[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀無量壽佛經疏](https://indike.org/pramana/in.bauddha.taisho.1753) › 4.19 # 觀無量壽佛經疏 4.19 觀無量壽佛經疏 4.19 - **Language:** Classical Chinese ### [4.19](https://indike.org/pramana/in.bauddha.taisho.1753.4.19) 答曰：「若有人多引經論證云不生者，行者即報云：『仁者雖將經論來證噵不生，如我意者決定不受汝破。何以故？然我亦不是不信彼諸經論，盡皆仰信。然佛說彼經時，處別、時別、對機別、利益別。又說彼經時，即非說《觀經》、《彌陀經》等時。然佛說教備機，時亦不同，彼即通說人天菩薩之解行。今說《觀經》定散二善，唯為韋提及佛滅後五濁五苦等一切凡夫，證言得生。為此因緣，我今一心依此佛教決定奉行，縱使汝等百千萬億噵不生者，唯增長成就我往生信心也。』又行者更向說言：『仁者善聽，我今為汝更說決定信相。縱使地前菩薩、羅漢、辟支等，若一若多乃至遍滿十方，皆引經論證言不生者，我亦未起一念疑心，唯增長成就我清淨信心。何以故？由佛語決定成就了義，不為一切所破壞故。又行者善聽，縱使初地已上十地已來，若一若多乃至遍滿十方，異口同音皆云：「釋迦佛指讚彌陀，毀呰三界六道，勸勵眾生專心念佛及修餘善，畢此一身後必定生彼國者，此必虛妄，不可依信也。」我雖聞此等所說，亦不生一念疑心，唯增長成就我決定上上信心。何以故？乃由佛語真實決了義故。佛是實知、實解、實見、實證，非是疑惑心中語故。又不為一切菩薩異見異解之所破壞，若實是菩薩者，眾不違佛教也。又置此事，行者當知，縱使化佛、報佛，若一若多乃至遍滿十方，各各輝光吐舌遍覆十方，一一說言：「釋迦所說相讚勸發一切凡夫，專心念佛及修餘善，迴願得生彼淨土者，此是虛妄，定無此事也。」我雖聞此等諸佛所說，畢竟不起一念疑退之心，畏不得生彼佛國也。何以故？一佛一切佛，所有知見解行證悟果位大悲等同，無少差別，是故一佛所制即一切佛同制。如似前佛制斷殺生十惡等罪，畢竟不犯不行者即名十善十行、隨順六度之義。若有後佛出世，豈可改前十善令行十惡也。以此道理推驗，明知諸佛言行不相違失。縱令釋迦指勸一切凡夫，盡此一身專念專修，捨命已彼定生彼國者，即十方諸佛悉皆同讚同勸同證。何以故？同體大悲故。一佛所化即是一切佛化，一切佛化即是一佛所化。即《彌陀經》中說，釋迦讚歎極樂種種莊嚴。又勸一切凡夫，一日七日一心專念彌陀名號，定得往生。次下文云，十方各有恒河沙等諸佛，同讚釋迦能於五濁惡時惡世界、惡眾生惡見惡煩惱惡邪無信盛時，指讚彌陀名號，勸勵眾生稱念必得往生，即其證也。又十方佛等，恐畏眾生不信釋迦一佛所說，即共同心同時各出舌相遍覆三千世界語誠實言，汝等眾生皆應信是釋迦所說所讚所證，一切凡夫不問罪福多少時節久近，但能上盡百年，下至一日七日，一心專念彌陀名號，定得往生，必無疑也。是故一佛所說，即一切佛同證，誠其事也。』此名就人立信也。」 > Answer: If someone cites many sūtras and treatises to present proof that there is no rebirth, the practitioner should reply: 'Virtuous sir, though you bring sūtras and treatises to prove that there is no rebirth, according to my mind, I will resolutely not accept your refutation. Why is this? It is not that I do not believe those sūtras and treatises; I reverently believe them all. However, when the Buddha spoke those sūtras, the place was different, the time was different, the capacities addressed were different, and the benefits were different. Furthermore, when he spoke those sūtras, it was not the time he spoke the Amitāyurdhyāna Sūtra, the Amitābha Sūtra, and the like. When the Buddha expounded teachings to provide for capacities, the occasions were also different: those generally spoke of the understanding and practice of humans, devas, and bodhisattvas. Now, when speaking of the two kinds of good, meditative and non-meditative, in the Amitāyurdhyāna Sūtra, he spoke solely for Vaidehī and all ordinary people of the five defilements and five sufferings after the Buddha's parinirvāṇa, giving testimony that they will attain rebirth. For this reason, I now single-mindedly rely on this Buddha's teaching and resolutely uphold it in practice; even if hundreds of thousands of myriads of koṭis of people like you say there is no rebirth, it will only increase and accomplish my faith in rebirth.' Furthermore, the practitioner should further say to him: 'Virtuous sir, listen well! I will now further explain to you the characteristic of resolute faith. Even if bodhisattvas before the bhūmis, arhats, pratyekabuddhas, and the like—whether one, many, or even filling the ten directions—were all to cite sūtras and treatises to prove that there is no rebirth, I would not give rise to a single thought of doubt, but it would only increase and accomplish my pure faith. Why is this? Because the Buddha's words are definitively accomplished definitive meanings, and cannot be destroyed by anything. Furthermore, virtuous sir, listen well! Even if those from the first bhūmi upward to the tenth bhūmi—whether one, many, or even filling the ten directions—were with one voice unanimously to say: "Śākyamuni Buddha pointed out and praised Amitābha, reviled the three realms and six destinies, and urged and encouraged sentient beings to single-mindedly recite the Buddha's name and cultivate other goods so that after ending this single life they will surely be born in that land—this is surely false and cannot be relied upon or believed!"