October 28 2019

Oct 28, 2019

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

深信因果

The foundation of Buddhism rests on cause and effect in the three periods of time, retribution due to good and evil karma, and reincarnation within the Six Realms,Thus, all Buddhists should deeply believe in cause and effect. Due to causes, we should willingly accept and joyfully bear all effects. This is known as “clearing past karma according to conditions, and to cease making new karma”. Unless this is done, more and more karma is accumulated, and its effects never end.

佛教的基礎是三世因果、善惡報應、六道輪迴,所以學佛者要「深信因果」,既是因果就要甘心領受,歡喜承擔,以之「隨緣消舊業,更莫造新殃」,否則業上加業,永無了時。

Namo Amituofo!

October 27 2019

Oct 27, 2019

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

皈命彌陀

(continued)

The Name of Amitabha is also his light. Master Shandao calls it the Name of Light. Amitabha’s“Name is comprised of both his body and his light”. Amitabha Buddha requires name-recitation in his Fundamental Vow, so that all sentient beings follow Amitabha’s vow only if they recite his Name. They are intimate with Amitabha only if they recite his Name and they will be embraced with his light only if they recite his Name.

再者,這一句彌陀名號,同時也是「名即光」,名號就是阿彌陀佛的光明,所以善導大師說:「光明名號」。因為「名即體、名即光」,所以阿彌陀佛就以稱名為祂的本願,使得凡是念佛的人,他只要稱名,就順佛願;只要稱名,就與佛親;只要稱名,就蒙光攝取。

Namo Amituofo!

October 26 2019

Oct 26, 2019

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

皈命彌陀

How can we be fully intimate with Amitabha Buddha? We are unable to perceive Amitabha’s compassion, we are unable to perceive Amitabha’s wisdom (which is a Buddha realm), we are unable to understand Amitabha’s good marks in the form of light. We are unable to contemplate for Amitabha’s merit and virtues, and we are unable to understand Amitabha’s infinite power.

However, because of Amitabha’s Name with a myriad of virtues, and because the “Name is the teaching” and the “Name is the body”, we can recite the Name, and immediately connect with Amitabha’s body in substance.

(to be continued)

我們凡夫怎麼跟阿彌陀佛親,跟阿彌陀佛近呢?阿彌陀佛的慈悲,我們也思惟不來;阿彌陀佛的智慧,是佛的境界,我們也理解不來;阿彌陀佛的相好光明,我們也觀想不來;阿彌陀佛的功德,阿彌陀佛的神力,我們更不能理解。

可是因為南無阿彌陀佛這一句萬德洪名,是「名即法」,是「名即體」,所以稱念這一句名號,就跟祂的本體互相感通道交,祂的本體就會顯現,所謂「應聲即現」,因為這一句彌陀名號,是名即體。

Namo Amituofo!

October 25 2019

Oct 25, 2019

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

淨土信仰

Regardless of the Five Gravest Offenses and the Ten Unwholesome Deeds, regardless of slandering the right dharma or lacking the roots of virtues, as long as one can change his mind, recite Amitabha’s Name, and aspire to be reborn in the Pure Land, he will attain rebirth. Amitabha’s practices are his practices. Even if he never practiced in his entire life, through Amitabha he has a myriad of practices.

Even if he had no aspiration for enlightenment, he has the same aspiration as Amitabha. All of this is given through Amitabha’s boundless compassion and vow power.

不管五逆十惡,不管謗法闡提,他只要能夠迴心念佛、願生淨土,都能夠往生;彌陀的萬行就是他的萬行,他雖然一生沒有修行,也等於擁有這些萬行;沒有發願,也等於擁有這些大願,因為背後有彌陀的慈悲,有彌陀的願力。

Namo Amituofo!

October 24 2019

Oct 24, 2019

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

淨土宗宗風俗諦

A Buddhist learner must understand the basic concept that past karma is cleared according to conditions. How is past karma cleared according to conditions?

If possible, we should not argue under any circumstances. This is because they are our own karmic obstructions and we should voluntarily accept them, even under adverse conditions. We should never react with the attitude of a tooth for a tooth.

However, if we don’t share our feelings and views in a constructive manner; but, suppress them, we may cause psychological disorders. If possible, it is better not to allow anger and resentment to accumulate.

