Feb 27 2019

Feb 27, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見
(continued)

1. Conspicuous calling and conspicuous response – During Amitabha-recitation, the calling and response are obvious, and the reciter feels it.

2. Conspicuous calling but non-conspicuous response – During Amitaba-recitation, the calling is obvious; but, the response is hidden. The reciter does not feel and observe it.

3. Non-conspicuous calling but conspicuous response – a person has recited Amitabha’s Name before (in this life or in a past life), and though the person doesn’t recite it now, he feels blessed by Amitabha in some circumstances or under certain conditions.

4. Non-conspicuous calling and non-conspicuous response – Recited Amitabha’s Name before or in a past life. Though a person doesn’t recite now, he is blessed by Amitabha in some circumstances and under certain conditions without feeling it.

Sentient beings are different in roots of virtues and aptitudes; so, their karmic circumstances are different. Thus, the Buddha’s response to their karmic causes is also different. Regardless of the conspicuous calling and non-conspicuous response, all of these are Buddha’s expedient means to guide sentient beings to set forth their Bodhi Mind, in order to thoroughly eliminate suffering and fully establish happiness.

一、顯感顯應：有念佛，亦有明顯感應，自己感覺得到。

二、顯感冥應：有念佛，而感應在暗中，自己覺察不到。

三、冥感顯應：以前或過去世曾經念佛，現在雖沒念，而遇事逢緣，明 顯感覺彌陀加被。

四、冥感冥應：以前或過去世曾經念佛，現在雖沒念，而遇事逢緣，暗中蒙受彌陀加被。

眾生根性、業緣各異，因此佛之應機亦自不同。故不論顯應冥應，皆是佛之方便，以此引導眾生藉境發心，趨入菩提，使其徹底離苦得樂。

Namo Amituofo!

Feb 26 2019

Feb 26, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

A cause must result in an effect, and a calling must echo with a response. These are natural laws. When Amitabha makes vows it is a cause, which belongs to a calling. That a sentient being recites Amitabha’s Name is both an effect and a response. That a sentient being recites Amitabha’s Name is a cause, which is also a calling. That Amitabha delivers is an effect and a response to the calling. However, some devoted Amitabha-reciters say they do not feel any calling or response. Actually, this is not quite true.

There are four kinds of responses upon calling.
(to be continued tomorrow)

有因必果，有感必應，乃天然之理。 彌陀發願是因，屬於感；眾生念佛是果，屬於應。 眾生念佛是因，屬於感；彌陀救度是果，屬於應。 然而，或有一向念佛，而全無感應；這並非全無感應，須知感應大略分為四種 ：

Namo Amituofo!

Feb 25 2019

Feb 25, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land
淨土信仰

The teaching of Amitabha-recitation is based on Amitabha’s Fundamental Vow of deliverance. It is also the original intent of Shakyamuni and the purpose of our lives. We simply wish to be reborn in the Pure Land through exclusive recitation of Amitabha’s Name and Amitabha, Shakyamuni and all of us are united. Buddha’s mind and sentient beings’ minds are aligned in our hearts; Buddha’s wish and sentient beings’ wishes match.

念佛一法，是彌陀救世本願，也是釋尊出世本懷，亦是我等出生目的。 但能願生淨土，專念彌陀，則彌陀、釋尊、我等，三者一致；佛心眾生心，心心相印，佛願眾生願，願願相契。

Namo Amituofo!

Feb 24 2019

Feb 24, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School:
Worldly Truths
淨土宗宗風俗諦

Amitabha-reciters are dependents of Amitabha Buddha in the Pure Land (just like children with the same blood line as their parents). Thus it is said, “We are originally Amitabha-reciters, and we grow from the same root.” We should love each other and be as close as siblings.

As we are Amitabha’s dependents in the Pure Land, and siblings of the same school, we should respect, and not slight each other, should get close to and not distance each other, should forgive and not criticize each other, should help and care about each other.

念佛人同是淨土眷屬，猶如兄弟，同秉父母（彌陀）氣血所生，可謂「本皆念 佛人，本皆同根生」，理宜互相友愛，情同手足。

既是淨土眷屬，也是同門師 兄弟，彼此要互相尊重不相輕視，相親近不相疏遠，相體諒不相批評，相幫助不相袖手。

Namo Amituofo!

