July 9, 2026

July 9, 2026 

Master Huijing’s Short Teaching about Pure Land Buddhism (I) 

淨土短文 (一) 

19. “Just as with the meaning of the Name”: Amitabha’s Name possesses inconceivably wondrous liberating power. 

If one's faith does not align with the meaning and function of the Name, then that faith is incomplete. 

Amitabha-recitation ultimately removes all doubts regarding the Buddha's function of saving sentient beings. Therefore, it can dispel the darkness of ignorance and fulfill all aspirations. 

To be in accord with the meaning of Namo Amitabha Buddha is called true and genuine practice. It is like accepting someone as your "Father". Before doing that you should know the father's heart. Knowing the father's possessions, one realizes that they are also the child's possessions. 

If one does not practice in accordance with reality, it means that faith is not complete. 

If one is not in accord with the meaning of Namo Amitabha Buddha, it means that our understanding is not complete. 

When faith is joyful and one practices in accordance with reality, faith is complete. When one hears the Name and is in accord with its meaning, hearing is complete.

(to be continued tomorrow)

19. (1 /4) 

如彼名「義」：作用，名號妙用。信與名義不相應則是錯誤之信。 念佛：念佛之救度眾生之功能而無疑，故能破闇滿願。 

與名義相應，即是如實修行，如口稱父親，當知父心，知父物則我物。 不如實修行相應：信不具足；與名義不相應：聞不具足。 

信心歡喜，如實修行故，信具足。聞其名號，與名義相應，聞具足。 

Namo Amituofo!

July 7, 2026

July 7, 2026

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Answer to Question 40 (5 /6):

The reason that the patient became ill and was unable to sleep may be traced to karma from past lives. It may even be that karmic creditors or adversaries from previous lives were invisibly disturbing her, preventing her from resting. 

When she heard the recitation of Namo Amitabha Buddha, however, those karmic obstructions were naturally eased and diminished. If karmic creditors were indeed involved, the merit and virtue of the recitations could also help dissolve those karmic entanglements and grievances. 

In essence, hearing and reciting Namo Amitabha Buddha are fundamentally the same in their effect. 

When we recite, the sound comes from the mouth, yet it originates from the mind. Even if our recitation is not accompanied by deep sincerity or profound concentration, the very act of reciting plants a seed within our eighth consciousness, the Alaya-vijnana (storehouse consciousness). 

Recitation involves the mouth and tongue, while hearing involves the ear. Both are functions of the six sense faculties. Where do these six faculties originate? They arise from the fundamental storehouse consciousness itself. Therefore, whatever we hear enters the Ālaya consciousness. Likewise, whatever we speak—whether good or bad, wholesome or unwholesome—also becomes a seed deposited within that consciousness. 

Now the sentence, “Namo Amitabha Buddha,” is the embodiment of Nirvāṇa itself. All virtues and merits are contained within it. Every merit accumulated by Amitabha Buddha throughout countless lifetimes and immeasurable kalpas of practice is fully encompassed within Namo Amitabha Buddha. 

What virtue exists in the universe that is not contained within this Name? 

Therefore, Namo Amitabha Buddha possesses inconceivable merit and extraordinary power.

As Namo Amitabha Buddha is heard again and again, its immense virtue and power are continuously infused into our storehouse consciousness. In this way, it is able to transform our karma. 

Why? Because the basis of karma itself resides within the Alaya consciousness. 

From the Buddhist perspective, karmic obstructions are ultimately empty, conditioned, and illusory in nature. The merits and virtues embodied in Namo Amitabha Buddha, however, are true and real. No matter how vast an accumulation of illusions may be, it cannot compare with even a small measure of genuine reality. 

Thus, when Namo Amitabha Buddha enters through the ear and reaches the storehouse consciousness, the false and illusory karmic obstructions stored there naturally begin to dissolve and lose their power. 

In the Pure Land teaching, this illustrates why hearing or reciting Namo Amitabha Buddha is not regarded as an ordinary sound or a mere religious practice. It is understood to embody Amitabha Buddha’s enlightenment, compassion, merit, and vow-power. As these qualities enter the consciousness of sentient beings through hearing and recitation, they gradually transform karmic tendencies and open the way to peace, liberation, and ultimately rebirth in the Land of Bliss. 

