Vancouver Pure Land Buddhism

Thursday, 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!

July 7, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 淨土宗精要法語討論

26. Eradication of the Offenses of Breaking the Precepts through Hearing the Name

Those reborn in the middle level of the lower grade are sentient beings who violate the Five Precepts, Eight Precepts or All of the Precepts. These ignorant beings steal the communal property of the Sangha, plunder the personal possessions of resident monastics, teach the Dharma with impure motives without shame or remorse, thus defiling themselves with a variety of evil karmas. Because of their misdeeds, these offenders are destined to fall into hell.

“As they approach death, all the flames of hell arise at the same time. Then they encounter a Dharma friend with great compassion, who praises and expounds the ten powers and majestic virtues of Amitabha Buddha. He extensively praises his radiant light and supernatural powers, and extols his vows, meditative concentration, wisdom, liberation, knowledge and vision of liberation (the five attributes of the Dharma Body).

“Hearing this, the beings’ reincarnation-fated negative karma of 8 billion kalpas is eliminated. The fierce fires of hell transform into cool breezes that carry numerous heavenly flowers. On each flower are emanated Buddhas and Bodhisattvas, arriving to welcome the dying. In an instant, they are reborn in the Pure Land.

Question : Some people say, “If even those who break the precepts can be reborn in the Pure Land, wouldn’t promoting this idea lead to a loosening of moral discipline?”

Answer : The words of the Buddha in the sutras are true and should be faithfully believed. Rebirth in the Pure Land is based on hearing Amitabha’s Name and aspiring to be born there: “If sentient beings sincerely entrust themselves with joyful faith, wish to be born in my land, and recite my Name as few as ten times, are not born there, I will not attain Enlightenment.”

It is not because one keeps the precepts, nor does it depend on whether one breaks them. Even those who have broken the precepts are not abandoned. This precisely reveals Amitabha Buddha’s boundless compassion and wisdom.

To say, “Since I can be saved even if I break the precepts, why bother keeping them?” is to misunderstand the Buddha’s compassion. For those who have already broken the precepts, the Buddha shows special pity. As long as they turn their hearts toward him, he will save them all.

They should think, even someone like me, who has broken the precepts, is not forsaken by Amitabha Buddha. I must diligently follow the Dharma and gratefully repay the Buddha’s grace. This is true faith. On the other hand, someone who is lax and shameless, like a person who hears of a famous doctor who can mend broken bones, and then deliberately breaks his/her own legs just to seek treatment. This person is only bringing suffering upon him/her self.

26. 《觀經》聞名除破戒罪

下品中生者，或有眾生，毀犯五戒、八戒及具足戒；如此愚人，偷僧祇物，盜現前僧物，不淨說法，無有慚愧，以諸惡業而自莊嚴。如此罪人，以惡業故，應墮地獄。命欲終時，地獄眾火一時俱至。遇善知識，以大慈悲，即為讚說阿彌陀佛十力威德，廣讚彼佛光明神力，亦讚戒、定、慧、解脫、解脫知見。此人聞已，除八十億劫生死之罪。地獄猛火化為清涼風，吹諸天華。華上皆有化佛菩薩，迎接此人。如一念頃，即得往生。

26.1 問：有人說，「破戒也得往生，這樣提倡，是否會造成鬆弛戒律？」

答：佛經實語，應當諦信。往生是因聞名願生，「至心信樂，欲生我國，乃至十念，若不生者，不取正覺」，不因持戒，更不因破戒。破戒眾生也不遺棄，正顯阿彌陀佛的慈悲與智慧。

「反正破戒也能得救，何必費力持戒？」這是誤解佛的慈悲。已經破戒之人，佛特加憐憫，但能迴心向佛，佛皆救度。「像我這樣的破戒之人，佛也不棄，唯有勤心奉法，仰謝佛恩」，這是真具信心。若是放逸無慚，猶如聽說有接骨神醫，自殘雙腿以求醫，這樣只能自己受苦。

Namo Amituofo!

