Apr 30 2019

Apr. 30, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

Dharmakara Bodhisattva of course knew, sentient beings who commit offenses in the Three Wretched Realms will inevitably fall into those realms again, and be unable to be reborn in the Pure Land, if they only rely on their own power.

So, he accomplished the merit and virtues for us, which are contained in the inconceivably great Name with a myriad of virtues. It enables all of us, without missing anyone, to be reborn by reciting his Name.

It is equivalent to saying, “If I become a Buddha, there are no Three Wretched Realms in my land. All offense committing sentient beings of the ten directions, who recite my Name even ten times, are assured of rebirth. If they are not be reborn, I will not attain Perfect Enlightenment.”

法藏菩薩當然知道造作三惡道罪業的眾生，靠他們自己的力量只能再度墮入三 惡道，不可能往生淨土的。所以，祂要為我們成就功德，也就是不可思議的萬 德洪名，讓我們只要稱念就萬不漏一，都能往生。

等於是說：「我若成佛，國無三惡道，十方造罪眾生，乃至十念，稱我名號， 必定往生；若不生者，我誓不取正覺！」

Namo Amituofo!

Apr 29 2019

Apr. 29, 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 teaching and in aptitude” refer to faith, while the “karma of assurance of rebirth” refers to practice (name-recitation). It shows that our belief in the practice of name-recitation according to the Fundamental Vow is basically one entity. Faith and practice are non-dual and inseparable.

Master Shandao also says in the Preface of the Rites of Rebirth, Deep Faith is the genuine belief – to know we are ordinary beings full of afflictions, shallow and weak in roots of virtues, destined to reincarnate within the Three Domains, and incapable of leaving the burning house.

Now, we believe in Amitabha’s great Fundamental Vow, and understand that we are assured of rebirth by reciting Amitabha’s Name ten times or even once. Because we have no doubts it is called Deep Faith.

「二種深信」之文是就信（信心）而言，「正定業」之文是就行（稱名）而言 ；顯示信本願之念佛是信行一體、信行不二、信行不離。

此義善導大師之《往生禮讚》的前序亦言：「深心」即是「真實信心」：信知 自身是具足煩惱凡夫，善根薄少，流轉三界，不出火宅。

今信知彌陀本弘誓願 ；及稱名號，下至十聲一聲等，定得往生；乃至一念無有疑心，故名深心。

Namo Amituofo!

Apr 28 2019

Apr. 28, 2019

Master Huijing’s Short Dharma Teachings about Right View on Buddhist Teachings
佛法知見

(continued)

What is “seeing the Buddha near the end-of-life”? It means, though we cannot see the Buddha in this lifetime, we must see Him near the end-of-life. It is because, near the end-of-life, Amitabha Buddha must welcome us. After Amitabha comes, we can be safely reborn in the Land of Bliss. As it is said in the Amitabha Sutra,“when death comes, his mind will not be severely confused”.

When we see the Buddha near the end-of-life, once we have taken our last breath, we will smoothly and safely, without mental confusion, attain immediate rebirth. Where do we go? The Land of Bliss!

Thus it is said, “When death comes, his mind will not be severely confused. He will at once gain rebirth in Amitabha Buddha’s Land of Bliss.”

什麼是臨終見佛呢？就是平生雖然沒有見到，但是臨終一定會見到，因為臨命 終的時候，阿彌陀佛一定會預先來迎接我們，佛來了之後，我們就會順利安然 地往生極樂世界，就像《阿彌陀經》所講的：「是人終時，心不顛倒」。

因為臨終見佛，我們斷氣的時候，就會順利安然、不會顛倒地，當下「即得往生」。往生到哪裡？──「極樂世界」。

所以說：「是人終時，心不顛倒，即得往生，阿彌陀佛，極樂國土。」這個就是臨終見佛。

Namo Amituofo!

Apr 27 2019

Apr. 27, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings

佛法知見

Seeing the Buddha – you can see in the Land of Saha, and see in the Land of Bliss. Seeing in the Land of Saha- you do in this lifetime, as well as near the end-of-life. If you practice Amitabha-recitation vigorously (while sitting, walking, or dreaming)you may see Amitabha Buddha, the pure Bodhisattva assembly, and the pure splendid adornments of the Land of Bliss. This is known as “seeing the Buddha in this lifetime”.

