August 29, 2025

Aug. 29, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

30. The Contemplation Sutra - Appearing Immediately in Response to One’s Mind (continued)

Question 30.5 : Master Chewu (徹悟大師) regarded the phrase “This mind becomes Buddha, this mind is Buddha” as the “essential doctrinal thread” (纲宗法 要) of the Contemplation Sutra, and even as the central principle of the entire body of the Buddha’s teachings. Yet Master Shandao, the patriarch of the Pure Land School, considered the key teaching (教眼) of the Contemplation Sutra to be: “One who upholds this phrase is one who upholds the Name of Amitabha Buddha.” Why is there such a difference?

Answer:

(1) Different eras, different missions.

Master Chewu lived in a later period, when all schools were turning toward Pure Land. His mission was to guide Chan (Zen) practitioners toward the Pure Land path, using himself as an example. His approach was skillful and adapted to the times.

In contrast, Master Shandao lived earlier, and his role was foundational. He systematized the tradition from ancient to contemporary times, established the Pure Land School, and directly revealed its true meaning.

(2) Different audiences, different teachings.

Master Chewu was primarily trying to persuade Chan practitioners to turn toward Pure Land practice; so, he frequently explained Pure Land teachings using Chan terminology and principles.

Master Shandao, however, built his doctrinal system solely based on the Three Pure Land Sutras, without drawing from other schools or traditions.

(3) Different lineages.

Master Shandao faithfully inherited the Pure Land teachings of Nāgārjuna, Vasubandhu, Tanluan, and Daochuo. However, by Master Chewu’s time, many of these founding texts and teachings had been lost or forgotten. As a result, Chewu could only pass on the idea of the “originally pure self-nature” (自性清淨心) rather than the original doctrinal purity of the Pure Land tradition.

30. 《觀經》應心即現 (續)

30.5 問：徹悟大師將「是心作佛，是心是佛」判為《觀經》「綱宗法要」，乃至一代 時教大法綱宗；宗祖善導大師以「持是語者，即是持無量壽佛名」為《觀經》教 眼。何以有此差別？

答：(１)時代不同，使命不同。徹悟大師處於諸宗歸淨土的後期，以身示範 導禪歸淨，方便應機。善導大師楷定古今，開宗立教，直呈真義。

(２)攝機不同，立場不同。徹悟大師為勸禪者歸淨，多用禪宗教理闡釋淨土。 善導大師純依淨土三經建立教理框架，不涉諸宗。

(３)傳承不同。善導大師忠實傳承龍樹、天親、曇鸞、道綽的淨土理念，而這些 開宗立教的祖典一度失傳，徹悟大師只能傳持「自性清淨心」之說。

Namo Amituofo!

August 28, 2025

Aug. 28, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

30. The Contemplation Sutra - Appearing Immediately in Response to Mind (continued)

Question 30.4 : I recite Amitabha Buddha’s Name and wish to be reborn in his Pure Land—does Amitabha Buddha know?

Answer: Amitabha Buddha’s Dharma-body pervades all places; there is nothing he does not know. With his Buddha-eye, Amitabha gazes across the ten directions to see whether there is anyone reciting his Name. With his Buddha-ear, he listens day and night to hear whether anyone is calling his Name. Amitabha Buddha is fully aware of every single person who recites his Name or thinks of him. He embraces them with His light, never abandoning them, and at the end of their lives he comes to welcome them without exception.

30. 《觀經》應心即現 (續)

30.4 問：我念佛願往生，阿彌陀佛知道嗎？

答：阿彌陀佛的法界身遍一切處，無有不知。阿彌陀佛以佛眼十方遍覽， 「有否念我名號之人」；以佛耳晝夜傾聽，「有否稱我名號之人」。一稱一念之人 ，阿彌陀佛無有不知；攝取光明不捨其身，臨終來迎，無有空過。

Namo Amituofo!

August 27, 2025

Aug. 27, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

30. The Contemplation Sutra - Appearing Immediately in Response to Mind (continued)

Question 30.3 : “When the mind contemplates Buddha, this mind becomes Buddha.” When we recite Amitabha Buddha’s Name , is it the same?”

Answer: Verbal recitation (the karma of speech) arises from mental intention (the karma of thought). Therefore, by exclusively reciting Amitabha’s Name “this mind becomes Buddha, this mind is Buddha.”

Moreover, vocal recitation of Amitabha’s Name is an act that relies upon “ the Enlightenment of the Fruit-ground (Buddhahood) as the Mind of the Causal-ground (our present mind).” It fully receives and embraces the complete virtues and attainments of Amitabha Buddha’s enlightenment. This makes it even more supreme and exceptional.

Thus, we can rightly say: “ when this mind recites Amitabha Buddha’s Name, this mind becomes one with Amitabha Buddha.”

30. 《觀經》應心即現 (續)

30.3 問：「心想佛時，是心作佛，是心是佛」，口稱名號時，是否也是這樣？

答：口業由意業發動，所以，如實稱名同樣「是心作佛，是心是佛」；而且， 口稱名號是「以果地覺，為因地心」，全體領納佛地果德，更加超勝。所以，也 可以說「是心念佛，是心作佛，是心是佛」。

Namo Amituofo!

August 26, 2025

Aug. 26, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

30. The Contemplation Sutra - Appearing Immediately in Response to One’s Mind (continued)

Question 30.2: Some people say, “If the mind is pure, the land is pure. As long as we purify our minds, this very place becomes the Pure Land. If this is so, why

should we seek rebirth in the Land of Ultimate Bliss, which lies ten billion worlds away?”

Answer: The Vimalakirti Sutra says, “If a bodhisattva wishes to attain a pure land, he should purify his mind. As the mind becomes pure, so too does the Buddha-land.” This represents the realization of the great bodhisattva Vimalakīrti, and it is also the foundational cause/practice and resultant virtue of Dharmākara Bhikṣu in establishing the Pure Land. If one is presently a bodhisattva of the higher stages, such words may be appropriately spoken. However, if one is an ordinary being in the initial stages of the path, then it is unwise to speak such lofty words and deceive oneself.

