June 19, 2026

June 19, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question: 

Can someone who has not entered the Buddhist path still attain rebirth by exclusively reciting Namo Amitabha Buddha? 

Answer: 

Even people who have not formally become Buddhists or taken the Three Refuges can still certainly attain rebirth in the Pure Land; if throughout their lives they exclusively recite “Namo Amitābha Buddha”. The merits and benefits gained from this are inconceivably greater than those of people who have taken the Three Refuges; but, do not exclusively recite Namo Amitabha Buddha and therefore do not attain rebirth. 

This is because a person who exclusively recites Namo Amitabha Buddha throughout his/her life ; has already, knowingly or unknowingly, boarded the ship of Amitabha’s Vow, and will likewise be carried to rebirth in the Pure Land. 

What is to be feared is this: although one exclusively recites Namo Amitabha Buddha, one does not understand the principle of Amitabha Buddha’s deliverance; and afterward gives rise to aspirations for rebirth in the heavenly realms or for blessings in the human world. In that case, rebirth in the Pure Land becomes uncertain. 

39問：沒進佛門的人，念佛能否往生？ 

答：沒有進佛門的人、沒有三皈的人，如果他一生都是念「南無阿彌陀佛」，也 一定往生，比有三皈而沒念佛、沒往生的功德利益還要大得不可思議。 

因為他一輩子念佛，即使不知道，已經在願船裏邊，照樣往生。 

所怕的是：他雖然念佛，但不曉得彌陀救度的原理，然後又起了一種想要到天 上或人間的那種心，那就不定了。

Namo Amituofo!

May 6, 2026

 May 6, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

181. The Profound Meaning of the Fifty-Three Buddhas (2 /4) 

(2) To reveal that Bodhisattva Dharmākara is actually an ancient Buddha from the remote past, not someone who first aroused the Bodhi-mind only during the time of the World-Sovereign King Buddha. 

Therefore, in order to indicate that enlightenment and Buddhahood had already been realized in the distant past, the Infinite Life Sutra does not directly introduce the World-Sovereign King Buddha. Instead, through the presentation of the fifty-three Buddhas, it shows that Amitabha Buddha, like these Buddhas, has throughout countless kalpas manifested the practices of cultivation, attainment of enlightenment, and the teaching and liberation of sentient beings. 

Out of great compassion, Buddhas repeatedly manifest the process of making vows, cultivating practice, attaining enlightenment, and delivering beings. In the same way, Shakyamuni Buddha is said to have returned to the Sahā world eight thousand times. 

Regarding these fifty-three Buddhas, because of differences among translations of the sūtra, there are variations in both the number and order in which they appear. For example, in the Assembly of the Tathagata of Infinite Life, the World-Sovereign King Buddha is listed before the fifty-three Buddhas; whereas, in the Infinite Life 

Sutra he appears after them. Whether placed before or after, the intention is the same: to show that Amitabha Buddha attained Buddhahood long ago, and that because his compassion is inexhaustible, he repeatedly manifests himself and repeatedly makes vows in order to save boundless numbers of sentient beings throughout the ten directions and the three times.

(to be continued tomorrow) 

181 五十三佛之深意 (續 2 /4) 

（二）顯明法藏菩薩乃是久遠之古佛，絕不是世自在王佛時才初發菩提心 的新佛。因此，為示久遠之昔已證悟成佛，《無量壽經》不直接提「世自在王 佛」，而是通過五十三佛的鋪陳，顯明阿彌陀佛同此諸佛一樣，累劫示現修 行、成道、教化眾生。佛之大悲，示現一再地發願修行、成道、度化眾生，如同 釋尊亦往返娑婆八千次。 

關於此五十三佛，因譯本不同，在數量及次序上也有不同的說法。若對照 《無量壽如來會》，世自在王佛位列五十三佛之前，而在《無量壽經》則置於五 十三佛之後。一前一後，無非都在顯示阿彌陀佛很早就已成佛，是因悲心無 盡，為了救度三世十方無邊的眾生，才屢次示現、屢次發願。 

Namo Amituofo! 

