January 30, 2026

Jan. 30, 2026

Important Knowledge in the Pure Land Teaching

淨土小常識

174 - The Classification of Cause and Effect (1/11)

I. Worldly Cause and Effect and Transcendent Cause and Effect

Cause and effect can be classified in many ways, because different perspectives lead to different classifications. From the perspective of Buddhist practice, there are worldly causes and effects and transcendent (supramundane) causes and effects.

Worldly causes and effects refer to matters in ordinary daily life. Transcendent causes and effects refer to a person’s aspiration to end birth and death, to transcend the Six Realms, or to attain Buddhahood. It concerns practices directed specifically toward liberation.

If attaining Buddhahood is the result. What then, is the cause? The Bodhi mind is the cause and Buddhahood is the result. Even the practice of exclusively reciting Namo Amitabha Buddha cannot be separated from the Bodhi mind. This is because the exclusive recitation of Namo Amitabha Buddha already contains the Bodhi mind and is why it leads to Buddhahood.

The Three Learnings and the Six Paramitas all fall within the scope of cause and effect. If we take generosity as the cause—what is its result?

174 因果的分類

一、世間因果與出世間因果      

       因果有很多種類，這是因為角度不同。如果從修持佛法的角度來分，有世間因果和出世間因果。世間因果，無非就是日常生活等；出世間因果，就是一個人要了生脫死，要出六道或者要成佛，要去修行，就專一講修行。

       成佛是果報，什麼是成佛的因？菩提心為因，成佛為果，即便是念佛，也離不開菩提心，是因為念佛本身具足了菩提心，才成佛的。

       三學六度都是因果的內容，布施為因，什麼為果？

Namo Amituofo!

January 29, 2026

Jan. 29, 2026

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

淨土短文 (一) 

Where does the Buddha abide? In the Ever-Quiescent Light. 

Where is the Ever-Quiescent Light? Throughout the entire expanse of space.

After attaining Buddhahood, the Buddha’s spiritual presence undergoes a great transformation, abiding together with the Dharma-realm.

The Buddha’s Dharma Body is equal to space itself. It fills the Dharma-realm, extending everywhere in all directions, with no limit in time or place.

There is no moment when it is absent, no place where it does not reach, and has no obstruction whatsoever.

It is before me, within my mind— in accord with the world, both saving and liberating all sentient beings.

佛住何處？常寂光中。常寂光何處？整個虛空。

成佛之後，其精神皆融入大化之中，與法界同在。

佛之法身，等於虛空，充滿法界，橫遍豎窮。無時不在，無處不在，無有障礙。

在我前，在我心，隨順世間，救度眾生。

Namo Amituofo!

January 28, 2026

Jan. 28, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Q28 (see post dated Jan. 16, 2026) 

Answer (continued 3 /3) 

Both Amitabha’s vow and dedication, and our own responsive vow and dedication, are entirely contained within the Six-Character Sentence. Therefore, faith, vow, and practice are all complete within it. There is no need for us to add an additional dedication of merit. 

Even if we speak of dedication and vow, it is not the same as the dedication practiced by ordinarily. 

Ordinarily, people think: “I recite the Buddha’s Name, accumulate a certain number of recitations or a certain level of effort, and then dedicate that merit to Amitabha Buddha.” Another view is, “I accumulate other good deeds and merits and dedicate them all toward rebirth in the Pure Land.”

If one practices in this way, it is called self-power. It shows that one does not understand the principle of the Name, nor comprehend Amitābha’s compassion. It is like taking a knife and plunging it into Amitābha’s chest, causing him sorrow. 

Why? Because with such an attitude, rebirth becomes difficult—it seems to depend on whether one has successfully dedicated enough merit. Moreover, one fails to understand Amitābha’s compassion, and thus recites the Name without true resonance or communion with Amitābha. 

Then should we still recite the Dedication Verse? Yes, we still recite it. During morning and evening services, at the end we recite: 

May the merit of this be equally shared with all, 

So that together we awaken perfect Enlightenment, 

And are reborn in the Land of Peace and Joy. 

This verse was composed by Master Shandao, and its purpose is to proclaim and spread Amitabha’s dedication of merit, not to assert self-powered dedication.

 

28問： 

答 ( 續 3/ 3)： 

：一般人的迴向發願是：自己去念佛，累積念佛的數目、功夫，迴向給阿彌陀 佛，或者是累積其他的善行、功德，通通迴向到極樂世界去。如果是這樣的話 ，就是自力的，是不曉得這句名號的原理，不懂得彌陀的慈悲，等於是拿一把 刀插在彌陀的胸膛上，讓彌陀傷心。因為你這樣做的話，要往生就困難了，就 必須迴向才能往生。而且，不懂得彌陀的慈悲，來念這句名號，跟彌陀就不相 感通。 

那麼，我們還念《迴向偈》嗎？還念《迴向偈》。那是早晚做功課的時候，最後 念：

願以此功德，平等施一切， 

同發菩提心，往生安樂國。 

這首偈子是善導大師所寫的，意思是在傳播彌陀的迴向。 

Namo Amituofo!

January 27, 2026

Jan. 27, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Q 28: (See post dated Jan. 26, 2026) 

Answer (continued 2 /3) 

From the Buddha’s Side 

From Amitabha Buddha’s perspective, at a time when we were: still completely unaware, committing offenses, creating karma, and not knowing which realm of rebirth we would enter; Amitabha took the initiative to make vows on our behalf. He vowed to create a Land of Ultimate Bliss and to share it with us. This is like parents in this world who vow to accomplish things for their children. 

Thus, Amitabha Buddha made his Forty-Eight Great Vows, fulfilled the Land of Bliss, gathered all virtues and merits into the Six-Character Sentence, and transferred these to us. This “transfer of merit” is an act of pure grace and unattached giving.

We ourselves have no pure: goodness, cultivation, or merit. Amitabha Buddha transfers the merit of the Six-Character Sentence to us. Invisibly, we then possess great goodness, great practice, and great merit. 

Therefore, from Amitābha’s side, it is Amitabha who makes the vow and shares the Six-Character Sentence with us. 

From Our Side 

From our side, it is a matter of receiving Amitabha’s deliverance, complying with Amitābha’s guidance, and aspiring to rebirth in the Land of Bliss. This state of compliance and aspiration is what appears, from our side, as a vow and dedication. 

But all of these functions are already fully contained within the Six-Character Sentence. 

