Sept 30 2018

Sep 30, 2018
Master Huijing’s Dharma Words about Taking Refuge to Amitabha
皈命彌陀

Our Principal Buddha is Namo Amitabha Buddha. Principal Buddha should be only one, because, for faith, Principal Buddha is the most fundamental and the most important one, so it is not possible to have two or three.

It is special that the Land of Bliss is built by Amitabha, and the vows to deliver sentient beings are made by Amitabha. And, the reason why we can leave the Land of Saha and be reborn in the Land of Bliss is solely due to the accomplishment of Amitabha alone. So, the Principal Buddha of our teaching is only one Buddha – Namo Amitabha Buddha. Whatever we recite, we bow, we praise, we make offering, or we perceive, we contemplate, it is single and exclusive - Namo Amitabha Buddha.

我們的本尊，就是南無阿彌陀佛，本尊是獨一無二的。因為「本尊」是信仰中最根本最重要的，是只可有一，不可能有二有三。

尤其是極樂世界是彌陀所建的，救度眾生的願是彌陀所發的，我們之所以能夠離開娑婆往生極樂，也是單單由於彌陀一佛獨自成就，所以我們這個法門的本尊，只有南無阿彌陀佛一佛，無論是稱念、禮拜、讚歎、供養，或者思惟、觀想，都是專一南無阿彌陀佛。
Namo Amitabha!

Sept 29 2018

Sep 29, 2018
Master Huijing’s Dharma Words about Deep Faith in Aptitude and Teaching
機法深信

Generally, Buddhists find themselves to be high in aptitude and capacity, so they learn Ch’an Buddhism, and Tantric Buddhism, or drill on the doctrines of Buddhism, hoping that they can seek emancipation through their own effort. However, if they don’t practically experience, they cannot gain a bit wisdom; or if they don’t go through the process, they don’t know the difficulties.

So, usually they must go around a big circle, after they are earnest in resolving the matter of birth-and-death, or they are serious about liberation from  reincarnation, or they encounter catastrophes or serious illness, they will retrospect and review what they learn in the present life, and then they find they cannot resist [the karmic force of] birth-and-death?

If they die now, can they liberate from the cycle of birth-and-death, and leave reincarnation within the Six Realms? Or, are they still frustrated and lack of confidence [to be liberated]? If they have heard of the teaching of Amitabha-recitation, the ‘seed’ will emerge from their mind and they will recite Amitabha’s Name and rely on the Buddha. The Buddha will let them to rely on.

一般學佛的人都自認根器很高，是學禪、學密或研究教理的根器，想靠自己的力量來尋求解脫，但是所謂「不經一事，不長一智」、「事非經過不知難」，必須繞了一大圈之後，自己遇到災難了，或者生重病了，如果生死心切，對生死輪迴看得很重要，他就會回過頭來反省自己平生所學的能抵得了生死嗎？

如果現在死的話，從此就可解脫生死，脫離六道輪迴嗎？還是心中茫然沒有把握？如果他以前聽聞過念佛的道理，這時種子就會浮現，就會念佛、靠佛，佛會讓他有所依靠。
Namo Amitabha!

Sept 28 2018

Sep 28, 2018
Master Huijing’s Dharma Words about Right View on Buddhist teachings
佛法知見
(continued)

So, Master Tanluan says, “It is the reason why the adornment of splendid forms is the Dharma body [of the Buddha]”. From this point of view, for the image that we worship, whether it is a craved statue or a hand-painting, isn’t it the same as the Dharma body?

Since the adornment of splendid forms is the Dharma body [of the Buddha], they are different but inseparable, and they are in one entity but in different forms.

So, when we make offering to a Buddha image, prostrate before a Buddha image, we should treat it as a real Buddha. In this way, when we join our palms and make a prostration, we get connected with the Buddha right away. So, Master Shandao says, “Whenever sentient beings commences practicing in bodily action, and always prostrate the Buddha reverently, the Buddha can see immediately.”

所以，曇鸞大師才說：「是故相好莊嚴即法身。」從這一點來講，我們所膜拜的佛像，不管是雕刻的也好、手繪的也好，它跟法身，你說是同還是不同？

如果從這一點來講，相好莊嚴就是法身，是「異而不可分、一而不可同」的。

因此，我們供養佛像、頂禮佛像，就要把它視為真佛，這樣的話，我們一合掌、一頂禮，當下就跟佛相感通。所以，善導大師說：眾生起行，身常禮佛，佛即見之。

Namo Amituofo!