(to be continued tomorrow)

見佛，有在娑婆世界見到的，有在極樂世界見到的；在娑婆世界見到的，有平 生見到的，有臨終見到的。 如果平生精進念佛，或在靜坐當中，或在經行當中，或者是夢中，看到阿彌陀 佛、清淨海眾菩薩，還有極樂世界的清淨莊嚴，這個就是平生見佛。

Namo Amituofo!

Apr 26 2019

Apr. 26, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

No matter whether you are a monastic or layperson, male or female, wise or slow-witted, kind or evil, you must attain rebirth in the Land of Bliss through the simple recitation of Amitabha’s Name. In recitation, it doesn’t matter whether your mind is concentrated or distracted, you recite a lot or just a few, just recite according to your aptitude and capacity. It is a simple, easy, joyful, and peaceful teaching that was well prepared and determined by Amitabha for sentient beings in the ten directions over 10 eons ago.

但念佛名必得往生，不論僧俗、男女、智慧、善惡，也不論定心、散心、多 念、少念，就以自身根器時常念佛便可；這是阿彌陀佛大智大悲，在十劫之前已預先為十方眾生所決定的易行安樂的法門。

Namo Amituofo!

Apr 24 2019

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

Whatever the cause will produce the respective effect. In between cause and effect, there must be a condition for occurrence. If a person strives to avoid evil and do good, with the idea of “building his life”, it is a favorable condition under which a good cause can produce a good effect. In contrast, an adverse cause, because of the absence of an adverse condition, will not produce any adverse effect.

General Buddhist practices are nothing more than reflecting upon and contemplating the mind. As all phenomena are created by mind, or the Alaya Consciousness (the manifestation of mind-consciousness in the past), it is thus called contemplating the mind.

(to be continued tomorrow)

有什麼「因」必然會有什麼「果」，因果之間必需假藉「緣」，若是有「立命 之學」的觀念，儘量能夠「諸惡莫作，眾善奉行」的話，這一個緣都是好的緣 ，使好的因會得好的果；而壞的因因為沒有壞的緣，所以不會得到壞的果。

一般修行無非是觀照、觀心，一切由心造，一切都是阿賴耶識──過去世的心識 展現出來的，所以說觀心。

Namo Amituofo!

Apr 25 2019

Apr. 25, 2019
Master Huijing’s Short Dharma Teachings about the Attributes of the Pure Land School: Worldly Truths 淨土宗宗風俗諦
(continued)

I have introduced a verse as follows: May I always contemplate my mind. When an affliction is about to arise in my mind, that may hurt myself and others, I should forcefully cut it off immediately.

From the point of view of our Pure Land teaching, contemplating our mind means always holding this one single Name in our mind. However, it is inevitable to have false thoughts. When false thoughts arise, we simply take note of them, and return to recitation of Amitabha’s Name.

我曾向大家介紹一首偈子，就是： 願我恆常觀自心，正當煩惱初萌生， 危害自己他人時，立即強行令斷除。

對我們念佛法門來講，是時時刻刻、心心念念都在這一句佛號上。當然難免會 打妄想，打妄想的時候就觀照，然後又回歸到念佛。

Namo Amituofo!

Apr 24 2019

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

Whatever the cause will produce the respective effect. In between cause and effect, there must be a condition for occurrence. If a person strives to avoid evil and do good, with the idea of “building his life”, it is a favorable condition under which a good cause can produce a good effect. In contrast, an adverse cause, because of the absence of an adverse condition, will not produce any adverse effect.

General Buddhist practices are nothing more than reflecting upon and contemplating the mind. As all phenomena are created by mind, or the Alaya Consciousness (the manifestation of mind-consciousness in the past), it is thus called contemplating the mind.

(to be continued tomorrow)

有什麼「因」必然會有什麼「果」，因果之間必需假藉「緣」，若是有「立命 之學」的觀念，儘量能夠「諸惡莫作，眾善奉行」的話，這一個緣都是好的緣 ，使好的因會得好的果；而壞的因因為沒有壞的緣，所以不會得到壞的果。

一般修行無非是觀照、觀心，一切由心造，一切都是阿賴耶識──過去世的心識 展現出來的，所以說觀心。

Namo Amituofo!

