September 9, 2025

Sept. 9, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

(continued answer to Question 16 posted yesterday)

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

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

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

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

16問：

續答：

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

Namo Amituofo!

September 8, 2025

Sept. 8, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

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

Answer:

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

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

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

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

(to be continued tomorrow)

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

答：

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

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

Namo Amituofo!

September 7, 2025

Sept. 7, 2025

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

Q.49 : Is the effect of assisted recitation better when done by someone who is dedicated to their spiritual practice?

A: To be precise: the more one has been dedicated to the exclusive practice of Amitabha - recitation and is sincere and focused, the more effective the assisted recitation will be.

49 問：有修行的人助念，效果是不是比一般人好？

答：準確地說：越是專修念佛、虔誠專注的人，助念效果越好。

Namo Amituofo!

September 6, 2025

Sept. 6, 2025

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

慧淨法師之救恩法語(一)之愛的心語

True love is about giving, benefiting others, being patient and persevering. Love does not hurt, does not possess, and does not seek anything in return. Be humble, gentle, and patient in dealing with all matters; bear with one another with love.

The most important principle in being a truly good person is love — love the Buddha, love others.

Love brings us happiness, joy, and peace.

愛是給人，利人，耐心，恆心；愛不傷人，不佔有，不求報。

凡事謙虛、溫柔、忍耐，用愛心互相寬容。

作人原則：愛，愛佛、愛人。

愛使我們有幸福、喜樂、平安。

Namo Amituofo!

September 5, 2025

Sept. 5, 2025

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

慧淨法師之「人生像什麼」

Life is like a blind person walking toward a cliff.

人生如走向懸崖的盲者。

Namo Amituofo!

September 3, 2025

Sept. 3, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

161. The Meaning of “ The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (continued 2/5)

As Master Yinguang said in his Collected Works, Third Series:

“If one previously slandered the Dharma, but later repents, they can be reborn.

Just like a person who recovers from illness is healthy again, or a rebel who surrenders becomes a loyal citizen.

If we say that those who slandered the Dharma cannot attain birth even after repentance, then we’ve completely lost the standard of practice.”

It is like the way parents set many rules for their ignorant children, yet still forgive them when they make mistakes. It is also similar to the way a government sets strict rules to prevent fires; but, still rescues people when fires break out.

Imagine if someone who committed the five offenses or slandered the Dharma were to be permanently abandoned, or if people believed Amitabha Buddha lacked the power to save such beings; then wouldn't the so-called “great compassion” and “power to relieve suffering and bring happiness” become meaningless?

Therefore, whether it is exclusion or embrace, both are expressions of Amitabha Buddha’s great compassion and wisdom.

● Embrace is the unchanging fundamental principle.

● Exclusion is an expedient means for better embracing.

Both are essential. When we understand the subtle and profound compassion of Amitabha’s vow to save all beings, we will not take this as a license to do evil or indulge our passions. Rather, we will deeply appreciate his compassionate intention and wholeheartedly devote ourselves to reciting Amitabha Buddha’s Name.

161 「唯除逆謗」之義 (續5/5)

又如印光大師於《文鈔三編》言：

若先曾謗法，後知改悔，則得往生。

譬如病癒即是好人、歸降即是順民也。

若謂謗法之人後縱改悔亦不得往生，便完全失卻修持準繩。

又譬如，父母對無知之子女設下種種禁止規約，但在子女犯過失後，仍會 給予寬恕包容。或如官府嚴格防火的同時，也不會放棄救火之可能性。設想， 一旦犯了五逆謗法，就永遠被捨棄，或認為佛沒有力量救度我們，那所謂大 慈大悲的佛心，以及拔苦與樂的力量，豈非變成空談了？

是故，不論抑止或攝取，皆是阿彌陀佛慈悲與智慧雙重運作下所施的救 度。攝取是永不改變的大前提，抑止是為了更好的攝取，兩者皆不可少。若能 理解阿彌陀佛救度眾生的細膩悲願，我們就不會因為有阿彌陀佛這位高明的 醫生而服毒而縱惡為非，任憑三毒疾病潛滋暗長，而能深心體會佛的大悲本 懷，專志一心地念佛。

Namo Amituofo!

