April 30

Apr 30, 2018
慧淨上人法語
機法深信

Actually, we are wicked in our own right, not just at the time when we deliberately commit crimes. The Amitabha Sutra has pointed out that our world is a land of the Five Turbidities. So, how could the people of a turbid and unwholesome world be good persons? 

The Contemplation Sutra also says, “At the age after the Buddha’s extinction, all sentient beings are wicked and unwholesome, and being driven by the Five Sufferings.” So, we are wretched and pitiful sentient beings who are “wicked and unwholesome, and being driven by the Five Sufferings”.

其實，我們本身就是惡人，並非故意起惡造罪才是惡人。《阿彌陀經》就已經點出來了，這個世間就是五濁惡世，五濁惡世的人哪可能是善人呢？

《觀無量壽經》也說：「若佛滅後，諸眾生等，濁惡不善，五苦所逼。」所以，我們都是「濁惡不善，五苦所逼」、可悲可憐的眾生。

Namo Amitabha!

April 29

Apr 29, 2018
慧淨上人法語
佛法知見

“The great matter is not clearly perceived; it looks utterly wretched—as if one has lost his parents.” This saying addresses to those self-powered practitioners who follow the Sagely Path. If a person practices in accordance with the Pure Land teaching, this is not an issue.

In other words, although we do not have the power, we can seek refuge with a powerful person who can help us jump over this hurdle.

所謂「大事未明，如喪考妣」，這是對以自力修聖道法門者來講的，如果是依他力的淨土法門修行，就不成問題了。

也就是說，雖然自己沒有力量，但若能歸投依靠有力量的人，這一關就容易過了。

Namo Amitabha!

April 28

Apr 28, 2018
慧淨上人法語
淨土信仰

Among the 84,000 Dharma teachings, only the Pure Land sect provides a true, thorough and ultimate teaching that embodies the spirit of Buddha’s great kindness and great compassion in relieving pain and rendering happiness. For other teachings, some requires meditation, some requires undertaking repentance rites through mountain pilgrimages, and some requires chanting the sutras and dharani ……etc.

How can a dying person recite the sutras and dharani at such a moment? Can they still pursue enlightenment? It is impossible. However, as long as he comes up with an idea—“I want to be reborn. I want to rely on Amitabha Buddha”, even the mouth has not spoken, the Buddha knows it immediately and appears to receive him for rebirth in the Land of Bliss.

八萬四千法門當中，只有淨土宗這個法門是真正能夠徹底、究竟的體現佛大慈大悲、拔苦與樂的精神，其他的法門有的要止觀打坐，有的要朝山拜懺，有的要誦經持咒……。

可是一個臨命終的人，在那時候他還能夠誦經持咒嗎？還能夠求開悟嗎？都不可能了。可是只要他有生起一念我要往生，我要靠阿彌陀佛，「口雖未言，佛已先知」，阿彌陀佛立即知道，就會馬上示現，而接往生極樂世界。

Namo Amitabha!

April 27

Apr 27, 2018
慧淨上人法語
淨土宗宗風俗諦

A practitioner always hopes that he can improve and elevate himself every day, so that he will not stand still. As the Great Learning says, “If you can improve yourself in a day, do so each day, forever building on improvement.”

That is to say, a person who is self-cultivating, even a politician, must constantly elevate his own standard, and make his present day better than the day before. Therefore, a practitioner is always reviewing himself, enabling himself to discard the obsolete and follow the new trend. The old one has passed. From now on, he is a new person who can at any moment turn his back on evil and do good. Happily he moves towards what the maxim says “If you can improve yourself in a day, do so each day, forever building on improvement.”

一個修行人，時刻希望自己每一天都能改進，每一天都能提升，不站在原地踏步。就像《大學》所講的：「苟日新，日日新，又日新。」

就是說一個修身養性的人，甚至是一個政治家，他必須是不斷地提升自己的水準，讓今天勝過昨天。所以，一個修行人，凡事都在檢討自己，使得自己能夠棄舊從新；舊人已過，從現在開始，是一個新生的人，時刻都能夠棄惡行善，都能夠很歡欣地走向「苟日新，日日新，又日新。」

Namo Amitabha!

