Thursday, September 25, 2025

September 25, 2025

Sept. 25, 2025 
Clarifying Doubts About the Pure Land (I) 
淨土釋疑(一) 


Question 17: Master, please explain the “Three Selections among the Four Verses” (continued 6 /6) 



Answer: Therefore, when a person exclusively recites Amitabha’s Name, that person and Amitabha Buddha are united in all three actions — bodily, verbal, and mental — inseparable and inseverable. 

In conclusion, there are “Three Layers of Abandoning and Adopting” (三重廢立) 

1. First Layer – Outer Paths vs. Buddhism: Abandon external religions and adopt Buddhism. Only Buddhism teaches about the six realms and how to escape them. 

2.Second Layer – Sacred Path vs. Pure Land: Within Buddhism, abandon the Sacred Path and adopt the Pure Land Path. The Sacred Path is hard to practice; Pure Land is easy and universally accessible. 

3. Third Layer – Miscellaneous Practices vs. Name-Recitation: Within Pure Land Buddhism, abandon the miscellaneous and mixed practices and focus on the exclusive recitation of Amitabha’s Name. This is also known as abandoning doubt and establishing faith — the heart of Pure Land faith. 


17問:請師父解釋一下「四偈三選」。 

續答 (6 /6):

這四首偈子主要強調的是:我們要稱名,因為這合乎阿彌陀佛的因中誓 願。 

其中有「三重廢立」: 

第一重,「內外廢立」。所謂「內」就是佛教,「外」就是外道。我們要離開生 死的話,要捨外道入佛教,這是第一重的「內外廢立」。 

第二重,「聖淨廢立」。雖然選擇佛教了,可是佛教有八萬四千法門,略講 有八宗,那我們就要捨掉其他的修行法門而選擇淨土法門,這就是「聖淨廢 立」。 

第三重,「正雜廢立」,也稱為「信疑廢立 」。淨土法門也有其他雜行的,也 有專稱名號的,我們就要捨其他雜行而進入專稱名號,所以,這個也可以說 是「正雜廢立」,也可以說是「信疑廢立」。


Namo Amituofo!

September 24, 2025

Sept. 24, 2025 
Clarifying Doubts About the Pure Land (I) 
淨土釋疑(一) 

Question 17: Master, please explain the “Three Selections among the Four Verses” (continued 5 /6)

Verse 4: 

The practice of “right concentration” is the exclusive recitation of Amitabha Buddha’s Name. 

When one exclusively recites Amitabha’s Name, one is assured of birth — because it relies on Amitabha’s Fundamental Vow." 

Reciting the Name is in accord with Amitabha Buddha’s Fundamental / 18th Vow, which promises that those who exclusively recite his Name will be reborn in his Pure Land. 

Master Shandao said: “Of the 48 Vows, the one that highlights Name-recitation is the most intimate.” 

“Only by reciting his Name can one receive the light and embrace of Amitabha. Know that the Original Vow is the strongest among all causes.” 

Thus, the Eighteenth Vow is the core of Amitabha’s compassionate intent. Only those who recite his Name are fully embraced by his light; because the Name is inseparable from the Light, and vice versa. When we recite with our hearts and mouths, we unite with the Buddha’s Light and are already within the sphere of his salvific power. 

Master Shandao further said: 

“When sentient beings exclusively recite Amitabha Buddha’s Name, he hears them. 

When they constantly bow to Amitabha , he sees them. 

When they constantly think of Amitabha, he knows them. 

If beings remember Amitabha , he also remembers them. 

The three karmas (body, speech, and mind) of reciters and Amitabha are never separated.”

(to be continued tomorrow) 


17問:請師父解釋一下「四偈三選」。 

續答 (5/ 6) 

第四首: 

「正定之業者,即是稱佛名,稱名必得生,依佛本願故」:同時,這個稱名正 定之業就是順阿彌陀佛的本願,其他的都不是阿彌陀佛的本願,善導大師說: 弘誓多門四十八,偏標念佛最為親。 

阿彌陀佛廣發四十八大願,其中只有第十八願的稱名念佛是最根本的, 而且與阿彌陀佛沒有離開的,所以說「最為親」。同時又說:唯有念佛蒙光攝, 當知本願最為強。 

只有稱名念佛才蒙受彌陀光明的保護、攝取,為什麼?因為這是他的本 願(第十八願——念佛往生願),是一切因緣當中最有力、最能夠救度我們的 一個強緣,所以說「當知本願最為強」。 

我們知道,「念佛往生」是四十八願裏的第十八願,所以,第十八願就是 「本願」,就是「稱名」。善導大師說,唯有這個第十八願的稱名念佛才蒙受光 明的照攝、保護。因為名號就是光明,名號離不開光明,光明離不開名號。所 以,現在我們以心、口來稱念這句名號,我們的心、口與彌陀的名號結合為一 體,就在彌陀的光明裏邊了。 

善導大師又說:眾生起行,口常稱佛,佛即聞之;身常禮拜佛,佛即見之; 心常念佛,佛即知之。眾生憶念佛者,佛亦憶念眾生,彼此三業,不相捨離。 

所以,念佛的人與阿彌陀佛三業都在一起,不相捨離。 

那我們是要與彌陀親近呢,還是要與彌陀疏遠?當然與彌陀親近啦,與 彌陀親近,現在就已經具足往生的身份了;與彌陀疏遠,就要繼續輪迴。

Namo Amituofo! 

Tuesday, September 23, 2025

September 23, 2025

Sept. 23, 2025 
Clarifying Doubts About the Pure Land (I) 
淨土釋疑(一)

Question 17: Master, please explain the “Three Selections among the Four Verses” (continued 4 /6) 

Verse 3: 

"If one wishes to cultivate the right practice..." - Even among the five right practices, four are auxiliary, while only one is the main practice. 

"Among the main and auxiliary practices, still set aside the auxiliary and choose to focus on the main practice of right concentration." - The four auxiliary practices support the main one ; but, the central, essential practice is exclusively reciting Amitabha Buddha’s Name. All other right practices exist to support this: 

1. Reciting the sutras helps understand the teaching and purpose of Amitabha-recitation. 

2. Visualizing the Pure Land fosters aspiration and joy, which motivate the recitation. 

3. Bowing and offering are expressions of reverence and to deepen faith; but, they are ultimately to reinforce recitation. 

Recitation of Amitabha’s Name is accessible at all times, regardless of location or circumstances. While offering and bowing may require a temple or altar, reciting the Name does not. Thus, making it the most suitable and powerful practice for people today. 

