---
title: "靈峰蕅益大師宗論 · 示念佛法門"
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/cmgn46fpf0nopk104r7oel59f"
---

### 示念佛法門

> Showing the Mindfulness of Buddha Practice

念佛法門，別無奇特，只深信力行為要耳。佛云：「若人但念彌陀佛，是名無上深妙禪。」天台云：「四種三昧，同名念佛，念佛三昧，三昧中王。」雲棲云：「一句阿彌陀佛，該羅八教，圓攝五宗。」可惜今人，將念佛看做淺近勾當，謂愚夫愚婦工夫，所以信既不深，行亦不力，終日悠悠，淨功莫剋。設有巧設方便，欲深明此三昧者，動以參究誰字為向上。殊不知現前一念能念之心，本自離過絕非，不消作意離絕，即現一句所念之佛，亦本自超情離計，何勞說妙譚玄？秖貴信得及，守得穩，直下念去，或晝夜十萬，或五萬三萬，以決定不缺為準，畢此一生，誓無變改。若不得往生者，三世諸佛，便為誑語。一得往生，永無退轉，種種法門，咸得現前。切忌今日張三，明日李四，遇教下人，又思尋章摘句；遇宗門人，又思參究問荅；遇持律人，又思搭衣用缽。此則頭頭不了，帳帳不清。豈知念得阿彌陀佛熟，三藏十二部極則教理，都在裏許；千七百公案，向上機關，亦在裏許；三千威儀，八萬細行，三聚淨戒，亦在裏許。真能念佛，放下身心世界，即大布施；真能念佛，不復起貪瞋癡，即大持戒；真能念佛，不計是非人我，即大忍辱；真能念佛，不稍閒斷夾雜，即大精進；真能念佛，不復妄想馳逐，即大禪定；真能念佛，不為他歧所惑，即大智慧。試自簡點，若身心世界猶未放下，貪瞋癡念猶自現起，是非人我猶自挂懷，閒斷夾雜猶未除盡，妄想馳逐猶未永滅，種種他歧猶能惑志，便不為真念佛也。要到一心不亂境界，亦無他術，最初下手，須用數珠，記得分明，刻定課程，決定無缺，久久純熟，不念自念，然後記數亦得，不記亦得。若初心便要說好看話，要不著相，要學圓融自在，總是信不深，行不力。饒你講得十二分教，下得千七百轉語，皆是生死岸邊事，臨命終時，決用不著。珍重。

> The practice of reciting the Buddha's name is nothing extraordinary—it simply requires deep faith and vigorous effort. The Buddha said, "If one merely recites the name of Amitabha, this is called the supreme and profound meditation." Master Tiantai said, "All four kinds of samadhi are essentially the same as buddha-recitation; the samadhi of buddha-recitation is the king of all samadhis." Master Yunqi said, "A single phrase 'Amitabha' encompasses all eight teachings and perfectly includes the five schools." Unfortunately, people today regard buddha-recitation as a shallow practice, fit only for simple folk. Thus their faith is not deep, their effort not strong, and they drift along day after day, failing to achieve the merits of Pure Land practice. Should someone skillfully devise expedient means to deeply understand this samadhi, they immediately turn to investigating the word "Who?" as the ultimate method—little realizing that the present thought, the very mind that recites, is naturally free from faults and transcendence without any deliberate effort to remove them. The very phrase being recited is likewise naturally beyond emotion and conceptualization—why trouble with discussing mystery and profundity? The key is only to have faith and to hold steady, reciting straightforwardly—whether ten thousand, fifty thousand, or thirty thousand times day and night, with the standard of never missing the quota, and vowing never to change throughout this life. If one thus fails to attain rebirth, the Buddhas of the three periods would be speaking falsely. Once reborn, there will be no retreat; all various Dharma gates will manifest before you. Above all, avoid being like "today Zhang San, tomorrow Li Si"—when you meet a scriptural teacher, you think of picking phrases; when you meet a Chan master, you think of posing questions and answers; when you meet a Vinaya master, you think of wearing robes and using bowls. This leads to being unsettled in every direction and never clear on anything. How could you not realize that when you recite Amitabha to the point of familiarity, the ultimate teachings of the entire Tripitaka (twelve divisions) are contained within; the seventeen hundred gong'ans and the ultimate turning words are also contained within; the three thousand dignified behaviors, the eighty thousand fine practices, and the three pure precepts are all contained within. Truly being able to recite the Buddha's name, letting go of body, mind, and the world, is great giving. Truly being able to recite, no longer giving rise to greed, anger, and ignorance, is great precept-keeping. Truly being able to recite, not dwelling on right/wrong or self/others, is great patience. Truly being able to recite, with no interruption or mixture, is great diligence. Truly being able to recite, no longer chasing after delusive thoughts, is great meditation. Truly being able to recite, not confused by other paths, is great wisdom. Examine yourself: if you have not yet let go of body, mind, and world; if thoughts of greed, anger, and ignorance still arise; if right/wrong and self/others still occupy your mind; if interruptions and mixtures are not yet eliminated; if delusive thoughts and chasing have not ceased; if various other paths still confuse your resolve—then you are not truly reciting the Buddha's name. To reach the state of one-mindedness undisturbed, there is no other method. At the very beginning, you must use a counting rosary, keeping track clearly, setting a fixed schedule without fail. Over time, as it becomes mature and pure, recitation will continue even without conscious effort. Then counting or not counting is fine. If a beginner wants to speak lofty words, to be free of attachment, to learn perfect and spontaneous freedom—this is always due to insufficient faith and effort. Even if you can expound the twelve divisions of the teachings or turn out the seventeen hundred turning phrases, they are all matters on the shore of birth-and-death. At the moment of death, they are utterly useless. Take heed.