从「医学系」和「法律系」走上「出家路」From “Medical School” and “Law School” to the Monastic Path | 净本法师
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我是释净本，马来西亚华人。若问如何走上净土宗的出家之路，还需从二十岁那年说起。
在医学系的经历
由于高中成绩优异，毕业后被政府保送到印度读医学院。起初是想着好好念书，将来当医生。可是有一次在学校里，我突然高烧不退，以为只是小病，就随便吃点药，躺在宿舍休息。没想到这一躺便是三天，几乎水米未进。
第四天，我勉强撑着去上课，教授见我步履蹒跚，当即勒令就医。医生测量血压后大惊——数值降至危险线，他也奇怪我怎么还能自己走到医院。那时我头昏眼花，真觉得随时会晕过去。
偏偏学校正好在考试，我竟还询问医生能不能早点出院去考试。医生说我再延误就得进急救室了。命都保不住了，还谈什么考试！于是马上给我打针、吊点滴、吃药，我就迷迷糊糊地躺在病床上。
生死关头
当天晚上，我眼前骤然浮现二十年人生的片段闪回。我吓坏了：这不就是人快死时才会出现的“跑马灯”吗？我才正值二十岁啊！
其实我之前接触过佛法，但仅止于研读经论，空谈“般若性空”“妙有非有”等玄理，喜欢和人「谈玄说妙」。可真到性命攸关的时候，这些“玄妙”的道理竟无半句堪用。
情急之下，突然想到「南無阿彌陀佛」，于是我脱口就念。奇特的是，一念佛，那些回忆画面立刻消失。一股说不出的安心涌上来，我就继续念：“南無阿彌陀佛、南無阿彌陀佛……”
整整一个晚上，好像跟死神角力。医院夜里阴气重，自己又虚弱，竟然看到幽灵在眼前飘，可它们没有伤我。随着佛号不断，这些影像也渐渐不见了。
直到护士进来，我才发现已经凌晨四点——原来我整夜没睡，就这么一直念佛。接下来病情神奇地好转。第二天我就觉得人恢复七八成，几天后顺利出院。
寻找佛号的意义
那场大病之后，我下定决心要弄清楚 “南無阿彌陀佛”到底意味着什么。医学院课业繁重，我常常忙到半夜方得闲暇，但不管多晚，我一定拿起佛书翻阅，想找出这句六字洪名的真正奥秘。
曾经的我瞧不起念佛，觉得那是老太太、不识字的人才会做的事情；自己受过高等教育，当然应该研读深奥经典。可等真到了生死关头，再多道理也派不上用场，唯独这一句佛号救了我。那一刻我明白：空谈再多，就像替人点钞——钱是别人的，不是自己的；念佛才是真实功德。
一路研读，我接触到善导大师的净土宗传承，终于了解到：阿弥陀佛以无尽慈悲，愿意救度一切众生——只要持念“南無阿彌陀佛”，哪怕罪业深重，也能靠佛力往生极乐、永脱轮回。想到自己今生能遇到这条捷径，只觉“太幸运”三字都不足以形容。
解剖室里的人生叩问
在学医期间，我常在停尸房和解剖室上课。看到那些干瘪到连男女都分不出的尸体，让我猛然惊醒：无论生前多风光，最后只剩一具躯壳。那人生真正有意义的事，到底是什么？
其实医学院功课非常多，我每天只睡四小时；考试季更惨，最多两、三小时。可是一旦卧病在床，什么专业知识都帮不上忙。医生能治病，却治不了命；医得了身体，却医不了众生无尽的心苦。想到自己在六道里生生死死、当过医生、当过官、也堕过恶道——这么转下去，终点在哪里？
“人身难得今已得，佛法难闻今已闻。”既然遇上了念佛法门，我何不把握？这念头一起，就像种子破土：我想出家！想把这句救命的佛号介绍给更多人！出家的志向，就在这份深刻的体悟中悄悄展开。
十字路口的抉择
拿着政府全额奖学金，毕业就能当上医生、衣食无忧——这么好的路，我却说不读了，还想出家。亲友当然不理解，直说我不懂事，毕竟这种奖学金在马来西亚可遇不可求。可我心里清楚：燕雀安知鸿鹄之志？我的方向早已不在世俗成就上。
