June 7, 2024

Jun.7, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Two Rivers and A White Path (continued)

Just as he is hesitating, he hears a voice from the east bank urging him on, “Oh traveler, be resolute and follow the white path! I can assure you that you won’t fall into the rivers. If you stay where you are, you will surely die.”

No sooner does the voice on the east bank fade than someone calls to him from the west bank, “ Keep walking straight ahead, single-mindedly and with constant mindfulness. Don’t be afraid, I will protect you!”

Upon hearing someone exhorting him to go forward from this side and another imploring him to cross from the other side, the man makes up his mind to head straight to the west along the white path. He has no more doubt, fear, or hesitation.

Shortly after he sets off on the white path, the horde of vicious ruffians on the east bank calls out to him: “Friend, come back! That way is too dangerous! Look at the crashing waves and the blazing flames! There is no way you can make it! You are bound to die! We are pleading with you to come back for your own good. We mean you no harm. Please come back!

Though he hears them yelling , the man ignores all their tricks. Instead, he listens only to the voice from the western shore and keeps moving toward it,single-mindedly with no hesitation.

Protected as promised, the traveler reaches the other shore in no time. In a flash, he is forever free of all dangers and threats, including the bandits, ferocious beasts, vermin, vipers, and the threatening rivers of water and fire. Reuniting with his good friends and family members, the new arrival is filled with unparalleled joy.

This is a parable spoken for us!

東岸的聲音剛落,西岸也有人在對面喊他:“你一心正念,徑直過來,不要害怕,我來保護你!”

這個人聽到這邊有人要他過去,那邊有人要他過來,心就決定下來了,要順著這條道過去,直進向西,不生疑惑心,也不生恐懼心,也不生退墮心。

剛上這條白道,才走一步兩步,東岸的群賊在岸邊大喊:“仁者,你回來!這條道太險惡了,水這麼洶湧,火這麼猛烈,你沒法過去!你必死無疑!我們喊你回來都是關心你,我們對你沒有惡意,你回來吧!”

雖聽到背後群賊的喊聲,但是他不被欺騙,不受他們的誘惑,他只聽從對岸的呼喚聲,順著這條白道,唸唸不捨這條白道,向西而去。在對方的保護下,很快就到對岸了,剎那之間就永遠離開了群賊、惡獸、毒蟲、水火......種種險難的境界通通遠離。到了對岸之後,與善友、家人團聚,感到無上的喜悅!

這個比喻說的就是我們啊!

Namo Amituofo!

June 6, 2024

Jun 6, 2024

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Two Rivers and A White Path

Overview of the parable:

Imagine a man traveling West for a hundred thousand ‘li’. On his journey, he comes across two rivers blocking his way forward. One is a river of blazing fire stretching south. The other is a torrential river stretching north. Each of the rivers is unfathomably deep. They stretch without end to the north and south.

Sandwiched between the fire and water, however, is a white path which is no more than four or five inches wide. Extending from the east to the west bank, it is about a hundred steps long. With surging waves splashing on one side and burning flames scorching on the other, the narrow trail is under ceaseless attack.

The man is unarmed in the middle of a deserted land. Very soon a group of wicked bandits and ferocious beasts see him all alone. They quickly begin to run toward their prey. Scared to death, the man flees straight towards the west until he sees the rivers of water and fire blocking the way ahead.

He says to himself, “I can see no end to either of these rivers. There is only a white path between them, which is no wider than four or five inches. It looks extremely dangerous to walk upon. Although the shores are not far apart, the water and fire, the hunters behind, and the vipers and beasts all around, how can I cross the river alive! Today must be my last day!”

He wants to turn back ; but, the bandits are closing in with horrible menacing screams. There is no way back. On his left, tigers with wide open jaws await him while, on his right, tongue-flicking serpents are ready to smother him. He knows he should head west on the white path; but, the thought of falling into either river scares him.

At that moment, his panic and fear are beyond words. He weighs the situation and thinks, my situation is truly desperate. I will die whether I turn back, stay, or cross over to the other bank. With the white path as my only choice, I have nothing to lose by giving it a chance. The fact that it exists must mean it is for people to walk on. I’m sure I can cross.