As to whether this world is pure or defiled, the World-Honored One has already clearly established it. As to whether we should be reborn in the Land of Ultimate Bliss, the various sutras all point directly to that goal. If we reflect honestly on our own capacities, it is safer and more reliable to exclusively recite Amitabha’s Name and seek rebirth in the Western Pure Land.

Master Shandao also says in his Praise of the Pratyutpanna Samadhi Sutra: “Do not believe and accept others’ words that say, ‘If the mind is pure, everything is pure.’ If this world were truly the same as the Buddhas’ lands, why then do beings still revolve within the six realms of birth and death?”

30. 《觀經》應心即現 (續)

30.2 問：有人說，「心淨則國土淨，但能淨心，此處當下即是淨土，何必求生十 萬億國土之外的極樂世界？」

答：《維摩詰經》言，「若菩薩欲得淨土，當淨其心；隨其心淨，則佛土淨」， 這是維摩詰大士的境界，也是法藏比丘建立淨土的因行果德。如果自身現是 上地菩薩，可出此言；如果身為博地凡夫，則不宜大言自欺。此處是淨是穢，

世尊已有明示；極樂是否當生，諸經處處指歸。自審根機，還是老實念佛往生 西方穩當。

善導大師《般舟讚》：「不得信受他人語，『但令心淨此皆淨』，若道此同諸佛 國，何因六道同生死？」

Namo Amituofo!

August 25, 2025

Aug. 25, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

30. The Contemplation Sutra - Appearing Immediately in Response to One’s Mind

The Bodies of Tathagatas exist in the Dharma Realm, and they can enter the mind of each sentient being. In this way, when you think of a Buddha, your mind receives the [Buddha’s] 32 marks and 80 physical characteristics. It is the mind that receives the Buddha, the mind that is the Buddha.

Question 30.1 : Some people say that the Contemplation Sutra’s phrase “It is the mind that creates Buddha, the mind that is Buddha” refers to the concept of “Amitabha as one's own nature, and the Pure Land as solely mind-created.” Meaning that one's inherent nature is no different from Amitabha Buddha’s, and reciting Amitabha’s Name is reciting one’s own inherent nature. Is that the correct understanding?

Answer : There are two interpretations regarding the phrase “This mind creates Buddha, this mind is Buddha.”

One interpretation is by masters such as Master Huiyuan of Jingying Temple, Master Zhizhe (Zhiyi), and Master Jizang. They explain that the “Dharma-body of the Dharma Realm” refers to the Dharma-body (Dharmakaya), which is formless, without appearance, and pervades the entire Dharma realm—it is the true suchness of all things. Sentient beings inherently possess this Dharma-body, and their self-nature is originally pure. If one can accomplish the Contemplation of the Buddha Samadhi and harmonize understanding and practice, then the mind and the Buddha are of one body. Within a pure mind and nature, the Buddha-body can manifest with all its excellent marks and characteristics.

The phrase “this mind creates Buddha” means that the nature of the mind of sentient beings inherently contains the principle of the Dharma-nature; by practicing this Buddha-contemplation Samadhi, one can ultimately attain Buddhahood.

“This mind is Buddha” means that the Dharma-body of all Buddhas shares the same essence as our own. When contemplation of the Buddha is accomplished, what appears in the mind is the Dharma-body of the Buddhas. Thus, the mind is Buddha, and there is no Buddha apart from the mind.

In short, this is a principle-based contemplation that emphasizes the originally pure mind-nature. It became the doctrinal basis for later ideas such as “Amitabha is one’s own nature” and “the Pure Land is only mind-created.”

However, Master Shandao’s explanation is vastly different from these other masters. In the Contemplation Sutra, “Contemplation of the Buddha” refers to visual contemplation, focusing on the physical form of the Buddha, dwelling in mindful visualization, with the Buddha’s mind embracing the practitioner. When the practitioner gives rise to the aspiration to see the Buddha, the Buddha, through his unobstructed wisdom, knows this and immediately manifests in the meditator’s visualizing mind. This is a practice based on phenomenal cultivation (事修), not a principle-based contemplation (理觀). Therefore, it has absolutely no similarity whatsoever with the idea of “Amitabha as one’s own nature” or “the Pure Land as solely mind-created.”

30. 《觀經》應心即現

諸佛如來是法界身，入一切眾生心想中。是故汝等心想佛時，是心即是三 十二相、八十隨形好；是心作佛，是心是佛。

30.1 問：有人說，「《觀經》『是心作佛，是心是佛』，即所謂『自性彌陀，唯心淨 土』，自性與佛無二無別，念佛即是念自性」，是這樣嗎？

答：關於「是心作佛，是心是佛」，有兩種解釋。

淨影慧遠、智者大師、吉藏大師等諸師所釋，「法界身」即法身，即無形無 相、遍滿法界的真如法性。眾生本具法身，自性本自清淨，若能成就觀佛三昧 ，解行相應，心佛一體，在清淨心性中就能顯現佛身，具佛相好。

「是心作佛」，眾生心性本具法性之理，行此觀佛三昧，終能成佛。「是心是佛」 ，諸佛法身與己同體，觀佛成就時，心中所現即是諸佛法身，心即是佛，心外 無佛。總之，屬於著眼於自性清淨心的理觀，成為後世「自性彌陀，唯心淨土」 的淵源。

善導大師所釋與諸師大不相同。《觀經》像觀，取佛身相，住心觀想，佛心 攝取，機感相應，「眾生起念，願見諸佛，佛即以無礙智知，即能入彼想心中 現」，是事修，非理觀，與「自性彌陀，唯心淨土」絕無少分相似。

Namo Amituofo!

August 14, 2025

Aug. 14, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

29. The Contemplation Sutra - the Three Kinds of Meritorious Actions of Pure Karma (continued)

Question 29.2 : What is the relationship between the Three Meritorious Practices and Amitabha-recitation?

Answer:

Generally, there are three levels of understanding:

(1) The Three Meritorious Practices and Amitabha-Recitation: the former are the common or universal causes, while the latter is the special cause.

The Three Meritorious Practices (Three Blessings) are referred to as the “true cause of pure karma of the Buddhas of the Three Times.” They serve as the universal path both for Buddhas to establish Pure Lands and for sentient beings to attain rebirth in them.