那时马来西亚、新加坡两地都还没有净土宗道场。我想出家，却找不到门路，一时间彷徨。想来想去，只剩一句念头：既已蒙阿弥陀佛救度，往生有分，这世间得失便随缘吧。把未来交给阿弥陀佛，安住当下——“但行好事，莫问前程。”
峰回路转：从医学跨到法律
我从印度回国不到两个月，事情忽然起了新变化。一则得本地佛教团体护持：负责人看见我对佛法的热忱，承诺资助所有生活费，只盼我将来学成能用专业护持佛法。二则得到英国法学院录取，提供全额奖学金。住处恰好靠近念佛堂，可以一边读书，一边亲近阿弥陀佛。我心想：这大概是阿弥陀佛为我铺的一段过渡之路，便欣然接受。于是，我从医学院学生转成法律系学生。
许多人替我担忧：医学转法律会不会水土不服？对我而言，学位和事业只是“过日子”的工具；真正牵引我的，是极乐世界那条路。世间事随遇而安，能做的就去做，不会的慢慢学。外在看来，我在法律系一样名列前茅；可在心底，我始终惦念：哪一天才能真正披剃出家？
在佛教团体服务一段时间后，我发现本地几乎没有专弘净土宗的僧团，不少道场多靠外国法师支援。我想：既然深信念佛救度，那就该由我来扛这副担子。信的人不行动，难道等不信的人来做？
但是，弘法利生、劝导大众念佛，最理想的身份还是出家。若继续在家，无论医学还是法律，都要求我投入大量时间，学佛的心力只剩零碎。只有出家，才能把全部生命投向佛法。
阿弥陀佛的巧安排
不久，我听说慧净师父将要来马来西亚弘法。师父抵达的第二天清晨，我就站在师父房门口守候，想着陪师父散步。之前彼此素未谋面，也毫无联络，师父自然不认识我。
但没想到，师父看到我，脱口便说：“这么年轻就能信佛念佛，既已蒙阿弥陀佛救度，就该站出来为净土宗做事。青春正好，披上袈裟弘法，别辜负弥陀，也别辜负自己。” 这一句话，让我当场愣住——师父第一次见面，就直指出家！
回想起来，一切因缘似乎都已成熟：为了出家，我早习惯过极简生活：家中没有装饰品，不参加娱乐活动，也刻意不谈恋爱。别人忙着交往，我却主动斩断情缘。完成大学功课后，我的时间都用来看佛书、念佛、到佛堂做义工。对我来说，学校只像副业，佛法才是正业；世上再没有什么比念佛、劝人念佛更让我欢喜。
本以为出家要等毕业，甚至等几十年后退休，哪料缘分来得这么快。师父也直言：「世间不缺医师，也不缺律师，缺的是净土宗的出家弘法的法师。等几十年再出家，太迟了。现在就该考虑。」在马来西亚弘法的那几天，师父几乎逢人便鼓励我出家，连用餐前也提，一连几次，可见缘分已到。临送师父去机场时，他把手上的佛珠递给我，像是交付信物，说：「一言为定，我等你。」
弥陀护佑的旅程
回国第二天，家里恰好空无一人。我心里一动：“或许，因缘就是现在了。”出家机缘稍纵即逝，不能再等。我立刻上网买了几小时后飞往台湾的机票，随手抓起一个小书包就冲向机场——没有托运行李，也顾不上多带钱。
原打算赶在师父返台前抵达机场，谁知订票时看错日期，结果比师父早到台湾好几天！人生地不熟，口袋里仅有的现金也不多。幸好背包里塞着一本《净土宗双月刊》，封底印着道场地址。于是我就拦了辆计程车直奔道场，一路忐忑：钱若不够，就半路下车徒步去。所幸阿弥陀佛加持，车资刚好付清——随后钱包也见底了。
夜里十一点多，我抵达道场，心想若大门紧闭就只能去便利店过夜。没料到当家法师仍在等我——原来师父临行前打过电话嘱咐说：“可能会有个海外年轻人来，要好好接待。” 这才明白，阿弥陀佛已经安排好一切。
自信教人信
