January 7, 2024

Jan 7, 2024

The Patriarchal Lineage of the Pure Land Teaching - Master Shandao

善導大師

There is a saying: “Upon entering the eye root, it plants a seed of the Way”. Reciting the Short Teaching is like planting seeds in a field. They will germinate until the flowers blossom and the fruit ripens.

Remembering Master Shandao’s interpretation of the 18th Vow enables us to enhance our wisdom, faith, and Dharma joy. This is because, in order to understand the meaning of the 36-character 18th Vow, we need the transmission of Dharma light. Otherwise we will misinterpret it, even if we follow the interpretations of other patriarchs and masters.

Master Shandao paid the most attention to Amitabha’s 18th Vow, and commented on it many more times than the other 13 patriarchs in China. Master Yinguang also commented on it, but not as understandably.

有一句話說:「一入眼根,永為道種」,背誦法語,就好像種子落在田地裡,有一天就會開花結果。

將善導大師對第十八願的解釋法語背在腦海中,會讓我們增長智慧、增長信心、增長法喜。因為,第十八願這三十六個字到底是什麼意思,如果沒有傳承,以我們自己的理解來解釋的話一定會錯誤,或者依其他祖師大德的解釋也會錯誤。

自古以來,淨土宗祖師解釋第十八願最多的就是善導大師,最重視第十八願的也是善導大師,可以說,漢傳佛教的十三位淨土宗祖師當中,唯有善導大師最重視第十八願,對第十八願有那麼多的解釋的,其他祖師幾乎都沒有;印光大師雖也有,但是不明顯。

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!

January 5, 2024

Jan 5, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

111 According to others’ needs and according to one’s own wishes

There are two ways to share Buddhist teachings, one is according to others’ needs and the other is according to one’s own wishes. The former is: because sentient beings have had certain experiences and possess certain beliefs, the Buddha will wisely speak according to their needs and aptitudes. However, in this case, the truth cannot be fully revealed; so, the Buddha must eventually speak according to his own wishes in order to guide them to the full truth.

Understanding this, Master Shandao draws the most important conclusion in his Commentary on the Contemplation Sutra - Though the preceding passages spoke of the merits of the meditative and non-meditative virtues, the Buddha’s underlying wish is that sentient beings exclusively recite Amitabha’s Name.

In the Contemplation Sutra the Buddha reveals his teachings in the following sequence - meditative virtues, non-meditative virtues, the Three Meritorious Acts, Nine Levels of Rebirth, and ultimately the exclusive recitation of Amitabha’s Name.

His original intent is to lead us to the“exclusive recitation of Amitabha’s Name”. The 13 contemplations, the non-meditative virtues, and the Three Meritorious Acts, are not the practices specified in the Fundamental Vow.

Because the Buddha understands the tendency of sentient beings to be attached to their own power, he doesn’t want to rebuke or discourage them, so he says, “Your belief is just fine. You can still be reborn if you dedicate your merits. However, if you exclusively recite Amitabha’s Name, it accords with the Buddha’s Fundamental Vow.”

The purpose of sharing the Dharma according to others’ needs is to eventually guide them to the Dharma according to the Buddha’s wish.

111 順他意與順自意

佛講法有順自意,有順他意。眾生有這樣的想法,佛就隨著眾生的心委婉地講,這叫順他意。因為直接講真實,眾生不能接受。但是,老是順著他意,真實即不能顯現,所以到最後要把眾生引導過來,隨順佛的自意。

善導大師在《觀經疏》中作了一個最重要的結論:「望佛本願,意在眾生,一向專稱彌陀佛名。」佛講《觀經》時有個次第,一開始講定善、散善、三福九品,到最後說一向專稱無量壽佛。

他的本懷是「一向專稱」,是要我們十方眾生都來一向念佛的;修定善十三觀、散善三福九品,非佛本願。

但明白眾生自力執著習慣了,不好一下子都破斥掉,所以才說:「這個也好,也無妨,迴向也可以往生;不過呢,如果念佛,更是佛的本願!」

順他意的目的,是要導引到順自意來。

Namo Amituofo!

January 4, 2024

Jan 4, 2024

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

Ordinary beings at the upper level of the low tier

Commit the ten Unwholesome Deeds and have no virtue.

Their ignorance swiftly and naturally increases,

And they slander those who practice virtuous conduct.

Such a fool is difficult to awaken,

Because they have strong karmic connections with their wicked friends.

They only know the liquor and meat in front of them,

And are not aware that their names are already included in the list of hell beings.

After a person has suffered in hell for a very long time,

He starts to remember his good advisors in the human realm.

The sinner has a serious illness near the end-of-life,

He acts as if he’s crazy and loses consciousness.

Scenes of hell appear in his mind.

Possessed by fear, his sweating hands grasp nothing but air.

Who can help him with this dilemma?

Through the grace of Amitabha he encounters a good advisor,

Who teaches him to repent while lighting incense,

And to recite Namo Amitabha with joined palms.

All kinds of suffering are relieved by even one recitation of the Buddha’s Name.

All of his karmic offenses accumulated in the past 5 million eons are eradicated.

The manifested Buddhas and Bodhisattvas arrive upon hearing his recitations,

And welcome him to Amitabha’s Pure Land while holding a lotus flower.

