Sept 30 2017

Sep 30, 2017
慧淨上人法語
淨土宗宗風俗諦

A few years ago, I compiled “The Pure Land Charter” because a proper sect of Buddhism should have a similar charter in place in order to establish itself.  A charter is equivalent to the constitution of a country, which is fundamental and should contain their own tenets, including the ultimate truths and the worldly truths.  We use the second part “Tenets of the Pure Land School (2): Worldly Truths (governing everyday life)” as the content of our half-monthly recitation, and also integrate them into the Three Categories of Appropriate Behaviours.  Why?  Because the purpose of recitation is not just oral chanting, but also memorization in the brain and conservation in the mind, making them a part of our character and our life. Here comes the saying, “to blend into the bone marrow, to transform into the character, and to turn into the life” Therefore, we must make use of the half-monthly reflection time to recite the attributes.
(continued tomorrow)

多年前，我就有編「淨土宗教章」，因為足堪稱為一個宗派，一定必需要具備有類似「教章」那樣的內涵，才能建立一宗一派。「教章」就等同國家的憲法，是最基本的，裡面當然要有自己的宗風（包括「真諦」與「俗諦」），我們就是以「宗風二──俗諦（處世之道）」來作為我們半月半月誦讀的內容，並且把它落實在三業行誼當中。為什麼？因為誦的目的不只是嘴巴誦，而必須是記在腦中，涵養在內心，使其成為自己的個性、自己的生命，所謂「融入骨髓，化為個性、成為生命」。因此，我們必須要利用半月半月來誦讀宗風。

Namo Amitabha!

Sept 29

Sep 29, 2017
慧淨上人法語
淨土宗宗風真諦

There are six points in the section of Tenets—Ultimate Truths, which can be viewed from three aspects.

The first and the second points are general principles: the first point is stated from a positive perspective, while the second one from the opposite side.

The third and the fourth points address practices of the practitioners: the third point focuses on our own practices and not to contend with other schools; the fourth point mainly shows outsiders that the teaching of our school is easy and practical, and also protect ourselves at the same time.

The fifth and the sixth points keep watch for protecting our dogmas: the fifth point aims at ensuring that our knowledge and views are correct without any deviation; the sixth point is to avoid incorrect and mixed views inducible by external conditions, making sure that our dharma teaching is pristine.

So, these points cover three different aspects: the first two points refer to the general principles, the third and fourth address practices, and the last two points set norms for protection of dogmas.

「宗風一──真諦」部分有六點，這六點可以從三方面來談。
第一點、第二點，可說是總綱性的，第一點是從正面來說明，第二點是從反面來解釋。
第三和第四點，則是就行門的實踐來講的，第三點主要在於自行，而跟其他法門無諍；第四點主要在於對外顯示我們這個法門的易行平實，同時也保護自己。
第五、第六點，可以說是從守護教理上來講的，第五點在於保證知見能夠正確、不偏差；第六點，就是防範有邪雜的外緣，使我們這個法門能夠純淨。
所以這六點可以分三方面：第一、二點從總綱方面來談，第三、四點從行持的實踐方面來講，第五、六點從教理的守護方面來規範

Namo Amitabha!

Sept 28

Sep 28, 2017
Master Huijing’s Dharma Words about Benefits in Amitabha-recitation
念佛利益

“The real benefit, or the great benefit” as mentioned in the sutras refers to the benefits of attaining Buddhahood. “The unsurpassed merits and virtues” refer to the merits and virtues of attaining Buddhahood, which can be attained by Amitabha-recitation. Hence, it says, “For acquiring the great benefit, it means having had sufficient unsurpassed merits and virtues”. In other words, “the great benefit” is the “unsurpassed merits and virtues”, and “the great benefit” equals to “the unsurpassed merits and virtues”.

經上所說的「真實之利或大利」，都是在講成佛的利益；「無上功德」是指成佛的功德，念佛就可以得到成佛的功德，所以說「為得大利，則是具足無上功德」，也就是說「大利」就是「無上功德」，「大利」等於「無上功德」。

Namo Amitabha!

