September 18, 2026

Sept.18, 2026

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻

Metaphor 72: The Dual Roles of Firefighting and Fire Prevention 

Just as a fire department plays dual roles by both extinguishing fires and preventing them, Amitabha’s deliverance also has two aspects. The very

establishment of a fire department is to extinguish fires in the event of an outbreak and to advise on fire prevention and fire hazards. These dual functions are integral and inseparable, employing different means to fulfil the same goal: to safeguard citizens’ lives and property. 

It is no use focusing solely on extinguishing fires without a commitment to prevention, and no use focusing on prevention without preparing to extinguish fires. It is essential to maintain stringent fire prevention measures while also being prepared to fight fires at any time. People should not neglect fire prevention or even intentionally start fires simply because a fire department is in place to extinguish them. Nor should they doubt the readiness of the fire department to respond to a fire simply because they are advised to take fire safety precautions. 

The original intent of the 18th Vow of Amitabha Buddha is to extinguish the metaphorical fires of the Three Realms where sentient beings exist (the realms of desire, form and formlessness). It also rescues those who are trapped in the infernal flames of hell, where those who have committed the five gravest transgressions and slandered the right Dharma suffer. This vow also includes an admonition to deter sentient beings from committing these two types of severe offenses. 

In the Chinese text of the 18th Vow, the first seven sentences, totalling 28 characters, symbolize the act of extinguishing fires and represent the compassionate embrace of Amitabha’s deliverance. The final two sentences, with eight characters, serve as a preventative measure, akin to fire prevention, stating the exception of those who commit the five gravest transgressions or slander the right Dharma. 

Whether through compassionate embrace (extinguishing fires) or prevention (deterring offenses), Amitabha’s aim is to protect sentient beings and guide them to his Land of Bliss. Both aspects are equally indispensable: the compassionate embrace forms the unchanging promise of deliverance, and prevention serves to enhance it. Understanding this, we should strive to avoid evil actions, particularly the five gravest transgressions and slandering the right Dharma.

72. 滅火防火喻 

又像消防隊。消防隊有兩種作用，「消」是滅火，「防」是防火。成立消防 隊的目的就是為了出現火災時滅火，但同時在火災沒有發生時要防火。也就 是有火時滅火，無火時防火。滅火、防火是一體的、不分的，是同一個目的的 兩種不同的手段，都是為了保護公民生命財產的安全。 

只防火不滅火不行，只滅火不防火也不行。必須嚴格防火的同時準備 救火滅火，隨時準備救火的同時不放鬆防火安全。人們不能因為有消防隊滅 火，就不注意防火，甚至隨便縱火；也不能因為被要求防火安全就懷疑說：萬 一失火了，恐怕消防隊不來救吧？ 

阿彌陀佛發第十八願，本意就是為了滅救眾生三界火宅之火，乃至五 逆謗法的地獄之火，因此必須謹防眾生造此二罪。前面七句二十八個字攝取 ，如同是滅火；後面「唯除五逆，誹謗正法」二句八個字抑止，如同防火。 

不管是攝取還是抑止，目的都是為了保護、救度眾生往生極樂。攝取和抑止 二者都不可少，攝取是永不改變的大前提，抑止是為了更好地攝取。瞭解這 一點，我們就會平時謹慎不犯惡，至少不犯逆謗的大罪大惡。 

Namo Amituofo! 

September 17, 2026

Sept.17, 2026

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

淨土短文 (一) 

The Lotus Sutra is spoken for sagely beings: 

“The Lotus Sutra is for those of profound wisdom. 

Those of shallow understanding who hear it will become confused and unable to comprehend it. 

It is beyond the capacity of Srakavas and Pratyekabuddhas to understand this sutra. 

Do not expound this sutra to those who are lacking wisdom. If there are those of vigorous virtuous roots, whose wisdom is clear and penetrating, 

Who are learned, have a strong memory, and who seek the Buddha Way, then such people may be taught this sutra.” 

— Parable Chapter (Chapter 3) 

Beyond the Lotus Sutra, there is the True /Real Teaching: 

“If there are those who do not believe in and accept the Lotus Sutra, offer other profound teachings of the Tathagata. 

Share the teachings to benefit them, and bring them joy.” 

— Entrustment Chapter (Chapter 22) 

The Great Sutra provides the basis for the profound Dharma:

“Recite Namo Amitabha Buddha and aspire to be reborn in His Land. If one hears this profound Dharma, 

rejoices in it, and accepts it with faith and delight, 

he will certainly be reborn in Amitabha’s Pure Land.” 

