有一些人问我，这弥陀净土与弥勒净土有什么区别呢？修密宗与修显宗又有什么区别呢？我念了阿弥陀佛，修了显宗，还能不能修密宗呢？这些问题我很明确地回答你们，所谓弥陀净土就是往生西方极乐世界，而西方极乐世界，是佛在给我们讲经的时候，给我们说的，是在非常非常遥远的另外一个世界，阿弥陀佛发了大愿，我们学佛人若也发了这个愿，你就能往生西方极乐世界。弥勒净土，就在我们自己这个世界以内，是成就弥勒净土，它是成就而不是往生。因此极乐世界只能是往生。而弥勒净土就能让我们成就，还直接可以证到兜率内院。在我们中国的出家人中，非常清楚的记载着，特别是家喻户晓的唐玄奘（唐僧），大家都知道，他就是成就的弥勒净土。你们掂量一下自己，你们有没有比唐玄奘功德更大的呢？难道他都不知道去往生西方极乐世界吗？你们知道盛唐时期的唐玄奘，西藏著名高僧宗喀巴大师、近代的太虚大师、能海上师，包括印光法师都是成就弥勒净士。你们会说：我没听到说印光法师往生弥勒净土呢。你们没听到，只能说是没有人跟你们讲，我今天跟你们讲。你们去看有很多地方的寺院流通处，印光大师的法像，他穿的是密宗的衣服，身着大袈裟，而他弘扬的是净土宗，念的是阿弥陀佛，因为阿弥陀佛发了大愿，他可以广摄信徒，三根普摄。我们并不是说，弥勒净土和弥陀净土哪一个好，哪一个不好，哪一个殊胜，哪一个不殊胜，佛法都是好的，佛法都是圆融的。只是我们每一个人的缘份不同，根基不同而已。所以佛在世的时候，为了不同的众生，所处的环境不同，缘份的不同，就用不同的方法来施教。如果说我们只用一个法，就能够解决众生所有的问题，只有这个法最好的话。那么释迦牟尼佛根本就用不着讲49年的经。所以，我们就要动脑筋去想一想这个问题，世间的众生有多少烦恼，佛就说了多少种方法去对治。我们现在这个时代，特别是末法时代，摆在我们面前的最方便的，最善巧的，最实际的，而且把握性最大的，那就是这一生成就弥勒净土。有的人说，要怎样才能往生呢？怎样才能成就呢？这个非常简单，你念阿弥陀佛的也行，你念观音菩萨的心咒也行，你念文殊菩萨的真言也行，念咒和念经都是我们修行当中的一种方法，我们要到什么地方去，是我们发愿的问题，我们发愿到哪里，只要发心如法行持，就能达到我们的目的，就能往生到那里。那么你要到弥勒净土去，我可以讲，你只要发心往生、成就弥勒净土，你就在弥勒菩萨面前去恭敬的行几个礼，守住你的五戒，哪怕你这一生当中，有不少的业力，我都敢肯定的说，你就能够往生，能够成就，直到弥勒净土。有这种功德就能成就。我们近代有很多大学者、大文豪出家以后，都是往生那里。如果要说弥勒净土，弥勒菩萨所发的愿行，他的优胜处，太多太多，讲也讲不完。 如果你们有兴趣，去看一下寂雯讲的《弥勒菩萨上生经》，讲得比较清楚。弥勒净土和弥陀净土的区别，一个是往生，一个是成就，不存在哪一个好，哪一个不好，都好！关键是你的缘份是什么？所以，现在念阿弥陀佛的人也多，念阿弥陀佛也能往生，只要你发愿往生就行了。所以跟大家解释一下，弥勒净土和弥陀净土他的区别在哪里？就是一个是往生，一个是成就。我跟大家所说的是真实的。 |
Some people asked me, “What’s the difference between the Pure Land of Amitabha and the Pure Land of Maitreya? What’s the difference between practicing the esoteric sect and the exoteric sect? I’ve practiced the exoteric sect by repeating the name of Amitabha, may I practice the esoteric sect?” I’d like to answer definitely that, according to the Buddha’s preaching, the so-called Pure Land of Amitabha means that after death going to the Western Most Joyful World, which is another world very, very faraway. Amitabha made that great wish; if we learners of Buddha also make that wish, we can go to the Western Most Joyful World after death. The Pure Land of Maitreya is within our own world. We can achieve it in this life, instead of going there after death. The Most Joyful World can only be entered after death, yet the Pure Land of Maitreya can be achieved in this life. We even can directly experience the adytum of the Tushita heaven. It was very clearly recorded that many famous Chinese monks achieved the Pure Land of Maitreya. Especially that everybody knows the widely known Tang Xuan Zang (a Tang monk) achieved the Pure Land of Maitreya. You may ponder yourself, is there any one of you whose merits and virtues are greater than that of Tang Xuan Zang? Didn’t he know going to the Western Most Joyful World after death? As you know, Tang Xuan Zang of the most prosperous Tang, the famous Great Master Tsong-Kha-Pa of Tibet, and the neoteric Rabbi Great Master Tai Xu, Guru Neng Hai and Rabbi Yin Guang all achieved the Pure Land of Maitreya. You may say: “I never heard that Rabbi Yin Guang achieved the Pure Land of Maitreya.” You didn’t hear that before because no one told you. Today I told you. You can go and find in the shops of many temples that, on the picture of Rabbi Yin Guang, he pulled on the clothing of the esoteric sect that the great cassock. Yet what he preached