Tuesday, December 22, 2020

December 22 2020

Dec 22, 2020
Master Huijing’s Short Dharma Teachings - Encouraging the practice of Amitabha-Recitation
念佛警策

Amitabha’s deliverance has already been fully accomplished through the practice of Amitabha-recitation. It lacks nothing! So, why do we still become annoyed and afflicted?

彌陀的救度在念佛之中已經完全具足,無欠無餘,何以自苦自惱直到今日!

Namo Amituofo!

December 21 2020

Dec 21, 2020
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

It is the greatest good fortune that we have heard the Buddha Dharma, the Pure Land teaching, and become one of the sacred beings in the Land of Bliss! Through many eons we have suffered from karmic offenses and their retribution through reincarnation in the cycle of birth and death. It is delightful to encounter such a rare opportunity to put an end to that cycle in this lifetime.
In our next life, our body becomes a Buddha body with infinite light and life, and the comfort of a free body and mind. Travelling freely within the universe, we can comprehensively deliver our enemies, friends, and all sentient beings through countless eons. With this understanding we can view all of the suffering in this world as purely temporary.
As we are now experiencing the many pains of body and mind, we know how deep and heavy our karmic offenses must be, and how difficult it is to be liberated from the cycle of birth and death. We also know we can only attain rebirth with recourse to Amitabha’s vow power. At the same time we know we are already honored members of Amitabha’s sacred assembly.

我們何幸得聞佛法,得遇淨土,成為極樂聖眾之一,曠劫以來造罪造業受苦受難的生死輪迴,很高興難得地今生終於劃下了休止符,次生之後,便是光壽無量的佛身,得永恒的生命,自在的身心,於宇宙間自由來往,廣度歷劫怨親並及一切眾生,一想到此,則任何苦都不以為苦。
由自身之所以特別苦,便可知道自己曠劫以來罪業之深、出離之難,也由此更應乘托彌陀願力,定得往生;知道此機是彌陀正客,座上嘉賓。

Namo Amituofo!

December 20 2020

Dec 20, 2020
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦

In our School a Dharma name is given as evidence of taking refuge in the Three Jewels, and of departing the Three Wretched Realms. The first character of our Dharma Name is “pure”. The Pure Land is Amitabha’s homeland and also the homeland of lotus friends. The Pure Land is the place where Amitabha and other Buddhas live. It is also the birthplace of Amitabha-reciters, the home of all Buddhas, and the Dharma realm where all Buddhas sit together (as said in the Contemplation Sutra).
All Amitabha-reciters are the residents of the Pure Land and they are part of the assembly of the Tathagata’s pure lotus flowers. Because it bears such a meaning, it is better for all lotus friends to call each other by their Dharma Names.

法名是歸依三寶、能離三途的憑證,我們的法名第一字是「淨」,淨土是彌陀的故鄉,也是蓮友的故鄉;淨土是彌陀諸佛所居處,也是念佛人「生諸佛家,當坐道場」(《觀經》語)之處。
凡是念佛人,都是淨土眷屬,都是「如來淨華眾」。有此等意義。故同修宜以法號相稱。

Namo Amituofo!

December 19 2020

Dec 19, 2020
A verse concerning ‘the Name as a sharp sword’ from ‘In Praise of Pratyutpanna’
《般舟讚》「利劍名號」之偈:

The Name of Amitabha is a sharp sword.
All karmic offenses can be eradicated by one recitation [of Amitabha’s Name].
Those who slander the Dharma have no roots of virtues and commit the Ten Unwholesome Deeds,
All of those karmic offenses can be cleared if they redirect their minds to reciting Amitabha’s Name.

利劍即是彌陀號,一聲稱念罪皆除。
謗法闡提行十惡,迴心念佛罪皆除。

Namo Amituofo!

December 18 2020

Dec 18, 2020
Master Huijing’s Short Dharma Teachings about the Commentary on the Treatise of Rebirth
《往生論註》

(continued)
It is because the Shastra of Rebirth is difficult for us to understand that people may think it is written only for people on the bodhisattva level and not meant for ordinary beings like us.
In the beginning of the Commentary on the Shastra of Rebirth, it talks about the Difficult Path and the Easy Path, and indicates that ordinary beings can rely on the Easy Path. The Easy Path refers to Amitabha’s vow power. Relying on Amitabha’s vow power is like sailing. Once a person is on board, he will reach his destination effortlessly, comfortably, safely and joyfully when the time comes. It is the real meaning of “it can promptly satisfy us in full, because it is a great ocean filled with merits and virtues.”

