Vancouver Pure Land Buddhism: July 2025

Sunday, July 27, 2025

July 27, 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 46:

For assisted-recitation, which of the following is better - chanting or reciting, six syllables or 4 syllables?

Answer: It depends on what the dying person prefers. Generally speaking, reciting (spoken) is easier on the mind, breath, and energy than chanting (melodic); which is harder for someone who is seriously ill or near death, due to their weakened breath and mental strength. So recitation is more suitable.

As for the form: the six-syllable version (“Namo Amituofo”) is more complete, while the four-syllable version (“Amituofo”) is more concise and quicker. Near the moment of death, when time is critical and conditions are urgent, the four-syllable version is sufficient without insisting on the full name. At other times, when the situation is calmer, the six-syllable version is more complete and preferable.

46問：助念時，唱念、稱念，六字、四字，何者為勝？

答：以臨終人喜愛為準。一般而言，稱念比唱念省心、省氣、省力，病重、臨終之人氣息不足，心力衰弱，唱念難以跟進，宜用稱念。六字比四字完整，四字比六字急促；正命終前後稱念四字，因形勢急促，不必求佛號完整；其餘時間情勢緩和，即稱念六字，較為圓滿。

Namo Amituofo!

July 26, 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

Where is love? Wherever there is a person!

Love is where our heart is.

愛在哪裡，人就會在哪裡。愛之所在，心即在之。

Namo Amituofo!

July 25, 2025

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

慧淨法師之「人生像什麼」

Life is like a panicked traveler who is chased by a tiger from behind.

人生如被老虎追跑而驚慌的旅行人。

Namo Amituofo!

July 24, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 37: Thinking of Something of the Greatest Importance

Resolving to be liberated from the cycle of life and death,

With aversion to Samsara,

And aspiration to be reborn in the Pure Land,

We find time to do Amitabha-recitation,

Amidst our daily hustle and bustle.

Thinking of Amitabha Buddha and reciting his Name consistently, We regard the practice of Amitabha-recitation

As something of the greatest importance,

Whether we’re at work or at rest.

It is of paramount importance that we resolve to be liberated from the cycle of life and death, with aversion to samsara, and aspiration to be reborn in the Pure Land. No matter how busy we are, if we come to understand the impermanence of life and aspire to rebirth in the Land of Bliss, we will make time for Amitabha-recitation. We will do that no matter what the circumstance is: favorable or unfavorable, in an uproar or at peace, whether we are busy or idle.

The practice of Amitabha-recitation never interferes with our various duties, whether we are dealing with customers, receiving visitors and guests, or even when attending to a great number of people and things all at the same time.

We may be physically busy, but our minds can still think of Amitabha Buddha and our lips can still move to Nianfo. What truly matters is whether we genuinely aspire to be reborn in the Pure Land. If we do, we recite the Name of Amitabha whenever and wherever we are. Even if we have a busy eight-hour schedule at work, we can still recite Namo Amituofo when performing chores that require less concentration.

Take the editors in our office for example. The team stops working every 50 minutes. They turn off the lights, quiet down, and recite the six-character Name (Namo Amituofo) for ten minutes. This is the meaning of finding time for Nianfo amidst our daily hustle and bustle. We think of Amitabha Buddha as the matter of greatest importance and recite his name consistently.

“We regard something as of the greatest importance whether we’re at work or at rest.”

What does this sentence mean?

Imagine a mother who loves to watch soap operas on TV at a fixed time every day. When the program is on, she will turn off her phone and lock the door to avoid being disturbed. One day, however, she receives an emergency telephone call. “Mrs. X, your son just had a car accident and is now in ICU. Looks rather critical. The doctor would like the family to see him at once.”

How would this thunderstruck mother react? She would be in no mood to watch her program anymore and would switch off the TV right away. Doing away with her usual routine before going out , (spending hours putting on her makeup and dressing up), she would just grab a coat, slip on whatever shoes she can find and

head straight to the hospital in a cab. Distressed at the news, the woman couldn’t care less about enjoying the street view or chatting with the cab driver. There is only one thing that occupies her mind, “What has happened to my darling son? Is he in danger? What if . . . what should I do?!” Such tormenting and worrying thoughts are of the greatest importance.

Who is our “darling son” in the metaphor? It is our aspiration for rebirth and practicing Amitabha-recitation. To be reborn in the Land of Bliss is the most important thing in our lives. Therefore, we resolve to be liberated from samsara and yearn for the Pure Land. We think of Amitabha Buddha and recite his Name consistently, whether at work or at rest.

Reciting the Name of Amitabha never interferes with anything we do. As a saying goes, “However dense a grove of bamboo may be, it cannot obstruct the water of a brook running through it. However high a mountain is, it cannot stop the clouds floating past above it.”

37. 切事繫心喻

生死心切，欣厭情深，自能忙裏偷閒、鬧中取靜，

憶佛念佛，念念不捨，猶如切事繫心，動靜不忘。

「生死心切，欣厭情深」：這個很重要。一個人無論怎樣忙碌，可是只要他痛感無常、願生極樂的話，不論是在苦樂順逆的境界，不論是在吵鬧安靜的地方；是清閒的時候，還是繁忙的時候；處理公事也好、私事也好，即使迎賓待客、萬緣交雜、八面應酬，都跟念佛不相妨礙。因為忙是身體在忙，憶佛念佛是心在憶佛念佛，口在憶佛念佛。所以，只怕他沒有真願往生的心，如果真願往生極樂，隨時隨地都可以念佛；任何工作，只要不動腦筋的時候，都可以念佛，即使上班忙碌八個鐘頭，也可以忙裏偷閒、鬧中取靜來念佛。就像文書組，打字工作五十分鐘以後，就把燈都熄掉，靜下來念十分鐘的「南無阿彌陀佛」，這就是「忙裏偷閒，鬧中取靜，憶佛念佛，念念不捨」。

「猶如切事繫心，動靜不忘」：什麼叫「切事繫心」呢？這個可以用一個譬喻來說明。如同一個媽媽，在一天當中某個時段一定要看某個深所喜愛的連續劇，看連續劇的時候，也一定電話切掉、大門深鎖，深怕被干擾。突然間，來了一個緊急通知說：「某某人，妳的兒子剛剛發生車禍，現在在加護病房，好像很嚴重，醫生要請家屬立即過去。」乍聽之下，猶如晴天霹靂，被雷一擊，這個母親怎麼樣？立刻電視關掉，沒有心思看了，平常出門的話，都要化妝好幾十分鐘，挑選衣服好久，這時候，也沒有想到化妝，衣服一披，鞋子一套，就趕快搭出租車奔馳而去。一路上憂心如焚，無心欣賞街景，司機跟她談什麼話，她也想理不理的，她的心中只有一件事：「我這個寶貝心肝到底怎麼樣了？有沒有危險？萬一……將怎麼辦！」她此時的心中只有這焦急的一個念頭，這叫「切事繫心」。

我們的寶貝兒子是誰？是我們念佛願生之心，往生極樂世界這件事是我們一生之中最大的事。所以，真的願生心切，欣厭情深，則憶佛念佛就會念念不捨，而念佛之心是動靜不忘，而且不妨礙任何工作的，所謂「竹密不妨流水過，山高豈礙白雲飛」。

Namo Amituofo!

Thursday, July 24, 2025

July 23, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

158. The Self-Awareness of an Amitabha-Reciter (continued)

For instance, Honen Shonin called himself “the foolish Honen,” “the ten-evils Hōnen,” and even said, “Honen is not suited to the Three Learnings [precepts, meditation, and wisdom].” Yet these words were not meant to suggest that he was truly ignorant or unwise. In fact, during his time, Honen was widely revered as a monk who fully abided by the precepts and was honored as “the wisest among the wise.”

Even though he referred to himself as “ten-evils Honen,” Honen Shonin was certainly not someone who committed the ten most evil deeds, such as killing, stealing, or sexual misconduct. Rather, he was a holy monk devoted to the Nembutsu, living a life of purity.

