Chapter 9 The Original Meaning of the Name -By reciting the Name, one will attain a rebirth
第九章 名號本義 稱名必生
1.The meaning of Namo Amitabha Buddha
‘The Name’ refers to ‘Namo Amitabha Buddha’. The meaning of the six syllables Name ‘Namo Amitabha Buddha’ and the functions of the Name enable the man who recites Namo Amitabha Buddha to attain a rebirth in the Pure Land of Amitabha Buddha with certainty.
一、南無阿彌陀佛之義
「名號」就是「南無阿彌陀佛」。這「南無阿彌陀佛」六個字本身所具有的含義，本身所具足的功能，就是使得稱念南無阿彌陀佛的人必然往生阿彌陀佛的淨土。
(1) the different understanding on ‘Namo Amitabha Buddha’
（一）對「南無阿彌陀佛」的不同理解
As it is said in the Chinese Proverb, ‘by looking at the Name we understand the meaning.’ When we look at a name, we can imagine its meaning. In the Buddha Dharma, it is thus said, ‘The Name reveals its meaning.’ A Name is able to reveal its meanings. For instance, when we say water, we know it can relieve thirst. When we talk about rice, we know it can relieve hunger. Generally speaking, the feature of any name carries certain meanings. As such we can understand what it is trying to show.
成語說「顧名思義」，看見一個名字，就想到它的意思；佛法說「名以詮義」，名字能夠詮釋一定的義理。比如說到水，就曉得可以解渴；說到飯，就曉得可以充饑。總之，任何一個名相，都詮釋了一定的含義，讓我們能夠知其所指。
Talking about “Namo Amitabha Buddha’ the six syllable Name, what are we thinking of when we see the Name? There are so many meanings. Everyone understands in accord with his learning on the Buddha Dharma which can either be profound or shallow. For example, the multitude of people in the society see the six syllables and they do not even know how to recite. He might say ‘Nan Wu A Mi Tuo Fo’, interpreting wrong as ‘No Amitabha Buddha in the South.’ Some might look at the six syllables Name and say nothing, as they look only without recognizing the words. It is equivalent to not seeing. Those who have a little knowledge on the Buddha Dharma might look at the words and say, ‘Oh, this is the Name of a Buddha.’ They do not understand its profound meanings. The scholars who study the Dharma would say, ‘Oh, this is the direct translation of the Indian Language.’ Those who have good roots will feel that the six syllables are very secretive. They do not understand the meaning. They only feel secretive, with a feel of awe and respect. This is their understanding of the six syllables Name. Some feel that the six syllables Name reveal the working of cause and effect, rewards and retributions.
那麼，「南無阿彌陀佛」六個字，我們看到之後能想到什麼呢？這就很多了。隨著大家對佛法瞭解的深淺不同，各有自己的認識。比如說社會上的人，他看見這六個字，念也不會念，他就念「ㄋˊㄢˊㄨ 阿彌陀佛」，甚至錯會為「南方沒有阿彌陀佛」。也有的人看見這六個字木訥訥的，熟視無睹，看到就像沒看到。稍微瞭解佛法的人一看，「哦，這是一尊佛的名號」，也沒有更深入的理解。研究學問的人看了，「哦，這是印度話的音譯」。有些善根的人，會覺得這六個字很神秘，是什麼他不清楚，但是他感覺很神秘，有一種敬畏感：對六字名號，他就認識這麼多。也有人認為這句六字名號就代表一種因果報應。
In my home town, may they believe in the Buddha or not, they will say Amitabha Buddha on encountering a good or a bad situation. This is what they say:
Good men reap the rewards, follows by ‘Amitabha Buddha!’ Bad men are punished with the retribution and end with ‘Amitabha Buddha!’ In their mind, Amitabha Buddha represents the rewards and retributions of causes and effects. Still, there are many people who are comforted by the words ‘Amitabha Buddha’ as it is a form of seeking for a blessed reward. ‘Please protect me, Amitabha Buddha’, seeking for peace and protection. So, we can see that every man interprets Namo Amitabha Buddha differently.
在我的老家，不管信佛不信佛，不管好事壞事，都會念一句阿彌陀佛，好人得好報，「阿彌陀佛！」惡人遭惡報，也「阿彌陀佛！」在他們心中，這句阿彌陀佛就代表因果報應。還有很多人，「阿彌陀佛」對他們來講，就是一種安慰，一種福報追求，「阿彌陀佛保佑我」，保佑平安。可以講，對這句南無阿彌陀佛的認識，人人所見不同。
So, is this type of understanding in coherence with the actual meanings and functions of Namo Amitabha Buddha? The answer is uncertain. If you truly want to understand, you must study the Sutras and the explanation of the Patriarchs.
那麼，這樣的認識，是否就是南無阿彌陀佛本身所具備的意義和功能呢？這就不一定了。若想如實瞭解，就要研學經典和祖師的解釋。
A man who practises the Pure Land Dharma Door should have a more profound understanding of this Name. By looking at the words, he knows that these are the words to attain a rebirth. But this understanding is still very shallow. He might feel that ‘these six syllables are not enough to attain a rebirth. I need to add in my other practices.’ Or, he feels, ‘I must reach a certain state of pure mind’, or ‘I must be able to recite Namo Amitabha Buddha at my death bed. Then I can be sure of a rebirth. Now I am reciting but maybe this is not enough.’ So, the men who seek for rebirth might have more profound understanding of the Name, knowing that they are connected to the attainment of a rebirth. But it is still incomplete.
修學淨土法門的人，對這句名號的瞭解應該說比較深入了，看見這六個字，就知道這六個字是管往生用的。不過，這種認識還不夠透徹。他也許會覺得「光這六個字還不夠，還要加上我其他的修行」，或者「我要達到某種淨心境界」，或者「臨終的時候只要念出一句，肯定可以往生；現在念或許還不足」。所以，願往生的人雖然對於這句名號的認識比一般人深入多了，知道是跟往生有關係，可是，還是不夠圓滿。
For the Zen meditator, he is contemplating ‘who is mindful of the Buddha’. There is no connection with the attainment of a rebirth.