Feb 23 2019

Feb 23, 2019
A quote from Master Shandao’s Dharma School of Contemplation and Recitation
善導大師語錄

A text stating “protected by 25 bodhisattvas in shadow”

Those who are exclusively mindful of Amitabha Buddha in the West, and aspire to be reborn, are always protected by the accompanying 25 bodhisattvas in shadow wherever they go. They don’t let evil ghosts and spirits annoy and disturb practitioners, who are always day and night, secured in peace.

《觀念法門》「廿五菩薩影護」之文
專念西方阿彌陀佛，願往生者，我從今以去，常使二十五菩薩，影護行者；不令惡鬼惡神，惱亂行者，日夜常得安穩。

Namo Amituofo!

Feb 22 2019

Feb 22, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

(continued)
Practicing various merits and virtues is the basic routine in cultivation. However, they are called “mixed practices” if they are dedicated for rebirth from the point of view of Amitabha’s Pure Land teaching. If we can exclusively recite Amitabha’s name and exclusively rely on Amitabha’s deliverance, our practice of various merits and virtues is not regarded as “mixed practice”, This is because we don’t rely on these for rebirth; but, totally rely on the merits and virtues of Amitabha’s Name.

Amitabha’s 19th Vow is mainly to attract and guide those people who practice various merits and virtues. This is because not all people can directly enter the 18th Vow. So, Amitabha Buddha makes this vow, and tells them: As long as you dedicate all your merits and virtues for rebirth in the Land of Bliss, I guarantee I will lead a multitude of sages and appear before you, welcome and receive you, when your life
comes to the end.

First, the 19th Vow does not mention exclusive recitation of Amitabha’s name. Secondly, it does not mention “should not be born, may I not attain perfect Enlightenment.”

修諸功德是佛教徒的基本行持，但就彌陀淨土法門來講，用諸功德作為迴向往生，叫做雜行；若能專憑彌陀名號，專憑彌陀救度，則諸功德無所謂雜行，因為不靠自己的諸功德往生，全靠彌陀的名號功德往生之故。

阿彌陀佛發這個第十九願，主要就是要接引修諸功德者的根機，因為不是每一個根機都能夠直接進入第十八願的，所以阿彌陀佛就跟他發這個願說：你只要把所修諸功德迴向往生極樂世界，我保證在你臨命終的時候，率領著大眾來到你的面前迎接你。這就是第十九願。

第十九願，第一，它不是專稱彌陀佛名；第二，它不是「若不生者，不取正覺」。

Namo Amituofo!

Feb 21 2019

Feb 21, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

“Various merits and virtues” – “various” refers to the myriad practices: the Six Paramitas, the Five Precepts, the Ten Wholesome Deeds, the Four Noble Truths, and the Twelve Links of Dependent Origination.

As far as Amitabha’s Pure Land teaching is concerned, rebirth through dedication of various merits and virtues is considered a “mixed practice” (as defined by Master Shandao) This is because they are plentiful, assorted, not pristine, and not exclusive.
(to be continued tomorrow)

「諸功德」，「諸」就是很多，所以諸功德可以說是六度萬行，包括五戒、十善、四諦、十二因緣、六度波羅蜜，所有法門的修行，所有善事的實踐都叫做修諸功德，所以諸功德叫做「萬行」、「諸行」。

但就彌陀淨土來講，修諸功德迴向往生，善導大師說這是「雜行」，因為很多，很雜，不純粹，不專一。

Namo Amituofo!

Feb 20 2019

Feb 20, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

Once we fall into the wretched realms, we face “serious , long term suffering”. The pain is very deep and unremitting. How can we be free? Recite Amitabha’s name! A person who can sincerely and earnestly recite Amitabha’s name , truly takes refuge in the Buddha.

一旦墮落三惡道的話，那麼就是所謂的苦重、時長：痛苦非常的深重，而果報又非常的漫長，所以，要念佛！能夠誠懇的念佛，就是真正的皈依。

Namo Amituofo!

