Oct 31 2018

Oct 31, 2018
Master Huijing’s Short Teachings - Faith in Pure Land Buddhism
淨土信仰

“Don’t be surprised by transcending the Ten Bodhisattva Stages through reciting Amitabha’s Name even once. You should know the Six Characters include all of the teachings of the Three Vehicles.”  As said by Master Yinguang.

Master Yinguang teaches us not to doubt, nor be surprised that the single practice of reciting this one Name – Namo Amituofo, can transcend the Ten Grounds of the Bodhisattvas without needing to practice for three Great Asaṃkhyeyakalpas. One should know the attributes of this Six Character Great Name contain a myriad of virtues, greater than those of the Three Vehicles - Sravakas, Pratyekabuddhas, and Bodhisattvas. (even the Bodhisattvas of Equal enlightenment)

「莫訝一稱超十地，須知六字括三乘。」這是印光大師所講的。
印光大師說不要懷疑驚訝單念這一聲「南無阿彌陀佛」就能夠超越十地，不必經過三大阿僧祇劫，應該知道這六字萬德洪名的功能是含蓋聲聞、緣覺、菩薩等三乘而直至等覺的功德的。

Namo Amituofo!

Oct 30 2018

Oct 30, 2018
慧淨上人法語
淨土宗宗風俗諦

If we are touched by Amitabha Buddha’s great kindness, compassion, and love, we will naturally forgive and tolerate others. (just like Amitabha forgives and tolerates us) At the same time, we will not be as stubborn as before, or wish for anything in return. We try our best to emulate Amitabha’s non- discriminatory compassion in his deliverance.

Though we are not sufficient in roots of virtues and blessing, we become rich in roots of virtues and blessings, seeking no notice at all. In our hearts we know, it is all Amitabha’s doing, and we feel it is the influence of Amitabha Buddha. It is the fermentation of the Buddha’s virtues – a chemical reaction that can transform our mind-nature naturally, and elevate our temperament. It can transform us into the best example of a true Buddhist.

我們感受阿彌陀佛的大慈悲、大愛心，自然就會包容別人，就像彌陀包容我們。同時不會像以前那樣，心非常剛強，凡事都要計較，因為我們體會阿彌陀佛救度我們是不跟我們計較的，我們自然跟眾生也不會計較。

雖然我們善根福德不夠，可是，無形中就會去增長善根福德，而在這當中，並不覺得自己是在累積善根福德，覺得這都是阿彌陀佛的感化，是阿彌陀佛的佛力、佛德在我們的心中發酵、產生作用，使我們自自然然心性轉變、氣質提昇，所做出來的就很像一個學佛者。

Namo Amituofo!

Oct 29 2018

Oct 29, 2018

A quote from Master Shandao - a text about “paying no attention to the rivers of water and fire” from the Commentary on the Contemplation Sutra.

Encouraged by Shakyamuni to proceed on the path towards the West, and hearing the call of Amitabha’s boundless compassion, the practitioner believes and follows the instructions of the two Buddhas. He pays no attention to the rivers of water and fire; but, gives his full attention, without any distractions, to following the Path. He is propelled by the power of Amitabha’s Vow.After death he attains rebirth in the Land of Bliss, and wholeheartedly rejoices upon seeing the Buddha!

善導大師語錄 - 《觀經疏》「不顧水火」之文：
仰蒙釋迦發遣，指向西方；又藉彌陀，悲心招喚。 今信順二尊之意，不顧水火二河，念念無遺，乘彼願力之道。 捨命以後，得生彼國，與佛相見，慶喜何極也。

Namo Amituofo!

Oct 28 2018

Oct 28, 2018
Master Huijing’s Short Teachings about the Infinite Life Sutra
《佛說無量壽經》

What is the core teaching of the Great (Infinite Life)Sutra? It is the 18th  Vow. The 18th Vow is called the Primal Vow, or the Fundamental Vow. Shakyamuni Buddha explained the 18th
Vow in the text on “fulfillment of the 18th  Vow”.

What is the 18th Vow about? It’s about “faith, aspiration and practice”; but, its essence is “ to practice even ten times”.

“Even ten times” refers to Amitabha-recitation, which is the conclusive statement made by Master Shandao – “always exclusively recite Amitabha’s Name. For assured rebirth, those practitioners in the present life should recite for their entire life and those near the end-of-life should recite even ten times, or as few as once.”So, “ten times”refers to Amitabha-recitation. It is, of course, a symbolic phrase with an inclusive meaning, not confined to ten times.