因為我們很難理解《往生論》,會認為《往生論》是菩薩的境界,跟我們毫不相干,不能為我們凡夫所受用。
所以,《往生論註》一開頭就把難行道和易行道點出來,指出一切凡夫都能夠依靠易行道;而所謂的易行道就是阿彌陀佛的願力,靠阿彌陀佛的願力,就如乘船,只要上了船,就能毫不費力、輕鬆、安樂,時間一到就到達目的地,真正的「能令速滿足,功德大寶海」。

Namo Amituofo!

December 17 2020

Dec 17, 2020
Master Huijing’s Short Dharma Teachings about the Commentary on the Treatise of Rebirth
《往生論註》

In perceiving the power of the Buddha’s Fundamental Vow, no one who comes across it will fail to be benefitted. It can promptly and fully satisfy us, because it is like a great ocean filled with merits and virtues.
When hearing of “perceiving”, we may think it is a kind of meditative or contemplative observation only achievable by those of the bodhisattva level.
However, if we consider it from the perspective of Amitabha’s Fundamental Vow, this perceiving is not a meditative state of the bodhisattva realm; but, is hearing to believe and contemplating to know Amitabha’s deliverance through his 18thVow, from the view of ordinary beings. It is also what Master Tanluan explains about perceiving to know and hearing to believe, when the causal conditions to believe are present, one is ready to rely on the Buddha’s vow power.
So, after the explication of the Shastra of Rebirth by Master Tanluan, the true meaning and the true spirit of the Shastra is thoroughly revealed and expounded. If there were no Commentary on the Shastra of Rebirth, it might be neglected and covered up forever.
(to be continued tomorrow)

「觀佛本願力,遇無空過者,能令速滿足,功德大寶海」,這個「觀」如果單單從《往生論》來看,會覺得這是菩薩境界的觀察、觀想,必須要入定才有辦法。
可是如果從阿彌陀佛的本願力來講,就不是菩薩境界入定的「觀」,而是凡夫信受第十八願彌陀救度的聞信、觀知、信知的「觀」;也就是曇鸞大師所解釋的「但以信佛因緣,乘佛願力」觀知聞信的「觀」。
所以《往生論》經過曇鸞大師的解釋之後,《往生論》的真義、真精神才能夠徹底展現發揮出來,如果沒有《往生論註》的話,千古以來,《往生論》恐怕將永被埋沒。

Namo Amituofo!

December 16 2020

Dec 16, 2020
Master Huijing’s Short Dharma Teachings about the Truth of Impermanence
諸行無常

(continued)
The fourth kind – Not until his closest, most cared for, most loved ones, like parents or siblings die, does he realize he will also soon die.
Certain people have no feelings even as their family members die. They only worry about death when they get old or have a serious illness. These kinds of people are regarded as insensitive to death. If they don’t feel the urgency of death even when they experience a serious illness, they are regarded as having no feelings about death.
Comparatively, those without any sense of death, lack the temperament for religion. They do not seek religious faith or practice further.

第四種人,必須等自己最親近、最關心、疼愛的人,譬如自己的父親、母親或兄弟死去了,他才會警覺到自己不久也會像他們那樣。
如果連親人死亡,也沒有深切的感受,直到自己年紀衰老,重病在身,才感覺無常,這是比較遲鈍的人。若是連自己老病來臨,也不覺得無常已經迫在眉睫,那真的是毫無無常感的人。
沒有無常感的人比較沒有宗教情操,也不會去追求宗教的信仰,並進一步修行。

Namo Amituofo!

December 15 2020

Dec 15, 2020
Master Huijing’s Short Dharma Teachings about the Truth of Impermanence
諸行無常

The sense of impermanence (death) varies with people.
The first kind – he realizes life is impermanent by watching the flowers blossom and wither, or he becomes aware that the matter of birth-and-death is great when he sees the smoke coming out from the cremation furnace.
The second kind – he realizes he will also die one day, when he attends a funeral service, or sees a carriage bearing a coffin pass by.
The third kind – he realizes it will soon be his turn, as he sees his neighbors or friends die, or attends their funeral services.

