Vancouver Pure Land Buddhism: May 2025

Thursday, May 29, 2025

May 29, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

155. The Relationship Between Amitabha Buddha’s Light and Life (1/6)

Amitabha Buddha inherently possesses infinite virtues; but, the World-Honored One (Shakyamuni Buddha) summarized them entirely in just two ways - "Infinite Light" and "Infinite Life."

“Infinite Light” refers to delivering sentient beings in all worlds. “Infinite Life” refers to delivering sentient beings throughout all time, into the limitless future.

The virtue of Infinite Life is the fundamental basis upon which all other virtues rely. If life were to end, then all virtues would be lost. Therefore, for Light to be truly infinite, Life must also be infinite. If the light that shines throughout the ten directions were to cease after one kalpa (eon), then it would be limited — bound by time. Moreover, life is the energy of existence. If life is infinite, then that vitality

must naturally pervade and operate throughout all Dharma Realms, manifesting as Infinite Light.

Life is the essence; Light is its function — the two are inseparable. Just as a person's life is the foundation of all their activities, all activities reflect the vitality of that life. Wherever the Light of Amitabha shines, Life is present with it. Whenever that Life continues, Light radiates with it. In this way, throughout the ten directions and the endless future, all beings are embraced within the all-encompassing net of Amitabha’s Infinite Light and Life.

With these two immeasurables (Light and Life) Amitabha Buddha can universally and perpetually save all sentient beings without exception.

(to be continued tomorrow)

155 阿彌陀佛光壽關係 (1/6)

阿彌陀佛本身具有無量的功德，但世尊用「光明無量」和「壽命無量」兩種就完全概括了：光明無量，空間上救度任何世界的眾生；壽命無量，時間上救度盡未來際的眾生。

壽命之德是一切功德依存的根本，壽命消失，則一切皆失。所以光明無量，必然要求壽命無量。又，照十方國的光明，如果一段時劫之後就沒有了，那就是有量，時間上有限量。又壽命為生命之能量，壽命無量，則其生命力必然遍存活動於法界，而成光明無量。

壽命為體，光明為用，二者不分。好像人以壽命為體，而有種種的運動作為；種種運動作為，才反映出他的生命力。光明所照之處，壽必隨之；壽命延續之時，光必隨之。如此遍十方、盡未來，盡在彼佛無量光壽攝取網中；阿彌陀佛即以此光壽二無量，遍十方、盡未來地救度任何眾生，無一遺漏。

Namo Amituofo!

May 28, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

24. The Adornment Sutra - “Like Buddha Upon Rebirth”

When I attain Perfect Enlightenment, my Buddha name will be Amitayus. All sentient beings who hear this name can come to my land. Their bodies will be gold in color just like mine, and all of their forms will be splendid, perfect, and complete. Moreover, they will benefit a variety of sentient beings with their great compassionate minds.

24.1 Question:

A Bodhisattva cultivates blessings and wisdom for three Asamkhyeya kalpas and sows the marks of excellence for a hundred kalpas." It is said that before becoming a Buddha, a Bodhisattva must practice for a hundred kalpas to attain such magnificent physical features. Why is it that ordinary beings, by reciting Amitabha Buddha's Name for as few as ten recitations at the point of death or for just one lifetime, can be reborn in the Pure Land, and immediately attain 'perfect and wondrous features'?

Answer:

This is entirely due to the great vows made by Amitabha Buddha while in his causal stage, and the meritorious virtues he accomplished upon attaining Buddhahood. Even the fact that those who were reborn in the Pure Land, return to the Saha World to widely save sentient beings, is sustained by the power of Amitabha Buddha’s Original Vow.

24. 《莊嚴經》往生如佛

我若成正覺，立名無量壽，眾生聞此號，俱來我剎中；如佛金色身，妙相悉圓滿，亦以大悲心，利益諸群品。

24.1 問：「三祇修福慧，百劫種相好」，菩薩成佛前修行一百劫才得相好莊嚴，何以凡夫眾生一生念佛，往生即得「妙相悉圓滿」？

答：此皆由阿彌陀佛因地大願、果地功德所惠賜，乃至往生人還入娑婆廣度眾生，也是由阿彌陀佛本願力住持的緣故。

Namo Amituofo!

May 27, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question # 9:

Master, may I ask—what kind of person truly accepts and trusts in Amitabha’s deliverance?

Answer:

A person who truly accepts and trusts in Amitabha’s salvation naturally has faith and reverence toward Amitabha. Such a person also has a conscience, a sense of shame within themselves, with love and tolerance toward others. Why? Because they feel Amitabha Buddha’s love for them, and have experienced his compassion

and forgiveness. When one truly feels the great love of Amitabha, they feel ashamed of their own sins, and develop a stronger sense of conscience and self-reflection. Whenever they say or do something wrong, they immediately feel the reproach of their own conscience, and their introspection becomes even deeper than before.

Amitabha’s love and forgiveness for us are vast and immeasurable. Frankly speaking, we are deeply sinful beings who have committed endless offenses over countless lifetimes. Even in this present life, if we honestly reflect on ourselves, we’ll see that we constantly, knowingly or unknowingly, offend others. Therefore, it’s not just that we should tolerate or forgive others; but rather, we should ask others to forgive us. If they were to tear us limb from limb, it still wouldn’t be enough to repay our wrongdoings.

We are the kind of people who are truly beyond forgiveness—yet Amitabha Buddha forgives us! It is this great compassion that moves us. Being touched by Amitabha’s boundless forgiveness, we should in turn develop a forgiving heart toward all beings. So, Amitabha’s life becomes a presence within us, watching over us, our inner guide and master. As a result, our ability for self-reflection becomes sharper and more sensitive.

9問：請問師父，信受彌陀救度的人，到底是什麼樣的呢？

答：信受彌陀救度的人，他當然是對彌陀有信心、有恭敬心，對自己有良心、有慚愧心，對別人有愛心、有包容心。為什麼？因為他體會到阿彌陀佛對他的愛心，體會到阿彌陀佛對他的包容心。當他體會到阿彌陀佛的大愛的時候，就慚愧自己是一個罪惡的人，因此對自己有良心、有慚愧心，一旦有什麼言語行為上的過失，立刻會受自己良心的譴責，反省比以前更加深刻。

阿彌陀佛對我們的愛心，對我們的寬諒，可以說非常的廣大，論我們的話，我們是罪惡深重的人，累生累劫造了無窮無盡的罪業，今生今世反省自己，自己無時無刻有意無意都在得罪他人，所以，不是我們去忍耐別人、寬諒別人，而是要請別人來寬諒我們。不寬諒我們的話，被他碎身萬段也不足以償還。

我們是這種不能被寬諒的人，而阿彌陀佛來寬諒我們！我們被阿彌陀佛的大寬諒所感動，對眾生也會有寬諒的心。所以，彌陀的生命在我們裏面作為我們的主人，監視著我們，我們的反省力就會更加的敏銳。

Namo Amituofo!

