Dec 31 2017

Dec 31, 2017
慧淨上人法語
正依經典

(continued)

The Lotus Sutra, another sutra that focuses on the complete and immediate way to attain Buddhahood, also says, “All beings can achieve the Buddhist Way if they recite Namo Buddha once.” In its discourse, the sutra talks about the process of cultivation of Amitabha Buddha on the causal ground. So, this remark is also related to Amitabha Buddha.

Besides, the Suramgama Sutra that aims at enlightenment also contains a chapter entitled the “Chapter of Perfect Paranormal Power through Buddha-invocation by Bodhisattva Mahasthamaprapta”. It explains that one can see the Buddha and achieve Buddhahood at present and in future through recollection and recitation of the Buddha. It also introduces Bodhisattva Mahasthamaprapta who has achieved anutpattika-dharma-ksanti (the enlightenment that is cognizant of complete non-arising) with the Buddha-invocation mind, and he is still active at present in the worlds of the ten directions to embrace and direct those Amitabha-reciters to be reborn in the Pure Land. It is clear that this sutra is also related to Amitabha and the Land of Bliss.

(continued tomorrow)

圓頓成佛的《法華經》也談到：「一稱南無佛，皆已成佛道。」其中提到阿彌陀佛因地修行的過程，也和阿彌陀佛有關。

此外，以開悟為宗旨的《楞嚴經》，就有一品〈大勢至菩薩念佛圓通章〉，在說明憶佛念佛就能不假方便，現在將來能夠見佛、成佛；同時介紹大勢至菩薩是以念佛心入無生忍，現在仍在十方世界攝引念佛人往生淨土，可見這部經也是跟彌陀、跟極樂世界有關係的。

Namo Amitabha!

Dec 30

Dec 30, 2017
慧淨上人法語
正依經典

There are over 200 Buddhist scriptures mentioning Amitabha Buddha and his Pure Land in the West. Within these 200 plus scriptures, Shakyamuni Buddha mentions about Amitabha Buddha and the Land of Bliss to some extent.

Take the king of all sutras—Avatamsaka Sutra for example: what is the ultimate goal of its teaching? It points to rebirth in the Land of Bliss. So, in the final section of the Avatamsaka Sutra, Bodhisattva Samantabhadra, with the Ten Great Vows, leads all bodhisattvas of dharma body who have attended the Avatamsaka assembly to dedicate and aspire to be reborn in the Land of Bliss. Therefore, the Avatamsake Sutra is closely related to Amitabha Buddha and his Pure Land.

(continued tomorrow)

佛經中，與阿彌陀佛、西方淨土有關的經典，約有二百多部之多，釋迦牟尼佛在這二百多部的經典中，多多少少都提到極樂世界阿彌陀佛。

譬如《華嚴經》是經王，其歸宗結頂在那裏？卻是在往生極樂世界，所以《華嚴經》的最後，普賢菩薩就以十大願王，率領著華嚴會上的法身菩薩，迴向求生極樂世界。因此《華嚴經》跟阿彌陀佛以及彌陀淨土非常有關係。

Namo Amitabha!

Dec 29

Dec 29, 2017
慧淨上人法語
淨土信仰

All Pure Land practitioners should have a right understanding: The main cause of rebirth is “always exclusively recite Amitabha’s name”, and all others are not the main cause, not the practice specified in the Fundamental Vow, and hence not related to Amitabha’s Fundamental Vow. That is to say, as far as rebirth is concerned, apart from Amitabha-recitation, the roots of virtues and blessed merits of all other practices are too few [for attainment rebirth].

Having said that, it doesn’t means that a true Buddhist should not slight or look down upon the Six Paramitas with a myriad of virtues. We should do whatever we can do to fulfill our duties and responsibilities. We talk about here “abundant” or “few” virtues only in the context of discussion about the main cause and the unrelated causes of rebirth. Don’t confuse and mix up.

修淨土法門的人應該有正確的認識：往生的正因，就是「一向專稱彌陀佛名」，其他一切都不是正因，不是本願之行，跟阿彌陀佛的本願沒有關係。也就是說，對往生來講，除了念佛之外，其餘的行持都是少善根、少福德。

雖然是這樣，可是一個真正的念佛人不可能貶低或者是輕視六度萬行，而是就自己的身份以及職責所在，應該做的就去做。這裡只是就往生的因、非因，而論往生的多善跟少善，不宜混淆不清。

Namo Amitabha!

Dec 28

Dec 28, 2017
慧淨上人法語
淨土宗宗風俗諦

A Buddhist should be modest and amiable, so the Worldly Truths say: In our deportment, we should be modest and amiable. When people talk to us and do something for us, we should say, “yes, yes; sure, sure”. Try to avoid negative thinking, and taking an offensive attitude against them in consideration.

