January 27 2022

Jan 27, 2022

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

淨土信仰

Whoever is reborn will see Amitabha Buddha, because the Land of Bliss is a realm of the Mahayana teachings. Those with the Theravada aptitude will automatically change upon rebirth, and naturally set forth the aspiration to deliver sentient beings comprehensively.

It is similar to water on a road. Some is clean and some is dirty, some comes from the Yellow River and some from the Yangtze River, and some from one’s cup. They are all different. However, when all of the kinds of water flow into the great ocean, they easily and naturally develop the same taste.

The Land of Bliss can change a Theravada mind to a Mahayana mind; so, our rebirth matters. In his Pure Land Amitabha Buddha will naturally tune up our minds.

不管什麼人往生,一定會見到阿彌陀佛,因為極樂世界是大乘法門,不往生則已,一旦往生,就會改變小乘的根性,自自然然會發起廣度眾生的願。

好像路面上的水千差萬別,有的乾淨,有的不乾淨,有杯中的水,也有黃河的水、長江的水,各不一樣,可是一旦流入大海,就跟大海一個味道,自自然然地,不必勉強。

極樂世界能夠轉小乘的心量為大乘的心量,所以,我們儘管往生,到那裏自有佛的調攝。

Namo Amituofo!

January 26 2022

Jan 26, 2022

A verse explaining ‘with recourse to the Buddha’s vow power’ quoted from ‘In Praise of Dharma Practice’ by Master Shandao

善導大師《般舟讚》「乘佛願力」之偈:

The Three Domains are different levels of existence within the burning house in which it is difficult to dwell.

It is better to be reborn in the West through recourse to the Buddha’s vow power.

三界火宅難居止,乘佛願力往西方。

Namo Amituofo!

January 25 2022

Jan 25, 2022

Master Huijing’s Short Dharma Teachings about the Classification of Teachings – the Difficult and the Easy Path

淨宗判教 – 難易二道判

(continued)

The Easy Path that Nagarjuna Bodhisattva emphasizes, entirely relies on Amitabha’s other-power for deliverance. So, the Easy Path is said to be the one with total reliance on Amitabha Buddha’s power. Without fully relying on Amitabha’s power we are bound to fall into the three wretched realms.

而龍樹菩薩所強調的「易行道」,則是完全靠他力,這個他力是單單指阿彌陀佛救度的力量而言,所以「易行道」可說是全靠阿彌陀佛的力量,絲毫不假借自力。自己就是因為沒有力量才會墮落,必須受阿彌陀佛的救度。

Namo Amituofo!

January 24 2022

Jan 24, 2022

Master Huijing’s Short Dharma Teachings about the Classification of Teachings – the Difficult and the Easy Path

淨宗判教 – 難易二道判

In the Chapter on the Easy Path, Nagarjuna Bodhisattva divides all teachings whose aim it is to reach the bodhisattva state of non-retrogression into two paths, the Difficult Path and the Easy Path.

Simply speaking, the Difficult Path entirely relies on one’s own power, or half self-power and half other-power in cultivation. This refers to the various kinds of teachings other than the Pure Land School.

(to be continued tomorrow)

龍樹菩薩在《易行品》當中,將所有一切到達不退轉地的法門分為「難行道」和「易行道」。

簡單來講,「難行道」是全靠自己的力量,或者是半自力、半他力的修行,這些法門就是指淨土宗(阿彌陀佛救度法門)之外的各種修行法門。

Namo Amituofo!

January 23 2022

Jan 23, 2022

Master Yinguang’s Short Teaching saying “all shots hit the target” and “if ten thousand people practice this teaching, ten thousand people will be reborn”

印光大師法語「萬修萬去」文之「發無不中」

Using the analogy of a man who practices archery, if he uses the ground as the target, all of his shots must hit.

如人習射,以地為的,發無不中。

Namo Amituofo!

January 22 2022

Jan 22, 2022

Master Huijing’s Short Dharma Teachings Expressing the Perception of the Pure Land

淨土述懷

My ability to survive is the result of Amitabha’s protection.

That I am alive today is also the result of Amitabha’s protection.

Though I still become sad, worried and vexed,

I forever receive hope through Amitabha’s compassion.

Amitabha’s life fills the hearts,

Amitabha’s light surrounds the bodies,

Of those who move forward on the path to the Pure Land.

