---
title: "廬山蓮宗寶鑑 · 勸發大願"
description: "元代高僧普度法师所著的《廬山蓮宗寶鑑》是中國淨土宗重要典籍。該書編撰於淨土信仰盛行卻也良莠不齊的歷史背景下，旨在匡正邪偽、闡揚正信。全書系統整理了淨土宗的教義、修行方法與歷代祖師思想，強調持名念佛、往生淨土的實踐。它不僅是淨土宗理論的集大成之作，更對後世淨土法門的純正流傳產生了深遠影響，被尊為淨土宗權威文獻，具有極高的宗教價值與歷史地位。"
url: "https://rushiwowen.co/en/r/cmcwsqkee1q5rie04ba1bfzpn"
---

### 勸發大願

> Vow to Make Great Aspirations

慈照云。有行無願其行必孤。有願無行其願必虛。無行無願空住閻浮。有行有願直入無為。此乃佛祖修淨業之根本也。備觀今時信人歸投佛會。或為病苦而發心。或為報親而舉意。或為保扶家宅。或為怖罪持齋。雖有信心而無行願。雖云念佛不達本根。凡修善緣皆為了還心願。罕有為自己生死。發願念佛求生淨土者。往往香燭道場祝願回向之辭。皆是表獻神明消災延壽而已。故與經懺本意相違。不合諸佛本願。縱使一生修誦。不明理趣錯用工夫。是謂終日數他寶自無半錢分也。臨終所以不得往生淨土者。蓋無行願故也。又有一等癡人。投佛受戒乃於三寶前。焚香誓願云。我若破戒甘當惡病纏身永墮地獄。或言左眼出血右眼出膿。自肯自甘類官司之執結。多見有口無心破齋犯戒。自願受報痛苦奚堪。甘心墮落之門。自取喪身之兆。殊不知佛祖興慈運悲。何嘗教人如此皆是邪師過謬錯。將罰呪以為發願耳。何惑之甚哉。予嘗憫念勸令同發正願。求生淨土願同作佛。彼則曰我是凡夫。豈敢望生淨土要作佛耶。我有此心。又成妄想。予應之曰。不然善知識佛是覺也。淨土是心也。此心誰不有之覺即佛也。迷則眾生也。世人背覺合塵輪迴三界四生六道善惡業緣受報好醜。皆因妄認四大。為我身六塵為實有。隨他幻境日夜流轉。未嘗暫省回光。從生至老惟憂家緣。不辦財不稱心。愈多愈求愈貪不足。雖曰積善奉佛禮拜作福燒香。只願富貴榮華長生不死。纔做些小好事。便有伏願數般要保。穀米盈倉蠶絲倍萬。子孫光顯牛馬孳生。纔有一不如意便怨佛不保全。日日財喜增添始道天龍感應。如此貪謀正是妄想自不知覺。却言念佛求生淨土之說作妄想者。豈不大顛倒乎。凡曰作福盡屬有為。蓋世間有漏之因。非出世無為之道修行。佛子宜善思惟。今日有緣得逢佛法。當須究本莫競枝條。一念回光修出世法。願捨娑婆願生淨土。亦如久客在於他鄉。思欲歸于故里也。此願生淨土。願作佛之心。豈可比同凡夫妄想哉。豈不見懺中云。願我臨欲命終時盡除一切諸障礙。面見彼佛阿彌陀。即得往生安樂剎者是也。可謂一朝踏著來時路。始覺從前錯用心。

> Cizhao said: "Practice without aspiration is lonely; aspiration without practice is empty. Without practice or aspiration, one merely drifts through the human world. With both practice and aspiration, one enters directly into the unconditioned." This is the very foundation of how Buddhas and ancestors cultivated the path to rebirth in the Pure Land. Looking at today's believers who join Buddhist gatherings, many take up the faith due to illness or suffering, some because they want to repay their parents' kindness, others to protect their households, and still others who observe vegetarianism out of fear of karmic retribution. Though they have faith, they lack both practice and aspiration. Although they say they recite the Buddha's name, they never reach the root of it. Almost all the good deeds they perform are done merely to fulfill personal wishes. Rarely does anyone make the aspiration to be reborn in the Pure Land for the sake of their own birth and death. Their incense offerings, ceremonies, and prayers are mostly directed at appeasing deities and seeking longevity and freedom from disaster. This runs contrary to the true meaning of the scriptures and rituals, and does not align with the fundamental vows of the Buddhas. Even if such people spend their whole lives reciting and practicing, without understanding the true principle, they misuse their effort. As the saying goes: "Counting others' treasures all day, yet owning half a coin yourself." The reason they cannot attain rebirth in the Pure Land at death is precisely because they lack practice and aspiration. There is another kind of deluded person who, after taking refuge in the Buddha and receiving precepts, burns incense and makes vows before the Three Jewels, saying: "If I break these precepts, may I be afflicted with terrible diseases and fall forever into hell." Or: "May my left eye bleed and my right eye fester." They willingly accept these curses, like a criminal signing a confession. Many of these people have mouths but no hearts—they break precepts and violate vegetarian rules anyway, and their self-imposed curses invite suffering beyond endurance. Such self-destructive vows only hasten their own ruin. Little do they realize that the Buddhas and ancestors work with compassion and mercy—they never taught people to do such things! This is all the fault of misguided teachers who wrongly used punishment curses as a substitute for genuine aspiration. How deeply confused they are! I have always felt compassion for such people and urged them to make the proper aspiration together—to be reborn in the Pure Land and to become Buddhas. But they reply: "We are ordinary beings. How dare we hope to be reborn in the Pure Land and become Buddhas? Having such a thought would only be delusion." I answer them: "Not at all. Good teachers, the Buddha is awakening, and the Pure Land is the mind itself. Who doesn't have this mind? Awakened, it is Buddha; deluded, it is the ordinary being. People in this world turn their backs on awakening and cling to sensory dust, cycling through the three realms, the four modes of birth, and the six paths of existence—experiencing all kinds of karmic retribution, good and bad—all because they mistakenly regard the four elements as a self and the six sense objects as ultimately real. Drifting with these illusory appearances, day and night, they never pause to reflect. From birth to old age, they only worry about household affairs. When their wealth doesn't satisfy them, the more they have, the more they want, and the greedier they become. Even if they do good deeds, revere the Buddha, make offerings, and burn incense, their only wish is wealth, glory, and immortality. The moment they do a small good deed, they make dozens of prayers—asking for granaries full of grain, silkworms producing ten thousand times more, brilliant descendants, and thriving livestock. If one thing goes wrong, they blame the Buddha for not protecting them. Only when their wealth increases day by day do they say the devas have responded. Such scheming and greed are precisely delusion! Yet they don't recognize it, and instead claim that the teaching of reciting the Buddha's name and aspiring for rebirth in the Pure Land is a delusion. Is this not completely upside down? Anything done for merit is still within the realm of conditioned activity—it is a cause within the leaky world, not the unconditioned path of transcendence. You who practice as children of the Buddha should think carefully. Since you have the good fortune to encounter the Dharma today, seek the root—do not chase after branches. Turn your light inward and cultivate the path of liberation. Be willing to let go of this Saha world and aspire to be reborn in the Pure Land, just as a long-time traveler in a foreign land longs to return to his hometown. This aspiration for the Pure Land, this wish to become a Buddha—how could it be compared to the deluded fantasies of ordinary beings? Haven't you seen the words in the repentance text: "When my life draws to an end, may all obstacles be removed. Face to face I will see Amitabha Buddha and be reborn in the land of peace and bliss." As it is said: "The moment you step back onto the path you came from, you realize how wrongly you had been using your mind all along."