淨土宗溫哥華念佛會 Vancouver Pure Land Buddhism Amitabha-Recitation Association
Mar 30, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦
All human thinking and behavior is motivated and led by mind. What sort of mind will determine our respective speech and action, produce the respective fate, and become the respective results in life?
人的一切思緒行為，都是由心主導推動的，有怎樣的心就會有怎樣的言語和行 為，產生怎麼樣的命運，變成怎麼樣的結果。
Namo Amituofo!
Mar 29, 2019
A quote from Master Shandao’s Commentary on the Contemplation Sutra
善導大師語錄
A text about “the splendid rewards in the Land of Bliss” :
Amitabha’s own country is formed by his 48 vows. Each of the vows manifests the splendid augmentative causes. Based on the causes, it incurs the splendid practices. Based on the practices, it induces splendid rewards. Based on the rewards, it forms the circumstantial environment. Based on the circumstantial environment, it forms the Land of Bliss. Based on the Land of Bliss, it manifests the penetrative power to deliver sentient beings with compassion, which can reveal and open the gate of wisdom.
As his compassionate mind is immeasurable, his wisdom is also unfathomable. Executing his compassion and wisdom in parallel, the Buddha spreads sweet dew all over the worlds, nourishes sentient beings with Dharma teachings, and embraces them universally.
《觀經疏》「極樂勝報」之文：
彌陀本國四十八願，願願皆發增上勝因， 依因起於勝行，依行感於勝果， 依果感成勝報，依報感成極樂， 依樂顯通悲化，依於悲化，顯開智慧之門。
然悲心無盡，智亦無窮；悲智雙行，即廣開甘露； 因茲法潤，普攝群生也。
Namo Amituofo!
Mar 28, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》
(continued)
The ancient monks of the Japanese Pure Land School described those following the 20th Vow as like “a fish on the hook that will not stay in the water for long”. It means, a fish swallows a hook; though it is still in the water, it will be pulled to the shore in one day.
In this lifetime, though you may not genuinely believe and earnestly aspire to be reborn in the Land of Bliss, you will be hooked and pulled by Amitabha to the shore of the Land of Bliss in one day, because you have made a karmic connection with Amitabha.
日本淨土宗的古代大德形容第二十願是「吞鉤之魚，在水不久」，意思是說，好像吞了鉤的魚，即使現在仍留在水裏，可是終有一天會被拉上岸來的。
這一輩子雖然你沒有真切願生極樂世界，可是既然跟彌陀結緣了，總有一天會被彌陀鉤往極樂世界的岸上的。
Namo Amituofo!
Mar 27, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》
Upon hearing Amitabha’s Name, he knows: the Land of Bliss exists, he should always recite Amitabha’s Name, and he also wishes to be reborn in the Land of Bliss. However, his aspiration for rebirth is not earnest enough, so he cannot be reborn in this life.
Amitabha Buddha does not give up on such a person; but, waits until the ideal conditions arrive, guides him to arouse the true mind, earnest aspiration, and recite Amitabha’s Name for rebirth. If he cannot be reborn in this life, he will be reborn in the next life, or soon thereafter. This explains the 20th Vow, which is called the Vow of Making Karmic Connection. He has already made the karmic connection with Amitabha and Amitabha will never forsake him.
(to be continued tomorrow)
有人這一輩子聽到彌陀的名號，曉得有極樂世界，平常也念念佛，也想往生極樂世界，但是願生心並不真切，所以這輩子沒有往生。
這樣的人阿彌陀佛也沒有放棄他，一直在等待機緣，引導他生起真切願生心來念佛而往生極樂世界，這輩子不成，下輩子，下輩子不成，下下輩子……，所以第二十願叫做「結緣願」，已跟彌陀結了往生之因緣，彌陀就永不放棄。
Namo Amituofo!
Mar 26, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge to Amitabha
皈命彌陀
A Buddhist should always reflect upon whether he is really a Buddhist. When this thought arises in his mind, he should observe it and remind himself that he should have no false thoughts. However, he doesn’t have the power to eradicate this thought on his own. So, he should change the thought to recitation of Namo Amituofo!
