---
title: "佛說大乘無量壽莊嚴清淨平等覺經會集 · 惑盡見佛第四十一"
description: "佛說大乘無量壽莊嚴清淨平等覺經會集本是民國時期夏蓮居居士於二十世紀三十年代彙編的佛教經典。他鑒於《無量壽經》原譯本繁多且內容差異，遂以五種漢譯本為基礎，去重補缺，精勤會集，形成此一內容完備、文辭流暢的善本。該經主要闡述阿彌陀佛因地發願與果地成就，極樂世界的莊嚴景象，以及眾生信願念佛、橫超三界、往生淨土的易行法門。此會集本揉合各譯精華，深得淨土宗大德推崇，被譽為闡釋淨土法門的權威讀本，在漢傳佛教中具有重要地位，廣為流傳。"
url: "https://rushiwowen.co/en/r/cmglzpzvi001hl504ucm4mlgw"
---

### 惑盡見佛第四十一

> Chapter 41: When Delusions End, One Sees the Buddha

「譬如轉輪聖王有七寶獄，王子得罪，禁閉其中。層樓綺殿、寶帳金牀、欄窗榻座妙飾奇珍，飲食衣服如轉輪王，而以金鏁繫其兩足。諸小王子寧樂此不？」慈氏白言：「不也。世尊！彼幽縶時心不自在，但以種種方便欲求出離。求諸近臣終不從心，輪王歡喜方得解脫。」佛告彌勒：「此諸眾生亦復如是。若有墮於疑悔，希求佛智至廣大智，於自善根不能生信，由聞佛名起信心故，雖生彼國，於蓮華中不得出現。彼處華胎，猶如園苑宮殿之想。何以故？彼中清淨，無諸穢惡。然於五百歲中，不見三寶、不得供養奉事諸佛、遠離一切殊勝善根，以此為苦，不生欣樂。若此眾生識其罪本，深自悔責，求離彼處。往昔世中過失盡已，然後乃出，即得往詣無量壽所，聽聞經法，久久亦當開解歡喜，亦得徧供無數無量諸佛，修諸功德。汝阿逸多！當知疑惑於諸菩薩為大損害、為失大利，是故應當明信諸佛無上智慧。」慈氏白言：「云何此界一類眾生，雖亦修善而不求生？」佛告慈氏：「此等眾生智慧微淺，分別西方不及天界。是以非樂，不求生彼。」慈氏白言：「此等眾生虛妄分別。不求佛剎，何免輪迴？」佛言：「彼等所種善根，不能離相、不求佛慧，深著世樂、人間福報。雖復修福，求人天果。得報之時一切豐足，而未能出三界獄中。假使父母、妻子、男女眷屬欲相救免，邪見業王未能捨離，常處輪迴而不自在。汝見愚痴之人不種善根，但以世智聰辯增益邪心，云何出離生死大難？復有眾生，雖種善根作大福田，取相分別情執深重，求出輪迴終不能得。若以無相智慧植眾德本，身心清淨遠離分別，求生淨剎、趣佛菩提，當生佛剎永得解脫。」

> Suppose a wheel-turning king had a prison of seven treasures, and a prince committed an offense and was locked inside. It has storied towers and adorned halls, jeweled canopies and golden beds, railings, windows, couches, and seats wonderfully decorated with rare treasures. Food and clothing are like those of the wheel-turning king, but his feet are bound with golden chains. Would the young princes enjoy this? Maitreya replied, "No, World-Honored One. While confined there, their minds are not at ease. They only use various means, wanting to escape. They seek out the close ministers, but in the end their wishes are not followed. Only when the wheel-turning king is pleased do they gain release." The Buddha told Maitreya, "These sentient beings are also like this. If any fall into doubt and regret, seeking the Buddha's wisdom and the most vast and great wisdom, yet cannot give rise to faith in their own roots of goodness—because they heard the Buddha's name and gave rise to faith, though they are born in that land, they cannot emerge from within the lotus. That place, the lotus womb, is imagined as a garden and palace. Why is that? Because within it all is pure, without any filth or evil. Yet for five hundred years they do not see the Three Jewels, cannot make offerings or serve the Buddhas, and are far removed from all supreme roots of goodness. They regard this as suffering and do not give rise to delight. If these sentient beings recognize the root of their offense, deeply reproach themselves, and seek to leave that place, then once the faults from their past lives are exhausted, they afterward emerge. Immediately they can go before Amitāyus, hear the scriptures and teachings, and after a long time will also open to understanding and rejoice. They will also be able to make offerings to countless and immeasurable Buddhas and cultivate all merits. You, Ajita, should know that doubt is a great harm to bodhisattvas and a loss of great benefit. Therefore, you should clearly have faith in the unsurpassed wisdom of the Buddhas." Maitreya said, "How is it that some sentient beings in this world, though they also cultivate goodness, do not seek rebirth there?" The Buddha told Maitreya, "These sentient beings have shallow and slight wisdom. They discriminate that the Western land is not equal to the heavenly realms. Therefore they do not delight in it and do not seek birth there." Maitreya said, "These sentient beings are falsely discriminating. If they do not seek the Buddha-land, how can they escape the round of rebirth?" The Buddha said, "The roots of goodness they plant cannot transcend appearances, and they do not seek the Buddha's wisdom. They are deeply attached to worldly pleasures and human blessings. Though they cultivate merit, they seek the fruits of humans and gods. When they obtain their reward, everything is abundant, but they still cannot escape the prison of the three realms. Even if parents, wives, children, and relatives wish to rescue and free them, the king of wrong views and karma has not yet been abandoned. They constantly dwell in the round of rebirth without freedom. Do you see foolish people who do not plant roots of goodness, but with worldly intelligence and clever argument increase their wrong minds—how can they escape the great suffering of birth and death? There are also sentient beings who, though they plant roots of goodness and create a great field of merit, grasp at appearances, discriminate, and are deeply attached in their feelings. Though they seek to escape the round of rebirth, in the end they cannot obtain it. If with the wisdom of no-appearance one plants the roots of all virtues, with body and mind purified and far removed from discrimination, seeking birth in the pure land and tending toward the Buddha's Enlightenment, then one will be born in the Buddha-land and forever attain liberation."