August 29 2020

Aug 29, 2020

Master Huijing’s Short Dharma Teachings about the Amitabha Sutra

《佛說阿彌陀經》

When Shakyamuni Buddha realized Perfect Enlightenment, it was the Name (Namo Amituofo) that he realized. So, one recitation of Amitabha Buddha is the Bodhi that Shakyamuni Buddha attained, when he achieved Perfect Enlightenment in this world of five kinds of turbidity.

As long as we ordinary beings exclusively recite this Name – Namo Amituofo, despite being ordinary beings, we are regarded as being “abundant in roots of virtues and abundant in meritorious blessings”. This is known as practicing “single-mindedly and without deviation.”

釋迦牟尼佛所得的、所證悟的三藐三菩提法的正等正覺,可說就是這句「南無阿彌陀佛」。所以說「一聲阿彌陀佛,即釋迦本師於五濁惡世所得之阿耨多羅三藐三菩提法」。

只要以我們這種凡夫位的凡夫心,去專念這句「南無阿彌陀佛」,這樣就是「多善根多福德」,就是「執持名號,一心不亂」。

Namo Amituofo!

August 28 2020

Aug 28, 2020

Master Huijing’s Short Dharma Teachings - the Buddha’s Enlightening Mottos

醒世箴言

When examining reincarnation within the Six Realms, we see that sentient beings spend more time in the Three Wretched Realms. Though you may have great courage and enormous power, you cannot avoid having King Yama (in the “yin” realm) check our karma accounts and determine where our next birth will be.

Only those who aspire to be reborn in the Land of Bliss, and exclusively practice Amitabha-recitation, need not meet King Yama. In fact, King Yama may even bow to them reverently. All Amitabha-reciters will never be hurt by ghosts and King Yama dares not invite them to see him in the “yin” realm.

所謂六道輪迴,往往是在三惡道比較多,任你有拔山蓋世的英勇、有掀天揭地的才能,但是誰能避免在陰間與閻羅王面對面對簿呢?

只有超然世外,念佛願生極樂世界的人,不只免於跟閻羅王見面,甚至能使閻羅王對他恭敬禮拜。凡是念佛的人,不但鬼神不能害他,閻羅王也不敢請他來。

Namo Amituofo!

August 27 2020

Aug 27, 2020

Master Huijing’s Short Dharma Teachings encouraging the practice of Amitabha-Recitation

念佛警策

We should carefully think about how fortunate we are to have been born into a human body in this life. If we hadn’t been born as a human we could now be in one of the Three Wretched Realms, where the suffering is millions and billions of times more severe than in the human world.

So, if we think we are suffering in the human world, think of the sufferings we might have been experiencing in one of the Three Wretched Realms. If we do, we will not see our “suffering” as severe; but, a reminder of how fortunate we are to have been born a human!

我們應該細細思惟:此生慶幸,得難得之人身,若不得人身,現在已墮三惡道了。三惡道之苦,苦不堪言,比人間任何苦超過千百萬億倍,所以人生再怎麼樣地苦,若能想想三惡道,則此苦不苦,反而深覺慶喜,幸得人身,不然就在三惡道了。

Namo Amituofo!

August 26 2020

Aug 26, 2020

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

淨土信仰

With respect to the stages of the Sacred Path, a person who sets forth to cultivate will start to accumulate the necessary credentials, (virtues, blessings, and wisdom) in order to subdue his afflictions. Using this method it will take one Asaṃkhyakalpa to reach the Bodhisattva of the First Ground, provided that he has no retrogression in cultivation during those many lives.

It takes another Asaṃkhyakalpa to reach the Seventh Ground. However, at this stage it is common for those who pursue this path to have a set back and regress. If this occurs, he is called a “Bodhisattva with an Unpurified Mind”. Once he reaches the Bodhisattva of the Eighth Ground, he becomes a “Bodhisattva with a Purified Mind”.

Thereafter, he will take another Asaṃkhyakalpa to reach the Bodhisattva of the Tenth Ground. However, if a person relies on Amitabha’s vow power to attain rebirth in the Land of Bliss through Amitabha-recitation, he can immediately be assured of being a “Bodhisattva with a Purified Mind.” (Those who have reached the Bodhisattva of the Eighth Ground or above) He is assured of becoming a Buddha without any risk of retrogression.

以聖道法門的次第來講,一個人發心修行,從累積福德、智慧兩種資糧,然後降伏煩惱,生生世世都沒有退轉,這樣經過一大阿僧祇劫,才能夠到達初地;又經過第二大阿僧祇劫,才能夠到達七地。但是,到達七地就有可能會退墮,所以稱為「未淨心菩薩」;如果到八地就永遠不會退墮,因此稱為「淨心菩薩」,由此再經一大阿僧祇劫才到十地。

可是如果依靠彌陀的願力,念佛往生極樂世界的話,就即時跟淨心菩薩(八地以上),以及地上諸菩薩平等無別,一定會到達成佛而永遠不可能有退墮之難。

Namo Amituofo!

August 25 2020

Aug 25, 2020

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

淨土宗宗風俗諦

As ordinary beings, we always have false and varied thoughts. Our minds always attach to external circumstances and this makes it difficult for us to do a job alone, quietly, and patiently.

