---
title: "靈峰蕅益大師宗論 · 謙光說"
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/cmgn46fpf0noxk104z12jedcn"
---

### 謙光說

> Modesty Radiant

《易》曰「謙，德之柄也。」謙，尊而光，卑而不可踰，此與當仁不讓於師之旨無殊。經云「心、佛、眾生，三無差別。」眾生與佛平等，不應輕於一切，故示以謙；佛與自心平等，不應諉能於佛，故策以不讓。不讓故，無卑劣慢，謙故，無增上慢，及我慢、邪慢，此謙之實義也。欲契此實義，應諦觀現前一念心之自性。適言其有，覓不可得；適言其無，應用無盡。以為在內，周遍六虛；以為在外，覺滿身際。以為即身，夢不俱寐，死不俱滅；以為離身，除卻四大六根，畢竟便無形相。是知凡夫終日在妄之心性，即離過絕非之心性，不俟成佛而後離過絕非也。夫我心性本自離過絕非，何得讓能於佛，一切眾生心性亦罔不離過絕非，何得稍生忽慢？由不讓故，上合十方諸佛，與佛如來同一慈力；由不輕故，下合十方眾生，與諸眾生同一悲仰。是謂尊而光，卑而不可踰，君子之終也。

> The \*I Ching\* says, "Modesty is the handle of virtue." The modest person is honored and shines brightly, yet in lowliness cannot be surpassed. This is no different from the principle of not yielding the practice of virtue even to one's teacher. The sutra states, "The mind, the Buddha, and living beings are three, yet they are without distinction." Since living beings and the Buddha are equal, we should not look down upon anyone. Thus, modesty is taught. Since the Buddha and our own mind are equal, we should not attribute all ability to the Buddha. Thus, the teaching of not yielding is encouraged. Because we do not yield, there is no inferiority complex. Because we are modest, there is no arrogance, conceit, or vain self-importance. This is the true meaning of modesty. To grasp this true meaning, one should carefully observe the nature of the present thought-moment. When we say it exists, it cannot be found. When we say it does not exist, its function is endless. When we think it is within, it fills the entire universe. When we think it is outside, it pervades the entire body. When we think it is the body, it does not sleep when the body sleeps, nor does it die when the body dies. When we think it is separate from the body, apart from the four elements and six sense faculties, it ultimately has no form. Thus, we should know that the deluded mind-nature of ordinary people is actually the very mind-nature that is free from faults and transcends limitations. We do not need to become Buddhas to be free from faults. My own mind-nature is originally free from faults and transcends limitations—how then can I attribute ability to the Buddha? The mind-nature of all living beings is also without exception free from faults and transcends limitations—how then can I slight or neglect them even slightly? Because we do not yield, we unite above with all Buddhas of the ten directions and share the same compassionate power as the Tathagatas. Because we do not slight others, we unite below with all living beings of the ten directions and share the same reverent longing for compassion. This is what is meant by being honored and shining brightly, yet in lowliness being unsurpassed—the noble person's ultimate attainment.