May 5, 2026

May 5, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

14. The Profound Meaning of the Fifty-Three Buddhas (1 /4) 

The Infinite Life Sutra says: 

“The Buddha said to Ananda: In the distant past, immeasurable, inconceivable, boundless kalpas ago, there appeared in the world the Tathagata Dipankara (Lamp-Light Buddha). He taught and delivered immeasurable beings, enabling them all to attain the Way, and then he entered parinirvaṇa. Next there was a Tathagata named Guangyuan (Far-Radiant Buddha), next Moon-Light Buddha… In this way these Buddhas (fifty-three in total) have already passed. After them there was

a Buddha named Lokesvararaja Tathagata (World-Sovereign King Buddha)…” 

In this sutra, the World-Sovereign King Buddha is not mentioned immediately; instead, fifty-three Buddhas are first listed. What is the significance of this? 

(1) To reveal the vastness of the Buddha’s wisdom, which completely knows the Pure Lands of the Buddhas of the three times. 

The fifty-three Buddhas represent all Buddhas of the past, present, and future. Even though the time periods are extremely distant, Shakyamuni Buddha knows them all without exception. Later in the text it says that the World-Sovereign King Buddha “expounded in detail two hundred and ten billion Buddha-lands”; this expresses the same idea. 

(to be continued tomorrow) 

181 五十三佛之深意 (1 /4) 

《無量壽經》說：「佛告阿難：乃往過去久遠無量不可思議無央數劫，錠光如 來興出於世，教化度脫無量眾生，皆令得道，乃取滅度。次有如來名曰光遠， 次名月光……如此諸佛（五十三佛），皆悉已過。爾時次有佛，名世自在王如 來……。」 

本經不直說世自在王佛，而先舉出五十三佛，這有什麼含義？ 

（一）顯明佛智廣大，徹知三世諸佛淨土。五十三佛代表三世一切諸佛，即 使時節久遠，釋尊也無不了知，下文世自在王佛「廣說二百一十億諸佛剎土」 也是此意。 

Namo Amituofo!

May 4, 2026

May 4, 2026 

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

淨土短文 (一) 

14. “Good” is divided into two types: conditioned good (with outflows) and unconditioned good (without outflows). 

Conditioned good refers to goodness that still contains defilements and is therefore conditioned. It does not accord with the true nature of reality (Dharma-nature). Because it involves intentional effort and imperfect mental processes, it is still mixed with “outflows” of greed, anger, and delusion; as well as inversion, falsity, and unreliability. Hence, its merit is not genuine or ultimate. 

Unconditioned good refers to goodness that is unconditioned and accords with the Dharma-nature. It is free from imperfect effort or fabrication. An example is the Name of Amitabha Buddha. 

● From the side of sentient beings (the practitioner), the Name functions as the essential body of the Dharma of rebirth; by exclusively reciting Namo Amitabha Buddha one directly attains birth in the Pure Land. 

● From the side of the Dharma (Amitabha’s liberating activity), the Name functions as the essential body of the Dharma that saves sentient beings. The exclusive recitation of Namo Amitabha Buddha carries out the work of delivering beings.

Thus, Namo Amitabha Buddha contains the infinite power of Amitabha’s 18th Vow. It alone accomplishes our rebirth and performs the work of universal liberation. 

14. 善，分有漏善和無漏善。 

有漏善，即有為。不順法性有造作，如漏貪瞋癡，顛倒、虛偽，不實功德。 

無漏善，即無為。隨順法性無造作，如彌陀名號，機是往生法體，稱名獨達；法 是度生法體，名號獨運。 

Namo Amituofo! 

May 3, 2026

May 3, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 35: 

Just now I heard the Master say that if we exclusively recite “Namo Amitabha Buddha,” we immediately receive the benefit of Amitabha Buddha’s never-abandoning embrace, and our rebirth is already decided. How is this different from what people commonly say about attaining rebirth at the moment of death? 

Answer to Q35 : 

A person who, at this very moment, entrusts himself to Amitabha’s deliverance

and exclusively recites Namo Amitabha Buddha ; that person’s rebirth is already settled. It is not something that is only decided at the time of death. 

At the end of life, even if one is lying on a sickbed, suffering physically and mentally, and unable to recite Namo Amitabha Buddha, one will still be reborn. One’s mind will remain calm and at ease; there will be no fear, anxiety, or uneasiness simply because one cannot do the recitations.. 

If that were not the case, it would indicate that the Dharma one previously heard was not heard sufficiently, and the faith was also insufficient. 

Therefore, in the Pure Land teaching it is important to understand the principle of Amitabha Buddha’s deliverance. 

