March 31

Mar 31, 2017

慧淨上人法語
本願稱名

The Land of Bliss is a Pure Land of unconditioned nirvana, a reward of Bodhisattva Dharmakara in his fulfillment of 48 vows in causal ground. It is also accomplished through the accumulation of his boundless virtuous bodhisattva practices in countless eons. The causal conditions and the merits of various virtuous practices possessed by all ordinary beings, even the sagely practitioners of the Three Vehicles cannot enable us to be reborn there. The only cause of rebirth is name-recitation in accordance with the Fundamental Vow, because this single name consists of boundless, immeasurable and inconceivable merits and virtues.

極樂世界是酬報法藏菩薩因地四十八大願，以及兆載永劫積植菩薩的無量德行而成就的無為涅槃的淨土，以我們一切凡夫乃至三乘的聖者所擁有的諸善的功德、因緣，是不能夠往生。只可以以阿彌陀佛這一句無量無邊不可思議的功德名號，本願稱名念佛，以這一個因才能夠往生。

Namo Amitabha!

March 30

Mar 30, 2017
慧淨上人法語
專稱彌陀佛名

We cannot search and imagine the realm of emptiness. As Master Daochuo says, “According to the Mahayana teachings, our mind cannot be triggered by the teaching of Real Mark and True Suchness, the Foremost Meaning of Emptiness.” According to the Theravada teachings, we are not been qualified, whether monastics or householders, in entering the sagely stream by clearing the delusion of view, or further to Anagamin (the Third Fruition), Arhat (the Fourth Fruition) who cut off the Upper Five Afflictions and clear the Lower Five Afflictions.

Though we are exactly this kind of people, if we exclusively recite Amitabha’s name, we are regarded to truly practice in alignment, or to align with the true practice. So, the teaching of our school is very splendid and easy.

我們雖然對空性的境界摸索不到、也想像不到， 就好像道綽大師所講的：「若據大乘，真如實相，第一義空，曾未措心。若論小乘，修入見諦修道，乃至那含、羅漢，斷五下、除五上，無問道俗，未有其分。」

儘管我們是這樣，但只要我們專稱彌陀佛名，就與如實修行相應了，就相應於如實修行了。所以我們這一個法門很殊勝、很容易。

Namo Amitabha!

March 29

Mar 29, 2017
慧淨上人法語
信受彌陀救度
(continued)

Second, some people do exclusively recite Amitabha’s name for the whole life; but they do not know the “other-power” deliverance by Amitabha, and do not understand the reasoning of the Fundamental Vow. Will these people be born inside the bud, or born by instant manifestation? As far as the Name is concerned, the Name IS Amitabha himself. So, no matter what mentality those people have, if and only if they exclusively practice Amitabha-recitation, they will be reborn in the Pure Land, and can see the Buddha with flowers blossomed.

The doubtful mind is a mental state that exists when our body is still in the Saha World. For a person who exclusively recites Amitabha’s name, his doubts will be cleared immediately upon seeing the Buddha at the time close to the end of his life. It doesn’t matter whether he has doubt or not, or his doubt is deep or shallow. That is to say, all those who exclusively recite Amitabha’s name will be reborn by manifestation, and they will not stay inside the buds. That is the reason why Bodhisattva Nagarjuna says, “For persons who cultivate the root of virtues, their [lotus] flowers do not blossom if they have doubts”.  He uses “root of virtues”, but not “name-recitation” for explanation of faith and doubt.

第二，有人也是一生專念彌陀名號而求往生，可是他們並不知道彌陀他力的救度，也不了解本願的道理，這樣的人往生後是在花苞中還是當下化生呢？就名號來講，名號是阿彌陀佛的本身，只要專一稱念這句彌陀名號，不管他的心境怎樣，到淨土都是花開見佛的。

疑心是肉體還在娑婆世界而存在的意識狀態，一個專稱彌陀名號的人，不管有疑、無疑，所疑是深或淺，在臨終見佛的當下，他的疑心就消除了。也就是說，專稱彌陀名號的人往生都是化生，而不在花苞裡面，所以龍樹菩薩言「若人種善根，疑則花不開」，是以「善根」來說明信與疑，而不以「稱名」來說信與疑。

Namo Amitabha!

