---
title: "雲棲淨土彙語 · 三難淨土"
description: "雲棲淨土彙語由清代虞執西和嚴培西共同錄編，成書於淨土宗興盛的清初時期。該書輯錄了蓮池大師（雲棲祩宏）的淨土法門開示、語錄及修行要義，集中闡述念佛往生、淨業三福等核心思想。作為淨土宗重要典籍，它系統傳承了雲棲大師的淨土教法，對清代淨土信仰的普及與實踐產生了深遠影響，是研究中國佛教淨土宗思想和修行的重要文獻。"
url: "https://rushiwowen.co/en/r/cmcywaqn606eylb042xbb5qju"
---

### 三難淨土

> Three Obstacles to Pure Land

一人問。釋迦如來以足指按地。即成金色世界。佛具如是神力。何不即變此娑婆土石諸山。穢惡充滿之處。便成七寶莊嚴之極樂國。乃必令眾生。馳驅於十萬億佛土之迢迢也。噫佛不能度無緣。子知之乎。淨緣感淨土。眾生心不淨。雖有淨土。何繇得生。喻如十善生天。即變地獄為天堂。而彼十惡眾生。如來垂金色臂牽之。彼終不能一登其閾也。是故剎那金色世界。佛攝神力。而依然娑婆矣。又一人問。經言至心念阿彌陀佛一聲。滅八十億劫生死重罪。斯言論事乎。論理乎。噫經云一稱南無佛。皆已成佛道。又云禮佛一拜。從其足跟至金剛際。一塵一轉輪王位。今正不必論其事之與理。但於至心二字上著倒。惟患心之不至。勿患罪之不滅。事如是。理亦如是。理如是。事亦如是。何足疑也。又一人問。有人一生精勤念佛。臨終一念退悔。遂不得生。有人一生積惡。臨終發心念佛。遂得往生。則善者何為反受虧。而惡者何為反得利也。噫積惡而臨終正念者。千萬人中之一人耳。苟非宿世善根。臨終痛苦逼迫。昏迷瞀亂。何繇而能發起正念乎。善人臨終退悔。亦千萬人中之一人耳。即有之。必其一生念佛悠悠之徒。非所謂精勤者。精則心無雜亂。勤則心無間歇。何繇而生退悔乎。是則為惡者。急宜修省。毋妄想臨終有此僥倖。真心求淨土者。但益自精勤。勿憂臨終之退悔也。

> Someone asked: "When Shakyamuni Tathagata pressed the earth with his toe, it turned into a golden world. Since the Buddha possesses such divine power, why doesn't he simply transform this Saha realm—full of dirt, rocks, mountains, and filth—into a land of ultimate bliss adorned with the seven jewels? Why must sentient beings instead journey across a hundred thousand billion Buddha-lands? Ah! The Buddha cannot save those with whom he has no affinity. Do you understand this? Pure affinities give rise to a pure land. If sentient beings' minds are not pure, even if a pure land exists, how could they be born there? For example, practicing the ten virtues leads to rebirth in heaven, transforming hell into paradise. But for beings who commit the ten evils, even if the Buddha extends his golden arm to pull them, they ultimately cannot step across its threshold. Thus, the golden world existed for an instant. When the Buddha withdrew his divine power, it returned to being the Saha realm." Another person asked: "The sutras say that reciting the name of Amitabha Buddha with perfect sincerity once eliminates the heavy sins of eighty billion kalpas of birth and death. Does this speak of phenomena or of principle? Ah! The sutras also say, 'One single utterance of "Namo Buddha" has already led to Buddhahood,' and 'Each bow to the Buddha, from his heel to the Diamond Realm, one mote of dust is a turn of the wheel of kingship.' Now there's no need to debate phenomena versus principle. Just focus on the words 'perfect sincerity.' Only fear that your mind is not sincere, not that your sins are not eliminated. Phenomena are like this, and principle is like this. Principle is like this, and phenomena are like this. Why doubt it?" Another person asked: "Some people spend their whole lives diligently reciting the Buddha's name but then have a moment of regret at death and can't achieve rebirth. Others commit evil all their lives but then pass away with a single thought of sincere recitation and succeed in being reborn. So why do the good suffer a loss, and the evil gain a benefit? Ah! Those who commit evil and yet have right mindfulness at death are one in ten million. Unless they have good roots from past lives, when death brings intense pain, confusion, and turmoil, how could they awaken a single right thought? Likewise, good people who feel regret at death are also one in ten million. If such cases occur, they must be those who were casual in their practice throughout life, not the truly diligent. Perfect determination means the mind has no confusion; diligence means the mind has no interruptions. How could regret arise? So those who commit evil should urgently cultivate self-reflection and not naively hope for such luck at death. Those who genuinely seek the Pure Land need only increase their own diligence and not worry about regret at the moment of death."