东方人造罪，念佛求生西方；西方人造罪，念佛求生何国？

• JitKiat

  28 Feb 08, 09:55

  Extract from http://www.515888.net/my/ShowPost.asp?ThreadID=8765

   

  六祖慧能是禅宗大师。他在《六祖å�›ç»�》当中曾ç»�对净土法门作过一番å��分精辟的开示。对我们念佛求生净土å��分有益。 
  
        åˆºå�²å�ˆé—®æ›°ï¼š‘弟å­�常è§�僧俗念阿弥陀佛，愿生西方；请和尚说，得生彼å�¦ï¼Ÿæ„¿ä¸ºç ´ç–‘。’  
  
       å�‘六祖大师请法的官员问到：我们ç»�常è§�到出家在家的人念诵阿弥陀佛，想求生西方，请问您是å�¦èƒ½å¤Ÿå¾€ç”Ÿå‘¢ï¼Ÿ 
  
       ä»Žè¿™é‡Œæˆ‘们也知é�“，看æ�¥å½“时净土的念佛法门æµ�传的很广，影å“�很大，或者说是å��分æµ�行的。故此æ‰�有这个问题。 
  
       å¸ˆè¨€ï¼š‘使å�›å–„å�¬ï¼Œæƒ èƒ½ä¸Žè¯´ã€‚世尊在èˆ�å�«åŸŽä¸­ï¼Œè¯´è¥¿æ–¹å¼•åŒ–，ç»�文分明去此ä¸�远。若论相说里数有å��万八å�ƒï¼Œå�³èº«ä¸­å��æ�¶å…«é‚ªï¼Œä¾¿æ˜¯è¯´è¿œã€‚  
  
  
       å…­ç¥–说：使å�›è¯·å�¬ï¼Œä¸–尊在èˆ�å�«åŸŽä¸­è¯´è¥¿æ–¹å‡€åœŸï¼ŒæŽ¥å¼•ä¼—生。ç»�文中讲的，分明是离此ä¸�远，如果具体说有å��万八å�ƒä½›åœŸï¼Œå…¶å®žå°±æ˜¯èº«ä¸­çš„å��æ�¶å…«é‚ªã€‚这就是远说。 
  
       当时的净土念佛法门已ç»�开始æµ�行，六祖当然也å��分清楚，ç»�文当然也知é�“大概。那么ç»�文那里讲去此ä¸�远呢？我们都知é�“æž�ä¹�世界如果按照ç»�文的æ��述，离我们有 å��万亿佛土之é�¥å‘¢ã€‚《无é‡�寿ç»�》讲：法è—�è�©è�¨ä»Šå·²æˆ�佛，现在西方，去此å��万亿刹，其佛世界å��曰安ä¹�。为什么说很近呢？ 
  
      è·�离上是很远，å�¯æ�¥åŽ»å�´æ˜¯å¾ˆæ–¹ä¾¿çš„。《观无é‡�寿ç»�》云：如一念顷，å�³å¾—往生æž�ä¹�世界。ä¸�是很快å�—？å��万亿佛土也ä¸�过是一个念头闪过那么快，å�¯ç®—是近的很。 
  
  
      ä½†æ˜¯è®²åˆ°è·�离å�ˆé‚£ä¹ˆé�¥è¿œï¼Œè¿™ä¸ªè·�离是怎么产生的呢？就是我们身中的å��æ�¶å…«é‚ªã€‚是我们的身语æ„�造作的æ�¶ä¸šã€‚为此我们æ‰�å’Œæž�ä¹�世界相è·�å��万八å�ƒé‡Œã€‚æ‰�会有这么远的è·�离。æ‰�会在这个堪å¿�世界å�—ç§�ç§�çš„ä¸�自在。 
  
  
      äº‹å®žä¸Šæ­£æ˜¯æˆ‘们自己隔ç»�了去往净土的é�“路，制造了ç§�ç§�çš„éšœç¢�。之所以é�¥è¿œï¼Œå®Œå…¨æ˜¯æˆ‘们自心所现的缘故。 
  
      è¯´è¿œï¼Œä¸ºå…¶ä¸‹æ ¹ï¼›è¯´è¿‘，为其上智。人有两ç§�，法无两般；迷悟有味，è§�有迟疾。迷人念佛，求生于彼；悟人自净其心。所以佛言：“éš�其心净，å�³ä½›åœŸå‡€ã€‚”  
  
  
      é‚£ä¹ˆè®²è¿™ä¸ªåŒºåˆ«æ˜¯ä¸ºäº†é€‚应ä¸�å�Œçš„根基。对ä¸�å�Œçš„人，å�«ä¹‰è‡ªç„¶ä¸�å�Œã€‚讲远是为了对下根人，他们执著的很，ä¸�知é�“这是唯心所现，所以è¦�给出一个è·�离。说近，是对上根人讲，他们能够ç�†è§£äº§ç”Ÿè¿™ä¸ªè·�离的原因，解决这个问题，西方就是很近的，很方便去的地方。 
  
