Dec 31 2018

Dec 31, 2018
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land Sect of Buddhism: Worldly Truths
淨土宗宗風俗諦

A passage from the I Ching can be taken as our “mirror” to reflect on the cultivation of morality – Scoundrels shift blame and snatch credit. Ordinary people cover up mistakes and flaunt their achievements. Superior persons decline acclaim and reward for their accomplishments. Those of surpassing virtue share the bitterness and blame from others' errors.

Generally, people would like to shift shame, or even cover it up when something happens. They won’t honestly tell others about their mistakes. A lay person should confess mistakes, and review their behaviors to seek improvement, not to mention a Buddhist practitioner.
(to be continued)

《易經》有一段話是我們修身很好的法鏡：「諉罪掠功，小人之事；掩罪誇功 ，眾人之事；讓美歸功，君子之事；分怨共過，盛德之事。」

發生事情的時候，一般人通常都會諉罪，甚至是掩罪，更不用說坦誠地將自己 的過失發露出來。承認過失、反省改進是一般人應有的態度，更何況是修行人？

Namo Amituofo!

Dec 30 2018

Dec 30, 2018
A quote from Master Shandao’s Commentary on the Contemplation Sutra
善導大師語錄

A passage about ‘ a simple explanation of exclusive Amitabha-recitation in the three Pure Land sutras’

Among the various practices, though many of them are virtuous, they are not comparable to Amitabha-recitation at all. That is the reason why the functional capacity of Amitabha-recitation is so widely extolled everywhere in the sutras.

The 48 Vows of the Infinite Life Sutra merely explain that exclusive recitation ofAmitabha Buddha’s name leads to rebirth in the Land of Bliss.

The Amitabha Sutra shows that, whether for a day or seven days, recitation of Amitabha’s name results in rebirth.

The passages about meditative and non-meditative virtues in this sutra [the Contemplation Sutra] merely underscore that exclusive name-recitation leads to rebirth.

《觀經疏》「三經唯明專念」之文
自餘眾行，雖名是善，若比念佛者，全非比較也。 是故諸經中，處處廣讚念佛功能。

如《無量壽經》四十八願中，唯明專念彌陀名號得生。

又如《彌陀經》中，一日七日專念彌陀名號得生。 又十方恒沙諸佛證誠不虛也。

又此《經》定散文中，唯標專念名號得生。

Namo Amituofo!

Dec 29 2018

Dec 29, 2018
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

(continued)
If sentient beings of the 19th Vow realize Amitabha’s compassionate mind, merits and virtues, they will know the merits and virtues produced by their Bodhi Mind are not real (detached from the Threefold Form).

The main cause and primary karma for rebirth in Amitabha’s Pure Land is his Name, as stated in his 18th Vow. If a person understands this point, he will return to the 18th Vow. It does not matter whether he is in the high, middle, or low tier. It takes no difference if he is a monastic or householder, has wisdom or not, is kind or evil, pure or impure. This is because all of them are of one kind of aptitude, the aptitude stated
in the 18th Vow - “sentient beings of the ten directions.”

如果第十九願的眾生體會到彌陀的悲心，體會到彌陀的功德，自覺到自己其實不是真的發菩提心，所修的諸功德並不是三輪體空的功德，要迴向往生淨土是不相應的。

往生彌陀淨土的正因正業，就在阿彌陀佛第十八願的名號當中，如果能夠理解到這一點的話，他就會歸入第十八願。不管他是上輩、中輩、下輩，不管他是出家、在家，有智慧、沒智慧，善人、惡人，清淨、不清淨，就通通是一種根機，是第十八願的根機，是第十八願的十方眾生。

Namo Amituofo!

Dec 28 2018

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

(continued)
So, sentient beings who accept and practice according to the 18th Vow and sentient beings who accept and practice according to the 19th Vow are very different. The difference is not made by Amitabha Buddha; but, lies in the aptitude of sentient beings. They have different understanding, belief and acceptance, so the practices are not the same.

Sentient beings of the 18th Vow rejoice within Amitabha’s Name, while those of the 19th Vow don’t. They do not understand the 18th Vow or Amitabha’s compassionate mind. Though they wish to be reborn, they have a temperament that believes they cannot be reborn if they haven’t created the conditions for rebirth, or haven’t reach a certain standard in cultivation. Thus, they take the Bodhi Mind and cultivation of various merits and virtues as conditions for rebirth.

