June 30 2019

Jun 30, 2019
Master Huijing’s Short Dharma Teachings about the Contemplation Sutra
《 佛說觀無量壽經》

Shakyamuni Buddha advises Ananda to disseminate the teaching of “holding the Name of Amitayus (Amitabha)”, which is also explained by Master Shandao to be “always exclusive reciting Amitabha’s name”. Neither of them mentions belief and disbelief. It simply says: always exclusively recite Amitabha’s Name.

Belief can be deep or shallow, doubts are of various kinds. It doesn’t matter. As long as you recite the Name, you are assured of rebirth. Thus, we see that belief is already present in your practice! So, the conclusion of the Contemplation Sutra is “always exclusive recite Amitabha’s name”. This is also the general meaning of the Contemplation Sutra.

釋迦牟尼佛付囑阿難流通的「持無量壽佛名」，以及善導大師所解釋的「一向專稱彌陀佛名」，都沒有談到信和不信的問題，只是說「一向專稱彌陀佛名」。

而信也有深淺，疑也有種種，這一些都不管，你只要稱名，就必能往生，豈不是信也在裏面了？所以，《觀無量壽經》的歸結就是在「一向專稱彌陀佛名」，這就是《觀無量壽經》的大意。

Namo Amituofo!

June 29 2019

Jun 29, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《 佛說無量壽經》

(continued)

So, Shakyamuni Buddha’s purpose in speaking of the three tiers and the nine levels is to indicate that, though there are three tiers and nine levels, all of them can rely on Amitabha, and all of them converge to “always exclusively recite Amitabha’s Name”.

In that way they can transcend the three tiers and the nine levels. That is to say, they will avoid “embryonic birth” spoken of in the Infinite Life Sutra, that they cannot blossom and see the Buddha for 500 years.

所以釋迦牟尼佛說三輩、說九品，目的是要顯示根機雖然有三輩九品，可是統統要依靠阿彌陀佛，統統要回歸一向專稱彌陀佛名，這樣才能夠超越三輩九品，不然就會落入三輩九品的範疇裡面，也就是《無量壽經》所說的「胞胎」，五百歲不能花開見佛聞法。

Namo Amituofo!

June 28 2019

Jun 28, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《 佛說無量壽經》

For people of the Three Tiers (as taught in the lesser fascicle of the Infinite Life Sutra) ,though the aptitudes of those in the three tiers is different, all of them rely on the merits and virtues of Amitabha’s Name, in order to be reborn in the Land of Bliss, and attain the stage of becoming a Buddha After-One-More-Life.

If the people of the upper tier rely on their own wisdom and aptitude for rebirth (same as the middle and lower tier), and they do not let go of their attachments, and entirely rely on the merits and virtues of Amitabha’s Name for rebirth, they are of course, to be reborn in the Land of Bliss in different grades and levels.

(to be continued tomorrow)

《無量壽經．下卷》所講的三輩，是強調雖然三輩根機各不相同，可是都要完全依靠彌陀名號的功德才能到極樂世界，並且平等的得到一生補處的果位。

如果上輩依靠上輩的智慧根機，中輩、下輩也都各依靠他們的根機，不放下自己的執著而完完全全依靠彌陀名號功德的話，到了極樂世界當然就會有品位階級的不同。

Namo Amituofo!

June 27 2019

Jun 27, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

“Sentient beings who recite the Buddha’s Name are embraced and received without forsaking.” When we recite Amitabha’s Name without forsaking, Amitabha embraces us without forsaking. It is the interaction of the Way of responding to each other.

Sentient beings who aspire to be reborn in the Land of Bliss, and exclusively recite Amitabha’s Name, will be embraced by Amitabha’s light forever. The light will allow them, near the end-of-life, to see a multitude of sacred beings and be directly transported to the Land of Bliss.

From now until rebirth, and near the end-of-life, We are embraced by Amitabha Buddha’s light, without any retrogression or obstruction. This is why Amitabha’s light is called the “Unobstructed Light”.

