August 6, 2025

Aug. 6, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 38: The Eight Aspects of Consciousness (continued)

Accordingly, the Verses Delineating the Eight Aspects of Consciousness by Master Xuanzang have this to say:

Accepting and influenced by past karmic habits sows the seeds for future bodies and material worlds.

The Alaya Consciousness is always the last to leave an aged body at death and the first to be present at birth, totally in control of the mind at all times.

This is an accurate description of the eighth consciousness. According to the first line of the verse, whatever one has perceived and conceived by the first six aspects of consciousness is sown like seeds in the Alaya Consciousness.

Over time, all of those seeds will grow into karmic fruits which one has to bear.

The meaning of the second line of the verse is this: at the end of one’s life, the Alaya Consciousness will stay with the body until the last moment, when the body has cooled to the core and completely died, i.e. when the first six aspects of consciousness have lost all their functions.

As to birth, the eighth aspect of consciousness is always the first to be present at the moment of conception, when the six sensory faculties are yet to develop. The Alaya Consciousness is the master of the mind, totally in control of it.

As I mentioned just now, the sixth aspect of consciousness works like a general manager giving orders from the head office. Now, let’s see the two ways by which it works – to accompany the five sensory aspects of consciousness and to work through its own consciousness.

38. 八識喻 (續)

慧淨法師

所以，玄奘大師《八識規矩頌》就有兩句話說：

受熏持種根身器，

去後來先做主公。

這就是在說第八識。

「受熏持種」：接受，而且把眼、耳、鼻、舌、身以及第六意識所看、所聽、所 想，形成一個影子、一粒種子，落在第八阿賴耶識的田地裏面、倉庫當中，而 成為未來的果報，所以說「受熏持種根身器」。

「去後來先做主公」：去最後，來最先。「去後」，也就是一個人死的時候，這 個第八識最後才離開，也就是說，身體先冷，逐漸逐漸地冷，如果沒有全部冷 的話，他還沒有死，他的阿賴耶識 — 第八識還在身體當中。必須要全部冷透 了，第八識最後才離開，這個人才稱為死亡。「來先」，也就是投胎的時候，它最先到，還沒有眼、耳、鼻、舌、身、意的時候，它已經到了。它是主人公。去 是最後，眼、耳、鼻、舌、身已經沒有作用了，但是它還沒有離開，它是最後才 離開的，所以「去後來先做主公」。

剛剛講總經理就是第六意識，第六意識是在家出主意的。它好像老闆一 樣。第六意識，有所謂「五俱意識」跟「獨頭意識」。

Namo Amituofo!

August 2, 2025

Aug. 2, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

159. The Three Levels of Nianfo ( Buddha-Recitation) (continued)

Master Honen, founder of the Japanese Pure Land School (Jodo-Shu), authored a foundational text entitled “Senchaku Hongan Nembutsu Shu” (Collection on the Nembutsu Chosen in the Fundamental Vow) , structured in sixteen chapters. The title of this book serves as the central theme and framework for the entire work. In fact, the entire meaning of the sixteen chapters is encapsulated in the six characters of the title, “ The Nembutsu Chosen in the Fundamental Vow.” This title, in turn, reflects the three levels of Nembutsu / Nianfo / Amitabha-recitation.

A Detailed Explanation of the Three Levels:

The book title “ The Nembutsu / Nianfo Chosen in the Fundamental Vow ” contains three levels of meaning; but, ultimately conveys a single unified intention.

(1) Nianfo (Amitabha-recitation)

This is the general practice of reciting Amitabha Buddha’s name without distinguishing whether it accords with his Primal Vow or not. It does this without analyzing whether it contains a right practice (正行), miscellaneous practices (雜 行), assisting karma (助業), or karma of assurance (定業). It is considered one, followed by a myriad of practices. (萬行隨一).

This understanding of Nianfo was established by various Buddhist masters such as Master Jingying, Tiantai Zhiyi, and later included by other schools after the Song dynasty. This is called the conventional or general understanding of Nianfo.

(2) Fundamental Vow Nianfo

At this level, one clearly distinguishes between what is or is not based on Amitabha's Fundamental Vow. Among the many practices, one discerns between the right practice and the miscellaneous practices (正行與雜行), and within the right practice, further differentiates between assisting karma and karma of assurance (助業與定業).

