September 4, 2025

Sept. 4, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 40: Shooting Arrows at the Ground

A metaphor in the Mahaprajna-paramita Sutra (the Large Perfection of Wisdom Sutra) says, “If you shoot an arrow at an object, you will either hit or miss the target; but, if you shoot an arrow at the ground, you can never miss.” Accordingly, an archer who aims at the ground never misses his mark even if he fires a hundred arrows with his eyes closed. However, if he aims at an object, he will find it very difficult to hit the target unless he is a master of archery.

40. 向地射箭喻

《般若經》有個譬喻：「如以箭射物，或中或不中；以箭射地，無不中者。」向 地面射箭，能不能中？一定百發百中，即使眼睛閉著，也必中無疑。但如果向 目標物射箭的話，那就困難了，如果不是射箭高手的話，就不能射中目標。

Namo Amituofo!

August 20, 2025

Aug. 20, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 39: Five Hundred Zillion Specks of Dust Kalpas (continued)

In short, five hundred zillion specks of dust Kalpas have passed since Bhikkhu Dharmakara became Amitabha Buddha. After such a long time, we are still lingering in the Three Realms, without rebirth in the Land of Bliss. Based upon this teaching, we can see how difficult it is for us to be liberated from Samsara.

It is extremely difficult for us to attain liberation if we rely on self-power to practice the Dharma, to subdue our afflictions and to settle our karmic debts. After all, we are weak-minded, feeble beings. In fact, all we have is the capacity to commit tainted deeds, without any ability to cultivate true virtues and merits. As a result of our self-power practices, we are doomed to drift in the sea of suffering in the six realms forever. On the other hand, by reliance on the great power of Amitabha’s vow, our achievement of Buddhahood is assured. This is the meaning of “If we don’t aspire to be reborn in the Pure Land in this life and, missing the chance of rebirth there, no amount of remorse can save us from samsara.”

Master Yinguang has this insightful saying, “To be born as a human being in the next life is more difficult than to attain rebirth (in the Land of Bliss) at the end of this life.” This is because our end-of-life rebirth in Amitabha’s Pure Land is assured as long as we aspire to be reborn there by exclusive recitation of Amitabha Buddha’s Name. In contrast, gaining rebirth in the realm of human beings is dependent on one’s abiding fully by the Five Precepts. Frankly speaking, however, most of us cannot uphold these precepts in a pure fashion.

39. 五百塵點劫 (續)

阿彌陀佛成佛以來，已經有這麼長久的時間了，而這麼長的時間，我們都 還沒有往生極樂，也還沒有出離三界，可見輪迴之難以解脫。 而難以解脫，是因為我們都靠自己的力量來修行，靠自己的力量降伏煩 惱、償還業債。可是，我們畢竟沒有什麼力量，我們只有造業的力量，沒有修 行的力量，所以，靠自力就註定永遠漂泊在六道苦海當中；靠他力的話，他力 是現成的，所以，「不向此生生淨土，投胎一錯悔時難」。印光大師形容得很好 ，「來生做人，比臨終往生還難」，因為臨終往生是現成的，只要願生彌陀淨 土、專稱彌陀佛名，往生即已決定；來生想要再做人，要五戒具足，老實講，我 們本身五戒大多是不清淨的。

Namo Amituofo!

August 19, 2025

Aug. 19, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 39: Five Hundred Zillion Specks of Dust Kalpas

Gone astray from the path to the Land of Bliss, we are trapped in the Saha World. How long have we been wandering around aimlessly?

If we don’t aspire to be reborn in the Pure Land in this life,

And miss the chance for rebirth there, no remorse can save us from samsara.

The above four lines come from different verses. That’s why they don’t rhyme properly. They are, however, complementary in meaning. Here is an explanation of them.

“Gone astray from the path to the Land of Bliss” - We have yet to arrive in the Land of Bliss. That means we are still trapped in endless reincarnations in the six realms of the Saha World”. Hence, the question that follows:

“How long have we been wandering aimlessly?”

As far as their original modes of being are concerned, Shakyamuni and Amitabha Buddha attained perfect enlightenment a very long time ago. Since then, by virtue of Shakyamuni Buddha’s teaching of Amitabha’s deliverance, countless sentient

beings have been liberated from the six realms and attained Buddhahood in the Land of Bliss.

In the Lotus Sutra, there is an incredible metaphor, known as the “five zillion specks of dust kalpas”, depicting the unimaginably long time since Amitabha’s attainment of Buddhahood. In other words, we have been drifting in the Saha World even though the Buddha attained enlightenment a very long time ago. How long exactly is five zillion specks of dust kalpas? Inconceivably long! Let us see what the Lotus Sutra says about it.

“Imagine there are five hundred thousand million kotis of nayutas (i.e. zillion) of Asamkhyeya (innumerable) numbers of worlds. When they are all ground into fine specks of dust, is it possible for anyone to know their exact number? Impossible!

Imagine there was a man who picked up one speck of dust from the ground earth made from five hundred thousand million kotis of nayutas of Asamkhyeya worlds, and carried it until he had passed fifty hundred thousand zillion worlds and were then to deposit that speck of dust there; and if he were to continue on further in that way, until the entire amount of ground earth in all those worlds was used up.

Can you figure out exactly how many worlds in the cosmos that this man has passed through during such a voyage? It’s mind-boggling!

