November 25 2020

Nov 25, 2020

Master Huijing’s Short Dharma Teachings about the Truth of Impermanence

諸行無常

Parents and children, friends and groups in our life, are a kind of karmic retribution. When karmic conditions ripen, we gather together. However, when the conditions vanish, we depart from each other. All four kinds of sacred beings and six kinds of ordinary beings are the same. This is the law and truth related to impermanence, suffering, emptiness, and no-self.

There is an ancient saying, “There is no family that is not broken. There is no nation that is invincible. There is no person that does not die.” It also says, “There is no banquet that never disperses.”

人生在世，父母兒女，朋友團體，皆因業報；業緣成熟則聚，業緣一盡則散，四聖六凡，莫不皆然，這是宇宙人生無常苦空無我的定律、真理。

古謂：「無不破之家，無不敗之國，無不死之人。」俗謂：「無不散之筵席」。

Namo Amituofo!

November 24 2020

Nov 24, 2020

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

念佛警策

Upon hearing the call of Amitabha, if it is referred to as a special kind of feeling, or an unusually deep experience, this is considered a deviation. This is because our minds and emotions are impermanent, Therefore, our emotions come when certain conditions come; but, they change when those conditions are gone.

It is because we are ordinary beings; full of greed, hatred, delusion, arrogance and doubt. So, when afflictions come, our previous feelings change and disappear.

The principle of Amitabha Buddha’s deliverance is unchanging; but, our feelings change. So, do not rely on feelings as the benchmark of faith, and do not regard feelings as the condition for rebirth. Simply speaking, where is Amitabha’s calling? It is not within our feelings; but, within Amitabha’s NAME.

若是要聽到彌陀的呼喚，那是指自己要有某一種感受，某一種深刻的體驗，如果這樣想，往往就會偏差。因為人的心是無常的，有時候在某一種環境因緣之下，有了激動的感受，但是，所謂遇緣則現，事過境就遷了，心的感受會轉變的。因為我們都還是凡夫，是個貪瞋癡慢疑的凡夫，煩惱來的時候，以前的感受就沒有了，就變化了。

所以不變的是阿彌陀佛救度的道理，會變的是我們的感受，因此不要以我們的感受作為信心的標準，也不要以我們的感受作為往生的條件。簡而言之，彌陀的呼喚在哪裏？不在自己的感受當中，而在這一句彌陀名號。

Namo Amituofo!

November 23 2020

Nov 23, 2020

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

淨土信仰

If an Amitabha-reciter goes to another Buddhist temple, where they do not worship Amitabha Buddha as the principal Buddha, we should of course prostrate three times upon arrival. Is this regarded as a mixed practice? No, because prostration is an expression of respect to the Buddha. However, our mental attitude is the not the same.

念佛人若到其他的道場去，而該道場所供奉的本尊不是阿彌陀佛，可是我們既然到了那個道場，理所當然就要頂禮三拜，那算不算雜行呢？那個不算，因為理所當然就是要向佛表達恭敬的嘛！但是心情是不一樣的呀！

Namo Amituofo!

November 22 2020

Nov 22, 2020

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

淨土宗宗風俗諦

(continued)

In this respect, Buddhists should always examine and review their motives and actions. If we have fallen short, we should repent and resolve to do better in future.

Master Shandao, the de facto founder of Pure Land Buddhism says, “We also repent with every single name-recitation.”

We ordinary beings live in this wicked world with five kinds of turbidity. When dealing with wicked people, we cannot say what’s really in our minds. However, what we can do is recite Amitabha’s Name, which has the functional capacity of repentance, regret, and eradicating our offenses with every single recitation.

也因為這樣，學佛的人反省檢討，對自己有所要求的話，就會有一種慚愧的心、懺悔的心。宗祖善導大師說：「念念稱名常懺悔。」

我們凡夫處在這個五濁惡世，面對五濁惡人，不能彼此坦誠，所以只好念佛，念念之中，就具足慚愧、懺悔、滅罪的功能。

Namo Amituofo!

November 21 2020

Nov 21, 2020

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

Worldly Truths

淨土宗宗風俗諦

Those who live in this wicked world of Fivefold Turbidity are ordinary beings, with all kinds of greed, hatred and delusions. Because of this, how can we deal with all matters with a sincere mind? It is impossible! For these reasons the Infinite Life Sutra says, “What we say is different from what we think. Both our speech and our thought are unreal.”

