其內部提供的一本書籍「以戒莊嚴」中提到寺廟設計時跳脫傳統寺廟這部份，是因為佛教是一種生活的態度，你面對生活的時候，你的態度是什麼?你面對生命的時候，你要用什麼樣的認識和價值觀去作判斷?而不是去信仰一個外在的對象，然後自己不須要做任何調整，學佛者應該知道，佛法是生命的智慧，生活不能離開佛法。
住持 慧光和上 是美國加州大學的畢業生，為了弘法利生，放棄原先的行醫計畫。
是星雲法師的徒弟，也是大陸深圳弘法寺 禪門泰斗本煥老和尚的弟子，成為臨濟宗四十五代傳人。
本人對於佛教沒有深入研究，只是恰巧經過 菩薩寺時入內參觀，對於菩薩寺打破佛教寺廟傳統建築這點感到佩服。
鳩摩羅什大師曾開示說，凡是要明了「空性」，就必需先明白「無常」，因為無常是觀照空性的初門。因為是初門，所以叫作無常，若已達到究竟，則稱之為空。雖然它們探索實相的宗旨是相同的，然而因觀照的境界有粗細，才分別為淺與深的差別。這怎麼說？所謂「無常」就是說世間一切有為法（指任何存在事物），念念中都不住。所謂「不住」只是針對「法能維繫安住」這樣的觀念，雖除去「法能久住」的顛倒執著，然而尚未明了「法是無住的」實相，是粗淺的無常義而已！尚未達到法最終極的實相義。於現在這一念間，若能令法維繫安住，則後面也應該安住。若現在安住、後來也安住，則始終無變。始終無變，根據我們對事物的實際經驗觀察，則不是這樣。因為法在住的時候，並不安住，所以我們才發現它之後的消逝。住即不住，才是真正的無常啊！眾生原本以為，住在當下的法有實質，現在領悟到它是無住的，就沒有實質的法，沒有實質的法就是畢竟空（也就是說一切因緣所生法如幻有，但本性空寂不生不滅）。畢竟空才是無常究竟微妙的宗旨，所以說畢竟空是無常的真實義。
註：住，可解釋成在時空中維持停留的意思，或在時空中不遷流變化而停止。
Venerable Master Kumarajiva had taught in the past that a practitioner of the Dharma who wishes to understand “emptiness” must first understand “impermanence.” This is because impermanence the first entrance to the contemplation of emptiness. Since it is the first door, thus it is called “impermanence”. Once a person has reached the ultimate, it is called “emptiness”. Although their aims to explore the reality are the same, however due coarse and subtle objects of contemplation, therefore there is a difference between shallow and profound wisdom. How is this so? The so-called “impermanence” means that all worldly samskara dharmas (refer to any existing things that has been put together or created) in the moments of time do not dwell. This so-called “non-residing” just aims at the view that “all dharmas are able to maintain and dwell.” Although it removes the attachment to the delusion that “a dharma can forever reside,” however, people are still not clear about the reality that “all dharmas are reside-less.” Therefore, this is only the superficial meaning of impermanence! It has not yet reach the ultimate meaning of reality., If a dharma is able to maintain and reside in the present moment of time, it should also be able to reside in the latter. If it presently resides and later also resides, then always there are no changes. Things without changes always, according to our observation in actual experience of things, this is not the case. Since a dharma which resides in time does not dwell, that is why we discover it disappears at a after time. Therefore, that which resides does not reside, this is the reality of impermanence! All sentient beings originally view a dharma that resides in the present moment has a real substantial essence, but now realizing that it is reside-less and thus it has no real substantial essence. A dharma having no real substantial essence; this is called atyanta-sunyata or “ ultimate emptiness”. Ultimate emptiness is the absolute subtle purpose of the teachings of impermanence; therefore, one can say the true meaning of impermanence is ultimate emptiness.
