Friday, October 3, 2025

October 3, 2025

Oct 3, 2025 
Important Knowledge in the Pure Land School 
淨土小常識 

164 - The True and Absolute “Three Goodnesses” 

For ordinary people, when it comes to important matters such as: marriage, moving to a new home, breaking ground, completing a building, or starting a business; they tend to choose auspicious dates and times. They pay attention to feng shui, and believe that these factors will influence their fortune or misfortune, success or failure, blessings or calamities. 



Yet, of all forms of “feng shui”, the foremost “feng shui” is what constitutes a person:

A person’s foremost feng shui is the mind; 

The second feng shui is speech; 

The third feng shui is behavior. 



This is what people commonly refer to as the “Three Good Deeds”: harboring good thoughts, speaking kind words, and performing good actions—of which the mind is the most fundamental source. 

Thus, the principle of feng shui can be summed up in four characters: “The mind gives rise to all phenomena.” 



If one can maintain a kind heart, speak kindly, and act kindly, then misfortunes and obstacles caused by unfavorable feng shui or other factors will naturally be resolved with ease. 



However, these “three good deeds” are not the absolute three good deeds, because the three poisons of greed, anger, and delusion have not yet been eradicated. As long as greed, anger, and delusion arise, one will still create sins and karma, remain trapped in the cycle of birth and death within the six realms, and even risk falling into the three evil paths. 

(to be continued tomorrow) 

164 真正、絕對的「三好」 

一般人凡是重要的事情,譬如結婚、搬家、動土、落成、開工等等,往往會 選擇吉日良辰,講究地理風水,認為這些會影響自己的吉凶、成敗、禍福。 

但所有風水之中,第一風水是人; 

人的第一風水是心; 

人的第二風水是嘴巴;

人的第三風水是行為。 

也就是一般所講的「三好」: 

存好心、說好話、做好事,其中最根本的是「心」。 

所以風水原理只有四個字,就是「心生萬法」。 

能夠存好心、說好話、做好事,由風水或各種方面所引起的種種不順不吉 利的事,自然就會迎刃而解。 

然而這三好並不是絕對的三好,因為貪瞋癡的三毒還沒有斷除,還會起 貪瞋癡,還會造罪造業,還在六道生死輪迴當中,還會墮落三惡道。 

Namo Amituofo! 

October 2, 2025

Oct 2, 2025 
A Discussion on Excerpts from the Scriptures of the Pure Land School 淨土宗精要法語討論 

33 - The Three Sacred Beings Constantly Appearing (continued) 

Question 33.2 
The passage that speaks of the “Three Sages constantly appearing” is about the benefit resulting from completing the Twelfth (Universal) Contemplation, in the Contemplation Sutra. Does orally reciting the six-character Name also bring about this same benefit?

Answer: 
Yes. By reciting Amitabha’s Name, one fully receives all the merits of the Buddha as one’s own merit, and the resulting benefit far surpasses that of contemplating the Buddha. 



33. 《觀經》三聖常來 (續) 

33.2 問:三聖常來這段文是《觀經》第十二觀「普觀」觀成的果益,口稱六字名 號也有此勝益嗎? 

答:有。念佛全攝佛功德成自功德,果益遠勝觀佛。 

Namo Amituofo! 

October 1, 2025

Oct 1, 2025 

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

33 - The Three Sacred Beings Constantly Appearing 

The Buddha of Infinite Life manifests countless emanations. Together with Avalokitesvara and Mahasthamaprapta, they constantly appear in places where people practice. 

Question 33.1 : 
Beings in the Saha world are originally “born alone, die alone, come and go alone,” abandoned by the thousand Buddhas of the four directions. Yet now, they can have Amitabha dwelling above their heads. All Buddhas attest to this, and bodhisattvas provide protection. What is the reason for this? 

Answer: 
1. Because the Name and Amitabha’s Body are non-dual. The Name contains the essence of the Buddha. Thus, Amitabha responds immediately with each recitation of his Name. 

2. Because of the fulfillment of Amitabha’s Vow, all Buddhas and bodhisattvas, in accordance with that Vow, come to protect those who recite his Name. 

3. Because those in the Three Realms are easily swayed by conditions, their resolution to accept the Path of Amitabha-recitation requires safeguarding. 

4. Because among humans, those who uphold it are exceedingly rare, Buddhas and sages regard them as precious treasures.

(to be continued tomorrow) 

33. 《觀經》三聖常來 

無量壽佛化身無數,與觀世音及大勢至,常來至此行人之所。 

33.1 問:娑婆眾生原本「獨生獨死,獨去獨來」,一千四佛所放捨,現在卻能彌 陀住頂、諸佛證誠、菩薩擁護,是何緣由? 

答:

1名體不二故,名號即本尊,阿彌陀佛應聲而來。

2願力成就故,諸佛 菩薩應願來護。

3三界隨緣易推故,念佛道心需要守護。

4人中稀有人故,佛 聖視如珍寶。 

Namo Amituofo! 