As ordinary beings, our minds are often different from our speech. Living in this world, we know we shouldn’t use false speech; however, it is often inevitable that we speak with “courtesy” under these circumstances. If we speak the truth, we may spoil the atmosphere or even the relationship with others. Sometimes these situations are unavoidable.

(to be continued tomorrow)

處在五濁惡世的人，都是具足貪瞋癡的凡夫。這樣的話，怎麼能夠凡事都真心呢？不可能的。所以《無量壽經》說：「心口各異，言念無實。」

我們眾生往往都「心口各異」，也就是口中所講的，並不是心中所想的；所謂「言念無實」，人生處在這個世界、在這個環境當中，總有無可奈何的時候，應該不打妄語，可是往往不得不說一些客套話，如果把真心所想的講出來，恐怕會破壞氣氛、破壞關係，所以，人總有無奈在。

Namo Amituofo!

November 20 2020

Nov 20, 2020

A verse about ‘earnest calling’ from ‘In praise of Dharma Practice’

《法事讚》「慇勤呼喚」之偈：

With his 48 vows, (Amitabha Buddha) earnestly calls to us,

And asks us to aspire to be reborn in the West with reliance on his vow power.

Regardless of one’s karmic offenses, blessings, or the time spent in Amitabha-

recitation,

We should sincerely recite Amitabha’s Name without any doubts.

四十八願慇懃喚，乘佛願力往西方；

無問罪福時多少，心心念佛莫生疑。

Namo Amituofo!

November 19 2020

Nov 19, 2020

Master Huijing’s Short Dharma Teachings about the Amitabha Sutra

《佛說阿彌陀經》

When Shakyamuni Buddha expounded the Amitabha Sutra, all buddhas of the ten directions came to extol it pro-actively, and unanimously certify what Shakyamuni Buddha said is true. What he says is the same as what all buddhas of the ten directions say, which is also verified through the accomplishment of Amitabha’s 17th Vow in the Infinite Life Sutra.

In the Amitabha Sutra, it also says all buddhas of the ten directions will come together to protect Amitabha-reciters. In this case, when we recite Amitabha’s Name, we are embraced and protected by all buddhas. Isn’t that amazing?! It should also make us fully confident in our deliverance, no matter how inferior our aptitudes are.

當釋迦牟尼佛宣說《阿彌陀經》的時候,十方諸佛都同時歡喜主動地讚歎,異口同聲來證明釋迦牟尼佛所說的是真實不虛,祂所說的等同十方諸佛所要說的,這也就是《無量壽經》第十七願的成就的顯示。

而《阿彌陀經》裏更說我們念阿彌陀佛的人,十方諸佛都一齊來護念。這樣的話,我們念阿彌陀佛一佛豈不是被一切諸佛共同保護,這樣,我們再怎樣下劣,也能生起得救的信心。

Namo Amituofo!

November 18 2020

Nov 18, 2020

Master Huijing’s Short Dharma Teachings about the Truth of Impermanence

諸行無常

A person who has a strong sense of death is likely to be a scrupulous Buddhist, because this sense can motivate him to work hard. Even though no one encourages or urges him, he is self-motivated to find a teaching that can liberate him in this lifetime.

If a person’s sense of the nearness of death is weak, he will be carefree, and drift from one teaching to another. If death comes suddenly, he will be totally unprepared.

一個無常觀很深刻的人,才會是一個老實學佛的人,因為無常觀深刻就會推動他精進用功,即使沒有人鼓勵他、鞭策他,他也會自動自發的去尋找今生今世能夠解脫的法門。

如果無常觀不深刻的話,他就會悠悠泛泛,東尋西探,一天過一天,等到真正無常來的時候就來不及了。

NAmo Amituofo!

November 17 2020

Nov 17, 2020

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

念佛警策

(continued)

As Amitabha’s deliverance is unconditional, we need not worry whether Amitabha will deliver us or not, based on our mood or feelings. Moods and feelings are impermanent. They come when conditions ripen and disappear when conditions depart. They have no lasting substance. The Buddha says, “Contemplate your impermanent mind.”

In particular, ordinary beings are heavily burdened by karmic offenses and afflictions, their minds always change depending on their environment. Nevertheless, whether they change to happiness or sadness it does not affect Amitabha’s deliverance. This is because Amitabha’s deliverance is as indestructible as a diamond, which is permanent in the past, at present and in the future.

