觀無量壽佛經疏 1.51

1.51

答曰：「聞他說言西方快樂不可思議，即作願言：『我亦願生。』噵此語已更不相續，故名願也。今此《觀經》中十聲稱佛，即有十願，十行具足。云何具足？言南無者即是歸命，亦是發願迴向之義。言阿彌陀佛者即是其行。以斯義故必得往生。又來論中稱多寶佛為求佛果即是正報，下唯發願求生淨土即是依報。一正一依，豈得相似。然正報難期，一行雖精未剋。依報易求，所以一願之心未入。雖然，譬如邊方投化即易，為主即難。今時願往生者，並是一切投化眾生，豈非易也。但能上盡一形，下至十念，以佛願力莫不皆往，故名易也。斯乃不可以言定義，取信之者懷疑，要引聖教來明，欲使聞之者方能遣惑。」

I answer: Hearing others say that the Western region's bliss is inconceivable, one makes a vow, saying, 'I also vow to be reborn [there].' Having spoken these words, one does not continue any further; thus it is called a vow [alone]. Now, in this Dhyāna Sūtra, chanting the Buddha's name ten times contains ten vows and ten practices, fully complete. How are they complete? Saying 'Namu' is taking refuge, and it also conveys the meaning of making a vow and dedicating merit (pariṇāmanā). Saying 'Amitābha Buddha' is the practice. For this reason, rebirth is certainly attained. Furthermore, in that treatise, invoking Prabhūtaratna Buddha is for seeking the fruit of buddhahood, which is primary retribution. Below, merely making a vow to seek rebirth in the Pure Land is circumstantial retribution. One is primary and one is circumstantial; how could they be comparable? Now, primary retribution is difficult to attain: even though one practice is refined, it has not yet succeeded. Circumstantial retribution is easy to seek; hence, with only the mind of a single vow, one has not yet entered. Even so, it is like seeking refuge on the border, which is easy, whereas becoming the sovereign is difficult. Those who currently vow to be reborn are all sentient beings seeking refuge; how could it not be easy? If one can only persevere for a whole lifetime above, or down to ten recitations below, by the power of the Buddha's vow there are none who do not go; therefore it is called easy. This meaning cannot be established merely by words, for those taking faith would harbor doubts; one must cite the sacred teachings to clarify it, so that those who hear it may then dispel their confusion.