May 12, 2026

May 12, 2026 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 60: Genes for Perfect Enlightenment (4/ 5 continued) 

The Sudden Manifestation of the Dharma Body 

Fourth, “the Dharma Body suddenly manifests; therefore it is called transformation-birth.” Upon rebirth in the Land of Bliss, one is born by transformation in the flower of Perfect Enlightenment. Without relying on cultivation or severing of delusions, the Dharma Body instantly appears. Like beings born by transformation in the world, one suddenly comes into being from non-being, inwardly and outwardly complete, and lacking nothing. 

Rebirth in the Land of Bliss is “birth by transformation in the flower of Perfect Enlightenment.” It does not depend on personal cultivation or on cutting off delusions. It does not rely upon eliminating the delusion of views, thought, dust-like delusion, or fundamental ignorance. Thus, one is naturally born by transformation, and the Dharma Body immediately manifests. It is like transformation-birth within the three realms and six paths: suddenly appearing

from non-existence, fully endowed inwardly and outwardly, without any deficiency. 

The Infinite Life Sutra says: “Within the seven-jeweled lotus flowers, they are naturally born by transformation. In a brief instant, their bodily marks, radiance, wisdom, and merits are fully accomplished, just like those of the bodhisattvas.” Although in this world one may be an ordinary being, once one exclusively recites Namo Amitabha Buddha and attains rebirth, the external bodily radiance and the inner wisdom and virtues are accomplished in a single instant — equal to those of great bodhisattvas. 

Whether it is the Land of Ultimate Bliss, the lotus of Amitabha’s Perfect Enlightenment, or the six-character phrase Namo Amitabha Buddha; all have been accomplished by Amitabha for the sake of sentient beings in the ten directions. 

(to be continued tomorrow) 

60. 基因喻 (續 4 /5) 

♦ 法身頓現 

第四，法身頓現，故說化生 —— 往生極樂，正覺花生，不藉修斷，法身頓 現。如世化生，無而忽有，內外具足，無有缺少。 

往生極樂是「正覺華化生」，不假修持、斷惑，也就是說不假借其他的修行 功用來斷除見惑、思惑、塵沙惑、無明惑，所以自然化生，當下法身立即顯現 ，好像我們三界六道的化生，無而忽有，而且內心、外相一切具足，無有缺 少。 

《無量壽經》說：「七寶花中，自然化生。須臾之頃，身相光明，智慧功德，如 諸菩薩，具足成就。」雖然在此界是凡夫，但是一旦念佛往生，外在的身相光 明、內心的智慧功德，都是剎那就具足成就的，而且和大菩薩都一樣。 

那麼，極樂世界也好，阿彌陀佛的正覺蓮花也好，阿彌陀佛這句六字洪名 也好，都是阿彌陀佛為十方眾生所完成的。

Namo Amituofo! 

May 11, 2026

May 11, 2026

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 60: Genes for Perfect Enlightenment (3 /5 continued) 

Rebirth [in the Pure Land] is a Birthless Birth 

Second, rebirth [in the Pure Land] is a birthless birth; which is referred to as a “birth by transformation”. This type of birth is brought about by Amitabha’s pure Primal Vow. It is a birth transformed from within the Buddha’s Flower of

Enlightenment, not one of the illusory births in samsara. It is a non-birth that we speak of as a transformation birth. 

Non-arising Yet Manifesting Birth 

Third, “non-arising yet manifesting birth”; this is called transformation birth. The flower of Perfect Enlightenment blossoms and gives birth; it is unborn and undying. Though unborn, it manifests birth, with all marks and characteristics perfectly present. The adornment of these marks is itself the Dharma Body. Because it is unborn yet manifests birth, it is called transformation-birth. 

Amitabha Buddha is the Dharma Body, neither arising nor ceasing. Therefore, the lotus of Amitabha’s perfect Enlightenment is likewise unborn and undying. Though unborn, it manifests birth, and all features are perfectly complete. As Tanluan said, “The adornments of marks and characteristics are precisely the Dharma Body.” Hence, “non-arising yet manifesting birth; it is called transformation birth.” 

(to be continued tomorrow) 

60. 基因喻 (續 3 /5) 

♦ 生即無生 

第二，生即無生，故說化生 —— 既是正覺花生，此生非實生，即是彌陀清淨 本願無生之生。非實生故，說為化生。 

既然是「正覺華化生」，就不是三界六道輪迴的生，而是彌陀清淨國土無 生之生，所以說「生即無生，故說化生」。 

♦ 無生現生 

第三，無生現生，故說化生 —— 正覺花生，無生無滅；無生現生，諸相宛然； 相好莊嚴，即是法身。無生現生，說為化生。

阿彌陀佛是法身，不生不滅，所以，阿彌陀佛的正覺蓮花也是無生無滅的 ，無生現生，而且眾相圓滿，曇鸞大師說「相好莊嚴即是法身」，故「無生現生， 故說化生」。 

Namo Amituofo! 

