---
title: "靈峰蕅益大師宗論 · 蓮居菴新法師往生傳"
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/cmgn46ogd0pbdk104pluis1n2"
---

### 蓮居菴新法師往生傳

> Biography of Master Xin from Lotus Dwelling Nunnery

法師諱大真，號新伊，武林東城周氏子也。父某，母劉氏。師在襁褓，即能合掌稱南無佛陀。逮就外傅，不伍群兒，聚沙畫地為佛塔，或趺坐觀鼻。九歲，父母議聘葉氏女，師泣辭，詣蓮居紹師受歸戒，遂依座下。紹師督課甚嚴，師根性稍鈍，屢受惡辣鉗錘，堅無懈退。年十五，薙髮為沙彌。二十，入雲棲受具戒，是夕，夢著僧伽梨，登高座，演般若，徵其實，得無作戒也。是故與師同時宏戒演法者雖多，而童真入道，必推師為第一。服習紹師所演教法，人一己百，人十己千，夜以繼日。慈恩台岳宗旨，每多遊刃，而心益虛，志益勇。無論先賢著述，即生在師後，如惺谷壽之禪，歸一籌及管正見之教，不肖旭之律，璧如鎬之儒，師皆取諸人以為善，如大海不拒眾流也。師父母春秋高，先後禮紹師出家，異廬而居，父名方舟沙門，母名順修菴主。師就養無方，數十年如一日，與紹師同稱至孝，有古陳尊宿風，故護法者額其室曰睦堂焉。紹師去世，師治後事畢，感違緣，飄然遠舉。桐廬覺源法師延之，往依焉，與木石居，與鹿豕遊，無復人世閒想。既易寒暑，檀護書幣迎歸，重主蓮居，力宏紹師之道。著《唯識合響》，兼授金剛寶戒。復建大悲壇，嚴課事理二懺，而教觀始並舉矣。年七十一，遍囑及門士，傳持教觀。自擇窣堵波地，新秋示微疾。自恣後三日，趺坐憑几，再申遺教。并集居士弟子，囑以護持正法。越七日，沐浴更衣，就寢復起，命取座置榻前，跏趺其上，手持數珠，與眾同稱彌陀佛號。頃之，聲息俱寂，鼻垂玉箸過尺許，踰時頂相猶熱。是為庚寅年七月二十五日午時，法臘五十有三。先是優婆塞周氏，夢天樂迎師西逝，急偕戚屬數人，來受歸戒。菴主道聲，預以元日，夢師坐蓮臺上。師之往生淨土，夫何疑哉！贊曰：昔佛以正法眼藏，付大迦葉。迦葉於佛滅後，首集千阿羅漢，結集三藏，故知傳佛心印者，必須三學並宏，性相兼徹，即如達磨以《楞伽》印心，六祖必登壇受具，餘可知也。至於《華嚴》、《大集》、《寶積》、《法華》諸大乘經，無不弘讚淨土。馬鳴、龍樹諸大祖師，無不神棲極樂，豈止蓮宗十祖而已。師祖雲棲，父紹覺，教以澡神，律以滌愛。勤修五悔，遍學三宗。無怪乎印壞文成，如入三昧也。彼鼠唧鳥空，慣為大言以欺佛者，聞師之風，亦可以少愧矣。

