---
title: "淨土十要 · 四離即離非門"
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/cmcxvu7610qn7ky04qve6hka0"
---

### 四離即離非門者

> Four Separations: Separation from Non-Door

永明謂。若言內力是自性。若言他力成他性。若云機感相投是共性。若云非因非緣即無因性。皆滯閡執。未入圓成。當知佛力難思。玄通罕測。如阿迦叔樹。女人摩觸花為之出。是樹無覺觸非無覺觸。菩薩摩訶薩不思議念觸亦如是。如象齒因雷生花。是齒無聞。花云何生。若雷能生花。諸物應有。菩薩摩訶薩不思議聲塵亦如是。如勇士疑石為虎。箭至沒鏃。箭非尅石。石非受矢。菩薩摩訶薩不思議精進亦如是。如人宿空舍。有鬼擔死人來。復一鬼爭之。鬼言此中有人。問是誰擔來。人言前鬼擔來。後鬼大瞋。捉此人手󳫠斷。前鬼取死人臂附之。如是臂脚頭脅舉身皆易。二鬼共食拭口而去。其人思惟。我身被鬼食盡。此身盡是他肉。一切時作他身想。五欲亦不貪。是他身不應供養。妻子亦不染。是他身不應有染。種種苦辱皆順受。是他身無復憍慢。後忽自計。若是他不應有我。若非他他身現在。是中非他非非他。非我非非我。我亦不可得。他亦不可得。從本已來恒自如是。即知一切法是我非我皆為妄計。菩薩摩訶薩不思議觀力見佛自他亦如是。如貧人商丘開信富者。言入火不燒。入水不溺。投高不折。隨諸誑語皆得實寶物。而貧人無他術。故菩薩摩訶薩不思議貪獲佛寶王亦如是。如空谷隨聲發響。此響不從空。不從谷。不從聲來。從空來。空應有響。從谷來。應時時響。從聲來。呼平地此響亦傳。乃至非和合來。非因緣來。非自然來。菩薩摩訶薩不思議聲相非來非去亦如是。如幻人幻長者所愛馬入瓶中。瓶不加大而馬拂尾如常。長者為設食。馬繫柱如故。菩薩摩訶薩不思議幻法變現佛剎亦如是。如阿宅迦藥一兩。變千兩銅成真金。非千兩銅能變此藥。菩薩摩訶薩不思議丹點薉成淨亦如是。如安繕那藥塗目。行人中人所不見。菩薩摩訶薩不思議藥力於念念生中得無生身亦如是。如無能勝香塗鼓。發聲一切敵軍皆退散。又轉輪王有香名海藏。若燒一丸。王及四軍皆騰虗空。菩薩摩訶薩不思議正念香伏魔軍越三界亦如是。當知念佛三昧不可思議。如普賢毛孔。摩耶夫人腹。淨明丈室具足優婆夷小器。何以故。一切法皆不可思議故。若有毛頭許可思議者即非法界性海。如上言心言境。有相無相。皆入此不思議解脫。即知一切分別念佛皆為戲論。