April 26

Apr 26, 2018
慧淨上人法語
念佛利益

Amitabha Buddha wants us not just to acquire benefits in the present lifetime by reciting His Name; but more importantly, urges us to aspire to be reborn in the Land of Bliss, and He will receive us at the point of death for our rebirth in the Land of Bliss. Because happiness in the present life, no matter how exuberant, is short-lived, only rebirth in the Land of Bliss is ultimate.

In general, people who learn Buddhism expect nothing more than to eradicate karmic obstruction, to seek more blessing and greater wisdom, and to invoke for better health, prosperous career, happy family, and fulfillment of wishes. However, as long as they recite Amitabha’s name faithfully, they will get what they ask unknowingly.

阿彌陀佛不只是要我們念佛獲得現生的利益而已，更要我們發願往生極樂世界，臨終接引我們往生極樂世界，因為現生再怎麼樣的幸福安樂畢竟都是短暫的，唯有往生極樂世界才是究竟的。

一般人學佛，無非是為了消業障、增福慧、身體健康、事業發達、家庭和樂、所求如意，但林林總總的這一些，只要他虔誠念佛，無形之中都會得到他所祈求的。

Namo Amitabha!

April 25

Apr 25, 2018
善導大師語錄

A text about “embrace and transform by the Name in the form of light” cited from In Praise of the Rite of Rebirth:
《往生禮讚》「光號攝化」之文

Amitabha Buddha made a profound, weighty vow to embrace all beings of the ten directions with his light and transform them with his name, in the event that they have faith in Him, aspire to be reborn [in the Land of Bliss] and recite his Name—up to a lifetime’s recitation, as well as just ten recitations, or even one. Because of the power of Amitabha Buddha’s vow, rebirth [in the Pure Land] is easy.

彌陀世尊，本發深重誓願，以光明名號，攝化十方，但使信心求念；上盡一形，下至十聲、一聲等，以佛願力，易得往生。

Namo Amitabha!

April 24

Apr 24, 2018
慧淨上人法語
出離與輪迴

The reason why we have life isnot because we have this body, but because of Alaya Consciousness that stores all the good and evil deeds of three kinds of karma in the past lives. The storage actually consists of greed, anger, delusion, arrogance and doubt, in which the majority is evil, greatly outnumbers the good. 

Subsequently, we come and go, up and down within the Six Realms.

If there was no greed, anger, delusion, arrogance and doubt in our Alaya Consciousness since the numerous eons, we would have sublimated and transmigrated beyond the Three Domains and the Six Realms.

我們之所以有生命，不是因為有這個肉體，而是因為有阿賴耶識。阿賴耶識含藏著過去世以來三業行為的善善惡惡，我們所含藏的其實都是貪、瞋、癡、慢、疑，惡多善少，所以才會在六道裡邊來來去去頭出頭沒。

如果曠劫以來，阿賴耶識所含藏的沒有貪瞋癡慢疑的話，那就會昇華、超越三界六道輪迴了。

Namo Amitabha!

April 23

Apr 23, 2018
慧淨上人法語
機法深信

For those who can exclusively practice the Pure Land teachings, they must feel that they are mortal ordinary beings with heavy karmic offenses, unable to eliminate evil and practice virtues, and will fall into hell once they die, receiving Yama King’s judgment and punishments.

What they can do is to believe and accept Amitabha’s deliverance, in order to leave the hell, and even the cycle of endless rebirth within the Three Domains and the Six Realms. Will this kind of person abandon himself to wicked deeds? If he does commit offenses, it will be involuntarily driven by his past karma. His heart is very sad!