學佛者要有一個很基本的觀念,就是「隨緣消舊業」,那要怎樣隨緣消舊業呢?就是凡事盡量無諍,因為這是自己的業障,應該逆來順受,而不以牙還牙,所以不與人諍。

但是,若只是外表不與人諍,卻積壓在心中的話,那也不好,會造成精神病,所以最好內心不生氣,也不將怨氣存在心中。

Namo Amituofo!

October 23 2019

Oct 23, 2019

An excerpt from the Chapter on the Meditative Virtues in the Commentary on the

Contemplation Sutra

善導大師語錄《觀經疏》〈定善義〉:

Amitabha Buddha appears instantly upon hearing the recitation of his Name. He thus assures the rebirth of the Amitabha-reciter.

彌陀應聲即現,證得往生。

Namo Amituofo!

October 22 2019

Oct 22, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

The entire Contemplation Sutra aims at delivering sentient beings in this world of Fivefold Turbidity, particularly those evil beings suffering from reincarnation. It indicates that ordinary beings are the fundamental and main target of deliverance in the Pure Land teachings. It also explains that, all sentient beings who believe Amitabha’s Fundamental Vow, and recite Amitabha’s Name, will be reborn in the Land of Bliss. It is a Sutra, spoken by Shakyamuni Buddha that best suits the aptitude of sentient beings of the Dharma Ending Age. It is a Sutra revealing the light of Amitabha’s Fundamental Vow and the way that ordinary beings can be delivered.

整部《觀經》始終都是為了救度五濁凡夫、常沒惡人所說的經典;是顯示淨土門所被之機以凡夫為本、為正,為如斯凡夫所說的經典;是說明一切凡夫,但信彌陀本願,但念彌陀名號,皆得往生極樂世界的經典;是釋尊觀見機教成熟而說的一部末法濁世機教相應的經典;是彌陀本願之光、凡夫得救之道的經典。

Namo Amituofo!

October 21 2019

Oct 21, 2019

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

深信因果

The closer we come to the Dharma Ending Age, morality in the world declines more quickly. When people become more greedy, angry and deluded, there are more frequent incidents of killing, robbing, raping, and cheating. The fundamental cause of of these immoral acts is ignorance of the karmic retribution of cause and effect.

If we know a bit about the karmic retribution of cause and effect, we can be sincere and scrupulous in our relationships and all we think and do. We will not forget the law of cause and effect when we deal with matters and people. If our minds are pristine and accommodating, our homeland will eventually be at peace and joyful.

愈至末法時代,世風愈趨下流;人心貪瞋癡慢日盛,社會殺盜淫妄頻傳;論其根本,皆由不知因果報應的事理。

倘使稍知因果報應,則舉心動念,便能閑邪存誠;行事為人,不敢違背因果; 人心因之純厚,家國終致安樂。

Namo Amituofo!

October 20 2019

Oct 20, 2019

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

皈命彌陀

(continued)

It is just like a mother who pays full attention to taking care of her son living in the intensive care ward in a hospital. Though she does not always stay with her son, as she has to deal with other matters, she always thinks of him. It is the same for Amitabha-reciters. We pay full attention to Amitabha Buddha. It seems our Amitabha-recitation is interrupted when we talk and do other things. However, when all of these are finished, our mind will naturally return to our Amitabha-recitation. As it is said, “The bamboo are tied tightly; however, it cannot obstruct the water from flowing through. The mountain is very high; but, it cannot prevent the clouds from passing by.”

但如同一位全心全意在醫院關注照顧生重病住院兒子的母親,即使人不在病房兒子身旁,必須處理其他事情時,但心思可說仍全在她的兒子上;念佛人的心念也是如此,全心全意在阿彌陀佛上,做事說話時表面上念佛看似間斷,當事情過了,我們的心自然又恢復到憶佛念佛來,所謂「竹密不妨流水過,山高豈礙白雲飛」,這個就是無間之意。

Namo Amituofo!

October 19 2019

Oct 19, 2019

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

皈命彌陀

The relationship between Amitabha Buddha and reciters is inseparable. Only those who do not recite Amitabha’s Name are separate from Amitabha Buddha. If you don’t recite Amitabha’s Name, you do not have the three kinds of relationships with Amitabha, nor do you have Amitabha’s embrace to form one entity of “aptitude” and “teaching”.

However, it does not mean that Amitabha Buddha will be separated from us when we do not recite his Name during sleep. Most people cannot recite Amitabha’s Name non-stop during the day. For instance, when we think, talk, or engage in complicated work, Name-recitation is bound to be interrupted.

