---
title: "淨土十要 · 六菩薩三祇行滿生十方世界利益一切眾生者"
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/cmcxvu7610qnkky0473jwztrd"
---

### 六菩薩三祇行滿生十方世界利益一切眾生者

> Chapter on the Six Bodhisattvas Who, After Three Countless Eons of Practice, Are Born in the Ten Directions to Benefit All Beings

菩薩功德成滿。自然有不思議業。能現十方利益眾生。馬鳴起信論。菩薩種性根等。發心等。所證等。無有超過之法。以一切菩薩皆經三阿僧祇劫故。龍樹智度論。釋迦從過去迦文至尸棄佛為初祇。從尸棄至然燈佛授記時為二祇。從然燈至毗婆尸佛為三祇。婆沙論。三阿僧祇劫修六度行。百劫種相好因。然後獲五分法身。唯識謂地前歷一僧祗。初地滿二僧祇。八地至等覺是三僧祇。然後獲究竟法身。難曰。合論不離一念歷阿僧祇。何得執定永劫乖第一義。答。長者但言三祇本空。時體不可得。非是無時。如人眼耳鼻舌身現在。說六根本無。不是廢却六根言無也。小兒見水中月。愛著欲取。智者教言。是可見不可捉。但破可取。不破可見。諸佛菩薩三世行業。雖一切不可得而非無行。且龍樹．馬鳴二大菩薩皆禪門傳衣之祖。豈肎自誑誑他誤賺後來。當知生死事大。非一知半行所能躐出。然三祇行。行非近佛不可。智度論。有菩薩利根心堅。未發心前久集無量福德智慧。得遇佛聞大乘法。發菩提心。即時行六波羅密。入菩薩位。得阿󳺎䟦致。所以者何。從佛聞法故。如遠行。或乘羊或乘馬或神通而去。羊車久久乃到。馬差速。乘神通者發意頃便到。彼菩薩亦如是。從佛聞法發菩提時即入菩薩位。有菩薩初雖心好。後雜諸惡。時時生念。我求佛道以諸功德迴向菩提。是人久久無量阿僧祇劫或至或不至。先世福德因緣薄而復鈍根心不堅固。如乘羊者。有人前世少有福德。利根發心漸漸行六波羅密。若三若十若百阿僧祇劫。得阿耨多羅三藐三菩提。如乘馬者。是知成佛以智行為根本。智行以近佛為所依。是故悟達之士決當求生淨土。如法修行免致退墮。俟忍力堅固。入世利生方為究竟佛果故。

> When the merit and wisdom of a Bodhisattva are perfected, they naturally manifest inconceivable deeds, appearing throughout the ten directions to benefit all beings. According to \*The Awakening of Faith\* by Asvaghoṣa, Bodhisattvas share the same nature, awakening, and realization. No one surpasses them, because all Bodhisattvas must traverse three immeasurable eons. As Nāgārjuna's \*Great Treatise on the Perfection of Wisdom\* explains: Śākyamuni began his first eon from the time of Kāśyapa to Śīkhi Buddha; his second eon from Śīkhi to Dīpaṁkara Buddha, when he received his prophecy; and his third eon from Dīpaṁkara to Vipaśyin Buddha. The \*Abhidharma Mahāvibhāṣa Śāstra\* says: Over three immeasurable eons, one practices the six perfections, and over a hundred eons, one cultivates the causes for the marks of excellence. Only then does one attain the fivefold Dharma-body. The \*Demonstration of Consciousness-Only\* school teaches that before reaching the first stage, one traverses one eon; completing the first stage takes two eons; from the eighth stage to the state of near-perfect enlightenment is the third eon. Only then does one realize the ultimate Dharma-body. Objection: If we say that the entire path is contained within a single thought-moment and spans countless eons, why insist on fixed, endless eons, which contradicts the ultimate truth? Answer: The elder merely states that the three eons are inherently empty and that time itself is ultimately ungraspable. This does not mean there is no time at all. For example, your eyes, ears, nose, tongue, and body exist right now. Saying "the six faculties are fundamentally empty" does not mean you discard them and assert they are nothing. A child sees the moon's reflection in water, becomes attached, and wants to grasp it. A wise person says, "You can see it, but you cannot take hold of it." This only refutes grasping, not seeing. The past, present, and future actions of all Buddhas and Bodhisattvas are ultimately ungraspable, yet this does not mean there are no actions. Furthermore, both Nāgārjuna and Asvaghoṣa are great Bodhisattvas who transmitted the Dharma in the Chan school's lineage. Would they deceive themselves, deceive others, or mislead future generations? You must understand that the matter of birth and death is immense and cannot be bypassed with just a small piece of knowledge or a single practice. Yet, practicing the path of the three eons—this path is impossible unless you draw near to a Buddha. The \*Great Treatise on the Perfection of Wisdom\* says: Some Bodhisattvas have sharp faculties and a firm resolve. Even before they generate the aspiration for enlightenment, they have already accumulated immeasurable merit and wisdom over long ages. Upon meeting a Buddha and hearing the Great Vehicle teachings, they immediately generate bodhicitta, practice the six perfections, enter the Bodhisattva stage, and attain non-retrogression. Why? Because they heard the Dharma directly from a Buddha. It is like a long journey: some travel by sheep, some by horse, and some by supernatural power. The sheep-cart eventually arrives, but very slowly. The horse is faster. One with supernatural powers arrives the moment the thought arises. So it is with these Bodhisattvas: upon hearing the Dharma from a Buddha and generating bodhicitta, they immediately enter the Bodhisattva stage. Others, though their initial resolve is good, later mix in various defilements. At times they think, "I seek Buddhahood and dedicate all my merits to enlightenment." Such a person, after immeasurable eons, may or may not reach the goal. Their past virtue and causes are weak, and their faculties dull and resolve unstable—like one traveling by sheep. Some, with a small amount of virtue from past lives and sharp faculties, gradually practice the six perfections, and after three, ten, or a hundred eons, attain perfect enlightenment—like one traveling by horse. Thus, you should know that achieving Buddhahood has wisdom and practice as its root. Wisdom and practice rely on drawing near to a Buddha as their foundation. Therefore, those who have awakened and realized this truth should definitely seek rebirth in the Pure Land and practice the Dharma properly to avoid backsliding. Only when their power of patience is firm, and they can enter the world to benefit beings, will they ultimately realize the Buddha's fruit.