釋淨土群疑論 5.15

5.15

釋曰：非凡愚念者，豈即是於聖人念？不雜結使念者，豈是斷煩惱盡者念耶？此經意者，明非凡愚念，不是欲說聖人念也。不雜結使念者，不是欲明斷惑者念也。但是欲明此十種念，能捨娑婆流轉之處、順生出世解脫之因。凡愚眾生多樂三界穢土，受生順生死流，增長煩惱諸結使業。今修十念願生淨土，背生死流顛涅槃路，趣賢聖法順斷惑門，故言非凡愚念、不雜結使念。如大比丘戒等名聖所受戒，豈即凡夫不合受耶？此亦如是，類可知也。

The explanation says: When it says 'not the mindfulness of ordinary fools,' does it mean it is the mindfulness of holy persons? When it says 'mindfulness unmixed with fetters,' does it mean the mindfulness of those who have completely severed afflictions? The intent of this sūtra is to clarify that it is not the mindfulness of ordinary fools, but not to state that it is the mindfulness of holy persons; it is to clarify that it is mindfulness unmixed with fetters, but not to explain it as the mindfulness of those who have severed delusions. It merely aims to clarify that these ten kinds of mindfulness are able to abandon the place of wandering in the Sahā world and accord with the causes that generate supramundane liberation. Ordinary, foolish sentient beings mostly delight in the defiled lands of the three realms, taking birth in accordance with the stream of saṃsāra and increasing the karma of afflictions and various fetters. Now, cultivating the ten recitations and vowing to be born in the pure land turns against the stream of saṃsāra, overturns onto the path of nirvāṇa, turns toward the holy Dharma, and accords with the gateway of severing delusions. Therefore it is said to be 'not the mindfulness of ordinary fools' and 'mindfulness unmixed with fetters.' Just as the full bhikṣu precepts and so forth are called precepts received by the noble, does that mean ordinary persons ought not to receive them? This is just the same, and can be understood by analogy.