念佛的人跟阿彌陀佛的關係是無間的,不念佛的人跟阿彌陀佛就間斷了,因為你不念佛,就沒有那三種緣,也沒有機法一體的關係,所以是有間斷的。

但這並不表示說,我們念佛人,睡覺的時候沒有念佛,那就跟阿彌陀佛有間斷了!而且, 大部份的人, 不可能白天無時不刻稱名念佛不斷, 比如思考動腦筋、與人談話、做複雜事情時,稱名就會間斷。

(to be continued)

Namo Amituofo!

October 18 2019

Oct 18, 2019

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

淨土信仰

Master Honen employed an analogy based on gold: He said, “gold wrapped with a silk cloth or gold wrapped with a weed are the same gold.” This means, if we use a beautiful box to store a piece of gold, or use a tattered cloth to wrap a piece of gold, the value of the gold does not change, no more and no less.

This teaches us that rebirth does not rely on the virtues and offenses of a person, both a good man and a bad man who recite Amitabha’s Name will be reborn in Amitabha’s Pure Land. This is because rebirth relies on Amitabha’s Name. As far as rebirth is concerned, the chances won’t be greater if you are good; or reduced if you are bad.

Upon arrival in the Pure Land, we can throw away all of our past good and evil karma, and entirely receive the merits and virtues of Amitabha’s Name.

法然上人有一個黃金的譬喻:「如以錦鏽包黃金,與以蒿苞包黃金,同是黃金也。」意思是說用一個高貴漂亮的盒子裝黃金,和用破布包黃金,對於黃金的本質來說,沒有增加也沒有減少。

善惡凡夫同稱這一句彌陀名號,不是靠我們的善惡來往生,對往生來說,善不增,惡不減,都是依靠彌陀名號到淨土。到淨土之後,就拋開善惡凡夫的業,而完全領受這一句名號的功德。

Namo Amituofo!

October 17 2019

Oct 17, 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 group of people is not harmonious, all of them should examine themselves. A non-harmonious group results from the non-harmonious mind of each individual.

Moreover, if our mind is harmonious, the group will be harmonious as well. So, there is a saying from Elder Mang – if it doesn’t work, search for the reasons in yourself. When you say or do something, if you cannot get the expected results, you should examine yourself. Don’t just blame others’ faults, or others’ non-cooperation. If we do, we will not improve ourselves.

如果一個團體裡面有不和諧,人人都應該反省自己,是因為自己有不和諧的心,才有不和諧的團體;再者,如果我們的心和諧,這個團體就會和諧。

所以,孟子有一句話說:「行有不得,反求諸己。」講話做事、表達出去的,不能達到預期的效果,我們就要檢討自己,不能只怪是別人的錯誤,或是別人不配合我,如果是這樣的話,那就不能改進自己了。

Namo Amituofo!

October 16 2019

Oct 16, 2019

A quote from the Chapter on the Meditative Virtues from Master Shandao’s Commentary on the Contemplation Sutra

善導大師語錄《觀經疏》〈定善義〉

If those who believe and accept the Pure Land teaching, renounce the body that suffers endless rebirth in the Saha Land (such as the Eight Sufferings, the Five Sufferings and the suffering of the Three Wicked Realms) and they practice it immediately , one should explain it further. Use all means with full strength, without hesitation, even sacrificing one’s life. If there is one person that can renounce suffering and escape from the endless cycle of rebirth, it is called ‘genuine gratitude to the Buddha’. Why?

All Buddhas appear in the world to advise and deliver sentient beings, through various kinds of expedient means. They do not intend to ask them to refrain from doing evil and to cultivate worldly blessings, so as to enjoy human and heavenly happiness. Human and heavenly joys are just like lightning. They have to be renounced in a short while. Hence, they have to return to the Three Wretched Realms and suffer again for a long period of time.

Because of these causal conditions, the Buddhas advise them and urge them to aspire to be reborn in the Pure Land, and look forward to unsurpassed Enlightenment / Bodhi. That is the reason why I take this opportunity to urge you to vow to be reborn in the Pure Land. This is known as the original intent of all Buddhas.

For those who do not become excited, believe, and practice [upon hearing the teachings], it is said in the Sutra of Pure Enlightenment: “ Those who hear the Pure Land teachings yet seem not to hear, and those who read the Pure Land teachings yet seem not to read, we should know, they must have come from the Three Wretched Realms. Their heavy karmic obscuration have not cleared; so, they have no inclination to believe at present. The Buddha says: such a person cannot yet attain liberation.”

