---
title: "淨土十要 · 一斷滅墮者"
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/cmcxvu7610qnmky04xky23i11"
---

### 一斷滅墮者

> Chapter 1: The One Who Falls into Annihilation

諸儒滯現在身。疑未來斷滅。新發意學人執空相。疑一切斷滅。此等尚不信有後世。云何信往生及淨土等事。今為略釋。一釋諸儒。楞嚴經。佛告匿王。汝傷面皺。面必皺於童年。今觀恒河與童時觀河之見有童耄否。王言不也。佛言。汝面雖皺。而此見精性未曾皺。皺者為變。不皺非變。變者受滅。彼不變者元無生滅。云何於中受汝生死而言此身死後全滅。智度論。問。人死但見其滅。不見更有出者受後身。答。若身滅便無云。何有先世所習憂喜怖畏等。小兒啼笑無人教而憂喜續生。犢生趣乳。豬羊之生便知牝牡之合。皆先習故。子同父母而好醜貧富聰明闇鈍不同。若無先世因緣不應有異。又世間有法可聞。有法可嗅。有法可味。有法可觸。有法可知。而此等法皆不可見。然有生有死之法亦可知亦可見。可見者汝肉眼不見。天眼了了見。如見人從一房出。入一房。見人捨此身至後身亦如是。汝與畜生同。見何能見。可知者。如人死生雖無來去。而煩惱不盡故身情意相續更生身情意。身情意造業不至後世。而由是因緣更生受後世果報。如乳中著毒。乳變為酪。酪變為酥。乳非酪酥。酪酥非乳。乳酪雖變而皆有毒。身亦如是。今世五眾因緣更生後世五眾行業。相續不異。故而受果報。如冬木未有華葉果實。時節會則次第而出。復次有知宿命者如夢覺。憶所經由。又一切聖人內外經書皆說後世。復次瞋恚嫉妒疑悔內惱。身則枯悴顏色不悅。若淨信業因緣。心清淨。身得輕輭顏色和悅。當知必有後世。但眾生肉眼。智慧薄。生邪疑。是以雖修福事。所作淺薄。如醫師為王療病。王為起宅而醫不知。歸見之乃悔不加意治王。復次。聖人說現在事實可信。說後世事亦可信。如夜行險道。導師授手。知可信故。則便隨逐。以上比智聖語皆有後世。汝肉眼比智薄。又不信聖語。云何得知身後。如宣聖言費隱則言鬼神德盛。明明說武周達孝在識鬼神之情狀。事死如事生處。而考亭先生曲為解說。歸之二氣。何敢於誣先聖疑後來耶。稗官野史不足論。如彭生為豕。伯有為厲。劉聰為遮須。國王蔣濟之子乞官於泰山令。則正史也。玄鳥生商。帝武肇周。正經也。󳭋化蛤。田鼠化鴽。鷹化鳩。正令也。一微塵。識所知。幾何擬欲。蛙嫌海量。螢掩日光。侮聖褻天。當得何罪。不過謂非人所經歷及道理不可信者即不足憑。日月度數。五星往來。非人所經歷也。何以推測皆驗。天何為高。地何為卑。風起雲行。春生秋殺。有何道理。胎中之根無知而轉。字母之乳無因而出。有何道理。至於一毛一塵一草一木。若有毫頭許道理。幸為指出。以常見故則常之。而此常見乃復無理如此。是故不應以不見而疑往生。二釋學人執空相者。論曰。學人聞說空。於生死業因緣中生疑。謂一切法畢竟空。無來無去。無出無入。云何死而有生。現在眼前之法尚不應有。況死後復生餘處。不知諸法畢竟空而亦不斷滅。生死相續亦不是常。無量阿僧祇劫業因緣雖過去亦能生果報而不滅。是為微妙難知。若諸法都空。佛不應說往生。何有智者前後相違。但為除諸法中愛著邪見顛倒。說畢竟空。不為破後身。又為遮罪業因緣。故說種種往生。佛法不著有不著無。不著亦有無。不著非有無。亦不著不著。如是則不容難。如以刀斫空則無所傷。是為畢竟空相。畢竟空不遮生死業因緣。是故說往生。此疑甚淺。以世人此見最多。故首破之。是求往生之第一障難故。