It is bitter to be evil, not willing to be evil. His mentality is different from those who indulge in committing offenses. He suffers actually for the sake of spiritual practice. Only those who suffer for the sake of spiritual practice can truly enter the domain of Amitabha’s deliverance.

會專修淨土法門，是他有感於自己是一個罪業深重的生死凡夫，沒辦法以自己的力量去惡行善，一旦命終就會墮落地獄，受閻羅王的審判刑罰。

只有信受彌陀救度，才能離開地獄，甚至離開三界六道輪迴。這樣的人還會縱情為惡嗎？即使他會做惡事，也是業力的推動，是不得已的，他的內心是很悲苦的啊！

是苦於為惡，不是樂於為惡的，所以他的心態跟一般縱情為惡的心態是不一樣的，就是所謂的「為修行而苦」，也唯有為修行而苦的人才能真正進入彌陀的救度。

Namo Amitabha!

April 22

Apr 22, 2018
慧淨上人法語
佛法知見

We are ordinary beings full of greed, anger and delusion, from which our evil, as well as good [deeds] are derived. We have NOT reached the state of “no-self” and “emptiness in the three wheels”, which is attained by subduing, or even cutting off, greed, anger and delusion. As a result, all the rewards—human or celestial—are confined within the burning house in the Three Domains, unable to liberate us from the sufferings of the Six Realms.

我們都是貪瞋癡的凡夫，惡是貪瞋癡流露出來的，善也是貪瞋癡流露出來的，並沒有達到降伏貪瞋癡甚至斷除貪瞋癡的那種「無我」、「三輪體空」的境界。因此，所得的果，不論人的果、天的果，都不出三界火宅，還是在六道苦海裏面。

Namo Amitabha!

April 21

Apr 21, 2018
淨土信仰

Buddhism is a religion of kindness and compassion. We can say that should kindness and compassion be absent, Buddhism does not exist. However, if the kindness and compassion is really perfectly achieved, where will it be embodied in?

It is embodied in the Pure Land teachings. That is why one can say that the Pure Land school is the sect of Buddhism where sentient beings are universally delivered. If there is no Pure Land sect that teaches exclusive recitation of Amitabha’s name and the deliverance of Amitabha, the Buddhist teachings about the “great kindness and great compassion” and the “universal deliverance of sentient beings” is just an empty talk.

佛教是講慈悲的宗教，可說若無慈悲，即無佛教。但，真正要圓滿達到慈悲，體現在哪裡呢？

體現在淨土法門，所以說淨土法門是佛教普度眾生之所在。如果沒有專稱彌陀佛名、蒙受彌陀救度的淨土宗的話，佛教所講的「大慈大悲」「普度眾生」將成為戲論。

Namo Amitabha!

April 20

Apr 20, 2018
慧淨上人法語
淨土宗宗風俗諦

We Buddhists, particularly the Pure Land practitioners, should find that we are inadequate and imperfect persons. We make many mistakes, and we are useless or even, narrow-minded, defiled, mean persons. If we do so, we can possibly make progress on the road towards Buddhahood, and sublime.

It is because, with this mindset, we will constantly review ourselves in all matters. As the proverb says, “Seek the cause in oneself if something cannot be achieved.” In the process of retrospect, the glory of one’s moral conducts will show up gradually.

我們學佛的人，尤其是學習淨土法門，首先要發現自己是一個不足、不完美的人，自己的過錯很多，甚至是一個無能為力的人，乃至發現原來自己是齷齪、骯髒、卑鄙，能夠這樣，在學佛的道路上，才有進步的可能，才能昇華。

因為一個有這樣存心的人，他會凡事檢點自己，所謂：「行有不得，反求諸己。」在反躬自省當中，德行的光輝，就會逐漸地亮麗出來。

Namo Amitabha!

