安樂集 1.72

1.72

今解別時意語者，謂佛常途說法，皆明先因後果，理數炳然。今此經中但說一生造罪，臨命終時十念成就即得往生。不論過去有因、無因者，直是世尊引接當來造惡之徒，令其臨終捨惡歸善，乘念往生，是以隱其宿因。此是世尊隱始顯終，沒因談果，名作別時意語。何以得知？但使十念成就，皆有過去因，如《涅槃經》云：「若人過去已曾供養半恒河沙諸佛，復經發心，而能於惡世中聞說大乘經教，但能不謗，未有餘功；若經供養一恒河沙諸佛，及經發心，然後聞大乘經教，非直不謗，復加愛樂。」以此諸經來驗，明知十念成就者，皆有過因不虛。若彼過去無因者，善知識尚不可逢遇，何況十念而可成就也？論云：「以一金錢貿得千金錢，非一日即得者。」若據佛意，欲令眾生多積善因，便乘念往生。若望論主，乘閉過去因，理亦無爽。若作此解，即上順佛經，下合論意，即是經、論相扶，往生路通，無復疑惑也。

Now, explaining the statement of intent regarding a different time: the Buddha's ordinary method of expounding the Dharma always makes clear the antecedent cause and subsequent effect, the principle and order being luminous. In this sūtra, however, he merely speaks of committing transgressions throughout a lifetime and, at the point of death, accomplishing ten recitations and immediately attaining rebirth. Without discussing whether there is a past cause or no cause, the Bhagavat directly guides and receives evil-doers of the future, causing them to abandon evil and return to good at the point of death and attain rebirth by riding upon their recitations; he thus conceals their past causes. This is the Bhagavat concealing the beginning to reveal the end, submerging the cause to speak of the effect, which is designated as a statement of intent regarding a different time. How is this known? As long as ten recitations are accomplished, there must be a past cause. As the *Nirvāṇa-sūtra* says: 'If a person in the past has already made offerings to Buddhas as numerous as half the sands of the Ganges and has also aroused the aspiration for awakening, then when he hears the Great Vehicle sūtras taught in an evil age, he will merely be able to refrain from slandering them, without possessing any further merit. If he has made offerings to Buddhas as numerous as the sands of one Ganges and has aroused the aspiration for awakening, and only then hears the Great Vehicle sūtras, he will not only refrain from slandering them, but will additionally feel affection and joy.' Verifying with these various sūtras, we clearly know that those who accomplish ten recitations all possess past causes that are not in vain. If they lacked past causes, they would not even be able to encounter a good spiritual friend, let alone accomplish ten recitations. As for the treatise saying: 'Just as by trading one gold coin one obtains a thousand gold coins, it is not accomplished in a single day'—judging from the Buddha's intention, he wished to cause sentient beings to accumulate abundant good causes and then ride upon their recitations to attain rebirth. Viewed from the treatise master's perspective, his keeping silent about past causes is also completely coherent in principle. If one interprets it in this way, it accords above with the Buddha's sūtra and harmonizes below with the treatise's meaning. The sūtra and the treatise thus support one another, the path to rebirth lies open, and there is no further doubt.