Sept 27 2018

Sep 27, 2018
Master Huijing’s Dharma Words about Right View on Buddhist teachings
佛法知見

The Dharma body (Dharmakaya in Sanskrit) of a Buddha is still and extinct in nature, so he cannot be visualized, listened and imagined because he is formless. Just because he is formless, he does not have a fixed form, or is confined or restricted to any fixed form. So, he can be manifested in any form as necessary under any circumstance. Whichever form he manifests, he still maintains his Dharma body with the manifested body in one entity with non-duality.
(continued tomorrow)

法身是寂滅性的，不是我們眾生能夠看、能夠聽、能夠想像的，所以是無相；但也由於是無相，沒有一個固定形象，不被一個形象所拘束、束縛，所以才能夠無所不相，要顯現什麼相，就能顯現什麼相，而所顯現的相，仍然不離法身，與法身一體不二。

Namo Amituofo!

Sept 26 2018

Sep 26, 2018
Master Huijing’s Dharma Words about Faith in Pure Land
淨土信仰
(continued)

Only those who wish to be reborn in that land should know, first of all, that although good and evil karmic of sentient beings are different and unequal in weight, Amitabha Buddha’s mind of universal deliverance is equal. If we can realize this point, those good people who attain the virtues through Amitabha-recitation should exert more effort in practicing good so as to repay Amitabha’s grace; and those evil people who are delivered by Amitabha should proactively should make corrections in their faults and practice. So, we should know our effort of repaying grace and practicing good is originated from being touched by Amitabha’s great compassion.

只是欲生彼國之人，應該首先知道眾生善惡雖然輕重不等，彌陀佛心卻是平等普濟。若能如此體悟，則善機感念佛德更加力行善事以報恩，惡機蒙佛救度自能洗心革面以行善。故生起真正報恩、行善的力量，其根源來自對彌陀大悲的觸動。

Namo Amituofo!

Sept 25 2018

Sep 25, 2018
Master Huijing’s Dharma Words about Faith in Pure Land
淨土信仰

In the text of the fulfillment of the 18th Vow, it says: immediately attaining rebirth even one thought.  It is valid because the reward of rebirth is based on Amitabha’s awesome power of Fundamental Vow, not on us - feeble, inferior and despicable ordinary beings. Therefore, regardless of good or bad aspirants, all of them can be reborn if they recite Amitabha’s name.

Having said ‘if they recite Amitabha’s name’, it does not reject other practices. It means, for aspiration to rebirth in Amitabha’s Pure Land, we do not rely on our power of any practice.

With respect to being sincere and scrupulous in our human relationships, avoidance of evil and cherishing good, holding precepts of diet and no-killing, helping the poor and the weak, practicing the Five Precepts and the Ten Wholesome Deeds, the Six Paramitas, even deep belief in the cause and effect, aspiration to rebirth in the Land of Bliss, all these are duties and obligations of Pure Land practitioners.
(to be continued tomorrow)

第十八願成就文說：「乃至一念，即得往生」。因為往生之功在彌陀巍巍的本願力，不在儜弱怯劣的凡夫身；故不問善機惡機，但念佛皆往生。

「但念佛」並非排斥其餘修行，而是欲生彌陀淨土，不依靠自己修行之力。若論敦倫盡份，閑邪存誠，持齋戒殺，濟貧扶弱，隨緣隨力行五戒、十善、六度，乃是深信因果、願生極樂的淨土行者分內之事。

Namo Amituofo!

Sept 24 2018

Sep 24, 2018
Master Huijing’s Dharma Words about Attributes of the Pure Land School of Buddhism: Worldly Truths
淨土宗宗風俗諦
(continued)

The content of the Worldly Truths in the Attributes of our school is derived from the two kinds of determinant deep faith of aptitude,  and of the teaching. Although it is impossible to follow the guiding rules, it is fine that we strive, in our best endeavor, to do in accordance with our own capacities and duties. It is just like an elephant can suck more water from the sea than a horse, and a horse can take more water than a deer. If it is a mosquito, the water it sucks will be even much less.

宗風俗諦的內容，都是從「機法兩種深信」開展出來的，雖然沒辦法全部做到，但就像面對大海，大象能吸的水就較多，相較於大象，馬所吸的水就較少，鹿所吸的又更少，而如果是一隻蚊子，所吸的水就少之又少了。總之，隨每個人的根機隨分盡力去做就對了。

Namo Amituofo!

[videos] Dharma Talk with Venerable Master Huijing in Vancouver

Namo Amituofo

On Sept. 22-23, we have the great opportunity to have a visitation from Venerable Master Hui Jing. 

