July 29, 2026

July 29, 2026

Important Knowledge in the Pure Land Teaching 

淨土小常識 

187. Self-Doing, Self-Receiving; Other-Doing, Self-Receiving; Self-Doing, Other-Receiving (4 /4) 

2. Charitable Giving 

When a philanthropist gives aid to the poor, from the philanthropist's standpoint it is "self-doing, other-receiving." The poor person may not have personally created the causes through self-effort, yet receives and enjoys the resulting benefit. This is "other-doing, self-receiving."

From the perspective of Mahayana Buddhism, this embodies the spirit of self-sacrifice and selfless dedication—always considering the welfare of others and putting into practice the Bodhisattva ideal: 

"May all beings be freed from suffering; may I seek no comfort for myself alone." 

Mahayana Buddhism is the Bodhisattva Path. Without the other-powered causality of "self-doing, other-receiving" and "other-doing, self-receiving," the Mahayana teachings could not be established. 

187. 自作自受、他作自受、自作他受 (4/ 4) 

2.慈善布施 

慈善家布施給貧困的人，就慈善家的立場是「自作他受」；貧困的人自己並 沒有經過努力的因，卻白白受用那個果，這就是「他作自受」。 

以大乘佛法而言，這就是犧牲自己、奉獻自己，凡事為他人著想，實踐「但 願眾生得離苦，不為自己求安樂」的菩薩道精神。大乘即是菩薩道，若離開了 「自作他受」或「他作自受」的他力因果，大乘法門便無從建立。 

Namo Amituofo! 

July 28, 2026

July 28, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

187. Self-Doing, Self-Receiving; Other-Doing, Self-Receiving; Self-Doing, Other-Receiving (3 /4)

3. Self-Doing, Other-Receiving (From Amitabha's Perspective) 

From Amitabha Buddha's standpoint, this causality is "self-doing, other-receiving." The vows He made and the practices He cultivated all had a single purpose: to dedicate their resulting merits and virtues to sentient beings throughout the ten directions. 

Through this dedication, sentient beings receive merits with which to repay and overcome their karmic obstacles. These merits serve as provisions for rebirth in the Land of Bliss, and enable them to attain Buddhahood swiftly once they arrive there. 

Worldly Examples of "Other-Doing, Self-Receiving" and "Self-Doing, Other-Receiving" 

Similar examples can also be found in ordinary life. 

1. The Relationship Between Parent and Child 

When a father earns money and leaves it to his son, from the father's standpoint it is "self-doing, other-receiving." From the son's standpoint, it is "other-doing, self-receiving." 

Conversely, when a son earns money and supports his parents, from the son's standpoint it is "self-doing, other-receiving," while from the parents' standpoint it is "other-doing, self-receiving." 

(to be continued tomorrow) 

187. 自作自受、他作自受、自作他受 (3/ 4) 

三、自作他受（從彌陀角度看）

就阿彌陀佛而言，這個因果就是「自作他受」。阿彌陀佛所發的願、所修的 行，都有一個目的，就是要迴施給十方眾生，讓十方眾生有功德可以償還業 障，有功德作為往生極樂世界的資糧，而且到極樂世界能夠快速成佛。 

他力的「他作自受」與「自作他受」，世間也有相似的例子： 

1.父子關係 

父親賺錢留給兒子，就父親的立場是「自作他受」；就兒子的立場是「他作 自受」。反過來，兒子賺錢供養父母，站在兒子的立場是「自作他受」，站在父 母的立場是「他作自受」。 

Namo Amituofo! 

July 27, 2026

July 27, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

187. Self-Doing, Self-Receiving; Other-Doing, Self-Receiving; Self-Doing, Other-Receiving (2 /4) 

2. Other-Doing, Self-Receiving (From the Perspective of Sentient Beings) 

The Pure Land School is an other-powered teaching. It is based on "another's cause and one's own result," that is, "other-doing, self-receiving." The merits and virtues accomplished by Amitabha Buddha are received and enjoyed by sentient beings throughout the ten directions. 

What ordinary beings are capable of accumulating are merely karmic defilements and wrongdoings. Amitabha Buddha, however, gathered all of His perfect merits and virtues into His Great Name of Infinite Virtue and dedicated them to sentient beings as a gift. 

When ordinary beings accept Amitabha's compassionate salvation in faith, and exclusively recite Namo Amitabha Buddha, they naturally acquire the necessary "condition" (pratyaya). What condition is this? It is the condition of the Buddha's power, what Master Shandao called "relying upon Amitabha’s Vow-Power."

In his Method of Contemplation and Recitation, Master Shandao explained Amitabha’s 18th Vow in 32 Chinese characters: 

“If, when I attain Buddhahood, sentient beings in the ten directions, who aspire to be born in my land, and recite Namo Amitabha Buddha even as few as ten times, do not attain birth there by relying upon my Vow-Power, then I shall not attain Perfect Enlightenment.” 

From Amitabha Buddha's perspective, it is "relying upon My Vow-Power." From the perspective of sentient beings, it is "relying upon His Vow-Power." As long as one recites Namo Amitabha Buddha, one naturally relies upon the power of Amitabha's merits and virtues. 

Viewed in terms of cause, condition, and result: 

● For Amitabha Buddha: his Vow is the cause, cultivation and practice are the conditions, and Buddhahood is the result. 

● For sentient beings: recitation of Namo Amitabha Buddha is the cause, the Buddha's power is the condition, and rebirth in the Pure Land is the result. 

Thus, both fully accord with the Law of Cause and Effect. 

To be reborn in Amitabha's Pure Land ultimately means to attain Buddhahood. Therefore, "rebirth" is actually an abbreviated expression; the complete meaning is "rebirth and attainment of Buddhahood." 