If we cannot tolerate aloneness and quietness, we will always be looking for something to do, such as watching TV, reading a newspaper or magazine, or chatting with others. When this becomes our mindset, we cannot accomplish the karma of the Buddhist Way.

Conversely, if a person does not mind being alone, he will not feel lonely when he is alone; but, feel the joy of the Dharma. In this case, it is easier for him to accomplish the Buddhist Way.

我們凡夫,都是妄想雜念,一顆心都是向外攀緣,要他長時間忍耐孤獨、安於寂靜的在一件事上是不容易的。

然而,耐不住孤獨、寂靜,靜下來沒事的時候,就開始找事情做,比如看電視、看報紙、看雜誌或是找人閒聊,這樣就不容易成就道業。

反過來說,一個人如果能夠忍耐孤獨、安於寂寞,在寂寞當中不覺得寂寞,反而覺得有法喜,這樣就比較容易成就道業。

Namo Amituofo!

August 24 2020

Aug 24, 2020

An excerpt from ‘In Praise of the Rite of Rebirth’ by Master Shandao

善導大師語錄《往生禮讚》

(continued)

I personally see and hear about all of these: monastics and householders in various areas have different interpretations and practices. So, some practice exclusive Amitabha recitation and some pursue miscellaneous practices. However, among those who practice exclusively, ten out of ten are reborn; while among those who practice miscellaneously, not even one out of a thousand is reborn.

I sincerely hope all aspirants think seriously and thoroughly about these matters. Having been born as a human in this life and aspiring to be reborn in that land, you should diligently recite Amitabha’s Name while walking, standing, sitting, or lying down. Continue day and night until the end of your life.

Although practicing throughout your entire life seems a bit painful, when your life ends you will be reborn in the land of bliss. Then, you will enjoy unconditioned happiness there for countless eons and achieve Buddhahood without further reincarnation. What could be more exciting than this? One ought to know.

余比日自見聞:諸方道俗,解行不同,專雜有異。但使專意作者,十即十生;修雜不至心者,千中無一。

仰願一切往生人等,善自思量。已能今身,願生彼國者,行住坐臥,必須勵心克己,晝夜莫廢,畢命為期。

上在一形,似如少苦;前念命終,後念即生彼國。長時永劫,常受無為法樂,乃至成佛,不經生死,豈非快哉! 應知。

Namo Amituofo!

August 23 2020

Aug 23, 2020

An excerpt from ‘In Praise of the Rite of Rebirth’ by Master Shandao

善導大師語錄《往生禮讚》

(continued)

It is because one’s right mindfulness is lost due to the interference / disturbance of assorted external factors.

It is because the cultivation of assorted virtues does not correspond to Amitabha’s Fundamental Vow.

It is because it does not abide by Amitabha’s 48 Vows.

It is because it does not accord with the Buddha’s teachings.

It is because one’s mindfulness is always interrupted by scattered thoughts.

It is because remembrance and recollection are interrupted.

It is because one’s dedication and aspiration are not sincere and earnest.

It is because of the interruption by greed, hatred and false views.

It is because of the lack of repentance and regrets for one’s faults.

It is because of the lack of continuous gratitude to Amitabha Buddha.

It is because of arrogance and irreverence, and the constant fixation on worldly fame and achieving benefits though reciting Namo Amitabha Buddha.

It is because of remoteness from virtuous practitioners, and keeping oneself from others.

It is because one becomes attracted to the miscellaneous practices that may prevent oneself and others from rebirth in the Land of Bliss. Why?

(to be continued tomorrow)

乃由雜緣亂動失正念故;

與佛本願不相應故;與教相違故;

不順佛語故;

繫念不相續故;

憶想間斷故;

迴願不慇重真實故;

貪瞋諸見煩惱來間斷故;

無有慚愧懺悔心故;

又不相續念報彼佛恩故; 

心生輕慢,雖作業行

,常與名利相應故;

人我自覆,不親近同行善知識故;

樂近雜緣,自障障他往生正行故。

何以故?

Namo Amituofo!

August 22 2020

Aug 22, 2020

An excerpt from ‘In Praise of the Rite of Rebirth’ by Master Shandao

善導大師語錄《往生禮讚》

Ten out of ten, a hundred out of a hundred of those who sustain the practice of Amitabha-recitation and recite consistently throughout their lives will be reborn. Why?

It is because one has right mindfulness without interference or disturbance by other assorted external factors.

It is because it corresponds to Amitabha’s Fundamental Vow.

It is because it does not violate any of Amitabha’s 48 Vows.

It is because it accords with the Buddha’s teachings.

If one gives up exclusive Amitabha-recitation and cultivates a variety of mixed virtues, the chance of being reborn is less than one or two out of a hundred, or three to five out of a thousand. Why?

(to be continued tomorrow)

若能如上,念念相續,畢命為期者,十即十生,百即百生。 何以故?

無外雜緣得正念故;

與佛本願得相應故;

不違教故;

隨順佛語故。

若欲捨專修雜業者,百時稀得一二,千時稀得三五。 何以故?

Namo Amituofo!

