T47n1968_往生凈土決疑行愿二門
大正藏第 47 冊 No. 1968 往生凈土決疑行愿二門
No. 1968
往生凈土決疑行愿二門
宋耆山沙門遵式述
維安養寶剎大覺攸贊。三輩高昇。夕孕金華列宿猶慚于海滴。晨游玉沼世燈強喻于河沙。良以。十方爰來四生利往。雖騰光而普示。終稽首而偏求。故其竺國皇州自今觀古。彼則鉅賢至聖。咸舒藻以為盟(文殊普賢 天親龍樹聖賢之儔。或別譯愿文。或著在經論非此備載)。此則覺德鴻儒盡摛毫而作誓(且首從晉世東林凈社。劉雷等十八賢洎一百二十三人同誓。遺民屬詞其後冠蓋之士。德望之僧。潔志之俗富於編簡)。目茲迴向綿續唱和相尋。誠為道德之通衢。常樂之直濟者也。但世多創染割截未識方隅忽遇問津靡慚濫吹。或攘臂排為小教。或大笑斥作權乘。以其言既反經人惑常典。易不云乎。居其室出其言不善。則千里之外違之。況其邇者乎。遂輒述往生凈土決疑行愿二門。詞愧不文理存或當視菽麥而且辨挹涇渭而永分。剪伊蘭之臭林。植栴檀之香乾。信解行愿原始要終不數千言。而能備舉者實茲二門矣。
第一決疑門(一疑師。二疑法。三疑自)
第二行愿門(一禮懺門。二十念門。三系緣門。四眾福門)
第一決疑門者。疑為信
【現代漢語翻譯】 現代漢語譯本 《往生凈土決疑行愿二門》
宋代耆阇山沙門遵式 著
阿彌陀佛的安養凈土，為大覺世尊（釋迦牟尼佛）所讚歎。往生者分上、中、下三輩，皆得高昇。在西方凈土的七寶池中，夕陽下含苞待放的蓮花，也比大海中的水滴還要珍貴；清晨在鋪滿寶玉的池沼中游玩，世間的明燈也難以比擬恒河沙數般的佛。實在是由於，十方世界的眾生都希望往生到那裡，四生（胎生、卵生、濕生、化生）的眾生都希望得到利益。雖然諸佛菩薩以光明普照一切眾生，但眾生最終還是要稽首禮拜，專心求生凈土。因此，從古至今，在印度和中國，無論是大賢還是聖人，都紛紛撰寫文章來表達自己的誓願（如文殊菩薩、普賢菩薩、天親菩薩、龍樹菩薩等聖賢之輩，或者另行翻譯愿文，或者將愿文著于經論之中，這裡不再一一列舉）。中國的覺悟之士和大學者們，也竭盡才華來立下誓言（例如，晉代的東林寺凈土社，劉遺民、雷次宗等十八位賢士以及一百二十三人共同發誓往生凈土。後來的達官顯貴、有德望的僧人、品行高潔的俗家弟子，都紛紛著書立說）。如今，這種迴向凈土的願望綿延不絕，人們互相唱和，世代相傳。這實在是通往道德的康莊大道，是直達常樂凈土的捷徑。
但是，世人大多隨意創新，斷章取義，不明白正確的方向。一旦遇到詢問，就隨意敷衍，不覺得慚愧。有些人甚至揮舞手臂，將凈土法門貶低為小乘；有些人則大聲嘲笑，認為凈土法門是權宜之計。因為他們的言論既違背了佛經，又迷惑了世人。正如《易經》所說：『住在不好的房間里，說出不好的話，千里之外的人都會反對你，更何況是近在咫尺的人呢？』因此，我撰寫了《往生凈土決疑行愿二門》，雖然文筆粗陋，但希望能闡明其中的道理，讓人們能夠像分辨菽麥一樣明辨是非，像區分涇河和渭河一樣劃清界限。剷除伊蘭樹的臭氣，種植栴檀樹的香氣。信、解、行、愿，從開始到結束，雖然只有幾千字，但卻能全面地闡述凈土法門的要義，實在是因為這兩個法門（決疑門和行愿門）的功勞。
第一 決疑門（一、疑師；二、疑法；三、疑自）
第二 行愿門（一、禮懺門；二、十念門；三、系緣門；四、眾福門）
第一 決疑門，就是要消除對凈土法門的疑惑，從而生起信心。
【English Translation】 English version The Two Gates of Resolving Doubts, Practicing and Vowing for Rebirth in the Pure Land
Composed by Monk Zunshi of Qisha Mountain in the Song Dynasty
The Land of Bliss of Amitabha Buddha is praised by the Greatly Enlightened One (Shakyamuni Buddha). Those reborn there are elevated to the highest levels, categorized into the upper, middle, and lower grades. The lotus buds in the seven-jeweled ponds of the Western Pure Land, blooming in the evening glow, are more precious than a drop of water in the ocean; playing in the jade-paved pools in the morning is beyond comparison to the lamps of the world, as numerous as the sands of the Ganges River. Indeed, beings from the ten directions aspire to be reborn there, and beings from the four births (womb-born, egg-born, moisture-born, and transformation-born) hope to receive benefits. Although Buddhas and Bodhisattvas universally illuminate all beings with their light, beings must ultimately bow their heads and single-mindedly seek rebirth in the Pure Land. Therefore, from ancient times to the present, in both India and China, great sages and saints have written vows to express their aspirations (such as Manjushri Bodhisattva, Samantabhadra Bodhisattva, Vasubandhu Bodhisattva, Nagarjuna Bodhisattva, and other sages; or separately translated vows, or vows written in sutras and treatises, which are not listed here one by one). Enlightened scholars and great Confucians in China have also exhausted their talents to make vows (for example, the Pure Land Society of Donglin Temple in the Jin Dynasty, with Liu Yimin, Lei Cizong, and eighteen other virtuous individuals, along with one hundred and twenty-three people, jointly vowed to be reborn in the Pure Land. Later, dignitaries, virtuous monks, and people of noble character all wrote extensively). Today, this aspiration for dedicating merit towards rebirth in the Pure Land continues uninterrupted, with people echoing each other and passing it down through generations. This is truly a broad path to morality and a shortcut to the Pure Land of constant bliss.
However, many people in the world arbitrarily innovate, take things out of context, and do not understand the correct direction. Once asked, they perfunctorily answer without feeling ashamed. Some even wave their arms and belittle the Pure Land Dharma as a lesser vehicle; others laugh loudly and consider the Pure Land Dharma as an expedient means. Because their words contradict the sutras and confuse the world, as the Book of Changes says, 'If you live in a bad room and speak bad words, people thousands of miles away will oppose you, let alone those nearby?' Therefore, I have written 'The Two Gates of Resolving Doubts, Practicing and Vowing for Rebirth in the Pure Land.' Although my writing is crude, I hope to clarify the principles within, so that people can distinguish right from wrong like distinguishing beans from wheat, and separate the clear from the muddy like distinguishing the Jing River from the Wei River. Uproot the foul odor of the Erianthus tree and plant the fragrance of the sandalwood tree. Faith, understanding, practice, and vow, from beginning to end, although only a few thousand words, can comprehensively explain the essentials of the Pure Land Dharma, truly because of the merit of these two gates (the Gate of Resolving Doubts and the Gate of Practice and Vow).
First, the Gate of Resolving Doubts (1. Doubts about the Teacher; 2. Doubts about the Dharma; 3. Doubts about oneself)
Second, the Gate of Practice and Vow (1. The Gate of Repentance; 2. The Gate of Ten Recitations; 3. The Gate of Focusing the Mind; 4. The Gate of Accumulating Blessings)
The first, the Gate of Resolving Doubts, is to eliminate doubts about the Pure Land Dharma, thereby generating faith.