《大經》的核心在那裏？在第十八願，第十八願也稱為「本願」或「根本願」，而釋迦牟尼佛解釋第十八願的地方就在「第十八願成就文」。
第十八願講什麼呢？講「信、願、行」，而最後是落實歸結在「行」──「乃至十念」。
「乃至十念」就是念佛，也就是善導大師的總結論：「一向專稱彌陀佛名」──「平生之機，上盡一形；臨終之機，下至十聲一聲」，所以「十念」就是念佛的意思，當然這是一個代表性的含括用辭，不是僅限於十念而已。

Namo Amituofo!

Oct 27 2018

Oct 27, 2018
Master Huijing’s Short Teachings about Taking Refuge to Amitabha
皈命彌陀
(continued)

“Namo” is “taking refuge”. There are two meanings of “taking refuge”, one is explained from the side of the Buddha and the other is explained from the side of sentient beings.

In the Saha World, sentient beings suffer from impermanence and reincarnation within the Six Realms. If we can take refuge in Amitabha’s Infinite Life , we can have the same longevity as Amitabha Buddha, and cease reincarnation. Hence, taking refuge is: abandoning our impermanent, offensive , defiled life to return to Amitabha’s eternal and pure life. Our life becomes one with Amitabha’s life, so that we have the same Infinite Light and Infinite Life as he.

所以「南無」是「歸命」，而「歸命」有二種意義，一種是從佛這邊來解釋，一種是從我們眾生這邊來解釋。

眾生在這娑婆世界，受著六道輪迴，可以說極其無常，如果歸投至阿彌陀佛無量壽的生命當中，就能夠跟阿彌陀佛同樣無量壽，不再輪迴生死，而且永恆存在。

所以，「歸命」也可說是將我們這個無常、造罪、污穢的生命，歸入阿彌陀佛永恆、清淨的生命，而與佛同體，跟阿彌陀佛一樣成為無量壽、無量光。

Namo Amituofo!

Oct 26 2018

Oct 26, 2018
Master Huijing’s Short Teachings about Taking Refuge to Amitabha
皈命彌陀

Master Shandao says, “Namo means taking refuge, aspiration for rebirth, and merit dedication. Taking refuge is our response to Amitabha’s call, to return to our home in the Pure Land. This is explained from the side of the Buddha. Moreover, taking refuge refers to obeying his command to return home. We do not disobey Amitabha’s order. We simply heed his call and take refuge.
(continued tomorrow)

善導大師說：「南無」者，即是歸命；亦是發願迴向之義。
「歸命」是阿彌陀佛呼喚我們歸回極樂故鄉的命令，這是從佛那邊來解釋的；再者，「歸命」就是歸順阿彌陀佛呼喚我們回極樂故鄉的命令，阿彌陀佛的命令我們不違逆，我們歸順祂，這也是歸命的意思。

Namo Amituofo!

Oct 25 2018

Oct 25, 2018
Master Huijing’s Short Teachings about Deep Faith in Aptitude and Teaching
機法深信

For those ignorant people who commit the Five Gravest Transgressions , the Ten Unwholesome Deeds, and perform all evil karma, they can do good and avoid doing evil if they have wisdom. It is because they are ignorant, they do evil. Those ignorant are not other persons, but ourselves. We are of this kind of people life after life.

五逆十惡，具諸不善業之愚人，他若有智慧，就會去行善，不會去作惡，他既然會作惡，是因愚癡的緣故。如此愚人，不是別人，我們生生世世都是這樣的。

Namo Amitabha!

Oct 24 2018

Oct 24, 2018
Master Huijing’s Short Teachings about Right View on Buddhist teachings
佛法知見

According to its functions, Amitabha’s light has different names. In the Infinite Life Sutra, there are generally twelve kinds of light. They are: Buddha of Infinite Light, Buddha of Boundless Light, Buddha of Unhindered Light, Buddha of Incomparable Light, Buddha of the Flame King’s Light, Buddha of Pure Light, Buddha of Joyous Light, Buddha of Wisdom Light, Buddha of Unceasing Light, Buddha of Inconceivable Light, Buddha of Ineffable Light, Buddha whose Light Surpasses that of the Sun and Moon.

Among all, the meaning of Buddha of Incomparable Light is that , no other Buddhas’ lights can be compared with that of Amitabha. This is because Amitabha Buddha is unique and absolutely incomparable. Moreover, since Amitabha Buddha’s light is so far beyond all other Buddhas, he is called the “Buddha of the Flame King’s Light.”

