September 9, 2025

Sept. 9, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

(continued answer to Question 16 posted yesterday)

All waters must ultimately flow into the great ocean, because the ocean is their final destination. Some of the water on the surface of the earth is clean, some is not, some is sour, some is sweet—each is different. This is like sentient beings’ capacities. Our levels of goodness, evil, and our degrees of affliction all differ.

However, once we reach the Land of Ultimate Bliss, everything becomes the same. Our minds will be filled with infinite light, and our lives will be of infinite duration. Naturally, even if you didn’t aspire to this, you will certainly attain it, and joyfully dwell in total freedom.

You won’t be thinking, “Oh, I came to the Pure Land just to escape the cycle of rebirth, just to enjoy peace and happiness there. I won’t go anywhere else to save sentient beings. I don’t have the ability or the aspiration for that...” No—you won’t think that way.

Once you're there, you will naturally have a vast and open heart, and the power to rescue others. It will arise spontaneously—you will possess it effortlessly.

16問：

續答：

眾水到最後一定非入大海不可，因為它們的歸宿就是大海啊！在地面上的水 ，有的乾淨，有的不乾淨，有酸有甜，各不一樣，就像我們眾生的根器，善惡 程度、煩惱程度各不一樣，但是到了極樂世界，就通通是一樣的了，心是無量 光明，命是無量壽命，自自然然，你不想要也一定得到，而且是歡歡喜喜地自 在其中。不會想到「哎呀，我到極樂世界，只是要離開六道輪迴，只是要到那 裏享樂而已，我不到其他地方去救度眾生，我沒有那個能力，我也沒有那個 志向……」，不會這樣想的。到那裏自自然然你就有那種開闊廣大的心量，而 且會有那種力量去救度眾生的，是自然而擁有的。

Namo Amituofo!

September 8, 2025

Sept. 8, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 16: Master, may I ask—“Entering the garden of birth and death, the forest of afflictions, playing with supernatural powers”— is that something that happens after rebirth in the Pure Land?

Answer:

Yes, that refers to abiding by one’s vow after attaining rebirth in the Pure Land. As mentioned earlier, the Pure Land Teaching is a Mahayana path. After being reborn and attaining Buddhahood, one will go to all worlds to save sentient beings. Going to those worlds is what’s meant by “entering the garden of birth and death, the forest of afflictions.” It’s not something for now.

Right now, we simply act according to conditions, based upon our capacity, our strength, and our aptitude to “have faith in ourselves and help others generate faith.” We haven’t yet reached true freedom. True freedom is attained only after rebirth in the Land of Ultimate Bliss.

That’s why I said earlier: Don’t worry about not being able to teach the Dharma or saving beings—only worry about not being reborn. Don’t worry about not being reborn. Don’t worry about doubting Amitabha’s salvation—only worry that you don’t recite his Name.

Reciting the Name of Amitabha guarantees rebirth. Once reborn, you will naturally become a Buddha. It’s like water flowing into the ocean. Could it possibly not share the same taste as the ocean? It’s impossible.

(to be continued tomorrow)

16問：請問師父，「入生死園、煩惱林，遊戲神通」，那是不是往生以後再回來 的事？

答：

那是往生之後乘願再來的事。因為剛剛講過，淨土法門是大乘的法門，往生 成佛之後就會到十方世界度眾生，到十方世界就叫「入生死園、煩惱林」。不 是現在的事。現在我們只是隨緣、隨份、隨力、隨根器去「自信教人信」而已， 還不能達到自在，真正達到自在，是往生極樂世界以後。所以，我剛才講，不 怕不會說法度眾生，只怕不往生；不怕不往生，只怕你懷疑彌陀的救度；不怕 懷疑彌陀的救度，只怕不稱名。稱名念佛，必定往生。

往生自然能成佛，不管你想成佛、不想成佛，都一定會成佛。就像水既然流入 大海的話，你說不與大海同一個味道，可能嗎？不可能的。

Namo Amituofo!

August 24, 2025

Aug. 24, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

15. Question:

Venerable Master, what does it mean to truly practice by faithfully following the Buddha’s teachings and reciting Amitabha’s Name? Is there any specific requirement?

Answer:

If one has no doubts about being reborn in the Pure Land, and no doubts about Amitabha Buddha’s vow to save us, that is called perfectly reciting the Name. Reciting the Name without any doubts is perfect practice.

15問：請問師父，信順佛的教導，稱名念佛，如實修行是什麼樣子，有沒有規 定？

答： 對往生沒有懷疑，對阿彌陀佛的救度沒有懷疑，那個就是如實稱名。無疑 的念佛，就是如實修行。

Namo Amituofo!

August 12, 2025

Aug. 12, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 14: (See yesterday’s post)

Continued Answer:

Indeed, all Buddhas of the ten directions have vowed to save sentient beings ; but, Amitabha Buddha’s vow is a “transcendent vow”, surpassing all the other Buddhas of the three times and ten directions.

That is to say - Some sentient beings in the ten directions can be saved by other Buddhas ; but, those like us, deeply trapped in the Sahā world, burdened by greed, anger, and delusion ; even the Buddhas of the ten directions cannot help and must turn away with sighs of sorrow.

Only Amitabha Buddha refuses to give up. He made vows for us, performed practices for us, took on our karmic burdens, and repaid our karmic debts — so that we could be reborn in the Land of Ultimate Bliss.

Therefore, Amitabha Buddha alone possesses the Real Mark Body and the Body that Saves Sentient Beings. Only he made the transcendent vow to save all sentient beings, and only through him do we have the chance to be saved. Without relying on Amitabha Buddha, we can only continue to sink in samsara.

As for the Real Mark Body and the Body for Helping Sentient Beings, we can only have a very slight conceptual understanding. To truly realize these aspects is the domain of Buddhas. Therefore, whether we understand them or not, we should

just recite Amitabha’s Name in the way described. Even without fully understanding , the merit still naturally comes to us.

This underlying principle is extremely deep — so deep it is bottomless. That’s why we should simply accept Amitabha’s grace and exclusively recite his Name.

