---
title: "靈峰蕅益大師宗論 · 壽陳旻昭居士六秩序"
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/cmgn46ogd0pbjk104w4trh48t"
---

### 壽陳旻昭居士六秩序

> Preface to the Sixth Order of Layman Chen Minzhao

博山老師曾謂予曰：「吾每與講主相見，必叩以事事無礙法界，儘力荅來，止說得事理無礙而已，從未有說得事事無礙者。」予應聲曰：「事事無礙，豈真在事理無礙之外哉？惟其全理成事，所以全事即理；唯其全事即理，所以全事即攝一切事耳。且如舉一毛端，必具法界全理，非是法界少分之理，以事外別無理故，此事理無礙也。既此毛端已具法界全理，亦必遍攝法界全事，非僅法界少分之事，以理外別無事故，此即事事無礙也。」師遂首肯。予復曰：「佛為初機之人，必深談理性，欲其以理融事，不滯於事也。若為深位菩薩，必廣談事相，欲其以事攝事，不滯於理也。不滯於事，則一事通達一切理，名事理無礙；不滯於理，則一事通達一切事，名事事無礙。」師大然之。居士，博山大弘護也，今六旬華誕，予請以博山點首者，為居士壽。惟居士弘護大法三十餘年矣，凡今事門頭，布施、持戒、忍辱、精進等行，亦既積集廣大矣，即向上一著，亦必點胸自肯矣，豈非已入事理無礙法界者耶，其去事事無礙幾何？居士好奕，請以奕喻。夫黑白二子，勝負歷然，了知勝負，皆無實性，不於勝負起我法二執者，事理無礙也。能於一一著中，透盡三玄、三要，五位、九帶，九十六種圓相，乃至百法明門，六相、十玄，三千性相，無不究竟明了者，事事無礙也。居士依仁游藝，蓋欲深入事事無礙法界，豈僅以一奕娛情？予故謂居士必欲究竟此一著子，須再向三玄、三要、五位、九帶、九十六種圓相、百法明門、六相、十玄、三千性相等，一一葛藤窠中游戲出入，俾無纖毫不透盡處，然後得成無上妙奕三昧，然後執善財手，摩善財頂，而告之曰：「我得菩薩解脫，名曰善奕。我於一一著中，見無量佛，聞無量法，親近供養無量眾僧；又於一一著中，圓滿念處、正勤、根、力，覺、道三十七品菩提分法；又於一一著中，入空、無相、無作法門，普見諸佛剎土，不以二相；又於一一著中，具足六度、四等、四攝、萬行，不可思議福智資糧；又於一一著中，成就十力、四無所畏、十八不共佛法；又於一一著中，莊嚴三十二相、八十種好，流出身雲，遍十方界；又於一一著中，降伏諸魔、制諸外道，破我法二執，顯二空真如；又於一一著中，隨諸眾生，有種種欲、種種解、種種根性、種種煩惱習氣稠林，悉順其機而為說法，以四無礙解，具足諸佛四種悉檀，令諸眾生，各得歡喜、各得生善、各得滅惡、各得安住第一義諦。善男子！我惟得此善奕三昧，乃至微塵剎土，自他不隔於一著，十世古今，始終不離於一著，釋迦如來，於此一著上轉大法輪，彌陀世尊於此一著上淨四種土，則宣聖之耳順，便可與觀音之耳根圓通，同入首楞嚴大定海中。」庶不負居士自所期許，亦不負普天之下所期許於居士者矣。是為祝

