Shrek's Home of Light 丑陋怪光明之家: 考取零分往生

Shrek's Home of Light 丑陋怪光明之家: 考取零分往生: "对了，前天谈的话题，言犹未尽，心中的稿子好像是遗漏了一小截的讯息。 关于，自力念佛往生一事，我们知道依亲鸾大师，即净土真宗的说法，是‘边地疑城’或‘胎生’也就是给‘疑惑’莲苞困住自己，做蚕自缚。没有人左右你，是自己为难自己。这是瑞剑法师的话，不是我说的，他说即使是入了念佛三昧往生..."

考取零分往生

对了，前天谈的话题，意犹未尽，心中的稿子好像是遗漏了一小截的讯息。

关于自力念佛往生一事，我们知道依亲鸾大师，即净土真宗的说法，是‘边地疑城’或‘胎生’也就是给‘疑惑’莲苞困住自己，做蚕自缚。没有人左右你，是自己为难自己。这是瑞剑法师的话，不是我说的，他说即使是入了念佛三昧往生也是在边地，一般是甩不掉自力的心态的。而且，这么样会到‘边地’也不敢担保，所以去向到哪儿可是大问号呢。然而，如果是随如来的愿力往生的话，也就是依如来的敕命　(command)：‘汝，一心正念直来，我能护汝，众不畏水火之难’的，则是一百个放心，决定是报土化生，化为佛。

其实，净土真宗行者鲜少触及‘往生得不得’的问题；反之把重心点放在‘闻信’或‘行信’或‘信心’(Shinjin) 也称‘安心’（Anjin)。亲鸾大师的中心思想是第十八愿的‘信乐’，而不是一般讲的‘欲生我国’。因为，信乐就是‘闻其名号，信心欢喜’，短的是‘闻名欢喜’因为知道这名号‘南无阿弥陀佛’就是‘佛制定你往生决定’的宇宙觉体，金刚信心 （Diamond-like Shinjin) 。‘信乐’就是天亲菩萨的‘一心归命’，里面有感谢和获救的成分。不是还逗留在‘欲生’，‘求愿往生’的边缘。‘一心归命’是‘自己不要了，被阿弥陀佛吞没掉’，被纳入阿弥陀佛的法体。 那么你说都和阿弥陀佛 ‘母子’相会了，哪有会‘不回家’的可能。一念归命的当儿，自然‘回家’了。当然，真实的往生是死后，不是现在，可是这也没有多大差异了，因为往生是肯定的事。况且，净土真宗说的报土往生叫‘不思议往生’是‘不待来迎’的。也就是说，信心决定了，自然成‘往生决定’之辈，死后成就，无需等待佛亲自来接迎的条件，确定自己的最后结果。其实，信心决定了就是阿弥陀佛天天和你在一起了，天天来迎了。

我很喜欢这句话：你是依佛的愿力往生，还是依念佛的力量往生？这里要好好去体会不同之处。所谓，差之毫厘，谬之千里！

突然很想作一首诗：

现在死的话
是如何往生
愿力啊，愿力
自己什么能力也没有 — 零分，没有分数
零分往生
考取零分往生

Shrek's Home of Light 丑陋怪光明之家: 假使大火满三千

Shrek's Home of Light 丑陋怪光明之家: 假使大火满三千: "“假使大火满三千 乘此功德悉能超” 这是《大乘无量寿庄严清净平等觉经》里的金句，如果没记错，是出自后半段的经文，接近末后的偈诵吧，对，是《福慧始闻第四十七》品经文里的话。还有另外一段出自《授菩提记第四十四》品，也如此地记载：“彼人临终，即使三千大千世界满中大火，亦能超过，生彼国土..."