is the Pure Land sect, which practices in repeating the name of Amitabha. Because Amitabha made that great wish, thus he can have more far-ranging disciples. We are not saying which one of the two pure lands is good, which is not good, which is precious and which is not precious. Buddha-dharma are all good and perfect. It is just that we everybody has different condition and groundwork. So when the Buddha was alive, he always taught different beings with different methods according to their different circumstances and conditions. If we could solve all the problems of all beings with only one “best” method, the Buddha Sakyamuni wouldn’t had needed to preach for 49 years. So, we shall use our head to have a think about this issue. How many vexations all beings have, the Buddha would teach how many methods to treat them. In our present times, especially in the Period of Decline, the most convenient, most expedient, most practical and surest way is to achieve the Pure Land of Maitreya. Some people asked, “how to go there after death or achieve in this life?” This is very simple. You can achieve that either by repeating the name of Amitabha, reciting the heart mantra of Avalokiteshvara or the true words of Manjushri. Both reciting mantras and reading sutras are methods of practice; that where we will go to is the matter of making a wish. If only generating the mind and practicing according to the dharma, we can go anywhere we want to go after death and can achieve whatever we want to achieve by making a wish. Once you generate the mind of going to the Pure Land of Maitreya after death or achieving it in this life, I can say confirmatively that if only reverently saluting Maitreya several times and keeping the five commandments, you can surely go there after death or achieve it in this life, even though you may have much karma power before. You can achieve it with such merits and virtues. In modern times, having left home to be a monk, many great scholars and eminent writers went there after death. Talking about the advantages of the Pure Land of Maitreya and the wishes and practices of Maitreya, they are so many and countless. If you have interest, just go to have a look at the “Sutra about Maitreya in the Pure Land” lectured by Ji Wen, which has a comparatively clear explanation of that. The difference between the Pure Land of Maitreya and that of Amitabha is that the former can be achieved in this life and the latter be attained after death. It doesn’t exist that which one is good and which one isn’t. They are all good! The key is what’s your causal condition? Now many people practice by repeating the name of Amitabha; you can go there after death by repeating the name of Amitabha, if only making the wish. So, now I’ve explained to you the difference of the two pure land: one is to be attained after death, the other is to be achieved in this life. What I said is true. |
