---
title: "靈峰蕅益大師宗論 · 荅湛持公三問"
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/cmgn46dbd0n5gk104ap5juvcr"
---

### 荅湛持公三問原問附

> Three Questions Answered for Gong Zhanchi<note place="inline">Original Questions Attached</note>

問：知之一字，妙禍之門。二門同是一知，工夫如何下手？又此知若有所知，對待成妄；若無所知，何所表而云知也。又用知知於知邪，不起知知於知也。

> <note place="inline">Question: The word "awareness" is the gateway to both wonder and disaster. Since these two gates share the same awareness, how should one begin the practice? Furthermore, if this awareness has an object of awareness, it becomes dualistic and deluded. If it has no object of awareness, what is there to indicate or call it "awareness"? Also—does one use awareness to be aware of awareness? Or does one not even start a thought of being aware of awareness?</note>

荅：知見立知，禍門也。知見無見，妙門也。若不達能所性空，妄計心外有法，此知即名不覺。若達心外無法，能所不二，此知即名始覺，亦名妙觀察智，亦名無塵智。此智從本體起，還照本體，雖復自照，實無能照所照，以達無二體故。名字位中，直用此智，念念體達心外無法，法法唯心，不論時劫，不論功用，至金剛後心，永斷生相無明，始覺合本，稱究竟覺。今下手工夫，正要起知，知於知體之外更無餘法，永嘉所謂但知而已。若不起知知於但知，未有不隨妄能妄所者。大乘止觀，三明以何依止中言之頗詳。

> Answer: To set up knowledge upon knowledge is the gate of misfortune. To know without clinging to knowledge is the wondrous gate. If you fail to realize that subject and object are inherently empty, and mistakenly believe there are realities outside the mind, then this knowledge is called ignorance. If you realize that there is nothing outside the mind, and that subject and object are non-dual, then this knowledge is called initial enlightenment, also called the wondrous observing wisdom, also called the dust-free wisdom. This wisdom arises from the essence and returns to illuminate the essence. Though it illuminates itself, there is truly no illuminator or what is illuminated, because it has realized the non-dual essence. In the stage of name-only, simply use this wisdom, moment by moment realizing that there is nothing outside the mind and that every phenomenon is mind only—without regard for time periods or effort. At the final moment after the diamond mind, you will eternally cut off the birth-appearance of fundamental ignorance. Initial enlightenment merges with fundamental enlightenment, which is called ultimate enlightenment. Now, in the initial practice, you must indeed activate this knowing, to know that outside the knowing essence there is no other reality—as Master Yongjia said: "Simply knowing." If you do not activate this knowing to know the "simply knowing," then you will inevitably fall into false subject and false object. This is explained in detail in the Mahāyāna Śamatha-Vipaśyanā, in its section on "how to rely on the three understandings."

進問：若起知知於但知，恐但知而成所知。起知之知，不無能所，恐用心時，更落妄想窠臼。如何善用心者，起知知於但知，仍不墮妄能妄所邪？

> <note place="inline">Further question: If you use awareness to be aware of simple awareness, I'm concerned that simple awareness would become merely an object of awareness. The awareness that is used to be aware involves a subject-object duality, and I fear that in practice, one would fall back into the trap of conceptual thinking. How can one who practices skillfully use awareness to be aware of simple awareness without falling into the delusion of subject and object?</note>

荅：非除他物，但取於知也。以知外無法，名但知也。達得但知，則知之一字，亦是強名，原無一物，豈成所知？若有所知，又成一物，非但知矣。下手方便，強觀諸法無實，唯是一心。隨觀心無心相，覓不可得，然後悟入但知法門。前二方便，皆唯心識觀。初除分別性，次除依他性。悟入但知，是真如實觀，證圓成實性也。

> Answer: It is not about eliminating other things, but simply taking "awareness." Since there are no phenomena outside awareness, it is called "mere awareness." Once you realize this mere awareness, even the word "awareness" itself is a forced label. Originally, there is not a single thing—how could there be something known? If something known exists, it becomes another object and is no longer mere awareness. As a practical starting point, forcibly contemplate that all phenomena have no reality—they are just the single mind. Then observe the mind itself: it has no fixed form or characteristics, and it cannot be grasped or found. Through this, awaken and enter the Dharma-door of mere awareness. These first two methods both belong to the contemplation of mind-only and consciousness-only: the first eliminates false discrimination, and the second eliminates dependent origination. Awakening to mere awareness is the true contemplation of suchness, realizing the perfect and complete true nature.

問：摩訶止觀，初以識陰為所觀境，然能觀亦用意識，能所有何辨邪？

> <note place="inline">Question: In Mahā-śamatha-vipaśyanā, the initial object of contemplation is the aggregate of consciousness. However, the mind that contemplates also uses consciousness. How, then, can we distinguish between subject and object?</note>

荅：前念為能觀，後念為所觀。由能觀全用一心三觀，便知所起後念全是一境三諦。既一境三諦，則起即無起，亦不妨無起而起。起無起名為諦，無起起名為觀，是謂諦觀名別體復同，是故能所二非二也。

> Answer: The preceding thought acts as the subjective observer, and the subsequent thought becomes the object of observation. When this observer fully applies the one-mind threefold contemplation, it realizes that the thought which arises is entirely the one reality embodying the three truths. Since it is one reality with three truths, its arising is non-arising, yet this doesn't prevent non-arising from manifesting as arising. "Arising yet non-arising" is called Truth, while "non-arising yet arising" is called Contemplation. Thus, Truth and Contemplation have different names but share the same essence, so the observer and the observed are ultimately not two distinct things.