Feb 19 2019

Feb 19, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信

Who are the targets of Amitabha’s deliverance? We don’t need to find the answer from the commentaries in books, or ask other people. We ask ourselves, who are we? Then we will know what kind of people are the targets of Amitabha’s
deliverance.

阿彌陀佛要救度的對象是誰，我們不用去尋找書本上的其他批註，也不必問別人，我們問問自己──自己是什麼東西，就可以知道阿彌陀佛所要救度的對象是怎麼樣的對象。

Namo Amituofo!

Feb 18 2019

Feb 18, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

Whether we talk about retribution under cause and effect or Amitabha-recitation in Pure Land teaching, evidence based on scriptures, reasoning, and facts is required. Through these means it becomes easier for people to believe, and practice with due diligence.

Evidence based on scriptures – scriptures spoken by the Buddha. If a Budhist does not believe and follow what the Buddha teaches, he is unorthodox. Thus it is said, “It is equal to a demon’s speech if it deviates, even one phrase, from the scriptures.” So, as a Buddhist, we must follow the scriptures based on the Three Studies -hearing, perceiving, and practicing.

Evidence based on reasoning – such as the exegesis of the scriptures. Examples are - the principle of rebirth in the Pure Land from the Amitabha Sutra, or the principle of retribution in hell as stated in the Ksitigarbha Sutra. If you want to understand a certain principle, you must follow the appropriate scripture, in order to not make a mistake.

Evidence based on fact – a principle must be supported by facts. If it is not , it is theoretical and abstract. In the world, every principle must be illustrated by a fact, and a fact must be supported by a principle.

不論因果報應或淨土念佛，都要有「經證、理證、事證」，才易啟人信心，令人力行。

「經證」者，佛說之經文，學佛之人，若不依佛所說，便成外道，所謂「離經一句，等同魔說」；故學佛之人，聞思修三學，皆須依經。

「理證」者，經文所詮之道理，如《彌陀經》宣說淨土往生之道，《地藏經》詮釋地獄報應之理；欲知何種教理，必依何種經文，不可錯謬。

「事證」者，道理之顯於事相；道理屬於理論而抽象，事相屬於事實而具體。宇宙中凡有其理，必有其事；世間上凡有其事，必有其理。

Namo Amituofo!

Feb 17 2019

Feb 17, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

(continued)
Nevertheless, if we follow the method stated in the Lotus Sutra and aspire to be reborn in the Land of Bliss, we are still following “the Difficult Path” that we ordinary beings simply cannot accomplish. This is because it is a realm of Bodhisattvas.

However, if we recite Amitabha’s name, we can also achieve the aim of the Lotus Sutra. The profound treasure of the Flower Garland Sutra and the mysterious essence of the Lotus sutra is Amitabha-recitation. So, we know that Pure Land teaching is the key teaching of all Buddhas.

“Key teaching” means the most important and the main aim of all Buddhas. They advocate and propagate Amitabha-recitation. They advise and urge us to recite Amitabha’s Name.

不過依《法華經》的方法修習，想往生極樂世界，終屬「難行道」，我們凡夫做不到，那是菩薩的境界。

但是，我們只要念佛，也可以達到《法華經》的目的。華嚴奧藏，法華秘髓，就是在念佛，由此可知，淨土法門為「一切諸佛之心要」。

心要，就是最重要的、主要的宗旨之所在，也就是一切諸佛的目的，就是弘揚念佛、勸導念佛。

Namo Amituofo!

Feb 16 2019

Feb 16, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land
淨土信仰

Whether it is the 80 fascicle or 40 fascicle Flower Garland Sutra, the essence of the Sutra is found in the last Chapter. ( the Practice and Vow of Samantabhadra Bodhisattva) Its purpose is to guide the various Bodhisattvas in the Flower Garland assembly to aspire to be reborn in the Land of Bliss. This is the aim and the profundity of the Flower Garland Sutra.

