August 6 2019

Aug 6, 2019

Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra

《佛說無量壽經》

The three tiers mentioned in the lesser fascicle in the Infinite Life Sutra is the text that explains the accomplishment of the 19th Vow. It does not indicate the functional capacity “to be reborn immediately, and dwell in the state of non-retrogression.”

In the Chapter on Dissemination, apart from Amitabha-recitation as said in the 18th Vow, it does not mention the methods of practice for the people of the three tiers and the nine levels, nor the method of practicing the Three Studies and the Six Paramitas, or any other method of practicing any teaching.

In this respect, what is the substance of the entire Infinite Life Sutra? It is Amitabha-recitation.

《無量壽經》卷下所講的三輩,就是第十九願的成就文,可是三輩的成就文沒有「即得往生,住不退轉」的功能。

〈流通分〉所講的,除了第十八願稱名念佛以外,沒有講三輩九品的修行方法,沒有講三學六度的修行方法,也沒有講其他任何法門的修行方法。由此可知,整部《無量壽經》的體是什麼?就是「念佛」。

Namo Amituofo!

July 29 2019

July 29, 2019

Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra

《佛說無量壽經》

(continued)

What is the connotation of the text about the Three Tiers? Some people think that the high tier is better than the medium tier, and the medium tier is better than the low tier. This is not incorrect in the literal sense of the text of the Three Tiers.

The high tier includes those who can leave home and practice with vigor; but, those of the medium tier cannot leave home and can only pursue some practices, such as giving. Those in the present life. They only come across the Pure Land teaching near the end-of-life.

So, literally, it seems to discriminate based on the difference in aptitude and in practice; but, with respect to the connotation, it is not the case. Its purpose is to guide people of the three tiers to exclusively recite Amitabha’s name for rebirth. We can only understand this concept through the explanation of Master Shandao.

「三輩文」的涵義是什麼呢?有人認為上輩的根機勝過中輩, 中輩的根機勝過下輩, 沒有錯, 三輩就文面而言, 在講根機的不同。

上輩是可以出家精進修行的,中輩是不能出家但是他有能力做一些佈施或者修行,而下輩是沒有機緣出家,也沒有能力佈施,同時平生也不是精進修行,是臨終才遇到這個法門的。

所以,從文字上來看好像是分判根機的勝劣與修行的高低,可是從內涵來講其實不是,而是為了引導這三輩的人都來專一念佛的,這個理趣必須要看善導大師的解釋才能了解。

Namo Amituofo!

July 28 2019

July 28, 2019

Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra

《佛說無量壽經》

Since the translation of the Infinite Life Sutra in China, several great masters wrote commentaries; but, they are not specialists in the Pure Land teachings. After the era of Master Shandao, there were commentaries on the Infinite Life Sutra in Japan, particularly the explanations on the 18th Vow were plentiful. Overall they were different in meanings and in explanations, and some of them were contradictory.

Among them, we take Master Shandao’s “general meaning of the Fundamental Vow” as our most pristine reference, principle, and benchmark. That means, anything that matches the explanation of Master Shandao is correct, and is taken as our reference. Otherwise, it is not correct, and is not taken as our reference.

In this respect, as we have the explanation of Master Shandao, we don’t need to spend time and effort in reading the explanations of others. Because we have no teacher to guide us, and we have no capacity to differentiate which one is correct, we may produce incorrect interpretations in our minds, which is not very good.

(to be continued tomorrow)

《無量壽經》自從在中國翻譯出來以後,有好幾位古代大德為《無量壽經》做註解,而他們並非都是專修淨土的,乃至善導大師之後,在日本對《無量壽經》的註解,對第十八願的闡釋也非常的多。綜觀這一些解釋, 可說是異義多端, 各有不同, 甚至彼此相反。

在這當中,我們只可以善導大師的「本願取意文」作為指針,作為原則,作為衡量的標準。也就是跟善導大師的解釋吻合, 就是正確的, 可以參考; 不然的話, 就不是正確的, 不可以參考。

不過,既然有善導大師的解釋,我們就不必再另外花費時間精神去看其他的解釋了。因為, 既沒有人來引導, 而我們又沒有能力去分辨正訛, 看了之後, 反而會在我們的腦海中起了分歧的見解, 那就非常的不好。

Namo Amituofo!

