June 30

Jun 30, 2017
慧淨上人法語
念佛方法

The most fortunate and blessed thing in one’s final life is being a silent to-be-reborn person. To become a silent to-be-reborn person, an Amitabha-reciter does not make any argument. Then, what does it mean by “Amitabha-recitation with no-argument”? Such a practitioner is no longer talking about theories and knowledge, because he does not want to argue with others about the merits or demerits of their theories, and the good or poor quality of their knowledge. So, Amitabha-recitation with no-argument means reciting Amitabha’s name honestly and simple-mindedly.

(continued tomorrow)

最後的人生，最慶幸、最幸福的，就是做一個靜默往生人。成為一個靜默往生人，就是一個無諍念佛人。那「無諍念佛」是什麼？他也不講理論、學問了，因為不跟人家辨別理論高低，學問好壞了，所以，無諍念佛就是老實念佛。

Namo Amitabha!

June 29

Jun 29, 2017
慧淨上人法語
凡夫入報

The name of Amitabha is the name of light, because the body of Amitabha is the body of light. We Amitabha-reciters are living every moment in Amitabha’s infinite light. Once reborn, we will enter Amitabha’s land of inifinite light, as said in the Infinite Life Sutra.

這一句彌陀名號是光明名號，因為彌陀之身是光明之身，我們念佛人時時刻刻都在彌陀的「無量光明中」；一旦往生，就如《大經》所說：進入彌陀的「無量光明土」。

Namo Amitabha!

June 28

Jun 28, 2017
慧淨上人法語
專稱彌陀佛名

Regarding rebirth at “the nine levels”, I do think it exists because the sutras have talked about it. As far as our teaching is concerned, however, rebirth at the nine levels is equivalent to “rebirth in the womb” as told in the Infinite Life Sutra.

The nine levels are not mentioned in the 48 vows, and not either in the Infinite Life Sutra. This Sutra, however, does mention “rebirth in the womb”. By this observation, we can derive that rebirth at the nine levels means rebirth in the womb, just using different terms or nomenclature.

We know that the section on “rebirth in the womb” has not talked about rebirth at the three levels of the low tier, because that is a general classification. For further elaboration, it can be subdivided into nine levels, eighty-one levels, or immeasurable levels.

至於「九品」也是有的，因為經典有這樣講。但以我們這個法門來說，「九品」等同《無量壽經》的「胎宮」，因為四十八願裡面沒有談到「九品」，《無量壽經》裡面也沒有談到「九品」，可是有談到「胎宮」，可見「九品」就是「胎宮」，只是名字不一樣而已。

當然「胎宮」中沒有講到下三品的往生，不過，因為那都是概略的劃分，詳細的話，就有九品、八十一 品、無量品。

Namo Amitabha!

June 27

Jun 27, 2017
慧淨上人法語
信受彌陀救度

All those who recite Amitabha’s name are protected by various buddhas in the ten directions, and never retrogressed on the Bodhi Way. Because of these splendid benefits, Shakyamuni Buddha says, “You should believe and accept my words, and the words of all other buddhas as well.

He advises us to believe and accept what he speaks, and not to doubt. It is because “Faith is the origin of the Way and the mother of all merits and virtues. It fosters the growth of all various roots of virtues”. When faith commences, all benefits come. After having the faith, it is a matter of course that we aspire to be reborn in the Land of Bliss.

凡是念佛的人都會受到十方諸佛的護念，而且在菩提道上永不會退轉。因為有這種種殊勝的利益，所以釋迦牟尼佛又說：「汝等皆當，信受我語，及諸佛所說。」

勸我們要信受他所講的，不要懷疑。因為「信為道源功德母，長養一切諸善根」，一切的利益都是從信開始的，信了之後，理所當然就會願生極樂世界。

Namo Amitabha!

June 26

Jun 26, 2017
慧淨上人法語
人生目的

Needless to say, anything about the goal of life and the method to reach the goal is important. Being born as a human being, what is the main goal of our life? What is the method to reach this goal?

