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南无阿弥陀佛!善导大师弥陀化身,创净土宗

南无者,即是归命,亦是发愿回向之义;言阿弥陀佛者,即是其行。以斯义故,必得往生

 
 
 

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农村出生,大专学历,从事农业科研近30年。学佛道医儒武等圣贤教育、科学。2003年提出“扬弃生”,认为它是真性化身的心物普遍联系和永恒运动的总方式,是“解放思想、实事求是、与时俱进”的精髓,是贯穿马列主义、毛泽东思想、邓小平理论、“三个代表”重要思想和科学发展观的红线。实践“全武术”,达如意自发动功。

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【转载】信心只是走入一向专念的前方便  

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                                         信心只是走入

                   一向专念的前方便


日期:2016 年 12 月 12 日   作者:净行居士   栏目:弘愿园地  点击量:74

 

Earlier this month Master Jingzong made his first visit to a Western country, giving a series of Dharma discourses in Vancouver and Toronto, Canada. Householder Jingxing, the first Western person to take refuge in the pristine Pure Land lineage of Master Shandao two years ago, flew from his home in Norway to meet Master Jingzong and hear the Vancouver talks.

本月初,净宗法师首次出访西方国家,在加拿大温哥华和多伦多进行了一系列讲法活动。两年前皈依善导大师净土思想的首位西方莲友净行居士,专程从家乡挪威飞来温哥华,拜见净宗法师,聆听师父讲法。

In the following essay, Jingxing shares his experience, including an insight into an important and oft-raised issue: How can a modern seeker, accustomed to using the worldly intellect, develop faith in the Pure Land path — and ultimately achieve liberation from samsara through rebirth in Amitabha’s Land of Bliss?

在以下文章中,净行居士分享了此行的见闻,其中谈及一个至关重要的又是人们经常提出的问题:习惯运用世间智的现代修行人,如何确立和坚固对净土法门的信心,并最终往生阿弥陀佛的极乐世界,解脱生死轮回?

 

                   Faith and Doubt as Skilful Means

                     信心只是走入一向专念的前方便

 

                          By Householder Jingxing

                                  文|净行居士

 

I recently had the honor of meeting Master Jingzong in Vancouver, Canada, on the occasion of his first visit to North America. Naturally, the main focus of the master’s visit was spreading the teachings of the Shandao lineage to the Chinese diaspora living in the greater Vancouver area – the foundations for this having already been laid by the work of Householder Jingpu and the Vancouver Amitabha-Recitation Association. Over the course of three public lectures in three days, I had the pleasure of witnessing many Chinese (and two Westerners) transform from newcomers to our tradition, to refuge-takers at the conclusion of the third lecture. It was a moving testament to the ways in which Amitabha Buddha is using the masters of our school as vehicles for spreading the liberating teaching of Master Shandao.

净宗法师近期首度出访北美期间,我有幸在加拿大温哥华拜见了法师。师父此行的主要目的,是在大温哥华区的华裔中间,传播弘扬善导大师思想。此前,加拿大的净普居士以及温哥华念佛会,已为此次弘法活动进行了充分的准备。经过为期三天的三场公开讲法,我荣幸地目睹了从前不了解净土宗的许多华人以及两位西方人,最终皈依了净土宗。法师们在阿弥陀佛的佛力加持下,广传善导大师净土思想,场面感人至深。

Regrettably, I needed to return to my home in Norway before Master Jingzong traveled onward to Toronto and another series of discourses. But before I left, there was one last public event: a discussion group for English speakers who were interested in learning more about Pure Land Buddhism. It was held at a small, upscale Chinese grocery and tea house in a suburb of Vancouver. The turnout was small, but the intimate setting allowed the participants to discuss the teachings and question Master Jingzong in a relaxed, informal manner.

遗憾的是,我不得不提前返回挪威,未能聆听净宗法师在多伦多的其他几场讲法。但在离开之前,我参加了一个为讲英语的外国人举办的公开讨论会,与会人员都对净土宗抱有加深了解的期许。集会地点位于温哥华郊区的一家小型高档中式茶餐厅。尽管参加人数不是很多,但舒适放松的环境让大家可以在轻松自在、无拘无束的状态下,探讨法义,并向净宗法师提问。

In attendance was one woman who was a student of world religions. Her question was typical of most modern people encountering Pure Land Buddhism for the first time, and can be paraphrased as follows: “The teaching is beautiful; and I would love to believe that there is a transcendent, cosmic Buddha who wishes to ferry me off to his Pure Land at the end of my life. The problem is my intellect, which tells me that this teaching can be fully explained as a psychological phenomenon, and as a response to parallel trends in other religious traditions. I guess I’ve read too many books. I would love to simply believe, but I simply can’t. How is it possible for one like me to accept the Pure Land Dharma?”

