Shrek's Home of Light 丑陋怪光明之家: 信心获得 ON RECEIVING SHINJIN (by Eiken Kobai)

Shrek's Home of Light 丑陋怪光明之家: 信心获得 ON RECEIVING SHINJIN (by Eiken Kobai): "Prof Eiken Kobai 是日本及欧美一代公认的净土真宗善知识，教授秉承高祖亲鸾大师和中祖莲如上人的中心思想，没有半点自己的想法。目前，净土真宗（Jodo Shinshu) 在欧美和世界各地都很受瞩目，而且还孕育了许多学者和思想家。Prof Eiken Kobai 经常在..."

信心获得 ON RECEIVING SHINJIN (by Eiken Kobai)

Prof Eiken Kobai 是日本及欧美一代公认的净土真宗善知识，教授秉承高祖亲鸾大师和中祖莲如上人的中心思想，没有半点自己的想法。目前，净土真宗（Jodo Shinshu) 在欧美和世界各地都很受瞩目，而且还孕育了许多学者和思想家。Prof Eiken Kobai 经常在文章里提醒说，佛学不是研究和做学问，它必须是能拯救人类的一种东西。教授在他的一篇文章里劈头一段就说：

‘Studying Buddha-dharma cannot be limited to academic study and research. It must be study which results in benefit to the world - something that saves the world. This is particularly true when it comes to the various denominations within a religious teaching. The Buddhist teaching that is of interest to me is the Jodo-Shinshu denomination, but I believe it applies to the teachings of all religions.’

他很感慨地说：'Unfortunately, the direction in which studies of the Jodo-Shinshu teaching has taken in modern times is to be regretted.'  现在，许多人把佛学包括真宗当作学问和知识，这样就失去了宗教的真正价值，当然这和解脱生死也扯不上关系了。

以下，我摘入Prof Eiken Kobai 的重要一篇：ON RECEIVING SHINJIN， 我翻作《信心获得》。Shinjin 是日文，信心的意识，英文有时译为 faith，当然意识不完全一致。

愿大家共同听闻和学习。　　　　　　　　　　　　　　　　　　　

INTRODUCTION

Clearly, the most important matter in our Jodo-Shinshu teaching is receiving shinjin. There can be no doubt about this because of the many references to it in the Venerable Master Shinran’s voluminous writings.

I wonder, however, if I am the only one who has misgivings about the fact that recently this most important aspect of our Jodo-Shinshu teaching is becoming obscured by other matters. With the approaching 750th Memorial Service for the Venerable Master in mind, I would like to comment on this most important subject.

1.SHINJIN

The Venerable Master wrote:

Those who attain true and real shinjin

Immediately join the truly settled;

Thus having entered the stage of nonretrogression,

They necessarily attain nirvana.[1]

As indicated, those who receive shinjin join the truly settled (shojoju) and are guaranteed to be born in the Pure Land where they will become Buddhas. Shinjin in Jodo-Shinshu is not something that we create ourselves but rather, is what we receive from Amida Buddha. It is the ...shinjin that is directed to beings through the power of the Primal Vow [2] and ... shinjin given by Amida .[3]

As to what shinjin is, the Venerable Master wrote that ... there is no mixture of doubt (in it). It is therefore called entrusting [4] and ... shinjin is hearing the Vow of Tathagata and being free of doubt. [5]

Although shinjin is what we receive from Amida Buddha, something also finds expression in the minds and hearts of the sentient beings who receive it. Recently, statements have been made that unless the feeling that we have received shinjin is accompanied by appropriate social actions or practices, there is no meaning to having received it. But such actions are meaningful only after receiving shinjin, and are not considerations about shinjin itself. As just indicated, the Venerable Master wrote that shinjin is hearing the Vow of Tathagata and being free of doubt. That is the proper cause of our birth in the Pure Land and the true cause of our attaining nirvana. The most important consideration is that this mind/heart is given by Amida, and then finds expression in the minds/hearts of sentient beings. The birth of this mind/heart is what receiving shinjin is.

2. RECITATION OF THE TRUE AND REAL SHINJIN

The Venerable Master wrote:

The saying of the Name arising from true and real shinjin

Is Amida's directing of virtue to beings;

Therefore, it is called not directing merit ,

And saying the nembutsu in self-power is rejected.[6]

A major characteristic of the Venerable Master’s teaching is the clear division he made between:

- saying ... the Name arising from true and real shinjin and

- saying the Name (reciting Namo Amida Butsu) with self- centered effort (jiriki).

( Saying ... the Name arising from true and real shinjin is another way of referring to recitation based on Buddha-centered power (tariki).)

In other words, this is a division between:

- Shinjin that is completely endowed with Amida Buddha's power.

- Shinjin that is not completely endowed.

I believe misunderstanding of this is a great problem today.

I frequently hear statements such as, Voices reciting the Nembutsu seem to be lacking today, and I agree. While the voices of those reciting the Nembutsu in a loud voice were often heard during Dharma Talks given in the past, they are noticeably absent today. This is not to say, however, that it is sufficient if the Nembutsu is recited during Dharma Talks (though I personally believe that rather than remaining silent, it is preferable to recite the Nembutsu during Dharma talks).

But vocalizing the Nembutsu is not all there is to the practice of reciting the Nembutsu (shomyo), nor is it the Nembutsu of Amida Buddha's merit transference (tariki eko no nembutsu).

Only when shinjin is endowed as explained above does it become recitation of the true and real shinjin, does it become the Dharma of Amida Buddha's merit transference, and is the Nembutsu that the Venerable Master Shinran taught.

Only after receiving shinjin does recitation of the Name become shomyo. The Nembutsu that is recited without it is a recitation based on self-centered effort ( jiriki ).

3. THE WAY TO SHINJIN

The Venerable Master Shinran received shinjin at the age of 29. That was when he abandoned the monastic practices on Mt. Hiei, descended that mountain, met Master Honen, and was taught about Amida Buddha’s Primal Vow.