假使大火满三千

“假使大火满三千 乘此功德悉能超”

这是《大乘无量寿庄严清净平等觉经》里的金句，如果没记错，是出自后半段的经文，接近末后的偈诵吧，对，是《福慧始闻第四十七》品经文里的话。还有另外一段出自《授菩提记第四十四》品，也如此地记载：“彼人临终，即使三千大千世界满中大火，亦能超过，生彼国土。”可是，原译本里有没有这一句，我就没有考察了。

记得过去在一所佛学会修学的日子里，常会听到一位居士老师引用它，很实在的一句话。这位老师算是我其中一位净土的启蒙老师，听说老师他现在已经出家了。老师讲经语出惊人，听他讲经会有许多额外的收获，会听到过去没有听闻过的经文诠释。没有人会这么说法的‘哗然’。每一场，总会叫人拍案叫绝，叫好连连！没有听闻过听经会听到人家说‘棒’ 和‘赞’的吧！

他做过这样的诠释，只要依靠佛的愿力，人在最后关头即使口中没有念佛或心中没有想佛，他说‘来不及’念佛的话，也能够超越，往生到净土去。他说，好比突然间有人暗算你，在你后脑开枪，你若是当时没有念佛，‘可是平常老实念佛’也一样能够超越的。当然，他说的是非一般的死亡或意外生忙状况，还有昏迷中去世的也是其中一种。说实在的，一个人‘好好地’离世则不容易，很多是在公路上‘扑黄泉’的，还有被杀害的也不少。这些人都是‘好端端’的突然说“bye-bye”的。现在是清明时节，你不妨到公墓上去瞧瞧，许多还是‘幼花嫩草’哩，真是可惜，美美的少男少女，正直花样年华。所以说‘黄泉路上无老少’嘛。这里老师说到中心问题了，可是他很强调‘平时有好好念佛’，那么才有可能‘乘此功德’而超越。其实，很可惜的是老师没有把中心点瞄准开炮，中心点是净土真宗所说的‘信心正因’。‘乘此功德’说开就是‘乘本愿力’，乘佛的‘名号功德’，名号功德如何得以乘上呢？信佛‘成佛’的因果和众生‘往生’的因果等同，如金刚般的坚实，没有半点疑惑。信佛已成佛了，所以自己的往生没问题。信顺此愿力自然，自然而然而‘令’往生，所谓‘自然之所牵’。平常人是浓浓的业力做主，自然牵引到六道去受生转世。仰信或敬信佛的人，即信顺佛愿力的人则是被弥陀的‘愿力自然’而牵引到净土去了。

本来一开始听老师的法是非常起劲儿的，特别是说到弥陀本愿力的超越和殊胜之处。可是后来，慢慢地觉察到老师常说的弥陀救度的绝对力并不见得‘绝对’和‘彻底’时，就开始疑惑了。老师开始附带其他法门作为助修，又鼓励其他的功德事，我就越来越‘看’不见佛的‘不可思议’处在那里儿了。开始对老师的法打了个特大的问号和折扣。非常可惜，也很明显，老师的学问虽然高深，可是却还没有‘看见’阿弥陀佛真实他力，绝对他力的法义。这在净土真宗可以发现，特别是瑞剑法师所传的法，确实是‘阿弥陀佛独立’，唯佛‘独运’之教。很明显，老师还徘徊在第十九愿和第二十愿里，蒙蔽在自力和自他二力的影子里，还没有转入真实本愿第十八，以‘信心为正因’而归入弥陀的心中心。我没有办法不那么说，并不是在这里‘充胖子’，佛法没有这一种玩意儿。这也是一般‘自力’修行的困扰，也很难见怪，问谁人不是拖着自己的影子走路的呢？已经惯常于依靠自己的力量修行的人，即使遇见了这个‘他力法’，也很难纯粹他力起来，一向的他力来给阿弥陀佛带，来领导，来出头。自己总是要把自己的头伸出来瞄一瞄，看看去向，有没有被带去‘荷兰’了。这就是疑惑心，没有在本愿海里放心，没有让大海的浮力来承担，自己还在那里挣扎，反而放弃了大海本有的承载力。只要把‘自我’的顾计和盘算释放，自然会悠然荡漾在佛那宽广的胸海。所谓自我的顾计是‘我要怎样才可以’的条件心态，不是我们所认为的善恶念头，或者烦恼问题。这些不是问题，不是大恶。大问题大恶魔是不信佛的绝对力，不可思议力。你要真的去好好体会什么是佛的绝对力。‘我’的思维是没有立足之地的，在佛的面前。不是佛出一半力，我出一半力，这样的一种合作。是佛一个人出头，佛独当一面的，自己藏匿就好了，藏匿也没有地方。在大光明之下，连自己的影子也不见了！只有，啊！南无阿弥陀佛。不，连‘啊！’也没有…… 所以，应该是被佛的本愿力如浪海般席卷，融化为一个独立的‘南无阿弥陀佛’，就像河水奔涌到海里，河水海水分不开，只剩一种味道而已。

