..续本文上一页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。伤肌破骨。一闻灭除药鼓。即箭出毒除。岂以箭深毒碜。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.
在决定者。造罪之时。以有闲心。有后心也。念佛之时。以无闲心。无后心。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.
譬如十围之索。千夫不制。童子挥剑。须臾两分。又如千年积柴。以一豆火焚。少时即尽。又如有人。一生已来。修十善业。应得生天。临终之时。起一念决定邪见。即堕阿鼻地狱。
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!
恶业虚妄。以猛利故。尚能排一生之善业。令堕恶道。岂况临终猛心念佛。真实无闲善业。不能排无始恶业。得生净土。无有是处。
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.”
又云。一念念佛。灭八十亿劫生死之罪。
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!
为念佛时。心猛利故。伏灭恶业。决定得生。不须疑也。
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 ...”
上古相传。判十念成就。作别时意者。此定不可。何以得知。摄论云。由唯发愿故。全无有行。杂集论云。若愿生安乐国土。即得往生。若闻无垢佛名。即得阿耨菩提者。并是别时之因。全无有行。
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.
若将临终。无闲十念。猛利善行。是别时意者。几许误哉。愿诸行…
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