至於參禪的人，他參「念佛是誰」，那就與往生不相關了。
(2) The original meaning of Buddha’s Name—It enables the Amitabha reciter to attain a rebirth with certainty
‘Namo Amitabha Buddha’ is known as the Magnificent Name of Myriad Virtues. From the Sutra of Immeasurable Lifespan, the six syllables Name of Namo Amitabha Buddha is described thus: Even with the wisdom and eloquence of the Buddha Sakyamuni, that he continues to praise the virtues of Amitabha Buddha continually for a great Kalpas, throughout the days and nights without taking a rest, he will still be unable to fully describe the full Merits of Amitabha Buddha. There is no end to his praise. The ancients have thus said, ‘The whole of the Great Sutra Treasury are the footnotes of the six syllables Name.’ From here we can see the content of the six syllables Name is indeed most profound, too expansive, ineffable, inconceivable. But, for us, once we know that a rebirth is confirmed by reciting Namo Amitabha Buddha and we recite, it means that we understand the root core of this Name, the content of the Name. For instance, a baby does not understand the great love of his mother, he only needs to lay in his mother’s embrace and suck the milk of his mum. So, we recite Namo Amitabha Buddha to attain a rebirth is inclusive in the Original Vows of Amitabha Buddha. The provisions of merits and virtues of attaining a rebirth is fully contained in the Buddha’s Name. This is the Great root, the Great Origin.
（二）名號本義——使得稱念的人必定往生
「南無阿彌陀佛」稱為萬德洪名。若論「南無阿彌陀佛」六個字，《無量壽經》說，即使釋迦牟尼佛以佛的智慧辯才，一個大劫日夜不休地宣說讚歎，也宣說不盡，讚歎不盡。古德說，一大藏經都是六字洪名的註腳。可見六字名號的含義實在是太深，太廣；不可說，不可思。不過，對我們來說，知道「稱名必生」而念南無阿彌陀佛，也就知道了名號的根本含義。比如嬰兒不知道母愛有多偉大，只要依偎在母親懷裡吮吸母乳就可以了。所以，我們的念佛往生，都在阿彌陀佛的本願當中；往生的功德資糧，這句名號本身已經具足了：這是大根大本。
The merits and virtues of attaining a rebirth is not from our side, the side of living beings. We do not discuss on our side, whether our effort is profound or shallow, our root potential is supreme or inferior, our merits and virtues are big or small. Our attainment of a rebirth relies totally on Amitabha Buddha’s Original Vows, His Name.
往生的功德不是在我們眾生這一邊。功夫的深淺，根機的上下，功德的大小，都不在這一邊論；完全靠阿彌陀佛的本願名號。
At the causal ground, Amitabha Buddha has thus brought forth the Vows, ‘You recite my Name and if you cannot attain a rebirth, I will not accomplish Buddhahood!’ It means that his Name at the Fruition Ground should be replete with the functions for those who recite his Name, who wish to attain a rebirth to attain a rebirth in the World of Ultimate Bliss. Only then his Vows can be realized. On the contrary, if the Buddha’s Name itself does not possess such a function, does not contain such meanings, then, the Vows of Amitabha Buddha are fake. So, from the source of the six syllables Name, from the Original Vows of Amitabha Buddha, the original meaning of the Name is to enable the reciters of the Name to attain a rebirth with certainty.
阿彌陀佛因地誓願說：「你稱念我的名號，若不能往生，我就不成佛！」也就是說，他果地的名號必然具足使得稱念、願生的人都能往生極樂世界的功能，他這個願望才能實現。反過來說，如果名號本身不具足這樣的功能，沒有這樣的含義，那麼，阿彌陀佛的誓願也就虛假了。所以，從六字名號的來源，從阿彌陀佛的本願來講，名號的本義，就是使得稱念名號的人必定往生。
(3) The Proper Enlightenment of Amitabha Buddha and the attainment of a rebirth by living beings are accomplished at the same time.
In the Original Vows, it is thus stated, ‘On my attainment of Buddhahood, if living beings in the ten directions…cannot attain a rebirth, I will not certify to the Proper Enlightenment.’ ‘When the merits and virtues for living beings in the ten directions to attain a rebirth is accomplished, only then I will accomplish the Proper Enlightenment. If I Dharmakara Bhikshu cannot accomplish the merits and virtues for all the living beings to attain a rebirth in the World of Ultimate Bliss, I will not accomplish the Proper Enlightenment!’
（三）彌陀正覺與眾生往生一體成就
本願說「設我得佛，十方眾生……若不生者，不取正覺」，「十方眾生往生極樂的功德成就了，我才成就正覺；如果十方眾生往生極樂的功德我法藏比丘不能為他們成就，我就不成正覺！」
The matter on the accomplishment of Proper Enlightenment by Dharmakara Bhikshu is directly related to our attainment of rebirth. His attainment of Proper Enlightenment is for the sake of our rebirth, all the living beings in the ten directions. In the Pure Land Dharma Door, there is a special term, that is, ‘The attainment of a rebirth(potential) and the Proper Enlightenment (Dharma) are of the same body. The potential and the Dharma share the same body.’ Our attainment of a rebirth is accomplished together with Amitabha Buddha’s Proper Enlightenment.
‘When I Dharmakara Bhikshu has accomplished the Proper Enlightenment, the attainment of a rebirth by living beings in the ten directions are accomplished at the same time.’
法藏比丘把他成正覺這件事情，和我們的往生直接掛鉤，他的正覺就是為了我們十方眾生的往生。這在淨土法門裡有一個名詞，叫作「往生正覺，機法一體」。我們的往生，和阿彌陀佛的正覺是一體成就的。
「我法藏比丘成正覺了，十方眾生的往生同時成就。」
If any living being of the ten directions cannot accomplish a rebirth, definitely, Dharmakara Bhikshu would be unable to certify to Proper Enlightenment. He must first make sure that the merits and virtues of living beings in the ten directions to attain a rebirth is accomplished before he can accomplish the Proper Enlightenment. Actually, the merits and virtues for living beings in the ten directions to attain a rebirth in the Pure Land constitute the certification of Proper Enlightenment by Dharmakara Bhikshu. If there is a living being who is left out, he will not be able to accomplish the Proper Enlightenment.