障。世間小善尚不能成。況菩提大道乎。或曰。天臺智者已有釋十疑論。何須此文。然略由三意。
一者上為王臣宰官生信樂者。幾務少暇難尋廣文。今舉大綱及略出行相。易披覽故。易修行故。二者論中多隨事釋難。唯第二第三略附理立。且事既無盡疑亦叵窮。今直明一理為諸法源。指源則流可識矣。三者正對說者。反經乖理自損損他。故於第二疑法中。簡小取大明白權實。使來者不惑。至於道安和尚往生論六卷。懷感法師群疑論七卷。道綽禪師安樂集三卷。慈敏三藏凈土慈悲集三卷。源信禪師凈土集二卷。古今諸師歸心凈域者。或制疏解經。或宗經造論。或隨情釋難。或伽陀讚揚。雖殊途同歸而各陳所見。動盈編帙尋究良難。今統彼百家以三疑收盡。然文出天臺止觀非敢臆說。一者疑師。二者疑法。三者疑自。
一疑師者。師有二種。一邪外等師。倒惑化人非所承也。二正法之師。復有凡聖因果。凡及因位容有未了。猶清辨謂今彌勒未是遍知。俟龍華道後方復問津。即其事也。今顯示西方令迴向者。唯果佛聖師。釋迦如來及十方諸佛。出廣長舌說誠實言。贊勸往生。更何所惑。
二疑法者。佛法有二。一者小乘不了義法。二者大乘了義法。大乘中復有了不了義。今談凈土唯是大乘了義中了義之
【現代漢語翻譯】 現代漢語譯本：障礙。世間微小的善事尚且不能成就，更何況是菩提大道呢？或許有人會說，天臺智者大師已經有《釋十疑論》了，為什麼還需要這篇文章呢？然而，略微有三個用意。 一是爲了那些希望生起信心的王公大臣和官員，他們公務繁忙，難以尋找長篇大論來閱讀。現在列出大的綱要以及簡略的修行方法，容易閱讀的緣故，容易修行的緣故。二是《釋十疑論》中大多是隨事解釋疑問，只有第二和第三個疑問略微附帶了理上的闡述。而且事情是無窮無盡的，疑問也難以窮盡。現在直接闡明一個道理作為諸法的根源，指明了根源，那麼支流就可以認識了。三是專門針對那些說法的人，他們違背佛經和道理，自己損害自己也損害他人。所以在第二個疑問『法』中，選取大的而捨棄小的，明白權巧和真實，使後來的人不迷惑。至於道安和尚的《往生論》六卷，懷感法師的《群疑論》七卷，道綽禪師的《安樂集》三卷，慈敏三藏的《凈土慈悲集》三卷，源信禪師的《凈土集》二卷，古今各位大師歸心凈土的人，有的撰寫疏解佛經，有的依據佛經造論，有的隨順情理解釋疑問，有的用伽陀讚揚。雖然道路不同，但都歸向同一個目標，各自陳述自己的見解。動輒就有很多篇章，尋究起來實在困難。現在將他們的百家之言統攝起來，用三個疑問就全部概括了。然而，本文出自天臺《止觀》，並非敢於隨意臆說。一是懷疑老師，二是懷疑佛法，三是懷疑自己。 一、懷疑老師。老師有兩種。一是邪師外道等老師，顛倒迷惑世人，不是我們應該承事的。二是正法的老師，又有凡夫、聖人和因位、果位之分。凡夫和因位，容許有未完全明瞭的地方。就像清辨論師所說，現在的彌勒菩薩還不是遍知一切，要等到龍華樹下成道后，才能重新請教。就是這個意思。現在顯示西方凈土，令眾生迴向往生的人，唯有果佛聖師，釋迦如來以及十方諸佛，伸出廣長舌相說誠實之語，讚歎勸導往生，更有什麼可以疑惑的呢？ 二、懷疑佛法。佛法有兩種。一是小乘不了義法，二是大乘了義法。大乘中又有了義和不了義之分。現在談論凈土，唯是大乘了義中的了義。
【English Translation】 English version: Obstacles. Even small good deeds in this world cannot be accomplished, let alone the great path of Bodhi? Someone might say, 'The Tiantai Master Zhiyi already has the 'Treatise on Ten Doubts,' why is this article needed?' However, there are roughly three purposes. First, it is for kings, ministers, and officials who wish to generate faith. They are busy with official duties and find it difficult to find lengthy texts to read. Now, outlining the major principles and brief practices makes it easy to read and easy to practice. Second, the 'Treatise on Ten Doubts' mostly explains doubts based on specific events, with only the second and third doubts slightly attached to rational explanations. Moreover, events are endless, and doubts are inexhaustible. Now, directly clarifying one principle as the source of all dharmas, pointing out the source allows the branches to be recognized. Third, it is specifically aimed at those who speak, who violate the sutras and reason, harming themselves and others. Therefore, in the second doubt, 'Dharma,' selecting the large and abandoning the small, clarifying the expedient and the real, prevents future people from being confused. As for the six volumes of Venerable Dao'an's 'Rebirth Treatise,' the seven volumes of Dharma Master Huaigan's 'Treatise on Collective Doubts,' the three volumes of Zen Master Daochuo's 'Collection of Peaceful Bliss,' the three volumes of Tripitaka Master Cimin's 'Pure Land Compassion Collection,' and the two volumes of Zen Master Yuanshin's 'Pure Land Collection,' all the masters of ancient and modern times who have turned their hearts to the Pure Land, some have written commentaries on sutras, some have created treatises based on sutras, some have explained doubts according to feelings, and some have praised with gathas. Although the paths are different, they all lead to the same goal, each stating their own views. They often consist of many chapters, making it difficult to investigate thoroughly. Now, summarizing their hundred schools of thought, three doubts encompass everything. However, this article comes from the Tiantai 'Concentration and Insight,' and I dare not speak arbitrarily. First, doubting the teacher; second, doubting the Dharma; third, doubting oneself. First, doubting the teacher. There are two types of teachers. First, evil teachers and heretics, who mislead and confuse people, are not those we should serve. Second, teachers of the true Dharma, who are divided into ordinary beings, sages, and those in the stages of cause and effect. Ordinary beings and those in the stages of cause may have things that are not fully understood. Just as the logician Qingbian said, the current Maitreya Bodhisattva is not yet omniscient, and only after attaining enlightenment under the Dragon Flower Tree can he be asked again. That is the meaning. Now, those who reveal the Western Pure Land and cause sentient beings to dedicate themselves to rebirth are only the fruit Buddhas and holy teachers, Shakyamuni Buddha and all the Buddhas of the ten directions, who extend their broad and long tongues to speak truthful words, praising and encouraging rebirth. What more can there be to doubt? Second, doubting the Dharma. There are two types of Dharma. First, the Hinayana (Small Vehicle) incomplete Dharma, and second, the Mahayana (Great Vehicle) complete Dharma. Within the Mahayana, there are also complete and incomplete teachings. Now, discussing the Pure Land is only the most complete of the Mahayana complete teachings.
