Sep 3, 2019
Master Huijing’s Short Dharma Teachings about the Contemplation Sutra
《佛說觀無量壽經》
Generally, there are three parts in the Contemplation Sutra: meditative virtues, non-meditative virtues, and Amitabha-recitation. However, in the Dissemination Chapter at the end, especially in the Text on Advice, it tells us to renounce meditative and non-meditative virtues, and return to Amitabha-recitation.
That is to say, put aside the meditative and non-meditative virtues, and advocate the exclusive practice of Amitabha-recitation. At the same time, Shakyamuni Buddha also urges Pure Land practitioners to earnestly and exclusively recite Amitaha’s name. He says, “Bear these words well in mind. To bear these words in mind means to hold fast to the Name of Amitabha Buddha.”
So, there is a meaning of “renouncing and advocating” in the Contemplation Sutra, which also means “from unreal to real” (the threefold meaning of “building, revealing, and renouncing”) It is just like the Threefold Analogy of the Lotus Flower in the Tientai School, explaining the relationship between the two teachings of “origin” and “tracking”, and the two teachings of “real” and “expedient” in the Lotus Sutra.
(to be continued tomorrow)
《觀經》的內容大略可以分為三部分:「定善」、「散善」與「念佛」。可是最後〈流通分〉的地方,尤其是到了「付囑文」,是「捨定散,歸念佛」,也就是把定善跟散善擱在一邊,而標舉出專稱彌陀佛名;同時殷切的勸勉淨土行人要「專稱彌陀佛名」,這個就是所謂的「好持是語,持是語者,即是持無量壽佛名」。
所以《觀經》有「廢立之義」,亦即有「從假入真」的「施、開、廢」三義。就像天台宗以「蓮花三喻」來解釋《法華經》的「本跡二門」與「權實二教」的關係。
Namo Amituofo!