Therefore, someone who, from the depths of their being, recognizes themselves as evil, deluded, and ordinary is in fact a person of profound faith in Amitabha-recitation. This deep, subjective awareness of the karmic evil we all bear, forms the basis of deep faith in aptitude. Such a person can be said to be a truly sincere and reverent Amitabha-reciter.

158 念佛人的自覺 (續)

如上所述，罪業惡業的自覺是對自己的主體性自覺，認為自己是愚癡者，是罪惡者，是具足煩惱者，換一種客觀的角度來看，可以認為這是極為虔敬的念佛者。如法然上人自稱是「愚癡法然」、「十惡法然」，又說「法然非三學之器」，雖然以這樣的文字流露自己的自覺，但絕對不是說法然上人是愚癡無智的人。在當時法然上人被大眾尊崇為戒德優秀的高僧，是被稱為「智慧第一的法然」而被尊敬的人。

雖然又自稱「十惡的法然」，但法然上人絕對不是去做如殺生、偷盜、邪淫等十惡的人。法然上人是念佛的聖者、清淨僧。

所以，主體性的自覺到自己是罪惡生死凡夫的人，這種人是信心極深的念佛者。這主體性的罪惡之自覺就是機深信的內容，可以說此人是具足深心的虔敬念佛人。

Namo Amituofo!

Tuesday, July 22, 2025

July 22, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

158. The Self-Awareness of an Amitabha-Reciter (continued)

Honen Shonin, the founder of Japanese Pure Land Buddhism, described this mental state in his Petition for Entering the Mountain Monastery:

“Wandering through the three realms of delusion, where do I go? I was not born in the time of the Buddha’s appearance in the world.

Circulating through the four modes of birth — what form do I take? I did not hear the Tathagata’s teaching.

I never joined the assembly for the teaching of the Avatamsaka Sutra; I was not present at the preaching of the Prajna-paramita.

I was not at Vulture Peak for the Buddha’s Dharma discourses. I was not in the forest of Kuśinagara for the Buddha’s Nirvana.

Was I living in the city of Sravasti among the 300 million households, or was I suffering in the deepest hells of the eight scorching flames?

How pitiful, sorrowful and tragic!”

With this passage, Honen conveys the sorrowful emotion of being lost in the three realms of delusion, unable to be born during the Buddha’s time or to directly hear the Dharma. It is a deeply personal realization that one has been endlessly wandering through the cycles of birth and death in the six realms of existence since time without beginning. This is the state of self-aware subjectivity, clearly revealing the inner sense of being caught in delusion, afflicted by karmic hindrances, and disconnected from the Buddha’s teaching of deliverance.

As described above, this awareness of one’s evil karma is a deeply personal, subjective self-realization. It is to recognize oneself as ordinary, deluded, and filled with afflictions. Seen from another perspective, such recognition is the mark of an extremely sincere and reverent Amitabha-reciter.

(to be continued tomorrow)

158 念佛人的自覺 (續)

日本法然上人在其《登山狀》中對此心境說：

流浪三界之中，往何界乎？不遇釋尊之出世；

輪迴四生之間，受何生乎？不聞如來之說法。

未參華嚴開講之筵，亦未列般若演說之座；

未臨鷲峰說法之庭，亦未至鶴林涅槃之場。

我宿舍衛三億之家乎？我住地獄八熱之底乎？

可慚可恥！可悲可傷！

講述了自身流浪於迷界之三界間，對於不能生在佛世，不能親聞佛法而感到悲嘆的心情。

此心境是將自己從曠劫以來流轉生死，迷於三界六道的世界，主體性的自覺境地，明顯地表露出來。這是自身因為煩惱而流轉於生死世界的存在，又因為沒有遇到佛的教法，而屢犯罪業的自己罪業之自覺心境。

Namo Amituofo!

July 21, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

158. The Self-Awareness of an Amitabha-Reciter

In the Pure Land tradition, it is believed that all afflictions can be completely eliminated and enlightenment can be attained only after being reborn in Amitabha’s Pure Land. This is because, in this age of Dharma Decline , spiritually ordinary and deluded beings like us are incapable of cutting off our afflictions while still in this present life. Therefore, rebirth in the Pure Land comes first, followed by the elimination of afflictions and the realization of enlightenment.

Master Shandao explains this in his Commentary on the Contemplation Sutra, in the section entitled “The Meaning of Meditative and Non-meditative Virtues,” the concept of "deep faith in aptitude" (機深信), saying:

“Have firm and decisive faith that one is, in reality, a deluded ordinary being who, since time immemorial, has been endlessly entrapped in the cycle of birth and death, without the causes or conditions for liberation.”

To have deep faith that one is a “deluded, ordinary being,” a “being filled with afflictions,” is to be what Shandao calls a self-aware ordinary being. This is someone who deeply reflects on and recognizes his/her own suffering and

delusion in this present existence. In other words, such a person is profoundly aware that he/she is an ordinary being, full of afflictions. This is what is meant by the reciter’s deep faith.

This kind of heartfelt self-awareness is a subjective realization of one's own evil deeds and karmic burdens — a deeply rooted reflection on one’s hopeless and helpless condition in samsara. It is the realization of one's heavy karmic burden, with no means of self-salvation.

(to be continued tomorrow)

158 念佛人的自覺

以淨土宗而言，所有一切的煩惱是在往生彌陀淨土之後便可完全斷除，並且證悟成佛。這是因為末法今時的下根下智凡夫，現世中無論如何都斷不了煩惱的緣故。因此，先往生淨土，之後斷煩惱，得證悟。

善導大師《觀經疏‧散善義》中，機深信說：決定深信，自身現是罪惡生死凡夫，曠劫以來常沒常流轉，無有出離之緣。

深信自身現是「罪惡生死凡夫」、「具足煩惱凡夫」，這種深信的「凡夫」，是指自覺「自身是煩惱的存在」的「自覺凡夫」，能夠深入反省並自覺現實自身的苦惱和迷惑的凡夫。即，深刻自覺我是具足煩惱的凡夫，叫作機深信的凡夫。

這是主體性的自覺自己的惡業罪業的心境，是深信自己具有這樣的罪業，這是對現實永遠無助的自己，深重罪業的自我反省。

Namo Amituofo!

July 20, 2025

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

淨土宗精要法語討論

27. The Contemplation Sutra - Becoming a Good Person by Reciting Amitabha Buddha’s Name to Eradicate Offenses

27.4 Question : Some say, “Although those on the lowest level among the three grades committed evil deeds during their lives, at the time of death they were mentally clear enough to be able to accept the guidance of good teachers. Based on this, is being clear-minded at the moment of death a necessary condition for rebirth in the Pure Land. If someone is unconscious at death or dies in their sleep, even if they recited Amitabha Buddha’s Name during their lives, can they not be reborn?”

Answer: In Dharmakāra Bhikṣu’s 48 vows, the requirement for rebirth is expressed simply as “even ten recitations,” with no further requirements at the moment of death. Whether one is reborn or not depends solely on Amitabha Buddha’s Original Vow—it is the only true standard.

Those of the lowest level had never heard the Dharma during their lives, and if just before death they were also unable to hear it, they would surely fall into the evil realms. Even for such ordinary beings, if good friends assist them in reciting Amitabha Buddha’s Name while they are suffering, they are still able to attain rebirth.

By comparison, those who can hear the Dharma during their lives, reflect upon it, accept it with faith, and practice accordingly, possess far greater roots of goodness and more favorable karmic conditions.

Therefore, we should not add the new condition of “being mentally clear at the time of death.” If, during people’s lives, they know that they are being saved by Amitabha and continually recite the Buddha’s Name, those recitations become their : deep karmic cause, habitual karma, and one’s karma of assured rebirth; their rebirth is assured during this very life.”

Amitabha Buddha will surely come to welcome such people. With his compassionate support, regardless of the circumstances of death, they will definitely attain rebirth in the Pure Land.

