樂邦文類 1.165

1.165

《觀經疏》曰「善心相續至於十念，或一念成就，即得往生。以念佛除滅罪障故，即以念佛為勝緣也。問：云何以少時心力，而能勝終身造惡耶？大論自有此責，是心雖少時，而力猛利，諦心決斷，勝百年願力，是心名為大心，以捨身事急故，如人入陣不惜身命名為健人也。」《妙宗》曰「此雖造惡，已曾修觀，故使臨終勸念，定心則成。亦是乘急戒緩人也。縱現世不修三昧，亦是宿種今熟，故《十疑論》云『臨終遇善知識，十念成就者，並是宿善業強，始遇知識。』作此解釋，方合定善之義。若本不修三昧者，則屬前悔，有輕重義也。」

The Commentary on the Contemplation Sūtra states: "When wholesome thoughts continue uninterrupted up to ten recitations, or even one recitation is accomplished, rebirth is immediately attained. Because mindfulness of the Buddha eradicates karmic obstacles, mindfulness of the Buddha serves as the supreme condition. Question: How can the mental force of a brief moment overcome a lifetime of committing evil? The Great Treatise itself raises this objection: although this mind lasts only a brief time, its power is fierce and sharp, and its resolute conviction surpasses the power of a hundred years of vows; this mind is called a 'great mind.' Because relinquishing the body is an urgent matter, just like a person entering battle who does not spare his life is called a valiant warrior." The Miaozong states: "Although this person committed evil, he had already cultivated contemplation in the past; therefore, when urged to be mindful on the verge of death, his concentrated mind is immediately accomplished. This is also a person who is 'swift in the vehicle but lax in the precepts.' Even if he did not cultivate samādhi in the present life, his past seeds have now ripened. Hence the Treatise on Ten Doubts states: 'Those who encounter a good spiritual friend at the end of life and accomplish [rebirth through] ten recitations all have powerful wholesome karma from the past, which is why they finally encounter the friend.' Only by explaining it this way does it accord with the meaning of concentrated goodness. If he had never cultivated samādhi originally, it belongs to the earlier repentance, which has distinctions of light and heavy."