March 23, 2025

Mar. 23, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

19. The Infinite Life Sutra - Specially Retain and Preserve This Sutra (continued)

Question 19.3: Is rebirth difficult or easy? Must one satisfy conditions such as a focused and pure mind?

Answer: It is easy; there are no conditions such as a focused and pure mind. The sutras state, “One may be reborn as one wishes,” because rebirth relies on the power of Amitabha Buddha’s vow. Reciting Amitabha Buddha’s Name is like boarding a boat, while focusing the mind is like sitting properly.

Reciting Amitabha Buddha’s Name is relying on Amitabha’s 18th vow, whereas focusing the mind is merely a technical detail. Of course, it is good to recite with a focused mind; but, even without such focus, one can still attain rebirth. Amitabha Buddha’s deliverance is unconditional and equal for all.

Various conditions arise from the perspective of the Path of Sages or personal experience. If one is solely preoccupied with severing afflictions and attaining realization, without paying attention to Amitabha’s great vow or the benefits of reciting his Name, one makes the easy path difficult and hinders one’s own rebirth.

19. 《無量壽經》特留此經

19.3問:往生到底是難是易?必須滿足攝心清淨等條件嗎?

答:容易;本無攝心清淨等條件。經言「隨意所願,皆得往生」故,乘佛願力故。念佛如乘船,攝心如坐姿端正。

念佛即是乘佛願力,攝心是技術細節,能攝心念佛當然好,不能攝心,念佛亦得往生,阿彌陀佛平等救度無條件。

各種條件,源自聖道理念或經驗,一味埋頭斷證,無心追蹤彌陀大願,無心追蹤名號利益,翻易為難,自障往生。

Namo Amituofo!

March 22, 2025

Mar. 22, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

19. The Infinite Life Sutra - “Specially Retain and Preserve This Sutra” (continued)

Question 19.2: During the Dharma-ending age, all sentient beings who encounter this sutra can obtain deliverance as they wish. Is it the same for sentient beings in the present age?

Answer: Yes, All those who aspire to be reborn and exclusively recite Amitabha’s Name will attain assured rebirth.

19. 《無量壽經》特留此經

19.2 問:法滅時期眾生「隨意所願,皆可得度」,現時眾生是否也是這樣?

答:是。願生稱名,皆得往生。

Namo Amituofo!

March 21, 2025

Mar. 21, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

19. The Infinite Life Sutra - “Specially Retain and Preserve This Sutra”

“In times to come, the sutras and Dharma teachings will perish. But out of pity and compassion, I will specially retain and preserve this sutra, and keep it in the world for one hundred years more. Sentient beings who encounter it can all obtain deliverance as they wish.”

Question 19.1: Why didn’t Shakyamuni Buddha specially retain and preserve the Sutras of the Sacred Path?

Answer: The Pure Land Sutras expound the path of deliverance through Amitabha Buddha’s power, which does not differentiate based on the practitioner's aptitude or capacity, and bestows the supreme benefit upon all. In contrast, the Sacred Path Sutras require self-power for cultivation and realization. During the Dharma-ending age, sentient beings will lack the capacity to practice them effectively.

19. 《無量壽經》特留此經

當來之世,經道滅盡,我以慈悲哀愍,特留此經止住百歲。其有眾生,值斯經者,隨意所願,皆可得度。

19.1 問:釋迦牟尼佛為什麼不特留聖道經典?

答:淨土經典宣說佛力救度的果地法門,不簡根機,惠施無上大利。聖道經典須待自力修證,法滅時期眾生根機不堪。

Namo Amituofo!

March 20, 2025

Mar. 20, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question No. 4

Many people practice visualization while reciting Amitabha Buddha’s Name. Some seek enlightenment through Chan meditation, while others engage in esoteric practices such as mantra recitation or Phowa. They all seem to have strong faith. Is their faith different from the “faith and joy” described in the 18th Vow?

Answer:

Of course, there is a significant difference! The “faith and joy” in the 18th Vow refer to entrusting oneself to Amitabha’s deliverance, which means that one has already attained the requirements necessary for being reborn in Amitabha’s PureLand. Upon the end of this life, such a person directly enters the Realm of Rewards and is reborn through the transformation of a lotus flower.

Other paths do not function in the same way. If one wishes to be reborn in the Pure Land through those [self-powered] practices, they must dedicate the merits accordingly, and their rebirth would be in the womb-born form.

Therefore, in the Pure Land practice, we exclusively recite Amitabha Buddha’s Name and rely upon his “Other-power.” In doing so, there is no need for Chan meditation, visualization, or esoteric practices such as the “Three Mysteries”. None of these are necessary.

Having said that, if someone enjoys meditation, they may certainly do so; but, they should simply use their meditation time to recite Amitabha Buddha’s Name, without becoming attached to their meditative skill.

4問：很多人在念佛的時候用觀想，或者是坐禪悟道，還有修密宗持心咒、修頗瓦法的，看他們都是人人信心十足，那麼，他們的信心與第十八願的「信樂」是否有所不同？

答：當然這有很大的不同。第十八願的「信樂」是隨順彌陀救度，而且是現在已經獲得往生的身份，命終的時候就進入報土，蓮花化生。其他法門就不是這樣，如果想往生，必須迴向才能往生，而且是胎生。

所以，我們信受淨土法門，就是專稱這句名號，不必坐禪，不必觀想，不必修學密宗的三密相應，不必的。

剛剛講了不必坐禪，可是如果有人喜歡打坐，那也可以，就以靜坐的方式稱念這句名號，當然你不是執著你的功夫。

Namo Amituofo!

March 19, 2025

Mar. 19, 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: Reciting sutras, mantras, and the names of all Buddhas and Bodhisattvas all generate merit, don’t they? Then how can it be said that they cause harm?

Answer:

Indeed, all of these practices can generate merit and ensure that a dying person does not fall into the Three Wretched Realms. However, they do not guarantee rebirth in the Pure Land.