April 19

Apr 19, 2018
慧淨上人法語
念佛利益

A Buddhist Amitabha-reciter does not worship gods, not burn joss paper, not do fuji (planchette writing), otherwise he will easily be cheated, annoyed, and waste money too. Simply by reciting Amitabha’s name in devotion, one’s ancestors will be delivered, conflicts with the adversaries will be resolved, and calamities will become fortunes. As said, “A Buddha will respond to those who are sincere and devoted”.

學佛念佛人，不拜神、不燒紙、不問乩，否則容易受騙、花錢、苦惱。只要虔誠念佛，自能超度祖先、化解冤家，遇難呈祥，所謂「人有誠心，佛有感應」。

Namo Amitabha!

April 18

Apr 18, 2018
慧淨上人法語
專稱彌陀佛名

Amitabha Buddha is a body of the Dharmadhatu (universal Buddha). It is so-called because the merits and virtues of all Buddhas in the ten directions are fully and perfectly stored in one single body—Amitabha Buddha—without missing any of them. So, when we exclusively recite the name of one buddha—Amitabha Buddha, the effect is the same as reciting the names of all Buddhas in the ten directions and in the three periods of time. This is known as “take all by one lift, without missing anything”.

阿彌陀佛是法界藏身，所謂「法界藏身」，就是十方法界一切諸佛的功德，都完全具備在阿彌陀佛一佛當中，無有絲毫遺漏。所以只要專稱彌陀一佛，等同具足的稱念十方三世一切諸佛，所謂「舉一全收，無欠無餘」。

Namo Amitabha!

April 17

Apr 17, 2018
善導大師語錄

《觀經疏》「要弘廢立」（念觀廢立）之文

Though [preceding passages] spoke of the merits of the meditative and non-meditative virtues, the Buddha’s underlying wish is that sentient beings recite Amitabha’s name single-mindedly.

雖說定散兩門之益；望佛本願，意在眾生，一向專稱，彌陀佛名。

Namo Amitabha!

April 16

Apr 16, 2018
慧淨上人法語
出離與輪迴

Our physical body remains staying in this world, and we haven’t been reborn in the Land of Bliss yet. So, it is inevitable for us ordinary beings to crave and attach to family members and all other things. Moreover, it is impossible for us to subdue and eliminate greed, anger and delusion due to the so-called delusion of views and delusion of volition, also other fine delusion of worldly afflictions and ignorance. Nevertheless, we must clearly understand that no matter under what circumstance, we must attain rebirth in the Land of Bliss.

我們這個肉體還在這個世間，還沒有往生極樂世界，在有生之年難免還存在凡夫的心，貪著眷屬，甚至貪著一切，所謂見惑思惑的貪瞋痴，以及微細的塵沙惑與根本無明無法降伏、斷除，但是我們要清楚了解，不管如何，我們就是要往生極樂世界！

Namo Amitabha!

April 15

Apr 15, 2018
慧淨上人法語
機法深信

All of us have the “seeds” of committing the Five Gravest Transgressions and slandering the Dharma. In the newspapers, we read news about robbery, killing, stealing, adultery, and falsity that happen here and there. At this time, we should reflect that those were the things I did in my past lives, and all of his words and behaviours are just like screening of my past lives once again. If I do not attain rebirth in the Land of Bliss, his present will be my future. Because I still have these kinds of “seed” in my Alaya Consciousness, they will germinate and grow when conditions ripen.  The only difference is that he encountered such a karmic circumstance, and I haven’t encountered again yet.

我們凡夫內心都有五逆謗法的種子。我們看報紙新聞，社會上哪裏又發生搶劫、哪裏殺盜淫妄，這時都要想到：這些也都是我過去世曾做過的，他的一切言行正如我過去世銀幕的重播。我如果不往生極樂世界，他的現在就是我的未來。因為我的阿賴耶識當中，還有這樣的種子在，遇緣則現，只是這個緣他遇到了，我還沒有再遇到而已。

Namo Amitabha!

