November 27 2019

Nov 27, 2019

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

淨土信仰

We rely on Amitabha’s Name for rebirth, not our intellect, knowledge, how deeply we understand the Buddhist scriptures, or how many sutras we can recite. This is because, no matter how intellectual we are, how deeply we understand the scriptures, or how many sutras we can recite, none of the above can be relied upon at the very end of life.

At that time, we cannot rely on recitation of a passage from a sutra, or rely on our knowledge or morality, to attain rebirth in the Land of Bliss. Above all, if we have not escaped from the Six Realms, we are still ordinary beings full of greed and hatred. All kinds of intellect, morality, or proficiency in practice, etc. are of no use at all. At this time, the only thing that we can rely on, and that enables us to be reborn, is just this Name – Namo Amituofo!

往生是靠這一句名號,並不是靠我們的學問、知識,或是多麼的深入經藏,博聞強記背了很多經文。因為,即使我們再有學問,多麼的深入經藏、博聞強記,到最後臨終那一些都用不上,都不能夠讓我們依靠。

在那個時候,我們不可能依靠背念或口誦某種經文來往生極樂,或者是依靠著自己的學問甚至道德來往生極樂。畢竟,只要我們還沒有脫離六道,還是貪瞋癡的眾生,所謂的學問道德、修行功力,到那個時候,一點力量都沒有;這時能讓我們依靠,使我們往生的,只有這一句「南無阿彌陀佛」。

Namo Amituofo!

November 26 2019

Nov 26, 2019

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

淨土宗宗風俗諦

Learning to become Buddhas, we encounter the golden words spoken by the Historical Buddha, the Great Sacred Being. If we can always think of the Buddha’s words and nurture ourselves with them, our habitual behaviors can be changed and our characters may be softened. Thus, our temperament, appearance, motion and speech are improved. We should take these words as our lives, and practice them in every day.

我們學佛,所接觸的都是大聖佛陀的金言玉語,若能將這些思惟在心中,從這些佛言祖語來自我薰染,轉化習氣,調柔個性,這樣,氣質、相貌、舉止、言語、命運都會轉變。甚而將這些金言玉語作為自己的生命,落實在生活,時刻警惕在當下。

Namo Amituofo!

November 25 2019

Nov 25, 2019

An excerpt from the Chapter on the Meditative Virtues in the Commentary on the Contemplation Sutra

善導大師語錄《觀經疏》〈定善義〉:

Perhaps a practitioner may interpret the meaning of this Pure Land teaching about the Dharma Body from the point of view of the Mere-Consciousness teaching, or about the Pure Buddha-Nature from the perspective of Self-Nature; however, both are very wrong, because there is no similarity at all.

As it is said in the Contemplation Sutra, in contemplating the statue thirty-two marks of the Buddha are set for the purpose of expediency. As far as the Dharma Body in True-Suchness, how can it be expressed or related to any substantial mark or body?

A Dharma Body is a matter that is beyond the visualization of the eyes, and beyond comparison with others of the same kind. So, empty space is used as an analogy to express the substance of the Dharma Body.

Moreover, in the teaching of contemplation here, the directions are set in space and marks are established in form, so that the practitioners can settle their minds on these phenomena. They can’t understand the concepts of No-Mark and Mind-Detachment.

The Tathagata knows that ordinary beings in the world of turbidity in this Dharma-Ending Age, do not find it easy to settle their minds, even on the marks and forms that are established. How can they be expected to seek for rebirth with detachment from any marks and forms? It is just like asking a common person, who has no paranormal power, to build and live in a house hanging in the air.

或有行者,將此一門之義,作唯識法身之觀,或作自性清淨佛性觀者,其意甚錯,絕無少分相似也。

既言想像,假立三十二相者;真如法界身,豈有相而可緣、有身而可取也?然法身無色,絕於眼對, 更無類可方,故取虛空以喻法身之體也。

又今此觀門等,唯指方立相,住心而取境,總不明無相離念也。如來懸知末代罪濁凡夫,立相住心,尚不能得;何況離相而求事者, 如似無術通人,居空立舍也。

Namo Amituofo!

November 24 2019

Nov 24, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

(continued)

“Holding the name of the Buddha Amitayus [Amitabha]” is a phrase. “Holding the name” means “holding recitation of the name of Amitayus, and also means “reciting Namo Amituofo”. It is consistent with “even ten times” in the 18th Vow. 

