---
title: "靈峰蕅益大師宗論 · 歙浦天馬院普說"
description: "靈峰蕅益大師宗論是明末高僧智旭的著作。明末佛教面臨內部僵化與外部挑戰，智旭大師立足天台宗，主張禪教律淨融合，回應時代弊病。該書匯集其書信、註疏與開示，系統闡述性相融通、淨土為歸的佛學思想，強調解行並進與實踐修行。作為中國佛教史上承先啟後的巨著，它深刻影響了後世漢傳佛教的發展，尤其對淨土宗的推廣貢獻卓著，被尊為淨土宗第九祖的智旭，其思想透過此論成為明清佛教的重要指南。"
url: "https://rushiwowen.co/en/r/cmgn46fpf0nomk104bt5aatnz"
---

### 歙浦天馬院普說

> Universal Dharma Talk at Tianma Temple in Shepu

《華嚴經》云「若人欲了知，三世一切佛，應觀法界性，一切惟心造。」《金剛經》云「一切有為法，如夢幻泡影，如露亦如電，應作如是觀。」當知二偈，旨趣無別，既惟心造，皆是有為，既惟有為，皆如夢幻。然有為有二：一、有為有漏，即六凡法界，二、有為無漏，即四聖法界。十界聖凡雖別，究竟皆惟心造，而有為有漏如夢幻，有為無漏順法性，故非夢幻也。何謂六凡皆唯心造？若一念與上品十惡相應，則法界舉體而為地獄；一念與中品十惡相應，法界舉體為畜生；一念與下品十惡相應，法界舉體為餓鬼；一念與下品十善相應，法界舉體為修羅；一念與中品十善相應，法界舉體為人道；一念與上品十善相應，法界舉體為天道。此六道者，不但三塗，及下界人天，生死往還，如幻如夢，假饒非想非非想處，不免墮落空亡，皆如夢幻也。何謂四聖皆唯心造？若能知苦斷集，慕滅修道，勤修戒定慧品，得證偏真涅槃，則法界舉體而為聲聞；能諦觀流轉還滅十二因緣，而得覺悟，則法界舉體為獨覺；能以先知覺後知，先覺覺後覺，廣修六度萬行，自利利他，則法界舉體為菩薩。菩薩復有四種：若依生滅四諦，發四弘誓願，三大阿僧祇劫，伏惑度生，即是藏教菩薩；依無生四諦發四弘，先斷正使，扶習潤生，度如幻眾，即通教菩薩；依無量四諦發四弘，不但化度六凡，出分段生死，兼度三乘權聖，出變易生死，即別教菩薩；若能徹悟現前一念心性，本自豎窮橫遍，眾生迷之，舉體為集苦，而此心不減，諸佛悟之，舉體為道滅，而此心不增，妙心雖同，迷悟懸隔，遂依無作四諦，發無上菩提心，稱性修行六度萬行，自覺覺他，即是圓教菩薩。此四種菩薩，所修福智，便名有為無漏。況功行圓滿，同歸無上菩提，則法界舉體而為四智菩提。無漏身土，盡未來際，利樂有情，豈可亦謂之如幻如夢乎？然四聖中，二乘雖出生死，但證偏真，不達心性全體，僅名有為無漏。諸佛菩薩，能證心性全體，故約全性起修，即名有為無漏可也；若約全修在性，即名無為無漏可也。《金剛經》如幻如夢者，為破凡外二乘我法二執言之。夫夢境雖空，而夢心即是覺心；幻事雖虛，而幻本亦不全虛；泡雖無實，而非無水；影雖無實，而非無質。則知六凡生死往還，雖如幻夢，而佛性亦不斷滅，但日用不知耳。菩薩了知現前一念心性，亙古亙今，本不生滅，上等諸佛，下等眾生，雖欲不上求下化，不可得也。然雖發大菩提心，無始虛妄，無明習重，觀力輕微，恐易退轉，必須將此圓解，專念阿彌陀佛，求生極樂世界。蓋吾現前一念心性，既本豎窮橫遍，則本具無邊剎海，於我心性無邊剎海中，實有十萬億剎外之極樂世界，實有現在阿彌陀佛，先證心性，慈悲接引一切迷流。我今以此菩提心力，稱彼名號，便與阿彌陀佛，如空合空、水合水。故稱名一聲，即一聲一心不亂，稱名十聲，即十聲一心不亂，乃至稱名七日，即七日一心不亂，以正稱名時，更無二心、更無可亂故也。或謂十惡五逆，臨終十念，尚得往生，何必平日矻矻稱名？此大不然。經云十惡五逆得往生者，必過去曾種菩提種子，若無菩提種子，何能遇善友？縱遇善友勸發，亦何能頓生信願，稱念弘名邪？故凡修心淨業之士，急須薦取妙心，發菩提願，稱念阿彌陀佛，雖不斷惑，亦能帶業往生，橫超三界，乃不可思議法門。十方諸佛，以無量舌、無量音，歎此法門，猶莫能盡，應當諦信而力行之。今篁南聖河吳居士，與堅密法友，特為令先慈成淨優婆夷洪太孺人，請說法要，敬為拈出。

> The Avatamsaka Sutra says: "If one wishes to fully understand all Buddhas of past, present, and future, they should contemplate the nature of the Dharma-realm: everything is created by the mind." The Diamond Sutra says: "All conditioned phenomena are like dreams, illusions, bubbles, shadows, like dew or lightning—thus should one view them." Know that these two verses share the same intent: since everything is created by the mind, it is all conditioned; and since it is all conditioned, it is all like a dream or illusion. However, conditioned phenomena are of two kinds: first, conditioned with defilements—this refers to the six realms of ordinary beings; second, conditioned without defilements—this refers to the four realms of sages. Although the ten realms are distinct between ordinary beings and sages, ultimately they are all created by the mind. Still, conditioned phenomena with defilements are like dreams and illusions, while conditioned phenomena without defilements accord with the nature of reality and are therefore not like dreams or illusions. What does it mean that all six realms are created by the mind? If a single thought corresponds to the highest grade of the ten negative actions, then the entire Dharma-realm manifests as hell. If a thought corresponds to the middle grade, it manifests as an animal. If a thought corresponds to the lower grade, it manifests as a hungry ghost. If a thought corresponds to the lower grade of the ten positive actions, it manifests as an asura. If a thought corresponds to