September 2, 2025

Sept. 2, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

161. The Meaning of “ The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (continued 4/5)

Sinful Beings Are the True Target

We feel that these words of exclusion carry deep meaning. They serve as a mirror to help us see our true nature: we are sinful, deluded beings caught in samsara; overwhelmed by greed and anger, and burdened by heavy karmic hindrances. We have insufficient conditions for liberation, not the pure karma that leads to escape from Samsara.

From Amitabha’s compassionate perspective, all of us are sinners who have, throughout many lives, committed serious wrongs. There is no one who is excluded from Amitabha’s salvation. Therefore, the exclusion clause in the

Eighteenth Vow actually highlights the fact that the Vow was made specifically for even the most burdened and evil beings.

Amitabha Buddha has even greater compassion for evil people than for good ones, and greater compassion for those who oppose him than for those who accept. As The Bodhisattva Stages Sutra says: “Bodhisattvas have deeper compassion for evil people than for good.”

If the object of salvation were only the virtuous and wise, then the exclusion clause would become meaningless—for truly good people would never commit the five offenses or slander the Dharma. The beings that the Eighteenth Vow aims to save are people like us, who may indeed commit such grave offenses. The Buddha foresaw this and added the clause for the purpose of warning—but not to declare permanent abandonment after sin is committed.

As Master Shandao said:

“By the power of the Buddha’s Vow, even those who commit the five offenses and ten evils, have their sins extinguished, and they attain birth.

Those who slander the Dharma or are icchantikas—if they repent, will all attain birth.” (Praise of Dharma Practices)

“ If those who slander the Dharma, are Icchantikas, or commit the ten evils, turn their minds and recite Amitabha Buddha’s Name, all of their sins are extinguished.” (Praise of the Pratyutpanna Samādhi Sutra)

“The sharp sword is the Name of Amitabha; With one recitation, all sins are extinguished.” (Praise of the Pratyutpanna Samadhi Sutra)

(to be continued tomorrow)

161 「唯除逆謗」之義 (續4/5)

罪人正機

我們感到此抑止八字含有特別之深意，這八字也像一面法鏡，讓我們看 清自己真正的面貌，其實自身就是罪惡生死凡夫，貪瞋強盛，業障深重，無有 出離之緣，只有造罪惡的黑業，不可能造清淨、脫出輪迴的白業。而以佛的眼 光來看我們，沒有不是逆謗的罪惡凡夫，沒有不是彌陀主要救度的對象，所以第十八願的抑止之義，更可顯明「佛愍惡機」，是以「罪苦之人為對象」所誓 的本願。

阿彌陀佛憐愍惡人更甚於善人，憐愍逆己者更甚於順己者。《菩薩地持經》說：「菩薩於惡人所起慈悲心，深於善人。」如果以善人賢者為救度對象， 則此八字也變成無作用了。因為真正的善人賢者，不會造五逆及誹謗正法。 第十八願所要救的眾生，就是可能會造下五逆謗法的我們，佛事先料想到此 點，故特別添加了抑止八字，但不代表造惡後就不攝取。

如善導大師說：

以佛願力：五逆十惡，罪滅得生；謗法闡提，迴心皆往。（《法事讚》）

謗法闡提行十惡，迴心念佛罪皆除。（《般舟讚》）

利劍即是彌陀號，一聲稱念罪皆除。（《般舟讚》）

Namo Amituofo!

September 1, 2025

Sept. 1, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

161. The Meaning of “The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (continued 3/5)

Turning the Mind or Not: The Core Difference

From this perspective, Tanluan explains the matter based on whether the offense is simple or combined; while Shandao explains it based on whether the offense is already committed or not.

Shandao believes that even one who has already slandered the Dharma may still be turned through Amitabha Buddha’s compassion and attain birth in the Pure Land. Tanluan, however, holds that slandering the Dharma—regardless of other offenses—precludes birth. The difference arises because the two masters focus on different aspects:

● Shandao speaks from the perspective of someone who has already turned their mind toward Amitabha Buddha.

