觀無量壽佛經疏 4.19

4.19

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."