Also, it is the consistent with “upon hearing of Amitabha, hold fast the Name” as said o=in the Amitabha Sutra. So, holding fast the Name for the rest of our life.

「持無量壽佛名」，就是這一句話。持名，持名念佛，持無量壽佛名，就是稱念「南無阿彌陀佛」，跟第十八願「乃至十念」是一致的，同時，也是跟《阿彌陀經》所講的「聞說阿彌陀佛，執持名號」是一致的，盡一輩子，都去執持名號。

Namo Amituofo!

November 23 2019

Nov 23, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

In the Chapter on Dissemination in the Contemplation Sutra, it says, “

The Buddha tells Ananda, “Bear these words well in mind. To bear these words in mind means to recite the name of the Buddha Amitayus [Amitabha].” It implies “the real teaching to be established when the expedient teachings are abandoned” and “the lotus to be matured when the flower withers.”

The word “well” in the phrase of “bear these words well in mind” means “respect, reverence, without slighting”, and also “single-minded, no dual mind, no-self, not mixed and not interrupted.”

(to be continued tomorrow)

《觀經》的流通文：「佛告阿難：汝好持是語，持是語者，即是持無量壽佛名。」也就是花落蓮成、廢權立實的地方。

 「汝好持是語」這個「好」，有一種尊重、恭敬、不輕慢的含意，有一種專心一意、無二、無我、不旁雜、不間斷的那種含意。

Namo Amituofo!

November 22 2019

Nov 22, 2019

Master Huijing’s Short Dharma Teachings about Deep Belief in Cause and Effect

深信因果

The emerging of all tangible and intangible phenomena depends on “conditions.” So, the Buddha says, “All phenomena are produced under causal conditions, and all phenomena are also extinguished under causal conditions.” The perfection of a family, the harmony of an organization, the stability of a society, and the purification of people’s minds, depend on favorable conditions. Thus, we must try our best to create favorable conditions in any time at any place, in order to attain perfect, harmonious, and blessed results for all matters in our life.

任何有形無形事件的產生與建立都必須要靠「緣」，所以佛陀說：「萬法因緣生，萬法因緣滅」。家庭的美滿，團體的和諧，社會的安定，人心的淨化，也都要靠良好的緣，因此我們要隨時隨地儘量創造良好的緣，使得存在於生活中的一切都能夠獲得美滿、和諧、幸福的果。

Namo Amituofo!

November 21 2019

Nov 21, 2019

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

皈命彌陀

The fundamental fear of life is death. If we cannot clear this fear, we shall not be satisfied with our achievements and belongings. Though there are buddhas in the ten directions, only Amitabha can pacify us. The Sutra says, “All kinds of fear can turn to peace.” It also says, “He pulls out the root of the unceasing sufferings of birth-and-death.” Another version says, “Rescuing all from their sufferings, the root of birth-and-death, so that they can become beings like the buddhas.”

As it pertains to the fundamental affliction and basic fear, once we encounter Amitabha’s compassionate vow that was accomplished in five eons –  “if they are not reborn, I will not attain perfect Enlightenment.” All of our afflictions and fears will turn to joy and comfort, with tears streaming from our eyes. The boundless karmic offenses accumulated in countless eons are instantly eradicated. The endless reincarnation in the cycle of birth-and-death cease immediately.

人生最根本的恐懼是「死」，這恐懼若沒有消除，則一生無論如何成就擁有，都不滿足。十方雖都有佛，但這恐懼只有彌陀能安之。經言：「一切恐懼，為作大安。」又說：「拔諸生死，勤苦之本。」異譯之《大經》亦言：「拔人勤苦，生死根本，悉令如佛。」

根本的煩惱，心底的恐懼，接觸到彌陀五劫思惟的悲願，「若不生者，不取正覺」的誓言，所有苦惱、恐懼，當下轉為喜悅與安慰，悲喜之淚不禁奪眶而出。曠劫以來的無邊罪業，立刻消除；永無窮盡的生死輪迴，當下休止。

Namo Amituofo!

