---
title: "靈峰蕅益大師宗論 · 介石居記"
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/cmgn46hxh0o8nk104r42187jk"
---

### 介石居記

> Record of Dwelling at Jieshi

自寂光之性，翳於五住塵勞，一切含識，鮮有恆居，雖四禪、四空，及方便土，亦屬旅泊。然以正法眼觀，則世閒相即常住相，妙在不為物轉，便能轉物。故《楞嚴》云「見與見緣，并所想相，如虛空華，本無所有，元是菩提妙淨明體。」蓋惟達無所有，方契菩提。儻逐境生情，流轉從茲相續矣。予讀豫之六二曰：「介于石，不終日。」未嘗不掩卷太息也。夫六道豫有，二乘豫空，藏通菩薩豫於度幻，別教大士豫於但中，皆未了法界隨無明流，豈若圓頓初心，悟因緣即空假中，法本無住，物亦不遷，是則幾之微也，不容一瞬，況終日乎？無生剎那，名之為介，常自寂滅，喻之以石，融剎土於毫端，會古今於當念，以三無差別，而獲二殊勝，不諂不瀆，義極於此，誰謂宣尼心學僅在六合內，而牟尼法要不在日用閒哉？權可居士，額其居曰介石，因記之。

> From the nature of tranquil illumination, obscured by the five layers of afflictions and mental dust, all sentient beings rarely find a permanent abode. Even the four meditative states, the four formless realms, and the Realm of Expedient Means are but temporary lodgings. Yet, when viewed with the Dharma Eye of True Reality, the conditioned world is itself the eternal realm—the wonder lies not in being moved by phenomena, but in being able to transform them. Thus, the \*Shurangama Sutra\* says: “The seeing, the conditions of seeing, and the perceived thoughts and forms are like flowers in empty space—fundamentally non-existent, originally the wondrous, pure, enlightened essence of Bodhi.” Only by realizing this fundamental non-existence can one awaken to Bodhi. If pursued, one gives rise to emotions toward external circumstances, and the cycle of rebirth continues from there. When I read the Second Line of the Sixteenth Hexagram in the \*Book of Changes\*—“Firm as a rock, not waiting until the end of the day”—I cannot but put down the book and sigh. The sentient beings of the Six Realms delight in existence; the Two Vehicles delight in emptiness; the Bodhisattvas of the Storehouse and Shared Teachings delight in saving illusions; the Great Masters of the Distinct Teaching delight in the provisional middle—all of these have yet to fully understand the Dharma Realm that flows with Ignorance. How could they compare to the beginner of the Perfect and Sudden Teaching, who realizes that conditioned causation is simultaneously empty, provisional, and middle? The Dharma fundamentally abides nowhere, and things do not truly shift. The subtlety of this point is so fine that it cannot be grasped even for an instant, let alone for an entire day. The non-arising moment is called “firmness”; the constant self-extinction is likened to a “rock.” Blending all realms into a single point, uniting past and present in a single thought, by realizing the three non-differences (mind, Buddha, and sentient beings), one attains the two supreme accomplishments: neither flattering nor disrespectful. The profound meaning of this reaches its ultimate here. Who can say that Confucius’s mind-learning remains merely within the Six Directions, while the Buddha’s essential Dharma does not dwell in everyday life? The lay practitioner Quan Ke has named his dwelling “The Rock of Firmness,” and thus I have recorded this.