The Venerable Master's wife, Eshin-ni, wrote about this in a letter: ... (the Venerable Master) visited Master H?nen daily for a hundred days, rain or shine, regardless of obstacles... in order to be saved in the next life...

From Esshin-ni's statement that the Venerable Master visited and listened to Master Honen's Dharma Talks for a hundred days, we understand that he reached a state where he was able to receive shinjin from this listening.

The same thing is mentioned in the Tannisho where Yuien quotes the Venerable Master:

As for me, I simply accept and entrust myself to what my revered teacher (Honen) told me, Just say the Nembutsu and be saved by Amida ; nothing else is involved.[7]

Here again, it states that the Venerable Master received shinjin as a result of being told, i.e., listening .

The Venerable Master wrote the following wasan:

Those who hear the Buddha’s Name

Going even through flames that fill

The great thousandfold world to do so

Attain forever the stage of nonretrogression.[8]

In Article 193 of Kikigaki (Heard and Recorded), Master Rennyo is quoted as emphasizing that listening is the way to receive shinjin:

If even those without shinjin listen to the teaching of Buddha-dharma from the bottom of their minds/hearts, they will absolutely receive shinjin because of the power of the Buddha's Great Compassion that is added. All we need do is expend our efforts in listening to the honorable teaching.

The way to receive shinjin in the Jodo-Shinshu teaching is by hearing (chomon). Today, that would include studying the doctrines of Jodo-Shinshu.

4. SHINJIN AND WORKING FOR SOCIETY

In a letter dated Seventh month, 9th day, the Venerable Master Shinran wrote:

Those who feel that their own birth is completely settled should, mindful of the Buddha’s benevolence, hold the nembutsu in their hearts and say it to respond in gratitude to that benevolence, with the wish, May there be peace in the world, and may the Buddha's teaching spread! [9]

Horrendous attacks by terrorists before and after that frightening day of September 11, 2001 have not ceased. In addition to such frightening human acts of terrorism, our world has experienced many natural disasters such as earthquakes, hurricanes, and tsunami, causing much anxiety. When the discussion turns to what we as followers of Jodo-Shinshu teaching can do in such circumstances, the passage in the above letter that the Venerable Master wrote is often quoted. What concerns me, however, is that the most important part of that statement is almost invariably left out. The part that is left out is: Those who feel that their own birth is completely settled (i.e., those who have received shinjin) should , ... .

Clearly, it is important that we Jodo-Shinshu followers work for peace in the world and spread the Buddha-dharma. But as indicated, for the Venerable Master, this cannot be done without receiving shinjin and being assured of birth in the Pure Land. ... peace in the world, and (spreading) the Buddha's teaching, is what comes after receiving shinjin. Only then can Nembutsu 'doers' (gyojya) truly say they are working for the good of society.

--------------------------------------------------------------------------------

[1] Jodo Wasan Number 59, The Collected Works of Shinran, Volume 1 (hereafter CWS:1), Jodo Shinshu Hongwanji-ha, Kyoto, 1997, page 341.

[2] Chapter on Shinjin of the Kyogyoshinsho, CWS:1, page 112.

[3] Tannisho, CWS:1, page 664.

[4] Chapter on Shinjin of the Kyogyoshinsho, CWS:1 page 98.

[5] Ichinen tanen mon’i, CWS:1, page 474.

[6] Shozomatsu Wasan Number 39, CWS:1, page 408.

[7] Tannisho, CWS:1, page 662.

[8] Jodo Wasan Number 31, CWS:1, page 332.

[9] A Collection of Letters, CWS:1, page 560.

This is an English translation of an article in THE HIGASHI HONGWANJIHO (May 10, 2006) Shinjin o eru to iukoto

Shrek's Home of Light 丑陋怪光明之家: 摘录 Rev George Gatenby 有关‘自信教人信，大悲广普化’的真宗精神

Shrek's Home of Light 丑陋怪光明之家: 摘录 Rev George Gatenby 有关‘自信教人信，大悲广普化’的真宗精神: "净土真宗并不是大家以为的那么‘被动’'passively'，什么都不管，静等待佛的光明摄受。真正摄取光明，信心决定的人自然会转化为阿弥陀佛救度空间里的一分子，不分彼此就像十方的佛菩萨一样，没有一个不会被第十七愿的力量催促而积极地 'actively' 与人分享 - 称扬赞叹。以下..."

摘录 Rev George Gatenby 有关‘自信教人信，大悲广普化’的真宗精神

净土真宗并不是大家以为的那么‘被动’'passively'，什么都不管，静等待佛的光明摄受。真正摄取光明，信心决定的人自然会转化为阿弥陀佛救度空间里的一分子，不分彼此就像十方的佛菩萨一样，没有一个不会被第十七愿的力量催促而积极地 'actively' 与人分享 - 称扬赞叹。以下，Rev George Gatenby 在他最近的文章里：Part 4: Ananda Bhiksu 也流露出一样的看法，这是真实信心的认知。

Instead, it is clear that - along with players in the drama of the disclosure of the Primal Vow, like Vaidehi, Ajatashatru and Devadatta - Shakyamuni and all the Buddhas of the universe point the way to the nembutsu as the true way to liberation. It is in this sense that we speak of Amida Buddha coming into the world in the form of Shakyamuni: as part of a vast, collective effort to bring the Primal Vow to light, which includes many great sages, who appear on the stage of history.

Indeed, the testimony of Shakyamuni Buddha alone is not enough for this great purpose!⁴ As Shan-tao points out, and Shinran affirms, the propagation of the Primal Vow of Amida Buddha is a vast, universal, and co-operative enterprise. It also involves people of nembutsu, people of shinjin, who are brothers and sisters⁵ and are 'white lotuses'⁶ among beings: rare and wonderful creatures. Though bombu, at a heartbeat from becoming Buddhas they are 'equal to Tathagatas'⁷ and, therefore, play a supportive role with Shakyamuni Buddha in proclaiming the Primal Vow through their nembutsu.

