---
title: "淨土十要 · 三非心非相門"
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/cmcxvu7610qn6ky04toxm3klq"
---

### 三非心非相門者

> Three Non-Mind, Non-Form Gate

婆沙論。新發意菩薩念實相佛。得上勢力。不貪著色身。法身亦不著。善知一切法。永寂如虗空。實性論。佛非可見法。眼識不得見。法非可說事。非耳識所聞。僧名無為。不可身心供養禮拜讚歎。摩訶般若經。菩薩摩訶薩念佛。不以色受想行識念。以諸法自性空故。不應以三十二相．八十隨形好念。不應以戒．定．慧．解脫．解脫知見念。不應以十力．四無所畏．四無礙智．十八不共法而念。是諸法自性空故。自性空則無所念。無所念是為念佛。智度論。於過去諸佛取相分別回向。不名回向。有相是一邊。無相是一邊。離是二邊行中道。是諸佛實相。若不取相數回向。是為不顛倒。佛藏經。以是畢竟空無所有法念佛。念佛者離諸想。諸想不生。心無分別。無名字。無障礙。無欲無得。不起覺觀。隨所念起一切諸想皆是邪見。隨無所有。無覺無觀無生無滅。通達是者名為念佛。如是念中無貪無著無逆無順無名無想。舍利弗。無想無語乃名念佛。是中乃至無微細小念。何況麤身口意業。無身口意業處。無取無攝。無諍無訟。無念無分別。空寂無性。滅諸覺觀。是名念佛。若人成就如是念者。欲轉四天下地隨意能轉。亦能降伏百千億魔。況弊無明從虗誑緣起。無決定相。是法如是。無想無戲論。無生無滅。不可說不可分別。無暗無明。魔若魔民所不能測。但以世俗言說有所教化而作是言。汝念佛時莫取小想。莫生戲論。莫有分別。何以故。是法皆空。無有體性。不可念。一相所謂無相。是名真實念佛。又止觀明念佛三昧。佛不用心得。不用身得。不用心得。佛色。不用色得佛心。心者佛無心。色者佛無色。故不用色心得三菩提。佛色已盡乃至識已盡。佛所說盡者。癡人不知。智者曉了。不用身口得佛。不用智慧得佛。何故。智慧索不可得。自索我了不可得。亦無所見。一切法本無所有。壞本絕本。如是念者。名實相念佛門。亦名絕待門。

> Commentary on the Sarvāstivāda Treatise: A novice bodhisattva who contemplates the true nature of reality of the Buddha gains great strength. They do not cling to the physical body, nor do they cling to the Dharmakaya. They fully understand that all phenomena are eternally still like empty space. Commentary on the Ratnagotravibhāga: The Buddha is not a visible object; the eye consciousness cannot see him. The Dharma is not a speakable thing; the ear consciousness cannot hear it. The Sangha is unconditioned; it cannot be venerated, offered to, praised, or bowed to with body or mind. Mahāprajñāpāramitā Sūtra: The great bodhisattva, when recollecting the Buddha, does not recollect through form, feeling, perception, mental formations, or consciousness. Because the intrinsic nature of all dharmas is empty, one should not recollect through the thirty-two marks or the eighty secondary characteristics. One should not recollect through morality, concentration, wisdom, liberation, or the knowledge and vision of liberation. One should not recollect through the ten powers, the four kinds of fearlessness, the four unobstructed knowledges, or the eighteen unique qualities of a Buddha. Because the intrinsic nature of all these dharmas is empty, what is intrinsically empty has nothing to recollect. Having nothing to recollect is what is meant by recollecting the Buddha. Commentary on the Mahāprajñāpāramitā Sūtra (Abhidharmakośa?): To grasp at past Buddhas with conceptual signs and then dedicate merit is not true dedication. Holding signs is one extreme; holding to signlessness is another. Walking the middle path beyond these two extremes is the true reality of all Buddhas. If you dedicate merit without grasping at signs, repeatedly, that is non-inverted dedication. Buddhagatāgama Sūtra: To recollect the Buddha through the reality of complete emptiness, presence, and non-possession: one who recollects the Buddha leaves behind all conceptual signs. No conceptual signs arise. The mind has no discrimination, no name, no obstruction, no desire, no attainment, and no arising of mental examination. Whatever concepts arise upon recollection are all false views. Following that which has nothing, no mental examination, no arising, no ceasing, and understanding this is called recollecting the Buddha. In this recollection, there is no greed, no clinging, no aversion, no compliance, no name, and no sign. Shariputra, no sign and no words is called recollecting the Buddha. In this, there is not even a subtle, tiny thought, let alone coarse actions of body, speech, or mind. The place of no body, speech, or mind actions: no grasping, no seizing, no contention, no debate, no thought, no discrimination. Empty, still, devoid of nature, extinguishing all mental examination. This is called recollecting the Buddha. If someone achieves such recollection, they can turn the entire continent of Jambudvīpa as they wish, and can also subdue hundreds of thousands of billions of demons. How much more so for the affliction of ignorance, which arises from false and deceptive causes and has no fixed nature? This Dharma is thus: without sign, without mental play, without arising, without ceasing, unspeakable, undifferentiable, without darkness, without light. Neither demons nor their followers can fathom it. Only through conventional worldly speech and teachings does one say, "When you recollect the Buddha, do not grasp at small signs, do not engage in mental play, do not discriminate." Why? Because all these dharmas are empty, without essence or nature. One cannot recollect them. They have a single mark, which is signlessness. This is called true recollection of the Buddha. The "Calming and Insight" (Śamatha-vipaśyanā) also explains the meditative absorption of recollecting the Buddha: The Buddha is not attained through the mind, not attained through the body. The mind is not used to attain the Buddha's form. The form is not used to attain the Buddha's mind. Mind: the Buddha has no mind. Form: the Buddha has no form. Therefore, one does not attain enlightenment through form or mind. The Buddha's form has ended, even his consciousness has ended. What the Buddha said has "ended" – fools do not understand, but the wise clearly know. One does not attain the Buddha through body or speech. One does not attain the Buddha through wisdom. Why? Wisdom cannot be found. Seeking myself, I cannot be found, nor can anything be seen. All dharmas are originally without any possession. They destroy the root and cut off the root. To recollect in this way is called the door of recollecting the Buddha in true reality, also called the door of absolute transcendence.