14問：請師父解釋一下「實相身」與「為物身」。

續答：

當然，十方諸佛都發願度眾生，可是阿彌陀佛的願是超世願，超越十方三 世諸佛之願。也就是說：十方眾生，有的眾生其他的佛能度，像我們沉淪在娑 婆世界的眾生，由於貪瞋癡很深重，十方諸佛都不能救度，所以，只好搖首嘆 氣，無可奈何離開了。唯有阿彌陀佛，他不放棄，他為我們發願，修行功德來

承擔我們的罪業，來償還我們的罪業，使我們能夠到極樂世界去。所以，阿彌 陀佛才是實相身、為物身的佛，唯有他才有救度十方眾生的「超世願」，所以， 十方三世諸佛之中如果沒有阿彌陀佛，我們就沒有得救的機緣。不靠阿彌陀 佛的話，我們只有繼續沉淪了。

實相身、為物身，我們只是稍微理解的知道了，真正要去體悟實相、體悟 為物的話，那是佛的境界啊。所以，不管我們知道或不知道，你就這樣做，不 知道、不求當中功德自然就來到了。其中的原理，說深奧非常的深奧，無底的 深奧，所以，我們只能領受簡單容易就可以稱念的名號，我們就去稱名。

Namo Amituofo!

August 11, 2025

Aug.11, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 14: (See yesterday’s post)

Continued Answer:

The Real Mark Body (實相身) is from Amitabha’s side, representing his own “self-benefit”. The Body for Saving Sentient Beings (為物身) is from the perspective of sentient beings, representing his altruistic activity.

Both of these — the Real Mark Body and the Body for Saving Sentient Beings — refer to Amitabha Buddha, and specifically to his Reward Body (報身). They both came into being through the fulfillment of the 48 vows he made as Bodhisattva Dharmakara. When the 48 vows were fulfilled, Amitabha Buddha was realized. Therefore, with that fulfillment, the Real Mark Body was completed, and the Body for Saving Sentient Beings also accomplished. This is the Reward Body, known as Amitabha Buddha, also called the Tathagata of Unimpeded Light.

Only by fulfilling both the Real Mark Body and the Body for Saving Sentient Beings did he become Amitabha Buddha.

So, becoming a Buddha like those of the ten directions might seem relatively easier (of course, any Buddhahood is difficult to attain); but, to become Amitabha Buddha with both the Real Mark Body and the Body for Saving Sentient Beings is far from easy.

Why? Because the Body for Saving Sentient Beings refers to the form that saves all sentient beings, specifically to lead them to the Pure Land to become Buddhas. Unless this saving body was fulfilled, he could not have become Amitabha Buddha.

In other words, if there is even a single sentient being among the ten directions whom Amitabha cannot save, then he has not yet achieved the level of Buddhahood he sought. Doesn’t that mean that becoming any other Buddha of the past, present, or future is relatively easier, while becoming Amitabha with the Real Mark Body and the Body for Saving Sentient Beings is supremely difficult?

(to be continued tomorrow)

14問：請師父解釋一下「實相身」與「為物身」。

續答：

實相身是就自己自利圓滿來講，這個自利圓滿並不是為了自利，阿彌陀 佛不是為了自己本身，阿彌陀佛之所以成佛，是為了救度眾生的。所以，為物 身是從「若不生者，不取正覺」的利他圓滿來講的，是這樣的。

實相身是從彌陀本身來講，是彌陀的自利；為物身是從救度眾生方面來講 ，是彌陀的利他。

實相身、為物身都是指阿彌陀佛，也就是指報身。因為這兩個都是由於法 藏菩薩發下四十八願，四十八願成就了，就成就了阿彌陀佛。所以，實相身成 就了，為物身也達到了，這個叫報身，叫做阿彌陀佛，也叫做無礙光如來。唯 有成就了實相身、成就了為物身，才成為阿彌陀佛。

所以，要成為十方諸佛的那一種佛，還比較容易（當然，成佛都是困難的， 不過，與阿彌陀佛的願比較起來，都是容易的），而要成為實相身、為物身的 阿彌陀佛就不容易，為什麼？因為為物身就是救度眾生之身，這個救度眾生之身，就是救度十方眾生到極樂世界成佛之身，這種身不完成就不能成佛。

也就是說，十方眾生有一個眾生阿彌陀佛沒有力量救他，那麼，阿彌陀佛就還不能成佛。豈不是等於說，成就十方三世的任何一佛都還容易，可是 成就實相身、為物身之阿彌陀佛就不容易？

Namo Amituofo!

August 10, 2025

Aug. 10, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question: Master, can you explain what is meant by the Real Mark Body (實相身) and the Body for Saving Sentient Beings (為物身) ？

Answer: Even if you don’t understand what the Real Mark Body or the Body for Saving Sentient Beings is, as long as you believe in Amitabha’s deliverance and exclusively recite his Name, whether walking, standing, sitting, or lying down, without regard to the time or duration; in every moment that you recite the Name, the Real Mark Body and the Body for Saving Sentient Beings are already present.

To explain it simply:

The Body for Saving Sentient Beings refers to the body that saves sentient beings. The Real Mark Body refers to the body of Buddhahood, the perfected form upon enlightenment.

The Real Mark Body is spoken of from the standpoint of Amitabha Buddha's perfect self-benefit. That is, once he attained enlightenment and fulfilled his own path, he achieved the Real Mark Body; and precisely because of this, he is also able to enable sentient beings to be reborn in the Pure Land. (through his Body for Helping Sentient Beings)

Although the Real Mark Body is described in terms of self-benefit, Amitabha did not seek enlightenment for his own sake. He attained Buddhahood solely for the sake of saving sentient beings. Thus, the Body for Helping Sentient Beings is

spoken of from the standpoint of perfect altruistic fulfillment, as found in the vow: “If I do not enable all beings to be born [in my land], I will not attain perfect enlightenment.”