(to be continued tomorrow)

所以，第十八願的眾生與第十九願的眾生是不同的，而且差別是很大的，這個差別不在於阿彌陀佛，是在眾生的根機，眾生因理解不同、信受不同，因此，行持也不同。

第十八願的眾生是優游自在於阿彌陀佛的名號當中，第十九願的眾生因為他不瞭解第十八願，他不瞭解阿彌陀佛的悲心，他固然想要往生，可是自己又起一個心情，認為如果沒有一種條件、沒有某一種程度，恐怕不能往生，所以，他以發菩提心、修諸功德來作為往生的條件。

Namo Amituofo!

Dec 27 2018

Dec 27, 2018
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

(continued)
“Sentient beings of the ten directions” mentioned in the 19th
Vow are different. They do not exclusively recite Amitabha’s Name; but, set forth the Bodhi Mind, and practice various merits and virtues through their own power. Then they sincerely dedicate their accumulated merits and virtues to rebirth in the Land of Bliss. They don’t exclusively rely on Amitabha; but, rely on themselves. In this respect, Amitabha Buddha does not unite with them, and Amitabha’s life force does not exist for them.

Amitabha only guarantees that he will welcome and receive them at the near end of their lives.Though they do not rely on Amitabha Buddha, he also delivers them to be reborn in the Land of Bliss.

第十九願的「十方眾生」就不是這樣的，他不是專稱彌陀佛名，他是以「發菩提心，修諸功德」，然後至心發願，欲生極樂世界的。他不是專靠阿彌陀佛，他是靠他自己，阿彌陀佛對這種的眾生來講，並不是綁在一起的，並不是生命為他而存在的。

而是跟他保證說，你如果將這些功德迴向願生極樂世界，為他保證在他臨終的時候，會來迎接他，使他即使沒有專依靠阿彌陀佛，阿彌陀佛也要救他，迎接他往生極樂世界。

(to be continued tomorrow)

Namo Amituofo!

Dec 26 2018

Dec 26, 2018
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

“Sentient beings of the ten directions” mentioned in the 18th
Vow refers to sentient beings who believe in and accept Amitabha’s deliverance, exclusively recite Amitabha’s Name, and aspire to be reborn in Amitabha’s Pure Land. A sentient being of this kind and Amitabha Buddha are one to one. Amitabha Buddha’s life exists for them, and they are bound together.

Moreover, Amitabha would not exist if he were unable to carry “sentient beings of the ten directions ” to rebirth in his Land of Bliss. ( as mentioned in the 18th Vow ) So, “sentient beings of the ten directions” and Amitabha Buddha must unite to form one inseparable entity and one inseparable existence.

(to be continued tomorrow)

第十八願的「十方眾生」是講「信受彌陀救度、專稱彌陀佛名、願生彌陀淨土」的眾生，這一種眾生跟阿彌陀佛是一對一的，阿彌陀佛的生命是為他而存在的，是綁在一起的。

而且，第十八願的「十方眾生」的往生之命之所以存在，也必須因為有阿彌陀佛生命的存在，他才能夠存在。所以，第十八願的「十方眾生」跟阿彌陀佛是結合在一起的，是一體不離的，是休戚與共，同一個生命的。

Namo Amituofo!

Dec 25 2018

Dec 25, 2018
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

The way to clear the afflictions that lead to our suffering is through Amitabha Buddha. All sentient beings who rely on Amitabha’s deliverance and recite his Name exclusively, are certain of rebirth in Nirvana. (Where all forms of suffering are
eliminated)

「除苦惱法」在於彌陀本身，凡是全憑彌陀救度的業深障重之苦惱眾生，其苦惱立即消除，決定往生，不斷煩惱得涅槃，此後只要一向專稱彌陀佛名。

Namo Amituofo!

Dec 24 2018

Dec 24, 2018
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信

Since Amitabha Buddha became a Buddha, his vows are as indestructible as a diamond. So, we should not doubt or worry; but, simply follow and unquestioningly obey the Buddha’s teachings. If we have no doubts, we do not worry about other kinds of possibilities or impossibilities. “No doubt and no worry with recourse to the Buddha’s vow power” means: by relying on Amitabha’s 48 great vows, especially the 18th Vow, we are certain to be reborn.

阿彌陀佛成佛了，祂的願是金剛不變的，所以我們無疑無慮，隨順佛所說，不加懷疑；心中沒有懷疑，當然也就沒有種種「可能或不可能」的憂慮、顧慮，所謂「無疑無慮，乘彼願力」，依靠阿彌陀佛的四十八大願，尤其是第十八願，那就「定得往生」。

Namo Amituofo!

