Jan 31 2019

Jan 31, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信

Two fundamentals of the Pure Land teaching are deep faith in aptitude and deep faith in teaching. With deep faith in aptitude, a person will become humble and modest. With deep faith in teaching, he will become compassionate and accommodating to other people, in the same way Amitabha Buddha treats us.

With deep faith in aptitude, our temperament will change. With the change in temperament, our behavior will change. With the change in behavior, our habits will change. With the change in habits, our personality will change. The change in our personality can change the fate of our lives.

Above all, with the deep faith in teaching, our mind, temperament, behavior and personality will change. In addition to that, we can realize a state of tranquility, which can also improve our mindset and personality.

淨土法門的根本，是深信「機」、深信「法」。有「機」的深信，人就會謙卑柔和；有「法」的深信，就會對他人恩慈體貼，就好像阿彌陀佛對我們一樣。

對「機」深信，會改變我們的氣質：氣質改變，行為就會改變；行為改變，習慣就會改變；習慣改變，個性就會改變；個性改變命運就會改變。

總之，對「法」深信，心性、氣質、行為、個性也都會改變。除此之外，念佛如果有寂靜的體會，心境、個性也會改變。

Namo Amituofo!

Jan 30 2019

Jan 30, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

(continued)
We take this Name (Namo Amituofo)as the cause, and the certain attainment of Buddhahood as the effect. Rebirth in the Land of Bliss is not because of our virtues nor our offenses. A master says, “The nature of human beings is more or less the same. The difference between a good person and a bad person is like ten million dollars and nine cents and ten million dollars and one cent.”

我們是以「南無阿彌陀佛」這一句名號為因，當然就獲得成佛為果，並不是因為我們的善，也不是因為我們的惡，所以往生來說，不是靠我們的善，也不是靠我們的惡。上師有一句話形容的很貼切，「人性差不多，好人和壞人的差別就如同一千萬零九毛和一千萬零一毛。」

Namo Amituofo!

Jan 29 2019

Jan 29, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

We are now human beings, maybe even kings; however, if we fall into the realm of a pig in our next life, we will reincarnate from the womb of a pig, and have the limited intelligence of a pig, with the habit of eating rancid food. This is because of karmic debt.

Upon rebirth in the Land of Bliss, all beings have the thirty-two marks and eighty kinds of wellness. They are endowed with deep wisdom, and versatile in the six paranormal powers. Their body is naturally non-physical, and is non-polar. These are natural effects of the respective cause of rebirth.
(to be continued tomorrow)

現在我們是人，甚至是皇帝，可是下輩子如果應墮落為豬的話，立刻就從豬胎出來，就是豬的模樣、豬的性情，愚癡的以餿水為食，因為那是牠的果報。

往生到極樂世界，出生就是三十二相，八十種隨形好，都是智慧高明、神通洞達，都是自然虛無之身，無極之體，因為有什麼因就導致什麼樣的果。

Namo Amituofo!

Jan 28 2019

Jan 28, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land
淨土信仰

The Pure Land teaching is very easy to practice. Because it is easy, it is splendid. In what way is it splendid?

It enables us to have the benefit of becoming a Buddha without undergoing any level or grade ( in Bodhisattva practices), or taking one or two eons to achieve it. It is not necessary to go through the 1st ground, 2nd ground, or 3rd ground, as it is transcendental in time and [Bodhisattva’s] ground. If it were not like that, it could not be said to be “expediting”.

Just as Bodhisattva Vasubandhu says, “It can expedite our full satisfaction , with a great treasure ocean of merits and virtues.”

淨土法門非常易行，易行的本身又是殊勝的，殊勝在哪裡？

在於能讓我們獲得成佛的利益，而且不須經過品位階級，不必經過一劫二劫，也不必經過一地、二地、三地，而是超劫超地，如果不是這樣就不是「速」。

所以天親菩薩說「能令速滿足，功德大寶海。」

Namo Amituofo!

Jan 27 2019

Jan 27, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School:
Worldly Truths
淨土宗宗風俗諦

Being modest and patient, humble and amiable are very important traits for any person; but, particularly for a Buddhist learner. The I Ching Says, “A person is benefited because of his humility; he will lose if he is complacent. “

It also says, “The way of heaven diminishes the prideful and augments the modest. The way of earth undermines the prideful and replenishes the modest. Spirits and deities inflict calamity on the prideful and bring fortune to the modest. The way of men despises the prideful and favors the modest.”