The event and dharma talk was lived streamed, and was posted on YouTube.  You can find the playlist to the videos in this link:

https://www.youtube.com/playlist?list=PLTUjjnPO0rm4IyAxL9zR6wWGg7hzeJ_SY

Sept 23 2018

Sep 23, 2018
Master Huijing’s Dharma Words about Attributes of the Pure Land School of Buddhism: Worldly Truths
淨土宗宗風俗諦

Ordinary beings have no genuine mind, how can we ‘treat others the way Amitabha treats you’, as stated in the Worldly Truths in the attributes?

To learn our teaching, it is important to deeply realize the two kinds of determinant deep faith in aptitude, and in teaching. We know we are iniquitous ordinary beings – despicable, inferior, low-in-class, and incapable. If our mind is like this, we will be modest and amiable.

At the same time, we receive Amitabha’s  deliverance, then we should be compassionate and considerate to other people because Amitabha treats us like that.

We realize Amitabha’s great compassionate heart, and want to repay the grace with virtues, then we will have the temperament of ‘treating others in the way that Amitabha treats you’, and we naturally have this kind of admiration. With this mind of admiration, we naturally move forward bit by bit.
(to be continued tomorrow)

凡夫沒有真實心，要如何做到宗風俗諦所講的「彌陀如何為我，我便如何為人」呢？

學習我們這個法門，重要的是要有「機法兩種深信」的深刻體認，知道自己是罪惡生死凡夫，是卑劣、卑微、渺小、無能無力的，這樣他的心就會「謙卑柔和」；同時領受彌陀的救度，就會「恩慈體貼」，因為彌陀就是這樣對待眾生的。

我們體會彌陀的大悲心，知恩報德，就會流露出「彌陀如何為我，我便如何為人」的心情。這是自然會有的嚮往之心，有嚮往之心，自然就會一點一滴往這方面前進。

Namo Amituofo!

Sept 22 2018

Sep 22, 2018
Quotation of Master Shandao

A text about ‘those who commit the Five Gravest Transgressions and slander the teaching can be reborn’ in the ‘In praise of Dharma Practice’

All beings in other worlds, sacred and profane, travel around with their vow power; however, when they gain rebirth by dint of [Amitabha Buddha’s] vow in the Pure Land, no differences separate them. They all walk on irreversible path to Buddhahood.

《法事讚》「凡聖齊同」之文:
他方凡聖，乘願往來；到彼無殊，齊同不退。

Namo Amitabha!

Sept 21 2018

Sep 21, 2018
Master Huijing’s Dharma Words about the Infinite Life Sutra
《佛說無量壽經》
(continued)

[Amitabha Buddha] wants the monastic to attain the fruition of immeasurable light and infinite life there [in the Land of Bliss], and also wants the householders to attain the same fruition as the monastic.

He wants good people to attain the fruition of immeasurable light and infinite life there [in the Land of Bliss], and also wants those who have committed many offenses under evil karmic circumstances to attain the same fruition as the good people. He extends this to those beings in the realm of animals, hungry ghosts and hell as well. Once they are reborn in the Land of Bliss, they will attain the same fruition of immeasurable light and the infinite life as those pure practitioners.

It is said that “The Buddha’s mind is equal to all”.  For delivering sentient beings equally, and making sentient beings to attain the fruition of buddhahood equally,  [Amitabha Buddha] is in his best endeavor to take such an extraordinarily long period of time to cogitate [his 48 vows].

要使出家眾到那裏得到無量光、無量壽的果位，也要使在家眾到了極樂世界，也同出家人一樣得到那種果位；要使善人到極樂世界得到無量光、無量壽的果位，也要使一生都遇到惡緣而造惡多端的眾生到了那裏，跟善人一樣證得無量光、無量壽的果位；甚至地獄、餓鬼、畜生道的眾生，到了極樂世界，也跟其他有修行的、清淨的眾生，同樣得無量光、無量壽的果位。

所謂「佛心平等」，為了平等救度眾生、平等使眾生證到佛果，所以必須費盡心血地考慮那麼久的時間。
Namo Amitabha!

Sept 20 2018

Sep 20 2018
慧淨上人法語
《佛說無量壽經》

(continued)
Why is it necessary to take five eons to meditate and make the 48 great vows? It is because Amitabha’s vows are very vast and great, so it needs much longer time to think out. He does not just want to facilitate the monastic to attain rebirth, but also the householders; not just to facilitate good people to attain rebirth, but also evil people; not just to facilitate human beings to attain rebirth, but equally beings in Avici hells. Therefore, he needs such a long time to cogitate the details.

