---
title: "般若融心論 · 緣起序"
description: "般若融心論是明代高僧傳燈大師所著的一部佛教論典。該論誕生於明末佛教復興時期，融合了禪宗與淨土宗思想，以般若智慧為核心，闡述心性與佛性的融通之理。其主要內容圍繞即心即佛的宗旨，論證眾生本具般若智慧，通過觀照心性可達理事無礙之境。此論在中國佛教史上具有重要地位，既是明代佛教思想融合的典型代表，也為後世提供了禪淨雙修的理論依據，對漢傳佛教心性論發展產生了深遠影響。"
url: "https://rushiwowen.co/en/r/cmgn0bq651db2l404zznf7k55"
---

### 般若融心論緣起序

> Preface to the Treatise on the Integration of Prajna and Mind

天台，肉山也。骨人無盡師，振智者之宗，呪泉幽溪。法輪轉處，動天動地。虞司勳，目以足行經藏，皮裹法華。顧太史，指為舌上珠璣，法中龍象。展也言乎。師昔振錫四明，諸善知識投體歸依，余時尚為瞌睡漢。丁巳入山謁師，師憐捉枝之猨，深加錐劄。時魔軍張甚，東衝西突，未暇盡承記莂。比觀瀑石梁，見曇華亭楚楊柱史修齡題句，辭妙粲花，悟超指柏，始知柱史於師，深蒙印可。一日越祁太守爾光，問師印可柱史之旨謂何。師曰，柱史問應無所住而生其心，其旨畢竟作麼生解。余曰，古人重在無住，余則重在生心。蓋須菩提尊者，於阿含十二年時，已證阿羅漢果，佛讚於弟子中解空第一。豈解空尊者，尚住六塵，而令其無住乎。正慮偏空如焦芽敗種，誨以生心，令不生者能生，化聲聞乘為菩薩乘耳。然則須菩提退則進之，宜告以應無所住而生其心。檀越進則退之，宜承當乎應生其心而無所住。則兩皆不失其正矣。柱史歡喜讚歎曰，師妙得辯才，巧於說法，可謂發古人之所未發，聞古人之所未聞也。爾光因勸師廣其義，以醒三千大千眾生之夢。師乃論般若融心，灑灑數萬言。庚申余再訪師，飫聆真諦，得未曾有。大都謂三界勞生，緣塵分別心不可有，六度萬行心不可無。一切諸天龍神人王宰官，以至鬼道畜道地獄道，皆有菩薩之位，皆當生清淨之心。且約四教以分淺深，用八法以明行相。生化兩冥，自他兼濟。真翦業果之慧刀，渡愛瀛之寶筏也。雖普慧雲興之問二百，普賢瓶瀉之詶二千，曷以加諸。夫釋子談空，墮於無住之邊見，厭離根身器界，以與吾儒相水火。師獨標生心之指，舉祖祖未發之祕密藏，揭出全機。遂令拈槌豎拂，止可止啼。瞬目揚眉，都非好手。柱史與師一問答間，直將千古以來黑漫漫地，照以白日，引之康衢。此與裴相國之叩石霜，留下笏子，張商英之謁兜率，翻卻蹋牀，何以異乎。雖然，師之豎義，判斷分明，調適而止。遂從此以去，可以入佛，亦可以入魔。第遇明眼人，即為透網之金鱗。若不遇明眼人，終成守池之𪂶𪂶。雖有切切婆心，何益于的的祖意耶。昔楊提刑謁楊岐，楊岐煎茶。提刑云，這箇不消得，有甚乾嚗嚗底禪，希示些子。楊岐曰，這箇尚自不要，豈况乾嚗嚗底禪。噫，提刑是家裏人，尚然如此。吾願世人以師此論，受持讀誦，廣為人說，其為福德，勝於須彌山王如是等七寶聚，持用布施。幸勿當面錯過，別尋乾嚗嚗底禪也。

