Common Knowledge in the Pure Land Teaching
淨土小常識
Two Kinds of Deep Faith
Master Shandao says in his Commentary on the Contemplation Sutra, “ The Tathagata shared these sixteen contemplative teachings for mortal ordinary beings and not for sagely beings of the Great and Small Vehicles.”
He also says, “‘Deep mind’ is the mind of deep faith. There are two kinds:
The first kind of determinant deep faith: We are iniquitous ordinary beings subject to endless rebirths. Since time immemorial, we have died and been reincarnated, without accumulating any of the causal conditions to leave the cycle of rebirth.
The second kind of determinant deep faith: Amitabha Buddha embraces and receives all sentient beings with his 48 Vows. There is no need for doubt or anxiety, we are certain of rebirth [in the Pure Land] with recourse to the power of his vows.”
He also says, “This deep mind is as indestructible as a diamond, and does not succumb to those with different views, teachings, understandings, or practices.” This indicates that the Contemplation Sutra is a scripture spoken for ordinary beings about the methods for attaining rebirth in Amitabha’s Pure Land.
“Deep faith in aptitude” indicates that a sentient being deeply understands he has absolutely none of the qualities or capacity to leave the cycle of birth-and-death. This causes him to give up his reliance on self-power in ending birth-and-death. It is just like a poor farmer in a rural area who has no money to travel a great distance to a big city; so, he has to abandon the idea.
“Aptitude” refers to the one to be saved and delivered, and “teaching” is the power of the Buddha’s Vow that can save and deliver. “Aptitude” means the one that can change and act, while “teaching” is the principle that is unchanged and certain. These two are matching and interrelated.
“Teaching” refers to assured rebirth with recourse to the power of the Buddha’s Vow. It is just like sailing, where the entire body weight of the passenger is supported by the ship. We have to entrust ourselves to Amitabha Buddha for rebirth. Amitabha has comprehensive and absolute other-power.
(to be continued tomorrow)
128 二種深信(一)
善導大師《觀經疏》說: 如來說此十六觀法,但為常沒眾生,不干大小聖也。
又說: 言「深心」者,即是深信之心也,亦有二種:
一者決定深信:自身現是罪惡生死凡夫,曠劫以來常沒常流轉,無有出離之緣。
二者決定深信:彼阿彌陀佛四十八願,攝受眾生;無疑無慮,乘彼願力,定得往生。
復說:此心深信,由若金剛,不為一切異見、異學、別解、別行人等之所動亂破壞。
顯示《觀經》是一部為凡夫開說往生彌陀淨土之法的經典。
「機深信」所要表達的是深信自身是不具有出離因緣之眾生,是於出離輪迴、解脫生死全無任何能力之眾生,從而使我們捨棄依靠自力修行了脫生死的想法。
這就如同某位鄉下貧窮的蓮友想要前往朝拜位於長安的祖庭,但因家中並無足以充作其旅費之用的錢財,而且也負債累累,於是其前往長安的想法便只得作罷(自己完全無力,絕對無力)。
被救度之眾生被稱為「機」,而能救度的佛之願力則被稱為「法」。機含有能變、能動之義,法則具有一定、不變之義;為了與能動、能變之機相對應,才將一定、不變的佛之願力命名為法,因此,深信佛之願力才被命名為「法深信」。
「法深信」之相是深信乘佛願力,定得往生。乘是乘託之義,如同乘船、乘車時將自身全體重量完全交予船或車;法深信亦是如此,深信佛之願力,將自身往生極樂之大事完全交託於阿彌陀佛(彌陀完全有力,絕對有力。即完全他力,絕對他力)。
Namo Amituofo!