下品上生凡夫等,具造十惡無餘善,

增長無明但快意,見他修福生非毀,

如此愚人難覺悟,良由知識惡強緣。

唯知目前貪酒肉,不覺地獄盡抄名,

一入泥犁受長苦,始憶人中善知識。

罪人臨終得重病,神識昏狂心倒亂,

地獄芬芬眼前現,白汗流出手把空。

如此困苦誰能救,會是知識彌陀恩。

手執香爐教懺悔,教令合掌念彌陀,

一聲稱佛除眾苦,五百萬劫罪消除,

化佛菩薩尋聲到,我故持華迎汝來。

Namo Amituofo!

January 3, 2024

Jan 3, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

Our lives are unpredictable, the same as the phenomenal world.

變幻莫測的人生,變幻莫測之浮生。

Namo Amituofo!

January 2, 2024

Jan 2, 2024

Voice of Master Jingzong - Q and A about the Purpose of Life

淨宗之聲 - 人生目的問答

(continuation of the answer to Q13 - 3/3)

Similarly, between accepting one’s fate or committing offenses and blaming fate, which one is better? Accepting our fate means doing our best in performing duties, and accepting the outcome . In doing so, our lives will be more relaxed, happy, and mature. We can still plan for the future if we have faith in Buddhist teachings; but, as Amitabha-reciters our mindsets are different from others. For example, if you wish to recite the Buddha’s Name and become a monastic to benefit sentient beings; then, you can listen, think and practice more. This is the motive of your compassionate mind.

Or, if I should choose to be a householder under these causal conditions; then, I need a job, to establish good karmic relationships with other people, and tell them about the benefits of Amitabha-recitation. You should know it is quite normal for an Amitabha-reciter to have a job and a social circle.

你這樣是聽天命,還是自己造的不好的命?聽天命就是自己盡到本分,“所有的結局,我都能坦然接受”,這樣人生過得非常自在。果然有此心境的話,什麼考北大、考哈佛都無法和你相比,因為你的內心非常自在,非常坦然,人生是比較成熟的。

人在某一個環境下,在某一個時間段,都有他要完成的任務,就像樹一樣,該發芽的時候發芽,該開花的時候開花,該結果的時候結果。人在年輕的時候,該讀書還是要讀一些書,但是剛才講了,我們的心境不一樣。

另外,未來的人生,如果有佛法的信仰,可以自己作一些規劃。

◎ 比如說“我就想念佛,我就想出家,我想由出家來利益眾生”,這樣的話,你就可以在佛法當中聞思修,更多地用心,這就是你的動力,這個慈悲要讓眾生都得到利益。

◎ 或者說“我這種因緣,就在家吧”,在家,你總要有個職業,你總要跟大家結善緣,隨分隨緣地把念佛的利益告訴有緣的人。同時你要有一個正常的生活,一份正常的工作,正常的人際交往,這都正常,不要覺得進退都不對勁。

Namo Amituofo!

January 1, 2024

Jan 1, 2024

Voice of Master Jingzong - Q and A about the Purpose of Life

淨宗之聲 - 人生目的問答

(continuation of the answer to Q13 - 2/3)

The karma accumulated in our past lives naturally manifests in this life according to the Law of Cause and Effect. Many non-Buddhists attempt to twist this, suppress it, and seek different outcomes ; while Buddhists simply try to do their best, accept the outcome, and listen to the Buddha.

As a student you should study hard; but, your mind should be relaxed about whether you can enter a top level university. This is not regarded as a lack of motivation, but a more balanced acceptance of the outcome.

However, it is not easy to have this mindset. People tend to be impatient, and try to add something to accelerate their natural growth. Actually, natural growth doesn’t mean not growing, or having no motive to grow. Just embrace the seed of your Buddha-nature and the karma from your past lives, and accept their natural outcome. You should “try your best to perform and fulfill your duties and responsibilities as a student, worker, son, or father.” If you don’t care and give up your duties and responsibilities as a father or husband, this is regarded as “slothful”, and not “trying your best.”

(to be continued tomorrow)

宿世以來本有的福報也會自然地呈現,不會像沒有學佛的人,往往會妄求——沒有這個福報,他也去使勁求,結果很扭曲,很壓抑,很痛苦;我們不一樣,盡人事,聽天命,聽佛命。

你在學習,還是學生階段,該努力讀書還是讀書,但內心是坦然的。不像別人那樣“我一定要考名牌大學”。當然,能考上最好,沒有考上也正常。“這樣不就沒動力了嗎?”這不是沒動力,而是這個力恰到好處。

當然,這一點不容易,往往都會矯枉過正,一般人都是拔苗助長。像一棵樹,春天到了,雨水澆了,它的成長是非常自然的過程。它沒有說“我要使勁長,我要如何努力地長”,那都是人加給它的概念,說“你在多少水分,在什麼陽光的情況下,很自然地生長”。真正的“自然”,不代表它不生長、沒有成長的動力。

我們內心佛性的種子、宿世的福報,到今天要怎麼展現出來,讓它自自然然地展現。所謂“自自然然”,也就是你盡到人事之後,比如你做學生,做工人,做農民,做兒子,做父親,盡到你的人事。你如果做父親,“我也不管事”;做丈夫,“我也不管家庭、不管妻子的事”,這就是懈怠,這就是放棄責任,這不叫“盡人事”。

Namo Amituofo!