釋淨土群疑論 5.16

5.16

問曰：若念阿彌陀佛得生西方，要假多日多年生淨土，亦須懃誠勉勵長時稱念佛名。如其臨死至誠念佛亦生淨土者，且人生百歲，樂少憂多、別易會難、歡娛時促，但須馳騁五欲放縱六情、秉燭夜遊、連宵聚興，臨終之日念佛一聲即得往生，永超眾苦。何須長時苦行懃懇，四修不倦、三業靡空？同是得越娑婆，何勞長時苦行也？

The objection asks: If mindfulness of Amitābha Buddha brings rebirth in the West, it requires many days and years to be born in the pure land, and one must also diligently, sincerely, and vigorously invoke the Buddha's name for a long duration. But if one can also be born in the pure land by practicing buddhānusmṛti with utmost sincerity at the point of death, then consider this: in a human lifespan of a hundred years, pleasures are few and worries are many; parting is easy and reunion is difficult; moments of joyful entertainment are brief. One should simply pursue the five desires, give free rein to the six emotions, hold candles to make merry through the night, and gather for revelry night after night—and then on the day of death invoke the Buddha with a single utterance to instantly attain rebirth and permanently transcend all sufferings! Why is it necessary to endure long-term austerities and earnest devotion, practicing the four cultivations without wearying and keeping the three karmas never idle? Since both equally allow one to cross beyond Sahā, why go to the trouble of long-term austerities?