Part
Five
Generaly
speaking, followers of Buddha may be classfied into seven categories, namely:
普通說起來，佛有七眾弟子：
1. Bhiksus, i.e.,
monks--men who have left home and taken the full vows to keep all the precepts;
一曰比丘僧，是出家受具足戒的男人。
2. Bhiksunis,
i.e., nuns--women who have left home and taken the vows to keep all the
precepts;
二曰比丘尼，是出家後受具足戒的女人。
3.
Siksamana--young women
who learn the Dharma (Sramanerika, or female
novices) and who intend to keep all the precepts. They are between 18 and 20 years of age.
After a period of training, they may keep all the precepts and be Bhiksunis;
三曰式叉摩那，譯曰學法女，即是沙彌尼欲受具足戒者。從十八歲至二十歲期間，別學六法（不淫、不盜、不殺、不虛誑語、不飲諸酒、不非時食。）過此即可受具足戒而為比丘尼。
4.
Sramenera--male novices who have left home and taken the Ten Precepts;
四曰沙彌，是出家後受持十戒的男人。
5.
Sramenerika-female novices who have left home and who keep the Ten Precepts;
五曰沙彌尼，是出家後受持十戒的女人。
6.
Upasaka--laymen who remain home to serve the Three Jewels;
六曰優婆塞，是在家近事三寶的男人。
7.
Upasika--laywomen who remain home to serve the Three Jewels.
七曰優婆夷，是在家近事三寶的女人。
A lay Amidist
should first take refuge in the Three Jewels and keep the Five Precepts.
在家的念佛人，首先應該皈依三寶，受持五戒。
What are the
Three Jewels? They are the Buddha,
the Dharma, and the Sangha.
何謂三寶？即是佛寶、法寶、僧寶。
There are
Buddhas, such as Sakyamuni, the historical Buddha and founder of Buddhism in
this Saha world, [32] and the other Buddhas of the past, present, and future.
「佛」，如現在的娑婆世界教主釋迦牟尼佛，乃至過去諸佛、現在諸佛、未來諸佛。
Dharma means the
laws and principles comprising the teachings preached by the Buddhas of the
past, present, and future.
「法」以軌則為義，就是諸佛所說的言教。
Sangha denotes
the transmitters of the teaching, and is represented by the community who
perpetuate Buddhadharma and who serve as examples to the followers of Buddhism.
「僧」，以傳持為義，就是紹隆佛法，為後人做模範的人。
These Three
Jewels may also be found in our nature--the Three Jewels with specific
manifestations,
and the Three Jewels that remain in this world.
在三寶中有自性三寶、別相三寶、住持三寶。
The Three
Jewels within our own nature are intrinsically possessed by each sentient
being, and are not to be sought externally; that is, one's own spiritual
illumination and enlightenment constitute the Precious Buddha; the absolute, permanent,
complete, and pure truths constitute the Precious Dharma; and one's own nature
and harmony are the Precious Sangha.
自性三寶，是眾生本具，非向外求的。如：自己靈明覺照的為佛寶；寂常圓淨的為法寶；融和妙樂的為僧寶。
What are the Three Jewels with specific manifestations? These Three
Jewels are different on account of personality, physical elements, causes,
effects, characteristics, phenomena, entities, and functions. For instance, profoundly enlightened ones and
the manifestation of Buddha in Three Kayas [33] are all known as the
Precious Buddha. The truth of Bhutatathata (which means real Suchness or the
ultimate and unconditioned nature of all things) and all the expedient
approaches are all known as the Precious Dharma; All
the saints and sages are known as the Precious Sangha.
何謂別相三寶？謂此三寶，各有人、法、因、果、性、相、體、用的分別。如妙覺及佛的三身，皆謂之佛；真如理體及一切方便法門，皆謂之法；五十位賢聖，皆謂之僧。
What are the
Three Jewels that remain in this world? They are the three which stay on earth
to enable Buddadharma to be handed down, without immanent extinction for the
benefit of sentient beings. For
example, statues and relics, which we see, represent the Precious Buddha; the
Tripitaka of Sutras,
Vinaya and Sastras, which we see, contain the Precious Dharma;
and the community of people who leave home to perpetuate Buddha's work for the
benefit of sentient beings, constitute the Precious Sangha.
