Oct 31 2017

Oct 31, 2017
慧淨上人法語
專稱彌陀佛名

“Always exclusively reciting Amitabha’s name”, as explained by Master Shandao, carries the meaning of allowing Amitabha Buddha at all times to deliver at His discretion. It is because the six-character great name of “Namo Amituofo” is endowed with all merits and virtues that can deliver all sentient beings in the ten directions. Any sentient being who allows Amitabha Buddha at all times to deliver at His discretion, and exclusively recite Amitabha’s name, will naturally receive all Amitabha’s merits and virtues. It is not necessary for him to dedicate the “self-powered practice of buddha-contemplation” or “self-powered name-recitation” for [Amitabha’s] deliverance.

善導大師所解釋的「一向專稱彌陀佛名」，在此有一向任憑阿彌陀佛的救度之意，因為南無阿彌陀佛的六字洪名具足全部功德，能救度十方所有眾生，任何眾生只要一向任憑彌陀之救度，專稱彌陀之名號，就已領受彌陀之全部功德，而不是要門迴向求救之自力觀佛或自力稱名。

Namo Amitabha!

Oct 30

Oct 30, 2017
慧淨上人法語
信受彌陀救度

With respect to a person who believes and accepts Amitabha’s deliverance, the greatest matter is the grace of Amitabha’s deliverance. Hence, it is natural to recollect and invoke the Buddha. All other matters are relatively diluted.

There is a saying, “If the mind towards enlightenment is deep and concentrated, the mind towards mundane matters will be shallow and diluted. If our mind towards worldly matters is deep and concentrated, the mind towards enlightenment will be shallow and diluted.” Thus, a person who believes and accepts Amitabha’s deliverance will recollect and invoke the Buddha naturally.

信受彌陀救度的人，對他來說，天下最重大的事情就是彌陀的救恩，所以他會自然地去憶佛念佛，其他的事情就會淡了。

有句語說：「道念濃厚，俗念就淡薄；世念濃厚，道念就淡薄。」所以，信受彌陀救度的人自然會憶佛念佛。

Namo Amitabha!

Oct 29

Oct 29, 2017
慧淨上人法語
正依經典

Every sect and school must have its own primary sutras to based on, otherwise no matter how it is expressed in profound and mysterious words, or how efficacious and moved it is, or appealing in attracting many people, the teaching is known as “heretic”, because it is not spoken by the Buddha.

The primary sutras that the Pure Land sect is based are: The Buddha-Spoken Infinite Life Sutra, The Buddha-Spoken Contemplation Sutra, The Buddha-Spoken Amitabha Sutra. They are known as the “Three Pure Land Sutras”.

各宗各派都必須有其經典依據，否則即使講的再高深、玄妙，再有感應、動人，能夠吸引廣大的人眾聚集，但如果沒有依據經典，不合乎佛說，那這一個法就是外道。

我們淨土宗依據的經典就是「淨土三部經」，也就是：《佛說無量壽經》、《佛說觀無量壽經》、《佛說阿彌陀經》。

Namo Amitabha!

Oct 28

Oct 28, 2017
慧淨上人法語
淨土信仰

The central theme of the Pure Land teaching is the Name – Namo Amituofo. We take this Name as our life. Our practice is based on the Name. Besides, Amitabha-recitation is also our dharma joy.

淨土法門的中心，就是「南無阿彌陀佛」這句名號，以名號為我們的生命、以名號為我們的修持，也以念佛為我們的法樂。

Namo Amitabha!

Oct 27

Oct 27, 2017
慧淨上人法語
淨土宗宗風俗諦

Contents of the attributes is just like a mirror, without which we can’t see dirty faces and don’t know cleaning is required. Facing the mirror of the attributes, we can discover our habitual behaviours and faults, and hence feel more ashamed.  Also because of the reflective function of the dharma mirror, we can sense our blemishes, face them squarely, and set the goals for improvement. Although we may not be able to achieve a hundred percent of the goals, but at least we can accomplish certain portions. 

So, I hope everyone will think about the attributes at least one time per day, put them into daily practice, and have them blended into the marrow and transformed into our life, so that our speech and behaviour are the same as the contents of the attributes.