July 9, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

157. The Deliverance of Ordinary Beings in the Pure Land School (2 / 2)

Master Shandao regarded all people in the world today as "ordinary beings burdened with karmic evils and afflictions." In addition, he also considered those described in Mahayana Buddhism as having shallow understanding or clinging to the view of a self to be "evil-doers" and "beings full of afflictions."

In response, Master Shandao emphasized the most suitable and supreme method of Amitabha-recitation (exclusively reciting Amitabha Buddha’s Name) as Amitabha’s way of delivering such beings.

As such, the primary recipients of Amitabha’s deliverance are ordinary beings who commit evil and accumulate karmic offenses. This includes everyone, regardless of gender, status, monastic or householder, of good or evil character. All are regarded as sinful and afflicted ordinary beings.

157 救度凡夫的念佛法門 (2 / 2)

善導大師認為現實的人都是「罪惡煩惱凡夫」。此外，同時認為大乘佛教中所說的淺識者、執身見者，也是「罪惡者」、「具足煩惱者」。於是，善導大師針對造罪造業的罪惡凡夫，具足煩惱的凡夫，開展了最合適、最好的彌陀救度的念佛法門。

所以，彌陀救度的對象，是以造罪造業的凡夫為優先，此凡夫是指所有現實中的人。亦即不分男女貴賤、出家在家、善人惡人，都是罪惡凡夫、具足煩惱的凡夫。

Namo Amituofo!

July 8, 2025

Basic Knowledge in the Pure Land Teaching

淨土小常識

157. The Deliverance of Ordinary Beings according to the Pure Land School (1 / 2)

Ordinary beings are seen as being full of afflictions, having shallow understanding, attachment to the five desires, and are difficult to save. The founder of the Pure Land school, Master Shandao, explained that the three Pure

Land sutras reveal that even such ordinary beings can be reborn in the true and wondrous realm of Amitabha.

Therefore, Shandao promoted the doctrine of "the vow that saves all beings through the exclusive recitation of Amitabha Buddha’s Name."

Regardless of whether one is male or female, noble or lowly, a layperson or monastic, good or evil, all beings are considered ordinary beings. This includes those who commit sins and those filled with afflictions. Shandao considered everyone, whether good or evil, to be "ordinary beings who commit offenses and have karmic obstructions," or “ordinary beings full of afflictions”.

"Ordinary beings who commit offenses and have karmic obstructions" is quoted from Master Shandao’s Commentary on the Contemplation Sutra, which refers to all people nowadays. He says “we are all iniquitous ordinary beings subject to endless rebirths. Since time immemorial, we have died and been reincarnated, without any causal conditions to leave the cycle of rebirth.”

“Ordinary beings full of afflictions” is quoted from the Verse on the Rites of Rebirth, which says, “We are ordinary beings full of afflictions.”

(to be continued tomorrow)

157 救度凡夫的念佛法門 (1 / 2)

凡夫雖被稱為是煩惱者、淺識者、執著五欲者、染著身見者，而且還被認為是難救度者。但是淨土宗的開宗祖師善導大師依據淨土三經，闡釋即使是這樣的凡夫，也能因為專一念佛而被阿彌陀佛救度，往生阿彌陀佛真實高妙的報土，而提倡「本願念佛，凡夫入報」說。

不論是佛在世或佛滅後，不論男女貴賤、出家在家、善人惡人，所有眾生都是凡夫。可說此凡夫是「罪障造惡凡夫」、「具足煩惱凡夫」。

「罪障造惡凡夫」一語，是依據善導大師《觀經疏‧散善義》中所說的現實之人：「自身現是罪惡生死凡夫，曠劫以來常沒常流轉，無有出離之緣。」

「具足煩惱凡夫」一語，是依據善導大師《往生禮讚》所說「自身是具足煩惱凡夫」，可說凡夫是具足煩惱者。

Namo Amituofo!

