September 7, 2026

Sept. 7, 2026

Clarifying Doubts About the Pure Land (II) 

淨土釋疑(二) 

Answer to Q46: (3 /3) 

When we give birth to a child, what is our purpose? Is it to help that child attain liberation, or to let the child create offenses and negative karma, continue in the cycle of rebirth, and undergo suffering? This is extremely important to consider. 

If, after giving birth to a child, we have no way to help that child attain liberation, then it would be better not to have children. A human birth is precious and difficult to obtain. If one wants to escape the cycle of the Six Realms, then without obtaining a human body, there is essentially no opportunity to do so. 

After finally obtaining a human body, if one does not understand liberation or has no way to attain liberation, it is like entering a mountain of treasures and returning empty-handed. 

What is more, suppose a child is fortunate enough to be born into a family that practices Buddhism. Yet, if we fail to help that child learn Buddhism and attain liberation. Then we have failed that child. 

If that child cannot attain liberation, what about the grandchildren? What about great-grandchildren? What about the great-great-grandchildren? What about generation after generation of descendants? 

Therefore, we must find a way to guide our children so that they can share our same understanding, faith, practice, and aspiration; so that we can all be reborn together in the Land of Bliss.

Ideally, the cycle of birth and death for our descendants should end with our children's generation. It should stop there. They should no longer continue wandering in samsara. 

Therefore, everyone should seek liberation and aspire for rebirth in the Pure Land. The people dearest to us are our husbands, wives, and children, who we naturally want to attain liberation as well. 

If we do not help them understand this, then our love for them is not truly the deepest form of love. 

To truly love someone is to give them the very best, and the very best is the Pure Land teaching, the path of liberation through exclusively reciting Namo Amitabha Buddha, and attaining rebirth in the Land of Bliss. 

續答第46問：(3 /3) 

我們生下這個孩子，是要讓他解脫？還是要讓他造罪、造業，繼續輪迴、受苦 受難？這點很重要。如果生下孩子沒辦法讓他解脫，那就不要生，因為人身 難得，而要脫離六道輪迴，如果不等到做人，完全沒有機會；好不容易得人身 了，又不懂得解脫或沒辦法解脫，等於入寶山空手而回；好不容易，他很有福 報出生在學佛的家庭，我們卻不能讓他學佛解脫，這樣是我們愧欠他，他不 能解脫的話，孫子呢？曾孫呢？玄孫呢？子子孫孫呢？ 

所以一定要想辦法引導他來跟我們同見同信同行同生極樂世界。最好是我們 子子孫孫的生死輪迴，就到我們孩子這一代就好了，不要再輪迴下去了。所 以，人一定要求解脫、求往生，我們最親愛的就是先生、太太、兒女，我們都 想解脫了，如果沒有讓他了解這個觀念的話，那表示我們對他們的愛心不是 真正的愛心。真正愛他就必須要給他最好的，就是淨土法門 ── 念佛往生的 解脫之道。 

Namo Amituofo!

September 6, 2026

Sept. 6, 2026 

Clarifying Doubts About the Pure Land (II) 

淨土釋疑(二) 

Answer to Q46: (2 /3) 

What we call worldly“moral virtue” and (in Buddhism) “blessings and merit” are related as cause and effect. Blessings and merit are the result, while moral virtue is the cause. When one follows the Way of virtue, one often receives blessings as the result. 

The practical expression of virtue is: showing kindness and consideration toward others, sacrificing oneself for the benefit of others, helping others succeed, refraining from wrongdoing, and so forth. This is what is truly substantial. 

The ancients said: “Cultivate virtue and you will receive its reward; practice goodness and auspiciousness will follow. If you want good descendants, accumulate virtue rather than wealth.” 

Recently, in the Humanistic Buddhism Daily, I saw Master Hsing Yun quote the saying: “The virtue of humanity is a priceless treasure, worth ten thousand times more than mountains and peaks.”

Therefore, what we leave to our descendants should certainly be virtue, not money. Leaving money is the most foolish approach; while leaving virtue is the approach of wisdom. 

As for money, leave only enough for your children to establish their families and careers. Children and grandchildren have their own blessings. Do not become beasts of burden for them. Use the rest of your money to cultivate merit. Then you will benefit, they will benefit, and generation after generation will benefit. 

So, if you own two houses, give one away. If you have a million dollars in assets, give eighty or ninety percent of it away. This is the most practical approach. What you cultivate in this way remains with you forever; it cannot be lost or stolen. 

The ancients also said: “If you are unwilling to part with wealth, you cannot practice goodness; if you do not cherish righteousness, you do not know how to accumulate virtue.” 

In addition, “Without accumulating virtue, one cannot give birth to wise and intelligent children.” 