Dec 23 2018

Dec 23, 2018
Master Huijing’s Short Dharma Teachings about Right View of Buddhist teachings
佛法知見

Not only accomplishing a self-benefitting Real Mark Body through the realization of the Real Mark, Amitabha also attained the Body of Benefitting sentient beings in the
ten Directions. Thus, we see that the purpose of his self-benefitting is to be capable of thoroughly benefitting others.
So, the body of Amitabha Buddha is solely for benefitting sentient beings. Therefore, it is called the Body for Other’s Enjoyment. The merits and virtues attained through
the accomplishment of Buddhahood are not only enjoyed by Amitabha Buddha ; but, are also shared with sentient beings of the ten directions for their enjoyment.

That is to say, the vows that Amitabha made, the practices that Amitabha cultivated, the perfect and complete retribution that Amitabha was rewarded, are sentient beings’ vows, sentient beings’ practices, and sentient beings’ retributive reward.

阿彌陀佛不止證悟了實相而成為自利的「實相身」，自利的目的是為了能夠徹底地利他，故阿彌陀佛也成為救度十方眾生的「為物身」。
因此阿彌陀佛全部都是利益眾生之身，這個叫做「他受用身」，不止是成佛的功德阿彌陀佛受用，也是要給十方眾生受用的。

也就是說，阿彌陀佛在因地所發的願、所修的行、所圓滿的果報，就是我們眾生的願、眾生的行、眾生的果報。

Namo Amituofo!

Dec 22 2018

Dec 22, 2018
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

Pure Land is a teaching of deliverance. Amitabha has accomplished two kinds of dedications – dedication regarding the notion of rebirth, and dedication regarding the notion of return. Both of these dedications are his gifts to sentient beings. Any sentient being who believes in and accepts these gifts, will attain the status of rebirth (in the Pure Land), and the status of a Buddha. In so doing he will gain the capacity to deliver other sentient beings. It is just like a newborn prince who will succeed his father to become king. Similarly, those who believe in Amitabha’s deliverance are like sons of the Buddha. They will be reborn and attain the fruition of
Buddhahood.

淨土門是「救度」之教：彌陀已成就二種迴向（往相迴向、還相迴向），賜與眾生，眾生信受之，當下獲得「往生」、「成佛」、「度生」之身份；現在雖尚無此能力，然如太子誕生，長大必繼王位；同理，信者皆是佛子，往生即證佛果。

Namo Amituofo!

Dec 21 2018

Dec 21, 2018
Master Huijing’s Short Dharma Teachings about the Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦

Whether he is a monastic or householder, a Buddhist should try to be calm and measured. All of his actions while walking, standing, sitting and lying down should be aligned with his internal mind. Each morning he can realize a spirit of serenity and a state of resonance during the practice of sitting Amitabha-recitation. ( either at home or in the Buddhist center)
With this realization, he should try to keep this temperament in dealing with people and matters. Under this circumstance, his speech will be more sincere and harmonious, and he will not argue, or suspect ulterior motives. The calmness in behavior is a manifestation of the serenity in mind.

學佛人，不管在家、出家，儘量要安詳、穩重，一方面從外面的行住坐臥來要求內心。另方面，可以晨起靜坐念佛，或者在佛堂靜坐念佛，念到比較相應的時候，也會體會到那一份寂靜的心靈。

有了這一種體會，就保持這種心境來為人處事。如果能保持這一種心境來為人行事的話，語言就會比較親切和藹，同時也比較不會計較、推論他人的動機，這是從內心的寂靜顯現行儀的安詳。

Namo Amituofo!

Dec 20 2018

Dec 20, 2018
A quote from Master Shandao’s Commentary on the Contemplation Sutra
善導大師語錄
A text about the ‘three augmentative causes of light-embrace’

Amitabha’s light, though shining universally, embraces only those who exclusively recite his name.

Question: Through the cultivation of various practices, all practitioners can be reborn if they dedicate all merits and virtues for rebirth, why does Amitabha’s light, though
shining universally, embrace only those who exclusively recite his name? What is the meaning of this?

Answer: There are three meanings:
1. Intimate relationship – When sentient beings commence the practice of frequent Amitabha recitation (verbal karma), the Buddha hears it at once; in frequently and reverently prostrating to Amitabha (bodily karma), the Buddha sees it at once; in often thinking of Amitabha (mental karma), the Buddha knows it at once. When sentient beings are mindful of Amitabha, the Buddha is mindful of them. These three karmas are bound together without separation, so it is known as the intimate relationship.

