---
title: "西方合論 · 2 緣起門"
description: "西方合論是明代文学家袁宏道撰写的一部佛教经典注释著作。袁宏道是晚明著名文学家，公安派代表人物，晚年皈依佛教。该书成书于万历年间，主要阐释净土宗经典《阿弥陀经》的奥义，融合禅净思想，提倡念佛往生西方极乐世界的修行法门。内容涵盖净土信仰、念佛方法、往生条件等核心教义，体现了晚明士大夫佛教的典型特征。作为明代净土宗重要文献，西方合論在佛教史上具有独特地位，既反映了文人佛教的学术特色，也推动了净土思想在士大夫阶层的传播，对后世佛教发展产生深远影响。"
url: "https://rushiwowen.co/en/r/cmcy2fbqw00xhjv04n639gofz"
---

## 西方合論卷之二

> Treatise on the Western Land, Volume 2

### 第二緣起門

> Second Principle: Dependent Origination

夫樂鮑肆者，不念檀旃；非實不念，以不厭故。乍使引之晤室，熱旃炙沈，不終日而悲其昔之穢，厭離之不早也！夫生死臭穢，愈於鮑肆，眾生貪嗜，倍彼蠅蚋；諸佛為鬻香長者，見一輩人天，沒溺濁海，能不惻然？是故阿彌導師，廣開香嚴之肆；釋迦慈父，確指淨域之門。盡大地無非貧兒，一佛號便為資本。欲驗誠言，莫離十念；塞鼻膻腥，久當自厭。今約西方起教，略分十義：

> Those who delight in the fish market do not think of sandalwood and aloes; it is not that they truly do not think of them, but because they have not yet grown weary of the stench. If one were suddenly led into a fragrant chamber, where heated sandalwood and aloes permeate the air, within a day they would grieve over their former filth—and regret not having turned away from it sooner! How much more foul than a fish market is the stench of birth and death; how much more intense is beings' craving for it than the flies and maggots' attraction to rot. The Buddhas, like merchants selling fragrance, see countless beings drowning in the turbid sea—can they remain unmoved? Thus, Amitabha, the guide, widely opens the shop of sublime fragrance; Shakyamuni, the compassionate father, clearly points to the gate of the Pure Land. The whole earth is filled with destitute beggars; a single recitation of the Buddha's name becomes their capital. To verify this true promise, do not stray from the Ten Recitations; as one holds one's nose against the stench of the world, one will gradually come to loathe it. Now, to establish the teaching of the Western Land, I will briefly divide it into ten points:

一、一大事故。　二、宿因深故。

> One, a great matter. Two, the depth of past causes.

三、顯果德故。　四、依因性故。

> Third, to reveal the fruits of enlightenment. Fourth, to rely on the nature of the cause.

五、順眾生故。　六、穢相空故。

> Fifth, because we align with all beings. Sixth, because impurity is empty in nature.

七、勝方便故。　八、導二乘故。

> Seven, because it excels in skillful means. Eight, because it guides the two lesser vehicles.

九、堅忍方故。　十、示真法故。

> Ninth, because of steadfast endurance. Tenth, because of revealing the true Dharma.

一、一大事者，眾生處五濁世，如因處獄，但以罪之輕重，受等不等罰。或干小法、或投極網，辜雖不同，至於縲絏之苦、笞杖之罰，未有一人得免者。何也？以入獄者皆罪人；處人天者皆是業報，分段之身故也。然罪人一入獄，未有時刻不求出離者，則以知獄之煎苦難忍難堪，棘牆之外，更有許大安樂世界故也。今眾生以煩惱為家，以生死為園觀，繫心衣冠之囚長，適情金玉之桁楊，豈知大鐵圍山是我棘牆，三界法場之外，各各自有家鄉田地也。諸佛憫此，酸心痛骨，是故為分別淨穢，指以脫歸路程。而歲久拋棄之人，了無歸處；諸佛又大建宅舍以安之。一則往來獄門，為治道途；一則長伺獄外，修飾旅館。如是之恩，何身可報？嗟夫！燭三界之長夜，揭億生之覆盆，諸佛既不惜垂手，眾生獨何苦戀戀也？經曰：「如來為一大事，出現於世。」大事者，即此事也。眾生種種反戀此毛頭許事，以小易大，甘心瘦死，何哉？