July 17 2019

July 17, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

If someone says, “A person like you, on the Easy Path is a coward, feeble, and inferior. I am a great man with resolve, practicing with vigor.” This is an example of a kind of arrogance. Furthermore, it is also a kind of indolence, not vigor, because he has difficulty believing in this splendid teaching of deliverance. So, the Infinite Life Sutra says, “Arrogant, corrupt, and indolent people cannot readily accept this teaching.”

如果有人說,你們易行道的人是怯弱下劣,你看我,勇猛精進,是志幹大人, 這樣的話就是憍慢了;進而言之,這樣反而是懈怠,而不是精進,因為他已很難相信這個殊勝的救度法門了,所以《無量壽經》說「憍慢敝懈怠,難以信此法」。

Namo Amituofo!

July 8 2019

July 8, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

( continued)

Master Shandao says in the “Dharma School of Contemplation and Recitation”: “The aptitudes and capacities of all sentient beings are different, classified into high, medium, and low tiers. The Buddha urges them to exclusively recite the Name of the Buddha of Infinite Life according to their aptitude and capacity. The Buddha and a multitude of sagely beings will come to receive them when they are close to death, so that all of them can attain rebirth.

善導大師在《觀念法門》說：「佛說一切眾生，根性不同，有上中下；隨其根性，佛皆勸專念無量壽佛名；其人命欲終時，佛與聖眾，自來迎接，盡得往生。」從善導大師的解釋，可以了解，世尊在這裡說三輩的目的，就是要引導他們來專念無量壽佛名。

Namo Amituofo!

July 7 2019

July 7, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

What is the meaning of the text about the three tiers? Some people may think the upper tier is superior to the middle tier, and the middle tier is superior to the lower tier. True, this is not incorrect, because the text about the three tiers talks about the differences in aptitude.

For instance, people of the upper tier are those who are monastic and can practice vigorously. Those of the middle tier cannot leave home; but, can practice generosity or other teachings. Those of the lower tier have no karmic connection to become monastics, cannot practice generosity, or other teachings with vigor. However, if they come across the Pure Land teaching at the near end-of-life and practice exclusive Amitabha Recitation, they will be reborn in the Pure Land.

So, literally, it seems to talk about the differentiation in aptitude and  capacity of their practice. However, with respect to the connotation of the text, it leads all people of different tiers to recite Amitabha’s name exclusively. This concept can only be understood and realized through the explanation by Master Shandao.

(to be continued)

「三輩文」的涵義是什麼呢？有人認為上輩的根機勝過中輩，中輩的根機勝過下輩，沒有錯，三輩就文面而言，在講根機的不同。

上輩是可以出家精進修行的，中輩是不能出家但是他有能力做一些佈施或者修行，而下輩是沒有機緣出家，也沒有能力佈施，同時平生也不是精進修行，是臨終才遇到這個法門的。

所以，從文字上來看好像是分判根機的勝劣與修行的高低，可是從內涵來講其實不是，而是為了引導這三輩的人都來專一念佛的，這個理趣必須要看善導大師的解釋才能了解。

Namo Amituofo!

June 29 2019

Jun 29, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《 佛說無量壽經》

(continued)

So, Shakyamuni Buddha’s purpose in speaking of the three tiers and the nine levels is to indicate that, though there are three tiers and nine levels, all of them can rely on Amitabha, and all of them converge to “always exclusively recite Amitabha’s Name”.

In that way they can transcend the three tiers and the nine levels. That is to say, they will avoid “embryonic birth” spoken of in the Infinite Life Sutra, that they cannot blossom and see the Buddha for 500 years.

