【修持轨理】

在《华严》上面他的境界，回向，嘿，在这个《华严》当中出现。同样的《华严》当中出现的这个极乐世界，跟阿弥陀佛出现的极乐世界，有这么一点差别。说它同，狭义跟广义是一样的；说它不同，狭义跟广义不一样。这个我想我们了解。很简单的一个比喻：我说我是人；反过来说，人必须是我，可以不可以？「人必须是我」，那你们呢？好啦，天下只有我是一个人，你们都是鬼怪。这个就是犯了什么？狭义跟广义不分不辨之误。我是人没有错，你们也是人，在广义的当中我是其中一个，这要辨别得清楚。是，《阿弥陀经》是进入这个的一个最善巧的方便，没错，但是里边有这个的差别，这里随便一提。

来源 SOURCE：

日常师父法语 23B 24’25”手抄稿第三册 P248L6

23B 24’25”Vol 3 of Master Jih-Chang’s Discourse P248L6
English Lamrim Volume 1, pg 99

【The Meditation Session】

In the Array of Stalks sutra, the state in which the sutra describes, dedication, hey, it appears in the Array of Stalks sutra. But the Pure Land which appears in the Array of Stalks sutra is slightly different from the Pure Land of the Amitabha Buddha. If you want to say that they are the same, this means you are equating them in both the strict and the broad definition. If you want to say that they are different, then you are differentiating them in terms of the strict and broad definition. I think we should be able to understand this. Let me give you a simple analogy. I claim that I am a human being. From the opposite angle, can I say that all human beings are me? Can I say that? If "all human beings are me," what does that make you? Alright, that means I am the only human in this world and the rest of you are ghosts and monsters. What is the fault in this [logic]? That is, the fault of not differentiating between the strict and the broad definition. I am a human being. There is no mistake in claiming that. But you are humans as well. In the broad definition, I am one of them [human beings]. You must be able to differentiate clearly. Yes, the Amitabha sutra is a most skillful method for entering this state. There is no mistake in that. But there is a difference and I just want to mention this in passing.