May 26, 2025

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 42. When offering assisted recitation and comfort to a dying person, what should we pay attention to and avoid?

Answer:

1. To avoid confusion, make it simple. Focus only on reciting Namo Amituofo. All other things should be avoided.

2. Please avoid increasing the psychological burden on the dying person. For example, if we say, “Mr. XYZ, you have recited the Buddha’s Name for your entire life and you wish to be reborn. This time is critical, so you should be mindful of the Buddha. If you fail to do this , what you did in the past was in vain.” Saying this is a bit negative, and incurs stress on the dying person. It is because he cannot master and control himself that he needs someone to comfort him, so that he feels safe and peaceful.

One ought to say, “Mr. XYZ, you recited the Buddha’s Name for your entire life, and you wish to be reborn. Amitabha Buddha sees this and knows it. Your efforts have not been in vain. Amitabha Buddha will certainly save you. Though you do not see Amitabha Buddha right now, he will certainly appear when the final moment arrives. As you are already a member of Amitabha Buddha’s Lotus family, he will naturally come to receive you at the right time.

Please try to be patient. You can join us in reciting Amitabha’s Name. If you cannot recite it, you can simply listen and wait for Amitabha Buddha to welcome you!”

42問：助念、開示，最要注意避免的是什麼？

答：一是避免雜。除了一句阿彌陀佛，其他一切皆免。

二是避免增加病亡者的心理負擔。比如說：「某某人，你一輩子念佛修行，求的就是往生，現在是關鍵時刻，你一定要努力把握正念，如果這時候不能把握，一輩子修行就會前功盡棄。」這樣的話都有負面信息在當中，勢必增加臨終人的壓力，因為人在這個時候不是自己勉強就能做主的，最需要助念的人善巧安慰，讓他的心平安和順。

應當說：「某某人，你一輩子念佛修行，願意往生，阿彌陀佛早都看到、知道，功不唐捐！阿彌陀佛救你是救定了！現在雖然還沒看見阿彌陀佛現身接引，是因為你的壽辰還沒到，但你早已是阿彌陀佛的人了，阿彌陀佛自然會不早不晚來接你的，所以請你不用著急，能跟我們念佛就跟我們一道念佛，如果力有不及，我們念佛你聽著也是一樣，你就安心地躺在這裏，等待阿彌陀佛來迎吧。」

Namo Amituofo!

May 25, 2025

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

慧淨法師之救恩法語(一)之愛的心語

Love must be given without expecting anything in return for it to be completely noble and pure.

Only this kind of selfless love can bring happiness to both the giver and the receiver.

愛必須在無所求的情況下施與，才更顯得它的高貴純潔。

唯有這種無我的愛，才能帶給施愛者與被愛者雙方的幸福感。

Namo Amituofo!

May 24, 2025

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

慧淨法師之「人生像什麼」

Life is just like a lonely person wandering alone in a boundless wilderness.

人生如處在無盡寂寞荒野的孤獨人。

Namo Amituofo!

Saturday, May 24, 2025

May 23, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 33: The One Who Jumps into the Sea

When I am drowning in the sea, people on the bank call out to me: “Swim for your life! Come up here! Come up here!”

There is, however, only one person who jumps into the sea and rescues me and gets me safely ashore.

Those on the bank are practitioners of non-Pure Land Dharma paths. The only person who jumps into the sea for me is Amitabha Buddha.

They holler at us and urge us to swim for our lives. They are aspirants of the Sacred Path, who rely on their self-power to practice arduous miscellaneous paths for enlightenment.

The only person who jumps into the sea for me is Amitabha Buddha. He embraces and carries me to the shore. His deliverance is the Pure Land Path — an easy path which brings peace and joy.

33. 躬身入海喻

我溺大海，岸上眾人皆大呼：「努力往上游！爬上來！爬上來！」唯有一人，躬身入海，救我於岸。

岸上眾人者，其他諸行也；躬身入海者，彌陀一佛也。

岸上眾人大聲叫我們努力游泳、往上爬的，是指聖道門，自力、雜行、苦行。只有一人躬身入海、抱我上岸的，是指淨土門彌陀救度的他力、易行、安樂。

Namo Amituofo!

May 22, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Title of the Amitabha Sutra (continued 9/9)

5. The wording is concise and essential.

In order for future generations to uphold the Sutra, the title should not be overly lengthy. The Sutra Spoken by Shakyamuni Buddha on Amitabha is written with just six characters.

Sentient beings naturally prefer what is simple. Some even abbreviate it further to four characters: Amitabha Sutra, or even three: Sutra of Amitabha.

In contrast, a title like The Dharma Gate of Praise for the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas is far too long for people to remember and uphold. It becomes inconvenient.

154 《阿彌陀經》名義 (續 9/9)

5.五則語從簡要。後世受持，稱道不繁故。

後人要受持這部《佛說阿彌陀經》，六個字。眾生喜歡簡單，甚至縮為四個字、三個字──《阿彌陀經》、《彌陀經》。《稱讚不可思議佛土功德一切諸佛攝受法門》則經名過長，受持不便。

Namo Amituofo!

May 21, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Title of the Amitabha Sutra (continued 8/9) 4. The meaning remains while being convenient and easy.

The Sanskrit name is retained, and the sound becomes familiar through frequent hearing.

“The meaning remains, while being convenient and easy” refers to the Sutra being accessible and easy to hold in one’s memory and practice.

“The Sanskrit name is retained”—the “Amitabha” in The Sutra Spoken by Shakyamuni Buddha on Amitabha is a transliteration from Sanskrit.

The deep meaning of the name isn’t explicitly translated. Originally, the Sanskrit meaning is extremely rich. If it were fully translated as something like Inconceivable Merits of the Buddha Land, it would require extensive explanations—covering rebirth blessings, the adornments of Buddhas and Bodhisattvas, the merits of all Buddhas, and more.

But the three characters of “Amitabha” mean “Infinite,” and already encompasses all of these elements—thus, it is said to “contain all within the Sanskrit Name.”

“The sound becomes familiar through hearing”—if one uses a long string of Chinese characters for explanation, the meaning may feel distant or unfamiliar. But a single, clear Buddha Name deepens one’s impression and connection—this is what’s meant by “familiar and mature.” In this way, it is convenient and easy to remember—“the meaning remains while being convenient and easy.”