March 28

Mar 28, 2017
慧淨上人法語
信受彌陀救度

Bodhisattva Nagarjuna says, “For persons who cultivate the root of virtues, their [lotus] flowers will not blossom if they have doubts. For those who are pure in faith, they will see the Buddha when their flowers blossom.” This remark reveals that those with doubt will stay inside the bud, and those with faith will see the Buddha while their flowers blossoming.

There are two explanations: First, the phrase “‘for persons cultivate the root of virtues” refers to the 19th Vow that sets forth on the Bodhi Mind, and practices for various meritorious virtues, which are fundamental to all merits and virtues. The 19th Vow, however, attempts to attain rebirth by dedication of merits and virtues cultivated by one’s self-power. It seems to have doubt in Amitabha Buddha, so it says “their [lotus] flowers will not blossom if they have doubts”.
It indicates that only people who can really recite Amitabha’s name in accordance with Amitabha’s Fundamental Vow are those “who believe in and accept Amitabha’s deliverance”. Only those “who believe in and accept Amitabha’s deliverance” will single-mindedly and exclusively recite Amitabha’s name whole-heartedly, without any doubt or reservation.
（continued tomorrow）

龍樹菩薩說「若人種善根，疑則花不開，信心清淨者，花開則見佛。」顯示有疑心就會在苞胎裡面，有信心才能花開見佛。

這有兩種解釋：第一，「若人種善根」是在講第十九願──發菩提心，修諸功德。發菩提心修諸功德是所有善與德的根本，可是第十九願是以自己修諸功德迴向往生，這樣恐怕對阿彌陀佛抱有懷疑之心，所以「疑則花不開」。

可見真的能夠依本願稱名的，就是「信受彌陀救度」，只有「信受彌陀救度」的人才會真的死心塌地的、完全沒有懷疑的專一稱念彌陀名號。

Namo Amitabha!

March 27

Mar 27, 2017
慧淨上人法語
淨土宗宗旨

An Amitabha-reciter who believes in and accepts Amitabha’s deliverance, exclusively recites Amitabha’s name, and instills the belief into other’s mind is a person of great wisdom and with great retributive blessing. He is a person having great root of virtues with great merits. He is a person having great vow power with great compassion. For an Amitabha-reciter of this kind, Shakyamuni Buddha praises him as a white lotus flower, a wonderful person, a supreme person, a rare person, and the most excellent person of the human race. So, an Amitabha-reciter is very rare and precious.

一個「信受彌陀救度、專稱彌陀佛名、自信教人信」的念佛人，是個「大福報大智慧」的人，是個「大善根大功德」的人，是個「大慈悲大願力」的人，這樣的念佛人，釋迦牟尼佛讚歎他是芬陀利華，是妙好人、是上上人、是稀有人、是最殊勝之人，所以念佛之人非常的難能可貴。

Namo Amitabha!

March 26

Mar 26, 2017
慧淨上人法語
人生目的

Life has three periods of time—past, present and future. However, the present life is very short, the future life is immeasurable. It is extremely difficult to become a human again in the immeasurable future, because most of us will fall into the Three Wretched Realms.

In the Three Wretched Realms, the time span is long and the sufferings are heavy. So, whether we can be liberated from all sufferings in the future is to be determined in the present life. So, we have to complete the works in this lifetime, in order to liberate ourselves in future. It is the Great Matter for everybody. To solve this great matter is the purpose of our life.

人生有三世—— 過去、現在、未來，但今生很短，未來世無窮。無窮的未來，極難再度當人，大多墮入三惡道。

三惡道時長苦重。度脫來生之苦，決定在今生，因此有生之年，必須完成救度來生，這件事是每一個人「人生的大事」，解決這大事是每一個人「人生之目的」。

Namo Amitabha!

March 25

Mar 25, 2017
慧淨上人法語
念佛度亡
(continued)

The Buddhist scriptures says, “At the time close to the end of life, all good and evil events in one’s whole life will be revealed and envisioned at one time.” At this ending phase of life, we will see all kinds of behavior we did throughout our whole life—the good and evil conducts accumulated in the past decades, just like a fast motion in the movies. In a few minutes, we can review various good and evil doings we committed in our lifetime.

