September 28, 2025

Sept 28, 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 

(continued) 

Only when the suffering in daily life is removed can the problems of daily life truly be solved. If the inner heart is not transformed, no amount of outward peace, comfort, or prosperity can truly resolve our suffering. 

Whatever kind of life one has, there is an element of suffering one experiences. Yet merely solving the issues in daily life is not enough—the meaning of life must be resolved. 

If one entrusts in Amitabha and exclusively recites his Name, blessings will surely be given to him/her! 

One’s family will be blessed, one’s work will be blessed, going out and coming in will be blessed; one’s savings and all one’s endeavors will be blessed.

Only when we have a meaningful relationship with Amitabha can we discover the true meaning and value of our lives. 

All things are an expression of Amitabha’s compassion and wisdom. Therefore, we should try to remember that and be grateful for everything. 

生命解決，生活才能解決。內心不改，外在的一切（安和樂利），不能解決問題。 

什麼生命過什麼生活，只是生活解決不夠，要生命解決。若信順彌陀，必有福 德追隨，降臨在身！ 

家庭蒙福、事業蒙福、出也蒙福、入也蒙福，積蓄及所作，皆蒙福。只有我們 與彌陀有了關係，才找得到人生的定位與價值。 

一切都是彌陀悲智的表現，故應凡事感恩。

Namo Amituofo!

September 27, 2025

Sept 27, 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 

The richest treasure in this world is the Buddha’s compassion and grace. With such immense grace, can you afford to refuse it? 

All things in the world ultimately suffer. They are empty, impermanent, without self, and impure. Everything is hollow; there is nothing new under the sun. 

If one only cares about making a living; but, not about true life itself, that is a fatal flaw and one cannot be saved. Apart from Amitabha, nothing else can accompany us after death. 

What does it mean if a person gains the whole world but loses their life? What can anyone give in exchange for life itself? 

(to be continued tomorrow)

世上最豐富的是佛的慈愛與恩惠，這麼大的恩惠，你可以不要嗎？ 世間一切都是苦，都是空，都是無常、無我、不淨。凡事都是空虛，日光之下， 無新鮮事。 

只顧生活，不顧生命，缺陷，不能得救。除了擁有彌陀之外，什麼都帶不去。 人若賺得全世界，賠上自己的生命，有什麼意思呢？人還能拿什麼換生命 呢？ 

Namo Amituofo!

September 26, 2025

Sept. 26, 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 carrying a burden of misfortune while going through your days. 

人生如背著不幸的包袱在過日子。 

Namo Amituofo!

September 25, 2025

Sept. 25, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 17: Master, please explain the “Three Selections among the Four Verses” (continued 6 /6) 

Answer: Therefore, when a person exclusively recites Amitabha’s Name, that person and Amitabha Buddha are united in all three actions — bodily, verbal, and mental — inseparable and inseverable. 

In conclusion, there are “Three Layers of Abandoning and Adopting” (三重廢立) 

1. First Layer – Outer Paths vs. Buddhism: Abandon external religions and adopt Buddhism. Only Buddhism teaches about the six realms and how to escape them. 

2.Second Layer – Sacred Path vs. Pure Land: Within Buddhism, abandon the Sacred Path and adopt the Pure Land Path. The Sacred Path is hard to practice; Pure Land is easy and universally accessible. 

3. Third Layer – Miscellaneous Practices vs. Name-Recitation: Within Pure Land Buddhism, abandon the miscellaneous and mixed practices and focus on the exclusive recitation of Amitabha’s Name. This is also known as abandoning doubt and establishing faith — the heart of Pure Land faith. 

17問：請師父解釋一下「四偈三選」。 

續答 (6 /6):

這四首偈子主要強調的是：我們要稱名，因為這合乎阿彌陀佛的因中誓 願。 

其中有「三重廢立」： 

第一重，「內外廢立」。所謂「內」就是佛教，「外」就是外道。我們要離開生 死的話，要捨外道入佛教，這是第一重的「內外廢立」。 

第二重，「聖淨廢立」。雖然選擇佛教了，可是佛教有八萬四千法門，略講 有八宗，那我們就要捨掉其他的修行法門而選擇淨土法門，這就是「聖淨廢 立」。 

第三重，「正雜廢立」，也稱為「信疑廢立 」。淨土法門也有其他雜行的，也 有專稱名號的，我們就要捨其他雜行而進入專稱名號，所以，這個也可以說 是「正雜廢立」，也可以說是「信疑廢立」。

Namo Amituofo!

September 24, 2025

Sept. 24, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 17: Master, please explain the “Three Selections among the Four Verses” (continued 5 /6)

Verse 4: 

The practice of “right concentration” is the exclusive recitation of Amitabha Buddha’s Name. 

