「弘愿寺微信」发表了来自Jason的《回家：一条朝向极乐世界之路》一文，今早，「净宗法师微信」又加以重发。于是，我认真地品读了两遍，果然是一篇耐人寻味的佳作。

也许Jason是一位金发碧眼的儒雅之士，或者是位平凡无奇的普通人，但面对他的文章，无论无何都会觉得，这是一位充满恒心和毅力的求道者。他用文字娓娓述说他漫长的求道之路，看似一湖静水，实则波涛汹涌，充满艰辛与风险。

Jason于幼年便与佛菩萨结缘，实在是宿世善根深厚，尤其是出生在基督教信念浓烈的美国，能发如此道心，唯有无比赞叹。此后，历经多年，在不断求法的路上，Jason也已人到中年。他从修禅到日本真宗，到日本净土宗，再到中国净土要门，最后终于得以进入弘愿门。这是怎样的经历呀！这是一颗怎样真诚求法的心呀！这是一条多么惊险的路呀！

文中Jason也表示，信仰非常奇妙，它于无声无形之处，毫无遗漏地左右着我们的人生命运，直至来世。求法之路非比他路，能从如此之多的法门经历中得以脱身，况且每一法门他都不是简单的经过，均是长时修持，绝非普通的消遣，实在是如置身山间险道，稍有不慎，便会「粉身碎骨」，读来不觉惊出一身的冷汗。

与国外的「Jason们」相比，我们这些生活在善导大师家乡的中国莲友们，实在是太幸运了，幸运到无以言表，幸运到只能把「感恩」二字常挂在嘴边。

Jason身边没有很丰富的纯粹净土法门的法宝，没有善知识，没有同修。读着他的文章，感觉他就像一只失群的小羊，虽跻身于人群之中，却一片茫然。与Jason隔洋相望的我们是多么幸运。我们有善知识传法的书借与光盘，有经典祖论，有众多同修莲友，有弘愿寺那样的人间净土道场，真是应有尽有，可是我们珍惜珍重的心，似乎还比不上这位大洋彼岸的美国人。

我们是无比幸运的，能在浩瀚的八万四千之法中，得遇净土弘愿无比殊胜之门。

我们是无比幸运的，能在此五浊世间，得遇弘扬善导大师净土思想的善知识引领至无上之道。

我们是无比幸运的，能在纷繁喧嚣的当下，得闻纯粹的净土之法，得弥陀无缘大爱。

念佛人是人中芬陀利华，是弥陀心中至爱的宝贝，是极乐圣众争相护佑的宝贝，是善知识倍加爱护的宝贝，幸运至极。

祈请弥陀加被，十方有情均沾弘愿法雨，现世祥和安泰，当来同归极乐家园。

佛取
2015年3月29日

In early 2015, Householder Jingji (净机) recently became the second non-Chinese to take refuge in the Pure Land school under Master Huijing. Born and educated in Moscow, Russia, Jingji now divides his time between Nepal and Thailand. Here is his account of his own tortuous search for spiritual fulfillment, which lead him from Hinduism and Tibetan Buddhism to Japan's Jodo Shinshu and, finally, the Pure Land lineage of Master Shandao:

本文作者净机居士是美国籍的净行居士后第二位皈依慧净师父的非华人莲友，在俄国莫斯科出生、受教育，现居尼泊尔及泰国，入本门前曾修学印度教、藏传佛教、日本净土真宗以及日本净土宗。

The first time I heard the essence of Buddhist teaching was when I was 16. In my hometown of Moscow, our teacher in college included an overview of the Four Noble Truths in a course on philosophy. This was a watershed moment for me, which I remember very vividly. It was the first time I came to realize that I wasn’t that strange, “gloomy” or even abnormal, as my parents and friends sometimes described me. They thought so because I felt powerfully that life was full of suffering. I had had this conviction since I was 13. In that class, I heard from our professor that it wasn’t only I who thought so, but Shakyamuni Buddha himself. Not only did he believe it, but this notion - existential suffering and how to remedy it - became the cornerstone of all Buddhism, one of the global religions. I well remember how inspiring these insights were!