April 14

Apr 14, 2018
慧淨上人法語
佛法知見

(Continued)

What is the reward (or stage of attainment) for a person who experientially enters into the perseverance of the no-birth dharma? It’s the seventh stage or above. In the Infinite Life Sutra, three kinds of perseverance are mentioned: sound and echo perseverance, perseverance in receptivity, and perseverance in the principle of no-birth. “Sound and echo perseverance” means experientially entering the stage upon hearing the sound of Dhramas, which is equivalent to the tenth stage. “Perseverance in receptivity” is settlement of mind, unmoved upon thinking about the truth of the absolute reality of all dharma, and upon receiving and following the truth one has experientially entered, which is equivalent to the stages of the Ten Benevolence. “Perseverance in the principle of no-birth” is equivalent to the seventh stage of bodhisattva.

一個證入無生法忍的人是到幾地的果位呢？是七地以上。在《無量壽經》中有談到三種法忍：音響忍、柔順忍、無生忍。所謂「音響忍」就是聽聞說法的音聲而證入果位，這種果位相當於十信的階位；「柔順忍」就是思惟諸法實相的真理，隨順證悟的真理，心安住不動，這相當於十賢的果位；「無生法忍」則是七地菩薩的果位。

Namo Amitabha!

April 13

Apr 13, 2018
慧淨上人法語
佛法知見

There are two connotations about perseverance in “perseverance of the no-birth dharma”: “perseverance in affirmation”, and “perseverance in settlement”. The former is affirmation of the absolute reality (or truth) of no-birth and no-death [i.e. nothing having been created and nothing can be destroyed] as a result of realization of its existence; the latter is the settlement of mind without wavering as a result of realization of the absolute reality (or truth).

Taking a vehicle as an example. When we start running the vehicle, we begin with the first gear, and then the second, third, fourth, and the fifth, so it accelerates gradually. When it is not running, the gear is in neutral.

Similarly, for a person who realizes and enters the state of perseverance of the no-birth dharma, he is always in a state that he can response to whatever circumstance with his functional capacity that appears immediately and relevant to the situation. Of course, the situations he deals with are different from those of our sentient beings, which will cause afflictions associated with greed, anger and delusion; it is like what the Chan practitioners say, “Eating all days but not biting one grain; dressing all days but not wearing a thread of silk”.

(To be continued tomorrow)

「無生法忍」的「忍」有兩種涵意：「忍可」和「安忍」。「忍可」就是體悟到不生不滅的實相而肯定他；心安住於體悟到的實相而不動搖，叫作「安忍」。

以車子為例，剛啟動的時候，先從一檔起步，慢慢轉二檔…三檔…四檔…五檔，一直快起來。可是不跑的時候就回歸空檔。

證入無生法忍的人也是這樣，他時刻處在的狀態當中，要應對的時候，當下就會有應對的功能顯現，不過，他所應對的當然不像我們凡夫是起貪瞋癡煩惱的，而是像禪家所講的，「終日吃飯未曾咬著一粒米，終日穿衣未曾掛著一條絲。」

Namo Amitabha!

April 12

Apr 12, 2018
慧淨上人法語
淨土信仰

Only Pure Land teaching is the one that we manage to study in this life, and that belongs to us. Meanwhile, it is the highest teaching among the 84,000 schools of Dharma practice. So, Pure Land teaching is complete (round or perfect), direct and immediate (sudden, quick or ultimate) Dharma school. The six-character name consists of all merits and virtues, so it is complete. We can believe and accept right now, practice right now, and be assured of rebirth right now, so it is direct and immediate. Hence, it is a complete, direct and immediate teaching. This Pure Land teaching is easy to commence, while its achievement is remarkably high. Ten thousand people who practice it will be reborn [in the Pure Land].

唯有淨土法門才是我們今世可學得來、可擁有的，同時，它是八萬四千法門當中最高的法門。所以，淨土法門是一個圓頓的法門。六字名號具足一切功德，就是「圓」；當下信受、當下修持，當下決定往生，就是「頓」，所以是圓頓的法門。而且下手容易、成就很高、萬修萬人去的，就是這個淨土法門。

Namo Amitabha!

