February 27, 2026

Feb. 27, 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 63: Can a person who has committed suicide attain rebirth if assisted with Buddha-recitation? 

Answer of Q63: Yes. Accounts of Responses to Buddha-Recitation, Volume 3, page 356, the case of Wu Shaozhen, serves as proof. 

63問：自殺的人助念能往生嗎？ 

答：能！《念佛感應錄》第三集第356頁吳紹貞即是其證。 

Namo Amituofo!

February 26, 2026

Feb. 26, 2026 

Short Dharma Teaching about the Grace of Deliverance 

救恩法語(二)之愛的心語 

Whatever you do, do it with single-minded focus, and do it from the heart — regard it as working for Amitabha Buddha, not just for people. In whatever I do, Amitabha works with me. 

Amitabha Buddha is able, through his great power at work within us, to accomplish everything—far beyond all that we ask or imagine. 

無論做甚麼，都要專心一意，且要從心裏做，像是為佛工作，不是為人工作。 我做的事，有佛與我同工。 

佛能以運行在我們當中的大能成就一切，遠超過我們所求所想的。

Namo Amituofo!

February 25, 2026

Feb. 25, 2026 

Short Dharma Teaching asking “What does life look like?” 

「人生之實相」 

“Those who break the precepts and commit sexual misconduct, upon death fall into hell, with no fixed time for release.”— Sutra of Parables 

破戒犯淫，死墮地獄，無有出期。《譬喻經》 

Namo Amituofo!

February 24 2026

Feb. 24 2026 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 54: Turning Rubble into Gold 

Master Shandao says, “Sentient beings who recite Namo Amitabha Buddha can immediately clear the offenses of many kalpas. When they die, Amitabha and the sacred assembly will naturally appear to welcome them. This cannot be impeded by any negative karma.” 

Therefore, Amitabha Buddha is also known as the Buddha of Unhindered Light. Amitabha’s powerful karma can change evil into good and transform an ordinary being into a sacred being. As a verse puts it, “As long as you exclusively recite Namo Amitabha Buddha, bits of rubble will be transformed into gold.”

54. 瓦礫變金喻 

善導大師說： 

眾生稱念，即除多劫罪；命欲終時，佛與聖眾自來迎接；諸邪業繫，無能礙者。 

所以，阿彌陀佛也叫無礙光佛。彌陀即是強緣，能夠轉惡成善、轉凡成聖，所 謂： 

但使迴心多念佛，能令瓦礫變成金。 

Namo Amituofo! 

February 23, 2026

Feb. 23, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

175. The Five Kinds of Difficulties (5 /5) 

In other words, the Easy Path is easy precisely because we can fully rely on Amitabha Buddha’s vow-power. The Easy Path is a path of other-power. Rebirth in the Pure Land depends entirely on Amitabha Buddha’s power. Thus, it is also called the path of horizontal transcendence. If one does not rely on the Amitabha’s power; but, instead relies on self-power, that is the Difficult Path—a vertical path of ascent. One is vertical ascent; the other is horizontal transcendence. One is self-power; the other is other-power. One is difficult; the other is easy. The difference between them is immense—indeed, worlds apart. 

Through the contrast between self-power and other-power, Master Tanluan expounds Nagarjuna Bodhisattva’s teaching of the two paths: difficult and easy. 

175 五種難 (5 /5)

換句話說，易行道之所以易，在於有阿彌陀佛的願力可乘；易行道就是他 力的法門，往生淨土靠的是佛力，所以也叫做橫超的法門。如果不是靠佛力， 而是靠自力，那就是難行道，是豎出的法門。一個是豎出，一個是橫超；一個 是自力，一個是他力；一個難行，一個易行，兩者顯然有很大的差別，而且是 天差地別。

曇鸞大師以「自他二力」的對比，詮釋了龍樹菩薩的「難易二道」。 

Namo Amituofo! 

February 22, 2026

Feb.22, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

175. The Five Kinds of Difficulties (4 /5) 

What is meant by the Easy Path? “ Simply relying on faith in Amitabha Buddha as the causal condition and aspiring to be born in the Pure Land are crucial.” The

word “simply” means “only” or “exclusively.” It indicates exclusive acceptance of Amitabha Buddha’s deliverance and the aspiration to be born in Amitabha’s Pure Land. If one does not exclusively recite Namo Amitabha Buddha; but instead, practices mixed methods or relies concurrently on other Buddhas or bodhisattvas, then it is no longer the Easy Path. 

“ Being transported by the power of Amitabha Buddha’s vows, one attains rebirth in his Pure Land. Sustained by the Buddha’s power, one immediately enters the rightly established group of Mahayana.” 

So long as one entrusts oneself to Amitabha’s deliverance and aspires for rebirth in his Pure Land, one can, after this very lifetime, be reborn in the Land of Ultimate Bliss. Upon reaching the Land of Bliss, because of the sustaining power of the Buddha, one immediately enters the rightly established group of the Mahayana and achieves non-retrogression.” 

“It is like joyfully riding in a boat over smooth water. Just as riding in a boat is easy and pleasant, so too is the Easy Path.” 

(to be continued tomorrow) 

175 五種難 (4 /5) 

所謂易行道，「謂但以信佛因緣，願生淨土」，這兩句是很關鍵的。「但」就 是「唯」的意思，唯一無二就是「但」。也就是唯一信受彌陀的救度，而願生彌 陀淨土；如果不是專一信受彌陀的救度，而是雜修其他的法門，或兼靠其他的 佛菩薩，那就不是易行道了。 

「乘佛願力，便得往生彼清淨土；佛力住持，即入大乘正定之聚。」只要信 受彌陀救度、願生彌陀淨土，就能夠乘著阿彌陀佛的願力，在這一輩子就往

生到極樂世界；到了極樂世界，因為有佛力的加持，使得當下就進入大乘正定 之聚，「正定即是阿毗跋致」，就是不退轉。 

「譬如水路，乘船則樂」，就好像坐船一樣，輕鬆快樂，這就是易行道。 

Namo Amituofo! 