Apr 23 2019

Apr. 23, 2019
A quote from Master Shandao’s Commentary on the Contemplation Sutra
善導大師語錄

A paragraph about ‘a realm of no-birth’

That Land of Bliss is a realm of no-birth and no-outflow (flawlessness). How is there any concept about the gradual growth with birth and death?

《觀經疏》「無生之界」之文:

彼界位是無漏無生之界，豈有生死漸長之義也！

Namo Amituofo!

Apr 22 2019

Apr 22, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra

《佛說無量壽經》

Shakyamuni Buddha says, “In the future, all Buddhist scriptures and teachings will be extinguished;but, out of pity and compassion, I will especially preserve this Sutra and keep it in the world for a hundred years more. Those beings who encounter it will attain deliverance in accord with their aspirations.” All other sutras will be gradually extinguished; but Shakyamuni Buddha, with his great compassionate mind, continues to circulate the Infinite Life Sutra in the world, for the purpose of delivering sentient beings. Though it is said to be “one hundred years”, it should be understood to be endless time.

It says in the Sutra of the Assembly of the Infinite Life Tathagata, “I now advise the great assembly that I will allow this teaching to be here forever without extinction.” It is specially noted that this Sutra is to deliver all sentient beings in the ten directions, and it is the original intent of all Buddhas. Leaving this Sutra means to leave Amitabha’s Name; so, at the end, sentient beings are still to be delivered by this Name.

釋迦牟尼佛說：「當來之世，經道滅盡，我以慈悲哀愍，特留此經，止住百歲。其有眾生，值斯經者，隨意所願，皆可得度。」 其他經典都逐漸消滅了，但是釋迦牟尼佛還以祂的大悲心，為了救度眾生而使這部《無量壽經》繼續留在世間；雖說是一百歲，其實就是無盡的時間。

《無量壽如來會》言：「我今為大囑累，當令是法，久住不滅。」 何況這部經是度盡十方眾生的，是佛本懷中的本懷，留下這部經，等於留下彌 陀的名號，所以到最後，還是名號度眾生。

Namo Amituofo!

Apr 21 2019

Apr 21, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

With respect to an ordinary being, we cannot hold the pure Five Precepts, and cannot perform the Ten Wholesome Deeds perfectly, not to mention the realization of transcendental teachings that enable us to leave reincarnation. Thinking in this way, we know it is basically impossible to leave the cycle of birth-and-death via self-power. This is a very sad and painful matter. If a person can understand this, he will wholeheartedly take refuge in Amitabha’s deliverance.

以我們凡夫來說，連五戒都無法清淨受持，十善都無法圓滿力行了，更何況是 證悟脫離輪迴的出世間法？這樣想來，我們根本不可能出離生死，這是令人非 常悲痛的一件事，若能理解到這件事，他就會全心靈歸入彌陀的救度。

Namo Amituofo!

Apr 20 2019

Apr 20, 2019

Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching

機法深信

A person with the two kinds of deep faith (in aptitude and in teaching), is considered to clearly believe in Buddha’s wisdom. It means he will live in Amitabha’s light forever, and his rebirth has been determined in this lifetime. It is known as “assured rebirth attained in this lifetime”, without waiting for auspicious accounts, or assisted recitation near the end-of-life. He is already living within Amitabha’s embrace, and being nurtured by Amitabha’s compassionate mind.

On one side, he has his habitual behaviors, due to greed, anger, delusion, vexation, false and miscellaneous thoughts. However, at the same time, he realizes he is incapable of cutting off this heavy habitual behavior. Due to this understanding his heart becomes softened, regretful, and ashamed. He also realizes what is true for him is true for all others. This understanding fosters compassion and kindness toward all.

一個機法二信的人，就是明信佛智，就是永在彌陀的光明當中，他的往生是平 生就已經決定了，這就是平生業成了，不必等臨終瑞相，也不必等臨終的助念 ，他是活在阿彌陀佛的懷抱當中，他是過著薰染彌陀悲心的生活。

他內心一方面有自己貪瞋癡煩惱妄想雜念這些習氣，也因為感覺體悟到自己這 種習氣習性濃厚難以斷絕，所以這顆心就柔軟下來，有慚恥之心，體會到一即 一切，所以了解別人也有這種心，因而互相包容、互相體諒。

Namo Amituofo!