第一次听闻佛教的要义，是我十六岁的那一年。莫斯科是我的祖家。有一天，老师把佛教的四圣谛，作为哲学课程授课。我听后，如沐春风，此时刻清晰地现在脑海中。父母和朋友常常说我畸怪、忧郁、不平常，但这次经历使我第一次知道：我并非如他们所说。他们这样评价我，是因为我自十三岁的时候，已有一种强烈的感觉：生命是充满苦恼的。教授还对我说，不只我这么想，释迦牟尼佛亦如是想。佛不只这样信，而且将解脱现世苦恼的方法，构建成为佛教思想的基石，使佛教成为世界性宗教之一。此深远的见解触动我、启发我；我不会忘记的。

Yet, at that time I did not explore Buddhism thoroughly. There was this scary concept of “emptiness,” which I immediately misunderstood as non-existence. Somehow, I felt that there must be some Absolute, perhaps not exactly a God - an anthropomorphic being who sits in the sky and judges everyone - but an Ultimate Reality, consciousness itself. So I started studying Hinduism and its many schools, which from the very beginning postulates the existence of such an Ultimate Reality.

此刻，我尚未彻底深入地钻研佛教。我错误地把佛教的「空性」思想联想为「空无一物」，因而被吓怕了。我感到世上有「绝对」的存在，它不一定神。神是高高在上的一种「人性化」力量去评判每个人，但「绝对」是「终极实相」、是心识本身。我开始学习印度教及其派系，因为他们很早以前已假设此种「终极实相」的存在。

I spent about ten years examining various Hindu traditions and visiting spiritual centers and masters in my home country, Russia. Hinduism also believes that life as we know it is something to be transcended, for it is full of suffering, the main one being continued transmigration in the wheel of samsara (cycle of rebirth). Gradually I ended up studying and trying to practice the teachings of non-duality (Advaita Vedanta).

我花了十年时间探讨各种印度教，也拜访莫斯科的寺院和僧众。众所周知，无休止的生死轮回也是印度教的信仰，而人们必须要超越此充满苦恼的主因。最后，我尝试修习「不二法门」。

In 2005 I went to Asia for the first time, and my destination was Nepal. I was very interested to see for myself Hinduism “at work” in this, at that time, Hindu kingdom. I was surprised, and repelled, when I was forbidden to enter the main temple of Nepal devoted to Shiva, called Pashupatinath. The signs said “Hindus only,” and the guards immediately sensed that I was not “one of them.” I tried to explain to them that I was probably much more Hindu and knew more about Hinduism than they did, but all was in vain.

2005年，我首次踏足亚洲，目的地是尼泊尔。我竟然发现此地是印度教的王国，而且十分活跃。但我竟碰钉而被拒于门外，没法进入尼泊尔最大的寺庙，参拜湿婆神，又名大自在天。寺前贴有告示：只准印度教徒进内。寺门的警卫二话不说，认定我不是他们的一分子。我企图向他们解释说，我所知的印度教还比他们多，结果是徒劳无功。

Besides, Kathmandu and its surrounding areas were not inviting at all, filled with filth and rubbish of all kinds. Deeply frustrated, I went with a friend to a well-known Buddhist establishment, located just 10 minutes away. What a tremendous difference! I felt like I was in a totally different country, as the place was very clean and the energy entirely dissimilar. The magnificent stupa of Boudhanath was gazing on all four sides with eyes of compassion and understanding (pictured) ... I was utterly amazed and captivated by the environment.

还有，我对加德满都及其周边地区没有一点好感，遍地都是垃圾，肮脏不堪。我感到困扰不安，随即与朋友步行十分钟，转往另一佛教道场。此处分别很大，如两个截然不同的世界，十分洁净，释出的能量不一样。眼前的雄伟的波大那佛塔，四边的慈眼和慧眼闪闪发光，令我惊喜不已，使我着迷了！

From then on, I turned virtually my entire attention to Buddhism. I read as much as I could about various Buddhist lineages and their doctrines. Several months later I took refuge in the Three Gems in Kathmandu with a Tibetan lama. Naturally, the transition from mystical Hinduism to the perhaps even more mystical world of Vajrayana Buddhism was quite simple. Everything seemed to be filled with wonder and enigma, and thus very inspiring.