Sept 27

Sep 27, 2017
慧淨上人法語
念佛方法

All of us are ordinary beings with heavy karmic obstructions. Although we recite Amitabha’s name, our heart of Amitabha-recitation is tiny, as small as a white path of 4 to 5 inches wide, while our mind of greed, hatred, and false thoughts is vast, just like the boundless sea.

Nevertheless, we should always remind ourselves about this and reflect on our own mind, so that we will naturally feel remorse all the time, and soften our heart. Moreover, we will also grow aware that only by the grace [of the Buddha] we can attain Amitabha’s deliverance in the present life, and be liberated from reincarnations within the Six Paths.

我們都是業障深重的凡夫，雖然念佛，可是念佛的心，小到只有四、五寸的白道而已，而貪慾的心、瞋恨的心、妄想的心，卻廣大得像無邊的大海。

但是我們仍然要時時提醒，反觀自照，這樣自然就會常懷懺悔， 心漸漸柔軟。另外，也會因為知道像我們這樣的人，竟然現生就能夠獲得彌陀救度，解脫六道生死輪迴，而生起感恩的心。

Namo Amitabha!

Sept 26

Sep 26, 2017
慧淨上人法語
專稱彌陀佛名

It is all contravention against the natural principle if a person always reckons in mind the following questions or others alike: what is self-power? What is other-power? What is faith? What is doubt?  …… It is natural only if the person discards all those questions in mind without hesitation, and keeps reciting the Name all the time according to the knowledge that “rebirth is ascertained by name-recitation”.

凡於心中籌慮：如何是自力？如何是他力？如何是信？如何是疑？……等等一切皆背自然之理也。唯不顧心中一切，但知稱名必生，而一向稱名者，即是自然也。

Namo Amitabha!

Sept 25

Sep 25, 2017
慧淨上人法語
信受彌陀救度

(continued)

To those Amitabha-reciters who have broken their cycle of birth-and-death, and determined to be reborn without obstructions, however, their sufferings will be naturally turned into joy although their life has not ended yet. 

Sufferings can be classified into fundamental sufferings and secondary sufferings: The worldly sufferings are secondary (the branches and twigs), while the suffering of birth-and-death is fundamental (the stem and roots).

If the stem and roots are cut off, the branches and twigs will wither naturally. If a person always feels the secondary sufferings, it implies that the fundamental suffering still exists, and that he does not really believed in Amitabha’s deliverance. We have to think about this point deeply.

然念佛人，生死已斷，往生無礙，雖命未終，自然轉苦為樂。以苦有根本苦與枝末苦，世間之苦皆是枝末，生死之苦是其根本，根本既斷，枝末自枯。若常感枝末之苦，則其根本之苦仍在，則是未信彌陀救度，此點宜細思。

Namo Amitabha!

Sept 24

Sep 24, 2017
慧淨上人法語
信受彌陀救度

Those who aspire to be reborn in the Land of Bliss and exclusively recite Amitabha’s name should know they are no longer the ‘guests’ of the Land of Saha, but are already the sagely beings in the Land of Bliss, since they have been living within the embrace of Amitabha’s light, and will enter the realm of unconditioned nirvana after they die. It is known as the assured rebirth in the present life, and thus rebirth is determined.

Our body in this life is formed by karmic retributions. If the karmic retribution in this life comes to the end, and the past karmic conditions are over, our body life will end too. If the karmic retribution has not ended yet, and the past karmic conditions are still active, the body life cannot end.

(continued tomorrow)

願生極樂專念彌陀之人，應知已非娑婆久客，已是極樂聖數，生在彌陀光明攝取中，死入極樂無為涅槃界，已是平生業成、往生決定。

此身是業報身，若業報已盡，宿緣已了，自會命終；若業報未盡，宿緣尚在，命不能終。

Namo Amitabha!

