Part Three
During the specified period for Amidist
practice the day begins with recitation of the Amitabha Sutra. For evening
exercise, possibly in a Buddhist temple,
the Amitabha Sutra is also read every day. Recitation of this sutra will
enable one to mentally envisage the state of grandeur and beauty accorded to
Amitabha and the
念佛期內，每天一開始要念《彌陀經》，常住裡作晚課的時候，每天也要念《彌陀經》。念一遍，就是把西方極樂世界的依正莊嚴的境界在心裡熏一遍，使在觀想上，成一種西方極樂世界的觀念。也像一部電影片子，念一遍就等於是把西方極樂世界的影子在心幕上放映一遍。日久天長，在六根上所接觸的，整個是極樂世界的最勝境界，妙相莊嚴。在現時來說，雖然還沒生到西方極樂世界去，然而在心裡上，卻早已被西方極樂世界的境界所包圍。人們的意識在無形中都沉浸在妙相莊嚴的氣氛裡，將來臨命終時，熏業現前，平日所持誦的阿彌陀佛聖號，諸聖眾等，到這時會真的現身來接引你了。平日所憧憬、所縈迴的西方極樂世界的清淨妙境，在一剎那頃，也就化現目前了。
As the saying goes, Amitabha resides in one's
own nature, and the
所謂「自性彌陀，唯心淨土。」眾生就是佛；佛就是眾生，莫不都是性分所具。心即土；土即心，莫不都是唯心所現，
It all depends on how much effort is put into
the practice of Amidism. If faith
is unshakably strong and firm one's own nature becomes Buddha Nature, and vice
versa. As Buddha is endowed with
limitless light, so are all sentient beings. As Buddha possesses limitless light, so
do all sentient beings. Buddha
Amitabha has splendor and dignity as a result of his merits. Likewise, sentient beings also have
resultant splendor and dignity from merits.
祇看人念佛功夫如何？如果信、願、行堅固不移，自性和佛性打成一片，那麼當下自性即是佛性；佛性即是自性。佛具足無量壽，眾生也具足無量壽；佛具足無量光，眾生也具足無量光。阿彌陀佛有西方極樂世界依、正二報，相好莊嚴；眾生也有依、正二報，相好莊嚴。
To quote the Amitahha Sutra, "They[17]
are all formed by transformation because Buddha desires to have the words of
Dharma propagated." This shows that all the scenes and conditions of the
Therefore, we say that in our own nature there
is Amitabha and that in Idealism there is the
在《阿彌陀經》裡說：「皆是阿彌陀佛，欲令法音，宣流變化所作。」從這句經文裡，可以證明西方極樂世界的諸般境界，都是隨著阿彌陀佛的福德業相，唯心所現。如果阿彌陀佛能這樣顯現，眾生性和佛性是相同的，眾生又何嘗不能顯現呢？所以說在自性上就是彌陀，在唯心上就是淨土。在性分上並劃不出那是眾生的邊界，那是佛的邊界；在淨土上也指不出那是唯心的，那是非心的。西方彌陀與自性彌陀，西方淨土和唯心淨土都是一整個的。
However,
it should be understood that
the idealized mind mentioned above does not refer to the deluded mind within a
human being under the deceptive influence of the six types of sensory objects.[18] It refers to the mind from which all
dharmas (things) generate. The self-nature mentioned above does not refer to
the habitual nature temporarily congregated by the four main components[19]
of the human body. It refers to the
self-nature which all sentient beings intrinsically possess. Amidists who recite the Amitabha Sutra
every day should have a good understanding of these points and thereby have
their own faith strengthened.
可是要明白所謂「唯心」，並不是所說的人們腔子裡那個六塵緣影的妄心，是說「法法唯心」。所說的自性，並不是說人身上四大假合的那個習性，乃是眾生所本有的自性。念佛人每天念《彌陀經》，對這一點要明白，把自己的信心堅固起來。
The Amitabha Sutra is a sermon preached by
Buddha Sakyamuni, of his own accord, without being asked. He tells us in this sermon of the
grandeur of the
《阿彌陀經》是釋迦佛無問而自說的，裡面是說西方極樂世界依、正二報莊嚴及念佛生西方的。它的意義和《法華經》相同。因為《法華經》也是對舍利弗尊者無問而自說的。
Having preached the Sutra of Immeasurable
Meanings, Buddha entered samadhi,[20] with both body and mind completely still, and
emitted brilliant rays from the urna [21] to illuminate all eighteen-thousand lands of
the Eastern Worlds, while displaying all kinds of auspicious signs. The audience assembled there were thus
curious and raised all sorts of doubts and questions. After Bodhisattvas Maitreya and Manjusri
had answered the problems and dispelled the doubts of the
congregation, Buddha returned serenely from the samadhi, and without being
asked, began to speak to Arya Sariputra.