Amitabha-recitation is the “right karma for assured rebirth”, established in Amitabha Buddha’s vows during his causal stage.

The Three Meritorious Practices are difficult to uphold, and many beings may not be capable of adequately practicing them; Amitabha-recitation is easy, and applies universally to beings of all three roots (high, medium, and low capacities).

(2) Before exclusively practicing Amitabha-recitation, the Three Meritorious Practices lead one to it.

Directing the Three Meritorious Practices toward rebirth is easier to believe, whereas attaining rebirth solely through Amitabha-recitation is harder to accept. Therefore, the Three Meritorious Practices function as an expedient means to encourage sentient beings to develop faith in Amitabha-recitation.

Upon hearing that one can attain rebirth by transferring the merit of one’s own good deeds toward birth in the Pure Land, many people readily believe it. Through this, they diligently accumulate wholesome roots and dedicate them to rebirth. However, as their understanding of the Dharma deepens, they come to realize that their own virtuous roots are far from sufficient. As a result, they gradually turn to Amitabha-recitation practice.

Through the “Threefold Mind” (sincere mind, deep mind, and the mind of aspiration and dedication), the Three Meritorious Practices are contained within the Name of Amitabha Buddha, thus becoming part of the karma of rebirth through Amitabha-recitation.

(3) After committing to exclusive Amitabha-recitation, the Three Meritorious Practices are contained within Amitabha-recitation.

When a practitioner gains a deeper understanding of Amitabha’s all-encompassing compassion, the purpose and origin of the Land of Bliss, and the true meaning of His Name, they will naturally dedicate themselves solely to the practice of Amitabha-recitation.

Any Three Meritorious Practices or other good deeds that are performed in accord with circumstances are done spontaneously. Within, the practitioner aspires for all beings to be reborn in Amitabha’s Pure Land.

With the firm conviction that rebirth and Buddhahood are assured, such a practitioner encourages others and joins in Amitabha Buddha’s universal deliverance of all beings.

Thus, even the smallest virtuous acts are enveloped within the exclusive recitation of Namo Amitabha Buddha, becoming one with it. Outside of Amitabha-recitation, no separate merit or goodness is sought.

29. 《觀經》三福淨業

29.2 問：三福與念佛是什麼關係？

答：大致有三重。

(1)三福與念佛，一為通因，一為別因。三福是「三世諸佛淨業正因」，是諸 佛建立淨土和眾生往生諸佛淨土的通途；念佛是阿彌陀佛因地誓願所設定往 生極樂淨土的「正定之業」。三福難，或有眾生不堪行持；念佛易，三根普被。

(2)專修念佛以前，三福為導歸念佛。三福迴向往生易信，念佛即得往生難 信，所以，三福是勸令眾生信入念佛的前方便。聞說迴向自身所修三福求生 極樂即可得生，多數人容易相信，由此勤積善根，迴向淨土；然而隨著對佛法 的深入瞭解，越來越覺得自身善根遠遠不夠，於是轉而追蹤念佛。三福由三 心迴向，以佛名義，歸入念佛，而成往生業。

(3)專修念佛以後，三福歸入念佛，念佛含攝三福。當行者進一步瞭解彌陀 的徹底悲心、極樂的建立本末、名號的真實意義，自然會專修念佛；隨緣所行 三福諸善，皆是自然，內心祈願一切眾生共同往生極樂；心知往生成佛是必定 之事，自信教人，匯入阿彌陀佛普救眾生的事業當中，點滴之善皆納入念佛， 成為一體，念佛之外不見餘善功德。

Namo Amituofo!

August 13, 2025

Aug. 13, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

29. The Contemplation Sutra - the Three Kinds of Meritorious Actions of Pure Karma

1. Be filial to parents, respect and serve teachers and elders, maintain kindheartedness, refrain from killing, and cultivate the Ten Good Actions.

2. Undertake and uphold the Three Refuges, fully observe the myriad precepts and avoid undignified comportment.

3. Awaken the Bodhi-mind, believe deeply in cause and effect, read and chant Mahayana scriptures, and encourage others to practice.

These three kinds of deeds are called “pure karma.”

Question 29.1 : Having spoken of the Three Kinds of Meritorious Actions, the Buddha said, “These three types of karma are the primary causes to establish the pure karma of all Buddhas, past, present and future.” However, he doesn’t say Amitabha-recitation is the pure karma for rebirth. How do we interpret this?

Answer:

The sutras state: “The pure karma of the Buddhas in the three periods of time is the true cause.” This means it is the common cause by which all Buddhas of the past, present, and future establish their pure karma and the fruition of their Pure Lands. It is also the shared cause through which sentient beings can connect with and be born in those Pure Lands. Master Shandao explained this as “drawing

sages to inspire ordinary beings,” a skillful means to lead them into the gate of the Pure Land. However, rebirth in the Western Pure Land of Ultimate Bliss has a special cause, which is exclusively reciting Amitabha Buddha’s Name and relying on the power of his 18th Vow to attain rebirth. Because this special teaching is hard to believe, the more common teachings are given first to broadly include beings of various capacities.

(to be continued tomorrow)

29. 《觀經》三福淨業

一者孝養父母，奉事師長，慈心不殺，修十善業；二者受持三歸，具足眾戒，不 犯威儀；三者發菩提心，深信因果，讀誦大乘，勸進行者。如此三事，名為淨 業。

29.1 問：講完三福，佛說「此三種業，乃是過去、未來、現在三世諸佛淨業正 因」，並沒說念佛是淨業正因，如何理解？

答：經中說「三世諸佛淨業正因」，是說三世諸佛建立淨土清淨業果的通因，也 是眾生感通三世諸佛淨土的通因。善導大師解釋為「引聖勵凡」，方便導入淨 土門。往生西方極樂淨土另有別因，即稱念佛號乘托佛願而得往生；別因難信 故，先說此通因，廣攝眾機。

Namo Amituofo!

