Vancouver Pure Land Buddhism: Basic knowledge in Pure Land Teaching

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Thursday, July 10, 2025

July 9, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

157. The Deliverance of Ordinary Beings in the Pure Land School (2 / 2)

Master Shandao regarded all people in the world today as "ordinary beings burdened with karmic evils and afflictions." In addition, he also considered those described in Mahayana Buddhism as having shallow understanding or clinging to the view of a self to be "evil-doers" and "beings full of afflictions."

In response, Master Shandao emphasized the most suitable and supreme method of Amitabha-recitation (exclusively reciting Amitabha Buddha’s Name) as Amitabha’s way of delivering such beings.

As such, the primary recipients of Amitabha’s deliverance are ordinary beings who commit evil and accumulate karmic offenses. This includes everyone, regardless of gender, status, monastic or householder, of good or evil character. All are regarded as sinful and afflicted ordinary beings.

157 救度凡夫的念佛法門 (2 / 2)

善導大師認為現實的人都是「罪惡煩惱凡夫」。此外，同時認為大乘佛教中所說的淺識者、執身見者，也是「罪惡者」、「具足煩惱者」。於是，善導大師針對造罪造業的罪惡凡夫，具足煩惱的凡夫，開展了最合適、最好的彌陀救度的念佛法門。

所以，彌陀救度的對象，是以造罪造業的凡夫為優先，此凡夫是指所有現實中的人。亦即不分男女貴賤、出家在家、善人惡人，都是罪惡凡夫、具足煩惱的凡夫。

Namo Amituofo!

July 8, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

157. The Deliverance of Ordinary Beings according to the Pure Land School (1 / 2)

Ordinary beings are seen as being full of afflictions, having shallow understanding, attachment to the five desires, and are difficult to save. The founder of the Pure Land school, Master Shandao, explained that the three Pure

Land sutras reveal that even such ordinary beings can be reborn in the true and wondrous realm of Amitabha.

Therefore, Shandao promoted the doctrine of "the vow that saves all beings through the exclusive recitation of Amitabha Buddha’s Name."

Regardless of whether one is male or female, noble or lowly, a layperson or monastic, good or evil, all beings are considered ordinary beings. This includes those who commit sins and those filled with afflictions. Shandao considered everyone, whether good or evil, to be "ordinary beings who commit offenses and have karmic obstructions," or “ordinary beings full of afflictions”.

"Ordinary beings who commit offenses and have karmic obstructions" is quoted from Master Shandao’s Commentary on the Contemplation Sutra, which refers to all people nowadays. He says “we are all iniquitous ordinary beings subject to endless rebirths. Since time immemorial, we have died and been reincarnated, without any causal conditions to leave the cycle of rebirth.”

“Ordinary beings full of afflictions” is quoted from the Verse on the Rites of Rebirth, which says, “We are ordinary beings full of afflictions.”

(to be continued tomorrow)

157 救度凡夫的念佛法門 (1 / 2)

凡夫雖被稱為是煩惱者、淺識者、執著五欲者、染著身見者，而且還被認為是難救度者。但是淨土宗的開宗祖師善導大師依據淨土三經，闡釋即使是這樣的凡夫，也能因為專一念佛而被阿彌陀佛救度，往生阿彌陀佛真實高妙的報土，而提倡「本願念佛，凡夫入報」說。

不論是佛在世或佛滅後，不論男女貴賤、出家在家、善人惡人，所有眾生都是凡夫。可說此凡夫是「罪障造惡凡夫」、「具足煩惱凡夫」。

「罪障造惡凡夫」一語，是依據善導大師《觀經疏‧散善義》中所說的現實之人：「自身現是罪惡生死凡夫，曠劫以來常沒常流轉，無有出離之緣。」

「具足煩惱凡夫」一語，是依據善導大師《往生禮讚》所說「自身是具足煩惱凡夫」，可說凡夫是具足煩惱者。

Namo Amituofo!

Tuesday, July 1, 2025

June 27, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of Ordinary Beings (continued 6/6)

The so-called 108 afflictions refer to the number of mental defilements, traditionally counted as 108. There are different ways to arrive at this number. One method begins with the six sense faculties—eye, ear, nose, tongue, body, and mind—each of which experiences three types of sensations: pleasant, unpleasant, and neutral. This results in 18 types of sensations in total.

Furthermore, each of the six faculties also gives rise to three kinds of emotional responses: like, dislike, and indifference. This brings the count to 36. Since these 36 reactions occur across the three time periods—past, present, and future—they total 108 afflictions.

In addition to these 108, afflictions are also said to number 84,000, signifying their vast and pervasive nature. Depending on their function, afflictions are also referred to by various names, such as latent tendencies, delusions, defilements, leaks, fetters, and bonds.

In essence, these afflictions keep sentient beings trapped in a deluded state, obstructing the path to enlightenment. As long as these defilements are not completely eradicated, one cannot escape the cycle of rebirth (samsara) or attain awakening.