只要是依靠自己如何如何地修行，还有这个自己要怎样怎样地‘盘算’来‘达致’往生的条件方法等等的都是在远离本愿，排挤本愿。即使是往生了也是边地“疑城”或叫‘懈慢国’，因为‘自我’的渣滓感染了清净的本愿，本来只要两手空空地去迎接‘现成’的涅磐报土即可，却沦落至此，这就叫‘画蛇添足’了。蛇本来就是没有足，好端端地怎么还去画上足呢！画上‘自力’的足！这一画上，就不是原来的东西了。净土本来就是阿弥陀佛的‘自画’，不是我们‘南无’或‘归命’了才完成的。佛成就了净土也意味着佛已经让你‘南无’了才成为‘阿弥陀佛’的。只是我们在虚幻的时空里，有个别的时间因缘成就。可是，在佛的领域里，世间和空间是无界限的，现在过去和未来是无分别的。在佛安排设定的因缘下，我们自然会被愿力所召唤而二话不说点头；佛说‘你来’，我们说‘是’那样地应和。本愿力是把我们的一切‘行’和‘信’都包办的，没有自己这边的丁点功能，有的唯有赞叹佛力不可思议，所谓的念佛了。亲鸾上人说：

‘称名既是忆念，忆念既是念佛，念佛则是南无阿弥陀佛。’

注意，上人没有说‘…..念佛则是“念”南无阿弥陀佛’。这很有玩味儿。‘念佛则是南无阿弥陀佛’，就不限于口中的念佛了，它是信心的体现，那种体现‘河水流进海里’跟佛体的不可分割。这是被佛抱住不放的信心。这是‘佛光摄取不舍’‘grasped and never forsaken’ 的德用。这是信心获得的状况。一旦被佛摄取不舍了，就当下是‘住正定聚’，《大经》讲的‘不退转了’所谓的‘阿维越至菩萨’的等级了，上人说‘等同弥勒’因为下一生就是乘愿再来的‘佛’了。只要这里的业缘散了，信心获得者自然在净土的报土成佛。这一切都是本愿力的回向使然，二重回向，去了（往）再来（还）都是本愿力的巧妙安排。净土真宗说的全部都是阿弥陀佛回向与我们的真实利益，《大经》说的真实之利，是能直接受用的利益，不是还要我们再做些什么的。没有什么好做的了，全部给佛办好了，我们这边没有‘功用’了，没有‘话’说了。只剩哽咽的声声感激和佛号。不是因为有佛号才往生必定，是因为往生必定所以佛号连连，因为没有什么可以说了，就妈妈妈妈似地呼唤佛的名字，那名字就是‘啊，我是佛的亲生儿子！’‘啊，我的真实生命，南无阿弥陀佛！’

我记得道证法师过去有作过这么样一则比喻，爸爸带着心肝儿子搭火车，孩子在路上睡着了，目的地到达时，你说当爸爸的会不会自己独自下车而遗漏了心肝宝贝呢？答案当然是不会。其实有些爸爸看见儿子睡得那么甜，反而不舍得叫醒儿子，情愿辛苦些抱着孩子下车哩。这比喻说到人即使在昏迷中死去，佛还是一样会兑现本愿，抱着你越过即使是‘满三千世界的火焰’进入清凉的莲花藏世界。所以，亲鸾上人说的法，是‘平生业成’的，就是说‘信心决定’了，自然‘被佛摄取不舍’，‘入正定聚’，一生如常生活，报恩念佛，临终自然入佛报土，证大涅磐。所以，这点破除了大家一向来困扰的问题：

（一）要正念往生，所谓临终的念头是愿生西方净土。

（二）临终能提起念佛的劲儿。

（三）死时样子好看庄严。

这是一般佛教对人死时最后一刻的念头和意识作为决定来生去向严肃的看法。然而，亲鸾上人则不认同这点，他说一旦信心决定了，往生是必定的事，一切‘由佛制定’，死时样子好看不好看，且莫执著。信佛力不可思议啊！难道区区一个样子，一个无常幻化的样子，就能左右佛的巧妙安排，动摇你对佛金刚不摇的信心吗？所以说亲鸾上人说的他力法义是佛独运的法，自己要靠边站才行啊！一定要有这种认肯才行。