彌陀救度,既無條件,則不可以心情之如何論彌陀之救與不救。心情乃是無常 ,遇緣則生,緣過則滅,緣生緣滅,本無實體;佛言「觀心無常」。

尤其業障深重、煩惱熾盛之凡夫,易隨境轉,然而不管轉喜轉憂,皆無礙彌陀之悲救。因彌陀之救度,過去、現在、未來,皆猶如金剛,永恆不變。

Namo Amituofo!

November 16 2020

Nov 16, 2020

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

念佛警策

Amitabha’s deliverance is: pro-active, equal, unconditional, independent of any circumstances, and transcending any conditions. Any person who aspires to be reborn in the Land of Bliss, and exclusively recites Amitabha’s Name even ten times, will be delivered. It doesn’t matter whether he has zero virtues or one hundred percent of the necessary virtues.

In the parable of “The Two Rivers and the White Path”, Master Shandao describes Amitabha’s assurance, and his call as follows: “Please come straight here with singleness of mind and with right attention? I will protect you. You need not be afraid of falling into the water or being burned by the fire.”

Thus, an exclusive Amitabha-reciter (one who goes straight in singleness of mind and with right attention) should not be afraid of drowning in the water or being burned by the fire. (The river symbolizes greed and the fire symbolizes anger.)

(to be continued tomorrow)

彌陀救度,主動平等無條件,不論一切,超越一切;任何人只要願生極樂,專稱佛名(「欲生我國,乃至十念」之意),零度亦救,一百度亦救。

善導大師於「二河白道」形容彌陀之保證、彌陀之呼喚而言:「汝一心正念直來,我能護汝,眾不畏墮於水火之難。」

因此,凡是「專稱佛名願生」(一心正念直來)之人,則不應有水火濕燒之畏(不畏煩惱之意)。

Namo Amituofo!

November 15 2020

Nov 15, 2020

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

淨土信仰

An Arhat is a person who will no longer reincarnate. He has done whatever he needed to do. He has started his Brahma practices, so he will not have any physical body in future. This is because an Arhat has abided by all of the precepts, and has cultivated all practices perfectly. He has already paused in this lifetime, and ended the repeated births-and-deaths of past eons. Therefore, when his physical life comes to the end, he will not enter another physical body.

All sentient beings who recite Amitabha’s Name exclusively, though they have not eliminated all delusions or attained enlightenment, the stage they have reached on the sacred path is higher and more splendid than that of Arhats.

所謂阿羅漢就是「我生已盡,梵行已立,所作已辦,不受後有」,因為阿羅漢他應該守的戒律都守了,應該修的功行也完成了,他是「我生已盡」,萬古以來生生世世的生死輪迴,到這一輩子已畫下休止符,不受後有。

念佛的眾生,雖然沒有阿羅漢那樣的證悟和斷惑,可是果位比阿羅漢更高超殊勝。

Namo Amituofo!

November 14 2020

Nov 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 Pure Land practitioner should not overly enjoy peculiar things or seek the mysterious. He should be ordinary, normal, simple, and plain; and recite Amitabha’s Name with singleness of mind, peace of mind, and ceasing mind. Be scrupulous in reciting. Be like a fool, without any pressure or attachment. Just recite while walking, standing, sitting, or lying down, in any place and at any time. Recite without forsaking. Recite when you are delighted, and recite when you are afflicted. Above all, we should always exclusively recite Amitabha’s Name!

淨宗行人,不可尋奇覓巧,喜好別異。應該平凡、平常、平實、平淡,一心念佛、安心念佛、息心念佛、老實念佛、守愚念佛,輕鬆自在念佛、心無掛礙念佛、行住坐臥念佛、時處諸緣念佛、念念不捨念佛,歡喜則歡喜念佛,煩惱則煩惱念佛;總之,唯應「一向專稱彌陀佛名」。

Namo Amituofo!

November 13 2020

Nov 13, 2020

A verse about ‘right intention near the end-of-life’ from ‘In praise of Dharma Practice’

《法事讚》「終時正意」之偈:

During the end of life, one recites Amitabha’s Name with right mindfulness,

And sees Amitabha’s light of kindness shining on one’s body.

With recourse to the power of Amitabha’s Fundamental Vow,

We enter the Treasure Hall within one thought.

終時正意念彌陀,見佛慈光來照身;

乘此彌陀本願力,一念之間入寶堂。

Namo Amituofo!

