---
title: "靈峰蕅益大師宗論 · 重刻寶王三昧念佛直指序"
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/cmgn46k3s0opak104pocjx6ep"
---

### 重刻寶王三昧念佛直指序

> Revitalized Preface to Directing the Mind toward Buddha-Mindfulness

念佛三昧，所以名為寶王者，如摩尼珠，普雨一切諸三昧寶，如轉輪王，普統一切諸三昧王，蓋是至圓至頓之法門也。始自《華嚴》，終至《法華》，一代時教，無不讚揚此寶王三昧。始自文殊、普賢，乃至永明、楚石，一切菩薩聖祖，無不修證弘通此寶王三昧。而世之昧者，猶以為自性彌陀，非即樂邦教主，唯心淨土，不在十萬億西，妄認六塵緣影為自心相，全不知十方法界一一無非即心自性也，可不哀哉。元末明初，鄞江有大善知識，厥名妙協，深憫邪見，述為《念佛直指》二十二篇，世久失傳，雲棲老人欲見之不可得。神廟年閒，古吳萬融禪伯，偶於亂書中得此遺帙，與唐飛錫法師所撰《寶王論》，同為一編，皆雲棲老人所未見也。韓朝集先刻《寶王論》於雲棲，予續刻此板留佛日，今車蔤蕃居士，更續刻於長干，特記之以告後賢。

> The Buddha Recitation Samadhi is called the "King of Treasures" because, like a wish-fulfilling jewel, it rains down all kinds of samadhi treasures, and like a universal monarch, it governs all other samadhi kings. This is, in fact, the most complete and direct spiritual path. From the \*Avatamsaka Sutra\* to the \*Lotus Sutra\*, all teachings of the Buddha’s time praise this King of Treasures Samadhi. Likewise, from Manjushri and Samantabhadra down to Yongming and Chushi, all great bodhisattvas and holy patriarchs have cultivated, realized, and widely propagated this King of Treasures Samadhi. Yet those who are confused in the world still think that "the Amitabha of one's own nature" is not the same as the Buddha of the Land of Bliss, and that "the Pure Land of the mind-only" does not lie in the Western Paradise a hundred thousand kotis away. They mistakenly regard the reflections of the six sense objects as the true mind, completely unaware that all realms of the ten directions are nothing but one's own mind and nature. Can this not be lamented? At the end of the Yuan and beginning of the Ming dynasty, there was a great good friend from Yinjiang named Miao Xie, who deeply pitied these wrong views and wrote \*Straightforward Directions on Buddha Recitation\* in twenty-two chapters. For a long time, it was lost, and the elderly Master Yunqi wished to see it but could not. During the reign of Emperor Shenzong, the Chan master Wan Rong from Ancient Wu happened to find this lost manuscript among a pile of scattered writings. It was bound together with \*The Treatise on the King of Treasures\* by Master Feixi of the Tang dynasty—both of which the elderly Master Yunqi had never seen. Han Chaoji first carved \*The Treatise on the King of Treasures\* for printing at Yunqi. I later carved this text and kept the printing blocks at the Buddha's Day Temple. Now, the layman Che Maofan has further carved it at Changgan. I record this especially to inform future practitioners.