Dec 31 2018

Dec 31, 2018
Master Huijing’s Short Dharma Teachings about Attributes of the Pure Land Sect of Buddhism: Worldly Truths
淨土宗宗風俗諦

A passage from the I Ching can be taken as our “mirror” to reflect on the cultivation of morality – Scoundrels shift blame and snatch credit. Ordinary people cover up mistakes and flaunt their achievements. Superior persons decline acclaim and reward for their accomplishments. Those of surpassing virtue share the bitterness and blame from others' errors.

Generally, people would like to shift shame, or even cover it up when something happens. They won’t honestly tell others about their mistakes. A lay person should confess mistakes, and review their behaviors to seek improvement, not to mention a Buddhist practitioner.
(to be continued)

《易經》有一段話是我們修身很好的法鏡：「諉罪掠功，小人之事；掩罪誇功 ，眾人之事；讓美歸功，君子之事；分怨共過，盛德之事。」

發生事情的時候，一般人通常都會諉罪，甚至是掩罪，更不用說坦誠地將自己 的過失發露出來。承認過失、反省改進是一般人應有的態度，更何況是修行人？

Namo Amituofo!

Dec 30 2018

Dec 30, 2018
A quote from Master Shandao’s Commentary on the Contemplation Sutra
善導大師語錄

A passage about ‘ a simple explanation of exclusive Amitabha-recitation in the three Pure Land sutras’

Among the various practices, though many of them are virtuous, they are not comparable to Amitabha-recitation at all. That is the reason why the functional capacity of Amitabha-recitation is so widely extolled everywhere in the sutras.

The 48 Vows of the Infinite Life Sutra merely explain that exclusive recitation ofAmitabha Buddha’s name leads to rebirth in the Land of Bliss.

The Amitabha Sutra shows that, whether for a day or seven days, recitation of Amitabha’s name results in rebirth.

The passages about meditative and non-meditative virtues in this sutra [the Contemplation Sutra] merely underscore that exclusive name-recitation leads to rebirth.

《觀經疏》「三經唯明專念」之文
自餘眾行，雖名是善，若比念佛者，全非比較也。 是故諸經中，處處廣讚念佛功能。

如《無量壽經》四十八願中，唯明專念彌陀名號得生。

又如《彌陀經》中，一日七日專念彌陀名號得生。 又十方恒沙諸佛證誠不虛也。

又此《經》定散文中，唯標專念名號得生。

Namo Amituofo!

Dec 29 2018

Dec 29, 2018
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

(continued)
If sentient beings of the 19th Vow realize Amitabha’s compassionate mind, merits and virtues, they will know the merits and virtues produced by their Bodhi Mind are not real (detached from the Threefold Form).

The main cause and primary karma for rebirth in Amitabha’s Pure Land is his Name, as stated in his 18th Vow. If a person understands this point, he will return to the 18th Vow. It does not matter whether he is in the high, middle, or low tier. It takes no difference if he is a monastic or householder, has wisdom or not, is kind or evil, pure or impure. This is because all of them are of one kind of aptitude, the aptitude stated
in the 18th Vow - “sentient beings of the ten directions.”

如果第十九願的眾生體會到彌陀的悲心，體會到彌陀的功德，自覺到自己其實不是真的發菩提心，所修的諸功德並不是三輪體空的功德，要迴向往生淨土是不相應的。

往生彌陀淨土的正因正業，就在阿彌陀佛第十八願的名號當中，如果能夠理解到這一點的話，他就會歸入第十八願。不管他是上輩、中輩、下輩，不管他是出家、在家，有智慧、沒智慧，善人、惡人，清淨、不清淨，就通通是一種根機，是第十八願的根機，是第十八願的十方眾生。

Namo Amituofo!

Dec 28 2018

Dec 28, 2018
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

(continued)
So, sentient beings who accept and practice according to the 18th Vow and sentient beings who accept and practice according to the 19th Vow are very different. The difference is not made by Amitabha Buddha; but, lies in the aptitude of sentient beings. They have different understanding, belief and acceptance, so the practices are not the same.

