---
title: "靈峰蕅益大師宗論 · 九華芙蓉閣建華嚴期疏"
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/cmgn46ma50oz4k104n3z224jz"
---

### 九華芙蓉閣建華嚴期疏

> Document for Establishing the Avatamsaka Assembly at the Lotus Pavilion on Mount Jiuhua

予每謂《地藏本願》一經，當與八十一卷《華嚴》並參。《華嚴》明佛境界，稱性不可思議。《本願》明地獄境界，亦稱性不可思議。一則順性而修，享不思議法性之樂；一則逆性而修，受不思議法性之苦。順逆雖殊，全性起修、全修在性，一也。一念迷佛界不思議性，則常寂光土，應念化成刀山劍樹、爐炭鑊湯；一念悟地獄不思議性，則泥犁苦具，應念化成普光明殿、寂滅道場。迷悟雖殊，性德無增無減，又一也。然性德雖無增減，非逆順，不屬迷悟。而迷之為九界逆修，遂感分段、變易二死苦報；悟之為佛界順修，遂成菩提、涅槃二種轉依。迷為三惑，悟為三智。逆修為十惡五逆，順修為六度萬行。生死為三界四相，轉依為三身四德。苦即法身，惑即般若，業即解脫，諺謂：「推人扶人，只是一手。讚人毀人，只是一口。」《大佛頂》謂「如水成冰，冰還成水。」詎不信然。然則芙蓉九朵，信可與《華嚴》九會同其表法。豈謂《地藏本願經》，僅談地獄因果事相而已。況華藏世界，安住大蓮華中。如來成道，亦坐寶蓮華。而優缽羅波頭摩等地獄，亦復名青蓮華，赤蓮華。可見一名一喻，一事一法，皆悉具足十界，在當人迷悟順逆何如耳。不思議法性，體非群相，不礙諸相發揮，又奚閒於地獄及寂光哉？願諸開士，率諸檀越，即以此為順修因緣，開發正悟，則鐵圍兩山，即是金剛菩提道場，無令火燄幻作金蓮，斯大妙矣。

> I have often said that the Sutra of Earth Store’s Fundamental Vows should be studied alongside the eighty-one-fascicle Avatamsaka Sutra. The Avatamsaka reveals the realm of the Buddhas, which is inconceivable in accord with the nature. The Fundamental Vows reveals the realm of hells, also inconceivable in accord with the nature. One practices in harmony with the nature, enjoying the inconceivable bliss of the Dharma-nature; the other practices against it, enduring the inconceivable suffering of the Dharma-nature. Although following or opposing differ, both are entirely about cultivating based on the nature, and the complete cultivation is within the nature—this principle is one and the same. A single thought of confusion toward the inconceivable nature of the Buddha-realm transforms the Land of Eternal Stillness into a forest of swords, a mountain of knives, burning coals, and boiling cauldrons. A single thought of awakening to the inconceivable nature of hell transforms the instruments of torment into the Hall of Universal Light and the Place of Nirvana. Confusion and awakening differ, but the inherent virtue is neither increased nor diminished—this, too, is one and the same. Yet, though inherent virtue has neither increase nor decrease, it is not defined by following or opposing, nor does it belong to confusion or awakening. Confusion leads to the inverse cultivation of the nine realms, resulting in the suffering of both the divided and the transformative forms of death. Awakening leads to the harmonious cultivation of the Buddha-realm, resulting in the two kinds of liberation: Bodhi and Nirvana. Confusion is the three delusions; awakening is the three wisdoms. Inverse cultivation is the ten evil deeds and five rebellious acts; harmonious cultivation is the six perfections and ten thousand practices. Birth and death are the four marks of the three realms; liberation is the three bodies and four virtues. Suffering is the Dharma-body; delusion is prajna; karma is liberation. As the saying goes: “Pushing someone or pulling someone—it’s the same hand. Praising someone or blaming someone—it’s the same mouth.” The Shurangama Sutra says: “Just as water becomes ice, and ice becomes water again.” How could this not be true? Thus, the nine lotuses of the lotus seat are indeed comparable to the nine assemblies of the Avatamsaka in their symbolic representation. How could we say the Sutra of Earth Store’s Fundamental Vows only discusses the facts of hellish causes and effects? Moreover, the Flower Treasury World resides within a great lotus flower. When the Tathagata attains enlightenment, he also sits on a jeweled lotus. And the hells known as Utpala and Padma are also referred to as the Blue Lotus and Red Lotus. This shows that every name, every metaphor, every event, and every dharma fully encompasses the ten realms—it all depends on the practitioner’s confusion or awakening, following or opposing the nature. The inconceivable Dharma-nature has no fixed form, yet it does not hinder the manifestation of all forms. Why should there be any distinction between hell and the Land of Eternal Stillness? I hope all noble practitioners, together with their patrons, will take this as the cause for harmonious cultivation, opening up true awakening. Then the Iron Mountain Ranges will be the Vajra Bodhimanda, and do not let the flames transform into the golden lotus—this is truly wondrous!