(to be continued tomorrow) 

187. 自作自受、他作自受、自作他受 (2/ 4) 

二、他作自受（從眾生角度看）

淨土宗是他力法門，屬於「他因自果」，也就是「他作自受」──阿彌陀佛所 成就的功德，由十方眾生受用。 

凡夫所能累積的只是罪業，但阿彌陀佛把自己圓滿的功德總攝於萬德洪 名，迴向施與眾生。凡夫若信受彌陀的慈悲救度、專稱彌陀佛名，自然就有了 「緣」。什麼緣？就是「佛的力量」這個緣，也就是善導大師所說的「乘我願力」。 

善導大師在《觀念法門》中以三十二字解釋第十八願： 

若我成佛，十方眾生，願生我國，稱我名字，下至十聲，乘我願力，若不生者，不取正覺。 

就阿彌陀佛而言，是「乘我願力」；就眾生而言，則是「乘彼願力」。只要念 佛，自然就靠上了阿彌陀佛的功德力。 

以因緣果的關係來看，阿彌陀佛是以發願為因，修行為緣，成佛為果；眾 生是以念佛為因，佛力為緣，往生為果，所以都符合因果的道理。 

往生彌陀淨土，即代表「成佛」。所以，「往生」是簡略的說法，完整應是「往 生成佛」。 

Namo Amituofo! 

July 17, 2026

July 17, 2026

Important Knowledge in the Pure Land Teaching 

淨土小常識 

Karmic Force, Self-Power, The Power of the Way, and The Power of the Buddha (5 /5) 

Regarding "Karmic Force," ordinary beings are completely filled with it; life after life, we are driven by nothing but this karmic force. 

Regarding "Self-Power," the cultivation power of ordinary beings is far too weak. Regarding "The Power of the Way," ordinary beings absolutely do not possess it. 

As ordinary beings we are fully weighed down by karmic force. If we try to cultivate precepts, meditative concentration, and wisdom, our self-power is too weak to overcome our karma; nor can it lead us to the liberation attained through the Power of the Way. Therefore, we must rely on the Power of the Buddha. 

Amitabha Buddha’s vows and practices are perfected, and all His merits are infused into his Name. We only need to have faith, make vows, and exclusively recite Namo Amitabha Buddha. This will enable us to be reborn in the Western Pure Land of Ultimate Bliss. 

Once we rely on Amitabha Buddha’s Power, we need not envy the "Power of the Way" possessed by Arhats, nor the meditative power of those sitting in meditation in mountain caves. Without relying on the Buddha’s power, even if one’s

meditative power is profound enough to reach the "Heaven of Neither Perception nor Non-Perception," one is still within the Three Realms and has not yet escaped them. However, the power of Amitabha Buddha can enable us to transcend the Three Realms, attain rebirth in the West, and become Buddhas. 

186 業力、自力、道力、佛力 (5 / 5) 

就「業力」來說，凡夫通身都是滿滿的業力，生生世世都是業力來的。 就「自力」來說，凡夫的修持力太微弱了。 

就「道力」來說，凡夫絕對沒有道力。 

我們是業力凡夫，通身業力，想修持戒定慧，靠自力很微弱，不能夠克服 我們的業力，也不能夠達到道力解脫，所以我們就要靠佛力。 

阿彌陀佛願行圓滿，功德凝聚在這句名號裡邊。我們只要信願持名，仰靠 這句「南無阿彌陀佛」救度的力量，就能往生西方極樂世界。 

我們靠上了阿彌陀佛的佛力，就不用羡慕阿羅漢的道力，也不用羡慕人 家山洞裡面打坐的禪定力。如果不靠佛力，就算禪定力深，達到非想非非想 天，還在三界之內，沒有出離。而阿彌陀佛的力量，能讓我們出離三界，往生西方成佛。 

Namo Amituofo! 

July 16, 2026

July 16, 2026

Important Knowledge in the Pure Land Teaching 

淨土小常識 

186. Karmic Force, Self-Power, the Power of the Way, the Power of the Buddha (4 /5) 

The Power of the Buddha 

"The Power of the Buddha" refers to "Amitabha’s power of salvation—through vows, practices, and fulfillment"—the power of Amitabha Buddha’s perfected vows and practices to save beings. 

During His causal stage, Amitabha Buddha contemplated for five eons and made forty-eight great vows. He then underwent an inconceivably long period of practice spanning immeasurable eons. Having perfected His vows and practices, He created the six-character name of infinite light, "Namo Amituofo," through which he can save sentient beings. Although we are filled with karmic burdens and do not possess a shred of the Power of the Way, if we rely on the Power of Amitabha Buddha, we can be reborn in the Western Pure Land of Ultimate Bliss. 

(to be continued tomorrow) 

186 業力、自力、道力、佛力 (4 / 5) 

佛力 

「佛力」是指「願、行、滿——救度力」，阿彌陀佛願行圓滿救度的力量。 阿彌陀佛在因地五劫思惟，發四十八大願，又經過了兆載永劫不可思議 長時間的修行，願行圓滿，而成為南無阿彌陀佛六字光明名號救度眾生，這 是佛力。我們雖然是滿身的業力，一點道力也沒有，但是，如果 我們有佛 力的話，就可以往生西方極樂世界。

Namo Amituofo! 

July 15, 2026

July 15, 2026

Important Knowledge in the Pure Land Teaching 

淨土小常識 

186. Karmic Force, Self-Power, the Power of the Way, and the Power of the Buddha 

(3 /5) 

The Power of the Way 

"The Power of the Way" refers to the "power of liberation—through subduing, eradicating, and purifying." 

The first step is to “subdue greed, anger, and ignorance” through the practice of precepts, meditative concentration, and wisdom. The second step is to "eradicate greed, anger, and ignorance"; and the third step is to have "greed, anger, and

ignorance completely eradicated." Once all three steps are achieved, one can attain liberation. Only in this way can one obtain the Way, becoming a sage rather than a worldly being. This is called "The Power of the Way." 

