---
title: "淨土十要 · 四緯中之緯者"
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/cmcxvu7610qmvky040al1f358"
---

### 四緯中之緯者

> The Weft Within the Four Wefts

華嚴毗盧遮那品。大威光童子得念佛三昧名無邊海藏門。光明覺品。爾時光明過千世界一切處。文殊菩薩各於佛所同時說言。一切威儀中。常念佛功德。晝夜無間斷。如是業應作。賢首品。見有臨終勸念佛。又示尊像令瞻敬。俾於佛所深歸仰。是故得成此光明。十無盡藏品。第八念藏。此念有十種。寂靜念。清淨念。不濁念。明徹念。離塵念。離種種念。離垢念。光耀念。可愛樂念。無能障礙念。兜率偈讚品。以佛為境界。專念而不捨。此人得見佛。其數與心等。十回向品。第十回向。以法施迴向。願得憶念與法界等無量無邊世界未來現在一切諸佛。十地品中。從初至末地地皆云。一切所作不離念佛。佛不思議法品。如來十種佛事。謂若有眾生專心憶念則得現前。心不調順則為說法等。入法界品。德雲比丘得憶念一切諸佛境界智慧光明普見法門。所謂智光普照念佛門。常見一切佛土種種宮殿嚴淨故。令一切眾生念佛門。隨眾生心樂皆令見佛得清淨故。令安住力念佛門。令入如來十力中故。令安住法念佛門。見無量佛聽法故。照曜諸方念佛門。悉見一切諸世界中等無差別諸佛海故。入不可見處念佛門。悉見一切微細境中諸佛自在神通事故。住諸劫念佛門。一切劫中常見如來諸所施為無暫捨故。住一切時念佛門。於一切時常見如來親近同住不捨離故。住一切剎念佛門。一切土咸見佛身超過一切無與等故。住一切世念佛門。隨自心樂普見三世如來故。住一切境念佛門。普於一切境界中見諸如來次第現故。住寂滅念佛門。於一念中見一切剎一切佛示涅槃故。住遠離念佛門。於一念中見一切佛從其所住而出去故。住廣大念佛門。常觀察一一佛身充徧一切諸法界故。住微細念佛門。於一毛端有不可說如來出現悉至其所而承事故。住莊嚴念佛門。於一念中見一切剎皆有諸佛成等正覺現神變故。住能事念佛門。見一切佛出現世間放智慧光轉法輪故。住自在心念佛門。知隨自心樂一切諸佛現其像故。住自業念佛門。知隨眾生所積集業現其影像令覺悟故。住神變念佛門。見佛所坐廣大蓮華周徧法界而開敷故。住虗空念佛門。觀察如來所有身雲莊嚴法界虗空界故。法華經。若有因緣。獨入他家。一心念佛。乞食無侶。一心念佛。又若人散亂心入於塔廟中。一稱南無佛皆已成佛道。淨名經。直心是菩薩淨土。菩薩成佛。不諂眾生來生其國。深心是菩薩淨土。菩薩成佛。具足功德眾生來生其國。大乘心是菩薩淨土。菩薩成佛。大乘眾生來生其國。布施是淨土。一切能捨眾生來生。持戒是淨土。行十善道滿願眾生來生。忍辱是淨土。三十二相莊嚴眾生來生。精進是淨土。勤修一切功德眾生來生。禪定是淨土。攝心不亂眾生來生。智慧是淨土。正定眾生來生。四無量心是淨土。成就慈悲喜捨眾生來生。四攝法是淨土。解脫所攝眾生來生。方便是淨土。於一切法方便無礙眾生來生。三十七品是淨土。念處正勤神足根力覺道眾生來生。迴向心是淨土。菩薩成佛。得一切具足功德國土。說除八難是淨土。菩薩成佛。國土無有三惡八難。自守戒行不譏彼缺是淨土。菩薩成佛。國土無有犯禁之名。十善是菩薩淨土。菩薩成佛。命不中夭大富梵行所言誠諦嘗以軟語眷屬不離善和諍訟言必饒益不嫉不恚正見眾生來生其國。菩薩隨其直心則能發行。隨其發行則得深心。隨其深心則意調伏。隨意調伏則如說行。隨如說行則能迴向。隨其迴向則有方便。隨其方便則成就眾生。隨成就眾生則佛土淨。隨佛土淨則說法淨。隨說法淨則智慧淨。隨智慧淨則其心淨。隨其心淨則一切功德淨。菩薩欲得淨土。當淨其心。隨其心淨則佛土淨。又菩薩成就八法。於此世界行無瘡疣。生於淨土。何等為八。饒益眾生不望報。代一切眾生受諸苦惱。所作功德盡施之。等心眾生謙下無閡。於諸菩薩視如佛。所未聞經聞不疑。不與聲聞違背。不嫉彼供不高己利而於中調伏其心。常省己過不訟彼短。恒以一心求諸功德。涅槃經。菩薩六念。念佛第一。又繫念思惟因緣力故得斷煩惱。大悲經。一稱佛名。以是善根入涅槃界不可窮盡。大般若經。佛告曼殊室利。菩薩能正修一相莊嚴三昧。疾證菩提。應離喧雜。不思眾生相。專念一如來。審取名字。善想容儀。即為普觀三世諸佛。即得諸佛一切智慧。坐禪三昧經。菩薩坐禪。不念一切。惟念一佛。即得三昧。增一阿含經。四事供養閻浮提一切眾生。若有稱佛名如󱉹乳頃。功德過上不可思議。文殊般若經。欲入一行三昧。應處空閑捨諸亂意。不取相貌繫心一佛。專稱名字。隨彼方所。端身正向。能於一佛念念相續。即是念中能見過去未來見在諸佛。念一佛功德與念無量佛無二。阿難聞法猶住量數。若得一行三昧。諸經法門一一分別皆悉了知。晝夜宣說智慧辯才終不斷絕。阿難多聞辯才百千等分不及一。大集經。若人專念一方佛。或行或坐。至七七日現身見佛即得往生。法華三昧觀經。眾生一稱南無佛者皆作佛。惟一大乘無二三。一切法一相一門。所謂無生無滅畢竟空相。習如是觀。五欲自斷。五蓋自除。五根增長。即得禪定。那先經。人生造惡。臨終念佛。得生佛國。如大石置船得不沒。惡因念佛不入泥犁。其小石沒者。如作惡不知念佛。便入泥犁。總前經緯。作頌曰。

> Flower Adornment Sutra: Vairocana Chapter The Youth Great Light Splendor attained the Samadhi of Recollecting the Buddha, called the "Storehouse of the Boundless Ocean Gateway." Chapter on the Illumination of Light At that time, the light passed beyond a thousand worlds. Everywhere, Bodhisattva Manjushri simultaneously spoke at the Buddha's place, saying: "In all forms of conduct, Always recollect the Buddha's virtues. Day and night, without interruption, This is the practice you should perform." Chapter on the Virtues of the Wise Seeing someone on the verge of death, encourage them to recite the Buddha’s name. Also, show them the revered image, inspiring them to gaze with reverence. Help them deeply take refuge in the Buddha. Through this, they will attain this light. Chapter on the Ten Inexhaustible Treasuries The eighth treasury is the Treasury of Mindfulness. This mindfulness has ten aspects: peaceful mindfulness, pure mindfulness, untainted mindfulness, clear and penetrating mindfulness, mindfulness free from defilement, mindfulness free from various thoughts, mindfulness free from impurity, radiant mindfulness, delightful mindfulness, and unimpeded mindfulness. Chapter on Verses of Praise from the Tushita Heaven Taking the Buddha as one’s object of focus, Concentrating the mind on him without abandoning, Such a person will see the Buddha, As numerously as their own thoughts. Chapter on the Ten Transferences The