宗風的內容就像一面鏡子，不面對鏡子，就不知道容貌骯髒，也不知要擦拭乾淨，面對宗風這一面鏡子的時候，就會發現自己的習性，發現自己的缺陷，而更加的慚愧；也因為面對法鏡，愈感自己缺陷，才更加要面對，使自己知所改進，不能百分之百達到，至少可以做到幾分或幾十分。

所以希望大家，每天都將之思惟一遍，落實在生活中，使其融為我們的骨髓，化成我們的生命，使我們的言語行為就如同宗風這些內容。

Namo Amitabha!

Oct 26

Oct 26, 2017
慧淨上人法語
淨土宗宗風真諦

(continued)

When a learned person reaches the final moment of life, no matter how high his intellectual achievements, how deep his study of the sutras pitaka (Buddhist scriptures), he has to put them aside. All the wealth, status, fame, power, and also the academic degrees and knowledge that he has possessed for the whole life are useless, not even his life-long cultivated character and temperament. At the hour of death, all these merits do not have any power, and we cannot rely on these merits to break away from the samsara of life and death, to be reborn in the Land of Bliss. In the final analysis, we have to rely on our faith—i.e. what Master Shandao says, “If sentient beings recite His name, they will certainly be reborn in the Land of Bliss”.  This is same as what the tenet pronounces, ‘always to recite the name of Amitabha exclusively’.

即使有學術，但人到了臨終的時候，有再豐厚的學問，再深入的經藏，都要擱一邊，一生所擁有的包括財富、地位、名聲、權勢，還有學位、學問，都產生不了作用。甚至我們一生的修身養性，到臨終都沒有力量，沒辦法讓我們依靠這些了脫生死輪迴，往生極樂世界。到最後就是靠我們所信仰的，即善導大師所說「眾生稱念，必得往生」，也就是我們宗風裏面所講的「一向專稱，彌陀佛名。」

Namo Amitabha!

Oct 25

Oct 25, 2017
慧淨上人法語
淨土宗宗風真諦

The primary texts on which the Pure Land School specially relies are “the three sutras and one treatise” (i.e. Infinite Life Sutra, Contemplation of Infinite Life Sutra, Amitabha Sutra, and Treatise on Rebirth in the Pure Land). Secondary texts include other two hundred classical texts in which Shakyamuni Buddha mentions about Amitabha and the Land of Bliss in various occasions throughout his life. It is said that all the thousand sutras and ten thousand treatises point to [the destination], and all the saints and sages of the past approached toward [the texts]”. Certainly, there are rich scholastic learning resources in this school.

Hence, the tenet “don’t pursue pure learning, do develop faith” does not oppose learning but “pure learning”. Why? Given that we don’t pursue pure learning but develop faith, our learning is to facilitate nurturing of faith and not scholastic pursuit. We do learn but our goal is not for learning itself. Learning should eventually direct us to the faith. The purpose is faith, not academic. No matter we have academic learning or not, faith is our final ending.

(continued tomorrow)

淨土法門的正依經論就是「三經一論」，至於旁依的經典，釋迦牟尼佛一生之間，講經說法，有關阿彌陀佛以及極樂世界的經典，就有兩百多部，所謂「千經萬論，處處指歸；往聖前賢，人人趨向」，可見這個法門的學術是很豐富的。

因此，「不學術而信仰化」，並不是反對「學術」，而是反對「學術化」。為什麼？既然不學術而信仰化，就表示是要信仰化，而不是要學術化，有學術而不以學術化為目的，它始終是要導歸於信仰。所以它不是以學術為目的，而是要以信仰為目的，不管我們有沒有學術，始終都要歸於信仰。

Namo Amitabha!

Oct 24

Oct 24, 2017
慧淨上人法語
念佛利益

Actually, our body is luminous. Not only human, animals and plants of all kinds are luminous too. It varies with people, however, in terms of brightness and dullness, strong light and weak light, large light and small light. Those who are kind emit bright light; those who are evil emit dark light. If you recollect and invoke the Buddha, your body will radiate the Buddha’s light, which is splendid. Ordinary beings cannot see the Buddha’s light by their flesh eyes. All buddhas and bodhisattvas, however, can see and know; even some spirits, gods and ghosts can see too.

Hence, human should always keep wholesome thinking. The best is to recollect and invoke the Buddha all the time, making the body to radiate the Buddha’s light, so that to be protected and embraced by the Buddha’s light. As a result, jeopardies and disasters will be kept away from them, and blessings and longevity be enriched. By the time close to the end-of-life, they will be received by the Buddha and smoothly reborn in the Pure Land.

