---
title: "淨土十要 · 六圓極教者"
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/cmcxvu7610qn2ky046kowjhtr"
---

### 六圓極教者

> Six Perfections Ultimate Teaching

慈恩謂先德判經論有四宗。第四顯實宗。涅槃．法華．華嚴等顯真實中道義。捨化城而歸寶所。故知彌陀經乃第四宗也。又謂以教准宗。宗有其八。一我法俱有宗。此乃外道。列於正宗為不可曉。乃至八應理圓實宗。如華嚴及彌陀經是第八宗收。真歇了禪師等以帝網千珠發明淨土圓融之義。諸書具載。近有以華嚴配此經。謂圓全攝此。此分攝圓。得圓少分。但圓義無全無分。如月在川。川川皆有全月。乃至瓶池寸水亦是全月。無分月故。如風在樹。樹樹皆有全風。乃至寸葉莖草亦是全風。無分風故。若圓有分。圓即有段。若分非全。圓即不徧。分全雙乖。圓義不成。今約蓮宗圓極。分五種義。一剎海相含義。一切諸佛報化國土互相攝入。全他全此而無留礙。若計不相入者。此即情見。情見非實。如室中含空。其中若人若畜若鬼若蟲若几若瓶若架之類。皆依空建立。空屬人時。則鬼畜蟲几瓶架所依之空一切攝入人中。空屬畜時。則人鬼蟲几瓶架所依之空一切攝入畜中。乃至鬼蟲几瓶架等一一皆然。參而不雜。離亦不分。非入非不入。是故經云。國土光淨徧無與等。徹照無量無數不可思議世界。如明鏡中現其形像。當知一切淨方濁土交光相入。如千燈一室。故二三世一時義。眾生情見執有時分。過見未來等事。實相中無時體可得。何故。若計晦明是時。晦明是業相。如病眼見眚非定相故。若計老少是時。老少是幻質。如敝網裹風非定質故。云何是中而有實義。今約延促相入以明時體。一促中有延。如人假寐。夢經城邑聚落及見故人。悲笑分明經歷時月。醒問幾時數千錢耳。其人自思。假寐無幾。云何經歷許事。了了記憶。非病非醉。展轉追惟終不可解。二延中有促。如人暴死數日忽起語人曰。門外羅剎捉我欲啖。裂袖得脫。家人曰。為汝燒銀燭已數十枝了也。其人異曰。適從門外一掣臂耳。何遽越幾晝夜耶。以是二喻進退互觀。畢竟無有三世可得。是故經云。觀彼久遠猶若今日。經須臾間歷事諸佛徧十方界。是謂三世無間。三世無間者時體不可得故。三無情作佛義。權教中有情有佛性。無情無佛性。一切草木器界不能成道轉法輪。此執情強計。屬意即有。屬物即無。不了諸法皆住法位。何以故。意是色故。是空根故。是往古來今故。是無情故。一無一切無故。青黃是意故。風鳴谷響是意故。草木瓦礫是意故。是有情故。一有一切有故。故知情可說自亦可說物。不應言誰無誰有。夫筋骨血肉亦無情慮。是眾生耶非眾生耶。夢中見山見水見木見石亦是無情。是情想攝耶非情想攝耶。是中尚無是我非我。云何更計有情無情。是故經中道場寶樹能淨諸根。風枝水響咸宣妙法。無一物非佛身。無一物不轉法輪。豈情見妄知所能計度。四依正無礙義。依是器界。正是身根。凡情橫計有依有正。是義非實。何以故。若言虗空是依者。如人張口則虗空入。乃至毛孔骨節心腹之內皆有虗空。是依耶是正耶。若言地水火風是依者。如涎液入器為水。髮焦為土。兩手相觸成火。噓氣為風。是依耶是正耶。是故經中無量寶華。一一華出三十六億那由他百千光明。一一光明出三十六億那由他百千佛。普為十方說一切法。以佛力故現有寶華。以寶華故復現諸佛。是故當知盡一剎是佛身。剎剎皆然。無一身非佛剎。身身皆然。非佛神力變現。唯一真法界智為依正故。五充徧不動義。眾生妄計佛身即有去來。而實佛身無去無來亦無不去不來。辟如鳥飛空中一日千里。空非隨鳥。鳥不離空。是故經言。阿彌陀佛常在西方。又言至一切行人之所。涅槃經。佛言。波羅柰城有優婆夷。割髀肉為󱵛送病比丘。優婆夷患瘡苦惱。即發聲言南無佛陀南無佛陀。我在舍衛城聞其音聲。起大慈心。是女尋見我持良藥塗其瘡上還合如本。我即為說種種法。聞法歡喜。發菩提心。我實不往波羅柰持藥塗優婆夷瘡。慈善根力令彼女人見如是事。調達多服酥頭痛腹滿受大苦惱。發如是言。南無佛陀南無佛陀。我在優禪尼城聞其音聲即生慈心。調達尋見我至其所摩鹽湯令服。服已平復。我實不往調達所摩頭腹授湯令服。慈善根力令調達見如是事。憍薩羅國有五百賊。王捕挑目逐著黑林受大苦惱。各作是言。南無佛陀南無佛陀。啼哭號咷。我在祇桓精舍聞其音聲即生慈心。時凉風吹香山。種種香藥滿其眼眶。尋還得眼。諸賊開眼即見如來立其前而為說法。賊聞法已發菩提心。我實不作風吹香山藥住其人前而為說法。慈善根力令彼羣賊見如是事。如上之法豈容思議。皆是一真法界。不得言自心感見。亦不得言心佛和合。以佛地中離自離他離和合故。是故入此門者莫同凡夫情見分別計度。如清凉云。阿彌陀佛即本師盧舍那。猶屬情量。何以故。十方世界惟一智境。無別佛故。

> Ci’en said that ancient masters classified scriptures and treatises into four schools. The fourth is the School of Revealing Reality, which includes the Nirvana Sutra, the Lotus Sutra, and the Avatamsaka Sutra. These reveal the true meaning of the Middle Way, guiding beings to abandon the phantom city and return to the treasure house. Thus, the Amitabha Sutra belongs to this fourth school. He also said that based on these teachings, there are eight schools: the first is the School of Both Self and Phenomena Existing—this is actually an externalist view, so listing it among the orthodox schools is puzzling. The eighth is the School of Ultimate Principle and Perfect Reality, which includes the Avatamsaka Sutra and the Amitabha Sutra. Zen Master Zhenxie Liao and others used the metaphor of Indra’s net of a thousand jewels to illustrate the perfect and all-encompassing meaning of the Pure Land. This is recorded in many texts. Recently, some have compared the Avatamsaka Sutra to the Amitabha Sutra, saying that the former perfectly includes the latter, while the latter only partially contains the former. But the perfect meaning has no partiality: just as the moon is reflected in every river—each river has the full moon, even a bottle or a puddle shows the full moon, with no partial moon—and just as the wind is in every