April 6, 2025

Apr. 6, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

151. The Inherent Nature, Power, and Function of Amitabha’s Infinite Life and Light (continued)

Amitabha Buddha possesses immeasurable virtues, yet in this context, only the vows of infinite light and infinite lifespan are explicitly stated. Why is that? This can be understood through the concept of Amitabha Buddha’s perfection of twofold benefits (benefiting both self and others):

1. Perfection of Self-Benefit

In Mahayana Buddhism, infinite light and infinite lifespan are distinctive characteristics of a Buddha’s Reward Body (Saṃbhogakāya). Many scriptures describe the qualities of a Buddha’s Reward Body in terms of these two virtues, light and lifespan.

“Infinite Light” represents wisdom and corresponds to both the Reward Body and the Emanation Body (Nirmāṇakāya). It pertains to functions and power, signifying the attainment of boundless true wisdom and the ultimate realization of the truth. In terms of space, it transcends spatial limitations and is omnipresent.

“Infinite Lifespan” represents nirvanic virtue and corresponds to the Dharma Body (Dharmakāya). It pertains to essence and nature, signifying the realization of an eternally abiding, unchanging Buddha-body, completely free from both birth and death (saṃsāric rebirth), and transformational birth and death (subtle mental afflictions). In terms of time, it transcends temporal limitations and exists eternally. Thus, within the virtues of self-benefit, no qualities surpass these two.

(to be continued tomorrow)

151 無量壽光的體性力用 (續)

阿彌陀佛具有無量之德,而此處卻只誓了光明與壽命無量,為什麼?這可從阿彌陀佛二利圓滿一事去理解:

一、就「自利圓滿」而言:

大乘佛教以光明無量與壽命無量為報身佛之特色。在許多經文中,有關佛之報身果體,常以光壽之德做說明。

「無量光」是智慧相,代表「報身」和「化身」,屬於「力用」,指證得無限之正智,覺悟究竟之真理,在空間上是超越空間,無所不在。

「無量壽」是涅槃德,代表「法身」,屬於「體性」,指證得常住不變之佛身,永離分段、變易二種生死,在時間上是超越時間,永恆存在。所以,在自利之德中,再無有勝於此二德者。

Namo Amituofo!

April 5, 2025

Apr. 5, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

151. The Inherent Nature, Power, and Function of Amitabha’s Infinite Life and Light

The 12th Vow states: “ If, when I achieve Buddhahood, my light should be limited, or should not illuminate 100,000 Koti Nayuta Buddha-lands, may I not attain perfect enlightenment.”

The 13th Vow states: “If, when I achieve Buddhahood, my life should be limited, or should not last 100,000 Koti Nayuta Kalpas, may I not attain perfect enlightenment.”

“In the future, when I attain Buddhahood, if my light is limited in extent and cannot at the very least illuminate immeasurable hundreds of thousands of billions of Buddha-lands, I will not attain perfect enlightenment.”

“In the future, when I attain Buddhahood, if my lifespan is limited in duration and does not, at the very least, extend beyond immeasurable hundreds of thousands of billions of eons, and eventually comes to an end, I will not attain perfect enlightenment.”

(to be continued tomorrow)

151 無量壽光的體性力用

第十二願說:「設我得佛,光明有限量,下至不照百千億那由他諸佛國者,不取正覺。」

第十三願說:「設我得佛,壽命有限量,下至百千億那由他劫者,不取正覺。」

我將來成佛的時候,光明如果有限量,最低限度達不到照徹無量百千億億佛國的話,我就不取正覺。

我將來成佛的時候,壽命如果有限量,最低限度達不到超過無量百千億億劫,而有窮盡的話,我就不取正覺。

Namo Amituofo!

April 4, 2025

Apr. 4, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

20. Exclamation of the Difficulty in Advising People To Believe

Answer: (continued)

2. Establishing Faith in the Context of Practice: No matter how much merit and virtuous deeds one accumulates, it may still be difficult to establish faith. However, Amitabha Buddha’s 18th vow designated the exclusive recitation of his Name as the direct cause for rebirth in the Pure Land, and this vow has already been perfectly fulfilled. Therefore, following the vow by practicing accordingly will certainly lead to birth in the Pure Land. This is similar to how modern people can believe in traveling thousands of miles in a single day because airplanes now exist, whereas in ancient times, such a possibility would have been unimaginable.

