April 18, 2023

Apr 18, 2023

Pure Land Patriarch - Master Daochuo

道綽大師

(continued)

A practitioner should realize the principle through the practices of the threefold karma - body, mouth and mind. Thus, principle and practice are established in the relationship between “ following” and “ being followed”. The principle is to be followed, while the practice is to follow.

Moreover, the principle to be followed initiates the practice to follow. So, following this practice will lead to realization of the “fruit” (reward). Thus, practice and reward are established in the relationship between “to realize” and “to be realized”. The practice is to realize, and the reward is to be realized. However, for people in this world of wickedness and turbidity in this Dharma-Ending Age, it is impossible to genuinely realize the principles of the “Real Mark of all Dharma” or “ the unobstructed penetration” between each of the phenomena,” through one’s own threefold karma. This is the meaning of “shallow understanding of profound principles or laws”.

(to be continued tomorrow)

將此「理」實現在自己的身口意三業之上謂之「行」,故理與行是建立在能依與所依的關係上,理是所依,行是能依。

又以所依之理起能依之行,依此行而證「果」,故行與果是建立在能證與所證的關係上,行是能證,果是所證。

然而末法之時,濁惡之機,將此聖道門所說的諸法實相或事事無礙之理如實地顯現在自己的三業之上,根本不可能,這便是「理深解微」。

Namo Amituofo!

April 17, 2023

Apr 17, 2023

Pure Land Patriarch - Master Daochuo

道綽大師

The second of the two reasons [why we cannot successfully practice the Buddhist teachings of the Sacred Path ] is “shallow understanding of profound principles or laws”.

Principles and understanding are relative. Understanding is active, while a principle is passive. There are four categories of teachings on the Sacred Path. They are “teachings, principles, practices, and realization.” A teaching plays an active role in our understanding, while a principle plays a passive role. Shakyamuni’s teachings play an active role in our understanding , and the principle explained through the teaching plays a passive role.

In that way, it is like following the principle explained by the teaching of the “Real Mark of all Dharmas” in the Lotus Sutra, or following the principle explained by the teaching of “unobstructed penetration between each of the phenomena” in the Flower Adornment Sutra, or following the principle explained by the teaching of the “non-duality of inconceivable emancipation” in the Vimalakirti Sutra, or following the principle explained by the teaching that “all sentient beings possess the Buddha Nature” in the Nirvana Sutra.

(to be continued tomorrow)

關於「二由」中之二「理深解微」的問題:

理與解是相對之語,解是能解,理是所解。聖道法門的內容由「教理行果」之四法所組織,教是能詮,理是所詮;以釋尊之「教」為能詮,此教所顯明的「理」為所詮。

如依《法華經》顯明「諸法實相」之理,依《華嚴經》顯明「事事無礙」之理,依《維摩經》顯明「不思議解脫不二門」之理,依《涅槃經》顯明「一切眾生悉有佛性」之理。

Namo Amituofo!

April 16, 2023

Apr 16, 2023

Master Huijing’s Short Dharma Teaching about Classification of Teachings – the Sacred and the Pure Land teachings

淨宗判教 – 聖淨二門判

(continued)

It is because, on the Pure Land Path, we rely on the accomplishments of Amitabha. Amitabha’s accomplishments are readily available, and the credentials necessary for rebirth in the Land of Bliss are also readily available. Where are they? They are within his Great Name of myriad virtues - Namo Amituofo.

So, even a person who has committed the Five Gravest Transgressions and the Ten Unwholesome Deeds, can still be reborn; providing that he exclusively recites Amitabha’s Name, and aspires to be reborn.

因為是靠彌陀成就的,而彌陀成就是現成的,極樂世界已經現成,往生極樂世界的功德資糧也已經現成,在哪裡?在這句萬德洪名──「南無阿彌陀佛」。

所以,一個人即使五逆十惡,到了臨終能夠回心,稱念彌陀、願生極樂,也能夠往生。

Namo Amituofo!

April 15, 2023

Apr 15, 2023

Master Huijing’s Short Dharma Teaching about Classification of Teachings – the Sacred and the Pure Land teachings

淨宗判教 – 聖淨二門判

On the Sacred Path practitioners have to cultivate through their own power, until their vows and practices are perfectly completed, and only then attain perfect Enlightenment. However, on the Pure Land Path, which is based on Amitabha’s accomplishments, practitioners need only have faith, aspiration, and exclusively recite Amitabha’s Name. This enables them to be reborn in the Pure Land, where they will become Buddhas.

With respect to these two paths, if practitioners fail to learn and practice perfectly on the Sacred Path, it is likely that they will fail, isn’t it? Actually, most of them fail. However, those on the Pure Land Path become Buddhas! Why is this?