tree—each tree has the full wind, even a single leaf or blade of grass has the full wind, with no partial wind—so if the perfect were partial, it would be fragmented; if the partial were not whole, the perfect would not be universal. Partiality and wholeness contradict each other, undermining the perfect meaning. Now, based on the ultimate perfection of the Pure Land tradition, I will explain five aspects: \*\*1. The Mutual Inclusion of Realms:\*\* All Buddha-realms, both reward and transformation lands, interpenetrate fully, each containing the others without obstruction. If one thinks they do not interpenetrate, that is a conditioned view, not reality. For example, in a room containing space, where there are people, animals, ghosts, insects, tables, bottles, and shelves—all are established dependent on space. When space is attributed to a person, then the space supporting the ghosts, animals, insects, tables, bottles, and shelves is all absorbed into the person. When space is attributed to an animal, then the space supporting the people, ghosts, insects, tables, bottles, and shelves is all absorbed into the animal. Likewise for ghosts, insects, tables, bottles, and shelves—each one is the same. They intermingle without mixing, separate yet not divided; they neither enter nor fail to enter. Thus the sutra says, "The lands are pure and radiant, incomparably vast, shining through countless, inconceivable worlds, like images reflected in a bright mirror." Know that all pure and impure lands interweave with light, like a thousand lamps in one room. \*\*2. The Simultaneity of Past, Present, and Future:\*\* Sentient beings, due to conditioned views, cling to concepts of time, such as past and future. In ultimate reality, time itself is unobtainable. Why? If one thinks darkness and light are time, these are merely karmic appearances, like seeing floaters due to an eye disease—not fixed. If one thinks youth and age are time, these are illusory forms, like wind trapped in a tattered net—not fixed. How then can we find true meaning in them? Now I will use the interpenetration of duration to clarify time: - \*Brief within long:\* Someone dozes off and dreams of traveling through cities and villages, meeting old friends, laughing and crying clearly, experiencing months of events. Upon waking, they ask how long it was—only a few thousand coins’ worth of time. They wonder, "I only dozed briefly—how could I experience so much?" They remember it clearly, not due to illness or intoxication, but can never solve the puzzle. - \*Long within brief:\* Someone suddenly dies and after a few days revives, telling others, "A demon outside the door grabbed me and tried to eat me; I tore my sleeve to escape." The family says, "We have burned dozens of silver candles for you." The person exclaims, "I just pulled my arm outside the door—how could days have passed?" Using these two analogies to compare, ultimately there is no way to obtain past, present, and future. Thus the sutra says, "Observing the distant past is like today." And, "In a moment, one serves all Buddhas and traverses the ten directions." This is called the non-interruption of the three times—because time itself is unobtainable. \*\*3. The Attainment of Buddhahood by Insentient Things:\*\* In the