釋淨土群疑論 2.30

2.30

問曰：何故如來說經，皆為逗機化物，悉為信向者說，不為疑惑者宣？故《藥師經》言「佛為信者施，不為疑者說。」而說經之中，有舒舌相勸物生信、有不舒舌但宣妙理。又說甚深法，凡夫難曉，懷疑生謗。如說《法華經》會二歸一，二乘人等不生信心故，須多寶世尊涌寶塔與證實，佛舒舌相現不誑以表真，三陳當信之言，方申誠諦之語。今《阿彌陀經》唯說西方依正兩報莊嚴淨相，勸物往生，易生正信。何須六方或十方佛同舒舌相勸物生信耶？

Question: Why is it that when the Tathāgata expounds sūtras, it is always to adapt to capacities and transform beings, preaching entirely for those with faith and inclination, and not proclaiming for those who doubt? Thus the Bhaiṣajyaguru Sūtra states: 'The Buddha bestows [the Dharma] for those who have faith, not for those who doubt.' Yet in the expounding of sūtras, there are times when he extends his tongue to encourage beings to generate faith, and times when he does not extend his tongue but merely proclaims the subtle principle. Furthermore, when expounding profound dharmas, ordinary people find them difficult to comprehend and harbor doubts and give rise to slander. For example, when expounding the Lotus Sūtra to converge the two into the one, because people of the two vehicles did not generate faith, it was necessary for the World-Honoured One Prabhūtaratna to emerge in the jewelled stupa to bear witness, and for the Buddha to extend his tongue, displaying the sign of non-deception to manifest the truth, three times stating words that they should have faith before declaring his sincere and true words. Now, the Amitābha Sūtra only expounds the adorned pure characteristics of the primary and secondary retributions in the West to encourage beings to attain rebirth, which easily generates correct faith. Why was it necessary for the buddhas of the six directions or ten directions to all extend their tongues to encourage beings to generate faith?