July 31, 2025

July 31, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

28. 《The Contemplation Sutra》- There is No Joy in This Turbid and Iniquitous World (continued)

28.2 Question:

Some people say, “It is precisely because sentient beings have discriminating thoughts that they remain trapped in the cycle of birth and death. They distinguish between suffering and joy, defilement and purity, and become attached to the Western Pure Land. Isn’t this contrary to the path of liberation? At the very least, doesn’t it show a low level of spiritual realization?” Is that the case?

Answer:

The Sacred Path teachings (the path for sages) require a mind free of discrimination: detached from all appearances, neither desiring nor rejecting, clinging nor abandoning. This is the teaching for sages.

However, the Pure Land path is the teaching for ordinary beings. It involves both aversion toward this Saha world(this impure world of suffering) and aspiration for

the Land of Bliss, Peace and Joy). This is accomplished by relying on the power of Amitabha Buddha’s other-power and letting go of self-reliant practices (self-power).

Master Tanluan gave the “ice and fire” analogy: It is like lighting a fire on ice. If the fire is strong, the ice melts; when the ice melts, the fire is extinguished. Even a person of the lowest spiritual grade, though unaware of the ultimate truth that all phenomena are unproduced by nature (i.e., non-arising of dharmas). They can still aspire for rebirth by relying on the power of reciting Amitabha Buddha’s Name. That land—the Pure Land—is the realm of non-arising. So, the ‘fire’ of apparent birth is naturally extinguished when rebirth occurs.”

Great Master Yinguang said: “In the practice of Chan (Zen), both accepting and rejecting are incorrect views. In the practice of reciting Amitabha Buddha’s Name, both accepting and rejecting are correct.”

Great Master Ouyi said: “When the acts of accepting and rejecting are carried to the ultimate, they are in no way different from non-acceptance and non-rejecting.”

From the standpoint of sentient beings' capacities, the discriminating choices of “taking and leaving” in the Pure Land path are superior, because they are practical and easy to carry out.

It is extremely difficult for ordinary people to achieve a mind free from all discriminations. The Pure Land teaching directly works with the discriminating minds of ordinary beings: detesting impurity and admiring purity, or abandoning suffering and seeking bliss.

This teaching skillfully aligns with ordinary human feelings. It does not require insight into the equality of all phenomena, nor does it require eliminating attachment to the self. Anyone can practice it.

Although ordinary beings still have deluded thoughts and discriminations before rebirth, once they are reborn in the Pure Land, they suddenly realize the truth of non-arising. They enter the formless through the doorway with form, and realize the ultimate truth through their seemingly mundane aspiration.

This is possible because they rely on Amitabha Buddha’s power, accepting Amitabha’s enlightened fruit (result) as the cause of their practice. The cause contains the ocean of the result, and the result thoroughly reveals the origin of the cause.

Even if one’s spiritual level before rebirth is not high, after rebirth, one immediately transcends the Ten Bodhisattva Grounds (the ten stages of enlightenment in Mahayana Buddhism).

28. 《觀經》不樂濁惡

28.2 問：有人說，「眾生正是因為心有分別而生死輪迴，分別苦樂，厭穢欣淨， 執著西方，豈是解脫之業？至少境界不高」，是這樣嗎？

答：聖道門要求心無分別，離一切相，不厭不欣，不取不捨，是聖者之教； 淨土門是凡夫之教，有厭有欣，有取有捨：厭娑婆，欣極樂；取佛力，捨自力。

曇鸞大師有「冰火喻」：「又如冰上燃火，火猛則冰解，冰解則火滅。彼下品人 ，雖不知法性無生，但以稱佛名力，作往生意，願生彼土，彼土是無生界，見 生之火自然而滅。」

印光大師說：「參禪一法，則取捨皆非；念佛一法，則取捨皆是。」

蕅益大師說：「取捨若極，與不取不捨亦非異轍。」

就眾生根機而言，淨土門的分別取捨更為超勝，因為它容易實行。凡夫難以 做到心無分別，淨土門直接就凡夫分別取捨心境之上，厭穢欣淨，捨苦求樂， 巧順凡情，不需悟平等之理，不必破我見執著，任何人都可以修持。

雖然在凡夫分上不離妄想分別，一旦往生，則頓證無生，從有相而巧入無相， 即事求而頓證極理，因為仰仗佛力，以果地覺，為因地心，因該果海，果徹因 源。往生之前境界不高，往生之後「頓超十地」。

Namo Amituofo!

July 30, 2025

July 30, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

28. 《The Contemplation Sutra》- There is No Joy in This Turbid and Iniquitous World

I humbly beseech you, World-Honored One, to expound in detail on places free from sorrow and distress, where I may be reborn. I find no joy in Jambudvipa, this turbid and iniquitous world. It is mired in defilement and evil, filled with hell-beings, hungry ghosts and animals, and crowded with unwholesome gatherings. I pray that in the future, I will neither hear evil sounds nor see wicked people.

28.1 – Question: Isn't this expression of displeasure with this world a form of negative world-rejection or escapism?

Answer:

Lady Vaidehi made this plea after experiencing immense personal suffering and family conflict, which left her overwhelmed with sorrow and grief. Her declaration that she finds no joy in this world could easily be misinterpreted as a pessimistic or nihilistic rejection of life. However, it is precisely in such moments of despair that the extraordinary power of the Dharma becomes evident.

At that moment, Shakyamuni Buddha emitted light from between his eyebrows and revealed the Land of Ultimate Bliss (Sukhavati) to Lady Vaidehi. Upon seeing it, her heart filled with joy, and she attained the perseverance of the non-arising of dharmas (無生忍)—a profound spiritual realization.

For those who follow the Pure Land teaching, their renunciation of this world (Saha world) is not rooted in hopelessness, but in clarity. It is paired with an aspiration for and admiration of Amitabha’s Pure Land, a realm of purity, peace, and awakening. Their hearts are filled with the joy of assured salvation and comforted by the compassionate embrace of Amitabha Buddha.

Rather than being escapist or passive, this outlook is actually deeply positive. It leads to: greater spiritual commitment; a deeper appreciation for life and the beings with whom we share karmic connections. It also motivates us to share the Dharma and help others attain liberation.

Therefore, this attitude is active, not passive; it is about saving the world, not escaping it. It is not a rejection of life, but a higher affirmation of its ultimate meaning. It is the opposite of pessimism or despair.

