November 21, 2025

Nov. 21, 2025 

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

慧淨法師之救恩法語(二)之愛的心語 

Those who commit sins such as killing, stealing, sexual misconduct, corruption, fraud, deceit, or slander— even these Amitabha Buddha can still save. 

But, if someone does not believe in Amitabha Buddha, then the Buddha cannot save him. This is because, without faith in Amitabha Buddha, one does not accept the grace of his salvation. This is the most tragic sin. 

Amitabha Buddha’s compassionate 18th vow enables all beings to be saved, not allowing even one to fall into ruin. Whoever believes will be saved; whoever does not believe will sink into delusion. 

Those who have no conditions for liberation are the very ones who most need to be saved. This is the true meaning of Amitabha Buddha’s compassion.

When you are most helpless and afflicted, do you realize that Amitabha is always by your side? 

Faith means fully relying upon and entrusting in Amitabha. If you still rely upon yourself, it shows that you do not yet fully believe in Amitabha Buddha. 

Entrust yourself to Amitabha, abandon human self-effort, rely upon him completely, become one with him, and within him enjoy all abundance. 

犯了殺人、偷盜、姦淫、貪污、舞弊、欺詐、誹謗這些罪，佛可以救。 如果不信佛，佛不能救。因為根本不信佛，不接受這救度之恩，這是最大的罪。 

佛的悲願是要一切眾生得救，不願一人沉淪。誰相信誰得救，誰不相信誰沉 淪。 

無出離之緣的人，才更加該救。難救的才更應救，這才是佛的慈悲。 當你最無助苦惱的時候，可知彌陀永在你身邊？ 

信──依靠、交託，若還依靠自己，表示還沒有相信佛。

 

交託給彌陀，放棄人的努力，完全依靠彌陀，與他合而為一，在他裏面享受一 切的豐盛。 

Namo Amituofo!

November 25, 2025

Nov. 25, 2025 

Master Huijing’s Short Teaching about the Pure Land (I) 

淨土短文 (一) 

There are three criteria for selecting the patriarchs of a school: (1) Whether they have written authoritative works; 

(2) Whether their teachings are complete and definitive; 

(3) Whether they possess the ability to elucidate and reveal the Dharma. 

Through his great merit Nagarjuna classified the Two Paths; 

Through his deep merit Vasubandhu proclaimed the Singleness of Mind; Through his powerful merit Tanluan revealed the reliance on Other-Power; Through the merit of his deep understanding, Daochuo established and abolished the Two Gates; 

Through his deeply realized merit Shandao revealed the all-time definitive model for interpreting the core of Pure Land teaching. 

Our Fundamental Teacher, the Great Bodhisattva Nagarjuna, 

Humbly received the Honored One’s teaching on the Stage of Joy. Returning to Amitabha, he was reborn in the Land of Peace and Bliss. 

In this world becoming a sage is difficult, because of two “reasons” and one “verification”. 

淨土宗祖師選擇之標準有三：（一）著作之有無，（二）所說之了否，（三）開顯之 釋功。

二道鴻判龍樹功，宣布一心天親功，顯示他力曇鸞功，二門廢立道綽功，古今 楷定善導功。 本師龍樹摩訶薩，伏承尊語歡喜地；歸阿彌陀生安樂。 此土入 聖難，二由一證。 

Namo Amituofo!

November 24, 2025

Nov. 24, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 23 (see yesterday’s post ) 

Answer continued: 

We are ordinary beings and at times will inevitably give rise to arrogance. What should we do then? We should continue exclusively reciting Namo Amitabha Buddha, and “with every recitation, always repent.” 

Some people, when writing their own names, will add “Always Repenting So-and-so,” or “Always Ashamed So-and-so,” or simply “Ashamed So-and-so.” But to be honest, we are not even truly capable of feeling deep shame or remorse. To be worthy of being called “Always Ashamed,” Master Yinguang certainly qualified, he had the roots of a patriarch; but, we do not. Therefore, we must have this self-awareness. Otherwise, we will confuse the ordinary with the saintly, and carelessly call ordinary beings saints. 

23問： 

續答：

我們是凡夫，難免會有驕慢的心，這個時候怎麼辦呢？還是念佛，所謂 「念念稱名常懺悔」。 

有的人在寫自己名字的時候，都寫上「常懺悔」、「常慚愧某某」，或者是 「慚愧某某」，認真說起來，我們其實連慚愧都沒有，能夠稱為「常慚愧」的，印 光大師他就夠格，印光大師是祖師的根性。而我們是沒有的，所以我們要有 這一種認知。不然的話，就會以凡濫聖，把凡夫隨便稱為聖人。 

Namo Amituofo!

November 23, 2025

Nov. 23, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 23 : Master, since we are now embraced by Amitabha Buddha’s deliverance, are we ordinary or sagely beings at present? 

Answer: 

Right now, we are still ordinary beings; but, it can be said that we are ordinary beings who hold the status of bodhisattvas. The ancient masters called this the “status of a bodhisattva in the form of an ordinary being” (凡夫菩薩格). 

Although we have accepted Amitābha’s deliverance, we still possess the poisons of greed, anger, and ignorance, and may have selfish or inferior thoughts. Yet, we are no longer subject to the cycle of rebirth within the six realms. We have already become part of the community of the Pure Land. This is why it is said that we have “entered the assembly of those assured of Enlightenment” (入正定聚). Here, “assembly” refers to the assembly of sacred beings in the Land of Bliss. 

We have definitely entered this assembly of sacred beings, which means we are assured of Buddhahood. The beings of the Pure Land are those certain to become Buddhas. Thus, being in the “assembly of assured Enlightenment” means we too are certain to become Buddhas. In this sense, our status is no longer that of ordinary beings. 

However, as long as our consciousness resides in a physical body, our existence as ordinary beings also continues. Therefore, we must not arrogantly claim: “I am already a bodhisattva.” We are still ordinary beings, and should not speak otherwise. 