27. 《觀經》稱名除罪成善男子

27.4 問：有人說，「下品三生雖然平時造罪，但臨終都能頭腦清醒地接受善知識勸導。所以，臨終清醒是往生的必要條件，若臨終昏迷或死於睡夢中，即使平時念佛也不得往生」，是這樣嗎？

答：法藏比丘四十八願中約定眾生如何念佛，說「乃至十念」，不限臨終。往生與否，彌陀本願是唯一標準。下品人平生未聞佛法，臨終再不得聞，必墮惡道。如此劣機，苦迫中善友助念亦得順利往生，與此相比，平生能夠聞法思維、信受奉行的人，善根、法緣更為殊勝。所以，並非增加一個「臨終清醒」的

條件。心知被救而相續念佛，念佛已成重業、習業、正定之業，所謂「平生業成」，阿彌陀佛必定來迎，慈悲加佑，無論何緣而終，盡得往生。

Namo Amituofo!

July 19, 2025

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

淨土宗精要法語討論

27. The Contemplation Sutra - Becoming a Good Person by Reciting Amitabha Buddha’s Name to Eradicate Offenses

Question 27.3 : Some people say, “To be reborn in the Pure Land, at the very least one must perfectly uphold the Five Precepts and practice the Ten Good Deeds, because the Amitabha Sutra refers to ‘good men and good women.’” Is this correct?

A: Relying on one’s own practice of precepts and good deeds to seek rebirth in the Reward Land of Ultimate Bliss is far from sufficient in terms of merit.

By exclusively reciting Amitabha’s six-character Name and receiving all the causes, vows, and merits embodied in Amitabha Buddha’s Name, one is naturally able to be reborn in the Reward Land of Ultimate Bliss. That is why, when the transformed Buddhas and bodhisattvas come to welcome these practitioners, they praise them as “good men” or “good women.”

27. 《觀經》稱名除罪成善男子

27.3 問：有人說，「要想往生，至少要圓滿五戒十善，因為《阿彌陀經》說『善男子、善女人』」，是這樣嗎？

答：憑自身所修戒善求生極樂報土，功德遠遠不夠。執持六字名號，領納六字名號所具阿彌陀佛一切因願果德，自然與極樂報土相應，因此化佛菩薩來迎時讚為「善男子、善女人」。

Namo Amituofo!

July 18, 2025

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

淨土宗精要法語討論

27. The Contemplation Sutra - Becoming a Good Person by Reciting Amitabha Buddha’s Name to Eradicate Offenses

27.2 Q: If a person has committed many evil deeds and feels no shame—why does the Buddha still call such a person a “good man” (善男子) when coming to welcome him? What is the meaning behind this?

A: When one recites Amitabha Buddha’s Name and receives his supreme, unsurpassed merit, one’s evil is instantly transformed into good.

Master Ouyi explains in his Essential Explanation of the Amitabha Sutra: “The term ‘good men and good women’ does not distinguish between monastics and householders, noble or lowly, old or young, or beings from the six realms or four kinds of birth. As long as one hears Amitabha Buddha’s Name, it means that the good roots cultivated over many kalpas have matured. Thus, even those who have committed the Five Gravest Offenses and the Ten Evils are still called ‘good’.”

27. 《觀經》稱名除罪成善男子

27.2 問：「多造惡法，無有慚愧」之人，佛來迎時稱其為「善男子」，是何道理？答：稱名而領納「大利無上功德」，當下轉惡成善。

蕅益大師《彌陀要解》：「善男女者，不論出家在家、貴賤老少、六趣四生，但聞佛名，即多劫善根成熟，五逆十惡皆名善也。」

Namo Amituofo!

July 17, 2025

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

淨土宗精要法語討論

27. The Contemplation Sutra - Becoming a Good Person by Reciting Amitabha Buddha’s Name to Eradicate Offenses

Those reborn in the higher level of the lower grade are sentient beings who performed various negative karmic acts.

Although they do not slander the Mahayana sutras, these ignorant beings lack a sense of shame or remorse for committing numerous evil deeds. When approaching death, they encounter a Dharma friend who enumerates the titles of the twelve divisions of the Mahayana sutras.

By hearing these titles their extremely heavy negative karma, accumulated over 1,000 kalpas, is eradicated. The Dharma friend then instructs them to join palms and recite ‘Namo Amitabha Buddha.’

Through reciting Amitabha Buddha’s Name, the evil karmic acts the dying person has committed during fifty kotis of kalpas in Samsara are eradicated.

“At that moment, Amitabha Buddha sends an emanation of his Buddha body, along with emanations of Avalokitesvara and Mahasthamaprapta, to appear before the reciters. At that time he offers these words of praise, ‘Good man, because you have recited Amitabha’s Name, all of your negative karma has been eradicated, and I am here to welcome you.’

Question 27.1

Q: At the time of death, should we recite the Earth Store Sutra (Ksitigarbha Sutra) or other scriptures during the assisted-recitation (助念)? Between reciting Amitabha Buddha’s Name and reciting sutras, which has greater merit?

A: Reciting sutras is too slow to meet the urgency of the moment. One should promptly help the dying person receive and accept Amitabha’s six-character Name as the essential cause for rebirth. Chanting the Name once eliminates the karmic offenses of five hundred million kalpas, while reciting sutras removes sins from only a thousand kalpas—the two are simply not comparable.

Master Shandao writes in his Commentary on the Contemplation Sutra : “Question: Why is it that hearing the twelve divisions of the Buddhist canon only removes offenses of a thousand kalpas, whereas reciting Amitabha Buddha’s Name once eliminates the offenses of five million kalpas? What is the reason for this?

Answer: People who commit offenses are heavily burdened by karmic obstructions; and, in addition, the suffering of their impending death weighs heavily upon them. Even if good people recite many sutras, a dying person’s mind is too scattered and wavering to absorb them deeply. Because their mind is scattered, the effect in removing offenses is less.

On the other hand, Amitabha Buddha’s Name is unified and concentrated — it gathers and anchors the scattered mind, and allows them to recite the Name with right mindfulness. By relying on Amitabha’s Buddha-power, the karmic offenses of many kalpas will be removed.”

He also adds: “What is heard in the praises of the transformed Buddhas and bodhisattvas is solely the merit of exclusively reciting Amitabha’s Name: ‘I come to welcome you.’ There is no mention of sutra recitation. Thus, the compassionate intention of Amitabha Buddha’s Vow is to urge beings to accept Amitabha’s deliverance and exclusively recite his Name. This path swiftly leads to rebirth and is different from miscellaneous or scattered practices.

Throughout this sutra and other related texts, the praises are broad and deep, all encouraging Name-recitation—this should be understood as the most vital benefit.”

27. 《觀經》稱名除罪成善男子

下品上生者，或有眾生，作眾惡業；雖不誹謗方等經典，如此愚人，多造惡法，無有慚愧。命欲終時，遇善知識，為說大乘十二部經首題名字；以聞如是諸經名故，除卻千劫極重惡業。智者復教合掌叉，稱南無阿彌陀佛；稱佛名故，除五十億劫生死之罪。爾時彼佛即遣化佛、化觀世音、化大勢至，至行者前，讚言：「善男子，以汝稱佛名故，諸罪消滅，我來迎汝。」

27.1 問：臨終助念是否要誦《地藏經》等？念佛與誦經，哪種功德大？

答：誦經緩不濟急，應及時讓被助念人領納六字名號往生資糧。稱名除罪五十億劫，誦經除罪千劫，不可為比。

善導大師《觀經疏》：「問曰：何故聞經十二部，但除罪千劫；稱佛一聲，即除罪五百萬劫者，何意也？

答曰：造罪之人障重，加以死苦來逼，善人雖說多經，餐受之心浮散；由心散故，除罪稍輕。又，佛名是一，即能攝散以住心，復教令正念稱名，由心重故，即能除罪多劫也。」

「所聞化讚（化佛菩薩讚歎），但述稱佛之功，「我來迎汝」，不論聞經之事。然望佛願意者，唯勸正念稱名，往生義疾，不同雜散之業。如此經及諸部中，處處廣歎，勸令稱名，將為要益也，應知。」

Namo Amituofo!