Therefore, the core of Buddhist practices are meant to eliminate these afflictions. In Theravāda (or “Hinayana”) Buddhism, this is discussed in terms of defilements eliminated during the path of seeing and the path of cultivation. In Mahayana Buddhism, the focus is on whether afflictions are cut off suddenly (sudden elimination) or gradually (gradual elimination).

156 凡夫的意義 (續 6/6)

所謂百八煩惱，是煩惱的數量算起來有百八。關於此計算方式有不同的說法，其一，人的六根（眼、耳、鼻、舌、身、意的六種感覺器官）各有苦、樂、捨（不苦不樂）的三種作用（受業），共計為十八的數量。

又，六種感覺器官也各有好、惡、平（無好無惡）的三種感情，所以合為三十六。因為此三十六種感覺器官的作用橫亙過去、現在、未來三世，所以總計為百八的數量。此外，又說為八萬四千煩惱，說明此煩惱非常多。又根據煩惱的作用，也可稱其為隨眠、惑、染、漏、結、纏等。

總之，這些煩惱使得眾生住於迷妄的世界，障害向證悟前進的正道。所以，只要這些煩惱沒有完全斷滅，就不能脫離輪迴，達到證悟。因此，佛教修行的中心是在於如何斷除煩惱。小乘佛教論見道所斷、修道所斷，大乘佛教則論頓斷、漸斷。

Namo Amituofo!

June 26, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of “Ordinary Beings” (continued 5/6)

These afflictions cause sentient beings to become deluded, commit karmic actions, and experience the painful consequences of rebirth within the six realms of existence. As a result, beings remain trapped in a state of confusion and suffering over a long period of time. Therefore, unless these afflictions are completely eliminated, enlightenment cannot be attained, and liberation from the cycle of rebirth (samsara) is impossible. For this reason, whether afflictions are cut off or not becomes a central issue in Buddhist practice.

These afflictions generally refer to the three poisons:

● Greed: an insatiable craving or desire,

● Hatred: anger or aversion,

● Delusion: ignorance of the true nature of reality.

Added to these are pride, doubt, and wrong views —making a total of six primary afflictions.

In broader classification, afflictions are sometimes divided into:

● View-based and thought-based delusions —confusion about the nature of the past, present, and future,

● Dust-and-sand delusions —numerous subtle delusions, as countless as dust and sand,

● Ignorance-based delusions —delusions rooted in fundamental ignorance or lack of wisdom.

The primary afflictions are called the "three poisons": greed (insatiable desire), hatred (anger), and ignorance (lack of understanding). Along with pride, doubt, and wrong views, they are known as the "six afflictions."They can be further categorized into: the "three delusions of view, thought, and ignorance," the "dust-like afflictions," and the "ignorance based afflictions," among others. They can include various subtleties, such as the 108 afflictions.

(to be continued tomorrow)

156 凡夫的意義 (續 5/6)

此煩惱使眾生起惑、造業、受六道輪迴的苦報，長時持續在迷妄的世界中。所以，除非斷除此煩惱，否則不能證悟，不能出離六道輪迴。因此，在佛教的修道中，煩惱的斷與不斷成為了中心話題。

此煩惱通常是指貪欲（不滿足的我欲）、瞋恚（憎怒）、愚癡（不明道理）之三毒煩惱，再加高慢、疑心、惡見三者，稱為六煩惱，或說為見思惑（迷惑於三世的

道理），塵沙惑（如塵和沙般多的惑），無明惑（無智之惑）三惑，更可細分為百八煩惱。

Namo Amituofo!

Wednesday, June 25, 2025

June 25, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of Ordinary Beings (continued 4/6)

In the Lotus Sutra, it is stated that such ordinary beings cannot be saved. The Lotus Sutra (Chapter on Parables, Taisho Edition, Volume 9, Page 15) says:

"Sariputra, those who are proud and lazy, and those who have the view of 'I' and 'mine,' should not be told this sutra. Ordinary beings with shallow understanding, deeply attached to the five desires, will not be able to comprehend it , so do not preach it to them."

Ordinary beings have shallow wisdom and are attached to the five desires: desire for wealth, form, fame, food, and sleep). Therefore, even if they hear the teachings of the Lotus Sutra, they will not be able to understand them. Hence, the teachings of the Lotus Sutra would not be appropriate for them.

"Defilements" (Kleśa in Sanskrit) are translated as "delusions" or "afflictions." They are considered to be the root cause of human or sentient beings' evil actions in Buddhism. For those seeking enlightenment, these defilements act as obstacles to achieving the ultimate goal of Buddhahood. They cause the bodies and minds of humans (or sentient beings) to be disturbed, confused, polluted, and deluded, which is why they are regarded as unwholesome.