The karma of assurance —exclusively reciting Namo Amitabha Buddha in accord with Amitabha’s 18th (Fundamental) Vow—is called “Fundamental Vow Nianfo.” This is the assured cause of rebirth; so, one abandons all miscellaneous practices and exclusively recites Nianfo.

This meaning of "Fundamental Vow Nianfo" was established by Master Shandao, following the Pure Land lineage from Tanluan and Daochuo. This meaning runs throughout all sixteen chapters of Honen’s Senchaku Hongan Nembutsu Shu.

(to be continued tomorrow)

159 三重念佛 (續)

日本淨土宗的開宗祖師法然上人寫了一本開宗立教的根本教典，名為《選 擇本願念佛集》，分為十六章。書名就是整部書的總標、大綱要，本集十六章

之綱要全部攝在「選擇本願念佛」之六字書名，而這書名就顯示出三層次的念 佛。

本集書名，有三重義；義雖三重，總成一意。

一、念佛。不知本願、非本願，未分別正、雜、助、定，屬萬行隨一之念佛， 這是諸師（淨影、天臺，乃至宋朝以後，諸宗融合之念佛）所立之「念佛」之義， 亦即通途之念佛。

二、本願念佛。明辨本願、非本願，於萬行中分別正行、雜行（二行），於正 行中細判助業、定業（二業）。其正定業，正是隨順彌陀本願之「稱名念佛」，故 名「本願念佛」；是決定往生之業，故止雜行，專行念佛。這是善導大師傳自曇 鸞、道綽所立之「本願念佛」之義，而此本願念佛之義貫串本集十六章。

Namo Amituofo!

August 1, 2025

Aug. 1, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

159. The Three Levels of Nianfo ( Buddha-Recitation)

There are three levels of Nianfo:

1. Nianfo (Buddha-recitation) in general

2. Fundamental Vow Nianfo

3. Chosen Fundamental Vow Nianfo

1. Nianfo (General Buddha-Recitation)

At this first level, "Nianfo" refers broadly to the practice of reciting Amitabha Buddha’s Name. This is found in many Buddhist schools and traditions. It can be practiced based on self-power (自力) or other-power (他力), and it does not distinguish between whether the practice accords with Amitabha Buddha's Fundamental Vow or not. This is the most basic and general form of Nianfo.

2. Fundamental Vow Nianfo

The second level is “Nianfo based on Amitabha’s Fundamental Vow ” (本願念佛), also called other-power Nianfo (他力念佛). This means reciting Amitabha Buddha’s Name and relying on his Fundamental Vow, rather than on one's own effort. This kind of Nianfo constitutes the “karma of assurance” (正定業) for rebirth in the Pure Land because it is in full accord with the power of Amitabha’s Vow. Thus, it is a guaranteed path to rebirth.

3. Nianfo Chosen in the Fundamental Vow

The third level is “Nianfo Chosen in the Fundamental Vow ” (選擇本願念佛). This refers to the fact that the Primal Vow Nianfo is not a path that was chosen by others, but was chosen by Amitabha Buddha himself.

During the time of his bodhisattva practices, Amitabha surveyed 210 billion Buddha-lands across the ten directions, selecting their best features to form his 48 Great Vows, culminating in the fulfillment of his Name—Namo Amituofo. This Name is the very essence of his Vow.

(to be continued tomorrow)

159 三重念佛

三個層次的念佛：一、念佛。二、本願念佛。三、選擇本願念佛。

第一重，「念佛」。各宗各派也在念佛，自力也是念佛，他力也是念佛，這 是第一層，還沒有分本願、非本願的念佛。

第二重，「本願念佛」。「本願念佛」就是「他力念佛」，靠阿彌陀佛根本願力 的念佛，這種念佛屬於正定業，因是依彌陀本願的念佛，與彌陀的願力相應 故。

第三重，「選擇本願念佛」。是指本願念佛是阿彌陀佛所選擇，不是他人所 選擇。因為這是阿彌陀佛在因地發願的時候，選取十方世界二百一十億諸佛 國土之精華，結成四十八大願，而成就這句名號。

Namo Amituofo!

