---
title: "淨土十要 · 五菩薩初發心時生如來家者"
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/cmcxvu7610qnjky04m7gdedyr"
---

### 五菩薩初發心時生如來家者

> Five Bodhisattvas Who, Upon First Arising of Bodhicitta, Are Born into the Tathagata’s Family.

頓示本智初心創發十住位即與佛同。如華嚴經。一類菩薩經百千億那由他劫行六波羅密。不生佛家。猶是假名菩薩。以雖見佛性。未彰智業。長者決疑論。從禪定顯得根本空智慧門。初生如來智慧之家。名住佛所住。以此見道。無古今中邊等見。歷五位鍊習氣。長慈悲。名修道。故言發心便成正覺。方可修道。如善財云。我已發菩提心。云何學菩薩行。修菩薩道。若不得正覺之體。諸行竝是無常。皆是人天有生死業報也。又云。經此發心相應。得以正智。於分段身修觀行。兼修善業。來生入變易身。以今生分段身是過去作業。今身以智修觀行業。來生得神通變化生也。宗鏡錄。初心成佛。非不具諸功德。如普莊嚴童子。一生聞善熏習。二生成解行。三生得入果海。同一緣起而此三生只在一念。如遠行到在初步。然初步之到非無後步。童子得入果海。非不久植善根。問。既久修。何言一念得耶。答。久修在三乘。教從三乘入一乘。即是一念始足。經云。初發心便成正覺。譬眾川入海。纔入一滴即稱周。大海無始無終。餘百川之極深。不及入大海之一滴。如三乘中修多劫。不及一乘之一念。又時劫不定。一念即無量劫。如十玄門時處無礙。又大乘明一念成佛有二。一會緣以入。實性無多少。故明一念成佛。二行行纔滿。取最後念為一念成佛。如人遠行以後步為到。若一乘明一念成佛者。如大乘取後一念成佛。即入一乘。以後即初。初念即是成。因果相即同時相應故。然一念成者。未具究竟。如人始出門。比久遊他土者。同在空中。遠近有別。是故十信．十住等五位各言成佛。而復辨其淺深。須善思之。若二大士言。即知禪門悟達之士不得廢一切行。銷磨無始結習也。夫居此濁惡。進一退萬。若不近佛。垢膩交集。行何由成。如善財初發心悟道時。德雲比丘教以憶念一切諸佛法門。及入彌勒閣後。普賢菩薩為發十大願王導生極樂。此一切如來入道榜樣。華嚴一真法界不同餘教。是經不信。即真闡提。雖使釋迦讚歎。普賢勸進。彌勒作證。亦未如何也已。

> \*\*Instant Revelation of Innate Wisdom: The First Awakening of the Beginner’s Mind and the Ten Abodes are Already One with Buddhahood\*\* As stated in the \*Avataṃsaka Sūtra\*, some bodhisattvas cultivate the six perfections for billions of eons without being born into the Buddha’s family. They are still bodhisattvas in name only. Although they see the Buddha-nature, they have not yet actualized the wisdom-function. Master Li, in his \*Commentary Resolving Doubts\*, explains: “From meditative absorption, one attains the gate of fundamental emptiness-wisdom. Being born for the first time into the wisdom-home of the Tathāgatas is called ‘dwelling where the Buddha dwells.’ In this seeing of the Way, there are no views of past, present, or future, center or periphery. Then one trains through the five stages to refine habitual tendencies and nurture compassion; this is called ‘cultivating the path.’ Thus it is said, ‘One who awakens the mind instantly achieves enlightenment,’ and only then can one cultivate the path. As Sudhana says: ‘I have awakened the bodhi-mind. How do I learn the bodhisattva conduct and cultivate the bodhisattva path?’ If one has not realized the essence of enlightenment, all practices remain impermanent and are merely human or celestial actions subject to birth and death and their karmic retributions. Furthermore, the text also states: ‘Through this awakening of the mind and its corresponding realization, one uses correct wisdom to cultivate contemplation within the body of conditioned reincarnation, while also cultivating virtuous actions. In the next life, one enters the body of transformation.’ The current body of conditioned reincarnation is the result of past karma. This present life uses wisdom to cultivate the practice of contemplation, and in the next life one attains the body of spiritual power and transformation.” \*The Record of the Mirror of the Dharma (Zongjing Lu)\* says: “The beginner’s achievement of Buddhahood is not lacking in all virtues. For example, the youth Universal Adornment, upon hearing the Dharma in one lifetime, developed understanding and practice in his second, and in his third life entered the ocean of fruition. These three lives are but a single thought-instant. Just as a long journey begins with a single step, yet that step does not negate the steps that follow. The youth’s entry into the ocean of fruition was not without long cultivation of good roots.” \*\*Question\*\*: “If it was long cultivation, how can it be said to be attained in a single thought?” \*\*Answer\*\*: “Long cultivation belongs to the Three Vehicles. When one enters the One Vehicle from the Three Vehicles, that is exactly the moment when a single thought becomes fully sufficient. The sutra says: ‘One who first awakens the mind instantly achieves enlightenment.’ It is like a hundred rivers entering the ocean. The very first drop that enters immediately reflects the entire ocean, which has neither beginning nor end. The deepest waters of all the hundred rivers cannot equal a single drop that has entered the ocean. Likewise, countless eons of cultivation in the Three Vehicles cannot equal a single thought-instant in the One Vehicle. Moreover, the periods of time (eons) are not fixed—a single thought-instant is immeasurable eons, just as the ten mysterious gates reveal the interpenetration of time and space. “In Mahāyāna, there are two meanings to ‘one thought-instant achieves Buddhahood.’ First, in merging with all conditions, the nature of reality is without quantity, so one thought-instant achieves Buddhahood. Second, when the path of practice is just complete, the last moment is taken as ‘one thought-instant achieves Buddhahood.’ Just as a person traveling far considers the final step as reaching the destination. In the One Vehicle’s teaching of ‘one thought-instant achieves Buddhahood,’ it is as Mahāyāna takes the last thought-instant as achieving Buddhahood—but when this enters the One Vehicle, the last is the first. The first thought-instant itself is the achievement. Cause and fruit are simultaneously present and mutually corresponding. However, in the stage of ‘one thought-instant achieves,’ one has not yet attained the ultimate. It is like a person who has just stepped out their door—when compared to someone who has long traveled to a foreign land, both are equally in space, but there is a great difference in nearness and farness. Therefore, in the five stages—ten faiths, ten abodes, and so on—each is said to ‘achieve Buddhahood,’ and yet distinctions of shallow and deep are explained. One must carefully ponder this. “These two great teachers thus indicate that those who have awakened through the Chan gate must not abandon all forms of practice. They must grind away beginningless habitual tendencies. Dwelling in this defiled evil world, one may advance one step but retreat ten thousand. If one does not draw close to a Buddha, afflictions and defilements will pile up. How could one’s practice ever succeed? When Sudhana first awakened the mind and realized the Way, the monk Cloud of Virtue taught him the Dharma-gate of recollecting all Buddhas. Later, after entering Maitreya’s tower, Samantabhadra Bodhisattva taught him to bring forth the ten great king-vows and to guide beings to rebirth in Sukhāvatī. This is the model for all Tathāgatas entering the path. The One True Dharma-realm of the \*Avataṃsaka Sūtra\* is not like other teachings. If one does not believe this sutra, they are a true \*icchantika\*. Even if the Buddha Śākyamuni were to praise them, Samantabhadra to encourage them, and Maitreya to bear witness, there is nothing that could be done.”