(to be continued tomorrow) 


17問:請師父解釋一下「四偈三選」。 續答 (4/ 6) 

第三首:

「欲修於正行,正助二業中,猶傍於助業,選應專正定」:那麼,已經進入這 五種正行、專修這五種正行了,可是五種正行有四種是助成的,是引導作用 的,另外一種是最主要的。 

那麼,我們就暫時把那四種放在旁邊,而專依那個最根本、最主要的,那個就 是稱名。意思就是說:你之所以讀淨土三部經,目的不在讀誦,目的為了瞭解 經義,明瞭這部經的目的所在,我們依教奉行。那麼,淨土三部經,乃至剛剛 講的《往生論註》,都在教導我們:依靠彌陀的願力,念佛必定往生,我們依教 奉行之後,就一輩子地稱名念佛,這是正定之業。 

所以,五種正行都是為了瞭解正定業,為了歸入正定業。如果懂得這一點 ,四種助業就融化在正定業裏面了。怎麼講呢?以前有時間就是讀經,現在 曉得經義,目的就是要我們念佛,所以我們現在就來念佛;觀察正行——想像 極樂世界莊嚴也是一樣;禮拜正行——禮拜阿彌陀佛也是一樣,都把它們融 入在稱名當中,轉成為稱名了;讚歎供養也都是這樣。 

因為稱名最容易,二六時中都可以稱名,不管你到哪個地方,都可以稱名。不然的話,你要供養,只能在大殿裏邊了;你要禮拜,只能在有佛像的地方,那 沒有佛像怎麼供養禮拜呢?可是稱名就不是這樣了,沒有佛像,任何時間、 任何地點都能念佛,所以要專於稱名正定之業。 

Namo Amituofo!

Monday, September 22, 2025

September 21, 2025

Sept. 21, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 17: Master, please explain the “Three Selections among the Four Verses” (continued 3 /6) 

Verse 2: 

"If one wishes to enter the Pure Land Gate..." - Upon embarking on the Pure Land Path, one exclusively aims for rebirth in the Land of Ultimate Bliss (Amitabha’s Pure Land). 

"Among the right and miscellaneous practices, abandon the miscellaneous and choose the right practice." - There are two kinds of practices in Pure Land Buddhism: 

1.Right Practices : These directly relate to Amitabha Buddha and the Pure Land. 

2.Miscellaneous Practices : These include various other Buddhist practices that are not directly focused on Amitabha. 

One must abandon the miscellaneous practices and choose the five Right Practices:

1. Reading/Reciting Sutras: Specifically the Three Pure Land Sutras. 

2. Contemplation: Imagining and longing for the splendor of the Pure Land. 

3. Bowing: Exclusively to Amitabha Buddha. 

4. Reciting the Name: “Namo Amitabha Buddha” or “Namo Amituofo.” 

5. Offering Praise and Offerings: Directed solely to Amitabha. 



Practices such as: generosity, patience, filial piety, and are commendable and necessary as ethical duties. However, they are not considered part of the five right practices if they are not explicitly dedicated toward rebirth in the Pure Land. Moreover, because they stem from a mind that is still defiled and attached, they are not complete and cannot be relied upon as a cause of rebirth. 

(to be continued tomorrow) 


17問:請師父解釋一下「四偈三選」。 續答 (3/ 6) 

第二首: 

「欲入淨土門,正雜二行中,且拋諸雜行,選應歸正行」:也就是說,現在進 入淨土門裏邊了,專求往生極樂世界,可是淨土的法門也有兩種,一種是五 正行,一種是五雜行,那麼,就要拋種種的雜行(五雜行,就是種種的雜行), 「選應歸正行」,要選擇歸入五種正行。 

「五種正行」就是:讀誦正行、觀察正行、禮拜正行、稱念正行、供養讚歎正 行。 

第一,讀誦正行:並不是漫無目的地讀各種經論,不是。是只讀誦淨土三 經,這叫做讀誦正行。離開淨土三經,就是讀誦雜行。不過,這也有廣義的解釋,就是讀誦淨土祖師的論著,能夠瞭解淨土三經,這也算是讀誦正行;不懂 得因果,去看因果的教理,具備起碼的因果觀念,這也可以納歸於讀誦正行 裏面。 

第二,觀察正行:你若想像,只可想像極樂世界,因為極樂世界是我們未 來的歸宿,我們想像極樂世界的殊勝莊嚴、清淨安樂、微妙香潔,產生欣慕之 心,這就是觀察正行。 

第三,禮拜正行:我們禮拜的對象是阿彌陀佛,除了阿彌陀佛以外,我們 不禮拜,這個就是禮拜正行。為了求生極樂世界,如果其他的諸佛菩薩都禮 拜的話,豈不是禮拜雜行嗎? 

第四,稱念正行:為了往生極樂世界,稱念就稱念「南無阿彌陀佛」,不稱 念其他諸佛菩薩。 

第五,讚歎供養正行:為了往生極樂世界,只是讚歎供養阿彌陀佛,不讚 歎供養其他諸佛菩薩。 

這是五種正行,其他的是雜行。要拋雜行、修正行。 

至於布施、忍辱等,甚至孝順、友愛,這些到底是正行還是雜行?這些是 我們理所當然要做的,敦倫盡分的善事,本應該做的,並不屬於什麼雜行不 雜行。只是說雖然這樣做了,我們並不以這些善事功德迴向往生極樂世界, 曉得:我們即使這樣做,但是心是有漏的心、有執著的心,做這些都不圓滿, 也不是百分之百,我們要瞭解到這一點。 

Namo Amituofo! 

September 22, 2025

Sept. 22, 2025 
Clarifying Doubts About the Pure Land (I) 
淨土釋疑(一) 

Question 17: Master, please explain the “Three Selections among the Four Verses” (continued 6 /6) 





Answer: Therefore, when a person exclusively recites Amitabha’s Name, that person and Amitabha Buddha are united in all three actions — bodily, verbal, and mental — inseparable and inseverable. 

In conclusion, there are “Three Layers of Abandoning and Adopting” (三重廢立) 

1. First Layer – Outer Paths vs. Buddhism: Abandon external religions and adopt Buddhism. Only Buddhism teaches about the six realms and how to escape them. 

2.Second Layer – Sacred Path vs. Pure Land: Within Buddhism, abandon the Sacred Path and adopt the Pure Land Path. The Sacred Path is hard to practice; Pure Land is easy and universally accessible. 

3. Third Layer – Miscellaneous Practices vs. Name-Recitation: Within Pure Land Buddhism, abandon the miscellaneous and mixed practices and focus on the exclusive recitation of Amitabha’s Name. This is also known as abandoning doubt and establishing faith — the heart of Pure Land faith. 