This sutra also says: “If a person hears of the Pure Land teaching and feels a mixture of regret and delight, and he is so electrified that his hair stands on end, he must have heard and practiced this teaching in his past lives. Now, he hears it again in this life and rejoices in it. If he practices with ‘right mindfulness / Amitabha-mindfulness,” he will certainly be reborn in the Land of Bliss.

欲得捨此娑婆生死之身,八苦、五苦、三惡道苦等,聞即信行者, 不惜身命,急為說之。若得一人捨苦出生死者,是名真報佛恩。何以故?

諸佛出世,種種方便勸化眾生者,不欲直令制惡修福,受人天樂也。人天之樂,猶如電光,須臾即捨, 還入三惡,長時受苦。 為此因緣,但勸即令求生淨土,向無上菩提。 是故今時有緣相勸,誓生淨土者,即稱諸佛本願意也。

若有人聞說淨土法門,聞如不聞,見如不見;當知此等,始從三惡道來,罪障未盡,為此無信向耳。佛言: 我說此人未可得解脫也。

若人聞說淨土法門,聞即悲喜交流,身毛為豎者,當知此人,過去已曾,修習此法,今得重聞,即生歡喜,正念修行,必得生也。

Namo Amituofo!

October 15 2019

Oct 15, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

In the Contemplation Sutra, Shakyamuni Buddha guides all those who practice the meditative and non-meditative virtues, to practice the exclusive recitation of Amitabha’s Name. With respect to Amitabha Buddha’s Fundamental Vow, it is Amitabha Buddha’s Name of perfect Enlightenment. What does Amitabha Buddha attain in his perfect Enlightenment?

It is his Name, with immeasurably boundless merits and virtues, is the proper cause, proper practice, and karma of assurance for rebirth of sentient beings in the ten directions.

在《觀無量壽經》中,是以定善跟散善來引導歸入專念彌陀名號,以阿彌陀佛的本願來講的話,就是阿彌陀佛的正覺名號,阿彌陀佛成正覺成就了什麼?

就是成就了這一句無量無邊不可思議的功德名號,來做為十方眾生往生的正因、正行、正因、正行、正定業。

Namo Amituofo!

October 14 2019

Oct 14, 2019

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

深信因果

A Buddhist should understand all worldly joy and sadness, fortune and misfortune, success and failure, gain and loss, are the results of our karma from past lives, in conjunction with present ripened conditions. If we had no karma, we would be a sacred being or a Buddha, who do not reincarnate in the Six Realms. Reincarnation is the retribution of karma from past lives. Unfortunately, we forget this. However, the Law of Cause and Effect is still valid, retribution will come into effect when the proper time comes.

So, the Buddha says, “If one wishes to know his past life, one’s retribution in the present life is his biggest clue. If one wishes to know his future life, one’s karma in the present life is creating it. Those with more wholesome karma will be reborn as a human, and those with more unwholesome karma will fall into hells. If they recite Amitabha Buddha’s Name, they will be reborn in the Land of Bliss with reliance on the Buddha’s power.

學佛的人要了解,世上的苦樂禍福、成敗得失都是我們過去所造的業逢緣而呈現的,如果我們沒有造業,今天我們就成仙、成佛了,不會在這凡間輪迴。會在凡間輪迴,都是過去世造了種種的業,只是我們忘記了,但是因果不昧,時間一到自然受報。

所以佛陀說「欲知前世因,今生受者是;欲知未來果,今生做者是」。善業多者轉生為人, 惡業多者墮落地獄,若念阿彌陀佛則靠佛力往生極樂世界。

Namo Amituofo!

October 13 2019

Oct 13, 2019

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

皈命彌陀

(continued)

That means, Amitabha Buddha makes the following vow for sentient beings of the ten directions, so long as he becomes a Buddha, he can assure sentient beings of the ten directions who recite his Name, rebirth in his Land of Bliss. If he is unable to allow sentient beings of the ten directions, who recite his Name, to be reborn in the Land of Bliss, he will not attain perfect Enlightenment and become a Buddha.

Because of this vow, he naturally has an intimate relationship with sentient beings of the ten directions, particularly Amitabha-reciters. This relationship is even more intimate than that between parents and children.

也就是阿彌陀佛為十方眾生發了「只要祂成佛的話,必定使十方眾生稱祂的名號而往生祂的極樂世界,如果不能夠使十方眾生稱祂的名號,而往生極樂世界,祂就不能成正覺,就不能成佛」。

因為有了這個願,所以自自然然的跟十方眾生,尤其是跟念佛人,就有了比父精母血的父子母女之親還要更親的關係。

Namo Amituofo!