For instance, there is a plane carrying passengers flying up to sky. In the plane, the crew is kind and warm serving them with many delicious food and games to play. Passengers are very happy and fortunate when they come on board in the plane.

However, what happens when they know the plane has no destination for landing, and it almost runs out of fuel? Let me ask you a question. Do you think the passengers will feel happy and blessed because the crew service, good food and good games? Definitely not! It reveals the importance of the goal.

有關人生的目標跟達到目標的方法，對我們而言無比的重要。我們生而為人，人生最主要的目標在哪裏？達到目標的方法又是什麼？

如果有一架民航機，乘載很多旅客，飛上了天空，機上空服人員非常的體貼、親切，裏面有非常多好吃的食物、好玩的東西，可以說一旦乘上了這架飛機是非常快樂、幸福的。

可是當大家知道，這一架在一望無際的天空中翱翔的飛機，卻沒有著陸點，汽油也逐漸快用完了，請問大家，你覺得這架民航機裏的乘客，能因為有體貼的空服人員，有種種好吃好玩的，而感覺到快樂、幸福滿足嗎？一定不會，這就顯示出目標的重要性了。

.Namo Amitabha!

June 25

Jun 25, 2017
慧淨上人法語
念佛度亡

If you find a dead dog or cat, bury it, take refuge for it, speak of the teachings to it, recite Amitabha’s name for it, hoping it can be reborn in the Land of Bliss with this causal condition. This is also the blessed retribution of the animals.

如果在外面看到死狗死貓，就把牠埋掉，幫牠皈依，為牠開示，為牠念佛，希望牠有這個緣往生極樂世界，這也是牠們的福報。

Namo Amitabha!

June 24

Jun 24, 2017
慧淨上人法語
念佛利益

It is impossible for an Amitabha-reciter to be obstructed by his karmic enemies and creditors, because when we recite, our body will emit light that makes the karmic enemies and creditors unable to hinder us, and they will fail if they try to do so.

一個念佛的人，不可能受到冤親債主的障礙，因為我們念佛，身上會放佛光，冤親債主就無法障礙，也不會障礙了！

Namo Amitabha!

June 23

Jun 23, 2017
慧淨上人法語
念佛方法

Extract from the Accounts of Amitaba-recitation (1)
There was an ironsmith called Huang Datie. He recited Amitabha’s name while forging iron. As he was heating and hammering the metal by the side of the furnace, he should feel hot and fatigue. However, since he recited while forging, he took no notice of the heat and weariness because he was always mindful of the Buddha.

So, we can practice Amitabha-recitation where there is a will. The most convenient way of reciting is moving our lips. Apart from moving lips, we can sit quietly, and recite the Buddha’s name mindfully. It is because “all are created by mere mind, and are manifested by mere consciousness”.

If a person is mindful [in Amitabha-recitation], he will express his will in words, and show it in behavior. If he weighs Amitabha-recitation and rebirth heavily in his mind, he will naturally recite Amitabha’s name, except when he is busy in other mental works. However, once he finishes the works, his mind will be back to Amitabha-recitation naturally.

《念佛感應錄》（一）有一位黃打鐵，他一面打鐵，一面念佛，本來在火爐旁邊打鐵，又熱又累，自從一面念佛一面打鐵，這顆心在念佛裏面，忘記了熱，也忘記了累。
所以，只要有心，都能夠念佛，最方便的就是動嘴巴念佛。除了動嘴巴念佛號，也可以靜坐的時候，心中默念佛號。因為「一切唯心所造，唯識所現。」
只要有這個心，他就會流露於語言，顯現在行為上；他心中所看重的若是念佛、往生，不知不覺，他自然就會念佛，除了動腦筋的時候，可是腦筋一動過了，就會自然地回到佛號上來。

Namo Amitabha!

June 22

Jun 22, 2017
慧淨上人法語
凡夫入報

All those reborn in the Land of Bliss are the Buddhas in one more lifetime, not two, not three, or a hundred, a thousand lifetimes. It is because, once reborn in the Land of Bliss, one will be far apart from reincarnation within the Six Realms, leave the two kinds of birth and death, and immediately attain an infinite lifespan, no birth and no death.

