--- title: "淨土十要 · 九一心四種淨土" 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/cmcxvu7610qmeky042k3j10as" --- ### 九一心四種淨土者 > Nine Minds and Four Pure Lands 一凡聖同居土。分淨薉二類。薉土之中凡聖各二。凡二者。一惡眾生。即四趣也。二善眾生。即人天也。聖二者。一實聖。即四果．辟支．通教六地．別十住．圓十信．後心。通惑雖盡報身猶在。皆名實也。二權聖。謂方便．實報．寂光土中法身菩薩及妙覺。佛為利有緣應生同居。皆是權也。是等與四趣共住。故名薉土。淨土者。如妙喜國。雖有鐵圍男女之類。以無四惡趣故名淨也。二方便有餘土下方便等三土各分淨薉。唯西方極樂橫具四土而四土皆淨。所以最妙。尚宜細細發揮。謂二乘三種菩薩破見思惑。證方便道。捨分段身而生界外。故曰方便。而塵沙別惑無明未斷。故曰有餘。釋論。出三界外有淨土。聲聞．辟支佛出生其中。受法性身。非分段也。三實報無障礙土。純諸法身菩薩所居。盡塵沙惑。分破無明。得真實果。而無明未盡。潤無漏業。受法性報身。亦名果報國。仁王經。三賢十聖住果報。以觀實相。發真無漏。感報殊勝。故名實。色心不二。毛剎相容。故名無障礙。華嚴因陀羅網世界是也。四常寂光土。妙覺極智所照如如法界。名之為國。亦名法性身。但一真如佛性。非身非土而說身土。離身無土離土無身。諸佛如來所遊居處。妙宗曰。經論言寂光無相者。謂已盡染礙之相。非如太虗空無一物。良由三惑究竟清淨。則依正色心究竟顯明。大經曰。因滅是色獲得常色。受想行識亦復如是。仁王稱為法性五陰。是為極果。已上四土名義迥別。雖一切淨薉佛土各具此四。只在一心而境界不同。非異成異。是故同居是退地。方便是亦退亦不退地。謂退墮二乘。不退墮凡夫。實報是不退地。寂光是非退非不退地。但有豎出義。無橫具義。故最初同居一關。無不思議因果可論也。 > The "Land of Common Residence of Saints and Ordinary Beings" is divided into two types: the pure and the impure. In the impure land, both ordinary beings and saints are further subdivided into two categories each. The two types of ordinary beings are: first, beings with evil karma, which refers to sentient beings in the four lower realms (hells, hungry ghosts, animals, and asuras); second, beings with good karma, which refers to humans and heavenly beings. The two types of saints are: first, true saints, which include the four fruits of arhatship, pratyekabuddhas, the six stages in the Common Teaching (Tongjiao), the ten stages of dwelling in the Distinct Teaching (Biejiao), and the latter mind of the ten stages of faith in the Perfect Teaching (Yuanjiao). Although they have eliminated the delusions common to both ordinary beings and sages, their reward bodies still remain; all these are called "true." Second, provisional saints, which refer to Dharma-body bodhisattvas from the lands of Convenience, Reward, and Eternally Quiescent Light, as well as buddhas. They manifest in the Land of Common Residence for the benefit of those with whom they have affinities; all these are considered "provisional." These beings coexist with those in the four lower realms, hence it is called an impure land. As for the pure land, it is like the Land of Wonderful Joy (Abhirati). Although it contains iron mountains and beings such as men and women, it is called pure because it lacks the four lower realms of suffering. \*\*The Land of Convenience and Remainder\*\*Below, the three lands—Convenience, Reward, and Eternally Quiescent Light—each have both pure and impure aspects. Only the Western Pure Land of Ultimate Bliss simultaneously manifests all four lands, and all four are pure. Therefore, it is supremely wonderful and deserves detailed elaboration. This refers to the land where practitioners from the Two Vehicles (Hearers and Pratyekabuddhas) and the three types of bodhisattvas have eliminated the delusions of views and thoughts, realized the path of convenience, abandoned the body of birth-and-death (segmented body), and been reborn beyond the Three Realms. Hence it is called "Convenience." However, because they have not yet eliminated the more subtle delusions of dust-sand and fundamental ignorance, it is called "Remainder." The \*Treatise on the Great Perfection of Wisdom\* states that beyond the Three Realms there is a pure land where Hearers and Pratyekabuddhas are born, receiving Dharma-nature bodies, no longer subject to segmented birth. \*\*The Land of True Reward Without Obstacles\*\* is inhabited solely by Dharma-body bodhisattvas. They have completely eliminated the delusions of dust-sand and partially broken through fundamental ignorance, attaining true fruition. Yet since ignorance is not entirely exhausted, they moisten effortless karma and receive the reward body of Dharma-nature; it is also called the Land of Fruition. The \*Humane King Sutra\* says, "The three worthy stages and the ten saints abide in the fruit-reward land." By contemplating true reality, they generate true non-outflow wisdom, and their reward is supremely excellent—hence it is called "True." Since form and mind are non-dual, and a single atom contains countless worlds, there is no obstruction—hence it is called "Without Obstacles." This is the world of Indra's Net described in the \*Avatamsaka Sutra\*. \*\*The Land of Eternally Quiescent Light\*\* is the realm illuminated by the ultimate wisdom of the Perfectly Enlightened One, the Thusness of Reality itself. It is called a "land" and also the "Dharma-nature Body." It is fundamentally the one true suchness of buddha-nature, neither body nor land, yet we speak of body and land provisionally. There is no land apart from body, and no body apart from land; it is the place where all buddhas and tathagatas dwell and roam. The \*Profound Meaning of the Lotus Sutra\* (Miaozong) states: "When sutras and treatises say that the Land of Quiescent Light is formless, they mean that it has completely transcended the marks of defilement and obstruction; it is not like empty space that has nothing at all. Indeed, because the three delusions are thoroughly purified, the dependent and direct retributions, as well as form and mind, become ultimately and clearly manifest." The \*Mahaparinirvana Sutra\* says, "Because one extinguishes this form, one attains eternal form; the same applies to feeling, perception, formations, and consciousness." The \*Humane King Sutra\* calls this the "Dharma-nature five aggregates," which is the ultimate fruit. The above four lands have distinctly different meanings. Although every pure or impure buddha land contains these four lands, they exist within a single mind, yet their realms differ. They are not separate but appear separate. Therefore, the Land of Common Residence is a place of regression; the Land of Convenience is a place where one may either regress or not regress—meaning one may fall back into the Two Vehicles but not into the state of ordinary beings. The Land of True Reward is a place of non-regression, and the Land of Eternally Quiescent Light is a place where there is neither regression nor non-regression. However, these four lands are only understood sequentially (vertical emergence), without simultaneous inclusion (horizontal encompassing). Thus, the initial barrier of the Land of Common Residence cannot be discussed in terms of inconceivable cause and effect.