Apr 19 2019

Apr 19, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

To see a Buddha, we can see through our physical eyes or our mind’s eye. In this case we are talking about seeing a Buddha in the Land of Saha or in the Pure Land, in this lifetime or near the end-of-life. All these are considered to be “seeing by our physical eyes”.

Seeing through our mind’s eye is the realization of Buddha-nature. It is like understanding the mind and seeing its nature. Though we do not see the 32 marks of a Buddha, we see and realize the Buddha nature. It is “seeing through the mind’s eye”. Moreover, realizing Amitabha’s compassionate deliverance is also a kind of “seeing the Buddha through the mind’s eye”.

見佛有「眼見」與「心見」，剛剛提到的娑婆見佛、淨土見佛，以及平生見佛、臨終見佛，這些都是「眼見」。

心見就是體悟佛性，比如明心見性，雖然沒有見到佛的三十二相，但是見到佛 性、體會到佛性，這是心見；另外，體會到彌陀慈悲的救度，也是心見佛。

Namo Amituofo!

Apr 18 2019

Apr 18, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

In order to be reborn in the Land of Bliss, we must rely on the Name with a myriad of virtues. We do not rely on our own cultivation because our cultivation does not contain a myriad of virtues. Thus, thoroughly speaking, it is conditional and unreal (because we have not cut off greed, anger, and delusion). Consequently, our practices and virtues are not considered to be real merits and virtues. These are unreal merits and virtues.

Therefore Master Tanluan says, “All heavenly and human virtues attained by ordinary beings, whether as the cause or the effect, are inverted and unreal. So they are called “unreal merits and virtues”. With respect to the unreal and inverted virtues practiced by ordinary beings, they do not match, in terms of cause and effect, those needed for rebirth in Amitabha’s Land of Bliss, a realm of Nirvana.

要往生極樂世界，必須要靠名號的萬德，不是靠我們的修行，因為我們所修的 行並沒有萬德，徹底而言，我們所修的行是虛假，不是真實。 因為只要還沒有斷除貪瞋癡，所修的行，所做的善，就不算是真實的功德，而是虛假的功德。

所以曇鸞大師說：「凡夫人天諸善，人天果報，若因若果，皆 是顛倒、皆是虛偽，是故名不實功德。」 依凡夫所修的虛偽顛倒的善行，要往生阿彌陀佛涅槃的極樂世界，是因果不相 應的。

Namo Amituofo!

Apr 17 2019

Apr 17, 2019
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, if we find we have no blessings, no good human relationships, and no smooth circumstances, we should take a look at ourselves, and not blame others. If we don’t examine our behaviors and blame others, we are not practicing correctly, and may face even worse circumstances.

Conversely, if we examine and improve ourselves, we will have a better and smoother future. Why? It is because, when we look at ourselves and do not blame others, the direct reward is improved. Once the direct reward is improved, the circumstantial reward is changed and improved accordingly.

所以我們如果覺得自己沒有福報，沒有人緣，處處不順，那就要檢討自己，而 不要怪罪別人；如果不檢討自己反而怪罪別人的話，這樣不僅不是修行人，而 且遭遇也會愈來愈慘。

反之，如果懂得反省而自我改進，未來就會愈有福報，會愈平順。為什麼？因 為能夠不怪罪別人而反求自己，正報就昇華了；正報昇華了，依報也就能夠改 善而跟著提昇。

Namo Amituofo!

April 16 2019

Apr 16, 2019
Master Huijing’s Short Dharma Teachings about the Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦

(continued)

Simply speaking, our status, power, wealth, husband, wife, children, siblings, and relatives all belong to our circumstantial rewards.

Drawing an analogy with a bee and flowers. Wherever there are flowers, there are bees. More flowers, more bees; less flowers, less bees. If there is no flower, there will be no bee. Flowers mean the direct reward and bees mean the circumstantial reward. Flowers do not need to ask bees to come, and vice versa. Wherever there are flowers with fragrance, bees come automatically. If a flower has no leaf, bees still come. However, if the flowers are fake, there will be no bees flying around, even if the flowers are very beautiful.

