遊心安樂道 1.78

1.78

答：「彼論所明，有別時、有不別時。若唯空發願，即是別時；若行、願兼修非是別時。若天親菩薩判十念行作別時意者，何故造《往生論》勸人往生？又《觀經》教興意者，緣韋提希生阿闍世王逆子，因厭五濁，願生極樂。佛即為說三福業，十六觀門，勸無生往生，乃至十惡、五逆，悉勸往生。既淨土請主，身居五濁，復生逆子，佛說皆生，即知現居五濁凡夫，悉得往生也（矣）。」

Answer: 'What that treatise clarifies includes both another time and not another time. If one only makes a vow in vain, that is another time; if one cultivates both practice and vow together, it is not another time. If Bodhisattva Vasubandhu judged the practice of ten recitations to be an intention regarding another time, why did he compose the Rebirth Treatise to encourage people to attain rebirth? Furthermore, as for the intention behind the arising of the teaching of the Contemplation Sutra: because Vaidehī gave birth to the rebellious son King Ajātaśatru, disgusted with the five defilements, she vowed to be reborn in Sukhāvatī. The Buddha then taught for her sake the karma of the three meritorious deeds and the sixteen contemplation gates, encouraging those without birth to attain rebirth, and even encouraging those of the ten non-virtues and the five heinous crimes to attain rebirth. Since the petitioner for the pure land was herself residing in the five defilements and had given birth to a rebellious son, and the Buddha declared that all such beings can attain rebirth, we know that ordinary beings currently residing in the five defilements can all attain rebirth.'