佛說過無量義經之後，便入於無量義處三昧，身心不動，放眉間白毫相光，照東方萬八千土，現出種種瑞相，致使聞法大眾起種種疑難。經過彌勒菩薩和文殊菩薩為大眾決疑之後，佛便從三昧安詳而起，沒用人請問，開口即對舍利弗尊者說：
"The wisdom of the Buddhas is unfathomably
deep and unlimitably broad. The
portal of their wisdom is difficult to find and difficult to enter. It is
unknown to all the Sravakas [22] and Pratyeka-buddhas...the very profound Dharma
which had not been found before is
now attained...To sum up, the immeasurable and boundless Dharma, which
had not been found before, is all accomplished by the Buddhas."
「諸佛智慧，甚深無量。其智慧門，難解難入，一切聲聞、辟支佛所不能知。...成就甚深未曾有法...取要言之，無量無邊，未曾有法，佛悉成就。」
The Saddharmapundarika Sutra is the Amitabha
Sutra preached in detail, and the Amitabha Sutra is the Saddharmapundarika
Sutra in summary. Both sutras relate entirely rational facts. In contrast to
other sutras which expound many terms in connection with Dharmalakshana [23] and pursuade people to understand the principles and
to work on self-cultivation, these two sutras deal only with perception of
phenomenal reality by the direct reasoning mind. This will become evident to
all of us after a juxtapositional comparison and study of the
Saddharmapundarika Sutra and the Amitabha Sutra.
我嘗說：「《法華經》就是廣說的《彌陀經》，《彌陀經》就是略說的《法華經》。」這兩部經都是全事即理的話，並沒像其他諸經，說很多法相名詞讓人悟理修行等事。所說的完全是以現量心，觀現量境。如果大家對於《法華經》和《彌陀經》細心研究過的，對裡面文義會通起來一對照，就明白了。
The Saddharmapundarika Sutra is comprised of
twenty-eight chapters in seven volumes.
The first fourteen chapters introduce the temporary expediencies to
demonstrate phenomenal realities, and the final fourteen chapters display
supramundane realities. All chapters deal, however, with the supreme dharma.
《法華經》共七卷二十八品。前十四品是開權顯實，後十四品是開近顯遠，都是說最上乘法。
In the Amitabha Sutra, Buddha said, "If
there is a good man or a good woman who hears someone speak of Buddha Amitabha
and hold firmly his name and title for one day, or two days, or three days, or
four days, or five days, or six days, or seven days, whole-heartedly and
without distraction, when this person approaches the hour of death, Buddha
Amitabha and his holy company will manifest in front of him. This person, at the end, since he is not
confused, will be able to proceed and be reborn in the most blissful country of
Buddha Amitabha."
例如在《彌陀經》裡說：「若有善男子、善女人，聞說阿彌陀佛執持名號，若一日、若二日、若三日、若四日、若五日、若六日、若七日，一心不亂。其人臨命終時，阿彌陀佛與諸聖眾，現在其前。是人終時，心不顛倒，即得往生阿彌陀佛極樂國土。」
To quote from the 23rd chapter, "Anecdotes
of Bodhisattva Bhaisajyaraja," of the Saddharmapundarika Sutra,
"Anyone who hears this Sutra and practices accordingly, when this present
life ends, will go to the
in a lotus blossom."
在《法華經》第二十三藥王本事品說：「聞是經典，如說修行，於此命終，即往安樂世界。阿彌陀佛、大菩薩眾，圍繞住處，生蓮華中，寶座之上。」
The similarity of these two passages is
apparent.
意義都相同。
Other descriptions in
the Amitabha Sutra of the grandeur
and splendor of the Land, of
Buddha's life, of Buddha's radiance
and of the protection and care by the Buddhas in six directions,[24]
though different in comprehensiveness and language, are, in fact, identical in
their content and significance. Therefore, one invocation of Buddha Amitabha's
name represents the supreme dharma and covers unlimited approaches.
其他在《阿彌陀經》裡所說的國土莊嚴，說佛的壽命，說佛的光明，以及六方佛諸佛護念等。雖然和《法華經》的文項措詞有廣略不同，但其境界和意義，都是理無二致。所以一句「阿彌陀佛」是最上乘法，包括無量法門。
One invocation to Buddha Amitabha, if uttered
properly, will immediately cause the six sense organs to become clean and
clear. For instance, now while in the period of Amidist practice, the organ of
sight will be clean and pure as we always look at and see the Buddha. The organ of hearing will be clean and
pure as we inhale the aroma of incense.
The tongue will be clean and pure as we recite Buddha's name
incessantly. The body will be clean and pure as we face and worship Buddha all
day long in a clean and pure place.
The mind will be clean and pure as we contemplate and think of Buddha.
