Clarifying Doubts About the Pure Land (I)
淨土釋疑(一)
Question 36: Earlier Mr. Zhao mentioned two things: one is immediate attainment of rebirth, and the other is rebirth at the time of death. I feel these are actually two different issues.
The first refers to someone who, after believing and accepting the teaching, has already settled the matter of rebirth.
The second refers to someone who encounters a good spiritual friend just before the time of death. His question seems to be about rebirth occurring at the moment of death. Could Master please explain again the issue of rebirth at the time of death?
Answer:
Very good! This actually refers to two different types of practitioners (two kinds of spiritual capacities).
In the Eighteenth Vow, the phrase “even up to ten recitations” is explained by the Pure Land patriarch Tanluan, who said:
“The sutra speaks of ten recitations
to make clear that the karmic act has already been accomplished.”
This means that the “ten recitations” mentioned in the sutra indicate that the karmic cause for rebirth has already been completed. The karma leading to rebirth is fulfilled at the very moment of reciting ‘even up to ten times.’
It is not that one must wait until the time of death to say, “Now I can be reborn.” Nor is it that only when one maintains right mindfulness at the moment of death and sees the Buddhas and Bodhisattvas coming to welcome him does it prove that rebirth has been accomplished.
It is not at that moment that rebirth is accomplished; rather, it is at the time of “ reciting even up to ten times.”
Regarding the type of practitioner described in the Eighteenth Vow—those of “even up to ten recitations”—the vow does not say that it must occur during one’s ordinary lifetime, nor that it must occur specifically just before the moment of death.
Since the vow says “even up to”, it includes both those who encounter the teaching during their lifetime and those who encounter it just before the time of death.
In other words, if during one’s lifetime one hears of Amitabha Buddha’s deliverance, arouses the aspiration to be reborn, and exclusively recites Namo Amitabha Buddha; at that very moment the karma for rebirth is already accomplished.
36問：剛才趙居士講的，一個是即得往生，另一個是臨終往生。我認為這是兩 個問題，第一個問題是他信受以後就決定往生了，第二個問題是在臨終的時 候遇到善知識，他的問題好像就是臨終的時候往生，請師父再講一下臨終往 生的問題。
答：好！這等於是兩種機。第十八願「乃至十念」，曇鸞祖師說：
經言十念者，
明業事成辦耳。
也就是說：經中所說的「乃至十念」的「十念」，是在顯明這種眾生往生之業已 經辦好了，往生之業在「乃至十念」的當下已經成就了，不必等待臨終那個時
候才說「我能往生」，不是要臨終的時候保持正念現前、看到佛菩薩來迎接了 ，這個時候才證明「我往生已經成就了」，不是那個時候，是「乃至十念」的時 候。
那麼，第十八願這種「乃至十念」的根機，並沒有說一定要平生，或者說一定 要臨終。既然是「乃至」的話，既包含平生的根機，也包含臨終的根機，意思是 說：你在平生遇到彌陀救度之緣，而發心盡此一生信願念佛，那個時候就是平 生業成。
Namo Amituofo!