(continued tomorrow)

思惟四十八大願何必要費五劫那麼長時間呢？因為祂的心願非常廣大，所以思考的時間也必須非常漫長。祂不只是要讓出家人能夠往生，也要讓在家人能夠往生；不僅使善人往生，也要使惡人往生；不僅使人間的眾生往生，也要使阿鼻地獄眾生同等往生，所以才需要詳盡地考慮那麼久。

Namo Amituofo!

Sept 19 2018

Sep 19, 2018
Master Huijing’s Dharma Words about the Infinite Life Sutra
《佛說無量壽經》

The main theme of the Infinite Life Sutra is:
Based on Amitabha’s 17th Vow, Shakyamuni Buddha appears in this world with his compassionate vow to preach Amitabha’s  18th Vow -  delivering sentient beings of the ten directions, and to let us know that there is an Amitabha Buddha. This Buddha appears for delivering sentient beings of the ten directions.

Aimed at delivering sentient beings of the ten directions in countless eons ago and without being asked by us, Amitabha Buddha (previously known as Bodhisattva Dharmakara) has proactively taken five eons to meditate and make the 48 Great Vows for us.
(continued tomorrow)

《無量壽經》的大意是：
釋迦牟尼佛以阿彌陀佛的第十七願，悲願示現在這個世間，來宣講阿彌陀佛救度十方眾生的第十八願，來讓我們瞭解有一尊阿彌陀佛，這尊佛的出現是為了救度十方眾生。

為了救度十方眾生，在兆載永劫之前，不必經過我們十方眾生的祈求拜託，阿彌陀佛（法藏菩薩）就預先主動地為我們，以五劫的時間來思惟，發下了這四十八大願。

Namo Amitabha!

Sept 18 2018

Sep 18, 2018
Master Huijing’s Dharma Words about Taking Refuge to Amitabha
皈命彌陀

When we make an obeisance, our exclusive object of worship is Namo Amitabha Buddha, because He is our only Principal Buddha, and all other buddhas and bodhisattvas are not. Can we prostrate them then? Of course, we can show our reverence for them! However, they are not the specific Buddha or bodhisattva that we always make an obeisance to.

The main reason is that our prostration before Amitabha Buddha is one way of taking refuge with our body and mind in life and reliance on Amitabha’s deliverance. So, we prostrate ourselves before Amitabha Buddha to express our deep gratefulness for his kindness. The feelings of making obeisance to other buddhas and bodhisattvas are different. Being so, are we not paying respect to other buddhas and bodhisattvas? No, it is not. Conversely, we abide by the teachings of the buddhas – obeying their advices and instructions.

我們禮拜時，對象只有禮拜南無阿彌陀佛，祂是我們唯一的本尊，其他諸佛菩薩都不是我們的本尊，那可不可以禮拜？當然可以禮拜，只是我們不是專門的、常常去禮拜這些佛菩薩。

主要原因在於我們禮拜阿彌陀佛是一種身心性命的歸投、依靠彌陀的救度，所以對阿彌陀佛是感恩戴德的禮拜；對其他諸佛菩薩的禮拜心情就不一樣了。那這樣是不是對其他諸佛菩薩的不敬呢？其實不是，反而是「順佛教故」──隨順諸佛的教導。

Namo Amitabha!

Sept 17 2018

Sep 17, 2018
Master Huijing’s Dharma Words about Deep Faith in Aptitude and Teaching
機法深信

Wisdom indicates “enlightening the Mind and seeing the Nature, entering deeply into the Sutras and having wisdom like the ocean”. Enlightening the Mind and seeing the Nature is reaching a realm of enlightenment and awakening, witnessing and realizing the truth and the Buddha Nature. I wonder how many people can achieve it. As for entering deeply into the Sutras and having wisdom like ocean, it is even more difficult.

Relying on self-powered practices, one must hold precepts, practice meditation and attain wisdom in full before one can be liberated from the cycle of birth-and-death. However, are we capable of practicing this sagely path? Reviewing only this point, we know we do not afford to practice and learn it. So, what should we do? In front of us are fire trenches of the three wretched realms.

「慧」是指「明心見性，深入經藏，智慧如海」。「明心見性」，是達到開悟、覺悟的境界，印證了真理和佛性，此世有幾人能達到；至於「深入經藏，智慧如海」，則更困難了。

靠自力修行，唯有具足戒、定、慧才能了生脫死，這是聖道門，我們能修嗎？單從這一點來檢討，就可以了解我們修不起，學不成。那怎麼辦呢？擺在目前就是三惡道火坑。

Namo Amitabha!

Sept 16 2018

Sep 16, 2018
Master Huijing’s Dharma Words about Right View on Buddhist teachings
佛法知見

In the perspective of ordinary beings, there is space, directions, birth and death, the Six Realms and the Three Wretched Realms in reincarnation. Hence, there is cause and effect in the three periods of time – present, past and future, and the reincarnation within the Six Realms.