The Lotus Sutra also says: Those close to death can also be reborn in a lotus in the Land of Bliss and surrounded by various Buddhas and Bodhisattvas, if they follow and practice this Sutra. When the lotus flower blossoms and one sees the Buddha, he can become a Buddha. In other words, the greatest mystery and essence of the 28 chapter Lotus Sutra is also rebirth in the Land of Bliss.
(to be continued tomorrow)

不論八十部華嚴或四十部華嚴，菁華就在最後的〈普賢菩薩行願品〉，目的就是要引導華嚴會上諸菩薩，發願往生極樂世界。這就是華嚴經之目的，也是華嚴經深奧之處。

《法華經》也說，依此經修習，臨終也能往生極樂世界蓮花之上，諸佛菩薩圍繞，花開見佛，見佛成佛。這樣說來，《法華經》二十八品，最秘密、精髓之處，也是往生極樂世界。

Namo Amituofo!

Feb 15 2019

Feb 15, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School:
Worldly Truths
淨土宗宗風俗諦

Whether it is the teaching of the Buddha or it is generally accepted societal behavior, changing one’s destiny starts with giving. For monastics, giving refers to giving the Dharma through preaching. What are the pre-requisites of Dharma giving? An ancient sage says, “Being a bit humble costs nothing.”

When giving the Dharma - if we don’t understand the Dharma and its profound meaning, and our eloquence is poor, what should we do? Be humble. Whether we are eloquent or not, we can do that. So, it says, “Being a bit humble costs nothing.”

不管佛教也好，或是社會一般情形也好，凡事要改變命運都是先從佈施開始。對於出家人來講就是法的佈施，而在佈施之前，要先具備什麼呢？古德言的：「謙虛一節，並不費錢」。

我們要法佈施，如果對法不了解，對經藏不深入，口才又不好，怎麼能夠佈施呢？但是謙虛，即使有口才、沒口才，都可以做得來。所以說「謙虛一節，並不費錢」。

Namo Amituofo!

Feb 14 2019

Feb 14, 2019
A quote from Master Shandao’s Commentary on the Contemplation Sutra
善導大師語錄

A text stating “protected by the two Bodhisattvas in shadow”

Those who exclusively recite Amitabha’s name are always accompanied and protected by Avalokitesvara and Mahasthamaprapta in shadow, like close friends and teachers.

《觀經疏》「二聖影護」之文:

專念彌陀名者，即觀音勢至，常隨影護，亦如親友知識。

Namo Amituofo!

Feb 13 2019

Feb 13, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

The 19th Vow is one that involves the Bodhi Mind and cultivation of various merits and virtues; so, it facilitates those people who practice the Six Paramitas, and guides them to return to practicing Amitabha-recitation for rebirth. If they can return to practicing Amitabha-recitation, they are aspirants under the 18th Vow; if not, they continue to dedicate the Bodhi Mind and cultivate various merits and virtues for rebirth. Then Amitabha Buddha will appear to receive them, and comfort them.

It is because the cultivation of the Bodhi Mind and cultivation of merits and virtues cannot produce the effect of rebirth in the Pure Land by itself. However, Amitabha Buddha wishes to receive them through his 19th vow, so that they can dedicate and thus attain rebirth. “Though they can be reborn” – is what Master Shandao refers to in the Five Kinds of Primary Practices, because miscellaneous practices must be dedicated if they wish to be reborn.

第十九願是發菩提心、修諸功德的願，是接引修習六度萬行的人，引導他們歸入念佛，若能歸入念佛就是第十八願的身份，如果沒有歸入念佛就是以「發菩提心、修諸功德」迴向往生，阿彌陀佛就示現來接引他，讓他有安慰。

因為本來「發菩提心、修諸功德」這個因不是達到往生淨土的果，可是阿彌陀佛有這個願要接引他，他們迴向就能往生。這就是善導大師在五種正行所提到的「雖可迴向」，因為是雜行所以必須要迴向。

Feb 12 2019

Feb 12, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

(continued)
Among those persons who wish to be good practitioners; but, cannot do so. There are those who deliberately commit offenses, or even adorn themselves with offenses because they believe the Buddha will save them. This doesn’t make any sense! If a person takes Amitabha’s compassionate deliverance as an excuse to do evil in his daily life, he must lack the two kinds of deep beliefs - in aptitude and in teaching.
They do not really believe, so they don’t receive the Buddha’s grace, and their behavior is not nurtured by the Buddha’s virtues.

