---
title: "靈峰蕅益大師宗論 · 文最說"
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/cmgn46fpf0np6k104h0zkfsud"
---

### 文最說

> Wen Zui's Teaching

天下不治，由人心不明。人心不明，由聖學不講。聖學不講，由功利不忘。功利不忘，由自待菲薄。君子莫貴厚自期待也。誠念念自厚，則大行不加；窮居不損，有何功利不忘？功利既忘，凡接對師友，誦讀詩書，專為身心性命，有何聖學不講？聖學既講，行一不義，殺一不辜，而得天下不為，有何人心不明？人心既明，正己而物正，有何天下不平治也哉？今之文學，吾惑焉，不求於自心，不合於聖學，惟趨時襲取科甲為志。苟遂厥志，則恣其人欲之私，而莫知返。無怪乎世道人心大壞，而不可救也。雖然，非文之咎，文不知其最者之咎也。出世之文，迦文為最；治世之文，文宣為最。迦文捨身，求得半偈；文宣遇難曰：「文王既沒，文不在茲乎。」此皆於文而知其最者也。文之最者，始於大聖大賢，極於諸佛菩薩。誠以聖賢佛菩薩自厚，舉凡道德文章、功名富貴，皆非五霸假之，皆非義襲而取。吾所以勗文最者無他，惟以文最厚自期待而已。

> When the world is not at peace, it is because people's minds are not enlightened. When people's minds are not enlightened, it is because the teachings of the sages are not studied. When the teachings of the sages are not studied, it is because the pursuit of fame and gain is not forgotten. When the pursuit of fame and gain is not forgotten, it is because one holds oneself in low esteem. A noble person values nothing more than holding oneself in high regard. If one truly and constantly esteems oneself, then great success will not inflate one's pride, and humble circumstances will not diminish one's worth. What need is there to cling to fame and gain? Once fame and gain are forgotten, then in all interactions with teachers and friends, and in all study of poetry and scriptures, the sole focus will be on nurturing one's character and life. What need is there to neglect the teachings of the sages? Once the teachings of the sages are studied, one would not commit a single unjust act or harm a single innocent person, even if it meant gaining the whole world. What need is there for minds to remain unenlightened? Once minds are enlightened, by rectifying oneself, all things are rectified. What need is there for the world not to be at peace? Today's scholars, I am perplexed by them. They do not seek within their own hearts, nor do they align with the teachings of the sages. Instead, they are solely driven by the desire to succeed in examinations and gain fame. If they achieve their ambitions, they indulge in selfish desires without knowing how to turn back. It is no wonder that the world's morals and people's hearts are greatly corrupted and beyond remedy. Nevertheless, this is not the fault of scholarship itself, but the fault of scholars who do not understand its highest purpose. For teachings that transcend the world, the Buddha's teachings are the highest. For teachings that govern the world, Confucius's teachings are the highest. The Buddha gave up his body to seek half a verse of truth. When Confucius faced adversity, he said, "Since King Wen is gone, does not the essence of culture reside here with me?" These are examples of those who understood the highest purpose of scholarship. The highest purpose of scholarship begins with great sages and worthies and reaches its peak with Buddhas and Bodhisattvas. If one truly esteems oneself as a sage, worthy, Buddha, or Bodhisattva, then all virtues, writings, fame, and wealth will not be falsely claimed like the Five Hegemons, nor will they be seized through improper means. The way I encourage scholars to pursue the highest purpose is nothing more than this: to hold themselves in the highest esteem and strive for the loftiest ideals.