[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) › [樂邦遺稿](https://indike.org/pramana/in.bauddha.taisho.1969b) › 1.50 # 樂邦遺稿 1.50 樂邦遺稿 1.50 - **Language:** Classical Chinese ### [1.50](https://indike.org/pramana/in.bauddha.taisho.1969b.1.50) 文法師《念佛正信訣》「問曰：或云臨終見佛菩薩放光持臺來迎往生，並是魔事。此說如何？答：有依《首楞嚴經》修習三昧，或發動陰魔。有依《摩訶衍論》修習三昧，或發動外魔。有依止觀修習三昧，或發動時魅。此等並是約自力修禪之人，先有魔種，被定擊發。儻能明達對治，則成就聖法；若暗坐癡禪之人，則被障礙矣。今所修念佛三昧者，託彼佛力，如近帝王，誰敢干犯？蓋彌陀有大慈悲誓願威神三昧等力，有大摧邪力、有大降魔力，天眼遠見、天耳遙聞、他心徹鑑，光明遍照攝取眾生。有如是等功德之力，豈不能護持念佛之人臨終令無障礙耶？佛若不護持，慈悲等力何在耶？故《觀經》云『阿彌陀佛有八萬四千相好光明，一一光明遍照十方世界念佛眾生，攝取不捨』是也。若人不信佛有如是等力，是人則於佛功德海生於減謗。且金臺來迎等事，此皆出自《觀經》，金口所說，何得貶為魔境耶？今為彼決破邪疑，當生正信可也。」 > Master Wen's Nianfo zhengxin jue: "Question: Some say that seeing the Buddha and bodhisattvas radiating light and holding a dais to welcome one for rebirth at the end of life are all demonic events. What about this statement? Answer: Some cultivate samādhi relying on the Śūraṅgama-sūtra and may stir up skandha-demons. Some cultivate samādhi relying on the Mahāyāna treatises and may stir up external demons. Some cultivate samādhi relying on calming and contemplation and may stir up time-demons. These all concern those who cultivate dhyāna by self-power: having seeds of demons beforehand, these are struck and aroused by concentration. If they can clearly understand the antidotes, they will accomplish the sacred teachings; but if they sit blindly in foolish dhyāna, they will be obstructed. Now, those who cultivate buddhānusmṛti-samādhi rely on the power of that Buddha; it is like being close to the emperor—who would dare to offend? For Amitābha possesses the power of great compassion, vows, majestic spirit, samādhi, and so forth; he possesses great power to crush the perverse, great power to subjugate demons; his divine eye sees afar, his divine ear hears from afar, his knowledge of others' minds thoroughly reflects, and his light shines everywhere, gathering in sentient beings. Possessing such power of merit, can he not protect and sustain the person mindful of the buddha at the end of life so that they are free of obstacles? If the Buddha did not protect and sustain them, where would his power of compassion and the like be? Thus the Guan jing says: 'Amitābha Buddha has eighty-four thousand marks and signs of light, and each light shines everywhere upon the sentient beings of the worlds of the ten directions who are mindful of the buddha, gathering them in without forsaking them.' If someone does not believe that the Buddha has such powers, that person gives rise to disparagement and depreciation regarding the ocean of the Buddha's merit. Furthermore, matters such as the golden dais coming to welcome one all come from the Guan jing, spoken by the golden mouth \[of the Buddha\]; how can they be debased as demonic realms? Now I resolve and shatter these perverse doubts for them; one should arouse right faith." > — English (machine translation) (machine translation) - [Previous: 1.49](https://indike.org/pramana/in.bauddha.taisho.1969b.1.49) - [Next: 1.51](https://indike.org/pramana/in.bauddha.taisho.1969b.1.51) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1969b.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1969b~en-mt.1.50) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1969b.1.50](https://indike.org/pramana/in.bauddha.taisho.1969b.1.50) · Pramāṇa