—though I hear what these say, I will not give rise to a single thought of doubt, but it will only increase and accomplish my resolute, supreme faith. Why is this? Precisely because the Buddha's words are the true and real, definitive meaning. The Buddha has true knowledge, true understanding, true vision, and true realization; he does not speak from within a mind of doubt. Furthermore, it cannot be destroyed by the divergent views and divergent understandings of all bodhisattvas; if they are truly bodhisattvas, they will never go against the Buddha's teaching. Furthermore, setting this matter aside, the practitioner should know: even if transformation Buddhas and reward Buddhas—whether one, many, or even filling the ten directions—each emitting light and extending their tongues to cover the ten directions, were one and all to say: "What Śākyamuni spoke praising and urging all ordinary people to single-mindedly recite the Buddha's name and cultivate other goods, dedicating the aspiration to attain rebirth in that Pure Land—this is false, and there is certainly no such thing!"—though I hear what these Buddhas say, I will ultimately not give rise to a single thought of doubt and regression, fearing that I cannot attain rebirth in that Buddha's land. Why is this? One Buddha is all Buddhas; their knowledge and vision, understanding and practice, realization, fruitional stage, and great compassion are all identical, without the slightest difference. Therefore, what one Buddha prescribes is identically prescribed by all Buddhas. Just as a previous Buddha prescribed the cessation of killing and other sins of the ten unwholesome actions, so that ultimately never transgressing or performing them is called the meaning of the ten wholesome actions, ten practices, and according with the six pāramitās—if a subsequent Buddha appears in the world, how could he alter the previous ten wholesome actions and cause beings to practice the ten unwholesome actions? Inferring and verifying by this principle, one clearly knows that the words and deeds of the Buddhas do not contradict one another. Even if Śākyamuni directs and urges all ordinary people to single-mindedly recite and single-mindedly cultivate throughout this life, so that upon relinquishing their lives they will definitely be born in that land, all Buddhas of the ten directions will completely praise it together, urge it together, and testify to it together. Why is this? Because they share the same body of great compassion. What is converted by one Buddha is what is converted by all Buddhas; what is converted by all Buddhas is what is converted by one Buddha. Thus, it is spoken in the Amitābha Sūtra that Śākyamuni praised the various adornments of Sukhāvatī, and also urged all ordinary people to single-mindedly recite Amitābha's name for one day or seven days, so that they are certain to attain rebirth. Next, the text below says that in each of the ten directions there are Buddhas as numerous as the sands of the Ganges, who together praise Śākyamuni for being able, in the evil age of the five defilements, in an evil world, when evil sentient beings, evil views, evil afflictions, and evil perversity without faith are rampant, to point out and praise Amitābha's name, urging and encouraging sentient beings to recite it and surely attain rebirth—this is the testimony. Furthermore, the Buddhas of the ten directions and others, fearing that sentient beings would not believe what Śākyamuni, a single Buddha, spoke, together with one mind and at the same time extended their tongue characteristics to cover the trichiliocosm, speaking truthful words: "You sentient beings should all believe this that Śākyamuni has spoken, praised, and testified to: all ordinary people, regardless of whether their sins or merits are many or few, or whether the time is long or short, if only from up to a hundred years down to one day or seven days, they single-mindedly and exclusively recite Amitābha's name, they will certainly attain rebirth, surely without doubt!" Therefore, what one Buddha speaks, all Buddhas testify to together, verifying this matter.' This is called establishing faith with reference to persons." > — English (machine translation) (machine translation) - [Previous: 4.18](https://indike.org/pramana/in.bauddha.taisho.1753.4.18) - [Next: 4.20](https://indike.org/pramana/in.bauddha.taisho.1753.4.20) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1753.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1753~en-mt.4.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1753.4.19](https://indike.org/pramana/in.bauddha.taisho.1753.4.19) · Pramāṇa