最后，我摘入一则妙好人阿园的故事，让大家细细品尝，重点就让大家去推敲推敲了。我就不画添足了。

阿园是一个信心决定（证信）的念佛行者。当时有一个未得信心决定的出家人，心想自己虽是出家人，但自己沒有信心决定，不敢去传法，所以觉得有愧出家人的传法职责。听到大家都在赞美『阿园』，心中很希望阿园能教他信心决定的法，让他可以真实去传法。后来出家人找到一位与『阿园』很熟的居士，请他向『阿园』表明自己想向他请益的心愿。有一天晚上『阿园』來到寺庙見出家人，向师父说：『听说您找我，不知有什么事。』出家人云：「我听說您很有佛法（戒、定、慧），所以想请您传法給我。」

『阿园』答：『我沒有佛法（戒、定、慧），所以我才得到救，就是這样在欢喜』。出家人听了此話，一头雾水，以为阿园不传法给他，所以才会这么说。此時『阿园』又说：『今晚很冷，外面还在下着雪，我要赶紧回去了。』出家人千拜托万拜托请『阿园』不要回去，教他信心決定的法，『阿园』还是很坚持的说：『外面很冷，我要赶紧回去，就回去了』，留下出家人一脸的不解。几天后，那位居士來问出家人，与阿园见面结果如何？出家人答：「阿园似乎不愿传法给他，他就把阿园说的话，再说一次给这位居士听」，这位居士听完后，告诉出家人：『阿园把最頂尖实在的法，都教给您了啊！』居士解释了阿园的法义给出家人听，出家人才恍然大悟，才知道自己只听了第一句：「我沒佛法」，以下的話都沒有听进去。从此以后出家人就常用桥子去请『阿园』來说法给他听。

Shrek's Home of Light 丑陋怪光明之家: 阿弥陀如来的领域

Shrek's Home of Light 丑陋怪光明之家: 阿弥陀如来的领域: "最近翻译了稻垣瑞剑法师的一篇文章，算是诗篇吧，可是我很喜欢诗篇。当然，这不是一般的诗篇，它是有关阿弥陀佛普遍拯救众生的慈悲的一章诗篇，有关阿弥陀佛‘就那样地救度你’的诗篇，里面透露了净土真宗‘一味平等的信心’。以下，我把中文和其英文的翻译一起在这里展现，好让大家痛快地品尝。非常感..."

阿弥陀如来的领域

最近翻译了稻垣瑞剑法师的一篇文章，算是诗篇吧，可是我很喜欢诗篇。当然，这不是一般的诗篇，它是有关阿弥陀佛普遍拯救众生的慈悲的一章诗篇，有关阿弥陀佛‘就那样地救度你’的诗篇，里面透露了净土真宗‘一味平等的信心’。以下，我把中文和其英文的翻译一起在这里展现，好让大家痛快地品尝。非常感谢 Rev George Gatenby  忙里抽空为我校对，因为我的英文并不好。