Humility and submissiveness is important to a practitioner, particularly in Buddhism, particularly the words spoken by the teachers. We must say immediately, “Yes, yes; sure’ sure; yes!” Don’t judge with secular thinking, and think that we are right, and the teachers’ words do not match with our thinking. It is not the right attitude that a Buddhist should have.

一個學佛人要「隨順、柔和」，所以「宗風──俗諦」才說「對自己要謙卑柔和」。人家對我們講一句話、一個動作，應該要隨順「是、是，對、對」，儘量不要認為你怎麼這樣對我，而往負面去推測。

「謙順」對修行人來講是很重要的，尤其是佛門，最重「謙順」，師長所講的，當下就要「是、是，對、對，好」，而不要以世俗的觀念來衡量，認為自己的看法才對，師長所說的不符合自己的衡量，這樣就不是學佛人應有的心態。

Namo Amitabha!

Dec 27

Dec 27, 2017
慧淨上人法語
淨土宗宗風真諦

(continued tomorrow)

Confucius says, “A word may divulge one’s wisdom or one’s ignorance.” Listening to the words he talks, you will know whether he understands or not, and whether he correctly grasps the knowledge or not. In the phrase “develop close ties to fellow practitioners”, we are not talking about ties to ordinary human relations, but ties to teachings concerning “the way to rebirth”, which fall into the arena of the ultimate truth, not the worldly truth or the way of life. “Ties” here has a meaning similar to “reliance and dependence”: to depend on a place (or a person, an event, a location, or a physical object) with virtuous deeds, and do not leave. It is also known as “to depend and rest upon”.

孔子說：「一言以為智，一言以為不智。」聽他所講出來的話，就知道他懂還是不懂，有正確掌握，還是沒有正確的掌握。「親近同門」中的「親近」二字和一般的親近不一樣，這裏所說是「真諦」的範圍，所講的都是有關「往生之道」的教理，不是在討論俗諦的處世之道。這裏的「親近」，有類似「依止」的意思就是：「依賴有德有行的地方（人、事、地、物）而不離開」，這個叫做「依止」。

Namo Amitabha!

Dec 26

Dec 26, 2017
慧淨上人法語
淨土宗宗風真諦

“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.” This tenet can be said have completely followed and inherited Master Shandao’s spirit in establishing the Pure Land school and teachings, which also shows our characteristics. This few sentences are based on the ideas and writings of Master Shandao, and is equivalent to the words of the master. This is a matter of vital importance to our practitioners’ sectarian life and reality body, which cannot be obscured, heedless, and compromised. At the same time, such an assertion is really a manifestation of compassion and wisdom, for it can firmly keep the path of our school broad and flat.

(continued tomorrow)

「親近同門──親近同門，切磋法義；若非同門，不親不近，防退失故。」這一條可說完全依循、傳承於善導大師立教開宗的精神，也是我們這個法門的特色。
這五句都是依據善導大師的思想、著作而來，等同善導大師所講的。它攸關我們這個宗派行者法身慧命的問題，所以這一點非常重要，不可以模糊，不可以苟且，也不可以妥協。同時，能夠做這樣的立論，其實正是慈悲和智慧的表現，因為它能夠堅固地維持我們這個宗派寬廣、平坦的大道。

Namo Amitabha!

Dec 25

Dec 25, 2017
慧淨上人法語
念佛利益

We are ordinary beings who are supposed to meet King Yama and receive his judgement [when we die]. However, because we now recite Amitabha’s name, we become friends of the two Great Bodhisattvas of Equal Enlightenment—that means Amitabha Buddha comes to join us as an inseparable companion. It is very splendid, too rare, unusual, and honorable.

我們是凡夫，本來最後是得跟閻羅王見面，受閻羅王審判的；而現在因為念佛，竟然有等覺以上的菩薩二聖來當我們的朋友，等於阿彌陀佛來跟我們在一起，與我們相隨不離，這是很殊勝、很難得，很稀有、很可貴的。

Namo Amitabha!

Dec 24

Dec 24, 2017
慧淨上人法語
念佛方法

(continued)

At work, we can recite with a distracted mind, and don’t need to count the number, and counting is not possible too. While walking, we can also recite by moving lips. At that time, to count or not to count depends on individual preference, and there is no requirement or restriction at all. The way is flexible to suit our aptitude and the environment. If we can understand the principle, recitation of Amitabha’s name is free and easy, lively and joyfully.

Having said that, the practice varies from person to person. If one plans to practice walking-recitation for half an hour, he can count ten instead of holding prayer beads. Don’t bother about the number of recitation, just stop reciting when the time is up, and then move on with other business.

If we wish to motivate ourselves to recite more, and prevent ourselves from being slothful or slackening, we can set a target number for a day, say 20,000, 10,000 or a few thousands, and use the prayer beads as an aid for counting. By doing so, the prayer beads help us to control our slackening mind.