(to be continued tomorrow) 

28問： 

答 ( 續 2/ 3)： 

從佛那一邊來講是：阿彌陀佛在我們都不知道，甚至還在造罪造業、不曉 得輪迴到哪裡去的那個時候，就主動為我們發願，要為我們成就一個極樂世 界，把極樂世界送給我們。好像世間父母親發願，要為兒女完成什麼什麼事 情。所以，阿彌陀佛是在為我們發四十八大願，完成極樂世界，同時，把所有 功德納入六字名號當中，然後將這句名號迴向給我們，作為我們的功德。這 個「迴向」，就是恩賜，就是「給」的意思。 

我們沒有善、沒有修行、沒有功德，阿彌陀佛將六字名號功德迴向給我們 ，使我們有了這個功德，無形中就有了大善、大修行、大功德，所以，從彌陀 來講，是彌陀將六字名號發願迴向給我們。

從我們這一邊來講，是我們蒙受彌陀的救度，隨順彌陀，願生極樂，這一 種隨順願生的狀態。從我們這一邊來講，是我們這裏的迴向發願，這種功能 通通具足在六字名號裏面。 

彌陀的發願迴向與我們的發願迴向通通具足在六字名號裏邊，所以，信 願行通通在裏邊了，我們不必另外再迴向。 即使迴向發願，與一般人的迴向 發願也不一樣。

Namo Amituofo! 

January 26, 2026

Jan. 26, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 28: Some people, based on the passage in the Amitabha Sutra that says “those who have already made the vow, are now making the vow, or will make the

vow”, think that when reciting the Buddha’s Name they should first: make a vow, then perform a dedication of merit, and even dedicate it to beings such as devas, nāgas, the Eightfold Assembly, or leaders of various countries. Is this necessary? 

Answer to Q28 (1 /3): 

Actually, there is no need to do this. 

The purpose of our recitation of Namo Amitabha Buddha is rebirth in the Land of Bliss. Moreover, the Six-Character Sentence (Namo Amitabha Buddha) already fully contains faith, vow, and practice. There is no need to deliberately add a separate vow. 

The passage in the Amitabha Sutra that says, “If there are persons who have already made the vow, are now making the vow, or will make the vow,” is meant to explain the principle that those who aspire to rebirth and exclusively recite Namo Amitabha Buddha will certainly attain rebirth. It is not saying that one must first make a vow before reciting, and then make another vow while reciting. That is not its meaning. 

The making of vows and the dedication of merit can be understood from the Buddha’s side and from our side. 

(to be continued tomorrow) 

28 問：有人依據《阿彌陀經》「已發願，今發願，當發願」這段經文，在念佛的時 候先發願，之後迴向，並且還給天龍八部、各國領導人等迴向…… 

答 (1/ 3)： 

其實，不必這樣，我們念佛的目的，就是為了往生極樂世界，同時，這六字名 號就已經具足了信願行，不必另外再刻意地去發願。《阿彌陀經》裏面所說的 「若有人已發願，今發願，當發願」，這是說明願往生、稱名號的人必定往生的

道理，並不是要你現在念佛就先發個願，等一下念佛又要發個願，不是這樣 的。 

發願迴向，有從佛那一邊來講，有從我們這一邊來講的。

Namo Amituofo! 

January 25, 2026

Jan. 25, 2026 

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 61: If a person did not recite Namo Amitabha Buddha during his/her life , can they attain rebirth through assisted recitation after death? 

Answer to Q61: Yes! Although the physical body has decayed, the consciousness does not perish. On the contrary, it becomes even more aware than in ordinary life. As long as one follows the guidance given, recites Namo Amitabha Buddha , and willingly accepts rebirth, there is no one who will not attain rebirth. 

This is confirmed by cases such as Zhang Wangmian (p. 346), Shen Songliang (p. 348), and Zhu Bifa (p. 366) in Records of Responses to Buddha-Recitation, Volume Three. 

61問：生前不曾念佛，死後助念能往生嗎？ 

答：能！肉體雖壞，神識不死，比平時更靈敏，只要隨開示念佛、願意往生 ，無不往生。《念佛感應錄》第三集第346頁張王免、第348頁沈松亮、第366 頁朱必發等，皆是其證。 

Namo Amituofo! 

January 24, 2026

Jan. 24, 2026 

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 

Amitabha grants us a new life of eternal freedom, giving us peace and joy. 

I have peace and joy—like rivers flowing within my heart. This is because Amitabha resides in my heart as my true master, dwelling within me and never parting from me. 

彌陀給我們永恆自在的新生命，給我們平安、喜樂。 

我有平安與喜樂，如江河在我心，因為彌陀在我內心作我的主，與我同在一 起，永不分離。

Namo Amituofo!

January 23, 2026

Jan. 23, 2026 

Master Huijing’s Short Dharma Teaching asking 

“What does life look like?” 

慧淨法師之「人生之實相」 

Those who do not abide by any precepts ought to be born in the Three Wretched Realms. (the Agama Sutra)

無戒之人，當生三惡道中。《阿含經》 

Namo Amituofo! 

January 22, 2026

Jan. 22, 2026 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 52: Reciting Amitabha’s Name is Like Switching to the Right TV Channel 

Reciting Amitabha’s name is like switching to the right TV channel. The moment the channel button is pressed, the relevant channel appears. It doesn’t matter who presses the control button. 

52. 電視喻 

念佛如按電視，按中視，中視屏幕立即出現；按華視，華視屏幕立即出現，不 問何人所按。 

Namo Amituofo! 

January 21, 2026

Jan. 21, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

173 - Upholding Sutras and Reciting Namo Amitabha Buddha ( continued 6/ 6)

“The Name spoken by the Buddhas” specifically refers to the Name of Amitabha Buddha, which is endowed with inconceivable merits. Although the Sutra does not explicitly state that the Buddhas recite Amitābha’s Name, their attestation and praise represent the fulfillment of the Seventeenth Vow. Their praise of Amitabha’s inconceivable merit is none other than praise of Amitabha Buddha’s Name. 

Therefore, simply hearing the names of various Buddhas with one’s ears—without understanding that all Buddhas praise, attest, and exhort us to exclusively recite Namo Amitabha Buddha for rebirth in his Pure Land—cannot truly be called “hearing the Name spoken by the Buddhas.” Conversely, even if one knows nothing of the names of the Buddhas of the ten directions, yet exclusively recites Namo Amitabha Buddha and aspires to rebirth in his Pure Land, this is equivalent to having heard Amitabha’s Name spoken by all Buddhas everywhere. 

