Common Knowledge in the Pure Land Teaching
淨土小常識
The Non-duality of the Name and Body
The non-duality of the Name and Body explains the relationship between Amitabha’s Name and his real existence, which is the non-duality of his form and body. This term originated in the Commentary on the Determinant Settled Mind. It says, “Because the practice revealed in the great vow, is based on the non-duality of Amitabha’s Name and body, the Name is the same as the entire body of perfect Enlightenment. As it is the body of perfect Enlightenment, it is also the body of rebirth for all sentient beings in the ten directions. As it is the body of rebirth, our practice and aspiration for rebirth are complete.”
The Commentary on the Treatise of Rebirth says, “Phenomena differ in countless ways and should not be covered by the same rules. There are cases where the names themselves are the phenomena [they denote].
There are also names that differ from the phenomena [they represent]. The former include the names of Buddhas and Bodhisattvas, “Prajna-paramita,” Dharani phrases, as well as spells and [mystical] terms.
This explains that Amitabha’s Name is the Dharma, the teaching. If sentient beings believe in this Name and recite it accordingly, it can dispel and eradicate all ignorance, and it can satisfy all wishes and aspirations.
It is the same as the Q and A in the third section on comprehensive giving in the Collection on Peace and Joy written by Master Daochuo. It is also stated in the Commentary on the Meaning of the Infinite Life Sutra, “All Buddhas share their virtues through their names; so, by reciting a buddha’s name we receive that buddha’s virtues. Just as virtues can eradicate offenses and produce blessings, so can the name. If one recites the name, one’s offenses will be eliminated and one’s blessings increased. This explains the principle of the non-duality of form and body as said above.
Amitabha’s Dharma body and his Name are inseparable, because the name cannot exist if it is detached from the Dharma body of Amitabha. Thus, the Name and body are inseparable. It is just like ice and water, which also demonstrate the non-duality of name and body. It is because the merit and virtues and the capacity of Amitabha Buddha’s body are exactly the same as those of his Name. There is no difference, so it is called non-dual.
(to be continued tomorrow)
124 名體不二
名體不二旨在說明南無阿彌陀佛名號與阿彌陀佛之實體間存在的相即不二之關係。名體不二出自《安心決定鈔》所言之「名體不二弘願之行故,名號即是正覺之全體;正覺之體故,即是十方眾生往生之體;往生之體故,我等之願行無不具足。」
《往生論註》卷下言「諸法萬差,不可一概。有名即法(實體謂之法),有名異法。名即法者,諸佛菩薩名號、般若波羅蜜及陀羅尼章句、禁咒音辭等是也」,說明以彌陀名號即是法故,眾生若信此名號而稱念之,則能破滅一切無明,滿足一切志願。
《安樂集》卷上第二大門之「第三廣施問答」所說之內容也與此相同。又法位於《無量壽經義疏》亦言:「諸佛皆德施名,稱名即稱德,德能滅罪生福,名亦如是。若信佛名,能生善滅罪。」以上諸文都是在說明名與法相即不二的道理。
在阿彌陀佛之實體與南無阿彌陀佛之名號這兩者之間存在不離不二的關係。因為名號並非離於如來之實體而獨立存在,故謂之「名體不離」;又因為如來之實體與名號恰如冰與水之不二,故謂之「名體不二」。因為佛體所有之功德能力與名號所具之功德能力完全同一、無有差別,故謂之不二。
Namo Amituofo!
