本願藥師經古迹 1.29

1.29

述曰：此顯能除往生樂處障。此復有二：第一顯除淨處樂生障，如經「生極樂世界」故。此中受持八分齊戒經年月者，邁師云：「經一年者，謂一年中月別六日，謂黑白月各八、十四、十五日故。或三月者，不能一年月別六齋，但能一年持三長月，謂即正月、五月、九月，三除之中各初月齋，即表一年常修善也。」如宋本云「常修月六齋、年三長齋」故。《智論》十三云「齋日持八戒者，是日惡鬼逐人，欲奪人命。劫初聖人教人持齋，然不受八戒，直以一日不食為齋。後佛出世制立八戒。」問：五戒八戒何者為勝？答：有因緣故二戒俱等，以時及支互多少故。問：十念稱名尚得往生，況令一年何故不定？答：勇猛容豫有差別故。如《智論》云「臨終心猛，勝百年功。」自然化生者，如《涅槃經》菴羅樹女因樹華生，名為濕生；淨土因華，何名化生？邁師云：「未託生前，樹有濕氣。淨土蓮華，與人化生。」第二能除穢土樂生障，如經「或有因此生於天上」等故。此復有四，生天、輪王、貴勝、男身，如文可解。

The Commentary states: This reveals the ability to eliminate obstacles to being reborn in happy places. This further has two parts: first, revealing the elimination of obstacles to being reborn happily in pure realms, as the sūtra states, 'being born in the World of Sukhāvatī.' Regarding the receiving and upholding of the eightfold precepts for a year or months, Master Mai says: '"For a year" refers to six days in each month throughout a year, namely the eighth, fourteenth, and fifteenth days of both the dark and light fortnights. "Or for three months" means that if one cannot keep the six fasts of each month for a full year, one can just keep the three long months of fasting in a year, namely the first month, the fifth month, and the ninth month. Fasting in the first month of each of the three seasons represents constantly cultivating goodness throughout a whole year.' This is because the Song edition says, 'constantly cultivating the six monthly fasts and the three yearly long fasts.' Chapter Thirteen of the *Mahāprajñāpāramitopadeśa* says: 'Holding the eight precepts on fast days is done because on these days, evil ghosts pursue people, seeking to snatch away their lives. Sages at the beginning of the kalpa taught people to keep the fast, but they did not take the eight precepts; they merely regarded not eating for one day as the fast. Later, when the Buddha appeared in the world, he instituted the eight precepts.' Question: Between the five precepts and the eight precepts, which is superior? Answer: Due to varied causes and conditions, both sets of precepts are equal, because their durations and components are mutually greater or fewer. Question: When one can achieve rebirth even with ten recitations of the name, why is rebirth not yet determined even when one is made to practice for a year? Answer: Because there is a difference between vigorous [resolve] and casual [practice]. As the *Mahāprajñāpāramitopadeśa* states: 'A vigorous mind at the moment of death surpasses a hundred years of practice.' Regarding 'spontaneous apparitional birth': as in the *Nirvāṇa Sūtra*, the woman from the mango tree was born from the blossom of a tree, which was called moisture-birth; in the pure land, being caused by a flower, why is it called apparitional birth? Master Mai says: 'Before conception, the tree has moisture. The lotus flower of the pure land gives apparitional birth to people.' Second, the ability to eliminate obstacles to being reborn happily in impure lands, as the sūtra states, 'Or, some may because of this be born in the heavens,' and so forth. This further has four parts: birth in heaven, cakravartin, noble and eminent status, and a male body, which are easily understood from the text.