---
title: "靈峰蕅益大師宗論 · 緣居序"
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/cmgn46k3s0oork104wjo4gag3"
---

### 緣居序

> Preface to Yuan Ju

世出世法，皆緣生也，緣生無性，故惟至人，能隨緣而不失其真。真也者，即緣非緣，非緣而不礙諸緣者也。善夫李方山之言曰：「一念頓悟緣起無生，超彼三乘權學等見。」蓋凡夫貪著幻緣，不能捨離。二乘厭離生緣，不能遊戲出沒，皆由未了無生，妄成取捨。若諦觀染淨緣起，四性無生，無生則無滅，無滅則無聚無散。何法可欣，何法可厭？是以素位而行，無入而不自得。經云「極樂修行一劫，不如娑婆修行一日。」吾亦云：「出家修行一劫，不如在家修行一日。」在家多惡因緣纏繞，而能不忘三寶，不捨正念，是火中蓮花，希有難得。出家離於塵坌，安處林野，上者耽空滯寂，不念人世之苦，下者靜極思動，反羨市朝之榮，豈若濁水摩尼，任汩流而清光如故者哉。冶堂居士，易讀書禪曰緣居，知緣，斷不作實想，知不實，斷無貪著，亦無厭絕，惟隨緣消舊業而可矣。蕅益子，枯坐北天目之藏堂，聞而隨喜，漫書此以相印，居士當為再撫掌也。

> All dharmas, both worldly and transcendent, arise from causes and conditions. Since what arises from conditions has no inherent nature, only an enlightened person can follow conditions without losing their true essence. This true essence is that conditions themselves are not ultimate reality, yet non-ultimacy does not obstruct the functioning of conditions. How well said by Li Fangshan: "A single moment of awakening to the condition-arisen, birthless nature surpasses all the provisional views of the Three Vehicles." Ordinary beings cling to illusory conditions and cannot let go. Practitioners of the Two Vehicles detest and flee from the conditions of life, unable to play freely within them. Both miss the mark because they have not realized birthlessness, foolishly creating attachment and rejection. If you deeply observe the conditioned arising of both impurity and purity, you see that the fourfold nature is birthless. Without birth, there is no extinction; without extinction, there is no gathering or dispersing. What is there to delight in? What is there to despise? Thus, one can abide contentedly in any situation and find peace nowhere else. The sutra says, "Practicing for a kalpa in the Land of Ultimate Bliss is not as good as practicing for one day in the Saha world." I also say, "Practicing as a renunciant for a kalpa is not as good as practicing as a householder for one day." Householders are entangled in many evil conditions, yet if they can remain mindful of the Three Jewels and never abandon right thought, they are like a lotus blossoming in fire—rare and precious. Renunciants, freed from the dust of the world and dwelling peacefully in forests, may fall into one of two extremes: the superior kind cling to emptiness and stillness, forgetting the suffering of the world; the inferior kind, restless from too much quiet, instead envy the glory of court life. How could they compare to the muddy-water mani jewel, whose pure radiance remains unchanged no matter how murky the current? The layman Yatang renamed his "Chan of Reading" to "Abiding in Conditions." Understanding conditions, he never grasps them as solid. Knowing they are insolid, he has neither attachment nor aversion. He simply follows conditions to clear away old karma—that is enough. I, Ouyi, sat in silent meditation at the Tibet Hall of Northern Tianmu. Hearing of this, I rejoiced and casually wrote down these words as a token of mutual understanding. May the layman clap his hands once more in approval.