Common Knowledge in the Pure Land Teaching
淨土小常識
The non-duality of the Name and Body (continued)
The names that humankind uses are just “symbols” given for the sake of referring to the things we encounter in the world. The name does not possess the form or functional capacity of what it refers to. So, it cannot be said that there is a “non-duality of the name and what it refers to.
However, Amitabha’s body and his Name are non-dual, because his Name is replete with the functional capacities, and all of the merits and virtues of the Buddha’s body. Thus, exclusively reciting the Name (Namo Amituofo) can render great benefits to sentient beings.
Above all, because Amitabha Buddha has realized the ability to perfectly penetrate all phenomena without any obstructions, his body and Name are non-dual. Though non-dual, the Buddha’s body is beyond description ,while his Name is an expedient means for sentient beings to receive his infinite merits and virtues. Please do not misunderstand them.
That is to say, the Buddha’s body cannot be encountered only through belief or faith; but, only through meditative concentration. At the same time, those who contemplate the Buddha’s body can attain the Buddha’s merits and virtues, but not those who only have faith in the Buddha's body.
Thus, sages can experience the Buddha’s body through contemplation and attain his merits and virtues; but, not ordinary beings who are incapable of the necessary level of concentration. In this respect, in order to benefit ordinary beings, Amitabha Buddha accomplished his Name. It contains all of his infinite merits and virtues, so that all sentient beings can receive them through the exclusive recitation of his Name.
The Name is the Buddha’s body, and the Buddha's body is the Name. The Buddha’s body is the Name with no sound, and the Name is the Buddha’s body that we can recite. They are non-dual. However, non-duality doesn’t mean “they are one”! So, please don’t draw that conclusion?
With respect to Pure Land School, this is all based on the 18th Vow and the passage on its accomplishment. They affirm that the exclusive recitation of Amitabha’s Name is the correct practice for returning to his Pure Land.
124 名體不二 (續)
我們人類的名字都是為稱呼實體而假立的符號,名本身並不具有能力和作用,因此無法名體相即不二。可是阿彌陀佛之佛體與名號是相即不二的,其名號也具足其佛體所具之全部功德與能力,因此這句南無阿彌陀佛名號才能夠給予眾生大利益。
總而言之,因為佛證悟了萬象無礙圓通之理,所以其名與體才可以不二;不過雖然佛名體不二,但佛體是觀念的對象,而名號是信仰的對象,兩者的區別不能夠混淆。
詳細來說,佛體是觀念之對象,而非信仰之對象,也就是說佛體不是通過信仰、而是需要通過凝神觀想才能夠接觸得到。同時,觀念佛體之人則可以通過觀念佛體得到佛體所具之功德,但佛體的功德卻無法通過信仰得到。
正因如此,聖者才可以通過凝神觀想直接與佛體相接觸而獲得廣大之功德,但凡夫就無能為力了。阿彌陀佛為了讓不堪修觀的亂想凡夫只要信仰、稱念佛的名號便可以獲得佛的廣大功德,故而成就圓具佛體全部功德、能力之名號。
名號即佛體,佛體即名號;佛體是無聲之名號,名號是有聲之佛體,兩者不二。但不二並不等於唯一,所以在涉及到對所歸之體的討論時最好不要妄下定論。
以淨土宗來說,是以第十八願及第十八願成就文為依據,確定所歸之法為名號的。
Namo Amituofo!