Sept 23

Sep 23, 2017
慧淨上人法語
淨土宗宗風俗諦

Being a person who is aware of himself as an iniquitous ordinary being subject to endless rebirth, what does he feel when he is trying to achieve the precepts that he has already known couldn’t be achieved? In modern China, Master Hong Yi is famous of observing the Vinaya (rules or codes of conducts). He understands the Vinaya very well and carefully introspects himself. He said he was not a bhiksu (a monk who has taken the full precepts) not even qualified for the Five Precepts, and at best just an upāsaka (a lay follower) with higher marks. His status is just like that, let alone ours. As a result (or In this respect), we need an alternative approach in regard of monastics’ three categories of dignified manners (deeds, words and thoughts), correction of evil doings and revert to good deeds, moral cultivation, and self-discipline in relation to virtue integrity.  To us, the tenets and traditions of our school show the methods and contents of our disciplines.

一個自覺是罪惡生死凡夫的人，當他要去做自覺已經是做不到的行持時，心情會是怎麼樣呢？近代持戒最有名的就是弘一大師，弘一大師了解戒律、深入戒律，同時自我反省也很細膩，所以他說他不是比丘，甚至連五戒也不夠格，只是多分的優婆塞而已。他已是這樣了，何況我們？既然這樣，對於出家人的三業威儀，還有改過行善、修身養性、砥礪德行的，必需要有另外的方法。以我們法門來說，砥礪的方法內容就是我們的「宗風」。

Namo Amitabha!

Sept 22

Sep 22, 2017
慧淨上人法語
淨土宗宗風真諦

Tenets - Ultimate Truths (leading to rebirth in the Pure Land) –

1. Recite Amitabha Buddha’s name single-mindedly: Shakyamuni Buddha’s underlying wish is none other than for beings to recite the name of Amitabha exclusively.

2. Avoid doubt and mixed practice: Do not doubt, do not break practice, do not dilute (by mixing in other Buddhas or practices).

3. Stay foolish and do not argue: Venerate our own school but do not disparage other traditions. Do not debate the relative merits of different Dharma schools; just stay foolish and recite Amitabha’s name.

4. Six do’s and don’ts: Don’t seek special experiences, do value what is commonplace. Don’t esteem the mystical and fantastic, do cherish the plain and solid. Don’t revere profundities, do appreciate what is ordinary. Don’t pursue pure learning, do develop faith. Don’t concern yourself with the abstruse, do prize simplicity. Don’t go for the complicated, do attach importance to what is familiar.

5. Respect the lineage: Our writings and discourses must stick conscientiously to our lineage. We must never presume to break tradition with our own elaborations of the teachings. Where the thought and perspective of other schools and lineages differ from ours, respect them but do not follow them. We should firmly uphold our own tradition.

6. Develop close ties to fellow practitioners: We should interact closely with like-minded practitioners to study and discuss the Dharma. As for those who follow a different path, we should keep our distance, lest we are distracted from our own practice.

宗風一──真諦：

一、一向專稱──望佛本願，意在眾生，一向專稱，彌陀佛名。

二、三不疑雜──不懷疑，不間斷，不夾雜（不雜餘佛，不雜餘行）。

三、守愚無諍──專崇本宗，不譏他宗；法門高下，不相諍論；唯守愚念佛。

四、六不六化──不尚體驗而平凡化，不好玄奇而平實化，
不求高深而平常化，不純學術而信仰化，
不涉艱澀而淺易化，不落繁瑣而普及化。

五、恪守傳承──著作講演，必依傳承，絕不妄自，越格發揮。
他宗他流，言論若異，敬而不依，堅持本流。

六、親近同門──親近同門，切磋法義；若非同門，不親不近，防退失故。

Namo Amitabha!

Sept 21

Sep 21, 2017
慧淨上人法語
人生目的

The complete solution for the great matter of afterlife can only be found here: “Believe and accept Amitabha’s deliverance, exclusively recite Amitabha’s name, and aspire to be reborn in Amitabha’s Pure Land”. Hence, “rebirth through Amitabha-recitation” is the sole purpose of our living in this life.

關於後生這件大事的徹底解決，唯在於「信受彌陀救度，專稱彌陀佛名，願生彌陀淨土」。故「念佛往生」，即是人生生存的唯一目的！

Namo Amitabha!