The original purpose of assisted recitation near end-of-life is to help the dying attain rebirth in the Pure Land and ultimately achieve Buddhahood. If one instead recites other sutras, mantras, or the names of various other Buddhas and Bodhisattvas, the result may only be virtuous rewards in the human or heavenly realms.

In the next life, there is no certainty that one will encounter the Dharma again, and one may even fall into the Three Wretched Realms. Wouldn’t this disrupt the great matter of attaining Buddhahood?!

37問：念經、念咒、念所有佛菩薩，不是都有功德嗎？怎麼能說是破壞呢？

答：

確實都有功德，能保證臨終人不墮於三惡道，但不能保證必然往生。本來臨終助念是要達成往生淨土成佛的，結果念別的經咒、佛菩薩等，只得人天善果，再下一輩子說不定難遇佛法而墮入三惡道，豈不是破壞了成佛的大事！

Namo Amituofo!

March 18, 2025

Mar. 18, 2025

Master Huijing’s Short Dharma Teaching about the Grace of Deliverance

慧淨法師之救恩法語(一)之愛的心語

First of all, do not hate others. The Buddha-nature peacefully resides in those with a gentle heart.

先不要恨人。佛性是住在心腸柔軟的人裡面。

Namo Amituofo!

March 17, 2025

Mar. 17, 2025

Master Huijing’s Short Dharma Teaching about the Grace of Deliverance

慧淨法師之無常法語

The bell tolls from the Jeta Grove Monastery,

Resounding with the echo of impermanence in all phenomena.

The blossoms of the twin Sala trees,

Reveal the truth that all that flourishes must fade.

The wealthy do not last long,

Like a dream on a spring night.

The mighty soon perish,

Like dust before the passing wind.

衹園精舍之鐘聲，扣諸行無常之響；

娑羅雙樹之花色，顯盛者必衰之理。

奢人不久，唯如春夜之夢；武者遂亡，偏同風前之塵。

Namo Amituofo!

March 16, 2025

Mar. 16, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 28: Amitabha’s Deliverance is Like the Earth, it Accommodates Everyone

Amitabha’s deliverance is like Mother Earth, accommodating and accepting all things without discrimination. Mountains and oceans, animals and plants, copper and diamonds, good and evil, pure and vile, the earth embraces them all equally, never rejecting anything.

Therefore, as the Yijing (also known as the Book of Changes) says, “An unrestricted outpouring of benevolent energy from the heavens, makes possible profound progress, for those who are conscientiously following the proper principles. Accept things as the earth accepts us - through yielding and nourishing.”

Amitabha has a myriad of boundless and inconceivable merits. The Buddha accepts us and nourishes us just like the earth, and delivers us all to the Pure Land. Hopefully, we can also learn to do good, and accept each other with broad and tolerant minds.

We must realize that it is not random that two people meet. There is a karmic connection at work. Treasure the connection and give each other comfort and joy. How we say something, or what expression we wear, can bring either joy or misery to the person. Let’s keep that in mind.

28. 如地普載喻

彌陀救度如同大地，大地沒有分別心。大地普載萬物，高山也好，大海也好，都承載在大地之上，動物、植物、礦物，善人、惡人、清淨的、不清淨的，大地都毫無簡別，也毫不嫌棄。

所以，《易經》說：「天行健，君子以自強不息；地勢坤，君子以厚德載物。」

阿彌陀佛的德，可以說是萬德，功德無量無邊不可思議，愛心無窮無盡一切接納，他接納所有眾生、包容所有眾生、救度所有眾生（希望我們也能學習)厚德載物，彼此接納，互相包容。

有緣相處，儘量給對方溫暖、給對方歡喜。自己一句話，或一個神情，是不是給對方帶來了溫暖、帶來了歡喜呢？我們在這方面，應該多注意）。

Namo Amituofo!

March 15, 2025

Mar. 15, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

149. Two Kinds of Merit-Dedication (continued)

Selected Teachings on Turning the Mind by Master Shandao

● “Once the minds of Hinayana practitioners are awakened, their new focus lasts forever. From that moment on, they progress directly to enlightenment without ever retreating.”

(In Praise of the Pratyutpanna Samadhi, Collected Sacred Teachings, p. 960)

● “Even those who slander the Dharma, Icchantikas (those of incorrigible disbelief), or those who commit the ten evil acts—if they redirect their hearts and exclusively recite Amitabha Buddha’s Name, all of their offenses will be eradicated."

(In Praise of the Pratyutpanna Samadhi, Collected Sacred Teachings, p. 963)

Teachings on Turning the Mind by Master Fazhao

● “That Buddha (Amitabha), in his causal stage, established vast vows:

Those who hear his Name and recite it— will personally be welcomed by Amitabha Buddha.

He makes no distinctions between the poor or rich,

Between ordinary people or the wise,

Between those well-versed in the Dharma and those who uphold pure precepts,

Nor does he reject those who have broken precepts and committed many deeply rooted sins.

As long as they redirect their minds and recite Amitabha Buddha’s Name ,

Even mere pebbles and stones can be transformed into gold.”;

● “;Pray tell me, where is our true homeland?

It is the Seven-Jeweled Platform in the Lotus Pond of Bliss.

I urge all of my fellow practitioners in this Dharma assembly,

Strive to focus your minds on returning home!”

149 迴向有二 (續)

有關善導大師迴心的法語，摘要如下：

• 一發已去小心滅，直至菩提無有退。 （《般舟讚》，《聖教集》960頁）

• 謗法闡提行十惡，迴心念佛罪皆除。 （《般舟讚》，《聖教集》963頁）

法照大師也用迴心歸向：

• 彼佛因中立弘誓，聞名念我總迎來，

不簡貧窮將富貴，不簡下智與高才，

不簡多聞持淨戒，不簡破戒罪根深，

但使迴心多念佛，能令瓦礫變成金。

• 借問家鄉何處在？極樂池中七寶台；普勸道場同行者，努力迴心歸去來。

Namo Amituofo!

