The Coronavirus Outbreak: A Buddhist Perspective 佛法如何看待和应对当下疫情？
1. What is the cause of the novel coronavirus epidemic?
As with all other coronavirus infections, the current hypothesis is the transmission of the virus from host-wildlife to humans, especially during the hunting, transport, trading, slaughter and eating of wildlife. Once the virus is transmitted to humans and then among humans, an epidemic occurs.
From a Buddhist perspective, it is the karma people have collectively committed, particularly killing, that leads to the epidemic.
2. Science is concrete and credible. Does the Buddhist explanation seem mystical and unscientific?
Each phenomenon has many aspects and layers. Science is easy to believe because it depends on direct observation and is clear. Buddhism is profound and subtle. It is not readily understandable by ordinary people, so it’s hard to believe. But it is not pretentious or false.
Buddhism is not science, nor does it have to be. Not being limited by science, Buddhism is able to offer humanity ways to understanding things and solve problems. Our well-being requires both science and Buddhism. They complement, rather than conflict with, each other.
3. Please give us an example.
Suppose a construction worker was killed by a fallen brick. Science would tell us that it was the massive gravitational force that broke the man’s skull. So we develop safety helmets to protect people at construction sites. The law would say that a person is brought to justice and punished because he or she killed intentionally. However, from the Buddhist point of view, killing is driven by someone’s afflictions of greed, anger and ignorance. Such evil actions generate karma and result in retribution. Therefore, Buddhism advocates the cultivation of merit and Amitabha-recitation (known as nianfo* in Mandarin) in order to suppress or eradicate greed and anger. It specifically urges people to gain rebirth in the Pure Land through Amitabha-recitation in order to sever all bonds to the cycle of birth-and-death.
4. How do we protect ourselves from the epidemic?
(1) The scientific approach. Follow the medical advice, such as washing hands frequently, wearing masks, staying away from crowds and, if necessary, quarantining the infected to avoid proliferation of the disease.
(2) The Buddhist approach. Practice Amitabha-recitation. By reciting the Buddha’s name, we are embraced and protected by Amitabha’s light, our karmic obstacles eliminated. Each reciter should teach his or her family to recite Namo Amitabha Buddha. They in turn should teach their parents and relatives, and their friends and neighbors, to recite as well. At difficult times like these, if people are willing to recite ― be they regular believers or not ― they will certainly be protected by Amitabha Buddha. However, if they consider it superstitious to recite and so refuse to practice, they would lose the protective benefit of the Buddha’s light.
There is an item in the Writings of Master Yinguang (1860-1940) titled “No Epidemic Ever Enters Where There Is Amitabha-Recitation.” It confirms the relevant principles and practice.
5. Does it mean that so long as we sincerely recite Amitabha’s name, there is no need to wear masks? Otherwise, our faith is not sincere?
Both sincere recitation of Amitabha’s name and health precautions are necessary. They constitute the right view, and correct faith and practice.
If we think that we can just depend on the Buddha and act impetuously, we are being reckless and lack true faith. Buddhism is about the law of causation**. As ordinary beings, we have committed countless negative acts since time immemorial. When the external conditions are ripe, we would reap the karmic consequences. In our past lives, we all killed repeatedly ― and now face the epidemic as retribution. If we take proper precautions and sever the external causes, we would not become infected. Like crossing the street, we should remain mindful of the traffic even though we are under the protection of Amitabha’s light. If we are too full of ourselves and act foolhardily, putting the Buddhas and Bodhisattvas to the test, we would have nothing to stand on. It would be like exposing ourselves to great peril. How much more so when we need to think about others and protect them?
6. Should we recite only Namo Amitabha Buddha? What about the names of other Buddhas and Bodhisattvas, or sutras and mantras?
Those who practice Pure Land Buddhism should recite only Namo Amitabha Buddha, which includes the merit and virtues of all other Buddhas, Bodhisattvas and scriptures. There is no need to recite anything else. Those who practice other paths or have been reciting the names of Bodhisattva Avalokitesvara and Bhaisajyaguru (Medicine) Buddha or other sutras and mantras can continue to do so. However, ultimately it would be best for them to dedicate this merit to rebirth in the Western Pure Land.