2. Close relationship – When sentient beings wish to see Amitabha , the Buddha will immediately respond by appearing in front of their eyes. This is known as the close relationship.

3. Augmentative causal condition – Sentient beings who recite Amitabha’s Name will immediately clear the offenses they have accumulated over many eons (kalpas). Moreover, at the near end of their lives, they will be welcomed by the Buddha with a multitude of sages.

《觀經疏》「光攝三緣」之文:

佛光普照，唯攝念佛者。
問曰：備修眾行，但能迴向，皆得往生；何以佛光普照，唯攝念佛者，有何意也？
答曰：此有三義： 一明「親緣」：眾生起行， 口常稱佛，佛即聞之； 身常禮敬佛，佛即見之； 心常念佛，佛即知之。 眾生憶念佛者，佛亦憶念眾生， 彼此三業，不相捨離，故名「親緣」也。
二明「近緣」： 眾生願見佛，佛即應念，現在目前，故名「近緣」也。
三明「增上緣」： 眾生稱念，即除多劫罪； 命欲終時，佛與聖眾，自來迎接；諸邪業繫，無能礙者，故名「增上緣」也。

Namo Amituofo!

Dec 19 2018

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

(continued)
The 20th Vow is called the “vow of attaining fruition in three periods of time”, or the “vow of assured rebirth through fixing the thought”, or the “vow of cultivating various roots of virtues”. Those who hear of the merits and virtues of Amitabha’s Name, the splendor of the Land of Bliss , and wish to be reborn through Amitabha-recitation can be. However, if their minds are not sincere, earnest, and thorough, they cannot be reborn in this present life.

Though they cannot be reborn, they have made karmic connections. Thus, after several lifetimes, they can again have the chance to be reborn. As they have made the karmic connections, they will not stay long and reincarnate within the Six Realms in the Saha Land. After several lifetimes, they will let Amitabha Buddha’s Vow Power carry them to the Land of Bliss. So, learning to be a Buddha, especially making a karmic connection with Amitabha Buddha is very important.

第二十願名為「三生果遂願」，也叫「繫念定生願」、「植諸德本願」，就是聽過這一句佛號的功德，聽過極樂世界的莊嚴，也念佛想要往生，但是心不真切、不徹底，所以那一世並沒有往生。

雖然沒往生，但已經結了緣，所以再經過幾世，也能夠往生。我們既然跟阿彌陀佛結這個緣，那麼我們在娑婆世界、六道輪迴也不會久，幾世之後，就會讓阿彌陀佛的誓願力量拉到極樂世界。所以學佛，尤其是跟阿彌陀佛結這個緣，是非常重要的。

Namo Amituofo!

Dec 18 2018

Dec 18, 2018
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

Amitabha’s three vows of deliverance of sentient beings are the 18th, 19th and 20th. The 18th and 19th vows are called the “vows for the present life”. “For the present life” means those people can be emancipated in the present life.

The 18th Vow is the “vow of rebirth through Amitabha- recitation”, which totally relies upon Amitabha’s power. So, rebirth in the Land of Bliss is like a natural law. The 19th Vow is called the“vow of welcoming and receiving”, or “the vow for those who set forth the Bodhi Mind and practice various merits and virtues”. This vow covers those who rely on their own power to practice various merits and virtues, which are then dedicated in aspiration for rebirth. As a result, Amitabha will come to receive them to be reborn. People can be reborn in this present life through these two vows.

(to be continued tomorrow)

阿彌陀佛救度眾生的三個願，就是「第十八願、第十九願、第二十願」。第十八願、第十九願，叫做「當機願」。當機就是對機，就是今生今世能夠解脫的。

第十八願就是「念佛往生願」，完全靠阿彌陀佛的力量，法爾自然往生極樂；第十九願是「發菩提心，修諸功德願」，也叫「來迎引接願」，得靠自己的力量修諸功德，發願迴向，蒙佛接引往生。這兩願都是當生往生。

Namo Amituofo!

Dec 17 2018

Dec 17, 2018
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

The compassion of Amitabha is: though we do not know Amitabha-recitation and have no willingness to rely on him, Amitabha Buddha remains standing before us. He will even join his palms to beg us, urge us, hope that we can recite his Name, rely on him, and allow him to deliver us to the Land of Bliss. It is known as “Namo Amituofo”, which signifies the greatest kindness and greatest compassion.