(to be continued tomorrow) 

40問：師父講的公案，就是地獄眾生聽到阿彌陀佛六字名號，即得往生。我們 人間是不是也有聽聞而往生的，請師父開示。(5 /6) 

答(5 /6)： 

那位患者之所以有病，之所以睡不著覺，是過去的業，甚至是過去的冤親債 主在她旁邊干擾，使她睡不著。那麼佛號一聽，無形中那些業障就消除了，甚 至如果有冤親債主在旁邊，也會化解冤親債主的業。

聽跟念其實是一樣的。當我們念的時候，雖然嘴巴念，但是必須是意業出 來的，即使不是從內心很至誠懇切地流露出來，可是我們只要念，至少就會 在我們的第八阿賴耶識裏種下一顆種子。念是口業，是舌根；聽是耳根，都是 六根之一。六根從哪裡來？就從我們根本的阿賴耶識來，所以，我們所聽到 的一定會進入我們的阿賴耶識；所講的話，講善言、惡言，好與壞，種種的語 言，也會成為一顆種子在我們的阿賴耶識裏面。 

好了，這句名號是涅槃的主體，萬善的功德通通在這句名號裏面，阿彌陀佛累生累劫所修的點點滴滴的功德，都容納在這句名號裏面。宇宙當中什麼功德這句名號沒有？所以，這句名號有驚人的大功德、大力量。這句名號的大功德、大力量一句一句地貫入我們的阿賴耶識裏面，便能轉我們的業。因為業的體在哪裡？在阿賴耶識裏面。業本身其實是虛假的、幻化的，而這句名號的功德卻是真實的。再多的虛假都不如一點點的真實。所以，這句名號耳根、一入阿賴耶識，阿賴耶識裏面所存有那些虛假的業障自然消除。 

Namo Amituofo! 

July 6, 2026

July 6, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Answer to Question 40 (4 /6): 

Let’s reflect on this example a little further. 

If that patient had happened to pass away at that very moment, it is quite possible that, through the power and function of Namo Amitabha Buddha, she would have been reborn in the Land of Ultimate Bliss.

However, because the karmic lifespan of her present body had not yet come to an end, the benefit manifested differently. She was able to fall asleep, her condition improved rapidly, and she continued living. However, if her lifespan had already reached its natural conclusion, would there not have been the possibility of liberation through rebirth in the Pure Land? This is because the inherent function of Namo Amitabha Buddha is precisely to bring about such deliverance. 

Our present body is a karmic-retribution body, a body formed by the karma of past lives. Therefore, where we are born, our physical appearance, our intelligence, the schools we attend, the career we pursue, the income we earn, whom we marry, how many children we have, whether we enjoy good health or suffer illness—all of these are inseparably connected with causes and conditions established in previous lives. They are continuations of the karma we have accumulated in the past. 

To use an analogy, suppose a bank passbook has become completely filled and must be replaced with a new one. The balance recorded in the new passbook does not begin from zero; it continues directly from the balance carried over from the old passbook. 

Likewise, our present life is like a new passbook. Although it appears new, it is actually a continuation of what came before. The circumstances of this life are the continuation and unfolding of the karmic accounts accumulated in previous lives. 

From the Pure Land perspective, when a person learns about reciting Namo Amitabha Buddha , a new factor enters this ongoing stream of karmic existence. The exclusive recitation of Namo Amitabha Buddha carries the power of Amitabha’s vows and merits. If the karmic conditions of life remain, its benefit may appear as peace of mind, relief from suffering, recovery from illness, or an extension of life. If the karmic lifespan has come to its end, that same recitation of Namo Amitabha Buddha will serve as the cause and condition for rebirth in the Land of Bliss. Thus, whether the result appears as continued life or as rebirth, the compassionate working of Namo Amitabha Buddha remains active and effective.