如果十方眾生的往生有一個不成就，則法藏比丘斷然不能成正覺。必須先完成十方眾生的往生功德，他才成正覺。實際上法藏比丘是以十方眾生往生淨土的功德，構成了自己的正覺；若有一個眾生遺漏在外，他是不能成正覺的。
Has Dharmakara Bhikshu accomplished Buddhahood? In the Sutra teachings it is said that Dharmakara Bhikshu has already accomplished Buddhahood ten Kalpas ago: ‘He has already accomplished Buddhahood for ten Kalpas.’
法藏比丘現在有沒有成佛呢？經典裡講，法藏比丘已經成佛十劫了：「成佛以來，於今十劫。」
Dharmakara Bhikshu has already accomplished Buddhahood. Please do not think this way, ’It is only he who has accomplished Buddhahood.’ He has accomplished Buddhahood, that is Dharmakara Bhikshu has already certified to the Proper Enlightenment. At the same time, he has also accomplished the attainment of our rebirth. If your attainment of a rebirth is not accomplished, he is unable to accomplish Buddhahood. He has already accomplished Buddhahood and you must not think this way, ‘The accomplishment of Buddhahood by Dharmakara Bhikshu has nothing to do with me. He has become Amitabha Buddha and I am still the mundane wanderer here.’ If this is your understanding, Amitabha Buddha is indeed accomplishing Buddhahood in vain.
法藏比丘成佛了，大家不要覺得「只是他成佛了」，他成佛了，固然是成就了法藏比丘的正覺，同時也是成就了我等的往生。如果你的往生不成就，他是不能成佛的。他成佛了，你不要認為「法藏比丘成佛，與我無關。他成他的阿彌陀佛，我還是這裡一個流浪的凡夫」，如果這麼理解，阿彌陀佛就白成佛一場了。
Namo Amitabha Buddha the six syllables Name is rightly explained as the Proper Enlightenment of Amitabha Buddha on one side. All of us know this, ‘Namo Amitabha Buddha! Dharmakara Bhikshu has accomplished Buddhahood. The six syllables Name is the Fruition Name of Amitabha Buddha when he is certified to Proper Enlightenment.’
On the other side, it is thus read, ‘Oh, this is the attainment of a rebirth for us.’
The two are of the same body. Only one is very distinct while the other is not so distinct. If the Proper Enlightenment of Dharmakara Bhikshu is not our attainment of a rebirth, then this is not Namo Amitabha Buddha. So, the Name Namo Amitabha can be read from two sides: One side refers to the Dharmakara Bhikshu’s Name at the Fruition Ground when he accomplishes the Buddhahood. This Name only comes forth when he becomes a Buddha. On the other side, it refers to our attainment of a rebirth. Where is our attainment of a rebirth? Our attainment of a rebirth is inside the six syllables Name ‘Namo Amitabha Buddha.’
「南無阿彌陀佛」六個字，正面讀起來是阿彌陀佛的正覺，我們都知道：「南無阿彌陀佛！法藏比丘成佛了，這六字名號是阿彌陀佛的正覺果號。」反面讀起來，「哦，這是我等的往生」——二者是一體的，不過一個明顯，一個不明顯。如果說只是法藏比丘的正覺，不是我等的往生，那就不是南無阿彌陀佛了。所以，這句六字名號具有兩面：一方面是法藏比丘成佛的果地名號，他成佛了，才有這句名號；另一方面就是我們的往生。我們的往生在哪裡？往生就在「南無阿彌陀佛」六個字裡。
From where do we seek for a rebirth? From the Name Namo Amitabha Buddha. There is no rebirth other than the six syllables Name, Namo Amitabha. As it is said, ‘If they cannot attain a rebirth, I will not certify to Proper Enlightenment.’—The Proper Enlightenment of Dharmakara Bhikshu is our attainment of a rebirth. Amitabha Buddha has given us the six syllables Name means that he is bestowing upon us the merits and virtues of attaining a rebirth. If we were to look for a rebirth in our mind, that we cultivate this, we practise that… All these are with no rebirth! As it is described in the Shurangama Sutra on how we try ‘to steam the sand to get rice.’ You are very hardworking, making a great fire until the temperature is so very high, you are still cooking the sand. When you open up the cover, it is still a pile of sand, no rice.
我們求往生，從哪裡求？就從六字名號裡求，六字名號以外沒有往生，所謂「若不生者，不取正覺」——法藏比丘的正覺就是我們的往生。阿彌陀佛把六字名號給我們，也就是把往生功德惠賜給我們。如果在我們自己心裡找往生：我這樣修，那樣修……通通沒有！這就像《楞嚴經》所說的「蒸沙求飯」。你很用功，加大火，溫度燒得很高，但是煮的是一堆沙，那麼，鍋蓋一揭開，還是一堆沙，沒有飯。
For the sake of seeking a rebirth, you have put in lots of effort diligently. But if you do not recite Namo Amitabha Buddha, it is still the sand of mixed cultivation, mixed practices. You do not have the merits and virtues of the Buddha’s Name, the rice. You are denied of a rebirth! So, we must recite Namo Amitabha Buddha. In this Buddha’s Name, there is our rebirth.
