---
title: "靈峰蕅益大師宗論 · 閱陽明全集畢偶書二則"
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/cmgn46fpf0npjk104gti8ogjk"
---

### 閱陽明全集畢偶書二則

> After Reading the Complete Works of Wang Yangming, Two Casual Notes

君子小人，良知之體，未始不同也。一蔽於私而不能致，遂嫉功忌能，誣忠陷良，無所不至。吁！可哀矣。唯君子昭曠如太虛空，絕不與較是非、辯得失，故小人卒無所騁其毒，而陷溺未深者，猶可化為君子。一與之抗，則其去小人不能以寸，而玉與石角，玉必先敝矣。通此佛氏二無我觀，妙旨泠然，孰謂世閒大儒，非出世白茅哉？或病陽明有時闢佛，疑其未忘門庭，蓋未論其世，未設身處其地耳。嗚呼！繼陽明起諸大儒，無不醉心佛乘，夫非鍊酥為酒之功也哉？

> Gentle persons and petty persons are no different in their innate faculty of良知 (innate moral knowledge). However, when petty persons are blinded by selfishness and cannot fulfill this faculty, they become jealous of the capable, resent the virtuous, slander the loyal, and harm the good—stopping at nothing. How pitiful they are! Gentle persons, on the other hand, are as vast and clear as the great void, utterly refusing to argue right and wrong or debate gain and loss. Thus, petty persons ultimately find no way to unleash their venom, and those who have not yet sunk too deep can still transform into gentle persons. Once you confront them directly, you are hardly an inch better than a petty person yourself—and when jade clashes with stone, jade breaks first. Understanding this through the Buddhist view of the two aspects of selflessness, its subtle meaning becomes refreshingly clear. Who, then, would dare say that the great Confucians of the secular world are not the pure white rushes of transcendental wisdom? Some criticize Wang Yangming for occasionally rejecting Buddhism, suspecting he had not yet abandoned sectarian boundaries—but this is because they fail to examine his era or put themselves in his place. Ah! The great Confucians who arose after Yangming were all deeply devoted to the Buddha's vehicle—is this not the achievement of refining milk into butter and butter into fine wine?

學無論儒釋，其貴真賤偽一也。學果真，雖一時受讒被抑，精光終不可掩；學苟偽，雖一時欺世盜名，醜態終亦必露。故曰：斯民也，三代所以直道而行。夫直道，即良知本體而已。致此本體，可建天地，質鬼神，俟百世，況斯世之民哉！顧斯世之民信之，而權姦獨誣陷之，俗儒獨排斥之。彼權姦俗儒獨無良知邪？特有以蔽之，弗能致之耳。嗚呼！均此本體，但弗致則與瑾、彬同惡，能致則與陽明同善，讀聖賢書者，宜何如慎其獨也！今世佛門，陷足於偽者亦多矣，吾為此懼，欲閑之而未能，閱此書，不覺感憤流淚云。

> Whether in Confucianism or Buddhism, the core principle is the same: truth is precious, and falsehood is contemptible. If one's learning is genuine, even if they are slandered and suppressed for a time, their brilliance can never be hidden. If one's learning is false, even if they deceive the world and steal fame for a moment, their ugliness will inevitably be exposed. Thus it is said: "It is because the people of the Three Dynasties walked the path of uprightness." This uprightness is none other than the original essence of innate knowing. Realizing this essence can establish Heaven and Earth, be tested against the spirits, and await the judgment of a hundred generations—let alone earning the trust of the people of this age! Yet though the people of this age may trust it, powerful villains slander it, and vulgar Confucians reject it. Do those powerful villains and vulgar Confucians lack innate knowing? No—it is merely that they are obstructed and unable to realize it. Alas! All share the same essence, but if one does not realize it, they become as vile as \[Liu\] Jin and \[Jiao\] Bin; if one can realize it, they become as good as Wang Yangming. Those who read the words of the sages should be deeply careful in their personal integrity! In today’s Buddhist world, many have fallen into falsehood. I fear this, and wish to guard against it, but am unable to do so. Reading this book, I cannot help but feel moved to anger and tears.