March 11, 2026

Mar. 11, 2026 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 55: Reflections of the Moon (3 /3 ) 

Amitabha’s love is thorough and his deliverance is unconditional. He vows to save all sentient beings of the ten directions, forsaking no one. The Buddha yearns for the rebirth of all sentient beings in his Land of Bliss and does not wish to see one single person abandoned in the Saha World. 

However, those who do not exclusively recite Namo Amitabha Buddha will not be able to resonate with the Buddha and thus can solicit no response from him. This is like someone who fails to switch on a light — the lamp simply will not light up. 

As Master Yinguang says, “If we can set our mind firmly on liberation from the circle of life and death, and believe in [this Pure Land teaching] without a shred of doubt; though we still live in the Saha World, we are its long-term residents no more. Even though we haven’t yet been born in the Land of Bliss, we are already its guests.”

55. 月影喻 (3 /3) 

彌陀愛心徹底，而且無條件；彌陀救度徹底，也是無條件，彌陀願救十方 眾生，無有眾生不加救度。彌陀深願十方眾生都往生極樂，不願一人獨留娑 婆。但若不念佛，則眾生與佛沒有交集，不能感應道交，猶如不按開關，電燈 不亮。若能願生、稱名，誓畢此生無有退轉，則現在已經蒙佛救度了，已經往 生決定了，已非生死凡夫，已是極樂聖眾。 

印光大師說： 

果能生死心切，信得及，不生一念疑惑之心。 

則雖未出娑婆，已非娑婆之久客； 

未生極樂，即是極樂之嘉賓。 

Namo Amituofo! 

March 10, 2026

Mar. 10, 2026 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 55: Reflections of the Moon (2 /3 ) 

Amitabha Buddha is omnipresent. His light permeates everywhere continuously. He empathizes with sentient beings, feeling for us and understanding the situation we are in. No matter when or where, anyone who thinks of Amitabha and exclusively recites Namo Amitabha Buddha, will instantly have the Buddha with him. Amitabha’s mind enters the reciter’s mind and Amitabha’s light embraces him, without discrimination or differentiation. 

Therefore, the Contemplation of Infinite Life Sutra says, “All Buddha Tathagatas have a Dharma-nature body that can enter the mind of each sentient being.” 

The Sutra also says, “The light [of Amitabha] permeates all worlds, always embracing those who exclusively recite Namo Amitabha Buddha .”

Anyone who exclusively recites Namo Amitabha Buddha is immediately connected with Amitabha and becomes one with him. The reciter and Amitabha enter each other’s mind, never forsaking one another. 

The Contemplation of Infinite Life Sutra says, “Amitabha Buddha’s mind is great compassion. It embraces sentient beings with unconditional kindness.” 

“Unconditional kindness” means unconditional love and unconditional deliverance. Amitabha saves us just the way we are. 

With great benevolence and compassion, Amitabha never forces sentient beings to act in any particular way. He has been reaching out to us over countless eons, giving us his unwavering care and selfless love. He vows to deliver us absolutely. 

Amitabha is our savior, the source of our true peace, joy, and hope. There is always suffering in the mundane world; but, in Amitabha’s arms we will find peace. 

Despite the brilliance of the moon in the sky and its reflections in myriad waters on Earth, if I do not look up in the sky or look down at the water, I cannot see the moon or its reflections. The moon and I will have nothing to do with each other and it will mean nothing to me. 

(to be continued tomorrow)

55. 月影喻 (2 /3) 

阿彌陀佛，心涵太虛，光照宇宙，無時不在，無處不在。以眾生之心為心， 以眾生之境為境；不論何人，不論何時，不論何處，只要當下憶佛念佛，阿彌 陀佛即時與他同在；佛心入其心，佛光照其身，毫不揀擇，毫無差異。所以， 《觀無量壽經》說： 諸佛如來是法界身，入一切眾生心想中。 

又說： 光明遍照十方世界，念佛眾生攝取不捨。 

不論何人，只要念佛，佛入我心、我入佛心；我與佛、佛與我，機法一體， 不相捨離。 

《觀無量壽經》說： 佛心者，大慈悲是；以無緣慈，攝諸眾生。

「無緣慈」就是無條件的愛心、無條件的救度，我們是什麼樣子，阿彌陀佛 就以什麼樣子救度我們。 

阿彌陀佛大慈大悲，不勉強眾生做什麼，只有長劫的呼喚、不捨的關懷、 無私的給予、絕對的救度。 

阿彌陀佛是我們的救主，是我們真正平安、喜樂、希望的來源，在人世間 有苦難，在佛懷中有平安。 

月麗中天，影現萬水，但若不抬頭望明月，或不低頭觀月影，則月與我、 我與月，兩不相關。 

Namo Amituofo! 