Wealth is something that cannot be brought with us at birth or taken with us at death. When passed down to descendants, it will almost invariably, eventually be squandered. 

Therefore, a wise person should take advantage of the time when he has authority in his hands and money available to give, and broadly create merit by benefiting people and all living things. In this way, every bit of money can be transformed into superior blessings for the future. 

The Buddha said: Worldly wealth is shared by five claimants. Water can wash it away; fire can burn it; thieves can steal it; government authorities can confiscate it; and unworthy children and grandchildren can squander it. Therefore, it is called “insecure wealth.”

Only when wealth is used to help the world and benefit others can it increase one's blessings and merit and provide protection and benefit for one's descendants, generation after generation. 

(to be continued tomorrow) 

續答第46問：(2 /3) 

所謂「道德」、「福德」，福德是果，道德就是因，有了「道」往往就有「福」這個果 ，而道德的實際展現就是對人恩慈體貼，犧牲自己，成全別人，不為非作歹 ……等等，這個才是最實在的。

古人說：「修德獲報，作善降祥。要好兒孫，只 要積德，不要積財。」最近在《人間福報》看到星雲大師引用的一句話：「人間道 德無價寶，比山比嶽萬倍高」，所以，我們留給子孫一定要留德，不要留金錢， 留金錢是最愚癡的，留德才是有智慧的。

金錢，只要留一些讓兒女夠成家立業就好，兒孫自有兒孫福，莫為兒孫作馬牛，其他的金錢，就用來做功德，這樣你好他也好，子子孫孫都好，所以，如果有兩棟房屋，就把一棟佈施出去， 自己有百萬家產，百分之八、九十要把它佈施出去，這是最實際的，永遠都在 我們身上，不會遺失、不會被偷。

古人說：「不輕財，不能為善；不好義，不知積德」，又說「非積德，不能生聰慧 之兒。」財之為物，生不帶來，死不帶去；傳與子孫，無一不敗。故有智慧之人 ，當趁有權在手，有錢可施時，廣作利人利物功德，使個個金錢造成未來勝 福。

佛說：「世間之財，五家共有；水能漂沒之，火能燒燬之，盜賊能劫掠之，官 吏能沒收之，不肖兒孫能消散之，故稱不堅之財。」唯用以濟世利人，才能增 長福德，而庇蔭子子孫孫。 

Namo Amituofo! 

September 5, 2026

Sept. 5, 2026 

Clarifying Doubts About the Pure Land (II) 

淨土釋疑(二) 

Question 46 : I have a friend who, like me, is almost fifty. When he was young, he pursued fame and wealth. Now that his family life is settled and his finances are stable, he has begun to pursue religion. As for me, I have been involved with religion continuously since childhood and have hardly ever stopped. When I was young, I also had many opportunities to pursue fame and wealth; but, I was unwilling to do so and instead devoted my energy to religion. 

Over the past two years, I have found that the Pure Land teaching has brought great peace and stability to my mind. I truly feel that I have found what I need. Unfortunately, I now find myself caught in a conflict. I could retire in about three years; but, I want to give my children a secure home and make sure they have no worries about their future. So I really want to make one more big effort and earn more money. 

On the one hand, I want to exclusively recite Namo Amitabha Buddha; on the other hand, this strong desire to provide my children with a secure life weighs heavily on me. 

Answer to Q46 : (1 /3) 

Earning money to support your children and leave them some property, so that they can live with fewer worries in the future, is a natural concern of parents everywhere. Unfortunately, the direction is completely mistaken. 

If your children have blessings and merit, they will naturally have enough food and clothing in the future. If they lack blessings and merit, leaving them more money will only harm them. Therefore, the most important thing is to leave blessings and merit to your descendants.

Even if you have one million, two million, or several million dollars now, it is more important to use that money for charitable giving. In this way, you are leaving virtue to your children. There is a saying, “Wealth rarely lasts beyond three generations.” Therefore, the important thing is not to leave houses and property to your children, but to use these resources to help the poor and needy, and even to make offerings to the Three Jewels. 

So after you retire, you will have an excellent opportunity to accumulate a treasury of merit and virtue for your children. In this way, whatever blessings they have in this present life can be preserved, and whatever blessings they lack can also be cultivated. 

Anyone who observes the state of society today can see this clearly. Families whose wealth has lasted for more than three generations generally did not succeed simply by leaving tangible property to their descendants. Rather, they left behind intangible merit and virtue. That is what is truly practical. 