17問:請師父解釋一下「四偈三選」。 

續答 (6 /6):

這四首偈子主要強調的是:我們要稱名,因為這合乎阿彌陀佛的因中誓 願。 

其中有「三重廢立」: 

第一重,「內外廢立」。所謂「內」就是佛教,「外」就是外道。我們要離開生 死的話,要捨外道入佛教,這是第一重的「內外廢立」。 

第二重,「聖淨廢立」。雖然選擇佛教了,可是佛教有八萬四千法門,略講 有八宗,那我們就要捨掉其他的修行法門而選擇淨土法門,這就是「聖淨廢 立」。 

第三重,「正雜廢立」,也稱為「信疑廢立 」。淨土法門也有其他雜行的,也 有專稱名號的,我們就要捨其他雜行而進入專稱名號,所以,這個也可以說 是「正雜廢立」,也可以說是「信疑廢立」。

Namo Amituofo!

September 20, 2025

Sept. 20, 2025 
Important Knowledge in the Pure Land Teaching 
淨土小常識 

163 -The Three Followings at the Time of Death (continued) 

3. Following Thoughts : 

If someone neither accumulated significant good or evil karma nor had fixed habits; but, at the time of death his/her mind is especially focused on a certain object or realm, then he/she will be reborn accordingly. For example, if at the final moment he/she single-mindedly contemplates wholesome principles, then at the instant of death he/she may be reborn in heaven, or return as a human being to enjoy good fortune. However, if at the moment of death a sudden surge of intense anger or hatred arises, he/she is likely to fall into one of the three evil realms, or be reborn as a venomous snake or a fierce beast.

If a person did not study Buddhism or engage in practice during his/her lifetime; but, at the moment of death someone assists him/her through reciting Amitabha Buddha’s Name, this will arouse in him/her the thought of reciting Namo Amitabha Buddha. Then, at the time of death he will be reborn in the Land of Ultimate Bliss. At that very moment, Amitabha Buddha, together with Avalokiteshvara, Mahasthamaprapta, and the assembly of the pure ocean, will personally come to welcome him/her. 


163 臨終三隨 (續) 

「隨念」—–就是生時沒什麼重的善惡業,也沒有固定的習慣,但臨終之時 特別想念著某種境界,那麼,他就會去那種境界投胎轉世。比如臨終時非常 專一思惟善的道理,那麼他斷氣當下,就生天或繼續做人,來享受善的福報; 若斷氣的時候,突然生起非常瞋恨的念頭,往往都會墮入三惡道,或是做毒 蛇猛獸。 

如果一個人生時沒有學佛、修行,但臨終時有人為他助念,引起他念佛的 心念,這樣他命終就往生極樂世界,而且阿彌陀佛也會率領著觀音、勢至等 清淨海眾,來迎接他。

Namo Amituofo! 

September 19, 2025

Sept. 19, 2025 
Important Knowledge in the Pure Land Teaching 
淨土小常識 

163 - The Three Followings at the Time of Death 

“The Three Followings at the Time of Death” refer to the forces that determine one’s rebirth after breathing one’s last. These are: following heavy karma, following habits, and following thoughts.

1. Following Heavy Karma : 

If a person commits grave evil deeds in life, then at the moment of death they immediately fall into hell. In fact, even before their final breath, their consciousness may already be undergoing punishment in hell. Outwardly, it may appear that they are lying on a hospital bed suffering from illness and crying out in pain; but, in truth, their consciousness is already receiving torment in hell. On the other hand, if a person accumulated many good deeds, they may be reborn in heaven or as a human enjoying wealth and blessings. In such cases, at the moment of death they are immediately reborn in heaven or in the human realm, without going through the transitional / intermediate body (Bardo state). 



2. Following Habits : 

If a person did not commit particularly heavy good or evil deeds, but had certain strong habits during life, then after death they naturally follow these habits into their next rebirth. 

If a person had not studied or practiced Buddhism during life; but, at the end is aided by others who recite Amitabha Buddha’s Name for them, it will arouse within them the thought of reciting Amitabha Buddha’s Name, and at the moment of death they will be reborn in the Land of Ultimate Bliss. Moreover, Amitabha Buddha himself, together with Avalokiteśvara, Mahāsthāmaprāpta, and the pure ocean assembly of bodhisattvas, will come to welcome them. 

(to be continued tomorrow) 


163 臨終三隨 

「臨終三隨」,就是人斷氣之後,投胎轉世所依隨的現象。「三隨」就是「隨 重」、「隨習」、「隨念」。



「隨重」就是「隨重業」—–一個人生前所做的,若是重的惡業,一斷氣,就 即時墮入地獄,甚至還沒有斷氣,神識已經到地獄受刑罰。看起來他是躺在 病床上,受病苦折磨而哀叫,其實神識已經在地獄接受刑罰了!如果這個人 生時做很多善事,應該生天或再出世做人,享受富貴,一斷氣就上天或出生 在人間,不經過中陰身。

 

「隨習」,就是「隨習慣」—–一個人平生沒有做特別重的善事或惡業,但是 他平常有某種習慣,死後自然就隨著這種習慣去投胎轉世。 

Namo Amituofo! 

September 18, 2025

Sept. 18, 2025 

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

32. “The Unconditional Deliverance” revealed in the Contemplation Sutra 

Amitabha Buddha’s mind is none other than Great Compassion, embracing sentient beings with unconditional kindness. 



Question 32: Some people say, “We should not speak of unconditional deliverance / salvation. If we do, won’t sentient beings use it as an excuse to indulge in evil?” 

Answer: 

The Buddha’s teachings are words of admonition; but, there is no harm in proclaiming unconditional deliverance. If, out of fear that “too much compassion will bring harm,” we avoid speaking of Amitabha Buddha’s great compassion, that is extended without conditions or distinctions, then beings will be unable to truly understand Amitabha. This will make it difficult for them to give rise to faith, and they will be unable to be reborn in the Pure Land. 

On the contrary, upon hearing about Amitabha’s unconditional great compassion and being moved by his mercy, people naturally become more cautious in body,

speech, and mind. They diligently practice good, acknowledge their imperfections, and are ever more grateful for Amitabha’s grace. 

32. 《觀經》救度無條件 
佛心者,大慈悲是,以無緣慈,攝諸眾生。 


32. 問:有人說,「不可以講無條件的救度,不然眾生借此放縱為惡怎麼辦?」 

答:佛語教誡,但講無妨。若因「慈悲多禍害」為由對阿彌陀佛的無緣大慈 避而不談,眾生就不能如實瞭解阿彌陀佛,難以生起信心,得不到往生利益。 聞說阿彌陀佛的無緣大慈,被阿彌陀佛的慈悲感動,自然會謹慎三業,努力 勤行,常懷慚愧,仰謝佛恩。 

Namo Amituofo! 