These facts have enormous significance for nembutsu people, people of shinjin. In a religious and spiritual sense, there are no 'superior' or 'elite' people among us. Hence, Shakyamuni is our parent and forerunner; the dharma masters are our older brothers. We are all of the same family.

Reverently, I say to all my fellow practicioners for Pure Land birth: You should all be deeply grateful. Shakyamuni Tathagata is truly our compassionate father and mother. He awakens the unsurpassed faith in us by various means.⁸

Shakyamuni and the masters have a functional role as Buddha and sangha in teaching the dharma: preserving and propagating news of the Primal Vow throughout the universe. But among nembutsu people there are no gurus; no wise people who are not also foolish; no experts; no luminaries; no savants; nor masterminds. Even a child - or a person with learning difficulties, or someone who knows nothing - can be our teacher.

Therefore, in our tradition we should know that for those who study various scriptures and are knowledgeable about Buddhism, all is in vain and for naught if they are ignorant of the single thought of entrusting.⁹

As far as the propagation of the Primal Vow is concerned, nembutsu people join with all the Buddhas of the universe in praising the Name of Amida Buddha. When it comes to proclaiming of the way of nembutsu, we are never alone, although we may feel as though we are. We do not need to feel personally responsble for furthering knowledge of the dharma as though it was a great weight upon our shoulders, for all nembutsu people, and all the Buddhas of the universe, share the same task.

Shrek's Home of Light 丑陋怪光明之家: The central thesis of both the Kyo Gyo Shin Sho an...

Shrek's Home of Light 丑陋怪光明之家: The central thesis of both the Kyo Gyo Shin Sho an...: "I wish to share with all my fellow dharma friends an invaluable piece of teaching from Rev George Gatenby below: -----------------..."

The central thesis of both the Kyo Gyo Shin Sho and the Passages on the Pure Land Way

I wish to share with all my fellow dharma friends an invaluable piece of teaching from Rev George Gatenby below:
----------------------------------------------------------------------------------------------------------------------------
The central thesis of both the Kyo Gyo Shin Sho and the Passages on the Pure Land Way is, in fact, very simple.  The main body of the Kyo Gyo Shin Sho ends at line 12 on page 158 of the Collected Works of Shinran and line 25 of page 175 in Zuio Sensei's translation.  Shinran Shonin, therefore sums up the Teaching, Practice, Shinjin and Realisation in this way:

"As I contemplate the teaching, practice, shinjin, and realization of the true essence of the Pure Land way, I see that they are the benefit that the Tathagata directs to us in his great compassion.

"Therefore, whether with regard to the cause or to the fruition, there is nothing whatever that has not been fulfilled through Amida Tathagata's directing of virtue to beings out of his pure Vow-mind. Because the cause is pure, the fruit is also pure. Reflect on this."

Great Practice (saying the Name) is one of the four things that 'has been fulfilled' by Amida Buddha.  That is, the practice of saying the nembutsu has been fulfilled by the Buddha and its virtue, merit, transferred to us when we accept shinjin.

The Great Practice has been fulfilled by Amida Buddha.  Because all buddhas, including people of shinjin say the Name, (the 17th Vow) we come to hear it: as the 'call of the Vow'. When we 'hear' it deeply shinjin arises. The twofold deep aspects of shinjin are 1) the faith of self - that we are foolish beings, of dark mind, and 2) the Primal Vow of wisdom that liberates us. When we say the nembutsu it becomes the outward manifestation of our inner shinjin. Rennyo Shonin, sometimes speaks of it as a manifestation of the two aspects of deep shinjin - namu is (ki) foolish beings, Amida Butsu is the dharma (ho), the Primal Vow.

This means that there is nothing for us to do towards our liberation except to receive the Pure Vow Mind as Amida Buddha's shinjin. When we accept this and whenever we call it to mind, we are naturally inclined to repeat the name of its source in gratitude.  This completes a 'virtuous circle', enabling others hear the Name.

The implication for us in this is that the non-arising of shinjin occurs because we construct blockages to its working. This is a kind of spiritual paralysis. When the blockages stop for a moment shinjin is naturally received.  Until then our inner constructs will get in the way and we will continue to create the karma that keeps us tied to samsara.

Hence Shinran Shonin actually summarises shinjin in this way:

"Working" [that is negated] is the practicer's calculating and designing. Tathagata's Primal Vow surpasses conceptual understanding; it is a design of the wisdom of Buddhas. It is not the design of foolish beings. No one can fathom the wisdom of Buddhas, which surpasses conceptual understanding. This includes Maitreya Bodhisattva, who is in [the rank of] succession to Buddhahood. Thus, the great teacher Honen said, "No working is true working." My understanding has been that nothing apart from this realization is necessary for the attainment of birth into the Pure Land; therefore, what others may say is of no concern to me. - CWS. p. 533.

By Rev George Getenby

(10-11-2010)

Shrek's Home of Light 丑陋怪光明之家: 本愿力这大本营是那么的活跃！

Shrek's Home of Light 丑陋怪光明之家: 本愿力这大本营是那么的活跃！: "本愿力这大本营是那么的活跃！ 从‘第十七愿’ 里［闻其名号］，领取‘第十八愿’的［信心欢喜］，然后归佛［法］体，脱离［机］体的贝壳，再融化为‘第十七愿’的［称名赞佛］的生命大脉搏，共鸣南无阿弥陀佛，周而复始。一切所有无不都是愿力自然，法尔自然的运作，纯粹佛力，他力所‘令然’，所以..."

