行,就無所謂自力他力,因為它們跟往生行就沒有關係,只是我們人世間理所當然應該去做到的責任義務。

Namo Amituofo!

October 14, 2023

Oct 14, 2023

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

正雜二行判

Reciting the scriptures about cause and effect, is a deeper way to help us understand reincarnation, and a further way to encourage us to aspire to be reborn in the Land of Bliss. In this way it is considered a “supportive karma” and a “primary practice.” Without that, it would not be considered a primary practice.

讀誦有關因果的經論,如果是要幫助我們深信因果、深信輪迴,然後進一步依淨土經典所講的來離開輪迴往生極樂世界,為了這一點來講才算是助業,算是正行。如果不是為了這一點,那就不算是正行了。

Namo Amituofo!

October 4, 2023

Oct 4, 2023

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

正雜二行判

Reciting the commentaries that correctly explain the Three Pure Land Sutras, written by the five patriarchs of the Pure Land School (Nagarjuna, Vasubandhu, Tanluan, Daochuo and Shandao) should NOT be regarded as Miscellaneous Practices. In addition, reading those sutras and commentaries that can help us to understand our aptitudes and the causes and effects which lead us to establish Deep Faith, is also NOT regarded as a Miscellaneous Practice.

讀誦龍樹、天親、曇鸞、道綽、善導等淨土五祖正確解釋淨土三經的論釋，不算是「讀誦雜行」；又閱覽有關因果的經論，有助於「機」的深信，也不算「讀誦雜行」。

Namo Amituofo!

September 27, 2023

Sep 27, 2023

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

正雜二行判

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

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

Namo Amituofo!

September 15, 2023

Sep 15, 2023

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

正雜二行判

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

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

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

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

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

Namo Amituofo!