January 5, 2026

Jan. 5, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

172 - The Dharma of Removing Suffering and Affliction ( continued 3/7) 

Namo Amitabha Buddha inherently encompasses the Buddha’s power: the power of his vows, the power of his merits and virtues, his unobstructed light, and his power to save all those who exclusively recite Namo Amitabha Buddha throughout the ten directions. Amitabha Buddha does not appear casually or without purpose; whenever he appears, there must be a definite intent and content. That content is Amitabha Buddha’s equal, non-discriminatory, and unobstructed deliverance of all sentient beings. 

Here another question arises. The “Dharma for removing suffering and affliction” refers to a teaching (Dharma). So correspondingly, Amitabha Buddha should respond with a teaching. Yet in the sutra, what responds to the “Dharma for removing suffering and affliction” is Amitabha’s Buddha-body standing in midair.

This seems to suggest a mismatch between body and Dharma. How should we understand this? 

At first glance, this does appear problematic; but, upon closer reflection there is actually no contradiction. The Amitabha Buddha standing in midair is the “Thus Come One of Unobstructed Light Pervading the Ten Directions.” The Amitabha Sutra states: 

“That Buddha’s light is immeasurable, illuminating the lands of the ten directions without obstruction.” 

Thus, Amitabha Buddha’s light pervades the ten directions without hindrance, revealing him as the Thus Come One of Unobstructed Light Pervading the Ten Directions. 

This Buddha, Amitabha, possesses unobstructed light and the Twelve Kinds of Light. Where does Amitabha Buddha come from? Fundamentally, he arises from the fulfillment of the 18th Vow. What does the 18th Vow accomplish? It empowers the Name of Amitabha Buddha. 

(to be continued tomorrow) 

172 除苦惱法 (續 3 / 7) 

南無阿彌陀佛本身涵蓋佛的力量、佛的願力、佛的功德力、佛的無礙光 明、救度十方念佛眾生的力量，有這一種含義。阿彌陀佛不會隨隨便便顯現， 他顯現一定有目的，一定有內容，那內容就是阿彌陀佛的平等、無差別、無障 礙的救度眾生。 

這裡還有一個疑問。「除苦惱法」講的是「教法」，所以相對的，阿彌陀佛也 應該以教法來與之呼應。然而經文中，與「除苦惱法」相呼應的，卻是住立空 中的「佛身」，這不能不說是身法不應，這是怎麼一回事？

這個疑問看來確實是個問題。但是仔細想想，其實也不衝突。因為住立空 中的阿彌陀佛就是「盡十方無礙光如來」，《阿彌陀經》就說「彼佛光明無量，照 十方國無所障礙」，所以阿彌陀佛遍照十方、無所障礙的光明，就顯示出阿彌 陀佛是盡十方無礙光如來。 

阿彌陀佛這一尊佛，有無礙光，乃至十二光。阿彌陀佛從哪裡來？最根本 可以說是從第十八願成就所顯現的；第十八願所成就的是什麼呢？成就一句 名號。 

Namo Amituofo! 

January 6, 2026

Jan. 6, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

172 - The Dharma of Removing Suffering and Affliction ( continued 4/7) 

Of course, the 18th Vow accomplishes the Buddha-body—“If they are not born there, I will not attain perfect enlightenment.” Only by enabling sentient beings of the ten directions to attain birth can he become Amitabha Buddha. Yet the content fulfilled by the 18th Vow is: “With sincere mind, joyful faith, the desire to be born in my land, and the exclusive recitation of Namo Amitabha Buddha up to ten times.” 

“Sincere mind, joyful faith, and the desire to be born in my land” constitute the Three Minds, and the Three Minds are precisely the meaning of “Namo.” “Sincerely and joyfully entrust in Amitabha” is faith; “desire to be born in my land” is aspiration (vow); and “even up to ten recitations” is practice. This is “Namo” (faith and vow) and “Amitabha Buddha” (practice).