November 20 2019

Nov 20, 2019

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

淨土信仰

The Infinite Life Sutra says, “Assured of transcending Samsara and being reborn in the Land of Peace and Joy. There the causes of the five evil realms have been destroyed and they will never retrogress“

Our Pure Land teaching is a teaching of horizontal transcendence. How? In the horizontal direction, it transcends those who practice the Five Precepts, those who practice the Ten Wholesome Deeds, those Arhats of the Fourth Fruition, and those Bodhisattvas who practice the Three Studies and the Six Paramitas. It transcends all Bodhisattvas of the 41 stages. For this reason it is said “The Five Ordinary Realms and the Wretched Realms all rest in peace.”

《無量壽經》說：「必得超絕去，往生安樂國；橫截五惡道，惡道自然閉。」

我們淨土法門是橫超的法門，怎麼橫超呢？橫超五戒的人、十善的天、四果的阿羅漢，還有，三學六度的菩薩階位，橫超四十一品的階位，所謂「五趣三途盡罷休」。

Namo Amituofo!

November 19 2019

Nov 19, 2019

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

淨土宗宗風俗諦

If an Amitabha-reciter realizes the Buddha’s mind, his personality, his temperament , his temper , his facial appearance , and his fate change. If he has recited Amitabha’s Name and his personality, his temper, his facial appearance , and his fate do not change, It means that he hasn’t realized Amitabha’s compassionate mind. It can be said that he has not really believed in the Buddha while he recited the Buddha’s Name.

有體會佛心而念佛的人，他的個性會轉變，他的性情會轉變，他的脾氣會轉變，他的相貌會轉變，他的命運會轉變；如果他念佛了，他的個性沒有轉變，他的脾氣沒有轉變，他的相貌沒有轉變，他的命運沒有轉變，就表示他沒有體會到彌陀的悲心，也可以說他沒有真正的信佛念佛。

Namo Amituofo!

November 18 2019

Nov 18, 2019

 An excerpt from the Chapter on the Meditative Virtues from the Commentary on the Contemplation Sutra by Master Shandao

善導大師語錄

《觀經疏》〈定善義〉:

There are three meanings for Dharma Realm: 1. Mind being omnipresent, 2. Body being omnipresent, 3. He being unobstructed. As mind is there, the body will also appear. The body comes with the mind; so, it is known as the Body of the Dharma Realm.

“Dharma Realm” is a realm that is manifested - a realm of sentient beings. “Body” is the body that can manifest – the body of all buddhas.

“To enter into the invoking mind of each sentient being” means that, whenever sentient beings invoke and wish to see the Buddha, the Buddha knows, and through his unimpeded wisdom, he immediately appears in their minds.

 言「法界」者，有三義： 一者心遍故，解法界。 二者身遍故，解法界。 三者無障礙故，解法界。正由心到故，身亦隨到，身隨於心故，言「是法界身」也。

言「法界」者，是所化之境，即眾生界也。言「身」者，是能化之身，即諸佛身也。 

言「入眾生心想中」者，乃由眾生起念，願見諸佛，佛即以無礙智知，即能入彼想心中現。

Namo Amituofo!

November 17 2019

Nov 17, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

(continued)

The reason why we recite Amitabha’s Name, why we have faith, and why we can be reborn in the Land of Bliss, is the reliance on Amitabha’s compassionate deliverance.

Amitabha’s deliverance is like a lotus flower that opens our mind of faith – the flower to be reborn is the mode of manifestation.

So, the Contemplation Sutra praises us and says, “An Amitabha-reciter is a wonderful lotus flower. The process of the blossoming of the wonderful lotus flower is similar to that mentioned above. There are three stages, namely: “flower bud formed for the sake of lotus seed”,“lotus sprouted while flower blossoms”, and “lotus matured when flower withers”.

我們之所以念佛、之所以有信心、之所以往生極樂世界,都是靠阿彌陀佛的慈悲救度。阿彌陀佛的救度,就像一朵蓮花,使我們開信心的蓮花,往生蓮花之中而蓮花化生。

所以,《觀經》就讚歎說:「念佛人就是一朵妙蓮花。」這朵妙蓮花的開展過程,也跟前面三種階段一樣。所以有:「為蓮故花」、「花開蓮現」、「花落蓮成」三個階段。

Namo Amituofo!