"The Power of the Way" refers to the power that sages possess when they have completely severed all afflictions, thereby achieving liberation from the cycle of birth and death. If ordinary, worldly beings possessed this Power of the Way, they would be able to subdue, eradicate, and eliminate afflictions, and thus be liberated from birth and death. However, ordinary beings only possess "karmic force" and lack "The Power of the Way." Therefore, ordinary beings must rely on "the power of Amitabha". If one lacks the Power of the Way and refuses to rely on the power of Amitabha Buddha, one is left with only karmic force, and can only fall into the various hells. 

(to be continued tomorrow) 

186 業力、自力、道力、佛力 (3 / 5) 

道力 

「道力」是指「伏、斷、淨——解脫力」。 

通過修行戒定慧，第一步「伏住了貪瞋癡」，第二步「斷除了貪瞋癡」，第三 步「貪瞋癡斷除乾淨了」，這三步都做到了，就能解脫了。這樣才能夠得道，這 個就是聖者了，不是凡夫了——這個叫「道力」。 

「道力」是指聖者斷盡煩惱，得到解脫生死輪迴的力量。如果凡夫有道力， 就能夠伏煩惱、斷煩惱、除煩惱，可以解脫生死輪迴。但凡夫只有業力，沒有 道力。所以，凡夫要靠佛力了。道力沒有，佛力再不靠，只有業力，就只能下地獄了。

Namo Amituofo!

July 14, 2026

July 14, 2026 

Important Knowledge in the Pure Land Teaching

淨土小常識 

186. Karmic Force, Self-Power, the Power of the Way, and the Power of the Buddha 

(2 /5) 

Self-Power 

"Self-power" refers to the "power derived from the practice of precepts, meditative concentration, and wisdom." 

For those who believe in the Buddha, in order to counteract karmic force, one must practice—this is where "self-power" comes into play. 

To what extent can we cultivate the precepts, concentration, and wisdom? As the level of our practice increases, this power also grows. Yet, one remains a worldly being. Whether one keeps the five precepts, meditates to attain concentration, or develops wisdom, one is still a worldly being. All of these practices are rooted in self-power. 

We accumulate, deepen, and elevate these practices step by step. What level must we reach? We must reach a point where the self-power of these precepts, concentration, and wisdom can surpass our karmic burdens. This is like having the immense power of a great train, that we can stop and then pull back in the opposite direction. Only then is it possible to be liberated from the cycle of birth and death. As it turns out, our self-power is no match for our karmic burdens. When the karmic force is greater than our self-power, we simply continue to fall! 

(to be continued tomorrow)

186 業力、自力、道力、佛力 (2 / 5) 

自力

「自力」是指「戒定慧修持力」。 

信佛的人要對治業力，就要修行了，才談到自力。 

我們戒定慧能不能修持，到哪個程度？隨著修持程度的增加，力量會增 加。這個還是凡夫。修五戒，還是凡夫；打坐，想修禪定，還是凡夫；開了慧， 還是凡夫。這是自力修行法門、通途法門。 

慢慢累積、慢慢加深、慢慢提高，達到什麼程度？達到戒定慧自力能超 過業力，像一個大火車那麼強大的力量，我們能把它擋住，然後把它拉回頭， 才有可能解脫生死輪迴。結果我們的自力不敵業力，業力大於自力，我們還 不是往下掉！ 

Namo Amituofo! 

July 13, 2026

July 13, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

186. Karmic Force, Self-Power, the Power of the Way, and the Power of the Buddha 

(1 /5) 

Karmic Force 

Karmic force refers to the binding power of greed, anger, and ignorance. 

Karmic force is the power by which the greed, anger, and ignorance of ordinary beings binds us, and keeps us trapped in the cycle of birth and death. The forces of greed, anger, and ignorance hold us captive; they are the forces that drive samsaric rebirth and lead beings toward downfall. This power is extremely strong.

Every one of us is a champion of karmic force, possessing a powerful engine. Like a train that has already started moving with a loud roar—“whooo”—where is it heading? It is heading toward the three wretched realms. This is what is meant by karmic force. 

Everyone, whether Buddhist or non-Buddhist, is subject to karmic force. We are all born carrying karma with us. Whether one believes in Buddhism or not, karmic force is present. What then, should Buddhists do? Those who have faith in Amitabha Buddha should recite Namo Amitabha Buddha to counteract and overcome this karmic force. 

(to be continued tomorrow)

186 業力、自力、道力、佛力(1 / 5) 

業力 

「業力」是指「貪瞋癡繫縛力」。 

業力是凡夫貪瞋癡的束縛力、輪迴力。貪瞋癡的力量把我們束縛起來了， 這是輪迴的力量、墮落的力量。這個力量很大，我們每個人都是業力冠軍，發 動機很強大，像火車一樣，「嗚—」轉動了，往哪裡開？往三惡道開——這個叫 「業力」。 

每一個人，不管是佛教徒，還是非佛教徒，都一樣，我們都有業力，每一 個人生下來都是帶業力來的。信佛不信佛都有業力，我們信佛的人怎麼辦？ 信佛的人就要準備對治這個業力。

Namo Amituofo! 

June 27, 2026

June 27, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

185. An Interpretation of the Four-Line Verse: “The Dharma Assembly of Amitabha’s Deliverance Opens” (6 / 6) 

Conclusion: Crossing Beyond Birth and Death on the Great Ship of Universal Deliverance 

These four lines unfold layer by layer—from Amitabha’s saving activity, to the protection of the sacred assembly, to the universal liberation of beings, and finally to the unanimous praise of all Buddhas. Together they reveal the perfection, excellence, and immeasurable compassion of the Pure Land path:

● “The Dharma assembly of Amitabha’s deliverance opens” — Amitabha has already opened the gate of salvation to all; beings need only have faith in it and accept it. 