February 21, 2026

Feb. 21, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

175. The Five Kinds of Difficulties (3 /5) 

The third chart presents these points in terms of corresponding contrasts:

1. Inner vs. outer: non-Buddhists represent outer paths; the bodhisattva Dharma is the inner path. 

2. Lesser vs. greater: Sravakas belong to the Lesser Vehicle; great compassion belongs to the Mahayana. 

3. Good vs. evil: reckless and evil persons obstruct the superior virtues of practitioners. 

4. Defiled vs. pure: inverted teachings are defiled, while pure conduct (brahma-carya) is undefiled. 

5. Self vs. other: one relies delusively on self-power; the other relies entirely on the Other power of Amitabha Buddha’s vows. 

Master Tanluan explains that all of the above obstacles are visible everywhere; therefore, this is called the Difficult Path. He then immediately elucidates the meaning of the Easy Path: 

The Easy Path refers to simply relying on the causal conditions of faith in Amitabha Buddha, aspiring to be born in the Pure Land; and, by relying on the power of Amitabha’s vows, attaining rebirth in the Pure Land. By fully relying on Amitabha Buddha’s power, one immediately enters the rightly established group of the Mahayana; and achieves non- retrogression. It is like joyfully traveling by water in a boat. 

(to be continued tomorrow) 

175 五種難 (3/5) 

第三組是相對的關係。

一、內外對：外道是其他宗教，內道是菩薩法。 

二、大小對：聲聞是小乘，大慈悲是大乘。 

三、善惡對：無賴惡人是惡，障礙了修行人的勝德。 

四、染淨對：顛倒法是染污的，梵行是清淨的。 

五、自他對：一是妄想靠自力，一是完全仗佛願力。 

曇鸞大師說，前面那些障難，到處可見，所以是難行道。 

緊接著，就闡釋易行道的內涵：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。 

Namo Amituofo! 

February 20, 2026

Feb. 20, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

175. The Five Kinds of Difficulties (2 /5) 

The first group explains matters in terms of “the age of the five defilements” and “a time when there is no Buddha in the world.” 

The first three difficulties belong to the “defilement of views”. 

The fourth—“inverted views of wholesome results that can ruin pure practice”— belongs to the “defilement of afflictions”. 

The fifth—“reliance solely on self-power, without the support of other-power”— corresponds to a time without a Buddha in the world, when there is no Buddha who serves as a superior supporting condition. What is meant by other-power is the power of Amitabha Buddha.

The second group analyzes the difficulties in terms of two kinds of obstructions— those of persons and those of teachings, as well as their general and specific relationships. 

Non-Buddhists, adherents of the Lesser Vehicle, and evil persons can create obstructions arising from persons. 

The fourth difficulty —“inverted wholesome results that can ruin pure practice”— is an obstruction arising from teachings, in which methods that cannot lead to liberation are mistakenly taken to be liberating. This is what is meant by inversion. 

The fifth —“reliance solely on self-power, without the support of other-power”— is the most fundamental and overarching difficulty among them all. This is because ordinary beings lack the strength to cultivate. Their afflictions are deep and their karmic obstacles heavy. 

Once they think of practice, all obstacles and habitual tendencies immediately surface. Not only is there no power for practice; but, one is also born in a time with no Buddha to rely upon. Under such conditions, attaining non-retrogression (avaivartika) is impossible. If there were a Buddha to rely upon, all of these difficulties would cease to exist. 

The third chart presents these points in terms of corresponding contrasts: 

(to be continued tomorrow) 

175 五種難 (2/ 4) 

這五種難可從三組來看： 

第一個組是就「五濁之世」(前四種)與「無佛時」(第五種)來講。

前三種是見濁，第四種「顛倒善果，能壞梵行」是煩惱濁；第五種「唯是自 力，無他力持」是無佛時，沒有佛做增上緣。所謂他力，就是佛力。 

第二組分「人」(前三種)、「法」(第四種)二障，與「總」(第五種)、「別」(前四 種)關係。 

前三種難分別是「外道、小乘、惡人」是「人」的障礙。第四種是「顛倒善 果，能壞梵行」是「法」的障礙，把不能成就解脫的法，錯當能解脫，那就顛倒 了。這四種難是「個別」的難。 

第五種「唯是自力，無他力持」，這是所有困難中最根本、「總」的困難。 因為凡夫修行沒有力量，煩惱深、業障重，一想起修行，所有的障礙、習氣就 都浮現了，不但修行無力，又生於無佛時，沒有佛可依靠，因此，想要得到阿 毗跋致不退轉的境界是不可能的。若有佛可依靠，所有困難就不存在了。 

第三組是相對的關係。 

Namo Amituofo! 

February 19, 2026

Feb. 19, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

175. The Five Kinds of Difficulties (1 /5) 

At the very beginning of the Commentary on the Treatise on Rebirth, Patriarch Tanluan states: “I respectfully examine the words of Bodhisattva Nagarjuna in the Ten Abodes Treatise, which says: When bodhisattvas seek non-retrogression , there are two paths: one is the difficult path, and the other is the easy path.” 

