April 29, 2026

Apr. 29, 2026 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 59: Pundarika Flowers

Amitabha-reciters are praised as “ pundarika flowers” in The Contemplation of Infinite Life Sutra, it says, “You should know that those who recite Amitabha’s Name are like pundarika flowers among humankind.” 

A Pundarika is a big white lotus flower with a thousand petals. It is the most rare and precious flower. The Nirvana Sutra says, “[Shakyamuni] Buddha is also known as a pundarika flower.” This means that by exclusively reciting Namo Amitabha Buddha in our present life, we become as rare and precious as a white lotus flower. 

Master Shandao explained that “a pundarika flower among humankind” means “a good , splendid, superior, precious, and most extraordinary person”. Such a person surpasses other sentient beings of the Three Domains and the Six Realms and is no longer an ordinary being trapped in samsara. He will surely attain Buddhahood, just like Shakyamuni Buddha, our great Pundarika. Amitabha-reciters are thus exalted as being like pundarika flowers. 

59. 芬陀利花喻 

經典中又讚歎我們為「芬陀利華」。 《觀無量壽經》說：「若念佛者，當知此人，則是人中芬陀利華。」 

「芬陀利華」就是大白蓮花，「芬陀利華」也是佛的另一種名稱，《涅槃經》說： 「佛亦名為大芬陀利。」意思是說我們現在在這裏念佛，我們就是人中的芬陀 利花。 

善導大師解釋「人中芬陀利華」就解釋為人中的「好人、妙好人、上上人、稀有 人、最勝人」，是說他是超越三界六道的眾生，已經不是輪迴的凡夫了，將來 必定如同大芬陀利花那樣地成佛，所以讚歎念佛人是人中的芬陀利花。 

Namo Amituofo!

April 28, 2026

Apr. 28, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

180. Attaining Buddhahood in Ten Kalpas (3 /3) 

Master Tanluan, in his Verse in Praise of Amitabha Buddha, says: 

Since Amitabha attained Buddhahood, ten kalpas have passed; Yet his lifespan is immeasurable. 

The radiant wheel of his Dharma-body pervades the Dharma-realm, Illuminating the darkness of the deluded world—therefore I bow in reverence. 

Master Shandao, in his In Praise of the Dharma Rites, also says: 

Since he sat in perfect enlightenment, ten kalpas have passed; His mind embraces the Dharma-realm and shines with compassionate light. 

From this we can see that the teaching of ten kalpas since Buddhahood is more suited to our capacities, and more effective in guiding sentient beings to faith and acceptance. It provides a concrete concept while also revealing that, although only ten kalpas have passed since Amitabha attained Buddhahood, his lifespan is immeasurable. Therefore, the opportunities for him to widely liberate sentient beings in the future are likewise immeasurable. For beings throughout the endless future—no matter the era or the circumstances—there will always be the opportunity to receive Amitabha’s saving deliverance. 

180 十劫成佛 (續 3 /3 ) 

曇鸞大師〈讚阿彌陀佛偈〉說： 

成佛以來歷十劫，壽命方將無有量， 

法身光輪遍法界，照世盲冥故頂禮。 

善導大師《法事讚》亦說： 

正坐以來經十劫，心緣法界照慈光。 

可知，成佛十劫對我們來講比較契機，比較容易接引眾生來信受。因為有 一個具體的概念，同時也顯示既然阿彌陀佛成佛以來才十劫而已，他的壽命 是無有限量的，可見未來廣度眾生的機會也是無有限量，盡未來的眾生，不 管哪個時代，哪個時節，都有受彌陀救度的機會。 

Namo Amituofo! 

April 27, 2026

Apr. 27, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

180. Attaining Buddhahood in Ten Kalpas (2 /3) 

From the standpoint of the Sacred Path (Self-Power path), the teaching of Amitabha attaining Buddhahood in the distant past is emphasized. Why? Because the Sacred Path involves cultivating practice in this Sahā world through one’s own effort, in order to realize one’s Buddha-nature and attain Buddhahood. Since Buddha-nature is equal in all beings and beyond the distinctions of time, it does not belong to the past or the future; it is eternally present. In truth, there is neither past nor future, and even the notion of the present ultimately does not apply. 

From the standpoint of the Pure Land path, however, the emphasis is on Amitabha’s attainment of Buddhahood ten kalpas ago. This is because ordinary beings who have not yet realized their Buddha-nature naturally perceive distinctions. To accord with the capacities of ordinary beings, there must be a definite number that people can understand, recognize, believe in, and rely upon. Therefore, both the Larger Sutra and the Amitabha Sutra clearly state that Amitabha Buddha attained Buddhahood ten kalpas ago. The patriarchs in the Pure Land lineage have likewise explained it in terms of ten kalpas. 

(to be continued tomorrow) 

180 十劫成佛 (續 2 /3 )

若以聖道門來說，聖道門重視久遠劫。為什麼？因為聖道門是在娑婆世 界以自力修行來領悟佛性，證悟佛果。而佛性平等，在時間上平等，不屬過去 跟未來，永遠都是現在，正是沒有過去也沒有未來，其實也沒有現在。 

若以淨土門來說，淨土門重視十劫的成佛。因為還沒證悟到佛性的凡夫 眾生，都有差別的觀念，要符合凡夫的根機，必須要有一個數目，可以去了 解、認識、信仰跟依靠。所以《大經》和《小經》也都揭示彌陀成佛以來是十劫， 淨土宗傳承祖師的說法，也是以十劫來說。 

Namo Amituofo! 

April 26, 2026

Apr. 26, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識

180. Attaining Buddhahood in Ten Kalpas (1 /3) 

The Amitabha Sutra states: 

“Since Amitabha Buddha attained Buddhahood, ten kalpas have now passed.” 

The Larger Sutra likewise says: 

“Since attaining Buddhahood, ten kalpas have elapsed.” 

Regarding the time when Amitabha Buddha attained Buddhahood, there have traditionally been two explanations: the “ten-kalpa Buddhahood” view and the “Buddhahood since the distant past” view. 

According to the Three Pure Land Sutras, Amitabha Buddha attained Buddhahood ten kalpas ago. However, according to the Lotus Sutra and the Surangama Sutra, Amitabha Buddha had already attained Buddhahood in the inconceivably distant past. Then, from the perspective of the Pure Land school, which explanation is correct ? 

(to be continued tomorrow) 

180 十劫成佛 (1 /3 ) 

《阿彌陀經》說：「阿彌陀佛成佛以來，於今十劫。」 

《大經》亦說：「成佛以來，凡歷十劫。」 

關於阿彌陀佛成佛的時間，自古以來便有「十劫成佛說」與「久遠成佛 說」。依淨土三經，阿彌陀佛是十劫以前成佛；但是依《法華經》、《楞嚴經》， 阿彌陀佛在久遠劫就已經成佛了。 

那麼，以淨土宗來說，是重視哪個說法呢？ 

Namo Amituofo!

