September 26 2019

Sep 26, 2019

Master Huijing’s Short Dharma Teachings about Deep Belief in Cause and Effect

深信因果

With respect to the concept of cause and effect, ordinary people think it is very common, no big deal. Actually, it is because it is common that makes it important.

The teachings spoken by Shakyamuni Buddha are called “sutras for a generation.” What is the consistent truth among sutras for a generation? It is “cause and effect”.

Cause and effect are the core and fundamental teachings of Buddhism. If we abandon the law of cause and effect, there isn’t any Buddhism. Among those who teach the sutras, if they do not include cause and effect, they are not speaking about them correctly. A plain, ordinary Buddhist will only practice diligently if he deeply believes in cause and effect. Conversely, if he does not know about cause and effect, he will not practice the Buddhist teachings in a plain and ordinary manner.

對於「因果」的觀念,一般人多認為是佛教的老生常談,並不算什麼,但其實也正因為是老生常談,才顯示它的重要性。釋迦牟尼佛一生所說的法叫做「一代經」;一代經教的一貫道理是什麼呢?就是「因果」兩個字。

所以因果是佛教的骨幹和根本,離開了因果的道理,也就沒有佛教。講經說法的人,如果不知道因果,他就不能講經說法了,因為他所講的就會離開因果,也就離開了佛法。一個老實學佛的人,因為深信因果,就會精進修行;如果不知道因果,他也不會那麼老實學佛了。

Namo Amituofo!

September 25 2019

Sep 25, 2019

Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha

皈命彌陀

(continued)

Therefore, we should know what kind of Buddha Amitabha is. Through this understanding we experience a kind of joy, comfort, and peace of mind when we recite Amitabha’s name.

Above all, a Pure Land practitioner regards Amitabha Buddha as our Principal Buddha, the only Buddha for prostration, and the only Buddha whose name we recite.

因此,我們理所當然應該知道,阿彌陀佛是怎樣的一尊佛,這樣念起佛號來,心中就有一種歡喜,有一種安慰、安心感。

總之,學淨土法門的人,都是以阿彌陀佛為我們的本尊,做為我們所禮拜的唯一對象,同時也以阿彌陀佛為我們稱念的唯一行門。

Namo Amituofo!

September 24 2019

Sep 24, 2019

Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha

皈命彌陀

Every morning when we awaken and open our eyes, we think of pursuing the Five Sensual Desires. These thoughts are born from greed, anger and delusion. How can such sentient beings in the ten directions enter the Land of Bliss, the wonderful Pure Land, through their own power, merit and virtues?

Amitabha Buddha’s” inconceivable” power, merits, and virtues are the greatest in delivering sentient beings. Amitabha Buddha’s light is the foremost in nobility among all Buddhas.

(to be continued)

每天一早起來,眼睛一睜開,心中所想的,就是如何的來為自己追尋五欲──我們的起心動念,無非都是貪瞋癡,都是跟五欲境界相呼應的,這樣的十方眾生,怎麼能以自己的力量、功德,進入極樂世界那樣殊勝高妙的淨土呢?

阿彌陀佛救度眾生的功德,不可思議的能力,以及阿彌陀佛本身的光明,是十方諸佛當中最尊第一,所以說「威神光明,最尊第一」。

Namo Amituofo!

September 23 2019

Sep 23, 2019

Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism

淨土信仰

What is “inconceivable”? It enables an ordinary being with all kinds of afflictions tobe freed of his karma within the Three Domains and the Six Realms, and enables him to become a Buddha through rebirth in the Pure Land. The power of Amitabha’s Vow is indeed “inconceivable”!

什麼是不可思議?能夠使具足煩惱的凡夫,不被他的罪業牽綁於三界六道,而且能夠使他往生成佛,這種力量(彌陀願力)才是不可思議。

Namo Amituofo!

September 22 2019

Sep 22, 2019

Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths

淨土宗宗風俗諦

Who dares say he hasn’t committed any offenses in his entire life? Perhaps, one may say, “Though I do commit offenses, I practice many more meritorious deeds.” Actually, if we add and subtract all of these, we find that we commit more offenses than good deeds. This is because we live in the world of turbidity, where we are born to have turbid views and afflictions.

