(Chanting)
TalksILSE verses 21~25
「響」是回音，譬如我們在山谷裡叫一聲，就有回音，「響」就是指回音。這一句與《金剛經》講的「一切有為法，如夢幻泡影」意思相同，皆是說明宇宙萬法的真相。一切法、相有，但不是真有，非永恆存在，而是剎那變化，所以稱作「無常」。因此，對於一切法，我們可以受用，但不能執著；若執著就會有苦，一切煩惱、惡業、果報都發生在執著上。
“Echo” refers to reverberated sounds. If we shout in a valley, there will be echoes. This excerpt sentence conveys the same meaning as this teaching in the Diamond Sutra: “All conditioned existences are like a dream, an illusion, a bubble, or a shadow.” Both explain the truth of all phenomena in the universe.
All phenomena exist but they do not truly exist because their existence does not last forever but changes from moment to moment. That is why phenomena are said to be impermanent.
Therefore, we can use and enjoy the phenomena but should not be attached to them. When we are attached, we will suffer. All afflictions, evil karmas, and retributions arise from attachment.
一切法包括我們自己的身體，也是無常的，所以對身體也不能執著，身也隨緣。假如我們生病了，以清淨心來調理，就能恢復正常。身隨心轉，心清淨，身體各個器官的運作自然正常，正常就沒有病。
All phenomena, including our bodies, are impermanent. Therefore, we should also not be attached to our bodies; where the body is concerned, we should just accord with conditions. If we become ill, we can cure the illness with a pure mind and we will recover. The body changes according to the mind. When the mind is pure, all the organs in the body will naturally work properly—there will be no illnesses.
這是教給菩薩要有真實智慧，真正徹底覺悟，明瞭一切法都不真實。果真完全覺悟明瞭，你在一切法裡面，自然不動心，不動心就是入定，於一切法中入甚深禪定。心不動搖，於一切法就真實明瞭。明瞭是慧，沒有分別、執著、是定，定慧等持，定慧圓滿。我們修定修慧要從這個地方修，這是真實的。
This excerpt is to teach bodhisattvas to have true wisdom, to truly and thoroughly awaken, and to realize that all phenomena are not real. If one is truly awakened, one will naturally be unperturbed in any situation and one can enter very deep meditative concentration—being unperturbed is achieving meditative concentration. When one’s mind is not perturbed, one will truly understand all phenomena. This understanding is wisdom. Being free of discrimination and attachment is meditative concentration. When we have both meditative concentration and wisdom, meditative concentration and wisdom are perfect and complete. This is the place where we start to cultivate meditative concentration and wisdom. This is real.
《金剛經》云：「一切有為法，如夢幻泡影，如露亦如電，應作如是觀。」露是早晨的露水，電是閃電，時間極短。「應作如是觀」就是這樣的看法是正確的，是事實真相。所以，在一切法裡，沒有得失，沒有真假，沒有善惡，沒有是非，也沒有利害，心完全清淨了。
The Diamond Sutra says: “All conditioned existences are like a dream, an illusion, a bubble, or a shadow, like a dewdrop or a flash of lightning. Contemplate them thus.” “Dewdrop” refers to the morning dew. “A flash of lightning” exists for an extremely short time. “Contemplate them thus” means that this view is correct and is the truth. In all situations, when one’s mind has no thoughts of gain or loss, true or false, good or bad, right or wrong, and beneficial or harmful—one’s mind will be completely pure.
佛講真假、是非、邪正、利害，是為誰說的？為凡夫說的，是對看不破的人說的。看不破就有執著，只要有一念分別、執著，一切法就有真假、是非、邪正。佛對這些人不得不說方便法，目的是教人斷惡修善。我們要曉得，佛所說的這些全是相對的，這個相對是幫助我們不墮三惡道。首先要把我們提升到三善道，避免墮三惡道，但這不是佛教化眾生真正的目的。其真正的目的，是希望能幫助眾生超越三界，一生成佛。但是因為眾生不能接受，所以才說方便法。而真實法，則是無法可說。此地，阿彌陀佛為菩薩開示的，句句是真實法，不是方便法。
The Buddha talked about true and false, right and wrong, good and bad, and beneficial and harmful. Who are these teachings for? For ordinary beings. For those who cannot see through to the truth. When one cannot see through, one has attachment. When there is any single thought of discrimination or attachment, in everything there is true and false, there is right and wrong, and there is good and bad. In his aim to guide people to end wrongdoings and practice virtuous conduct, the Buddha had no choice but to use expedient teaching.