  
  使å�›ä¸œæ–¹äººï¼Œä½†å¿ƒå‡€å�³æ— ç½ªï¼›è™½è¥¿æ–¹äººï¼Œå¿ƒä¸�净亦有愆。东方人造罪，念佛求生西方；西方人造罪，念佛求生何国？ 
  
  
      è™½ç„¶æ˜¯ä¸œæ–¹äººï¼Œå¿ƒæ¸…净å�³æ˜¯æ— ç½ªï¼Œå�³ä¾¿æ˜¯è¥¿æ–¹äººï¼Œå¿ƒä¸�净也有过错。东方人如果造罪，念佛求生西方，西方人造罪，念佛求生什么地方呢？ 
  
      è¿™å�¥è¯�有很多人ä¸�ç�†è§£ï¼Œç”šè‡³æœ‰äººå› æ­¤è€Œè¯´å…­ç¥–没有看过净土相关的ç»�典。æˆ�为å�Žäººå¯¹å…­ç¥–指责的è¯�柄。 
  
      å…­ç¥–大师为彻悟自性大è�©è�¨ï¼Œä»–指出的正是我们修学净土的弊病所在。我们都知é�“因缘果报的é�“ç�†æ˜¯ä½›æ³•ä¸­æœ€åŸºç¡€çš„。在因果é�¢å‰�人人平等。无论是西方人，东方人，无论是什么佛国净土的人。都是一样。 
  
       我们很多人有一个很错误的认识，认为我们到了西方净土就å�¯ä»¥ä¸�造作罪业，就å�¯ä»¥æˆ�佛。好åƒ�很正确。其实ä¸�然，会ä¸�会造罪业，ä¸�å�–决于你在什么地方，而是在 我们的心是å�¦æ¸…é�™ã€‚在æž�ä¹�世界之所以ä¸�会造作罪业，ä¸�是因为那是æž�ä¹�，这里是婆娑。而是因为æž�ä¹�世界的人心都是清é�™çš„，执著妄想少的缘故。这æ‰�是真正的原 因。 
  
  
       å…­ç¥–之所以问出：西方人造罪，念佛求生何国？的问题，正是警醒我们，æž�ä¹�婆娑之间到底è·�离在什么地方？决ä¸�因为那里是æž�ä¹�，这里是婆娑。地域上的区别。而是因为人心ä¸�å�Œçš„缘故。
   
       å¦‚æžœæ�¢ä¸€ä¸ªé—®æ³•ï¼ŒçŽ°ä»£äººå�¯èƒ½æ›´å®¹æ˜“明了：æž�ä¹�世界的人为什么ä¸�会造罪呢？ è¿™æ‰�是净土法门的核心问题。我们求生净土，能ä¸�能去的了？符ä¸�符å�ˆåŽ»çš„è¦�求？就在这里。 

   

• Spnw07

  28 Feb 08, 23:01

  Originally posted by JitKiat:

  
       我们很多人有一个很错误的认识，认为我们到了西方净土就å�¯ä»¥ä¸�造作罪业，就å�¯ä»¥æˆ�佛。好åƒ�很正确。其实ä¸�然，会ä¸�会造罪业，ä¸�å�–决于你在什么地方，而是在我们的心是å�¦æ¸…é�™ã€‚

  在æž�ä¹�世界之所以ä¸�会造作罪业，ä¸�是因为那是æž�ä¹�，这里是婆娑。而是因为æž�ä¹�世界的人心都是清é�™çš„，执著妄想少的缘故。这æ‰�是真正的原因。  

  Hmm, the reasoning is not wrong at all. However, we also need to ask or know why people who are reborn in Amitabha Buddha's Pureland are pure in mind and why they have less wandering thoughts.

  The more direct reasons are mentioned clearly in the one of three main sutras of the Pureland Dharma Door, the Larger Amitabha Sutra (æ— é‡�寿ç»�)

  Two vows out of the 48 great vows of Amitabha Buddha that points to why people in his Pureland have less or no wandering thoughts at all.

  "设我得佛，国中天人，若起想念贪计身者，��正觉"。

  "设我得佛，国中天人，��定�，必至�度者，��正觉"。

  The above vows tells us that it is not by the personal power or desire of any one of us, in wanting to will away or meditate/contemplate till we attain the level of no wandering thoughts, so we can attain rebirth in Pureland.

  It is due to the divine empowerment of Amitabha Buddha's vows that allows any one of us who is reborn in his Pureland to quickly attain purity in mind and behaviour.

   

• JitKiat

  29 Feb 08, 18:02

  Agree. I think what happened is that Hui Neng knew that the person who asked believed in only other power ... so he wanted him to understand that self-power is equally important as both self-power and other-power are required to be reborn into Sukavathi. That's why he asked him 东方人造罪，念佛求生西方；西方人造罪，念佛求生何国？ I guess Hui Neng's real meaning is: "If you only know reciting Amitabha but do not put in effort to purify your mind, even Amitabha cannot help you ..."