本愿力这大本营是那么的活跃！

本愿力这大本营是那么的活跃！

从‘第十七愿’ 里［闻其名号］，领取‘第十八愿’的［信心欢喜］，然后归佛［法］体，脱离［机］体的贝壳，再融化为‘第十七愿’的［称名赞佛］的生命大脉搏，共鸣南无阿弥陀佛，周而复始。一切所有无不都是愿力自然，法尔自然的运作，纯粹佛力，他力所‘令然’，所以说自然。

这［闻其名号，信心欢喜，乃至一念．．．．］原来有这么甚深的含义，那么的周全，已经把整个《无量寿经》的大生命，净土真宗的中心思想一一阐明了。

佛愿第十七：一旦阿弥陀佛成了佛，十方一切诸佛没有一个会不宣扬赞叹，即介绍阿弥陀佛不可思议救度的功德，其缘由或来龙去脉的，所谓本愿的本末。

佛愿第十八：阿弥陀佛大音声宣布，［我已经完成了你往生的条件］，所以我才变成了“南无阿弥陀佛”。能毫无难度地救度既使再恶劣的你就是‘南无阿弥陀佛’的意思。这里有你往生净土的正因，听到了这个消息，吃得消，就是说我的光明来到你的心中成为你的光明了。你收到了，就是你解脱的开始。你应该开怀大笑，庆幸才对！

*｛《正信偈》：善导独明佛正意，…..‘光明名号“显”因缘’就是显示“往生”的因缘。还有‘本愿名号正定业，“至心信乐愿”为因’的因，就是第十八愿的真实，佛心真实， 就像‘［我已经完成了你往生的条件］，所以我才变成了“南无阿弥陀佛”，而能毫无难度地救度既使再恶劣的你。’世间虚假，唯佛独真。｝

当然，阿弥陀佛的光明在久远的过去一直从佛心中发射尽十方各个角落，无时无刻如阳光般地照育着我们，佛的光明在誓愿中这么说：

佛愿第十三：我成了佛后，光明彻照遍宇宙一切处，没有一个地方是我的身光和心光所不能到达的。

*｛《无量寿经》把阿弥陀佛的光明约分为十二种之多，各个阐述光明的功德利用／亲鸾大师《和赞》里说：‘无碍光明能破无明暗慧日’。‘无碍光’是佛的十二光中之一，也是代表性的光明之一。《无量寿经》又说：‘佛光无尽无边，一一光明还能化作无数佛无数菩萨，尽十方宣扬赞叹名号之功德，劝人回归弥陀光明广海。’－　佛的光明其实涵盖了所有的智慧功德，所有的救度活动和解脱的力量。这光明里有无穷的变化和作为。《正信偈》：‘重誓名声闻十方，普放无量无边光…..一切群生蒙光照’。这里可以看到名号和光明之间有不可分割的作用。其实，每一条誓愿皆紧紧相扣。｝

［闻信］是光明的德用；光明照破千年暗室，溶化‘疑惑’寒冰，蒸发而消融于佛心之浩瀚天际。‘万行圆备嘉号（即南无阿弥陀佛），消障除“疑”’。除疑自然生信。《正信偈》：‘［往还回向］由他力，正定之因唯信心；惑染凡夫信心发，证知生死即涅磐…..’净土真宗是他力回向的法门，从闻信到往生乃至成佛再回到娑婆的救度工作，一切的一切都是他力也就是阿弥陀佛所回向给我们的，这叫本愿力回向，所谓的愿力自然。

善导大师说：‘自信教人信，難中轉更難；大悲傳普化，真成報佛恩。’‘自信...’就是［闻信］，当然是佛力所‘令然’，佛（他）力回向，誓愿的成就力；然而‘...教人信，...大悲傳普化，真诚报佛恩’，难道不也是佛力回向吗？‘...教人信...'，当然也会很自然地流入佛愿十七‘赞佛称名’的愿海世界里去，也就是‘大悲傳普化，真成報佛恩’。自己‘信了’也意味着‘一念相应’而归入阿弥陀佛的愿海世界，光明广海，所谓‘凡圣逆谤齐回入，如众水入海一味’。不管什么样的人，‘一种米养百种人’嘛，一旦被阿弥陀佛如海水纳百川的吸纳后，就没有了河水溪水等等差别了，也就是没有了‘机’所谓的众生的相了，全部归纳于阿弥陀佛的法体了。一切从法体（愿海）流出来的活动，赞叹也好，称名也好，也就是由阿弥陀佛的正觉莲花再生再出发的，佛皆赞为‘分陀利华’‘妙好人’也！

Namo Amida Butsu is the Tathagata's life;
It has found its way to me and become my life.
Mother and child share the same life;
They breathe the same breath - Namo Amida Butsu.
(Zuiken's Pada)

注：以上［佛愿］并不是愿文的原貌，纯粹是我个人的另一种口语诠释来表达佛愿的意义。

Shrek's Home of Light 丑陋怪光明之家: 心灵的直觉

Shrek's Home of Light 丑陋怪光明之家: 心灵的直觉: "那天谈及‘被佛抱住去往生’的课题，多么开心得到同行光年先生的‘路见不平’‘拔刀相助’，在面子书上提了一些瑞剑法师在另一本书中的金句，真的是金句哟！这些句子过去其实都有看过，只是最近很久没去拜访了，因为都在忙其他的事，看别的书。然而，现在再从读总是非常欣喜，别有一番滋味，好像比以前..."

