Vancouver Pure Land Buddhism: May 2026

Tuesday, 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

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

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

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

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

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!

Wednesday, 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!

Tuesday, May 5, 2026

May 5, 2026

Important Knowledge in the Pure Land Teaching

淨土小常識

14. The Profound Meaning of the Fifty-Three Buddhas (1 /4)

The Infinite Life Sutra says:

“The Buddha said to Ananda: In the distant past, immeasurable, inconceivable, boundless kalpas ago, there appeared in the world the Tathagata Dipankara (Lamp-Light Buddha). He taught and delivered immeasurable beings, enabling them all to attain the Way, and then he entered parinirvaṇa. Next there was a Tathagata named Guangyuan (Far-Radiant Buddha), next Moon-Light Buddha… In this way these Buddhas (fifty-three in total) have already passed. After them there was

a Buddha named Lokesvararaja Tathagata (World-Sovereign King Buddha)…”

In this sutra, the World-Sovereign King Buddha is not mentioned immediately; instead, fifty-three Buddhas are first listed. What is the significance of this?

(1) To reveal the vastness of the Buddha’s wisdom, which completely knows the Pure Lands of the Buddhas of the three times.

The fifty-three Buddhas represent all Buddhas of the past, present, and future. Even though the time periods are extremely distant, Shakyamuni Buddha knows them all without exception. Later in the text it says that the World-Sovereign King Buddha “expounded in detail two hundred and ten billion Buddha-lands”; this expresses the same idea.

(to be continued tomorrow)

181 五十三佛之深意 (1 /4)

《無量壽經》說：「佛告阿難：乃往過去久遠無量不可思議無央數劫，錠光如來興出於世，教化度脫無量眾生，皆令得道，乃取滅度。次有如來名曰光遠，次名月光……如此諸佛（五十三佛），皆悉已過。爾時次有佛，名世自在王如來……。」

本經不直說世自在王佛，而先舉出五十三佛，這有什麼含義？

（一）顯明佛智廣大，徹知三世諸佛淨土。五十三佛代表三世一切諸佛，即使時節久遠，釋尊也無不了知，下文世自在王佛「廣說二百一十億諸佛剎土」也是此意。

Namo Amituofo!

May 4, 2026

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

淨土短文 (一)

14. “Good” is divided into two types: conditioned good (with outflows) and unconditioned good (without outflows).

Conditioned good refers to goodness that still contains defilements and is therefore conditioned. It does not accord with the true nature of reality (Dharma-nature). Because it involves intentional effort and imperfect mental processes, it is still mixed with “outflows” of greed, anger, and delusion; as well as inversion, falsity, and unreliability. Hence, its merit is not genuine or ultimate.

Unconditioned good refers to goodness that is unconditioned and accords with the Dharma-nature. It is free from imperfect effort or fabrication. An example is the Name of Amitabha Buddha.

● From the side of sentient beings (the practitioner), the Name functions as the essential body of the Dharma of rebirth; by exclusively reciting Namo Amitabha Buddha one directly attains birth in the Pure Land.

● From the side of the Dharma (Amitabha’s liberating activity), the Name functions as the essential body of the Dharma that saves sentient beings. The exclusive recitation of Namo Amitabha Buddha carries out the work of delivering beings.

Thus, Namo Amitabha Buddha contains the infinite power of Amitabha’s 18th Vow. It alone accomplishes our rebirth and performs the work of universal liberation.

14. 善，分有漏善和無漏善。

有漏善，即有為。不順法性有造作，如漏貪瞋癡，顛倒、虛偽，不實功德。

無漏善，即無為。隨順法性無造作，如彌陀名號，機是往生法體，稱名獨達；法是度生法體，名號獨運。

Namo Amituofo!

May 3, 2026

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 35:

Just now I heard the Master say that if we exclusively recite “Namo Amitabha Buddha,” we immediately receive the benefit of Amitabha Buddha’s never-abandoning embrace, and our rebirth is already decided. How is this different from what people commonly say about attaining rebirth at the moment of death?

Answer to Q35 :

A person who, at this very moment, entrusts himself to Amitabha’s deliverance

and exclusively recites Namo Amitabha Buddha ; that person’s rebirth is already settled. It is not something that is only decided at the time of death.

At the end of life, even if one is lying on a sickbed, suffering physically and mentally, and unable to recite Namo Amitabha Buddha, one will still be reborn. One’s mind will remain calm and at ease; there will be no fear, anxiety, or uneasiness simply because one cannot do the recitations..

If that were not the case, it would indicate that the Dharma one previously heard was not heard sufficiently, and the faith was also insufficient.

Therefore, in the Pure Land teaching it is important to understand the principle of Amitabha Buddha’s deliverance.

However, some people may understand the principle and yet still feel uneasy. Even so, Amitabha Buddha is still bestowing his supportive power upon us—removing our obstacles and bringing peace to our minds. Thus, we should simply continue to exclusively recite Namo Amitabha Buddha; and naturally Amitabha’s support will be present. There is no need to worry or be anxious.

35問：剛才聽師父講，要是現在稱念「南無阿彌陀佛」這句名號，就蒙受無量壽佛攝取不捨的利益，現在就決定往生，那麼與一般人所說的臨終往生有什麼區別？

答：當下信受彌陀救度而一向專稱彌陀佛名永不改變的那種眾生，他的往生是在他當下接受的時候決定下來的，不是等到臨終那個時候才決定的。臨終即使躺在病床上身心痛苦、念不出佛，也照樣往生，而且內心也安穩，不會因為念不出佛就有恐懼、掛礙、不安什麼的，不會。否則，表示當初所聽聞的是聞不足，信也不足。

所以，淨土法門要瞭解阿彌陀佛救度的原理。

不過，有的人原理瞭解了，但是心仍不安，即便如此，阿彌陀佛也時時刻刻在加被我們、排除我們的障礙、使我們心安。所以，我們只要一向稱名，自有彌陀的加被，其他那些掛礙不用去擔心。

Namo Amituofo!

May 2, 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 68:

Who are the people that must rely on assisted recitation in order to attain rebirth, or to have assurance of rebirth?

Answer to Q68

These six kinds of people need assisted recitation in order to be assured of rebirth:

1. Those who have not studied Buddhism.

2. Those who do not recite Amitabha Buddha’s Name.

3. Those who do not aspire to be reborn in the Pure

4. Those whose aspiration for rebirth is not sincere.

5. Those who practice miscellaneous practices (rather than the exclusive recitation of Namo Amitabha Buddha).

6. Those who have heavy doubts.

68問：哪些人必須助念才能往生或才有把握往生？

答：一、沒有學佛的人。

二、不念佛的人。

三、不求往生的人。這三種人必須助念。

四、願生心不真的人。

五、雜行人。

六、疑心重的人。

這三種人也須助念，往生才有把握。

Namo Amituofo!

May 1, 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

A friend who never says ‘no’ will never abandon me. No matter how great or small the difficulties, our hearts are held fast by the unchanging, diamond-like grace of Amitabha Buddha. It is an unceasing love that will be your lifelong companion.

一個永遠不會說不的朋友，從未離開我。無論大小困難，我們的心都持守那金剛不變的佛恩。永不止息的愛，作你一生的朋友。

Namo Amituofo!

April 30, 2026

Apr. 30, 2026

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

慧淨法師之「人生之實相」

I am the foremost among sinners. Those of the last age, whether monastic or lay, should carefully reflect upon their own conditions.

我是罪人之首。末代道俗，善能思量己分。

Namo Amituofo!