February 6, 2024

Feb 6, 2024

Wonderful Metphors in the Pure Land School

淨土宗妙喻

Amitabha-Recitation and False Thoughts

2. Analogy of Pedestrians on the Street

Amitabha-reciters shouldn’t allow themselves to be bothered by their scattered thoughts. What is meant by “don’t be bothered”? Some people say, “these thoughts come by themselves.” OK, let them come if they come. Don’t worry about them. The more you are bothered by them, the more they come. Don’t try to stop them from coming. Just let them come and let them go. This is what is meant by “don’t bother”.

This is similar to seeing many people walking along a street. Do they bother you? They are of different ages, genders, wealth, personalities, and aptitudes. Is it necessary for you to give up your work in order to watch them? Do you pay too much attention to others, and totally forget what you have to do? When you are reminded of this incident, you feel annoyed, and say, “these people are always walking here and there along the street. Because of them I cannot concentrate ”. Does that make sense?

It’s similar to reciting Amitabha’s Name. While we are doing it, many random thoughts pop up in our minds. They simply mind their own business and have nothing to do with us? Amitabha-recitation is the karma of assurance (the host) and random thoughts are like the pedestrians (guests). We don’t need to watch them or be bothered by them.

Once we are mindful of reciting Amitabha’s Name, hundreds and thousands of random thoughts can be totally ignored. It is just like being in a room and focused on our work. We can ignore the people outside, who then seem to be non-existent.

So, there is one effective way to deal with false thoughts - focus on reciting Amitabha’s Name and ignore them.

2.念佛與妄想 - 大街行人喻

念佛人應該把所有的妄念抖下來,丟掉,不要管它。

什麼叫不要管呢?有人說:「我不管它,可是它自己來了。」來了就來了,來了就不管它。你管它,它才來。你不管它,並不是叫它不要來。來就來了,去就去了 —— 這叫不要管它。

大街上那麼多人來來去去,與你有什麼關係呢?男女老少,貧富貴賤,善惡賢愚,應有盡有,有必要放下自己的正事,倚在窗戶上盯住看嗎?富貴的生羡慕,貧賤的看不起,論醜說美,評東道西,把自己的正事忘得一乾二淨。

叫你不要管外面的行人,只管做自己的事,你反而起煩惱,說,你不想管他們,但他們老是在那走來走去,讓你的心靜不下來。這就叫不講理了。

念佛也一樣。心中妄念紛飛,自是它的事,與你何干?妄念自妄念,念佛自念佛。念佛是正業(主),妄念是街客(賓),不要盯住妄念的街客看,不要隨著它走,更不要說它耽誤你念佛。念佛的正念一提起,就是有千千萬萬妄念,也好像沒有一樣。這就好像一個人在房間裏一心做自己的事,大街上人來人往,千千萬萬,都與他無關,好像不存在。

所以,對付妄念,就一條絕招:只管念佛,不要管它!

Namo Amituofo!

February 5, 2024

Feb 5, 2024

Wonderful Analogies in the Pure Land School

淨土宗妙喻

Amitabha-Recitation and False Thoughts

1. Clay Sculpture and Charcoal

A dragon sculpture in the temple is made of clay. If we wash it enough, can we

turn it into porcelain?

Similarly, we cannot clean a piece of charcoal and turn it from black to white. Our ignorant minds are like a piece of charcoal. Because of their darkness we cannot see things clearly and constantly commit offenses. We should deeply recognise and accept this , and not waste time trying to change it.

As Pure Land practitioners, we should try to understand that it isn’t necessary to add other practices to be reborn in Amitabha’s Pure Land. We should clearly recognise that we are ignorant ordinary beings who are bound to fall into the wretched realms. Our only way to change this is to completely rely on the power of Amitabha’s 18th vow.

Some people may say, “I generally don’t feel troubled or have any scattered thoughts; but, when I recite the Buddha’s name, I experience a whole variety of random thoughts.” Actually, this feeling is quite normal.

念佛與妄想

1. 泥塑與木炭喻

好比一個泥巴做的塑像,它是泥巴做的,泥巴就是它的本體,不管怎麼樣去洗它,你能洗乾淨嗎?

龍王廟裏用泥巴做的龍,上面有灰塵,你想把它洗乾淨,無論你怎樣洗,洗到最裏面的龍筋,還是泥 —— 它就是泥土做成的,所以,不論怎麼樣,它還是脫離不了泥土。

又好比一塊木炭,它怎麼都是黑的,再洗也洗不乾淨,不可能洗出一塊白的木炭;怎麼洗它都是黑的,拿它來畫,還是一條黑線。

我們的妄想心就像木炭一樣,再怎麼樣都是黑暗、無明、造罪的眾生 ——對這一點,我們要有深切的認識,不要在那裏做無用功:「大概我這樣修行,到時候可能會好一些,那個時候再說⋯⋯」如果以淨土法門來講,不要抱這樣的期望,是要認識到我們是一個造罪、必然墮落的凡夫,唯有仰靠彌陀的願力。

有人感嘆說:「我平常不覺得有什麼煩惱,有什麼妄想雜念;可是,不念佛便罷,一旦想靜下心來念佛,妄想雜念就特別多。」其實這是很正常的。

Namo Amituofo!