(to be continued tomorrow)

156 凡夫的意義 (續 4/6)

於《法華經》中，認為這樣的凡夫是不能救度者，《法華經》〈譬喻品〉（大正藏九卷15頁）說：舍利弗，驕慢懈怠，計我見者，莫說此經。凡夫淺識，深著五欲，聞不能解，亦勿為說。

凡夫智慧淺，執著五欲（財欲、色欲、名譽欲、飲食欲、睡眠欲）故，即使聽聞《法華經》的教法，也不能夠理解。因此，以《法華經》的教理而言，凡夫是不能被救度的。

「煩惱」是梵語 kleśa 的漢譯，也翻譯為「惑」。這被認為是佛教中所說的人類（眾生）惡的根源，對於想要達到證悟這一佛教的終極目的，此煩惱則成了障

礙的精神作用。這使人類（眾生）的身與心，煩、惱、擾動、混亂、迷惑、染污之故，所以被認為是不善之物。

Namo Amituofo!

June 24, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of Ordinary Beings (continued 3/6)

Conversely, Bodhisattvas who have not reached the First Ground are called "ordinary beings." Among them, the practitioners in the first ten stages of faith are known as "external ordinary beings." Those in the stages of dwelling, action, and dedication are "internal ordinary beings." Those who have not entered the ten faith stages are called "lower ordinary beings" or "those of the lower and lighter states of faith."

According to Maitreya Bodhisattva's Inquiry Sutra (Taisho Tripitaka, Volume 26, Page 236), it is said that ordinary beings are those who are distant from the teachings of saints, attached to the view of self, and living under the influence of the five desires. Thus, they are called "ordinary beings."

These beings, caught in their afflictions, give rise to desires and attachments, resulting in confusion and suffering.

(to be continued tomorrow)

156 凡夫的意義 (續 3/6)

與此相對，初地以前的菩薩叫作凡夫，其中最初的十信位者為外凡，十住、十行、十迴向位者為內凡，還未進入十信位者為底下凡夫，也稱為底下薄地凡夫，又稱為信外輕毛凡夫。

依據《彌勒菩薩所問經論》（大正藏26卷236頁）說：遠離聖人法，染著身見等，住五欲資生，故名凡夫人。

疏遠聖人之法，住於我見者稱為凡夫。所謂依煩惱，而生起我欲、我見等，而叫作煩惱迷惑的人。

Namo Amituofo!

June 23, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of Ordinary Beings (continued 2/6)

In Mahayana Buddhism, the diligent Bodhisattvas, who have started their practice with the aspiration for Buddhahood, go through fifty-two stages on their journey from initially resolving to ultimate enlightenment. These stages include the ten

stages of faith, ten stages of dwelling, ten stages of action, ten stages of dedication, ten stages of grounds, the stage of equality, and the stage of wondrous enlightenment.

The first of these ten stages, called "the First Ground" (初地), is also known as the stage of Joy, the stage of Non-retrogression, and by other names. This refers to a Bodhisattva who enters the First Ground and will not regress to the previous stages (such as the tenth dedication or the tenth faith).

Therefore, those who have reached the First Ground and beyond are called "saints," while those who have not reached the First Ground (i.e., those in the stages of the tenth dedication, tenth action, tenth dwelling, and tenth faith) are collectively referred to as "ordinary beings."

This is because entering the First Ground marks the first attainment of non-leaky wisdom (wisdom free from defilement) and partial realization of the true nature of things, thus becoming a saint. At this stage, the Bodhisattva not only nurtures Buddhahood; but, also universally guides all beings. Thus, they are called the "Ten Saints" or "Ground Bodhisattvas."

(to be continued tomorrow)

156 凡夫的意義 (續 2/6)

以大乘佛教而言，勤苦修行的大乘菩薩，從初發菩提心開始刻苦修行，一直到達證悟的過程，分為五十二階位。五十二階位是指十信位、十住位、十行位、十迴向位、十地位、等覺位、妙覺位。其中十地之初稱為初地，又稱歡喜

地、不退轉地、阿惟越致、阿鞞跋致，是指進入此初地階位的菩薩，不會再次退回到十迴向位或十信位。

所以初地以上者稱為聖者，而未達初地的十迴向、十行、十住、十信位者統稱為凡夫。

這是因為進入初地，初得無漏智（沒有染污的智慧），證悟一分法性，而成為聖者，因為長養佛智的同時，也普遍攝化一切眾生的緣故，所以叫作十聖或地上菩薩。

Namo Amituofo!

June 22, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

156. The Meaning of Ordinary Beings

In Pure Land Buddhism, those who are saved are referred to as ordinary beings. Although the term "ordinary beings" generally refers to common or average people, this word is a translation of the Sanskrit term ṛthagjanaiḥ, which directly translates to "beings born in different worlds."

"Different worlds" refers to the six realms: Hell, Hungry Ghosts, Animals, Asuras, Humans, and Deities. These realms are based on the arising of karmic actions

influenced by afflictions, which result in rebirth into one of these six realms, thus they are called "beings born in different worlds."