Now, imagine further that all the worlds so traveled are also crumbled into dust. If every speck of the dust is regarded as one kalpa, the total number of kalpas would be uncountable and is simply named the “five zillion specks of dust kalpas”.

(to be continued tomorrow)

39. 五百塵點劫

未歸極樂尚閻浮，漂泊紅塵更幾秋？

不向此生生淨土，投胎一錯悔時難。

這四句偈子，前兩句跟後兩句是不同首，所以無法押韻。雖然沒有押韻， 我覺得意義可以互相啟發，所以把它們結合在一起。

「未歸極樂尚閻浮」：還沒有到極樂世界，肯定是在娑婆六道裏面，娑婆是永 無窮盡的輪迴，所以說： 「漂泊紅塵更幾秋」。

就本地來講，釋迦牟尼佛成佛以來，已經很久了，阿彌陀佛成佛以來，也 已經很久了。受著阿彌陀佛的接引往生極樂世界、受著釋迦牟尼佛的度化而 遠離六道成佛的眾生，不曉得有多少。

《法華經》有一段很驚人、很難以想像的譬喻，來間接顯明阿彌陀佛成佛以 來的長久，這就是「五百塵點劫」。也就是說，阿彌陀佛的成佛，是五百塵點劫 以來已經成佛了，而我們五百塵點劫以來，還漂泊在這紅塵之中。那麼，五百 塵點劫到底有多長呢？難以想像！《法華經》怎麼說明呢？

「有五百千萬億那由他阿僧祇」的世界，這樣多的世界，已經是無法形容了， 那麼，把這麼多的世界磨為微塵，我們算算看，這些微塵有多少？無法計 算！這些微塵，每經過一個五百千萬億那由他阿僧祇世界，就放一粒微塵， 再經過一個五百千萬億那由他阿僧祇世界，又放一粒微塵，直到這些微塵都 放完了，你看這些世界有多少？想像起來會讓人暈眩。

好，把這些世界又通通都磨為微塵，一粒微塵算是一劫，這些劫就沒辦法形 容了，這叫「五百塵點劫」。

Namo Amituofo!

August 6, 2025

Aug. 6, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 38: The Eight Aspects of Consciousness (continued)

Accordingly, the Verses Delineating the Eight Aspects of Consciousness by Master Xuanzang have this to say:

Accepting and influenced by past karmic habits sows the seeds for future bodies and material worlds.

The Alaya Consciousness is always the last to leave an aged body at death and the first to be present at birth, totally in control of the mind at all times.

This is an accurate description of the eighth consciousness. According to the first line of the verse, whatever one has perceived and conceived by the first six aspects of consciousness is sown like seeds in the Alaya Consciousness.

Over time, all of those seeds will grow into karmic fruits which one has to bear.

The meaning of the second line of the verse is this: at the end of one’s life, the Alaya Consciousness will stay with the body until the last moment, when the body has cooled to the core and completely died, i.e. when the first six aspects of consciousness have lost all their functions.

As to birth, the eighth aspect of consciousness is always the first to be present at the moment of conception, when the six sensory faculties are yet to develop. The Alaya Consciousness is the master of the mind, totally in control of it.

As I mentioned just now, the sixth aspect of consciousness works like a general manager giving orders from the head office. Now, let’s see the two ways by which it works – to accompany the five sensory aspects of consciousness and to work through its own consciousness.

38. 八識喻 (續)

慧淨法師

所以，玄奘大師《八識規矩頌》就有兩句話說：

受熏持種根身器，

去後來先做主公。

這就是在說第八識。

「受熏持種」：接受，而且把眼、耳、鼻、舌、身以及第六意識所看、所聽、所 想，形成一個影子、一粒種子，落在第八阿賴耶識的田地裏面、倉庫當中，而 成為未來的果報，所以說「受熏持種根身器」。

「去後來先做主公」：去最後，來最先。「去後」，也就是一個人死的時候，這 個第八識最後才離開，也就是說，身體先冷，逐漸逐漸地冷，如果沒有全部冷 的話，他還沒有死，他的阿賴耶識 — 第八識還在身體當中。必須要全部冷透 了，第八識最後才離開，這個人才稱為死亡。「來先」，也就是投胎的時候，它最先到，還沒有眼、耳、鼻、舌、身、意的時候，它已經到了。它是主人公。去 是最後，眼、耳、鼻、舌、身已經沒有作用了，但是它還沒有離開，它是最後才 離開的，所以「去後來先做主公」。

剛剛講總經理就是第六意識，第六意識是在家出主意的。它好像老闆一 樣。第六意識，有所謂「五俱意識」跟「獨頭意識」。

Namo Amituofo!

August 5, 2025

Aug. 5, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 38: The Eight Aspects of Consciousness

One might lament, “I don’t normally feel like I have any worries or delusions; but, once I concentrate on reciting the Name of Amitabha Buddha, my mind races with all sorts of thoughts.”

This is quite normal. Previously, we talked about the eight aspects of consciousness. They are the eight different functions of the mind. A verse describes them as follows:

There are these eight brothers: One is a fool, rather dim-witted. Five do business at the front door. One commands from home, and one looks after money matters.

The “eight brothers” refers to the eight aspects of consciousness. Although they are inseparable, these eight types work in different ways, each with a function and effect of its own.