(to be continued tomorrow) 

第46問：我有一個朋友，和我一樣快五十歲了，他年輕的時候就在追求名利， 現在也家庭安定、經濟穩定了，就開始要追求宗教。而我是從小到現在一直 都接觸宗教，幾乎未曾斷過，年輕的時候也很有機會去求一些名利，可是我 都不願意，將心力都用在宗教上。這兩年覺得淨土法門讓我的心很安定，真的是找到自己需要的。可是現在讓自己矛盾的是，本來三年後就可以退休了 ，但我想給孩子一個安定的家，讓他們沒有後顧之憂，很想好好再去拚一場， 好好賺錢。所以一邊想要一心相續念佛，可是想給孩子安定生活的心情卻很重。 

答：賺錢來養兒女，讓兒女有一些恆產，將來生活比較無憂無慮，這是天下父 母心，但方向完全錯誤。孩子有福德，日後衣食無憂，孩子沒有福德，留再多 的錢給他都害了他，所以留福德給子孫是最重要的。即使現在有一百萬、兩 百萬、幾百萬，更重要的是拿去佈施，這樣就是留德給他了，所謂「富不過三 代」，所以重點不是留房子、財產給兒女，而是把這些拿去救濟貧困，甚至供奉三寶，所以，退休之後，正好為你的兒女累積功德財，這樣的話，他們現世 福報能夠保持得住，沒有的福報，也會因此培植。這一點大家觀察社會的現 況就知道，富過三代的往往不是留有形的恆產給兒孫，而是留無形的功德， 這才是最實際的。 

Namo Amituofo! 

September 4, 2026

Sept. 4, 2026 

Master Huijing’s Short Dharma Teaching about “The Fear of Death” 

慧淨法師之「 死的恐怖」 

Without recognising the self, there would be no Buddhism. If one does not understand oneself, one cannot understand Buddhism either. This is the origin and development of Buddhism. 

沒有我就沒有佛教，不知自身則亦不知佛教，「佛教之生起本末」。

Namo Amituofo!

September 3, 2026

Sept. 3, 2026 

Q and A about Practicing Amitabha-Recitation 

Part Four - The Mindset and Practice in Daily Life 

念佛實用問答(4) - 日常心行 

Question 79: Why is it that when I don't recite the Buddha's Name, I feel quite alert and energetic; but, as soon as I recite the Buddha's Name, I easily become sleepy? 

Answer: This is because an ordinary person's mind is constantly occupied by delusive thoughts. Being governed by these delusive thoughts, we consequently take the false to be true and mistake it for our true self. When we are not exclusively reciting Namo Amitabha Buddha, our delusive thoughts are very active , and we therefore feel quite alert and energetic. However, as soon as we recite Namo Amitabha Buddha, through the power within those recitations, these delusive thoughts are subdued. We, in turn, become drowsy and sleepy. 

It is like a place filled with the clamor of many voices. As soon as a king of great virtue and authority appears, everyone immediately falls silent, trembling in awe. 

Becoming sleepy while reciting Namo Amitabha Buddha is also a benefit we receive. It is actually a step better than the situation described above, where one becomes agitated and uncomfortable while reciting. 

Nevertheless, one has not yet completely mastered the Buddha’s teachings. At this point, if we can become aware of our delusive thoughts and keep returning to our recitations, refusing to follow them, the clearer and more lucid our minds will become.

79問：為什麼我不念佛很精神，一念佛就容易打瞌睡呢？ 

答：這是因為常人的心總是被妄念佔據，被妄念主宰，也就跟著以妄為真、 認他為自。不念佛的時候，妄念很活躍、很興奮，他也就覺得自己很精神； 一旦念佛，由於佛號的威力，妄念被抑服，不再處於興奮狀態，他也就跟 著昏昏欲睡起來。比如人聲鼎沸的場所，德高威嚴的王者一出現，馬上噤 若寒蟬。念佛而欲睡，也是得著念佛的好處，比上面念佛而心煩難受尚要 好一層，不過畢竟還沒有完全隨著佛走，這時如能識破妄念，不隨妄念走 ，以佛為親，就會越念越清明。

Namo Amituofo! 

September 2, 2026

Sept. 2, 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 

“Great compassion gives happiness to all sentient beings; and great compassion removes the suffering of all sentient beings.” 

— from the “Treatise on the Great Perfection of Wisdom” 

大慈與一切眾生樂，大悲拔一切眾生苦。《大智度論》 

Namo Amituofo!

September 1, 2026

Sept. 1, 2026 

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

慧淨法師之「人生之實相」

Human beings have their limitations: if we do not kill, eat meat, or commit offenses, we cannot survive. Survival itself is a seed of wrongdoing. 

Even when we do good deeds, they are still meritorious acts tainted by afflictions. At the time of death, everything one has done throughout one's life manifests all at once. 