。法也。且小乘經部括盡貝書。曾無一字贊勸往生他方凈土。故天親論云。女人及根缺二乘種不生。此即明據也。問小彌陀經等。皆說彼國有聲聞弟子。及鼓音王經云。佛母名殊勝妙顏。亦應復有女人。答佛母恐指初降生時。成正覺已國土隨凈。必無女人其母。或轉成男子。如此方龍女。或覆命終如悉達母。有人注論引此經文。而云彼土亦有女人者非也。聲聞如觀經疏及十疑論和會。今明大乘復有三種。一者三乘通教。此則門雖通大類狎二乘。又當教菩薩。雖復化他凈佛國土。化畢還同二乘歸於永滅。凈土深理非彼所知。非了義也。二者大乘別教。此明大乘獨菩薩法。雖談實理道後方證因果。不融凈土則理外。修成萬法乃不由心具。雖塵劫修道廣游佛剎。指彼凈土因果。但是體外方便。斯亦未了。三者佛乘圓教。此教詮旨圓融因果。頓足佛法之妙。過此以往不知所裁也。經曰。十方諦求更無餘乘。唯一佛乘斯之謂與。是則大乘中大乘。了義中了義。十方凈穢卷懷同在于剎那。一念色心羅列遍收於法界。並天真本具非緣起新成。一念既然一塵亦爾。故能一一塵中一切剎。一一心中一切心。一一心塵復互周。重重無盡無障礙。一時頓現非隱顯。一切圓成無勝劣。若神珠之頓含眾寶。猶帝網之交映千光。我心既然生佛體等。
如此則方了回神億剎實生乎。自己心中孕質九蓮豈逃乎。剎那際內茍或事理攸隔凈穢相妨。安令五逆凡夫十念便登于寶土。二乘賢輩迴心即達于金池也哉。信此圓談則事無不達。昧斯至理則觸類皆迷。故華嚴經云。心如工畫師。造種種五陰。一切世間中。無不從心造(造通二種。一者理具名造。十界依正一念頓足。二者變起名造。全理緣起知無不為)如心佛亦爾。如佛眾生然。心佛及眾生是三無差別(實由三無差。別方得感應道交。悲願相攝共變各變因果方成。若但知一理無差不。曉諸法互具則。未善圓旨)。
又起信論云。所言法者謂眾生心(直指凡心)是心即攝一切世間(六凡法界)出世間法(四聖法界也。攝義亦二種一理具二事造並攝十界。十界之內身土凈穢何法不在)依於此心顯示摩訶衍義(摩訶衍大乘也若非此心安堪乘運)。
十六觀云。諸佛如來是法界身。入一切眾生心想中。乃至是心作佛是心是佛。又般舟三昧經云。佛是我心是我心見佛。是我心作佛等。談斯旨者。大乘卷中粲然可舉。至若法華妙部。如來親記往生。華嚴頓談普賢躬陳迴向。是知彌陀因地。觀此理而大誓普收。釋迦果成稱此理而廣舌深贊。十方三世莫不咸然。問如上所明妙理圓極。為世人盡須觀行然始生耶。答此不然也。
【現代漢語翻譯】 現代漢語譯本： 如果真是這樣，那麼方才回過神來的一瞬間，就已經真實地產生了往生嗎？自己心中所蘊含的九品蓮花，難道還能逃脫嗎？如果在極短的時間內，哪怕是事和理稍微有所隔閡，清凈和污穢互相妨礙，又怎麼能讓作惡多端的凡夫，僅僅唸誦十聲佛號，就能登上極樂凈土？又怎麼能讓聲聞、緣覺這些賢聖之輩，一回心轉意，就能到達金蓮池呢？相信這種圓融的說法，那麼一切事情都能通達；如果迷惑于這種至高的道理，那麼接觸任何事物都會迷失。所以《華嚴經》說：『心就像一個繪畫師，創造種種五陰（色、受、想、行、識五種構成要素）。在一切世間中，沒有不是從心創造出來的。』（這裡的『造』字有兩種含義：一是理體本具，名為『造』，十法界的一切依報和正報，在一念之間全部具備；二是隨緣生起，名為『造』，完全依循理體而生起，知道沒有什麼是不能做到的。）心如此，佛也是如此；佛如此，眾生也是如此。心、佛和眾生，這三者是沒有差別的。（實際上是因為三者沒有差別，才能感應道交。佛的慈悲和願力相互攝受，共同變現或各自變現因果才能成就。如果只知道一個理體沒有差別，而不明白諸法互相具備，那麼就不能很好地理解圓融的宗旨。） 又《起信論》說：『所說的法，就是指眾生的心（直接指出凡夫的心）。這個心就包含了一切世間法（六凡法界）和出世間法（四聖法界）。』（『攝』也有兩種含義：一是理體本具，二是隨緣生起，都包含十法界。十法界之內，無論是身、土、清凈還是污穢，有什麼法不在其中呢？）依靠這個心來顯示大乘的意義（大乘，就是能運載眾生的大車。如果不是這個心，又怎麼能堪受運載呢？） 《十六觀經》說：『諸佛如來是法界身，進入一切眾生的心想中。』乃至『是心作佛，是心是佛。』又《般舟三昧經》說：『佛是我的心，我的心見到佛，是我的心作佛』等等。談論這種宗旨的，在大乘經典中隨處可見。至於《法華經》這部妙典，如來親自授記往生；《華嚴經》立即談到普賢菩薩親自陳述迴向。由此可知，阿彌陀佛在因地時，觀察到這個道理，從而發下大愿普遍攝受眾生；釋迦牟尼佛果地成就后，稱揚這個道理，從而廣開舌相，極力讚歎。十方三世的一切諸佛莫不如此。問：像上面所說明的這種圓融至極的妙理，是否世人都必須通過觀想修行，然後才能往生呢？答：不是這樣的。
【English Translation】 English version: If that's the case, then the moment of regaining consciousness just now, did it truly give rise to rebirth? Can the nine lotus blossoms contained within one's own heart escape? If, within an instant, even a slight separation exists between principle and practice, or if purity and defilement obstruct each other, how can ordinary beings burdened with the five gravest offenses ascend to the Pure Land with just ten recitations of the Buddha's name? And how can the virtuous of the Two Vehicles (Śrāvakas and Pratyekabuddhas) reach the Golden Pond upon turning their minds? Believing in this perfect teaching means that everything can be understood. Being deluded by this supreme principle means that one becomes lost upon encountering anything. Therefore, the Avataṃsaka Sūtra says: 'The mind is like a skilled painter, creating all kinds of skandhas (five aggregates: form, sensation, perception, volition, and consciousness). In all the worlds, there is nothing that is not created from the mind.' (The word 'create' has two meanings here: first, inherent in principle, called 'creation,' where all the realms of the ten dharma realms, both dependent and independent, are fully present in a single thought; second, arising from conditions, called 'creation,' where everything arises entirely according to principle, knowing that there is nothing that cannot be done.) The mind is like this, so is the Buddha; the Buddha is like this, so are sentient beings. The mind, the Buddha, and sentient beings, these three are without difference. (In reality, it is because the three are without difference that interaction and response can occur. The compassion and vows of the Buddha mutually embrace, and the shared or individual transformation of cause and effect can be achieved. If one only knows that the principle is without difference but does not understand that all dharmas mutually contain each other, then one has not fully grasped the perfect meaning.) Furthermore, the Awakening of Faith in the Mahāyāna says: 'What is meant by dharma is the mind of sentient beings (directly pointing to the mind of ordinary beings). This mind encompasses all worldly dharmas (the six realms of ordinary beings) and supramundane dharmas (the four realms of sages).' ('Encompass' also has two meanings: first, inherent in principle; second, arising from conditions, both encompassing the ten realms. Within the ten realms, whether it is body, land, purity, or defilement, what dharma is not within it?) Relying on this mind reveals the meaning of Mahāyāna (the Great Vehicle). If it were not for this mind, how could it bear the burden of transportation? The Sixteen Contemplations Sūtra says: 'All Buddhas, Tathāgatas, are the Dharmakāya (Dharma Body), entering into the thoughts of all sentient beings.' And even 'This mind makes Buddha, this mind is Buddha.' Also, the Pratyutpanna Samādhi Sūtra says: 'The Buddha is my mind, my mind sees the Buddha, my mind makes Buddha,' and so on. Discussions of this principle can be readily found in the Mahāyāna scriptures. As for the wonderful Lotus Sūtra, the Tathāgata personally predicted rebirth; the Avataṃsaka Sūtra immediately discusses Samantabhadra (Universal Virtue) personally presenting dedication. From this, it can be known that Amitābha (Infinite Light) Buddha, in his causal stage, observed this principle and thus made great vows to universally gather sentient beings; Śākyamuni (Sage of the Shakya Clan) Buddha, upon achieving Buddhahood, praised this principle and thus extended his tongue widely to deeply praise it. All Buddhas of the ten directions and three times are no different. Question: Is it necessary for everyone to practice contemplation and cultivation before they can be reborn, as explained in the above-mentioned profound and perfect principle? Answer: This is not the case.
