---
title: "靈峰蕅益大師宗論 · 化念阿彌陀佛同生淨土疏"
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/cmgn46ma50oytk104xczw9kqv"
---

### 化念阿彌陀佛同生淨土疏

> Ritual Text for Recalling Amitabha Buddha and Rebirth in the Pure Land

自唯心本性之理不明，學道者率尚玄理而薄事相，甚至認斷空為寂光，疑西方為非實相，與判作權乘，視同烏有。於是不可思議功德，終成難信之法，長溺迷津，可勝痛哉。不知事理一致，生佛同源，八萬四千相好光明，顯然在十萬億方，即灼然居一真心內。心既豎窮橫遍，土亦豎窮橫遍，佛亦豎窮橫遍。既不信佛土之實，又寧知心性非虛？若真悟心性本源，則了達十界染淨，咸由一心。心染故六趣昇沈，娑婆之惡境宛然；心淨故一道清寧，極樂之莊嚴法爾。奈何於娑婆則見其有，於極樂則惑其無。又高稱圓頓，哆談無礙，以忻厭是迂塗，取捨為兩橛。然果悟圓宗，忻厭何嘗不圓；果證無礙，取捨亦豈有礙。必欲離淨土而談唯心，捨彌陀而言本性，橫隔自他，割裂事理，如實料簡，僅成惡取空見。豈若熾然存念，決定求生，了則念即無念、生即無生。不了亦無念之念、無生之生。以諸佛心內眾生，念眾生心內諸佛，不問智愚，咸歸覺海。一念相應一念佛，念念相應念念佛。佛是本覺，念是始覺，始本相合，當下究竟。能所歷然，能所性絕，至圓至頓，真實無礙，超越一切法門，名為三昧中王。此六方調御，所以極力稱揚，歷代祖師，所以盡心修勸也。勝超大德，矢修淨業，欲使大千眾生，各各承當此事，爰立大冊，廣勸緇素。或自念，或轉請，或以口讚，或別冊襄，自念則念念吻合佛性，化人則人人頓會菩提，用心善且廣矣。特序之，為同有佛性者告。

> Because the fundamental principle of the mind’s true nature remains unclear, those who study the Way generally favor profound theories while neglecting concrete phenomena. Some even mistake nihilistic emptiness for the Light of Stillness, doubt that the Western Pure Land is a genuine reality, relegate it to the provisional teaching, or dismiss it as nonexistent. Consequently, this inconceivable merit and virtue becomes a teaching hard to believe, leaving beings perpetually drowning in confusion—how profoundly painful this is! They fail to realize that principle and phenomena are one, that living beings and Buddhas share the same origin. The eighty-four thousand marks of splendor and light that clearly exist in a land ten trillion buddha-fields away are equally and unmistakably present within a single true mind. Since the mind pervades vertically throughout time and horizontally throughout space, the land likewise pervades vertically and horizontally, and the Buddha likewise pervades vertically and horizontally. If one already refuses to believe in the reality of the Buddha and his land, how can one know that the mind-nature is not illusory? If one truly awakens to the origin of the mind-nature, then one understands that the purity and impurity of the ten realms all derive from this single mind. When the mind is impure, beings undergo the six realms of rebirth, and the wretched environments of the Saha world manifest vividly; when the mind is pure, the path becomes unified and serene, and the splendors of Ultimate Bliss arise spontaneously. How can they perceive Saha as existing yet doubt that Ultimate Bliss exists? Or grandly speak of perfect and sudden enlightenment, prattling on about non-obstruction, condemning longing and aversion as circuitous paths, and reducing acceptance and rejection to a pair of severed pieces? Yet if one truly awakens to the perfect teaching, how could longing and aversion fail to be perfect as well? If one truly realizes non-obstruction, how could acceptance and rejection obstruct? Those who insist on separating Pure Land from the mind, detaching Amitabha from true nature, creating barriers between self and other, splitting apart principle and phenomena—upon careful examination, they only engender a nihilistic clinging to emptiness. How much better is it to fervently maintain mindfulness and resolutely seek rebirth, understanding that mindfulness is no-mindfulness, and rebirth is no-rebirth? Even without such understanding, there is still mindfulness within no-mind, and rebirth within no-rebirth. Since living beings dwell within the minds of all Buddhas, they can contemplate the Buddhas who dwell within their own minds. Regardless of wisdom or foolishness, all can return to the ocean of awakening. One moment of mindfulness in accord is a moment of Buddhahood; moment after moment of mindfulness in accord is moment after moment of Buddhahood. The Buddha is fundamental awakening, mindfulness is initial awakening; when initial and fundamental awakenings unite, ultimate realization is immediately accomplished. Subject and object are distinctly apparent, yet their inherent nature is utterly transcended—perfectly complete, suddenly enlightened, genuinely unobstructed, surpassing all other Dharma doors, this is called the King of Samadhis. For this reason, the guiding teachers of the six directions earnestly praise it, and the patriarchs of successive generations fully cultivate and encourage it. The great virtuous one Shenggao steadfastly cultivates the Pure Land practice, wishing for all beings throughout the universe to each take on this matter. He has established a large register to widely encourage both monastics and laypeople, whether by personal mindfulness, by inviting others to practice, by praising with words, or by recording in separate volumes. When mindfulness arises personally, every thought perfectly accords with Buddhahood; when one transforms others, everyone immediately awakens to Bodhi. His intention is both good and vast. I have written this preface specifically to inform all who share the Buddhanature.