往生禮讚偈 1.6

1.6

又勸行四修法用策三心，五念之行速得往生。何者為四？一者恭敬修，所謂恭敬禮拜彼佛及彼一切聖眾等，故名恭敬修。畢命為期，誓不中止，即是長時修。二者無餘修，所謂專稱彼佛名，專念專想專禮專讚彼佛及一切聖眾等，不雜餘業，故名無餘修。畢命為期，誓不中止，即是長時修。三者無間修，所謂相續恭敬禮拜、稱名讚歎、憶念觀察、回向發願，心心相續不以餘業來間，故名無間修。又不以貪瞋煩惱來間，隨犯隨懺，不令隔念隔時隔日，常使清淨，亦名無間修。畢命為期，誓不中止，即是長時修。又菩薩已免生死，所作善法回求佛果，即是自利；教化眾生盡未來際，即是利他。然今時眾生悉為煩惱繫縛，未免惡道生死等苦，隨緣起行，一切善根具速回，願往生阿彌陀佛國，到彼國已更無所畏，如上四修自然任運，自利利他無不具足。應知。

Furthermore, one is urged to practice the four modes of practice to encourage the three minds, so that through the practice of the five gates of mindfulness one may quickly attain rebirth. What are the four? The first is reverent practice: namely, reverently worshipping that Buddha and all the holy assembly, and so forth; hence it is named 'reverent practice'. Taking the end of one's life as the limit, vowing never to stop, this is sustained practice. The second is exclusive practice: namely, exclusively reciting that Buddha's name, exclusively being mindful of, exclusively imagining, exclusively worshipping, and exclusively praising that Buddha and all the holy assembly, not mixing in other practices; hence it is named 'exclusive practice'. Taking the end of one's life as the limit, vowing never to stop, this is sustained practice. The third is uninterrupted practice: namely, continuously worshipping reverently, reciting the name and praising, recollecting and contemplating, dedicating and making aspirations, thought after thought continuing without allowing other practices to intervene; hence it is named 'uninterrupted practice'. Furthermore, not allowing the afflictions of greed and anger to intervene, repenting as soon as one transgresses, not letting it cross over a thought, a period of the day, or a full day, and constantly maintaining purity; this too is named 'uninterrupted practice'. Taking the end of one's life as the limit, vowing never to stop, this is sustained practice. Moreover, bodhisattvas have already escaped birth-and-death; dedicating the wholesome dharmas they perform to seek the fruit of buddhahood is benefiting oneself; teaching and transforming sentient beings to the end of the future is benefiting others. However, sentient beings of the present time are all bound by afflictions and have not escaped the sufferings of the evil destinies, birth-and-death, and the like; initiating practice in accordance with conditions, they quickly dedicate all roots of virtue together, aspiring to be born in the land of Amitābha Buddha. Having arrived in that land, they have nothing further to fear; the above four modes of practice arise spontaneously, and benefiting oneself and benefiting others are fully accomplished without lack. One should know this.