April 26, 2026

Apr. 26, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識

180. Attaining Buddhahood in Ten Kalpas (1 /3) 

The Amitabha Sutra states: 

“Since Amitabha Buddha attained Buddhahood, ten kalpas have now passed.” 

The Larger Sutra likewise says: 

“Since attaining Buddhahood, ten kalpas have elapsed.” 

Regarding the time when Amitabha Buddha attained Buddhahood, there have traditionally been two explanations: the “ten-kalpa Buddhahood” view and the “Buddhahood since the distant past” view. 

According to the Three Pure Land Sutras, Amitabha Buddha attained Buddhahood ten kalpas ago. However, according to the Lotus Sutra and the Surangama Sutra, Amitabha Buddha had already attained Buddhahood in the inconceivably distant past. Then, from the perspective of the Pure Land school, which explanation is correct ? 

(to be continued tomorrow) 

180 十劫成佛 (1 /3 ) 

《阿彌陀經》說：「阿彌陀佛成佛以來，於今十劫。」 

《大經》亦說：「成佛以來，凡歷十劫。」 

關於阿彌陀佛成佛的時間，自古以來便有「十劫成佛說」與「久遠成佛 說」。依淨土三經，阿彌陀佛是十劫以前成佛；但是依《法華經》、《楞嚴經》， 阿彌陀佛在久遠劫就已經成佛了。 

那麼，以淨土宗來說，是重視哪個說法呢？ 

Namo Amituofo!

April 25, 2026

Apr. 25, 2026 

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

淨土短文 (一)

13. (continued 5 /5) 

“Assurance of Buddhahood” : non-retrogression, destined for Buddhahood in one more lifetime, and part of the great assembly. 

Non-retrogression: with immeasurable life one continues living and progressing toward Buddhahood. 

Rightly Established Group: with the status of a bodhisattva. A beginner (first stage of faith) bodhisattva must possess the ten wholesome actions. The “three virtuous stages” and “ten sage stages”: even the ten faith stages are still considered ordinary beings, called “inner ordinary beings.” 

Those before the first stage of faith are called “outer ordinary beings,” referring to ordinary beings immersed in the ten evils. 

13. (續 5 /5) 

正定聚──不退轉、等正覺、補處、大會眾。 

不退：壽命無量，一直活著，一直進步，不成佛成什麼？ 

正定聚：決定成佛之菩薩身份。初信位菩薩須具足十善。三賢十聖，十信猶是 凡夫，謂之內凡夫。 

初信外謂之外凡夫，此指十惡凡夫。 

Namo Amituofo! 

April 24, 2026

Apr. 24, 2026 

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

淨土短文 (一) 

13. (continued 4 /5) 

Amitabha Buddha and I share one life (in the great compassion of non-duality). The Forty-eight Vows—each and every vow is for saving sentient beings. Therefore, upon rebirth one quickly attains immeasurable light and immeasurable life. 

Immeasurable Life (longevity) is the foundation, like a bowl. Infinite light (wisdom) is like the food within it. Without immeasurable life wisdom would have no foundation on which to stand. 

Faith in the Eighteenth Vow is a primary cause; attaining the benefits of the Thirty-third and Thirty-fourth Vows is a result (distinct benefits).

The benefit of transforming evil into good: the Thirty-third Vow brings about a gentle and supple body and mind. A gentle mind is relatively shallow; a compassionate mind is deeper. This is the initial stage of compassion in which a more enlightened mind arises. 

Faith is born through great compassion. Though one may lack power, Amitabha Buddha’s great compassion gives rise to a gentle and pliant heart. 

The “non-arising dharma patience” of the Thirty-fourth Vow: the three kinds of patience—joy, awakening, and faith. “Patience” here means acceptance and firm acknowledgment. All profound Dharaṇīs arise from receiving Amitabha’s unsurpassed merit. 

13. (續 4 /5) 

彌陀與我是共命之鳥（同體大悲）。四十八願，願願度眾生，故往生即得無量 光、無量壽。 

壽命是根本，如碗，光明如料理。一切福慧，若無無量壽，即無立足處。 信第十八願是因，得三十三、三十四願是果（別益）。轉惡成善益：三十三願之 身心柔軟。柔軟心較淺，慈悲心較深，是慈悲心的初步──善心生焉。 信心是大慈悲心，雖無力，有此心而生柔軟心。 

三十四願之「無生法忍」，三忍，喜、悟、信，忍是忍可，肯定信。諸深總持是得佛名之無上功德。 

Namo Amituofo! 

April 23, 2026

Apr. 23, 2026 

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

淨土短文 (一) 

13. (continued 3 /5) 

Upon entering the Pure Land, one quickly attains the six supernatural powers. The six sense faculties gradually become pure: when the eye sees forms, the eye faculty is pure; when the ear hears sounds, the ear faculty is pure, and so on. 