Each step is powered by Amitabha’s eternal love.

We are bathed in his Infinite light in every moment,

Today, tomorrow, and forever.

我能存在是彌陀之蔭

我有今天也是彌陀之蔭

雖然依舊憂悲苦惱

但彌陀使我領受那永不絕望的安慰

彌陀生命充滿在我心中

彌陀光明環照在我身上

向著淨土前進的人

步步都踏著永恒的愛

時時浴在不滅的光中

今天 明天 永遠

Namo Amituofo!

January 21 2022

Jan 21, 2022

Master Huijing’s Short Dharma Teachings about the Patriarchal Lineage of the Pure

Land School – the 18th Vow

淨宗傳承之第十八願

(continued)

“Entrust” means to believe that rebirth is assured through the recitation of Amitabha’s Name. Master Shandao replaces “sincerely and joyfully entrust themselves to me” with “recite my Name”. In that way we clearly know that recitation of the Name includes “sincerely and joyfully entrust themselves to me” and “aspire to be reborn”. Master Shandao thereby explains that rebirth is assured by reciting as few as ten times.

是信「稱我名號」就必定往生。所以善導大師就直接了當的以「稱我名號」來代替「至心信樂」,讓我們一看就曉得,哦!原來這裏的「至心信樂」是信「稱我名號,願生我國」,而且「下至十念」就必定往生。

Namo Amituofo!

January 20 2022

Jan 20, 2022

Master Huijing’s Short Dharma Teachings about the Patriarchal Lineage of the Pure

Land School – the 18th Vow

淨宗傳承之第十八願

When Master Shandao explains the 48 vows, he particularly refers to the 18th Vow and translates it as, “If, when I attain Buddhahood, sentient beings in the lands of the ten directions who aspire to be born in my land, and recite my Name even ten times, should not be born there, may I not attain perfect Enlightenment.”

Originally, the 18th Vow was translated as, “If, when I attain Buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name”. However, Master Shandao changes “sincerely and joyfully entrust themselves to me” to simply “recite my Name”. In this respect, what does the word “entrust” refer to? 

(to be continued tomorrow)

善導大師在解釋四十八願時,就以第十八願來解釋,而說:「若我得佛,十方

眾生,稱我名號,願生我國,下至十念;若不生者,不取正覺。」本來第十八

願就說:「設我得佛,十方眾生,至心信樂,欲生我國,乃至十念」,可是善

導大師把「至心信樂」改為「稱我名號」,表示所謂「至心信樂」是信什麼?

Namo Amituofo!

January 19 2022

Jan 19, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

The Four Cultivations

(continued)

4. Exclusive and Sustained Practice - “Sustained” does not necessarily mean from month to month, year to year. Cultivation of Sustained Practice means, to undertake consistently and exclusively, the five primary practices and the Five Paths of Invocation without cessation, from our initial resolution until the day we die.

Some people make their resolutions early, others late. Even if we do so today and pass away before the day is over, it is still considered sustained practice as long as we do not lose our resolve.

Sustained practice also applies to the three other cultivations. We would not gain rebirth in the Pure Land if we failed to sustain our respectful, exclusive, and uninterrupted practices. So, we speak of sustained practice with reference to the previous three cultivations. After discussing each of those three practices Master Shandao instructs us , “to do so all life long without stopping – that is Cultivation of Sustained Practice.”

四修

4. 長時修

所謂「長時」,並非必須年月長遠,但從初發心之後,相續專修五正行、五念門,直到臨終,於其中間,無有中止,即是長時修。此長時修為其餘三修所通用,無論恭敬修、無餘修、無間修,若中途退轉,皆不得往生,故知為成就前之三修而說長時修,因此善導大師各於三修之下而說「畢命為期,誓不中止,即是長時修」。

Namo Amituofo!

January 18 2022

Jan 18, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

Four Modes of Practice

(continued)

1. Cultivation of Respectful Practice - According to Master Shandao’s In Praise of the Rite of Rebirth, when undertaking the Five Primary Practices and the Five Paths of Invocation, we should venerate Amitabha Buddha and his sacred assembly. To be respectful is a mental activity, while veneration is a physical act that expresses respect. Cultivation of Respectful Practice is to show respect through mind and body.