> I. What is this great matter? Living beings dwell in the Five Turbidities, like prisoners in a jail—each receiving punishment according to the weight of their crimes. Some offend lightly, others fall into the deepest nets; though their guilt differs, none escape the pain of shackles or the lash of the rod. Why? Because all who enter prison are criminals, and all who dwell in the human or heavenly realms are bound by karmic retribution, trapped in bodies of limited lifespans. Yet once a criminal enters prison, there is not a moment they do not seek release—for they know the torment of prison is unbearable, and beyond the thorny walls lies a vast world of peace and joy. Now living beings make their home in affliction, treat birth and death as their garden, fix their hearts on the prison guards of clothes and status, and delight in the shackles of gold and jade. How could they know that the great Iron Ring Mountain is their thorny wall, and beyond the execution ground of the Three Realms, each has their own homeland and fields? The Buddhas, moved by compassion, grieve to the bone. Thus they distinguish purity from defilement and point out the path of escape and return. But those who have been abandoned for ages have no place to return to. So the Buddhas build vast mansions to shelter them—one task is to pave the road to the prison gate, another to wait outside and prepare the inns. How could any body repay such kindness? Alas! The Buddhas illuminate the long night of the Three Realms and lift the overturned basin covering countless beings. Since they do not hesitate to reach down, why do living beings cling so stubbornly to their suffering? The sutra says: "The Thus Come One appears in the world for one great matter." This great matter is precisely this. Yet living beings cling to trifles, trading the great for the small, willingly wasting away. Why?

二、宿因深者，有三：一者正因；二者正願；三者正行。一、正因者，即是三世諸佛與諸有情，自清淨體，如萬象依空、山川依地、穀依種子、花果依仁。若無此因，佛果不成。何以故？一切悲智，純依此因而得建立。故長者《合論》曰：「如來藏身，即法身也，諸福智海，莫不居中，故稱為藏。若不見法身，一切福智，大慈大悲，悉皆不辦，總屬生滅。」法身者，即正因是。二、正願者，如本經法藏比丘於自在王如來所，發四十八大願，一願不成不取菩提。此是依自性無量悲智，發如是不可思議願力，非是心外見有眾生，發願欲度，以眾生非心外故。三、正行者，如本經言：「發是願已，如是安住種種功德，修習如是菩薩行，經於無量無數億那由他百千劫」內。又如《一向出生菩薩經》云：「阿彌陀佛昔為太子，聞此微妙法門奉持精進，七千歲中脅不至席，不念愛欲財寶，不問他事，常獨處止意不傾動；復教化八千億萬那由他人得不退轉。」此是自性行持、自性精進，非是有作、有為功德；雖歷億劫，不離一念。以微妙法門，離一切行、一切劫故。是謂正因、正行、正願，如伊三點，缺一不成；非是作得，非不作得。故先德云：「根深果茂，源遠流長。宿因既深，教起亦大。」誠然乎哉！

