February 13, 2024

Feb 13, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

115 南無(continued)

In the Pure Land School, “Namo” is generally interpreted as “ I take refuge”, sometimes interpreted as “I prostrate”, but it has not been interpreted as “please save me”.

In the Commentary on the Contemplation Sutra, it says, “Namo means to take refuge”, and in the parable of the “Two Rivers and the White Path”, it says, “They are urged by Shakyamuni to proceed to the west and, at the same time, they are summoned by Amitabha Buddha from his Pure Land in the west.They faithfully follow the wishes of the two great sages.”

In these two texts, “namo” is interpreted as “taking refuge”. In the Praise of Rebirth, it says, “Namo Shakyamuni Buddha and all the Three Jewels”.

Here, “Namo” is interpreted as “prostration”.

Regarding “save me”, the concept of asking the Buddha to “save you” does not exist in the dogmas of the Pure Land School.

115 南無

淨土宗是將南無解釋為歸命，偶爾也會解釋為敬禮，但卻從沒有使用過救我這種解釋的。

如《觀經疏．玄義分》言「言南無者，即是歸命」，《觀經疏．散善義》「二河白道喻」言「仰蒙釋迦發遣，指向西方，又藉彌陀悲心招喚，今信順二尊之意。」故歸命即是順釋迦、彌陀二尊之敕命。

這兩段引文都是以歸命來解釋南無。又如《往生禮讚》言「南無釋迦牟尼佛等一切三寶」，此處是以敬禮來解釋南無。

而關於救我，如前所述，是請求佛來救度我，但是在淨土宗的教義中並不存在請求救度這種思想，所以才不以救我來解釋南無。

Namo Amituofo!

February 12, 2024

Feb 12, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

115 Namo

“Namo” is a Sanskrit word, which can be transliterated in many ways. One of them is “namas.” However, when it is combined with the name of Amitabha Buddha, it is transliterated as “Namo Amitabha Buddha”.

Summarizing the interpretations in the commentaries on the Sutras, written by the ancient masters in China, there are three meanings of “Namo” - taking refuge, prostrating, and asking to be saved.

Taking refuge means accepting the Buddha’s compassion. Prostrating means bowing to the Buddha, which is a bodily karma. Asking to be saved means asking the Buddha to come and save you. This has a similar meaning to deliver me or carry me across.

(to be continued tomorrow)

115 南無

亦作南牟、南謨、南忙、那模、曩謨。是對梵語namo的音譯。梵語南無的發音為namas ，但當與其後的Amita（阿彌陀）連在一起時則發音為namo。

南無有歸命、敬禮與救我三義。

淨影寺慧遠於《涅槃經義記》卷二解釋《涅槃經》所言之「南無純陀」時言「是歸命詞，梵語南無，此言歸命」，善導於《觀經玄義分》言「南者是歸，無者是命。」慧苑於《華嚴經音義》卷上言「正云南忙，此曰敬禮」，慈恩於《法苑義林章》卷四言「古言南牟，即是敬禮。」吉藏於《法華經義疏》卷四言「南無者，歸命也，救我也」，智顗於《法華經文句》卷四言「南無，大有義，或言度我。」

如果將以上所引用的解釋綜合起來看，可以說南無有歸命、敬禮與救我三義。歸命即歸順於命令，具體指服從於佛的命令。敬禮是以身業禮敬佛等。救我即請求佛來救我，度我與此意同。

Namo Amituofo!

February 11, 2024

Feb 11, 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

Be cautious and do not make light of the consequences from the threefold karma,

We can not afford to take advantage of one another, as the karmic law is clearly in effect.

慎莫輕心縱三業，業道分明不可欺。

Namo Amituofo!

February 10, 2024

Feb 10, 2024

Master Huijing’s Short Dharma Teaching about the Grace of Deliverance

慧淨法師之救恩法語(一)

Amitabha is the King of All Buddhas,

The only Savior of all sentient beings.

彌陀是諸佛之王,是眾生唯一救主。

Namo Amituofo!

February 9, 2024

Feb 9, 2024

Master Huijing’s Short Dharma Teaching about Impermanence

慧淨法師之無常法語

We are born in a human body in this world after many lives during hundreds and thousands of eons.

We ought to know that this has evolved due to good karma cultivated in the past.

If we don’t recite Amitabha’s Name while in this physical body,

We don’t know in which lifetime we will get the opportunity again.

萬劫千磨得個人,須知前世種來因;

此身不向今生度,更向何生度此身?

Namo Amituofo!

February 8, 2024

Feb 8, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Amitabha-Recitation and False Thoughts

Metaphor 1D: Lotus Flowers Not Contaminated by Mud

An ancient scholar said, “Amitabha-recitation that arises from an afflicted mind is like a lotus flower emerging from muddy water. It is uncontaminated”. These words are very moving and can give us comfort. Even though we have false thoughts, we can keep reciting “Namo Amituofo, Namo Amituofo...”

Our mind is very much like muddy water. However, a recitation of the Name is like a pure lotus flower - beautiful, fragrant, and clean.