March 9, 2026

Mar. 9, 2026 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 55: Reflections of the Moon (1 /3 ) 

Though it shines everywhere, moonlight registers only in the minds of those who look up to the sky. 

Although Amitabha excludes no one from being rescued, his light embraces only those who recite Namo Amitabha Buddha. 

The moon glows in the sky and is mirrored in bodies of water of all sizes on Earth. The reflection of the entire moon is ubiquitous: in vast oceans and big rivers like the Yangtze and the Yellow River, in common brooks and pools, and even in the tiny amount of water in a ladle or a raindrop. 

No matter where the moon is reflected: in oceans, rivers, brooks or pools, the moonlight keeps the viewer company. It makes no difference whether the moon is admired by one person in a single place, or by a thousand people from a thousand places. The moon does not forsake them; but, is visible to whoever looks up at it, including even those who are in remote mountain areas. Wherever the person goes, east or west, the moon follows him; if he stands still, the moon stops as well. 

This is true with everyone, whether man or woman, old or young, kind or evil, wise or foolish. 

The moon shines everywhere and is visible to everyone. It does not discriminate or vary. 

(to be continued tomorrow)

55. 月影喻 (1 /3)

月光雖無處不照，唯宿仰望者心中； 

彌陀雖無人不救，唯與念佛人同在。 

月麗中天，影現萬水，不但大至大海、長江、黃河，或一般溪水、池塘，都 現全月；即使小至一瓢一滴之水，也無不各現全月。 

大海、長江、黃河、溪水、池塘中的月影，一個人在一個地方觀看，這個人 與月獨自相對；百千萬人在百千萬處觀看，也各自與月相對。即使在偏僻山區 ，月亮也不離開他，與他同在。 

他往東行，月跟他往東；他往西行，月也跟他往西；他若不動，月亦停留不 動。不分男女老幼、善惡賢愚，人人如此。 

一月普現萬水，隨人隨地各現全月，毫不揀擇，毫無差異。 

Namo Amituofo! 

March 8, 2026

Mar. 8, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

176 “Same Place, Different Nature” and “Same Place, Different Perception” (3 /3 continued) 

The Larger Sutra of Immeasurable Life describes the Land of Bliss as “vast, open, expansive, beyond all limits and bounds;” while the Treatise on Rebirth explains it as “ultimately like empty space—immense and without boundaries.” 

The realm of the Land of Bliss extends beyond empty space and pervades the entire Dharma-realm; all worlds in the ten directions are fully encompassed within its sphere, and therefore it is without limitation. 

From this perspective, might it be said that the Saha World is also a part of the Land of Ultimate Bliss? In truth, one may say “yes,” and one may also say “no.” To say yes means that the Land of Bliss pervades the entire universe and all of space, and thus includes the Saha World. 

Yet, to say no means that the Saha World itself is not the Land of Bliss, because the Saha World is formed as the karmic reward for the negative actions of all sentient beings; whereas the Land of Bliss is established through Amitabha Buddha’s pure karma. 

Although they refer to the same place, their natures are different—this is called “the same place, different substance”. Even if we have not yet been reborn in the Land of Bliss, we have not departed from it. Though we still abide in the Saha World, it is in principle identical to abiding in the Land of Bliss. This is what is meant by “the same place, different perception” and “the same place, different

substance.” It refers to the same location; yet, the realms that are seen and experienced are not the same. 

At the moment one takes refuge in Amitabha Buddha, aspires for birth in Amitabha’s Pure Land, and exclusively recites “Namo Amitabha Buddha”; at that very moment, one’s mind is already turned toward the Pure Land of Bliss. When the physical body comes to an end, rebirth in Amitabha’s Pure Land is attained immediately. 

176 同處異質、同處異見 (3 /3) 

《無量壽經》說極樂世界「恢廓曠蕩，不可限極」，《往生論》解釋說「究竟如 虛空，廣大無邊際」。極樂世界的境界盡虛空、遍法界，十方世界統統包涵在 它的境界裡面，所以沒有限制。就這點來說，是不是娑婆世界也是極樂世界 的一部分呢？其實，可以說「是」，也可以說「不是」。怎麼說呢？是，就是說極 樂世界遍滿整個宇宙、整個虛空，所以包含了娑婆世界；但是娑婆世界卻不是 極樂世界，因為娑婆世界是由一切眾生煩惱業之果報所形成，而極樂世界是 由阿彌陀佛的清淨業所建造。雖是同一個地方，可是不同本質，叫作「同處異 質」。我們即使沒有往生極樂世界，也沒有離開極樂世界；雖還在娑婆世界， 等同在極樂世界，即是所謂「同處異見」、「同處異質」——同樣一個地方，但所 看、所感覺的境界不一樣。 

歸命阿彌陀佛，願生彌陀淨土，稱念「南無阿彌陀佛」，心靈就轉到了極樂 淨土，若色身謝去，當下就往生彌陀淨土。 

Namo Amituofo!