When one exclusively recites Amitabha’s Name, one is assured of birth — because it relies on Amitabha’s Fundamental Vow." 

Reciting the Name is in accord with Amitabha Buddha’s Fundamental / 18th Vow, which promises that those who exclusively recite his Name will be reborn in his Pure Land. 

Master Shandao said: “Of the 48 Vows, the one that highlights Name-recitation is the most intimate.” 

“Only by reciting his Name can one receive the light and embrace of Amitabha. Know that the Original Vow is the strongest among all causes.” 

Thus, the Eighteenth Vow is the core of Amitabha’s compassionate intent. Only those who recite his Name are fully embraced by his light; because the Name is inseparable from the Light, and vice versa. When we recite with our hearts and mouths, we unite with the Buddha’s Light and are already within the sphere of his salvific power. 

Master Shandao further said: 

“When sentient beings exclusively recite Amitabha Buddha’s Name, he hears them. 

When they constantly bow to Amitabha , he sees them. 

When they constantly think of Amitabha, he knows them. 

If beings remember Amitabha , he also remembers them. 

The three karmas (body, speech, and mind) of reciters and Amitabha are never separated.”

(to be continued tomorrow) 

17問：請師父解釋一下「四偈三選」。 

續答 (5/ 6) 

第四首： 

「正定之業者，即是稱佛名，稱名必得生，依佛本願故」：同時，這個稱名正 定之業就是順阿彌陀佛的本願，其他的都不是阿彌陀佛的本願，善導大師說： 弘誓多門四十八，偏標念佛最為親。 

阿彌陀佛廣發四十八大願，其中只有第十八願的稱名念佛是最根本的， 而且與阿彌陀佛沒有離開的，所以說「最為親」。同時又說：唯有念佛蒙光攝， 當知本願最為強。 

只有稱名念佛才蒙受彌陀光明的保護、攝取，為什麼？因為這是他的本 願（第十八願——念佛往生願），是一切因緣當中最有力、最能夠救度我們的 一個強緣，所以說「當知本願最為強」。 

我們知道，「念佛往生」是四十八願裏的第十八願，所以，第十八願就是 「本願」，就是「稱名」。善導大師說，唯有這個第十八願的稱名念佛才蒙受光 明的照攝、保護。因為名號就是光明，名號離不開光明，光明離不開名號。所 以，現在我們以心、口來稱念這句名號，我們的心、口與彌陀的名號結合為一 體，就在彌陀的光明裏邊了。 

善導大師又說：眾生起行，口常稱佛，佛即聞之；身常禮拜佛，佛即見之； 心常念佛，佛即知之。眾生憶念佛者，佛亦憶念眾生，彼此三業，不相捨離。 

所以，念佛的人與阿彌陀佛三業都在一起，不相捨離。 

那我們是要與彌陀親近呢，還是要與彌陀疏遠？當然與彌陀親近啦，與 彌陀親近，現在就已經具足往生的身份了；與彌陀疏遠，就要繼續輪迴。

Namo Amituofo! 

September 23, 2025

Sept. 23, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一)

Question 17: Master, please explain the “Three Selections among the Four Verses” (continued 4 /6) 

Verse 3: 

"If one wishes to cultivate the right practice..." - Even among the five right practices, four are auxiliary, while only one is the main practice. 

"Among the main and auxiliary practices, still set aside the auxiliary and choose to focus on the main practice of right concentration." - The four auxiliary practices support the main one ; but, the central, essential practice is exclusively reciting Amitabha Buddha’s Name. All other right practices exist to support this: 

1. Reciting the sutras helps understand the teaching and purpose of Amitabha-recitation. 

2. Visualizing the Pure Land fosters aspiration and joy, which motivate the recitation. 

3. Bowing and offering are expressions of reverence and to deepen faith; but, they are ultimately to reinforce recitation. 

Recitation of Amitabha’s Name is accessible at all times, regardless of location or circumstances. While offering and bowing may require a temple or altar, reciting the Name does not. Thus, making it the most suitable and powerful practice for people today. 

(to be continued tomorrow) 

17問：請師父解釋一下「四偈三選」。 續答 (4/ 6) 

第三首：

「欲修於正行，正助二業中，猶傍於助業，選應專正定」：那麼，已經進入這 五種正行、專修這五種正行了，可是五種正行有四種是助成的，是引導作用 的，另外一種是最主要的。 

那麼，我們就暫時把那四種放在旁邊，而專依那個最根本、最主要的，那個就 是稱名。意思就是說：你之所以讀淨土三部經，目的不在讀誦，目的為了瞭解 經義，明瞭這部經的目的所在，我們依教奉行。那麼，淨土三部經，乃至剛剛 講的《往生論註》，都在教導我們：依靠彌陀的願力，念佛必定往生，我們依教 奉行之後，就一輩子地稱名念佛，這是正定之業。 