對於無常的感悟,因人而異:
第一種人,他看到花開花落,就體會到人生的無常,看到火葬場燒死屍的濃煙,就感覺到生死事大。
第二種人,他看到送葬的人群、或是棺木、靈車經過,就體會總有一天自己也會這樣。
第三種人,必須讓他看到自己的鄰居或朋友的死亡,或者參加了朋友的葬禮,才體會到總有一天也會輪到自己。

Namo Amituofo!

December 14 2020

Dec 14, 2020
Master Huijing’s Short Dharma Teachings-Encouraging the practice of Amitabha-Recitation
念佛警策

Just recite Amitabha’s Name at any level that you can reach, in accordance with your capacity and aptitude. Though we may reach a certain level in Amitabha-recitation, do not think it will help a bit, or it will be more reliable, or higher in the grade of Amitabha’s deliverance.
Even though we may not achieve a particular level, we should not feel inferior, or think that our rebirth is not assured, or at a lower level. If we have such thinking, we are not a true practitioner of our school.

隨自己的根機能念佛到什麼地步就到什麼地步,即使念到某一個地步,也不要認為這樣對阿彌陀佛的救度更有幫助、往生更可靠、品位更高超。
即使沒有到任何地步,也不要自卑,認為自己往生不定或品位不高。若有這樣的觀念,就不是我們這個法門的行人了。

Namo Amituofo!

December 13 2020

Dec 13, 2020
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

Amitabha-recitation is the cause and rebirth is the effect. A respective effect must be produced by a particular cause. It is impossible that there is not such an effect from such a cause. Therefore, no rebirth subsequent to Amitabha-recitation is absolutely impossible.
Those who understand this law must exclusively recite Amitabha’s Name, if they practice the Pure Land teaching. They should not pursue any mixed or assorted practices, because they know their rebirth is assured only if they exclusively practice in such a way. This is the theology of the Pristine Pure Land teaching.

念佛是因,往生是果,如是因必定得如是果。你念佛不能往生,有這個因沒有這個果那是不可能的,絕對不可能的。
懂得這個道理的人,他修淨土法門,就會專稱彌陀佛名,而不會雜修雜行,因為他知道,如此專修就往生有份,必定往生。這個思想就是純正的淨土法門的教理思想。

Namo Amituofo!

December 12 2020

Dec 12, 2020
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦

Do not look down upon each other, but treat each other with respect. Do not drift apart, but get close to each other and. Do not criticize each other, but understand and appreciate each other. Do not be under-handed, but offer help.

相尊重不相輕視,相親近不相疏遠;相體諒不相批評,相幫助不相袖手。

Namo Amituofo!

December 11 2020

Dec 11, 2020
A verse about ‘only if reversing our minds’ from ‘In Praise of Pratyutpanna’
《般舟讚》「但使迴心」之偈:

Don’t worry about whether Amitabha embraces us or not,
It depends on whether we exclusively reverse our minds in the direction of the
Buddha.
Only if we resolve to reverse our minds in the direction of the Buddha,
Will the floral canopy naturally come to receive us near the end-of-life.

莫論彌陀攝不攝,意在專心迴不迴;
但使迴心決定向,臨終華蓋自來迎。

Namo Amituofo!

Monday, December 21, 2020

December 10 2020

Dec 10, 2020
Master Huijing’s Short Dharma Teachings concerning the Commentary on the Treatise of Rebirth
《往生論註》

(continued)
Every single sentient being like us, has the afflictions of the Five Gravest Transgressions and slandering the Dharma in his mind. Those afflicted ordinary beings can rely on the Easy Path of Amitabha’s deliverance. In this way they can attain Nirvana without cutting off their afflictions and without any change of their status.
So, when we hear that we can rely on Amitabha’s other-power, we should fully entrust ourselves to it, without even the smallest amount of self-generated restrictions. This is the general meaning of the Commentary on the Treatise of Rebirth.

我們每一個眾生,內心都含有五逆謗法的煩惱,這種煩惱的凡夫依靠阿彌陀佛救度的「易行道」,就能夠原原本本、在不斷煩惱的當下得涅槃。
所以,我們「聞他力可乘」,就「當生信心,勿自局分」,這是《往生論註》的大意。

Namo Amituofo!