在工作當中，我們就散心念，不用記數，也不可能記數。走路也能夠念，動動嘴巴，那個時候記數、不記數就看個人，所以並沒有什麼條件、約束或者非怎麼樣不可，只是就我們的根機來做運用而已，如果能體會這個道理，念佛本身是自由自在又活活潑潑的。

不過這也因人而異，如果預計要經行半個鐘頭，不拿念珠也可以， 可以十念記數，不管念佛數目，時間到了就去做該做的事；如果為了策勵自己，雖然時間有限，但怕會懈怠，那就固定數目，固定一天兩萬、一萬或幾千，就可以藉由念珠來數，等於這條念珠也能夠約束自己懈怠的心。

Namo Amitabha!

Dec 23

Dec 23, 2017
慧淨上人法語
念佛方法

People of all walks of life can practice Amitabha-recitation at any time in any place. There is no rule or taboo in the practice of Amitabha-recitation in terms of recitation places. With respect to the state of mind, when we sit and recite, holding prayer beads is not necessary; instead, we can count ten. Counting ten during recitation has no restriction too; it serves to keep our mind calm. After counting from one to ten, we can start over again. Don’t continue counting further to twenty or thirty. That may become a mental burden.

(to be continued tomorrow)

念佛是可以落實在士農工商中，隨時隨地的，沒有限定非怎麼樣不可，這是從念佛的處所來講。從心境上來講，打坐念佛不必持念珠，方式以十念記數，十念記數不會有什麼約束性，反而能讓我們的心寂靜，十念念完了就放掉，再從一開始，不要接下去二十、三十的數，這樣會比較累。

Namo Amitabha!

Dec 22

Dec 22, 2017
慧淨上人法語
專稱彌陀佛名

Why does Amitabha Buddha specify name-recitation [as the practice], and not other practices in his Fundamental Vow? Master Honen had a precise and concise explanation in Chapter 3 “The Fundamental Vow” of his book The Collection of Selection.

For the embrace and deliverance of all sentient beings based on equality and compassion, Bhiksu Dharmakara, the former body of Amitabha Buddha, did not consider any other practice, but merely name-recitation in his Fundamental Vow.

It is because of “equality and compassion”, as well as “embrace and deliverance to all”. So, irrespective of one’s status as a householder or monastic, a member of the elite or the illiterate, a man or woman, the elderly or the youth, the rich or the poor, the superior or the inferior, all can be equally reborn in the reward land and enjoy the same immeasurable life and light, if they always exclusively recite Amitabha’s name.

何以阿彌陀佛以稱名為本願，不以其他諸行為本願？此法然上人於其《選擇集》之第三「本願章」有很簡要的解說：
彌陀如來法藏比丘之昔，被催平等慈悲，為普攝於一切，不以諸行為往生本願，唯以稱名念佛一行為其本願也。

「平等慈悲」故，「普攝一切」故。不論緇素賢愚、善惡淨穢、男女老少、貧富貴賤；亦即不論何人，只要「一向專稱彌陀佛名」，皆得平等往生報土，同證無量光壽
。
Namo Amitabha!

Dec 21

Dec 21, 2017
慧淨上人法語
正依經典
(continued)

The same approach is used in the Contemplation Sutra. He does not start with this teaching [of Amitabha-recitation], but the 13 contemplations in the meditative virtues, and then goes on with the Three Meritorious Deeds and the Nine Levels of Rebirth. Only in the final section he speaks of this teaching [of Amitabha-recitation].

The sutra that entirely devotes to this teaching is the Amitabha Sutra. Among the three Pure Land sutras, the Amitabha Sutra can be regarded as the conclusive one. The Amitabha Sutra does not talk about the Three Meritorious Deeds and the Nine Levels of Rebirth, not about the 13 contemplations in the meditative virtues, not about the Three Learnings and a myriad practices of the Six Paramitas,; it talks only about holding fast Amitabha’s name, and the Three States of Mind and Name-Recitation of the Eighteenth Vow.

就像《觀經》一樣，一開始不講這個法門，先講十三種定觀、三福九品，最後才講這個法門。

純粹講這個法門的是《阿彌陀經》。就三經來講，《阿彌陀經》可以說是一部結論的經。《阿彌陀經》不講三福九品、不講十三定觀、不講三學六度萬行，只講執持名號，只講十八願的「三心」和「稱名」而已。

Namo Amitabha!

Dec 20

Dec 20, 2017
慧淨上人法語
正依經典

From the perspective of the self-power teaching, the nine levels [of rebirth in the Contemplation Sutra] are interconnected and can be expanded to infinite levels. However, based on Amitabha’s deliverance, the infinite levels can be grouped into one level only, and the infinite kinds of aptitude can also be grouped into just one – the kind of aptitude that has no chance to leave [the cycle of reincarnation].