tenth transference: Transferring through Dharma giving, vowing to remember all Buddhas of the past, present, and future in the infinite, boundless worlds, equal in number to the realms of reality. Chapter on the Ten Grounds From the first ground to the last, it is said in every ground: "All actions never depart from recollecting the Buddha." Chapter on the Inconceivable Qualities of the Buddha The Tathagata possesses ten kinds of Buddha activities: for instance, if a sentient being concentrates their mind on remembering him, he appears before them. If their mind is not tamed and harmonious, he teaches them the Dharma. Chapter on Entering the Dharma Realm The monk Cloud of Virtue attained a Dharma gate called "The Wisdom Light Universally Shining on the Recollection of All Buddhas’ Realms." This includes: - The gate of recollecting the Buddha with wisdom light universally shining, enabling one to constantly see the pure and adorned palaces of all Buddha lands. - The gate of causing sentient beings to recollect the Buddha, allowing them to see the Buddha according to their mental wishes and attain purity. - The gate of recollecting the Buddha to firmly abide in strength, enabling one to enter the Tathagata's ten powers. - The gate of recollecting the Buddha to abide in the Dharma, enabling one to see infinite Buddhas and hear their teachings. - The gate of recollecting the Buddha illuminating all directions, enabling one to see the vast ocean of Buddhas in all worlds, equal and without distinction. - The gate of recollecting the Buddha entering the invisible realm, enabling one to see the Buddhas' sovereign, miraculous activities in all subtle realms. - The gate of recollecting the Buddha abiding in all kalpas, enabling one to always see the Tathagata's activities throughout all eons without ever abandoning them. - The gate of recollecting the Buddha abiding in all times, enabling one to always see the Tathagata, be close to him, and dwell with him without ever parting. - The gate of recollecting the Buddha abiding in all realms, enabling one to see the Buddha's body surpassing everything in all lands, with none equal to it. - The gate of recollecting the Buddha abiding in all worlds, enabling one to universally see the Tathagatas of the past, present, and future according to one's own mental wishes. - The gate of recollecting the Buddha abiding in all states, enabling one to see the Tathagatas manifesting sequentially in all realms. - The gate of recollecting the Buddha abiding in tranquility, enabling one to see in a single thought-moment all Buddhas demonstrating nirvana in all realms. - The gate of recollecting the Buddha abiding in detachment, enabling one to see in a single thought-moment all Buddhas departing from their abodes. - The gate of recollecting the Buddha abiding in vastness, enabling one to constantly observe each Buddha's body fully pervading all realms of reality. - The gate of recollecting the Buddha abiding in subtlety, enabling one to see an ineffable number of Tathagatas appear on the tip of a single hair and to attend to them all. - The gate of recollecting the Buddha abiding in adornment, enabling one to see in a single thought-moment all Buddhas manifest miraculous transformations while attaining perfect enlightenment in all realms. - The gate of recollecting the Buddha abiding in sovereign abilities, enabling one to see all Buddhas appearing in the world, radiating wisdom light, and turning the Dharma wheel. - The gate of recollecting the Buddha abiding in the sovereign mind, enabling one to know that