今但直決疑情。令知凈土百寶莊嚴九品因果。並在眾生介爾心中。理性具足方得。今日往生事用隨愿自然。是則旁羅十方不離當念。往來法界正協唯心。免信常流執此。非彼其行愿之相。正在次門非此所。問況九品生相各有行類。上輩三品須解須行。故文云。汝行大乘解第一義。即其人矣。若今之學者見賢思齊。企金座而高昇。唯妙觀而是托。若其中下之流六品生因。只是精持禁戒行世仁慈。乃至下下品生本是惡逆。十念精誠便生彼國。但能知有凈土儘可迴心。茍不然者。寧容九品之差降也(世人縱云凈土出大乘教。不能如上約教甄簡。寧逃混濫未足決疑)。
三疑自者。問曰。我是博地凡夫世緣纏蓋。云何此身生諸凈土。入賢聖海同正定聚耶。釋曰。若瞭如上法性虛通。及信彌陀本願攝受。但勤功福寧俟問津。況十念者得生。唯除五逆及謗正法。又定心十念逆謗亦生。今幸無此惡。而正愿志求。夫何惑矣。
第二正修行愿門者。略開四門。一者禮懺門。二者十念門。三者系緣門。四者眾福門。所以但四門者。修行整足唯須此四。何者先禮佛懺悔。凈除業障身心皎潔。故第一門如凈良田。次修十念定心成行。立愿要期植往生正因。故第二門如下種子。次使繫心愛護長養滋發芽莖。故第三門如霔以膏雨。次
【現代漢語翻譯】 現代漢語譯本 現在只是直接解決疑惑，讓人們知道凈土（Sukhāvatī）百寶莊嚴和九品往生的因果，都在眾生微小的心中，理性上完全具備才能得到。今日往生的事用，隨著願望自然成就。這樣，旁羅十方（遍佈十方）不離當下的念頭，往來法界（Dharmadhātu）正與唯心相應。避免讓世人執著於此非彼的行愿之相，正在這次第的門徑中，而非此處所能完全概括。有人問，九品往生的形態各有不同，上輩三品需要理解和修行，所以經文說：『你行大乘，解第一義』，說的就是這種人。如果現在的學者見賢思齊，期望登上金蓮寶座，唯有依靠精妙的觀想。至於其中下之流的六品往生之因，只是精進地持守禁戒，行世間的仁慈，乃至下下品往生，本來是作惡之人，十念精誠也能往生彼國。只要知道有凈土，都可以迴心嚮往。如果不是這樣，怎麼會有九品的差別呢？（世人即使說凈土出自大乘教，也不能像上面那樣按照教義來甄別簡擇，難免會混淆不清，不足以解決疑惑）。
三、自我的疑惑。有人問：『我是博地凡夫（普通凡人），被世俗的因緣纏繞覆蓋，為什麼此身能往生諸凈土，進入賢聖之海，與他們一樣處於正定之聚呢？』回答說：『如果明白了上面所說的法性虛通，並且相信彌陀（Amitābha）本願的攝受，只要勤修功德福報，不必等待詢問。何況十念之人都能往生，唯除犯五逆罪和誹謗正法之人。又，即使是定心十念，犯五逆罪和誹謗正法的人也能往生。現在你沒有這些惡業，而且有正確的願望和志向，還有什麼疑惑呢？』
第二，正確的修行愿門，略開四門：一是禮懺門，二是十念門，三是系緣門，四是眾福門。之所以只有四門，是因為修行圓滿只需要這四種。為什麼呢？首先禮佛懺悔，清凈消除業障，使身心皎潔，所以第一門就像清凈的良田。其次修習十念，使定心成就修行，立下願望，確定往生的正因，所以第二門就像播下種子。然後使心繫念，愛護長養，滋發芽莖，所以第三門就像降下甘霖。
【English Translation】 English version Now, we directly resolve doubts, enabling people to understand that the adornments of the Pure Land (Sukhāvatī) with its hundreds of treasures and the causes and effects of the Nine Grades of Rebirth are all inherently complete within the minds of sentient beings. Only when one's rational understanding is fully realized can one attain it. The functions and effects of rebirth today naturally accord with one's wishes. Thus, encompassing the ten directions (everywhere), it is inseparable from the present moment of thought. Coming and going within the Dharmadhātu (realm of reality) precisely aligns with the principle of 'mind-only'. Avoid letting people cling to the notion of 'this' versus 'that' in their vows and practices, which lies within this sequential path, and cannot be fully encompassed here. Someone asks, 'The forms of the Nine Grades of Rebirth are each different, and the upper three grades require both understanding and practice. Therefore, the scripture says, 'You practice the Mahāyāna and understand the First Principle,' referring to such a person. If present-day learners see the virtuous and aspire to emulate them, hoping to ascend the golden lotus throne, they must rely on subtle contemplation. As for the causes of rebirth in the middle and lower six grades, it is simply diligently upholding precepts and practicing worldly kindness. Even those who commit evil deeds can be reborn in the lowest grade through sincere mindfulness in ten recitations. As long as one knows of the Pure Land, one can turn one's heart towards it. If not, how could there be differences in the Nine Grades?' (Even if people say that the Pure Land comes from the Mahāyāna teachings, they cannot discern and select according to the teachings as above, inevitably leading to confusion and failing to resolve doubts).
Three, doubts about oneself. Someone asks, 'I am an ordinary person (an average mortal) entangled and covered by worldly conditions. How can this body be reborn in the Pure Lands, enter the sea of sages, and be in the company of those in the assembly of right mindfulness?' The answer is, 'If you understand the above-mentioned emptiness and interconnectedness of the Dharma-nature and believe in the compassionate reception of Amitābha's (Amitābha) original vow, just diligently cultivate merit and blessings without waiting to inquire. Moreover, those who recite ten times can be reborn, except for those who commit the five heinous crimes and slander the true Dharma. Furthermore, even those who commit the five heinous crimes and slander the true Dharma can be reborn through ten recitations with a focused mind. Now you do not have these evil deeds and have correct vows and aspirations, so what doubts do you have?'
Second, the gate of correct practice and vows, briefly opening four gates: first, the gate of prostration and repentance; second, the gate of ten recitations; third, the gate of focusing the mind; and fourth, the gate of accumulating blessings. The reason there are only four gates is that these four are all that is needed for complete cultivation. Why? First, prostrate to the Buddha and repent, purifying and eliminating karmic obstacles, making the body and mind clear and bright, so the first gate is like a clean and fertile field. Second, cultivate ten recitations, making the focused mind accomplish practice, establishing vows, and determining the right cause for rebirth, so the second gate is like sowing seeds. Then, keep the mind focused, cherishing and nurturing, nourishing the sprouts, so the third gate is like pouring down sweet rain.