Sept 20

Sep 20, 2017
慧淨上人法語
念佛利益

When a karmic obstruction is looming, we should recite Amitabha’s name devotedly and tranquilly. All big and small karmic obstructions will then be dissolved without being noticed, or a heavy karmic retribution be mitigated.

業障現前時，虔誠寂靜的念佛，大小業障會化解於無形，或重報輕受。

Namo Amitabha!

Sept 19

Sep 19, 2017
慧淨上人法語
念佛方法

We should be joyful for receiving Amitabha’s deliverance, and should not be afflicted with the popping up of false and miscellaneous thoughts during Amitabha-recitation. Neither should we deliberately set a high number for Amitabha-recitation that we would be vexed if the target is not reached.

If we find false and miscellaneous thoughts during Amitabha-recitation, we should remind ourselves that exactly we are the prioritized group of Amitabha’s deliverance. In other words, we are the proper target group of Amitabha’s deliverance. Above all, no matter under any circumstance, we should be joyful for the receiving Amitabha’s deliverance. Having said that, we should not be slackened in Amitabha-recitation because of this.

我們要因為得到阿彌陀佛的救度而歡喜，不因念佛有妄想雜念而苦惱；也不必刻意把念佛的數目定得很多，達不到數目就苦惱。

我們若感覺念佛有妄想雜念，那正是阿彌陀佛優先要救的對象，可說是阿彌陀佛救度的正機。總之，無論任何情形，都要因為有阿彌陀佛的救度而歡喜，當然也不能因此而懈怠念佛。。

Namo Amitabha!

Sept 18

Sep 18, 2017
慧淨上人法語
專稱彌陀佛名

We recite Amitabha Buddha’s name because we want to get away from the sufferings of the disgusting Land of Saha, and entering into the Land of Bliss that does not have any kind of suffering. Hence, the target destination of every Amitabha-reciter is the Land of Bliss.

Then, by what means? The answer is by exclusive recitation of “Namo Amituofo”—exclusive reliance on Amitabha Buddha. Do not take any side roads or circumvention.

我們念佛，就是要厭離娑婆世界的痛苦，進入無有眾苦的極樂世界。因此，每一位念佛人的目標都是極樂世界。
那方法呢？——專念南無阿彌陀佛，專依靠阿彌陀佛，不可以走岔途、繞彎路。

Namo Amitabha!

Sept 17

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

Moreover, those who believe Amitabha’s deliverance upon hearing will change their mind nature. It is because we realize Amitabha’s deliverance:  when Amitabha Buddha delivers us, He does not argue or bargain with us; on the contrary, He forgives us generously. We are touched by His great forgiveness, and, in turn, forgive others and do not argue with them.

還有，聞信阿彌陀佛救度的人，心性會轉化。因為我們體會到彌陀救度我們，而彌陀救度我們，他不但不跟我們計較，反而是大大地寬諒我們。大大寬諒我們的時候，使我們感動，也會去寬諒別人、不跟別人計較。

Namo Amitabha!

Sept 16

Sep 16, 2017
慧淨上人法語
信受彌陀救度

If a person, upon hearing, believes Amitabha’s deliverance and the principle of the Name, he will find joy in the dharma when he is vexed. He will be comforted even when he feels so annoyed that he cannot recite the Name. He will also bear up against unfavorable situation when it comes. That will happen.

When vexation comes, he will not take it as is. When suffering comes, he will not care about it. Even though he cannot recite the Name, his mind is peaceful and stable. At the same time, if he can recite the Name, he will stop the painful uttering of “aah, aah” and replaced them with “‘Namo Amituofo, Namo Amituofo...” He will recite in this way.

(continued tomorrow)

如果聞信了阿彌陀佛的救度、聞信這句名號的原理的話，煩惱來了，他會有法喜，苦惱得念不出聲，也會有安慰；逆境來的時候，也會甘於承受，會這樣的。

煩惱來了，就不以煩惱為煩惱；痛苦來了，也不以痛苦為掛礙，這句名號即使念不出來，心總是安穩的。同時，他如果能念佛的話，就會停止原來很苦的「哎喲、哎喲」聲，代之以「南無阿彌陀佛、南無阿彌陀佛……」，就會這樣念。

Namo Amitabha!

