---
title: "靈峰蕅益大師宗論 · 參究念佛論"
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/cmgn46hxh0o8dk104jz3vecoe"
---

### 參究念佛論

> Inquiry into Buddha Recitation

原夫本覺妙明，真如法界。智理無能所之分，依正絕自他之量。秖因迷妄，遍計橫生，背覺性而九界雜陳，昧真境而三土幻現。勞我世尊，垂慈設教，隨眾生根性，示無量法門。或顯了說；或隱覆談；或曲接偏機，漸令入道；或直投圓種，頓使開明；或從一法中，分別說為無量，或以異方便，善巧助顯一乘。雖復教網萬殊，無非醒九界長夢，令復還元覺，了三土幻翳，令冥契寂光耳。然了義中最了義、圓頓中極圓頓、方便中第一方便，無如淨土一門。何以言之？隨其心淨，則佛土淨，見思淨超同居，塵沙淨超方便，無明淨超實報。故曰「唯佛一人居淨土」，尚何不了之義。眾生心念佛時，是心作佛，是心是佛，以一念頓入佛海。故曰「一稱南無佛，皆已成佛道。」若人專念彌陀佛，是名無上深妙禪，豈不至圓至頓。果德願力，不可思議，因心信力，亦不可思議。感應道交，文成印壞，以凡夫而階不退，未斷惑而得橫超。又復三根普被，四土橫該，五濁輕淨在同居，體空巧淨在方便，三觀圓淨在實報，究竟覺淨在寂光，尚無等者，矧或過之，是名不可思議功德，世閒難信之法也。總其大要，須具信願行三。信則信事信理，信自信他，信因信果。知心外無土，土外無心，性外無佛，佛外無性，因必該果，果必徹因。願則念念回向，心心趨往。行則無量法門，會歸一致。而淨土正行，尤以念佛為首。顧念佛一行，乃有多塗，《小經》重持名，《楞嚴》但憶念，《觀經》主於觀境，《大集》觀佛實相。後世智徹禪師，復開參究一路，雲棲大師，極力主張淨土，亦不廢其說。但法門雖異，同以淨土為歸。獨參究之說，既與禪宗相濫，不無淆訛可商。嘗試論之。心佛眾生，三無差別，果能諦信，斯直知歸，未了之人，不妨疑著。故誰字公案，曲被時機，有大利，亦有大害。言大利者，以念或疲緩，令彼深追力究，助發良多。又未明念性本空，能所不二，藉此為敲門瓦子，皆有深益。必淨土為主，參究助之，徹與未徹，始不障往生。言大害者，既涉參究，便單恃己靈，不求佛力，但欲現世發明，不復願往，或因疑生障，謂不能生，甚則廢置萬行，棄捨經典。古人本意，原欲攝禪歸淨，於禪宗開此權機。今人錯會，多至捨淨從禪，於淨宗翻成破法，全乖淨業正因，安冀往生彼國？問：淨土為主，參究可當念佛否？荅：參念皆屬行攝，切則參亦往生，不切則念亦不生。又雖有切行，若信願為導則往生，無信願為導則不生也。問：徹悟人還須往生否？荅：普賢願王，導歸極樂，初地至十地，皆云不離念佛。怡山發願，承事十方諸佛，無有疲勞。百丈清規，課誦送亡等事，無不指歸淨土。故天如云：「若果悟道，淨土之生，萬牛莫挽。」雲棲云：「悟後不願往生，敢保老兄未悟。」是知凡言不必生淨土者，皆是增上慢人，非真入菩薩位者也。問：念佛兼參究，可為助行，參禪兼願往，非偷心歟？荅：無禪之淨土，非真淨土；無淨土之禪，非真禪。然淨土之禪，本不須參究，但一心不亂即靜，名號歷然即慮。若夫禪之淨土，必須證極淨心，非可以理奪事。從上諸祖，凡情已盡，聖解未忘，不妨隨機埽執。後世學人，雖有乾慧，染習未枯，自非發願往生，依舊隨業輪轉。永明四料簡，楚石十念不缺等，正所謂有禪有淨，豈偷心也。問：參究念佛，與止觀法門，為同為異？荅：理則互融，門實有異。止觀以信入，參究以疑入。止觀雖三根普被，而上根方真得明了；參究雖亦被三根，而上根始獲大總持。且如下根之人，或念佛、或參究，雖未達止觀深理，然理無不具，以置心一處即止，用心參念即觀。故中根之人，或借解而起念行，或塞解而發參情，雖隨機致用不同，亦皆不失止觀大義。惟上根之士，直下相應，境智一如，觀諦不二，斯時念與不念，皆得而究竟，更無可參。何以故？言前薦得，屈我宗風；句下分明，沉埋佛祖。故知參究念佛之說，是權非實，是助非正，雖不可廢，尤不可執，廢則缺萬行中一行，執則以一行而礙萬行也。高明學道之士，試熟計而力行之。

> Originally, the inherent enlightened nature is wondrously bright, and the true Suchness is the Dharma-realm. In wisdom and principle, there is no distinction between subject and object; in fruition and environment, there is no measurement of self and other. Only due to delusion and false imagination do we cling to distorted views, turning away from enlightened nature and giving rise to the nine realms in chaos, obscuring the true state and causing the three lands to appear illusorily. This moved the World-Honored One to compassionately establish teachings, adapting to the capacities of sentient beings and revealing countless Dharma gates—sometimes speaking explicitly, sometimes implicitly; sometimes skillfully guiding those of limited potential to gradually enter the path, sometimes directly planting the perfect seed to suddenly awaken them; sometimes explaining one teaching in countless ways, or skillfully using expedient means to reveal the One Vehicle. Although the net of teachings is manifold, its sole purpose is to awaken beings from the long dream of the nine realms, restore their original enlightenment, and realize that the three lands are like illusory cataracts, enabling them to silently unite with the calm light of nirvana. Among all these, the most ultimate meaning, the most perfect and sudden, and the most skillful expedient is none other than the Pure Land teaching. Why? "When the mind is pure, the Buddha land is pure." Purification from views and thoughts surpasses the Land of Common Residence; purification from dust-like delusions surpasses the Land of Expediency; purification from ignorance surpasses the Land of Real Reward. Hence it is said, "Only the Buddha himself dwells in the Pure Land." How could there be any incomplete meaning? When sentient beings' minds recollect the Buddha, that mind is making the Buddha, that mind is the Buddha itself. With a single thought, one instantly enters the ocean of Buddhahood. Therefore it is said, "Once one recites 'Namo Buddha,' they have already accomplished the Buddha path." If a person exclusively recites the name of Amitabha Buddha, this is called the