為求往生，你再勇猛修行，如果不念佛，都是雜行雜修的沙子，沒有名號功德的米飯，往生無分哪！所以，我們要念南無阿彌陀佛，這句名號裡有我們的往生。
Everyone should understand this: Dharmakara Bhikshu has already accomplished Buddhahood. This means that our attainment of a rebirth is also accomplished. This is not accomplishing other things. When we look at the six syllables Name ‘Namo Amitabha’, we should know this is my attainment of a rebirth. This is the evidence on the merits and virtues of my attainment of a rebirth. The evidence is clear and distinct. Once we can understand this, we are truly ‘listening to the Buddha’s Name.’ We are listening rightly and we understand the meaning of the Buddha’s Name, Namo Amitabha Buddha.
大家要明白：法藏比丘成佛了，就是成就了我們的往生，不是成就別的。看到「南無阿彌陀佛」六個字，就要曉得：這是我的往生。我往生的功德證據，明明白白地在這裡。這樣理解，就是「聞其名號」，正確地聽聞、理解了阿彌陀佛名號的意義。
2. An explanation of the six syllables
(1) An introduction
From the ancient time until now, Great Master Shandao has given the best explanation on the six -syllables Name：
‘Namo’ carries the meaning of giving up one’s life to the Buddha, bringing forth the Vows and the transference of merits. ‘Amitabha Buddha’ is his practice. Because of such meanings, the attainment of a rebirth is confirmed.
二、六字釋
（一）引文
從古到今，對「南無阿彌陀佛」名號的解釋，以善導大師的「六字釋」最為經典：
言「南無」者，即是歸命，亦是發願迴向之義；
言「阿彌陀佛」者，即是其行：
以斯義故，必得往生。
The six syllables are explained in two parts: ‘Namo’ and ‘Amitabha’. The conclusion: the attainment of a rebirth is confirmed. So, the conclusion we derived from Namo Amitabha the six syllables Name is ‘the attainment of a rebirth is confirmed.’
把這六個字分為「南無」與「阿彌陀佛」兩節解釋，得出的結論是：「必得往生」。所以「南無阿彌陀佛」六個字的結論就是「必得往生」。
(2) Commenting on ‘it means at other times’
This passage comes forth from the situation below: During the time of Great Master Shandao, many people have misunderstood the teaching of the Contemplation Sutra at the lowest position of the inferior grade. A man who has committed the heavy sins of five rebellious only recites Namo Amitabha Buddha ten times and he has managed to attain a rebirth in the World of Ultimate Bliss. Most people cannot accept this type of principles, this interpretation. They are standing at the angle of cultivation by self-effort, holding on to this concept, ‘We should perfect the precepts, concentration and wisdom and put our greed, hatred and delusion into extinction before we can put an end to births and deaths. A man who has committed the gravest sins of five rebellious acts has managed to recite Namo Amitabha Buddha ten times and attain a rebirth. How could this be possible?’
（二）破斥「別時意」
這段文的來歷是這樣的：在善導大師的時代，很多人對《觀經》的下品下生有誤解。一個造作五逆重罪的人，臨終只是念了十句佛號，居然往生極樂世界去了！這樣一種教理教義，一般人很難接受。他們站在自力修行的立場上，認為「圓滿戒定慧，息滅貪瞋癡，這樣才能了生死。一個造作五逆重罪的人，只念了十句佛號就能往生，這怎麼可能呢？」
They cannot accept this. They cannot accept this teaching yet it is taught by the Buddha. So, standing at the angle of general path Dharma Door, they give this explanation which is known as the ‘the meaning at other time.’ In the Contemplation Sutra, the man from the lowest position of the inferior grade has only managed to recite the Buddha’s Name ten times. He does not have any cultivation at all. The Buddha said that he has attained a rebirth in the World of Ultimate Bliss. This cannot be true. This is only the encouragement of the Buddha to comfort us. Actually, he cannot attain a rebirth. He has only planted a good cause. In the many future life times, when he has finally accumulated enough merits and virtues, only then he can attain a rebirth.
他們不能接受。不能接受，但又是佛講的，於是，他們就站在通途法門的立場，給出自己的解釋，叫作「別時意」：《觀經》下品下生的人，只念了十句佛號，什麼修行都沒有，佛說他往生極樂世界，但這不是真的，是一種鼓勵、安慰的話，其實他是不能往生的，只是種了一個善因，來生來生來生，哪一生修行到功德累積夠了才能往生。
The reasons they give: The man at the lowest position of the inferior grade only ‘vows to attain a rebirth but he has no practice.’ He is pressurized by the sufferings of the hell that he has the vows to seek a rebirth. But he has no cultivation. He only uses his mouth to recite Namo Amitabha Buddha ten times. Anyway, this is not considered a cultivation. Since he only vows to attain a rebirth without any practice, he cannot attain a rebirth. This is because in all cultivation, we must be ‘replete with vows and practice.’ An accomplishment can be achieved when we are replete with vows and practice. For instance, we want to go to Beijing but we stay put here. Can we arrive at Beijing? The answer is negative. This is known as only ‘vows with no practice.’
他們的理由是：下品下生的人「唯願無行」，他被地獄之苦逼迫，願生心是有的，但是他沒有修行。他只不過用嘴巴念了十聲南無阿彌陀佛而已，無論如何這個算不上修行。既然唯願無行，就不能往生，因為任何修行都必須「願行具足」，願與行都要具備才能成就。比如想到北京，卻不動步，那能不能到北京呢？不能，這叫「唯願無行」。
With the vows only and no practice this is only empty vows. So, he cannot attain a rebirth. When will he attain a rebirth? He has to wait until certain future life when he has managed to accrue enough merits and virtues, only then he can attain a rebirth.
只有願，沒有行，就是空願，不能往生。什麼時候往生呢？等到未來某一世，修行功德累積得足夠了，才能往生。
For example, we give a man one cent as the modal. We say, ‘You have this one cent, you will be able to bring in more money. You can earn a thousand cents.’ But you cannot get a thousand cent now. You must slowly accumulate it to earn the one thousand cents. This is the same in Amitabha recitation. The man at the lowest position of the inferior grades has recited Namo Amitabha Buddha ten times. He cannot attain a rebirth now. He must gradually accumulate the merits until he has perfected his practice. Only then, he can attain a rebirth. This type of explanation is hindering the practice of the Pure Land Dharma Door. Many people look at this type of explanation and they stop reciting Namo Amitabha Buddha.