凡是往生極樂世界都是一生補處，沒有二生、三生或百生、千生才補處的，因為往生極樂世界就遠離了六道的生死、離開了分段生死、變易生死，當下都是無量壽，不生不滅。

Namo Amitabha!

June 21

Jun 21, 2017
慧淨上人法語
專稱彌陀佛名
(continued)

According to the explanation of Master Shandao, practitioners of the high tier are not superior, and practitioners of the low tier are not inferior; and all are entitled for rebirth. It is truly a teaching that covers all three tiers, and will receive both people with sharp root as well as the slow-witted. It is what Master Ouyi says, “those of the highest level in the high tier cannot exceed its boundary, and those of the lowest level in the low tier are able to reach its region.”

So, the intention of [introduction of] the three tiers is mainly to guide us back to exclusive recitation of Amitabha Budda’s name.

如果是根據善導大師的解釋，上輩根機不會憍慢，下輩根機不會卑劣，人人有份，真的是三根普被，利鈍全收，也就是藕益大師所講的：「上上根莫能踰其閫，下下根亦能臻其域。」

所以三輩的用意，主要在導歸一向專稱彌陀佛名。

Namo Amitabha!

June 20

Jun 20, 2017
慧淨上人法語
專稱彌陀佛名

The three tiers are spoken in the context of aptitude [of the sentient beings], aimed at guiding [the practitioners] back to name-recitation in accordance with the Fundamental Vow.

When Master Shandao explains the meaning of the three tiers in his works,  “The Teachings of Contemplation and Recitation”, he says, “The aptitude and capacity of all sentient beings are different, which can be classified into the high, medium, and low tiers. The Buddha urges them to exclusively recite the name of the Infinite Life Buddha according to their aptitude and capacity. The Buddha and a multitude of sagely beings will come to receive them actively when their lives are close to death, and all of them will attain rebirth”. It indicates that the aptitude of sentient beings can be classified into high, medium and low.

As far as the teaching is concerned, the same teaching is applicable to different tiers of aptitude. So it has a guiding function to lead sentient beings of all the three tiers to reciting Amitabha’s name. For practitioners of the high tier, no sense of superiority is produced because they are not practicing an exclusive high-tier teaching. For practitioners of the low tier, no sense of inferiority is produced because they are not excluded from the chance of rebirth.

(continued tomorrow)

講三輩是就根機來講的，目的在導歸本願稱名。

所以善導大師在《觀念法門》解釋三輩時談到：「一切眾生，根性不同，有上中下。隨其根性，佛皆勸專念無量壽佛名。其人命欲終時，佛與聖眾，自來迎接，盡得往生。」這就顯明根機有上中下。

但就法來講，機不同，法都相同，所以有一種引導的作用，引導上中下的根機都來稱名，不因為是上輩的根機就修上輩的法，而有一種憍慢；也不因為是下輩的根機就認為自己往生無份，而心生卑劣。

Namo Amitabha!

June 19

Jun 19, 2017
慧淨上人法語
信受彌陀救度

Is it affirmative to say that cultivating various practices for dedication of rebirth is having doubt on Buddha’s wisdom? In this case, the cause and effect are reciprocal, and from the effect we can get the idea about the cause.

If you don’t doubt about the Buddha’s wisdom, why do you dedicate various practices [for rebirth]? Because you don’t believe, accept, and understand the deliverance of Amitabha’s Fundamental Vow, so you do cultivate various practices for dedication.

In the passage about rebirth by womb and by manifestation, the Infinite Life Sutra says, “They have doubt on these wisdoms, but still believe in the retribution for evil and the reward for virtue. So, they cultivate a stock of merits, aspiring for rebirth in that land."

That is to say, they do not believe in the wisdom of Amitabha Buddha, but still believe in the retribution of cause and effect. Hence, they cultivate various merits and virtues for dedication of rebirth. If that is the case, they will be reborn in the bud.

