---
title: "靈峰蕅益大師宗論 · 示念佛三昧"
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/cmgn46fpf0noqk1041d4qg2eb"
---

### 示念佛三昧

> A Demonstration of the Buddha-Recitation Samadhi

念佛三昧，名寶王三昧，三昧中王。凡偏圓權實種種三昧，無不從此三昧流出，無不還歸此三昧門。蓋至圓頓之要旨，亦三根普利之巧便也。眾生心性，一而已矣。只此一心，法爾具真如、生滅二門。正隨緣而不變，名真如門；即不變而隨緣，名生滅門。依真如門，說圓實教，依生滅門，說偏權教。離真如無生滅，權是實家之權，故可為實施權；離生滅無真如，實是權家之實，故須開權顯實。為實施權，有藏通別教之三；開權顯實，統惟圓教之一。權實四教，無非念佛法門，所謂念自佛，念他佛，雙念自他佛，約四教成十二種念佛三昧。又常行等四種三昧，同名念佛，一一三昧，各具十二，則四十八種。復次念他佛者，或念相好、念法門、念實相，以例念自念雙，亦可各三，廣歷四三昧，四教，則一百四十四種，一一種，復有無量境觀差別，非言可宣。而持名一法，出《佛說阿彌陀經》，仍在前來種種三昧之外。《觀經》云「汝若不能念彼佛者，應稱無量壽佛名字是也。」此持名法門，雖似曲為中下，仍復最頓最圓。蓋所持之心，無論解與不解，當體無非一境三諦；能持之心，無論達與不達，當體無非一心三觀。請嘗言之。六字彌陀，為因名故名，為因心故名，為亦名亦心故名，為非名非心故名？若因名故名，名應自持，何待心持？又名能自持，與心何預？若因心故名，是心本有名，則不持時，名何不現？若亦名亦心故名，名能有名，何待於心？心能有名，何待於名？又此名字，誰半屬名，誰半屬心？且不持時名中半，名雖無，心中半名應在。離既各無，合云何有？若非名非心故名，既非名非心，何能更有彌陀名字？如此推名，名字性空，緣生幻有。一名字性，即一切名字性，名字即法界中道實相，舉一全收，無一法在名字外，所念境諦既爾，能念觀智例此可知。復次，束此境三，總名妙假，舉正報，該依報，舉化主，該徒眾，舉假名，該實法，一句名號，三千歷然故。復次，束此觀三，總名為空，以覓心無朕故。復次，名若是心，復何為名？名若非心，心何持名？心若是名，復何為心？心若非名，名何預心？於其中閒，無是非是，豈非即中？虎谿云：「境為妙假觀為空，境觀雙亡即是中，亡照何嘗有先後，一心圓絕了無蹤。」此之謂也。悟此理而持名，則一稱一念，頓圓無上菩提。縱未悟，而捻珠記數，矻矻窮年，未嘗不暗合道妙，全在妙境妙觀之中，久久熏習，性德漸顯。如染香人，身有香氣，不假方便，自得心開。此蓮宗諸祖，所以極力弘揚也。誰有智者，捨此別求歧徑哉？