April 25, 2026

Apr. 25, 2026 

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

淨土短文 (一)

13. (continued 5 /5) 

“Assurance of Buddhahood” : non-retrogression, destined for Buddhahood in one more lifetime, and part of the great assembly. 

Non-retrogression: with immeasurable life one continues living and progressing toward Buddhahood. 

Rightly Established Group: with the status of a bodhisattva. A beginner (first stage of faith) bodhisattva must possess the ten wholesome actions. The “three virtuous stages” and “ten sage stages”: even the ten faith stages are still considered ordinary beings, called “inner ordinary beings.” 

Those before the first stage of faith are called “outer ordinary beings,” referring to ordinary beings immersed in the ten evils. 

13. (續 5 /5) 

正定聚──不退轉、等正覺、補處、大會眾。 

不退：壽命無量，一直活著，一直進步，不成佛成什麼？ 

正定聚：決定成佛之菩薩身份。初信位菩薩須具足十善。三賢十聖，十信猶是 凡夫，謂之內凡夫。 

初信外謂之外凡夫，此指十惡凡夫。 

Namo Amituofo! 

April 24, 2026

Apr. 24, 2026 

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

淨土短文 (一) 

13. (continued 4 /5) 

Amitabha Buddha and I share one life (in the great compassion of non-duality). The Forty-eight Vows—each and every vow is for saving sentient beings. Therefore, upon rebirth one quickly attains immeasurable light and immeasurable life. 

Immeasurable Life (longevity) is the foundation, like a bowl. Infinite light (wisdom) is like the food within it. Without immeasurable life wisdom would have no foundation on which to stand. 

Faith in the Eighteenth Vow is a primary cause; attaining the benefits of the Thirty-third and Thirty-fourth Vows is a result (distinct benefits).

The benefit of transforming evil into good: the Thirty-third Vow brings about a gentle and supple body and mind. A gentle mind is relatively shallow; a compassionate mind is deeper. This is the initial stage of compassion in which a more enlightened mind arises. 

Faith is born through great compassion. Though one may lack power, Amitabha Buddha’s great compassion gives rise to a gentle and pliant heart. 

The “non-arising dharma patience” of the Thirty-fourth Vow: the three kinds of patience—joy, awakening, and faith. “Patience” here means acceptance and firm acknowledgment. All profound Dharaṇīs arise from receiving Amitabha’s unsurpassed merit. 

13. (續 4 /5) 

彌陀與我是共命之鳥（同體大悲）。四十八願，願願度眾生，故往生即得無量 光、無量壽。 

壽命是根本，如碗，光明如料理。一切福慧，若無無量壽，即無立足處。 信第十八願是因，得三十三、三十四願是果（別益）。轉惡成善益：三十三願之 身心柔軟。柔軟心較淺，慈悲心較深，是慈悲心的初步──善心生焉。 信心是大慈悲心，雖無力，有此心而生柔軟心。 

三十四願之「無生法忍」，三忍，喜、悟、信，忍是忍可，肯定信。諸深總持是得佛名之無上功德。 

Namo Amituofo! 

April 23, 2026

Apr. 23, 2026 

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

淨土短文 (一) 

13. (continued 3 /5) 

Upon entering the Pure Land, one quickly attains the six supernatural powers. The six sense faculties gradually become pure: when the eye sees forms, the eye faculty is pure; when the ear hears sounds, the ear faculty is pure, and so on. 

With the power of knowing past lives, one can find parents and relatives from many lifetimes. With the heavenly ear, one can hear cries for help and respond like Avalokiteśvara, saving beings from suffering. 

Without these powers, there is ignorance; with ignorance comes affliction. Because beings lack the six powers, they undergo the suffering of birth and death. Not having attained these powers, the world falls into disorder. 

The eye-consciousness is like a mirror, without discrimination; discrimination arises from mental consciousness. Therefore, consciousness itself has no inherent nature. 

The wisdom of the Buddha can shatter the delusions of ordinary beings, like an X-ray revealing the interior of the human body. 

(to be continued tomorrow)

13. (續 3 /5) 

一入淨土即得六通，不必修行。一入淨土即六根清淨。如眼見樹眼根淨，耳聞 聲耳根淨…… 

宿命通故，能找多生多劫之父母兄弟，過去未來皆知。天耳通故，尋聲救苦觀 世音。 

無通即無明，無明即苦惱。無六通故生死痛苦。未得六通，故天下大亂。 眼識如鏡無分別，有分別是意識作用，故意識皆無自性。 

佛智能破凡夫之妄，如X光照人身。 

Namo Amituofo! 

April 22, 2026

Apr. 22, 2026 

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

淨土短文 (一) 

13. (continued 2 /5) 

“When light comes, darkness goes.” Where does the darkness go? Darkness has no inherent substance; it neither comes nor goes. It is like awakening from a dream—the dream has no true substance. Thus, “rebirth hastens Buddhahood”: the coming of light and the disappearance of darkness occur in a single instant. 

The exclusive recitation of Namo Amitabha Buddha plus Amitabha’s Infinite Compassion, become the causes for our attaining the thirty-two marks of Buddhahood. The 21st Vow includes the attainment of thirty-two marks. 

With these outward marks, we know there is inner enlightenment. The thirty-two marks are the marks of a Buddha; so, possessing these marks means one is a Buddha. Therefore, rebirth enables Buddhahood. 

13. (續 2/ 5) 

明來闇去：暗到那裡去？暗無自體，無來去，如夢醒，夢無自體，故「往生即成 佛」，明來與暗去，一剎那間之事，而且是同時的。 

以名號使我為三十二相之因。往生即成佛。二十一願具三十二相願。

有此外相，故知內有正覺，三十二相是佛之相，既有此相即是佛，故往生即成佛。 

Namo Amituofo! 

April 21, 2026

Apr. 21, 2026 

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

淨土短文 (一) (1 /5)

13. Pure Land Buddhism takes “aspiring to be born in my land” as its foundation. If one departs from this, then whatever learning one pursues cannot be considered correct learning of the Pure Land school. 

Birth in the Pure Land assures that we will no longer regress but are one lifetime away from Buddhahood. Its basis lies in the phrase “unsurpassed merit.” Since it is a land of “unsurpassed merit,” our progression to Buddhahood is much more quickly accomplished. 

The fruit of “unsurpassed merit” refers to the fruit of Buddhahood, which is already contained there. Therefore, upon rebirth, one can immediately access it and receive its benefits. 

Since one does not retrogress on the path to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), one must inevitably become a Buddha. 

“The environment transforms the mind”: upon rebirth in the Land of Ultimate Bliss, everything one sees and hears becomes a condition for awakening. 

