---
title: "淨土十要 · 二即心即相門"
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/cmcxvu7610qn5ky04ibx3r4o0"
---

### 二即心即相門者

> Gate of Mind and Form as One

謂諸法畢竟空故有諸法。若諸法有決定性則一切不立。般若經。諸法不空。無道無果。法句經。菩薩於畢竟空中熾然建立。華嚴經。菩薩摩訶薩了達身及眾生本來寂滅。而勤修福智無有厭足。於諸境界永離貪欲。而常樂瞻奉諸佛色。知佛國土皆如虗空。而常莊嚴佛剎。以是義故菩薩樂修。淨土羣疑論。問。佛土皆空。眾生如第五大。何得取著有相。捨此生彼。答。佛說法不離二諦。成就一切法而離諸法相。成就一切者。世諦諸法也。離諸法者。第一義諦無相也。雖知諸佛國及與眾生空。常修淨土行。教化諸羣生。汝但見圓成實教破徧計所執畢竟空無。而不信依他起性因緣之教。即是不信因果。說諸法斷滅為邪見外道。十疑論。不生不滅者於生緣中諸法和合不守自性。求於生體亦不可得。此生生時無所從來。故名不生。諸法散時不守自性。此散滅時去無所至。故言不滅。非因緣生滅外別有不生不滅。亦非不求生淨土喚作無生。偈云。因緣所生法。我說即是空。亦名為假名。亦名中道義。又。諸法不自生。亦不從他生。不共不無因。是故說無生。智者熾然求生淨土。達生體不可得即真無生。此謂心淨故佛土淨。愚者為生所縛。聞生即作生解。聞無生即作無生解。不知生即無生無生即生。不達此理橫相是非。瞋他求生淨土。幾許誣哉。長蘆曰。以生為生者常見也。以無生為無生者斷見也。生而無生無生生者第一義諦也。永明曰。即相之性。用不離體。即性之相。體不離用。讚性即是護相。毀相祗是毀性。天如曰。性能現相。無生即生。相由性現。生即無生。是則無聲聲中風枝水響。非色色裏寶樹欄干。豈同灰飛煙滅之頑空與撥無因果之魔屬哉。

> Because all phenomena are ultimately empty, they can exist. If phenomena had fixed, unchanging natures, nothing could be established. The \*Heart Sutra\* says: "When phenomena are not empty, there is no path and no fruit." The \*Dhammapada\* states: "A bodhisattva builds brilliantly within ultimate emptiness." The \*Avatamsaka Sutra\* says: "The great bodhisattva thoroughly understands that the body and all beings are originally quiescent, yet tirelessly cultivates merit and wisdom. They forever transcend desire in all realms, yet constantly delight in beholding the forms of all Buddhas. They know that Buddha lands are all like space, yet continually adorn them. For this reason, a bodhisattva joyfully practices." \*Questions About the Pure Land\* asks: "Buddha lands are empty, and beings are like a fifth great element. How can one cling to having characteristics, discard this and be reborn there?" The answer: "The Buddha's teachings never depart from the two truths: establishing all phenomena while being free from their characteristics. 'Establishing all' is the conventional truth; 'being free from phenomena' is the ultimate truth, which is signless. Though you know that all Buddha lands and beings are empty, you constantly cultivate pure land practices and teach all beings. But you only see that the complete and perfect teaching refutes the imagined nature as ultimately empty and nonexistent, without believing in the teaching of dependent origination. This is disbelief in cause and effect, and declaring that all phenomena are annihilated is the view of heretics." \*Ten Doubts About the Pure Land\* says: "Non-arising and non-ceasing are when, during arising, conditions and phenomena come together but do not preserve their own nature. Seeking the nature of arising is also impossible. When this arising occurs, it comes from nowhere—thus it is called non-arising. When phenomena disperse, they do not preserve their own nature. When this dispersal and cessation occurs, it goes nowhere—thus it is called non-ceasing. It is not that there is some separate non-arising and non-ceasing apart from the arising and ceasing of conditions. Nor is not seeking rebirth in the pure land called non-arising. A verse says: 'Phenomena arising from conditions, I declare to be empty. They are also called provisional names, and also called the Middle Way.' Furthermore: 'Phenomena do not arise from themselves, nor from others, not from both, nor without cause—thus they are said to be non-arising.' The wise one earnestly seeks rebirth in the pure land, realizing that the nature of rebirth is ungraspable—this is true non-arising. This is called: 'When the mind is pure, the Buddha land is pure.' The fool is bound by birth; hearing 'birth,' they interpret it as birth; hearing 'non-birth,' they interpret it as non-birth. They do not understand that birth is non-birth and non-birth is birth. Not comprehending this truth, they argue about right and wrong, angrily criticizing those who seek rebirth in the pure land. What a great slander!" Changlu says: "Taking birth as birth is the view of permanence. Taking non-birth as non-birth is the view of annihilation. Birth as non-birth and non-birth as birth is the ultimate truth." Yongming says: "Characteristics coinciding with essence—function does not leave substance. Essence coinciding with characteristics—substance does not leave function. Praising essence is protecting characteristics; destroying characteristics is just destroying essence." Tianru says: "Essence can manifest characteristics—non-birth is birth. Characteristics are manifested by essence—birth is non-birth. Thus, in soundless sound, there are wind-blown branches and water sounds; in formless color, there are jewel trees and railings. How could this be equated with the emptiness of ash flying and smoke vanishing, or the demonic followers who deny cause and effect?"