| 第五、回向功德的利益问题。我们在修行的时候，不论是念咒也好，念经也好，行善也好，做佛事也好，干什么也好，我们还要想到一个问题，就是不要忽略回向功德的利益，如果，我们大家都诚心念一句阿弥陀佛，你的功德就不小。有的说，我念一句阿弥陀佛肚子不痛了，念一句阿弥陀佛，运气就好了，那你的功德就很小。若你天天念阿弥陀佛为了儿子当官，为了做生意发财，为了赌钱赢钱，你的功德绝对没有。如果说，我们念一句阿弥陀佛，是诚心诚意的念一句阿弥陀佛，不管我的运气好与不好，当不当官，找不找钱，都没关系。而你念佛的目的，是要众生得安乐自在，你要发这个心，那你的功德就大了很多倍。如果再把念佛的功德和你的修行回向给众生，那这个功德，与你为了自己本身修行的功德，相比较他的利益是不可估量的。所以说我们修行的人，每时每刻都要记住，把我们的功德回向给众生，这个利益是不可估量的，我们要明白回向功德的重要性。但是，我们怎样回向功德呢？有两大问题，第一个是要把我们所有的功德回向给冤亲债主，我们很多人都是把我们的功德回向给与他相好的人，相亲的人。而我们真正的菩萨，修行的人，是要把我们的功德回向给冤亲债主，回向给我们的仇人、冤家、债主，这是第一个大问题；第二个大问题，是把我们所有修行的功德，回向给无量的众生。因为只有这样，我们才能具足圆满的功德和智慧，不然的话那都是著相的，有漏的修行。 |
The fifth is the issue of returning merits and virtues to all beings. No matter we practice by reciting mantras, reading sutras, doing good things, engaging in Buddhism activities and so on, we shall think of the issue that never neglecting the benefit of returning merits and virtues to all beings. If you repeat the name of Amitabha earnestly, your merits and virtues will be great. Somebody said, “I repeat the name of Amitabha for cure of stomach aches or good luck”; by that your merits and virtues wouldn’t be great. If you every day repeat the name of Amitabha for your son’s promotion, making a pile, or wining in gambling, you will have absolutely no merits or virtues. If you repeat the name of Amitabha earnestly for the safety, happiness and freedom of all beings instead of your own luck, promotion or fortune, your merits and virtues will be many times greater. Furthermore, if you also return those merits and virtues to all beings, the benefits will be very great and immeasurable comparing with that of your practice only for your won. So, our practicers shall remember in every moment that we shall return our merits and virtues to all beings, the benefit of which is immeasurable; we shall understand the importance of returning merits and virtues to all beings. How to return merits and virtues to all beings? There are two key issues: one is to return merits and virtues to our enemies and creditors. Many people return merits and virtues only to their friends and relatives; but the true Bodhisattvas and practicers return merits and virtues to enemies, foes and creditors. This is the first key issue. The second key issue is to return all our merits and virtues of practice to all beings. Because only by this can we achieve the perfect merits, virtues and wisdom; otherwise all our practice are still delusions and imperfect. |
| 第六、就是修心与修行的捷径。修行的捷径是什么？就是要具备十种心，只要我们把这十种心具备了，我们可以说，你的修行那就是坐卫星了，而不是坐火箭的问题。只要具备这十种心，就是修行的捷径，你此生成就就有把握。为佛，为菩萨，为众生，都要具备这十种心，我们大家一定要弄清楚。第一就是要具备诚心，第二就是忠心，第三就是慈心，第四就是悲心，第五就是善心，第六就是爱心，第七就是平等心，第八就是恭敬心，第九就是菩提心，第十就是勇猛精进心。这十种心，我们能具足这十种心，我们的修行，这一生的愿行就能圆满，我们所念的经，就会法喜充满，我们所做的功德，就会圆满具足。如果我们对佛，对菩萨，对众生，对道友，包括对我们的冤亲债主，我们都用这十种心去对待他们。这一世就能够往生弥勒净土，成就弥勒净土的功德。如果我们用这十种心，去修行，去念经，并把念经的功德用这十种心来回向给众生，我们每一个人，这一世就要成为一个比较完整的、够格的、货真价实的、圆满的大菩萨，只要你们具足了这十种心，这一生就能成就，大智慧者能成就，大知识分子能成就，没有知识的也能成就。成就不了佛，也可以成就功德，成就智慧，成就悲心，成就愿心，这都是成就。你具备了什么资粮，就成就什么。如果你把所有的功德都成就了，你的愿行就圆满了。所以，我们发这十种心，要愿行真切，专一精进，一门深入，百折不回。今生相遇，此时相聚，就是我们累生累劫的福德因缘的一种回报。在这个时候，在这个地方，有这个缘份，共同探讨佛法，共同发菩提心，共同生起这十种心，对待世间的一切事物。学佛不仅仅是具足我们每一个人自己的功德智慧，而且还可以用我们每一个人的功德智慧，在这个时代，用我们的智慧给社会出点力，用我们现在所做的功德智慧，去回向那些正在痛苦中的人，正在烦恼中的人，灾难中的人。比如，去年印度洋海啸和发生海陆空难的这些地区，遇难的众生，不仅仅如此，我们还要把我们的所有的功德，去回向那些六道众生，也让地狱里面那些受尽地狱苦的众生，都能够皈依佛，让他们重新得到智慧，得到人生，得安乐自在，这才是我们真正修行的目的。所以我们的学佛不是为了自己。而是为了人类，为了众生，为了这个社会更加美好。把我们这个娑婆世界，而变成极乐世界，这才是我们学修功德要达到的真正目的。 |