一個學佛的人，就要時時刻刻觀照自心，這樣才是一個學佛的人；當心念浮起的時候，自己要能察覺到，自己在察覺到當下的念頭時，當下要警惕自己就將這個念頭消解；但是，我們知道自己沒有這樣的消解力量，所以我們將這個念轉來念南無阿彌陀佛。
Namo Amituofo!
Mar 25, 2019
Master Huijing’s Short Dharma Teachings concerning Deep Faith in Aptitude and Teaching
機法深信
(continued)
Once we have deep faith in aptitude, our mind-nature will naturally become soft. So, the way that we determine whether we have deep faith in aptitude, can be judged by whether we have regret, softness, and tenderness of mind. On the other side, if we have deep faith in teaching we think, Amitabha Buddha loves us, so we have to love others.
If we are sages, we can fully love others. However, as we are ordinary beings, we cannot fully love others. Just because of this, our mind will become soft and we feel regretful.
有了「機深信」的話，心性自然會柔和，所以，有沒有機的深信？也可從自己的心有沒有慚愧、柔和、柔軟……來判斷。
另一方面，如果有法的深信，自然就會「阿彌陀佛愛我們，我們也去愛他人。」
如果是聖人的話，就會做得很圓滿。我們是凡夫，所以做得不圓滿；因為不圓滿，才更要有柔軟心，更要有慚愧心。
Namo Amituofo!
Mar 24, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信
As a Buddhist, we should follow what the Buddha taught in the precepts, and take them as the basic disciplines in the three actions (karma) in our daily life. So, whether it is the Sagely Path or the Pure Land Path, we should go forward towards purity, and aim to become a Buddha. We should do our best in living the precepts. If we don’t understand this concept, we are not Buddhists.
Furthermore, in attempting to live the precepts, we find what we want to do and know what we should do, but cannot. Though we would like to do it, our habitual behaviors obstruct us. We have no way to subdue these habits on our own; so, we need to rely on Amitabha’s deliverance. If this is what we are experiencing, we have “deep faith in aptitude.”
(to be continued tomorrow)
我們是一個學佛的人，必須依照佛所講的戒作為我們三業以及生活的基本規範。所以，不管聖道門也好，淨土門也好，基本上都要有向上、向淨、學佛而成佛之心，都希望能做好佛陀所要求的戒律，如果沒有這一種觀念，就不是學佛人了。
再進一步，他發現自己有心無力，應該做而做不到，心雖有所嚮往，可是業障來了，習氣來了，沒辦法降伏，所以才需要歸入彌陀的救度，如果是這樣的話，就有機的深信。
Namo Amituofo!
Mar 23, 2019
Master Huijing’s Short Dharma Teachings concerning Right View on Buddhist teachings
佛法知見
(Continued)
All of you may be surprised by these statements. If we should not totally believe in these accounts, why do I write about them and publish them in books? I do it because they can inspire us to a certain extent, and give us: confidence in Amitabha’s deliverance, the eternity of the Land of Bliss, assured rebirth through Amitabha-recitation, and the two kinds of benefits (for this life and the next.)
After all is said, we should return to faith in and acceptance of Amitabha’s deliverance. Those accounts describe special events that only happen under certain conditions.
大家可能會覺得奇怪，既然不能盡信，為什麼我要寫，也編輯出書呢？那是為了在某一方面啟發我們，讓我們對有阿彌陀佛的救度，有極樂世界的歸宿，念佛必定往生，念佛能得現當二益有信心。
不過，最後還是要回到信受彌陀的救度，那些內容只是某一種因緣性的而已。
Namo Amituofo!
