---
title: "淨土十要 · 十攝受十方有情不思議淨土"
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/cmcxvu7610qmfky04p3b03vwv"
---

### 十攝受十方有情不思議淨土者

> Ten Pure Lands That Embrace All Beings

即阿彌陀佛西方極樂淨土。其中大功德海。大悲智海。大願力海。若具說者假使盡十方諸佛．菩薩．聲聞．辟支。下至蜎飛蝡動草木瓦礫鄰虗微塵之類。一一具無量口。口一一具無量舌。舌一一出無量聲。常說倍說熾然說無間說。經百萬億塵沙阿僧祇劫亦不能盡。且約五義釋之。一謂阿彌身中有無量眾生。眾生身中有無量阿彌。國土亦然。是故一眾生念阿彌。一阿彌見。眾眾生念阿彌。眾阿彌見。眾生念念阿彌。即念念阿彌見。若眾生身中無阿彌者。阿彌不見。如陽燧中能得火不能得水。故阿彌身中無眾生者。阿彌亦不見。如胎中兒與母俱不與石女俱故。是故身含身。身含身身。土含土。土含土土。身土交含。重重無盡。是身土不思議義。二謂若離性言土。土即心外。是幻化故。幻化即斷滅相。眾生不生。若即性言土。性是有形是一定故一定即無變易。眾生亦不生。即性即相。非性非相。存非非亡。存即即壞。是性相不思議義。三謂即念佛即見佛。即成佛即度生。一時具足。如人三十至四十歲無間斷相。若離三十至四十者。中間即有分限。而我此身無分限故。若由三十至四十者。中間即有相續。而我此身乃至相續不可得。故念佛因果亦復如是。是因果不思議義。四謂若阿彌因念而來。此眾生因憶佛而生。彼即有去來。有去來即有程途。有程途即有險易。般舟三昧曰。不於是間終。生彼間佛剎。佛無所從來。我亦無所至。先德云。生則決定生。去則實不去。如天鼓鳴。遠近齊聞。非去來故。如水中月。東行則東。西行則西。非去來故。是去來不思議義。五謂如澄潭山影。如春暘百草。如眾生業力。如日月光相。如胎中根。如身中我。如齒堅舌柔。如眉橫髮長。是畢竟不可思議不思議義。所以十方諸佛吐心吐膽。亦只道得希有難信而已。雖大千舌相詎能分疏其萬一哉。孔子曰。夫婦之愚可與知。及其至也。聖不知。至哉言也。無量法門一以貫之矣。

> This concerns Amitabha Buddha's Western Pure Land of Ultimate Bliss. Within it lies an immense ocean of merit, an ocean of compassionate wisdom, and an ocean of vow-power. If one were to fully describe it, even if all the Buddhas, Bodhisattvas, Hearers, and Solitary Realizers in the ten directions—down to flying insects, crawling creatures, plants, tiles, pebbles, neighboring emptiness, and atoms—each possessed infinite mouths, each mouth an infinite tongue, each tongue uttering infinite sounds, speaking constantly, repeatedly, intensely, and without pause for millions of eons like dust and sand in the Ganges, they could not exhaust its description. Here, we will briefly explain it through five meanings. \*\*First: The Inconceivability of Lands and Beings\*\* Within Amitabha's body are infinite beings. Within beings' bodies are infinite Amitabhas. The same is true for the Pure Land. Therefore, when one being recollects Amitabha, one Amitabha appears. When many beings recollect Amitabha, many Amitabhas appear. When beings recollect Amitabha in thought after thought, Amitabha appears in thought after thought. If there were no Amitabha within a being's body, Amitabha would not appear—just as a bronze mirror can produce fire, but not water. Likewise, if there were no beings within Amitabha's body, he would not appear—just as a child is within its mother, but not within a barren woman. Thus, body contains body; body contains body within body; land contains land; land contains land within land. Bodies and lands inter-contain each other, layered without end. This is the inconceivability of bodies and lands. \*\*Second: The Inconceivability of Nature and Form\*\* If one speaks of the Pure Land as separate from intrinsic nature, it becomes a realm outside the mind—an illusion. An illusion is a mark of extinction, and beings would not be born there. If one speaks of the Pure Land as identical to intrinsic nature, then nature becomes fixed and defined, without change—and beings would not be born there either. It is neither identical to nature nor separate from form; it is neither nature nor form. To affirm existence is to negate non-existence; to affirm identity is to negate separation. This is the inconceivability of nature and form. \*\*Third: The Inconceivability of Cause and Effect\*\* The moment one recollects the Buddha, one sees the Buddha; the moment one attains Buddhahood, one saves beings. All are complete at once. It is like a person being thirty years old and then forty—there is no interval between them. If you separate thirty from forty, there is a limit between them, but a person's life has no such limit. If you move from thirty to forty, there is continuity, but even continuity cannot be grasped. The cause and effect of Buddha-recollection are exactly the same. This is the inconceivability of cause and effect. \*\*Fourth: The Inconceivability of Coming and Going\*\* If Amitabha came because of our thought, and we are reborn because we remember the Buddha, then there would be coming and going. Coming and going imply distance, and distance implies ease or difficulty. The \*Pratyutpanna Samadhi Sutra\* says, "One is not born in this world and then dies to be reborn in that Buddha land. The Buddha did not come from anywhere, and I do not go anywhere." An ancient master said, "Rebirth is certainly rebirth yet truly there is no going." It is like the sound of a heavenly drum—heard equally far and near, yet it does not come or go. It is like the moon reflected in water: if you go east, it goes east; if you go west, it goes west, yet it does not come or go. This is the inconceivability of coming and going. \*\*Fifth: The Utterly Inconceivable\*\* It is like the reflection of a mountain in a clear pond. It is like spring sun on a hundred grasses. It is like the karmic power of beings. It is like the radiance of the sun and moon. It is like the faculties within a womb. It is like the self within the body. It is like the hardness of teeth and the softness of the tongue. It is like eyebrows being horizontal and hair being long. This is ultimately and utterly inconceivable. This is why all Buddhas in the ten directions pour out their hearts and minds, saying only that it is rare and hard to believe. Even with the tongues of a thousand great worlds, how could one differentiate even a millionth of it? Confucius said, "Even a foolish man or woman can know something of it, but when it comes to its ultimate, even a sage does not understand it." Profound words indeed! All immeasurable Dharma gates are pervaded by this one principle.