August 21 2020

Aug 21, 2020

Master Huijing’s Short Dharma Teachings about the Amitabha Sutra

《佛說阿彌陀經》

(continued)

We receive and accept this Name in our hearts by holding fast to the Name. This mental state will be with us for our entire lives. When the near-end of life arrives, we can peacefully await Amitabha’s arrival.

So, “for one day, for two days, for three days, for four days, for five days, for six days, for seven days” ( as said in the Amitabha Sutra) also implies “for one year...for seven years, or seventy years, or even an entire life. This mind is undisturbed and unchanging ; so, it is called “single-minded and without deviation.”

我們領納名號於心中,而執持名號,這一種心理狀態是一輩子都不會消失的, 貫徹到臨終的。

因此《阿彌陀經》就說:若一日、若二日、若三、四、五、六、七日,其本意是若一年、若七年、若七十年,盡一輩子,這一種心不會再動亂、再改變了,所以叫「一心不亂」。

Namo Amituofo!

August 20 2020

Aug 20, 2020

Master Huijing’s Short Dharma Teachings about the Amitabha Sutra

《佛說阿彌陀經》

(continued)

The first level of “hearing” is superficial - reading the Sutra and hearing the lecture, the six sense organs against the six “dusts” giving rise to the six kinds of consciousness.

The second level of “hearing” penetrates deeply into the 8th (Alaya) Consciousness, which becomes an eternal seed that eliminates all of the doubtful feelings and discriminative views (collectively the same in meaning, though the names are different, as “self-power”) stored in the Alaya Consciousness. This kind of “hearing” establishes True Faith.

(to be continued)

第一種聞是膚淺的,眼根看書,耳根聽講座,六根對六塵而生六識。第二種聞也可以說深入內心第八阿賴耶識,成為我們永恆不變的種子,打破阿賴耶識裏面存在的疑情、疑心、二心。(所謂「疑情」、「疑心」、「二心」、「自力」,名詞雖有不同,意義都是一樣的。)這種聞就是信。

Namo Amituofo!

August 19 2020

Aug 19, 2020

Master Huijing’s Short Dharma Teachings about the Amitabha Sutra

《佛說阿彌陀經》

Shakyamuni Buddha says, “If a good man or woman hears of Amitabha Buddha and holds fast to his name for one day, two days, three days, four days, five days, six days, or seven days, single-mindedly and without deviation.” This is the method to attain rebirth.

Simultaneously, people may have different feelings upon “hearing”. Some understand it as a concept; but, don’t really receive and accept it mentally. This is the first level. The second level of feelings is called “listening,” in which Amitabha’s compassion deeply penetrates their hearts and eliminates all of the doubts they’ve carried for numerous lifetimes. This kind of listening is truly hearing.

(to be continued)

釋迦牟尼佛說:「若有善男子、善女人,聞說阿彌陀佛,執持名號,若一日、若二日、若三日、若四日、若五日、若六日、若七日......,一心不亂。」這就是往生的方法。

同時,「聽聞」的感受往往因人而異,有的人只是觀念上的理解,而沒有真正納入內心,這是第一個層次;第二個層次的「聞」是:阿彌陀佛的慈悲,進入了他的內心,打破我們長久以來的疑心,這種聞才是真聞。

Namo Amituofo!

August 18 2020

Aug 18, 2020

Master Huijing’s Short Dharma Teachings - the Buddha’s Enlightening Mottos

醒世箴言

Beginning in the far distant past many Buddhas have been born in the Saha world. Each Buddha had the capacity to teach and deliver immeasurable sentient beings whose roots of virtues have ripened. However, those with heavy and deep karmic offenses like us, miss the chance again and again. If there were no Dharmakara Bodhisattva who made vows for us, we would have no way to escape our endless suffering. We would keep on missing the deliverance of all Buddhas in the future countless eons, because of the inferiority of our roots of virtues.

過去久遠以來的每一尊佛出世,都會教化度脫無量眾生,善根成熟的眾生也都得道解脫,但像我們這樣罪業深重的眾生,卻一次又一次地漏於諸佛救度之外,如果沒有法藏菩薩站出來為我們發願,以我們這樣的劣根種性,未來無量大劫又將會像過去一樣漏於諸佛救度,永無出頭之日,這是我們要知警覺而慎重考慮的地方。

Namo Amituofo!

August 17 2020

Aug 17, 2020

Master Huijing’s Short Dharma Teachings - Encouraging the practice of Amitabha-Recitation

念佛警策

(continued)

People who think this way see-saw between blessings and offenses. They attach to the incorrect view that it is not harmful to commit offenses and not valuable to cultivate blessings. They believe the determining cause of rebirth in the Pure Land is only pure faith.

They also claim that they are iniquitous ordinary beings; but, they do not refrain from doing evil in the three karmas. Without any regrets they say, “I am a practitioner relying on the Buddha’s Other-power, and I am assured of rebirth.”

People who live according to these mistaken beliefs misinterpret Amitabha’s Fundamental Vow. As a result, they believe they will ascend to the Pure Land; but, they actually fall into the Three Wretched Realms.