Mar 22, 2019
Master Huijing’s Short Dharma Teachings concerning Right View on Buddhist teachings
佛法知見
Though there are some splendid scenes of the Land of Bliss depicted in the Accounts of Amitabha-Recitation, they are regarded as a reference for beginners to have faith. We should not entirely worship or aspire to experience these scenes. They may vary with different people. For instance, each person sees Amitabha Buddha in the form that he uses to worship; so, it can be different. It is similar in the case of the Land of Bliss.
We should understand the Pure Land based on the Infinite Life Sutra, and the Commentary on the Treatise of Rebirth written by Master Tanluan. For the true understanding of the Land of Bliss, we must wait until we are born there. Other than that, don’t totally believe the general descriptions; but, believe those evidenced in the sutras spoken by the Buddha.
雖然在《感應錄》中有描述一些極樂淨土的勝境，但那些只可做為啟信的參考，不能完全去崇拜甚至盼望那種境界。而且境界是因人而異的，一般來說，各人所看到的阿彌陀佛往往也是他所供奉的，可見每個人看到的阿彌陀佛各不一樣，所以每一個人當下看到的淨土也會不一樣。
我們要了解淨土，應依據《無量壽經》以及曇鸞大師的《往生論註》。至於真的了解淨土，是必須到極樂世界之後，除此之外，一般所描述的都不能盡信，信要信聖言量。
Namo Amituofo!
Mar 21, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰
All teachings are equal; but, the one that “cures your disease” is the best. We exclusively recite Amitabha’s Name. Though we have not cut off the Two Delusions, of View and Afflictions, we can leave the cycle of birth-and-death, and also attain rebirth in the Land of Bliss, a realm of nirvana.
For that reason, Amitabha-recitation is the “best” prescription. It enables ordinary beings to become sagely beings, and become Buddhas and Bodhisattvas. If there is no such prescription, how can iniquitous sentient beings in this defiled world attain liberation from the cycle of birth-and-death?
法無高下，對症則良。但念彌陀，雖不斷見思二惑，亦出生死，且生涅槃之極樂。
故念佛是超凡入聖成佛作祖之良方也；五濁凡愚，無此良方，生死焉脫！
Namo Amituofo!
Mar 20, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦
When a true Buddhist comes across adverse circumstances under unfavorable conditions, such as being hurt by others, he is not angry; but , transfers merits and virtues to him with great compassion. He may not have a truly compassionate mind; but, he at least, does not produce any hatred.
一個真正學佛的人，遇到惡緣逆境，甚至遭人傷害時，不但不瞋恨，反而生大悲，並將功德迴向他；即使不能生悲心，至少也不可生恨心，否則便非真正學佛者。
Namo Amituofo!
Mar 19, 2019
A quote from Master Shandao’s Commentary on the Contemplation Sutra
善導大師語錄
The passage states “totally incomparable”:
In comparing the buddhalands in the ten directions and all of their essences, with the adornments of the Land of Bliss, they cannot compare.
《觀經疏》「全非比況」之文:
十方佛國，並悉精華；欲比極樂莊嚴，全非比況。
Namo Amituofo!
Mar 18, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》
Being drawn to learn this teaching in this life is generally the result of our reliance of the 20th Vow in past lives. Master Shandao referred to the Infinite Life and Equal Enlightenment Sutra, and said,” He might have practiced this teaching in past lives, and as he listened to this teaching again in this life, he was delighted immediately.”
Many people wonder whether they can be reborn through Amitabha-recitation. There must be a cause if a person practices Amitabha-recitation diligently since his youth in this lifetime. However, if he recited Amitabha’s Name in past lives, why is he still living in the Land of Saha? It is the content of the 20th Vow.
此生我們學個法，通常都是依靠過去世二十願的願力來的。善導大師引用《無量壽平等覺經》說：「過去已曾修習此法，今得重聞即生歡喜」。
往往有人疑惑：念佛能往生嗎？今生今世、從年輕就精進念佛到現在，可見不是沒有因，但是既然過去有念佛，為什麼現在還在娑婆世界呢？這就是二十願的的內容。
Namo Amituofo!