(to be continued tomorrow)

28. 《觀經》不樂濁惡

唯願世尊為我廣說無憂惱處，我當往生，不樂閻浮提濁惡世也。此濁惡處，地 獄、餓鬼、畜生盈滿，多不善聚。願我未來不聞惡聲，不見惡人。

28.1 問：不樂此世，這不是消極厭世嗎？

答：韋提希夫人遭遇家庭變故，憂愁悲慼，不樂娑婆，很容易被認為是否定人 生的厭世觀，其實，佛法正是在此刻展現它不可思議的力量。釋迦牟尼佛放 眉間光，為韋提希夫人顯現極樂淨土，韋提希夫人當下心得歡喜，獲無生忍。 淨土法門的行人，在厭離娑婆的同時欣慕極樂，滿心獲救的喜悅，感受佛陀的溫暖，人生更加積極，更加珍惜有緣眾生。所以，是積極，非消極；是救世， 非厭世，絕非悲觀消極、厭棄人生。

Namo Amituofo!

July 20, 2025

July 20, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

27. The Contemplation Sutra - Becoming a Good Person by Reciting Amitabha Buddha’s Name to Eradicate Offenses

27.4 Question : Some say, “Although those on the lowest level among the three grades committed evil deeds during their lives, at the time of death they were mentally clear enough to be able to accept the guidance of good teachers. Based on this, is being clear-minded at the moment of death a necessary condition for rebirth in the Pure Land. If someone is unconscious at death or dies in their sleep, even if they recited Amitabha Buddha’s Name during their lives, can they not be reborn?”

Answer: In Dharmakāra Bhikṣu’s 48 vows, the requirement for rebirth is expressed simply as “even ten recitations,” with no further requirements at the moment of death. Whether one is reborn or not depends solely on Amitabha Buddha’s Original Vow—it is the only true standard.

Those of the lowest level had never heard the Dharma during their lives, and if just before death they were also unable to hear it, they would surely fall into the evil realms. Even for such ordinary beings, if good friends assist them in reciting Amitabha Buddha’s Name while they are suffering, they are still able to attain rebirth.

By comparison, those who can hear the Dharma during their lives, reflect upon it, accept it with faith, and practice accordingly, possess far greater roots of goodness and more favorable karmic conditions.

Therefore, we should not add the new condition of “being mentally clear at the time of death.” If, during people’s lives, they know that they are being saved by Amitabha and continually recite the Buddha’s Name, those recitations become their : deep karmic cause, habitual karma, and one’s karma of assured rebirth; their rebirth is assured during this very life.”

Amitabha Buddha will surely come to welcome such people. With his compassionate support, regardless of the circumstances of death, they will definitely attain rebirth in the Pure Land.

27. 《觀經》稱名除罪成善男子

27.4 問：有人說，「下品三生雖然平時造罪，但臨終都能頭腦清醒地接受善知 識勸導。所以，臨終清醒是往生的必要條件，若臨終昏迷或死於睡夢中，即使 平時念佛也不得往生」，是這樣嗎？

答：法藏比丘四十八願中約定眾生如何念佛，說「乃至十念」，不限臨終。往生 與否，彌陀本願是唯一標準。下品人平生未聞佛法，臨終再不得聞，必墮惡 道。如此劣機，苦迫中善友助念亦得順利往生，與此相比，平生能夠聞法思 維、信受奉行的人，善根、法緣更為殊勝。所以，並非增加一個「臨終清醒」的

條件。心知被救而相續念佛，念佛已成重業、習業、正定之業，所謂「平生業 成」，阿彌陀佛必定來迎，慈悲加佑，無論何緣而終，盡得往生。

Namo Amituofo!

July 19, 2025

July 19, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

27. The Contemplation Sutra - Becoming a Good Person by Reciting Amitabha Buddha’s Name to Eradicate Offenses

Question 27.3 : Some people say, “To be reborn in the Pure Land, at the very least one must perfectly uphold the Five Precepts and practice the Ten Good Deeds, because the Amitabha Sutra refers to ‘good men and good women.’” Is this correct?

A: Relying on one’s own practice of precepts and good deeds to seek rebirth in the Reward Land of Ultimate Bliss is far from sufficient in terms of merit.

By exclusively reciting Amitabha’s six-character Name and receiving all the causes, vows, and merits embodied in Amitabha Buddha’s Name, one is naturally able to be reborn in the Reward Land of Ultimate Bliss. That is why, when the transformed Buddhas and bodhisattvas come to welcome these practitioners, they praise them as “good men” or “good women.”

27. 《觀經》稱名除罪成善男子

27.3 問：有人說，「要想往生，至少要圓滿五戒十善，因為《阿彌陀經》說『善男 子、善女人』」，是這樣嗎？

答：憑自身所修戒善求生極樂報土，功德遠遠不夠。執持六字名號，領納六字 名號所具阿彌陀佛一切因願果德，自然與極樂報土相應，因此化佛菩薩來迎 時讚為「善男子、善女人」。

Namo Amituofo!

July 18, 2025

July 18, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

27. The Contemplation Sutra - Becoming a Good Person by Reciting Amitabha Buddha’s Name to Eradicate Offenses

27.2 Q: If a person has committed many evil deeds and feels no shame—why does the Buddha still call such a person a “good man” (善男子) when coming to welcome him? What is the meaning behind this?

A: When one recites Amitabha Buddha’s Name and receives his supreme, unsurpassed merit, one’s evil is instantly transformed into good.

Master Ouyi explains in his Essential Explanation of the Amitabha Sutra: “The term ‘good men and good women’ does not distinguish between monastics and householders, noble or lowly, old or young, or beings from the six realms or four kinds of birth. As long as one hears Amitabha Buddha’s Name, it means that the good roots cultivated over many kalpas have matured. Thus, even those who have committed the Five Gravest Offenses and the Ten Evils are still called ‘good’.”

27. 《觀經》稱名除罪成善男子

27.2 問：「多造惡法，無有慚愧」之人，佛來迎時稱其為「善男子」，是何道理？ 答：稱名而領納「大利無上功德」，當下轉惡成善。

蕅益大師《彌陀要解》：「善男女者，不論出家在家、貴賤老少、六趣四生，但聞 佛名，即多劫善根成熟，五逆十惡皆名善也。」

Namo Amituofo!