阿彌陀佛的光明，依功能而有不同的名稱，在《無量壽經》概略以十二種光來說明：「無量光佛、無邊光佛、無礙光佛、無對光佛、焰王光佛、清淨光佛、歡喜光佛、智慧光佛、不斷光佛、難思光佛、無稱光佛、超日月光佛」。
其中「無對光佛」的意思就是沒有其他的佛光能夠與彌陀之光相對待。因為阿彌陀佛是唯一、絕比，所以是「無對光佛」；阿彌陀佛的光明是其他諸佛望塵莫及的，所以叫作「焰王光佛」。

Namo Amitabha!

Oct 23 2018

Oct 23, 2018
Master Huijing’s Short Teachings about Faith in Pure Land
淨土信仰

In discussing vows, there are general vows and special vows. Amitabha’s special vows are the 48 vows, which have little in common with those of other Buddhas. As Amitabha is the Buddha of Infinite Light and Life, his 48 vows reflect those qualities. Their depth of wisdom and compassion is transcendental, far beyond those of all other Buddhas and Bodhisattvas.

In the Infinite Life Sutra, Amitabha vows,” I have made vows unrivaled in all the worlds.”In the Sutra of Praise of Amitabha, Shakyamuni Buddha also extols Amitabha’s vows: “ the Vows made transcend those of all other Buddhas.” Therefore, Amitabha’s special vows are “transcendental special vows”, also known as “great vows of special intent”.

所謂「願」，有「通願」跟「別願」。阿彌陀佛的別願，是四十八大願，這是跟其他諸佛所不共的，唯獨阿彌陀佛個別所有的，此四十八願特別宏深，其深智悲願，遠超諸佛菩薩。
《無量壽經》中彌陀自誓：「我建超世願」，釋尊也在《彌陀偈經》深讚彌陀之願而言：「發願踰諸佛」。故彌陀別願名「超世別願」，亦名「別意弘願」。

Namo Amituofo!

Oct 22 2018

Oct 22, 2018
Master Huijing’s Short Teachings about Attributes of the Pure Land Sect of Buddhism: Worldly Truths
淨土宗宗風俗諦

To practice Pure Land teaching, we have to “learn Amitabha Buddha’s great compassionate mind”, just as taught by Master Shandao, the defacto founder. When we learn Amitabha’s great compassionate mind – “ we treat others the way Amitabha treats us.”

So, I hope all the lotus friends in different places can keep this in mind - “peace in poverty, and joy in truth,” do all things for the sake of compassion for sentient beings, and do not keep anything for ourselves. We are to serve sentient beings and
sacrifice all for them.

學淨土法門，如同宗祖善導大師所開示的──「學佛大悲心」；我們是在學彌陀的大悲──「彌陀如何為我，我便如何為人」。
所以，希望各地蓮友能夠存著這種安貧樂道、一切為眾的悲心，不留身外之物，一切奉獻眾生，為眾生服務。

Namo Amituofo!

Oct 21 2018

Oct 21, 2018
A quotation from Master Shandao
善導大師語錄

A text about ‘ the mind of aspiration for rebirth’ in the Commentary on the Contemplation Sutra

“ The pure thought of aspiration for rebirth emerges from the midst of sentient beings’ greed, anger, and afflictions.”

《觀經疏》「願往生心」之文：

眾生貪瞋煩惱中，能生清淨願往生心。

Namo Amituofo!

Oct 20 2018

Oct 20, 2018
Master Huijing’s Dharma Words about the Infinite Life Sutra
《佛說無量壽經》

(continued)
The Lotus Sutra only guides beings in the Three Vehicles to Buddhahood; but, in the Infinite Life Sutra, beings of the Five Vehicles are delivered. Furthermore, all of them can equally realize the same Infinite Light and Infinite Life as Amitabha, as stated in Amitabha’s 48 Vows. With respect to his true original intent, the Infinite Life Sutra reveals Shakyamuni’s original intent most clearly.

《法華經》只是引導三乘進入佛的果位，可是《無量壽經》是救度五乘，使他們共同證悟佛果，而且跟阿彌陀佛四十八願無量光、無量壽是一樣的證悟，所以，如果論真正的本懷，《無量壽經》才是本懷中的本懷。

Namo Amitabha!

Oct 19 2018

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

(continued)
The other sutra that reveals Shakyamuni’s original intent is the Infinite Life Sutra. However, in comparing the two sutras, which reveals his intent more clearly? It is the Infinite Life Sutra.

This is because those guided in the Lotus Sutra are Shravakas, Pratyekabuddhas and Bodhisattvas - the Three Vehicles. These are already realized sages; but, they are by
far the minority. As stated in the Infinite Life Sutra, those sentient beings to be delivered are not confined to the Three Vehicles; but, includes those in the Five Vehicles.(which includes: Shravakas, Pratyekabuddhas, Bodhisattvas, the human vehicle, and the heavenly vehicle.)