Sept 15

Sep 15, 2017
慧淨上人法語
宗風俗諦

According to the “Worldly Truths” of Pure Land Buddhism, being a person who learns Buddhism and practices Amitabha-recitation, one should try their best, under given conditions, to practice the Five precepts or other good deeds and meritorious virtues as taught by the Buddha, in addition to the Five Relations and the Five Constant Virtues of human relations and morals, even though knowing one’s own potentiality may not be able to complete them totally. Otherwise, we are not qualified as a learner of Buddhism.

For instance, among others, we should be filial towards our parents, be fraternal towards our siblings, provide relief for the poor, protect animals…etc. whether or not we have received the precepts, we should try our best to uphold the Five Precepts and the Ten Good Actions that is appropriate under circumstances and accordance to our ability.

To actively perform good deeds and accumulate virtues accordingly is the basic obligations that a person and, in particular, a Buddhist truth seeker, should fulfill. Having said that, these meritorious virtues should not be regarded as prerequisites or auxiliary means for attainment of rebirth.

就淨土宗的「俗諦」來說，一個學佛人，一個念佛人，對於佛所教示的五戒或其他善行功德，以及人倫道德的五倫、五常，儘管知道自己的根機未能全做到，但都應該隨份隨力去做，否則就稱不上是一個學佛的人。

譬如孝順父母、友愛兄弟、救濟貧困，愛護動物……這些我們都要去做。甚至不管有受戒、沒受戒，都要隨緣隨份隨力去持五戒、行十善，隨緣隨份隨力去行善積德，這是一個人，尤其是一個學佛的人，基本上要盡的本份。

只是說，我們雖然盡這個本份，但不是以這種功德作為往生的條件，也不是以這個功德來輔助往生。 

Namo Amitabha!

Sept 14

Sep 14, 2017
慧淨上人法語
淨土宗宗風真諦

Our tenets and traditions can be divided into two sections: the ultimate (or absolute) truth and the worldly truth, which is respectively the way of attaining rebirth and the way of life.

Attainment of rebirth can be achieved by exclusively recite Amitabha’s name, while the way of life, including parental kindness and filial piety, fraternal brotherhood, the three cardinal guides (sovereign guides his subjects, father guides his son, and husband guides his wife), the five cardinal human relationships (bonds between father and son, obligations between sovereign and subjects, roles of husband and wife, order of the siblings, and trust between friends) , the four moral standards (in ancient times: courtesy, justice, honest and upright, and shame), and the eight virtues (loyalty, filial piety, benevolence, love, sincerity, justice, harmony, and gentleness), should be observed if they are still valid (in modern time). Nevertheless, these worldly guides should not be regarded as having the function of rebirth, or the necessary conditions for rebirth.

我們的宗風，分為真諦、俗諦──往生之道跟處世之道。往生之道就是專一稱名；處世之道，包括父慈子孝、兄友弟恭、三綱五倫、四維八德，該遵守的就要遵守，但不以這些做為往生的功能、往生的必要條件。

Namo Amitabha!

Sept 13

Sep 13, 2017
慧淨上人法語
人生目的

(continued)

What does it mean to be an ordinary being of the barren land? We are aware that our afflictions generated by greed, hatred and delusion flourish more vigorously than any other people, and our false and miscellaneous thoughts are much more and messy than any others. Although we learn Buddhism, we cannot, through our own power, cultivate and keep the precepts, meditation, and wisdom as the dharma tells, and are not capable to subdue greed, hatred and delusion.

What can we do, then, to deal with our foreseeable fate of reincarnations within the Six Realms? So, we want to be reborn in the Land of Bliss. Rebirth in the Land of Bliss is the only way that can enable us—ordinary beings of the barren land—to learn Buddhism, achieve the Buddhist Way, and escape from the cycle of reincarnations in this lifetime.

