Chinese
大正藏第 47 册 No. 1968 往生净土决疑行愿二门 No. 1968 往生净土决疑行愿二门 宋耆山沙门遵式述 维安养宝刹大觉攸赞。三辈高升。夕孕金华列宿犹惭于海滴。晨游玉沼世灯强喻于河沙。良以。十方爰来四生利往。虽腾光而普示。终稽首而偏求。故其竺国皇州自今观古。彼则钜贤至圣。咸舒藻以为盟(文殊普贤 天亲龙树圣贤之俦。或别译愿文。或着在经论非此备载)。此则觉德鸿儒尽摛毫而作誓(且首从晋世东林净社。刘雷等十八贤洎一百二十三人同誓。遗民属词其后冠盖之士。德望之僧。洁志之俗富于编简)。目兹回向绵续唱和相寻。诚为道德之通衢。常乐之直济者也。但世多创染割截未识方隅忽遇问津靡惭滥吹。或攘臂排为小教。或大笑斥作权乘。以其言既反经人惑常典。易不云乎。居其室出其言不善。则千里之外违之。况其迩者乎。遂辄述往生净土决疑行愿二门。词愧不文理存或当视菽麦而且辨挹泾渭而永分。剪伊兰之臭林。植栴檀之香干。信解行愿原始要终不数千言。而能备举者实兹二门矣。 第一决疑门(一疑师。二疑法。三疑自) 第二行愿门(一礼忏门。二十念门。三系缘门。四众福门) 第一决疑门者。疑为信 现代汉语译本 《往生净土决疑行愿二门》 宋代耆阇山沙门遵式 著 阿弥陀佛的安养净土，为大觉世尊（释迦牟尼佛）所赞叹。往生者分上、中、下三辈，皆得高升。在西方净土的七宝池中，夕阳下含苞待放的莲花，也比大海中的水滴还要珍贵；清晨在铺满宝玉的池沼中游玩，世间的明灯也难以比拟恒河沙数般的佛。实在是由于，十方世界的众生都希望往生到那里，四生（胎生、卵生、湿生、化生）的众生都希望得到利益。虽然诸佛菩萨以光明普照一切众生，但众生最终还是要稽首礼拜，专心求生净土。因此，从古至今，在印度和中国，无论是大贤还是圣人，都纷纷撰写文章来表达自己的誓愿（如文殊菩萨、普贤菩萨、天亲菩萨、龙树菩萨等圣贤之辈，或者另行翻译愿文，或者将愿文著于经论之中，这里不再一一列举）。中国的觉悟之士和大学者们，也竭尽才华来立下誓言（例如，晋代的东林寺净土社，刘遗民、雷次宗等十八位贤士以及一百二十三人共同发誓往生净土。后来的达官显贵、有德望的僧人、品行高洁的俗家弟子，都纷纷著书立说）。如今，这种回向净土的愿望绵延不绝，人们互相唱和，世代相传。这实在是通往道德的康庄大道，是直达常乐净土的捷径。 但是，世人大多随意创新，断章取义，不明白正确的方向。一旦遇到询问，就随意敷衍，不觉得惭愧。有些人甚至挥舞手臂，将净土法门贬低为小乘；有些人则大声嘲笑，认为净土法门是权宜之计。因为他们的言论既违背了佛经，又迷惑了世人。正如《易经》所说：‘住在不好的房间里，说出不好的话，千里之外的人都会反对你，更何况是近在咫尺的人呢？’因此，我撰写了《往生净土决疑行愿二门》，虽然文笔粗陋，但希望能阐明其中的道理，让人们能够像分辨菽麦一样明辨是非，像区分泾河和渭河一样划清界限。铲除伊兰树的臭气，种植栴檀树的香气。信、解、行、愿，从开始到结束，虽然只有几千字，但却能全面地阐述净土法门的要义，实在是因为这两个法门（决疑门和行愿门）的功劳。 第一 决疑门（一、疑师；二、疑法；三、疑自） 第二 行愿门（一、礼忏门；二、十念门；三、系缘门；四、众福门） 第一 决疑门，就是要消除对净土法门的疑惑，从而生起信心。
English
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. --------------------------------------------------------------------------------