阿弥陀如来的领


     阿弥陀如来的领域　连地狱的底亦是领域

众生的罪业是所有物呀。（小朋友的过失是父母的责任）

毫不大意　救度的慈亲　捷足先登

地狱的底  亦　无碍光明。

临终时　真暗闇会出来喔

此时被告知　我空空。

临终时即使真暗闇出来　因有大愿业力故

眼睛即使看不见　亦能往生。

凡夫无目无耳　恶业故真暗闇

阿弥陀如来牵着手　一定带我到净土

大愿业力不思议也。

临终时　力量·欲望皆枯竭　死后未来真暗闇

孤独·恐惧　无法言喻

这个哟是凡夫的真实相　以为死事不关己　汝如何过关

临终时的真暗闇　是凡夫的真相

那真暗闇　就在今·现在。

真暗闇也能往生　本愿力好大哟。

死的关卡　真暗闇之中

不思议地响起　弥陀的呼唤声。

死的关卡　真暗闇　就在今日之今。

真暗闇好难得　此时被告知

我空空

临终时　真暗闇会出来喔

业道自然　地狱猛火很恐怖

自己的想法来不及。

眼光将落前程暗

死后真暗闇　怎么办

我造的罪业会如何呢　

听听临终人的喊声最好。

夜暗　路也不知该往哪走时

阿弥陀如来牵着我的手

本愿力好大哟！

何时看皆真暗闇　何时看皆

于真暗闇之中　响遍着　本愿力好大哟

此是不思议让我仰信不思议之恩德

念死　业　佛　闻法！

死的关卡　用头脑能吃得开的话。

一生是吾心的影子。

是无力　一无所有　死的关卡

依南无阿弥陀佛　容容易易地。

啊！临终来了

力尽亦有大愿力　真暗闇亦出智慧的念佛。

临终时　真暗闇会出来哟

现在　念吧　誓愿的六字。

临终时真暗闇出来后　即使后悔也来不及。

知道也是必堕　不知道也是必堕

人智·人力皆枯竭　方始能知

佛智不可思议。

临终的真暗闇也　依名号宝珠之光明

于大希望中往生。

一到死之关卡　净是慈亲声。

死之关卡　有容易能通之道

「本愿力好大哟」　响着如来的声音。

信心  指于真暗闇之中

阿弥陀如来牵着我的手

令入涅盘城

本愿力的力用。

未闻前的　真暗闇　就这样地

不思议呀不思议呀

临终是真暗闇以外　什么也没有的真暗闇

因此　完全是　佛的救助。

说　就这样地

真的是　就这样地。

稻垣瑞剑 法师

The Sphere of Amida Nyorai

The sphere of Amida Nyorai reaches even the foot of the hell.

The evil karma of sentient beings are His responsibility.

(The faults of kids are the responsibility of the parents)

Without negligence, the Oyasama, the Rescuer, has beaten me to it.                    

The foot of the hell is also illumined with the unhindered light.

At the point of death the real pitch-darkness will certainly show up.

Right at that moment I come to realize,

The fact that I have nothing.

Though the real pitch-darkness will come at death’s door,

Thanks to the great karma of Great Vow-Power.

One can attain Birth without doubt even if the eyes are blind.

Bonbu have no eyes and ears, because of evil karma,

They are in real pitch-darkness.

Amida Nyorai guides me by the hand to His Land of Bliss.

The great Primal Vow-Power is inconceivable.

At the point of death, power and aspiration fade away.

The destiny after death is real pitch-dark,

Solidity and horror are beyond description,

This is truly a matter of fact for bonbu.

How could you get it through to think of death irrelevant to you?

The real pitch-darkness at the point of death is a bonbu’s reality.

The real pitch-darkness is now, right at presence.

Even though in the real pitch-darkness, birth is possible.

The Primal Vow-Power is so unbelievably great!

At the checkpoint of death in the real pitch-darkness,

The call of Amida Buddha is inconceivably heard.

At the checkpoint of death the real pitch-darkness is here, right now.

The real pitch-darkness is so hard to come by,

I come to realize that

I am damned: I am empty.

At the point of death the real pitch-darkness will show up.

The path of karma is natural, the flames of the hell are terrifying.

Our own thoughts are not in time.

The future is dark upon the closing of our eyes.

After death it is real pitch-darkness, what can be done?

What will happen to my created evil karma?

Best for you to listen to the cry of a dying man.

The night is dark I wonder where to go,

Amida Nyorai holds on to my hands.

The Primal Vow Power is so great!

At any moment it is in a real pitch-darkness. At any moment.

In the real-pitch darkness, the sounds of ‘the Primal Vow Power is so great’ is spread and heard.

This is so inconceivable and

Makes me trust in the benevolence of inconceivability.

Meditate on death, karma, Buddha, listen to Buddha-dharma!

At the checkpoint of death if you think that you brain can control it.

This whole life is a sheer shadow of my mind.

It is powerless, possessed of nothing at the checkpoint of death.

Well, by presuming upon Namu Amida Butsu,

It is simply effortless and easy.

Ah, the final moment has come!

The power is used up but there we have the Primal-Vow Power.

The wisdom of nembutsu emerges in the real pitch-darkness.

At the point of death, the real pitch-darkness will show up.

Now, let’s say it, the six characters Name of the Vow.

At the point of death when the real pitch-darkness has come

It will be too late for you to regret.

Knowing or not knowing about it (the real pitch-darkness)

You will still fall down.