However, some people may understand the principle and yet still feel uneasy. Even so, Amitabha Buddha is still bestowing his supportive power upon us—removing our obstacles and bringing peace to our minds. Thus, we should simply continue to exclusively recite Namo Amitabha Buddha; and naturally Amitabha’s support will be present. There is no need to worry or be anxious. 

35問：剛才聽師父講，要是現在稱念「南無阿彌陀佛」這句名號，就蒙受無量壽 佛攝取不捨的利益，現在就決定往生，那麼與一般人所說的臨終往生有什麼 區別？ 

答：當下信受彌陀救度而一向專稱彌陀佛名永不改變的那種眾生，他的往生 是在他當下接受的時候決定下來的，不是等到臨終那個時候才決定的。臨終 即使躺在病床上身心痛苦、念不出佛，也照樣往生，而且內心也安穩，不會因 為念不出佛就有恐懼、掛礙、不安什麼的，不會。否則，表示當初所聽聞的是 聞不足，信也不足。 

所以，淨土法門要瞭解阿彌陀佛救度的原理。 

不過，有的人原理瞭解了，但是心仍不安，即便如此，阿彌陀佛也時時刻刻在 加被我們、排除我們的障礙、使我們心安。所以，我們只要一向稱名，自有彌 陀的加被，其他那些掛礙不用去擔心。

Namo Amituofo!

May 2, 2026

May 2, 2026 

Q and A about Practicing Amitabha-Recitation 

Part Three - Assisted-Recitation near the End-of-Life 

第三部分 有關臨終助念 

Question 68: 

Who are the people that must rely on assisted recitation in order to attain rebirth, or to have assurance of rebirth? 

Answer to Q68 

These six kinds of people need assisted recitation in order to be assured of rebirth: 

1. Those who have not studied Buddhism. 

2. Those who do not recite Amitabha Buddha’s Name. 

3. Those who do not aspire to be reborn in the Pure 

4. Those whose aspiration for rebirth is not sincere. 

5. Those who practice miscellaneous practices (rather than the exclusive recitation of Namo Amitabha Buddha). 

6. Those who have heavy doubts.

68問：哪些人必須助念才能往生或才有把握往生？ 

答：一、沒有學佛的人。 

二、不念佛的人。 

三、不求往生的人。這三種人必須助念。 

四、願生心不真的人。 

五、雜行人。 

六、疑心重的人。

這三種人也須助念，往生才有把握。 

 Namo Amituofo!

May 1, 2026

May 1, 2026 

Master Huijing’s Short Dharma Teaching about the Grace of Deliverance 

慧淨法師之救恩法語(二)之愛的心語 

A friend who never says ‘no’ will never abandon me. No matter how great or small the difficulties, our hearts are held fast by the unchanging, diamond-like grace of Amitabha Buddha. It is an unceasing love that will be your lifelong companion.

一個永遠不會說不的朋友，從未離開我。 無論大小困難，我們的心都持守那金剛不變的佛恩。 永不止息的愛，作你一生的朋友。 

Namo Amituofo!

April 30, 2026

Apr. 30, 2026 

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

慧淨法師之「人生之實相」 

I am the foremost among sinners. Those of the last age, whether monastic or lay, should carefully reflect upon their own conditions. 

我是罪人之首。末代道俗，善能思量己分。 

Namo Amituofo!

April 26, 2026

Apr. 26, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識

180. Attaining Buddhahood in Ten Kalpas (1 /3) 

The Amitabha Sutra states: 

“Since Amitabha Buddha attained Buddhahood, ten kalpas have now passed.” 

The Larger Sutra likewise says: 

“Since attaining Buddhahood, ten kalpas have elapsed.” 

Regarding the time when Amitabha Buddha attained Buddhahood, there have traditionally been two explanations: the “ten-kalpa Buddhahood” view and the “Buddhahood since the distant past” view. 

According to the Three Pure Land Sutras, Amitabha Buddha attained Buddhahood ten kalpas ago. However, according to the Lotus Sutra and the Surangama Sutra, Amitabha Buddha had already attained Buddhahood in the inconceivably distant past. Then, from the perspective of the Pure Land school, which explanation is correct ? 

(to be continued tomorrow) 

180 十劫成佛 (1 /3 ) 

《阿彌陀經》說：「阿彌陀佛成佛以來，於今十劫。」 

《大經》亦說：「成佛以來，凡歷十劫。」 

關於阿彌陀佛成佛的時間，自古以來便有「十劫成佛說」與「久遠成佛 說」。依淨土三經，阿彌陀佛是十劫以前成佛；但是依《法華經》、《楞嚴經》， 阿彌陀佛在久遠劫就已經成佛了。 

那麼，以淨土宗來說，是重視哪個說法呢？ 

Namo Amituofo!