November 16 2019

Nov 16, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

If we unfold the meaning of the Contemplation Sutra in sequence, till the Chapter on Dissemination at the end, there exists a “taste” of “abandonment and establishment”. To abandon means to renounce and discard. To establish means to follow and practice.

If we follow the three procedures on abandonment and establishment, adopted by the ancient great teachers, they are so-called: “expedient teachings built (or formed) for the sake of the real teaching”, “the expedient teaching revealed while the real teaching appears”, and “the real teaching established when the expedient teachings are abandoned”.

(to be continued tomorrow)

如果從《觀無量壽經》的展開順序,到最後〈流通分〉來講,有一種「廢、立」的意味。「廢」就是要捨掉的,「立」就是要奉行的。

如果依古代大德用三種方式解釋廢立過程的話,就是所謂的:「為實施權」、「開權顯實」、「廢權立實」。

Namo Amituofo!

November 15 2019

Nov 15, 2019

Master Huijing’s Short Dharma Teachings about Deep Belief in Cause and Effect

深信因果

Whether the circumstances are favorable or unfavorable, we should understand them as due to the working of cause and effect in the three periods of time. We should cherish the favorable circumstances, and go further to nourish them; but, do not become arrogant. Under unfavorable circumstances, we should view them as an opportunity to pay back our bad karmic debts, and let them go with the causal conditions.

Above all, we should try to maintain a positive attitude towards all matters – responsible, honorable, not giving up, not depressed, and not arguing. We should simply leave everything in Amitabha’s infinitely capable hands, especially as we come to our last state. At that point, we need not do anything but trust in Amitabha.

無論順境或逆境,都要有一種三世因果的觀念。順境要珍惜,進一步再去培養,而不起驕慢;逆境的時候,就要有一種償還冤債,隨順因緣的觀念。

總之,凡事都抱持積極樂觀的態度;有責任心,有榮譽感;不要氣餒、不要悲傷、不要不平,即使在最後無可奈何的時候,也任憑彌陀的安排。

Namo Amituofo!

November 14 2019

Nov 14, 2019

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

皈命彌陀

Children are always on their parents’ minds. If parents leave for some business, though they are personally not at home, their minds cling to their children at home. Even if they reach 100 years old, their minds still cling to their son of 70-80 years old, particularly if he leaves home. The farther away they live from home, the more they think of them. “It doesn’t matter whether they are together or separated, they always think of each other.”

It doesn’t matter where he goes, even to the other side of the Earth. Though his parents are physically here, their minds are still there - caring and remembering. Their happiness, sadness, fortune and misfortune, touch the hearts and affect the lives of their parents. This is called “intimacy”.

The intimate relationship between Amitabha Buddha and Amitabha-reciters is the same. Practicing this teaching, we simply recite Namo Amituofo and we link our minds to Amitabha Buddha. (no other buddhas, bodhisattvas, teachings, sutras, or dharanis, etc.) This is called “intimacy”.

父母的心是在兒女的身上,父母如果有事情離開了家庭,身在外面,可是心卻仍掛念著家中的孩子。即使年齡老大了,一百歲的父母,心還是掛念著七、八十歲的兒子,尤其是兒女如果離開了,離開得越遠,往往想念得越深,可謂「相處若無事,別後倍相思」。

不管他到了哪裏,即使到了地球的另一端,父母的身在這裏,可是心卻是在那裏,關懷著他們,繫念著他們,他們的苦樂禍福可以說都會觸動著父母的神經,使父母的生活受到影響,這個就是「親」。

念佛人跟阿彌陀佛就是有這一種「親」的關係,學這個法門,就只念「南無阿彌陀佛」,這個心只有繫念在阿彌陀佛身上,不可能繫念在其他諸佛、菩薩、法門、經咒上,這個就是「親」。

Namo Amituofo!

November 13 2019

Nov 13, 2019

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

淨土信仰

Master Honen said, “Practitioners of the Sacred Path pursue excellence in wisdom, in order to liberate themselves from reincarnation of birth-and-death. Practitioners of the Pure Land Path return to the ignorant state in order to attain rebirth in the Land of Bliss.

A person who practices this Pure Land teaching will eventually realize his ignorance. He will not compare or differentiate anything; but, only recite Namo Amituofo… Namo Amituofo.” Though people praise him, he doesn’t spend time with them. He only recites Namo Amituofo... Namo Amituofo! When people scold him, he doesn’t argue and dispute; but, only recites Namo Amituofo... Namo Amituofo!”

