---
title: "淨土指歸集 · 以理奪事"
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/cmczu7t6w00jrkx04xaywer3x"
---

### 以理奪事

> Subduing Reality with Principle

六祖壇經說。韶州人問修西方法。六祖云。自心有西方。何處覓西方。東方人造罪作業。求生西方。若西方人造罪作業。求生何處。但能悟性。何所不可。又誌公云。智者知心是佛。愚人願往西方。二師所言。皆以理奪事。亦應病之藥也。若隨語生解。則執藥成病矣。若直就理說。則一法不可得。有何淨土可生。不獨無淨土。而自心亦不可得。此不可得亦不可得。若然者。則所謂自心有西方。與知心是佛者。皆成疣贅矣。然理是即事之理。空是即有之空。正當掃蕩處。何妨建立諸法而念佛往生也。以事即理。故念而無念。生而無生。方在活路上行。不執死語。後人不會此意。一向隨語生解。毀謗修淨業人。如人乘船涉海。却勸陸行。不副來機。只增惑亂。永嘉云。棄有著空病亦然。還如避溺而投火。不其然哉。

> The Sixth Patriarch's Platform Sutra says: When a person from Shaozhou asked about practicing the Western Pure Land method, the Sixth Patriarch replied, "Your own mind has the West within it—where else will you search for the West? People of the East commit offenses and create karma, yet seek rebirth in the West. If people of the West commit offenses and create karma, where would they seek rebirth? If you can awaken to your true nature, what is not possible?" Master Zhi also said: "The wise know that the mind is Buddha; the foolish merely wish to go to the West." Both masters spoke in terms of principle overriding phenomenal details—their words were medicine tailored to specific ailments. But if you take their words literally and cling to fixed interpretations, you turn the medicine into a disease. If we speak directly from principle, then not a single dharma can be grasped—what Pure Land could there be to be born into? Not only is there no Pure Land, but even the self-mind itself is unobtainable. And this very "unobtainability" is also unobtainable. If that is so, then statements like "the self-mind has the West within it" or "the mind is Buddha" become superfluous appendages. However, principle is precisely the principle within phenomena, and emptiness is the emptiness within existence. Right where we sweep everything away, what harm is there in establishing all dharmas and practicing recitation of the Buddha's name for rebirth in the Pure Land? Because phenomena are themselves principle, we recite yet there is no reciter, we are reborn yet there is no rebirth—this is walking the living path, not clinging to dead words. Later people who fail to grasp this meaning take everything literally, twisting the words and slandering those who cultivate pure karma. This is like someone crossing the sea by boat who then advises others to travel by land instead—it misses the opportunity of those they address and only increases confusion and delusion. Yongjia said: "Discarding existence yet clinging to emptiness—that illness is just the same. It's like fleeing drowning only to throw yourself into fire." Is it not exactly so?