November 15, 2024

Nov 15, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

137. General Discussion on Pure Land (continued)

If we throw away all of these traditionally biased views, and take more of an accommodating approach when reviewing the descriptions of the Land of Bliss in the Three Pure Land Sutras, we can clearly see that the Land of Bliss is an ideal place for cultivation, without any of the adverse conditions or obstructions in the human realm. It is stable and relaxed.

For example, a big source of suffering in our Saha realm is sexual lust, which can also be a big obstruction to one’s cultivation. Thus it is said that the Land of Bliss has no “women”; but, clearly it also has no “men”.

In the Land of Saha, sentient beings often hurt each other because of food and clothing; so, it is said that food and clothing come to you as you wish in the Land of Bliss. The 46th Vow says, “Bodhisattvas in my Land are able to spontaneously hear whatever Dharma teachings they may wish.” They hear them through the trees and flowers.

In the Land of Saha there are many heretical masters; but, in the Land of Bliss, all beings are sagely and sacred. You will have many Bodhisattvas of Equal Enlightenment as good companions.

In the Land of Saha people fight and murder because of money; but, in the Land of Bliss gold and jewels are everywhere. Hence, there is no point in people fighting over them.

Due to karmic obstructions, people in the Saha realm are not free to act. Our teachings and knowledge about the universe are very limited; so, it is said that, in the Land of Bliss, living beings have paranormal powers and can conveniently travel to any of the worlds in the ten directions within one thought, to hear teachings from all of the Buddhas conveniently.

Comparing the two worlds, we know the virtuous forms of the Pure Land are described for the sake of our pain and shortcomings. So, by understanding this main principle, we can appreciate the Dharma spoken by the Buddha, and not argue about the minor literal meanings of the descriptions.

(to be continued tomorrow)

137 淨土泛論 * (續上)

我們如果拋棄一切傳統的成見，用客觀諒解的眼光來檢討淨土三經對極樂世界的描寫，就可清楚地看出，說法人只是想告訴我們西方極樂世界是一個修行的好處所而已。那兒具足各種便利修行的優勝條件，而沒有任何人間的違緣和障礙，是一個安穩舒逸的理想修行道場。

例如：男女色欲為眾苦之源，為修行之主要障礙困擾，因此就說極樂世界中沒有女人（這樣當然所謂的男相亦失去意義了）。

娑婆世界的眾生，為了衣食終日辛苦互相殘害，因此就說極樂世界中衣食隨念而至。娑婆世界中，求法不易，入道無門，因此極樂世界中的樹木花草都時時在流布法音，「國中菩薩，隨其志願，所欲聞法，自然得聞」。

娑婆世界中邪師和庸師滿天飛，到處誤人，所以極樂國中盡是大德聖賢，還有許多一生補處菩薩可以時常親近往來。

娑婆界的眾生為了錢財爭鬥搶殺，因此極樂世界到處是黃金和七寶，財寶因此失去了爭搶的價值。

娑婆世界的眾生限於業力，其行動非常不自由，所接觸的教法及宇宙亦極其有限和渺小，因此極樂國的眾生就有「於一念頃能遍遊十方世界，朝禮十方諸佛的神通和便利……」。

這樣把娑婆世界和極樂世界兩相對比，就知道淨土的德相都是針對著我們的缺憾和苦痛來說的，只要能把握這個大原則，吾人就能夠瞭解佛陀說法之苦衷，不必死執文句去斤斤較量其他細目了。

Namo Amituofo!

November 14, 2024

Nov 14, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

General Discussion on Pure Land (continued)

Regarding the thirty-two marks of excellence of a male, the Buddha described what constituted a handsome appearance of a man. These thirty-two marks of excellence would have been appropriate for an Indian male.

Actually, it is better to read Amitabha’s 3rd Vow, where “the color of everyone’s body is pure gold and all are equal”, thus eliminating racial discrimination. The 4th Vow also says - “there are no differences in appearance or beauty, which eliminates all judgements of beauty and ugliness.”

