---
title: "靈峰蕅益大師宗論 · 洗心說"
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/cmgn46fpf0nozk10484hrahrc"
---

### 洗心說

> Cleansing the Mind Discourse

夫心性本自離過絕非，靈明清淨，秖由無始無明，迷理為咎，妄有三惑。譬如浮雲，翳彼太虛，然浮雲決不從太虛外來，以虛空性無外故。則無明三惑，亦豈從心性外來，而心性豈有外哉？心性無外，何有能洗所洗？當知既約全體成迷，假說能翳所翳；亦約全迷歸悟，假說能洗所洗。全體成迷，猶全水成冰，冰即翳水，而不令流動也。全迷歸悟，猶全冰成水，水即融冰，而不令質礙也。於一心中，既妄成三惑，了彼三惑，即成妙三止矣。體真止者，了知十界無非一心，能融界內界外見思之惑。方便隨緣止者，了知一心具足十界，能融界內界外塵沙之惑。息二邊分別止者，了知一心十界、十界一心，不可思議，能融根本無明之惑。由能融惑也，三止皆有止息義焉。由能了知也，三止皆有停止義焉。由惑與理無二體，能融所融、能知所知，無二致也，三止皆有不止止義焉。三止各具三義，則是九義。九義秖是三止，三止秖是一心。一心本無能洗所洗，而能洗所洗，宛然不濫。《易傳》曰「聖人以此洗心，退藏於密。」義極於此。《大經》曰「三德若縱，亦不名妙，三德若橫，亦不名妙，三德不縱不橫，名祕密藏，乃名為妙。」契此妙密，功在於智；發此妙智，不離於心。心智既發，則三惑融泮，如湯消冰，假名為洗。請更以《佛頂》證之。經云「指皆是物，無是見者。此明妙心離一切相，體真止也。又云，微細發明，無非見者。」此明妙心即一切法，方便隨緣止也。又云「此見及緣，元是菩提妙淨明體，云何於中有是非是？」此明妙心離即離非，是即非即，息二邊分別止也。即此一章，宛具三止；即彼三止，各含三義。若向此處真實體會，不泥語言文字，亦不悖語言文字，從見色聞聲處分疏得下，從語言文字中照剖得來，方知一代時教，千七百公案，說來說去，無不是者箇道理，千變萬化，總是一條線索。一條線索，具足千變萬化，便可坐微塵裡，轉大法輪，剖一塵，出大千經卷，以大千經卷，收入一塵，亦不見有大千相，亦不見有一塵相，亦能使大千一塵，各各宛然，不相妨礙，不相映奪，是謂至顯至露，至微至密，是謂非顯非密，亦顯亦密，是謂無可洗而洗，是謂若欲淨土，當淨其心。隨其心淨，則佛土淨矣。

> The nature of mind itself is inherently free from faults and beyond all distinctions. It is luminous, pure, and clear. Yet, due to beginningless ignorance—which mistakes the true principle—three kinds of delusion arise. This is like clouds floating across the vast sky. But the clouds never come from outside the sky, because the sky's nature has no outside. Likewise, the three delusions of ignorance could never come from outside the mind's nature—for how could the mind have an outside? Since the mind has no outside, what "washing" or "washed" could there be? Realize that when we speak of the whole essence becoming delusion, we provisionally talk of a "covering" and a "covered." When we speak of all delusion returning to awakening, we provisionally talk of a "washing" and a "washed." The whole essence becoming delusion is like all water turning to ice—the ice covers the water and prevents it from flowing. All delusion returning to awakening is like all ice melting back to water—the water dissolves the ice and prevents it from being solid and obstructive. In one mind, delusion falsely gives rise to the three delusions. But to understand these three delusions is precisely to realize the sublime Threefold Stillness. The Stillness of Realizing True Nature: Understanding that the ten realms are nothing but one mind dissolves the delusions of views and attachments within and beyond the three realms. The Stillness of Adapting to Conditions with Skillful Means: Understanding that one mind fully contains the ten realms dissolves the delusion of dust-like ignorance within and beyond the three realms. The Stillness of Letting Go of Dualistic Extremes: Understanding that one mind is the ten realms and the ten realms are one mind, inconceivable, dissolves fundamental ignorance. Because it dissolves delusion, all three Stillnesses have the meaning of "cessation." Because it understands, all three Stillnesses have the meaning of "abiding." Because delusion and truth are not two separate entities—and the dissolving and the dissolved, the knower and the known are not two—all three Stillnesses have the meaning of "stillness beyond stillness." Each Stillness has these three meanings, making nine meanings. But nine meanings are just the three Stillnesses. The three Stillnesses are just one mind. This one mind originally has no "washing" or "washed," yet "washing" and "washed" distinctly appear without confusion. The "Book of Changes" says: "The sage uses this to wash the mind, then retreats and hides it in the secret." The meaning is perfectly captured here. The "Mahāparinirvāṇa Sūtra" says: "If the three virtues are arranged vertically, they are not called sublime. If they are arranged horizontally, they are not called sublime. Only when they are neither vertical nor horizontal are they called the secret treasury, and only then are they called sublime." To penetrate this sublime secret, effort depends on wisdom. To bring forth this sublime wisdom, it never departs from mind. Once mind and wisdom are awakened, the three delusions melt away like ice dissolved by hot water—this is provisionally called "washing." Let us further confirm this with the "Śūraṅgama Sūtra." The sutra says: "Everything pointed to is merely objects; there is nothing that is the seeing itself." This clarifies that the sublime mind is free from all form—the Stillness of Realizing True Nature. It also says: "Carefully examine, and there is nothing that is not the seeing." This clarifies that the sublime mind is identical with all phenomena—the Stillness of Adapting to Conditions with Skillful Means. It also says: "This seeing and its objects are originally the sublime, pure, bright essence of enlightenment. How can there be within it a 'is' or 'is not'?" This clarifies that the sublime mind is beyond both "is" and "is not," yet is both "is" and "is not"—the Stillness of Letting Go of Dualistic Extremes. Thus, in this single chapter, the three Stillnesses are fully present. And each of those three Stillnesses contains its three meanings. If you can truly realize this here—not clinging to words and letters, yet not contradicting them—if you can discern it through seeing forms and hearing sounds, and illuminate it through words and letters, then you will know that the entire teachings of a lifetime and the thousands of gong'ans are all just this one principle. Countless transformations are all one single thread. Yet that one thread itself contains countless transformations. Thus, you can sit in a speck of dust and turn the great Dharma wheel. Splitting one atom, you bring forth a vast scripture. Gathering that vast scripture into a single atom, you see neither the vast scripture's form nor the atom's form. Yet you can also cause the vast scripture and the atom to each remain distinct, without obstruction, without conflict. This is called the most manifest and revealed, yet the most subtle and secret. This is called neither manifest nor secret, yet both manifest and secret. This is called washing without anything to wash. This is called: "If you wish to purify the land, first purify your mind. When the mind is pure, the Buddha land is pure."