廬山蓮宗寶鑑 8.8

8.8

四關者，慈照宗主《淨土十門告誡》云「凡夫雖有信心念佛，緣為宿業障重合墮地獄，乘佛力故，於床枕間將輕換重。若也因病苦故悔悟身心，當生淨土也。無智之人不了此事，却言：『我今念佛，又有病苦。』反謗彌陀。因此一念惡心，徑入地獄。此是一關也。二者雖則持戒念佛，緣為口談淨土、意戀娑婆，不求出世善根，為愛家緣長旺，以致臨終遭病怕死貪生，信受童兒呼神喚鬼、燒錢化馬殺戮眾生。緣此心邪無佛攝護，因茲流浪墮落三塗。是二關也。三者或因服藥須用酒鯹，或被親情遞相逼勸，此人無決定信喪失善根，臨終追赴王前任王判斷。是為第三關也。四者臨終之際思惟活業，繫綴資財愛戀眷屬，心放不下失却正念，故於家舍墮鬼趣中已為禍祟，或為慳犬、或作蛇身，守護家庭宛如在日。是為四關也。」是以楊提刑言「愛不重不生娑婆，念不一不生淨土。」誠哉是言。凡脩淨土者，要當酌實蠲浮思、專想寂念念彌陀。全身放下，但能堅此一念，便可碎彼四關，則淨土蓮臺的非遙矣。可謂一句彌陀無別念，不勞彈指到西方。

Regarding the four barriers, School Master Cizhao's Ten Admonitory Gateways to the Pure Land says: "Although an ordinary person has faith and practices buddhānusmṛti, owing to the heavy obstacles of past karma they ought to fall into hell; yet, by relying on the Buddha's power, the heavy is exchanged for the light while upon their bed and pillow. If, owing to the suffering of illness, they repent and awaken in body and mind, they shall be born in the Pure Land. An ignorant person does not comprehend this matter, but instead says: 'Now that I practice buddhānusmṛti, I still suffer from illness,' and in turn slanders Amitābha. Due to this single malicious thought, they go straight into hell. This is the first barrier. Second: although they keep the precepts and practice buddhānusmṛti, their mouths speak of the Pure Land while their minds yearn for Sahā; they do not seek supramundane roots of goodness, but cherish the enduring prosperity of family affairs. Consequently, when afflicted with illness at the end of life, they fear death and cling to life, believing children's advice to summon spirits and invoke ghosts, burn paper money, transform spirit horses, and slaughter living beings. Because this mind is perverse, there is no Buddha to embrace and protect them; due to this, they wander and fall into the three wretched paths. This is the second barrier. Third: whether because their medicine requires wine and meat, or because relatives press and urge them, this person lacks decisive faith and loses their roots of goodness; at the end of life, they are dragged before the King [Yama] to be judged at his discretion. This is the third barrier. Fourth: at the time of the end of life, they contemplate their livelihood, cling to wealth, and yearn for their relatives; unable to let go in mind, they lose right mindfulness. Thus, within their household they fall into the ghost realm, becoming a haunting affliction, or turning into a stingy dog, or taking the form of a snake, guarding their family just as when they were alive. This is the fourth barrier." Hence Judicial Commissioner Yang said: "Without deep craving, one is not born in Sahā; without unified mindfulness, one is not born in the Pure Land." Truly these words are real! All who cultivate the Pure Land must appraise the real and dispel superficial thoughts, focusing contemplation in serene mindfulness to recite Amitābha. Laying down the entire body and mind, if one can only hold firm to this single thought, one can shatter those four barriers, and the lotus terrace of the Pure Land will certainly not be far away. As the saying goes: / With the single phrase "Amitābha" free of other thoughts, / Without wasting the snap of a finger, one reaches the West.