November 12 2020

Nov 12, 2020

Master Huijing’s Short Dharma Teachings about the Amitabha Sutra

《佛說阿彌陀經》

The Amitabha Sutra explains Amitabha’s Name as infinite light and infinite life. It says, “Why do you think that Buddha is called Amitabha? It is because that Buddha's light shines boundlessly and without hindrance over all the worlds of the ten quarters.”

It also says, “The lives of the Buddha and the people of his land last for immeasurable, unlimited, and incalculable eons. It is for this reason that the Buddha is called Amitayus. “

In the Commentary on the Treatise on Rebirth, why did Master Tanluan mention the Buddha’s infinite light, but not his infinite life? It is because his life is Amitabha’s body and the light is Amitabha’s function. Combining the two to express Amitabha’s body and function, he teaches about the functions of light, which naturally cover the life of the body.

《阿彌陀經》對阿彌陀佛這句佛名的解釋是以阿彌陀佛「光明無量、壽命無量」來解釋,所謂:「彼佛何故號阿彌陀?彼佛光明無量,照十方國,無所障礙,是故號為阿彌陀。」

又說:「彼佛壽命,及其人民,無量無邊阿僧祇劫,故名阿彌陀。」

但是曇鸞大師在《往生論註》裏只有舉出光明,沒有舉出壽命,為什麼?是因為壽體光用──壽命是彌陀之體,光明是彌陀之用,這是就壽跟體來論體用,所以壽體光用,只要舉出光明之用就自然涵蓋壽命之體。

Namo Amituofo!

November 11 2020

Nov 11, 2020

Master Huijing’s Short Dharma Teachings about the Truth of Impermanence

諸行無常

“Don’t say you’ll learn the Way when you get old. Take note of how many young people are buried in isolated tombs”. We always think we will die when we get old or after we get sick. It is not necessarily the case. We die when conditions ripen, regardless of our health or age.

「莫謂老來方學道,孤墳都是少年人。」我們常以為人老才會死、生病才會死,其實不然,無常來臨就會死,不論健康、生病、老年、少年都一樣。

Namo Amituofo!

November 10 2020

Nov 10, 2020

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

念佛警策

With one thought near the end-of-life, one can be reborn. However, it is better to recite Amitabha’s Name often during our lives, so that we can be at peace when our end-of- life arrives. We should not be lazy in our practice, because it may delay the holy matter of our assured rebirth.

臨終一念亦能往生,則平生念念常能安心。故不可遠抱臨終僥倖的卑劣心態,而延誤平生業成的神聖大事。

Namo Amituofo!

November 9 2020

Nov 9, 2020

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

淨土信仰

Though we may not understand the teachings transmitted by good advisors and still have doubts, we can accept them first and understand bit by bit. People are different in aptitudes; so, they may not believe and accept upon first hearing. That is, unless their virtuous roots are deep due to past karma. Otherwise they are sure to have doubts.

So, what should we do? Accept first and try to understand later. That is to say, whatever we are ready to understand, we start there. That is the meaning of “clear understanding and deep belief”.

善知識所傳的教理儘管我們理解不來,尚有疑惑,還不能百分之百的肯定,可是如果能先接受,再一步一步的去理解,這樣也可以。因為每個人的根機不同,除非宿世薰習深厚,他這輩子才能一聽就信受,否則總會有疑問的地方。

那怎麼辦呢?先接受,再逐步的去理解。這樣的話,真正理解到哪裡,信就到哪裡了,「理明信深」就是這個意思。

Namo Amituofo!

November 8 2020

Nov 8, 2020

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

淨土宗宗風俗諦

If our sensual desires and afflictions were not heavy, we would not have been born in the world of the fivefold turbidities. Understanding this, we should accommodate and forgive each other, because all of us are almost the same - equally evil in this evil world. For this reason, we should have sympathy for each other. One is all and all is one.

That means all of our behaviors are very much the same. If others exhibit certain behaviors, so can I. We don’t behave a certain way only because we haven’t encountered the necessary conditions.

Understanding these truths should cause us to be more sympathetic to our fellow sentient beings. There is a saying: Being forced by karma, none of us acts intentionally. A wise man realizes this and is sympathetic to others. Ordinary people blame each other. This statement teaches us an important lesson.