The word “respectfully” conveys carefulness, reverence, and the absence of arbitrariness or rashness. The phrase “I respectfully examine” indicates that Master Tanluan is not interpreting the Treatise on Rebirth based on his own personal opinions; rather, he is following and grounding his explanation in Bodhisattva Nagarjuna’s Ten Abodes Treatise, specifically the chapter on the Easy Practice. 

In the Easy Practice chapter, Nagarjuna explains that there are two paths by which Mahayana bodhisattvas seek non-retrogression: the difficult path and the easy path. 

The difficult path requires one to personally practice the six perfections and myriad virtuous deeds, over an extremely long period of time, and it carries the danger of retrogression. Nagarjuna speaks of the difficult path in terms of the hardship of practice itself. 

Master Tanluan, in his Commentary on the Treatise on Rebirth, goes further by examining the external environment, stating that in “the age of the five defilements, when there is no Buddha in the world,” there are five kinds of difficulties, namely: 

1. Non-Buddhist teachings may appear virtuous, and thereby confuse and disrupt the bodhisattva Dharma. 

2. Sravakas seek only self-benefit, obstructing great compassion. 

3. Reckless and evil persons undermine and destroy the superior virtues of others. 

4. Inverted views of wholesome results are capable of ruining pure religious practice. 

5. Reliance solely on self-power, without the support of other-power. 

Such conditions can be seen everywhere. It is like traveling by land—to proceed on foot is arduous and painful. 

(to be continued tomorrow) 

175 五種難 (1/ 5) 

曇鸞祖師《往生論註》開篇說：「謹案龍樹菩薩《十住毗婆沙》云：菩薩求阿 毗跋致，有二種道：一者難行道，二者易行道。」「謹」就是慎重的、恭敬的、不 隨便、不輕率。「謹案」二字，表示曇鸞祖師並非依他個人的見解來解釋這部 《往生論》，而是依循、根據龍樹菩薩《十住毗婆沙論》的《易行品》。 

在《易行品》中，龍樹菩薩談到大乘菩薩追求阿毗跋致有二種道：一是難行 道，二是易行道。「難行道」是要自己去實踐種種六度萬行，要經過漫長的時 間，而且有退墮的危險。龍樹菩薩是就修行的困難來說難行道，而曇鸞祖師 《往生論註》又進而從外圍環境來探討，說「五濁之世，於無佛時」，並提出五 種難：

一者外道相善，亂菩薩法；二者聲聞自利，障大慈悲；三者無賴惡人，破他勝 德；四者顛倒善果，能壞梵行；五者唯是自力，無他力持。 

如斯等事，觸目皆是。譬如陸路，步行則苦。 

Namo Amituofo! 

February 18, 2026

Feb. 18, 2026 

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

淨土短文 (一) 

The Buddhist scriptures say: “The compassion of the Two Vehicles is like cutting a body; the compassion of a bodhisattva is like cutting the flesh; the great compassion of the Tathagata penetrates deeply to the marrow of the bones.” 

The ancients said: “Heaven and earth share the same root with me; all things are one body with me.” 

At times, when circumstances and conditions arise, we give rise to a feeling of empathy and compassion. This is because, in the deepest depths of our mind, we are fundamentally one with the other. For example, when we see another person in pain, our own heart aches along with theirs. 

佛經說：「二乘之悲，如割肌膚；菩薩悲心，如割脂肉；如來大悲，深徹骨髓。」 古人云：「天地與我同根，萬物與我一體。」 

我們偶爾處境遇緣生起惻隱之心，也是因為在內心深處的深處與對方是一體 的，比如看對方疼，自己心也跟著疼。 

Namo Amituofo!

February 17, 2026

Feb. 17, 2026

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Answer to Q29: (4/4)

As mentioned a few days ago, Dharma Master Xin-Yuan in central Taiwan, often assists others with recitation. In one case, the person had already been dead for eight hours and his face had turned dark and ugly. The master explained Amitabha Buddha’s light to him. When he reached the third kind of light— “Unobstructed Light”—in a single instant, the deceased’s facial appearance suddenly became rosy and full. He said that this change was not gradual but instantaneous. Usually, when we assist with recitation, the facial appearance does change, but it changes gradually. This case changed suddenly, in a single moment.

He also spoke of another case: a person whose eyes were wide open, mouth gaping, face and body darkened; and who had already been dead for half a month before the family invited him. No one in the family practiced Buddhism. They were still burning spirit money and paper offerings, and the whole room was filled with thick, noxious smoke. 

Dharma Master Xin-Yuan explained the recitation of Namo Amitabha Buddha beside the deceased. Gradually, the deceased’s eyes and mouth closed, and the facial appearance turned rosy and pleasant. The whole process took only about an hour and a half. When the daughter returned, she asked in surprise, “Who is that? Could that be my mother?” You see—even after fifteen days, there could still be such a transformation, as if her consciousness was still there hearing the Dharma. It is truly inconceivable! Of course, this is a rather exceptional example.

 29問：

續答：(4/ 4)

       前幾天也講過，信願法師在臺灣中部常常為人家助念，其中有一個是已經死了八小時，面貌都已經烏黑難看，去給他開示彌陀的光明，當開示到第三種「無礙光」的時候，一剎那之間，亡者的臉相突然間變得紅潤而圓滿。他說這種轉變不是逐漸的，而是當下的。一般我們給人家助念，面相都會轉變的，但都是逐漸逐漸地轉變，可是這個是突然轉變，一剎那之間就轉變的。 

       他還說：有一個死後眼睛睜得很大，嘴巴張得也很大，臉和身體烏黑的，已經死了半個月才請他去；家裏的人沒有一個學佛，還在燒金銀紙箔，整個房間都烏煙障氣。

信願法師在亡者旁邊開示念佛，逐漸逐漸，亡人的眼睛合起來了，嘴巴也合起來了，面相也轉為紅潤好看，時間也只不過一個半小時。她的女兒回來就問了一句說：「那個是誰？會是我媽媽嗎？」你看，十五天了，還會轉變，好像她的神識依然在那裏聞法，那不可思議啊！當然這是比較特殊的例子。

Namo Amituofo!