(to be continued tomorrow)

14問：請師父解釋一下「實相身」與「為物身」。

答：

你即使不知道「實相身」是什麼、「為物身」是什麼，可是你只要相信彌 陀的救度，那就在裏邊了。

只要相信彌陀救度、稱念彌陀名號，就像剛剛所講的，「行住坐臥，不問時 節久近」去念念稱名，那實相身、為物身就在裏邊了。

若簡單解釋，「為物身」就是救度眾生之身，「實相身」就是成佛之身。

實相身是從阿彌陀佛的自利圓滿方面來講的，如果自己自利成佛的話， 那取正覺了，成就實相身了，必能使眾生往生，所以，同時又是為物身。

Namo Amituofo!

July 29, 2025

July 29, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 13: (refer to the post yesterday)

Answer: (continued)

Of course, from the ultimate perspective, the Land of Bliss is boundless and Amitabha Buddha is beyond all descriptions of form and color. However, that is the sacred realm and we need not aim to reach that lofty level right now. For us, it is enough to aspire toward the tangible and directional Pure Land, with its clearly defined Amitabha Buddha. Upon reaching there, we will naturally awaken to the deeper truths of “self-nature Amitabha” and “mind-only Pure Land.”

Therefore, the correct understanding of “This mind becomes Buddha; this mind is Buddha” is: “This mind that thinks of the Buddha—this mind that is Buddha.” The word “zuo” (作, “to become” or “to make”) in this context means “to recite” or “to think of.” For us, it refers to reciting the Name of Amitabha, and entrusting ourselves to his deliverance. Hence, “This mind that recites the Buddha’s Name is Buddha.”

Here, “recite” includes both faith and practice. So: “This mind that recites the Buddha’s Name—this mind is Buddha.”

We must not seek to find or see Buddha apart from Amitabha. If we do so, we return to the self-powered path of the Sacred Way teachings. Therefore,

“This mind becomes Buddha; this mind is Buddha” should be understood as: “This mind that recites the Buddha’s Name; this mind is Buddha.”

13問：《觀經》講：「是心是佛，是心作佛。」有一種解釋將它解釋成自性清淨的 佛性，請師父對這種解釋開示一下。

答：

當然，究竟來講，極樂世界廣大無邊際，阿彌陀佛也沒有形、沒有色。可 是，那是聖人的境界，我們不一定要去追求那個境界，我們只要追求有方有 向、指方立相的淨土的阿彌陀佛便可以，因為到了那裏就自然能夠證悟自性 彌陀、唯心淨土。

所以，「是心作佛，是心是佛」的意思是：是心念佛，是心是佛。這個「作」是 作什麼？就是念，對我們來講就是稱名念佛、信受彌陀救度，所以說「是心念 佛」，這個「念」包含信與行，「是心念佛，是心是佛」。

不可以離開阿彌陀佛之外去尋求佛，去尋求見佛，如果那樣的話，又是聖 道門自力的範疇了。

所以，「是心作佛，是心是佛」就是「是心念佛，是心是 佛」。

Namo Amituofo!

July 28, 2025

July 28, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question:

The Contemplation Sutra says: “This mind is Buddha and this mind becomes Buddha.” One interpretation explains this as referring to the inherently pure Buddha-nature of the self. Could you please elaborate on this explanation?

Answer:

Those who practice the path of self-power do not regard the Land of Ultimate Bliss (Sukhavati) as the actual realm of Amitabha Buddha, nor do they regard Amitabha as a real Buddha residing in the Western Pure Land. Instead, they interpret it as: “Amitabha is self-nature, and the Pure Land is only mind-made.” They believe that the pure Buddha-mind and the present moment of purity itself is Amitabha Buddha. When their mind is pure, all that they perceive becomes free from dualistic distinctions like: suffering and joy, good and bad, beauty and ugliness. In that moment of inner clarity, they feel as if they are already in the Pure Land.

This is the perspective of those who follow self-powered practices, equating the Buddha within the mind with Amitabha and the internal purity with the Pure Land. Thus, they interpret the phrase “This mind becomes Buddha; this mind is Buddha” in this sense.

This interpretation stems from the Yogacara (Pure Consciousness) view, which holds that “all phenomena are mind-only; and the three realms are consciousness-only.” According to this, even the Pure Land and Amitabha Buddha are nothing more than projections of the mind, and they exist solely within one’s consciousness. Therefore, following this path means relying on one’s own efforts to attain Buddhahood through practice in this world (the Saha world). Once one achieves enlightenment, everything including mountains, rivers, and earth—is seen as the Pure Land. From this viewpoint, one transcends the duality of pure and impure lands, and there is no longer any distinction between them.

However, the Pure Land tradition does not interpret these things in the same way. We firmly uphold the teaching of “pointing in a direction and establishing a form” (zhi fang li xiang). The Pure Land has a direction—“from here, westward.” This clearly indicates a spatial direction. Amitabha Buddha has a definite form and appearance. We direct our attention specifically to Amitabha in the West. This is what is meant by “pointing in a direction and establishing a form.”

(to be continued tomorrow)

13問：《觀經》講：「是心是佛，是心作佛。」有一種解釋將它解釋成自性清淨的 佛性，請師父對這種解釋開示一下。

答：

自力修行的人，他不把極樂世界當成是阿彌陀佛的極樂世界，也不把 阿彌陀佛當成是西方極樂世界的阿彌陀佛，而是把他當作「自性彌陀，唯心淨土」，他認為清淨的佛心，清淨的當下，就是阿彌陀佛的本身，他清淨的時候 所看到的一切都沒有苦樂、好壞、美醜等這些相對性的分別觀念，那他當下 就感覺到自己在淨土裏面了。這是修自力法門的人，以心中的佛性為彌陀， 以心中的清淨為極樂。「是心作佛，是心是佛」理解為這種含義。

這種理解是唯識觀，認為「萬法唯識，三界唯心」。萬法唯識，即使是極樂 世界，即使是阿彌陀佛，也是從他心中所產生的，唯心的。那是自力的法門， 必須依自己的力量來修成佛，在這娑婆世界修行，最終證悟佛果。他一旦證 悟佛果的話，山河大地對他來講，沒有不是淨土，都是淨土，因為超越淨與穢 ，哪有什麼淨土、穢土的分別？

但是淨土宗不做這樣的解釋，我們始終是建立在「指方立相」上，極樂世 界有方位，「從是西方」即是方位，阿彌陀佛有形象，唯指西方阿彌陀佛，所以 稱為「指方立相」。

Namo Amituofo!