• Spnw07

  1 Mar 08, 11:04

  Originally posted by JitKiat:

  Agree. I think what happened is that Hui Neng knew that the person who asked believed in only other power ... so he wanted him to understand that self-power is equally important as both self-power and other-power are required to be reborn into Sukavathi. That's why he asked him 东方人造罪，念佛求生西方；西方人造罪，念佛求生何国？ I guess Hui Neng's real meaning is: "If you only know reciting Amitabha but do not put in effort to purify your mind, even Amitabha cannot help you ..."

  Reciting Amitabha can in fact help one to purify the mind.

  Why some can't succeed can be attributed to many factors, but the most important one is lack of understanding, hence the faith in the name of Buddha is weak.

  Lack of understanding can also lead to laziness, cos practitioners don't understand how great or how helpful reciting the name of the Buddha is and do not know exactly what it means or what it takes to be reborn in Amitabha Buddha's Pureland.

   

• sanath

  1 Mar 08, 11:36

  I agree with Spnw07. To attain rebirth in Amitabha's Pure Land is actually very simple, just 信順佛愿 (Entrust in the Primal Vow), that is why it is termed "the Path of Easy Practice (易行é�“)"; but we sentient beings like to add in our pre-conceived judgements and conditions, that is why it becomes "difficult".

  Also, Other Power (他力) and self-power (自力) as understood in Pure Land context is very different from how we normally think it is. Other Power refers ONLY to the Primal Vow of Amitabha Buddha (言他力者,如æ�¥æœ¬é¡˜åŠ›ä¹Ÿ Other Power is none other than the power of the Tathagata's Primal Vow). Self-power is all the preconceived judgements and conditions not found in the Buddha's Vows that we sentient beings add on. It does not mean one does not have to do any effort, ie, if i do not make an "effort" to go and read or study about Pure Land Buddhism, or go to the temple to receive teachings, then how am i going to know about the Primal Vow (本愿)?

  Gassho

• JitKiat

  4 Mar 08, 10:42

  IMO, we should not have a blanket statement to say that rebirth in pureland is simple and easy. Yes, it is relatively easier compared to all other dharma doors. However, different sentient beings have different capacities. For those who are weak, timid and lacking of confidence, we should encourage them by saying that rebirth is easy and simple. However, Hui Neng, in this case, being enlightened, he surely had the power to see through 刺å�²’s thoughts and his present and past deeds. 刺å�² may have committed quite a bit of bad karmas in the present life already. Therefore, Hui Neng's answer was to warn him that reciting Amitabha is not enough to ensure rebirth to pureland if one continues to commit bad karma.

   

   

• sanath

  4 Mar 08, 11:21

  Of course, no one is saying that one can or should commit evil deeds after knowing about the Pure Land method. In fact, that is also an assumption and pre-conceived judgement, and a very erroneous one at that. However, the Contemplation Sutra (觀無é‡�壽經) states that one utterance of the Name can eradicate aeons of evil karma, and Master Shandao affirms this in his Commentary (觀經四帖ç–�). So it is not a blanket statement stating that rebirth in the Pure Land is easy, but a statement in which Masters of the Pure Land school both in China and Japan, past and present, have been saying.

• JitKiat

  4 Mar 08, 17:15

  IMO, in order to achieve "one utterance of the Name can eradicate aeons of evil karma", we need to recite with a full concentrated mind (一心ä¸�ä¹±). Of course there are merits even  recital is not  一心ä¸�ä¹±.

• sanath

  4 Mar 08, 23:03

  Actually, 一心�亂 can also mean "Single-mindedly", not just a concentrated mind. In the Contemplation Sutra it states:

  The Buddha said to Ananda and Vaidehi, "Those who attain birth on the lowest level of the lowest grade are the sentient beings who commit such evils as the five gravest offenses, the ten evil acts and all kinds of immorality. Owing to such evil karma, the fool like this will fall into evil realms and suffer endless agony for many kalpas. When he is about to die, he may meet a good teacher, who consoles him in various ways, teaching him the wonderful Dharma and urging him to be mindful of the Buddha; but he is too tormented by pain to do so. The good teacher then advises him, 'If you cannot concentrate on the Buddha, then you should say instead, Homage to Amitayus Buddha.' In this way, he sincerely and continuously says 'Homage to Amitayus Buddha' [Na-mo-o-mi-t'o-fo] ten times. Because he calls the Buddha's Name, with each repetition, the evil karma which he has committed during eighty kotis of kalpas of Samsara is extinguished. When he comes to die, he sees before him a golden lotus-flower like the disk of the sun, and in an instant he is born within a lotus-bud in the Land of Utmost Bliss. After twelve great kalpas the lotus-bud opens. When the flower opens, Avalokiteshvara and Mahasthamaprapta teach him with voices of great compassion the method of extinguishing evil karma through the realization of Suchness of all dharmas. Hearing this, he rejoices and immediately awakens aspiration for Enlightenment. Such a person is called one who attains birth on the lowest level of the lowest grade. These three together are known as the contemplation of the lowest grade of aspirants and the sixteenth contemplation."

