---
title: "靈峰蕅益大師宗論 · 荅唐宜之問書義"
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/cmgn46dbd0n5qk1049n36u5jw"
---

### 荅唐宜之問書義有引

智及之，即《大學》格物致知，《中庸》擇乎中庸，得一善也。仁守之，即《大學》誠意正心，《中庸》拳拳服膺而弗失之也。莊蒞之，即《大學》脩身，《中庸》誠身也。動之以禮，即《大學》齊家治國平天下，《中庸》順親信友獲上也。聖人說法，應病與藥。若為智未及者，則云知德者鮮矣。以思無益，不如學也，思而不學則殆，此孟子重始條理意也。今責智及之者以仁守之功，正孟子兼重終條理意。中而不至，亦非善射，況不至便不中，巧力俱不可輕，但先論巧，後論力耳。乾知大始，坤作成物。有坤無乾固不可，有乾無坤又豈可哉？非初步無以為究竟之始，非到家無以結初步之局，此儒門智仁合一之學，與佛門解行互徹之旨相類也。儒不更贅，請言佛氏之學，須分四教，以辨內外小大偏圓。細思之，勿忽。

> With wisdom one attains it—this is the \*Great Learning\*'s "investigating things to extend knowledge" and the \*Doctrine of the Mean\*'s "choosing the mean, holding to one good." With benevolence one preserves it—this is the \*Great Learning\*'s "making intentions sincere and rectifying the mind" and the \*Doctrine of the Mean\*'s "clasping it firmly and never losing it." With dignity one presides over it—this is the \*Great Learning\*'s "cultivating the self" and the \*Doctrine of the Mean\*'s "making the self sincere." With propriety one puts it into action—this is the \*Great Learning\*'s "regulating the family, governing the state, and bringing peace to the world" and the \*Doctrine of the Mean\*'s "being obedient to parents, trusted by friends, and favored by superiors." The sage's teachings are like medicine given according to the illness. For those whose wisdom has not yet reached, it is said: "Few know virtue." "Thinking without benefit is not as good as learning; if you think without learning, you fall into danger"—this reflects Mencius's emphasis on beginning with methodical order. Now, requiring those who have attained in wisdom to also preserve with benevolence is precisely Mencius's emphasis on completing with methodical order as well. <note place="inline">"Hitting the center but not reaching it is still not good archery, much less not reaching it at all. Both skill and strength cannot be neglected, but skill is discussed first, strength afterward."</note> Heaven knows the great beginning; Earth completes all things. Without Earth, Heaven alone cannot stand, yet without Heaven, Earth alone—how could that be possible? Without the first step, there is no starting point for the ultimate goal; without reaching home, there is no completion of the first step. This is why the Confucian teaching of the unity of wisdom and benevolence matches the Buddhist principle of the mutual penetration of understanding and practice. Let us set aside Confucianism for now and speak of Buddhist teachings. These must be divided into four types of teachings to distinguish between internal and external, lesser and greater, partial and complete. Examine this carefully—do not overlook it.

藏教　知三界苦、空、無常、無我、不淨，名智及之。念念與四念處觀相應，不起見思煩惱，名仁能守之。身口意業，恆與三千八萬律儀相應，名莊以蒞之。得不忘念，一切時中，應機設教，名動之以禮。

> The Small Vehicle School understands that the three realms are suffering, empty, impermanent, without a self, and impure—this is called wisdom. With every moment in tune with the Four Foundations of Mindfulness, not giving rise to deluded views or afflictions—this is called benevolence that sustains. Keeping body, speech, and mind constantly aligned with the thirty-two hundred and eighty thousand codes of conduct—this is called dignity in action. Possessing unwavering mindfulness, and at all times teaching according to people’s needs—this is called moving them with propriety.