2. Cultivation of Exclusive Practice - Not to undertake miscellaneous practices; but, only exclusive Amitabha-recitation and the other primary practices. That is the Cultivation of Exclusive Practice.

3. Cultivation of Uninterrupted Practice - “Interrupted” means “separated by.” Cultivation of Uninterrupted Practice is to continually undertake the Five Primary Practices, uninterrupted by various other practices. It is also to avoid disruption by such afflictions as greed, anger, and delusion. Yet, the fact is, ordinary beings cannot free themselves entirely from such vexations. If they arise, we should be aware of them and purify ourselves through repentance. In other words, we should “practice penitence as soon as transgressions occur.”

To be continued tomorrow)

四修

1. 恭敬修

依善導大師《往生禮讚》所釋,於修五正行及五念門時,恭敬禮拜阿彌陀佛及彼一切聖眾。恭敬,意業為主;禮拜,身業示尊:即身心並敬,為恭敬修。

2. 無餘修

專稱佛名等五種正行之外,更不加雜餘一切行,故名無餘修。

3. 無間修

「間」即間隔。相續修五種正行,不以餘行來間,故名無間修。又,不以貪瞋煩惱來間;但凡夫之人不可能全無貪瞋煩惱,設起貪瞋之時,直下覺悟懺悔,常使清淨,所謂「隨犯隨懺」。

Namo Amituofo!

January 17 2022

Jan 17, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

Four Modes of Practice for rebirth in the Land of Bliss -

Settlement of the mind, commencement of practice, and the action of karma are required for implementation. Among the three, settlement of the mind is the eyes, commencement of practice is the feet, and the action of karma is the framework for the manipulation of the eyes and feet.

The Four Modes of Practice belong to the action of karma. In the Rites of Rebirth, Master Shandao elaborates the four kinds of cultivation necessary for ordinary beings who practice the Pure Land teaching. They are: Respectful Practice, Exclusive Practice, Uninterrupted Practice, and Sustained Practice.

The Four Cultivations are applicable to the Five Main Practices. The Four Modes of Practice are a single unit with nothing missing, just like the Three States of Mind.

(to be continued tomorrow)

四修

往生極樂世界須安心、起行、作業三種相資,其三者的關係喻如安心為目, 起行為足,作業為彼目足運用之方規。

四修即屬作業,善導大師《往生禮讚》釋為凡夫修淨土門所需之四種行業,即: 1. 恭敬修 2. 無餘修 3. 無間修 4. 長時修

四修通於五種正行,如三心缺一不可,四修同樣一修不可缺少。

Namo Amituofo!

January 16 2022

Jan 16, 2022

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

淨土信仰

Why are we assured of rebirth regardless of our technique or skill, as long as we simply practice exclusive name-recitation? It is because name-recitation includes reliance on the power of Amitabha Buddha’s vow and compassionate deliverance.

Amitabha-recitation does not rely on our technique and skill, nor on the merit and virtues attained by the practice of Amitabha-recitation. As said in the Contemplation Sutra – the power of Amitabha’s Vow is like “Light permeating the ten directions, to embrace and never forsake those who recite Amitabha’s Name”.

By the mere recitation of Amitabha’s Name, we are protected within Amitabha Buddha’s light. It can be compared to “a mosquito net”. Within that net mosquitoes and other bugs cannot bite us. This means that no enemies, creditors, Mara, or demons in the Three Domains and Six Realms can disturb or obstruct us. This is because Amitabha’s light protects, embraces, and never forsakes us.

為什麼我們只要專一念佛,不管我們的功夫如何,就都必定往生,只以念佛做為往生唯一的正因,為什麼?因為念佛是靠阿彌陀佛的願力,靠阿彌陀佛的慈悲救度,念佛不是靠我們念佛的功夫、靠我們念佛的功德,就像《觀經》的經文:「光明遍照十方世界,念佛眾生攝取不捨。」

我們只要念佛,就在阿彌陀佛的光明蚊帳裡面了,蚊子或者其他的害蟲就咬不到我們;也就是說冤家債主、天魔外道,三界六道的魔境都無法來干擾、妨礙、障礙我們,因為有阿彌陀佛的光明攝取不捨。

Namo Amituofo!