师父回来数日后，正好是佛诞节，我就剃度出家了。师父语重心长地勉励我说：「今天是佛诞，二千六百多年前的今天，世尊降诞於世，二千六百多年后的今天，你发心出家，继踵佛陀，承续法灯。为了佛教的法灯相传，为了众生的慧命获救，舍去了轮回的、无常的、污秽的、造罪的生活，归入了永恒的、常住的、清净的、修行的佛门。因此，今天是你一生之中最有意义的日子，也是你新生命、新生活的开始，必得诸佛欢喜，龙天护持。佛教大乘法门最重发心，所谓发菩提心、行菩萨道，因此，发心出家，住持三宝，要有担当的心，承担法门的重责大任，勇於承担，爬坡越坎，负重前行，不负重托。尤其弥陀救度的法门，更要自信教人信，鼓励大众一起念佛。」
剃度仪式虽然简单，但意义非凡。对我来说，往生极乐世界前最重要的事，就是念佛、出家、并带动更多人一起念佛。自此，我也成了师父座下最年轻的弟子。
后来机缘成熟时，我也劝说胞兄出家。蒙佛加被，兄长也顺利剃度。返回马来西亚、新加坡后，便着手建立净土道场，弘法布教；随后应众生祈请，于各地设立分会，更借现代网络之便，将净土法音广传海内外，令更多有缘得闻妙法，安心念佛。因缘牵引下，本地不少善信也随之发心出家。想到这里，我由衷欢喜：如今有心求法之人，再也不必像当年的我那般苦苦等待；但有愿者，皆可即时投身。这一切，皆蒙弥陀慈父光明摄受，方得如是圆满。
结语
把青春生命献给佛教
让阿弥陀佛作我主人
荷担如来家业 绍隆佛种
光大净土法门 普度群生
俗家难舍今已舍 佛门难入今已入
誓弘弥陀救度法 广度众生生净土
至诚祈愿：
一切有情皆能
信受弥陀救度
专称弥陀佛名
愿生弥陀净土
南無阿彌陀佛
简介
净本法师，曾就读医学系与法律系，后因深受阿弥陀佛慈悲护念的感召，因缘成熟，毅然弃学侍佛，发心出家。
多年来，法师致力于弘扬净土宗教法，所说法义深入浅出，生动诠释阿弥陀佛慈悲愿力救度众生之深义，因而深受各地莲友敬仰。众多信众因聆听法师开示，对净土法门生起坚定信心，得以安心念佛，仰靠佛力。
法师讲授的经典与论著内容涵盖净土三经、龙树菩萨《易行品》、天亲菩萨《往生论》、昙鸾大师《往生论注》、道绰大师《安乐集》、《善导大师的净土思想》以及《观经疏》等。其讲解娓娓道来，悉心引领大众深入净土门，信受弥陀的慈悲救度。
From “Medical School” and “Law School” to the Monastic Path
by Venerable Jingben
I am Ven. Jingben, a Malaysian Chinese. How did I eventually enter the Pure-Land Buddhist sangha? The story really begins when I was twenty.
Years in Medical School
Because my high-school grades were excellent, the government granted me a full scholarship to study medicine in India. I set off determined to become a doctor one day. Yet while at school I was suddenly struck by a stubborn high fever. Thinking it was just a minor illness, I took some medicine at random and lay down in the dormitory—only to stay there for three full days, hardly able to take in food or water.
