釋淨土群疑論 6.47

6.47

釋曰：命終之人偏教念佛，以此七義勝，不教餘法。七義者何？一勝、二少、三易、四滅、五緣、六迎、七生。一言勝者，一切凡聖若人若法，無過於佛最尊勝，二障斷盡，萬德周圓，自覺覺他覺行窮滿，悲愍眾生過踰一子，是諸有情大歸依處，為洲為渚、是救是歸，故須至誠稱念佛。二少者，諸修善中，唯此念佛言辭最少，餘諸法門悉皆多也。臨終之日命在斯頃，豈能更修餘多法也？三易者，於諸修行法門之中，唯此念佛最易修習。將終之際百苦纏身、氣力衰微、萬事俱捨，勸令念佛猶恐不成，更說餘門誠難習學，簡斯易法教彼令修也。四滅者，此專念佛言約易修，一念至誠即能滅八十億劫生死重愆，永絕娑婆三途苦報也。五緣者，阿彌陀佛曠遠劫已來，共眾生結緣極重。有於供養見聞隨喜同行等緣，乘此宿因一心稱念，尋聲則救永絕五燒也。六迎者，以念佛罪垢滅除，阿彌陀佛乘本誓願，與諸聖眾親自來迎，餘法不然，故須念佛也。七生者，如彼願言「乃至十念若不生者不取正覺」也。以斯七義勝諸法門，故勸眾生終時念佛也。

I explain: a dying person is specifically instructed to recollect the Buddha because of these seven meanings being superior, without teaching other practices. What are the seven meanings? First, superiority; second, brevity; third, ease; fourth, extinction [of transgressions]; fifth, karmic affinity; sixth, welcoming; seventh, rebirth. First, regarding superiority: among all ordinary beings and noble ones, whether persons or dharmas, none surpasses the Buddha as the most honored and superior. The two obstacles are completely severed, the ten thousand virtues are fully perfected; having awakened himself and awakened others, his enlightened conduct is consummate; his compassion for sentient beings surpasses that for an only child; he is the great refuge for all sentient beings, serving as an island, an islet, a salvation, and a refuge; therefore one must sincerely recite and recollect the Buddha. Second, regarding brevity: among all cultivations of wholesomeness, only this recollection of the Buddha has the briefest words, while all other Dharma-doors are verbose. On the day of death, when life hangs by a moment, how could one further cultivate other lengthy methods? Third, regarding ease: among all Dharma-doors of practice, only this recollection of the Buddha is easiest to practice. At the threshold of death, a hundred sufferings entangle the body, energy is feeble, and ten thousand affairs are all relinquished; even when exhorting them to recollect the Buddha, one still fears it will not be accomplished; to explain other doors would be truly difficult to practice and learn. Selecting this easy practice, one instructs them to cultivate it. Fourth, regarding extinction: this exclusive recollection of the Buddha is concise in words and easy to cultivate; a single thought-moment of utmost sincerity can immediately extinguish heavy transgressions of eighty billion kalpas of saṃsāra, forever cutting off the painful retributions of the three destinies in the Sahā [world]. Fifth, regarding karmic affinity: since vast and distant kalpas, Amitābha has formed extremely deep affinities with sentient beings. There are affinities through making offerings, seeing and hearing, rejoicing in accord, and practicing together. Relying on these past causes and reciting with single-minded devotion, he rescues upon hearing the voice, forever putting an end to the five burnings. Sixth, regarding welcoming: because the defilements of transgressions are extinguished through recollecting the Buddha, Amitābha, relying on his original vow, comes in person with the noble assembly to welcome them; other practices are not like this, so one must recollect the Buddha. Seventh, regarding rebirth: as that vow states, 'down to ten recitations, if they are not born, may I not attain correct awakening.' Because these seven meanings surpass all other Dharma-doors, sentient beings are exhorted to recollect the Buddha at the time of death.