---
title: "靈峰蕅益大師宗論 · 孝聞說"
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/cmgn46fpf0noyk1041wybxpy0"
---

### 孝聞說

> Xiao Wen's Explanation

世出世法，皆以孝順為宗。《梵網經》云「孝順父母師僧三寶，孝名為戒。」蓋父母生我色身，師僧生我法身，三寶生我慧命，是故咸須孝順。而欲修孝順者，尤須念念與戒相應。如曾子云：「無故而殺一蟲蟻，非孝也。無故而折一草木，非孝也。」世孝尚爾，況出世大孝乎。以要言之，真能孝順父母師僧三寶，決不敢犯戒造惡。經言「孝名為戒」者，正欲人以戒為孝故也。夫世閒孝，以朝夕色養為最小，以不辱身不玷親為中，以喻親於道為大。出世孝亦如是，勤心供養三寶，興崇佛事，小孝也。脫離生死，不令佛子身久在三界淪溺，中孝也。發無上菩提心，觀一切眾生，無始以來，皆我父母，必欲度之，令成佛道，此大孝也。舜，盡世閒大孝之道，玄德升聞於堯，而為天子。今出家兒，盡出世大孝之道，玄德聞於法界，必成無上菩提明矣。

> Both worldly and transcendent paths take filial piety as their foundation. The \*Brahma Net Sutra\* says: "To be filial to parents, teachers, and the Three Jewels is called the precept." Parents give us our physical body, teachers give us our Dharma body, and the Three Jewels give us our wisdom life—therefore, all must be treated with filial respect. For those who wish to practice filial piety, every single thought must align with the precepts. As Zengzi said: "To kill a single insect or ant without reason is unfilial. To break a single blade of grass or tree without reason is unfilial." If worldly filial piety is like this, how much greater should transcendent filial piety be? In short, one who is truly filial to parents, teachers, and the Three Jewels would never dare to break precepts or do evil. The sutra's statement "Filial piety is called the precept" is precisely meant to encourage people to use the precepts as a way of being filial. Worldly filial piety considers daily material care as the smallest form, not disgracing one's body or staining one's family as the middle form, and guiding one's parents onto the right path as the greatest form. Transcendent filial piety is the same: diligently making offerings to the Three Jewels and promoting Buddhist activities is a small form of filial piety; transcending birth and death, not allowing the children of Buddha to remain drowning in the three realms of existence, is a middle form; and developing the supreme Bodhi mind, seeing all sentient beings as one's own parents from beginningless time, and resolving to save them all and help them achieve Buddhahood—this is the great form of filial piety. Shun perfected the way of worldly great filial piety, and his profound virtue was heard by Emperor Yao, making him a ruler of all under heaven. Today's monastics, by perfecting the way of transcendent great filial piety, will have their profound virtue heard throughout the Dharma realm, and it is certain they will attain supreme Bodhi.