(to be continued tomorrow)

154 《阿彌陀經》名義 (續 8/9)

4.四則義存便易。梵號兼含，耳聞淳熟故。

「義存便易」，方便、容易。

「梵號兼含」，《佛說阿彌陀經》的「阿彌陀」是梵號，梵語音譯，義理沒有翻譯出來。本來梵文的義理非常多，如果翻譯為「不可思議佛土功德」，那還需要有很多解釋，還有往生功德、佛菩薩莊嚴功德、諸佛的功德等等。而「阿彌陀」三個字是「無量」，所有內容都總攝在內了，所以是「梵號兼含」。

「耳聞淳熟故」，如果有很多漢字說明，反而生疏，單單一個佛的名號，就會加深印象，這是「淳熟」。這樣就很方便，很容易，「義存便易」。

Namo Amituofo!

May 20, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Title of the Amitabha Sutra (continued 7/9) 3. The principle is fully contained within.

By simply using the Buddha’s Name as the title, both praise and protective mindfulness are naturally encompassed. “The principle is self-contained” means that all the profound meanings are already included within the title.

“By merely presenting the Buddha’s Name, the praise of the inconceivable virtues and the protective mindfulness of the Buddhas are naturally included.”

What is being praised? — the Buddha’s Name.

Who is being protected and upheld? — those who recite the Buddha’s Name.

Therefore, just by placing the Name in the title, when we recite the three characters “Amitabha,” we are already praising its inconceivable virtues; and when we recite the Name, the Buddhas of the ten directions naturally extend their protection to us.

This is called “naturally encompassed” (ren yun zi she 任運自攝)— everything flows spontaneously, without the need for added effort. Whether it is praise or protection, both are fully included in the three-character “Amitabha.” Thus, the longer and more elaborate title is not omitted or lost—it is simply condensed into these three characters, making the profound principle self-contained.

(to be continued tomorrow)

154 《阿彌陀經》名義 (續 7/9)

3.三則理自包含。但標佛名，稱讚護念，任運自攝故。

「理自包含」，道理中已經包含了一切。

「但標佛名，稱讚護念，任運自攝故」，只要把佛名標出來，「稱讚不可思議功德」的稱讚也在之內。稱讚什麼？稱讚佛名；「一切諸佛護念」也在之內，護念什麼？護念念名號的人。

所以，只要是標了佛名，我們把名號「阿彌陀」三個字念出來，就是在讚歎不可思議功德；我們把名號「阿彌陀」三個字念出來，十方諸佛自然給我們護念。

「任運自攝」，自自然然，不加功用。不論稱讚或護念，都包含在「阿彌陀」三字之內，原來長的、詳細的經題內容並未遺失，反而簡略地包含在內了，所以是「理自包含」。

Namo Amituofo!

Monday, May 19, 2025

May 19, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Title of the Amitabha Sutra (continued 6/9) III. Master Yuanzhao’s Five Explanations

Master Yuanzhao, in his Commentary on the Meaning of the Amitabha Sutra, offers five profound explanations, full of insight. Based on the essential teaching (zong) of the Sutra, he proposed a distinct title, summarized in five points. The translation master, drawing from the core message of the Sutra, constructed a separate title—not one directly found in the Sutra text, but one established independently. This is why it’s called “a separately established title” (bie jian ci ti 別建此題). The five meanings are as follows:

1. It aligns with the intent of the Sutra.

Since the Sutra presents the sole method of Name-recitation, it is fitting to extract the Buddha’s Name and place it at the head of the title. “Aligning with the Sutra’s intent” means the title reflects the core message of the text. The phrase “the Sutra presents the sole method of Name-recitation” uses the word sole (wei 唯)—showing Master Yuanzhao’s deep Dharma insight. The Sutra teaches only the method of exclusively reciting Amitabha’s Name. Therefore, extracting the Buddha’s Name and placing it at the beginning of the Sutra title is most appropriate.

2. It suits the capacities of sentient beings.

The Name of Amitabha is joyfully received and heard by many, so using it as the title helps people believe and accept the teaching. While the independently constructed title aligns upward with the Buddha’s intent, it also reaches downward to meet the capacities of sentient beings—“suiting the audience.”

“The Name of Amitabha is joyfully heard by all, so it is used as the title —many will come to believe and accept it.” Because people love to hear it, placing it in the title makes the teaching more accessible and inspires faith.

(to be continued tomorrow)

154 《阿彌陀經》名義 (續 6/9)

三、元照大師五點解釋

元照大師《阿彌陀經義疏》有五點說明，意義非常好。

據宗取要，別建此題，略有五意。

譯經大師根據本經的宗旨來摘取要點，另外立了經題，這不是經文所含的，而是譯者另外所建的，所以說「別建此題」。有五點含義。

1. 一則上符經旨。經中唯示持名方法，故取佛名，用標題首。「上符經旨」，符合經文的宗旨。

「經中唯示持名方法，故取佛名，用標題首」，用一「唯」字，顯示元照大師深具法眼；「唯示」，經中所講的只有持名的方法，所以把佛名取出來，標在一部經的開頭。

2.二則下適機宜。彌陀名號，眾所樂聞，故用標題，人多信受故。別題向上符合世尊的心意，向下則「下適機宜」，適合眾生的根機。

「彌陀名號，眾所樂聞，故用標題，人多信受故」，大家都願意聽到，所以用來作為經的標題，容易信受。

Namo Amituofo!

May 18, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Title of the Amitabha Sutra (continued 5/9)

(2) Clearly Revealing that This Sutra Takes “The Name as Its Essence, and Name-Recitation as Its Practice”

The Sutra title is extraordinarily skillful. Since the three characters “Amitabha” encompass all the contents of the Sutra, it is evident that the Name itself is the essence (ti 體) of the teaching; and because the Name is the essence, it is equally clear that reciting the Name is the core practice (zong 宗).

With this kind of skillful, profound intent, the three-character “Amitabha” was rightly chosen as the title of the Sutra.

(to be continued tomorrow)

154 《阿彌陀經》名義 (續 5/9)

（二）顯明本經「名號為體，持名為宗」

經名非常善巧，「阿彌陀」三個字既然把經的所有內容包含在內了，很顯然，就是以名號為體；既然名號為體，那也很顯然，就是以稱名作為修行的根本宗要。

有這種種的善巧、殊勝，所以就用「阿彌陀」三字來作為經名。

Namo Amituofo!

May 17, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Title of the Amitabha Sutra (continued 4/9)

Many people do not know what The Sutra of Praise for the Pure Land and the Buddha’s Embrace or The Dharma Gate of Praise for the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas refers to — but everyone knows the Amitabha Sutra.

This clearly illustrates how different sutra titles can impact sentient beings. It is deeply meaningful and truly enlightening. Therefore, the name of the sutra should be kept concise.

The three characters “Amitabha” are perfect even without translation. Though translated names such as “Buddha of Infinite Light” or “Buddha of Infinite Life” are indeed honorable and venerable, they still do not carry the same spiritual resonance or impact as simply saying “Amitabha Buddha.”