When the wisdom and power of man wither they will only realize

The inconceivable Buddha-wisdom!

At the point of death, relying on the light of the treasured pearl of the Name.

Attain birth in the great hope!

At death’s door, we hear only the sounds of the Oyasama.

At the checkpoint of death,          

There is easily accessible path.

'The primal Vow is so great!’ echoes the sounds of Amida Nyorai.

Shinjin shown in the real pitch-darkness,

Amida Nyorai holds on to my hands,

I am made to enter the castle of Nirvana.

This is the working of the Primal Vow-Power.

Before the Buddha-dharma was heard, the real pitch-darkness, just as it is.

How inconceivable this is! How inconceivable this is!

At the point of death you can’t have anything

Besides the real pitch darkness.

Thus, there is only the Power of Salvation of the Buddha.

Say, as it is!

Truly, just as it is.

by Zuiken Sama Sensei

The Pitch-Darkness 真暗暗

这是篇过去在另外一个部落格里写过的文章，可是因为忘了password和一些技术上的问题所以就停用了。可是最近再读回，感觉还是很棒，就再整修一些内容，在这里与大家分享。

Night is dark, and the road is not seen.

At that moment, Amida offers his hand to guide me.

How great the Vow-Power is!

A couple of days ago, I shared with my close dharma friend a case study from the book I read – ‘ The pitch-darkness’. The message in this book was awe-inspiring and I must admit that I was completely taken over. Amida’s unsurpassed vow-power overpowers this Mr. Bombu instantaneously and I could not help myself dancing with joy.

The late Zuiken Inagaki Sensei was the author and his intention to write these whole messages was initiated by the inquisition of his close student Zuimoku Sensei whom later compiled into the book. Zuimoku Sensei happened to know that there was one the followers experienced and overcame by the flabbergasted pitch-darkness when he was bedridden. Zuimoku Sensei referred this matter to Zuiken Sensei for consultation and this was how the book came about. In his book, Zuiken Sensei revealed the unfailing and unmistakable saving power of Amida Tatagatha though the blind passion would remain with us towards the end of our life. This helps those upholding the Other-power practice to have no room to think but simply fall for the rescue of the unhindered light.

Once, Zuiken Inagaki Sensei visited an elderly follower at his deathbed. The old man behaved unpleasant and hopeless as to his destiny and afterlife. He was ill-defined and sought help from Sensei. Sensei was so pitiful with him and comforted him the following words:

Night is dark, and the road is not seen.

At that moment, Amida offers his hand to guide me.

How great the Vow-Power is!

Amazingly, when the old man heard this, he seemed to have regained his memory about what he had learnt in the past from Sensei. He returned Sensei with a lotus-blossomed smile and a face full of radiance of peace (Anjin).

I have no idea as to whether the old man was settled with shinjin sometime earlier before. Or he could have gained shinjin of Amida during the last moment of his life. However, according to what I understood from Sensei, no one could escape the experience of complete darkness during his time of death due to blind passions. Therefore, the utmost importance task for us is the reception of shinjin from Amida that is the complete reliance on His unsurpassed vow.

During the immergence of complete darkness at deathbed, it was described that one was like being thrown into the vast and dark ocean that one could not help grabbing at things for help.  In the vision of such people, it was a real ‘pitch darkness’ and miserable as being described ‘Night is dark, and the road is not seen.’

In those receiving shinjin earlier in life, he must learn that during this critical moment, he will never be forsaken by Amida.   ‘At that moment, Amida offers his hand to guide me.’  He could have faced the same predicament exactly as the old man but without his knowing or beyond his comprehension, he was grasped tightly in the hand of Amida. Amida holds our hands from the time when we first returned to him where the shinjin was received. When you have received shinjin, IT is everlastingly becoming your belonging and IT is diamond-like and will never be destroyed by anything on earth, not even by our stubborn blind passions.

How great the Vow-Power is! How inconceivable the vow-power is? How inconceivable that we Bombus can believe in this inconceivable ‘idea’! How grateful we are to have Amida with us.