Wednesday, September 17, 2025

September 17, 2025

Sept. 17, 2025 
Clarifying Doubts About the Pure Land (I) 
淨土釋疑(一) 

17.Question: Master, please explain the “Three Selections among the Four Verses” (continued 2 /6)



Verse 1: 

"If one wishes to quickly escape birth and death..." - This refers to the aspiration to swiftly leave the cycle of rebirth in the six realms. Remaining in Samsara leads to the accumulation of karma and the entanglement in suffering life after life. 

"Among the two superior paths..." - To achieve liberation, one must rely on Buddhadharma. While many religions exist, only the Buddhist teachings explain the causes and solutions to the cycle of birth and death in the six realms. Within Buddhism, there are two broad approaches: the Sacred Path and the Pure Land Path. 

"Set aside the Sacred Path and choose the Pure Land Path." One should set aside the Sacred Path, which is difficult to practice in this degenerate age, and instead choose the easier Pure Land path that suits ordinary beings. 

(to be continued tomorrow) 

17問:請師父解釋一下「四偈三選」。 續答 (2/ 6) 

第一首: 

「欲速離生死」:就是發心想快速離開六道生死輪迴,以免生生世世都在造 罪造業,彼此結怨仇。 

「二種勝法中」:他必須依靠佛法才能達到目的。所以,要離開六道生死輪 迴,在這個宇宙當中,在這個世間當中,宗教雖多,只有佛法才能達到我們離 開生死的目的,只有佛教才談到六道生死輪迴的因果,以及脫離六道生死輪 迴的因果。佛教裏面又有聖道與淨土,所以說「二種勝法中,且擱聖道門」。 

「且擱聖道門」:我們要把聖道門暫時擱在一邊,不要去修聖道門,因為聖 道門是難行道。 

「選入淨土門」:因為淨土門是易行道,因此我們要捨難行道、入易行道。

Namo Amituofo! 

September 16, 2025

Sept. 16, 2025 
Clarifying Doubts About the Pure Land (I) 
淨土釋疑(一) 

17.Question: Master, please explain the “Three Selections among the Four Verses”. 

Answer: 

Master Honen said at the end of his Collection on the Selection of Amitabha-Recitation (Nembutsu): 

If one wishes to quickly escape birth and death, 

Between the two superior paths, set aside the Sacred Path and choose the Pure Land Gate. 

If one wishes to enter the Pure Land Gate, 

Among the right and miscellaneous practices, abandon the miscellaneous and choose the right practice. 

If one wishes to cultivate the right practice, 

Among the main and auxiliary practices, again set aside the auxiliary and choose to focus on the true practice of right mindfulness. 

The practice of right mindfulness is the exclusive recitation of Amitabha Buddha’s Name.

When one recites the Name, one is assured of rebirth — because it relies on the Buddha’s Fundamental Vow. 

These four verses serve as a summary of the Collection on the Selection of Amitabha-Recitation (Nembutsu), encapsulating the key messages from each chapter. 

(to be continued tomorrow) 

17問:請師父解釋一下「四偈三選」。 

答 (1/ 6): 

法然上人《選擇集》最後說: 

欲速離生死,二種勝法中,且擱聖道門,選入淨土門。 

欲入淨土門,正雜二行中,且拋諸雜行,選應歸正行。 

欲修於正行,正助二業中,猶傍於助業,選應專正定。 

正定之業者,即是稱佛名,稱名必得生,依佛本願故。

 

這四首偈,等於是《選擇集》的一個總結,《選擇集》各章的含義都在裏面。 

Namo Amituofo!

September 14, 2025

Sept. 14, 2025 

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

救恩法語(二)之愛的心語 

The Infinite Life Sutra says: “He shoulders all sentient beings—taking on their heavy burdens.” 

The Buddha comes to save people, to free them from their bonds and liberate them from the cycle of birth and death. He does not come to judge or condemn them. 

The Buddha saves us not based on OUR deeds or practices ; but, based on HIS compassionate vow and perfected merit—merit that was fully accomplished ten kalpas ago.



《無量壽經》說:「荷負群生,為之重擔。」 

佛來是要救人,是要解除綑綁,使人解脫生死輪迴,不是來審判,不是來定 罪。 

佛救我們,不是按我們的行為或修行,乃是按他的悲心與功德,這功德在十 劫之前,以經完成。 

Namo Amituofo! 

September 15, 2025

Sept. 15, 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 

50. Question: If family members recite Amitabha Buddha’s Name for a dying person, is the benefit greater than that from non-family recitation helpers? 


Answer: Generally speaking, yes—because family members have a close karmic bond, and their recitation tends to be more sincere, making it easier to resonate with them and connect spiritually. However, if done perfunctorily, it may be less effective than that by non-family recitation helpers who are focused and devout. 

The best outcome is when family members wholeheartedly join the visiting recitation group—mutually inspiring one another, deepening sincerity, and enhancing the effect through shared devotion. 


50問:家人為他念佛,利益是否超過一般助念者? 

答:一般來說是這樣,因家人之間緣分親,念佛心誠,易於感通。但如果只 是敷衍,反而不如外來助念人虔誠專注,則其利益效果也差。如有蓮友來助念,家人竭誠參加,相互感動,輾轉增上,效果最好。 

Namo Amituofo! 

September 14, 2025

Sept. 14, 2025 

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

救恩法語(二)之愛的心語 

The Infinite Life Sutra says: “He shoulders all sentient beings—taking on their heavy burdens.” 

The Buddha comes to save people, to free them from their bonds and liberate them from the cycle of birth and death. He does not come to judge or condemn them. 

The Buddha saves us not based on OUR deeds or practices ; but, based on HIS compassionate vow and perfected merit—merit that was fully accomplished ten kalpas ago.



《無量壽經》說:「荷負群生,為之重擔。」 

佛來是要救人,是要解除綑綁,使人解脫生死輪迴,不是來審判,不是來定 罪。 

佛救我們,不是按我們的行為或修行,乃是按他的悲心與功德,這功德在十 劫之前,以經完成。 

Namo Amituofo! 

Saturday, September 13, 2025

September 13, 2025

Sept. 13, 2025 

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

慧淨法師之「人生像什麼」 

Our lives are like those of gravely ill patients under anesthesia. 

人生如被麻醉的嚴重病人。 

Namo Amituofo!