(to be continued tomorrow) 

40問：師父講的公案，就是地獄眾生聽到阿彌陀佛六字名號，即得往生。我們 人間是不是也有聽聞而往生的，請師父開示。(4 /6) 

答(4 /6)： 

我們可以來討論討論：如果這個病人當下要是斷氣了，那很可能也會借著這 句佛號的功能往生極樂世界。 

因為她業報之身還未盡，所以就使她能夠入睡，而且病情很快好轉，繼續 活下來；如果是應該壽終正寢的，豈不是就有解脫的可能？因為名號的功能 本身就是那樣的。 

我們這個身體，是業報之身，業報就是過去的業。所以，我們這一輩子出 生在哪個地方、身有多高、有沒有智慧、將來會讀到哪個學校、甚至所做的事 業、所領的薪水是多少、跟誰結婚、生多少個孩子、健康不健康，這個跟過去 世都有百分之百的關係，都是延續過去世而來的。 

好比我們銀行的存款簿，已經記滿了，要換一個新的存款簿，這個新的存 款簿的數目，一定是延續舊的存款簿下來的。現在我們的身體，就好比一個 新的存款簿，也是延續過去世的存款簿而來的。

Namo Amituofo! 

July 5, 2026

July 5, 2026

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Answer to Question 40 (3 /6): 

Another Example:

At the end of 1995, one of my relatives was hospitalized in Tainan. One afternoon, I went to visit this relative. As I entered the room, a patient from the neighboring ward followed me in. She was a woman about forty years old, yet she looked more like fifty or sixty. The area around her eyes was dark, her face was drawn and exhausted, her voice weak and feeble, and she walked very slowly. She appeared to be at the point of collapse. 

When she came in, someone brought her a chair to sit on. 

She told me that she had not slept for an entire week. It was not that she did not want to sleep—she simply could not fall asleep. This made her feel extremely miserable. Being ill and unable to sleep, she had naturally become very weak and looked almost lifeless. 

I said to her, “You should recite Namo Amitabha Buddha. If you do, you will be able to sleep.” 

She replied, “In my condition, how can I possibly recite?” 

I said, “If you cannot recite, that is all right. In a little while I will get a Buddha-recitation device for you. Just listen to the recitation of Namo Amitabha Buddha, and you will be able to fall asleep.” 

I quickly obtained a recitation device and told her to lie down in bed and simply listen to it. After that, I returned home. 

The following afternoon, I went again to visit my relative. As soon as I entered the room, I saw that the patient from the neighboring ward was already sitting there. She was chatting and laughing with everyone around her. Her complexion and appearance were completely different from the day before. She looked healthy, radiant, and full of energy. 

She thanked me and said: “Yesterday I lay in bed and, because I was afraid of disturbing others, I put the earphones from the recitation device into my ears.

Before I knew it, I had fallen asleep. I slept for a very long time, and when I woke up, I felt completely refreshed.” 

Just think about it: for seven days she had been unable to sleep at all, yet upon hearing the recitation of Namo Amitabha Buddha, she fell asleep. 

From that day onward, whenever she lay in bed, she listened to the recitations of Namo Amitabha Buddha. Even when sleeping, she continued listening to the recitations. Gradually and almost imperceptibly, her condition improved very rapidly, and within only a few days she was discharged from the hospital. 

This example illustrates that the sound of the recitation of Namo Amitabha Buddha can bring peace and stability to both body and mind. Even when a person is unable to recite personally, simply listening to Namo Amitabha Buddha may calm mental agitation, relieve distress, and promote physical and emotional well-being. In this way, the compassionate benefit of the recitations works naturally and quietly in the lives of those who hear it. 

(to be continued tomorrow)

40問：師父講的公案，就是地獄眾生聽到阿彌陀佛六字名號，即得往生。我們 人間是不是也有聽聞而往生的，請師父開示。(3 /6) 

答(3 /6)： 

再一件：一九九五年底，我有一位親戚在台南住院。一天下午，我去看望這位 親戚，進入病房的時候，後面也跟進一位住在隔壁病房的患者，是女眾，四十 歲，但看起來好像有五六十歲了，眼睛四周都是黑的，而且面貌很憔悴，講話 有氣無力，走起路來很緩慢，好像奄奄一息的樣子。她進來，人家就拿椅子給 她坐。她告訴我說，她整整一星期都沒有睡了，因為不能睡，睡不著，所以覺得很痛苦。又生病、又沒有睡覺，當然很虛弱，好像奄奄一息的樣子。 我就跟她說：「你要念佛，你念佛就能睡著。」