173 持經持佛 (續 6/ 6) 

「諸佛所說名」就是阿彌陀佛不可思議功德名號，經文中雖未提到諸佛說 阿彌陀佛名號之事，不過諸佛證誠，即是第十七願成就的實況，故諸佛稱讚 不可思議功德，不外乎是讚歎阿彌陀佛名號。 

因此，若單是耳根聽聞諸佛名字，卻不知諸佛所讚、所證、所勸在讓我們專稱 彌陀佛名往生彌陀淨土，不能算做聞諸佛所說名；即使諸佛名字一無所知，但 能一心專念彌陀佛名，願生彌陀淨土，等於是遍聞諸佛所說名。 

Namo Amituofo!

January 20, 2026

Jan. 20, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

173 - Upholding Sutras and the Buddha’s Name ( continued 5/ 6) (3) Consistency with the Intent of the Amitabha Sutra 

The meaning of “hearing the Name spoken by these Buddhas” accords with Xuanzang’s description: “Good men or good women, having heard of the inconceivable merits of the Name of the Buddha of Immeasurable Life.” In the East there is the present Buddha Aksobhya… in the South there is the present Buddha Sun-Moon Light… all speaking words of truth.” 

This directly parallels Kumarajiva’s Amitabha Sutra, where Shakyamuni Buddha praises the inconceivable merits of Amitabha Buddha, and the Buddhas of the six directions—such as Akṣobhya in the East and Sun-Moon Lamp in the South—unanimously agree and also praise them.

Therefore, the Sutra later concludes: “Thus, Sariputra, you should all believe and accept my words and those spoken by all of the Buddhas.” 

Accordingly, the wording “hearing Amitabha’s Name spoken by these Buddhas” profoundly accords with the intent of the Sutra. 

(to be continued tomorrow) 

173 持經持佛 (續 5/ 6) 

（三）與《阿彌陀經》的旨趣相契應。「聞是諸佛所說名」之義是，如玄奘大師 《稱讚淨土佛攝受經》所說的「善男子或善女人，得聞如是無量壽佛不可思議 功德名號……東方亦有現在不動如來……南方亦有現在日月光如來……說 誠諦言」，這正如鳩摩羅什《阿彌陀經》所說的，釋迦牟尼佛「讚歎阿彌陀佛不 可思議功德之利，東方亦有阿閦鞞佛……南方亦有日月燈佛……」等六方諸 佛異口同聲讚歎證誠。 

所以下面經文便說：「是故舍利弗，汝等皆當信受我語及諸佛所說。」 所以「聞是諸佛所說名」的經文深符本經之旨趣。

Namo Amituofo! 

January 19, 2026

Jan. 19, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

173 - Upholding Sutras and Amitabha Buddha’s Name (continued 4/ 6)

 (2) Parallel Translations of the Same Text 

Kumarajiva’s Amitabha Sutra, and Xuanzang’s Sutra on the Praise of the Pure Land and the Buddha’s Embrace. 

In Xuanzang’s translation, the corresponding passage reads: “Having heard this Sutra, they give rise to deep faith and understanding.” 

Although the wording differs, this expression corresponds far more closely in meaning to “hearing the Name spoken by these Buddhas,” than to “hearing the names of the Buddhas.” 

(to be continued tomorrow) 

173 持經持佛 (續 4/ 6)

（二）同本異譯的版本。《阿彌陀經》同本異譯的版本有三，今所存的只有鳩摩 羅什的《阿彌陀經》與玄奘大師的《稱讚淨土佛攝受經》。玄奘大師《稱讚淨土 佛攝受經》在這裡的經文是「聞是經已，深生信解」。 

雖然彼此文句不同，但此句與「聞是諸佛所說名」的意義比較能夠對應，與「聞 諸佛名」則比較不能對應。 

Namo Amituofo! 

January 18, 2026

Jan. 18, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

173 - Upholding Sutras and Amitabha Buddha’s Name ( continued 3/ 6) 

There were three parallel translations of the Amitabha Sutra, of which two survive today: 

(1) Versions Prior to Master Shandao 

Master Shandao was a renowned monk of the early Tang dynasty. Before his time, in the Sui dynasty, Master Zhiyi’s Commentary on the Meaning of the Amitabha Sutra also uses the wording “hearing the Name spoken by these Buddhas,” not “hearing the names of the Buddhas.” 

This shows that the earliest versions of the Amitabha Sutra used the wording “hearing the Name spoken by these Buddhas.” It was likely only after the Song and Ming dynasties that copying errors caused the text to become “hearing the names of the Buddhas.” 

(to be continued tomorrow) 

173 持經持佛 (續 3/ 6) 

這可以試著從三方面的角度來作探討。 

（一）善導大師以前的版本。善導大師是唐初有名的高僧，比他更早的隋 朝智者大師《阿彌陀經義記》所用的版本，也是「聞是諸佛所說名」，並非「聞諸佛名」。可知最早的《阿彌陀經》在這裡的經文是「聞是諸佛所說名」，並非「聞 諸佛名」；到了宋明之後，或許筆誤，而成為「聞諸佛名」。 

Namo Amituofo! 

January 17, 2026

Jan. 17, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

173 - Upholding Sutras and the Buddha’s Name (continued 2/ 6) 

2. Those Who Hear the Names Spoken by the Buddhas 

The phrase “hear the names spoken by the Buddhas” has two possible meanings: 

(a) Hearing the name of any one Buddha among the Buddhas of the six directions, as numerous as the sands of the Ganges. 

(b)Hearing of one Buddha among all Buddhas refers to Amitabha Buddha and his inconceivable virtues. 

The first interpretation is superficial and does not accord with the central intent of this Sutra. The second interpretation is profound and fully consistent with the Sutra’s intent.

In the version of this passage used by Master Shandao in his Hymns of Dharma Practices, the wording is “hearing the Name of Amitabha Buddha spoken by these Buddhas”; rather than “hearing the names of the Buddhas.” Because the wording differs, the meaning also differs. 

Although both versions are translations by Kumarajīva, why does the wording differ here? Which reading is correct? This may be examined from three perspectives. 

(to be continued tomorrow) 

173 持經持佛 (續 2/ 6) 

二、聞諸佛名 

「聞諸佛名」有二義： 

1.隨聞六方恆河沙諸佛之中任意一佛之名。 

2.隨聞諸佛當中任意一佛，讚歎阿彌陀佛不可思議功德名號。 前者義淺，與本經旨趣不吻合；後者義深，並且與本經旨趣一致。 

此「聞諸佛名」的經文，善導大師於《法事讚》所用的版本是「聞是諸佛所說 名」，並非「聞諸佛名」，由於文句不同，所以呈現的意思也不同。同樣是鳩摩 羅什所翻譯的版本，何以此處經文有所不同？何者正確？這可以試著從三方 面的角度來作探討。 

Namo Amituofo!