  So there is no real need for a concentrated mind, but rather, a mind that is Entrusting.

• JitKiat

  4 Mar 08, 23:54

  Well, I really hope it is as easy as you said as I practise Amitabha too... the following is from Master Chin Kung:

   

  问：永明延寿大师说：“无禅有净土，万修万人去”，但法师说：“现在一万个念佛修行人，å�ªæœ‰ä¸¤ã€�三个æ‰�能往生，连下å“�下生都没有分”，请问主è¦�的原因为何？
  答：净宗法门在大乘佛法里é�¢ç§°ä¸º“易行é�“”。易行的æ„�æ€�，就是指净宗法门与其他大乘法门相比，净宗比较容易æˆ�就，但也决ä¸�是我们想åƒ�当中那么容易，这个é�“ç�†ä¸€å®šè¦�懂。佛法界原本是一真，一真为何会å�˜æˆ�å��法界，å�˜æˆ�å…­é�“三途？佛告诉我们，这些都是由于妄想ã€�分别ã€�执ç�€è€Œå�˜çŽ°å‡ºæ�¥çš„境界，这是å��法界ã€�å…­é�“三途的由æ�¥ã€‚
  　　由此å�¯çŸ¥ï¼Œä½›æ•™æˆ‘们超越六é�“ã€�超越å��法界，一定è¦�把妄想ã€�分别ã€�执ç�€æ–­é™¤ï¼Œå¦‚果这ç§�烦æ�¼ã€�ä¹ æ°”ä¸�断，就决定ä¸�能超越三界六é�“。所以，无论哪一个法门，净宗也ä¸�例外，一定è¦�æ–­è§�æ€�烦æ�¼ã€‚“è§�æ€�烦æ�¼”就是执ç�€ï¼Œå¯¹ä¸–出世间一切法统统ä¸�执ç�€ï¼Œå…­é�“三界就超越了。“尘沙烦æ�¼”就是分别，于世出世间一切法都ä¸�分别，å��法界就超越了，你就è¯�得一真法界。最å�Žï¼Œä½ èƒ½æŠŠæ— æ˜Žçƒ¦æ�¼ç ´å°½ï¼Œå°±è¯�得圆满的佛果。这是无论哪个宗派ã€�哪个法门都没有例外的，这个事情难ï¼�
  　　净宗法门说是易行�，就是说它�必断烦�，而是�阿弥陀佛本愿�神的加�，也能脱离六�轮回，所以这是易行�。但是必须�明了，往生净土虽然��断烦�，�是一定��烦�，烦����还是去��。从�的人有能力�烦�，所以是万修万人去；现代人�忽了，�懂得�烦�，以为念佛就能往生，这是错误。
  　　ä¼�烦æ�¼æ¯”断烦æ�¼å®¹æ˜“，å�ªè¦�烦æ�¼ä¸�起现行，就是ä¼�烦æ�¼ï¼Œè­¬å¦‚我没有断贪瞋痴ã€�是é�žäººæˆ‘ã€�å��闻利养，但是我这一å�¥å�—无阿弥陀佛念得有功夫ã€�有力é‡�，能让我的烦æ�¼ä¸�起作用。念头æ‰�起，“å�—无阿弥陀佛”就把这个念头打掉，这就是用功夫。ä¸�管是贪念ã€�瞋念ã€�愚痴念，一å�¥“å�—无阿弥陀佛”就把它打掉了，这样的功夫æ‰�能得力。念到心清净，清净心现å‰�就是功夫æˆ�片。在顺境ã€�善缘ä¸�起贪念，逆境ã€�æ�¶ç¼˜ä¸�èµ·çž‹æ�šï¼Œæ°¸è¿œä¿�æŒ�平等心ã€�清净心，这æ‰�能往生。
  　　《观无é‡�寿佛ç»�》里é�¢ï¼ŒéŸ¦æ��希夫人知é�“西方æž�ä¹�世界之殊胜，å�‘愿求生净土，请求世尊教她方法，世尊没有教方法之å‰�，就先教她修三ç¦�，“三ç¦�”是根，这一点ä¸�能ç–�忽。三ç¦�第一æ�¡ï¼š“å­�养父æ¯�，奉事师长，慈心ä¸�æ�€ï¼Œä¿®å��善业”，你è¦�是具备这个æ�¡ä»¶ï¼Œå¿µä½›è‚¯å®šå¾—生，生凡圣å�Œå±…土；å†�具备第二æ�¡ï¼š“å�—æŒ�三皈，具足众戒，ä¸�犯å¨�仪”，你就肯定生方便有余土；å†�具备第三æ�¡ï¼š“å�‘è�©æ��心，深信因果，读诵大乘，åŠ�进行者”，你就肯定生实报庄严土。佛说得这么清楚，决定ä¸�能ç–�忽。
  　　我们在日常生活当中修什么？修纯善的心。《å��善业é�“ç»�》教导我们“昼夜常念善法”，三ç¦�是善法；“æ€�惟善法”，想善法；“观察善法”，行善法。å�ˆæ•™ç»™æˆ‘们è¦�“ä¸�容毫分ä¸�å–„é—´æ�‚”。所以，我常åŠ�å�Œä¿®ï¼Œæ�¶äººã€�æ�¶äº‹ç»�ä¸�放在心上，如果放在心上，我们的心就ä¸�善，心ä¸�善，往生就æˆ�éšœç¢�。《弥陀ç»�》讲西方æž�ä¹�世界是“诸上善人俱会一处”，我们的心行ä¸�善，佛å�·å¿µå¾—å†�多都ä¸�能往生，所以我们必须具足善人的æ�¡ä»¶ã€‚
  　　佛ç»�说的“å–„ç”·å­�ã€�善女人”，我们è¦�能符å�ˆè¿™ä¸ªæ�¡ä»¶ï¼Œè¿™ä¸ªæ�¡ä»¶å°±æ˜¯“昼夜常念æ€�惟观察善法”，心里é�¢æ²¡æœ‰ä¸€ä¸�毫的ä¸�善，就决定往生。所以，我们把世间ä¸�善放在心上，这是ç»�大的错误。别人ä¸�善与我ä¸�相干，我ä¸�必把它放在心里ã€�放在å�£ä¸Šï¼Œæ”¾åœ¨å¿ƒä¸Šæ˜¯æˆ‘们的心ä¸�善，放在å�£ä¸Šæ˜¯é€ å�£ä¸šã€‚由此å�¯çŸ¥ï¼Œæ�Žç‚³å�—è€�居士所谓“一万个人当中å�ªæœ‰ä¸¤ã€�三个人往生”，那两ã€�三个人是善人，心纯善ã€�å�£å–„ã€�行善，他的æ�¡ä»¶å…·è¶³ï¼Œå¦‚æ­¤æ‰�能往生。
  　　诸ä½�å�Œä¿®ä¸€å®šè¦�è®°ä½�，ç»�对ä¸�è¦�把别人的ä¸�善放在自己心里，ä¸�然就破å��了自己的善心；把别人的ä¸�善放在自己å�£é‡Œåˆ°å¤„说，就破å��了自己的善行，这很å�¯æƒœï¼�六祖惠能大师说，“若真修é�“人，ä¸�è§�世间过”，这两å�¥è¯�了ä¸�èµ·ï¼�常常è§�世间过，往生就æˆ�了问题。几时我ä¸�è§�世间过，世间人没有过，过失å�ªæœ‰æˆ‘自己一人，往生æ‰�有把æ�¡ã€‚
  