Why did Shakyamuni Buddha not talk about this teaching [of Amitabha’s deliverance] in the very beginning? The reason lies at his approach of teaching that is conducive to learning by people of various aptitudes: to teach in accordance with their aptitudes. If Shakyamuni Buddha starts with this teaching, people may have difficulty in believing and accepting it. So, he needs to tone up the aptitudes of various people first, and then wait for the ripened conditions appropriate for him to talk about this teaching.

(continued tomorrow)

說九品互通而有無量品，是就自力法門來講的。如果都依靠彌陀的救度，無量品就只有一品，無量機就只有一個根機──就是無有出離之緣的根機。

釋迦牟尼佛為什麼一開始不講這個法門？是因為觀機逗教，引導種種根機。如果一開始就講這個法門，恐怕大家難以接受，所以就先調熟種種的根機，等根機成熟了再講這個法門。

Namo Amitabha!

Dec 19

Dec 19, 2017
慧淨上人法語
淨土信仰

Pure Land teaching puts emphasis only on the single-minded practice in Amitabha-recitation, and not on a myriad of practices in the Six Paramitas.  However, those who understand the principle of single-minded practice in Amitabha-recitation will naturally behave like the practitioners of a myriad of practices in the Six Paramitas.

淨土法門雖然不強調六度萬行，只強調一向稱名，可是六度萬行就會在懂得一向稱名的人的內心自然流露出來。

Namo Amitabha!

Dec 18

Dec 18, 2017
慧淨上人法語
淨土宗宗風俗諦

Be reverential and trusting towards Amitabha Buddha, and compassionate and understanding to other people. In our deportment, we should be modest and amiable.

We should think and realize the above as much as possible. If we can practice it, there will have basically no argument, be harmonious, be joyous, then it can reach a state of purity.

「對彌陀恭敬信順」、「對他人恩慈體貼」、「對自己謙卑柔和」，這三點大家可以多多體會，如果做到這樣的話，這個團體基本上是無諍的、和諧的、融洽的，也才能夠達到清淨。

Namo Amitabha!

Dec 17

Dec 17, 2017
慧淨上人法語
淨土宗宗風真諦

(continued)

Because believing in absolute other-power, therefore we exclusively recite Amitabha’s name. Name-recitation as such is performed at the level of absolute reality, not animitta (formlessness, nothingness), not to mention contemplation of a Buddhist image. So, we just exclusively recite Amitabha’s name without resort to any other expedient means.

Moreover, in this Saha world and at this time of degeneration and extinction of the Dharma, ignorant people with great curiosity are easily attracted by some Dharma teachers whose knowledge and views are incorrect but are eager to corroborate other practitioner’s here and there. Learners of our school can easily get lost at divergent points if they cannot stick to the tenets of “don’t esteem the mystical and fantastic, do cherish the plain and solid” and “don’t revere profundities, do appreciate what is ordinary”.

Insisting on these tenets is not easy because some people do prefer profundities and are fond of mysterious matters. If they have not accomplished a good understanding of the teachings, or have not gone through a variety of exploratory experiences and become completely aware of the fact that their own power is too little [for achievement of Nirvana], they will withdraw from our school and turn to other paths.

因為是絕對他力的信仰，所以是專稱彌陀佛名，是有相的稱名，而不是無相的念佛，至於觀想佛像就更不用講，也不需要，所以我們就只專稱彌陀佛名，不須假藉其他方便。何況在這個娑婆世界，又值末法時代，有一些弘法者，本身知見就已經不正了，又到處為人印證，無知的人就會因好奇而前往親近。所以學習我們這個法門如果無法「不好玄奇而平實化」、「不求高深而平常化」，往往就會走向岔路。

不過這一點也是不容易的，因為有些人總是喜好高深、貪好玄奇，如果對教理的認識沒有正確到一個程度，或者沒有經歷過多種的摸索體驗，徹底覺悟自身是卑微渺小無能為力的事實，往往都會由本門退轉而走向他途。

Namo Amitabha!

Dec 16

Dec 16, 2017
慧淨上人法語
淨土宗宗風真諦

Our school believes not only in other-power, but total other-power, absolute other-power. Even persons of superior capability and the quick-witted, who are able to broadly practice the Six Paramitas and myriad virtuous deeds, bow their head in front of Amitabha Buddha. They refrain from dedication of the Six Paramitas and myriad virtuous deeds, and take the meritorious virtues of Amitabha as their own.  They identify themselves with Him, giving up their own efforts and taking refuge in Him.  It just like the light of an electric bulb, once exposed under the sun, looks dim and weak. The luminance of the most powerful light bulb will never be brighter than the sun’s. Moreover, being under the sun, such luminance of the light bulb is unnecessary.

(continued tomorrow)

我們這個法門是他力信仰，而且是完全他力、絕對他力，即使是上根利器，能夠廣修六度萬行，可是在彌陀的面前也是低下頭來，不以這六度萬行來迴向，而完全以彌陀的功德為自己的功德，以祂為自，捨自歸祂。就好像再大的電燈光明，在太陽底下也頓時暗淡無光，因為燈光再強也不可能比太陽還要亮，而且既然在太陽底下了，也不需要那一種亮度。

Namo Amitabha!