January 16, 2026

Jan. 16, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

173 - Upholding Sutras and the Buddha’s Name (1/ 6) 

The Amitabha Sutra states: 

“Those who hear this sutra and uphold it, and those who hear Amitabha’s Name spoken by the Buddhas— are all protected and remembered by all Buddhas. They all attain non-retrogression toward Anuttara-samyak-saṃbodhi

Those Who Hear This Sutra and Uphold It 

What kind of people are meant by “those who hear this Sutra and uphold it?” 

Upholding a Sutra consists of upholding its words and upholding its meaning. Upholding the words means reciting and memorizing the scriptural text. Upholding the meaning means practicing in accordance with the doctrinal meaning taught in the Sutra. 

In this Sutra upholding the words refers to reciting and memorizing the Sutra; while upholding the meaning refers precisely to exclusively reciting Namo Amitabha Buddha. As stated in the Contemplation Sutra: “To uphold this Sutra” means exclusively reciting Namo Amitabha Buddha, the Buddha of Immeasurable Life.” 

What this Sutra teaches is nothing other than the exclusive recitation of Namo Amitabha Buddha for rebirth in the Western Land of Bliss. Even if one is illiterate and unable to read or write the text, as long as one exclusively recites Namo Amitabha Buddha, and aspires to rebirth in the Land of Bliss, it is the supreme way of upholding the Sutra. 

Thus, those who exclusively recite Namo Amitabha Buddha are precisely “those who hear this Sutra and uphold it.” They are therefore among those who are “protected and remembered by all Buddhas.” 

(to be continued tomorrow) 

173 持經持佛 ( 1/ 6) 

《阿彌陀經》說：「聞是經受持者，及聞諸佛名者，是諸善男子、善女人，皆 為一切諸佛之所護念，皆得不退轉於阿耨多羅三藐三菩提。」 

一、聞是經受持者

什麼樣的人是「聞是經受持者」？持經有文持、義持。「文持」是持誦經文， 義持」是按經中所說義理落實修行。 

本經的「文持」是持經，「義持」即持佛。如《觀經》言：持是語者，即是持無 量壽佛名。 

本經所說的，不過是專稱阿彌陀佛名號往生西方極樂世界。即使不識字， 不會讀誦，只要稱佛名號、願生極樂，就是最好的受持。可知念佛人即是「聞 是經受持者」，即是「皆為一切諸佛之所護念」。 

Namo Amituofo! 

January 15, 2026

Jan. 15, 2026 

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

淨土短文 (一) 

The Greater Amitabha Sutra: 

The 17th Vow - When I attain Buddhahood, may I be endowed with penetrating vision, thorough hearing, the ability to travel freely through space, and surpass all Buddhas by tenfold. If this vow is not fulfilled, I shall not attain Buddhahood. 

The 18th Vow -When I attain Buddhahood, may my wisdom, my teaching of the Dharma, and my practice of the Path surpass those of all other Buddhas by tenfold. (…) 

The 24th Vow - (When I attain Buddhahood,) may the light from the crown of my head … utterly surpass that of all other Buddhas. 

The Sutra of Equal Enlightenment: When I attain Buddhahood, may my radiance surpass the light of the sun , the moon, and the brilliance of all other Buddhas by hundreds of billions of thousands of times. 

The Tathagata Assembly : Among those twenty-one koṭis of Buddha-lands, the Buddha-land embraced and established by the Bhikṣu Dharmakara surpasses them all.

《大阿彌陀經》第十七願：使某作佛時，令我洞視徹聽飛行，十倍勝於諸 佛。得是願乃作佛，不得是願終不作佛。 

第十八願：使某作佛時，令我智慧說經行道，十倍勝於諸佛。…… 第二十四願：……令我頂中光明……絕勝諸佛。 

《平等覺經》：我作佛時，令我光明，勝於日月諸佛之明，百億千倍。 《如來會》：彼二十一俱胝佛剎，法處比丘所攝佛國超過於彼。

Namo Amituofo! 

January 14, 2026

Jan. 14, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 27 : Venerable Master, I have heard that the capacities / aptitudes of sentient beings are also divided into three kinds—black aptitude, dark aptitude, and white aptitude. Could you please explain this in more concrete terms? 

Answer to Q27: “Black aptitude” refers to the basic nature of each and every one of us. Whether we believe it or not, our fundamental nature is greed, anger, and delusion—defiled and dark. No matter how much you try to wash it, you cannot make it white. Only upon reaching the Land of Bliss will it naturally be transformed. This kind of aptitude is called “black aptitude,” and everyone is the same in this regard. 

“Dark aptitude” refers to those who harbor doubt about Amitabha’s deliverance. This state of doubt is one of darkness and ignorance. This kind of aptitude is therefore called “dark aptitude.” 

“White aptitude” refers to the aptitude of those who trust and accept Amitabha’s deliverance. Because such a person will certainly be reborn in the Land of Ultimate Bliss, even though there is still some “blackness,” it is only temporary, not permanent. Therefore, a mind of faith and compliance contains “white aptitude.” 

From the standpoint of ultimate reality, there are not actually 12 great kalpas. However, if one were told that there are not 12 great kalpas, some people would become arrogant. Thus, the teaching speaks of 12 great kalpas. As to whether they truly exist or not, this is not something we need to debate further. Once one reaches the Land of Bliss, one will naturally know without being told. 

27問：請問法師，聽說機也有三種，有黑機、暗機、白機，請師父具體開示一 下。 

答： 

「黑機」，就是指我們每個人的本性，不管信與不信，我們的本性都是貪 瞋癡，污黑的，你再怎樣洗都洗不白的，只有到極樂世界，自然就轉了。這種 機就是「黑機」，每個人都一樣。 

「暗機」，是指有疑心的人，懷疑彌陀的救度這一種狀態是黑暗、無明，因 為有懷疑嘛。這種機就是「暗機」。 

「白機」，是指信受彌陀救度的人，叫做「白機」。因為他必定往生極樂世界 ，雖然還有黑，但是這是短暫的，不是永遠的，所以，信順之心叫做「白機」。 

從它的本質來講，沒有十二大劫，但如果講沒有十二大劫，有人會驕慢， 所以給你講十二大劫，那到底有沒有？這一點我們不必多加談論，到極樂世 界自然不問自知。

Namo Amituofo!