(to be continued tomorrow) 

13. 淨土宗以「欲生我國」為基礎，離開此，做任何學問皆非淨土宗之學問。 往生即成佛，其根據應在「無上功德」之文，既是「無上功德」，則往生還要再 修甚麼？

因「無上」是佛果，在此已預得「佛果」，故往生即受此用。 

不退轉於阿耨多羅三藐三菩提，故非成佛不可。 

以境奪心：往生極樂，其見聞之境皆能開悟。 

Namo Amituofo! 

April 20, 2026

Apr. 20, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 34: What the Dharma Master just explained is that the World-Honored One instructed Venerable Ānanda to diligently recite “Namo Amitabha Buddha.” Is my understanding correct that , once we receive the majestic power, merits, and benefits of reciting Namo Amitabha Buddha “up to ten times”, the lotus has already opened and the lotus rebirth is accomplished? In other words, just as I am now, have I already been saved? 

Answer to Q34: 

Yes. Aspire for rebirth and recite Namo Amitabha Buddha—the moment you do this, you are saved. This is true at any time and in any place. 

34問：剛才法師所講的，就是世尊囑咐阿難尊者，好好稱念「南無阿彌陀佛」這 句名號。我理解法師所講的：領受這句南無阿彌陀佛的威神功德利益，是不是 就像您所說的，我現在就是「乃至十念」的稱念，就已經華落蓮成？這樣，就 我這個樣子，現在就已經被救了，是這個樣子嗎？ 

答： 是，願生稱名，當下領受，當下被救，何時都是被救之時，何地都是被救之地。 

Namo Amituofo!

April 19, 2026

Apr. 19, 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 67: Does this mean that no matter who the person is, as long as others assist by reciting Namo Amitabha Buddha, they can be reborn in the Pure Land? 

Answer : If someone assists by reciting Namo Amitabha Buddha, the possibility of rebirth in the Pure Land is very great; but, it cannot be guaranteed that everyone will attain rebirth. Assisted recitation works best when the dying person also recites Namo Amitabha Buddha; only in this way can rebirth be achieved. 

Even if others recite to assist, if the receiver has shallow good roots and deep karmic obstructions; is unwilling to be reborn, and does not recite Namo Amitabha Buddha, then rebirth cannot be attained. 

However, even if rebirth is not achieved, at the moment of death if the person hears even a single recitation of Namo Amitabha Buddha, this at least ensures that the person will not fall into one of the three evil realms. Therefore, the merits and benefits are still inconceivable. 

67問：這麼說來，不論何人，只要助念，都能往生淨土，是嗎？ 

答：有人助念的話，往生的可能性非常大，但也不能保證個個都能往生。所 謂助念，是助他本人念佛，這樣才能往生。雖有他人助念，如其本人善根 淺、業障深，不願往生、不念佛，也不能往生。不過，即使沒能往生，但臨 命終時，一句佛號一歷耳根，至少保證不至墮落三惡道。所以其功德利益 也是難思的。

Namo Amituofo!

April 18, 2026

Apr. 18, 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 

The childhood sweethearts who once grew up together in innocent companionship have long since lost contact.

The youthful playmates who chase dreams with wild passion, have scattered to different places. 

The close friends of our young adulthood, who once talked freely about everything under the sun, have gone their separate ways. 

The first love with whom we once pledged eternal devotion has moved on—he has married, she has wed. 

Even those friends bound by deep loyalty, willing to share life and death together, often leave this world before us. 

Good friends, best friends, forever the best of friends! Who are they ? Where are they ? 

Your best friend is Amitabha. Amitabha vows to be your best friend forever. 

兩小無猜的青梅竹馬，已音訊渺茫； 

狂飆逐夢的少年玩伴，已人各一方； 

高談闊論的青年死黨，已各分東西； 

海誓山盟的初戀情人，已男婚女嫁； 

而肝膽相照的生死之交，更常已先走一步。 

好朋友，最好的朋友，永遠最好的朋友！ 

他是誰？他在何處？最好的朋友是彌陀， 

彌陀願作你永遠最好的朋友。 

Namo Amituofo!

April 17, 2026

Apr. 17, 2026 

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

慧淨法師之「人生之實相」 

For sinful ordinary beings, wishing to escape Saṃsara in this life by relying on self-power, is like trying to wash off oil with oil—it is simply impossible. 

罪惡凡夫，今生欲靠自力出離，如油洗油，無有是理。 

Namo Amituofo!

April 16, 2026

Apr. 16, 2026 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 58: Amitabha’s Name is Like a Credit Card 

Recite Amitabha’s Name with Faith

The institution in Taiwan that owns the most money is the Central Bank. If Amitabha’s merits and virtues, as contained in “Namo Amituofo,” are the equivalent of the reserve in the Central Bank, we Amitabha-reciters, who take refuge in Amitabha Buddha, are analogous to creditors entitled to the money in the Bank. 

Metaphorically, exclusively reciting Namo Amitabha Buddha acts like a credit card issued by the central bank, allowing those who recite unrestricted withdrawals of the merits. Such merits not only eliminate our karmic obstructions, but they also help us connect with others through dedication of the merits. 

Master Shandao says, “Amitabha Buddha made a profound and weighty vow — to embrace sentient beings in all directions with both his light and his name, in order to induce them to recite with faith.” 

In short, Amitabha’s name has been given to sentient beings for our benefit , whether in the present life or beyond. All we need to do is accept the gift, believe in it, and exclusively recite it. 

58. 銀行卡喻 

信心求念 

在我們臺灣，錢最多的政府單位是哪裡？中央銀行嗎？假如中央銀行所 有的錢，就如同阿彌陀佛的功德，也就是「南無阿彌陀佛」這六字洪名，那我 們歸命的人，就等同擁有了中央銀行的所有錢財，對不對？（眾答：對！） 

所以，這句名號能讓我們支取出來，消我們的業障，也能讓我們迴向，來 跟其他的人結緣，這六字洪名等同中央銀行的一張金融卡，讓我們自由支 配。 

善導大師說：「彌陀世尊本發深重誓願，以光明名號攝化十方，但使信心 求念。」 

所以，這句名號是讓我們眾生信受、稱念的，不管眾生稱念這句名號是為了 現世利益也好、是為了當來利益也好，都可以信心求念。

Namo Amituofo! 

April 15, 2026

Apr. 15, 2026

Important Knowledge in the Pure Land Teaching 

淨土小常識 

179. What Kind of Pure Land Is the Land of Bliss? (3/3) 

Regarding the patriarchs of past generations: 

● Vasubandhu Bodhisattva, in his Treatise on Rebirth, explained the twenty-nine kinds of adornments of the Pure Land—concerning both the land and the beings within it—and stated that it is not a realm where the Two Vehicles or beings within the three realms can dwell. 

