---
title: "念佛警策 · 淨土十疑論後序"
description: "念佛警策由清代居士彭际清纂集，成书于乾隆年间。该书辑录了净土宗历代祖师大德关于念佛修行的精要开示、往生事迹及劝诫语录，旨在警策修行者精进念佛、深信切愿、求生净土。作为净土宗重要典籍，它系统总结了念佛实践的心要，强化了信愿行的修学体系，对清代以来净土法门的传播与修行产生了深远影响，是修习念佛法门不可或缺的指导性文献。"
url: "https://rushiwowen.co/en/r/cmex3bo0i245yjp04dj29u6om"
---

### 淨土十疑論後序

> Afterword to the Ten Doubts on the Pure Land

陳　瓘

> Chen Guan

人心無常。法亦無定。心法萬差。其本在此。信此則徧信。華嚴所以說十信。疑此則徧疑。智者所以說十疑。出疑入信。一入永入。不離於此。得究竟處。淨土者究竟處也。此處有說法之主。名無量壽。此佛說法。未嘗間斷。疑障其耳。則聾而不聞。疑障其心。則昧而不覺。不聞不覺。安住惡習。讚歎不念。隨喜麤心。妄指蓮胞以為虗誕。終不自念此分段身。從何而得。自何而來。胎獄穢濁。真實安在。信憑業識。自隔真際。於一幻境。非彼執此。生生不靈。永絕聖路。以如是故。釋迦如來起大慈憫。於生死中為大船師。載以法船令趨彼岸。晝夜度生。無有休息。然而彌陀之岸。本無彼此。釋迦之船。實非往來。譬如一燈分照八鏡。鏡有東西。光影無二。彌陀說法徧光影中。而釋迦方便獨指西鏡。故已到彼岸者。乃可以忘彼此。未入法界者。何自而泯東西。於此法中若未究竟。勿滯方隅。勿分彼此。但當正念諦信而已。此二聖之意。而智者之所以信也。信者萬善之母。疑者眾惡之根。能順其母。能耡其根。則向之所謂障緣眾生。聾可復聞。昧可復覺。未出生死。得出生死。未生淨土。得生淨土。順釋迦之誨。往面彌陀。隨彌陀之願。來助釋迦。在此而徧歷十方。即西而普入諸鏡。自二聖建立以來。如是之人如河沙數。云何不信。云何而疑。能自信已。又作方便。令諸未信無有不信者。此則智者之所以為悲也。明智大師中立。學智者之道。不順其文而順其悲。所以又印此論。冠以次公之序。而請予申廣其說。以助其傳。

> The human mind is ever-changing, and the Dharma itself is not fixed either. The mind and phenomena differ in countless ways, yet their root lies here. If you trust this, you trust everything—this is why the Avatamsaka Sutra speaks of the Ten Faiths. If you doubt this, you doubt everything—this is why the Great Teacher Zhiyi speaks of the Ten Doubts. Move beyond doubt and enter faith, and once you enter, you never leave. Do not depart from this, and you will reach the ultimate place. The Pure Land is that ultimate place. In this place, there is a lord of teaching named Amitayus—the Buddha of Immeasurable Life. This Buddha speaks the Dharma without ever pausing. Doubt blocks the ears, making one deaf and unable to hear. Doubt blocks the mind, making one dull and unable to awaken. Not hearing and not awakening, one settles into bad habits, praises nothing, and recites nothing. With a careless mind, one dismisses the lotus womb as absurd and fictitious, never once reflecting: this body of birth-and-death—where did it come from? Where did it arise? This filthy, turbid womb of flesh—where is its true reality? Relying on karmic consciousness, one cuts oneself off from true reality, clinging to this or that within a mere illusion. Life after life, one remains unawakened, forever cut off from the path of the sages. Because of this, Shakyamuni Buddha, moved by great compassion, became the great captain in the sea of birth and death, carrying living beings aboard the ship of Dharma to guide them to the other shore. Day and night he ferries beings across, never resting. Yet the shore of Amitayus is inherently without "here" or "there," and Shakyamuni's ship does not truly come or go. It is like a single lamp shining into eight mirrors—the mirrors face east and west, but the light and reflections are no different. Amitayus speaks the Dharma throughout that light, while Shakyamuni, through skillful means, points specifically to the western mirror. Thus, those who have already reached the other shore can let go of "here" and "there." But those who have not yet entered the Dharma realm—how can they erase east and west? Within this teaching, if you have not yet reached the ultimate, do not cling to one corner, do not divide this from that. Just maintain right mindfulness and sincere faith. This is the intent of the two sages, and the reason why Zhiyi himself had faith. Faith is the mother of all good deeds. Doubt is the root of all evil. If you can follow the mother and uproot the root, then those formerly hindered and afflicted can hear again though deaf, and awaken again though dull. Those not yet free from birth and death can gain freedom. Those not yet born in the Pure Land can be born there. Following Shakyamuni's guidance, you go to meet Amitayus. Following Amitayus's vows, you return to assist Shakyamuni. Abiding here, you journey through the ten directions. Anchored in the West, you enter all the mirrors. Since the two sages established this path, countless beings like this have appeared—as many as the sands of the Ganges. How could you not believe? How could you still doubt? Once you believe yourself, you also create skillful means so that all who have not yet believed may come to believe. This is why Zhiyi is called compassionate. The wise master Zhongli, studying the path of Zhiyi, follows not merely his words but his compassion. Thus he reprints this treatise, prefaced by Master Ci's introduction, and asks me to expand and further explain these teachings to help spread them.