> Second, the profound past causes are threefold: the first is the primary cause; the second is the primary vow; the third is the primary practice. First, the primary cause refers to the inherently pure nature shared by all Buddhas of the three times and all sentient beings—just as the myriad phenomena depend on space, mountains and rivers depend on the earth, grains depend on seeds, and flowers and fruits depend on their kernels. Without this cause, the attainment of Buddhahood would be impossible. Why? Because all compassion and wisdom are established solely upon this cause. Thus, the Elder's \*Commentary\* states: "The treasury of the Tathagata is itself the Dharma body; all oceans of merit and wisdom reside within it, hence it is called a treasury. If one does not see the Dharma body, then all merit, wisdom, great compassion, and great kindness remain unaccomplished and belong to the realm of birth and death." The Dharma body is precisely the primary cause. Second, the primary vow is exemplified in this sutra by Bhikshu Dharmakara, who, in the presence of the Tathagata Lokesvararaja, made forty-eight great vows, vowing not to attain enlightenment until all were fulfilled. This is the power of inconceivable vows arising from the innate immeasurable compassion and wisdom of one's own nature—not a case of seeing sentient beings as external to the mind and vowing to save them, for sentient beings are not outside the mind. Third, the primary practice is described in this sutra: "Having made these vows, he steadfastly dwelt in various merits, cultivated such bodhisattva practices, for immeasurable, countless billions of nayutas of hundreds of thousands of kalpas." Similarly, the \*Sutra of the Solely Arising Bodhisattva\* states: "Amitabha Buddha, in the past as a crown prince, heard this subtle Dharma door, upheld it with diligence, and for seven thousand years neither leaned nor rested, neither dwelling on desire, wealth, nor other matters, remaining always alone with an unwavering mind. He also taught eight hundred billion nayutas of beings, leading them to irreversibility." This is the practice and diligence of one's own nature—not conditioned, not contrived merit. Though it spans billions of kalpas, it never departs from a single thought. For this subtle Dharma door transcends all practices and all kalpas. These are called the primary cause, primary practice, and primary vow—like the three points of the letter "I," none can be omitted. They are neither artificially constructed nor wholly unconstructed. Hence, the ancient masters said: "Deep roots yield abundant fruit; long sources flow far. When past causes are profound, the arising of teachings is likewise great." How true indeed!

三、顯果德者，如《華嚴經．普賢行願品》云：「諸佛如來，因於眾生，而起大悲；因於大悲，生菩提心；因菩提心，成等正覺。譬如曠野沙磧之中，有大樹王，若根得水，枝葉華果，悉皆繁茂；生死曠野，菩提樹王亦復如是。一切眾生，而為樹根；諸佛菩薩，而為華果。以大悲水，饒益眾生，則能成就諸佛菩薩智慧華果。」是故當知，一切諸佛取佛果者，依於眾生；若無眾生，佛果不成。譬如漢王以救民故，而有百戰；以百戰故，登大寶位；登寶位故，百姓樂業。若無百姓，即無如上等事。究而論之，凡行一德、一事、一利、一名者，若無眾生，皆悉不成。是故我無眾生，即不成我；眾生是依，我即是正；眾生是正，我即是依。人我平等，依正無礙，是法爾故。法爾者，即自然果德故。若向外建立，即不成果義。

> Third, revealing the fruition of virtue: As the \*Avatamsaka Sutra\*'s "Chapter on the Practices and Vows of Samantabhadra" states: "All Buddhas and Tathagatas, because of sentient beings, arouse great compassion; because of great compassion, give rise to the bodhi mind; because of the bodhi mind, attain perfect enlightenment. For example, in the vast wilderness of sand and gravel, there is a great king of trees. If its roots receive water, the branches, leaves, flowers, and fruits all flourish abundantly. The wilderness of birth and death, and the king of bodhi trees, are likewise. All sentient beings are the tree's roots; all Buddhas and bodhisattvas are its flowers and fruits. By using the water of great compassion to benefit sentient beings, one can accomplish the wisdom flowers and fruits of all Buddhas and bodhisattvas." Therefore, one should know that all Buddhas who attain Buddhahood rely on sentient beings; if there were no sentient beings, the fruit of Buddhahood could not be accomplished. For example, the King of Han, because of saving the people, engaged in a hundred battles; because of those hundred battles, ascended to the great throne; because of ascending to the throne, the common people enjoyed peace and prosperity. If there were no people, none of the above events would occur. Examining this thoroughly, whenever one practices any virtue, performs any deed, benefits any being, or achieves any renown, without sentient beings, none of these could come to be. Therefore, without sentient beings, there would be no self; sentient beings are the support, and I am the main; sentient beings are the main, and I am the support. People and self are equal, support and main are unobstructed — this is the natural order. The natural order means the naturally resultant virtue. If one establishes things outwardly apart from this, one will not accomplish the meaning of fruition.