法然上人說:聖道門之修行者,極智慧離生死;淨土門之修行者,還愚癡生極樂。

學這個法門的人,最後都要像一個愚人。愚人什麼都不分別計較,只會南無阿彌陀佛、南無阿彌陀佛。別人讚歎他,他也不會應酬,他只是南無阿彌陀佛、南無阿彌陀佛......。別人罵他、毀謗他,他也不會去計較,也是南無阿彌陀佛、南無阿彌陀佛......。

Namo Amituofo!

November 12 2019

Nov 12, 2019

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

淨土宗宗風俗諦

An ancient scholar said, “100% of the skills that are in a static mode are equivalent to 10% of the skills in a dynamic mode. 100% of the skills in dynamic mode are equivalent to 10% of the skills in sleeping mode.”

If we can master ourselves in a dream, we can also master ourselves near the end-of-life. With respect to the attributes of our school, we may recite very proficiently when we are alone and in a static state. However, once we move around, only a portion of our proficiency remains. This is natural.

If we wish to go further in practice, we must listen more [about Pure Land teaching] and practice for a longer period of time, particularly in “adjusting” our habitual mind. It is best to practice in that way.

古德說:「靜中功夫十分,動中功夫才一分;動中功夫十分,夢中功夫才一分。」如果夢中作得了主,臨終的時候也就能作得了主。

對於宗風的內容,大家自己私底下誦念的時候可能都已滾瓜爛熟,但那是在靜中,一旦到了動中,往往只剩下幾成的實力而已,那是自然的。

若有心深化進境,就必須多聞熏習,尤其修行,更是如此。

Namo Amituofo!

November 11 2019

Nov 11, 2019

An excerpt from the Chapter on the Meditative Virtues in the Commentary on the Contemplation Sutra

善導大師語錄

《觀經疏》〈定善義〉:

Actually, Vaidehi was an ordinary woman with normal defilements, her aptitude was very limited. However, through the sacred power of Shakyamuni Buddha, she was enabled to see and prostrate to Amitabha Buddha when he appeared.

韋提實是垢凡女質,不足可言;但以聖力冥加,彼佛現時,得蒙稽首。

Namo Amituofo!

November 10 2019

Nov 10, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

The purpose of the sixteen kinds of contemplations is not to get sentient beings to contemplate the adornments of the direct and the circumstantial rewards of the Land of Bliss; but, asks us to know the adornments of the direct rewards and the circumstantial rewards of the Land of Bliss. This is done so that we can arouse admiration and aspire to be reborn there. Hence, we always recite Amitabha’s Name for rebirth. This is the original intent of Shakyamuni Buddha in giving us the Contemplation Sutra.

It is very obvious that Shakyamuni Buddha emphasizes, explains, and instructs us to practice to hold the Name of Amitayus Buddha.

十六種觀的目的,不是讓眾生去觀極樂的依正莊嚴,而是要眾生瞭解極樂的依正莊嚴,產生欣慕願生之心,之後就一向稱念彌陀名號,這就是釋迦牟尼佛宣說《觀經》的本意。

因為,非常明顯地,釋迦牟尼佛所強調的、所交待的、所要我們依教奉行的, 是「持無量壽佛名」。

Namo Amituofo!

November 9 2019

Nov 9, 2019

Master Huijing’s Short Dharma Teachings about Deep Belief in Cause and Effect

深信因果

A person who believes in cause and effect does good to accumulate merits, and practices for liberation, the Buddha praises him and calls him “a wise person”. If a person does not believe in cause and effect, does not do good to accumulate merits; but, commits offenses despite his intelligence and knowledge, the Buddha calls him “an ignorant man.” This is because, if he is not ignorant, why does he continue to make this evil karma?

一個人相信因果而行善積德、修行解脫,佛陀就稱讚他是「智者」,是有智慧的人;如果不信因果,沒有行善積德,反而以他的聰明才智去為非作歹,佛陀就說這個人是「愚人」,因為如果他不是愚人,怎麼會去做這樣的惡業呢?

Namo Amituofo!