修諸行迴向往生就一定是疑惑佛智嗎？這互有因果，由果可知因。如果不疑惑佛智怎麼會迴向諸行呢？就因為他不信受、不了解彌陀本願的救度，以致修諸行來迴向。

在《無量壽經》的「胎化段」中提到：「疑惑不信，然猶信罪福，修習善本，願生其國。」也就是說，對阿彌陀佛的佛智不信，但是他還是相信有因果報應而修種種的功德來迴向往生，這樣的話他就往生在花苞當中。

Namo Amitabha!

June 18

Jun 18, 2017
慧淨上人法語
人生目的
(continued)

If he, however, does not take on the Pure Land path that leads to rebirth in the Land of Bliss, he simply makes a karmic relationship with ［Amitabha］ Buddha, and he has to wait in the next life [for rebirth]. It is almost impossible for a person, using his own effort within one short life-period, to cut off all afflictions, pay back all the debts accumulated in numerous past lives, and leave the reincarnation in the Three Domains and the Six Realms.

Nevertheless, if he relies on Amiatbha Buddha, he will not only leave safely the reincarnation within the Six Realms, he can also achieve Buddhahood through rebirth [in the Land of Bliss]. In this respect, the highest goal of life for all is to achieve Buddhahood through rebirth. Isn’t it?

但是，如果沒有行走在淨土的道路上，往生極樂世界的話，也只是結個佛緣，還必須要等待未來世，因為要在短短的一生中以自己的力量來斷除煩惱，來償還自己生生世世以來的債務，來脫離三界六道輪迴，那是太不可能了。

可是如果依靠阿彌陀佛，不但能夠安然離開六道輪迴，而且能往生成佛。這樣講起來，往生成佛豈不就是所有人的最高目的嗎？

Namo Amitabha!

June 17

Jun 17, 2017
慧淨上人法語
人生目的

If a person does not know there is a great matter of birth-and-death that he has to solve, his fate is almost identical to a dog or a cat—born alike, die alike, and reincarnate alike. Conversely, if he is born as a human being and comes across the Buddhist teaching, understanding the retribution of good and evil deeds, the causes and effects in the three periods of time, the reincarnation within the Six Realms, and knowing that he should leave the samsara of reincarnation and realize the realm of nirvana, he will not have a waste trip in this life.
（continued tomorrow）

如果生而為人卻不曉得有這麼一件生死大事要解決，那麼他跟一隻狗、一隻貓幾乎是沒有兩樣的──同樣的生，同樣的死，又同樣的輪迴。反之，如果生而為人，能遇到佛法，曉得有善惡報應、三世因果、六道輪迴，曉得要離開輪迴而親證涅槃境界的話，那就沒有白來一趟了。

Namo Amitabha!

June 16

Jun 16, 2017
慧淨上人法語
念佛度亡

For an Amitabha-reciter who exclusively recites Amitabha’s name and aspire to be reborn in Amitabha’s Pure Land, certainly he will see Amitabha Buddha and an assembly of sagely beings appear before him at the near end of his life, which is close to his last breath.

只要是專稱彌陀佛名，願生彌陀淨土的人，臨命終時，亦即將斷氣未斷氣，也就是斷氣之前，一定會看到阿彌陀佛與諸聖眾，現在念佛人眼前。

Namo Amitabha!

June 15

Jun 15, 2017
慧淨上人法語
念佛利益

Talking about the “heavy karma” of an Amitabha-reciter, what kind of karma is it? It is Amitabha-recitation. Amitabha-recitation by itself has inconceivable merits and virtues, and it also has the karmic power of Amitabha’s great vow as the cause and condition of advance to a higher stage.

若論我們念佛人的「重業」，是什麼業呢？就是「念佛」。念佛本身有不可思議的功德，有阿彌佗佛的大願業力為增上緣。

Namo Amitabha!