February 16, 2026

Feb. 16, 2026

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Answer to Q29: (3/4)

As for whether rebirth has already occurred in the intermediate state before death—this is not the case. As long as we are still alive, we are not in the intermediate-body state. As explained the other day, once we are born as human beings, the living physical body is called the “present aggregate” (現陰). The moment of death is called the “death aggregate” (死陰). The period from death until the next rebirth is called the “intermediate aggregate” (中陰). When one enters rebirth, it is called the “birth aggregate” (生陰). The process of life consists of these four stages: present, death, intermediate, and birth.

A person who, in this very life, has faith in Amitabha Buddha and exclusively recites Namo Amitabha Buddha, does not pass through the intermediate stage at all. The moment the breath ceases, one goes directly to the Land of Ultimate Bliss.

 After death, the ālaya consciousness of ordinary people leaves their physical bodies. They are now in the death aggregate—but before rebirth occurs, this is called the intermediate body. Can an intermediate body attain rebirth? Yes, it can. Because the vows speak of “sentient beings of the ten directions.” “Sentient beings of the ten directions” includes all sentient beings without exception. An intermediate body is also a sentient being, just in the intermediate state. In the human world, we are human sentient beings; in the heavens, heavenly sentient beings; in hell, hell - sentient beings. All are “sentient beings of the ten directions.”

If someone has died and we know that in life they did not study Buddhism or recite Namo Amitabha Buddha, and they have already been dead for several hours, or even one or two days, we should still seize the opportunity of the intermediate state. At their side, we explain the Buddha-recitation Dharma to them and then recite Namo Amitabha Buddha together. If we fail to seize this chance, they may fall into hell. However now, with conditions coming together, they too can be reborn in the Land of Bliss.

(to be continued tomorrow)

 29問：

 續答：(3/ 4)

     臨終之前是不是中陰已經往生呢？不是這樣的，我們還存在的話，就不算中陰身。前天也講過，我們已經轉生為人，生命的肉體叫做現陰；死的那一剎那叫做死陰；那麼，由死到轉胎這一段時間，叫做中陰；到去轉生的話，叫做生陰。我們生命體的過程分為四個階段：現陰、死陰、中陰、生陰。 

       一個現生信佛念佛的人，是不經過中陰身的，一斷氣就到極樂世界去。 

       一般人死後，阿賴耶識離開肉體，離開這個死陰，還沒有轉生，這個叫中陰身。那中陰身能往生嗎？也能往生！因為「十方眾生」嘛，「十方眾生」，任何眾生沒有不包括在裏面的，中陰身也是眾生啊，只是他是在中陰的眾生而已。我們在人間，就是人間的眾生；在天上，天上的眾生；在地獄，地獄的眾生，都是「十方眾生」。 

       如果一個人死了，我們曉得他在生沒有學佛念佛，他死了已經好幾個小時，甚至一兩天了，也要把握這個中陰的機會，在他旁邊為他開示念佛法門，然後大家一起念佛，因為這個時候再不把握，就要到地獄啊，現在因緣和合，也能往生極樂世界。

Namo Amituofo!

February 15, 2026

Feb. 15, 2026

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Answer to Q29: (2/4)

For example, if heavy snow falls on land, it accumulates and becomes thicker and thicker; but if it falls into the Pacific Ocean, it is as if it never fell at all. The Pure Land teaching works in just this way.

So is it ultimately the elimination of karma or rebirth while carrying karma? Whether we speak of “carrying karma” or “eliminating karma,” these are only provisional, elementary theoretical explanations. Once one reaches the Land of Ultimate Bliss, one will naturally know. However, the Pure Land path is fundamentally a path of eliminating karma. If karma were not eliminated, how could one leave samsara? For instance, if you kill someone, a life must repay a life; if you owe money, the debt must be repaid. If that life is not repaid and the debt not settled, how could you leave? Therefore, repayment must come first—and from the standpoint of this repayment, it is called elimination.

Then do we still have karma? Yes, we do, because we have not yet cut off greed, anger, and delusion. Sometimes our tempers flare and ignorance arises, creating enmity with others. Even if we later regret it deeply, the resentment has already been formed. Yet this does not obstruct rebirth; one can still be reborn.

Moreover, Amitabha Buddha’s embracing light receives beings and has a particular function. It prevents the karmic resentments formed with others from obstructing us at the time of death. Therefore, in many places The Collected Writings of Master Yin Guang speaks of “rebirth with residual karma.” However, this was not Master Yin Guang’s ultimate intent. In one place he says: here it is called “carrying karma,” but once there, there is no karma. Where does the karma go once there? It is all completely eliminated by Amitabha Buddha.

(to be continued tomorrow)

29問：

 續答：(2/ 4)

譬如說，大雪如果下在陸地，就越積越厚，可是如果下在太平洋中，有等於沒有，淨土法門就是如此。 

       那這樣到底是消業還是帶業？我們在這裏論帶業也好，論消業也好，這個都是一種初級理論上的講法，到極樂世界自然就知道。不過徹底講起來，淨土法門是消業的法門，如果業不消，你怎麼能離開輪迴？比如說你殺了一個人，殺人償命，欠債還錢，你命不償、錢不還怎麼離開呢？所以要先償還，就這個償還的情形來講，就是消。 

       那我們還有沒有業？還有，因為我們未斷貪瞋癡，有時候脾氣爆發起來，跟人家起無明，事後，儘管再怎麼反悔，已經跟人家結了怨了。可是不障礙，照樣往生。 

       同時，阿彌陀佛的光明攝取，有一種作用，就是使我們臨終的時候，跟人家結的怨業不來障礙，所以，《印光法師文鈔》裏好多地方都在談帶業往生，但這不是印光大師的本意，有一個地方印光大師就說：在這裏說是帶業，到那裏就沒有業了。到那裏業到哪裡去了？通通被阿彌陀佛消掉了。

Namo Amituofo!

