---
title: "靈峰蕅益大師宗論 · 念佛三昧說"
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/cmgn46fpf0np1k104wpynkeca"
---

### 念佛三昧說

> Explanation of Buddha Recitation Samadhi

全城章絜之，述乃翁宇衡，生平實行，臨終念佛坐逝，及其先慈武碩人，得秉歸戒，正念善終因緣，乞予一言，莊嚴淨土。《淨名經》云：「若欲淨土，當淨其心。」二先尊心既淨矣，土安得不淨乎？且居士孝思不匱，深向法門，心又淨矣，土安得不加淨乎？是何俟予言，而予始可以言也。《妙宗鈔》云：「五濁輕則同居土淨；體空巧，方便土淨；圓三觀，實報土淨；究竟證，寂光土淨。夫淨土之道，若大路然，固不難知；淨土之理，若大海然，豈一蹴盡乎。令先人五濁習輕，同居之淨，蓋可必也。至於淨方便、實報、寂光，善繼善述，全賴君之孝思。居士但諦審諦觀，此一念孝思，在內邪？在外、在中閒邪？過去邪？現在、未來邪？青黃赤白邪？長短方圓邪？自生邪？他生、共生、無因生邪？有邪？無邪？亦有亦無、非有非無邪？如是觀已，於心無所取，於法無所著，了知孝思，當體即空即假即中，即空故見思淨，即假故塵沙淨，即中故無明淨，三惑淨故，三土亦淨，自心三土淨故，父母三土隨淨，以無心外之父母故。如觀一念孝思，任運能淨三惑，觀一切善念、一切惡念、一切無記念，亦復如是，是名覺意三昧，亦名念佛三昧。以知自心即空，得見化身佛；知自心即假，得見報身佛；知自心即中，得見法身佛。如觀自心，能見三佛，則念三佛，亦即顯發自心三德。故曰：『觀身實相，觀佛亦然。』觀佛實相，觀身亦然。生佛不二，父子一體，能度所度，俱不思議。慎毋曰：但向父母未生前薦取也。饒你說箇父母未生，早已有無邊生死，而只向現前一念覷破，何嘗是父母生的。故曰：『十世古今，始終不離於當念。』了卻目前，更無剩法。深思之。」

> Zhang Jiezhi, describing the life of his father, Yü Heng, who recited the Buddha's name and passed away in meditation at the end, along with the causes and conditions of his late mother, Lady Wu Shuo, receiving precepts and attaining a proper state of mindfulness before a good death, asked me for a few words to adorn the Pure Land. The \*Vimalakīrti Sūtra\* says: "If you wish to purify the land, you must first purify your mind." Since both parents have purified their minds, how could the land not be pure? Moreover, the layperson's filial piety knows no limits and he is deeply devoted to the Dharma path; his mind is also pure, so how could the land not be even purer? What need is there for my words? Yet now I finally have something to say. The \*Commentary on the Sublime Principle\* says: "When the five turbidities are light, the Land of Common Residence is pure; when emptiness is skillfully realized, the Land of Expedient Means is pure; when the threefold insight is perfected, the Land of Real Reward is pure; with ultimate realization, the Land of Eternal Rest and Light is pure." The path of the Pure Land is like a great highway—inherently not hard to know. Its principle is like a vast ocean—how can it be fully grasped in one attempt? Your parents' habit of the five turbidities was light; the purity of the Common Residence can certainly be ensured. As for realizing the purity of the Expedient Means, Real Reward, and Eternal Rest, it fully depends on your filial piety through good continuation and good description. Layperson, just examine and contemplate carefully: Does this thought of filial piety lie within? Outside? Or somewhere in between? Does it belong to the past? The present? Or the future? Is it blue, yellow, red, or white? Long or short? Square or round? Does it arise from itself? From another? From both? Or from no cause? Does it exist? Does it not exist? Is it both existent and non-existent? Or neither existent nor non-existent? Having contemplated thus, take nothing from the mind and cling to nothing in phenomena. Understand clearly that filial piety itself is at once empty, conventional, and middle. Because it is empty, views and thoughts are purified; because it is conventional, dust-like afflictions are purified; because it is middle, fundamental ignorance is purified. With the three delusions purified, the three lands are also purified. Since your own mind's three lands are pure, your parents' three lands are correspondingly pure—for there are no parents outside the mind. By contemplating a single thought of filial piety, you naturally sustain the purification of the three delusions. Contemplate all good thoughts, all evil thoughts, and all neutral thoughts in the same way. This is called the Awareness-Aim Samādhi, also known as the Buddha-Recollection Samādhi. Knowing that your mind is empty, you see the Transformation Body of the Buddha; knowing that your mind is conventionally existent, you see the Reward Body; knowing that your mind is the middle, you see the Dharma Body. Just as contemplating your mind allows you to see the three Buddha bodies, recollecting these three Buddhas also reveals your mind's three virtues. Thus it is said: "Contemplate the true nature of the body; contemplate the Buddha in the same way." Contemplating the Buddha's true nature is the same as contemplating the body. The living being and the Buddha are not two; father and son are one entity. The one who saves and the one who is saved are both inconceivable. Be careful not to say: "Only seek for it before the parents gave birth." If you claim there is a "before birth," it already involves boundless birth and death. Just see through the present single thought—it was never born of parents. Thus it is said: "The ten ages, past and present, never leave the present moment." Understand what is right before you; there is no remaining teaching beyond this. Reflect deeply on this.