---
title: "淨土十要 · 第七要述"
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/cmcxvu6or0q0uky043rypt3yg"
---

## 靈峰蕅益大師選定淨土十要卷第七

> Pure Land Ten Essentials, Volume 7, Selected by Master Ouyi of Lingfeng

述曰。聞夫法外之異見易除。法內之異見難滌。慈氏所謂謗菩薩藏。說相似法也。淨土法門。如大小權實諸疑。皆自外來者也。胥徒入境望為敵國。壁壘雖堅而亦可攻。唯認自性彌陀唯心淨土者。以虗妄識神為自性。以𮌎中緣影當唯心。癡守迷情。妄撥身土。此自內發者也。以法謗法。真似難明。襲我旌旟而來。人皆認賊為己。在昔像季。此說尚未熾然。末法漸深。毒氣漸磣。古今師匠未有認定此病以為時證而專治之者也。妙喜者人。痛呵默照邪禪。埽清黑山鬼窟。妙叶禪師著念佛直指。暴斥土外立心之謬。二師所治者同一病。所投者同一藥。所顯示者同一不思議心性。而淨土尤難。良以自性二語乃諸祖誠言。天下古今所共據。奸生肘腋多易忽難圖舉國皆狂。每一呼眾譁。余讀十疑．或問以迄直指。深歎運愈移。人根愈陋。時日降。見網日張。所幸至人出興。恰應時節蕭。牆禍起。幹蠱誕生。十方廣長無處不徧。諸佛恩德其在茲乎。謹奉直指次天如禪師或問而流通焉。至於此書顯晦之緣。詳在別序。

> It is said: Misunderstandings that arise from outside the Dharma are easy to dispel, but those that arise from within the Dharma itself are hard to purify. This is what Maitreya referred to as “slandering the Bodhisattva canon” by preaching “pseudo-Dharma.” In the Pure Land tradition, doubts—whether about the Great and Small Vehicles, or about expedient and ultimate truths—all come from external sources. They are like foreign tribes entering a border region, seen as enemies. Even if their fortifications are strong, they can still be attacked. But those who cling to the idea of “realizing one’s own nature as Amitabha” and “seeing one’s own mind as the Pure Land,” mistaking the deluded, conditioned consciousness for one’s true nature, and the reflecting images in the chest for the true mind—these are foolish attachments born of confusion. Such people arbitrarily reject both the physical body and the Pure Land. This poison arises from within. Using the Dharma to slander the Dharma, it is difficult to distinguish truth from falsehood. These things come draped in our own banners, so people mistake a thief for their own child. In the era of the Dharma’s twilight, this view had not yet become rampant. As the Final Age deepens, the poison grows more corrosive. Throughout history, few masters have recognized this disease as a sign of the times and prescribed a specific remedy for it. The great teacher Miao Xi sharply criticized the silent, dark, and deluded Chan practice of “mo-zhao” (silent illumination), sweeping away the dark caves of “black mountains and ghostly dens.” The Chan master Miao Ye wrote the \*Direct Pointers to Mindfulness of the Buddha\*, fiercely exposing the error of seeking mind apart from land. Both masters treated the same disease. Both prescribed the same medicine. Both pointed to the same inconceivable nature of mind-and-land. Yet the Pure Land path is especially difficult. This is because the phrases “one’s own nature” and “one’s own mind” are the true words of the ancestral masters, a foundation shared by all beings throughout time. Treason grows close to home, often overlooked yet hard to uproot. The whole country goes mad, and at every call, the crowd roars. As I read the \*Ten Doubts\*, the \*Questions and Answers\*, and the \*Direct Pointers\*, I deeply lament that as the age shifts, human faculties become coarser; as the era declines, the net of views grows tighter. Fortunately, when a sage appears, it always suits the time. When trouble stirs within the walls, the capable heir arises. The broad, long tongue of the ten directions pervades everywhere. Could this be the very grace of the Buddhas? With reverence, I now circulate the \*Direct Pointers\* following the \*Questions and Answers\* of the Chan Master Tianru. As for the story of this text’s being hidden or revealed, it is explained in detail in the separate preface.