7. Should we recite the “Sutra of the Prevention of Infectious Diseases,” as someone recommended on the Internet?
No. We do not even know if the sutra is genuine. Even if it is, the merit derives from the names of well-known Buddhas and Bodhisattvas, like Amitabha Buddha and Bodhisattva Avalokitesvara, as well as Mahayana sutras. When someone facing a disaster urges others to recite an unfamiliar sutra or mantra from the Tripitaka to avoid it, often it is for lack of faith in Amitabha Buddha and deficient knowledge of Buddhist teachings. They do not understand the power in the names of Namo Amitabha Buddha and Bodhisattva Avalokitesvara, which were cited by the lineage masters and recited by countless people everywhere.
8. How do we avoid panicking?
When encountering the outbreak, most people unavoidably feel panic because they do not have the right view or correct knowledge. In normal times, they lack awareness of impermanence and crave only mundane pleasures. Not knowing the ultimate truths of life, they are mentally unprepared for crises, or lack the merit and wisdom to deal with them.
Buddhists who have the right view will not panic in the face of the epidemic outbreak because they know well that everything changes, that nothing is permanent. By practising Amitabha-recitation, they are blessed with merit and wisdom, so they are well prepared. As the saying goes, “prepare warm clothing for harsh winters and abundant food for years of famine.” People who do that have no worries, while those who don’t will panic. Amitabha-recitation can end the cycle of birth-and-death, so there’s no need to panic during a mere epidemic. Says the Infinite Life Sutra: “All kinds of fear turn into peace of mind.” And The Heart Sutra notes, “Because the mind is unimpeded, there is no fear.”
9. Why do people who claim to be Buddhists panic too?
The reasons are:
1. Meager faith,
2. Deep-rooted habits of ordinary beings,
3. Easily influenced by others,
4. Lack of guidance from Dharma mentors.
They should recite Amitabha's name more, with Deep Mind.
10. How do we deal with rumors?
Rumors arise from doubts and fears, and ignorance of facts and truth. They are like “the sound of the wind and the cry of cranes” — a fleeing army’s suspicion of danger at the slightest sign. They spread like wildfire from one person to the next. Buddhists with right view understand that life’s truths will not be swayed by rumors -- just as one can move blades of grass by blowing on them, but not a mountain. Encouraging people to believe in Amitabha Buddha and adding even one more Amitabha-reciter helps still rumors and calm people’s anxieties.
At the social level, we should offer the public comprehensive, factual and transparent information to prevent the proliferation of rumors — the black market of misinformation. People who worry about their own safety but lack information may “fabricate” it and disseminate it to others, who will accept it indiscriminately.
11. If a person, faced with the epidemic, can’t bear to read news reports, is this Buddhist compassion?
No. It is at best ordinary secular kindness. A compassionate Buddhist would pity even the joyous king of a celestial realm and be willing to help him liberate himself from the cycle of rebirth (samsara). Seeing ordinary beings suffer, he thinks of the pains of hell and wishes that all sentient beings can achieve Buddhahood through rebirth in the Land of Bliss. He would not panic when faced with the lesser miseries, misfortunes or sicknesses of the human realm. Nor would he slacken while experiencing the pleasures of the human and celestial realms.
12. How do we offer love and kindness?
There are several ways:
1. Make donations through reliable and effective channels.
2. Practice Amitabha-recitation and dedicate the merit towards a speedy end to the outbreak.
3. Practise and encourage others to practise Amitabha-recitation for rebirth in the Pure Land. That is the ultimate solution to all suffering relating to diseases and afflictions arising from greed, anger and ignorance.
4. Adopt a vegetarian diet immediately. If you cannot do that full-time, at least be a part-time vegetarian ― that is, refraining from meat products on certain days of the week or month. It is a way of penitence and awakening to our transgression of killing animals — a way to love and care for all living beings. Otherwise, there will continue to be outbreaks of various infectious diseases.
13. Should we call on everyone to recite Amitabha Buddha’s name at the same time and dedicate the merit to a swift termination of the outbreak?
We can each follow our own inclination, or heed the call of the Virtual Recitation Hall for collective practice. We should make it our daily routine to recite Amitabha’s name and, preferably, do so in a convenient but quiet manner, without bothering others.
14. What aspirations should we have for the future?
First, we should hope for public awareness to grow that all lives are equal, to be respected, cherished and protected. We should wish that all beings recite Amitabha’s name and gain rebirth in the Pure Land, severing their links to the rebirth cycle.
Second, we should strive for social progress. Ways include improving people’s eating habits and some of our festival customs, advocating vegetarianism, practicing benevolence, and strengthening our own ability to deal with emergencies.
