Part Two

The practice of Amidism aims at the exchange of the raw for the ripe product. One has to put aside what is known and what one understands in order to remove the personal element and to recover fundamental knowing and fundamental understanding.

念佛就是回生換熟，放下這些所知所覺，離開能知能覺，而恢復到本知本覺上去。

One who is able to recover fundamental seeing will become a Buddha.  The realization of Buddhahood does not mean that anything extra is added.  It is simply to make use of the practice of Amidism to such an extent that one's self-nature and Buddha nature are totally integrated in the process and all impure thoughts of the mind are totally eradicated. Buddha nature appears whenever the defilements of the mind are completely and permanently removed.
能夠恢復本覺，就能成佛。成佛也並不是另外添了些什麼東西，就是用念佛的功夫，念得打成一片，把人們心裡那些骯髒東西，去得乾乾淨淨，骯髒東西去淨了，佛性也就現前了。

The mind of a human being is originally enlightened and bright, extending through all the Dharma realms.  However, as ignorance has prevailed since time without beginning, this original mind has been clouded by the six sensory organs and their objects.[9]
因為人心本來是覺悟的、光明的，其體週遍法界。只因無始闇動，被六塵所蔽，

Consequently, we are biased in our knowledge and understanding, recognizing only the physical body as the self while ignoring our inherent Buddha Nature, which pervades empty space and extends over all the Dharma realms.
人們的知覺偏在一方面去，只認識此色身小我，而忽略了盡虛空、遍法界的覺性大我。

It should be pointed out that the physical body, which is considered to be the self, is temporarily composed of seven major elements in the form of solids, liquids, gases, heat, space, root (sensory organs), and consciousness. When these components are separated, the body will no longer exist as a unit.  For example, skin, flesh, tendons, and bones are solids.  Blood and saliva are liquids.  Warmth is derived from heat. Energy and movement involve elements in gaseous form. Spaces inside and outside the body are void  (This space  is  essential in breathing).  Each sense organ involves one area of consciousness. If these components were to separate, the person would no longer exist. Where, then, can the ego be found?
殊不知人們所認為是「我」的這個身體，是地、水、火、風、空、根、識，七大假合而成，如果把它分散開，這個身體就不存在了。例如：皮肉筋骨，是屬於地大；血脈津液，是屬於水大；溫熱煖觸，是屬於火大；氣力動轉，是屬於風大；身體內外的虛空，是屬於空大。（如果沒有虛空，就把人憋死了！）另外要有六根，即眼、耳、鼻、舌、身、意，是屬於根大。每一根中要有一識，即是六識，屬於識大。如果把這些東西都分了家，一個人就不存在，那裡還有個我呢？

Actually, the ego, which is most often identified with the body, is composed of seven elements and is nothing but a container made of skin, filled with impurities, rotten and foul-smelling. Now, if in the course of the present lecture someone should suddenly send in a skin container filled with excrement, even though tightly sealed, we would all consider it filthy, and would hold our noses to avoid the smell, shy away, or even throw it out, considering it abhorrent. In fact, however, each one of it is an odorous container covered by skin and equipped with openings at both ends which emit unpleasant odors.  As the saying states, "Uncleanness drains out from the nine orifices." Nevertheless, everyone considers this skin container to be the self, and so precious that it is adorned with cosmetics and nourished with food to enhance its beauty.  In Buddha's view, such ideas are the most dangerous of confused illusions.[10] We must all be aware that this body of ours, which everyone considers to be the self is really not the self but an object or instrument intended to serve, rather than rule our lives. It is not the ego. It is not "I" or "we." It is rather "mine" or "ours," because this body is only a part of that which belongs to us.  Like an object that serves a certain purpose, we may use it whenever we want to, and put it aside whenever we do not want to use it. We should not be burdened by it. If we cannot put it aside, we are encumbered by that object.
就是當前由於七大假台有這麼一個我，實際上不過是個臭皮囊，裡面裝一些腥躁爛臭，骯髒東西。比如在我們講開示的時候，忽然有一人用一個皮口袋裝滿了大糞，紮上口送進來。我們大家都以為這是骯髒東西，捏著鼻子嫌臭，躲遠遠的或趕緊把它扔出去，以為是褻瀆。其實我們人人都是個臭皮口袋，我們人的這個臭皮口袋，還不如用一個真的皮口袋裝上大糞送進來的比較乾淨。因為送進來的這個臭皮口袋還紮著口，我們人人這個臭皮口袋，上下都張著口，直冒臭氣，所謂「九竅常流不淨」。但是人們就以此臭皮口袋是我，還愛得不得了！這樣化妝，那樣保養，如以佛的眼光來說，實屬愚癡顛倒之甚！大家應該知道，我們這個身體，大家都認為是「我」，其實這不是我，而是我所使喚的一個物。應該在「我」字下面加上一個「的」字，稱為「我的」。因為這個身體是屬於我的一部分，像一件應用東西，如果我願意使用它的時候就用它，不願用的時候就把它放下，不被其所累。如果放不下就被它累贅了。

