May 5, 2026

May 5, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

14. The Profound Meaning of the Fifty-Three Buddhas (1 /4) 

The Infinite Life Sutra says: 

“The Buddha said to Ananda: In the distant past, immeasurable, inconceivable, boundless kalpas ago, there appeared in the world the Tathagata Dipankara (Lamp-Light Buddha). He taught and delivered immeasurable beings, enabling them all to attain the Way, and then he entered parinirvaṇa. Next there was a Tathagata named Guangyuan (Far-Radiant Buddha), next Moon-Light Buddha… In this way these Buddhas (fifty-three in total) have already passed. After them there was

a Buddha named Lokesvararaja Tathagata (World-Sovereign King Buddha)…” 

In this sutra, the World-Sovereign King Buddha is not mentioned immediately; instead, fifty-three Buddhas are first listed. What is the significance of this? 

(1) To reveal the vastness of the Buddha’s wisdom, which completely knows the Pure Lands of the Buddhas of the three times. 

The fifty-three Buddhas represent all Buddhas of the past, present, and future. Even though the time periods are extremely distant, Shakyamuni Buddha knows them all without exception. Later in the text it says that the World-Sovereign King Buddha “expounded in detail two hundred and ten billion Buddha-lands”; this expresses the same idea. 

(to be continued tomorrow) 

181 五十三佛之深意 (1 /4) 

《無量壽經》說：「佛告阿難：乃往過去久遠無量不可思議無央數劫，錠光如 來興出於世，教化度脫無量眾生，皆令得道，乃取滅度。次有如來名曰光遠， 次名月光……如此諸佛（五十三佛），皆悉已過。爾時次有佛，名世自在王如 來……。」 

本經不直說世自在王佛，而先舉出五十三佛，這有什麼含義？ 

（一）顯明佛智廣大，徹知三世諸佛淨土。五十三佛代表三世一切諸佛，即 使時節久遠，釋尊也無不了知，下文世自在王佛「廣說二百一十億諸佛剎土」 也是此意。 

Namo Amituofo!

May 4, 2026

May 4, 2026 

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

淨土短文 (一) 

14. “Good” is divided into two types: conditioned good (with outflows) and unconditioned good (without outflows). 

Conditioned good refers to goodness that still contains defilements and is therefore conditioned. It does not accord with the true nature of reality (Dharma-nature). Because it involves intentional effort and imperfect mental processes, it is still mixed with “outflows” of greed, anger, and delusion; as well as inversion, falsity, and unreliability. Hence, its merit is not genuine or ultimate. 

Unconditioned good refers to goodness that is unconditioned and accords with the Dharma-nature. It is free from imperfect effort or fabrication. An example is the Name of Amitabha Buddha. 

● From the side of sentient beings (the practitioner), the Name functions as the essential body of the Dharma of rebirth; by exclusively reciting Namo Amitabha Buddha one directly attains birth in the Pure Land. 

● From the side of the Dharma (Amitabha’s liberating activity), the Name functions as the essential body of the Dharma that saves sentient beings. The exclusive recitation of Namo Amitabha Buddha carries out the work of delivering beings.

Thus, Namo Amitabha Buddha contains the infinite power of Amitabha’s 18th Vow. It alone accomplishes our rebirth and performs the work of universal liberation. 

14. 善，分有漏善和無漏善。 

有漏善，即有為。不順法性有造作，如漏貪瞋癡，顛倒、虛偽，不實功德。 

無漏善，即無為。隨順法性無造作，如彌陀名號，機是往生法體，稱名獨達；法 是度生法體，名號獨運。 

Namo Amituofo! 

May 3, 2026

May 3, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 35: 

Just now I heard the Master say that if we exclusively recite “Namo Amitabha Buddha,” we immediately receive the benefit of Amitabha Buddha’s never-abandoning embrace, and our rebirth is already decided. How is this different from what people commonly say about attaining rebirth at the moment of death? 

Answer to Q35 : 

A person who, at this very moment, entrusts himself to Amitabha’s deliverance

and exclusively recites Namo Amitabha Buddha ; that person’s rebirth is already settled. It is not something that is only decided at the time of death. 

At the end of life, even if one is lying on a sickbed, suffering physically and mentally, and unable to recite Namo Amitabha Buddha, one will still be reborn. One’s mind will remain calm and at ease; there will be no fear, anxiety, or uneasiness simply because one cannot do the recitations.. 

If that were not the case, it would indicate that the Dharma one previously heard was not heard sufficiently, and the faith was also insufficient. 

Therefore, in the Pure Land teaching it is important to understand the principle of Amitabha Buddha’s deliverance. 