September 12, 2025

Sept. 12, 2025 
Wonderful Metaphors in the Pure Land School 
淨土宗妙喻 

Metaphor 41: Just as Carbon Can Change into a Diamond - Ordinary Beings can be Transformed into Sacred Beings by Amitabha-Recitation 

There is a saying, “A drop of an alchemic elixir can change iron into gold.” Like the magic liquid that can transmute iron into gold, the special power of the six-character name, “Namo Amituofo,” can transform ordinary beings into sacred beings. Just as rubble can be turned into gold, ordinary beings can undergo complete changes to become Buddhas, if they recite Amitabha’s Name. 

Let us look at another metaphor known as the “Cause and Condition for the Change of Carbon” in the Collection of Lectures by Master Huijing (Part One, Page 209). Carbon is the element that produces both charcoal and diamonds. The outcomes are drastically and incomparably different, all because of their forming conditions. Normally, charcoal comes from burnt wood, which requires no more than the usual conditions of heat and air pressure needed for a fire to burn. But when the temperature and pressure have risen so high, for instance, to 2000 degrees Celsius and 55000 ATM (i.e., the unit of standard atmospheric pressure), the same carbon element crystallizes into diamonds. 

We are iniquitous ordinary beings. If we only follow whatever Dharma teachings we come across in various circumstances, we cannot be freed from the cycle of birth and death. 

In contrast, we will gain both rebirth and Buddhahood in the Pure Land if we accept the practice of Amitabha-recitation, which Amitabha Buddha has chosen specially for us. Our becoming aware of Amitabha Buddha and reciting his Name are the causes, and rebirth in the Pure Land and attaining perfect enlightenment are the effects. 

41. 碳素喻:念佛一法轉凡成聖 

可是,只要念佛,就能夠「令瓦礫變成金」。這可以說是天差地別的。有一 句話說:「靈丹一粒,點鐵成金。」阿彌陀佛六字名號,就好像靈丹一樣;「靈丹 一粒,點鐵成金;念佛一法,轉凡成聖」。 

如果要譬喻的話,可以用《講演集》第一集209頁「碳素因緣」的譬喻。碳素 是因,如果接受的緣是一般的溫度、一般的壓力,它就是一般的「碳」;如果接 受二千度的溫度、五萬五千氣壓的話,就會變成「鑽」。緣不同,果就不同,而 且天差地別,無法相比。 

我們是罪惡生死凡夫,如果依照我們各自所接觸的雜緣去學的話,還是 不離生死;如果接受阿彌陀佛為我們所選擇的稱名念佛的話,我們就能夠往 生成佛。所以,憶佛、念佛是因,往生成佛是果。 

Namo Amituofo! 

September 11, 2025

Sept. 11, 2025 
Important Knowledge in the Pure Land Teaching 
淨土小常識 

162. The Explanation of the Three Key Perspectives 

The Contemplation Sutra teaches that even those who have committed the Five Most Grave Offenses and the Ten Evil Deeds can attain rebirth in the Pure Land, by reciting Amitabha Buddha’s Name as few as ten times at the time just before their deaths. However, some argue that the Five Gravest Offenses are extremely serious, while ten recitations of Amitabha’s Name seem light. Based on the principle that "karma is like a scale—whichever is heavier pulls first." They believe that one should first fall into hell in accordance with karmic retribution. 

In response to this doubt, Master Tanluan, at the end of the first fascicle of his Commentary on the Treatise on Rebirth, presents three key perspectives—mind, conditions, and decisiveness—to compare the weight of the Five Gravest Offenses and the ten recitations. He concludes that the ten recitations are actually heavier (i.e., more powerful) Therefore, the person does not fall into hell but is instead reborn in the Pure Land. 

1. Mind (在心): 

This compares the nature of the mind behind the actions. The Five Gravest Offenses are committed with a deluded, inverted, and false mind—thus the sins are ultimately unreal and illusory. The ten recitations arise from hearing the true Dharma of Amitabha and generate true and real merit. 

2. Conditions (在緣): 

This compares the object the mind is focused on. Sinful acts are committed by deluded beings and are the karmic results of defilements—thus they are based on

illusion. The ten recitations are focused on the Name of Amitabha Buddha, which is the embodiment of real virtues and true merit. 

3. Decisiveness (在決定): 

This compares the timing and urgency of the actions. The Five Offenses are committed during one’s healthy, ordinary life, with a relaxed, wavering, and distracted mind—thus they lack final determination. The ten recitations are made at the moment of death, with a desperate and undistracted mind, when no time remains. This mind is without delay, without remainder, and totally focused. 

Through this threefold comparison, it is understood that the ten recitations carry more spiritual weight. Therefore, even those who have committed the Five Gravest Offenses can attain rebirth in the Pure Land through ten continuous recitations. 

162 三在釋 

《觀經》針對造五逆十惡者,說臨命終時念佛,十念相續即得往生淨土。然 有人認為五逆是重,十念(阿彌陀佛名號)是輕,所謂「業道如秤,重者先牽」, 故順業報之理,應當先墮地獄。 

曇鸞大師《往生論註》卷上末,針對此疑,舉出「在心、在緣、在決定」三義 ,比較五逆和十念的輕重。結論謂十念重,故不墮地獄而得往生淨土。 

一、在心:就能造之心的虛實作比較。即五逆是以虛妄顛倒心造作,其罪 虛妄;十念是聞彌陀實相之法所生,其德真實。 

二、在緣:就所對之境的真妄作比較。即造罪是緣煩惱虛妄之果報眾生而 起;十念是緣阿彌陀佛真實功德名號而起。

三、在決定:就造業時期的緩急作比較。即造罪是在平生康存之日,以容 與不定的有後心、有間心所造作;十念是在臨終迫切,以無有餘生的無後心、 無間心而生,其心無有容與。 

如是比較三義,而知十念重,因此五逆之人得由十念相續得往生。


Namo Amituofo! 

September 10, 2025

Sept. 10, 2025 
A Discussion on Excerpts from the Scriptures of the Pure Land School 
淨土宗精要法語討論 

31. The Contemplation Sutra - Amitabha’s Light Permeates Everywhere, to Embrace Those Who Invoke his Name 

Each beam of light permeates all worlds in the ten directions, embracing and never abandoning sentient beings who invoke Amitabha’s Name. 



Question: Amitabha Buddha’s light permeates all of the ten directions. Why does it only embrace those who recite his Name? 



Answer: Those who recite Amitabha Buddha’s Name are following his 18th vow: “If they exclusively recite my Name, I will assuredly transport them to be reborn in my land.” This is called “ being in accord with Amitabha Buddha’s vow.” Their hearts are undivided, free from distractions or mixed practices, and thus closely aligned and resonant with Amitabha’s mind. The Buddha remembers them, as they remember the Buddha—the connection is mutual and unbroken. 