February 14, 2026

Feb. 14, 2026

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 29: Venerable Master, when a Buddha-reciter’s ordinary mind and the Buddha’s mind become one, rebirth is decisively assured in the present moment. Then, while this physical body still exists, is this what is called “rebirth with residual karma”? Does this mean that before the time of death the intermediate state (bardo) no longer exists? And is there still the suffering of dying?

Answer to Q29: (1/4)

The existence of Amitabha Buddha is precisely to bear the karmic offenses we have accumulated through countless lifetimes and to repay the debts we have incurred over innumerable kalpas. Where are the vows Amitabha Buddha made, and the bodhisattva virtues he accumulated over immeasurable eons? They are right here. His merit and virtue are meant to repay our karmic offenses. If he could not repay the karmic debts we owe others from previous lives, how could we ever leave the Saha world? Therefore, before this, Amitabha Buddha must first repay them for us. Within our faith, aspiration, and exclusive recitation of Namo Amitabha Buddha, the karmic debts accumulated over countless lifetimes are repaid by Amitabha Buddha.

As long as the physical body still exists, there will naturally still be greed, anger, and delusion, and one may continue to create other karma. However, this karma is no longer an obstacle to rebirth. 

(to be continued tomorrow)

29問：請問師父，念佛人凡心佛心成為一體，當下往生決定，那我們現在肉體存在之間就叫做帶業往生嗎？是不是臨終以前中陰已經沒有了？還有沒有死苦的折磨？

 答：(1/ 4)

阿彌陀佛的存在是為了承擔我們累生累劫的罪業，償還我們累生累劫的債務，阿彌陀佛所發的願，兆載永劫所累積的菩薩德行在哪裡？就是在這裏，他的功德，就是要償還我們的罪業，如果他不能償還我們生生世世欠人家的業債，我們怎麼能夠離開娑婆？所以，在這之前，阿彌陀佛一定要先為我們償還，我們信願稱名之中，累生累劫的罪業，就被阿彌陀佛償還了。

        如果肉體還存在，自然就有貪瞋癡，還會造其他的業。可是這些業已不是往生的障礙了。

Namo Amituofo!

February 13, 2026

Feb. 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

Q: If a person dies an untimely or sudden death, can they still attain rebirth through assisted recitation?

A: Yes. In Records of Responses to Recitation of the Buddha’s Name, Volume 3, page 361 records Gao Hongbo’s death from a fall from a building; page 366 records Zhu Bifa’s death in a car accident; page 349 records Chen Weiguo’s death by homicide; and page 352 records Shang Hansheng’s sudden death. All attained rebirth through assisted recitation. These are all proofs.

62問：遭橫難橫死的人，助念也能往生嗎？

答：能！《念佛感應錄》第三集第361頁高宏博墜樓、第366頁朱必發車禍、第349頁陳偉國他殺、第352頁尚漢勝猝死，皆由助念往生，都是證明。

Namo Amituofo!

February 12, 2026

Feb. 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

Those who have received grace should share compassion and forgiveness with one another, just as the Buddha shares compassion and forgiveness with us. They should embrace and accept one another, just as the Buddha embraces and accepts us.

In all things share a heart of: trust, kindness, mercy, forbearance, humility, gentleness, patience, and gratitude.

Be mindful in caring for one another. Do your utmost to be good to those who are in need of help.

In love and faith, in speech and conduct, and in purity in every respect, be an example to all.

Kind words are like a honeycomb, they bring sweetness to the heart and healing to the bones. Only loving-kindness can truly edify and uplift people.

Do not slander or contend. Always seek peace, and show great kindness, consideration, humility, and gentleness toward all.

蒙恩的人，彼此慈愍、饒恕，如佛慈愍、饒恕我們；彼此包容、接納，如佛包容、接納我們。

凡事要存相信、恩慈、憐愍、包容、謙虛、溫柔、忍耐、感謝的心。

無論對什麼人，要用心彼此關懷。要盡你的力量，向需要幫助的人行善。

無論在愛心、信心，言語、行為，和純潔各方面，都要作眾人的榜樣。

良言如同蜂房，使心覺甘甜，使骨得醫治。唯有愛心能造就人。

不要誹謗，不要爭競，總要和平，向眾人大顯恩慈體貼、謙卑柔和。

Namo Amituofo!

February 11, 2026

Feb. 11, 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 break the precepts will fall into the Three Wretched Realms. (The Shastra of the Great WIsdom Paramitas)

破戒者，墮三惡道中。《大智度論》

Namo Amituofo!

February 10, 2026

Feb. 10, 2026

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 53: Reciting Amitabha’s Name is Like Having a Meal or Taking Medicine

To recite Amitabha’s Name is like taking food or medicine.

Food staves off hunger while medicine cures an illness, no matter who the person taking it may be. However, for those who are plagued by karmic afflictions, taking medicine may not be effective.

