(Chanting)
TalksILSE verses 26~30
「大」是清淨心、平等心，沒有分別、執著；大慈大悲是清淨心的慈悲、平等心的慈悲。
“Great” refers to a pure and impartial mind—such a mind is free of discrimination and attachment. Great compassion is compassion from a pure mind and an impartial mind.
這是說明西方極樂世界的菩薩有能力遍遊佛剎，虛空法界所有一切剎土都有能力到達。經上告訴我們，「過去無始，未來無終」，由此可知，空間（佛法稱法界）實在太大了。如是廣大法界，皆是菩薩遊歷的範圍，哪個地方有緣，就示現在那個地方利益一切眾生。
This excerpt tells us that the bodhisattvas of the Western Pure Land have the ability to travel to all the Buddha Lands and to any place in the entire Dharma Realm. The sutras teach that the past has no beginning and the future has no end. From this, we know that space (in Buddhism it is called Dharma Realm) is immensely vast. This is the area the bodhisattvas cover in their travels—the vastness of the Dharma Realm. If they have an affinity with a place, they will manifest themselves there to benefit the beings.
緣有未成熟的、已成熟的，沒有緣的要結緣，未成熟的幫助他成熟，已經成熟的就接引他往生。淨宗的成熟與其他宗不一樣，其他宗要斷盡煩惱，大徹大悟。淨宗就是對於淨土法門能真信，肯發願，老實念佛，就是根熟眾生，這比其他宗容易修學。極樂世界的菩薩於十方無量無邊的世界，上求佛法，下化眾生，上不著求佛法的相，下不著化眾生的相，捨離一切執著，並教導一切眾生，就能成就無量功德。
The conditions are mature for some beings but are not for others. If a being does not have the conditions, one should help the being develop the conditions. If the conditions of a being are not yet mature, one should help them mature. If the conditions of a being have matured, one should guide that being to attain rebirth in the Western Pure Land.
The standard for mature conditions in the Pure Land school is different from those in other schools. In other schools, a practitioner needs to completely eradicate all afflictions and attain great awakening. In the Pure Land school, a practitioner needs to have true belief, be willing to make the vow, and sincerely chant the Buddha-name. Such a practitioner is a being whose conditions have matured. This cultivation is easier than in other schools.
Throughout the boundless worlds in the ten directions, the bodhisattvas of the Land of Ultimate Bliss (1) seek the Buddha-dharma and (2) help all beings. When they seek the Buddha-dharma, they are not attached to the act of seeking. When they help beings, they are not attached to the act of helping. They discard all attachments and teach all beings. This way, they are able to attain infinite merits and virtues.
「功德」，功是功夫，德是收穫；德是果，功是因。「功」要怎麼修？佛教給我們三個原則，即三無漏學：「戒、定、慧」。依照戒定慧修學，譬如持戒要是得定，戒是「功」，定是「德」。修定開悟，定是「功」，開悟是「德」。持戒若不能得定，持戒不算功德，有「功」沒有「德」。此時，戒就變成福德，得來生人天福報。修定若不開悟，得的果報是色界天、無色界天，不能出三界，所以「福德」小。如果開悟了，明心見性，就超越三界。
In “merits and virtues,” “merits” refers to effort, and “virtues” refers to result. “Merits” is the cause; “virtues” is the result. How does one cultivate merits? The Buddha taught us these three principles—which are the Three Learnings to preserve [our merits and virtues]: precepts, meditative concentration, and wisdom.
One practices according to the precepts, meditative concentration, and wisdom. For example, if one observes the precepts and attains meditative concentration, precept observation is “merits” [effort], and meditative concentration is “virtues” [result]. If one cultivates meditative concentration and attains awakening, the cultivation of meditative concentration is “merits,” and awakening is “virtues.”
If one observes the precepts but does not have meditative concentration, then this is not considered as “merits and virtues.” There is “merits” [effort] but no “virtues” [result]. Here, precept observation will turn into good fortune—one will have good fortune in the human or heavenly path in the next lifetime.