However, in the perspective of the Buddha, there is no so-called space, no existence of the so-called six directions. It can be said that the Buddha’s body and mind is filled in emptiness—the endless space. So, the Buddha is omnipresent, which means coming from nowhere and going to nowhere. In other words, there is no production and no extinction. So, it is said that “no production and no extinction; not in the past, not at present and not in the future”.

對我們凡夫來講，有空間、有方位，有生有死，有六道三途輪迴，因此就有現在、過去、未來的三世因果、六道輪迴。

但是對佛來講，無所謂空間，沒有所謂東西南北上下空間的存在，可以說盡虛空都在佛的身心裏面，所以，佛是無所不在的，沒有所謂的從哪裡來、往哪裡去，所以說來無所來、去無所去，也是無生無滅。因此說「無生無滅，非過現未來」。

Namo Amitabha!

Sept 15 2018

Sep 15, 2018
Master Huijing’s Dharma Words about Faith in Pure Land
淨土信仰

For Buddhists, it is our duty to practice various virtues. However, we cannot rely on these flawed virtues for rebirth in Amitabha’s flawless Pure Land, so we have to rely solely on the practice of Amitabha-recitation.

For Buddhists, it is our duty not to do evil. However, as ordinary beings with physical body, it is inevitable for us to have afflictions due to false and miscellaneous thoughts, so we have to be embraced, without forsaking, by Amitabha’s light.

學佛之人，理當眾善奉行，然有漏之善，無法憑以往生彌陀無漏之淨土，故往生當憑念佛一行。

學佛之人，理當諸惡莫作，然凡夫之身，難免妄想雜念之煩惱，故彌陀光明攝取不捨。

Namo Amitabha!

Sept 14 2018

Sep 14, 2018

Master Huijing’s Dharma Words about Attributes of the Pure Land Sect of Buddhism: Worldly Truths
淨土宗宗風俗諦

An Amitabha-reciter upholds a principle in dealing with worldly matters, which can be summarized in two phrases – regard for the general interests of all and be appropriate. Considering the general interests of all – Should I say such words? Should I do such a thing? Should I contact such a person? If not, I should not have such an idea, say such words, and perform such action. If I should do that, how far should I go? How should I do? How to do it appropriately? This is “regard for the general interests of all and be appropriate”.

Under all circumstances, we should regard the general interests of all, and be appropriate. In the relationships between husband and wife, father and son, and among siblings, friends, lotus fellows and etc., each have their own consideration for the general interests of all and appropriateness. So, we should consider the general interests of all and be appropriate under all circumstances. If not, it will be in a state of chaos, and all of us will be annoyed with afflictions.

念佛人為人處世有一個原則，就是兩句話、六個字：「守大體、有分寸」。守大體就是：這句話應不應該講？這件事情是否應該去做？是否應該去和這個人接觸？如果是不應該，就不要起這樣的心念，說這樣的話，做這樣的行為；如果是應該去做，到底要做到什麼程度？應該要怎麼做？分寸要怎麼拿捏？這就是守大體、有分寸。

無論任何事情都要「守大體、有分寸」，夫妻、父子、兄弟、朋友、蓮友……彼此之間，都各有各的大體和分寸，所以任何事情都要守大體、有分寸。一旦沒有守大體，沒有分寸，就一定會混亂，將帶給彼此苦惱。

Namo Amitabha!

Sept 13 2018

Sep 13, 2018
Quotation of Master Shandao

A paragraph about ‘not to mention the sages’ in the ‘Dharma School of Contemplation and Recitation’

Being accepted to clear and eliminate all their karmic offenses, all iniquitous sentient beings are guaranteed to be embraced and received for rebirth [by Amitabha Buddha]; not to mention those sages who aspire to be reborn, how can they not go there to be reborn?

善導大師語錄 -《觀念法門》「何況聖人」之文:
一切罪惡凡夫，尚蒙罪滅，證攝得生； 何況聖人願生，而不得去也。

Namo Amitabha!

Sept 12 2018

Sep 12, 2018
Master Huijing’s Dharma Words about the Infinite Life Sutra
《佛說無量壽經》

The 17th Vow stated in the Infinite Life Sutra says, “If, when I achieve Buddhahood, innumerable Buddhas in the land of the ten directions should not unanimously extol my Name, may I not attain perfect Enlightenment.”