all Buddhas manifest their images according to the wishes of one's own mind. - The gate of recollecting the Buddha abiding in one's own karma, enabling one to know that the Buddhas manifest images according to the accumulated karma of sentient beings to awaken them. - The gate of recollecting the Buddha abiding in miraculous transformations, enabling one to see the vast lotus flower on which the Buddha sits, blooming and pervading the entire realm of reality. - The gate of recollecting the Buddha abiding in space, enabling one to observe the Tathagata's cloud-like bodies adorning the realms of reality and space. The Lotus Sutra "If, due to some circumstance, you enter a house alone, Concentrate your mind on reciting the Buddha's name. If you go out to beg for food without a companion, Concentrate your mind on reciting the Buddha's name." Also: "If a person, even with a scattered mind, enters a stupa or temple And utters just once 'Namo Buddha,' They have all already walked the path to Buddhahood." The Vimalakirti Sutra A straightforward mind is the bodhisattva's pure land. When a bodhisattva becomes a Buddha, non-deceitful sentient beings are born in his land. A profound mind is the bodhisattva's pure land. When a bodhisattva becomes a Buddha, sentient beings with complete virtues are born in his land. A mind of the Great Vehicle is the bodhisattva's pure land. When a bodhisattva becomes a Buddha, sentient beings of the Great Vehicle are born in his land. Generosity is the pure land; sentient beings who can give away everything are born there. Keeping precepts is the pure land; sentient beings who fulfill the vows of the ten wholesome actions are born there. Patience is the pure land; sentient beings adorned with the thirty-two marks are born there. Diligence is the pure land; sentient beings who diligently cultivate all virtues are born there. Meditative concentration is the pure land; sentient beings who can concentrate their minds without distraction are born there. Wisdom is the pure land; sentient beings with right samadhi are born there. The four immeasurable states of mind are the pure land; sentient beings who have perfected loving-kindness, compassion, joy, and equanimity are born there. The four methods of attraction are the pure land; sentient beings who are attracted by liberation are born there. Skillful means are the pure land; sentient beings who have skillful means and are unobstructed in all dharmas are born there. The thirty-seven aids to enlightenment are the pure land; sentient beings who practice the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are born there. The mind of transference is the pure land; when the bodhisattva becomes a Buddha, he obtains a land with all perfect virtues. The teaching on removing the eight difficulties is the pure land; when the bodhisattva becomes a Buddha, his land has no three evil destinies or eight difficulties. Self-discipline in keeping precepts without criticizing others' faults is the pure land; when the bodhisattva becomes a Buddha, his land has no name for breaking precepts. The ten wholesome actions are the bodhisattva's pure land. When the bodhisattva becomes a Buddha, sentient beings who do not die prematurely, who are wealthy, who practice pure conduct, who speak truthfully, who always speak gently, whose families do not separate, who settle disputes amicably, whose speech is always beneficial, who are not jealous or angry, and who hold right views are born in his land. Following their straightforward mind, bodhisattvas can initiate practice. Following that