---
title: "靈峰蕅益大師宗論 · 茶毘說"
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/cmgn46fpf0npak1043vielupu"
---

### 茶毘說

> The Cremation Discourse

人之受生，識壽煖三而已。識，業所牽也。壽煖，識所變之相也。依出入息名之為壽，即風大，煖即火大。識外無壽煖，業外無識，妄想外無業。業為受生之因，識壽煖三為受生之果，因果總不外於妄想。妄想無性，則因果亦並無性明矣。眾生於無性因果法中，慣起妄想，種種計著，謂有實我實法，枉受輪迴。大覺愍之，為設方便，生則教以觀我法空，令永斷苦因；死則教作茶毘佛事，令速脫冥滯。蓋火葬者，所以裨二空觀慧也。凡夫執情重見，理不分明，語以茶毘，則詫為不情。楚石大師，示寂於洪武三年，時禁火葬，師欲遵佛制，太祖特為開例。噫！聖賢明達若此，復何疑哉。宜之老居士，捨所卜兆宅，入棲霞常住，發願必遵火葬，非深觀我法二空者不能也。

> When a person is born, it is only through three things: consciousness, lifespan, and warmth. Consciousness is what karma pulls along. Lifespan and warmth are the manifestations brought forth by consciousness. Lifespan is named based on the breath going in and out—this is the wind element. Warmth is the fire element. Apart from consciousness, there is no lifespan or warmth; apart from karma, there is no consciousness; apart from deluded thoughts, there is no karma. Karma is the cause of being born, while consciousness, lifespan, and warmth are the results of being born. Both cause and effect are nothing more than deluded thoughts. Since deluded thoughts have no inherent nature, cause and effect also have no inherent nature—this is clear. Sentient beings, within this realm of cause and effect that lacks inherent nature, habitually give rise to deluded thoughts, clinging to various ideas, believing in a real self and real phenomena, and thus suffer needlessly through the cycle of rebirth. The Great Awakened One, out of compassion, established skillful means: while alive, he taught the contemplation of the emptiness of self and phenomena, to forever cut off the cause of suffering; at death, he taught the practice of cremation, to quickly free one from darkness and stagnation. For cremation aids the wisdom of contemplating the two emptinesses. Ordinary people, heavily attached to emotions and views, do not clearly understand this principle. When told about cremation, they are shocked, thinking it heartless. Master Chushi passed away in the third year of the Hongwu era, at a time when cremation was forbidden. The master wished to follow the Buddha’s teaching, and Emperor Taizu made a special exception. Ah! Since sages and wise ones are so clear and understanding, what further doubt can there be? Elder Yizhi, giving up the burial site he had chosen, entered the permanent residence of Qixia Monastery and vowed to follow cremation—only one who deeply contemplates the emptiness of self and phenomena can do this.