「念佛眾生，攝取不捨」，我們念佛念念不捨，阿彌陀佛攝取不捨，彼此感應道交。

這種眾生，願生極樂，專稱佛名，永遠都在彌陀的光明攝取當中。臨終的時候，光明就會讓他看得到聖眾，然後當下直接迎接他到極樂世界。

所以從現在開始，一直到臨終往生，都在阿彌陀佛的光明當中，永不退墮，不受障礙，因為阿彌陀佛的光明是「無礙光」。

Namo Amituofo!

June 26 2019

Jun 26, 2019

Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings

佛法知見

(continued)

The other kind of Particular Vow is related to achieving Buddhahood in that land. To achieve Buddhahood in a Pure Land of another direction.( being the oath of delivering those difficult to be delivered sentient beings , to be reborn there to become Buddhas) For instance, Aksobhya Buddha’s 20 th vow (as stated in the “Sutra of the Land of Aksobhya Buddha”), and 29 th vow in Chapter 13 of the Sutra of Prajna by Emitting Light”. They are vows to achieve Buddhahood in that land.

Amitabha’s 48 vows, revealed in the Infinite Life Sutra, are also Particular Vows to achieve Buddhahood in that land. These are special among all of the Particular Vows made by the buddhas. These are especially splendid among all of the Particular Vows of the buddhas; so, they are known as “the Transcendental Vows.”

「彼土成佛願」：在他方成就佛之淨土，而救度十方難度眾生往生成佛的誓願。如《阿佛國經》所說阿如來二十願、《放光般若經》第十三〈夢中行品〉所說二十九願等，是彼土成佛的誓願。

而《無量壽經》所說阿彌陀佛之四十八願也是彼土成佛的別願，而此別願是諸佛別願中的別願，亦即在諸佛別願中特別殊勝，《無量壽經》稱為「超世願」。

Namo Amituofo!

June 25 2019

Jun 25, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

Particular Vows are those made by buddhas and bodhisattvas after their General Vows. They are set forth according to their own independent standards. General Vows are made by all who aspire to be Buddhas and Bodhisattvas. Particular Vows are unique to that individual.

There are two kinds of Particular Vows. One is related to achieving Buddhahood in this land. It means achieving Buddhahood in this defiled land of the fivefold turbidity, through delivering sentient beings who are difficult to deliver. For example, Shakyamuni Buddha made 500 great vows in Chapter Seven of the Sutra of the Compassionate Flower. Maitreya Bodhisattva made the ten vows of kindness in the Sutra of Questions asked by Maitreya Bodhisattva.

(to be continued tomorrow)

「別願」是諸佛菩薩所發總願之後，又依本身獨自的立場所建立的誓願。總願是一般性的誓願，與此相對，別願是個人特殊性的誓願。

別願亦有二種：「此土成佛願」：在此五濁惡世（穢土）成佛，救度難度眾生。如《悲華經》第七所說釋迦五百大願、《彌勒菩薩所問經》所說奉行十善願等，是此土成佛的本願。

Namo Amituofo!

June 24 2019

Jun 24, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

(continued)
For those who possess the aptitude for the Sacred Path, Mahayana and Theravada teachings are “suitable for all of them, whether the teaching is sudden or gradual, because they can be liberated in accordance with their circumstances”. Thus, those teachings can be the causal conditions for leaving the cycle of birth-and-death.

However, with respect to ordinary beings in the nine levels, they do not possess the aptitude to follow the Sacred Path. Thus, they cannot practice those teachings well enough to leave the cycle of birth-and- death. Good and evil ordinary beings, who are difficult to deliver, can attain rebirth and become Buddhas, with no exceptions, if they can encounter the augmentative cause of Amitabha’s Infinite Vow Power.

For ordinary beings, the causal condition for leaving the cycle of birth-and-death is solely Amitabha Buddha’s Fundamental Vow. The karmic body that reincarnates forever in the cycle of birth-and-death, must be transformed to the Buddha body that dwells in the state of nirvana.