她說：「像我這個樣子，怎麼能夠念呢？」 

我就對她說：「你不能念沒關係，等一下我去請一部念佛機，你聽佛號的 聲音，就能入睡了。」 

我很快去請來念佛機，交待她躺在床上就放念佛機聽，然後我就回去了。 

隔天的下午，我又去探望我的親戚，一進門，隔壁房的那位患者已經事先 坐在那裏，而且跟大家有說有笑，氣色面貌也跟昨天大不一樣了，非常好看， 也有精神。她感謝我，跟我說她昨天躺在那裏，因為怕吵到別人，所以將念佛 機的耳機塞在耳朵裏，不知不覺就睡著了，睡了好久，一醒過來精神就很好了。 

你看，七天睡不著，不能睡，一聽佛號就睡著了。 

從此，她每天躺在那裏就是聽佛號，睡覺也聽佛號，所以無形中病情好轉 得很快，沒有幾天就出院了。 

Namo Amituofo! 

July 4, 2026

July 4, 2026

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Answer to Question 40 (2 /6): 

Let me cite a few examples.

In Shalu Township, Taichung County, Taiwan, there was a man suffering from terminal cancer. He had never practiced Buddhism. After being admitted to the hospital, he was placed in the intensive care unit, where the most critically ill patients are monitored around the clock by nurses. 

His cancer had already reached its final stage. As is often the case with terminal cancer, he endured severe pain. At times he would cry out in agony; when he was not crying out, he would still groan in distress. 

His family invited Dharma Master Xinguan to visit him. When the Master came, he brought along a Buddha-recitation device. He also introduced to the patient the splendor of the Land of Ultimate Bliss and the compassion of Amitabha Buddha. 

After speaking with him, the Master left the recitation device beside the bed and turned it on, allowing the sound of Amitabha’s Name to play continuously for him to listen to quietly. 

Although the patient was suffering greatly in both body and mind and was unable to recite Namo Amitabha Buddha himself ; but, whenever he heard the recitations, his suffering seemed to lessen. He became calm and peaceful. 

After approximately a day and a night, he passed away serenely and quietly. 

Of course, since we do not possess supernatural insight, we cannot know for certain whether he attained rebirth in the Pure Land or where he went after death. Nevertheless, this incident shows that simply hearing the recitation of Namo Amitabha Buddha can relieve physical and mental suffering. Moreover, 

without a prolonged period of agony, he was able to pass away peacefully within a short time. 

This demonstrates the inconceivable compassionate power contained within Namo Amitabha Buddha. Even when a person is unable to recite, or understand deeply because of illness and suffering; merely listening to the recitation of Namo Amitabha Buddha can bring comfort, tranquility, and ease at life's final moment.

(to be continued tomorrow) 

40問：師父講的公案，就是地獄眾生聽到阿彌陀佛六字名號，即得往生。我們 人間是不是也有聽聞而往生的，請師父開示。(2 /6) 

答(2 /6)： 

現在引用幾個例子： 

臺灣台中縣沙鹿鎮，有一位身患癌症的病人，沒有學佛，進入醫院，住在 加護病房（病情最嚴重的，必須要護士二十四小時觀察）。他得的癌症已經是 末期了，末期的癌症都很痛苦，所以有時會哀叫，不哀叫也會呻吟。他的家屬 請心觀法師去探望他，心觀法師去時帶了一部念佛機，同時向他介紹極樂世 界的莊嚴、阿彌陀佛的慈悲。講完了就將念佛機放在那裏，開著佛號讓他靜 靜地聽。這個患者雖然身心痛苦、念不出來，但一聽到佛號就不那麼痛苦了， 安靜下來了。好像經過一天一夜，就安詳地斷氣了。 

當然，我們沒有神通，不曉得他這麼一斷氣是往生了還是到哪裡去了。不 過從這裏我們可以知道，單單聽佛號的聲音，可以解除身心的痛苦，而不必 拖延時間，很快就走了。

Namo Amituofo! 

July 3, 2026

July 3, 2026

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

40. Question: In the story you mentioned, beings in hell heard the six-character Name of Amitabha Buddha and were immediately reborn in the Land of Bliss. Are there also cases in our human world of people attaining rebirth simply through hearing the Name? Please explain. 