此等之人,猶在問罪福之中,以修福為非,造罪為是,致執此邪見,而自謂信心決定,是淨土之因。

亦有稱自身是罪惡凡夫故,放縱三業,任情為惡,都無慚愧,放言「我實他力行人,乘佛願力,定得往生」。如此等輩,與彌陀本願不相應,可謂欲求超升,反更沉淪。

Namo Amituofo!

August 16 2020

Aug 16, 2020

Master Huijing’s Short Dharma Teachings - Encouraging the practice of Amitabha-Recitation

念佛警策

The text, “urging us to exclusively recite the Buddha’s Name without taking into account the amount of blessings and offenses we possess,” is to teach us that all attachments and doubts can be removed regarding the teaching of Amitabha’s unimpeded deliverance through his Fundamental Vow. This is discussed because some people become attached to a mistaken concept that blessings and offenses exist in the normal realm of cause and effect. They think those with blessings can be reborn and those with offenses cannot, or they think those with more blessings and fewer offenses have less of a chance of being reborn. Those with more offenses and less blessings are not even mentioned as far as rebirth is concerned.

People with these mistaken views misinterpret Amitabha’s deliverance, particularly the phrase “without taking into account the amount of blessings and offenses”. They think that offenses are not important and blessings need not be cultivated. They regard those people who care about blessings and offenses as lacking faith in Amitabha’s deliverance. Due to these misunderstandings they become lazy and capricious, and feel free to do whatever they want.

(to be continued tomorrow)

「不問罪福多少,勸專念佛名」之文,正顯示彌陀本願無礙救度之法門,以消除一切疑見之執著:如此,有人執著罪福因果,修福應生,造罪不生;另或有人執著福多罪少,尚可得生,罪多福少,則不得生。

有惡見之人,濫解彌陀救度,對「不問罪福多少」這一句,誤解為罪不可畏,福不必修,若有畏罪修福者,是未信彌陀願力之人;因而增長放逸懈怠,任性胡作非為。

Namo Amituofo!

August 15 2020

Aug 15, 2020

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

淨土信仰

It takes ten thousand eons to diligently practice the various virtues of the Sacred Path. Thus, it is called a Gradual Teaching. It is different from the teaching of exclusively reciting Amitabha’s Name. By doing so, one can be reborn in Amitabha’s land of nirvana at the end of his life, attain the state of non-retrogression, and realize the perseverance of non-rebirth. In this way, we know that Amitabha-recitation in accordance with the Fundamental Vow is the Sudden Teaching of the One-Buddha Vehicle.

聖道門諸行,須經萬劫苦行,故名漸教;不如念佛一法,只要專念彌陀,命終即生彌陀涅槃國,即得不退證無生;三界六道輪迴,當下因亡果絕;不經萬劫苦行,即證無生法忍。故知本願念佛,即是頓教一乘。

Namo Amituofo!

August 14 2020

Aug 14, 2020

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

淨土宗宗風俗諦

A Buddhist should be straightforward, and not disguised or pretentious. They should behave like the monk who routinely hits the bell daily, or speak like a person who is comfortable in his position. In the case of a person who is incapable or disinterested, he can still be developed if possible. If it’s not possible, he can just continue in his present status without any set back, in order to avoid confusion or annoyance.

As a Buddhist, it is our first priority to learn Buddhism. Whatever hinders us from learning Buddhism, we should just let it go (even if it is good), whatever helps us to learn Buddhism, even if it is bad, we should try to learn from it.

學佛之人,應該質直,不充體面;當一天和尚敲一天鐘,在什麼崗位說什麼話。沒有能力或沒有興趣,能培養就好,不能培養就應退步回頭,以免自惱自苦。

何況佛弟子以學佛為第一:有妨害自己學佛的,再好皆應捨;有助益自己學佛的,再壞也應就。

Namo Amituofo!

August 13 2020

Aug 13, 2020

An excerpt from ‘In Praise of the Rite of Rebirth’ by Master Shandao

善導大師語錄《往生禮讚》

Questions: All buddhas realize the Threefold Body, and their wisdom and compassion are complete. There is no difference at all in this respect. So, we should be able to be reborn if we prostrate to and recite any Buddha’s name. Why does Shakyamuni Buddha only praise the Buddha in the West, and advise us to exclusively prostrate to and recite his Name exclusively? What is the meaning of this teaching?

Answer: What all Buddhas realize is equal and the same. However, with respect to their vows and practices, each has his own causal conditions. Amitabha Buddha made a profound, weighty vow to embrace all beings with his light and transform them with his Name. He asks only that they have faith, aspire to rebirth in the Pure Land, and recite his Name.

Whether one recites for an entire lifetime, merely ten times, or even just once, attaining rebirth is easy because of the power of Amitabha’s Vow. That is why Shakyamuni and all other buddhas advise us to prostrate toward the West.

問曰:一切諸佛,三身同證,悲智果圓,亦應無二;隨方禮念,課稱一佛,亦應得生。何故偏歎西方,勸專禮念等,有何義也?

答曰:諸佛所證,平等是一;若以願行來收,非無因緣。然彌陀世尊,本發深重誓願,以光明名號,攝化十方,但使信心求念;上盡一形,下至十聲、一聲等,以佛願力,易得往生。是故釋迦,及以諸佛,勸向西方,為別異耳。

Namo Amituofo!

