--- title: "淨土十要 · 八發心大小者" 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/cmcxvu7610qofky04u4gzlwgn" --- ### 八發心大小者 > Eight Types of Great and Small Bodhicitta 魏譯。三輩之中皆有發菩提心。觀經下品直言十念。諸經互異。何也。釋。諸經皆發大菩提心以為因。若無大因。雖復經耳亦生疑難。何得頓聞頓信。故知下品十念是宿植大因。後生退墮。臨終遇善知識。如旱苗得雨。萌芽頓發。若無因者。知識尚不得遇。何況信受。聰慧貴遊之士有愈聞愈不信者。即知一聞頓念非是小緣。且此人感佛深恩。多發悲願度惡眾生。不應以一生作惡便謂此人無大因也。經云。世間人民得聞彌陀名號。慈心喜悅。毛髮聳然。淚即出者。皆是累世嘗行佛道。或他方佛所嘗為菩薩。是故不論顓愚黠慧。凡至心念佛者皆。是多劫深植善根。發大菩提心故。當知所謂善根。不專言利慧。若復無根。如種焦穀豈有芽出。世間奕棋小事。無知賤流頓學頓精。智士終身居於末品。即知是因。小技無因尚不得入。何況大法。是故若有信是希有難信之法者。是人即是大心菩薩十惡五逆若信此淨土法門。即不思議人。決得成佛。自負大徹大悟。若謗此淨土法門。即最下賤人。決定墮落。 > Wei translation: Among the three levels of rebirth, all involve generating Bodhi Mind. The Contemplation Sutra directly speaks of ten recitations for the lowest grade. The various sutras differ—why is this? Explanation: All sutras require generating the great Bodhi Mind as the cause. Without this great cause, even if one hears the teaching, doubt and difficulty will arise. How could one instantly hear and instantly believe? Therefore, know that the ten recitations of the lowest grade come from a great cause planted in past lives. Later, one fell back but, at the moment of death, met a good spiritual teacher—like a dry seedling meeting rain, the sprout instantly bursts forth. Without this cause, one would not even meet such a teacher, let alone believe and accept. Clever and privileged people may hear the teaching more and more and still not believe. This shows that hearing it once and reciting immediately is no small condition. Moreover, this person feels the deep grace of the Buddha and often develops compassionate vows to save evil beings. One should not judge this person as lacking great cause simply because they committed evil in one lifetime. The sutra says: "When people in the world hear the name of Amitabha and feel compassionate joy, hair standing on end, tears flowing—these are people who have practiced the Buddha's path in many past lives, or who were once Bodhisattvas in other Buddhas' lands." Therefore, whether dull or sharp, all who sincerely recite the Buddha's name have deeply planted good roots over many kalpas and generated the great Bodhi Mind. Know that what is called "good roots" does not refer solely to sharp intelligence. Without roots, it is like planting scorched grain—how could a sprout emerge? The worldly game of chess is a trivial matter. A lowly, ignorant person may learn it suddenly and become expert, while a wise person may remain a beginner their whole life. This shows that even for a small skill, without the cause, one cannot enter—how much more so for the Great Dharma? Thus, if there is someone who believes in this rare and difficult-to-believe Dharma, that person is a great-hearted Bodhisattva. Even one who has committed the ten evil acts or the five heinous crimes, if they believe in this Pure Land Dharma, is an inconceivable person who will definitely attain Buddhahood. One who prides themselves on great enlightenment but slanders this Pure Land Dharma is the lowest of people and will definitely fall.