---
title: "靈峰蕅益大師宗論 · 勸念豆兒佛序"
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/cmgn46k3s0oovk104ae142jf3"
---

### 勸念豆兒佛序

> Preface to Reciting the Bean Buddha

心之本覺曰佛，心之始覺曰念。顧本覺之在人心也，似異而恆同，乃始覺之隨人用也，雖同而恆異。是故背塵合覺，便名始覺，背覺合塵，便號無明。無明無體，即以始覺為體，始覺無相，即以無明為相。是故眾生念五欲時，即名欲界無明，念四禪四空，即名色無色界無明，念斷常，即名邪見無明，念涅槃，即名界外無明。唯有念佛之時，即名始覺，故曰，諸佛正遍知海，從心想生，眾生心想佛時，是心即是三十二相，八十種好，是心作佛，是心是佛。是故一切法門，無不從此念佛法門流出，無不攝入念佛門中。一念相應一念佛，一日相應一日佛，直捷圓頓，離見超情。馬祖即心即佛，蓋深得乎此也。夫知即心即佛，斷無不念佛時矣。而迷者誤認緣影為心，又妄謂心既即佛，便不須念。故不得已，轉為方便，曰非心非佛，又曰不是心，不是佛，不是物等。此曲為中下解粘去縛，非直指人心，見性成佛之本旨矣。後世逐塊韓盧，反以非心非佛，乃至種種險句為奇特，以即心即佛為平常，何異嗜巴豆大黃，吐棄膏梁美味者也。桐城有二人，結伴為客，一死，伴葬之，攜貲還其婦，婦疑，伴憤甚，往屍處陳祭哭訴。鬼與伴問荅，如生前，乃同歸作證。中塗遇事，偶一念阿彌陀佛，鬼大喚：「何放光怖我？」更速轉數念，鬼懼曰：「汝一念，胸輒舒五色光十餘丈，眩我心目，不能復近汝矣。歸語我婦，令自來，當為汝雪冤。」伴因此醒悟，出家為高僧。嗟嗟！甫舉一念，光輪便舒。故壽昌大師云：「念佛心，即是佛也。豈今時念佛，他時成佛哉。」惜鬼不種善根，不聞佛名，故驚怖。儻本念佛人，仗此良緣，寧不頓超樂土邪？畢貫之居士，參盡天下納僧，乃死心念佛，求生淨土，兼勸人以豆念佛，結佛緣。人身一豆耳，當念佛時，身即放光，所謂佛身充滿於法界者，非乎？今以豆念佛，豆必放光，以放光豆，作放光食，入眾僧腹，無論其人念佛不念佛，皆必恆放光明。令遇斯光者，有心無心，皆得解脫，光光相照，成無盡燈，則生界頓空，更不必別談向上，便是向上極則公案矣。僧問趙州：「如何是毗盧師法身主？」州云：「阿彌陀佛，阿彌陀佛。」請以此誠言為證。

> The mind's fundamental awareness is called "Buddha," and the initial stirring of awareness within the mind is called "thought." Our fundamental awareness is already present in everyone; while it may appear different from person to person, it's essentially the same. Yet the way we use our initial thoughts—while seemingly similar—actually differs vastly between people. Therefore, turning away from worldly defilement and merging with awakened awareness is called "initial enlightenment." Turning away from awakening and merging with defilement is called "ignorance." Ignorance has no independent nature of its own; it takes initial enlightenment as its essence. Initial enlightenment has no fixed form; it takes ignorance as its expression. Thus, when sentient beings cling to thoughts of the five desires, this is called the ignorance of the desire realm. When they cling to thoughts of the four meditative states and four formless states, this is called the ignorance of the form and formless realms. When they cling to thoughts of permanence or annihilation, this is called the ignorance of wrong views. When they cling to thoughts of nirvana, this is called the ignorance beyond the three realms. Only when one is mindful of the Buddha does this mind become "initial enlightenment." That is why the sutra says: "The ocean of the Buddha's perfect and all-knowing wisdom arises from the mind's thoughts. When sentient beings think of the Buddha, this very mind itself becomes the thirty-two marks and eighty noble characteristics. This mind makes the Buddha; this mind is the Buddha." Therefore, all Dharma methods are born from this method of Buddha-mindfulness, and all are contained within it. A single moment of mindful connection is a single moment of being Buddha; a single day of mindful connection is a single day of being Buddha. It is direct, complete, and sudden, transcending all views and ordinary understanding. When Patriarch Mazu said, "This very mind is the Buddha," he had deeply understood this truth. If one truly knows that this mind is Buddha, there is no time when they would not be mindful of the Buddha. But those who are confused mistakenly take the reflections of conditions as the true mind, and absurdly think that since the mind is already Buddha, there is no need for mindfulness. So it became necessary for the Patriarchs to adapt their teaching, skillfully saying things like "Not-mind, not-Buddha," and "It is not the mind, not the Buddha, not a thing." These teachings were only to loosen the attachments of those of intermediate and lesser capacity; they were not the fundamental intent of "directly pointing to the mind, seeing one's true nature, and becoming a Buddha." Later generations, like dogs chasing clods of earth, instead took these phrases like "Not-mind, not-Buddha"—and other dangerous expressions—as something extraordinary, while regarding "This very mind is the Buddha" as ordinary. How is this different from craving bitter medicine and rejecting fine delicacies? In Tongcheng, two men were traveling together on business. One died, and his companion buried him, then brought his money back to the man's wife. The wife became suspicious, and the companion, furious, went to the grave to offer sacrifices and weep, telling his story to the deceased. The dead man's spirit spoke with him as if alive, and they agreed to return together as a witness. Along the way, the living man happened to recite the Buddha's name once. The ghost cried out, "Why do you shine a light that frightens me?" When he recited a few more times, the ghost said in terror: "When you recite even once, a five-colored light shines from your chest for over ten feet, dazzling my eyes and disturbing my mind. I can no longer come near you. Go tell my wife to come herself, and then I will help clear you of suspicion." The companion awakened from this experience, left home to become a monk, and eventually became a high master. Ah! The moment a single thought of the Buddha arose, a radiant wheel of light appeared. So Master Shouchang said: "The mind that is mindful of the Buddha is itself the Buddha." How could it be that we only become Buddha in the future by reciting now? It's a pity the ghost had not planted good roots nor heard the Buddha's name, so he was terrified. If a person is already a Buddha-mindfulness practitioner, relying on such good fortune, how could they not quickly transcend to the Pure Land? Layman Bi Guanzhi, after studying and learning under countless monks from all over the world, finally focused his mind wholeheartedly on Buddha-mindfulness, seeking rebirth in the Pure Land. He also encouraged others to use beans as a mindfulness aid, planting the seeds for a connection with the Buddha. A person's body—is it not just like a bean? Yet when a person is mindful of the Buddha, their body emits light, fulfilling the saying