兩卷無量壽經宗要 1.5

1.5

次明助因。助因多種，今且明其下輩十念。此經中說下輩十念，一言之內含有二義，謂顯了義及隱密義。隱密義者，望第三對純淨土果以說下輩十念功德。此如《彌勒發問經》言「爾時彌勒菩薩白佛言：『如佛所說阿彌陀佛功德利益，若能十念相續不斷念彼佛者，即得往生。當云何念？』佛言：『非凡夫念、非不善念、非雜結使念。具足如是念，即得往生安養國土。凡有十念。何等為十？一者於一切眾生常生慈心，於一切眾生不毀其行。若毀其行，終不往生。二者於一切眾生深起悲心，除殘害意。三者發護法心，不惜身命，於一切法不生誹謗。四者於忍辱中生決定心。五者深心清淨，不染利養。六者發一切種智心，日日常念，無有廢忘。七者於一切眾生起尊重心，除我慢意，謙下言說。八者於世談話，不生味著心。九者近於覺意，深起種種善根因緣，遠離憒鬧散亂之心。十者正念觀佛，除去諸根。』」解云：如是十念，既非凡夫，當知初地以上菩薩乃能具足十念，於純淨土為下輩因。是為隱密義之十念。言顯了義十念相者，望第四對淨土而說。如《觀經》言「下品下生者，或有眾生，作不善業、五逆十惡，具諸不善。臨命終時，遇善知識，為說妙法，教令念佛，若不能念者，應稱無量壽佛。如是至心，令聲不絕，具足十念，稱南無佛。稱佛名故，於念念中除八十億劫生死罪。命終之後，即得往生」乃至廣說。以何等心名為至心？云何名為十念相續者？什公說言：譬如有人於曠野中值遇惡賊，揮戈拔劍直來欲殺。其人勤走，視度一河。若不度河，首領難全。爾時但念渡河方便。我至河岸，為著衣度、為脫衣度？若著衣衲，恐不得過。若脫衣衲，恐不得暇。但有此念，更無他意，當念度河，即是一念。此等十念，不雜餘念。行者亦爾，若念佛名、若念佛相等，無間念佛乃至十念，如是至心，名為十念。此是顯了十念相也。今此兩卷經說十念，具此隱密顯了二義。然於其中，顯了十念與《觀經》意少有不同。彼《觀經》中不除五逆，唯除誹謗方等之罪。今此兩卷經中說言「除其五逆、誹謗正法」。如是相違，云何通者？彼經說其雖作五逆，依大乘教得懺悔者；此經中說不懺悔者。由此義故，不相違也。因緣之相略說如是。上來所說因果二門，合為第二簡宗體竟。

Next, to clarify the auxiliary cause. Auxiliary causes are of many kinds; now we briefly clarify the ten recitations of the lower grade. The ten recitations of the lower grade taught in this sūtra contain two meanings within a single phrase: the explicit meaning and the implicit meaning. The implicit meaning is stated with reference to the third pair of pure lands [the purely pure land] as the fruition, explaining the merit of the ten recitations of the lower grade. This is as the Maitreya-paripṛcchā states: "At that time, the Bodhisattva Maitreya said to the Buddha: 'Just as the Buddha spoke of the meritorious benefits of the Buddha Amitābha, if one can recollect that Buddha with ten recitations in continuous succession, one immediately attains rebirth. How should one recollect?' The Buddha said: 'It is not the recollection of ordinary beings, not unwholesome recollection, and not recollection mingled with the fetters. Endowed with such recollection, one immediately attains rebirth in the land of Peaceful Nourishment. There are ten recitations in all. What are the ten? First, toward all sentient beings constantly generating a mind of loving-kindness, and toward all sentient beings not disparaging their conduct; if one disparages their conduct, one will never attain rebirth. Second, toward all sentient beings deeply generating a mind of compassion, eliminating thoughts of harming or injuring. Third, generating a mind to protect the Dharma without begrudging bodily life, not generating slander toward any dharma. Fourth, generating a resolute mind in patience. Fifth, a deeply pure mind, unstained by material gain. Sixth, generating the mind of sarvākārajñatā, constantly recollecting day after day without abandonment or forgetting. Seventh, toward all sentient beings generating a mind of reverence, eliminating thoughts of conceit, and speaking with humility. Eighth, toward worldly talk, not generating an attached mind. Ninth, drawing near to the factors of awakening, deeply generating various wholesome roots, conditions, and causes, distancing oneself from clamour and scattered thoughts. Tenth, right mindfulness contemplating the Buddha, leaving behind the senses.'" Commentary explains: Since such ten recitations are not those of ordinary beings, one should know that only bodhisattvas of the first bhūmi and above can possess these ten recitations, serving as the cause for the lower grade in the purely pure land. This is the ten recitations of the implicit meaning. As for the characteristics of the ten recitations of the explicit meaning, they are spoken of with reference to the fourth pair of pure lands. As the Guan jing states: "Regarding the lowest birth of the lowest grade, there may be sentient beings who commit unwholesome karma, the five heinous offenses and the ten unwholesome deeds, fully endowed with all unwholesome things. When approaching the end of life, they meet a good spiritual friend who expounds the wondrous Dharma for them and teaches them to be mindful of the Buddha; if they are unable to be mindful, they should recite the name of the Buddha of Immeasurable Life. With such utmost sincerity, causing the sound to be uninterrupted, fully completing ten recitations, calling 'Namo Buddhāya'. Because of calling the Buddha's name, in thought after thought they eliminate the sins of eighty billion eons of birth and death. After life ends, they immediately attain rebirth," and so on at length. With what kind of mind is it called utmost sincerity? What is called ten recitations in continuous succession? Master Kumārajīva said: Suppose a person in a wilderness encounters evil bandits brandishing spears and drawing swords, coming straight at him intent on killing him. The person flees urgently, seeing a river to cross. If he does not cross the river, his head and neck can hardly be preserved. At that time, he thinks only of the means to cross the river: "When I reach the riverbank, shall I cross with clothes on, or cross with clothes off? If I wear clothes and robes, I fear I cannot get across. If I take off clothes and robes, I fear there will be no time." Having only this thought and no other intention, that very thought of crossing the river is a single thought. Ten such thoughts do not intermingle with other thoughts. The practitioner is also like this: whether recollecting the Buddha's name or recollecting the Buddha's marks, uninterruptedly recollecting the Buddha up to ten recitations—such utmost sincerity is called ten recitations. This is the characteristic of the ten recitations of explicit meaning. Now, the ten recitations taught in this two-fascicle sūtra possess both of these meanings: implicit and explicit. However, within them, the ten recitations of explicit meaning differ slightly from the intent of the Guan jing. That Guan jing does not exclude the five heinous offenses, but only excludes the sin of slandering the Vaipulya [sūtras]. Now, in this two-fascicle sūtra, it states: "excluding those who commit the five heinous offenses and slander the True Dharma." Such a contradiction: how is it resolved? That sūtra speaks of those who, though committing the five heinous offenses, are able to repent relying on the Mahāyāna teaching; this sūtra speaks of those who do not repent. Due to this meaning, they are not contradictory. The characteristics of causes and conditions have been briefly expounded in this way. The two gates of fruition and cause expounded above combine to conclude the second part: discerning the essential doctrine.