大乘佛法、小乘佛法，對於聖道根機來說，固然「漸頓各稱所宜，隨緣皆蒙解脫」而成為出離之緣；但是對於九品凡夫來說，遇如不遇故，還成普通之緣，不成出離之因；永難得度之善惡凡夫，若能得遇阿彌陀佛大願業力之增上緣，則萬不漏一，往生成佛。

凡夫出離之緣，唯在彌陀佛願。永離生死無常之業身，必證涅槃常住之佛身。

Namo Amituofo!

June 23 2019

Jun 23, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

A cause will manifest an effect when it encounters condition(s). Under different circumstances, the result is also different. Under normal pressure and temperature, carbon, as an element, is just charcoal. If the temperature is raised to 2000 degrees Celsius, under 55,000 pounds of atmospheric pressure, carbon can become a diamond.

Just as water becomes ice when its temperature is 0 degrees Celsius; but, becomes steam when its temperature is 100 degrees Celsius. When an ordinary being comes across ordinary conditions, he is still an ordinary being who suffers from committing offenses in the Three Wretched Realms and the Six Realms.

Among those in the nine levels mentioned in the Contemplation Sutra, though they appear to be different in terms of good and bad conduct, their internal state is basically the same. They will still continue to suffer in the endless cycle of birth-and-death. Therefore, Master Shandao teaches that all of the nine levels mentioned in the Contemplation Sutra include ordinary beings.
(to be continued)

「因」遇「緣」則「果」現，依緣之不同，果亦不同。如「碳素」以常溫常壓則成「碳」。若加以攝氏二千之溫度，五萬五千之氣壓則成「鑽石」。

「水」遇攝氏零度則成「冰塊」，若遇攝氏一百度，則成「蒸氣」。罪業凡夫遇普通之緣，則依然三途六道，造業造罪、受苦受難之凡夫。

《觀經》九品，雖有遇大乘、遇小乘、遇惡三緣之不同，因而顯現外在善惡輩品之差異，然而內在實質依然皆是一味之凡夫、常沒於生死之苦海，是以善導大師定判為「九品皆凡」。

Namo Amituofo!

June 22 2019

Jun 22, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School:
Worldly Truths
淨土宗宗風俗諦

As a practitioner, we must discipline ourselves to: silently observe the precepts, avoid all evil, perform various wholesome deeds, and purify one’s own mind. We should periodically review whether we are doing so. The object is to evaluate ourselves, not use the precepts to set a framework for other people.

身為修行人，一定是把「諸惡莫作、眾善奉行、自淨其意」默默地拿來要求自己，檢視自己有沒有做到？所以他是把眼光調過來反觀自己，而不是把戒律道德講出來規範別人。

Namo Amituofo!

June 21 2019

Jun 21, 2019
A quote from Master Shandao’s Commentary on the Contemplation Sutra
善導大師語錄

A text about ‘the definition of the Buddha’s Mind’

The Buddha’s Mind is the bodily substance of kindness and compassion that

universally and equally embraces all sentient beings.

《觀經疏》「佛心者」之文:

佛心者，慈悲為體，以此平等大悲，普攝一切也。

Namo Amituofo!

June 20 2019

Jun 20, 2019
Master Huijing’s Short Dharma Teachings about the Contemplation Sutra
《佛說觀無量壽經》

The original intention of the Contemplation Sutra spoken by Shakyamuni Buddha is clearly mentioned in the last paragraph. It is spoken in the Chapter on Dissemination – The Buddha further said to Ananda, "Bear these words well in mind. To bear these words in mind means to hold fast to the Name of the Buddha Amitayus." Every Sutra has its “eye”, and the “eye” of the Contemplation Sutra is this text.

This text is not just the core teaching of the Contemplation Sutra; but, also the crystallization, and the main point of the Contemplation Sutra. It is also the guideline, the eye, and the feet of the entire Pure Land teaching. It is basically the same as the Fundamental or the King Vow, of the 48 vows stated in the Infinite Life Sutra. It is also the meaning of “even ten times” in the 18th Vow (reciting for one’s entire life for those of the correct aptitude in this lifetime, and reciting even ten times for those of the correct aptitude near the end-of-life). So, they are basically the same.