● Master Daochuo, in his Collection on Peace and Bliss, cited the Same Nature Mahayana Sutra to determine that the Western Land of Bliss is a Reward Land. 

● Master Shandao, in his Commentary on the Contemplation Sutra in Four Fascicles, concluded that the Dharma-gate of Amitabha allows ordinary beings to enter the Reward Land. 

Therefore, practitioners who exclusively recite Namo Amitabha Buddha should understand that, according to the doctrinal interpretations of these Pure Land patriarchs, the Land of Bliss is the Reward Land of the Reward Buddha. 

Although this differs somewhat from the Tiantai classification of the Three Bodies and Four Lands, each approach has its own skillful means. The situation described as “womb birth in a transformation land” simply refers to those reborn who harbor doubts about the Buddha’s wisdom and temporarily remain inside the lotus bud. 

When we compare the related sutra passages, we can infer that the “borderland city of doubt” refers precisely to this womb birth, which is likened to a

transformation land. The lotus palace itself is still within the Reward Land. Remaining within the lotus bud is only temporary. As soon as the doubt is exhausted, the lotus flower opens, and one immediately emerges — equally experiencing transformation birth in the Reward Land. 

179 極樂世界是什麼樣的淨土？(3/3) 

就歷代祖師大德而言，天親菩薩於《往生論》中，闡明極樂依正二十九種 莊嚴，非二乘三界能居。道綽大師於《安樂集》中，則引《大乘同性經》而判定 西方極樂世界為報土；善導大師則於《觀經四帖疏》中，判彌陀法門為凡夫入 報。 

念佛人應知，淨土宗祖師依經典教判，極樂世界乃是報佛報土。雖然這與 天臺的三身四土教判不盡相同，但各有善巧方便。而化土胎生之景象，也不 過就是「往生者疑惑佛智，暫時處於蓮苞內」的狀況。比對相關經文，就可以 推知，「邊地疑城」即是所比喻的「化土胎生」，而蓮宮也是生在報土之中，住 胎不過是一時的，只要疑惑一盡，隨即蓮花開敷，同樣化生於報土。 

Namo Amituofo! 

April 14, 2026

Apr. 14, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

179. What Kind of Pure Land Is the Land of Bliss? (2/3)

Transformation birth: 

Because one relies upon the Buddha’s Vow, the enjoyment of all the adornments of that land and its beings is equal and without distinction. Therefore it is called the Reward Land. 

Womb birth: 

Because of doubt regarding the Buddha’s wisdom, one is reborn in the lotus palace, like being inside a womb. By analogy, this is referred to as a Transformation Land. 

As practitioners who rely on faith, vow, and the exclusive recitation of Namo Amitabha Buddha; although we respect the viewpoints of great patriarchs from other traditions, we should clearly understand that according to our scriptures, those reborn in the Pure Land are simply of two kinds: 

(1) Transformation birth in the Reward Land, and 

(2) Womb birth that is likened to a Transformation Land. 

(to be continued tomorrow) 

179 極樂世界是什麼樣的淨土？(2 /3) 

化生：託佛願故，一切依正莊嚴的受用平等無別，稱為報土。 胎生：因疑惑佛智，往生於蓮宮，如在胎中，比喻為化土。 

身為信願念佛人，雖然尊重他宗祖師大德的觀點，但應如實了知，淨土宗 念佛往生者與所生佛土，依經典所述，就是報土化生，以及喻為化土胎生二 種而已。

Namo Amituofo! 

April 13, 2026

Apr. 13, 2026

Important Knowledge in the Pure Land Teaching 

淨土小常識

179. What Kind of Pure Land is the Land of Bliss? (1/3) 

The great master of the Tiantai school, Master Zhizhe, established a doctrinal classification regarding the Buddha-lands. He taught the system of the Three Bodies : the Dharma Body (Dharmakaya), Reward Body (Sambhogakaya), and Transformation Body (Nirmaṇakaya). In addition, he classified the Four Lands: the 

Land Where Ordinary Beings and Saints Dwell Together, the Land of Expedient Liberation, the Land of Real Reward and Adorned Virtue, and the Land of Eternal Quiescent Light. 

Since ancient times, people have often used this framework to classify the Western Pure Land and to determine in which land the beings reborn in the Nine Grades of Rebirth reside. According to this view: 

● Those who have not yet attained Arhatship dwell in the Land Where Ordinary Beings and Saints Dwell Together. 

● Those who have attained Arhatship or are bodhisattvas prior to the first Bhumi (ground) , dwell in the Land of Expedient Liberation. 

● Those who have transcended the Bhumis (Bodhisattva Grounds) and realized the Dharma-body, dwell in the Land of Real Reward and Adorned Virtue. 

● Those who have perfectly realized the Buddha-body dwell in the Land of Eternal Quiescent Light. 

Master Zhizhe’s lifelong practice and his doctrinal wisdom are worthy of admiration and reverence. However, the Pure Land School was established based on the Three Pure Land Sutras and the One Treatise. These teachings reveal that beings who are reborn in the Western Pure Land through the exclusive recitation of Namo Amitabha Buddha, in fact fall into only two categories: transformation birth and womb birth. 

This is what Shakyamuni Buddha taught in the Infinite Life Sutra, and it should not be regarded as inferior to the doctrinal classifications of any patriarch. 

(to be continued tomorrow) 

179 極樂世界是什麼樣的淨土？(1/3) 

一代大師天臺智者，對於佛土觀點，有三身四土之教判，即法、報、化三 身，以及凡聖同居土、方便有餘土、實報莊嚴土、常寂光土四土。自古以來， 習慣上也多以這個觀點來判西方淨土，以及九品往生者所居何土──未證阿 羅漢者，住凡聖同居；證阿羅漢及地前菩薩，住方便有餘；登地證法身者，住 實報莊嚴；圓證佛身者，住常寂光土。 

智者大師一生的行持及教判智慧雖然值得推崇、景仰，但對於依「淨土三 經一論」而創立的淨土宗而言，往生西方之念佛人，事實上只有化生和胎生二 種。此乃釋尊於《無量壽經》所說，不應低於任何祖師之教判。 

Namo Amituofo! 

April 12, 2026

Apr. 12, 2026 

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

淨土短文 (一) 

12. After being reborn in Amitabha’s Pure Land, all become pure bodhisattvas, who will not regress, and are destined to attain Buddhahood in one more lifetime. ( one-lifetime-to-Buddhahood bodhisattvas). 

Those who are reborn in Amitabha’s Pure Land should not take inferior or shallow good deeds as their fundamental basis. 

“Hold fast to the Name and wish to hear it. When it is heard, one wishes to recollect it with the mind neither confused nor scattered.” 