January 15 2022

Jan 15, 2022

A verse saying ‘all are qualified and included’ quoted from ‘In Praise of Pratyutpanna’ by Master Shandao

善導大師《般舟讚》「人人有份」之偈:

Suddenly thinking of the joy in that land, no one should doubt.

All are qualified and included, and will be reborn there.

忽爾思量彼快樂,人人有份不須疑。

Namo Amituofo!

January 14 2022

Jan 14, 2022

Master Huijing’s Short Dharma Teachings concerning the Classification of Teachings – the Difficult and Easy Paths

淨宗判教 – 難易二道判

The reason the Pure Land teaching is called the Easy Path is because the theory of this teaching is easy to understand, the method of practice is also easy, and the realization of rebirth is rapid and splendid.

If the practice of a teaching were simple and easy; but, the reward was not splendid, and if it needed something additional to achieve the specified result, then it could not be regarded as the “Easy Path”.

淨土法門之所以稱為「易行」,是因為這個法門在「教理」的理解是淺顯的,在「行持」的方法上是容易的,在「往生」的證果是快速而殊勝的。

如果一個修行法門只是簡單容易卻不殊勝,還必需假借其他方法,就稱不上是「易行道」。

Namo Amituofo!

January 11 2021

Jan 11, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

(continued)

Becoming aware of our offenses through the study of the Vinaya

Taking bodily and verbal karma as the benchmark, we may find a perfect man in the world. However, if we add mental karma to these benchmarks, we will find that none of us is perfect.

Taking what we are able to see as the benchmark, we may find a benevolent man in this world. However, taking what we are unable to see as the benchmark, we find that all people in our world are sinners.

學律方知自己罪

若把身口二業的所作所言,作為標準,則天下尚有完人;若把意業中的所思所念,作為標準,則天下無一完人。

若從人所見處,作為標準,則世間尚有賢人;若從人所不見處,作為標準,則世間皆是罪人。

Namo Amituofo!

January 13 2022

Jan 13, 2022

Master Huijing’s Short Dharma Teachings Expressing the Perception of the Pure Land

淨土述懷

For countless eons, I have been trapped in the cycle of birth-and-death within the Three Wretched Realms and the Six Realms. I have also experienced all kinds of suffering that cannot be described in words.

I am very pleased to have finally attained a human body and to hear the pure teaching. It is just like receiving food when I am hungry, spring water when thirsty, being cured when ill, regaining eyesight after being blind, receiving treasures when poor, seeing light in darkness, and being rescued when drowning. The joy is immeasurable, and the excitement is extraordinary!

I vow to follow and obey the teaching of the Master, vow to go to the realm of Nirvana, and vow to return to this defiled land to deliver a multitude of human and celestial beings. During countless accumulated eons, I will comprehensively repay the infinite compassionate grace of Amitabha, Shakyamuni, all Buddhas and good advisors forever.

吾人曠劫以來,常淪生死,三途六道,眾苦皆經,苦不堪言。

慶得人身,喜聞淨教,如飢得食,如渴得泉,如病得療,如盲開眼,如貧得寶,如闇得光,如囚得赦,如溺得度;歡喜無量,踴躍何極!

誓遵大師之教,誓往涅槃之界,誓還穢土之國,誓度人天之眾;連劫累劫,永報廣報彌陀、釋迦、諸佛、知識之弘慈大恩。

Namo Amituofo!

January 12 2022

Jan 12, 2022

Master Huijing’s Short Dharma Teachings about the Patriarchal Lineage of the Pure Land School – the 18th Vow

淨宗傳承之第十八願

The meaning of “sincerely and joyfully entrust themselves to me” is to “genuinely believe”. What does one believe? To believe what is written below – “if those who wish to be reborn in my land, and call my Name even ten times should not be born there, may I not attain perfect Enlightenment”.

As Amitabha has attained perfect Enlightenment; “all those who wish to be reborn in my land, and call my Name even ten times,” are assured of rebirth. This principle is very clear and we must accept it as truth.

第十八願所說的「至心信樂」,意思是「真正的相信」,信什麼呢?信下面所講的:「欲生我國,乃至十念,若不生者,不取正覺。」

彌陀現在既然已取正覺,那凡是欲生我國,乃至十念的人都必定往生,這個道理是很明確的,我們要這樣的相信。

Namo Amituofo!