• HyuugaNeji

  5 Mar 08, 00:08

  west refers to india mar. How chinese monks travel to the west (indian) to gain sutras. If you are in europe, of course is pray to the east lar, noob.

• sanath

  5 Mar 08, 01:36

  Precisely because i practice Pure Land, that's why i think it is simple and easy. A letter by Shinran, whose teachings i follow:

  Response to an Inquiry from the Nembutsu People of Kasama

  According to Shin Buddhism, there are two kinds of people who seek birth in the Pure Land: those of Other Power and those of self-power. This has been taught by the Indian masters and Pure Land teachers.

  Self-power is the effort to attain birth, whether by invoking the names of Buddhas other than Amida and practicing good acts other than the nembutsu, in accordance with your particular circumstances and opportunities; or by endeavoring to make yourself worthy through mending the confusion in your acts, words, and thoughts, confident of your own powers and guided by your own calculation.

  Other Power is the entrusting of yourself to the Eighteenth among Amida Tathagata's Vows, the Primal Vow of birth through the nembutsu, which Amida selected and adopted from among all other practices. Since this is the Vow of Tathagata, Honen said: "In Other Power, no working is true working." "Working" [that is negated] is a term connoting calculation. Since the calculation of the person seeking birth is self-power, it is "working." Other Power is entrusting ourselves to the Primal Vow and our birth becoming firmly settled; hence it is altogether without one's own working. Thus, on the one hand, you should not be anxious that Tathagata will not receive you because you do wrong. A foolish being is by nature possessed of blind passions, so you must recognize yourself as a being of karmic evil. On the other hand, you should not think that you deserve to attain birth because you are good. You cannot be born into the true and real fulfilled land through such self-power calculation. I have been taught that with shinjin of self-power a person can attain birth only in the realm of indolence, the borderland, the womb-palace, or the city of doubt.

  Through the fulfillment of the Eighteenth Primal Vow, Bodhisattva Dharmakara has become Amida Tathagata, and the benefit that surpasses conceptual understanding has come to transcend all bounds; to express this, Bodhisattva Vasubandhu uses the words, "Tathagata of unhindered light filling the ten quarters." Truly know, therefore, that without any differentiation between people good and bad, and regardless of one's having a heart of blind passions, all beings are certain to attain birth. Describing the manner of entrusting in the nembutsu of the Primal Vow, Genshin, Master of Eshin-in, states in his Essentials for Attaining Birth: "It makes no difference whether you are walking, standing still, sitting, or reclining, nor is there a choice to be made among times, places, or other circumstances." He affirms beyond question that the person who has attained true shinjin has been grasped by the compassionate light. And so, Sakyamuni has taught, at the very moment that we, possessed of ignorance and blind passions, are born into the Pure Land of peace, we attain the supreme fruit of Buddhahood.

