【经】：佛告阿难，及韦提希：「… 若有众生愿生彼国者，发三种心，即便往生。何等为三？
[1] 一者，至诚心，
[2] 二者，深心，
[3] 三者，回向发愿心。
具三心者，必生彼国。」
[Sūtra]: [Śākyamuni] Buddha told Ānanda, and Vaidehī, ‘… [I]f [there] are sentient beings, aspiring [for] birth [in] that [Pure] Land [of Āmítuófó], giving rise [to] three kinds [of] minds, [they will] immediately [attain] rebirth. What are [the] three?
[1] First, [is the] utmost sincere mind.
[2] Second, [is the] profound faithful] mind.
[3] Third, [is the] mind [of] dedication [with] giving rise [of] Aspiration [to be born].
Those complete [with these] three minds, [will] definitely [be] born [in] that land.’
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何为三心之深心？
What Is Profound Mind Of The Three Minds?
https://purelanders.com/2019/02/03/what-is-the-profound-mind
【疏】：「三者，回向发愿心。」言「回向发愿心」者，过去及以今生，身口意业所修世出世善根，及随喜他一切凡圣身口意业所修世出世善根，以此自他所修善根，悉皆真实深信心中，回向愿生彼国。 故名「回向发愿心」也。
[Commentary]: ‘Third, [is the] mind [of] dedication [with] giving rise [of] Aspiration [to be born].’ Speaking [of] those [with ‘the] mind [of] dedication [of meritorious virtues with] giving rise [of] Aspiration, [this is with] past [lives’] and with [this] present life’s karma [of] body, speech, [and] mind, that cultivated worldly [and] world-transcending good roots, and accordingly rejoicing [in] other all ordinary [and] noble [beings’] karma [of] body, speech, [and] mind, that cultivated worldly [and] world-transcending good roots, with this self [and] others’ cultivated good roots, all [from the] true [and] profoundly faithful mind within, dedicating [and] aspiring [for] birth [in] that land. Thus named ‘[is the] mind [of] dedication [of meritorious virtues with] giving rise [of the] Aspiration’ [to be born there].
又回向发愿愿生者， 必须决定真实心中，回向发愿，作得生想。
Also, those [with] dedication [of meritorious virtues, with] giving rise [to the] Aspiration [to be] born, must definitely [be from the] true mind within, dedicating [and] giving rise to Aspiration, creating [the] thought [of] attaining birth.
此心深信，犹若金刚，不为一切异见、异学、别解、别行人等之所动乱破坏，唯是决定一心，投正直进。
This mind [with] profound Faith, just like vajra, [is] not by all different views, different knowledge, different explanations, different practitioners [and] others, disturbed [or] destroyed, only with [the] decided one mind, throwing [oneself] right [onto the path, to] straightforwardly advance.
不得闻彼人语，即有进退，心生怯弱，回顾落道，即失往生之大益也。
[You] must not listen [to] those other people’s words, [and] immediately have [difficulty of] advancing [or] retreating, [with the] mind giving rise [to] timidness [and] weakness, looking back [and] falling [off the] path, immediately losing [the] great benefit of rebirth [in Pure Land].
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问曰 ：若有解行不同、邪杂人等，来相惑乱， 或说种种疑难，道不得往生。或云 ：「汝等众生旷劫已来，及以今生，身口意业，于一切凡圣身上， 具造十恶、五逆、四重、谤法、阐提、破戒、破见等罪，未能除尽，然此等之罪，系属三界恶道，云何一生修福念佛即入彼无漏无生之国，永得证悟不退位也？」
Question: If [there] are evil mixed people [and] others, [with] understanding [and] practices not [the] same, [who] come together [to] confuse, perhaps saying various kinds [of] doubts [and] difficulties, [that the] path [does] not attain rebirth. Perhaps saying, ‘You [and] other sentient beings, [from] distant kalpas since, and with [this] present life, [with the] karma [of] body, speech [and] mind, upon all ordinary [and] noble [beings’] bodies, completely created [the] Ten Evil [Karmas], Five Heinous [Transgressions], Four Heavy [Prohibitions], slander [of the] Dharma, [were] icchantikas [i.e. the ‘incorrigible’], [who] broke precepts, broke [right] views, [and have] other transgressions, yet able [to be] eradicated completely. In that case, [as] these [and] other transgressions, bind [you to] belong to [the] three realms’ evil paths, how [can you] say [that you can, in] one lifetime, cultivate blessings [by] mindfulness [of] Buddha, [to] then enter that land without outflows [and with] non-birth, [to] forever attain realisation [of] awakening [to the] position [of] non-retrogression?