26 法華為聖說： 

斯法華經，為深智說，淺識聞之，迷惑不解； 

一切聲聞，及辟支佛，於此經中，力所不及。 

無智人中，莫說此經，若有利根，智慧明了， 

多聞強識，求佛道者，如是之人，乃可為說。(譬喻品) 

法華之外有真教：此法華經，不信受者，當於如來，餘深法中，示教利喜。(囑 累品) 

大經是深法之據：念無量壽佛，願生其國，若聞深法，歡喜信樂，不生疑惑。 

Namo Amituofo!

September 16, 2026

Sept. 16, 2026

Clarifying Doubts About the Pure Land (II) 

淨土釋疑(二) 

Answer to Q47: (3 /3) 

Basically, the Buddha stipulated that monastics should not keep pets, because doing so can take up time that should be devoted to cultivation and can also obstruct rebirth. Why? Because human beings are attached to things. Once we live together, affection naturally develops; once there is affection, it becomes difficult to part from one another. This can therefore become an obstacle to rebirth. 

It is not the case that, simply because we practice the Pure Land Dharma, and recite Namo Amitabha Buddha all day long, we will have no troubles or suffering whatsoever. That is not how it works. 

Suffering can be divided into “fundamental suffering” and “secondary suffering.” The fundamental suffering is birth-and-death and cyclic existence. Even if birth-and-death have been resolved, as long as we are still alive, secondary forms of suffering will remain—for example, disappointment in relationships, failure in one's career, unfilial children, an unhappy family life, and so forth. 

However, because one's fundamental affliction has been resolved, there will be a sense of peace and assurance within. One knows that this human life lasts only a few short decades, and after those decades, these troubles will be gone.

Basically, as Buddhists, it is best if we can live freely and at ease. We should avoid adding unnecessary attachments and concerns to our lives. Where there is attachment and concern, there is no freedom. 

續答Q47: (3 /3) 

基本上，佛陀規定出家人是不可以養寵物的，因為，這個會佔據修行的時間， 同時也會障礙往生，為什麼？人都有執著，相處就一定有感情，有感情就會 難分難捨，這樣就會障礙往生了。並不是我們學淨土法門，一天到晚都念這 一句彌陀名號，心裏就完全沒有苦惱，不是這樣的。 

苦惱有分「根本苦惱」和「支末苦惱」，根本的苦惱就是生死輪迴，如果生死輪 迴雖然解決了，但只要生命還在的話，支末的苦惱還是有的，比如感情不如 意、事業失敗、兒女不孝、家庭不美滿……等等。 

不過，因為他的根本煩惱已解決，所以他的內心會有一種安心，因為他知道 人生只不過是短短幾十年，幾十年之後這些苦惱就沒有了。基本上，我們學 佛的人，能夠自由自在最好，不要增加一些無謂的牽掛，牽掛就不自在。 

Namo Amituofo!

September 15, 2026

Sept. 15, 2026 

Clarifying Doubts About the Pure Land (II) 

淨土釋疑(二)

Answer to Q47: (2 /3) 

There was a very poor family in Japan whose ancestors, generation after generation, had made their living performing with monkeys. This man had several monkeys, and one of them had served him for many years. It had grown old and had a very spiritual nature. The man himself was a Buddhist who practiced Amitabha-recitation. Whenever he recited Namo Amitabha Buddha, this old monkey would sit nearby and recite along with him. It would even put its palms together in reverence to the Buddha or pick flowers and grasses as offerings to the Buddha. 

One day, the monkey died. That night, the man dreamed that the monkey appeared to him in the form of a dignified human male and expressed its gratitude, saying that through reciting Namo Amitabha Buddha it had already been reborn in Amitabha’s Land of Bliss. 

The cats and dogs around you are like that monkey. You should carefully guide them so that they may attain rebirth and liberation. Of course, this should be done according to your own ability. 

(to be continued tomorrow) 

續答Q47: (2 /3) 

日本有一戶很貧困的人，他的祖先代代都是靠耍猴子的技藝謀生。他有幾隻 猴子，其中一隻已經為他服務很多年了，老邁了，這隻猴子也很有善根，他本 身又是學佛念佛的人，他念佛的時候，這隻老猴子會在旁邊跟著念佛，甚至 會合掌禮佛或摘花草來供佛，有一天，這隻猴子死去了，當夜他夢到這隻猴 子顯現很端正的男身來跟他答謝感恩，說由於念佛的關係，他已經往生極樂 世界了。你身邊的貓或狗，就像那隻猴子一樣，必須要謹慎引導使其能往生 解脫。不過，這當然是量力而為。

Namo Amituofo!