人有界限：不殺生食肉造罪，就不能生存；生存的本身，就是罪惡的種子。 雖也行善，亦是有漏之善。臨終之時，一生所作，一時俱現。 

Namo Amituofo!

August 31, 2026

Aug 31, 2026 

Wonderful Analogies in Pure Land School

淨土宗妙喻

Metaphor 70: Stern and Gentle Parenting

These two methods of salvation are like the way parents raise their children. When the father puts on a stern face, the mother puts on a gentle one. Since children are young and ignorant, some of them may be mischievous or hyperactive and prone to making mistakes, even committing serious crimes. Therefore, the father has to establish strict rules to regulate their behavior and says: “You cannot do this or that, I warn you! If you do it, I will kick you out of the house and even sever our father-son relationship.”

Suppose that one day the son truly did something wrong, and his father sent him outside to stand as punishment, forbidding him from coming back into the house. But when evening came, it was getting dark outside and rain was about to fall. So the mother went outside to comfort him gently, saying:

“Child, you need to understand that what you did was wrong and cannot be allowed. It’s getting dark now, and it’s time to eat. You need to acknowledge your mistake and repent. Go inside and apologize to your father, and don’t do it again.”

70. 黑臉白臉喻

       這兩種救度的運作像什麼呢？就像父母教養孩子一般，父親扮黑臉時，母親就扮白臉。畢竟孩子還小，不懂事，有的孩子比較調皮，有的孩子比較好動，甚至是過動兒，容易因無知而做錯事，甚至犯下滔天大罪，所以，父親就不得不先立下比較嚴格的規矩來規範：「這個不能做，那個不能犯，警告你！如果犯了就把你趕出門，不讓你回家，甚至斷絕父子關係！」

假設有一天，兒子真正犯了過失，爸爸就把他趕到外面去罰站，不准進門。可是到了晚上用餐時間，外面天黑又將下雨，母親就到外面去溫言安慰，說：「孩子啊！你要曉得過錯，那樣的事情是要不得的，現在天黑要吃飯了，你要知錯悔改，進去向爸爸懺悔，以後不可以犯。」

Namo Amituofo!

August 30, 2026

Aug 30, 2026 

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

淨土短文 (一) 

24. (1) He Comes of His Own Initiative — not because we pray or ask Him to (His initiative, not our petition)

1. The 17th Vow

2. The following three vows, the 18th, 19th and 20th Vow

3. “To enable all sentient beings to bring their merits to completion”

4. The Amitabha Sutra

(2) Equal and Impartial — regardless of whether one is monastic or lay, good or evil

1. “The sentient beings throughout the ten directions”

2. “All sentient beings”

3. “To rescue the multitude of living beings”

4. “His concern for them is even greater than that of parents for their children”

5. “To bear the burden of all sentient beings”

6. The Amitabha Sutra: “good men”

(3) Absolutely Unconditional — no need to practice the Six Perfections, attain enlightenment, or achieve single-minded concentration

1. “Hearing His Name, they develop faith and rejoice”

2. “They rejoice and leap for joy”

3. “By the power of His Original Vow”

24.（一）主動而來：不因祈求拜託(主動非祈求)

　1.第十七願 2.後三願 3.令諸眾生，功德成就 4.彌陀經

（二）平等無差別：不論僧俗善惡

　1.十方眾生 2.諸有眾生 3.為拯群萌 4.甚於父母念子

　5.負荷群生 6.小經「善男子」

（三）絕對無條件：不必六度、開悟、一心

　1.聞其名號，信心歡喜 2.歡喜踴躍 3.其佛本願力

August 29, 2026

Aug. 29, 2026

Clarifying Doubts About the Pure Land (II) 

淨土釋疑(二) 

Answer to Q45: (continued 2 /3) 

A person who diligently recites Namo Amitabha Buddha may naturally bring benefits and protection to family members, even without specifically dedicating the merit to them. 

There is a saying: “When one person has blessings, the whole household benefits from them.” 

Another common saying is: “When one person attains the Way, even the chickens and dogs ascend to Heaven.” 

In other words, those around that person benefit simply by sharing in his or her blessings. 

There is yet another saying: “When a person enters Samadhi in the mountains, even the grass and trees benefit; when cattle and sheep eat them, their coats become lustrous.” 

The meaning is that, if an Arhat resides on a mountain, or if someone practices and enters samadhi there, the grass and trees on that mountain become especially verdant, and even the stones become bright. The animals that eat the grass also undergo a corresponding change, and their coats become lustrous. 

This illustrates that , within a community or family, if there is even one person who possesses blessings and merit, the family members can receive the protection and benefit of that person’s blessings. Without their even being aware of it, they can thereby be influenced and changed.

Therefore, in all matters, we should first examine ourselves, and begin with our own conduct. 