  Yet, it is very rare that people of this corrupt world of the five defilements embrace the teaching of the one Buddha, Sakyamuni, alone, and for this reason al the Buddhas throughout the ten quarters, countless as the sands of the Ganges, have become witnesses to the attainment of birth through the nembutsu that embodies Amida's Primal Vow; this Master Shan-tao has written in his commentary. He explains that Sakyamuni, Amida, and the Buddhas of the ten quarters, all with the same mind, are no more apart from sentient beings of the nembutsu than shadows from things. Hence it is that Sakyamuni rejoices in persons of shinjin, saying, "They are my true companions." Persons of shinjin are the true disciples of the Buddha; they are the ones who abide in right-mindedness. Since they have been grasped never to be abandoned, they are said to have attained the diamondlike mind. They are called "the best among the best," "excellent persons" "wondrous, excellent persons," "the very finest persons," "rare persons." Such people have become established in the stage of the truly settled and are declared, therefore, to be the equal of Maitreya Buddha. This means that since they have realized true shinjin, they will necessarily be born in the true and real fulfilled land. You should know that this shinjin is bestowed through the compassionate means of Sakyamuni, Amida, and all the Buddhas in the quarters. Therefore you should not disparage the teachings of other Buddhas or the people who perform good acts other than nembutsu. Neither should you despise those who scorn and slander people of nembutsu; rather, you should have compassion and care for them. This was Honen's teaching.

  Respectfully.

  The depth of the Buddha's benevolence is such that even with birth in the realm of indolence and pride, the borderland, the city of doubt or the womb-palace, which is brought about only through the compassion revealed in Amida's Nineteenth and Twentieth Vows, we meet with a happiness that surpasses understanding. Thus the depth of the Buddha's benevolence is without bound. But how much more should we realize the benevolence of the Buddha with birth into the true and real fulfilled land and attainment of the enlightenment of the supreme nirvana. This is not a matter that Shoshin-bo or I have decided ourselves. Not in any way at all.

  Kencho 7 [1255], Tenth month, 3rd day

  Gutoku Shinran
  Written at age 83

  [It is said that this letter was copied from Shinran Shonin's own draft, found among the remains of the venerable Shoshin-bo and circulated among the followers.]

• JitKiat

  5 Mar 08, 07:16

  The following was told by Master Chin Kung, it does not mean I am against teaching of nembutsu, just for reference only:

  　　

  在此期間，居士林念佛堂發生了一件鬼魂附身的事情。一天，在陳�居士家助念的法師回到「居士林�後，有鬼魂附在�美旋女居士的身上，並告訴大眾，他們皆是�林長的冤親債主，是跟助念法師們一起回到居士林的。

  　　他們說：「我們雖然是�林長的冤家債主，但看見�林長念佛往生，也�常歡喜讚歎，已無怨�。今天到居士林來是善�的，沒有惡�，是來求皈��來求�經的。�居士林的護法神准許他們進來，沒有障礙他們。

  　　那時，我正在香港講經，居士林的�學打電話給我，報告此事。

  　　我說：「你們立刻為他們舉行皈�儀�，並在居士林的講堂為他們立個牌�（陳光別�居士之冤親債主），他們就�以在講堂�講經。�

  　　這些鬼魂說：「講堂的光太強，承��了��

  　　他們還�求�講《地�經》，居士林��了，所以開放一樓�二樓的齋堂，在齋堂�電視機等設備，二�四�時�間斷播放講經的錄相帶。

  　　由這些�界傳來的訊��知，�在鬼�中�經�念佛求生淨土的眾生�常之多，而且�常�真�精進。所以，�在學佛，人�如鬼�

  　　我們詢�：「鬼�念佛有無往生者？�

  　　他們說：「有，真正念佛往生的很多。�

  　　還有人�：「人間很多念佛的，往生時瑞相很好，是�真的往生？�

  　　他們說：「沒有真正往生。�

  　　��：「生往何處？�　

  　　他們回答：「多�生鬼�。�

  　　念佛人來生得人身的很少，生天的更少，往生的�常希有。正如�炳��居士所講的，「一�個念佛人，真正往生者一二。�何以故？�德云：「�念彌陀心散亂，喊破喉嚨也枉然。�這就是僅有念佛的樣�，心�行與佛�相應。

  　　所以，我常常�醒�修們，本師釋迦牟尼佛為我們介紹西方極樂世界是「諸上善人俱會一處�。我們雖然念佛，但是�是上善之人？�善之人念佛，如何能夠往生？

  　　我們讀《觀無�壽佛經》�知，韋�希夫人發願往生極樂世界，釋迦牟尼佛在教導她往生極樂的方法之�，首先教她修「淨業三��。是何��？�有先修「淨業三��，�到「善�的標準，�能念佛往生。