June 14

Jun 14, 2017
慧淨上人法語
念佛方法

By Amitabha-recitation, you can only gain without any loss. Amitabha-recitation will only do good and nothing bad. Besides, there is no taboo at all, as anyone can recite in any place at any time while doing anything. So, you can recite, and should recite Amitabha’s name, and let yourself become an Amitabha-reciter.

念佛有百益而無一害，只有好沒有不好，而且沒有任何禁忌，不論你是什麼人、在什麼地方、什麼時間，乃至做什麼事情，都毫無禁忌，都可以念佛，也應該念佛，讓自己成為一個念佛人。

Namo Amitabha!

June 13

Jun 13, 2017
慧淨上人法語
凡夫入報

Master Ouyi says, “The six-character great name is a dharma realm of reality, which can by nature transcend laterally [to enable rebirth] without using any other expedient means.” It means the six-character name is a real dharma realm of oneness containing all merits and virtues. By relying solely on this six-character name, without using any other expedient means, we can be reborn in the manner of lateral transcendence.

It is not necessary to go through the first stage, second stage, third stage, fourth stage… and the tenth stage (known as the vertical transcendence). With the great name, ordinary beings are able to cross [those stages] straightaway into the stage of equal enlightenment by lateral transcendence. This process is then described as “transcend laterally without using any other expedient means”. So, the six-character name is truly the merits and virtues of the dharma realm.

「六字洪名真法界，不須方便自橫超」（澫益大師），澫益大師說六字萬德洪名是真正的一真法界，他具足一真法界的功德，只要我們依靠這六字洪名，不須方便，自然橫超。

不必經過初地、二地、三地、四地……十地這樣的豎出，從凡夫橫超、橫越直接到達等覺，這個叫「不須方便自橫超」。所以六字洪名是真正的法界功德。

Namo Amitabha!

June 11

Jun 11, 2017
慧淨上人法語
信受彌陀救度

Our school is the teaching of deliverance that featured with the following:  “Name-recitation in accord with the Fundamental Vow; Ordinary beings reborn in the land of reward; Assured rebirth in this lifetime; Non-retrogression in the present life.”

Given that rebirth is assured in this lifetime, practitioners should not have more expectations from this school, or feels dissatisfied; if he does, it means that he has not correctly understand the gist of this teaching. So, if a practitioner cannot settle his mind with this school, he should make efforts to understand and realize Amitabha’s deliverance, believe and accept Amitabha’s deliverance.

我們這個法門是救度的法門，特色就是「本願稱名，凡夫入報，平生業成，現生不退」。

既然平生業成，若對這個法門還另有所冀求、還有所不滿足，表示還沒有正確掌握到這個法門。因此，行者如果於此法門還沒辦法安心，就要去理解體會阿彌陀佛的救度，接受、信受彌陀的救度。

Namo Amitabha!

June 10

Jun 10, 2017
慧淨上人法語
人生目的

With reference to the standard of Buddhist teachings, if a person understands this great matter of birth-and-death, and simultaneously realizes the easy path that enables us to be reborn in the Land of Bliss comfortably – aspire to be reborn in the Land of Bliss and exclusively recite Amitabha’s name, he is regarded as a person with great wisdom.

On the other hand, if a person does not understand the great matter of birth-and-death, and not know about aspiration for rebirth in the Pure Land, so as to resolve the issue of reincarnations and to pursue the eternal and authentic life, he is regarded as a stupid and pitiful person from the perspective of Buddhism, although he may be very knowledgeable, high in societal position, and wealthy in the world.

以佛法的標準來說，一個人如果曉得生死這一件大事，同時曉得有往生極樂這一條易行道能讓我們輕裝上路──願生極樂、專稱彌陀名號，這才是有智慧的人；反過來說，如果不曉得生死大事，不曉得求生淨土，以解決生死輪迴、追求永恆真實生命，則不管他再怎麼有學問、有世間的地位、錢財，以佛陀的眼光來看，都是愚癡、可憐憫的人。

Namo Amitabha!