“Amitabha Buddha” is our practice. The merit for our rebirth, as well as the merit for attaining Buddhahood in the Land of Ultimate Bliss, is fully contained within these four characters, to be bestowed upon sentient beings who say “Namo.” As soon as sentient beings say “Namo”—that is, as soon as they have faith and vow—they immediately possess the merits of Amitabha Buddha. 

It is like water needing a cup to hold it, or rice needing a bowl to contain it. With what kind of mind do we receive Amitabha Buddha’s deliverance? We receive it with a mind of faith. 

We must believe in Amitabha’s deliverance and aspire to be born in Amitabha’s Pure Land—this is precisely what is meant by “Namo.” Since we already have the cup of “Namo,” the sweet dew from Amitabha Buddha’s great ocean of merit is ready to be contained within it. As long as we carry the bowl, the exquisite feast of merits that enables us to attain Buddhahood is already in our bowl. 

(to be continued tomorrow)

172 除苦惱法 (續 4 / 7) 

當然，第十八願成就佛身，所謂「若不生者，不取正覺」，要能夠使十方眾 生往生，才能夠成為這樣的一尊佛，可是第十八願成就的內容，是「至心信樂 ，欲生我國，乃至十念」。「至心、信樂、欲生我國」就是三心，三心也就是「南 無」的意思。「至心信樂」是「信」，「欲生我國」是「願」，「乃至十念」是「行」，就 是「南無」（信、願）和「阿彌陀佛」（行）。 

「阿彌陀佛」就是我們的「行」，我們往生的功德，以及在極樂世界成佛的 功德，都在這四個字裡面，要給「南無」的眾生。只要眾生「南無」了，也就是 「信」和「願」了，當下就擁有阿彌陀佛的功德了。 

好像水要用杯來承載，飯要用碗來承載，阿彌陀佛的功德我們要用什麼 心來承載呢？要用「信心」來承載。

我們要信彌陀的救度，我們要願生彌陀的淨土，這個就是在「南無」。既然 我們有「南無」的杯子，阿彌陀佛功德大寶海的甘露水就在裡面了；我們只要 把碗端出去，阿彌陀佛讓我們成佛的功德佳餚也在碗裡面了。 

Namo Amituofo! 

January 4, 2026

Jan. 4, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

172 - The Dharma of Removing Suffering and Affliction ( continued 2/7) 

First, looking at the text of the sutra : “suffering and affliction” refer to what the sutra calls “the karmic offenses of birth-and-death accumulated over five billion kalpas.” The method for eliminating them is the contemplation of the lotus throne. Thus, Master Shandao explains in The Meaning of Meditative Virtues in his Commentary on the Contemplation Sutra: 

“If one can simply abide in the mind and focus it on contemplation, the suffering of karmic offenses will be eliminated.” 

“Abiding in the mind and focusing it” means fixing the mind upon the single object of the lotus throne and contemplating it. “ The suffering of karmic offenses will be eliminated” means removing the karmic obstructions of suffering accumulated over five billion kalpas of birth and death. Therefore, from the surface meaning of the sutra text, the “Dharma for removing suffering and affliction” refers to the practice of contemplating the lotus throne.

However, the Buddha’s hidden intent is to focus on Amitabha Buddha’s body suspended in midair, that constitutes the true “Dharma for removing suffering and affliction.” This is because, the moment Shakyamuni Buddha finishes saying that he will “clearly explain the Dharma for removing suffering and affliction,” Amitabha Buddha immediately appears. Master Shandao explains this in The Meaning of Meditative Virtues: 

“The transformed lord of the Saha world directs contemplation toward the West in order to save sentient beings. The Compassionate Honored One of Peace and Bliss, knowing their feelings, casts his image over the Eastern realm. Thus, the consent of the two Honored Ones and their response are in perfect accord.” 

The principle lies here: when Shakyamuni Buddha consents to expound the “Dharma for removing suffering and affliction,” Amitabha Buddha responds by immediately appearing. If one reflects more deeply, one realizes that the intent of the two Buddhas is identical—to save suffering beings through the Fundamental Vow of Amitabha-Recitation. Therefore, from the perspective of the Buddha’s hidden intent and inner aspiration, the “Dharma for removing suffering and affliction” refers precisely to Namo Amitabha Buddha. 