答45：(3/ 3) 

一個勤於念佛的人，即使沒有迴向給他們，自然這個功德也會庇蔭在他們身 上。所謂「一人有福，牽帶全屋。」一個人的福報，家中大小都受到他的庇蔭， 有句俗話說：「一人得道，雞犬升天。」也就是沾他的光的意思。 

又一句話，「入定山中之草木，牛羊食之毛光澤。」意思是說，這座山有阿羅漢 居住或有人在山中修行入定，來吃這座山的草木的牛羊，牠們的毛也會有光澤。 

光是山中有修行人入定就會使得這座山的草木青翠、石頭光亮，來吃這些草 的動物，牠們身上也會有這樣的變化，這就說明團體或家庭當中，如果有一 個有福報、功德的人，家人就會受他的庇蔭，無形中也會改變家人。所以，凡 事反求諸己，從自身做起。 

Namo Amituofo!

August 28, 2026

Aug. 28, 2026

Clarifying Doubts About the Pure Land (II) 

淨土釋疑(二) 

Answer to Q45: (continued 2 /3) 

There is another point. Children have eyes as clear as glass. From the time they are little until the present, their eyes are like cameras, recording the conduct of their parents through body, speech, and mind in their memories. Thus, they grow up watching their parents’ behavior. 

Confucius said: “When his own conduct is upright, he acts without being ordered to do so; when his own conduct is not upright, even if he is ordered to act, he will not follow.” 

He also said: “If the son takes the lead in upright conduct, who would dare not be upright?”

If we conduct ourselves properly and uprightly, we will naturally influence others. This is why living examples are more important than verbal instruction. In raising children, leading by example is especially important. If we ourselves have not conducted ourselves properly and merely lecture and admonish our children with words, the effect will naturally be much weaker. 

Of course, children have their own blessings and their own karmic obstacles. There are some karmic obstacles that, no matter how spiritually exalted their parents may be, the parents cannot influence them. At such times, we rely on the power of Amitabha, and this is why we should diligently recite Namo Amitabha Buddha. 

(to be continued tomorrow) 

第45問： 

答45：(2/ 3) 

另外，孩子的眼睛都是雪亮的，從小時候到現在，他們的眼睛就像攝影機，把 父母的三業行為都攝入他的腦海中，所以他們是看著父母的行為長大的。孔 子說：「其身正，不令而行；其身不正，雖令不從」，又說：「子率以正，孰敢不 正。」我們如果做得端正的話，自自然然會影響他人，這就是身教重於言教， 所以在教養子女方面，以身作則是比較重要的。如果自己沒有做好，單單在 語言上督促他，這樣效果會比較差。當然，兒女有兒女的福報，兒女也有兒女 的業障，有的業障即使父母再怎麼神聖都影響不了他，這時候就是藉佛力， 就是要勤於念佛。 

Namo Amituofo! 

August 27, 2026

Aug. 27, 2026 

Clarifying Doubts About the Pure Land (II) 

淨土釋疑(二) 

Question 45: Although I myself have deep faith in the law of cause and effect, and often listen to your guidance, I have been developing a deeper faith concerning spiritual practice; the cultivation of the Way, and karmic cause and effect. Yet I often worry about my family members, especially since my mother is already in her nineties. I hope to dedicate the merit of my Amitabha-recitation to her. 

However, a fellow practitioner believes that I should first dedicate the merit to overcoming my own karmic obstacles, establish my own spiritual attainment , and only afterward dedicate merit to other family members. May I ask the Master what is the correct way to understand this? 

Answer: The reason your view differs from that of your fellow practitioner is that there is not yet a correct understanding of merit-dedication. 

Merit-dedication does not mean that if you recite ten thousand times today, or recite however many times, those recitations can only be dedicated to one particular person, as though there would be no merit left to dedicate to anyone else. It is not like that at all. 

Even a single recitation of Amitabha’s Name can be dedicated to hundreds, thousands, or millions of recipients. It can be dedicated to: our karmic creditors, those with whom we have karmic grievances, our ancestors, children, relatives, sentient beings with whom we have karmic connections, as well as those with whom we have no apparent connection. 

When making the dedication, however, we should focus on the matters that are of particular concern to us. For example, in the case of your mother, you can speak specifically of your wish for her to have faith and aspire for rebirth. In the case of your children, you can express your wishes for their upbringing—whether they can conduct themselves uprightly and honorably, and whether they can inherit and carry on our religious faith. 

There is no need to elaborate on everything. Simply mention the matters that are of special concern to you. Then, at the end, recite:

“May this merit be equally dedicated to all, 

that they may awaken the Bodhi-mind, 

and attain rebirth in the Land of Bliss.” 