(to be continued tomorrow)

156 凡夫的意義

淨土教中，對於被救度的人稱為凡夫。

凡夫雖然一般是指凡庸的、平平凡凡的一般人，但這個詞語是梵語 ṛthagjanaiḥ 的翻譯語，直譯則為異生。

「異生」是指出生於種種相異不同的世界者。「不同的世界」是指六道，也就是地獄、餓鬼、畜生、阿修羅、人間、天人。依煩惱而起業，轉生於六種不同的世界，所以叫作異生。

Namo Amituofo!

Friday, June 6, 2025

June 3, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

155. The Relationship Between Amitabha Buddha’s Light and Life (continued 6/6)

4. The Relationship of Essence and Function

In this dimension, Life (shòu mìng 壽命) represents essence (tǐ 體), and Light (guāng míng 光明) represents function (yòng 用).

Amitabha’s Life embodies compassion, while his Light manifests wisdom. Through the union of compassion and wisdom, the dual operation of karuṇa and prajna, Amitabha Buddha imparts his boundless Light and Life.

All self-realized virtues are encompassed within Infinite Life; all outward, altruistic, and transformative activities are expressed through Infinite Light. Hence, Infinite Light and Infinite Life together encapsulate the totality of Amitabha Buddha’s immeasurable virtues.

Infinite Light implies freedom from spatial limitations; Infinite Life implies transcendence of temporal limitations. In fact, space and time are ultimately interwoven — where there is no time, there is no space; where there is no space, there is no time. Where time is present, space must also be; and where space exists, time necessarily accompanies it. These three — space, time, and velocity — form a single conceptual triad. Space is distance; divided by speed, it yields time.

The minds of Buddhas and Bodhisattvas abide in serenity and stillness — unborn and undying. In the dimension of time, their awareness is tranquil and unmoving; and when that stillness is centered upon a single point, there is no motion. Hence, there is no perception of space. Only when there is movement does the notion of spatiality arise.

(to be continued tomorrow)

155 阿彌陀佛光壽關係 (續 6/6)

4. 體用的關係

壽命為體，光明為用。

壽命代表慈悲，光明就代表智慧。悲智雙運，光壽無量。

一切自證功德，無量壽命就可以包括；一切外化、利他的功德，無量光明都可以說明。所以無量光明和無量壽命，就涵蓋了阿彌陀佛種種無量的功德。

光明無量，是沒有空間的障礙；壽命無量，是沒有時間的障礙。其實這兩點也是相通的，沒有時間，就沒有空間，沒有空間，就沒有時間；有時間就有空間，有空間就有時間。空間、時間和速度，它們是一組的概念。空間就是距離，除以速度，就等於時間。

諸佛菩薩的心念是寂靜、寂止的，是不生不滅的，時間上，它是寂靜的。寂靜在一點上，就沒有運動，就沒有空間了，只有運動了，才有所謂的空間感。

Namo Amituofo!

Monday, June 2, 2025

June 2, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

155. The Relationship Between Amitabha Buddha’s Light and Life (continued 5/6)

3. The Relationship of Mutual Containment

Mutual containment (hù jù 互具) refers to the presence of Life within Light and Light within Life. When Amitabha Buddha’s compassionate radiance shines upon us, it is not mere illumination; embedded within that Light is the Buddha’s own boundless lifespan. This Light is not only radiant, it sustains and extends life itself. Thus, within the Light there is Life: this is known as “Light containing Life.”

When we recite "Namo Amitabha Buddha", the Buddha’s Light embraces us. This luminous Name permeates the ten directions, transforming and guiding all beings. The moment we invoke "Namo Amitabha", the Buddha’s Light immediately illuminates our minds. At that very instant, we are embraced, and the Buddha’s Life reaches us through that Light. Thus, Amitabha’s Life accompanies and is infused within his Light. Wherever the Light extends, so too does the Buddha’s Life. Therefore, his Life pervades all of space and the Dharma Realm.

Because Amitabha’s Light pervades the entire cosmos and because Life is contained within that Light; when we recite the Name of Amitabha Buddha, his infinite Life enters and abides within our hearts. In addition, his Life also contains Light. Amitabha’s Life is one of purity and radiance; it is a luminous, enlightened Life.

(to be continued tomorrow)

155 阿彌陀佛光壽關係 (續 5/6)

3. 互具的關係

互具，即光明裡具有壽命，壽命裡具有光明。阿彌陀佛的慈光照著我們，光在這裡，阿彌陀佛的壽命就在光這裡面。這個光是能給我們補充壽命的，這光明裡面就有壽命，這叫「光具有壽」。

我們念「南無阿彌陀佛」，佛光攝取，是光明名號攝化十方。念「南無阿彌陀佛」，佛光馬上在心中照耀，當下攝取，當下壽命就在這裡，佛的壽命跟著光明就來了，阿彌陀佛的光裡面就有佛的壽。所以壽也是盡虛空遍法界的。

因為光盡虛空遍法界，光裡面就有壽，所以我們念阿彌陀佛，佛壽就來到我們的心中。壽裡面也具有光，阿彌陀佛的壽命，是清淨、光明的壽命。

Namo Amituofo!