● Tanluan speaks about someone who has not yet repented.

In his Praise of Dharma Practices, Shandao clearly says:

“Those who slander the Dharma or are icchantikas—if they repent, can all be born in the Pure Land.”

Tanluan, too, discusses those who have turned their minds, in the lower scroll of his Commentary. He says:

“Beings, due to arrogance, slander the true Dharma, revile sages, and abandon their elders…

Such people should suffer torments like having their tongues pulled out, being mute, unable to teach, or losing fame.

However, if such beings hear the Name of Amitabha Buddha, or the sound of his teaching, all the karmic bonds from such evils will be released.

They will enter the Buddha’s family and ultimately attain pure speech.”

This clearly shows that even those who repent after committing serious sins will be saved. From this, we can see that the core intention of both masters is not actually different.

(to be continued tomorrow)

161 「唯除逆謗」之義 (續3/5)

已迴心未迴心說

依此而看，曇鸞大師是依「罪之單複」解釋，善導大師則依「罪之已造未 造」解釋。善導大師認為已造謗法，既然已造，也會被大悲所引而往生。但曇 鸞大師認為既是謗法，即使沒有餘罪，也不能往生。這是因為兩位大師著眼 點不同。善導大師《法事讚》言「謗法闡提迴心皆往」，雖是謗法者，如果迴心 歸佛，則能往生，這是就「已迴心」的人而說的，曇鸞大師則就「未迴心」者來 解釋，彼此著眼點不同。

對已迴心之人的見解，曇鸞大師於《論註》卷下中也有說明：眾生以憍慢故，誹謗正法，毀訾賢聖，捐庳尊長。…… 如是人應受拔舌苦、瘖啞苦、言教不行苦、無名聞苦。

如是等種種諸苦眾生，聞阿彌陀如來至德名號、說法音聲， 如上種種口業繫縛皆得解脫，入如來家，畢竟得平等口業。

這是迴心者皆蒙救度的解釋。由此可知，兩位大師的真意，其實毫無差異。

Namo Amituofo!

August 31, 2025

Aug. 31, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

161. The Meaning of “ The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (continued 2/5)

Tanluan’s Interpretation: Simple vs. Combined Offenses

At the end of the upper scroll of his Commentary on the Treatise, Master Tanluan addresses this question. He explains that The Larger Sutra refers to the combined offense of committing both the five gravest offenses and slandering the Dharma—thus, exclusion. In contrast, The Contemplation Sutra speaks only of the single offense of committing the five gravest offenses (without slandering the Dharma). Thus, such a person is still embraced and saved. Therefore, a person who committed the five offenses; but, did not slander the Dharma, still has a karmic connection to Amitabha Buddha and can enter his path of salvation. However, those who commit both offenses cannot be saved.

Shandao’s Interpretation: Already Committed vs. Yet to Be Committed

In The Commentary on the Contemplation Sutra: The Meaning of Meditative and Non-Meditative Good, Master Shandao explains that the reason the Eighteenth Vow restrains those who commit the five offenses and slander the Dharma is that these two sins are extremely serious. Out of compassion, Amitabha Buddha provisionally stated that such people cannot be reborn in the Pure Land. This was meant to warn beings against committing them. However, because of Amitabha’s Infinite Compassion, he never excludes such people.

In the Contemplation Sutra, the lowest-grade beings are embraced even if they committed the five offenses, excluding those who slander the Dharma. This is because the five offenses were already committed by ordinary beings of the lowest level. Out of great compassion, the Tathagata does not abandon them but instead saves them.

On the other hand, slandering the Dharma refers to not-yet-committed offenses. So, Amitabha emphasizes these offenses to prevent them from unduly suffering, by saying such people cannot be reborn. However, if one has already slandered the Dharma, the Tathagata’s great compassion will still not abandon them. This is Shandao’s rare and profound interpretation.