If one cultivates meditative concentration but does not attain awakening, one will have the karmic result of being reborn in the heavens, in the Form Realm or the Formless Realm—one will not transcend the Three Realms. This good fortune [of being reborn into the heavens] is minuscule. If one attains enlightenment and uncovers one’s true nature, one will transcend the Three Realms.
「無量功德」是成佛，佛果才具足「無量功德」，這是我們學佛終極的目標。如何才能成就無量功德？「捨離一切執著」。由此可知，我們之所以不能成就，就是執著放不下。因此，不但世間法不能執著，出世間法也不能執著，能把一切妄想、執著捨棄，就成就無量功德。
“Infinite merits and virtues” signifies the attainment of Buddhahood. Only when one is a Buddha will one be replete with “infinite merits and virtues.” This is our ultimate goal in learning Buddhism.
How do we accomplish infinite merits and virtues? By discarding all attachments. From this we can see that the reason why we cannot succeed in our practice is due to our not being able to let go of our attachments. Therefore, we should not be attached to either worldly phenomena or supramundane teachings. If we can discard all wandering thoughts and attachments, we will attain infinite merits and virtues.
如果有一樁放不下，不能捨離，就談不上成就。可是放下真難，於是阿彌陀佛興起無盡的大慈悲心，在法界建立一個特別修學的道場，讓我們這些放不下的人也能成就，這很不可思議！而十方世界諸佛道場，一定要將世出世間法都放下才能成就，唯獨阿彌陀佛的世界不放下也行，這樣大家才真正得救，真正得度了。
If there is even one thing that we cannot discard or let go of, we will not have any achievement. But to let go is truly hard. Because of this, infinite great compassion arose in Amitabha Buddha, and he established a special cultivation place in the Dharma Realm for learning and practice—for beings like us who cannot let go to also have achievement. This is inconceivable!
With the cultivation places of all the other Buddhas in the ten directions, one must let go of both worldly phenomena and supramundane teachings before one can be reborn there. But, only in the land of Amitabha Buddha, [while letting go is ideal,] not letting go is also alright. This way, everyone will be truly helped and awakened.
到了西方極樂世界，阿彌陀佛與諸上善人（即諸大菩薩）協助我們「捨離一切執著」，我們才能證得「無上菩提」。
When we get to the Western Pure Land, Amitabha Buddha and the beings of superior goodness (in other words, the great bodhisattvas) will help us discard all our attachments so that we can attain supreme enlightenment.
「知一切法，悉皆空寂」，與「四大皆空」、「五蘊無我」的意思完全相同。「四大」，就是物質的四種性質，即地、水、火、風。
“They know that all phenomena are empty and quiescent”—this sentence conveys exactly the same meaning as “the four basic elements are all empty” and “the five aggregates are without self-identity.” The four basic elements refer to the four qualities of a physical substance: earth, water, fire, and air.
「地」表物體，最小的物體，佛法講是「微塵」，科學家講是原子、電子、粒子。「地」表確實有東西存在，我們在科學儀器能看出來。「水」表示溼度；「火」表示溫度。現在科學稱為帶陽電、帶陰電，陽電就是「火大」，陰電就是「水大」。「風」表示動相，不是靜止的，而且是以很大的速度在動。
Earth refers to substance. In Buddhism, the tiniest substance is called a speck of dust; in science, it is the atom, electron, or particle. Earth signifies that substance does exist and can be detected by scientific instruments. Water indicates moisture. Fire indicates temperature. The scientific terms are electropositive and electronegative. Fire is electropositive and water is electronegative. Air indicates motion: it is not still. In addition, it moves at great speed.
「四大」，就是物質基本的四種現象，所有一切森羅萬象，都是由基本物質組合而成的。《金剛經》云：「一合相，即非一合相，是名一合相。」這個基本物質組合成了森羅萬象，大至組成星球、星系，小則微塵。
The four basic elements are the four fundamental features of a substance. All phenomena in the universe are all made up of this basic substance. The Diamond Sutra says: “[That which Tathagata calls] a phenomenon of a composite is not a phenomenon of a composite. And so it is called the phenomenon of a composite.” This basic substance makes up all phenomena, from something as large as a planet or a galaxy to something as small as a speck of dust.