The contents praised by the World-Honored One in this Sutra are not limited to Amitabha Buddha himself.

They also include the magnificence of the Pure Land, the virtues of the holy assembly, the method for sentient beings to be reborn there, the merits and benefits gained after rebirth, and the testimonies and protective mindfulness of the Buddhas of the six directions.

It also includes the mutual praise given by Shakyamuni Buddha and the other Buddhas, and their expression of how rare and difficult it is to generate faith in this teaching.

All of these virtues are fully contained within the Name of Amitabha Buddha - they are not separate from it.

To “praise” means to praise Amitabha Buddha. To “lament its difficulty and exhort faith” means to urge belief in the six character Name: Namo Amitabha Buddha.

Rebirth in the Pure Land is attained through exclusively reciting this six character Name. Amitabha’s protective mindfulness is directed toward those who exclusively recite Namo Amitabha Buddha. The adornments and virtues of the Pure Land all arise from these six characters. Therefore, all of it is inseparable from the three characters of “Amitabha.”

Master Kumarajiva was one of the Seven Great Translators of the Buddha’s teachings, and he deeply understood the true intent of the Buddha. By choosing the three characters “Amitabha” as the title of the Sutra, he was able to encompass all the teachings within the text - a complete and all-inclusive representation.

(to be continued tomorrow)

154 《阿彌陀經》名義 (續 4/9)

很多人不知道《稱讚淨土佛攝受經》、《稱讚不可思議佛土功德一切諸佛攝受法門》是什麼經，但是都知道《阿彌陀經》，這就是不同的經題對眾生的影響，非常有意義、有啟發。

所以，佛的名號要簡略化，「阿彌陀」三個字不翻譯也非常好。如果翻譯為「無量光佛」、「無量壽佛」，是很尊貴，但還是不如「阿彌陀佛」。

本經世尊所讚歎的內容，不僅限於阿彌陀佛本身，還包括國土莊嚴、聖眾功德、眾生往生方法，以及往生後所獲功德利益、六方諸佛的證誠護念等等。

還包括釋迦佛和諸佛的交相讚歎，歎難勸信。這些功德完全包含在阿彌陀佛名號之中，沒有離開名號。

「讚歎」，是讚歎阿彌陀佛；「歎難勸信」，是勸信「南無阿彌陀佛」六個字；「往生」，是靠六字名號；「護念」，是護念稱「南無阿彌陀佛」六字名號的人。「功德莊嚴」，是從六字名號裡來。所以，一切不離開「阿彌陀」三個字。

羅什大師是七佛譯師，瞭解佛陀的真實本懷。他舉出「阿彌陀」三個字作為經題，能把所有經文包含在內，總攝無餘。

Namo Amituofo!

May 16, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Title of the Amitabha Sutra (continued 3/9)

II. Why the Translators Chose Their Respective Titles

Although the Sutra text itself presents the possibility of two different titles, the translators did not adopt either in full.

For example, Master Xuanzang uses the eight-character title “The Sutra in Praise of the Pure Land and the Buddha’s Embrace ”, while Master Kumarajiva uses the six-character “The Sutra Spoken by the Buddha on Amitabha”. Different titles can lead to different understandings and approaches in receiving and practicing this sutra.

Master Kumarajiva’s choice of title carries two key implications:

1. The Name Contains All Virtues

The word “Name” refers specifically to the three-character “Amitabha.” The Name of Amitabha Buddha encompasses all virtues and merits. Thus, presenting this most condensed form places direct focus on what is essential.

The names of Buddhas and Bodhisattvas are extremely pure and profound - the simpler, the better.

If we add long phrases like “Great Compassion,” “Great Loving-Kindness,” “Homage to the Inconceivable Power of Great Vows,” and so on, by the time we finish reading, we may have already forgotten the beginning.

But when we see “Namo Amitabha Buddha,” its wholesome seed is instantly planted deep in our hearts—simple, direct, and clear. Sometimes, an overabundance of words can obscure the meaning rather than reveal it.

Therefore, a sutra’s title need not be complicated. The three-character “Amitabha” already contains everything. That is why the title The Sutra Spoken by the Buddha on Amitabha has become widely accepted and recited throughout the world.

(to be continued tomorrow)

154 《阿彌陀經》名義 (續 3/9)

二、為何譯者取今名

經文列了兩個經名，可是譯者並未全盤照錄。如玄奘大師用「稱讚淨土佛攝受經」八字，羅什大師用「佛說阿彌陀經」六字。不同的經名對理解、受持此經有不同的影響。

羅什大師的翻名有兩個意義：

（一）名包萬德

「名」即「阿彌陀」三個字。阿彌陀佛的名號，包含了一切的功德，所以把這個最簡略的名提出來。

佛菩薩的名號非常純，愈簡略愈好。如果加「大慈大悲」四個字，或者「南無大慈大悲、大願大力、大雄大力、不可思議」很多話，讀到後面，前面的已經忘了。一看「南無阿彌陀佛」，當下善根種到心裡，很簡潔，很清楚，很明朗。有時候文多意濁，文字過多反而埋沒義理。

經題不需要複雜，「阿彌陀」三個字包含一切。所以，《佛說阿彌陀經》這個經名普遍流行在世界。

Namo Amituofo!

May 15, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Title of the Amitabha Sutra (continued 2/9)

When these four Sutra titles are placed side by side, their similarities and differences become apparent. In terms of translation, The Sutra Spoken by the Buddha on Amitabha is the most concise and abbreviated, and it aligns with our common practice of recitation.

Comparing the translations of Master Kumarajiva and Master Xuanzang: The phrase “Praise for the Inconceivable Merits” (in Kumarajiva’s version) mainly refers to the primary reward—that is, Amitabha Buddha himself. Xuanzang’s version, “Praise for the Pure Land and the Buddha’s Embrace”, in its abbreviated form, emphasizes the Pure Land.

Of course, the full Sutra encompasses the presence and roles of Shakyamuni Buddha, Amitabha Buddha, the inconceivable virtues of the Buddha-land, and the compassionate embrace of all Buddhas.

(to be continued tomorrow)

154 《阿彌陀經》名義 (續 2/9)

這四個經題並列，就能看出同異。就翻譯來說，「佛說阿彌陀經」最濃縮、簡略，也符合我們的讀誦習慣。

比較羅什大師和玄奘大師的譯本，「稱讚不可思議功德」，主要指正報；玄奘譯本「稱讚淨土佛攝受」，略題來看是指淨土。當然，經文中也包含了釋迦佛、阿彌陀佛、不可思議佛土功德，以及一切諸佛所攝受等意義。

Namo Amituofo!