Everything is included within this dedication. 

There is a saying: “When a person is sincere, the Buddha responds. When a person has a wholesome aspiration, Heaven will surely honor it.” Another saying goes: “Where there is a vow, there will be a karmic connection.” 

As long as we have that sincere and earnest wish for the other person’s well-being, Amitabha knows it. He will do his utmost to fulfill our aspiration. If our wish cannot be fulfilled exactly as we hoped, then even so, a heavy karmic retribution may be lightened and borne in a milder form. Amitabha is working silently and invisibly within all of this. 

Therefore, after making our dedication with sincerity and reverence, we should simply entrust everything to Amitabha—to Amitabha's arrangement and Amitabha’s working. 

(to be continued tomorrow) 

第45問：雖然自己也深信因果，也常聽聞上人的引導，朝修行、道業、因果上 建立較深的信心，但常為眷屬擔心，尤其母親已經九十幾歲了，我希望以念 佛的方式來迴向他，但有同修認為應該迴向自己本身的業障，自己的道業先 成，再來迴向其他眷屬。想請問上人應該怎樣才是正確的。 

答45：(1 / 3) 

妳和那位同修觀點不一樣，是因為對「迴向」沒有正確的了解。所謂「迴向」並 不是說，今天念的一萬聲佛號，或多少佛號，只能迴向某某人，沒有餘力可以 迴向其他人，並不是這樣。即使念一句佛號，也可以迴向百千萬的對象，既可 以迴向給自己的冤家債主，也可以迴向給自己的祖先、兒女、六親眷屬，以及 有緣、無緣的眾生。只是迴向的時候，要把握重點敘述，如對母親信仰以及往

生的心情，對兒女的教養，是不是能夠堂堂正正地做人，是不是能夠繼承我 們的宗教信仰，只要就我們所特別關心的列出來講就可以了，最後就以「願以 此功德，平等施一切，同發菩提心，往生安樂國。」就都包含在裏面了。「人有 誠心，佛有感應；人有善願，天必從之」。「有願就有緣」，只要我們有那一份真 誠、懇切的心想要為對方好，阿彌陀佛都知道，都會盡量滿我們的願，如果我 們的願不能達到，也會重報輕受，阿彌陀佛冥冥之中都在運作著，所以虔誠 迴向之後，就任憑彌陀的安排、任憑彌陀的運作。 

Namo Amituofo! 

August 26, 2026

Aug. 26, 2026 

Master Huijing’s Short Dharma Teaching about “The Fear of Death” 慧淨法師之「 死的恐怖」 

Birth and death are of the utmost importance and impermanence comes swiftly. Put simply, “impermanence” means death; and, needless to say, the true reality of death is our own death. 

生死事大，無常迅速。無常簡言之就是「死」。死真正之相，不用說當然是自己 的死。 

Namo Amituofo!

August 25, 2026

Aug. 25, 2026 

Q and A about Practicing Amitabha-Recitation 

Part Four - The Mindset and Practice in Daily Life 

念佛實用問答(4) - 日常心行 

Question 78: Why is it that I feel more at ease when I am not reciting Namo Amitabha Buddha; but, as soon as I start reciting, I become agitated and uncomfortable, and no longer wish to continue? Does this mean that my spiritual capacity is not suited to Amitabha-recitation? 

Answer: On the contrary, this is precisely proof that you are benefiting from Buddha-recitation and that you are well suited to practicing it! 

For example, some people enjoy playing mahjong, watching sports, or playing online games. They can sit there for an entire night without feeling tired; in fact, they may feel even more energetic. This is because they are indulging their deluded thoughts. 

However, when they recite Namo Amitabha Buddha for a while, they may feel uncomfortable , uneasy , or become inwardly restless. This is because Amitabha Buddha is gathering in and restraining their deluded thoughts. It is like putting reins on a wild horse for the first time. Naturally, the horse does not feel free and will want to resist. 

The deluded thoughts in our minds are also like a wild horse. Apart from the Other-Power in Amitabha Buddha’s Name, there is no other power capable of subduing them. Therefore, we should persist in reciting Namo Amitabha Buddha. With continued practice, our deluded thoughts will naturally become tamed, just as a wild horse eventually becomes a well-trained steed. 

If we do not recite Namo Amitabha Buddha and instead follow the wild horse of our deluded thoughts wherever it runs, it will carry us straight to the hell realms. 