假眾福助令繁茂。使速成華果。故第四門如灌以肥膩。是知能具修此四行者。最上最勝。然相由雖爾。若或少暇。但隨修三二一者。皆生彼國。以四門中各有行愿。皆是正因故也。又亦可於六齋日修禮懺法。于日日中修十念法。以十念是凈因要切必不可廢。后二門任力所能。若不然者但隨所欲。任意行之四門今當說。
第一禮懺門者。應日日早晨于常供養道場中。冠帶服飾端莊謹肅。以佛像前手自燒香。合掌定心作是。唱云。
一切恭謹一心頂禮常住三寶(存心遍禮十方三世一切佛法僧寶。拜起兩膝著地。手執香爐燒眾名香。唱云)。
愿此香菸云遍滿十方界。無邊佛土中無量香莊嚴。具足菩薩道成就如來香(唱已冥心少頃遍運香云供養三寶。普熏眾生咸生凈土想。已置香爐起作一禮。起已合掌曲躬懇切想面對彌陀及一切佛。而讚歎曰)。
如來妙色身 世間無與等 無比不思議 是故今頂禮 如來色無盡 智慧亦復然 一切法常住 是故我歸依 大智大願力 普度于群生 令舍熱惱身 生彼清涼國 我今凈三業 歸依及禮讚 愿共諸眾生 同生安樂剎(贊愿已即便禮佛。一一存心專對唱云)
一心頂禮常寂光凈土阿彌陀如來清凈妙法身遍法界諸佛
【現代漢語翻譯】 現代漢語譯本 憑藉大眾的福德助力，使（往生凈土的善根）繁榮茂盛，從而快速成就（往生凈土的）華果。所以，第四門就像用肥沃的油脂灌溉（植物）一樣。由此可知，能夠具足修習這四種行法的人，是最上最殊勝的。然而，雖然從相上來說是這樣，如果稍微有點空閑，哪怕只是隨力修習其中的三、二、一種，也都能往生到極樂世界。因為這四門中各自都有行持和願力，都是往生凈土的正因的緣故。此外，也可以在六齋日修習禮拜懺悔之法，在每天修習十念法。因為十念是往生凈土的關鍵，必定不能廢棄。後面的兩門隨自己的能力去做。如果不能這樣，就隨自己的意願，任意行持。現在就來說這四門。
第一，禮懺門。應該每天早晨在常供養的道場中，穿戴整齊，服飾端莊，恭敬嚴肅。在佛像前親自燒香，合掌，安定心神，這樣唱誦：
一切恭敬，一心頂禮常住三寶（心中觀想遍禮十方三世一切佛法僧寶。拜下去時兩膝著地，手執香爐，燒各種名香，唱誦：）
愿此香菸云，遍滿十方界，無邊佛土中，無量香莊嚴，具足菩薩道，成就如來香。（唱誦完畢，靜心片刻，觀想香云普遍運載，供養三寶，普遍薰染眾生，都生到凈土。完畢后，放下香爐，起身作一禮。起身完畢，合掌，彎腰，懇切地觀想面對阿彌陀佛及一切佛，然後讚歎說：）
如來妙色身，世間無與等，無比不思議，是故今頂禮。 如來色無盡，智慧亦復然，一切法常住，是故我歸依。 大智大願力，普度于群生，令舍熱惱身，生彼清涼國。 我今凈三業，歸依及禮讚，愿共諸眾生，同生安樂剎。（讚歎發願完畢，就禮拜佛。每一次禮拜都用心專注，唱誦：）
一心頂禮常寂光凈土阿彌陀如來（Amitabha，音譯，意為無量光或無量壽）清凈妙法身遍法界諸佛
【English Translation】 English version By relying on the blessings and assistance of the multitude, may (the roots of goodness for rebirth in the Pure Land) flourish and thrive, thereby quickly achieving the flowers and fruits (of rebirth in the Pure Land). Therefore, the fourth gate is like irrigating (plants) with rich and oily fertilizer. From this, it can be known that those who can fully cultivate these four practices are the most supreme and excellent. However, although it is like this in terms of appearance, if there is a little free time, even if one only cultivates three, two, or one of them according to one's ability, one can still be reborn in the Land of Ultimate Bliss. This is because each of these four gates has practices and vows, and they are all the direct causes for rebirth in the Pure Land. In addition, one can also practice the method of prostration and repentance on the six fast days, and practice the ten recitations method every day. Because the ten recitations are the key to rebirth in the Pure Land, they must not be abandoned. The latter two gates should be practiced according to one's ability. If one cannot do this, then one should practice according to one's wishes. Now, I will explain these four gates.
First, the Gate of Prostration and Repentance. One should, every morning, in the shrine that is regularly offered to, dress neatly, with dignified attire, and be respectful and solemn. In front of the Buddha image, personally burn incense, join palms, and stabilize the mind, chanting thus:
With utmost reverence, with one mind, I prostrate and take refuge in the eternally abiding Three Jewels (visualize prostrating to all the Buddhas, Dharma, and Sangha of the ten directions and three times. When bowing down, place both knees on the ground, hold the incense burner in your hands, burn various famous incenses, and chant:)
May this cloud of incense smoke pervade the ten directions, in the boundless Buddha lands, with immeasurable fragrant adornments, fully embodying the Bodhisattva path, accomplishing the fragrance of the Tathagata (after chanting, quiet the mind for a moment, visualize the cloud of incense universally carrying and offering to the Three Jewels, universally perfuming sentient beings, all being born in the Pure Land. After finishing, put down the incense burner, stand up and make a bow. After standing up, join palms, bend the body, earnestly visualize facing Amitabha (Amitabha, transliteration, meaning immeasurable light or immeasurable life) Buddha and all Buddhas, and then praise and say:)
The Tathagata's wonderful form is unparalleled in the world, incomparable and inconceivable, therefore I now prostrate. The Tathagata's form is inexhaustible, and so is wisdom, all dharmas are permanent, therefore I take refuge. With great wisdom and great vows, universally delivering sentient beings, causing them to abandon their bodies of heat and affliction, and be born in that land of coolness. Now I purify my three karmas, take refuge and praise, may I together with all sentient beings, be born in the Land of Bliss (after praising and making vows, then prostrate to the Buddha. Each prostration should be focused and dedicated, chanting:)
With one mind, I prostrate to the Pure Dharma Body of Amitabha (Amitabha, transliteration, meaning immeasurable light or immeasurable life) Tathagata of the Land of Eternal Tranquil Light, pervading all Buddhas of the Dharma Realm.
一心頂禮實報莊嚴土阿彌陀如來微塵相海身遍法界諸佛
一心頂禮方便聖居土阿彌陀如來解脫相嚴身遍法界諸佛
一心頂禮西方安樂土阿彌陀如來大乘根界身遍法界諸佛
一心頂禮西方安樂土阿彌陀如來十方化往身遍法界諸佛
一心頂禮西方安樂土觀世音菩薩萬億紫金身遍法界菩薩摩訶薩
一心頂禮西方安樂土大勢至菩薩無邊光智身遍法界菩薩摩訶薩
一心頂禮西方安樂土清凈大海眾滿分二嚴身遍法界聖眾(即以兩膝跪地。手執香爐燒香。至誠而唱是言)
我今普為四恩三有法界眾生。悉愿斷除三障歸命懺悔(起禮復跪地。執手爐唱云)。
至心懺悔。我弟子(某甲)及法界眾生。從無始世來。無明所覆顛倒迷惑。而由六根三業習不善法。廣造十惡及五無間一切眾罪。無量無邊說不可盡。十方諸佛常在世間。法音不絕。妙香充塞。法味盈空。放凈光明照觸一切。常住妙理遍滿虛空。我無始來。六根內盲三業昏闇。不見不聞不覺不知。以是因緣長流生死經歷惡道。百千萬劫永無出期。經云。毗盧遮那遍一切處。其佛所住名常寂光。是故當知一切諸法無非佛法。而我不了隨無明流。是則于菩提中見不清凈。于解脫中而起纏縛。今始覺悟。今始改悔。奉對諸佛彌陀世
尊發露懺悔。當令我與法界眾生三業六根。無始所作現作當作。自作教他見聞隨喜。若憶不憶。若識不識。若疑不疑。若覆若露。一切重罪畢竟清凈。我懺悔已。六根三業凈無瑕累。所修善根悉亦清凈。皆悉迴向莊嚴凈土。普與眾生同生安養。愿阿彌陀佛常來護持。令我善根現前增進。不失凈因。臨命終時身心正念。視聽分明。面奉彌陀與諸聖眾。手執華臺接引於我。一剎那頃生在佛前。具菩薩道廣度眾生同成種智(懺悔發願已。歸命禮阿彌陀佛及一切三寶應具三說。若時促及事迫一說亦得。次旋繞法或三匝或七匝。乃至多匝。口稱云)。
南無阿彌陀佛 南無觀世音菩薩 南無大勢至菩薩
南無清凈大海眾菩薩摩訶薩(或三或七或多。如是稱念。隨意所欲不拘遍數。次至佛前三自歸。唱云)。
自歸於佛當愿眾生體解大道發無上心。
自歸於法當愿眾生深入經藏智慧如海。
自歸於僧當愿眾生統理大眾一切無礙和南聖眾。
次至別座誦經(誦彌陀經或十六觀經。若都不誦得經文。即一心稱阿彌陀佛名。量時而止。或更迴向結撮亦得)。
第二十念門者。每日清晨服飾已后。面西正立合掌連聲。稱阿彌陀佛盡一氣為一念。如是十氣名為十念。但隨氣長短不限佛數。惟長惟
【現代漢語翻譯】 現代漢語譯本 我誠心發露懺悔。愿我和法界一切眾生，身、口、意三業和眼、耳、鼻、舌、身、意六根，從無始以來所造作的、現在正在造作的、將來要造作的一切罪業，無論是自己做的，還是教唆他人做的，或是見聞後心生歡喜的，無論是記得的還是不記得的，無論是知道的還是不知道的，無論是隱瞞的還是顯露的，所有深重的罪業都能徹底清凈。我懺悔之後，愿六根清凈，三業純潔無瑕，所修的一切善根也都清凈，全部迴向，用以莊嚴清凈的佛國凈土，普遍與一切眾生一同往生西方極樂世界。愿阿彌陀佛（Amitabha）常常來護持我，使我的善根不斷增長，不失去往生凈土的因緣。臨命終時，身心保持正念，視聽清楚分明，能夠親眼見到阿彌陀佛（Amitabha）和諸位聖眾，親手持著蓮花臺來接引我，在一剎那間往生到佛前，具足菩薩的修行，廣度一切眾生，共同成就佛的智慧（懺悔發願完畢后，應歸命禮敬阿彌陀佛（Amitabha）以及一切三寶，應該完整地說三遍。如果時間緊迫或事務繁忙，說一遍也可以。然後繞佛，可以繞三圈、七圈，甚至更多圈，口中稱念）。 南無阿彌陀佛（Namo Amitabha） 南無觀世音菩薩（Namo Avalokitesvara） 南無大勢至菩薩（Namo Mahasthamaprapta） 南無清凈大海眾菩薩摩訶薩（Namo Pure Ocean Assembly of Bodhisattvas Mahasattvas）（可以念三遍、七遍或更多遍。這樣稱念，隨自己的意願，不拘泥於遍數。然後到佛前進行三自歸，唱誦：） 自皈依佛，當愿眾生，體解大道，發無上心。 自皈依法，當愿眾生，深入經藏，智慧如海。 自皈依僧，當愿眾生，統理大眾，一切無礙，和南聖眾。 然後到別處誦經（誦《彌陀經》或《十六觀經》。如果都不誦，得到經文，就一心稱念阿彌陀佛（Amitabha）的名號，根據時間長短而停止。或者可以再回向和總結）。 第二十念門是：每天清晨穿戴完畢后，面向西方站立，合掌，連續不斷地稱念阿彌陀佛（Amitabha），一口氣為一念。這樣十口氣稱為十念。但隨著氣息的長短，不限制佛號的數目，只求長久。