January 13, 2026

Jan. 13, 2026 

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 60 - What if, at the time of death or after passing away, one who has never seen Amitabha Buddha before does not recognize him — what should be done? 

Answer to Q60 : Upon seeing Amitabha Buddha, one will naturally recognize him. It is like plants and trees that do not “know” spring—when spring arrives, they naturally sprout and flourish. When a person is experiencing the suffering of death and Amitabha comes to welcome and receive them, it is the same as plants that naturally turn toward the sun, or the way one who is cold naturally seeks warmth. One will naturally turn toward Amitabha. 

All sentient beings possess Buddha-nature, so there is no need to worry about not recognizing Amitabha. Just as wood contains the nature of fire—when placed into blazing flames, it naturally ignites; and ice has the nature of water—when placed into boiling water, it naturally melts. Where then, is there any concern that wood would not recognize fire, or ice would not know water? All the more so when Amitabha bestows his miraculous power. How could he not enable ordinary beings to recognize him? 

60 問：臨終或亡者沒有見過阿彌陀佛、不認識怎麼辦？ 

答：一見佛時，自然而知。如草木不知春，春天到時，自然勃發。人在死苦， 佛來接引，則如草木向陽、冷者趨暖一樣，自然傾向於佛。眾生都有佛性， 不愁不認識佛。如木有火性，放入烈火自然燃燒；冰是水性，放入沸水自然 融化。哪裏還愁木不識火、冰不知水呢？何況佛有神力加持，豈不能令凡 夫識佛！

Namo Amituofo! 

January 12, 2026

Jan. 12, 2026 

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 

We should understand that we are incapable of truly practicing good. The resolution to do good may arise within oneself; but, whether it can actually be carried out does not lie within one’s control. Therefore, when trusting in and accepting Amitabha’s deliverance, the foremost point is to recognize that one is an imperfect ordinary being, powerless to practice genuine virtue. Even when one does good deeds, they are still defiled, conditioned, and mixed with impure motives. 

To do true good for others means to encourage them to trust in and accept Amitabha’s deliverance—this alone is the greatest virtue. 

應知自己不能行善，立志為善由得我，行出來由不得我。故我們信受彌陀救 度，第一要點，應知自己是罪惡凡夫，無力行善；雖做善事，也是污染、有漏、 雜毒之善。 

向眾人行善，就是勸他信受彌陀救度，才是最大的善。 

Namo Amituofo!

January 11, 2026

Jan. 11, 2026 

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

慧淨法師之「人生之實相」 

I was clearly instructed that I am not a virtuous person ; but, one of the beings of the ten directions, who are utterly evil and of the lowest capacity, with no destination other than hell. 

很清楚地被告知我非善人，而是十方眾生，極惡最下，除了地獄，無有去處之 人。

Namo Amituofo!

January 10, 2026

Jan. 10, 2026 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 51: Reciting Namo Amitabha Buddha is Like Turning on a Light 

Reciting Namo Amitabha Buddha is like turning on a light. All is illuminated when the light is switched on, regardless of who presses the switch. 

51. 電燈喻 

念佛如開電燈，電燈一開，頓時一片光明，不問何人所開 。

Namo Amituofo! 

January 9, 2026

Jan. 9, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

172 - The Dharma of Removing Suffering and Affliction ( continued 7/7) 

Therefore, at the very moment Queen Vaidehi saw Amitabha Buddha appear, it can be said that she also heard Amitabha Buddha saying to her: “Vaidehi, I will save you. Come just as you are, I will protect you. Do not be afraid.” Amitabha Buddha speaks to Queen Vaidehi in this way, and in the same way, Amitabha Buddha speaks to us. If we truly hear it, our suffering and afflictions will be eliminated, our hearts will soften, and joyful faith will arise. Amitabha Buddha teaches without sound—what is called “soundless teaching” surpasses audible sound.

Finally, the statement following the Contemplation of the lotus throne —“eliminating the karmic offenses of five billion kalpas of birth and death”—includes all karmic offenses, independent of any literal numerical value. 

For this reason, the Contemplation Sutra also speaks elsewhere of “eliminating the karmic offenses of eighty billion kalpas of birth and death,” or of eliminating the offenses of innumerable kalpas, or immeasurable billions of kalpas. In ancient India “five hundred” was used to indicate a very large quantity. Queen Vaidehi is said to have had five hundred attendants. This does not mean she literally had exactly five hundred attendants; but rather, signifies that as the queen mother of a kingdom, she had a great many attendants. 

172 除苦惱法 (續 7 /7 ) 

所以韋提希夫人看到阿彌陀佛出現的當下，可以說也隱隱約約地聽到阿 彌陀佛對她說：「韋提希呀！我要救你呀！你就這樣來，我保護你，你不要害 怕。」阿彌陀佛對韋提希夫人這樣講，同樣阿彌陀佛也對我們這樣講，如果我 們有聽到的話，我們的苦惱就會消除，心就會柔軟，就會信心歡喜。阿彌陀佛 是無聲的說法，所謂無聲勝有聲。 

另外，華座觀後面說的「滅除五萬億劫生死之罪」是表示所有罪的本體， 與數字無關，所以在《觀無量壽經》往往也講到「除八十億劫生死之罪」，或除 無數劫生死之罪，或除無量億劫生死之罪。如同「五百」，在古印度是形容很 多的意思，像韋提希夫人就有五百侍女，難道她真的有五百位侍者嗎？不是 的，是指一個國家的太夫人侍者很多的意思。 

Namo Amituofo!

January 8, 2026

Jan. 8, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

172 - The Dharma of Removing Suffering and Affliction (continued 6/7) 

Furthermore, the sutra text of the Ninth Contemplation also states:

“Because one sees Amitabha Buddha’s body, one also sees his mind. Amitabha’s mind is great compassion. 

With unconditional compassion, it can embrace all sentient beings.” 

That is to say, when Queen Vaidehi saw Amitabha Buddha, she also understood Amitabha Buddha’s mind. Seeing Amitabha’s body is seeing his mind; and what is Amitabha’s mind? His mind contains infinite compassion. What is infinite compassion? It is equal and unconditional, universally saving all willing sentient beings without discrimination. 

Thus, seeing the Buddha’s body is seeing the Buddha’s mind; seeing the Buddha’s mind is knowing that Amitabha Buddha’s mind is dedicated to universally saving sentient beings who exclusively recite Namo Amitabha Buddha. The fulfillment passage of the 18th Vow says: 

“All sentient beings who hear Amitabha’s Name, 

Rejoice in faith, 

And sincerely aspire to be born in his land, 

Immediately attain rebirth and abide in non-retrogression.” 

