---
title: "靈峰蕅益大師宗論 · 聖學說"
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/cmgn46fpf0np5k104o77xkmv5"
---

### 聖學說

> Sacred Teachings

佛祖聖賢之學無他，求盡其心而已。盡其心者，不於心外別立一法，不於心內欠缺一法。是故為子臣弟友，止孝忠順信，充惻隱辭讓羞惡是非之心，而仁義禮智不可勝用，造次顛沛必於是，可以久處約，長處樂，皆由了達心外無法故也。六祖云：「法法皆通，法法皆備，而無一法可得，名最上乘。」今人甫欲通備一切法，必捨自心而求諸外，甫說法皆無實，必固守癡頑，而不知藉境鍊心，無怪乎不墮枝離之學，便落暗證之坑也。夫不知萬法唯心，泛求諸事事物物，安得不罔；不知心具萬法，獨取一昭昭靈靈，安得不殆。嗟嗟！昭昭靈靈，尚不可取，況昏昏墨墨哉？真志佛祖聖賢者，素位而行，不願乎外，凡富貴貧賤，種種境緣，皆大爐韛，一切時中，動心忍性，增益不能，然後富貴不淫，貧賤不移，威武不屈，如松柏亭亭，獨秀於霜雪閒，而天地之心，賴此見矣。吾悲儒釋真風，今日盡皆埽地，良由學儒者急富貴，學佛者在利名，元無佛祖聖賢襟期，故學問操履行門，皆適助其虛妄。如良田然，種未植，莠未芸，而灌以糞膩，益增蕪薉而已。學者但向心田中，保護菩提嘉苗，芟刈名利莠草，隨時溉灌，勿助勿忘，守到白露秋分，自見秀而且實。至於旱則車水，潦則開渠，雖神農復興，亦不能使歲時無旱潦也。以此方便，自養善根，令成熟度脫，便堪以四悉檀益物，令其番番種熟，脫盡未來際，無所不度，而吃緊關要，只在今日最初一步。蓋南其轅，則步步近楚，北其轅，則愈趨愈遠，縱能久後覺悟改轍，不唯所傷既多，亦枉卻多少功夫，豈不可惜。此苦口良藥，勿但作文字看過、道理解過，直滴滴入口，從咽喉灌入臟腑，三百六十骨節，八萬四千毛竅，皆為藥味所透，庶幾也已。

> The learning of the Buddhas and sages has no other aim than to fully realize the mind. To fully realize the mind is not to establish anything outside the mind, nor to lack anything within it. Therefore, as a child, subject, younger sibling, or friend, one simply practices filial piety, loyalty, obedience, and trustworthiness. By fulfilling the mind of compassion, yielding, shame, and discernment, the virtues of benevolence, righteousness, propriety, and wisdom become inexhaustible. Whether in haste or in adversity, one abides in this. One can endure long in hardship and long in happiness, all because one understands that there is nothing outside the mind. The Sixth Patriarch said, "All dharmas are interconnected, all dharmas are complete, and yet there is not a single dharma to be attained—this is called the Supreme Vehicle." Nowadays, people, as soon as they wish to master all dharmas, inevitably abandon their own mind and seek externally. As soon as they hear that all dharmas are insubstantial, they stubbornly cling to ignorance and do not know how to use circumstances to refine the mind. No wonder they either fall into fragmented learning or plunge into the pit of blind meditation. If one does not know that all dharmas are only mind, and instead seeks widely among external things, how can one avoid confusion? If one does not know that the mind contains all dharmas, and grasps only at a bright, aware state, how can one avoid peril? Alas! Even this bright, aware state cannot be grasped—how much less so a dull, obscure state? Those who truly aspire to the path of the Buddhas and sages act according to their present station, without seeking outside. All circumstances—wealth, poverty, honor, or lowliness—are like a great furnace. In all moments, they temper their hearts and endure, increasing what cannot be increased. Then wealth and honor do not corrupt them, poverty and lowliness do not move them, and force and power do not bend them. Like pine and cypress, standing tall and alone amidst frost and snow, the heart of heaven and earth is revealed through them. I grieve that the true spirit of Confucianism and Buddhism is today entirely swept away. It is largely because those who study Confucianism are eager for wealth and honor, and those who study Buddhism are attached to fame and gain. They lack the original aspiration of the Buddhas and sages. Thus, their learning, conduct, and practice only serve to fuel their delusions. It is like fertile land: no seeds are planted, no weeds are removed, yet it is watered with manure—only increasing the overgrowth. Learners should simply protect the precious seedlings of Bodhi in the field of their mind, uproot the weeds of fame and gain, water them timely, neither forcing nor neglecting, and guard them until the autumn dew and equinox. Then they will naturally see them flourish and bear fruit. As for drought, then draw water; as for flood, then open channels—even if the Divine Farmer were revived, he could not prevent the seasons from having drought or flood. With this expedient means, nurture your own virtuous roots, enabling them to mature and liberate. Then you will be fit to benefit others with the four Siddhantas, enabling them to plant, mature, and liberate endlessly through all future time, leaving none unliberated. Yet the crucial point lies in the very first step taken today. If you head the carriage south, each step brings you closer to Chu; if you head it north, the farther you go, the farther you stray. Even if you later awaken and change course, not only will much harm have been done, but also how much effort will have been wasted—is this not regrettable? This bitter-tasting, good medicine—do not merely read it as words or understand it as doctrine. Let it drip directly into your mouth, flow from your throat into your organs, permeating your three hundred sixty joints and eighty-four thousand pores with its medicinal flavor. Only then will it be effective.