Mar 17, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge to Amitabha
皈命彌陀
If we don’t know how seriously ill we are , we will not be thankful for a good doctor. If we don’t know how serious our afflictions are, we shall not be thankful for the deep grace of Shakyamuni, Amitabha, and the good advisor.
We should be happy to experience disease in our body or mind. Through experiencing a more serious disease, we offer more sympathy to others. In arousing a more compassionate mind, we more deeply understand Amitabha. Knowing compassion, we are inspired by Buddha’s compassion and kindness.
不知我病之重，則不能感謝高明的醫生。不知煩惱病重，則不能感謝釋迦、彌陀、善知識的深恩。
慶哉我身之病！越感自身苦，越愍同苦人；越生悲愍心，越知彌陀佛。知悲者，能悟佛之慈悲。喜哉我心之病！
Namo Amituofo!
Mar 16, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信
With respect to aptitude of sentient beings, there are hundreds and thousands, but it can be summarized into four:
1. Sharp in root of virtues without gravest transgressions, like Ananda
2. Dull in root of virtues without gravest transgressions, like Shuddhipanthaka
3. Sharp in root of virtues with gravest transgressions, like Ajatashatru
4. Dull in root of virtues with gravest transgressions, like those at the lowest level in low tier
With respect to quantity of teachings, though there are 84,000, it can be summarized into four:
1. Splendid but not easy, like Tientai (the Lotus Sutra), Chan and Tantric
2. Easy but not splendid, like the Path of Importance of the Pure Land teaching
3. Not easy and not splendid, like Agama in Theravada Buddhism
4. Easy and splendid, like the Path of Great Vow of the Pure Land teaching
若論眾生根機，雖謂千差萬別，可歸納為四：
一、利根無逆罪，如阿難等；
二、鈍根無逆罪，如般陀等；
三、利根造逆罪，如阿闍等；
四、鈍根造逆罪，如下品等。
若論法門數量，雖謂八萬四千，亦可歸納為四：
一、勝而非易，如法華、天台與禪密；
二、易而非勝，如淨土要門；
三、非勝非易，如小乘阿含；
四、亦易亦勝，如弘願念佛。
Namo Amituofo!
Mar 15, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見
With respect to sensual calling and response, there is not a few in other religions and primitive beliefs. If we advocate sensual calling and response in Buddhism, what is the difference with others? It may easily guide other people to suspicion, so that they may easily fall into the deviant drench.
So, we must follow up any account of Amitabha-recitation with the correct teaching, and point out the great way of ultimate emancipation. If we understand the principle and believe deeply, we do not attach and care whether there is response in an account of Amitabha-recitation. If not, we cannot make use the expedient means to teach others, but producing an unfavorable karmic condition of falling [into the wretched realms].
若論感應，其他宗教，乃至民間之鬼神信仰，亦復不少；若佛教也以感應為崇尚，則與之何異，不只易引人入迷信之途，且易陷人落邪外之坑。
故靈應之後必須輔之以教理，指出究竟解脫的光明大道。理明信深，則感應之有無，毫無執礙；否則不啻非化導的方便，更是沈淪的惡緣。
Namo Amituofo!
Mar 14, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land
淨土信仰
Knowing to believe rebirth through Amitabha-recitation, you are wise though slow-witted; not knowing to believe rebirth through Amitabha-recitation, you are stupid though intelligent.
能知念佛往生，雖愚亦智；不知念佛往生，雖智亦愚。
Namo Amituofo!
Mar 13, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦
Seeking truth, a Buddhist is thus convinced by truth. He should be rational first, and his wisdom eye is clear and bright. He should not be emotional, deluded and confused.
A Buddhist should be kind and simple. Straightforward mind is the Buddhist Way. One is one, two is two, and there is no exaggeration and no fraudulence.
學佛之人，服膺真理，求真求實，應該理性抬頭，慧眼明朗，切莫感情用事，愚癡迷惘。
學佛之人應厚道而樸實，直心是道場，一是一，二是二，不浮誇，不造假。
Namo Amituofo!
