---
title: "徹悟禪師語錄 · 西有解"
description: "徹悟禪師語錄由清代僧人了亮等人彙編而成，收錄了徹悟禪師的開示、法語和書信。該書成於中國佛教禪宗發展的重要時期，融合了禪淨雙修的思想，強調念佛與參禪並重。內容涵蓋修行要旨、心性論述及淨土信仰，體系嚴謹且實踐性強。在佛教史上具有重要地位，被視為禪淨合流的代表性著作，對後世漢傳佛教的修行理念產生了深遠影響。"
url: "https://rushiwowen.co/en/r/cmex3a3mq23a3jp04denhh15i"
---

### 西有解

> Interpretation of the Western Pure Land

西有者。謂西方的的是有。但含事理空有等種種義相耳。若謂定方實有。不可移易。此凡情執著之常有也。若謂一切境界。循業發現。即其現處。當體全空。此則非有。而有。有即非有。真空妙有二諦交徹之有也。若互奪雙亡。二諦俱泯。則非空非有之有也。若相成兩立。二諦俱存。則即空即有之有也。若正雙泯時便雙存。正雙存時便雙泯。雙泯雙存同時無礙之有也。又此有緣起性空。不墮有句。性空緣起。不墮空句。二義只成一法。不墮亦有亦空句。一法宛具二義。不墮非有非空句。此則四句全超之有也。又此有性空緣起。該得有句。緣起性空。該得空句。二諦雙存。該得亦有亦空句。二諦俱泯。該得非有非空句。此則四句全該之有也。又唯全超故全該。設有一句不超。亦不能全該四句。唯全該故全超。設有一句不該。亦不能全超四句也。此則圓教有門之有也。又西方依正莊嚴。皆一切眾生性所本具。特借彌陀大願為增上緣因。一顯發耳。曾何片法之新得哉。此則西有者。乃自性本具真善妙有之有也。又有句固是有句。有句亦是空句。有句亦是亦有亦空句。有句亦是非有非空句。一句即四句也。一句既即四句。四句亦即一句。有句固是有句。空句亦是有句。亦有亦空句亦是有句。非有非空句亦是有句。全一即四。全四即一。一四圓融。不可思議。又此有空等四句。執之則成四種邪見。通之則為四方便門。執成邪見網。永墮外道種族。通為方便門。便入聖賢階位。故曰般若如大火聚。觸著便燒。此謂四邊不容執著也。又曰般若如清涼池。隨方可入。此謂四門皆堪入道也。然全大火聚是清涼池。非離火聚別有涼池。全清涼池是大火聚。非離涼池別有火聚。所謂毫𨤲有差。天地懸隔。毫釐無差。天地懸隔也。

> "When speaking of the existence of the Western Pure Land, it truly exists in the West. However, this 'existence' contains many aspects such as principle and phenomena, emptiness and form. If we say it is fixed and unchangeable in a specific location, that is the 'existence' of ordinary attachment—a rigid, worldly view. If we say all realms arise from karma, and that what appears is inherently empty in essence, then this is 'existence that is not existence.' It is existence with emptiness; existence is itself non-existence. This is the 'existence' of the two truths—true emptiness and wondrous existence—interpenetrating. If both aspects cancel each other out, the two truths vanish, then there is the 'existence' that is neither empty nor existent. If they complement each other, the two truths coexist, then there is the 'existence' that is both empty and existent. When they vanish and coexist simultaneously, it is the 'existence' where both occur without obstruction. Furthermore, this existence, through dependent arising, has an empty nature and does not fall under the concept of 'existence.' Its empty nature, through dependent arising, does not fall under 'emptiness.' These two meanings merge into a single reality, not falling under 'both existence and emptiness.' This single reality fully contains both meanings, yet does not fall under 'neither existence nor emptiness.' This is the 'existence' that transcends all four propositions. Moreover, this existence, with its empty nature and dependent arising, encompasses the proposition of 'existence.' Dependent arising with an empty nature encompasses the proposition of 'emptiness.' The coexistence of both truths encompasses the proposition of 'both existence and emptiness.' The vanishing of both truths encompasses the proposition of 'neither existence nor emptiness.' This is the 'existence' that includes all four propositions. Only by transcending all four can one include all four. If even one proposition is not transcended, one cannot fully include all four. Only by including all four can one transcend all four. If even one is not included, one cannot fully transcend all four. This is the 'existence' of the Perfect Teaching's approach of existence. Moreover, the sublime adornments of the Western Land—the beings and the environment—are originally inherent in the nature of all sentient beings. They are merely brought to light through the power of Amitabha's vows as a contributory cause. Nothing is newly obtained! Therefore, 'existence in the West' is the existence of the true, wondrous good inherent in our own nature. Furthermore, the proposition 'existence' is indeed the proposition of existence, but it is also the proposition of emptiness, the proposition of both existence and emptiness, and the proposition of neither existence nor emptiness. One proposition contains all four. Since one contains all four, all four also contain one. The proposition 'existence' is existence; the proposition 'emptiness' is also existence; 'both existence and emptiness' is also existence; 'neither existence nor emptiness' is also existence. The whole is one, and the one is the whole; the one and the four perfectly merge, inconceivably. Now, these four propositions—existence, emptiness, etc.—if grasped as fixed views, become four types of wrong views. If understood as approaches, they become four expedient gateways. Grasping creates a net of wrong views, forever trapping one in the realm of non-Buddhist paths. Understanding them as expedients leads one into the stages of sages and saints. Hence it is said, 'Prajna is like a great fire—touch it and you burn,' meaning the four extremes cannot be clung to. It is also said, 'Prajna is like a cool pond—one may enter from any side,' meaning all four gates are paths to enlightenment. Yet, the great fire is itself the cool pond—there is no separate pond apart from the fire. The cool pond is itself the great fire—there is no separate fire apart from the pond. As it is said, 'A hair's breadth of difference creates a vast gulf between heaven and earth; no hair's breadth of difference also creates a vast gulf between heaven and earth.'"