78問：為什麼我不念佛心裏還好受些，一念佛反而心煩難受而不想念呢？ 是不是我的根機不適宜念佛？ 

答：這正是你得到念佛的好處、適宜念佛的證明啊！比如有人喜歡打麻將，有 人喜歡看球賽，有人喜歡上網玩遊戲，一泡就是一整晚，他也不覺得累，反而 很精神，這是因為放縱妄念的緣故；但是念一會兒佛，不是這裏不舒服，就是那裏煩心，這是因為佛號將妄念收攝的緣故，如野馬初上韁繩，牠當然不自 由，想反抗。我們心中的妄念也像野馬一樣，除了佛號，沒有任何力量能收服 它。所以要念佛，久而久之，妄念自然馴服，如同野馬成為良駒一樣。如不念 佛，順著妄念的野馬奔跑，它就會把我們直接載到地獄。

Namo Amituofo! 

August 24, 2026

Aug. 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 Buddha’s mind is none other than Great Compassion, embracing sentient beings with unconditional kindness. (The Contemplation Sutra) 

佛心者大慈悲是，以無緣慈攝諸眾生。《觀經》 

Namo Amituofo!

August 23, 2026

Aug. 23, 2026 

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

慧淨法師之「人生之實相」 

Even between husband and wife, if one partner acts against the other’s wishes , it is still regarded as “sexual misconduct”.

即使夫婦，一邊違反對方的意思而犯者，亦成邪淫。 

Namo Amituofo!

August 22, 2026

Aug. 22, 2026 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 69: Surrendering 

In Master Yinguang’s Collected Works, it is also said that: “Surrendering means becoming a loyal subject. If someone who has slandered the Dharma thinks that he cannot attain rebirth even if he subsequently repents, he totally misunderstands the guiding standard for Buddhist practice, and its principle.”

This is like an enemy surrendering and becoming one of our own people. As long as one repents and recites Namo Amitabha Buddha, one can attain rebirth. If a person cannot do so, then what would be the point of speaking about Buddhist practice at all? This is the gist of Master Yinguang’s words. 

69. 歸降喻 

《印光大師文鈔》言： 

歸降，即是順民也。 

若謂謗法之人，後縱改悔，亦不得生，便完全失卻修持準繩。 

像敵人歸降了，就是我們的國民。如果說以前曾經謗法，即使後來悔改了也 不能往生的話，那就失去了學佛修行的依準原則，就不曉得什麼是原則了。 所以，只要悔改，稱念佛名，亦可得生。若然做不到，又講什麼修行。這是印 光大師法語的要旨。

Namo Amituofo! 

August 21, 2026

Aug. 21, 2026 

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

淨土短文 (一) 

23. The World of True Reality 

“Next is the path to the unconditioned and Nirvana. All attain a body of natural emptiness and of boundless extent.” 

The World of Peace and Bliss 

“ Amitabha’s Land is pure and peaceful, subtle and wondrous, and filled with exquisite joy. There are none of the many sufferings one experiences in this Saha Land, only every kind of bliss. Therefore, it is called the Land of Ultimate Bliss.” 

The World of Harmony and Peace 

“Everything exists according to one’s wishes, completely free and at ease. There are no preferences or aversions, no distinctions between ‘others’ and ‘self,’ and no competitions or dispute.” 

The World of Merit and Virtue 

“Through its magnificent adornments, all sentient beings attain the accomplishment of merit and virtue.” 

The World of Eternal Life 

“All who reach that Land attain, through their own realization, the state of non-retrogression.” 

The World of Diligent Practice

If I do not become a great benefactor, even after countless kalpas of practice; universally relieving all who are poor and suffering, I vow not to attain Perfect Enlightenment. 

23. 真實之世界：次於無為泥涅之道。皆受自然虛無之身、無極之體。 安樂之世界：彼佛國土，清淨安穩，微妙快樂。無有眾苦，但受諸樂，故名極 樂。 

和平之世界：隨意自在，無所適莫，無彼無我，無競無訟。 功德之世界：以大莊嚴，令諸眾生，功德成就。 

生命之世界：皆悉到彼國，自致不退轉。 

精進之世界：我於無量劫，不為大施主，普濟諸貧苦，誓不成正覺。

Namo Amituofo! 

August 20, 2026

Aug. 20, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Answer to Q44 : (3 /3) 

But what if, at the end of life, illness or pain makes one unable to recite Namo Amitabha Buddha? Can one still be reborn? Certainly. 

Master Tanluan once said: If a person merely hears of the purity and peace of that Land, and firmly resolves to be reborn there, that person will also attain rebirth and immediately enter the assembly of those whose rebirth is already established. 

This means that the decisive cause of rebirth is not one's ability to recite Namo

Amitabha Buddha at the very last moment; but, the settled aspiration and faith that have already been established. Once a person has sincerely resolved to leave this world of suffering, aspired for rebirth in Amitabha's Land of Bliss, and entrusts oneself to Amitabha's deliverance through the exclusive recitation of Namo Amitabha Buddha, rebirth is assured. This is so even if illness at the end of life makes verbal recitation impossible. 