Which type does the so-called “foolish, dim-witted” brother represent? It is the eighth consciousness (aka the Alaya or Storehouse Consciousness). This part of the mind works like a warehouse, storing everything it receives, good or bad, without selection or rejection. Such an indiscriminate nature is personified as “a dim-witted fool”.

The five brothers busy trading at the front door refer to the five sensory faculties - the eyes, ears, nose, tongue, and body. Without their effective functioning, one would not be able to see, hear, smell, taste, or touch to perceive the outer world. Only by means of the effective performance of the roles of these five types of consciousness can the sixth type work.

The brother who commands from home refers to the sixth consciousness (aka the “Mental Consciousness”). It enables us to memorize, distinguish, deliberate, and decide to do something or not. This is why it is compared to the general manager of a business entity.

The brother who acts like a financial controller refers to the seventh consciousness (aka the “Mano Consciousness”). The main working of this consciousness is the passionate attachment to the ego. After the sixth consciousness (i.e. the general manager brother) has assembled the input from the five sensory faculties into a coherent whole, the Mano Consciousness (the financial controller brother) stores

it in the warehouse of the Alaya Consciousness (the dim-witted brother), without discrimination.

If the Mano Consciousness is compared to the general manager of a company, then the Alaya Consciousness can be likened to the chairman of the board of directors. It is responsible for the ultimate direction of the company. If this part of the mind turns the afflicted consciousnesses into wisdom and purity, all defilements will become superior merit and virtue. The mind will attain perfect enlightenment. On the other hand, if the Alaya Consciousness lets the defilements remain, it will be stuck in the six realms, reincarnating endlessly.

(to be continued tomorrow)

38. 八識喻

慧淨法師

有人感嘆說：「我平常不覺得有什麼煩惱、有什麼妄想雜念，可是，不念佛 便罷，一旦想靜下心來念佛，妄想雜念就特別多。」

其實這是很正常的。

剛剛講，我們的心有八識，就是有八種功能，這八種功能，有一首偈是這 樣描述的：

兄弟八個一個呆，

五個門前做買賣，

一個在家出主意，

一個司帳管錢財。

兄弟八個是指八識，因為八識是一體的，是一個心分為八種功能和作用。 一個呆是哪一識呢？就是第八識。第八「阿賴耶識」，也叫做「藏識」，這個倉 庫本身是不選擇的，人家搬好的進來，或是搬不好的進來，倉庫通通接受，不 會分別好壞，所以「兄弟八個一個呆」。

五個門前做買賣⇒ 這五個就是眼、耳、鼻、舌、身。我們沒有眼睛，就不能 看外面的色（也就是境界）；沒有耳朵，就不能聽聲音；沒有鼻子，就不能嗅氣味；沒有舌頭，就不能嚐味道。透過這五識，第六識才能產生它的作用，所以 說「五個門前做買賣」。

一個在家出主意⇒ 這是第幾識？就是第六「意識」。可以說，這八識當中， 第六識是總經理，它在家出主意呀！所以，第六識能夠有什麼？有記憶、有 分別、有思惟、有判斷（要與不要）等等這些功能，所以，它是總經理。

一個司帳管錢財⇒ 這就是第七「末那識」。末那識就是執著、執取，把倉庫 當作自己的身心性命。什麼都為這個身心性命設想，愈多愈好，只怕少，不怕 多。所以，凡是前面五識 — 這五個兄弟所做的買賣，經過第六識這個總經理 的收納之後，末那識通通把它們 — 點點滴滴，不管是好是壞，都沒有推拒地 收在阿賴耶識裏面。

可說阿賴耶識是董事長，它要負最後的責任，它如果轉識成智，通通是妙 善的功德，它就能成佛；如果是粗惡的話，它就永遠六道輪迴。

Namo Amituofo!

July 24, 2025

July 24, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 37: Thinking of Something of the Greatest Importance

Resolving to be liberated from the cycle of life and death,

With aversion to Samsara,

And aspiration to be reborn in the Pure Land,

We find time to do Amitabha-recitation,

Amidst our daily hustle and bustle.

Thinking of Amitabha Buddha and reciting his Name consistently, We regard the practice of Amitabha-recitation

As something of the greatest importance,

Whether we’re at work or at rest.

It is of paramount importance that we resolve to be liberated from the cycle of life and death, with aversion to samsara, and aspiration to be reborn in the Pure Land. No matter how busy we are, if we come to understand the impermanence of life and aspire to rebirth in the Land of Bliss, we will make time for Amitabha-recitation. We will do that no matter what the circumstance is: favorable or unfavorable, in an uproar or at peace, whether we are busy or idle.

The practice of Amitabha-recitation never interferes with our various duties, whether we are dealing with customers, receiving visitors and guests, or even when attending to a great number of people and things all at the same time.

We may be physically busy, but our minds can still think of Amitabha Buddha and our lips can still move to Nianfo. What truly matters is whether we genuinely aspire to be reborn in the Pure Land. If we do, we recite the Name of Amitabha whenever and wherever we are. Even if we have a busy eight-hour schedule at work, we can still recite Namo Amituofo when performing chores that require less concentration.

Take the editors in our office for example. The team stops working every 50 minutes. They turn off the lights, quiet down, and recite the six-character Name (Namo Amituofo) for ten minutes. This is the meaning of finding time for Nianfo amidst our daily hustle and bustle. We think of Amitabha Buddha as the matter of greatest importance and recite his name consistently.

