---
title: "淨土十要 · No. 1164-13a 評點西方合論序"
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/cmcxvu7610qm1ky04szq6bluv"
---

### No. 1164-13a評點西方合論序

> Preface to Commentary on the Western Unity Treatise

唯大徹大悟人始可與談念佛三昧。否則百姓之與知與能猶遠勝。仁者見之謂之仁。智者見之謂之智也。達磨西來事出非常。有大利必有大害。嗚呼。先輩幸得大利。今徒有大害而已。誰能以悟道為先鋒。以念佛為後勁。穩趨無上覺路者耶。袁中郎少年穎悟。坐斷一時禪宿舌頭。不知者以為慧業文人也。後復深入法界歸心樂國。述為西方合論十卷。字字從真實悟門流出。故絕無一字蹈襲。又無一字杜撰。雖台宗堂奧尚未詣極。而透徹禪機融貫方山清凉教理無餘矣。或疑佛祖宗教名納老宿未易徧通。何少年科第五欲未除乃克臻此。不知多生熏習非偶然也。傳聞三袁是宋三蘇後身。噫中郎果是東坡。佛法乃大進矣。予每謂明朝功業士遠不及漢唐。宋理學則大過之。陽明一人直續孔顏心脈。佛門居士唐梁肅．宋陳瓘．明袁宏道。蓋未可軒輊也。忠肅初年偶疑金剛為泥人揩背語。遂為禪者所笑。試讀彼三千有門頌。可復笑乎。中郎少年風流灑落。亦為緇素所忽。試讀彼西方合論。可復忽乎。嗚呼。今人不具看書眼。何怪乎以耳為目也哉。特集吳門所刻標註并為評點以表彰之。重謀付梓用廣流通。普使法界有情從此諦信念佛法門。至圓至頓高超一切禪教律。統攝一切禪教律。不復有泣岐之歎也。辛卯夏四月北天目蕅益沙門智旭拜述。

> Only those who have attained great enlightenment can truly discuss the Samadhi of Pure Land recitation. Otherwise, even ordinary people's ability to understand and practice it far surpasses theirs. The benevolent see it as benevolence; the wise see it as wisdom. Bodhidharma's coming from the West was an extraordinary event: great benefits came with great harm. Alas! Our predecessors were fortunate to gain the great benefits, but now we only have the great harm left. Who can take enlightenment as the vanguard, Pure Land recitation as the rearguard, and steadily advance on the supreme path to awakening? Yuan Zhonglang was brilliant and insightful in his youth, silencing all the Chan masters of his time. Those who did not understand him thought he was merely a talented literary scholar. Later, he deeply entered the Dharma realm and turned his heart toward the Land of Bliss, composing the \*Western Pure Land in Ten Chapters\*. Every word flows from true realization, so not a single word is borrowed, nor is any word fabricated. Though he had not yet reached the highest depths of the Tiantai school, he thoroughly penetrated Chan principles and seamlessly merged the teachings of Fangshan and Qingliang without remainder. Some may doubt: How could a young man who passed the imperial examinations and had not yet freed himself from the five desires achieve such understanding, when even elder monks and scholars had difficulty mastering all the teachings? They do not realize that this comes from many lifetimes of cultivation—it is no accident. It is said that the three Yuan brothers were reincarnations of the three Su brothers of the Song Dynasty. Alas! If Yuan Zhonglang was truly Su Dongpo, then his Dharma practice advanced greatly. I often say that achievements in the Ming Dynasty fall far short of those in the Han and Tang, but Neo-Confucianism is far superior. Wang Yangming alone directly continued the heart-mind lineage of Confucius and Yan Hui. Among lay Buddhists, Tang's Liang Su, Song's Chen Guan, and Ming's Yuan Hongdao are each not to be underestimated. In his early years, Liang Su jokingly doubted the phrase "the diamond Sutra is like wiping a clay figure's back," which made Chan practitioners laugh at him. But try reading his \*Ode on the Three Thousand Gateways of Existence\*—can you still laugh? Yuan Zhonglang was carefree and romantic in his youth, which also led monks and laypeople to dismiss him. But try reading his \*Western Pure Land in Ten Chapters\*—can you still dismiss him? Alas! People today lack the eyes to truly read books; no wonder they only believe what they hear. I have therefore compiled the annotations from the Wu edition, adding my own critical comments to honor this work. I plan to have it reprinted for broader circulation, so that all sentient beings in the Dharma realm may thus truly realize the Pure Land recitation practice. It is supremely complete and direct, surpassing all Chan, Teaching, and Vinaya schools, while unifying them all—so that no one need ever lament over a lost path again. In the summer of 1651, written respectfully by the Śramaṇa Zhixu of Northern Tianmu.

曾有緇素共閱此序。一人大拂。一人把玩不置。數人傾服。余謂數人曰。大徹悟人與與知與能之百姓相去幾何。皆擬議。余又問。設使未悟以何為先鋒。復擬議。余為指大拂者曰。此公若解傾服。定不類公等。又為指把玩者曰。此公得其毛。公等不屬於毛。時數公互相顧笑。而拂玩兩公默然。然則具擇法眼誠難乎哉。附記於此弟子成時。

> Once, a group of monastics and laypeople were reading this preface together. One person was sharply dismissive, another held it close and wouldn’t put it down, and several others were deeply impressed. I asked the impressed group, “How far apart are those who have attained great enlightenment and ordinary people who just know and do what they can?” They all hesitated, trying to think of an answer. I asked again, “If someone hasn’t yet awakened, what should they use as their vanguard?” Again, they hesitated. I then pointed to the dismissive person and said, “If this person could truly appreciate the text, he certainly wouldn’t be like you all.” Then I pointed to the one who held it close and said, “This person has grasped its fur. But you all don’t even belong to its fur.” At that moment, the impressed group looked at each other and laughed, while the dismissive and admiring persons remained silent. So, having true discerning eyes is indeed difficult, isn’t it? <note>Recorded by disciple Cheng Shi</note>