September 11, 2023

Sep 11, 2023

Master Jingzong Answers Questions about the Purpose of Life

淨宗之聲 - 人生目的問答

(Continuation 5/5 to answer the question: How can we attain real happiness in the Land of Saha?)

Though we [exclusive Amitabha-reciters] must deal with the trivial matters of daily life related to family, work and health; these issues can actually increase our reliance on Amitabha, and admiration for the Pure Land.

So, afflictions in daily life are like turbid water which can nourish the lotus flower of Amitabha-recitation, which exudes a beautiful fragrance when it blooms. That is to say, when facing afflictions, we are not the same as other people in the world who suffer from one day to the next. We can have more of the wonderful fragrance of Dharma Joy through Amitabha-recitation.

I hope you and the people with whom you have a karmic connection, can really feel the joy of Amitabha-recitation while in this world. All other worldly matters are like lightning and sparks, which are as meaningless as passing smoke. Human and heavenly joys are unreal, they have no ultimate or eternal meaning.

Namo Amituofo! Thank-you very much🙏

雖然碰到生活中的瑣事,比如孩子、工作、身體等不如意,也會起煩惱,也會有苦痛的身心覺受,但是反而促進我們對彌陀的仰賴、對淨土的嚮往、對念佛的信心。

所以,生活中的苦惱就像污濁的泥水,更加滋養念佛的蓮花,更加使我們念佛的蓮花綻放香味。

也就是說,遇到苦惱,不像世間人只是從苦入苦,一直苦到底,沒有前途;反而是越苦惱越有念佛的妙香,越有念佛的法喜。這就是我們念佛的法樂之樂。

希望您,也希望更多有緣的人,都能在這個世界真正感受到念佛的真實之樂。其他都是過眼煙雲,沒有意義,如同石火電光。人天福樂都是虛假的,都沒有究竟永恆的意義。

南無阿彌陀佛,謝謝。

Namo Amituofo!

September 10, 2023

Sep 10, 2023

Master Jingzong Answers Questions about the Purpose of Life

淨宗之聲 - 人生目的問答

(Continuation 4/5 to answer the question: How can we attain real happiness in the Land of Saha?)

The third kind of happiness is the happiness of Dharma Joy, which is the joy of life produced through practicing the Buddhist Dharma. It can be subdivided into two categories.

The first one is the Dharma Joy and Delight experienced by those on the Sacred Path. Those who can be enlightened, realize their Buddha Nature, and see the Way (truth) through practicing the Buddha’s teachings, can experience absolute peace and joy. This is called “the happiness of Dharma Joy”. If they can be like the great Bodhisattvas and eliminate their ignorance and realize the Dharma Nature, their joy will be ineffable.

It is a kind of Dharma Joy and Delight felt through experiencing absolute purity, non-differentiation, originality, and naturalness; which transcend repeated reincarnation and the Three Domains. As ordinary beings, we have never had the experience of this level of joy.

The second one is the Dharma Joy of Amitabha-recitation in the Pure Land Teaching. As ordinary beings we cannot fully enjoy the satisfaction of the Five Desires. We may lack wealth, have a broken family, no social status, and have poor living conditions. We certainly cannot experience the joys of meditation because our minds are so distracted. Yet, we know we are assured of rebirth in the Pure Land at the end of this life, where we will soon become Buddhas. Fully understanding this brings us absolute comfort and joy.

So, we will be happy and peaceful when making karmic connections with people in this world while always reciting Amitabha’s Name. They know the ocean-like suffering has been extinguished, and the other daily sufferings become like a drop of water. They are relaxed and emancipated in daily life and advise others to believe the Pure Land teaching according to their circumstances. I believe most exclusive Amitabha-reciters experience this kind of joy and delight in their daily lives.

