第八条原则：临产助念，观音圣号
[The] Eighth Principle: [When] Approaching Birthing [Have] Support-Chanting, [With] Guānyīn [Bodhisattva’s] Sacred Name
女人临产，每有苦痛不堪，数日不生，或致殒命者。又有生后血崩种种危险，及儿子有慢急惊风种种危险者。
Women approaching birthing, often have suffering [and] pain [that] cannot [be] borne, [with] several days not [giving] birth, perhaps leading [to] those losing [their] lives. Also, [there] are [those] after [giving] birth, [with] vaginal bleeding [i.e. metrorrhagia], [and] all kinds [of] dangers, and children [who] have chronic [or] acute infantile convulsion, [and] all kinds [of] dangers.
若于将产时，至诚恳切出声朗念「南无观世音菩萨」，不可心中默念，以默念心力小，故感应亦小。
If when going to give birth, [with] utmost sincerity [and] earnestness, aloud [and] clearly recite ‘Námó Guānshìyīn Púsà’ [i.e. Homage To (And Refuge For Life In) Contemplator Of The World’s Sounds Bodhisattva], [which] must not [then be] within [the] mind silently recited, [as] with silent reciting’s mind power weak, thus [with] connection [and] response also weak.
又此时用力送子出，若默念，或致闭气受病。
Also, [at] this time, using strength [to] deliver [the] child out, if silently reciting, [this might] perhaps lead [to] restraining [of] breathing [and] receiving [of] sickness.
若至诚恳切念，决定不会有苦痛难产，及产后血崩，并儿子惊风等患。
If [with] utmost sincerity [and] earnestness reciting, [there will] definitely not be having suffering, pain [and] difficult birthing, and after birthing [without] metrorrhagia, also [without the] child [having] infantile convulsion [and] other illnesses.
纵难产之极，人已将死，教本产妇，及在旁照应者，同皆出声念观世音。
Even if [with] extremely difficult birthing, [with the] person already going [to] die, teach this birthing woman, and those at [the] side taking care, [to] together aloud recite Guānyīn [Bodhisattva’s name].
家人虽在别房，亦可为念。决定不须一刻工夫，即得安然而生。
Family members, although in other rooms, also can for [her] recite. Definitely not needing a short period [of] effort, then attaining peacefulness [and] birth.
外道不明理，死执恭敬一法，不知按事论理，致一班念佛老太婆，视生产为畏途。虽亲女亲媳，亦不敢去看，况敢教彼念观音乎？
[Those of] external paths [do] not understand [this] reasoning, [thus] inflexibly attached [to the] one Dharma [teaching of] reverence, not knowing [to] accord [to] matters [for] discussing reason, leading [to] a group [of] old women [who practise] mindfulness [of the] Buddha, [who] see giving birth as [a] dangerous path. Although [with] personal daughters [and] personal daughters-in-law, also not daring [to] go [and] see [them], moreover [not] daring [to] teach them [to] recite Guānyīn [Bodhisattva’s name].
须知菩萨以救苦为心，临产虽裸露不净，乃出于无奈，非特意放肆者比。
[It] must [be] known [that as the] Bodhisattva, [is] with saving [those with] suffering as [her] intention, [when] approaching birthing, although uncovered [and] not clean, [as this is] then due to [being] without choice, [it] cannot [be with] those specially impudent compared.
不但无有罪过，且令母子种大善根。此义系佛于《药师经》中所说，非我自出臆见，我不过为之提倡而已。（《药师经》，说药师佛誓愿功德，故令念药师佛。而观音名号，人人皆知，固不必念药师佛，而可念观音也）。
Not only [is this] without transgressions, [this] also enables [the] Mother [and] child [to] grow great good roots. This meaning [is] connected [to the] Buddha, in [the] Medicine Master Sūtra, [with] that said within, not [with] me personally coming [up with a] subjective view, [as] I [am] merely [writing], for promoting this only. ([The] Medicine Master Sūtra, speaks [of] Medicine Master Buddha’s vows’ meritorious virtues, thus enabling reciting [of] Medicine Master Buddha[’s name]. Yet, [of] Guānyīn [Bodhisattva’s] name, [as] everyone all knows [it, there is] undoubtedly no need [to] recite Medicine Master Buddha[’s name], while [they] can recite Guānyīn [Bodhisattva’s name instead].)
