Vancouver Pure Land Buddhism: June 2025

Wednesday, June 25, 2025

June 25, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of Ordinary Beings (continued 4/6)

In the Lotus Sutra, it is stated that such ordinary beings cannot be saved. The Lotus Sutra (Chapter on Parables, Taisho Edition, Volume 9, Page 15) says:

"Sariputra, those who are proud and lazy, and those who have the view of 'I' and 'mine,' should not be told this sutra. Ordinary beings with shallow understanding, deeply attached to the five desires, will not be able to comprehend it , so do not preach it to them."

Ordinary beings have shallow wisdom and are attached to the five desires: desire for wealth, form, fame, food, and sleep). Therefore, even if they hear the teachings of the Lotus Sutra, they will not be able to understand them. Hence, the teachings of the Lotus Sutra would not be appropriate for them.

"Defilements" (Kleśa in Sanskrit) are translated as "delusions" or "afflictions." They are considered to be the root cause of human or sentient beings' evil actions in Buddhism. For those seeking enlightenment, these defilements act as obstacles to achieving the ultimate goal of Buddhahood. They cause the bodies and minds of humans (or sentient beings) to be disturbed, confused, polluted, and deluded, which is why they are regarded as unwholesome.

(to be continued tomorrow)

156 凡夫的意義 (續 4/6)

於《法華經》中，認為這樣的凡夫是不能救度者，《法華經》〈譬喻品〉（大正藏九卷15頁）說：舍利弗，驕慢懈怠，計我見者，莫說此經。凡夫淺識，深著五欲，聞不能解，亦勿為說。

凡夫智慧淺，執著五欲（財欲、色欲、名譽欲、飲食欲、睡眠欲）故，即使聽聞《法華經》的教法，也不能夠理解。因此，以《法華經》的教理而言，凡夫是不能被救度的。

「煩惱」是梵語 kleśa 的漢譯，也翻譯為「惑」。這被認為是佛教中所說的人類（眾生）惡的根源，對於想要達到證悟這一佛教的終極目的，此煩惱則成了障

礙的精神作用。這使人類（眾生）的身與心，煩、惱、擾動、混亂、迷惑、染污之故，所以被認為是不善之物。

Namo Amituofo!

June 24, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of Ordinary Beings (continued 3/6)

Conversely, Bodhisattvas who have not reached the First Ground are called "ordinary beings." Among them, the practitioners in the first ten stages of faith are known as "external ordinary beings." Those in the stages of dwelling, action, and dedication are "internal ordinary beings." Those who have not entered the ten faith stages are called "lower ordinary beings" or "those of the lower and lighter states of faith."

According to Maitreya Bodhisattva's Inquiry Sutra (Taisho Tripitaka, Volume 26, Page 236), it is said that ordinary beings are those who are distant from the teachings of saints, attached to the view of self, and living under the influence of the five desires. Thus, they are called "ordinary beings."

These beings, caught in their afflictions, give rise to desires and attachments, resulting in confusion and suffering.

(to be continued tomorrow)

156 凡夫的意義 (續 3/6)

與此相對，初地以前的菩薩叫作凡夫，其中最初的十信位者為外凡，十住、十行、十迴向位者為內凡，還未進入十信位者為底下凡夫，也稱為底下薄地凡夫，又稱為信外輕毛凡夫。

依據《彌勒菩薩所問經論》（大正藏26卷236頁）說：遠離聖人法，染著身見等，住五欲資生，故名凡夫人。

疏遠聖人之法，住於我見者稱為凡夫。所謂依煩惱，而生起我欲、我見等，而叫作煩惱迷惑的人。

Namo Amituofo!

June 23, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of Ordinary Beings (continued 2/6)

In Mahayana Buddhism, the diligent Bodhisattvas, who have started their practice with the aspiration for Buddhahood, go through fifty-two stages on their journey from initially resolving to ultimate enlightenment. These stages include the ten

stages of faith, ten stages of dwelling, ten stages of action, ten stages of dedication, ten stages of grounds, the stage of equality, and the stage of wondrous enlightenment.

The first of these ten stages, called "the First Ground" (初地), is also known as the stage of Joy, the stage of Non-retrogression, and by other names. This refers to a Bodhisattva who enters the First Ground and will not regress to the previous stages (such as the tenth dedication or the tenth faith).

Therefore, those who have reached the First Ground and beyond are called "saints," while those who have not reached the First Ground (i.e., those in the stages of the tenth dedication, tenth action, tenth dwelling, and tenth faith) are collectively referred to as "ordinary beings."

This is because entering the First Ground marks the first attainment of non-leaky wisdom (wisdom free from defilement) and partial realization of the true nature of things, thus becoming a saint. At this stage, the Bodhisattva not only nurtures Buddhahood; but, also universally guides all beings. Thus, they are called the "Ten Saints" or "Ground Bodhisattvas."

(to be continued tomorrow)

156 凡夫的意義 (續 2/6)

以大乘佛教而言，勤苦修行的大乘菩薩，從初發菩提心開始刻苦修行，一直到達證悟的過程，分為五十二階位。五十二階位是指十信位、十住位、十行位、十迴向位、十地位、等覺位、妙覺位。其中十地之初稱為初地，又稱歡喜

地、不退轉地、阿惟越致、阿鞞跋致，是指進入此初地階位的菩薩，不會再次退回到十迴向位或十信位。

所以初地以上者稱為聖者，而未達初地的十迴向、十行、十住、十信位者統稱為凡夫。

這是因為進入初地，初得無漏智（沒有染污的智慧），證悟一分法性，而成為聖者，因為長養佛智的同時，也普遍攝化一切眾生的緣故，所以叫作十聖或地上菩薩。

Namo Amituofo!