A humble person is welcomed by others wherever he goes, because all beings in the Six Realms bless him. All beings will cherish him. He will not experience jeopardy; but, reach safety if he encounters danger. A humble person can easily believe and accept Amitabha’s deliverance. In so doing, he gains benefits in this life, as well as in the next.

柔和忍辱，或者謙順謙卑，對一個人來講是非常重要的，尤其是一個學佛者。《易經》說：「謙受益，滿招損。」

又說：「天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。」

一個謙虛的人，走到哪裡都受歡迎，天地鬼神都要加福給他。所以，謙虛的人有福了，天地鬼神都會憐惜他，讓他趨吉避凶、遇難呈祥。尤其是謙虛的人容易信受彌陀的救度，獲得「現當二益」。

Namo Amituofo!

Jan 26 2019

Jan 26, 2019
A quote from Master Shandao’s “In Praise of the Rite of Rebirth”
善導大師語錄

A text stating “protected and favored by all Buddhas"

Those who recite Amitabha’s name for rebirth are always protected and favored by all Buddhas, as many as the sands of the Ganges, inhabiting the six directions.

《往生禮讚》「諸佛護念」之文:
若稱佛往生者，常為六方恒河沙等諸佛之所護念。

Namo Amituofo!

Jan 25 2019

Jan 25, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

(continued)
That is to say, if Amitabha attains perfect Enlightenment, sentient beings can be reborn. If sentient beings can be reborn, Amitabha Buddha can attain perfect Enlightenment.

The 19th Vow is not the same. The 19th Vow is targeted at those who “awaken aspiration for Enlightenment and do various meritorious deeds”. The vow is made to follow the practitioner’s capacity for awakening aspiration for Enlightenment and performing various meritorious deeds. In so doing, they can dedicate their merits for rebirth in the Land of Bliss. Thus, Amitabha Buddha guarantees he will appear and welcome them when they are close to death.
By guaranteeing to welcome them at the near end-of-life, Amitabha Buddha guides sentient beings of various roots of virtues to enter and finally settle in the 18th Vow.

也就是說，阿彌陀佛如果成佛，眾生也就能夠往生；能夠使眾生往生，阿彌陀佛也才能夠成佛。

至於第十九願並不是這樣的願，第十九願的對象是能「發菩提心，修諸功德」的人，是依對方能夠發菩提心、修諸功德的根性與立場，來為他發這個願，引導他迴向他的功德來往生極樂世界，阿彌陀佛也保證在他臨終的時候，現前來迎接他。以這一種臨終來迎的保證方式，引導種種根性的眾生歸入第十八願。

Namo Amituofo!

Jan 24 2019

Jan 24, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

Both the 18th Vow and the 19th Vow are the vows for rebirth in this lifetime; however, which one is the fundamental vow, the main vow, or Amitabha’s original intent? It is the 18th Vow. Why? There are 36 Chinese words in the 18th Vow, and at the end, it says, “should not be born there, may I not attain perfect Enlightenment.”

It is specified only in the 18th Vow and no others. Thus, we know that Amitabha’s attainment of perfect Enlightenment and sentient beings’ rebirth are bound together, and are accomplished at the same time.
(to be continued tomorrow)

當機願的第十八願、第十九願當中，哪一願是根本、主要的願，是阿彌陀佛的本懷呢？就是第十八願。為什麼呢？第十八願總共有三十六個字，其中有兩句「若不生者，不取正覺。」這八個字只有第十八願有，其他的願並沒有，由這八個字可知眾生的往生跟阿彌陀佛的成佛是綁在一起的，是同時成就的。

Namo Amituofo!

Jan 23 2019

Jan 23, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

(continued)
Those who take refuge in Amitabha Buddha’s life, and are nurtured within Amitabha Buddha’s mind, Amitabha Buddha is their master. Beneath his happiness and sufferings, he is supported and managed by Amitabha Buddha. No matter whether the karmic circumstance is favorable or unfavorable, he knows Amitabha Buddha is under control. The more he relies on Amitabha Buddha, the fewer are his sufferings and afflictions. He will have less fear of loss or attachment to gain.