According to the ordinary view, we consider the physical body as the self, and in addition to the self, we are aware of the physical bodies of others. Taking the self and others together, we have all sentient beings.  Each and every sentient being desires to live long, and this continuity constitutes the idea of longevity.  However, all these ideas are unreal noumena  and  illusory  phenomena.  For example, the concept of one's self and others is relative. According to this relationship, there is an awareness of self because I am aware of others; and conversely, there is self-awareness in others because I am aware of myself.  The concept of sentient beings as a group is an illusion of causation, because they exist as a result of past karma, or the law of cause and effect.  Longevity is an illusion based on the idea of continuity.  If we dispense with these illusions, where can the real "ego" be found?
普通一般的習慣，都以這個身體為我，我以外的便是人，許多人我合起來就是眾生。每個眾生都想多活幾年，相續不斷，就是壽者。其實這都是些假名、假相。比如「人我」就是相待假；（對待法，以人而有我，以我而有人故。）「眾生」就是因成假；（假借眾因緣而成故。）「壽者」就是相續假。（我人眾生相續不斷故。）如果離開這些，那裡還有個實我呢？

Moreover, "self" implies mastery or ownership. However, this physical "self" of ours is not its own master.  For instance, when hungry, one cannot do without eating. When thirsty, one cannot do without drinking.  At the end of one's life span, there is nothing to do but die.  Facing something beautiful, one cannot resist casting a few more glances. Under conditions where there is indulgence of the five desires,[11] one cannot resist experiencing enjoyment. Thus, a person is deprived of all mastery of the "self."
況且我以主宰為義，人們這個色身之我，它本身並作不得主。比如：人到餓的時候，不吃就不行；渴的時候，不喝就不行；壽命盡了該死的時候，不死也不行；碰到好看的，不多看幾眼也不行；遇到五欲環境，不享受就不行。這已失去主宰之義，

We should be aware that such things as eating, drinking, and enjoyment all pertain  to material life.  There is a beginning and an end to material existence.  In  addition  to  material  life,  each human  being  has a  spiritual  life  which  has neither beginning nor end.  What is the essence of the spiritual life with neither beginning nor end? It is the essence of enlightenment inherent in each of us. Though invisible and intangible, this essence of enlightenment pervades empty space and fills all the Dharma realms.  It is found everywhere.  There is a saying which tells us that Voidness is generated in the Great Enlightenment, as bubbles burst out over the sea.
殊不知這些吃、喝、享受是屬於生命上的事。生命是有生、有滅的，人們除了生命以外，還有一個慧命，它是永無生滅的。什麼是慧命永無生滅？就是人人本有的知覺性。這知覺性雖是無形無相，然而它能盡虛空、遍法界，無處不有，無處不是。所謂「空生大覺中，如海一漚發。」

To practice Amidism, one is to cultivate the spiritual life; and relying on Buddha's power and his own strength, he aims to be reborn in the Western Paradise. Buddhist masters in the past, such as Grand Master Chih Cheh of T'ien T'ai, Ch'an Master Shou of Yung Ming, Grand Master Ou Yi, Ch'an Master Ch'eh Wu, and many others finally came to follow the Pure Land School, and concentrated on the practice of Amidism.  They did this because they knew that a disciple who trains under other schools might probably lack aptitude in respect to background consequently go astray in his practice.  However, those who practise Amidism, as long as there is strong, sufficient faith and determination, may rely on Buddha's power and their own effort,[12] and they will never flounder aimlessly.  Therefore,  it may be said that Amidism is the most convenient and the most straightforward approach in treading the path to Enlightenment.
念佛就是培養自己的法身慧命，仗佛力、仗自力，求生西方極樂世界，開佛知見，恢復自己的本覺性。過去的祖師們，如：天台智者大師、永明壽禪師、蕅益大師、徹悟禪師等，末了都歸於淨土，專門念佛。因為修其他宗，往往為了根器不適合，或者遇不到相當人指導，會出毛病走錯路。念佛人，只要信、願、行具足，腳踏實地去念，既仗佛力又仗人力，絕不會走錯路的。所以說念佛法門最方便、最直捷。

