---
title: "淨土指歸集 · 十種無礙"
description: "明代高僧大佑法师所集《净土指归集》是净土宗重要典籍之一。该书成书于明初佛教复兴时期，系统汇编了净土经典核心教义与历代祖师精要开示，内容涵盖念佛方法、往生条件及净土依正庄严。其以简明导引为特色，助修行者确立信愿行，归心西方极乐世界。作为净土修行权威指南，该书深刻影响了汉传佛教净土法门的弘扬与实践，至今仍被奉为修学净业的重要依据。"
url: "https://rushiwowen.co/en/r/cmczu7syi00ajkx04zgmcit81"
---

### 十種無礙

> Ten Kinds of Unobstructed Freedom

即心觀佛。託境顯性。心心絕待。法法全真。有不達者。橫生疑謗。故有執內心是佛而不許外求者。執自己之佛而不須他佛者。執諸法皆空而不信有佛者。執一切現成而不假修證者。但是不遵聖教。不達理體。隨有所執。皆成邪見。撥無因果。縱任妄情。認礫為金。蒸砂作飯。今以十種無礙。顯淨土之圓融。蕩滌執情。發明正信。

> Observe the Buddha within your own mind. Rely on the external world to reveal your true nature. Every thought is complete in itself; Every phenomenon is entirely real. Those who do not understand this give rise to doubt and slander. Some cling to the idea that the inner mind is the Buddha, rejecting any external seeking. Some cling to their own Buddha-nature, believing they need no other Buddha. Some cling to the emptiness of all phenomena, denying the existence of any Buddha. Some cling to the notion that everything is already perfect, thinking no practice or realization is necessary. All these are merely attachments, Failing to follow the sacred teachings, Failing to understand the true nature of reality. Whatever they cling to becomes a wrong view, Denying cause and effect, Indulging in deluded emotions, Mistaking gravel for gold, Trying to cook sand into rice. Now, through ten kinds of unobstructedness, I will reveal the perfect harmony of the Pure Land, Cleansing away clinging views, And awakening true faith.

一心境一如。行人一念是能觀之心。彌陀淨土是所觀之境。以心外無法故。諸佛淨土全是自心。以法外無心故。此心全是諸佛法體。心境叵得。心境宛然。互泯互存。絕思絕議。故經云。汝等心想佛時。是心即是三十二相八十隨形好○二修性不二。唯心淨土。是本具之理。全修在性也。發願往生。是隨緣之事。全性成修也。以修性不二故。諸佛淨土雖本來成現。必由淨業成就乃可往生。故經云。是心作佛。是心是佛。諸佛正遍知海從心想生○三因果理同。以眾生諸佛同一體故。諸佛已悟。眾生在迷。迷悟雖殊。性常平等。是故念佛者。即是念一切眾生之本性。故經云。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別○四真俗雙泯。諸法本空。纖塵叵得。隨緣建立。法法宛然。以一切法空故。心佛叵得。以一切法假故。心佛宛然。以一切法中故。心佛不二。非有非空。絕思絕議。故經云。無量壽佛身量無邊。非是凡夫心力所及。然彼如來宿願力故。有憶想者。必得成就。又經云。色身非是佛。音聲亦復然。亦不離色聲。見佛神通力○五依正互融。國土莊嚴依報也。佛及菩薩正報也。一心具一切剎。一一微塵現一切佛及九界眾生。以體性本同故。是故落日及氷國土莊嚴。唯心發現。水鳥樹林皆演妙法○六勝劣同體。諸佛法身從真起應。如鏡現像。妍醜在機。如水起波。隨風大小。由機有利鈍故。應有勝劣。而法身之體。本來不動。故經云。阿彌陀佛神通如意。於十方國。變現自在。或現大身滿虗空中。或現小身丈六八尺○七一多相即。一即多故。一心一塵遍一切佛剎。多即一故。一切佛剎全在一心一塵。為令心專一故。易成就故。故令專念一佛。而一佛即一切佛。故經云。見無量壽佛者。即見十方一切諸佛○八廣狹自在。以十方法界不離一微塵故。一塵至微。量同法界。佛剎雖廣。不離一塵。十萬遐程。不逾方寸。故經云。阿彌陀佛去此不遠。如於鏡中自見面像○九古今無間。以三際不離一念故。前際不可得故。無過去後際不可得故。無未來中際不可得故。無現在以世相遷流本常住故。經云。觀彼久遠。猶若今日。經須臾間。歷事諸佛。遍十方界○十寂用無礙。謂熾然在用。不動本際。如水起波。波全是水。淨名云。不起滅定。現諸威儀。易曰。寂然不動。感而遂通。即寂而用。故捨穢究盡。取淨窮源。用而常寂。故雖有取捨。而實無取舍是。故熾然。念佛與無念等。熾然往生與無生等。於無見處不礙見佛。於無生處任運往生。以圓頓行人語默動靜一切時中皆如實際故。經云。莊嚴佛土者。即非莊嚴滅度。無量眾生。實無眾生得滅度者。此之謂也○如上十種無礙法門。竝是聖教明文。金口所說。了達斯旨。於無礙法。猶尚不著。何況隨世妄情而生執著耶。如斯念佛。無念而念。念而無念。念他方佛即是念自己佛。念一佛即是念一切佛。生一淨土即是普生一切諸佛淨土。而無所生也。

