---
title: "淨土證心集 · 欣厭銘(并敘)"
description: "淨土證心集由清代僧人卍蓮述作，是淨土宗重要典籍之一。該書誕生於清代淨土信仰興盛之際，融合禪淨思想，系統闡述淨土法門的理論與實修方法。內容聚焦念佛求生西方極樂世界的要義，強調信願行三資糧，並辨析心性與淨土的關係，以證悟本心為歸宿。此著作在佛教史上具有深遠影響，被視為淨土宗修學的重要指南，對後世淨土行者起到堅定信念、指導實修的作用，至今仍為漢傳佛教所推崇。"
url: "https://rushiwowen.co/en/r/cmcwsm2pz1n5aie04wos1zxsw"
---

## 淨土證心集卷下

> Pure Land Realizing the Mind Collection, Volume Two

傳天台古和　卍蓮　述

> Transmitted by the Ancient Tiantai Master, Manji Lotus

### 欣厭銘并敘

> Joy and Aversion Inscription <note>with Preface</note>

心該淨穢。欣厭自興。苦樂既已懸殊。速應捨此生彼。設使不然。則虗生浪死。徒勞其神。却如悟達國師云。自惟我與釋迦如來。同為凡夫。今世尊成道以來。已經爾所塵沙劫數。而我等。相與躭染六塵。輪轉生死。永無出期。此實天下。可慚可愧。可羞可耻。故知此界行道自力不具。可謂難至難矣。復不仗他力。甘心受苦。則癡甚矣。吾所以作欣厭之銘也。

> The mind should be pure or defiled—our likes and dislikes naturally arise from this. Since suffering and joy are already so vastly different, we should quickly give up this world and seek that one. If not, we live in vain and die in vain, wasting our energy in vain. As the Master Wuda Guoshi said: "I reflect that I and Shakyamuni Buddha were originally both ordinary beings. Yet since the World-Honored One attained enlightenment, countless eons have passed. Meanwhile, we remain attached to the six sense objects, revolving in the cycle of birth and death, with no hope of escape. This is truly the most shameful, disgraceful, and embarrassing thing in the world." Therefore, we know that in this world, practicing the path with one's own strength alone is insufficient—it can truly be said to be extremely difficult. If one still refuses to rely on other-power and willingly endures suffering, then one is deeply foolish. This is why I have written this inscription on longing for the Pure Land and renouncing this world.

五濁煎熬。炎炎火宅。較彼清涼。大相懸隔。曠劫相違。深自痛責。枉受輪迴。酸心無益。生死關津。驚魂落魄。恩愛悲離。淚多雨澤。淨愧晚知。誠可嘆惜。佛祖󳭪宏。廣長舌白。血滴心憐。和墨訂畫。遞相宣傳。文成山積。祇為吾人。解疑除惑。惟決橫超。約然法則。放下萬緣。大休大息。一句彌陀。各自努力。四威儀中。心心記憶。遵而行之。逕如絃直。便脫娑婆。同登淨域。快樂逍遙。自然衣食。但願一生。咬口信極。致理於心。往生事實。仗彼勝緣。易得作佛。佛外無心。心外無物。不同犀角。獨守孤崛。所以圓人。愈遠愈迄。塵剎無邊。大乘觀訖。

> The five turbidities torment us—a blazing house on fire. Compared to that coolness and purity, the difference is vast indeed. Through countless eons we have strayed, and now I deeply reproach myself: In vain I have endured the cycle of birth and death—this bitter regret brings no relief. At the crossroads of life and death, the soul is shocked, the spirit lost. Loved ones part in sorrow; tears fall like rain. How ashamed I am to have learned so late—truly a cause for sighing and regret. The Buddha's compassion is vast; his proclamation is broad and clear. With drops of blood from a pitying heart, he mixed ink and drew up these teachings. They have been passed down and proclaimed, piling up like mountains of words— All for us, to resolve our doubts and dispel our confusion. The only decisive path is the "horizontal transcendence"—a clear and certain rule: Let go of all attachments; rest completely, cease entirely. Recite "Amita Buddha" with all your might; each one of you must strive. In all four postures of daily life, remember it with every thought. Follow this path, straight as an arrow, And you will escape the Saha world and ascend together to the Pure Land. There you will find joy and freedom, with clothing and food provided naturally. I only hope that in this one life, you will hold this faith with absolute certainty, Keep this truth in your heart, and make rebirth a reality. Relying on that supreme condition, it becomes easy to attain Buddhahood. Outside the Buddha, there is no mind; outside the mind, there is nothing. Unlike the rhinoceros horn, standing alone in solitary pride, Those of perfect understanding go farther and farther yet draw nearer and nearer. The dust-realms are boundless, yet with the Great Vehicle vision, all is seen completely.