With the power of knowing past lives, one can find parents and relatives from many lifetimes. With the heavenly ear, one can hear cries for help and respond like Avalokiteśvara, saving beings from suffering. 

Without these powers, there is ignorance; with ignorance comes affliction. Because beings lack the six powers, they undergo the suffering of birth and death. Not having attained these powers, the world falls into disorder. 

The eye-consciousness is like a mirror, without discrimination; discrimination arises from mental consciousness. Therefore, consciousness itself has no inherent nature. 

The wisdom of the Buddha can shatter the delusions of ordinary beings, like an X-ray revealing the interior of the human body. 

(to be continued tomorrow)

13. (續 3 /5) 

一入淨土即得六通，不必修行。一入淨土即六根清淨。如眼見樹眼根淨，耳聞 聲耳根淨…… 

宿命通故，能找多生多劫之父母兄弟，過去未來皆知。天耳通故，尋聲救苦觀 世音。 

無通即無明，無明即苦惱。無六通故生死痛苦。未得六通，故天下大亂。 眼識如鏡無分別，有分別是意識作用，故意識皆無自性。 

佛智能破凡夫之妄，如X光照人身。 

Namo Amituofo! 

April 22, 2026

Apr. 22, 2026 

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

淨土短文 (一) 

13. (continued 2 /5) 

“When light comes, darkness goes.” Where does the darkness go? Darkness has no inherent substance; it neither comes nor goes. It is like awakening from a dream—the dream has no true substance. Thus, “rebirth hastens Buddhahood”: the coming of light and the disappearance of darkness occur in a single instant. 

The exclusive recitation of Namo Amitabha Buddha plus Amitabha’s Infinite Compassion, become the causes for our attaining the thirty-two marks of Buddhahood. The 21st Vow includes the attainment of thirty-two marks. 

With these outward marks, we know there is inner enlightenment. The thirty-two marks are the marks of a Buddha; so, possessing these marks means one is a Buddha. Therefore, rebirth enables Buddhahood. 

13. (續 2/ 5) 

明來闇去：暗到那裡去？暗無自體，無來去，如夢醒，夢無自體，故「往生即成 佛」，明來與暗去，一剎那間之事，而且是同時的。 

以名號使我為三十二相之因。往生即成佛。二十一願具三十二相願。

有此外相，故知內有正覺，三十二相是佛之相，既有此相即是佛，故往生即成佛。 

Namo Amituofo! 

April 21, 2026

Apr. 21, 2026 

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

淨土短文 (一) (1 /5)

13. Pure Land Buddhism takes “aspiring to be born in my land” as its foundation. If one departs from this, then whatever learning one pursues cannot be considered correct learning of the Pure Land school. 

Birth in the Pure Land assures that we will no longer regress but are one lifetime away from Buddhahood. Its basis lies in the phrase “unsurpassed merit.” Since it is a land of “unsurpassed merit,” our progression to Buddhahood is much more quickly accomplished. 

The fruit of “unsurpassed merit” refers to the fruit of Buddhahood, which is already contained there. Therefore, upon rebirth, one can immediately access it and receive its benefits. 

Since one does not retrogress on the path to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), one must inevitably become a Buddha. 

“The environment transforms the mind”: upon rebirth in the Land of Ultimate Bliss, everything one sees and hears becomes a condition for awakening. 

(to be continued tomorrow) 

13. 淨土宗以「欲生我國」為基礎，離開此，做任何學問皆非淨土宗之學問。 往生即成佛，其根據應在「無上功德」之文，既是「無上功德」，則往生還要再 修甚麼？

因「無上」是佛果，在此已預得「佛果」，故往生即受此用。 

不退轉於阿耨多羅三藐三菩提，故非成佛不可。 

以境奪心：往生極樂，其見聞之境皆能開悟。 

Namo Amituofo! 

April 20, 2026

Apr. 20, 2026 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 34: What the Dharma Master just explained is that the World-Honored One instructed Venerable Ānanda to diligently recite “Namo Amitabha Buddha.” Is my understanding correct that , once we receive the majestic power, merits, and benefits of reciting Namo Amitabha Buddha “up to ten times”, the lotus has already opened and the lotus rebirth is accomplished? In other words, just as I am now, have I already been saved? 

Answer to Q34: 

Yes. Aspire for rebirth and recite Namo Amitabha Buddha—the moment you do this, you are saved. This is true at any time and in any place. 

34問：剛才法師所講的，就是世尊囑咐阿難尊者，好好稱念「南無阿彌陀佛」這 句名號。我理解法師所講的：領受這句南無阿彌陀佛的威神功德利益，是不是 就像您所說的，我現在就是「乃至十念」的稱念，就已經華落蓮成？這樣，就 我這個樣子，現在就已經被救了，是這個樣子嗎？ 

答： 是，願生稱名，當下領受，當下被救，何時都是被救之時，何地都是被救之地。 

Namo Amituofo!