“We regard something as of the greatest importance whether we’re at work or at rest.”

What does this sentence mean?

Imagine a mother who loves to watch soap operas on TV at a fixed time every day. When the program is on, she will turn off her phone and lock the door to avoid being disturbed. One day, however, she receives an emergency telephone call. “Mrs. X, your son just had a car accident and is now in ICU. Looks rather critical. The doctor would like the family to see him at once.”

How would this thunderstruck mother react? She would be in no mood to watch her program anymore and would switch off the TV right away. Doing away with her usual routine before going out , (spending hours putting on her makeup and dressing up), she would just grab a coat, slip on whatever shoes she can find and

head straight to the hospital in a cab. Distressed at the news, the woman couldn’t care less about enjoying the street view or chatting with the cab driver. There is only one thing that occupies her mind, “What has happened to my darling son? Is he in danger? What if . . . what should I do?!” Such tormenting and worrying thoughts are of the greatest importance.

Who is our “darling son” in the metaphor? It is our aspiration for rebirth and practicing Amitabha-recitation. To be reborn in the Land of Bliss is the most important thing in our lives. Therefore, we resolve to be liberated from samsara and yearn for the Pure Land. We think of Amitabha Buddha and recite his Name consistently, whether at work or at rest.

Reciting the Name of Amitabha never interferes with anything we do. As a saying goes, “However dense a grove of bamboo may be, it cannot obstruct the water of a brook running through it. However high a mountain is, it cannot stop the clouds floating past above it.”

37. 切事繫心喻

生死心切，欣厭情深，自能忙裏偷閒、鬧中取靜，

憶佛念佛，念念不捨，猶如切事繫心，動靜不忘。

「生死心切，欣厭情深」：這個很重要。一個人無論怎樣忙碌，可是只要他痛 感無常、願生極樂的話，不論是在苦樂順逆的境界，不論是在吵鬧安靜的地 方；是清閒的時候，還是繁忙的時候；處理公事也好、私事也好，即使迎賓待 客、萬緣交雜、八面應酬，都跟念佛不相妨礙。因為忙是身體在忙，憶佛念佛 是心在憶佛念佛，口在憶佛念佛。所以，只怕他沒有真願往生的心，如果真願 往生極樂，隨時隨地都可以念佛；任何工作，只要不動腦筋的時候，都可以念 佛，即使上班忙碌八個鐘頭，也可以忙裏偷閒、鬧中取靜來念佛。就像文書組 ，打字工作五十分鐘以後，就把燈都熄掉，靜下來念十分鐘的「南無阿彌陀 佛」，這就是「忙裏偷閒，鬧中取靜，憶佛念佛，念念不捨」。

「猶如切事繫心，動靜不忘」：什麼叫「切事繫心」呢？這個可以用一個譬喻 來說明。如同一個媽媽，在一天當中某個時段一定要看某個深所喜愛的連續 劇，看連續劇的時候，也一定電話切掉、大門深鎖，深怕被干擾。突然間，來了一個緊急通知說：「某某人，妳的兒子剛剛發生車禍，現在在加護病房，好 像很嚴重，醫生要請家屬立即過去。」乍聽之下，猶如晴天霹靂，被雷一擊，這 個母親怎麼樣？立刻電視關掉，沒有心思看了，平常出門的話，都要化妝好 幾十分鐘，挑選衣服好久，這時候，也沒有想到化妝，衣服一披，鞋子一套， 就趕快搭出租車奔馳而去。一路上憂心如焚，無心欣賞街景，司機跟她談什 麼話，她也想理不理的，她的心中只有一件事：「我這個寶貝心肝到底怎麼樣 了？有沒有危險？萬一……將怎麼辦！」她此時的心中只有這焦急的一個念 頭，這叫「切事繫心」。

我們的寶貝兒子是誰？是我們念佛願生之心，往生極樂世界這件事是我 們一生之中最大的事。所以，真的願生心切，欣厭情深，則憶佛念佛就會念念 不捨，而念佛之心是動靜不忘，而且不妨礙任何工作的，所謂「竹密不妨流水 過，山高豈礙白雲飛」。

Namo Amituofo!

July 10, 2025

July 10, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 36: Long-Legged Cranes and Short-Legged Ducks Are Received by Amitabha in the Same Way

Amitabha delivers all sentient beings in the same way; whoever and whatever we are, without any preconditions or criteria.

As a saying goes, “Whether it is a long-legged crane or a short-legged duck, it will be delivered [by Amitabha] in just the same way.” A white crane is born long-legged, and a duck short-legged. It is impossible to subject their rebirth to conditions that change their natural appearance. Therefore, cranes will be delivered as long-legged birds and ducks as short-legged.

This means that all sentient beings, whether virtuous or evil, man or woman, householder or monastic, can all be reborn in the Land of Bliss just as they are, as long as they exclusively recite Amitabha’s Name.

Therefore, anyone who exclusively recites Amitabha Buddha’s Name is assured of Amitabha’s compassionate deliverance.

If we can improve ourselves by changing, so much the better. If not, through the virtue of Amitabha-recitation, we will nonetheless be delivered without conditions or restrictions. If Amitabha’s deliverance were subject to conditions or restrictions, the Buddha’s compassion would be limited, and sentient beings in the ten directions could not be reborn in the Land of Bliss.