October 12 2019

Oct 12, 2019

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

皈命彌陀

The relationship between Amitabha-reciters and Amitabha is close and intimate. It is not because we recite his Name that we are intimate, or because we have the Buddha-nature that makes us close, or because we set forth the Four Great Vows and practice the Six Paramitas.

It is because there is a Buddha among all Buddhas of the ten worlds, and the three periods of time, who made The Vow stating “if they are not reborn, I will not attain perfect Enlightenment”. Because of this he has the most intimate relationship with sentient beings in the ten directions.

(to be continued)

我們念佛人跟阿彌陀佛親,不是因為我們念佛人念佛了,就跟阿彌陀佛親,或者是我們有佛性所以跟阿彌陀佛親,或者我們發四弘誓願、行六度萬行,所以就跟佛親,都不是這樣。

是因為在十方三世恆河沙數諸佛當中,有一尊佛祂為十方眾生發下了「若不生者,不取正覺」的願,所以才跟十方眾生有了這種親緣。

Namo Amituofo!

October 11 2019

Oct 11, 2019

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

淨土信仰

(continued)

Amitabha gives us the clean and bright Dharma; but, where is it? It’s within the six-syllable Name – Namo Amituofo. Thus it is said,“ the purpose of the Name is to enable sentient beings to accomplish all merits and virtues”, where are the merits and virtues necessary for us to accomplish rebirth in the Land of Bliss? They are, of course, within the six-syllable Name – Namo Amituofo. In this way, we have the necessary merits and virtues for rebirth, and enough for perfect and complete accomplishment of the Six Paramitas, by mere recitation of Namo Amituofo. So, the Name is the crystallization of the Six Paramitas.

阿彌陀佛把清白之法送給我們,那「清白之法」在哪裡呢?就在「南無阿彌陀佛」六字名號當中。如果說「令諸眾生,功德成就」,那麼阿彌陀佛讓我們成就往生極樂世界的功德在哪裡?當然也就在「南無阿彌陀佛」六字名號,使得我們只要念「南無阿彌陀佛」,往生的資糧功德就具足了,六度萬行就具足圓滿了,所以,六度萬行的結晶就是這句名號。

Namo Amituofo!

October 10 2019

Oct 10, 2019

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

淨土信仰

Specially seek the clean and bright teaching for endowing benefits to all sentient beings. Through accomplishing the full and complete Land of Bliss, and accomplishing the Buddha Body to save us, Amitabha Buddha sought the clean and bright teaching.

The money we earn in the world, all things we do are not clean and bright, as they are tainted with greed, anger, delusion, defilement, and poison.

Amitabha Buddha has no awareness of desire, no awareness of hatred, and no awareness of harm. He also dwells in the Dharma of Emptiness, No-Mark, and No-Vow. That means he has: no greed, hatred, delusion, ignorance, or attachment. The Dharma he sought is, of course, clean and bright.

The clean and bright Dharma is not for his own and self-benefitting, but for benefitting others, so it is said, “for endowing benefits to all sentient beings”

(to be continued)

「專求清白之法,以惠利群生」:阿彌陀佛為了圓滿極樂世界,為了成就佛身救度我們,祂所求的是清白之法。

我們世間所賺的錢、所做的事情,都不是清白的,都是有漏的、有貪瞋癡的、污染的、有毒素的。

阿彌陀佛既然沒有「欲覺、瞋覺、害覺」,而且「住空、無相、無願之法」,也就是沒有貪瞋癡,沒有無明執著,當然所求的法都是清白之法。

清白之法都不是為了祂自身,自利是為了利他,所以說「以惠利群生」。

Namo Amituofo!

October 9 2019

Oct 9, 2019

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

淨土宗宗風俗諦

All matters in the world and in me are as one entity. All friends and enemies are equal. There is no difference between you and me. We learn to treat all people as our parents and children, so that we can accept, respect, accommodate, love, and cherish each other. We shouldn’t compare or argue with them. There is no dissatisfaction, no complaint, no hatred, no negligence, no anger, and no opposition.

天地萬物,與我一體,冤親平等,自他無別。學習把一切人看成是自己的父母、兒女,彼此接納,互相尊重、包容、疼愛、憐惜,不相比較、計較、不平、不滿,不相憎嫉、違戾、憤恨、敵對。

Namo Amituofo!