Fortunately, Amitabha’s Name is known as Agada medicine, which is the panacea for all illnesses. Nothing can undermine its potency. It can overcome and eradicate any obstacles that are in its way

53. 吃飯吃藥喻

念佛如吃飯，飯不問你是何人；念佛如吃藥，藥不問你是何人 — 當然，業障之人可能服藥不靈。但就阿彌陀佛來說，他無有障礙，也不受障礙，且能化除障礙。

Namo Amituofo!

February 9, 2026

Feb. 9, 2026

Important Knowledge in the Pure Land Teaching

淨土小常識

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

The Pure Land Dharma is a path of other-power. Buddha-nature dissolves all oppositions and distinctions. Master Ouyi said that the entire Pure Land teaching can be summed up in four words: “Realizing the other as self.” This means clearly understanding that the other is oneself—that Amitabha Buddha is oneself, and what belongs to Amitabha Buddha belongs to oneself.

The Path of Sages retains the traditional emphasis on self-power. Contemporary Buddhism still often speaks this way, emphasizing “actual practice;” as if reciting Namo Amitabha Buddha does not count as real practice. This reflects a failure to understand this principle—a failure to understand that such a form of cause and effect truly exists.

174 因果的分類 (續 11 /11)

       淨土法門就是他力法門。佛性是泯滅一切的，對立、分別都泯滅了。蕅益大師說，淨土法門全部說起來其實就四個字──「了他為自」，就是明瞭他就是我，阿彌陀佛就是我，阿彌陀佛的就是我的。

       聖道門還有這種傳統的思想，是自力為主；現在的佛教好像都還是這樣講，講實修，好像念佛就不算實修，只念佛不算是修行。這是不明白這個道理，不明白天下還有這樣一種因果。

Namo Amituofo!

February 8, 2026

Feb. 8, 2026

Important Knowledge in the Pure Land Teaching

淨土小常識

174 - The Classification of Cause and Effect (10/11)

The reason “other-cause, self-result” can occur is that sentient beings exclusively recite Namo Amitabha Buddha, and fulfill a special condition. Amitabha Buddha has made the vow: “As long as sentient beings exclusively recite Namo Amitabha Buddha, I give them all my merit.” There is a giver and a receiver. It is like a special password or program setting: when the reciter satisfies the condition, they immediately receive Amitabha Buddha’s merit.

The relationship between other Buddhas and us is somewhat like that of teacher and student. They teach us, but we still must practice ourselves. The relationship between Amitabha Buddha and us is more like that of father and child. All the merit he has accumulated becomes our own.

Ultimately, self and other are originally nondual. From the standpoint of the ultimate meaning of the Dharma, self is other, and other is self; the difference lies only in the point of entry.

174 因果的分類 (續 10 /11)

             產生「他因自果」這樣的現象，也是因為眾生念了佛，滿足了這樣特殊的一個因；然後阿彌陀佛又發了這樣的願──「眾生只要稱念我的名號，我的功德就全部給他」。有一個施者，有一個受者。就像一個特別的密碼、程序設定，念佛的人滿足了這樣的程序設定，當下就得到阿彌陀佛的功德。

       所以，諸佛和我們的關係有點像師生，他教會了我們，但還是需要我們去做。阿彌陀佛和我們的關係更像是父子，他所積累的一切功德都成為我們自己的。最究竟來講，自他本來是不二的。從佛法了義的角度來說，自也是他，他也是自，只不過入手不同。

Namo Amituofo!

February 7, 2026

Feb. 7, 2026

Important Knowledge in the Pure Land Teaching

淨土小常識

174 - The Classification of Cause and Effect (9/11)

“Self-cause, self-result” is like a person starting a business: they endure hardship, make accurate decisions, and ultimately earn money—all of it is the result of their own efforts.

Another example is a “second-generation rich” child. The child did not go through the father’s struggles or hardships to earn wealth, yet all of the father’s accumulated wealth comes into the child’s hands. This is “other-cause.” From a phenomenological perspective, this appears to be so; but in essence, it is still “self-cause, self-result,” because the child must possess sufficient merit to be born into a wealthy family.

Thus, “self-cause, self-result” and “other-cause, self-result” are distinctions made at the level of appearance.

Pure Land practice closely resembles this situation. By exclusively reciting Namo Amitabha Buddha, even if we have not practiced the Six Paramitas , myriad virtues, nor accumulated great merit ourselves; simply by exclusively reciting Namo Amitabha Buddha, we attain the result.

Therefore, the Pure Land tradition is “other-cause, self-result;” while the Path of Sages is “self-cause, self-result.”

174 因果的分類 (續 9 /11)

       「自因自果」，就好比一個人創業賺錢，自己付出多少辛苦，決策很準確，最後就賺了多少錢，這都是自己賺來的。

       還有一種是「富二代」，這個孩子並沒有經過他父親的過程，沒有千辛萬苦地去賺錢。但是，他父親一切努力的財富，都到了他手上，這就是「他因」。這是就現象來分析的，本質來說還是「自因自果」。因為這個小孩，他本身有這樣的福德，才會投胎到富貴之家。

       所以，「自因自果」和「他因自果」，是就現象來說的。 淨土宗的修行和這種情況很像，我們只是念佛，並沒有經過六度萬行，也沒積累任何的功德，只是念佛就得到了。

       所以，淨土宗是「他因自果」，聖道門是「自因自果」。

Namo Amituofo!

February 6, 2026

Feb. 6, 2026

Important Knowledge in the Pure Land Teaching

淨土小常識

174 - The Classification of Cause and Effect (8/11）

(5) Augmentative Results Affecting Others

The previous category concerns the environment; this one concerns other people. The most typical example is the saying: “When one person attains the Way, even the chickens and dogs ascend to heaven.”