Mar 12, 2019
A quote from Master Shandao’s Dharma School of Contemplation and Recitation
善導大師語錄
A text about “longevity in the present life”
A person, who exclusively recites Amitabha Buddha and aspires to be reborn [in the Pure Land], attains longevity in the present life, and never encounters nine kinds of disasters by misfortune.
《觀念法門》「延年轉壽」之文
稱念阿彌陀佛，願生淨土者， 現生即得延年轉壽，不遭九橫之難。
Namo Amituofo!
Mar 11, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》
The 18th Vow is called the Vow of Rebirth through Amitabha-recitation. The 19th Vow is called the Vow of Practicing Various Merits and Virtues, or the Vow of Welcoming Near the End of Life. The 20th Vow is called the Vow of Wish-fulfillment in Three Lives.
We can understand the difference between these three vows through the literal meaning of the name of the vow. They capture different kinds of sentient beings who aspire to be reborn in the Pure Land. Only the 18th Vow can include all sentient beings in the ten directions – good and evil, wise and unwise, aged and young, man and woman. All can be reborn, and rebirth is equal. No one is excluded from Amitabha’s deliverance.
第十八願叫做「念佛往生願」，第十九願叫做「修諸功德願」或「臨終來迎 願」，第二十願叫做「三生果遂願」。
即使從文字，我們也能夠了解這三個願的差別與所攝受的眾生的範圍，只有第 十八願，才能夠救度十方眾生──不論是善人、惡人，賢者、愚者，老者、少者 ，男人、女人……，都能夠往生，而且是平等的往生，沒有一個人漏掉。
Namo Amituofo!
Mar 10, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀
Illness is our good advisor. Because of illness, I arouse my mind to pursue the Way. Also, I know I am feeble with no energy; so, I have to open my arms, and let Amitabha deliver me (through the exclusive recitation of Amitabha’s Name.)
病者善知識也，我依此病故，深生道心。亦依此病故，知無自力，唯有放開雙 手，任憑彌陀救度，專稱彌陀佛名。
Namo Amituofo!
Mar 9, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信
To receive and accept Amitabha’s compassion means belief in aptitude and in teaching. Belief in aptitude and in teaching is a kind of faith that is very deep and firm; so, it is called “deep faith” and is a determinant factor.
領受彌陀的慈悲就是信機、信法。信機、信法這種信，是很深刻的信，叫做 「深信」，深信就是決定性的信。
Namo Amituofo!
Mar 8, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見
We can see the benefits to sentient beings through Amitabha’s deliverance through the following four different kinds of sensual calling and responses: smooth deliverance, inverse deliverance, conspicuous deliverance, and hidden deliverance.
1. smooth deliverance – such as recovering from illness or getting what we wish
2. inverse deliverance – such as receiving early death upon request for longevity. We don’t get what we wish for.
3. conspicuous deliverance – Amitabha appears, and sagely beings protect, because of reciting Amitabha’s Name
4. hidden deliverance – having good times with the help of others, and enjoying a harmonious life because of reciting Amitabha’s Name.
If we know the different scenarios in sensual calling and responses, we should understand and deeply believe in Amitabha’s ability to benefit sentient beings. Even when we experience adverse circumstances and unfavorable situations, we have no doubts, relax, rejoice, and are grateful.
由此四種感應可以看出彌陀救度、利益眾生，有順度、逆度、顯度、隱度的不同。
一、順度：求疾得痊，所求遂意。
二、逆度：求壽反夭，所求不遂。
三、顯度：因念佛故，或得彌陀現身，聖眾垂護。
四、隱度：因念佛故，或得人事湊合，機緣相助。
能知以上感應之理，則理明信深，即使遇到任何惡緣逆境，也能當下了然無惑 ，而生歡喜感恩之心。
Namo Amituofo!
Mar 7, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰
We can’t see with our eyes when there is no light. We also can’t see, even with light, if we have no vision. Amitabha-recitation can free us from the binding of karma in the Three Domains, far better than the merits and virtues produced through the practices of the Five Precepts, the Ten Wholesome Deeds, the Four Dhyanas and the Eight Kinds of Meditation.