We should know that the Buddha, in his expedient teaching, used diametrically opposed principles. This duality helps us to not fall into the Three Evil Paths. We should first keep ourselves in the Three Good Paths and avoid falling into the Three Evil Paths. This is, however, not the true purpose of the Buddha’s teaching. The true purpose is to help all beings transcend the Three Realms and attain Buddhahood in one lifetime. But because the beings cannot accept this, the Buddha used expedient teaching. As to the true teaching, there is no teaching to expound on.
In this passage, Amitabha Buddha’s teaching to the bodhisattvas is all true teaching, not expedient teaching.
「法」是一切法，「性」是本質、本體。一切諸法的本體是空寂的，佛講萬法皆空，這是說體空，一切法沒有自性，一切法當體皆空，一切空無我。「我」是主宰的意思。「一切空無我」，就是一切法沒有主宰。那一切法怎麼來的？眾緣和合而生的，無量的因緣湊合變現出來的，所以它沒有自性、沒有自體。對這個事實真相認識清楚了，對一切萬法決定不執著，不起心動念，心永遠是清淨、平等、覺悟。
The word “dharmas” refers to phenomena. The word “nature” refers to innate character or noumenon. The noumenon of all phenomena is empty and quiescent. When the Buddha said that all phenomena are empty, he meant that the noumenon is empty: all phenomena do not have self-nature and are empty in themselves. Everything is empty and without self. “Self” implies being in control. “Everything is empty and without self” means that no one controls the phenomena. Then, how do phenomena come about? They arise from the combination of various conditions. Boundless conditions gather and generate them. Therefore, phenomena do not have self-nature or self-identity.
When we are clear about this truth, we should absolutely not attach to any phenomena or give rise to any thought. The mind should always be pure, impartial, and awakened.
「密」是深密。秘密不可以告人，總不是好事情，而佛法沒有秘密。佛法講密，意思是眾生程度太淺，佛法的理太深、義太廣大，粗心之人無法理解，所以才稱之為「密」。「藏」是含藏。「諸佛密藏」是什麼？這一句「南無阿彌陀佛」就是十方三世一切諸佛的密藏，所以名號功德不可思議。
The word “profound” conveys depth, not secrecy. Secrecy means that there is something that cannot be revealed to others, and so this something must not be a good thing. Buddhism has no secrets. “Profound” in Buddhism means that—with the capacities of the beings being low, and with the Buddha’s teachings being tremendously profound in noumenon and broad in meaning—careless people cannot understand the teachings. This is why Buddhism is “profound.”
What is “all the Buddhas’ profound teachings”? It is “Namo Amituofo”—this is the profound teaching of all the Buddhas in the ten directions and three time periods. This is why the merit of the name of Amitabha Buddha is inconceivable.
佛的大智大德大能，及佛度眾生的善巧方便，都非常之深，我們無法理解，而這些生到西方極樂世界的菩薩們都能「究竟明瞭」。如果你對它真正徹底明瞭了，你與西方極樂世界的菩薩沒有兩樣。若真實徹底明瞭，一定死心塌地老實念佛，決定不懷疑，這個人就是極樂世界的菩薩。雖然現在還沒去西方極樂世界，他決定會去。
The Buddha’s great wisdom, virtues, and capabilities, and his skillful use of expedient teaching in helping all beings are very profound. We cannot understand any of these but the bodhisattvas born in the Western Pure Land all “completely understand.” If we can completely understand, we will be no different from the bodhisattvas of the Western Pure Land.
If one truly and thoroughly understands, one will dedicate oneself to mindfully chanting the Buddha-name and have absolutely no doubts. Then one is a bodhisattva of the Land of Ultimate Bliss. Although one is currently not there yet, one will definitely be reborn there.