August 12 2020

Aug 12, 2020

Master Huijing’s Short Dharma Teachings about the Amitabha Sutra

《佛說阿彌陀經》

So long as we exclusively recite Amitabha’s Name and do not mix other practices, it is called singleness of mind without confusion. It is not the concentrated mind without distractions that is referred to in the meditative realm, whose objective is subduing and eliminating the two delusions of views and afflictions. If it were the latter, none of us could be reborn.

If it were the latter, the only sentient beings in the ten directions that could be delivered by Amitabha Buddha, would be sacred beings. This is because, the proficiency needed to attain an undistracted concentrated mind, can only be achieved by sacred beings who have already cut off those delusions and eliminated their ignorance.

只要專念彌陀名號,不雜修雜行,就是一心不亂,而不是降伏或斷除見思二惑那種功夫上的一心不亂,如果真是這樣的話,我們都不能往生。

阿彌陀佛要救度的就不是十方眾生,而只是救度聖者了。因為功夫上的「一心不亂」不是「理一心」就是「事一心」,那都已經是破無明或斷惑的聖人了。

Namo Amituofo!

August 11 2020

Aug 11, 2020

Master Huijing’s Short Dharma Teachings - the Buddha’s Enlightening Mottos

醒世箴言

One day Shakyamuni Buddha saw a pigeon. He told Sariputra, “Because of its karma this bird will remain a pigeon for 80,000 kalpas.” After 80,000 kalpas, when can the pigeon attain a human body? After he attains the human body, how long will it take to come across the Buddhist teachings?

We have been born as human beings and are hearing the Buddhist teachings, particularly the Pure Land teaching. These are exceedingly rare gifts! We should not squander this opportunity; but, vow to attain rebirth in the Pure Land in this lifetime.

有一天,釋迦牟尼佛看到一隻鴿子,當下對舍利弗說:「這隻鴿子的罪業,即使八萬劫後,仍然是鴿子。」即使八萬大劫都還是鴿子,到底什麼時候才能獲得人身?得到人身後,又是什麼時候才能遇到佛法呢?

所以,我們既然生而為人、得聞佛法,尤其是聽聞到百千萬劫難遭遇的淨土法門,就必須當下掌握,誓必今生今世求生淨土,無有退轉。

Namo Amituofo!

August 10 2020

Aug 10, 2020

Master Huijing’s Short Dharma Teachings - Encouraging us to practice

Amitabha-Recitation

念佛警策

(continued)

The reason the expedient teaching of “embracing and delivering” is mentioned in parallel with “preventing and inhibiting” is to warn us that the offenses of the Five Gravest Transgressions and slandering the Right Dharma carry a very heavy penalty.

This is a most compassionate warning! If you have not commited these offenses, don’t start. If you have committed them, come back to reciting Amitabha’s Name, so that you will be saved.

However, though you are embraced and delivered, you must remain inside the lotus buds for 12 great kalpas. This is meant to convince us and warn us not to commit offenses, urges us to practice virtues in our daily lives, as well as reciting Amitabha’s Name. We should strive to recite Amitabha’s Name as well as being a good person.

之所以攝取當中有抑止,抑止當中有攝取,攝取當中又有抑止,種種方便,無非要警告我們,五逆謗法的罪非常重,不要犯;因為還沒犯,所以不要犯。犯了的話,迴心轉意來念佛,就能夠被救,是這樣的。

但是攝取了,被救了,在花胎裏面十二大劫,那還是抑止了!這就是在警惕我們不要作惡,勸勉我們要儘量行善的來念佛,持守戒律來念佛,做一個好人來念佛。

Namo Amituofo!

August 9 2020

Aug 9, 2020

Master Huijing’s Short Dharma Teachings - Encouraging us to practice Amitabha-Recitation

念佛警策

The 18th Vow is meant to embrace and deliver all sentient beings, except those who commit the Five Gravest Transgressions and slander the right Dharma. For them it is to prevent and inhibit.

Within preventing and inhibiting, Amitabha also embraces and delivers. Where can we find the factual illustration of this? The passage on rebirth for those in the lowest level in the low tier illustrates Amitabha’s embrace and deliverance.

Within embracing and delivering, he also prevents and inhibits. Where can we find the factual illustration? The passage mentions 12 kalpas. It means, though they are reborn, they will remain in an embryonic state within lotus flowers for 12 kalpas, because they committed the Five Gravest Transgressions. This refers to Amitabha’s wish to prevent us from committing the Five Gravest Transgressions and slandering the Right Dharma.

(to be continued tomorrow)

第十八願是攝取,唯除五逆就是抑止。抑止當中有攝取,攝取的事實在哪裏呢?下品下生,就是攝取。攝取當中有抑止,抑止在那裏?在十二大劫這段文中。亦即雖然是往生了,但告訴我們,因犯了五逆,所以十二大劫在花胎裏面 ,這就是又回到五逆謗法的抑止了。

Namo Amituofo!