> Yongming says: If we say inner power is inherent nature, or that other power constitutes an external nature, or that the meeting of potential and response is a shared nature, or that "no cause, no condition" means a nature without causality — all these views are stuck in rigid attachment and have not entered perfect fulfillment. You should know that the Buddha’s power is inconceivable, its mysterious penetration beyond measuring. It is like the Akashaka tree: when a woman touches it, flowers emerge. The tree has no sensation, yet it is not without sensation. The inconceivable mindful touch of a great bodhisattva is just the same. It is like an elephant’s tusk that sprouts flowers because of thunder. The tusk does not hear; how then do flowers grow? If thunder could make flowers grow on a tusk, everything else should also bloom. The inconceivable sound realm of a great bodhisattva is just the same. It is like a warrior who mistakes a rock for a tiger and shoots an arrow so deeply that the arrowhead is buried in the rock. The arrow was not meant to pierce stone, nor was the stone meant to receive the arrow. The inconceivable diligence of a great bodhisattva is just the same. It is like a person staying overnight in an empty house. A ghost arrives carrying a corpse, and then another ghost comes to claim it. The second ghost says, "There is a witness here," and asks, "Who brought this corpse?" The person says, "The first ghost brought it." The second ghost, enraged, grabs the person’s hand and tears it off. The first ghost then attaches the dead person’s arm to replace it. In this way, arm after arm, leg, head, ribs — the entire body is replaced. The two ghosts then eat the leftover bits, wipe their mouths, and leave. The person reflects: "My body has been completely eaten by ghosts. Now this body is made entirely of another’s flesh." From then on, at all times, he thinks of himself as another’s body. He no longer craves the five desires, knowing "This is another’s body, not meant for my enjoyment." He is no longer attached to his wife and children, knowing "This is another’s body, not for my clinging." He accepts all kinds of suffering and humiliation willingly, without any arrogance, thinking "This is another’s body." Later, it suddenly occurs to him: "If it is ‘another,’ it should not have an ‘I.’ If it is not ‘another,’ then this ‘other body’ still exists here. So it is neither ‘other’ nor ‘not other,’ neither ‘self’ nor ‘not self.’ ‘Self’ is not to be found, and ‘other’ is not to be found either. From the very beginning, it has always been like this." He then realizes that all phenomena — whether considered "self" or "not self" — are merely false concepts. The inconceivable power of a great bodhisattva’s contemplation to see the Buddha as both self and other is just the same. It is like a poor man named Shangqiuxin who trusts a rich man’s claim that he can enter fire without being burned, enter water without drowning, fall from a height without injury, and who thus obtains real treasures by following all those deceptive words — yet the poor man had no special technique. The inconceivable "greed" of a great bodhisattva, which thus obtains the jewel-king of Buddhahood, is just the same. It is like an echo in an empty valley that responds to sound. This echo does not come from the valley, from the empty space, nor from the sound itself. If it came from empty space, then space would always have an echo. If it came from the valley, the valley would echo at all times. If it came from the sound, then calling out on flat ground would also produce an echo. It does not arise from combination, from conditions, or from nature alone. The inconceivable sound quality of a great bodhisattva, neither coming nor going, is just the same. It is like a magician who conjures a horse beloved by an elder and makes it enter a bottle. The bottle does not enlarge, yet the horse swishes its tail as usual. The elder then prepares a meal, and the horse is tied to the post as before. The inconceivable magical power of a great bodhisattva to manifest Buddha-lands is just the same. It is like one ounce of the herb Ajaka, which can transform a thousand ounces of copper into pure gold. It is not that the thousand ounces of copper can transform the herb. The inconceivable elixir of a great bodhisattva that turns defilement into purity is just the same. It is like applying the ointment Anjana to the eyes: a person walking among a crowd becomes invisible to others. The inconceivable power of a great bodhisattva’s medicine, which attains the birthless body in the midst of successive births, is just the same. It is like the drum coated with the fragrance "Invincible": when it sounds, all enemy armies retreat and disperse. Also, the wheel-turning king possesses a fragrance called "Oceanic Treasury." When one pellet of it is burned, the king and his fourfold army all rise into the sky. The inconceivable fragrance of right mindfulness in a great bodhisattva, which subdues the armies of Mara and transcends the three realms, is just the same. Know therefore that the samadhi of mindful Buddhas is inconceivable. It is like Samantabhadra’s pores, Lady Maya’s womb, the pure and bright ten-foot room, or the small vessel of the fully-capable laywoman. Why? Because all phenomena are inherently inconceivable. If there is even a hair-tip of space where something is considered "conceivable," then it is not the Dharmadhatu nature-ocean. As for the above teachings on mind and objects, form and formlessness — all enter this inconceivable liberation. Then know that all discriminative practices of mindful Buddhas are merely frivolous talk.