歸命阿彌陀佛的人，是活在阿彌陀佛的佛心當中，是薰習著阿彌陀佛的佛心在過日子。阿彌陀佛就是他的主人，一切苦樂禍福的背後，有阿彌陀佛在承擔、在主宰，所以凡事不論順逆，他都會想到背後所主宰、依靠的阿彌陀佛，因此就不會那麼的憂悲苦惱，患得患失。

Namo Amituofo!

Jan 22 2019

Jan 22, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

An Amitabha-reciter should hand over his physical and mental life to Amitabha. We should surrender our: humble, small, effortless, defiled, wicked, ever changing, reincarnated life to Amitabha Buddha. We fully rely on his: unconditional kindness, undifferentiated compassion, purity, tranquility, eternal, immortal and infinite life.

(to be continued tomorrow)
念佛人身心性命完全歸付於彌陀，把我們卑微、渺小、無能無力的生命，污穢、罪惡的生命，無常、輪迴的生命，歸投依靠無緣大慈、同體大悲的阿彌陀佛，歸投依靠清淨無染、涅槃寂靜的阿彌陀佛，歸投依靠永恆長住、無量壽命的阿彌陀佛。

Namo Amituofo!

Jan 21 2019

Jan 21, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信

Master Shandao teaches us that Deep faith in teaching means: “When sentient beings recite the Buddha’s name they must be reborn.” To understand deep faith in aptitude, we can ask ourselves: If we affirm that we have no karmic condition to leave the cycle of birth-and-death, we will have deep faith in aptitude within our affirmation.

Because of “when sentient beings recite the Buddha’s name , they must be reborn,” a Pure Land practitioner is better off discarding any idea of pursuing any kind of feeling during Amitabha-recitation.

法深信，就是善導大師所講的：「眾生稱念，必得往生。」至於機深信，我們可以自問：若真確認自己無有出離之緣的話，機的深信就在裏面了。

因為「眾生稱念，必得往生」，所以淨土行人最好不要去追尋某一種感受，要把那種觀念捨掉。

Namo Amituofo!

Jan 20 2019

Jan 20, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

We can see, from the point of view of ordinary beings, what is good and what is evil.

For example, the Five Gravest Transgressions and slandering the correct Dharma, are extremely heavy karmic offenses, resulting in falling into the Fivefold Uninterrupted Hell. As it relates to virtues, those who practice the Five Precepts and the Ten Wholesome Deeds can be born in the Desire Heavens, and those who practice the meditative virtues can be born in the Form Heavens, or even the higher Formless Heavens.

The above is spoken from the point of view of ordinary beings; however, all these are not ultimate, but pitiful. Why? It is because they will reincarnate according to their karma once their life ends. Even though they are now alive in the Formless Domain, they will reincarnate when their life reaches 80,000 eons. If conditions ripen, they may fall to hell. For the retribution in hell, a hell being must have the wholesome karmic conditions ripened, then he may ascend to heaven.

以我們凡夫來看有善有惡，譬如五逆謗法是極重的罪惡，果報就是五無間獄；以善來說，五戒十善生在欲界天，禪定更是善，生在色界天，更深的禪定生在無色界天。

以凡夫來講有這些差別，以佛的眼光來講，都是不究竟、都是可憐愍的，為什麼？因為壽命盡時又將隨業流轉，即使生在無色界天，八萬大劫壽命到時，還是隨業流轉，如果因緣和合有可能墮入地獄。從地獄的果報來說，因緣和合，善業的緣到了，或許也升天上。

Namo Amituofo!

Jan 19 2019

Jan 19, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

The Prajna Sutra says, “Like shooting an arrow towards a target, you may hit it or miss ; however, if we target the arrow towards the ground, we never miss.” Unless we are very skillful in archery, it is not easy for us to hit the center of the target.

However, if we target the ground, it is very easy. Even a blind man can hit it. Amitabha-recitation is like shooting an arrow targeting the ground, because it cannot miss. We need only open our mouths to recite. One recitation is one Buddha, repeated recitations are multiple Buddhas. So, it says, “One recitation matches one Buddha and repeated recitations match multiple Buddhas. “

《般若經》說：「如以箭射物，或中或不中，以箭射地，無不中者。」除非是神箭手，否則我們要射中靶心很不容易，可是如果射大地的話就很容易了，不必要是神箭手，甚至是盲人也能射中。所以釋迦牟尼佛就說，如以箭射地，一射即中。

念佛就像以箭射地，因為只要開口念就對了，一念就是佛，念念都是佛。所以有一句說：「一念相應一念佛，念念相應念念佛。」

Namo Amituofo!