March 14, 2025

Mar. 14, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

149. Two Kinds of Merit-Dedication (continued)

Selected Teachings on “Turning the Mind” by Master Shandao

● “Among all sentient beings who have committed offenses, as long as they turn their minds and recite “Namo Amitabha Buddha”, aspiring for rebirth in Amitabha’s Pure Land—whether for a hundred years, seven days, one day, ten recitations, three recitations, or even a single recitation—when their lives come to an end, the Buddha and his sacred assembly will naturally come to receive them, and they will attain rebirth”;

(The Dharma Gate of Contemplation and Recitation, Collected Sacred Teachings, p. 840)

● “As long as people have a change of heart and establish firm resolve, at the moment of death a canopy of lotus flowers will naturally descend to receive them”;

(In Praise of the Pratyutpanna Samadhi, Collected Sacred Teachings, p. 931)

● “With every thought of turning the heart toward rebirth in the Land of Peace and Joy, at the end of life, one will immediately see golden lotus flowers arrive."

(In Praise of the Pratyutpanna Samadhi, Collected Sacred Teachings, p. 957)

● “At the moment of death, if one encounters a good teacher who expounds the vows of Amitabha and his Land of Bliss, upon hearing this joins one’s palms and directs one’s heart toward rebirth, with a single thought that person is immediately born in the jeweled pond”;

(In Praise of the Pratyutpanna Samādhi, Collected Sacred Teachings, p. 959)

● “Non-arising (Nirvana) is itself the state of an Arhat; yet, if an Arhat has a change of mind, they will enter the Great Vehicle.”

149 迴向有二 (續)

有關善導大師迴心的法語，摘要如下：

• 一切造罪凡夫，但迴心念阿彌陀佛，願生淨土，上盡百年，下至七日、一日，十聲、三聲、一聲等，命欲終時，佛與聖眾自來迎接，即得往生。 （《觀念法門》，《聖教集》840頁）

• 但使迴心決定向，臨終華蓋自來迎。 （《般舟讚》，《聖教集》931頁）

• 迴心念念生安樂，終時即見金華至。 （《般舟讚》，《聖教集》957頁）

• 臨終遇值善知識，為說極樂彌陀願；聞說合掌迴心向，乘念即到寶池中。 （《般舟讚》，《聖教集》959頁）

• 無生即是阿羅漢，羅漢迴心向大乘

Namo Amituofo!

March 13, 2025

Mar. 13, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

149. Two Kinds of Merit-Dedication (continued)

Selected Teachings on “Turning the Mind” by Master Shandao

● “Amitabha stands in the sky and says, as long as one turns one’s mind with right mindfulness and aspires to be reborn in my land, that person will immediately attain rebirth.” (Commentary on the Contemplation Sutra, Collected Sacred Teachings of the Pure Land School, p. 594)

● “By the power of Amitabha’s vow, even those who have committed the Five Gravest Offenses or the Ten Evil Deeds will have their sins extinguished and attain rebirth. Even slanderers of the Dharma and Icchantikas (those who have no virtuous roots), if they turn their minds [toward Amitabha Buddha], they will all be reborn in Amitabha’s Pure Land.” (In Praise of Dharma Practices, Collected Sacred Teachings, p. 726)

● “All who turn their minds toward the Land of Peace and Joy, as soon as they are reborn, will immediately see the golden body of true virtue.” (In Praise of Dharma Practices, Collected Sacred Teachings, p. 739)

● “With every thought of turning the mind toward rebirth in Amitabha’s Pure Land at the end of life, as soon as they are reborn they will enter the gate of Nirvana.” (In Praise of Dharma Practices, Collected Sacred Teachings, p. 741)

149 迴向有二 (續)

有關善導大師迴心的法語，摘要如下：

• 彌陀在空而立者，但使迴心正念，願生我國，立即得生也。 （《觀經疏》，《淨土宗聖教集》594頁）

• 以佛願力，五逆之與十惡，罪滅得生；謗法闡提，迴心皆往。 （《法事讚》，《聖教集》726頁）

• 一切迴心向安樂，即見真金功德身。 （《法事讚》，《聖教集》739頁）

• 念念迴心生淨土，畢命入彼涅槃門。 （《法事讚》，《聖教集》741頁）

Namo Amituofo!

March 12, 2025

Mar. 12, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

149. Two Kinds of Merit-Dedication

1. Indirect Dedication of Merit, also called Merit Dedication through Good Deeds: This refers to dedicating the merits of one’s own cultivated virtues, whether from meditative (focused mind) or non-meditative (unfocused mind) good deeds toward our rebirth in Amitabha’s Pure Land. In addition, we pray for Amitabha Buddha’s reception at the time of our death. This approach belongs to the Sacred Path , which relies on self-power and is difficult to practice.

2. Direct Dedication of Merit, also called Dedication through Turning the Mind: This means that regardless of whether one has accumulated good deeds or not, one directly shifts the mind away from clinging to one’s own defiled virtues and instead fully entrusts oneself to Amitabha Buddha’s “Other-Power” deliverance.

From then on, one exclusively recites Amitabha’s Name, no longer attaching to or relying on one’s own limited meditative or non-meditative virtues as a means of deliverance. This is the Pure Land Path, which is fully based on Amitabha’s “Other-Power”, and is easy to practice.

149 迴向有二

一、夾善迴向，亦名迴善。即是迴向自己所修定善、散善之功德，以祈求彌陀臨終來迎，往生淨土。這是聖道門，自力難行道。

二、直接迴向，亦名迴心。即是不管有善無善，直接迴轉執著自己有漏善根之心，完全歸向彌陀他力救度，此後專稱彌陀佛名，不再執著自己有漏之定散二善，也不以之作為迴向，這是淨土門，他力易行道。

Namo Amituofo!