Other forms of practice involve our scattered minds and divided attention, making it difficult to directly connect with the Buddha’s light. Though merit may still be transferred toward rebirth, such a connection remains distant and mixed. 



Amitabha’s light consists of two aspects: the light of his body (visible light) and the light of his mind. The bodily light is “permeating light,” shining across all worlds in the ten directions, gently nurturing all beings. The mind’s light is “embracing light,” which actively gathers those who recite Amitabha’s Name and leads them to be reborn in the Pure Land.



As Master Shandao explained in his “Dharma Gates of Contemplation and Invocation”: 

“Only those who exclusively recite Amitabha Buddha’s Name have his mind-light constantly shining upon them, embracing and protecting without ever abandoning them. This does not apply to those practicing assorted or mixed karmic acts.”

 

Those who do not recite Amitabha’s Name are not aligned with Amitabha’s Fundamental Vow, that saves all beings through the Other-Power contained within his Name. They receive only the general nurturing of the Buddha’s “bodily light”; but, not the direct embrace of his “mind-light”. 

31. 《觀經》光明遍照唯攝念佛 

一一光明遍照十方世界,念佛眾生攝取不捨。 

31. 問:阿彌陀佛光明遍照十方,為何只攝取念佛眾生? 

答:念佛眾生遵守「稱我名號,必令往生」的誓約,所謂「順彼佛願」,不雜餘 心餘行,與佛心親近、相應,彼此相憶,不相捨離。其他修行,心有旁騖,不能 與佛光對接,雖可迴向,終顯疏雜。阿彌陀佛的光明,有身光(色光),有心 光。身光是「遍照光明」,遍照十方世界,調熟一切眾生;心光是「攝取光明」, 攝取念佛行人,接引往生。善導大師《觀念法門》:「但有專念阿彌陀佛眾生, 彼佛心光常照是人,攝護不捨;總不論照攝餘雜業行者。」不念佛之人,心與 阿彌陀佛「名號度眾生」的誓願不相順,只受身光調熟,不受心光攝取。 

Namo Amituofo!

Tuesday, September 9, 2025

September 9, 2025

Sept. 9, 2025
Clarifying Doubts About the Pure Land (I)
淨土釋疑(一)

(continued answer to Question 16 posted yesterday)

All waters must ultimately flow into the great ocean, because the ocean is their final destination. Some of the water on the surface of the earth is clean, some is not, some is sour, some is sweet—each is different. This is like sentient beings’ capacities. Our levels of goodness, evil, and our degrees of affliction all differ.

However, once we reach the Land of Ultimate Bliss, everything becomes the same. Our minds will be filled with infinite light, and our lives will be of infinite duration. Naturally, even if you didn’t aspire to this, you will certainly attain it, and joyfully dwell in total freedom.

You won’t be thinking, “Oh, I came to the Pure Land just to escape the cycle of rebirth, just to enjoy peace and happiness there. I won’t go anywhere else to save sentient beings. I don’t have the ability or the aspiration for that...” No—you won’t think that way.

Once you're there, you will naturally have a vast and open heart, and the power to rescue others. It will arise spontaneously—you will possess it effortlessly.

16問:

續答:

眾水到最後一定非入大海不可,因為它們的歸宿就是大海啊!在地面上的水 ,有的乾淨,有的不乾淨,有酸有甜,各不一樣,就像我們眾生的根器,善惡 程度、煩惱程度各不一樣,但是到了極樂世界,就通通是一樣的了,心是無量 光明,命是無量壽命,自自然然,你不想要也一定得到,而且是歡歡喜喜地自 在其中。不會想到「哎呀,我到極樂世界,只是要離開六道輪迴,只是要到那 裏享樂而已,我不到其他地方去救度眾生,我沒有那個能力,我也沒有那個 志向……」,不會這樣想的。到那裏自自然然你就有那種開闊廣大的心量,而 且會有那種力量去救度眾生的,是自然而擁有的。

Namo Amituofo!

September 8, 2025

Sept. 8, 2025
Clarifying Doubts About the Pure Land (I)
淨土釋疑(一)

Question 16: Master, may I ask—“Entering the garden of birth and death, the forest of afflictions, playing with supernatural powers”— is that something that happens after rebirth in the Pure Land?

Answer:

Yes, that refers to abiding by one’s vow after attaining rebirth in the Pure Land. As mentioned earlier, the Pure Land Teaching is a Mahayana path. After being reborn and attaining Buddhahood, one will go to all worlds to save sentient beings. Going to those worlds is what’s meant by “entering the garden of birth and death, the forest of afflictions.” It’s not something for now.

Right now, we simply act according to conditions, based upon our capacity, our strength, and our aptitude to “have faith in ourselves and help others generate faith.” We haven’t yet reached true freedom. True freedom is attained only after rebirth in the Land of Ultimate Bliss.

That’s why I said earlier: Don’t worry about not being able to teach the Dharma or saving beings—only worry about not being reborn. Don’t worry about not being reborn. Don’t worry about doubting Amitabha’s salvation—only worry that you don’t recite his Name.

Reciting the Name of Amitabha guarantees rebirth. Once reborn, you will naturally become a Buddha. It’s like water flowing into the ocean. Could it possibly not share the same taste as the ocean? It’s impossible.

(to be continued tomorrow)

16問:請問師父,「入生死園、煩惱林,遊戲神通」,那是不是往生以後再回來 的事?

答:

那是往生之後乘願再來的事。因為剛剛講過,淨土法門是大乘的法門,往生 成佛之後就會到十方世界度眾生,到十方世界就叫「入生死園、煩惱林」。不 是現在的事。現在我們只是隨緣、隨份、隨力、隨根器去「自信教人信」而已, 還不能達到自在,真正達到自在,是往生極樂世界以後。所以,我剛才講,不 怕不會說法度眾生,只怕不往生;不怕不往生,只怕你懷疑彌陀的救度;不怕 懷疑彌陀的救度,只怕不稱名。稱名念佛,必定往生。

往生自然能成佛,不管你想成佛、不想成佛,都一定會成佛。就像水既然流入 大海的話,你說不與大海同一個味道,可能嗎?不可能的。

Namo Amituofo!

September 7, 2025

Sept. 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

Q.49 : Is the effect of assisted recitation better when done by someone who is dedicated to their spiritual practice?
A: To be precise: the more one has been dedicated to the exclusive practice of Amitabha - recitation and is sincere and focused, the more effective the assisted recitation will be.

49 問:有修行的人助念,效果是不是比一般人好?
答:準確地說:越是專修念佛、虔誠專注的人,助念效果越好。

Namo Amituofo!

