December 8, 2025

Dec. 8, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Answer to Question 24 (continued): 

Therefore, having encountered this Dharma Gate, we should feel truly fortunate! It is unnecessary to deliberately emphasize how fortunate we are. For once we truly understand, the feeling of gratitude and joy will naturally arise; and from that understanding, we will wish to repay the Buddha’s compassion. 

In fact, rather than saying that we believe in this teaching, it is more accurate to say that We Are Enabled To Believe. 

We do not have the strength to believe on our own; we cannot arouse the power of true faith from self-effort. It is only after hearing of and receiving Amitabha Buddha’s boundless compassion, and allowing it to enter our hearts, that we rely on Amitabha’s compassion as the true source of our faith.

It is like the bright moon in the sky reflecting upon a still pond. You may ask: Is it that the pond reaches out to receive the moon, or that the moon comes down to enter the pond? 

Of course, if there were no pond, there could be no reflection of the moon. Likewise, if our mind-nature did not exist, even Amitabha’s compassion could not manifest within us. Yet the origin of faith truly comes from beyond ourselves— it comes from Amitabha Buddha Himself. 

For ten kalpas Amitabha has ceaselessly been working for us and calling to us. It is He who moved all the Buddhas of the ten directions to extol and praise His Name. He did this for the sole purpose of breaking through the countless layers of our doubts, so that His merit and virtue may enter deeply into our hearts. 

Thus, it is Amitabha’s compassion that touches and stirs our hearts, causing us at that very moment, to fully become faithful. We do not even need to think, “Do I believe this or not?” Because, in that instant, faith simply is. 

So, the term faith does not refer to something we construct or achieve. It simply describes a state of being— a condition of the heart awakened by Amitabha’s compassionate light. Just as it is — this, and no other way. 

24問 

因此，遇到這個法門，我們應該很慶幸（當然也不必強調很慶幸，真正知 道，自然就會很慶幸），而想到要報佛恩。因為，我們這個法門與其說是「我們 去信」，不如說是「讓我們信」。我們沒有力量去信的，沒有這個信的力量，沒 有自力。是聽聞彌陀的慈悲之後，納入心中，依彌陀的慈悲，作為我們的信。 

好像天空的明月，映在一潭池水之中，這一潭池水，你說，是它去取領明 月呢，還是明月來入池潭？ 

當然，如果沒有池水的話，也沒有月影。如果沒有我們這個心性的話，阿 彌陀佛有慈悲也不能進入了。可是信心的來源確實來自外面，那就是彌陀本身。彌陀十劫之中都在運作，在呼喚我們，彌陀使得十方諸佛都來稱讚名號， 為的就是要打破我們種種的疑心，將這個功德進入我們內心。 

所以是彌陀的慈悲觸動我們的內心，使我們當下成為信心，不得不信——不 用說信不信，當下就是了，所以，「信」也是形容那種狀態。其實，那種狀態就 是那種狀態，如是如是 。 

Namo Amituofo!

December 7, 2025

Dec. 7, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 24: 

Master, you have taught that by entrusting oneself to Amitabha Buddha’s saving grace, one will certainly attain rebirth in the Pure Land. 

In that case, since we are now ordinary beings, will we be reborn in the Land of Common and Sagely Beings Dwelling Together (the lowest of the four Pure Lands)? 

Or will we be reborn directly in the Land of Eternal Quiescent Light, where the Buddhas dwell?

Answer: 

Master Shandao taught that the Land of Bliss is the Reward Land. 

As for the classifications of the four lands: 

the Land where Common and Sagely Beings Dwell Together, 

the Land of Expedient Liberation, 

the Land of True Reward and Adornment, 

and the Land of Eternal Quiescent Light. 

These divisions do not come from the Pure Land tradition. They are distinctions made according to the Tiantai school’s doctrinal framework. 

Such classifications are mistaken when applied to the Pure Land. The Land of Bliss is not like that—it is the Reward Land. 