(Sanskrit version of the Amitabha Sutra) 

12. 往生彌陀淨土之後，都是清淨、不退轉，一生補處的菩薩。 往生彌陀淨土的眾生，不可唯以下劣的善為根本的。 

執持名號，願聞其聞，願憶念，……心不迷亂，願憶念。（梵文小經） 

Namo Amituofo!

April 11, 2026

Apr. 11, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一)

Answer to Q33: (6 /6) 

But when one has received Amitabha’s Paramitas, it is different. If others truly need help, we will give without even considering ourselves, because what we have received is already so abundant. When insulted or slandered, instead of 

merely enduring it, we may ask the other person to forgive us. After all, who have we not wronged in past lives? Who has not suffered insults from us? If not for such karmic entanglements, we would not be beings without the conditions to escape samsara. 

When we understand these principles, our hearts naturally soften. This is what is called “becoming gentle upon encountering the Buddha’s light.” When we exclusively recite Namo Amitabha Buddha, we receive Amitabha’s light and our bodies and minds become soft and gentle. 

However, reciting Namo Amitabha Buddha can be done in two ways: self-power recitation and other-power recitation. To practice recitation with reliance on other-power, one must understand the principle and true meaning of the six-characters (“Namo Amitabha Buddha”). Everything we have discussed today explains the principle and true meaning of Namo Amitabha Buddha. Then we understand that we are naturally embraced and protected by Amitabha’s light, and gradually transformed. 

33問 (6 /6)： 

但是，領受阿彌陀佛的救度就不同了，對方真正需要的話，甚至不考慮自 己，因為我們所得的太豐富了嘛；受到人家謾罵、侮辱，以前是忍辱，現在反 而要求他來原諒我們。哪一個人不是我們欠他的？哪一個人沒有受到我們的 謾罵、侮辱（如果不是這樣，我們就容易解脫了，就不是「無有出離之緣」的人 了）？能夠體悟到這些道理，我們的心自然就會軟化，所謂「觸光柔軟」（即稱 念這句名號，就會觸到彌陀的光明，就會變得身心柔軟）。

不過，稱名既然有自力稱名和他力稱名，而他力稱名總要去瞭解六字名號的 原理、真義。那麼，我們今天所講的，都是六字名號的原理，瞭解六字名號的 真義，無形之中就是在受彌陀光明的攝護，就在觸光，就會有所改變。

Namo Amituofo!

April 10, 2026

Apr. 10, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Answer to Q33: (5 /6) 

He does not give us gold and silver treasures, but the Land of Bliss itself. In that land, the ground is made of gold. The houses there are built not with bricks like ours, but with gold. Most precious of all, he gives us Infinite Light and Infinite Life, and the same Forty-Eight Great Vows that he possesses. 

At that time we will feel: “I am rich beyond measure!” If we possess so much, would we still be stingy when giving a little to others? If someone owes us a small amount, would we insist on reclaiming it at all costs? No. These things no longer matter. Our hearts will be transformed. 

Therefore, although the Pure Land path does not emphasize the practice of the Six Paramitas and countless virtuous deeds, it emphasizes the exclusive recitation of Namo Amitabha Buddha. Through these recitations the entirety of the Six Paramitas will naturally be awakened in us. 

In contrast, practitioners who rely on self-power, must deliberately weigh their giving before they give. While giving, they may calculate, “How much have I given? How much merit have I accumulated?” They may also calculate how much they can give without affecting their livelihood or business. Patience is similar—when criticized or insulted, they remind themselves, “I must endure; I must practice patience.” 

(to be continued tomorrow) 

33問 (5 /6)： 

阿彌陀佛給我們的不是金銀財寶，而是極樂世界，極樂世界的寶，地面上 都是黃金。我們這裏的房子是磚塊砌成的，極樂世界的磚塊是黃金；最豐富的 就是給我們無量光、無量壽，給我們與阿彌陀佛一樣的四十八大願——是給 我們這些東西啊！那個時候，我們就會感受到：「我太富有了，不應該有、卻 有那麼多東西。」今天，我們拿出這麼一點點給人家，還會吝嗇嗎？今天人家 欠我們一點點，我們一定要苦苦地追討回來，會這樣嗎？不會了，這些已經 不計較了。心就會轉化。 

所以，淨土法門雖然不強調六度萬行，只強調一向稱名，可是六度萬行就 會在懂得一向稱名的人的內心自然流露出來。 

而自力修行者，未布施以前要強調布施，而且布施的時候，會在心中盤算 「我布施了多少，有了多少功德」，甚至盤算：「我現在要布施，我要拿出多少 錢，這些拿出去，必須是不影響自己的家境、生活，不影響自己的事業；如果 有影響的話，那就要斟酌。」忍辱也是一樣，今天受人家批評謾罵，就會在心 中說：「要忍呀、要忍呀，要有修行。」

Namo Amituofo!

April 9, 2026

Apr. 9, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Answer to Q33: (4 /6) 

Amitabha Buddha has reached out his golden hands. He has been waiting for us for ten kalpas. The ones he calls to are not sages, but ordinary beings like us—those who know they cannot practice well, who are troubled, and who fear the endless cycle of birth and death. Such people are precisely the ones Amitabha calls.

When we truly realize the Buddha’s heart, how could we ever say, “Look, I am already saved and I don’t care if you are going to hell.” That would never happen. Instead we will feel compassion for others. After all, what relationship did we originally have with Amitabha? None. Yet he regards us as his own family, even as part of himself. He vowed and practiced for us, to share the teaching of rebirth through the exclusive recitation of Namo Amitabha Buddha. He even honors us as if we were his parents. His only purpose is for us to receive his Infinite Wisdom and Compassion and be freed from suffering. 

Once we receive Amitabha’s Infinite Compassion , we naturally share that compassion by understanding, tolerating, and forgiving others. What Amitabha has given us, we will share with others. 

What Amitabha gives us is life restored from death. We not only gain life again, but the abundant life that leads to Buddhahood. 

(to be continued tomorrow) 

33問 (4 /6)： 

阿彌陀佛既然伸出金色的手，等待我們十劫了，他所要接引的、呼喚的對 象，不是聖人，而是我們凡夫。我們不是覺得自己會修行、自己非常安樂，而 是覺得自己不會修行、自己正在苦惱當中，正在為自己的生死輪迴懼怕，我 們這種人就是彌陀呼喚的對象。 

我們既然體悟到佛心，我們怎麼可能說：「哎呀！你看我已經被救了，你呀，你該下地獄」——不會這樣，反而會去體諒別人，而且認為：我跟阿彌陀佛 有什麼關係？沒有吧！阿彌陀佛竟把我看成他的親人，看成他自己，發願為 我修行，甚至為了將念佛往生的法門告訴我，把我當成他的父母來孝敬，目 的就是讓我體悟他的救度，從而免除我的痛苦，這純粹都是彌陀的大心。

領受彌陀的大悲心之後，我們就會散發這個悲心去體諒別人，包容、寬恕別人。我們領受彌陀給我們這麼多的東西，就會拿去給別人。

阿彌陀佛給我們的是起死回生。我們重生，不但得到了生命，而且得到成 佛那樣豐富的生命。 

Namo Amituofo!