鬱頭藍弗入有頂定，亦似仁守。威儀庠序寂靜，似莊蒞。以自所謂定門，攝化多人，服從其道，似動之以禮。由智未及於出世法故，所以守不名仁，蒞不名莊，動不名禮。鬱頭亦是智及了非非想處，仁能守非非想處者，但非出世閒之智耳。

> Udraka Ramaputra entered the state of the Highest Heaven, which is like someone abiding in benevolence. His dignified demeanor was calm and composed, resembling majestic grace. Using his own so-called meditation methods, he attracted and transformed many people, convincing them to follow his path, which seemed like moving others through propriety. However, because his wisdom had not yet reached the transcendental truth, his abiding was not true benevolence, his dignity was not true grace, and his influence was not true propriety.<note place="inline">Udraka's wisdom had indeed reached the realm of Neither Perception Nor Non-Perception, and he could abide in that state as if in benevolence. However, this was not yet the wisdom of transcendental liberation.</note>

須陀洹捨戒還俗，是智及之，仁不能守之。舍利弗瞋習，畢陵伽慢習，難陀貪習，憍梵缽提齝習等，是仁能守之，不莊以蒞之。迦葉、目連等神通，作意方有，是動之不以禮。

> A Stream-Enterer who gives up monastic precepts and returns to lay life is like one who possesses wisdom but lacks the moral integrity to uphold it. Shariputra's lingering trace of anger, Pilindavatsa's habit of pride, Nanda's tendency toward desire, Gavampati's habit of chewing like a cow—these are cases where moral integrity is present, but it is not exercised with dignity. The supernatural powers of Kashyapa and Maudgalyayana only arise through focused intention—this is like acting without proper discipline.

通教　知三界夢幻空華水月，名智及之。念念與即空觀相應，名仁能守之。莊以二句，並與藏教同。藏教極果，雖到動之以禮境界，不達諸法本空，不名智及之。智既未及，不名仁守等也。

> Teaching on the "Common Path" Knowing that the three realms are like dreams, illusions, empty flowers, and the moon on water is called "wisdom reaching it." Being mindful in every thought and corresponding to the contemplation of emptiness is called "benevolence able to abide by it." The two lines on "dignified conduct" are the same as in the "Hīnayāna Path." Even the ultimate fruit of the Hīnayāna Path, though it reaches the stage of being moved by ritual, does not penetrate the fundamental emptiness of all phenomena, and thus is not called "wisdom reaching it." Since wisdom has not reached it, it is also not called "benevolence abiding by it," and so on.

見地、薄地亦有捨戒還俗者，是不能守。已辦地不侵習，是不莊蒞。支佛地習氣未盡，是動之不以禮。

> The stage of insight and the stage of thin desire sometimes see people renounce their precepts and return to lay life, because they are as yet unable to uphold them steadfastly. The stage of attained realization does not transgress against habit tendencies, yet this itself is not a state of gravity. At the stage of the solitary buddha, habit tendencies are still not entirely exhausted, so this is like being moved but not according to propriety.

別教　知生死是有邊，涅槃是無邊，真如法性非有非無，依真如乃成生死之有、涅槃之無，名智及之。先以空觀斷見思惑，出生死有邊，名仁能守之。次假觀破塵沙惑，出涅槃無邊，名莊以蒞之。後中觀破無明惑，證中道體，從體起用，名動之以禮。

> For Separate Teaching: Understand that birth and death belong to the realm of the conditioned, and nirvāṇa belongs to the realm of the unconditioned. The true suchness and dharma-nature are neither conditioned nor unconditioned. It is by relying on true suchness that the conditioned nature of birth and death and the unconditioned nature of nirvāṇa come into being. This is called "knowing it with wisdom." First, use the emptiness contemplation to cut off the delusions of views and thoughts, thereby escaping the conditioned realm of birth and death. This is called "being benevolent and able to guard it." Next, use the conventional contemplation to break through the dust-like delusions, thereby escaping the unconditioned realm of nirvāṇa. This is called "being dignified and approaching it." Finally, use the middle-way contemplation to destroy ignorance, thereby realizing the substance of the middle way. From this substance, one then manifests its function. This is called "moving it with ritual propriety."

通教極果，雖到動之以禮境界，不達中道法性，不名智及之。智既未及，不名仁守等也。

> In the ultimate fruit of the Common Teaching, even when one reaches the state of being moved by propriety, one has not yet realized the Middle Way—the Dharma-nature. Thus, it cannot be called true wisdom attained. Since wisdom has not yet been fully realized, it cannot be called abiding in benevolence or the like.

十信有退，是仁不能守之。十住自利，是不莊以蒞之。十行未修中道，十向未證中道，是動之不以禮。

> Faith at the ten stages can be lost, as benevolence alone cannot sustain it. The ten abodes focus on self-benefit, yet fail to guide with genuine composure. The ten practices do not cultivate the Middle Way, and the ten dedications have not realized the Middle Way—thus, their actions lack the harmony of true propriety.

