极乐世界在眼前
The Land of Ultimate Bliss Is Right Before Our Eyes
只要肯努力精进，我们仍是可以「归去」的！
We only need persist in our vigor, and we can certainly“go home.”
「归去来兮，田园将芜胡不归，既自以心为形役，奚惆怅而独悲？悟已往之不谏，知来者之可追；实迷途其未远，觉今是而昨非。」
“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.”
这几句话，是五柳先生(陶渊明)所说的，可是不知道他在说这几句话时，是不是真的能够了悟到其中的意义？因为按照佛法来说，他这几句话是极为契理的。
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.
什么是「归去来兮」呢？我们知道，自性法身，是从十方诸佛常寂光中流露出来，经上说：「一切众生皆有佛性」，我们的自性，是与诸佛无异无别的，若是不这样，就不能称为「皆有佛性」了。我们现在不能了悟自性，这是因为我们染杂了这个娑婆世界的尘劳五欲，以至于背觉合尘，所以便不能了悟自心，识见本性。
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.
可是我们千万不能就这样颠倒沈沦，应该返本还原，背尘合觉，所以说「归去」，意思是叫我们恢复自家的本来面目，或者仗着佛、菩萨的愿力，念诵佛菩萨名号的功德而得生净土，这也可以称为「归去」。
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，已生净土之后，发大愿心，倒驾慈航来救度众生，这就叫「来」。那么，「田园将芜胡不归」中的田园，又是指什么而言呢？田，就是说「心田」，这个道理很浅显的，我们平常听人说：「茅塞顿开」，若是我们不好好地修心，那么，杂念丛生，好像田园里头长满了茅草一样，把大好的心田都荒芜了，这就是「茅塞不开」，再也不能返本还原，明心见性了。
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.
「胡不归」，这三个字，是十方诸佛、一切圣人苦口婆心之语，他们都说：「可怜愚痴的众生啊！你为什么不快些回头是岸呢？」
“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
”
「心为形役」，就是说众生既着六尘之境，不能了悟自心，所以处处都被尘境所转；为吃的奔驰，为利忘躯，流转于生死的苦海中，受种种的苦，所以万悲俱生，苦不堪言，这又是「惆怅而独悲」的意义了。
“My mind has been my body”s slave.” This me…
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