--- title: "淨土十要 · 一毗盧遮那淨土" 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/cmcxvu7610qm6ky04jvsmrzce" --- ### 一毗盧遮那淨土者 > Chapter of Vairocana's Pure Land 即諸佛本報國土十蓮華藏世界海。　一華藏最下世界皆有十佛世界微塵數廣大剎清淨莊嚴。一一廣大剎復有十佛世界微塵數小剎圍遶倍倍增廣。一一華藏世界皆滿虗空互相徹入。淨薉總含重重無盡。如法而論。一毛一塵各皆具此無盡法界。佛及眾生無二無別。或曰此眾生實報莊嚴不同權教推淨土於他方。是為實教。或曰眾生雖具此實報。爭奈真如無性不能自證。非假方便由權入實。眾生豈有證毗盧之日也。答。約諸佛化儀則可。實相土中無此戲論。毗盧遮那此云徧一切處。徧一切處即無量壽表義。豈有勝劣。如來說阿彌在西方。亦如大雲經阿彌陀佛言釋迦在娑婆也。夫釋迦為主。則釋迦徧一切。而阿彌為所徧之一處。阿彌為主。則阿彌徧一切。而釋迦為所徧之一處。如一人之身自呼為自。他呼為他。故自自時不妨為一切人之他。他他時不妨為一切人之自。以是義故自他不成。自他不成。自亦徧一切處。他亦徧一切處。豈定有他方可執。是故西方毗盧非自他故。何以故。毗盧無不徧故。若言權。言方便。即有不徧。不徧者毗盧之義不成可見西方即毗盧淨土。毗盧是實則西方決非權矣。 > The fundamental realm of all Buddhas is the sea of lotus worlds, the ten Flower-Treasure worlds. Even the lowest world within a single Flower-Treasure contains as many vast, pure, and majestic lands as there are dust-motes in ten Buddha-worlds. Each of these vast lands is, in turn, surrounded by a multitude of smaller lands—as many as the dust-motes in ten Buddha-worlds—each layer expanding and multiplying. Every one of these Flower-Treasure worlds completely fills all of space, interpenetrating with one another entirely. Purity and impurity are all included, in an endless, layered sequence. From the perspective of the ultimate truth, even a single hair or a single grain of dust fully contains this boundless reality. Buddhas and beings are not two, nor are they different. Some may say: "This is the true reward-body's splendid realm of beings, not like the provisional teachings that relegate the Pure Land to a distant other direction." That is the true teaching. Others may say: "Beings may possess this true reward-body's realm, but they cannot realize it on their own; True Suchness has no fixed nature. Without skillful means to enter the truth through the provisional, how could beings ever see the day of realizing Vairochana?" The answer is: From the perspective of the Buddha's skillful teaching, this may be accepted. But in the reality-body's realm, such distinctions are mere games of words. "Vairochana" means "universally present everywhere." "Universally present everywhere" is the meaning of "Amitabha" (Infinite Life). So how can there be any superiority or inferiority? When the Tathagata says Amitabha is in the West, it is like the Great Cloud Sutra, where Amitabha Buddha says, "Shakyamuni is in this Saha world." If Shakyamuni is taken as the central figure, then Shakyamuni is universally present everywhere, and Amitabha is merely one place within that universality. If Amitabha is taken as the central figure, then Amitabha is universally present everywhere, and Shakyamuni is merely one place within that universality. It is like a person's own body: from within, they call themselves "self", while others call them "other". Therefore, when one is "self", it does not prevent them from being "other" to everyone else. And when one is "other" to others, it does not prevent them from being "self" to themselves. Thus, "self" and "other" are not fixed. Since "self" and "other" are not fixed, both the self is universally present everywhere and the other is universally present everywhere. How, then, could there be any fixed "other direction" to cling to? Therefore, the Western Land and Vairochana are not two separate things. Why? Because Vairochana is universally present without exception. If one speaks of "provisional" or "skillful means," that would imply something is not universally present. That which is not universally present contradicts the very meaning of Vairochana. Thus it is clear: the Western Land is Vairochana's Pure Land. If Vairochana is the ultimate reality, then the Western Land is certainly not a provisional teaching.