● “The Pure Ocean Assembly descends and gathers here” — The sacred assembly compassionately protects and accompanies practitioners. They are never alone. 

● “Widely delivering beings to be born in the Land of Bliss” — Regardless of one's capacities, virtues, or faults, all beings may attain rebirth. 

● “All Buddhas rejoice as their original intent is fulfilled” — The Buddhas of the ten directions unanimously praise and confirm this teaching as the supreme path for liberating beings. 

This is not a narrow path of self-powered practice, in which ordinary beings struggle to find their way. Rather, it is the Great Ship of Universal Deliverance, established through Amitabha’s Fundamental Vow, and certified by all Buddhas throughout the ten directions. 

Whoever is willing to exclusively recite Namo Amitabha Buddha, has already stepped aboard this luminous vessel, bound for the Land of Bliss. No longer adrift, no longer lost, the great matter of birth-and-death, and the ultimate goal of Buddhahood have at last found a secure destination. 

(to be continued tomorrow) 

185 「彌陀救度法筵開」四句偈解讀 (6/6) 

總結：橫超生死，登上普度大船 

此四句偈從彌陀救度、聖眾護念、廣度眾生、諸佛共讚，層層鋪展，顯示 出淨土法門的殊勝圓滿與無邊慈力：

彌陀救度法筵開：彌陀早已普開法筵，只待眾生信受。 

清淨海眾降臨來：聖眾慈悲護念，念佛人永不孤單。 

廣度眾生生極樂：不論根器、善惡，萬類皆得往生。 

諸佛歡喜暢本懷：十方諸佛同聲讚歎，印可此法門為度生最勝之道。 

這不是凡夫自力、苦苦摸索的修行小徑，而是阿彌陀佛本願所成、十方諸 佛共同證信的「普度大船」。只要願意稱名念佛，便已登上這條通往極樂的光 明航道——不再漂泊、不再迷失，生死大事、成佛大業，從此終於有了著落。 

Namo Amituofo! 

June 26, 2026

June 26, 2026

Important Knowledge in the Pure Land Teaching 

淨土小常識 

185. An Interpretation of the Four-Line Verse: “The Dharma Assembly of Amitabha’s Deliverance Opens” (5 / 6) 

4. “All Buddhas Rejoice as Their Original Intent Is Fulfilled” 

The Shared Praise of the Buddhas of the Ten Directions 

The phrase “ their original intent is fulfilled ” refers to the realization of the fundamental aspiration of all Buddhas. 

The Buddhas appear in the world for one purpose: to enable sentient beings to leave suffering behind, attain happiness, and ultimately realize Buddhahood. Since the Pure Land teaching enables even beings of the lowest capacities to attain liberation, all Buddhas rejoice and praise it. 

In the Amitabha Sutra, Shakyamuni Buddha declares: 

“Just as I now praise the inconceivable merits and benefits of Amitabha Buddha, so too do the Buddhas of the eastern direction... and countless

Buddhas as numerous as the sands of the Ganges. In their respective lands, they extend their broad and long tongues to reach the 

three-thousand-great-thousand world system, and proclaim these truthful words: ‘You should believe this Sutra, which is praised and protected by all Buddhas.’” 

The sutra then proceeds to describe the Buddhas of the south, west, north, east, above, and below; all proclaiming the same truth. 

This demonstrates that: 

1. All Buddhas Jointly Bear Witness 

The Pure Land teaching is unanimously praised, authenticated, and recommended by the Buddhas throughout the ten directions. 

2. The Fulfillment of the Buddhas’ Original Intention 

Because the Pure Land path enables all beings to ultimately attain Buddhahood, it perfectly fulfills the Buddhas’ compassionate mission of liberating sentient beings; and manifests their boundless wisdom, compassion, and vow-power. 

(to be continued tomorrow) 

185 「彌陀救度法筵開」四句偈解讀 (5 /6) 

四、「諸佛歡喜暢本懷」——十方如來的共同讚歎 

「暢本懷」，即實現諸佛的根本願心。諸佛出世，無非為令眾生離苦得樂、 究竟成佛；而唯有淨土法門，能令下根眾生也得解脫，故十方諸佛無不歡喜讚 歎。 

《阿彌陀經》中，釋迦牟尼佛言：「如我今者，讚歎阿彌陀佛不可思議功德 之利。東方亦有阿鞞佛、須彌相佛……如是等恆河沙數諸佛，各於其國，出廣

長舌相，遍覆三千大千世界，說誠實言：『汝等眾生，當信是《稱讚不可思議功 德一切諸佛所護念經》。』」 

此後，佛又連續說到南方、西方、北方、上方、下方的諸佛，也同樣於各自 國土出廣長舌相，宣說相同的誠實之言。 

此說明： 

1.諸佛共證：淨土法門是十方諸佛同聲讚歎、共同證誠與勸信的法門。 2.暢佛本懷：淨土法門能令一切眾生究竟成佛，圓滿諸佛度生之本懷，最 能彰顯諸佛無盡的智慧、慈悲與願力。 

Namo Amituofo! 

June 25, 2026

June 25, 2026

Important Knowledge in the Pure Land Teaching 

淨土小常識 

185. An Interpretation of the Four-Line Verse: “The Dharma Assembly of Amitabha’s Deliverance Opens” (4 / 6) 

3. “Widely Delivering Beings to Be Born in the Land of Bliss” 

The Universal Value of the Pure Land Path 

Amitabha Buddha’s Fundamental Vow’s purpose is to lead all sentient beings to rebirth in the Pure Land and thereby free them from the cycle of birth and death within the six realms. 