44問： 

答(3 /3)： 

那臨終病痛念不出佛號也能往生嗎？照樣往生！曇鸞祖師曾經說過： 若人但聞彼國土清淨安樂，剋念願生，亦得往生，即入正定聚。 

曇鸞大師這句話的意思是說：如果有人「但聞彼國土」，只是聽到極樂世 界這個國土是一個清淨安樂的國土，「啊，有那麼好的地方啊，那我也要去」 ——「剋念願生」，「剋念」就是切實有願生的心；「剋念願生，亦得往生」，這種 眾生也能往生極樂世界。 

同時，「即入正定聚」，已經是必定成佛的身份了，叫「正定聚」。所以， 這種願生已經是含有信在裏邊了，因為他相信有極樂世界阿彌陀佛。有願、 有信，行也就在裏邊了，因為，行是阿彌陀佛兆載永劫所累積的功德，是要送 給這種願往生的眾生。願往生的眾生，在第十八願來講是經過彌陀所呼喚的 眾生啊！ 

剛剛講的這種眾生，無形中也是經過彌陀所呼喚的，為什麼？阿彌陀佛 的呼喚，是隨時隨地都在呼喚我們，有情無情都在為我們說法，他以極樂世 界的清淨莊嚴來吸引我們，只要能引起我們願往生的心，阿彌陀佛呼喚的目 的也就達到了。 

Namo Amituofo!

August 19, 2026

Aug.19, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Answer to Q44 : (2 /3) 

As for whether, while reciting, he has a complete understanding of Amitabha's deliverance, that is no longer essential. His rebirth is assured because he already fulfilled the conditions for rebirth: renouncing the Saha World, aspiring to be reborn in the Land of Bliss, and exclusively reciting Namo Amitabha Buddha. 

Otherwise, people often abandon the practice halfway. For example, someone may be told that this Name is wonderful—that simply by reciting it one can eradicate karmic obstructions, and increase blessings and wisdom. However, because such a person does not earnestly seek liberation from birth-and-death, when illness or adversity arises, he stops reciting. Once he stops, the karmic connection is, in a sense, interrupted or weakened. 

The Amitabha Sutra says: 

If there are good men or good women 

who have already made the vow, 

who are now making the vow, 

or who will make the vow, 

all of them will attain non-retrogression 

toward Anuttara-samyak-saṃbodhi. 

They have already been reborn, are now being reborn,

or will be reborn in Amitabha’s Pure Land 

This means that, once one genuinely aspires to be reborn, one's rebirth is immediately determined. If it is not yet determined, it is because the necessary causes and conditions are still incomplete. If one is not presently reborn , then upon aspiring in the future, one will certainly be reborn. 

That is why the sutra says, "they have already been reborn, are now being reborn, or will be reborn." Those who have already made the vow, have already established the conditions for rebirth. Otherwise, one can make the vow now and attain rebirth now. Whether sooner or later, rebirth is certain. Hence, the sutra speaks of those who "have already made the vow, are now making the vow, or will make the vow," corresponding to "have already been reborn, are now being reborn, or will be reborn." 

The issue is not whether one will be reborn, the real issue is whether one has this aspiration. Once one truly wishes to leave the Saha World and be reborn in the Land of Bliss, one will naturally recite Namo Amitabha Buddha. 

(to be continued tomorrow) 

44問： 

答(2 /3)： 

至於說他有了這個動機而稱念這句名號的時候，他對於彌陀的救度是 否有充分的瞭解，那已經無關緊要了，往生是必定的，因為，他已經合乎往生 的條件了——厭離娑婆，願生極樂，專稱彌陀佛名。 

如果不是這樣的話，往往會半途而廢，就像有的人，告訴他這句名號非 常好，只要稱念，就能消業障、增福慧，可是他生死心不切，一遇到病痛、逆境，就不念了；那不念了，似乎這個緣就斷了，就減少了。

《阿彌陀經》說：

若有人，已發願，今發願，當發願， 

是諸善男子、善女子， 

皆得不退轉於阿耨多羅三藐三菩提， 

於彼國土，若已生，若今生，若當生。 

意思是說，現在有真正的願，現在就決定往生。如果沒有決定，是因為 因緣不具足。現在不往生，將來發願也會往生。所以經文就說「是諸人等，若 已生，若今生，若當生」，已發願的已經往生，不然的話，就現在發願往生，不 管早與晚，都會往生，所以說「已發願，今發願，當發願」，就「若已生，若今生 ，若當生」。不怕不往生，就怕沒有這個願，厭離娑婆，願生極樂，自然就會稱名。 

Namo Amituofo!