所以釋迦牟尼佛說三輩、說九品，目的是要顯示根機雖然有三輩九品，可是統統要依靠阿彌陀佛，統統要回歸一向專稱彌陀佛名，這樣才能夠超越三輩九品，不然就會落入三輩九品的範疇裡面，也就是《無量壽經》所說的「胞胎」，五百歲不能花開見佛聞法。

Namo Amituofo!

June 28 2019

Jun 28, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《 佛說無量壽經》

For people of the Three Tiers (as taught in the lesser fascicle of the Infinite Life Sutra) ,though the aptitudes of those in the three tiers is different, all of them rely on the merits and virtues of Amitabha’s Name, in order to be reborn in the Land of Bliss, and attain the stage of becoming a Buddha After-One-More-Life.

If the people of the upper tier rely on their own wisdom and aptitude for rebirth (same as the middle and lower tier), and they do not let go of their attachments, and entirely rely on the merits and virtues of Amitabha’s Name for rebirth, they are of course, to be reborn in the Land of Bliss in different grades and levels.

(to be continued tomorrow)

《無量壽經．下卷》所講的三輩，是強調雖然三輩根機各不相同，可是都要完全依靠彌陀名號的功德才能到極樂世界，並且平等的得到一生補處的果位。

如果上輩依靠上輩的智慧根機，中輩、下輩也都各依靠他們的根機，不放下自己的執著而完完全全依靠彌陀名號功德的話，到了極樂世界當然就會有品位階級的不同。

Namo Amituofo!

June 19 2019

Jun 19, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

There are three kinds of teachings mentioned in the Infinite Life Sutra. What are the three?

(1) Rebirth through various practices,
(2) Rebirth through assisted Amitabha-recitation and
(3) Rebirth solely through Amitabha-recitation.

Upon hearing what the Infinite Life Sutra says , some practitioners may hesitate and doubt. Which one should be practiced? If we read a passage in the Chapter on Dissemination, we know the answer. The text is basically telling us to renounce rebirth through various practices, rebirth through assisted Amitabha-recitation, and simply advocates rebirth through exclusive Amitabha-recitation in accordance with the Fundamental vow. We know this because the text only says – recite Namo Amituofo, and none of the other teachings.

《無量壽經》有三種法門，哪三種呢？有諸行往生、助念佛往生、單念佛往生 這三種。

一些修行者看到《無量壽經》這麼說，難免就猶豫不決，「到底要專修哪個法 門？」可是到了〈流通分〉這段文的時候就顯現出來了，〈流通分〉這段文等 同捨掉了助念佛往生及諸行往生的法，而獨舉「本願稱名」，因為這段〈流通 文〉只說念「南無阿彌陀佛」，沒有說其他法門。

Namo Amituofo!

June 12 2019

Jun 12, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra

《佛說無量壽經》

The Infinite Life Sutra says, “Sentient beings who are reborn in the Land of Bliss have the same lifespan as Amitabha, so their life is infinite. Their light is also the same as Amitabha’s; so, the light of their bodies and minds is also infinite. Wisdom is equally superb, and the paranormal powers are equally unobstructed. It is said to be the same, as their bodies are natural, virtual, boundless and infinite.

Though there are the names of sravakas, bodhisattvas, and heavenly beings, their connotation is the same. Those names are given in accordance with the habits of sentient beings in other worlds. Hence, they are called heavenly beings, bodhisattvas and sravakas.

《無量壽經》說:往生極樂世界的眾生,壽同彌陀,所以壽命是無量;光也同彌陀,所以身心之光明,也是無量光;智慧也一樣高明;神通也一樣洞達。可以說都是一樣的,沒有兩樣的,都是「自然虛無之身、無極之體」。

雖然極樂世界有聲聞、菩薩、人、天這些名稱,但其實內容都是一樣的。有這個名稱,也只不過是為了其他世界的眾生有那種名稱的習慣,為隨順其他世界眾生的習慣,才說天人、菩薩、聲聞。

Namo Amituofo!