基本物質從何而來？心法變現出來的。唯識經論云：「無明不覺生三細，境界為緣長六粗。」這就是「三細相」裡的「見分」與「相分」，「能見相」與「境界相」。基本物質是「境界相」，就是「相分」，「相分」是從「見分」變現出來的，空中生有，有還歸 空；「一切法悉皆空寂」。明白這個道理，才知道「萬法皆空」的真相。
Where does the basic substance come from? It is manifestation of the mind. A commentary of the Consciousness-only school says that from ignorance and non-enlightenment the Three Subtle Marks arise, and with the external environment as conditions the Six Coarse Marks grow. Within the Three Subtle Marks are the subjective aspect27 and the objective aspect: the mark of the subjective perceiver and the mark of the objective world.28
The basic substance is the mark of the objective world, which is the objective aspect. The objective aspect is generated by the subjective aspect. Existence arises from non-existence and returns to non-existence—“all phenomena are empty and quiescent.” When we understand this, we will know the truth that all phenomena are empty.
眼前我們眼睛所見的、耳朵所聽的、身體所接觸的，到底是空、是有？從理上講是空，事上講是有。「有」是「假有」，不是真的，而「空」是真的。「真」是永遠不變的，會變的就不是真的。所以，「空」永遠不變，故名「真空」。至於「有」，一切現象都在變化，人很顯著的變化是「生老病死」，任何一個人都能覺察出來。其實微細的變化，如我們身體細胞的新陳代謝，剎那不停在變化。而植物有「生住異滅」，礦物、星球有「成住壞空」，都是我們能理解、覺察到的。所以，一切物相都是在變化，既然都在變，就不是真的。所以，「有」稱為「假有」、「幻有」、「妙有」，真空妙有！
Do what we see, hear, and touch presently exist? Or do they not exist? From the perspective of principles, they do not exist; from the perspective of phenomena, they do exist. This existence is nominal: it is not real. But the non-existence is real. What is real never changes. That which changes is not real. Non-existence never changes and is thus called true emptiness.
With regards to existence, all phenomena change. It is obvious that a person goes through birth, aging, illness, and death. Any person can perceive these changes. In actuality, there are subtler changes, such as the metabolism of the cells of a body. Such changes occur every instant. Plants go through arising, abiding, changing, and extinction. Minerals or planets go through formation, existence, annihilation, and voidness. We realize all this.
Therefore, all phenomena are constantly changing. Since they change, they are not real. This is why existence is called nominal existence, illusory existence, or marvelous existence. Thus this Buddhist term: true emptiness and marvelous existence.
但要知道，佛家所講的「空」、「有」是一樁事。「真空」在哪裡？在「妙有」之中。「妙有」在哪裡？在「真空」之中。「真空」是體，「妙有」是相，這樣我們才能把一切境界相看清楚。看清楚有什麼好處？幫助我們「捨離一切執著」。
But we should know that existence and non-existence in Buddhism are one. Where is true emptiness? It is in marvelous existence. Where is marvelous existence? It is in true emptiness. True emptiness refers to noumenon, and marvelous existence refers to phenomena. This way, we will be able to see the mark of the objective world clearly. What is the benefit of seeing it clearly? It will help us discard all attachments.
執著從哪裡生的？不了解事實真相，以為可以得到。不但身外之物得不到，連自己的身體都得不到，還有什麼好執著？自然就肯放下！真正放下了，永遠不滅才能得到。
From where do attachments arise? From us not understanding the truth and from thinking that we can own things. Not only can we not own worldly possessions, we cannot even own our body, so is there any point in being attached to anything? Naturally, we will let go! When we truly let go we will attain eternal life.
真空是講「真如本性」，真如本性何以是真空？因為它沒有跡象。它沒有色，眼看不見；它沒有音聲，耳朵也聽不見；甚至於思惟想像都達不到，我們六根完全對它失去效用。但是它確實存在，它是宇宙一切萬法的本體，一切法都是從這個體變現出來的。
From where do attachments arise? From us not understanding the truth and from thinking that we can own things. Not only can we not own worldly possessions, we cannot even own our body, so is there any point in being attached to anything? Naturally, we will let go! When we truly let go we will attain eternal life.