So, there is a saying, Flowers attract butterflies unintentionally and butterflies seek flowers unintentionally. Butterflies come when the flowers blossom and flowers blossom when the butterflies come. I also do not know other people, and other people do not know me. Most of us don’t know that all phenomena originate from natural law. It is a kind of cause and effect. The direct reward is the cause, and the circumstantial reward is the effect that will naturally come.

(to be continued tomorrow)

簡單講，包括在這個世界上的名位、權勢、財富，甚至丈夫、妻子、兒女、兄 弟、眷屬，這些都是屬於自己的依報。

可以用一種比喻，也就是花跟蜜蜂，有 花的地方就有蜜蜂，花多蜜蜂就多，花少蜜蜂也少，如果沒有花也就沒有蜜 蜂。 花比喻是正報，蜜蜂比喻是依報，花不用去求蜜蜂，蜜蜂也不用去求花，只要 有花，有花香，蜜蜂自然會來到；即使這一朵花缺了葉子，他依然有蜜蜂；可 是如果是假的花，再怎樣的美麗漂亮，也不能有蜜蜂飛來。

所以有一句話說： 花無心招蝶，蝶無心尋花；花開時蝶來，蝶來時花開；我亦不知人，人亦不知 我；不知從帝則。 這就是一種因果，正報之因，自然有依報的果。

Namo Amituofo!

Apr 15 2019

Apr 15, 2019

Master Huijing’s Short Dharma Teachings about the Attributes of the Pure Land School: Worldly Truths

淨土宗宗風俗諦

It is stated that “circumstantial rewards change with the direct reward.” This means that with a certain kind of direct reward, there comes the corresponding circumstantial reward. With that kind of circumstantial reward, we know what kind of direct reward one has.

The circumstantial reward is the environment in which we live, such as: the country of our birth, the pure lands in the ten directions, the wretched land of Saha, a civilized rich country, an uncivilized poor country, what kind of family, all human relationships, and our fate after we are born. All of the above environments belong to circumstantial rewards.

Circumstantial rewards are not created by God, nor by a divine order. They are determined by ourselves, our direct reward!

(to be continued tomorrow)

所謂「依報由正報轉」，有怎樣的正報就有怎樣的依報；有怎樣的依報，可見他是怎樣的正報。

依報就是所處的環境，我們是出生在哪個國家──是十方淨土，還是娑婆惡世？ 是出生在道德人文薈萃的國家，還是出生在野蠻貧窮困苦的國家？是出生在怎樣的家庭？出生下來的種種人際、命運，這一些都屬於依報。

依報不是上帝所創，也不是依天所命，而是自己決定的──由自己的正報所決定的。

Namo Amituofo!

Apr 14 2019

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

A text stating ‘circumstantial rewards and direct rewards are one entity, flawlessness in nirvana’:

All jeweled trees, by manifestation, originate from Amitabha’s flawless mind. They are flawless because they come from the Buddha’s mind, so the trees are also flawless.

《觀經疏》「依正一體、無漏涅槃」之文:

諸寶林樹，皆從彌陀無漏心中流出， 由佛心是無漏故，其樹亦是無漏也。

Namo Amituofo!

Apr 13 2019

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

Referring to the text on “leaving this sutra in circulation for an additional hundred years” in the Dissemination Part of the Infinite Life Sutra. Upon first reading this passage, the literal meaning seems to be just a hundred years.

However, if we compare it with another version of the Infinite Life Sutra ( the Sutra of Assembly of the Infinite Life Tathagata), we know that it means it lasts forever without extinction. In the Sutra of Assembly of the Infinite Life Tathagata, it says, “Now, I advise you all that I will enable this teaching to stay here forever, and you should diligently cultivate in accordance with its teachings. So, we know “a hundred” means forever/everlasting, which is full number.

Moreover, in the Infinite Life Sutra in the Sanskrit version, it clearly says, “Again, Ajita, I will enable this teaching to never become extinct, and to become a great gift forever.” So, we know this Sutra is a real Sutra that lasts forever and is kept in the world without extinction.