好比拿一枚錢給一個人作本錢，說：「你有這一枚錢，就可以發大財，可以賺一千枚錢。」但不是現在就能得一千枚錢，是慢慢積累，最後賺一千枚。念阿彌陀佛名號也是如此，下品下生念這十句，現在不能往生，慢慢積累，等到行持圓滿，才可以往生。這樣的解釋，當時對淨土法門起了很大的阻礙作用，很多人看見這種解釋就不念佛了。
Great Master Shandao has said that this type of explanation is ‘harming oneself and others. It is truly harmful’！Not only that he himself loses the great benefits of attaining a rebirth, he has misled the living beings. The harm is very great. Great Master Shandao is the revelation of Amitabha Buddha. He has written the Primal Teachings on the Contemplations in order to rectify this mistake, this misunderstanding. As it is said, ‘An authentication for the past and present.’ This is one of the contents which is authenticated by Great Master Shandao. The ‘explanation on the six syllables’ is to break down the wrong interpretation of ‘the meaning at other times.’ He has explained that the attainment of a rebirth is ‘accomplished in the present lifespan.’ Not only that it is accomplished in this lifespan, in fact, it is accomplished in the present recitation.’
善導大師說，這種解釋「自失誤他，為害茲甚」！不但自己失去往生大利，還誤導了眾生，危害很大。善導大師是阿彌陀佛示現，撰寫《觀經疏》就是要糾正錯解、誤解，所謂「楷定古今」，這就是善導大師楷定的內容之一。這段「六字釋」，就是破斥「別時意」的，說明往生淨土是「當生成就」；不僅是「當生成就」，而且是「當念成就」。
The core teaching of ‘it means at other times’ gives explanation on this crucial point, that is at the instant of Amitabha recitation, the merits and virtues of vows and practices are not perfect. So, he cannot attain a rebirth. He must accrue the merits and virtues until a certain standard that he has fulfilled the vows and practices, only then he can attain a rebirth.
「別時意」的核心、要點是說：念佛的當下，願行功德不具足，所以不能往生；必須累積到某種程度，願行具足，那時才能往生。
The time to accrue the merits can either be long or short. Even if he is able to achieve the merits in the next mindfulness, as he has not accomplished the present mindfulness, it is still considered ‘at other times.’ As there is a delay, not ‘instantaneously.’ So, in order to break down the misunderstanding of ‘it means at other times,’ we must explain that by reciting Namo Amitabha Buddha, we can attain a rebirth in this life. Furthermore, we must explain that the instant of Amitabha recitation is replete fully with the merits and virtues of attaining a rebirth.
Some people feel that by reciting Namo Amitabha Buddha, they can attain a rebirth in this lifespan. But they say at the present instant, the merits and virtues of attaining a rebirth are not fulfilled yet. They need to accumulate lots of recitations in a long time only then they are fully replete with the merits and virtues. This is another type of ‘it means at other times.’
累積的時間有長有短，即使是下一念達成，因為當念沒有達成，也判為「別時」，因為有了延擱，不在「即時」。所以，要究竟破除「別時意」，不僅要說明念佛今生能夠往生，更要說明念佛當下具足往生功德。
有些人雖然認為念佛今生能夠往生，但不是當下具足往生功德，而是需要長時間積累很多遍數，最後才能具足，這也是一種「別時意」。
Great Master Shandao’s explanation enables us to understand: that when we recite Namo Amitabha Buddha, every recitation is replete with the full vows and practices. In every recitation, every mindfulness, at the instant of recitation by itself is replete with the merits and virtues for us to attain a rebirth in the World of Ultimate Bliss
善導大師的解釋正是讓我們明瞭：我們念佛，念念之間具足願行。聲聲念念，每一聲名號的當下、本體，具足讓我們往生極樂世界的功德。
In the explanation of the ‘six syllables Name’, the teachings before that are stated as follows:
In the Contemplation Sutra, the ten recitations of Namo Amitabha Buddha are fully replete with the ten vows, the ten practices.
「六字釋」之前還有幾句話：
今此《觀經》中，
十聲稱佛，即有十願、十行具足。
In the Contemplation Sutra, the man at the lowest position of the inferior grade has recited Namo Amitabha Buddha ten times. Are his recitations as described in the ‘meanings of other times’ which comprise only of empty vows, which are without any practice: ‘Only vows but no practice’? No, that is not the case! His recitations are replete with ten vow, ten practices fully.’ First of all, Great Master has given the answers: By reciting Namo Amitabha Buddha ten times, they are ‘replete with ten vows and ten practices.’
《觀經》下品下生的人十聲稱念南無阿彌陀佛，是不是像「別時意」所講的，是只有空願、沒有行持的「唯願無行」呢？不是！「即有十願十行具足」，首先善導大師就把答案給出來，說：念十句佛號，就有「十願十行」。
Of course, this is not the numerical accumulation, saying eight recitations as eight vows and eight practices, seven recitations as seven vows and seven practices. It means that every recitation of Namo Amitabha Buddha is replete with vows and practices fully. Ten recitations consist of ten vows and ten practices. No recitation is in vain. It is not only the last recitation at the death bed can only be replete with vows and practices. It is also not the case that in between which recitation is better, is purer, that it is replete with vows and practices. Actually, every recitation is not recited in vain because in every recitation, it is replete with vows and practices fully. If every day you recite thirty thousand times, and the recitations go on the whole life, this happens in the same way. Every recitation is replete with vows and practices fully. It is not only the recitation at the death bed can be full in vows and practices.
當然，這並不是數量上的積累，好比說念八聲只有八願八行，念七聲只有七願七行，而是說每一聲佛號都具足願行，十聲就有十願十行，不會空掉一聲。既不是最後命終的一聲才具足願行，也不是中間哪一聲念得比較好、比較清淨才具足願行，而是聲聲不空，聲聲念念當下具足願行。每天念三萬聲佛號，念一輩子，也都這樣，聲聲念念都具足願行，不是說唯有臨終那一念才具足願行。
Why is it full in merits?