July 16, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 12: (see the post dated July 14)

“He does not reject those well-learned or pure in precepts” - This includes those who have deeply studied the scriptures and heard a great deal of the Dharma, as well as those who uphold the precepts purely. It also includes those who have received the precepts but later broke them—even those burdened with many transgressions. As long as they turn their hearts around, Amitabha vows to save them all.

“As long as they turn their hearts around and recite Amitabha Buddha’s Name often” - Turning the heart (迴心) means a change of mind—recognizing, “The evil I committed in the past has karmic consequences. It was wrong. I regret it.” Wishing to escape retribution for these past misdeeds, what can one do? There is only one way: to entrust oneself to Amitabha’s saving power—this is what “turning the heart” means. From then on, recite Amitabha Buddha’s Name frequently. The word “often” here corresponds to the “even ten recitations” in the 18th Vow—the “even” (乃至) means whenever time allows, just exclusive focus on Name-recitation.

“He can transform bits of rubble into gold”- “Bits of rubble” refers to discarded bricks, stones, and debris—worthless and abandoned. “Turning rubble into gold” is like transforming iron into gold or turning an ordinary person into a sage. As long as you turn your heart and recite Amitabha Buddha’s Name, you can be transformed from an ordinary, suffering being into a sage—this is to “turn iron into gold.” In other words, you will certainly attain rebirth in the Pure Land and ultimately attain Buddhahood.

Originally, this life may have been one of endless suffering and rebirth ; but now, through rebirth in the Pure Land, it becomes a life of Buddhahood—transcending the ordinary, becoming sages, and attaining the pure, undefiled state of Nirvana.

The difference between rubble and gold is vast—like night and day. To be able to transform iron into gold simply through turning the heart and reciting Amitabha Buddha’s Name —this is the inconceivable power of Amitabha’s Name.

12問：師父能否解釋一下法照大師「彼佛因中立弘誓」的偈子？

續答：「不簡多聞持淨戒」：深入經藏、多聞的人，或者持戒清淨的人，以及受戒而犯了戒，甚至罪惡多端的人，只要他迴心的話，通通要救度。

「但使迴心多念佛」：只要回心轉意——「我以前所作的罪惡，原來是有果報的，不應該的，我錯了」，那想要解除這種果報，怎麼辦？只有信順彌陀的救度，所以叫做「迴心」。此後多念佛，這個「多」就是「乃至十念」的「乃至」，此後有時間就只管稱名。

「能令瓦礫變成金」：「瓦礫」就是被人家遺棄的磚塊、石頭等東西。「瓦礫變成金」，所謂「變鐵成金」、「轉凡成聖」，就是只要你迴心念佛，就能轉凡成聖，就能變鐵成金，也就是說必能往生成佛。本來輪迴受苦受難的生命，現在往生去了，成為佛身了，超凡入聖，進入清淨的、不污染的涅槃境界。

瓦礫與金，天差地別，迴心念佛即可變鐵成金，這就是名號不可思議的功德。

Namo Amituofo!

Tuesday, July 15, 2025

July 15, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 12: (see yesterday’s post)

“That Buddha, in his causal stage, made great vows” - “That Buddha” refers to Amitabha Buddha. When he was still a Bodhisattva (Dharmakara) on his causal path, he established 48 great vows. Among them, the most vast and profound is the 18th Vow, which is directed at universally saving all beings.

The 18th Vow says: “All who hear my Name and recite it, I shall welcome.”

“All who hear his Name and recite it, he will welcome” - To “recite my Name” includes even as few as ten recitations—this is the essence of Amitabha’s vow. Amitabha said: “If those who recite my Name are not reborn in my Pure Land, I

will not attain enlightenment.” This is the meaning of: “Even if it’s just ten recitations, if they are not born [in my land], I will not realize Buddhahood.” Hence, he welcomes all who hear and recite his Name.

Now, looking at the kinds of sentient beings in the ten directions:

“He does not reject the poor or favor the rich” - The word “reject” (簡) means to select or discard. Amitabha does not reject the poor and welcome only the rich—he does not value wealth over poverty. Whether one is rich or poor, if they

recite Amitabha’s Name, they are all saved equally. As long as one accepts Amitabha’s deliverance with faith, they will be reborn—there is no discrimination.

“Nor slight the dull or prefer the wise” - “Dull” refers to those with little wisdom, those who are illiterate, ignorant, or mentally limited. “Wise” refers to those with sharp faculties and great understanding. Whether one is of high or low capacity, Amitabha saves all equally.

(to be continued tomorrow)

12問：師父能否解釋一下法照大師「彼佛因中立弘誓」的偈子？續答：

「彼佛因中立弘誓」：「彼佛」即阿彌陀佛。阿彌陀佛在因地的時候立下了四十八大願，其中最弘廣的就是第十八願，第十八願是廣度眾生的。第十八願說：「聞名念我總迎來。」

「聞名念我總迎來」：「念我」就是「乃至十念」，使「乃至十念」的眾生往生極樂，是阿彌陀佛的本願。阿彌陀佛說：「稱我名號的人，如果不讓他往生極樂世界，我就不成佛！」這就是「乃至十念，若不生者，不取正覺」，所謂「聞名念我總迎來」。

那麼，就十方眾生來講是：

「不簡貧窮將富貴」：「簡」，簡別，捨棄。不簡別、不捨棄貧窮的人，而迎接富貴的人——不是重富貴輕貧賤的。「富貴」、「貧窮」，只要他稱念彌陀名號，就通通救度；只要是信受彌陀救度的人，就通通往生，不分別的。

「不簡下智與高才」：「下智」就是沒有智慧、不認識字的人，愚癡、愚劣的人；「高才」即上根利器。上根利器也好，下根愚鈍也好，都平等救度。

Namo Amituofo!

July 14, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 12 : Master, could you explain the verse by Master Fazhao: “That Buddha, in his causal stage, made great vows”?

Answer : Certainly! The full verse goes:

That Buddha, in his causal stage, made great vows;

All who hear his Name and recite it, he will welcome.

He does not reject the poor or favor the rich;

Nor slight the dull or prefer the wise.

He does not select only those who are learned or purely uphold the precepts;

Nor abandon those deeply burdened by transgressions.

As long as one opens his/her heart and recites Amitabha Buddha’s Name often,

He can transform bits of rubble into gold.

This verse is an explanation of Amitabha Buddha’s 18th Vow. In that vow, Amitabha vowed to save all beings in the ten directions. The scope of “beings in the ten directions” is vast —there is not a single being outside of this scope. To express the all-inclusiveness of this vow, Master Fazhao composed this verse.

(to be continued tomorrow)

12問：師父能否解釋一下法照大師「彼佛因中立弘誓」的偈子？(15/25)

答：好！整偈是這樣的：

彼佛因中立弘誓，聞名念我總迎來，

不簡貧窮將富貴，不簡下智與高才，

不簡多聞持淨戒，不簡破戒罪根深，

但使迴心多念佛，能令瓦礫變成金。

這一首偈就是在解釋第十八願的。因為第十八願阿彌陀佛要救度的對象就是十方眾生，那十方眾生就包括得很廣了，沒有一個眾生不在十方眾生之內，為了表達這個意義，法照大師用這一首偈來解釋。

Namo Amituofo!

July 14, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 12 : Master, could you explain the verse by Master Fazhao: “That Buddha, in his causal stage, made great vows”?

Answer : Certainly! The full verse goes:

That Buddha, in his causal stage, made great vows;

All who hear his Name and recite it, he will welcome.

He does not reject the poor or favor the rich;

Nor slight the dull or prefer the wise.

He does not select only those who are learned or purely uphold the precepts;

Nor abandon those deeply burdened by transgressions.

