Important Knowledge in the Pure Land Teaching
淨土小常識
177. Aspiring to Be Born Is Itself Being Born (1 /4)
The Amitabha Sutra states:
“If there are those who: have already made the vow, who now make the vow, or who will in the future make the vow, to be born in the land of Amitabha Buddha; all such persons will attain non-retrogression with respect to Anuttara-samyak-saṃbodhi. In that land, they have already been born, are now being born, or will be born.”
Master Tanluan, in his Commentary on the Treatise on Rebirth, says: “Those who aspire to be born will all attain birth.”
1. The Three Vows and the Three Births
The sutra presents three kinds of vows: “have already vowed,” “now vow,” and “will vow.” It further speaks of three kinds of birth: “already born,” “now being born,” and “will be born.” It then exhorts us by saying: “If there are those who have faith, they should make the vow to be born in that land.”
The meaning is clear. Whoever aspires to be born will certainly be born. Not a single one will be omitted!
(1) According to the Immediate Context of this Sutra
“Already vowed” refers to those who, having heard Shakyamuni Buddha’s two prior exhortations in this sutra, have already aroused the aspiration for birth.
The first exhortation comes after praising the adornments of the Pure Land and declaring: “Sariputra! When beings hear this, they should vow to be born in that land.”
The second comes after explaining the method for birth — “ by exclusively reciting Namo Amitabha Buddha, one immediately attains birth.” Then Shakyamuni Buddha says: “Sariputra! Seeing this benefit, I speak these words. If there are beings who hear this teaching, they should vow to be born in that land.”
Now “vow” means to arouse the aspiration at this very moment. “Will vow” means to arouse the aspiration at some future time.
In short, at any time within the scope of this sutra, whoever gives rise to the aspiration to be born in Amitabha’s land will certainly be born — without exception.
(to be continued tomorrow)
177 願生即生 (1/4)
《阿彌陀經》說：「若有人已發願，今發願，當發願，欲生阿彌陀佛國者，是 諸人等，皆得不退轉於阿耨多羅三藐三菩提；於彼國土，若已生，若今生，若 當生。」
曇鸞大師《往生論註》說：「願往生者，皆得往生。」
一、三願三生
經文舉三願——「已發願，今發願，當發願」，而說三生——「若已生，若今 生，若當生」，接著勸「若有信者，應當發願，生彼國土」，意思是只要願生必定 往生，沒有一個不往生的。
（一）如果從本經來說，「已發願」，指經過前面釋尊兩次的勸導已經發起 願生心。
第一次是在讚歎完極樂依正莊嚴之後，說「舍利弗！眾生聞者，應當發 願，願生彼國」。
第二次是在說明往生極樂的方法「執持名號，即得往生」之後，接著說 「舍利弗！我見是利，故說此言。若有眾生，聞是說者，應當發願，生彼國 土」。
「今發願」，指現在當下發起願生心；「當發願」，指當來某個時候發起願 生心。也就是圍繞本經內容的任何時候，發起願生阿彌陀佛國的心，都必定 往生，無一遺漏。
Namo Amituofo!
