---
title: "淨土十要 · 一即相即心門"
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/cmcxvu7610qn4ky04fyvkxxsk"
---

### 一即相即心門者

> One Mark, One Mind Gate

淨土境觀要門曰。心包太虗。量周沙界。是故極樂國土寶樹寶地寶池。彌陀海眾正報之身三十二相等。皆我心本具。皆我心造作。不從他得。不向外來。了此方可論即心觀佛。觀經。諸佛如來是法界身。入一切眾生心想中。天台作二釋。一約感應道交釋。二約解入相應釋。若無初釋則觀非觀佛。若無次釋則心外有佛。至釋是心作佛。是心是佛。從修觀邊為心作。從本具邊為心是。又曰。觀心觀佛皆屬妄境。意在了妄即真。不須破妄顯真。故荊溪云。唯心之言豈惟真心。煩惱心徧。不知煩惱心徧安知生死色徧。色何以徧。色即心故。若爾。不須攝佛歸心方名約心。觀佛如此。非但深得佛意。亦乃逈出常情。宗鏡錄曰。自心徧一切處。若見他佛即是自佛。不壞自他之境。惟是一心。眾生如像上之模。若除模。既見自佛亦見他佛。何者。見他佛即是自佛。以自鑄出故。亦不壞他佛。以於彼本質上變起他佛之形。是自相分故。又曰。自心感現佛身來迎。佛身常寂無有去來。眾生識心託本佛功德勝力。有來有去。如面鏡像。似夢施為。鏡中之形非內非外。夢裏之質非有非無。但是自心。非關佛化。故知淨業純熟目睹佛身。惡果將成心現地獄。如福德執礫成金。貧人變金成礫。礫非金而金現。金非礫而礫生。金生但是心生。礫現唯從心現。轉變是我。金礫何從。正法念處經。善巧畵師取種種彩色。取白作白。取赤作赤。取黃作黃。取鴿作鴿。取黑作黑。心業畵師緣白取白於天人成白色。欲等漏垢所不染汙。取赤彩色於天人作赤色。所謂愛聲味觸香色。取黃彩色於畜生道作黃色。遞互飲血噉肉貪欲嗔癡更相害故。取鴿彩色攀緣觀察。於餓鬼道作鴿色。身猶火燒林樹饑渴所惱種種苦逼。取黑彩色於地獄作黑色。以黑業故有黑鐵壁被燃被縛得黑色身。乃至心業畵師善治禪彩攀緣明淨。如彼畵師善治彩色畵作好色。皆是自心非他所作。心業畵師以純淨色畵作淨土亦復如是。般舟三昧。菩薩得是三昧。便於是間坐見阿彌陀佛。如毗耶有婬女名婆利。舍衛婬女名曼那。王舍婬女名槃那。有三人各聞。晝夜專念心著不捨。夢與從事。覺已心念。彼不來我不往而事得辦。一切法皆如是耶。往告䟦陀惒菩薩。答言。諸法實爾。皆從念生。如是種種為三人說。得不退轉地。菩薩於是間聞阿彌陀佛。數數念。用是念故見阿彌陀佛。如人念鄉里。夢歸故鄉。見家室親屬共語。覺為知識說之。菩薩如所向方聞佛名。常念所向方。欲見佛。菩薩一切見。如比丘觀死人骨著前。有觀青時。觀白時。觀赤時。觀黑時。其骨無持來者。亦無骨。亦無所從來。是意所作。菩薩如是。欲見何方佛即見。持佛威神力。持佛三昧力。持佛功德力。用是三事得見佛。如年少人端正姝好。以淨器盛好麻油及淨水。或新磨鏡。或無瑕水精自照。以明淨故自見其影。影不從中出。不從外入。菩薩以善清淨心隨意即見諸佛。見已歡喜。作是念。佛從何來。我身不去。即時便知佛無所從來。我亦無所去。復作是念。三界所有皆心所作。何以故。隨心所念悉皆得見。以心見佛。以心作佛。心即是佛。心即我身。心不自知亦不自見。若取心相悉皆無智。心亦虗誑從無明出。因是心相即入諸法實相。當知心外見佛即成魔境。以心外無一法可得故以心性無外故。以一切十方三世諸法皆不在心外故。若達心外無法則魔界即佛界。以一如無二如故。