December 9 2020

Dec 9, 2020
Master Huijing’s Short Dharma Teachings concerning the Commentary on the Treatise of Rebirth
《往生論註》

Pure Land teaching is the Path of Easy Practice. This Path refers to deliverance through other- power, the power of Amitabha Buddha. It does not refer to how sentient beings like us practice and dedicate merits to Amitabha Buddha, and beg Amitabha Buddha to deliver us. It is not like that.
It is deliverance through other-power, the power of Amitabha Buddha. Our deliverance also requires faith in the teaching and the exclusive practice of Amitabha-recitation. Thus, the Pure Land teaching is round, sudden, simple, and fast.
(to be continued tomorrow)

淨土法門就是「易行道」,這個「易行道」,是講阿彌陀佛的他力救度,不是講我們眾生要如何來修行,然後迴向給阿彌陀佛、拜託祂來救度我們,不是這樣的。
所以,是講阿彌陀佛的他力救度,也是講眾生信順、信心念佛而被救,所以是一個圓、頓、簡、速的法門。

Namo Amituofo!

December 8 2020

Dec 8, 2020
Master Huijing’s Short Dharma Teachings about the Truth of Impermanence
諸行無常

(continued)
Anything that is not within our minds, such as our bodies, belong to the impermanent physical realm. They are composed of cells, which are constantly dying and being replaced. Thus, we can see how our bodies are clearly impermanent.
Our body changes from a new-born baby, to a child, a teenager, an adult and declines as we age. It deteriorates with illness and eventually dies. All of the things in our environment such as: a table, a chair, a field, a house, or other consumable items, decay all the time. They cannot remain in the same form and shape forever. This is known as “producing, developing, changing, and extinguishing” in the physical world.
All things, including mountains, rivers, the Earth, the Solar Systems, the Milky Way, and even the entire universe, constantly change in every moment. Eventually they will be extinguished. This is a process of “formation, development, decay, and emptiness.
Above all, whether in the physical or spiritual realm, all things are impermanent. People eventually die, and all matter will finally vanish. This is the Law of Impermanence.

心外之物,譬如我們的身體,屬於物質界,也是無常的,是由細胞組成,而細胞卻是不停的在新陳代謝,因此我們的身體當然也會跟著無常。
我們的身體從初生的嬰兒體,到童年、少年,經過了青壯年,然後就會趨於衰老,甚至病變,到時候一定會死亡。其他譬如桌子、椅子、田地、房子等種種器具物品,時時刻刻也都在衰變當中,不可能永遠保持固定的形狀,這就是所謂器物的「生、住、異、滅」。
至於山河大地、地球、太陽系、銀河系,甚至整個大宇宙,也都是時刻在轉變衰敗,最後也會趨於毀滅,這就是「成、住、壞、空」。
總之,不管是精神界還是物質界,都是無常的,人最後會死,物最後會滅,這就是無常的道理。

Namo Amituofo!

Tuesday, December 8, 2020

December 7 2020

Dec 7, 2020
Master Huijing’s Short Dharma Teachings about the Truth of Impermanence
諸行無常

All existences in this world are impermanent, not eternal or constant. “All existences” includes everything. When referring to all existences in the universe, it is generally understood to be tangible physical matters that can be seen by the eyes and heard by the ears.
Furthermore, there are other kinds of existences which are intangible spiritual ones. These would include: thoughts, concepts, knowledge, and perceptions. These are also not everlasting but constantly change. Our thinking mind is ever changing in every instant. Though we may have some fixed concepts or values, they may change because other conditions or concepts change, as they belong to the intangible, abstract, and impermanent.

世間凡是存在的都是無常的,不是永恆存在、永遠不變的。所謂「凡是存在」的,就是無所不包。宇宙之間所謂的存在,有屬於有形的物質存在,我們眼睛看得到,耳朵聽得到的都是;再來就是無形的、精神方面的,也是屬於存在的一種,譬如我們的思想、觀念、學問、學識、念頭,都不是永遠如此,永不改變;我們的心念時時刻刻、剎那剎那不停的轉變,我們即使擁有固定的思想觀念,可是遇到某種機緣,思想觀念也會改變,這是屬於無形、抽象方面的無常。

Namo Amituofo!

December 6 2020

Dec 6, 2020
Master Huijing’s Short Dharma Teachings - Encouraging the practice of Amitabha-Recitation
念佛警策

An ignorant person who is attached to the “one thought of faith”, and renounces the practice of name-recitation for the rest of his life, has an incorrect understanding of faith. Due to this misunderstanding, his practice will also be incorrect because it is not based on Amitabha’s Fundamental Vow.

無知之人,執一念之信心,捨一生之稱名,則信既非信,行亦無行,全非本願法門。

Namo Amituofo!

