August 8, 2026

Aug. 8, 2026

Master Huijing’s Short Dharma Teaching asking “What does life look like?” 

慧淨法師之「人生之實相」 

Driven by boundless craving and desire, people pursue fleeting moments of pleasure and, in doing so, commit countless offenses. Yet, they are unwilling to seek the eternal and lasting bliss that is available to them. Such are the ways of the foolish and deluded. 

依無限之愛慾，追求剎那之快樂，而造種種無量罪惡，卻不願永遠之安樂，愚癡之人也。

Namo Amituofo!

August 7, 2026

Aug. 7, 2026

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 67: The Joy of the Third Dhyana (continued)

Those who commit the five gravest transgressions or slander the right Dharma deserve the greatest retribution, and should fall into Avici Hell when they are on the verge of death. However, if they recited Namo Amitabha Buddha, they are reborn in the Pure Land at once, thereby avoiding these painful karmic consequences. The lotus flower buds appear when they are about to fall into hell, and they are reborn inside the buds. Although there are three kinds of obstacles within the flower buds, the joy they experience there is still like entering the Third Dhyana. 

Master Shandao contrasts the extreme differences in joy and suffering in the Saha World to encourage us to seek rebirth in the Pure Land. What he means to tell us is that we should know that even in our lotus-palaces, we will experience joy comparable to the Third Dhyana, and our life in the Pure Land will always be better than that of beings who suffer the unspeakable torments in Avici Hell for countless eons. 

The text from the Nirvana Sutra is specially adapted and the reason for its adaptation is shown. Therefore, he says, “You ought to know”. 

Accordingly, what exactly is it that we should know? The answer is: the fact that, as long as we are reborn in the Pure Land, even if we have to stay in our lotus-palaces for a period of time, we will still be filled with joy as pleasant as the bliss experienced by meditators in the Third Dhyana. Besides, even if our lotus buds do not bloom for many kalpas , our life there will definitely be much better than that of beings in Avici Hell, who can only experience endless suffering and pain. 

As a matter of fact, when even sacred beings [such as the Great Bodhisattvas Manjusri and Samantabhadra] seek rebirth in the Land of Bliss, there is all the more reason for defiled beings to do so. No matter how we look at it, aspiring to rebirth in the Pure Land only benefits us. It is all pros and no cons. 

67. 三禪之樂喻 (續)

論五逆或誹謗正法的人，他所造的罪非常重，當他臨終的時候，就應該墮入 地獄受最大的苦報，可是因為念佛，當下往生極樂，免除這些痛苦的因果罪 報，花苞就是在臨終即將墮入地獄的這個時候現前的。雖然在花苞之內有三 種障，但是他所受的快樂依然如入第三禪，所以，善導大師就用娑婆世界最 快樂跟最痛苦的相比對，以之讓我們來瞭解二者的懸殊差別，勸導我們所有 眾生，無論如何都應該求生極樂世界。所以，在這裏特別隨義轉用《涅槃經》 之文，並顯示轉用原由，故說「應知」。 

又，「應知」什麼？應知即使在花苞之內，所受之樂還是如入三禪之樂，即使 在蓮花之中多劫不開，都遠遠勝過在阿鼻地獄之中的長時長劫受種種痛苦， 讓我們瞭解不管自己有罪無罪，都要往生極樂世界！無罪都要求生極樂世界 了，何況有罪，更要求生極樂世界，不管從那個角度來講，都是有百利而無一 害的。 

Namo Amituofo! 

August 6, 2026

Aug. 6, 2026

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 67: The Joy of the Third Dhyana 

What kind of joy can those who are reborn in the Pure Land [at the lowest level of the lowest tier] experience? Master Shandao, referring to the Nirvana Sutra, compares it to the profound sense of inner peace and happiness in the Third Dhyana, as experienced by a meditating Bhikhu. 