unsurpassed profound and subtle Chan—how could it not be perfectly sudden? The fruition of virtues and the power of vows are inconceivable; the mind of faith and the power of devotion are also inconceivable. When response and approach merge, like the completion of a seal, an ordinary person attains non-retrogression, achieving horizontal transcendence without cutting off delusions. Moreover, it universally benefits beings of all three roots, horizontally encompasses the four lands: when the five turbidities are purified, one enters the Land of Common Residence; when emptiness is skillfully realized, one enters the Land of Expediency; when the three contemplations are perfectly purified, one enters the Land of Real Reward; when enlightenment is ultimately purified, one enters the Land of Still Light. There is nothing equal to this, let alone surpassing it. This is called the inconceivable merit and virtue, a teaching hard to believe in the world. To summarize its essentials, one must have faith, vows, and practice. Faith includes faith in phenomena and principle, faith in self and others, faith in cause and effect. Know that there is no land outside the mind, and no mind outside the land; no Buddha apart from nature, and no nature apart from Buddha; cause must encompass effect, and effect must penetrate cause. Vows means directing every thought toward rebirth, yearning for that land with heartfelt aspiration. Practice means that the countless Dharma gates converge into one unity. The primary practice of the Pure Land is foremost the recitation of the Buddha's name. However, the practice of Buddha-recitation has many approaches: the Smaller Sutra emphasizes name-recitation; the Shurangama Sutra emphasizes mindful recollection; the Contemplation Sutra emphasizes visualization of the Buddha; the Great Assembly Sutra emphasizes contemplating the true mark of the Buddha. Later, the wise Master Che opened a path of investigation (canjiu). Master Yunqi vigorously advocated the Pure Land but did not reject this approach. Although the Dharma gates differ, they all take the Pure Land as their destination. However, the method of investigation, since it borders on Chan, is not without confusion and can be debated. Let me try to discuss it. Mind, Buddha, and sentient beings are no different; if one truly believes this, they directly know the return. For those who have not yet understood, it is not inappropriate to doubt and investigate. Thus, the gong-an of "Who?" is skillfully adapted to the times, bringing great benefit but also great harm. Great benefit: when recitation becomes lax, it urges deep pursuit and investigation, greatly aiding practice. Also, for those who do not yet understand that the nature of recitation is originally empty, with no duality of subject and object, using this as a knock on the door brings deep benefit. As long as the Pure Land is the main practice and investigation is an aid, whether one becomes enlightened or not, it does not obstruct rebirth. Great harm: once one engages in investigation, one tends to rely solely on one's own spirit, not seeking the Buddha's power, only wanting realization in this life, no longer aspiring for rebirth. Or, due to doubt, one may create obstacles, thinking rebirth is impossible; even worse, one may abandon all practices and discard the scriptures. The original intent of the ancients was to draw Chan practitioners into the Pure Land, opening this expedient for Chan. People today misunderstand, often abandoning the Pure Land for Chan, which in turn becomes a violation of Pure Land Dharma, completely contrary to the true cause of Pureland practice. How can one hope to be reborn there? Question: If the Pure Land is primary, can investigation substitute for Buddha-recitation? Answer: Investigation and recitation both fall under practice. If