April 29, 2026

Apr. 29, 2026 

Wonderful Metaphors in the Pure Land School 

淨土宗妙喻 

Metaphor 59: Pundarika Flowers

Amitabha-reciters are praised as “ pundarika flowers” in The Contemplation of Infinite Life Sutra, it says, “You should know that those who recite Amitabha’s Name are like pundarika flowers among humankind.” 

A Pundarika is a big white lotus flower with a thousand petals. It is the most rare and precious flower. The Nirvana Sutra says, “[Shakyamuni] Buddha is also known as a pundarika flower.” This means that by exclusively reciting Namo Amitabha Buddha in our present life, we become as rare and precious as a white lotus flower. 

Master Shandao explained that “a pundarika flower among humankind” means “a good , splendid, superior, precious, and most extraordinary person”. Such a person surpasses other sentient beings of the Three Domains and the Six Realms and is no longer an ordinary being trapped in samsara. He will surely attain Buddhahood, just like Shakyamuni Buddha, our great Pundarika. Amitabha-reciters are thus exalted as being like pundarika flowers. 

59. 芬陀利花喻 

經典中又讚歎我們為「芬陀利華」。 《觀無量壽經》說：「若念佛者，當知此人，則是人中芬陀利華。」 

「芬陀利華」就是大白蓮花，「芬陀利華」也是佛的另一種名稱，《涅槃經》說： 「佛亦名為大芬陀利。」意思是說我們現在在這裏念佛，我們就是人中的芬陀 利花。 

善導大師解釋「人中芬陀利華」就解釋為人中的「好人、妙好人、上上人、稀有 人、最勝人」，是說他是超越三界六道的眾生，已經不是輪迴的凡夫了，將來 必定如同大芬陀利花那樣地成佛，所以讚歎念佛人是人中的芬陀利花。 

Namo Amituofo!

April 28, 2026

Apr. 28, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

180. Attaining Buddhahood in Ten Kalpas (3 /3) 

Master Tanluan, in his Verse in Praise of Amitabha Buddha, says: 

Since Amitabha attained Buddhahood, ten kalpas have passed; Yet his lifespan is immeasurable. 

The radiant wheel of his Dharma-body pervades the Dharma-realm, Illuminating the darkness of the deluded world—therefore I bow in reverence. 

Master Shandao, in his In Praise of the Dharma Rites, also says: 

Since he sat in perfect enlightenment, ten kalpas have passed; His mind embraces the Dharma-realm and shines with compassionate light. 

From this we can see that the teaching of ten kalpas since Buddhahood is more suited to our capacities, and more effective in guiding sentient beings to faith and acceptance. It provides a concrete concept while also revealing that, although only ten kalpas have passed since Amitabha attained Buddhahood, his lifespan is immeasurable. Therefore, the opportunities for him to widely liberate sentient beings in the future are likewise immeasurable. For beings throughout the endless future—no matter the era or the circumstances—there will always be the opportunity to receive Amitabha’s saving deliverance. 

180 十劫成佛 (續 3 /3 ) 

曇鸞大師〈讚阿彌陀佛偈〉說： 

成佛以來歷十劫，壽命方將無有量， 

法身光輪遍法界，照世盲冥故頂禮。 

善導大師《法事讚》亦說： 

正坐以來經十劫，心緣法界照慈光。 

可知，成佛十劫對我們來講比較契機，比較容易接引眾生來信受。因為有 一個具體的概念，同時也顯示既然阿彌陀佛成佛以來才十劫而已，他的壽命 是無有限量的，可見未來廣度眾生的機會也是無有限量，盡未來的眾生，不 管哪個時代，哪個時節，都有受彌陀救度的機會。 

Namo Amituofo! 