(to be continued tomorrow)

聖道門是自己成就,要有修行,願行圓滿,然後成佛;可是淨土法門是彌陀成就,要有信願,專念彌陀,往生成佛。

就這兩門來講,聖道門如果學不成的話,豈不是墮落?但往往大多是學不成的。而淨土門是成佛!為什麼?

Namo Amituofo!

April 14, 2023

Apr 14, 2023

The 31 Verses Explaining the Amitabha Sutra from the “Praise of Dharma Practices” by Master Shandao

善導大師《法事讚》 轉《阿彌陀經》31偈語

27. A Verse about Affirmation by all Buddhas in the Zenith

Wish to be reborn. Wish to be reborn.

There are as many Buddhas in the Zenith, as there are grains of sand in the Ganges River. They all extend their tongues to affirm this teaching, for the sake of ordinary beings in the Land of Saha.

Among those who commit the Ten Unwholesome Deeds and the Five Gravest Offenses, most are suspicious of and slander the Dharma. They believe in deviant views, serve ghosts, and are close to devas and demons.

They regard false thoughts as blessings, and have even more calamitous obstructions and tragedies in return. They may be bedridden for years. Their eyes and ears may be damaged, and their legs and hands may be broken.

These are some of the retributions for worshiping demons. Why don’t they recite Amitabha’s Name and never forsake it? The power of Amitabha’s vow is equal for all.

It enables sentient beings to dedicate their recitations to rebirth, and hold their own fragrant flowers in their hands. They will be transported to the Land of Bliss within one thought, and live in a state of peace with no setbacks.

The multitude should dedicate their merits and aspire to be reborn in the Pure Land. Let’s hold fragrant flowers in our hands and always offer them to the Buddha.

上方證誠相偈

願往生 願往生

上方諸佛如恆沙 還舒舌相為娑婆

十惡五逆多疑謗 信邪事鬼餒神魔

妄想求恩謂有福 災障禍橫轉彌多

連年臥病於床枕 聾盲腳折手攣橛

承事神明得此報 如何不捨念彌陀

彌陀願力皆平等 但使迴心華自捧

一念逍遙快樂國 畢竟常安無退動

眾等迴心願生彼 手執香華常供養

Namo Amituofo!

April 13, 2023

Apr 13, 2023

Common Knowledge in Pure Land Teaching

淨土小常識

View of Sinful Offenses and View of Deliverance

From the point of view of the Sacred Path, the practitioner sets forth the mind of departure by contemplating the law of impermanence. He then cultivates through self-power, hoping to eradicate karmic obstructions, and become liberated from reincarnation within the Six Realms.

Those on the Pure Land Path realize that we are iniquitous, ordinary, mortal beings; incapable of cultivating the Sacred Path through our own power. However, we are incredibly fortunate that Amitabha Buddha created the Land of Bliss and the Great Six-Syllable Name for us. Thus, by merely aspiring to be reborn in the Land of Bliss, and exclusively reciting Amitabha’s Name, we are assured of being embraced by Amitabha’s deliverance, and received by him to be reborn in the Land of Bliss near the end-of-life.

That is why, in the Pure Land teaching, this view of sinful offenses and deliverance should be included.

罪惡觀、救度觀

以聖道門來講,是以「無常觀」發「出離心」,之後以自己的力量去修行,期盼以自己的力量消除業障,解脫生死輪迴。

淨土法門是進一步體會到自己是「罪惡生死凡夫」,所有的法門都修不成,無有出離之緣,幸好阿彌陀佛為我們這種造罪眾生建設極樂世界,完成六字洪名,只要願生極樂世界、專稱彌陀佛名,就必定現在蒙受彌陀的救度、臨終往生極樂世界。

所以,淨土法門還要加上「罪惡觀」和「救度觀」。

Namo Amituofo!

April 12, 2023

Apr 12, 2023

Master Huijing’s Short Dharma Teaching about Faith in the Pure Land School

淨土信仰

According to the Pure Land teaching, a thousand out of a thousand who believe will be reborn; ten thousand out of ten thousand who believe will be reborn.

Even those who commit the Five Gravest Transgressions, the Ten Unwholesome Deeds, and those with other extremely heavy karmic offenses; though they should fall into one of the hells, Amitabha Buddha will save them. If they don’t believe in Amitabha and aspire to be reborn in his Pure Land, the Buddha will not save them. It is because they don’t believe, don’t rely upon, or accept the grace of the Buddha’s Deliverance.

淨土法門千信即千生,萬信即萬生。

犯五逆十惡,極重罪人,應墮阿鼻,佛可以救;若不信佛,佛不能救。因為不信佛、不靠佛、不接受佛的救度之恩。

Namo Amituofo!