March 11, 2025

Mar. 11, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

18. Passing through a Raging Fire to Hear the Dharma (continued)

Question 18.3 : The sutra states, “There are many bodhisattvas who wish to hear this sutra but are unable to do so.” Why is it that ordinary beings can hear it, while bodhisattvas cannot?

Answer:

This statement highlights the extreme rarity and preciousness of this Sutra by using bodhisattvas as a contrast. Those who have the opportunity to hear it should feel deeper joy and cherish it even more.

Additionally, this Dharma is so profound that only Buddhas can fully comprehend it. Some bodhisattvas may struggle to believe or understand it. As stated in the Infinite Life Sutra: “Neither Sravakas nor Bodhisattvas can fully fathom the mind of the Buddha. It is like a person born blind trying to guide others. The wisdom of the Tathagata is like an ocean—deep, vast, and boundless. The Two Vehicles cannot measure it; and only the Buddha fully understands it.”

18. 《無量壽經》過火聞法 (續)

18.3問：「多有菩薩，欲聞此經而不能得」，為何凡夫能得聞，菩薩卻不能得聞？

答：這句話的本意，用菩薩烘托本經的稀有難得，得聞之人當生慶喜心，倍加珍惜。

又，此法高妙，唯佛與佛乃能究盡，或有菩薩難以信解。《無量壽經》：「聲聞或菩薩，莫能究聖心，譬如從生盲，欲行開導人。如來智慧海，深廣無涯底，二乘非所測，唯佛獨明瞭。」

Namo Amituofo!

March 10, 2025

Mar. 10, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

18. Passing through a Universe Of Raging Fire to Hear the Dharma (continued)

Question 18.2: The phrase “Passing through fire to hear the Dharma” suggests that one should be willing to sacrifice even his life to hear this teaching. Does this contradict the Pure Land path, which is characterized by ease and peace?

Answer: No, there is no contradiction. This teaching is extremely rare and difficult to encounter, yet it has the power to universally save the physical, mental, and spiritual lives of sentient beings. One should be willing to sacrifice everything in pursuit of it.

However, once someone has received the teaching, that person can practice with peace and assurance. Furthermore, in order to enable more sentient beings to benefit from it, people should dedicate their lives to both practicing it and sharing it with others.

18. 《無量壽經》過火聞法 (續)

18.2 問：「過火聞法」，為聞此法，寧捨身命，這與淨土門易行安樂的特色是否矛盾？

答：不矛盾。此法太稀有難得，能夠普救眾生身命慧命，得聞之前，值得犧牲一切去追求它；得聞之後，方可安心起行。為能使它利益更多眾生，盡此身命，自行教他。

Namo Amituofo!

March. 9, 2025

Mar. 9, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

18. Passing through a Raging Fire to Hear the Dharma

Even if a raging fire were to fill a universe of a thousand million worlds, you should pass through it to hear this sutra; to arouse joyful faith, uphold and chant it, and practice in accordance with its teachings. Why is this? It is because there are many bodhisattvas who wish to hear this teaching but are still unable to do so. Sentient beings who have heard it will attain the Stage of Non-retrogression for realizing the highest level of Enlightenment.

Question 18.1: The Infinite Life Sutra states, “Even if a world is filled with a raging fire, one must certainly pass through it to hear the Dharma.” Master Shandao interprets this as “Directly passing through to hear the Buddha’s Name.” What is the deeper meaning of this?

Answer:

Master Tanluan, in his “Verse on Praising Amitabha Buddha”, states: “Even if the great thousandfold world is filled with a raging fire, one should still directly pass through it to hear the Buddha’s Name.”

Similarly, Master Shandao, in his “In Praise of Rebirth” says: “Even if a great thousandfold world is filled with a raging fire, one should directly pass through it to hear Amitabha Buddha’s Name.”

Interpreting “Dharma” as “Amitabha Buddha’s Name” reveals that “Namo Amitābha Buddha” is the precise teaching of deliverance spoken of in the Infinite Life Sutra. Shakyamuni Buddha specifically entrusted this Sutra to the world, which means he specially entrusted the Six-Character Name as the universal method for deliverance of all beings.

This meaning is also evident in the circulation passage of the Contemplation Sutra, which states "Those who abide by these words entrust in Amitabha Buddha and exclusively recite his Name.”

18. 《無量壽經》過火聞法

設有大火，充滿三千大千世界，要當過此，聞是經法，歡喜信樂，受持讀誦，如說修行。所以者何？多有菩薩，欲聞此經而不能得。若有眾生，聞此經者，於無上道終不退轉。

18.1 問：《無量壽經》「設滿世界火，必過要聞法」，善導大師解釋為「直過聞佛名」，有何深義？

答：曇鸞大師《讚阿彌陀佛偈》說「設滿大千世界火，亦應直過聞佛名」，善導大師《往生禮讚》說「設滿大千火，直過聞佛名」，以「佛名」解釋「法」，顯明南無阿彌陀佛名號即《無量壽經》所言救度眾生之法。釋迦牟尼佛特留此經，即是特留六字名號這一普救眾生之法。《觀經》流通文「持是語者，即是持無量壽佛名」亦有此意。

Namo Amituofo!

March 8, 2025

Mar. 8, 2025

Clarifying Doubts About the Pure Land Teaching

淨土釋疑(一)

Question No. 3: May I ask: Why is it said “faith arises from listening”?

Answer:

It has just been explained about the meaning of “hearing”. Truly hearing is truly believing. The meaning of faith is to deeply hear about Amitabha’s deliverance and accept it. Understanding and accepting Amitabha’s deliverance is truly hearing. If you deeply ponder this, you will understand.

3問:請問師父,為什麼說「信從聞生」?

答: 剛剛解釋了這個聞的內涵,真聞就是真信。信心的內涵就是體悟彌陀的救度,內心體悟彌陀的救度才是真正的聞,這個大家想一想就可知道。

Namo Amituofo!