The key phrase here is “widely delivering”—indicating that salvation is not restricted by religion, social status, intellectual capacity, or spiritual aptitude.

Whoever entrusts themselves to Amitabha and exclusively recites Namo Amitabha Buddha will be liberated. 

What makes the Land of Bliss so extraordinary? 

1. Freedom from All Suffering 

There is no birth, aging, sickness, death, grief, or affliction. 

2. Enjoyment of Every Bliss 

The environment is completely pure. Even the sights, sounds, fragrances, tastes, sensations, and mental objects naturally proclaim the Dharma and foster awakening. 

3. A Swift Path to Buddhahood 

Without undergoing countless eons of arduous practice, one can swiftly attain complete Buddhahood. 

The distinctive excellence of the Pure Land path lies precisely in enabling ordinary beings to transcend the three realms, through the power of Amitabha Buddha, and quickly attain liberation. 

(to be continued tomorrow) 

185 「彌陀救度法筵開」四句偈解讀 (4/6) 

三、「廣度眾生生極樂」——淨土法門的普世價值 

阿彌陀佛的本願，為度盡一切眾生往生淨土、脫離六道。此句強調「廣度」 ，即不限宗教、不論根器，只要信佛念佛，皆可得度。 

極樂世界為何殊勝？

1.無有眾苦：遠離生老病死、憂悲苦惱。 

2.但受諸樂：境界清淨，六塵皆說法，自然增進菩提。 

3.成佛捷徑：無須三大阿僧祇劫的苦行，即能圓成佛道。 

淨土法門的易行與殊勝，正在於它讓凡夫藉佛力橫超三界，速得解脫。

Namo Amituofo! 

June 24, 2026

June 24, 2026

Important Knowledge in the Pure Land Teaching 

淨土小常識

185. An Interpretation of the Four-Line Verse: “The Dharma Assembly of Amitabha’s Deliverance Opens” (3 / 6) 

2. “The Pure Ocean Assembly Descends and Gathers Here” 

The Compassionate Protection of the Sacred Assembly 

The “Pure Ocean Assembly” refers to the great bodhisattvas of the Land of Bliss—such as Avalokiteshvara and Mahasthamaprapta —together with the immeasurable assembly of pure and noble beings in the Pure Land. 

These holy beings are not remote or inaccessible. They constantly accompany Amitabha Buddha and watch over those who recite Namo Amitabha Buddha. 

The Amitabha Sutra states: 

“When such a person approaches the end of life, Amitabha Buddha and the assembly of holy beings will appear before him.” 

This line reveals that: 

1. Buddhas and Bodhisattvas Appear in Person 

Amitabha and the sacred assembly will certainly appear before the practitioner, dispelling fear and overcoming karmic obstructions. 

2. Spiritual Companions on the Path 

The bodhisattvas of the Pure Land not only welcome practitioners at life's end; but, also serve as good spiritual friends, guiding them toward Buddhahood. 

(to be continued tomorrow) 

185 「彌陀救度法筵開」四句偈解讀 (3/6)

二、「清淨海眾降臨來」—— 極樂聖眾的慈悲護念 

「清淨海眾」指極樂世界的諸大菩薩，如觀音、勢至，以及無量清淨海會聖 眾。他們並非遙不可及，而是常隨阿彌陀佛出現，護念念佛眾生。 

《阿彌陀經》云：「其人臨命終時，阿彌陀佛與諸聖眾，現在其前。」 此句顯示： 

1.佛菩薩現前：彌陀與聖眾必定現前，消除恐懼與業障。 

2.同行善友：極樂菩薩不僅臨終相迎，更是學佛路上的良師益友，導引念 佛行人共趣佛果。

Namo Amituofo! 

June 23, 2026

June 23, 2026

Important Knowledge in the Pure Land Teaching 

淨土小常識 

185. An Interpretation of the Four-Line Verse: “The Dharma Assembly of Amitabha’s Deliverance Opens” (2 / 6) 

1. “The Dharma Assembly of Amitabha’s Deliverance Opens” 

The Compassionate Vow-Power of Amitabha Buddha 

The term “Dharma assembly” originally refers to a large gathering where the Buddha expounds the Dharma. Here, it symbolizes the gate of Amitabha’s deliverance , opened wide like an inexhaustible banquet, welcoming beings from all ten directions and excluding no one. 

When Amitabha Buddha was still the monk Dharmakara, he formulated his Forty-Eight Great Vows. Among them, the Eighteenth Vow—the Vow of Rebirth through the exclusive recitation of Namo Amitabha Buddha — is the most fundamental: 

“If, when I attain Buddhahood, sentient beings in the ten directions who sincerely and joyfully entrust themselves to me , aspire to be born in my land, and exclusively recite Namo Amitabha Buddha as few as ten times are not born there, may I not attain perfect Enlightenment.” 

As long as beings entrust themselves to Amitabha Buddha and exclusively recite Namo Amitabha Buddha, they will certainly be received and guided to rebirth, with none omitted. 

Thus, the phrase “the Dharma assembly opens” signifies: 

1. Complete Reliance on Amitabha’s Power

One relies entirely upon Amitabha’s vow-power for liberation, rather than upon one's own spiritual attainments or practices. 

2. Universal and Equal Embrace 

Whether noble or humble, wise or foolish, virtuous or sinful, all who aspire to be born in the Pure Land can attain rebirth. 

(to be continued tomorrow) 

185 「彌陀救度法筵開」四句偈解讀 (2/6) 

一、「彌陀救度法筵開」—— 阿彌陀佛的慈悲願力 

「法筵」原指佛陀說法的盛會，此處比喻彌陀救度之門，如無盡盛宴，普開 十方，不拒一人。阿彌陀佛因地為法藏比丘時，發四十八大願，其中以第十八 願「念佛往生願」最為根本：「設我得佛，十方眾生，至心信樂，欲生我國，乃至 十念，若不生者，不取正覺。」 

只要眾生信佛念佛，便必得接引，無一遺漏。因此，「法筵開」表徵： 

1.全憑佛力：徹底仰仗彌陀願力救度，不依自力修行功夫。 

2.平等普攝：無論貴賤、智愚、善惡，只要願生淨土，皆得往生。

Namo Amituofo! 