March 7, 2026

Mar. 7, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

176. “Same Place, Different Nature” and “Same Place, Different Perception” (2 /3 continued)

Those said to be “reborn in the transformation land” are so described because, during their lifetime, they doubted the Buddha’s wisdom. Through the mixed influences of various karmic actions, after rebirth they temporarily dwell within the womb-palace, as if confined within a city. This state is therefore analogically termed a transformation land ; but, not in the ordinary sense of a transformation land. 

The Larger Sutra of Immeasurable Life describes this state as the “womb-palace.” It may also be called the “borderland,” because while enclosed within the lotus womb it is difficult to hear the Dharma. Another name is the “border region,” because the lotus womb separates one from Amitabha Buddha’s realm. It may also be called “ the transformation city,” because it is not the jeweled abode, but only a temporary dwelling place. Though the names differ, the location is essentially the same. 

From ancient times, explanations concerning “co-abiding in the same place” have included two interpretations: 

(1) same place, different nature, and 

(2) same place, different perception. 

“Same place, different nature” means that they exist in the same place at the same time, yet their actual nature differs. The reward land is wondrous and unobstructed. The broad and the detailed mutually interpenetrate, accomplished as the fulfillment of Amitabha Buddha’s Eighteenth Vow. The Treatise on Rebirth calls it “the wondrous realm of ultimate truth.” 

By contrast, the transformation land (which has nine grades of lotus wombs) is for beings covered in the Nineteenth Vow, who rely on self-power, cultivating myriad good practices (including Buddha-recitation), and dedicate their merit for rebirth. 

According to the superiority or inferiority of their karmic causes, the Buddha bodies they perceive differ in greatness, and the places they dwell in also differ in size and excellence. These realms are finite, measurable, and characterized by fixed forms. They are fundamentally unlike the reward land, whose characteristics are both formless and formed ,harmoniously interpenetrating without obstruction. 

“Same place, different perception” means that practitioners in the transformation land are within the reward land , yet do not recognize it as such. What is near they perceive as far; one reality gives rise to two perceptions, thus forming two lands. It is entirely due to differences in the capacities and karmic responses of beings. This is like the analogy of “one water, four perceptions”: the same water appears different according to the realm of the perceiver: celestial beings see it as lapis lazuli, humans see it as water; hungry ghosts see it as pus and blood; and fish experience it as their living environment. Because karmic forces differ, the purity or impurity that is perceived also differs. 

If rebirth is attained through the exclusive recitation of Namo Amitabha Buddha, grounded entirely in Amitabha’s Original Vow, then there is no distinction between grades or levels. All are of one flavor, without differentiation, in the Land of Infinite Light. As it is said: 

“In the pure reward land, no grades or stages are spoken of. 

In a single thought-moment… 

with joyful faith, one immediately attains rebirth, 

abides in non-retrogression, 

is embraced by Amitabha’s light and never abandoned. 

When one breath does not return, one enters the reward land.” 

Day after day one abides within Amitabha’s light, with no other place apart from the Land of Amitabha’s Light. 

(to be continued tomorrow)

176. 同處異質、同處異見 (2 /3) 

往生化土者，由其人生前疑惑佛智，雜業相感，往生後暫在胎宮，如困在城， 以此境界擬之為化土（非普通化土之義）。《無量壽經》形容為「胎宮」；亦可稱 「邊地」，以在蓮胎之內，聞法為難；或稱「邊界」，以蓮胎之內，與佛界隔；或稱 「化城」，不是寶所故，只是暫時居止處。名雖不同，處所一類。 

古來有關「同處」之說，有「同處異質」、「同處異見」二解： 

同處異質：同時同處存在，但實質相異。報土是酬報阿彌陀佛第十八願所 成就的廣略相入的無礙妙土，《往生論》說「第一義諦妙境界相」；而化土（九品 蓮胎）是第十九願之人，以諸善萬行（含念佛）之自力迴向往生，隨其業因之大 小勝劣，所見之佛身亦有大小勝劣之別，所住之處亦大小勝劣之分，數有限 量，相有定相，與報土之相即無相、無相即相、容融無礙之妙境不同。 

同處異見：化土行者，在報土中不知報土，在近以為遠，一相二見，故成二 土，皆是機感所使然。就如「一水四見」，同是一河之水，因為眾生境界不同而 看到四種景象：天人看是琉璃；人看是水；餓鬼看是膿血；對魚來說，是牠們的 生活空間。業力不同，所感的淨穢就不同。 

若全憑彌陀本願念佛之往生，則無品位高下之異，一味無別，無量光明 土。所謂「清淨報土，不言品位階次，一念須臾頃……」信心歡喜，即得往生， 住不退轉，光明攝取，始終不捨；一息不來，即入報土。日日在彌陀光明中，無 異處在彌陀光明土。 

Namo Amituofo!

