---
title: "淨土十要 · 第二辨體"
description: "淨土十要由明代高僧成時大師評點節要，匯集了淨土宗歷代祖師的核心著述。該書輯錄了智者大師、善導大師等十種淨土教典精要，系統闡述了念佛往生西方極樂世界的理論與方法。其編撰於明末佛教復興期，旨在匡正禪淨流弊、彰顯淨土他力易行道。作為淨土宗根本教典之一，該書被譽為修學淨土法門的權威指南，在漢傳佛教中具有崇高地位，是深入理解淨土思想不可或缺的重要文獻。"
url: "https://rushiwowen.co/en/r/cmcxvu5tp0pkeky04z9ecjxrx"
---

### 第二辨體

> Distinguishing the Essence

大乘經皆以實相為正體。吾人現前一念心性。不在內不在外不在中間。非過去非現在非未來。非青黃赤白長短方圓。非香非味非觸非法。覓之了不可得而不可言其無。具造百界千如而不可言其有。離一切緣慮分別語言文字相。而緣慮分別語言文字非離此別有自性。要之離一切相即一切法。離故無相。即故無不相。不得已強名實相。實相之體非寂非照。而復寂而恒照照而恒寂。照而寂強名常寂光土。寂而照強名清淨法身。又照寂強名法身。寂照強名報身。又性德寂照名法身。修德寂照名報身。又修德照寂名受用身。修德寂照名應化身。寂照不二。性修不二。身土不二。無非實相。實相無二亦無不二。是故舉體作依作正作法作報作自作他。乃至能說所說能度所度能信所信能願所願能持所持能生所生能讚所讚。無非實相正印之所印也。

> All Mahayana sutras take ultimate reality as their true essence. The nature of our present moment of mind and awareness is not within, not outside, not in between; not past, not future, not present; not blue, yellow, red, or white, not long, short, square, or round; not fragrance, not flavor, not touch, not mental object. If you search for it, it cannot be found at all—yet you cannot say it does not exist. It brings forth the hundred realms and thousand modes of being—yet you cannot say it does exist. It is free from all mental clinging, discrimination, conceptual distinctions, and verbal expressions—yet these very things have no separate self-nature apart from it. In short, it is free from all characteristics yet includes all phenomena. Because it is free, it has no characteristics. Because it includes, it is not without characteristics. Lacking a better name, we reluctantly call it “ultimate reality.” The essence of ultimate reality is neither stillness nor illumination, yet it is ever still and ever illuminating; ever illuminating and ever still. When we emphasize stillness within illumination, we provisionally call it the Land of Eternal Stillness and Light. When we emphasize illumination within stillness, we provisionally call it the Pure Dharmakāya. Alternatively, focusing on stillness with illumination is called Dharmakāya, and focusing on illumination with stillness is called Saṃbhogakāya. Alternatively, the inherent nature’s stillness-and-illumination is called Dharmakāya, and the cultivated stillness-and-illumination is called Saṃbhogakāya. Stillness as a result of illumination is called the Enjoyment Body, and illumination as a result of stillness is called the Emanation Body. Stillness and illumination are non-dual. Inherent nature and cultivation are non-dual. Body and land are non-dual. All of these are none other than ultimate reality. Ultimate reality is non-dual, yet it is also not non-dual. Therefore, taking it as the whole substance, it becomes the ground and the environment, the self and others, the listener and the speaker, the one who liberates and the one who is liberated, the one who has faith and the object of faith, the one who makes vows and the object of vows, the one who upholds and what is upheld, the one who is reborn and where one is reborn, the one who praises and what is praised—none of these are anything other than what is sealed by the right seal of ultimate reality.