与会者中有一位女士,是专门研究世界宗教的。她提出的问题非常具有典型性,代表了现代大多数人初遇净土宗时都会产生的想法。她的问题概述如下:“净土宗法义精妙,我也真心愿意相信,有一位绝超世间、周遍法界的佛陀,发愿在我临终时救度我到他的净土去。但问题出在我的理智,它告诉我,这一教义完全可以归结为一种心理现象的作用,或多或少地与其他宗教的同一类教义有相似之处。或许我这方面读过的书太多了。我多么想单纯地相信,但就是无法生起信心。像我这样的人,如何才能接受净土法门呢?”

Master Jingzong smiled. What he said next was not unfamiliar to me, as I had read similar statements in Master Huijing’s lectures. But hearing it spoken aloud by one of the masters of our lineage affected me in a way that reading it had not. Looking at the woman with great tenderness, he said, “We cannot ultimately understand what the Buddha is. The sutras are a pointing finger – not the moon – and all the myriad teachings are skillful means to induce us to utter Namo Amitabha Buddha. That is all. It doesn’t matter whether you believe it or not, or whether you’re a Buddhist or not. Amitabha Buddha is one with his Name, and his Name is simply the truth. Just speak the truth, which lies totally beyond the realms of belief and disbelief, and you will be reborn in the Pure Land.”

净宗法师微微一笑。他继而所言字字句句,对我来讲并不陌生,我已在慧净上人的讲法当中多次读到过类似的内容。但是,亲耳聆听法师朗声宣讲,却有着迥然不同的震撼力。师父慈悲地注视着提问者说到:“我们最终也无法理解佛究竟是怎样的。经典不过是指月的指头,而不是月亮本身。所有的法义,无非是教化众生的善巧方便,目的是引导众生称念这句‘南无阿弥陀佛’的名号。仅此而已。至于你是不是相信,甚至你是不是佛教徒,都没有关系。阿弥陀佛与他的名号一体不二,名号本身即是真理。我们称名就是宣说真理,称名超越信与不信,称名就可以往生净土。”

I think the woman was moved by this answer; I know I was. I couldn’t help thinking that, once upon a time, such an answer to the question of faith might have saved me years of doubt and struggle. My own condition had been not unlike this woman’s: possessed of a hungry intellect that wanted to believe, but was hindered by its own accumulated knowledge. What I found remarkable about Master Jingzong’s statement was that it reversed what is considered by many to be the standard, linear progression: from faith to aspiration (to rebirth in the Pure Land) to practice (Name-recitation). He basically said, “Don’t worry about your lack of faith. Just start practicing and secure your rebirth in the Land of Bliss. Faith will come later.”

我猜想这位女士一定被师父的回答所感动;我自己就是这样。这使我不禁想起,曾几何时,针对有关信心的问题,正是这样的一番回答,使我数年的疑惑和纠结涣然冰释。我当时的状态与这位女士何其相似:执着地渴望自己能够生起信心,但理智因受长期积累知识的障蔽而无法谛信无疑。净宗法师一番教言,最不同寻常之处,就在于他全盘逆转了绝大多数人一贯秉持的通途修行次第,即由信生愿(愿生净土),由愿起行(执持名号)。他的中心思想是:“不必担心缺少信心。当下就开始称名念佛,即可往生决定,平生业成。随着相续称名,信心自然会建立起来。”

But if this is the case – if one can simply recite the name of Amitabha without faith and attain rebirth in the Pure Land – then why bother talking about faith at all?

但是,如果是这样,既然我们不论信疑,只要简单称念弥陀名号,即可往生净土,那为何还要把信心这个问题专门提出来呢?

Let us consider the question of faith more closely. The understanding of faith in the Pure Land school’s Shandao lineage is based upon Master Shandao’s definition, in his Commentary on the Contemplation Sutra, of the two kinds of deep faith:

让我们进一步深入地探讨一下信心的问题。善导大师净土思想对信心的解释,源于大师所著的《观经四贴疏》,具体归结为机法两种深信,即:

The first kind of deep faith: I am an iniquitous ordinary being subject to endless rebirth. Since time immemorial I have died and been reincarnated, without hope of leaving the cycle of rebirth.