April 27, 2026

Apr. 27, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識 

180. Attaining Buddhahood in Ten Kalpas (2 /3) 

From the standpoint of the Sacred Path (Self-Power path), the teaching of Amitabha attaining Buddhahood in the distant past is emphasized. Why? Because the Sacred Path involves cultivating practice in this Sahā world through one’s own effort, in order to realize one’s Buddha-nature and attain Buddhahood. Since Buddha-nature is equal in all beings and beyond the distinctions of time, it does not belong to the past or the future; it is eternally present. In truth, there is neither past nor future, and even the notion of the present ultimately does not apply. 

From the standpoint of the Pure Land path, however, the emphasis is on Amitabha’s attainment of Buddhahood ten kalpas ago. This is because ordinary beings who have not yet realized their Buddha-nature naturally perceive distinctions. To accord with the capacities of ordinary beings, there must be a definite number that people can understand, recognize, believe in, and rely upon. Therefore, both the Larger Sutra and the Amitabha Sutra clearly state that Amitabha Buddha attained Buddhahood ten kalpas ago. The patriarchs in the Pure Land lineage have likewise explained it in terms of ten kalpas. 

(to be continued tomorrow) 

180 十劫成佛 (續 2 /3 )

若以聖道門來說，聖道門重視久遠劫。為什麼？因為聖道門是在娑婆世 界以自力修行來領悟佛性，證悟佛果。而佛性平等，在時間上平等，不屬過去 跟未來，永遠都是現在，正是沒有過去也沒有未來，其實也沒有現在。 

若以淨土門來說，淨土門重視十劫的成佛。因為還沒證悟到佛性的凡夫 眾生，都有差別的觀念，要符合凡夫的根機，必須要有一個數目，可以去了 解、認識、信仰跟依靠。所以《大經》和《小經》也都揭示彌陀成佛以來是十劫， 淨土宗傳承祖師的說法，也是以十劫來說。 

Namo Amituofo! 

April 26, 2026

Apr. 26, 2026 

Important Knowledge in the Pure Land Teaching 

淨土小常識

180. Attaining Buddhahood in Ten Kalpas (1 /3) 

The Amitabha Sutra states: 

“Since Amitabha Buddha attained Buddhahood, ten kalpas have now passed.” 

The Larger Sutra likewise says: 

“Since attaining Buddhahood, ten kalpas have elapsed.” 

Regarding the time when Amitabha Buddha attained Buddhahood, there have traditionally been two explanations: the “ten-kalpa Buddhahood” view and the “Buddhahood since the distant past” view. 

According to the Three Pure Land Sutras, Amitabha Buddha attained Buddhahood ten kalpas ago. However, according to the Lotus Sutra and the Surangama Sutra, Amitabha Buddha had already attained Buddhahood in the inconceivably distant past. Then, from the perspective of the Pure Land school, which explanation is correct ? 

(to be continued tomorrow) 

180 十劫成佛 (1 /3 ) 

《阿彌陀經》說：「阿彌陀佛成佛以來，於今十劫。」 

《大經》亦說：「成佛以來，凡歷十劫。」 

關於阿彌陀佛成佛的時間，自古以來便有「十劫成佛說」與「久遠成佛 說」。依淨土三經，阿彌陀佛是十劫以前成佛；但是依《法華經》、《楞嚴經》， 阿彌陀佛在久遠劫就已經成佛了。 

那麼，以淨土宗來說，是重視哪個說法呢？ 

Namo Amituofo!

April 25, 2026

Apr. 25, 2026 

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

淨土短文 (一)

13. (continued 5 /5) 

“Assurance of Buddhahood” : non-retrogression, destined for Buddhahood in one more lifetime, and part of the great assembly. 

Non-retrogression: with immeasurable life one continues living and progressing toward Buddhahood. 

Rightly Established Group: with the status of a bodhisattva. A beginner (first stage of faith) bodhisattva must possess the ten wholesome actions. The “three virtuous stages” and “ten sage stages”: even the ten faith stages are still considered ordinary beings, called “inner ordinary beings.” 

Those before the first stage of faith are called “outer ordinary beings,” referring to ordinary beings immersed in the ten evils. 