如是之人，欲善而不能，何況故意為惡，甚或以惡為莊嚴？斷無此理。若其藉口彌陀慈悲救度而放浪形骸，則可知其未深深體會機法兩種深信，非真實信者，未蒙佛恩，故其言行無佛德之薰習。

Namo Amituofo!

Feb 11 2019

Feb 11, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge to Amitabha
皈命彌陀

“The ones who accumulate karmic offenses are human beings, the one who delivers us is the Buddha.” Upon believing in the Buddha’s power, we know our karmic offenses are heavy, so we have no home to go to except in hell; we have no way to be delivered, except the Pure Land teachings.

During believing and accepting Amitabha’s deliverance, we know we should repent; but, we haven’t the thought of repentance. We know we should regret; but, we haven’t any thought of regret. Our offenses are so heavy that they cannot be described. The minds of such persons are nurtured by the Buddha’s virtues and softened. They always think of the grace of the Buddha. Though they wish to dedicate their practices of universal virtues to sentient beings in the present life, they find that they have insufficient capacity.
(to be continued tomorrow)

「造罪是人，救度是佛。」既信佛力，自知其罪甚深，除地獄外，無棲身處；除淨土外，無得救法。

在信受間，自知應懺悔而無懺悔心，應慚愧而無慚愧心，其罪惡實不可形容，如是之人，佛德薰心，心多柔軟，常仰念佛，欲以現生行「還相迴向」之普賢行，而深感心餘力絀。

Namo Amituofo!

Feb 10 2019

Feb 10, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信
(continued)

Deep belief in teaching refers to deep belief in Amitabha Buddha’s compassion and deliverance. To us, Amitabha Buddha’s compassion and kindness are absolute. He treats each of us as his only child. He loves us, protects us, and delivers us unconditionally, equally, thoroughly, and without any reservations.

Above all, all Buddhists should have deep belief in aptitude and deep belief in teachings. In that way, they will have no vexations or disputes with others.

對法的深信，就是對阿彌陀佛的慈悲，對阿彌陀佛的救度深信。阿彌陀佛對我們是絕對的包容、徹底的原諒，把我們當成他的獨子，沒有任何條件、差別，徹徹底底、毫無的保留的來愛我們、護我們、救我們。

總而言之，學佛的人要有「機」、「法」的深信，自然就較不會煩惱、計較。

Namo Amituofo!

Feb 9 2019

Feb 9, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信

In Pure Land teaching, we realize we bear heavy karmic obstructions, incapable of sufficient meditative practices to liberate ourselves from the Three domains, and the Six Realms. We must accept and receive Amitabha’s deliverance with deep gratitude. This is known as “belief in aptitude” and “belief in teaching.”

Belief in aptitude – aptitude refers to us. We believe and realize our karmic obstructions are heavy, and the nature of our evil is severe. Through accepting these truths, our minds become yielding and we become humble. In all matters, we will no longer be arrogant, argumentative, or critical.

A true Buddhist should realize this principle easily, because he will be fully exposed, and see his original face through the mirror of the Buddhist teachings. At that moment, he dares not see “himself”; but, feels deeply regretful and ashamed. This is
known as “deep belief in aptitude”.
(to be continued tomorrow)

淨土法門就是一方面體會自己業障深重，沒有能力修行，沒有能力了脫三界六道輪迴，必須領受阿彌陀佛愛心的救度，就是──「信機」跟「信法」。

信機，「機」就是自己，體悟、相信自己是罪業深重、惡性強盛的人。如此他的心就會柔軟、謙卑下來，凡事不會貢高我慢，不會去計較、批評、爭奪。

真正學佛的人，很容易體悟這個道理。因為學佛的人，若以法鏡來照自己，就會原形畢露，顯現自己的本來面目，那時候，我們連看都不敢看，會非常的慚愧，感覺非常的丟臉，這就是對機的深信。

Namo Amituofo!