無量壽經〈流通分〉之「特留此經，止住百歲」。此「百歲」若僅由文面來看 ，是只有一百年；但若對照同本異譯之《無量壽如來會》之經文，便知是「永 遠不滅之經」。

《如來會》言：我今為大囑累，「當令是法，久住不滅」，應勤修行，隨順我教。故知此「百歲」之「百」是表示「永遠」、「永久」之意，亦即「滿數」 之詞。

又此《無量壽經》之「梵文本」亦明確地說：又阿逸多，令此教法，不使消滅 ，永作偉大贈物。可知此經是「永遠不滅」、「永久留存」的「真實之經」。

Namo Amituofo

Apr 12 2019

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

Historically, there was one Buddha who appeared on Earth. This was Shakyamuni Buddha. However, there are infinite Buddhas in the worlds of the ten directions. Taking refuge in the Triple Gems means: First- taking refuge in the Buddha. It is an honor and great fortune to take Shakyamuni Buddha and all Buddhas in the ten directions as our teachers.

Second - taking refuge in the Dharma. All sutras spoken by Shakyamuni Buddha (which are the truths of the universe and life, and the aims and methods of cultivation.) Upon hearing the Dharma: we understand the law of cause and effect, practice good and avoid evil, attain happiness and depart from suffering. We escape from the burning house of the Three Domains and leave the sea of suffering in the Six Realms forever. We achieve Buddhahood by realizing the stillness of Nirvana.

在歷史上出現在我們地球上的佛是釋迦牟尼佛，而十方世界亦有無量諸佛。皈 依三寶，第一是皈依佛，以釋尊及十方諸佛為老師，可說光榮之至，慶幸之極。

法──釋尊所說的經典，亦即宇宙人生的真理，修行的目標與方法。聞法修行，能明因識果，去惡行善，離苦得樂，脫出三界火宅，永離六道苦海，證悟涅槃寂靜而成佛。

Namo Amituofo!

Apr 11 2019

Apr 11, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信

False thoughts flying around during Amitabha-recitation are natural and normal because we are ordinary beings. We are the main targets of Amitabha’s deliverance. If we do not have false thoughts, we are already sages, who are not those to be delivered by Amitabha.

Having false thoughts, we should deeply believe in aptitude and teaching as one. If we think in this way, our false thoughts are the source of regret, humility, comfort, and the bliss of the teaching.

念佛時妄想紛飛乃自然之事，有妄想才是凡夫，才是彌陀正客；若無妄想，已是聖眾，則非彌陀救度之對象。

故應以有妄想而更深信機法一體；能作此想， 則妄想即是慚愧、謙卑，與安慰、法喜之源。

Namo Amituofo!

Apr 10 2019

Apr 10, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

A Buddhist may see a Buddha in a dream, or during sitting meditation, or Amitabha-recitation. They may also see the Buddha and Bodhisattvas appear and save them from danger. All these are normal responses; but, they are not equal to the two kinds of deep faith( in aptitude and in teaching).

It is because “entering faith by seeing the Buddha” or “attaining perseverance by seeing the Buddha” merely imply that, due to the aptitude of an Amitabha-reciter, he sees the compassionate mind of Amitabha thoroughly. This is so the Amitabha-reciter has a determinant faith in Amitabha’s compassionate vow of guaranteed rebirth through Name-recitation.

學佛者或有夢中見佛、靜坐中見佛、念佛中見佛，甚或危難中蒙佛菩薩現身解救，這些都是尋常感應，與機法二種深信不可等同而語。
是故，「見佛入信」 或「見佛得忍」是唯指念佛之機，徹見彌陀悲心，於稱名必生之彌陀悲願決定 深信而言。
Namo Amituofo!

Apr 9 2019

Apr 9, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

Ch’an practitioners seek ultimate wisdom, in order to understand the mind and see our nature. They always say: Amitabha is the self, and the Pure Land is mere consciousness. However, there is a huge difference between these comparisons.

Amitabha and his Pure Land are the rewards for his accumulated merits and virtues achieved through his meditative practices during 5 eons. Our consciousness, though understanding the mind and seeing its nature, has not yet passed through one or even a few eons. How can it be compared with Amitabha’s meditative practices in 5 eons?!

Nevertheless, if we simply recite Amitabha’s Name, and attain rebirth in his land, our light and life will be the same as Amitabha Buddha’s.

禪家極智慧而明心見性，常謂自性彌陀，唯心淨土；然與彌陀及其淨土相較， 何啻天淵。

以彌陀及其淨土，乃經五劫之思惟，永劫之熏積；吾人即雖明心見性，尚未三祇百劫，況乎五劫永劫之彌陀！

然若但念彌陀，往生其土，則光明壽命，同佛無異。

Namo Amituofo!