Dec 15

Dec 15, 2017
慧淨上人法語
念佛利益

We really cannot bear the karma of everlasting reincarnation of birth-and-death within the Six Realms, without any chance to get away. However, if this karmic hindrance is taken over and borne by Amitabha Buddha, it can be easily handled: he can help us to be reborn in the Land of Bliss in the present life.

It doesn’t mean that we will be reborn within a short period of time as we aspire to be reborn in the Land of Bliss and exclusively recite Amitabha’s name. It is not like this. On the contrary, if we recite Amitabha’s name exclusively, we shall certainly receive more blessings and enjoy a longer life. When the time comes, we will be reborn immediately. If the time does not come yet, we will continue to enjoy the present life under the protection and embrace of Amitabha Buddha.

我們真的承受不起永恆的在六道生死輪迴，無有出離之緣，而這業障由阿彌陀佛承擔，可說輕而易舉，當生就能夠讓我們往生極樂世界。

不是說我現在發願要往生極樂世界，專稱彌陀名號，短期間就會往生，不是這樣的。反而專一念佛，確定可以增福延壽，時間一到，就往生極樂世界，時間還沒到，我們就過著在現世受彌陀保護的生活。

Namo Amitabha!

Dec 14

Dec 14, 2017
慧淨上人法語
念佛方法

Why do we close our eyes when we recite Amitabha’s name in the Buddhist center? When we practice Amitabha-recitation together, there may be people come and go, and closing our eyes is a simple solution for such a situation.

If we feel dizzy when eyes are closed during Amitabha-recitation, we can open our eyes. If we easily have false thoughts come up in mind, keep our eyes closed. If you feel heat arising in your body and the head agitated and itchy, open the eyes slightly, not completely closed. As you have closed your eyes for a long time, our body temperature will increase, and energy goes up. We should pay attention to this.

However, there is no fixed rule that must follow strictly [in Amitabha-recitation practice]. Under certain circumstance, we can make adjustment whenever necessary. If we recite Amitabha’s name alone, we need not close our eyes, but open them in 30% to 50% with face down, then we concentrate in reciting without any other thoughts.

為什麼在念佛堂念佛要大家「閉目」呢？因為共修的時候，有來來去去的人，所以我們乾脆閉目。

閉目念佛如果會昏沈的話，眼睛就可以張開；如果容易打妄想，就眼睛閉著；如果感到火氣上升，頭頂癢癢的，就眼睛稍微張開，就是瞼目不要全閉，因為閉目久了，火氣容易往上走，這個是大家要注意的。

但法無定法，並不是死硬不變的，在某種情況之下，若應該做某種調整，就需要做某種調整。如果是個人的話，眼睛也不用閉，垂瞼三分目，眼睛半閉，然後專心念佛就好了，其他不用想。

Namo Amitabha!

Dec 13

Dec 13, 2017
慧淨上人法語
專稱彌陀佛名

The Amitabha Sutra says, “Listening to [the Buddha speaking of] Amitabha”. The aim of “listening to [the Buddha speaking of] Amitabha” is to allow us to believe and accept the teaching of Amitabha’s deliverance, and exclusively recite Amitabha’s name.

That is why Master Honen says, “if you do not believe upon listening, you have not listened [to what was said]; if you do not recite [Amitabha’s name] upon believing, you have not believed [in Amitabha’s deliverance]. So, we should always recite Amitabha’s name.”

You have heard of the teaching, but you do not believe; it is the same as you have not heard of it. You say you believe this teaching, but you do not recite “Namo Amituofo” single-mindedly and exclusively; it is the same as you have not believed it. After all, we should recite “Namo Amituofo” single-mindedly and exclusively.

《阿彌陀經》說「聞說阿彌陀佛」，「聞說阿彌陀佛」的目的就是要讓我們信受阿彌陀佛的救度，專念彌陀佛名。

所以法然上人說：「聞而不信如不聞，信而不稱如不信，故應常稱彌陀名」。雖然聽聞了這個法， 但是不相信，等於沒聽到；雖然相信這個法，但是未一心專念南無阿彌陀佛，這樣等於沒有相信，所以最後還是應一心專念南無阿彌陀佛。

Namo Amitabha!

Dec 12

Dec 12, 2017
慧淨上人法語
正依經典
(continued)

Nevertheless, “evidence by facts” is even more important than “evidence by sutras” and “evidence by commentaries”. For instance, in regard to the matter of assured rebirth in the Land of Bliss through Amitabha-recitation, we already have the  “evidence by sutras” and the “evidence by commentaries”. A question remains: Is there any people really reborn in the Land of Bliss? If there is none, it lacks of evidence by facts. How can people believe?