To practice other schools, one invariably relies on his own efforts. He has to eradicate all illusions and doubts in order to realize the truth.  This is easier said than done. Actually, it is rather difficult to achieve such cultivation unless much hard work has been performed  and  there is  considerable advancement.
修其他宗都是仗自力，能斷惑才能證真，說起來很容易，實際上沒有相當功夫不容易做到。

One of the unique advantages of Amidism is that one may carry with him some of his evil karma when reborn in the Western Paradise, where he may rely on the power of Amitabha Buddha and Bodhisattvas Avalokitesvara and Mahathamaprapta, and together  with other  cultivated  beings  practice spiritual purification.  Gradually,  evil karma will disappear and attachments will vanish.   He may move from one of the Four Realms [13] to the others; that is, from the realm of Mixed Habitation, the Expedient Realm, and then proceed to the Realm of Permanent Reward, and finally arrive at the Realm of Eternal Rest and Light, where he may see Buddha's reality. Progress is possible even for one with poor background and inadequate preparation.  As for the person with superior background and preparation, no matter into which of the Buddha Lands he may be reborn, he will be able to perceive all Four Realms.
修淨土法門有一種特別好處，可以帶業往生。到極樂世界之後，仗阿彌陀佛的力量和觀世音菩薩、大勢至菩薩及其他諸上善人聚會一處，共同熏修。將來慢慢就可以業盡情空，由凡聖同居土到方便有餘土，由方便有餘土到實報莊嚴土，由實報莊嚴土直到常寂光淨土，得見佛的真身。這是說根性淺薄的話，如果是上乘根性，無論生到任何一個佛土裡，都能圓見四土的。

Another advantage of the Amidist approach is that as soon as one is reborn in the Western Paradise, there will be no retrogression to a lower spiritual level. He will never create any evil karma, and the work of self-cultivation will proceed until he finally becomes a Buddha who will, in turn, enlighten all sentient beings.
念佛求往生的好處，只要生到西方極樂世界，就永遠不再墮落，永久不再造業。自己可以慢慢加功進行去修行，直至成佛度眾生為止。

The approaches taken by other schools may be good too. They are not to be denigrated by anyone. Nevertheless, before one reaches the final destination aimed at by such approaches, there is always the possibility that he may fail or go amiss.
修其他宗固然也很好，任何人也不能毀謗。但是如修不到究竟處，仍然要墮落。

An illustration is found in the story of three Bodhisattvas: Asanga, Vasubandhu, and Samabodhi. At first, these three friends were of one accord and had the same goal--to  study and practice Idealistic Contemplation[14] and to be reborn into the Inner Court of Tushita Heaven and to see Bodhisattva Maitreya, the future Buddha.  They agreed among themselves that if one of them reached that heaven, he would come back to inform the other two. Later, Samabodhi passed away.  Three years elapsed, and he did not return.  After three more years, Vasubandhu was about to pass away and Asanga was on his death bed.
如過去無著、世親、師子覺三位菩薩，當初志同道合，同發願修唯識觀，生兜率內院見彌勒菩薩。言明誰先去時，到那裡再回來報訊。後來師子覺先圓寂，一去三年不見回來報訊。過三年後世親又圓寂，當他臨命終時，

"After you see Maitreya in heaven, by all means, come back and let me know," Asanga pleaded with him.
無著告訴他說：「你到天上見彌勒之後，無論如何要回來報個訊。」

Vasubhandu, however, did return three years after his death.
世親去後，過了三年才回來。

Asanga asked him,  "Why did it take so long for you to come back?"
無著問他：「你為什麼過了這麼多時才回來？」

