---
title: "靈峰蕅益大師宗論 · 蓮漏清音序"
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/cmgn46k3s0oosk1040aeiynla"
---

### 蓮漏清音序

> Preface to the Clear Sound of the Lotus Water Clock

經云「若欲淨土，先淨其心，隨其心淨，則佛土淨。」此事理因果並彰之旨，自他權實不二之談也。而昧者一迷緣影為心，決定惑為色身之內，不知色身外洎山河虛空大地，咸是妙明真心中所現物。是故西方極樂世界，即唯心淨土，現在樂邦教主，即自性彌陀。四明《妙宗鈔》云「應佛顯，本性明，托外義成，唯心觀立。」豈似愚人，妄認六塵緣影為自心相，遂置十萬億剎於心性之外哉？顧惟現前一念心性，覓不可得，是即空義。炳現萬法，是即假義。心外無法，法外無心，是即中義。迷心即空，名見思惑；迷心即假，號塵沙惑；迷心即中，稱無明惑。三惑既熾，四土斯穢。今一心念佛，不計我我所，即空義顯；隨念佛時，佛隨心現，便知十界皆惟心造，即假義顯；不惟是心作佛，亦且是心是佛，即中義顯。一心三義既顯，便能圓破三惑，圓淨四土，仍於無次第中，假說次第。觀行破惑，同居土淨；相似破惑，方便土淨；分證破惑，實報土淨；究竟破惑，常寂光土永得清淨。即中故常，即假故寂，即空故光。又復三諦皆常，三惑皆寂，三智皆光。此一非一，舉一即三。此三非三，言三即一。不縱橫，不並別，不可思議，名祕密藏。阿彌陀佛，先證此也，一切眾生，久迷此也，吾人現前，注念此也，是謂念佛三昧，是謂心淨土淨。先悟後修，名理一心，理一，事亦一矣。先修後悟，名事一心，事一，理亦一矣。文殊一行三昧，普賢十大願王，遠公刻蓮漏於東林，雲棲號蓮池以明志，皆歸極於此也。丁蓮侶老居士，深信篤行之餘，遍閱古今淨土法要，摘最警者，目為《蓮漏清音》，始法勝，終現應，凡二十五章，條理井然，群疑冰釋。夫疑非可強釋也，由本無可疑故也，因僭為序如此。

> The sutra says: "If you wish to purify the Pure Land, first purify your mind; when the mind is pure, the Buddha-land is pure." This teaching reveals both the principle and its result, the cause and effect; it is a doctrine of non-duality between self and other, between essence and manifestation. Those who are ignorant mistake the reflection of conditioned phenomena for the mind itself, stubbornly believing it to be confined within the physical body, not realizing that the physical body, along with mountains, rivers, space, and the great earth, are all manifestations of the wondrous true mind. Therefore, the Western Land of Ultimate Bliss is precisely the Pure Land of the Mind, and the present Buddha of that Land of Bliss is precisely one's own nature as Amitabha. The \*Miaozong Chao\* by Siming says: "The response Buddha appears, the original nature becomes clear; relying on the external is realized, the contemplation of the mind-only is established." How could this be compared to the foolish who mistakenly regard the reflections of the six sense-objects as the nature of their own mind, thus placing the billion lands of Buddhas outside the mind-nature? Now, contemplating the present single thought-mind: it is ungraspable—this is the meaning of Emptiness. It vividly manifests all phenomena—this is the meaning of Conventional Existence. Outside the mind, there are no things; outside things, there is no mind—this is the meaning of the Middle Way. Being deluded about the mind's Emptiness is called the delusion of views and attachments. Being deluded about the mind's Conventional Existence is called the delusion of dust-like impurities. Being deluded about the mind's Middle Way is called the delusion of fundamental ignorance. When these three delusions blaze, the four lands become defiled. Now, by single-mindedly reciting the Buddha's name, not clinging to self or possessions, the meaning of Emptiness is revealed. While reciting the Buddha's name, the Buddha appears according to the mind; this reveals that the ten realms are all creations of the mind—the meaning of Conventional Existence is revealed. Not only is the mind making the Buddha, but the mind itself is the Buddha—the meaning of the Middle Way is revealed. Once these three meanings of the single mind are revealed, one can thoroughly break the three delusions and completely purify the four lands, while still speaking of a gradual sequence within the non-sequential. Through contemplative practice, one breaks delusions and the Land of Common Residence becomes pure. Through partial realization, one breaks delusions and the Land of Expedient Freedom becomes pure. Through initial enlightenment, one breaks delusions and the Land of Actual Reward becomes pure. Through ultimate enlightenment, one breaks delusions and the Land of Eternal Light and Stillness attains everlasting purity. Because of the Middle Way, it is eternal; because of Conventional Existence, it is still; because of Emptiness, it is light. Moreover, all three truths are eternal, all three delusions are still, and all three wisdoms are light. This "one" is not a singular one; mention one and it includes three. These "three" are not separate; mention three and they are one. Neither vertical nor horizontal, neither combined nor separate, inconceivable—this is called the Secret Treasury. Amitabha Buddha first realized this. All beings have long been confused about this. We, in the present moment, focus our thoughts on this. This is called the Samadhi of Buddha Recitation, and this is called "When the mind is pure, the land is pure." To awaken first and then cultivate is called the Single Mind of Principle; when the principle is one, the practice is also one. To cultivate first and then awaken is called the Single Mind of Practice; when the practice is one, the principle is also one. Manjushri's Single-Practice Samadhi, Samantabhadra's Ten Great Vows, Master Huiyuan carving a lotus water-clock at Donglin Monastery, Master Yunqi naming his place "Lotus Pond" to clarify his aspiration—all ultimately return to this. Elder Ding Lianlv, after deep faith and earnest practice, thoroughly studied ancient and modern essential methods for the Pure Land, selected the most inspiring passages, and compiled them as \*The Clear Sound of the Lotus Water-Clock\*, beginning with "The Supreme Dharma" and ending with "The Responses of Manifestation," in twenty-five chapters, organized with clear logic, dissolving all doubts like melting ice. Doubts are not something that can be forcibly dissolved—they arise because fundamentally there is nothing to doubt. I have thus presumed to write this preface.