practice, they attain a profound mind. Following that profound mind, their will becomes tamed. Following the taming of their will, they practice as they teach. Following practice as taught, they can make transfers. Following those transfers, they have skillful means. Following those skillful means, they accomplish sentient beings. Following the accomplishment of sentient beings, their Buddha land becomes pure. Following the purification of the Buddha land, their teaching becomes pure. Following the purity of teaching, their wisdom becomes pure. Following the purity of wisdom, their mind becomes pure. Following the purity of their mind, all virtues become pure. Therefore, if bodhisattvas wish to attain a pure land, they should purify their own minds. When their minds are pure, the Buddha land becomes pure. Furthermore, if a bodhisattva accomplishes eight qualities, they will be without blemish in this world and be born in a pure land. What are these eight? They benefit sentient beings without expecting reward. They endure all sufferings on behalf of all sentient beings. They dedicate all the virtues they have accumulated. They treat all sentient beings equally with humility and without hindrance. They regard all bodhisattvas as they do the Buddha. They listen to sutras they have never heard before without doubt. They do not oppose the shravakas. They do not envy others' offerings and are not arrogant about their own benefits, thus taming their minds. They constantly examine their own faults and do not speak of others' shortcomings. They always single-mindedly seek all virtues. The Nirvana Sutra Among the six recollections a bodhisattva practices, recollecting the Buddha is the foremost. Furthermore, through the power of sustained mindfulness and contemplation on causes and conditions, one can eliminate afflictions. The Mahakaruna Sutra A single utterance of the Buddha’s name, due to this wholesome root, enables one to enter the realm of nirvana, which is inexhaustible. The Great Perfection of Wisdom Sutra The Buddha told Manjushri: "A bodhisattva who can correctly cultivate the samadhi of the single-mark adornment will quickly realize enlightenment. They should avoid noise and distraction, not think of sentient beings' characteristics, and focus their mind on a single Tathagata. They should reflect carefully on his name and visualize his features vividly. By doing so, they are universally contemplating all Buddhas of the past, present, and future, and they will attain all the wisdom of the Buddhas." The Sutra on the Samadhi of Sitting in Meditation When a bodhisattva sits in meditation, they should not think of anything at all; they should only think of a single Buddha. In this way, they will attain samadhi. The Ekottara Agama Sutra If one were to offer the four necessities to all sentient beings in Jambudvipa, and another recites the Buddha’s name for as long as it takes to milk a cow, the latter's merit is far superior and inconceivable. The Sutra of Manjushri on Prajna "One who wishes to enter the samadhi of single practice should dwell in a secluded place, set aside all distracted thoughts, and not grasp at appearances. Fix your mind on a single Buddha and exclusively call upon his name. Face that direction, sit upright, and be able to sustain mindfulness of a single Buddha thought after thought. In that very mindfulness, you can see all Buddhas of the past, future, and present. The merit of recollecting a single Buddha is no different from recollecting infinite Buddhas. Ananda, hearing the Dharma, remains within measure. But