安樂集 1.71

1.71

第九、據《攝論》與此經相違，料簡別時意語者。今《觀經》中佛說：「下品生人現造重罪，臨命終時遇善知識，十念成就即得往生。」依《攝論》云：「噵佛別時意語。」又古來通論之家多判此文云：「臨終十念但得作往生因，未即得生。何以得知？論云：『如以一金錢貿得千金錢，非一日即得。』故知十念成就者，但得作因，未即得生，故名別時意語。」如此解者，將為未然。何者？凡菩薩作論釋經，皆欲遠扶佛意，契會聖情，若有論文違經者，無有是處。

Ninth, examining the statement of intent regarding a different time based on the apparent contradiction between the *Mahāyānasaṃgraha* and this sūtra: In the present *Guan jing*, the Buddha teaches: 'A person of the lowest grade of rebirth presently commits grave transgressions; at the point of death, meeting a good spiritual friend, he accomplishes ten recitations and immediately attains rebirth.' Relying on the *Mahāyānasaṃgraha*, some claim: 'The Buddha said this with an intent regarding a different time.' Furthermore, traditional commentators of the past have mostly judged this passage by stating: 'Ten recitations at the time of death merely serve as the cause for rebirth; one does not immediately attain rebirth. How is this known? The treatise says: "Just as by trading one gold coin one obtains a thousand gold coins, it is not accomplished in a single day." Therefore, we know that accomplishing ten recitations merely serves as a cause; one does not immediately attain rebirth. Hence it is termed an intent regarding a different time.' Those who interpret it thus are considered mistaken. Why? Whenever bodhisattvas compose treatises to explain sūtras, they all intend to uphold the Buddha's meaning from afar and accord with the noble intention. If any treatise text were to contradict a sūtra, that would be impossible.