As long as one opens his/her heart and recites Amitabha Buddha’s Name often,

He can transform bits of rubble into gold.

(to be continued tomorrow)

12問：師父能否解釋一下法照大師「彼佛因中立弘誓」的偈子？(15/25)

答：好！整偈是這樣的：

彼佛因中立弘誓，聞名念我總迎來，

不簡貧窮將富貴，不簡下智與高才，

不簡多聞持淨戒，不簡破戒罪根深，

但使迴心多念佛，能令瓦礫變成金。

Namo Amituofo!

July 13, 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 : During assisted recitation (at someone’s deathbed), does it work if we just recite Anitabha Buddha’s Name without giving any Dharma teachings?

Answer : For those who have not heard the Buddha’s teachings during their lifetime and do not seek rebirth in the Pure Land, it is best to offer a brief teaching to encourage them to aspire for rebirth. However, if no one is available to give a teaching, as long as the group recites Amitabha Buddha’s Name together, the room will naturally be filled with light, and inconceivable effects will still occur.

45問：助念時，沒有人開示、只念佛行不行？

答：平生未聞佛法、不求往生的人，最好能有簡單開示，勸他願生。實在沒有人開示，只要大眾同聲念佛，自然滿屋光明，也有不可思議的效應。

Namo Amituofo!

July 12, 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 attracts love. What you give will come back to you. If you give love to someone, they will give it back to you.

Love attracts love. Wholehearted love given to one person will not remain confined to just that person—it will be passed on, one after another, endlessly.

愛將招來愛。付出去就回來。你給他他就給你。

愛將招來愛，為一個人而盡心的愛，它不會只在這個人，依次地傳達至無限。

Namo Amituofo!

July 11, 2025

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

慧淨法師之「人生像什麼」

We go through our lives like travellers who do not know which way to go.

人生如行方不明的旅人。

Namo Amituofo!

Thursday, July 10, 2025

July 10, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 36: Long-Legged Cranes and Short-Legged Ducks Are Received by Amitabha in the Same Way

Amitabha delivers all sentient beings in the same way; whoever and whatever we are, without any preconditions or criteria.

As a saying goes, “Whether it is a long-legged crane or a short-legged duck, it will be delivered [by Amitabha] in just the same way.” A white crane is born long-legged, and a duck short-legged. It is impossible to subject their rebirth to conditions that change their natural appearance. Therefore, cranes will be delivered as long-legged birds and ducks as short-legged.

This means that all sentient beings, whether virtuous or evil, man or woman, householder or monastic, can all be reborn in the Land of Bliss just as they are, as long as they exclusively recite Amitabha’s Name.

Therefore, anyone who exclusively recites Amitabha Buddha’s Name is assured of Amitabha’s compassionate deliverance.

If we can improve ourselves by changing, so much the better. If not, through the virtue of Amitabha-recitation, we will nonetheless be delivered without conditions or restrictions. If Amitabha’s deliverance were subject to conditions or restrictions, the Buddha’s compassion would be limited, and sentient beings in the ten directions could not be reborn in the Land of Bliss.

36. 鶴腳長鴨腳短喻

我們眾生是什麼樣子，阿彌陀佛就怎麼樣救度我們，對我們沒有任何條件、任何要求。

有一句話說：「鶴腳長、鴨腳短，就那樣地救度。」鶴的腳天生是長的，要牠短才能夠往生，那不可能；鴨子的腳天生是短的，要牠長才能夠往生，也不可能。所以，白鶴就以白鶴長腳的樣子來往生，鴨子就以牠天生腳短的樣子來往生。

意思是說，眾生是善人，就善人的模樣念佛往生，惡人就惡人的模樣念佛往生；男人就男人的樣子，女人就女人的樣子；在家就以在家的身份，出家就以出家的身份。任何人，阿彌陀佛都對他慈悲救度。他能改變就改變，不能的話，就他的原樣來救度他，只要他迴心念佛。沒有任何的條件要求，沒有任何限制。如果有條件、有要求，那阿彌陀佛的慈悲就有限度，而我們十方眾生就可能不得往生。

Namo Amituofo!

July 7, 2025

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

26. Eradication of the Offenses of Breaking the Precepts through Hearing the Name

Those reborn in the middle level of the lower grade are sentient beings who violate the Five Precepts, Eight Precepts or All of the Precepts. These ignorant beings steal the communal property of the Sangha, plunder the personal possessions of resident monastics, teach the Dharma with impure motives without shame or remorse, thus defiling themselves with a variety of evil karmas. Because of their misdeeds, these offenders are destined to fall into hell.

“As they approach death, all the flames of hell arise at the same time. Then they encounter a Dharma friend with great compassion, who praises and expounds the ten powers and majestic virtues of Amitabha Buddha. He extensively praises his radiant light and supernatural powers, and extols his vows, meditative concentration, wisdom, liberation, knowledge and vision of liberation (the five attributes of the Dharma Body).

“Hearing this, the beings’ reincarnation-fated negative karma of 8 billion kalpas is eliminated. The fierce fires of hell transform into cool breezes that carry numerous heavenly flowers. On each flower are emanated Buddhas and Bodhisattvas, arriving to welcome the dying. In an instant, they are reborn in the Pure Land.

Question : Some people say, “If even those who break the precepts can be reborn in the Pure Land, wouldn’t promoting this idea lead to a loosening of moral discipline?”

Answer : The words of the Buddha in the sutras are true and should be faithfully believed. Rebirth in the Pure Land is based on hearing Amitabha’s Name and aspiring to be born there: “If sentient beings sincerely entrust themselves with joyful faith, wish to be born in my land, and recite my Name as few as ten times, are not born there, I will not attain Enlightenment.”

It is not because one keeps the precepts, nor does it depend on whether one breaks them. Even those who have broken the precepts are not abandoned. This precisely reveals Amitabha Buddha’s boundless compassion and wisdom.

To say, “Since I can be saved even if I break the precepts, why bother keeping them?” is to misunderstand the Buddha’s compassion. For those who have already broken the precepts, the Buddha shows special pity. As long as they turn their hearts toward him, he will save them all.

They should think, even someone like me, who has broken the precepts, is not forsaken by Amitabha Buddha. I must diligently follow the Dharma and gratefully repay the Buddha’s grace. This is true faith. On the other hand, someone who is lax and shameless, like a person who hears of a famous doctor who can mend broken bones, and then deliberately breaks his/her own legs just to seek treatment. This person is only bringing suffering upon him/her self.

26. 《觀經》聞名除破戒罪

下品中生者，或有眾生，毀犯五戒、八戒及具足戒；如此愚人，偷僧祇物，盜現前僧物，不淨說法，無有慚愧，以諸惡業而自莊嚴。如此罪人，以惡業故，應墮地獄。命欲終時，地獄眾火一時俱至。遇善知識，以大慈悲，即為讚說阿彌陀佛十力威德，廣讚彼佛光明神力，亦讚戒、定、慧、解脫、解脫知見。此人聞已，除八十億劫生死之罪。地獄猛火化為清涼風，吹諸天華。華上皆有化佛菩薩，迎接此人。如一念頃，即得往生。

26.1 問：有人說，「破戒也得往生，這樣提倡，是否會造成鬆弛戒律？」

答：佛經實語，應當諦信。往生是因聞名願生，「至心信樂，欲生我國，乃至十念，若不生者，不取正覺」，不因持戒，更不因破戒。破戒眾生也不遺棄，正顯阿彌陀佛的慈悲與智慧。

「反正破戒也能得救，何必費力持戒？」這是誤解佛的慈悲。已經破戒之人，佛特加憐憫，但能迴心向佛，佛皆救度。「像我這樣的破戒之人，佛也不棄，唯有勤心奉法，仰謝佛恩」，這是真具信心。若是放逸無慚，猶如聽說有接骨神醫，自殘雙腿以求醫，這樣只能自己受苦。

Namo Amituofo!