April 25, 2026

Apr. 25, 2026 

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

淨土短文 (一)

13. (continued 5 /5) 

“Assurance of Buddhahood” : non-retrogression, destined for Buddhahood in one more lifetime, and part of the great assembly. 

Non-retrogression: with immeasurable life one continues living and progressing toward Buddhahood. 

Rightly Established Group: with the status of a bodhisattva. A beginner (first stage of faith) bodhisattva must possess the ten wholesome actions. The “three virtuous stages” and “ten sage stages”: even the ten faith stages are still considered ordinary beings, called “inner ordinary beings.” 

Those before the first stage of faith are called “outer ordinary beings,” referring to ordinary beings immersed in the ten evils. 

13. (續 5 /5) 

正定聚──不退轉、等正覺、補處、大會眾。 

不退：壽命無量，一直活著，一直進步，不成佛成什麼？ 

正定聚：決定成佛之菩薩身份。初信位菩薩須具足十善。三賢十聖，十信猶是 凡夫，謂之內凡夫。 

初信外謂之外凡夫，此指十惡凡夫。 

Namo Amituofo! 

April 24, 2026

Apr. 24, 2026 

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

淨土短文 (一) 

13. (continued 4 /5) 

Amitabha Buddha and I share one life (in the great compassion of non-duality). The Forty-eight Vows—each and every vow is for saving sentient beings. Therefore, upon rebirth one quickly attains immeasurable light and immeasurable life. 

Immeasurable Life (longevity) is the foundation, like a bowl. Infinite light (wisdom) is like the food within it. Without immeasurable life wisdom would have no foundation on which to stand. 

Faith in the Eighteenth Vow is a primary cause; attaining the benefits of the Thirty-third and Thirty-fourth Vows is a result (distinct benefits).

The benefit of transforming evil into good: the Thirty-third Vow brings about a gentle and supple body and mind. A gentle mind is relatively shallow; a compassionate mind is deeper. This is the initial stage of compassion in which a more enlightened mind arises. 

Faith is born through great compassion. Though one may lack power, Amitabha Buddha’s great compassion gives rise to a gentle and pliant heart. 

The “non-arising dharma patience” of the Thirty-fourth Vow: the three kinds of patience—joy, awakening, and faith. “Patience” here means acceptance and firm acknowledgment. All profound Dharaṇīs arise from receiving Amitabha’s unsurpassed merit. 

13. (續 4 /5) 

彌陀與我是共命之鳥（同體大悲）。四十八願，願願度眾生，故往生即得無量 光、無量壽。 

壽命是根本，如碗，光明如料理。一切福慧，若無無量壽，即無立足處。 信第十八願是因，得三十三、三十四願是果（別益）。轉惡成善益：三十三願之 身心柔軟。柔軟心較淺，慈悲心較深，是慈悲心的初步──善心生焉。 信心是大慈悲心，雖無力，有此心而生柔軟心。 

三十四願之「無生法忍」，三忍，喜、悟、信，忍是忍可，肯定信。諸深總持是得佛名之無上功德。 

Namo Amituofo! 

April 23, 2026

Apr. 23, 2026 

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

淨土短文 (一) 

13. (continued 3 /5) 

Upon entering the Pure Land, one quickly attains the six supernatural powers. The six sense faculties gradually become pure: when the eye sees forms, the eye faculty is pure; when the ear hears sounds, the ear faculty is pure, and so on. 

With the power of knowing past lives, one can find parents and relatives from many lifetimes. With the heavenly ear, one can hear cries for help and respond like Avalokiteśvara, saving beings from suffering. 

Without these powers, there is ignorance; with ignorance comes affliction. Because beings lack the six powers, they undergo the suffering of birth and death. Not having attained these powers, the world falls into disorder. 

The eye-consciousness is like a mirror, without discrimination; discrimination arises from mental consciousness. Therefore, consciousness itself has no inherent nature. 

The wisdom of the Buddha can shatter the delusions of ordinary beings, like an X-ray revealing the interior of the human body. 

