---
title: "淨土十要 · 五頓悟教者"
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/cmcxvu7610qn1ky04r945vn0y"
---

### 五頓悟教者

> Five Teachings of Sudden Enlightenment

長者論。一念不生即名為佛。不從地位漸次。故為頓教。思益經。得諸法正性者。不從一地至一地。楞伽經。十地則為初。初則為八地。乃至無所有。何次。當知頓者謂階級。即非階級。如空中鳥跡。速而無痕。由此出生一切階級而俱非階級。故頓教者教之綱領。亦名教外別傳。本不可名別傳。尤不可別立一教。若可別名別立。早已落階級矣。然名別傳立頓教者。如棋譜中譜活眼法耳。觀經鈔曰。經於化法。以圓為頓。何故。無生忍位別在初地。圓在初住。別教凡夫經無數劫方至此位。唯有圓教即生可入。韋提及侍女竝是凡夫。即身得忍。判為頓者是圓頓故。此經五逆十惡持名即生。皆得不退。正合頓義。所謂是心作佛。是心是佛。直指心宗更無迂迴。且如阿彌一聲是非俱剗。何等直截。古人謂之頭則公案。鑊湯波底豈貯寒冰。烈火𦦨中詎容寸草。達磨復起不易吾言。更或踟蹰萬年千里。

> The Elder states: When not a single thought arises, that itself is called Buddhahood. This is not achieved through sequential stages, therefore it is the Sudden Teaching. The \*Sutra of Mañjuśrī's Questions\* says: "One who attains the true nature of all dharmas does not progress from one stage to another." The \*Lankavatara Sutra\* says: "The tenth stage is the first, and the first is the eighth stage—even to the point of nothing whatsoever. What sequence is there?" One should know that the "sudden" refers to stages that are not stages, like a bird's tracks in the sky—swift and leaving no trace. From this arises all stages, yet none of them are stages. Therefore, the Sudden Teaching is the core of all teachings, also known as "a separate transmission outside the teachings." But originally, it cannot be called a separate transmission, let alone a separate teaching. If it could be separately named or established, it would have already fallen into stages. Yet, calling it a separate transmission and establishing it as the Sudden Teaching is like a chess manual recording the method of vital points. The \*Commentary on the Contemplation Sutra\* says: "In the expedient teachings of the sutra, the perfect is considered sudden. Why? The stage of patient acceptance of non-arising is, in the Separate Teaching, located at the first stage; in the Perfect Teaching, it is at the first abode. A practitioner of the Separate Teaching passes through countless eons to reach this stage. Only in the Perfect Teaching can one enter it in this very lifetime." Vaidehī and her attendants were all ordinary beings; yet they attained patience in this very body. This is judged as sudden because it is the perfect and sudden teaching. In this sutra, even those who have committed the five heinous sins or the ten evil acts can, by reciting the Name, attain birth and never regress—this fully accords with the meaning of suddenness. So it is said: "This mind makes the Buddha; this mind is the Buddha." It directly points to the essence of mind with no detours. For example, when the single sound "Amida" is uttered, both affirmation and negation are shaved off—how direct and decisive that is! An ancient called this "the ultimate public case." At the bottom of a boiling cauldron, there is no room for ice; amid raging flames, there is no place for a blade of grass. Even if Bodhidharma were to return, he would not change my words. If you still hesitate, it will be ten thousand years and a thousand miles.