May 8, 2026

May 8, 2026

Important Knowledge in the Pure Land Teaching 

淨土小常識 

181. The Profound Meaning of the Fifty-Three Buddhas (continued 4 /4) 

Only Bodhisattva Dharmakara, described as “lofty in ability, courageous, wise, and surpassing the world;” generated a compassion that surpasses all sages and saints, great or small. With this compassion he vowed to save sinful beings who even other Buddhas could not rescue. 

Not only did the vows he made in the causal stage surpass those of other Buddhas; when he attained Buddhahood, he became the King of all Buddhas, praised by the Buddhas throughout the ten directions. 

If Bodhisattva Dharmakara had not stepped forward to make vows on our behalf, then with our inferior capacities and karmic nature, we would in the future, through immeasurable kalpas, continue just as in the past—missing the deliverance of the Buddhas again and again, never finding a way out. 

This is something we must clearly recognize, awaken to, and contemplate with great seriousness.

唯有法藏菩薩「高才勇哲，與世超異」，以超越一切大小諸聖的悲心，要 救度諸佛救不了的罪惡眾生。不僅因地所發誓願超越諸佛，果上成佛也是諸 佛之王，為十方諸佛所讚歎。 

如果沒有法藏菩薩站出來為我等發願，以我們這樣的劣根種性，未來無 量大劫又將會像過去一樣漏於諸佛救度，永無出頭之日，這是我們要知警覺 而慎重考慮的地方。 

Namo Amituofo! 

May 10 2026

May 10 2026

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 60: Genes for Perfect Enlightenment (2 /5 continued) 

Those who are born by transformation are practitioners who have faith in and accept Amitabha’s deliverance, and exclusively recite Namo Amitabha Buddha. They are reborn by transformation, emerging from the lotus flower of Amitabha’s perfect enlightenment and beholding the Buddha at once. 

The other type of birth is womb-born. According to the Larger Sutra, those who doubt the Buddha’s wisdom and deliverance are born in womb-like lotus buds. However, they believe in retribution and reward for their actions, have generated bodhicitta, practiced the Six Paramitas, and dedicated such merits to rebirth in the Pure Land. 

As Bodhisattva Nagarjuna points out in his Chapter on the Easy Path, “If one nurtures meritorious roots but doubts [Amitabha’s wisdom], the lotus flower in which one is reborn [in the Pure Land] will not immediately open. In contrast, if

one’s faith [in Amitabha] is pure, one’s flower of rebirth immediately blooms and one sees Amitabha.” 

(to be continued tomorrow) 

60. 基因喻 (續 2/5) 

「化生」指信受彌陀救度、專稱彌陀名號，一旦往生極樂淨土就從彌陀的正覺 華化現出來，不需經過多少的時間才花開見佛。 

「胎生」就是指對於阿彌陀佛的救度有所懷疑，可是相信有因果報應，而發菩 提心，廣修六度，功德迴向往生極樂，這個都是在胎宮裏面。龍樹菩薩在《易 行品》說：「若人種善根，疑則花不開；信心清淨者，花開則見佛。」

Namo Amituofo! 

May 9, 2026

May 9, 2026

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻

Metaphor 60: Genes for Perfect Enlightenment (1 /5) 

According to genetics, our parents’ genes pass on to us and future generations. With Amitabha, the perfectly enlightened one as our parent, and through transformation birth via the Buddha’s Lotus Flowers of Enlightenment, what else would we become except perfectly enlightened beings? There are four implications of rebirth in the Land of Bliss by transformation: 

Rebirth [in the Pure Land within a womb] is utterly different from a womb-birth [in the world of samsara]. 

First: Rebirth in the Pure Land is not a birth from a womb (as in the case of mammals in samsara). The Infinite Life Sutra refers to two kinds of birth in the Land of Bliss: womb-born and rebirth by transformation. 

The former, however, is unlike birth from a womb as in the Three Domains and Six Realms, where beings are born in one of the four ways: in wombs, eggs, moisture, or by transformation. Those who are womb-born in the Land of Bliss refers to those reborn within a lotus flower, without being able to behold the Buddha or hear the Dharma for quite a while. Metaphorically it is like a baby still dwelling inside its mother’s womb and not yet ready to be born. The lotus flower in this case is called a lotus womb or lotus palace. 

Why are some of the inhabitants of the Land of Bliss womb-born and the others born by transformation? 