Why do we say the recitation Namo Amitabha Buddha is full in vows and practices? Great Master Shandao has given the answer which penetrates its root, its source. He does not explain by standing from the side of living beings who are reciting the Buddha’s Name. Instead, he is standing from the side of the six syllables Name ‘Namo Amitabha Buddha.’ He explains it from the origin of the Buddha’s Name which is recited by living beings. The six syllables Name is replete with vows and practices fully.
云何具足？
為什麼說稱名具足願行呢？善導大師的回答直徹根源。他不是站在能夠稱名的眾生這一邊來說明，而是就「南無阿彌陀佛」六個字，就眾生所稱念的這句名號本身來說明：六字名號當中具足了願和行。
(3) Explanation on the meaning
In order to facilitate our understanding, Great Master Shandao has divided the six syllables Name into two parts, ‘Namo’ and ‘Amitabha’ to give the explanation.
‘Talking about “Namo”. it means taking refuge in the Buddha. It also means making vows and the transference of merits.’ The two words “Namo” by itself means ‘surrendering oneself.’ The aim to surrender oneself to the Buddha is to vow for a rebirth in the World of Ultimate Bliss. To be able to surrender oneself to the Buddha is the Faith. The bringing forth of vows and transference of merits refer to vows. So, the two words “Namo” consist of Faith and Vows.
（三）釋義
為了便於我們理解，善導大師就把六字名號分成「南無」和「阿彌陀佛」兩部分來解釋。
「言『南無』者，即是歸命，亦是發願迴向之義」：「南無」兩個字，當體的含意是「歸命」。歸命阿彌陀佛的目的，是為了願生極樂世界。歸命就是信，發願迴向就是願，所以「南無」這兩個字包含了信和願。
Great Master Shandao does not explain that this man brings forth the vows to attain a rebirth at the death bed because he has seen the appearance of hell. He explains that in the six syllables Name Namo Amitabha Buddha there is the mind to vow for a rebirth. An Amitabha reciter who recites this Name are in accord with the Name. Even if he has not brought forth the mind to vow for a rebirth, it will come forth. This kind of vows to attain a rebirth is most profound because it has the roots grown from Amitabha Buddha. His mind is solid and firm which resembles the indestructible Vajra. If we were to find the answer from the side of living beings, there will surely be problems. For example, he might not be so pressurized as he is not at the death bed. He just recites Namo Amitabha Buddha to seek a rebirth generally. Does it mean that he does not have the mind to vow for a rebirth, or that his vows are still inadequate? How about the mentally retarded one? Or even the starlings, the pigeons who only recite Namo Amitabha Buddha? How are they going to be replete with vows to seek a rebirth? But if we were to explain from the Name itself, all these are not problems.
善導大師在這裡不是說這個臨終的人因為地獄相現前了，所以他有願生心。而是說「南無阿彌陀佛」六個字裡有願生心，稱念的人隨順這句名號，沒有願生心也有願生心。這個願生心就深了，根長在南無阿彌陀佛那裡，堅固不移，金剛不壞。如果僅僅是從眾生這邊說的，那就有問題了。比如沒有到臨終，沒有那麼逼迫的感受，只是一般的念佛願生，是不是願生心就沒有，或不夠？還有，智障的人只知道隨口稱念，甚至八哥、鸚鵡念佛，如何具足願生心？如果從名號本身來說明，這一切都不成為問題。
‘Talking about “Amitabha,” it is his practice.’ The word ‘his’ refers to the man whom we mentioned earlier, who says ‘Namo’, who has surrendered his life to the Buddha. When we give up our life to Amitabha Buddha, ‘Amitabha Buddha’ becomes the practice of the living being who has surrendered his life to the Buddha. This practice does not refer to the practice of a mundane man, neither is it the practice of an Arahant, nor is it the practice of a Bodhisattva. It is the practice of the Buddha. So, it is said, ‘Amitabha Buddha is his practice.’ For example, when we are sailing on a ship to cross the seas, the sailing of the ship is journey.
「言『阿彌陀佛』者，即是其行」：這個「其」就是指前面那個「南無」——歸命的人。歸命阿彌陀佛，「阿彌陀佛」就成為歸命眾生的行。這個行，不是凡夫之行，也不是阿羅漢之行，也不是菩薩之行，乃是佛之行，所以說「阿彌陀佛即是其行」。比如說，我們乘船過海，船的行就是我們的行。
In the suffering seas of births and deaths, the karmic wind blows by and the waves of afflictions will follow. We are submerging in the seas, with our head sometimes above the sea surface, sometimes below it. At that time Amitabha Buddha comes in his ship of Great Vows to rescue us. With a sincere mind we take refuge in him, ‘Namo’, we are riding on Amitabha Buddha’s ship of Vow. In this way, the six syllables Name which is replete with the myriad virtues and practices will become our practice. As it is said, this is the Dharma Door of ‘no cultivation yet it is replete with great cultivation’. This is the recitation of the Buddha’s Name, Namo Amitabha Buddha.
生死苦海，業風一吹，煩惱浪起，我們在裡面頭出頭沒。這個時候，阿彌陀佛駕著六字名號大願船來救我們，我們以至誠心歸投過去——「南無」，就是乘上彌陀願船，這樣，六字名號本身所具足的萬德萬行，就成為我們的行。所謂「不修行而有大修行」的法門，就是稱念這句南無阿彌陀佛名號。
This Name Namo Amitabha Buddha is without any sequence or rank. It is the merits and virtues at the Fruition Ground after Dharmakara Bhikshu has perfected his practice to accomplish Buddhahood. The merits and virtues are given to us, the living beings who recite Namo Amitabha Buddha. We should thus know: When we give up our life to accept the rescue of Amitabha Buddha, to vow for a rebirth in the Pure Land of Amitabha Buddha, to recite Namo Amitabha Buddha, the cultivation of Amitabha Buddha is carrying me along and becomes mine.
