極樂世界在眼前
The Land of Ultimate Bliss Is Right Before Our Eyes
只要肯努力精進，我們仍是可以「歸去」的！
We only need persist in our vigor, and we can certainly“go home.”
「歸去來兮，田園將蕪胡不歸，既自以心爲形役，奚惆怅而獨悲？悟已往之不谏，知來者之可追；實迷途其未遠，覺今是而昨非。」
“I am going home! My fields and gardens are choked with weeds. Why should I not return
My mind has been my body”s slave; how sad and lamentable! I realize that the past is gone, but I can certainly rectify what is to come. I have not actually strayed too far from the path. I have awakened to today”s rights and yesterday”s wrongs.”
這幾句話，是五柳先生(陶淵明)所說的，可是不知道他在說這幾句話時，是不是真的能夠了悟到其中的意義？因爲按照佛法來說，他這幾句話是極爲契理的。
These sentences were spoken by Mr. Wuliu (Tao Yuanming). But I don”t know whether at the time he spoke these words he had truly enlightened to their meaning, because, when regarded in the light of the Buddhadharma, these sentences tally with the ultimate principle.
什麼是「歸去來兮」呢？我們知道，自性法身，是從十方諸佛常寂光中流露出來，經上說：「一切衆生皆有佛性」，我們的自性，是與諸佛無異無別的，若是不這樣，就不能稱爲「皆有佛性」了。我們現在不能了悟自性，這是因爲我們染雜了這個娑婆世界的塵勞五欲，以至于背覺合塵，所以便不能了悟自心，識見本性。
What does “I am going home” mean
We know that the self-nature of the Dharma body comes forth from the constantly tranquil light of the Buddhas of the ten directions. The sutras say, “All living beings have the Buddha nature.” Our basic nature is not different from, not distinct from, the Buddha. If it were not this way, then it would not be said that“all have the Buddha nature.” Now we are unable to understand and become enlightened to our self-nature because we are defiled and scattered by the five desires and the wearisome dust of the Saha world. We turn our backs on enlightenment and join with the dust. Therefore we cannot awaken to our own minds and recognize our own basic natures.
可是我們千萬不能就這樣顛倒沈淪，應該返本還原，背塵合覺，所以說「歸去」，意思是叫我們恢複自家的本來面目，或者仗著佛、菩薩的願力，念誦佛菩薩名號的功德而得生淨土，這也可以稱爲「歸去」。
But we certainly should not continue to be so submerged and upside-down. We should return to our source: we should turn our backs on the dust and unite with enlightenment. Therefore, the words “going home” remind us to return to our original face, to our original home. Also, perhaps, the words “going home” can mean we rely on the strength of a Buddha or Bodhisattva; by means of the merit of reciting that Buddha”s or Bodhisattva”s name, we can be born in the Pure Land.
在已悟自心，已生淨土之後，發大願心，倒駕慈航來救度衆生，這就叫「來」。那麼，「田園將蕪胡不歸」中的田園，又是指什麼而言呢？田，就是說「心田」，這個道理很淺顯的，我們平常聽人說：「茅塞頓開」，若是我們不好好地修心，那麼，雜念叢生，好像田園裏頭長滿了茅草一樣，把大好的心田都荒蕪了，這就是「茅塞不開」，再也不能返本還原，明心見性了。
After one has awakened to one”s own nature and been born in the Land of Ultimate Bliss, one makes great vows of one”s own to launch the ship of compassion and come back to the Saha world to rescue living beings. This is what is meant by “coming back again.” In the line, “My fields and gardens are choked with weeds,” what do the “fields and gardens” refer to
“Fields” refer to the field of the mind. The principle here is very obvious. We often use the phrase “suddenly clear away the underbrush” to refer to the gaining of new insight. If we do not cultivate the mind well, our minds become a thicket of scattered thoughts, just as fields and gardens become overgrown with grass and weeds if not tended. These scattered thoughts choke the good field of the mind. As long as you have not “cleared away the underbrush” you cannot return to the source or understand your mind and see your nature.
「胡不歸」，這叁個字，是十方諸佛、一切聖人苦口婆心之語，他們都說：「可憐愚癡的衆生啊！你爲什麼不快些回頭是岸呢？」
“Why should I not return
” This sentence is a gentle remonstration by the Buddhas and sages of the ten directions. They say, “How pitiful and foolish living beings are! Why don”t they hurry up and turn their heads around to see the other shore
”
「心爲形役」，就是說衆生既著六塵之境，不能了悟自心，所以處處都被塵境所轉；爲吃的奔馳，爲利忘軀，流轉于生死的苦海中，受種種的苦，所以萬悲俱生，苦不堪言，這又是「惆怅而獨悲」的意義了。
“My mind has been my body”s slave.” This me…
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