A Discussion on Excerpts from the Scriptures of the Pure Land School
淨土宗精要法語討論
14. The Infinite Life Sutra - the Reward for Virtues is Nirvana
That Buddha’s Land is pure, serene, wondrous, and joyful. It is equivalent to the realm of Unconditioned Nirvana. All of its Sravakas, Bodhisattvas, celestial, and human beings have exceptional wisdom, and thoroughly, penetrating supernatural powers. They are all of the same appearance; but, in order to accommodate other realms, they are referred to as ‘celestial and human beings.’
Their countenances are refined, transcendent, and extraordinary. Their complexions are exquisite, neither celestial nor human. They are all endowed with natural, immaterial bodies, and unlimited forms.”
Question 14.1:
In the Infinite Life Sutra, those who are reborn in the Land of Bliss are sometimes called celestial and human beings, and sometimes called Sravakas and Bodhisattvas. What accounts for the differences in these terms?
Answer: The external appearance and internal virtues of all sentient beings in the Land of Bliss are the same; but, they are not Buddhas. This is because there can only be one Buddha in charge of each Buddha-land. In the description in the Sutra, when talking about enjoyment in the Pure Land, they are called celestial beings. Those of Shakyamuni’s followers who have renounced worldly desires are called Sravakas; and those who practice to realize enlightenment for the benefit of others are called Bodhisattvas.
The passage, “in order to accommodate other realms”, means that the original status before rebirth has been retained when describing or addressing them. Master Tanluan said in his Commentary on the Treatise of Rebirth, “ References to “Sravakas” signify those who come from elsewhere to be reborn in the Pure Land.
Their original name “Sravaka” has been retained. Consider Sakra, Lord of the Devas, who used to be surnamed Kausika when he was born as a human. Later, although he became a celestial lord, Shakyamuni Buddha still addressed him as Kausika, so people would know his origin. This is a similar example.”
14. 《無量壽經》果德涅槃
彼佛國土,清淨安穩,微妙快樂,次於無為泥洹之道。其諸聲聞、菩薩、天人,智慧高明,神通洞達,咸同一類,形無異狀;但因順餘方,故有天人之名。顏貌端正,超世稀有,容色微妙,非天非人,皆受自然虛無之身、無極之體。
14.1問:《無量壽經》稱謂往生極樂之後的眾生,一會兒稱天人,一會兒稱聲聞,一會兒稱菩薩,到底是什麼?
答:極樂眾生外相與內德與佛無異,但不是佛,因為一個佛土只能有一尊佛。在經文的描述中,宣說所受快樂時稱為天人,勸發出離之心時稱為聲聞,讚歎利他之德時稱為菩薩。
又,「因順餘方」,沿用往生前的稱謂。曇鸞大師《往生論註》言:「如言『聲聞』者,是他方聲聞來生,仍本名故,稱為聲聞。如天帝釋,生人中時姓憍尸迦,後雖為天主,佛欲使人知其由來,與帝釋語時,猶稱憍尸迦,其此類也。」
Namo Amituofo!