June 22, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of Ordinary Beings

In Pure Land Buddhism, those who are saved are referred to as ordinary beings. Although the term "ordinary beings" generally refers to common or average people, this word is a translation of the Sanskrit term ṛthagjanaiḥ, which directly translates to "beings born in different worlds."

"Different worlds" refers to the six realms: Hell, Hungry Ghosts, Animals, Asuras, Humans, and Deities. These realms are based on the arising of karmic actions

influenced by afflictions, which result in rebirth into one of these six realms, thus they are called "beings born in different worlds."

(to be continued tomorrow)

156 凡夫的意義

淨土教中，對於被救度的人稱為凡夫。

凡夫雖然一般是指凡庸的、平平凡凡的一般人，但這個詞語是梵語 ṛthagjanaiḥ 的翻譯語，直譯則為異生。

「異生」是指出生於種種相異不同的世界者。「不同的世界」是指六道，也就是地獄、餓鬼、畜生、阿修羅、人間、天人。依煩惱而起業，轉生於六種不同的世界，所以叫作異生。

Namo Amituofo!

June 21, 2025

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

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.8 In the phrase, "If you are unable to contemplate that Buddha, you should recite the Name of the Buddha of Infinite Life," why is there a shift from "contemplation" (念) to "recitation" (稱)? What is the reason and meaning behind this change?

Answer: Vocal recitation is easy; mental contemplation is not. The fact that salvation can be attained simply through reciting aloud demonstrates the ultimate ease of this practice, revealing the true meaning of "even ten recitations." This also establishes vocal recitation of Amitabha Buddha’s Name as the proper practice for rebirth in Pure Land. As the Commentary on the Contemplation Sutra explains, vocal recitation is called the "karma of assurance."

When guiding others to practice Buddha-recitation, using vocal recitation is much easier. For example: "Namo Amitabha Buddha — follow along and recite with me." The other person can immediately imitate and participate. But if you say,

"Contemplate the Buddha in your heart," they would not know how or where to begin.

25. 《觀經》稱名除五逆罪 (續)

25.8 問：此句「汝若不能念彼佛者，應稱無量壽佛」，轉「念」為「稱」有何原因和意義？

答：口稱容易，心念不易。口稱而得救，顯易行之極致，明「乃至十念」真實義，也由此確定了淨土宗往生正行，《觀經疏》說口稱佛名為「正定之業」。

教人念佛時，也以口稱念佛為易。「南無阿彌陀佛，你跟我念」，對方依樣隨學即可，這很容易；「你心裡憶念」，對方不知道從何念起。

Namo Amituofo!

June 20, 2025

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

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.7 In daily practice, should we recite the six-character Name or the four-character Name?

Answer: It is preferable to recite the six-character Name. The Contemplation Sutra says, "With utmost sincerity, completing ten recitations of 'Namo Amitabha Buddha'." In fact, in all of the three main Pure Land sutras, whenever the method of recitation is specifically described, it is always the six-character Name.

However, if someone has been reciting the four-character Name (Amitabha Buddha alone) for many years and is unaccustomed to adding "Namo" (Namo meaning "I take refuge in" or "homage to), that is also perfectly fine. If someone who is ill finds reciting the six characters too difficult, they may switch to the four-character version. Near the end of life, when breathing becomes short and even four characters are hard to follow, simply reciting "Buddha" alone is still effective for attaining rebirth without obstruction.

25. 《觀經》稱名除五逆罪 (續)

25.7 問：平時念佛，念六字還是四字？

答：宜念六字。《觀經》言「如是至心，具足十念，稱南無阿彌陀佛」。經土三經具體講到如何念佛，唯是六字。

但若四字稱念多年，不習慣六字，那也無妨。病苦之人，若稱六字困難，也可改稱四字。臨終前氣息短促，四字也跟不上，可隨念一個「佛」字，無礙往生。

Namo Amituofo!

June 19, 2025

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

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.6 Why does Shakyamuni Buddha refer to beings who have committed the gravest offenses, the five heinous crimes, and the ten evils as "foolish people" rather than "evil people"?

Answer: The Buddha, out of compassion, sees that they are ignorant of the law of cause and effect, unaware that they themselves inherently possess Buddha-nature, and thus create evil and suffer for it. Ordinary people, with their clear-cut view of good and evil, often pride themselves on their own righteousness and call such offenders "evil people," with a sense of anger and condemnation, believing them to be beyond forgiveness. In contrast, the Buddha calls them "foolish people," analyzing the causes of their wrongdoing with understanding, and offering them acceptance, empathy, and deliverance.

25. 《觀經》稱名除五逆罪 (續)

25.6 問：五逆十惡的極罪眾生，釋迦牟尼佛為何稱其為「愚人」而非「惡人」？

答：佛憐憫其不知因果，不知自身具足佛性，造惡受苦。世人善惡分明，自謂剛正，稱其為「惡人」，帶有憤恨情緒，以為不可原諒；佛稱其為「愚人」，為他分析原因，予以包容、體諒、救度。

Namo Amituofo!

June 18, 2025

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

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.5 The Infinite Life Sutra says, "Except for those who have committed the five gravest offenses or slandered the Correct Dharma." Yet, in the Contemplation Sutra it says that even those guilty of the five gravest offenses can attain rebirth through exclusively reciting Amitabha Buddha’s Name. Is this a contradiction?

Answer: It is not a contradiction. The offenses of the five gravest offenses and slandering the Dharma are extremely heavy; so, the Infinite Life Sutra warns beings not to commit such acts. It cautions them not to indulge in evil just because Amitabha Buddha is compassionate.

This warning, that if they commit these offenses they will not be saved, functions as a gate of restraint / inhibition. However, for those who have already committed these offenses, if they are able to sincerely repent and turn their hearts around, Amitabha Buddha will still compassionately embrace and accept them — this is the gate of acceptance / embrace.

