--- title: "淨土十要 · 一一大事者" 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/cmcxvu7610qmhky04pezkdgpe" --- ### 一一大事者 > One Great Matter 眾生處五濁世。如囚處獄。等不等罸。未有一得免者。以入獄者皆罪人。處人天六道者。皆業報分段之身故也。然人入獄無刻不求出離。良由獄之煎苦難忍難堪。棘牆外更有許大安樂世界。此之苦樂但入獄者無不知也。今眾生以煩惱為家。以生死為囿。繫心衣冠之囚長。適情金玉之桁楊。豈知大鐵圍山是我棘牆。三界法場之外各有家鄉田地也。諸佛憫此。酸心痛骨為分別淨薉。指以脫歸路程。而歲久拋業之人了無歸處。又大建宅舍以安之。一則往來獄門為治道途。一則長伺獄外修飾旅館。如是之恩何由可報。嗟夫燭長夜。揭覆盆。諸佛不惜垂手。眾生何苦戀戀也。經云。如來為一大事出現於世。大事者即此事也。眾生反戀毛頭許事。以小易大。甘心瘦死。何哉奇曰。囚以饑寒死曰瘦。 > Sentient beings dwelling in this world of five impurities are like prisoners in a jail. Whether the punishment fits the crime or not, no one can escape—for those who enter prison are all criminals, just as those born into the six realms of gods and humans are all bound by karmic retribution and fragmented existence. Yet when people enter prison, they seek to escape every moment, precisely because the suffering inflicted by prison is unbearable and unendurable. Beyond the thorny walls lies a vast and joyful world. All prisoners are well aware of such pain and pleasure. Today, sentient beings take afflictions as their home and birth-and-death as their domain. They chain their hearts to the prison warden of robes and hats, indulge their emotions in the golden manacles and jade cangues. How could they know that the great Iron Enclosure Mountain is their thorny wall, and beyond this triple realm—this execution ground—lies their homeland? The Buddhas, pitying this, are heartbroken. They differentiate between purity and defilement, pointing out the path of escape and return. Yet those who have long abandoned their true nature have nowhere to return. So the Buddhas build great dwellings to shelter them. On one hand, they travel to and from the prison gates to pave the road; on the other, they constantly wait outside the prison to repair the guesthouse. How can such kindness ever be repaid? Alas! Stretching a candle into the long night, lifting the overturned bowl—the Buddhas do not begrudge reaching out their hands. Yet why do sentient beings cling so stubbornly? The sutra says: "The Thus-Come One appears in the world for one great matter." This "great matter" is exactly this matter. But sentient beings instead cling to things no bigger than a hair, exchanging the great for the small, content to starve to death. Why is that? Qi notes: "Starving to death from cold and hunger is called 'thin death.'"