May 14, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Titles of the Amitabha Sutra (1/9)

I. The Four Titles of This Sutra

1. The Sutra Spoken by Shakyamuni Buddha on Amitabha Buddha

2. The Sutra of Praise for the Inconceivable Merits and the Mindful Protection shared by All Buddhas

- In the Amitabha Sutra, the passage where the Buddhas of the six directions attest states:

“Sentient beings, you should have faith in The Amitabha Sutra and the Praise for the Inconceivable Merits and Mindful Protection of All Buddhas.” The phrase following “have faith in” is marked as a title, indicating the name of the Sutra.

Immediately after, Shakyamuni Buddha asks, “Why is it also called The Sutra of the Mindful Protection of All Buddhas?”

Here, the words “Praise for the Inconceivable Merits” are omitted because they were already fully elaborated earlier in the praise of the adornments of the Land and the Body of the Buddha.

What follows is an explanation of “the Mindful Protection of All Buddhas.” Therefore, the complete title of the Amitabha Sutra is The Sutra of Praise for the Inconceivable Merits and Mindful Protection of All Buddhas.

3. The Sutra of Praise for the Pure Land and the Buddha’s Embrace (Translation by Master Xuanzang)

4. The Dharma Gate of Praise for the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas

5. In Master Xuanzang’s version, the text refers to it as The Dharma Gate of Praise for the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas.

(to be continued tomorrow)

154 《阿彌陀經》名義 (1/9)

一、本經四名

1.《佛說阿彌陀經》

2.《稱讚不可思議功德一切諸佛所護念經》

《佛說阿彌陀經》中，六方諸佛證誠之文說「汝等眾生，當信是《稱讚不可思議功德一切諸佛所護念經》」，「信是」之後是書名號，是經文的名稱。接著釋迦佛問：「何故名為《一切諸佛所護念經》？」略掉「稱讚不可思議功德」等字，因為前面讚歎依正二報莊嚴時已充分展開，而「一切諸佛所護念」還未說明，以下就進一步解釋「一切諸佛所護念」。所以，完整的經名是《稱讚不可思議功德一切諸佛所護念經》。

3.《稱讚淨土佛攝受經》

這是玄奘大師的譯本。

4.《稱讚不可思議佛土功德一切諸佛攝受法門》

玄奘大師譯本的經文中，是《稱讚不可思議佛土功德一切諸佛攝受法門》。

Namo Amituofo!

Wednesday, May 14, 2025

May 13, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 淨土宗精要法語討論

23. The Adornment Sutra - “All Beings in the Three Wretched Realms Are To Be Reborn”

The Three Wretched Realms - Hell, Hungry Ghosts, and Animals. All beings are to be reborn in my Buddha-land and be converted through my teaching. Thus, all of them can attain Anuttara-Samyak-Sambodhi very soon.

23.1 Question: Some people say, “Sentient beings from the Three Wretched Realms can be reborn in the Pure Land.”Does that mean that the Land of Bliss can be home for all sinners?

Answer: Master Tanluan, in his Gatha in Praise of Amitabha Buddha, said: "From time without beginning I have wandered within the Three Realms, Tossed about by the wheel of delusion.

In every thought, in every moment, karma is created,

Binding me to the Six Realms or trapping me in the Three Wretched Realms."

Everyone has committed the karma that leads to the Three Wretched Realms. If one does not escape from the cycle of rebirth, one is bound to suffer these evil destinies.

The first of Bhiksu Dharmakara’s 48 vows is the vow that "there are no evil realms in his land.” This is a vow to "receive and shelter" sentient beings who fear the suffering that results from evil karma.

However, once one is reborn in the Land of Bliss (Sukhavati), all evil karma is eradicated, one leaps beyond the Ten Grounds, enters the Buddha’s realm, and shares in the same benefits as the Buddhas.

23. 《莊嚴經》惡道皆生

三惡道中——地獄、餓鬼、畜生，皆生我剎，受我法化，不久悉成阿耨多羅三藐三菩提。

23.1 問：有人說，「三惡道眾生都能去往生，極樂世界豈不成了罪人的收容所？」

答：曇鸞大師《讚阿彌陀佛偈》言，「我從無始循三界，為虛妄輪所迴轉。一念一時所造業，足繫六道滯三塗」。

每個人都造過三途之業，若不出輪迴，難免惡道之苦。法藏比丘四十八願第一願就是「國無惡道願」，「收容」恐懼惡業果報的苦惱眾生。然而，一旦往生極樂淨土，惡業全消，頓超十地，入佛境界，同佛受用。

Namo Amituofo!

May 12, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Continued Answer to Question 8 :

Amitabha’s vow is fully contained within his Name, and his wish is to save all who recite it. When we recite his Name, we align with his vow, and in doing so, we receive his luminous guidance and connection.

This can be compared to television signals. A broadcasting station sends out signals everywhere, reaching every corner. However, if you do not tune in to the channel, you will not receive the transmission. Similarly, although Amitabha’s light illuminates the entire universe, if we do not recite his Name, we do not establish a connection with his heart-light.

Amitabha Buddha’s Name is Amitabha Buddha himself—his Name and his essence are inseparable. Therefore, those who accept Amitabha’s deliverance and sincerely recite his Name are naturally embraced by his heart-light and attain rebirth in the Pure Land. Those who do not recite his Name do not receive the benefit of being embraced by his light.

續答 8：

彌陀的心願展露在這句名號中，要度稱念名號的人，我們稱念名號，符合他的心願，無形中就是受他的光明照攝，與他的心相感通。

如同電視臺發射出來的電波，發射到各個角落，沒有一個角落沒有電視臺的電波。可是，你如果不轉到那個電視臺，當下沒有與那個電視臺互相感應、連接在一起，就不能接收到信息。

同樣，阿彌陀佛的光明遍照十方世界，可是我們不稱名，與他的心光不感應。唯有稱名才是阿彌陀佛的心願。

阿彌陀佛的名號就是阿彌陀佛的本身，就是這句名號，名外無體，體外無名，因此，信受彌陀救度而稱念彌陀名號的人，自然在他的心光攝取當中而得往生；不稱名者，就沒有光明攝取的利益。

Namo Amituofo!

May 11, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 8: Master, is it true that only those who have faith, aspiration, and exclusively recite Amitabha’s Name are embraced by Amitabha’s “heart-light”, while those without faith and aspiration are merely illuminated by the “light” (body-light) but not embraced, and cannot attain rebirth in the Pure Land? What is the reasoning behind this?

Answer to Question 8 : There are two types of Buddha’s light: body light (radiating from the Buddha’s body) and heart-light (the light of his compassionate vow). These two are actually one and the same, universally shining upon all worlds in the ten directions.