June 22, 2026

June 22, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

185. An Interpretation of the Four-Line Verse: “The Dharma Assembly of Amitabha’s Deliverance Opens” (1 /6 ) 

Master Huijing, in the opening verse of the Nianfo Memorial and Dedication Liturgy, writes:

The Dharma assembly of Amitabha’s deliverance opens; 

The Pure Ocean Assembly descends and gathers here. 

Widely delivering beings to be born in the Land of Bliss, 

All Buddhas rejoice as their original intent is fulfilled. 

Though brief, these four lines profoundly encapsulate the essence of the Pure Land teaching: Amitabha Buddha’s compassionate deliverance, the purity and magnificence of the Land of Bliss, the protection and guidance of the sacred assembly, and the unanimous praise of the Buddhas throughout the ten directions. They also embody the ultimate Mahāyāna ideal of universally liberating all beings. 

(to be continued tomorrow) 

185 「彌陀救度法筵開」四句偈解讀 (1 /6 ) 

慧淨法師於《念佛超薦儀軌》開篇偈頌云： 

彌陀救度法筵開， 

清淨海眾降臨來， 

廣度眾生生極樂， 

諸佛歡喜暢本懷。 

這四句偈，簡潔而深刻地總攝了淨土法門的核心精神：阿彌陀佛的慈悲救 度、極樂世界的清淨莊嚴、聖眾的護念接引，以及十方諸佛的共同讚歎，也體 現了大乘佛教「普度眾生」的究竟理想。

Namo Amituofo! 

June 14, 2026

June 14, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

184. Classification and Convergence of the 48 Vows (4 /4 continued) 

Apart from delivering sentient beings, Amitabha’s vows have no other purpose. Apart from accepting Amitabha’s deliverance, sentient beings have nothing else to seek. Amitabha is a Buddha who lives “for the sake of beings.” Even his “self-enjoyment” is entirely redirected to the ten directions as “enjoyment for others.” Thus, the supreme vows made in his causal ground, the supreme practices cultivated over countless kalpas, and the resulting fruition of immeasurable light and life after attaining Buddhahood; simultaneously become the supreme cause, practice, and result for sentient beings who exclusively recite Namo Amitabha Buddha. 

The rebirth of sentient beings depends upon Amitabha’s perfect enlightenment for its accomplishment; and Amitabha’s perfect enlightenment, in turn, views the rebirth of sentient beings as its fulfillment. Therefore, the Amitabha-reciter and Amitabha Buddha are intimately close, inseparable, and of one body. 

Note: “Mutual Illumination through Omission”

“Mutual illumination through omission” is a rhetorical device in which two related matters complement one another. What is omitted on one side is made explicit by the other, and vice versa, forming a complete explanation through mutual supplementation. 

For example, when speaking of a “compassionate father and loving mother,” it does not mean that the father lacks love or the mother lacks compassion. Rather, each statement highlights one quality while implicitly including the other. What is omitted on the father’s side is revealed by what is stated about the mother, and what is omitted on the mother’s side is revealed by what is stated about the father. 

184 四十八願的分類與結歸 (4 /4) 

阿彌陀佛除了救度眾生之外，別無他願；眾生除了接受彌陀救度之外，無 所可求。阿彌陀佛是「為眾生身」（為物身），其「自受用」亦全然迴施十方眾生 為「他受用」。故其因地所發殊勝之願、兆載永劫所修殊勝之行，以及成佛後 所得光壽無量之果報，同時亦成為十方念佛眾生之勝因、勝行與勝果。 

眾生之往生，仰賴彌陀正覺而得成就；而彌陀正覺，亦以眾生往生為其成 就。是故念佛人與阿彌陀佛，親近無間，一體不離。

註：「影略互顯」是省略說明的一種形式。對於二種有關之事件，甲方所略由乙 方顯發，乙方所略由甲方說明，如是相互補充成完全之說明方式。例如說慈 父悲母，並非父無悲母無慈，是各舉一略一。父邊所略，以母邊所舉顯示；母 邊所略，以父邊所舉顯示。

Namo Amituofo! 

June 13, 2026

June 13, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

184. Classification and Convergence of the Forty-Eight Vows (3 /4 continued) 

From this we see that Master Shandao adopts the method of “convergence into a single vow.” The vows embracing the Dharma-Body, the Pure Land, and sentient beings, are originally one integrated whole. They are mutually inclusive and correspond to Amitabha’s Original Vow and the realm of Buddhahood. The 48 Vows are the total expression of Amitabha’s Buddha-body, Buddha-land, and the deliverance of sentient beings—each vow contains all three aspects. 

Going further, both the vows embracing the Dharma-Body and those embracing the Pure Land ultimately aim at the extensive liberation of sentient beings. Amitabha becomes the Buddha of Immeasurable Light (the 12th. Vow) and Immeasurable Life (the 13th. Vow), and is praised by all Buddhas (the 17th. Vow); he vows to establish the Pure Land in the West (the 31st. and 32nd. Vows) —all for the sake of enabling beings to be reborn and attain Buddhahood. Thus, the three great categories are in fact one great vow—the vow to embrace sentient beings.

The core of this vow is the Eighteenth Vow. Therefore, the Commentary on the Contemplation Sutra (Section on Meditative Virtues) states: “Among the 48 Vows, it is solely clarified that exclusive recitation of Namo Amitabha Buddha results in birth.” Each and every one of the 48 Great Vows proclaims that, by exclusively reciting Namo Amitabha Buddha, one will certainly be born in the Pure Land. 