25. 《觀經》稱名除五逆罪 (續)

25.5 問：《無量壽經》言「唯除五逆、誹謗正法」，《觀經》五逆罪人念佛得生，是否矛盾？

答：不矛盾。五逆、謗法罪業極重，眾生未造之時誡止，不可因為有阿彌陀佛的慈悲而放縱為惡，因此警告若造不救，此為抑止門；此前已造五逆謗法，若能回心，阿彌陀佛還要慈悲攝取，此為攝取門。

Namo Amituofo!

Wednesday, June 18, 2025

June 17, 2025

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

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.4 Some say, "Those in the lowest level of the lowest tier are the ones who have committed the five gravest offenses. We should not be content with being low-grade aspirants; but, should strive to be reborn in the highest grade." Is this correct?

Answer: It is good to rejoice in the aspiration to emulate the virtuous and, if it motivates one to diligently recite Amitabha Buddha's Name, it is commendable. However, if one seeks to elevate their grade by engaging in extensive miscellaneous practices, there is the danger of losing the assurance of rebirth, because this would weaken one’s trust in the power of Amitabha’s Name.

Moreover, if one despises one’s current state as an ordinary being and vainly clings to a lofty pure realm they cannot reach, inner agitation and uneasiness will follow. Regarding the result of rebirth, it is best not to set excessively high expectations or overthink it.

Master Ouyi in his Collected Writings of Lingfeng says: "Simply aiming to be born in the lotus of the lowest grade is a settled course for life. How could one dare to boast and deceive the world, bringing disgrace upon the Dharma? Only Amitabha Buddha embraces the impure and the defiled, reaching out with His golden hand to place them in the lotus of the lowest grade."

Recognizing ourselves as beings of the lowest level in the lowest tier arouses a true and urgent desire for salvation, through wholly relying on Amitabha’s compassionate deliverance. It is just like a gravely ill patient who, knowing death is near, desperately longs for a doctor’s help.

In truth, if we honestly reflect using the mirror of the Dharma, we are exactly beings of the lowest grade. As stated in the Avatamsaka Sutra’s Chapter on Samantabhadra’s Practices and Vows: "The bodhisattva reflects: From beginningless kalpas past, due to greed, hatred, and delusion, through body,

speech, and mind, I have committed countless, boundless evil deeds. If these evil deeds had a form and substance, even all the space of the universe could not contain them."

25. 《觀經》稱名除五逆罪 (續)

25.4 問：有人說，「下品下生是五逆罪人，我們不能自甘下品，應力爭上品上生」，是這樣嗎？

答：見賢思齊之心應當隨喜，若為自勵勤稱佛名，也是可取。如果為了提升品位轉而廣修雜行，恐失往生，對名號退失信心故；又，厭嫌凡夫現狀，攀緣淨境而不能得，導致內心不安。對於往生結果，不宜過高期望、過多思慮。

蕅益大師《靈峰宗論》：「只圖下品蓮生，便是終身定局。豈敢大言欺世，致使法門受辱。」「獨有阿彌陀佛藏污納垢，金手接向下品蓮花安置。」

自視為下品根機，才能生起急迫求救之心，全憑彌陀救度。猶如病人，自知病重將死，才能渴望醫生診治。

其實，用佛法的鏡子自照，我們正是下下品人。《華嚴經‧普賢行願品》：「菩薩自念，我於過去無始劫中，由貪瞋癡，發身口意，作諸惡業，無量無邊，若此惡業有體相者，盡虛空界不能容受。」

Namo Amituofo!

June 16, 2025

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

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.3 Some say, "When the sutras mention 'with sincerity', it means that one’s mind must become completely pure and genuine, to the point where one’s true nature is revealed — what is called 'seeing one’s nature and attaining enlightenment.' Is this correct?"

Answer: The actual situation of rebirth for those in the lowest level of the lowest tier is that they are "unable to even think of the Buddha, are overwhelmed by suffering, and lose all mindful awareness." If we interpret the Pure Land teaching in terms of the Sacred Path teaching (self-powered realization), first of all, it does not match the reality of the beings in question; secondly, it contradicts Amitabha Buddha’s original compassionate vow to save all suffering beings. By adding extra conditions, we cause sentient beings to despair, and the gate to rebirth in the Pure Land becomes obstructed.

25. 《觀經》稱名除五逆罪 (續)

25.3 問：有人說，「經中說『如是至心』，『至心』就是用心真誠到極處，自性現前，所謂明心見性」，是這樣嗎？

答：下品下生的實際狀況是「不遑念佛」「苦逼失念」，如果將淨土教作聖道解，一則不符合實情，二則有違阿彌陀佛大悲救苦的度生本懷，增設條件，眾生望而興嘆，往生之門堵塞。

Namo Amituofo!

June 15, 2025

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

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.2 : Some say, "The reason for rebirth for those in the lowest level of the lowest tier attaining rebirth [in the Pure Land] is because they have deep roots of virtue from past lives. For example, Devadatta, though he committed the five gravest offenses, was a high-level bodhisattva in the past." Is this correct?

Answer : If we interpret those reborn in the lowest level of the lowest tier as bodhisattvas rather than ordinary beings, then it would mean that ordinary beings have no hope of being saved. This is a crucial point Master Shandao emphasized in his effort to "clarify the truth [of the Pure Land teaching] across past and present." In his Commentary on the Contemplation Sutra (Section on Profound Meaning), he devotes a great amount of effort to refuting the view of some masters that "the nine grades of rebirth are not for ordinary beings," and strongly promotes the idea that "ordinary beings can enter the Pure Land."

In essence - high level Bodhisattvas, being freely endowed with supernatural powers and compassionately transforming beings throughout the ten directions,

without being influenced by birth and death, would have no need to rely on Vaidehi’s request to seek rebirth! Therefore, the nine grades described are purely and truly ordinary beings! He says, "this Contemplation Sutra was spoken by Shakyamuni Buddha for the sake of ordinary beings, not for sages."