October 8 2019

Oct 8, 2019

A quote from Master Shandao from the Chapter on the Meditative Virtues in the Commentary on the Contemplation Sutra

善導大師語錄

《觀經疏》〈定善義〉:

In cultivating the cause of rebirth, aspirants must be of right mind, should not doubt Amitabha’s deliverance through Name recitation, and should not pursue mixed practices. Otherwise, though they may attain rebirth, they will remain inside the tightly closed flower. This is known as rebirth in the border land, or remaining in the embryonic palace.

Because the Bodhisattva of Great Compassion comes to reveal the Samadhi of the Flower Blossom, the obstruction due to doubt is cleared. Subsequently, the flower palace is fully opened, and one’s bodily marks become splendid. They are carried by other Dharma companions to attend the Buddha’s assembly.

修因正念,不得雜疑。雖得往生,含華未出, 或生邊界, 或墮宮胎;或因大悲菩薩入開華三昧,疑障乃除,宮華開發,身相顯然,法侶攜將遊於佛會。

Namo Amituofo!

October 7 2019

Oct 7, 2019

Master Huijing’s Short Dharma Teachings on the Contemplation Sutra

《佛說觀無量壽經》

For the sake of guiding all practitioners of other Buddhist teachings, the Contemplation Sutra comprehensively speaks of the thirteen kinds of meditative and non-meditative virtues, the Three Meritorious Deeds, and the Nine Levels in the beginning. However, in the Chapter on Dissemination, it discards all of these as the Buddha 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.”

So, in the Chapter on Dissemination, the teaching to be disseminated is “holding the Name”, not contemplating the Buddha, nor the Three Meritorious Deeds and Nine Levels. Thus, Master Shandao says, “Though preceding passages spoke of the merits of the meditative and non-meditative virtues, the Buddha’s underlying wish is that sentient beings recite Amitabha’s name single-mindedly.” That is “Name-recitation in accord with the Fundamental Vow”.

《觀經》是為了先引導其他法門的根機,所以廣說「十三種定善」和「三福九品的散善」這些諸行道理,可是到了〈流通分〉就完全捨棄這些,佛就告訴阿難說:「汝好持是語,持是語者,即是持無量壽佛名。」

所以,〈流通分〉是流通「持名」,不是流通「觀佛」以及「三福九品」。因此善導大師就說「上來雖說定散兩門之益」,可是「望佛本願,意在眾生,一向專稱彌陀佛名」,這就是「本願稱名」。

Namo Amituofo!

October 6 2019

Oct 6, 2019

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

深信因果

In the universe there exists a natural and irresistible force of karmic retribution, it is called cause-and-effect. Fearing the karmic retribution of cause-and-effect should be our primary motivator. It can be said that it is an inconceivable mystical force that monitors us in all times and all places. So, a Buddhist learner should always take the fear of cause-and-effect as his first priority. Because of this fear, we will focus on seeking liberation from cause and effect in the three periods of time.

宇宙之間,有自自然然、無可抵擋的因果報應的力量存在。「因果報應」是我們學佛的人應該要優先畏懼的。可以說在在處處、時時刻刻,都有法界不可思議的神秘力量在監視,所以學佛的人要把畏懼因果擺在第一位,也由於畏懼因果才會想到尋求解脫三世因果。

Namo Amituofo!

October 5 2019

Oct 5, 2019

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

皈命彌陀

(continued)

“Amitabha is the King of all Buddhas”, as stated in the Infinite Life Sutra. Amitabha Buddha is also foremost in light. In the Infinite Life Sutra, it says, “His is the noblest among all kinds of light.” It also says, “The majestic light of the Buddha Amitayus is the most exalted. No other Buddha's light can match his.”

Amitabha is the Buddha of Infinite Life, Infinite Light, and Unimpeded Light. Amitabha Buddha delivers sentient beings in the ten directions proactively, equally, and unconditionally. He is also a Buddha who forms one entity with the aptitude of Amitabha-reciters and his teaching.

阿彌陀佛是諸佛之王的佛。《無量壽經》說:「阿彌陀佛是諸佛中之王也。」阿彌陀佛也是光中之尊的佛。《無量壽經》說:「光明中之極尊也。」又說:「威神光明最尊第一,諸佛光明所不能及。」

阿彌陀佛是無量壽佛、無量光佛、無礙光佛,是主動、平等、無條件救度十方眾生的佛,是跟念佛眾生機法一體的佛。

Namo Amituofo!