Because of the turbidity of this world, our thoughts and behaviors are produced from deeply-rooted afflictions due to greed, anger and delusion. Thus, we cannot help but commit more offenses than good deeds. The more we review, the more we regret. In this way, our hearts become softened. We won’t be arrogant, and claim that we are practitioners accumulating merits and virtues. With our heads down we will regretfully say, “ as a foolish and evil person, apart from Amitabha-recitation in accordance with the Fundamental Vow, what other teaching can deliver me, so that I can avoid the judgement of King Yama and the suffering of the fires of hell?”

誰敢說他一生都沒有造惡?或許有人會說「我雖然有造惡,但是我更有行善」,其實,如果加加減減,我們都是善少惡多,因為我們都在五濁惡世,根本上我們都有見濁、煩惱濁。

從思想上的混濁,以及根深蒂固貪瞋癡的煩惱所展現出來的心念、行為,當然就是惡多善少。

愈是檢討自己,就會愈加慚愧,從而心地柔軟,不會貢高我慢,不敢認為自己很會修行、很會積德,反而會頭低下來,而慚愧地說:「唉!像我這種惡人,除了本願念佛之外,有哪個法門可以救度我、使我將來能夠脫離閻羅王的審判、能夠遠離地獄之火呢?」

Namo Amituofo!

September 21 2019

Sep 21, 2019

A quote from Master Shandao’s “Chapter on the Preface to the Commentary on the Contemplation Sutra”:

善導大師語錄 - 《觀經疏》〈序分義〉

Be true and thorough in renunciation of the sufferings in the Saha world, and in aspiration for the eternal happiness upon returning to the unconditioned realm!

However, the unconditioned realm cannot easily be accessed. Without any causal condition for renouncing the sufferings and afflictions in the Saha world, it is also difficult. So, we must set forth a resolution, as indestructible as a diamond, to terminate the origin of birth-and-death. If we do not accept and follow the compassionate Buddha (Amitabha), how can we not sigh in longing for renunciation and aspiration?

真心徹到,厭苦娑婆,欣樂無為,永歸常樂。但無為之境,不可輕爾即階;苦惱娑婆,無由輒然得離。自非發金剛之志,永絕生死之元;若不親從慈尊,何能免斯長嘆。

Namo Amituofo!

September 20 2019

Sep 20, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

(continued)

In the two fascicles in the Contemplation Sutra, it talks about meditative and non-meditative virtues from the beginning to the end. These are the thirteen contemplation and the Three Meritorious Deeds in nine levels. Why does Shakyamuni Buddha advise Ananda to “hold the Name” at the end, rather than contemplating the Buddha? Master Shandao explains: It is perceived that, given [Amitabha] Buddha’s Fundamental Vow.

“To be perceived” means “Shaykamuni Buddha’s reference to Amitabha Buddha”, “referring the Contemplation Sutra to the Infinite Life Sutra” and “guiding meditative and non-meditative virtues to Amitabha-recitation in the 18th Vow”. Perceiving from here to there, one will understand the original wish, original mind, original intention, and original vow of Amitabha Buddha. It urges sentient beings to always exclusively recite Amitabha’s name, not to dedicate the meditative and non-meditative virtues for rebirth. The original intent of Shakyamuni Buddha to speak the Contemplation Sutra extensively is also: It is perceived that, given Amitabha Buddha’s Fundamental Vow, the Buddha’s underlying wish is that sentient beings recite Amitabha’s name single-mindedly.

《觀經》上、下兩卷,從一開頭到最後都是在講定善和散善,也就是十三觀和三福九品,為什麼最後釋迦牟尼佛卻付囑阿難尊者「持名」而不是觀佛?善導大師解釋:是「望佛本願」來看的。

釋迦牟尼佛望阿彌陀佛,《觀經》望《大經》,定善散善望第十八願的念佛,這叫作「望」。從這裡來看那裡,才曉得阿彌陀佛的本意、本心、本懷、本願,是要眾生一向專稱彌陀佛名,不是要眾生迴向定善、散善;而釋迦牟尼佛廣說這部《觀經》的本意,也是「意在眾生,一向專稱,彌陀佛名

Namo Amituofo!

September 19 2019

Sep 19, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

The entire content of the Main Chapter of the Contemplation Sutra talks about the meditative and non-meditative virtues. These two categories of virtues are related to the content of the 19th Vow. However, just as Amitabha-recitation is spoken in the Fundamental Vow, so Amitabha-recitation is said to be “the underlying wish” with respect to the meditative and non-meditative virtues. The complete sentence becomes: It is perceived that, given Amitabha Buddha’s Fundamental Vow, the Buddha’s underlying wish is that sentient beings recite Amitabha’s name single-mindedly.