心灵的直觉

那天谈及‘被佛抱住去往生’的课题，多么开心得到同行光年先生的‘路见不平’‘拔刀相助’，在面子书上提了一些瑞剑法师在另一本书中的金句，真的是金句哟！这些句子过去其实都有看过，只是最近很久没去拜访了，因为都在忙其他的事，看别的书。然而，现在再从读总是非常欣喜，别有一番滋味，好像比以前更有共鸣了，哈！所以说法要不断地去回顾温习，那样会有很多好‘消息’自自然然地像地下水那样涌现。佛的文字总是让人爱不释手。字字句句都闪闪发光，都是佛的呼唤声：‘来，你来，这里一切已经办好了！’

好喜欢以下这段里说明为什么我们会知道自己‘被抱住了’，被‘救去了’，被‘摄取不舍了’的文字？我喜欢用现代的方式来诠释佛的智慧。对，‘心灵的直觉’，瑞剑法师形容得很棒，恰恰如是，那么英文应该叫作spiritual intuition吧？哈！

‘....能明白这点真是“不可思议”，此名为“心灵的直觉”。此直觉是佛力、是佛智、是方便力。“心灵的直觉”甚微妙，连自己也不知道。不知不觉中能直觉到如来的不可思议，由此可知，信心不是自己的力量，信心也不是凡夫的心，唯是“不可称不可说不可思议”的大誓愿力。

对了，确实是佛的智慧光芒在我们身上起作用，在做tuning的工作，使我们很自然的知道这一切。这叫‘愿力自然’，‘名号功德不思议’！亲鸾上人也有一篇《自然法尔章》说明愿力自然的道理。

以下还有几篇光年同行从《本愿海涛音》里摘录的很有意思的句子。我们来一起拜读吧！


卷头言(27)
 
“信心”的功德，即“名号”的功德，此即是誓愿的力量故。

“总序之文”言：“难信金刚信乐，除疑获证真理也”。《文类聚抄》言：“万行圆备嘉号 (南无阿弥陀佛)，消障除疑”。对照此二文，自得右述之意。

然而有很多来闻法的人，被误导为：“只要获信就能往生”，因此纷纷焦虑地想要早点得到信心，而在不知不觉中落入了自力运想的圈套。

本法门的重点不在于“获信”，而在于“闻信”名号的由来。此即所谓的“信心”，此又名“闻即信”。因为由“闻”中自然会生起恭敬“心”（信）来。故知“信心”不是凡夫自心所捏造出来的产物。

 
卷头言(31)

“真佛土卷”言：“一切众生实不能知如来心相。”

观见佛身者即见佛心，佛心即大慈悲，佛有如此不可思议的功德。

凡夫虽无法以肉眼睹见佛身，但是依着如来的本愿力，凡夫可以“闻”见佛心，此即是：“闻其名号，信心欢喜，乃至一念”。

阿弥陀如来将一切的功德，成就为口业功德的“南无阿弥陀佛”。“南无阿弥陀佛”即如来的口业功德。因此，不是凡夫的称名得往生，而是“闻信得往生”（闻信往生）。


“闻信”是如来的功德，乃本愿力所使然。

 
卷头言（70）

父母心念孩子，孩子心念父母，如此才是真正的“亲子”。

如来忆念众生，众生忆念如来，如此才是真正的“亲子”。佛法除此无它。

“忆念”即是“信心”，是“念佛”，是“南无阿弥陀佛”。

自己能不能往生净土，不用问别人就可以知道。没有忆念的人，不论把教义法理说得多么天花乱坠也没有用的。心中常忆念佛者，自然会口出佛名，此名“忆念称名自有精”（《报恩讲式》）。


卷头言（81）

本愿力威神无极  肩负地狱往极乐

用漫不经心的态度听闻佛法，即使过了一百年也无法懂得佛法的真味。佛法的真味即如来的本愿力，没有深刻的自觉和痛切的反省到“自身现是罪恶生死凡夫”的人，是无法真正明白本愿力的。“本愿力”（法）和“罪恶生死”（机）是一体的两面。

宽广的世间中，唯一能救沉沦在此的我一人者，只有如来的“本愿力”，此名“一机一法”，“一法一机”。救此“机”的只有此“法”，唯有此“法”能救此“机”。除此“一机一法”之外，即使知道再多殊胜的法门，也无济于自身的后生一大事。

“知”本愿力很容易，“信”本愿力则很难。透过“死”和“罪业”，方能真的信本愿力。这不是凡夫的心可信，而是透过人天的“死”和“罪业”，方能令我们信之。

死和罪业为我们做“大说法”，令我们对本愿生信，此即是“本愿力”。

 
卷头言（108）

满天星星亮晶晶  金刚座上释迦佛

佛法即是“佛智不思议”。

不可思议的佛法，以不可思议的方便到达我的心。终日醉生梦死的人，无法明白“不可思议”的佛法。没有“假令大千世界，充满火也要过”的觉悟和精进的人，无法感受到“不可思议”的佛法。唯有不断精进的人，方能明白佛法的真味，方知本愿力是我唯一不可思议的解脱道。

能明白这点真是“不可思议”，此名为“心灵的直觉”。此直觉是佛力、是佛智、是方便力。“心灵的直觉”甚微妙，连自己也不知道。不知不觉中能直觉到如来的不可思议，由此可知，信心不是自己的力量，信心也不是凡夫的心，唯是“不可称不可说不可思议”的大誓愿力。

说实在的，以上的重点文句是很个人的，每个人的内心都有独自的那把吉他‘六根弦’，各自有独自能产生共鸣的音符。现在和以后，或许都不一样，唯有佛知晓。

Shrek's Home of Light 丑陋怪光明之家: 抱着你去往生

Shrek's Home of Light 丑陋怪光明之家: 抱着你去往生: "那天谈到‘恶人正机’的课题。 蔼肯葛贝教授（Prof Eiken Kobai）在他的书‘Understanding Jodo Shinshu’《认识净土真宗》中对这恶人为阿弥陀佛急于救度的对象的课题作了精辟的剖析，让人拍案叫绝。这一篇名为‘Salvation of The Evi..."

抱着你去往生

那天谈到‘恶人正机’的课题。

紅楳英顕教授（Prof Eiken Kobai）在他的书‘Understanding Jodo Shinshu’《认识净土真宗》中对这恶人为阿弥陀佛急于救度的对象的课题作了精辟的剖析，让人拍案叫绝。这一篇名为‘Salvation of The Evil Person’即 ‘恶人的获救’，教授娓娓道来‘The evil person is the true object  (of Amida’s salvation) ’‘恶人乃阿弥陀佛真实救度的对象’的真实状况，叫人无法不放下计度，放心让阿弥陀佛 ‘救’。

教授也纠正了一个点，也就是‘恶人正机’这概念并非原自法然上人，而是亲鸾上人的发明。因为老师始终认为法然上人还是保留了一些，我也觉得是这样，法然上人在许许多多陈诉当中还是提及‘虽然恶人是正机，可是你不可以造恶’很重的色彩。比如在i教授的书中，他摘录了几篇，其中有一篇这么写着：

Those who commit the ‘ten evils’ and ‘five deadly evils’ believe they will be ‘saved’ but they should try not to commit any of these evils actions. Still, since even an evil person will be ‘saved’, how much more so will a good person.

