---
title: "淨土十要 · 第四明力用"
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/cmcxvu5tp0pkgky04662gquv2"
---

### 第四明力用

> Chapter 4: Functions and Powers

此經以往生不退為力用。往生有四土。各論九品。且略明得生四土之相。若執持名號未斷見思。隨其或散或定。於同居土分三輩九品。若持至事一心不亂。見思任運先落。則生方便有餘淨土。若至理一心不亂。豁破無明一品乃至四十一品。則生實報莊嚴淨土。亦分證常寂光土。若無明斷盡。則是上上實報究竟寂光也。不退有四義。一念不退。破無明。顯佛性。徑生實報。分證寂光。二行不退。見思既落。塵沙亦破。生方便土。進趨極果。三位不退。帶業往生。在同居土。蓮華托質。永離退緣。四畢竟不退。不論至心散心有心無心或解不解。但彌陀名號或六方佛名。此經名字一經於耳。假使千萬劫後畢竟因斯度脫。如聞塗毒鼓遠近皆喪。食少金剛決定不消也。復次秪帶業生同居淨證位不退者。皆與補處俱。亦皆一生必補佛位。夫上善一處是生同居。即已橫生上三土。一生補佛是位不退。即已圓證三不退。如斯力用乃千經萬論所未曾有。較彼頓悟正因僅為出塵階漸。生生不退始可期於佛階者。不可同日語矣。宗教之士如何勿思。

> This sutra has the power to bring about rebirth in the Pure Land and non-retrogression. Rebirth takes place in four types of lands, each with nine grades. For now, let me briefly explain the characteristics of attaining rebirth in these four lands: If one recites the Buddha's name but has not cut off views and delusions, depending on whether their mind is scattered or concentrated, they will be reborn in the Land of Common Residence, divided into three grades with nine classes. If one recites until reaching "single-minded concentration on phenomena," views and delusions naturally fall away first, and they achieve rebirth in the Expedient Land of Remainder. If one reaches "single-minded concentration on principle," breaking through ignorance completely — from one level up to forty-one levels — they achieve rebirth in the Land of Real Reward, adorned with blessings, and also partially realize the Land of Eternal Stillness. When ignorance is completely exhausted, one attains the highest Real Reward and ultimate Eternal Stillness. "The meaning of non-retrogression" has four aspects: First, "non-retrogression from enlightenment" — by breaking through ignorance, manifesting Buddha-nature, one is directly reborn in the Real Reward Land, partially realizing the Land of Eternal Stillness. Second, "non-retrogression from conduct" — once views and delusions are eliminated, and subtle delusions also destroyed, one is reborn in the Land of Expedience, advancing toward the ultimate fruit. Third, "non-retrogression from position" — even carrying karmic burdens, one is reborn in the Land of Common Residence, resting on a lotus flower, forever separated from conditions that cause regression. Fourth, "ultimate non-retrogression" — regardless of whether one recites with sincere mind, distracted mind, conscious mind, unconscious mind, with understanding or without — merely hearing the name of Amitabha, the names of the Buddhas of the six directions, or the title of this sutra, even after millions of eons, one will eventually be saved through it. Just as hearing the sound of a poison drum brings death near and far, or eating a small piece of diamond that can never be digested. Furthermore, those who, carrying karmic burdens, are reborn in the Land of Common Residence and attain the position of non-retrogression all dwell together with those destined to become Buddhas. They too, in one lifetime, will definitely attain the Buddha's position. By being among the supremely good in that one Pure Land, even in the Land of Common Residence, they have horizontally transcended to the three higher lands. Becoming a Buddha in one lifetime means they have perfectly realized all three types of non-retrogression. Such power and function have never been seen in thousands of sutras and tens of thousands of treatises. Compared to sudden enlightenment without such power — which only serves as a stepping stone out of mundane existence, requiring countless lifetimes without regression before one can expect to reach Buddhahood — this incomparable merit cannot even be mentioned in the same breath. Practitioners of both teaching and Chan: how can you fail to contemplate this?