Sunday Noon, January 10, 2010 (last edited Oct 3, 2010)

Shrek's Home of Light 丑陋怪光明之家: 放心

Shrek's Home of Light 丑陋怪光明之家: 放心: "放心地投进阿弥陀佛的光明广海去吧！ 即使你不会游泳也不要紧。 在那海里你是绝对会漂浮在上，不会沉溺在下的... 让大海单独的支撑你释放的肢体吧！ 别再记挂那毫不起眼的救生圈了。 在那海里...你可以悠然荡漾。"

放心

放心地投进阿弥陀佛的光明广海去吧！

即使你不会游泳也不要紧。

在那海里你是绝对会漂浮在上，不会沉溺在下的...

让大海单独的支撑你释放的肢体吧！

别再记挂那毫不起眼的救生圈了。

在那海里...你可以悠然荡漾。

Shrek's Home of Light 丑陋怪光明之家: 就那样地来

Shrek's Home of Light 丑陋怪光明之家: 就那样地来: "佛这么说 ‘就那样地来’跛着脚 就颠簸地走来少点什么 多点什么&..."

就那样地来

佛这么说

‘就那样地来’

跛着脚            就颠簸地走来

少点什么        多点什么        没关系

妓女的你        就那样的你走来

丑恶的你        就那样的你走来

‘惨不忍睹’的你    就那样的你走来

你的善、恶跟我的净土        没有半点关系

何况你的善、恶只有轮回六道的份儿

你怎么的善和恶        只要有‘我执’都是轮回旋轮的推力

那是佛的净土            依靠佛的 ‘本愿力’原理完成

既然是佛的净土        就没有你‘呛声’的地方

佛说‘来我这里 ，就只依‘南无阿弥陀佛’

‘南无阿弥陀佛’    就是‘我就这样地救你’

那么    你‘就这样的来’吧！

不要在给‘南无阿弥陀佛’画蛇添足了！

不要说‘我念了南无阿弥陀佛’所以‘我可以往生’

不要说‘我心还不错’所以‘我应该可以吧’！

不要 ‘因为我…’‘所以我…’

‘因为我…，所以我…’就是‘你自己’的净土了　

那‘你会去那里’我不就不得而知了

 ‘南无阿弥陀佛，是‘我令你到我净土来哟’。

你就那样地来            这就叫‘南无阿弥陀佛’。

所以佛说：你就那样地来　－　‘闻佛所说’

你说：是‘南无阿弥陀佛’－　‘欢喜信受，作礼而去。’

Shrek's Home of Light 丑陋怪光明之家: The life of the sun resides in each morning dewdro...

Shrek's Home of Light 丑陋怪光明之家: The life of the sun resides in each morning dewdro...: "An extract from Professor Toshikazu Arai 's blog, a very towering, uplifting and affecting story. 一则感人和回味无穷的净土真宗小故事，取自浄土真宗本願寺派教師Professor To..."

The life of the sun resides in each morning dewdrop

An extract from Professor Toshikazu Arai 's blog, a very towering, uplifting and affecting story. 一则感人和回味无穷的净土真宗小故事，取自浄土真宗本願寺派教師Professor Toshikazu Arai的部落格。

(The following is a translation of the story on Hongwanji Shimpo newspaper dated May 20, 2007, written by NAKAGAWA, Akira, with a Japanese title "朝露の一つ一つにお日さまのいのちがやどる")

In the village named Hokodate in Nara Prefecture, there lived a man named Seikuro. He made a living by tilling a rice paddy between mountains and lived peacefully with his daughter Koman and her husband Kyuroku.