Based on these two vows, there are no genders in the Pure Land. As said in the Infinite Life Sutra, “That Buddha-land, like the realm of unconditioned Nirvana, is pure and serene, resplendent and blissful. The sravakas, bodhisattvas, heavenly beings and humans there have lofty and brilliant wisdom, and are masters of supernatural powers. They are all of one form, without any differences; but, are called 'heavenly beings' and 'humans' simply by analogy with the states of existence in other worlds. They are of noble majestic countenance unequaled in all the worlds, whether heavenly or human. They are all endowed with bodies of Naturalness, Emptiness, and Infinity."

Also, the 10th Vow says, “If, when I attain Buddhahood, humans and devas in my land should give rise to thoughts of self-attachment, may I not attain perfect Enlightenment.”

This explains that people there have no thoughts of self-attachment, so they don’t care about their bodies. How could they discriminate against those in “male” or “female” bodies?

(to be continued tomorrow)

137 淨土泛論 * (續上)

至於淨土中人皆是具有三十二相的男子，我想亦無非是說大家皆形貌端正而已，三十二相是印度美男子的典型，於是就這樣套用上了。

其實，在思想上更有意義的是第三和第四願，第三願說：國中人天，悉皆金色。這是沒有種族和色類的差別，大家一律平等，因此，淨土中就絕不會有種族歧視的現象。第四願則進一步說：大家的形色相同沒有好醜，因此消除了許多不快和煩惱之因。

根據此二願去推理，淨土中人應該是無男女相的，魏譯《無量壽經》卷上明顯的說：

其諸聲聞、菩薩、天人，智慧高明，神通洞達，咸同一類，形無異狀；但因順餘方，故有天人之名。顏貌端正，超世稀有，容色微妙，非天非人，皆受自然虛無之身、無極之體。

《無量壽經》第十願說：設我得佛，國中天人，若起想念貪計身者，不取正覺。

這更說明了其國中人對身體根本無貪計之想念，身體的事情連想都不想它，還有什麼貪執、分別、男相、女相呢？

Namo Amituofo!

November 13, 2024

Nov 13, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

137. General Discussion on Pure Land (continued)

With respect to the joy of the Pure Land, it is not based on the kind of jeweled trees, jeweled ponds, heavenly music, and wonderful fragrances that we are used to experiencing. Actually, the true “joy” in the Pure Land is Dharma joy, not a joy dependent upon the kinds of matter and sounds we are accustomed to.

Apart from the delight of hearing the Dharma, Dharma joy is a kind of deeper joy that transcends all worldly joys and is known as “utmost bliss.” As said in Amitabha’s 39th Vow - “If, when I attain Buddhahood, humans and devas in my land should not enjoy happiness and pleasure comparable to that of a monk who has eliminated all of his passions, may I not attain perfect Enlightenment.”

The happiness and pleasure of a monk who has eliminated all of his passions is the wondrous joy of emancipation generated by his realization of the nature of Nirvana, which transcends all thoughts and words in the realm of relativity. This is the aim of the Pure Land teaching through the ultimate value and meaning of our faith in Amitabha and Shakyamuni. It is a most important aspect of our teaching that is always neglected in other Buddhist teachings.

Regarding the other challenge about the thirty-two marks of excellence of a male and dislike of a female body, it originates from Indian tradition and the environment of the Buddha’s time. The history of human civilization has generally been male-centered. This is a matter of fact.

Regardless of its morality or unfairness, it is our history. In male-centered societies, it's an inevitable fact that females suffer from bullying and discrimination. Please never forget that a primary focus of Shakyamuni’s teaching is the elimination of Suffering for All beings. Quite clearly women were and are included in Buddhism’s mission.

If the Buddha were to share the Dharma with Americans today, he would certainly use more egalitarian and inclusive language. Moreover, it should be noted that the Mahayana Sutras are totally different from those of earlier Buddhism. In the Mahayana teachings the Buddha strongly praises women, and gives examples of women becoming Buddhas. He also shared teachings showing that women are certainly capable of exceeding men.