Apr 8 2019

Apr 8, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦

(continued)
As a Buddhist, we must first understand the principle of cause and effect - in the three periods of time, and the retribution of good and evil karma. We should be self-disciplined, and seek safety under all circumstances. We should accept adverse conditions, and not take credit. We will feel happy and relaxed in reciting Amitabha’s Name while behaving in this manner.

If an Amitabha-reciter does not understand the principles of good and evil karma, cause and effect in the three periods of time, and retribution due to personal karma, he will be dissatisfied and feel unfairly treated, become jealous, quarrel, and blame. Though he recites Amitabha’s Name, he is always annoyed, may behave in extreme ways, or even commit suicide.

In that case, how can he blame Amitabha Buddha? He thinks, I have recited your Name, why do I step on the path of suicide? How can an Amitabha-reciter have a fate like this? If he condemns Amitabha Buddha for not protecting him and giving him blessings, he is not correct.

所以一個念佛人首先要相信三世因果與善惡報應的道理，要有安分守己、隨遇 而安、逆來順受之心，不要對人以牙還牙，這樣來念佛才會感到自在喜樂。

若念佛人不了解這種善惡報應、三世因果、自作自受的道理，就會凡事不平不滿、嫉妒計較、爭吵怨恨，他雖也念佛，依然是苦苦惱惱，乃至於會作出極端的行為，甚至於最後去自殺。

這樣的話，怎麼可以怪罪阿彌陀佛說：我已經念佛了，怎麼使我步上自殺之路 呢？我是一個念佛人怎麼還會這樣呢？如此怪罪阿彌陀佛都沒有庇佑，這是不對的。

Namo Amituofo!

Apr 7 2019

Apr 7, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦

The mindset of an Amitabha-reciter should be: knowing all success and failure, happiness and sadness, fortune and misfortune in this lifetime, is related to the karma of his past lives.

Because of our karma from past lives: we are born in this country, as a son or daughter, husband or wife. It determines the number of children we have, whether their health is strong or weak,if they are intelligent or slow-witted, have success or failure in their career, favorable or adverse circumstances. All of these bits and pieces of this life are the results of our karma from past lives, not because of other people.

(to be continued tomorrow)

一個念佛人的心態，就是要知道，今生今世所遭遇的成敗得失、苦樂禍福，所 有的點點滴滴，百分之百都是跟我們的過去世有關，是生生世世所造作而來的。

就是生生世世以來有造那樣的因，所以今生今世才會出生在某個國家，做某人 的子女，與某人結為夫妻，生幾個兒女，身體健康或病弱，頭腦聰明或愚鈍， 事業成功或失敗，際遇是順或逆……所有的點點滴滴都是我們生生世世自己所 造作而來的，不是別人導致我們那樣的。

Namo Amituofo!

Apr 6 2019

Apr 6, 2019
A quote from Master Shandao’s Commentary on the Contemplation Sutra
善導大師語錄

A paragraph about ‘non-outflow or flawlessness as the substance’ :
Amitabha’s Bodhisattva practices in the causal ground are full and complete; so, the retributive rewards are perfect and pure. Pure means the substance is flawless.

彌陀因行周備，致使感報圓明。明淨之義，即「無漏為體」也。

Namo Amituofo!

Apr 5 2019

Apr 5, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

There are four periods in the dissemination of the Buddhist teachings in the world: the first period is the Proper Dharma Period, the second is the Semblance Dharma Period, the third is the Ending Dharma Period, and the fourth is the Extinction Dharma Period. We are now in the Ending Dharma Period, which lasts for ten thousand years. Once it lapses, all sutras will naturally vanish except this Infinite Life Sutra.

So, only the Pure Land teaching is the original intent of Shakyamuni Buddha. This is because the Infinite Life Sutra, spoken by Shakyamuni Buddha, will not vanish. It will continue to deliver sentient beings in the world, when all other teachings have been extinguished.