彌陀的慈悲是，即使我們不曉得念佛，沒有意願依靠祂，阿彌陀佛一樣很懇切的一直在我們面前，甚至跟我們合掌、要求我們、拜託我們，希望我們稱念祂的名號，依靠祂，讓祂救度到極樂世界去，這就是「南無阿彌陀佛」，也是所謂「大慈大悲」的地方.

Namo Amituofo!

Dec 16 2018

Dec 16, 2018
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信

Though it says faith in aptitude and faith in teaching, it does not mean there are two kinds of faith. It is just one kind of deep faith with two different aspects. Faith in aptitude is to renounce the self, and faith in teaching is to rely on the Other. It is the form of faith in Other-power in the Pure Land teaching.

雖言信機、信法，並非信心有兩種，是一個深信，從機、法兩方面來說明。信機即「捨自」，信法即「歸他」。一個信心之中圓具捨自與歸他，此是淨土門他力之信相。

Namo Amituofo!

Dec 15 2018

Dec 15, 2018
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

(continued)
Master Shandao says in the Commentary on the Contemplation Sutra, “If a person is reborn in the Land of Bliss with delusions and in doubt, his flower has not yet blossomed. That the flower closes like joining the palms is an analogy for living inside the bud. Although living in the bud, that person still experiences the Dharma joy with no suffering at all. If the obstruction of doubt ends, the flower will open instantly. Bound by delusion means a doubtful mind.

Living inside the bud is an analogy. Referring to “the Border Land” and “the Embryonic Palace” it says, “It explains that one has to practice with “right mindfulness” as a cause, do not doubt , and do not
mix Amitabha-recitation with other practices. If it is not so, even though practitioners are reborn, they are inside the flower bud, and not yet ‘born’. This is also known as being born in the border land, or remaining in the embryonic palace.

Owing to entering the Samadhi of the Flower Blossom under the guidance of the Great Compassionate Bodhisattva, all the obstructions of their doubts will be cleared eventually. The lotus flowers thus blossom and the doors of the palaces open. Subsequently, they find that their bodies manifest in splendor, and they can join the other bodhisattvas who accompany the Buddha in travelling.”

Once again, when it mentions the border, it means “the Border Land” and “the Embryonic Palace. The names are different, but the meaning is the same.

善導大師於《觀經四帖疏》〈定善義〉說：「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」。
「帶惑」就是疑心。

「喻處胎」是一種比喻。對「邊地、胎宮」也有說明：「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，法侶攜於佛會。」

這裡談到邊界，也就是邊地、胎宮，名詞不同，意義相同。

Namo Amituofo!

Dec 14 2018

Dec 14, 2018
慧淨上人法語
佛法知見

“Embryonic Palace” and “Border Land”, as used in the Infinite Life Sutra, are different names; but, the meanings are the same. Some people say “the City of Doubt” or “the Land of Arrogance” to interpret our teachings with the terminologies
of other Sutras.

“City of Doubt” is a kind of transformed land as said in the Adornment Sutra. As it is not a realm of eternity, it is called “City of Transformation”. As the mind of doubt is taken to be a city of transformation, it is also called “City of Doubt.” The meanings of “City of Doubt”, “Embryonic Palace”, “Border Land”, and “Land of Arrogance” also have the same meaning.

(to be continued tomorrow)

「胎宮、邊地」是《無量壽經》所講的，名詞雖不同，意義是一樣的，也有人用「疑城」或「懈慢國」來說明，這是用其他經典的名相來作我們這個法門的解釋。「疑城」是在《華嚴經》裡面所談的，化土，是還沒有到究竟的地方，也叫「化城」。把疑心當作化城來講，所以也叫「疑城」。「疑城」和「邊地、胎宮」意義是一樣的，「懈慢國」也是同樣的意思。

Namo Amituofo!

Dec 13 2018

Dec 13, 2018
慧淨上人法語
淨土信仰

The Eightfold Path includes all Buddhist teachings of cultivation for reaching the Buddha’s realm of Nirvana. A person who believes and accepts Amitabha’s deliverance and recites Amitabha’s Name, should understand that the Eightfold Path is not practiced and accumulated by us; but, is carried in the Ship of the Fundamental Vow through which Amitabha delivers us. This ship is also the Ship of the Eightfold Path.