釋迦牟尼佛講《觀無量壽經》的本意，在最後一段經文有明確的交待，也就是 《觀無量壽經》「流通分」所講的：「佛告阿難：汝好持是語，持是語者，即是持無量壽佛名。」每部經都有它的經眼，《觀經》的經眼就是這段文。

這段經文不只是《觀經》的核心、《觀經》的結晶、《觀經》的重點，也是整 個淨土法門的方針、宗旨，是淨土法門的眼睛、淨土法門的雙腳。它跟《無量 壽經》四十八願中的根本願、願王，也就是第十八願的「乃至十念」（平生之 機，上盡一形；臨終之機，下至十聲）是兩相呼應，前後一致的。

Namo Amituofo!

June 19 2019

Jun 19, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

There are three kinds of teachings mentioned in the Infinite Life Sutra. What are the three?

(1) Rebirth through various practices,
(2) Rebirth through assisted Amitabha-recitation and
(3) Rebirth solely through Amitabha-recitation.

Upon hearing what the Infinite Life Sutra says , some practitioners may hesitate and doubt. Which one should be practiced? If we read a passage in the Chapter on Dissemination, we know the answer. The text is basically telling us to renounce rebirth through various practices, rebirth through assisted Amitabha-recitation, and simply advocates rebirth through exclusive Amitabha-recitation in accordance with the Fundamental vow. We know this because the text only says – recite Namo Amituofo, and none of the other teachings.

《無量壽經》有三種法門，哪三種呢？有諸行往生、助念佛往生、單念佛往生 這三種。

一些修行者看到《無量壽經》這麼說，難免就猶豫不決，「到底要專修哪個法 門？」可是到了〈流通分〉這段文的時候就顯現出來了，〈流通分〉這段文等 同捨掉了助念佛往生及諸行往生的法，而獨舉「本願稱名」，因為這段〈流通 文〉只說念「南無阿彌陀佛」，沒有說其他法門。

Namo Amituofo!

June 18 2019

Jun 18, 2019

Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha

皈命彌陀

(continued)

Those who were born in the past, who believed and accepted Amitabha’s deliverance, have already been reborn in the Land of Bliss. Those who were born in the present, believe and accept Amitabha’s deliverance, are now reborn in the Land of Bliss. Those who have no karmic condition to believe and accept, will be born in future. They will believe and accept Amitabha’s deliverance, and be reborn in the Land of Bliss. This indicates that Amitabha Buddha delivers sentient beings in the past, present and future. This is why Amitabha is also known as the Buddha of Infinite Life.

出生在過去的眾生，信受阿彌陀佛的救度已經往生極樂世界；出生在現在的眾 生，信受阿彌陀佛的救度，現在往生極樂世界；現在沒有機緣來信受，未來的 眾生信受阿彌陀佛，將來往生極樂世界成佛。 這表示阿彌陀佛救度眾生是過去、現在、未來都永不改變，因此，阿彌陀佛也 叫無量壽佛──壽命無量。

Namo Amituofo!

June 17 2019

Jun 17, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

The limitless power of the merits and virtues of Amitabha Buddha is represented by his infinite life and infinite light. This is because Amitabha Buddha is also known as the Buddha of Infinite Life and Infinite Light. Amitabha Buddha is an eternal Buddha. This means his existence transcends time in the past, present and future. The purpose of eternal existence is to deliver all sentient being in all periods of time.

(to be continued)

阿彌陀佛無限量的功德能力，是以無限量的壽命跟無限量的光明作為代表，因 此阿彌陀佛又稱為「無量壽佛」或「無量光佛」。 阿彌陀佛祂是永恆存在的佛，這表示在時間上超越過去、現在、未來，永恆存 在，目的就是要救度任何時代的眾生。

Namo Amituofo!

June 16 2019

Jun 16, 2019

Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings

佛法知見

General Vows are commonly called the Four Great Vows that are fundamental vows made by all Bodhisattvas. They are: I vow to take across numberless living beings. I vow to cut off the endless afflictions. I vow to study the countless dharma doors (teachings). I vow to realize the supreme Buddha Way. These are the vows made by all Bodhisattvas in Mahayana Buddhism. Their cultivation is the practice of the Six Paramitas.

