---
title: "淨土十要 · 二宿因深者"
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/cmcxvu7610qmiky04g2jq6wai"
---

### 二宿因深者

> Two Profound Causes from Past Lives

一正因。即三世諸佛與諸有情自清淨體。如萬象依空。山川依地。穀依種子。花果依仁。若無此因。佛果不成。一切悲智純依此因而得建立。長者論。如來藏身。諸佛智海。莫不居中。若不見法身。一切福智大慈大悲總屬生滅。法身者即正因是。二正願。如本經。法藏比丘於自在王如來所發四十八大願。一願不成不取菩提。此依自性無量悲智。發如是不可思議願力。非心外見有眾生發願欲度。以眾生非心外故。三正行。如本經。法藏發願已。如是安住種種功德。修如是菩薩行。經無數億那由他百千劫。又一向出生菩薩經。阿彌昔為太子。聞此妙法。七千歲脅不至席。不念愛欲財寶。不問他事。常獨處。止意不傾動。復化八千億萬那由他人得不退轉。此自性行持。自性精進。非有作功德。雖歷億劫不離一念。以微妙法門離一切行一切劫故。是謂正因正願正行。如伊三點缺一不成。非作得非不作得。先德云。根深果茂。源遠流長。宿因既深。教起亦大。然乎哉。

> \*\*The First is the Right Cause.\*\* This is the inherently pure essence shared by all Buddhas of the three times and all sentient beings. It is like how the myriad phenomena depend on empty space, mountains and rivers depend on the earth, grains depend on seeds, and flowers and fruits depend on their pits. Without this cause, the fruit of Buddhahood cannot be attained. All compassion and wisdom are established solely based on this cause. As the \*Commentary by the Elder\* says, the Tathagata's womb-body and the ocean-like wisdom of all Buddhas all dwell within it. If one does not see the Dharma-body, then all merit, wisdom, great kindness, and great compassion remain within the realm of birth and death. The Dharma-body is exactly this Right Cause. \*\*The Second is the Right Vow.\*\* As recorded in this sutra, the Bhikshu Dharmakara made forty-eight great vows in the presence of the Tathagata Lokeshvararaja. He vowed not to attain supreme enlightenment unless every single one of these vows was fulfilled. This is the power of an inconceivable vow, arising from the inherent unlimited compassion and wisdom of one's own nature. One does not see sentient beings as existing outside the mind and then vow to save them, because sentient beings are not separate from the mind. \*\*The Third is the Right Practice.\*\* As recorded in this sutra, after making his vows, Dharmakara peacefully abided in all kinds of merits and cultivated such bodhisattva practices for countless millions of eons (hundreds of thousands of koṭis of nayutas). Furthermore, the \*Sutra on the Bodhisattva's Unwavering Practice\* states that in a previous life, Amitābha was a crown prince. Upon hearing this wondrous Dharma, for seven thousand years he did not let his ribs touch the bed. He had no thoughts of sensual desires, wealth, or precious objects, and asked no questions about other matters. He remained constantly alone, his mind unwavering. He also transformed eighty billion people (eight koṭis of nayutas of people), enabling them to reach the stage of non-retrogression. This is natural conduct and natural diligence, not artificially created merit. Although it spans billions of eons, it does not depart from a single thought-instant. Because this subtle Dharma-door transcends all practices and all eons, this is called the Right Cause, Right Vow, and Right Practice. Like the three dots of the character "伊" (or the three-pointed drop), none can be missing. It is neither something to be artificially made nor something to be neglected. An ancient virtuous master said, "When roots are deep, the fruit is abundant; when the source is far-reaching, the stream flows long." Since the deep karmic causes from the past are profound, the Dharma-teaching that arises from them is also great. Is this not true?