Because it includes “equal entry for the Five Vehicles”, it fulfills the part of Amitabha’s 18th Vow that covers “sentient beings of the ten directions”.

(to be continued tomorrow)

另一部本懷經，就是《無量壽經》。不過，如果以這兩部本懷經來講，哪一部是本懷中的本懷呢？是《無量壽經》。

因為《法華經》所引導的，是三乘——聲聞、緣覺、菩薩，三乘都已經是證果的人，證果的人畢竟是少數；《無量壽經》所要救度的，不只是三乘，而是五乘，除了聲聞、緣覺、菩薩之外，還有人乘、天乘——就是人間的眾生跟天界的天人，所謂「五乘齊入」。

既是五乘齊入的話，真的就如同第十八願所講的，是「十方眾生」了。

Namo Amituofo!

Oct 18 2018

Oct 18, 2018
慧淨上人法語
《佛說無量壽經》

With respect to the whole era of the teachings of Shakyamuni Buddha, there are only two sutras that mention his original intent. As we all know, one is the Lotus Sutra. It says, “Due to great causal conditions, the Buddha was born in this world.”

Following this statement, Shakyamuni Buddha’s original intent, as stated in the Lotus Sutra is: “to open, to show, to inspire, and to enter”, in order for those in the Three Vehicles - Shravakas, Pratyekabuddhas and Bodhisattvas, to return to the One Buddha Vehicle. This is known as “guiding the three to return to the one” – to guide those in the Three Vehicles to return to the One Vehicle. This was the original reason for Shakyamuni Buddha’s birth in the world.

(continued tomorrow)

以釋迦牟尼佛所說的一代經教來講，有兩部經是祂的本懷。眾所周知的就是《法華經》，《法華經》說：「佛以一大事因緣出興於世。」

就這段經文來講，《法華經》就是釋迦牟尼佛的本懷，所謂「開、示、悟、入」，使三乘——聲聞、緣覺、菩薩，都歸入一乘佛果，這叫「導三歸一」——引導三乘，歸入一乘，這是釋迦牟尼佛出世的本懷。

Namo Amituofo!

Oct 17 2018

Oct 17, 2018
Master Huijing’s Dharma Words about Taking Refuge to Amitabha
皈命彌陀

“Taking refuge” means “returning”, “relying” and “trusting”, so as to have peace and security in his care. We place our trust in Amitabha to rescue us from the sea of sufferings and reincarnation, and carry us to the Other Shore. To conclude, when we take refuge in the Three Jewels, we are taking refuge in“Namo Amitabha Buddha”. It is because, all Buddhas of the ten directions and Shakyamuni Buddha, urge us and guide us to ultimately rely on “Namo Amitabha Buddha”.

所謂「皈」就是「歸投」；「依」就是依靠祂，信任祂，在祂懷中得到安穩，這樣他就能夠登上彼岸，解脫生死輪迴的苦難。總結而言，我們皈依三寶其實就是皈依「南無阿彌陀佛」。

因為無論是十方諸佛或是釋迦牟尼佛出現在這個娑婆世界，都是要勸導我們、引導我們最後歸投、依靠「南無阿彌陀佛」。

Namo Amitabha!

Oct 16 2018

Oct 16, 2018
Master Huijing’s Dharma Words about Deep Faith in Aptitude and in Teaching
機法深信

From the point of view of the Sagely Path, it is impossible to have the concept of “two kinds of determinant deep faith ( in aptitude and teaching),” because all practitioners on the Sagely Path must think they have the capacity and aptitude of
sagely beings. They must also think only those who practice the Pure Land teaching rely on Amitabha’s power and deliverance. Some rely more and some less. In this respect, they lack understanding, realization, and deep faith in “aptitude and teaching.”

以聖道門來說，是不可能有「機法二種深信」的，因為會修習聖道門是認為自己是聖者的根器，只有學淨土法門的人才會去靠彌陀的力量、靠彌陀的救度，差別是靠自力多或他力多，還是完全的靠他力，這就是看對「機法」有沒有了解、體悟與深信。

Namo Amitabha!

Oct 15 2018

Oct 15, 2018
Master Huijing’s Dharma Words about Right View on Buddhist teachings
佛法知見

(continued)
As far as the pristine Pure Land teaching is concerned, the Land of Bliss is a reward land. (not the “Common Land for the Ordinary and Sagely Beings”, not the “Expedient Land for those in Residual Nirvana”, not the “Adorned Land of Bodhisattva’s Real Retributions”); but, is a reward land of transcendental splendor, different from all other kinds of pure lands in the ten directions.