「總願」一般稱為「四弘誓願」，所有菩薩所發最基本的四種誓願。所謂： 眾生無邊誓願度，煩惱無盡誓願斷， 法門無量誓願學，佛道無上誓願成。 這是信奉大乘佛教的菩薩，於修行六度波羅密之時所必發的誓願。

Namo Amituofo!

June 15 2019

Jun 15, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

If Amitabha Buddha could not complete the merits and virtues necessary for our rebirth, how could he have attained perfect Enlightenment? Since Amitabha has become a Buddha, and attained perfect Enlightenment, why can’t we be reborn? Our rebirth must totally rely on the perfect Enlightenment of Amitabha Buddha. Only by relying on Amitabha’s perfect Enlightenment is our status of rebirth already sufficient and 100 percent assured in this lifetime. It is because Amitabha accomplished the merit and virtues for our rebirth, that he attained perfect Enlightenment.

如果阿彌陀佛不能完成我們往生的功德，阿彌陀佛怎麼能夠成正覺呢？既然阿 彌陀佛已成為阿彌陀佛、已經成正覺了，我們怎麼不能往生呢？ 我們的往生，必須完全依靠阿彌陀佛的正覺，只要有阿彌陀佛的正覺可以依靠 ，我們百分之百今生現在就已經具足往生的身份。因為佛之所以成正覺，是為 了完成我們的往生功德。

Namo Amituofo!

June 14 2019

Jun 14, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦

Being a Buddhist learner, we should admire the purity, peace and joy of the Western Land of Bliss, and renounce the dirtiness and defilements of the Land of Saha. Hence, when a dirty and defiled thought arises in our mind, we should not be delighted, but should feel regret. How can a Buddhist learner have that kind of thought? Though we regret, we must not doubt Amitabha’s deliverance.

As Master Shandao says, “repentance is in every single recitation of Amitabha’s name.” Because we are imperfect sentient beings, it is unexpected for us to be delivered by Amitabha without any conditions. So, we should be joyful and thankful on one side, and regretful on the other. Because of repentance, we have a softened and forgiving mind.

做為一個學佛者，會羨慕西方極樂世界的清淨安樂，厭離娑婆世界的骯髒污穢 ，所以當我們生起骯髒污穢念頭，不能沾沾自喜，應該心懷慚愧──我是個學佛 的人怎麼也起這種念頭呢？雖然起慚愧心，但是不要懷疑彌陀的救度。

所以善導大師才說：「念念稱名常懺悔」。我們這種眾生，居然能受阿彌陀佛 沒有條件、毫無計較的救度，所以一方面感恩歡喜，一方面也感覺慚愧。因為 慚愧，自然我們就有柔軟的心、包容的心。

Namo Amituofo!

June 13 2019

Jun 13, 2019
A quote from Master Shandao’s Commentary on the Contemplation Sutra

善導大師語錄

A text about ‘seeing the buddhas in the ten directions’

As one sees Amitabha, one can also see all buddhas in the ten directions.

《觀經疏》「見十方佛」之文：

既見彌陀，即見十方佛也。

Namo Amituofo!

June 12 2019

Jun 12, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra

《佛說無量壽經》

The Infinite Life Sutra says, “Sentient beings who are reborn in the Land of Bliss have the same lifespan as Amitabha, so their life is infinite. Their light is also the same as Amitabha’s; so, the light of their bodies and minds is also infinite. Wisdom is equally superb, and the paranormal powers are equally unobstructed. It is said to be the same, as their bodies are natural, virtual, boundless and infinite.

Though there are the names of sravakas, bodhisattvas, and heavenly beings, their connotation is the same. Those names are given in accordance with the habits of sentient beings in other worlds. Hence, they are called heavenly beings, bodhisattvas and sravakas.

