釋淨土群疑論 5.9

5.9

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.