Why does Amitabha allow the buddhas of the ten directions to extol him? Amitabha’s compassionate vow is unfathomable and boundless, so he vows to deliver all sentient beings of the ten directions. Because of this, Amitabha must motivate all buddhas of the ten direction in the great cosmos to extol and disseminate His teaching of deliverance through the 18th Vow, also allow this great message of enlightenment voiced out in the ten directions, and let the sound of the Pure Land—the six-character name—be heard throughout the entire cosmos.

《無量壽經》第十七願言：「設我得佛，十方世界，無量諸佛，不悉咨嗟，稱我名者，不取正覺。」

阿彌陀佛為什麼要讓十方諸佛來稱揚、讚歎祂呢？阿彌陀佛的悲願深廣無邊，要度盡十方眾生。為了救度盡十方遍法界的眾生，必須使大宇宙的十方諸佛通通來讚歎、稱揚、傳播阿彌陀佛第十八願的救度法門，使這個正覺大音，響流十方，使淨土之音的六字洪名聞遍整個大宇宙。

Namo Amitabha!

Sept 11 2018

Sep 11, 2018
Master Huijing’s Dharma Words about Taking Refuge to Amitabha
皈命彌陀
The “Principal Buddha” (or Yidam) honored by various Buddhist schools and sects are not the same. The Principal Buddha honored by our school is Namo Amitabha Buddha. Apart from Namo Amitabha Buddha, we don’t think of any other. So, Amitabha Buddha is the unique, one and only one Buddha honored in our school.

Why do we honor the Principal Buddha? I am heavy in karmic offenses, but very grateful to Amitabha for His deliverance and deep benevolence; meanwhile I am earnest in taking refuge to Amitabha.  Subsequent to admiration and worship of Amitabha, I deeply wish to see Amitabha’s face, and bow to Amitabha’s adorned and splendid forms, not noticeably. As the reverend Principal Buddha, Amitabha’s wonderful forms adorned with ten thousand virtues, and I set a statue in the Buddhist altar, so that I can look at him with reverence day and night to express my admiration and hope. It is a natural expression of an Amitabha-reciter.

各宗各派的本尊是不一樣的，我們這一宗的本尊就是「南無阿彌陀佛」，除了南無阿彌陀佛之外，不作他想。所以我們這個法門是唯以阿彌陀佛一佛為獨一無二，可以說是獨尊獨一的法門。

何故安置本尊？罪惡深重之我身，感念阿彌陀佛救度之恩深，同時對阿彌陀佛歸依之情切，渴慕阿彌陀佛，仰望阿彌陀佛，深切渴仰之餘，不知不覺深生欲瞻仰佛身萬德之尊容，欲頂禮佛身莊嚴之妙相，因而以萬德莊嚴之彌陀妙相，作為本尊，安於佛堂，日夜瞻仰頂禮，表達渴慕仰望之情，這是念佛人歸依之心的自然流露。

Namo Amitabha!

Sept 10 2018

Sep 10, 2018
Master Huijing’s Dharma Words about Deep Faith in Aptitude and Teaching
機法深信

(continued)

In modern times, the most renowned practitioners [in China] are elder monks Master Guangqin and Master Xuyun. Master Xuyan practiced mediation and had entered the meditative states several times. Master Guangqin did not practice meditation, but he did have some deep experiences of the meditative state when he stayed in the mountains.

Master Guangqin, however, eventually realized that he could not liberate from the reincarnation of birth and death even he was able to reach the meditative state. So, in his final years, he emphasized on Amitabha-recitation and propagated the Pure Land teachings. Although taught Chan School, Master Xuyun also talked about the Pure Land teachings.

近代最出名的是廣欽老和尚和虛雲老和尚，虛雲老和尚是學禪的，有幾次入定的經驗；廣欽老和尚不是學禪宗的，可是他曾經在深山有深沈的入定經驗。

不過廣欽老和尚最後曉得，即使有禪定的經驗，也不能了脫生死輪迴，所以晚年他都強調念佛，弘揚淨土法門。虛雲老和尚雖然講禪，也講淨土法門的道理。

Namo Amitabha!

Sept 9 2018

Sep 9, 2018
Master Huijing’s Dharma Words about Deep Faith in Aptitude and Teaching
機法深信

The meditative state of the desire realm is the least level that meditation practitioners can reach. Under this circumstance, they must be the controller of their mind, and they must keep it in the state of purity, so as to deal with matters instantly and leave nothing in mind after any matter is done. It is not easy at all.

The first and second and above Dhyana states are called the ‘meditative state of matter realm’ and ‘the meditative state of non-matter realm.’ Among all Buddhists, whether they are monastics or householders, only very few can reach these states.
(continue tomorrow)

修定要達到最低層次的「欲界定」──心時時刻刻做得了主，能保持清淨，事來當下辦理，事過了無痕跡，已經很不容易。

而初禪、二禪以上的「色界定」、「無色界定」，在學佛的人當中，不論在家或出家，很少人能修成。

Namo Amitabha!