了解諸佛密藏的人太少了，如善導大師所言，許多菩薩都不曉得這個方法是成佛最快速、最穩當、最圓滿的方法。在中國歷史上，各宗各派的祖師大德們，到晚年對淨土法門真正認識了解了，都歸心淨土，專心念佛，求生淨土。所以，只要認識清楚，無一不修此法門的。
There are very few who understand all the Buddha’s profound teachings. Great Master Shandao said that many bodhisattvas are not even aware that this method is the fastest, most reliable, and perfect method for attaining Buddhahood. In Chinese history, many patriarchs and eminent masters of other schools turned to the Pure Land teachings after they truly understood the Pure Land method in their old age. All of them concentrated on mindfully chanting the Buddha-name and sought rebirth in the Western Pure Land.
Anyone who clearly understands this method will practice it.
西方極樂世界是究竟圓滿的境界，一切根性的人想學什麼法門，所聽到的就是對應自己根性的法門。譬如小乘根性的人，聽佛菩薩講的是小乘法；大乘根性的人，聽的全是大乘佛法。隨眾生根性不同，願聽的立刻就聽到，願見的立刻就現前，這才是大圓滿、真究竟。因此，在西方極樂世界，六根所接觸的全是佛法的境界，全是彌陀性德的流露。在如此殊勝的環境之下，怎麼會迷？怎麼可能起煩惱？所以，自自然然就「調伏諸根」。
The Western Pure Land is an ultimate, perfect state. If a person wants to learn a particular method, this person, whatever his capacity, will hear the method that accords with his or her capacity. For example, if one has the capacity for Theravada teachings, one will hear Buddhas and bodhisattvas lecturing on Theravada teachings. If one has the capacity for Mahayana teachings, one will hear nothing but Mahayana teachings. A being will immediately hear what he or she wants to hear, and immediately see what he or she wants to see—all at the level of the being’s capacity. This is great perfection and truly ultimate.
Therefore, in the Western Pure Land, everything that one’s faculties [that is, six sense organs] come into contact with is (1) the state of the Buddha-dharma and (2) revealed from the innate virtues of Amitabha Buddha. In such a wondrous environment, how could one be deluded? How could afflictions arise? Therefore, all of one’s faculties are naturally tamed.
「調伏諸根」，「根」指身體，身體強壯，沒有毛病。我們每一個人都想得到強壯的身體，強壯的身體怎麼得來的？就要學調伏諸根，身體自然能強壯。
“They tame all their faculties.” “Faculties” refers to the body, a strong body without any problems. We all want a strong body. How do we get it? If we learn to tame all our faculties, our bodies will naturally become strong.
調伏諸根的方法很多，禪定是最主要的一個方法，另外止觀、觀照、持咒、念佛都是方法。但是一切方法，無過於念佛。為什麼？念佛有佛力加持。也許有人說，念咒也有佛菩薩加持。確實密宗念咒也靠佛菩薩加持，但是不如阿彌陀佛的名號，因為念咒是一尊、兩尊佛菩薩加持，三、四、五尊佛菩薩加持就不得了。而念阿彌陀佛名號，是十方三世所有一切諸佛如來統統加持，所以名號功德不可思議！
There are many ways to tame our faculties. Zen meditation is a major method. There are also other methods such as (1) samatha and vipasyana, (2) observing and illuminating, (3) chanting mantras, and (4) chanting a Buddha’s name. But no method surpasses the Buddha-name chanting method. Why? Because when one mindfully chants the Buddha-name, one will receive help from the Buddhas.
Some people may say that when one chants mantras, one will also get help from Buddhas and bodhisattvas. Indeed, when chanting mantras as practiced by the Esoteric school, the Buddhas and bodhisattvas will also be there to help, but it is not as good as chanting the name of Amitabha Buddha. When one chants mantras, one will have the help of one or two Buddhas or bodhisattvas. To have the help of three to five Buddhas and bodhisattvas is incredible. But when one mindfully chants the name of Amitabha Buddha, one will have the help of all the Buddhas in the ten directions and in the three time periods. This is why the merit of the name of Amitabha Buddha is inconceivable!
二六時中，一心稱名，心中一切妄想、雜念、煩惱、憂慮、牽掛都沒有，一句佛號就調伏諸根，身心柔軟，就能達到身心健康。
At all times, when one single-mindedly chants the Buddha-name, the mind will be free of all wandering thoughts, afflictions, worries, and concerns. Mindfully chanting the Buddha-name will thus tame all of one’s faculties. One’s body will be supple and one’s mind will be gentle. One will be able to achieve physical and mental well-being.
