---
title: "淨土十要 · 第十要述"
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/cmcxvu7610qm0ky04zh0mk2yu"
---

## 靈峰蕅益大師選定淨土十要卷第十

> Pure Land Ten Essentials, Volume 10, Selected by Master Ouyi of Lingfeng

述曰。世有兩般人於淨土法門必不能入。禪者執悟門。矜自力。視念佛不啻依草附木搖尾乞憐。儒者咀名理。豔清言。視念佛不啻臭腐殘𩜯食唾欲歐。此兩者一如長眙深瞫而不見䀹毛。一如覔龍肝鳳髓而厭棄本分茶湯也。何從接而入哉。儻冀其入。須向此人眼底盤踞鴟蹲揚聲大呼。使其睒䁑失據。或俟枵腹垂涎時進以簞食豆羮。使其饞𩞉厭足。然非尋常禪者儒者及念佛者可能也。禪能滅却正法眼藏。灼見永明楚石用處。儒能裂斷文字縛。徹悟君子之道。果造端乎夫婦之知。能然後從而發揮淨土。庶可死兩般人偷心耳。袁宏道身為橫埽千軍之儒英。又為跳踉井幹之禪擘。乃能百尺竿頭得一退步。合西方言教而論斷之。使上兩般人不能不屈驕折傲。俯從而窺。纔一俯窺。心膽俱寒肺腑盡奪。匪仗阿彌神力未易有此也。嗟乎壇經之警䇿既杳。世徒聞破斥安養之譚。龍谿之宗說雙亡。世徒有尋僧說禪之號。西方豐蔀日斗俱蔽矣。合論出於淨宗弊極之年。闡教救時於今為烈。靈峰收為一要。卷當第十。志殿也。

> The text states: There are two types of people in this world who will inevitably fail to enter the Pure Land path. Chan practitioners cling to their awakened state, relying on their own power, viewing recitation of the Buddha’s name as no better than clinging to grass or begging with a wagging tail. Confucian scholars chew on intellectual principles and delight in elegant discourse, seeing Pure Land practice as nothing more than rotten leftovers or spittle they want to vomit. These two are like someone staring wide-eyed into the distance who cannot see their own eyelashes, or someone seeking rare delicacies who rejects their own plain tea and rice. How can they ever be reached to enter? If we hope to guide them in, we must stand before their eyes like an owl perched on a stump, shouting loudly enough to make them blink in panic. Or we must wait until they are hungry, drooling, and then offer them simple food—a bowl of rice or soup—so their gluttonous cravings are satisfied. But this is not something ordinary Chan adepts, Confucian scholars, or Pure Land practitioners can do. One must be able to destroy the "correct Dharma eye treasury," truly seeing through the effective methods of Yongming and Chushi. One must be able to tear apart the bonds of written texts, thoroughly understanding the way of the superior person. Only when one begins truly, starting from the awareness of ordinary men and women, can one then expound on the Pure Land and cut off the cunning heart of these two types of people. Yuan Hongdao, a literary hero who swept away a thousand armies, also a daring Chan dancer jumping around on a well-sweep, was able to take a step back while on the hundred-foot pole. He combined the Pure Land teachings and analyzed them, making these two types of people bow down with arrogance broken and look curiously. Once they glance, their hearts and gall bladders grow cold, their minds completely overturned. Without the mighty power of Amitabha, this would not be possible! Alas! The awakening warnings of the Platform Sutra have long faded; the world only hears of dismissive talks against the Pure Land. Longxi’s teachings and practices have both vanished; the world only hears the fame of monks who practice Chan. The sun and moon of the west are both blocked by thick clouds. This commentary appears in the darkest years of the Pure Land tradition. Its elucidation of the teachings and salvation of the times are now urgent. Master Lingfeng included it as an essential text, the tenth volume, serving as the pinnacle.