June 4 2019

Jun 4, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

In the beginning of the lower fascicle of the Infinite Life Sutra, it says, “All sentient beings who, having heard his Name, rejoice in faith, remember him even once, and sincerely transfer the merit of virtuous practices to that land,(aspiring to be born there), attain rebirth instantly and dwell in the Stage of Non-retrogression.”

That means, by simply reciting Amitabha’s Name, and sincerely dedicating even one thought, one attains the status of rebirth instantly.

《無量壽經.下卷》一開始就說:「諸有眾生,聞其名號,信心歡喜,乃至一念;至心迴向,願生彼國,即得往生,住不退轉。」意思是說,只要念佛,乃至一念的至心迴向,當下就即得往生,當下就具足往生的身份。

Namo Amituofo!

May 26 2019

May 26, 2019
慧淨上人法語
《佛說無量壽經》

Each of Amitabha’s 48 vows ends with the phrase “may I not attain perfect Enlightenment”. The purpose of this phrase is to clear our doubts and worries. However, our doubts are so deep and heavy that the 48 vows are not sufficient to satisfy us, and clear all of our doubts.

So, after the 48 vows, the Sutra reiterates in the Gatha of the Three Vows and the Gatha of the Heavy Vows. They request celestial beings to manifest auspicious responses of wonder that prove and validate the truth of Amitabha’s vows.

四十八願當中,每一願的最後都有「不取正覺」四個字的誓言,用意是為了消除我們眾生的疑慮。可是眾生的疑根畢竟很深, 只是以四十八願恐怕還不能滿足我們的心、消除我們的懷疑。

所以在四十八願之後,又再說「三誓偈」、「重誓偈」,來請求天地顯現神奇的瑞應,證明阿彌陀佛所發的誓言是真實不虛的。

Namo Amituofo!

May 19 2019

May 19, 2019

Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra

《佛說無量壽經》

The Infinite Life Sutra expounds the teaching of the causes and effects of Amitabha’s Buddhahood. That is to say, it is a sutra about the causes and effects of rebirth in sentient beings becoming Buddhas. The basis of the sutra is the 48 vows. Among them, there is a fundamental vow, which is the 18th Vow. The 18th Vow summarizes the Infinite Life Sutra.

What does the 18th Vow talk about? It talks about assured rebirth in the Land of Bliss through exclusive Amitabha-recitation. What will we become upon rebirth there? To be reborn in the Land of Bliss expedites our becoming Buddhas.

《無量壽經》是說「阿彌陀佛成佛因果」的經典,也是在說「眾生往生成佛因果」的一部經,它有一個根本就是「四十八大願」,「四十八大願」又有一個最根本的願,就是「第十八願」。所以整部《無量壽經》如果濃縮而言,就是「第十八願」。

「第十八願」講什麼呢?講「只要念佛就必定往生」;往生是生到那裏成為什麼?是生到極樂世界,快速成佛。

Namo Amituofo!

May 11 2019

May 11, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

What does the Infinite Life Sutra talk about? It talks about the 48 great vows. It is because of the 48 great vows that the Land of Bliss exists, Amitabha Buddha exists, and we are able to be reborn. The causes and effects (rewards) of rebirth in the Pure Land are included in the 48 vows.

There are two fascicles in the Infinite Life Sutra. The first one mainly speaks of the 48 vows, and the second one speaks of the accomplishment of the 48 vows. So, it speaks of the causes and effects (rewards) of 48 vows from the beginning to the end.

《無量壽經》在講什麼呢？在講四十八大願。由於有四十八大願，才有極樂世 界、才有阿彌陀佛、才有我們的往生。往生淨土之因、往生淨土之果，都在四 十八願當中。

《無量壽經》分為上下兩卷，上卷主要宣說四十八願，下卷主要宣說四十八願 成就文，從頭到尾都是在說明四十八願的因因果果。

Namo Amituofo!