我們要問：西方極樂世界的菩薩們，用什麼方法達到「調伏諸根，身心柔軟」？念阿彌陀佛。像大勢至菩薩所說，「我與五十二同倫」，「五十二」就是指十信、十住、十行、十迴向、十地、等覺、妙覺；「同倫」就是同一類，志同道合，專修淨土法門。這就是告訴我們，他從初發心直至成佛，就是一句「阿彌陀佛」，從未改變，這真正不可思議！一句「阿彌陀佛」，使自己從凡夫圓滿成佛。成佛之後，普度眾生，用什麼方法？還是一句「阿彌陀佛」，這是大勢至菩薩的法門。
We may want to ask, “What is the method that the bodhisattvas of the Western Pure Land practice to achieve taming all their faculties and having a supple body and gentle mind?” It is mindfully chanting “Amituofo.” As Mahasthamaprapta Bodhisattva said, “I and fifty-two fellow practitioners. . . .” “Fifty-two” refers to the ten stages of faith, ten stages of abiding, ten stages of practice, ten stages of dedication, ten stages of ground, the stage of equal enlightenment, and the stage of wondrous enlightenment. “Fellow practitioners” refers to practitioners who shared the same aspiration and focused on practicing the Pure Land method. This tells us that from Mahasthamaprapta Bodhisattva’s initial generation of the bodhi mind until attainment of Buddhahood, he practiced the chanting of “Amituofo,” without any changes. This is truly inconceivable! Chanting “Amituofo” enables us ordinary beings to attain Buddhahood.
After attaining Buddhahood, what method is used to universally help all beings? It is still mindfully chanting “Amituofo.” This is the Mahasthamaprapta Dharma door.
所以，夏蓮居老居士在《淨修捷要》中提出淨宗初祖是大勢至菩薩。我看到這一句，非常佩服。他能說得出來，不簡單！他是虛空法界第一個提倡專修淨土，所以是法界的淨宗初祖。《華嚴經》上，普賢菩薩「十大願王，導歸極樂」，所以普賢菩薩是娑婆世界的淨宗初祖。東晉時代，慧遠大師在廬山建立念佛堂，領導一百二十三人專修念佛法門，這是中國的淨宗初祖，都是講專修專弘。
Mr. Xia Lianju wrote in Essentials for Practice of the Pure Land School that Mahasthamaprapta Bodhisattva is the first patriarch of the Pure Land school. When I first read it, I felt great admiration. That Mr. Xia could make such a statement is not an easy thing!
Mahasthamaprapta Bodhisattva is the first one in the entire Dharma Realm to advocate practicing only the Pure Land method. Therefore, he is the first Pure Land patriarch in the Dharma Realms. In the Avatamsaka Sutra, Samantabhadra Bodhisattva taught the Ten Great Vows and guided all beings to rebirth in the Western Pure Land. Thus, Samantabhadra Bodhisattva is the first Pure Land patriarch in the Saha world.
During the Eastern Jin dynasty, Great Master Huiyuan built a cultivation hall on Mt. Lu and brought together one hundred and twenty-three fellow practitioners to practice solely the Buddha-name chanting method. He is the first Pure Land patriarch in China.
All these patriarchs advocated the practice and propagation of only the Pure Land teachings.
我們對這些事理都清楚了，才能斷疑生信。一部《阿彌陀經》（或是一部《無量壽經》），一句阿彌陀佛，其他統統都不要了，「疑」才真正斷除。
When we are clear about all these, we will be able to dissolve doubt and develop belief. We need nothing but the Amitabha Sutra (or the Infinite Life Sutra) and the chanting of “Amituofo.” Our doubts will truly be dissolved.
真正如是精進修學，三年至五年，自己真有把握往生西方極樂世界，這一生就沒有白過，如經上講的「所作已辦，不受後有」，真能做到！但若搞雜進，往生就靠不住了，要看臨命終時的機緣如何，這是不能不知道的。
If we diligently learn and practice this way, after three to five years we will be sure of attaining rebirth in the Western Pure Land and will not waste this lifetime. As stated in the sutras, once one has done what needs to be done, one will no longer be in samsara. One can truly achieve this.
But if we learn in an unfocused way, our rebirth into the Pure Land is not guaranteed, and we will have to depend on the conditions at the end of our lives. We must know this.