April 11

Apr 11, 2018
慧淨上人法語
淨土宗宗風俗諦

(Continued)
The deep faith in “aptitude” [i.e. capacity, or karmic inclinations] covers all three tiers [of iniquity], out of which the religious tier is most fundamental. Why? Some people may consider themselves as an upstanding citizen who shows civic-mindedness and respects the law, also a person being sincere and scrupulous in human relationships, and being observant of morality, kindness and benevolence… So, from the legal point of view, he is not guilty, not a criminal or offender. In terms of ethics and morality, he is also not a wicked or vicious person.

However, in Buddhism, all of us have greed, hatred, delusion, and ignorance, which are iniquitous, and are sources of all malicious deeds. So, with respect to the three tiers of the deep faith in “aptitude”, are we obedient to the law and scrupulous in human relationships?

In case of under serious review, we are not able to reach the standards. So, we are not just iniquitous religiously, but also legally and morally.

「機深信」含蓋這三個層次，但最基本的是宗教上的罪惡。為什麼呢？因為，有的人覺得他奉公守法是世間良民，他也敦倫盡分、崇尚道德、講仁義……。所以，在法律上他不是罪人，沒有罪惡。在人倫道德上，他也不是罪惡之身。

可是，在佛教所講的，人都有貪瞋癡無明，這就是罪惡，也是所有惡的根源；就「機深信」的這三個層次來看，我們是一個奉公守法的人嗎？是一個敦倫盡分的人嗎？

如果真檢討起來，我們是做不到的。所以，我們不只是有宗教上的罪惡，甚至是在法律上、人倫道德上，我們也都犯了罪。

Namo Amitabha!

April 10

Apr 10, 2018
慧淨上人法語
淨土宗宗風俗諦

To study the Pure Land teachings, all of us should be self-aware that we are iniquitous ordinary beings subject to endless rebirth, full of severe afflictions, and lack of conditions for emancipations.  That is to say, “we should feel that our foolishness and capacity for wrongdoing exceed those of others”. If we are aware of this, we shall easily have faith in, and accept Amitabha’s deliverance.

However, there are several tiers regarding this attribute statement “we should feel that our foolishness and capacity for wrongdoing exceed those of others”: legal iniquity, moral iniquity and religious iniquity.

(To be continued tomorrow)

學淨土法門，人人都要自覺自己是一個罪惡生死的凡夫，是一個煩惱熾盛的凡夫，是一個沒有解脫之緣的凡夫，就是「自覺愚惡，過於他人。」如果這樣的話，就很容易信受彌陀的救度。
不過，「自覺愚惡，過於他人。」有幾個層次，有法律上的罪惡，道德上的罪惡，還有宗教上的罪惡。

Namo Amitabha!

April 9

Apr 9, 2018
慧淨上人法語
念佛利益

Life is a dream; worldly matters are illusions. Though we are healthy for a hundred years, and we have fortune for the whole life, it will be gone in a flash of light, and vanishes suddenly. If we cannot be reborn [in the Land of Bliss], we are bound to continue to reincarnate. Reincarnation is the foremost catastrophe. The aim and the benefit of Amitabha-recitation is to eradicate this great catastrophe of reincarnation.

The present benefit is limited, say for a few decades only, however, the benefit of rebirth is unlimited, transcending all finite numbers.  If we can be reborn 9in the Land of Bliss), we will end the boundless and limitless reincarnation of birth-and-death forever, and have no more sufferings in birth, aging, illness and death. The length of our life is immeasurable, same as Amitabha, having infinite light, infinite compassion, infinite wisdom, infinite paranormal powers, and freedom and comfort in body and mind with the unobstructed reward of joy.

