July 30 2019

July 30, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

The Contemplation Sutra is about rebirth in the Pure Land through other-power, the teaching of Amitabha’s deliverance through his Fundamental Vow. It is not spoken for the sacred people, but for ordinary people. Because of the Buddha’s power, Vaidehi, an ordinary being, can attain the “perseverance of no-birth”. An evil person with heavy karmic offenses can be reborn in the Land of Bliss. It is because of total reliance on Amitabha’s other-powered Fundamental Vow, not because of reliance on the self-power of an ordinary being, not even a bit.

《觀經》正是淨土他力往生之經,彌陀本願救度之法;非為聖者而說,乃是為凡夫所說之經。以佛力故, 凡夫之韋提希夫人悟無生, 極重之惡人生極樂。這全靠彌陀他力本願,絲毫不靠凡夫自力自得。

Namo Amituofo!

July 29 2019

July 29, 2019

Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra

《佛說無量壽經》

(continued)

What is the connotation of the text about the Three Tiers? Some people think that the high tier is better than the medium tier, and the medium tier is better than the low tier. This is not incorrect in the literal sense of the text of the Three Tiers.

The high tier includes those who can leave home and practice with vigor; but, those of the medium tier cannot leave home and can only pursue some practices, such as giving. Those in the present life. They only come across the Pure Land teaching near the end-of-life.

So, literally, it seems to discriminate based on the difference in aptitude and in practice; but, with respect to the connotation, it is not the case. Its purpose is to guide people of the three tiers to exclusively recite Amitabha’s name for rebirth. We can only understand this concept through the explanation of Master Shandao.

「三輩文」的涵義是什麼呢?有人認為上輩的根機勝過中輩, 中輩的根機勝過下輩, 沒有錯, 三輩就文面而言, 在講根機的不同。

上輩是可以出家精進修行的,中輩是不能出家但是他有能力做一些佈施或者修行,而下輩是沒有機緣出家,也沒有能力佈施,同時平生也不是精進修行,是臨終才遇到這個法門的。

所以,從文字上來看好像是分判根機的勝劣與修行的高低,可是從內涵來講其實不是,而是為了引導這三輩的人都來專一念佛的,這個理趣必須要看善導大師的解釋才能了解。

Namo Amituofo!

July 28 2019

July 28, 2019

Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra

《佛說無量壽經》

Since the translation of the Infinite Life Sutra in China, several great masters wrote commentaries; but, they are not specialists in the Pure Land teachings. After the era of Master Shandao, there were commentaries on the Infinite Life Sutra in Japan, particularly the explanations on the 18th Vow were plentiful. Overall they were different in meanings and in explanations, and some of them were contradictory.

Among them, we take Master Shandao’s “general meaning of the Fundamental Vow” as our most pristine reference, principle, and benchmark. That means, anything that matches the explanation of Master Shandao is correct, and is taken as our reference. Otherwise, it is not correct, and is not taken as our reference.

In this respect, as we have the explanation of Master Shandao, we don’t need to spend time and effort in reading the explanations of others. Because we have no teacher to guide us, and we have no capacity to differentiate which one is correct, we may produce incorrect interpretations in our minds, which is not very good.

(to be continued tomorrow)

《無量壽經》自從在中國翻譯出來以後,有好幾位古代大德為《無量壽經》做註解,而他們並非都是專修淨土的,乃至善導大師之後,在日本對《無量壽經》的註解,對第十八願的闡釋也非常的多。綜觀這一些解釋, 可說是異義多端, 各有不同, 甚至彼此相反。

在這當中,我們只可以善導大師的「本願取意文」作為指針,作為原則,作為衡量的標準。也就是跟善導大師的解釋吻合, 就是正確的, 可以參考; 不然的話, 就不是正確的, 不可以參考。

不過,既然有善導大師的解釋,我們就不必再另外花費時間精神去看其他的解釋了。因為, 既沒有人來引導, 而我們又沒有能力去分辨正訛, 看了之後, 反而會在我們的腦海中起了分歧的見解, 那就非常的不好。

Namo Amituofo!

July 27 2019

July 27, 2019

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

皈命彌陀

(continued)

So, we surrender our lives in the cycle of birth-and-death, both body and mind, only to Amitabha Buddha. I will dedicate my life, as long as I live, only to Amitabha, in order to be liberated from reincarnation, and to expedite the achievement of Buddhahood.

In this respect, this faith is your life. Having faith, you have life. Having no faith, you have no life. You have no life in which to be liberated, and no life to become a Buddha. So, as you see, faith is most fundamental and most important.

