---
title: "淨土十要 · 斥妄顯真"
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/cmcxvu6or0q11ky041ua7jd3x"
---

欲生彼國出離生死。當識求生彼土真妄之心。且如是極樂世界為在境。為在心。在心。但有虗想無土可生。在境。雖有生處又復失心。若心境二俱求生。則我寧生兩處。若心境是一。一心求生。則今心境宛爾。四句既不可求。或謂處處皆是西方。或謂心淨則是。或云不離這個。若此皆名邪見。而余因不得以默矣。彼謂極樂在心。住我身中。豈世尊不知而說西方十萬億土之外耶。又豈不指說內心而但說外境耶。今西方極樂世界。阿彌陀佛現在說法。實境宛然。正即是我真心。真心如大海不增不減。而汝妄謂為境。緣影心如海一漚。生滅全妄。而汝妄謂為心。緣影心無體。不可求生。極樂雖在西方。即我真心。真心無性。即彼名體以顯我心。名體本空。亦即我心而示其相。心境一體。生佛同源。求彼佛即求自心。非外求也。究自心須求彼佛。豈他惑哉。如是則取捨忻厭熾然著相。豈復外心。心能具故。圓裹一切依正境界色心淨薉生佛因果三世十方含攝無外。同一受用。求一外相了不可得。當如是而求。豈可求之妄心也。如是願求。佛所印可。與世之不識本心愚癡無智。西方極樂之佛向肉團緣影中求。謂是唯心淨土本性彌陀者。實遼遠矣。極樂土。彌陀身。非同眾生陰體。身心生滅佛亦生滅。佛生滅故三昧不成。縱求生滅佛。生生滅土。不成正行。以輪迴心生輪迴見。彼圓覺性亦同輪轉。即此義也。若求西方十萬億土外極樂彌陀之佛。以稱性妙觀如實觀之。如來本覺相好顯現。眾生始覺真心發明。始本相冥。生佛互感。三昧乃成。正行斯立。不生滅土始可生也。此心徧一切處尚不間於地獄。何止極樂。但苦處順性求離。樂品順性求生。依修多羅教求離苦得樂。而實不出吾之心性。故名惟心淨土本性彌陀。妄心無體焉得為惟心本性耶。向緣影妄心求者。以色身及山河大地十方剎海為外境也。向不動真心求者。即十方剎海大地山河為內心也。知即內心任意於中捨薉取。淨厭東忻西。自心實有大願果佛。能接引故。求無不得。若為外境。則打作兩橛。纔動念便乖法體。不得自心。但有性具因佛。無力用故。雖求無得。又妄心但是虗妄緣影。惑為色身之內無土可生。真心含育一切塵剎。本具極樂依正。求之必生。妄心捨外趣內。真心即外為內。妄心心境宛然。真心即心即境。妄心生滅無據。真心不動不搖。妄心在因無果始終生滅。真心因果一致性修交徹。真妄心求。其別若是。論時何啻日劫相倍。論處何但天地懸殊。論體真則裹十虗。妄則居身內。論用真則截娑婆直出生死。妄則煑砂飯經劫難成。行人發菩提心求生淨土。妄求真佛良可痛傷。如認賊為子。其家財寶必被消滅。四明大師有指妄即真觀佛觀心之談。不撥極樂依正實境。奈何後世邪見蜂起魔侶熾然。滅正法眼。斷佛種性。妄計緣影不肎西求。閭巷之人未聞正說。以此邪見密相傳授。倘真為生死。必以正說為是。若障重者當更審緣影妄心境界。云何妄心無體。妄認住我色身之內。身住世界。世界住空。虗空廣大徧含塵剎。如是則空大界小心劣於身。一念轉微不可舉示。不可求而求。豈不甚惑。既了此義。則知空性無邊不出我大覺清淨心中。況諸世界在虗空耶。況色身在世界耶。況妄心在色身耶。妄微身著。界大空圓。不出我心。我心廣大。十方三世及一切眾生色身妄念。欲求一法在心外了不可得。經云。認悟中迷昏擾擾相以為心性。一迷為心。決定惑為色身之內。不知色身外洎山河虗空大地咸是妙明真心中物。如澄清百千大海棄之。唯認一浮漚體目為全潮。窮盡瀛渤即是迷中倍人。又云。妙覺明心徧十方界。含育如來十方國土。清淨寶嚴妙覺王剎。又云。十方虗空生汝心內。猶如片雲點太清裏。況諸世界在虗空耶。既十方空剎依正色心是我本有。我今求生本有之土。見本有之佛。正是翻破無始無明。不隨顛倒。彼佛為我顯現時。即我本有心佛顯現。我心顯時。即彼佛顯。我心彼佛之心。彼佛我心之佛。一體無二。性本圓融。何可捨西方極樂內心之佛。妄計別有惟心佛也。或曰妄心豈不亦具依正之法。答。妄心設具依正。豈不亦具極樂。若極樂如娑婆之實境可求。可說心具。若無實境但是虗想。有何實焉而謂心具。當知即境之心名真。離境之心名妄。真妄雖同。即離為異。即得離失。其旨明矣。

> If you wish to be reborn in that land and escape the cycle of birth and death, you must clearly understand the true and false mind involved in seeking rebirth in that land. Now, is the Land of Ultimate Bliss a realm of the mind or an external world? If it is of the mind, then it is merely a product of deluded thought, with no actual land to be reborn into. If it is an external world, then although there is a place for rebirth, the mind is lost. If both mind and world are sought together, then I would be born in two places. If mind and world are one, and I seek rebirth with a unified mind, then mind and world are still manifestly distinct. Since none of these four positions can be grasped, some say that the Western Land is everywhere, some say that a pure mind itself is that land, and some say it is not apart from this very mind. All such views are mistaken. I therefore cannot remain silent. Those who say that the Land of Ultimate Bliss exists only in the mind, dwelling within their own bodies, imply that the World-Honored One did not know this and falsely described a Western Land located ten trillion Buddha-lands away. Did the Buddha not point to the inner mind, but only speak of an external realm? Now, the Western Land of Ultimate Bliss, where Amitabha Buddha is presently teaching the Dharma, is a real, manifest realm, and it is precisely my true mind. The true mind is like the great ocean—neither increasing nor decreasing—yet you mistakenly call it an external realm. The mind that grasps at mental images is like a bubble on the ocean, arising and ceasing, entirely false, yet you mistakenly call it the mind. The mind that grasps at mental images has no substance and cannot be sought for rebirth. Although the Land of Ultimate Bliss is in the West, it is my true mind. The true mind has no nature of its own; it is through that land’s name and form that my mind is revealed. Name and form are originally empty, and through my mind their appearance is shown. Mind and realm are one substance; sentient beings and Buddhas share the same source. To seek that Buddha is to seek your own mind—it is not an external search. To investigate your own mind, you must seek that Buddha—how could this be a delusion? Thus, even though one engages in intense choosing, longing, and attachment to forms, how could this be apart from the mind? The mind encompasses all things, perfectly including all realms, conditions, forms, minds, purity, impurity, beings, and Buddhas, causes and effects, the three times and ten directions—everything is contained within, without exception, and all share one enjoyment. To seek even a single external mark is utterly impossible. Seek in this way, and do not seek with a deluded mind. A wish sought in this manner is approved by the Buddha. How different this is from those who, ignorant and foolish, do not recognize