So, the Land of Bliss cannot be explained with the theory of the Four Lands, or with other so-called “coarse” pure lands. It has nothing in common with any other kinds of reward pure lands or manifested pure lands.

就純粹的淨土法門來講，極樂世界是報土，既非「凡聖同居土」，也非「方便有餘土」，也非「實報莊嚴土」，而是很高超的報土，是有別於十方淨土的報土。

所以不能以四土來判定極樂世界，更不能以其他所謂的粗淨土，或者通於報化土來判定極樂世界。

Namo Amitabha!

Oct 14 2018

Oct 14, 2018
Master Huijing’s Dharma Words about Right View on Buddhist teachings
佛法知見

A writing by Master Zhizhe, called the “Commentary on the Ten Doubts about the Pure Land”, follows basically the lineage of Master Tanluan’s “Commentary on the Treatise of Rebirth”. Almost all the contents are quoted from the “Commentary on
the Treatise of Rebirth”. Is that book really written by Master Zhizhe? Some people say yes; some say no.

However, this book doesn’t just influence the Tientai School; but, other schools as well. (particularly the Pure Land School. ) They place great weight on the“Commentary on the Ten Doubts about the Pure Land”; but, most of them do not
know it is inherited from the “Commentary on the Treatise of Rebirth”.

(to be continued tomorrow)

智者大師的另一部著作《淨土十疑論》，幾乎是傳承於曇鸞大師的《往生論註》，因為文中有很多地方都是引用《往生論註》。不過，這一部書是不是智者大師親自所寫？有的人認為是，有的認為不是。

但是這部書不僅影響整個天台宗，也影響到其他各宗，凡是研究淨土的人，都會看重《淨土十疑論》，可是大部份的人都不知道《淨土十疑論》是繼承自《往生論註》。

Namo Amituofo!

Oct 13 2018

Oct 13, 2018
Master Huijing’s Dharma Words about Faith in Pure Land
淨土信仰

“Transcendental Vow” means the compassionate vow that transcend all Buddhas of the ten directions in the three periods of time. It also means, with recourse to Amitabha’s inconceivable vow power, all those sentient beings of the ten directions who are not likely to be delivered and to be reborn in the Pure Land can attain rebirth, without changing the original shape of iniquitous beings in the world of Five Defilements in terms of gender and blessings. Thus, Amitabha’s Fundamental Vow is called “transcendental compassionate vow”, and the path is called “transcendental straight path”.

Since Amitabha Buddha made this transcendental vow “sentient beings of the ten directions [recite my name] even ten times; should not be born there, may I not attain perfect Enlightenment” in his causal ground, and since he accomplished this unprecedented vow, this Buddha is called “Namo Amitabha Buddha”.

「超世願」即是超越十方三世諸佛的悲願，亦即不改變男女、善惡等十方眾生、五濁凡愚之本形，以彌陀本願力之不思議，使不能救度的人被救，不能往生的人往生；故彌陀本願名為「超世悲願」，此道亦名為「超世直道」。

由於彌陀在因地時發起「十方眾生，乃至十念，若不生者，不取正覺」的「超世願」，也由於完成了這空前絕後的超世願，故此佛名為「南無阿彌陀佛」。

Namo amituofo!

Oct 12 2018

Oct 12, 2018
Master Huijing’s Dharma Words about Attributes of the Pure Land School of Buddhism: Worldly Truths
淨土宗宗風俗諦

Learning Buddhism is  “learning Amitabha Buddha’s great compassion”. We should treat all sentient beings with the great compassionate mind, and accept them, forgive them, appreciate them, understand them, so-called “to be kind in understanding others”. If we can kindly understand each other, we will deal with all matters positively, avoid any negative thinking, or not express it out if we cannot stop thinking in a negative way, or not argue and fight with others to the least extent.

我們學佛就是「學佛大悲心」，以大悲心來看待一切眾生，相互的接納、包容、體諒、理解，所謂「善解對方」。如果能夠彼此「善解」，而且凡事都往正面去看待，不往負面去思惟；或者難免有負面的思惟，可是不要把他流之於口，訴說給別人，這樣至少也不會有紛諍。

Namo Amitabha!

Oct 11 2018

Oct 11, 2018
A quotation from Master Shandao
善導大師語錄

A text about ‘right attention to go forward’ in the Commentary on the Contemplation Sutra

You, with singleness of mind and right attention go forward at once; I will protect you! Do not be afraid of falling into the perils of fire or water!