provisional teachings, only sentient beings have buddha-nature; insentient things like plants and the material world cannot attain enlightenment or turn the Dharma wheel. This is a stubborn, biased view: attributing existence to the mind and non-existence to matter, without realizing that all phenomena abide in the Dharma-nature. Why? Because the mind is itself form; it is an empty faculty; it pervades past, present, and future; it is insentient. Since nothing exists, all is non-existent; blue and yellow are the mind; wind in the pines and valley echoes are the mind; grass, trees, bricks, and stones are the mind; they are sentient—since existence is all-pervasive, all exists. Thus, the mind can be spoken of as self, and likewise as object—one should not say who has and who lacks. Even flesh, blood, sinew, and bone have no consciousness—are they sentient or not? In a dream, seeing mountains, water, trees, and stones are also insentient—are they included in perception or not? In this, there is no "self" or "non-self," so how can one cling to sentient or insentient? Thus the sutra describes the bodhi tree and jewel trees that purify the senses, and the wind in the branches and water sounds that proclaim the wonderful Dharma. No single thing is not the Buddha’s body; no single thing does not turn the Dharma wheel. This is beyond the ignorant knowledge of conditioned views. \*\*4. The Non-Obstruction of Environment and Body:\*\* The environment is the material world; the body is the physical self. Ordinary beings cling to distinctions of environment and body, but this is not real. Why? If one says space is the environment, then when a person opens their mouth, space enters; even pores, bones, and organs contain space—is it environment or body? If one says earth, water, fire, and wind are the environment, then saliva becomes water in a vessel; hair becomes earth; two hands rubbing become fire; breath becomes wind—are these environment or body? Thus the sutra speaks of countless jewel flowers, each flower emitting thirty-six billion hundred thousand rays of light, each ray revealing thirty-six billion hundred thousand Buddhas, universally teaching the Dharma in the ten directions. Through the Buddha’s power, jewel flowers appear; through the jewel flowers, Buddhas appear. Therefore, know that each atom is the Buddha’s body, and every atom is thus; no body is not a Buddha-land, and every body is thus. This is not the Buddha’s miraculous transformation—it is solely the wisdom of the one true Dharma-realm that constitutes environment and body. \*\*5. The All-Pervading, Unmoving Nature:\*\* Ordinary beings mistakenly think the Buddha’s body comes and goes, but in truth, the Buddha’s body neither comes nor goes, nor does it not come or not go. For example, a bird flying through the sky covers a thousand miles in a day—the sky does not move with the bird, and the bird never leaves the sky. Thus the sutra says, "Amitabha Buddha always abides in the West," and also, "He reaches the place of all practitioners." In the Nirvana Sutra, the Buddha said: "In Varanasi, there was an upasika who cut flesh from her thigh to give to a sick monk. Suffering from the wound, she cried out, ‘Namo Buddha, Namo Buddha.’ I heard her voice from Shravasti and felt great compassion. She then saw me come with medicine and apply it to her wound, healing it completely. I then taught her various teachings; she rejoiced and gave rise to bodhicitta. In truth, I did not go to Varanasi to apply medicine to her wound—the power of the root of compassion made her see this. Devadatta, suffering from a headache and swollen belly after drinking too much ghee, called out, ‘Namo Buddha, Namo Buddha.’ I heard him from Ujjayini and felt compassion. He then saw me come, give him salted water and massage him, and he recovered. In truth, I did not go to Devadatta’s place—the power of compassion made him see this. In Kosala, there were five hundred bandits whose eyes were gouged out by the king and who were cast into a dark forest, suffering greatly. They wept and cried, ‘Namo Buddha, Namo Buddha.’ I heard them from Jetavana and felt compassion. Then a cool wind brought various herbs from Mount Fragrance to fill their eye sockets, and they regained sight. Opening their eyes, they saw the Tathagata standing before them, teaching the Dharma. Hearing it, they gave rise to bodhicitta. In truth, I did not create wind or bring herbs—the power of compassion made them see this." Such phenomena are beyond conceptual thought. All arise from the one true Dharma-realm. One cannot say it is merely the mind’s perception or the union of mind and Buddha, because in the Buddha’s realm, self, other, and union are all transcended. Thus, those who enter this gate should not cling to ordinary views and discriminations. As Qingliang said, "Amitabha Buddha is identical with the original teacher Vairocana," but even this is still a conditioned conception. Why? Because the ten directions are one single realm of wisdom, with no other Buddha.

奇問。慈善根力者。法性無人我。眾生受苦。皆如來性中境相耶。答。此說止得正因佛性。正因寧獨如來。眾生亦爾。教中言。十地以上菩薩。一呼其名即蒙利益。以分別業盡故。杜順和尚一履懸門。十年無人竊去。自云多生不作盜業。宋鄭槖駝者人一見其面輒得禍近。時某妃子貧甚。凡手所觸物尋即廢去。不能自存。非多生業力之故歟。佛善根力。合得如是報。

> <note>An unusual question arises: Surely the power of loving-kindness and good roots means that the true nature of reality has no self or other. So when sentient beings suffer, is that just an illusory appearance within the nature of the Tathāgata (the Thus-Come One)?</note> Answer: This explanation only addresses the principle of the "direct cause" of Buddha-nature. How could the direct cause belong exclusively to the Tathāgata? It belongs to sentient beings as well. The scriptures tell us that once bodhisattvas reach the tenth ground (a high stage of spiritual development), merely having their name spoken brings benefits, because their karmic entanglements (the effects of past actions) have been purified. Consider Master Du Shun, who hung a pair of sandals outside his door—yet for ten years, no one stole them. He explained that this was because he himself had not committed the karma of stealing for many lifetimes. In the Song Dynasty, there was a man nicknamed "Camel Zheng." Anyone who saw his face would immediately be cursed with misfortune. More recently, there was a poor imperial concubine: anything her hand touched would soon become useless, leaving her unable to sustain herself. Can these not be attributed to the power of karma built up over many lifetimes? The Tathāgata's power of good roots simply manifests the corresponding karmic results.