此刻开始，我实际上已将注意力完全转入佛教。我倾力地阅读各种宗派的佛教书籍。数月后，在加德满都一位喇嘛主持下，我皈依三宝了。由满天神佛的印度教转入神秘莫测的金刚密乘教，我自然不感到太困难，反正一切事物虽具启发性，但似是充满神奇，难以理解的。

For personal reasons, I decided to discontinue my rather common life in Russia and devote myself to the study and practice of Buddhism in Asia. I moved to Kathmandu and joined a Buddhist institute there. The more I studied and practiced Tibetan Buddhism, the more obvious it became that this tradition was just too sophisticated and complicated for me. From inside, I felt the urge to walk around the great Boudhanath stupa, chanting the mantra of the Bodhisattva Avalokitesvara, “Om Mani Padme Hum.” I would sometimes spend two or three hours a day on this practice, though nobody was telling me to do that. It just came naturally.

基于个人理由，我决定中止在俄罗斯的平凡生活，全情投入到亚洲去修习佛法。我移居加德满都，并加入佛教组织。当我修习藏传佛教愈多，我愈明显地感到此宗派太深奥和太复杂。在寺内，我常赶着绕波大那佛塔而行，又要念着观世音菩萨的密咒「唵嘛呢叭咪吽」。虽然没有人叫我这样做，但我经常每天花两至三小时修行，自然而然。

After six months at the Buddhist institute I realized that I did not wish to engage in the deep study of Tibetan Buddhism, which I felt was removed from my actual practice. Though I attended several Tibetan Buddhist retreats and meditation courses, which I found useful, I began to explore other Buddhist traditions. I went to India for a retreat in Goenka's Vipassana meditation. It was an edifying experience, which allowed me to have a closer look at my nature as it was, and sense the intricacies of my raging defilements. The experience gave me a strong feeling of how hard it is to deal with these afflictions, let alone remove them completely!

六个月后，我不想继续追求更高深的藏传佛教，并已脱离了实际的修持。虽然我还参加数次灵修坐禅的课程，感到有点受用，但我又开始探索其他佛教的宗派。我到印度参加了葛印卡的内观禅修营。这次启蒙的经验，使我更深入见到自己的本性，感受到自已错综复杂而强烈的垢染，我相信凭我一己之力，没法完全断除的烦恼。

Seeking to learn more about various forms of Buddhism, I went to Thailand and enrolled in the International Buddhist College there. This was perhaps the first time I heard about Pure Land Buddhism, as the founders of the college were Chinese Buddhists from Malaysia who practiced both Ch’an and Pure Land.

我又走到泰国，追求其他形式的佛教。我报名加入当地的国际佛学院。学院的创办人来自马来西亚，他们是禅净双修的中国佛教徒。或许这是我第一次听闻净土宗。

In 2011, I read several books on Pure Land and felt a great attraction to this path. It resonated deeply with my own understanding of the need to be focused on a single practice. We really do not have much time to engage in miscellaneous practices, for life is so impermanent. Reciting the name of Amitabha Buddha was so easy, as I was already used to chanting the mantra of Amitabha’s close attendant, Avalokitesvara. I experienced a turnaround of mind and became a Pure Land practitioner.

What followed, of course, was the need to explore the different forms of Pure Land Buddhism. As there were relatively few books on the subject in English, I began reading different internet sites, most of which were associated with the Jodo Shinshu of Japan. I also found some materials in PDF format, which were freely available for download. Particularly inspiring was a work by Chinese Pure Land patriarch Yinguang, titled Pure Land Zen, Zen Pure Land in English.

