阿彌陀經要解 1.94

1.94

前既舉彼土依正妙果以勸深信，今更勸聞而信者隨應發願以求往生，信願二種即是往生淨土之要領也。何者？若不聞有極樂依正之名，或復為說而不肯信，則不得名為聞。今既得聞，便屬別圓二教初機，故教之以發菩提願。蓋彼國雖通四土，然既在此娑婆三界之外，又非二乘所證偏空涅槃境界，故但肯發願求生，即屬別圓二教弘誓所攝，以既不求人天福報又不求聲聞緣覺，非是菩提大願而何！設使或求人天或求趨寂，則非生彼國之願矣。故此願生彼國之願從深信生，合此信願的為淨土指南，而下文執持名號乃為正行。若信願堅固，縱使臨終十念一念亦決得生。若無信願，縱使將此名號作个語頭，持至風吹不入雨打不濕如銀牆鐵壁一般，亦萬無一得生淨土之理，修淨業者不可不知也。所以者何下，徵釋應當發願往生之故。得與如是諸上善人俱會一處，指前文所說無數阿羅漢、無數諸菩薩乃至無數一生補處人也。苟無大信大願，何得與此諸上善人會一處哉？大本阿彌陀經亦以發菩提願為要，正與此同。

Having previously cited the wondrous fruits of that land's circumstantial and direct retributions to urge deep faith, he now further exhorts those who hear and believe to accordingly make the vow to seek rebirth. Faith and aspiration are the key essentials for rebirth in the Pure Land. Why is this? If one does not hear the names of Sukhāvatī's circumstantial and direct retributions, or if they are explained to one but one refuses to believe, then one cannot be said to 'hear'. Now, having heard, one belongs to the initial capacities of the distinctive and perfect teachings, and is therefore taught to make the bodhi vow. For although that land encompasses the four lands, yet since it is outside the three realms of this Sahā, and is not the realm of the biased, empty nirvāṇa realized by the two vehicles, simply being willing to make the vow to seek rebirth is subsumed under the vast vows of the distinctive and perfect teachings. Since one neither seeks the karmic rewards of humans and devas nor seeks [the fruits of] śrāvakas and pratyekabuddhas, what is it if not the great bodhi vow! If one were to seek human and deva [rebirth] or seek the cessation [of nirvāṇa], that would not be the vow to be born in that land. Therefore, this vow to be born in that land arises from deep faith; uniting this faith and aspiration is truly the compass of the Pure Land, while holding firmly to the name below is the primary practice. If faith and aspiration are solid, even if one recites only ten times or a single time at the end of life, one will definitely achieve rebirth. If there is no faith and aspiration, even if one takes this name as a meditation phrase and recites it until the wind cannot enter and the rain cannot wet it, like a silver wall or an iron cliff, there is absolutely no possibility of achieving rebirth in the Pure Land. Those who cultivate pure karma must not fail to know this. From 'Why is this?' downward, it questions and explains the reason one should make the vow to be reborn. 'They will be able to assemble together in one place with such superior good people' refers to the countless arhats, countless bodhisattvas, and countless ekajātipratibaddhas spoken of previously. If one lacks great faith and great vows, how could one assemble together in one place with these superior good people? The larger *Amitābha Sūtra* also takes making the bodhi vow as essential, which is precisely identical to this.