觀無量壽佛經疏 1.27

1.27

第十六下品生觀。下品上生者有三：初、標；第二、從「或有眾生」下，釋；第三、從「是名」下，結。釋中有四：初、明因；第二、從「爾時彼佛」下，明緣；第三、從「作是語」下，明得生；第四、「經七七日」下，明生後利益也。下品中生者有三：一、標；二、釋；三、結。釋中有四：初、明因；第二、從「吹諸天華」下，明緣；第三、從「如一念頃」下，明得生；第四、從「經六劫」下，明生後獲利也。下品下生有三：初、標；二、釋；三、結。釋中有四：初、明因；第二、從「見金蓮華」下，明緣；第三、從「如一念頃」下，明得生；第四、從「於蓮華中」下，明獲利。「稱無量壽佛至於十念」者，善心相續至於十念。或一念成就即得往生，以念佛除滅罪障故，即以念佛為勝緣也。若不如此者，云何得往生也。問：云何行者以少時心力，而能勝於終身造惡耶？《大論》有此責。是心雖少時，而力猛利，如垂死之人必知不免，諦心決斷，勝百年願力，是心名為大心，以捨身事急故。如人入陣不惜身命，名為健人也。

The sixteenth is the contemplation of birth of the lower grade. For the birth of the upper of the lower grade, there are three parts: first, the heading; second, from "Or there are sentient beings" onward, the explanation; third, from "This is called" onward, the conclusion. Within the explanation there are four parts: first, explaining the causes; second, from "At that time, that Buddha" onward, explaining conditions; third, from "Speaking these words" onward, explaining the attainment of birth; fourth, from "After seven times seven days" onward, explaining the benefits after birth.
For the birth of the middle of the lower grade, there are three parts: 1. the heading; 2. the explanation; 3. the conclusion. Within the explanation there are four parts: first, explaining the causes; second, from "blowing heavenly flowers" onward, conditions; third, from "as in the space of a thought" onward, attaining birth; fourth, from "after six kalpas" onward, obtaining benefits after birth.
For the birth of the lower of the lower grade, there are three parts: 1. the heading; 2. the explanation; 3. the conclusion. Within the explanation there are four parts: first, explaining the causes; second, from "seeing a golden lotus flower" onward, conditions; third, from "as in the space of a thought" onward, attaining birth; fourth, from "within the lotus flower" onward, obtaining benefits.
"Reciting Amitāyus Buddha up to ten thoughts" means that wholesome thoughts continue in succession up to ten thoughts. Or, when a single thought is fulfilled, one immediately attains rebirth. Because reciting the Buddha extinguishes and eliminates sinful obstacles, reciting the Buddha is taken as the superior condition. If it were not like this, how could one attain rebirth?
Question: How can a practitioner, with the mental strength of a brief time, surpass a lifetime of committing evil? The *Mahāprajñāpāramitā-śāstra* has this interrogation: Although this mind is for a brief time, its power is fierce and acute. Like a person approaching death who definitely knows there is no escape, a decisive mind of resolve surpasses a hundred years of the power of vows. This mind is called a great mind, because the matter of abandoning the body is urgent. Just as a person entering battle does not spare bodily life, he is called a brave man.