(4 / 5 completed. To be continued tomorrow)

第三種樂是法樂樂,就是由佛法而產生的生命的喜樂。這又有兩種。

一種是聖道法門的法喜法樂。

信奉佛陀的教言,能夠開悟、見性、見道,見到佛所說的如如真理是什麼樣,心中生起絶對的安穩和喜樂,稱為“法樂樂”。如果豁破無明、證悟法性,像諸大菩薩那樣,那這種樂是無法言喻的。

它是超越生死輪迴、出離三界以外的一種從本有佛性當中所湧生的絶對清淨、無分別、本有、自然的法喜法樂。我們是凡夫,當然也沒有嘗過。

另一種就是淨土法門的念佛之樂。我們念佛,雖然還是一個凡夫,五欲之樂也不能健全地享用,或許資財很缺乏,家庭也不如人,在社會上也沒有地位,吃得也不好,晚上也睡不安穩,禪定的經驗更沒有,是散亂的凡夫。

但內心有絶對的安慰,知道此生了畢,決定到淨土去成佛。所以在這個世間會安定自在地跟大家結善緣,一向念佛。以“已滅之苦如大海之水,未滅之苦只如毛滴之水”這樣一種解脫自在、瀟灑的心情在這個世間隨緣度日、隨緣勸化、自信教人信。我想很多專修念佛人都有這種念佛的法喜法樂。

Namo Amituofo!

September 9, 2023

Sep 9, 2023

Master Jingzong Answers Questions about the Purpose of Life

淨宗之聲 - 人生目的問答

(Continuation 3/5 to answer the question: How can we attain real happiness in the Land of Saha?)

The second kind of happiness is internal happiness, which is a kind of joy experienced during meditation. “Accepting the joy experienced during meditation as nutritious food” is not the same as the external happiness received by the satisfaction of the Five Desires - money, lust, fame, food, and sleep. It is a kind of feeling of bliss, peace, and purity experienced internally through meditation.

Sentient beings who have false, assorted, confused, and scattered thoughts do not have such feelings. The happiness of the Five Desires is within the scope of the Desire Realm, and it belongs to the lowest grade.

The joy of meditation can reach the heavens of the Matter Realm, or even as high as the heavens of the Non-Matter Realms, if their skills in meditation are very high. This is what we have been taught , but have not actually experienced these states.

Some genuine practitioners, who have experienced the joy or bliss of meditation, no longer crave the satisfaction of the Five Desires, because they are of different grades. The satisfaction of the Five Desires can cause us to commit offenses, due to confused and inverted thinking, and even the joy of meditation is also not the ultimate.

Some of those who experience the joy of meditation may become arrogant, and even aim at becoming immortal beings. These psychological changes can spoil the joy of the meditative state, because they cannot detach from it, and they dwell within the Three Domains forever. Even if they are able to temporarily reach the Fourth Dhyana Heaven, they are still unable to leave the Three Domains.

(3/5 completed. To be continued tomorrow)

第二種樂叫內樂。內樂就是內在的,以佛法講就是禪定之樂,“禪樂為食”。

不是依據外在的五欲——財色名食睡,是內在通過禪定的經驗感受到一種喜樂、平安、清淨。

一般妄想紛飛、雜亂散念的眾生,很少有這樣的感受。五欲之樂是在欲界的範圍之內,屬於最低級的。

禪定之樂可以到色界天,當然,如果禪定功夫非常高的,可以到無色界天。這些我們也是聽聽而已。

有些真正修道的人有了禪悅、禪樂,根本就不稀罕世間的五欲之樂,因為不是一個級別、一個層次的。五欲之樂會造罪,迷惑顛倒;禪悅之樂也不究竟。

一般人得到禪樂,他也會起驕慢,甚至想成為一個神仙,或者沾染在這種禪的境界當中,就 沒辦法脫離,永遠在三界之內。即使到了四禪天,仍然還在三界之內,不能出離。

Namo Amituofo!

September 8, 2023

Sep 8, 2023

Master Jingzong Answers Questions about the Purpose of Life

淨宗之聲 - 人生目的問答

(Continuation 2/5 to answer the question: How can we attain real happiness in the Land of Saha?)