Jan 18 2019

Jan 18, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School:
Worldly Truths
淨土宗宗風俗諦

A practitioner who sets forth the Mind of Mahayana in practicing the Bodhisattva path should always offer people the best, render them peace, joy, and success, etc., leaving the worst, loss, and frustration for himself. He should even quietly bless a person and give him benefits. If that person feels more comfortable and happy, he will feel comfortable and happy too.

修行人，發大乘心，修菩薩道，好的、歡喜的、安樂的、成功的總是讓給對方，壞的、失敗的、沮喪的留給自己。甚至暗中默默地祝福他，把好處讓給他，要對方有一絲快樂安慰，我們也感到快樂安慰。
Namo Amituofo!

Jan 17 2019

Jan 17, 2019
A quote from Master Shandao’s “Dharma School of Contemplation and Recitation”
善導大師語錄

A passage stating “all Buddhas unfold their tongues”
The Buddhas in the six directions unfold their tongues, to bear witness to and verify that ordinary beings can simultaneously attain rebirth and have their offenses eradicated. If they cannot attain rebirth as per the Buddha’s verification, their tongues will deteriorate and decay, since the words they have spoken cannot be taken back.

《觀念法門》「諸佛舒舌」之文：
六方等佛舒舌，定為凡夫作證，罪滅得生。 若不依此證得生者，六方諸佛舒舌，一出口以後，終不還入口，自然壞爛。

Namo Amituofo!

Jan 16 2019

Jan 16, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

(continued)
For those who just wants to make connection, and not ready to be reborn, Amitabha Buddha tends to embrace them, follow them and till the conditions ripen, then he will save them to the Land of Bliss. Above all, once a person who has made a connection with Amitabha Buddha, Amitabha Buddha will not forsake him forever, strengthen him and embrace him. It is the 20th Vow, known as Vow of Making Connection. Making connection with Amitabha Buddha, he must meet him in a later day.

It is similar to a fish is caught on hook. Though it has not yet been pulled to the shore, it cannot escape, and must be pulled up a later day. So, whoever makes connection with Amitabha Buddha, Amitabha Buddha says, “I will expedite, in two, three or a few lifetimes, to save you to the Land of Bliss.”

至於只是結緣而對方並沒有要往生，阿彌陀佛也勢必要攝取他，跟隨著他，等待機緣成熟，就救他到極樂世界；總之，只要跟阿彌陀佛結過了緣，阿彌陀佛就永不放棄他、加持他、攝取他，這個願就是第二十願，所以第二十願叫「結緣願」，跟阿彌陀佛結緣，總有一天會等到他。有一句話說：「總有一天等到你！」。

就好像大海的魚上了鉤，即使還沒有被拉上岸，可是，既然上了鉤就跑不掉，總有一天會把他拉上來。所以，凡是跟阿彌陀佛結過緣的，阿彌陀佛說：「要快速的，二、三世或幾世之間，就要把他救到極樂世界。」

Namo Amituofo!

Jan 15 2019

Jan 15, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

The purpose of every single vow made by Amitabha Buddha is to allow sentient beings of the ten directions to come to the Land of Bliss and to accomplish the fruition of Buddhahood. How can he do that?

Among the 48 vows, there are three vows of deliverance, the 18th Vow, the 19th Vow and the 20th vow. The 18th Vow and the 19th Vow are known as vow for rebirth in this lifetime, which means rebirth is certain in this lifetime.
(to be continued tomorrow)

阿彌陀佛的每一個願，都是為了使十方眾生能到極樂世界去成就佛果的。那怎麼樣使十方眾生到祂的極樂世界呢？

四十八願當中有三個願，叫做「攝生三願」──第十八願、第十九願、第二十願。其中之第十八願、第十九願是「當機願」，是今生必定往生的願。

Namo Amituofo!