The above statement explains the Chapter of Dissemination in the Contemplation Sutra. In this chapter, Shakyamuni Buddha proactively tells Ananda, “Bear these words well in mind.” To bear these words in mind means “to hold fast to the Name of the Buddha Amitayus.” “To hold fast to the Name of the Buddha Amitayus" is “holding the Name.” The text in the Sutra is explained in this way by MasterShandao.

(to be continued tomorrow)

《觀經》〈正宗分〉的整個內容都是在講「定善」和「散善」,定善、散善可以說是第十九願的內容。但是因為本願在講念佛, 所以從定善、散善來看念佛,這個叫「望佛本願」,整句就是:「望佛本願,意在眾生,一向專稱,彌陀佛名」。

以上這段話是解釋《觀經》的〈流通分〉,在〈流通分〉中釋迦牟尼佛主動告訴阿難尊者:「汝好持是語,持是語者,即是持無量壽佛名」,「持無量壽佛名」就是「持名」。善導大師對這一段經文是作這樣解釋的。

Namo Amituofo!

September 18 2019

Sep 18, 2019

Master Huijing’s Short Dharma Teachings about Deep Belief in Cause and Effect

深信因果

The fundamental concept of Buddhism is reincarnation within the Six Realms, and the retributive effects of the respective causes. If a person does not believe in cause and effect in the three periods of time, he does not believe in Buddhist teachings, and have the motive to practice Buddhist teachings. Unless he recognizes and believes in reincarnation within the Six Realms, the retributive effect of the respective wholesome and unwholesome causes, during the three time periods, he will not be able to be liberated from suffering, attain happiness, and transcend from ordinary to sacred beings through cultivation. If he does not cultivate, he must fall into the Three Wretched Realms and reincarnate there. Believing in all of these concepts, he is a genuine Buddhist practitioner.

佛法的基礎是六道輪迴、因果報應。一個人如果不相信三世因果,就不會相信佛法,對佛法的修持,不會產生原動力;唯有在心底確認、相信有六道輪迴,有善惡報應,有三世因果,修行才能離苦得樂,超凡入聖,不修行只有墮落三惡道去輪迴,必須要有這種觀念,才是真正的佛教徒,才會有原動力去學佛。

Namo Amituofo!

September 17 2019

Sep 17, 2019

Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha

皈命彌陀

In the Infinite Life Sutra, Shakyamuni Buddha praises Amitabha Buddha with the highest respect, and says, “ his awesome light is the foremost in nobility, beyond the reach of all other buddhas.”

The light of all buddhas in the ten directions is not comparable to Amitabha Buddha’s light. His light is the mark of his wisdom. Actually, the wisdom and compassion of all buddhas are the same, because their Dharma bodies are equal.

What makes them different are the vows and practices each of the buddhas set forth and cultivated as bodhisattvas. Because of this, their capacity and scope of deliverance of sentient beings are also different.

Amitabha’s awesome light is the foremost in nobility. This means his vows and power to deliver sentient beings is unsurpassed among all buddhas in the ten directions.

在《無量壽經》中,釋迦牟尼佛極為崇高讚歎阿彌陀佛說:「威神光明最尊第一,諸佛光明所不能及」。

十方諸佛的光明與阿彌陀佛是不能比較的,光明是智慧之相,其實佛的智慧慈悲都是一樣的,法身是平等的,只是每一尊佛當初發菩提心行菩薩道時所發的願行各有不同,因此所成就的度眾能力範圍也就有所不同。

阿彌陀佛威神光明最尊第一,表示救度眾生的願跟力在十方諸佛當中是超勝的,是諸佛所不能比擬的。

Namo Amituofo!

September 16 2019

Sep 16, 2019

Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism

淨土信仰

What is meant by Amitabha’s “inconceivable”? Where does it originate? The answer lies in the statement “if they are not reborn, I will not attain perfect Enlightenment.”

It is Amitabha’s “inconceivable” that is “able to save me.” Not only saving me from falling into hell, and liberating me from reincarnation; but, it also enables me to accomplish the Buddhist Way and deliver sentient beings comprehensively.

何謂彌陀的「不可思議」?在何處?在「若不生者,不取正覺」;亦即「能救我」才是彌陀的不可思議。不但救我永離地獄、脫出輪迴;而且使我成就佛道,廣度眾生。

Namo Amituofo!