所以，明心見性之後，就是不生不滅。現相就很自在，喜歡現什麼相，就現什麼相。我們現在迷惑顛倒，怎麼想都枉然，都變不出來；見到性之後，自己就能變現得出來了。盡虛空、遍法界，自己作了主宰，自己作了主人，得大自在！所以，一定要曉得事實真相，「一切法悉皆空寂」，這是從理上、從本體上說的。
When one sees the true nature, one is in the state of neither arising nor ceasing. One will have the freedom to manifest as any form. One will be able to manifest in any form one wishes.
We are now deluded, so we cannot manifest as anything no matter how hard we think. After we see the true nature, we will be able to manifest as anything. Throughout the entire Dharma Realm, we will be in control—we will be our own master; we will attain great freedom!
Therefore, we must know the truth: “All phenomena are empty and quiescent.” This is stated from principles, from noumenon.
「生身煩惱，二餘俱盡」。「二」指生身、煩惱。「餘」是習氣，是最難斷的。「生身」就是生死，我們在六道捨身受身，生死輪迴。生死輪迴是相，為什麼有這個現相？因為有煩惱。所以，六道輪迴的現相是煩惱造成的，煩惱斷了，輪迴就沒有了。像阿羅漢斷了見思煩惱，就超越六道生死輪迴。
“Retribution body and afflictions—both remnants are completely eradicated.” “Both” refers to the retribution body and afflictions. “Remnants” refers to habits, and they are the hardest to eliminate. “Retribution body” signifies birth and death—when we transmigrate within the Six Paths, we continually get a body and discard it.
Transmigration is a phenomenon. Why is there this phenomenon? Because we have afflictions. The phenomenon of transmigration within the Six Paths is generated by afflictions. When we end afflictions, there will be no transmigration. For example, arhats—having eradicated the Affliction of Views and Thoughts—have transcended the Six Paths.
「其心潔白，猶如雪山」。「雪山」，指喜馬拉雅山長年積雪。釋迦牟尼佛出生在現在的尼泊爾，正是喜馬拉雅山的南面。佛講經常以雪山比喻潔淨，心地清淨，一塵不染。
“Their minds are clean like snow mountains.” “Snow mountains” refer to the Himalaya Mountains, which are blanketed with snow all year round.
Sakyamuni Buddha was born in today’s Nepal, south of the Himalaya Mountains. Therefore, when the Buddha lectured on the Dharma, he often used “snow mountains” as a metaphor for cleanliness and purity—a pure mind without any pollution.
「地」，大地含藏著無盡的寶藏。地生長五穀雜糧，養活我們的身命；地下埋藏有金銀七寶，提供我們受用。但是，我們要開發耕耘才有收獲，懂得冶鍊才能把地下的寶藏拿出來受用。所以，大乘佛法教導我們從地藏菩薩學起，地是比喻心地，我們的心地含藏無量的智慧、無量的德能，我們要用《地藏經》教導的「孝親尊師」，來耕耘、開採、冶鍊，方能得其受用。
“Earth” stores boundless treasures. Grain that grows on the earth nourishes us, and gold, silver, and precious minerals that are stored in the earth are for our benefit. But we need to cultivate land to be able to harvest from it. We also need smelting know-how to extract the underground treasures for our benefit.
This is why Mahayana Buddhism teaches us to start our learning with Ksitigarbha Bodhisattva. “Earth” is a metaphor for the mind. Our minds contain infinite wisdom and capabilities. We need to use the teaching of filial piety and respect for teachers in the Ksitigarbha Sutra to cultivate, and to mine and smelt them so that we can benefit.
