Common Knowledge in Pure Land Teaching
淨土小常識
Two Kinds of Deep Faith (continued)
As said above, the main point of the two kinds of deep faith is to abandon self-power and rely on other-power; but, it doesn’t mean that the two kinds of deep faith arise at the same time. It means, when a sentient being deeply believes he has no causal conditions that will enable him to leave Samsara, he will be open to accepting Amitabha’s offer of assured rebirth through relying on that Buddha’s power. Simply speaking, he deeply believes any sentient can be assured of rebirth through the Buddha’s deliverance.
As it is said, “ All sages, in the Lesser or Greater vehicles, and all people with heavy and light karmic offenses, can EQUALLY return to the Sea of the Great Treasure and become Buddhas through Amitabha-recitation”. Their faith in being enabled to return home is the same. The two kinds of deep faith are applicable for both ordinary and sagely beings. It is similar to saying that, those ordinary and sagely beings who commit heavy offenses and slander the Dharma, can be reborn through their dedication and aspiration to be reborn in the Reward Land of Amitabha Buddha. (provided that they have the two kinds of deep faith)
It is also said, “the Reward Land accomplished through the power of Amitabha’s vow, cannot be reached by relying on one’s own mind and practices. All sages of the Lesser and Greater vehicles have to entrust themselves to the power of Amitabha’s Fundamental Vow for rebirth”. Thus, no matter how long they cultivate their self-powered practices, they must ultimately abandon “self-power”, and rely on “other-power” if they want to be reborn in the Reward Land of Amitabha. It is just like going to Beijing from Taipei. No matter how far you can walk, you must eventually abandon the land route, and sail on a ship to cross the sea.
Master Shandao taught the ordinary beings in his era, and said they did not possess the causal conditions needed to leave Samsara. In contrast, sacred beings possess the aptitude, yet still commit offenses. Hence, their aptitude alone is insufficient.
121 二種深信 (續)
如前所述,二種深信的要點在於捨棄自力、歸投他力,所以雖言二種,但卻並不意味著有兩種不同的心同時生起,而只是深信無有出離之緣的我等眾生一旦乘托佛力則必得往生。簡言之,即深信不論何等眾生都一定會蒙佛救度。
如言「大小聖人、輕重惡人,皆同齊歸入選擇大寶海,念佛成佛」,既然是說「皆同齊」,那便說明歸入之信相唯有一味,所以二種深信應該通於凡夫與聖人。如「凡聖逆謗齊迴入」之言也與這一句意趣相同。這就說明,不論是凡夫還是聖人,如果想要往生阿彌陀佛之報土,那麼便必須具足二種深信。
所謂「願力成就之報土,自力心行不能到,大小聖人皆共同,唯托彌陀本願力」,阿彌陀佛之報土是憑自力之心行絕對不可能往生的,所以不論是經過多久時間積累修行的聖者,如果想要往生阿彌陀佛願力成就之報土,都必須拋棄自力,乘托阿彌陀佛之他力。這就好像有人從台北出發,想要前往北京,那麼不論此人腳力如何超出常人,他都必須放棄步行,改為乘船。
但善導大師主要是在教導與其同時代的的凡夫,所以只要說「自身現是罪惡生死凡夫」,無有出離之緣的理由也就明瞭了,但聖者畢竟不是不停造作罪惡之機,所以這條理由與聖者並無關係。
Namo Amituofo!