November 8 2019

Nov 8, 2019

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

皈命彌陀

When we think of Amitabha Buddha, Amitabha Buddha knows immediately, and his light shines on us at the same time. We are joined together instantly. In contrast, if we think of our parents, our parents would not know, and they would be unable to come to our side. Thus, Amitabha-recitation is a kind of intimacy that is more than that between parents and children in the mundane world. How deep is this level of intimacy?

It is so intimate that we are fused together and totally inseparable. It is known as “Amitabha-recitation and Amitabha Buddha, and the aptitude and the teaching being one entity”.

我們念阿彌陀佛,阿彌陀佛立即知道,光明馬上照耀我們,立刻就與我們同在。然而我們想念父母,父母未必知道,也沒辦法立即在我們旁邊,所以念佛的這一種親,比世間父母的關係還要親,親到什麼程度呢?是親到一體不離,相融在一起的,這就是「念佛與佛,機法一體」。

所以,宇宙中跟我們最親的就是南無阿彌陀佛,念佛人如果曉得這個道理的話,就會很自然的、發自內心、很親切的來念南無阿彌陀佛。

Namo Amituofo!

November 7 2019

Nov 7, 2019

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

淨土信仰

Virtuous roots and aptitudes vary with each individual. However, those with great wisdom and those who are slow-witted find it relatively easy to accept and align with the 18th Vow.

This is because wise people have good comprehension and they understand and accept right away. Those who are slow-witted don’t have the mental capacity to compare and differentiate; so, they simply follow the words of others. Both of them comply with what is said in the 18th

Vow.

Generally, those who haven’t got great wisdom and are not very slow-witted, would like to compare, differentiate, think, hesitate, and doubt, For this reason, they need to study and learn more about the teaching of the 18th Vow, in order to clear their doubts.

人的根機不同,大智慧和最愚癡的人,要契合第十八願比較容易。

因為大智慧的人領悟力高,當下就可以掌握;愚癡的人,沒有那種頭腦去分別計較,別人怎麼說他就怎麼做,這樣也很符合第十八願。

往往那些不是大智慧也不是很笨的人,很會分別思慮計較、種種躊躇懷疑,這樣的人就比較需要對第十八願的道理多聞熏習,來破除疑惑。

Namo Amituofo!

November 6 2019

Nov 6, 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 not just strive to clear past karma according to conditions, we should cease making new negative karma. That is to say, we should clear our karmic obstructions on one hand, and cease committing the further offenses of violating the Five Precepts and the Ten Wholesome Deeds. This is known as “clearing past karma according to conditions, and cease making new karma”.

We are, of course, ordinary beings; so, we are incapable of doing that. How do we deal with this? We should maintain the mind of repentance, and always recite Amitabha’s Name. As all of us are ordinary beings, and always know that we cannot do the things we should. Therefore, we should be compassionate and accepting of each other.

我們不但要「 隨緣消舊業」,也要「更莫造新殃」,也就是,除了一方面消業障之外,另一方面自己也不要再去做違背五戒,或者違犯十善的事情,這樣的話,就是在「隨緣消舊業,更莫造新殃」了。

當然我們都是凡夫,難免心有餘而力不足,那要怎麼辦呢?就是要有懺悔之心,而多念佛。畢竟我們都是凡夫,既然自己是常常知道應該做到而做不到,他人豈不是也是一樣,所以彼此就要互相體諒,互相包容。

Namo Amituofo!

November 5 2019

Nov 5, 2019

Q and A in the Chapter on the Meditative Virtues in the Commentary on the Contemplation Sutra

善導大師語錄《觀經疏》〈定善義〉問答:

Question: Amitabha Buddha is virtuous, respectful, and prestigious. Supposedly, he won’t take action unless necessary. In response to Shakyamuni’s call of Great Compassion, Amitabha appears without breaking the promise in his Fundamental Vow. Why does Amitabha stand, but not sit properly in response to Shakyamuni’s call?

Answer: This indicates that the Tathagata has an implicit intent or hidden meaning here. The Land of Saha is a realm of suffering, where a variety of normal and evil beings live together. The Eight Kinds of Sufferings are interactive and scorch each other in random ways. People disguise themselves as relatives smiling at us to disguise their covetousness. The Six Sense Organs are “thieves” that always accompany us [to steal our merits]. The fire trenches of the Three Wretched Realms are intruders attempting to get close to us.