Feb 8 2019

Feb 8, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見
(continued)

Once a practitioner can enter the meditative state, he has paranormal powers. That means at the very least, he can pass through walls without any obstruction; and know the past and the future. Even if he can practice and reach this meditative state, his “karmic practices are unreal”, and “cannot be upheld permanently”.

Shakyamuni Buddha says: At the end of his life, he has to reincarnate according to his karma, and will fall into the Three Wretched Realms – hell beings, hungry ghosts and animals. In other words, if a person is not reborn in the Land of Bliss, the Three Wretched Realms are waiting for him. Though he may ascend to heaven and live there, he does not escape from the Three Wretched Realms. So, what ordinary beings practice “cannot be upheld permanently”, and all are called “unreal karma. “

只要能夠入定的話，就有神通，最起碼是出入牆壁無所障礙，而且能夠知道過去、未來。但即使是修行達到這個地步，還是「虛妄業作」，還是「不能住持」。

釋迦牟尼佛說，命終還是隨業流轉，還是會墮落在三惡道──地獄、餓鬼、畜牲道。可以說，如果不往生極樂世界，三惡道就在眼前等他，即使能夠上天，生在天界，還是不離開三惡道。所以凡夫所作都是「不能住持」，都是「虛妄業」。

Namo Amituofo!

Feb 7 2019

Feb 7, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

The Nirvana Sutra says, “Though a person attains the body of Brahma heaven, or even the Heaven of Non-Perception and No Non-Perception, he will fall into the Three Wretched Realms at the end of his life.”

Brahma heaven is the First Dhyana Heaven in the Form Domain. It is extremely difficult for a practioner to be reborn as a human being in his next life, not to mention being born in heaven or the Form Domain.

From the Form Domain, the practitioner can reach from the First Dhyana to the Fourth Dhyana through meditative practices. Over the past two decades until now, the only monastic who has been able to practice meditative virtues is Master Guangqin.

The Heaven of Non-Perception and No Non-Perception is the highest of all, where the lifespan of the beings can be as high as 84,000 kalpas.
(to be continued tomorrow)

《涅槃經》言：「雖復得受梵天之身，乃至非想非非想天，命終還墮三惡道中。」

梵天就是色界天的初禪，一個人修行，下輩子能夠再生而為人就非常的不容易了，何況是生天，更何況生到色界天。

色界天是能夠入定到初禪乃至四禪的，到現在，出家界當中修行能夠入定的，二十幾年前就是廣欽老和尚，可是除了廣欽老和尚以外，近二十年來，幾乎不曾聽過。

非想非非想天是無色界天最高的一層天，壽命是八萬四千大劫。

Namo Amituofo!

Feb 6 2019

Feb 6, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land
淨土信仰

Master Shandao says, “That Buddha's light shines boundlessly and without hindrance over all the worlds of the ten quarters; but, only embraces exclusive Amitabha-reciters, to protect and receive them without forsaking. It is for this reason that he is called Amitabha.”

Boundless and unhindered light seeks only Amitabha-reciters, and, at the same time, protects them and never leaves them. When they are close to death, Amitabha appears and delivers them to the Land of Infinite Light. This is the meaning of Amitabha.

善導大師說：「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。」

無量、無礙的光明，只是在尋找念佛的眾生，同時，保護他、救度他、永不離開他，一直到他臨終，一定要使他進入無量光明土——這就是「阿彌陀」的意義。

Namo Amituofo!

Feb 5 2019

Feb 5, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School:
Worldly Truths
淨土宗宗風俗諦

“A person loses, but he will be compensated by the heavenly god.” Loss means being taken advantage of by others. If we are willing to be taken advantage of by others, and lose one part, the heavenly god will compensate us ten or even a hundred parts.

So, when we read this statement in the attributes of our school, it is teaching us that we should be tolerant and not argue, and have no negative or ill feelings. In so doing, we won’t feel that life is unfair or unsatisfactory, and our ability to endure will improve.

「人虧天補」，吃虧就是佔便宜，肯吃虧一分，天就補你十分、甚至百分，這就是「天道虧盈益謙」。

所以背到這一段宗風的時候，就肯忍辱不去計較，甚至心中沒有負面的情緒，不會覺得心中有不平不滿需要去忍。

Namo Amituofo!