September 15 2019

Sep 15, 2019

Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School:

Worldly Truths

淨土宗宗風俗諦

(continued)

“Becoming soft through contact with light” is a natural law. So, a person who commits offenses throughout his entire life can also be embraced by Amitabha’s light.( if he can believe in and accept Amitabha’s deliverance) It is natural to change a person from being evil to being kind.

(Strictly speaking, among iniquitous and delusive sentient beings, who hasn’t committed offenses in the past countless eons? The debts we owe others are immeasurable. So, it is not that we forgive others; but, ask others to forgive us.)

「觸光柔軟」乃是法爾自然之理,故一生造惡之機,信受彌陀救度,蒙光攝護,便能「轉惡成善」,這是自然之事。(剋實而論,罪惡生死凡夫,曠劫以來,何罪不造,何怨不結?負人之債,不可稱量;所以不是自己寬恕他人,乃是請求他人寬恕自己。)

Namo Amituofo!

September 14 2019

Sep 14, 2019

Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths

淨土宗宗風俗諦

If a person has Amitabha’s life in his heart, he can accept the Buddha’s heart as his own heart, and accept the Buddha’s conduct as his own conduct. He enjoys practicing virtues and forgiving others. All of this is because he feels the love and caring of Amitabha. Amitabha can forgive us, so we can forgive others. Moreover, it is because of Amitabha that we attain the splendid Land of Bliss, and our karmic debts accumulated in past eons are repaid.

Though we may love, care for, and forgive others; we should never forget that we acquire that love, caring, and forgiveness from Amitabha. Once we feel the love and forgiveness of Amitabha, we simply must love and forgive others. If we can’t, we do not truly know and realize Amitabha’s love and forgiveness.

(to be continued tomorrow)

人之內心若有彌陀的生命,自能以佛心為心,以佛行為行;喜行善事,樂恕人 。因為感受到彌陀愛護我們,使我們也會愛護他人;彌陀寬恕我們,使我們也會寬恕他人;更因獲得彌陀惠賜莊嚴的極樂,蒙受彌陀償還累劫的冤債之故。

人雖不能愛護、寬恕他人,亦能獲得彌陀的愛護與寬恕;人若一旦感受到彌陀的愛護與寬恕,也必能愛護、寬恕他人;若其不能愛護、寬恕他人,便是尚未體悟彌陀的愛護與寬恕。

Namo Amituofo!

September 13 2019

Sep 13, 2019

A quote from Master Shandao’s “Chapter on the Meaning of Preface in the Commentary on the Contemplation Sutra”:

善導大師語錄《觀經疏》〈序分義〉:

A mountain won’t dislike its height, and a sea won’t dislike its depth. A knife won’t dislike its sharpness, and the sun won’t dislike its brightness. A man won’t dislike kindness, and an offense won’t dislike being eradicated. A benevolent person won’t dislike morality, and a Buddha won’t dislike holiness.

山不厭高,海不厭深,刀不厭利,日不厭明, 人不厭善,罪不厭除,賢不厭德,佛不厭聖。

Namo Amituofo!

September 12 2019

Sep 12, 2019

Master Huijing’s Short Dharma Teachings about Deep Belief in Cause and Effect

深信因果

(continued)

If a Buddhist practitioner accepts the concept of “karmic retribution due to cause and effect”, he will consider every word, every sentence in the Buddhist teachings as Shakyamuni Buddha’s blood, flesh and bone, revealing his earnest sympathy.

Every word and every sentence reminds us to leave reincarnation within the Three Domains, and proceed to the realm of emancipation. So, there are blood and tears in every word and sentence in the Buddhist teaching. It is not only a philosophy or a study.

All of the words and sentences in the three Pure Land Sutras are the blood and tears of Shakyamuni Buddha, and the flesh and bones of Amitabha Buddha. It is not a drab document in black and white. It is not dead, but lively and alive. It is a living, breathing Path!

如果有「因果業報」的觀念,佛法的每一字、每一句,在他看來都是釋迦牟尼佛的心血、骨肉;每一字、每一句都流露出釋迦牟尼佛深切的悲憫之心。

每一字、每一句都在提醒我們要出三界輪迴,往解脫的境界前進。佛法的每一句在他看來都有血、有淚,而不只是一種哲學、學問而已。

所以《淨土三經》文文句句都是釋迦牟尼佛的血淚,都是阿彌陀佛的骨肉。他不是白紙黑字,不是死的,是活靈靈、活潑潑,生命活躍的。

Namo Amituofo!