their own mind, and seek the Buddha of the Western Land of Ultimate Bliss within the physical body or the mental images of the mind, claiming it to be the "mind-only Pure Land" or "the inherent nature as Amitabha." Such people are vastly mistaken. The Land of Ultimate Bliss and the body of Amitabha are not like the aggregates of ordinary beings. If the body and mind of beings are subject to birth and death, then the Buddha would also be subject to birth and death. If the Buddha were subject to birth and death, then samadhi could not be accomplished. Even if one were to seek a Buddha subject to birth and death and be reborn in a land subject to birth and death, this would not be a true practice. For one’s mind is a mind of rebirth, and one’s views are views of rebirth; even the perfect enlightenment nature would then be caught in the cycle of rebirth. This is the meaning. If, however, one seeks the Buddha of Ultimate Bliss, who dwells in the Land of Ultimate Bliss beyond ten trillion Buddha-lands, and contemplates him truly with a wisdom that accords with his nature, then the original enlightenment of the Tathagata, his excellent marks, will appear. The initial enlightenment of the sentient being, the true mind, will then arise. When initial and original enlightenment merge, and the being and the Buddha interact with mutual感应, samadhi is accomplished and the true practice is established. Only then can one be reborn in a land not subject to birth and death. This mind pervades all places; it is not absent even in the hells, let alone in the Land of Ultimate Bliss. However, in places of suffering, one accords with one’s nature and seeks to leave; in places of bliss, one accords with one’s nature and seeks rebirth. Following the teachings of the sutras, one seeks to leave suffering and attain bliss, yet one never goes beyond one’s own mind-nature. Therefore, it is called the "mind-only Pure Land" and the "inherent nature as Amitabha." A deluded mind has no substance; how can it be called "mind-only" or "inherent nature"? Those who seek within the grasping mind that takes mental images for reality regard the physical body, the mountains, rivers, great earth, and the oceans of worlds in the ten directions as external realms. Those who seek within the unmoving true mind regard those same oceans of worlds, mountains, rivers, and great earth as the inner mind. Knowing that they are the inner mind, one can freely, within it, reject the impure and accept the pure, tire of the east and long for the west. The self-mind truly possesses the great result-Buddha, who has the power to接引, so seeking will not be in vain. If one regards them as external realms, then mind and realm are split into two. As soon as a thought moves, it violates the Dharma-body, and one fails to attain one’s own mind. One then only has the nature-endowed cause-Buddha, which has no effective power, so even if one seeks, one obtains nothing. Furthermore, the deluded mind is merely a false mental image. Mistakenly confined within the physical body, it sees no land to be reborn into. The true mind contains and nurtures all dust-motes of worlds, and inherently possesses the environment and beings of the Land of Ultimate Bliss. Seeking, one will surely be reborn there. The deluded mind rejects the external and clings to the internal. The true mind takes the external as internal. For the deluded mind, mind and realm are clearly distinct. For the true mind, mind itself is realm. The deluded mind is based on birth and death, unstable and without foundation. The true mind is unmoving and unshakable. The deluded mind, in its causes, sees no result, and is entirely caught in birth and death. The true mind perfectly merges cause and effect, and cultivation and realization interpenetrate. The difference between seeking with the true mind and seeking with the deluded mind is just this. In terms of time, how could it not be a difference of days versus kalpas? In terms of place, how could it not be a difference of heaven and earth? In terms of essence, the true mind encompasses the ten directions of space, while the deluded mind dwells within the body. In terms of function, the true mind cuts through the Saha world and directly transcends birth and death. The deluded mind, like trying to cook sand to make rice, will never succeed even after countless kalpas. A practitioner who develops the Bodhi-mind and seeks rebirth in the Pure Land, but vainly seeks a true Buddha in this way, is truly to be pitied. It is like mistaking a thief for one’s son; the family’s treasures will certainly be