June 21, 2025

June 21, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.8 In the phrase, "If you are unable to contemplate that Buddha, you should recite the Name of the Buddha of Infinite Life," why is there a shift from "contemplation" (念) to "recitation" (稱)? What is the reason and meaning behind this change?

Answer: Vocal recitation is easy; mental contemplation is not. The fact that salvation can be attained simply through reciting aloud demonstrates the ultimate ease of this practice, revealing the true meaning of "even ten recitations." This also establishes vocal recitation of Amitabha Buddha’s Name as the proper practice for rebirth in Pure Land. As the Commentary on the Contemplation Sutra explains, vocal recitation is called the "karma of assurance."

When guiding others to practice Buddha-recitation, using vocal recitation is much easier. For example: "Namo Amitabha Buddha — follow along and recite with me." The other person can immediately imitate and participate. But if you say,

"Contemplate the Buddha in your heart," they would not know how or where to begin.

25. 《觀經》稱名除五逆罪 (續)

25.8 問：此句「汝若不能念彼佛者，應稱無量壽佛」，轉「念」為「稱」有何原因和意義？

答：口稱容易，心念不易。口稱而得救，顯易行之極致，明「乃至十念」真實 義，也由此確定了淨土宗往生正行，《觀經疏》說口稱佛名為「正定之業」。

教人念佛時，也以口稱念佛為易。「南無阿彌陀佛，你跟我念」，對方依樣 隨學即可，這很容易；「你心裡憶念」，對方不知道從何念起。

Namo Amituofo!

June 2, 2025

June 2, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

155. The Relationship Between Amitabha Buddha’s Light and Life (continued 5/6)

3. The Relationship of Mutual Containment

Mutual containment (hù jù 互具) refers to the presence of Life within Light and Light within Life. When Amitabha Buddha’s compassionate radiance shines upon us, it is not mere illumination; embedded within that Light is the Buddha’s own boundless lifespan. This Light is not only radiant, it sustains and extends life itself. Thus, within the Light there is Life: this is known as “Light containing Life.”

When we recite "Namo Amitabha Buddha", the Buddha’s Light embraces us. This luminous Name permeates the ten directions, transforming and guiding all beings. The moment we invoke "Namo Amitabha", the Buddha’s Light immediately illuminates our minds. At that very instant, we are embraced, and the Buddha’s Life reaches us through that Light. Thus, Amitabha’s Life accompanies and is infused within his Light. Wherever the Light extends, so too does the Buddha’s Life. Therefore, his Life pervades all of space and the Dharma Realm.

Because Amitabha’s Light pervades the entire cosmos and because Life is contained within that Light; when we recite the Name of Amitabha Buddha, his infinite Life enters and abides within our hearts. In addition, his Life also contains Light. Amitabha’s Life is one of purity and radiance; it is a luminous, enlightened Life.

(to be continued tomorrow)

155 阿彌陀佛光壽關係 (續 5/6)

3. 互具的關係

互具，即光明裡具有壽命，壽命裡具有光明。阿彌陀佛的慈光照著我們 ，光在這裡，阿彌陀佛的壽命就在光這裡面。這個光是能給我們補充壽命的， 這光明裡面就有壽命，這叫「光具有壽」。

我們念「南無阿彌陀佛」，佛光攝取，是光明名號攝化十方。念「南無阿 彌陀佛」，佛光馬上在心中照耀，當下攝取，當下壽命就在這裡，佛的壽命跟 著光明就來了，阿彌陀佛的光裡面就有佛的壽。所以壽也是盡虛空遍法界 的。

因為光盡虛空遍法界，光裡面就有壽，所以我們念阿彌陀佛，佛壽就來 到我們的心中。壽裡面也具有光，阿彌陀佛的壽命，是清淨、光明的壽命。

Namo Amituofo!

May 28, 2025

May 28, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

24. The Adornment Sutra - “Like Buddha Upon Rebirth”

When I attain Perfect Enlightenment, my Buddha name will be Amitayus. All sentient beings who hear this name can come to my land. Their bodies will be gold in color just like mine, and all of their forms will be splendid, perfect, and complete. Moreover, they will benefit a variety of sentient beings with their great compassionate minds.