“Reward Land” means the Buddha-land accomplished through Amitabha Buddha’s vows and practices. Because that land is the fruition of Amitabha’s merit and vows, when we are born there, we all share Amitabha’s rewards equally. 

Amitabha’s reward is Infinite Light—thus we, too, possess Infinite Light. Amitabha’s reward is Infinite Life—thus we, too, possess Infinite Life. Amitabha’s reward body possesses the Thirty-two Marks. Thus, we too entirely possess the Thirty-two Marks. 

This is what is meant by the Reward Land. Therefore, the Pure Land path is both profoundly simple and its merits supremely excellent. 

(to be continued tomorrow) 

24問：請問師父，信受阿彌陀佛救度，就必定往生。那麼，現在是凡夫身，以後 往生到凡聖同居土呢，還是到佛住的常寂光土？

答：

善導大師是講報土，極樂世界是報土。 

至於說凡聖同居土、方便有餘土、實報莊嚴土、常寂光土，那不是淨土宗 的判釋，那是依天臺教來分判極樂世界。這種分判是錯誤的，極樂世界不是 那樣的國土，是報土。所謂報土，就是阿彌陀佛發願修行成就的國土，叫做報 土。所以，我們到那裏都得到阿彌陀佛的果報，阿彌陀佛的果報是無量光，我 們就無量光；阿彌陀佛的果報是無量壽，我們就無量壽；阿彌陀佛的果報是三 十二相，我們就三十二相，都跟阿彌陀佛一樣，這就是報土。所以，淨土法門 既簡單而功德又殊勝。 

Namo Amituofo! 

December 6, 2025

Dec. 6, 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 57: 

If a person is unconscious at the time of death, can reciting Namo Amitabha Buddha on their behalf still enable them to attain rebirth in the Pure Land? 

Answer: 

Yes, it can! 

In Records of Responses to reciting Namo Amitabha Buddha (Volume 3), there is the case of Mr. Huang Yingfu, who was unconscious for forty-three days—like a person in a vegetative state. 

When others recited Namo Amitabha Buddha and gave him teachings and encouragement, he still attained an extraordinary rebirth in the Pure Land. This serves as clear evidence. 

57問：臨終昏迷，為其助念能不能往生？ 

答：能！《念佛感應錄》第三集黃英夫，昏迷四十三天，如同植物人，為 他開示念佛，仍然殊勝往生，即是明證。

Namo Amituofo! 

December 5, 2025

Dec. 5, 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) 

Amitabha is compassion itself. If Amitabha were not so compassionate, we would have no hope of salvation. 

Out of his love for us, Amitabha has prepared our means of deliverance, so that we may be saved. 

The compassion and grace we receive today exist entirely within Amitabha’s boundless love. 

When our hearts are occupied by thoughts of right and wrong, we cannot truly accept Amitabha’s deliverance.

We must transcend notions of fairness and justice, go beyond ideas of right and wrong, good and evil, and accept love as our guiding principle. 

We should replace the principle of fairness with the principle of love. 

彌陀就是慈悲，如果他不慈悲，我們得救無望。 

他愛我們，為我們預備了救恩，使我們獲救。 

今天我們所蒙受的慈恩，完全在彌陀的愛裡。 

因為有是非佔據，便沒有辦法信受彌陀救度。 

超越公道公平，超越是非善惡，以愛心為原則。 

當用愛心的原則，來代替公平的原則。 

Namo Amituofo!

December 4, 2025

Dec. 4, 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 

When we speak of practice or discuss good and evil, we easily end up thinking we are righteous. However, in truth, by relying on ourselves alone, we cannot truly cultivate. 

Cultivation deals with right and wrong, good and evil; while Amitabha Buddha’s compassion deals with mercy and deliverance. 

Once thoughts of right and wrong, good and evil, take hold in our minds, we naturally begin measuring everything by our own standards. The inevitable result is that we start judging others. With such a mind, faith in Amitabha’s saving grace cannot arise. 

If we live under the shadow of good and evil, and not within the grace of Amitabha Buddha, our faith will be lost. 