February 4, 2024

Feb 4, 2024

Wonderful Analogies in the Pure Land School

淨土宗妙喻

Introduction to - Four Analogies about Amitabha-recitation and False Thoughts - by Master Jingzong

We are ordinary beings composed of false thoughts. False thoughts create the substance of our bodies. We cannot be separated from them. Sometimes they appear in a disguised form and we calmly accept them.. At other times we have fewer coarse false thoughts, and our fine false thoughts are more plentiful. If we observe them mindfully , we discover that they always exist.

念佛與妄想之妙喻四則 - 淨宗法師

我們凡夫就是妄想所組成的,妄念是我們的本體,我們不管怎麼樣也離不了它。有時候會出現假相,感覺清淨一點;但那是粗的妄念少了一些,微細的妄念還是很多。如果有這個覺照,我們就會發現,它總是存在著的。

Namo Amituofo!

February 3, 2024

Feb 3, 2024

Master Huijing’s Short Dharma Teaching about the Classification of Teachings – the Two Practices (Primary and Miscellaneous)

正雜二行判

Master Shandao enumerated the Five Primary Practices and the Five Miscellaneous Practices. His purpose was to proactively urge us to give and take, i.e. to give up the Five Miscellaneous Practices and adopt the Five Primary Practices. It is like sorting a pile of money, to determine which is counterfeit and which is real? Master Shandao urged us to discard the counterfeit notes and take home the genuine ones.

For rebirth in the Land of Bliss, the Five Primary Practices are the only - absolute, direct, secured, easy, perfect, and complete practices. Apart from the Five Primary Practices, all other practices are not - easy, direct, secured, perfect, and complete. By Cultivating the Five Primary Practices, our relationship with Amitabha Buddha is intimate and we always think of each other without interruption.

There are many miscellaneous practices. Broadly speaking, they are called the 84,000 teachings. Apart from the Five Primary Practices, all others are miscellaneous practices. Apart from the Five Primary Practices, no matter what the teaching is, it is considered “ non-intimate and distant.”

善導大師在《觀經四帖疏》裏將「五正行」和「五雜行」排列出來,目的是積極地勸導我們去做取捨,也就是捨雜行取正行。就像一堆鈔票,真鈔和假鈔排在一起,說明什麼是真鈔,什麼是假鈔,然後勸導人們取真鈔捨假鈔。

往生極樂世界,唯一的、絕對的、直截的、穩當的、容易的、圓滿的就是這五正行。除了這五正行之外,就不是容易的、直接的、穩當的、圓滿的。修五正行則我們眾生和阿彌陀佛就有親的關係、近的關係,還有憶念不斷、無間的關係。

雜行非常的多,廣泛來說,所謂八萬四千法門,除了五正行以外,其餘都是雜行。五正行之外不管是那一種法門,都名為「疏雜之行」。

Namo Amituofo!

February 2, 2024

Feb 2, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

114 The Concluding Sutra of Shakyamuni’s Era (continued)

So, all of the various teachings of the Sacred Path, like the round teaching of Huayen and the One-Vehicle teaching of Fahua are considered a prelude to expounding the Pure Land Teachings. Therefore, all of the sutras of the Sacred Path are covered in the Preface Section of the Three Pure Land Sutras.

In addition, the Great Sutra and the Contemplation Sutra are the teachings that include the teaching of deliverance and those sentient beings to be delivered. These teachings were introduced in the Main Section, as they are the core principles of the teaching of the other-powered Pure Land Path.

Following the principles in the Great Sutra and the Contemplation Sutra, the Amitabha Sutra reveals the way to rebirth through Amitabha-recitation, attained by ordinary beings in this defiled world.

In these Sutras, the attestations of the Buddhas in the six directions are revealed. It says, all good men and women who recite the Name of Amitabha Buddha are protected by all Buddhas and dwell in the Stage of Non-retrogression, for realizing the highest perfect Enlightenment. This is why, Shariputra, you should accept my words and the teachings of all Buddhas.

Here, Shakyamuni Buddha advised Shariputra and the rest of his disciples to disseminate the essence of all of his teachings (Amitabha Buddha’s Name) with all sentient beings in their present and future lives. This is why the Amitabha Sutra is considered to be the Dissemination Section.

As said above, the Amitabha Sutra is considered to be the ultimate teaching for Disseminating all of the Sutras. Hence, it is called the Conclusive Sutra among all of the teachings Shakyamuni gave in his life.