「八正道」含蓋所有要到達涅槃佛地的各種佛教修行法門。信受彌陀本願救度而念佛的人，了解這八正道不是要我們自己去累積、去實踐，而是乘上阿彌陀佛救度我們的本願船，這一條船就是「八道船」
。
Namo Amituofo!

Dec 12 2018

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

(continued)

So, for a person who is truly determined to leave home, it is natural to have self-discipline, in order to behave himself in a calm and measured way, not careless or rude. Some people say we are too modest in bearing. As a monastic, we should regret. As we are dressed in the form for leaving home, our internal mind should be level, calm, and not aggressive. Our behavior and appearance should also be calm, steady and even. I hope you all can have this self- discipline.

所以，一個真正發心出家的人，很自然的，他應該會有自我要求，讓自己的身口意都是安詳的、穩重的、不虛浮、不粗暴的。有人說我們威儀不足，這對出家眾來講，應該感到很慚愧。既然現出家相就是為了要修行，首先就是內心要平和、平靜、安穩、無諍，展現在外的，也是穩重的、穩定的、平和的，這方面希望大家都能自我要求。

Namo Amituofo!

Dec 11 2018

Dec 11, 2018
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦

The Worldly Truths discussed in the attributes says, “Bearing (in behavior) – calm and measured”. Being calm and measured, it includes both the internal mind and the external behavior. It includes bodily, verbal, and mental actions. If a person’s mind is calm and measured, he will be peaceful and harmonious. His internal mind must be level, calm, non - confrontational, stable, and blissful. ( a kind of bliss in tranquility)

We leave home for the purpose of cultivation, so our minds can be kind, with a tendency to be progressive and pure. As we have determined to leave home, we should be clear in our minds that we come here for cultivation. To pursue cultivation,
we must have, to a certain extent, self-motivation to drive us on. We do not need any external strict rules and systems to bind us, or any bonuses or penalties to govern us.

(to be continued tomorrow)

宗風俗諦中就有「威儀（舉止）──安詳穩重」一條，安詳穩重其實是包括內心跟外境的，也就是身口與意。一個人如果內心安詳穩重，他會是很平和的──內心很平和、很平靜、很無諍，也很安穩、很喜樂，一種寂靜的喜樂。

出家本來就是為了修行，所以內心應該是向善、向上、向淨的。我們既然發心出家，心中就應該清楚明瞭是為了修行而來，而修行也一定是有自我的要求，而不用等待外面用某種嚴格的或是某一種制度來規範，甚至獎懲。

Namo Amituofo!

Dec 10 2018

Dec 10, 2018
A quote from Master Shandao’s “Dharma School of Contemplation and Recitation”
善導大師語錄

A passage saying “only embraces Amitabha-reciters”

Those sentient beings who exclusively recite Amitabha Buddha, Amitabha Buddha’s mind of light always shines on them, protects and embraces them, and never forsakes them. It makes no sense for his light to shine upon and embrace
those who perform other assorted practices.

《觀念法門》「唯攝念佛」之文:
但有專念阿彌陀佛眾生，彼佛心光，常照是人，攝護不捨； 總不論照攝餘雜業行者。

Namo Amituofo!

Dec 9 2018

Dec 9, 2018
Master Huijing’s Short Teachings on the Infinite Life Sutra
《佛說無量壽經》

There are 48 vows made by Amitabha Buddha. If the 48 vows are categorized, there are three kinds: those related to the Land of Bliss, those related to Amitabha Buddha himself, and those related to the merits and virtues for our rebirth.

阿彌陀佛總共發有四十八大願，若將四十八大願歸納分類，可以區分為三種：有關極樂世界國土的、有關阿彌陀佛本身的，還有就是有關我們往生功德的。

Namo Amituofo!

Dec 8 2018

Dec 8, 2018
Master Huijing’s Short Teachings on Taking Refuge in Amitabha
皈命彌陀

If our clothes are dirty, they become clean after they are washed. Things needs to be exposed to sunlight or they may become rotten. We must confess our wrongdoings in repentance in order to be purified. All karmic offenses are like frost and morning dew, they will be cleared by the sunlight of repentance. Thus it is said, “Just one word ( Remorse) can offset the biggest offense.”

Amitabha-recitation is repentance. If one can aspire to be reborn in Amitabha’s Pure Land, and exclusively recite Amitabha’s Name, it is fundamentally the same as taking refuge and expressing repentance. It can be regarded as “once taking refuge, forever taking refuge; once expressing repentance, forever expressing repentance.” Master Shandao says , “Every single name-recitation is to repent constantly.”