一句「阿彌陀佛」念得相應，當下即得六根清淨。例如：今在念佛期裡面，眼常看佛，就是眼根清淨；耳聽自己及大眾念佛的聲音，就是耳根清淨；鼻子嗅著爐裡的香氣，就是鼻根清淨；舌頭反來覆去的念佛，就是舌根清淨；身體在清淨道場裡，天天向佛拜佛，就是身根清淨。念佛、拜佛、心裡想佛，就是意根清淨。
When the six sense organs are clean and pure,
the three karmas are so cleansed; the physical evils of killing, stealing, and
lust will no longer exist, nor the oral evils of hypocritical, harsh, lying or
suggestive speech. There will be no
involvement in the mental evils of avarice, hatred, and delusion. The Ten Good
Karmas [25] will immediately be practiced. A follower of Buddha finds
it most difficult to curb the evil karmas committed by the body, tongue and
mind. However, with one invocation
of Buddha Amitabha's name, these three evils will be checked. Eventually,
perception and contemplation will be fully developed and preparation for entering
the
六根清淨則三業清淨；三業清淨則身不作殺、盜、淫，口不兩舌、惡口、妄言、綺語，意不起貪、瞋、癡，當下即是十善業。修行人最不容易對治的就是身、口、意三業。可是這一句「阿彌陀佛」，就能把三業收攝得住。久而久之，觀念成熟，淨因增長，臨命終時，決定往生極樂。
Ordinary people usually consider it difficult
to become a Buddha. In fact, it is
not so difficult. Both Buddhas and ordinary sentient beings are invariably
molded Out of perception and contemplation. In one thought, Buddhas pervade the ten Dharma Worlds.[26]
Likewise, a sentient being also pervades ten Dharma Worlds in one thought. If avarice arises at one thought, he is,
indeed, a hungry ghost. If hatred arises at one thought, he is a hell-dweller.
If delusion arises at one thought, he is a beast. If doubt and arrogance arise at one
thought, he is an asura, a malevolent spirit. If one's thoughts fall on the
five virtues regarding human relationships, as well as the Five Precepts, he
will enter the world of humans. If
his thoughts fall on the ten Good Karmas, he will be reborn in heaven. If his ideas are centered on the Four
Noble Truths,[27] he equals the Buddha's immediate disciples.
If his mind dwells on the doctrine of Twelve Links of Causation,[28]
he is a Pratyekabuddha. If his ideas center on the Six Paramitas,[29]
he is a Bodhisattva. If his
thoughts dwell on altruism and equality, he is indeed a Buddha.
普通人都以為成佛是件難事，其實並不難。佛和眾生都是一種觀念功夫所成。佛一念具足十法界；眾生一念也具足十法界。若一念貪心起，就是餓鬼；一念瞋心起，就是地獄；一念癡心起，就是畜生；一念疑慢心起，就是修羅；一念落於五常、五戒，就轉於人道；一念落於上品十善，就生天上；若以四諦為觀念，就是聲聞；以十二因緣為觀念，就是緣覺；以六度為觀念，就是菩薩；以自利利他，萬行平等為觀念，就是佛。
On the other hand, each person in the world has
his own ideas--scholars, farmers,
workmen, businessmen, soldiers, public officials, etc.--all have come to their
present condition because of previous ideas. One becomes the embodiment of any fixed
idea that is held in the mind.
又如世間人亦各有各的觀念。如：士、農、工、商、軍、政、警、學，最初都是由於觀念所成。觀念什麼？自己就是什麼。
This equally applies to the Amidist. Every day he looks at the Buddha, orally
repeats the Buddha's name, physically bows and worships Buddha, mentally
contemplates Buddha, and also hears Buddha's name proclaimed. At all
times, his thoughts are on rebirth
in the
念佛人也是一樣，每天眼裡看佛，嘴裡念佛，身體拜佛，心裡想佛，耳根聽佛，時時刻刻以超生極樂世界為觀念，這樣到末了，決定能生西方極樂世界，也決定能成佛。
Note:
17. "They" refers to the birds in the
18. See footnote 8.
19. See part two, fifth paragraph.
20. Samadhi, a state of concentration.
21. The urna is the white curled hair between Buddha's
eyebrows--one of the 32 attributes of the Buddha.
22. See footnote 7.
23. Dharmalakshana is the nature and characteristics of
all things.
24. Some of the names of the Buddhas in the six
directions are given in the Sutra.
25. The Ten Good Karmas are the antitheses of the ten
evils comprising the three physical, four oral and three mental evils mentioned
above.
26. See footnote 7.
27. The Four Noble Truths are (1) the universality of
pain and conflict, (2) the cause of pain which is craving, (3) the realization
that there is an end to pain, and (4) the way or path leading to cessation of
pain.
28. There are twelve links in the chain of
existence: (1) ignorance, (2)
karmic action, (3) consciousness,
(4) name and form, (5) six sense organs, (6) contact, (7) sensation, (8)
craving, (9) grasping, (10) becoming, (11) birth, (12) old age and death.
29. The Six Paramitas (Perfections) are (1) giving, (2)
keeping the precepts, (3) patience in all circumstances, (4) zeal, (5)
meditation, and (6) wisdom.