25. 《觀經》稱名除五逆罪 (續)

25.2 問：有人說，「下下品之人之所以往生，是因為宿善深厚。比如提婆達多，雖犯五逆，本地是深位菩薩」，是這樣嗎？

答：下品下生人若解釋為菩薩，不是凡夫，則眾生得救無望。此是善導大師「楷定古今」的重要方面。《觀經疏‧玄義分》以很大篇幅破斥諸師「九品非凡夫」之說，力倡「凡夫入報」，大意：菩薩神通自在，悲化十方，不染生死，「更憂何事，乃藉韋提請求生也？」所言九品，皆是地地道道的凡夫，「但此《觀經》，佛為凡說，不干聖也」。

Namo Amituofo!

June 14, 2025

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

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name

The Buddha said to Ananda and Vaidehi: “Those reborn in the lowest level of the lowest grade are sentient beings who commit unwholesome karmic deeds, the Five Gravest Transgressions, the Ten Evil Actions and various other offenses. Due to their negative karma, these ignorant beings are fated to fall into the Wretched Realms to undergo many kalpas of endless suffering.

“As these ignorant beings approach death, they encounter a Dharma friend who consoles them in every way, shares the wondrous Dharma and teaches them to invoke Amitabha Buddha’s Name. Yet their agony makes invocation difficult. Then the Dharma friend tells them: ‘If you cannot invoke him mentally, you should call out the Name of the Buddha of Infinite Life.’

These words touch their hearts. With unbroken voices, they call out ‘Namo Amitabha Buddha’ ten times. Since they recited Amitabha Buddha’s Name, thought by thought, their reincarnation-fated negative karma accumulated over 8 billion kalpas is eradicated.

“At the point of death, they see a golden, sun-like lotus appear before them. In a flash, they are reborn in the Land of Bliss.

Question 25.1: Someone says, "My karmic obstacles are heavy, my mind is impure when reciting Amitabha Buddha's Name, and the time I spend practicing is short. I'm afraid I won't be able to attain rebirth in the Pure Land." Is that true?

Answer:

Compared to those of the lowest level of the lowest grade, your karmic obstacles are not as grave — not to the extent of committing the Five Gravest Transgressions and the Ten Evil Deeds, and being filled with all kinds of unwholesome deeds.

Your mind, though impure, is not so distracted that you cannot recite Amitabha’s Name. Your practice time, though short, is not so short that you will fail to encounter the Dharma at the end of your life. If such a person can attain rebirth, there is no one who cannot.

25. 《觀經》稱名除五逆罪

下品下生者，或有眾生，作不善業，五逆十惡，具諸不善。如此愚人，以惡業故，應墮惡道，經歷多劫，受苦無窮。如此愚人，臨命終時，遇善知識，種種安慰，為說妙法，教令念佛。彼人苦逼，不遑念佛。善友告言：「汝若不能念彼佛者，應稱無量壽佛。」如是至心，令聲不絕，具足十念，稱「南無阿彌陀佛」。稱佛名故，於念念中，除八十億劫生死之罪。命終之時，見金蓮華，猶如日輪，住其人前；如一念頃，即得往生極樂世界。

25.1 問：有人說，「我罪障重，念佛心不淨，修行時間短，怕不能往生」，是這樣嗎？

答：比之下下品人，罪障重，不至於「五逆十惡，具諸不善」；心不淨，不至於「不遑念佛」；修行時間短，不至於臨終遇法。他能往生，沒有人不能往生。

Namo Amituofo!

June 13, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Continued Answer to Question 10 ( 6/6):

If people had no karmic offenses, they would be pure and perfect sages, with the power to transcend the Three Realms. Such beings are only benefactors to others; they owe no debts, and their influence uplifts all. Unfortunately, we are not like that. We are beings with deep karmic burdens, with no natural path to liberation. Consciously or unconsciously, knowingly or unknowingly, we have harmed others and are in their debt. Therefore, we must sincerely seek their forgiveness.

This realization brings about a transformation within our hearts.

Of course, this isn’t a rigid rule, every sentient being is different. Someone with deep-rooted habits may still react strongly in certain situations. Old tendencies may erupt like thunder; but afterward, they reflect and repent. This is because,

deep down they truly believe in both self and Dharma. They hold a deep and sensitive awareness of both. So, even if they fail to realize it in the moment, they will recognize it in time.

10問：請問師父，念佛的人也有苦惱，平時說念佛法喜，苦惱時念佛還法喜嗎？他的心中有些什麼轉化？

續答(6/ 6)：

如果沒有罪業的話，那就是聖人、完美的人了，他們才沒有罪業，而且還有力量脫離三界，在這個世間，只有人家受他們的恩惠，他們沒有欠人家；人家受他們的熏陶感化，他們沒有侮辱人家。可我們不是啊！既然我們罪惡深重、沒有出離之緣，就是有意無意、知與不知之間都虧欠了人家，所以要請求人家原諒。心情就會有這種轉化。

這當然不是一個標準，眾生各不一樣，習氣比較重的人，突然面對某種狀況，霹靂啪啦，自己的慣性都出來了。但是，事後立即會反省，因為畢竟我們是深信機、深信法的人，機法在我們內心很深刻、很敏銳，所以，即使當時沒有發覺，事後也會發覺的。

Namo Amituofo!

June 12, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Continued Answer to Question 10 ( 5/6):

Take, for example, the practice of patience. In the past, we might have forced ourselves to endure humiliation, hardship, slander, or abuse. However. now our mindset is different, we ask others to be patient with us. This is because, over countless lifetimes, we have wronged others, insulted them, or even harmed them, whether knowingly or unknowingly. Perhaps, even in this very life, we've failed others without realizing it. So, now we ask for their forgiveness and their patience, not the other way around. This is a profound shift in perspective.