August 8 2020

Aug 8, 2020

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

淨土信仰

(continued)

Amitabha Buddha lets us know how easy it is to be reborn in the Land of Bliss. Even people like us, who carry heavy karmic obstructions and serious afflictions, can be assured of rebirth in this lifetime, or even right now, through reciting Amitabha’s Name. Those like us, at the lowest level of the low tier, cannot perform the other three kinds of invocation.

也就是要讓我們曉得,往生極樂世界是容易的,連我們這樣煩惱強盛、業障深重的愚人罪人也有份的,而且今世、現在就能夠確定往生有份了。如果是其他的三種念佛,不只下品下生的根機做不到,我們也做不到。

Namo Amituofo!

August 7 2020

Aug 7, 2020

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

淨土信仰

There are four kinds of Buddha-invocation – Real Mark Buddha-invocation, Buddha-invocation by Contemplation, Buddha-invocation by Contemplating an Image, and Buddha-invocation by Name-Recitation. In Pure Land Teaching,

Buddha-invocation refers to Name-Recitation. Why should we recite Amitabha’s Name for deliverance? It is because Amitabha Buddha has the greatest kindness and compassion. He allows all those who suffer from reincarnation to attain assured rebirth in this lifetime, and experience deep peace and joy through the process of Amitabha-recitation. In so doing, we do not retrogress and our minds do not waver.

(to be continued tomorrow)

四種念佛是指:「實相念佛、觀想念佛、觀像念佛」和「稱名念佛」,淨土宗所講的念佛是指「稱名念佛」。

為什麼彌陀的救度是要眾生稱名念佛呢?因為彌陀大慈大悲,就是要讓我們輪迴的所有苦惱眾生都能夠在今生今世,乃至現在就往生有份、往生一定,都能夠安心歡喜的安住在念佛當中,而不會有所退轉或改變。

Namo Amituofo!

August 6 2020

Aug 6, 2020

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

淨土宗宗風俗諦

The Buddha says, “We should have the greatest gratitude for someone who slanders us.” This idea really turns people’s minds upside down! If someone slanders us, or hurts us mentally or physically, why should we feel gratitude?

Yes, these things hurt ordinary beings; but, as practitioners, what should be our attitude towards slandering? Being slandered is an opportunity clear our karma, accumulate blessings, and help us to practice calmness and patience. Shouldn’t we feel the greatest gratitude for this?

佛陀說,別人誹謗我們,是對我們最大的恩惠。這種觀念確實是顛覆一般人的思維。人家誹謗我們,造成我們身心的苦惱,怎麼反而說是恩惠呢?

一般人會因為誹謗而造成身心苦惱。可是我們是修行人,修行人應該以怎樣的心態來對待呢?如果確實有這樣的事,剛好是消我們的業;如果沒有那樣的事情,一方面是增加我們的福報,一方面是讓我們修安忍、忍辱的機緣,這豈不是很大的恩惠?

Namo Amituofo!

August 5 2020

Aug 5, 2020

An excerpt from ‘In Praise of the Rite of Rebirth’ by Master Shandao

善導大師語錄《往生禮讚》

Question: Why are we not asked to practice contemplation; but, instructed to exclusively recite the Name? What is the meaning of this?

Answer: It is because sentient beings bear heavy karmic obstructions and their minds are too coarse to see the fine scenes and phenomena in the Pure Land. Because our mental focus is wavering and unsteady, it is too difficult to achieve any results in contemplation. With great compassion the great sage (Shakyamuni Buddha) directly advises us to exclusively recite Amitabha’s Name. He does this because of the easiness of Name-recitation. Those who exclusively recite Namo Amitabha Buddha are assured of rebirth in this lifetime.

問曰:何故不令作觀,直遣專稱名字者,有何意也?

答曰:乃由眾生障重,境細心粗,識揚神飛,觀難成就也。是以大聖悲憐,直

勸專稱名字,正由稱名易故,相續即生。

Namo Amituofo!

August 4 2020

Aug 4, 2020

Master Huijing’s Short Dharma Teachings about the Amitabha Sutra

《佛說阿彌陀經》

(continued)

“Single-minded without confusion” is the mind of exclusive belief in Amitabha Buddha, and the exclusive practice of reciting Amitabha’s Name. This means: no other mind, unchanged, and not mixed or confused.

If someone says, “Hello, there is a truly splendid teaching. Come on and learn it!” We should not bother to listen to it, because we know that no other teaching is better than reciting Amitabha’s Name. By merely holding Amitabha’s Name, we are given a myriad of virtues and we are assured of rebirth at once, without any further teachings. Therefore, we don’t need to be curious and to change our mind of believing and accepting Amitabha Buddha. This is known as being “Single-minded without confusion”.

「一心不亂」,就是專信阿彌陀佛、專念彌陀名號的心,沒有其他的心;而且不變動、不雜亂,這就是「一心不亂」。

人家如果說:「某某人啊!有一個法門非常殊勝哦!你來學學看吧!」我們也不好奇,任何法門我們都會覺得不如這句彌陀名號,只要有這一句彌陀名號,就萬德具足,往生的事情當下成就,不必依靠其他,所以我們不會好奇,而動亂我們對阿彌陀佛信受的心,這叫做一心不亂。

Namo Amituofo!

