釋淨土群疑論 5.9

5.9

釋曰：一念十念、一日七日及與盡形，皆得往生極樂世界，並非虛談，悉是誠言。大聖世尊如語實語，豈有虛假而謬說耶？然念佛眾生聞淨土教有早有晚、發心之時有遲有速、或命有長短，故經說不同。若臨終之日方逢善友教，發心念佛亦得往生，雖復清昇只當下輩。有命未盡經日始亡，或一日二日乃至經多日能念佛名一切不亂，即隨其命教令一日等稱念佛名。如其壽命遐長多日不夭，還教盡其壽命令稱佛名。不可命促斯須令其長時念佛，不可壽終百歲只令一日稱名，故三本經文俱勸念佛，各隨一義教念有殊，彼此不妨、義無乖反。故《觀經》對臨終之者，極少一念，十念亦得往生。《阿彌陀經》對經日死人，能念佛亦生淨土。《無量壽經》對長壽不死之者，長修功德最多，或長時長日修念。又此三別即三品修，上者說形、中者說日、下者說時，於九品中各多種故，雖並往生咸無苦惱，花開悟道早晚不同。經說有殊，由斯意也。

The explanation says: One recitation, ten recitations, one day to seven days, and to the end of one's physical life—all achieve rebirth in the Sukhāvatī world; none of these is empty talk, and all are true words. The Great Holy World-Honoured One speaks what is real and true; how could there be any falsity or erroneous teaching? However, when sentient beings practicing buddhānusmṛti hear the teachings on the Pure Land, some are early and some are late; when they generate the aspiration [for awakening], some are tardy and some are swift; and their lifespans may be long or short. Therefore the sūtras explain it differently. If on the verge of death someone only then meets a virtuous friend who instructs them, and upon generating the mind they practice buddhānusmṛti, they will also attain rebirth; though they ascend to purity, this corresponds only to the lower class. If one's lifespan has not yet run out and several days pass before dying, or if for one day, two days, or even over many days they are able to recite the Buddha's name completely free from distraction, then in accordance with their lifespan they are instructed to invoke the Buddha's name for one day or more. If their lifespan is long and they do not die young for many days, they are instructed to invoke the Buddha's name to the end of their lifespan. One cannot instruct someone whose life is pressing and brief to practice buddhānusmṛti for a long time, nor can one instruct someone living a full hundred years to recite the name for merely one day. Therefore the texts of all three sūtras encourage buddhānusmṛti; each accords with a particular principle, and so their instructions for mindfulness differ, yet they do not obstruct each other and their meanings do not contradict. Thus the Guan jing addresses those approaching death: as few as one recitation or ten recitations will also achieve rebirth. The Amitābha Sūtra addresses those who will die after several days: being able to practice buddhānusmṛti will also bring rebirth in the pure land. The Sukhāvatīvyūha Sūtra addresses those of long life who do not die quickly: their long cultivation of merit is greatest, or they cultivate mindfulness for extended times and long days. Furthermore, these three distinctions correspond to the cultivation of the three grades: the superior speaks of one's whole life, the intermediate speaks of days, and the inferior speaks of moments of time. Because within each of the nine grades there are many varieties, although all attain rebirth and are entirely free from suffering, the timing of the lotus opening and awakening to the Way differs. The differences in the sūtras' teachings are due to this intent.