September 4, 2023

Sep 4, 2023

Common Knowledge in Pure Land Teaching

淨土小常識

Diamond-like Faith

Grasping what Master Shandao says about the two kinds of deep minds, in both “aptitude” and “teaching” is known as having “determinant faith” and “diamond-like faith”, which never change. If it does change, it lacks either the deep mind of “aptitude” or “teaching”. If a person does not have the deep mind in terms of aptitude, he will also lack the deep mind in terms of teaching, and vice versa. The two kinds of deep mind are one entity. Having the deep mind of aptitude is also having the deep mind of teaching.

To understand the content of the two kinds of deep mind is nothing more than awakening to the fact that there is no karmic condition that will enable us to leave the cycle of birth-and-death through one’s own power. Among the 84,000 Buddhist teachings, only the teaching of “name-recitation” (as designated in Amitabha’s Fundamental Vow) is the condition that enables sentient beings to leave the cycle of birth-and-death, and quickly become Buddhas.

Having the two kinds of deep minds (in aptitude and teaching) is having diamond-like faith. It doesn’t matter whether we believe it is deep or not, and it is not based on how we feel, it is still regarded as the deep mind.

金剛信

有了善導大師所說的「機法兩種深信」,就是「信心決定」,就是「金剛信」,不會再改變。如果會改變,不是對機沒有深信,就是對法沒有深信。如果對機沒有深信,對法一定也沒有深信;如果對法沒有深信,對機也一定沒有深信。兩種深信是一體的,有機深信就有法深信。

理解兩種深信的內容,無非是自覺憑自力無有出離之緣,八萬四千法門當中,唯有彌陀本願所設定「稱名念佛」這個法門才能使眾生有出離之緣,而且可以快速成佛。

有機法這兩種信心,就是有金剛信,不管是深是淺,不管心的感受如何,都算是深信。

Namo Amituofo!

September 3, 2023

Sep 3, 2023

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

Wisdom reduces our past karma to the size of a mote of dust; without even thinking, we turn around and enter the realm of ultimate reality.

Infinite kalpas are compressed into the single flick of a finger. 

It is a place of happiness and freedom. Under what circumstances would we not aspire to be reborn there?

We suffer from the Five Desires for thousands of years. These are the causal conditions that increase our suffering in hell.

Greed, hatred, and the Ten Unwholesome Acts arise one after the other, how can they be the cause of liberation in Nirvana?

People don’t fear the retribution they receive in the Three Wretched Realms due to various offenses, such as destroying the Three Jewels, that lead them to reincarnate forever.

They have no filial piety and scold their family members. Because of this they will live in various hells and never know the date of their release.

微塵故業隨智滅,不覺轉入真如門;

大小僧祇恒沙劫,亦如彈指須臾間,

如此逍遙快樂處,更貪何事不求生。

縱使千年受五欲,增長地獄苦因緣;

貪瞋十惡相續起,豈是解脫涅槃因。

不畏三塗造眾罪,破滅三寶永沉淪;

不孝父母罵眷屬,地獄安身無出期。

Namo Amituofo!

September 2, 2023

Sep 2, 2023

Master Huijing’s Short Dharma Teachings about Impermanence

慧淨法師之無常法語

All who live must die. Impermanence is like the whoosh of a flying arrow.

To be reborn in a human body is very difficult. It is as rare as a blind turtle, surfacing from the depths of the ocean, and emerging through a small hole in a piece of driftwood.

有命皆歸死,無常倍疾箭,人身之難得,如盲龜穿孔。

Namo Amituofo!

September 1, 2023

Sep 1, 2023

General Confusion and Misunderstandings by Amitabha-Reciters seeking Rebirth - By Master Jingzong

淨宗法師談念佛人的糊塗認識

Misunderstandings about the core of the Amitabha Sutra (continued)

Comments:

The five points listed above are easily misinterpreted, especially if they are taken too literally. However, if we follow the interpretations of Master Shandao, we will have a clear understanding of the correct meanings. This will strengthen our faith, aspiration, and practice.

How did Master Shandao explain these? He used one very important word “exclusivity” – exclusive recitation of Amitabha’s name. Exclusive recitation of the Buddha’s name provides “abundant virtuous roots and meritorious blessings”, and qualifies an Amitabha-reciter as “a good man or woman.”

One can exclusively recite the Buddha’s name according to the length of his life, whether it is long or short. This is the meaning of “for one day .... for seven days”. Exclusive recitation of the Buddha’s name means, not mixed or combined with other practices.

As a result of exclusive recitation of the Buddha’s name, the Buddha will naturally come and welcome the Amitabha-reciter near end-of-life, and protect him with all of his power, to insure that “his mind will not be severely confused”. Because of this he will be reborn with right mindfulness.

So, exclusivity is at the core of all of the core teachings, the main point of all main points, and the most essential of all essentials

對《阿彌陀經》核心經文的誤解

(續上)

這五點一般人往往容易望文生義而產生誤解,如果依據善導大師解釋,我們心中就會很明朗;心中明朗,信心就會穩固、堅定,行持起來就有力量。

善導大師怎麼解釋?善導大師的解釋就是一個“專”——專稱佛名。

專稱佛名,就是“多善根”。

專稱佛名,多善根故,稱為“善男子、善女人”。

專稱佛名,隨其壽命,長短不限,就是“若一日、若七日”。

專稱佛名,無二無雜,就是“一心不亂”。

專稱佛名,臨終佛自來迎,佛力護祐,自然“心不顛倒”,正念往生。

所以“專”是核心的核心,重點的重點,關鍵的關鍵。

Namo Amituofo!