September 11 2019

Sep 11, 2019

Master Huijing’s Short Dharma Teachings about Deep Belief in Cause and Effect

深信因果

Buddhism is not a philosophy or a theory, but a teaching for all people to practice. A genuine Buddhist practitioner must put Buddhist teachings into practice, and use it as a mirror to reflect upon his thinking, speech, and behavior in his daily life.

Otherwise it is impossible for him to recognize how deep his inferiority, lack of effort, and offenses are.

Moreover, if he doesn’t accept the concept of “karmic retribution due to cause and effect”, he will not adopt the Buddhist teachings as the method of being liberated from reincarnation in the cycle of birth-and-death, and elevating him from an ordinary being to a sacred being. Otherwise, he only sees the Buddhist teachings as a kind of philosophical theology.

(to be continued tomorrow)

佛法不只是哲學、理論,而是要讓人去實踐的法。一個真正想修行的人,必定是將佛法當作實踐之學,並援引於生活當中對照自己的起心動念、言語行為,否則就不可能真正了解自己的卑劣、渺小、罪惡之深。

再看,如果沒有「因果業報」的觀念,即使是學佛,也不會把佛法當作解脫生死輪迴,甚至超凡入聖的重要方法,只是將佛法看作一種哲學思想而已。

Namo Amituofo!

September 10 2019

Sep 10, 2019

Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha

皈命彌陀

Amitabha Buddha’s mind is omnipresent, covering all of space, and his light permeates everywhere in the whole universe. His mind is the mind of each sentient being, and his environment is the environment of each sentient being. Whoever, whenever, and wherever you think of the Buddha and recite his Name, Amitabha Buddha is with you instantly. Without discrimination and without difference, Buddha’s mind enters his mind, and the Buddha’s light shines on him.

阿彌陀佛,心涵太虛,光照宇宙,無時不在,無處不在。以眾生之心為心,以眾生之境為境;不論何人,不論何時,不論何處,只要當下憶佛念佛,阿彌陀佛即時與他同在;佛心入其心,佛光照其身,毫不揀擇,毫無差異。

Namo Amituofo!

September 9 2019

Sep 9, 2019

Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism

淨土信仰

(continued)

With remorse, he wants to correct his wrongdoings by doing good and practicing Buddhist teachings; but, he cannot extend his life.

At this time, he can only be saved by Amitabha Buddha’s 18th Vow. Only with Amitabha Buddha’s “unconditional kindness and compassion” can he be rescued from his sufferings and receive true happiness.

Under this circumstance, if that person’s life can be extended, he must recite Amitabha’s Name for the remainder of his life, not just “ten times”.

在他懊悔的時候,想要悔改,可是生命將盡,沒辦法讓生命再度延長,讓他好好地懺悔、彌補,回頭來行善積德、依法修行,他有這個心,可是來不及了。

這個時候,唯有阿彌陀佛的第十八願才能救度他,也唯有阿彌陀佛的第十八願才能顯出佛教真正的「無緣大慈,同體大悲」、有救無類地拔苦與樂之所在。

假如這個人生命延長的話,他就會成為「乃至」一輩子的念佛,而不會只是十念而已。

Namo Amituofo!

September 8 2019

Sep 8, 2019

Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism

淨土信仰

A person with evil karma will see scenes of hell before him when he is close to death. Officers with ox heads and horse faces will stand before him. At this moment, he must be overwhelmed with deep regrets and intensely frightened, as said in the Infinite Life Sutra.

This person will regret what he did in his lifetime. He wants to rectify it; but, it is too late. He will be frightened of falling into hell and being burned by the fires of hell.

(to be continued tomorrow)

一生造惡的人,在臨命終的時候,顯現在他眼前的往往就是地獄的景象,牛頭馬面會來到他的面前。這個時候,正如《無量壽經》所講的:「大命將終,悔懼交至」。

這個人就會懊悔平生所做的惡事,想要改已經來不及了,這個時候,唯有恐懼會墮落地獄、受地獄之火的燃燒。

Namo Amituofo!

September 7 2019

Sep 7, 2019

Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School - Worldly Truths

淨土宗宗風俗諦

In our School we pay a great deal of attention to giving thanks. The more we know about our School, the more naturally thankful we become. This includes being thankful under favorable conditions and being thankful under adverse conditions.