其實人身都有光明，不只是人，任何動物、植物也都有光明；至於是明光、黑光，強光、弱光，光大、光小，則因人而異。起善念放明光，起惡念放黑光，若憶佛念佛，便放佛光，而且佛光燦爛；凡夫煩惱肉眼雖不能見，若佛菩薩，無不悉知悉見，乃至靈界鬼神，也都能看得到。

因此，人應當常存善念，最好常能憶佛念佛，讓身上常放佛光，永蒙佛光護持不離。如此現生便能消災免難，增福延壽；臨命終時，蒙佛接引，順利安然往生淨土。

Namo Amitabha!

Oct 23

Oct 23, 2017
慧淨上人法語
念佛方法

It is important for us to focus our mind on Amitabha recitation only and set asides all other matters. Then, why do we talk about the teaching? It is because we need to steer our mind to constant recitation of “Namo Amituofo, Namo Amituofo…”. For ordinary beings like us, it is not easy to do so. Because ordinary beings are habitually distracted, our mind cannot be held in stillness. Instead of wandering around, it is better to read books about the teachings, and listen to words about the teachings.
我們念佛，重要的是心無旁騖，一心念佛。那為什麼還要講法呢？這是因為要我們的心常常稱念「南無阿彌陀佛……南無阿彌陀佛……」，對我們凡夫來說，不容易做到；因為凡夫散亂成習，寂靜不住，與其到處逛，不如閱讀有關這方面的教理，以及聽聞有關這方面的法語。

Namo Amitabha

Oct 22

Oct 22, 2017
慧淨上人法語
專稱彌陀佛名

(continued)

So, Master Shandao—the incarnated body of Amitabha and Master Honen—the incarnated body of Mahasthamaprapt never teach and guide others with their own experiences throughout their life. They only advise and guide people to aspire after that land and exclusively recite Amitabha’s name from up to the rest of life and down to even ten times, one time, or one thought, which is really in accordance with Amitabha’s Fundamental Vow. Those who learn should learn this; those who believe should believe in this; those who practice should practice this. You can see the teachings in all the books written by Master Shandao and Master Honen.

If Amitabha takes the experience of “one thought” as the benchmark of rebirth, there will be few sentient beings in the ten directions who can attain rebirth, and many cannot. So, Amitabha’s Fundamental Vow does not take it as the benchmark for rebirth, and set “aspire to be reborn, recite just even ten times” as the single benchmark of rebirth.

故彌陀化身的善導，勢至再來的法然，一生之中從不以自己的體驗勸導他人，唯勸導願生彼國專念佛名，上盡一形，下至十聲一聲一念，真正合乎彌陀本願；學者學此，信者信此，行者行此；此理善導、法然之書隨處可見。
若彌陀以一念的體驗為往生的標準，則十方眾生能夠往生者甚少，不能往生者甚多；是故彌陀本願不以此作為往生標準，唯以「欲生我國，乃至十念」立為往生標準。

Namo Amitabha!

Oct 21

Oct 21, 2017
慧淨上人法語
專稱彌陀佛名

The experience of "one thought" have a common points: to realize that the great compassionate deliverance of Amitabha is readily available, in despite of time, place and people. The deliverance exists at any time in any place, and under any circumstance. Just aspire to be reborn by reciting Amitabha’s name [as long as one can]—up to the rest of one’s life or down to even one thought, anyone can be saved and delivered for rebirth.

Nevertheless, the experience of “one thought” is difficult to attain, and it won’t suit the aptitude of sentient beings in the ten directions. “Even ten times of name-recitation” is easier. It matches with the principle of Amitabha’s Fundamental Vow, and it aligns with the aptitude of sentient beings in the ten directions. Furthermore, after your experience of “one thought”—unless you are close to death and your mind is unchanged and uninterrupted—your mind of aspiration to be reborn may relapse, and once your recitation stops, you are no longer aligns with Amitabha’s Fundamental Vow, and your rebirth is uncertain.

With this respect, all those who aspire to be reborn in the Pure Land should take the easy way and discard the difficult one, follow the Fundamental Vow, and exclusively recite Amitabha’s name. Although not having the experience of “one thought” , we can also be reborn in Amitabha’s reward land. It truly accommodates people of all three roots of virtues, including both the sharp and the dull in aptitude. Everyone can do it, and their merits and virtues are equal.

