---
title: "淨土十要 · 六淨願者"
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/cmcxvu7610qo2ky04uax3qaih"
---

### 六淨願者

> Six Pure Vows

智度論。菩薩見諸佛世界無量嚴淨。發種種願。有世界無眾苦。乃至無三惡名。菩薩見已發願言。我作佛時世界亦如是。有世界七寶莊嚴。晝夜清淨光明。有世界眾生皆行十善。有大智慧。衣被飲食應念而至。有世界純諸菩薩。如佛色身光明徹照。乃至無聲聞辟支佛名亦無女人。皆行深妙佛道。遊至十方教化一切。如是種種嚴淨願皆得之。故名願受無量諸佛世界。問。行業清淨自得淨報。如田家得穀豈復待願。答。作福無願。無所標立。如銷金隨師作。金無定也。佛說有人不知禪法。修少施福戒福。聞人中富樂及欲天色天心願樂者。命終各生其中。菩薩亦如是。修淨世界願然後得之。以是故知因願受勝果。復次莊嚴佛界事甚大。獨行功德不能成。要須願力。如牛能挽車。要須御者。淨世界願亦如是。福德如牛。願如御者。問。不作願不得福耶。答。無願得。不如有願得。願能助福。常念所行福德增長。以是義故。淨佛國土當發大願。一不為福田故願。願為一切眾生蔭生淨土故。二不為眷屬故願。願治一切如來家生淨土故。三不為病苦故願。願醫一切世間無明等瘡生淨土故。四不為轉輪王故願。願轉諸佛法輪作大法王生淨土故。五不為欲界故願。願離一切微妙五欲生淨土故。六不為色界故願。願離一切禪著生淨土故。七不為無色界故願。願盡種種微細流注證無量相好身生淨土故。八不為聲聞．辟支故願。願以福智饒益一切生淨土故。九不為若干世界眾生故願。願代無央數世界眾生苦󳫠一切世界眾生生淨土故。十不為若干阿僧祗劫眾生故願。願代無數阿僧祇劫眾生苦拔一切劫眾生生淨土故。如是發大願。最後剎那定如普賢願中所說。當知願為截苦海之舟航。導極樂之明師故。

> The \*Great Treatise on the Perfection of Wisdom\* says: When Bodhisattvas see the infinite, pure, and adorned worlds of the Buddhas, they make various vows. "Some worlds are free from all suffering—there isn't even a name for the three lower realms. Seeing this, a Bodhisattva vows: 'When I become a Buddha, may my world be exactly like this.' Some worlds are adorned with the seven treasures, and are pure and radiant both day and night. Seeing this, a Bodhisattva makes a similar vow. Some worlds are filled with beings who all practice the ten good deeds, possess great wisdom, and have clothing and food that appear instantly in response to their thoughts. Observing this, a Bodhisattva vows to create such a world. Some worlds consist entirely of Bodhisattvas, whose bodies shine with the same radiant light as the Buddha's body. In such worlds, there is not even the name 'Arhat' or 'Solitary Realizer,' nor any women. All beings practice the profound Buddha-way, traveling to the ten directions to teach and transform everyone. Seeing this, a Bodhisattva vows: 'May my future world be exactly like this.'" Because Bodhisattvas are able to fulfill these kinds of pure and adorned vows, it is said that they "accept countless Buddha-worlds." \*\*Question:\*\* If one's actions and karma are pure, one will naturally receive pure results. For example, a farmer who plants crops will harvest grain—why would he need to make a vow? \*\*Answer:\*\* Performing meritorious deeds without a vow is like having nothing to aim for. It is like working with gold—the gold itself has no fixed form, but takes the shape the craftsman gives it. The Buddha said that some people do not understand the methods of meditation, yet cultivate small acts of generosity and moral discipline. When they hear about the great wealth and pleasures of the human realm or the bliss of the heaven of desire and form, their hearts yearn for it. At the end of their lives, they are reborn into those states. In the same way, a Bodhisattva first makes a vow for a pure world, and then obtains it. Therefore, we know that it is through vows that one receives superior results. Furthermore, the task of adorning a Buddha-land is extremely vast. One cannot accomplish it through individual good deeds alone—the power of a vow is necessary. This is like an ox being able to pull a cart, but it needs a driver. The vow to create a pure world functions in the same way: good deeds are like the ox, and the vow is like the driver. \*\*Question:\*\* If one does not make a vow, will one not receive any reward? \*\*Answer:\*\* One will receive a reward even without a vow, but it will not be as good as the one received with a vow. A vow helps good deeds grow. As one constantly remembers the good deeds one has done, they continue to increase. For this reason, when one seeks to purify a Buddha-land, one should make a great vow. 1. \*\*Do not take vows for the sake of becoming a field of merit.\*\* Vow to become a refuge and be reborn in the Pure Land for the sake of all beings. 2. \*\*Do not take vows for the sake of gathering a retinue.\*\* Vow to manage the family of the Tathāgata and be reborn in the Pure Land. 3. \*\*Do not take vows to escape from illness and suffering.\*\* Vow to heal all the wounds of ignorance in the world and be reborn in the Pure Land. 4. \*\*Do not take vows for the sake of becoming a Wheel-Turning King.\*\* Vow to turn the wheel of the Buddhadharma, become a great Dharma King, and be reborn in the Pure Land. 5. \*\*Do not take vows for the sake of the Realm of Desire.\*\* Vow to transcend all subtle objects of the five desires and be reborn in the Pure Land. 6. \*\*Do not take vows for the sake of the Realm of Form.\*\* Vow to transcend all attachment to meditative absorption and be reborn in the Pure Land. 7. \*\*Do not take vows for the sake of the Formless Realm.\*\* Vow to put an end to all kinds of subtle, flowing defilements, realize a body with immeasurable excellent marks, and be reborn in the Pure Land. 8. \*\*Do not take vows for the sake of becoming an Arhat or Solitary Realizer.\*\* Vow to benefit all beings with merit and wisdom and be reborn in the Pure Land. 9. \*\*Do not take vows for the sake of beings in a limited number of worlds.\*\* Vow to take on the suffering of beings in countless worlds and cause all beings in all worlds to be reborn in the Pure Land. 10. \*\*Do not take vows for the sake of beings of a limited number of eons.\*\* Vow to take on the suffering of beings of countless eons and liberate the beings of all eons, so they may be reborn in the Pure Land. When one makes such great vows, at the final moment, they will be as firm as is described in the vows of Samantabhadra (Universal Goodness). Know this: The vow is the boat that crosses the ocean of suffering, and the wise guide that leads one to the land of ultimate bliss.