Our parents are important to us, our children are important to us, and our spouse is also important to us. However, all of them will eventually pass away and leave us. Only Amitabha and our faith never leave us.

所以我們就將此身心性命──生死輪迴的性命,全部都投靠阿彌陀佛,唯有阿彌陀佛一佛,是我盡形壽、獻身命, 解脫生死輪迴、快速成佛的依靠,沒有二佛, 沒有三佛,沒有其他的法門。

既然這樣,這種信仰就是你的生命,有信仰你就有生命,沒有信仰你就沒有生命,沒有解脫的生命,沒有成佛的生命。信仰對我們來講是最根本、最重要的。

父母對我們重要,兒女對我們重要,丈夫妻子對我們都重要,但是最後都會捨我們而去。與我們同在的, 就只有南無阿彌陀佛, 只有我們自己的信仰。

Namo Amituofo!

July 26 2019

July 26, 2019

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

皈命彌陀

It is most important to have faith in life. Faith is the life of a practitioner. I believe that only Buddhism can liberate me from incarnation within the Six Realms, and only Buddhism is the truth of the world and life. It is my faith.

Out of the 84,000 Dharma doors, I believe the 48 vows that Amitabha Buddha made for me, including the Fundamental Vow that states “if they are not reborn, I will not attain perfect Enlightenment.”

Though there are many Buddhas in the ten directions, Amitabha Buddha is the only one in my mind. Out of the 84,000 kinds of teachings, there is only Amitabha’s teaching of deliverance in my mind, as it enables me to leave the cycle of reincarnation within the Six Realms, as well as to attain rebirth to achieve Buddhahood. There is no other Buddha and no other teaching to equal this!

(to be continued tomorrow)

人生信仰是最重要的,信仰是一個修行人的生命。我信仰只有佛教才能夠解脫六道輪迴, 只有佛教才是宇宙人生的真理, 這就是信仰。

八萬四千法門我相信只有阿彌陀佛為我發四十八大願,為我發「若不生者,不取正覺」的願。

十方諸佛雖多,我心中只有阿彌陀佛一佛;八萬四千法門,我心中只有南無阿彌陀佛救度一法,才能夠讓我離開六道輪迴,不但離開輪迴,還能往生成佛。其他的佛、其他的法都沒有。

Namo Amituofo!

July 25 2019

July 25, 2019

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

佛法知見

As long as you aspire to be reborn in the Land of Bliss through Amitabha-recitation, no matter who you are – sagely or ordinary being, good or evil being, with or without practices, all are certain to be reborn in the Land of Bliss. Once reborn, our Buddha-nature is revealed and unfolds. Our Buddha-nature cannot be revealed in the Saha land because it is obstructed by greed, hatred and delusion.

Moreover, there is no need to learn to accumulate Buddha-nature, because Buddha-nature originally contains the unconditional great kindness and one-entity great compassion, and it originally contains the wisdom and power to deliver sentient beings. It can be said: Buddha’s kindness and compassion, power of wisdom, and vow power are all fully and completely contained within Buddha-nature. If it were not contained in this way, there would be no way for us to attain it, no matter how much we accumulate and how much we learn.

只要念佛願生極樂,不管是誰──聖人凡夫、善人惡人、有修行沒有修行,都必定往生極樂世界。一旦往生極樂世界, 我們的佛性當下就會展現, 現在佛性之所以無法顯現, 是因為被貪瞋癡障礙住了。

再者,佛性不需要學、不需要累積,佛性裏面本來就具足「無緣大慈,同體大悲」,本來就具足救度眾生的力量智慧,可以說佛的慈悲、智慧、神通、願力,佛性裏面通通都具足。如果佛性裡面沒有具足這些的話, 我們再怎麼樣累積、怎麼樣學習都不可能有。

Namo Amituofo

July 24 2019

July 24, 2019

Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism

淨土信仰

What is the relationship between the Pure Land teaching and cause and effect? Amitabha-recitation is the cause, and becoming a Buddha is the effect. This is the relationship and why Master Fazhao says, “It is natural to become a Buddha by reciting Amitabha’s Name.” There is no need to force, nothing can prevent it, and there is no uncertainty. This is because it is a natural and certain effect.

So, in this teaching, any person who merely aspires to be reborn in Amitabha’s Pure Land and exclusively recites Amitabha’s Name, is assured of rebirth in the Land of Bliss. (one hundred out of one hundred, one thousand out of one thousand times)Whenever and wherever, rebirth is assured through Amitabha-recitation.