Internal happiness is, of course, impermanent. Hoping for a perfect marriage, but ending with divorce; hoping for a permanently healthy body, but inevitably experiencing aging and illness, hoping for filial piety from a child, but receiving disobedience in return. ....too many examples!

The external appearance of happiness is misleading. Behind it, there may be great suffering. Sometimes, happiness itself is a form of suffering. This is called “unreal happiness”because it is ever-changing, with suffering always lurking in the background. For example, after we walk for a long time and feel tired, we feel happy if we sit and take a rest. However, if we sit for too long , our body gets stiff , and we wish to stand up, walk and relax.

In other words, so-called “happiness” is a kind of temporary adjustment to the build-up of a kind of suffering. If sitting is a kind of happiness, we should feel happier while sitting longer; but, that’s not actually what happens. Similarly for walking, it is actually not a lasting kind of happiness.

People think they will be happy if they become rich; but, they can actually feel tired, lose their bearings, or even commit suicide. Most people only know the suffering of poverty; but, don’t know the suffering of wealth.

Above all, in the mundane world, people live in the vast sea of suffering, no matter if they are rich or poor, make progress, or have setbacks.

(2/5 completed. To be continued tomorrow)

當然,外樂是無常、不住的。

盼望美好的婚姻,最後以離婚結局;希望有健康的身體,結果多是老病;想要孝順的兒子,恰恰他不聽話......這些事太多了,就不一一列舉了。

這種所謂的樂,表面是樂,背後就是大苦,甚至在樂的當下就是苦。所以,這些稱為“不真實的樂”,它是變幻無常的,是以苦作為背景的。

比如走路。走得時間很長,感覺累了,往大樹底下一坐,“哎呀,真快樂呀!”可是坐久了,又覺得腰酸背痛,要走一走,“哎呀,走一走真放鬆,真快樂呀!”

這個所謂的樂,就是對前面苦的積累的一種 “臨時調節”。如果坐本身的體性是樂的,那坐得越久越快樂——不是,坐久了又累;如果走是快樂的,應該走得越長越快樂——又不是,走長了又累。

沒有錢的人覺得發了財快樂,可是發了財覺得也很累,茫然,甚至跳樓。沒錢的只知道沒錢的苦惱,不知道有錢的也有有錢的苦惱。

總之,人在這世間,不管有財、無財,進也不是,退也不是。所以稱為“苦海茫茫”。

Namo Amituofo!

September 7, 2023

Sep 7, 2023

Master Jingzong Answers Questions about the Purpose of Life

淨宗之聲 - 人生目的問答

Q1. How can we attain real happiness in the Land of Saha?

A1. This is a very good question.

The Land of Saha is a world of afflictions, a world of enduring suffering. Because of these afflictions and suffering, we hope to attain happiness. Everyone hopes to avoid suffering and attain happiness.

However, what is real happiness? How can we attain it? Actually, we have never had a taste of real happiness.

According to the Buddhist teachings, there are three kinds of happiness - external happiness, internal happiness, and the happiness of Dharma Joy.

External happiness refers to the satisfaction of the Five Desires for - money, lust, fame, food, and sleep. These are the forms of happiness experienced by heavenly and human beings. They satisfy the sensual desires of the body and mind, which are considered the lowest, most coarse, and shallow forms of happiness. They can be further divided into many additional categories.

This kind of happiness can easily confuse the majority of people, and produce the causal conditions for them to develop excessive cravings and even commit offenses. Most people are driven to all kinds of wrongdoings while seeking the satisfaction of the Five Desires.

(1/5 completed. To be continued tomorrow)

問(1):怎樣在娑婆世界得到真實的快樂? 怎樣在娑婆世界得到真實的快樂?