(to be continued tomorrow)

137 淨土泛論 * (續上)

關於淨土之「樂」，其實根本不是什麼寶樹、寶池、天樂、妙香那一套。淨土中真正的「樂」乃是法樂而非聲色之樂。

法樂除了由聽聞法要而產生之悅樂外，還有一個更深入的超越世間一切喜樂之「極樂」，此即第三十九願所明者：設我得佛，國中天人所受快樂不如漏盡比丘者，不取正覺。

漏盡比丘所享之樂，乃證入涅槃性所生起之解脫妙樂，其樂超絕言思及分別境界，乃原始佛教所追尋之目標，具有宗教之究極價值及意義，這一點常被學人所忽略了。

關於第二個質難：淨土中盡是三十二大丈夫相及厭棄女身等，亦是因當時印度之社會及習俗環境而起。

人類的社會一向都是以男性為中心的，固不論其道德是非究竟如何，男性中心為人類歷史之主流實為不爭之事實，在男性中心之社會中，女性所受之欺淩及歧視亦是不可否認的事實，深觀世法皆苦的佛教當然不會忽略此極為普遍的大痛苦。

因此，「女身」就成為必須要解脫的對象。我想佛陀如果對1980年代的美國人說法就不會採用這種方式了。再者，許多大乘佛經都一反原始佛教的傳統看法，極力讚揚女人，女人剎那成佛的例子，及女勝於男的故事到處皆是，在密宗裡，女性之地位更是優越，幾乎有超勝男性的趨勢。

Namo Amituofo!

November 12, 2024

Nov 12, 2024

Basic Knowledge in the Pure Land Teaching

淨土小常識

137. General Discussion on Pure Land (continued)

In the Pure Land Sutras, the Land of Bliss was depicted in a manner that would have appealed to the Indian people during Shakyamuni Buddha’s time. This included: gold, seven jewels, heavenly flowers, wonderful incense, and water of eight virtues.

The Buddha always tried to present the ideal Land of Bliss in ways that would be as accurate as possible, yet still appealing to the students he was addressing. Some may feel his language is not acceptable in our present time and differing locations; and we would find beautiful trees, flowers, and green grass more desirable.

Please consider, among those who are reborn, are their feelings and judgment of beauty the same as ours? The way they thought of the seven jewels, fences, and flowers is totally different from how we do today.

Do you understand that, even though gold and treasures may not be as esteemed in our universe, they have an infinite lifespan and beauty. Actually, gold, agate, tridacna, etc. are used to describe the Pure Land’s uniqueness and wonders, which may not be considered real treasures in the human world.

It is difficult to describe the inconceivable splendor and adornment in the Land of Bliss. Repeatedly, it is said in the Pure Land Sutras, as in Amitabha’s 27th Vow: “If, when I attain Buddhahood, sentient beings should be able, even with the divine eye, to distinguish by name and calculate by number all the myriads of manifestations provided for the humans and devas in my land, which are glorious and resplendent, and have exquisite details beyond description, may I not attain perfect Enlightenment.”

Also, in the 32nd Vow: “If, when I attain Buddhahood, my land should not be resplendent, revealing in its light all the immeasurable, innumerable and inconceivable Buddha-lands, like images reflected in a clear mirror, may I not attain perfect Enlightenment.”

Limited by their language and restricted by their realm, it is difficult for a speaker to clearly describe the beauty and joy of the Pure Land to his listeners. Our realm and the Pure Land cannot be compared. So, the descriptions about the beauty and joy of the Pure Land are just expedient means, which cannot fully depict its reality. With this in mind we should be accommodating when reading the three Pure Land Sutras.

(to be continued tomorrow)

137 淨土泛論 * (續上)

淨土三經中，所描寫的極樂情況，乃對當時印度人所憧憬之「極樂」而來。黃金、七寶、天華、妙香、八功德水這一套皆印度人所極端喜愛者。

因為隨順聽眾之喜愛所以講了一大堆他們理想中的極樂和妙寶。遍地黃金和到處七寶。今天我們看來誠然有「略嫌俗氣」的感覺，遠不及富有自然生命的青樹、綠草、鮮花來得清麗宜人。

但不要忘記，往生西方的人，他們感覺及審美的官能是不是和我們一樣呢？他們所見到的七寶、欄杆、香華等與我們的黃金、七寶可能完全是兩回事！

焉知他們的黃金和七寶等不是宇宙美妙之極品，亦能生起無盡之生命活力及美感呢？其實黃金、瑪瑙、硨磲……這一套名詞只是形容其貴重及美妙而已，豈能硬指人間之實物？！

極樂世界之瑰麗莊嚴難可思議不易形容，經中一再說之，如第二十七願說：設我得佛，國中天人、一切萬物，嚴淨光麗，形色殊特，窮微極妙，無能稱量。其諸眾生，乃至逮得天眼，有能明了辨其名數者，不取正覺。