一者决定深信:自身现是罪恶生死凡夫,旷劫以来,常没常流转,无有出离之缘。

The second kind of deep faith: Amitabha Buddha embraces and receives all sentient beings with his 48 Vows. Without doubt or fear, we are certain of rebirth in the Pure Land by relying on the power of his vows.

二者决定深信:彼阿弥陀佛四十八愿,摄受众生,无疑无虑,乘彼愿力,定得往生。

Contained within these two statements is all the faith we need for rebirth in the Land of Bliss. The first contains belief in karma, the cycle of rebirth, and our status as ordinary beings. The second contains belief in the Pure Land, Amitabha Buddha, and the salvific efficacy of his vows.

这两种深信,构成了我们往生净土所需的全部信心。其中,机深信包含了相信佛法,相信轮回,相信我们自己的凡夫身份;法深信,则包含了相信净土,相信阿弥陀佛,相信弥陀的本愿救度。

Most often, commitment to the practice of Amitabha-recitation – especially lifelong, exclusive recitation, cited by Master Shandao as the karma which unfailingly assures rebirth – is based upon the arising of these two kinds of faith. Perhaps one reads a Dharma talk by one of the masters of the Shandao lineage, or encounters the Pure Land sutras themselves. One’s interest is sparked, but there still is doubt. If one’s virtuous roots are strong, then one begins to read and study further, and question teachers and fellow practitioners until, slowly, the doubt is erased. Soon, it is possible to practice with an easy, joyful mind. This is the usual order of things. But how does someone like the woman in Vancouver, for whom this process presumably failed, attain the Pure Land?

通常而言,信受奉行念佛法门,尤其是专称弥陀佛名、毕命为期、被善导大师称之为正定业者,都必定基于机法两种深信的建立。比如有人聆听到法师宣讲善导大师净土思想,或自行接触到了净土经典,可能内心会产生兴趣,但心中仍不免存有疑惑。若或此人善根福德深厚,必会进一步加强闻思,并向师父和同门师兄请教,直至逐渐遣除疑惑,才能在一个自在、欢喜的心态下修行,这是通常的次第。但如温哥华这位女士这样,这些步骤想必完全缺失,又如何才能必生净土呢?

Master Jingzong’s (and Master Shandao’s) answer is to simply begin practicing. This seems like a contradiction, as it is taught that faith, aspiration and Amitabha-recitation are the causative factors of rebirth in the Pure Land. But can any of these elements be said to exist independently of “Namo Amitabha Buddha”? The answer is no. Neither faith nor aspiration can exist separately from recitation. If one is sincere in uttering Amitabha’s name (even if only in the hope it might be true) then faith and aspiration are both implicit in that utterance of Namo Amitabha. It naturally contains the other two causative factors, and all the pieces are in place for rebirth in the Land of Bliss to be realized.

净宗法师(自然也是善导大师)的回答是,当下就开始称名念佛。这似乎存在一个矛盾,因为历来的教法都是要求信愿行三法缺一不可,只有三者具足,才能保证往生决定。然而,在“南无阿弥陀佛”之外,难道还别有三法名曰信愿行吗?答案是:没有。无论是深信还是切愿,都不可能独立于称名之外而存在。只要以至诚心称念弥陀名号(即使仅仅是寄希望于他是真实的),信与愿全摄于称名之中。称名一行,已自含摄信愿二法,往生极乐之所有资粮全体具足。

This teaching reflects my experience as a fledgling Pure Land practitioner of a decade ago. As an educated, modern person, my questions were too numerous for me to practice with any sort of peace of mind, and my faith lay in my own ability to reason it all out rather than in Amitabha’s ability to deliver me. Several fruitless, frustrating years passed in the pursuit of faith until I resolved to simply practice. I didn’t realize it at the time, but this was the turning point in my journey to the Pure Land. Just as running water can wear away stone, the name of Amitabha began to erode the rock of doubt that blocked my path. Instead of progressing from faith to practice, I went from practice to faith. It almost felt as if I had found the “back door” to the Pure Land. Once I discovered the teachings of the Shandao lineage, I understood that this was indeed the case.

