淨土論 3.45

3.45

答曰：此有三義。一者不須滅爾許惡業，但臨命終時淨土受生者、若臨命終時正念現前者，此心能引無始已來及一生已來所作善業共相資助，即得往生也。二者諸佛名號總萬德成，但能一念念佛者，即一念之中總念萬德。故《維摩經》云「此三句義，三千世界眾生皆如阿難多聞第一，以劫之壽，亦不能受」也。三者無始惡業從忘心生，念佛功德從真心生。真心如日，忘心如闇。真心暫起，忘心即除，如日始出，眾闇悉除。由此三義，乃至臨終十念成就者，定得往生。

Answer: There are three meanings to this. First, it is not necessary to eradicate that much evil karma: as long as at the time of approaching the end of life one takes birth in the pure land—or if right mindfulness becomes manifest at the time of approaching the end of life—this mind is able to summon and mutually assist with the wholesome karma performed from beginningless time down to one's present life, and one immediately attains rebirth in the Pure Land. Second, the names of the buddhas are completely formed from myriad virtues; if one can simply be mindful of the Buddha in a single thought-moment, then within that single thought-moment one is comprehensively mindful of the myriad virtues. Hence the Vimalakīrti Sūtra states: 'The meaning of these three lines could not be received even if all sentient beings in the trichiliocosm were foremost in learning like Ānanda and possessed a lifespan of a kalpa.' Third, beginningless evil karma arises from a deluded mind, whereas the merit of mindfulness of the Buddha arises from the true mind. The true mind is like the sun; the deluded mind is like darkness. Once the true mind momentarily arises, the deluded mind is instantly dispelled, just as when the sun first rises, all darkness is entirely dispelled. Due to these three meanings, even one who accomplishes ten recitations at the end of life is definitely assured rebirth in the Pure Land.