淨宗之聲:

這個問題問得非常好。

娑婆世界是個苦惱世界、堪忍世界,正因為苦惱,所以我們希望得到快樂。

每個人都希望離苦得樂,但什麼是真實的快樂呢?又怎樣得到呢?其實,我們一般人並沒有嘗過什麼是真實的快樂。

以佛法來說,樂分為三種:外樂、內樂、法樂樂。

外樂是指五欲之樂 - “財、色、名、食、睡”或者人天福樂,滿足人的身心感官的需要,這是一種最是最低級、最粗糙的快樂。一般講的。當然,細分還可以很多。

它容易迷惑大眾,給一般人帶來墮落甚至犯罪的因緣。人往往為了追求這五欲之樂犯下無窮的過失。

Namo Amituofo!

September 6, 2023

Sep 6, 2023

The Patriarchal Lineage of the Pure Land Teaching - Master Shandao

善導大師

How did Master Shandao explain "sincerely and joyfully entrust” in the 18th Vow? He said, “Call my Name”! He explained “wish to be reborn in my Land” as “vow to be reborn in my Land”. He explained “even ten times” as “call my Name, even ten times”.

This explanation is very simple, concise, and precise. It allows us to know what “sincerely and joyfully entrust” in the 18th Vow means, and what we should believe. It is actually to believe that all we need to do is “recite my Name”. This is because, by reciting Amitabha’s Name, and relying on the merit and virtues of his Name, we are assured of rebirth in the Land of Bliss.

So, whatever we believe, it does not exceed the content of “recite my Name”. If we depart from this content, it is not the “faith” of our School.

善導大師解釋第十八願,對第十八願的「至心信樂」如何解釋呢?解釋為「稱我名號」。「欲生我國」解釋為「願生我國」。「乃至十念」解釋為「稱我名號,下至十聲」。

善導大師這一種解釋,非常的簡單扼要明瞭,讓我們曉得第十八願所講的至心信樂,到底是信甚麼啊?原來是信「稱我名號」。

因為稱祂的名號,依靠祂名號的功德,就必定往生極樂世界。那我們的信,信來信去都不離開這個內容,如果離開這個內容,就不是我們這個法門的信。

Namo Amituofo!

September 5, 2023

Sep 5, 2023

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 and the Six Paramitas are the practices used in the cultivation of Buddhist teachings to accumulate a myriad of virtues. With respect to the teaching of practices, the miscellaneous, Difficult, and Self-power practices belong to the Sacred Path. They lead practitioners to become sacred beings in this world. The Primary, Easy, and Other-power practices assure rebirth in the Pure Land. They belong to the Pure Land Path.

These two paths are different in nature and benefits. The Master divided and classified their practices, and listed their specific benefits and deficiencies, in order to promote and establish the Pure Land Path. That is to say, to praise the Primary Practices and to urge people to discard the Miscellaneous Practices.

The Master does not intend to denigrate the Miscellaneous Practices. From the point of view of the Sacred Path, one cannot become a Buddha without the MIscellaneous Practices. However, with respect to the Pure Land Path, the main cause of rebirth is name-recitation. Therefore, if one chooses the Pure Land Path, he should discard the Miscellaneous Practices and exclusively focus on the Primary Practice.

五種雜行也好,六度萬行也好,都是佛教中的修行,大師稱為「諸善」;只是從行業的性質來講,「雜行」是屬於「聖道門、難行道、自力」,亦即是於此土入聖的行業;而「正行」是屬於「淨土門、易行道、他力」,亦即是於彼土得證的行業。

此二者的性質、利益完全不同,大師為了詳細區分之,故作此二行之判,並舉出二行得失,有褒貶廢立之意,亦即褒正行貶雜行,而勸導實踐正行、捨棄雜行。

簡而言之,雜行並不是不好,在聖道門來講,沒有雜行是不能成佛的;可是來到了淨土門, 淨土門往生的正因就是稱名,其他不是。所以就要捨雜行的觀念而進入正行。

Namo Amituofo!