愛欲煩惱不重就不會出生在這個五濁惡世之中,知道這個道理,我們就應該彼此體諒包容。五濁惡世的眾生都是惡人,都是一丘之貉,所以要彼此同情,一即一切,一切即一。

我既然如此,別人也是一樣;別人會那麼做,表示我也會,只是今天我們沒有碰到那樣的因緣而已,如果和他相同的因緣,他就是我,我就是他,所以要彼此同情、彼此體諒。

有一句話:「在業力的推動下,沒有人是故意的,智者悲憫有情,凡夫互相譴責。」這一句話很具悲憫,又通情達理。

Namo Amituofo!

November 7 2020

Nov 7, 2020

A verse stating ‘Amitabha Buddha appears upon Amitabha-recitation’from ‘In praise of Dharma Practice’

《法事讚》「念佛佛現」之偈:

While reciting Amitabha’s Name without interruption,

The manifested buddhas and bodhisattvas walk along in front of us,

Or, they offer us the lotus altar and receive us with welcoming hands.

When our life comes to its end, Amitabha Buddha will be there to receive us.

彌陀名號相續念,化佛菩薩眼前行;

或與華臺或授手,須臾命盡佛迎將。

Namo Amituofo!

November 6 2020

Nov 6, 2020

Master Huijing’s Short Dharma Teachings about the Amitabha Sutra

《佛說阿彌陀經》

The Amitabha Sutra was spoken by the Buddha without it being requested. This means the Sutra was spoken at the Buddha’s own discretion. In this Sutra, Shakyamuni Buddha downgrades the merit and virtues of the meditative and non-meditative practices as “few in roots of virtues and meritorious blessings”, and do not enable rebirth. Only Amitabha-recitation is the most virtuous among all kinds of virtues, and the most blessed out of all kinds of blessings. This means, Amitabha-recitation is abundant in roots of virtues and great in meritorious blessings, the most splendid and inconceivable roots of virtues, so that rebirth is assured.

In the Amitabha Sutra, it does not mention rebirth for those in three tiers, nor at the nine levels, because it says those reborn are all bodhisattvas in the state of non-retrogression, Buddhas - to - be in one more lifetime. All of them are superior virtuous beings. They are all of the same status and dwell in the same realm.

《阿彌陀經》是佛「無問自說」,也就是「隨自意」而說的經典,經中將一切定善散善功德貶為「少善根福德」,不能往生,獨獨以念佛為善中之善、福中之福,以念佛為多善根、大善根、最勝善根、不可思議善根,必定往生。

在《阿彌陀經》中,往生也不談三輩,也不說九品,因為只要念佛都是「不退轉」,都是「一生補處」,都是「諸上善人俱會一處」,都在同一個地位,處於同一個境界。

Namo Amituofo!

November 5 2020

Nov 5, 2020

Master Huijing’s Short Dharma Teachings about the Truth of Impermanence

諸行無常

A person who is scrupulous in learning and practicing Buddhism must have an important foundation, which is a strong sense of “sudden death”. This means, “The matter of birth-and-death is great, and can come at any moment”. This doesn’t mean that those who are aged or dealing with a critical illness should constantly think of death; or, that young healthy people should feel that death is always approaching.

They must learn and practice Buddhism with a positive attitude. If they are not vigorous enough, it will not be possible for them to progress, not to mention anticipating and resolving the great matter of birth-and-death in this life. For these reasons, one should know the importance of the sense of sudden death.

所謂老實學佛、老實修行的人,必定有一個重要基礎,就是無常感很重;所謂「生死事大,無常迅速」,並不是等到人老或者重病才想到無常,即使年紀輕輕,身體健康,他也會覺得無常就在眼前,這就是無常觀深厚的人。

他會積極的去學佛、修行,如果不精進的話,是不可能成就的,何況要在今生今世解決生死輪迴,那非修行不可,因此可知無常觀的重要。

Namo Amituofo!

November 4 2020

Nov 4, 2020

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

念佛警策

If a person thinks that he can act recklessly in daily life because he will eventually be delivered by Amitabha, he has a problem in his understanding.

如果有人認為能被彌陀所救,就可以放逸,這是理解上有問題。

Namo Amituofo!

November 3 2020

Nov 3, 2020

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

淨土信仰

We are unable to perceive Amitabha’s merit and virtues. We must simply believe, accept, follow, and obey. Through Amitabha’s perceptions gathered over 5 eons, and cultivated during countless more eons, Amitabha Buddha puts all his circumstantial rewards, direct rewards, internal virtues, and external functions into his Name – Namo Amituofo. This Name is unable to be perceived, compared, or depicted by us, as it is inconceivable.