23問：請問師父，既然我們現在蒙阿彌陀佛救度，那我們現在到底是凡夫還是 聖人？ 

答： 

我們現在還是凡夫。只是說，凡夫而具有菩薩的格位，古德說是「凡夫 菩薩格」。 

因為我們雖是信受了彌陀的救度，但是還有貪瞋癡的習氣，甚至還會有 自私自利的劣想。可是，這種眾生已經不是六道輪迴的眾生，已經是極樂世 界的一分子了，所以說是「正定聚」，這個「聚」就是極樂聖眾。我們已經必定 地進入聖眾裏面，所以說「即入正定聚」；極樂聖眾就是必定成佛，所以正定聚

也是必定成佛。這種眾生叫做正定聚的眾生，所以在格位上來講，我們不是 凡夫。 

可是肉體存在的一天，就是凡夫存在的一天。因此我們不能驕慢地說： 「我是菩薩。」我們是凡夫，不能這樣講。 

Namo Amituofo!

November 22, 2025

Nov. 22, 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 56 : At the time of death, will demons come and disguise themselves as Amitabha Buddha? 

Answer: No, they will not! Because the time of death is not a moment that attracts demons. Moreover, when a person who recites Namo Amitabha Buddha is at the end of life, Amitabha, together with Avalokitesvara and Mahasthamaprapta, and many great bodhisattvas, will protect them with their light and divine power. No external demon can draw near. It is like standing under the midday sun—there can be no shadow. 

56問：臨終時會有魔來變作阿彌陀佛嗎？ 

答：不會！因為臨終非招魔之時，況且念佛人臨終有阿彌陀佛、觀音勢 至諸大菩薩光明神力加護，一切外魔不得靠近。如正當午日之下，不可 能存有陰影。 

Namo Amituofo! 

November 20, 2025

Nov. 20, 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 play, unreal; 

like a dream, insubstantial; 

like a song, it must come to an end; 

like a banquet, it must eventually disperse. 

人生如戲不真，如夢不實，如曲必終，如宴必散。

Namo Amituofo!

November 19, 2025

Nov. 19, 2025 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 47: The Jivajivaka (The Two-Headed Bird) 

The two heads of a Jivajivaka bird share the same body, which is nourished by food in the same stomach. The Amitabha Sutra refers to the “Jivajivaka bird” as a mystical creature with two heads that share one body. The two heads have separate lives and different consciousness, yet their karmic rewards are the same.

This shows that Amitabha Buddha not only treats us like himself, but also loves us the same way he loves his parents. As the Infinite Life Sutra puts it, “[Amitabha Buddha] sees us as part of himself,” and he is like “a dutiful son who loves and respects his parents.” 

The two-headed bird will always thrive as long as one of its heads is fully functional. If it is, the other head survives even if it is mediocre. Why? 

Because it can absorb the nutrients its partner takes in. However, if both of them are weak and useless, they will perish together. In essence, the two heads of the mystical bird either thrive together or die together. They are a unity of two lives. The so-called “ shared-life existence”, “the shared-life bird”. 

47. 共命鳥喻 

≈ 如共命鳥，互同腹食 ≈ 

《阿彌陀經》提到「共命鳥」，就是「一身兩命，識別報同」，一個身體、兩個生 命，神識各別，可是卻同用一個身體 —— 兩個生命在一個身體裏面。 

這就表示阿彌陀佛把我們看成他自己，如同《無量壽經》所講的「於諸眾生 ，視若自己」，而且把我們當成父母來孝敬，所以如「純孝之子，愛敬父母」。 「共命之鳥」，兩個頭、一個身體，只要其中一個生命優秀、能幹，即使另外 一個生命拙劣、無能，也沒關係，也必定能夠存活。為什麼？

因為對方所吸取 的養分，牠同樣能獲得滋養。但是如果自己無能、對方也無能，那就只有同歸 於盡了。所以，「共命之鳥」生則同生，死則同死，生命是一體的，所謂「生命共 同體」，「共命之鳥」是最恰當的形容。

Namo Amituofo! 

November 18, 2025

Nov. 18, 2025 

Important Knowledge in the Pure Land Teaching 

淨土小常識

168 - Self-Power Non-Retrogression and Other-Power Non-Retrogression 

If one relies on self-power practices, one must cultivate to a certain stage before attaining non-retrogression. This is like climbing a mountain on foot: only near the summit does one no longer feel like turning back. However, if one exclusively relies on Amitabha Buddha’s saving power, from the very moment one begins practice one attains non-retrogression. This is like taking a cable car up a mountain: by entrusting oneself to the car, one proceeds with ease and comfort, without any thought of turning back. 

Master Tanluan, in his Commentary on the Treatise on Birth in the Pure Land, said: “The Easy Path means that by simply having faith in Amitabha Buddha’s causes and conditions, aspiring to be born in the Pure Land, and relying on the power of the Buddha’s vows, one attains rebirth in that Pure Land. Through the sustaining power of Amitabha Buddha, one immediately enters the group of those assured of enlightenment in the Mahayana, which is called the state of non-retrogression. It is like traveling by water: if one boards a boat, the journey is comfortable.” 

This illustrates the difference between self-power and other-power. Through self-power practice, it would take a thousand kalpas, ten thousand kalpas, even as many kalpas as the sands of the Ganges, to attain non-retrogression. By comparison, in the Pure Land path, non-retrogression is attained through Amitabha Buddha’s vow-power. Regardless of one’s level of practice, as long as one entrusts in Amitabha’s deliverance, exclusively recites Namo Amitabha Buddha, and aspires to be born in his Pure Land, one immediately attains non-retrogression. 