(to be continued tomorrow) 

60. 基因喻 (1/5) 

基因學認為，父母有什麼樣的基因，就會遺傳給子子孫孫。我們以阿彌陀佛 的正覺蓮花做為母胎、做為父母，從阿彌陀佛的正覺蓮花化生，當然除了跟 阿彌陀佛同一正覺以外，還會成為什麼呢？ 

極樂「化生」的四種含意 -

♦ 簡非胎生 - 第一，並非胎生，故說化生 ——《大經》說「疑惑胎生」。龍樹《易 行品》言：「若人種善根，疑則華不開；信心清淨者，華開則見佛。」 

《無量壽經》裏談到「胎生」跟「化生」，這個「胎生」跟三界六道胎、卵、濕、化 的胎生是不一樣的，而是指在蓮花裏面，當下不能花開見佛聞法，好比在母 親胎中還沒有出生，所以比喻為胎生。「胎」也叫花胎、胎宮。極樂世界胎生跟 化生的因是什麼呢？ 

Namo Amituofo! 

May 7, 2026

May 7, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

181. The Profound Meaning of the Fifty-Three Buddhas (continued 3 /4) (3) To show that Amitabha’s vows surpass those of all other Buddhas. 

The many Buddhas listed earlier serve as examples and references for the vast vows later made by Bodhisattva Dharmakara. Their mention prepares the ground for Dharmākara’s eventual attainment of Buddhahood.

(4) To show that Amitabha Buddha is the sole savior for ordinary, deluded beings. 

From the distant past onward, every Buddha who appeared in the world taught and delivered immeasurable beings, enabling those whose wholesome roots had matured to attain liberation. However, the sutra says: “All these Buddhas have already passed.” Yet we ourselves have again and again missed the opportunity to be saved by these Buddhas. 

(to be continued tomorrow)

181 五十三佛之深意 (續 3 /4) 

（三）顯明彌陀誓願超越諸佛。前面列舉這麼多佛，都是為法藏菩薩超發弘 願提供參考範本，都是為法藏菩薩成佛作鋪墊。 

（四）顯明阿彌陀佛是凡愚眾生的唯一救主。過去久遠以來每尊佛出世， 都會教化度脫無量眾生，善根成熟者也都得到解脫。然而「如此諸佛，皆悉已 過」，我們卻一次又一次地漏於諸佛救度。

Namo Amituofo! 

May 6, 2026

 May 6, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

181. The Profound Meaning of the Fifty-Three Buddhas (2 /4) 

(2) To reveal that Bodhisattva Dharmākara is actually an ancient Buddha from the remote past, not someone who first aroused the Bodhi-mind only during the time of the World-Sovereign King Buddha. 

Therefore, in order to indicate that enlightenment and Buddhahood had already been realized in the distant past, the Infinite Life Sutra does not directly introduce the World-Sovereign King Buddha. Instead, through the presentation of the fifty-three Buddhas, it shows that Amitabha Buddha, like these Buddhas, has throughout countless kalpas manifested the practices of cultivation, attainment of enlightenment, and the teaching and liberation of sentient beings. 

Out of great compassion, Buddhas repeatedly manifest the process of making vows, cultivating practice, attaining enlightenment, and delivering beings. In the same way, Shakyamuni Buddha is said to have returned to the Sahā world eight thousand times. 

Regarding these fifty-three Buddhas, because of differences among translations of the sūtra, there are variations in both the number and order in which they appear. For example, in the Assembly of the Tathagata of Infinite Life, the World-Sovereign King Buddha is listed before the fifty-three Buddhas; whereas, in the Infinite Life 

Sutra he appears after them. Whether placed before or after, the intention is the same: to show that Amitabha Buddha attained Buddhahood long ago, and that because his compassion is inexhaustible, he repeatedly manifests himself and repeatedly makes vows in order to save boundless numbers of sentient beings throughout the ten directions and the three times.

(to be continued tomorrow) 

181 五十三佛之深意 (續 2 /4) 

（二）顯明法藏菩薩乃是久遠之古佛，絕不是世自在王佛時才初發菩提心 的新佛。因此，為示久遠之昔已證悟成佛，《無量壽經》不直接提「世自在王 佛」，而是通過五十三佛的鋪陳，顯明阿彌陀佛同此諸佛一樣，累劫示現修 行、成道、教化眾生。佛之大悲，示現一再地發願修行、成道、度化眾生，如同 釋尊亦往返娑婆八千次。 

關於此五十三佛，因譯本不同，在數量及次序上也有不同的說法。若對照 《無量壽如來會》，世自在王佛位列五十三佛之前，而在《無量壽經》則置於五 十三佛之後。一前一後，無非都在顯示阿彌陀佛很早就已成佛，是因悲心無 盡，為了救度三世十方無邊的眾生，才屢次示現、屢次發願。 

Namo Amituofo!