36. 鶴腳長鴨腳短喻

我們眾生是什麼樣子，阿彌陀佛就怎麼樣救度我們，對我們沒有任何條 件、任何要求。

有一句話說：「鶴腳長、鴨腳短，就那樣地救度。」鶴的腳天生是長的，要牠 短才能夠往生，那不可能；鴨子的腳天生是短的，要牠長才能夠往生，也不可 能。所以，白鶴就以白鶴長腳的樣子來往生，鴨子就以牠天生腳短的樣子來 往生。

意思是說，眾生是善人，就善人的模樣念佛往生，惡人就惡人的模樣念佛 往生；男人就男人的樣子，女人就女人的樣子；在家就以在家的身份，出家就 以出家的身份。任何人，阿彌陀佛都對他慈悲救度。他能改變就改變，不能的 話，就他的原樣來救度他，只要他迴心念佛。沒有任何的條件要求，沒有任何 限制。如果有條件、有要求，那阿彌陀佛的慈悲就有限度，而我們十方眾生就 可能不得往生。

Namo Amituofo!

June 28, 2025

June 28, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 35: Afflictions Abound While the Physical Body Exists

Our fear [of endless reincarnation in the Six Realms] grows like a bitter tasting tree. Every part of it, from the roots to all its branches and leaves, is bitter. To eradicate such bitterness, the tree must be chopped off at its roots. However,

even if the whole plant is uprooted, its branches and leaves will remain alive for some time instead of withering immediately. On rainy days, it may even sprout new growth.

The same applies to Pure Land practitioners. Although the cycle of our birth and death has already been cut off through the power of Amitabha’s Vow, we are still afflicted with fear, pain and a general sense of malaise while our physical bodies exist.

35. 樹喻：肉體存在，就有煩惱

這個恐懼就像一棵苦樹，有根、有幹、有枝、有葉。這是一棵從根到枝葉都是 苦的樹，這棵苦樹，必須從根斬斷、從根消除。但即使從根斷除了，它的枝葉，還不會一下子乾枯，還是鮮活的，遇到天陰下雨，有可能還會發芽。

我們學淨土法門的眾生也是一樣，生死輪迴被阿彌陀佛的願力截斷，但是， 當我們的肉體存在的時候，還是會有恐懼、痛苦、不安。

Namo Amituofo!

June 4, 2025

June 4, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 34: People on a Boat

The term “sincere mind” refers to both the mind of Amitabha Buddha and of sentient beings. On the one hand, the Buddha’s vow to rescue sentient beings is completely sincere. It is as unfailing and unchangeable as a diamond. On the other hand, the aspiration of sentient beings for rebirth in the Land of Bliss is also genuine. Both the rescuer and the one who needs to be rescued are sincere and stay true to their goal.

It is like a boat which is perfectly designed to carry people to the other side of the sea. If people on board trust the boat to do its job and do not jump ship midway, they will safely arrive at their destination.

34. 人坐船喻

這個「至心」，可以就佛和就眾生兩方面來講，也就是說：佛救度眾生是毫不 虛假的，如同金剛，永不改變；眾生的願生極樂世界也是不虛假的。救度的人 ，以及被救的人，都要有真心。好像我們人坐在船上，這艘船是真的要讓人坐 而到達彼岸，而這個人也真心誠意地依靠船、不離開船。這樣的話，船跟人、 救跟被救，就一體不離，同時能夠到達。

Namo Amituofo!

May 23, 2025

May 23, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 33: The One Who Jumps into the Sea

When I am drowning in the sea, people on the bank call out to me: “Swim for your life! Come up here! Come up here!”

There is, however, only one person who jumps into the sea and rescues me and gets me safely ashore.

Those on the bank are practitioners of non-Pure Land Dharma paths. The only person who jumps into the sea for me is Amitabha Buddha.

They holler at us and urge us to swim for our lives. They are aspirants of the Sacred Path, who rely on their self-power to practice arduous miscellaneous paths for enlightenment.

The only person who jumps into the sea for me is Amitabha Buddha. He embraces and carries me to the shore. His deliverance is the Pure Land Path — an easy path which brings peace and joy.

33. 躬身入海喻

我溺大海，岸上眾人皆大呼：「努力往上游！爬上來！爬上來！」 唯有一人，躬身入海，救我於岸。

岸上眾人者，其他諸行也；躬身入海者，彌陀一佛也。

岸上眾人大聲叫我們努力游泳、往上爬的，是指聖道門，自力、雜行、苦行。 只有一人躬身入海、抱我上岸的，是指淨土門彌陀救度的他力、易行、安樂。

Namo Amituofo!

May 7, 2025

May 7, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 32: A Drowning Person Urgently Needs to be Rescued

As Master Shandao further points out in the Commentary on the Contemplation Sutra, “Those who are drowning in deep water urgently need to be rescued; but, why do those who are already standing on the other shore need to be saved?”

This means that, when someone is drowning, urgent aid must be given specifically and primarily to the person in danger. Any delay will cost him his life. Those who are on the bank without any threat of drowning naturally have no need to be rescued.