> The Dharma master, whose monastic name was Dazhen and style name Xinyi, was from a Zhou family in the eastern part of Wulin (Hangzhou). His father was Mr. Zhou, and his mother was née Liu. Even as an infant in swaddling clothes, he could put his palms together and recite "Namo Buddha." When he reached the age to study under a tutor, he did not play with other children; instead, he would gather sand and draw a Buddhist stupa on the ground, or sit in full lotus, focusing on the tip of his nose. At age nine, his parents discussed arranging his marriage to a girl from the Ye family. He tearfully refused and went to the Lotus Dwelling (Lianju) monastery to receive the Refuges and Precepts from Master Shao, becoming his disciple. Master Shao’s supervision was very strict. Since the master (Xinyi) was somewhat slow by nature, he was subjected to fierce training and harsh discipline, but he remained steadfast without laziness or retreat. At fifteen, he shaved his head and became a novice monk (shramanera). At twenty, he went to Yunqi Monastery to receive the full precepts. That night, he dreamed of wearing a monastic robe (sanghati), ascending a high seat, and teaching the Prajna (Perfection of Wisdom) Sutra. When asked about the truth of this, he realized it was the "unproduced precept" (the state of having truly received the precepts on a fundamental level). Thus, although many at his time simultaneously propagated the precepts and expounded the Dharma, it was universally acknowledged that he was foremost among those who entered the Path while remaining celibate from childhood. He thoroughly studied the teachings and methods transmitted by Master Shao. When others put in one effort, he put in a hundred; when others put in ten, he put in a thousand, studying day and night. He was exceptionally skilled in the principles of the Consciousness-Only (Yogacara) and Tiantai schools, yet his mind became more humble and his resolve more courageous. He did not limit himself to the writings of ancient sages; even those born after him, like the Chan meditation of Xinggu Shou, the teachings of Guiyi (a lineage), the precepts of the unworthy Xu, and the Confucian scholarship of Biru Hao—he learned from all of them for the sake of goodness, like the great ocean refusing no rivers. When his parents grew old, they both followed Master Shao to become monastics, living in separate huts. His father was styled "the Bhikshu Fangzhou" (Boat of Dharma), and his mother "the Anupasika Shunxiu" (Cultivator of Accord). The master served and supported them in all ways, without exception, for decades as if it were a single day. Together with Master Shao, he was hailed as supremely filial, embodying the spirit of the ancient Venerable Chen of old. Therefore, his supporters inscribed the name "Hall of Harmony" (Mutang) on his quarters. After Master Shao passed away, the master managed the funeral arrangements. Then, sensing obstacles, he drifted away far into seclusion. Dharma Master Jueyuan of Tonglu invited him to stay. He lived among the trees and rocks, wandering with deer and boar, no longer having worldly thoughts. After some seasons changed, donors and protectors sent letters and offerings to welcome him back. He again took charge of the Lotus Dwelling, vigorously promoting Master Shao’s teachings. He authored \*The Harmonious Echo of Consciousness-Only\* (Weishi Hexiang) and also transmitted the Vajra (Diamond) Precepts. He also built an altar to the Great Compassion (Avalokiteshvara) and strictly practiced the two kinds of repentance—ritual (shili) and meditative (guanli)—so that instruction and contemplation were cultivated together. At age seventy-one, he thoroughly instructed his disciples to uphold and transmit the teachings and contemplations. He personally selected a site for his stupa (stupa). In early autumn, he showed slight signs of illness. Three days after the end of the summer retreat (Pravāraṇa), he sat in full lotus, leaning on a table, and again delivered his final teachings. He gathered his lay disciples and urged them to protect and uphold the true Dharma. Seven days later, he bathed, changed his clothes, lay down, then rose again. He ordered a seat placed before his couch, sat in full lotus upon it, holding a rosary, and recited the Buddha Amitabha's name together with the assembly. After a short time, his voice and breath became completely still. A white thread (a sign of pure energy) hung from his nose for over a foot. For some time after, the crown of his head remained warm. This occurred at noon on the twenty-fifth day of the seventh lunar month in the year Gengyin. His Dharma age (years of full ordination) was fifty-three. Before this, a layman named Zhou had dreamed of heavenly music welcoming the master to his Western rebirth. He hurriedly came with several relatives to receive the Refuges and Precepts. The Anupasika Daosheng had also previously dreamed of the master seated on a lotus throne on New Year's Day. How could there be any doubt about his rebirth in the Pure Land! Eulogy: In the past, the Buddha entrusted the treasury of the true Dharma eye to Mahakashyapa. After the Buddha's Nirvana, Kashyapa first gathered one thousand Arhats to compile the Tripitaka (three baskets). Therefore, we know that those who transmit the Buddha's mind-seal must simultaneously propagate the three trainings (Precepts, Samadhi, Wisdom) and thoroughly understand both essence (nature) and characteristics (phenomena). Even Bodhidharma used the \*Lankavatara Sutra\* to seal the mind, and the Sixth Patriarch (Huineng) had to ascend the ordination platform to receive the full precepts. The rest is easy to understand. As for the \*Avatamsaka Sutra\*, \*Maharatnakuta Sutra\*, \*Mahaparinirvana Sutra\*, \*Saddharma Pundarika Sutra\*, and other Mahayana scriptures, they all greatly praise the Pure Land. Asvaghosa, Nagarjuna, and other great patriarchs all had their minds abiding in the Land of Ultimate Bliss (Sukhavati). Is it only the ten patriarchs of the Pure Land (Lianzong) school? The master's lineage-root was Yunqi (Zuyun, a title?), his father-teacher was Shaojue (Shao's style?). His teachings purified his mind, and the precepts washed away his attachments. He diligently cultivated the Five Repentances and comprehensively studied the Three Schools (Tiantai, Consciousness-Only, and Chan). No wonder his seal was destroyed and the pattern accomplished, like entering Samadhi. Those who chirp like mice, speak like birds, constantly make grandiose claims to deceive the Buddha—when they hear of the master's style, they should feel a touch of shame.