On the fourth day I dragged myself to class. Seeing me totter in, the professor immediately ordered me to the hospital. The doctor measured my blood pressure and was shocked—it had fallen to a dangerous level, and he wondered how I had even managed to walk to the clinic. My head was spinning; I truly felt I could faint at any moment.
It happened to be exam season, and I actually asked the doctor if I could be discharged early to sit for the tests. He replied that any further delay would put me in the emergency room; what use were exams if my life could not be saved? I was promptly given injections, IV drips, and medication, and collapsed in a daze on the hospital bed.
A Brush With Death
That night, scenes from my twenty-year life flashed before my eyes. Terrified, I thought: “Isn’t this the ‘movie reel’ people see when they’re about to die? But I’m only twenty!”
I had encountered Buddhism before, but only on the level of reading sutras and discussing lofty concepts such as prajñā emptiness and wondrous existence. I loved “philosophizing.” Yet when life was truly at stake, none of those subtle theories helped in the slightest.
In desperation, “Namo Amituofo” suddenly came to mind, and I blurted it out. Astonishingly, the flashbacks vanished at that very instant. An indescribable peace welled up, so I kept reciting: “Namo Amituofo, Namo Amituofo…”
For the whole night I seemed to wrestle with Death. The hospital felt heavy with negative energy, and I was so weak that benevolent and malevolent spirits drifted before me—but none could harm me. As the Buddha-name continued, the images gradually faded.
When the nurse came in, it was already 4 a.m.—I hadn’t slept a wink, reciting all night long. My condition then improved miraculously. The next day I felt 70–80 percent recovered, and a few days later I was discharged.
Searching for the Meaning of the Buddha-Name
After that illness I resolved to uncover what “Namo Amituofo” truly meant. Medical coursework was heavy; often I was busy until midnight, yet no matter how late it was I opened Buddhist books, intent on finding the secret of ‘Namo Amituofo‘.
Previously I had looked down on Buddha-recitation, thinking it suited only elderly or illiterate folk; I, with higher education, ought to study abstruse texts. But when life and death were on the line, all the theories were useless—only this one phrase saved me. I realized then that mere talk is like counting money for someone else: the riches are not yours. Reciting the Buddha-name is real merit.
My studies led me to Master Shandao’s Pure-Land lineage, and I finally understood: with boundless compassion Amitabha Buddha vows to save all beings—whoever recites “Namo Amituofo,” no matter how heavy their karma, can rely on his power to be born in the Land of Bliss and forever escape samsara. To encounter such a shortcut in this life felt beyond “fortunate.”
Questions Raised in the Dissection Room
During my medical studies I often had classes in the morgue and dissection lab. Seeing shriveled bodies whose gender could no longer be distinguished shocked me awake: no matter how glorious life is, in the end only a corpse remains. What, then, is truly meaningful?
Medical school demanded grueling hours—often four hours of sleep, and during exam periods only two or three. Yet when I lay sick in bed, no professional knowledge could help. Doctors can treat disease but not destiny; they can heal bodies but not the endless suffering of sentient minds. After life upon life in the six realms—sometimes a doctor, sometimes an official, sometimes falling into evil paths—where is the end?
“A human body is hard to obtain and now I have it; Buddhadharma is hard to hear and now I hear it.” Since I had met the practice of Buddha-recitation, why not seize it? The thought sprouted like a seed breaking ground: I want to ordain!I wanted to introduce this life-saving Name to more people. My aspiration to monastic life quietly took shape in that profound realization.
A Fork in the Road
With a full government scholarship, I could graduate, become a doctor, and live comfortably—such a fine path. Yet I announced I would quit and ordain. Relatives could not understand; scholarships like this are rare in Malaysia. But I knew plainly: how could sparrows comprehend the ambition of swans? My compass no longer pointed to worldly success.