* [ Nianfo in Chinese pinyin: "Nian" means to recite, and "fo" refers specifically to Amitabha Buddha. Nianfo means recitation of the six-syllable or six-character name of “Namo Amitabha Buddha” ― that is, reciting Amitabha Buddha’s name, or simply Amitabha-recitation.]
** [ The law of causation concerns the principle of cause (因, yin), the predestined condition or relationship (缘, yuan), and the karmic consequences (果, guo) of rewards/retributions (报, bao). When the conditions ripen, the consequence takes place. The relationship of cause-condition-consequence, yin-yuan-guo-bao is a very basic and important concept in Buddhism.]
Appendix 1
From Master Yinguang’s Writings ― “No Epidemic Ever Enters Where There Is Amitabha-Recitation”:
“Amitabha-recitation prevents the spread of epidemics. Amitabha-reciters should not only invite their lotus friends to recite, but also encourage people in the neighborhood and nearby communities to undertake vegetarian diets and Amitabha-recitation. They can do so at home, while going about their daily activities. As long as we recite, whether walking, sitting, standing or lying down, no epidemic will strike us.
“Two years ago, cholera wreaked havoc in various places. Chengcheng in Shanxi Province saw hundreds of deaths during the outbreak. However, in one exceptional case, an entire village of 50 or 60 families practised Amitabha-recitation. All but two evildoers were safe. Meanwhile, in Gangu, Gansu Province, householder He Hongji promoted Amitabha-recitation. The epidemic left the families of reciters unscathed.
“Inviting lotus friends to recite together is fine; what is better is to teach everyone, old and young, men and women, to practice Amitabha-recitation. Best of all would be adoption of a fully vegetarian diet. Short of that, eat as little meat as possible. Those who consume meat should still recite. In these times of danger, the only reliable protection is to recite ‘Namo Amitabha Buddha.’ Those who fear death and want peace of mind must not lightly dismiss this advice.”
—— Volume 3, “Second Letter to
Householder Mu Zongjing”
Appendix II
From Master Yinguang’s Writings ― “Amitabha-Recitation Is Fundamental for Safeguarding the Nation From Disasters”:
“I, Yinguang, am an ignorant, ordinary monk who knows nothing more than to recite the name of Amitabha Buddha. I have wasted some 70 years on useless things and never studied Buddhism thoroughly. Today, I find it difficult to refuse the invitation to attend the Dharma Assembly to Shield the Nation from Disasters, since it concerns the well-being of our country. So here I am. Nothing in my words is meant to be obscure or hard to understand. in fact, they will all be about the prime goal of this Dharma Assembly. I will speak again tomorrow about the essence of our conclave.
“How can we achieve the assembly’s goal of safeguarding the nation from disasters? I believe that the basic means is to practise Amitabha-recitation. It is sentient beings’ karmic offenses that cause all disasters. To avert negative karma, every one of us must recite the Buddha’s name. While the purpose of Amitabha-recitation is to liberate ourselves from samsara through rebirth in the Pure Land, it is also an extremely powerful means to eradicate karmic obstructions. Even if only a few people recited, bad karma can still be mitigated.
“If we can avoid evil and do good, the world would be peaceful and people happy. However, that would not be the ultimate goal. What then, is the final objective? Our rebirth in the Pure Land, so as to sever permanently all bonds to samsara. In the meantime, we should dutifully discharge our worldly responsibilities, and act to stay away from evil and cherish good. By doing so, we can change the fate of the nation and keep disasters at bay.
“Since it is our common karmic transgressions that have led to all the disasters of today, the way to avoid them is to promote the nationwide practice of Amitabha-recitation. During the Battle of Shanghai, which began on January 28, 1932, many families of Amitabha-reciters evaded calamity. If a single reciter was able to summon such blessed protection, how much more so the power of collective recitation.
“So as long as we recite Amitabha Buddha’s name sincerely, even a national calamity can be averted.
“This is a Dharma Assembly to Shield the Nation from Disasters. However, I believe that merely to avoid wars and natural calamities is not enough. We must help liberate sentient beings from afflictions in the cycle of birth-and-death. Compared with physical sufferings, our ignorance of the Dharma-body and failure to achieve Buddhahood are a thousand times more miserable. For this reason, we won’t be able to shield ourselves effectively from disasters unless we can protect our Dharma-life from afflictions in the rebirth cycle.”