这一教法,恰恰是我本人十年之前初入净土法门之时所亲身体验过的修行历程。作为一个受过教育的现代人,在当时,我的头脑中充斥着过多的问题,使我完全无法静下心来修行。我一门心思要依靠自己的能力去思维推理,而不知要仰仗弥陀救度的力量。数年间,为发起一念信心而付出的努力始终徒劳无功,心中沮丧不已,最终索性回归简单的行持。我当时并未意识到这一点,但这却成为我通向净土之旅的转折点。正所谓滴水可以穿石,弥陀的名号慢慢磨去了我修道路上的绊脚石——疑惑心,我所经历的过程,不是依信起行,而是就行立信。以一个不恰当的比喻,我仿佛是找到了通往净土的“后门”。后来遇到了善导大师净土思想,我才豁然开朗,原来我这也算是“暗合道妙”了!

Of course, faith is the securest platform on which to engage in the lifelong, exclusive practice of Amitabha-recitation. (Again, this is what Master Shandao called “the karma of assurance,” and is what determines our rebirth in the Pure Land with 100% certainty.) That is why faith is emphasized in the lineage of Master Shandao. But at the same time, Amitabha Buddha will never turn away someone who wants to have faith, but whose virtuous roots are still maturing. What a pity it would be if such a person were to reject the Dharma, believing that they are excluded from the Land of Bliss! If one who doubts begins to practice, and is sincere in their wish to realize the mind of faith, they will not only attain rebirth in the Pure Land, but will eventually come to possess the two kinds of deep faith taught by Master Shandao – even if only at the last moment of their lives when Amitabha Buddha appears before them to take them home.

当然,信心依然是专称名号、毕命为期所依赖的最牢固的基石。(如上所述,这是善导大师所称的“正定业”,它决定了我们百分之百必生净土。)这就是为什么在善导大师思想中也强调信心。但同时,若有众生,希望建立信心,但善根尚未完全成熟,阿弥陀佛也绝不会将其拒之门外。试想一下,如果有人因认定自己没有资格生到净土而排斥佛法,那是多么遗憾的事情。若有众生,心有疑虑,但能相续念佛,并以至诚心,希望建立信心,则不仅往生决定,而且最终必定能够建立起善导大师所说的机法两种深信——即使只是在临终最后一刻,在阿弥陀佛现前接引往生净土之时,又有何妨。

I don’t know whether the woman in Vancouver began to practice. I hope so. I am still moved by the memory of Master Jingzong’s response to her question, and can’t help but feel my heart leap for joy at the thought of the Dharma’s compassionate nature. It is inconceivable, but true: both faith and doubt, ultimately, are skillful means used by Amitabha to bring us all to rest safely in the arms of Namo Amitabha Buddha!

我不知温哥华的那位女士是否已经开始念佛。希望能够如此。净宗法师对她所提问题的回答,至今令我感动不已,一想到佛法的慈悲,我的内心便抑止不住地欢喜踊跃。这真是不可思议,但又真实不虚:论信论疑,最终无非是阿弥陀佛教化众生的善巧方便,都是为了使我们能够安住在南无阿弥陀佛的怀抱之中。

 

                                                   November 27, 2016

                                                      2016年11月27日


                                                                          编辑:管理员

 

 

 

        


                                            弘愿寺 - 王迷糊、王拧劲 - 南无阿弥陀佛!善导大师弥陀化身,创净土宗

 

              信心只是走入一向专念的前方便 | 净土宗弘愿寺

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                                         【转载】曹操墓穴惊现巨大佛教造像埋葬坑 - 王迷糊、王拧劲 - 南无阿弥陀佛!善导大师弥陀化身,创净土宗

                    (莲花童子拜弥陀图片源于:中国佛教网

 

                                

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 南无阿(nā mó ā)弥陀佛!!!【“浏阳河”的浪花】信愿弥陀救度,努力以金刚真心、乃至相续称念南无阿弥陀佛!(二十五 附件2) - 王迷糊、王拧劲 - wjfyaq的博客【“浏阳河”的浪花】信愿弥陀救度,努力以金刚真心、乃至相续称念南无阿弥陀佛!(二十五 附件2) - 王迷糊、王拧劲 - wjfyaq的博客【“浏阳河”的浪花】信愿弥陀救度,努力以金刚真心、乃至相续称念南无阿弥陀佛!(二十五 附件2) - 王迷糊、王拧劲 - wjfyaq的博客

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