“Hearing the Name and rejoicing in faith” mean that, upon hearing Amitabha’s Name and giving rise to joyful faith, one “immediately attains the assurance of rebirth.” 

(to be continued tomorrow) 

172 除苦惱法 (續 6 / 7) 

再來，第九觀的經文也說：以見佛身故，亦見佛心。佛心者，大慈悲是，以 無緣慈，攝諸眾生。

也就是說，當韋提希夫人看到阿彌陀佛的時候，也曉得阿彌陀佛的心，因 為看到佛身就看到佛心；那佛的心是什麼？佛的心整體就是大慈悲。什麼是 大慈悲呢？大慈悲是平等的、不講條件的、沒有選擇對象的，平等普遍地要 救度任何眾生。所以看到佛身，就看到佛心，看到佛心，就知道阿彌陀佛的佛 心是以大悲的名號普遍的廣度眾生，就像第十八願成就文所講的： 

諸有眾生，聞其名號，信心歡喜，乃至一念，至心迴向，願生彼國，即得往生， 住不退轉。 

所謂「聞名信喜」，聽到他的名號而信心歡喜，就「即得往生」，當下獲得往 生的身分。

Namo Amituofo! 

January 7, 2026

Jan. 7, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

172 - The Dharma of Removing Suffering and Affliction ( continued 5/7) 

Thus, the fulfillment of the 18th Vow and the establishment of the sentence (Namo Amitabha Buddha) are precisely to “embrace and never abandon those who exclusively recite Namo Amitabha Buddha.” 

Therefore, isn’t Amitabha Buddha himself, standing in midair, precisely the essential Dharma within the Name? Since the “Buddha-body” is the essential Dharma of the Name, it fully corresponds to the Dharma-teaching of “removing suffering and affliction” expounded by Shakyamuni Buddha, without any contradiction or incoherence. 

Moreover, the Buddha’s body and the Buddha’s Name are one and the same. Amitabha Buddha himself is contained in the Name, and the Name itself is Amitabha Buddha—one entity without division, mutually interpenetrating. This is what is called “the non-duality of Name and substance”. Amitabha Buddha is made of infinite merit, for Amitabha means “immeasurable”—immeasurable light and immeasurable life. In this sense, doesn’t the Name likewise possess infinite merit? This is another, deeper meaning of the non-duality of Name and substance. 

(to be continued tomorrow) 

172 除苦惱法 (續 5 / 7) 

所以，第十八願成就南無阿彌陀佛的名號，就是要「念佛眾生，攝取不捨」 ，也就是攝取信佛念佛的人。 

因此，住立在空中的阿彌陀佛本身，豈不就是名號的要法嗎？「佛身」既 然是名號的「要法」，則可說就是回應釋迦牟尼佛所講的「除苦惱法」的教法所 涵蓋的相應法，毫無衝突或不通的地方。

同時，佛體與佛名是一體的，阿彌陀佛本身就是名號，名號就是阿彌陀佛 本身，是一體不分，而且互相交融在一起的，這就是「名體一如」。阿彌陀佛本 身就是無量的功德，因為阿彌陀佛就是無量──無量光、無量壽，涵蓋所有無 量，如此說來名號不也同樣具有無量功德，這是「名體一如」的另一層深意。

Namo Amituofo! 

January 5, 2026

Jan. 5, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

172 - The Dharma of Removing Suffering and Affliction ( continued 3/7) 

Namo Amitabha Buddha inherently encompasses the Buddha’s power: the power of his vows, the power of his merits and virtues, his unobstructed light, and his power to save all those who exclusively recite Namo Amitabha Buddha throughout the ten directions. Amitabha Buddha does not appear casually or without purpose; whenever he appears, there must be a definite intent and content. That content is Amitabha Buddha’s equal, non-discriminatory, and unobstructed deliverance of all sentient beings. 

Here another question arises. The “Dharma for removing suffering and affliction” refers to a teaching (Dharma). So correspondingly, Amitabha Buddha should respond with a teaching. Yet in the sutra, what responds to the “Dharma for removing suffering and affliction” is Amitabha’s Buddha-body standing in midair.

This seems to suggest a mismatch between body and Dharma. How should we understand this? 

At first glance, this does appear problematic; but, upon closer reflection there is actually no contradiction. The Amitabha Buddha standing in midair is the “Thus Come One of Unobstructed Light Pervading the Ten Directions.” The Amitabha Sutra states: 

“That Buddha’s light is immeasurable, illuminating the lands of the ten directions without obstruction.” 

Thus, Amitabha Buddha’s light pervades the ten directions without hindrance, revealing him as the Thus Come One of Unobstructed Light Pervading the Ten Directions. 

This Buddha, Amitabha, possesses unobstructed light and the Twelve Kinds of Light. Where does Amitabha Buddha come from? Fundamentally, he arises from the fulfillment of the 18th Vow. What does the 18th Vow accomplish? It empowers the Name of Amitabha Buddha. 

(to be continued tomorrow) 

172 除苦惱法 (續 3 / 7) 

南無阿彌陀佛本身涵蓋佛的力量、佛的願力、佛的功德力、佛的無礙光 明、救度十方念佛眾生的力量，有這一種含義。阿彌陀佛不會隨隨便便顯現， 他顯現一定有目的，一定有內容，那內容就是阿彌陀佛的平等、無差別、無障 礙的救度眾生。 

這裡還有一個疑問。「除苦惱法」講的是「教法」，所以相對的，阿彌陀佛也 應該以教法來與之呼應。然而經文中，與「除苦惱法」相呼應的，卻是住立空 中的「佛身」，這不能不說是身法不應，這是怎麼一回事？

這個疑問看來確實是個問題。但是仔細想想，其實也不衝突。因為住立空 中的阿彌陀佛就是「盡十方無礙光如來」，《阿彌陀經》就說「彼佛光明無量，照 十方國無所障礙」，所以阿彌陀佛遍照十方、無所障礙的光明，就顯示出阿彌 陀佛是盡十方無礙光如來。 

阿彌陀佛這一尊佛，有無礙光，乃至十二光。阿彌陀佛從哪裡來？最根本 可以說是從第十八願成就所顯現的；第十八願所成就的是什麼呢？成就一句 名號。 

Namo Amituofo! 