Jan 14 2019

Jan 14, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge to Amitabha
皈命彌陀

To take refuge in Amitabha Buddha means to let our impermanent reincarnated life rely on the eternal Amitabha Buddha, the absolute Amitabha Buddha, and his infinite life. Thereafter, we exclusively recite Namo Amituofo, no miscellaneous and assorted practices. By cutting off the root source of birth-and-death, we are determined to be reborn in the Land of Bliss, and to become a Buddha!

歸命阿彌陀佛，就是用我們輪迴無常的生命依靠無量壽命的阿彌陀佛，永恆的阿彌陀佛，絕對救度的阿彌陀佛。此後就專念南無阿彌陀佛，沒有雜修雜行，這樣生死根源一刀斬斷，就決定往生極樂世界，決定成佛！

Namo Amituofo!

Jan 13 2019

Jan 13, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信

(continued)
We feel “falling” and “being rescued” at the same time. Our mind is at ease and joyful. We are grateful and feel regretted. Because of the internal fermentation of the aptitude of feeling evil and the teaching of compassionate great vow, we change in our temperament.

Being stubborn and mean in the past, we become soft and tender with no argument now. Lacking of compassion and kindness in the past, we become compassionate now. Facing all adverse circumstances and failure, we review our faults and karmic conditions in past life, and do not blame others. In our daily life, we will have faith in the Budhha, have regrets to ourselves and have loving-kindness to others.

墮落與被救是同時感受到的。心中有平安、喜樂，有感恩、慚愧；因為機的罪惡感在內心發露與法的大悲願在內心發酵，故性情會轉變。

以前剛強計較，現在柔和不爭；以前缺乏慈愛，現在有了悲心；凡一切的逆境挫折，都會反省是自己的過失，或宿世的罪業，而不會責怪別人。此後的生活是對佛有信心，對己有愧心，對人有愛心。

Namo Amituofo!

Jan 12 2019

Jan 12, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信

There are two kinds of deep faith - in aptitude and teaching. When an iniquitous  ordinary being is about to fall from a cliff, he is suddenly saved by the Buddha; when he struggles in a rough sea, and is almost to be drowned, he is rescued by the Buddha to a vow-ship, just like coming back from the death’s door.

Thus, this teaching talks about complete other-power. It is a teaching of deliverance through absolute “other-power”, no deliberate action of any kind. So, NAgarjuna Bodhisattva describes it as “travelling on board” – no need to pay the ship fare, no need to help in steering. Some people may have skills and power, but they don’t need to help. Not to mentioned, we fall and need rescue because we are lacking of skill and power.
(continued)

善導大師的機法二種深信，罪惡生死凡夫之機，感受到正當墮落懸崖時，突然被佛扶起來；在海中掙扎喝水時，被佛抱上願船。所謂絕處逢生，置之死地而後生。

故此法門是完全他力、絕對他力的救度法門，無絲毫的自力與造作。因此龍樹菩薩譬喻為「乘船」，坐在願船上的人既不必付船票，也不必幫忙駕駛；自己儘管有何力量，在此也置於無用之地。何況就是因為毫無力量，才會墮落，才會被救。

Namo Amituofo!

Jan 11 2019

Jan 11, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

From our perspective, the Three Domains and the Six Realms are real; but, from Buddha’s perspective, they are unreal(like a dream). This Name – Namo Amituofo is the main substance of Nirvana, which is real. The merits and virtues of a myriad of practices are contained in the Name. Amitabha Buddha puts all of the merits and virtues he accumulated during countless eons inside this Name.

The substance of karma is stored within our Alaya Consciousness; but, karma itself is unreal. In contrast,  the merits and virtues of the Name are real. Unreal matters, no matter how plentiful, are not comparable to the real one, even a small amount. So, when we recite this Name of great merits and power, with each repetition it enters our Alaya Consciousness, and changes our karmic retribution.

依我們的眼光來看，會認為三界六道是真實的，可是以佛的眼光來看，三界六道本來就是虛假的，好像夢一樣。而南無阿彌陀佛這句名號是涅槃的主體，是真實的，萬善的功德通通在這句名號裏面，阿彌陀佛累生累劫所修的點點滴滴的功德，都容納在這句名號裏面。

因為業的體在阿賴耶識裏面，而且業的本身其實是虛假的、幻化的，而這句名號的功德卻是真實的。再多的虛假都不如一點點的真實，正所謂「千虛不如一真」，所以，只要這句名號的大功德、大力量一句一句地貫入我們的阿賴耶識裏面，便能轉我們的業。

Namo Amituofo!

