Common Knowledge in Pure Land Teaching
淨土小常識
122. Two Kinds of Dharma Bodies (Dharmakaya)
(continued)
“One Suchness” is a realm of absoluteness and non-differentiation, transcending all relative phenomena and forms, inconceivable and ineffable, even the name “One Suchness” doesn’t fully describe it.
“One Suchness” is the wording used to describe the Dharma Body of Dharma Nature, which has no fixed form or shape; so, it cannot be accurately perceived or expressed in words.
However, if it is not expressed in words, how can Amitabha Buddha deliver ordinary beings who can only recognise any form of existence by comparing and contrasting in the world of relativity. In other words, if Amitabha Buddha always dwells in the state of the Dharma Body of Dharma Nature, how can ordinary beings clearly and accurately know Amitabha Buddha is a Buddha who delivers sentient beings. If we cannot correctly know about Amitabha Buddha, how can we have faith in him?
Faith is established based on correct recognition. Thus, it is necessary to give a personalized name to the Dharma Body of Dharma Nature - Amitabha Buddha with infinite life and infinite light, which is the Dharma Body of Expediency.
(to be continued tomorrow)
122 二種法身(續)
前文提到,一如是真如法性之異名,一表示絕對之義,如表示無差別之義,那麼一如便是絕對無差別之真理。一如既然是絕對之境界,那麼便自然超越所有的事象與形狀,也超越所有的言辭與思慮。
絕對之境界完全超越相對的、有差別的青黃赤白等事象與大小長短等形狀,這一點自不待言,但言辭也是相對的和有差別的,而一如是使用任何言辭都無法表達的。一如既然是無法用言語表達的、離言之境界,所以說到底連一如這個名詞也是勉強說之。
不僅如此,就連我們的思慮分別也是相對的、有差別的,因此應該說一如是與任何思慮分別都不相容的、絕慮的境界。所以在這裡也只是將無相無形、絕慮絕言之境界假名為一如。而與此一如之絕對的境界相一致、相契合的便是法性法身,因此說「法性法身者,無色亦無形,故心思不及,言語道斷。」
但如果一直處在超越一切言辭與思慮、無法言說、離於分別的境界中,那麼阿彌陀佛便無法救度我等相對的、有差別的、以思慮分別為本性的凡夫。展開來說,如果阿彌陀佛始終處於法性法身的狀態,我等凡夫便無法清楚地、正確地認知阿彌陀佛是怎樣的救度眾生的佛,而且如果我等沒有辦法正確地認識佛,那麼便無法生起真正的信仰,畢竟真正的信仰是要以對所信仰的對象清楚地、正確地認知為基礎的。因此法性法身才現形示名,成為人格意義上的、光壽無量的阿彌陀佛,這便是方便法身。
Namo Amituofo!