If Amitabha Buddha does not stand and take a step forward to deliver deluded beings, and liberate them from the prison of karmic entanglements, how could sentient beings be escaped from their sufferings instantly? For that reason, Amitabha always gets ready in standing posture, rather than sitting properly to deliver those who need help.

問曰:佛德尊高,不可輒然輕舉,既能不捨本願,來應大悲者,何故不端坐而赴機也?

答曰:此明如來別有密意。但以娑婆苦界, 雜惡同居;八苦相燒, 動成違返;詐親含笑,六賊常隨;三惡火坑,臨臨欲入。

若不舉足以救迷,業繫之牢,何由得免?為斯義故,立撮即行, 不及端坐以赴機也。

Namo Amituofo!

November 4 2019

Nov 4, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

All 84,000 teachings can be consolidated into two categories, meditative and non-meditative virtues, which are known as “all teachings on practice” in the Sacred Path.” So, the Contemplation Sutra talks about the Three Meritorious Deeds, the Nine Levels, meditative, and non-meditative virtues first. This is done in order to guide those practitioners on the Sacred Path to return to the practice of Amitabha-recitation on the Pure Land Path, and to attain rebirth in the Pure Land.

Why is Amitabha-recitation expounded for those in the low tier among the nine levels? Its true meaning is - the karmic offenses of those sentient beings with the Five Gravest Transgressions and the Ten Unwholesome Deeds are extremely heavy; therefore, only the merits and virtues attained through Amitabha-recitation can deliver them. The merits and virtues attained through the practices for those in the upper level in the high tier cannot deliver them. Only the Buddha’s Name can. That is why the splendor of the merits and virtues of Amitabha-recitation are revealed here.

八萬四千法門歸納起來不是「定」就是「散」,「定善、散善」就是聖道門所有的行門。所以,《觀經》講三福九品、定善散善,是為了引導修聖道門的人歸入淨土念佛、往生極樂世界而說三福九品、定善散善。

為什麼九品中「念佛列在下品」呢?真意是:五惡十逆的眾生罪惡太重了,唯有念佛的功德才能救五惡十逆的眾生,上品上生的功德是沒辦法救度的,只有佛號才能救度,所以以念佛來顯明功德的殊勝。

Namo Amituofo!

November 3 2019

Nov 3, 2019

Master Huijing’s Short Dharma Teachings about Deep Belief in Cause and Effect

深信因果

In all matters, Amitabha-reciters should review themselves first. If there was no cause in the past, there would be no effect in the present. Even a small matter we encounter is our karmic effect; so, we shouldn’t complain or blame others. If a person thinks in this way, his mind will be more peaceful. Otherwise, he will feel that life is unfair and he will be dissatisfied. More and more anger and disputes will be produced.

念佛人凡事都應先檢討自己,如果沒有過去的因,就沒有現在的果;點點滴滴都是自己造成的,沒有可怨、可計較的對象。如果能這樣想,心就會比較平和,否則一定會不平、不滿、計較,是是非非越來越多。

Namo Amituofo!

November 2 2019

Nov 2, 2019

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

皈命彌陀

An Amitabha-reciter has an intimate relationship with Amitabha Buddha. They are always accompanied by Amitabha Buddha in all that they do. Actually, the Buddha is always directly in front of sentient beings of the ten directions, just like wireless waves that exist everywhere in space. If we do not turn on the television, there is no image in the monitor”.  Because our eyes are blocked by afflictions we cannot see; yet, the light of the Buddha’s great compassion always shines on us.”

It is only because of the difference between individual causal conditions that some people are capable of seeing and some are not.

念佛者跟阿彌陀佛,是既親又近、既近又親的。可以說, 時時刻刻都與佛同在,與佛同出入,與佛同起臥。其實,佛本來時時刻刻都在十方眾生的面前,就

好像無線電波,不論何時都在這個空間,可是電視不開,螢幕就不出現。所謂「煩惱障眼,雖不能見,大悲無倦,常照我身。」只是個人的因緣、磁場,各不相同,所以有的能見到,有的不能見到而已。

Namo Amituofo!