教授解释说：从这一段中，我们可以确认一点，虽然法然上人一边说‘恶人’可以被救，可是另一边却暗示说‘the good person is the true object of salvation’ 也就是说‘善人才是正机’，或者说‘信受了然后变为善了去往生的’。法然上人虽然认为自己是恶人，可是却没有像亲鸾上人那样地深刻地确认自己就是那个‘ten evils’ ‘十恶’和‘five deadly evils ’‘五逆’的造恶者。他那么一承认，宣告自己是最低最极限的差劲时，我们这些‘弟子们’也就全部都看见了‘光明’，什么光明呢？啊，人人有份，人人得救，平等获救的曙光。真感谢亲鸾上人的彻底剖白，他的‘不高尚’，他的‘平凡’和‘没有什么不可思议处’，因为这样我们也才看到这‘不可思议’的教和救度法。

亲鸾上人在 'Tannisho'《叹异钞》中说道：'Since even a good person can be born in the Pure Land, how much more so will an evil person’, 意识是说‘善人得以往生净土，何况是恶人呢’ 而不是惯常的逻辑思维：‘Since even an evil person can be born in the Pure Land, how much more so will a good person’ ‘恶人得以往生净土，何况是善人呢’。所以，你不能用逻辑思维来‘闻’佛法，体会佛的悲心，只能说是‘不可思议’吧了! 若可思议就不被称为佛了，所以说佛智不思议。所以怎样流入这不可思议的佛知见呢？以我们凡夫的人脑是做不到的，唯一可以做的是‘直接信入’或‘仰信’了。佛说这样就这样，不要自己多加盐醋，增添‘异味’。

最难得的是亲鸾上人对自己的真心披露和承认自己修行上的盲点。他勤于寻找解脱之光，对生死大事比任何人都恳切认真。可是，最后他发现自己无论如何都没有办法突破自己的关卡，即使是再努力不懈也一样没有用处。他碰到了修行的墙壁，真正地发现了自力修行最终的死胡同。听上人作为一个认真的修行人的真心告白：

My mind is like snakes and scorpions,

And since even the good I try to do

Is tainted with the poison

(of self-centered effort)

It must be called the practice of an idiot

亲鸾上人还说：

How shameless

And unrepentant I am!

But because of the virtue of Amida’s Name

Pervades the ten directions,

It reaches even

My false and insincere heart.


多么可耻和不知忏悔的我呀！

可是因为阿弥陀佛的名号功德

弘传十方世界 （第十七愿的功德成就 –名号）

它竟然来到我这迷惑不真诚的心中。（第十八愿的功德成就 –信心）

上人形容自己的内心如同蛇与蝎子一般恶毒，这是一个认真的修行人的话，那么的坦率，我们很难可以听见这么彻底的心声，毫无隐瞒地数落自己的落败。他的经验告诉我们‘no way’，你自己是‘不可能’办得到解脱的事的。这叫什么呢？Mission impossible 嘛！只要你有那一点点的‘我’ 在修行的心态就不可能了，那么谁可以修行而没有‘我’在修行的心态呢？然后，别傻了，don’t be silly! 醒醒吧！上人他真的醒了过来，是‘惊醒’了过来，然后听见了另一边阿弥陀佛徐徐传来的‘别怕，你来’‘我这里有出路’的声音。啊！一种当下的解脱，就像在危急的关头，从天边垂下了一道天梯，所谓的‘白道’，救你法身慧命的白道，那阿弥陀佛的誓愿力。一切帮你搞定了！别东看看西看看了，搭上白道就‘所作已办’了。南无阿弥陀佛就是道路，也是答案。

瑞剑法师在我最近翻译成英文的文章《阿弥陀佛健在哟》里说：

‘佛声在呼唤着，意味我获救之道已开好。’

‘如来健在的话，自己的后生没问题。’

‘如来活着的话，那么就不用担心。’

阿弥陀佛成佛已久，现在是宇宙中活跃的佛，不像释迦牟尼佛早已入灭，唯有遗下佛法让我们追寻罢了。

善导大师《往生礼赞》说：‘彼佛今现在世成佛。当知本誓重愿不虚，众生称念必得往生。’往生就会成佛，然后度世。

阿弥陀佛的法则是永远不会‘入灭’退色的法，不管是从前乃至到未来多久，因为它是一切佛出现这世间来唯一真正要说的法。亲鸾大师的发现说：‘诸佛所以兴出世，唯说弥陀本愿海。’诸佛是宇宙中所有一切的佛。他们出现在这世间，主要是为了介绍阿弥陀佛救度之誓愿。其余的是附带的，或是为了引导大家‘信受’阿弥陀佛的法而说的。因为，除了这个法以外，没有一个人可以彻底地解脱成佛。往生到极乐世界的人是个个都成佛的。

当你被阿弥陀佛的信仰之光摄取之时，也就是你对他的救度没有疑惑（彻底放心）之时，你就跟他合体了，在《佛说阿弥陀经》里形容为‘共命之鸟’，就是一个法体两条生命，一边是你，一边是佛。整个是一体的‘南无阿弥陀佛’, 这叫‘机法一体’，你是‘机’‘那个会 “南无”的人’而‘法’是阿弥陀佛。这个是共同体，被阿弥陀佛的光明感发而归命这母体之时，在一念‘南无阿弥陀佛’之际就自然开发了。那个时候就像我的同行光年的自身体会，他说总是知道自己一直被阿弥陀佛‘抱’着了，永远就没有办法不知道这点，不是刻意要去忆念佛还是念佛什么的。总是知道自己被佛‘打捞’了起来，被救去了，很是安心自己的后生没有问题了。‘后生 ’是指死后自然会被‘打包’到西方极乐世界去，成佛去。不会因为今天忘了念佛什么的，而会被佛遗忘掉了，不会那样了。这就是佛誓愿和名号光明的作用：摄取不舍。