所以，五種正行都是為了瞭解正定業，為了歸入正定業。如果懂得這一點 ，四種助業就融化在正定業裏面了。怎麼講呢？以前有時間就是讀經，現在 曉得經義，目的就是要我們念佛，所以我們現在就來念佛；觀察正行——想像 極樂世界莊嚴也是一樣；禮拜正行——禮拜阿彌陀佛也是一樣，都把它們融 入在稱名當中，轉成為稱名了；讚歎供養也都是這樣。 

因為稱名最容易，二六時中都可以稱名，不管你到哪個地方，都可以稱名。不然的話，你要供養，只能在大殿裏邊了；你要禮拜，只能在有佛像的地方，那 沒有佛像怎麼供養禮拜呢？可是稱名就不是這樣了，沒有佛像，任何時間、 任何地點都能念佛，所以要專於稱名正定之業。 

Namo Amituofo!

September 21, 2025

Sept. 21, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 17: Master, please explain the “Three Selections among the Four Verses” (continued 3 /6) 

Verse 2: 

"If one wishes to enter the Pure Land Gate..." - Upon embarking on the Pure Land Path, one exclusively aims for rebirth in the Land of Ultimate Bliss (Amitabha’s Pure Land). 

"Among the right and miscellaneous practices, abandon the miscellaneous and choose the right practice." - There are two kinds of practices in Pure Land Buddhism: 

1.Right Practices : These directly relate to Amitabha Buddha and the Pure Land. 

2.Miscellaneous Practices : These include various other Buddhist practices that are not directly focused on Amitabha. 

One must abandon the miscellaneous practices and choose the five Right Practices:

1. Reading/Reciting Sutras: Specifically the Three Pure Land Sutras. 

2. Contemplation: Imagining and longing for the splendor of the Pure Land. 

3. Bowing: Exclusively to Amitabha Buddha. 

4. Reciting the Name: “Namo Amitabha Buddha” or “Namo Amituofo.” 

5. Offering Praise and Offerings: Directed solely to Amitabha. 

Practices such as: generosity, patience, filial piety, and are commendable and necessary as ethical duties. However, they are not considered part of the five right practices if they are not explicitly dedicated toward rebirth in the Pure Land. Moreover, because they stem from a mind that is still defiled and attached, they are not complete and cannot be relied upon as a cause of rebirth. 

(to be continued tomorrow) 

17問：請師父解釋一下「四偈三選」。 續答 (3/ 6) 

第二首： 

「欲入淨土門，正雜二行中，且拋諸雜行，選應歸正行」：也就是說，現在進 入淨土門裏邊了，專求往生極樂世界，可是淨土的法門也有兩種，一種是五 正行，一種是五雜行，那麼，就要拋種種的雜行（五雜行，就是種種的雜行）， 「選應歸正行」，要選擇歸入五種正行。 

「五種正行」就是：讀誦正行、觀察正行、禮拜正行、稱念正行、供養讚歎正 行。 

第一，讀誦正行：並不是漫無目的地讀各種經論，不是。是只讀誦淨土三 經，這叫做讀誦正行。離開淨土三經，就是讀誦雜行。不過，這也有廣義的解釋，就是讀誦淨土祖師的論著，能夠瞭解淨土三經，這也算是讀誦正行；不懂 得因果，去看因果的教理，具備起碼的因果觀念，這也可以納歸於讀誦正行 裏面。 

第二，觀察正行：你若想像，只可想像極樂世界，因為極樂世界是我們未 來的歸宿，我們想像極樂世界的殊勝莊嚴、清淨安樂、微妙香潔，產生欣慕之 心，這就是觀察正行。 

第三，禮拜正行：我們禮拜的對象是阿彌陀佛，除了阿彌陀佛以外，我們 不禮拜，這個就是禮拜正行。為了求生極樂世界，如果其他的諸佛菩薩都禮 拜的話，豈不是禮拜雜行嗎？ 

第四，稱念正行：為了往生極樂世界，稱念就稱念「南無阿彌陀佛」，不稱 念其他諸佛菩薩。 

第五，讚歎供養正行：為了往生極樂世界，只是讚歎供養阿彌陀佛，不讚 歎供養其他諸佛菩薩。 

這是五種正行，其他的是雜行。要拋雜行、修正行。 

至於布施、忍辱等，甚至孝順、友愛，這些到底是正行還是雜行？這些是 我們理所當然要做的，敦倫盡分的善事，本應該做的，並不屬於什麼雜行不 雜行。只是說雖然這樣做了，我們並不以這些善事功德迴向往生極樂世界， 曉得：我們即使這樣做，但是心是有漏的心、有執著的心，做這些都不圓滿， 也不是百分之百，我們要瞭解到這一點。 

Namo Amituofo!