Seikuro liked children very much. Their bright, shining eyes with big dreams for the future always filled his heart with joy and happiness.
"They might encounter times of hardship and sadness, but I hope they will overcome those difficulties and live strongly. They should help each other and live happily. They should know that there is always someone that is beholding and protecting them." As he watched the children, he always thought of the working of the Buddha with gratitude.
One day, on his way home from the temple, he again and again brought to mind some of the minister's words about the Buddha that had deeply touched him. "The minister said, 'Entrust yourselves entirely to the Buddha. The Buddha saves you as you are.' 'As you are' -- How wonderful this is!" Spontaneously the nembutsu, Namo Amida Butsu, Nammandabu, Nammandabu, came out of his lips. In the beginning he said it quietly, but gradually his nembutsu became louder and louder to the extent that it reverbarated all over the mountains. "Nammandabu, Nammandabu...." His nembutsu did not stop. Then like an echo, another voice of the nembutsu exactly like Seikuro's sounded between the mountains. Seikuro looked around. In front of Seikuro, some village children jumped out.
"Oh, it was you, boys!"
"Nammandabu, Nammandabu!"
The children imitated Seikuro's nembutsu. The evening light of the sun that was setting behind the western mountains covered them.
Seikuro was so happy that his face was rumpled with big smile. He said, "Oh, Oh, there are so many Buddhas here!" Having said so, he straightened his clothes and worshiped the children who stood in front of him while the setting sun was shining behind them. The children, imitating him, also worshiped Seikuro.
"I now know -- I have been worshiped by the Buddha. There is no doubt about it. How wonderful this is!" Big joy filled his heart again. "Thank you, thank you for your great compassion!" He then told the children to climb up the riverbank.
"I have a request. Would you mind climing up the riverbank over there?"
"Why do you want us to climb the riverbank?"
"On top of the riverbank, I want you to say this -- 'Seikuro, come you as you are!'"
"Say that again."
"Seikuro, come you as you are!"
The children thought it was great fun and went up the riverbank. From the riverbank, Seikuro's stature appeared small. He was looking at the children quietly. In unison the children shouted, "Seikuro, come you as you are!" They shouted again, "Seikuro, come you as you are!"
Seikuro, having heard the voice, groveled on the mountain path, saying, "Oh, you are telling this wretched man, 'Come as you are' -- How wonderful this is!" His face was covered with tears. The children did not understand at all why he was crying. Even though they did not understand, for some reason, as if his tears were reflected on their faces, they felt something hot in their eyes.
Having heard the children's loud voice, villagers came out of their houses and gathered around them. Seeing those tears on his face, the villagers were puzzled. "Seikuro, come as you are!" the chilren's voice again resounded. Upon hearing that, he again cried. The villagers were awestricken and looked at the children.
Into the ears of the villagers, Seikuro's voice reached, "You are telling this wretched man, 'Come as you are' -- How wonderful this is! How grateful I am!"

One morning, some children passed in front of Seikuro's house. Then they saw him standing on the taro field and worshiping some things.
"Grandpa Seikuro, what are you doing?"
"Oh, just come here."
"What's up?"
"Take care not to shake the taro leaves. Come here and look." He pointed at a large leaf of the taro plant. In the shallow depression on the large taro leaf, a morning dewdrop was quivering.
"Do you see...? In each one of the dewdrops that are soon to disappear, the sun has taken residence and is shining. Do you understand?"
"Yes."
"Do you all understand this?"
"Yes."
"Yes."
"I was worshiping the sun that resides in each morning dewdrop on the leaves. I was worshiping the sun that resides in there and shines." The children looked up at Seikuro's face and and nodded.
"How wonderful this is! This Gradpa Seikuro is like a dewdrop. The boundless life of the Buddha resides in the life of Seikuro and shines. In the life of each one of you, the life of the Buddha resides and shines. How wonderful this is! How grateful I am! -- Nammandabu, Nammandabu." He gently patted the children on the heads.
"This precious life! This life that has been given! We must take good care of it!" He said gently to the children.

In this way, the warm- and kind-hearted Seikuro rejoiced in the nembutsu and lived the nembutsu. It was two hundred fifty-seven years ago that he passed away at age 73.

念佛不是

念佛不是‘我可以了没有’— 你是永远不可以的。

念佛不是‘我的福德、资量修得够多不？’— 够多、够重让你沉溺、投胎轮回去。

念佛不是‘心还乱吗？’— 这心总是刁蛮公主。

念佛不是‘我信佛够深没？’— 你的信叫虚情假意。

念佛不是‘我愿往生的心真切吗？’— 你总是想多留多几天，贪生怕死。

念佛是‘感念’阿弥陀佛为我这‘什么都不是的混蛋’完成了往生西方成佛的所有方方面面的条件，包括‘行’和‘信’。

本来以为要如何如何地信佛的‘信’也被佛完成了。这也意味着，我们能‘一念敬信’‘无疑’这佛美好的成全，都在佛的誓愿里‘纳’进去了。佛真的是俗话说的‘包山包海’呀。所以，这是天衣无缝的誓愿，更本没有你个人可以思虑、想象和计度的空间。你只有欢天喜地‘闻’此消息，感恩念佛去。