第三十二願云：設我得佛，自地以上，至於虛空，宮殿、樓觀、池流、華樹，國土所有一切萬物，皆以無量雜寶、百千種香而共合成，嚴飾奇妙，超諸天人。

局於語言及境界之限制，說法人很難對聽法人清楚地形容淨土之美和樂。我們的境界與淨土的境界畢竟是不相稱的，難以比擬的（incommensurable），因此經中對淨土之美和樂的描述，只有用一種權巧的，不得已的描述，掛一漏萬自是難免，所以我們讀淨土三經時宜活讀而不宜死讀。

Namo Amituofo!

November 11, 2024

Nov 11, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

137. General Discussion on Pure Land (continued)

Before responding to those three criticisms, let’s share some basic principles regarding Buddhist teachings:

1. “No Dharma is spoken by the Buddha in a definitive way.” It simply responds in accordance with sentient beings’ aptitudes and needs when establishing and expounding the teachings.

2. The principle of sharing a teaching in accord with sentient beings’ environment and needs, uses various expedient means to present them in ways that will most benefit them.

3. When previously used expedient means no longer resonate with those being taught, new explanations of the teachings are required.

4. The Buddha’s realm could not be imagined by human beings, so the Buddha had to replace the reality of its holistic, infinite, deep, and fathomless state in ways that would be attractive and desirable; yet, still convey as much as he felt his students could grasp. The Buddha had to accord with sentient beings’ minds, karma, aptitudes, and attachments when speaking the various Dharmas. So, it is inevitable that the Dharma, presented in a different time and place, seems a bit biased when judged by today’s standards. Thus, those beings who criticize Buddhist teachings should take into consideration the difficulties that the Buddha encountered. One ought to remember this point often.

Based on the four points above, we can answer in a fair manner when being asked about these issues.

(to be continued tomorrow)

137 淨土泛論 * (續上)

解答這三個問題之前，我想首先提醒讀者，有關佛教聖賢說法之幾項原則：

（一）佛無定法可說，是應眾生機，隨眾生需而施設法教的。

（二）因施教之原則在「隨順眾生」，故隨環境及需要而施設種種權巧方便之說。

(三）某一方便之效果發揮盡致後，必然會演進至衰敝之階段而喪失其原始作用，此時則必須有新的解釋來激發再生之作用，新的方便於焉產生。

（四）佛之境界非人類所能臆測，佛必須要犧牲其全體、無限及深邃無涯之廣大見解來將就人之有限愚蒙意識。佛必須要順眾生心，順眾生業，順眾生機，順眾生執來說法，這樣，所說之法就必然會受到種種限制和有所偏向，不能將真理之全體顯露出來，此為佛教聖賢之苦衷及其不得已處，吾人在批評佛法時，應常常牢記此點。

基於以上四點認識，我們對現代人所提出之種種質難，就可以作較公正的解答了。

Namo Amituofo!

November 10, 2024

Nov 10, 2024

Common Knowledge in Pure Land Teaching

淨土小常識

137. A General Discussion of Pure Land Teachings

The altruistic care given in Buddhism is based on the aptitudes, capacities, benefits, and needs of sentient beings; so as to provide the expedient means and appropriate teachings for each individual. In other words, for a certain group of sentient beings in the specific framework of time and space, the Buddha provides them various expedient means and different approaches to satisfy their needs.

As the times and environments change, the way of sharing the Buddhist teachings needs to be revised as well. The only exceptions are such ultimate truths as the Nature of Emptiness, the Buddha-Nature, Mere-Consciousness, etc. , which are unchanged eternal laws. All other teachings can change to accommodate the needs of sentient beings of different aptitudes. That is the reason why it says, “No Dharma is spoken by the Buddha in a definitive way.”

With this basic understanding, we can answer all of the challenges about the Pure Land teaching. Undergraduates from the USA often ask the following questions when studying the Pure Land Teachings:

1. The environment of the Pure Land, as depicted in the Pure Land Sutras, describe the ground as made from gold, and there are also jeweled trees and ponds, and celestial sounds of music, etc. These features would not be considered enjoyable nowadays, would they? If the ground is really made of gold and trees of seven jewels, these features wouldn’t seem attractive to modern Western students. They would find a green meadow more beautiful than ground covered with gold, and natural trees and flowers more fresh and lively than jeweled ones.