答曰 ：诸佛教行，数越尘沙，禀识机缘，随情非一。
Answer: All [of the] Buddha’s taught practices, [their] number exceed [that of] dust [motes and] sands, [and were] given [with] recognising [of] causes [i.e. spiritual capacities] [and] conditions, according [with] situations, [they are] not singular.
譬如世间人眼可见可信者，如明能破暗，空能含有，地能载养，水能生润，火能成坏。
For example, [this] world’s people’s eyes can see [and] can believe, [that just] like brightness [is] able [to] shatter darkness, space [is] able [to] contain, earth [is] able [to] carry [and] support, water [is] able [to] give rise [to] moisture, [and] fire [is] able [to] accomplish destruction.
如此等事，悉名「待对之法」，即目可见，千差万别，何况佛法不思议之力，岂无种种益也？
Such [and] other matters, all [are] named [as] ‘dharmas [i.e. phenomena] that await [for] responses’, [which] then [with] eyes can [be] seen, [to be with] ten million differences. What is more, [with the] Buddhadharma’s [i.e. the Buddha’s teachings] inconceivable power, how [can they be] without various kinds [of] benefits?
随出一门者，即出一切烦恼门也 ；随入一门者，即入一切解脱智慧门也。为此随缘起行，各求解脱。
Those accordingly exiting one door, then exit all door [of] afflictions. Those accordingly entering one door, then enter all doors [of] wisdom [for] liberation. By this according [with] conditions [to] give rise [to] practice, each seek liberation.
汝何以乃将非有缘之要行，障惑于我？
How [can] you then, with [an] essential practice [that I am] without conditions [i.e. karmic affinity] [with], obstruct [and] confuse me?
然我之所爱，即是我有缘之行，即非汝所求 ；汝之所爱，即是汝有缘之行，亦非我所求。
However, of that I love, then is [the] practice I have conditions [with], then not that you seek. Of that you love, then is [the] practice you have conditions [with, [which is] also not that I seek.
是故各随所乐而修其行者，必疾得解脱也。
Therefore, those [who] each according [to] that joyful [of], then cultivating that practice, [will] definitely swiftly attain liberation.
行者当知，若欲学解，从凡至圣，乃至佛果，一切无碍，皆得学也。
Practitioners should know, if desiring [to] learn [and] understand, from ordinary until [as] noble [beings], and even [with the] Buddha fruit, [to be with] all without obstacles, all must [be] learnt.
若欲学行者，必藉有缘之法，少用功劳，多得益也。
If those desire [to] learn [and] practise, [they] must rely upon [the] Dharma [they] have conditions [with, to] use little effort, [yet] attain much benefits.
净土宗二祖善导大师
《观经四帖疏》散善义
Pure Land Tradition’s 2nd Patriarch Great Master Shàndǎo
(Commentary [On The] Contemplation Sūtra [In] Four Fascicles: Scattered Goodness’ Meaning)
Summary: The mind of dedication of meritorious virtues with giving rise of the Aspiration (回向发愿心) decisively (决定) dedicates all self and others’ (i.e. including ordinary [凡夫] and noble [圣者] beings) past and present lives’ worldly and world-transcending (世出世间) good and pure karmas (善业与净业) from body, speech and mind (身口意), with that from rejoice (随喜), with the true (真实心) and profoundly faithful mind (深信心), for the Aspiration to be born in Pure Land.
Although the Buddha’s many given teachings accord with the spiritual capacities (根机) of sentient beings, the Pure Land Dharma Door (净土法门) has the greatest karmic affinity with most in this Dharma-Ending Age (末法时期), for the swiftest path to Buddhahood, via reaching, learning and practising in Pure Land, in which all of the Buddha’s teachings can definitely be mastered. As such, those who find little joy in the Pure Land path, should learn to practise it more diligently, so as to not miss its inconceivable power and benefits.
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二河白道喻
The Parable Of Two Rivers And The White Path
https://purelanders.com/2009/11/10/the-parable-of-the-white-path
Namo Amituofo : Translation and summary by Shen Shi’an
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