3. Reciting the Buddha’s Name and Praying for His Blessings: The Pure Land path is difficult to believe in but easy to practice. One can cultivate faith through practice—simply start reciting Namo Amitabha Buddha . The Name carries inconceivable power and blessings, and offers numerous benefits without interfering with daily life. Why not embrace it? The six-character Name (Namo Amitabha Buddha) not only has the function of receiving and embracing beings but also of nurturing and ripening them.

4. Reading Accounts of Buddha-Name Recitation Experiences: Theory cannot compare to real evidence and facts speak louder than words. Reading accounts of those who have had profound experiences with Pure Land practice can further strengthen one’s faith.

5. Recognizing the Rarity of Human Birth and the Suffering in the Saha realms: Understanding how difficult it is to attain human birth, realizing the immense suffering in the Saha realms, and recognizing one's inability to save oneself should lead to a sense of urgency. One should never forget that "birth and death are of the utmost importance."

20. 《無量壽經》嘆難勸信

續答:

2就行立信。就自身所積修功、因行,無論如何都不能生起信心;佛的誓願設定了念佛為往生正定之業,此願已圓滿實現,所以依願而行必生彼國。猶如現代人因為有了飛機這一遠行工具,所以能夠相信人類可以日行萬里,這在古代無論如何都不能相信。

3多念佛,祈佛加被。淨土法門難信易行,可以由行導信,先把佛號念起來,

佛號有不可思議加持功效,念佛有諸多利益,又不妨礙日常生活,何樂而不

為?六字名號不僅有攝取功能,還有調熟功能。

4多看念佛感應事例。理論不如證據,事實勝於雄辯。

5如實認知人身難得,如實認知娑婆苦境和無力自救的險狀,不忘「死生事大」。

Namo Amituofo!

April 3, 2025

Apr. 3, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

20. Exclamation about the Difficulty of Advising People To Believe

The Buddha said to Maitreya: “ It is extremely rare for a Tathagata to appear in the world and it is very difficult to encounter one.” The Buddha’s sutras and other teachings are hard to obtain and hear. The more advanced teachings for Bodhisattvas and the Paramitas are also difficult to hear. It is also hard to come across a Dharma mentor, hear his teachings, and practice accordingly. Hearing this sutra, rejoicing in faith, accepting it, and upholding it are the most difficult of all difficulties. Nothing is harder! That is why my Dharma is created, spoken, and taught in this way. You should believe, comply, and practice accordingly.”

Question: The teachings of the Pure Land School are indeed difficult to believe. Many practitioners who have cultivated for years still cannot fully accept them. Since it is so difficult to have faith, how can one develop it?

Answer:

1. Establishing Faith based upon the History of Shakyamuni Buddha: The Buddha was one who possessed great compassion and always spoke the truth; so, his words are trustworthy. If one already believes in other sutras spoken by the Buddha; but, has not yet developed faith in the Pure Land scriptures, one can reflect in this way: Since other sutras are true and reliable, and the Pure Land teachings were also spoken by the Buddha, they must likewise be true and reliable.

(to be continued tomorrow)

20. 《無量壽經》嘆難勸信

如來興世,難值難見;諸佛經道,難得難聞;菩薩勝法、諸波羅蜜,得聞亦難;遇善知識[1],聞法能行,此亦為難;若聞斯經,信樂受持,難中之難,無過此難!

20.1 問:淨土教法確實難信,很多修行多年的人都不能相信,既然這麼難,那要怎麼信呢?

答:

1就人立信。「佛是滿足大悲人故,實語故」,所說可信。如果相信佛所說的其他經典,對淨土經典暫不能生信,可以這樣思維:其他經典真實不虛,淨土經典也是佛說,也必然真實不虛。

Namo Amituofo!

April 2, 2025

Apr. 2, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 5: Master, what is the difference between Amitabha-recitation with determinant faith, and Amitabha-recitation with the belief that "as long as I trust in the Name, I will attain rebirth in the Pure Land"?

Answer (continued):

The Six Paths of existence are like a vast sea of suffering, and we sentient beings are drowning in it. “Drowning” means sinking and being engulfed in the water, never rising to the surface.

Beings like us must rely on someone else to jump into the sea and carry us safely to the shore.