「忍辱如地，一切平等」。你在大地上，灑上香水，它也不會歡喜；你灑上糞便，它也不討厭，一律平等承受。這是教導我們修忍辱波羅蜜，心要像大地一樣，平等承受，無論遇到什麼人、什麼事、什麼境界，心總是平等的。世出世間一切法都非常重視忍，不能忍就不能成就。大事業要大的忍耐才能成就，小事業也要小的忍耐才行。故《金剛經》云：「一切法得成於忍」。
“Their patience is like the earth: with impartiality, it bears everything.” Should we pour perfume onto the earth, it will not be delighted. Nor will it be disgusted should we pour excrements on it. The earth bears everything impartially. This teaches us to practice the paramita of patience.
The mind should be like the earth, which bears everything impartially. No matter who or what we encounter, our minds should always be impartial. Patience is very important in both worldly and supramundane undertakings. If we do not have patience, we will not be able to accomplish anything. Accomplishing a great undertaking requires great patience; even a small undertaking requires a little patience. Therefore, the Diamond Sutra says: “All accomplishments are attributed to patience.”
經上講，凡夫修行成佛要「三大阿僧衹劫」，這個時間之長真是天文數字，若沒有耐心怎能成就？可是我們修學淨土，從經文觀察，博地凡夫帶業往生，生到西方極樂世界，一生成就，這才知道西方極樂世界之可貴！當然，成就快有許多因素，最殊勝的是「圓證三不退」。我們在他方世界修行，進進退退，進得少，退得多，所以花得時間很長。我們曉得這個事實，對於修淨土要用最大的耐心。要真信、切願求生淨土，並下定決心，這一生非去不可，非見阿彌陀佛不可。有這樣的決心，老老實實一句名號念到底，決定得生。除此之外，「凡所有相，皆是虛妄」，一切得過且過，不要計較、執著，於一切法平等看待，一心一意只求淨土。不求名、不求利，生活愈節儉愈好，求生的心是愈懇切、愈勇猛。所做一切善行，甚至於心裡動的善念，統統迴向莊嚴淨土，不求世間福報。
It is stated in the sutras that it takes three asamkhyeya kalpas of cultivation for an ordinary being to attain Buddhahood. This is truly an extremely long time. How can one do this without patience? We Pure Land practitioners know that, according to the sutras, when ordinary beings attain rebirth in the Western Pure Land they bring along their karmas and achieve [Buddhahood] in one lifetime. This is how precious the Western Pure Land is!
Of course, there are many factors contributing to this speedy achievement. The most wondrous factor is perfectly attaining the three non-retrogressions. If we practice in other lands, we will progress as well as retrogress. And we will retrogress more than we progress. This is why it will take a long time [to attain Buddhahood].
When we know this truth, we should muster the greatest patience possible for learning the Pure Land teachings. We should have true belief and resolutely vow to seek rebirth in the Western Pure Land. We must have the determination to go there and meet Amitabha Buddha in this lifetime. With this determination, we sincerely chant the Buddha-name until the end of our lives.
We will surely attain rebirth there.
Other than this, “all phenomena are illusory.” We should get by however we can, not fuss about things, and not be attached to things. We should regard all phenomena with impartiality and single-mindedly seek rebirth in the Western Pure Land. We should not seek fame or wealth. We should lead as thrifty a life as possible. This way, the resolve to seek rebirth there will be more sincere and resolute. All the good deeds, and even the good thoughts, should be dedicated to the adornment of the Western Pure Land, not to the pursuit of worldly good fortune.
「清淨如水，洗諸塵垢」。「清淨」是指心；「塵垢」是指煩惱、污染。這是教我們心要像水一樣清淨、平等。我們在佛前供一杯水，水表清淨心。這是時時刻刻提醒自己，佛的心像水一樣清淨、平等，我們也要這樣學法，把自己的煩惱、妄想、分別、執著都洗刷乾淨。
“Their purity is like water: it cleanses all dirt.” “Purity” describes the mind. “Dirt” refers to affliction or pollution. This sentence teaches us to have a mind as pure and impartial as water. We make an offering of a glass of water to a Buddha’s image because water symbolizes a pure mind. This offering constantly reminds us that the mind of a Buddha is pure and impartial, just like water, and we should emulate the Buddhas by completely cleansing away our afflictions, wandering thoughts, discriminations, and attachments.