January 6, 2026

Jan. 6, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

172 - The Dharma of Removing Suffering and Affliction ( continued 4/7) 

Of course, the 18th Vow accomplishes the Buddha-body—“If they are not born there, I will not attain perfect enlightenment.” Only by enabling sentient beings of the ten directions to attain birth can he become Amitabha Buddha. Yet the content fulfilled by the 18th Vow is: “With sincere mind, joyful faith, the desire to be born in my land, and the exclusive recitation of Namo Amitabha Buddha up to ten times.” 

“Sincere mind, joyful faith, and the desire to be born in my land” constitute the Three Minds, and the Three Minds are precisely the meaning of “Namo.” “Sincerely and joyfully entrust in Amitabha” is faith; “desire to be born in my land” is aspiration (vow); and “even up to ten recitations” is practice. This is “Namo” (faith and vow) and “Amitabha Buddha” (practice).

“Amitabha Buddha” is our practice. The merit for our rebirth, as well as the merit for attaining Buddhahood in the Land of Ultimate Bliss, is fully contained within these four characters, to be bestowed upon sentient beings who say “Namo.” As soon as sentient beings say “Namo”—that is, as soon as they have faith and vow—they immediately possess the merits of Amitabha Buddha. 

It is like water needing a cup to hold it, or rice needing a bowl to contain it. With what kind of mind do we receive Amitabha Buddha’s deliverance? We receive it with a mind of faith. 

We must believe in Amitabha’s deliverance and aspire to be born in Amitabha’s Pure Land—this is precisely what is meant by “Namo.” Since we already have the cup of “Namo,” the sweet dew from Amitabha Buddha’s great ocean of merit is ready to be contained within it. As long as we carry the bowl, the exquisite feast of merits that enables us to attain Buddhahood is already in our bowl. 

(to be continued tomorrow)

172 除苦惱法 (續 4 / 7) 

當然，第十八願成就佛身，所謂「若不生者，不取正覺」，要能夠使十方眾 生往生，才能夠成為這樣的一尊佛，可是第十八願成就的內容，是「至心信樂 ，欲生我國，乃至十念」。「至心、信樂、欲生我國」就是三心，三心也就是「南 無」的意思。「至心信樂」是「信」，「欲生我國」是「願」，「乃至十念」是「行」，就 是「南無」（信、願）和「阿彌陀佛」（行）。 

「阿彌陀佛」就是我們的「行」，我們往生的功德，以及在極樂世界成佛的 功德，都在這四個字裡面，要給「南無」的眾生。只要眾生「南無」了，也就是 「信」和「願」了，當下就擁有阿彌陀佛的功德了。 

好像水要用杯來承載，飯要用碗來承載，阿彌陀佛的功德我們要用什麼 心來承載呢？要用「信心」來承載。

我們要信彌陀的救度，我們要願生彌陀的淨土，這個就是在「南無」。既然 我們有「南無」的杯子，阿彌陀佛功德大寶海的甘露水就在裡面了；我們只要 把碗端出去，阿彌陀佛讓我們成佛的功德佳餚也在碗裡面了。 

Namo Amituofo! 

January 4, 2026

Jan. 4, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

172 - The Dharma of Removing Suffering and Affliction ( continued 2/7) 

First, looking at the text of the sutra : “suffering and affliction” refer to what the sutra calls “the karmic offenses of birth-and-death accumulated over five billion kalpas.” The method for eliminating them is the contemplation of the lotus throne. Thus, Master Shandao explains in The Meaning of Meditative Virtues in his Commentary on the Contemplation Sutra: 

“If one can simply abide in the mind and focus it on contemplation, the suffering of karmic offenses will be eliminated.” 

“Abiding in the mind and focusing it” means fixing the mind upon the single object of the lotus throne and contemplating it. “ The suffering of karmic offenses will be eliminated” means removing the karmic obstructions of suffering accumulated over five billion kalpas of birth and death. Therefore, from the surface meaning of the sutra text, the “Dharma for removing suffering and affliction” refers to the practice of contemplating the lotus throne.

However, the Buddha’s hidden intent is to focus on Amitabha Buddha’s body suspended in midair, that constitutes the true “Dharma for removing suffering and affliction.” This is because, the moment Shakyamuni Buddha finishes saying that he will “clearly explain the Dharma for removing suffering and affliction,” Amitabha Buddha immediately appears. Master Shandao explains this in The Meaning of Meditative Virtues: 

“The transformed lord of the Saha world directs contemplation toward the West in order to save sentient beings. The Compassionate Honored One of Peace and Bliss, knowing their feelings, casts his image over the Eastern realm. Thus, the consent of the two Honored Ones and their response are in perfect accord.” 

The principle lies here: when Shakyamuni Buddha consents to expound the “Dharma for removing suffering and affliction,” Amitabha Buddha responds by immediately appearing. If one reflects more deeply, one realizes that the intent of the two Buddhas is identical—to save suffering beings through the Fundamental Vow of Amitabha-Recitation. Therefore, from the perspective of the Buddha’s hidden intent and inner aspiration, the “Dharma for removing suffering and affliction” refers precisely to Namo Amitabha Buddha. 

(to be continued tomorrow) 

172 除苦惱法 (續 2 / 7) 

先從經文來看，苦惱就是經文所說的「五萬億劫生死之罪」，而消除的方 法就是華座觀法。所以善導大師在《觀經疏．定善義》中註釋說「但能住心緣念 ，罪苦得除」。

「住心緣念」是住心於華座一境加以觀想的意思；而「罪苦得除」 就是除去五萬億劫生死苦惱的罪障。所以從經文的表面看，除苦惱法指的是 「華座觀」的觀法。

但從佛的密意來說，住立空中的佛身，才是「除苦惱法」。因為當釋尊說要 「分別解說除苦惱法」時，話剛說完，阿彌陀佛就現身了。善導大師《定善義》 解釋說：「娑婆化主為物故，住想西方；安樂慈尊知情故，則影臨東域。斯乃二 尊許應無異。」

道理就在這裡。釋尊一答應（許）要解說「除苦惱法」，阿彌陀佛 就應聲（應）而現。如果深一層思考，就能知道二尊的意旨是一致的，就是要 以弘願念佛救度苦惱群萌。所以說從佛之密意、內心的意願而說，「除苦惱法」所指的就是南無阿彌陀佛本身。 

Namo Amituofo! 