Feb 4 2019

Feb 4, 2019
A quote from Master Shandao’s “Dharma School of Contemplation and Recitation”
善導大師語錄

A passage about “the meaning of the Sutra of Protection of the Belief” in the “Dharma School of Contemplation and Recitation”

A person who exclusively recites Amitabha Buddha’s Name with singleness of mind, and aspires to be reborn in the Land of Bliss, always has his belief protected by all Buddhas in the six directions, as many as the sands of the Ganges. That is why the Amitabha Sutra is called the ‘Sutra of Protection of the Belief.’

Another meaning of “Sutra of Protection of the Belief” is, all Buddhas protect Amitabha reciters from evil ghosts and spirits. In so doing, they are spared from critical illnesses, accidental deaths,unexpected jeopardies, or misfortunes. All kinds of disasters and obstructions naturally disappear, unless one’s belief is not true.

《觀念法門》「護念經意」之文:
一心專念，阿彌陀佛，願往生者，此人常得六方恒河沙等佛，共來護念，故名《護念經》。《護念經》意者：亦不令諸惡鬼神得便，亦無橫病、橫死、橫有厄難，一切災障，自然消散；除不至心。

Namo Amituofo!

Feb 3 2019

Feb 3, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

In comparing the 18th Vow and the 19th Vow, the 18th Vow is made at the discretion of Amitabha Buddha himself, while the 19th Vow is made for the sake of people who practice at their own discretion.

就第十八願跟第十九願來講， 第十八願是阿彌陀佛隨自意而發，第十九願是隨他意所發。

Namo Amituofo!

Feb 2 2019

Feb 2, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

(continued)
Because we have afflictions, we have regrets, and thus recite Amitabha’s Name. Moreover, because of our afflictions, we are grateful for Amitabha Buddha’s deliverance. All of those Amitabha-reciters who aspire to be reborn in the Land of Bliss should not worry about their “qualifications” for rebirth because of their afflictions.

If we think in this way, Amitabha Buddha will be very disappointed, feel sad, and cry. Amitabha Buddha never looks down upon us. He vows to deliver us and cultivates for us. So, we should simply allow Amitabha to deliver us, and exclusively recite Amitabha’s Name, without being bothered about the state of purity in our mind, or our skills in maintaining the single-minded state.

我們因為有煩惱而慚愧、歡喜來念這一句阿彌陀佛；同時因為我們有煩惱，所以才更加感恩阿彌陀佛的救度。凡是念佛要往生極樂世界的人，不要因為自己有煩惱、有雜念而感到退怯，感到往生不夠格而懷疑阿彌陀佛。

如果這樣的話，豈不就讓阿彌陀佛非常的失望、傷心流淚。阿彌陀佛本來就是不嫌棄我們，才為我們發願修行、救度我們，所以只要任憑彌陀的救度，只要專稱彌陀佛名，不管自己有沒有清淨的心，有沒有一心的功夫，都不管。

Namo Amituofo!

Feb 1 2019

Feb 1, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

Do we have greed, anger and delusion? Do we have false and miscellaneous thoughts? If we don’t, we are already Arhats! If Amitabha’s targets of deliverance are Arhats, his vows that he took five eons to conceive, and his practices that he took countless eons to cultivate, will be meaningless. Isn’t it so?

It is because Arhats can liberate themselves from Samsara within the Three Domains and the Six Realms. Why do they need to be delivered by Amitabha Buddha? It is because we are sentient beings in the world of Fivefold Turbidity that we have to be delivered by Amitabha Buddha.

(to be continued tomorrow)

我們有沒有貪瞋癡？有沒有妄想雜念？如果沒有貪瞋癡、妄想雜念，那就是阿羅漢了！阿彌陀佛若是為了救阿羅漢，經過五劫的思惟來發願，經過兆載永劫來修行，豈不是沒有意義嗎？

因為阿羅漢本身就可以離開三界六道輪迴，何必要阿彌陀佛救度？所以阿彌陀佛要救度的是五濁的眾生。

Namo Amituofo!