Since this light is all-pervasive, it is like sunlight. When the sun rises, all living things on the ground—plants, animals, and people—are bathed in its rays. Likewise, Amitabha Buddha’s light shines upon all beings, whether good or evil, even those suffering in hell.

However, only those who exclusively recite Amitabha’s Name are embraced by his heart-light. This is because the Name itself is the very essence of Amitabha Buddha. By reciting his Name, one naturally resonates with his vow, and is thus drawn into his compassionate embrace.

(to be continued tomorrow)

8問：請問師父，唯有信願念佛的人才蒙受彌陀心光攝取，而沒有信願念佛的人只是蒙光照耀，而不被攝取，故不能往生，這是什麼道理呢？

答：佛光有兩種，一種是身光（身上放出來的光），一種是心光。身光也好，心光也好，其實都是一體的，都普照十方世界。

既然普照十方世界，就像太陽一樣，太陽一出來，地面上的任何動植物都在陽光的普照當中。同樣的，阿彌陀佛的光明普照十方世界，任何眾生，不管善人、惡人，甚至地獄眾生也受彌陀光明的普照。

只是，能夠念這句名號的人才能蒙光攝取，因為這句名號是阿彌陀佛的本體，能夠念這句名號，自自然然就受彌陀心光的攝取，與彌陀的誓願相感應。

(續)

Namo Amituofo!

May 10, 2025

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 41: Why do some people still hold on to life even after a long period of assisted or supportive recitation and guidance at their bedside?

A: There are two possible reasons: either their lifespan has not yet reached its end, or they have unresolved concerns.

If their lifespan has not yet ended, those offering supportive recitation and guidance should not be too anxious. They can slow down the pace to avoid adding pressure to the dying person.

If there are unresolved concerns, it is important to understand what they are and help resolve them as soon as possible.

If there are outstanding debts, the family can reassure them by saying: "We are aware of all the debts and will take care of them. You can leave in peace."

If they are worried about their children, say: "We will take good care of them and support them. Please rest assured."

If they are holding onto resentment, say: "So-and-so deeply regrets what happened. You are about to go to the Pure Land and attain Buddhahood—please forgive them."

If you can address their concerns directly, you will see an immediate and noticeable effect.

41問：為什麼有的人經過很長時間的開示助念，還是斷不了氣？

答：要麼是他的壽辰還未到，要麼是他心事未了。若是壽辰未到，前來助念的人就不要急，可以放緩一緩，以免增加臨終人的負擔。若是心事未了，就要瞭解是何事，幫他儘快了卻。如有帳務未了，就可以讓他的眷屬說：「所有帳務，我們都清楚，自會了結的，您就放心走吧。」

如有兒女牽掛，放捨不了，就說：「我們一定會好好扶養他，幫助他，請你放心。」如有怨恨難平，就說：「某某現在也很後悔，您就要去淨土成佛了，就原諒他吧。」如能切中他的心事，立即就會有明顯的效果。

Namo Amituofo!

Friday, May 9, 2025

May 9, 2025

Short Dharma Teaching about the Grace of Deliverance

救恩法語(一)之愛的心語

Love is simply love. True love is when there is no ulterior motive beyond love itself.

愛者愛也，愛除了愛之外，再沒有任何心機的才是真愛。

Namo Amituofo!

May 8, 2025

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

慧淨法師之人生像什麼

Life is like an ox going to the market to be slaughtered. Each step draws it closer to death.

人生如牛赴市，步步近死。

Namo Amituofo!

May 7, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 32: A Drowning Person Urgently Needs to be Rescued

As Master Shandao further points out in the Commentary on the Contemplation Sutra, “Those who are drowning in deep water urgently need to be rescued; but, why do those who are already standing on the other shore need to be saved?”

This means that, when someone is drowning, urgent aid must be given specifically and primarily to the person in danger. Any delay will cost him his life. Those who are on the bank without any threat of drowning naturally have no need to be rescued.

In fact, we sentient beings are all like the person who is drowning. Once we realize that our life is at stake, we will instinctively turn to Amitabha’s deliverance to

rescue us. If we are oblivious to the danger we are in, this suggests that we lack the necessary karmic connection with Amitabha Buddha to obtain his deliverance.

32. 溺水喻

善導大師繼續說：「亦如溺水之人，急須偏救；岸上之者，何用濟為。」好像沉溺在水中的人，一定要特別地、專門地先去救度他，這時不救就來不及了。處在岸上的人，救度不救度，根本沒關係，因為他沒有溺水的危險性。

其實我們眾生都如溺水，只要我們體會到自己是個溺水的人的話，就會依靠彌陀的救度；若是沒有體會到自己是溺水的人，就跟彌陀的救度無緣。

Namo Amituofo!

May 6, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

153. The Meaning Within the Name - "Amitabha’s Pure Land (continued)

According to Master Shandao’s explanation, Buddhism is not fundamentally based on wisdom; rather, wisdom is simply a skillful means to guide and transform

sentient beings. Great compassion is the true essence, aiming to relieve beings from suffering and grant them joy.

As for wisdom, it is necessary because, in order to grant sentient beings the ultimate benefit of being freed from suffering and attaining joy, the Buddha must use boundless wisdom to reveal the Dharma and employ various methods to guide beings. Of course, those with sharp faculties may become Arhats or Pratyekabuddhas through the path of wisdom, or even attain the bodhisattva’s realization of the non-arising patience (anupattika-dharma-kṣānti). However, even those without such wisdom can still enter one of the 84,000 Dharma gates, and ultimately return to the Pure Land Path. In this way they will be fulfilling Amitabha Buddha’s fundamental vow of great compassion.

For this reason, only Amitabha Buddha is called the one who perfectly fulfills great compassion. Other Buddhas cannot be called the ones who perfectly fulfill great compassion.

Master Yinguang stated:

"Without this Dharma, one cannot fully achieve Buddhahood above, nor extensively deliver sentient beings below."

If one departs from the practice of exclusively reciting Amitabha Buddha’s Name, the great compassion of all Buddhas cannot be fully realized.

153 極樂之立名(續)

如果依善導大師的解釋，佛教不是以智慧為根本，智慧只是度化眾生的方便；大悲才是本來面貌，是要給眾生拔苦與樂。

至於說智慧，是因為如果要讓我們得到拔苦與樂的究竟利益，佛要用無窮的智慧來開顯，要用種種的法門來誘導。當然，根機猛利的人在智慧門可

以悟得阿羅漢果、緣覺果，或得到菩薩無生法忍。即使沒有這樣智慧的人，通過八萬四千法門導歸淨土法門，最後也能夠滿足佛的大悲本心。

所以，只有阿彌陀佛稱為「滿足大悲」，諸佛不能稱為「滿足大悲」。印光大師說「捨此法，上不能圓成佛道，下不能廣度群萌」，離開念佛法門，諸佛大悲就不能圓滿。

Namo Amituofo!

