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# 西方合論 1.57

西方合論 1.57

- **Language:** Classical Chinese

### [1.57](https://indike.org/pramana/in.bauddha.taisho.1976.1.57)

四、去來不思議義者，若阿彌陀佛因念而來，此眾生因憶佛而生彼，即有去來。有去來，即有程途；有程途，即有險易。如人近京師，則觀君易，遠則難。果爾，念佛求生，應有難易，而阿彌僕僕道途，亦無說法之日矣。故《般舟三昧經》曰：「不於是間終，生彼間佛剎，佛無所從來，我亦無所至。」又先德云：「生則決定生，去則實不去。」如天鼓鳴，遠近齊聞，非去來故；如水中月，東行則東，西行則西，非去來故，是去來不思議義。

> Fourth, as for the inconceivable meaning of going and coming: if Amitābha Buddha comes because of mindfulness, and this sentient being is reborn there because of recollecting the Buddha, then there would be going and coming. If there is going and coming, there is a journey; if there is a journey, there are perils and ease. Just as when a person is near the capital, it is easy to see the sovereign, but when far away, it is difficult. If this were truly so, then seeking rebirth through buddhānusmṛti would have difficulty and ease, and Amitābha, toiling endlessly on the road, would have no day to preach the Dharma! Therefore the Pratyutpannasamādhi-sūtra says: 'Without dying here, one is born in that buddha-kṣetra; the Buddha comes from nowhere, and I too go nowhere.' Furthermore, an ancient worthy said: 'Rebirth is definitely rebirth, yet going is truly no going.' It is like the sounding of a celestial drum, heard equally near and far, because there is no going or coming; it is like the moon in the water, moving east when one walks east and moving west when one walks west, because there is no going or coming. This is the inconceivable meaning of going and coming.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1976~en-mt.1.57) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1976.1.57](https://indike.org/pramana/in.bauddha.taisho.1976.1.57) · Pramāṇa
