---
title: "靈峰蕅益大師宗論 · 刻寶王三昧念佛直指序"
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/cmgn46k3s0onsk104b68bl6w1"
---

### 刻寶王三昧念佛直指序

> Preface to the Direct Path of Buddha-Recollection Samadhi, the King of Treasures

念佛三昧，為如來勝異方便，凡聖均收，利鈍悉被。以一念直歸佛海，至圓至頓，第一了義故也。而迷義徇名者，見五逆眾惡，十念往生，反以為專攝凡劣、但化鈍根。可謂昧佛妙旨，謗讟深經矣。予慨末世行人，多疑多障，難悟難開，於深妙法門，非著事忘理，必執理撥事。著事者猶堪下品生因，執理者竟淪惡取空見。至此而直指之道，翻成斷滅深坑。非藉金錍，誰抉翳膜？妙協導師，法紹宗乘，教興蓮社，應永明角虎之記，暢寶王三昧之談，境觀並彰，纖疑悉破，闡唯心之致，依正宛然，示自性之源，感應不忒。俾達者以理融事，而理非事外？愚者因事入理，而事挾理功。誠除惑前茅，生西左券也。二百餘年，流通機塞。蓮大師欲見未能，而願力不磨。韓居士從萬融禪師處得之，予獲借讀，如飫醍醐。悲劫濁方殷，喜津梁有在，急謀付梓，以廣厥傳。普願見聞隨喜，種樂土圓因，讀誦思惟，證寶王法印，轉相曉悟，共脫沈淪，庶不負希有良緣已。

> The Buddha Recitation Samadhi is the supreme skillful means of the Thus Come One, embracing both ordinary beings and sages alike, equally benefiting those of sharp and dull faculties. This is because, with a single thought, one directly returns to the ocean of the Buddha's wisdom—perfect, complete, and representing the ultimate definitive teaching. However, those who cling to the name while losing sight of the meaning may see that even the most heinous offenders, guilty of the five grave sins and with ten recitations, can be reborn, and mistakenly conclude that this practice is solely for the lowly and dull-witted. This is nothing less than ignoring the profound intent of the Buddha and slandering the deep sutras. I am deeply concerned that practitioners in these final Dharma ages are plagued by doubt and hindered by obstacles, making it difficult for them to awaken and open their minds. Regarding this profound Dharma method, they either attach to its practical aspects while forgetting its principle, or they cling to its principle while dismissing its practical aspects. Those who attach to the practice may still obtain a rebirth of inferior grade, but those who cling to the principle end up embracing the nihilistic view of "evil emptiness." In this way, the direct path to enlightenment is turned into a pit of extinction. Without the golden scalpel, who can remove the veil of ignorance from their eyes? This teaching, marvelously aligning with the guidance of the compassionate teachers, carries on the tradition of the great school, establishes the practice of the Lotus Society, fulfills the prediction of Yongming’s “tiger-horn” metaphor, and reveals the profound discourse on the King of Jewels Samadhi. It illuminates both objective realm and subjective contemplation, resolving every trace of doubt. It explains the ultimate mind-only doctrine, showing how the pure land and its adornments are fully present, and reveals the nature of our own inherent essence, where the resonance between practitioner and the Buddha is unfailing. In this way, the wise can integrate principle with practice, never separating the two, while the simple can enter principle through practice, aided by practice’s power. This teaching is truly a vanguard for removing delusion and a guarantee for rebirth in the Pure Land. For over two hundred years, this teaching has been unavailable for widespread circulation. The Great Master Lianchi wished to see it but could not, yet his vow-power remained unextinguished. Layman Han obtained it from Chan Master Wanrong, and I had the honor to borrow and read it, savoring it like pure ambrosia. Grieving that the turbid kalpa is intensifying, yet rejoicing that there is a ferry of liberation, I hastened to have it printed to widely propagate this transmission. I sincerely hope that all who see, hear, and rejoice in this teaching will plant the perfect causes for the Land of Bliss, and by reciting, reading, and contemplating its meaning, certify the Dharma seal of the King of Jewels. May we awaken one another and escape together from the cycle of suffering, so as not to waste this rare and excellent opportunity.