「深入正慧」，心清淨，智慧就現前。清淨心起作用，就是正慧。不但西方極樂世界的菩薩圓滿得到，我們能依照此方法修學，我們也身心健康，百病不生。世間人所有一切疾病的總來源，都是心不清淨；心清淨了，哪裡會生病！心清淨，身就調伏；身調伏，生理的組織就正常，完全符合自然的原則；一切正常，就不會有障礙了。人有煩惱、憂慮， 生理組織就起變化，這一變化就不正常；不正常，毛病就生起來了。
“They delve deeply into true wisdom.” When the mind is pure, wisdom will manifest. When the pure mind is at work, it is true wisdom. Not only have the bodhisattvas of the Western Pure Land perfectly attained it, but if we learn and practice according to this method, we will also enjoy physical and mental well-being and be free of any illness.
The cause of all illnesses in this world is an impure mind. When the mind is pure, how can one become ill! When the mind is pure, the body will be tamed. When the body is tamed, one’s physiology will be normal and will completely accord with the natural law. When everything is normal, there will be no obstruction.
When one has afflictions or worries, there will be changes in one’s physiology, which will cause abnormalities. One thus becomes ill.
我們要明白這個道理與事實，才能修得一個健康無病之身。更進一步，修成生死自在，將來走的時候，預知時至，沒有病苦，說走就走，這是真正的功夫，真實的成就。
When we understand this principle and truth, we will be able to cultivate a healthy body. Furthermore, we will be able to attain freedom from life and death. When we are about to pass away, we will know the time in advance. We will not suffer from any illness. We can choose when to leave. This shows true achievement in cultivation.
「無復餘習」，習是習氣，連習氣都斷除了。我們在這個世間修行，這一句很難做到，因為習氣實在是不容易斷。而往生西方極樂世界，就能做到了。
“No longer have residual habits” means that one has completely eliminated all residual habits. It is not easy to achieve this in our practice here in this world. Residual habits are truly difficult to eliminate. But when we are reborn in the Western Pure Land, we will be able to achieve this.
「所言誠諦」。「誠」是誠實，絕對不是妄語；「諦」是實實在在；「誠諦」就是真實。這是讚歎佛經所說，字字句句皆是真誠之語。
“What they have said is sincere and true.” “Sincere” means that what they [the bodhisattvas of the Western Pure Land] say is the truth; it is absolutely not a lie. This excerpt sentence is praising the teachings in the Buddhist sutras—where every word and every sentence are words of truth.
「深入義味」。「義」是義理，「味」是法味。真正深入義味，不但佛經義味無窮，就是一句「阿彌陀佛」佛號也是義味無窮。如何才能嚐到？一心專念，無窮的義味就嚐到了。嚐到法味之後，真的是欲罷不能。在學習當中，真的生起歡喜心，必定能勇猛精進。
The word “meanings” in “they delve deeply into the meanings and flavor” means principle. “Flavor” refers to the flavor of the Dharma. When we truly delve deeply into the meanings and flavor, we will find that the meanings and flavor in the sutras are boundless. Not only that, but we will also find the name of Amitabha Buddha to have boundless meanings and flavor.
How do we get to taste the flavor? By single-mindedly chanting the Buddha-name, we will taste boundless meanings and flavor. After we taste the flavor of the Dharma, there will be no stopping us. During our learning, we will truly feel joy and will definitely be making courageous and diligent progress.
我們現在念佛沒有嚐到法味，因為念「阿彌陀佛」時就想起別的事情，這是功夫不得力的原因，要繼續努力認真去念。凡是障礙一心的東西統統要捨棄，並以真誠、清淨、恭敬心去念，念個半年就嚐到法味了。嚐到法味之後，往生西方極樂世界的信心就有了，愈念信心愈堅強，往生就能預知時至。
Now, when we chant the Buddha-name we do not taste any flavor of the Dharma because when we chant “Amituofo” we are thinking of other things. This is the reason that our cultivation has not gone anywhere. We should diligently continue with our chanting. Anything that obstructs us from single-mindedly chanting should be discarded. In addition, we should chant with a sincere, pure, and respectful mind. After chanting in this way for half a year, we will taste the flavor of the Dharma. When we do, we will have confidence in attaining rebirth in the Western Pure Land. The more we chant, the firmer our confidence. We will be able to know in advance the time of our rebirth.
