--- title: "靈峰蕅益大師宗論 · 致知格物解" 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/cmgn46fpf0npnk104tmboaf8x" --- ### 致知格物解約佛法為唐宜之說 > Understanding and Investigating Things 知者，明德之本體，乃中道第一義諦妙心，非空非假，而實離一切相，即一切法者也。致者，一心三觀，了達此一諦而三諦也。物者，迷此知體，而幻現之身心家國天下，如水所結之冰也。格者，推究此身心家國天下，皆如幻影，並非實我實法，如以煖氣銷堅冰也。欲得水，莫若泮水，欲致知，莫若格物，冰泮水現，物格知致矣。物者，所觀之境也，格者，能觀之智也，知者，所顯之諦也。一心三觀，名格物，一境三諦，不令隱晦，名致知，不可以致知為空觀，格物為假觀也唐謬分，故破之。了知五位百法，皆無實我實法，為物格；轉第六識為妙觀察智，為知致；轉第七識為平等性智，為意誠；轉第八識為大圓鏡智，為心正；轉前五識為成所作智，為身修。一身清淨，故多身清淨，乃至一世界清淨，故一切世界清淨。為家齊國治天下平，只一物格工夫到底，致知之學，始無虧欠，是謂究竟不離於初步也。 > Understanding is the fundamental essence of luminous virtue—it is the wondrous mind of the ultimate truth, the Middle Way. It is neither empty nor provisional, yet it transcends all characteristics while embracing all phenomena. "Attaining" means, through the single-mind threefold contemplation, to realize that this one truth is actually three truths. "Things" refer to the body, mind, family, nation, and world that appear as illusions when one is confused about this essential understanding—like ice formed from frozen water. "Investigating" means examining these body, mind, family, nation, and world to see that they are all like illusions, not a real self or real phenomena—like using warmth to melt solid ice. To obtain water, nothing beats melting the ice. To attain understanding, nothing beats investigating things. When the ice melts, water appears; when things are investigated, understanding is attained. "Things" are the objects of contemplation. "Investigating" is the wisdom that contemplates. "Understanding" is the truth that is revealed. The single-mind threefold contemplation is called "investigating things." The single-realm threefold truth, leaving nothing hidden or obscured, is called "attaining understanding." One must not mistake "attaining understanding" as merely the empty contemplation, nor "investigating things" as merely the provisional contemplation A Tang-dynasty error, thus refuted here. To clearly know that the hundred dharmas of the five categories have no real self or real phenomena is to "investigate things." To transform the sixth consciousness into the sublime observing wisdom is to "attain understanding." To transform the seventh consciousness into the wisdom of equality is to "make the intention sincere." To transform the eighth consciousness into the great perfect mirror wisdom is to "rectify the mind." To transform the first five consciousnesses into the wisdom of accomplishing what is to be done is to "cultivate the body." When one body is purified, then many bodies are purified. When even one world is purified, then all worlds are purified. This is what is meant by "harmonizing the family, governing the nation, and bringing peace to the world." Only by carrying the single practice of investigating things through to the end does the learning of attaining understanding remain without deficiency. This is called the ultimate being inseparable from the very first step.