Vancouver Pure Land Buddhism

Sunday, June 7, 2026

June 6, 2026

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

淨土短文 (一)

17. (1 /5)

The Twofold Deep Faith is the highest summit of religion and the very eye of the Pure Land school.

To clearly trust in the Buddha’s wisdom: it is enough to simply believe in Amitabha Buddha’s deliverance; it is enough to believe that Amitabha Buddha has accomplished my birth in the Pure Land.

To perform various meritorious deeds: 1. Exclusively reciting Namo Amitabha Buddha. 2. Protecting and propagating the Dharma, in gratitude for the Buddha’s benevolence.

“Transference of our entrusting” : abandoning self-power and accepting other power.

When faith and practice are in accord, receiving merit through the exclusive recitation of Namo Amitabha Buddha becomes both the substance of faith and the substance of practice. This is called the transference of faith and practice through Amitabha’s Other-Power. It is called Great Faith and Great Practice.

The “one thought of faith” in the fulfillment of Amitabha’s Fundamental Vow is the basis of a settled mind in the Pure Land school.

(to be continued tomorrow)

二種深信是宗教之最高峰，淨宗之眼目。

明信佛智：此但信佛之救度便可，信佛成就我之往生便可。作諸功德：1.念佛，2.為報答佛恩所作之護法、弘法等事。

「信心迴向」：捨自力向他力。

信行一致，迴向名號為信體與行體，謂之他力迴向之信行，故謂大信，大行。願成就之「信一念」為淨土宗安心之根本。

Namo Amituofo!

June 5, 2026

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 38:

Master, if someone is reborn in the Pure Land but does not wish to return to this world; preferring simply to remain in the Land of Bliss, would that person be considered a follower of the Smaller Vehicle (Hīnayāna)? If so, would such a person still be able to see Amitabha Buddha?

Answer:

No matter who is reborn there, they will certainly see Amitabha Buddha, because the Land of Bliss is a Mahayana teaching and realm. If one is not reborn there, that is another matter; but once reborn, even a person with a Hīnayāna disposition will have their spiritual capacity transformed. Naturally and spontaneously, the vow to widely liberate sentient beings will arise.

It is like the various kinds of water found on the earth’s surface: some are clean, some unclean; some are in a cup, while others are from the Yellow River or the Yangtze River. Each is different; but , once all these waters flow into the great ocean, they become of one taste with the ocean—naturally, without any effort.

In the same way, the Land of Bliss can transform a Hinayana mindset into a Mahayana one. Therefore, we need only aspire to be reborn there; once we arrive, Amitabha will guide and harmonize us.

38問：請問一下師父，如果有的人往生以後，他不想再回來，就是願意在極樂世界住著，這種屬於小乘的人對吧，這種人能不能見到阿彌陀佛？

答：不管什麼人往生，一定會見到阿彌陀佛，因為極樂世界是大乘法門，不往生則已，一旦往生，就會改變小乘的根性，自自然然會發起廣度眾生的願。

好像路面上的水千差萬別，有的乾淨，有的不乾淨，有杯中的水，也有黃河的水、長江的水，各不一樣，可是一旦流入大海，就跟大海一個味道，自自然然地，不必勉強。極樂世界能夠轉小乘的心量為大乘的心量，所以，我們儘管往生，到那裏自有佛的調攝。

Namo Amituofo!

June 4, 2026

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 71: What signs indicate that a person who recites Namo Amitabha Buddha is definitely assured of rebirth in the Pure Land?

Answer:

1. At the time of passing away, the person can depart freely and easily, whether sitting or lying down.

2. He or she accurately knows in advance the time when rebirth in the Pure Land will occur.

3. He or she passes away while exclusively reciting Namo Amitabha Buddha.

4. At the moment of death, the person declares that the sacred realm of the Land of Bliss has appeared, and that Amitabha, the Bodhisattvas, and lotus flowers have come to welcome them.

5. Those who are assisting with the recitations at the bedside also see the Buddha, Bodhisattvas, and lotus flowers from the Land of Bliss coming to receive the person.

6. Relatives or friends, in dreams, meditative states, or during their recitations,

clearly and unmistakably see the person appear, bearing the signs of having been reborn in the Pure Land.

7. After death, the entire body becomes cold, while the crown of the head remains warm.

If any one of these seven signs is present, it can be clearly concluded that the person has definitely attained rebirth in the Pure Land.

Other signs may also appear after the passing of one who had exclusively recited Namo Amitabha Buddha. (For example: a gentle smile on the face, a soft and supple body, heavenly music, or subtle fragrances. These too may generally be regarded as indications of rebirth in the Pure Land.