III. Pure Land Classification of Cause and Effect

The Pure Land tradition has a distinctive system of classification: “self-cause, self-result” and “other-cause, self-result.”

“Self-cause, self-result” means that one creates a cause oneself, produces the result oneself, and personally bears the outcome. One reaps what one sows.

“Other-cause, self-result” means that one person creates the cause, and the result that should properly fall upon that person, due to special conditions, manifests in another person. This may seem contrary to common sense, yet such phenomena do exist in the world.

174 因果的分類 (續 8 /11)

（五）與他增上果

       前面是講環境，與他增上果是講旁人的，最典型的就是「一人成道，雞犬升天」。

三、淨土宗因果分類

       淨土宗特有的一種分類方法：一個是「自因自果」，還有一個是「他因自果」

       「自因自果」，就是自己做的，產生了果報，自己承受，自作自受。

       「他因自果」，就是某一個人做的，果報應該產生在他身上，但是一種特別的因緣，這種果報在另外一個人身上展現出來了。按說這有點不符合常理，但是世間就有這樣的事。

Namo Amituofo!

February 5, 2026

Feb. 5, 2026

Important Knowledge in the Pure Land Teaching

淨土小常識

174 - The Classification of Cause and Effect (7/11)

(4) Augmentative Result

An augmentative result involves not only an individual’s consciousness; but, also the shared karmic environment that is summoned. When a person has strong causal power, it changes not only their body but also their surroundings. “Augmentative” means exceeding or transforming the original conditions.

There is a saying: “When someone enters deep samādhi in the mountains, the grasses and trees there flourish; so, when cattle and sheep eat them, their coats become glossy.” If someone practices meditation deeply while on a mountain, all the vegetation there thrives, and animals that feed on it become radiant. This is an augmentative result.

It can also be described as a positive field of energy: it changes not only the person themselves, but also the surrounding environment.

174 因果的分類 (續 7 /11)

（四）增上果

       增上果，不只是這個人的神識，包括所感召的共業環境。一個人如果有強的因，改變的不只是身體，也會改變他處的環境。增上，也就是超出了他本來的情況。

       有一句話叫「入定山中之草木，牛羊食之毛光澤」，山上如果有一個人入定，修持得很好，山上所有的草都會長得很好，牛羊吃了之後，牠身上的毛也會充滿了光澤，這就是增上果。也可以說是好氣場，改變的不只是這個人本身，也改變了周圍的氣場。

Namo Amituofo!

February 4, 2026

Feb. 4, 2026

Important Knowledge in the Pure Land Teaching

淨土小常識

174 - The Classification of Cause and Effect (6/11)

(3) Ripened Result

A ripened result refers to causes created in this life, whose results do not appear in this life; but, manifest in future lives. Likewise, what one experiences in this life is not necessarily the result of causes created in this life, nor necessarily from the immediately preceding life—it may come from two or three lives earlier.

The cause and result do not have to occur in the same life, nor even in consecutive lives. As the sutras say:

 “Even after hundreds of thousands of kalpas, karma once created does not perish. When conditions converge, one must receive its result.”

 This expresses the meaning of ripened results.

174 因果的分類 (續 6 /11)

（三）異熟果

       異熟果，就是這一世造的因，果不在這一世展現，而是在後世展現；這一世遭受的事情，不一定就是今世造的因，也不一定是前一世，可能是前兩世、三世造的因。不是在同一世，也不一定就是連著的一世，總之是多生之後，佛經說「假使百千劫，所作業不亡。因緣會遇時，果報還自受」，有點這個意思。

Namo Amituofo!

February 2, 2026

Feb. 2, 2026

Important Knowledge in the Pure Land Teaching

淨土小常識

174 - The Classification of Cause and Effect (4/11)

II. Five Types of Cause and Effect

There is another, more detailed classification that divides cause and effect into five types:

 Immediate result, equally-flowing result, ripened result, dominant result, and dominant result affecting others.

(1) Immediate Result

What is an immediate result? For example: pushing a book is the cause; its movement is the result. Insulting someone is the cause; their anger is the result. Studying is the cause; being able to apply what one has learned is the result.

These are actions of body, speech, and mind whose results can be seen immediately. They are called “immediate results”—their benefits are obtained in the present life, visible to one’s own eyes. This classification is based on temporal sequence.

174 因果的分類 (續 4 /11)

二、五種因果

      還有一種分類方法比較複雜，分成五種因果：現法果、等流果、異熟果、增上果、與他增上果。

（一）現法果

       什麼是現法果？比如一本書，推它是因，它移動是果；罵你是因，你生氣是果；學習是因，學以致用是果。

       我們當下身口意去做，馬上就能見到，這叫「現法果」，現世就得到受用了，現世眼睛看得到的。這是從時間序列上分的。

Namo Amituofo!

February. 3, 2026

Feb. 3, 2026

Important Knowledge in the Pure Land Teaching

淨土小常識

174 - The Classification of Cause and Effect (5/11)

(2) Equally-Flowing Results

Equally-flowing results are not directly visible. For example, why does one person love smoking and become addicted as soon as they smoke cigarettes, while another person never becomes addicted no matter how much they smoke? Today, tests may reveal that someone has a “smoking addiction gene.” Where does this gene come from? It also comes from past lives.

It is like a teapot that has brewed tea. Even after the tea is poured out, the flavor of the tea remains. A person’s habitual tendencies from previous lives continue into the next life, invisible to our eyes and unknown to us. This flowing continuity from previous lives is called “equally-flowing.”

Understanding this allows us to explain many things that otherwise cannot be explained—including affinities between people. Why do we feel comfortable with one person and uncomfortable with another? This too, is an equally-flowing result. In past lives, one formed wholesome affinities with one person and unwholesome affinities with another; and these persist into the present.

