问：如何看待人间佛教与净土法门的关系？
[东林寺方丈]大安法师答：首先要界定清楚人间佛教的内涵，才能讨论其与净土法门的关系。释尊在人间示现八相成道，五时说法，大小乘经典汗牛充栋，无非欲令众生开示悟入佛之知见。《法华经》以种种比喻，彰显释尊出兴于世的一大事因缘，在火宅喻中，昭然若揭。三界火宅，众苦充满，甚可怖畏。长者（喻指佛）以三车（喻三乘），方便诱引火宅中的子女们（喻众生）赶紧出来。然后等赐大白牛车（喻大乘佛果），即是释尊应化斯世之本怀。诚如寒山诗云：为报火宅主，露地骑白牛。从这层本质含义来看，人间佛教与念佛法门，关联甚密。至于说到佛教在世间的传播，能净化人心，提升道德，风调雨顺，世界太平。从教义上来看，净土宗的净业三福便含摄着五乘佛法，可为人间佛教提供丰富的思想资源及修行实践。故知人间佛教与净土法门，从理论到实践，悉可相辅相成，相得益彰。以出世的精神，从事入世的事业；以入世善业回向，即可成为往生极乐彼岸的资粮。如是人生，可谓圆满。/
佛告诉我们娑婆世界五浊恶世末法的时候，法弱魔强的时候，这个三界都是火宅。大家看看《法华经》的火宅喻，这是佛现量看到的现象，是火宅，是茅坑，是牢狱。这个世界是处于减劫的时候，众生烦恼越来越重的时候，福报越来越轻的时候，智慧越来越浅薄的时候，它的一切都是每况愈下。所以这个世间是火宅，自救不暇，秽土的浊恶现象愈演愈烈，你要在这个人间建立净土是不可能的。“心净则佛土净”，每个人返照一下自己的念头，你有多少清净的念头，你没有清净的念头，你怎么能建立一个净土？每天都是贪瞋痴慢疑炽盛，你还去谈外面的净土，这是因果不相符的。煮沙不能成饭的！这是不能自欺欺人的，是不是？所以正因为在这个污浊的火宅里面，我们痛苦不堪，才引发了阿弥陀佛的悲悯，建构西方净土，让我们移民迁居，离开这个火宅。这是我们要建立的一个原则立场。
当然我们在这个世间，投生在这个世间，我们负有一份道德上的责任，我们要在对这个世间的改善，道德的提升，人心的净化方面，做一个佛教徒应该做的事情。也就是说，对人间净土的推动，我们也要尽最大努力去做。我们在这里孝养父母、奉事师长、慈心不杀、修十善业，这本身就是在为人间佛教、人间净土做贡献。如果每个人都能做到这四句话，那么我们这个社会就很祥和了，道德水平就很高了。这个世间被搞得浊乱不堪，无非还是因杀、盗、淫、妄。杀、盗、淫、妄从哪来？就是从他的贪、瞋、痴里面出来的。如果我们都修十善业，都有慈悲心、平等心、清净心、孝顺心、恭敬心，那整个社会就都变好了。
无别偈
Verses [On] No Other
佛陀过于人格化，
成吾凡人非大圣。
忘失教主大愿行，
圆满慈悲一切智。
[1] [With the] Buddhas excessively humanised, [they] become [like] us ordinary humans; not Great Sages. [This is to] forget [and] lose [the truth that our] founding teacher [has] great vows [and] practices, [with] perfect [and] complete loving-kindness [and] compassion, [with] all-[knowing] wisdom.
佛即是人天教主，
圆满觉悟解脱者。
具大神通降神魔，
三界导师决非凡。
[2] [The] Buddhas are ‘Humans’ [And] Gods’ Founding Teachers’, those [with] perfect [and] complete awakening [and] liberation. Complete [with] great supernormal [powers], subduing gods [and] demons, [as the] ‘Three Realms’ Guiding Teachers’, [they are] definitely not ordinary.
佛法过于人间化，
唯世间法何出世？
忘失广大菩提心，
愿度六道众出世。
[3] [With the] Buddha’s teachings excessively humanistic, only [with] worldly Dharma, how [can there be] transcending [of the] worldly? [This is to] forget [and] lose [the] vast [and] great Bodhi Mind [i.e. Bodhicitta], [the] aspiration [to] deliver [the] six paths’ sentient beings, [to] transcend [the] world.
身命易救慧命难，
唯救生命仍常转。
一生净土已出世，
真救乃劝生安养。
[4] [With] physical lives easer [to] save [and] saving [of] wisdom lives difficult, [if] only saving [physical] lives, [beings are] still constantly [in] rebirth. [As] once born [in] Pure Land [is] already [to] transcend [the] world, true saving thus, [is by] encouraging birth [in the Land Of] Nurturing Peace.
娑婆过于愿净化，
弥勒降时还未净。
忘失佛警末法教，
何不欣求生极乐？
[5] [In this] Sahā [World] excessively aspiring [to] purify [it], when Maitreya [Bodhisattva] descends, [it will] still yet [to be] pure. [As this is to] forget [and] lose [the] Buddha’s warnings, [with] teachings [on this] Dharma-Ending [Age], why not joyfully seek birth [in the Land Of] Ultimate Bliss?
末法乘速沉法船，
勤补洞仍没苦海。
劝上弥陀大愿船，
速登彼岸过苦海。
[6] [In this] Dharma-Ending [Age] riding [on its] quickly sinking Dharma boat, [with] diligent patching [of its] holes, still drowning [in] suffering’s sea. Encouraging [you to] board Āmítuófó’s ship [of] great vows, [to] quickly ascend [to the] other shore, [to be] delivered [from] suffering’s sea.
生西亦能见弥勒，
最速修成大菩萨。
将来亦可回娑婆，
续把秽土清净化。
[7] [Those] born [in the] Western [Pure Land are] also able [to] see Maitreya, [able to] most quickly cultivate accomplish [as] great Bodhisattvas. [In] future, also able [to] return [to this] Sahā [World, to] continue having [this] defiled land purified.
未学出世而入世，
未成真入世菩萨。
未自度愿度他人，
非劝念佛无别法。
[8] [Those] yet [to] learn [to] transcend [the] world yet entering [the] world, [are] yet [to] accomplish [as] true world-entering Bodhisattvas. [When] yet [to be] self-delivered wishing [to] deliver others, [if] not encouraging mindfulness [of] Buddha, [it is] without another method.
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