(to be continued tomorrow)

161 「唯除逆謗」之義 (續2/5)

曇鸞大師單複說

曇鸞大師在其所著《論註》上卷之末（八番問答之處），舉此問題加以解釋 說明，《大經》說的是「五逆」與「誹謗」兩罪（複罪），所以抑止不救；但《觀經》說 的是「五逆」（單罪），所以攝取。因此雖是五逆，若不謗法，還有佛緣，能入救 度之道，但是犯「五逆」與「謗法」複罪者，就沒法救了。

善導大師未造已造說

善導大師在其所著《觀經疏‧散善義》中說，第十八願抑止五逆謗法的理由 是：這二罪極重，釋尊憐愍眾生造此二罪，所以方便假說不能往生；若從如來 的真實意言，當然也能得救。至於《觀經》下下品中攝取「五逆」而「謗法」除外 ，其理則是：五逆是下下品凡夫已造之罪，大悲如來，不忍棄捨，加以救度。然「謗法」之罪是未造之罪，所以加以警誡，而說不能往生。如果謗法罪是已造， 則大悲如來也不忍捨棄。善導大師作這樣難得的解釋。

Namo Amituofo!

August 30, 2025

Aug. 30, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

161. The Meaning of “ The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (1 /5)

At the end of the Eighteenth Vow it states: “ The Only Ones excluded are those who commit the five gravest offenses or slander the right Dharma.” Those who commit these two severe offenses are seemingly excluded from salvation. If that’s the case, then can people like us, who may have committed the five gravest offenses or slandered the right Dharma, still be saved through reciting Amitabha Buddha’s Name?

According to the Contemplation Sutra’s description of the lowest grade of rebirth, even those who commit the ten evils or the five gravest offenses can be saved through the merit of verbally reciting Amitabha Buddha’s Name. From this point of view, if someone who committed the five offenses recites Amitabha Buddha’s Name, they too can be embraced by the light of the Tathagata’s salvific power.

However, this raises a question: The Larger Sutra says that those who commit both the five offenses and slander the Dharma are not saved but are restrained; whereas The Contemplation Sutra says that if one recites the Buddha’s Name, one can still be saved and embraced. Are these two scriptures contradicting each other?

Both Master Tanluan and Master Shandao have given interpretations that reconcile this seeming contradiction. Their key points are as follows:

(to be continued tomorrow)

161 「唯除逆謗」之義 ( 1/ 5)

第十八願結文說「唯除五逆，誹謗正法」，此二類重罪抑止不救，如果這樣 ，那我們這些或時行五逆，或時有誹謗正法之人，即使念佛亦能得救嗎？

若依《觀經》下品下生說，行十惡五逆等不善人，也能依口稱念佛的利益 而得救。從這點而言，五逆的人，若能念佛，亦能蒙如來救度之光所攝取。

同樣是五逆，《大經》說五逆謗法不救而抑止；《觀經》則說若念佛就能得救 而攝取，此二經是否彼此矛盾？關於這一點，曇鸞大師與善導大師，都各有 立說，詳加會通，要點如下：

Namo Amituofo!

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 24, 2025

Aug. 24, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

15. Question:

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

Answer:

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

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

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

Namo Amituofo!

August 23, 2025

Aug. 23, 2025

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

48. Question:

Can a recitation device (Nianfo machine) replace the in person assistance of fellow practitioners during assisted recitation? Under what circumstances is it acceptable to substitute with a machine?

Answer:

The power of a human mind and its responsiveness is great. A Nianfo machine can serve as a supportive aid ; but, it cannot fully replace a person. Especially at the critical moment of death and immediately afterward, it is more beneficial for people to join together and recite with one heart and one voice. It is far from ideal to rely solely on a machine while no one recites in person.

The following five situations allow for temporary substitution with a Nianfo machine:

1. When no one is available to assist with recitation.

2. When those assisting are too exhausted to continue, and the dying person’s condition is still stable and not yet critical.