經典上說：「臨命終時，一生善惡，一時俱現」。臨命終的時候，我們一輩子所做的種種行為，累積好幾十年的種種善惡，臨命終那一剎那，就好像快速播放電影般，短短幾分中，就檢視了我們這一輩子的種種善惡行為。

Namo Amitabha!

March 24

Mar 24, 2017
慧淨上人法語
念佛度亡

A person at the time close to death usually sees in advance the place he is heading to. We cannot see that because we are not close to death yet. For now the chi of yang (or positive energy) is still vigorous, and the magnetic field is different. At the near end of our life when the chi of yang declines while the chi of yin (or negative energy) escalates, we can see that too.

So, a person who aspires to be reborn in the Land of Bliss and exclusively recites Amitabha’s name in his present lifetime will see the landscape of the Land of Bliss during the near end of his life. A person who commits all kinds of evil offenses will see the landscape of hell before his last breath. He may even have painful feelings, look like suffering from penalties in hell.

一個人在臨命終的時候，往往都會預先看到他要去的地方，我們現在看不到，是因為我們現在未到臨終陽氣很盛，也就是說磁場不一樣，到了臨終的時候，陽氣逐漸衰落，陰氣逐漸增強，就會看到。

所以一個平生願生極樂，專稱彌陀佛名的人，臨終的時候他所看到的，往往就是極樂世界的景象；一個作惡多端，無惡不作的人，他臨終還沒有斷氣時，往往就會看到地獄的景象，甚至親身感受到痛苦，好像已在地獄受刑罰的樣子。

Namo Amitabha

March 23

Mar 23, 2017
慧淨上人法語
念佛利益

Buddhist scriptures are similar to a map, or an instruction of map reading. When we know the destination and the way after consulting the map and its instructions, we should directly make preparations for the trip and go out to reach the destination. We should not keep reciting the scriptures.

Reciting sutra, of course, has merits and virtues; but other practices, such as “contemplating the mind according to the teachings, and practice in compliance with the teachings”, are more abundant in merits and virtues. Hence, the Amitabha Sutra tells us to holdfast the Name [of Amitabha], and by doing so, we and other objects of delivery, can be reborn in the Land of Bliss. It is a guarantee provided by all buddhas in the ten directions proactively, joyfully, and unanimously; it is also a confirmation to Shakyamuni Buddha’s words, which is absolutely true and not false. At the same time, while extolling the splendor of this teaching, they also protect and look after all Amitabha-reciters.

經典就像一張地圖，也是地圖的說明書，我們看了說明書，也查了地圖，曉得目標和方法了，就應直接整裝上路，往目標前進，而不應一直停留在誦經階段。

當然誦經是有功德的，但是比誦經功德更大的，就是所謂的「藉教觀心，依教奉行」。所以《阿彌陀經》告訴我們，只要執持名號，就能夠使得我們以及所要超度的對象往生極樂世界，這個也是十方諸佛主動地、歡喜地、異口同聲地來向我們保證，釋迦牟尼佛所說的絕無虛假，同時來讚歎這個法門的殊勝，祂們對於念佛人都會加以護念。

Namo Amitabha!

March 22

Mar 22, 2017
念佛方法

Our daily activities involve walking, standing, sitting, and lying. When Master Shandao says, “to recite without forsaking”, he refers to recitation according to individual’s aptitude and conditions, disregarding whether one is walking, standing, sitting, or lying, no matter how much time or how long one has spent in reciting [the Name]. Just recite whenever and wherever one can.

As long as he knows that one should recite Amitabha’s name exclusively and single-mindedly without interruption, all of his practice will then focus on Amitabha-recitation, and his mood is always set for Amitabha-recitation. He will spend his time wholly in reciting this Name whenever he thinks of it.

每個人的行為都離不開行、住、坐、臥，善導大師說「念念不捨」，是表示每一個人只要依個自的「根機」去念佛，不管行住坐臥，多少時間，不問時節的久近，能夠念就儘量念。

只要知道一向專稱、一心專念彌陀名號，他所有的行持就都會念佛，也都是念佛的心情；所有的時間，只要想到，就會念這一句名號。

Namo Amitabha!