August 3 2020

Aug 3, 2020

Master Huijing’s Short Dharma Teachings - the Buddha’s Enlightening Mottos

醒世箴言

There is a saying: Once the human physical body is lost, it may take more than ten thousand kalpas to be born into another. Many Buddhists have heard this. However, if they haven’t absorbed this deeply, they might as well have not heard it at all!

有句話說:「一失人身,萬劫不復。」學佛的人,常聽到這句話,可是聽入耳中,如果沒有深映入心中,也等於聽而不聞。

Namo Amituofo!

August 2 2020

Aug 2, 2020

Master Huijing’s Short Dharma Teachings about Encouragement to practice Amitabha-Recitation

念佛警策

(continued)

Su Dongpo was not primarily a Pure Land practitioner; but, mostly focused on Chan. However, when he approached the final stage of his life, he found that he could not rely on his Chan practice. This is a common experience - his mind was not at ease, and he believed nothing could lead him to emancipation.

Su Dongpo was unable to leave the cycle of birth and death; but, even an ordinary person who recites Amitabha’s Name in his lifetime can be at ease when near his end-of-life. Sometimes he may even know the time of his death in advance, Isn’t it ironic?

蘇東坡對淨土向來不是很關心,他所關心的是禪,但人到最後蓋棺論定時,他一生所修行的,能不能讓他依靠、安心,讓他解脫,臨終是一種證驗。

而蘇東坡臨終之時,是過不了生死輪迴這一關的,反而不如一位平生老實念佛的愚夫愚婦,臨終的時候,往往能夠自在安然,甚至預知時至。

Namo Amituofo!

August 1 2020

Aug 1, 2020

Master Huijing’s Short Dharma Teachings about Encouragement to practice Amitabha-Recitation

念佛警策

What was the feeling and mood of Su Dongpo near his end-of-life? He was filled with panic and uneasiness. Because he was a Buddhist, people asked him whether there is a Pure Land and whether he had aspired to be reborn there?

He said, “There is a Pure Land; but, I cannot manage it.” While saying this he pointed at his chest, indicating that he believed in the existence of the Pure Land; but, he was only confident in being born there because he did not know how to be reborn in the Pure Land.

(to be continued tomorrow)

蘇東坡臨終時是什麼心情、什麼感受呢?他心中還是恐懼不安。但畢竟他是學佛的人,有人就問他有沒有淨土?他要不要往生淨土?有沒有求生淨土的意願?

他說,淨土是有,但個中把握不住。也就是說,他指著自己胸膛,表示他相信有淨土,可是他心中沒有把握,不曉得如何才可以往生淨土。

Namo Amituofo!

July 31 2020

Jul 31, 2020

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

淨土信仰

Perhaps some people are puzzled about whether Amitabha-recitation is the mental karma of contemplating the Buddha, or a verbal karma of reciting the Buddha’s Name? Comparing and contrasting the texts in the Contemplation Sutra, we should know the answer is the latter. Why?

The Contemplation Sutra says, “In this way, he sincerely maintains his recitation of Namo Amituofo and includes the “even ten times” referred to in the 18th Vow of the Longer Sutra. Thus, the meaning of “ten times” is obviously reciting by mouth rather than mental contemplation.

或許有人會有這樣的困惑,念佛到底是意業上的觀想念佛呢?還是口業上的稱名念佛呢?這方面如果我們對照《觀無量壽經》,就可以曉得是「稱名」念佛。為什麼?

《觀無量壽經》言:「如是至心,令聲不絕,具足十念,稱南無阿彌陀佛」,這裡所講的「具足十念」就是第十八願所講的「乃至十念」。

「乃至十念」的「十念」是什麼意思呢?接下來就說「稱南無阿彌陀佛」。所以這個「念」是稱名的念佛,意義很顯明。

Namo Amituofo!

July 30 2020

Jul 30, 2020

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

淨土宗宗風俗諦

In the Chapter of Yanyuan in the Analects of Confucius, it says, “a kind person’s words are ‘conservative’. He does not speak for temporary joy and he cannot bear to do so.”

If a person is sympathetic, he cannot bear to gossip or comment about others. He accepts loss as a normal part of life. A person who is able to accept loss possesses great wisdom and blessings.

《論語》〈顏淵篇〉有一句話:「仁者其言也訒」,一個君子對他所要講的話,要忍耐片刻,不可逞一時之快,要有所不忍心。

一個人如果有惻隱之心,他會不忍講人家的是非好壞。從此之後,凡事就肯吃虧、不計較,真正肯吃虧的人,他一定是有福報有智慧的人。

Namo Amituofo!

July 29 2020

Jul 29, 2020

An excerpt from ‘In Praise of the Rite of Rebirth’ by Master Shandao

善導大師語錄

《往生禮讚》

Deep Mind is genuine faith. We know we are ordinary beings full of afflictions, with no fertile roots of virtues. This causes us to reincarnate within the Three Domains and makes us unable to leave this burning house. However, we now believe in and accept Amitabha’s Great Fundamental Vow, which teaches us that, by reciting his Name ten times, or even once, our rebirth is assured. For these reasons it is called the Deep Mind.

