---
title: "淨土警語 · 勸發真信"
description: "淨土警語是清代高僧行策大師的著作。行策大師生於清初，是淨土宗的重要祖師，專弘淨土法門。該書彙集了大師對淨土教義的精闢闡釋，內容聚焦於念佛修行的方法、淨土往生的要領以及對修行者的警策與鼓勵，強調信願行三資糧的重要性。此著作語言簡練直指核心，在淨土宗典籍中具有極高權威性，被視為修學淨土法門的重要指南，對後世淨土行者影響深遠，是淨土宗根本經典之一。"
url: "https://rushiwowen.co/en/r/cmcz5g8o500v9ju04zk8w5thk"
---

### 勸發真信

念佛三昧。其來尚矣。自遠祖崛起廬山。肇興蓮社。六時淨行。遂成千古芳規。雖曰功高易進。乃末世行人罕獲靈驗。良由信願不專。未能導其善行。以要歸淨土故也。今既廣邀善侶。同修淨因。若非諦審發心。那知出苦要道。凡我同人與斯法會者。須具真實信心。苟無真信。雖念佛持齋放生修福。祇是世間善人報生善處受樂。當受樂時即造業。既造業已必墮苦。正眼觀之。較他一闡提旃陀羅輩。僅差一間耳。如是信心豈為真實。所謂真信者。第一要信得。心佛眾生三無差別。我是未成之佛。彌陀是已成之佛。覺性無二。我雖昏迷倒惑。覺性未曾失。我雖積劫輪轉。覺性未曾動。故曰莫輕未悟。一念回光。便同本得也。次要信得我是理性佛名字佛。彌陀是究竟佛性。雖無二位乃天淵。若不專念彼佛。求生彼國。必至隨業流轉。受苦無量。所謂法身流轉五道。不名為佛。名為眾生矣。次要信得。我雖障深業重。久居苦域。是彌陀心內之眾生。彌陀雖萬德莊嚴。遠在十萬億剎之外。是我心內之佛。既是心性無二。自然感應道交。我之苦切。必能感。佛之慈悲必能應。如磁石吸鐵。無可疑者。所謂佛念眾生如母憶子。子若憶母。如母憶時。母子歷生。不相違遠。若眾生心憶佛念佛。現前當來必定見佛。去佛不遠也。具如上真信者。雖一毫之善一塵之福。皆可迴向西方。莊嚴淨土。何況持齋秉戒。放生布施。讀誦大乘。供養三寶。種種善行。豈不足充淨土資糧。唯其信處不真。遂乃淪於有漏。故今修行別無要術。但於二六時中。加此三種真信。則一切行履。無煩改轍矣。倘欲捨此度門。別商元妙工夫。則諸方宗匠如林。剎竿相望。正可隨處問津。不須投足茲社。若果名心永盡。素願攸同。時節因緣。幸常集會。依稀蓮漏。仿佛籃輿。今古如斯。遺風未泯。庶他生為親近之津梁。即此世為助發之資具。願交勉焉。

> The samadhi of mindful Buddha-recitation has a long tradition. It began when the venerable Huiyuan established the first Lotus Society on Mount Lu, initiating the practice of pure conduct during the six periods of the day. This set a timeless example for all. Although this method is said to be powerful and easy to progress, few practitioners in these latter days achieve remarkable results. The real reason is that their faith and vows are not sincere, so they cannot guide their virtuous actions toward the ultimate goal of rebirth in the Pure Land. Now that we have gathered a wide circle of good companions to cultivate the pure cause together, if we do not carefully examine our initial motivation, how will we know the essential path to escape suffering? All of us who join this assembly must possess genuine faith. Without genuine faith, even if we recite the Buddha's name, observe vegetarianism, release living beings, and cultivate merit, we are merely worldly good people who will be reborn in good realms to experience pleasures. But while experiencing pleasure, we create karma. Having created karma, we will certainly fall into suffering. Seen with the true eye, such people differ from icchantikas and candalas only by a hair's breadth. How can such faith be considered genuine? What is genuine faith? First, we must truly believe that mind, Buddha, and all beings are not three different things. I am a buddha who has not yet awakened; Amitabha is a buddha who has already awakened. Our enlightened nature is no different. Even though I am confused, deluded, and upside-down, this enlightened nature has never been lost. Even though I have been turning in samsara for countless eons, this enlightened nature has never moved. Therefore, we should not look down on those who have not yet awakened—the moment they turn their light inward, they recover what they originally had. Second, we must truly believe that I am a buddha in principle and a buddha in name, while Amitabha is the buddha of ultimate fruition. Though these two positions are as far apart as heaven and earth, if I do not single-mindedly recite that Buddha and seek rebirth in his land, I will inevitably drift with my karma and experience immeasurable suffering. As it is said, when the dharma-body flows through the five realms, it is not called a buddha, but a sentient being. Third, we must truly believe that although my obstacles are deep and my karma heavy, and I have long dwelt in the realm of suffering, I am still a sentient being within Amitabha's mind. And although Amitabha, adorned with myriad virtues, is far away in a land a hundred thousand billion buddha-fields from here, he is a buddha within my mind. Since our mind-nature is not two, naturally our responses will connect. My earnest longing will certainly move him; his compassion will certainly respond. This is like a magnet attracting iron—there is no doubt. As it is said, "The Buddha thinks of sentient beings as a mother thinks of her child. If the child thinks of the mother as the mother thinks of the child, then mother and child will not be far apart, even through many lives. If a sentient being's mind recollects and recites the Buddha, whether in the present or the future, they will certainly see the Buddha and be near the Buddha." When one possesses such genuine faith, even the smallest good deed or the tiniest merit can be dedicated to rebirth in the Western Pure Land and adorn that pure land. How much more so with observing vegetarianism and precepts, releasing living beings, giving, reciting the Mahayana scriptures, and making offerings to the Triple Gem? How could these various good deeds not suffice as provisions for the Pure Land? It is only because one's faith is not genuine that one sinks into conditioned existence. Therefore, in our practice there is no other essential method. If, throughout the day and night, we add these three kinds of genuine faith, then all our actions will need no change of course. If anyone wishes to abandon this gateway and seek other profound and mysterious practices, there are many masters and traditions everywhere, with banners of dharma-teaching standing side by side. One can inquire at any such place; there is no need to join this society. But if our desire for fame is forever extinguished, and our original vows are the same, then when the time and conditions are right, we may happily gather together. The memory of the ancient lotus water-clock and the wicker sedan chair lingers; past and present are one, and the lingering tradition has not died out. May we become a bridge for close connection in future lives, and in this life, may our practice be a support and inspiration. Let us encourage one another.