July 16, 2025

July 16, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 12: (see the post dated July 14)

“He does not reject those well-learned or pure in precepts” - This includes those who have deeply studied the scriptures and heard a great deal of the Dharma, as well as those who uphold the precepts purely. It also includes those who have received the precepts but later broke them—even those burdened with many transgressions. As long as they turn their hearts around, Amitabha vows to save them all.

“As long as they turn their hearts around and recite Amitabha Buddha’s Name often” - Turning the heart (迴心) means a change of mind—recognizing, “The evil I committed in the past has karmic consequences. It was wrong. I regret it.” Wishing to escape retribution for these past misdeeds, what can one do? There is only one way: to entrust oneself to Amitabha’s saving power—this is what “turning the heart” means. From then on, recite Amitabha Buddha’s Name frequently. The word “often” here corresponds to the “even ten recitations” in the 18th Vow—the “even” (乃至) means whenever time allows, just exclusive focus on Name-recitation.

“He can transform bits of rubble into gold”- “Bits of rubble” refers to discarded bricks, stones, and debris—worthless and abandoned. “Turning rubble into gold” is like transforming iron into gold or turning an ordinary person into a sage. As long as you turn your heart and recite Amitabha Buddha’s Name, you can be transformed from an ordinary, suffering being into a sage—this is to “turn iron into gold.” In other words, you will certainly attain rebirth in the Pure Land and ultimately attain Buddhahood.

Originally, this life may have been one of endless suffering and rebirth ; but now, through rebirth in the Pure Land, it becomes a life of Buddhahood—transcending the ordinary, becoming sages, and attaining the pure, undefiled state of Nirvana.

The difference between rubble and gold is vast—like night and day. To be able to transform iron into gold simply through turning the heart and reciting Amitabha Buddha’s Name —this is the inconceivable power of Amitabha’s Name.

12問：師父能否解釋一下法照大師「彼佛因中立弘誓」的偈子？

續答：「不簡多聞持淨戒」：深入經藏、多聞的人，或者持戒清淨的人，以及受 戒而犯了戒，甚至罪惡多端的人，只要他迴心的話，通通要救度。

「但使迴心多念佛」：只要回心轉意——「我以前所作的罪惡，原來是有果 報的，不應該的，我錯了」，那想要解除這種果報，怎麼辦？只有信順彌陀的 救度，所以叫做「迴心」。此後多念佛，這個「多」就是「乃至十念」的「乃至」，此 後有時間就只管稱名。

「能令瓦礫變成金」：「瓦礫」就是被人家遺棄的磚塊、石頭等東西。「瓦礫 變成金」，所謂「變鐵成金」、「轉凡成聖」，就是只要你迴心念佛，就能轉凡成 聖，就能變鐵成金，也就是說必能往生成佛。本來輪迴受苦受難的生命，現在 往生去了，成為佛身了，超凡入聖，進入清淨的、不污染的涅槃境界。

瓦礫與金，天差地別，迴心念佛即可變鐵成金，這就是名號不可思議的功德。

Namo Amituofo!

July 15, 2025

July 15, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 12: (see yesterday’s post)

“That Buddha, in his causal stage, made great vows” - “That Buddha” refers to Amitabha Buddha. When he was still a Bodhisattva (Dharmakara) on his causal path, he established 48 great vows. Among them, the most vast and profound is the 18th Vow, which is directed at universally saving all beings.

The 18th Vow says: “All who hear my Name and recite it, I shall welcome.”

“All who hear his Name and recite it, he will welcome” - To “recite my Name” includes even as few as ten recitations—this is the essence of Amitabha’s vow. Amitabha said: “If those who recite my Name are not reborn in my Pure Land, I

will not attain enlightenment.” This is the meaning of: “Even if it’s just ten recitations, if they are not born [in my land], I will not realize Buddhahood.” Hence, he welcomes all who hear and recite his Name.

Now, looking at the kinds of sentient beings in the ten directions:

“He does not reject the poor or favor the rich” - The word “reject” (簡) means to select or discard. Amitabha does not reject the poor and welcome only the rich—he does not value wealth over poverty. Whether one is rich or poor, if they

recite Amitabha’s Name, they are all saved equally. As long as one accepts Amitabha’s deliverance with faith, they will be reborn—there is no discrimination.

“Nor slight the dull or prefer the wise” - “Dull” refers to those with little wisdom, those who are illiterate, ignorant, or mentally limited. “Wise” refers to those with sharp faculties and great understanding. Whether one is of high or low capacity, Amitabha saves all equally.

(to be continued tomorrow)

12問：師父能否解釋一下法照大師「彼佛因中立弘誓」的偈子？ 續答：

「彼佛因中立弘誓」：「彼佛」即阿彌陀佛。阿彌陀佛在因地的時候立下了四 十八大願，其中最弘廣的就是第十八願，第十八願是廣度眾生的。第十八願 說：「聞名念我總迎來。」

「聞名念我總迎來」：「念我」就是「乃至十念」，使「乃至十念」的眾生往生極 樂，是阿彌陀佛的本願。阿彌陀佛說：「稱我名號的人，如果不讓他往生極樂 世界，我就不成佛！」這就是「乃至十念，若不生者，不取正覺」，所謂「聞名念 我總迎來」。

那麼，就十方眾生來講是：

「不簡貧窮將富貴」：「簡」，簡別，捨棄。不簡別、不捨棄貧窮的人，而迎接 富貴的人——不是重富貴輕貧賤的。「富貴」、「貧窮」，只要他稱念彌陀名號， 就通通救度；只要是信受彌陀救度的人，就通通往生，不分別的。

「不簡下智與高才」：「下智」就是沒有智慧、不認識字的人，愚癡、愚劣的 人；「高才」即上根利器。上根利器也好，下根愚鈍也好，都平等救度。

Namo Amituofo!