The sixth is the shortcut of training heart and practicing. What is the shortcut of practice? That is to have the ten hearts. Once you have the ten hearts, I can say that, your practice will progress incredible fast. If only having the ten hearts that is the shortcut of practice, you will certainly achieve the Buddha-hood in this life. Buddha, Bodhisattva and all beings must have the ten hearts; everybody must make clear of that. The first is the sincere heart, the second is the loyal heart, the third is the merciful heart, the fourth is the heart of pity, the fifth is the kind heart, the sixth is the heart of love, the seventh is the heart of equality, the eighth is the respectful heart, the ninth is the mind for Bodhi, the tenth is the heart of valiantly progress. If only we have the above ten hearts, our practice, wish and behavior will be perfect in this life, we will be full of dharma-joy in reading sutras and our merits and virtues will be perfect and sufficient. If using the ten hearts to treat Buddha, Bodhisattvas, all beings, companions of practice, and even enemies and creditors, we can attain the Pure Land of Maitreya in this life and accomplish the merits and virtues of that Pure Land. If using the ten hearts to practice, read sutras and return the merits and virtues of reading sutras to all beings, every one of us will become a full, qualified, true and perfect great Bodhisattva; as long as you have the ten hearts, you can achieve the Buddha-hood in this life. People with great wisdom can succeed, great intellectuals can succeed, even those lacking of knowledge can also succeed. If cannot achieve the Buddha-hood, you still can accomplish your merits, virtues, wisdom, mercy, or wish, all of which are deemed as achievements. What will you achieve depends on what sambhara you have. If you achieve all the merits and virtues, your wish and practice will be fully accomplished. So, we shall have the ten hearts, make the sincere wish, practice earnestly, concentrate, keep progressing, deeply study one method and persist. Meeting in this life and gathering together right now is a kind of reward for our merits and virtues of past lives. We are fortunate to have this chance of discussing Buddhism dharma here, together generate the mind for Bodhi, and treat everything in the world with the ten hearts. Through learning from Buddha, we not only can perfect our own merits, virtues and wisdom, but also can use them to make contributions to the society by retuning them to those in pains, vexations and disasters, e.g. those died in last year’s tsunami of Indian Ocean, and those died of various disasters in other areas. Furthermore, we shall return all our merits and virtues to all beings of the six paths, including those suffering in the hell, with the wish that they can all be converted to Buddha and once again acquire wisdom, human life, safety, joy and freedom. That is the true aim of our practice. So, we learn from Buddha for human and all beings, and for the better future of the society, instead of ourselves. To turn our world of suffering into the world of utmost joy is the real goal of our merits and virtues of practice. |
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