the middle grade, it manifests as a human. If a thought corresponds to the highest grade, it manifests as a heavenly being. These six realms—including not only the three lower paths and the lower heavenly and human realms, but even the realm of neither perception nor non-perception—are all like dreams and illusions, subject to birth and death, and ultimately falling into emptiness. What does it mean that the four sages are all created by the mind? If one understands suffering, abandons its causes, aspires to cessation, and cultivates the path—diligently practicing precepts, concentration, and wisdom—and attains the tranquil Nirvana of the arhat, the entire Dharma-realm manifests as a voice-hearer. If one contemplates the twelve links of dependent origination, both in their arising and ceasing, and awakens, the entire Dharma-realm manifests as a solitary realizer. If one uses prior understanding to awaken others, widely cultivating the six perfections and myriad practices for self and others, the entire Dharma-realm manifests as a bodhisattva. There are four kinds of bodhisattvas: those in the Teaching of Scriptures (Tsang-chiao) generate the four great vows based on the teaching of suffering, its origin, cessation, and the path as existing and conditioned, and spend three countless eons subduing afflictions to save beings; those in the Common Teaching (T'ung-chiao) base themselves on the teaching of the unborn nature of these truths, first cutting off the primary afflictions, then using residual habits to cultivate compassion and save beings as if in a dream; those in the Distinct Teaching (Pieh-chiao) base themselves on the teaching of immeasurable truths, not only saving beings from the cycle of birth and death but also guiding the provisional sages beyond the refined form of existence; those in the Perfect Teaching (Yuan-chiao) awaken to the nature of the present thought, which is boundless and timeless, realizing that in beings it composes the truths of suffering and origin without decreasing, and in Buddhas it composes the truths of cessation and the path without increasing. Yet this wondrous mind is the same—only realization and confusion differ. Thus, based on the teaching of the effortless truths, these bodhisattvas generate the unsurpassed bodhi mind, cultivate the six perfections in accord with their innate nature, and awaken themselves and others. The accumulated merit and wisdom of these four kinds of bodhisattvas are called conditioned without defilements. When their practice is complete and they return to the same unsurpassed enlightenment, the entire Dharma-realm manifests as the fourfold wisdom of the Buddha—the unconditioned body and land. Is this also to be called a dream or illusion? Among the four sages, the two lesser vehicles escape birth and death but only realize the partial truth, not the complete nature of mind—hence they are merely conditioned without defilements. Buddhas and bodhisattvas realize the complete nature of mind. If we speak of the practice as arising from that nature, it is called conditioned without defilements; if we speak of the practice as wholly contained within that nature, it is called unconditioned without defilements. When the Diamond Sutra speaks