Sept 8 2018

Sep 8, 2018
Master Huijing’s Dharma Words about Right View on Buddhist teachings
佛法知見

Buddhas and bodhisattvas are capable to manifest and appear in the worlds of ten directions within one thought for delivering sentient beings in the appearance of a buddha. They can appear simultaneously in the worlds of ten directions in one thought and at one time. It does not mean that when they’re present in the east, they cannot go to the west. It is not necessary to wait until they come back from the east before going to the west. It is not like that.

佛菩薩本來都能夠在一念之間顯現示現到十方世界去，顯現成佛度眾生的，一念一時同時到十方世界去，並不是說現在到了東方就不能到西方，要等東方回來之後才能到西方，並不是這樣。
Namo Amitabha!

Sept 7 2018

Sep 7, 2018
Master Huijing’s Dharma Words about Faith in Pure Land
淨土信仰

The Name “Namo Amituofo” contains six paranormal powers – celestial eyes, celestial ears, the power of knowing previous existence, the power of discernment of others’ mind, the power of supernormal locomotion, and the power of ending afflictions. The Name is also sufficiently having great compassion, great wisdom,  and great vow power, so as to facilitate us to attain great virtues and great blessings, and convert or transform from ordinary to sagely beings when we recite [this Name].

「南無阿彌陀佛」這句名號具有六種神通，有天眼通、天耳通，有宿命通、他心通、神足通、漏盡通，而且具足大慈大悲，大智大慧，大願大力，使得我們稱念了能夠大善大福，超凡入聖。

Namo Amitabha!

Sept 6 2018

Sep 6, 2018
Master Huijing’s Dharma Words about Attributes of the Pure Land School of Buddhism: Worldly Truths
淨土宗宗風俗諦

We should be thankful to all buddhas and bodhisattvas of the ten directions, as well as all sentient beings.  Our being reborn in the form of human, being able to hear the Buddhist teachings, and entering the door of [Amitabha’s] Fundamental Vow are  results of the compassionate guidance given by the buddhas and bodhisattvas, as well as facilitation of the favorable and the unfavorable circumstances that we have encountered in this world– no matter the favorable or the unfavorable augmentative conditions.  Therefore, we should be thankful for all matters.

我們對十方諸佛菩薩乃至一切眾生都感恩，因為今天能夠促成我們生而為人，聞到佛法進入本願，都是十方諸佛菩薩的慈悲引導，都是這個世間的順境、逆境來促成我們的──不是順的增上緣就是逆的增上緣，所以我們凡事就是感恩。

Namo Amitabha!

Sept 5 2018

Sep 5, 2018
Quotation of Master Shandao

A text about “all good and bad people can be reborn” in his works “In Praise of Dharma Practice”:

All beings—both human or celestial beings, as well as good or bad beings—shall be reborn [in the Pure Land]. Once reborn there, they have no difference, and all walk together on an irreversible path [towards Buddhahood].

善導大師語錄 - 《法事讚》「善惡皆生」之文:

人天善惡，皆得往生；到彼無殊，齊同不退。

Namo Amitabha!

Sept 4 2018

Sep 4, 2018
Master Huijing’s Dharma Words about the Infinite Life Sutra Spoken by the Buddha
《佛說無量壽經》

(continued)
These five texts in the Infinite Life Sutra serve as the five columns supporting the entire teaching of the Infinite Life Sutra. Among them, the most fundamental and the most important core teaching is the 18th Vow. Should the 18th Vow does not exist, there will have no Land of Bliss, no Amitabha Buddha, and no deliverance and rebirth for us. In the nutshell, the five texts are elaborations of the 18th Vow.

Although we may not understand the rationale of these five passages thoroughly, we do know the main theme of the Sutra if we can grasp the meanings of the 18th Vow. The reason is that there is only one purpose for the Buddha – rebirth through Amitabha-recitation as stated in the 18th Vow.

這五段經文，在《無量壽經》裏面，就好像五根柱子一樣，支撐著整部《無量壽經》的教理。其中最根本、最重要的核心，就是第十八願。如果沒有第十八願，就沒有《無量壽經》，也沒有極樂世界、沒有阿彌陀佛、沒有我們的往生得度。所以，開展出來是五段文，約略來講，就是第十八願。

這五段文的道理，我們雖然不盡瞭解，可是，只要掌握第十八願，所有的經意也就掌握住了。因為，佛的目的只有一個——就是第十八願念佛往生。

Namo Amituofo!