July 6, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 11 (see post dated July 2, 2025)

Answer (continued 5/5):

Whether we are walking, standing, sitting, or lying down, our minds may be scattered. Because this practice is not limited to quietly sitting on a cushion in meditation, it includes walking and reciting, standing and reciting, lying down and reciting. Furthermore, it is said "regardless of time," meaning it doesn't matter how long one has practiced—one year, ten years, or twenty years. This is the true meaning of "even... just" [as in “even ten recitations”].

"Even... just" means that it doesn't matter whether one is a monastic or lay, good or evil, male or female, old or young, wise or foolish, virtuous or not—all are included in "even... just."

If "even... just" weren’t true, and if Amitabha Buddha had instead stipulated: "Only those who leave home life and arouse the bodhi mind are eligible for rebirth after ten recitations," that would be disastrous! Few people become monks, and even fewer can genuinely awaken the bodhi mind.

But “even... just” means inclusion across all categories: status, number, mindset, and psychological state. Its meaning is extremely broad.

Because of these two words —“even... just”— we can be at peace. Our Amitabha-recitation is precisely this "even ten recitations" type of recitation. This "even ten recitations" is inherently an acceptance of Amitabha Buddha’s fundamental vow: “Should I fail [to enable them to] be born there, may I not attain perfect Enlightenment.”

This is the difference in the meaning between self-powered and other-powered Amitabha-recitation.

11問：剛才聽師父講，《觀經》的眼目就在「一向專稱彌陀佛名」，稱名定往生，但是，這種稱名，它和有一種理論解釋的，就是要稱到什麼樣子才能獲得不退，是否一樣？請師父再把這兩種稱名具體的含義解釋一下。

續答5：

我們在「行住坐臥」當中，這顆心是散亂的。因為是「行住坐臥」，並非只是靜靜地坐在蒲團上，在那裏靜坐念佛，而是行走的時候也念佛，站在那裏也念佛，躺在那裏也念佛，而且又說「不問時節久近」，不管你修行時間長短，念了一年，或者十年、二十年，「時節久近」，這個都不管，這個才是真正「乃至」的意義。

「乃至」就是：不管你是出家、在家，善人、惡人，男女，老少，智愚，賢不肖，這個都是「乃至」。

如果不是「乃至」的話，阿彌陀佛如果限定說：「要出家發菩提心，乃至十念」，糟糕了，出家的人少，而且發菩提心，幾個眾生發得起來？

但是「乃至」，連身份上也是「乃至」，數目上也是「乃至」，心情上、心理上也是「乃至」，所以這個「乃至」的含義非常的廣。

因為有「乃至」兩個字，使我們安心了。所以，我們的念佛就是這種「乃至十念」的稱名念佛。而「乃至十念」的稱名念佛，本來就已經領受阿彌陀佛「若不生者，不取正覺」的本願之故啊。

這就是自力、他力念佛的不同意義。

Namo Amituofo!

July 5, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 11 (see post dated July 2, 2025)

Answer (continued 4/5):

By contrast, other-powered Amitabha-recitation does not concern itself with these qualifications. It embraces reciting the Buddha’s Name just as we are—regardless of whether our minds are concentrated or scattered. Whether we can concentrate or not, whether we can achieve a unified mind or not, none of that matters.

This is because our goals and standards are not based on our own practices or capabilities. Instead, we recite the Name in acceptance of Amitabha Buddha’s unconditional deliverance.

The merit-jewel of Amitabha is already within our hearts. Every utterance of Amitabha Buddha’s Name radiates the light of that jewel.

It’s not that one utterance contains the jewel and the next one doesn’t —not at all. Every single utterance is the light of that very same jewel. Our rebirth in the Pure Land comes not from the effort of our chanting, but from the power of this jewel-like Name.

The act of reciting "Namo Amitabha Buddha" arises naturally because the Name-jewel is already in our hearts —it is a spontaneous manifestation. Even though we continue to recite the Name like this—"Namo Amitabha Buddha, Namo Amitabha Buddha..." —there is no concept in our minds of accumulating merit or achieving a particular meditative state.

This is because we understand that we are already saved by Amitabha Buddha. We are already assured of rebirth in the Pure Land. Our Amitabha-recitation now is merely the light emanating from the jewel in our hearts—entirely natural and effortless.

