---
title: "淨土十要 · 三顯果德者"
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/cmcxvu7610qmjky04dbq1kvrg"
---

### 三顯果德者

> Three Manifestations of Fruit Virtue

華嚴普賢行願品。諸佛如來因眾生而起大悲。因大悲生菩提心。因菩提心成等正覺。如曠野有大樹王。若根得水枝葉華果悉皆繁茂。生死曠野菩提樹王亦如是。一切眾生而為樹根。諸佛菩薩而為華果。以大悲水饒益眾生。則能成就諸佛菩薩智慧華果。是故諸佛取佛果者依於眾生。若無眾生佛果不成。如漢祖以救民故有百戰。以百戰故登寶位。登寶位故百姓樂業。若無百姓即無如上等事。究而論之。凡行一德一事一利一名者。無眾生皆悉不成。是故我無眾生即不成我。眾生是依我即正。眾生是正我即依。人我平等依正無礙。是法爾故。法爾即自然果德故。向外建立不成果義縱迷心性向外建立。亦不在心性外。以心性無外故。

> The Sutra on the Practices and Vows of Samantabhadra states: All Buddhas and Tathāgatas give rise to great compassion because of sentient beings. From great compassion, the mind of awakening (bodhicitta) is born, and from the mind of awakening, they achieve perfect enlightenment. Consider a great king tree in the wilderness. If its roots are watered, its branches, leaves, flowers, and fruit will all flourish. The tree of enlightenment in the wilderness of birth-and-death is just like this. Sentient beings are the tree's roots, while the Buddhas and bodhisattvas are its flowers and fruit. By watering sentient beings with the water of great compassion, one can bring forth the flowers and fruit of wisdom belonging to all Buddhas and bodhisattvas. Therefore, those who seek the fruit of Buddhahood rely on sentient beings. Without sentient beings, the fruit of Buddhahood cannot be attained. Just as the founder of the Han dynasty fought a hundred battles for the sake of saving the people, and through those battles ascended to the throne; and having ascended to the throne, brought peace and prosperity to the people. Without the people, none of these things would have been possible. To examine this thoroughly: any virtue, deed, benefit, or reputation achieved—without sentient beings, none can come to be. Thus, without sentient beings, "I" could not exist as "I." Sentient beings are the foundation, and I am the expression; sentient beings are the expression, and I am the foundation. Self and others are equal, and foundation and expression are without obstruction. This is how things naturally are (dharmatā). "Naturally" means the natural result of virtuous practice. To seek the fruit of enlightenment through something external <note>Even if one's confused mind seeks externally, it still cannot exist outside the nature of mind, because the nature of mind has no outside</note> will not produce the true meaning of enlightenment.