Clarifying Doubts About the Pure Land (II)
淨土釋疑(二)
Question 49: In the Contemplation Sutra, there is discussion of “Contemplative Buddha-Recitation” and the different levels of rebirth according to the “Nine Grades.” The Infinite Life Sutra also speaks of “womb-born” and “manifestation-born” beings. On the premise that we have faith in Amitabha’s deliverance, exclusively recite Namo Amitabha Buddha, and aspire to be born in Amitabha’s Land of Bliss; is there any way we can make greater effort during this present life?
Answer to Q49 (1 /9): If we do not fully understand this Dharma Path, we will naturally have such questions.
The Infinite Life Sutra speaks of the Three Grades, as well as manifestation-born and womb-born rebirth. The Contemplation Sutra speaks of the Three Meritorious Deeds and the Nine Grades. So why do we not discuss these teachings? It is not that we do not discuss them. It is because there is a distinction between “within the teaching” and “in relation to other teachings.”
From the perspective of “within the teaching,” the reason is that the teaching approach is different. The “Three Grades” mentioned in the Infinite Life Sutra do not mean that there are three different grades of rebirth after one is born in the Pure Land. Rather, the Three Grades refer to three different types of practitioners according to their spiritual capacities. Although practitioners have three different capacities, there is only one way to attain rebirth: recitation of Namo Amitabha Buddha in accordance with the Fundamental Vow.
When explaining the Three Grades, Master Shandao said: “The Buddha teaches that the capacities of all sentient beings are different: superior, intermediate, and inferior. According to their respective capacities, the Buddha encourages all of them to exclusively recite Namo Amitabha Buddha.”
This makes it clear that although sentient beings have different capacities, to attain rebirth, they must all exclusively recite Namo Amitabha Buddha.
(to be continued tomorrow)
第49問：在《觀經》有提到「觀想念佛」及「品位」的高低問題，《無量壽經》也有 提到「胎生」或「化生」。在信受彌陀救度，專稱彌陀佛名，願生彌陀淨土的前 提下，是不是在今生尚未往生之餘，還有一些可以再努力的部份？
答：對於我們這個法門如果沒有正確了解的話，就會有這樣的疑問。《無量壽 經》有談到「三輩」以及「化生」、「胎生」，《觀經》有談到「三福」和「九品」，那為 什麼我們不談呢？並非不談這些。為什麼？這有分「對內」和「對外」。
「對內」來講，是因為教門不同。《大經》中所談的「三輩」不是指往生之後有 「三輩」，這「三輩」的意思是指修行的根機可分為三種，雖然根機有三種，但 往生的法只有一種，就是「本願稱名」。善導大師解釋「三輩」時說：「佛說一切 眾生根性不同，有上中下，隨其根性，佛皆勸專念無量壽佛名。」這說明眾生 根機各有不同，但要往生的話，一定要專念南無阿彌陀佛。
(明天續答)
Namo Amituofo!