Thus, we see that Amitabha-recitation is very easy and very secure.

淨土法門跟因果有什麼關係呢?「念佛」是因,而「成佛」是果,就是這個關係,所以法照大師說:「念佛成佛是自然。」不必加以勉強,不會被阻擋,也不可能有萬一如何,因為它是自然性、必然的結果。

所以這個法門不管任何人,只要願生彌陀淨土、專稱彌陀名號,必定往生極樂。一百個人念佛, 一百個人往生; 一千個人念佛, 一千個人往生。不管什麼時候,不論什麼地方,念佛都必定往生,所以念佛是非常簡易、非常穩當的。

Namo Amituofo!

July 23 2019

July 23, 2019

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

Worldly Truths

淨土宗宗風俗諦

We are Buddhist practitioners. As a practitioner, we have to train our minds under all circumstances. We are not overly delighted by being praised. We are not angered by impolite slander. Actually, these impolite people are our good advisors, who help us to practice perseverance, clear our karmic obstructions, and enrich our blessings.

If we are unable to overcome these circumstances, we will not make progress. If we never encounter challenges, we will stay in the same state forever. This is why we have to be thankful for them.

我們是修行人,修行人要藉境練心。聽到別人讚歎恭維, 也不歡喜; 受到別人非禮污辱, 也不惱恨。對我們非禮的人, 其實是我們的善知識, 是來成就我們的忍辱, 消除我們的業障,增長我們的福德的。

境界不能過,就是被境界打倒了,人就不會進步。如果沒有境界來歷練, 我們就永遠只能在原地踏步, 所以要感謝對方。

Namo Amituofo!

July 22 2019

July 22, 2019
善導大師語錄

A paragraph from the Chapter on the Profound Meaning in the Commentary on the Contemplation Sutra:

The underlying intention of the Buddha is too great and deep for practitioners to understand. Even the Three Benevolent Sages and the Ten Sacred Beings cannot guess or glimpse its meaning. How dare petty ordinary beings like us say we know his aim or inclination!

Let’s lift up our eyes. Shakyamuni repatriates us on one side, while Amitabha welcomes us on the other. One calls us to come, and the other tells us to go. How can we not go? We need only follow the teaching with due diligence for the rest of our lives.

As soon as we discard our impure bodies, we will realize the eternal happiness of Dharma Nature as soon as we reach the Pure Land.

《觀經疏》〈玄義分〉:

佛密意弘深,教門難曉;三賢十聖,弗測所窺; 況我信外輕毛,敢知旨趣。

惟釋迦此方發遣, 彌陀即彼國來迎; 彼喚此遣, 豈容不去也。唯可勤心奉法,畢命為期;捨此穢身,即證彼法性之常樂。

Namo Amituofo!

July 21 2019

July 21, 2019
Master Huijing’s Short Dharma Teachings about the Contemplation Sutra
《佛說觀無量壽經》

(continued)

It is also the mentality of people in general that the merits and virtues of meditative practices are considered the most splendid. Next are those of non-meditative practices. Amitabha-recitation is merely reciting by mouth, which is considered inferior.

With great compassion and great wisdom, Shakyamuni Buddha followed Vaidehi’s wish for him to speak of the thirteen kinds of contemplations first. Then he speaks, at his discretion, of the non-meditative virtues of the Three Meritorious Deeds.

Finally, at the lowest level, when all meditative and non-meditative virtues cannot save the practitioner, the Buddha reveals the splendor and absoluteness of Amitabha-recitation. In this way Shakyamuni guides all practitioners of the meditative and non-meditative virtues to finally return to the teaching of Amitabha-recitation.

這也是一般人的心理狀態,認為定善功德最殊勝,散善次之,念佛只不過是口中稱念而已,是最劣的。

釋迦牟尼佛大慈大悲、大智大慧,就順著韋提希夫人的意思,先講十三種定觀,入定觀想,然後釋迦牟尼佛自己開說三福的散善,最後在下品下生,一切定善散善都救不了的時候,獨獨顯明念佛的超勝與絕對,來引導一切定善與散善的修行人都歸到念佛的法門。

Namo Amituofo!

July 20 2019

July 20, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

(continued)

3. To inhibit from committing offenses – though Amitabha-recitation transcends the concept of levels for rebirth through the meditative and non-meditative virtues, the one at the lowest level is evil. Despite this, they can still be reborn through Amitabha-recitation. It is spoken in the section regarding the lowest level, in order to prevent us from committing offenses, and encourage us to practice virtues while reciting Amitabha’s name.