(to be continued tomorrow)

13. (續 3 /5) 

一入淨土即得六通，不必修行。一入淨土即六根清淨。如眼見樹眼根淨，耳聞 聲耳根淨…… 

宿命通故，能找多生多劫之父母兄弟，過去未來皆知。天耳通故，尋聲救苦觀 世音。 

無通即無明，無明即苦惱。無六通故生死痛苦。未得六通，故天下大亂。 眼識如鏡無分別，有分別是意識作用，故意識皆無自性。 

佛智能破凡夫之妄，如X光照人身。 

Namo Amituofo! 

April 22, 2026

Apr. 22, 2026 

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

淨土短文 (一) 

13. (continued 2 /5) 

“When light comes, darkness goes.” Where does the darkness go? Darkness has no inherent substance; it neither comes nor goes. It is like awakening from a dream—the dream has no true substance. Thus, “rebirth hastens Buddhahood”: the coming of light and the disappearance of darkness occur in a single instant. 

The exclusive recitation of Namo Amitabha Buddha plus Amitabha’s Infinite Compassion, become the causes for our attaining the thirty-two marks of Buddhahood. The 21st Vow includes the attainment of thirty-two marks. 

With these outward marks, we know there is inner enlightenment. The thirty-two marks are the marks of a Buddha; so, possessing these marks means one is a Buddha. Therefore, rebirth enables Buddhahood. 

13. (續 2/ 5) 

明來闇去：暗到那裡去？暗無自體，無來去，如夢醒，夢無自體，故「往生即成 佛」，明來與暗去，一剎那間之事，而且是同時的。 

以名號使我為三十二相之因。往生即成佛。二十一願具三十二相願。

有此外相，故知內有正覺，三十二相是佛之相，既有此相即是佛，故往生即成佛。 

Namo Amituofo! 

April 21, 2026

Apr. 21, 2026 

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

淨土短文 (一) (1 /5)

13. Pure Land Buddhism takes “aspiring to be born in my land” as its foundation. If one departs from this, then whatever learning one pursues cannot be considered correct learning of the Pure Land school. 

Birth in the Pure Land assures that we will no longer regress but are one lifetime away from Buddhahood. Its basis lies in the phrase “unsurpassed merit.” Since it is a land of “unsurpassed merit,” our progression to Buddhahood is much more quickly accomplished. 

The fruit of “unsurpassed merit” refers to the fruit of Buddhahood, which is already contained there. Therefore, upon rebirth, one can immediately access it and receive its benefits. 

Since one does not retrogress on the path to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), one must inevitably become a Buddha. 

“The environment transforms the mind”: upon rebirth in the Land of Ultimate Bliss, everything one sees and hears becomes a condition for awakening. 

(to be continued tomorrow) 

13. 淨土宗以「欲生我國」為基礎，離開此，做任何學問皆非淨土宗之學問。 往生即成佛，其根據應在「無上功德」之文，既是「無上功德」，則往生還要再 修甚麼？

因「無上」是佛果，在此已預得「佛果」，故往生即受此用。 

不退轉於阿耨多羅三藐三菩提，故非成佛不可。 

以境奪心：往生極樂，其見聞之境皆能開悟。 

Namo Amituofo! 

April 20, 2026

Apr. 20, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 34: What the Dharma Master just explained is that the World-Honored One instructed Venerable Ānanda to diligently recite “Namo Amitabha Buddha.” Is my understanding correct that , once we receive the majestic power, merits, and benefits of reciting Namo Amitabha Buddha “up to ten times”, the lotus has already opened and the lotus rebirth is accomplished? In other words, just as I am now, have I already been saved? 

Answer to Q34: 

Yes. Aspire for rebirth and recite Namo Amitabha Buddha—the moment you do this, you are saved. This is true at any time and in any place. 

34問：剛才法師所講的，就是世尊囑咐阿難尊者，好好稱念「南無阿彌陀佛」這 句名號。我理解法師所講的：領受這句南無阿彌陀佛的威神功德利益，是不是 就像您所說的，我現在就是「乃至十念」的稱念，就已經華落蓮成？這樣，就 我這個樣子，現在就已經被救了，是這個樣子嗎？ 

答： 是，願生稱名，當下領受，當下被救，何時都是被救之時，何地都是被救之地。 

Namo Amituofo!

April 19, 2026

Apr. 19, 2026

Q and A about Practicing Amitabha-Recitation 

Part Three - Assisted-Recitation near the End-of-Life 

第三部分 有關臨終助念 

Question 67: Does this mean that no matter who the person is, as long as others assist by reciting Namo Amitabha Buddha, they can be reborn in the Pure Land? 

