The causes and concerns of misinterpreting the Buddhadharma and Pureland dharma
and how to gain the correct perspective.
by Master Jingzong
and how to gain the correct perspective.
by Master Jingzong
Continuing, it’s essential to also know the causes to all this misunderstanding. There are 3 areas to look into.
Having the correct perspective of the Buddhadharma and Pureland Dharma actually free us from our distorted thinking and preserve our Buddha Nature.
As long as we can be born in Amitabha Buddha's Land of Bliss, we need not worry about attaining enlightenment through understanding the other various sutras such as the Heart Sutra, The Wonderful Dharma Flower Lotus Sutra, Avatamska Sutra and so on. Rebirth in Pure Land is more of a concern than attaining enlightenment. One might have misconceived the other scriptures but because of gaining correct understanding of Pureland Dharma, you will be born in Pure Land, in there, you will naturally understand all Mahayana Vehicle scriptures. So, it’s not the biggest concern if you misconstrue the other sutras because this is the one that offers salvation.
A more superior learning method is to seek inferences from the writer’s standpoint. Very often we read scriptures plainly without inferring and this easily leads to misinterpretation. It is especially detrimental if they were Buddhist scriptures which convey the Dharma Nature 法性, “the Absolute Truth, the Underlying nature of all things”, signifying a state that is beyond all coming and going – beyond all transitory phenomena. However, when expounded in our mortal language that was invented for layman, for the purpose of differentiation, for us to make sense out of it, is incapable of demonstrating the Absolute Truth. So, is this language that we use, invented to express the true essence of things? No, it is not. Rather, it’s meant for mortal social exchanges, differentiation and analytical thinking. It’s impossible to have it express Buddha’s spoken words of Absolute Reality or Real-Suchness 實相. Hence, the language itself sets itself apart from the truth though it was for mortal man that Buddha expounded the Dharma.
Figuratively speaking, is it possible to convey Mankind’s civilization to an ant in our own language? The answer is obvious and unmistakably "No". It’s near impossible for Buddha to expound the ultimate Real-Suchness to mortal man in their native language, as the truth is transcendental or beyond the limits of all-possible experience or knowledge.
Therefore, if we were to read the scriptures literally without making inferences, metaphorically, wouldn’t we have become an ant? We must read beyond the literal text. The word “Inexpressible 不可說” is often seen in many scriptures, which obviously shows that even Buddha Shakyamuni, with his great wisdom and eloquence can’t help but resort to utter, “This is Inexpressible”, because he knew sentient beings' limited capacity for understanding.
Language is often referred to a finger pointing to the moon - depicting Real-Suchness. Then, it’s apparent that the finger is not the moon. The looker takes his vision via the pointer’s finger as the lead and along the line of sight towards the moon. Thus stopping at the fingertip would be disastrous much less overcome a wall that’s in the way along this line of sight with its destination the moon, the Real-Suchness.
However, we must not neglect the fact that each master has a systematic and unique style of teaching and practice that has a particular timeliness and special circumstances that best fit that particular time period and environment. Thus, wishfully putting together the various teachings as our own practice and self-proclaim its correctness at whim is not the proper thing to do. Those who are more discerning would immediately know that it’s not the right understanding.
- The first is textual misunderstanding : That is, understanding based more on direct literal textual interpretation than realizing the deeper meaning of the scripture, thus detracting from its true meaning. That is, to denote the scripture text entirely based on one’s own language know-how. This is the commonest of errors made by many today. As a result, a famous Buddhist figure of speech that goes “Injustice felt are Buddhas of The Three Periods if the Tathagatas’ 如來 words were understood literally”. This is not just about Buddhist scriptures that we are referring to. No worldly literature is to be read in such a manner. The choice of words and its meaning simply cannot be taken literally as there are deeper inferences in the scriptures. Therefore, do not read literally and detract from the true meaning.
- The second is verbal misunderstanding : One may not have read or developed a correct understanding of the scriptures, or even if they have read it, they may interpret it in the way accepted by the opinions of the greater majority (the perception that the majority is usually correct), a way of thinking that ordinary people tend to live by. This is likened to that of a blind leading the blind, leading eventually to assimilation of distorted understanding of the scriptures.