> Master Bóshān once said to me, "Whenever I meet a lecturer, I always test them on the realm of unimpeded interpenetration of all phenomena. No matter how hard they try, they only ever explain the unimpeded interpenetration of phenomena and principle—never the unimpeded interpenetration of all phenomena." I immediately responded, "How could the unimpeded interpenetration of all phenomena truly lie outside the unimpeded interpenetration of phenomena and principle? It is precisely because all of principle manifests as phenomena that all phenomena are identical to principle. It is precisely because all phenomena are identical to principle that each phenomenon encompasses all phenomena. For example, when we point to a single hair-tip, it must contain the entirety of principle, not just a fraction of it—because there is no principle separate from phenomena. This is the unimpeded interpenetration of phenomena and principle. Since that hair-tip already contains the entirety of principle, it also encompasses the entirety of phenomena—not just a fraction—because there are no phenomena separate from principle. This is the unimpeded interpenetration of all phenomena." Master Bóshān nodded in agreement. I continued, "For beginners, the Buddha always discusses principle in depth, wishing them to use principle to dissolve attachment to phenomena. For advanced Bodhisattvas, he always discusses the features of phenomena in depth, wishing them to use phenomena to encompass phenomena, without clinging to principle. Not clinging to phenomena means that through one phenomenon, all principle is understood—this is the unimpeded interpenetration of phenomena and principle. Not clinging to principle means that through one phenomenon, all phenomena are understood—this is the unimpeded interpenetration of all phenomena." Master Bóshān fully agreed. Layman, you have been a great protector of Master Bóshān’s teachings. Now, on your sixtieth birthday, I offer you this insight that Master Bóshān approved, as a gift for your longevity. You have protected and promoted the Great Dharma for over thirty years. In all practical endeavors—generosity, moral discipline, patience, diligence, and so on—you have accumulated vast merit. As for the ultimate point, you must have confirmed it in your own heart. Are you not already dwelling in the realm of unimpeded interpenetration of phenomena and principle? How far are you from the realm of unimpeded interpenetration of all phenomena? You enjoy playing Go. Let me use Go as a metaphor. When the black and white stones are placed, victory and defeat are clear. To understand that both victory and defeat have no real nature, and not to cling to either with a sense of self or ownership, is the unimpeded interpenetration of phenomena and principle. To see through every move, penetrating the Three Profound Gates, the Three Essentials, the Five Positions, the Nine Seals, the ninety-six kinds of circles, even the Hundred Dharma Gates, the Six Characteristics, the Ten Mysteries, and the three thousand natures and marks—fully understanding them all—is the unimpeded interpenetration of all phenomena. You approach the arts with benevolence, seeking to deeply enter the realm of unimpeded interpenetration of all phenomena. Surely this is not merely for the pleasure of the game. I therefore say that if you wish to reach the ultimate in this one move, you must play freely within every tangle—the Three Profound Gates, the Three Essentials, the Five Positions, the Nine Seals, the ninety-six kinds of circles, the Hundred Dharma Gates, the Six Characteristics, the Ten Mysteries, the three thousand natures and marks—leaving not a single thread unexplored. Only then will you attain the supreme Samādhi of Wonderful Go. Only then will you take Sudhana's hand, pat his head, and say to him, "I have attained the Bodhisattva liberation called 'Wonderful Go.' In every move, I see countless Buddhas, hear countless teachings, and draw near to and support countless monastics. In every move, I perfect the Thirty-Seven Aids to Enlightenment: the four foundations of mindfulness, the four right efforts, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. In every move, I enter the gates of emptiness, signlessness, and wishlessness, and see all Buddha lands without duality. In every move, I fully embody the six perfections, the four immeasurables, the four means of attraction, and the myriad practices—an inconceivable wealth of merit and wisdom. In every move, I realize the ten powers, the four fearlessnesses, and the eighteen unique qualities of a Buddha. In every move, I adorn the thirty-two marks and eighty fine features, emitting a cloud of bodies pervading the ten directions. In every move, I subdue all demons, overcome all heretics, break the attachments to self and phenomena, and reveal the true suchness of the twofold emptiness. In every move, following sentient beings' various desires, understandings, capacities, and dense forests of afflictions and habits, I teach the Dharma according to their needs, using the four unobstructed wisdoms and attaining the four all-embracing approaches of the Buddhas, so that beings may each find joy, each generate goodness, each eliminate evil, and each abide in the ultimate truth. Good man! I have only attained this Samādhi of Wonderful Go. In it, even the finest dust-mote lands—self and others—are not separate from one move. The ten ages, past and present, beginning and end, never leave this one move. Śākyamuni Tathāgata turned the great Dharma wheel on this one move. Amitābha Buddha purified his four kinds of lands on this one move. Even Confucius's understanding at seventy can join Guanyin's perfect penetration of the ear faculty, both entering the great ocean of the Śūraṅgama Samādhi." Thus, may you live up to your own expectations, and also to the expectations that all people under heaven have for you. This is my congratulation.