> The Essential Gate to the Pure Land Contemplation states: The mind encompasses the vast void, and its measure extends to all worlds like grains of sand. Therefore, the jeweled trees, jeweled ground, and jeweled ponds of the Land of Ultimate Bliss, as well as Amitabha’s ocean-like assembly of beings with their thirty-two marks, are all inherently present in my mind and created by my mind. They are not obtained from elsewhere, nor do they come from outside. Only by understanding this can one speak of "contemplating the Buddha with the mind." The Contemplation Sutra says: "All Buddhas and Tathagatas are the Dharma-body, entering into the thoughts of all sentient beings." Tiantai master explained this in two ways: first, as the interpenetration of spiritual influence and response; second, as the correspondence of understanding and entry. Without the first explanation, contemplation would not be contemplation of the Buddha. Without the second, there would be a Buddha outside the mind. Regarding the phrase "the mind makes the Buddha, the mind is the Buddha," from the side of cultivation and contemplation, it is "the mind makes"; from the side of inherent nature, it is "the mind is." It further says: Contemplating the mind and contemplating the Buddha both belong to the realm of delusion. The meaning lies in recognizing that delusion itself is reality, without needing to destroy delusion to reveal reality. Thus, Jingxi said: "When we speak of 'only mind,' does it refer only to the true mind? The afflictive mind is all-pervasive. If one does not understand that the afflictive mind is all-pervasive, how can one know that the form of birth and death is all-pervasive? Why is form all-pervasive? Because form is mind." If this is so, we do not need to gather the Buddha back into the mind to speak of contemplating the mind. Contemplating the Buddha in this way not only deeply accords with the Buddha’s intention but also transcends common understanding. The Record of the Mirror of the Source says: "One's own mind pervades all places. If you see another Buddha, that is your own Buddha. Without destroying the realms of self and other, they are but one mind. Sentient beings are like the mold for an image. If you remove the mold, you see both your own Buddha and other Buddhas. Why? Seeing another Buddha is your own Buddha, because it is cast from yourself. Yet it does not destroy the other Buddha, because upon that original basis, the form of the other Buddha arises as your own mental image." It also says: "One's own mind inspires the appearance of the Buddha's body coming to welcome. The Buddha's body is always still, without coming or going. Sentient beings' consciousness, relying on the Buddha's power of merit and virtue, experiences coming and going. It is like a face reflected in a mirror, or actions in a dream. The form in the mirror is neither inside nor outside. The substance in a dream is neither existent nor non-existent. It is only one's own mind, not the Buddha’s transformation. Thus, know that when pure karma is mature, one sees the Buddha’s body; when evil fruits are about to manifest, the mind manifests hell. Just as a person of merit turns gravel into gold, and a poor person turns gold into gravel. Gravel is not gold, yet gold appears; gold is not gravel, yet gravel arises. The arising of gold is merely the arising of mind; the appearance of gravel is only the manifestation of mind. The transformation lies in me; what basis do gold and gravel have?" The Sutra of the Correct Dharma says: "A skillful painter takes various colors. Taking white, he paints white; taking red, he paints red; taking yellow, he paints yellow; taking gray, he paints gray; taking black, he paints black. The mind-painter, conditionally taking white, paints white in the realm of humans and gods, unstained by the defilements of desire. Taking the color red, he paints red in the realm of humans and gods—that is, attachment to sounds, tastes, touches, and forms. Taking the color yellow, he paints yellow in the animal realm, where beings mutually harm each other through drinking blood, eating flesh, greed, anger, and ignorance. Taking the gray color, he observes and paints gray in the realm of hungry ghosts, with bodies burning like forests, tormented by hunger and thirst. Taking the black color, he paints black in the hell realm. Due to black karma, there are black iron walls, burning and bondage, and black bodies. Even the mind-painter, skillfully refining the colors of meditation, paints with clarity and purity. Just as a skilled painter uses pure colors to create a beautiful painting, it is all from one's own mind, not from others. The mind-painter, with pure colors, paints the Pure Land in the same way." The Pratyutpanna Samadhi says: "A bodhisattva who attains this samadhi sits here and sees Amitabha Buddha. For example, in Vaisali there was a courtesan named Bari; in Shravasti, one named Manna; in Rajagriha, one named Panna. Three men each heard of them, and day and night focused their minds, attached without pause. In dreams, they engaged with them. After waking, they thought: 'She did not come, I did not go, yet the affair was accomplished. Is it the same with all dharmas?' They went to tell Bodhisattva Bhadrapala. He replied: 'All dharmas are truly like this; they arise from thought.' In this way, he taught the three men, and they attained the stage of non-retrogression. A bodhisattva, hearing of Amitabha Buddha here, repeatedly thinks of him. Because of this thinking, he sees Amitabha Buddha. It is like a person thinking of their hometown, dreaming of returning home, seeing family and relatives, and talking with them. After waking, he tells his friends. A bodhisattva, hearing the name of a Buddha in a certain direction, constantly thinks of that direction, wishing to see the Buddha. The bodhisattva sees all. Just as a monk places a skeleton before him—sometimes contemplating blue, sometimes white, sometimes red, sometimes black. The bones were not brought there, nor do they come from anywhere; they are made by the mind. In the same way, a bodhisattva sees whichever Buddha they wish to see, through the Buddha’s spiritual power, the power of samadhi, and the power of merit. These three factors enable one to see the Buddha. For example, a beautiful young person, using a clean vessel filled with fine oil, clean water, a newly polished mirror, or a flawless crystal, looks at themselves. Because of clarity and purity, they see their own reflection. The reflection does not come from inside nor enter from outside. A bodhisattva, with a pure and clear mind, sees the Buddhas at will. Seeing them, he rejoices and thinks: 'Where does the Buddha come from? I do not go anywhere.' Then he immediately knows that the Buddha comes from nowhere, and he himself goes nowhere. He further thinks: 'All in the three realms is made by the mind. Why? Whatever one thinks, one can see. With the mind, one sees the Buddha; with the mind, one makes the Buddha. The mind is the Buddha; the mind is this body. The mind does not know itself, nor does it see itself. If one grasps at the characteristics of the mind, all is without wisdom. The mind is also illusory, arising from ignorance. Based on this mind-characteristic, one enters the true nature of all dharmas. Know that seeing a Buddha outside the mind becomes a demonic realm, because not a single dharma can be obtained outside the mind." <note>Because the nature of mind has no outside. Because all dharmas of the ten directions and three times are not outside the mind. If one realizes that nothing exists outside the mind, then the demonic realm is the Buddha realm, for the Suchness is one and non-dual.</note>