If there are factual evidences—i.e., there are people reborn in the Land of Bliss through Amitabha-recitation, and there are many of them since antiquity, at home and abroad, it can demonstrate that the factual evidences are sufficient to prove that the sutras and the commentaries are true with no mistake. Will this inspire us to strengthen our faith on a solid ground?

但是比文證、理證更重要的就是「事證」。比如說，念佛必定會往生極樂世界這件事，文證和理證都有了，但是不是有人真的往生到極樂世界了？如果都沒有，就缺乏事證，那要怎麼相信呢？

如果有事證，亦即有人念佛而往生極樂世界，而且往生極樂世界的人，自古以來國內國外都非常多，則顯示事證非常的充分，就更加證明文證、理證確實是真理無誤，對我們的信心豈不是很能夠紮實的啟發。

Namo Amitabha!

Dec 11

Dec 11, 2017
慧淨上人法語
正依經典

“Evidence by scriptures” refers to sutras [spoken by the Buddha] and commentaries explained by patriarchs. These scriptures form the bases of our teaching, without which it is just an empty talk. Nowadays, there are many new religious beliefs, of which the teachings are invented by respective founders, without any reference to scriptures of the Buddhist sutras and the patriarchs’ commentaries. So, “evidence by scriptures” is the primary source or root [of our teachings].

The principles and reasoning spoken in the sutras are “evidence by commentaries”.  These commentaries, of course, have to follow the tradition passed on by patriarchs of the school’s linage, because we may not be able to understand the principles and reasoning in the sutras. We have to rely on explanations made by the patriarchs. This is the meaning of “evidence by commentaries”.

(continued tomorrow)

「文證」就是經文及祖師的釋文，這些證文可以當做根據，否則就是空口說白話。現代有很多新興的宗教，教理都是教主自己造出來的，並沒有佛經的文證或祖師的文證，所以文證是第一個根源。
經文裏的道理就是「理證」，當然理證也需要有祖師的傳承，因為有可能看不出經文的理，所以需要依靠祖師的解釋，這就是理證。

Namo Amitabha!

Dec 10

Dec 10, 2017
慧淨上人法語
淨土信仰

We need to focus and go deep in any one of the teachings [in Buddhism]. If we do not focus and go deep in only one teaching, it is impossible for us to achieve any result, particularly for the Sagely Path (as it is a difficult path), otherwise we cannot achieve any result. It is the same for the Pure Land Path though it is regarded as the easy path.

The characteristic of Pure Land Path is easiness. It is easy because it can be accomplished in this lifetime, and perfectly completed in present life. It is because Pure Land teaching is exclusive and specialized without any assorted and mixed practices. If there has no specialization or exclusivity in Pure Land Buddhism, this teaching will lose its characteristics of ‘easiness’ and splendor’.

Simply speaking, a person who has faith in the Pure Land teaching must keep to be ‘exclusive’ in practicing in order to manage the essence of pristine Pure Land Buddhism.

任何法門都必須一門深入，如果沒有一門深入是不可能成就的。以聖道門來講，一門深入都還難以成就了（也因為他是難行道），聖道門如此，淨土門也一樣。

淨土門的特色就是「易」，之所以容易成就，所謂「當生成就，一世圓滿」，是因為淨土門「專而不雜」。如果淨土法門失去了「專」，這個法門就不可能有「勝、易」的特色了。

易言之，一個信仰淨土法門的人，只要掌握了「專」，就掌握到了純正淨土法門的精髓。

Namo Amitabha!

Dec 9

Dec 9, 2017
慧淨上人法語
淨土宗宗風俗諦

For respect, it means humility and modesty internally；it also means politeness and reverend in appearance. Being a Buddhist, the word “respect” is very important to us. It is said that we pursue the Buddhist teachings with respect. With one part of respect, we attain one part of benefit. With ten parts of respect, we attain ten parts of benefit.

「恭敬」：「恭」指內心的謙恭、謙卑；「敬」指外相的崇敬。「恭敬」這兩個字對我們學佛的人來講非常重要，所謂「佛法從恭敬中求」，有一分的恭敬就能獲得一分的利益，有十分的恭敬就能獲得十分的利益。

Namo Amitabha!

Dec 8

Dec 8, 2017
慧淨上人法語
淨土宗宗風真諦

Faith is very important to us, even more than our life. Keeping the faith, the person will devote and integrate his whole body, mind and spirit, as well as his daily life to the faith. The most concerned interests in his life are all related to the faith, and he will talk about his faith all the time.

If people follow different faiths, can they get along well? No. Definitely they can’t. The Christian Bible says, “Do not be mismated with unbelievers.” (2 Cor 6:14) Confucian says, “People of different moral convictions cannot get along.” So, keep a distance from those who follow a different path. In foreign countries, missionaries being sent to extend their faith are all formally trained teachers; otherwise, they will not easily start their overseas missionary work, because persuading unbelievers is by no means an easy task.  Clearly, it is not easy to teach common people, not to mention people of other faith. To provide guidance for them will be even more difficult. It will be laudable if one is immune from other faiths encountered.

