禪宗的淨土觀可略分為三類：一是從心性論來揭示淨土思想體系。二是否定實在界內、界外淨土之徹底唯心主張。三是提倡禪淨融合，不可分立的淨土觀。此三類淨土觀，在本文分別稱為「自性彌陀的心性論」、「非心非佛的否定論」，與「即心即佛的調合論」。《六祖壇經》屬中國禪自家之經典，所揭示的唯心淨土思想，多闡述心性之理，歸之為第一類。惠能以後，不乏弟子取《壇經》的偏義，對唯心淨土與實報淨土作徹底的否定，發展呵祖罵佛的狂禪態度，則歸之為第二類。另一類者，則為禪淨之調合後的禪宗思想，強調自性本心對淨土變現功能作用，即為第三類。此三類亦是禪宗之淨土思想發展的三階段，而第三類，正是第一、二類朝往生淨土論的轉向。考察《六祖壇經》的淨土思想，若取其偏義，對生淨土論則會形成衝擊，即發展成第二類淨土思想，此見解是破壞性的；但若轉向成第三類，則能對往生淨土產生積極的貢獻。本文希望藉此反省，來發掘《六祖壇經》對念佛往生論的積極意義。

The view of Zen on Pure Land could be grouped into three. The first type was the explanation from "Mind-Nature Theory". The second was negativism, thoroughly denying any real world inside or outside. The third was the view that Pure land could be mixed with Zen, even the supporters advocated "Practice for both Zen and Pure Land"(禪淨雙修). These three kinds are termed discriminatingly as "The Mind-Nature Theory of Mind-Only Pure Land", "The Negativism of None-Mind None-Buddha", "The Coherentism of while Mind is Buddha". Because the Platform Sutra was a sutra of Chinese's own, the thought in this book were all Mind-Nature Theory, attributed to the first type. After Hui-neng, some disciples misled the meaning into none of Pure Land. They developed the attitude of blaming on Buddha. We attributed to the second type. The third type was the thought that had been coherent. It emphasized the function of mind that could unfold the Pure Land. The three types would rather be regarded as steps of Zen than difference. Also, the third type was a turn from first and toward pure land. If we follow the second type, it would shock the thought of Pure Land Sect. It was not appropriate. If we follow the third type, it would be some positive contribution for Pure Land Sect. We hope to reveal the positive meaning from the Platform Sutra for Pure Land.