---
title: "靈峰蕅益大師宗論 · 勸戒殺文"
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/cmgn46fpf0npek104rh3x7ov3"
---

### 勸戒殺文

> Exhortation Against Killing

自佛法東流，人知殺生為首戒，垂為勸誡，充楹積棟矣。而猶多未悟者，冤業虛妄結集，不能頓解也。經云「除奢摩他，及佛出世，不可除滅。」嗚呼！懵懵斯世，將何抵極？殺業既厚，劫成刀兵，寇賊紛然，干戈不息，釋迦往矣，彌勒未生，設欲拯救，惟力修奢摩他耳。奢摩他，此翻妙止，止一切惡，從止殺始，若能止殺，即是止一切惡。又止有三義：一、體真止，觀此身惟四大合成，毫無實我可得。我既無實，何得殺彼生以養之？彼我皆無實，即是同體，何忍殺之？二、方便隨緣止，觀一切靈蠢，無始以來，恆與我互作父母妻子，親緣眷屬，隨業改形，所以不識，若殺害之，是殺我過去六親也，安得不種種方便而救護之。三、息二邊分別止，若但觀生空，悲心不熾，但觀緣屬，慈心未周。今直觀蠢動含靈，皆有佛性，皆得作佛，無論大小升降，本覺平等，終無有二，豬牙中現化佛，蛤蜊中現大士，毒蛇聞偈而轉身證果，鸚鵡念佛而焚得舍利，當知蜎飛蠕動，鱗甲羽毛，或是過去諸佛，或現在如來，或未來世尊，那有可殺之理。能修此三止，即成三慈，三慈既成，名佛出世。一人修之，轉化多人，多人修之，轉化無盡，傳傳廣化，普遍十方，庶最慘殺業可停，刀兵劫濁可救也。修元性沙彌，幼持齋戒，癸酉，忽萌一食肉想，夢至陰府，備見殺生者受報楚毒，歷歷分明，乃革心自矢，蓋以深知過患，方敢孜孜勸人。予為申其說而獎助之，普願仁人君子，體天地好生之德，推聖賢惻隱之心，必使殺機永斷，天下歸仁。而又念娑婆之苦空，企樂邦之常淨，一念十念，咸彰三觀妙修，自戒戒他，悉合三慈妙行，止觀不二，福慧俱崇，虛妄結業，如湯消雪。則釋迦含笑於寂光，彌勒授手於兜率，無量壽在其頂門，觀世音為其勝友矣。

> Since the Dharma flowed eastward, people have known that taking life is the foremost precept. Teachings and admonitions on this subject fill countless scrolls and fill every shelf. Yet there are still many who remain unawakened; karmic entanglements, empty and illusory, have accumulated and cannot be quickly dissolved. The sutra says, "Except through shamatha and the appearance of a Buddha in the world, these cannot be eliminated." Alas! In this benighted world, where will it all end? When the karma of killing becomes heavy, it ripens into an age of swords and weapons. Rebels and bandits arise in chaos, and warfare never ceases. Shakyamuni has departed, and Maitreya has yet to appear. If we wish to save this world, we can only earnestly cultivate shamatha. Shamatha is here translated as "Wonderful Cessation"—the cessation of all evil, beginning with the cessation of killing. If we can cease killing, that itself is the cessation of all evil. Cessation has three meanings: First, cessation through realizing true reality. Observe that this body is merely a combination of the four elements, with no real self to be found. Since I have no true self, how can I kill other beings to nourish it? Since both "them" and "I" are ultimately unreal, we share the same fundamental nature. How could I bear to kill them? Second, cessation through skillful adaptation to conditions. Observe that all sentient beings, intelligent or dull, have been our parents, children, spouses, and close relatives since beginningless time. Following their karma, they have changed their forms, which is why we no longer recognize them. If we harm them, we are harming our own past relatives in six realms of existence. How could we not use every means to rescue and protect them? Third, cessation through letting go of dualistic views of existence and non-existence. If we merely contemplate the emptiness of living beings, our compassion will not be intense. If we only contemplate our karmic connections, our loving-kindness will not be complete. Now let us directly contemplate that all crawling, moving, and conscious beings possess the Buddha-nature and will all become Buddhas. Regardless of size or rank, their fundamental enlightenment is equal and ultimately non-dual. The transformed Buddha appears within a pig's tooth; the great being manifests inside a clam. A poisonous snake, hearing a verse, turns around and attains realization; a parrot, reciting the Buddha's name, leaves behind relics when cremated. Know that every wriggling insect, every creature with scales, shells, or feathers, may be a past Buddha, a present Thus Come One, or a future World-Honored One. How could there be any justification for killing them? By cultivating these three forms of cessation, we perfect the three kinds of compassion. Once the three forms of compassion are perfected, this is called "a Buddha appearing in the world." If one person cultivates this, they can transform many others. If many people cultivate it, transformation becomes endless. As this transformation spreads widely, it pervades the ten directions. Then, perhaps, this most grievous karma of killing can be halted, and the calamity of swords and weapons in this impure age can be saved. The novice Xiu-Yuan, having maintained vegetarian precepts since childhood, suddenly had a thought of eating meat in Guiyou year. That night, he dreamed of entering the underworld, where he clearly saw the terrible punishments inflicted upon those who take life, each one vivid and distinct. With this, he reformed his heart and made a firm vow. Because he deeply understood the dangers of wrongdoing, he dared to diligently persuade others. I have elaborated on these teachings to encourage and support him. I sincerely hope that all benevolent people will embody Heaven and Earth's love for life, extend the compassionate hearts of sages and worthies, and ensure that the lethal impulse is cut off forever, so that the whole world may return to benevolence. Furthermore, contemplate the suffering and emptiness of the Saha world, and aspire for the permanence and purity of the Land of Bliss. With each thought—whether one or ten—manifest the wondrous cultivation of the three contemplations. By keeping the precepts ourselves and encouraging others to do the same, we perfectly align with the three kinds of compassion as sublime practice. Cessation and contemplation are non-dual; merit and wisdom both flourish. Empty, illusory karmic knots will melt away like snow before hot water. Then, Shakyamuni will smile in the Light of Stillness, Maitreya will extend his hand from Tushita, Amitayus will abide above our crown, and Guanyin will become our excellent friend.