> Tiantai Mountain is a mountain of flesh and blood. The venerable master, a "Bone-Man" whose teachings never cease, revived the lineage of the Great Teacher Zhiyi. Where his Dharma wheel turned, heaven and earth were stirred. Minister Yu saw the scriptures as a journey taken by the feet, and the Lotus Sutra as a cloak wrapped around the body. Grand Historian Gu spoke of the master's words as pearls on the tongue, a dragon-elephant among the Dharma's great practitioners. This is truly the case. When the master once preached in Siming, many wise guides of the good Dharma bowed in devotion. At that time, I was still lost in drowsy sleep. In 1617, I entered the mountains to pay my respects to the master. The master, pitying this grasping monkey of a man, deeply admonished me. But the armies of Mara were raging, charging east and west, and I could not fully receive his legacy. Later, by Shiliang Waterfall, I saw verses inscribed at Tanhua Pavilion by Grand Historian Chu Xuling of Chu. His words were so exquisite they rivaled flowers, his insights surpassing even the famous "pointing-at-the-bush" gong'an. Then I realized Grand Historian Chu had deeply received the master's approval. One day, Governor Yue Qi'erguang asked the master, "What is the meaning of your approval of Grand Historian Chu?" The master replied, "The Grand Historian asked about the meaning of 'abiding nowhere yet giving rise to the mind.' What is the true meaning of this passage?" I said, "The ancients emphasized 'abiding nowhere,' but I emphasize 'giving rise to the mind.'" Let me explain. Venerable Subhuti had already attained the fruit of Arhatship during the twelve-year period of the Agama sutras. The Buddha praised him as the foremost in understanding emptiness. Could it be that this master of emptiness was still attached to the six sense objects, requiring the Buddha to tell him to 'abide nowhere'? The Buddha was actually concerned about the one-sided emptiness that makes one like a scorched seed or rotten sprout. So he taught Subhuti the principle of 'giving rise to the mind' – to let the mind that does not arise actually arise. This transforms the vehicle of the Hearers into the Bodhisattva vehicle. Therefore, to guide Subhuti forward, the Buddha teaches 'abiding nowhere yet giving rise to the mind.' To guide a lay patron who may be overeager, one should instruct them to fully embrace 'giving rise to the mind while abiding nowhere.' Both can follow the correct path. The Grand Historian joyfully praised the master: "The master possesses wondrous eloquence and skill in teaching the Dharma. You have uncovered what the ancients never revealed, and revealed what they never heard." Qi'erguang then encouraged the master to expand on this teaching to awaken all sentient beings in the three thousand realms. Thus the master authored his "Discourse on Prajñā Merging with Mind," a free-flowing text of tens of thousands of words. In 1620, I visited the master again, feasting on the true principles, never before experienced. The main point is: In the three realms of samsara, the mind that discriminates and clings to objects must not exist; yet the mind dedicated to the six perfections and myriad practices must not be absent. All beings – gods, dragons, spirits, kings, officials, even ghosts, animals, and hell-beings – all have a place as Bodhisattva-in-training. All should give rise to a pure mind. The master further distinguishes the shallow and deep levels according to the Four Teachings, and clarifies practice through the Eight Qualities. Birth and transformation are both transcended; self and other are jointly benefited. This is truly the sword of wisdom cutting through karmic results, the precious raft crossing the ocean of craving. Even the two hundred questions of Samantabhadra Bodhisattva, or the two thousand answers flowing like water from a vase, cannot compare. Monastics who discuss emptiness often fall into the extreme view of 'abiding nowhere,' rejecting the body and its environment, setting themselves against Confucian scholars. But the master alone emphasizes the principle of 'giving rise to the mind,' revealing the complete key to the secret treasury that even the Buddhas themselves had not expressed. Thus, the masters who raise the mallet or hold up the whisk are only good for stopping a baby's cry; those who roll their eyes or raise their eyebrows are not true practitioners at all. In a single exchange between the Grand Historian and the master, a light was cast on what had been pitch black for ages, leading all to a broad highway. This is no different from Minister Pei Xiu seeking guidance from Master Shishuang and leaving his official tablet behind, or Zhang Shangying visiting Master Doushuai and knocking over his meditation bench. Nevertheless, the master's teaching is clearly defined and balanced. From this point onward, one can either enter the Buddha's path or fall into Mara's trap. When encountering a wise teacher, one becomes a golden fish that escapes the net. But without such a guide, one ends up as a little wren stuck in a pond. Though the master's compassion is earnest, what use is it against the true meaning of the patriarchs? In the past, Commissioner Yang visited Master Yangqi. Yangqi served him tea. Yang said, "This is unnecessary. Show me some direct, bone-dry Zen." Yangqi replied, "You don't even want this tea, so how could you appreciate bone-dry Zen?" Alas! Commissioner Yang was an insider, yet even he spoke this way. I hope everyone in the world will take this discourse of the master, receive it, hold it, recite it, and widely teach it. The merit gained will surpass that of offering a Mount Sumeru's worth of the Seven Jewels as a gift. Do not let this opportunity pass you by and foolishly search elsewhere for some 'bone-dry Zen.'

時泰昌庚申至日甬東友人范汝樸君朴甫撰