圓教　知一切法皆是佛法，法界實相，性相常住，一色一香，無非中道，生死即涅槃，煩惱即菩提，遍能破除一切世出世法，遍能建立一切世出世法，遍能統攝融貫一切世出世法，名智及之。念念與此圓妙止觀相應，圓伏五住煩惱，名仁能守之。六根清淨，名莊以蒞之。入無功用妙道，名動之以禮。又圓教智仁莊禮，一一圓融、一一互攝，非一非四、而一而四，名字位中，則有名字智仁莊禮，乃至究竟位中，則有究竟智仁莊禮。今以名字智仁莊禮，總名智及之，觀行智仁莊禮，總名仁能守之，相似智仁莊禮，總名莊以蒞之，分證究竟智仁莊禮，總名動之以禮。圓融不礙行布，行布不礙圓融，以無為法而有差別，此之謂也。

> Perfection Teaching: Know that all dharmas are the Buddha-dharma. The ultimate reality of the Dharma-realm—where both essence and attributes are eternal—reveals that every color and every fragrance is the Middle Way. Samsara is nirvana, and afflictions are awakening. This teaching can thoroughly eliminate all worldly and transcendent dharmas, thoroughly establish all worldly and transcendent dharmas, and thoroughly unify and integrate all worldly and transcendent dharmas. This is called "wisdom and reaching it." When, in every thought, one aligns with this perfect and subtle calming-and-insight, perfectly subduing the five types of afflictions, this is called "benevolence and being able to uphold it." When the six senses are purified, this is called "dignity and approaching with it." When one enters the wondrous path of effortless action, this is called "action and moving with propriety." Furthermore, in the Perfection Teaching, wisdom, benevolence, dignity, and propriety—each is perfectly integrated, each interpenetrates all. They are neither one nor four, yet both one and four. In the stage of name-understanding, there are the wisdom, benevolence, dignity, and propriety of name-understanding; likewise, up to the ultimate stage, there are the wisdom, benevolence, dignity, and propriety of the ultimate. Here, the wisdom, benevolence, dignity, and propriety of the name-understanding stage are collectively called "wisdom and reaching it." The wisdom, benevolence, dignity, and propriety of the contemplation-practice stage are collectively called "benevolence and being able to uphold it." The wisdom, benevolence, dignity, and propriety of the similarity-of-enlightenment stage are collectively called "dignity and approaching with it." The wisdom, benevolence, dignity, and propriety of the partial-realization and ultimate stages are collectively called "action and moving with propriety." Perfect integration does not hinder sequential stages; sequential stages do not hinder perfect integration. The unconditioned dharma manifests with distinctions—this is what it means.

別教十向，雖得相似動之以禮，境界未達中道圓融不思議性，不名智及之。智既未及，不名仁守等也。

> The Ten Approaches of the Distinct Teachings, Though they gain a resemblance to being moved by ritual, Have not yet reached the realm of the Middle Way’s perfect integration— The inconceivable nature. Thus, they are not called "Wisdom that has arrived." And since wisdom has not yet arrived, They are also not called "Benevolence that abides," and so on.

名字開圓解，未伏煩惱，是仁不能守之。觀行伏五住，未淨六根，是不莊以蒞之。相似淨六根，未入無功用道，是動之不以禮。溈山大師謂此宗難得其妙，切須仔細用心，乃深歎圓教智及之之難也。可中頓悟正因，便是出塵階漸，生生若能不退，佛階決定可期。此於圓教智及之者，責仁守全功也。

> Opening and fully understanding the true meaning doesn’t mean you have subdued afflictions; this is “having wisdom but not yet able to uphold it with benevolence.” Practicing contemplation to subdue the five levels of delusion, yet still not having purified the six senses, is “having wisdom but not yet able to approach it with dignity.” Approaching purification of the six senses while still not having entered the effortless path is “having wisdom but still not acting in accordance with propriety.” Master Guishan once said this teaching is difficult to fully realize, and one must be deeply mindful; this is a profound lament over how hard it is to truly grasp the wisdom of the Perfect Teaching. If at the right moment you suddenly awaken to the fundamental cause, this becomes the gradual step toward leaving the mundane. As long as you never regress, life after life, attaining Buddhabood is surely within reach. This is a call to those who have gained wisdom from the Perfect Teaching to take full responsibility for upholding it with benevolence.