So, Amitabha-recitation can be regarded as the eyes of human and celestial beings. If we don’t recite Amitabha’s Name, we have no human or celestial eyes, and cannot see the wonderful way of renunciation of the Three Domains.
有眼無燈不見，有燈無眼不視，念佛能脫三界業繫，功德遠勝五戒十善四禪八 定，故念佛是人天眼目；若不念佛，則人天如盲，不見出離之妙道。
Namo Amituofo!
Mar 6, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦
Within a family, a group, or even a society, we should respect and forgive each other. Just as within a tree, it is not possible to find two identical leaves. The personality of each individual is different, and the working style of each individual is not consistent; but, we live within the same family, the same group, and the same workplace, in cooperation among different divisions of work. So, we should learn the Buddha’s compassionate mind - tolerate, forgive, and offer sympathy to each other.
一個家庭、一個團體，乃至社會大眾，都應該要彼此尊重、彼此包容，即使一 棵樹也不可能有兩片完全相同的葉子，每個人的個性都不一樣，做事風格也不 一致，但都是同一家人，都是同一個團體，在不同的單位分工合作，所以我們要學習佛陀那樣的悲心，互相包容、互相同情。
Namo Amituofo!
Mar 5, 2019
A quote from Master Shandao’s “Dharma School of Contemplation and Recitation”
善導大師語錄
A text stating “protected by all celestial beings in shadow”
Those who exclusively practice the Samadhi of Amitabha-invocation are always protected by all celestial beings, the Four Great Celestial Kings, and the Eight Divisions of Dragons and Gods, like shadows wherever they go. They joyfully meet with each other. They are never annoyed or disturbed by evil ghosts, spirits, disasters, obstructions, or jeopardy.
專行此念彌陀佛三昧者，常得一切諸天，及四天大王、龍神八部， 隨逐影護， 愛樂相見；永無諸惡鬼神、災障厄難，橫加惱亂。
Namo Amituofo!
Mar 4, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》
(continued)
Thus we can say, Amitabha’s attainment of Perfect Enlightenment is mainly because of the accomplishment of the 18th Vow. After attainment, Amitabha also receives those who are not exclusively reciting his Name and not fully relying on Him. In that way, they also have a chance to be reborn in the Land of Bliss. Without Amitabha’s intervention, they cannot be reborn through the practices of other teachings.
So, there is huge difference between the 18th Vow and the 19th Vow. The former is inseparable from Amitabha Buddha. Amitabha Buddha attains perfect Enlightenment for them, while the latter is separated from Amitabha Buddha. The latter are originally not related to Amitabha Buddha; but, they aspire so that Amitabha Buddha can come to receive them when they are near the end of their lives.
因此，我們可以說，阿彌陀佛的成佛主要是為第十八願的人所成就的，成佛之 後，同時間接接引不是專念彌陀、專靠阿彌陀佛的眾生，使那種眾生也能往生 極樂世界，不然修其他法門就不能往生了。
所以第十九願跟第十八願可以說是天差地別，一個是跟阿彌陀佛不分開的，阿 彌陀佛為這種眾生成佛的；一個跟阿彌陀佛是分開的，是本來沒有關係的，是 發願能讓阿彌陀佛臨終來迎接他的。
Namo Amituofo!
Mar 3, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》
The 19th Vow is different from the 18th Vow. The 18th Vow focuses on exclusivity – exclusively recite Namo Amituofo, exclusively rely on one Buddha – Amitabha. At the same time, Amitabha ties himself to Amitabha-reciters as he vows; if they should not be born there, may I not attain Perfect Enlightenment. They are fully united as one. Rebirth of an Amitabha-reciter is the attainment of the Perfect Enlightenment of Amitabha Buddha. Attainment of Perfect Enlightenment of Amitabha Buddha is the rebirth of an Amitabha-reciter. Rebirth and Perfect Enlightenment are forever one.