[Note 1: As Śākyamuni Buddha (释迦牟尼佛) taught in Medicine Master Sūtra《药师经》, ‘Perhaps, there are women, when reaching birthing, with receiving of extreme suffering, if able to, with the utmost sincere mind recite the name (of Medicine Master Buddha: “南无药师琉璃光如来”: “Námó Yàoshī Liúlíguāng Rúlái” or “Homage To Medicine Master Lapis Lazuli Light Thus Come One”), prostrate and praise, reverently making offerings to that Thus Come One, all suffering will all be eliminated. Of those born children, with their body parts complete, forms and countenances upright, with those seeing them joyful, with sharp roots and intelligence, with peaceful tranquility and few illnesses, without having non-humans, seizing their essential vitality.’ (或有女人，临当产时，受于极苦，若能至心称名礼赞，恭敬供养彼如来者，众苦皆除。所生之子，身分具足，形色端正，见者欢喜，利根聪明，安隐少病，无有非人，夺其精气。)
Note 2: As the great vows of Buddhas and Bodhisattvas are interconnected, and as Guānyīn Bodhisattva embodies and expresses perfect compassion for all beings, the benefits listed in Note 1 from mindfulness of Medicine Master Buddha’s name can be received from mindfulness of Guānyīn Bodhisattva’s name and Amitābha Buddha’s name (i.e. ‘阿弥陀佛’: ‘Āmítuófó’) too.
Note 3: The Great Master perhaps recommended reciting of Guānyīn Bodhisattva’s name instead of Āmítuófó’s name when birthing as the first is more popularly associated with saving from suffering and saving from difficulties (救苦救难), and delivering of children (送子), while the latter is more popularly associated with receiving and guiding (接引) of the dying and deceased for rebirth in Pure Land (往生净土).
Note 4: However, Guānyīn Bodhisattva also receives and guides beings to the same Pure Land, and Āmítuófó also delivers children. According to the Sūtra In Which The Buddha Speaks Of Amitā(bha) Buddha’s Fundamental Esoteric Spiritual Mantra《佛说阿弥陀佛根本秘密神咒经》, ‘(I)f there are sentient beings, who hear Āmítuófó’s inconceivable meritorious virtues, rejoice enthusiastically, with utmost sincere minds recite (his name), with profound faith and without laxity, thereupon manifests on their bodies, the receiving of incomparable bliss… Perhaps… Attaining children, grandchildren and prosperity, peace and bliss of body and mind, and fulfilment according to their wishes.’ (若有众生，闻说阿弥陀佛不可思议功德，欢喜踊跃，至心称念，深信不懈，于现在身，受无比乐… 或… 得子孙繁荣，身心安乐，如意满足。)
Note 5: Thus, as the great vows of Buddhas and Bodhisattvas are interconnected, for those not attached to the two popular but limited forms of thinking in Note 3, they can surely recite Āmítuófó’s name when birthing, which has the great advantage of being briefer, thus being easier to recite. Of course, Āmítuófó also saves from suffering and difficulties, and is also called the Unsurpassable Great King Of Healers (无上大医王). Thus, his qualities of blessings are also connected to those of Guānyīn Bodhisattva and Medicine Master Buddha.
Note 6: For comparison of their lengths and thus ease of chanting, reciting (1) 南无药师琉璃光如来 requires 9 syllables, reciting (2) 南无观世音菩萨 requires 7 syllables, reciting (3) 南无阿弥陀佛 requires 6 syllables, and reciting (4) 阿弥陀佛 requires only 4 syllables. With 南无 meaning ‘homage to (and refuge for life in)’, the first two recitations, (1) and (2), are usually (i.e. popularly) chanted with 南无, while the third recitation (3) is just as often chanted without 南无, to become the last recitation (4). Chanting without 南无 to save time and energy is alright as long as doing so with utmost sincerity, to also express paying of homage and taking of refuge.]
净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
《一函遍复》
(One Letter [As A] Common Reply)
Namo Amituofo : Translation and notes by Shen Shi’an
上分
Previous Part:
第七条原则：临终助念，化解障难
The Seventh Principle: When Approaching Life’s End, With Support-Chanting, Dissolve Obstacles And Difficulties
https://purelanders.com/2021/10/12/7-the-seventh-principle
下分
Next Part:
第九条原则：女子礼诵，恭敬圆融
The Ninth Principle: On Women Prostrating And Reciting, With Reverence Interpenetrating
https://purelanders.com/2021/10/13/9-the-ninth-principle
全文
Complete Text:
《一函遍复》
One Letter As A Common Reply
https://purelanders.com/yihan