July 14, 2025

July 14, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 12 : Master, could you explain the verse by Master Fazhao: “That Buddha, in his causal stage, made great vows”?

Answer : Certainly! The full verse goes:

That Buddha, in his causal stage, made great vows;

All who hear his Name and recite it, he will welcome.

He does not reject the poor or favor the rich;

Nor slight the dull or prefer the wise.

He does not select only those who are learned or purely uphold the precepts;

Nor abandon those deeply burdened by transgressions.

As long as one opens his/her heart and recites Amitabha Buddha’s Name often,

He can transform bits of rubble into gold.

This verse is an explanation of Amitabha Buddha’s 18th Vow. In that vow, Amitabha vowed to save all beings in the ten directions. The scope of “beings in the ten directions” is vast —there is not a single being outside of this scope. To express the all-inclusiveness of this vow, Master Fazhao composed this verse.

(to be continued tomorrow)

12問：師父能否解釋一下法照大師「彼佛因中立弘誓」的偈子？(15/25) 

答：好！整偈是這樣的：

彼佛因中立弘誓，聞名念我總迎來，

不簡貧窮將富貴，不簡下智與高才，

不簡多聞持淨戒，不簡破戒罪根深，

但使迴心多念佛，能令瓦礫變成金。

這一首偈就是在解釋第十八願的。因為第十八願阿彌陀佛要救度的對象 就是十方眾生，那十方眾生就包括得很廣了，沒有一個眾生不在十方眾生之 內，為了表達這個意義，法照大師用這一首偈來解釋。

Namo Amituofo!

July 14, 2025

July 14, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 12 : Master, could you explain the verse by Master Fazhao: “That Buddha, in his causal stage, made great vows”?

Answer : Certainly! The full verse goes:

That Buddha, in his causal stage, made great vows;

All who hear his Name and recite it, he will welcome.

He does not reject the poor or favor the rich;

Nor slight the dull or prefer the wise.

He does not select only those who are learned or purely uphold the precepts;

Nor abandon those deeply burdened by transgressions.

As long as one opens his/her heart and recites Amitabha Buddha’s Name often,

He can transform bits of rubble into gold.

This verse is an explanation of Amitabha Buddha’s 18th Vow. In that vow, Amitabha vowed to save all beings in the ten directions. The scope of “beings in the ten directions” is vast —there is not a single being outside of this scope. To express the all-inclusiveness of this vow, Master Fazhao composed this verse.

(to be continued tomorrow)

12問：師父能否解釋一下法照大師「彼佛因中立弘誓」的偈子？(15/25) 

答：好！整偈是這樣的：

彼佛因中立弘誓，聞名念我總迎來，

不簡貧窮將富貴，不簡下智與高才，

不簡多聞持淨戒，不簡破戒罪根深，

但使迴心多念佛，能令瓦礫變成金。

這一首偈就是在解釋第十八願的。因為第十八願阿彌陀佛要救度的對象 就是十方眾生，那十方眾生就包括得很廣了，沒有一個眾生不在十方眾生之 內，為了表達這個意義，法照大師用這一首偈來解釋。

Namo Amituofo!

July 6, 2025

July 6, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 11 (see post dated July 2, 2025)

Answer (continued 5/5):

Whether we are walking, standing, sitting, or lying down, our minds may be scattered. Because this practice is not limited to quietly sitting on a cushion in meditation, it includes walking and reciting, standing and reciting, lying down and reciting. Furthermore, it is said "regardless of time," meaning it doesn't matter how long one has practiced—one year, ten years, or twenty years. This is the true meaning of "even... just" [as in “even ten recitations”].

"Even... just" means that it doesn't matter whether one is a monastic or lay, good or evil, male or female, old or young, wise or foolish, virtuous or not—all are included in "even... just."

If "even... just" weren’t true, and if Amitabha Buddha had instead stipulated: "Only those who leave home life and arouse the bodhi mind are eligible for rebirth after ten recitations," that would be disastrous! Few people become monks, and even fewer can genuinely awaken the bodhi mind.

But “even... just” means inclusion across all categories: status, number, mindset, and psychological state. Its meaning is extremely broad.

Because of these two words —“even... just”— we can be at peace. Our Amitabha-recitation is precisely this "even ten recitations" type of recitation. This "even ten recitations" is inherently an acceptance of Amitabha Buddha’s fundamental vow: “Should I fail [to enable them to] be born there, may I not attain perfect Enlightenment.”

This is the difference in the meaning between self-powered and other-powered Amitabha-recitation.

11問：剛才聽師父講，《觀經》的眼目就在「一向專稱彌陀佛名」，稱名定往生， 但是，這種稱名，它和有一種理論解釋的，就是要稱到什麼樣子才能獲得不 退，是否一樣？請師父再把這兩種稱名具體的含義解釋一下。

續答5：

我們在「行住坐臥」當中，這顆心是散亂的。因為是「行住坐臥」，並非只是靜 靜地坐在蒲團上，在那裏靜坐念佛，而是行走的時候也念佛，站在那裏也念 佛，躺在那裏也念佛，而且又說「不問時節久近」，不管你修行時間長短，念了 一年，或者十年、二十年，「時節久近」，這個都不管，這個才是真正「乃至」的 意義。

「乃至」就是：不管你是出家、在家，善人、惡人，男女，老少，智愚，賢不肖，這 個都是「乃至」。

如果不是「乃至」的話，阿彌陀佛如果限定說：「要出家發菩提心，乃至十念」， 糟糕了，出家的人少，而且發菩提心，幾個眾生發得起來？

但是「乃至」，連身份上也是「乃至」，數目上也是「乃至」，心情上、心理上也是 「乃至」，所以這個「乃至」的含義非常的廣。

因為有「乃至」兩個字，使我們安心了。所以，我們的念佛就是這種「乃至十 念」的稱名念佛。而「乃至十念」的稱名念佛，本來就已經領受阿彌陀佛「若不 生者，不取正覺」的本願之故啊。

這就是自力、他力念佛的不同意義。

Namo Amituofo!