《正信偈》在后半段说：‘我亦在彼“摄取”中，烦恼障眼虽不见，大悲无倦“常照”我。’这就是指光年的那种体会了。这也意味着佛可有‘抱着你去往生’的真实哟，而且还是‘包’你成佛的呢。哈！

净土真宗就是在‘一念敬信’后而完成了被‘摄取不舍’‘摄护心光常照护’的利益光辉。

‘能发一念喜爱心，不断烦恼得涅磐。’

接着就是尽一生‘念佛报恩’的情怀了，这也很个人的。然而，说到念佛，就是忆念佛恩，所谓‘忆念弥陀佛本愿’，他的不思议力，所谓的‘南无阿弥陀佛’的真实之际。说来还是佛会来‘让你’念的哟，佛一直会念着你，这才是真实的念佛，‘他力念佛’。

‘唯能常称如来号，应报大悲弘誓恩。’

‘获得真实信心者，弥陀名号常称持；忆念之心恒不断，报谢佛恩常在心。’

这个“闻”不容易

瑞默老师 2007年2月香港讲法


……“南无阿弥陀佛”是佛心在召唤我们：原来这个“南无阿弥陀佛”是这个极大慈悲母尊呼唤孩子的声音。阿弥陀佛把所有的功德全部灌注到这一句“南无阿弥陀佛”里回向给我们，是专为我一人而来的名号，是阿弥陀佛大悲心的流露。老师问：“大家是用什么心在念佛呢？”善导大师的念佛是“两种深信的念佛”，是完全彻底地输给阿弥陀佛。“两种深信”是真正念佛人心里的世界。真正的念佛人对阿弥陀佛是百分之百的仰信，阿弥陀佛对自己来说是百分的存在，自己看自己是彻底的零分。“机法两种深信”是真正念佛人的世界！对真正的念佛人来说，不论自己一天念多少佛都是虚假的念佛，都只是嘴上的念佛而已。因为我们总是忘记阿弥陀佛，都只是动动嘴而已的“空念佛”。所谓的“空念佛”有两种：一是真的空念佛（而不自知）；一是自己反省发现自己不是真正的念佛而是空念佛。其实后一种才是真正的念佛啊！

　　《叹异钞》：第九章 不喜亦是烦恼之所为

　　问曰∶我虽念佛，踊跃、欢喜之心甚薄；亦无急生净土之心，应如之何？ 答曰∶亲鸾亦有此不审，唯圆亦同此心乎！
　　细细思之，应踊于天、跃于地之喜而不喜，弥觉往生一定矣。抑止喜心而不生喜者，是烦恼之所为也。然，佛预知之，故言之谓烦恼具足之凡夫，知他力之悲愿，正为如是之我等，而弥觉可归信也。
　　又、无急生净土之心，偶有微恙，则怖死而心忧，亦烦恼之所为也。从久远劫轮转至今之苦恼故里而难舍，未曾往生之安养净土而不慕，实是烦恼兴盛也。虽不忍惜别，然婆娑之缘一尽，无力而终时，即得往生彼土也。弥陀特为哀湣，无急速欲生心之人也。
　　因此，弥知大悲大愿之可信，而往生决定矣！ 倘有踊跃欲喜之心，亦有急生净土之念者，则反令人以其为无烦恼而疑之矣。

　　《叹异钞》说：虽然我们念佛却一点欢喜心都没有，这是因为我们的烦恼啊，佛早就知道我们是这样的存在才称我们是烦恼具足的凡夫啊！听到这里大家要知道念佛的世界是这么深的世界，不是简单的嘴上称几句南无阿弥陀佛就是念佛啊！因为看到自己是这么虚假不实的存在，亲鸾圣人才说自己是：“诚知：悲哉!愚秃亲鸾! 沉没于爱欲广海,迷惑于名利大山; 不喜入定聚之数,不快近真证之证。可耻可伤矣!”。请大家放心阿弥陀佛早就把我们看得轻轻楚楚了，源信和尚在《往生要集》里说：“阿弥陀佛今知道我在想什么，今听到我在讲什么，今看到我在做什么”大家听了不要吃惊哦，我们身口意三业阿弥陀佛都很清楚，不清楚的是我们自己。因此瑞剑老师才写下“阿弥陀佛现在听到我们在说什么，现在看到我们在做什么，现在知道我们在想什么”的毛笔字和同朋们结缘。我们被阿弥陀佛看得清清楚楚，我们自己却不知道。教给我们这个的是善导大师的“两种深信”。

       老师说：真宗教法的对象都是小朋友。如果我们没有把自己当成小朋友，听到什么都要问，以为自己还能懂，就该揍了。

　　阿弥陀佛的本愿教法对于我们凡夫，就好象我们人对猫狗说话一样。真正听懂了主人讲话的猫狗，主人走到哪里就跟到哪里，这样就OK了。最忌讳就是自己要去想个明白。

　　所以说闻法、闻法，这个“闻”不容易。　　

谁才不配

过去听过这样的两句话，记忆不因为时间而模糊，反而越发清楚，而且不时在耳光铿锵作响。

‘你不配当佛弟子，佛不会对你这样的人给与救度的。’

‘这佛“打包”人往生净土去的道理是不存在的。’

这些话其中是‘自命非凡’的人口中传出来的哟！ 另外是某一处大家公认是‘高人’的口里流出来的。 自命非凡的人况且不自得一听，高人也要仔细看清楚，他们的话也不可以随便当真喔。

