淨土論 2.12

2.12

答曰：彼論但據空發願，不論修行者。餘經中說，兼論修行。若佛經中說眾生發願則得往生者，並是別時意說，不得往生也。如《小彌陀經》云「若有人，已發願、今發願、當發願，於彼國土，若已生、若今生、若當生」也。如此等經，總是別時意說，不得即生也。若如諸淨土經，或明三福業、十六觀門，或令發菩提心、七日念佛，或教發願迴向、十念往生。如此等經，並是往生，即非別時也。故彼論云，由唯發願，是別時意也。既空發願，理是別時也。

Answer: That treatise merely relied on empty vows without considering those who practice. What is explained in other sūtras considers practice alongside [vows]. If the Buddha's sūtras say that sentient beings who make vows will attain rebirth, these are all expositions with an implicit meaning concerning another time, and one cannot attain rebirth [immediately]. As the Lesser Amitābha Sūtra says, 'If there are people who have already made vows, are now making vows, or will make vows, regarding that land, they have already been born, are now being born, or will be born.' Such sūtras are all spoken with the implicit meaning concerning another time, and one does not attain immediate rebirth. But if, like the various pure land sūtras, they clarify the practices of the three blessings and the sixteen contemplation gates, or direct one to generate bodhicitta and recite the Buddha's name for seven days, or teach one to make vows and dedicate merit to attain rebirth through ten recitations—such sūtras all [lead to immediate] rebirth, and are thus not concerning another time. Therefore, that treatise says that relying solely on making vows is an expression concerning another time. Since it is making empty vows, in principle it refers to another time.