《無量壽經》說:往生極樂世界的眾生,壽同彌陀,所以壽命是無量;光也同彌陀,所以身心之光明,也是無量光;智慧也一樣高明;神通也一樣洞達。可以說都是一樣的,沒有兩樣的,都是「自然虛無之身、無極之體」。

雖然極樂世界有聲聞、菩薩、人、天這些名稱,但其實內容都是一樣的。有這個名稱,也只不過是為了其他世界的眾生有那種名稱的習慣,為隨順其他世界眾生的習慣,才說天人、菩薩、聲聞。

Namo Amituofo!

June 11 2019

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

(continued)
He also shares: his ears with us, piled up as many as and as high as Mount Gyro, his noses as many as Mount Pifuluo, his tongues as many as Great Iron Mountain, his teeth as many as Vulture Peak Mountain, his skin that is adequate to cover the land of the Three Thousand Great Worlds, his blood like the four great seas, and his flesh as much as Mount Sumeru.
He does this not just in one kalpa, two kalpas, but inconceivably countless kalpas. Ever since, Amitaha shares as much of his blood as the four great seas, and gives as much of his flesh as Mount Sumeru . He gives what is difficult-to-give, and he endures what is difficult-to-endure. So, he finally accomplishes, for sentient beings like us, the virtues of giving what we should accumulate. He also completes, for sentient beings like us, the virtues of the Six Paramitas, and the Precepts (such as Perseverance, Vigor, Meditation and Wisdom )that we should practice. It can be said that, after Dharmakara practiced for us, and accomplished the Six Paramitas and a myriad of virtues, he became Amitabha Buddha.

為我們眾生所布施的耳朵,堆積起來如純陀羅山那麼高、那麼多;為我們所布施的鼻子,如毗富羅山那麼多;為我們所布施的舌頭,如大鐵圍山那麼多;為我們所布施的牙齒,如耆闍崛山那麼多;為我們所布施身上的皮,足以覆蓋三千大千世界所有的地;為我們所布施的血,如四大海水;為我們所布施的肉,如千須彌山 。

不止一劫、二劫,而是不可思議兆載永劫以來,一直在為我們流四大海水的血、盡千須彌山的肉,難捨能捨,難忍能忍。最後圓滿了我們眾生所應該累積的布施,完成了我們眾生所應該成就的六度之中的持戒、忍辱、精進、禪定、智慧,可說為我們修行、為我們六度圓滿、萬行具足,阿彌陀佛才成佛的。

Namo Amituofo!

June 10 2019

Jun 10, 2019

Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha

皈命彌陀

To become a Buddha, one must boundlessly and endlessly practice giving in many lives. In order to deliver sentient beings of the ten directions to be reborn and become buddhas, Dhamakara in his causal ground, cultivated the Six Paramitas and a myriad of other practices. What did he do for us? In the ninth fascicle of the Sutra of the Compassionate Flower, it tells us how Dharmakara practiced giving for every one of us.

Amitabha Buddha shares his eyes with us, as many as the sands in the Ganges River. The Ganges is a great river in India. (One grain of sand represents one pair of eyes that Amitabha Buddha shares with us).

(to be continued)

成佛是要生生世世、無窮無盡地行布施。阿彌陀佛在因地時,為了救度十方眾生、為了十方眾生都能往生成佛,而修菩薩六度萬行,祂為我們做的布施是什麼?在《悲華經》第九卷裏面,大意是這麼講的:阿彌陀佛為我們每一位怎樣來行布施呢?

阿彌陀佛為我們布施的眼睛,如一恒河沙那樣多(恒河是印度的一條大河,其中每粒沙就表示阿彌陀佛為我們布施的一雙眼睛,那所布施的,就有恆河沙那麼多) 。

Namo Amituofo!

June 9 2019

Jun 9, 2019

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

機法深信

Because of the two kinds of deep faith, a person realizes he cannot perfect any of the 84,000 teachings, and has nothing to rely on. At this point of no-return, and no escape on the two sides, he can only step on the white path.

Walking on the white path is a sign of having the two kinds of deep faith. While walking along the white path, what other teaching among the 84,000 teachings can we rely on? We must go straight with right attention. This kind of sentient being has already been embraced and received by Amitabha Buddha; so, he will never fall into the disasters of fire and water, never retrogress, and never reincarnate in the Three Domains and the Six Realms again.