March 6, 2026

Mar. 6, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

176. “Same Place, Different Nature” and “Same Place, Different Perception” (1 /3) 

When Master Shandao, in his commentary on the Contemplation Sutra, classified the Land of Ultimate Bliss, he determined that it “is a reward land, not a

transformation land”. There is only a reward land and no transformation land. It is neither the Land Where Ordinary and Sages Abide Together, nor the Land of Expedient Means with Residual Afflictions, nor even the Land of Real Reward and Adornment. Rather, it is a supremely transcendent reward land, distinct from all other Pure Lands in the ten directions. 

Although Master Shandao placed its status extremely high—as the realm of unsurpassed Nirvana, the domain of the reward Buddha. Yet, because rebirth relies entirely upon Amitabha Buddha’s Fundamental Vow Power, even ordinary beings can easily attain rebirth there, as long as they exclusively recite Namo Amitabha Buddha. 

Those reborn in Amitabha’s reward land may be broadly divided into two types: (1) those who clearly and explicitly trust the Buddha’s wisdom, and (2) those who harbor doubts about the Buddha’s wisdom. 

Although both are reborn in the same reward land, those who clearly trust the Buddha’s wisdom, at the very moment of rebirth, experience the lotus opening, see the Buddha, and hear the Dharma. Those who doubt the Buddha’s wisdom, after rebirth, temporarily remain within the womb-palace and are unable, for the time being, to see the Buddha or hear the Dharma. 

Therefore, Nagarjuna Bodhisattva, in the Chapter on the Easy Path, explains: 

“If a person plants wholesome roots but harbors doubt, the lotus does not open; 

those with pure faith, when the lotus opens, immediately see 

Amitabha Buddha.” 

For the sake of clarity, those whose lotus opens and who see Amitabha Buddha are said to be in the reward land; while those who temporarily remain in the womb-palace and have not yet seen Amitabha Buddha are provisionally described as being in a transformation land. In reality, however, all are within the same reward land.

(to be continued tomorrow) 

176. 同處異質、同處異見 (1 /3) 

善導大師疏釋《觀經》時，判定極樂世界「是報非化」，唯有報土，沒有化土 ；非「凡聖同居土」、「方便有餘土」，也非「實報莊嚴土」，而是高超的報土，有 別於十方淨土。善導大師雖然判位很高，是無上涅槃、報佛境界，但由於依靠 阿彌陀佛的本願力，即使凡夫，只要專稱彌陀佛名，也能容易往生。 

往生彌陀報土者，略分為二：一是明信佛智，二是疑惑佛智。 

雖同在報土，明信佛智者，往生報土之當下，花開見佛聞法；疑惑佛智者， 往生之後暫時在胎宮之內，還不能見佛聞法。故龍樹菩薩《易行品》解釋說： 「若人種善根，疑則華不開；信心清淨者，華開則見佛。」為區別而言，以花開 見佛者謂之在報土，以暫時在胎宮尚未見佛者，擬之為在化土，其實都同在 一個報土之中。 

Namo Amituofo!

March 5, 2026

Mar. 5, 2026 

Short Teaching about the Pure Land (I) 

淨土短文 (一) 

9. (continued) 

Because Amitabha Buddha’s Dharma-realm body can enter into the minds of all sentient beings, it is called the Dharma-realm of non-obstruction, between phenomena and principle. Hence, it is referred to as having “inconceivable merit and virtue.” 

When one recites Namo Amitabha Buddha even once, Amitabha has already entered that person’s mind. The three karmic activities of sentient beings— of body, speech, and mind— are never apart from the Buddha’s seeing, hearing, and knowing. Amitabha Buddha’s deliverance of sentient beings is entirely without obstruction. 

Ordinary beings are like shadows—provisional and illusory appearances—whereas Amitabha Buddha is constantly real and true. His ability to liberate the provisional is completely unobstructed; the exclusive recitation of Namo Amitabha Buddha is the teaching of deliverance.

The Name itself is the essence; principle gives rise to phenomena, and phenomena are none other than principle. Electricity is the substance; light is its function. Amitabha Buddha abides nowhere in ultimate truth, yet is unobstructed in conventional truth. 

佛的法界身都能入一切眾生的心想中，故是「事理無礙法界」，故言「不可思議 功德」。 

如念一句佛名，佛已入此人心中。眾生三業皆不出佛之見聞知，佛度眾生皆 無礙。 

凡夫如影，是假相，佛常真，真的要度假的是完全無礙，名號是救度的「法」。 名即體，理施事，事即理。電是體，光明是用。佛於真諦無住，俗諦無礙。 

Namo Amituofo!