July 5, 2025

July 5, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 11 (see post dated July 2, 2025)

Answer (continued 4/5):

By contrast, other-powered Amitabha-recitation does not concern itself with these qualifications. It embraces reciting the Buddha’s Name just as we are—regardless of whether our minds are concentrated or scattered. Whether we can concentrate or not, whether we can achieve a unified mind or not, none of that matters.

This is because our goals and standards are not based on our own practices or capabilities. Instead, we recite the Name in acceptance of Amitabha Buddha’s unconditional deliverance.

The merit-jewel of Amitabha is already within our hearts. Every utterance of Amitabha Buddha’s Name radiates the light of that jewel.

It’s not that one utterance contains the jewel and the next one doesn’t —not at all. Every single utterance is the light of that very same jewel. Our rebirth in the Pure Land comes not from the effort of our chanting, but from the power of this jewel-like Name.

The act of reciting "Namo Amitabha Buddha" arises naturally because the Name-jewel is already in our hearts —it is a spontaneous manifestation. Even though we continue to recite the Name like this—"Namo Amitabha Buddha, Namo Amitabha Buddha..." —there is no concept in our minds of accumulating merit or achieving a particular meditative state.

This is because we understand that we are already saved by Amitabha Buddha. We are already assured of rebirth in the Pure Land. Our Amitabha-recitation now is merely the light emanating from the jewel in our hearts—entirely natural and effortless.

This is why Master Shandao, when explaining the phrase "single-mindedly and exclusively reciting Amitabha Buddha’s Name", interpreted it as:

"Whether walking, standing, sitting, or lying down, regardless of time; never abandon it, moment after moment."

(to be continued tomorrow)

11問：剛才聽師父講，《觀經》的眼目就在「一向專稱彌陀佛名」，稱名定往生， 但是，這種稱名，它和有一種理論解釋的，就是要稱到什麼樣子才能獲得不 退，是否一樣？請師父再把這兩種稱名具體的含義解釋一下。

續答4：

他力的念佛一概不講那一些，就是以我們本身這種根性去念佛，不管念得能 一心、不能一心，都不管。因為，不是以這個為目標、為標準的，是領受彌陀 的救度而去稱念這句名號的，因為彌陀的功德寶珠在我們的心中，聲聲佛號 念出來，都是這顆寶珠所放出的光明。

並非這一聲是這顆寶珠，那一聲就不是了，不是的，聲聲都是這顆寶珠的光 明。往生是這顆名號的寶珠使我們往生，而不是我們口中稱念的功夫使我們 往生。只是說：既然我們心中有彌陀名號的寶珠，我們就會時時刻刻流露出稱 名這個現象出來；雖然這樣流露出來，而稱念「南無阿彌陀佛、南無阿彌陀佛 ……」，心中並沒有一種要累積功夫，或者要達到「事理一心」的那種觀念，因 為曉得自己是已經被阿彌陀佛救到的人了，已經是決定往生極樂世界的人了 ，現在的念佛，就是內心那一顆明珠所散發出來的光明，是自自然然的。

所以，善導大師在解釋「一向專稱彌陀佛名」的時候，他所解釋的是： 行住坐臥，不問時節久近，念念不捨。

Namo Amituofo!

July 4, 2025

July 4, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 11 (see post dated July 2, 2025)

Answer (continued 3/5):

If Amitabha Buddha were to set such conditions for our salvation, then sentient beings across the ten directions would have no hope of rebirth. Would the all-compassionate, all-wise Amitabha not already know this? Would he still insist on placing such conditions? That is impossible.

It’s like loving parents who lost their beloved young child many years ago. One day, they finally discover that their son is living. They see him suffering, exposed to the elements, starving, and in hardship. Their hearts ache for him, and they desperately want to bring him home to free him from his misery.

Unfortunately the son, with his ignorance and low self-esteem, believes he is unworthy of returning home. He thinks that, in order to return to his parents' abundant noble home, he must first meet certain conditions, perhaps becoming more capable or more accomplished.

Having lived apart for so long, the child develops a deep sense of inferiority and fails to understand his parents’ boundless love. This only causes the parents more pain and sorrow.

Likewise, when we fail to accept Amitabha Buddha’s deliverance and cling to such self-powered thinking, we are, in effect, stabbing a knife into Amitabha’s compassionate heart. This mindset reflects a self-powered approach to reciting the Buddha’s name.

(to be continued tomorrow)

11問：剛才聽師父講，《觀經》的眼目就在「一向專稱彌陀佛名」，稱名定往生， 但是，這種稱名，它和有一種理論解釋的，就是要稱到什麼樣子才能獲得不 退，是否一樣？請師父再把這兩種稱名具體的含義解釋一下。(14/25)

續答3：

如果阿彌陀佛給我們立下某種條件的話，十方眾生就不可能往生了，阿彌陀 佛大慈大悲的智慧心中難道不知道，而會硬要立下某種條件嗎？這是不可能 的！

慈愛的爸媽，早年失去了最疼愛的幼子，現在發現了兒子的住所，這個兒子 在那裏受風受雨、受苦受難、三餐不濟，慈愛的爸媽一看就心疼，所以，巴不 得趕快把兒子接回家裏，免除他的貧窮困苦。但是兒子一直愚癡，心性低劣， 以為爸媽所擁有的榮華富貴，自己沒有資格，要能夠回去的話，起碼要怎麼 樣怎麼樣才能回去。

所以，兒子在外面待久了，自會有一種卑劣的想法，不能體會父母的悲心，那 樣的話，就會使父母更加心疼。所以，我們不接受彌陀的救度，對彌陀懷有的 那一種觀念，等於是拿一把小刀插在彌陀的胸膛上。那是一種自力的念佛心態。

Namo Amituofo!

July 3, 2025

July 3, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 11 (see post yesterday)

Answer (continued 2/5):

Other-powered recitation, on the other hand, is recitation in accordance with the Eighteenth Vow. This is the true “ten-recitation” practice of Amitabha-recitation. It is what Master Shandao referred to as “single-mindedly reciting the name of Amitabha.” This kind of recitation is completely unconditional. It is the wholehearted acceptance of Amitabha’s compassionate deliverance, without calculation, scheming, or reliance on personal effort.