December 5 2020

Dec 5, 2020
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

The inclination in studying the Pure Land School is, to take the scriptures passed down by our patriarchal lineage as our evidence and foundation. We take these accounts of cause and effect as our basis in promoting and strengthening our belief in the Pure Land School.

淨土宗學風的傾向:以經證祖傳為基,以因果感應為證,以促進、堅定淨土信仰。

Namo Amituofo!

December 4 2020

Dec 4, 2020
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦

Amitabha-reciters share the same faith, aspiration, practice, aim, and purpose. Our mission and the form of our practice are the same, even though we are in different places [in the world]. For this reason, our patriarch says, “All are the same in practicing Amitabha-recitation. As there is no other way [to the Land of Bliss], they are siblings no matter where they are in the world.”

念佛人,信同、願同、行同、目標同、目的同,在不同地方,行相同任務; 猶如祖師云:「同一念佛無別道,遠通四海皆兄弟」。

NamonAmituofo!

December 3 2020

Dec 3, 2020
A verse about "anticipation until death” from ‘In Praise of Pratyutpanna’
《般舟讚》「至死為期」之偈:

We continue to recite Amitabha’s Name at all times of the day,
In twofold exclusivity until our life comes to its end.
Once we arrive in Amitabha’s Land of Joy and Peace,
We will be completely free, in the state of Nirvana.

一切時中相續作,至死為期專復專;
一到彌陀安養國,畢竟消遙即涅槃。

Namo Amituofo!

December 2 2020

Dec 2, 2020
Master Huijing’s Short Dharma Teachings about the Commentary on the Treatise of Rebirth
《往生論註》

The Commentary on the Treatise of Rebirth was written by Master Tanluan, the first patriarch of the Pure Land lineage in China. Master Tanluan’s Commentary on the Treatise of Rebirth is the elaboration and synthesis of Nagarjuna Bodhisattva’s Chapter on the Easy Practice and Vasubandhu Bodhisattva’s Treatise of Rebirth.

《往生論註》是我們中國第一位傳承祖師——曇鸞祖師的著作。曇鸞祖師這部《往生論註》,是將龍樹菩薩的《易行品》和天親菩薩的《往生論》統合在一起,並加以發揮的一部作品。

Namo Amituofo!

December 1 2020

Dec 1, 2020
Master Huijing’s Short Dharma Teachings about the Truth of Impermanence
諸行無常

Because this world is impermanent, all aspects of it are comprised of suffering and emptiness. It is like a dream or a play. Some people are actors on the stage, and some are members of the audience. Sometimes they are dreaming, but sometimes they awake. Such is the nature of our life.
However, we must have a sense of the need for awakening, and then pursue the “truth”. In this kind of life, one day we may be awakened. If not we may continue to dream, one life of impermanence, suffering and emptiness to another, in an endless cycle.

這個世間是無常、是苦、是空的;是一場夢,是一場戲;有上台就有下台,有作夢,就有醒的時候。人生都是如此。
但這必須有悟性,然後向著「真」去追求,這樣的人生,就有夢醒的一日。不然,由這場夢進入另一場夢,由無常、苦、空的人生,又進入一場更加無窮無盡的苦、空的人生。

Namo Amituofo!

November 30 2020

Nov 30, 2020
Master Huijing’s Short Dharma Teachings- Encouraging the practice of Amitabha-Recitation
念佛警策

Some people seek “faith in one thought”; but, they cannot realize it. Because of this, they give up reciting Amitabha’s Name, and continue to seek the realm of this kind of faith. However, life is impermanent, so they may die without experiencing this special kind of “faith” and continue reincarnating.
Actually, faith is already within the practice of Name-recitation. The only thing you may worry about is whether this practice is enough, and attempt to add other practices.

有人追求「一念的信心」,又體悟不到,於是放棄稱名,一直要追求那個信心的境界。但是,人生無常,如果現在死了,那就輪迴去了。何況在稱名當中,信心就在裏邊了。怕的是,有人一方面稱名,一方面認為不夠,結果修其他法門去了。

Namo Amitufo!