This is why Master Shandao, when explaining the phrase "single-mindedly and exclusively reciting Amitabha Buddha’s Name", interpreted it as:

"Whether walking, standing, sitting, or lying down, regardless of time; never abandon it, moment after moment."

(to be continued tomorrow)

續答4：

他力的念佛一概不講那一些，就是以我們本身這種根性去念佛，不管念得能一心、不能一心，都不管。因為，不是以這個為目標、為標準的，是領受彌陀的救度而去稱念這句名號的，因為彌陀的功德寶珠在我們的心中，聲聲佛號念出來，都是這顆寶珠所放出的光明。

並非這一聲是這顆寶珠，那一聲就不是了，不是的，聲聲都是這顆寶珠的光明。往生是這顆名號的寶珠使我們往生，而不是我們口中稱念的功夫使我們往生。只是說：既然我們心中有彌陀名號的寶珠，我們就會時時刻刻流露出稱名這個現象出來；雖然這樣流露出來，而稱念「南無阿彌陀佛、南無阿彌陀佛 ……」，心中並沒有一種要累積功夫，或者要達到「事理一心」的那種觀念，因為曉得自己是已經被阿彌陀佛救到的人了，已經是決定往生極樂世界的人了，現在的念佛，就是內心那一顆明珠所散發出來的光明，是自自然然的。

所以，善導大師在解釋「一向專稱彌陀佛名」的時候，他所解釋的是：行住坐臥，不問時節久近，念念不捨。

Namo Amituofo!

July 4, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

Question 11 (see post dated July 2, 2025)

Answer (continued 3/5):

If Amitabha Buddha were to set such conditions for our salvation, then sentient beings across the ten directions would have no hope of rebirth. Would the all-compassionate, all-wise Amitabha not already know this? Would he still insist on placing such conditions? That is impossible.

It’s like loving parents who lost their beloved young child many years ago. One day, they finally discover that their son is living. They see him suffering, exposed to the elements, starving, and in hardship. Their hearts ache for him, and they desperately want to bring him home to free him from his misery.

Unfortunately the son, with his ignorance and low self-esteem, believes he is unworthy of returning home. He thinks that, in order to return to his parents' abundant noble home, he must first meet certain conditions, perhaps becoming more capable or more accomplished.

Having lived apart for so long, the child develops a deep sense of inferiority and fails to understand his parents’ boundless love. This only causes the parents more pain and sorrow.

Likewise, when we fail to accept Amitabha Buddha’s deliverance and cling to such self-powered thinking, we are, in effect, stabbing a knife into Amitabha’s compassionate heart. This mindset reflects a self-powered approach to reciting the Buddha’s name.

(to be continued tomorrow)

11問：剛才聽師父講，《觀經》的眼目就在「一向專稱彌陀佛名」，稱名定往生，但是，這種稱名，它和有一種理論解釋的，就是要稱到什麼樣子才能獲得不退，是否一樣？請師父再把這兩種稱名具體的含義解釋一下。(14/25)

續答3：

如果阿彌陀佛給我們立下某種條件的話，十方眾生就不可能往生了，阿彌陀佛大慈大悲的智慧心中難道不知道，而會硬要立下某種條件嗎？這是不可能的！

慈愛的爸媽，早年失去了最疼愛的幼子，現在發現了兒子的住所，這個兒子在那裏受風受雨、受苦受難、三餐不濟，慈愛的爸媽一看就心疼，所以，巴不得趕快把兒子接回家裏，免除他的貧窮困苦。但是兒子一直愚癡，心性低劣，以為爸媽所擁有的榮華富貴，自己沒有資格，要能夠回去的話，起碼要怎麼樣怎麼樣才能回去。

所以，兒子在外面待久了，自會有一種卑劣的想法，不能體會父母的悲心，那樣的話，就會使父母更加心疼。所以，我們不接受彌陀的救度，對彌陀懷有的那一種觀念，等於是拿一把小刀插在彌陀的胸膛上。那是一種自力的念佛心態。

Namo Amituofo!