April 8, 2026

Apr. 8, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Answer to Q33: (3 /6)

Will beings like us, who create so much negative karma, become arrogant and complacent upon receiving Amitabha’s Compassion? No. On the contrary, we will become more understanding toward others. Because Amitabha truly understands us, he made vows and practiced on our behalf beforehand. His vows and practices were all made for us. What he vowed and cultivated he gives to us freely — without asking for anything in return. His only wish is: “Just come to the Land of Bliss and accept its Infinite Life and Infinite Light.” 

This is like a mother who wholeheartedly gives herself to her child without expecting repayment. Once a child is born, a mother naturally has the feeling: “I will protect this child with my life.” This is a natural instinct. 

Confucius said, “No woman learns how to raise children before she marries.” No one needs to learn this beforehand. Once the child is born, love and care naturally arise. 

Amitabha’s Infinite compassion is also like this—it is his natural state. His very existence is for saving ordinary beings. 

It is like a compassionate wealthy person who gives money to those in need. If someone already has money, he would not need to give it. Because he is so wealthy, giving away money causes him no loss at all. He doesn’t give it to the rich, but to those who are poor and in need. 

(to be continued tomorrow) 

33問 (3 /6)： 

我們這種造罪造業的眾生，領受彌陀的救度、稱念這句名號是否就自驕 自滿、洋洋得意呢？不會，反而會去體諒別人，因為阿彌陀佛體諒我們，為我 們預先發願，為我們預先修行，他的願、他的行是為我們而發、為我們而修的 ，他把所發的願、所修的行，原原本本地白白送給我們，不要我們一毛一點點的回報都不要，他的目的是說：「你只要到極樂世界來，你只要隨順我的 救度」，就這樣而已。 

譬如為人母親的人，專心為兒女付出，不求回報，兒子生下來，就有一種 心：「我要以我的生命來保護這個嬰兒。」這是天性。孔子說：「未有學養子而後 嫁者也。」沒有人會說「我要嫁人了，我要先去學習養兒育女的心與方法」，沒 有，也不必，因為只要兒子生下來了，自自然然就會天性地去愛護他、養育他。 

阿彌陀佛救度我們，也是天性。他的天性，他的存在，就是要救度罪業的 眾生。 

好比一個富有而又慈悲的人，他既然錢拿出來了，就是要給沒錢用的人， 如果對方有錢，他就不用給他。他有愛心，而且富有，他即使拿再多的錢出來 ，對他來講，一點損失都沒有，因為他太有錢了。他拿錢出來，不是給有錢的 人，而是給沒錢而又需要錢的人。

Namo Amituofo!

April 7, 2026

Apr. 7, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Answer to Q33: (2 /6) 

If Amitabha’s Name were compared to a ship or an airplane, then once you recite the Name, you are already on board. When you understand this principle, you will exclusively recite Namo Amitabha Buddha throughout your life. For beings like us, only Amitabha Buddha can be our fundamental source of refuge, our savior, our 

master, and our very life. There is no second savior we can rely upon. Therefore, in our Buddhist hall it is enough to enshrine Amitabha Buddha, or at most the Three Sacred Ones of the Western Pure Land. 

Master Shandao said in his Commentary on the Contemplation Sutra in Four Fascicles, “when we recite, we should exclusively recite Namo Amitabha Buddha.” If we bow, we bow only to Amitabha. If we contemplate something, it should only be our future homeland — Amitabha’s Pure Land. If we make offerings or praise, we direct them only to Amitabha. Our mind remains single and focused. It is like

entering a highway where one can only move forward and not turn back. Once we reach the destination, there are no side roads. In this way we will no longer return to the cycle of the six realms. Once we board, we will certainly arrive at the Land of Bliss. 

(to be continued tomorrow) 

33問 (2 /6)： 

這句名號如果是一艘船，或是一架飛機的話，你稱念這句名號，就已經在 船中或飛機上了，你懂得這個道理的話，自然會一生不變地稱名念佛，因為 像我們這種眾生，唯有以阿彌陀佛為我們的本尊、為我們的救主、為我們的 主人、為我們的生命，再也沒有第二個本尊、第二位救主可以讓我們依靠，因 此，我們佛堂只要供一尊阿彌陀佛，頂多西方三聖就好。 

善導大師在《觀經四帖疏》裏說：我們如果稱名，就一心專稱「南無阿彌陀 佛」名號；禮拜，就一心專拜阿彌陀佛；觀想（這個觀想不是《觀經》的十三種定 觀，而是想像我們未來所要去的那個美好的家園，這個想像），也是只想像我 們的家園，不想像其他十方佛國；供養讚歎，也只供養讚歎阿彌陀佛。這一顆 心始終都是專一的，好像上了高速公路，只能前進，不能後退，一旦停下來，就到了目的地了，沒有岔路。所以，使我們不會再回到六道輪迴去。不上則已 ，一上就必定到極樂世界。

Namo Amituofo! 

April 6, 2026

Apr. 6, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 33: 

Master, I understand that since Amitabha Buddha saves us, we should not do things that go against the Buddha, but instead do things to repay the Buddha’s kindness. Yet sometimes, without realizing it, we still create negative karma. When we commit such negative karmic actions, will it affect our positive karma? Can Amitabha Buddha eliminate these karmic offenses for us? 

Answer: 

If we are speaking about ordinary beings like ourselves, when are we not committing negative offenses and karma? The Ksitigarbha Sutra says: “Sentient beings of Southern Jambudvipa — every movement and every thought create negative karma.” In particular, the very fact that we can survive often depends on eating the flesh of other beings. Who among us has never eaten meat since birth? Therefore we have all created the karma of killing — if not by doing the killing,

then by others killing on our behalf. Every thought we give rise to can create negative karma. 

Our thoughts are filled with greed, anger, and ignorance. We are all very self-centered. For example, when we are about to take a photograph, we first make sure our own appearance looks proper; and when the photo is developed, the first person we look for is ourselves. 

If someone treats us slightly better or praises us a little, we feel pleased. However, if someone says something unfavorable about us, or whispers behind our backs, we feel unhappy. If we are insulted or slandered, we feel even worse. Thus greed, anger, and ignorance constantly exist in our minds and will not disappear even after death. Even after we have accepted Amitabha’s deliverance, this remains the case. 

It is precisely such beings that Amitabha Buddha intends to save. The only condition for receiving Amitabha’s saving embrace is exclusively reciting Namo Amitabha Buddha. 