這句南無阿彌陀佛名號，沒有任何次第和階位，是法藏比丘成佛之後圓滿的果地功德，被我們這些念佛眾生所擁有。應知：當我歸命彌陀救度、願生彌陀淨土、稱念彌陀名號的時候，阿彌陀佛的修行滿載我身，成為我的。
Great Master Ou Yi has thus said, ‘At the causal ground, Amitabha Buddha has brought forth the Vows:
With the Great Vows they become the causes of abundant good roots for living beings.
With the Great Practices they become the conditions of abundant blessings and virtues for living beings.’
蕅益大師也說，阿彌陀佛因地發願：
以大願作眾生多善根之因，
以大行作眾生多福德之緣。
The six syllables Name of Amitabha Buddha is accomplished by him after he has perfectly fulfilled the Vows and Conducts at the causal ground. Amitabha Buddha has taken five aeons to think about his Vows. He has cultivated throughout the unending infinite Kalpas and accomplished his Vows and practices fully. The magnificent Name of myriad virtues ‘Namo Amitabha Buddha’ is accomplished. Then, he has given all his merits and virtues to us, to bestow the benefits to us. As long as we can have faith in him, abide by him, giving ourselves up to him, at that instant, all the merits and virtues will belong to us. This resembles the parents who wish a good life for their children have brought the vows to earn a sum of money. After they have brought forth the vows, they must work hard, sweating all over while carrying the hard work, wherever they go. Finally, they manage to realize their vows and earned a sum of money. They saved the money in the form of a cheque and give it to the children. The children who have received the money become rich instantly.
六字名號是阿彌陀佛因地願行具足所成就的，五劫思惟的誓願，兆載永劫的修行，願行圓滿了，成就南無阿彌陀佛萬德洪名，而把全部的功德完全惠施給我們。只要我們信順、歸命，當下功德為我們所擁有。就像父母為了讓子女過好日子，就發願要掙一筆錢。發了願之後，還要去勞作、流汗、出苦力，到處去辛苦工作，最後，願望實現了，終於攢了一筆錢，把它存到一張支票裡，交給兒女。兒女一接受，當下富有。
This is the same for Amitabha Buddha. He takes pity on us as we can only commit sins and bad karma. We are unable to cultivate any merits and virtues. So, the Buddha has thought about his vows for five Kalpas, cultivated the path throughout the unending long Kalpas. He has accomplished the perfect virtues and practices fully and they are crystalized in the six syllables Name and said, ‘This is for you! All the living beings who call my Name will be born in my Pure Land.!’ We accept it and we know that this Name is replete with all the merits and virtues to rescue us. When we recite his Name, at that instant we are bestowed with all the merits and virtues of Amitabha Buddha. So, it is said, ‘Amitabha Buddha is His Practice.’
阿彌陀佛亦復如是，憐憫我們只會造罪造業，不能修功立德，所以五劫思惟發願，兆載永劫修行，萬德萬行圓滿具足，濃縮在這句六字名號裡面，說：「給你！十方眾生，你稱念我的名號，來生我的淨土！」我們接受了，信知這句名號就是救度我們的一切功德，稱名的當下就獲得阿彌陀佛所賜的功德，所以說「阿彌陀佛即是其行」。
A bodhisattva cultivates the six Paramitas, the myriad practices to cross over living beings pervasively. We mundane men do not have such abilities. Though we cannot do them, the instant we recite Namo Amitabha Buddha we are in possess of all the merits and virtues accomplished by Amitabha Buddha. In this way, we have no regrets at all. This will not be said, ‘I will be most regretful if I do not cultivate other Dharma Doors.’ We do not feel unsatisfactory either. ‘Maybe the recitation of Namo Amitabha Buddha is not enough. I have to add in the Sutras and Mantras!’—‘Amitabha Buddha is his practice. It is already perfect. How could there be any lacking? None is unsatisfactory.
菩薩六度萬行，廣度眾生，我們凡夫做不到；雖然做不到，可是我們念佛的當下就擁有了阿彌陀佛所成就的一切功德，這樣毫無遺憾，不會說「如果沒修別的法門，我就感到遺憾」；也不會覺得不滿足，「念南無阿彌陀佛可能不夠，再加上經咒吧」——「阿彌陀佛即是其行」了，還會不夠嗎？圓滿了！沒有不滿足的。
Great Master Shandao explains from the Buddha’s Name itself, saying that the Amitabha reciters are in possess of the Buddha’s Great Conduct. From the side of living beings, we only move our mouth to recite ten times. Anyhow we cannot see any cultivation in the practice. And this is the reason why people have explained Amitabha recitation as ‘the meanings at other times.’
善導大師從名號本身來說明稱名的人擁有佛的大行。從眾生這邊來說，只是動動嘴，念十聲佛號，無論如何也談不上什麼修行——「別時意」就是這樣來的。
Only Great Master Shandao has seen its profundity, penetrating its essence, expressing the great intention of the Buddha. This is the way of the Dharma Door of Rescue, originally. Living beings are to be rescued as they do not have any strength, have no cultivation, without any merits and virtues. They only have sins and offences. But the Buddha who can save them must have the Great Vows, Great conduct, Great strength and Great Virtues. Only then living beings in the ten directions can attain a rebirth. Those who are attached to the ‘meanings of other times’ have explained the genuine cases of rescue relying on the power of the Buddha, using the principles of the Dharma Door of self -effort to cultivate the Path are simply wrong. Below is the conclusion:
唯有善導大師看得深，看得遠，直達本質，大暢佛懷。救度的法門本來就是這樣的，眾生是被救的，本來就沒有力量，沒有修行，沒有功德，只有罪過；但是能救的佛有大願、大行、大力、大德，這樣十方眾生才能往生。執「別時意」的人，按照自力修行法門的道理解釋佛力救度的事實，當然是錯誤的。下面就得出結論：
‘Because of such meanings, the attainment of a rebirth is confirmed.’: This is because the six syllables Name is replete with such a content, such functions. So, by reciting Namo Amitabha Buddha the attainment of a rebirth is confirmed.