July 9, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

157. The Deliverance of Ordinary Beings in the Pure Land School (2 / 2)

Master Shandao regarded all people in the world today as "ordinary beings burdened with karmic evils and afflictions." In addition, he also considered those described in Mahayana Buddhism as having shallow understanding or clinging to the view of a self to be "evil-doers" and "beings full of afflictions."

In response, Master Shandao emphasized the most suitable and supreme method of Amitabha-recitation (exclusively reciting Amitabha Buddha’s Name) as Amitabha’s way of delivering such beings.

As such, the primary recipients of Amitabha’s deliverance are ordinary beings who commit evil and accumulate karmic offenses. This includes everyone, regardless of gender, status, monastic or householder, of good or evil character. All are regarded as sinful and afflicted ordinary beings.

157 救度凡夫的念佛法門 (2 / 2)

善導大師認為現實的人都是「罪惡煩惱凡夫」。此外，同時認為大乘佛教中所說的淺識者、執身見者，也是「罪惡者」、「具足煩惱者」。於是，善導大師針對造罪造業的罪惡凡夫，具足煩惱的凡夫，開展了最合適、最好的彌陀救度的念佛法門。

所以，彌陀救度的對象，是以造罪造業的凡夫為優先，此凡夫是指所有現實中的人。亦即不分男女貴賤、出家在家、善人惡人，都是罪惡凡夫、具足煩惱的凡夫。

Namo Amituofo!

July 8, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

157. The Deliverance of Ordinary Beings according to the Pure Land School (1 / 2)

Ordinary beings are seen as being full of afflictions, having shallow understanding, attachment to the five desires, and are difficult to save. The founder of the Pure Land school, Master Shandao, explained that the three Pure

Land sutras reveal that even such ordinary beings can be reborn in the true and wondrous realm of Amitabha.

Therefore, Shandao promoted the doctrine of "the vow that saves all beings through the exclusive recitation of Amitabha Buddha’s Name."

Regardless of whether one is male or female, noble or lowly, a layperson or monastic, good or evil, all beings are considered ordinary beings. This includes those who commit sins and those filled with afflictions. Shandao considered everyone, whether good or evil, to be "ordinary beings who commit offenses and have karmic obstructions," or “ordinary beings full of afflictions”.

"Ordinary beings who commit offenses and have karmic obstructions" is quoted from Master Shandao’s Commentary on the Contemplation Sutra, which refers to all people nowadays. He says “we are all iniquitous ordinary beings subject to endless rebirths. Since time immemorial, we have died and been reincarnated, without any causal conditions to leave the cycle of rebirth.”

“Ordinary beings full of afflictions” is quoted from the Verse on the Rites of Rebirth, which says, “We are ordinary beings full of afflictions.”

(to be continued tomorrow)

157 救度凡夫的念佛法門 (1 / 2)

凡夫雖被稱為是煩惱者、淺識者、執著五欲者、染著身見者，而且還被認為是難救度者。但是淨土宗的開宗祖師善導大師依據淨土三經，闡釋即使是這樣的凡夫，也能因為專一念佛而被阿彌陀佛救度，往生阿彌陀佛真實高妙的報土，而提倡「本願念佛，凡夫入報」說。

不論是佛在世或佛滅後，不論男女貴賤、出家在家、善人惡人，所有眾生都是凡夫。可說此凡夫是「罪障造惡凡夫」、「具足煩惱凡夫」。

「罪障造惡凡夫」一語，是依據善導大師《觀經疏‧散善義》中所說的現實之人：「自身現是罪惡生死凡夫，曠劫以來常沒常流轉，無有出離之緣。」

「具足煩惱凡夫」一語，是依據善導大師《往生禮讚》所說「自身是具足煩惱凡夫」，可說凡夫是具足煩惱者。

Namo Amituofo!

July 6, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 11 (see post dated July 2, 2025)

Answer (continued 5/5):

Whether we are walking, standing, sitting, or lying down, our minds may be scattered. Because this practice is not limited to quietly sitting on a cushion in meditation, it includes walking and reciting, standing and reciting, lying down and reciting. Furthermore, it is said "regardless of time," meaning it doesn't matter how long one has practiced—one year, ten years, or twenty years. This is the true meaning of "even... just" [as in “even ten recitations”].

"Even... just" means that it doesn't matter whether one is a monastic or lay, good or evil, male or female, old or young, wise or foolish, virtuous or not—all are included in "even... just."

If "even... just" weren’t true, and if Amitabha Buddha had instead stipulated: "Only those who leave home life and arouse the bodhi mind are eligible for rebirth after ten recitations," that would be disastrous! Few people become monks, and even fewer can genuinely awaken the bodhi mind.

But “even... just” means inclusion across all categories: status, number, mindset, and psychological state. Its meaning is extremely broad.

Because of these two words —“even... just”— we can be at peace. Our Amitabha-recitation is precisely this "even ten recitations" type of recitation. This "even ten recitations" is inherently an acceptance of Amitabha Buddha’s fundamental vow: “Should I fail [to enable them to] be born there, may I not attain perfect Enlightenment.”

This is the difference in the meaning between self-powered and other-powered Amitabha-recitation.

11問：剛才聽師父講，《觀經》的眼目就在「一向專稱彌陀佛名」，稱名定往生，但是，這種稱名，它和有一種理論解釋的，就是要稱到什麼樣子才能獲得不退，是否一樣？請師父再把這兩種稱名具體的含義解釋一下。

續答5：

我們在「行住坐臥」當中，這顆心是散亂的。因為是「行住坐臥」，並非只是靜靜地坐在蒲團上，在那裏靜坐念佛，而是行走的時候也念佛，站在那裏也念佛，躺在那裏也念佛，而且又說「不問時節久近」，不管你修行時間長短，念了一年，或者十年、二十年，「時節久近」，這個都不管，這個才是真正「乃至」的意義。

「乃至」就是：不管你是出家、在家，善人、惡人，男女，老少，智愚，賢不肖，這個都是「乃至」。

如果不是「乃至」的話，阿彌陀佛如果限定說：「要出家發菩提心，乃至十念」，糟糕了，出家的人少，而且發菩提心，幾個眾生發得起來？

但是「乃至」，連身份上也是「乃至」，數目上也是「乃至」，心情上、心理上也是「乃至」，所以這個「乃至」的含義非常的廣。

因為有「乃至」兩個字，使我們安心了。所以，我們的念佛就是這種「乃至十念」的稱名念佛。而「乃至十念」的稱名念佛，本來就已經領受阿彌陀佛「若不生者，不取正覺」的本願之故啊。

這就是自力、他力念佛的不同意義。

Namo Amituofo!

July 5, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 11 (see post dated July 2, 2025)

Answer (continued 4/5):

By contrast, other-powered Amitabha-recitation does not concern itself with these qualifications. It embraces reciting the Buddha’s Name just as we are—regardless of whether our minds are concentrated or scattered. Whether we can concentrate or not, whether we can achieve a unified mind or not, none of that matters.

This is because our goals and standards are not based on our own practices or capabilities. Instead, we recite the Name in acceptance of Amitabha Buddha’s unconditional deliverance.

The merit-jewel of Amitabha is already within our hearts. Every utterance of Amitabha Buddha’s Name radiates the light of that jewel.

It’s not that one utterance contains the jewel and the next one doesn’t —not at all. Every single utterance is the light of that very same jewel. Our rebirth in the Pure Land comes not from the effort of our chanting, but from the power of this jewel-like Name.

The act of reciting "Namo Amitabha Buddha" arises naturally because the Name-jewel is already in our hearts —it is a spontaneous manifestation. Even though we continue to recite the Name like this—"Namo Amitabha Buddha, Namo Amitabha Buddha..." —there is no concept in our minds of accumulating merit or achieving a particular meditative state.

This is because we understand that we are already saved by Amitabha Buddha. We are already assured of rebirth in the Pure Land. Our Amitabha-recitation now is merely the light emanating from the jewel in our hearts—entirely natural and effortless.