(to be continued tomorrow) 

33問：請問師父，我知道佛的救度，本來不應該幹一些對不起佛的事，應該幹 一些報佛恩的事，可是有時候不知不覺就造了業，造這些業，是不是就受影 響了？阿彌陀佛能不能給我們消除這些業？ 

答：如果論我們眾生，何時不在造罪造業？《地藏經》說：「南閻浮提眾生， 舉止動念，無不是業，無不是罪。」尤其是我們之所以能夠生存，是靠著吃眾 生肉而來的——誰生下來沒有吃過肉？所以，我們都曾造殺生的業，不是自 己殺，就是人家為我而殺，起心動念都是業、都是罪。 

我們起心動念都是貪瞋癡，都是自私自利，把自己考慮在第一位。今天要 照相了，一定要先端正自己的儀容；等相片出來了，第一眼先看的一定是自 己。所以，自自然然地，我們都把自己考慮到第一位。

人家如果對我稍微好一點，對我稍微讚歎一兩聲，心中就會很快意；如果稍微說我們一兩句壞話，或 者是背後竊竊私語，我們就會不喜歡；受到侮辱、誹謗，則更加不愉快。所以， 貪瞋癡時時存在於我們心中，到死都消不掉，即使我們信受彌陀救度了，也 仍然如此。 

阿彌陀佛正是要救度這種眾生。阿彌陀佛救度的條件，就是「你只要稱名 念佛就可以了」，這樣的眾生就已經給救到了。

Namo Amituofo! 

April 5, 2026

Apr. 5, 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 66: If one is not beside the deceased; but recites Namo Amitabha Buddha for them from another place, can it help them attain rebirth? 

Answer: Yes. Because the human mind transcends distance, and spiritual response is inconceivable. For example, in Records of Nianfo Responses, Vol. 3 (p. 338), Guanying was in Taiwan while his father passed away in mainland China,

thousands of miles apart. By reciting Namo Amitabha Buddha for him, his father was able to attain rebirth. This serves as proof. 

66問：不在死者身邊，在別處為他念佛，能助其往生嗎？ 

答：能！因為人心超距離，感應不思議。如《念佛感應錄》第三集第 338頁冠 瑛在臺灣、其父亡在大陸，相距數千里，為之念佛，得以往生，即是證明。

Namo Amituofo! 

April 4, 2026

Apr. 4, 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 

(三)

Who can truly love you? 

Who can rebuild your family? 

Who can heal this society? 

Who can solve your problems?

Who can bring you new hope? 

Who can satisfy the needs of your soul? 

Who can eradicate sin and grant you eternal life? 

誰能真愛你？ 

誰能重建家庭？ 

誰能醫治這社會？ 

誰能解決你的問題？ 

誰能帶給你新的希望？ 

誰能滿足你心靈的需要？ 

誰能滅罪使你得永恆生命？ 

Namo Amituofo!

April 2, 2026

Apr. 2, 2026 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 57: Light Dispels Darkness 

As Master Tanluan says in his Commentary on the Treatise on Rebirth, “Suppose there is a room that has been dark for a thousand years. If sunlight enters the room , the room will instantly become bright. Could the darkness refuse to leave because it has been there for a thousand years? 

The question to contemplate is whether the sun has risen. If the answer is yes, we know for sure that the darkness is gone. 

The important issue is whether Bhikhu Dharmakara became a Buddha. If he did, we should know that he has accumulated all the merits and virtues necessary for our rebirth in the Pure Land. If we take refuge in Amitabha Buddha, aspire to be reborn in his Land of Bliss, and exclusively recite Namo Amitabha Buddha

throughout our lives, then our rebirth and achievement of Buddhahood are instantly guaranteed. It is effortless and not contrived. Hence the saying, “ Both rebirth and non-retrogression are assured in the present lifetime.” This is spontaneous and natural, and accords with Amitabha Buddha’s fundamental vow. 

As Master Shandao says in his In Praise of Pratyutpanna, “Don’t ask if Amitabha embraces us or not. We should just focus our minds on exclusively reciting Namo Amitabha Buddha. Once we have resolved to be reborn in the Pure Land, Amitabha Buddha and the sacred assembly, under splendid canopies, will naturally come to carry us to the Land of Bliss at the end of our lives.” 

Master Shandao also has this to say in his In Praise of Dharma Practices, “Exclusively recite Namo Amitabha Buddha without a shred of doubt, regardless of one’s offenses and blessings, whether for a long or short time.” 

57. 破暗喻 

曇鸞大師《往生論註》說：「千年暗室，光若暫至，即便明朗；暗豈得言，在室千歲，而不去也？」 

當思：太陽出否？太陽若出，應知黑暗已去，不用疑慮。 

當知：法藏菩薩成佛否，若已成佛，應知我等往生的功德、功能、資糧都已 成就，我若歸命，願生、稱名，畢生不退，則我往生成佛之事當下決定，不隔 時、不隔日，不用費力，不用造作；所謂「平生業成，現生不退」，這是天性自然 ，亦即彌陀願力自然。 

善導大師《般舟讚》言：「莫論彌陀攝不攝，意在專心迴不迴；但使迴心決定 向，臨終華蓋自來迎。」 

善導大師《法事讚》言：「無問罪福時多少，心心念佛莫生疑。」 

Namo Amituofo!

April 3, 2026

Apr. 3, 2026 

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

慧淨法師之「人生之實相」 

Like a stone must sink when placed in water—this is its inherent nature. Likewise, we beings are bound to fall due to our own nature ; we are destined for the hells. 

如石必沈是其自性。我人必墮是自性，必定地獄。

Namo Amituofo!

April 1, 2026

Apr. 1, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

178. Endless Exhortation

Shakyamuni Buddha exhorted three times, saying “You should aspire (to be reborn).” All the Buddhas gave their support by declaring “You should believe this sutra.” Shakyamuni further urged, “All of you should believe and accept my words and those spoken by all of the Buddhas.” 

From this, we know that this exhortation refers to all times, in every thought, and in every place. Shakyamuni Buddha and all the Buddhas ceaselessly and repeatedly encourage beings to believe in and accept Amitabha’s deliverance. If one still refuses to believe and accept, or refuses to make the vow, he is truly like “ stubborn stone that cannot be transformed, or rotten wood that cannot be carved.” 

As Master Shandao says in his In Praise of Dharma Rites : “The Forty-eight Vows earnestly call out; Rely on the power of Amitabha’s vows and go to the Western Land.” 

He also says:“As the World-Honored One was about to conclude his teaching of the Dharma, he earnestly praised the Name of Amitabha.” 

And Master Zhiyi states in Ten Doubts About the Pure Land : “Amitabha Buddha has a particularly deep karmic affinity with the most evil beings of this world. As for the other Buddhas and their Pure Lands, although one or two sutras briefly encourage rebirth there, they are not like the Pure Land of Amitabha. In sutras and treatises everywhere, beings are earnestly and repeatedly urged to seek rebirth there.” 