July 17, 2025

July 17, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

27. The Contemplation Sutra - Becoming a Good Person by Reciting Amitabha Buddha’s Name to Eradicate Offenses

Those reborn in the higher level of the lower grade are sentient beings who performed various negative karmic acts.

Although they do not slander the Mahayana sutras, these ignorant beings lack a sense of shame or remorse for committing numerous evil deeds. When approaching death, they encounter a Dharma friend who enumerates the titles of the twelve divisions of the Mahayana sutras.

By hearing these titles their extremely heavy negative karma, accumulated over 1,000 kalpas, is eradicated. The Dharma friend then instructs them to join palms and recite ‘Namo Amitabha Buddha.’

Through reciting Amitabha Buddha’s Name, the evil karmic acts the dying person has committed during fifty kotis of kalpas in Samsara are eradicated.

“At that moment, Amitabha Buddha sends an emanation of his Buddha body, along with emanations of Avalokitesvara and Mahasthamaprapta, to appear before the reciters. At that time he offers these words of praise, ‘Good man, because you have recited Amitabha’s Name, all of your negative karma has been eradicated, and I am here to welcome you.’

Question 27.1

Q: At the time of death, should we recite the Earth Store Sutra (Ksitigarbha Sutra) or other scriptures during the assisted-recitation (助念)? Between reciting Amitabha Buddha’s Name and reciting sutras, which has greater merit?

A: Reciting sutras is too slow to meet the urgency of the moment. One should promptly help the dying person receive and accept Amitabha’s six-character Name as the essential cause for rebirth. Chanting the Name once eliminates the karmic offenses of five hundred million kalpas, while reciting sutras removes sins from only a thousand kalpas—the two are simply not comparable.

Master Shandao writes in his Commentary on the Contemplation Sutra : “Question: Why is it that hearing the twelve divisions of the Buddhist canon only removes offenses of a thousand kalpas, whereas reciting Amitabha Buddha’s Name once eliminates the offenses of five million kalpas? What is the reason for this?

Answer: People who commit offenses are heavily burdened by karmic obstructions; and, in addition, the suffering of their impending death weighs heavily upon them. Even if good people recite many sutras, a dying person’s mind is too scattered and wavering to absorb them deeply. Because their mind is scattered, the effect in removing offenses is less.

On the other hand, Amitabha Buddha’s Name is unified and concentrated — it gathers and anchors the scattered mind, and allows them to recite the Name with right mindfulness. By relying on Amitabha’s Buddha-power, the karmic offenses of many kalpas will be removed.”

He also adds: “What is heard in the praises of the transformed Buddhas and bodhisattvas is solely the merit of exclusively reciting Amitabha’s Name: ‘I come to welcome you.’ There is no mention of sutra recitation. Thus, the compassionate intention of Amitabha Buddha’s Vow is to urge beings to accept Amitabha’s deliverance and exclusively recite his Name. This path swiftly leads to rebirth and is different from miscellaneous or scattered practices.

Throughout this sutra and other related texts, the praises are broad and deep, all encouraging Name-recitation—this should be understood as the most vital benefit.”

27. 《觀經》稱名除罪成善男子

下品上生者，或有眾生，作眾惡業；雖不誹謗方等經典，如此愚人，多造惡法， 無有慚愧。命欲終時，遇善知識，為說大乘十二部經首題名字；以聞如是諸經 名故，除卻千劫極重惡業。智者復教合掌叉，稱南無阿彌陀佛；稱佛名故，除 五十億劫生死之罪。爾時彼佛即遣化佛、化觀世音、化大勢至，至行者前，讚 言：「善男子，以汝稱佛名故，諸罪消滅，我來迎汝。」

27.1 問：臨終助念是否要誦《地藏經》等？念佛與誦經，哪種功德大？

答：誦經緩不濟急，應及時讓被助念人領納六字名號往生資糧。稱名除罪 五十億劫，誦經除罪千劫，不可為比。

善導大師《觀經疏》：「問曰：何故聞經十二部，但除罪千劫；稱佛一聲，即除罪 五百萬劫者，何意也？

答曰：造罪之人障重，加以死苦來逼，善人雖說多經，餐受之心浮散；由心散 故，除罪稍輕。又，佛名是一，即能攝散以住心，復教令正念稱名，由心重故， 即能除罪多劫也。」

「所聞化讚（化佛菩薩讚歎），但述稱佛之功，「我來迎汝」，不論聞經之事。然 望佛願意者，唯勸正念稱名，往生義疾，不同雜散之業。如此經及諸部中，處 處廣歎，勸令稱名，將為要益也，應知。」

Namo Amituofo!

July 7, 2025

July 7, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 淨土宗精要法語討論

26. Eradication of the Offenses of Breaking the Precepts through Hearing the Name

Those reborn in the middle level of the lower grade are sentient beings who violate the Five Precepts, Eight Precepts or All of the Precepts. These ignorant beings steal the communal property of the Sangha, plunder the personal possessions of resident monastics, teach the Dharma with impure motives without shame or remorse, thus defiling themselves with a variety of evil karmas. Because of their misdeeds, these offenders are destined to fall into hell.

“As they approach death, all the flames of hell arise at the same time. Then they encounter a Dharma friend with great compassion, who praises and expounds the ten powers and majestic virtues of Amitabha Buddha. He extensively praises his radiant light and supernatural powers, and extols his vows, meditative concentration, wisdom, liberation, knowledge and vision of liberation (the five attributes of the Dharma Body).

“Hearing this, the beings’ reincarnation-fated negative karma of 8 billion kalpas is eliminated. The fierce fires of hell transform into cool breezes that carry numerous heavenly flowers. On each flower are emanated Buddhas and Bodhisattvas, arriving to welcome the dying. In an instant, they are reborn in the Pure Land.

Question : Some people say, “If even those who break the precepts can be reborn in the Pure Land, wouldn’t promoting this idea lead to a loosening of moral discipline?”