This is why Master Shandao, when explaining the phrase "single-mindedly and exclusively reciting Amitabha Buddha’s Name", interpreted it as:

"Whether walking, standing, sitting, or lying down, regardless of time; never abandon it, moment after moment."

(to be continued tomorrow)

續答4：

他力的念佛一概不講那一些，就是以我們本身這種根性去念佛，不管念得能一心、不能一心，都不管。因為，不是以這個為目標、為標準的，是領受彌陀的救度而去稱念這句名號的，因為彌陀的功德寶珠在我們的心中，聲聲佛號念出來，都是這顆寶珠所放出的光明。

並非這一聲是這顆寶珠，那一聲就不是了，不是的，聲聲都是這顆寶珠的光明。往生是這顆名號的寶珠使我們往生，而不是我們口中稱念的功夫使我們往生。只是說：既然我們心中有彌陀名號的寶珠，我們就會時時刻刻流露出稱名這個現象出來；雖然這樣流露出來，而稱念「南無阿彌陀佛、南無阿彌陀佛 ……」，心中並沒有一種要累積功夫，或者要達到「事理一心」的那種觀念，因為曉得自己是已經被阿彌陀佛救到的人了，已經是決定往生極樂世界的人了，現在的念佛，就是內心那一顆明珠所散發出來的光明，是自自然然的。

所以，善導大師在解釋「一向專稱彌陀佛名」的時候，他所解釋的是：行住坐臥，不問時節久近，念念不捨。

Namo Amituofo!

July 4, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 11 (see post dated July 2, 2025)

Answer (continued 3/5):

If Amitabha Buddha were to set such conditions for our salvation, then sentient beings across the ten directions would have no hope of rebirth. Would the all-compassionate, all-wise Amitabha not already know this? Would he still insist on placing such conditions? That is impossible.

It’s like loving parents who lost their beloved young child many years ago. One day, they finally discover that their son is living. They see him suffering, exposed to the elements, starving, and in hardship. Their hearts ache for him, and they desperately want to bring him home to free him from his misery.

Unfortunately the son, with his ignorance and low self-esteem, believes he is unworthy of returning home. He thinks that, in order to return to his parents' abundant noble home, he must first meet certain conditions, perhaps becoming more capable or more accomplished.

Having lived apart for so long, the child develops a deep sense of inferiority and fails to understand his parents’ boundless love. This only causes the parents more pain and sorrow.

Likewise, when we fail to accept Amitabha Buddha’s deliverance and cling to such self-powered thinking, we are, in effect, stabbing a knife into Amitabha’s compassionate heart. This mindset reflects a self-powered approach to reciting the Buddha’s name.

(to be continued tomorrow)

11問：剛才聽師父講，《觀經》的眼目就在「一向專稱彌陀佛名」，稱名定往生，但是，這種稱名，它和有一種理論解釋的，就是要稱到什麼樣子才能獲得不退，是否一樣？請師父再把這兩種稱名具體的含義解釋一下。(14/25)

續答3：

如果阿彌陀佛給我們立下某種條件的話，十方眾生就不可能往生了，阿彌陀佛大慈大悲的智慧心中難道不知道，而會硬要立下某種條件嗎？這是不可能的！

慈愛的爸媽，早年失去了最疼愛的幼子，現在發現了兒子的住所，這個兒子在那裏受風受雨、受苦受難、三餐不濟，慈愛的爸媽一看就心疼，所以，巴不得趕快把兒子接回家裏，免除他的貧窮困苦。但是兒子一直愚癡，心性低劣，以為爸媽所擁有的榮華富貴，自己沒有資格，要能夠回去的話，起碼要怎麼樣怎麼樣才能回去。

所以，兒子在外面待久了，自會有一種卑劣的想法，不能體會父母的悲心，那樣的話，就會使父母更加心疼。所以，我們不接受彌陀的救度，對彌陀懷有的那一種觀念，等於是拿一把小刀插在彌陀的胸膛上。那是一種自力的念佛心態。

Namo Amituofo!

Thursday, July 3, 2025

July 3, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 11 (see post yesterday)

Answer (continued 2/5):

Other-powered recitation, on the other hand, is recitation in accordance with the Eighteenth Vow. This is the true “ten-recitation” practice of Amitabha-recitation. It is what Master Shandao referred to as “single-mindedly reciting the name of Amitabha.” This kind of recitation is completely unconditional. It is the wholehearted acceptance of Amitabha’s compassionate deliverance, without calculation, scheming, or reliance on personal effort.

If someone believes that they must reach a certain level in their practice, such as: attaining “unified mindfulness of phenomena and principle,” or “phenomenal one-pointedness,” or that their practice must be consistent and undisturbed, and include dreaming of Amitabha Buddha even while asleep. If they believe their practice must fulfill all of these requirements just to have confidence at the time of death, then that is a self-powered view. They might say, “If I don’t cultivate such deep mindfulness now, how can I expect to have right mindfulness at death? Only with such right mindfulness will the Buddha come to greet me. Without it, he won’t come…”

This is a misunderstanding of the nature of the six-character Name (Namo Amituofo) and of Amitabha’s vow. In fact, this kind of thinking is like taking a knife and stabbing it into Amitabha Buddha’s heart.

Why? Because Amitabha’s intention is not like that at all. If such conditions were truly required, very few sentient beings in the ten directions could meet the standard. Amitabha’s compassion is boundless and universal—he sees us as no different from himself. His vow to save us is already fulfilled and his work is complete. He only asks us to accept his deliverance. How could he impose such strict conditions?

(to be continued tomorrow)

續答2：

他力的稱名，就是第十八願的稱名念佛，就是真正的「乃至十念」的念佛，也就是善導大師所解釋的「一向專稱彌陀佛名」的念佛。這種念佛，完完全全是沒有條件的，完完全全是領受彌陀救度的念佛，念佛的本身沒有盤算，沒有籌量、計度。

如果認為「應該念到『事理一心』，不能『理一心』也要『事一心』，否則的話，至少功夫成片、夢寐一如、淨念相繼，這樣的話，臨終的時候就更有把握了。不然，現生如果沒有那個功夫，臨終怎麼會有正念呢？所以，平時先培養『不亂』的功夫，等到臨終，就會有正念，那個時候，佛就會來迎接，否則，臨終沒有正念，佛就不會來迎接……」，這種就是自力的觀念，這是完全不瞭解六字名號的原理、彌陀的救度。這種觀念，等於是拿一把小刀插在阿彌陀佛的胸膛上。

因為阿彌陀佛的本意完全不是這樣的（如果是這樣的話，十方眾生能夠達到這個標準的很少很少），阿彌陀佛無緣大慈、同體大悲，他是把我們看成他自己，而且救度我們的功德已經完成好了，只求我們讓他救，他怎麼會給我們提出這種條件呢？

Namo Amituofo!

July 2, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 11: Earlier Master, you mentioned that the “Dharma-Eye” of the Contemplation Sutra lies in “exclusively reciting the Name of Amitabha Buddha,” and that reciting his Name ensures rebirth in the Pure Land. However, there is another view that questions what kind of recitation is necessary to attain

non-retrogression. Are these two kinds of name-recitation the same? Could you please clarify the specific meanings behind these different approaches?

Answer (1/5):

I didn’t explain that clearly earlier. So let me now elaborate further on the meaning of “reciting the Name” in the phrase “exclusively reciting Amitabha’s Name.” This includes the different types of recitation, their nature, and their inner meaning.

There are two main types of name-recitation: self-powered and other-powered.

Self-powered recitation refers to the conventional or general approach. What is meant by “self-power”? It’s actually “self-power within other-power.” While “other-power” refers to Amitabha Buddha’s vow to save all beings, a power that is already fully established. Many people are unaware of this principle. They believe that although Amitabha wishes to save us, he is far away in the Western Pure Land, and we are down here; so, we can only bow from a distance and pray fervently.

Although one seeks rebirth in the Pure Land, this approach assumes that one must accumulate merits and cultivate virtue, or refine one's recitation practice and gather enough merit to align with Amitabha’s vow.