衣服若髒，清洗則淨；東西放久，要晒太陽，否則會發霉。罪過要發露懺悔，懺悔則清淨。眾罪如霜露，懺悔能消除，所謂「彌天罪過，當不得一個悔字」。

念佛即是懺悔，若願生彌陀淨土，專稱彌陀佛名，即是根本皈依、根本懺悔。可謂一皈永皈，一懺永懺。善導大師說：「念念稱名常懺悔」。

Namo Amituofo!

Dec 7 2018

Dec 7, 2018
Master Huijing’s Short Teachings on Deep Faith in Aptitude and Teaching
機法深信

(continued)
The view of offenses is similar in both the Pure Land Path and the Sagely Path. Our deep belief in aptitude is different from the general view of offenses. When we on the Pure Land Path express a deep belief in aptitude, we speak of the view of
offenses from the perspective of Amitabha’s Fundamental Vow.

Through this understanding of the two kinds of belief, we feel that we have no means or karmic conditions to leave Samsara through our Self-Power. Among the 84,000 teachings, only the teaching of Amitabha’s Fundamental Vow enables sentient beings to have the karmic condition to leave Samsara, and expedite the achievement of Buddhahood.

「罪惡觀」淨土門有，聖道門也有，我們這個法門的機深信與一般的罪惡觀不同，我們是從信靠阿彌陀佛的本願來說他的罪惡觀是深信機。

理解這兩個信內容，無非也是自覺憑自力無有出離之緣，八萬四千法門當中唯有彌陀本願這個法門才能使眾生有出離之緣，而且可以快速成佛。

Namo Amituofo!

Dec 6 2018

Dec 6, 2018
Master Huijing’s Short Teachings on Deep Faith in Aptitude and Teaching
機法深信

Having two kinds of deep belief( in aptitude and in teachings) is determinant faith, Vajra faith, and unchanging faith. If it can change, it means you have no deep belief in aptitude or in teachings. If you have no deep belief in aptitude, you must have no deep belief in teachings. If you have no deep belief in teachings, you must have no deep belief in aptitude.

These two kinds of deep belief are actually one entity. If you have deep belief in aptitude, you have deep belief in teachings. If you believe in aptitude; but, don’t believe in teachings, your belief in aptitude is not counted. It is just a view on offenses in general.

有了機法兩種深信就是信心決定，就是金剛信，不會再改變，不管是深、淺或心的感受如何，都算是深信。會改變，不是對機沒有深信，就是對法沒有深信；對機沒有深信，對法一定也沒有深信，對法沒有深信，對機也一定沒有深信。

這兩個深信是一體的，有機深信就有法深信，如果只是信機而不信法，那不算信機，只是一般的「罪惡觀」。

Namo Amituofo!

Dec 5 2018

Dec 5, 2018
Master Huijing’s Short Teachings on Right View in Buddhism
佛法知見

“Settlement of mind” means faith. A person who really has faith is mentally settled. If he doesn’t have faith, he cannot say he is absolutely settled. His faith arises from the clear understanding of reasons and facts. If he hasn’t grasped these reasons and facts, he cannot say he has faith. Thus it is said,“If you understand the reasoning, your faith is deep”.

所謂「安心」，就是信心的意思。一個人真有信心才能安心，如果沒有真信心，絕無安心可言。信心來自對事理明確的了解，若對事理沒有明確的了解就談不上信，所謂「理明信深」，道理愈通達透徹，信心就愈堅固不移。

Namo Amituofo!

Dec 4 2018

Dec 4, 2018
Master Huijing’s Short Teachings on Faith in Pure Land Buddhism
淨土信仰

(continued)
The above passages about the splendors of Pure Land Buddhism are quoted from the writings of the past patriarchs. So, the Pure Land teachings can be regarded as: the simplest and easiest, the most secure, the most direct, and the most “round” and “sudden”. It is the foremost among all kinds of expedient means, unsurpassed in its ultimate meaning, and extremely “round” and “sudden” .

The teaching of Amitabha’s deliverance through recitation of his Name, is difficult to encounter in a thousand years, or even ten thousand eons. Now, we finally have the chance to hear it! We should be grateful for our past karma, believe and accept this teaching, and fully commit to walking this Path until the end of our lives.

以上這些是古德對淨土超勝之記述。故淨土一門可謂：至簡易、至穩當、至直截、至圓頓；方便中第一方便，了義中無上了義，圓頓中最極圓頓。

如是彌陀救度，念佛法門，千生叵遇，萬劫難逢；既獲見聞，遠慶宿緣，決定信受，終身不渝。

Namo Amituofo!