Jan 10 2019

Jan 10, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

Through Amitabha-recitation, we gain splendid merits in the most easy way. “Splendid” means this Name possesses a myriad of practices. It is called “Easy” because it only requires opening our mouths and reciting the Name. Even a small bird can recite, so it is very easy.

稱名念佛有殊勝的功德和容易的功德。「殊勝」的意思是，這句名號具足萬行，所以很殊勝；「易」的意思是，念這句名號，只要有口就能念，甚至，只要可以開口出聲，連小鳥也能念，所以非常容易。

Namo Amituofo!

Jan 9 2019

Jan 9, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦

A practitioner should remain quiet about his achievements and flaunt his mistakes. Why? If we reveal our wrongdoings and mistakes to others, our karmic obstructions will be cleared. If we cover them up, the karmic obstructions will become even heavier. If we have reached certain goals or received credit for our accomplishments, we should keep them to ourselves as much as possible, and do not flaunt them. This is a good way to enhance our blessings and clear our karmic obstructions.

Above all, though we can certainly clear our karmic offenses through Amitabha-recitation, we should also sincerely review and reveal our wrongdoings. Otherwise, it is like sweeping the floor with your right hand; but, sprinkling the dust with your left. It is unwise to do that.

一個修行人應該是「誇罪掩功」的，為什麼？把自己的錯誤缺失顯露出來，讓人家知道，可以消業障，也可以警惕自己；如果一直掩蓋，那真是業障愈加深重。自己有功勞有成就，要儘量掩蓋，不要誇耀出來，這個都是增德消業最好的良方。

總之，雖然念佛確實能夠消我們的罪業，但我們也必須至誠反省發露，儘量不要掩蓋，不然的話就會像右手掃地、左手灑灰塵一般的不智。

Namo Amituofo!

Jan 8 2019

Jan 8, 2019
A quote from Master Shandao’s “Dharma School of Contemplation and Recitation”
善導大師語錄

A passage about “ the mere practice of exclusive Amitabha-recitation for practitioners of the three tiers”

All sentient beings are different in their roots of virtues, and they can be classified into high, medium and low tiers. The Buddha urges all of them to exclusively recite the Name of the Buddha of Infinite Life according to their current roots of virtues. Amitabha Buddha and a multitude of sagely beings will come to receive them, without needing to be invited, when they are close to death. In that way all of them can attain rebirth.

《觀念法門》「三輩唯在專念」之文
佛說一切眾生，根性不同，有上中下； 隨其根性，佛皆勸專念無量壽佛名； 其人命欲終時，佛與聖眾，自來迎接，盡得往生。

Namo Amituofo!

Jan 7 2019

Jan 7, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

The 19th Vow is a vow that Amitabha Buddha includes to induce practitioners on the Sagely Path to the Pure Land Path. The 20th Vow is a vow that Amitabha Buddha includes to induce those practitioners who rely on “self-power” to accept his “Other-power”, as stated in the 18th Vow.

Those who rely on the 19th Vow, deeply feel the difficulty of practicing the Sagely Path in this land; so, they dedicate all of their virtues and a myriad of practices toward rebirth in the Pure Land. They do this because miscellaneous practices have their own individual causes and effects. If they are not dedicated, they cannot become the causes of rebirth in the Pure Land. If they are dedicated, the practitioners need not change these virtues because they naturally comply, in accordance with the 19th Vow, and become the cause for rebirth.

第十九願是阿彌陀佛誘引聖道門諸機進入淨土門之願，而二十願是誘引淨土門 自力根機進入他力十八願之願。

亦即十九願是聖道門之行人由於深感此土入聖的艱難，乃將其所修萬行諸善迴 向作為往生淨土之行；萬行諸善各有其因果，若不迴向即不成為往生淨土之因 ，若用迴向則不改變萬行諸善自然成為十九願之內容。

Namo Amituofo!

Jan 6 2019

Jan 6, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

Returning our iniquitous, defiled, and mortal lives, to Amitabha Buddha’s virtuous, pure , and immeasurable life, is called “taking refuge”.