January 10 2022

Jan 10, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

Becoming aware of our offenses through learning the Vinaya

Practicing the precepts may be easy or difficult. If we can learn and practice each precept successfully, this can be regarded as “holding the precept”. It is not necessary to overly complicate the meanings of the teachings, or even practice meditation and study Tantric teachings. In this respect it can be easy.

However, even when only observing these few precepts, how many heroes of past eras could really abide by them? I wonder, is it more than 2 or 3 percent? Those who fail to do so are plentiful. So, it can also be difficult.

(to be continued tomorrow)

學律方知自己罪

學律,說易亦易,說難亦難,只要依裏面的條款做去,順而不犯,便算有了戒,不必鑽研繁瑣的教義,乃至參禪學密,這是易處。

然而單是這幾條的戒律,就考驗盡古今英雄豪傑,真能夠入彀者,不知有否百分之二三?而名落孫山者,卻滔滔皆是,這是難處。

Namo Amituofo!

January 9 2022

Jan 9, 2022

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

淨土信仰

If we have fewer false and miscellaneous thoughts, both our temperament and mental nature will change. If we feel the Dharma joy of Amitabha-recitation, we will be happy to recite Amitabha’s Name; whether we are busy or at rest. We would enjoy reciting the Name and bear it in mind at all times.

If we are Amitabha-reciters, we should focus on the study of this teaching. As Amitabha-reciters, we should always exclusively recite Amitabha’s Name with singleness of mind, whether we are walking, standing, sitting, or lying down; during the day and night, under any circumstances, without forsaking.

If we always recite Amitabha’s Name, we will be reborn at the end-of-life without any obstructions, and are unlikely to suffer severely from illness. Even if we have cancer, the pain we will suffer will be less than normal, and we will experience milder retribution for even heavy karmic offenses.

在念佛的當中比較沒有妄想雜念的話,我們的氣質會改變,心性會改變,會感受到念佛的法喜,此後有事沒事,隨忙隨閒,就會喜歡念佛,把這一句佛號時刻掛在嘴上、掛在心中。

尤其是我們學這個法門,就是一個念佛人,一個念佛人他如同善導大師所講的,是一心專念彌陀名號,從早到晚,從晚到早,不管行住坐臥,不管時處諸緣,都是念念不捨的。

如果平常都念佛,往往臨終會順利安然,比較不會有病苦,即使重報輕受,甚至得了癌症,也沒有一般癌症的痛苦。

Namo Amituofo!

January 8 2022

 Jan 8, 2022

A verse about ‘advising sentient beings universally’ quoted from ‘In Praise of Pratyutpanna’

《般舟讚》「普勸有緣」之偈

The Buddha advises all of those who have a karmic connection with the Pure Land teaching to always recite Amitabha’s Name.

They are the classmates of Avalokitesvara and Mahasthamaprapta.

Those who can recite Amitabha’s Name are superior among humankind.

As they aspire to be reborn within the family of all buddhas.

普勸有緣常念佛,觀音大勢為同學;

若能念佛人中上,願得同生諸佛家。

Namo Amituofo!

January 7 2022

Jan 7, 2022

Master Huijing’s Short Dharma Teachings about the Classification of Teachings – the Difficult and Easy Paths

淨宗判教 – 難易二道判

The Pure Land School is called the Path of Easy Practice. Apart from the Pure Land School, none of the other schools and sects could be said to be the Path of Easy Practice. They belong to the Path of Difficult Practice. This is how Nagarjuna Bodhisattva classified the Bodhisattva teachings.

The reason why Pure Land teaching is the Path of Easy practice is because of the 18th Vow, which is its origin. If there were no 18th Vow, there would be no genuine Pure Land School. So, it is only the 18th Vow that is the source for the creation of the Pure Land School.

淨土宗稱為「易行道」,除了淨土宗之外,其他各宗各派都不能稱為易行道, 都是難行道,這是龍樹菩薩判教之所在。

淨土法門之所以稱為易行道,是由於有第十八願,以第十八願為根源。如果沒有第十八願, 也就沒有真正的淨土宗。所以唯有第十八願,才是淨土宗立教開宗的根源。

Namo Amituofo!