何謂住持三寶？謂此三寶住持於世，能令佛法傳持不滅，為世間一切眾生所利賴。例如：我們現在所看到的佛像、舍利，就是佛寶；所誦經律論藏，就是法寶；出家徒眾，傳持佛的利生事業，就是僧寶。
One has to take
refuge in the Three Jewels of his own nature which he intrinsically possesses
rather than taking refuge in the other kinds of Three Jewels.
大家應該知道，讓人皈依三寶，並不是皈依另外的三寶，是要你皈依自性中本具的三寶。
"Buddha"
means the Enlightened One. Everyone has the potential for being
enlightened. Therefore, to take
refuge in Buddha means to take refuge in one's own natural, basically
enlightened mind.
佛譯為知覺的「覺」字，人人都有個覺性。所以，皈依佛，就是皈依自己的覺性，
Everyone is able
to release this wonderful essence of truth. Therefore, to take refuge in Dharma
means to take refuge in the wonderful truth of Bhutatathata (Ultimate Reality),
which one intrinsically possesses.
人人都可以從自己覺性中流露出無窮的妙理；皈依法，就是皈依自己本具的真如妙理，人人可以持續從真性中發揮的妙理；
Everyone is
able to sustain the wonderful truth which is developed from one's own true
nature. Therefore, to take refuge in Sangha means to take refuge in one's own
nature and harmony, which sustain the Dharma of enlightenment.
皈依僧，就是皈依自己持續覺法的融和妙性。
This is entirely
different from the doctrines of other religions which stipulate that only
deities are deities, humans being excluded from their company and considered
inferior to these gods forever. Such a situation, to say the least, is far from
being equitable in Buddhism's view. In contrast, Buddhism emphasizes equality
of Dharma, without distinction of superior or inferior. Everyone has the nature
of enlightenment. Everyone may practice Amidism and realize Buddhahood. Although in participating in the
ceremony of the Three Refuges, one takes refuge in the Three
Jewels now existing in the world; he does this only to give guidance. However,
one must also take refuge in the Three Jewels within one's own nature. As to
the final realization of Buddhahood, by no means does it mean that one is to
become a slave to any particular Buddha.
An Amidist should be clear on this point--Buddhahood, by no means, can
be achieved by proxy, nor is it ever conferred by others. It is the Buddhahood within one's own
nature that has to become through the practice of Amidism.
絕不像其他宗教，只許神為神，不許人為神。人永遠給神做奴隸，這無奈太不平等了！佛教講究「是法平等，無有高下」。人人有覺性，人人可以念佛成佛。雖然普通說皈依的時候，是皈依現在的住持三寶，可是那只是給人做引導，主要是讓人皈依到自性的三寶。至於究竟成佛，也絕不是給任何一位佛做奴隸的，念佛人應該對這件事弄明白，成佛絕不是別人可以代替的，也絕不是他人賜給的，是要自己念佛成自性中的佛。
In addition to
taking the Three Refuges, one should try to keep the Five Precepts
concomitantly with the practice of Amidism. It is compassionate not to kill. It is correct not to steal. It is appropriate not to hurt others
sexually. It is faithful not to
tell lies. It is sensible not to
fog the mind with intoxicants. By
keeping the Five Precepts, one works to practice the five secular virtues. In this world, what we need is
loving-kindness,
not cruelty; morality and virtue, not violence; courtesy and faithfulness,
not deceit. We need reasonableness,
not foolishness. Amidists who keep
the Five Precepts develop virtues of kindness, morality, courtesy, sincerity,
and reasonableness, not only as desirable elements for living in society, but
also as provisions for the journey to the
三皈而外，應該最低限度遵守著五戒，作為念佛的助行。五戒就是不殺生、不偷盜、不邪淫、不妄語、不飲酒。不殺生就是仁；不偷盜就是義；不邪淫就是禮；不妄語就是信；不飲酒就是智。持五戒就已竟做到了世間的五常。因為世間上所需要的是仁愛，不是殘忍；是道義，不是強暴；是禮讓，不是邪曲；是信實，不是欺詐；是理智，不是愚癡。念佛人持五戒，可以養成仁愛、道義、禮讓、信實、理智，既可做社會的正人君子，又可做為淨土資糧。
In addition to
the Three Refuges and Five
Precepts, there are Fourfold Smrtyupasthana (that is, Four Subjects of
Reflection, which are explained below) and the eightfold Aryamarga, the Eight Correct Paths among the
thirty-seven Bodhipasika Dharmas (that is, thirty-seven conditions leading to
Enlightenment), which should always
be kept in mind.
三皈五戒之外，對三十七道品中的四念處和八正道，都應當常作觀念。
What are the
four subjects of reflection?