四、依因性者，一切眾生，皆有如是淨性。譬一精金，冶為釵釧及溺器等。金性是一，溺器者是器，具穢非金穢故；若加銷治，為種種玩好等物，金亦不易。生佛亦然，同一淨性，但以釵釧溺器，而有差別，非是性異。是故博地凡夫，十念即生者，以本淨故。阿彌陀佛，欲攝受是眾生，即攝受者，以眾生本淨故。如鏡中之光，不從磨得；生淨土者，非是行願及與念力所能成就。何以故？念行如鑪錘等，但能銷金，無別有金生故。

五、順眾生者，謂樂兒童者，當以餅果；樂婦女者，必用綺羅；一切眾生所重，惟寶玉衣食，是故有自然七寶，及與樓閣妙麗衣服飲食等事。譬諸火宅諸兒，非羊鹿等車，決不肯出，出已純與大車。今釋迦如來順眾生情見，說阿彌陀七寶淨土，秖為眾生見境如是，合如是說。眾生生已，各各自見細妙淨相，無可比喻，方知琉璃𤥭璖瑪瑙，猶如瓦礫。如達官貴人，向田舍兒說王宮精嚴，姑就彼人所極珍異者為比，向非情量所及。如對生盲說色，亦無所用，其方比矣！

> 5\. "Accommodating sentient beings" means this: for those who delight in children, one offers cakes and fruits; for those who delight in women, one must use fine silks. What all sentient beings value most are treasures, jade, clothing, and food—hence the natural seven treasures, along with towers, exquisite robes, food, drink, and the like. This is like the children in the burning house: unless they were offered the goat-cart or deer-cart, they would never leave—yet once they came out, they were given only the great cart. So now, Shakyamuni Buddha, accommodating the ordinary perceptions and views of sentient beings, speaks of Amitabha's Pure Land of seven treasures—simply because beings see the world in this way, and it is fitting to speak accordingly. Once beings are reborn there, each one sees for themselves such subtle, exquisite, pure appearances that nothing can compare—only then do they realize that even crystal, tridacna, and agate are like gravel and shards. This is like a high official or nobleman, speaking to a farmer's child of the splendor and refinement of the royal palace, using only what that child considers most precious as a comparison—for what lies beyond ordinary imagination cannot be grasped. Speaking of color to one born blind is likewise useless—such is the nature of comparison here!

六、穢相空者，如《智論》曰：「譬如人有一子，喜在不淨中戲，聚土為穀，以草木為鳥獸，而生愛著。人有奪者，瞋恚啼哭。其父知已，思惟此子今雖愛著，此事易離，小大自休。何以故？此物非真故。菩薩亦如是，觀眾生愛著不淨臭身，及種種五欲；若信等五根成就時，即能捨離。若小兒所著實是真物，雖復年至百歲，著之轉深；若眾生所著物實有者，雖得五根，亦不能捨；以諸法皆空，誑不實故，故得捨離。」如來為眾生說淨土亦爾，以眾生所著非實，即易為訓化故。如人少時悅色、壯歲營官、老年嗜利，若是實可好著，不應年變月易。以變易故，說淨土時，亦悅、亦營、亦嗜，如夢中人，喚之即醒；若夢實者，雖喚無益。以俱非實，是故諸佛為一切眾生說如是法門。

七、勝方便者，為此方便，非是自力，亦非他力。緣自性海中，具有如是自在功德，一切現成。是故一句聖號，無復煩詞；十念功成，頓超多劫。如萬竅怒號，力在扶搖，因竅顯故；如幽谷洞明，功在晨曦，因谷見故；如一綫之蟻孔，能穿連山之堤，是水之力，非蟻力故；又如一葉之葦席，能運萬斛之舟，是風之力，非葦力故。總之皆是法界性海，無作無為不思議力所現，非自非他，一切具足，故有如是殊勝方便，是謂捷中之捷、徑中之徑。舍此不修，是真愚癡！

八、導二乘者，二乘避境趨寂，證假涅槃，不得如來法身，受業惑苦：一者，無明住地，不得至見煩惱垢濁、習氣臭穢究竟滅盡，淨波羅蜜果。二者，因無明住地有虛妄行未除滅故，不得至見無作、無行，我波羅蜜果。三者，因微細虛妄，起無漏業，意生諸陰未除盡故，不得至見極滅、遠離，樂波羅蜜果。四者，變易生死，斷續流滅，不得至見極無變易，常波羅蜜果。以是四種業惑，未證真理。如來憫之，教令回斷滅心，修淨土行。令知即空不斷，即有不常，乘大乘智，入涅槃海。