November 1 2019

Nov 1, 2019

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

淨土信仰

Flying insects and crawling creatures are tiny beings that are neglected by humans. Flying insects includes worms that fly and crawling creatures includes insects that crawl on the earth. Though they are small and without wisdom, they will be softened and delighted if they can hear the Name – Namo Amituofo. With recourse to the power of this six-syllable Name, they can be reborn in the Land of Bliss.

「蜎飛蠕動之類」是被人類看不上眼的小動物,「蜎飛」就是在天空中飛的小蟲,「蠕動」是在地上爬的昆蟲,牠們儘管渺小,儘管愚癡,沒有智慧,可是如果能夠聽到「南無阿彌陀佛」名號,就會起柔軟心、歡喜心,以這句六字洪名的力量,就能夠使牠們往生極樂世界。

Namo Amituofo!

October 31 2019

Oct 31, 2019

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

Worldly Truths

淨土宗宗風俗諦

All phenomena in the universe are one entity. One entity means no relativity between the surrounding environment and the self. The spiritual nature of all beings is the same, no different from us, as their self-nature and our Buddha-nature are the same. It is only because of karmic retribution that they become beasts. When our retribution as human beings comes to end, we may reincarnate and become beasts as well.

This is because our karmic retribution in this life is the effect of the accumulated karma carried from past lives. We may instead fall into the Three Wretched Realms (hell, hungry ghosts, or animals) once we lose our physical body.

Thus, Master Shandao says in his discourse, “We are iniquitous, ordinary beings, subject to endless rebirth. Since time immemorial, we have died and been reincarnated, without the causal conditions necessary to leave the cycle of rebirth.”

All of us have this kind of karma, so we should be considerate, caring, accommodating, and forgiving of each other. We do this in order to clear this karma, i.e. “to clear past karma according to conditions, and to cease making new karma.”

宇宙萬物其實是一體的,所謂一體,就是沒有物我的相對;萬物的靈性跟我們沒有差別,其本性也是佛性,跟我們佛性的本性一體,沒有兩樣,只因為業報使牠必須投胎為野獸,我們人類的福報用盡時,也會再去投胎做野獸。

論我們今生的業,是生生世世所帶來的,一旦失去人身,就會墮入三惡道,不是地獄,就是餓鬼或畜生。所以善導大師開示說:「自身現是罪惡生死凡夫,曠劫以來,常沒常流轉,無有出離之緣。」

我們都有這個業在,所以要互相體貼、照顧,彼此包容,就是藉緣來消除這個業,所謂「隨緣消舊業,更莫造新殃」。

Namo Amituofo!

October 30 2019

Oct 30, 2019

An excerpt from the Chapter on the Meditative Virtues in the Commentary on the Contemplation Sutra

善導大師語錄

《觀經疏》〈定善義〉:

Amitabha’s appearance standing in the sky indicates that, all those who dedicate their minds to right thinking and aspire to reach his land, attain rebirth immediately.

彌陀在空而立者,但使迴心正念,願生我國,立即得生也。

Namo Amituofo!

October 29 2019

Oct 29, 2019

Master Huijing’s Short Dharma Teachings about the Contemplation Sutra

《佛說觀無量壽經》

Shakyamuni Buddha’s purpose in speaking of the meditative and non-meditative virtues is to reveal the transcendent merits and virtues of the Name of Amitabha Buddha. If he had spoken of the Name of Amitabha Buddha at the start, without speaking of the meditative and non-meditative virtues in the beginning, the audiences would not know which is better, as there is no basis for comparison. By comparing and contrasting, people know the meditative and non-meditative virtues are less splendid than Amitabha-recitation.

On the other hand, it guides those who are used to practicing meditative and non-meditative virtues, to wholeheartedly embrace the exclusive practice of Amitabha-recitation and wholeheartedly rely on Amitabha’s deliverance.

釋迦牟尼佛在《觀經》裡面講定善跟散善,目的就是為了顯示這一句彌陀名號功德的超越性。如果開始沒有講定善、散善,就直接講阿彌陀佛這個名號的功德力用的話,聽的人就不曉得它的高低,因為沒有經過比較,而一經比較才曉得定善跟散善這兩種都不比念佛殊勝。

另一方面也是為引導本來修學定善或者散善根機的人,完全歸入專稱彌陀佛名,完全依靠阿彌陀佛的救度。

Namo Amituofo!