earnest, investigation leads to rebirth; if not earnest, recitation also does not lead to rebirth. Moreover, even with earnest practice, if faith and vows guide it, one attains rebirth; without faith and vows as guidance, one does not. Question: For one who is fully enlightened, is rebirth still necessary? Answer: Samantabhadra's King of Vows guides all to the Land of Bliss. From the first to the tenth ground, all are said to never abandon Buddha-recitation. Master Yishan made vows to serve the Buddhas of the ten directions without fatigue. The Baizhang Pure Regulations include services and funeral rites, all pointing to the Pure Land. Thus Master Tianru said: "If one has truly awakened, even ten thousand oxen cannot pull them back from rebirth in the Pure Land." Master Yunqi said: "If after awakening one does not wish for rebirth, I dare guarantee that this person has not awakened." Thus, anyone who says one need not be born in the Pure Land is an arrogant person, not a true bodhisattva. Question: Combining recitation with investigation can be an auxiliary practice. If one practices Chan while aspiring for rebirth, is that not a "thief-mind"? Answer: Pure Land without Chan is not true Pure Land; Chan without Pure Land is not true Chan. However, the Chan within Pure Land originally does not require investigation—just single-mindedness is calmness, and the name appearing clearly is contemplation. As for the Pure Land within Chan, one must realize the ultimate pure mind, and cannot replace the matter with principle. All the patriarchs, having exhausted ordinary emotions, still had holy understanding, and could adapt to situations to sweep away attachments. Later learners, though having dry wisdom, have not purified their habitual tendencies; unless they make vows for rebirth, they will still revolve in samsara according to karma. Master Yongming's Four Alternatives, and Master Chushi's practice of ten recitations without missing, are exactly what is meant by "having Chan and having Pure Land." How could that be a thief-mind? Question: Are the practices of investigating while reciting and the methods of calmness and contemplation (shamatha-vipashyana) the same or different? Answer: In principle, they interpenetrate; in method, they differ. Calmness and contemplation enter through faith; investigation enters through doubt. Calmness and contemplation, though universally benefiting the three roots, only the superior root truly attains clarity; investigation, though also benefiting the three roots, only the superior root attains the great total holding. For the lower root, whether reciting or investigating, though they may not reach the deep principle of calmness and contemplation, the principle is still inherent—since placing the mind in one place is calmness, and using the mind to recite/investigate is contemplation. For the middle root, sometimes they rely on understanding to initiate recitation, sometimes they block understanding to arouse investigation; though the methods differ according to capacity, they still do not lose the meaning of calmness and contemplation. For the superior root, they directly correspond, where object and wisdom are one, and contemplation and truth are non-dual. At that time, whether reciting or not, all is ultimate, and there is nothing to investigate. Why? Because realizing before words would demean our school's style; understanding after phrases would bury the Buddhas and patriarchs. Thus, the teaching of investigating while reciting is an expedient, not the ultimate; it is auxiliary, not primary. Though it cannot be abandoned, it especially cannot be clung to. Abandoning it means lacking one practice among ten thousand; clinging to it means hindering ten thousand practices with one. Learned practitioners of the Way, consider this carefully and practice it diligently.