May 5, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

153. The Meaning Within the Name - "Amitabha’s Pure Land (continued)

6. Infinite Compassionate Transformation

The name "Bliss" fulfills the infinitely compassionate vow of Shakyamuni Buddha and all Buddhas to guide and liberate sentient beings.

The Commentary on the Contemplation Sutra states:

Amitabha’s forty-eight vows—each vow establishes supreme causes. From these causes arise superior practices, from these practices come supreme results, from these results come excellent rewards, from these rewards the Pure Land emerges, from the Pure Land arises universal compassionate transformation, and from this compassionate

transformation, the gateway to wisdom is revealed. Compassion is boundless, and wisdom is infinite. When compassion and wisdom function together, the sweet nectar of the Dharma flows freely, nurturing and embracing all beings.

"Universal compassionate transformation through joy" means that the joy of the Pure Land itself reveals the Buddha’s great compassion. This is because the "bliss" of the Pure Land manifests the compassionate heart of the Buddha. This compassion means both relieving suffering and bestowing joy, and the Buddha’s guidance of beings is centered on the concept of joy.

Through this great compassionate teaching, wisdom naturally emerges. The gateway to wisdom is opened by compassion, and the salvation of infinite beings in the Western Pure Land requires great wisdom. Without it, the results would be limited.

"Compassion is boundless, and wisdom is infinite."

Compassion and wisdom operate together, opening the path to liberation through the teachings of the 84,000 Dharma gates.

From the Pure Land perspective, the Buddha’s wisdom arises from the great compassion he uses to guide sentient beings. After guiding beings, they return to the Buddha’s compassionate heart, as expressed in the saying:

"The Buddha’s heart is great compassion itself, embracing all beings with unconditional kindness."

(to be continued tomorrow)

153 極樂之立名(續)

6.悲化無盡

有「極樂」這個名稱，就能達到釋迦牟尼佛、諸佛大悲化度眾生的無窮無盡的願望。

《觀經疏》言：

彌陀本國四十八願，願願皆發增上勝因，依因起於勝行，依行感於勝果，依果感成勝報，依報感成極樂，依樂顯通悲化，依於悲化顯開智慧之門；然悲心無盡，智亦無窮，悲智雙行，即廣開甘露，因茲法潤，普攝群生也。

「依樂顯通悲化」，「樂」就是極樂世界的極樂。之所以「依樂顯通悲化」，因為極樂世界的「樂」字，其清淨喜樂顯明了佛的大悲心，佛的大悲就是拔苦與樂，佛度化眾生就是抓住「樂」字。

由這樣的大悲教化，從「悲」出「智」，顯開智慧之門。以大悲為本救度無量的眾生，引導到西方極樂世界，一定要有大智慧，否則就收效有限了。

「悲心無盡，智亦無窮。」智慧無窮就會「悲智雙行，廣開甘露」，就講了八萬四千法門。

在淨土門的立場上，佛是大悲出智，由智慧攝化眾生；攝化眾生之後，又回到其滿足大悲之人，回到其大悲的本心，所謂「佛心者，大慈悲是，以無緣慈攝諸眾生」。

(待續)

Namo Amituofo!

Monday, May 5, 2025

May 4, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

153. The Meaning Within the Name - "Amitabha’s Pure Land (continued)

5. The Name Leads to Rebirth

Upon hearing the name of the Land of Ultimate Bliss, if sentient beings believe in it and wish to be reborn there, they will attain rebirth.

The Treatise on Rebirth states:

"The Brahma sound reaches far and deep, its subtle wonders are heard in all directions."

The term "Brahma sound" refers to Amitabha’s Name, which "Reaches far and deep." This means it provides vast and ultimate benefits to sentient beings who exclusively recite it. " Its subtle wonders can be heard in all directions." This implies that hearing it can lead to awakening, allowing beings from all ten directions to attain deep realization. This is the function and power of Amitabha’s Name, which enables us to be reborn in the Pure Land of Ultimate Bliss.

Master Tanluan explained:

The scripture says, "If a person merely hears the name of the Land of Peace and Joy, desires rebirth, and sincerely aspires to it, they will be reborn as they wish." This confirms that the Name itself leads beings to enlightenment.

Another passage states: "If a person merely hears of that land’s purity and joy, deeply contemplates it with a sincere wish to be reborn there, they will attain rebirth and enter the stage of assured enlightenment."

Thus, the name of the Pure Land itself serves as a means of guiding beings, just like the Buddha guiding sentient beings. In fact, not only the name but also the lotus flowers and trees of the Pure Land possess this power—they all give benefits to sentient beings. This is because the Name of Amitabha’s Pure Land and its essence are one and the same, all arising from the vows of Amitabha Buddha.

(to be continued tomorrow)

153 極樂之立名(續)

5.令聞名得生

極樂世界之名，若眾生聽聞，願意往生，也能往生。

《往生論》說：「梵聲悟深遠，微妙聞十方。」「梵聲」是指極樂國土的名字；「悟」是讓人可以得到淨土的利益；「深遠」是指能夠究竟廣大利益眾生；「微妙聞十方」，是聞而使之開悟的意思，讓十方的眾生聽聞而能悟得深遠，這是極樂淨土、極樂國土國名的功能和作用。

曇鸞大師解釋說：經言：「若人但聞安樂淨土之名，欲願往生，亦得如願。」此名悟物之證也。經言：若人但聞彼國土清淨安樂，剋念願生，亦得往生，即入正定聚。此是國土名字為佛事，安可思議！

聽說極樂世界很清淨，沒有三惡道、惡人、惡處，不用輪迴，也沒有生老病死苦，沒有貧富懸殊，人人都是無量光、無量壽，自在安樂，於是「剋念願生」，就是下定了決心，永不退轉，肯定要去往生，這樣的人「亦得往生，即入正定聚」。

極樂國土的名字就可以度眾生，就像佛度眾生一樣。其實不光是極樂的名稱，極樂的蓮花、樹等都有這樣的功效，能夠讓眾生得利益，名和體都有這樣的利益，因為名體一如，皆是阿彌陀佛願力所成。

(待續)

Namo Amituofo!

May 3, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

153 The Meaning Behind the Name "Amitabha’s Pure Land (continued)

4. Embracing the Ignorant and the Difficult-to-Enlighten

The path for sacred beings emphasizes eliminating delusions,cultivating great compassion, and attaining enlightenment. However, this is a difficult path, suitable only for those with superior capacities and wisdom. The Pure Land path, on the other hand, focuses on relieving suffering and granting joy, something even ordinary beings with weak capacities can accept.