January 3, 2026

Jan. 3, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

172 - The Dharma of Removing Suffering and Affliction (1/7)

At the beginning of the 7th Contemplation, the Contemplation of the lotus throne, in the Contemplation Sutra, it says: 

“The Buddha said to Ananda and Vaidehi: ‘Listen carefully, listen carefully and deeply reflect upon this. I shall now, for your sake, clearly explain the Dharma for removing suffering and affliction. You should remember it well and widely share it with the great assembly.’ 

When these words were spoken, Amitabha Buddha appeared in midair.” 

Here, when Shakyamuni Buddha states that he is about to explain the method for eliminating suffering and affliction, Amitabha Buddha immediately appears. After Amitabha disappears, Shakyamuni Buddha continues by explaining the practice of the Contemplation of the lotus throne. This raises the question: what exactly does the “Dharma for removing suffering and affliction” refer to? Does it refer to the practice of Amitabha-recitation based on Amitabha Buddha’s Fundamental Vow, symbolized by Amitabha’s appearance? Or does it refer to the contemplation practice of the lotus throne? This is an issue worth examining. 

From the explicit wording of the sutra, it appears to refer to the contemplation of the lotus throne. However, it is the Buddha’s hidden intent ( his inner purpose) to refer to the Dharma of the exclusive recitation of Namo Amitabha Buddha. This is based on Amitabha Buddha’s Fundamental Vow, as evidenced by Amitabha’s 

appearance. 

(to be continued tomorrow) 

172 除苦惱法 (1 / 7) 

《觀經》第七華座觀一開始說：「佛告阿難及韋提希：『諦聽，諦聽！善思念 之。吾當為汝，分別解說除苦惱法。汝等憶持，廣為大眾分別解說。』說是語 時，無量壽佛住立空中。」

釋尊在這裡說到要為大家解說消除苦惱的方法時，馬上就有阿彌陀佛來 現，阿彌陀佛消失之後，釋尊是接著繼續講華座觀法。那麼所說的「除苦惱 法」，到底指的是什麼？是指阿彌陀佛現身所表示的弘願念佛法？或是指華 座觀法？這是一個疑問。從經的顯文看，所指的是華座觀法，但是從佛的密 意（內心的意旨、意願）來說，指的是阿彌陀佛所示現的念佛的弘願法。 

Namo Amituofo! 

January 2, 2026

Jan. 2, 2026 

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

淨土短文 (一) 

The Commentary on the Treatise on Rebirth is a work that systematizes the doctrine of Other-Power, and it also brought about a major turning point for the Pure Land Path. 

Whether or not the Pure Land teaching is grounded in the Commentary on the Treatise on Rebirth makes a big difference in its doctrinal outlook. 

《往生論註》是一本組織他力思想的書，也是給淨土法門帶來一個很大轉機的著述。 

淨土法門有否依據《往生論註》，其思想會有很大的差異。

Namo Amituofo! 

January 1, 2026

Jan. 1, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 26: 

Master, I now feel joyful and full of faith, knowing that I can attain rebirth. I enjoy listening to others speak about the Dharma, and I also enjoy sharing it with others. However, some people say, “You have not received the Bodhisattva Precepts, so you cannot teach others.” 

I would like to ask: If one has not received the Bodhisattva Precepts, may one still share this teaching with others?

Answer: 

Whether one has received the precepts or not, or even whether one has taken refuge or not—as long as one understands the compassion of Amitabha Buddha, one may, according to conditions and one’s ability and circumstances, speak to others and share the joy of the Dharma. In this way, the light of Amitabha’s salvation may also illuminate them. 

However, what we must be mindful of is this: we need to understand the other person’s capacity, and know how to speak so that they are able to receive and believe. Our purpose is not simply to speak for the sake of speaking; our purpose is that they may enter the ocean of Amitabha’s Vow and accept Amitabha’s salvation. For this reason, skillful means and compassionate adaptability are very important. We must consider how to help them receive the teaching—that is what we need to pay attention to. 

We speak for their benefit and acceptance—not for our reputation or gain. As for others’ comments or criticisms, we should not be swayed by them. 

Furthermore, beforehand we should understand the other person’s disposition. Only then will our sharing not lead to disputes. Otherwise, if both sides end up red-faced and part unhappily, it achieves no result and instead creates adverse conditions. Therefore, we must first understand the other. 

26問：請問師父，我現在信心歡喜，知道自己能往生了，喜歡聽別人講，也喜 歡給別人講，可是有人說：你沒受菩薩戒，不能給別人講。不知未受菩薩戒能 不能給人講？ 

答： 

不管有沒有受戒，甚至有沒有皈依，只要懂得阿彌陀佛的慈悲，就可以 隨緣、隨份、隨力去給人家講，把我們的法喜與別人一起分享，讓彌陀救度的 光明也普照到他們身上。

只是要注意的是：我們也要瞭解對方的根機，知道怎麼講對方才能信受， 因為我們的目的不是為了講而講，而是為了他能夠進入彌陀願海，能夠信受 彌陀救度。這樣的話，方便善巧非常重要了，怎樣才能使他接受，這個就是我 們所要注意的。 

我們是為了對方接受，不是為了名利。至於對方怎樣的評論，我們不會被 左右的。 

而且，在這之前，我們要瞭解對方的根性，講起來才不會產生爭執，不然 到最後面紅耳赤、不歡而散，這樣沒有達到效果，反而結了惡緣，所以要先瞭 解對方。 

Namo Amituofo!

December 31, 2025

Dec. 31, 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 59: 

What if, at the moment of death, one falls into a coma and does not know when Amitabha arrives to welcome them — how could they attain rebirth? 

Answer: 

This is something that simply cannot happen, and there is absolutely no need for concern. 

For example, in Record of Miraculous Responses to Buddha Recitation, vol. 3, p. 299, the account of Chiang Miaoxin tells of a person whose cerebral blood vessel ruptured and who remained unconscious for a full day and night. Upon awakening, she suddenly said, “Amitabha Buddha has come to receive me — I am going to be reborn!” This was true confirmation.

This demonstrates that although our brain may be unconscious, our spiritual consciousness is not. When Amitabha arrives to greet the person, they see him clearly and distinctly, and joyously accept Amitabha’s deliverance to his Pure Land. 

59 問：萬一臨終昏迷，佛來接而不知，如何往生？ 

答：這是不可能有的事，絲毫不必擔心。如《念佛感應錄》第三集第 299頁蔣 妙信，腦血管破裂，昏迷一天一夜，醒來突然說：「佛來接我，我要往生 了！」即是證明。說明肉體雖昏迷，神識不昏迷，佛來迎接，歷歷明見，隨佛往生。 

Namo Amituofo!