那什麼是博地凡夫呢？就是自覺自己的貪瞋痴煩惱比別人更加熾盛，妄想雜念比別人更多更雜。自己雖然學佛，但一直無法以自己的力量來修持佛法所講的戒定慧，無力降伏貪瞋痴。

但是六道輪迴卻又明明擺在眼前，這樣要如何呢？所以要求生極樂世界，唯有往生極樂世界，才能使我們這般博地凡夫，此生學佛，今生即成就佛道，脫離生死輪迴。

Namo Amitabha!

Sept 12

Sep 12, 2017
慧淨上人法語
人生目的

Buddhist learners, whether taking the Sagely Path or the Pure Land Path in their cultivation, eventually want to subdue ignorance, and then to cut it off. However, if we look back the course of our learning of Buddhism in the past, we can see that as we advance deeper into the Buddhist teachings, we discover more that we are absolutely ordinary beings in a barren land.

All of us are ordinary beings. Although I was ordained, I am still an ordinary being. All in this room, of course, are ordinary beings too. What are the essences of an ordinary being? Full of greed, hatred and delusion, without cessation of false and miscellaneous thoughts. As long as there are false and miscellaneous thoughts, greed, hatred and delusion, we are attached to and vexed by the Five Desires. If a person has or withholds this kind of thoughts, he is an ordinary being.

(continued tomorrow)

學佛的人，不管是依聖道門修行，或是從淨土門而入，最終都是要降伏，進而斷除無明。不過，若回顧我們昔日的學佛過程，就會了解，愈是深入佛法，會愈發覺自己原來是一個徹底的博地凡夫。

我們都是凡夫，雖然我已經出家了，我也還是凡夫，在座的各位當然也還是凡夫；凡夫的內涵是什麼呢？就是貪瞋痴具足、妄想雜念不斷。有妄想雜念，有貪瞋痴，所以貪著五欲的塵勞，只要是凡夫都有這種心念，只要還有這種心念，他就是凡夫。

Namo Amitabha!

Sept 11

Sep 11, 2017
慧淨上人法語
念佛利益

The “master” of ordinary beings is greed, hatred and delusion. Through frequent Amitabha-recitation, the “master” may become relatively quiet and clean, and gets closer to Emptiness that transcends good and evil. When the practice of Amitabha-recitation reaches a certain stage, the practitioner can realize a bit of the shadow of the thing-in-itself” (noumenon, or embodiment of things).

眾生的「主人」是貪瞋癡，常念佛，則「主人」會較為清淨，接近超越善與惡的空性。念佛到一定的時候，可以體會到一點本體的影子。

Namo Amitabha!

Sept 10

Sep 10, 2017
慧淨上人法語
念佛方法

(continued)

Under such a circumstance, we recite Amitabha’s name in parallel with greed, hatred and delusion, as well as with false and miscellaneous thoughts. Although false and miscellaneous thoughts exist in every recitation, it does not hinder us in our rebirth.

Nevertheless, we can use the method of “counting from one to ten” in order to let us recite Amitabha’s Name in a serene and tranquil manner. By counting the numbers of our recitation, our mind can be more concentrated and focused. When our mind is focused, we will be calmer and quieter. Having said that, tiny false and miscellaneous thoughts may continue popping up. It doesn’t mean that when this method is used, our false and miscellaneous thoughts will totally disappear during Amitabha-recitation.

因此我們就是以貪瞋癡、妄想雜念的心去念佛，念念之中，雖有妄想雜念，但是不障礙往生。

然而，為了讓自己念佛更加安詳寂靜，所以用「十念記數」，因為一方面念佛，一方面記數，自然會比較攝心專注；當心比較收攝時，心自然也就比較平靜、比較清靜。儘管如此，還是有微細的妄想雜念，並不是運用這種方法，一念佛就沒有妄想雜念了。

Namo Amitabha!

Sept 9

Sep 9, 2017
慧淨上人法語
念佛方法

Will our rebirth be affected if we sentient beings recite Amitabha’s name with a mixed and confused mind? No, it will not, not even a bit! We are ordinary beings by origin. By definition, the mind of ordinary being is full of greed, hatred, delusion, arrogance and doubt, as well as having false and miscellaneous thoughts. Those are the characteristics of ordinary beings. Otherwise, we would not be reborn in this human realm—the Land of Saha.