We thank our teachers, our lotus friends, our family, and all people around us. Without them, we are immobilized, like a machine missing a component or a part.

Whether we agree or object, under favorable or adverse conditions, these are expedient means to lead us to return to Amitabha’s Great Vow. Clearly, we should always be thankful, whether we are happy or sad, and whether we encounter favorable or adverse conditions.

我們這個法門非常注重感恩,而且深入這個法門也自然會感恩──是順境我們感恩,是逆境我們也感恩。

我們感恩師長、同修,也感恩家人跟環境,因為如果沒有他們,如同機器缺少了一個零件,就不能運轉。不管是支持或反對,是順境或逆境,這都是引導我們歸入彌陀本願的方便,因此不管順、逆、苦、樂,我們都要懷著感恩的心。

Namo Amituofo!

September 6 2019

Sep 6, 2019

A quote from Master Shandao’s “Chapter on the Profound Meaning in the Commentary on the Contemplation Sutra”:

善導大師語錄 - 《觀經疏》〈玄義分〉:

Furthermore, when we study the meanings of the text about the meditative virtues and the text about the three tiers, all of them refer to ordinary beings in the world of the five turbidities at the time of the Buddha’s passing. They are classified into nine levels according to aptitude and capacity. This is because of the difference in the karmic circumstances they had encountered.

What does it mean? The three kinds of people in the upper tier are those who come across the Mahayana teachings. The three kinds of people in the medium tier are those who come across the Theravada teachings. The three kinds of people in the lower tier are those who come across evil circumstances. Due to their evil karma, they have to rely on the advice of a good teacher, avail themselves of the power of the Buddha’s vow, and then be reborn.

善導大師語錄 - 《觀經疏》〈玄義分〉:

又看此《觀經》定善,及三輩上下文意,總是佛去世後,五濁凡夫, 但以遇緣有異,致令九品差別。

何者?上品三人, 是遇大凡夫。中品三人,是遇小凡夫。下品三人, 是遇惡凡夫;以惡業故,臨終藉善,乘佛願力,乃得往生。

Namo Amituofo!

September 5 2019

Sep 5, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

(continued)

After speaking of meditative and non-meditative virtues, the Contemplation Sutra emphasizes the function of the Name, and the merits and virtues of Amitabha-recitation, which is the aim or objective. So, it is “flower bud formed for the sake of lotus seed” and “lotus sprouted while flower blossoms.”

“Lotus matured when flower withers” is expressed in the Chapter of Dissemination and the text of the final advice. This is so the meditative and non-meditative virtues are put aside, so as to advocate the merits and virtues of the Name. At the same time, it also explains that this Name is the main or proper cause of rebirth.

講定善、散善之後,進而指出這一句名號的功能,以及念佛的功德,這才是目的,這個就是「為蓮故花,花開蓮現」。

〈流通分〉及付囑文的地方就是「花落蓮成」,把定善跟散善擱一邊,凸顯出這一句名號的功德,同時解釋唯有這一句名號才是往生的正因。

Namo Amituofo!

September 4 2019

Sep 4, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

(continued)

The Threefold Analogy of the Lotus Flower is the analogy of the blossoming process of the lotus flower - “flower bud formed for the sake of lotus seed”, “lotus sprouted while flower blossoms”, and “lotus matured when flower withers.” This analogy is used to express “the expedient teaching built (or formed) for the sake of the real teaching”, “the expedient teaching revealed while the real teaching appears”, and “the real teaching established when the expedient teachings are abandoned”.

The Contemplation Sutra is also unfolded in this manner. That is to say, because of the revelation of the Name being the main or proper cause of rebirth, the Sutra talks about the meditative and non-meditative virtues first, so these virtues are shown to be expedient means, rather than the aim of the Sutra.

(to be continued tomorrow)

「蓮花三喻」是蓮花開展過程的三種比喻,也就是以「為蓮故花、花開蓮現、花落蓮成」,來比喻《法華經》的「為實施權、開權顯實、廢權立實」。

《觀經》也同樣有這樣的施設開展,也就是說,為了顯示這一句往生正因的名號,而來講定善跟散善;因此定善跟散善可說是一種引導,而不是目的。

Namo Amituofo!

September 3 2019

Sep 3, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

Generally, there are three parts in the Contemplation Sutra: meditative virtues, non-meditative virtues, and Amitabha-recitation. However, in the Dissemination Chapter at the end, especially in the Text on Advice, it tells us to renounce meditative and non-meditative virtues, and return to Amitabha-recitation.