3. When the dying person has full confidence in their own rebirth and does not require assistance.

4. After at least eight hours of recitation for the deceased.

5. When it is confirmed that the deceased has already been reborn in the Pure Land.

48問：念佛機能否代替蓮友助念？在什麼情況下可以代替？

答：人的心力感應大，念佛機可做助緣，但不能完全代替人。特別正當 命終前後，更要眾人同心齊聲稱念，萬不可人不念、只用念佛機念。

下面五種情形可用念佛機暫代：

一、無人助念。

二、助念人過於困乏，難以持續；病者尚平穩，不甚危急。 三、臨終者自己有把握，不必人助念。

四、亡者助念至少八小時之後。

五、亡者確已往生。

Namo Amituofo!

August 22, 2025

Aug. 22, 2025

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

慧淨法師之救恩法語(一)之愛的心語

In true love, there is no calculation, no need for reward or return, and no fear. The power of true love is great.

Love can change a duty into a gift, and make work joyful.

愛的裡面不計較，不須酬勞、回報，不懼怕，愛的力量偉大。 義務變權利，工作變享受。

Namo Amituofo!

August 21, 2025

Aug. 21, 2025

Short Dharma Teaching asking “What does life look like?” 

「人生像什麼」

Life is like a moth flying above a fire.

人生如飛蛾撲火。

Namo Amituofo!

August 18, 2025

Aug.18, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

160. The Real Mark Body and the Body for Saving Sentient Beings

(continued 4 /4)

“All phenomena are identical with ultimate truth.” (全事即理) We should not think this is something that is easily understood! Generally speaking, one must at least reach the stage of great awakening to even come close. However, even at that level, one cannot fully understand the path, because one has not yet truly achieved “the entire identity of phenomena and truth.”

Only a Bodhisattva who has reached the stages of the Bodhisattva grounds can truly integrate phenomena (practice) and truth (principle) into one.

Yet those of us who recite the Name of Amitabha, entirely attain the one-ness of “ phenomena and truth.”

Here the word “entirely” carries a very important meaning: it means completely, with not even the slightest part left out.

It’s not that: you have to reach a state of mental purity and then your recitation “approximates truth,” or that without meditative concentration, your recitation does not embody truth — It’s not like that at all!

Whether you have meditative concentration or not, whether you're a monk or a layperson, whether you are wise or lack wisdom; as long as you recite “Namo Amituofo” and aspire to be born in the Western Pure Land, even if you're just a

three-year-old child, that is already “ the completion of phenomena identical with ultimate truth.” Nothing is excluded.

It has nothing to do with whether you have wisdom or how many afflictions you have. This is truly remarkable and extremely rare!

The principle of “ the entire practice is identical with the original nature” (全修即 性) is the same. Here, “practice” refers to actual recitation, also known as phenomenal practice (事修); “Nature” refers to the principle or true nature (理 性).

So this shows how the Pure Land path is both incomparably sublime and exceptionally simple and accessible.

Even for ordinary beings like us, as long as we open our mouths and recite “Namo Amituofo”, we are already achieving All phenomena identical with truth. The entire practice is identical with the original nature.

160 實相身、為物身 (續4/4)

全事即理，我們不要覺得容易！以一般來講，最少要達到大徹大悟的地步；達 到大徹大悟的地步，還沒有做到全事即理，只是路子明白了。登地的菩薩，才 能事理融合在一起。

而我們念佛的人「全事即理」，這個「全」也特別有意義，「全」是全部，沒有 一點遺漏在外，並不是達到清淨心了，你念佛好像「事即理」；沒有達到禪定， 念佛事不即理——不是這樣！有禪定、無禪定、出家人、在家人、有智慧、無 智慧，只要口稱「南無阿彌陀佛」、願生西方極樂世界，那怕是一個三歲小孩 子，也是「全事即理」，沒有遺漏在外的。和有沒有智慧、煩惱多少都沒有關係 的。這個不容易啊！

「全修即性」道理也是一樣的。「修」又叫事修；「性」又叫理性。

所以，淨土法門多麼殊勝又簡單容易，即使我們這樣的凡夫，張張嘴念 「南無阿彌陀佛」——全事即理、全修即性。

Namo Amituofo!