June 1, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

155. The Relationship Between Amitabha Buddha’s Light and Life (continued 4/6)

2. The Interdependence of Function

This interdependence implies that Light relies on Life for its manifestation, and Life relies on Light for its expression. Light, being an outward radiance, must have a supporting source — a substratum that sustains and enables its projection. This substratum is precisely Life.

Light represents the dynamic vitality of life — its expressive, outward, altruistic energy. Life, in turn, is the embodied reality of this vitality.

In human experience, Light manifests as vitality, as a form of power or force. A person lacking vitality appears dull and lifeless; conversely, one brimming with life force exudes radiance and brilliance.

Amitabha Buddha’s Light and Life are thus mutually dependent. Infinite Light necessitates Infinite Life. If Light were vast but Life limited, then the Light would be temporal and finite — no longer truly boundless.

(to be continued tomorrow)

155 阿彌陀佛光壽關係 (續 4/6)

2.相依的關係

相依，即光明依壽命，壽命依光明。因為光明是對外散發的，它一定要有一個載體，一定要有一個承擔物，這個承擔就是壽命。光明就代表生命力，外化利他的。壽命就是生命體。

光代表我們的生命力，是力量的一種──對外的勃發的力量。每一個人也有光明，一個人如果死氣沉沉就沒有光彩；如果生命力很強，便光彩照人，神采奕奕。

阿彌陀佛的光和壽是互相依存的，無量光明一定要求是無量壽命的，如果光很大，可是壽命有限，那就是有限光明有量光了。

Namo Amituofo!

May 31, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

155. The Relationship Between Amitabha Buddha’s Light and Life (continued 3/6)

1. The Unity of Essence

This unity refers to the idea that Light is the radiance of Infinite Life, and Life is the vitality of Infinite Light. Life, as understood in the Pure Land teaching, is characterized by permanence, bliss, true self, and purity — attributes made possible only by its boundless luminous nature. Conversely, the reason Light is termed "Infinite Light" is because it is grounded in a base of Infinite Life.

A common analogy is that of a candle. When lit, it produces light; the duration it can burn is its lifespan. The light and the candle's wax form an inseparable whole — the function and the substance are united. Yet, such worldly analogies are inherently limited.

A candle may burn for two hours and illuminate only five to ten meters. It is finite in both duration and range. In contrast, Amitabha Buddha's Light and Life are both immeasurable and inconceivable — fully integrated in a boundless, transcendent unity.

(to be continued tomorrow)

155 阿彌陀佛光壽關係 (續 3/6)

1.一體的關係

一體，即光明，是無量壽命的光明；壽命，是無量光明的壽命。壽命是常樂我淨的，因為有無量光明的壽命；而光明之所以被稱為無量光明，是因為有無量壽命作為支撐。

比如一根蠟燭，點燃就有光；這根蠟燭能燃燒的時間，這個量就是壽。這就是一體的關係，這蠟燭的光和蠟燭的燭體不能分開。

當然，世間的比喻不足以形容。這是有量的，蠟燭只能燃燒兩個小時，光只能照五米、十米，一根小蠟燭而已，但阿彌陀佛的光壽一體都是無量的。

Namo Amituofo!

May 30, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

155. The Relationship Between Amitabha Buddha’s Light and Life (continued 2/6)

The Amitabha Sutra states:

"Shariputra, the light of that Buddha is infinite, illuminating the lands of the ten directions without obstruction; hence, he is called Amitabha. Again, Shariputra, the lifespans of that Buddha and his people are infinite and boundless, lasting for immeasurable kalpas; therefore, he is called Amitabha."

The conjunction "again" (又) in the passage signifies the intimate and inseparable connection between the virtues of Light (guāng dé 光德) and Life (shòu dé 壽德). Neither can exist independently of the other, nor can either be omitted. Only through their mutual presence and integration can the title "Amitabha" — Infinite Light and Infinite Life — be fully realized.

Given this unity of Light and Life, there are twelve attributes of Light as well as twelve corresponding attributes of Life — such as “Infinite Light and Life, Unbounded Light and Life, Unobstructed Light and Life, and so on, culminating in Light and Life surpassing that of the sun and moon.”

In contrast, the lifespan in this world, the “kalpa of defilement in life” (mìng zhuó 命濁) is devoid of the Buddha’s luminous virtue. Such life is marked by suffering

and defilement; the longer it endures, the more intense the suffering becomes, and is exemplified by beings in the hell realms.

The relationship between Light and Life in Amitabha Buddha can be summarized in several dimensions:

(to be continued tomorrow)

155 阿彌陀佛光壽關係 (續 2/6)

《阿彌陀經》言：「舍利弗，彼佛光明無量，照十方國無所障礙，是故號為阿彌陀。又舍利弗，彼佛壽命及其人民，無量無邊阿僧祇劫，故名阿彌陀。」一「又」字，說明壽德與光德之間的密切關係，互不可分，互不可少，如此才能稱為「阿彌陀」。

既光壽同具，有十二光德，亦有十二壽德。即無量光壽、無邊光壽、無礙光壽……、超日月光壽。若此間命濁之壽，無佛光明之德，即是苦難、染污之命，壽愈久，苦愈深，如地獄眾生。

光壽之關係，大致可概括為以下幾重。

Namo Amituofo!