二河白道喻

比喻大意:

譬如有一個人,想往西走,路途遙遠,百里千里。突然在半路上就見有兩條河,隔在半路,將道路攔腰切斷,往南是一條火河,往北是一條水河。兩條河都是百步之寬,深沒有底。火河,向南看沒有邊;水河,向北看也沒有邊。水河和火河的正中間,有一條白色的道路,大概四五寸寬。這條白道從東岸跨到西岸,也是一百步。狹小的白道在水火二河中間,水河掀起波浪,澆濕這條小白道;火河吐出火舌,燒這條白道。輪番進攻,片刻都不休息。

這個人獨自來到這片空曠的原野,赤手空拳,很多盜賊、惡獸看見他孤身一人,爭相趕來殺他。他很害怕,徑直往西邊跑,跑著跑著,就看見這水火二河攔住了道路。他心裡就想:“這兩條河看不到邊,二河中間,只有一條四五寸寬的白道,太狹小了。兩岸相隔不遠,可是前有水火,後有追兵,左右都是毒蛇猛獸。怎麼過得去啊!今日定死無疑了!”他就想往回走。後面喊聲陣陣,漸漸殺來了,後退是不可能了。想往南邊走,老虎嘴都張開了;想往北邊走,毒蛇把舌頭都吐出來了。正想向西順著白道過河,但是又怕掉到這水火二河中。

當時他的惶恐、恐怖無法用語言來形容。就自思自念:“形勢非常危急,我要是回去,死路一條;我停在這裡不動,也是坐以待斃。到對岸可能也是死,反正都是死路一條,沒辦法了,既然有這條白道,總是給人走的,肯定可以過去!”

當他這樣思量的時候,突然就聽到東岸有人勸他:“仁者!你就打定主意、下定決心順著這條道前行,肯定不會掉到水火當中死掉!如果你在這裡不動,那就死定了!” 

Namo Amituofo!

June 5, 2024

Jun. 5, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

Two Kinds of Dedications (continued)

Dedication means the offering of the six-character Name(Namo Amituofo) to sentient beings in the ten directions, as said in the Fundamental vow. It is the crystallization of Amitabha’s merits and virtues. It can be said that Amitabha Buddha shares his merit and virtues with sentient beings; so that, they in turn can benefit others.

They arise from the functional capacity of the Buddha who bestows the benefits of going and returning through his dedication. Going means rebirth in the Pure Land. It specifically refers to the deep belief in and the exclusive recitation of the Name (“Namo Amituofo”) upon hearing Shakyamuni’s teaching , in order to realize Nirvana upon rebirth in Amitabha’s Pure Land.

So, “going” includes the four Dharma teachings - faith, aspiration, practice, and realization; which are the cause and effect of the rebirth of sentient beings.“Returning” is the attainment of realization through rebirth in the Pure Land.

The Buddha dedicates the cause and effect of “going” or rebirth to all sentient beings, and also of “returning” to the defiled land to guide sentient beings to be reborn in the Pure Land, where they will attain pure Nirvana.

Thus, “returning” means the practice of benefiting others after realization of enlightenment. Amitabha Buddha bestows the capacity to benefit other sentient beings as well.

123 二種迴向 (一) (續)

迴向者,以本願名號賜與十方眾生也。迴向是指阿彌陀佛將功德結晶之南無阿彌陀佛六字名號施予眾生,也可以說是阿彌陀佛將自己所得之功德回轉方向,施予眾生。

其中的往相與還相指佛迴向施予眾生的利益(即所迴向之法益),迴向則是佛的作用。同時,往相也是往生淨土之相狀,具體指眾生因聽聞釋尊之說法而深信這句南無阿彌陀佛名號(行),從而得以往生淨土證大涅槃(證)。所以可以說,往相包括教、行、信、證四法,亦即包括眾生往生之因果,而往相的最終歸趣則是證大涅槃。

而佛將此往相迴向給予眾生,亦即佛將往生之因與果通通施予眾生,這便是往相迴向。而還相則是指還來穢土之相狀,具體來說就是已往生淨土並證大涅槃之人還來此穢土,教化、引導眾生往生淨土。

由此可見,所謂還相是指得證佛果以後的利他之行,而阿彌陀佛將此利他之能力施予眾生,這便是還相迴向。

Namo Amituofo!