2011年，我读了几本有关净土宗的书籍，引人入胜。心里有共鸣：我需要一门深入啊！人生无常，我确实没有太多时间去杂修。净土法门的称佛名号之行持很容易，反正我早已习惯念观世音菩萨的密咒，此菩萨是弥陀的近身侍者。一转念间，我就变成净土行者。接下来，我当然又要研究各种不同的净土宗。只可惜太少有关净土宗的英文书，我转移到网上搜寻，而大部份都是与净土真宗相关的。我也找到一些PDF档案，可免费下载，其中最富启发性的莫过于是中国净土宗祖师印光大师的一本英文书，名《净土禅、禅净土》。

Time was passing, and I was uncertain as to exactly which Pure Land Buddhism tradition to follow. Long interested in religious poetry, I was amazed by the poetic compositions by Jodo Shinshu Buddhists, and even devoted my Master of Arts degree thesis to this topic. Yet I was certain that there is a need, at least for me personally, to recite Amitabha's name as the practice that leads to rebirth, rather than focus predominantly on faith -- the position advocated by Jodo Shinshu.

时间过去了，我尚未确定追随净土宗那一家。一直以来，我对宗教的诗词有兴趣，而净土真宗的诗作令人惊叹，我也以此题目写我的硕士论文。我确知「称佛名号」是往生的行持，而非净土真宗所推崇的「一念信心」。

I very much liked the teaching of the founder of the first separate Pure Land school in Japan, Honen Shonin, and thought about taking refuge in his lineage. However, I discovered that the straightforward and highly spiritual path taught by Master Honen became substantially ritualized, rigidly formalized and politicized with time. Today, there is an emphasis on the performance of funeral rituals and the income therefrom - something far removed from Honen’s original intent. Indeed, the vibrant spirituality of Pure Land Buddhism is very difficult to find within the framework of a highly organized religion, something that also applies to other faiths.

我特别喜欢日本净土宗的宗祖法然上人的教化，也曾考虑皈依他。但及后，我发觉，法然上人本来简单直接和高度信仰化的行持，随着时间逐渐变成仪式化、正规化、政治化。时至今日，他们更偏重殡仪及临终法事，也是他们的主要收入来源，但已远离法然上人的原意了！事实上，如一般信仰式的宗教一样，在一个高度严密的宗教组织里，很难找到讲求热情奔放的信仰之净土宗。

I was very fortunate to find the Facebook page of the Shandao lineage through a friend. I immediately started reading its literature in PDF format, which can be found on the associated English website (<a href="http://www.purelandbuddhism.org/" target="_blank">www.purelandbuddhism.org</a>). I was deeply impressed by the message of Master Huijing, who systematically restored Shandao’s teachings after they were lost in China for more than a thousand years. Fully adopting the teaching of Shandao, who founded Buddhism's Pure Land school during the Tang Dynasty, the transmission is pristine and unalloyed. I also found that in this lineage, Pure Land spirituality is not just preserved, but remains as vital as it was during the times of Master Shandao and Master Honen.

透过朋友介绍，幸运的我终于找到了善导大师传承的「脸书」群组。我立刻翻阅净土宗英文网站的内容资料。慧净上人的文章和法语，系统地复兴了在中国遗失了一千多年的善导大师净土思想，我深受感动。他完全确立唐朝善导大师为净土宗宗祖的思想，使净土宗的传承是纯而不杂。净土宗的精神不只保存下来，而且富生命力，如善导大师和法然上人的时期一样。

To my great joy, I had found the living Pure Land tradition, which I am so glad to be a part of! I now put complete trust in Amitabha Buddha’s Fundamental Vow and recite his name. By doing so, I will forever escape this burning house, the suffering world of samsara.