Here we infer the cause from the result, the present result verifies the cause from past lives. If someone is exceptionally strong in a certain area in this life, it must be influenced by habitual tendencies from the most recent previous life.

The human body is a composite, that is very much like a house; inside the house lives the owner—the consciousness. Consciousness is neither one nor many, neither singular nor multiple; it cannot be measured numerically.

Consciousness and Buddha-nature are inseparable, like waves and water. Waves are water—just one form that water takes under certain conditions of time and space. Water can also become steam or flow as a river. Buddha-nature is the most fundamental essence. Whether beings are deluded or not, Buddha-nature itself never changes.

174 因果的分類 (續 5 /11)

（二）等流果

       等流果就是看不到的。比如一個人，他為什麼喜歡抽煙呢？而且煙一到手再也放不下了；而有的人，讓他怎麼抽都不上癮。現在經常說，經過檢測之後發現這個人有煙癮基因。這個基因從哪來？也是從前世來的。就像一把壺，泡過茶之後，即便把茶倒了，還會有茶葉的味道。一個人前世的習氣會一直留存到下一世，我們的眼睛不可見、不知道，這是從前一世流過來的，叫等流。

       如果知道這樣，就能解釋很多現在解釋不了的事。包括人與人之間的緣分也是如此，為什麼看這個人很順眼，看那個人就不順眼？這也是等流果。過去世和這個人結了善緣，和另一個人結的是惡緣，一直存到現在。

      這是以果來驗因，以果可以驗證他前世的因。一個人既然這一世在某一方面特別強，一定是在離得最近一世的某種習氣在影響著他。人的身體是和合而成的，但是人這個身體只是一個房子；房子裡住了一個主人──神識。神識非一非異，也不是一，也不是多，不能用數量去衡量。

       神識和佛性是一體不離的，就像波與水的關係。波也是水，只是水的一種表現形式，在那樣時空，顯現波的樣子；但水可以成為水蒸氣，也可以成為河裡的水。佛性是最本質的，不管是眾生顛倒還是不顛倒，佛性都沒有變。

Namo Amituofo!

February 1, 2026

Feb. 1, 2026

Important Knowledge in the Pure Land Teaching

淨土小常識

174 - The Classification of Cause and Effect (3/11)

When Shakyamuni Buddha was in this world, there was a dove that a hunter was about to shoot. The dove suddenly flew into the Buddha’s robe and immediately felt a deep sense of safety. This is the Buddha’s giving of fearlessness.

What is the result of giving fearlessness? It allows a person to live in peace and security, without fear and free from being startled. 

The practice of patience results in a dignified, upright, beautiful, and majestic appearance.

The Larger Sutra of Immeasurable Life precisely describes the causal process and resulting fruition of Amitabha Buddha. It explains how, in his causal stage, Bodhisattva Dharmākara practiced step by step. Upon attaining the fruition of Buddhahood, his Land of Ultimate Bliss, spiritual powers, and virtues came to be. All of this is an exposition of cause and effect, and it all belongs to transcendent cause and effect.

174 因果的分類 (續 3 /11)

       佛在世的時候，有一隻鴿子，獵人正準備射擊牠，這隻鴿子一下就跑到佛的衣服裡，牠就能感覺到特別安穩。這就是佛的無畏布施。

       無畏布施得到的果是什麼？就會讓一個人過得很安穩，沒有驚怖，不驚不怖，不受驚嚇。

       忍辱，能得端正的果，漂亮莊嚴。

       《無量壽經》就是在講阿彌陀佛因緣果報的過程，講因地的法藏菩薩是怎麼一步步修行的，然後在果地上成佛之後，他的極樂世界是怎麼樣的，他自己有什麼樣的神通道力。這就是在講因果的，這些都是出世間的因果。

Namo Amituofo!

January 31, 2026

Jan. 31, 2026

Important Knowledge in the Pure Land Teaching

淨土小常識

174 - The Classification of Cause and Effect (2/11)

Generosity is divided into three categories: Material giving,Dharma giving, and Giving fearlessness.

1.Material giving is the giving of wealth. Its result is the acquisition of wealth.

2.Dharma giving : when one shares the Dharma, it leads to gaining the Dharma. This can also be called gaining wisdom. Attaining the Dharma relies on wisdom, and various conditions will arise that allow one to encounter the Buddhadharma. When a person shares the Dharma with others, the corresponding result is that the Dharma will, in turn, benefit the person who is sharing. 

3. Giving fearlessness - suppose a little mouse suddenly runs to my feet. A mouse crossing the street is something everyone wants to kill. I wrap it gently in my clothing. Someone asks me, “Is the mouse there?” I say, “No.” At the same time, I softly comfort the mouse: “You need not worry or be afraid.” Another example is protecting and comforting someone who is suffering greatly and in urgent need of reassurance.

174 因果的分類 (續 2 /11)

       布施分三種：財布施、法布施、無畏布施。

       財布施是施捨錢財，果就是獲得財富。

       法布施，有這個因，就會得法，也可以說是智慧，得法也靠智慧，就會有各種各樣的因緣，讓他得到佛法。他布施佛法，那反過來，就會有果報，法就會來找到他。

       無畏布施，比如有一隻小老鼠，突然跑到我腳底下，老鼠過街，人人喊打。我就用衣服一裹，別人問我：「老鼠在不在？」我就說：「不在。」還很溫和地安慰老鼠：「別抖了，別害怕。」再比如，在一個人很痛苦、很需要安慰的時候，去保護他、安慰他。

Namo Amituofo!