of things being like dreams and illusions, it does so to break the attachment to self and dharmas held by ordinary beings and those of the two lesser vehicles. Though a dream is empty, the dreaming mind is itself the awakened mind; though an illusion is unreal, its basis is not entirely empty; though a bubble has no solidity, it is not without water; though a shadow has no substance, it is not without a body. Thus, we know that even the cycle of birth and death in the six realms, though like a dream, still contains the Buddha-nature—it does not cease to exist. Beings simply fail to recognize it in their daily lives. Bodhisattvas, however, realize that this present thought-moment is perpetual, originally unborn and undying, equal to all Buddhas above and all beings below. So it is impossible for them not to seek enlightenment above and to save beings below. However, even after generating the great bodhi mind, one may find that eons of false thinking and deep habitual afflictions make the power of insight weak, and one may easily regress. Therefore, one must use this perfect understanding to single-mindedly recite Amitabha Buddha’s name and seek rebirth in his Land of Ultimate Bliss. Since the nature of our present thought is boundless and timeless, it inherently contains infinite realms. Within those infinite realms, there truly exists, beyond a billion lands, the Land of Ultimate Bliss, and there truly exists the present Amitabha Buddha—who realized the nature of mind first and now compassionately guides all beings lost in delusion. With this power of the bodhi mind, when we call his name, we unite with Amitabha Buddha like space merging with space, or water flowing into water. Thus, each recitation is itself a single-minded focus—recite once, and there is single-mindedness; recite ten times, and there is single-mindedness; recite for seven days, and there is single-mindedness. At the very moment of recitation, there is no second thought, nothing to distract. Someone might say: Even those who committed the ten evils or five deadly sins can attain rebirth by reciting ten times at death—why go through the trouble of constant recitation in daily life? This is greatly mistaken. The sutras say that those who committed such grave sins can be reborn because they had previously planted seeds of enlightenment. Without such seeds, they would never meet a good spiritual friend; even if they did, how could they suddenly develop faith, aspiration, and recite the holy name? Therefore, practitioners in the Pure Land path must urgently awaken to the wondrous mind, generate the bodhi vow, and recite the name of Amitabha Buddha. Even without cutting off afflictions, one can still be reborn while carrying karmic obstacles, leaping beyond the three realms. This is a most inconceivable Dharma-door. All Buddhas, with countless tongues and countless voices, praise this Dharma-door, yet their praise still cannot exhaust its virtues. Thus, you should deeply believe and earnestly practice. Now, the layman Wu of Holy River in Ba of Shinan, along with his Dharma-friend Jian Mi, specifically requested this teaching for his late mother—the pure laywoman, née Hong—who had passed away. Out of reverence, I offer this to you.