January 6 2022

Jan 6, 2022

Master Yinguang’s Short Teaching explaining “if ten thousand people practice this teaching, ten thousand people will go there”

印光大師法語

「萬修萬去」之文

Thus, it says, “ if Ten thousand people practice this teaching, then ten thousand will go there.” This is a special teaching that is totally secure, with no chance of failure. It encompasses all sentient beings without leaving anyone behind.

故曰:萬修萬人去。乃千穩萬當、萬不漏一之特別法門也。

Namo Amituofo!

January 5 2022

Jan 5, 2022

Master Huijing’s Short Dharma Teachings Expressing the Perception of the Pure Land

淨土述懷

(continued)

Ever since, among those who claim to be practitioners of the Pure Land School, though they uphold the practices of the Pure Land School, they may not understand the rationale upon which the establishment of a school is based.

For example, what are the Principal Sutras of the Pure Land School? Who are the patriarchs that we should follow? The structure of teaching classifications, the scope of sentient beings of different aptitudes to be embraced, and the magnitude and level of benefits are not totally understood.

Up until now, there have only been a few people who could specifically prepare these contents. If I did not attempt to set up the entire structure systematically, I don’t know when another person might do it in future. So, I proposed the Charter of the Pure Land School, hoping that all of the practitioners in this School will follow it with respect to: teaching and practice classification, scope of aptitudes to be embraced, and the benefits and attributes to be attained.

自古以來,自稱淨土宗的行者,雖然修持淨土宗,自稱是淨土宗行者,可是對於剛剛所講這些建立一宗所依據的內容,並不一定了解。譬如淨土宗的正依, 也就是主要依據的經典是哪幾部? 是依據哪一位祖師大德的傳承?其教判體系、攝機的範圍,還有所得利益的大小高低,對這些並不完全了解。

能具體擬出這個內容的人,目前看來很少,如果我現在不嘗試把這個體系有系統地架構出來,不知要等到何時才有人架構這些理論體系。所以, 我就擬定了《淨土宗教章》, 讓凡是要修學這一宗這一派的行者, 無論是在教判、行判、攝機、所得利益等,甚至在宗風上,都能有所依循。

Namo Amituofo!

January 4 2022

Jan 4, 2022

Master Huijing’s Short Dharma Teachings Expressing the Perception of the Pure Land

淨土述懷

To establish a school or sect, many conditions must be met. For instance, it must have a name and follow the Sutras and fundamental scriptures. It must have a lineage of transmission supported by the classifications of Shakyamuni Buddha’s teachings with respect to practices, aptitudes, and benefits. In addition, it must have a song and logo. All of these must be determined and disciplines enacted.

I don’t have the necessary virtues or capacity; so, I have no intention to establish a school. My only thought is - ever since Shakyamuni gave us the Three Pure Land Sutras there have been many practitioners of the Pure Land teaching, and the Pure Land School is one of the eight great schools established in China.

(to be continued tomorrow)

要建立一個宗派,必須具備很多條件,比如要有宗派的名稱,要有所依據的根本教理,也就是主要依據的經典,還要有它的傳承,以及它對於一代佛教的判別──即所謂教判,同時還包括行判、對機、利益,甚至宗歌、宗徽等都需要擬定下來,加以規範。

我本身並沒有德行、能力,本來也無意建立什麼宗派,只是想到中國自古以來,修持淨土法門的行者非常多,同時在一代佛教八個宗派當中,淨土宗也是其中一個很大的宗派。

Namo Amituofo!

January 3 2022

Jan 3, 2022

Master Huijing’s Short Dharma Teachings about the Patriarchal Lineage of the Pure Land School – the 18th Vow

淨宗傳承之第十八願

(continued)

However, among all sentient beings of the ten directions, those who are capable of cultivating various merits and virtues, and of cultivating the roots of virtues are rare; so, many sentient beings are excluded from Amitabha’s deliverance. Nevertheless, Amitabha Buddha swears in the 18th Vow, that all sentient beings of the ten directions regardless of their capacity to practice, or whether they are wise or ignorant, good or bad. Amitabha will deliver them equally. No one is excluded. So, the deliverance of sentient beings of the ten directions is comprehensive and there is no one who cannot be delivered. On the other hand, sentient beings of the ten directions (as stated in the 19thand 20th Vows) is very limited, and those who are neglected and missed are plentiful.