「以斯義故，必得往生」：因為六字名號有這樣的含義，具足這樣的功能，所以，稱念南無阿彌陀佛就必定往生。
Anyway, Great Master Shandao has explained the six syllables Name as a Name perfected with Faith, Vows and Practice. ‘Namo’ is to surrender our life to the Buddha. This is faith. ‘Making Vows and the transference of merits’ is the Vows. ‘Amitabha Buddha is his practice.’ This is the faith, vows and practices.
總之，善導大師把六字名號解釋為信願行圓滿具足。「南無」兩個字就是「歸命」，就是信；「發願迴向」，就是願；「阿彌陀佛即是其行」：信願行。
The faith, vows and practices are not the effort cultivated by the mundane men. The faith, vows and practices are fully inside the Name Namo Amitabha Buddha. And they become our faith, vows and practice. So, all the merits and virtues are fully completed. As it is said, ‘the three provisions of faith, vows and practices.’ Where are the provisions? Talking at its root core, they are in Namo Amitabha Buddha, the Buddha’s Name as the six syllables Name itself is the faith, vows and practices.
這個信願行，不是我們凡夫修持功夫的信願行，是南無阿彌陀佛名號本身所具足的圓滿的信願行，成為我們的信願行。所以，一切功德已經圓滿。所謂「信願行三資糧」，在哪裡呢？就其根本來講，在南無阿彌陀佛名號裡，因為這六個字本身就是信願行。
First of all, this type of explanation is given not from the side of living beings, but the side of the Buddha. This is because the Name that we recite is replete fully with this function. Only then, by reciting the Name we can attain a rebirth for sure. So, we are considering the principle of a confirmed rebirth from the side of the Buddha, not the side of living beings. At the same time, faith, vows and practice will enter our mind and become our faith, our vow and our practice.
這樣的解釋：首先，不落在眾生這邊，而是向著佛那邊。因為我們所念的這句名號法體本身具足這樣的功能，才使得我們念佛必然往生。這就讓我們在佛那邊考慮必生的道理，而不在眾生這邊。同時，佛的信願行來到我們心中，成為我們的信願行。
Amitabha Buddha wants to save us and we believe and have faith in Amitabha Buddha’s rescue. We abide by his rescue. This is our faith. Amitabha Buddha wants us to attain a rebirth and we are willing to be saved by Amitabha Buddha to attain a rebirth. This is our vows. Amitabha Buddha has given to us his six syllable Name which is replete with the myriad virtues and myriad practices, a Name which is replete with perfect merits and virtues. We accept Amitabha Buddha’s Name of merits and virtues and we recite His Name to attain a rebirth. The Buddha’s practice becomes our practice. So, ‘Because of such meanings, we are confirmed of a rebirth.’
阿彌陀佛要救度我們，我們信順阿彌陀佛的救度，這是我們的信；阿彌陀佛願意讓我們去往生，我們願意讓阿彌陀佛救去往生，這是我們的願。阿彌陀佛將六字名號的萬德萬行、圓滿功德布施給我們，我們接受阿彌陀佛的名號功德念佛往生，佛的行就成為我們的行。所以，「以斯義故，必得往生」。
(4) The importance of Lineage
（四）傳承的重要
Most Amitabha reciters do not dare to affirm their attainment of a rebirth is confirmed. They feel that the Name seems empty. Though they also recite Namo Amitabha Buddha, they do not feel any merits and virtues in cultivation. On hearing people say, ‘I will certainly attain a rebirth by reciting Namo Amitabha Buddha’, they will feel this is self-praise, a false speech.
If we do not have the authentication of Great Master Shandao, those who propagate ‘the meaning of other times’ will give the explanation and we will agree, saying this, ‘I am thinking in the same way as your explanation. Your explanation is very good!’ In our heart, we are harbouring this thought, ‘How could it be possible to call Amitabha recitation a type of practice? Besides, I do not know how to recite Sutra or Mantras. I also do not know how to enter Samadhi in meditation. Moreover, I do not know how to open up the wisdom…’ When others comment, ‘You only recite Namo Amitabha Buddha. Though you do have the Vows but your practice is not enough.’ Our heart will be moved by them.
一般人念佛，都不敢肯定「必得往生」，覺得這句名號空蕩蕩的，雖然念了，還是覺得沒有一點修行功德。聽到別人說「我念佛一定往生」，心中會認為他自誇、妄語。
如果沒有善導大師來為我們楷定，宣揚「別時意」的人一解釋，我們會說：「你解釋的跟我想的一樣，你解釋得好！」我們心中本來就認為「念佛哪能算得上什麼修行呢？我又不會念經誦咒，又不能打坐入定，又不能開發智慧……」別人一說「你單念佛，雖然有願，但是行不夠」，我們的心就會動搖。
Explaining the same Sutra, the same Sutra passages, different explanations will be given by different sects at their stand point. Knowing this we would clearly understand the importance of Lineage in the learning of the Dharma. We should learn the Dharma in accord with the principles of the Patriarchs in our sect.
According to the historical background, many people have explained the Contemplation Sutra. We take the explanation of Great Master Shandao as a standard of reference. We cannot rely on other explanations. By relying on the explanation of the Great Master Shandao, the attainment of a rebirth is confirmed. If we do not abide by the teaching of Great Master Shandao, the attainment of a rebirth is uncertain.
同樣一部經，同樣一段經文，站在不同宗派的立場上，就能給出不同的解釋。我們瞭解這一點，就更加知道：學法要有傳承，學法要依據我們本宗祖師的教理。
同樣一部《觀經》，歷史上解釋的很多，我們以善導大師的解釋為標準，不是所有的解釋都可以依準。
依善導大師，往生一定；不依善導大師，往生不定。
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