March 21

Mar 21, 2017
慧淨上人法語
凡夫入報

Upon arrival at the Land of Bliss, we can expedite the achievement of Buddhahood, because our concept of time doesn’t exist in the Land of Bliss. It is similar to the remark Master Shandao made:

“All past karma, numerous as motes of dusts, will extinct once enlightenment is achieved. Without being noticed, we enter the gate of True Suchness. The time span, long as countless eons, will be shortened as a flash of light.”

Great or small kalpas, or countless eons, are just equivalent to one moment, as short as a snap of the fingers.

我們到極樂世界，就快速成佛，因為極樂世界是沒有時間的，就像善導大師所講的：「微塵故業隨智滅，不覺轉入真如門；大小僧祇恒沙劫，亦如彈指須臾間。」大劫小劫、無量的阿僧祇劫猶如彈指一念間，就好像彈個指頭的當下就過了。

Namo Amitabha!

March 20

Mar 20, 2017
慧淨上人法語
本願稱名

Studying this [Pure Land] teaching, we have to clearly know that our status of assured rebirth is confirmed once we recite the Name. We are now the people having been saved by Amitabha Buddha.

學習我們這個法門要清楚，只要稱名，現在就已經是往生決定的身份，就已經是給阿彌陀佛救到的人了。

Namo Amitabha!

March 19

Mar 19, 2017
慧淨上人法語
專稱彌陀佛名
(continued)

We, Amitabha-reciters, hence, do not feel that we are accumulating or cultivating merits and virtues for rebirth in the Land of Bliss; we simply follow and abide by the 18th Vow that Amitabha Buddha wanted us to recite [his name] “even ten times”. Accordingly, we exclusively recite Amitabha’s name for the remainder of our life—up to the entire lifespan, or down to just reciting ten times, one time, or even one thought. So, on our side, our practice is “acting according to suchness”, which is “not practicing” [those for accumulation of meritorious virtues]. This kind of “practice without practicing” is actually the real practice according to suchness, and the true practice.

Let’s draw an analogy. We can cross a river from one side to the other by riding in a boat. Although we do not swim from shore to shore, we do reach the other side of the river, because we rely on the sailing function of the boat, not our own physical abilities. We are simply on board the boat that sails to the destination.

所以對我們念佛人來講，並不覺得是在累積或是在修往生極樂世界的資糧跟功德，我們只不過是隨順第十八願所講的，阿彌陀佛要我們乃至十念，那我們就上盡一形、下至十聲一聲、乃至一念的「一向專稱彌陀佛名」。所以對我們來講，我們是體如而行，是「不行」，這種「不行而行」，其實才是真正的如實修行、才是真正的修行。

用一個比喻來說明，好像我們坐船就能夠從此岸到達彼岸，可是我們並沒有從這裡游泳到彼岸去啊！但同樣也能夠到達彼岸。因為是靠船的航行功能，不是靠我們的功能，我們只不過是隨順這一條船的航行。

Namo Amitabha!

March 18

Mar 18, 2017
慧淨上人法語
專稱彌陀佛名

Reciting Amitabha’s name exclusively is equivalent to “practice according to the true reality”, interpreted as “practice according to suchness and not to practice [as the ordinary practitioners]*”.

Why? Our exclusive recitation of Amitabha’s name is in response to Amitabha’s Fundamental Vow, which has pre-arranged and pre-set in his Name all the functions, meritorious virtues, and necessities that sentient beings need for rebirth in the Land of Bliss. This allows us to possess all the merits and virtues required for rebirth in the Land of Bliss, once we exclusively recite this single name of Amitabha Buddha.

*Note: This is a comment made by Master Tanluan in “Commentary on the Treatise on Rebirth in the Pure Land”
(continued tomorrow)

專稱彌陀佛名也等同「體如而行，則是不行」的「如實修行」。為什麼？
我們專稱彌陀佛名，相應於阿彌陀佛的本願，而阿彌陀佛的本願已經把眾生往生極樂世界的功能、功德、資糧都已經預先具備好放在名號當中，讓我們只要專念這一句彌陀名號，就有了功德資糧可以往生極樂世界。

Namo Amitabha!