168 自力不退與佛力不退

靠自力修行，須修到一定的階位方得不退，猶如徒步登山，接近山頂才不 生退心；靠佛力救度，佛力成辦故，起行即得不退，猶如乘纜車上山，信賴纜 車故，易行安樂故，全程不生退心。 

曇鸞大師《往生論註》言： 

易行道者，謂但以信佛因緣，願生淨土，乘佛願力，便得往生彼清淨土；佛力住持，即入大乘正定之聚，正定即是阿毗跋致。譬如水路，乘船則樂。 

這就是自力和佛力的差別。靠自力修行，要千劫、萬劫、恆沙劫修行得不 退轉。淨土法門所謂「不退轉」，是因為靠阿彌陀佛的願力，不論眾生在哪一 階位，只要信受彌陀救度、專稱彌陀佛名、願生彌陀淨土，當下就是不退轉。 

Namo Amituofo! 

November 17, 2025

Nov. 17, 2025 

Master Huijing’s Short Teaching about the Pure Land (I) 

淨土短文 (一) 

The Pure Land school was established during the Sui and Tang dynasties. At the time of its founding, it was already at its most complete and perfect. Later generations in the Song, Ming, and Qing dynasties could not surpass it. It is like the source of the Yangtze River—its waters are pure and drinkable at the headwaters; but, as it flows downstream, more and more tributary pollution mixes in. By the time it reaches the river’s mouth, can its water still be drunk safely? 

淨土宗創立在隋唐時代，創立之時才是最圓滿的，後世宋明清不可能超越 之。如長江源頭的水很清淨，是可以直接喝的，越到後面，旁系污水越匯越多 ，到長江口的水還能直接喝嗎？ 

Namo Amituofo!

November 16, 2025

Nov. 16, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

 Question 22 :

Answer continued (3 /3):

For example, there was once a monk named Master Fali. He was very poor. When building a small temple, he lacked thatch for the roof. Hearing that someone in the mountains had some, he begged for it and received a cartload. On the way home, exhausted, he lay down and fell asleep. Nearby a fire broke out, and since his cart was downwind, the flames quickly spread toward him. He awoke too late to escape. Because he usually recited Avalokiteśvara Bodhisattva (Guanyin), he immediately called upon him. Just as he uttered “Guan…,” the fire stopped instantly.

We know that Avalokiteśvara is the compassionate manifestation of Amitabha. The Bodhisattva’s purpose is to relieve suffering; but, the ultimate power to save lies in entrusting in Amitabha’s deliverance. Thus, Avalokiteśvara’s purpose is to skillfully guide us to recite “Namo Amitabha Buddha” and thereby receive Amitabha’s salvation. Otherwise, Avalokiteśvara would have to continue, life after life, endlessly responding to cries of suffering. That would not be a complete solution. We should understand that Avalokiteśvara is the compassionate expression of Amitabha. When we realize this connection, we will not waver but continue exclusively reciting “Namo Amitabha Buddha.”

22問 

續答 (3/3):

       舉一個例子來講：以前有一個師父叫做法礪法師，他很貧窮，當要建設精舍的時候，缺少茅草，聽說山上某某人有，就向他化緣，要了一牛車的茅草。回家時走到半路，他很累，就躺在那裏睡著了，剛好附近發生火災，而且他的車就在下風，火已經快燒到了，他一醒過來，已經來不及了，因為他平時是念觀世音菩薩的，他趕緊念觀世音菩薩，「觀」才出口，火就停止了。 

       我們曉得觀世音菩薩是阿彌陀佛慈悲的顯現，觀世音菩薩的存在是要救苦救難，而能夠絕對性地救苦救難，就是信受阿彌陀佛的救度。所以，觀世音菩薩的存在，等於是方便地接引我們去稱念「南無阿彌陀佛」，來讓阿彌陀佛救度，不然的話，觀世音菩薩生生世世、世世生生都要為了我們而聞聲救苦，在那裏救苦救難，那不徹底呀。我們應該知道：觀世音菩薩是彌陀慈悲的展現，我們瞭解這個感應之後，我們就會不改變念「南無阿彌陀佛」。

Namo Amituofo!

November 15, 2025

Nov. 15, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

 Question 22 :

Answer continued (2 /3):

Master Shandao also explained: “‘Namo’ is faith and aspiration; ‘Amitabha Buddha’ contains the merit and virtues given to those who have faith and aspiration.” From this perspective too, we all recite the six-character phrase.

If in certain circumstances one cannot recite the six characters fully, that does not depart from Amitabha’s 18th Vow, because the phrase is mutually inclusive. If, due to particular situations, reciting the six-character phrase feels inconvenient, then reciting four characters or two characters is equally effective. 

Even if one cannot vocalize the phrase at all, the very mental state at that moment is still embraced by Amitabha’s light. As Master Daochuo wrote in the Collection on Peace and Bliss, the sutras say that if a person at the time of death cannot recite the Name; but, knows there is the Land of Bliss and Amitabha’s deliverance, that person will still be reborn in the Pure Land.

Some who normally recite “Namo Amitabha Buddha;” but can only utter “Namo” before passing away, are still reborn. Others, in sudden peril, try to cry out “Amitabha Buddha;” but, only manage to say “A” are still saved. Thus, whether two characters or four characters are recited, they are both Amitabha himself. Even before we finish reciting, Amitabha already knows. “Though the mouth has not yet spoken, the Buddha already knows.” Even before we ask, he has already prepared for us; even before we are aware, he has already given to us.

In Taiwan, when greeting someone or answering the phone, people often use the four-character form, as it feels more natural in daily speech. I myself also greet others this way. However, in my own recitation, whether sitting or while walking, I recite the six-character phrase( Namo Amitabha Buddha).

Yet in truth, “Amitabha” (two characters), Amitabha Buddha(four characters), and Namo Amitabha Buddha(six characters) all contain the same inconceivable virtues. 