June 4, 2024

Jun. 4, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

Two Kinds of Dedications (continued)

Amitabha Buddha combines the two kinds of merits and virtues, for going and returning, in his single great six-syllable Name, and then shares his Name with all sentient beings. It is like a father who gives a hundred-dollar bill to his son, who is ready to leave home and study overseas. So, the money is of course, good for going to and returning from his destination.

It is the same as the Name, which contains all of the merit and virtues necessary for our rebirth in Amitabha’s Pure Land, where we will become Buddhas, and also for returning to the Saha World to benefit others.

As far as the substance of the Dharma shared through dedication, it entirely relies on Amitabha’s unique six-syllable Name. It says, “The grace of Amitabha’s dedication is inconceivable. It contains both the dedication for returning and the dedication for going.

In this respect, as both kinds of dedications are initiated by Amitabha, they are not really comprised of two different substances, even though they are different in the benefits bestowed upon sentient beings.

As the two kinds of merits and virtues (for going and returning) are contained in the single Name, “Namo Amituofo”, and are dedicated to us, we can instantly receive these merits and virtues upon hearing about this Name and exclusively reciting it.

However, going and returning follow a sequence, one after the other, so it is said, “the dedication for returning is included in the benefit of dedication for going”. This reveals that the realization of the benefit of returning is based on the realization of the benefit of going.

123 二種迴向 (一) (續)

阿彌陀佛是將往還之二種功德全部凝聚在一句六字名號中,然後將這句名號迴向施予眾生。這就好像父親在其子行將離家、外出求學之際,父親將一張百元紙幣作為旅途往返之花銷交予其子,那麼在這張百元紙幣中便自然具有前往目的地和從目的地返回的功能。

六字名號也是如此,其中蘊含著我輩往生淨土成佛和還來娑婆利他之功德。所以若論迴向之法體,則完全在於這一句南無阿彌陀佛六字名號,如言「阿彌陀佛之迴向,恩德廣大不思議,往相迴向利益中,亦回入還相迴向。」

由此看來,所謂的二種迴向都是由佛同時發起的,所以並非兩種不同的迴向,只是由於這兩種迴向在我等眾生身上所顯現的利益有所不同,所以才分為往相與還相。

佛將此往還之二種功德完全收入這一句南無阿彌陀佛名號中並迴向施予我等,因此我等在聞信名號之當下便等於頓時領受此二種迴向之功德,而無前後次第之分別。

不過利益的實現卻有因果之前後與往還之次第,即往相之因在前,還相之果在後。因為往相與還相有此次第之關係,故言「往相迴向利益中,亦回入還相迴向」,藉此顯示還相迴向利益之實現是以往相迴向利益之實現為基礎的。

Namo Amituofo!

June 3, 2024

Jun 3, 2024

Common Knowledge in the Pure Land Teaching

淨土小常識

Two Kinds of Dedications 

Master Tanluan says in the Commentary on the Treatise on Rebirth, “All births in the Pure Land and all the acts of Bodhisattvas, as well as the celestial and human beings there, result from the power of Amitabha Buddha’s Fundamental Vow.” He then quoted the 18th Vow, the 11th Vow and the 22nd Vows to illustrate that it is accomplished, whether for going out or returning with dedication, with recourse to the power of Amitabha’s Fundamental Vow.

“Going to that Pure Land” is an example of going, and “all of the acts of Bodhisattvas as well as the celestial and human beings there” are examples of returning. Both of them are examples that fully rely upon Amitabha Buddha’s power, in order to reveal the important meaning of rebirth through his pristine “Other-Power.”

The two kinds of dedications are powered by Amitabha’s “Other-Power”, which is the way that Amitabha delivers sentient beings. “The dedication for returning” refers to bestowing the merit and virtues necessary for the rebirth of sentient beings in Amitabha’s Pure Land, and for becoming a Buddha after rebirth. “The dedication for going” refers to the capacity to guide and teach sentient beings in the land of Saha to be reborn in the Pure Land. Once they are reborn there, they will ultimately become Buddhas. All of these accomplishments are fully dependent on Amitabha’s Other-Power.