我很欢喜找到还活着的净土宗，而且我是它的一分子。我现在全心全意信靠阿弥陀佛的本愿，称念其名号。如此这般，我将永离火宅 - 这个生死轮回的苦恼世界！

编按：香港周瞻照居士致函慧净法师，并附其所作净土诗共六首，词意清新，情感真挚。随顺作者之意，随文附上信函，更益读者了解诗意。

慧净法师：

我是香港的净土行者，首先感谢您的苦心，把净土易行之极意带给我们，在我寻道的过程中，您的译作和编集对我影响深远，真的是衷心感谢您。

在此，我想向您呈上自己写的净土诗。我数个月前参加了日本的净教寺举办的汉诗会，跟异国莲友交流，同时，我亦想念我国的恩师莲友，故将几首诗寄给您。

如果拙作有用的话，希望跟大家分享。没用的话，就把它们放到一边去。没关系。

祝法师随意所愿，身心自在。

南无阿弥陀佛！

周瞻照
2015年4月26日

铅华于我浮云过，堪笑他人入梦初。
五蕴皆空非俗辈，六根不净又如何？
孰真孰假随缘醒，糊里糊涂自放歌。
莫悔今生来一匝，举杯苦厄念弥陀。

今举恶疾四百四，不出黑业贪嗔痴。
邪慢庸医惑愚众，妄诊误疗费猜疑。
弥陀药王慈悲大，茫茫苦海化甘池。
妙传真言六字帖，等流法界觅有时。
遇或直服莫须避，诸毒自消病自愈。

五浊娑婆极苦海，遗落人祸与天灾。
惊动极乐诸圣众，随佛大悲乘愿来。

苍天无一非业，善业恶业净业。
大地无一非法，白法黑法佛法。
十方三世求道，唯佛本愿一道。

杂色莲花净化生，八功德水涤心神。
七宝妙衣巧庄严，礼觐弥陀大慈亲。
乐闻种种妙法音，极速圆满佛三身。
无限风光不独享，消遥法界度众生。

印中日三国圣僧，倒驾慈航化群生。
末法恶世显他力，唯恨凡愚不见真。
恋着四大假合身，耽溺六尘缘影心。
流浪三界不念返，历劫轮回苦难堪。

编者按：本文作者Jason，美国人，现居挪威，是一位文化工作者、作家、诗人。2014年在慧净法师座下皈依，法名净行，专修善导大师净土思想。

I was privileged to join the Shandao lineage of Pure Land Buddhism in 2014, and my experience since that time has been one of homecoming. Having studied the Dharma for fifteen years, first as a student of Zen, and later as a practitioner in other branches of the Pure Land tradition, I have at last found the peace and stability of heart that I have sought from the start of my Dharma practice. But more than just serenity and inner strength, I know that I have found the solution to the problem of cyclical birth-and-death.

2014年，我有幸接触到善导大师的净土思想，也正是从那时起，我才真正有了游子归家般的感受。从最初学习禅宗，到后来修习净土宗的其他流派，在修学佛法十五个年头之后，我终于找到了学佛之初所向往的那份平和与安定。事实上，我得到的又岂止内心的宁静与坚定，我找到了生死轮回的解脱之路！

The Buddha taught that rebirth within the Six Realms is our fundamental problem; all suffering is ultimately rooted in this cycle of endless existence which is deceptive in its joys and fearful in its karmic justice. Entrusting fully to Amitabha Buddha’s Fundamental Vow solves this fundamental problem. As Shakyamuni Buddha said in the Infinite Life Sutra: The reason for my appearance in the world is to reveal the teachings of the Way and save multitudes of beings by endowing them with true benefits. According to the teaching of the Buddha-dharma, there is no truer benefit than release from the cycle of rebirth.

佛说：「六道轮回是苦之根源。」所有痛苦，归根结底都来自于这无尽的轮回。这轮回，以虚妄的快乐令人迷惑；以真实的业报令人生畏。但如果我们深信「阿弥陀佛本愿」便能解决这个根本性的问题。释迦牟尼佛在《无量寿经》中说道：「如来以无尽大悲，矜哀三界，所以出兴于世，光阐道教，欲拯济群萌，惠以真实之利。」世尊化现于五浊，给予我们最真实的利益就是令我们解脱生死轮回。

What I have discovered in recent months, however, is that upon taking up Pure Land practice in the tradition of Shandao, it was not just myself as a prisoner of samsara that was released; a great deal of personal energy — both psychological and physical — that was previously tied up elsewhere, has also been released. Let me explain.