Thursday, May 29, 2025

May 29, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

155. The Relationship Between Amitabha Buddha’s Light and Life (1/6)

Amitabha Buddha inherently possesses infinite virtues; but, the World-Honored One (Shakyamuni Buddha) summarized them entirely in just two ways - "Infinite Light" and "Infinite Life."

“Infinite Light” refers to delivering sentient beings in all worlds. “Infinite Life” refers to delivering sentient beings throughout all time, into the limitless future.

The virtue of Infinite Life is the fundamental basis upon which all other virtues rely. If life were to end, then all virtues would be lost. Therefore, for Light to be truly infinite, Life must also be infinite. If the light that shines throughout the ten directions were to cease after one kalpa (eon), then it would be limited — bound by time. Moreover, life is the energy of existence. If life is infinite, then that vitality

must naturally pervade and operate throughout all Dharma Realms, manifesting as Infinite Light.

Life is the essence; Light is its function — the two are inseparable. Just as a person's life is the foundation of all their activities, all activities reflect the vitality of that life. Wherever the Light of Amitabha shines, Life is present with it. Whenever that Life continues, Light radiates with it. In this way, throughout the ten directions and the endless future, all beings are embraced within the all-encompassing net of Amitabha’s Infinite Light and Life.

With these two immeasurables (Light and Life) Amitabha Buddha can universally and perpetually save all sentient beings without exception.

(to be continued tomorrow)

155 阿彌陀佛光壽關係 (1/6)

阿彌陀佛本身具有無量的功德，但世尊用「光明無量」和「壽命無量」兩種就完全概括了：光明無量，空間上救度任何世界的眾生；壽命無量，時間上救度盡未來際的眾生。

壽命之德是一切功德依存的根本，壽命消失，則一切皆失。所以光明無量，必然要求壽命無量。又，照十方國的光明，如果一段時劫之後就沒有了，那就是有量，時間上有限量。又壽命為生命之能量，壽命無量，則其生命力必然遍存活動於法界，而成光明無量。

壽命為體，光明為用，二者不分。好像人以壽命為體，而有種種的運動作為；種種運動作為，才反映出他的生命力。光明所照之處，壽必隨之；壽命延續之時，光必隨之。如此遍十方、盡未來，盡在彼佛無量光壽攝取網中；阿彌陀佛即以此光壽二無量，遍十方、盡未來地救度任何眾生，無一遺漏。

Namo Amituofo!

Saturday, May 24, 2025

May 22, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Title of the Amitabha Sutra (continued 9/9)

5. The wording is concise and essential.

In order for future generations to uphold the Sutra, the title should not be overly lengthy. The Sutra Spoken by Shakyamuni Buddha on Amitabha is written with just six characters.

Sentient beings naturally prefer what is simple. Some even abbreviate it further to four characters: Amitabha Sutra, or even three: Sutra of Amitabha.

In contrast, a title like The Dharma Gate of Praise for the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas is far too long for people to remember and uphold. It becomes inconvenient.

154 《阿彌陀經》名義 (續 9/9)

5.五則語從簡要。後世受持，稱道不繁故。

後人要受持這部《佛說阿彌陀經》，六個字。眾生喜歡簡單，甚至縮為四個字、三個字──《阿彌陀經》、《彌陀經》。《稱讚不可思議佛土功德一切諸佛攝受法門》則經名過長，受持不便。

Namo Amituofo!

May 21, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Title of the Amitabha Sutra (continued 8/9) 4. The meaning remains while being convenient and easy.

The Sanskrit name is retained, and the sound becomes familiar through frequent hearing.

“The meaning remains, while being convenient and easy” refers to the Sutra being accessible and easy to hold in one’s memory and practice.

“The Sanskrit name is retained”—the “Amitabha” in The Sutra Spoken by Shakyamuni Buddha on Amitabha is a transliteration from Sanskrit.

The deep meaning of the name isn’t explicitly translated. Originally, the Sanskrit meaning is extremely rich. If it were fully translated as something like Inconceivable Merits of the Buddha Land, it would require extensive explanations—covering rebirth blessings, the adornments of Buddhas and Bodhisattvas, the merits of all Buddhas, and more.

But the three characters of “Amitabha” mean “Infinite,” and already encompasses all of these elements—thus, it is said to “contain all within the Sanskrit Name.”

“The sound becomes familiar through hearing”—if one uses a long string of Chinese characters for explanation, the meaning may feel distant or unfamiliar. But a single, clear Buddha Name deepens one’s impression and connection—this is what’s meant by “familiar and mature.” In this way, it is convenient and easy to remember—“the meaning remains while being convenient and easy.”