The Infinite Life Sutra also describes the joy felt by this category of beings in the Pure Land, likening it to the spontaneous bliss experienced in the Trayastriṃsa Heaven. What did Master Shandao mean to tell us when he referred to the Nirvana Sutra instead of citing the Infinite Life Sutra?

The twenty-first chapter of the Nirvana Sutra describes the Land of Immobility, a Buddha world where the fragrance of flowers brings blissful joy to its inhabitants. This passage may be the basis for Master Shandao’s viewpoint. The Land of Immobility is a world of profound joy that delights both the body and mind, much like the Third Dhyana. 

The greatest joy in the Saha World is the joy of the Third Dhyana, while the most severe pain is the suffering in Avici Hell. 

(to be continued tomorrow) 

67. 三禪之樂喻 

怎樣的喜樂呢？善導大師在這裏引《涅槃經》說「猶如比丘，入三禪之樂」。 在這方面，《無量壽經》也說如同忉利天所享受自自然然的樂，善導大師在此 未引用《無量壽經》卻引用其他的經典，到底有何含義呢？ 

《涅槃經》第廿一就說：「有佛世界，名曰不動，若有眾生，聞其花香，身心安 樂，譬如比丘，入第三禪。」善導大師依據的可能是這一段經文，隨義轉用。這 一段經文說，有一個佛的世界叫做不動世界，那裏的眾生只要聞到不動世界 的花香，當下就身心充滿了甚深安樂，那種安樂如同比丘入第三禪。我們娑 婆世界最快樂的是什麼樂？就是第三禪的樂，我們娑婆世界最痛苦的是什麼 痛苦？是墮入阿鼻地獄的痛若。 

Namo Amituofo!

August 5, 2026

Aug. 5, 2026 

Clarifying Doubts about the Pure Land (I) 

淨土釋疑(一) 

Answer to Q42: (3 /3) 

Can any of us truly practice perfectly? No, we cannot. 

Among us, the person with the deepest cultivation should be Dharma Master Jing'an. He once attained uninterrupted pure mindfulness (sustained

concentration) in Buddha-recitation, and even experienced the same mindfulness in dreams as in waking life. Yet he still felt uneasy about rebirth. It was only after deeply accepting Amitabha's saving vow that he became truly settled, secure, and at peace. Thus the name "Jing'an" ("Pure Peace") suited him perfectly. 

In fact, that name is equally fitting for every one of us, because Amitabha Buddha wants us to attain great peace of mind. He declared: 

When I attain Buddhahood, I shall universally fulfill this vow: 

For all who are fearful, I will grant deep peace and security. 

May I quickly attain Perfect Enlightenment in this world, 

and uproot the very source of the painful cycle of birth and death. In other words: 

"I wish to attain Buddhahood as quickly as possible; so that, I may swiftly remove the root cause of the sufferings of birth and death for all beings throughout the ten directions." 

What is the greatest fear of sentient beings? It is the fear of impermanence. When impermanence arrives, one may fall into the lower realms, even into hell. What could be more terrifying than that? 

Yet, Amitabha Buddha wishes to give us peace and security. He wishes to eliminate our fears. Therefore, among all teachings, only the Pure Land path is able to bestow upon us the deepest and most complete peace of mind in the face of every fear. 

42問： 

答 (3 /3)：

大家會修行嗎？不會修行。我們這裏修持最好的，應該是淨安法師。他曾 經達到淨念相繼、功夫成片、夢寐一如，可是對往生還是心中不安，直到聞信 阿彌陀佛的救度才踏實下來、安頓下來，真正是「安」了。所以「淨安」，以這兩 個字作為他的名字是最好的了——當然，這個名字對每個人來說都同樣恰當 ，因為阿彌陀佛事先要我們大安心，他說： 

吾誓得佛，普行此願， 

一切恐懼，為作大安。 

令我於世，速成正覺， 

拔諸生死，勤苦根本。 

「我要快一點成佛，趕快拔除十方眾生生死苦惱的根本。」 

我們眾生最大的恐懼是什麼？就是無常的恐懼。無常一到，就要墮落到 地獄去——世間有什麼比這更恐懼的？但是，阿彌陀佛要給我們「安」，要消 除我們的恐懼。所以，對一切恐懼來說，唯有淨土法門才能給我們大安心。 

Namo Amituofo!