22問

續答 (2 /3):

       同時，善導大師也解釋：「南無」就是信與願，「阿彌陀佛」就是信願者的功德。從這個解釋來講，我們都稱念六字名號。 

       如果六字名號在某種情形之下稱念不完整，當然也沒有離開阿彌陀佛第十八願，因為它是互相融通的。如果在某種狀態下想稱名，而覺得六字名號在那種情理之下比較不順，那麼稱念四字、二字也一樣。甚至不稱名，當下的那種心理狀態也可以。因為不離開彌陀攝取的光明。

       所以，道綽禪師的《安樂集》就引用佛經說：一個臨終的人，在臨終的時候不能念佛，可是知道有極樂世界、有彌陀的救度，這種眾生照樣往生極樂世界。 

       有的人臨終念「南無阿彌陀佛」，「南」念出來，後面的字還沒念出來，他就往生了；有的人在臨終危急的時候，念「阿彌陀佛」，「阿」的聲音剛出來，下面三個字還沒有念出來，立刻就逢凶化吉了。所以，二字、四字都是阿彌陀佛本身，因為你還沒有念的時候，阿彌陀佛就知道了，「口雖未言而佛已知」，我們還沒有要求的時候，就已經為我們準備好，我們還不知道的時候，就已經送給我們了。 

       在臺灣，與人家打招呼，或者是打電話，往往都是四個字，因為在臺灣，招呼或者電話什麼的，都是念四個字，比較平常，所以，我也以平常人的習慣念四個字。可是，我自己念，是念六個字，靜坐也好，走路念佛也好，都念六個字。 

       不過「彌陀」本身兩個字就是六個字，四個字也是六個字，兩字、四字通通是彌陀本身，不可思議就在這裏。

(明天待續)

Namo Amituofo!

November 14, 2025

Nov. 14, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

 Question 22 :

 Master, when reciting Amitabha Buddha’s Name, there is a two character, four-character, and a six-character form. Which one should we recite?

Answer: (1 / 3)

 Whether one recites two characters, four characters, or six characters, as long as one entrusts in Amitabha’s deliverance, they are all equal. This is because Amitabha’s deliverance is not determined by the number of syllables. From Amitabha’s standpoint, whether two characters, four characters, or six characters; they are all Amitabha himself, all mutually inclusive and interconnected.

However, when we recite, it is more complete to recite the six-character phrase “Namo Amitabha Buddha.” Why? Because it accords with Amitabha’s 18th Vow. The Vow says: “If, with a sincere mind of faith and aspiration, one desires to be born in my land…” this is represented by “Namo.” 

Then it says: “…even up to ten recitations”—this is practice, represented by the four characters “Amitabha Buddha.” Thus, the 18th Vow itself embodies faith, aspiration, and practice: “Namo” is faith and aspiration, and “Amitabha Buddha” is the practice.

“Namo” refers to us sentient beings, while “Amitabha Buddha” refers to Amitabha’s saving power. Therefore, in the 18th Vow, “sentient beings of the ten directions” (Namo) and “Amitabha Buddha who has attained perfect enlightenment” are realized together, in one unified whole. Hence, reciting the six-character phrase accords fully with the 18th Vow, making it complete.

22問：請問師父，念佛有四字念法與六字念法，那麼我們應該怎樣念呢？

答：

信受彌陀的救度，執持二字、或者四字、或者是六字，都離不開彌陀的救度，因為彌陀的救度不是以文字的多寡論。同時，從彌陀本身來講，二字也是他本身，四字也是他本身，六字也是他本身，都是互相融通包含的。 

       只是我們如果稱念的話，是以稱念六字——「南無阿彌陀佛」比較完整。那為什麼？合乎第十八願！ 

       第十八願說「至心信樂，欲生我國」，這個就是信願，也就是「南無」；「乃至十念」——這個就是四字，就是「阿彌陀佛」。所以，第十八願的本身就是信願行，就是「南無」，就是「阿彌陀佛」。 

       「南無」是指我們眾生，「阿彌陀佛」是指救度的本身。所以，第十八願裏就有「十方眾生，若不生者，不取正覺」，因此，「南無」的十方眾生，與已成正覺的「阿彌陀佛」，在第十八願一體成就。 

       所以，我們稱念這句六字名號合乎第十八願，是完整性的。 

(明天待續)

Namo Amituofo!

November 13, 2025

Nov. 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:

 I’ve heard that when seeing Amitabha Buddha coming to welcome us, we must “rush forward.” After seeing Amitabha Buddha, how exactly should one “rush forward”?

Answer:

 The phrase “rush forward” is not mentioned in the sutras; it may have been imagined by someone. In fact, all that is needed is the sincere aspiration to be born in the Pure Land. It is like lovers meeting. Even without being taught to, they are naturally drawn to each other. 

When people who exclusively recite Namo Amitabha Buddha see the Buddha coming to greet them, they naturally move toward him. Just like those who are cold seek warmth and those in the dark seek light, it is a natural tendency. Moreover, with Amitabha’s miraculous power drawing them, the person aspiring for birth is like a small blade of grass caught in a great whirlpool—they are naturally carried along by the Buddha.

As described in the Contemplation Sutra for the nine grades of rebirth, Amitabha and the assembly of bohisattvas radiate light and extend their hands to welcome the practitioner. The person who exclusively recites Namo Amitabha Buddha naturally accepts the lotus seat, follows the Buddha, and proceeds directly into the lotus pond. We only need to focus on exclusively reciting Namo Amitabha Buddha. The way we sit on the lotus seat or are reborn in the lotus pond is entirely controlled by Amitabha Buddha, and we need not worry about it.

55問：聽說：見到阿彌陀佛接引要「衝上去」。見到阿彌陀佛後，要怎樣「衝上去」？

答：「衝上去」，沒見經上說，可能是有人想像出來的吧。其實只要有願生心就可以了，如同戀人相見，即使沒有人教，也會相互接近。

念佛人見到佛來迎接，很自然就會向佛而去，如冷者趨暖、暗者希光，都是自然傾向。何況有阿彌陀佛的神力攝取，這時願生人就像一小片草葉遇到巨大漩渦一樣，自然隨佛而去。

如《觀經》九品往生，皆是阿彌陀佛與諸聖眾放光授手接迎，念佛人自然升坐蓮台，隨從佛後，直入蓮池。我們只管念佛，如何坐上蓮台、如何往生西方蓮池，都是阿彌陀佛的事，不必我們擔心。

Namo Amituofo!