4. To follow other’s intention – Buddha speaks of the Dharma under three circumstances: to follow other’s intention, to follow his own intention, and to follow the intentions of both. That is to say, the Contemplation Sutra was spoken upon the request of Queen Vaidehi, who regarded meditative virtue as the most splendid for rebirth in the Pure Land. Therefore, she requested that Shakyamuni Buddha speak the teaching of contemplative practices and she didn’t become aware of name-recitation practices.

(to be continued tomorrow)

第三、「抑止意」。念佛本身雖然超越定善散善的品位, 但是下品下生這個人是個惡人, 惡人念佛雖然同樣往生, 但卻說在下品, 這就有抑止造惡的意思, 要我們行善來念佛。

第四、「隨他意」。佛說法有隨他意、隨自意、隨自他意這三種。也就是說, 這部《觀無量壽經》是釋迦牟尼佛隨順韋提希夫人的請求而說的, 韋提希夫人本來就認為往生極樂淨土, 定善功德最為殊勝, 所以只請釋迦牟尼佛說定善的觀法, 而對於稱名念佛沒有放在心上。

Namo Amituofo!

July 19 2019

July 19, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

(continued)

2. To reveal the splendidness – Why is Amitabha-recitation spoken of in the lowest level in the Contemplation Sutra? It is because those at the lowest level are sinners.

A person who kills, steals, sexually abuses, lies, commits the Five Gravest Transgressions, or the Ten Unwholesome Deeds is extremely evil. He has no way to be salvaged and liberated. Amitabha-recitation is the only way through which he can escape from the Three Wretched Realms, and leave reincarnation within the Six Realms. This is why Amitabha-recitation is spoken of in the lowest level.

Amitabha-recitation is introduced in the section covering rebirth of the lowest level of the low tier so as to reveal the splendidness and vastness of Amitabha-recitation.

It does not mean Amitabha-reciters will fall to the lowest level of rebirth. Conversely, spoken in the lowest level, it reveals that the merits and virtues of Amitabha-recitation transcend that of the Three Meritorious Deeds, rebirth for all nine levels. There is a special meaning behind this. So, Amitabha-recitation transcends rebirth in all levels and grades.

(to be continued tomorrow)

第二、「顯勝意」。《觀經》為什麼只在下品說念佛呢?因為下品都是造惡之機, 一個造殺盜淫妄, 或者是犯五逆十惡的極重罪人, 他獲救無門、解脫無望, 唯有念佛才能救他脫離三惡道, 離開六道輪迴, 所以就將念佛安置在下品。

在下品下生開顯念佛,是在彰顯念佛的功德殊勝廣大,不是說念佛就落在下品下生;反而因為在下品下生講念佛,才顯示念佛的功德是超越三福、九品。背後是有這樣的意義, 所以說念佛超越品位階級。

Namo Amituofo!

July 18 2019

July 18, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

People may doubt; but, it is clearly stated in the Contemplation Sutra that there are nine levels. Amitabha-recitation is spoken of in the section on rebirth in the lowest level of the low tier. Why is it said that rebirth through Amitabha-recitation transcends all levels and grades of rebirth? Let me explain in four aspects:

1. To embrace those of different capacities – the nine levels in the Contemplation Sutra are for the purpose of including all good and evil ordinary beings. (from the extremely virtuous people practicing Mahayana paths, down to those committing the Five Gravest Transgressions and slandering the Dharma) All can be reborn with recourse to Amitabha’s Vow Power. It does not say that Amitabha-reciters have to be reborn at the lowest level.

The meaning of the nine levels in the Contemplation Sutra is more or less the same as the meaning of the three tiers in the Infinite Life Sutra, just different in folding and unfolding. If Amitabha-reciters must be reborn in the lowest level, why is it spoken in the Infinite Life Sutra that all people in the high, medium and low tiers can be reborn if they always exclusively recite Amitabha’s name?

As ‘always exclusively recite Amitabha’s name’ is spoken for all three tiers, it means that Amitabha-recitation is all embracing. It includes all people of different aptitudes and transcends all levels. Rebirth is not within the context of levels. The nine levels and the three tiers reflect the original aptitudes, virtuous and non-virtuous, of sentient beings.