Our minds are like the muddy water; but, the Name is not contaminated by our muddy thoughts. So, the Pure Land School is also known as the Lotus School, because the lotus flower is not contaminated even though it grows in mud. Our minds are full of greed, hatred and delusion, just like mud.

Because our minds are full of greed, hatred and delusion, we are taught to recite the Buddha’s Name. Why do we recite the Buddha’s Name? Because we have committed offenses and require liberation.

Thus, if we truly seek liberation, we have to rely on the power of Amitabha’s vow, and recite Amitabha’s Name. Our mind is like the mud in the lotus pond, which provides nutrients to the lotus flowers. A fresh lotus flower emerges from the mud with a fragrant smell. Though our minds are contaminated, the Name that we recite is pure. The merit and virtues of the six-syllable Name produce a fragrance that permeates the Dharma Realm. That is to say, “Amitabha-recitation that arises from an afflicted mind is like a lotus flower emerging from muddy water.”

1D. 念佛與妄想 - 蓮花不染污泥喻

古德曾說:「從妄念中,所出念佛,猶如蓮花,不染污泥。」 這幾句話尤其讓我們覺得安慰、感動。我們雖然有妄念,但是我們在妄念當中發出念佛聲:

「南無阿彌陀佛,南無阿彌陀佛,南無阿彌陀佛,南無阿彌陀佛⋯⋯」

我們的心雖然是妄念,像污泥一樣的染污;但是,所稱出來的這一句名號,卻是像清淨的蓮花一樣不染污泥,微妙香潔。

我們的心是骯髒的,是染污的,是妄念的;可是,這句名號不被我們的妄念所染污。所以,淨土宗又稱「蓮宗」,蓮花的特點就是出污泥而不染。我們的心像污泥一樣骯髒,有貪瞋癡的煩惱。

我們這樣貪瞋癡煩惱的心,反而成為念佛的動力。我們為什麼念佛?因為有罪業,我們要求解脫,所以要仰靠彌陀的誓願,稱念彌陀的名號。就好像蓮花池中的污泥,它反而成為蓮花的養分;這樣,一支清新的蓮花就從污泥當中獨立出來,飄散著微妙的香味。我們的心雖然是染污的,可是我們念的名號是清淨的,可以說,六字名號的功德、香味遍滿法界,所以說「從妄念中,所出念佛,猶如蓮花,不染污泥」。

Namo Amituofo!

February 7, 2024

Feb 7, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Amitabha-Recitation and False Thoughts

3. Analogy of Clouds Blown by the Wind

What do our afflictions look like? They look like clouds moving with the wind. We recite the Buddha’s Name and ignore the clouds passing by. At times we may think, the cloud is white, this means I can be reborn. However, if the cloud is dark, it is not likely that I can be reborn. These are complete misunderstandings of the teaching.

The clouds in our minds are free to come and go; but, they are not related to our rebirth. If we pause our recitation of Amitabha’s Name and pay attention to the clouds, as soon as we realize it, we need only return to our recitation.

We should try to ignore our scattered thoughts and simply return to our recitations as soon as we realize we’re chasing these thoughts. The more attention we pay to them, the more vigorously they bother us. The more thoroughly we ignore these thoughts, the more peaceful our minds will be.

This is similar to a grandma hearing her grandchild crying. The grandma tries to comfort him; but, he cries even louder. However, if the grandma leaves the grandchild alone, the grandkid stops crying after a while. It is similar for our afflictions.

These afflictions(thoughts) are created by us. Everyone has a baby with afflictions. We should simply ignore them. How should we ignore them? The most effective way is to keep returning to our exclusive recitation of Namo Amituofo.

3.念佛與妄想 - 隨風雲彩喻

煩惱對我們來講像什麼?就好像空中隨風而過的一片雲彩。我們念佛就念佛,何必管這片雲彩呢?它來了,我們想這塊雲彩是白的,白雲彩來了,我念佛大概能往生;又來了一朵黑雲彩,黑雲彩來了,我大概不能往生⋯⋯錯了!

這些「雲彩」在我們心中了無障礙,來了就來了,去了就去了,跟我們的往生毫無關係。我們停下了念佛的腳步,停止了念佛的心來關注它們,就錯了!

所以,不要管我們這個心。我們再怎麼管它,它都不能替我們爭口氣,而且我們會被它騙。我們越管它,它越得勢,它越是覺得自己了不起,我們就越拿它沒辦法;我們徹底地看透它,徹底地拋棄它,徹底地冷落它,它就乖了,它就聽話了。

像老奶奶帶小孫子:小孫子在那裏哭,奶奶去哄他,越哄,他就越哭,越哭,她就越哄;後來奶奶就沒辦法了,乾脆不管他,小孫子哭一會兒也就不哭了。我們的煩惱也是這樣。

其實,我們的煩惱是我們自己養大的:我們每個人都養著一個胖胖的煩惱娃娃,天天養它,洗它,摸它⋯⋯我們應該拋棄它,不要理它。怎麼不理它呢?我們有阿彌陀佛,我們專念「南無阿彌陀佛」,就是不理它,這個叫「一向專念」。

Namo Amituofo!