March 7, 2025

Mar 7, 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 36: Does reciting the name of Kṣitigarbha Bodhisattva, the Sutra of Kṣitigarbha, the Diamond Sutra, or mantras count as assistance in Amitabha recitation?

Answer: None of these counts. Only reciting the Name of Amitabha Buddha is regarded as assisted-recitation. The purpose of assisted-recitation is to assist others in reciting Amitabha Buddha’s Name and guiding them to be reborn in the Pure Land of Bliss.It is not to assist them in reciting sutras, mantras, or the names of other Buddhas and Bodhisattvas.

At the moment of death, the situation is extremely critical. Regardless of which practice they followed during their lifetime, all other methods should be set aside at this time, while focusing exclusively on reciting the Name of Amitabha Buddha.

If one gets distracted by reciting other things, it may be too late. To put it seriously, all of these other practices disrupt the assisted-recitation and jeopardize the chance of achieving rebirth in the Pure Land. Due to ignorance and misunderstanding, one could unintentionally create great obstacles. Among these, disrupting the exclusive recitation of Amitabha Buddha’s Name at the moment of death is one of the gravest mistakes.

36問:念地藏菩薩、《地藏經》、《金剛經》,念咒等,算不算助念?

答:通通不算!只有念阿彌陀佛名號才是助念。所謂「助念」,是助人念阿彌陀佛,往生極樂世界,而不是助他念經、念咒、念其他佛菩薩等。臨終之時,情況萬分危急,不管平時學什麼法門,這個時候通通都要放下,專念一句阿彌陀佛。再雜七雜八念別的,來不及了。

說得嚴重一點,這是擾亂助念,破壞往生。因愚癡無知而造罪,沒有超過臨終擾亂專念阿彌陀佛的。

Namo Amituofo!

March 6, 2025

Mar. 6, 2025

Master Huijing’s Short Dharma Teaching about the Grace of Deliverance

慧淨法師之救恩法語(一)之愛的心語

Education is nothing more than love and leading by example. Keep faults to yourself and share goodness with others. Forget oneself to benefit others - this is the ultimate compassion.

When the heart is filled with love and kindness, that love naturally and effortlessly spreads in all directions, without the need for deliberate expression.

教育無他,愛與榜樣而已。惡事向己,好事與他。忘己利物,慈悲之極。

心有慈愛,慈愛便遍佈四方,自然地,無須刻意表現。

Namo Amituofo!

March 5, 2025

Mar. 5, 2025

Master Huijing’s Short Dharma Teaching about the Grace of Deliverance

慧淨法師之無常法語

Throughout history, in many different times and nations, there were many heroes and great figures once glorified for their ambition; but, where are they now?

古今中外,多少英雄偉人,曾經意氣風發,不可一世,而今安在?

Namo Amituofo!

March 4, 2025

Mar. 4, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 27: Amitabha’s Deliverance is Like Medicine that Works Spontaneously on All Patients

Amitabha’s deliverance is like medicine that is formulated to cure the sick. The medicine works spontaneously, without discrimination, on patients who take it willingly or not. The effect of the medicine is the same whether the patient is male or female, old or young, good or evil, wise or ignorant.

27. 如藥自然喻

彌陀救度如同藥物,藥物沒有分別心。藥,不論男女老幼、善惡賢愚,不管是主動歡喜吃下去,還是被迫不情願地吃下去,藥都自自然然地、沒有差別地在他身上產生功效。

Namo Amituofo!

March 3, 2025

Mar. 3, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

148. Reciting the Name of Guanyin Bodhisattva for Rebirth Still Relies on Amitabha Buddha’s Vows (continued)

The preference for reciting Guanyin Bodhisattva’s name over Amitabha Buddha often arises from a limited and emotionally driven perspective. Such an approach tends to lean more on personal familiarity or emotional attachment rather than following the principles and teachings of the Pure Land sutras.

It’s just like someone who needs assistance with an important matter. While everyone in a company may be kind and helpful, an employee might not be acquainted with the boss but has a closer relationship with a driver. As a result, they approach the driver for help, thinking it’s more convenient. However, if they had direct access to the boss, there would be no need to involve intermediaries.

This illustrates a mindset of human sentiment: "I have a closer connection with Guanyin Bodhisattva, so I’ll seek help from her because it feels easier."

Such thinking, while understandable, diverges from the teachings of the Three Pure Land Sutras, which emphasize reliance on Amitabha Buddha’s fundamental vow. These teachings also encompass Guanyin Bodhisattva’s original vow and aspirations, as her ultimate goal is to guide sentient beings to Amitabha Buddha and the Pure Land.

The best course of action is to align oneself with the teachings of the Three Pure Land Sutras, which represent the essence of the Pure Land path. These teachings not only reflect the vows of Amitabha Buddha but also embody the true intentions and compassionate wishes of Guanyin Bodhisattva.

148 念觀音聖號往生,仍不出彌陀願力 (續)

之所以念觀世音菩薩不念阿彌陀佛,是因為志向還比較狹劣,人情的東西多,沒有依照佛法的法理、教理來落實。就像一個人去辦一件事,機關裡的人都很慈悲、很和氣。他和機關首長不熟悉,但是和開車的司機比較熟,他就會找這個司機幫忙辦事。如果有直接的管道可以找到機關首長,那就不必經過他人。

這就是人情,「我和他熟悉,我找他方便」。「和觀世音菩薩的緣分深,那我就念觀世音菩薩」,這其實是人情的想法,不是淨土三部經的教導。最好還是依據淨土三部經,包含了觀世音菩薩的本心本願,這樣更好。

Namo Amituofo!

