November 1, 2025

Nov. 1, 2025 

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

 

Faith is not an escape from afflictions. In the midst of afflictions, we are guided toward Amitabha’s salvation.

Suffering becomes a favorable condition, telling us to awaken—that we are powerless and utterly incapable on our own. 

Salvation comes through exclusively reciting Namo Amitabha Buddha , not through morality or learning. 

Reciting Namo Amitabha Buddha is our response to Amitabha Buddha’s Vow and grace. Our voices answer the Buddha, as the manifestation of our resonance with him. 

Those who are saved by Amitabha feel great joy. From the very depths of hellish arrogance and obstinacy, arises the seed of delight in the Dharma-flavor of reciting Namo Amitabha Buddha . 

Just like an infant in its mother’s arms, free of any worry, simply and contentedly drinking the milk that is the crystallization of her love. 

信仰並非煩惱的逃避，在煩惱中，我們被導向彌陀的救度。 

苦難是讓我們回頭轉向的良緣，告訴我們該自覺了，我們是無能為力的，一 無所能的。 

念佛使人得救，不是道德與學問。 

念佛是佛願的反應，是佛恩的投影，是對佛的呼應之聲，是與佛感應道交的 顯露。 

被佛救者，心多歡喜。從無間之底所噴出的剛強我慢，成為愛樂念佛法味之 種子。 

母親懷中的嬰兒毫無顧慮，只是滿足地吸吮母愛結晶的乳汁。 

Namo Amituofo!

October 31, 2025

Oct. 31, 2025 

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

慧淨法師之「人生像什麼」

Human life is like a ship sailing across a vast ocean with no destination.” 

人生如航行茫茫大海而沒有目標的船。 

Namo Amituofo!

October 30, 2025

Oct. 30, 2025 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 45: Jumping Over a Trench 

There is an order of priority regarding the purposes of Amitabha’s vows. The principal objective is to enable our rebirth in the Pure Land, while the secondary purpose is to grant us benefits in our present lives. The former is fundamental, like the roots of a tree, and the latter is supplementary, like the leaves and flowers. Since our rebirth in the Pure Land is assured, it follows that the interests in our present lives are also benefited. 

It is very similar to a person who is able to jump over a three meter wide trench, he will have no problem crossing a much narrower ditch. 

45. 跨壕溝喻 

阿彌陀佛對我們的誓願，是有本末、有主次的，當來往生是根本，現世利 益是枝末。亦即既然能夠獲得往生，必然也能夠獲得現世利益。

就像既然能夠躍過一丈之遠的壕溝，那麼，跨越一尺二尺的水溝當然不在話下。 

Namo Amituofo! 

October 29, 2025

Oct. 29, 2025 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

166. The Formation of Dharmakara’s Vows 

“When I become a Buddha, I shall be equal to the holy Dharma-King; 

Transcending birth and death, none shall fail to be liberated.”

This verse expresses the very first and most fundamental source of Dharmakara Bodhisattva’s vast aspiration of “seeking Buddhahood above and transforming beings below.” It is called “the root of Amitabha Buddha’s Vow-Mind.” 

Here, he reveals his resolution to become a lofty and magnificent Buddha like the Tathagata Lokesvararaja. His sole purpose is: saving all beings in the ten directions, rescuing them from the cycle of birth and death, and liberating them from all afflictions.

In the other two parallel translations of the same scripture, it is expressed as follows: 

From the Tathagata Assembly Sutra: 

Able to save those in all worlds, 

From the sufferings of birth, aging, sickness, and death. 

From the Ornamented Sutra: 

To be the great guide for all living beings, 

Delivering them from aging and death, bringing them peace and security. 

By explaining scripture with scripture, we can see that the phrase “transcending birth and death, none shall fail to be liberated” does not mean that Dharmakara Bhiksu himself would be freed. It rather means that he aspired to liberate all sentient beings from the suffering of birth, aging, sickness, and death, and lead them to the bliss of Buddhahood. 

This is the very first revelation of Dharmakara Bodhisattva’s boundless compassion and the vastness of his vow-mind. 

166 法藏志願 

願我作佛，齊聖法王； 

過度生死，靡不解脫。 

這首偈是法藏菩薩「上求佛道，下化眾生」弘廣願心最初、最原始的根源， 所謂「阿彌陀佛願心的根本」。表露他發願成為像世自在王佛那樣崇高偉大的 佛，其目的是為了要救度十方眾生，度脫生死輪迴，解脫一切煩惱。其他兩部 同本異譯的經，如《如來會》說： 

能救一切諸世間，生老病死眾苦惱。 

又如《莊嚴經》說： 

為彼群生大導師，度脫老死令安穩。

以經解經，就曉得「過度生死，靡不解脫」這八個字，並不是講法藏比丘 他自己，而是他要度脫一切眾生解脫生老病死輪迴之苦，同時獲得成佛的安 樂。這就是法藏菩薩最初表露的無盡悲心與弘廣願心。 

Namo Amituofo! 