谁不配当佛弟子呢？在佛眼中至少没有，在佛面前没有一个不是‘凡夫’，没有一个不是‘罪人’，拖欠业债的罪人。在佛眼里出‘佛菩萨’，在佛的世界里，一切皆是平等的，没有是非人我的，一味平等的境界。哪里会有‘不配’的东西呢。这纯粹是‘人类’的思想产物，自我评价 ‘替天行事’，自己当起佛来了。这就是不明白‘佛心’慈悲的深度有多少，多么深多么广，人说不见底啊。

谁都‘配’当佛弟子，经上说‘即使是坏事作尽，世间所谓的孽恶之事都通通犯了，只要回心转意归命阿弥陀佛，没有一个不被救度的。’所谓的‘回心’就是知道自己是‘地狱必定’的家伙，唯有一心一意听命阿弥陀佛的呼唤归家的音声；‘来来，不怕，我（佛）会救你’，不左顾右盼全程乘搭阿弥陀佛的‘债务大轮船’， 安于现状，安于获救的喜悦， 不忘佛恩而常称佛名。

过去，亲鸾圣人在宏扬念佛法门的时候，引起了一些外道的嫉妒。 其中一位心胸狠毒的外道学者，Bennen 持刀怒气冲冲地要去取圣人的命。可是一睹圣人慈悲无私的面貌光辉，自然放下‘屠刀’立地愿投靠于圣人门下学习。可是圣人却说：‘你我都是一样平等获得阿弥陀佛救度的人（罪人）。我们都是一样的。’这席话打开了 Bennen历久封锁的慈悲库，让他更为愧疚而柔弱地跪下，泪水就如水坝爆裂般奔涌而难以抑制。

对啊， 我们都是被阿弥陀佛一样地被‘捞了起来’，得救的罪人！我们并不是有什么‘特别’身份的人喔！ 连圣人都时常称呼自己和弟子们为‘同行’或‘同朋’。我们都是乘搭阿弥陀佛大轮船的‘同行’。上船的人都会一样平等地得到佛一样的厚遇和照顾。

其实，说起来阿弥陀佛真正要救度的对象是‘恶人’，所谓的‘恶人正机’的说法。好比掉进水里不会游泳的人和自己游上岸来的人，两者之间，佛当然把焦点放在就快溺毙的人而抢先救济。这是人之常情，佛的慈悲当然在这之上了。善导大师在《观经疏》里作了这么样的一个比喻。

以下，我特别从瑞剑法师《叹异钞》的译本摘录了一则有关‘恶人正机’的证明，原文是英文，后来由净觉法师翻译成中文了。

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第三节

（一）『如果善人也能得到救度，何况是恶人呢！』

但是一般人都会这样说：『如果连恶人都能得到救度，更何况是善人呢！』这个说法虽有它的道理，但并不符合阿弥陀佛慈悲誓愿的旨意。

（二）那些表扬以自己的力量去积功累德（自力），作往生净土资粮的人，其实是不深信弥陀的慈悲愿力（他力）。相反地，那些舍弃骄慢自我（自力），而谦卑恭敬地信顺阿弥陀佛大慈悲力量（他力）的人，必得往生弥陀为了我们成就已久的真实报土去。

（三）我们的心，具足世间无尽的情执烦恼，以致所做的一切善行，都无法让我们脱离生死轮回的枷锁。弥陀就是洞悉这个事实，心生悲愍而发下了超世稀有的大誓愿，特别用来救度我们这些罪恶的人。正因如此，虽是罪恶凡夫，只要能够听从弥陀的召唤，信顺祂的本愿力，自然就是极乐世界宝殿的嘉宾了。

所以我们的祖师说：『如果善人也能得到救度，何况是恶人呢！』

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那么佛‘打包’的事如何？我们在下一回合谈吧。这很有趣味！

一个新年的resolution给遗漏了

前几天，在我的英文 blog 看见一位朋友的留言，非常感动。

Just now stumbled on your work and efforts and cannot wait to see more. So exciting--after years of xerox copies of Zuiken's work to find such treasures on the net---if you produce too much for Rev Gatenby to handle, you can count on my assistance with editing, proofing, etc.

Your project is of benefit to the world--never doubt that.

Gassho,

Jerry Bolick

我们并不认识，他也是一位非常仰慕瑞剑法师 Zuiken Sensei 的教导的真宗学者。他一路来都到处收集法师的文章作参学，可是法师许多的文集和书本都是用日文书写的，一些则是英文的，可是这并不多，很稀有。他很高兴阅读我和Rev George Gatenby 合力翻译并校对的文章。他还愿意帮我校对，如果Rev George Gatenby一时应付不来。

其实，我感到很内疚和抱歉，因为自己的中文理解能力和英文的掌握能力欠佳的理由，所以在翻译的工作上并不顺利，常碰钉子。而且，最近自己也懒散了下来。看了这位朋友的这一席话后，自己色深感愧疚，怎么没有把今年的resolution纳入‘尽心’翻译这一环呢！还好，没关系，现在再从新拟定策略，下定决心好好地把这‘重大’的任务完成，不要亏欠众生，不要辜负佛的恩德了。自己要做的事，自己要扛到最后。　

我知道在中国是有一批真宗学者，依从法师的法的，因为老师的其中一位传人，年迈的瑞墨老师在那里积极地传法。瑞墨老师的弟子，瑞觉法师是台湾人并掌握日文，所以也积极地在从事翻译瑞剑法师遗留下来的许多珍贵法宝。

我目前翻译的书名为《真喑暗。安心的极致》是瑞剑法师的重要生死关头的开示，对他力，本愿和佛心的理解，特别是学者‘安心起行’有着非常大的效用。我自己获益良多。

希望今年能完成整本书的翻译工作吧，接着可以再向下一个目标前进。法师实在有太多好书让我们看个够了。你的心怎么可能不安呢！