To conclude, the one who dedicates is Amitabha Buddha, and those whom Amitabha dedicates to are sentient beings, as said in the text. However, how does Amitabha Buddha dedicate merit and virtues to sentient beings, and how do those sentient beings receive Amitabha’s merit and virtues?

(to be continued tomorrow)

123 二種迴向(一)

曇鸞大師也在《往生論註》卷下之末做出核求其本釋,指出「凡是生彼淨土及彼菩薩、人天所起諸行,皆緣阿彌陀如來本願力故」,接著又引用第十八願、第十一願和第二十二願,論證若往若還,皆緣阿彌陀佛之本願力。

在這一段釋文中,「生彼淨土」即是往相,「彼菩薩、人天所起諸行」即是還相。

曇鸞大師的往相、還相皆緣佛之願力,指出二種迴向皆為佛所迴向,藉此以顯明純他力往生之要義。

二種迴向在說明阿彌陀佛的他力迴向,阿彌陀佛救度眾生的方法。其中的往相迴向是在說明佛施予眾生往生極樂淨土所必須之功德和往生後成佛所必須之功德,還相迴向則是在說明眾生往生淨土、成就佛果後,還來娑婆之穢土,引導、教化眾生往生淨土之能力,亦是由佛所迴向施予的。

這便可以得出結論,亦即二種迴向說中,能迴向的是阿彌陀佛,而接受迴向的則是眾生。如言「往還迴向由他力」「彌陀成就所迴向,有往相還相兩種」,都是在說明這個道理。可是,阿彌陀佛是通過何種方法將此往還二相迴向施予眾生的,眾生又是如何領受佛之迴向的呢?

Namo Amituofo!

June 2, 2024

Jun 2, 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

What can save us during difficult circumstances?

You should know it is the grace of Amitabha.

如此困苦誰能救,會是知識彌陀恩。

Namo Amituofo!

June 1, 2024

Jun 1, 2024

Q and A about Practicing Amitabha-Recitation

Part One - Benefits in the Present Life

第一部分 有關現世利益

8. Question: If we have karmic obstructions near the end-of-life, such as enemies and creditors coming to hound us, we should recite the Ksitigarbha Sutra first, as his name can clear karmic obstructions. Then we should further recite Amitabha Buddha’s Name to seek rebirth. Is this correct?

Answer: No, that is incorrect! The end-of-life is a critical moment for people to either ascend or descend in terms of rebirth. No other Buddhas’ or Bodhisattvas’ names are as effective as that of Amitabha Buddha in terms of rescuing a dying person. It is most effective in rescuing them from suffering, clearing their karmic offenses, and receiving them to be reborn at the same time.

The Contemplation Sutra says: By hearing the Tripitaka and the Twelve Divisions of Shakyamuni’s teachings, karmic offenses accumulated in the past thousand years are cleared; but, that is not nearly enough to attain rebirth. However, by reciting Namo Amitabha Buddha one time,the karmic offenses accumulated in the past five billion years are cleared, and one directly attains rebirth in the Pure Land.

So, reciting Namo Amitabha Buddha just one time is much better than reciting such Mahayana Sutras as the Ksitigarbha Sutra or the Diamond Sutra several thousand times.

8 問:人之臨終往往業障現前,怨家債主競來牽逼。必須先念《地藏經》、地藏菩薩名號消除業障,再念阿彌陀佛求往生,對嗎?

答:不對!臨終是人升沉最關鍵的時刻,這時念任何別的佛菩薩及經咒都緩不濟急,只有急念阿彌陀佛,最具有拔濟的功效,消業、往生同時達成。

《觀經》說:聞大乘十二部經,只滅罪一千劫,遠遠不足以達成往生;稱阿彌陀佛一口,即滅罪五十億劫,直接超生淨土。

算起來,念一聲阿彌陀佛,超過念數千萬部《地藏經》、《金剛經》等大乘經典。

Namo Amituofo!