【English Translation】 English version I sincerely express and confess my repentance. May I and all sentient beings in the Dharma realm, with our three karmas (body, speech, and mind) and six senses (eyes, ears, nose, tongue, body, and mind), all the sins committed from beginningless time, those being committed now, and those to be committed in the future, whether done by ourselves, instigated by us, or rejoiced upon seeing or hearing, whether remembered or not, whether known or not, whether doubted or not, whether concealed or revealed, may all heavy sins be completely purified. After my repentance, may my six senses be pure, my three karmas be flawless, and all the good roots I cultivate be pure as well, all dedicated to adorn the pure lands, universally enabling all sentient beings to be reborn together in the Land of Ultimate Bliss. May Amitabha Buddha (Amitabha) always protect and support me, so that my good roots may increase and advance, not losing the cause for rebirth in the Pure Land. At the time of death, may my body and mind maintain right mindfulness, with clear vision and hearing, able to personally behold Amitabha (Amitabha) and all the holy assembly, holding a lotus pedestal to receive me, and in an instant be reborn before the Buddha, fully equipped with the Bodhisattva path to widely liberate all sentient beings and together attain the wisdom of the Buddha (After repentance and vows, take refuge in Amitabha Buddha (Amitabha) and all the Three Jewels, which should be recited three times completely. If time is short or affairs are pressing, reciting once is also acceptable. Then circumambulate the Dharma, either three times, seven times, or even more, reciting aloud:). Namo Amitabha (Namo Amitabha) Namo Avalokitesvara (Namo Avalokitesvara) Namo Mahasthamaprapta (Namo Mahasthamaprapta) Namo Pure Ocean Assembly of Bodhisattvas Mahasattvas (Namo Pure Ocean Assembly of Bodhisattvas Mahasattvas) (Can be recited three times, seven times, or more. Recite in this way, according to your own will, without being restricted by the number of times. Then go before the Buddha and take the Three Refuges, chanting:) I take refuge in the Buddha, wishing that all sentient beings understand the Great Path and generate the unsurpassed mind. I take refuge in the Dharma, wishing that all sentient beings deeply enter the Sutra Treasury and their wisdom be like the ocean. I take refuge in the Sangha, wishing that all sentient beings govern the masses without any obstacles, and be in harmony with the holy assembly. Then go to a separate seat to recite the scriptures (recite the 'Amitabha Sutra' or the 'Sixteen Contemplations Sutra'. If neither is recited, obtain the scripture text and single-mindedly recite the name of Amitabha Buddha (Amitabha), stopping according to the length of time. Or you can dedicate the merits and summarize again). The twentieth method of mindfulness is: Every morning after dressing, stand facing west, with palms together, continuously reciting Amitabha Buddha (Amitabha), one breath being one thought. Ten breaths like this are called ten thoughts. But according to the length of the breath, the number of Buddhas is not limited, only seeking to be long and continuous.
久氣極為度。其佛聲不高不低。不緩不急調停得中。如此十氣連屬不斷。意在令心不散專精為功故。名此為十念者。顯是藉氣束心也。作此念已。發願迴向云。
我弟子(某甲)一心歸命極樂世界阿彌陀佛。愿以凈光照我慈誓攝我。我今正念稱如來名經十念頃。為菩提道求生凈土。佛昔本誓若有眾生欲生我國。至心信樂乃至十念。若不生者不取正覺。唯除五逆誹謗正法。我今自憶此生已來。不造逆罪不謗大乘。愿此十念得入如來大誓海中。承佛慈力眾罪消滅凈因增長。若臨欲命終自知時至。身不病苦心無貪戀。心不倒散如入禪定。佛及聖眾手持金臺來迎接我。如一念頃生極樂國。華開見佛即聞佛乘。頓開佛慧廣度眾生滿菩提愿(作此愿已。便止不必禮拜。要盡此一生不得一日暫廢。唯將不廢自要其心得生彼國)。
第三系緣門者。凡公臨私養歷涉緣務。雖造次而常內心不忘于佛及憶凈土。譬如世人切事繫心。雖經歷語言去來坐臥種種作務。而不妨密憶前事宛然。唸佛之心亦應如是。或若失念數數攝還。久久成性任運常憶。楞嚴經云。譬如有人一專為憶(譬佛常念眾生)一人專念(譬眾生唸佛)二人相憶二憶念深如是。乃至從生至生同於形影不相乖異。十方如來憐念眾生如母憶子。若子逃逝雖憶何為。子若
【現代漢語翻譯】 現代漢語譯本： 呼吸要緩慢而深長。阿彌陀佛的聲音不高不低，不快不慢，恰到好處。這樣連續不斷地進行十次呼吸唸佛，目的是爲了使心不散亂，專心致志地用功。之所以稱此為『十念』，明顯是藉助氣息來約束心念。完成這十念之后，發願迴向說： 『弟子（某甲）一心歸命極樂世界阿彌陀佛（Amitabha Buddha，無量光佛）。愿佛以清凈的光芒照耀我，以慈悲的誓願攝受我。我現在以正念稱念如來名號，經歷十唸的時間，爲了菩提道（Bodhi，覺悟之道）而求生凈土（Pure Land）。佛陀過去曾發誓愿，如果有眾生想要往生我的國土，以至誠之心信樂，乃至唸佛十聲，如果不能往生，我就不成正覺（perfect enlightenment）。我今自我回憶，此生以來，不曾造作五逆之罪，不曾誹謗大乘佛法。愿這十念能夠進入如來（Tathagata，佛的稱號之一）的大誓願海中，承蒙佛陀的慈悲力量，一切罪業消滅，清凈的善因增長。如果臨命終時，自己知道時辰已到，身體沒有病苦，心中沒有貪戀，心不顛倒散亂，如同進入禪定（Dhyana，冥想狀態）。佛陀以及諸聖眾手持金蓮臺來迎接我，如同一念之間往生極樂國土。蓮花開放，見到佛陀，立即聽聞佛陀的教誨，頓悟佛的智慧，廣度眾生，圓滿菩提的願望。（發完這個願望后，就可以停止，不必禮拜。要盡這一生，不得有一天暫時廢止，唯有將不廢止作為自己必須做到的，這樣才能確保自己的心能夠往生彼國）。』 第三是系緣門。凡是公務、私事、供養等，經歷各種事務時，即使在匆忙之中，也要常常內心不忘記佛陀以及憶念凈土。譬如世人有重要的事情掛在心上，即使經歷說話、來去、坐臥等各種活動，也不妨礙他暗暗地回憶之前的事情，清清楚楚。唸佛的心也應該像這樣。或者如果失去念頭，就多次將心收回來。久而久之，養成習慣，自然而然地常常憶念。楞嚴經（Surangama Sutra）說：『譬如有一個人一心一意地憶念（譬如佛陀常常憶念眾生），一個人專心念佛（譬如眾生唸佛），兩個人互相憶念，兩種憶念都很深切，像這樣，乃至從生到生，如同形影不離，不會互相乖離。』十方如來（Buddhas of the ten directions）憐憫憶念眾生，如同母親憶念兒子。如果兒子逃離，即使母親憶念又有什麼用呢？兒子如果
【English Translation】 English version: The breath should be slow and deep. The voice of Amitabha Buddha (Amitabha Buddha, Buddha of Infinite Light) should be neither too high nor too low, neither too fast nor too slow, but perfectly balanced. Repeat this ten times continuously, with the intention of keeping the mind focused and concentrated. This is called the 'Ten念 (ten recitations),' which clearly uses the breath to restrain the mind. After completing these ten念, make the following vow and dedication: 『I, your disciple (name), wholeheartedly take refuge in Amitabha Buddha (Amitabha Buddha, Buddha of Infinite Light) of the Pure Land (Pure Land) of Ultimate Bliss. May the Buddha illuminate me with pure light and embrace me with compassionate vows. I now recite the name of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) with right mindfulness for the duration of ten念, seeking rebirth in the Pure Land for the sake of the Bodhi (Bodhi, enlightenment) path. The Buddha once made a vow that if there are beings who wish