信仰對我們非常重要，甚至超越我們的生命。一個有信仰的人，他的全身心靈，他的日常生活，都是為這個信仰而活，都是融入這個信仰當中的，所以，他最有興趣的就是他所信仰的，開口閉口，都會談到他的信仰。
如果信仰不相同，能談得來嗎？一定談不來。基督教有一句話說「信不同，不同負一軛」；孔子也說「道不同，不相為謀。」所以，如果不是同門，我們就不要去親近。在外國，能派出去弘揚自己法門的，都是科班出身的講師，否則不隨便向外佈教，因為要勸導非同門，大非易事。是故，對一般人尚且不輕易佈教，何況是非同門的人！甚至還要引導他，就更加不易，自己不反被影響就很難得了！

Namo Amitabha!

Dec 7

Dec 7, 2017
慧淨上人法語
念佛利益

No matter in what way we recite Amitabha’s name, it is regarded to be an easy practice, not an ascetic practice. Why? It is because we must have a thought in our mind, and we simply ‘turn around’ or switch our thought to ‘Namo Amituofo’.

Our thoughts are always related to afflictions and emotions, which are contaminated and depressed resulted from our karmic offenses. Now, we change it to Amitabha-invocation. Amitabha’s name itself is in the state of nirvana, pure and virtuous.

So, we merely switch over our confused thoughts to this Name. By always reciting this Name, we feel easy and relaxed. Moreover, as we are connected with the Buddha’s realm [through Amitabha-recitation], we are naturally blessed and relieved from any misfortune.

我們再怎麼念佛，都是易行道，而不是廣修苦行，為什麼？因為我們本來心中都有念頭，都有心念，只不過是把我們的心念轉為念「南無阿彌陀佛」。

何況我們平常的心念都是煩惱的念頭，都是情緒的念頭，這 一些念頭是污穢的，是苦惱的，是跟業障相感應的，現在我們把它轉為念佛，這句佛號的本身是涅槃的、是清淨的，是功德的。

所以只要把我們雜七雜八的念頭轉到這一句佛號來，只要經常念佛，身心就會有一種輕安、愉悅的感覺，而且跟佛的境界感應，自然能夠除業障、增福德。

Namo Amitabha!

Dec 6

Dec 6, 2017
慧淨上人法語
念佛方法

Start a day with Amitabha-recitation in our daily life. If we can do that, we are certainly embraced by Amitabha’s light whatever we do and wherever we are during the day. We must be safe and peaceful. Everything goes on smoothly.

There is no taboo in the Buddhist teachings. We can recite this Name – Namo Amituofo in the Buddhist hall, in living room, or even in washroom. We can recite in an unclean place; it makes this place clean. We can recite in an unlucky place; it brings fortunes to this place. Wherever, whenever and whatever we do, we can and we should recite Amitabha’s name under any circumstance.

「一天的生活，從念佛開始。」如能這樣，那麼，這一天不管是在家也好、出外也好，做任何事情，肯定都蒙受彌陀的光明護佑，讓我們出入平安、諸事如意。

佛法裏面最沒有忌諱的，就是這一句南無阿彌陀佛，在大殿可以念佛，在客廳可以念佛，在房間也可以念佛，甚至在衛生間也可以念佛。在污穢的地方念佛，可以給那個地方帶來清淨；在不吉祥的地方念佛，可以為當地帶來吉祥。不管在什麼地方，在什麼時候，做什麼事情，不管在什麼心念之下，都可以念佛，也都應該念佛。

Namo Amitabha!

Dec 5

Dec 5, 2017
慧淨上人法語
專稱彌陀佛名

Though we may have virtuous practices apart from Amitabha-recitation, such as filial love to parents, serving teachers, being sincere and scrupulous in human relationships, getting rid of evil and practicing good, and other worldly virtues, or even practicing meditative virtues, it does not increase the chance of attaining rebirth [in the Land of Bliss]. So, we do not rely on, and not to dedicate all these virtues because the great name of a myriad of virtues is wholly sufficient to enable us to be reborn there.

So, it is fine to follow our capacity and aptitude in reciting this Name – Namo Amituofo [for rebirth]. Don’t rely on any virtuous practice other than Amitabha-recitation.

雖然念佛以外我們有其他功行，比如孝順父母、 奉事師長、敦倫盡分，去惡行善等世間善的功德，或者修其他禪定功夫，但這對往生來講沒有增加，我們不靠這個，也不迴向這個，因為往生功能，萬德洪名完全具足。

所以，只要隨個人的根機念這句南無阿彌陀佛就好，不要在念佛以外去靠其他的功行。

Namo Amitabha!