If we accomplished the meditative virtues, we would have been reborn in the Form Heaven; if we achieved higher meditative virtues, then reborn in the higher Formless Heaven. Because our greed, hatred, and delusion flourish vibrantly and seriously, we are bound to be reborn in the human realm. There is nothing changed in terms of our greed, hatred, and delusion even though we start cultivating ourselves from one year old to one hundred year old. False and miscellaneous thoughts remain unchanged.

So, we need to understand that we get nothing in the practice of the Three Meritorious Deeds, not even the worldly merits, not to mention the merits of precepts and the merits of bodhisattva practices.

(continued tomorrow)

我們凡夫以雜亂之心念佛，會影響往生嗎？不會！一點都不會。我們本來都是凡夫，凡夫的定義就是他的心具足貪瞋癡慢疑，就是妄想雜念紛飛，這是凡夫的特質，如果不是這樣，不會出生到娑婆世界這個人間來。

因為禪定修成會出生在「色界天」，更深的禪定就出生在「無色界天」；而我們都是貪瞋癡很熾盛、很深重的，才會在這個娑婆的人間界，從出生一歲就開始修行到一百歲，貪瞋癡都沒有改變，妄想雜念也依然如故。

所以要曉得我們是「三福無份」，連世間的福都沒有份了，何況出世間的戒福、行福更談不上。

Namo Amitabha!

Sept 8

Sep 8, 2017
慧淨上人法語
凡夫入報

The Land of Bliss is a world of enlightenment, a world of nirvana. Only those who obey and follow Amitabha’s Name of Perfect Enlightenment, also receive and accept the meritorious virtues of the Name of Perfect Enlightenment can be reborn in Amitabha’s Pure Land of nirvana.

極樂世界是覺的世界、涅槃的世界，唯有隨順阿彌陀佛正覺的名號，領受正覺名號的功德，才能夠往生阿彌陀佛涅槃的淨土。

Namo Amitabha!

Sept 7

Sep 7, 2017
慧淨上人法語
專稱彌陀佛名

A person who exclusively recite Amitabha’s name is assured rebirth in the Land of Bliss. Of course, there must be a motive, or a purpose, for him to exclusively recite Amitabha’s name, i.e., being tired of and willing to depart from the Saha world and aspired to be reborn in the Land of Bliss. With this in mind, he exclusively recite Amitabha’s name.

Once he has this motive and recites the Name, whether he has sufficient understanding of Amitabha’s deliverance is no longer critical. His rebirth is assured because he has already satisfied the conditions for rebirth: being tired of and willing to depart from the Land of Saha, being aspired to be reborn in the Land of Bliss, and exclusively reciting Amitabha’s name.

一生專稱佛名者就必定往生極樂世界。他之所以專稱佛名，當然有他的動機、目的，就是厭離娑婆、願生極樂，然後才會去稱念這句名號。

至於他有了這個動機而稱念這句名號的時候，他對於彌陀的救度是否有充分的瞭解，已經無關緊要了，往生是必定的，因為，他已經合乎往生的條件了——厭離娑婆，願生極樂，專稱彌陀佛名。

Namo Amitabha!

Sept 6

Sep 6, 2017
慧淨上人法語
信受彌陀救度

Our doubt about Amitabha Buddha can be dissipated by the bright Name of Amitabha Buddha (in a form of light). On one hand, through a deep and comprehensive study of the teachings and a full understanding of the principles, we can also foster a belief in and make no doubt that sentient beings will certainly be reborn through Amitabha-recitation. On the other hand, as long as we exclusively recite Amitabha’s name, we are also able to imperceptibly nourish a belief in Amitabha’s deliverance and dispel the doubt. In general, however, it is easier to clear up doubts and establish faith through comprehension and apprehension of the bright Name.