功夫更深的，可以隨意往生，想什麼時候去，就什麼時候去，想早去也行，想晚去也行，真正得生死自在。說老實話，這是我們每個人都能做到的，問題就是你肯不肯專念。覺明妙行菩薩在《西方確指》說得很清楚，念佛最忌諱的是夾雜，夾雜就是不專心。
Those who are very advanced in their cultivation can attain rebirth at their own will. They can go anytime they want. If they want to go now, they can. If they want to go at a later time, they can. They have truly attained freedom in life and death.
Frankly, every one of us can achieve this. The question is whether we are willing to concentrate on chanting. Jueming Miaoxing Bodhisattva clearly said in Pointing Clearly to the West that our chanting should not be intermingled with anything. Intermingling is not concentrating.
「度諸有情，演說正法」，「度」是幫助，「演」是表演，「說」是言說，幫助學生，並為他們演說正法。表演要如何作法？自己如教修行。如果我講的是一套，做的又是一套，言行不相應，聽的人未必肯信。譬如我教你們念佛，我自己不念佛，你們會相信嗎？你們不會相信。所以，自己一定要做到，才是演。演不是裝模作樣，而是明白了佛經的教訓與理論，並且自己實際上完完全全做到了。佛教導我們做的，我們照做；佛教導我們不可做的，我們決定依教奉行。
“They enlighten all sentient beings. They show by example and teach the proper Dharma.” “Enlighten” means to help. They help their students; they show by example and lecture on the true Dharma.
How does one show by example? By practicing according to the teachings. If we teach people to act one way but we ourselves act another way and do not practice what we teach, then those who listen to us may not believe our words. For example, if I tell you to mindfully chant the Buddha-name and I do not do so myself, would you believe my words? You would not.
One must practice what one teaches. This is “show by example.” One is not putting on a show; one understands the teachings and principles in the sutras and actually practices them fully. One does what the Buddha teaches one to do and does not do what the Buddha teaches not to do.
諸佛菩薩教化眾生，說一切法門，都是誘導大眾的方便說，不是正說；正說是教你一心念佛，求生淨土。所以，《華嚴經》到最後還是教你念佛，求生西方極樂世界。可是一般凡夫不相信、不能接受念佛法門，所以這是「難信之法」，難就難在此地。
All the methods that the Buddhas and bodhisattvas use to teach the beings are expedient teachings, which serve as guides [to the ultimate teachings]; they are not the latter. The ultimate teaching is the teaching of mindfully chanting the Buddha-name and seeking rebirth in the Western Pure Land. The Avatamsaka Sutra, in its conclusion, teaches practitioners to mindfully chant the Buddha-name and seek rebirth in the Western Pure Land. But most ordinary beings do not believe or accept this Buddha-name chanting method. It is a method that is hard to believe. To make people believe and accept this method—this is the difficulty.
因此，佛菩薩慈悲，苦口婆心，善巧方便，以種種方法誘導，讓我們入這個境界。真正入這個境界，對於佛菩薩的恩德才真正生起感恩之心。因為唯有念佛法門能幫助我們一生成就，不用這個法門，我們這一生在佛門裡只是種一點善根而已，來生還照樣輪迴。
Buddhas and bodhisattvas are compassionate. They earnestly and patiently urge, and skillfully use various means to lead us to cultivate and to achieve the state of attainment. When we achieve this state, we will truly feel grateful to the Buddhas and bodhisattvas for their kindness. Only by practicing the Buddha-name chanting method can we succeed26 in one lifetime. If we do not practice this method, we will only plant a few good roots in this lifetime and will continue to transmigrate within the Six Paths.
西方極樂世界的菩薩常到十方世界度化眾生，有的佛剎七寶莊嚴，有的佛剎非常污穢、惡劣。但無論順境、逆境，只要有緣都去，而且於一切境界沒有愛厭。換言之，他們遍遊一切諸佛剎土，決定沒有貪愛、厭倦之心，沒有起心動念、分別執著。
The bodhisattvas of the Western Pure Land go often to the Buddha Lands in the ten directions to teach and help all beings. Some Buddha Lands are magnificently adorned with seven jewels, but others are very polluted or unpleasant. When there is affinity, the bodhisattvas will go there, whether a situation is favourable or not. Moreover, they do not like or dislike any situation. In other words, they travel around all the Buddha Lands without feeling attachment or aversion. They do not give rise to any thought, discrimination, or attachment.