Vasubandhu replied, "I arrived at the Inner Court of Tushita Heaven, sat there to listen to a sermon preached by Maitreya,  then made three genuflections, took one lap of circumambulation and rushed back. Because the days and nights are much longer there than here, only a short time elapsed there while three years passed here in this world."
世親說：「我到兜率內院，聽彌勒菩薩一座法，拜了三拜，繞一個圈子就回來了。因為那裡日夜長，不多會工夫，在人間就過了三年。」

"Where is Samhabodhi?  Why did he not return to notify us as agreed?" Asanga asked.
無著又問他：「師子覺現在何處？為什麼不回來報訊？」

Vasubandhu replied, "He ascended to heaven. As he passed by the Outer Court of Tushita, he was caught and bound by the five desires before entering the Inner Court.  He had not yet seen Maitreya until then."
世親說：「他生天經過兜率外院，還沒有到內院去，就被五欲所纏，到現在還沒有見到彌勒哩！」

Having heard this, Asanga realized the great danger of rebirth in heaven.  He made a new vow that he wished to be reborn, not in heaven, but in the Western Paradise (See examples cited in the "Treatise on Ten Apprehensions against Pure Land" by Grand Master Chih Cheh).
無著聽說之後，生天很危險，於是重新發願，不生天，願生極樂。（見智者大師《淨土十疑論》引證）

Just imagine what danger there is when even Samabodhi,  though  already  ranked among the greatest Bodhisattvas, was entwined and bound by the five desires in heaven!
請想：師子覺已是大乘菩薩位子，在天宮尚被五欲所纏，這是多麼危險的事！

Similarly, if one who practices meditation and serenity fails to transcend the Three Realms,[15] he will finally descend to the  appropriate state in accordance with karma after he has exhausted the enjoyment of heavenly bliss which is deserved no matter which one of the heavens is reached. Another example is to be found regarding the Bhiksu Wu Wen,  who refused instruction as cited in  the Surangama Sutra.
其他如修禪定功夫，如果超不出三界去，無論到任何一個天上去，待天福享盡之後，仍然要墮落，去隨業受報。像《楞嚴經》上所說的無聞比丘就是一個很好的例證。

For Amidists, there are no such pitfalls.  We have two lines in a verse expressing this idea: "Granted, that you may succeed through self-cultivation  in  reaching  the  Non-Unconceivable Heaven."[16]
可是念佛人就沒有這種危險。不是有這麼兩句話麼？「饒你修到非非想，

"It is not as good as returning to the Western Paradise."
不如西方歸去來。」

This is to say that even after rebirth in the Non-Unconceivable Heaven, which is one of four Void Heavens, one will have to descend again when merits are exhausted. In contrast, it is much better to be reborn in the Western Paradise, even if reborn in the lowest level, for it is possible to gradually rise to the highest stage.  Thus it is far better than rebirth in the Non-Unconceivable Heaven.
這是說，就是生到四空天的非非想天，壽盡福滿仍然要墮落，不如生到西方極樂世界。在九品蓮華台之中，縱然生到下下品，還可以慢慢證到上上品，比生到非非想天也強得多。

Note:

9. The six sense objects are sight, sound, smell, taste, touch, and the world of ideas.

10. It should be understood that Buddha viewed the human body in a detached and scientific manner. This view does not mean that we should ignore the needs of the body, but rather attend to it as a physician would care for a wound. Thus caring for the body, it may be used as a vehicle to assist us in the realization of enlightenment - Editor's Note.

11. The five desires are those for wealth, sex, food, fame, and sleep.

12. Faith, determination (wish or resolve) and practice (good works) are equally important factors in Amidism.

13. According to the doctrines propounded by the T'ien T'ai School, there were Four Realms in the Buddha Lands: (1) Mixed Habitation, where ordinary men and devas dwell with the Saints and Buddhas, etc., (2) Expedient Realm, the inhabitants of which have partially destroyed illusion, (3) Permanent Reward Realm, where Bodhisattvas dwell, and (4) the Realm of Eternal Rest and Light, where Buddhas dwell.

14. The contemplation work of the Idealist School holds that all is mind in its ultimate nature.

15. The Three Realms are the Realm with Desires, Realm with Forms, and Realm without Forms.

16. The Non-Unconceivable Heaven is the realm above the Unconceivable Heaven.

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