將我們罪惡的生命、污穢的生命、生死的生命，歸入阿彌陀佛功德的生命、清淨的生命、無量壽的生命，才就叫「歸命」。

Namo Amituofo!

Jan 5 2019

Jan 5, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信

The two kinds of deep faith - in aptitude and in teaching, are the core teachings of the Pure Land School. If we understand and deeply believe the principles of aptitude and teachings, we will have no set backs, and be assured of rebirth.

淨土法門的核心「機法兩種深信」，機法兩種的道理能夠了解深信，就不會退轉，就決定往生。

Namo Amituofo!

Jan 4 2019

Jan 4, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

(continued)
This thought is wrong because we do not understand the Infinite Life Sutra in principle, and we carelessly take our innate Buddha-nature as comparable with Amitabha Buddha. We also mistakenly affirm that there is no happiness or suffering, no purity or impurity in this Saha Land, when our mind has no false and miscellaneous thoughts. If we don’t understand correctly, and take the wrong concepts as our life’s goal and purpose, it is very dangerous.

那一種談法是因為不了解《無量壽經》的道理，泛泛的以自性天真之佛來比喻阿彌陀佛，以自心沒有妄想雜念來認定娑婆世界沒有苦樂淨穢，那種看法是完全錯誤的。如果沒有正確的了解，往往就會以這種錯誤的思想作為他一生的宗旨、指標，這是很危險的。

Namo Amituofo!

Jan 3 2019

Jan 3, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

(continued)
As a pure land, the Land of Bliss in our teaching is different from “Amitabha is Self-nature and Pure Land is Mere-Mind” as said by ordinary Ch’an practitioners.

Whether believing it is a Pure Land of Mere-Mind or Amitabha is Self-nature, it indicates the practitioner has realized and become enlightened to the innate Buddha-nature. However, Amitabha is a Buddha who has accomplished perfect and complete practices for countless eons and contemplation for 5 kalpas. Have those practitioners taken countless eons to make vows, cultivate and accumulate immeasurable Bodhisattva practices? No! If they haven’t, how can they say Amitabha’s Pure Land and Amitabha’s virtues are the same as theirs?

我們所說的極樂世界的淨土，和一般學禪者所講的「自性彌陀、唯心淨土」是截然不同的。

因為不論唯心淨土或自性彌陀，都只是說明此人已證悟了本具的佛性，而彌陀這一尊佛卻是經過五劫思惟，兆載永劫的願行圓滿所成就的佛，我們何曾以五劫的時間去發願，何曾兆載永劫積植菩薩無量德行？沒有啊！既然沒有，怎麼能說我們有和阿彌陀佛一樣的淨土、跟阿彌陀佛一樣的佛德？

Namo Amituofo!

Jan 2 2019

Jan 2, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

Amitabha-recitation is the most profound, yet the most ordinary teaching in Buddhism. Those with superior roots of virtues cannot exceed it, and those of inferior roots of virtues can securely rely on it. So, with respect to teaching, Amitabha-recitation is splendid; with both respect to aptitude and ease of practice.
(to be continued tomorrow)

念佛是佛教最高深、又最平常的法門，上根不能超出其外，下根也能穩坐其中。因此念佛，就法來講，是殊勝的；就機來講，是容易的。

Namo Amituofo!

Jan 1 2019

Jan 1, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦

(continued)
A practitioner who makes mistakes should disclose them and repent for them in an assembly. In this way, the karmic offenses can be cleared. Making use of the power of repentance before an assembly, one will not commit the offense again. The karma has a root that has to be exposed to sunlight. If the root is not exposed to sunlight, and only the branches and leaves are exposed, the tree will continue to grow in the same way. Thus we see that, among genuine Buddhist practitioners, repentance and disclosure of karmic offenses are emphasized.

修行人有了過失，是應在大眾之前表露懺悔的，這樣罪障才能消除，藉由在大 眾之前懺悔的力量才能使自己以後不再犯。因為業力有根，必須將根挖出來攤 在陽光下，如果不從根挖出來曬太陽，只是枝葉曬太陽，日後根還是會再生長。所以一個真正的修行人是重在懺悔、發露自己的業障。

Namo Amituofo!