我們常常出國觀光旅遊，有喜歡、不喜歡的心，就被污染了。我們要在觀光旅遊時修定修慧，看得清清楚楚、明明白白是慧，沒有愛惡是定，所以觀光旅遊是定慧等學。不僅如此，在日常生活所接觸的人事物中，也是修定修慧。譬如有人給你氣受，你能不起心、不動念，你是在修一心不亂。那些人是你的大善知識，沒有他們，你的忍辱波羅蜜到哪裡成就？而有人給你甜言蜜語，你不生愛戀心；給你是是非非，你沒有瞋恚之心，這都在成就自己定慧的功夫。淨宗講「一心不亂」、「念佛三昧」，都是在這些地方修成的。如果聽到一些是是非非、閒言閒語，心就動了，立刻要懺悔，「我怎麼又錯了，又被境界所轉」。因此，要在日常生活處事待人接物之處，念念覺而不迷，一切時、一切處，都是我們的善知識、好老師。
When we go abroad to visit other countries, if we feel like or dislike, then our minds are polluted. We should cultivate meditative concentration and wisdom during the trips. When we see and understand everything clearly, we have wisdom. When we do not have any like or dislike, we have meditative concentration. Therefore, when we visit other countries we should simultaneously cultivate meditative concentration and wisdom.
Furthermore, in daily life when we interact with people and engage in tasks, we should also cultivate meditative concentration and wisdom. For example, if someone tries to anger us and we are able to not give rise to any thought, we are cultivating One Mind Undisturbed. The person who tries to anger us is a good teacher for us. Without him or her, how can we achieve the paramita of patience?
These situations—someone says charming words to us but we do not attach to the words, or someone tries to stir up trouble but we feel no anger—help us to cultivate and attain meditative concentration and wisdom.
One Mind Undisturbed and the Buddha-name Chanting Samadhi taught in Pure Land Buddhism are both attained in this way. If one’s mind is perturbed by others gossiping or starting rumors about us, one should immediately feel remorse: “I am wrong again. I am affected by the external environment again.”
Daily, in every thought, stay awakened and do not be deluded when interacting with others and engaging in tasks. Any situation at any time is a good teacher for us.
「亦無希求不希求想」。希求是錯誤的，有求就有苦，有得就有失，這個很痛苦。不希求也是錯誤的，這是將所有緣拒絕了。希求是攀緣，不希求也是攀緣，所以菩薩行「中道」，教化眾生，一切隨緣而不攀緣。
“And there is no thought of wanting or of not wanting.” It is erroneous to wish for something. When one wishes for something, suffering follows. When one gains something, something will be lost. Both are painful.
It is also erroneous to [have thoughts of] not wishing for something, because one would reject all opportunities. [Thoughts of] wishing for something is seeking affinities. [Thoughts of] not wishing for something is also seeking affinities. Therefore, bodhisattvas practice the Middle Way: when they teach beings, they are according with conditions, not seeking affinities.
「亦無彼我違怨之想」。「彼我」是人、我，即《金剛經》講的「四相」：我相、人相、眾生相、壽者相。「違怨」，違背自己的意思，就起怨恨；順自己的意思，就起貪愛。所以，我們在一切人事方面，無論是善人、惡人，一定要用平等心，平等心才能成就清淨心。貪愛、違怨都是妄想，離開一切妄想、分別、執著，我們的清淨平等成就了。清淨平等必定是覺而不迷，「清淨平等覺」的目標就能實現。
“Neither do they have thoughts of ‘others’ or of ‘I,’ nor thoughts of dissatisfaction and enmity.” The thoughts of “others” and “I” are in the four marks taught in the Diamond Sutra: the Mark of Self, the Mark of Others, the Mark of Sentient Beings, and the Mark of Life Span. “Dissatisfaction and enmity” means that one bears resentment and hatred when others go against one’s wish, and one forms attachment when they go along with one’s wish. Therefore, we should be impartial to all people in any situation, whether they are good or bad. An impartial mind will lead to a pure mind. Attachment as well as dissatisfaction and enmity are wandering thoughts. When one is free of all wandering thoughts, all discriminations, and all attachments, one will attain a pure and impartial mind. When the mind is pure and impartial, one will definitely be awakened, not deluded. One will then realize the goal of “purity, impartiality, and enlightenment.”
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