If someone believes that they must reach a certain level in their practice, such as: attaining “unified mindfulness of phenomena and principle,” or “phenomenal one-pointedness,” or that their practice must be consistent and undisturbed, and include dreaming of Amitabha Buddha even while asleep. If they believe their practice must fulfill all of these requirements just to have confidence at the time of death, then that is a self-powered view. They might say, “If I don’t cultivate such deep mindfulness now, how can I expect to have right mindfulness at death? Only with such right mindfulness will the Buddha come to greet me. Without it, he won’t come…”

This is a misunderstanding of the nature of the six-character Name (Namo Amituofo) and of Amitabha’s vow. In fact, this kind of thinking is like taking a knife and stabbing it into Amitabha Buddha’s heart.

Why? Because Amitabha’s intention is not like that at all. If such conditions were truly required, very few sentient beings in the ten directions could meet the standard. Amitabha’s compassion is boundless and universal—he sees us as no different from himself. His vow to save us is already fulfilled and his work is complete. He only asks us to accept his deliverance. How could he impose such strict conditions?

(to be continued tomorrow)

11問：剛才聽師父講，《觀經》的眼目就在「一向專稱彌陀佛名」，稱名定往生， 但是，這種稱名，它和有一種理論解釋的，就是要稱到什麼樣子才能獲得不 退，是否一樣？請師父再把這兩種稱名具體的含義解釋一下。

續答2：

他力的稱名，就是第十八願的稱名念佛，就是真正的「乃至十念」的念佛，也 就是善導大師所解釋的「一向專稱彌陀佛名」的念佛。這種念佛，完完全全是 沒有條件的，完完全全是領受彌陀救度的念佛，念佛的本身沒有盤算，沒有 籌量、計度。

如果認為「應該念到『事理一心』，不能『理一心』也要『事一心』，否則的話，至 少功夫成片、夢寐一如、淨念相繼，這樣的話，臨終的時候就更有把握了。不然，現生如果沒有那個功夫，臨終怎麼會有正念呢？所以，平時先培養『不 亂』的功夫，等到臨終，就會有正念，那個時候，佛就會來迎接，否則，臨終沒 有正念，佛就不會來迎接……」，這種就是自力的觀念，這是完全不瞭解六字 名號的原理、彌陀的救度。這種觀念，等於是拿一把小刀插在阿彌陀佛的胸 膛上。

因為阿彌陀佛的本意完全不是這樣的（如果是這樣的話，十方眾生能夠達到 這個標準的很少很少），阿彌陀佛無緣大慈、同體大悲，他是把我們看成他自 己，而且救度我們的功德已經完成好了，只求我們讓他救，他怎麼會給我們 提出這種條件呢？

Namo Amituofo!

July 2, 2025

July 2, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 11: Earlier Master, you mentioned that the “Dharma-Eye” of the Contemplation Sutra lies in “exclusively reciting the Name of Amitabha Buddha,” and that reciting his Name ensures rebirth in the Pure Land. However, there is another view that questions what kind of recitation is necessary to attain

non-retrogression. Are these two kinds of name-recitation the same? Could you please clarify the specific meanings behind these different approaches?

Answer (1/5):

I didn’t explain that clearly earlier. So let me now elaborate further on the meaning of “reciting the Name” in the phrase “exclusively reciting Amitabha’s Name.” This includes the different types of recitation, their nature, and their inner meaning.

There are two main types of name-recitation: self-powered and other-powered.

Self-powered recitation refers to the conventional or general approach. What is meant by “self-power”? It’s actually “self-power within other-power.” While “other-power” refers to Amitabha Buddha’s vow to save all beings, a power that is already fully established. Many people are unaware of this principle. They believe that although Amitabha wishes to save us, he is far away in the Western Pure Land, and we are down here; so, we can only bow from a distance and pray fervently.

Although one seeks rebirth in the Pure Land, this approach assumes that one must accumulate merits and cultivate virtue, or refine one's recitation practice and gather enough merit to align with Amitabha’s vow.

One might think: “Although Amitabha wants to save us, if I don’t meet certain requirements or satisfy certain conditions, I won’t be saved.” This is a self-powered view within other-power—treating Amitabha’s vow as conditional. But this is not the name-recitation spoken of in the Eighteenth Vow, which says that even “ten recitations” will suffice for rebirth.

(to be continued tomorrow)

11問：剛才聽師父講，《觀經》的眼目就在「一向專稱彌陀佛名」，稱名定往生， 但是，這種稱名，它和有一種理論解釋的，就是要稱到什麼樣子才能獲得不 退，是否一樣？請師父再把這兩種稱名具體的含義解釋一下。

答：

剛剛我沒有說清楚，應該就「一向專稱彌陀佛名」的這個「稱名」再加以解釋， 以及有幾種的稱名、那幾種稱名的內涵、性質又是怎麼個樣子。

稱名，分為自力的稱名和他力的稱名。

自力的稱名，就是一般通途的稱名。什麼是自力呢？也就是「他力中的自 力」。「他力」就是指彌陀的救度，本來彌陀的救度是彌陀的力量，通通具備了 ，可是我們不曉得那個原理，以為阿彌陀佛雖然要救我們，可是他高高在上， 遠在西方極樂世界，我們低低地在這裏頂禮，遠遠地在這裏祈求。

雖然要求往生，卻認為必須積功累德，或累積稱名的功夫、功德，這樣迴向才 能與阿彌陀佛的救度相應。認為說「雖然阿彌陀佛要救度我們，可是我們如果 沒有具備某種條件，是不能被救度的」，這是「他力中的自力」，以為阿彌陀佛 是有條件的。這不是第十八願的「乃至十念」的稱名念佛。

Namo Amituofo!

June 13, 2025

June 13, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Continued Answer to Question 10 ( 6/6):

If people had no karmic offenses, they would be pure and perfect sages, with the power to transcend the Three Realms. Such beings are only benefactors to others; they owe no debts, and their influence uplifts all. Unfortunately, we are not like that. We are beings with deep karmic burdens, with no natural path to liberation. Consciously or unconsciously, knowingly or unknowingly, we have harmed others and are in their debt. Therefore, we must sincerely seek their forgiveness.