「其心正直」，「正直」是真誠，以真誠心待人接物，不要怕別人欺騙我們。我們將來要往生西方極樂世界，西方世界人人都是真誠心，若我們用心不真誠，就不能往生。真誠心要在養成，在日常生活中至誠待人接物。這是教我們用心要正直無曲。
“The minds of these Bodhisattvas are upright.” “Upright” means sincerity. We should treat others with a sincere mind and not be afraid of being deceived. We want to attain rebirth in the Western Pure Land in the future. All the beings there have a sincere mind. If our minds are not sincere, we will not be able to attain rebirth there.
A sincere mind should be nurtured in everyday life. We should interact with people and engage in tasks with the utmost sincerity. This is teaching us to maintain an upright mind.
「論法無厭，求法不倦」，這是自行化他。「論」是討論，討論是自他二利，所謂「教學相長」，教導別人，沒有厭倦之心。「求法不倦」，自己求法不疲不倦。無論是自求還是教他，最大的障礙就是厭倦。孔老夫子教學的原則是「舉一隅不以三隅反」，此人就不教了，而佛菩薩教導眾生是沒有厭倦。
“They are tireless in discussing and seeking the Dharma.” This sentence talks about cultivating oneself and teaching others. “Discussing” benefits both oneself and others. This is what is known about teaching: both teacher and student benefit. When one teaches another, one never tires. When one seeks the Dharma, one is also tireless.
Whether one seeks the Dharma or teaches others, the biggest obstacle is tiredness. When Confucius taught a student, he would not continue to teach the student if the student did not apply what he had learned to three other situations. But when Buddhas and bodhisattvas teach, they are tireless.
我曾經有一次見到李炳南老師教學，很受感動！那時老師已經七十多歲，學生提出許多問題問老師，問了三個小時，老師還是很從容、很有耐心的解答，這令人不得不佩服。這才曉得佛菩薩教導眾生是不疲不倦。
I remember one particular time when I saw Mr. Li teach. I was deeply moved. Mr. Li was over seventy years old at that time. Over a period of three hours, his students asked him many questions. He was unhurried and patient in his answers. This was very admirable. From this we know that Buddhas and bodhisattvas are tireless in teaching all beings.
而自學感到厭倦，退轉而不精進的，就更多了。何以會厭倦？學而沒有得到真實利益；假如真得利益了，怎麼會疲倦？所以，厭倦、退轉的都是心太粗，目標淺顯，得淺為足，不肯深求。
There are many people who get tired in their learning, retrogress, and do not continue to make diligent and focused progress. Why do they get tired? Even though they are learning, they have not obtained the true benefits. If they have, how can they be tired? People get tired or retrogress because their minds are coarse and their goals are shallow. When they achieve a simple goal, they are satisfied and do not want to go further.
唐朝終南山的道宣律師，學四分律，先後聽了二十多遍，所以成為一代祖師。現在人聽經聽一遍就不想再聽了，如何能成就？我在台中聽李炳南老師講《佛學十四講》，總共聽了十一年，熟透了才真有味道！
During the Tang dynasty, when Precept Master Daoxuan of Zhongnan Mountain was learning the Vinaya in Four Parts, he listened to the lectures on it for more than twenty times. He was thus able to become a patriarch.
People today listen to the lectures on a sutra once and do not care to hear it again. How can they succeed! When I was in Taichung, I listened to Mr. Li Bingnan’s lectures on Fourteen Lectures on Buddhism for eleven years. Only when I was thoroughly familiar with it was I able to taste the flavor of the Dharma.
從前李老師在台中發心宣講《華嚴經》，是由八個人啟請的，我是其中一個。李老師講經是一個星期講一個小時，所以這一部《華嚴經》講圓滿，差不多要六、七十年。他那時已七、八十歲了，一定要活到一百五、六十歲才能講完。這都是我們學習的好榜樣，自行化他要不疲不厭。
Years ago in Taichung, at the request of eight people including myself, Mr. Li generated the mind to lecture on the Avatamsaka Sutra. Mr. Li would lecture one hour a week, and so it would have taken him sixty to seventy years to complete the lectures on the Avatamsaka Sutra. He was in his seventies or eighties. That meant that he had to live to one hundred fifty or one hundred sixty to complete the lectures. These are good examples for us. We should be tireless in cultivating ourselves and teachings others.