因為有「機法兩種深信」,八萬四千法門就沒有一個法門學得來了,因為他一無所靠,後退無路,兩邊也無活路,就像走在白道上。

走在白道上就是機法兩種深信的現象,走在白道之上,八萬四千法門怎麼還有一個法門可以靠得上呢?他一定是正念直來,這種眾生已經在阿彌陀佛的攝受當中,不可能再墮入水火之難了,也不可能後退,將不再輪迴於六道。

Namo Amituofo!

June 8 2019

Jun 8, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

Fundamental Vow is a Sanskrit translation of the word “Parva-Pranidhana”, which also means the original or primal vow, the vow made in the causal ground in the past. It means a vow that a Buddha or Bodhisattva initiated, during his practice to deliver sentient beings in the past. If the vow includes delivering all sentient beings, it is called an“oath.” If his vow does not include delivering all sentient beings, it is only a vow, not an oath.

Among a Bodhisattva’s vows, those vows that are fundamental and common to all bodhisattvas are called “general vows”, or “common vows”. However, for the sake of achieving a particular purpose, a bodhisattva may make a special oath, which is known as a ‘”particular vow”, and is different from those of all other buddhas and bodhisattvas.

本願」是梵語Parva-Pranidhana之譯,亦謂「本來之願」、「因位誓願」、「宿願」,是佛或菩薩在過去世修行時所發起救度眾生之願,是立誓救度一切眾生之願,故亦名「誓願」;因為,若不包含救度眾生之誓的願望,只能說是發願而不說是誓願。

此菩薩誓願之中,只要是菩薩則都必須發起的基本、普遍的誓願謂之「總願」,亦名「通願」,通於諸佛菩薩。而菩薩本身為了達成特別之目的所發起的特殊誓願謂之「別願」,有別於諸佛菩薩之誓願。

Namo Amituofo!

June 6 2019

Jun 6, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School:
Worldly Truths
淨土宗宗風俗諦

During many lives, all sentient beings have played the role of parent, son, daughter, spouse, relative, and dependent; so, we should not treat other sentient beings as if they have no relationship with us.
We should treat them as if they are our close relatives. We Buddhists should think in this way, and treat them as the Buddhas would.
If a Buddhist has this kind of thinking, he is truly a Buddhist. Moreover, in dealing with human relationships, he is less likely to feel they are unfair and become dissatisfied, jealous, or angry.

一切眾生生生世世以來,都互相做過父母,做過子女,甚至做過夫妻、六親眷屬,不要把對方認為只是其他動物,跟我們沒有關係。
要把他當作是我們的親人,我們的父母、兄弟、子女、六親眷屬,我們學佛就要有這樣的體會,而且要抱著這樣的佛心來看待對方。
學佛的人如果有這種觀念,就是真正的學佛。這樣人跟人相處,就不會有不平、不滿、比較、
Namo Amituofo!

June 7 2019

Jun 7, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land
淨土信仰

If sentient beings cannot be reborn through recitation of Amitabha’s name, Dharmakara could not have become Amitabha Buddha. That is to say, his accomplishment of Buddhahood relies on our attainment of his merit and virtues, for rebirth through Amitabha-recitation. Our rebirth also relies on Dharmakara’s accomplishment of the function of his Vow – “If they fail to be reborn, I will not attain perfect  Enlightenment”.
So, Amitabha’s 18th Vow unites him with sentient beings. He makes his vows in consideration of forming a unity with us. Our failure in rebirth is equivalent to his failure in achieving Buddhahood, and vice versa.

若十方眾生稱念彌陀佛名而不能往生的話,阿彌陀佛就不成佛,可以這樣說:他的成佛,是依靠我們念佛而能往生的功德之上;而我們的往生,也依靠阿彌陀佛「若不生者,不取正覺」這個功能成就之上。
所以阿彌陀佛發第十八願,是把我們眾生跟祂結合在一起,綁在一起發願的,我們不能往生,祂不能成佛,祂不能成佛,我們就不能往生。

Namo Amituofo!