71問：念佛人有何徵相，證明決定往生？

答：一、走時坐臥自在。

二、預先準確知道何時往生淨土。

三、正念佛而終。

四、臨終自說極樂聖境現前，佛、菩薩、蓮花來迎。五、臨終助念人見極樂佛、菩薩、蓮花來迎。

六、親友夢中、定中或念佛中，親見其人現往生淨土相，清晰確鑿。七、死後全身冷透，頭頂溫熱。

以上七種，隨具其一，皆可明斷決定往生。

其他如念佛人命終之後面含微笑、身體柔軟、天樂妙香等，亦基本可視為往生淨土之徵相。

Namo Amituofo!

June 3, 2026

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

Without being asked to do so, he becomes a good friend to each of the multitudes of beings and carries their heavy karmic burdens on his back. He treats all sentient beings as himself. (The Infinite Life Sutra)

為諸庶類，作不請之友；荷負群生，為之重擔。於諸眾生，視若自己。《無量壽經》

Namo Amituofo!

Tuesday, June 2, 2026

June 2, 2026

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

慧淨法師之「人生之實相」

Old age, illness, and death are sufferings of the body.

Parting from those we love and similar experiences are sufferings of the mind. The Five Aggregates are the root of suffering.

The suffering of separation from loved ones is painful, but not the greatest suffering. When death comes, one must even part from one’s own body—this is the greatest suffering.

The root of suffering is death.

Death is the fundamental source of anguish and unease.

老病死是身苦。愛別離等是心苦。五蘊是苦根。

愛別離苦，不甚苦；死時連自己的身體也要離開，才是最大之苦。

苦的根源是死。死，是苦惱不安的根源。

Namo Amituofo!

June 1, 2026

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 62: Born as Cattle – The Karmic Forces Behind all Rebirths

All Rebirths are Determined by Karmic Forces.

The actions of sentient beings in past lives determine their births in their present lives. If one has created the karma of cattle in past lives, then one is born as cattle in the present life; with their appearance and temperaments. If one has created the karma of a pig, then one is born with the appearance and character of a pig. These various rebirths are due to various past karmas.

What type of rebirth will the karma of practicing Amitabha-recitation result in? The answer is - rebirth in the Pure Land by transformation in the Lotus Flowers of Enlightenment. In other words, this rebirth is the outcome of the merits and virtues accumulated through the good karma of reciting Namo Amitabha Buddha.

62.牛喻

隨業受生

眾生都是隨業受生 — 隨過去的業，感受今生的果報。若過去世所造的是牛的業，那麼他一出生就是牛，一生下來就是牛的相貌、牛的脾氣；如果所造的是豬的業，他一出生就是豬的相貌、豬的性格，都是各由不同的雜業，感受雜生。

念佛往生隨業受生又是什麼情況呢？隨念佛之業，受正覺華化生。

Namo Amituofo!

May 31, 2026

Important Knowledge in the Pure Land Teaching

淨土小常識

183. “Welcoming during Ordinary Times” and “Welcoming at the Time of Death” (3 /3)

The 19th Vow: Welcoming Begins at the Time of Death

Practitioners of the 19th Vow do not exclusively recite Namo Amitabha Buddha. Instead, they rely on self-power practices, cultivating various merits and dedicating them toward rebirth in the Pure Land. Because of this, the karmic cause for rebirth has not yet become decisively settled.

Moreover, during their lifetimes, they are not constantly embraced and protected by Amitabha’s light; and they lack the three kinds of connections with Amitabha —intimate affinity, close affinity, and augmenting affinity. As a result, they may naturally feel anxious about whether they will truly attain rebirth.

Out of compassion for such beings, Amitabha Buddha established this special vow, promising in advance to appear before them at the moment of death. He thus

grants them assistance and reassurance; so that their fearful and uneasy hearts may be calmed, enabling them to be peacefully reborn.

Therefore, in this case the welcoming appearance of Amitabha Buddha becomes a very necessary event. It is known as “welcoming at the time of death” or “initial welcoming.”

183 「平生來迎」與「臨終來迎」(3/ 3 )

第十九願：臨終始來迎

第十九願行者，由於不是一向專稱彌陀佛名，而是靠自力修諸功德迴向求生極樂，因此往生業因尚未決定。此外，由於平生不蒙彌陀光明攝取與護念，與彌陀缺乏「親、近、增上」三種緣，因此心中難免憂慮不得往生。阿彌陀佛悲愍此類眾生，別發此願，預誓臨終前來加佑，安慰他惶恐不安的心，使其安然往生。因此，「來迎」是非常必要的儀式，謂之為「臨終來迎」、「始來迎」。

第十八願念佛往生，不依賴來迎，也無需強調來迎的儀式相狀；念佛決定時，往生即定。第十九願諸行往生，現生往生未定，則須仰賴臨終接引。

Namo Amituofo!