何謂四念處？
The first area
for reflection is that this body of ours is impure. For instance, one comes from somewhere unclean
and passes to something unclean. He is altogether unclean, both inside and
outside.
第一、觀身不淨：例如一個人來處不淨（從陰道出故）、去處不淨（死變膿血土泥）、種子不淨（父精母血）、內外不淨（內而血肉筋骨等；外而髮毛爪齒等不淨）、究竟不淨（一切都不淨）。
The second
reflection is that all sensations are liable to pain. Generally speaking, there are eight
kinds of suffering: birth, illness, aging, death, separating of loved ones,
unavailability of sought-for objects, encounters with hated persons or things,
and the scorching dominance of the five skandhas.[34] To enumerate each of the sufferings one by
one would be a limitless task. For
example, no one may claim that he has no annoyances at all, either at home or
in his community. As the Chinese saying states, "Eight or nine things out
of ten go against our wishes."
Events which go contrary to our wishes fail to gratify our minds and
constitute various kinds of suffering.
第二、觀受是苦：大概說起來，苦有八種，即是生苦、老苦、病苦、死苦、愛別離苦、求不得苦、怨憎會苦、五陰熾盛苦。細說起來，就有無量諸苦。例如一個人到家裡或到社會，沒有沒煩惱的。所謂「不如意事常八九」，這不如意事，不能種種遂心，就是苦。
The third
reflection is that the mind is impermanent, since thought is born and dies in
the mind, from moment to moment, without leaving a permanent trace.
第三、觀心無常：心念剎那生滅，無有常住。
The fourth is
the reflection that all things are without ego, without reference to a nature
of its own, since all things (dharmas) are only assumed names, are only vague
images of the real, and nowhere is the real self-nature to be found.
第四、觀法無我：一切法都是假名、假相，沒有一處是真我。
In short, the
above ideas are the Four Reflections which our minds should dwell upon to
enable us to strengthen our faith in Amidism.
簡單的說，這就是四念處。常這樣做觀想，也能鞏固自己念佛的信心。
What are the
Aryamarga--the Right or Correct Paths?[Editor's note:
also known as the Eight Noble Path]
何謂八正道？
They are:
1. Samyag-drsti - Correct Views
2. Samyak-samkalpa - Correct Thoughts
3. Samyag-vac - Correct Words
4. Samyak-karmanta - Correct Deeds
5. Samyag-vayama - Correct Endeavors
6. Samyak-smrti - Correct Mindfulness
7. Samyak-samadhi - Correct Concentration
8. Samyag-ajiva -
Correct Livelihood
就是正見、正思惟、正語、正業、正精進、正念、正定、正命。
Samyag-drsti--Correct
Views preclude wrong information.
One should not see what should not be seen; that is, one's eyes should
not be polluted by wrong information.
正見是不存邪知邪見，還有不應當看的就不去看它，免得污染了自己的眼；
Samyak-samkalpa--Correct
Thoughts prevent one from thinking what should not be thought; that is, one's
heart should not be corrupt.
正思惟是不應當思惟的事情就不去思惟它，免得污染了自己純潔的心；
Samyag-vac--Correct
Words require
one to refrain from saying what should not be said; that is, one should not
befoul the mouth with untrue words.
正語是不應當說的話就不去說它，免得污染了自己的口；
Samyak-karmanta--Correct
Deeds mean that one should engage in correct occupation. For example, people in the community who
conduct or participate in philanthropic or medical work and care for the sick
assume an admirable profession.
There are other occupations, however, such as meat packing and the
slaughtering of livestock. People
who choose these also choose a particular occupation-but there is a difference!
As it is said, 'An arrow-maker worries about failure to wound, while an
armor-maker worries about failure to protect." Therefore, from among the
many occupations one should choose a correct one which develops virtues and
accumulates merits, rather than an improper one which would secure the opposite
effects.
正業是正當的行業，例如：念佛人和專門在社會上辦慈善事的，當醫生的，病人治好，死人救活，這是一種行業。還有開棺材鋪的、殺豬的、宰牛的也是一種行業。所謂「矢人惟恐不傷人，函人惟恐傷人。」同是行業，要找一種厚德積福的正業去做，不要做不正當的。
Samyag-vayama--Correct
Endeavors are closely related to correct deeds. For instance, persons involved in the
various occupations mentioned above all work with equal diligence, but some are
working and proceeding on the path leading to deliverance and Buddhahood, while
others travel on the road leading to an evil destination. Again, an Amidist may stay up late and
get up early, and with vigorous endeavor work hard on
the road leading to Buddhahood.
