---
title: "靈峰蕅益大師宗論 · 安居止觀山房序"
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/cmgn46k3s0oo3k104vaua4b3q"
---

### 安居止觀山房序

> Preface to Anju Zhiguan Shanfang

予商《大佛頂經》，至五卷云「佛法從因緣生，非取世閒和合粗相」，頓悟《法華》佛法從緣之旨。二經妙指，何巧出一轍也？智者證法華三昧，攬本跡十妙，圓歸介爾一心，示摩訶止觀法門，與今經妙奢摩他、三摩、禪那，若合符節。後箋斯典者，無慮數十百家，捨《摩訶止觀》，別立宗塗，轉趨轉遠。良以《摩訶止觀》，的是如來大事因緣，非世閒和合粗相。請言之：性覺妙明，本覺明妙，寂而常照，照而常寂，非止觀不二之真源乎？迷此真源，寂體成昏，照體成散，是不變之性隨染緣而成九界。悟此昏散，散既本寂，昏亦本照，是不變之性隨淨緣而成佛界。雖成佛界，真源不增，雖成九界，真源無減，是隨緣之理，歷染淨而終不變。夫隨緣即不變，大事之因也，不變即隨緣，大事之緣也。故曰「如來發明世出世法，知其本因，隨所緣出。」知其義者，方知心、佛、眾生，三無差別，亦知六而常即，修非性外。即而常六，性不廢修。修非性外，不墮因緣。性不廢修，不墮自然。世有徒聞止觀之名者，妄謂但屬修成，豈識性修不二真趣邪？予出家行腳，取益無方。於此經不曾掛一字腳，不曾離卻一字。後讀台教，每引《占察經》。《占察》示一實境，則一大事因，示二種觀，則一大事緣。愈信如來密因，菩薩萬行，一門超出，無二無三，誠不我欺。每拈此義，點示未聞，隨其根性，各獲法喜。噫！儻吾與諸友，不同具此因，則法性了不相關，不久種此緣，則說聽豈能投契？智者遙禮此經，十八年不獲見。後百餘年，般剌密諦，剖膊傳來，二大士苦心，豈為行墨者添葛藤哉？必教觀齊彰，因指見月，由斯典而通止觀，由止觀而徹信吾言不誣。則今九旬結夏，真塵劫緣因矣。更拈一頌，以裨妙觀。頌曰：未歇狂心頭亦在，已瞻華屋戶寧窮。密因徹悟無生滅，萬行方知究竟同。

> I once pondered the \*Shurangama Sutra\*, and upon reaching the fifth volume, where it says, "The Dharma arises from causes and conditions, not from the coarse combinations of the mundane world," I suddenly understood the \*Lotus Sutra's\* teaching that the Dharma arises from conditions. The profound insights of these two scriptures align so seamlessly—how masterfully they follow the same path! The sage Zhiyi, upon realizing the Lotus Samadhi, encompassed the ten wonders of the original and manifested teachings, perfectly returning them to a single instant of mind, thus revealing the Dharma-door of the \*Mahā-śamatha-vipaśyanā\* (Great Calmness and Insight). This teaching perfectly matches the \*Shurangama's\* exposition of sublime śamatha, samādhi, and dhyāna. Later commentators on the \*Shurangama\*, numbering in the dozens or even hundreds, who set aside the \*Mahā-śamatha-vipaśyanā\* and established their own schools, drifted further and further from the truth. Indeed, the \*Mahā-śamatha-vipaśyanā\* is precisely the great matter of the Tathāgata's arising in the world—it is not a coarse combination of mundane phenomena. Let me explain: The inherently enlightened nature is wondrously bright, and fundamental enlightenment is bright and wondrous. It is serene yet ever shining, shining yet ever serene—does this not embody the non-dual source of calmness and insight? Deluded about this true source, the serene essence becomes dullness, and the shining essence becomes scattering. This is the unchanging nature following defiled conditions to create the nine realms. Upon awakening to this dullness and scattering, one realizes that what scatters is originally serene, and what is dull is originally bright. This is the unchanging nature following pure conditions to create the Buddha realm. Though it forms the Buddha realm, the true source is not increased; though it forms the nine realms, the true source is not diminished. This is the principle of conditionality—passing through purity and defilement, it ultimately remains unchanging. Conditionality is the unchanging—this is the cause of the great matter. The unchanging is conditionality—this is the condition of the great matter. Thus the Sutra says, "The Tathāgata reveals the worldly and transcendent dharmas, knowing their fundamental cause and how they arise according to conditions." Understanding this meaning, one knows that mind, Buddha, and sentient beings are undifferentiated in their fundamental nature. One also understands that the "six identities" (inherent identity, verbal identity, etc.) are ever present as they are, and that practice is not apart from the nature. The nature is ever present in these six identities, so the nature does not abandon practice. Practice is not apart from the nature, so it does not fall into mere causality. The nature does not abandon practice, so it does not fall into naturalism. Some people, merely hearing the terms "calmness and insight," mistakenly think they are only about cultivated attainment. How could they recognize the true meaning of non-dual nature and practice? Since leaving home and traveling on pilgrimage, I have gained insights from many sources. I never relied on a single word of this sutra, yet I never strayed from a single word of it. Later, I studied the Tiantai teachings, which often quote the \*Divination Sutra\*. That sutra reveals the one reality as the cause of the great matter, and the two types of contemplation as the condition of the great matter. I became even more convinced that the Tathāgata's secret cause and the Bodhisattva's myriad practices—one door transcending all, with no second or third—truly do not deceive me. I often take this meaning and point it out to those who have not heard it, and according to their capacities, each one gains Dharma joy. Ah! If we and our friends did not share this cause, the Dharma nature would be irrelevant to us. If we had not long planted this condition, how could our teaching and listening resonate so well? The sage Zhiyi respectfully bowed to this sutra for eighteen years without obtaining it. Over a hundred years later, Paramiti brought it here by cutting open his arm and carrying it across his chest. The compassionate efforts of these two great beings—were they merely to add more entanglements for those fixated on words? No! The purpose is that teaching and contemplation should shine together. Using the finger as a pointer, one sees the moon. Through this scripture, one penetrates calmness and insight. Through calmness and insight, one fully believes that my words are not false. Now, as we enter a ninety-day summer retreat, this truly becomes the cause and condition for an eternity of practice. Allow me to offer a verse to aid this sublime contemplation: Verse: When the mad mind has not yet ceased, the head still remains. Having glimpsed the adorned house, what door is hard to pass? Through the secret cause, one thoroughly realizes birthlessness and deathlessness. Then one knows that the myriad practices are ultimately one.