May 13 2020

May 13, 2020

Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha

皈命彌陀

Taking refuge in Amitabha is already contained within the practice of Amitabha-recitation.

皈命彌陀展現在念佛當中。

Namo Amituofo!

May 12 2020

May 12, 2020

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

淨土信仰

Because some practitioners lack the foundation of theoretical teachings, they think: though they have been assured of rebirth through Amitabha-recitation they are still suffering with afflictions, heavy karmic obstructions, and unceasing miscellaneous thoughts. They have no pure mind and no excellence in the skills of practice, So, they are afraid that they cannot be reborn.

They have these ideas because they lack understanding of Pure Land teachings, and they don’t understand Amitabha’s boundless compassion. If they can study the Pure Land teachings of the Shandao tradition, the sun of faith will brighten the sky of their hearts and all of their doubts will be removed.

有人教理基礎不夠,以為雖然平生多念,念念不捨,但依然煩惱熾盛,業障深重,妄想紛 ,雜念叢生,沒有清淨心,沒有功夫成片、夢寐一如,恐怕難得往生。

有這觀念,就是尚不知淨土宗的教理,不知彌陀的慈悲。如果能夠薰習善導大師的淨土教義,所有這些疑問,必能煙消雲散,而信日朗天。

Namo Amituofo!

May 11 2020

May 11, 2020

Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land School: Worldly Truths

淨土宗宗風俗諦

Although we are Pure Land practitioners with the aim of attaining rebirth through Amitabha-recitation, and attaining the enlightenment of unsurpassed Buddhahood in the Pure Land, we should strive to work for sentient beings like horses and cows, according to our conditions, without any hesitation, and as much as we can. We do this because our purpose in studying Buddhism is to become a Buddha who serves sentient beings.

我們雖是淨土法門,以念佛往生淨土,在淨土證無上佛果為宗旨;然而學佛既為成佛,成

佛本為眾生,則今生現世也應隨緣盡力,為眾生做事,甚至為眾生做馬做牛,只要我們能力所及,便應當仁不讓。

Namo Amituofo!

May 10 2020

May 10, 2020

An excerpt from the Chapter on the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

善導大師語錄

《觀經疏》〈散善義〉:

If we have right mindfulness (of assured rebirth through exclusive Amitabha-recitation) near the end-of-life, a golden lotus flower will come to carry us to the Land of Bliss.

臨終正念,即有金華來應。

Namo Amituofo!

May 9 2020

May 9, 2020

Master Huijing’s Short Dharma Teachings about the Amitabha Sutra

《佛說阿彌陀經》

(Continued)

The second meaning is: To discuss the method to gain rebirth. For rebirth in the Land of Bliss, if we follow the practice of meditative and non-meditative virtues in the world, which are few in virtuous roots and blessings, we cannot attain rebirth. However, upon hearing of Amitabha Buddha, if we hold fast to his Name, that is the method to gain rebirth.

The third meaning is: sincere validation by the buddhas in the six directions. Shakyamuni Buddha is concerned about doubts among sentient beings in the ten directions , who may not trust what he says. So, he invites the buddhas in the six directions (“six” extending to “ten”) to validate that Shakyamuni Buddha’s words are true, and to urge us to believe and accept them without any doubts.

第二點，示往生方法。要往生極樂世界，如果依我們在這世間所修的定善散善，都是屬於少善根、少福德因緣，這個不能往生；聞說阿彌陀佛之後，而執持名號，這個就是往生的方法。

第三點，六方諸佛證誠。釋迦牟尼佛耽心因我們十方眾生疑心很重，單單祂一個人所講的，我們不能信任，所以又舉出六方（六方即是十方）諸佛來證明釋迦牟尼佛所講的是真實不虛的，以勸導我們信受，不要懷疑。

Namo Amituofo!

May 8 2020

May 8, 2020

Master Huijing’s Short Dharma Teachings about the Amitabha Sutra

《佛說阿彌陀經》

Pure Land practitioners regard the Amitabha Sutra as the Dissemination Part of the Contemplation Sutra.

There are three general meanings in the Amitabha Sutra:

The first meaning is: To praise the circumstantial and 

 primary rewards of the Land of Bliss. This is done to nurture our admiration and appreciation of the Land of Bliss,and awaken our aspiration to be reborn there.

(to be continued tomorrow)

自古以來，淨土行人大都認為：《阿彌陀經》就是《觀經》的流通分。

《阿彌陀經》的大意有三點：

第一點，讚極樂依正。《阿彌陀經》一開始講依報莊嚴、正報莊嚴，目的是引發我們對極樂世界的嚮往心、歡喜心，讓我們生起求生極樂世界之心。

Namo Amituofo!

May 7 2020

May 7, 2020

Master Huijing’s Short Dharma Teachings about the Buddha' s Enlightening Motto

醒世箴言

(continued)

3. Affiliation to the next life – Near the end-of-life, we know we cannot attach to our body or circumstances. We wonder, is there another world after death? Will it be filled with happiness or suffering?

When we are focused on our family, career, or accumulating possessions, we don’t think of this matter. We never plan or prepare for the great matter of birth-and-death until we are close to death. As it is said in the Sutra, “ as we approach the end of life, regret and fear plague our thoughts.”

（三）當生愛——臨終時，知道境界、身體都執著不了，又是死後有沒有另一世界，苦或樂。他最後最關心、執著的就是未來的這件事，這叫當生愛。

活著的時候，沒想到死後這件事情，將一生的青春奉獻在兒女身上，浪費在貪圖五欲之上，從來沒有為自己的生死大事準備過、計畫過，直到要死了才懊悔起來，所以經典上說「大命將終，悔懼交至」，內心既懊悔，又懼怕。

Namo Amituofo!