—— Volume 3, Part 2, “Dharma Teachings From the Shanghai Assembly to Shield the Nation From Disasters”
如何从佛法来看待和应对当下疫情
文/释净宗
1. 这次新型冠状病毒肺炎疫情的起因是什么？
据说是人类在捕猎、运输、交易、屠宰、食用野生动物的过程中，原来以野生动物为宿主的病毒，传染给人类，再由人传人，形成重大疫情。
佛法的解释是由于众生共同的业力，特别是严重的杀业，感得重大疫情。
2. 科学解释具体、可信，佛法解释是否过于虚玄、不科学？
人类对于事物可以有重重无尽的认识，科学只是认识事物的一个层面，远非全部。科学因直观、浅显、可见而易信；佛法深入、幽微，凡夫难见，故难信，但并非虚诞不经。
佛法不是科学，也不需要是科学，甚至不能囿于科学，才能提供给人类超越科学的对事物的认知及解决办法。佛法与科学对人类生存的福祉都是需要的，相互补充，而非相互冲突。
3. 请举例说明。
比如有人被砖砸而亡。科学的解释是外力太大，人体不能承受，故发明头盔、安全帽。法学的解释是有人故意行凶，所以判罪惩诫。而佛法则说明人由于内在贪瞋烦恼所驱使故造种种恶，进而果熟业现而遭苦报，所以提倡修行念佛，以制伏息灭贪瞋，乃至往生净土，究竟断除一切恶业轮回之苦。
4. 如何做好防护？
一、常规的科学的方法。如医学专家所说：勤洗手，戴口罩，少出门，尽量减少与病毒传染源的可能接触，必要时隔离，防扩散。
二、特别的佛法的方法。常念「南无阿弥陀佛」，必蒙佛光护佑，恶业消除。一人念教一家念，一家念教父母、亲朋、邻居、好友大家共念。疫患当头，不论平时信与不信，此时求救，只要肯念，决定蒙佛救护。但若当作迷信而不肯念，即失去这一重佛光护佑的利益。
民国印光大师《文钞》中记载「凡念佛处，疫不入境」，乃确定无疑之事理。
5. 那么只要诚心念佛，不用戴防护口罩等，否则即是信佛不诚？
既要诚心念佛，也要谨慎防护，才是正知正见、正信正行。
以为有佛可靠，便放肆无忌，属于鲁莽，也是对佛法信仰不深。佛法说因缘果报，身为凡夫，无始劫来造作无边恶业，一遇外缘决定果报现前。过去杀生恶业为因，遇今病毒之外缘，则发生感染。只有做好防护，切断外缘，才不会受感染。比如上街，虽有佛光摄护，仍当注意行人车辆安全。自唱高调，不加防护，既高慢缺少机深信，也是轻心测试佛菩萨，如此两头失落，一无所靠，如同裸身于枪林弹雨中。何况还要替周边人考虑，共同防护。
6. 只念「南无阿弥陀佛」？还要念别的佛菩萨名号、经咒吗？
修学净土之人只念「南无阿弥陀佛」，已摄一切佛菩萨、经咒功德，不必改念、加念其他。
其余人各按所修或念观世音菩萨、药师佛等有缘经咒都有效，但最终要回向往生西方净土为妥善周全。
7. 网上有人推荐《避瘟经》需要念吗？
不必。一、真伪难定。二、纵是真经，功德也在阿弥陀佛、观世音菩萨等久经流传、耳熟能详的诸佛菩萨名号及诸大乘经典之中。故凡是遇到灾难便搬出大藏中某生疏经咒教人念持者，皆是佛法信仰不落实，缺少教理智慧，不知祖师权实判教及数千年亿万人称诵、遍法界流行之「南无阿弥陀佛」及观世音菩萨名号等威力。
8. 如何避免恐慌心理？
一般世间人遇此疫情难免恐慌，因缺少佛法正知见，平时没有无常观，唯以贪图五欲为乐，从来不认识人生真谛，毫无心理及福智资财的准备。
正见佛弟子自然临危不乱，不会恐慌，因为有佛法正知见，深具无常观，平时念念修福智资财，早有准备。如冬寒备衣暖，饥荒备食粮者，自然无忧，不备者必定恐慌。念佛本为解决时时可至之死亡及六道轮回，何况小小疫情而会慌乱。《大经》言「一切恐惧，为作大安」。《心经》言「无挂碍故，无有恐怖」。
9. 为什么也有声称佛弟子者显得恐慌？
一、信心浅薄故；
二、凡夫业习故；