Sentient beings of the 18th Vow rejoice within Amitabha’s Name, while those of the 19th Vow don’t. They do not understand the 18th Vow or Amitabha’s compassionate mind. Though they wish to be reborn, they have a temperament that believes they cannot be reborn if they haven’t created the conditions for rebirth, or haven’t reach a certain standard in cultivation. Thus, they take the Bodhi Mind and cultivation of various merits and virtues as conditions for rebirth.

(to be continued tomorrow)

所以，第十八願的眾生與第十九願的眾生是不同的，而且差別是很大的，這個差別不在於阿彌陀佛，是在眾生的根機，眾生因理解不同、信受不同，因此，行持也不同。

第十八願的眾生是優游自在於阿彌陀佛的名號當中，第十九願的眾生因為他不瞭解第十八願，他不瞭解阿彌陀佛的悲心，他固然想要往生，可是自己又起一個心情，認為如果沒有一種條件、沒有某一種程度，恐怕不能往生，所以，他以發菩提心、修諸功德來作為往生的條件。

Namo Amituofo!

Dec 27 2018

Dec 27, 2018
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

(continued)
“Sentient beings of the ten directions” mentioned in the 19th
Vow are different. They do not exclusively recite Amitabha’s Name; but, set forth the Bodhi Mind, and practice various merits and virtues through their own power. Then they sincerely dedicate their accumulated merits and virtues to rebirth in the Land of Bliss. They don’t exclusively rely on Amitabha; but, rely on themselves. In this respect, Amitabha Buddha does not unite with them, and Amitabha’s life force does not exist for them.

Amitabha only guarantees that he will welcome and receive them at the near end of their lives.Though they do not rely on Amitabha Buddha, he also delivers them to be reborn in the Land of Bliss.

第十九願的「十方眾生」就不是這樣的，他不是專稱彌陀佛名，他是以「發菩提心，修諸功德」，然後至心發願，欲生極樂世界的。他不是專靠阿彌陀佛，他是靠他自己，阿彌陀佛對這種的眾生來講，並不是綁在一起的，並不是生命為他而存在的。

而是跟他保證說，你如果將這些功德迴向願生極樂世界，為他保證在他臨終的時候，會來迎接他，使他即使沒有專依靠阿彌陀佛，阿彌陀佛也要救他，迎接他往生極樂世界。

(to be continued tomorrow)

Namo Amituofo!

Dec 26 2018

Dec 26, 2018
Master Huijing’s Short Dharma Teachings about the Infinite Life Sutra
《佛說無量壽經》

“Sentient beings of the ten directions” mentioned in the 18th
Vow refers to sentient beings who believe in and accept Amitabha’s deliverance, exclusively recite Amitabha’s Name, and aspire to be reborn in Amitabha’s Pure Land. A sentient being of this kind and Amitabha Buddha are one to one. Amitabha Buddha’s life exists for them, and they are bound together.

Moreover, Amitabha would not exist if he were unable to carry “sentient beings of the ten directions ” to rebirth in his Land of Bliss. ( as mentioned in the 18th Vow ) So, “sentient beings of the ten directions” and Amitabha Buddha must unite to form one inseparable entity and one inseparable existence.

(to be continued tomorrow)

第十八願的「十方眾生」是講「信受彌陀救度、專稱彌陀佛名、願生彌陀淨土」的眾生，這一種眾生跟阿彌陀佛是一對一的，阿彌陀佛的生命是為他而存在的，是綁在一起的。

而且，第十八願的「十方眾生」的往生之命之所以存在，也必須因為有阿彌陀佛生命的存在，他才能夠存在。所以，第十八願的「十方眾生」跟阿彌陀佛是結合在一起的，是一體不離的，是休戚與共，同一個生命的。

Namo Amituofo!

Dec 25 2018

Dec 25, 2018
Master Huijing’s Short Dharma Teachings about Taking Refuge in Amitabha
皈命彌陀

The way to clear the afflictions that lead to our suffering is through Amitabha Buddha. All sentient beings who rely on Amitabha’s deliverance and recite his Name exclusively, are certain of rebirth in Nirvana. (Where all forms of suffering are
eliminated)

「除苦惱法」在於彌陀本身，凡是全憑彌陀救度的業深障重之苦惱眾生，其苦惱立即消除，決定往生，不斷煩惱得涅槃，此後只要一向專稱彌陀佛名。

Namo Amituofo!