The one who has the power to enter the water and rescue us is none other than Amitabha Buddha. This brings us to the second aspect of faith — Faith in Teaching: Amitabha Buddha embraces and receives all sentient beings through his 48 Vows. Without doubt or anxiety, we are certain of rebirth [in the Pure Land] with recourse to the power of his vows.

These two aspects of deep faith are an inner realization. As mentioned before, if we are drowning in the ocean, Amitabha Buddha personally leaps in and lifts us out. When we truly experience His deliverance, our hearts are filled with the reality of his compassion, and all our suffering and fear dissolve. This is not just belief—it is a profound and direct awakening to Amitabha’s boundless grace.

5問:請問師父,信心決定的念佛,與有的人認為「我信名號,我就能往生」,這兩種念佛有什麼區別?

續答:

六道就是苦海,我們眾生都沉溺在苦海中。沉溺,就是沉入水中、溺入水中,沒有浮上來。像我們這種眾生,必須靠人家跳入海中把我們抱到岸上。能夠跳入水中、有力量把我們抱上岸的,就是阿彌陀佛。所以,進入第二種,法的深信——信法:二者決定深信,彼阿彌陀佛,四十八願,攝受眾生,無疑無慮,乘彼願力,定得往生。

這兩種深信是一種體悟性的內涵。剛剛講的,譬如我們溺在水中,阿彌陀佛親自跳下水把我們抱起來,我們心中充滿了阿彌陀佛救度的真實,消除了苦惱和不安。這是一種實際體悟。

Namo Amituofo!

April 1, 2025

Apr. 1, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 5: Master, what is the difference between Amitabha-recitation with determinant faith, and Amitabha-recitation with the belief that "as long as I trust in the Name, I will attain rebirth in the Pure Land"?

Answer:

Amitabha-recitation with determinant faith and trusting in the Name are essentially the same. This is because the essence of determinant faith lies in the Name, and this Name embodies the power of Amitabha Buddha’s Vow.

Amitabha’s compassionate Vow is fully manifested in this sacred Name.

Faith has two aspects: faith in aptitude and faith in the teaching. While these are explained separately, they are ultimately one and the same.

1. Faith in aptitude – "Ji" (機) refers to us, the practitioners. What kind of beings are we? We must deeply reflect on our own nature. Master Shandao teaches that we must have profound and unwavering faith in this truth:

"We are iniquitous ordinary beings subject to endless rebirth. Since time immemorial, we have died and been reincarnated, without any causal conditions to leave the cycle of rebirth.”

2. Realizing this means recognizing that, as deluded beings, we are powerless to liberate ourselves from the Three Realms and the Six Paths of existence.

It is like a person lost in a vast ocean—without the ability to swim, without the strength to stay afloat, perpetually sinking, and forever incapable of reaching the shore by their own effort.

(to be continued tomorrow)

5問:請問師父,信心決定的念佛,與有的人認為「我信名號,我就能往生」,這兩種念佛有什麼區別?

答:信心決定的念佛,以及信名號的念佛,這兩種是一種。因為信心決定的內容,就是這句名號。這句名號就是阿彌陀佛的願力,阿彌陀佛的願力完全顯現在這句名號中。

信心有兩個方面:一方面就是信機,一方面就是信法。這兩方面實際上是一個內容,只是分開來解釋而已。

信機:「機」就是我們自己,我們自己到底是怎麼樣的人呢?自己對自己要有體悟,善導大師說要深信,而且要決定深信:自身現是罪惡生死凡夫,曠劫以來,常沒常流轉,無有出離之緣。

體悟到自己是一個罪惡深重的凡夫,生生世世、盡未來際都不可能有力量出離三界六道。

好比一個人在茫茫的大海中,沒有力量游泳,也不會游泳,一直沉溺其中,永遠不可能以自己的力量游到岸上來。

Namo Amituofo!

March 30, 2025

Mar. 30, 2025

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

慧淨法師之救恩法語(一)之愛的心語

The root of compassion is "sorrow."

There is no greater kindness than "forgiveness."

One must forgive others seventy times seven times.

I am someone who lives by the grace of others' tolerance.

If people did not tolerate and forgive me,

My very being would be torn apart piece by piece.

慈之根源是「悲」。善莫大於「恕」。要原諒人七十個七次。

我是承蒙大家包容我而活著的人。

若人家不包容、原諒我,我此身將被片片切割。

Namo Amituofo!