---
title: "淨土十要 · 七隨緣墮者"
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/cmcxvu7610qnsky045hwevp1d"
---

### 七隨緣墮者

> Seven: Falling in Accordance with Conditions

有一等愚鄙邪人。取古人隨緣消舊業。任運著衣裳。但順天真。萬行自圓等語。遂謂舉足下足誰非淨業。何用種種作為。曾有人問。即心是佛。豈假修行。先德云。祇為是故。所以修行。如鐵無金。雖經鍛鍊不成金用。涅槃經。眾生皆有念心慧心發心勤精進心信心定心。如是等法雖念念滅。猶故相似相續不斷。故名修道。如燈雖念念滅而有光明除破暗冥。食雖念念滅能令饑者飽滿。藥雖念念滅亦能愈病。日月光明雖念念滅能增長草木樹林。寶積經。若無正修。猫兔亦應成佛。牛頭融大師曰。若言修生則造作非真。若言本有則萬行虗設。長者論。若一槩皆平則無心修道應須䇿修以至無修。慈愍三藏錄。若言世尊說諸有為定如空華。如何敕諸弟子修六度萬行妙因證菩提涅槃之果。豈有智者讚乾闥婆城。勸人以兔角為梯而登陟乎。故有漏修習是實是正。彼達磨之對梁武。雪峰玄沙之對閩王。為貪著有漏因病發圭。何得以一期之言廢佛道業。且不住相戒施等者。謂有而不住耳。有而不住故作而無作。今以本無為不住。如下里乞兒向人言吾不以富貴驕人。豈非夢語。又執言無作者。將槁心枯體。如像塑耶。抑猶酬酢應對如常人耶。若酬酢應對應非無作。若言不乖無作則觀佛禮念本自天真。豈應獨乖。二義不成。成大妄語。是故當知隨緣任運非是無作。若無作是隨緣者。蚓壤蛙泥亦是隨緣。何不成佛。錯認祖機。執礫為玉。與市井兒所宗之無為教何以異哉。

> There is a category of foolish, deluded, and misguided people who seize upon the ancient masters' sayings—such as "Go along with conditions and exhaust old karma; act freely and just wear your clothes," or "Simply follow your true nature, and all practices will naturally be perfected"—and conclude that any step you take is already a pure karma, so why bother with any deliberate cultivation? When someone asked, "If this very mind is Buddha, then why cultivate at all?" a former sage replied, "It is precisely because this is the case that we cultivate." It's like iron that has no gold in it: no matter how much you forge and refine it, it will never become gold. The \*Nirvana Sutra\* says that all beings possess the mind of mindfulness, the mind of wisdom, the mind of aspiration, the mind of diligent effort, the mind of faith, and the mind of concentration. Although these dharmas cease in each successive moment, they continue in a similar and uninterrupted series, and this is why we speak of the path of cultivation. It is like a lamp: although its flame ceases moment by moment, its light still dispels darkness. Food ceases moment by moment, yet it still satisfies the hungry. Medicine ceases moment by moment, yet it still cures illness. Sunlight and moonlight cease moment by moment, yet they still help plants and trees to grow. The \*Ratnakuta Sutra\* says: "If correct cultivation were not necessary, even cats and rabbits should become Buddhas." Master Niutou Rong said: "If you say that cultivation produces something, then such activity is not the truth. If you say it is already inherently present, then all good practices are set up in vain." The \*Commentary of the Elder\* says: "If we flatten everything and say all is equal, then the mind would have no impulse to cultivate. One should spur oneself on in cultivation until reaching the state of no cultivation." The \*Record of Master Cimin\* says: "If the World-Honored One said that all conditioned things are definitely like sky-flowers—empty illusions—then why did he command his disciples to cultivate the six perfections and ten thousand practices as the wonderful cause, in order to realize the fruit of nirvana and enlightenment? Would any wise person praise a city of gandharvas (illusions) and urge people to use a rabbit's horn as a ladder to climb it?" Therefore, cultivation within the realm of the conditioned (the defiled world) is actual and correct. When Bodhidharma answered Emperor Wu of Liang, and when Xuefeng and Xuansha answered the King of Min, they did so because the emperors were attached to merit and fortune, like sick people needing specific medicine. How can we take their one-time admonitions as justification to discard the entire path of Buddhahood? Moreover, when the sutras speak of not abiding in marks while giving or observing precepts, they mean that while \*having\* these practices, one does not fixate on them. Because one \*has\* them yet does not fixate, the action is without a sense of doership. But these people claim that because things are originally empty, there is no need for practice—this is like a beggar in the street bragging, "I do not look down on others with wealth and status." Isn't that just dream-talk? Furthermore, if they insist on "no-doing," do they intend to wither their minds and desiccate their bodies like a clay statue? Or do they still respond and interact in the world like ordinary people? If they respond and interact, that itself is not "no-doing." If they claim their responses do not violate "no-doing," then why would mindful contemplation of the Buddha and reverent worship—which also come from our true nature—be the sole exception? Neither position holds up, and both become great falsehoods. Thus, you should understand that "going along with conditions and acting freely" is not the same as "no-doing." If acting-without-doing were simply "going along with conditions," then the earthworm and the frog, wallowing in mud, are also "going along with conditions"—so why don't they become Buddhas? To mistake the provisional expedients of the Patriarchs for their ultimate intention is to take a pebble for jade. How different is this from the "Do-Nothing Teaching" embraced by common street vendors?