March 2, 2025

Mar. 2, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

148. Reciting the Name of Guanyin Bodhisattva for Rebirth Still Relies on Amitabha Buddha’s Vows (continued)

3. From “In Praise of Pratyutpanna”: "Guanyin guides sentient beings to meet Amitabha."

Guanyin Bodhisattva, known for responding to the cries of suffering and offering compassionate deliverance, and ultimately aims to guide sentient beings to the Western Pure Land of Bliss, where they can meet Amitabha Buddha.

For those who recite Guanyin Bodhisattva’s name, upon arriving in the Pure Land, Guanyin Bodhisattva will explain, "I have brought you here to meet Amitabha Buddha, the embodiment of boundless compassion and wisdom." At that moment, the individual will gain clarity and understanding.

Another line from “In Praise of Pratyutpanna”: "With deep compassion, she manifests countless forms to save suffering beings, and once saved, sends them to Amitabha’s Pure Land."

Guanyin Bodhisattva manifests in countless forms, universally rescuing suffering beings with equal compassion. Often, her assistance begins with worldly concerns—people may pray for safety, children, or relief from disasters. After fulfilling these wishes, Guanyin Bodhisattva’s work is not finished. Instead, she guides those beings toward the Pure Land, as her ultimate goal is for them to meet Amitabha Buddha.

Guanyin Bodhisattva’s fundamental vow is to ensure that sentient beings attain rebirth in the Western Pure Land.

● If one recites Guanyin Bodhisattva’s name only for worldly blessings, it does not fully align with her vow, because worldly benefits are temporary.

● If one recites Guanyin Bodhisattva’s name to seek rebirth in the Pure Land it brings great joy to her, as it fulfills her true intention.

Guanyin Bodhisattva would then encourage such a practitioner: "Since you wish to go to the Pure Land of my teacher, Amitabha Buddha, start reciting Amitabha Buddha’s name now!"

This highlights the harmonious relationship between reciting Guanyin Bodhisattva’s name and Amitabha Buddha’s Name. While Guanyin Bodhisattva provides initial guidance and worldly support, her ultimate purpose is to lead beings to Amitabha Buddha’s Pure Land.

(to be continued tomorrow)

148 念觀音聖號往生,仍不出彌陀願力 (續)

3.《般舟讚》:觀音引接見彌陀。

觀世音菩薩尋聲救苦接引眾生,目的是要引導他到西方極樂世界見阿彌陀佛。念觀音聖號的人,到了極樂世界,觀世音菩薩說:「我是讓你來見阿彌陀佛的,這是大慈大悲阿彌陀佛。」這個人當下就會開解。

《般舟讚》又說:「救苦分身平等化,化得即送彌陀國。」觀世音菩薩分身百千萬億,尋聲救苦,平等度化眾生。觀世音菩薩一般都是從世間利益入手的,人們求平安、求子、求消災免難等等,滿願以後,不是說到此為止,而是「化得即送彌陀國」。

所以很明顯,觀世音菩薩的本心本願,是讓我們往生西方極樂世界。如果念觀世音菩薩只求世間福報,觀世音菩薩沒有滿願;念觀世音菩薩而一求生極樂,觀世音菩薩很高興。同時觀世音菩薩說:「既然要到我的本師阿彌陀佛的淨土,那你現在就念阿彌陀佛吧!」

Namo Amituofo!

March 1, 2025

 Mar. 1, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

148. Reciting the Name of Guanyin Bodhisattva for Rebirth Still Relies on Amitabha Buddha’s Vows (continued)

2. From “In Praise of Pratyutpanna” by Master Shandao: "On the celestial crown is an emanated Amitabha Buddha a thousand li tall, constantly honored in gratitude for his compassionate grace."

In the Contemplation Sutra, particularly in the section describing the visualization of Guanyin Bodhisattva, it is stated that “on Guanyin Bodhisattva’s head rests an image of Amitabha Buddha in a transformed form, standing 25 yojanas tall.”

● "Celestial": means possessing profound, wondrous, noble, and supreme qualities.

● "Crown": refers to the Bodhisattva’s headpiece, a "celestial crown."

● "Transformed Buddha in the crown": the image of Amitabha Buddha in the celestial crown is described as being 1,000 “li” (Chinese measurement for a mile”) tall.

Why is the transformed Buddha placed upon the crown? This symbolizes Guanyin Bodhisattva’s deep remembrance of Amitabha Buddha and her gratitude for his compassionate vow to save sentient beings. It reflects Guanyin Bodhisattva’s constant reverence, acknowledgment, and repayment of Amitabha Buddha’s boundless grace.

"Constantly honored in gratitude for the compassionate grace" emphasizes that Guanyin Bodhisattva continually venerates Amitabha Buddha, demonstrating utmost respect and gratitude for his compassionate salvation.

(to be continued tomorrow)

148 念觀音聖號往生,仍不出彌陀願力 (續)

2. 善導大師《般舟讚》說:天冠化佛高千里,念報慈恩常頂戴。

在《觀經》「觀音觀」當中,觀世音菩薩頭頂是一尊二十五由旬高的阿彌陀佛化身像。「天」是微妙、殊勝、尊貴,「冠」是帽子。菩薩的帽子名為「天冠」。

天冠化佛有一千里之高。為什麼化佛在頭頂上呢?是觀世音菩薩憶念、報答阿彌陀佛的慈悲救度之恩,「念報慈恩常頂戴」,頂禮、尊重。

Namo Amituofo!

February 28, 2025

Feb. 28, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

148. Reciting the Name of Guanyin Bodhisattva for Rebirth Still Relies on Amitabha Buddha’s Vows (continued)

The relationship between Guanyin Bodhisattva and Amitabha Buddha can be illustrated through passages from the Collected Sacred Teachings of the Pure Land School .

1. From Bodhisattva Nāgārjuna’s the “Twelve Homages”: "Guanyin holds Amitabha Buddha in the crown upon her head."

Guanyin Bodhisattva’s celestial crown features an image of Amitabha Buddha. This signifies Guanyin Bodhisattva’s profound reverence and constant veneration of Amitabha Buddha. While we may bow to the Buddha during worship for a short time, Guanyin Bodhisattva perpetually honors Amitabha Buddha by keeping him on her head.