September 6, 2025

Sept. 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

True love is about giving, benefiting others, being patient and persevering. Love does not hurt, does not possess, and does not seek anything in return. Be humble, gentle, and patient in dealing with all matters; bear with one another with love.
The most important principle in being a truly good person is love — love the Buddha, love others.
Love brings us happiness, joy, and peace.

愛是給人,利人,耐心,恆心;愛不傷人,不佔有,不求報。
凡事謙虛、溫柔、忍耐,用愛心互相寬容。
作人原則:愛,愛佛、愛人。
愛使我們有幸福、喜樂、平安。

Namo Amituofo!

September 5, 2025

Sept. 5, 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 blind person walking toward a cliff.

人生如走向懸崖的盲者。

Namo Amituofo!

Thursday, September 4, 2025

September 4, 2025

Sept. 4, 2025
Wonderful Metaphors in the Pure Land School
淨土宗妙喻

Metaphor 40: Shooting Arrows at the Ground

A metaphor in the Mahaprajna-paramita Sutra (the Large Perfection of Wisdom Sutra) says, “If you shoot an arrow at an object, you will either hit or miss the target; but, if you shoot an arrow at the ground, you can never miss.” Accordingly, an archer who aims at the ground never misses his mark even if he fires a hundred arrows with his eyes closed. However, if he aims at an object, he will find it very difficult to hit the target unless he is a master of archery.



40. 向地射箭喻

《般若經》有個譬喻:「如以箭射物,或中或不中;以箭射地,無不中者。」向 地面射箭,能不能中?一定百發百中,即使眼睛閉著,也必中無疑。但如果向 目標物射箭的話,那就困難了,如果不是射箭高手的話,就不能射中目標。

Namo Amituofo!

September 3, 2025

Sept. 3, 2025
Important Knowledge in the Pure Land Teaching
淨土小常識

161. The Meaning of “ The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (continued 2/5)

As Master Yinguang said in his Collected Works, Third Series:

“If one previously slandered the Dharma, but later repents, they can be reborn.

Just like a person who recovers from illness is healthy again, or a rebel who surrenders becomes a loyal citizen.

If we say that those who slandered the Dharma cannot attain birth even after repentance, then we’ve completely lost the standard of practice.”

It is like the way parents set many rules for their ignorant children, yet still forgive them when they make mistakes. It is also similar to the way a government sets strict rules to prevent fires; but, still rescues people when fires break out.

Imagine if someone who committed the five offenses or slandered the Dharma were to be permanently abandoned, or if people believed Amitabha Buddha lacked the power to save such beings; then wouldn't the so-called “great compassion” and “power to relieve suffering and bring happiness” become meaningless?

Therefore, whether it is exclusion or embrace, both are expressions of Amitabha Buddha’s great compassion and wisdom.

● Embrace is the unchanging fundamental principle.

● Exclusion is an expedient means for better embracing.

Both are essential. When we understand the subtle and profound compassion of Amitabha’s vow to save all beings, we will not take this as a license to do evil or indulge our passions. Rather, we will deeply appreciate his compassionate intention and wholeheartedly devote ourselves to reciting Amitabha Buddha’s Name.

161 「唯除逆謗」之義 (續5/5)

又如印光大師於《文鈔三編》言:

若先曾謗法,後知改悔,則得往生。

譬如病癒即是好人、歸降即是順民也。

若謂謗法之人後縱改悔亦不得往生,便完全失卻修持準繩。

又譬如,父母對無知之子女設下種種禁止規約,但在子女犯過失後,仍會 給予寬恕包容。或如官府嚴格防火的同時,也不會放棄救火之可能性。設想, 一旦犯了五逆謗法,就永遠被捨棄,或認為佛沒有力量救度我們,那所謂大 慈大悲的佛心,以及拔苦與樂的力量,豈非變成空談了?

是故,不論抑止或攝取,皆是阿彌陀佛慈悲與智慧雙重運作下所施的救 度。攝取是永不改變的大前提,抑止是為了更好的攝取,兩者皆不可少。若能 理解阿彌陀佛救度眾生的細膩悲願,我們就不會因為有阿彌陀佛這位高明的 醫生而服毒而縱惡為非,任憑三毒疾病潛滋暗長,而能深心體會佛的大悲本 懷,專志一心地念佛。

Namo Amituofo!

September 2, 2025

Sept. 2, 2025
Important Knowledge in the Pure Land Teaching
淨土小常識

161. The Meaning of “ The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (continued 4/5)

Sinful Beings Are the True Target

We feel that these words of exclusion carry deep meaning. They serve as a mirror to help us see our true nature: we are sinful, deluded beings caught in samsara; overwhelmed by greed and anger, and burdened by heavy karmic hindrances. We have insufficient conditions for liberation, not the pure karma that leads to escape from Samsara.

From Amitabha’s compassionate perspective, all of us are sinners who have, throughout many lives, committed serious wrongs. There is no one who is excluded from Amitabha’s salvation. Therefore, the exclusion clause in the

Eighteenth Vow actually highlights the fact that the Vow was made specifically for even the most burdened and evil beings.

Amitabha Buddha has even greater compassion for evil people than for good ones, and greater compassion for those who oppose him than for those who accept. As The Bodhisattva Stages Sutra says: “Bodhisattvas have deeper compassion for evil people than for good.”

If the object of salvation were only the virtuous and wise, then the exclusion clause would become meaningless—for truly good people would never commit the five offenses or slander the Dharma. The beings that the Eighteenth Vow aims to save are people like us, who may indeed commit such grave offenses. The Buddha foresaw this and added the clause for the purpose of warning—but not to declare permanent abandonment after sin is committed.

As Master Shandao said:

“By the power of the Buddha’s Vow, even those who commit the five offenses and ten evils, have their sins extinguished, and they attain birth.

Those who slander the Dharma or are icchantikas—if they repent, will all attain birth.” (Praise of Dharma Practices)

“ If those who slander the Dharma, are Icchantikas, or commit the ten evils, turn their minds and recite Amitabha Buddha’s Name, all of their sins are extinguished.” (Praise of the Pratyutpanna Samādhi Sutra)

“The sharp sword is the Name of Amitabha; With one recitation, all sins are extinguished.” (Praise of the Pratyutpanna Samadhi Sutra)

(to be continued tomorrow)

161 「唯除逆謗」之義 (續4/5)

罪人正機

我們感到此抑止八字含有特別之深意,這八字也像一面法鏡,讓我們看 清自己真正的面貌,其實自身就是罪惡生死凡夫,貪瞋強盛,業障深重,無有 出離之緣,只有造罪惡的黑業,不可能造清淨、脫出輪迴的白業。而以佛的眼 光來看我們,沒有不是逆謗的罪惡凡夫,沒有不是彌陀主要救度的對象,所以第十八願的抑止之義,更可顯明「佛愍惡機」,是以「罪苦之人為對象」所誓 的本願。

阿彌陀佛憐愍惡人更甚於善人,憐愍逆己者更甚於順己者。《菩薩地持經》說:「菩薩於惡人所起慈悲心,深於善人。」如果以善人賢者為救度對象, 則此八字也變成無作用了。因為真正的善人賢者,不會造五逆及誹謗正法。 第十八願所要救的眾生,就是可能會造下五逆謗法的我們,佛事先料想到此 點,故特別添加了抑止八字,但不代表造惡後就不攝取。

如善導大師說:

以佛願力:五逆十惡,罪滅得生;謗法闡提,迴心皆往。(《法事讚》)

謗法闡提行十惡,迴心念佛罪皆除。(《般舟讚》)

利劍即是彌陀號,一聲稱念罪皆除。(《般舟讚》)

Namo Amituofo!