24.1 Question:

A Bodhisattva cultivates blessings and wisdom for three Asamkhyeya kalpas and sows the marks of excellence for a hundred kalpas." It is said that before becoming a Buddha, a Bodhisattva must practice for a hundred kalpas to attain such magnificent physical features. Why is it that ordinary beings, by reciting Amitabha Buddha's Name for as few as ten recitations at the point of death or for just one lifetime, can be reborn in the Pure Land, and immediately attain 'perfect and wondrous features'?

Answer:

This is entirely due to the great vows made by Amitabha Buddha while in his causal stage, and the meritorious virtues he accomplished upon attaining Buddhahood. Even the fact that those who were reborn in the Pure Land, return to the Saha World to widely save sentient beings, is sustained by the power of Amitabha Buddha’s Original Vow.

24. 《莊嚴經》往生如佛

我若成正覺，立名無量壽，眾生聞此號，俱來我剎中；如佛金色身，妙相悉圓 滿，亦以大悲心，利益諸群品。

24.1 問：「三祇修福慧，百劫種相好」，菩薩成佛前修行一百劫才得相好莊嚴， 何以凡夫眾生一生念佛，往生即得「妙相悉圓滿」？

答：此皆由阿彌陀佛因地大願、果地功德所惠賜，乃至往生人還入娑婆廣 度眾生，也是由阿彌陀佛本願力住持的緣故。

Namo Amituofo!

May 27, 2025

May 27, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question # 9:

Master, may I ask—what kind of person truly accepts and trusts in Amitabha’s deliverance?

Answer:

A person who truly accepts and trusts in Amitabha’s salvation naturally has faith and reverence toward Amitabha. Such a person also has a conscience, a sense of shame within themselves, with love and tolerance toward others. Why? Because they feel Amitabha Buddha’s love for them, and have experienced his compassion

and forgiveness. When one truly feels the great love of Amitabha, they feel ashamed of their own sins, and develop a stronger sense of conscience and self-reflection. Whenever they say or do something wrong, they immediately feel the reproach of their own conscience, and their introspection becomes even deeper than before.

Amitabha’s love and forgiveness for us are vast and immeasurable. Frankly speaking, we are deeply sinful beings who have committed endless offenses over countless lifetimes. Even in this present life, if we honestly reflect on ourselves, we’ll see that we constantly, knowingly or unknowingly, offend others. Therefore, it’s not just that we should tolerate or forgive others; but rather, we should ask others to forgive us. If they were to tear us limb from limb, it still wouldn’t be enough to repay our wrongdoings.

We are the kind of people who are truly beyond forgiveness—yet Amitabha Buddha forgives us! It is this great compassion that moves us. Being touched by Amitabha’s boundless forgiveness, we should in turn develop a forgiving heart toward all beings. So, Amitabha’s life becomes a presence within us, watching over us, our inner guide and master. As a result, our ability for self-reflection becomes sharper and more sensitive.

9問：請問師父，信受彌陀救度的人，到底是什麼樣的呢？

答：信受彌陀救度的人，他當然是對彌陀有信心、有恭敬心，對自己有良 心、有慚愧心，對別人有愛心、有包容心。為什麼？因為他體會到阿彌陀佛對 他的愛心，體會到阿彌陀佛對他的包容心。當他體會到阿彌陀佛的大愛的時 候，就慚愧自己是一個罪惡的人，因此對自己有良心、有慚愧心，一旦有什麼 言語行為上的過失，立刻會受自己良心的譴責，反省比以前更加深刻。

阿彌陀佛對我們的愛心，對我們的寬諒，可以說非常的廣大，論我們的話 ，我們是罪惡深重的人，累生累劫造了無窮無盡的罪業，今生今世反省自己， 自己無時無刻有意無意都在得罪他人，所以，不是我們去忍耐別人、寬諒別 人，而是要請別人來寬諒我們。不寬諒我們的話，被他碎身萬段也不足以償 還。

我們是這種不能被寬諒的人，而阿彌陀佛來寬諒我們！我們被阿彌陀佛 的大寬諒所感動，對眾生也會有寬諒的心。所以，彌陀的生命在我們裏面作 為我們的主人，監視著我們，我們的反省力就會更加的敏銳。

Namo Amituofo!