At that time neither Malaysia nor Singapore had Pure-Land monasteries. I wished to ordain but found no door, and felt lost. After much thought, only one conviction remained: since Amitabha has already saved me and my rebirth is assured, worldly gains and losses can follow conditions. I entrusted the future to Amitabha and settled in the present—“Do good and don’t ask about the road ahead.”
A Sudden Turn: From Medicine to Law
Less than two months after returning from India, things changed. First, a local Buddhist organization offered full support for my living expenses, hoping I would use my profession to serve the Dharma in future. Second, I was admitted to a British law school with a full scholarship. My residence happened to be near a Buddha-recitation centre, allowing study alongside practice. I thought: this must be Amitabha laying a transitional path for me, and gladly accepted—switching from medical to law student.
Many worried that I would struggle moving from medicine to law. To me, degrees and careers were just tools for “getting by”; what really pulled me was the road to the Pure Land. I took worldly matters as they came—do what I could, learn what I could not. Externally I still ranked near the top of the class, yet inwardly I kept wondering: when can I truly shave my head and ordain?
Serving in the Buddhist group for a time, I found almost no Pure-Land-focused sangha locally; many centers relied on visiting foreign monks. I thought: if I truly believe in Buddha-recitation and salvation, then I should shoulder this load. If believers do not act, should we wait for non-believers to?
Yet to spread Dharma and exhort people to recite the Buddha-name, the ideal identity is monastic. Remaining a layperson—whether in medicine or law—would demand most of my time, leaving only scraps for practice. Only by ordaining could I devote my entire life to Buddhadharma.
Amitabha’s Special Arrangement
Soon I heard that Master Huijing would visit Malaysia. At dawn the morning after his arrival, I stood outside his room hoping to accompany him on a walk. We had never met or corresponded; naturally he did not know me.
Unexpectedly, at first sight Master said: “So young yet able to believe and recite the Buddha-name—since Amitabha has saved you, you should step forward for Pure Land. While you are in your prime, don the robe and spread the Dharma; do not fail Amitabha, and do not fail yourself.” I was stunned—on our first meeting the Master directly urged ordination!
Looking back, the causes and conditions were ready. For the sake of ordination I had already adopted a minimalist life: no decorative items at home, no entertainment, deliberately no romance. While others dated, I severed ties. After coursework, all my time went to studying sutras, reciting the Name, volunteering at the recitation centre. School felt like a sideline; Dharma was the main line. Nothing brought me more joy than reciting Buddha and encouraging others to do so.
I had thought ordination must wait until after graduation—or even decades, until retirement. Who knew the chance would come so soon? Master was frank: “The world is not short of doctors or lawyers; what it lacks is Pure-Land monks to propagate the Dharma. Waiting decades is too late. Consider it now.” During his days in Malaysia, Master mentioned ordination to me at every turn—even before meals—clearly showing the ripeness of the karma. On sending him to the airport, he handed me his rosary as a token and said, “A word is given; it is settled. I will wait for you.”
A Journey Protected by Amitabha
The day after I returned home, the house happened to be empty. A thought arose: “Perhaps the opportunity is now.” The chance to ordain passes in a flash; I could not delay. I went online and bought a ticket for a flight to Taiwan a few hours later, grabbed a small backpack, and dashed to the airport—no checked luggage, little cash.
I meant to arrive before Master returned to Taiwan, but misread the date and landed several days earlier! Unfamiliar with the place and nearly out of money, I fortunately had a Pure-Land Buddhist Magazine in my bag, its back cover bearing the temple’s address. I hailed a taxi straight there, anxious that if the fare exceeded my cash I would walk the rest of the way. By Amitabha’s blessing, the fare emptied my wallet to the last cent—no more, no less.
Around 11 p.m. I reached the centre, thinking if the gate was locked I would spend the night in a convenience store. Unexpectedly the resident monk was still waiting—Master had phoned before leaving: “A young man from overseas may arrive; receive him well.” Only then did I understand: Amitabha had arranged everything.
