---
title: "淨土十要 · 九頓悟墮者"
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/cmcxvu7610qnuky04thj81fkq"
---

### 九頓悟墮者

> Nine Falls into Awakening

今世禪人皆云一超直入不落功勳。尚不求作佛。何況往生。答。汝捨身之後將灰斷永滅耶。抑尚受後有耶。若受後有。為生淨土耶。生三界耶。若居三界即不如淨土。若淨土者即同往生。先德云。善知識明見佛性。與佛同儔。若論其功。未齊諸聖。須從今日步步資熏。又云。未悟而修。非真修也。唯頓悟漸修既合佛乘不違圓旨。彼頓悟頓修者。亦是多生漸修今生頓熟。此在當人時中自驗。若所言如行。所行如言。量窮法界之邊。心合虗空之理。八風不動。三受寂然。種現雙銷。根隨俱盡。譬諸無病不應服藥。如或現行未斷。習氣又濃。寓目生情。觸塵成滯。雖了無生之義。其力未充。不可執云煩惱性空。修成顛倒。夫煩惱性空能令受業。業果無性亦作苦因。苦痛雖虗秪麼難忍。如遭重病病亦全空。何求醫人徧服藥餌。祖師云。將虗空之心。合虗空之理。亦無虗空之量。始得報不相酬。汾陽無業禪師云。如今解禪解道如恒河沙。說佛說心有千萬億。纖塵不盡未免輪迴。絲念不忘盡從淪墜。如斯之類不能自識業果。妄言自利利他。自許上流竝他先德。但言觸目無非佛事。舉足盡是道場。原其所習不如五戒十善凡夫。觀其發言嫌他三乘十地菩薩。醍醐上味為世所珍。遇斯等人翻成毒藥。假使才竝馬鳴。解齊龍樹。只是一生兩生不失人身。臨命終時聖凡情量不盡。纖塵思念未忘。隨念受生輕重五陰。向驢胎馬腹托質。鑊湯爐炭煑燒。從前記持憶想見解一時失却。依舊再為螻蟻。從頭又作蚊虻。雖是善因而招惡果。圓悟和尚曰。生死之際。處之良不易。唯大達超證之士一徑截斷則無難。此雖由自己根力。亦假方便。於常時些小境界轉得行。打得徹。踐履將去。養得純熟。緣謝之時自無怖畏。古德坐脫立亡。行化倒蛻。能得勇健。皆平昔淘汰得淨。香林四十年得成片。湧泉四十年尚走作。石霜勸人休歇去。古廟香爐去。永嘉體即無生。了本無速。蓋兢兢業業。念茲在茲。方得無礙自在。捨生之後隨自意趣。後報悉以理遣不由業牽。所謂透脫生死者耶。當知諸大師密密履踐。秪是圖箇生死好處。路雖不同期於終淨一也。有狂僧自負見地。余問。汝信得出家身在長安不。曰惡得不信。汝或夢見父母兄弟。夢為稚子嬉戲。是時知身在客不。曰不知。余曰。論汝信得出家與行脚見道明白當不過此。然纔到枕上。返僧為俗易客為家己自不知。況生死長夜。靠些子見地能保其不顛倒也。僧悚然。

