..續本文上一頁inside his body and the poison is strong, deeply wounding his flesh and bones. Still, if at that moment he hears the “celestial drum”, the arrow will “shoot out” of his flesh by itself and the poison will be neutralized. The arrow has not penetrated so deep nor is the poison so strong that he cannot recover! It is likewise for sentient beings who have committed transgressions for many eons but achieve rebirth at the time of death through ten pure recitations.
譬如有人被毒箭中。箭深毒碜。傷肌破骨。一聞滅除藥鼓。即箭出毒除。豈以箭深毒碜。而不肯出也。
c) Certaintiy of Salvation
When sentient beings commit transgressions, they do so enter from the “intervening mental state” or “post-mental state”. These two mental states do not apply, however, at the time of death: there is only one extremely powerful, utterly intense thought of recitation, letting go of everything before dying. Therefore, rebirth is achieved.
在決定者。造罪之時。以有閑心。有後心也。念佛之時。以無閑心。無後心。遂即舍命。善心猛利。是以即生。
This is analogous to a very large, strong cable which even thousands of people cannot break. Yet, a child wielding a “celestial sword” can cut it in several pieces without difficulty. It is also similar to a huge pile of wood, accumulated for thousands of years, which, when set on fire by a small flame, is completely consumed within a short time. The same is true of someone who has practiced the Ten Virtues throughout his life, seeking rebirth in the Heavens. If, at the time of death, he develops an intense perverse thought, he will immediately descend, instead, into the Avici (Never-Ending) Hell.
譬如十圍之索。千夫不製。童子揮劍。須臾兩分。又如千年積柴。以一豆火焚。少時即盡。又如有人。一生已來。修十善業。應得生天。臨終之時。起一念決定邪見。即墮阿鼻地獄。
Although bad karma is intrinsically false and illusory, the overpowering strength of Mind and thought can still upset a lifetime of good karma and cause the inpidual to descend onto evil paths. How, then, can Buddha Recitation, which is true, wholesome karma, generated intensely at the time of death, fail to upset his bad karma, even though that karma may have been accumulated from time immemorial
Therefore, someone who has committed transgressions for many eons, but, at the time of death accomplishes ten recitations with a totally earnest Mind, will certainly be reborn in the Pure Land. Not to achieve rebirth under such circumstances would indeed be inconceivable!
惡業虛妄。以猛利故。尚能排一生之善業。令墮惡道。豈況臨終猛心念佛。真實無閑善業。不能排無始惡業。得生淨土。無有是處。
The sutras teach: “A single utterly sincere recitation of Amitabha Buddha”s name obliterates the grave wrongdoings of eight million eons of Birth and Death.”
又雲。一念念佛。滅八十億劫生死之罪。
This is possible because the practitioner recites the Buddha”s name with a Mind of utmost sincerity and therefore can annihilate evil karma. As long as, on his deathbed, he utters the Buddha”s name in such a frame of Mind, he will be assured of rebirth. There can be no further doubt about it!
爲念佛時。心猛利故。伏滅惡業。決定得生。不須疑也。
Traditionally, it has been explained that the dying person”s ability to recite ten utterances is due entirely to previous good karma. This explanation is not, however, correct. Why is this so
It is because, as a commentary states, “if it were merely a question of previous karma, only the vow for rebirth would be necessary, and there would be no place at all for practice ...”
上古相傳。判十念成就。作別時意者。此定不可。何以得知。攝論雲。由唯發願故。全無有行。雜集論雲。若願生安樂國土。即得往生。若聞無垢佛名。即得阿耨菩提者。並是別時之因。全無有行。
The practitioner who, on his deathbed, accomplishes ten recitations, is able to do so because of his previous good conditions (enabling him to meet a good spiritual advisor) and because of his own wholehearted recitation. To attribute rebirth in such circumstances exclusively to previous good karma would be a great mistake! I hope that practitioners will ponder this truth deeply, develop a firm Mind, and not be led astray by erroneous views.
若將臨終。無閑十念。猛利善行。是別時意者。幾許誤哉。願諸行…
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