近几个月来，我发现，通过修学善导大师的净土思想，不仅我轮回的生命得到了救度，就连我个人身心的能量也得到了前所未有的激发和释放。请容我细细道来。

Perhaps what separates the teaching of the pristine Pure Land school from all other Buddhist teachings is that one can rely so completely upon other-power, without worrying about the purity of one’s faith or the state of one’s mind. Whatever we do, think or believe, we are still ordinary, foolish beings. Thus there is no standard we need to meet; all we need to do is to exclusively recite Amitabha’s name with the simple wish to return home to the Pure Land, our original dwelling place.

或许，纯粹的净土法门与其他法门的不共之处就在于我们可以完全依靠他力，丝毫不必纠结于信心或心境是否纯一。无论我们做什么、想什么、信什么，我们终究是罪恶凡夫。因此，并没有必须要达到的某个标准或要求。我们只要专称弥陀佛名，愿生弥陀净土──我们的故乡，就足够了。

The directness and ease of this teaching has gifted me with a surplus of energy that was previously invested in trying to be a good enough Pure Land Buddhist — that is, one who had attained unshakable assurance about his post-mortem destiny, who was full of faith, and free of every trace of doubt. Indeed, according to some interpretations of Pure Land teaching, everything depends on the purity or firmness of one’s faith; release from the cycle of birth-and-death, birth in the Pure Land, and attainment of final Buddhahood all hang in the balance. Not so in the Pure Land teaching of Shandao. Faith cannot be spoken of as somehow separate from practice. If one has faith enough to recite Amitabha’s name exclusively and single-mindedly, that is all the faith one needs; no additional "faith" is necessary. As for me, I can simply be who and what I am, reciting Amitabha’s name with all my karmic limitations and burdens, knowing that I will attain birth in the Pure Land anyway. Giving up trying to be 「good enough」 has lit up the electrical grid of my mind and spirit!

纯粹的净土法门，其教义简单而直接，赐予了我大量的「额外精力」。为什么这样说呢？要知道，我之前一直努力修行，想要成为一名「够格」的净土行人，试图通过自力去获得百分百往生的把握。的确，按照某些净土教法的解释，往生与否取决于是否拥有纯正、坚定的「信心」。但善导大师的解释则不然。「信」与「行」是不可分的。如果一个人能够专称弥陀名号，那么他的「信」自然具足，不需要额外去找「信心」。对我来说，我就以我罪恶生死凡夫的身份来称念弥陀名号，这样就已经往生决定了。我放下了自力修行，得到了大安心、大满足！

There is much talk these days of green energy and free energy. When it comes to questions of society and the environment, it remains to be seen just how and when humanity will sever itself from dependence on fossil fuels, or access an energy source so abundant that it could truly be considered free. But as an individual human being, I feel as if I have discovered the greenest, freest source of energy in the universe: the Fundamental Vow of Amitabha Buddha! The Fundamental Vow has solved my fundamental problem, and released me from all anxiety over the state of my mind and my faith.

近来，有关绿色能源和免费能源的讨论很热门。当涉及到社会及环境问题的时候，人们探讨的都是怎样能摆脱对矿物燃料的依赖，何时能找到一种储备充足并且真正可自由获取的新能源。但作为我个人来说，我觉得我已经找到了宇宙中最环保且完全免费的能源──阿弥陀佛的本愿！阿弥陀佛的本愿解决了我生死轮回的根本问题，同时也把我从心灵与信仰的焦虑中解放出来。

The resulting surge of energy has also posed me a profound question: What am I going to do with it?

然而，这强大的能量来源也向我抛出了一个十分深刻的问题：我该利用它做些什么呢？

Of course there are basic things that, as Buddhists, we should all strive to do, like treating others with kindness and respect; not lying, not stealing, not taking life; abstaining from anger and other intoxicants, etc. Unlike those who rely on their self-power, we who rely on other-power know that we can never perfect any of these virtues because of our status as ordinary beings. But neither does our spiritual beatitude depend on our ability to do so. In this way, we Pure Land Buddhists are perfectly poised to make substantive and meaningful contributions to our societies and the world at large. These contributions will be imperfect; everything in this world is. But energized and supported by the Fundamental Vow, we can cast off all self-involvement and worry, and act as mirrors which help to reflect Amitabha’s light into a dark and pain-stricken world.