September 30, 2025

Sept. 30, 2025 
Clarifying Doubts About the Pure Land (I) 
淨土釋疑(一) 

Question 18 
Some people say that when the Contemplation Sutra states “if one arouses the

Three States of Mind, one can attain rebirth,” this refers to having only aspiration (vow) but no practice. Could you please give some guidance on this? 

Answer: 

When we exclusively recite Namo Amitabha Buddha, all three— faith, aspiration, and practice —are perfectly and fully contained, without the slightest lack. 

The statement about “aspiration only, without practice” comes from scholars before the Tang dynasty who studied the Treatise on the Mahayana and explained the Contemplation Sutra from that perspective. To correct this mistaken view, Master Shandao, in the first fascicle of his Commentary on the Contemplation Sutra (the section on “Profound Meaning”), gave a detailed explanation. His main point was to explain what is contained within Amitabha’s six character Name; that it already encompasses faith, aspiration, and practice. 

● “Namo” means “taking refuge, entrusting oneself.” To entrust oneself is faith—faith in and acceptance of Amitabha’s vow of salvation. At the same time, it also encompasses aspiration and dedication of merit. Thus, within “Namo” are both faith and aspiration. 

● “Amitabha Buddha” represents the practice of the one who takes refuge.This becomes the merit and virtue of the one who entrusts. It means that Amitabha, through his vows and practices, has already embodied all merits within his six syllable Name. When we give rise to the heart of “Namo,” Amitabha immediately transfers his merits to us. 

Where then is this merit contained? Entirely within the six syllables of “Amitabha Buddha.” Thus, the one who says “Namo” naturally contains within that act “Amitabha Buddha.” In this way, faith, aspiration, and practice are all fully present; and rebirth is certain. 

This is why the teaching of “even ten recitations” is not dependent on our own power ; but, on the six-syllable Name itself. Without these six syllables, no other name can bring about rebirth.


18問:有人對《觀經》講的「發三種心,即便往生」,認為這是只有願、沒有行, 請師父開示。 

答: 

我們所稱念的六字名號當中,是信願行通通圓滿具足、毫無欠缺的。 

剛才問的「唯願無行」,那是唐朝之前學習《攝大乘論》的學者,以《攝大乘論》 的觀點來解釋《觀經》,善導大師為了糾正這個錯誤觀點,就在《四帖疏》第一 〈玄義分〉裏面詳細地說明,他主要的說明是對這六字名號的解說。他解說這 六字名號就是具足信願行的: 

「南無阿彌陀佛」:「南無」就是歸命,歸命就是信,歸順於彌陀救度之敕命,信 順彌陀的救度,所以,「南無」就是信順,就是歸命。同時,也是發願迴向,所 以「信」與「願」都在裏邊。 

「阿彌陀佛」這四個字,就是歸命者的行,也就是歸命者的功德。意思就是:阿 彌陀佛發願修行,將這功德完全容納在「南無阿彌陀佛」裏面,使我們眾生能 夠發出「南無」的心,一旦發出「南無」的心,阿彌陀佛本身就以他的功德迴施 給這種眾生。 

那麼,功德在哪裡呢?都在「阿彌陀佛」這四字裏面。所以「南無」的眾生,自 然有「阿彌陀佛」在裏面。這麼來講,信、願、行就通通具足了,有願、有行,所 以沒有一個缺少,因此必定往生。 

所以,「乃至十念」能夠往生極樂世界,不是靠我們,是靠六字洪名。如果沒有 這六個字的話,我們隨便念一個東西的名號,能往生嗎?不能往生。

Namo Amituofo!

September 29, 2025

Sept 29, 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 51: If a person has exclusively recited Amitabha’s Name throughout his/her life with faith and aspiration , will their rebirth still be affected at the time of death if family members cry or move them? 

Answer:

If indeed one has spent a lifetime practicing exclusive recitation with faith and aspiration, one has long been embraced within Amitabha’s light. At the end of life, no matter what circumstances arise, they will not be hindered and their rebirth is assured. 

However, the state of a person’s inner heart is difficult for outsiders to truly know. Moreover, since we come to assist with recitation (near the end-of-life), we should remove all possible obstacles as the safest course. Therefore, regardless of how firm the dying person’s faith and aspiration may be, family crying, moving the body, and other such disturbances should always be avoided during assisted recitation. 


51問:一生信願專修念佛的人,臨終遇家人哭泣、搬動等,也會影響往生 嗎? 

答:果真一生信願專修,早入彌陀攝取光中,臨終不論遇到何緣都不會受到 影響,決定往生。但一個人的內心,外人難知,況且既然來助念,總是要排 除一切可能的障緣,以為萬全之策,所以不論臨終人信願如何,助念都要排 除家人的哭泣、搬動等。


Namo Amituofo!