Have Faith Yourself, Then Inspire Faith in Others
A few days after Master’s return, it was the Buddha’s Birthday, and I was tonsured. Master earnestly exhorted me:
“Today is Vesak, the very day the World-Honored One descended into this world 2,600 years ago. Now, more than 2,600 years later, you leave home to follow the Buddha’s footsteps and transmit the Dharma-lamp. For the Dharma’s continuity and sentient beings’ liberation, you abandon cyclical, impermanent, defiled, karma-laden life and enter the eternal, pure life of cultivation. This is the most meaningful day of your life and the beginning of a new existence, rejoiced by all Buddhas.
The Great Vehicle values the resolve to attain Bodhi and practice the Bodhisattva way. Having left home to uphold the Triple Gem, you must take responsibility for this Dharma-gate—climb slopes, cross ravines, bear the weight, and live up to the trust placed in you.
The more so with this dharma school: you must have confidence yourself, and teach others to believe and recite together.”
The shaving ceremony was simple yet profound. Before attaining rebirth in the Pure Land, nothing matters more than reciting the Buddha-name, ordaining, and rallying others to recite. Thus I became Master’s youngest disciple.
When the time was ripe, I also persuaded my elder brother to ordain; through the Buddha’s grace, he too was tonsured. After returning to Malaysia and Singapore, I began establishing Pure-Land centers and propagate the teachings. In response to requests I set up branches in various places and, using the internet, broadcast Pure-Land teachings worldwide, allowing more people to hear the wondrous Dharma and recite with peace of mind. Encouraged by these conditions, many local devotees also have join the our Pure Land Buddhist monastic path. I rejoice from the heart: seekers of the Dharma today need not wait in vain as I once did; whoever wishes can enter immediately. All this is accomplished under the radiant embrace of Amitabha, the Compassionate Father.
Conclusion
Offer youthful life to Buddhism
Let Amitabha be our guide
Shoulder the Tathāgata’s work and ensure the Buddha-seed flourishes
Magnify the Pure-Land Dharma-gate and save all beings
What was hard to give up in lay life is now relinquished;
What was hard to enter in the Buddha’s gate is now entered.
I vow to spread Amitabha’s salvation far and wide,
And lead multitudes to be reborn in the Pure Land.
May all sentient beings
Faith in, and acceptance of, Amitabha’s deliverance,
Reciting ‘Namo Amitabha Buddha’ exclusively,
And aspire to birth in his Land of Bliss.
Namo Amituofo
Introduction
Venerable Jingben initially pursued studies in medicine and law. Deeply moved by the compassion of Amitabha Buddha, he resolutely discontinued his academic endeavors and took monastic vows, dedicating himself entirely to the Buddha’s path.
Over the years, he has devoted himself to promoting the Pure Land teachings. His talks, though profound, remain accessible and vividly embody Amitabha Buddha’s compassionate spirit of unconditional salvation for all beings. Many followers around the world, inspired by his teachings, have developed unwavering faith in the practice of reciting the Buddha’s name and have found peace of mind in their practice.
Venerable Jingben’s teachings encompass a broad range of sutras and treatises, including the Pure Land Sutras, Bodhisattva Nāgārjuna’s Easy Practice Chapter, Bodhisattva Vasubandhu’s Treatise on Rebirth, Master Tanluan’s Commentary on the Treatise on Rebirth, Master Daochuo’s Collection on Peace and Bliss, Master Shandao’s Pure Land Teachings, and the Commentary on the Contemplation Sutra, among others. His explanations unfold seamlessly, guiding listeners carefully into the essence of the Pure Land path and leading them to accept and rely on Amitabha’s compassionate deliverance.
⧉ Pure Land Buddhism ⧉
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≡Website: www.plb-sea.org ≡
≡Contact: www.plb-sea.org/contact ≡
｜Namo Amitabha Buddha｜