In fact, we sentient beings are all like the person who is drowning. Once we realize that our life is at stake, we will instinctively turn to Amitabha’s deliverance to

rescue us. If we are oblivious to the danger we are in, this suggests that we lack the necessary karmic connection with Amitabha Buddha to obtain his deliverance.

32. 溺水喻

善導大師繼續說：「亦如溺水之人，急須偏救；岸上之者，何用濟為。」 好像沉溺在水中的人，一定要特別地、專門地先去救度他，這時不救就 來不及了。處在岸上的人，救度不救度，根本沒關係，因為他沒有溺水的危險 性。

其實我們眾生都如溺水，只要我們體會到自己是個溺水的人的話，就會 依靠彌陀的救度；若是沒有體會到自己是溺水的人，就跟彌陀的救度無緣。

Namo Amituofo!

April 23, 2025

 Apr. 23, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 31: Travel by Flight

All passengers, whether rich or poor, the president of a nation or its common civilians, as long as they board the plane, will arrive at their destination at the same time.

Amitabha Buddha is like an airplane. He does not differentiate between his passengers, using anything but their tickets. As long as you have the ticket known as the six-character Name (Namo Amitabha Buddha), you will have no problem getting aboard. Without that ticket, you won’t be able to board. Thus, Amitabha’s deliverance is available for all sentient beings without discrimination.

31. 乘機喻

又好像人不論貴賤，不管是總統還是尋常老百姓，只要登上飛機，同樣都 能到達目的地。

阿彌陀佛這架飛機，是不簡別對象的，只看你有沒有六字「南無阿彌陀 佛」的機票，有這張機票就能登上飛機，沒有這張機票就不能登上飛機。所以 ，這一點是不簡任何眾生。

Namo Amituofo!

April 9, 2025

Apr. 9, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 30: Rocks Carried on a Ship

Suppose some rocks are to be shipped across the sea. As long as the ship is large and sturdy, it can carry heavy goods, even when they weigh millions of tons. All the stones on board, giant or small, can cross the sea and reach the other shore.

Without such a big carrier, however, even a small piece of rock will sink to the bottom of the sea if it is dropped into the water.

What does this metaphor tell us? We sentient beings are all burdened with afflictions and karmic offenses. These burdens, heavy or light, are like stones.

Though they vary in severity, our karmic burdens bind us to the cycles of the Three Domains and the Six Realms. If we have the power of Amitabha Buddha to rely upon, we will be absolved of our offenses, whether serious or minor. Otherwise, we will continue to be reincarnated without emancipation, from not just our serious karmic sins, but even the lighter ones.

So, like the stones on board a ship, whatever their size, we will be carried across to the other shore.

30. 石頭乘船喻

就好像石頭乘船過海,只要有大船可以依靠,不管是大石頭、小石頭,哪怕是幾千萬噸的石頭,都可以到達彼岸;如果沒有大船的話,即使一顆小小的石頭,放到水面上也會很自然地沉下去。

這比喻什麼?我們眾生都有煩惱、罪業,這些煩惱、罪業雖各有輕重,好像石頭有大有小,但只要有罪,就必定在三界六道輪迴。如果有佛力讓我們依靠,不管重罪、輕罪,都能夠解脫;如果沒有佛力讓我們依靠,不僅重罪不能解脫,輕罪也同樣不能解脫,依然都要沉淪。所以,如大、小石頭乘船,自然能到彼岸。

Namo Amituofo!

March 28, 2025

Mar. 28, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 29: Amitabha’s Deliverance is All-Encompassing (Like the Void)

Amitabha’s deliverance is like the void, which doesn’t differentiate one thing from another. The Surangama Sutra says, “The [Buddha’s] mind is vast like the void, encompassing all realms, as innumerable as the sands of the Ganges River.” The Treatise on Rebirth in the Pure Land depicts the Buddha’s mind in this way, “ It is as vast and boundless as space.”

Why is the Buddha mind so broad? Because it is selfless. With selflessness, the mind has no limits. In contrast, sentient beings like us are egoistic. Accordingly, we are narrow-minded.

Although selfless, the Buddha always has sentient beings on his mind, taking on their circumstances as his own. This means that the Buddha always cares about sentient beings. He dwells within them, where he can eradicate their sufferings, and bring them benefits and happiness.

29. 如空廣涵喻

彌陀救度如同虛空,虛空沒有分別心。《楞嚴經》說:「心包太虛,量周沙界。」《往生論》說「究竟如虛空,廣大無邊際」。佛心之所以這樣廣大,是因為佛心是無心,無心才能廣大無邊,而我們眾生都是有心,因為有心,所以就狹窄。

雖然佛心無心,卻是以眾生心為心,以眾生境為境,也就是時刻以眾生為念,只要能給眾生帶來利益、為眾生拔苦與樂的,佛就會在他身上,與他同在。

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 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!

February 17, 2025

Feb.17, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 26: Amitabha’s Deliverance is Like a Large Mirror that Reflects All Equally

Amitabha’s deliverance is like a large mirror. It does not exclude any of the things being reflected in it. The images of all things in front of it, whether beautiful or ugly, good or evil, wise or foolish, virtuous or immoral, are mirrored equally, without repulsion or rejection.

26. 如鏡不拒喻

彌陀救度如同大鏡,鏡子沒有分別心。白來白現,黑來黑現。不管美麗、醜陋,不管善人、惡人,智、愚、賢、不肖,這面鏡子都在同一時間照出他們,毫不嫌棄他們,也不會拒絕他們。

Namo Amituofo!