Dec 3 2018

Dec 3, 2018
Master Huijing’s Short Teachings on Faith in Pure Land Buddhism
淨土信仰

Through Name-recitation, we attain the state of non-retrogression immediately. We don’t need cultivation through diligent practices or insight through intensive meditative practices. We take Amitabha’s enlightenment in the fruition
ground as our aspiration to rebirth in the causal ground. The cause of rebirth permeates the sea of rewards and the effect of those rewards penetrates to the of cause of our suffering.
We are perfectly enlightened at that moment, full and  complete without any deficiency. Those of the highest in the high tier cannot exceed its sill, and those of the lowest in the low tier can reach its district.

‧All people can practice and be rewarded. It universally  benefits people of virtuous roots in the three tiers. All those with smart or dim aptitude are accepted. It is an absolutely perfect, inclusive, and inconceivable teaching. It embraces both the laws and the phenomena with nothing missing. It exceeds all schools and teachings with no exceptions, because it perfectly accepts and perfectly transcends all kinds of teachings.

‧The profundity of Huayen teachings, the mysteries of Fahua teachings, the essence of all Buddhas, and the compass for all Bodhisattva teachings originate from this one transcendent teaching.
(to be continued tomorrow)

‧只要稱名念佛，即得徑登不退，無藉劬勞修證，不必觀想參；以果地覺，為因地心；因該果海，果徹因源；當下圓明，無欠無餘；上上根不能逾其閫，下下機亦能臻其域。

‧人人可修，人人可證；三根普被，利鈍全收；絕待圓融，不可思議；攝事理以無遺，統宗教而無外。圓收圓超一切法門。

‧華嚴奧藏，法華秘髓，一切諸佛之心要，菩薩萬行之司南，皆不出於此矣！

Namo Amituofo!

Dec 2 2018

Dec 2, 2018
Master Huijing’s Short Teachings on the Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦

Amitabha Buddha’s compassionate mind is unlimited. His acceptance is equal. His inclusivity is thorough, and his forgiveness is absolute. His deliverance is completely
unconditional.

If we feel that Amitabha Buddha’s love for us is unlimited, and his inclusivity is thorough, our hatred and stubborness will be changed. We will soften those states and feel a sense of regret. We shall render love and forgiveness to all beings.

阿彌陀佛無限的慈悲愛心，平等接納、徹底包容、絕對體諒，毫不計較、毫無條件地救度我們。若能體會阿彌陀佛對我們無限的愛心、徹底的包容，我們瞋恚、剛強的心就會被感化而柔軟、而慚愧，對任何人就會付出愛心與包容。

Namo Amituofo

Dec 1 2018

Dec 1, 2018
A quote from Master Shandao
善導大師語錄

A text about “only embracing Amitabha-reciters” from “In Praise of the Rite of Rebirth”

Amitabha Buddha’s light is infinite, permeating all lands in the ten directions, without any obstructions. Amitabha only visualizes those who recite his Name, embraces and never forsakes them. That is the why he is called Amitabha.

《往生禮讚》「唯攝念佛」之文:
彼佛光明無量，照十方國，無所障礙； 唯觀念佛眾生，攝取不捨，故名阿彌陀。

Namo Amituofo!

Nov 30 2018

Nov 30, 2018
Master Huijing’s Short Teachings about the Infinite Life Sutra
《佛說無量壽經》
(continued)

2. Vows related to the Pure Land – also called vows to pursue the Pure Land. These are the vows made by Dharmakara Bodhisattva, who selected all of the splendors of his Pure Land and to make his Pure Land better than all other Buddhalands. (when he becomes a Buddha.)These are the 31st Vow (Vow to create the Pure Land) and the 32nd Vow (Vow regarding the Adornments of the Pure Land).

3. Vows related to sentient beings – also called vows for benefitting sentient beings. These are the vows about benefitting and delivering sentient beings of the ten directions. These are the remaining 43 vows.

二、攝淨土願，亦名求淨土願：法藏菩薩成佛之後，選擇比諸佛淨土更為殊勝莊嚴之功德，以成就其淨土之誓願。即是第三十一國土清淨願與第三十二國土嚴飾願。
三、攝眾生願，亦名利眾生願：是救度利益十方眾生的誓願。其他四十三願皆是。

Namo Amituofo!