> Modern Chan practitioners all say, "One leap, direct penetration—no need for gradual effort. One doesn't even seek Buddhahood, let alone rebirth in the Pure Land." To this I respond: After you discard this body, will your consciousness be utterly cut off and vanish forever, or will you still experience a subsequent existence? If you do experience a subsequent existence, will it be rebirth in the Pure Land or in the Three Realms? If you remain in the Three Realms, that is not as good as the Pure Land. If you go to the Pure Land, that is precisely what "rebirth in the Pure Land" means. An ancient master said, "A good teacher clearly sees Buddha-nature and is on par with the Buddha. But if you examine his achievement, he is not yet equal to the sages. From this moment on, he must continually nurture and refine himself, step by step." Another master said, "Practice without awakening is not true practice." Only sudden awakening followed by gradual cultivation aligns with the Buddha Vehicle and does not violate the perfect teaching. As for those who claim "sudden awakening and sudden cultivation," this is actually the result of gradual cultivation over many lifetimes, coming to sudden maturity in this one. Each person should examine this in their own experience. If your words match your actions and your actions match your words, and your measure encompasses the entire realm of reality, your mind unites with the principle of emptiness, you are unmoved by the eight worldly winds, and your three kinds of feeling are calmed—then both seeds and manifestations are simultaneously eliminated, and both root and branch afflictions are exhausted. This is like someone who is not sick, who does not need medicine. But if your manifest afflictions are not yet cut off, your habitual tendencies are still strong, you give rise to emotions at the sight of objects, and you get stuck at every contact with the senses—then even if you understand the principle of the emptiness of afflictions, your strength is not yet sufficient. You cannot stubbornly claim that "afflictions are empty by nature" and thus engage in upside-down practice. The emptiness of afflictions does not prevent them from producing karma; the emptiness of karmic results does not stop them from causing suffering. Although pain is empty, it is still hard to endure. It is like suffering a serious illness—the illness is entirely empty, yet you still seek a doctor and take medicine. An ancestral master said, "Take the mind that is empty as space and unite it with the principle that is empty as space. Then there is no measure of emptiness—only then do rewards and retributions cease to operate." The Chan master Fenyang Wuye said, "Nowadays, those who understand Chan and the Dharma are as numerous as the sands of the Ganges. Those who speak of Buddha and mind number in the millions. Yet if even a speck of dust remains, they cannot escape the cycle of rebirth. If even a single thought is not forgotten, they will sink into the cycle. Such people cannot recognize their own karma. They falsely claim to benefit themselves and others, consider themselves superior, and compare themselves with the ancient masters. They say, 'Every sight is nothing but Buddha’s work; every step is the site of the Way.' But at root, their practice is inferior to that of an ordinary person who upholds the five precepts and ten virtues. Listening to their words, they belittle the three vehicles and ten-stage bodhisattvas. The finest nectar, which is treasured by the world, becomes poison in their hands." Even if one's talent equals that of Aśvaghoṣa and one's understanding matches that of Nāgārjuna, one can only ensure a human rebirth for one or two lifetimes. At the moment of death, if one's attachments to holy and ordinary beings are not fully cut off and even a trace of thought remains, one will be reborn according to that thought, with a heavy or light five-skandha body. One may find oneself in the womb of a donkey or horse, or in a cauldron of boiling water or an oven of burning coals. All one's knowledge, memory, and views will be lost in an instant. One will become an ant again, or a mosquito. This is using a good cause to reap a bad result. The master Yuanwu said, "The moment of death is not easy to handle. Only those who are thoroughly awakened and have cut through everything at once find it easy. This depends on one's own root capacity and strength, but it also requires skillful means. If, in ordinary times, you can turn around even the smallest situations, break through them, practice continuously, and nurture your realization until it is fully mature, then when conditions end, you will naturally have no fear. The ancient masters passed away sitting or standing, and transformed their bodies with ease and vigor—all because they had thoroughly purified themselves in daily life. Master Xianglin took forty years to achieve this stability. Master Yongquan spent forty years and still had occasional slips. Shishuang urged people to 'rest and stop,' to be like an incense burner in an old temple. Yongjia said, 'The substance is birthless; one realizes it has no speed.' This is the result of diligent effort, constant mindfulness, and careful attention. Only then can one be unobstructed and free. After death, one follows one's own intention. Subsequent retribution is resolved through principle and not driven by karma. This is what is meant by 'thoroughly transcending birth and death.'" Know this: All the great masters practiced with utmost care and diligence simply to achieve a good outcome regarding birth and death. Though their paths differed, they all aimed at the same final purity. There was a wild monk who was proud of his insight. I asked him, "Do you trust that, as a monk, you are physically living in Chang'an?" He said, "Of course I trust that." I asked, "If you dream of your parents and siblings, or of yourself as a child playing—at that time, do you know you are a monk living away from home?" He said, "No, I don't." I said, "Your confidence in being a monk and in your clear understanding of the Path is no greater than this. Yet the moment your head hits the pillow, you revert from monk to layman, from guest to host, without even knowing it. How much more so in the long night of birth and death? Can you rely on a bit of intellectual insight to guarantee you won't become confused?" The monk was shaken.