June 9

Jun 9, 2017
慧淨上人法語
念佛度亡

No matter who recite Amitabha’s name in what time, at which place, and under what circumstances, Amitabha will response immediately upon hearing the voice and appearto relieve him or her from the sufferings. If one recites the name at the time near to the end of their life, it is the high time for Amitabha to welcome and receive them for rebirth in the Land of Bliss.

不論何人、何時、何處、何緣，只要念佛，佛即聞聲救苦，應聲而現；如果臨終念佛，則正好蒙佛來迎往生極樂。

Namo Amitabha!

June 8

Jun 8, 2017
慧淨上人法語
念佛利益

Amiatbha’s light shines over sentient beings who recite Amitabha’s name. They receive immense benefits of merits and virtues. Among the abundant benefits of merits and virtues, the most essential one is eradication of our karmic obstructions at the time near to the end of our life.

阿彌陀佛光明照耀念佛眾生，有很大的功德利益。這功德利益很多，其中最根本的，是消除我們臨終的業障。

Namo Amitabha!

June 7

Jun 7, 2017
慧淨上人法語
念佛方法

An Amitabha-reciter should not cravenly cling to life or scare of death, but let Amitabha Buddha to arrange everything. We recite Namo Amitabha when we are in good health and robust; we also recite Namo Amitabha when we are physically weak, tired and fatigue. Don’t worry all the others.

一個念佛的人，要能不貪生也不怕死，一概任憑彌陀的安排。身體健康有體力，南無阿彌陀佛；身體感到軟弱、疲勞倦怠，也是南無阿彌陀佛，其他都不要去顧慮。

Namo Amitabha!

June 6

Jun 6, 2017
慧淨上人法語
凡夫入報
(continued)

Let’s draw an analogy.

If you tell others, say, in ancient times, a craft for vertical transportation (an elevator) can take people to the top of the 101-storey building in seconds, they will certainly not believe your words. What they believe is climbing the stair step-by-step, or at most, an idea of climbing with vigorous strides like flying.

In modern times, this concept [of “expediency”] is acceptable because people can see it. So, we should not fixate on the worldly concept of conditioned sequence and try to apply it for understanding the situation after rebirth in the Land of Bliss.

比如古代，如果你告訴別人搭一種器具（電梯）幾秒鐘就可以到一○一大樓的高度，人家一定不會相信，他們相信的方式是逐步登階的，或是健步如飛的概念，可是在現代這樣的觀念大家就會相信，因為看得到，所以，我們不能執著世間的有為次第觀念來比況往生極樂之後的情境。

Namo Amitabha!

June 5

Jun 5, 2017
慧淨上人法語
凡夫入報

If cultivating with one’s own power in the Land of Saha, one has to cut away and get rid of the delusion of view, and then the delusion of volition (affliction); after that, to break the delusion of worldly obstruction, and to eliminate the fundamental ignorance — working all the way through until the 41 grades of ignorance are removed, whence one can enter the state of wonderful enlightenment from equal enlightenment.

In the Land of Bliss, however, that [process] is unnecessary. In the Commentary on the Treatise of Rebirth, Master Tanluan uses the word “expediency” to describe the situation. In the Land of Saha, “expediency” refers to a gradual growth inch by inch. However, there is another kind of “expediency” that can grow a hundred feet in a day—Master Tanluan uses this analogy to describe what happens in the Land of Bliss.

(continued tomorrow)

在娑婆世界，如果依自己的力量修行，必須要先斷除見惑，然後斷除思惑，之後再破除塵沙惑、斷除根本無明，一直到四十一品無明統統斷了，才能由等覺進入妙覺。
可是極樂世界不需要這樣，所以曇鸞大師在 《往生論註》裡面就用「速」來形容。在娑婆世界，「速」是指一寸一寸逐漸生長，可是另有一種「速」是一天就能生長百尺，曇鸞大師用這種來譬喻極樂世界。

Namo Amitabha!