(to be continued tomorrow)

難免有人會懷疑,《觀無量壽經》明明有談九品,而念佛是在下品,怎麼說念佛超越品位階級呢?我約略以四點來解釋說明:

第一、「攝機意」。《觀經》說九品,目的是要用這九品來含蓋一切的善惡凡夫,上從大乘極善,下到五逆謗法,都能夠乘佛願力往生;並不是說念佛一定在下品。

《觀經》九品跟《大經》三輩的意思差不多,只是開合不同。如果念佛一定在下品,為什麼《大經》上輩、中輩、下輩都說「一向專念無量壽佛」呢?

既然三輩都說一向專念,那就說明念佛本身是總攝萬機、超越品位、不在品位當中的,三輩九品只是反映眾生本來善惡的機類。

Namo Amituofo!

July 17 2019

July 17, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

If someone says, “A person like you, on the Easy Path is a coward, feeble, and inferior. I am a great man with resolve, practicing with vigor.” This is an example of a kind of arrogance. Furthermore, it is also a kind of indolence, not vigor, because he has difficulty believing in this splendid teaching of deliverance. So, the Infinite Life Sutra says, “Arrogant, corrupt, and indolent people cannot readily accept this teaching.”

如果有人說,你們易行道的人是怯弱下劣,你看我,勇猛精進,是志幹大人, 這樣的話就是憍慢了;進而言之,這樣反而是懈怠,而不是精進,因為他已很難相信這個殊勝的救度法門了,所以《無量壽經》說「憍慢敝懈怠,難以信此法」。

Namo Amituofo!

July 16 2019

July 16, 2019

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

皈命彌陀

The scripture says, “Amitabha Buddha always dwells above the head of all Amitabha-reciters. The light of Amitabha Buddha embraces them without forsaking. All Buddhas take care of them, and Avalokitesvara and Mahasthamaprapta protect them and accompany them like a shadow. So, when seeking a reliable benefactor, we must seek the one who is absolutely reliable and thorough. Who better than Amitabha Buddha?

在經典上說念佛的人阿彌陀佛「常住其頂」,阿彌陀佛的光明「攝取不捨」, 而且「諸佛護念」,觀音、勢至都如影隨形來保護我們,所以同樣要尋求依靠 ,我們要尋求徹底的,絕對可以依靠的,那就是靠阿彌陀佛。

Namo Amituofo!

July 15 2019

July 15, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

Why are all sentient beings assured of rebirth in the Land of Bliss by simply reciting Amitabha’s Name? It is because of Amitabha Buddha’s Vow. Amitabha Buddha’s Vow is produced from his compassion. It is perfect and complete, so it is powerful.

為什麼一切眾生只要念佛就必定往生極樂世界?因為,這是阿彌陀佛的願。阿彌陀佛的願是從慈悲所產生的,阿彌陀佛的願已經圓滿,所以這個願就有「力量」。

Namo Amituofo!

July 14 2019

July 14, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

We are sentient beings with afflictions and offenses. Some of these afflictions and offenses are heavy; but, some are not. It is just like stones and pebbles, some are big and some small. As long as we have offenses, we must reincarnate within the Three Domains and the Six Realms.

If we have Buddha’s power that we can rely on, we can be emancipated regardless of having heavy offenses or light offenses. If we haven’t Buddha’s power that we can rely on, we cannot be emancipated from heavy offenses, and it is the same for light offenses. We have to continue to reincarnate. So, no matter the size of the stones, when we are on board the ship of Amitabha’s Vow, we will naturally reach the shore.

我們眾生都有煩惱、罪業,這些煩惱、罪業雖各有輕重,好像石頭有大有小, 我們眾生都有煩惱、罪業,這些煩惱、罪業雖各有輕重,好像石頭有大有小, 但只要有罪,就必定在三界六道輪迴。

如果有佛力讓我們依靠,不管重罪、輕罪,都能夠解脫;如果沒有佛力讓我們依靠,不僅重罪不能解脫,輕罪也同樣不能解脫,依然都要沉淪。所以, 如大、小石頭乘船,自然能到彼岸。

Namo Amituofo!

July 13 2019

July 13, 2019

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

淨土宗宗風俗諦

We should learn how to appreciate and realize the great compassionate mind of Amitabha Buddha. Though we may not reach his state of mind in this world, we can look forward to having it. So, we should take up any responsibilities, resolve any matter or adverse circumstances with this attitude, as much as we can. In particular, when we receive criticism from any person, we should humbly review our fault, and joyfully accept their comments. We should treat it as the augmentative cause to strengthen our patience and improve our personality. These people are actually our good advisors!