作为一名佛教徒，我们当然要恪守人伦，做到最基本的，如待人谦和、不妄语、不偷盗、不杀生、不饮酒、不瞋恚等等。但与自力修行人不同，我们靠的是他力。因为我们是凡夫，永远不可能在这些德行修为上达到圆满。不过，我们所拥有的「大善根大福德」本来就不是靠我们自己的力量修来的。正因如此，我们净宗行人可以从容地为整个社会乃至全世界做出具有实质性意义的贡献。这些贡献固然不是完美的，但没关系，世间的一切又何尝不是如此呢？在弥陀本愿力的加持下，我们可以摆脱所有作茧自缚的想法和担忧，安心地做一面反光镜，将阿弥陀佛的光明反射到这个充满黑暗和痛苦的世界。

Naturally, what we as individuals are able to do will depend upon our circumstances and abilities. As a writer, I have begun to channel my surplus energy into spreading the Dharma of Amitabha Buddha through the written word. But lately, I have also felt Amitabha urging me in another direction: Just up the road from where I live there is a home for the elderly which cannot be described in terms other than dreary and sad. Making a simple visit could transform the day of a resident whose only social interaction may be the occasional visit by a family member who comes out of a sense of obligation, and paid staff who are ... paid. This is a small thing, but the world is healed through such small acts of kindness. As the Zen teacher Shunryu Suzuki once said, just shine one corner of the world ...

当然，我们每个人能做些什么，还要视具体因缘和能力而定。作为一名作家，我已在行有余力时通过文字来弘扬弥陀的救度。但最近，我隐约感觉到阿弥陀佛似乎为我指明了另一条道路──在离我住处不远的地方，有一家养老院，老人们的生活只能用枯燥和悲哀来形容。他们和外界唯一的交流就是亲人们出于义务的偶尔探视或是工作人员来领薪水时的擦肩而过。而我，只要到那里陪陪他们，就能使老人们度过不同寻常的一天。虽然这只是微不足道的小事，但星星之火，可以燎原，世界就是因这些小小的善举而变得更加美好。就像铃木俊隆禅师说过的：「照亮世界的一角，足矣。」

Some of us may have the means and ability to make much larger contributions, which should be supported and celebrated by the rest of us. But even someone who is bed-ridden can tap into the energy of Amitabha Buddha by reciting his name. Such a person would be engaging in the karma of assurance for birth in the Pure Land, and could transfer the merit of their recitations to those who have died, or to those who are suffering in this world. Fueled by the inexhaustible energy of Amitabha, the potential for doing good is limitless, whatever our karma or circumstances.

关于做好事，有些人能力比较强，所以做出的贡献也比较大，这当然值得我们所有人随喜赞叹。但即使是那些卧床不起的人也可以通过称念弥陀名号而获得往生的全部资粮，还能把他念佛的功德回向给已故之人或是正在受苦受难的人。在弥陀无尽光明的摄护不舍下，我们有取之不尽、用之不竭的能量。因此不管我们所处的环境和个人业力如何，我们做好事的潜能都是无限的。

None of what I have written here is meant to imply that we as Pure Land Buddhists do not already engage the world with acts of compassion and kindness. Indeed, were this not the case, I doubt very much that I as a convert would have had the slightest attraction to this tradition. I have personally witnessed acts of kindness, large and small, by fellow Buddhists that were deeply moving and exemplary.

我写这些，绝不是说我们净土行人不再积极地入世、行善。果真如此消极避世的话，我想我也不会被这样慈悲的法门所吸引。事实上，我亲眼见证了许多念佛同修们的善举，或大或小，无不令人感动。

What I am suggesting, based on my albeit limited experience, is that we as Pure Land Buddhists become fully conscious of, and take full ownership of, the infinite supply of personal energy available to us through our connection to Amitabha Buddha. It goes without saying that securing our birth in the Pure Land is always and everywhere the first priority; and Amitabha, through his Fundamental Vow, has supplied us with a marvelous and easy means to attain birth. But when one dwells continually in the karma of assurance, and is simultaneously connected to the greenest and freest and most inexhaustible source of energy there is, the question naturally becomes: What are you going to do with it?