June 4

Jun 4, 2017
慧淨上人法語
專稱彌陀佛名

Master Honen says, “With one recitation in accordance with the great vow, the ultimate truth of a myriad of practices is accomplished. The three-character name achieved in Buddhaood is the source of all various virtues.” The great vow refers to Amitabha’s 18th Vow.  Accomplishment of the 18th Vow means the accomplishment [of the virtues] of this name. So, this name is the ultimate and supreme destination of a myriad of practices. If we recite this name, we will naturally possess a myriad of virtues.

The three-character name achieved in Buddhahood refers to the characters – A, Mita, and Bha. It is the source of all various virtues. We merely recite it, then we will naturally have all various virtues.

「弘願一稱，萬行宗致；果號三字，眾德根源。」（法然上人語），阿彌陀佛的第十八願就是「弘願」，第十八願的成就，就是成就了這句名號，而這句名號是萬行的「歸宗結頂」，所以，只要我們專一稱念這句名號，自然就擁有了「萬行」。

「果號三字」，「阿彌陀」這三個字，是眾德的根源，只要我們稱念，自然就有了「眾德」。

Namo Amitabha!

June 3

Jun 3, 2017
慧淨上人法語
信受彌陀救度
(continued)

We depend on Amitabha Buddha, not ourselves, for aspiration for rebirth in the Land of Bliss, as well as for reaching the realm of the Land of Bliss. We merely do in accordance with Amitabha Buddha's wish – Amitabha advises us to recite his name, so do we. Therefore, our responsibility is to recite, and Amitabha’s responsibility is to receive and guide us for rebirth in the Land of Bliss. Being reborn in the Land of Bliss and attaining Buddhahood there, we depend solely on the power of Amitabha Buddha.

我們要往生極樂世界，以及到極樂世界的境界，都是靠佛，完全不是靠我們。我們只不過是隨順阿彌陀佛，阿彌陀佛要我們念佛，我們就念佛，所以念佛是我們負責，接引往生極樂世界是阿彌陀佛負責。往生到極樂世界、在那裡成佛等等，全都是由於阿彌陀佛的力量。

Namo Amitabha!

June 2

Jun 2, 2017
慧淨上人法語
信受彌陀救度

Our school is a teaching of reliance on Amitabha’s deliverance. For reliability of rebirth and kind of rebirth, the reliance on Amitabha Buddha should be complete in entirety, no reliance on our effort, no reliance on our merits and virtues, no reliance on meditative practices, no reliance on entering Samadhi through Amitabha-recitation. It is not relying on the dedication of a myriad of the Six Paramitas or other virtuous practices accumulated in this life in order to be more reliable in rebirth and to attain higher level of rebirth.
(continued tomorrow)

我們這個法門是靠阿彌陀佛救度的法門，完全靠阿彌陀佛，不是靠我們的功夫，也不是靠我們的功德。不是靠能打坐入定，不是念佛能進入三昧，往生才可靠，往生的品位才會比較高；也不是靠現世累積的六度萬行、行善積德迴向，這樣往生才可靠、往生的品位才高，都不是這樣。

Namo Amitabha!

June 1

Jun 1, 2017
慧淨上人法語
人生目的

If we cannot be liberated from the Six Realms, we will certainly fall [into the Three Wretched Realms]. Living in this world, we can make compromise on anything, except the great matter of birth-and-death.

During the late Ming dynasty, there was a great monk named Master Zibao who said, “Apart from the really great matter of birth-and-death, all other matters can be discussed and negotiated.” In other words, we must take the great matter of liberation from birth-and-death to the top priority in the study of Buddhism, and all other matters can be handled later on. If these other matters hinder our liberation, we should cast them aside at once. If these matters facilitate our liberation from birth-and-death, we should study and practice them.

沒有脫離六道就一定會墮落。人生在世，什麼都可以商量，只有生死大事是不能商量的。

明朝末年有一位高僧紫柏大師曾說：「除卻生死真大事，其餘皆是可商量。」也就是說，我們學佛，就一定要以生死大事的解脫擺在第一位，其他的可以慢慢來。如果其他的事對解脫有妨礙，那些事情都要當下捨掉，如果順於解脫生死，就可以去學習。

Namo Amitabha!