Answer to Question 40 (1 /6): 

The rebirth of those hell-beings into the Land of Bliss was personally witnessed by a Brahman woman. She saw them leave hell, seated upon lotus flowers, and depart for the Pure Land. 

Then, are there people in our world who attain rebirth through hearing the Name? There certainly should be. 

If such cases occur, they would most likely take place at the end of a person's life. Whether that person had practiced Buddhism throughout life is a separate matter. What is crucial is that, at the moment of death, he or she hears the Name of Amitabha Buddha and thereby attains rebirth.

This is because the Name possesses the inherent power and function, to bring all who hear it and entrust themselves to it, to rebirth in the Land of Ultimate Bliss. The six-character Name, “Namo Amitabha Buddha”, is not merely a sound or a symbol; it embodies Amitabha Buddha’s fulfilled vow-power and saving virtue. Therefore, hearing the Name, awakening faith in it, and receiving its compassionate calling, become the direct cause for rebirth in the Pure Land. 

(to be continued tomorrow) 

40問：師父講的公案，就是地獄眾生聽到阿彌陀佛六字名號，即得往生。我們 人間是不是也有聽聞而往生的，請師父開示。 

答(1 /6)： 

地獄眾生往生極樂世界，是那位婆羅門親眼看到的，看到他們離開地獄乘坐 蓮花而去。那麼，我們這個世間是不是有聽聞而往生的呢？應該是有的。如 果有的話，應該是臨終的時候。他這一輩子有沒有學佛是另一回事，但臨終 的時候，是聽這句名號而往生的，因為名號本身的功能就是使聞信者都往生極樂世界。

Namo Amituofo! 

July 2, 2026

July 2, 2026

Q and A about Practicing Amitabha-Recitation 

Part Three - Assisted-Recitation near the End-of-Life 

第三部分 有關臨終助念

73 Question: What kinds of people are able to depart from this life peacefully and freely, with ease and composure? 

Answer: 

Quite often, it is those who are socially humble, simple, unlearned, and gentle-hearted. They are often the most sincere in their exclusive recitation of Namo Amitabha Buddha, and unconcerned with drawing attention to themselves. These are the ones who pass away most auspiciously. 

In summary, there are six common types: 

1. Those who practice diligently and without slackening 

Examples include Dong Ziming and Zheng Xibin, as recorded in Records of Nianfo Responses and Rebirth Experiences (Vol. 3). 

2. Those who are simple, humble, and unpretentious. 

Examples include Master Xiuwu and the Venerable “Cauldron-Leak Repairer”, both well-known for their plain and honest characters. 

3. Those who cultivate quietly and deeply without seeking recognition An example is Madam Zhang of Qingdao.

4. Those who are compassionate, gentle, and soft-hearted. 

Examples include Madam Ma of Quanyang and an elderly woman from Tainan. 

5. Those who possess a strong sense of renunciation 

An example is Master Yingke, whose earnest longing to leave this suffering world, inspired him to attain rebirth through wholehearted practice. 

6. Those who have deep wholesome roots from past lives. 

An example is the elderly Mr. Hu of Qianjiang. 

These examples suggest that an auspicious and peaceful passing is often associated not with worldly status, intellectual brilliance, or outward accomplishments ; but, with qualities such as sincerity, humility, perseverance, kindness, simplicity, faith, and wholehearted reliance upon Amitabha Buddha. Such people tend to recite Namo Amitabha Buddha with an undivided heart and are therefore more readily able to depart this life with peace, confidence, and freedom. 

73問：什麼樣的人會走時自在？ 

答：往往地位低下、愚鈍無智、心地善軟、老實念佛、不事張揚的人，會走得 好。略說有六：

一、精進不懈的人，如《念佛感應錄》第三集第151頁董子明、第153頁 鄭錫賓等。 

二、守愚樸實的人，如《念佛感應錄》第三集第136頁修無法師、第 138頁鍋漏匠師父等。 

三、沉厚潛修的人，如《念佛感應錄》第三集第155頁青島張氏。 四、慈柔善軟的人，如《念佛感應錄》第三集第272頁泉陽馬氏、第

318頁台南某老太。 

五、厭離心切的人，如《念佛感應錄》第三集第135頁瑩珂法師。

六、 宿有善根的人，如《念佛感應錄》第三集第215頁潛江胡老漢。 

Namo Amituofo!