Answer : If someone assists by reciting Namo Amitabha Buddha, the possibility of rebirth in the Pure Land is very great; but, it cannot be guaranteed that everyone will attain rebirth. Assisted recitation works best when the dying person also recites Namo Amitabha Buddha; only in this way can rebirth be achieved. 

Even if others recite to assist, if the receiver has shallow good roots and deep karmic obstructions; is unwilling to be reborn, and does not recite Namo Amitabha Buddha, then rebirth cannot be attained. 

However, even if rebirth is not achieved, at the moment of death if the person hears even a single recitation of Namo Amitabha Buddha, this at least ensures that the person will not fall into one of the three evil realms. Therefore, the merits and benefits are still inconceivable. 

67問：這麼說來，不論何人，只要助念，都能往生淨土，是嗎？ 

答：有人助念的話，往生的可能性非常大，但也不能保證個個都能往生。所 謂助念，是助他本人念佛，這樣才能往生。雖有他人助念，如其本人善根 淺、業障深，不願往生、不念佛，也不能往生。不過，即使沒能往生，但臨 命終時，一句佛號一歷耳根，至少保證不至墮落三惡道。所以其功德利益 也是難思的。

Namo Amituofo!

April 18, 2026

Apr. 18, 2026 

Master Huijing’s Short Dharma Teaching about the Grace of Deliverance 

慧淨法師之救恩法語(二)之愛的心語 

The childhood sweethearts who once grew up together in innocent companionship have long since lost contact.

The youthful playmates who chase dreams with wild passion, have scattered to different places. 

The close friends of our young adulthood, who once talked freely about everything under the sun, have gone their separate ways. 

The first love with whom we once pledged eternal devotion has moved on—he has married, she has wed. 

Even those friends bound by deep loyalty, willing to share life and death together, often leave this world before us. 

Good friends, best friends, forever the best of friends! Who are they ? Where are they ? 

Your best friend is Amitabha. Amitabha vows to be your best friend forever. 

兩小無猜的青梅竹馬，已音訊渺茫； 

狂飆逐夢的少年玩伴，已人各一方； 

高談闊論的青年死黨，已各分東西； 

海誓山盟的初戀情人，已男婚女嫁； 

而肝膽相照的生死之交，更常已先走一步。 

好朋友，最好的朋友，永遠最好的朋友！ 

他是誰？他在何處？最好的朋友是彌陀， 

彌陀願作你永遠最好的朋友。 

Namo Amituofo!

April 7, 2026

Apr. 7, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Answer to Q33: (2 /6) 

If Amitabha’s Name were compared to a ship or an airplane, then once you recite the Name, you are already on board. When you understand this principle, you will exclusively recite Namo Amitabha Buddha throughout your life. For beings like us, only Amitabha Buddha can be our fundamental source of refuge, our savior, our 

master, and our very life. There is no second savior we can rely upon. Therefore, in our Buddhist hall it is enough to enshrine Amitabha Buddha, or at most the Three Sacred Ones of the Western Pure Land. 

Master Shandao said in his Commentary on the Contemplation Sutra in Four Fascicles, “when we recite, we should exclusively recite Namo Amitabha Buddha.” If we bow, we bow only to Amitabha. If we contemplate something, it should only be our future homeland — Amitabha’s Pure Land. If we make offerings or praise, we direct them only to Amitabha. Our mind remains single and focused. It is like

entering a highway where one can only move forward and not turn back. Once we reach the destination, there are no side roads. In this way we will no longer return to the cycle of the six realms. Once we board, we will certainly arrive at the Land of Bliss. 

(to be continued tomorrow) 

33問 (2 /6)： 

這句名號如果是一艘船，或是一架飛機的話，你稱念這句名號，就已經在 船中或飛機上了，你懂得這個道理的話，自然會一生不變地稱名念佛，因為 像我們這種眾生，唯有以阿彌陀佛為我們的本尊、為我們的救主、為我們的 主人、為我們的生命，再也沒有第二個本尊、第二位救主可以讓我們依靠，因 此，我們佛堂只要供一尊阿彌陀佛，頂多西方三聖就好。 

善導大師在《觀經四帖疏》裏說：我們如果稱名，就一心專稱「南無阿彌陀 佛」名號；禮拜，就一心專拜阿彌陀佛；觀想（這個觀想不是《觀經》的十三種定 觀，而是想像我們未來所要去的那個美好的家園，這個想像），也是只想像我 們的家園，不想像其他十方佛國；供養讚歎，也只供養讚歎阿彌陀佛。這一顆 心始終都是專一的，好像上了高速公路，只能前進，不能後退，一旦停下來，就到了目的地了，沒有岔路。所以，使我們不會再回到六道輪迴去。不上則已 ，一上就必定到極樂世界。

Namo Amituofo! 