March 17

Mar 17, 2017
慧淨上人法語
信受彌陀救度
(continued)

The content of this faith is the Name, that is Amitabha Buddha himself. The Name and name-recitation are identical. So, Master Shandao says, “to recite my Name”, when he explains the “three kinds of faith” [also known as the Three Mental States] in the Fundamental Vow. Name-recitation in this context is different from general Buddha-invocation commonly practiced in other schools. It is specifically referred to the single-minded and exclusive recitation of Amitabha’s name no matter one is walking, standing, sitting, or lying. It also covers the meaning of “even ten times” in the Fundamental Vow.

If we can always exclusively recite [Amitabha’s name], our faith is deep-seated there. It is known as “to get access to Buddha’s wisdom insidiously, and to align with the wonderful Way unobserved”. That is the reason why the Master interprets it as “to recite my Name”. If you profess a faith but do not recite Amitabha’s name, you are not having the “right faith”.

此「信」之內容乃是名號，亦即彌陀之本身。名號與稱名同，故善導大師解釋本願之「三信」謂之「稱我名號」，此之「稱我名號」與通途念佛不同，乃是不論行住坐臥之「一向專稱彌陀佛名」，此亦包含本願文「乃至十念」之意。

若能「一向專稱」，信便在其中，所謂潛通佛智，暗合道妙。是以大師釋為「稱我名號」，倘若信而不稱名，便非「正信」。

Namo Amitabha!

March 16

Mar 16, 2017
慧淨上人法語
信受彌陀救度

(continued tomorrow)

Practitioners put their faith in Amitabha Buddha, and that is why they profess the “faith in other-power”. So they truly believe and accept Amitabha’s compassionate deliverance in his vows just as it is, which is called as the “right faith”. This “right faith” is said as “joyfully entrust ourselves” in the 18th Vow, and as “confidence” in the passage of the accomplishment [of the 18th Vow] in the Great Sutra. So, the meaning of “joyfully entrust ourselves”, “confidence”, and “right faith” are the same.

彌陀之本身是行者之信心所在，故言「他力信心」；亦即對彌陀誓願之悲救，如實地信受，謂之「正信」。此「正信」於《大經》第十八願謂之「信樂」，成就文謂之「信心」，故「信樂」、「信心」、「正信」，言異意同。

Namo Amitabha!

March 15

Mar 15, 2017
慧淨上人法語
淨土宗宗旨

We are assured to be reborn in Amitabha’s Pure Land, to accomplish the perfect and complete enlightenment expediently, and to deliver sentient beings of the Saha world, or even in the worlds of the ten directions with speedy return, as long as we believe and accept Amitabha’s deliverance, exclusively recite Amitabha’s name, and aspire to be reborn in his Pure Land. Is this not the original intent of Shakyamuni Buddha and the purpose of studying Buddhism being completely incorporated in our teaching – Pure Land Buddhism? This is the feature of our teaching, which is very splendid and precious. Hope that all of us will cherish and treasure it.

我們只要信受彌陀救度、專稱彌陀佛名、願生彌陀淨土，則必生彌陀淨土，必快速圓滿正等正覺，必快速還來娑婆，乃至顯化十方，廣度眾生，這豈不是釋迦的本懷、學佛的目的都在我們這個法門當中一體具備！這是我們這個法門的特色，非常的殊勝可貴，希望大家能夠珍惜、珍重！

Namo Amitabha!

March 14

Mar 14, 2017
慧淨上人法語
人生目的

Reincarnations within the Three Domains and the Six Realms are in essence purely sufferings. So, sentient beings of the Three Domains should earnestly consider their being in the cycle of reincarnations as the sole and upmost important issue in life.

Among the Six Realms, only the human realm provides the karmic conditions for solving this grave issue. Since we have already been born as a human being, and should we not solve this grave issue of birth and death as soon as possible, we shall leave this realm empty-handed, and lose the meaning and value of being a human.

Conversely, having had the human body and come across the method of liberation, we shall reach the goal of liberation, and thus naturally be honoured with the meaning and value of being a human in this lifetime.

三界六道的輪迴，在本質上是純粹的苦、徹底的苦，所以三界中的眾生，應把身在輪迴中，當成是唯一的、最嚴重的大事來看待。

六道之中，唯有人道才有解決這件大事的機緣，既已生而為人，如果不知儘快解決這件生死大事，終將空手而回，失去生而為人的意義和價值。反之，既得人身，又遇到解脫的方法，達到解脫的目的，這樣自然也成就了今生為人的價值和意義。

Namo Amitabha!