This reflects Guanyin Bodhisattva’s deep devotion, filial piety, and unceasing respect toward Amitabha Buddha. Such is the extent of Guanyin Bodhisattva’s reverence for Amitabha Buddha.

As disciples of Guanyin Bodhisattva, those who chant her name should emulate her example. Guanyin Bodhisattva would surely advise her devotees: "You should follow my example by single-mindedly reciting the Name of Amitabha Buddha, bowing to and praising him with the utmost sincerity."

Thus, the practice of reciting Guanyin Bodhisattva’s name naturally leads to reciting Amitabha Buddha’s Name, as their relationship is one of unity and harmony, rooted in the vows of Amitabha Buddha.

(to be continued tomorrow)

148 念觀音聖號往生,仍不出彌陀願力 (續)

有關觀世音菩薩和阿彌陀佛的關係,可以引用《淨土宗聖教集》的幾段文來說明。

1. 龍樹菩薩《十二禮》說:觀音頂戴冠中住。

觀世音菩薩頭頂的天冠中有一尊化佛,說明觀世音菩薩是這樣地尊重、頂戴阿彌陀佛,把阿彌陀佛時刻頂在頭頂上。我們禮佛,以頭禮佛足,拜幾拜就完了;觀世音菩薩的頭頂上一直尊奉著阿彌陀佛,代表其禮拜阿彌陀佛是恆常不斷的。觀世音菩薩對彌陀是多麼地孝順、尊重、頂戴!作為觀世音菩薩的弟子,念觀世音菩薩名號的,應該怎麼做呢?觀世音菩薩一定會說:「你應該像我一樣,專念阿彌陀佛,專頂禮讚歎阿彌陀佛。」

Namo Amituofo!

February 27, 2025

Feb. 27, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

148. Reciting the Name of Guanyin Bodhisattva for Rebirth Still Relies on Amitabha Buddha’s Vows (continued)

3. When assisting such a person near his end-of-life, should one recite Amitabha Buddha’s Name or Guanyin Bodhisattva’s name?

At the time of passing, one should recite Amitabha Buddha’s Name (Namo Amituofo) to assist, rather than reciting Guanyin Bodhisattva’s name.

Regardless of the individual’s usual practice—whether they chant mantras, recite the name of Ksitigarbha Bodhisattva, or study other scriptures—the practice of assisting someone at their time of passing is always centered on reciting Amitabha Buddha’s Name.

Amitabha Buddha possesses the wisdom to manifest without obstruction, and Guanyin Bodhisattva will undoubtedly accompany Amitabha Buddha in appearing to guide the individual. In such cases, Guanyin Bodhisattva will speak soothing words to comfort and encourage faith, helping to remove any inner obstacles the individual may have.

If someone has been reciting Guanyin Bodhisattva’s name to seek rebirth in Amitabha Buddha’s Pure Land, this intention is not separate from Amitabha Buddha. Therefore, regardless of human inclinations or personal views, we should act in accordance with the Dharma. Assisting by directly reciting Amitabha Buddha’s Name is sufficient and most appropriate.

(to be continued tomorrow)

148 念觀音聖號往生,仍不出彌陀願力 (續)

第三個問題,臨終助念,仍是念彌陀名號,不必念觀音名號。不管這個人平常 修什麼法門,是念咒、念地藏王菩薩,還是念別的經典,臨終統統以彌陀名號來助念。阿彌陀佛當然有無礙的智慧來顯現,觀世音菩薩也一定隨同佛來顯現;那麼觀世音菩薩就會軟言相慰,令生信心,消除心中的障礙。這個人念觀世音菩薩是要求生阿彌陀佛淨土,不是和阿彌陀佛隔開了。所以,不管凡夫情見如何,現在我們以法來相見,直接念阿彌陀佛的名號就可以。

Namo Amituofo!

February 26, 2025

Feb. 26, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

148. Reciting the Name of Guanyin Bodhisattva for Rebirth Still Relies on Amitabha Buddha’s Vows (continued)

2. What is the difference between reciting the Name of Amitabha Buddha and the name of Guanyin Bodhisattva?

The difference lies in their roles and priorities—what can be called principal versus secondary or primary versus auxiliary. Amitabha Buddha is the central figure of the Pure Land and the master of the Land of Bliss. Guanyin Bodhisattva, on the other hand, serves as his attendant or assistant. Reciting the Name of Amitabha Buddha is directly supported by Amitabha’s Fundamental Vow, and one is embraced and illuminated by his infinite light.

The assertion that reciting the name of Guanyin Bodhisattva can also lead to rebirth is based on the unity of Guanyin Bodhisattva and Amitabha Buddha. The assurance of rebirth does not arise solely from reciting the name of Guanyin Bodhisattva but is ultimately grounded in Amitabha Buddha’s Fundamental Vow.

As Master Shandao states in the Commentary on the Contemplation Sutra, “"All ordinary beings, whether good or evil, who achieve rebirth in the Pure Land do so by relying entirely on the great vow power of Amitabha Buddha as the augmentative condition/ cause."

This means that even if one recites the name of Guanyin Bodhisattva and achieves rebirth, it is still through the great vow power of Amitabha Buddha as the augmentative condition.

Thus, understanding the distinction between principal and auxiliary is essential. If one insists on separating Guanyin Bodhisattva from Amitabha Buddha, it reflects a deviation from proper knowledge and views, leading to confusion about what is definitive and non-definitive.