However, some people may understand the principle and yet still feel uneasy. Even so, Amitabha Buddha is still bestowing his supportive power upon us—removing our obstacles and bringing peace to our minds. Thus, we should simply continue to exclusively recite Namo Amitabha Buddha; and naturally Amitabha’s support will be present. There is no need to worry or be anxious. 

35問：剛才聽師父講，要是現在稱念「南無阿彌陀佛」這句名號，就蒙受無量壽 佛攝取不捨的利益，現在就決定往生，那麼與一般人所說的臨終往生有什麼 區別？ 

答：當下信受彌陀救度而一向專稱彌陀佛名永不改變的那種眾生，他的往生 是在他當下接受的時候決定下來的，不是等到臨終那個時候才決定的。臨終 即使躺在病床上身心痛苦、念不出佛，也照樣往生，而且內心也安穩，不會因 為念不出佛就有恐懼、掛礙、不安什麼的，不會。否則，表示當初所聽聞的是 聞不足，信也不足。 

所以，淨土法門要瞭解阿彌陀佛救度的原理。 

不過，有的人原理瞭解了，但是心仍不安，即便如此，阿彌陀佛也時時刻刻在 加被我們、排除我們的障礙、使我們心安。所以，我們只要一向稱名，自有彌 陀的加被，其他那些掛礙不用去擔心。

Namo Amituofo!

May 2, 2026

May 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 

Question 68: 

Who are the people that must rely on assisted recitation in order to attain rebirth, or to have assurance of rebirth? 

Answer to Q68 

These six kinds of people need assisted recitation in order to be assured of rebirth: 

1. Those who have not studied Buddhism. 

2. Those who do not recite Amitabha Buddha’s Name. 

3. Those who do not aspire to be reborn in the Pure 

4. Those whose aspiration for rebirth is not sincere. 

5. Those who practice miscellaneous practices (rather than the exclusive recitation of Namo Amitabha Buddha). 

6. Those who have heavy doubts.

68問：哪些人必須助念才能往生或才有把握往生？ 

答：一、沒有學佛的人。 

二、不念佛的人。 

三、不求往生的人。這三種人必須助念。 

四、願生心不真的人。 

五、雜行人。 

六、疑心重的人。

這三種人也須助念，往生才有把握。 

 Namo Amituofo!

May 1, 2026

May 1, 2026 

Master Huijing’s Short Dharma Teaching about the Grace of Deliverance 

慧淨法師之救恩法語(二)之愛的心語 

A friend who never says ‘no’ will never abandon me. No matter how great or small the difficulties, our hearts are held fast by the unchanging, diamond-like grace of Amitabha Buddha. It is an unceasing love that will be your lifelong companion.

一個永遠不會說不的朋友，從未離開我。 無論大小困難，我們的心都持守那金剛不變的佛恩。 永不止息的愛，作你一生的朋友。 

Namo Amituofo!

April 30, 2026

Apr. 30, 2026 

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

慧淨法師之「人生之實相」 

I am the foremost among sinners. Those of the last age, whether monastic or lay, should carefully reflect upon their own conditions. 

我是罪人之首。末代道俗，善能思量己分。 

Namo Amituofo!

April 29, 2026

Apr. 29, 2026 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 59: Pundarika Flowers

Amitabha-reciters are praised as “ pundarika flowers” in The Contemplation of Infinite Life Sutra, it says, “You should know that those who recite Amitabha’s Name are like pundarika flowers among humankind.” 

A Pundarika is a big white lotus flower with a thousand petals. It is the most rare and precious flower. The Nirvana Sutra says, “[Shakyamuni] Buddha is also known as a pundarika flower.” This means that by exclusively reciting Namo Amitabha Buddha in our present life, we become as rare and precious as a white lotus flower. 

Master Shandao explained that “a pundarika flower among humankind” means “a good , splendid, superior, precious, and most extraordinary person”. Such a person surpasses other sentient beings of the Three Domains and the Six Realms and is no longer an ordinary being trapped in samsara. He will surely attain Buddhahood, just like Shakyamuni Buddha, our great Pundarika. Amitabha-reciters are thus exalted as being like pundarika flowers. 

59. 芬陀利花喻 

經典中又讚歎我們為「芬陀利華」。 《觀無量壽經》說：「若念佛者，當知此人，則是人中芬陀利華。」 

「芬陀利華」就是大白蓮花，「芬陀利華」也是佛的另一種名稱，《涅槃經》說： 「佛亦名為大芬陀利。」意思是說我們現在在這裏念佛，我們就是人中的芬陀 利花。 

善導大師解釋「人中芬陀利華」就解釋為人中的「好人、妙好人、上上人、稀有 人、最勝人」，是說他是超越三界六道的眾生，已經不是輪迴的凡夫了，將來 必定如同大芬陀利花那樣地成佛，所以讚歎念佛人是人中的芬陀利花。 

Namo Amituofo!