---
title: "淨土十要 · 一剎土遠近者"
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/cmcxvu7610qo8ky04p6ugzut9"
---

### 一剎土遠近者

> One Land's Distance

大小彌陀經。西方去此十萬億剎。觀經。阿彌陀佛去此不遠。二說誰正。釋以遠近無定。故凡言某方者。某方至某方幾城幾剎。是從色身建立。身相虗故。所計方向道里亦皆不實。滇人言燕遠。是從滇計。燕實無遠。齊人言燕近。是從齊計。燕實無近。如十步之地。蟻即遠。象即近。不應言遠。是實是地不當從蟻計故。亦不應言近。是實是地不當從象計故。又十步亦非實。是地既不從蟻象。亦不當從人計故。蟻象人響。三根可知。智度論。隨世俗故說有方。方實不可得。問。經說日初出處是東方。答。不然。須彌山在四洲之中。日繞須彌照四天下。北俱蘆日中即東勝神日出。俱蘆於勝神則是東方。東勝神日中即南贍部日出。勝神於贍部則是東方。如是展轉。一切方皆東皆南皆西皆北。而方實無初始之處。問。且說此國中方相非無初東。答。若此國中日初東出。必北有斷處乃可為初。斷則無常不能徧運。是故但有方名而無實。是則方所尚不可得。豈有程途。然亦不廢方所程途。何故。以但有名。亦可隨情說故。

> The Longer and Shorter Sukhāvatīvyūha Sūtras state that the Land of Ultimate Bliss is a hundred thousand koṭi of buddha-fields away to the west. The Contemplation Sūtra says that Amitābha Buddha is not far from here. Which of these two statements is correct? Explanation: Distance and nearness are not fixed. Whenever we speak of a "direction" or "this many cities" or "this many buddha-fields from one place to another," this is established based on the physical body. Because the physical body is an illusion, the directions and distances calculated from it are also unreal. If a person from Yunnan says Beijing is far away, he calculates from Yunnan; in reality, Beijing is not inherently far. If a person from Shandong says Beijing is near, he calculates from Shandong; in reality, Beijing is not inherently near. For example, on a ten-step piece of ground, an ant would consider it far, while an elephant would consider it near. You cannot say "it is far" because that ground is not inherently far when calculated from the ant. Nor can you say "it is near" because that ground is not inherently near when calculated from the elephant. Moreover, the "ten steps" themselves are not real. Since the ground is not based on either the ant or the elephant, it also should not be calculated from a human being. The perceptions of the ant, the elephant, and the human are all based on sense faculties, which can be understood. The \*Mahāprajñāpāramitā Śāstra\* says: Direction is spoken of in accordance with worldly conventions. Direction itself cannot actually be obtained. Question: The sutras say the place where the sun first rises is the east. Is that so? Answer: No. Mount Sumeru is at the center of the four continents. The sun revolves around Sumeru and shines upon the four continents. When it is midday in Uttarakuru, it is sunrise in Pūrvavideha. For Uttarakuru, Pūrvavideha is the east. When it is midday in Pūrvavideha, it is sunrise in Jambudvīpa. For Pūrvavideha, Jambudvīpa is the east. Continuing in this way, all directions can be east, south, west, and north. Yet direction has no actual original starting point. Question: Let us set that aside for now. In this country, the direction east certainly does have a starting point where the sun first rises. Answer: If in this country, the sun first rises in the east, there must necessarily be a break in the north in order for there to be a "first." A break would mean impermanence, and then it could not shine universally. Therefore, there is merely the name "direction" but no reality. Since even the notion of a direction is unobtainable, how could there be any distance or path? However, at the same time, direction and distance are not denied. Why is that? Because since they are only names, they can still be spoken of according to circumstances.