---
title: "淨土十要 · 六境觀相吞門"
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/cmcxvu7140qklky04dxl6sauv"
---

### 六境觀相吞門

> Six Realms Devouring Gate

十六等諸境。事理兩種觀。彼此互相吞。如因陀羅網。

> The sixteen equal levels of perception, encompassing both phenomenal and noumenal perspectives, interpenetrate one another—each contains and is contained by the others, like Indra's net.

論曰。境觀相吞者。事事無礙也。事事所以無礙者。由法界圓融不思議體作我一念之心。亦復舉體作生作佛作依作正。既皆全體而作。有何一法不即法界。故曰一塵法界不小。剎海法界不大。多亦法界。少亦法界。是以西方十六諸境。吾心事理二觀。一一無非法界全體。如帝釋宮中因陀羅網。雖彼此各是一珠而影入眾珠。雖影入眾珠而東西照用有別。境觀亦然。以境為事則觀為理。理能包事是為觀吞境。以觀為事則境為理。理能包事是為境吞觀。若觀若境。或一為事餘為理。或一為理餘為事。彼此互各相吞。故如因陀羅網。若然者。我作觀時。西方依正已在我觀內。我今身心已在依正之中。了此而求生安養。可謂鴈過長空影沉寒水。鴈絕遺蹤之意。水無留影之心。

> A treatise says: When one contemplates the environment and the mind mutually interpenetrating, this represents the non-obstruction of all phenomena. The reason all phenomena are without obstruction is that the wondrous, inconceivable essence of the Dharma Realm, which is perfectly complete and all-pervading, forms the entirety of my single thought. Moreover, it completely forms both beings and Buddhas, both the external world and the enlightened self. Since everything is formed from this entire essence, what phenomenon is not itself the very Dharma Realm? Therefore it is said: a single speck of dust is not small, the ocean of worlds is not large. The many is the Dharma Realm, and the few is also the Dharma Realm. Thus, all the various objects of contemplation, including the sixteen sacred realms of the Western Pure Land and the two contemplations on mind and principle, are, without exception, the entirety of the Dharma Realm. This is like the net of Indra in the palace of the Lord of Heaven. Although each jewel is a distinct pearl, the images of all other pearls are reflected within it. And although reflected images enter into it, the light of the east and west shine with their own distinct functions. The same is true of the object and subject of contemplation. When one takes the object (the environment) as phenomena, then the subject (the mind) is principle. As principle can contain phenomena, the subject encompasses the object. When one takes the subject as phenomena, then the object is principle, and again principle encompasses phenomena, so the object encompasses the subject. Whether it is subject or object, sometimes one is phenomena and the others are principle, and sometimes one is principle and the others are phenomena. They each interpenetrate one another, just like the net of Indra. Because of this, when I perform contemplation, the enlightened land and its holy inhabitants of the Western Pure Land are already within my contemplation, and my present body and mind are already within that land. Understanding this, to vow to be reborn in the Western Land of Peace and Nourishment is like a wild goose flying across the vast sky, its reflection sinking into the cold water. The goose leaves no trace of its passing, and the water retains no mind to hold the reflection.