September 14, 2026

Sept.14, 2026 

Clarifying Doubts About the Pure Land (II) 

淨土釋疑(二) 

Question 47: 

I would like to ask the Master about something. Ever since I was little, my family has kept pets, and now I have many cats at home. Whenever I see animals outside that are hungry or suffering in the cold, or small animals that have been injured in traffic accidents, I do my best to take them to a hospital. These things often take up quite a lot of my time. Sometimes I don't want to spend so much time on them; but, at the same time, I cannot bear to leave them. Because of this I sometimes feel troubled. I wonder if there is something wrong with my way of thinking? 

Answer to Q47: (1 /3) 

This motivation comes from a Bodhisattva-like heart and is worthy of praise. It is very good! 

If you see a dead dog or cat outside, you can bury it, give it the Three Refuges, offer it teachings, and recite Amitabha’s name for it, hoping that through this connection it may be reborn in Amitabha’s Land of Bliss. 

If an animal is injured, you can recite Amitabha’s name for it, enabling it to be released from its karmic obstacles and offenses, and you also can take it to a hospital for treatment. However, as much as possible, try not to keep the animals yourself. Instead, you can send them to a place that specializes in caring for and sheltering animals. 

If you simply cannot bear to part with them and must keep them, then play recordings of Amitabha’s name at home, teach them the Three Refuges, and explain the Buddha Dharma to them. If the opportunity arises, you can also invite them to recite Amitabha’s name together with you. This is because, if they

encounter other people, they may not have the opportunity for liberation; but, because they have encountered you, they have a connection with liberation. If they encounter you yet fail to attain liberation, it would be a great pity—almost as though they had never encountered you at all. 

(to be continued tomorrow) 

第47問：我想請示上人，從小家裏就有養寵物，現在家也養了很多貓咪，出門 看到受餓、捱凍的一些動物，或是看到出車禍的小動物，我都是盡自己的能 力把牠們送到醫院。這些事情常常佔據我不少時間，有時我不想在這些事上 花這麼多時間，但內心又捨不得，所以有時候會苦。不知是否自己的觀念上 有錯誤？ 

答：這種存心是菩薩心腸，值得讚歎，很好！ 

如果在外面看到死狗死貓，就把牠埋掉，幫牠皈依，為牠開示、念佛，希望牠 有這個緣往生極樂世界，這也是牠們的福報。受傷，也是為牠念佛，讓牠懺悔 業障、消除牠的罪業，帶牠去醫院治療，但是盡量不要自己養，可以送到專門 收養的場所。如果捨不得，非養不可，就在家播放佛號，為牠講三皈依、講佛法。有機緣的話，也可以請牠們和你一起念佛，因為牠如果遇到別人就沒有 解脫的緣，遇到你就有解脫的緣。遇到你，牠們沒解脫，等於不遇，就很可惜了。 

Namo Amituofo!

September 13, 2026

Sept.13, 2026

Master Huijing’s Short Dharma Teaching about “The Fear of Death” 

慧淨法師之「 死的恐怖」 

The Buddhist perspective on death and transcendence is to solve the problem of death, based on the fundamentals of Buddhism. 

死之看法與超越。佛教根本而言：解決死的問題。 

Namo Amituofo!

September 12, 2026

Sept.12, 2026 

Q and A about Practicing Amitabha-Recitation 

Part Four - The Mindset and Practice in Daily Life 

念佛實用問答(4) - 日常心行 

Question 80 : Why is it that when I recite Amitabha’s name while driving or walking, I feel that the recitation flows naturally and I can continue for a long time, but when I sit down and try to recite quietly and peacefully, I find it difficult to recite smoothly or for very long?

A: People who are naturally very active and whose thoughts are particularly lively are often like this. But there is no need to be concerned about it. Simply recite Namo Amitabha Buddha in the way that suits your normal manner. Your rebirth in Amitabha’s Land of Bliss will be the same. 

80問：為什麼我開車、走路的時候念佛覺得順暢、可以念得久，一坐下來想 靜靜念佛反而覺得不順暢、念不久呢？ 

答：性情過於活潑、思惟過於活躍的人容易如此。不過不必介意，按你習慣的 方式念佛就好，往生是一樣的。 

Namo Amituofo!