然十方眾生中堪能修諸功德、植諸德本者稀,故被漏之眾生甚多;而第十八願所誓之十方眾生,不問智愚善惡,不論修行堪否,彌陀一概平等救度,無一眾生被漏,故第十八願之十方眾生,其意甚廣,無一被漏故;而十九、二十所言「十方眾生」,其意甚狹,所遺漏者甚多故。

Namo Amituofo!

January 2 2022

Jan 2, 2022

Master Huijing’s Short Dharma Teachings about the Patriarchal Lineage of the Pure Land School – the 18th Vow

淨宗傳承之第十八願

“Sentient beings of the ten directions”, as mentioned in the 18th Vow, refers to all sentient beings dwelling in the worlds of the ten directions. It includes human beings, heavenly beings, animals, insects and fishes, etc. So, it says “all kinds of heavenly and human beings, flying and wiggling species”. Other translations of the Sutra say “all kinds of heavenly and human beings, both flying and wiggling species, and all beings of the Six Realms.”

Thoroughly investigating the spirit in which Amitabha made his vows, the 19th Vow is only confined to those who are capable of cultivating various merits and virtues, and genuinely aspire to be reborn; so, the Vow says “those who practice the Bodhisattva Way,” in the two versions of translation in Han and Wu dynasty. The 20th Vow is also confined to those who are capable of cultivating the roots of virtues and genuinely dedicating them for rebirth. They are called “the people in other Buddha-lands.”

(to be continued tomorrow)

第十八願之「十方眾生」,總稱棲息於十方世界無數生類之十方眾生,亦即總括人類、天眾、禽獸、蟲魚等。故漢吳兩譯言「諸天人民蜎飛蠕動之類」,可知六道眾生皆包含在內,不但人天,亦攝惡趣。

蓋究其立願精神,十九願僅限於堪能修諸功德而至心發願欲生之人,故漢吳兩譯言「有作菩薩道者」;二十願亦限於堪能植諸德本而至心迴向欲生之人,故漢吳兩譯言「他方佛國人民」。

Namo Amituofo!

January 1 2022

Jan 1, 2022

Common Knowledge in Pure Land Teaching

淨土小常識

The Five Doors of Amitabha-Invocation – describe the commencement of practice for rebirth in the Land of Bliss, originally proposed by Vasubandhu Bodhisattva in his Shastra on Rebirth. The Five Doors of Amitabha-Invocation are: Reverent Prostration - bodily karma, Praise and Aspiration - vocal karma, Perceiving and Dedication - mental karma.

The word Door implies entering. Each of these five practices can lead us to enter the Pure Land with an ease of mind. That is why they are called the Five Doors of Amitabha-Invocation. As the Shastra on Rebirth says, “If a good man or good woman practices the Five Doors of Amitabha-invocation, he or she can eventually attain rebirth in the Land of Peace and Joy, and see Amitabha Buddha.”

Regarding the Five Doors of Amitabha-invocation, Master Shandao calls them the Five Primary Practices. They are interrelated and complement one another.

五念門

五念門為往生之起行,源於天親菩薩的《往生論》。五念門即身業禮拜門、 口業讚歎門、作願門、意業觀察門、迴向門之五種行。「念」有安心之義。

「門」即能入之義。此五種行,一一具安心故,能入往生淨土之門,故說五念門。如《往生論》說:「若善男子、善女人,修五念門行成就,畢竟得生安樂國土,見彼阿彌陀佛。」

善導大師《往生禮讚》對五念門有解說。五念門與五種正行,並非完全不同,而是互有開合,半開半合。

Namo Amituofo!

December 31 2021

Dec 31, 2021

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

淨土信仰

Amitabha Buddha’s purpose in taking 5 eons to conceive of his Land of Bliss and devoting countless eons of practice to its realization, is to cause sentient beings in all directions to admire it, aspire to be reborn there, and exclusively recite Amitabha’sName. In so doing, Amitabha will appear before them and transport them to the Land of Bliss when their lives approach their end.

阿彌陀佛之所以五劫思惟、兆載永劫修行,目的就是要為十方眾生建設極樂世界,使十方眾生欣慕極樂世界、專念彌陀名號,並在眾生命終的時候現身接引往生極樂世界。

Namo Amituofo!