August 4, 2026

Aug. 4, 2026 

Clarifying Doubts about the Pure Land (I) 

淨土釋疑(一) 

Answer to Q42: (2 /3) 

If one thinks, "If I become unconscious and cannot recite Namo Amitabha Buddha at the moment of death, then I cannot be reborn.” This is a form of self-power within Other Power. In other words, one is relying on one's own ability and merit, dedicating that merit toward rebirth, and hoping that Amitabha will come to save you. That is not the true meaning of our Pure Land teaching. 

Therefore, in the Pure Land path, rebirth is settled now. Right now, we are already one with Amitabha Buddha. On the one hand, Amitabha's life is within our hearts; on the other hand, our lives are within Amitabha's heart. 

Amitabha's heart is light. Amitabha's light "illuminates the lands of the ten directions without obstruction." Which beings are embraced by that unobstructed, infinite light? It embraces those who exclusively recite Namo

Amitabha Buddha. All beings who thus recite, dwell eternally within the light by which Amitabha embraces them. Therefore, living within His light now, at the moment one dies one is reborn in His Pure Land of Infinite Light. 

Only the Pure Land teaching is something that ordinary people in this present life can truly practice. Moreover, among the eighty-four thousand Dharma gates, it is the supreme teaching. Therefore, the Pure Land path is a perfect and sudden Dharma gate. 

The six-character sentence ("Namo Amitabha Buddha") contains all merits and virtues in their entirety—this is its perfection. The moment one exclusively recites Namo Amitabha Buddha with true faith is the moment one's rebirth is settled—this is its suddenness. Therefore, it is called a perfect and sudden teaching. 

Furthermore, it is easy to practice. Its attainment is exceedingly lofty, and all who truly rely upon it can attain rebirth. Such is the Pure Land teaching. 

If it were otherwise, it would no longer be the Pure Land teaching. 

No matter how inferior a being you may think you are, and no matter how difficult it is for you to practice, you can still receive Amitabha Buddha's salvation. In fact, Amitabha's salvation was originally intended precisely for beings who are unable to practice effectively on their own. 

(to be continued tomorrow) 

42問： 

答 (2 / 3)： 

如果認為說，昏迷了不能念就不行，必須是靠臨終念佛，那是「他力中的 自力」——靠自己念佛的功夫、功德來祈求彌陀迎接，來迴向往生。那就不是 我們淨土法門的內涵了。

所以，淨土法門是現在就決定往生，現在就跟阿彌陀佛一體。一方面是阿 彌陀佛的生命在我們的心中，另一方面是我們的生命在彌陀的心中。 彌陀的心就是光明嘛！阿彌陀佛的光明「照十方國，無所障礙」；那無所障礙 的無量光明是攝取哪一種眾生呢？攝取念佛的眾生。凡是稱名念佛的眾生， 都永恆地處在彌陀攝取的光明裏面。所以，現在在他的光明中，一斷氣就在 他的無量光明土。 

唯有淨土法門才是我們今世可學得來、可擁有的，同時，它是八萬四千法 門當中最高的法門。所以，淨土法門是一個圓頓的法門。六字名號具足一切 功德，就是「圓」；當下信受、當下修持，當下決定往生，就是「頓」，所以是圓頓 的法門。而且下手容易、成就很高、萬修萬人去的，就是這個淨土法門。 

如果不是這樣的話，就不是淨土法門了。 

你是再怎樣低劣的眾生、再怎樣無能的眾生、再怎樣不會修的眾生，都能 夠獲得阿彌陀佛的救度！而且本來阿彌陀佛的救度就是要救度這種不會修 行的眾生嘛！

Namo Amituofo! 