我們對阿彌陀佛的懷疑是會受阿彌陀佛的光明名號所消除的，一方面，我們就教理去深入探討、融會貫通，也能夠信受只要眾生稱念就必得往生而沒有懷疑；一方面，只要專稱彌陀佛名，在無形之中，對彌陀的救度也會破疑生信。不過，往往必須透過對這句光明名號的理解體會比較容易「破疑生信」。

Namo Amitabha!

Sept 4

Sep 4, 2017
慧淨上人法語
淨土宗宗風真諦

There are two parts of the tenets and traditions of the Pure Land School of Buddhism. The first part covers the ultimate truth—the way leading to rebirth (in the Land of Bliss), and the second part covers the relative or worldly truth—the way of life (in the mundane world).

No matter learning Buddhism in the capacity of a world-renouncing practitioner (monastic) or a lay practitioner (householder), the purpose is mastery of the law or teaching (“dharma” in Sanskrit), which is composed of dharma of this world (loka-dharma in Sanskrit) and dharma of the transcendental world (lokuttara-dharma in Sanskrit).

The dharma of this world is the worldly truth—the way of life; the dharma of the transcendental world includes the “Difficult Path and the “Easy Path”. Our transcendental dharma is an Easy Path, i.e. the Pure Land School that focuses on rebirth by Amitabha-recitation. In other words, the so-called “worldly truth” refers to the benefits of living in the present life, and “ultimate truth” to the benefits of rebirth through Amitabha-recitation.

「淨土宗宗風」有兩部份，第一部份是真諦──往生之道，第二部份是俗諦──處世之道。

學佛不管是出家也好，在家也好，都是為了「法」。法有世間法、出世間法。世間法就是俗諦──處世之道，出世間法有「難行道」，有「易行道」。

我們的出世間法是「易行道」，也就是「淨土法門」，就是「念佛往生」。易言之，所謂「俗諦」是現世生活的利益，「真諦」是念佛往生的利益。

Namo Amitabha!

Sept 3

Sep 3, 2017
慧淨上人法語
人生目的

An ancient saying discloses, “The only great matter in the world is birth and death, so if we don’t invoke Amitabha, whom should we invoke?” The purpose of life is reciting Amitabha’s name with faith. The sutra says, “That is the one and only one real fact; no the second or third one.”

古德云：「世間大事唯生死，不念彌陀更念誰。」人生的目的，是信心念佛，經云：「唯此一事實，無二亦無三。」

Namo Amitabha!

Sept 2

Sep 2, 2017
慧淨上人法語
念佛利益

Recitation of Amitabha’s name in a small quantity is associated with heavy afflictions, as well as the person’s habitual temperament, of course. If one recites Amitabha’s name in large quantities, he will attach less to worldly love, and have less afflictions. To mitigate afflictions of other people, we should advise them of the teachings, in addition to Amitabha-recitation.

念佛少與煩惱重有關係。當然，也與個人習氣有關係。念佛多，則對凡情少執著，煩惱會減少。減輕他人煩惱，除勸念佛外，也要從理上勸導。

Namo Amitabha!

Sept 1 2017

Sep 1, 2017
慧淨上人法語
念佛方法

(continued)

Some other people who have already understood the existence of “self-power” within “other-power” still think that they should recite the Name to a profound level of proficiency, or should be able to subdue all false thought—either achieving one-pointedness in law or one-pointedness in matter; either cutting off the delusion of views and afflictions or reaching a state of non-duality. They believe that only with such abilities they will have the right mindfulness at the time near to the end-of-life, and hence have a better chance for rebirth.

If a person recites the Name with such a concept, he is still having a “self-power” mentality. This is known as “self-power within the other-power”.

另也有人，雖然他已經了解他力當中有自力的道理，但是仍以為念這句名號要念到功夫成片，要念到能夠降伏妄想──沒有理一心不亂，也要事一心不亂；沒有破思惑，也要斷見惑；再不然也要使功夫成片、夢寐一如；有這種功夫，臨終比較能夠正念現前，往生比較可靠。

若帶著這樣的觀念來念這句名號，仍然是自力的心態， 這叫做「他力中的自力」。

Namo Amitabha!