  　　「淨業三��有三�，第一�「�養父�，奉事師長，慈心�殺，修�善業�。如果�能�到這一�標準，念佛決定�能往生。�到此標準，念佛往生生凡��居土。第二�「��三皈，具足眾戒，�犯�儀�。如果完全到��兩�標準，念佛往生生方便有餘土。第三�「發��心，深信因果，讀誦大乘，勸進行者�。這�標準�樣�到了，念佛生實報莊嚴土。佛將標準講得�常清楚。

  　　後兩�我們暫且莫論，第一�必須�到。如果你�能�到最基本的標準，�但念佛決定�能往生，而且修學任何一個法門皆�能�就。我們是�是真心�順父�？是�是真正尊師��？佛法是師�，阿彌陀佛是西方極樂世界的導師，如果你目無師長，如何能往生極樂世界？「人�此心，心�此��，我們必須明白此�。

• justdoit77

  5 Mar 08, 11:32

  Whether we think it is easy or difficult, we still have to practice hard.

  Not to laze around just because we think it is easy to liberate from samsara. Also don't giveup the practice just because it is difficult.

  From the story above, I can see that sometimes sufferings can really become a motivation for us to practice more diligently.

• An Eternal Now

  5 Mar 08, 11:51

  Originally posted by JitKiat:

  The following was told by Master Chin Kung, it does not mean I am against teaching of nembutsu, just for reference only:

   

  在此期間，居士林念佛堂發生了一件鬼魂附身的事情。一天，在陳�居士家助念的法師回到「居士林�後，有鬼魂附在�美旋女居士的身上，並告訴大眾，他們皆是�林長的冤親債主，是跟助念法師們一起回到居士林的。

  他們說：「我們雖然是�林長的冤家債主，但看見�林長念佛往生，也�常歡喜讚歎，已無怨�。今天到居士林來是善�的，沒有惡�，是來求皈��來求�經的。�居士林的護法神准許他們進來，沒有障礙他們。

  那時，我正在香港講經，居士林的�學打電話給我，報告此事。

  我說：「你們立刻為他們舉行皈�儀�，並在居士林的講堂為他們立個牌�（陳光別�居士之冤親債主），他們就�以在講堂�講經。�

  這些鬼魂說：「講堂的光太強，承��了��

  他們還�求�講《地�經》，居士林��了，所以開放一樓�二樓的齋堂，在齋堂�電視機等設備，二�四�時�間斷播放講經的錄相帶。

  由這些�界傳來的訊��知，�在鬼�中�經�念佛求生淨土的眾生�常之多，而且�常�真�精進。所以，�在學佛，人�如鬼�

  我們詢�：「鬼�念佛有無往生者？�

  他們說：「有，真正念佛往生的很多。�

  還有人�：「人間很多念佛的，往生時瑞相很好，是�真的往生？�

  他們說：「沒有真正往生。�

  ��：「生往何處？�

  他們回答：「多�生鬼�。�

  念佛人來生得人身的很少，生天的更少，往生的�常希有。正如�炳��居士所講的，「一�個念佛人，真正往生者一二。�何以故？�德云：「�念彌陀心散亂，喊破喉嚨也枉然。�這就是僅有念佛的樣�，心�行與佛�相應。

  所以，我常常�醒�修們，本師釋迦牟尼佛為我們介紹西方極樂世界是「諸上善人俱會一處�。我們雖然念佛，但是�是上善之人？�善之人念佛，如何能夠往生？

  我們讀《觀無�壽佛經》�知，韋�希夫人發願往生極樂世界，釋迦牟尼佛在教導她往生極樂的方法之�，首先教她修「淨業三��。是何��？�有先修「淨業三��，�到「善�的標準，�能念佛往生。

  「淨業三��有三�，第一�「�養父�，奉事師長，慈心�殺，修�善業�。如果�能�到這一�標準，念佛決定�能往生。�到此標準，念佛往生生凡��居土。第二�「��三皈，具足眾戒，�犯�儀�。如果完全到��兩�標準，念佛往生生方便有餘土。第三�「發��心，深信因果，讀誦大乘，勸進行者�。這�標準�樣�到了，念佛生實報莊嚴土。佛將標準講得�常清楚。

  後兩�我們暫且莫論，第一�必須�到。如果你�能�到最基本的標準，�但念佛決定�能往生，而且修學任何一個法門皆�能�就。我們是�是真心�順父�？是�是真正尊師��？佛法是師�，阿彌陀佛是西方極樂世界的導師，如果你目無師長，如何能往生極樂世界？「人�此心，心�此��，我們必須明白此�。

  I agree that if the mouth chants but the mind is somewhere else, perhaps thinking something that happened, or planning to do something next, then the chanting is pretty useless. Must as well not chant.

• An Eternal Now

  5 Mar 08, 11:52

  See http://www.youtube.com/watch?v=0csm6sXt920

  (How we Meditate ???!!! Another FUNNY Dharma talk!)

• goldevil

  7 Mar 08, 21:22

  criteria for pureland is puremind and merits ?

  but merits cant be measured right .