The ancient people said, “We are delighted upon hearing criticism from others, and we rejoice and bow upon hearing of virtuous acts.” In other words, we should joyfully accept any good advice and sincerely thank those who teach us the virtuous practices, because we cannot accomplish virtuous conduct without them. The ancient people also said, “It is an emancipation if we don’t argue with others in cases of dispute, and it is a prosperity if there is no business in the Buddhist order.”

我們都應學習體會阿彌陀佛的大悲心,雖不能至,心嚮往之。因此, 對任何艱難的事情, 都要儘量承當, 尤其對於來自任何人的任何批評, 都要虛心檢討、歡喜接受, 這對我們的能力、修為都是一種增上緣, 要視之為善知識。

古人說:「聞過則喜,聞善則拜」,亦即對我們善意的勸告要歡喜接受,向指示我們善法的人感謝而拜,因為他們成就了我們的德行,何況古德說:「是非以不辯為解脫,佛門以無事為興隆」。

Namo Amituofo!

July 12 2019

July 12, 2019
A quote from Master Shandao’s “In Praise of Pratyutpanna”
善導大師語錄

A text stating “always be thankful for the Buddha’s grace”

Work hard, keep working hard, and practice diligently. Have a sense of shame and always be thankful for the Buddha’s grace.

《般舟讚》「常懷慚愧」之文:

努力努力,勤而行之,常懷慚愧,仰謝佛恩。

Namo Amituofo!

July 11 2019

July 11, 2019
Master Huijing’s Short Dharma Teachings about the Contemplation Sutra
《佛說觀無量壽經》

(continued)

Flipping the Contemplation Sutra over and over again solely leads people of different aptitudes to one single practice , the exclusive recitation of Amitabha’s Name. It declares that the 18th Vow is the king and fundamental vow out of Amitabha’s 48 vows. It explains the meaning of “even ten times” stipulated in the 18th Vow.

It also matches a saying in the Chapter of Profound Meaning: “All good and evil ordinary beings will not attain rebirth [in the Pure Land] without recourse to the karmic power of Amitabha’s Great Vow as the augmentative cause. It explains how all good and evil ordinary beings can entrust themselves. “Always exclusively recite Amitabha’s Name.”

With this text, Master Shandao indicates that the purpose of the Contemplation Sutra is to lead people of different aptitudes to converging in the 18th Vow. (like all stars accompanying the North Dipper, or all rivers flowing towards the great ocean)If we follow the practice of “always exclusively reciting Amitabha’s Name”, we are assured of reaching the unconditioned land of nirvana.

《觀經》一部的千開萬闔，在於引導群機進入「一向專稱」的一行。此「一向專稱」的宣示，即是《大經》阿彌陀佛四十八願之中本願王──第十八願之「乃至十念」的解釋。

亦是〈玄義分〉所言：「一切善惡凡夫得生者，莫不皆乘阿彌陀佛大願業力為增上緣」的內容，亦即一切善惡凡夫如何乘託？「一向專稱」即是乘託。

善導大師以此文顯示《觀經》一部之目的在於導歸定散諸機進入第十八願。猶如群星拱北斗，萬流歸大海；若依一向專稱之行，必至無為涅槃之土。

Namo Amituofo!l

July 10 2019

July 10, 2019
Master Huijing’s Short Dharma Teachings about the Contemplation Sutra
《佛說觀無量壽經》

(continued)
This conclusion indicates that we should abandon the Path of Importance (self-power meditative and non-meditative virtues), and follow the Path of the Great Vow(exclusive recitation of the Buddha’s Name.)Though the text is short, the message is strong. It reveals the ultimate meaning of the Pure Land School, like the clearing of clouds to see the sun that shines alone. It is also like the flowerthat withers and the lotus seeds are produced. This is direct and straightforward, not expedient at all.

This text is the core teaching, the bone marrow, the crystallization of the entire Contemplation Sutra. It is also the principle, guideline, eyes, and feet of the teaching of Pure Land. It is the final destination of the sixteen contemplations depicted in the Sutra.

(to be continued tomorrow)

此結論顯明捨自力定散之「要門」，依專稱佛名之「弘願」。此文雖短，筆力萬鈞；淨宗宗義，如撥雲見日，朗然獨照，似華落蓮成，不帶方便。

此文是整部《觀經》的核心、骨髓、結晶，是淨教的宗旨、方針、目足，是十六觀的千里來龍，在此結穴。

Namo Amituofo!

July 9 2019

July 9, 2019
Master Huijing’s Short Dharma Teachings about the Contemplation Sutra
《佛說觀無量壽經》

Master Shandao also says, “Though Shakyamuni Buddha has spoken of the benefit of attaining rebirth by practicing the meditative and non-meditative virtues, it is understood that, given Amitabha Buddha’s fundamental vow, Shakyamuni’s intention is that sentient beings should always recite the name of Amitabha Buddha exclusively.