「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!

July 28 2020

Jul 28, 2020

Master Huijing’s Short Dharma Teachings about the Amitabha Sutra

《佛說阿彌陀經》

There are different interpretations about the sentence, “One cannot attain birth in that land with few roots of virtues, meritorious blessings, and causal conditions” as said in the Amitabha Sutra. Moreover, none of them can explain this as simply as Master Shandao.

Some people split the phrase into three – what is meant by roots of virtues, what is meant by meritorious blessings and what is meant by causal conditions, in order to explain. However, Master Shandao did not split the phrase; but, but simply explained miscellaneous virtues according to circumstances. Practicing the virtues according to circumstances is miscellaneous virtues, and miscellaneous virtues must be performed according to our circumstances, because they are not according to the Buddha’s circumstances.

古來註解《阿彌陀經》中「不可以少善根福德因緣,得生彼國」,這一句經文的註解都各不一樣,同時都沒有善導大師所解釋的來得要簡不繁。《阿彌陀經》所說:「善根福德因緣」這六個字,有的拆開來解釋,「善根」是什麼意思,「福德」又是什麼意思,「因緣」又是什麼意思。

善導大師對這六字經文並不加以拆解,而是整句解釋為「隨緣雜善」,可說精要確當。隨緣而修的善就是雜善,雜善必定是隨自己的緣,不是隨佛的緣。

Namo Amituofo!

July 27 2020

Jul 27, 2020

Master Huijing’s Short Dharma Teachings - the Buddha’s Enlightening Mottos

醒世箴言

Elder Sudatta sponsored and built Jetavava-vihara for Shakyamuni Buddha. In measuring the foundation of the building, Sariputra found ants on the ground, and he took the opportunity to talk to Elder Sudatta, “They have been repeatedly born to be ants during the lifetimes of the past seven Buddhas.

How long does it take for a Buddha to be born in terms of kalpas? The time that must pass for seven Buddhas to be born is very long and the ants have been reincarnating during that length of time . The eighth Buddha to be born will be Maitreya Buddha, in 5.67 billion years in the Longhua Assembly. Despite that long passage of time, it is not sure that these ants can transform to another body? Even if they can transform, they may not have a human body. So, it says, “Once a human body is lost, it cannot be recovered for ten thousand kalpas.

須達長者發心為釋迦牟尼佛建造祇園精舍,在丈量地基的時候,舍利弗看到地上的螞蟻,當下利用機會對須達長者說:這些螞蟻從七佛以來都一直當螞蟻——「七佛以來,猶為蟻子」。

一尊佛出世要經過多少時間,甚至多少劫?何況「七佛以來」,時間那麼漫長,都是當螞蟻。而第八位佛就是彌勒佛, 祂還要再經五十六億七千萬年才到這個世間成佛,龍華三會, 那個時候,這些螞蟻,是不是已經離開了螞蟻之身呢?縱使離開了螞蟻之身,能夠得到人身嗎? 所以說「一失人身,萬劫不復」。

Namo Amituofo!

July 26 2020

Jul 26, 2020

Master Huijing’s Short Dharma Teachings about Encouragement to practice Amitabha-Recitation

念佛警策

(continued)

Householder Jingwu Auyeung had a deep and profound understanding of Buddhist studies, and was a great master of his era. However, his understanding was only intellectual and not useful in cultivating his mind according to the teachings. Though he was known to have studied the Buddhist teachings for his whole life, it was only valuable for writing and discussion.

If a person does not cultivate his mind according to the Buddhist teachings, his knowledge will only bring him more false and miscellaneous thoughts. He must be confused and panic when his eyes close at his end-of- life.

歐陽竟無佛學底子是很深厚的,可說是一代宗師,但他學佛主要用力是在學問上,而不在於藉教觀心、依教奉行,所以雖說一生研究佛學,然而可說只是「記問之學」。

因為,一個人如果不藉教觀心、依教奉行,等於只是增加自己的妄想雜念,到最後眼光落地時常會手忙腳亂的。

Namo Amituofo!

July 25 2020

Jul 25, 2020

Master Huijing’s Short Dharma Teachings about Encouragement to practice Amitabha-Recitation

念佛警策

A contemporary Buddhist scholar (Householder Jingwu Auyeung) is regarded as a great master with good knowledge of Buddhism, especially the Mere Consciousness doctrines. In Northern China, he was considered the foremost in Buddhist studies.

Even so, he was in great pain near his end-of-life, and expressed his feelings with a deep sigh,“Uhhh, I am even worse off than an illiterate Amitabha-reciter in a rural village.”So, he told his friends, “ all that I learned in my entire life cannot be effectively used at this moment.” He advised them to truly recite Amitabha’s Name.

(to be continued)

近代佛學家歐陽竟無居士,他對佛學很有研究,尤其唯識學方面,被認為是大師,在中國大陸北方,可說是第一把交椅的佛學人物。但是歐陽竟無臨終的時候很痛苦, 他流露出自己的心情說:「唉!還不如一個鄉下一字不識的念佛者。」

因此他又跟身旁的人說:「一生所學,到此都不得力。」而勸大家老老實實念佛。

Namo Amituofo!