The essence of Amitabha Buddha’s 18th Vow is faith in self and faith in Dharma. “Self” refers to beings of the ten directions and “Dharma” refers to Amitabha’s salvation. What kinds of beings are these sentient beings of the ten directions? They are beings steeped in grave offenses, even those who slander the Dharma.

We are beings so deeply entangled in evil karma that we have no means of liberation.

(to be continued tomorrow)

10問：請問師父，念佛的人也有苦惱，平時說念佛法喜，苦惱時念佛還法喜嗎？他的心中有些什麼轉化？

續答(5/ 6)：

以忍辱來講，以前都是要自己忍辱、忍辱，忍辱別人對不起我們的事情，忍辱一切逆境，忍辱人家誹謗、打罵。但現在不是了，現在是祈求對方忍辱我們。我們曠劫以來欠人家的、侮辱人家的，甚至今生今世都不知不覺有對不起他們的地方，所以請求他們的原諒、忍耐，不是我們去原諒、忍耐他們—— 就會有這一種轉變。

第十八願的內容就是信機、信法。「機」就是十方眾生，「法」就是彌陀的救度。十方眾生就是五逆謗法的眾生，十方眾生就是罪惡深重、無有出離之緣的眾生（罪惡滿身，所以才「無有出離之緣」）。

Namo Amituofo!

Wednesday, June 11, 2025

June 11, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Continued Answer to Question 10 ( 4/6):

So, when we entrust ourselves to the Pure Land path, our hearts begin to soften. This softening manifests as a spirit that no longer clings or holds grudges, that can forgive and embrace others. It brings a natural kindness toward all beings, along with a deep sense of apology and humility. This is because, through endless kalpas, we’ve unknowingly incurred countless debts to sentient beings—debts we’ve never repaid, and were never even aware of.

Yet now, within the light of Amitabha Buddha’s wisdom and compassion, we awaken and realize: "This is the kind of being I truly am!"

This is precisely where the Pure Land path differs from self-powered paths. In self-powered practices, one must actively cultivate the six perfections - generosity, patience, and so on—striving to perform virtuous deeds. However, in the Pure Land path, our giving arises naturally. Even when we give, we do not think of it as practicing generosity, because we recognize our nature as ordinary beings mired in delusion and karmic obstruction. We understand that our so-called merits are conditioned and impure, motivated by desire and calculation. They cannot be called true offerings.

Only Amitabha Buddha can truly offer perfection. He gives us the Pure Land, the fruition of his Buddhahood. Because he gives us this greatest of gifts, we are inspired to give, not for gain, but out of gratitude and love. There's no longer any need to seek merit, for the highest merit has already been given to us by Amitabha.

(to be continued tomorrow)

10問：請問師父，念佛的人也有苦惱，平時說念佛法喜，苦惱時念佛還法喜嗎？他的心中有些什麼轉化？

續答 (4/ 6)：

所以，我們信受淨土法門，這顆心會柔軟下來。柔軟下來就顯現一種不太計較、能夠寬諒包容，同時對所有人都好，懷著一種抱歉的心、對不起的心。因為，永劫以來，我們曾經欠了眾生不曉得多少的債，都沒能償還，而且，一直都不知道，現在被阿彌陀佛的光明照觸，「我原來是這一種眾生！」

所以，淨土法門跟自力法門之所以不一樣，也就在這裏。自力法門要自己去修六度萬行，自己去修布施、修忍辱。我們不是，我們是自自然然地去付出，即使付出了，也不認為我們是在修布施，因為我們知道自己是罪惡生死凡夫，知道自己所做的功德都是有為有漏，都是虛假的心、有代價的心，有功利存在，一點都不是真實的奉獻；唯有彌陀將極樂世界奉獻給我們，將成佛的功德布施給我們，使我們自自然然也想付出，而且付出卻沒有那種祈求回報心，因為最大的功德阿彌陀佛已經給我們了，我們不須再來祈求功德了。

Namo Amituofo!

June 10, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Continued Answer to Question 10 ( 3/6):

Those inner transformations are not always easy. To forgive someone, if he/she is a good person who simply made a mistake, can be easy; but, to forgive someone who is truly difficult to forgive, that requires a deeper strength. This strength does not come from ourselves alone, it also comes from Amitabha Buddha.

Why is it that we are able to forgive someone whom others cannot forgive? It is because Amitabha Buddha has already forgiven us. He has embraced us completely, just as we are.

Think about it—what kind of beings are we? Our hearts can be so lowly, so defiled, so impure, full of shame, and hidden darkness; yet, Amitabha Buddha does not judge us. Not at all. He never turns us away.

When we truly feel and understand the depth of Amitabha’s compassion, we naturally begin to accept and forgive others. No matter who they are, we embrace them with that same boundless heart.

Of course, this is not about setting a rigid standard, after all, beings across the ten directions are all different. Yet, the power of transformation is real. That possibility is always there.

10問：請問師父，念佛的人也有苦惱，平時說念佛法喜，苦惱時念佛還法喜嗎？他的心中有些什麼轉化？

續答(3/ 6)：

這些轉化，其實是不容易的，我們要去寬諒一個人，這個人如果是個好人，他做錯了，我們去寬諒他，這是很容易的。但是，不容易寬諒的人，我們也去寬諒他，這個必須從我們內心有一種力量，這個力量來自阿彌陀佛。為什麼？別人不可寬諒他，我們可以寬諒，是因為阿彌陀佛寬諒了我們、阿彌陀佛包容了我們。

我們想一想，我們是怎樣的眾生？這顆心可以說是很卑賤、很污穢、很骯髒、不可告人、無地自容的，阿彌陀佛一點都不計較。如果體會到阿彌陀佛這種慈悲的話，所有的人，我們都會去包容他、原諒他。

當然，這並不是一個標準，因為十方眾生各不一樣，可是轉化的功能是存在的，是有那個可能性的。

Namo Amituofo!