(continued tomorrow)

一念的體驗都有一個共同點，就是體悟到彌陀的大悲救度是現成的，不論何時，不論何處，不論何人；隨時存在，隨地存在，隨機救度；只要願生稱名，上盡一形，下至一念，任何之人都能被救往生。

然而，一念的體驗困難，也不契十方眾生之機；「乃至十念」的稱名容易，既契彌陀本願之理，也契十方眾生之機。況且一念體驗之後，除非已「無後心、無間心」之臨終人，否則往後若退願生之心，而又不念彌陀之名，即非彌陀本願，往生不定。

既然如此，則凡願生淨土之人，捨難取易，隨順本願，專念佛名，雖無一念的體驗，也必往生彌陀之報土；真正三根普被，利鈍全收，人人都能，而且功德平等。

Namo Amitabha!

Oct 20

Oct 20, 2017
慧淨上人法語
信受彌陀救度
(continued)

In brief, only if we can do good to ourselves, we can do good to others. Only if we believe and accept [Amitabha’s deliverance], we can influence others to believe and accept the same. If our belief is very superficial, the chance of making others to believe will be very slim, if not impossible.

So, we must start with ourselves, and equip ourselves. Only those who can swim can rescue those drowned in water. If you cannot swim, you cannot help others, but need others to help you. Thus, we should first be benefitted. After that, we will influence other people naturally without a conscious effort at times.

總之，唯有自利，才能利他。唯有自己信受之後，才能使人信受。如果自己信受的程度非常膚淺，要讓人家信受，當然不是不可能，只是成分會很低的。

所以，一切要先從自己做起。要充實自己，唯有會游泳的人，才能去救沉溺在水中的人；如果自己不會游泳，不僅談不上救人，反而需要人家來救。所以，我們自己必須先受益，受益之後，有時候不必刻意，自自然然就會影響到別人。

Namo Amitabha!

Oct 19

Oct 19, 2017
慧淨上人法語
信受彌陀救度

Once receiving Amitabha’s deliverance, believers tend to pass on the teaching to others unconsciously. By that time, you will aware of your inadequacy. What then should you do? Read more books about the Pure Land teaching of the lineage of Master Tanluan, Master Daochuo and Master Shandao. Listen more to recordings that explain the teaching of this lineage and think about it. Once the principles of Amitabha’s deliverance are realized, there will be more substances in your introductory talks on the teaching.

Besides, you should also observe the aptitude of the listener, assessing whether he can accept or not, and how far he can possibly accept. If you find he cannot accept at all, or even slander the teaching, you should think of something appropriate for him. If you find the listener can accept, think out a way that the he will accept easily. Our purpose is to let him eventually accept, so we have to use various kinds of expedient means at this time.
(continued tomorrow)

領受彌陀的救度，不知不覺就會自信教人信，那個時候才會感覺到自己的不足，那要怎麼辦呢？要多看曇鸞、道綽、善導一系淨土思想的書，同時多聽闡述這些思想的錄音帶，並加以思惟。領會阿彌陀佛救度的道理之後，為他家介紹時就比較有內容。

另一方面還要觀察對方的根性，他能不能接受、接受的可能性有多少？如果覺得對方完全不能接受，甚至會誹謗，那麼我們就要斟酌了；如果覺得對方是可以接受的，那用什麼方式才能使對方接受呢？我們的目的是要使他接受，所以這個時候就要有種種的善巧方便。

Namo Amitabha!

Oct 18

Oct 18, 2017
慧淨上人法語
淨土信仰

The phrase “Pure Land teaching” points to the deliverance of Amitabha’s Fundamental Vow. If it is not the deliverance of Amitabha’s Fundamental Vow, it is not the genuine Pure Land teaching.

The definition of Pure Land teaching is the Easy Path. As an Easy Path, it must be provided universally to people with all kinds of virtuous root, including those of sharp and dull roots; besides, whoever practice the teaching is assured of rebirth.

所謂「淨土法門」就是指彌陀本願的救度，如果不是彌陀本願的救度，就不是真正的淨土法門了。

因為淨土法門的定義就是「易行道」，易行道必須是「三根普被、利鈍全收，萬修萬人去」的。

Namo Amitabha!

Oct 17

Oct 17, 2017
慧淨上人法語
淨土宗宗風俗諦

Do rectify faults first before doing good deeds. There is a reason for saying that. The general precepts of the buddhas stipulate, “Avoid evil, actively do good, and purify the mind. These are the teachings of the Buddha.” Looking at the sequence of the words, “avoid evil” is placed before “actively do good”, just the same as “do rectify faults first”. Hence, correcting one’s own faults or mistakes is very, very important.