「淳」是淳樸、淳厚；「淨」是清淨。淳淨是指內在的心態，淳是福，淨是慧；有福報又有智慧，才是真正的福德。溫和是指表現在外的態度，溫和、善良、恭慎、節儉、忍讓。這是說明我們處世待人的儀態，並顯示出佛陀教育的真實受用。
“Good” refers to honesty and simplicity. Good and pure describe mindset. “Good” refers to good fortune; “pure,” to wisdom. When one has both good fortune and wisdom, one has true merit. “Gentle” describes attitude: gentle, kind, respectful, thrifty, and humble.
This sentence tells us what attitude we should have when interacting with people and engaging in tasks. It also shows the true benefit of the Buddha’s teaching.
「寂定」是指清淨心，表現於外，舉止安詳，即經上講的「那伽常在定，無有不定時」，一舉一動表現得很穩重、很安詳，好像在定中一樣。「明察」是清淨心的作用，也就是智慧現前，心地光明，對外境樣樣清楚。因此，「寂定明察」就是「定慧等學」，有定有慧。
“Quiescent concentration” refers to a pure mind; externally, behavior is composed. As stated in the sutras: “Naga29 is constantly in meditative concentration. There is not a time when it is not.” Every movement and every action is composed and dignified, just like in meditative concentration.
“Wise in perception” is a pure mind in function. It is also wisdom coming forth—the mind is bright, and one is clear about everything in the external environment. Therefore, “abide in quiescent concentration and are wise in perception” means the mutual cultivation of meditative concentration and wisdom. One has meditative concentration and wisdom.
我們能夠放下萬緣，一心持名，就是修定，不但是修定，同時也是修福修慧。蕅益大師講，一心執持名號，就是多善根、多福德。多善根是慧，多福德是福，所以念阿彌陀佛是福慧雙修。
Letting go of all worldly concerns and single-mindedly chanting the Buddha-name—this is cultivating meditative concentration. In addition, this is also cultivating good fortune and wisdom. As Great Master Ouyi said, single-mindedly chanting the Buddha-name will “bring ample good roots and good fortune.” “Ample good roots” is wisdom. “Ample good fortune” is good fortune. Therefore, mindfully chanting “Amituofo” is cultivating both good fortune and wisdom.
釋迦牟尼佛讚歎阿彌陀佛為「光中極尊，佛中之王」，光是智慧，「光中極尊」就是智慧極尊；「佛中之王」是所有一切諸佛中，阿彌陀佛的智慧、福報最大。因此，念阿彌陀佛的人，若能真誠心念，就能感應道交。所謂「一念相應一念佛」，「一念相應」就是把阿彌陀佛的智慧變成自己的智慧，把阿彌陀佛的福德變成自己的福德。佛念久了，與阿彌陀佛融通變成一體。所以，念佛人修行的時間短，成就不可思議，道理在此地。「寂定明察」，就在這一句佛號當中。
Sakyamuni Buddha praised Amitabha Buddha’s light as “the most exalted of all lights and the most supreme of all Buddhas’ [lights].” Light signifies wisdom. “The most exalted of all lights” means the most exalted wisdom. “The most supreme of all Buddhas’ [lights]” signifies that of all Buddhas, Amitabha Buddha’s wisdom and good fortune are the greatest.
Therefore, if Buddha-name chanting practitioners sincerely chant “Amituofo,” they will receive a response from Amitabha Buddha. As it is said, “When one accords with Amitabha Buddha in a single thought, one is Amitabha Buddha in that thought.” “When one accords with Amitabha Buddha in a single thought,” means Amitabha Buddha’s wisdom and good fortune become one’s own wisdom and good fortune. When one mindfully chants “Amituofo” for a long enough time, one will merge with Amitabha Buddha and become one. This is why Buddha-name chanting practitioners obtain inconceivable achievements in a short time. “Abide in quiescent concentration and are wise in perception”—these are achieved through Buddha-name chanting.
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