August 3, 2026

Aug. 3, 2026

Clarifying Doubts about the Pure Land (I) 

淨土釋疑(一) 

Question 42: I have always had a concern. No one can guarantee that he will be able to maintain right mindfulness and exclusively recite Namo Amitabha Buddha at the moment of death. Physical pain may still be bearable; but, what if I become unconscious or confused? Then wouldn't all my years of Buddha-recitation have

been in vain? This causes me a great deal of anxiety. Please give me your guidance. 

Answer: The Pure Land teaching is that one receives Amitabha Buddha's salvation here and now. Even if, at the end of life, one is suffering from illness and pain, unable to recite Namo Amitabha Buddha, or even becomes unconscious; one nevertheless remains forever within Amitabha's saving embrace, and within the light by which Amitabha receives and never abandons sentient beings. 

Those who recite have already been saved. Therefore, whether one is conscious or unconscious at the moment of death, whether one can recite Namo Amitabha Buddha or not, is no longer the decisive issue. Rebirth has already been settled. Thus, even if one breathes one's last under such circumstances, one is immediately reborn in the Land of Ultimate Bliss. 

What does it mean to be saved by Amitabha? It means receiving Amitabha's true and genuine salvation, which breaks through our inner doubts and anxieties. From the moment we entrust ourselves and accept it in faith, we are embraced within Amitabha's light and never forsaken. Even if we become unconscious, we are still embraced and never abandoned. 

At the same time, Amitabha's life is present within our hearts and never departs. We and Amitabha Buddha are united as one. Therefore, regardless of when, where, or under what circumstances death occurs, one will be reborn in the Land of Bliss. 

(to be continued tomorrow) 

42問：原來總有些擔心：誰也不敢保證臨終正念念佛。痛苦還可以克服，要是 迷糊了，那這一生可就白念佛了，所以心裏很焦慮，請師父開示。 

答：淨土法門是現在獲得彌陀的救度了，臨終即使病痛、念不出佛來，甚至昏迷，但是永遠在彌陀的救度裏面，在彌陀的光明攝取當中。一方面是已經被

救了，所以臨終昏迷不昏迷、念佛不念佛，已經不是緊要的了，已經不看那個了，往生決定了嘛！所以，即使在那種情形之下斷氣，也立刻往生極樂世界。 

所謂被彌陀救度，是彌陀真實的救度，打破我們內心的懷疑不安，使我們 從信受的那個時候開始，就在彌陀的光明裏面，攝取不捨，即使昏迷，還是攝 取不捨。同時，彌陀的生命也就在我們的心中，沒有離開，我們跟阿彌陀佛就 是一體的，所以，你什麼時間、什麼地方、什麼情形之下斷氣，都是往生極樂世界。 

Namo Amituofo! 

August 2, 2026

Aug. 2, 2026 

Q and a about Practicing Amitabha-Recitation 

Part Three - - Amitabha-Recitation Near the End-of-Life 

念佛實用問答(3) - 臨終助念 

Question 75: What kind of practitioner is able to know in advance the time of his or her death? How does one come to know it beforehand? 

Answer: There are two kinds of people: 

1. Those who have accumulated deep merit through exclusively reciting Namo Amitabha Buddha. 

2. Those whose wholesome roots and virtues from past lives are especially profound. 

Such people may come to know the time in advance while in meditation, in a dream, during the very act of reciting Namo Amitabha Buddha, or through being

informed by Buddhas or Bodhisattvas. 

They may also learn it without being told by anyone. When the time arrives they may naturally know it themselves. 

To outsiders, this may seem miraculous or extraordinary. To the person involved, however, it is quite ordinary—just as plainly evident as seeing an object before one's eyes. 

75問：什麼樣的念佛人能預知時至？怎樣預知時至？ 

答：有兩種人： 

一、念佛功積。二、宿善深厚。 

則於定中、夢中、正念佛中，蒙佛菩薩告示而知；或不由他告，至時自己自然 而知者。外人覺得神奇，對他只是平常，如見眼前之物。

Namo Amituofo!