July 13 2019

July 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 learn how to appreciate and realize the great compassionate mind of Amitabha Buddha. Though we may not reach his state of mind in this world, we can look forward to having it. So, we should take up any responsibilities, resolve any matter or adverse circumstances with this attitude, as much as we can. In particular, when we receive criticism from any person, we should humbly review our fault, and joyfully accept their comments. We should treat it as the augmentative cause to strengthen our patience and improve our personality. These people are actually our good advisors!

The ancient people said, “We are delighted upon hearing criticism from others, and we rejoice and bow upon hearing of virtuous acts.” In other words, we should joyfully accept any good advice and sincerely thank those who teach us the virtuous practices, because we cannot accomplish virtuous conduct without them. The ancient people also said, “It is an emancipation if we don’t argue with others in cases of dispute, and it is a prosperity if there is no business in the Buddhist order.”

我們都應學習體會阿彌陀佛的大悲心,雖不能至,心嚮往之。因此, 對任何艱難的事情, 都要儘量承當, 尤其對於來自任何人的任何批評, 都要虛心檢討、歡喜接受, 這對我們的能力、修為都是一種增上緣, 要視之為善知識。

古人說:「聞過則喜,聞善則拜」,亦即對我們善意的勸告要歡喜接受,向指示我們善法的人感謝而拜,因為他們成就了我們的德行,何況古德說:「是非以不辯為解脫,佛門以無事為興隆」。

Namo Amituofo!

July 12 2019

July 12, 2019
A quote from Master Shandao’s “In Praise of Pratyutpanna”
善導大師語錄

A text stating “always be thankful for the Buddha’s grace”

Work hard, keep working hard, and practice diligently. Have a sense of shame and always be thankful for the Buddha’s grace.

《般舟讚》「常懷慚愧」之文:

努力努力,勤而行之,常懷慚愧,仰謝佛恩。

Namo Amituofo!

July 11 2019

July 11, 2019
Master Huijing’s Short Dharma Teachings about the Contemplation Sutra
《佛說觀無量壽經》

(continued)

Flipping the Contemplation Sutra over and over again solely leads people of different aptitudes to one single practice , the exclusive recitation of Amitabha’s Name. It declares that the 18th Vow is the king and fundamental vow out of Amitabha’s 48 vows. It explains the meaning of “even ten times” stipulated in the 18th Vow.

It also matches a saying in the Chapter of Profound Meaning: “All good and evil ordinary beings will not attain rebirth [in the Pure Land] without recourse to the karmic power of Amitabha’s Great Vow as the augmentative cause. It explains how all good and evil ordinary beings can entrust themselves. “Always exclusively recite Amitabha’s Name.”

With this text, Master Shandao indicates that the purpose of the Contemplation Sutra is to lead people of different aptitudes to converging in the 18th Vow. (like all stars accompanying the North Dipper, or all rivers flowing towards the great ocean)If we follow the practice of “always exclusively reciting Amitabha’s Name”, we are assured of reaching the unconditioned land of nirvana.

《觀經》一部的千開萬闔，在於引導群機進入「一向專稱」的一行。此「一向專稱」的宣示，即是《大經》阿彌陀佛四十八願之中本願王──第十八願之「乃至十念」的解釋。

亦是〈玄義分〉所言：「一切善惡凡夫得生者，莫不皆乘阿彌陀佛大願業力為增上緣」的內容，亦即一切善惡凡夫如何乘託？「一向專稱」即是乘託。

善導大師以此文顯示《觀經》一部之目的在於導歸定散諸機進入第十八願。猶如群星拱北斗，萬流歸大海；若依一向專稱之行，必至無為涅槃之土。

Namo Amituofo!l

July 10 2019

July 10, 2019
Master Huijing’s Short Dharma Teachings about the Contemplation Sutra
《佛說觀無量壽經》

(continued)
This conclusion indicates that we should abandon the Path of Importance (self-power meditative and non-meditative virtues), and follow the Path of the Great Vow(exclusive recitation of the Buddha’s Name.)Though the text is short, the message is strong. It reveals the ultimate meaning of the Pure Land School, like the clearing of clouds to see the sun that shines alone. It is also like the flowerthat withers and the lotus seeds are produced. This is direct and straightforward, not expedient at all.

This text is the core teaching, the bone marrow, the crystallization of the entire Contemplation Sutra. It is also the principle, guideline, eyes, and feet of the teaching of Pure Land. It is the final destination of the sixteen contemplations depicted in the Sutra.

(to be continued tomorrow)

此結論顯明捨自力定散之「要門」，依專稱佛名之「弘願」。此文雖短，筆力萬鈞；淨宗宗義，如撥雲見日，朗然獨照，似華落蓮成，不帶方便。

此文是整部《觀經》的核心、骨髓、結晶，是淨教的宗旨、方針、目足，是十六觀的千里來龍，在此結穴。

Namo Amituofo!

July 9 2019

July 9, 2019
Master Huijing’s Short Dharma Teachings about the Contemplation Sutra
《佛說觀無量壽經》

Master Shandao also says, “Though Shakyamuni Buddha has spoken of the benefit of attaining rebirth by practicing the meditative and non-meditative virtues, it is understood that, given Amitabha Buddha’s fundamental vow, Shakyamuni’s intention is that sentient beings should always recite the name of Amitabha Buddha exclusively.

The above text is known as “abandonment of the Path of Importance and establishment of the Path of the Great Vow”, which is stated at the end of the fourth fascicle (The Meaning of Non-Meditative Virtues) to explain the Chapter of Dissemination in the Contemplation Sutra.

It is the conclusive statement of the Commentary on the Contemplation Sutra.

(to be continued tomorrow)

上來雖說定散兩門之益，望佛本願，意在眾生，一向專稱，彌陀佛名。

此文名為「要弘廢立」之文，在《觀經四帖疏》第四卷〈散善義〉之末尾，亦即解釋《觀經》〈流通分〉之文。

此是《四帖疏》之結論。

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!