---
title: "淨土十要 · 五支離墮者"
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/cmcxvu7610qnqky04b2n4d7dh"
---

### 五支離墮者

> "Five Fallen from the Path"

多有法師涉獵教典記注章句。執法身假名。析名相分齊。東緝西補。竟月窮年畵面毗盧。排場法界。貢高我慢。得少為優。聞人念佛則曰此攝妄想之一法。或云教海義深。爾輩鈍根。念此亦可。或云此三藏中為某藏攝。或云此屬何教。似坊上小兒鬬曲。以多為勝。各爭己見。無實行履。長爪梵志以論議摧伏諸師。搪揬蹴蹋無能制者。後至佛所白佛。我一切法不受。佛問。是見受不。答亦不受。佛言。汝不受一切法。是見亦不受。則無所受。與眾人無異。何由貢高而生憍慢。梵不得答。當知饑兒過屠門大嚼。止益饞心無救枵腹。曩有一靈俐座主。示余所得教中奧義。名流注疏多肆評駁。余問是敵得生死不。傲然曰有何生死可敵。余曰。是即是。但恐閻羅殿前無譯字生。不會座主語言三昧也。此亦大中講席之病。奉勸少年開士長。篇短章牽藤引蔓。口誦心憶眼瞇腦昏。究其效驗不過上幾迴座。講幾期經。受幾箇瞎眼禮拜。若無真實功行。唯添業逋。何若一聲阿彌直登不退。事不迨半。功乃百千。曇謨最講涅槃．華嚴。領眾千人。閻羅呵云。講經懷彼我。以驕凌物。比丘中第一麤行。即押付司。可為明戒。然有義解高流。因參教典悟西方不思議大事。以此自利利他。轉益未來。燃長夜炬。功德無量。又何必懲噎廢食見蹶停驂也哉。

> Many Dharma masters devote themselves to studying scriptures and composing commentaries. They cling to the Dharma Body as a mere label, dissect names and forms into separate categories, and piece together scraps from east and west. Year after year, they paint images of Vairocana, arrange the Dharma Realm into a tableau, and grow prideful and arrogant, taking paltry attainments as supreme. When they hear someone reciting the Buddha’s name, they say, “This is just one method to tame scattered thoughts,” or, “The ocean of teachings is profound. You dull-witted ones may as well do this,” or, “This belongs to such-and-such division of the Tripitaka,” or, “This falls under which teaching?”—like children in the marketplace squabbling over songs, trying to outdo each other with quantity, each clinging to their own views without any real practice. Longnail the Ascetic once subdued all other teachers with his arguments, bucking and trampling them without anyone able to stop him. Later, he went to the Buddha and said, “I accept no dharma at all.” The Buddha asked, “Do you accept that view?” Longnail replied, “I do not accept it either.” The Buddha said, “If you accept nothing at all, and do not even accept that view, then you have nothing to accept—you are no different from anyone else. So how can you be arrogant and proud?” Longnail could not answer. Know this: a starving child who merely chews empty air before a butcher’s shop only whets his appetite, never fills his stomach. Once a clever lecturer showed me the profound meanings he had gleaned from the scriptures. He freely criticized and rebuked the famous commentaries and annotations. I asked, “Can this withstand birth and death?” Proudly, he replied, “What birth and death is there to withstand?” I said, “That may be so, but I fear there will be no translator—no one who understands your unique language—at the court of King Yama.” This is also a common ailment in grand lecture halls. I earnestly advise young monastic scholars: whether writing long treatises or short essays, weaving vines and pulling shoots, murmuring with mouth, memorizing with mind, eyes glazed and brains drowsy—the fruit of such labor is but a few times on the teaching seat, a few rounds of lecturing on scriptures, and a few blind prostrations received. If there is no genuine practice, you only add to your karmic debts. Why not instead utter a single “Amituofo” and directly ascend to non-retrogression? The effort is less than half, yet the merit is a thousandfold. Tanmocui lectured on the \*Nirvana Sutra\* and the \*Avatamsaka Sutra\* to a thousand followers. King Yama rebuked him, saying, “When lecturing on scriptures, you clung to self and other, and with arrogance you looked down on others. Among monks, you are the crudest of all.” He was then sent to the authorities for punishment. Let this be a clear warning. Still, there are those of lofty scriptural understanding who, through studying the teachings, awaken to the inconceivable matter of the Western Pure Land. They benefit themselves and others, and extend these benefits into the future, lighting the torch in the long night. Their merit is immeasurable. Why must we, fearing the reprimand over one incident, stop eating altogether, or stop riding just because we once fell?