March 12 2017

Mar 12, 2017
慧淨上人法語
念佛利益

Master Shandao says: Amitabha-recitation suffices four kinds of virtues – repenting, praising, aspiring and adorning. Amitabha-recitation also provides five kinds of augmentative merit and virtues – eradication of karmic offenses, protection and caring, visualization of the Buddha, embracing for rebirth and certification f rebirth. Itt doesn’t matter whether you know it or not, believe it or not, ask it or not, you will have such a great benefit with unsurpassed merits and virtues, if you always recite Amitabha’s name. It is purely because of the Buddha’s power. So, those learner should learn this; those have faith should believe this; those have practice should practice this.

善導大師說：念佛本身，具足四德，也就是「懺悔、讚歎、發願、莊嚴」；又說：念佛有五種增上功德，即「滅罪、護念、見佛、攝生、證生」等。不論知不知、信不信，一向稱名念佛，不知不求，便有如此大利無上功德，這純粹是佛力。學者學此，信者信此，行者行此。

Namo Amitabha!

March 11 2017

Mar 11, 2017
慧淨上人法語
念佛方法
(continued)

Humans are born naturally with differences in gender and looks. Although having these given differences, we are the same in receiving all functional benefits of Amitabha’s name as long as we exclusively recite it, because the name is [the result of] crystallization of all virtues of all practices, and thus has the function of taking us to the Land of Bliss.

In other words, this Name can eradicate all our karmic obstructions, enrich our meritorious blessings, and naturally lead us to the realm of nirvana in the Land of Bliss at the near end of our life.

就好像人生下來，自然就有男女的差別、有各個面貌的差別，而雖有這些不同，因為這句名號是萬德萬行的結晶，只要我們專一稱念這句名號，都同樣承受名號的功能，而被牽引到極樂世界去。

也就是說，這句名號本身就能消除我們的業障、增長我們的福德，使我們臨命終時，自然進入極樂世界的涅槃境界。

Namo Amitabha!

March 10 2017

Mar 10, 2017
慧淨上人法語
念佛方法

Each person should recite this Name in accordance with his aptitude, and there is no restrictive condition, nor specified level of requirements. If he is a monastic, recite it as a monastic; if he is a householder, recite it as a householder. If his character is relatively gentle and non-contentious, he can recite in such a manner. If his character is relatively stubborn with an inquisitive mind, or if he is loaded with heavy afflictions, or filled with false thought in the course of Amitabha-recitation, it doesn’t matter. It is all right as long as he continues reciting the Buddha’s name.
(continued tomorrow)

每一個人就依他當下的根器去念這一句名號，沒有任何條件的限定，或者某一種水平的規定；他是在家就依在家的身分、出家就依出家的身分去念佛；他的個性比較調柔、無諍，就以調柔無諍的個性去念佛；他的 個性比較剛強，凡事都要問清理由，或者煩惱比較重，念起佛來就妄想雜念紛飛，這都沒關係，只要他念佛就可以了。

Namo Amitabha!

March 9 2017

Mar 9, 2017
慧淨上人法語
凡夫入報

In the Buddhist scriptures, especially the Treatise of Rebirth written by Master Tanluan, in particular, do mention that, our six sensual ‘roots’ (organs) will be enlightened when they get in contact with the respective six circumstantial ‘dusts’ (environment) upon our rebirth in the Land of Bliss.

In other words, when our eyes see the landscape there, our ears hear the sounds there, our nose smells the odors there, our body touches the thing there, we will be totally enlightened. It is similar to Shakyamuni Buddha who was an ordinary being before he was seated on the bodhi altar. However, once he sat on the bodhi altar and watched the morning star, he was fully enlightened instantly with all paranormal powers and thousands of dharani manifested immediately.

經典上所說，尤其是曇鸞大師的《往生論註》， 都有談到往生極樂世界後，我們的六根對那裡的六塵，當下就悟道。

也就是說，眼根看到那裡的景象、耳根聽到那裡的聲音、鼻根聞到那裡的種種味道、身體觸到那裡的東西，當下都能讓我們大徹大悟。就好像釋迦牟尼佛在未坐菩提座之前是凡夫，可是一旦坐上菩提座，夜睹明星，當下大徹大悟，大悟徹底，三明六通、百千陀羅尼立即現前。

Namo Amitabha!