《觀經疏》「正念直來」之文:

汝一心正念直來，我能護汝；眾不畏墮於水火之難。

Namo Amitabha!

Oct 10 2018

Oct 10, 2018
Master Huijing’s Dharma Words about the Infinite Life Sutra
《佛說無量壽經》

(continued)
In the Chapter on Dissemination, there are four main points in the transmission given by Shakyamuni Buddha to Maitreya Bodhisattva:

1. One will attain great benefit with sufficient unsurpassed merits and virtues by merely reciting Namo Amitabha Buddha.

2. No matter how much in pain we are, we must strive to hear this teaching. Even if we had to jump over a sea on fire, the merits and virtues received are so great, it would be worth it. Many Bodhisattvas have no opportunity to hear it. If someone can hear this teaching, he will not retrogress, and will be assured of becoming a Buddha.

3. To keep this teaching of Amitabha’s deliverance existent in the universe forever. Even in the period between the extinction of one Buddha and the descent of another Buddha in the human world, continue to disseminate the teaching and transmit it on and on.

4. It is extremely difficult matter for a person who can hear this teaching, and can further believe it.

在〈流通分〉中，釋迦牟尼佛叮嚀交代彌勒菩薩的內容，大約有四點：
第一，只要念南無阿彌陀佛，就可以得到大利，具足無上的功德。
第二，再怎麼樣的苦，即使要跳過火海，我們也要去聽聞這個法，因為它的功德太大了，是很值得的。有很多的菩薩要聽聞都聽聞不到的，如果有人能夠聽聞到這一個法門，這個人就不會退轉，一定會成佛。
第三，要將這個彌陀救度法門永遠保留在宇宙當中，即使前一位佛涅槃了，下一位佛還沒有降生人間，也都要使這個法門永遠流傳下去。
第四，能夠聽聞到這個法，進一步相信這個法，這是非常非常困難的一件事情。

Namo Amituofo!

Oct 9 2018

Oct 9, 2018
Master Huijing’s Dharma Teaching on the Infinite Life Sutra
《佛說無量壽經》

The Infinite Life Sutra mainly reveals the cause and effect of Amitabha’s deliverance of sentient beings, and emphasizes the merits and virtues of exclusive recitation of Amitabha’s Name.

The merits and virtues of exclusive recitation of Amitabha’s Name are vast. Whether you are a monastic or householder, a practitioner or not, you can exclusively recite this Name (Namo Amitabha Buddha). In so doing, you will be liberated from reincarnation within the Three Domains and the Six Realms, attain rebirth in the Land of Bliss, and expedite the achievement of Buddhahood. However, it is very difficult for sentient beings to believe.As it is difficult to believe,

Shakyamuni Buddha gave special instructions to Maitreya Bodhisattva. Why did he choose Maitreya? It is because he is a Bodhisattva of Equal Enlightenment, who will succeed Shakyamuni Buddha as the Buddha of the Saha World.(to preach and deliver sentient beings there)
(to be continued tomorrow)

《無量壽經》主要是在講述阿彌陀佛救度眾生的因果，強調專念彌陀名號的功德。

專念彌陀名號功德廣大，不管出家在家、有修行沒有修行，只要念這一句南無阿彌陀佛，就可以離開三界六道輪迴，往生極樂世界，快速成佛，可是眾生很難相信這樣的教理。

因為很難以令人相信，所以釋迦牟尼佛就特別地叮嚀交代，交代誰呢？交代彌勒菩薩。因為彌勒菩薩是繼承釋迦牟尼佛，將來要在娑婆世界成佛說法度眾生的等覺菩薩。

Namo Amituofo!

Oct 8 2018

Oct 8, 2018
Master Huijing’s Dharma Words about Taking Refuge to Amitabha
皈命彌陀

Our Principal Buddha is Namo Amitabha Buddha, so what we obey, worship, make offerings, bow, praise and recite is only one Buddha – Namo Amitabha Buddha, so-called “only this one Buddha, not two and not three.”

我們的本尊就是南無阿彌陀佛。因此我們所遵從、供奉、供養、禮拜、讚歎、稱念的，都只有南無阿彌陀佛一佛，所謂「唯此一尊，無二無三」。

Namo Amitabha!

Oct 7 2018

Oct 7, 2018
Master Huijing’s Dharma Words about Deep Faith in Aptitude and Teaching
機法深信

We always have fear in our mind; what kind of fear is it? It is the fear of reincarnation within the Six Realms. So, we need to seek reliable backing support, thus we recite Amitabha’s Name for rebirth. If a person feels he is a sage, a good person, a practitioner that can liberate from reincarnation within the Six Realms in his own way, and cannot be fetched by the demon king of the Six Realms, he will not be earnest to aspire to be reborn in the Land of Bliss.