August 31, 2023

Aug 31, 2023

General Confusion and Misunderstandings by Amitabha-Reciters in regard to Rebirth - By Master Jingzong

淨宗法師談念佛人的糊塗認識

#14 Misunderstandings about the core scripture - the Amitabha Sutra

Comments:

Point 1 - One cannot attain birth in that land with the causal conditions of few virtuous roots and meritorious blessings.

Point 2 - If a good man or woman hears of Amitabha Buddha and holds fast to his name for one day, two days, three days, four days, five days, six days, or seven days, single-mindedly and without deviation, when that person approaches the point of death, Amitabha Buddha and the sacred assembly will appear before him.

Point 3 - When death comes, his mind will not be severely confused. He will at once gain rebirth in Amitabha Buddha’s Land of Bliss.

The passage is very short, not more than 100 Chinese characters; but, it explains the correct method for attaining rebirth in the Land of Bliss. It is the core of the entire Amitabha Sutra; so, it is very important, but often misinterpreted. If it is misinterpreted, the meaning of the entire Amitabha Sutra is distorted and rebirth becomes like a soap bubble.

Individual misunderstandings concerning:

1. “abundant virtuous roots and meritorious blessings”

2. “single-mindedly and without deviation”

3. “his mind will not be severely confused”

4. “a good man or woman”

5. “for one day .... for seven days”

(to be continued tomorrow)

淨宗法師 - 念佛人的糊塗認識

對《阿彌陀經》核心經文的誤解

其一:不可以少善根福德因緣,得生彼國。

其二:若有善男子、善女人,聞說阿彌陀佛,執持名號,若一日、若二日、若三日、若四日、若五日、若六日、若七日......一心不亂。

其三:其人臨命終時,阿彌陀佛,與諸聖眾,現在其前。是人終時,心不顛倒,即得往生阿彌陀佛極樂國土。

這一段經文,總共不足區區一百個字,說明往生極樂的正確方法,是整部《阿彌陀經》的核心,非常重要,但也經常被誤解,一旦被誤解,整部《阿彌陀經》的意思就全變了,往生就成為泡影了。

一、關於“多善根福德”,

二、關於“一心不亂”,

三、關於“心不顛倒”,

四、關於“善男子、善女人”,

五、關於“若一日......若七日”;

(再續)

Namo Amituofo!

August 30, 2023

Aug 30, 2023

The Patriarchal Lineage of the Pure Land Teaching - Master Shandao

善導大師

(continued)

Relying upon the karmic power of Amitabha Buddha’s great vow, good ordinary beings, of course, can be reborn. Ordinary beings with the Five Gravest Offenses and the Ten Unwholesome Deeds can be reborn provided that they rely upon the Buddha, recite Amitabha’s Name, and aspire to be reborn in the Land of Bliss.

“Offenses are eliminated and rebirth is assured” with recourse to Amitabha's vows and Amitabha’s Infinite Buddha power. Even those who slander the Right Dharma and those without virtuous roots, will attain rebirth if they rely upon the Buddha, aspire to be reborn in the Land of Bliss, and exclusively recite Amitbha’s Name. So, it says, “With recourse to Amitabha’s vow power, even those who commit the Gravest Offenses and the Ten Unwholesome Deeds can attain assured rebirth with all karmic offenses eradicated, and those who slander the Right Dharma and have no virtuous roots can be reborn if they rely upon Amitabha Buddha.”

以阿彌陀佛的大願業力,善的凡夫固然能夠往生,五逆十惡的凡夫,只要回心轉意,念佛願生極樂世界,以阿彌陀佛的願力、阿彌陀佛的佛力、阿彌陀佛的功德力量,也能夠使他五逆十惡的罪消滅,而得生極樂世界,這就是所謂的「罪滅得生」。

乃至誹謗佛法的眾生、一闡提的眾生,他也只要回心轉意,願生極樂,專念彌陀名號,同樣也通通沒有一個遺漏的往生極樂世界。所以說:「以佛願力:五逆十惡,罪滅得生;謗法闡提,迴心皆往。」

Namo Amituofo!

August 29, 2023

Aug 29, 2023

The Patriarchal Lineage of the Pure Land Teaching - Master Shandao

善導大師

(continued)

Because I know that “I” am not a good ordinary being; yet, “I” am still included in “all good and evil ordinary beings.” Despite being an evil ordinary being, I am not excluded from Amitabha’s deliverance! This gives us great hope.

“All good and evil ordinary beings” of course includes - those who commit the Five Gravest Offenses, slander the Right Dharma, and have no virtuous roots. “Good” refers to those who try to uphold the Five Precepts and the Ten Wholesome Deeds. “Evil” includes those who commit the Five Gravest Offenses, the Ten Unwholesome Deeds, slander the Right Dharma, and have no virtuous roots. Those who truly have no virtuous roots deny and reject the retribution of good and evil.

(to be continued tomorrow)

因為,「我」即使不是「一切善惡凡夫」之中的善凡夫,可是也是屬於「一切善惡凡夫」之中的惡凡夫,儘管是惡凡夫也是往生有份的,並不因為是惡凡就在彌陀救度之外,所以給我們莫大的希望。

善惡凡夫也包含逆謗闡提,善有五戒十善,惡有五逆十惡。在這裡的惡,不但包含了十惡,也包含了五逆的眾生、謗法的眾生,甚至是一闡提的眾生,一闡提就是斷善根的意思,也就是他否定有善惡報應。所以「一切善惡凡夫」是含蓋著五逆、謗法、闡提的。

Namo Amituofo!