> 1\. Mind and Object Are One The practitioner’s single thought is the observing mind. The Pure Land of Amitabha is the observed object. Since there is nothing outside the mind, all Buddha-lands are entirely one’s own mind. Since there is no mind outside phenomena, this mind is entirely the Dharma-body of all Buddhas. Mind and object cannot be grasped, yet mind and object clearly appear. They mutually negate and mutually exist, transcending thought and discussion. Therefore, the sutra says: “When you all think of the Buddha with your mind, this mind itself is the thirty-two marks and eighty excellent features.” 2. Practice and Nature Are Not Two The mind-only Pure Land is the principle inherently possessed; all practice is grounded in nature. Vowing to be reborn there is the conditioned activity; all nature is realized through practice. Because practice and nature are not two, although the Buddha-lands are originally complete and present, they must be attained through pure karma to achieve rebirth. Therefore, the sutra says: “This mind creates the Buddha; this mind is the Buddha. The ocean of the Buddhas’ perfect, all-knowing wisdom arises from the mind’s thoughts.” 3. Cause and Effect Share the Same Principle Because all beings and Buddhas share the same essence. Buddhas are already awakened; beings are still deluded. Although delusion and awakening differ, their nature is always equal. Therefore, to recite the Buddha’s name is to recite the inherent nature of all beings. Therefore, the sutra says: “As the mind is, so is the Buddha; as the Buddha is, so are beings. Mind, Buddha, and beings—these three are not different.” 4. Ultimate and Conventional Are Both Negated All phenomena are originally empty; not a speck of dust can be grasped. Yet, through conditions, they are established; each phenomenon clearly appears. Because all phenomena are empty, mind and Buddha cannot be grasped. Because all phenomena are provisional, mind and Buddha clearly appear. Because all phenomena are the Middle Way, mind and Buddha are not two—neither existent nor empty, transcending thought and discussion. Therefore, the sutra says: “The measure of Amitabha Buddha’s body is boundless, not within the reach of ordinary minds. Yet, due to that Tathagata’s past vows, those who remember and contemplate will certainly achieve it.” Also, the sutra says: “The physical body is not the Buddha, nor are sounds. Yet one does not separate from form and sound to see the Buddha’s spiritual power.” 5. Environment and Being Mutually Interpenetrate The adornments of the land are the dependent retribution. The Buddha and bodhisattvas are the proper retribution. One mind contains all lands; in each speck of dust appear all Buddhas and beings of the nine realms. Because their essence is originally the same, therefore the setting sun and the icy land’s adornments are all manifestations of the mind alone; waterfowl, trees, and forests all proclaim the wondrous Dharma. 6. Superior and Inferior Share the Same Essence The Dharma-body of Buddhas arises from truth to manifest response, like a mirror reflecting images—beauty or ugliness depends on the viewer. Like water producing waves, their size depends on the wind. Because beings’ capacities are sharp or dull, the responses are superior or inferior. Yet the essence of the Dharma-body is originally unmoving. Therefore, the sutra says: “Amitabha Buddha’s spiritual powers are as he wishes; in the lands of the ten directions, he manifests freely. Sometimes he manifests a great body filling empty space; sometimes a small body of sixteen or eight feet.” 7. One and Many Are Identical Because one is many, one mind or one speck of dust pervades all Buddha-lands. Because many are one, all Buddha-lands are entirely within one mind or one speck of dust. To make the mind single-pointed and easy to accomplish, one is instructed to exclusively recite one Buddha’s name. Yet one Buddha is all Buddhas. Therefore, the sutra says: “To see Amitabha Buddha is to see all Buddhas of the ten directions.” 8. Vast and Narrow Are at Ease Because the ten-direction Dharma-realm does not leave one speck of dust. One speck is extremely minute, yet its measure equals the Dharma-realm. Buddha-lands are vast, yet do not leave one speck. A hundred thousand leagues afar do not exceed an inch of mind. Therefore, the sutra says: “Amitabha Buddha is not far from here, like seeing one’s own face in a mirror.” 9. Past and Present Are Without Gap Because the three times do not leave one thought. The past cannot be grasped, so there is no past. The future cannot be grasped, so there is no future. The present cannot be grasped, so there is no present. Because worldly appearances flow yet are fundamentally abiding. The sutra says: “Contemplating that distant past is like today. In a brief moment, one serves all Buddhas, pervading the ten-direction realms.” 10. Quiescence and Function Are Unobstructed This means blazingly active in function, yet unmoving in the fundamental state. Like water producing waves, the waves are entirely water. Vimalakirti said: “Without rising from cessation-samadhi, one manifests all dignified conduct.” The \*Book of Changes\* says: “Quiet and unmoving, yet responsive and thereby penetrating.” Using while quiescent, therefore abandoning defilements exhaustively, taking up purity to its source. Functioning yet always quiescent, therefore although there is taking and abandoning, in reality there is no taking or abandoning. Thus, blazingly reciting the Buddha’s name equals non-recitation. Blazingly seeking rebirth equals non-birth. Where there is no seeing, seeing the Buddha is unobstructed. Where there is no birth, one spontaneously attains rebirth. Because practitioners of the perfect and sudden teaching—in speech, silence, movement, stillness, at all times—are always as the ultimate reality. The sutra says: “One who adorns a Buddha-land does not adorn it. Liberating countless beings, yet no beings are actually liberated.” This is what it means. The above ten unobstructed Dharma-gates are all clear teachings from the sacred scriptures, spoken by the golden mouth. Understanding this meaning, one does not cling even to unobstructed Dharma, much less follow worldly deluded feelings to produce attachments. Reciting the Buddha’s name like this is non-recitation yet reciting, reciting yet non-reciting. Reciting another’s Buddha is reciting one’s own Buddha. Reciting one Buddha is reciting all Buddhas. Being born in one Pure Land is universally being born in all Buddha-lands, yet without any birth.