阿彌陀佛的功德我們是思惟不來的,只能信受隨順。阿彌陀佛五劫的思惟、永劫的修行、依報、正報、內德、外用,統統在「南無阿彌陀佛」這一句名號中,這一句名號的功德是無法想像,不可稱、不可說、不可思議的。

Namo Amituofo!

November 2 2020

Nov 2, 2020

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

淨土宗宗風俗諦

(continued)

Our true state and the state of others is meanness and shamelessness. Knowing we are the same, we should see others with compassionate eyes. The more we accept our abundant evil karma, the more our minds will become softened, and we will realize the mistake of judging and hating others.

The more we know the virtues of Amitabha’s teachings, the more we realize his thorough accommodation and his limitless love. With Amitabha as our example, we can forgive and care for others in all matters. Within the two kinds of deep faith (in aptitude and teaching), we begin to see and appreciate the virtues in the world.

卑鄙無恥是我人實相,自己如此,別人何異?所謂「一即一切」。如知既同一丘之貉,便能慈眼相視也。且越知自己之惡機,此心越謙卑柔軟,越覺毫無資格計較嫉恨他人。

又越知彌陀之法德,體悟彌陀徹底的包容、無限的大愛,便能凡事包容他人、愛護他人。如是信機信法之中,世間美德,亦油然而生矣。

Namo Amituofo!

November 1 2020

Nov 1, 2020

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

淨土宗宗風俗諦

The Buddha Dharma is like a mirror. We see our faces with a mirror, and we see our minds by hearing the Dharma. With our backs facing the mirror, we think we are benevolent and kind; but, this is a kind of arrogance that leads to looking down upon others. By facing the mirror, we know our evil karma is unfathomable, and we deeply feel our inability to free ourselves.

Though the evil within my mind is unfathomable, Amitabha’s power is boundless. This understanding prepares us for the two kinds of deep faith (in aptitude and in teaching). Although we learn them as separate ideas, the two are really one entity.

Through accepting our lack of aptitude, we feel regret. However, upon learning about Amitabha’s boundless compassion, we feel joy and gratefulness, and can’t help but recite Namo Amituofo, Namo Amituofo!

No matter how deep and heavy my karmic offenses, Amitabha Buddha’s merit and virtues can easily remove them. Through understanding these truths, our minds naturally become settled and we gently relax.

(to be continued tomorrow)

佛法如鏡,對鏡見容,聞法知心。背向法鏡,以為自己賢善,因而高己慢人;面向法鏡,便知其惡無底,深感無地自容。

然而我心之惡雖無底,彌陀之力亦無邊;信機信法,機法一體,慚愧、歡喜、感恩,「南無阿彌陀佛、南無阿彌陀佛」矣!

不論你我罪惡有多深,彌陀功德便有多大,若如是知,安心開朗,油然而生。

Namo Amituofo!

October 31 2020

Oct 31, 2020

A verse about ‘direct rebirth in Nirvana’ from ‘In praise of Dharma Practice’

《法事讚》「直入涅槃」之偈:

Buddhas of the ten directions, as many as the sands of the Ganges, unfold their tongues

To encourage all ordinary beings to accept rebirth in the Land of Peace and Joy.

Amitabha Buddha dispatches 25 bodhisattvas

To come and protect us at all times.

Amitabha-reciters will directly enter the City of Nirvana at the end of their lives.

As their minds are straightforward and their practice is genuine, Amitabha comes to welcome them.

十方恒沙佛舒舌,證我凡夫生安樂。

佛使二十五菩薩,一切時來常護念;

畢命直入涅槃城,直心實行佛迎來。

Namo Amituofo!

October 30 2020

Oct 30, 2020

Master Huijing’s Short Dharma Teachings about the Amitabha Sutra

《佛說阿彌陀經》

When we hear about Amitabha Buddha, if we do not believe and accept Amitabha’s Fundamental Vow and uphold his Name, it is equivalent to not hearing at all. If we are able to know and accept that rebirth in the Land of Bliss through the exclusive practice of Amitabha-recitation is real, faith is already within us.

聞說阿彌陀佛,如果沒有信受彌陀本願,執持名號,聞等於不聞,如果能夠知道專念彌陀佛名則必生極樂世界,這樣「信」就在裏面。

Namo Amituofo!