June 9, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Continued Answer to Question 10 ( 2/6):

Those who hear and Truly believe in Amitabha Buddha’s vow of deliverance will experience a transformation in their minds and natures. When we realize that Amitabha Buddha is saving us, not only without judgment ; but, with boundless compassion and complete forgiveness, we are deeply moved. That deep feeling of being forgiven leads us to also forgive others, to let go, and not hold things against them.

Amitabha Buddha doesn’t merely save us from suffering, he lifts us out of the cycle of rebirth in the six realms. More than that, Amitabha grants us a life of Infinite Light and Infinite Life. It is a life of great compassion and deep empathy, that reaches even those with whom we have no connection, and sees all beings as one. He gives us the wisdom of a Buddha.

In other words, Amitabha doesn’t just give us life, he gives us a life overflowing with richness and meaning. At the same time, he grants us rebirth in the Land of Bliss.

Think about how vast and how noble these gifts are! In an instant, we possess all of them. In that moment, our spirit becomes dignified and radiant. When we encounter others and see their needs, we will want to give, to help, to fulfill their needs, just as Amitabha has done for us. This is the transformation that arises.

10問：請問師父，念佛的人也有苦惱，平時說念佛法喜，苦惱時念佛還法喜嗎？他的心中有些什麼轉化？

續答 (2/6)：

還有，聞信阿彌陀佛救度的人，心性會轉化。因為我們體會到彌陀救度我們，而彌陀救度我們，他不但不跟我們計較，反而是大大地寬諒我們。大大寬諒我們的時候，使我們感動，也會去寬諒別人、不跟別人計較。

阿彌陀佛救了我們，不但救起了我們的生命，使我們不再繼續六道輪迴，而且是給我們無量壽的生命、無量光的生命，是給我們「無緣大慈、同體大悲」的生命，給我們佛的智慧的生命。可以說，不但是給我們生命，而且是給我們那麼豐盛的生命，同時給我們極樂世界。

你看，這些東西多麼的豐富、多麼的高貴，我們剎那之間擁有了這一切，可以說，剎那之間雍容華貴起來。那個時候，我們面對其他的人，看到他們所需要的，我們有，我們就會儘量付出，幫助他、滿足他，就像彌陀來幫助我們、布施給我們、滿足我們一樣，就會有這些轉化。

Namo Amituofo!

June 8, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 10: Master, even people who recite the Buddha’s name experience suffering. We often speak of the joy of reciting Amitabha’s Name, does that joy remain when one is going through hardship? What kind of transformation happens in the heart?

Answer (1/6):

Ordinary people, who have previously not heard of Amitabha Buddha’s compassionate vow of deliverance, may agree that reciting Amitabha Buddha’s Name is worthwhile when they are told so. However, when adversity strikes, when afflictions arise, or when illness comes; the name of the Buddha often flies away, as if cast into to the thirty-third heaven.

However, if one has Truly heard and believed in Amitabha Buddha’s vow of deliverance, and understands the principle behind this sacred Name, then even when afflictions arise, they will still feel a sense of Dharma joy. Even if their suffering prevents them from reciting aloud, they will still feel comforted. When adversity comes, they are able to willingly endure it.

In this state, affliction is no longer seen as affliction, and suffering no longer becomes an obstruction. Even if they cannot utter Amitabha Buddha’s Name, their mind remains calm and at peace. If they can recite, their cries of pain, those moans of “Ayyo, Ayyo”, will naturally be replaced by “Namo Amituofo, Namo Amituofo...” That’s how the transformation occurs.

10問：請問師父，念佛的人也有苦惱，平時說念佛法喜，苦惱時念佛還法喜嗎？他的心中有些什麼轉化？

答 (1 / 6)：

一般人沒有聽聞阿彌陀佛的慈悲救度，告訴他念佛是好的，他也接受。可是逆境來了、煩惱來了、病痛來了，這句佛號就飛到三十三天之外了。

如果聞信了阿彌陀佛的救度、聞信這句名號的原理的話，煩惱來了，他會有法喜，苦惱得念不出聲，也會有安慰；逆境來的時候，也會甘於承受，會這樣的。煩惱來了，就不以煩惱為煩惱；痛苦來了，也不以痛苦為掛礙，這句名號即使念不出來，心總是安穩的。同時，他如果能念佛的話，就會停止原來很苦

的「哎喲、哎喲」聲，代之以「南無阿彌陀佛、南無阿彌陀佛……」，就會這樣念。

Namo Amituofo!

June 7, 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

43. Question : What kind of mindset should someone have when assisting with Amitabha-recitation at the bedside?

Answer:

1. Put yourself in the position of the dying person. Think: "I am the one lying in that hospital bed—what is it that I would want most right now?" With this perspective, your words and actions will naturally align with the needs and

heart of the person nearing death.

2. Have complete trust in and reliance on Amitabha Buddha. There’s no need to worry about whether the recitation will lead to rebirth in the Pure Land, or whether Amitabha Buddha will come or not. The person assisting should simply focus wholeheartedly on reciting Amitabha Buddha’s Name. He will naturally come to save the dying person—his deliverance of sentient beings is effortless. Excessive worry is not only unnecessary, it can also negatively affect the atmosphere of the recitations.

