[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) › [往生淨土決疑行願二門](https://indike.org/pramana/in.bauddha.taisho.1968) › 1.37 # 往生淨土決疑行願二門 1.37 往生淨土決疑行願二門 1.37 - **Language:** Classical Chinese ### [1.37](https://indike.org/pramana/in.bauddha.taisho.1968.1.37) 第三、繫緣門者，凡公臨私養歷涉緣務，雖造次而常內心不忘於佛及憶淨土。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。念佛之心亦應如是。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（譬眾生念佛），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？子若憶母如母憶時，母子歷生不相違遠。若眾生心憶佛念佛，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。」如此繫心任運，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，求彼彊援必得免脫。又若見他受苦時，以念佛心憐愍於彼願其離苦。若斷刑獄，以念佛故生憫念心，雖依王法，當密作願云：「我行王法，非我本心。願生淨土，誓相救濟。」凡歷一切境界若善若惡，由心憶佛，皆心念作願。故普賢願王云「作一切惡皆不成就，若作善業皆悉和合」，即此意爾。如是相續念佛在心，能辦一切淨因功德。恐煩披覽，不復具說。誠哉此門為益最大。 > Third, as for the gate of binding oneself to conditions: Whenever engaging in official affairs or private livelihood, undergoing various conditioning circumstances and tasks, even in haste one's inner mind should never forget the Buddha and mindfulness of the Pure Land. For example, just as worldly people have an urgent matter bound to their hearts, although they go through speaking, going, coming, sitting, lying down, and all kinds of tasks, this does not hinder them from secretly keeping the previous matter clearly in mind. The mind that is mindful of the Buddha should also be like this. If one should lose mindfulness, repeatedly draw it back; in time it will become second nature, and one will naturally be mindful at all times. The Śūraṅgama Sūtra says: 'It is like two persons: one focuses solely on remembering (analogous to the Buddha always being mindful of sentient beings), while the other focuses solely on thinking (analogous to sentient beings being mindful of the Buddha). When the two remember each other, their mutual remembrance becomes deep. In this way, even from life to life, they are like a body and its shadow, never parting. The Tathāgatas of the ten directions have compassionate concern for sentient beings like a mother remembering her child; yet if the child runs away, what is the use of her remembering? If the child remembers the mother just as the mother remembers the child, mother and child will not be separated through successive lives. If the minds of sentient beings remember the Buddha and are mindful of the Buddha, they will definitely see the Buddha in the present or the future, not far from the Buddha; without relying on expedients, their minds will naturally open, like someone perfumed with incense whose body retains its fragrance.' Tying the mind naturally in this way constantly prevents all evil thoughts. Even if one is tempted to do evil, because of remembering the Buddha, the evil cannot come to fruition. Even if one follows along with evil, while committing evil karma the mind is constantly softened, just as a body carrying fragrance naturally avoids foul odors. Furthermore, the moment the mind perceives an evil thought subtly arising, one immediately remembers the Buddha, and by the Buddha's power the evil thought naturally ceases. It is like a person encountering disaster: seeking strong assistance, they are sure to escape. Moreover, when seeing others suffering, with a mind mindful of the Buddha have compassion for them and wish for their release from suffering. If executing judicial punishments, because of mindfulness of the Buddha give rise to pity; although acting according to the royal law, secretly make a vow, saying: 'My executing the royal law is not my original intention. May we be born in the Pure Land, and I vow to deliver you.' Whenever passing through all states, whether good or evil, because the mind is mindful of the Buddha, let the mind form vows in every thought. Therefore the king of vows Samantabhadra says: 'May all evil deeds fail to come to fruition, while all good karma conforms and unites.' This is precisely the meaning. Continuously keeping mindfulness of the Buddha in mind in this manner can accomplish all merits of the pure cause. Fearing that reading it would be wearisome, I will not explain further in full detail. Truly, this gate provides the greatest benefit! > — English (machine translation) (machine translation) - [Previous: 1.36](https://indike.org/pramana/in.bauddha.taisho.1968.1.36) - [Next: 1.38](https://indike.org/pramana/in.bauddha.taisho.1968.1.38) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1968.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1968~en-mt.1.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1968.1.37](https://indike.org/pramana/in.bauddha.taisho.1968.1.37) · Pramāṇa