我們心中都有怖畏，有什麼怖畏？就是六道輪迴的怖畏，所以必須要尋求依靠，因此才要念佛求往生，如果自覺自己是個賢人、善人、會修行的人，有辦法自己離開六道輪迴，不陷在六道魔王手掌中的話呢，那他就不會殷切的求生極樂世界了。

Namo Amitabha!

Oct 6 2018

Oct 6, 2018
慧淨上人法語
佛法知見

Ever since, only those in the Shandao lineage proposed rebirth in reward land; and those who propagated the Pure Land teaching later [after Master Shandao] dared not say that. So-called “those who propagated the Pure Land teaching later” refer to the practitioners of Tientai School in Sung Dynasty. Most of them followed Master Zhizhe’s demarcation of teachings of the Four Lands. Since Master Zhizhe is the de facto founder of the Tientai School, his teaching is usually taken as the benchmark in Tientai School, so they believe ordinary beings can only be reborn in the “Common Land for Sagely and Ordinary Beings”[the lowest in the Four Land] .

They demarcate the teaching in this way because 1. They follow the teachings of the Tientai School, 2. They have not come across the theology of Pure Land teaching of Master Shandao (except Master Yuanzhao)
自古以來，提出往生報土的就是善導流，即使後來弘揚淨土的人，也不敢這樣講。。所謂後來弘揚淨土的人，大部份是指宋朝時代研究天台宗的行者，他們多是依循智者大師四土的分判，因為智者大師是天台的創宗祖師，後來天台的思想都是以智者大師的思想為標準，認為凡夫是往生到「凡聖同居土」。

會作這樣的分判，一方面是由於他們是依天台宗的思想，另方面也因為他們沒有遇到善導大師的思想（唯除元照大師）。
Namo Amitabha!

Oct 5 2018

Oct 5, 2018
Master Huijing’s Dharma Words about Faith in Pure Land
淨土信仰

Where is Buddha’s wisdom? For Buddha’s compassion and wisdom, what is their function? It is the deliverance of sentient beings of the ten directions – to deliver all good and evil people, even those without any root of virtues, and those slandering the right teaching. One’s compassion is thorough, and one’s wisdom of deliverance is absolute, if one has the power to deliver such kind of sentient beings.

Among all Buddhas, Amitabha Buddha is the only one that his vow power is the deepest and greatest, his awesome virtues are most inconceivable, thus he is depicted to be the king among all Buddhas of the ten directions, and is extolled to be the Buddha whom all other Buddhas of the ten directions cannot match.

佛的智慧在哪裡？在佛的慈悲與智慧，佛的慈悲與智慧功用是什麼呢？是救度十方眾生──救度所有善惡、乃至謗法闡提的眾生。有能力救度這樣的眾生表示慈悲是徹底的，智慧救度的力量是絕對的。

諸佛當中，願力最深廣、威德最不可思議，在十方諸佛當中被形容為王，而且被讚歎為十方諸佛所不能及的只有阿彌陀佛。

Namo Amituofo!

Oct 4 2018

Oct 4, 2018
Master Huijing’s Dharma Words about Attributes of the Pure Land School of Buddhism: Worldly Truths
淨土宗宗風俗諦

“Learn from Amitabha Buddha’s great compassion: Treat others the way Amitabha treats you.” The demand as said in the statement is very high. As far as we ordinary people are concerned, to what extent we can do depends on how far we learn.

If this is the case, how far we can realize Amitabha’s compassionate mind and feel Amitabha’s love, we should treat other people to the same extent, and vice versa. It means that, how we treat other people can prove how far we feel about Amitabha’s love.

If we feel about Amitabha’s love, we don’t bargain and don’t mind to lose, and have a spirit to give. We can even sacrifice to give as much as we can.

「學佛大悲心──彌陀如何為我，我便如何為人」，這一句話的境界是很高的，對我們來講，是學多少做多少。

如果這樣的話，我們對彌陀的悲心、彌陀的愛體會多少，對人的表現就會有多少；對人的表現有多少，就證明了體會彌陀的愛有多少。

當體會到彌陀的愛，就會肯吃虧不計較，也會有奉獻的精神，自己力之所及、做得到的，就能夠犧牲奉獻。

Namo Amituofo!

Oct 3 2018

Oct 3, 2018
Quotation of Master Shandao

A text about ‘three choices of definite dying’ in the Commentary on the Contemplation Sutra

If I turn back, I will die. If I remain here or press on across the river, I will also die. As it is the only way of survival, I have no choice but to attempt a crossing on the path and go forward. Since the path exists, it surely must be possible to walk across it!