人生是夢，世事若幻，健康百年，幸福一世，瞬息便逝，轉眼成空。若不往生，尚在輪迴，輪迴便是第一大災難；念佛之目的與利益，正在於消除此一輪迴之大災難。

因現世利益，僅幾十年，有限；往生利益，超越數量，無窮。若能往生，則未來無窮無盡的生死輪迴，從此斷除，永無生老病死之眾苦；與彌陀同證無量壽命、無量光明、無量慈悲、無量智慧、無量神通、身心自在無礙之樂果。

Namo Amitabha!

April 8

Apr 8, 2018
慧淨上人法語
專稱彌陀佛名

Amitabha-recitation is a demand as well as an order of Amitabha Buddha to sentient beings. So, the Longer Sutra says, “recite my name, even ten times”, and also “recollect/invoke/recite [the name of] Amitayus Buddha single-mindedly”. The Commentary on the Contemplation Sutra also concludes with “single-minded recitation of Amitabha’s Name”.

「念佛」乃是彌陀對眾生的要求與敕命，所以《大經》言「乃至十念」，又言「一向專念無量壽佛」，《觀經疏》也以「一向專稱彌陀佛名」為結論。

Namo Amitabha!

April 7

Apr 7, 2018
善導大師語錄
《觀經四帖疏》「弘願文」

The Great Vow is, as said in the Longer Sutra (Infinite Life Sutra), “No good and evil ordinary being who attains rebirth [in the Pure Land] has not resorted to the karmic power of Amitabha’s Great Vow as an augmentative cause”.

言「弘願」者，如《大經》說： 一切善惡凡夫得生者，莫不皆乘阿彌陀佛大願業力為增上緣也。

Namo Amitabha!

April 6

Apr 6, 2018
慧淨上人法語
出離與輪迴

The goals of studying Buddhism are liberation from the cycle of reincarnations and achievement in Buddhahood. In this respect, the true study of Buddhism should be recitation of Amitabha's name, as well as believing and accepting Amitabha’s compassionate deliverance; otherwise, it is not perfect and complete, even though we have studied Buddhism. Why? It is because we haven’t been liberated from the cycle of reincarnations.

學佛就是要脫離輪迴、要成佛，這樣講起來，唯有念佛，信受彌陀對我們的悲心救度，才是真正的學佛，否則雖然學佛了，還不算圓滿，為什麼？因為還未出輪迴。

Namo Amitabha!

April 5

Apr 5, 2018
慧淨上人法語
機法深信

(continued)

Deep faith in “teaching” means: even though we are persons of such aptitude, we can still be assured rebirth, if we recourse to Amitabha’s vow-power (of which the vehicle is name-recitation and aspiration to rebirth). So, we should believe that any person who always exclusively aspires to be reborn and recites Amitabha’s name has already been delivered. It does not matter whatever his feeling and emotion are. If we believe in this way, our internal mind is settled fearlessly although we may still come across karmic afflictions.

「信法」：即是如此之人，若乘托彌陀願力（稱名願生即是乘），定得往生。
是故，應信任何人，凡是一向願生專念者，即已被救，心情之如何，一概不論也。如是信知，則雖遇緣煩惱，內心安然無畏。

Namo Amitabha!

April 4

Apr 4, 2018
慧淨上人法語
機法深信

The practitioners in Pure Land teaching should have deep faith in both “aptitude” and “teaching”:

Deep faith in “aptitude” means: knowing by faith that we are ordinary beings full of heavy afflictions from birth to old age and death. How can such kinds of beings burst with joy? That may happen when they encounter the necessary conditions; but it will extinguish when the conditions leave.

Further more, we cannot liberate ourselves through cultivation of the worldly virtues; on the other hand, we also fail to cultivate virtues that help us leaving this world. So, with our own strength we don’t have the conditions for liberation [from the cycle of reincarnations].

(continued tomorrow)

淨宗行人，應具「機法二種深信」。
「信機」：即是信知自己從出生到老死，始終都是煩惱深重之凡夫，如是之人何能心花怒放？有，也是遇緣則現，緣過則滅。
又，世間善不能解脫，出世間善我們修不成，所以自身無有出離之緣。

Namo Amitabha!

