---
title: "靈峰蕅益大師宗論 · 寓菴序"
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/cmgn46k3s0onuk1047a7sk0tr"
---

### 寓菴序

> Yu'an Preface

聲聞四枯，菩薩四榮，正眼觀之，名為八倒。有句無句，雙亦雙非，悉檀說之，名為四門。通此可論六合之內，議六合之外矣。《法華經》云「三界無安，猶如火宅。」又云「大火所燒時，我此土安隱。」靈鷲一峰，果在三界外，抑在三界內邪？是故四依大士，具論四種淨土，必先明橫豎之致。豎則土土相殊，橫則土土相即。惟其殊也，故見思未盡，不離同居；塵沙未盡，不離方便；無明未盡，不離實報。惟其即也，故九界眾生，應念能睹佛境，圓滿妙覺，時時應現十方。應地獄以惡逆，有閒無閒是其寓。應餓鬼以慳貪，曠野山澤是其寓。應畜生以愚癡，水陸空界是其寓。應修羅以憍慢，須彌大海是其寓。應人道以五戒，四洲諸處是其寓。應欲天以十善，地居空居是其寓。應色無色以禪定，四禪四空是其寓。應聲聞以諦智，應緣覺以還滅，方便有餘是其寓。應菩薩以六度萬行，實報無障是其寓。彼能應者，隨寓而安。迺所應者，則隨寓皆著。是故凡夫永劫沈三界，二乘恒墮無為坑。地前大士，同滯有餘；入聖高流，猶在果報。方其寓也，不知其寓也。嗟嗟！故鄉之夢，尚未全醒，客次之居，寧為究竟？惟有秉隨智教，作稱性觀，悟寂光於介爾，始可辨寓義之真實矣。夫謂之寓，則一切法趣寓，身土一如、理事平等，斯亦究竟寓也。一究竟一切究竟，實報、方便、同居，無非真淨。降此而分證，而相似、觀行、名字，淺深之致異，所達之理同。苟昧此理，則誤認真實，固屬凡情；了知如幻，終名偏解，豈有當於寓義耶？映渤開士，名其室曰寓菴，毗邪丈室，彌勒寶樓，予拭目俟之矣。

> The Hearers experience four kinds of withering, while Bodhisattvas experience four kinds of flourishing. Viewed with the right eye, these are called the eight inverted views. \[Teachings\] with words, without words, both affirming and negating, and both denying affirmation and negation—these are explained through the four methods of "accommodation" (悉檀) and are called the four gates. Understanding this allows one to discuss what is within the six directions and what is beyond them. The \*Lotus Sutra\* says: "The three realms are without safety, like a burning house." It also says: "At the time of the great fire, this land of mine remains peaceful and secure." Is Vulture Peak, that single mountain, actually outside the three realms or inside them? Thus, the four kinds of reliance—great beings—fully explain the four types of Pure Lands. One must first understand the principles of the "vertical" and "horizontal." Vertically, each land is distinct; horizontally, each land is identical \[to the others\]. Because they are distinct, if one has not yet ended delusions of views and thoughts, one cannot leave the Land of Common Residence; if one has not ended delusions as numerous as dust and sand, one cannot leave the Land of Expedient Means; if one has not ended fundamental ignorance, one cannot leave the Land of Real Reward. Because they are identical, beings of the nine realms can, by mindful thought, perceive the Buddha's realm. The perfectly enlightened one constantly manifests in the ten directions. Responding to hell-beings through evil and wrongdoing, the \[eight\] hot and cold hells are their temporary dwellings. Responding to hungry ghosts through greed and stinginess, desolate wilds and mountain valleys are their dwellings. Responding to animals through ignorance, the realms of water, land, and air are their dwellings. Responding to \*asuras\* through arrogance and pride, Mount Sumeru and the great seas are their dwellings. Responding to humans through the five precepts, the various continents are their dwellings. Responding to desire-realm gods through the ten wholesome actions, the earth-dwelling and sky-dwelling \[heavens\] are their dwellings. Responding to form and formless realm beings through meditative absorption, the four \*dhyānas\* and four formless attainments are their dwellings. Responding to Hearers through the wisdom of truths, responding to Pratyekabuddhas through cessation and returning, the Land of Expedient Means and Residuals is their dwelling. Responding to Bodhisattvas through the six perfections and myriad practices, the Land of Real Reward without Obstruction is their dwelling. The one who responds abides at ease wherever they dwell. However, those who are responded to cling to wherever they dwell. Therefore, ordinary beings sink in the three realms for eons; the two vehicles forever fall into the pit of unconditioned. Bodhisattvas before the first ground are equally mired in remnants; sages who have entered the holy state still remain in the reward land. At the moment of dwelling, they do not know it is a dwelling. Alas! The dream of one's homeland is not yet fully awakened; how can a temporary lodger's abode be considered final? Only by following the wisdom that adapts, practicing contemplation that accords with the true nature, and awakening to the Still and Radiant \[Land\] in this very moment can one begin to understand the true meaning of "dwelling." When we speak of "dwelling," then all dharmas are included in it. The body and its land are one; principle and phenomena are equal. This is the ultimate dwelling. If the ultimate is realized, then all is realized. The Land of Real Reward, the Land of Expedient Means, and the Land of Common Residence are none other than the True and Pure. Below this, there are the stages of partial realization, of mere semblance, of contemplative practice, and of verbal understanding. The depth differs, but the reality realized is the same. If one is ignorant of this principle, then mistaking the false for real is certainly a worldly view; understanding all as illusory is merely a one-sided interpretation. How could such \[views\] be appropriate regarding the meaning of "dwelling"? The scholar Yingbo named his hermitage "Dwelling Hut." Vimalakīrti's ten-foot-square room, Maitreya's jeweled tower—I look forward to seeing them.