> The Samadhi of Buddha-Mindfulness is called the Jewel King Samadhi, the king of all samadhis. All kinds of samadhi—whether partial or perfect, provisional or real—flow forth from this samadhi and return to its gate. It is the essential teaching of the utmost perfect and sudden enlightenment, and also the skillful means that benefits beings of all three capacities equally. The mind-nature of sentient beings is one and the same. This one mind naturally contains two gates: Suchness and Birth-and-Death. When it accords with conditions yet remains unchanging, that is called the Suchness Gate; when it is unchanging yet accords with conditions, that is called the Birth-and-Death Gate. Based on the Suchness Gate, the perfect real teaching is proclaimed; based on the Birth-and-Death Gate, the partial provisional teachings are proclaimed. Apart from Suchness there is no Birth-and-Death; the provisional is the manifestation of the real, so the real can be established through the provisional. Apart from Birth-and-Death there is no Suchness; the real is the essence of the provisional, so the provisional must be opened to reveal the real. For the sake of the real, the provisional is set up, giving rise to the three teachings of the Tripitaka, Shared, and Distinctive schools; when the provisional is opened to reveal the real, it is unified into the one perfect teaching. The four teachings—provisional and real—are all none other than the Dharma-gate of Buddha-mindfulness. That is to say, mindfulness of one's own Buddha, mindfulness of another Buddha, and mindfulness of both self and other. According to the four teachings, this yields twelve kinds of Buddha-mindfulness samadhi. Furthermore, the four kinds of samadhi, such as constant walking, are all equally called Buddha-mindfulness. Each samadhi contains those twelve, making forty-eight kinds. Moreover, mindfulness of another Buddha may involve mindfulness of the physical marks, mindfulness of the Dharma-gates, or mindfulness of true reality. By extension, mindfulness of self and mindfulness of both can each be divided into three. Extending through the four samadhis and the four teachings gives one hundred and forty-four kinds. Each kind further contains limitless distinctions of objective realms and subjective contemplation, which words cannot fully express. Yet the method of reciting the name—found in the \*Amitabha Sutra\*—stands beyond these various samadhis. The \*Contemplation Sutra\* says: "If you cannot contemplate that Buddha, you should instead recite the name of the Buddha of Infinite Life." This Dharma-gate of recitation, though seemingly tailored for those of middling and low capacities, is in fact the most sudden and most perfect. For the object being recited—whether one understands it or not—is inherently nothing other than One Reality and Three Truths. And the subjective mind that recites—whether one realizes it or not—is inherently nothing other than the Three Contemplations in One Mind. Let me explain: Is the six-syllable name "Namo Amitabha Buddha" a name because of the name itself? Because of the mind? Because of both name and mind? Or because of neither name nor mind? If it is a name because of the name itself, the name should be self-sufficient—why would it need the mind to hold it? And if the name can sustain itself, what has it to do with the mind? If it is a name because of the mind, then the mind inherently possesses the name—so why does the name not appear when one is not reciting? If it is a name because of both name and mind—does the name have its own naming power, independent of the mind? Does the mind have its own naming power, independent of the name? And to which half does this name belong—half to the name, half to the mind? When not reciting, the half belonging to the name is absent, but the half belonging to the mind should still be present. Since each alone does not exist, how can their combination produce anything? If it is a name because of neither name nor mind, then since it is neither name nor mind, how can there be the name "Amitabha" at all? Analyzing thus, we see that the nature of the name is empty; it arises conditionally, existing as illusion. The nature of one name is the nature of all names; the name itself is the Middle Way, true reality, the Dharma-realm. Name one, and all are included—no single dharma lies outside the name. Just so is the objective truth of what is recited. The subjective wisdom that recites can be understood by the same reasoning. Moreover, binding these three objects of contemplation together, they are collectively called the Wonderful Provisional. The primary subject (the Buddha) includes the environment; the teaching master includes the assembly; the provisional name includes the real dharmas. One single phrase of the name fully manifests the three thousand realms. Furthermore, binding these three contemplations together, they are collectively called Emptiness, because the mind that seeks is without trace. Again: If the name is the mind, why call it a name? If the name is not the mind, how can the mind hold the name? If the mind is the name, why call it mind? If the mind is not the name, what does the name have to do with the mind? In between, there is neither "is" nor "is not"—is this not the Middle Way? Master Huxi said: "The object is Wonderful Provisional, the contemplation is Emptiness; when both object and contemplation are abandoned, that is the Middle. Abandonment and illumination have never been sequential; one mind is perfectly cut off, leaving no trace." This is exactly what is meant. One who awakens to this principle and recites the name—with each utterance, each thought—immediately and perfectly realizes the unsurpassed bodhi. Even if one does not awaken yet, but simply fingers the beads and counts, working diligently year after year, one is nonetheless secretly in accord with the wonderful path, fully within the wonderful object and wonderful contemplation. Over time, through repeated practice, the inherent virtue gradually manifests—just as one who perfumes incense comes to bear its fragrance. Without any other expedient, the mind naturally opens. This is why the patriarchs of the Pure Land School have so vigorously propagated this method. What wise person would abandon this to seek other byways?