2. As said in the 21st Vow - “If, when I attain Buddhahood, humans and devas in my land should not all be endowed with the thirty-two physical characteristics of a Great Man, may I not attain perfect Enlightenment.” In the 35th Vow, it says, “If, when I attain Buddhahood, women in the immeasurable and inconceivable Buddha-lands of the ten quarters who, having heard my Name, rejoice in faith, awaken aspiration for Enlightenment and wish to renounce womanhood, should after death be reborn again as women, may I not attain perfect Enlightenment.” The two vows that advocate the superiority of males and discriminate against females, are no longer acceptable in today’s world.

3. It doesn’t adhere to what is known in Biology, teleology, and philosophy if there are no females in the Pure Land. What would be the meaning of male if there were no female?

(to be continued tomorrow)

137 淨土泛論

佛教的利他關切是以眾生的根性、利益和需要為前提而方便施設法要,其精神是隨順眾生的。這就是說,在某一時空內適合一類眾生所需之法,佛即以種種方便用不同的姿態而施與之。

如果時間和環境變了,說法的方式亦必須加以修正或改變,除勝義諦的道理如空性、佛性、唯心等萬古常恆之理不可改變外,其他的教法則隨眾生機,應眾生需而行各種方便的適應。「佛無定法可說」之義亦可作如是會。

有了這個基本認識我們就可以解答許多淨土宗教之質難了。美國大學生學到淨土宗的課程時,通常都有下列的疑問:

(一)淨土經中所描寫的極樂情況,例如黃金為地、寶樹寶池、天樂法音等等,今天我們看來並沒有什麼可樂之處呀?如果遍地都是黃金和七寶則毫不稀奇,無甚價值了。再者,黃金的大地哪有綠茵的草原來的可愛呢?七寶行樹也沒有天然的樹木和花草清新宜人呀!

(二)四十八願中之第二十一願:「設我得佛,國中天人不悉成滿三十二大人相者,不取正覺。」第三十五願:「設我得佛,十方......世界其有女人聞我名字,歡喜信樂,發菩提心,厭惡女身,壽終之後復為女像者,不取正覺。」這兩個願充分主張「男性優越論」蔑視女人實在不應該。

(三)淨土中人皆是三十二大丈夫相,當然都是男人,具足男根,但淨土中無女人,這不但在生物學上講不通,在哲學的目的論上亦很難自圓其說,如果沒有女人則男相究竟有何用處?有何意義?

Namo Amituofo!

November 9, 2024

Nov 9, 2024

Discussion on Excerpts from the Scriptures of the Pure Land School

淨土宗精要法語討論

06. The Infinite Life Sutra - the 11th Vow

If, when I attain Buddhahood, humans and devas in my land should not dwell in the Definitely Assured State and unfailingly reach Nirvana, may I not attain perfect Enlightenment.

06.1 Question: Nagarjuna Bodhisattva is already a “landed” Bodhisattva, why does he still aspire to be reborn in the Land of Bliss?

Answer: A Bodhisattva who reaches the seventh stage of “land of far journey” is likely to encounter the jeopardy of sinking in “emptiness”. He may sink in the concept of formless emptiness in stillness when he deeply contemplates formlessness. He thinks that there is no pursuit of Bodhi above, and no sentient beings to be delivered below, thus he cannot become a Buddha. However, with the support and reinforcement of Amitabha’s 11th Vow, he will expedite, without obstructions, to attain perfect Enlightenment and unsurpassed merit and virtues, and to to become a Buddha to deliver sentient beings if he is reborn in the Land of Bliss.

06. 《無量壽經》第十一願

設我得佛，國中天人不住定聚、必至滅度者，不取正覺。

06.1 問：龍樹菩薩這樣登地的菩薩為什麼還要發願往生極樂世界？

答：菩薩修行到七地「遠行地」，可能會墮入「七地沉空難」，由於深入無相觀，沉於無相空寂之理，上無菩提可求，下無眾生可度，不得成佛。往生極樂世界有阿彌陀佛第十一願的加持，成佛無諸障難，而且能快速圓滿無上功德，快速成佛度眾生。

Namo Amituofo!