43問：助念者應該抱什麼的心態？

答：一、設身處地地站在臨終人的立場，想到：我就是那個躺在病床上的人，我現在最希望的是什麼呢？能這樣想，所作所為就能符合臨終人的心了。

二、完全信任、仰賴阿彌陀佛，不必擔心助念能不能往生、阿彌陀佛會不會來等等。助念的人只管專心念佛，阿彌陀佛自會來救度臨終人，阿彌陀佛救度眾生是很容易的。過多的擔心不僅沒有必要，而且會影響念佛的氣氛。

Namo Amituofo!

June 6, 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 is the greatest power. When you truly love someone, you naturally want to share with them.

愛是最偉大的力量。真正愛他時，就想為他付出。

Namo Amituofo!

Friday, June 6, 2025

June 5, 2025

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

慧淨法師之「人生像什麼」

We live and die as eternally lonely wanderers.

人生如永遠孤獨的流浪漢 ── 生前孤獨，死後也孤獨。

Namo Amituofo!

June 4, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 34: People on a Boat

The term “sincere mind” refers to both the mind of Amitabha Buddha and of sentient beings. On the one hand, the Buddha’s vow to rescue sentient beings is completely sincere. It is as unfailing and unchangeable as a diamond. On the other hand, the aspiration of sentient beings for rebirth in the Land of Bliss is also genuine. Both the rescuer and the one who needs to be rescued are sincere and stay true to their goal.

It is like a boat which is perfectly designed to carry people to the other side of the sea. If people on board trust the boat to do its job and do not jump ship midway, they will safely arrive at their destination.

34. 人坐船喻

這個「至心」，可以就佛和就眾生兩方面來講，也就是說：佛救度眾生是毫不虛假的，如同金剛，永不改變；眾生的願生極樂世界也是不虛假的。救度的人，以及被救的人，都要有真心。好像我們人坐在船上，這艘船是真的要讓人坐而到達彼岸，而這個人也真心誠意地依靠船、不離開船。這樣的話，船跟人、救跟被救，就一體不離，同時能夠到達。

Namo Amituofo!

June 3, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

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

4. The Relationship of Essence and Function

In this dimension, Life (shòu mìng 壽命) represents essence (tǐ 體), and Light (guāng míng 光明) represents function (yòng 用).

Amitabha’s Life embodies compassion, while his Light manifests wisdom. Through the union of compassion and wisdom, the dual operation of karuṇa and prajna, Amitabha Buddha imparts his boundless Light and Life.

All self-realized virtues are encompassed within Infinite Life; all outward, altruistic, and transformative activities are expressed through Infinite Light. Hence, Infinite Light and Infinite Life together encapsulate the totality of Amitabha Buddha’s immeasurable virtues.

Infinite Light implies freedom from spatial limitations; Infinite Life implies transcendence of temporal limitations. In fact, space and time are ultimately interwoven — where there is no time, there is no space; where there is no space, there is no time. Where time is present, space must also be; and where space exists, time necessarily accompanies it. These three — space, time, and velocity — form a single conceptual triad. Space is distance; divided by speed, it yields time.

The minds of Buddhas and Bodhisattvas abide in serenity and stillness — unborn and undying. In the dimension of time, their awareness is tranquil and unmoving; and when that stillness is centered upon a single point, there is no motion. Hence, there is no perception of space. Only when there is movement does the notion of spatiality arise.

(to be continued tomorrow)

155 阿彌陀佛光壽關係 (續 6/6)

4. 體用的關係

壽命為體，光明為用。

壽命代表慈悲，光明就代表智慧。悲智雙運，光壽無量。

一切自證功德，無量壽命就可以包括；一切外化、利他的功德，無量光明都可以說明。所以無量光明和無量壽命，就涵蓋了阿彌陀佛種種無量的功德。

光明無量，是沒有空間的障礙；壽命無量，是沒有時間的障礙。其實這兩點也是相通的，沒有時間，就沒有空間，沒有空間，就沒有時間；有時間就有空間，有空間就有時間。空間、時間和速度，它們是一組的概念。空間就是距離，除以速度，就等於時間。

諸佛菩薩的心念是寂靜、寂止的，是不生不滅的，時間上，它是寂靜的。寂靜在一點上，就沒有運動，就沒有空間了，只有運動了，才有所謂的空間感。

Namo Amituofo!

Monday, June 2, 2025

June 2, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

155. The Relationship Between Amitabha Buddha’s Light and Life (continued 5/6)

3. The Relationship of Mutual Containment

Mutual containment (hù jù 互具) refers to the presence of Life within Light and Light within Life. When Amitabha Buddha’s compassionate radiance shines upon us, it is not mere illumination; embedded within that Light is the Buddha’s own boundless lifespan. This Light is not only radiant, it sustains and extends life itself. Thus, within the Light there is Life: this is known as “Light containing Life.”

When we recite "Namo Amitabha Buddha", the Buddha’s Light embraces us. This luminous Name permeates the ten directions, transforming and guiding all beings. The moment we invoke "Namo Amitabha", the Buddha’s Light immediately illuminates our minds. At that very instant, we are embraced, and the Buddha’s Life reaches us through that Light. Thus, Amitabha’s Life accompanies and is infused within his Light. Wherever the Light extends, so too does the Buddha’s Life. Therefore, his Life pervades all of space and the Dharma Realm.

Because Amitabha’s Light pervades the entire cosmos and because Life is contained within that Light; when we recite the Name of Amitabha Buddha, his infinite Life enters and abides within our hearts. In addition, his Life also contains Light. Amitabha’s Life is one of purity and radiance; it is a luminous, enlightened Life.