November 12, 2025

Nov. 12, 2025

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

慧淨法師之救恩法語(二)之愛的心語

The human mind is meant to receive the Dharma-water of Amitabha’s compassionate deliverance.

 Only when one truly realizes that one is a sinful, worldly, ordinary being can one accept Amitabha’s deliverance. This is what is meant by, “there is usefulness in emptiness.”

When one recognizes one’s own sinfulness, lack of merit, inability, and lack of practice; in Amitabha’s eyes, we are “useful” beings capable of attaining Buddhahood. If one does not recognize these truths, one is “useless” and cannot attain Buddhahood.

人心是要用來承接彌陀慈悲救度的法水的。

只有體認到自己是罪惡生死凡夫時，方能接受彌陀的救度。這就是「當其無，有器之用」。

認識到自己罪惡、無功德、無能力、無修行時，在彌陀眼裏，我們就是「有用」的人，能夠成佛；認識不到這一點，即是「無用」的人，不能成佛。

Namo Amituofo!

November 11, 2025

Nov. 11, 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 an airplane flying in the sky without a landing point, and its fuel is running out.

When riding in such a plane, no matter how many pleasures are available inside, one cannot truly feel joy.

人生如飛上天空但沒有降落點的飛機，且油料將盡。

乘坐不能落地的飛機，即使機內有再多享樂的東西，都不覺快樂。

Namo Amituofo!

November 10, 2025

Nov. 10, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 46: Rice Husks and Straw are Part of a Harvest

As we have learned previously, there is an order of priority regarding the purposes of Amitabha’s vows. The principal objective is to enable our rebirth in the Pure Land, while the secondary purpose is to grant us benefits in our present lives. The former is fundamental, like the roots of a tree, and the latter is supplementary, like the leaves and flowers. Since our rebirth in the Pure Land is assured, it follows that the benefits in our present lives are also guaranteed.

This is like harvesting rice in the paddy fields: after the harvest, straw is the natural byproduct.

46. 收稻殼喻 

       阿彌陀佛對我們的誓願，是有本末、有主次的，當來往生是根本，現世利益是枝末。亦即既然能夠獲得往生，必然也能夠獲得現世利益。

       就像種稻穀收成了，自然會有稻草的收穫。

Namo Amituofo!

November 9, 2025

Nov. 9, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

167 - The Ten Powers of the Buddha’s Name (continued)

The 17th Vow states: “If the innumerable Buddhas in the worlds of the ten directions do not all praise and proclaim my Name, may I not attain perfect enlightenment.”

The corresponding accomplishment text says: “The Tathagatas, as countless as the sands of the Ganges, all extol the inconceivable ‘majestic power and merits’ of the Buddha of Immeasurable Life.”

Here, the “Name” in the vow-text appears in the accomplishment-text as “the inconceivable majestic power and merits of the Buddha of Immeasurable Life.” Furthermore, in the Contemplation Sutra, the “Ten Powers and Majestic Virtues” correspond to "the majestic power, Miraculous Power of Light, and the “Fivefold Dharma Body” represents the “merit.” Thus, the three phrases—Ten Powers and Majestic Virtues, Miraculous Power of Light, and Fivefold Dharma Body—when taken together, are equivalent to the phrase “Namo Amitabha Buddha.”

Therefore, Master Shandao commented on this passage, saying: “Hearing Amitabha’s Name eradicates karmic offenses accumulated over countless kalpas.”

167 十力佛名 (續)

       第十七願願文說：

十方世界無量諸佛，不悉咨嗟，稱「我名」者。

       而相應的成就文則說：

十方恆沙諸佛如來，皆共讚歎無量壽佛，「威神功德」不可思議。

       願文中的「名」在成就文之中變成「無量壽佛威神功德不可思議」。另一方面，《觀經》在這裡所說的「十力威德」相當於「威」，「光明神力」相當於「神」，「五分法身」是威神功德之內的德。可見十力威德、光明神力、五分法身三句統合起來，等於是「南無阿彌陀佛」名號。所以善導大師才對十力威德等文加以註解說：

聞彌陀名號，即除罪多劫。

Namo Amituofo!

November 7, 2025

Nov. 7, 2025

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

淨土宗精要法語討論

36. The Simple, yet Profound Advice to Recite Namo Amitabha Buddha - from the Transmission Text of the Contemplation Sutra

The Buddha said to Ananda: “Bear these words well in mind. To bear these words well in mind means to exclusively recite Namo Amitabha Buddha.” (the Buddha of Infinite Life)

Question:

 The thirteen contemplations of meditative virtue and the three meritorious deeds of non-meditative virtue, eradicate immeasurable offenses. When dedicated, these also lead to rebirth in the Pure Land. If this is so, then why did the World-Honored One not entrust Ananda with the thirteen contemplations and the three meritorious deeds, in addition to Amitabha recitation?

Answer:

1. Master Shandao, in the Hymns in Praise of Birth, said:

 “Question: Why didn’t the Buddha instruct beings to practice the thirteen contemplations and the three meritorious deeds; but instead, directly urged them to exclusively recite Namo Amitabha Buddha? What is the reason for this?

2. Answer: Because sentient beings are heavily burdened with karmic obstacles, their minds are coarse, distracted, and unstable; while the objects of contemplation are subtle. This makes contemplation hard to accomplish. Therefore, out of great compassion, the World-Honored One directly exhorted beings to exclusively recite Namo Amitabha Buddha, precisely because it is easy. By following this teaching, one will attain birth.”

3. The Buddha taught both meditative and non-meditative virtues as a foundation and preparation, to set the stage for exclusively reciting Namo Amitabha Buddha. For those unable to directly accept and entrust themselves to Amitabha Buddha, he first encouraged them to dedicate meditative and non-meditative practices toward rebirth, as a skillful means of leading them in. Once their good roots gradually matured, he further urged them to advance to the exclusive recitation of Namo Amitabha Buddha. 