This realization brings about a transformation within our hearts.

Of course, this isn’t a rigid rule, every sentient being is different. Someone with deep-rooted habits may still react strongly in certain situations. Old tendencies may erupt like thunder; but afterward, they reflect and repent. This is because,

deep down they truly believe in both self and Dharma. They hold a deep and sensitive awareness of both. So, even if they fail to realize it in the moment, they will recognize it in time.

10問：請問師父，念佛的人也有苦惱，平時說念佛法喜，苦惱時念佛還法喜 嗎？他的心中有些什麼轉化？

續答(6/ 6)：

如果沒有罪業的話，那就是聖人、完美的人了，他們才沒有罪業，而且還有力 量脫離三界，在這個世間，只有人家受他們的恩惠，他們沒有欠人家；人家受 他們的熏陶感化，他們沒有侮辱人家。可我們不是啊！既然我們罪惡深重、 沒有出離之緣，就是有意無意、知與不知之間都虧欠了人家，所以要請求人 家原諒。心情就會有這種轉化。

這當然不是一個標準，眾生各不一樣，習氣比較重的人，突然面對某種狀 況，霹靂啪啦，自己的慣性都出來了。但是，事後立即會反省，因為畢竟我們 是深信機、深信法的人，機法在我們內心很深刻、很敏銳，所以，即使當時沒 有發覺，事後也會發覺的。

Namo Amituofo!

June 12, 2025

June 12, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Continued Answer to Question 10 ( 5/6):

Take, for example, the practice of patience. In the past, we might have forced ourselves to endure humiliation, hardship, slander, or abuse. However. now our mindset is different, we ask others to be patient with us. This is because, over countless lifetimes, we have wronged others, insulted them, or even harmed them, whether knowingly or unknowingly. Perhaps, even in this very life, we've failed others without realizing it. So, now we ask for their forgiveness and their patience, not the other way around. This is a profound shift in perspective.

The essence of Amitabha Buddha’s 18th Vow is faith in self and faith in Dharma. “Self” refers to beings of the ten directions and “Dharma” refers to Amitabha’s salvation. What kinds of beings are these sentient beings of the ten directions? They are beings steeped in grave offenses, even those who slander the Dharma.

We are beings so deeply entangled in evil karma that we have no means of liberation.

(to be continued tomorrow)

10問：請問師父，念佛的人也有苦惱，平時說念佛法喜，苦惱時念佛還法喜 嗎？他的心中有些什麼轉化？

續答(5/ 6)：

以忍辱來講，以前都是要自己忍辱、忍辱，忍辱別人對不起我們的事情， 忍辱一切逆境，忍辱人家誹謗、打罵。但現在不是了，現在是祈求對方忍辱我 們。我們曠劫以來欠人家的、侮辱人家的，甚至今生今世都不知不覺有對不 起他們的地方，所以請求他們的原諒、忍耐，不是我們去原諒、忍耐他們—— 就會有這一種轉變。

第十八願的內容就是信機、信法。「機」就是十方眾生，「法」就是彌陀的救 度。十方眾生就是五逆謗法的眾生，十方眾生就是罪惡深重、無有出離之緣 的眾生（罪惡滿身，所以才「無有出離之緣」）。

Namo Amituofo!

June 11, 2025

June 11, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Continued Answer to Question 10 ( 4/6):

So, when we entrust ourselves to the Pure Land path, our hearts begin to soften. This softening manifests as a spirit that no longer clings or holds grudges, that can forgive and embrace others. It brings a natural kindness toward all beings, along with a deep sense of apology and humility. This is because, through endless kalpas, we’ve unknowingly incurred countless debts to sentient beings—debts we’ve never repaid, and were never even aware of.

Yet now, within the light of Amitabha Buddha’s wisdom and compassion, we awaken and realize: "This is the kind of being I truly am!"

This is precisely where the Pure Land path differs from self-powered paths. In self-powered practices, one must actively cultivate the six perfections - generosity, patience, and so on—striving to perform virtuous deeds. However, in the Pure Land path, our giving arises naturally. Even when we give, we do not think of it as practicing generosity, because we recognize our nature as ordinary beings mired in delusion and karmic obstruction. We understand that our so-called merits are conditioned and impure, motivated by desire and calculation. They cannot be called true offerings.

Only Amitabha Buddha can truly offer perfection. He gives us the Pure Land, the fruition of his Buddhahood. Because he gives us this greatest of gifts, we are inspired to give, not for gain, but out of gratitude and love. There's no longer any need to seek merit, for the highest merit has already been given to us by Amitabha.

(to be continued tomorrow)

10問：請問師父，念佛的人也有苦惱，平時說念佛法喜，苦惱時念佛還法喜 嗎？他的心中有些什麼轉化？

續答 (4/ 6)：

所以，我們信受淨土法門，這顆心會柔軟下來。柔軟下來就顯現一種不太 計較、能夠寬諒包容，同時對所有人都好，懷著一種抱歉的心、對不起的心。 因為，永劫以來，我們曾經欠了眾生不曉得多少的債，都沒能償還，而且，一 直都不知道，現在被阿彌陀佛的光明照觸，「我原來是這一種眾生！」

所以，淨土法門跟自力法門之所以不一樣，也就在這裏。自力法門要自己 去修六度萬行，自己去修布施、修忍辱。我們不是，我們是自自然然地去付出 ，即使付出了，也不認為我們是在修布施，因為我們知道自己是罪惡生死凡 夫，知道自己所做的功德都是有為有漏，都是虛假的心、有代價的心，有功利存在，一點都不是真實的奉獻；唯有彌陀將極樂世界奉獻給我們，將成佛的 功德布施給我們，使我們自自然然也想付出，而且付出卻沒有那種祈求回報心，因為最大的功德阿彌陀佛已經給我們了，我們不須再來祈求功德了。

Namo Amituofo!