One might think: “Although Amitabha wants to save us, if I don’t meet certain requirements or satisfy certain conditions, I won’t be saved.” This is a self-powered view within other-power—treating Amitabha’s vow as conditional. But this is not the name-recitation spoken of in the Eighteenth Vow, which says that even “ten recitations” will suffice for rebirth.

(to be continued tomorrow)

答：

剛剛我沒有說清楚，應該就「一向專稱彌陀佛名」的這個「稱名」再加以解釋，以及有幾種的稱名、那幾種稱名的內涵、性質又是怎麼個樣子。

稱名，分為自力的稱名和他力的稱名。

自力的稱名，就是一般通途的稱名。什麼是自力呢？也就是「他力中的自力」。「他力」就是指彌陀的救度，本來彌陀的救度是彌陀的力量，通通具備了，可是我們不曉得那個原理，以為阿彌陀佛雖然要救我們，可是他高高在上，遠在西方極樂世界，我們低低地在這裏頂禮，遠遠地在這裏祈求。

雖然要求往生，卻認為必須積功累德，或累積稱名的功夫、功德，這樣迴向才能與阿彌陀佛的救度相應。認為說「雖然阿彌陀佛要救度我們，可是我們如果沒有具備某種條件，是不能被救度的」，這是「他力中的自力」，以為阿彌陀佛是有條件的。這不是第十八願的「乃至十念」的稱名念佛。

Namo Amituofo!

July 1, 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

Q: When assisting recitation near the end-of-life, which should take priority —Dharma instruction or reciting Amitabha Buddha’s Name?

A: Reciting Amitabha Buddha’s Name should take priority. Dharma instruction is a skillful means to guide one toward Amitabha-recitation.

44問：臨終助念，開示與念佛以何為主？

答：念佛為主。開示是引導念佛的方便。

Namo Amituofo!

Tuesday, July 1, 2025

June 28, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 35: Afflictions Abound While the Physical Body Exists

Our fear [of endless reincarnation in the Six Realms] grows like a bitter tasting tree. Every part of it, from the roots to all its branches and leaves, is bitter. To eradicate such bitterness, the tree must be chopped off at its roots. However,

even if the whole plant is uprooted, its branches and leaves will remain alive for some time instead of withering immediately. On rainy days, it may even sprout new growth.

The same applies to Pure Land practitioners. Although the cycle of our birth and death has already been cut off through the power of Amitabha’s Vow, we are still afflicted with fear, pain and a general sense of malaise while our physical bodies exist.

35. 樹喻：肉體存在，就有煩惱

這個恐懼就像一棵苦樹，有根、有幹、有枝、有葉。這是一棵從根到枝葉都是苦的樹，這棵苦樹，必須從根斬斷、從根消除。但即使從根斷除了，它的枝葉，還不會一下子乾枯，還是鮮活的，遇到天陰下雨，有可能還會發芽。

我們學淨土法門的眾生也是一樣，生死輪迴被阿彌陀佛的願力截斷，但是，當我們的肉體存在的時候，還是會有恐懼、痛苦、不安。

Namo Amituofo!

June 30, 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

Genuine love gives rise to genuine wisdom. The language of love is the greatest gift one can offer.

真正的愛他，就會有真正的智慧冒出來。愛的語言便是最高的禮物。

Namo Amituofo!

June 29, 2025

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

慧淨法師之「人生像什麼」

Human life is like being on death row with no fixed execution date.

人生如不定期的死刑囚。

Namo Amituofo!

June 27, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

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

The so-called 108 afflictions refer to the number of mental defilements, traditionally counted as 108. There are different ways to arrive at this number. One method begins with the six sense faculties—eye, ear, nose, tongue, body, and mind—each of which experiences three types of sensations: pleasant, unpleasant, and neutral. This results in 18 types of sensations in total.

Furthermore, each of the six faculties also gives rise to three kinds of emotional responses: like, dislike, and indifference. This brings the count to 36. Since these 36 reactions occur across the three time periods—past, present, and future—they total 108 afflictions.

In addition to these 108, afflictions are also said to number 84,000, signifying their vast and pervasive nature. Depending on their function, afflictions are also referred to by various names, such as latent tendencies, delusions, defilements, leaks, fetters, and bonds.

In essence, these afflictions keep sentient beings trapped in a deluded state, obstructing the path to enlightenment. As long as these defilements are not completely eradicated, one cannot escape the cycle of rebirth (samsara) or attain awakening.

Therefore, the core of Buddhist practices are meant to eliminate these afflictions. In Theravāda (or “Hinayana”) Buddhism, this is discussed in terms of defilements eliminated during the path of seeing and the path of cultivation. In Mahayana Buddhism, the focus is on whether afflictions are cut off suddenly (sudden elimination) or gradually (gradual elimination).

156 凡夫的意義 (續 6/6)

所謂百八煩惱，是煩惱的數量算起來有百八。關於此計算方式有不同的說法，其一，人的六根（眼、耳、鼻、舌、身、意的六種感覺器官）各有苦、樂、捨（不苦不樂）的三種作用（受業），共計為十八的數量。

又，六種感覺器官也各有好、惡、平（無好無惡）的三種感情，所以合為三十六。因為此三十六種感覺器官的作用橫亙過去、現在、未來三世，所以總計為百八的數量。此外，又說為八萬四千煩惱，說明此煩惱非常多。又根據煩惱的作用，也可稱其為隨眠、惑、染、漏、結、纏等。

總之，這些煩惱使得眾生住於迷妄的世界，障害向證悟前進的正道。所以，只要這些煩惱沒有完全斷滅，就不能脫離輪迴，達到證悟。因此，佛教修行的中心是在於如何斷除煩惱。小乘佛教論見道所斷、修道所斷，大乘佛教則論頓斷、漸斷。

Namo Amituofo!

June 26, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of “Ordinary Beings” (continued 5/6)

These afflictions cause sentient beings to become deluded, commit karmic actions, and experience the painful consequences of rebirth within the six realms of existence. As a result, beings remain trapped in a state of confusion and suffering over a long period of time. Therefore, unless these afflictions are completely eliminated, enlightenment cannot be attained, and liberation from the cycle of rebirth (samsara) is impossible. For this reason, whether afflictions are cut off or not becomes a central issue in Buddhist practice.

These afflictions generally refer to the three poisons:

● Greed: an insatiable craving or desire,

● Hatred: anger or aversion,

● Delusion: ignorance of the true nature of reality.

Added to these are pride, doubt, and wrong views —making a total of six primary afflictions.

In broader classification, afflictions are sometimes divided into:

● View-based and thought-based delusions —confusion about the nature of the past, present, and future,

● Dust-and-sand delusions —numerous subtle delusions, as countless as dust and sand,

● Ignorance-based delusions —delusions rooted in fundamental ignorance or lack of wisdom.

The primary afflictions are called the "three poisons": greed (insatiable desire), hatred (anger), and ignorance (lack of understanding). Along with pride, doubt, and wrong views, they are known as the "six afflictions."They can be further categorized into: the "three delusions of view, thought, and ignorance," the "dust-like afflictions," and the "ignorance based afflictions," among others. They can include various subtleties, such as the 108 afflictions.

(to be continued tomorrow)

156 凡夫的意義 (續 5/6)

此煩惱使眾生起惑、造業、受六道輪迴的苦報，長時持續在迷妄的世界中。所以，除非斷除此煩惱，否則不能證悟，不能出離六道輪迴。因此，在佛教的修道中，煩惱的斷與不斷成為了中心話題。

此煩惱通常是指貪欲（不滿足的我欲）、瞋恚（憎怒）、愚癡（不明道理）之三毒煩惱，再加高慢、疑心、惡見三者，稱為六煩惱，或說為見思惑（迷惑於三世的

道理），塵沙惑（如塵和沙般多的惑），無明惑（無智之惑）三惑，更可細分為百八煩惱。

Namo Amituofo!