At that point, while they may continue performing other good deeds, these are no longer viewed as the main provisions for rebirth; but, are instead transformed into acts of gratitude—“believing oneself and leading others to believe”—all being incorporated into the exclusive recitation of Namo Amitabha Buddha. Therefore, in the end, the Buddha entrusted solely in the exclusive recitation of Namo Amitabha Buddha.

36. 《觀經》流通文‧唯囑持名

　　佛告阿難：汝好持是語，持是語者，即是持無量壽佛名。

36.1 問：定善十三觀滅罪無量，散善三福迴向亦得往生，世尊為何不付囑阿難十三觀及三福？

　　答：

１善導大師《往生禮讚》：「問曰：何故不令作觀，直遣專稱名字者，有何意也？答曰：乃由眾生障重，境細心粗，識揚神飛，觀難成就也。是以大聖悲憐，直勸專稱名字，正由稱名易故，相續即生。」

２佛說定善、散善，為鋪墊、烘托一向專稱。不能直接信受名號功德之人，勸以定散要門迴向求生，方便導入；善根漸熟之人，勸以進一步轉入一向專稱，餘善雖繼續作，不再當作求生資糧，轉為「自信教人信」的報恩之行，納入名號功德中。所以，最後付囑稱名一行。

Namo Amituofo!

November 8, 2025

Nov. 8, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

167 - The Ten Powers of Amitabha Buddha’s Name

In the Contemplation Sutra, in the section on “Middle Grade, Low Birth,” it is said:

 When one’s life is about to end, the fires of hell suddenly appear all around. At that time if one encounters a good teacher, who out of great compassion, praises Amitabha Buddha, extolling his “Ten Powers and Majestic Virtues.” He broadly proclaims the “miraculous power of Amitabha’s light,” and also praises his accomplishment of precepts, meditation, wisdom, and liberation. When this person hears such praise and wholeheartedly accepts it, he eradicates karmic offenses of eighty billion kalpas of birth-and-death.

Master Shandao, in his Commentary on the Contemplation Sutra (section on Non-meditative Virtues), explains this passage for those of the “Middle Grade, Low Birth.” He explained that Amitabha’s Name contains: “ the Ten Powers and Majestic Virtues,” “the Miraculous Power of Light,” and the “Fivefold Dharma Body.” This may be based on the Infinite life Sutra, particularly the wording of the 17th Vow and its accomplishment text.

167 十力佛名

       《觀經》「下品中生」說：

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。

       善導大師在《觀經疏‧散善義》中解釋「下品中生」的經文時，把「十力威德」、「光明神力」與「五分法身」統合起來，加以註釋，合稱之為「彌陀名號」。這可能是以《大經》所說的「第十七願願文」與「第十七願成就文」為根據而做的註釋。

Namo Amituofo!

November 6, 2025

Nov. 6, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 21 

Answer continued (4/4): 

Thus, as long as you exclusively recite Namo Amitabha Buddha, every recitation is already a vow and dedication. Each recitation manifests the merits Amitabha dedicated to us, and our acceptance of his offer of salvation. Every recitation of Namo Amitabha Buddha expresses this. 

It is common for some people to believe we must dedicate merits to heavenly guardians or protective deities. However, when we recite Namo Amitabha Buddha, without our asking or even knowing it, those powers naturally respond.

Therefore, the Pure Land way is this: by exclusively reciting Namo Amitabha Buddha, one is already repaying the “fourfold gratitude above” and relieving the “sufferings of the three evil paths below.” As Buddhists, we should never forget the kindness of our parents, teachers, our country, and all sentient beings. The only way to repay these four great debts is to recite Namo Amitabha Buddha. By doing so, without any conscious intention or request, we naturally bring deliverance to our ancestors and protection to our descendants. Even if we are not thinking about repayment, the power of Amitabha Buddha ensures that it is accomplished. 

21問: 

續答 (4/4): 

你只要時時刻刻稱名，念念之中都是在發願，都在迴向。所以，每句名號 裏面，都是在流露彌陀迴向給我們的功德，呼喚我們讓他救度，也都是在流 露自己隨順、信順彌陀的救度，領受他的功德，願往生極樂世界。所以，聲聲 名號都是在表達這種心，所以說「一念相應一念佛，念念相應念念佛」。 

一般要迴向龍天護法，要迴向什麼什麼的。其實，在念念稱名當中，不祈 求、也不知道，自然就有那種功能。不必我們迴向，龍天護法自然就來護我們 的法，保護我們。 

所以，淨土法門是：只要專稱彌陀佛名，自自然然就是在「上報四重恩，下 濟三途苦」。我們學佛的人，不能忘掉父母恩、師長恩、國土恩、眾生恩，要報 這四重恩，就只有稱念彌陀名號。稱念彌陀名號，你不知不求，自然就能超度 祖先，就能庇蔭兒孫。我們的心雖然沒有想到報答不報答，但是佛力的緣故， 自自然然就會有報答的功能。 

Namo Amituofo!

November 5, 2025

Nov. 5, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 21

Answer continued from 3/4 : 

Therefore, it is enough to recite this verse at the end of morning and evening services. Beyond that, there is no need to recite special dedication texts or separately make vows for rebirth. Our faith in Amitabha already contains that vow: the wish to be reborn in the Pure Land. To accept Amitabha’s compassion is not to keep repeating to ourselves, “I want this, I want this.” If we still feel the need to keep saying that, it shows we are still at an initial stage and have not yet truly accepted Amitabha’s compassion. 

To accept Amitabha’s compassion is to have faith in oneself (as the recipient) and in the Dharma. Such faith is profound and decisive—it is called “deep faith.” Deep faith means resolute faith. Hence, Master Shandao says: “First, decisively entrust 

oneself to Amitabha; second, decisively entrust in the Dharma.” This faith is not only deep but also conclusive. Once determined, it is eternally settled. On the side of the practitioner, this means deeply realizing that we are sinful deluded beings bound to birth-and-death, with no possibility of liberation through our own power. Therefore, we should “without doubt or anxiety, rely upon Amitabha’s Vow-Power, and assuredly attain rebirth.” In this way, faith, vow, and practice are all fully present. 