What is “doing good” truly according to the teachings of our school? The answer is Amitabha-recitation, and also to have faith in the teachings and then teach others to believe. That is doing good. What is rectifying faults then? That is to rectify our behaviors in accordance with the standards as written in the tenets or teachings laid down by the holy sages and the virtuous of ancient times. 

未論行善，先須改過，這個很有道理。諸佛通戒的那一段法語說：「諸惡莫作，眾善奉行，自淨其意，是諸佛教。」眾善奉行之前，要先諸惡莫作，這就是「先須改過」，所以自我改過是非常、非常重要的。

對我們這個法門來講，真正的「行善」是什麼呢？就是念佛，以及自信教人信，這個就是行善。「改過」是什麼呢？就是以宗風或古聖先賢的法語做為標準來改正。

Namo Amitabha!

Oct 15

Oct 15, 2017
慧淨上人法語
念佛利益
(continued)

So, it doesn’t matter whether we recite the Name sincerely and earnestly, or carelessly, or recite in the form of performance like music entertainment, the effect remains the same.

It is similar to taking medicine: although you don’t know the drug’s name, its functions and effects, or you take it voluntarily or being forced, the medicine produces the same effect in your body. This Name serves the same function.

所以稱念這一句名號，不管我們至誠懇切的稱念也好，以漫不經心的方式也好，或者是以音樂娛樂這一種表演方式也好，都能達到效果。

就像藥物，儘管你不知道藥的名稱、功能、藥效，也不管你是自願吃的，還是被強迫的，只要吃下去，藥就會在你身上產生效果──這一句名號，就是有這樣的功能。

Namo Amitabha!

Oct 14

Oct 14, 2017
慧淨上人法語
念佛利益

Master Shandao says, “Name-recitation one after the other means repenting all the time”. It is repentance when we recite Amitabha’s name one after the other. Always recite means always repent.

He also says, “Amitabha’s name is a sharp sword. By one recitation, all karmic offenses can be cut off.” That is to say, it is relatively difficult to eradicate and atone for offenses by means of other cultivating practices. Only recitation of this name – Namo Amituofo—is the quickest way.
(continued tomorrow)

善導大師說：「念念稱名常懺悔」。我們在念念稱名之中就是在懺悔，常常念佛就是常常在懺悔。

又說：「利劍即是彌陀號，一聲稱念罪皆除」。也就是說，要滅罪贖罪，以其他的修行方法，都是比較困難的，就只有稱念這一句「南無阿彌陀佛」最快。

Namo Amitabha!

Oct 13

Oct 13, 2017
慧淨上人法語
念佛方法

Amitabha-reciters who learn the Pure Land teaching should start everything with Amitabha-recitation. Let’s commence Amitabha-recitation on the New Year Day of each year. Morning is the time for planning our daily work. So, let’s start the day with Amitabha-recitation in the morning, after which we have our breakfast and go to work, dealing with numerous affairs of the day.

As we wish to clear all karmic obstructions and gain more blessings and wisdom during this day and this year, we start with Amitabha-recitation, having Amitabha Buddha with us all the time.  At this moment, “I am not myself anymore but Amitabha”. At the same time, “Amitabha ascends and I (my ego) descend”, which means our perception diminishes and even becomes extinct, leaving Amitabha’s perception only.

學淨土法門的念佛人，凡事都是從念佛開始的； 一年的元旦從念佛開始，而一日之計在於晨，所以早上也是由念佛開始，之後才用早餐、去上班，日理萬機。

因為我們希望這一年、這一天當中，能夠業障消除、福慧增長，所以一切都是以念佛為開始，有阿彌陀佛和我們在一起，而此時是「不再是我，而是彌陀」，同時也是「彌陀興旺，而我衰微」，也就是凡夫的知見衰微， 甚至消除了，只剩下佛的知見。

Namo Amitabha!

Oct 12

Oct 12, 2017
慧淨上人法語
專稱彌陀佛名

Experience or feeling is unique to an individual and takes place under a particular condition; it does not commonly apply to all beings and under all conditions. Experience or feeling takes place at one time under a given circumstance; it is not permanent and universal. So, Master Shandao says, “Although [an ordinary being] sets forth a pure mind, it is just like drawing on the surface of water.”

Put aside the experience or feeling [of Amitabha-recitation] after its occurrence, and keep only the six-character great name “Namo Amituofo” in our mind and “Namo Amituofo” in our mouth.