stolen and lost. The great master Siming spoke of viewing the deluded as the true, and of contemplating the Buddha by contemplating the mind, without rejecting the actual realm of the Land of Ultimate Bliss. Why then, in later ages, have heretical views arisen like a swarm of bees, and evil companions blazed like a fire? They extinguish the Dharma-eye of the true teaching and cut off the Buddha-seed-kind. They falsely cling to mental images and refuse to seek the West. Common people in the lanes and alleys, who have not heard the true teaching, secretly transmit these heretical views to one another. If you truly wish to transcend birth and death, you must take the true teaching as correct. If your obstacles are heavy, you should more carefully examine the realm of the grasping mind that takes mental images for reality. How is it that the deluded mind has no substance? It is a false notion that it dwells within your physical body. Your body dwells within a world. The world dwells within space. Space is vast and contains all dust-motes of worlds. Thus, space is great, the world is small, and the mind is inferior to the body. A single thought becomes so subtle that it cannot be pointed out or indicated. To seek what cannot be sought—is this not a great confusion? Once you understand this principle, you will know that the boundless nature of space does not go beyond your own great enlightened, pure mind. How much less do the worlds within space? How much less the physical body within those worlds? How much less the deluded mind within that physical body? The deluded mind is subtle, the body is coarse, the world is large, and space is perfect—all are contained within your mind. Your mind is vast and great. The ten directions, the three times, and the physical bodies and deluded thoughts of all sentient beings—to seek a single dharma existing outside your mind is utterly impossible. The sutra says: "They mistake the confusion within enlightenment itself, that murky, bustling phenomenon, as their mind-nature. Having once mistaken this confusion for their mind, they are determined to be confused as to it being within the physical body. They do not realize that the physical body, and what lies beyond it—mountains, rivers, space, and the great earth—are all things within the wonderful, bright true mind. It is like rejecting the vast, clear, hundreds of thousands of seas, and only recognizing a single floating bubble, regarding it as the entire tide, and believing that one has exhausted the entire ocean. This is a person who is doubly confused." It also says: "The wonderful enlightened bright mind pervades the ten directions, and contains and nurtures the Tathagatas’ lands in the ten directions, the pure, jeweled, majestic, wonderful enlightened king's lands." It also says: "The ten directions of space arise within your mind, like a single cloud dotting the vast sky. How much less the worlds within space?" Since the worlds and lands of the ten directions, with their environments and beings, forms and minds, are all originally my own possession, I now seek rebirth in this land that is originally mine, and see the Buddha who is originally mine. This is precisely to overturn and shatter beginningless ignorance, and not to follow along with inverted views. When that Buddha appears to me, it is the appearance of my own mind’s original Buddha. When my mind appears, it is the appearance of that Buddha. The mind of that Buddha and the mind of myself, the Buddha of that mind and the mind of my Buddha—they are one substance, not two, and their natures are perfectly interfused. How can one reject the Buddha of the Western Land of Ultimate Bliss, who is within one’s own mind, and falsely imagine a separate "mind-only" Buddha? Someone may ask: "Does not the deluded mind also possess environments and beings?" I answer: "If the deluded mind possesses environments and beings, then does it not also possess the Land of Ultimate Bliss? If the Land of Ultimate Bliss can be sought as a real realm, like the Saha world, then it can be said to be possessed by the mind. If there is no real realm, but only a mental fantasy, then what reality is there to speak of as being possessed by the mind?" You should know that the mind that is identical to its realm is called the true mind. The mind that is separate from its realm is called the deluded mind. Although true and deluded are both "mind," their relationship to the realm—one of identity, the other of separation—is the key difference. One obtains by identity, one loses by separation. This principle is perfectly clear.