> Many Confucian scholars are fixated on the present body and doubt that everything ends after death. Newly inspired practitioners cling to the concept of emptiness and fear total annihilation. Such people don't even believe in future lives, so how can they believe in rebirth in the Pure Land? Let me briefly explain. First, regarding Confucian scholars: In the Shurangama Sutra, the Buddha asked King Prasenajit, "Your face has wrinkled since childhood. Has the nature of your seeing, which you used to watch the Ganges River as a child, grown old along with your face?" The king replied, "No." The Buddha said, "Although your face has wrinkled, the essence of your seeing has never wrinkled. What wrinkles changes, and what doesn't wrinkle does not change. What changes is subject to cessation, but what does not change was originally without birth or death. How can you say this body is completely annihilated after death?" In the \*Mahaprajnaparamita Shastra\*, someone asks, "When a person dies, we only see their disappearance. We don't see anything emerging to receive a new body." The answer: "If the body simply ceases to exist, why do we have memories of past joys, sorrows, and fears? Infants cry and laugh without being taught, showing continuity of emotions. Calves instinctively seek their mother's milk, and animals know how to mate at birth—these are all due to past habits. Children of the same parents differ in appearance, wealth, intelligence, and character. If there were no past-life causes, such differences wouldn't exist. "Furthermore, there are things we can hear, smell, taste, touch, and know, yet these things themselves are invisible. Similarly, the process of life and death is both knowable and visible—just not with your physical eyes. Celestial beings see it clearly, like watching someone leave one room and enter another. They see beings leave this body and take on a new one. But you, with an animal-like limited vision, cannot see it. "You can understand it this way: Though there is no visible 'coming' or 'going' in death and rebirth, because afflictions remain, the body, mind, and consciousness of this life give rise to a new body, mind, and consciousness. The actions of this life don't literally travel to the next, but they create the conditions for a new existence. It's like putting poison in milk—when the milk turns into curds and then butter, the poison remains. Similarly, the five aggregates of this life, through causes and conditions, produce the five aggregates of the next life. Karmic continuity is maintained, so results are experienced. "Consider trees in winter—they have no leaves, flowers, or fruit. But when the season comes, these things appear in sequence. Some people remember past lives, like recalling a dream upon waking. All scriptures, both sacred and secular, speak of future lives. Furthermore, anger, jealousy, doubt, and inner torment visibly harm the body and mind, while faith in karma brings peace, lightness, and joy. This proves there must be a future life. But ordinary beings have weak wisdom and shallow vision, leading to doubt. Even when they do good deeds, their results are meager. It's like a doctor treating a king—the king builds him a house, but the doctor doesn't know until he returns, regretting he didn't serve the king better. "The words of sages about present realities are trustworthy; so too are their words about future realities. Trusting a guide on a dangerous night road, we follow them. The above reasoning and sacred teachings all affirm a future life. With your limited vision, reasoning, and disbelief in sages, how can you claim to know what happens after death? Even Confucius spoke of the abundance of ghosts and spirits, and understood them in relation to serving the dead as one serves the living. Yet scholar Zhu Xi distorted this, reducing everything to mere energy. How dare he slander the sages and mislead later generations? "Minor historical records aside, accounts like Peng Sheng becoming a pig, Bo You becoming a ghost, Liu Cong ruling an underground kingdom, and Jiang Ji's son requesting an official post from the Lord of Mount Tai—these are in official histories. The birth of Shang from a dark bird, and the founding of Zhou from a divine footprint—these are in the classics. Silkworms turn into moths, field mice into quails, hawks into doves—these are natural transformations. A single speck of dust holds more truth than you can imagine. Frogs mocking the ocean's size, fireflies trying to outshine the sun—this is to insult the sages and blaspheme heaven. What punishment would be just? You say only what you've personally experienced or what conforms to your logic can be trusted. But the movements of the sun, moon, and stars aren't your personal experience—why are your predictions for them accurate? Why is the sky high and the earth low? Why do winds rise and clouds move? Why do plants grow in spring and die in autumn? Where is the 'logic' in an embryo developing organs, or in a mother's milk appearing without cause? If you can find one shred of 'logic' in a single hair, dust, blade of grass, or tree, please show me. We call things 'normal' based on common experience, but even this 'normal' is utterly irrational. Therefore, don't doubt rebirth simply because you haven't seen it." Second, regarding practitioners who cling to emptiness: The treatise says, "Practitioners hear about emptiness and doubt arises regarding karmic causes of birth and death. They think all phenomena are ultimately empty—no coming or going, no exiting or entering. So how can death lead to rebirth? Even present phenomena shouldn't exist, so what about rebirth elsewhere? They don't understand that while phenomena are ultimately empty, this does not mean annihilation. The cycle of birth and death is not permanent, yet karmic seeds from countless eons, though past, can still produce results without disappearing. This is subtle and hard to grasp. If all phenomena were truly empty, the Buddha wouldn't speak of rebirth. No wise person contradicts themselves. He teaches ultimate emptiness only to remove attachment, wrong views, and inversion regarding phenomena—not to deny the future body. It's to counter negative karma that he teaches various rebirths. "The Buddha's teaching clings neither to existence nor non-existence, neither to both nor to neither, nor even to non-clinging itself. Thus, no objection can harm it. It's like trying to cut the air with a sword. This is the nature of ultimate emptiness. Ultimate emptiness does not negate the conditions for karmic action and rebirth. Therefore, the Buddha teaches rebirth. This doubt is shallow, but since worldly people have it most, it's refuted first. It is the primary obstacle to seeking rebirth."