Answer : The words of the Buddha in the sutras are true and should be faithfully believed. Rebirth in the Pure Land is based on hearing Amitabha’s Name and aspiring to be born there: “If sentient beings sincerely entrust themselves with joyful faith, wish to be born in my land, and recite my Name as few as ten times, are not born there, I will not attain Enlightenment.”

It is not because one keeps the precepts, nor does it depend on whether one breaks them. Even those who have broken the precepts are not abandoned. This precisely reveals Amitabha Buddha’s boundless compassion and wisdom.

To say, “Since I can be saved even if I break the precepts, why bother keeping them?” is to misunderstand the Buddha’s compassion. For those who have already broken the precepts, the Buddha shows special pity. As long as they turn their hearts toward him, he will save them all.

They should think, even someone like me, who has broken the precepts, is not forsaken by Amitabha Buddha. I must diligently follow the Dharma and gratefully repay the Buddha’s grace. This is true faith. On the other hand, someone who is lax and shameless, like a person who hears of a famous doctor who can mend broken bones, and then deliberately breaks his/her own legs just to seek treatment. This person is only bringing suffering upon him/her self.

26. 《觀經》聞名除破戒罪

下品中生者，或有眾生，毀犯五戒、八戒及具足戒；如此愚人，偷僧祇物 ，盜現前僧物，不淨說法，無有慚愧，以諸惡業而自莊嚴。如此罪人，以 惡業故，應墮地獄。命欲終時，地獄眾火一時俱至。遇善知識，以大慈悲，即 為讚說阿彌陀佛十力威德，廣讚彼佛光明神力，亦讚戒、定、慧、解脫、解脫知見。此人聞已，除八十億劫生死之罪。地獄猛火化為清涼風，吹諸天 華。華上皆有化佛菩薩，迎接此人。如一念頃，即得往生。

26.1 問：有人說，「破戒也得往生，這樣提倡，是否會造成鬆弛戒律？」

答：佛經實語，應當諦信。往生是因聞名願生，「至心信樂，欲生我國，乃至 十念，若不生者，不取正覺」，不因持戒，更不因破戒。破戒眾生也不遺棄，正 顯阿彌陀佛的慈悲與智慧。

「反正破戒也能得救，何必費力持戒？」這是誤解佛的慈悲。已經破戒之人， 佛特加憐憫，但能迴心向佛，佛皆救度。「像我這樣的破戒之人，佛也不棄，唯 有勤心奉法，仰謝佛恩」，這是真具信心。若是放逸無慚，猶如聽說有接骨神醫，自殘雙腿以求醫，這樣只能自己受苦。

Namo Amituofo!

June 21, 2025

June 21, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.8 In the phrase, "If you are unable to contemplate that Buddha, you should recite the Name of the Buddha of Infinite Life," why is there a shift from "contemplation" (念) to "recitation" (稱)? What is the reason and meaning behind this change?

Answer: Vocal recitation is easy; mental contemplation is not. The fact that salvation can be attained simply through reciting aloud demonstrates the ultimate ease of this practice, revealing the true meaning of "even ten recitations." This also establishes vocal recitation of Amitabha Buddha’s Name as the proper practice for rebirth in Pure Land. As the Commentary on the Contemplation Sutra explains, vocal recitation is called the "karma of assurance."

When guiding others to practice Buddha-recitation, using vocal recitation is much easier. For example: "Namo Amitabha Buddha — follow along and recite with me." The other person can immediately imitate and participate. But if you say,

"Contemplate the Buddha in your heart," they would not know how or where to begin.

25. 《觀經》稱名除五逆罪 (續)

25.8 問：此句「汝若不能念彼佛者，應稱無量壽佛」，轉「念」為「稱」有何原因和意義？

答：口稱容易，心念不易。口稱而得救，顯易行之極致，明「乃至十念」真實 義，也由此確定了淨土宗往生正行，《觀經疏》說口稱佛名為「正定之業」。

教人念佛時，也以口稱念佛為易。「南無阿彌陀佛，你跟我念」，對方依樣 隨學即可，這很容易；「你心裡憶念」，對方不知道從何念起。

Namo Amituofo!

June 20, 2025

June 20, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.7 In daily practice, should we recite the six-character Name or the four-character Name?

Answer: It is preferable to recite the six-character Name. The Contemplation Sutra says, "With utmost sincerity, completing ten recitations of 'Namo Amitabha Buddha'." In fact, in all of the three main Pure Land sutras, whenever the method of recitation is specifically described, it is always the six-character Name.

However, if someone has been reciting the four-character Name (Amitabha Buddha alone) for many years and is unaccustomed to adding "Namo" (Namo meaning "I take refuge in" or "homage to), that is also perfectly fine. If someone who is ill finds reciting the six characters too difficult, they may switch to the four-character version. Near the end of life, when breathing becomes short and even four characters are hard to follow, simply reciting "Buddha" alone is still effective for attaining rebirth without obstruction.

25. 《觀經》稱名除五逆罪 (續)

25.7 問：平時念佛，念六字還是四字？

答：宜念六字。《觀經》言「如是至心，具足十念，稱南無阿彌陀佛」。經土三 經具體講到如何念佛，唯是六字。

但若四字稱念多年，不習慣六字，那也無妨。病苦之人，若稱六字困難，也 可改稱四字。臨終前氣息短促，四字也跟不上，可隨念一個「佛」字，無礙往 生。

Namo Amituofo!

June 19, 2025

June 19, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.6 Why does Shakyamuni Buddha refer to beings who have committed the gravest offenses, the five heinous crimes, and the ten evils as "foolish people" rather than "evil people"?

Answer: The Buddha, out of compassion, sees that they are ignorant of the law of cause and effect, unaware that they themselves inherently possess Buddha-nature, and thus create evil and suffer for it. Ordinary people, with their clear-cut view of good and evil, often pride themselves on their own righteousness and call such offenders "evil people," with a sense of anger and condemnation, believing them to be beyond forgiveness. In contrast, the Buddha calls them "foolish people," analyzing the causes of their wrongdoing with understanding, and offering them acceptance, empathy, and deliverance.