March 8 2017

Mar 8, 2017
慧淨上人法語
本願稱名

A person who recites [Amitabha’s name] continually till the end of his life is assured of rebirth with a rate of ten out of ten, a hundred out of a hundred, and a thousand out of a thousand. If a person gives up such a splendid, yet easy teaching, Master Shandao would worry for him and exclaims, “His chance of rebirth is less than one to two out of a hundred, or three to five out of a thousand.”
In other words, if we follow the Fundamental Vow to recite Amitabha’s name, we will certainly be reborn; if we don’t, rebirth is uncertain.

一個念念相續，畢命為期的人，可說是十即十生，百即百生，千即千生。如果捨去了這麼簡易又殊勝的法門，善導大師就非常為他擔憂而且感嘆的說：「百中難得一二，千中難得三五」。
也就是說，依本願之稱名決定往生，不依本願之稱名，就不一定決定往生了。

Namo Amitabha!

March 7 2017

Mar 7, 2017
慧淨上人法語
專稱彌陀佛名

Those who aspire to be reborn in Amitabha’s Pure Land ought to exclusively recite Amitabha’s name, so that the practice is “true and real”, and “corresponding to the effect with the respective cause”. In this way, to perform true and real practices is no longer difficult, because it is achievable simply by exclusively reciting Amitabha’s name.

願生彌陀淨土的人，必須要專稱彌陀佛名，這樣才是如實的修行，才是相應於它的果的這個因。那麼，欲如實修行也不是很困難，只要專稱彌陀佛名就可以了。

Namo Amitabha!

March 6 2017

Mar 6, 2017
慧淨上人法語
信受彌陀救度

(continued)

At this point, we have thrown away the ideas of self-power and other-power, dumped away the meanings of faith and doubt. Naturally, faith is planted in the name. In our school of teaching, instead of saying “we believe”, it is better to say “we are allowed to believe”. We don’t have the power to believe. We don’t have  the power of faith, nor self-power. We simply receive and let Amitabha’s compassion to enter our heart upon hearing of it. Our faith is based on and abides by Amitabha’s compassion.

所以，從這一點來講，已經拋開自力他力，已經拋開是信是疑了，自自然然地信就在裏面。我們這個法門與其說是「我們去信」，不如說是「讓我們信」。我們沒有力量去信的，沒有這個信的力量，沒有自力。是聽聞彌陀的慈悲之後，納入心中，依彌陀的慈悲，作為我們的信。

Namo Amitabha!

March 5 2017

Mar 5, 2017
慧淨上人法語
信受彌陀救度

（continued）
Master Shandao says, “Although we set forth a pure mind, it just likes drawing on waters.” We may have a certain kind of feeling, but it is not reliable. It comes with conditions, so it passes away soon. It is because the impression in our mind is ever changing, not everlasting. Only Amitabha’s name is everlasting, and also our reliance on the Name is everlasting.  What we need to do is simply recite Amitabha’ name in accordance with our own individual aptitude.

Our faith should be reverted to this kind of faith, and understood in such context. Here comes the saying, “Those who have faith should believe in this; those who practise should practise this.”
(continued tomorrow)

善導大師說「縱發清心，猶如畫水」，即使我們有某一種體會感受，都是不可靠的，往往是遇緣即現，境過則遷，因為心境會改變，不是永恒的。永恒不變的是這一句彌陀名號，永恒不變的只有依靠這一句名號，只要以每個人目前的根機去稱名念佛就可以了，我們的信要回歸到這樣的信，信這樣的內容。所以說「信者信此，行者行此」。

Namo Amitabha!

March 4 2017

Mar 4, 2017
慧淨上人法語
信受彌陀救度

Learners of our Dharma teaching should understand that by name-recitation alone, we are given an assured status for rebirth with immediate effect and become those beings delivered by Amitabha Buddha.

Our recitation of Amitabha’s name at present is a technical requirement made to match our aptitude and capacity under individual circumstance. Whether we can do it well or not, and whether we can meet the requirement satisfactorily or not,  it doesn’t affect the result as far as rebirth is concerned. In this respect, it returns to “faith”.

