---
title: "靈峰蕅益大師宗論 · 靈峰寺淨業緣起"
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/cmgn46k3r0onfk104v379m08n"
---

### 靈峰寺淨業緣起

> Origin of Pure Practice at Lingfeng Temple

嘗觀淨土之為勝異，正不在寂光、實報、方便，而在同居。蓋三土斷惑乃生，惟同居直以信願相導，感應道交，五濁之習稍輕，三界之苦斯脫，而又即此西方極樂，豎徹方便、實報、寂光，故下愚皆可登其閾，上智終莫踰其閫，三根普資，四悉咸備。正法住世，諸祖已共弘揚，末運迷津，四依能無獨讚？乃世之駕言直指者，以西方為鈍置；學語大乘者，以淨土為退休。不思不假方便，自得心開，安有如斯曲徑？妙華盛裓，遍供億方，安有如斯小乘？且既悟直指，是名見性成佛，何故拒彌陀於自性之外？既乘大願，必須嚴淨佛國，何故揀極樂於剎海之中？夫聲聞權教，不聞他方佛名；四果神力，僅周三千界內。彼十萬遐方，尊特善逝，非勝進大士、勇猛丈夫，孰能親近承事？甫育蓮臺，便階跋致，較矢心參究，期剋三生，已悟心宗，猶曰生生不退，佛階可期者，難易遲速，皎然可知。六方調御，同口讚揚，遍吉文殊，誠心勸發，豈欺我哉。法流震旦，禪律性相皆法久弊生、勢窮須變，惟茲玄猷，始匡嶽，訖五雲，或刻蓮漏於六時，或發妙宗於三觀，或導萬善以同歸，或融一心於事理。法無不收，機無不攝，故得法流益久，法道愈光，聲化所洽，遠及山谷。鄣南靈峰講寺，石峨頎公，請雪航楫公，結社茲山。復有抱一粹沙彌，季清程居士，共稟彌陀弘願，同闡勢至法門。佛聲浩浩，偕松風烏語，並顯圓通，僧德雍雍，率牧豎耕夫，同入三昧，橫超三界，無煩九次第修，豎徹寂光，不俟三僧祇證，誠劫濁津梁，昏衢寶炬也。

> I have observed that the superiority of the Pure Land does not lie in the realms of Eternal Stillness, Perfect Reward, or Expedient Means, but rather in the Land of Common Residence. This is because the other three lands require the severance of delusions to be attained, whereas the Land of Common Residence is reached directly through faith and vows, with a responsive union between the practitioner and the Buddha. Here, the habits of the five turbidities are slightly alleviated, the suffering of the three realms is immediately escaped, yet this very Western Paradise of Ultimate Bliss penetrates vertically through the realms of Expedient Means, Perfect Reward, and Eternal Stillness. Thus, even the most ignorant may enter its gate, while the highest wisdom can never surpass its threshold. It universally benefits the three capacities of beings and fully possesses the four types of guidance. During the period of the True Dharma, the patriarchs collectively promoted it. In the degenerate age of confusion, how could the Four Reliances fail to praise it alone? Yet some who boast of "direct pointing" regard the Western Land as inferior; those who parrot the Great Vehicle consider the Pure Land a retreat. They do not consider that without relying on expedient means, the mind naturally opens—how could such a crooked path exist? They forget that the wonderful lotus blossoms, gathered in robes, are offered to billions of Buddha lands—how could this be a lesser vehicle? Moreover, if one has already awakened to direct pointing—that is called seeing one's nature and becoming a Buddha—why then reject Amitabha as outside one's self-nature? If one has taken the great vow, one must adorn and purify one's own Buddha land—why then single out the Land of Ultimate Bliss and exclude it from the ocean of worlds? Hearers and those on the provisional vehicle do not even hear the names of Buddhas in other directions; the powers of the four fruits extend only as far as the three thousandfold world. As for the distant Land of Ultimate Bliss, ten billion Buddha lands away, with the Honored One of surpassing excellence—who but the advanced Bodhisattva or the courageous hero can draw near and serve? Yet one who is just born on a lotus seat immediately attains irreversibility. Compared to those who stake everything on dedicated investigation, hoping to succeed in three lifetimes, or those who have already awakened to the mind-school yet still say that lifetimes of non-retrogression are needed before Buddhahood can be attained—the difference in difficulty and speed is as clear as day. The teachers in all six directions praise it with one voice; Universal Sage and Manjushri urge it with sincere hearts—how could they deceive us? When the Dharma spread to China, the schools of Chan, Vinaya, Nature and Characteristics all suffered from age—the Dharma grows old and flaws arise, conditions become exhausted and change is necessary. Only this profound Path, beginning with Master Huiyuan and continuing through the Five Clouds, either marked the six periods with lotus water clocks, or revealed the subtle principle through the Three Contemplations, or guided all good deeds to the same goal, or unified the mind in matters and principles. The Dharma embraces all, the capacity receives all—thus this Dharma stream grows ever longer, its Way ever brighter, its influence reaching even to remote valleys. At the Lingfeng Lecture Monastery in southern Zhejiang, the venerable Shie Qinggong, together with the novice Baoyi Sui and the layman Jiqing Cheng, all received the great vow of Amitabha and propagated the Dharma door of Great Strength Bodhisattva. The sound of Buddha recitation, along with the wind in the pines and the birdsong, all reveal Perfect Penetration. Monks and practitioners in harmonious virtue, together with cowherds and farmers, enter the same Samadhi, horizontally transcending the three realms without the trouble of the nine progressive stages of cultivation, vertically penetrating the Eternal Stillness without waiting for three asamkhyeya kalpas of realization. Truly, this is the raft for the sea of the Degenerate Age, the precious torch for the dark pathways of confusion.