April 3

Apr 3, 2018
慧淨上人法語
佛法知見
(continued)

With this respect, sentient beings in the ten directions that Amitabha vows to deliver are those in the nine realms except the buddhas. Within the nine realms, srvaka, prateyabuddha and bodhisattvas, however, are the three kinds of sagely beings who have been liberated from reincarnations within the Six Realms. Although they are not buddhas, they have no greed, hatred and delusion, no commitment in karmic offenses, and no sufferings resulted from reincarnation. Those who need Amitabha’s deliverance are ordinary beings going on to commit karmic offenses and suffering from reincarnations within the Six Realms.

如果從這裏來講，彌陀發願救度的十方眾生，就是除佛以外的九法界眾生。但是，九法界之中，聲聞、緣覺、菩薩，這是三種聖人，已經出了六道輪迴，雖然還沒有成佛，但並沒有貪瞋癡，不受造罪造業、受苦受難的輪迴果報。而需要彌陀救度的眾生，就是還在造罪造業、受苦受難的六道輪迴的凡夫。

Namo Amitabha!

April 2

Apr 2, 2018
慧淨上人法語
佛法知見

Bodhisattvas with the three virtuous states and the ten excellent characteristics of a holy one are still subjected to the retribution of causal conditions. How do I put it? If a person can cut off the delusion of view, he is in the “fruitful position” (or stage) of Initial Faith. If a person can cut off the delusion of affliction, he is in the stage of Seventh Faith. If a person can cut off the delusion of worldly affairs, he is in the stage of Tenth Faith.

From this point onward, if he breaks one part of ignorance and realize one part of Dharma Nature, he can attain the stage of the Ten Dwellings, moving upward one by one. If he continues to break one more part of ignorance and realize one more part of Dharma Nature, he can move on part by part, eventually proceeds to the 41st stage when all kinds of ignorance are cut off. He will then enter the Buddha realm.

So, if a person has not reached the Buddha realm, he is still subjected to causal retribution. Only a Buddha dwells in the Land of Permanent Stillness, a realm of no-birth and no-death.

(to be continued tomorrow)

三賢十聖的菩薩，還在因果報應之中，怎麼講呢？如果斷見惑的話，他就進入了初信的果位；斷思惑的話，就進入了七信的果位；斷塵沙惑的話，就進入了十信的果位。

之後，破一分的無明，證一分的法性，就進入了十住的果位，一階一階上去。破一分無明，證一分法性，破一分、證一分，直到四十一品的無明通通破盡，就進入佛的境界。

所以，如果還沒有到達佛的境界的話，都還在果報當中。只有佛一人在常寂光土裏面，不生不滅。

Namo Amitabha!

April 1

April 1, 2018
慧淨上人法語
淨土信仰

(continued)

The Pure Land teaching in Song and Ming Dynasties covers the period from North Song to Ming Dynasties, and even down to Qing Dynasty [1644-1912]. The contents of this teaching are different from that of the Shandao lineage in Sui and Tang Dynasties, although both of them are known as the Pure Land teaching.

Because the Pure Land teaching in Song and Ming Dynasties is mixed with the teachings of the Tientai, Huayuan and Chan sects, it looks great and rich; but has been mixed with teachings of the Sagely Path. As a result, it leads practitioners to a state of uncertainty and anxiety in regards of the great matter of rebirth.

宋明淨土，就是北宋一直到明朝，以至到清朝的淨土。這個淨土跟隋唐善導大師的淨土相比，雖然同樣都是淨土法門，但內容卻不一樣。

因為宋明淨土已經摻雜了天臺、華嚴、禪的思想在裏面，所以看起來教理很豐富、很磅礡，可是已經摻雜了聖道門的思想，其結果就是導致修學者對往生大事心存不確定與不安。

Namo Amitabha!