---
title: "靈峰蕅益大師宗論 · 合刻彌陀金剛二經序"
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/cmgn46k3s0opik104vaau3a0f"
---

### 合刻彌陀金剛二經序

非淨非穢，般若之體；知淨知穢，般若之照；取淨捨穢，般若之用。是故不以般若為導，能生淨土者，未之有也。不以淨土為歸，可稱般若者，未之聞也。或曰：《彌陀》部屬方等，《金剛》部屬般若，時教既殊，旨歸豈一？余曰：甚矣，見之固也。如來一代教法，除聲聞藏，餘皆名大乘方等經典，般若安得非方等乎？從成道夜，至泥洹夜，於其中閒，常說般若，方等安得非般若乎？況淨土玄門，理無不該，事無不攝，從《華嚴》、《寶積》、《大集》、《般若》，乃至《法華》，無不導歸安養。只此安養，具足橫豎四種淨土，而四種淨土，並不離現前一念介爾之心，非橫非豎，亦橫亦豎。是故經云「莊嚴佛土者，即非莊嚴，是名莊嚴。」此唯心淨土之誠證也。末世執迷，不達心性，本來無外，說唯心便撥淨土，說淨土便昧唯心。安知西方極樂，廣徹華藏，華藏莊嚴，不出心性也哉。無我開士，合刻《彌陀》、《金剛》二經，特序之。

> Neither pure nor impure—that is the essence of Prajna. To know pure and know impure—that is the illumination of Prajna. To grasp the pure and discard the impure—that is the function of Prajna. Therefore, it has never been possible to be reborn in the Pure Land without being guided by Prajna. And it has never been heard of that one can truly embody Prajna without taking the Pure Land as one's ultimate destination. Someone may ask: "The \*Amitabha Sutra\* belongs to the Vaipulya teachings, while the \*Diamond Sutra\* belongs to the Prajna teachings. Since their times and teachings differ, how can their ultimate goal be the same?" I reply: How stubborn this view is! Throughout the Tathagata's lifetime of teachings, except for the Sravaka scriptures, all others are called Mahayana Vaipulya texts. How could Prajna not be Vaipulya? From the night of his enlightenment to the night of his nirvana, the Tathagata constantly taught Prajna. How could Vaipulya not be Prajna? Moreover, the mysterious gate of the Pure Land encompasses all principles and embraces all phenomena. From the \*Avatamsaka Sutra\*, the \*Ratnakuta Sutra\*, the \*Mahasamnipata Sutra\*, and the \*Prajna Sutras\* all the way to the \*Lotus Sutra\*, all teachings guide beings toward rebirth in Sukhavati. This very Sukhavati fully contains the four kinds of Pure Lands (both horizontal and vertical), and yet these four Pure Lands are never separate from the single thought-moment of the present mind. They are neither horizontal nor vertical, yet both horizontal and vertical. Thus, the sutra says: "To adorn the Buddha land is not to adorn it; that is called adorning it." This is the true proof of the Mind-Only Pure Land. In the degenerate age, people are confused and do not comprehend that the mind-nature is originally without any outside. Some speak of Mind-Only and reject the Pure Land; others speak of the Pure Land and obscure the Mind-Only. How could they know that the Western Land of Ultimate Bliss extensively pervades the Avatamsaka universe, and that the adornments of the Avatamsaka universe never depart from the mind-nature? The noble-minded layperson Wuo, who published both the \*Amitabha Sutra\* and the \*Diamond Sutra\* in one volume, has asked me to write this preface.