(to be continued tomorrow) 

172 除苦惱法 (續 2 / 7) 

先從經文來看，苦惱就是經文所說的「五萬億劫生死之罪」，而消除的方 法就是華座觀法。所以善導大師在《觀經疏．定善義》中註釋說「但能住心緣念 ，罪苦得除」。

「住心緣念」是住心於華座一境加以觀想的意思；而「罪苦得除」 就是除去五萬億劫生死苦惱的罪障。所以從經文的表面看，除苦惱法指的是 「華座觀」的觀法。

但從佛的密意來說，住立空中的佛身，才是「除苦惱法」。因為當釋尊說要 「分別解說除苦惱法」時，話剛說完，阿彌陀佛就現身了。善導大師《定善義》 解釋說：「娑婆化主為物故，住想西方；安樂慈尊知情故，則影臨東域。斯乃二 尊許應無異。」

道理就在這裡。釋尊一答應（許）要解說「除苦惱法」，阿彌陀佛 就應聲（應）而現。如果深一層思考，就能知道二尊的意旨是一致的，就是要 以弘願念佛救度苦惱群萌。所以說從佛之密意、內心的意願而說，「除苦惱法」所指的就是南無阿彌陀佛本身。 

Namo Amituofo! 

January 3, 2026

Jan. 3, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

172 - The Dharma of Removing Suffering and Affliction (1/7)

At the beginning of the 7th Contemplation, the Contemplation of the lotus throne, in the Contemplation Sutra, it says: 

“The Buddha said to Ananda and Vaidehi: ‘Listen carefully, listen carefully and deeply reflect upon this. I shall now, for your sake, clearly explain the Dharma for removing suffering and affliction. You should remember it well and widely share it with the great assembly.’ 

When these words were spoken, Amitabha Buddha appeared in midair.” 

Here, when Shakyamuni Buddha states that he is about to explain the method for eliminating suffering and affliction, Amitabha Buddha immediately appears. After Amitabha disappears, Shakyamuni Buddha continues by explaining the practice of the Contemplation of the lotus throne. This raises the question: what exactly does the “Dharma for removing suffering and affliction” refer to? Does it refer to the practice of Amitabha-recitation based on Amitabha Buddha’s Fundamental Vow, symbolized by Amitabha’s appearance? Or does it refer to the contemplation practice of the lotus throne? This is an issue worth examining. 

From the explicit wording of the sutra, it appears to refer to the contemplation of the lotus throne. However, it is the Buddha’s hidden intent ( his inner purpose) to refer to the Dharma of the exclusive recitation of Namo Amitabha Buddha. This is based on Amitabha Buddha’s Fundamental Vow, as evidenced by Amitabha’s 

appearance. 

(to be continued tomorrow) 

172 除苦惱法 (1 / 7) 

《觀經》第七華座觀一開始說：「佛告阿難及韋提希：『諦聽，諦聽！善思念 之。吾當為汝，分別解說除苦惱法。汝等憶持，廣為大眾分別解說。』說是語 時，無量壽佛住立空中。」

釋尊在這裡說到要為大家解說消除苦惱的方法時，馬上就有阿彌陀佛來 現，阿彌陀佛消失之後，釋尊是接著繼續講華座觀法。那麼所說的「除苦惱 法」，到底指的是什麼？是指阿彌陀佛現身所表示的弘願念佛法？或是指華 座觀法？這是一個疑問。從經的顯文看，所指的是華座觀法，但是從佛的密 意（內心的意旨、意願）來說，指的是阿彌陀佛所示現的念佛的弘願法。 

Namo Amituofo! 

January 2, 2026

Jan. 2, 2026 

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

淨土短文 (一) 

The Commentary on the Treatise on Rebirth is a work that systematizes the doctrine of Other-Power, and it also brought about a major turning point for the Pure Land Path. 

Whether or not the Pure Land teaching is grounded in the Commentary on the Treatise on Rebirth makes a big difference in its doctrinal outlook. 