Apart from saving sentient beings, Amitabha has no other goal. Apart from accepting Amitabha’s salvation, sentient beings don’t need to seek anything else. Amitabha is a Buddha who lives “for the sake of beings” (a body for others). Even his “self-enjoyment” is entirely redirected to the ten directions as “enjoyment for others.” Thus, the supreme vows made in his causal ground, the supreme practices cultivated over countless kalpas, and the resulting fruition of immeasurable light and life after attaining Buddhahood; simultaneously become the supreme cause, practice, and result for sentient beings who exclusively recite Namo Amitabha Buddha. 

The rebirth of sentient beings depends upon Amitabha’s perfect enlightenment for its accomplishment; and Amitabha’s perfect enlightenment, in turn, sees the rebirth of sentient beings as its fulfillment. Therefore, the Amitabha-reciter and Amitabha Buddha are intimately close, inseparable, and of one body. 

(to be continued tomorrow) 

184 四十八願的分類與結歸 (3/4) 

由此可見，善導大師所採為「一願結歸法」：攝法身願、攝淨土願、攝眾生 願原是一體，互相涵攝，契合彌陀本願與佛之境界。四十八願實為佛身、佛 土、救度眾生的總體展現，亦即「願願三攝」，「影略互顯」。 

若進一步而言，攝法身願、攝淨土願，皆以廣度眾生為目的。阿彌陀佛成 為光明無量（第十二願）、壽命無量（第十三願）的佛，並令諸佛稱揚其名號（第 十七願），發願在西方建立淨土（第三十一、第三十二願），都是為了讓眾生往 生成佛，故三大願即是一大願——攝眾生願。攝眾生願的核心即為第十八願，

所以《觀經疏‧定善義》言：「四十八願中，唯明專念彌陀名號得生。」四十八大 願每一願每一願，都是在說「專念彌陀佛名，必生彌陀淨土」。 

Namo Amituofo! 

June 12, 2026

June 12, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

184. Classification and Convergence of the Forty-Eight Vows (2 /4 continued) 

II. The Classifications of Master Shandao: Convergence into One Vow 

Master Shandao also adopted the threefold classifications. However, unlike other masters, he did not delineate the 48 Vows under three separate headings. Rather, he maintained that each of the three categories fully encompasses all 48 Vows. In 

other words, every single vow simultaneously contains the meanings of embracing the Dharma-Body, embracing the Pure Land, and embracing sentient beings—they are not mutually distinct. His basis is as follows: 

1. Convergence into the Vows Embracing the Dharma-Body 

In the Commentary on the Contemplation Sutra (Section on Profound Meaning), it is stated: 

“In making the 48 Vows, each vow declares: ‘If, when I attain Buddhahood, sentient beings of the ten directions who exclusively recite Namo Amitabha Buddha and aspire to be born in my land, even as few as ten times, are not 

born there, may I not attain perfect enlightenment.’ Now that he has attained Buddhahood, this is the body that fulfills the causal vows.” Thus, all 48 Vows converge in the pledge, “If they are not perfectly fulfilled , may I not attain enlightenment.” When the vows are fulfilled, the Buddha-body is accomplished. Hence there is the Buddha known as Amitabha.

2. Convergence into the Vows Embracing the Pure Land 

In Praise of Rebirth states, “The 48 Vows gave rise to its adornments,” and the preface to the Commentary on the Contemplation Sutra refers to “Amitabha’s original land of 48 Vows.” 

These indicate that the fulfillment of the 48 Vows establishes the Pure Land of Bliss. When the vows were fulfilled, the land was accomplished. 

3. Convergence into the Vows Embracing Sentient Beings 

The Commentary on the Contemplation Sutra (Section on the Meaning of the varieties of Goodness) states, “The 48 Vows embrace and receive sentient beings.” The Pratyutpanna Samādhi Praise says, “Each and every vow was made for the sake of sentient beings.” 

These clearly show that all 48 Vows were made with the deliverance of sentient beings as their fundamental intent. 

(to be continued tomorrow) 

184 四十八願的分類與結歸 (2 /4) 

二、善導大師的分類：一願結歸 

善導大師亦採三願分類，但與諸師不同之處在於：他不將四十八願分別歸 屬於三願之下，而是認為三願皆能涵攝全部四十八願。亦即，每一願同時具 足攝法身、攝淨土、攝眾生三義，並非彼此區分。其依據如下： 

① 結歸攝法身願：《觀經疏‧玄義分》言：「發四十八願，一一願言：『若我得 佛，十方眾生，稱我名號，願生我國，下至十念，若不生者，不取正覺。』今既 成佛，即是酬因之身也。」可知四十八願皆結歸於「若不生者，不取正覺」之 誓。願成即身成，因此有「南無阿彌陀佛」這一尊佛。

② 結歸攝淨土願：《往生禮讚》言「四十八願莊嚴起」，《觀經疏‧序分義》言 「彌陀本國四十八願」，皆指四十八願是建立極樂淨土之因，願成即國土成。 

③ 結歸攝眾生願：《觀經疏‧散善義》言「四十八願攝受眾生」，《般舟讚》言 「一一誓願為眾生」，明示四十八願皆為眾生而發，以救度為本意。

Namo Amituofo!

June 11, 2026

June 11, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

184. Classification and Convergence of the Forty-Eight Vows (1 /4) 

The 48 Vows are the concrete manifestation of Bodhisattva Dharmakara’s vow-mind. They are also the blueprint of salvation he formulated after five kalpas of profound and meticulous contemplation. 