June 5 2019

Jun 5, 2019

A quote from Master Shandao’s “In Praise of Pratyutpanna”

善導大師語錄

A paragraph about ‘forever dwelling in the Pure Land’

As ordinary beings, we should not attach to or dislike to renounce the cycle of birth-and-death. We should also not slight or hesitate to admire Amitabha’s Pure Land.

If a person renounces the cycle of birth-and-death, he will forever separate from the Land of Saha. If he admires the Pure Land, he will permanently dwell there.

By separating from the Land of Saha, the cause of reincarnation within the Six Realms is absent. Thus , the effect of reincarnation is naturally extinguished. As both the cause and effect do not exist, any form or even the name of existences is immediately terminated.

《般舟讚》「淨土常居」之文：

凡夫生死，不可貪而不厭； 彌陀淨土，不可輕而不欣。

厭則娑婆永隔，欣則淨土常居。

隔則六道因亡，輪迴之果自滅； 因果既亡，則形名頓絕也。

Namo Amituofo!

June 4 2019

Jun 4, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

In the beginning of the lower fascicle of the Infinite Life Sutra, it says, “All sentient beings who, having heard his Name, rejoice in faith, remember him even once, and sincerely transfer the merit of virtuous practices to that land,(aspiring to be born there), attain rebirth instantly and dwell in the Stage of Non-retrogression.”

That means, by simply reciting Amitabha’s Name, and sincerely dedicating even one thought, one attains the status of rebirth instantly.

《無量壽經.下卷》一開始就說:「諸有眾生,聞其名號,信心歡喜,乃至一念;至心迴向,願生彼國,即得往生,住不退轉。」意思是說,只要念佛,乃至一念的至心迴向,當下就即得往生,當下就具足往生的身份。

Namo Amituofo!

June 3 2019

Jun 3, 2019

Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha

皈命彌陀

Amitabha Buddha saves us, not only in this life; but, he also liberates us from reincarnation within the Six Realms, and gives us a life of: infinite longevity, infinite light, unconditioned great kindness, great compassion, and a Buddha’s wisdom. That is to say, he is not giving us just any old life; but, a magnificent life, and gives us the Land of Bliss at the same time!

阿彌陀佛救了我們,不但救起了我們的生命,使我們不再繼續六道輪迴,而且是給我們無量壽的生命、無量光的生命,是給我們「無緣大慈、同體大悲」的生命,給我們佛的智慧的生命。可以說,不但是給我們生命,而且是給我們那麼豐盛的生命,同時給我們極樂世界。

Namo Amituofo!

June 2 2019

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

If a person has the two kinds of deep faith (in aptitude and in teaching,) he will naturally, without being forced, recite Amitabha’s Name without forsaking. It is because he has a mouth to recite the Name, and a mind to produce the thought to recite, that the two kinds of deep faith can be transformed into the Name.

一個人如果有「機法兩種深信」,就會毫不勉強、自自然然的「念念不捨」。

因為有嘴巴就能出聲,有心就會起心動念,只是將他轉為名號而已。

Namo Amituofo!

June 1 2019

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

(continued)

As human beings, if we don’t practice good and accumulate virtues, can we be human beings again in our next life?

If we don’t believe that taking refuge in the Three Gems, holding the Five Precepts and the Ten Wholesome Deeds, or even believing the Buddha, are virtuous and good, will we practice them?

If we don’t believe that reciting the Buddha’s name for liberation from the Three Domains and the Six Realms, and for rebirth in the Land of Bliss for achieving Buddhahood is true, we will not recite the Buddha’s name and aspire to be reborn in the Land of Bliss.

人生在世,如果不行善積德,下輩子還能夠生而為人嗎?

如果不相信三皈依是善的、好的,持五戒、行十善是善的、好的,甚至信佛、念佛就能夠脫離三界六道輪迴,就能夠往生極樂、快速成佛,如果不相信的話,那就不會念佛,不會發願願生極樂世界。

Namo Amituofo!