Because we ordinary beings are full of falsity, our mind is always shifted. Only the recitation of “Namo Amituofo” is real. So, there is an ancient saying, ”All worldly matters are false, only the Buddha is true.” [All feelings of] joy and excitement, regret or grace, words of thanks should be discarded, and converted into continuous name-recitation of “Namo Amituofo, Namo Amituofo…”.

體驗或感受是一機一緣，非普機普緣；體驗感受是一時一境，非恒久普遍。故善導大師言：「縱發清心，猶如畫水。」
又體驗感受之後，其體驗感受即置之，其心口唯是南無阿彌陀佛、南無阿彌陀佛之六字洪名。

因為凡夫皆妄，動念即乖，唯稱念南無阿彌陀佛是真，是以古德言：「世間皆假，唯佛獨真。」歡喜與踴躍、慚愧與感恩、千言與萬語，一概不留，皆轉化為「南無阿彌陀佛、南無阿彌陀佛……」之念念稱名。

Namo Amitabha!

Oct 10

Oct 10, 2017
慧淨上人法語
淨土宗宗風俗諦

(continued)

Many seekers on the Buddhist path cannot escape from the fate of calamity or the fate of misery when it comes. Why is the fate not changed? It is because these seekers have not made efforts on cultivation of the mind, or not rectified themselves inside the heart. Even worse, they blame on others, complain about others, accuse others of doing harm to them, or thrusting faults on them, and feel that others have caused all their sorrows. How can such a fate be changed?

很多學佛的人，災難來了，也是遭受災難的命運，痛苦來了還是遭受痛苦的命運，為什麼沒有改？因為他學佛沒有在心地上用功夫，沒有在自己的內心求改過，甚至凡事都責怪別人、抱怨別人，認為別人害他、別人對他不是，覺得自己的不如意都是別人造成的。這樣命運怎麼有辦法改變呢？

Namo Amitabha!

Oct 9

Oct 9, 2017
慧淨上人法語
淨土宗宗風俗諦

Finding karmic offenses with each other is one of the contents in the monastics’ precepts of half-monthly regular recitation. The purpose is to let us aware of our own fault, and to let us know about the needs for improvement. Here comes an ancient saying, “Be aware of wrongdoings day by day, and to rectify them day after day; being unaware of wrongs in one day means being self-opinionated at that day.” We are so easily adapted to our own opinion. Another saying, “One who not knowing his own fault in one day will make no progress at that day.” If that happens, our destiny cannot be corrected.

Here is another saying, “Be happy when hearing of one’s own fault; pay respect to people who perform good deeds once hearing about it.” We should be humble in acceptance of criticism of our faults, and do not have a grudge against the fault-finders, or consider them as spreading gossip or slandering us. If we do think that way, we are not Buddhist practitioners but ordinary persons.

So, we should be as humble as those who feel happy when hearing of their own fault and pay respect to people who perform good deeds. In such way, one’s destiny can be changed.

(continued tomorrow)

出家人半月半月誦戒有互相舉罪的一項內容，目的就是讓我們能夠曉得自己有哪一些過失，好讓自己曉得去改進。這裡說：「日日知非，日日改過；一日不知非，即一日安於自是」，我們很容易安於「自是」；「一日無過可改，即一日無步可進」，這樣命運一定改不過來。

所以有一句話說：「聞過則喜，聞善則拜」，對於他人糾舉我們的過失，我們要虛心謙卑的來接受，不要怨恨對方，認為別人在說自己的是非、在譭謗自己，如果這樣的話，就是一般人，不是修行人了。

所以我們應有「聞過則喜，聞善則拜」的謙虛涵養，這樣命運才能夠改變。

Namo Amitabha!

Oct 8

Oct 8, 2017
慧淨上人法語
淨土宗宗風真諦

The ultimate truths of the tenets refer to the teaching of Amitabha-recitation; other basic concepts, such as sufferings, emptiness, the view of impermanence, the view of vice and the like, are “pre-expedience” that guides us into the teaching of Amitabha-recitation, which is really needed, and should not be left aside.

宗風的「真諦」是針對念佛法義來講的，至於苦、空、無常觀、罪惡觀……等，這些都是引導我們入念佛法門的「前方便」，不僅不能擱置，反而是很需要的。

Namo Amitabha!