May 1 2019

May 1, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

In the beginning of the Infinite Life Sutra, Shakyamuni Buddha says, “As the Tathagata, I regard beings of the three worlds with boundless compassion. The reason for my appearance in the world is to reveal teachings of the Way and save multitudes of beings by endowing them with true benefits.”

It indicates that Shakyamuni Buddha has the deepest sympathy, great benevolence, and boundless compassion, for sentient beings in the Three Domains. That is why he appeared in the world. He preached to over 300 assemblies for 49 years. His aim was, and continues to be, to expound and propagate the 18th Vow, that delivers all sentient beings and endows them with true benefits.

《無量壽經》一開頭釋迦牟尼佛就說：「如來以無盡大悲，矜哀三界，所以出 興於世，光闡道教，欲拯群萌，惠以真實之利。」

這也表明釋迦牟尼佛以大慈大悲哀憫我們三界眾生，所以才出現在這個世界， 祂講經四十九年，說法三百餘會，目的就是要宣揚第十八願，來救度所有的眾 生，給眾生真實的利益。

Namo Amituofo!

Apr 22 2019

Apr 22, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra

《佛說無量壽經》

Shakyamuni Buddha says, “In the future, all Buddhist scriptures and teachings will be extinguished;but, out of pity and compassion, I will especially preserve this Sutra and keep it in the world for a hundred years more. Those beings who encounter it will attain deliverance in accord with their aspirations.” All other sutras will be gradually extinguished; but Shakyamuni Buddha, with his great compassionate mind, continues to circulate the Infinite Life Sutra in the world, for the purpose of delivering sentient beings. Though it is said to be “one hundred years”, it should be understood to be endless time.

It says in the Sutra of the Assembly of the Infinite Life Tathagata, “I now advise the great assembly that I will allow this teaching to be here forever without extinction.” It is specially noted that this Sutra is to deliver all sentient beings in the ten directions, and it is the original intent of all Buddhas. Leaving this Sutra means to leave Amitabha’s Name; so, at the end, sentient beings are still to be delivered by this Name.

釋迦牟尼佛說：「當來之世，經道滅盡，我以慈悲哀愍，特留此經，止住百歲。其有眾生，值斯經者，隨意所願，皆可得度。」 其他經典都逐漸消滅了，但是釋迦牟尼佛還以祂的大悲心，為了救度眾生而使這部《無量壽經》繼續留在世間；雖說是一百歲，其實就是無盡的時間。

《無量壽如來會》言：「我今為大囑累，當令是法，久住不滅。」 何況這部經是度盡十方眾生的，是佛本懷中的本懷，留下這部經，等於留下彌 陀的名號，所以到最後，還是名號度眾生。

Namo Amituofo!

Apr 13 2019

Apr 13, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

Referring to the text on “leaving this sutra in circulation for an additional hundred years” in the Dissemination Part of the Infinite Life Sutra. Upon first reading this passage, the literal meaning seems to be just a hundred years.

However, if we compare it with another version of the Infinite Life Sutra ( the Sutra of Assembly of the Infinite Life Tathagata), we know that it means it lasts forever without extinction. In the Sutra of Assembly of the Infinite Life Tathagata, it says, “Now, I advise you all that I will enable this teaching to stay here forever, and you should diligently cultivate in accordance with its teachings. So, we know “a hundred” means forever/everlasting, which is full number.

Moreover, in the Infinite Life Sutra in the Sanskrit version, it clearly says, “Again, Ajita, I will enable this teaching to never become extinct, and to become a great gift forever.” So, we know this Sutra is a real Sutra that lasts forever and is kept in the world without extinction.