The Lotus Sutra states, "The world is filled with immense suffering, truly fearful and dreadful," using various metaphors to illustrate suffering. In contrast, the Amitabha Sutra conveys the message in just two sentences: "In the Pure Land there is no suffering, only the enjoyment of various pleasures." Being reborn in the Pure Land eliminates all forms of suffering and grants happiness.

Understanding delusion and enlightenment is difficult, and the Sacred path is hard to practice. However, suffering and happiness are easy to grasp and naturally inspire aspiration. Speaking of non-self may not be understood; but, speaking of suffering and happiness is comprehensible even to the most ignorant. Because

suffering and happiness align with human nature, they make the Pure Land path an easy and understandable practice that readily awakens joyful aspiration.

(to be continued tomorrow)

153 極樂之立名(續)

4.攝受下愚，難悟眾生

聖道門，講破迷開悟，興發慈悲，這是難行之法，是少數上根利智之人才容易接受。淨土門，講拔苦與樂，離苦得樂，根機不堪的凡夫都願意接受。

《法華經》說「眾苦充滿，甚可怖畏」，種種比喻，說明是怎麼樣的苦。《阿彌陀經》就兩句話「無有眾苦，但受諸樂」，免了一切苦苦，拔苦與樂。

說迷悟難解難行，說苦樂易知欣求。講無我，可能沒人聽得懂，但講苦樂，再愚癡的人都知道。因為苦樂符合人情，讓人知道這是易行法門，容易發起欣求心。

(待續)

Namo Amituofo!

May 2, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

153. The Meaning Within the Name "Amitabha’s Pure Land (continued)

2. Following the Habits of Ordinary Beings to Inspire Joyful Aspiration All matters in the world can be categorized into suffering and happiness. People naturally desire to escape suffering and attain happiness. The various creations, facilities, and even cultural ideologies in the world ultimately arise from this fundamental aspiration. The Pure Land of Amitabha Buddha is named "The Land of Bliss" precisely to align with the common tendency of ordinary beings to reject suffering and seek joy.

3. Great Compassion Saves Us from Suffering, Urging Swift Liberation "The Buddhas have great compassion for those who suffer." Amitabha Buddha seeks to quickly free us from the world of suffering, which is why his land is called "Bliss." When those trapped in the sea of suffering hear of a land of happiness, their hearts naturally feel admiration and longing, leading them to aspire for rebirth there. This aligns with the compassionate intent of the Buddha.

(to be continued tomorrow)

153 極樂之立名 (續)

2.順凡夫習，令知欣求

世間之事皆可按苦、樂二字來劃分，而世人皆有願離苦得樂之趨向。世間的各種創造和設施，甚至各種文化思想，本質皆是為了離苦得樂而來的。而阿彌陀佛的淨土取名為極樂世界，就是為了隨順凡夫的厭苦欣樂的習性。

3.大悲救苦，急令出離

「諸佛大悲於苦者」，阿彌陀佛是為了讓我們趕快離開苦的世界，所以他的世界取名「極樂」，在苦海中的人們，一聽到快樂之地，心之所向，自然生起欣慕之心，願意往生，這就符合了佛的大悲本心。

Namo Amituofo!

May 1, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

153. The Meaning Within the Name - "Amitabha’s Pure Land (continued)

1. Aligning with the Nature of Sentient Beings and Forming Vast Dharma Connections

The "nature of sentient beings" refers to Buddha-nature, which is synonymous with great Nirvana—permanence, joy, self, and purity.

The "joy" of the Pure Land is not worldly pleasure but Dharma joy, the true, great, and Nirvanic bliss of permanence, joy, self, and purity. This joy is inherently present in all sentient beings: "How unexpected! My own nature is originally complete." The name of the Pure Land is thus established based on Buddha-nature, Dharma-nature, and enabling sentient beings to form deep Dharma connections. As Master Ouyi said: "All Buddhas manifest from the Dharma body to form karmic connections with beings."

Bodhisattva Dharmakara (who later became Amitabha Buddha) primarily connects with sentient beings on the level of Buddha-nature. However, he also manifests in countless forms to establish these connections. His mind pervades infinite space and the Dharma realm, completely uniting with the innate nature of all beings. When he dedicates merit, it is received across the ten directions of the Dharma realm. This reflects the great aspiration of a Bodhisattva. Therefore, all people inherently have a connection with Amitabha Buddha and the Pure Land—though the depth and closeness of that connection may vary.

(to be continued tomorrow)

153 極樂之立名 (續)

1.順眾生性，廣結法緣

「眾生性」，即佛性，佛性就是大涅槃、常樂我淨。極樂的樂不是世間樂，而是法樂，是常樂我淨的真樂、大樂、涅槃之樂。這樣的樂是眾生本性所具足的，「何期自性，本來具足」。這是依佛性、法性而立的名，能夠廣結法緣，蕅益大師言「諸佛本從法身垂跡，固結緣種」。

法藏菩薩主要是在佛性層面和我們結緣，當然，也有分身無數來結緣的。法藏菩薩的心盡虛空遍法界，和我們眾生的本性完全一體，他一迴向，十方法界都收到了，這是菩薩發大心。所以，世間人人與阿彌陀佛有緣，與極樂世界有緣，只是緣有深淺、親疏的不同。

(待續)

Namo Amituofo!

April 30, 2025

Apr. 30, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

153. The Meaning Within the Name - "Amitabha’s Pure Land"

The significance of the name "Amitabha’s Pure Land" pertains to the realm of the Buddha and can only be understood using the limited understanding of ordinary beings. Since Shakyamuni Buddha also provided an explanation, it can be understood through the phrase: "free from all suffering and experiencing only manifold joys".

In the Amitabha Sutra, there are three questions related to names: 1. Why is that land called the "Land of Bliss"?

2. Why is that Buddha named "Amitabha"?

3. Why is the sutra named The Sutra of All Buddhas’ Protection and Remembrance?

When Shakyamuni Buddha raised these three questions, the venerable Sariputra remained silent. Names are of great importance, especially the six-character Name, which represents the Dharma realm. This is a realm of the Buddhas—indescribable and beyond explanation, leaving only the Name to convey its meaning.

(to be continued tomorrow)

153 極樂之立名

極樂立名的意義，這是佛的境界，只能以凡夫的情量來推理而已。因釋迦牟尼佛亦有解釋，可通過「無有眾苦，但受諸樂」這兩句話來說明。

《阿彌陀經》中有三問，皆與名字相關，分別是國名、佛名、經名：

彼土何故名為極樂？

彼佛何故號阿彌陀？

何故名為《一切諸佛所護念經》？

釋迦牟尼佛這三問，舍利弗尊者啞口無言，名字非常重要，尤其是六字名號真法界。這是諸佛的境界，拿不出來，也講不明白，只能講個名字而已。

極樂立名之意義，略述幾點。

(待續)

Namo Amituofo!