析論聖嚴法師「帶業、消業都生淨土」之詮解

民國69-73年間，佛教界有「帶業往生或消業往生彌陀淨土」之論諍，起因是藏密行者陳健民主張以「消業往生」說取代傳統「帶業往生」說，由於涉及傳統信仰權威與教義詮釋問題，引起當時淨土行者的不滿與責難，各界議論、商榷的文章也陸續出現。聖嚴法師長期且持續關注此議題，並引為其淨土教學之一環，從最初認為是兩造知見執著之問題而不予爭論，轉為接受陳健民的部份主張，繼而融合傳統「帶業」之說與陳健民「消業」之說，提出自己「帶業、消業都生彌陀淨土」的主張，認為「多消少帶最可靠」，勉勵大眾行菩薩道，「修淨業往生彌陀淨土」。又雖然「定業不可轉」，但藉由觀世間無常放下執著，進一步能「心空業消」了無罣礙，自心淨土自然呈顯則彌陀淨土生而無生。本文研究成果是：得知聖嚴法師從顯教淨土三經的內容和密教行者各自的修證經驗，以及大小乘經典本身教理不盡相同等方面，來說明他對「帶業往生」、「消業往生」二說之見解，其中很明顯的，具有調和二說之色彩，但有時他又會因材施教的，分別採行傳統淨宗古德提倡的「帶業往生」、陳健民「消業往生」的說法，間或採用禪宗「心空業消」的心法，來實際為信眾現實人生的問題與困惑提出解決之道，並提倡「提升人的品質，建設人間淨土」之理念，來幫助大眾儘可能的多消業、少帶業，以期將來能夠往生西方彌陀淨土和更高的蓮花品位。

關鍵字

聖嚴法師；陳健民；帶業往生；消業往生；彌陀淨土

並列摘要

From 1980 and 1984 there appeared around Buddhism circles a dispute about ＂who, those died with sinful Karma or those without sinful Karma, could enter the Amitabha Buddha’s Pure Land?＂ It started with replacing the traditional saying of ＂die with [good, sinful, doubtful, etc.] Karma＂ by the one ＂die without [sinful] Karma,＂ which was advocated by Tibetan Buddhism gymnosophist Chen, Cheng- Ming. Due to the reason that it’s involved with the questions of traditional authority of faith and the interpretation of doctrines, it raised the dissatisfaction and condemnation of people who believed in Pure Land. Moreover, discussions and disputed sayings from all Buddhism sects began to appear one after another. Master Sheng Yen has been continuously paying attention to this issue and introduced it as one of his Pure Land teaching. He had at first contemplated the disputation without criticizing, and then turned to accept part of the opinions from Chen, Cheng-Ming. Master Sheng Yen had incorporated the traditional ＂with [sinful] Karma＂ and Chen, Cheng-Ming’s ＂without [sinful] Karma＂ into his own theory— ＂with or without [sinful] Karma one would enter [the Amitabha Buddha’s] Pure Land.＂ He had believed that ＂dying without or with less [sinful] Karma is more reliable＂ and encouraged the public ＂to practice pious Buddhism to enter Pure Land with pure Karma.＂ Moreover, though he believed ＂inherited Karma can’t be changed,＂ one would still ＂clear his Karma＂ by letting go the cling to life. Thus, one’s heart would appear as Pure Land. The results of this thesis are as following: I conclude that Master Sheng Yen had gained his opinions on ＂die with Karma＂ and ＂die without Karma＂ through his study of scriptures about Pure Land and the practice experiences by other buddhists, and the different principles from greater and lesser vehicle doctrines. It’s obvious that Master Shen Yen has acted as a mediator of the two theories. But sometimes he’d preach accordingly by adopting the theory of the traditional ＂die with [sinful] Karma＂ theory, which is proposed by the founder of Pure Land sect of Buddhism, and that of Chen, Cheng-Ming’s ＂die without [sinful] Karma.＂ Additionally, sometimes he even adopts the Zen’s theory of ＂clear Karma with clear mind＂ in order to actually propose some solutions for a believer’s problems. He also advocated the idea of ＂enhancing human quality and creating a Pure Land on earth＂ to help the public to clear as much sinful Karma and bring as less sinful Karma as they can so that they can enter the Buddhism Pure Land and reach a higher lotus level in the future.