The above text is known as “abandonment of the Path of Importance and establishment of the Path of the Great Vow”, which is stated at the end of the fourth fascicle (The Meaning of Non-Meditative Virtues) to explain the Chapter of Dissemination in the Contemplation Sutra.

It is the conclusive statement of the Commentary on the Contemplation Sutra.

(to be continued tomorrow)

上來雖說定散兩門之益，望佛本願，意在眾生，一向專稱，彌陀佛名。

此文名為「要弘廢立」之文，在《觀經四帖疏》第四卷〈散善義〉之末尾，亦即解釋《觀經》〈流通分〉之文。

此是《四帖疏》之結論。

Namo Amituofo!

July 8 2019

July 8, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

( continued)

Master Shandao says in the “Dharma School of Contemplation and Recitation”: “The aptitudes and capacities of all sentient beings are different, classified into high, medium, and low tiers. The Buddha urges them to exclusively recite the Name of the Buddha of Infinite Life according to their aptitude and capacity. The Buddha and a multitude of sagely beings will come to receive them when they are close to death, so that all of them can attain rebirth.

善導大師在《觀念法門》說：「佛說一切眾生，根性不同，有上中下；隨其根性，佛皆勸專念無量壽佛名；其人命欲終時，佛與聖眾，自來迎接，盡得往生。」從善導大師的解釋，可以了解，世尊在這裡說三輩的目的，就是要引導他們來專念無量壽佛名。

Namo Amituofo!

July 7 2019

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

What is the meaning of the text about the three tiers? Some people may think the upper tier is superior to the middle tier, and the middle tier is superior to the lower tier. True, this is not incorrect, because the text about the three tiers talks about the differences in aptitude.

For instance, people of the upper tier are those who are monastic and can practice vigorously. Those of the middle tier cannot leave home; but, can practice generosity or other teachings. Those of the lower tier have no karmic connection to become monastics, cannot practice generosity, or other teachings with vigor. However, if they come across the Pure Land teaching at the near end-of-life and practice exclusive Amitabha Recitation, they will be reborn in the Pure Land.

So, literally, it seems to talk about the differentiation in aptitude and  capacity of their practice. However, with respect to the connotation of the text, it leads all people of different tiers to recite Amitabha’s name exclusively. This concept can only be understood and realized through the explanation by Master Shandao.

(to be continued)

「三輩文」的涵義是什麼呢？有人認為上輩的根機勝過中輩，中輩的根機勝過下輩，沒有錯，三輩就文面而言，在講根機的不同。

上輩是可以出家精進修行的，中輩是不能出家但是他有能力做一些佈施或者修行，而下輩是沒有機緣出家，也沒有能力佈施，同時平生也不是精進修行，是臨終才遇到這個法門的。

所以，從文字上來看好像是分判根機的勝劣與修行的高低，可是從內涵來講其實不是，而是為了引導這三輩的人都來專一念佛的，這個理趣必須要看善導大師的解釋才能了解。

Namo Amituofo!

July 6 2019

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

Amitabha Buddha’s light is infinite and boundless, illuminating all of the worlds in the boundless and endless universe. In terms of space, he can deliver sentient beings in any place. Amitabha Buddha is omnipresent, pervading in all Dharma realms throughout endless empty space.

The vastness of Amitabha Buddha has no limit. There is no space that exists beyond the body of Amitabha Buddha. Simultaneously, there is no space so tiny that Amitabha cannot enter it.

At the same time, Amitabha Buddha can deliver sentient beings in any place. Whether you are a Buddhist, a Muslim, a Christian, or a non-religious person, Amitabha Buddha also accompanies you and will deliver you when the karmic conditions ripen.

阿彌陀佛的光明無量無邊，沒有限量，照遍宇宙中無窮無盡的世界，在空間上救度任何地方的眾生。阿彌陀佛的存在，是盡虛空，遍法界存在的。

阿彌陀佛的廣大是「其大無外」，沒有超越阿彌陀佛身體之外的一個存在的空間；同時「其小無內」，沒有一個小小的東西不是在阿彌陀佛的身體當中，所以阿彌陀佛的光明無量無邊。

同時在空間上救度任何地方的眾生。不分你是佛教徒，或是回教徒、基督教徒，或者無宗教信仰的人，阿彌陀佛照樣都在他的身邊，等待機緣要救度他。

Namo Amituofo!