佛法流通在我們這個世間有四個時期：第一個時期叫做正法時期，第二個叫做 像法時期，第三個叫做末法時期，第四個叫做滅法時期（沒有法了）。 我們現在就是末法時期，末法時期有一萬年的時間，一萬年的時間過了，所有 其他經典就自自然然地消失掉了，沒有消失的就是這部《無量壽經》。

所以， 唯有淨土法門才是釋迦牟尼佛本懷中的本懷，因為即使將來所有的法都滅了， 宣說釋迦牟尼佛本懷的這部《無量壽經》不會滅，會繼續留在世間度眾生。

Namo Amituofo!

Apr 4 2019

Apr 4, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

(continued)
He also says, “Life is suffering” and “the sea of suffering in the Six Realms.” Sentient beings are drowning in the sea of suffering in the Six Realms.The Triple Gems are the great rescue boat of deliverance. If we truly take refuge in the Triple Gems, and practice according to the teachings, we can leave the burning house of the Three Domains, the sea of suffering in the Six Realms, or even become a Buddha.

The Buddha teaches us that “Birth and death are the sea; the Triple Gems are the boat. Once a sentient being takes refuge, he reaches that shore immediately.”

又說：「人生是苦」、「六道苦海」。沉淪六道苦海的眾生，三寶是救度的大 船，只要真心歸投依靠三寶，進而依教修行，便能脫離三界火宅、六道苦海， 甚至成佛。

所謂：「生死為海，三寶為船，眾生皈依，即登彼岸。」

Namo Amituofo!

Apr 3 2019

Apr 3, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

“Taking refuge” means: returning, settling, relying, and entrusting. It also adds the meanings of protection and deliverance. If a person has really taken refuge, he will be peaceful and stable, he will not panic if jeopardy arises, and feels safe in daily life. Like a drowning person, who sees a boat coming, will go towards it. Once he is on board, he can sit and relax. Relying on the boat, he is protected and delivered.

All ordinary beings are drowning in the sea of suffering in the Six Realms. They float and sink, always suffering. The Buddha says, “There is no peace in the Three Domains. “It is like a burning house, full of various sufferings, and is extremely horrifying.”

(to be continued tomorrow)
「皈」即回轉歸投，「依」即依靠信賴，亦有保護、救度之義。人若心有皈依 ，則身得安穩，遇難不驚，平安度日。如人溺水，忽見船來，乃歸投過去，上 船安坐，依靠此船，蒙其救度保護。

一切凡夫，都是沉溺在六道苦海當中，頭出頭沒，備受痛苦。佛說：「三界無 安，猶如火宅，眾苦充滿，甚可怖畏。」

Namo Amituofo!

Apr 2 2019

Apr 2, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信

During the present life, we exclusively recite Amitabha’s Name and aspire to be reborn in the Land of Bliss without changing our minds. At the same time, we also realize and affirm Amitabha’s compassionate deliverance, and our inferior aptitude. These are known as “the two kinds of faith - in teaching and in aptitude”.

Those who have the two kinds of faith (in teaching and in aptitude) will change in mind-nature, temperament, speech, and actions. Owing to these changes, their unfavorable karmic habits and circumstances will follow as well.

平生都專念彌陀名號，而且願生極樂，堅定不移，同時對彌陀的悲心救度有了 體認，對自己的卑微下賤有了體認，這就是機法二信。
有機法二信的人，他的心性、氣質、言行都會有改變的，既有這樣的改變，他 的不良業習、遭遇也會隨之而改變。

Namo Amituofo!

Apr 1 2019

Apr 1, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

We must have certain causal conditions if we want to see the Buddha. What are they? There are two: one is the enpowerment of the Buddha’s power, the other one is seeing the Buddha’s body and his light near the end-of-life.

要見佛也是要有因緣，什麼因緣呢？有兩種：一種是佛力加持；另一種是臨命 終時就能看到佛身佛光。

Namo Amituofo!

Mar 31 2019

Mar 31, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land
淨土信仰

We cannot leave the long night in the Three Domains through the practices of the Five Precepts, the Ten Wholesome Deeds, the Four Dhyana, and the Eight Meditative Virtues. However, by reciting Amitabha’s Name, one can travel a billion miles and reach the destination instantly. As is stated in an ancient saying, “it is the fastest track of all tracks.”

三界長夜，五戒十善四禪八定，尚未能出；但念彌陀，十萬億程，一念即至， 古德謂之徑中徑又徑也。

Namo Amituofo!