Amitabha Buddha transcends mere fairness; what he emphasizes is love and compassion. Even though we are so flawed, He still loves us. 

Because love transcends all things, Amitabha Buddha’s compassion surpasses the law and is greater than the justice in our world. Precisely because Amitabha is Love, he cannot bear to let sentient beings continue to wander in Saṃsara. 

(to be continued tomorrow)

講修行、論善惡，結果自以為義；其實人靠自己，並不能真正修行。 修行講是非善惡，佛慈講慈悲救度。 

一有是非善惡的念頭盤踞在心，往往會用自己的標準去衡量一切，結果必然 會去論斷別人；有如此存心，就不會產生對彌陀救度的信心。 我們活在善惡之下，不活在佛恩之中，就會失去信心。 

佛是超越公道，講求愛心，我們如此之壞，他仍然愛我們。 因為愛能遮蓋一切，所以佛慈是超越律法，高過公道。 

正因為彌陀是愛，所以他捨不得眾生輪迴。 

Namo Amituofo!

December 3, 2025

Dec. 3, 2025 

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

慧淨法師之「人生之實相」 

(continued) 

Master Yìnguang said: 

“I, Guang, am but an ordinary mediocre monk, knowing only how to practice with the same devotion as ordinary men and women, who exclusively recite Namo

Amitabha Buddha. Recognizing my own shallow capacity and inferior abilities, I devote myself exclusively to the Pure Land path. 

Now that I am old, apart from exclusively reciting Namo Amitabha Buddha, there is no other method suitable for me to learn. As the time of death draws near, I fear that the more I learn, the more my mind-consciousness will lose its purity and simplicity, and this may result in my failing to recite. 

If I fail to attain rebirth in the Pure Land, I will wander through saṃsāra for innumerable kalpas. Wouldn’t that be truly lamentable!” 

Master Hongyi said: 

“During the twenty years after I left home (to become a monk), I fell lower day by day. Although my body is not that of an animal, my mind is not much different from that of an animal.” 

“Since becoming a monk, my evil thoughts have increased day by day, and my good thoughts have decreased day by day. Up until now, one could say that I am utterly, thoroughly, completely a person immersed in creating evil.” 

印光大師說：光一介庸僧，但只知學愚夫愚婦之專念佛名。自諒陋劣，專以淨 土為事。 

今老矣，除持名外，無一法應學。以死期將至，恐所學愈多，心識愈難淳淨， 或致與佛感應不交；則一不往生，永劫流轉，豈不大可哀哉！ 

弘一大師說：出家以後二十年之中，一天比一天墮落，身體雖然不是禽獸，而 心則與禽獸差不多。 

我自從出家以後，惡念一天比一天增加，善念一天比一天退失，一直到現在， 可以說是醇乎其醇的一個埋頭造惡的人。

Namo Amituofo! 

December 2, 2025

Dec. 2, 2025 

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

慧淨法師之「人生之實相」 

(continued) 

Master Honen said: 

“As for this body of mine — regarding the precepts, I do not uphold even a single one. 

Regarding meditation, I have not attained even the smallest degree. Regarding wisdom, I do not possess the true wisdom that cuts off delusion and realizes fruition… 

I am a being without wisdom; 

I am a being who has broken the precepts.”

“Alas! Alas! How lamentable! Why is it so? Why is it so? 

Someone like me is no vessel for the Three Learnings: of precepts, meditation, and wisdom. 

Is there, outside of these Three Learnings, a Dharma-gate that corresponds to my mind? 

Is there a path of practice suitable for such a body as mine?” 

(to be continued tomorrow) 

法然上人說：然我此身，於戒行不持一戒，於禪定一不得之，於智慧不得斷惑 證果之正智…… 

我是無智之身也，我是破戒之身也。 

悲哉悲哉！為何為何？爰如予者，已非戒定慧三學之器，此三學外有相應我 心之 法門耶？有堪能此身之修行耶？ 

Namo Amituofo!