無量壽經〈流通分〉之「特留此經，止住百歲」。此「百歲」若僅由文面來看 ，是只有一百年；但若對照同本異譯之《無量壽如來會》之經文，便知是「永 遠不滅之經」。

《如來會》言：我今為大囑累，「當令是法，久住不滅」，應勤修行，隨順我教。故知此「百歲」之「百」是表示「永遠」、「永久」之意，亦即「滿數」 之詞。

又此《無量壽經》之「梵文本」亦明確地說：又阿逸多，令此教法，不使消滅 ，永作偉大贈物。可知此經是「永遠不滅」、「永久留存」的「真實之經」。

Namo Amituofo

Apr 5 2019

Apr 5, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

There are four periods in the dissemination of the Buddhist teachings in the world: the first period is the Proper Dharma Period, the second is the Semblance Dharma Period, the third is the Ending Dharma Period, and the fourth is the Extinction Dharma Period. We are now in the Ending Dharma Period, which lasts for ten thousand years. Once it lapses, all sutras will naturally vanish except this Infinite Life Sutra.

So, only the Pure Land teaching is the original intent of Shakyamuni Buddha. This is because the Infinite Life Sutra, spoken by Shakyamuni Buddha, will not vanish. It will continue to deliver sentient beings in the world, when all other teachings have been extinguished.

佛法流通在我們這個世間有四個時期：第一個時期叫做正法時期，第二個叫做 像法時期，第三個叫做末法時期，第四個叫做滅法時期（沒有法了）。 我們現在就是末法時期，末法時期有一萬年的時間，一萬年的時間過了，所有 其他經典就自自然然地消失掉了，沒有消失的就是這部《無量壽經》。

所以， 唯有淨土法門才是釋迦牟尼佛本懷中的本懷，因為即使將來所有的法都滅了， 宣說釋迦牟尼佛本懷的這部《無量壽經》不會滅，會繼續留在世間度眾生。

Namo Amituofo!

Mar 28 2019

Mar 28, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

(continued)
The ancient monks of the Japanese Pure Land School described those following the 20th Vow as like “a fish on the hook that will not stay in the water for long”. It means, a fish swallows a hook; though it is still in the water, it will be pulled to the shore in one day.

In this lifetime, though you may not genuinely believe and earnestly aspire to be reborn in the Land of Bliss, you will be hooked and pulled by Amitabha to the shore of the Land of Bliss in one day, because you have made a karmic connection with Amitabha.

日本淨土宗的古代大德形容第二十願是「吞鉤之魚，在水不久」，意思是說，好像吞了鉤的魚，即使現在仍留在水裏，可是終有一天會被拉上岸來的。

這一輩子雖然你沒有真切願生極樂世界，可是既然跟彌陀結緣了，總有一天會被彌陀鉤往極樂世界的岸上的。

Namo Amituofo!

Mar 27 2019

Mar 27, 2019
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

Upon hearing Amitabha’s Name, he knows: the Land of Bliss exists, he should always recite Amitabha’s Name, and he also wishes to be reborn in the Land of Bliss. However, his aspiration for rebirth is not earnest enough, so he cannot be reborn in this life.

Amitabha Buddha does not give up on such a person; but, waits until the ideal conditions arrive, guides him to arouse the true mind, earnest aspiration, and recite Amitabha’s Name for rebirth. If he cannot be reborn in this life, he will be reborn in the next life, or soon thereafter. This explains the 20th Vow, which is called the Vow of Making Karmic Connection. He has already made the karmic connection with Amitabha and Amitabha will never forsake him.
(to be continued tomorrow)

有人這一輩子聽到彌陀的名號，曉得有極樂世界，平常也念念佛，也想往生極樂世界，但是願生心並不真切，所以這輩子沒有往生。

這樣的人阿彌陀佛也沒有放棄他，一直在等待機緣，引導他生起真切願生心來念佛而往生極樂世界，這輩子不成，下輩子，下輩子不成，下下輩子……，所以第二十願叫做「結緣願」，已跟彌陀結了往生之因緣，彌陀就永不放棄。

Namo Amituofo!