Oct 7

Oct 7, 2017
慧淨上人法語
念佛利益

(continued)

If we bullied and offended others, or scolded others because of jealousy, slandered others, sowed dissension, or separated others, and wish to repent and pay for the offenses, the best and most expedient method is to recite “Namo Amituofo”.

Above all, no matter the offense is great or small, tangible or intangible, known or unknown, past or present, the best and most splendid way to repent and pay for all the offenses is to recite “Namo Amituofo”.

如果我們以前曾經欺負、侵犯別人，或者是嫉妒、罵過人家，說過人家的壞話，挑撥對方的感情，離間對方的團結，想要贖罪懺悔，最好最快速的方法，也是稱念「南無阿彌陀佛」。

總之，不管是大罪、小罪，有形的、無形的，人家知道或不知道，過去還是現在的罪業，通通都是稱念「南無阿彌陀佛」，這是最好最殊勝懺悔贖罪的方法。

Namo Amitabha!

Oct 6

Oct 6, 2017
慧淨上人法語
念佛利益

Since countless eons, we have performed boundless and measureless karmic offenses during our past lives. If we want to repent of our karma and atone for our offenses, the best, simplest, most expedited, and yet most splendid method is reciting “Namo Amituofo”.

If we hurt others, ate the flesh of other beings, and wish to repent and pay for the offenses, the best and most expedient method is to recite ”Namo Amituofo”.

Or, if we stole, or took something that we should not take, or gain some money that we should not gain, and wish to repent and pay for the offenses, the best and most expedient method is to recite “Namo Amituofo”.

(continued tomorrow)

曠劫以來，我們生生世世造作了無量無邊的罪業，若要懺悔罪業、要贖罪，最好、最簡單、最快速、最殊勝的方法，就是稱念「南無阿彌陀佛」。

如果我們過去曾經害人，或者吃了很多眾生肉，想要贖罪懺悔，最好最方便的方法就是念「南無阿彌陀佛」；

又或者我們以前曾經偷竊或拿了不該拿的東西，賺了不該賺的錢，想要贖罪懺悔，最好最方便的方法，也是念「南無阿彌陀佛」。

Namo Amitabha!

Oct 5

Oct 5, 2017
慧淨上人法語
念佛方法

If we can recite every Amitabha's name clearly one after the other, just do it in this manner. However, if we cannot keep [our mind] serene [in reciting] at this moment, we can recite under such a circumstance too. In other words, whether our mind is serene or not, we can still be embraced by Amitabha without forsaking, as long as we recite his name. Hence, we can feel relieved in name-recitation under different states of mind.

Of course, since we have been reciting Amitabha’s name, we should try our best to recite with a serene mind. However, even we cannot reach the state of serenity during recitation, we don’t need to worry, or feel uneasy.

Some people emphasize on Amitabha-recitation with a fixed mind because they do not understand the aforesaid principle. In their mind, they will not feel relieved until they reach the state of a fixed mind during Amitabha recitation. If they cannot fix their mind, they will feel uneasy. It is a different mindset.

如果能念念分明，就念念分明念佛；如果當下不能那麼寂靜，那麼就以當下不寂靜的心念佛。也就是說，不論寂靜不寂靜，只要我們念佛，就能得到彌陀的攝取不捨，所以各種狀態我們都能夠安心。
當然我們既然念佛，就盡量寂靜的念佛，但即使不能達到寂靜也沒有顧慮，沒有不安。

有人強調「定心念佛」，這是他不了解以上的道理，他是心存唯有念佛能夠達到定心，他才能夠安心，如果達不到定心他就不安心，所以在心態上是有不同。

Namo Amitabha!

Oct 4

Oct 4, 2017
慧淨上人法語
專稱彌陀佛名

As long as we exclusively recite the six-character name of ‘Namo Amituofo’ for the rest of our life, even just ten times or one time [at the end of life], we are having the augmentative cause [to attain rebirth] by relying on Amitabha’s great karmic vow power. We don’t need to do anything [for rebirth] other than Amitabha-recitation.

Just recite Amitabha’s name—recite in the capacity of an ordinary being and in the manner of our present aptitude; don’t attempt to add anything on the practice of Amitabha-recitation.

The meaning of “adding” includes:  thinking of a standard to measure the intensity of recitation, or asking such a question as “Can I [be reborn if I] recite in this way?” These are “add-ons”.

The practice of Amitabha-recitation itself is boarding on the boat of Amitabha Buddha, relying on the power of Amitabhar, and taking the augmentative cause for rebirth offered by Amitabha. So, rebirth is confirmed.

