Clarifying Doubts About the Pure Land (I)
淨土釋疑(一)
Question 22 :
Answer continued (2 /3):
Master Shandao also explained: “‘Namo’ is faith and aspiration; ‘Amitabha Buddha’ contains the merit and virtues given to those who have faith and aspiration.” From this perspective too, we all recite the six-character phrase.
If in certain circumstances one cannot recite the six characters fully, that does not depart from Amitabha’s 18th Vow, because the phrase is mutually inclusive. If, due to particular situations, reciting the six-character phrase feels inconvenient, then reciting four characters or two characters is equally effective.
Even if one cannot vocalize the phrase at all, the very mental state at that moment is still embraced by Amitabha’s light. As Master Daochuo wrote in the Collection on Peace and Bliss, the sutras say that if a person at the time of death cannot recite the Name; but, knows there is the Land of Bliss and Amitabha’s deliverance, that person will still be reborn in the Pure Land.
Some who normally recite “Namo Amitabha Buddha;” but can only utter “Namo” before passing away, are still reborn. Others, in sudden peril, try to cry out “Amitabha Buddha;” but, only manage to say “A” are still saved. Thus, whether two characters or four characters are recited, they are both Amitabha himself. Even before we finish reciting, Amitabha already knows. “Though the mouth has not yet spoken, the Buddha already knows.” Even before we ask, he has already prepared for us; even before we are aware, he has already given to us.
In Taiwan, when greeting someone or answering the phone, people often use the four-character form, as it feels more natural in daily speech. I myself also greet others this way. However, in my own recitation, whether sitting or while walking, I recite the six-character phrase( Namo Amitabha Buddha).
Yet in truth, “Amitabha” (two characters), Amitabha Buddha(four characters), and Namo Amitabha Buddha(six characters) all contain the same inconceivable virtues.
22問
續答 (2 /3):
同時，善導大師也解釋：「南無」就是信與願，「阿彌陀佛」就是信願者的功德。從這個解釋來講，我們都稱念六字名號。
如果六字名號在某種情形之下稱念不完整，當然也沒有離開阿彌陀佛第十八願，因為它是互相融通的。如果在某種狀態下想稱名，而覺得六字名號在那種情理之下比較不順，那麼稱念四字、二字也一樣。甚至不稱名，當下的那種心理狀態也可以。因為不離開彌陀攝取的光明。
所以，道綽禪師的《安樂集》就引用佛經說：一個臨終的人，在臨終的時候不能念佛，可是知道有極樂世界、有彌陀的救度，這種眾生照樣往生極樂世界。
有的人臨終念「南無阿彌陀佛」，「南」念出來，後面的字還沒念出來，他就往生了；有的人在臨終危急的時候，念「阿彌陀佛」，「阿」的聲音剛出來，下面三個字還沒有念出來，立刻就逢凶化吉了。所以，二字、四字都是阿彌陀佛本身，因為你還沒有念的時候，阿彌陀佛就知道了，「口雖未言而佛已知」，我們還沒有要求的時候，就已經為我們準備好，我們還不知道的時候，就已經送給我們了。
在臺灣，與人家打招呼，或者是打電話，往往都是四個字，因為在臺灣，招呼或者電話什麼的，都是念四個字，比較平常，所以，我也以平常人的習慣念四個字。可是，我自己念，是念六個字，靜坐也好，走路念佛也好，都念六個字。
不過「彌陀」本身兩個字就是六個字，四個字也是六個字，兩字、四字通通是彌陀本身，不可思議就在這裏。
(明天待續)
Namo Amituofo!
