Common Knowledge in the Pure Land Teaching
淨土小常識
Rebirth through Other-Power (continued)
Going one step further, it should be said that both the cause and effect of our rebirth are bestowed by Amitabha Buddha; so, they are called “other-powered dedications”. Because of Amitabha’s dedication, we receive the cause of rebirth in the present life, and realize the reward of rebirth as soon as our life ends. Hence, it is called “rebirth through other-power”.
Both the cause and effect of our rebirth are accomplished through Amitabha’s dedication, and our rebirth is entirely because of Amitabha Buddha’s power. Not even the tiniest bit of self-power is involved in the entire matter, which is why it is called “pristine rebirth through other-power. In order to differentiate rebirth through relative other-power, we call it “pristine” or “absolute”.
Some people do not understand our teaching, and criticize the fact that, even though the Pristine Pure Land School advocates rebirth through pristine other-power, practitioners assemble to participate in regular recitation practice and to study the teachings. These critics do not consider these activities as necessary if one is fully relying on pristine other-power for the achievement of rebirth.
Based upon our understanding of this issue, rebirth through pristine other-power doesn’t mean rebirth is attained without group participation in recitation practice or in learning the teachings. In differentiating other-power and self-power, our School refers to the direct cause of rebirth. It is called “self-power” if the practitioner accumulates the causes of rebirth through self-powered cultivation. If there is no reliance on self-power and only total reliance on the causes dedicated by Amitabha, it is known as rebirth through pristine other-power. So, even if practitioners participate in group recitation practice and study the teachings in class, they do not violate the concept of rebirth through pristine other-power.
(to be continued tomorrow)
127 他力往生
如果再進一步深入探討,則應該說我輩往生之因果完全來自於佛之施予,這才可稱為他力迴向;也正是由於佛之他力迴向,我輩才能夠於現生之時獲得往生之因,命終時剎那之間實現往生之果,這才能稱為他力往生。
往生之因與果皆由佛之迴向所成就,往生完全是佛力所使然,不雜我輩自力之分毫,所以才被稱為純他力往生。為了與相對的他力往生相區別,這裡的純他力往生名為絕對的他力往生。
不過有關於此,也曾有門外漢提出質疑,認為淨土宗雖然主張純他力往生,但如果仍須參加共修、聽聞教義等我輩之自力修行方能一遂往生之志,那麼便不能說是純他力往生。
其實不然,所謂純他力往生,並不是說不參加共修、不聽聞教義也可得往生。舉凡本宗所說之自力、他力,皆專就「往生之親因」(直接的原因)而言,若以自力修行、積蓄往生之親因則為自力;若毫不依憑自力、但憑彌陀之迴施而獲得往生之親因,並享受往生之果,此則為純他力往生。因此,即使參加念佛、聽聞法義,亦與純他力往生之教義絕無違背。
Namo Amituofo!