三、受大众情绪感染故；
四、少善知识开示引导故。
应具深心多念佛。
10. 如何面对谣言？
谣言产生于内在心里的疑惑恐惧，以及外在对事实真相的不明，如风声鹤唳，而互相传感、不胫而走。佛弟子内具佛法正见，明了人生真相，一切谣言自然终止，如口气能吹草，而不能动山。多一人信佛念佛，便多一份阻止谣言传播安定人心的力量。
从社会层面，应提供全面、充足、真实、透明的信息给公众，以杜绝「谣言」──黑市信息的产生与传播。公众对自身极为关切，又缺乏足够信息的事件，会自我「创造」及传播信息，而一般人也就饥不择食地接受了。
11. 面对疫情，心里觉得难受、无力，不敢看疫情报导，这是佛门慈悲心吗？
不是。这只是一般的世俗善软心。若佛门慈悲心，虽见人受天帝之乐而犹愍之，愿之助之以出轮回，见人生小苦思地狱大苦，愿一切众生得生安乐，究竟成佛。不以人生小苦、小灾、小疾而惊慌失措，不以人天少乐而懈怠放逸。
12. 如何献爱心？
一、奉献财物。通过可信有效管道。
二、念佛回向疫情早消。
三、自己念佛，劝人念佛同生西方。此乃一切人身病毒疾疫诸苦及人心贪瞋痴三毒之苦究竟解决之方。
四、立即素食。不能全素，至少花素，方为知过修改，否则还会有种种病毒疾疫产生。不仅对人类同胞，更要对遭人类残杀动物抱爱心，不食不杀。
13. 需要号召大家同一时间点共同念佛回向疫情吗？
可随各人发心。虚空堂也有号召。念佛乃是常行，以安静方便、不过惊大众为宜。
14. 对未来抱有何种期望？
一、望民众觉悟。觉悟生命平等，尊重爱护物类，念佛愿生净土，永断诸苦轮回。
二、望社会进步。改善饮食文化、节日文化，提倡素食，奉行仁爱，改进公共卫生应急处理等。
附一
印光大师《文钞》「凡念佛处，疫不入境」
凡念佛处，疫不入境，念弥陀，不独邀净友念，当于村中及近村宣告，无论老幼男女，通皆吃素，念「南无阿弥陀佛」。
大家各人在各人家里，一路做事一路念。于行住坐卧中常念，决定可以不遭瘟疫。
前年各处虎疫甚剧，陕西澄城县寺前镇附近，死数百人，一弟子村中有五六十家，人皆令念，只死两个坏人，余均无恙。甘肃甘谷何鸿吉居士提倡念佛，凡念佛处，疫不入境。
汝邀净友念，是小办法。教老幼男女念，是大办法。顶好吃净素，如其不能，亦须少吃。即未吃素，亦要念。当此凶险之时，唯念「南无阿弥陀佛」，为能救护。彼怕死愿安乐者，当不至犹不以为然而忽之。
──《三编•覆穆宗净居士书二》
附二
印光大师《文钞》「护国息灾，念佛为本」
印光本一无知无识之粥饭僧，只会念几句佛。虽虚度光阴七十余年，而于佛法，绝无彻底之研究。此次既以护国息灾法会诸君之邀请参加，情不可却，且事关国家福利，亦属应尽之责。遂不辞简陋，来预此会。但今天所讲者，并无高深之理论，只述护国息灾之根本方法。至于此次法会之要义，待明日再讲。
此次法会之目的，为护国息灾，但何以方能达此种目的？余以为根本方法，在于念佛。盖杀劫及一切灾难，皆为众生恶业所感。人人念佛，则此业可转。如只有少数人念佛，亦可减轻。念佛法门，虽为求生净土，了脱生死而设，然其消除业障之力，实亦极其巨大也。……
人人能诸恶莫作，众善奉行，则天下太平，人民安乐。然此尚非究竟法，何为究竟法？是在念佛求生西方，了生脱死。并须敦伦尽分，闲邪存诚。则国运可转，灾难可消。
盖今日之灾难，皆大家共业所招。如人人念佛行善，则共业可转，而劫运可消。如一‧二八沪战时，念佛之人家，得灵感者甚多。彼自己单修，尚得如此灵感，况人人共修者乎？
故知：国难亦可由众人虔恳念佛挽回也。……
本会是护国息灾法会，余以为但息刀兵水火之灾，尚非究竟，须并息生死烦恼之灾，乃为彻底办法。吾人昧己法身，断佛慧命，可悲可痛，较之色身被祸，何止重百千万倍。故必能护持法身慧命，断生死烦恼，方算尽息灾之能事。
──《三编下•上海护国息灾法会法语》
