May 13 2019

May 13, 2019
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School:
Worldly Truths
淨土宗宗風俗諦

We should tend to think positively in all matters, because what we think will produce its respective outcome. So, however we think, act, speak, and behave, the retributive effect will eventually return to us.

The universe is round, and our mind prevails throughout the entire universe. What we think and how we act will match , and be connected with the respective realm. A good thought will match and be connected with a good realm; a bad thought will match and be connected with a bad realm.

(to be continued tomorrow)

凡事要往正面思惟,因為有什麼心念就會帶來什麼事情,我們起心動念,乃至言語行為,最後都會回歸到自己的身上來。

宇宙是圓的,我們的心是遍通整個天地宇宙的,所以我們的起心動念,就會跟宇宙中相應的境界感通了。起好的念頭，就會跟宇宙中好的境界感通起不好的念頭，跟宇宙中不好的境界感通。

Namo Amituofo!

May 12 2019

May 12, 2019
A quote from Master Shandao’s Commentary on the Contemplation Sutra

善導大師語錄

A text about ‘all speaking of wonderful teachings’-

All adornments can speak of the wonderful dharmas (teachings).

《觀經疏》「皆說妙法」之文:

一切莊嚴,皆能說於妙法。

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 10 2019

May 10, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

(continued)

“Life to be taken in refuge”- This is viewed from our side. It means we do not resist Amitabha’s calling. We simply obey and follow Amitabha’s “desire to be reborn”, which is equivalent to “aspire to be reborn” on our side. It is a kind of mind of aspiration to rebirth, and also the mind of taking refuge. It is our life that returns to Amitabha in accordance with his calling.

“Action of taking refuge and returning our life”- taking refuge and returning our life to Amitabha Buddha, This act is the most thorough kind of taking refuge. It is because life is the most precious thing in the world. To surrender our life to another being( Amitabha) in this way, we “elongate and sacrifice our life to the farthest extent.”

「歸於命」：從我們來講，是「歸於命」，也就是我們對於阿彌陀佛對我們的 呼喚，我們不加反抗，而是隨順，阿彌陀佛說「欲生我國」，我們就「願生彼 國」，這一種願生彼國的心，也就是歸命的心，就是歸順阿彌陀佛的呼喚。

「歸投命」：把我們的生命歸投阿彌陀佛。這種歸命，可以說是最徹底的歸 命。因為天底下最貴重的就是生命，能夠把自己全部的生命歸給對方，所謂 「盡形壽，獻身命」，當然是最貴重、最徹底的。

Namo Amituofo!

May 9 2019

May 9, 2019
Master Huijing’s Short Dharma Teachings about Taking Refuge
歸命彌陀

The meaning of taking refuge is of Three Tiers: 1. Life in which we should take refuge, 2. Taking refuge in life 3. Action of taking refuge and returning our life.

On the side of Amitabha Buddha, Amitabha Buddha calls us to “desire to be reborn in my Land” in the 18th Vow. After Amitabha Buddha makes the 48 vows for us, he keeps on calling to us to accept and follow his deliverance. So, it is in HIS life that we should take refuge.

歸命有三重之意，就是「歸之命」、「歸於命」、「歸投命」。

從阿彌陀佛那一邊來講，是阿彌陀佛在第十八願所發出的「欲生我國」的呼喚。阿彌陀佛自從為我們發下四十八大願以後，就一直在呼喚我們歸順祂的救 度，所以從佛來講，是「歸之命」。

Namo Amituofo!

May 8 2019

May 8, 2019
Master Huijing’s Short Dharma Teachings about Deep Faith in Aptitude and Teaching
機法深信

The main cause of rebirth is two kinds of deep faith, without a single thought of doubt. Regardless of attaining meditative and non-meditative virtues, and committing the gravest offenses, rebirth of all sentient beings of the ten directions depends on this kind of faith – deep belief in “attaining rebirth by reciting Amitabha’s name - for one’s whole life, ten times, one time, or even for one thought”.

When this kind of deep faith arises in one’s mind at the time near death, one can be reborn in the Land of Bliss at that moment, even if one doesn’t have enough time to recite orally. If a person is able to extend his life , he should recite this Name for the the remainder of his life.

一念無疑的二種深信是往生的正因，不論定善，不論散善，不論逆惡，十方所 有一切眾生，往生在此信心，信「上盡一形，下至十聲一聲一念，亦得往生」。

發起此信之當時即已臨終，來不及口稱念佛，則當下往生極樂；若壽命延長之 間，則盡形壽稱名念佛。

Namo Amituofo!

May 7 2019

May 7, 2019
Master Huijing’s Short Dharma Teachings about Right View on Buddhist teachings
佛法知見

There is another kind of Amitabha-reciter. Though they see the Buddha’s body, they do not attach to what they see, as they have no idea of “self-power”. They do not consider seeing the Buddha to be a condition of or assistance in rebirth. So, whether they see the Buddha or not, they simply continue exclusively reciting Amitabha’s Name as usual, as taught by Master Shandao, the de facto founder of the Pure Land School. This is known as “Name-recitation in accordance with the Fundamental Vow”.

These Amitabha-reciters are embraced by the Buddha in their lifetime, and their rebirth is assured. Their light and life are the same as Amitabha’s ; so, what else do they need? Do they need to see the Buddha’s body, as an expedient means to facilitate their rebirth and realization of Buddhahood?

念佛行者之中，亦有一類，雖見佛色身，然無自力心，不執所見，不以所見為 往生之助，見如不見，依然如宗祖善導大師所言：「一向專稱彌陀佛名」，所謂「本願稱名」。

本願稱名之念佛人，平生在佛攝取之中，往生決定，光壽同佛，尚何不足，須藉見佛色身之方便，以資往生及證果乎？

Namo Amituofo!