October 28, 2025

Oct. 28, 2025 

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

淨土宗精要法語討論 

35. Pundarika (white lotuses) in the Contemplation Sutra 

You should know that those who exclusively recite Namo Amitabha Buddha are like pundarika (white lotuses) among humans. Bodhisattvas Avalokitesvara and Mahasthamaprapta become their sacred friends. 

They will be seated in the Bodhimandala (site of enlightenment) and be reborn into the Buddhas’ family. 

Question 35.1 : Someone says, “Although I recite the Buddha’s Name, my afflictions are very heavy. I am far more inferior than those who keep precepts, are mindful in meditation, and realize awakening. Can I still be called a pundarika (white lotus flower)?” 

Answer: The Buddha’s praise of the “white lotus flower” is not based on one’s cultivated merits or states of realization; but on whether one sincerely and exclusively recites Namo Amitabha Buddha. Those who recite this way receive and accept the Buddha’s virtues and unsurpassed merit. 

35. 《觀經》芬陀利花 

若念佛者，當知此人，則是人中芬陀利華；觀世音菩薩、大勢至菩薩為其勝 友；當坐道場，生諸佛家。

35.1 問：有人說，「我雖念佛，可是煩惱這麼重，遠不如持戒、得定、開悟的修 行人，我這樣就能稱為芬陀利花( pundarika)嗎？」 

答：佛讚「芬陀利華」，並非看修功、悟境，而是看是否老實稱名，稱名領納佛德，是為大利無上功德。 

Namo Amituofo! 

October 27, 2025

Oct. 27, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 20 (See the post dated Oct. 22) 

Answer: (continued 6/6) 

It is like the love of parents for their children. Whether the child is bright or average, their love is equal. Even if a child commits terrible crimes, if the parents are wealthy or influential, they will use their resources to resolve the child’s grave offenses. When the child returns home safely, would he think: “Since even my worst crimes are covered, I can freely commit more with no concern”? Of course not. Though the parents love him as their own flesh and blood, in their hearts they hope he will stand honorably in society and live as a moral, law-abiding person. A child who truly respects his parents will comply with their wishes. 

So, one who truly understands this will not think, “I have received this love; but, you have not.” I can look down on others and refuse to correct my faults, or even amplify them. If one indulges in evil in this way, it means he has not truly realized the two kinds of deep faith. 

The Pure Land teaching rests upon an awareness of our own capacity for evil and karmic cause and effect. Knowing that good and evil bring retribution, we become more cautious regarding evil.

20問： 

續答：(6/ 6) 

就好像父母愛護兒女，兒女不管是賢能還是愚劣，父母的慈心都是平等 地愛護他們。即使是兒子在外面犯錯了，甚至犯下滔天大罪，父母如果富有， 且有地位，父母就會用財富與地位去排解這個滔天大罪。這個兒子平安地回 來了，那麼，他難道會認為說：「我即使造下了滔天大罪還是平安，所以我可 以任性地再犯，沒關係。」他會這樣嗎？不會的！父母固然對這個兒子是骨肉 般地疼愛，但父母的心中是希望他能夠堂堂正正地立足社會，做個奉公守法 的有道德的人。兒子如果孝敬父母，就會順從父母的心意。 

所以，體會到這一點的人，就不會說：「我得到了，你們都沒有得到。」驕慢 對方，然後自己惡劣的根性本來能夠改的，反而不想改了，甚至更加誇大。這 樣放縱惡業的話，就是沒有體悟到機法兩種深信。

淨土法門本來就是站在罪惡觀上，曉得有善惡報應，從而會對惡謹慎。 

Namo Amituofo!

October 26, 2025

Oct. 26, 2025

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 20: (See the post dated Oct. 22) 

Answer: (continued 5/6) 

Since Amitabha unconditionally shares his Pure Land with us, inspired by this gift, we will wish to share with others. When others are in need, we will proactively share the Dharma, just as Amitabha proactively came to us without our request, prayer, or bargaining. His boundless compassion stirs and transforms our hearts. So, how could we become arrogant, unfeeling, stingy, or self-indulgent? We will not. 

Moreover, from the Buddha’s perspective, even though he saves us because we are helpless to liberate ourselves; he still hopes that we will diligently uphold the precepts and live as upright members of society. 

(to be continued tomorrow) 

續答：(5/ 6) 

同時，阿彌陀佛將極樂世界白白地、不講條件、免費送給我們，那麼， 我們受了這種熏發，也會去布施他人。他人有需要，我們去主動為他說法，就 像阿彌陀佛主動來為我們，不經過我們的祈求、拜託、要求等等，這完全是彌 陀的悲心。我們領受彌陀的悲心，彌陀的悲心在我們的心中熏染、發酵，我們 怎麼會反而去對別人驕慢、不同情對方？反而會吝嗇？反而會任性地為非作 歹、放浪自己的習性？不會的！ 

同時，從佛的立場來講，佛救度我們是悲愍我們無力解脫，但是佛的心中 還是希望我們勤守戒善，在世間做一個敦倫盡分的人，在佛法裏面做一個遵 守佛教戒規的人。

Namo Amituofo!