What is behind the faith? It is the Name. Because our name-recitation depends on Amitabha’s vow power,  the faith that we emphasize here is not the kind of belief found through our own perception, or our personal experience. Faith that found through our experience is intangible, and will change eventually.
(continued tomorrow)

學習我們這個法門要清楚，只要稱名，現在就已經是往生決定的身份，是已經給阿彌陀佛救到的人了。

我們現在念佛，是就我們這種根機、場合來做技術性的要求，不管做的好或做不好，要求得到或要求不到，對往生來講都不增不減。以這點來講，等於是回歸到「信」。

但信的背後是什麼呢？是這一句名號，是因為我們稱名靠彌陀願力，所以在這方面所強調的信，就不是自己想像的信或自己體驗的信了。自己體驗的信往往是無形的，而且最後都會改變。

Namo Amitabha!

March 3 2017

Mar 3, 2017
慧淨上人法語
淨土宗宗旨

Although Amitabha vows to deliver us, we must also be willing to be delivered; otherwise, the two sides do not match with each other. Subsequently, we shall continue to reincarnate in the Three Domains and the Six Realms. It is similar to the light that has the function of illuminating: it will not brighten if we do not turn it on. Or, like the moon: although it can be reflected on the surface of water, its image will not be cast on the water of a tank if we do not open the lid, which makes the moon and the water not matching with each other.

Above all, don’t worry about that we have committed the five gravest transgressions and Ten Evil Actions, and have slandered the correct Dharma like the icchantika (the vilest, most deluded beings); do worry about that we do not believe in and accept Amitabha’s deliverance, do not exclusively recite Amitabha’s name, and do not aspire to be reborn in Amitabha’s Pure Land.

然而，彌陀願救我們，也必須是我們願意被救，否則的話，就有所謂的不相應，我們就會繼續在三界六道中輪迴。就好像燈固然有亮的功能、但是我們若一直沒有去按開關，燈就會一直沒有亮；月亮本來會照映在水面，可是我們若一直沒有將蓋子打開，月跟水便不能相應。

總之，不怕我們有五逆十惡、謗法闡提的罪業，只怕我 們不信受彌陀救度，不專稱彌陀佛名，不願生彌陀淨土。

Namo Amitabha!

March 2 2017

Mar 2, 2017
慧淨上人法語
人生目的

With respect to the purpose of studying Buddhism, why do we study Buddhism? With respect to the purpose of life, what is the purpose of being born to be human beings? There is only one answer, which is same for all human races and all the times—that is to liberate ourselves and others from reincarnation of birth and death, and to realize the original “self”—that is the innate Buddha-nature. 

Due to this Buddha-nature, all sentient beings are able to become Buddhas. In other words, rediscovering and retrieving our original Buddha-nature is the purpose of life, and also the purpose of studying Buddhism.

從學佛的目的來講，為什麼我們要學佛呢？甚至從人生的目的來說，生而為人的的目的是什麼呢？其實只有一個──而且這個是古今中外都相同的，就是解脫自己與他人的生死輪迴，親證本來的自我，也就是「佛性」。

因為一切眾生都有佛性，都能成佛。所以，換言之，回復我們原本的佛性就是人生的目的，也是學佛的目的。

Namo Amitabha!

March 1 2017

Mar 1, 2017
慧淨上人法語
念佛度亡
(continued)

We should disseminate and expediently teach other people this [Pure Land] school of inconceivable merits, especially those at the point of death. We tell them the teaching, and assist them in Amitabha-recitation, so as to help them attaining rebirth in the Land of Bliss. It this way, effective result is achieved with minimal effort, and high success rate is scored by an easy method. Although we may feel toilsome for a few hours during assisted-recitation, the value is indescribable if the dying person can be reborn in the Land of Bliss.

我們就應把此種不可思議的功德法門，儘量方便傳授。尤其是對方將要臨終的時候，去開示、助念，助他往生極樂世界，此即是「用力少，得效速；下手易，成功高」。因為此時我們去助念，辛苦不過幾個小時，但是他若往生極樂世界，那樣的價值則無法形容。

Namo Amitabha!