February 8, 2025

Feb. 8, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 4E (74): Amitabha’s Compassion and Wisdom Expressed through the Inhibition and Embrace of Amitabha’s Deliverance - An Infinite Net

[The 18th Vow of Amitabha Buddha] is like an infinite net with layer after layer of tactful expedients, each embodying the twin aspects of Amitabha’s deliverance: his all embracing compassion and warning wisdom. Regardless of whether the sentient beings in the ten directions are good or evil, or the severity of their offenses, all are contained in the infinite net of the 18th Vow of Amitabha Buddha.

Just as all fish in the sea, from the largest whales to the smallest whitebait, can be caught in an infinite net with none overlooked, it is the same for all ordinary beings. Whether they are virtuous or evil, all are guaranteed rebirth in Amitabha’s Land of Bliss, provided they have a heartfelt aspiration to do so. Those who exclusively recite “Namo Amitabha Buddha” throughout their lives, are certain to be reborn.

Everyone can be reborn in Amitabha’s Pure Land, if they practice exclusive Amitabha-recitation. Therefore, all sentient beings can be likened to marine life in a vast ocean, and Amitabha Buddha’s salvation is akin to an infinite net. Not a single fish can slip through this net.

4E (74) 攝抑二門,悲智雙運妙喻之 - 大網喻

像這樣一層層的方便,每一層每一層都在顯示阿彌陀佛以攝取的救度跟抑止的警惕這兩門,也就是慈悲智慧雙運,使十方眾生不論是善是惡、善惡是輕是重,都在阿彌陀佛的第十八願大網之中。好像大海裏的魚, 無論是大鯨魚還是小魚、吻仔魚,都在這個大網裏面,沒有一條是被遺漏的。只要善惡凡夫,能夠迴心願生極樂,願生之後,一輩子專念這句「南無阿彌陀佛」,就沒有一個不能往生的。人人都可念佛,人人都可往生,所以,一切眾生如同大海中的水族,而阿彌陀佛的救度如同大網,絕無漏網之魚。

Namo Amituofo!

February 7, 2025

Feb. 7, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 4D (73): Amitabha’s Compassion and Wisdom Expressed through the Inhibition and Embrace of Amitabha’s Deliverance - Making an Emergency Call

As the saying goes, “Prevention is not always possible.” What if we commit a terrible wrong, such as one of the five gravest transgressions, or slander the correct Dharma? Will Amitabha Buddha refuse to save us? Surely not! In such a situation, consider it as if a fire has broken out - the larger the fire is, the more pressing it is to call for emergency services. Upon receiving the call, firefighters arrive promptly to combat the blaze. They don’t pause to inquire who started the fire, or whether it was an accident or an act of arson. The immediate priority is to extinguish the fire.

Calling for emergency help is a metaphor for a person turning around his mind . A person who once neglected fire safety, or even played with fire, now sees the disastrous consequences. In a critical, fearful state, he sends out a desperate call for help.Will the fire department ignore his plea? Certainly not. They will come to his rescue right away.

Amitabha’s compassion is the same. Regardless of how sinful a person is, if he has a change of heart and recites Amitabha’s Name, the Buddha will come to his rescue without delay. “Even those who committed the five gravest transgressions or slandered the right Dharma can be reborn in the Land of Bliss, if they express genuine remorse and aspire for rebirth”. It is also said that “All fear-ridden beings will be blessed with great peace [by Amitabha Buddha].” Of all possible fears, the most frightening one is, when a person who has committed the five gravest transgressions or slandered the right Dharma, sees the blazing fires of Hell before him while on his deathbed.

Just as a spreading fire threatens more lives and property, one who has committed such evil acts and is not saved, can continue to spread harm after his death, thereby hindering or even destroying the virtuous roots of others. Therefore, it is not just for the individual offender that Amitabha Buddha saves; but, also for the protection and salvation of many more beings.

Understanding this deepens our appreciation of the depth of Amitabha’s compassion. The phrase that states “Excepted are those, who commit the five gravest transgressions and slander the right Dharma,” further highlights the Buddha’s original intent to save even those who have strayed the furthest.

This is like a fire department which emphasizes fire safety because its duty is to extinguish and prevent fires. Departments who do not perform firefighting functions, naturally will not demand fire prevention measures from the public.

Of all the 48 vows of Amitabha Buddha, only the 18th Vow contains the proviso about the five gravest sins and slandering the correct Dharma. This is because the 19th and 20th vows do not function in the same way. Only the 18th Vow, made with the intention of delivering all sentient beings to Amitabha’s Pure Land, can ultimately save those who have committed the gravest offenses. Therefore, only by reciting Amitabha’s Name in accordance with the 18th Vow, can the worst offenders find salvation.