(to be continued tomorrow)

154 《阿彌陀經》名義 (續 8/9)

4.四則義存便易。梵號兼含，耳聞淳熟故。

「義存便易」，方便、容易。

「梵號兼含」，《佛說阿彌陀經》的「阿彌陀」是梵號，梵語音譯，義理沒有翻譯出來。本來梵文的義理非常多，如果翻譯為「不可思議佛土功德」，那還需要有很多解釋，還有往生功德、佛菩薩莊嚴功德、諸佛的功德等等。而「阿彌陀」三個字是「無量」，所有內容都總攝在內了，所以是「梵號兼含」。

「耳聞淳熟故」，如果有很多漢字說明，反而生疏，單單一個佛的名號，就會加深印象，這是「淳熟」。這樣就很方便，很容易，「義存便易」。

Namo Amituofo!

May 20, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Title of the Amitabha Sutra (continued 7/9) 3. The principle is fully contained within.

By simply using the Buddha’s Name as the title, both praise and protective mindfulness are naturally encompassed. “The principle is self-contained” means that all the profound meanings are already included within the title.

“By merely presenting the Buddha’s Name, the praise of the inconceivable virtues and the protective mindfulness of the Buddhas are naturally included.”

What is being praised? — the Buddha’s Name.

Who is being protected and upheld? — those who recite the Buddha’s Name.

Therefore, just by placing the Name in the title, when we recite the three characters “Amitabha,” we are already praising its inconceivable virtues; and when we recite the Name, the Buddhas of the ten directions naturally extend their protection to us.

This is called “naturally encompassed” (ren yun zi she 任運自攝)— everything flows spontaneously, without the need for added effort. Whether it is praise or protection, both are fully included in the three-character “Amitabha.” Thus, the longer and more elaborate title is not omitted or lost—it is simply condensed into these three characters, making the profound principle self-contained.

(to be continued tomorrow)

154 《阿彌陀經》名義 (續 7/9)

3.三則理自包含。但標佛名，稱讚護念，任運自攝故。

「理自包含」，道理中已經包含了一切。

「但標佛名，稱讚護念，任運自攝故」，只要把佛名標出來，「稱讚不可思議功德」的稱讚也在之內。稱讚什麼？稱讚佛名；「一切諸佛護念」也在之內，護念什麼？護念念名號的人。

所以，只要是標了佛名，我們把名號「阿彌陀」三個字念出來，就是在讚歎不可思議功德；我們把名號「阿彌陀」三個字念出來，十方諸佛自然給我們護念。

「任運自攝」，自自然然，不加功用。不論稱讚或護念，都包含在「阿彌陀」三字之內，原來長的、詳細的經題內容並未遺失，反而簡略地包含在內了，所以是「理自包含」。

Namo Amituofo!

Monday, May 19, 2025

May 19, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Title of the Amitabha Sutra (continued 6/9) III. Master Yuanzhao’s Five Explanations

Master Yuanzhao, in his Commentary on the Meaning of the Amitabha Sutra, offers five profound explanations, full of insight. Based on the essential teaching (zong) of the Sutra, he proposed a distinct title, summarized in five points. The translation master, drawing from the core message of the Sutra, constructed a separate title—not one directly found in the Sutra text, but one established independently. This is why it’s called “a separately established title” (bie jian ci ti 別建此題). The five meanings are as follows:

1. It aligns with the intent of the Sutra.

Since the Sutra presents the sole method of Name-recitation, it is fitting to extract the Buddha’s Name and place it at the head of the title. “Aligning with the Sutra’s intent” means the title reflects the core message of the text. The phrase “the Sutra presents the sole method of Name-recitation” uses the word sole (wei 唯)—showing Master Yuanzhao’s deep Dharma insight. The Sutra teaches only the method of exclusively reciting Amitabha’s Name. Therefore, extracting the Buddha’s Name and placing it at the beginning of the Sutra title is most appropriate.

2. It suits the capacities of sentient beings.

The Name of Amitabha is joyfully received and heard by many, so using it as the title helps people believe and accept the teaching. While the independently constructed title aligns upward with the Buddha’s intent, it also reaches downward to meet the capacities of sentient beings—“suiting the audience.”

“The Name of Amitabha is joyfully heard by all, so it is used as the title —many will come to believe and accept it.” Because people love to hear it, placing it in the title makes the teaching more accessible and inspires faith.

