A Discussion on Excerpts from the Scriptures of the Pure Land School
淨土宗精要法語討論
29. The Contemplation Sutra - the Three Kinds of Meritorious Actions of Pure Karma (continued)
Question 29.2 : What is the relationship between the Three Meritorious Practices and Amitabha-recitation?
Answer:
Generally, there are three levels of understanding:
(1) The Three Meritorious Practices and Amitabha-Recitation: the former are the common or universal causes, while the latter is the special cause.
The Three Meritorious Practices (Three Blessings) are referred to as the “true cause of pure karma of the Buddhas of the Three Times.” They serve as the universal path both for Buddhas to establish Pure Lands and for sentient beings to attain rebirth in them.
Amitabha-recitation is the “right karma for assured rebirth”, established in Amitabha Buddha’s vows during his causal stage.
The Three Meritorious Practices are difficult to uphold, and many beings may not be capable of adequately practicing them; Amitabha-recitation is easy, and applies universally to beings of all three roots (high, medium, and low capacities).
(2) Before exclusively practicing Amitabha-recitation, the Three Meritorious Practices lead one to it.
Directing the Three Meritorious Practices toward rebirth is easier to believe, whereas attaining rebirth solely through Amitabha-recitation is harder to accept. Therefore, the Three Meritorious Practices function as an expedient means to encourage sentient beings to develop faith in Amitabha-recitation.
Upon hearing that one can attain rebirth by transferring the merit of one’s own good deeds toward birth in the Pure Land, many people readily believe it. Through this, they diligently accumulate wholesome roots and dedicate them to rebirth. However, as their understanding of the Dharma deepens, they come to realize that their own virtuous roots are far from sufficient. As a result, they gradually turn to Amitabha-recitation practice.
Through the “Threefold Mind” (sincere mind, deep mind, and the mind of aspiration and dedication), the Three Meritorious Practices are contained within the Name of Amitabha Buddha, thus becoming part of the karma of rebirth through Amitabha-recitation.
(3) After committing to exclusive Amitabha-recitation, the Three Meritorious Practices are contained within Amitabha-recitation.
When a practitioner gains a deeper understanding of Amitabha’s all-encompassing compassion, the purpose and origin of the Land of Bliss, and the true meaning of His Name, they will naturally dedicate themselves solely to the practice of Amitabha-recitation.
Any Three Meritorious Practices or other good deeds that are performed in accord with circumstances are done spontaneously. Within, the practitioner aspires for all beings to be reborn in Amitabha’s Pure Land.
With the firm conviction that rebirth and Buddhahood are assured, such a practitioner encourages others and joins in Amitabha Buddha’s universal deliverance of all beings.
Thus, even the smallest virtuous acts are enveloped within the exclusive recitation of Namo Amitabha Buddha, becoming one with it. Outside of Amitabha-recitation, no separate merit or goodness is sought.
29. 《觀經》三福淨業
29.2 問：三福與念佛是什麼關係？
答：大致有三重。
(1)三福與念佛，一為通因，一為別因。三福是「三世諸佛淨業正因」，是諸 佛建立淨土和眾生往生諸佛淨土的通途；念佛是阿彌陀佛因地誓願所設定往 生極樂淨土的「正定之業」。三福難，或有眾生不堪行持；念佛易，三根普被。
(2)專修念佛以前，三福為導歸念佛。三福迴向往生易信，念佛即得往生難 信，所以，三福是勸令眾生信入念佛的前方便。聞說迴向自身所修三福求生 極樂即可得生，多數人容易相信，由此勤積善根，迴向淨土；然而隨著對佛法 的深入瞭解，越來越覺得自身善根遠遠不夠，於是轉而追蹤念佛。三福由三 心迴向，以佛名義，歸入念佛，而成往生業。
(3)專修念佛以後，三福歸入念佛，念佛含攝三福。當行者進一步瞭解彌陀 的徹底悲心、極樂的建立本末、名號的真實意義，自然會專修念佛；隨緣所行 三福諸善，皆是自然，內心祈願一切眾生共同往生極樂；心知往生成佛是必定 之事，自信教人，匯入阿彌陀佛普救眾生的事業當中，點滴之善皆納入念佛， 成為一體，念佛之外不見餘善功德。
Namo Amituofo!