178 無盡勸囑 

釋尊三勸「應當發願」，諸佛證誠「當信是經」，釋尊又勸「汝等皆當信受我語及 諸佛所說」，可知是時時勸、念念勸、處處勸。釋迦及諸佛如此無窮無盡地迭 相勸導「當信、當願」，如果再不信受，再不發願，實在類似「頑石不可化，朽木 不可雕」了。

善導大師《法事讚》言：四十八願殷勤喚，乘佛願力往西方。 善導大師《法事讚》言：世尊說法時將了，殷勤付囑彌陀名。 

智者大師《淨土十疑論》言：阿彌陀佛，與此世界極惡眾生，偏有因緣。其餘諸 佛一切淨土，雖一經兩經，略勸往生，不如彌陀佛國，處處經論，殷勤叮嚀勸往生也。 

Namo Amituofo! 

March 31, 2026

Mar. 31, 2026 

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

淨土短文 (一) 

11. (continued) 

Amitabha Buddha’s mind, body, and land all consist of True Suchness (the true Self-Nature). This true Self-Nature is vast and boundless. 

There is one Dharma Body (Dharmakaya); “one” means equality without any distinction or differentiation. 

Amitabha’s true reward land is a realm of Nirvana. It pervades everywhere. Therefore, all Buddhas arise from within the realm of the Land of Bliss.

“The pure lotus assembly of the Tathagata is born by transformation from the lotus of Perfect Enlightenment.” Since they are born from Perfect Enlightenment, they likewise realize Perfect Enlightenment—the cause is the same and the result is the same. 

Under the compassionate light of Amitabha’s embrace and protection, beings finally come to enjoy great liberation and great freedom. 

12.續： 

佛心、佛身、佛土皆以真如自性為體，真如自性廣大無邊。 一法身，「一」是平等無差別。 

彌陀真實報土是涅槃境界，遍一切處，故即諸佛亦從極樂界中出。 如來淨華眾，正覺華化生：既是正覺所生，故亦成正覺，因同果同。 在彌陀慈光攝受下，終於享受到大解脫、大自在。

Namo Amituofo!

March 30, 2026

Mar. 30, 2026 

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

淨土短文 (一) 

11. Although the Land of Bliss is said to be a hundred thousand million worlds away from here, when speaking in terms of its traces or appearance, it seems unimaginably distant. Yet the wisdom-nature of Amitabha Buddha encompasses the entire expanse of empty space and all worlds; therefore, there is nowhere that it is not present. 

For this reason, all sentient beings — whenever they think or take a step forward — are already within Amitabha Buddha’s nature. If one reaches out with utmost sincerity and earnestness of heart, there is no one that will fail to receive a response. (From Longshu’s Pure Land Writings, Vol. 8) 

To be reborn in the Land of Bliss actually means rebirth that is beyond birth and death. The Land of Bliss transcends all duality; it is the joy that is unborn and undying. It is the bliss inherently possessed within one’s own true nature, the bliss of the true nature of Nirvana. When ignorance is completely removed, the True Suchness of the Self-Nature fully manifests—this is unconditioned bliss, free from fabrication: non-doing, non-conditioning, and non-arising. 

All beings there receive bodies of naturalness and boundless essence. The “rebirth” in Amitabha Buddha’s Pure Land is a birth without birth and without death; it is Immeasurable Life itself — absolute rather than relative. In that very moment, one attains Immeasurable Life. 

(to be continued tomorrow)

11. 極樂世界雖云去此百萬世界，論其蹟則不勝其遠；然佛之慧性，含虛空世 界，故無所不在。 

是以一切眾生，舉意動步，皆在佛之性中，至心懇切，無不應驗。（龍舒淨土文 卷八） 

往生極樂，即不生不滅之謂也。極樂是超越相對性，不生不滅，自性本具之樂 ，自性所生之樂，涅槃真性之樂，無明盡除，真如自性全現之無為樂，無作、 無為、無生。皆受自然虛無之身無極之體。往生彌陀淨土之生是無生無滅之 生，是無量壽，是絕對非相對，即時得無量壽。 

Namo Amituofo! 

March 29, 2026

Mar. 29, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一)

Answer to Question 32 (continued) 

Amitabha Buddha says, “Even up to ten recitations—if one is not born there, I will not attain Perfect Enlightenment.” Master Shandao also said, “With each thought of reciting Namo Amitabha Buddha, one constantly repents.” Thus, in the very act of reciting Namo Amitabha Buddha moment after moment, we are invisibly 

repenting the various types of uneasiness and wrongdoing within our hearts. When we understand this principle, we will no longer feel anxious or burdened. Now we know that exclusively reciting Namo Amitabha Buddha is itself repentance. Therefore, we should single-mindedly and exclusively recite Namo Amitabha Buddha. 

Good actions bring good results; evil actions bring evil results. Eating meat carries its karmic consequences. If not for Amitabha’s deliverance, those consequences would inevitably have to be repaid—this must be understood. 

Reflecting on the kind of beings we are—helplessly having killed countless beings and eaten countless lives just to survive—we realize that without Amitabha’s salvation, we would have to repay those debts. When we contemplate our helplessness and the depth of our karmic obstacles, we see all the more that we must entrust ourselves to Amitabha’s deliverance. Amitabha’s deliverance is precisely meant to penetrate into the hearts of such beings and grant them peace of mind. 

“Netherworld” refers to the realm of the departed. The “Precepts for the Netherworld” means that we receive the Five Precepts on behalf of someone who has died. Since the deceased can no longer come to receive the precepts personally, we receive them in their stead; this is called receiving the Precepts for the Netherworld. 

32問：

續答： 

阿彌陀佛說「乃至十念，若不生者，不取正覺」，善導大師也說「念念稱名常 懺悔」，所以，念念稱名之間，無形中就是懺悔我們心中種種的不安。理解這 個道理的時候，我們就不會有掛礙，現在我們曉得，原來念念稱名，就是在懺 悔，因此應一向專念彌陀佛名。 

善有善報，惡有惡報，我們吃肉就有吃肉的果報，如果不是阿彌陀佛來救 度的話，果報非償受不可，這一點要瞭解。 

所以，想到我們這一種眾生，無可奈何，原來是殺了無數眾生、吃了無數 肉才使我們生存的啊！非彌陀的救度不可，不然的話，還要還債給牠們。想 到自己的無可奈何，想到自己的業障深重，才更非信受彌陀的救度不可；而彌陀的救度原來就是要徹入這一種眾生的心中，使他得到安心。 幽冥是指陰間，我們代替死去的人受五戒，因為他已經死了，不能來受戒了， 那我們代替他受，這個叫做受幽冥戒。 

Namo Amituofo!