to be born in my land, with sincere faith and joy, even if they recite my name ten times, if they are not reborn, I will not attain perfect enlightenment. Except for those who commit the five heinous offenses or slander the true Dharma. I now recall that since this life, I have not committed any of the five heinous offenses nor slandered the Mahayana (Mahayana, the Great Vehicle) teachings. May these ten念 enter the great ocean of vows of the Tathagata, and through the compassionate power of the Buddha, may all my sins be eradicated and my pure causes increase. If, when approaching the end of my life, I know the time has come, may my body be free from suffering, my mind free from greed, and my mind not be scattered or confused, but be as if entering Dhyana (Dhyana, meditation). May the Buddha and the holy assembly come to greet me, holding golden lotus platforms in their hands, and may I be reborn in the Land of Ultimate Bliss in an instant. When the lotus flower opens, may I see the Buddha and immediately hear the Buddha's teachings, instantly awaken to the Buddha's wisdom, widely liberate sentient beings, and fulfill my Bodhi vows. (After making this vow, you can stop, there is no need to prostrate. You must continue this practice throughout your life, without stopping even for a day. Only by making non-cessation a requirement for yourself can you ensure that your mind will be reborn in that land.)』 The third is the method of focusing on conditions. In all public affairs, private matters, offerings, and other activities, even in the midst of busyness, one should always remember the Buddha and recall the Pure Land in one's heart. For example, when worldly people have important matters on their minds, even when speaking, coming and going, sitting, lying down, and engaging in various activities, they can still secretly recall the previous events clearly. The mind of reciting the Buddha should be like this. Or if one loses mindfulness, one should repeatedly bring the mind back. Over time, it becomes a habit, and one naturally remembers the Buddha. The Surangama Sutra (Surangama Sutra) says: 『For example, if one person single-mindedly remembers (like the Buddha constantly remembering sentient beings), and another person wholeheartedly recites the Buddha's name (like sentient beings reciting the Buddha's name), the two remember each other, and both memories are deep. In this way, even from life to life, they are like form and shadow, inseparable.』 The Buddhas of the ten directions (Buddhas of the ten directions) compassionately remember sentient beings, like a mother remembering her son. If the son runs away, what is the use of the mother's memory? If the son
憶母如母憶時。母子歷生不相違遠。若眾生心憶佛唸佛。現前當來必定見佛去佛不遠。不假方便自得心開。如染香人身有香氣。如此係心任運常遮一切惡念。設欲作惡。憶佛之故。惡不能成。縱使隨惡作惡業時心常下耎。如身有香自然離臭。又復覺心微起惡念即便憶佛。以佛力故惡念自息。如人遇難。求彼強援必得免脫。又若見他受苦時。以唸佛心憐愍于彼愿其離苦。若斷刑獄以唸佛故生憫念心。雖依王法當密作愿云。我行王法非我本心。愿生凈土誓相救濟。凡歷一切境界若善若惡。由心憶佛皆心念作愿。故普賢愿王云。作一切惡皆不成就。若作善業皆悉和合。即此意爾。如是相續唸佛在心。能辦一切凈因功德。恐煩披覽不復具說。誠哉此門為益最大。
第四明眾福門者。普賢觀經云。若國王大臣欲懺悔重罪者。當修行五事。
一者但當正心不謗三寶不障出家。不為梵行人作惡留難(于持戒四眾勿行污行)。
二者孝養父母奉事師長。
三者正法治國不邪枉人民。
四者於六齋日敕諸境內。力所及處令行不殺(嚴禁漁捕及誡奸鬥。六齋日者。白月初八日四天王使者巡世。十四日四王太子巡。十五日四天大王親巡。黑月二十三日二十九日三十日巡世。準上白月次第終而復始。若四王親下
【現代漢語翻譯】 現代漢語譯本： 憶念母親就像母親憶念自己一樣。母子生生世世都不會互相遠離。如果眾生心中憶念佛陀、口中唸誦佛陀，那麼現在和將來必定能見到佛陀，離佛陀不遠。不需要藉助其他方法，自然就能心開悟解。就像染香的人身上會有香氣一樣。這樣繫念佛陀，自然而然就能遮止一切惡念。即使想要作惡，因為憶念佛陀的緣故，惡念也無法實現。縱然隨著惡念造作惡業，心中也常常是謙下柔和的，就像身上有香氣自然遠離臭味一樣。而且，如果覺察到心中稍微生起惡念，就立刻憶念佛陀，因為佛陀的力量，惡念自然止息。就像人遇到危難，尋求強大的援助必定能免於脫險一樣。又如果見到他人遭受痛苦時，用唸佛的心憐憫他們，愿他們脫離痛苦。如果判決刑罰，因爲念佛的緣故，生起憐憫之心。即使依據王法行事，也應當暗中發願說：『我執行王法並非我的本意，愿往生凈土，發誓互相救濟。』凡是經歷一切境界，無論是善是惡，都由心中憶念佛陀，心中唸誦發願。所以普賢愿王說：『造作一切惡事都不會成功，如果做善事都會完全和合。』就是這個意思。這樣相續不斷地念佛在心中，能成就一切清凈的因地功德。恐怕過於繁瑣，不再詳細說明。實在說，這個法門利益最大。
第四是闡明眾福之門。普賢觀經說：如果國王大臣想要懺悔重罪，應當修行五件事：
第一，應當端正心念，不誹謗三寶（佛(Buddha)，法(Dharma)，僧(Sangha)），不阻礙出家，不為清凈修行的人制造惡劣的障礙（不要對持戒的四眾弟子做出污穢的行為）。
第二，孝養父母，奉事師長。
第三，用正法治理國家，不邪惡地冤枉人民。
第四，在六齋日敕令境內，在能力所及的範圍內實行不殺生（嚴格禁止捕魚和爭鬥。六齋日是：白月初八日，四天王(Four Heavenly Kings)的使者巡視人間；十四日，四天王的太子巡視；十五日，四大天王親自巡視；黑月二十三日、二十九日、三十日巡視人間。按照上個月的順序循環往復。如果四大天王親自地獄……）
【English Translation】 English version: Remembering mother is like mother remembering herself. Mother and child will not be far apart through lifetimes. If sentient beings remember the Buddha (Buddha), and recite the Buddha's name, they will surely see the Buddha in the present and future, and will not be far from the Buddha. Without relying on other methods, they will naturally attain enlightenment. Just as a person who dyes incense has a fragrant scent on their body. By focusing the mind in this way, one can naturally and constantly prevent all evil thoughts. Even if one wants to do evil, because of remembering the Buddha, evil cannot be accomplished. Even if one follows evil and commits evil deeds, the mind is always humble and gentle, just as a body with fragrance naturally avoids foul odors. Furthermore, if one perceives the slightest arising of evil thoughts, one should immediately remember the Buddha. Because of the Buddha's power, evil thoughts will naturally cease. Just as a person who encounters difficulties and seeks strong assistance will surely be rescued. Moreover, if one sees others suffering, one should have compassion for them with a mind of mindfulness of the Buddha, wishing them to be free from suffering. If judging criminal cases, one should generate a compassionate heart because of mindfulness of the Buddha. Even when acting according to the king's law, one should secretly make a vow, saying: 'I am executing the king's law, but it is not my original intention. I vow to be reborn in the Pure Land and vow to save and assist each other.' In all circumstances, whether good or bad, one should remember the Buddha in one's heart and make vows in one's mind. Therefore, the Vows of Samantabhadra (Samantabhadra) says: 'All evil deeds will not be accomplished, and all good deeds will be completely harmonious.' This is the meaning. By continuously remembering the Buddha in the heart in this way, one can accomplish all pure causes and merits. Fearing that it would be too tedious, I will not go into detail. Truly, this path is of the greatest benefit.
