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# 往生淨土決疑行願二門 1.2

往生淨土決疑行願二門 1.2

- **Language:** Classical Chinese

### [1.2](https://indike.org/pramana/in.bauddha.taisho.1968.1.2)

維安養寶剎，大覺攸贊、三輩高升，夕孕金華，列宿猶慚於海滴；晨遊玉沼，世燈彊喻於河沙。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，或別譯願文，或著在經論，非此備載）。此則覺德鴻儒盡摛毫而作誓（且首從晉世東林淨社劉、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。」遂輒述往生淨土決疑行願二門，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、植栴檀之香幹，信解行願、原始要終不數千言而能備舉者，實茲二門矣。

> Now, the jewel realm of Peaceful Nourishment is praised by the Great Enlightened One, and the three grades ascend high to it. In the evening, the golden flowers are conceived—even the array of stars would feel ashamed compared to drops of that ocean; in the morning, they roam the jade ponds—even the lamps of the world are but a weak metaphor against the sands of the Ganges. Indeed, because \[beings\] from the ten directions arrive there and those of the four kinds of birth benefit by going there, although \[the Buddha's\] light blazes forth and universally manifests, they ultimately bow their heads and seek it specifically. Therefore, looking from the present to the past, both in the land of India and the imperial realm \[of China\]: there, great worthies and supreme sages all unfolded their eloquence to make covenants (the assemblies of sages and worthies such as Mañjuśrī, Samantabhadra, Vasubandhu, and Nāgārjuna either separately translated texts of vows or set them down in sūtras and treatises, which cannot be fully recorded here); here, enlightened masters of virtue and great scholars all wielded their brushes to establish vows (first beginning in the Jin dynasty with the eighteen worthies such as Liu \[Yimin\] and Lei \[Cizong\] of the Donglin Pure Society, together with one hundred and twenty-three people making a shared vow, for which \[Liu\] Yimin composed the text; thereafter, eminent officials, monks of virtuous renown, and laypersons of pure resolve abound in the records). Looking upon this dedication of merit continuing unbroken and these mutual harmonizings following one upon another, truly it is the thoroughfare of virtue and the direct ferry to eternal bliss! Yet people in the world are mostly freshly clad \[in robes\] and shaven-headed, not knowing the proper orientation; suddenly encountering those who ask the way, they feel no shame at making ungrounded claims, either rolling up their sleeves to dismiss it as a lesser teaching, or laughing loudly to reject it as an expedient vehicle. Because their words contradict the scriptures, people are confused about the constant standard. Does not the \*Book of Changes\* say: "If, within one's chamber, one utters words that are not good, people beyond a thousand miles will oppose them; how much more so those who are near!" Thereupon, I have presumptuously set forth the Two Gates of Resolving Doubts and of Practice and Vows for Rebirth in the Pure Land. Though ashamed of my unrefined words, the principles contained herein may perhaps be fitting: distinguishing beans from wheat, and drawing from the Jing and Wei rivers to separate them forever; felling the foul forest of eranda and planting the fragrant trunks of sandalwood. For the understanding of faith, practice, and vows, from beginning to end, to be fully presented in no more than several thousand words, it is truly these two gates!  
> — English (machine translation) (machine translation)

- [Previous: 1.1](https://indike.org/pramana/in.bauddha.taisho.1968.1.1)
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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1968~en-mt.1.2) — English, machine translation

## Linked texts (1)

- [樂邦文類](https://indike.org/pramana/in.bauddha.taisho.1969a.2.97) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1968.1.2](https://indike.org/pramana/in.bauddha.taisho.1968.1.2) · Pramāṇa
