---
title: "靈峰蕅益大師宗論 · 結社修淨業兼閱華嚴大鈔助緣疏"
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/cmgn46ma50ozfk104i13s033o"
---

### 結社修淨業兼閱華嚴大鈔助緣疏

> Pledge to Form a Pure Land Society While Studying the Huayan Great Commentary

阿彌陀佛，以法界藏身，示成道於極樂，則有四十八願，廣攝群機；毘盧遮那佛，亦以法界藏身，示成道於娑婆，則有普賢十大願王，導歸安養。是故欲求生淨土，須究華嚴宗；欲識華嚴宗，須求生淨土。或笑曰：「華嚴事事無礙法界，當處即常寂光，何為捨此求彼邪？」應之曰：「既事事無礙，即於此求彼，又何礙也？既當處即常寂光，即西方亦常寂光也。常寂光固無可捨、無可求，亦何礙捨、何礙求？如是捨寂光穢，求寂光淨，生則決定生，去則實不去；生則實不生，去則決定去，何礙之有？」其人罔措，余曰：「汝若不會，請問之毘盧遮那；汝若不能見毘盧遮那，請問之普賢願王；汝若不能見普賢願王，請向十字街頭合掌，語諸人曰：『乞施我一文錢。』當必有告汝者矣。」

> Amitabha Buddha, embodying the entire Dharma realm, manifests his perfect enlightenment in the Land of Ultimate Bliss. He made forty-eight great vows to widely embrace all beings of diverse capacities. Vairocana Buddha, also embodying the entire Dharma realm, manifests his perfect enlightenment in the Saha world, and through Samantabhadra's ten great vows of the king, guides all beings toward the Pure Land of Peace and Nourishment. Therefore, if you wish to be reborn in the Pure Land, you must study the Avatamsaka Sutra; and if you wish to understand the Avatamsaka Sutra, you must seek rebirth in the Pure Land. Someone might laugh and say: "The Avatamsaka teaches the realm of perfect interpenetration, where everything is unobstructed. It is said that where you stand is itself the eternal tranquil light. Why then abandon this to seek that?" I respond: "Since all phenomena are unobstructed, to seek 'that' right here within 'this' is itself no obstruction. Since where you stand is itself the eternal tranquil light, the Western Pure Land is also that same tranquil light. The tranquil light has nothing to abandon and nothing to seek—yet what obstruction is there in abandoning or seeking? Thus, if we abandon the impure aspect of the tranquil light and seek its pure aspect, our rebirth is indeed determined, yet in truth there is no going; our rebirth is truly unborn, yet our going is truly determined. Where is the obstruction?" The questioner was bewildered. I said: "If you cannot understand, go ask Vairocana Buddha. If you cannot see Vairocana Buddha, go ask Samantabhadra's great vows. If you cannot see Samantabhadra's great vows, then go to the crossroads, put your palms together, and say to the people: 'I beg you to give me a penny.' Surely someone will tell you."