九、堅忍力者，龍樹菩薩曰：「童子過四歲以上，未滿二十，名為鳩摩羅伽地。若菩薩初生菩薩家者如嬰兒；得無生法忍，乃至十住地，離諸惡事，名為鳩摩羅伽地。欲得如是地，當學般若波羅蜜，常欲不離諸佛。問曰：『菩薩當化眾生，何故常欲不離諸佛？』答曰：『有菩薩，未入菩薩位，未得阿鞞跋致受記莂故，若遠離諸佛，便壞諸善根沒在煩惱，自不能度安能度人？如人乘船，中流壞敗，欲度他人，反自沒水；又如小湯投大氷池，雖消少處，反更成氷。菩薩未入法位，若遠離諸佛，以少功德無方便力，欲化眾生，雖少利益，反更墜落。以是故新學菩薩，不應遠離諸佛。』問曰：『若爾者，何以不說不離聲聞、辟支佛？聲聞、辟支佛，亦能利益菩薩。』答曰：『菩薩大心，聲聞、辟支佛雖有涅槃利益，無一切智故，不能教道菩薩。諸佛一切種智故，能教導菩薩。如象沒泥，非象不能出，菩薩亦如是。若入非道中，唯佛能救，同大道故。故說菩薩，常欲不離諸佛。』復次菩薩作是念：『我未得佛眼故，如盲無異；若不為佛所引導，則無所趣，錯入餘道。設聞佛法，異處行者，未知教化時節，行法多少。復次菩薩見佛，得種種利益，或眼見心清淨；若聞所說，心則樂法，得大智慧，隨法修行，而得解脫。』如是等值佛無量益利，豈不一心常欲見佛。譬如嬰兒不應離母；又如行道，不離糧食；如大熱時，不離涼風冷水；如大寒時，不欲離火；如度深水，不應離船；譬如病人，不離良醫；菩薩不離諸佛，過於上事。何以故？父母、親屬、知識、人天王等，皆不能如佛益利。佛益利諸菩薩，離諸苦處，住世尊之地。以是因緣，故菩薩常不離佛。問曰：『有為之法，欺誑不真，皆不可信。云何得如願不離諸佛？』答曰：『福德智慧具足故，乃應得佛，何況不離諸佛。眾生有無量劫罪因緣故，不得如願。雖行福德，而智慧薄少；雖行智慧，而福德薄少，故所願不成。菩薩求佛道故，要行二忍：生忍、法忍。行生忍故，一切眾生中，發慈悲心，滅無量劫罪，得無量福德。行法忍故，破諸法無明，得無量智慧。二行合和故，何願不得？以是故菩薩世世常不離諸佛。復次菩薩，常愛樂念佛，故捨身受身，恒得值佛。譬如眾生習欲心重，受婬鳥身，所謂孔雀、鴛鴦等；習瞋恚偏多，生毒蟲中，所謂惡龍、羅剎、蜈蚣、毒蛇等。是菩薩心，不貴轉輪聖王、人天福樂，但念諸佛，是故隨心所重，而受身形。復次菩薩，常善修念佛三昧因緣故，所生常值諸佛。』」