基于我本人有限的阅历，我真正想要与大家分享的是：通过念佛与阿弥陀佛建立联系，我们净土行人就能享受到弥陀给予我们的无穷的能量。毋庸置疑，弥陀的本愿为我们提供了一个最为简单和殊胜的往生方法。无论何时、何地，往生极乐世界都是我们学佛的第一要义。但是作为一个已经往生决定，并且能够源源不断地从阿弥陀佛那里获得绿色环保、完全免费能源的人，那么问题来了：你打算用它们做些什么呢？

Maybe even solve the world’s energy crisis?

说不定你能解决全球的能源危机问题呢！

Namo Amitabha Buddha!

南无阿弥陀佛！

April 2015
2015年4月

自退休后到净土宗台北弘愿念佛会念佛、担任志工，转眼间已一年多。首先，非常感恩慧净上人将遗失一千多年的净土宗珍贵法宝，重新系统整理、翻译、校订，并且进一步著作、阐述，使我有机会体解释尊、弥陀的本怀，乘上了弥陀的本愿船；让我断疑生信，从往生不定到往生决定，从圣道门转为净土门，从自力转为他力，从杂行杂修转为一向专称。正因为大善知识的因缘，导引我出离三界火宅，出离六道轮回，使我踏上真正的成佛之道！也感谢普陀师兄慈悲提供场地，成立了弘愿念佛会，我才有机会学习到这样纯正的净土宗门。

一年多前，因为看到慧净上人所编的《净土宗的特色》一书，上人用短短的十六个字：「本愿称名，凡夫入报，平生业成，现生不退」表达出净土宗的特色，当时感到非常的震撼与向往。这一年来在念佛会与大家一起学习，让我收获满满，从此不必再到处跑道场，经历了半世纪，一颗飘泊不安的心终于安定下来，我终于找到了真实的归依──南无阿弥陀佛，真正心灵的故乡──极乐世界。生命得到大安心、大幸福、大满足！

今天，我想借一则事例，与大家分享我念佛的心得。

去年（2014）九月十八日早上，我正在客厅讲电话时，突然听到很大的声响，因为楼上邻居正在装潢整修，猜想应是楼上传来的吧？但是声音实在太大声了，心觉不安，就到处检查一下，走到儿子房间时，着实吓了我一大跳，儿子书桌上方有一大区块的梁柱水泥块掉落，约三、四公分厚，书桌、椅子、地板上，全部砸出了凹洞。当下好感恩阿弥陀佛！还好是发生在早上，儿子已出门上学，如果是发生在其他时间，或者儿子正在房间，或者在书桌上读书，后果真的不堪设想。经此事后，我引导先生及儿子，无常随时可能到来，不安随时存在，但只要念佛，阿弥陀佛就会以最好、最适当的方式护佑着我们。现在，每天早上先生上班、儿子上学前，全家都会在佛像前先念十声的「南无阿弥陀佛」再出门；平时道别除了「再见」外，也会再多一声「阿弥陀佛」，因为这是最圆满的祝福！

后来，我也将此方法分享给家妹，家妹现在每天送先生和孩子出门，也是说「阿弥陀佛，一路平安」，他的先生和孩子刚开始并不理会，后经家妹向他们说明阿弥陀佛的意义后，他们现在也会回答「阿弥陀佛，感恩！」家妹现在也念佛念得很法喜，有空时也会来担任志工。

上人说：「一天的生活从念佛开始；要念佛生活化、生活念佛化。」因为这样，我们才能随时与佛同在，蒙佛护佑，将来念佛成佛！

我很喜欢象山净土宗协会门口的对联：「行住坐卧常念佛，春夏秋冬恒吉祥」，人人都想平安，但不是你想平安就能得到平安，因为人生无常。幸运的是，从这副对联中，我找到了四季平安吉祥的方法（撇步），是什么呢？就是──行住坐卧常念佛！

南无阿弥陀佛

佛弘 记录
2015年5月1日庆生会发言