Fourthly, explaining the door of manifold blessings. The Samantabhadra Contemplation Sutra says: If a king or minister wishes to repent of serious offenses, they should practice five things:
First, they should have a righteous mind, not slander the Three Jewels (Buddha, Dharma, Sangha), not obstruct ordination, and not create evil obstacles for those who practice pure conduct (do not engage in impure conduct towards the four groups of disciples who uphold the precepts).
Second, be filial to parents and serve teachers.
Third, govern the country with righteous laws and do not unjustly wrong the people.
Fourth, on the six fast days, order within the territory, to the extent possible, to practice non-killing (strictly prohibit fishing and fighting. The six fast days are: the eighth day of the white month, when the messengers of the Four Heavenly Kings (Four Heavenly Kings) patrol the world; the fourteenth day, when the princes of the Four Heavenly Kings patrol; the fifteenth day, when the Four Great Heavenly Kings personally patrol; the twenty-third, twenty-ninth, and thirtieth days of the black month patrol the world. Following the order of the previous white month, it cycles again. If the Four Great Heavenly Kings personally descend...)
一切諸天星宿鬼神俱時隨從。若遇修福齋戒者。諸天相慶。即為此人注祿添算。護持福業令其成就)。
五者當深信因果。信一實道知佛不滅。此與十六觀經三福大同。但普賢觀正為王臣故。特引用此。亦是三世諸佛凈土正因。若出家四眾應具依觀經三福為行。當自檢文但隨作一福並須。即時若心念若口言。作意迴向方成凈因。爾勸修者於此四種法門。必須系日專持修習。方可自期定生凈土。此之四行即是學習唸佛三昧往生正因。經云。行此三昧者。現身得見阿彌陀佛及二菩薩。若人但聞佛名二菩薩名。永除無量劫生死之罪。何況憶念。若唸佛者。當知此人。是人中芬陀利華。觀音勢至為其勝友。當坐道場生諸佛家。此人現世。彼佛常遣無數化佛無數化觀世音化大勢至。及娑婆世界常有二十五菩薩晝夜擁護。若行住坐臥若一切時處。不令惡鬼得便。不受一切災難。常為國王大臣一切人民之所宗奉。所得功德。一念之間不可算數。如佛之辯不能稱揚。除彼不肖人。孰聞不信樂。
往生凈土決疑行愿二門
【現代漢語翻譯】 現代漢語譯本： 一切諸天、星宿、鬼神都同時隨從（修福齋戒者）。如果遇到修行積福、持齋守戒的人，諸天都會互相慶賀，併爲這個人增加俸祿、延長壽命，護持他的福德事業，使之成就。
第五，應當深信因果，相信唯一真實的道路，了知佛陀不會寂滅。這與《十六觀經》中的三福（孝養父母、奉事師長、慈心不殺）大致相同。但《普賢觀經》主要是為國王大臣而說，所以特別引用這段。這也是三世諸佛凈土的正因。如果出家的四眾弟子，應當完全依照《觀經》中的三福來修行。應當自我檢查，即使只做其中一種福業，也必須立刻用心念或口頭，有意識地迴向，才能成就凈土之因。勸人修行的人，對於這四種法門，必須限定時間，專心修習，才可以期望自己一定往生凈土。這四種修行就是學習唸佛三昧，往生的正因。《經》中說，修行這種三昧的人，現世就能得見阿彌陀佛（Amitabha）及兩位菩薩（菩薩）。如果有人只是聽聞佛名和兩位菩薩的名號，就能永遠消除無量劫生死之罪，更何況是憶念。如果唸佛的人，應當知道這個人是人中的芬陀利華（Pundarika，白蓮花）。觀音（Avalokiteśvara）和勢至（Mahāsthāmaprāpta）是他的殊勝朋友。他將安坐道場，生在諸佛之家。這個人現世，阿彌陀佛常常派遣無數化身佛、無數化身觀世音、化身大勢至，以及娑婆世界常有二十五位菩薩晝夜擁護。無論行走、站立、坐臥，無論任何時間、任何地點，都不讓惡鬼得逞，不受一切災難。常常被國王、大臣和一切人民所尊敬。所得到的功德，一念之間都不可計數，即使是佛的辯才也無法稱揚。除了那些不賢良的人，誰聽了不會信受歡喜呢？
往生凈土決疑行愿二門
【English Translation】 English version: All the devas (gods), constellations, ghosts, and spirits follow at the same time. If they encounter someone who cultivates blessings and observes precepts, the devas rejoice together and immediately add to this person's emolument and extend their lifespan, protecting and supporting their meritorious deeds so that they may be accomplished.
Fifth, one should deeply believe in cause and effect, believe in the one true path, and know that the Buddha does not perish. This is largely the same as the Three Fortunes in the Sixteen Contemplations Sutra (孝養父母、奉事師長、慈心不殺 - filial piety towards parents, serving teachers and elders, and practicing loving-kindness and non-killing). However, since the Universal Worthy Contemplation Sutra (普賢觀經) is primarily for kings and ministers, this passage is specifically cited. It is also the proper cause for the Pure Land of the Buddhas of the three times. If the fourfold assembly of renunciants should fully rely on the Three Fortunes in the Contemplation Sutra for practice, they should examine themselves, and even if they only perform one of the meritorious deeds, they must immediately, with mind or speech, consciously dedicate the merit, in order to accomplish the cause of the Pure Land. Those who encourage others to cultivate should, for these four dharmas, set a time limit and diligently practice them exclusively, in order to expect to be reborn in the Pure Land. These four practices are the proper cause for learning the Samadhi of Buddha Recitation and being reborn. The Sutra says, 'Those who practice this samadhi will, in their present life, see Amitabha Buddha (阿彌陀佛) and the two Bodhisattvas (菩薩).' If a person only hears the name of the Buddha and the names of the two Bodhisattvas, they will forever eliminate the sins of countless kalpas of birth and death, how much more so if they remember them. If one recites the Buddha's name, know that this person is a Pundarika flower (芬陀利華 - white lotus) among people. Avalokiteśvara (觀音) and Mahāsthāmaprāpta (勢至) are their excellent friends. They will sit in the place of enlightenment and be born into the family of all Buddhas. In this person's present life, that Buddha constantly sends countless transformation Buddhas, countless transformation Avalokiteśvaras, transformation Mahāsthāmaprāptas, and in the Saha world (娑婆世界) there are always twenty-five Bodhisattvas protecting them day and night. Whether walking, standing, sitting, or lying down, at all times and in all places, they do not allow evil ghosts to take advantage, and they do not suffer any disasters. They are always revered by kings, ministers, and all people. The merits they obtain, in a single thought, are incalculable, and even the Buddha's eloquence cannot praise them enough. Except for those who are unworthy, who would hear this and not believe and rejoice?
The Two Gates of Resolving Doubts, Practice, and Vows for Rebirth in the Pure Land.