無量壽經優婆提舍願生偈註 2.81

2.81

問曰：上言知生無生，當是上品生者。若下下品人乘十念往生，豈非取實生耶？但取實生即墮二執，一恐不得往生、二恐更生生惑。答：譬如淨摩尼珠置之濁水，水即清淨。若人雖有無量生死之罪濁，聞彼阿彌陀如來至極無生清淨寶珠名號，投之濁心，念念之中罪滅心淨，即得往生。又是摩尼珠以玄黃幣裹投之於水，水即玄黃一如物色。彼清淨佛土有阿彌陀如來無上寶珠，以無量莊嚴功德成就帛裹，投之於所往生者心水，豈不能轉生見為無生智乎？又如氷上燃火，火猛則氷解，氷解則火滅。彼下品人雖不知法性無生，但以稱佛名力作往生意願生彼土。彼土是無生界，見生之火自然而滅。

Question: It was said above that knowing birth is unborn must apply to those of the highest grade of rebirth. If a person of the lowest-of-the-low grade attains rebirth by mounting the ten recitations, does that not mean taking rebirth as real? Merely taking rebirth as real falls into two attachments: first, fearing that one will not attain rebirth; second, fearing that one will again generate the delusion of birth. Answer: For example, if a pure maṇi jewel is placed in turbid water, the water immediately becomes clear and pure. Even if a person has the turbid sins of immeasurable birth-and-death, when they hear the name of that supreme, unborn, pure jewel of Amitābha Tathāgata and cast it into their turbid mind, then in thought-moment after thought-moment sins are eradicated and the mind is purified, and they immediately attain rebirth. Furthermore, if a maṇi jewel is wrapped in dark or yellow silk and cast into water, the water immediately turns dark or yellow, exactly like the color of the object. That pure Buddha-land possesses the unsurpassable jewel of Amitābha Tathāgata, wrapped in the silk of the accomplishment of immeasurable adornment merits, and when it is cast into the mind-water of the one to be reborn, how could it fail to transform the view of birth into the wisdom of unbornness? Again, it is like lighting a fire on ice: when the fire is fierce, the ice melts; when the ice melts, the fire is extinguished. Although that person of the lower grade does not know that the Dharma-nature is unborn, merely through the power of reciting the Buddha's name, they generate the thought of rebirth and aspire to be born in that land. That land is the realm of the unborn, and the fire of the view of birth naturally extinguishes.