(to be continued tomorrow)

148 念觀音聖號往生,仍不出彌陀願力 (續)

第二個問題,這樣的話,念彌陀聖號和觀音聖號有什麼區別呢?區別就是正旁、主次不同。所謂正旁,就是南無阿彌陀佛為主,他是極樂淨土的主人;觀世音菩薩是脅侍。念阿彌陀佛的名號,有彌陀的本願來保障,也有彌陀的光明來攝取。說念觀音菩薩也一定往生,是在「觀世音菩薩和阿彌陀佛一體的」這個基礎上來談的。「一定往生」,不是定在念觀世音菩薩,而是定在阿彌陀佛的本願。

如善導大師《觀經疏》所說的:一切善惡凡夫得生者,莫不皆乘阿彌陀佛大願業力為增上緣。也就是說,念觀世音菩薩能往生,仍然是以阿彌陀佛大願業力為增上緣,這樣理解才正確。所以要分清正旁、主次。如果一定要把觀世音菩薩和阿彌陀佛分開,這不是正知正見,就有所謂的定和不定了。

Namo Amituofo!

February 25, 2025

Feb. 25, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

148. Reciting the Name of Guanyin Bodhisattva for Rebirth Still Relies on Amitabha Buddha’s Vows

In practicing the Pure Land teaching, some individuals feel a particularly deep connection with Guanyin Bodhisattva (Avalokitesvara Bodhisattva). As a result, they choose to recite the name of Guanyin Bodhisattva to seek rebirth in the Pure Land, rather than reciting the name of Amitabha Buddha. This raises three questions:

1. Can they achieve rebirth?

2. If rebirth is possible, what is the difference between reciting Amitabha Buddha’s Name and reciting Guanyin Bodhisattva’s name for this purpose?

3. When assisting such a person near his end-of-life, should one recite Amitabha Buddha’s name or Guanyin Bodhisattva’s name?

1. Can they achieve rebirth?

If the individual truly aspires for rebirth, reciting the name of Guanyin Bodhisattva will undoubtedly enable them to achieve it. The reason is due to the profound compassionate vows of Guanyin Bodhisattva. Guanyin Bodhisattva responds to the cries of sentient beings and alleviates their suffering. Even if sentient beings do not initially wish for rebirth, Guanyin Bodhisattva gradually guides and leads them to the Western Pure Land. How much more so for those who already wish for rebirth? This aspiration aligns with Guanyin Bodhisattva’s heart of great compassion. Consequently, Guanyin Bodhisattva will certainly accompany Amitabha Buddha to guide the individual to the Pure Land at the time of passing.

Additionally, while ordinary beings may perceive the Three Saints of the West (Amitabha Buddha, Guanyin Bodhisattva, and Mahasthamaprapta Bodhisattva) as three distinct sacred beings, from the perspective of Buddhas and Bodhisattvas, they are one in essence. Guanyin Bodhisattva is a compassionate emanation of Amitabha Buddha. Therefore, reciting the name of Guanyin Bodhisattva with a genuine aspiration for rebirth will undoubtedly lead to rebirth. There is no need for doubt.

(to be continued tomorrow)

148 念觀音聖號往生,仍不出彌陀願力

修學淨土法門,有人或與觀世音菩薩緣分特別深,因此以念觀音聖號來求生淨土,而不是念彌陀聖號,那麼這就衍生三個問題:(一)、能否往生? (二)、如果能往生,就往生淨土這件事,念彌陀聖號和念觀音聖號有什麼區別? (三)、如果為此人臨終助念,是念彌陀名號還是念觀音名號?

第一個問題,如果真的願意往生,念觀音聖號也肯定能往生。道理何在呢?是觀世音菩薩的廣大悲願。觀世音菩薩尋聲救苦,即便眾生不願意往生,觀世音菩薩也會慢慢度化,引導到西方極樂世界;何況本身就願意往生,這就和觀世音菩薩大慈大悲的本心相契合,一定會與阿彌陀佛一道在臨終時來接引。再者,以凡人來看西方三聖是三位不同的聖人,但是以佛菩薩的境界,他們是一體的,觀世音菩薩是阿彌陀佛的慈悲化身。所以,念觀音菩薩,真實願往生,是肯定可以往生的,不用懷疑。

Namo Amituofo!

February 24, 2025

Feb. 24, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

17. The Infinite Life Sutra - Strive to Escape and Reach the Way (continued)

Question 17.02: Some people say, "It’s not easy to attain rebirth in the Pure Land. If it were, why are there so many people seeking rebirth; but so few actually achieving it?"

Answer: The phrase "so easy to reach that no one is unable to go there" highlights a characteristic of the Pure Land school. The difficulty in attaining rebirth isn’t because it’s hard to achieve; but, rather because it’s too easy! This leads to an inability to believe in the teaching that "all sentient beings who recite Amitabha Buddha's Name will certainly attain rebirth."

Many practitioners cling to the idea of relying solely on their own efforts to sever delusions and attain enlightenment, and disregard the Fundamental Vow of Amitabha Buddha. They impose limitations upon themselves, establish their own criteria, and eventually lose their aspiration for rebirth because they feel they cannot meet these "standards."

In reality, there isn’t a single sentient being within the ten directions who cannot attain rebirth. The number of those who should attain rebirth is immeasurable and boundless. However, the actual number of people who achieve rebirth is exceedingly small. Compared to those who could potentially attain it, the proportion is almost zero, like a finite numerator divided by an infinite denominator. Thus, it is said that "it is so easy to reach that no one is unable to go there."

17. 《無量壽經》超絕橫截 (續)

17.2 問:有人說,「往生淨土是不容易的,不然怎麼求生的人多、往生的人少?」

答:「易往而無人」,「易往」是淨土宗的特色,「無人」不是因為往生太難,而是因為往生太容易,不能相信「眾生稱念,必得往生」;行人多執自力斷證理念,漠視彌陀本願,自我設限,自立章程,終因不達「標準」而退失願生心。

十方眾生無一不能往生,應往生者可說無量無邊,然而實際往生的人數卻很有限。實際往生人數與應往生人數相比,幾乎為零,如有限分子比無窮大分母,所以說「易往而無人」。

Namo Amituofo!