Therefore, there is a vast difference between correct endeavors and
incorrect activities.
正精進和正業有關，例如：上面所說做各種行業的人，同是一樣的精進，一種是上解脫成佛的路上精進；一種是上墮落惡道的路上精進。還有念佛的人，起五更睡半夜，勇猛精進，這是直往成佛的路上精進。所以正精進和不正精進就不同了。
Samyak-smrti--Correct
Mindfulness (attentiveness) involves awareness of ideas in the mind which are
about to emerge, but have not yet appeared. One should
start any thdught from a kind and good heart. The mind should not be contaminated by
impure thoughts.
正念的「念」字，就是人的念頭。在人心意剛要發動而還未發動的時候，就叫做念頭。正念就是處處以善心、好心做出發點，不要有絲毫歪曲邪僻的心。
Samyak-samadhi--Correct
Awareness means that anything which is correct and proper should be done
wholeheartedly, with undivided attention.
What is proper and correct? For instance, the practice of Amidism is
proper and good. We should practice
Amidism devoutly until we are entirely free from distraction and attain the
state of Amidist samadhi, which is a form of correct awareness.
正定是鑒於凡是正當的事，就一心一意去做。什麼是正當的好事？如：念佛是正當的好事，就一心一意去念佛，念至一心不亂，入念佛三昧，這就是屬於正定。
Samyag-ajiva--Correct
Livelihood means that we should check our physical, vocal, and mental actions
against all the correct factors mentioned above and, from the beginning, follow
the proper laws and live with body, speech, and mind kept pure and clean. By no
means should we do anything that causes us to lead a wicked life.
正命是以上面諸多正當的事情來檢點自己的身、口、意。自始至終，以清淨身、口、意三業，順正法而活命，絕不做其他邪命的事情。
The explanation
of the Eight Correct Paths is given above solely for the convenience of
beginners who have only just started to study Buddhism. It will not be so simple if further,
deeper study is conducted in accordance with doctrinal teachings.
這樣解釋八正道，祇是應台初機信佛的人，至於按教理往深裡去說，那又不是這麼簡單了。
In addition to
wholeheartedly practicing Amidism with undivided attention, an Amidist may
take, from time to time, the truths of the Four Reflections and the Eight
Correct Paths to check his physical and mental behavior in order to prevent
physical laxity and weakening of faith, determination, and practice.
念佛人除一心一意念佛之外，為了恐怕身心放逸或信、願、行不堅固，可以常拿四念處和八正道來檢點約束自己的身心。
As to methods
of practicing Amidism, an Amidist should select one technique that fits in with
his own background and temperament.
Generally, there are several methods of practice. One technique is the Respiration Method,
which may be most convenient. This may be practiced by saying the first four
syllables of the invocation "Namo Amitabha;" that is, "Namo
Ami--"while inhaling, and finishing with "--tabha" while
exhaling. Thus as long as he is
able to breathe, he will utter the name of Amitabha. Eventually, he will invoke the name of
Amitabha at all times--walking, standing, sitting, or lying down. This requires some effort, indeed. When
he is at the end of his life and is about to give up his last breath, his
life-long karmic flow will follow his final ejaculation of Buddha's name, and
enable him to be reborn in the Western Paradise and to see Buddha Amitabha.
至於念佛的方法，也應按照自己的根性去選擇。大致不外持名念佛、觀想念佛、實相念佛。還有一種最方便的法子，就是呼吸念佛。往裡一喘氣的時候念「南無阿彌」，往外一呼氣的時候念「陀佛」。這樣，只要人有一口氣就念一聲佛，久而久之，時時刻刻，行住坐臥，不離一句阿彌陀佛，這方是真精進。當人臨命終時，最後一息氣欲斷時，人一生的行業，也就隨著最後呼吸的一聲佛，去往生極樂世界，得見阿彌陀佛。
Note:
32.
Saha world refers to this universe, of which this earth is a part.
33.
The Three Kayas is the doctrine of the basic unity of reality underlying
manifestation, the phenomenal and noumenal.
34.
The five skandhas are the temporary conglomerates that comprise a human
being. They are: (1) Name and form
(usually defined as physical elements), (2) Feelings or sensations, (3)
Perceptions or awareness, (4) Emotional reactions, (5) Consciousness, the
relation between subject and object.