Clarifying Doubts About the Pure Land (I)
淨土釋疑(一)
Question 18
Some people say that when the Contemplation Sutra states “if one arouses the
Three States of Mind, one can attain rebirth,” this refers to having only aspiration (vow) but no practice. Could you please give some guidance on this?
Answer:
When we exclusively recite Namo Amitabha Buddha, all three— faith, aspiration, and practice —are perfectly and fully contained, without the slightest lack.
The statement about “aspiration only, without practice” comes from scholars before the Tang dynasty who studied the Treatise on the Mahayana and explained the Contemplation Sutra from that perspective. To correct this mistaken view, Master Shandao, in the first fascicle of his Commentary on the Contemplation Sutra (the section on “Profound Meaning”), gave a detailed explanation. His main point was to explain what is contained within Amitabha’s six character Name; that it already encompasses faith, aspiration, and practice.
● “Namo” means “taking refuge, entrusting oneself.” To entrust oneself is faith—faith in and acceptance of Amitabha’s vow of salvation. At the same time, it also encompasses aspiration and dedication of merit. Thus, within “Namo” are both faith and aspiration.
● “Amitabha Buddha” represents the practice of the one who takes refuge.This becomes the merit and virtue of the one who entrusts. It means that Amitabha, through his vows and practices, has already embodied all merits within his six syllable Name. When we give rise to the heart of “Namo,” Amitabha immediately transfers his merits to us.
Where then is this merit contained? Entirely within the six syllables of “Amitabha Buddha.” Thus, the one who says “Namo” naturally contains within that act “Amitabha Buddha.” In this way, faith, aspiration, and practice are all fully present; and rebirth is certain.
This is why the teaching of “even ten recitations” is not dependent on our own power ; but, on the six-syllable Name itself. Without these six syllables, no other name can bring about rebirth.
18問：有人對《觀經》講的「發三種心，即便往生」，認為這是只有願、沒有行， 請師父開示。
答：
我們所稱念的六字名號當中，是信願行通通圓滿具足、毫無欠缺的。
剛才問的「唯願無行」，那是唐朝之前學習《攝大乘論》的學者，以《攝大乘論》 的觀點來解釋《觀經》，善導大師為了糾正這個錯誤觀點，就在《四帖疏》第一 〈玄義分〉裏面詳細地說明，他主要的說明是對這六字名號的解說。他解說這 六字名號就是具足信願行的：
「南無阿彌陀佛」：「南無」就是歸命，歸命就是信，歸順於彌陀救度之敕命，信 順彌陀的救度，所以，「南無」就是信順，就是歸命。同時，也是發願迴向，所 以「信」與「願」都在裏邊。
「阿彌陀佛」這四個字，就是歸命者的行，也就是歸命者的功德。意思就是：阿 彌陀佛發願修行，將這功德完全容納在「南無阿彌陀佛」裏面，使我們眾生能 夠發出「南無」的心，一旦發出「南無」的心，阿彌陀佛本身就以他的功德迴施 給這種眾生。
那麼，功德在哪裡呢？都在「阿彌陀佛」這四字裏面。所以「南無」的眾生，自 然有「阿彌陀佛」在裏面。這麼來講，信、願、行就通通具足了，有願、有行，所 以沒有一個缺少，因此必定往生。
所以，「乃至十念」能夠往生極樂世界，不是靠我們，是靠六字洪名。如果沒有 這六個字的話，我們隨便念一個東西的名號，能往生嗎？不能往生。
Namo Amituofo!
