樂邦文類 4.122

4.122

問曰：何故不令作觀，直遣專稱名號者，有何意耶？答：眾生障重，境細心麁，識颺神飛，觀難成就。是以大聖悲憐，直勸專稱名字。正由稱名易故，相續即生。若能如上念念相續，畢命為期者，十即十生、百即百生。何以故？無外雜緣得正念故、與佛本願相應故、不違教故、順佛語故。若捨專念修雜業者，百中希得一二、千中希得三四。何以故？乃由雜緣亂動失正念故、與佛本願不相應故、與教相違故、不順佛語故、繫念不相續故、心不相續念報佛恩故、雖作業行常與名利相應故、樂近雜緣自障障他往生正行故。比見諸方道俗，解行不同、專雜有異。但使專意作者，十即十生；修雜不至心者，千中無一。仰願一切往生人等，善自思量，已能今身願生彼國者，行住坐臥必須勵心克己，晝夜莫廢，畢命為期。上在一形，似如少苦，前念命終、後念即生，長時永劫。常受無為法樂，乃至成佛不退生死。豈不快哉！

Question: Why do you not instruct people to practice contemplation, but instead directly direct them exclusively to recite the name? What is the intention behind this? Answer: Sentient beings have heavy hindrances: the object is subtle while the mind is coarse, their consciousness wavers and their spirit flutters, so that contemplation is difficult to accomplish. Therefore, the Great Sage, out of compassionate pity, directly urges them exclusively to recite the name. Precisely because reciting the name is easy, continuity brings immediate rebirth. If one can maintain continuity from thought to thought as described above, taking the end of one's life as the limit, ten out of ten will be reborn, and a hundred out of a hundred will be reborn. Why is this? Because without external miscellaneous conditions, one attains right mindfulness; because it accords with the Buddha's original vow; because it does not contravene the teachings; and because it complies with the Buddha's words. If one abandons exclusive mindfulness to cultivate miscellaneous deeds, rarely will one or two out of a hundred attain rebirth, and rarely will three or four out of a thousand attain rebirth. Why is this? Because distracted by miscellaneous conditions, one loses right mindfulness; because it does not accord with the Buddha's original vow; because it is contrary to the teachings; because it does not comply with the Buddha's words; because the tethered mindfulness is not continuous; because the mind does not continuously think of repaying the Buddha's benevolence; because although one performs actions, they constantly accord with fame and profit; and because one takes pleasure in approaching miscellaneous conditions, thereby obstructing oneself and obstructing others from the correct practice for rebirth. Lately, seeing monastics and laypeople in various quarters, their understanding and practice differ, and there are discrepancies between exclusive and miscellaneous practice. Provided that one acts with exclusive intent, ten out of ten will be reborn; but among those who cultivate miscellaneous practices without sincere mind, not one in a thousand [is reborn]. I respectfully wish that all those seeking rebirth will carefully consider this for themselves: having already been able in this present body to vow for rebirth in that land, whether walking, standing, sitting, or lying down, you must exert your mind and conquer yourself, never neglecting it day or night, taking the end of your life as the limit. At most it lasts for a single lifetime, seeming like a little hardship; yet with the expiration of the preceding thought, in the subsequent thought one is immediately reborn for long ages and eternal kalpas, constantly receiving the unconditioned joy of the Dharma, until reaching buddhahood without retrogressing into birth and death. How delightful is this!