(to be continued tomorrow) 

21問: 

續答 (3/4): 

早課、晚課後面就念這首偈，其他沒有特別需要念的迴向文，也不需要另 外發願往生。我們本來就有這個願，就是要往生極樂世界。我們領受彌陀的 慈悲，不必總是重複地告示自己：「我要這樣，我要這樣！」如果這樣的話，表 示還是在最初階段，還沒有領受彌陀的慈悲。

領受彌陀的慈悲就是信機、信法。 

信機、信法這種信，是很深刻的信，叫做「深信」，深信就是決定性的信。 因此，善導大師才說：「一者決定深信」，「二者決定深信」。 

這個信是深信，而且是決定性的。既然決定了，就永恆決定了。在機方面 已經決定深信自己是罪惡生死凡夫，無有出離之緣，所以才「無疑無慮，乘彼 願力，定得往生」，這樣的話，已經信願行通通具足了。 

(明天待續) 

Namo Amituofo! 

November 4, 2025

Nov. 4, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 21 - 

Answer continued (2/4): 

This Dedication Verse is wholly Amitabha’s dedication. 

“May this merit” refers to the merit accumulated through Amitabha’s great vow of compassion. 

“Be equally shared with all” means it is bestowed equally upon all beings in the ten directions. 

“Together awaken the Bodhi-mind”: the Bodhi-mind is the resolve to become a Buddha. Since rebirth in the Pure Land leads directly to Buddhahood, the wish for rebirth is the Bodhi-mind of the Pure Land Path. In Pure Land practice, we need not make an additional vow to awaken Bodhicitta. Hearing and believing in Amitabha’s deliverance, turning our hearts toward him, and aspiring for rebirth—this is our Bodhi-mind. 

“Be reborn in the Land of Peace and Bliss”. This means: attaining rebirth in the Land of Bliss, which is secure, joyful, free from the six realms of rebirth. “ Where there is no suffering and only pure joy.”

(to be continued tomorrow) 

21問: 

續答 (2/4): 

這首《迴向偈》完全是彌陀迴向。 

「願以此功德」：是指彌陀的悲願，以他所累積的功德。 

「平等施一切」：平等布施給十方一切眾生。 

「同發菩提心」：「菩提心」就是成佛的心，而往生就能成佛，所以，願往生 淨土的心，就是淨土法門的菩提心。淨土法門不必另外再去發菩提心，聞信 彌陀救度、回心轉意願往生，這種心就是我們的菩提心。 

「往生安樂國」：使我們往生到極樂世界去。極樂世界是個安穩、快樂、沒 有六道輪迴、「無有眾苦，但受諸樂」的國土，所以說是「安樂國」。 

(明天待續) 

Namo Amituofo! 

November 3, 2025

Nov. 3, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 21 : Many people still do not clearly understand the issues of dedication of merit and aspiration. Would you please give us some guidance? 

Answer: 

In the Pure Land Path it is not that we dedicate merits to Amitabha Buddha , it is actually the other way around. Amitabha dedicates his merits to us. He shares his true and perfect merits with us, enabling us to leave the cycle of birth and death in this defiled world and attain rebirth in the Land of Bliss; where we realize the ultimate goal—becoming Buddhas. It is Amitabha who dedicates merit to us, not we to him. 

This is because we have no true merits to dedicate. All of our practices are defiled, mixed with afflictions, insincere and unreal. They do not correspond to the true, pure realm of Amitabha’s Nirvana. Therefore, it is impossible for us to perform any real dedication of merit—we neither can nor need to. We cannot, because we cannot generate genuine merit; and we need not, because Amitabha’s perfect merit is already fully accomplished. 

This means there is no need for us to engage in separate acts of dedication or make special vows. Our acceptance of Amitabha’s salvation already contains the wish for rebirth. From the perspective of this aspiration for rebirth, it is already an act of vow-making. Thus, we need not make vows every day.

That said, when we perform our morning and evening services, we often conclude by reciting the “Vow of Dedication.” This is the Dedication Verse composed by Master Shandao, printed at the end of our prayer books. Unlike ordinary dedications, this verse expresses Amitabha’s dedication: 

“May this merit 

Be equally shared with all; 

Together awaken the Bodhi-mind, 

And be reborn in the Land of Peace and Bliss.” 

(to be continued tomorrow) 

21問：很多人對迴向、發願這兩個問題還不明了，請法師開示一下。

答： 

      淨土法門不是講我們迴向給阿彌陀佛，不是的！是顛倒過來，是阿彌 陀佛迴向給我們。阿彌陀佛將他真實的功德迴向給我們，使我們離開娑婆的 輪迴，使我們往生極樂世界，去得到真實——成佛。是阿彌陀佛將功德迴向給 我們，不是我們將功德迴向給阿彌陀佛。 

一方面因為我們沒有真實的功德，我們所修的，都是有漏、雜毒之善，虛 假、不實之行，與阿彌陀佛涅槃的真實境界不相應，所以，不可能有功德迴向 ——既不能，也不必：我們不能修出真實的功德，所以不能；同時，阿彌陀佛的 真實功德已經完成了，所以不必。 

這是不必單獨迴向，也是不用特別發願的——我們之所以信受彌陀的救度， 就是有一種願生心。從願生心這一點來講，也是屬於一種發願的內涵。本來 已經具有這種內涵了，所以不必每天都再發願。 

只是說，如果我們在做早晚課的時候，最後就連貫著念一遍「發願文」，這 個「發願文」就是《迴向偈》。在我們每本書的後面都有這首善導大師所作的 《迴向偈》，這首《迴向偈》與一般的迴向發願不一樣，這首《迴向偈》是： 

願以此功德，平等施一切，同發菩提心，往生安樂國。

(明天待續) 

Namo Amituofo! 

