Wonderful Metaphors in the Pure Land School
淨土宗妙喻
4. Five Metaphors describing how Amitabha’s Compassion and Wisdom Expressed through the Inhibition and Embrace of Amitabha’s Deliverance By Master Huijing
A question that often baffles Pure Land practitioners is, according to Amitabha’s Fundamental Vow, will the Buddha save evil beings who have committed the five gravest transgressions or slandered the correct Dharma? The 18 th Vow (the Fundamental Vow) in the Infinite Life Sutra assures the rebirth in Amitabha’s Land of Bliss of all those who recite Amitabha’s name and aspire to be born there. This obviously covers ANYONE, even if he is guilty of an offense and even if the offense is serious.
Yet, there is a provision in the 18th Vow that says: “except those who commit the five gravest transgressions or slander the correct Dharma.” However, in the Contemplation of Infinite Life Sutra, the passage regarding rebirth for those in the lowest level of the lowest grade says that, “even the most iniquitous sentient being who has committed the five gravest transgressions can still attain rebirth in the Land of Bliss, as long as he has a change of heart when he is about to die and recites the name of Amitabha.” With each recitation of the Buddha’s name, the evil karma of the five gravest transgressions and the suffering they will receive as retribution, are eliminated then and there.
Why are those who commit the five gravest transgressions “excluded from rebirth in the Pure Land” in the Larger Sutra; but, “embraced and delivered” in the Contemplation Sutra? How can we reconcile this inherent contradiction in the two sutras and have a correct understanding of their true meaning?
According to Masters Tanluan and Shandao, the provision in the 18th Vow that says “excepted are those who commit the five gravest transgressions or slander the correct Dharma” is for pre-emptive purposes. The ultimate intention of the pre-emptive approach is not just to prevent those wrongdoings; but, to embrace and deliver those who commit those grave offenses once and for all.
As we can see, Amitabha adopts the twin approaches of “compassion” and “wisdom” in saving sentient beings. Both are part and parcel of Amitabha’s deliverance. If sentient beings are permanently forsaken or banned from being rescued once they commit the grave offenses mentioned above; or, if Amitabha Buddha is not powerful enough to deliver them, wouldn’t the so called “great compassion and great kindness of the Buddha’s mind”, or the reference to the Buddha’s ability to bring happiness and eradicate sufferings, be mere rhetoric?
It is exactly the eradication of grave offenses and the rebirth of those who slander the correct Dharma that reveals the power of Amitabha’s vow and the perfectly flawless completion of his Buddha Mind. Wholesome and unwholesome retribution, resulting from our good and evil karma are things created in our minds.
Whether or not we can ascend to gain rebirth in the Pure Land or fall into the wretched realms of reincarnation depends on the power of Amitabha. Amitabha’s vows are inconceivable, and his power unfathomable. Below are some metaphors to show how Amitabha delivers sentient beings through his infinite compassion and wisdom. He does this by embracing them lovingly and warning them to avoid committing grave offenses.
4. 攝抑二門,悲智雙運之妙喻5則 - 釋慧淨
犯五逆謗法之極重罪人,彌陀本願救與不救?《無量壽經》「第十八願」說不論任何人,當然就是不論有罪無罪、罪輕罪重,只要他念佛,願生極樂,就必定往生極樂,可是五逆與謗法除外。但是《觀無量壽經》下品下生卻說,造了五逆極重罪的惡人,在臨終的時候若能回心念佛,也能夠往生極樂世界,當下滅除五逆的因與五逆的果報。
同是五逆,《大經》說 「唯除」,《觀經》卻是「救度而攝取」,這種彼此相違、矛盾的經文, 到底如何會通與理解? 依曇鸞大師、善導大師的解釋, 第十八願所講的「唯除五逆,誹謗正法」的「唯除」,是就抑止角度來講 的,抑止的最終目的不在抑止,而是為了攝取、救度,所以,抑止本身並不是永遠的抑止。攝取也好,抑止也好,都是阿彌陀佛的救度,阿彌陀佛就是這樣以 「慈悲」與「智慧」的雙重運作來救度眾生。如果一旦犯了五逆或是謗法,就永遠被捨棄不獲救度的話,或者佛沒有力量救度我們的話,那麼所謂的大慈大悲的佛心,或是拔苦與樂的力量,豈非就全變成是空談了?重罪消滅,逆謗得生,正顯彌陀,佛心佛力,圓滿不缺,徹底無遺。善之與惡,苦樂在心;升之與沉,淨穢由佛;佛願叵測,佛力絕思。
下面用幾則比喻顯明彌陀的攝抑二門,悲智雙運救度之法。
Namo Amituofo!