November 29 2020

Nov 29, 2020
Master Huijing’s Short Dharma Teachings about Faith in Pure Land Buddhism
淨土信仰

Whoever aspires to be reborn in the Land of Bliss, and simply recites Amitabha’s Name, is assured of rebirth with recourse to Amitabha’s vow power. Simply speaking, this means “ if we recite Amitabha’s Name with reliance upon the power of his Fundamental Vow, we are certain to attain rebirth in the Land of Bliss”.
That is what we believe and that is what we practice. We rely upon the power of Amitabha’s Fundamental Vow of universal deliverance that flows from his unconditional kindness and compassion.

不論何人,願生極樂,只要念佛,則乘佛願力,必得往生。簡言之,即是「念佛乘佛願,必生極樂國」。信者信此,行者行此。這是彌陀無緣大慈、同體大悲、平等普救的弘誓本願力。

Namo Amituofo!

November 28 2020

Nov 28, 2020
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths
淨土宗宗風俗諦

We are Buddhists and Amitabha-reciters; so, all of our speech, behavior and work should be in accord with the Buddha Dharma. In terms of Dharma, our School is called the Pure Land School, which practices the Easy Path. The definition of the Easy Path is: the practice is very simple, very easy, and very expedient; but, the results are fast, splendid, perfect and complete.
We simply hold and recite Amitabha’s Name without forsaking. In that way we are able to merge the practice of Amitabha recitation into our daily lives. We recite it while walking, standing, sitting and lying down, under any circumstances. We recite Amitabha’s Name in our daily life, and our daily life is Amitabha-recitation. As a result, it matches the Dharma.
With respect to its dogma, it can be deep or shallow. If you are old, or your education level is not high, it is fine that you only know “assured rebirth through Amitabha-recitation by sentient beings”, and then exclusively recite Amitabha’s Name.

我們是學佛人,也是念佛人,因此,生活中一切言語、行為、做事,都要跟法相應。在法方面,我們這個法門叫「淨土宗」,屬於「易行道」。易行道的定義是:在修行上很簡單、很容易、很方便,在證果上很快速、很超越、很圓滿。
只要持念這一句佛號,念念不捨彌陀佛名,把念佛融入到我們生活當中的行住坐臥、時處諸緣,養成習慣,讓念佛生活化,生活念佛化,這樣就能與法相應。
教理方面可深可淺,如果年紀大了,或是文化水平不高,那麼只要懂得「眾生稱念,必得往生」,然後就專稱彌陀佛名就可以了。

Namo Amituofo!

Wednesday, December 2, 2020

November 27 2020

Nov 27, 2020
A verse about the ‘equality of the vow’s power’ from ‘In praise of Dharma Practice’
《法事讚》「願力平等」之偈:

The power of Amitabha’s vow is equal for all.
Whoever dedicates his merits and aspires to be reborn, will hold his own flower in hand.
He will go to the Land of Bliss for enjoyment within one thought,
And he will ultimately live in the state of peace without sliding back.

彌陀願力皆平等,
但使迴心華自捧;
一念逍遙快樂國,
畢竟常安無退動。

Namo Amituofo!

November 26 2020

Nov 26, 2020
Master Huijing’s Short Dharma Teachings about the Amitabha Sutra
《佛說阿彌陀經》

Ever since, regardless whether they are monastics or householders, all practitioners worship the Amitabha Sutra is the most important Sutra that should be recited daily.
Moreover, many remarkable Dharma masters made commentaries on the Amitabha Sutra.
Master Shandao in Tang dynasty, our de facto founder, was one of early commentators, who wrote the Praise of Dharma Practice to explain the Amitabha Sutra. He was also the eminent great master in Tang-Sui dynasty who inherited the lifeline transmitted from Nagarjuna, Vasubandhu, Tanluan, Daochao, so his interpretations and connotations on the scriptures of the Pure Land School is the most pristine one.

自古以來,淨土法門的修學者,不論是出家、在家,都奉《阿彌陀經》為最重要而且作為每日課誦的經典,同時由古至今也有很多的高僧大德註解《阿彌陀經》。
唐朝善導大師也就是我們的宗主,他的《法事讚》可以說是最早期註解《阿彌陀經》的其中之一,同時也由於善導大師傳承於龍樹、天親、曇鸞、道綽,是隋唐時代的一位高僧,他所傳承的這一個法脈,所註解的有關淨土宗的經典,解釋與內涵,可以說是最純正的淨土法門的解釋。
其他的大德所解釋的,可說大部份都是站在他們自己宗門的立場來作解釋,所以就純正上來講就有不夠,因此,如果要瞭解《阿彌陀經》的正確意義,就必須看善導大師的著作。

Namo Amituofo!