Chinese
障。世间小善尚不能成。况菩提大道乎。或曰。天台智者已有释十疑论。何须此文。然略由三意。 一者上为王臣宰官生信乐者。几务少暇难寻广文。今举大纲及略出行相。易披览故。易修行故。二者论中多随事释难。唯第二第三略附理立。且事既无尽疑亦叵穷。今直明一理为诸法源。指源则流可识矣。三者正对说者。反经乖理自损损他。故于第二疑法中。简小取大明白权实。使来者不惑。至于道安和尚往生论六卷。怀感法师群疑论七卷。道绰禅师安乐集三卷。慈敏三藏净土慈悲集三卷。源信禅师净土集二卷。古今诸师归心净域者。或制疏解经。或宗经造论。或随情释难。或伽陀赞扬。虽殊途同归而各陈所见。动盈编帙寻究良难。今统彼百家以三疑收尽。然文出天台止观非敢臆说。一者疑师。二者疑法。三者疑自。 一疑师者。师有二种。一邪外等师。倒惑化人非所承也。二正法之师。复有凡圣因果。凡及因位容有未了。犹清辨谓今弥勒未是遍知。俟龙华道后方复问津。即其事也。今显示西方令回向者。唯果佛圣师。释迦如来及十方诸佛。出广长舌说诚实言。赞劝往生。更何所惑。 二疑法者。佛法有二。一者小乘不了义法。二者大乘了义法。大乘中复有了不了义。今谈净土唯是大乘了义中了义之 现代汉语译本：障碍。世间微小的善事尚且不能成就，更何况是菩提大道呢？或许有人会说，天台智者大师已经有《释十疑论》了，为什么还需要这篇文章呢？然而，略微有三个用意。 一是为了那些希望生起信心的王公大臣和官员，他们公务繁忙，难以寻找长篇大论来阅读。现在列出大的纲要以及简略的修行方法，容易阅读的缘故，容易修行的缘故。二是《释十疑论》中大多是随事解释疑问，只有第二和第三个疑问略微附带了理上的阐述。而且事情是无穷无尽的，疑问也难以穷尽。现在直接阐明一个道理作为诸法的根源，指明了根源，那么支流就可以认识了。三是专门针对那些说法的人，他们违背佛经和道理，自己损害自己也损害他人。所以在第二个疑问‘法’中，选取大的而舍弃小的，明白权巧和真实，使后来的人不迷惑。至于道安和尚的《往生论》六卷，怀感法师的《群疑论》七卷，道绰禅师的《安乐集》三卷，慈敏三藏的《净土慈悲集》三卷，源信禅师的《净土集》二卷，古今各位大师归心净土的人，有的撰写疏解佛经，有的依据佛经造论，有的随顺情理解释疑问，有的用伽陀赞扬。虽然道路不同，但都归向同一个目标，各自陈述自己的见解。动辄就有很多篇章，寻究起来实在困难。现在将他们的百家之言统摄起来，用三个疑问就全部概括了。然而，本文出自天台《止观》，并非敢于随意臆说。一是怀疑老师，二是怀疑佛法，三是怀疑自己。 一、怀疑老师。老师有两种。一是邪师外道等老师，颠倒迷惑世人，不是我们应该承事的。二是正法的老师，又有凡夫、圣人和因位、果位之分。凡夫和因位，容许有未完全明了的地方。就像清辨论师所说，现在的弥勒菩萨还不是遍知一切，要等到龙华树下成道后，才能重新请教。就是这个意思。现在显示西方净土，令众生回向往生的人，唯有果佛圣师，释迦如来以及十方诸佛，伸出广长舌相说诚实之语，赞叹劝导往生，更有什么可以疑惑的呢？ 二、怀疑佛法。佛法有两种。一是小乘不了义法，二是大乘了义法。大乘中又有了义和不了义之分。现在谈论净土，唯是大乘了义中的了义。
English
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. --------------------------------------------------------------------------------