---
title: "淨土十要 · 六癡空墮者"
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/cmcxvu7610qnrky04ix1ac2ug"
---

### 六癡空墮者

> Six Who Fall into Foolish Emptiness

學道稍窺法空。聞人念佛即曰。法離名字。若狥假名轉益虗妄。文言尚空何況名號。答。法句經。汝觀諸佛名字。若是有。說食與人應充饑。若無。定光如來不授我記。如無授者。我不應得佛。當知名字其已久如。以我如故。備顯諸法名字性空。不在有無。華嚴經。諸法不分別自性。不分別音聲。而自性不捨名字不滅。羣疑論。若言名字無用。不能詮法體。亦應喚水火來。故知筌蹄不空。魚兔斯得。稱斯弘名。生實淨土。何得言虗。天台智者曰。行人執其癡空。不與修多羅合。言心是法身。應觸處平等。何故經像生敬。紙木生慢。答。我以凡夫位中觀如是相耳。為欲開顯此實相。恭敬經像令慧不縛。使無量人崇善去惡。令方便不縛。豈與汝同耶。上都儀曰。皈命三寶。要指方立相住心取境。不明無相離念。凡夫繫心尚不得。況離相耶。如無術通人居空造舍也。法華經。汝證一切智。十力等佛法。具三十二相。乃是真實滅。南泉大師曰。微妙淨法身。具相三十二。秪不許分劑心量。若無是心。一切行處乃至彈指合掌皆是正因。百丈和尚曰。行道禮拜慈悲喜捨。沙門本事宛依佛敕。秪不許執著。淨土指歸曰。圓頓行人語默動靜皆遵聖教。盡合佛心。若以念佛生心動念成妄想者。息心無念亦成妄想。楞嚴云。縱滅一切見聞覺知。內守幽閑。猶為法塵分別影事。若以念佛著有為患者。執空之人其患尤甚。永嘉云。豁達空。撥因果。漭漭蕩蕩招殃禍。若以外求他佛為未達者。內執己心不達尤甚。長沙云。學道之人不識真。只為從來認識神。無量劫來生死本。癡人喚作本來人。若以別求淨土為偏見者。執目前為淨土其失尤甚。楞嚴經。落魔道者都指現前為佛國。別無淨居及金色相好。言眼耳鼻舌為淨土。男女二根即菩提。弟子與師俱陷王難。迷惑無知墮無間獄。若以執有修證為權說者。執無修證墮落外道其禍尤甚。楞嚴曰。自謂已足則有大我慢。魔入其心腑。謂三祇劫一念能越。尚輕十方如來。何況聲聞緣覺。不禮塔廟摧毀經像。謂檀越言。此是金銅土木樹葉疊華。肉身真常不自恭敬。却崇土木實為顛倒。疑誤眾生入無間獄。是故當知執空破相皆是魔屬。智度論。田舍人不識鹽。見人以鹽著食令諸味美。便鈔鹽滿食醎苦傷口。人言癡人。當籌多少和之令美。云何純食。無智人聞空解脫門斷諸善根亦如是。思之思之。任爾一切空生死空。爭奈閻羅大王空不得。