That is to say, put aside the meditative and non-meditative virtues, and advocate the exclusive practice of Amitabha-recitation. At the same time, Shakyamuni Buddha also urges Pure Land practitioners to earnestly and exclusively recite Amitaha’s name. He says, “Bear these words well in mind. To bear these words in mind means to hold fast to the Name of Amitabha Buddha.”

So, there is a meaning of “renouncing and advocating” in the Contemplation Sutra, which also means “from unreal to real” (the threefold meaning of “building, revealing, and renouncing”) It is just like the Threefold Analogy of the Lotus Flower in the Tientai School, explaining the relationship between the two teachings of “origin” and “tracking”, and the two teachings of “real” and “expedient” in the Lotus Sutra.

(to be continued tomorrow)

《觀經》的內容大略可以分為三部分:「定善」、「散善」與「念佛」。可是最後〈流通分〉的地方,尤其是到了「付囑文」,是「捨定散,歸念佛」,也就是把定善跟散善擱在一邊,而標舉出專稱彌陀佛名;同時殷切的勸勉淨土行人要「專稱彌陀佛名」,這個就是所謂的「好持是語,持是語者,即是持無量壽佛名」。

所以《觀經》有「廢立之義」,亦即有「從假入真」的「施、開、廢」三義。就像天台宗以「蓮花三喻」來解釋《法華經》的「本跡二門」與「權實二教」的關係。

Namo Amituofo!

September 2 2019

Sep 2, 2019

Master Huijing’s Short Dharma Teachings about Deep Belief in Cause and Effect

深信因果

(continued)

A thought seems to be formless and shapeless. It cannot be visualized, heard, or touched. However, it has a form. At the moment a thought forms, it can emit a kind of formless power, travelling around the universe at a speed faster than light, and returning to the body and mind of oneself. Thus, any thought in our mind incurs its cause and effect.

Moreover, though a thought in our mind cannot be seen and heard, it is the source of volition in speech and action. A kind of thought kept in our mind for a period of time will be expressed in any form or formlessly through speech, or even actions.

我們起一個念頭看似無形無相,別人也看不到、聽不到、摸不著,但其實卻是非常有形相的,這個念頭當下就會反射出來,有一個無形的力量,比光速還要快的繞了整個大宇宙,然後又回歸到自己的身心上,所以我們的起心動念也有它的因果。

更何況,起心動念雖然看不到、聽不到,卻是我們言語行為的根源、動力,一個念頭累積久了,就會有形無形地展現在言語上,甚至爆發在行動上。

Namo Amituofo!

September 1 2019

Sep 1, 2019

Master Huijing’s Short Dharma Teachings about Deep Belief in Cause and Effect

深信因果

A practitioner must have a foundation upon which to commence practicing. In Buddhism this is the deep belief in cause and effect. If we have a strong sense of cause and effect, we must review and care about our threefold karma from time to time, and decide whether the karma violates the law of cause and effect.

Do we see good rewards for good deeds and bad retribution for bad deeds? Are we receiving the effects resulting from the causes we have made? All existences, even tiny matters, result from cause and effect. This principle won’t deviate a bit, as its accuracy is even more precise than that of a computer.

(to be continued tomorrow)

修行人修行一定要有一個基礎,就是「深信因果」,因為有深刻的因果觀念,就會時刻檢點、注意自己的三業行為有沒有違背因果?

所謂「善因善果、惡因惡果,自因自果」,點點滴滴都有因果存在,這個因果律在宇宙中是絲毫不會差錯的,它的準確度比電腦還要精密準確。

Namo Amituofo!

August 31 2019

Aug 31, 2019

Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha

皈命彌陀

The three aspects of Amitabha’s Pure Land teachings are: Amitabha’s Pure Land, Amitabha himself and his deliverance of sentient beings. All are within Amitabha Buddha’s 48 vows, which were accomplished 10 eons ago, perfectly and completely. Because of this, Amitabha Buddha is a Buddha that can deliver all sentient beings of the ten directions.

彌陀的淨土、彌陀的本身,以及眾生的救度這三項內容,都在阿彌陀佛的四十八願當中。阿彌陀佛的四十八願早在十劫之前就已經完成了,就已圓滿無缺了, 因此阿彌陀佛祂也成了能夠救度十方眾生的佛。

Namo Amituofo!