The 19th Vow talks about self reliance to set forth the Bodhi Mind, and practice various merits and virtues, according to one’s aptitude. Whether the aptitude is that of a sagely or ordinary being, superior or inferior roots of virtues, they practice and dedicate the merit and virtues for rebirth. Then Amitabha Buddha promises to welcome and receive them. So, the 19th Vow is basically not related to Amitabha Buddha. It is only because they dedicate and aspire to be reborn that Amitabha Buddha comes to receive them.
(to be continued tomorrow)
第十九願跟第十八願不一樣。第十八願專，專念南無阿彌陀佛，專靠阿彌陀佛 一佛；同時阿彌陀佛發願「若不生者不取正覺」，是跟念佛人綁在一起，一對 一的。念佛人的往生，就是阿彌陀佛的成佛；阿彌陀佛的成佛，就是念佛人的 往生。往生、成佛，一對一，綁在一起的。
第十九願是靠自己，靠自己發菩提心，以自己的根機，修種種的功德。這個根 機，不管是聖人的根機、凡夫的根機、銳利的根機、低劣的根機，隨他所修功 德的大小深淺，迴向往生，阿彌陀佛就來迎接他，所以十九願跟阿彌陀佛基本 上是沒有關係的，只是因為他迴向發願往生，阿彌陀佛才來迎接他。
Namo Amituofo!
Mar 2, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀
(continued)
A person who enters the domain of religion and practices must pass through a spiritual journey. We have it too. If we encounter the Buddhist teachings, it is great; if not, we continue our life of misery, or even commit suicide. So, many great writers and philosophers commit suicide at the end, because they are depressed, and see no way to find comfort. No light shines in the heart of darkness.
一個踏上宗域進而修行的人，都是事先有那種心路歷程。我們都會有那種心。 如果能遇到佛法，那太好了；如果不能遇到佛法，就會悲哀地過一輩子，甚至 走上自殺的道路。所以，很多大文學家、大哲學家到最後都自殺，因為他苦悶 的心中，找不到滋潤的甘露啊！黑暗的心中沒有光明照射進來呀！
Namo Amituofo!
Mar 1, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀
We Buddhists come to learn Buddhism because of a kind of fear. Last night, Master Jingliang said that he has had a feeling of loneliness since he was a boy, and he did not know what kind of anxiety it was. This mental state was actually a revelation of his roots of virtues, just like wishing to cry aloud when we see our own shadow. Why do we want to cry? We don’t know, mysterious! Perhaps, it is a feeling of loneliness popping up in our mind or a kind of mental state of sadness, loneliness, or lacking something.
(to be continued tomorrow)
我們學佛的人，其實就是有一種懼怕的心才來學佛的。昨天晚上淨良法師說， 他從小就有一股無以名狀的寂寞感，那種恐懼，又不曉得是有什麼不安。那種 心理狀態其實是善根的發露。看到影子時的那種心理狀態，就是想嚎啕大哭。 嚎啕大哭為了什麼？不知道，莫明其妙；或者是寂寞襲上心頭，好像一種淒涼 的、寂寞的、感覺缺少什麼的那一種心理狀態。
Namo Amituofo!
Feb 28, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信
Amitabha-recitation with determinant faith and Amitabha-recitation with faith in the Name are of the same kind, because the connotation of determinant faith is the Name. This Name is Amitabha Buddha’s vow power, which is totally manifested in the Name. There are two aspects in faith: one is faith in aptitude, and the other is faith in teaching. Actually, these two aspects have the same context, but are just explained separately in two aspects.
信心決定的念佛，以及信名號的念佛，這兩種是一種。因為信心決定的內容， 就是這句名號。這句名號就是阿彌陀佛的願力，阿彌陀佛的願力完全顯現在這 句名號中。 信心有兩個方面：一方面就是信機，一方面就是信法。這兩方面實際上是一個 內容，只是分開來解釋而已。
Namo Amituofo!