---
title: "淨土十要 · 十不定淨者"
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/cmcxvu7610qo6ky048s1sjk6u"
---

### 十不定淨者

> Ten Types of Uncertainty Regarding Purity

眾生根器利鈍不同。如上諸法。上根利器方得具足。如來有異方便。開九品之門。分上中下修習。今略開十種。一解義諦未全伏惑。或不深解但能誦讀諸經。二但依語生信。或因他生信。或遇貧窮折辱生信。三或觀金像。或隨意觀一相。四晨朝十念乃至百念千念。五但懺麤重習氣及十不善業。六為怖生死發願往生。或遇苦難發願往生。但不得作人天及諸福德願。七但持八戒五戒。乃至但戒殺盜婬妄。八一切喧場不能卒離。但時時生厭離心。九諸世法中人不能即斷。但不隨順。十或但臨終十念。如上諸法能至心受一法者。皆得往生。唯不得疑信相參。若有疑者。諸行悉不成就。如人夜中獨趨道路。不得生疑。聞法疑者不如不聞。彼無聞者但不聞法。非有障難。此則自作障難故。

> Sentient beings have varying capacities—some sharp, some dull. The practices described above can only be fully realized by those of sharp faculties. Out of compassion, the Tathāgata provided expedient means by opening the nine grades of rebirth, dividing practice into upper, middle, and lower levels. I will now briefly outline ten types: 1. Understanding the meaning of the teachings but not yet completely eradicating afflictions; or not deeply understanding but able to recite scriptures. 2. Generating faith based solely on words; or generating faith through others; or generating faith after encountering poverty or humiliation. 3. Visualizing a golden image of the Buddha, or visualizing any single feature. 4. Reciting the Buddha's name ten times in the morning, up to hundreds or thousands of times. 5. Simply repenting from gross habitual tendencies and the ten unwholesome deeds. 6. Making a vow to be reborn in the Pure Land out of fear of birth and death; or making such a vow upon encountering suffering or hardship. But do not make vows for human or heavenly pleasures, or for worldly blessings. 7. Simply upholding the eight precepts, or the five precepts, or merely refraining from killing, stealing, sexual misconduct, and lying. 8. Unable to immediately leave all noisy places, but constantly cultivating a mind of renunciation. 9. Unable to immediately abandon worldly affairs, but not following them. 10. Simply reciting the Buddha's name ten times at the moment of death. If any of the above methods are sincerely practiced with a focused mind, one will achieve rebirth. However, one must not mix faith with doubt. If there is doubt, none of these practices will bear fruit. It is like a person walking alone on a road at night: they should not give rise to doubt. For those who doubt the Dharma, it would be better not to hear it at all. Those who have not heard it simply lack exposure to the teachings—this is not an obstacle. But here, doubt itself becomes an obstacle.