《觀經疏》「三定死」之文：

我今迴亦死，住亦死，去亦死，一種不免死者！ 我寧尋此道，向前而去；既有此道，必應可度。

Namo Amitabha!

Oct 2 2018

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

With respect to the merits and virtues of Amitabha-recitation, by comparing and contrasting the “ten times” mentioned in the 18th Vow, also the “one time’ in the fulfillment text of the 18th Vow, and the “awaken aspiration for Enlightenment, do various meritorious deeds” in the 19th Vow, what do we think? The conclusion lies on the third paragraph – instruction given to Bodhisattva Maitreya:
If there are people who hear the Name of that Buddha, rejoice greatly as to dance, and remember him even once, then you should know that they have gained great benefit by receiving the unsurpassed virtue.

The Buddha instructs Bodhisattva Maitreya to maintain and propagate Amitabha’s 18th Vow and the teaching of rebirth through Amitabha-recitation forever.

Referring to the three paragraphs in the Infinite Life Sutra, in terms of words, as well as the meaning, it is very strict and consistent. By comparing and contrasting, we know the close and tight relationship between the three paragraphs. They are so consistent all the way through, that it leads us to understand the main theme of the Infinite Life Sutra is the 18th Vow - the vow about rebirth through Amitabha-recitation.

有關念佛的功德，第十八願所講的「十念」，與第十八願成就文所講的「一念」，以及第十九願所講的「發菩提心，修諸功德」，相互比較之後會是怎麼樣呢？

結論就在第三段文，也就是「彌勒菩薩咐囑文」：
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。

佛陀咐囑彌勒菩薩要把阿彌陀佛的第十八願，也就是念佛往生的法門永遠維持而且流傳下去。

《無量壽經》這三段經文，文字上也好，意義也好，都是很嚴謹的、一致性的相互比對，讓我們了解這三段文有緊密的關係，也可以說是內外一致的；也讓我們當下明了，《無量壽經》主要就是在講第十八願──念佛往生願。

Namo Amituofo!

Oct 1 2018

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

So-called [Amitabha’s] Fundamental Vow is the 18th Vow of his 48 great vows. Moreover, there are two other texts related to the 18th Vow [in the Infinite Life Sutra]. Combining all three, it is called ‘the Three Important Texts of the Great Sutra.’ Those who learn this teaching should memorize these three texts by heart, then they can recite swiftly.

The first important text is the 18th Vow in 36 Chinese characters:
If, when I achieve Buddhahood, sentient beings of the ten directions who earnestly believe and rejoice, 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 second important text is the fulfillment of 18th Vow in 36 Chinese characters:
All sentient beings who, having heard his Name, rejoice in faith, remember him even once and sincerely transfer the merit of virtuous practices to that land, aspiring to be born there, will attain immediate birth and dwell in the Stage of Non-retrogression. But excluded are those who have committed the five gravest offenses and abused the right Dharma."

This is the second important text. With respect to the words or its connotation, the 18th Vow and the fulfillment text of this vow are closely interrelated. The 18th Vow says – “should fail to be born there, may I not attain perfect enlightenment”, while the fulfillment text of the 18th Vow says – “will attain immediate birth and dwell in the Stage of Non-retrogression”.

“Will attain immediate birth and dwell in the Stage of Non-retrogression” reveals the characteristics of our school is assured rebirth in the present life, and non-retrogression in this lifetime. It also indicates that our teachings is the most ‘round’ and ‘sudden’ among all round and sudden teachings in Buddhism. As said by Master Ouyi, it is the foremost in expediency, unsurpassed in ultimate meaning, the most ‘round’ and ‘sudden’ among all round and sudden teachings.
(to be continued tomorrow)

所謂根本願，就是四十八大願中的第十八願。此外，還有解釋第十八願的二段經文，合稱「大經三要文」，學這個法門的人，對這三要文應該深記心中，而且要能夠朗朗上口。

第一個要文是第十八願，有三十六個字：
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。

第二段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。

這是第二個要文。不論文字或者是內涵，成就文和第十八願都是兩兩相扣的。第十八願說「若不生者，不取正覺」，第十八願成就文說「即得往生，住不退轉」。

「即得往生，住不退轉」就顯示出我們這個法門是「平生業成，現生不退」。也顯示我們這個法門在圓頓教當中是最極圓頓的，就像藕益大師所講的，是「方便中第一方便，了義中無上了義，圓頓中最極圓頓」。
Namo Amitabha!