> Those who study the Way and glimpse the emptiness of dharmas may say upon hearing others recite the Buddha's name, "Dharmas transcend words and names. Clinging to provisional names only increases delusion. Even written words are empty—how much more so a name?" The answer: The Dharmapada Sutra says: Observe whether the names of all Buddhas exist or not. If they exist, then offering food to others by merely speaking of it should satisfy their hunger. If they do not exist, then the Dipankara Buddha would not have predicted my future Buddhahood. If there was no such prediction, I would not have attained Buddhahood. Know that names have been in use for a long time. Because my nature is thus, it perfectly reveals that the nature of all dharmas and names is empty, and lies neither in existence nor non-existence. The Avatamsaka Sutra says: Dharmas do not discriminate their own nature, nor do they discriminate sounds. But their nature does not abandon names, and names do not cease. The Questions and Doubts Treatise says: If one claims that names are useless and cannot express the essence of dharmas, then one should also be able to summon fire and water by calling them. Therefore, know that the trap and snare are not empty; through them, the fish and rabbit are obtained. By reciting this venerable Name, one is reborn in the pure Land. How can it be said to be empty? Master Tiantai Zhiyi says: Practitioners who cling to a foolish concept of emptiness do not accord with the sutras. They say, "The mind is the Dharmakaya; everything should be equal. Why then do we show respect to sutras and images, but contempt to paper and wood?" Answer: "From the standpoint of an ordinary being, I contemplate such forms in order to reveal this ultimate reality. I respect sutras and images so that wisdom is not bound, enabling countless people to revere goodness and abandon evil, making skillful means unbound. How could this be the same as your view?" The Shangdu Rules say: Taking refuge in the Triple Gem requires directing the mind to a specific direction, establishing forms, settling the mind, and grasping objects. It does not advocate formlessness or detachment from thought. Ordinary beings find it difficult even to focus the mind, let alone be free from forms. This is like trying to build a house in the sky without supernatural powers. The Lotus Sutra says: When you realize all-knowing wisdom, the ten powers, and the Buddha's teachings, and possess the thirty-two marks, this is true nirvana. Master Nanquan says: The subtle, pure Dharmakaya possesses the thirty-two marks—it merely does not allow conceptual measurement. If this mind is absent, all actions, even a single bow or palms pressed together, are causes for enlightenment. Master Baizhang says: Practicing the Way, prostrating, and cultivating loving-kindness, compassion, sympathetic joy, and equanimity are the proper tasks of a monastic, fully following the Buddha’s instructions. It is simply not permitted to become attached. The Pure Land Direct Pointing says: For practitioners of the perfect and sudden teaching, every word, action, silence, and movement should accord with the sacred teachings and be entirely in harmony with the Buddha's mind. If you think that reciting the Buddha's name gives rise to thoughts and is therefore delusion, then even a mind-stilled, thought-free state is also a delusion. The Shurangama Sutra says: Even if one extinguishes all seeing, hearing, sensation, and knowledge, and internally guards a quiet, secluded state, this is still an object of the mental faculty's discriminatory shadows. If one regards reciting the Buddha's name in terms of existence (the fault of being attached to existence) as a problem, those who cling to emptiness suffer an even greater problem. Master Yongjia says: Broad-minded emptiness that denies cause and effect draws disaster and calamity. If you think that seeking the Buddha outside is not understanding the Dharma, then holding onto your own mind inside is an even greater failure. Master Changsha says: Those who study the Way do not recognize the True, because they have always mistaken the consciousness for the original spirit. This consciousness—the root of birth and death for countless eons—the deluded person calls the original self. If you regard seeking the Pure Land outside as a biased view, then holding the present moment as the Pure Land is an even greater error. The Shurangama Sutra says: Those who fall into the demonic path all point to the present as the Buddha-land, claiming there is no other pure abode and no golden-hued marks. They say the eyes, ears, nose, and tongue are the Pure Land, and the male and female organs are bodhi. Both teacher and disciple fall into the king's punishment. Confused and ignorant, they fall into the Avici Hell. If you think that cultivating and realizing is a provisional teaching, then clinging to no cultivation and no realization falls into heterodox views, and the disaster is even greater. The Shurangama Sutra says: Those who claim to have already attained everything give rise to great arrogance. Demons enter their minds. They say that three great eons can be transcended in a single thought. They disdain even the Buddhas of the ten directions, let alone shravakas and pratyekabuddhas. They do not bow to stupas or temples and destroy sutras and images. They say to donors: "These are only gold, copper, wood, earth, silk, or paper. Your true body is the eternal self—why do you not respect this but instead worship these things? This is truly an inversion." They mislead and confuse beings, causing them to fall into Avici Hell. Therefore, know that clinging to emptiness and rejecting forms are all demonic activities. The Treatise on the Perfection of Great Wisdom says: A villager who did not know salt saw others adding salt to their food to enhance flavor. He then scooped up salt and ate it, finding it terribly salty and painful. People said to him, "Fool! You should measure it and mix it with food to make it delicious—why eat it plain?" Those without wisdom who, upon hearing the teaching of the emptiness of liberation, cut off all roots of goodness are the same. Consider this deeply, consider this deeply. No matter how much you claim everything is empty—life and death are empty—the King of Hell, Yama, cannot be made empty.