---
title: "淨土十要 · 一假有教者"
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/cmcxvu7610qmxky04fn91m9ae"
---

### 一假有教者

> Teaching of Provisional Existence

凡夫耽愛。染造黑業。如來悲憫。為說地獄苦．餓鬼苦．畜生苦．無福德著我所苦。欲生人天。當修善根。佛初為提胃說世間因果。五百賈人同受五戒。先懺五逆十惡謗法等罪。是為有教。觀經修三福。首言孝父母．奉師長．慈心不殺．修十善業。無量壽經極言五惡．五痛．五燒之苦。教化羣生令持五善。二經為求往生遮諸不善。非忻人天小果。修持同證果別。楞嚴．華嚴諸方等經亦兼帶之。不名為有。觀經鈔曰。圓頓行者豈違小乘出家之式三皈眾戒威儀等事。又曰。得前前不得後後。得後後必得前前。何故。諸佛無不以十善得度故。華嚴經。十不善業道是地獄．畜生．餓鬼受生因。十善業道是人天乃至有頂處受生因。又上品十善業道以智慧修習。心狹劣。怖三界。闕大悲。從他聞聲而了解。故成聲聞乘。若修治清淨。不從他教。大悲方便不具足。悟解甚深因緣法。故成獨覺乘。若修治清淨。心廣無量。具足悲愍。方便所攝。發生大願。不捨眾生。希求諸佛大智。淨治菩薩諸地。淨修一切諸度。故成菩薩廣大行。又上上品十善業道一切種清淨故。乃至證十力無畏故。一切佛法皆得成就。是故我今等行十善。應令一切具足清淨。乃至菩薩如是積集善根。成就善根。增長善根。思惟善根。繫念善根。分別善根。愛樂善根。修習善根。安住善根。以此善根所得依果修菩薩行。於念念中見無量佛。如其所應承事供養。又云。雖無所作而恒住善根。又雖知諸法無所依。而說依善法出離。奉勸悟達之士。猛省永嘉豁達之言。早尋白社不請之友。勿輕戒律。無作業之佛。勿貪虗名。有對證之鬼。蓮󳬛不遠。請即加鞭。

> Ordinary people, caught in craving, create dark karma through their actions. Out of compassion, the Thus-Come One taught the sufferings of hell beings, hungry ghosts, and animals, as well as the suffering of clinging to possessions without merit. To be reborn among humans or gods, one must cultivate roots of goodness. The Buddha first taught King Trapusha about worldly cause and effect, and five hundred merchants together received the Five Precepts, first repenting offenses like the five heinous acts, the ten unwholesome deeds, and slandering the Dharma. This is what is meant by "Being." The \*Sutra of Contemplation\* teaches the three blessings: foremost, honoring parents, serving teachers, having a compassionate heart and refraining from killing, and practicing the ten wholesome actions. The \*Infinite Life Sutra\* strongly emphasizes the sufferings of the five evils, the five pains, and the five burnings, teaching all beings to uphold the five goods. These two sutras, while seeking rebirth, work to prevent all things unwholesome—they do not delight in the minor rewards of being human or a god. Though the practice is the same, the realization differs. The \*Commentary on the Contemplation Sutra\* says: "How could one following the perfect and sudden practice violate the minor vehicle's rules for leaving home, such as the Three Refuges, the precepts, and dignified conduct?" It adds: "One who obtains the earlier stages may not obtain the later; but one who obtains the later stages surely obtains the earlier. Why? Because all Buddhas attain deliverance through the ten wholesome actions." The \*Avatamsaka Sutra\* states: "The ten unwholesome deeds are the causes for rebirth in hell, the animal realm, and the realm of hungry ghosts. The ten wholesome deeds are the causes for rebirth in the human and heavenly realms, up to the peak of existence." It further explains: "When one practices the ten wholesome deeds with wisdom but a narrow mind, fear of the three realms, and lack of great compassion, understanding through hearing others' teachings, it becomes the vehicle of the hearers. If one purifies this practice without relying on others but lacks great compassion and skillful means, yet awakens to profound dependent origination, it becomes the vehicle of the solitary realizers. If one purifies this practice with an immeasurably vast mind, complete with compassion, guided by skillful means, generating great vows, never abandoning beings, and seeking the great wisdom of all Buddhas, purifying all the bodhisattva stages and all perfections, it becomes the vast practice of the bodhisattva." It adds: "When the highest-grade ten wholesome deeds are purified in every way, one even attains the ten powers and fearlessness—all Buddha-dharmas are accomplished. Therefore, I now practice the ten wholesome deeds equally, and should cause all beings to be fully purified. Thus, the bodhisattva accumulates roots of goodness, accomplishes them, increases them, reflects on them, focuses on them, discerns them, delights in them, cultivates them, and abides in them. Through the resultant state obtained from these roots of goodness, one cultivates the bodhisattva path, and in every moment sees countless Buddhas, serving and making offerings to them as appropriate." The sutra also says: "Though nothing is done, one constantly abides in roots of goodness. And though one knows dharmas have no support, it is said that one relies on wholesome dharmas to transcend." I earnestly advise those who have realized the truth to beware of the reckless words of Yongjia, and quickly seek the uninvited friends of the White Lotus Society. Do not take the precepts lightly—there is no Buddha who acts without karma. Do not crave empty fame—there are ghosts who will confront you. The lotus pool is not far—please spur yourself onward.