October 4 2019

Oct 4, 2019

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

皈命彌陀

(continued)

Amitabha is a Buddha who embraces without forsaking. In the Contemplation Sutra, it says, “His light shines universally upon the lands of the ten quarters, embracing, and not forsaking, those who are mindful of the Buddha.” Whether a person is kind or evil, wise or foolish, Amitabha Buddha’s light shines on him, protects him, waits for him, and receives him, as long as he recites his Name.

Amitabha is a Buddha who comes to welcome us near the end-of-life. In the Amitabha Sutra, it says, “When that person approaches the point of death, Amitabha Buddha and the sacred assembly will appear before him.” Regardless of the magnitude of his blessings, or the proficiency of his practices, all those who exclusively hold fast to his Name will be naturally welcomed by Amitabha Buddha and the sacred assembly. He will be received to be instantly reborn in Amitabha’s reward land.

(to be continued)

阿彌陀佛也是攝取不捨的佛。《觀無量壽經》說:「光明遍照十方世界,念佛眾生攝取不捨。」眾生不論他是善惡賢愚,只要念佛,阿彌陀佛光明照耀他、保護他、等待他、接引他。

阿彌陀佛是臨終來迎的佛。《阿彌陀經》說:「其人臨命終時,阿彌陀佛與諸聖眾,現在其前。」凡是專一不二執持名號的人,不管他罪福多少、功行高低 ,臨終佛與聖眾自然來迎,即時往生彌陀報土。

Namo Amituofo!

October 3 2019

Oct 3, 2019

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

皈命彌陀

(continued)

Amitabha Buddha also enables all sentient beings to accomplish merits and virtues. In the Infinite Life Sutra, it says, “He adorned his practices with a great store of merits. By so doing, he enabled sentient beings to partake of it.” So, throughout the process of achieving Buddhahood, Amitabha Buddha himself enables sentient beings to accomplish the merits and virtues necessary for rebirth, and achieving Buddhahood.

Amitabha Buddha assures rebirth through Amitabha-recitation. It says in the 18thVow, “if those who recite my name even ten times should not be born there, may I not attain perfect Enlightenment.” As Amitabha has already attained perfect Enlightenment, sentient beings are assured of rebirth through name-recitation.

(to be continued)

阿彌陀佛也是令諸眾生功德成就的佛。《無量壽經》說:「以大莊嚴,具足眾行,令諸眾生,功德成就。」所以,阿彌陀佛成佛的本身,就是使我們眾生成就往生成佛的功德。

阿彌陀佛是念佛必生的佛。第十八願說:「乃至十念,若不生者,不取正覺。」彌陀既已成正覺,眾生稱念必得生。

Namo Amituofo!

October 2 2019

Oct 2, 2019

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

皈命彌陀

(continued)

Amitabha is also a Buddha who opened the Dharma-store for sentient beings. In the Infinite Life Sutra, it says, “I will open the Dharma-store for the multitudes and endow them all with treasures of merit.” (In order to complete the merits and virtues necessary for their departure from reincarnation within the Three Domains, the Six Realms, and rebirth in the Land of Bliss.)There they achieve Buddhahood, so that they can comprehensively deliver sentient beings in the ten directions.

Amitabha Buddha also carries the heavy karmic burdens of sentient beings on his back. In the Infinite Life Sutra, it says, “Without waiting for their request, he provides sentient beings with the Dharma. He does this for the multitude of poor beings, and carries their heavy karmic burdens on his back.”

(to be continued)

阿彌陀佛也是為眾生開法藏的佛。《無量壽經》說:「為眾開法藏,廣施功德寶。」阿彌陀佛為十方眾生完成脫離三界六道輪迴、往生極樂淨土成佛的功德,並使其能夠廣度十方眾生,所以說「為眾開法藏,廣施功德寶」。

阿彌陀佛也是一位荷負群生的佛。《無量壽經》說:「以不請之法,施諸黎庶,荷負群生,為之重擔。」

Namo Amituofo!

October 1 2019

Oct 1, 2019

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

皈命彌陀

What kind of Buddha is Amitabha? Amitabha is a Buddha who has made vows for sentient beings. In the Infinite Life Sutra, it says, “For five full kalpas he contemplated his vows, and then chose the most pure practices for the establishment of his Buddha-land." So, Amitabha is a Buddha who has made vows after contemplating for five full kalpas for sentient beings.