I. Classifications by Various Masters: The Threefold Divisions 

Many masters divide the 48 Vows into three categories: 

1. Vows Embracing the Dharma-Body (also called “Vows Seeking the Buddha-Body”) 

Dharmakara vowed that, upon attaining Buddhahood, his body would possess immeasurable light and immeasurable life, and that he would be praised by all Buddhas in the ten directions. 

These include - his Immeasurable Light, Immeasurable Life, and Name (Praised by all Buddhas); as stated in the 12th, 13th and 17th Vows respectively. 

2. Vows Establishing the Western Pure Land 

He vowed that the Buddha-land he would establish would be entirely free from afflictions, utterly pure, perfectly adorned, and surpassing all worldly realms. 

These include: the 31st. Vow - Purity of the Land; and the 32nd. Vow - Adornment of the Land.

3. Vows Embracing Sentient Beings (also called “Vows Benefiting Sentient Beings”) 

These vows aim to bring peace and happiness to beings in the present life and enable them, in future lives, to attain Buddhahood and liberate others. Apart from the five vows mentioned above, the remaining 43 vows fall into this category, with the 18th Vow as the core. 

(to be continued tomorrow) 

184 四十八願的分類與結歸 (1 /4) 

四十八願是法藏菩薩願心的具體展現，亦是他歷經五劫深細思惟所規劃 出的救度綱領。 

一、諸師的分類：三願配當 

諸師多將四十八願分成三類： 

① 攝法身願：又稱「求佛身願」。法藏菩薩發願將來成佛時，其身具足無量 光明、無量壽命，並獲十方諸佛稱讚。包括第十二光明無量願、第十三壽命無 量願、第十七諸佛稱揚願。 

② 攝淨土願：又稱「求佛土願」。發願所成佛土無一切煩惱，純然清淨，莊 嚴完備，超出一切世間。包括第三十一國土清淨願、第三十二國土嚴飾願。 

③ 攝眾生願：又稱「利眾生願」。為令十方眾生，現生使其安樂幸福，來生 使其成佛度生。除前述五願外，餘之四十三願，核心是第十八願。

Namo Amituofo! 

May 31, 2026

May 31, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

183. “Welcoming during Ordinary Times” and “Welcoming at the Time of Death” (3 /3) 

The 19th Vow: Welcoming Begins at the Time of Death 

Practitioners of the 19th Vow do not exclusively recite Namo Amitabha Buddha. Instead, they rely on self-power practices, cultivating various merits and dedicating them toward rebirth in the Pure Land. Because of this, the karmic cause for rebirth has not yet become decisively settled. 

Moreover, during their lifetimes, they are not constantly embraced and protected by Amitabha’s light; and they lack the three kinds of connections with Amitabha —intimate affinity, close affinity, and augmenting affinity. As a result, they may naturally feel anxious about whether they will truly attain rebirth. 

Out of compassion for such beings, Amitabha Buddha established this special vow, promising in advance to appear before them at the moment of death. He thus

grants them assistance and reassurance; so that their fearful and uneasy hearts may be calmed, enabling them to be peacefully reborn. 

Therefore, in this case the welcoming appearance of Amitabha Buddha becomes a very necessary event. It is known as “welcoming at the time of death” or “initial welcoming.” 

183 「平生來迎」與「臨終來迎」(3/ 3 ) 

第十九願：臨終始來迎 

第十九願行者，由於不是一向專稱彌陀佛名，而是靠自力修諸功德迴向 求生極樂，因此往生業因尚未決定。此外，由於平生不蒙彌陀光明攝取與護 念，與彌陀缺乏「親、近、增上」三種緣，因此心中難免憂慮不得往生。阿彌陀 佛悲愍此類眾生，別發此願，預誓臨終前來加佑，安慰他惶恐不安的心，使其 安然往生。因此，「來迎」是非常必要的儀式，謂之為「臨終來迎」、「始來迎」。 

第十八願念佛往生，不依賴來迎，也無需強調來迎的儀式相狀；念佛決定 時，往生即定。第十九願諸行往生，現生往生未定，則須仰賴臨終接引。

Namo Amituofo! 

May 30, 2026

May 30, 2026

Important Knowledge in the Pure Land Teaching 

淨土小常識

183. “Welcoming during Ordinary Times” and “Welcoming at the Time of Death” (2/3) 

The 18th Vow: Welcoming Already Accomplished in This Life 

For practitioners who exclusively recite Namo Amitabha Buddha, Amitabha has made the vow: 

“If they are not born in my land, I will not attain perfect Enlightenment.” As long as one exclusively recites Namo Amitabha Buddha, one is embraced and protected by Amitabha’s light. At that very moment the karmic cause for rebirth is accomplished, and rebirth is decisively settled. 

In other words, the practitioner who exclusively recites Namo Amitabha Buddha (the one who receives) and Amitabha (the one who delivers) become one. Wherever and whenever the practitioner may be, he is always one with Amitabha. It is only because ordinary beings are blinded by afflictions that they cannot perceive this. Only at the moment of death do they clearly see Amitabha, who has always been protecting them. 

Therefore, it is not said that Amitabha “comes to welcome” only just before death or only in this lifetime. Rather, the welcoming has already taken place. It is not that Amitabha first comes to welcome only at the final moment. 

(to be continued tomorrow) 

183 「平生來迎」與「臨終來迎」(2/3) 

第十八願：平生已來迎 

念佛行者有阿彌陀佛「若不生者，不取正覺」的誓願，只要專稱佛名，就蒙 受阿彌陀佛光明攝護，當下業成，決定往生。也就是說，念佛行者與阿彌陀佛

機法一體，無論身處何時何地，都與佛同在。只是凡夫煩惱障眼，未能得見， 直到臨命終時，才徹底明見平時攝護之佛身。因此，不說臨終或平生，現在就 「已來迎」，而不是臨終才「始來迎」。 

Namo Amituofo!