4C (73) 攝抑二門,悲智雙運妙喻之 - 報警喻

但俗話說「防不勝防」,萬一犯了惡,甚至是犯了五逆謗法的大惡,那又怎麼辦?難道阿彌陀佛就不救了嗎?不會的!那就要像著了火一樣, 越是大火越是要趕緊報警。一旦報警消防隊立即就到,立即救火,這個時候不會問:是誰著的火?是大意著的火,還是人為放的火?都不問,先救 火滅火再說。

報警就是迴心。先不注重防火, 甚至喜歡玩火,現在看到釀成大禍 了,情況危急了,沒有辦法撲救了,害怕恐懼了,發出一心求救的信號,消防隊接到火警會不來嗎?立即趕到!彌陀的慈悲正是如此,不管怎樣的罪人,迴心求救,立即來救,所以說「五逆謗法,迴心皆往」。所謂 「一切恐懼,為作大安」,一切恐懼中最大的恐懼就是造下了五逆謗法的重罪,臨命終時已經看見地獄之火燃燒的那一種恐懼。正因如此,五逆謗 法的人是必定要救,甚至是第一要救的。如同大火如果不及時撲滅的話,就會蔓延,傷及更多無辜的生命、財產;五逆謗法的人不救,從地獄出來後還是逆謗種子,惡種流布,會阻礙、斷滅更多眾生的世法、佛法善根,所以不管是為了他一人迴心求救,還是為了保護救度更多的眾生,都必定要救。

這樣來理解,我們會更加感動 於彌陀的慈悲,正因為有了「唯除五逆,誹謗正法」這八個字,才更加顯示出:阿彌陀佛發願的本意,正是要救度逆謗的眾生。

如同消防隊的職責是滅火,它才特別注意防火安全,不是消防隊、沒有消防的職能,也就不會要求防火。

第十八願的職能正是為了救度（攝取）五逆謗法，所以才說唯除（抑止）五逆謗法。第十九願不說，因為第十九願沒有這種功能；第二十願不說，因為第二十願也沒有這種救度的功能。四十八願中只有第十八願說“唯除五逆，誹謗正法”，因為只有第十八願唸佛才有這種救度五逆謗法眾生的功能。

Namo Amituofo!

February 6, 2025

Feb. 6, 2025

Wonderful Metaphors in the Pure Land School

淨土宗妙喻

Metaphor 4C (72): Amitabha’s Compassion and Wisdom Expressed through the Inhibition and Embrace of Amitabha’s Deliverance - Metaphor of Firefighting and Fire Prevention

Just as a fire department plays dual roles in both extinguishing fires and preventing them, Amitabha’s deliverance also has two aspects. The very establishment of a fire department serves to extinguish fires in the event of an outbreak and to advise on fire prevention and fire hazards. This dual function is integral and inseparable, employing different means to fulfill the same goal - to safeguard citizens lives and property. It is not enough to solely focus on extinguishing fires without a commitment to prevention, and no use focusing only on prevention without preparing to extinguish fires. It is essential to maintain stringent fire prevention measures while also being prepared to fight fires at any time. People should not neglect fire prevention or even intentionally start fires, simply because a fire department is in place to extinguish them. Nor should they doubt the readiness of the fire department to respond to a fire, simply because they are advised to take fire safety precautions.

The original intent of the 18th Vow of Amitabha Buddha is to extinguish the metaphorical fires of the Three Realms (the realms of desire, form, and formlessness), where sentient beings exist. This also includes the infernal flames of hell, where those who have committed the five gravest transgressions, and slandered the right Dharma suffer. This vow also includes an admonition to deter sentient beings from committing these two types of severe offenses.

In the Chinese text of the 18th Vow, the first seven sentences, totalling 28 characters, symbolize the act of extinguishing fires and represent the compassionate embrace of Amitabha’s deliverance. The final two sentences, with eight characters, serve as a preventative measure, akin to fire prevention, including the exception of those who commit the five gravest transgressions or slander the right Dharma.

Whether through his compassionate embrace (extinguishing fires), or prevention (deterring offenses), Amitabha’s aim is to protect sentient beings and guide them to his Land of Bliss. Both aspects are equally indispensable: the compassionate embrace is an expression of Amitabha’s unchanging promise of deliverance, and prevention serves to enhance it. Understanding this, we should strive to avoid evil actions, particularly the five gravest transgressions and slandering the right Dharma.

4C (72) 攝抑二門,悲智雙運妙喻之 - 滅火防火喻

又像消防隊。消防隊有兩種作用,「消」是滅火,「防」是防火。成立消防隊的目的就是為了出現火災時滅火,但同時在火災沒有發生時要防火。也就是有火時滅火,無火時防火。滅火、防火是一體的、不分的, 是同一個目的的兩種不同的手段,都是為了保護公民生命財產的安全。只防火不滅火不行,只滅火不防火也不行。必須在嚴格防火的同時準備救火滅火,隨時準備救火的同時不放鬆防火安全。人們不能因為有消防隊滅火,就不注意防火,甚至隨便縱火; 也不能因為被要求防火安全就懷疑說:萬一失火了,恐怕消防隊不來救吧?

阿彌陀佛發第十八願,本意就是為了滅救眾生三界火宅之火,乃至五逆謗法的地獄之火,因此必須謹防眾生造此二罪。前面七句二十八個 字攝取,如同是滅火;後面「唯除五逆,誹謗正法」兩句八個字抑止,如同防火。不管是攝取還是抑止,目的都是為了保護、救度眾生往生極樂。攝取和抑止二者都不可少,攝取是永不改變的大前提,抑止是為了更好地攝取。瞭解了這一點,我們就會平時謹慎不犯惡,至少不犯逆謗的大罪大惡。

Namo Amituofo!