if one attains the samadhi of single practice, they will understand each and every one of the Dharma doors of all sutras distinctly and thoroughly. Day and night, their wisdom and eloquence will never be exhausted. Ananda's vast learning and eloquence would not equal even a hundred-thousandth part." The Great Collection Sutra If a person focuses their mind on a Buddha in a single direction, whether walking or sitting, for up to forty-nine days, they will see the Buddha in their present life and will immediately be reborn in his land. The Samadhi Sutra for Contemplating the Lotus "If a sentient being utters 'Namo Buddha' just once, they will become a Buddha. There is only the One Great Vehicle, not two or three. All dharmas have one characteristic and one gate, meaning: no birth, no death, and the characteristic of ultimate emptiness. By practicing this contemplation, the five desires are naturally cut off, the five hindrances are naturally eliminated, the five faculties are naturally strengthened, and one attains meditative concentration." The Questions of King Milinda Sutra "If a person who has committed evil deeds during their life recites the Buddha's name at the time of death, they will be reborn in a Buddha land. This is like placing a large stone on a boat; it will not sink. Because of reciting the Buddha's name, evil karma will not cause a fall into hell. As for the small stone that sinks, this is like an evil-doer who doesn't know to recite the Buddha's name; they will then fall into hell." Compiling the essence of the preceding scriptures, a verse is composed:

如來金口言 讚歎西方土 如入長安城無別天子都 普賢佛長子 文殊七佛師授記及迴向 是果位往生 釋種得法忍善財證佛果 面奉阿彌陀 是菩薩往生龍樹破有無 祈婆最勝根 皆得佛授記是禪師往生 聞佛心信樂 誦念與持諷大石置船上 是下劣往生 阿難世多聞佛子中第一 不如念一佛 頓了諸經法云何義解家 得輕易念佛 諸正念法門經中皆悉載 但一大乘法 無二亦無三奉勸悟達士 趂時歇狂解 一心念阿彌蓮華念念生 此是常寂光 非報非方便作是觀為正 勿妄生分別 禪教律三乘同歸淨土海 一切法皆入 是無上普門教海義無量 甕觀拾少許 一臠徧鼎味是中有全藏

> The Tathagata’s golden words Praise the Western Land— As if entering Chang’an City, No other royal capital compares. Samantabhadra, the Buddha’s eldest son, Manjushri, teacher of seven Buddhas— Their prophecies and dedications Are the fruition of rebirth in that land. The Shakya clan attained the Dharma’s endurance, Sudhana realized Buddhahood, And personally faced Amitabha— This is the Bodhisattva’s rebirth. Nagarjuna broke through existence and non-existence, Ashvaghosha mastered the highest faculties— Both received the Buddha’s prophecy— This is the Zen master’s rebirth. Hearing the Buddha, with heartfelt faith and joy, Reciting, chanting, and mindful repetition— Like placing a great stone on a boat— This is the humble one’s effortless rebirth. Ananda was greatly learned, First among the Buddha’s disciples— Yet not equal to one mindful recitation That instantly comprehends all scriptures. Why then do those who analyze meanings Underestimate mindful recitation? All methods of right mindfulness Are fully recorded in the sutras. There is only one Great Vehicle— No second, no third. I urge you, awakened truth-seekers, Seize the moment; cease your intellectual fancies. Single-heartedly recite Amitabha’s name, And lotuses will bloom in each thought— This is the realm of eternal tranquility and light, Not the reward, not the expedient. Contemplate thus with right view, Do not randomly discriminate. The three vehicles—meditation, doctrine, discipline— All return to the Pure Land’s ocean. All Dharmas flow into This supreme, universal gate. The ocean of teachings is boundless, Yet you need only sip a little from a jar. One morsel reveals the full flavor of the pot— Within this, there is the entire treasury.