只要專念「南無阿彌陀佛」六字佛名，上盡一形，下至十聲一聲，這樣就是依靠阿彌陀佛大願業力之增上緣，不必在念佛之外，有任何造作。
只要念佛，依照我們凡夫現在的根性去念佛，不要在念佛當中添加任何東西。
所謂「添加」，就是以為念佛應念到什麼程度，或者問說，我這樣念可以嗎？這些都是「添加」。
念佛本身即是乘阿彌陀佛之船、依靠阿彌陀佛之力、依靠阿彌陀佛之緣，即決定往生。

Namo Amitabha!

Oct 3

Oct 3, 2017
慧淨上人法語
信受彌陀救度

(continued)

Then, what is the connotation of “belief” in terms of “believing and accepting”? It means “no effort to be made”, because it is a kind of belief that gives complete obedience to an authority, not fosters through comprehension.

So, with respect to the Buddhist teachings and the commentaries expounded by the patriarchs in the same lineage, we should adopt an attitude of accepting them unconditionally, and do not raise any question in mind. If someone insists on holding opinions different from the sutras and the patriarchs teachings, they are no longer  disciples of the Buddha!

那「信受」的「信」涵蓋什麼呢？涵蓋「無功用」，因為不是了解之後才信，是服從權威的接受。

所以我們對於佛法、對於傳承祖師所講的，就應該抱著無條件的接受這一種態度，而不在心中打一個問號，甚至認為雖然經典、祖師這樣說，可是我的見解跟他們不一樣，這就不是佛弟子了。

Namo Amitabha!

Oct 2

Oct 2, 2017
慧淨上人法語
信受彌陀救度

Master Ouyi says in his works, Exegesis of the Meaning of the Amitabha Sutra, “One call ‘Amitabha Buddha’ is the dharma of Anuttara-samyak-saṁbodhi (the Perfect Enlightenment) obtained by Shakyamuni Buddha, the fundamental teacher in the defiled world of the fivefold turbidity. Now, [Amitabha Buddha] offers his entire fruition of the Perfect Enlightenment to the sentient beings in the defiled world of the fivefold turbidity.

Master Ouyi says that the unsurpassed, equal and perfect enlightenment that Shakyamuni Buddha realizes is this name of Amitabha. This explanation is astonishing, stunning, and amazing. From this we can see that the realm of Amitabha’s name is common only to the Buddhas. It goes beyond the imagination of the bodhisattvas, the sravakas, or the pratyekabuddha.

So, no matter we understand this Amitabha’s name or not, we can only believe and accept it unconditionally. If we want to defer our acceptance until we understand it, it is simply impossible because it is a realm beyond our imagination.

(continued tomorrow)

藕益大師於《要解》說：一聲阿彌陀佛，即是釋迦本師於五濁惡世所得之阿耨多羅三藐三菩提法，今以此果覺，全體授與濁惡眾生。

藕益大師說，釋迦牟尼佛所證的無上正等正覺，就是這一句彌陀名號，這種解釋，是非常令人咋舌，非常令人驚訝、震撼的！可見這一句彌陀名號的境界是佛跟佛的境界，不是菩薩，乃至聲聞、緣覺所能想像的。

所以對這一句名號，不管你了不了解，我們只能無條件的信受；如果說要等到了解了才來接受，那是不可能的，因為不是我們所了解的境界。

Namo Amitabha!

Oct 1 2017

Oct 1, 2017
慧淨上人法語
淨土宗宗風俗諦

(continued)
In addition to the half-monthly recitation before the mass, I also hope that everyone recite and think about the attributes once every morning when you get up. There are two kinds of recitation: oral recitation and corporal recitation. We start with oral recitation, and then move on to corporal recitation, which translates the contents into the three categories of karma (i.e. deeds, words, and thoughts) and in our daily life, so that the whole body and mind recite simultaneously. It’s just like what I have said: blended into the marrow, transformed into one’s character, and integrated into one’s own life.

除了半月半月在大眾面前誦讀之外，也希望大家每一天早上起來都能先背誦、思惟一遍。誦有嘴巴的誦以及身體的誦，我們是從嘴巴的誦，然後再要求到身體的誦。所謂身體的誦，就是將這一些內涵落實在三業、落實在日常生活當中，全身心都在誦讀，亦即剛才所說的，融入骨髓，化成自己的個性、自己的生命。

Namo Amitabha!