《往生論註》是一本組織他力思想的書，也是給淨土法門帶來一個很大轉機的著述。 

淨土法門有否依據《往生論註》，其思想會有很大的差異。

Namo Amituofo! 

January 1, 2026

Jan. 1, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 26: 

Master, I now feel joyful and full of faith, knowing that I can attain rebirth. I enjoy listening to others speak about the Dharma, and I also enjoy sharing it with others. However, some people say, “You have not received the Bodhisattva Precepts, so you cannot teach others.” 

I would like to ask: If one has not received the Bodhisattva Precepts, may one still share this teaching with others?

Answer: 

Whether one has received the precepts or not, or even whether one has taken refuge or not—as long as one understands the compassion of Amitabha Buddha, one may, according to conditions and one’s ability and circumstances, speak to others and share the joy of the Dharma. In this way, the light of Amitabha’s salvation may also illuminate them. 

However, what we must be mindful of is this: we need to understand the other person’s capacity, and know how to speak so that they are able to receive and believe. Our purpose is not simply to speak for the sake of speaking; our purpose is that they may enter the ocean of Amitabha’s Vow and accept Amitabha’s salvation. For this reason, skillful means and compassionate adaptability are very important. We must consider how to help them receive the teaching—that is what we need to pay attention to. 

We speak for their benefit and acceptance—not for our reputation or gain. As for others’ comments or criticisms, we should not be swayed by them. 

Furthermore, beforehand we should understand the other person’s disposition. Only then will our sharing not lead to disputes. Otherwise, if both sides end up red-faced and part unhappily, it achieves no result and instead creates adverse conditions. Therefore, we must first understand the other. 

26問：請問師父，我現在信心歡喜，知道自己能往生了，喜歡聽別人講，也喜 歡給別人講，可是有人說：你沒受菩薩戒，不能給別人講。不知未受菩薩戒能 不能給人講？ 

答： 

不管有沒有受戒，甚至有沒有皈依，只要懂得阿彌陀佛的慈悲，就可以 隨緣、隨份、隨力去給人家講，把我們的法喜與別人一起分享，讓彌陀救度的 光明也普照到他們身上。

只是要注意的是：我們也要瞭解對方的根機，知道怎麼講對方才能信受， 因為我們的目的不是為了講而講，而是為了他能夠進入彌陀願海，能夠信受 彌陀救度。這樣的話，方便善巧非常重要了，怎樣才能使他接受，這個就是我 們所要注意的。 

我們是為了對方接受，不是為了名利。至於對方怎樣的評論，我們不會被 左右的。 

而且，在這之前，我們要瞭解對方的根性，講起來才不會產生爭執，不然 到最後面紅耳赤、不歡而散，這樣沒有達到效果，反而結了惡緣，所以要先瞭 解對方。 

Namo Amituofo!

December 31, 2025

Dec. 31, 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 

Question 59: 

What if, at the moment of death, one falls into a coma and does not know when Amitabha arrives to welcome them — how could they attain rebirth? 

Answer: 

This is something that simply cannot happen, and there is absolutely no need for concern. 

For example, in Record of Miraculous Responses to Buddha Recitation, vol. 3, p. 299, the account of Chiang Miaoxin tells of a person whose cerebral blood vessel ruptured and who remained unconscious for a full day and night. Upon awakening, she suddenly said, “Amitabha Buddha has come to receive me — I am going to be reborn!” This was true confirmation.

This demonstrates that although our brain may be unconscious, our spiritual consciousness is not. When Amitabha arrives to greet the person, they see him clearly and distinctly, and joyously accept Amitabha’s deliverance to his Pure Land. 

59 問：萬一臨終昏迷，佛來接而不知，如何往生？ 

答：這是不可能有的事，絲毫不必擔心。如《念佛感應錄》第三集第 299頁蔣 妙信，腦血管破裂，昏迷一天一夜，醒來突然說：「佛來接我，我要往生 了！」即是證明。說明肉體雖昏迷，神識不昏迷，佛來迎接，歷歷明見，隨佛往生。 

Namo Amituofo!