April 6, 2026

Apr. 6, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 33: 

Master, I understand that since Amitabha Buddha saves us, we should not do things that go against the Buddha, but instead do things to repay the Buddha’s kindness. Yet sometimes, without realizing it, we still create negative karma. When we commit such negative karmic actions, will it affect our positive karma? Can Amitabha Buddha eliminate these karmic offenses for us? 

Answer: 

If we are speaking about ordinary beings like ourselves, when are we not committing negative offenses and karma? The Ksitigarbha Sutra says: “Sentient beings of Southern Jambudvipa — every movement and every thought create negative karma.” In particular, the very fact that we can survive often depends on eating the flesh of other beings. Who among us has never eaten meat since birth? Therefore we have all created the karma of killing — if not by doing the killing,

then by others killing on our behalf. Every thought we give rise to can create negative karma. 

Our thoughts are filled with greed, anger, and ignorance. We are all very self-centered. For example, when we are about to take a photograph, we first make sure our own appearance looks proper; and when the photo is developed, the first person we look for is ourselves. 

If someone treats us slightly better or praises us a little, we feel pleased. However, if someone says something unfavorable about us, or whispers behind our backs, we feel unhappy. If we are insulted or slandered, we feel even worse. Thus greed, anger, and ignorance constantly exist in our minds and will not disappear even after death. Even after we have accepted Amitabha’s deliverance, this remains the case. 

It is precisely such beings that Amitabha Buddha intends to save. The only condition for receiving Amitabha’s saving embrace is exclusively reciting Namo Amitabha Buddha. 

(to be continued tomorrow) 

33問：請問師父，我知道佛的救度，本來不應該幹一些對不起佛的事，應該幹 一些報佛恩的事，可是有時候不知不覺就造了業，造這些業，是不是就受影 響了？阿彌陀佛能不能給我們消除這些業？ 

答：如果論我們眾生，何時不在造罪造業？《地藏經》說：「南閻浮提眾生， 舉止動念，無不是業，無不是罪。」尤其是我們之所以能夠生存，是靠著吃眾 生肉而來的——誰生下來沒有吃過肉？所以，我們都曾造殺生的業，不是自 己殺，就是人家為我而殺，起心動念都是業、都是罪。 

我們起心動念都是貪瞋癡，都是自私自利，把自己考慮在第一位。今天要 照相了，一定要先端正自己的儀容；等相片出來了，第一眼先看的一定是自 己。所以，自自然然地，我們都把自己考慮到第一位。

人家如果對我稍微好一點，對我稍微讚歎一兩聲，心中就會很快意；如果稍微說我們一兩句壞話，或 者是背後竊竊私語，我們就會不喜歡；受到侮辱、誹謗，則更加不愉快。所以， 貪瞋癡時時存在於我們心中，到死都消不掉，即使我們信受彌陀救度了，也 仍然如此。 

阿彌陀佛正是要救度這種眾生。阿彌陀佛救度的條件，就是「你只要稱名 念佛就可以了」，這樣的眾生就已經給救到了。

Namo Amituofo! 

April 5, 2026

Apr. 5, 2026 

Q and A about Practicing Amitabha-Recitation 

Part Three - Assisted-Recitation near the End-of-Life 

第三部分 有關臨終助念 

Question 66: If one is not beside the deceased; but recites Namo Amitabha Buddha for them from another place, can it help them attain rebirth? 

Answer: Yes. Because the human mind transcends distance, and spiritual response is inconceivable. For example, in Records of Nianfo Responses, Vol. 3 (p. 338), Guanying was in Taiwan while his father passed away in mainland China,

thousands of miles apart. By reciting Namo Amitabha Buddha for him, his father was able to attain rebirth. This serves as proof. 

66問：不在死者身邊，在別處為他念佛，能助其往生嗎？ 

答：能！因為人心超距離，感應不思議。如《念佛感應錄》第三集第 338頁冠 瑛在臺灣、其父亡在大陸，相距數千里，為之念佛，得以往生，即是證明。

Namo Amituofo!