Sept 3 2018

Sep 3, 2018
Master Huijing’s Dharma Words about the Infinite Life Sutra Spoken by the Buddha
《佛說無量壽經》
(continued)

The fourth text is the text about instruction and dissemination, as follows:
Those who hear the name of that Buddha [Amitabha] and rejoice and recite his name even once shall receive the utmost benefit, which is to possess unsurpassed merit and virtue.

Shakyamuni Buddha told Maitreya Bodhisattva, reminding him to disseminate the teaching of rebirth through Amitabha-recitation for thousands of years, passing this passage on and on forever.

The fifth text is about preserving this sutra in the world, as follows:
In times to come, the sutras and the Dharma will perish. But, out of pity and compassion, I will retain and preserve this sutra for a hundred years more. Those sentient beings that encounter it can obtain deliverance as they wish.
(To be continued tomorrow)

第四段經文是「付囑流通文」：
其有得聞，彼佛名號，歡喜踴躍，乃至一念；當知此人，為得大利，則是具足，無上功德。

即釋迦牟尼佛付囑彌勒菩薩，要彌勒菩薩將念佛往生的法門流通千年萬年，一直流通下去的一段經文

第五段經文是「特留此經之文」：

當來之世，經道滅盡，我以慈悲哀愍，特留此經，止住百歲。其有眾生，值斯經者，隨意所願，皆可得度。

Namo Amituofo!

Sept 2 2018

Sep 2, 2018
Master Huijing’s Dharma Words about the Infinite Life Sutra Spoken by the Buddha
《佛說無量壽經》
(continued)

The second text is the 18th Vow – a vow of rebirth through Amitabha-recitation, as follows:
If, when I achieve Buddhahood, sentient beings of the ten directions who sincerely and joyfully entrust themselves to me, wish to be reborn in my land and recite my name, even ten times, should fail to be born there, may I not attain perfect enlightenment. Excepted are those who commit the five gravest transgressions or slander the correct Dharma.

The third text is about the fulfillment of the 18th Vow, as follows:
All sentient beings who, having heard his Name, rejoice in faith, recite his name even once and sincerely dedicate the merit of virtuous practices to that land, aspiring to be born there, will immediately attain birth and achieve non-retrogression. Excepted are those who commit the five gravest transgressions or slander the correct Dharma.
It explains the 18th Vow.
(To be continued tomorrow)

第二段經文是第十八願——念佛往生願：
設我得佛，十方眾生，至心信樂，欲生我國，乃至十念，若不生者，不取正覺。唯除五逆，誹謗正法。

第三段經文是「第十八願成就文」：
諸有眾生，聞其名號，信心歡喜，乃至一念，至心迴向，願生彼國，即得往生，住不退轉。唯除五逆，誹謗正法。
這是第十八願的解釋。

Namo Amituofo!

Sept 1 2018

Sep 1, 2018
Master Huijing’s Dharma Words about the Infinite Life Sutra Spoken by the Buddha
《佛說無量壽經》

The Infinite Life Sutra is the most important and fundamental sutra in the Pure Land School. The main theme of this Sutra and its key points are listed in the Five Texts of the Great Sutra (The Great Sutra is a short title of The Infinite Life Sutra. It refers to five selected scriptures of the Great Sutra). If we can grasp and understand them thoroughly, it can be said that we have mastered [the main ideas of] the entire Infinite Life Sutra.

The first text is about the original intent of Shakyamuni Buddha’s entering to this world:

With infinite great compassion, the Tathagata commiserates with the beings of the Three Domains. Therefore he appears in the world to teach and enlighten them. He wishes to save the multitudes by endowing them with real benefits.
The infinite Life Sutra talks mainly about Amitabha Buddha’s 48 great vows.  With reference to this passage, we know that, before Shakyamuni Buddha expounds the 48 great vows, he tells explicitly that the purpose of his appearance in this world is to talk about the 48 great vows.
(To be continued tomorrow)


《無量壽經》是淨土宗最主要、最根本的經典。此經的大意，它的眼目，在於「大經五文」（《無量壽經》簡稱《大經》，大經五段經文）。這五段經文如果能夠掌握，能夠融會貫通，可以說整部《無量壽經》已經掌握了。

第一段經文是釋迦牟尼佛「出世本懷文」：
如來以無盡大悲，矜哀三界，所以出興於世，光闡道教；欲拯群萌，惠以真實之利。

《無量壽經》主要在說阿彌陀佛的四十八大願，由此段經文可知，在尚未宣說四十八大願之前，就已經顯明這部經所要說的四十八大願是釋迦牟尼佛出現在世間的目的。

Namo Amituofo!