September 1, 2025

Sept. 1, 2025
Important Knowledge in the Pure Land Teaching
淨土小常識

161. The Meaning of “The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (continued 3/5)

Turning the Mind or Not: The Core Difference

From this perspective, Tanluan explains the matter based on whether the offense is simple or combined; while Shandao explains it based on whether the offense is already committed or not.

Shandao believes that even one who has already slandered the Dharma may still be turned through Amitabha Buddha’s compassion and attain birth in the Pure Land. Tanluan, however, holds that slandering the Dharma—regardless of other offenses—precludes birth. The difference arises because the two masters focus on different aspects:

● Shandao speaks from the perspective of someone who has already turned their mind toward Amitabha Buddha.

● Tanluan speaks about someone who has not yet repented.

In his Praise of Dharma Practices, Shandao clearly says:

“Those who slander the Dharma or are icchantikas—if they repent, can all be born in the Pure Land.”

Tanluan, too, discusses those who have turned their minds, in the lower scroll of his Commentary. He says:

“Beings, due to arrogance, slander the true Dharma, revile sages, and abandon their elders…

Such people should suffer torments like having their tongues pulled out, being mute, unable to teach, or losing fame.

However, if such beings hear the Name of Amitabha Buddha, or the sound of his teaching, all the karmic bonds from such evils will be released.

They will enter the Buddha’s family and ultimately attain pure speech.”

This clearly shows that even those who repent after committing serious sins will be saved. From this, we can see that the core intention of both masters is not actually different.

(to be continued tomorrow)

161 「唯除逆謗」之義 (續3/5)

已迴心未迴心說

依此而看,曇鸞大師是依「罪之單複」解釋,善導大師則依「罪之已造未 造」解釋。善導大師認為已造謗法,既然已造,也會被大悲所引而往生。但曇 鸞大師認為既是謗法,即使沒有餘罪,也不能往生。這是因為兩位大師著眼 點不同。善導大師《法事讚》言「謗法闡提迴心皆往」,雖是謗法者,如果迴心 歸佛,則能往生,這是就「已迴心」的人而說的,曇鸞大師則就「未迴心」者來 解釋,彼此著眼點不同。

對已迴心之人的見解,曇鸞大師於《論註》卷下中也有說明:眾生以憍慢故,誹謗正法,毀訾賢聖,捐庳尊長。…… 如是人應受拔舌苦、瘖啞苦、言教不行苦、無名聞苦。

如是等種種諸苦眾生,聞阿彌陀如來至德名號、說法音聲, 如上種種口業繫縛皆得解脫,入如來家,畢竟得平等口業。

這是迴心者皆蒙救度的解釋。由此可知,兩位大師的真意,其實毫無差異。

Namo Amituofo!

August 31, 2025

Aug. 31, 2025
Important Knowledge in the Pure Land Teaching
淨土小常識

161. The Meaning of “ The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (continued 2/5)

Tanluan’s Interpretation: Simple vs. Combined Offenses

At the end of the upper scroll of his Commentary on the Treatise, Master Tanluan addresses this question. He explains that The Larger Sutra refers to the combined offense of committing both the five gravest offenses and slandering the Dharma—thus, exclusion. In contrast, The Contemplation Sutra speaks only of the single offense of committing the five gravest offenses (without slandering the Dharma). Thus, such a person is still embraced and saved. Therefore, a person who committed the five offenses; but, did not slander the Dharma, still has a karmic connection to Amitabha Buddha and can enter his path of salvation. However, those who commit both offenses cannot be saved.

Shandao’s Interpretation: Already Committed vs. Yet to Be Committed

In The Commentary on the Contemplation Sutra: The Meaning of Meditative and Non-Meditative Good, Master Shandao explains that the reason the Eighteenth Vow restrains those who commit the five offenses and slander the Dharma is that these two sins are extremely serious. Out of compassion, Amitabha Buddha provisionally stated that such people cannot be reborn in the Pure Land. This was meant to warn beings against committing them. However, because of Amitabha’s Infinite Compassion, he never excludes such people.

In the Contemplation Sutra, the lowest-grade beings are embraced even if they committed the five offenses, excluding those who slander the Dharma. This is because the five offenses were already committed by ordinary beings of the lowest level. Out of great compassion, the Tathagata does not abandon them but instead saves them.

On the other hand, slandering the Dharma refers to not-yet-committed offenses. So, Amitabha emphasizes these offenses to prevent them from unduly suffering, by saying such people cannot be reborn. However, if one has already slandered the Dharma, the Tathagata’s great compassion will still not abandon them. This is Shandao’s rare and profound interpretation.

(to be continued tomorrow)

161 「唯除逆謗」之義 (續2/5)

曇鸞大師單複說

曇鸞大師在其所著《論註》上卷之末(八番問答之處),舉此問題加以解釋 說明,《大經》說的是「五逆」與「誹謗」兩罪(複罪),所以抑止不救;但《觀經》說 的是「五逆」(單罪),所以攝取。因此雖是五逆,若不謗法,還有佛緣,能入救 度之道,但是犯「五逆」與「謗法」複罪者,就沒法救了。

善導大師未造已造說

善導大師在其所著《觀經疏‧散善義》中說,第十八願抑止五逆謗法的理由 是:這二罪極重,釋尊憐愍眾生造此二罪,所以方便假說不能往生;若從如來 的真實意言,當然也能得救。至於《觀經》下下品中攝取「五逆」而「謗法」除外 ,其理則是:五逆是下下品凡夫已造之罪,大悲如來,不忍棄捨,加以救度。然「謗法」之罪是未造之罪,所以加以警誡,而說不能往生。如果謗法罪是已造, 則大悲如來也不忍捨棄。善導大師作這樣難得的解釋。

Namo Amituofo!