天如《或問》曰：「禪宗悟達之士，既曰見性成佛，焉肯復求淨土？」答曰：「悟達之士，政願求生。汝但未悟，使汝既悟，淨土之趨，萬牛莫挽。」

問曰：「學者但患大事不明。大事既明，當行佛教，隨類化身，入泥入水，不避生死，廣度生靈。何故求生淨土，厭苦趨樂？」

答曰：「汝將謂一悟之後，習漏永除，便得不退轉耶？將謂一悟之後，更無遍學佛法、修行證果等事耶？將謂一悟之後，便可上齊諸佛，入生死不受障緣之所撓耶？審如是，則諸大菩薩，修六度萬行，動經恒河沙數劫者，是皆愧汝！古教有云：『聲聞尚有出胎之昧，菩薩亦有隔陰之昏。』況近時薄解淺悟，自救不了者。縱有悟處深遠，見地高明，行解相應，志在度人者，奈何未登不退，力用未充；居此濁惡，化此剛強，此亦先聖之所未許。如以未完不固之舟，濟多人於惡海，自他俱溺，其理必然。故《往生論》云：『欲遊戲地獄門者，必生彼土，得無生忍，已還入生死，救苦眾生，以此因緣，求生淨土。』又先聖有云：『未得不退轉位，不可混俗度生，未得無生法忍，要須常不離佛。譬如嬰兒，常不離母；又如弱羽，只可傅枝。』今此國中，釋迦已滅，彌勒未生；四惡趣苦，因果牽纏；外道邪魔，是非扇亂；美色淫聲之相惑，惡緣穢觸之交侵。既無現佛可依，又被境緣所撓，初心悟達之人，尠有不遭其退敗者。所以世尊殷勤指歸極樂，良有以也。蓋彼彌陀現在說法，樂土境緣種種清淨，倘依彼佛，忍力易成，高證佛階，親蒙授記；然後出化眾生，去來無礙。多見今之禪者，不究如來之了義，不知達磨之玄機，空腹高心，習為狂妄。見修淨土，則笑之曰：『彼學愚夫愚婦之所為。』余嘗論其非鄙愚夫愚婦，乃鄙文殊、普賢、龍樹、馬鳴等也。非特自迷正道，自失善根，自喪慧身，自亡佛種；且成謗法之業，又招鄙聖之殃，佛祖視為可哀憐者。於是永明和尚深憐痛哀，剖出心肝，主張淨土，既以自修又以化世。故其臨終有種種殊勝相現，舍利鱗砌，徑生極樂上品；乃至閻羅以為希有，圖像禮敬。夫永明既悟達磨直指之禪，又能致身於極樂上品，以此解禪者之執情，以此為末法之勸信，是真大有功於宗教者。豈特永明為然，如死心新禪師，作勸修淨土之文，又如真歇了禪師，作《淨土說》有云：『洞下一宗，皆務密修，其故何哉？良以念佛法門，徑路修行，正按大藏，接上上根器，傍引中下之機。』又云：『宗門大匠，已悟不空有法，秉志孜孜於淨業者，以淨業見佛簡易于宗門故。』又云：『乃佛乃祖，在教在禪，皆修淨業，同歸一源。入得此門，無量法門，悉皆能入。』至如天衣懷禪師、圓照本禪師、慈受深禪師、南嶽思禪師、法照禪師、淨靄禪師、淨慈大通禪師、天台懷玉禪師、梁道珍禪師、唐道綽禪師、毘陵法真禪師、姑蘇守納禪師、北磵簡禪師、天目禮禪師等諸大老，皆是禪門宗匠，究其密修顯化，發揚淨土之旨，則不約而同。廣如彼文，不能盡錄。是故當知，禪宗密修，不離淨土；初心頓悟，未出童真，入此門者，方為堅固不退之門。」

十、示真法者，一切修行法門，言空即斷，言有即常，未為究竟。唯此念佛三昧，即念而淨，淨非是無；即淨而念，念非是有。達淨無依，即是念體；了念本離，即是淨用。是故非淨外有念，能念于淨；若淨外有念，念即有所，所非淨故。非念外有淨，能入諸念；若念外有淨，淨即有二，二非淨故。當知諸佛順寂滅心而嚴淨土，是故念淨土者，當入一切寂滅門。諸佛順常樂我淨心而嚴淨土，是故念淨土者，當入一切常樂我淨門。諸佛順平等眾生心而嚴淨土，是故念淨土者，當入一切平等眾生門。諸佛順大悲智業而嚴淨土，是故念淨土者，當入一切大悲智業門。諸佛順無作無為不可思議業而嚴淨土，是故念淨土者，當入一切無作無為不可思議門。諸佛順塵勞煩惱性而嚴淨土，是故念淨土者，當入一切塵勞煩惱門。諸佛順微塵芥子相而嚴淨土，是故念淨土者，當入一切微塵芥子門。以上諸大法門，但一聲阿彌陀佛，皆悉證入，亦無能證、所證之相。若不爾者，則是有餘之淨；念佛三昧即不如是。

## 西方合論卷之二終