Dec 4

Dec 4, 2017
慧淨上人法語
正依經典

(continued)

Besides, we have to follow the teachings passed down by the patriarchs of our sect’s lineage. Because the Buddha is a man of great wisdom, and his words cannot be fully understood by ordinary beings like us. Even we read some sentences in the sutras first-hand, we may or may not understand its meanings—could be right, or could be wrong or distorted. So, it is better to study the sutras in accordance with the explanations of the patriarchs of our sect’s lineage so as to avoid misunderstandings.

Apart from following the sutras and following the commentaries and interpretations of our patriarchs, we also observe evidences and facts. Both the theories spoken by the Buddha and the interpretations made by patriarchs are correct; but how to proof that the theories are factual truth? This requires evidences, including evidence by sutras, evidence by commentaries, and evidence by facts.

然後再依據祖師的傳承，因為佛是一個大智慧的人，祂所說出來的語言，不是我們凡夫所可以了解的，即使我們親自看某句經文，有可能了解，也有可能錯解或曲解，所以如依據祖師的傳承來看佛經，就不會錯解了。
我們除了一方面根據佛經，一方面根據祖師的傳承所解釋佛經的道理之外，另再依據事實、證據。因為佛所說的理論固然沒錯，祖師的解釋也沒錯，但是如何證明理論是事實，這就要有證據，也就是「文證」、「理證」及「事證」。

Namo Amitabha!

Dec 3

Dec 3, 2017
慧淨上人法語
正依經典

Our learning and practice of the Pure Land teaching is based on a theoretical ground, and the most important part is the sutras that are surely the words told by the Buddha. Only those words delivered by the Buddha can be relied on as the basis of our learning of Buddhism.

The Buddha is an enlightened being who have realized the truth of universe. He understands thoroughly the truth of human life and universe. Naturally, his words reveal the truth. So, only those words spoken by the Buddha can be the theoretical ground of the teaching of our sect.

(continued tomorrow)

我們修持淨土法門，有理論上的根據，最重要的根據就是佛經，因為惟有佛經確實是佛所說，惟有佛所說才能做我們學佛人的根據。
佛是覺悟宇宙真理的人，祂透徹了解宇宙人生的真理，祂所說出來的話，自然就成為真理，所以，唯有依據佛所說，才可以作為宗門的依據理論。

Namo Amitabha!

Dec 2

Dec 2, 2017
慧淨上人法語
淨土信仰

Why does Shakyamuni Buddha emphasize on exclusive recitation of the name of one single Buddha—Amitabha Buddha? Why should we ordinary beings reverence only Amitabha Buddha as the most honoured of all Buddhas?

It is because Amitabha Buddha is the owner of the 48 vows, the host of the Land of Bliss, the master of delivering sentient beings in the ten directions. Amitabah Buddha is “the king of all buddhas, and the noblest in light”, as told in the Large Amitabha Sutra. Amitabha’s awesome light is foremost in nobility that no other buddha’s can match.

何故世尊強調一向專念阿彌陀佛一佛？又何故吾等凡夫唯以阿彌陀佛一佛為本尊？

因為阿彌陀佛是四十八願的主人，是極樂世界的主人，是救度十方眾生的主人；阿彌陀佛也是「諸佛之王，光中之尊」（《大阿彌陀經》之文），阿彌陀佛的「威神光明，最尊第一，諸佛光明，所不能及」。

Namo Amitabha!

Dec 1 2017

Dec 1, 2017
慧淨上人法語
淨土宗宗風俗諦

Our life is not just once at this time, but is a continuum of the past, present and future. So, we should entrust our life – a continuum with birth and death in the past, present and future, impermanent, recycling, segmented life, and take refuge to Amitabha Buddha.

If we truly have the mind of reverence and obedience, ‘namo’, taking refuge, surrender, reliance, we must always remember the Buddha and recite the Buddha. Amitabha-invocation and Amitabha-recitation is the cause, while rebirth to achieve Buddhahood is the effect. From now on, we are certain to leave this turbid and evil, impermanent and recycling life, and assured to be one of the bodhisattvas in the Land of Bliss with infinite life, infinite light, infinite compassion and infinite wisdom.

我們的生命，不只是這一生一世而已，而是貫串著過去、現在、未來，所以，把我們這個貫串著過去、現在、未來的，生生死死的，分段的、輪迴的、無常的生命，完全付託、歸託、依靠於阿彌陀佛。

如果我們真的有這一份恭敬信順，「南無」、「歸命」、「歸投」、「依靠」的心的話，就會時時刻刻憶佛、念佛。而憶佛、念佛是「因」，往生成佛是「果」，從現在開始，就確定離開了濁惡的、無常的、輪迴的生命，確定了已經是極樂世界的無量壽、無量光、無量慈悲、無量智慧的菩薩之一了。

Namo Amitabha!