25. 《觀經》稱名除五逆罪 (續)

25.6 問：五逆十惡的極罪眾生，釋迦牟尼佛為何稱其為「愚人」而非「惡人」？

答：佛憐憫其不知因果，不知自身具足佛性，造惡受苦。世人善惡分明，自 謂剛正，稱其為「惡人」，帶有憤恨情緒，以為不可原諒；佛稱其為「愚人」，為 他分析原因，予以包容、體諒、救度。

Namo Amituofo!

June 18, 2025

June 18, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.5 The Infinite Life Sutra says, "Except for those who have committed the five gravest offenses or slandered the Correct Dharma." Yet, in the Contemplation Sutra it says that even those guilty of the five gravest offenses can attain rebirth through exclusively reciting Amitabha Buddha’s Name. Is this a contradiction?

Answer: It is not a contradiction. The offenses of the five gravest offenses and slandering the Dharma are extremely heavy; so, the Infinite Life Sutra warns beings not to commit such acts. It cautions them not to indulge in evil just because Amitabha Buddha is compassionate.

This warning, that if they commit these offenses they will not be saved, functions as a gate of restraint / inhibition. However, for those who have already committed these offenses, if they are able to sincerely repent and turn their hearts around, Amitabha Buddha will still compassionately embrace and accept them — this is the gate of acceptance / embrace.

25. 《觀經》稱名除五逆罪 (續)

25.5 問：《無量壽經》言「唯除五逆、誹謗正法」，《觀經》五逆罪人念佛得生，是 否矛盾？

答：不矛盾。五逆、謗法罪業極重，眾生未造之時誡止，不可因為有阿彌陀 佛的慈悲而放縱為惡，因此警告若造不救，此為抑止門；此前已造五逆謗法， 若能回心，阿彌陀佛還要慈悲攝取，此為攝取門。

Namo Amituofo!

June 17, 2025

June 17, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.4 Some say, "Those in the lowest level of the lowest tier are the ones who have committed the five gravest offenses. We should not be content with being low-grade aspirants; but, should strive to be reborn in the highest grade." Is this correct?

Answer: It is good to rejoice in the aspiration to emulate the virtuous and, if it motivates one to diligently recite Amitabha Buddha's Name, it is commendable. However, if one seeks to elevate their grade by engaging in extensive miscellaneous practices, there is the danger of losing the assurance of rebirth, because this would weaken one’s trust in the power of Amitabha’s Name.

Moreover, if one despises one’s current state as an ordinary being and vainly clings to a lofty pure realm they cannot reach, inner agitation and uneasiness will follow. Regarding the result of rebirth, it is best not to set excessively high expectations or overthink it.

Master Ouyi in his Collected Writings of Lingfeng says: "Simply aiming to be born in the lotus of the lowest grade is a settled course for life. How could one dare to boast and deceive the world, bringing disgrace upon the Dharma? Only Amitabha Buddha embraces the impure and the defiled, reaching out with His golden hand to place them in the lotus of the lowest grade."

Recognizing ourselves as beings of the lowest level in the lowest tier arouses a true and urgent desire for salvation, through wholly relying on Amitabha’s compassionate deliverance. It is just like a gravely ill patient who, knowing death is near, desperately longs for a doctor’s help.

In truth, if we honestly reflect using the mirror of the Dharma, we are exactly beings of the lowest grade. As stated in the Avatamsaka Sutra’s Chapter on Samantabhadra’s Practices and Vows: "The bodhisattva reflects: From beginningless kalpas past, due to greed, hatred, and delusion, through body,

speech, and mind, I have committed countless, boundless evil deeds. If these evil deeds had a form and substance, even all the space of the universe could not contain them."

25. 《觀經》稱名除五逆罪 (續)

25.4 問：有人說，「下品下生是五逆罪人，我們不能自甘下品，應力爭上品上 生」，是這樣嗎？

答：見賢思齊之心應當隨喜，若為自勵勤稱佛名，也是可取。如果為了提升 品位轉而廣修雜行，恐失往生，對名號退失信心故；又，厭嫌凡夫現狀，攀緣 淨境而不能得，導致內心不安。對於往生結果，不宜過高期望、過多思慮。

蕅益大師《靈峰宗論》：「只圖下品蓮生，便是終身定局。豈敢大言欺世，致 使法門受辱。」「獨有阿彌陀佛藏污納垢，金手接向下品蓮花安置。」

自視為下品根機，才能生起急迫求救之心，全憑彌陀救度。猶如病人，自 知病重將死，才能渴望醫生診治。

其實，用佛法的鏡子自照，我們正是下下品人。《華嚴經‧普賢行願品》：「菩 薩自念，我於過去無始劫中，由貪瞋癡，發身口意，作諸惡業，無量無邊，若 此惡業有體相者，盡虛空界不能容受。」

Namo Amituofo!

June 16, 2025

June 16, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

25. The Contemplation Sutra - Eradication of the Five Gravest Transgressions by Reciting Amitabha Buddha’s Name (continued)

Question 25.3 Some say, "When the sutras mention 'with sincerity', it means that one’s mind must become completely pure and genuine, to the point where one’s true nature is revealed — what is called 'seeing one’s nature and attaining enlightenment.' Is this correct?"

Answer: The actual situation of rebirth for those in the lowest level of the lowest tier is that they are "unable to even think of the Buddha, are overwhelmed by suffering, and lose all mindful awareness." If we interpret the Pure Land teaching in terms of the Sacred Path teaching (self-powered realization), first of all, it does not match the reality of the beings in question; secondly, it contradicts Amitabha Buddha’s original compassionate vow to save all suffering beings. By adding extra conditions, we cause sentient beings to despair, and the gate to rebirth in the Pure Land becomes obstructed.

25. 《觀經》稱名除五逆罪 (續)

25.3 問：有人說，「經中說『如是至心』，『至心』就是用心真誠到極處，自性現 前，所謂明心見性」，是這樣嗎？

答：下品下生的實際狀況是「不遑念佛」「苦逼失念」，如果將淨土教作聖道 解，一則不符合實情，二則有違阿彌陀佛大悲救苦的度生本懷，增設條件，眾 生望而興嘆，往生之門堵塞。

Namo Amituofo!