(to be continued tomorrow)

154 《阿彌陀經》名義 (續 6/9)

三、元照大師五點解釋

元照大師《阿彌陀經義疏》有五點說明，意義非常好。

據宗取要，別建此題，略有五意。

譯經大師根據本經的宗旨來摘取要點，另外立了經題，這不是經文所含的，而是譯者另外所建的，所以說「別建此題」。有五點含義。

1. 一則上符經旨。經中唯示持名方法，故取佛名，用標題首。「上符經旨」，符合經文的宗旨。

「經中唯示持名方法，故取佛名，用標題首」，用一「唯」字，顯示元照大師深具法眼；「唯示」，經中所講的只有持名的方法，所以把佛名取出來，標在一部經的開頭。

2.二則下適機宜。彌陀名號，眾所樂聞，故用標題，人多信受故。別題向上符合世尊的心意，向下則「下適機宜」，適合眾生的根機。

「彌陀名號，眾所樂聞，故用標題，人多信受故」，大家都願意聽到，所以用來作為經的標題，容易信受。

Namo Amituofo!

May 18, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Title of the Amitabha Sutra (continued 5/9)

(2) Clearly Revealing that This Sutra Takes “The Name as Its Essence, and Name-Recitation as Its Practice”

The Sutra title is extraordinarily skillful. Since the three characters “Amitabha” encompass all the contents of the Sutra, it is evident that the Name itself is the essence (ti 體) of the teaching; and because the Name is the essence, it is equally clear that reciting the Name is the core practice (zong 宗).

With this kind of skillful, profound intent, the three-character “Amitabha” was rightly chosen as the title of the Sutra.

(to be continued tomorrow)

154 《阿彌陀經》名義 (續 5/9)

（二）顯明本經「名號為體，持名為宗」

經名非常善巧，「阿彌陀」三個字既然把經的所有內容包含在內了，很顯然，就是以名號為體；既然名號為體，那也很顯然，就是以稱名作為修行的根本宗要。

有這種種的善巧、殊勝，所以就用「阿彌陀」三字來作為經名。

Namo Amituofo!

May 17, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

154. The Meaning of the Title of the Amitabha Sutra (continued 4/9)

Many people do not know what The Sutra of Praise for the Pure Land and the Buddha’s Embrace or The Dharma Gate of Praise for the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas refers to — but everyone knows the Amitabha Sutra.

This clearly illustrates how different sutra titles can impact sentient beings. It is deeply meaningful and truly enlightening. Therefore, the name of the sutra should be kept concise.

The three characters “Amitabha” are perfect even without translation. Though translated names such as “Buddha of Infinite Light” or “Buddha of Infinite Life” are indeed honorable and venerable, they still do not carry the same spiritual resonance or impact as simply saying “Amitabha Buddha.”

The contents praised by the World-Honored One in this Sutra are not limited to Amitabha Buddha himself.

They also include the magnificence of the Pure Land, the virtues of the holy assembly, the method for sentient beings to be reborn there, the merits and benefits gained after rebirth, and the testimonies and protective mindfulness of the Buddhas of the six directions.

It also includes the mutual praise given by Shakyamuni Buddha and the other Buddhas, and their expression of how rare and difficult it is to generate faith in this teaching.

All of these virtues are fully contained within the Name of Amitabha Buddha - they are not separate from it.

To “praise” means to praise Amitabha Buddha. To “lament its difficulty and exhort faith” means to urge belief in the six character Name: Namo Amitabha Buddha.

Rebirth in the Pure Land is attained through exclusively reciting this six character Name. Amitabha’s protective mindfulness is directed toward those who exclusively recite Namo Amitabha Buddha. The adornments and virtues of the Pure Land all arise from these six characters. Therefore, all of it is inseparable from the three characters of “Amitabha.”

Master Kumarajiva was one of the Seven Great Translators of the Buddha’s teachings, and he deeply understood the true intent of the Buddha. By choosing the three characters “Amitabha” as the title of the Sutra, he was able to encompass all the teachings within the text - a complete and all-inclusive representation.

(to be continued tomorrow)

154 《阿彌陀經》名義 (續 4/9)

很多人不知道《稱讚淨土佛攝受經》、《稱讚不可思議佛土功德一切諸佛攝受法門》是什麼經，但是都知道《阿彌陀經》，這就是不同的經題對眾生的影響，非常有意義、有啟發。

所以，佛的名號要簡略化，「阿彌陀」三個字不翻譯也非常好。如果翻譯為「無量光佛」、「無量壽佛」，是很尊貴，但還是不如「阿彌陀佛」。

本經世尊所讚歎的內容，不僅限於阿彌陀佛本身，還包括國土莊嚴、聖眾功德、眾生往生方法，以及往生後所獲功德利益、六方諸佛的證誠護念等等。

還包括釋迦佛和諸佛的交相讚歎，歎難勸信。這些功德完全包含在阿彌陀佛名號之中，沒有離開名號。

「讚歎」，是讚歎阿彌陀佛；「歎難勸信」，是勸信「南無阿彌陀佛」六個字；「往生」，是靠六字名號；「護念」，是護念稱「南無阿彌陀佛」六字名號的人。「功德莊嚴」，是從六字名號裡來。所以，一切不離開「阿彌陀」三個字。

羅什大師是七佛譯師，瞭解佛陀的真實本懷。他舉出「阿彌陀」三個字作為經題，能把所有經文包含在內，總攝無餘。

Namo Amituofo!