Sep 20, 2019
Master Huijing’s Short Dharma Teachings about the Contemplation Sutra
《佛說觀無量壽經》
(continued)
In the two fascicles in the Contemplation Sutra, it talks about meditative and non-meditative virtues from the beginning to the end. These are the thirteen contemplation and the Three Meritorious Deeds in nine levels. Why does Shakyamuni Buddha advise Ananda to “hold the Name” at the end, rather than contemplating the Buddha? Master Shandao explains: It is perceived that, given [Amitabha] Buddha’s Fundamental Vow.
“To be perceived” means “Shaykamuni Buddha’s reference to Amitabha Buddha”, “referring the Contemplation Sutra to the Infinite Life Sutra” and “guiding meditative and non-meditative virtues to Amitabha-recitation in the 18th Vow”. Perceiving from here to there, one will understand the original wish, original mind, original intention, and original vow of Amitabha Buddha. It urges sentient beings to always exclusively recite Amitabha’s name, not to dedicate the meditative and non-meditative virtues for rebirth. The original intent of Shakyamuni Buddha to speak the Contemplation Sutra extensively is also: It is perceived that, given Amitabha Buddha’s Fundamental Vow, the Buddha’s underlying wish is that sentient beings recite Amitabha’s name single-mindedly.
《觀經》上、下兩卷,從一開頭到最後都是在講定善和散善,也就是十三觀和三福九品,為什麼最後釋迦牟尼佛卻付囑阿難尊者「持名」而不是觀佛?善導大師解釋:是「望佛本願」來看的。
釋迦牟尼佛望阿彌陀佛,《觀經》望《大經》,定善散善望第十八願的念佛,這叫作「望」。從這裡來看那裡,才曉得阿彌陀佛的本意、本心、本懷、本願,是要眾生一向專稱彌陀佛名,不是要眾生迴向定善、散善;而釋迦牟尼佛廣說這部《觀經》的本意,也是「意在眾生,一向專稱,彌陀佛名
Namo Amituofo!