故聖道門諸教,不論是《華嚴》圓教,甚至是《法華》一乘教,都是為了宣講淨土門而鋪陳的序幕。故聖道門諸經都是淨土三部經之序分。

另外,《大經》與《觀經》是顯示救度之法與救度之機的經典,因為這兩部經都是在闡述淨土門他力教之要旨,所以才將這兩部經作為正宗分。

而《阿彌陀經》則是承接《大經》與《觀經》的宗旨,開闡五濁惡世濁惡之人念佛往生之道。

經中列舉六方諸佛之證誠,謂若有善男子善女人(只要念佛即稱為善男子善女人)執持阿彌陀佛之名號,則其人皆為諸佛之所護念,必至不退轉之果位,所以釋尊才勸導舍利弗,謂汝等要信受阿彌陀佛之名號。

在這裡,釋尊是將一代佛教之精髓──這句阿彌陀佛名號付囑於舍利弗等諸弟子,希望諸弟子弘布流通於後世。因此《阿彌陀經》即為流通分。

如上所說,以《阿彌陀經》為一切經典的流通分,故稱《阿彌陀經》為一代結經。

Namo Amituofo

February 1, 2024

Feb 1, 2024

Common Knowledge in the Pure Land Teaching

淨土小常識

114 The Concluding Sutra of Shakyamuni’s Era

The Amitabha Sutra is the final Sutra given by Shakyamuni Buddha in his era. “In his era” means all of the teachings given by Shakyamuni Buddha during his entire life. The Concluding Sutra means the Sutra that was his final teaching.

The Pure Land School categorizes all of the sutras spoken by Shakyamuni Buddha in his era into three sections: the Preface Section, the Main Section and the Dissemination Section.

All of the sutras about the self-powered teachings of Sacred Path belong to the Preface Section. The Great Larger Sutra and the Contemplation Sutra comprise the Main Section. The Amitabha Sutra is in the Dissemination Section. In this respect, it is given the most prestigious status among those of the other-powered Pure Land Path and all of Buddhism.

All of the sutras of the Sacred Path spoken by the Buddha, before the following text in the Infinite Life Sutra, are considered to comprise the Preface Section - “As the Tathagata, I regard beings of the three worlds with boundless great compassion. The reason for my appearance in the world is to reveal teachings of the Way, and save multitudes of beings by endowing them with true benefits.”

This text indicates that the Buddha’s purpose for appearing in the world is to take pity on all beings in the burning house of the Three Domains and the sea of suffering within the Six Realms. Though he spoke a variety of teachings during his life , they all ultimately guide us to return to the teaching of Amitabha-recitation in accordance with Amitabha’s Fundamental Vow.

The “true benefit” means the sole teaching of Amitabha-recitation. If he hadn’t given that teaching , all ordinary beings would be incapable of escaping from the suffering in the burning house of the Three Domains. In other words, Shakyamuni Buddha appeared in the world and shared his Dharma to deliver sentient beings. His basic intent is to expound the teaching of other-powered Amitabha-recitation of the Pure Land Path. The difficult-to-practice teachings of the Sacred Path are not Shakyamuni’s original intent.

In the few decades after his Enlightenment, Shakyamuni noted that the time for expounding the teaching based on his original intent was not ripe. Thus, on one hand, he spoke all of his other expedient teachings - the difficult-to-practice teachings of the Sacred Path for achieving Buddhahood through self-powered practices; but, he hoped that they understood how difficult it is to exit the cycle of birth-and-death by transforming from delusion to enlightenment. On the other hand, he waited until the time was exactly right to share the easy-to-practice teaching of the Pure Land Path.

(to be continued tomorrow)

114 一代結經

《阿彌陀經》為釋尊一代說教中的最後之結經。「一代」是一代教的略稱,指釋尊一生之間所說的所有教法。「結經」指作為總結而宣說的經典。

淨土宗將釋尊一代所說之所有經典,配屬於序分、正宗分、流通分之三科段,以聖道門自力教之諸經都是序分,以《大經》《觀經》為正宗分,以《阿彌陀經》為流通分,藉此顯示淨土門他力教在佛教全體中最高最尊的地位。

以聖道門諸經為序分是依據《無量壽經‧發起序》所說之「如來以無盡大悲,矜哀三界,所以出興於世,光闡道教,欲拯濟群萌,惠以真實之利」。

此文謂諸佛如來之所以示現世間,其目的在於憐愍三界火宅、六道苦海之群萌(凡夫眾生),雖廣說一代諸教(光闡道教),然,最後導歸彌陀本願之念佛法門(惠以真實之利)。真實之利即是念佛一法,若非念佛一法,群萌無能脫離三界火宅之苦。

詳細來說,釋尊之所以出現於世、說法度眾,其根本目的在於宣說淨土門他力念佛之教,以普救萬機。故聖道門難修難行之諸教並非釋尊之本意,但自釋尊成道以後數十年間,宣說其本意的時機尚未成熟,所以釋尊才一邊權說難修難行之聖道門的自力成佛之法,以期聽眾覺悟到出離生死、轉迷開悟絕非易事,一邊等待宣說易修易行之淨土教門的到來。

Namo Amituofo!

January 31, 2024

Jan 31, 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

The teaching of meditative virtues was requested by Queen Vaidehi,

But the teaching of non-meditative virtues was given by Shakyamuni at his own discretion.

One should dedicate the practices of meditative and non-meditative virtues for rebirth in the land of treasure.

They are the alternative expedient means given by the Tathagata.

定善一門韋提請,

散善一行釋迦開;

定散俱迴入寶國,

即是如來異方便。

Namo Amituofo!