November 2, 2025

Nov. 2, 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 54: When Amitabha Buddha comes to receive those who recite Namo Amitabha Buddha, does he come by himself, or does he come accompanied by Avalokitesvara Bodhisattva and Mahasthamaprapta Bodhisattva? 

Answer: As stated in the Amitabha Sutra, Amitabha Buddha comes together with Avalokitesvara, Mahasthamaprapta, and a host of holy beings to welcome the practitioner. However, depending on each person’s karmic conditions, what is seen differs: some see only the Buddha but not the Bodhisattvas, some see the Bodhisattvas but not the Buddha, some see only a few holy beings, some see many, and some see only the lotus flower or the radiant light. 

54問：阿彌陀佛接引念佛人時，是自己來還是有觀世音菩薩、大勢至菩 薩隨行？ 

答：如《阿彌陀經》說：阿彌陀佛攜同觀音、勢至及諸聖眾同來迎接。但 隨人因緣不同，所見有種種不同：有人只見佛不見菩薩，有人只見菩薩不 見佛，有人見少聖眾，有人見多聖眾，有人只見蓮花、光明。

Namo Amituofo! 

November 1, 2025

Nov. 1, 2025 

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

慧淨法師之救恩法語(二)之愛的心語

 

Faith is not an escape from afflictions. In the midst of afflictions, we are guided toward Amitabha’s salvation.

Suffering becomes a favorable condition, telling us to awaken—that we are powerless and utterly incapable on our own. 

Salvation comes through exclusively reciting Namo Amitabha Buddha , not through morality or learning. 

Reciting Namo Amitabha Buddha is our response to Amitabha Buddha’s Vow and grace. Our voices answer the Buddha, as the manifestation of our resonance with him. 

Those who are saved by Amitabha feel great joy. From the very depths of hellish arrogance and obstinacy, arises the seed of delight in the Dharma-flavor of reciting Namo Amitabha Buddha . 

Just like an infant in its mother’s arms, free of any worry, simply and contentedly drinking the milk that is the crystallization of her love. 

信仰並非煩惱的逃避，在煩惱中，我們被導向彌陀的救度。 

苦難是讓我們回頭轉向的良緣，告訴我們該自覺了，我們是無能為力的，一 無所能的。 

念佛使人得救，不是道德與學問。 

念佛是佛願的反應，是佛恩的投影，是對佛的呼應之聲，是與佛感應道交的 顯露。 

被佛救者，心多歡喜。從無間之底所噴出的剛強我慢，成為愛樂念佛法味之 種子。 

母親懷中的嬰兒毫無顧慮，只是滿足地吸吮母愛結晶的乳汁。 

Namo Amituofo!

October 31, 2025

Oct. 31, 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 a ship sailing across a vast ocean with no destination.” 

人生如航行茫茫大海而沒有目標的船。 

Namo Amituofo!

October 30, 2025

Oct. 30, 2025 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 45: Jumping Over a Trench 

There is an order of priority regarding the purposes of Amitabha’s vows. The principal objective is to enable our rebirth in the Pure Land, while the secondary purpose is to grant us benefits in our present lives. The former is fundamental, like the roots of a tree, and the latter is supplementary, like the leaves and flowers. Since our rebirth in the Pure Land is assured, it follows that the interests in our present lives are also benefited. 

It is very similar to a person who is able to jump over a three meter wide trench, he will have no problem crossing a much narrower ditch. 

45. 跨壕溝喻 

阿彌陀佛對我們的誓願，是有本末、有主次的，當來往生是根本，現世利 益是枝末。亦即既然能夠獲得往生，必然也能夠獲得現世利益。

就像既然能夠躍過一丈之遠的壕溝，那麼，跨越一尺二尺的水溝當然不在話下。 

Namo Amituofo! 

October 29, 2025

Oct. 29, 2025 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

166. The Formation of Dharmakara’s Vows 

“When I become a Buddha, I shall be equal to the holy Dharma-King; 

Transcending birth and death, none shall fail to be liberated.”

This verse expresses the very first and most fundamental source of Dharmakara Bodhisattva’s vast aspiration of “seeking Buddhahood above and transforming beings below.” It is called “the root of Amitabha Buddha’s Vow-Mind.” 

Here, he reveals his resolution to become a lofty and magnificent Buddha like the Tathagata Lokesvararaja. His sole purpose is: saving all beings in the ten directions, rescuing them from the cycle of birth and death, and liberating them from all afflictions.

In the other two parallel translations of the same scripture, it is expressed as follows: 

From the Tathagata Assembly Sutra: 

Able to save those in all worlds, 

From the sufferings of birth, aging, sickness, and death. 

From the Ornamented Sutra: 

To be the great guide for all living beings, 

Delivering them from aging and death, bringing them peace and security. 

By explaining scripture with scripture, we can see that the phrase “transcending birth and death, none shall fail to be liberated” does not mean that Dharmakara Bhiksu himself would be freed. It rather means that he aspired to liberate all sentient beings from the suffering of birth, aging, sickness, and death, and lead them to the bliss of Buddhahood. 

This is the very first revelation of Dharmakara Bodhisattva’s boundless compassion and the vastness of his vow-mind. 

166 法藏志願 

願我作佛，齊聖法王； 

過度生死，靡不解脫。 

這首偈是法藏菩薩「上求佛道，下化眾生」弘廣願心最初、最原始的根源， 所謂「阿彌陀佛願心的根本」。表露他發願成為像世自在王佛那樣崇高偉大的 佛，其目的是為了要救度十方眾生，度脫生死輪迴，解脫一切煩惱。其他兩部 同本異譯的經，如《如來會》說： 

能救一切諸世間，生老病死眾苦惱。 

又如《莊嚴經》說： 

為彼群生大導師，度脫老死令安穩。

以經解經，就曉得「過度生死，靡不解脫」這八個字，並不是講法藏比丘 他自己，而是他要度脫一切眾生解脫生老病死輪迴之苦，同時獲得成佛的安 樂。這就是法藏菩薩最初表露的無盡悲心與弘廣願心。 

Namo Amituofo!