13. (續 5 /5) 

正定聚──不退轉、等正覺、補處、大會眾。 

不退：壽命無量，一直活著，一直進步，不成佛成什麼？ 

正定聚：決定成佛之菩薩身份。初信位菩薩須具足十善。三賢十聖，十信猶是 凡夫，謂之內凡夫。 

初信外謂之外凡夫，此指十惡凡夫。 

Namo Amituofo! 

April 24, 2026

Apr. 24, 2026 

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

淨土短文 (一) 

13. (continued 4 /5) 

Amitabha Buddha and I share one life (in the great compassion of non-duality). The Forty-eight Vows—each and every vow is for saving sentient beings. Therefore, upon rebirth one quickly attains immeasurable light and immeasurable life. 

Immeasurable Life (longevity) is the foundation, like a bowl. Infinite light (wisdom) is like the food within it. Without immeasurable life wisdom would have no foundation on which to stand. 

Faith in the Eighteenth Vow is a primary cause; attaining the benefits of the Thirty-third and Thirty-fourth Vows is a result (distinct benefits).

The benefit of transforming evil into good: the Thirty-third Vow brings about a gentle and supple body and mind. A gentle mind is relatively shallow; a compassionate mind is deeper. This is the initial stage of compassion in which a more enlightened mind arises. 

Faith is born through great compassion. Though one may lack power, Amitabha Buddha’s great compassion gives rise to a gentle and pliant heart. 

The “non-arising dharma patience” of the Thirty-fourth Vow: the three kinds of patience—joy, awakening, and faith. “Patience” here means acceptance and firm acknowledgment. All profound Dharaṇīs arise from receiving Amitabha’s unsurpassed merit. 

13. (續 4 /5) 

彌陀與我是共命之鳥（同體大悲）。四十八願，願願度眾生，故往生即得無量 光、無量壽。 

壽命是根本，如碗，光明如料理。一切福慧，若無無量壽，即無立足處。 信第十八願是因，得三十三、三十四願是果（別益）。轉惡成善益：三十三願之 身心柔軟。柔軟心較淺，慈悲心較深，是慈悲心的初步──善心生焉。 信心是大慈悲心，雖無力，有此心而生柔軟心。 

三十四願之「無生法忍」，三忍，喜、悟、信，忍是忍可，肯定信。諸深總持是得佛名之無上功德。 

Namo Amituofo! 

April 23, 2026

Apr. 23, 2026 

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

淨土短文 (一) 

13. (continued 3 /5) 

Upon entering the Pure Land, one quickly attains the six supernatural powers. The six sense faculties gradually become pure: when the eye sees forms, the eye faculty is pure; when the ear hears sounds, the ear faculty is pure, and so on. 

With the power of knowing past lives, one can find parents and relatives from many lifetimes. With the heavenly ear, one can hear cries for help and respond like Avalokiteśvara, saving beings from suffering. 

Without these powers, there is ignorance; with ignorance comes affliction. Because beings lack the six powers, they undergo the suffering of birth and death. Not having attained these powers, the world falls into disorder. 

The eye-consciousness is like a mirror, without discrimination; discrimination arises from mental consciousness. Therefore, consciousness itself has no inherent nature. 

The wisdom of the Buddha can shatter the delusions of ordinary beings, like an X-ray revealing the interior of the human body. 

(to be continued tomorrow)

13. (續 3 /5) 

一入淨土即得六通，不必修行。一入淨土即六根清淨。如眼見樹眼根淨，耳聞 聲耳根淨…… 

宿命通故，能找多生多劫之父母兄弟，過去未來皆知。天耳通故，尋聲救苦觀 世音。 

無通即無明，無明即苦惱。無六通故生死痛苦。未得六通，故天下大亂。 眼識如鏡無分別，有分別是意識作用，故意識皆無自性。 

佛智能破凡夫之妄，如X光照人身。 

Namo Amituofo!