   

• sanath

  8 Mar 08, 11:52

  criteria for pureland is puremind and merits ?

  but merits cant be measured right .

  Well, at least not in the Japanese Pure Land schools. There isn't a critieria for a pure mind nor merits. Because as foolish beings we come to accept that it is difficult for us, at least in this Age, to cultivate a pure mind, if we could (or at least, the majority of us), then there would be no need for the Buddha's Vows! As for merits, the merits for our birth have been cultivated and dedicated to us from Amitabha. That is because the Buddha's merits are far more inconceivable than ours.

  "One is to believe deeply and decidedly that you are a foolish being of karmic evil caught in birth-and-death, ever sinking and ever wandering in transmigration from innumerable kalpas in the past, with never a condition that would lead to emancipation. The second is to believe deeply and decidedly that Amida Buddha's Forty-eight Vows grasp sentient beings, and that allowing yourself to be carried by the power of the Vow without any doubt or apprehension, you will attain birth."

  (Master Shandao)

• oldkid

  10 Mar 08, 18:00

  My personal point of view is, for me I will not wish go to Pure Land. Although it is very very blissful there, it is difficult to practise there. It is like a controlled environment where everyone, everything is totally good. Saha world is still the best place to cultivate where it has the right balance of sufferings and enjoyment. Good place to practise Bodhicitta.

• JitKiat

  10 Mar 08, 19:02

  《�嚴經》的普賢行願�中記載有普賢�薩的�大願，以�念誦����修習普賢行願的無邊功德利益。普賢�薩的大願最後導歸西方極樂世界，願幫助一切終生脫離娑婆苦海，往生西方極樂世界阿彌陀佛淨土。

   

   

• sanath

  10 Mar 08, 20:22

  My personal point of view is, for me I will not wish go to Pure Land. Although it is very very blissful there, it is difficult to practise there. It is like a controlled environment where everyone, everything is totally good. Saha world is still the best place to cultivate where it has the right balance of sufferings and enjoyment. Good place to practise Bodhicitta.

  A good point, unfortunately, it also reflects a major misunderstanding that the Pure Land is like some kind of "paradise", or just a mere "stepping stone" to Enlightenment. However, many masters have also said that Amitabha's Pure Land is akin to Enlightenment.

  The Unfailing Net of Salvation Sutra states:

  The place where you will be born is Amida Buddha's pure fulfilled land. Being born from a lotus transformed, you will constantly see the Buddhas and will realize the various kinds of dharma-insight. Your life will be immeasurable, spanning a hundred thousand kalpas. You will immediately attain highest perfect enlightenment and will never retrogress. I will always protect you.

  And as i put in another thread, the "trappings" and difficulties of trying to attain enlightenment of the Saha world:

  The Commentary on Vasubandhu's Treatise on the Pure Land states:

  Reverently contemplating the Commentary on the Ten Bodhisattva Stages of Bodhisattva Nagarjuna, I find it stated that there are two paths by which bodhisattvas seek the stage of non-retrogression - the path of difficult practice and the path of easy practice.

  With the path of difficult practice, it is seeking non-retrogression in this world of five defilements at a time when there is no Buddha that is difficult. This difficulty appears in many ways; I will indicate what is meant by roughly listing several of them.

  • The apparent good practiced in non-buddhist ways is confused with the dharma of the bodhisattva.
  • The sravaka's concentration on self-benefit diverts a bodhisattva's practice of great compassion.
  • Evildoers lacking self-reflection subvert the excellent merits of others.
  • The results of good acts undertaken with inverted thinking nullify the bodhisattva's pure practice for enlightenment.
  • The path of difficult practice is based solely on self-power and lacks the support of Other Power.

  Such problems as these, which may be seen everywhere, are examples of the difficulty. Thus the path of difficult practice may be compared in its hardship to journeying overland on foot.

  In the path of easy practice, one aspires to be born in the Pure Land with solely one's entrusting oneself to the Buddha as the cause, and allowing oneself to be carried by the power of the Buddha's Vow, quickly attains birth in the land of purity. Supported by the Buddha's power, one immediately enters the group of the truly settled of the Mahayana. The stage of the truly settled is none other than the stage of non-retrogression. Thus the path of easy practice may be compared in its comfort to being carried over waterways in a ship.

  This treatise, the Upadesa on the Sutra of Immeasurable Life, indeed holds the ultimate of the Mahayana; it is a sail with which to catch the favorable wind toward non-retrogression.

  "Immeasurable Life" is a name of the Tathagata of the Pure Land of happiness. Sakyamuni Buddha, while residing at Rajagrha and Sravasti, taught the assembly about the virtues that adorn the Buddha of Immeasurable Life. The Buddha's Name forms the essence of those sutras. Later, the sage Bodhisattva Vasubandhu, reverently heeding [Sakyamuni] Tathagata's greatly compassionate teaching, composed a gatha of aspiration for birth in the Pure Land based on these sutras.

  Gassho

• rokkie

  16 Mar 08, 14:20

  thx for share.ppl last resort is always themselves