Important Knowledge in the Pure Land Teaching
淨土小常識
172 - The Dharma of Removing Suffering and Affliction ( continued 2/7)
First, looking at the text of the sutra : “suffering and affliction” refer to what the sutra calls “the karmic offenses of birth-and-death accumulated over five billion kalpas.” The method for eliminating them is the contemplation of the lotus throne. Thus, Master Shandao explains in The Meaning of Meditative Virtues in his Commentary on the Contemplation Sutra:
“If one can simply abide in the mind and focus it on contemplation, the suffering of karmic offenses will be eliminated.”
“Abiding in the mind and focusing it” means fixing the mind upon the single object of the lotus throne and contemplating it. “ The suffering of karmic offenses will be eliminated” means removing the karmic obstructions of suffering accumulated over five billion kalpas of birth and death. Therefore, from the surface meaning of the sutra text, the “Dharma for removing suffering and affliction” refers to the practice of contemplating the lotus throne.
However, the Buddha’s hidden intent is to focus on Amitabha Buddha’s body suspended in midair, that constitutes the true “Dharma for removing suffering and affliction.” This is because, the moment Shakyamuni Buddha finishes saying that he will “clearly explain the Dharma for removing suffering and affliction,” Amitabha Buddha immediately appears. Master Shandao explains this in The Meaning of Meditative Virtues:
“The transformed lord of the Saha world directs contemplation toward the West in order to save sentient beings. The Compassionate Honored One of Peace and Bliss, knowing their feelings, casts his image over the Eastern realm. Thus, the consent of the two Honored Ones and their response are in perfect accord.”
The principle lies here: when Shakyamuni Buddha consents to expound the “Dharma for removing suffering and affliction,” Amitabha Buddha responds by immediately appearing. If one reflects more deeply, one realizes that the intent of the two Buddhas is identical—to save suffering beings through the Fundamental Vow of Amitabha-Recitation. Therefore, from the perspective of the Buddha’s hidden intent and inner aspiration, the “Dharma for removing suffering and affliction” refers precisely to Namo Amitabha Buddha.
(to be continued tomorrow)
172 除苦惱法 (續 2 / 7)
先從經文來看，苦惱就是經文所說的「五萬億劫生死之罪」，而消除的方 法就是華座觀法。所以善導大師在《觀經疏．定善義》中註釋說「但能住心緣念 ，罪苦得除」。
「住心緣念」是住心於華座一境加以觀想的意思；而「罪苦得除」 就是除去五萬億劫生死苦惱的罪障。所以從經文的表面看，除苦惱法指的是 「華座觀」的觀法。
但從佛的密意來說，住立空中的佛身，才是「除苦惱法」。因為當釋尊說要 「分別解說除苦惱法」時，話剛說完，阿彌陀佛就現身了。善導大師《定善義》 解釋說：「娑婆化主為物故，住想西方；安樂慈尊知情故，則影臨東域。斯乃二 尊許應無異。」
道理就在這裡。釋尊一答應（許）要解說「除苦惱法」，阿彌陀佛 就應聲（應）而現。如果深一層思考，就能知道二尊的意旨是一致的，就是要 以弘願念佛救度苦惱群萌。所以說從佛之密意、內心的意願而說，「除苦惱法」所指的就是南無阿彌陀佛本身。
Namo Amituofo!