July 5 2019

July 5, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

(continued)

It is because of karmic force that we involuntarily act in unwholesome ways. It is also because of karmic force that we do not do things that we should do, not because we lack kindness.

So, we Amitabha-reciters should always feel regretful , avoid arrogance, and deviant views. Knowing these acts are involuntary, we should be thankful for Amitabha’s  grace and deliverance. Amitabha Buddha already knows our karmic obstructions and afflictions. That is why he embraces and protects us with his unobstructed light. In so doing, he assures that we will not be hindered by various kinds of karma.

「諸惡莫作」卻偏偏會去做，這是身不由己，是業力的推動；「眾善奉行」，我們應該做但沒有去做，並非沒有那種善心，還是業力的關係。

所以，念佛的我們，要常懷慚愧，不起驕慢，不生邪見。既知是身不由己，就要仰謝佛恩，感謝阿彌陀佛的救度。因為阿彌陀佛早知道我們念佛的人有煩惱業障，所以，阿彌陀佛以無礙的光明來攝取我們、保護我們，讓我們不受種種業的障礙。

Namo Amituofo!

July 4 2019

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

We aspire to be reborn in the Land of Bliss and exclusively recite “Namo Amituofo”, In addition, we try to perform various wholesome practices and avoid doing anything unwholesome. However, we always find that we cannot completely live in this way. Can we still be reborn in the Land of Bliss through Amitabha-recitation? YES!!!

Why? It is because Amitabha’s light embraces all who exclusively recite his Name.

(to be continued)

雖然我們發願要往生極樂世界，想專念這句「南無阿彌陀佛」，也瞭解要眾善奉行，諸惡莫作，但往往有心無力，該做的做不來，不該做的卻偏偏去做。這樣妄想雜念煩惱深重的凡夫，念佛可以往生嗎？也決定往生極樂世界！

為什麼？因為彌陀光明攝取不捨！

Namo Amituofo!

July 3 2019

July 3, 2019
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

Master Shandao says, “All good and evil ordinary beings will not attain rebirth in the Pure Land, without recourse to the karmic power of Amitabha’s Great Vow.” Both good and evil ordinary beings must rely on Buddha’s vow power. In comparison, without the Buddha’s vow power, the difference between good and evil ordinary beings is great.

However, if both of them rely on the Buddha’s vow power, there is no difference between them. It is similar to having a big boulder and a small pebble placed in a boat.  Both can reach the shore. However, if there were no boat to carry them, both wouldsink beneath the sea despite the difference in size.

善導大師說：「一切善惡凡夫得生者，莫不皆乘阿彌陀佛大願業力為增上緣。」善凡夫是靠佛的願力，惡凡夫也是靠佛的願力。

如果沒有佛的願力，善惡相差很大，但如果靠佛的願力，其實都一樣，沒有什麼高低的差別。比如石頭不管大顆或小顆，只要放在船上，同樣都到彼岸。如果沒有船可以靠，表面看有大顆、小顆，但因沒有船，一樣都沈入大海。

Namo Amituofo!

July 2 2019

July 2, 2019

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

淨土宗宗風俗諦

How should we Amitabha-reciters understand filial love? To practice filial love in our daily lives, we should first be thankful for the grace of the Buddha. We should follow and abide by the Buddha’s mind naturally. It is practiced not for ourselves, not for rebirth in the celestial realm. No, not for these!

It is known as “ teaching the body to act as if not acting, as a reflex action.” This is Realizing the Buddha’s mind and allowing his mind to perform the action. The character of being sincere and scrupulous in human relationships is “to act as if not acting.” In this way we don’t feel it is us performing the action.

關於孝順，我們念佛人的心應該怎麼樣呢？是感念佛恩、隨順佛心來行孝道，自自然然的，不以為自己是在行孝道，也不以為行孝是為了能夠生天，都不是！

所謂「體如而行，即是不行」，體會佛心、隨順佛心去做，這個敦倫盡分的人品是行而不行，不覺得自己在做這些功用。

Namo Amituofo!

July 1 2019

July 1, 2019
A quote from Master Shandao’s “In Praise of Pratyutpanna”
善導大師語錄

A text about “compassionate parents”

Shakyamuni Tathagata is actually our compassionate parent, who has given us a variety of expedient teachings to arouse our unsurpassed faith.

《般舟讚》「慈悲父母」之文:

釋迦如來實是慈悲父母，種種方便，發起我等無上信心。

Namo Amituofo!