---
title: "靈峰蕅益大師宗論 · 題之菴凍雲圖"
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/cmgn46ma50oyck1042yn7d5rl"
---

### 題之菴凍雲圖

> Cold Cloud at Thatched Hut

經明一切因果、世界、微塵，因心成體。夫心既舉體為一切因果、世界、微塵矣，更喚何者為心？又喚何者非心？故心也者，不可為典要，唯變所適者也。然唯變所適，而終不可變也。宣聖有得乎此，知此心性，不唯不可目為器，亦復不可目為道，但云「智及之，仁能守之」而已，「知之，好之，樂之」而已，「我非生而知之，好古敏以求之」而已，「學而時習之，學之，問之，思之，辯之，行之」而已。涉江居士目其菴曰之菴，問廬山靜主湛公曰：「如何是之菴？」景公曰：「納曩住仰天坪，雲凍於山腰，雨霈於山足，日朗於山頂，其之之變態乎。」涉江喜，遂圖之。予曰：「吾人介爾一念，頓具十界，百界千如，理具事造，無餘無欠，炳然齊現，而無事安排也。如一念，一切諸念亦如是；如心法，一切色法亦如是；如實法，一切假名亦如是。是謂之菴，之凍，之雲，之筆，之墨，之紙，之腕，之主，之客，之緇，之素，之能，之所，一一無非之之全體大用也，五眼不能盡觀也，五耳不能盡聽也，無之而非菴，無菴而非之也。」湛公、涉江各各大笑，而以之圖，歸於念之，佛之子若。

> The scripture clarifies that all causes and effects, worlds, and atoms arise from the mind as their substance. When the mind fully manifests as all causes and effects, worlds, and atoms, what else can we call "mind"? And what can we call "not mind"? Therefore, the mind cannot be fixed as a constant principle; it transforms according to circumstances. Yet, though it adapts to changes, it remains fundamentally unchanging. The sage Confucius understood this. He recognized that this mind-nature cannot be regarded as a mere tool, nor can it be called the ultimate path. He simply said, "Reach it with wisdom, hold it with benevolence," and "Know it, love it, delight in it." He also said, "I am not one born with knowledge, but one who loves antiquity and diligently seeks it," and "Learn and practice it; study it, question it, reflect on it, discern it, and act on it." The layman Shejiang named his hermitage the "Hermitage of Suchness" and asked Master Zhan of Lushan, "What is the Hermitage of Suchness?" Master Zhan replied, "When I used to live at Yangtianping, clouds froze at the mountainside, rain poured at the mountain foot, and the sun shone bright at the mountain peak—could this be the changing forms of 'suchness'?" Shejiang was delighted and then painted it. I say: In a single thought, we instantly encompass the ten realms, a hundred realms, and a thousand suchnesses. Principle and phenomena, complete and lacking nothing, vividly appear simultaneously without any deliberate arrangement. Just as with one thought, so it is with all thoughts; just as with mental phenomena, so it is with all material phenomena; just as with real dharmas, so it is with all conventional names. This is the Hermitage of Suchness: the frost, the clouds, the brush, the ink, the paper, the wrist, the host, the guest, the monk, the layperson, the subject, the object—each and every one is no other than the complete substance and great function of Suchness itself. It cannot be fully seen with the five eyes, nor fully heard with the five ears. There is nothing that is not the Hermitage, and no Hermitage that is not Suchness. Master Zhan and Shejiang both burst into laughter, and they entrusted this painting of Suchness to the mindfulness of all children of the Buddha.