- The third is self-opinionated view of the scripture : This is a misunderstanding stemming from the belief in Self-Power 自力, i.e., the final salvation of one’s practice is dependent entirely on one’s own effort and not from a divine agency that is, understanding Pure land teaching by way of the Path of the Sages 聖道門 - Difficult Bodhisattva Path on Self-reliance (Self-Power) that makes definition of Buddhist principles and methods by one’s own insight. For this reason, all of what he or she sees fall under the false idea of self-reliance. If one simply obeys Amitabha Buddha’s way, there wouldn't be any misunderstanding. Hence, this misunderstanding is due to perception. This cause of misunderstanding is the most abstruse and deeply hidden one among them.
Having the correct perspective of the Buddhadharma and Pureland Dharma actually free us from our distorted thinking and preserve our Buddha Nature.
As long as we can be born in Amitabha Buddha's Land of Bliss, we need not worry about attaining enlightenment through understanding the other various sutras such as the Heart Sutra, The Wonderful Dharma Flower Lotus Sutra, Avatamska Sutra and so on. Rebirth in Pure Land is more of a concern than attaining enlightenment. One might have misconceived the other scriptures but because of gaining correct understanding of Pureland Dharma, you will be born in Pure Land, in there, you will naturally understand all Mahayana Vehicle scriptures. So, it’s not the biggest concern if you misconstrue the other sutras because this is the one that offers salvation.
A more superior learning method is to seek inferences from the writer’s standpoint. Very often we read scriptures plainly without inferring and this easily leads to misinterpretation. It is especially detrimental if they were Buddhist scriptures which convey the Dharma Nature 法性, “the Absolute Truth, the Underlying nature of all things”, signifying a state that is beyond all coming and going – beyond all transitory phenomena. However, when expounded in our mortal language that was invented for layman, for the purpose of differentiation, for us to make sense out of it, is incapable of demonstrating the Absolute Truth. So, is this language that we use, invented to express the true essence of things? No, it is not. Rather, it’s meant for mortal social exchanges, differentiation and analytical thinking. It’s impossible to have it express Buddha’s spoken words of Absolute Reality or Real-Suchness 實相. Hence, the language itself sets itself apart from the truth though it was for mortal man that Buddha expounded the Dharma.
Figuratively speaking, is it possible to convey Mankind’s civilization to an ant in our own language? The answer is obvious and unmistakably "No". It’s near impossible for Buddha to expound the ultimate Real-Suchness to mortal man in their native language, as the truth is transcendental or beyond the limits of all-possible experience or knowledge.
Therefore, if we were to read the scriptures literally without making inferences, metaphorically, wouldn’t we have become an ant? We must read beyond the literal text. The word “Inexpressible 不可說” is often seen in many scriptures, which obviously shows that even Buddha Shakyamuni, with his great wisdom and eloquence can’t help but resort to utter, “This is Inexpressible”, because he knew sentient beings' limited capacity for understanding.
Language is often referred to a finger pointing to the moon - depicting Real-Suchness. Then, it’s apparent that the finger is not the moon. The looker takes his vision via the pointer’s finger as the lead and along the line of sight towards the moon. Thus stopping at the fingertip would be disastrous much less overcome a wall that’s in the way along this line of sight with its destination the moon, the Real-Suchness.
- If we read the sutras in a literal fashion, we would be underestimating and overlooking the deeper meaning of Buddha’s spoken words recorded in the scriptures. This is the first failing brought about by reading and understanding scriptures literally.
- In the second failing, instead of taking the scriptures literally, one makes great effort to decipher Buddha’s words by himself, which is nothing but one’s own false ideas and delusion of the truth. What’s worst, to the point of proclaiming one’s understanding to be correct. This is even more catastrophic than the first failing.
- In the third failing, one knows well that he or she must not discern the scriptures literally or base all understanding on one’s own bias and false ideas of the truth. So instead, he or she makes reference to the great sages of the ages and attempts to piece together an understanding by it. This is actually incorrect and does not hold good as correct practice, and very often we see even monastics committing this error much less ordinary people. This is likened to incorporating the various teachings of sages into one understanding and practice to give authority to his own interpretation of the truth.
However, we must not neglect the fact that each master has a systematic and unique style of teaching and practice that has a particular timeliness and special circumstances that best fit that particular time period and environment. Thus, wishfully putting together the various teachings as our own practice and self-proclaim its correctness at whim is not the proper thing to do. Those who are more discerning would immediately know that it’s not the right understanding.
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