(to be continued tomorrow)

155 阿彌陀佛光壽關係 (續 5/6)

3. 互具的關係

互具，即光明裡具有壽命，壽命裡具有光明。阿彌陀佛的慈光照著我們，光在這裡，阿彌陀佛的壽命就在光這裡面。這個光是能給我們補充壽命的，這光明裡面就有壽命，這叫「光具有壽」。

我們念「南無阿彌陀佛」，佛光攝取，是光明名號攝化十方。念「南無阿彌陀佛」，佛光馬上在心中照耀，當下攝取，當下壽命就在這裡，佛的壽命跟著光明就來了，阿彌陀佛的光裡面就有佛的壽。所以壽也是盡虛空遍法界的。

因為光盡虛空遍法界，光裡面就有壽，所以我們念阿彌陀佛，佛壽就來到我們的心中。壽裡面也具有光，阿彌陀佛的壽命，是清淨、光明的壽命。

Namo Amituofo!

June 1, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

155. The Relationship Between Amitabha Buddha’s Light and Life (continued 4/6)

2. The Interdependence of Function

This interdependence implies that Light relies on Life for its manifestation, and Life relies on Light for its expression. Light, being an outward radiance, must have a supporting source — a substratum that sustains and enables its projection. This substratum is precisely Life.

Light represents the dynamic vitality of life — its expressive, outward, altruistic energy. Life, in turn, is the embodied reality of this vitality.

In human experience, Light manifests as vitality, as a form of power or force. A person lacking vitality appears dull and lifeless; conversely, one brimming with life force exudes radiance and brilliance.

Amitabha Buddha’s Light and Life are thus mutually dependent. Infinite Light necessitates Infinite Life. If Light were vast but Life limited, then the Light would be temporal and finite — no longer truly boundless.

(to be continued tomorrow)

155 阿彌陀佛光壽關係 (續 4/6)

2.相依的關係

相依，即光明依壽命，壽命依光明。因為光明是對外散發的，它一定要有一個載體，一定要有一個承擔物，這個承擔就是壽命。光明就代表生命力，外化利他的。壽命就是生命體。

光代表我們的生命力，是力量的一種──對外的勃發的力量。每一個人也有光明，一個人如果死氣沉沉就沒有光彩；如果生命力很強，便光彩照人，神采奕奕。

阿彌陀佛的光和壽是互相依存的，無量光明一定要求是無量壽命的，如果光很大，可是壽命有限，那就是有限光明有量光了。

Namo Amituofo!

May 31, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

155. The Relationship Between Amitabha Buddha’s Light and Life (continued 3/6)

1. The Unity of Essence

This unity refers to the idea that Light is the radiance of Infinite Life, and Life is the vitality of Infinite Light. Life, as understood in the Pure Land teaching, is characterized by permanence, bliss, true self, and purity — attributes made possible only by its boundless luminous nature. Conversely, the reason Light is termed "Infinite Light" is because it is grounded in a base of Infinite Life.

A common analogy is that of a candle. When lit, it produces light; the duration it can burn is its lifespan. The light and the candle's wax form an inseparable whole — the function and the substance are united. Yet, such worldly analogies are inherently limited.

A candle may burn for two hours and illuminate only five to ten meters. It is finite in both duration and range. In contrast, Amitabha Buddha's Light and Life are both immeasurable and inconceivable — fully integrated in a boundless, transcendent unity.

(to be continued tomorrow)

155 阿彌陀佛光壽關係 (續 3/6)

1.一體的關係

一體，即光明，是無量壽命的光明；壽命，是無量光明的壽命。壽命是常樂我淨的，因為有無量光明的壽命；而光明之所以被稱為無量光明，是因為有無量壽命作為支撐。

比如一根蠟燭，點燃就有光；這根蠟燭能燃燒的時間，這個量就是壽。這就是一體的關係，這蠟燭的光和蠟燭的燭體不能分開。

當然，世間的比喻不足以形容。這是有量的，蠟燭只能燃燒兩個小時，光只能照五米、十米，一根小蠟燭而已，但阿彌陀佛的光壽一體都是無量的。

Namo Amituofo!

May 30, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

155. The Relationship Between Amitabha Buddha’s Light and Life (continued 2/6)

The Amitabha Sutra states:

"Shariputra, the light of that Buddha is infinite, illuminating the lands of the ten directions without obstruction; hence, he is called Amitabha. Again, Shariputra, the lifespans of that Buddha and his people are infinite and boundless, lasting for immeasurable kalpas; therefore, he is called Amitabha."

The conjunction "again" (又) in the passage signifies the intimate and inseparable connection between the virtues of Light (guāng dé 光德) and Life (shòu dé 壽德). Neither can exist independently of the other, nor can either be omitted. Only through their mutual presence and integration can the title "Amitabha" — Infinite Light and Infinite Life — be fully realized.

Given this unity of Light and Life, there are twelve attributes of Light as well as twelve corresponding attributes of Life — such as “Infinite Light and Life, Unbounded Light and Life, Unobstructed Light and Life, and so on, culminating in Light and Life surpassing that of the sun and moon.”

In contrast, the lifespan in this world, the “kalpa of defilement in life” (mìng zhuó 命濁) is devoid of the Buddha’s luminous virtue. Such life is marked by suffering

and defilement; the longer it endures, the more intense the suffering becomes, and is exemplified by beings in the hell realms.

The relationship between Light and Life in Amitabha Buddha can be summarized in several dimensions:

(to be continued tomorrow)

155 阿彌陀佛光壽關係 (續 2/6)

《阿彌陀經》言：「舍利弗，彼佛光明無量，照十方國無所障礙，是故號為阿彌陀。又舍利弗，彼佛壽命及其人民，無量無邊阿僧祇劫，故名阿彌陀。」一「又」字，說明壽德與光德之間的密切關係，互不可分，互不可少，如此才能稱為「阿彌陀」。

既光壽同具，有十二光德，亦有十二壽德。即無量光壽、無邊光壽、無礙光壽……、超日月光壽。若此間命濁之壽，無佛光明之德，即是苦難、染污之命，壽愈久，苦愈深，如地獄眾生。

光壽之關係，大致可概括為以下幾重。

Namo Amituofo!