安樂集 1.114

1.114

答曰：「依大乘聖教，良由不得二種勝法，以排生死，是以不出火宅。何者為二？一謂聖道；二謂往生淨土。其聖道一種今時難證。一、由去大聖遙遠；二、由理深解微。是故《大集月藏經》云：『我末法時中，億億眾生起行修道，未有一人得者。』當今末法，現是五濁惡世，唯有淨土一門，可通入路。是故《大經》云：『若有眾生，縱令一生造惡，臨命終時，十念相續稱我名字，若不生者，不取正覺。』又復一切眾生都不自量，若據大乘，真如、實相、第一義空，曾未措心；若論小乘，修入見諦、修道，乃至那含、羅漢，斷五下、除五上，無問道、俗未有其分。縱有人、天果報，皆為五戒、十善能招此報，然持得者甚希。若論起惡造罪，何異暴風駃雨？是以諸佛大慈勸歸淨土。縱使一形造惡，但能繫意專精，常能念佛，一切諸障自然消除，定得往生。何不思量，都無去心也？」

The answer is: 'According to the sacred teachings of the Mahāyāna, it is precisely because they have failed to attain two superior dharmas to dispel saṃsāra that they cannot escape the burning house. What are the two? One is called the Holy Path; the other is called rebirth in the Pure Land. The one called the Holy Path is difficult to realize in this present time: first, because the Great Sage is far in the past; second, because the principle is profound and understanding is shallow. Therefore the Candragarbha-sūtra states: "In my final age, among billions of sentient beings who undertake practice and cultivate the path, not a single one will attain it." The present time is the final age, currently the evil world of the five defilements; only this single gate of the Pure Land provides a path of access. Therefore the Larger Sūtra states: "If there are sentient beings who, even having committed evil throughout an entire lifetime, at the point of death recite my name in succession for ten thoughts, if they are not reborn, may I not attain perfect awakening." Furthermore, sentient beings do not take measure of themselves at all: if judged according to the Mahāyāna, toward suchness, true reality, and the supreme emptiness of the ultimate truth, they have never once applied their minds; if considered according to the Hīnayāna, as for cultivating entry into the path of seeing, the path of cultivation, up to the anāgāmin and arhat, severing the five lower [fetters] and eliminating the five higher [fetters], whether for monastics or laity, they have no share in it. Even if there are human and celestial retributions, it is always the five precepts and ten wholesome deeds that are able to summon these retributions, yet those who maintain them are extremely rare. When it comes to giving rise to evil and committing transgressions, how does it differ from a violent wind and a torrential downpour? For this reason, the buddhas in their great compassion urge beings to take refuge in the Pure Land. Even if one has committed evil throughout a whole lifetime, if one can only fix the intent with single-minded devotion and constantly practice buddhānusmṛti, all obstacles will naturally be eradicated, and one will definitely attain rebirth. Why do you not reflect on this, having no intention to go?'