Amitabha is also a Buddha who cultivated and practiced throughout countless kalpas to fulfill his vows for sentient beings. In the Infinite Life Sutra, it says, “During inconceivable and innumerable kalpas, he cultivated the immeasurable meritorious practices of the Bodhisattva Path.”

(to be continued)

阿彌陀佛是怎樣的佛呢?阿彌陀佛是為眾生發願的佛。《無量壽經》說:「具足五劫,思惟攝取,莊嚴佛國,清淨之行。」所以,阿彌陀佛是為眾生五劫思惟發願的佛。

阿彌陀佛也是為眾生永劫修行的佛。《無量壽經》說:「以不可思議,兆載永劫,積植菩薩,無量德行。」

Namo Amituofo!

September 30 2019

Sep 30, 2019

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

淨土信仰

Amitabha-recitation, by itself, is already regarded as demonstrating a person’s reliance on the vow power of Amitabha Buddha. It is similar to sailing on a ship. Once we get on the ship, we are guaranteed to reach the other shore. It is because that ship provides a direct voyage to the City of Nirvana. There aren’t any obstructions or any chances to fail. The reciter must reach the destination.

念佛的本身就已經依靠阿彌陀佛的願力了,就像坐船,只要上了船就必定到彼岸,因為這一條船的目標就是直通涅槃城,而且是不受障礙、萬無一失、必然會到達的。

Namo Amituofo!

September 29 2019

Sep 29, 2019

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

Worldly Truths

淨土宗宗風俗諦

When three persons gather together, one of them must be my teacher. When any of them acts with greed, hatred, delusion, and arrogance, he is acting as my reflection.

It is not easy to discover one’s true face; so, we have to be thankful for others who let us know what we can improve.

三人行必有我師,別人的起心動念,貪瞋癡慢,都是自己的影子、自己的分身。人不易發覺自己的真貌,故應體諒包容,更應感恩對方的示現,使自己知所改進。

Namo Amituofo!

September 28 2019

Sep 28, 2019

A verse from the Chapter on the Meditative Virtues from the Commentary on the Contemplation Sutra

善導大師語錄《觀經疏》〈定善義〉:

Among those reborn while still possessing doubt concerning Buddha’s wisdom and Name, their flower has not yet blossomed. This state is similar to an embryo that is not quite ready to be born, flower petals that are tightly closed, or like joining one’s palms together.

They still have the joy of the Dharma, without any suffering, while inside. Once the obstruction of doubt is cleared, the flower will blossom in a moment.

Then, their eyes and ears will be sharp, and their bodies will be golden. They will be presented and dressed in jeweled clothing created by bodhisattvas.

They will also achieve the Threefold Perseverance, when the light touches their body. And, they descend from the golden altar if they wish to immediately see the Buddha.

They are welcomed by other Dharma companions in the assembly, and when they see the Buddha’s face, they will praise his goodness.

帶惑疑生華未發,合掌籠籠喻處胎;

內受法樂無微苦,障盡須臾華自開。

耳目精明身金色,菩薩徐徐授寶衣;

光觸體得成三忍,即欲見佛下金臺;

法侶迎將入大會,瞻仰尊顏讚善哉。

Namo Amituofo!

September 27 2019

Sep 27, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

In the Contemplation Sutra, though it talks at length about the thirteen meditative contemplations, and the non-meditative virtues of the Three Meritorious Deeds in nine levels, it is just a guidance. The eventual aim is to urge us to hold Amitabha’s name.

So, at the end of the Sutra Shakyamuni Buddha tells Ananda: “Bear these words wellin mind. To bear these words in mind means to hold fast to the Name of the Buddha Amitayus."

Singly and exclusively, not mixed, holding the Name of the Buddha Amitayus. “ To bear these words in mind means to hold fast to the Name of the Buddha Amitayus”.

It does not instruct us to contemplate the marks of Buddha Amitayus. So, the conclusion of the Contemplation Sutra is holding the Name, which is exactly the same objective as the Infinite Life Sutra.

《觀無量壽經》雖然前面很長的經文都在講十三定觀以及三福九品,可是這也是一種引導性的,目的還是要我們持名念佛。

所以,經文最後就講:「佛告阿難,汝好持是語,持是語者,即是持無量壽佛名。」

專一的、不雜的、不退的來「持無量壽佛名」,叫做「汝好持是語,持是語者,即是持無量壽佛名」,並不是「觀無量壽佛相」的觀想,所以《觀無量壽經》的歸宗結頂也是在講「持名」,跟《無量壽經》的意旨完全一致。

Namo Amituofo!