---
title: "靈峰蕅益大師宗論 · 化持地藏菩薩名號緣起"
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/cmgn46k3r0onik104s3sx789w"
---

### 化持地藏菩薩名號緣起

> The Origin of Holding Kṣitigarbha's Name

吾人最切要者，莫若自心。世閒善明心要者，莫若佛法。然佛法非僧不傳，僧寶非戒不立。戒也者，其佛法綱維，明心要徑乎。慨自正教日替，習俗移人，髡首染衣，不知比丘戒為何事。一二弘律學者，世諦流布，開遮持犯，茫無所曉，況增上威儀，增上淨行，增上波羅提木叉乎。又況依四念處行道，增心增慧，以成三聚五支者乎。嗟嗟！三聚五支不明，謂大乘僧寶，吾不信也。僧既有名無義，謂傳持佛法，明了自心，吾尤不信也。堅淨信菩薩憫之，以問釋尊，釋尊倍憫之，委責地藏大士，大士更深憫之，爰說《占察善惡業報經》。經曰「惡業多厚者，不得即學定慧，當先修懺法。所以者何？此人宿習惡心猛利，現在必多造惡，毀犯重禁，若不懺淨，而修定慧，則多障礙，不能剋獲。或失心錯亂，或外邪所惱，或納受邪法，增長惡見，故先修懺悔。若戒根清淨，及宿世重罪得微薄者，則離諸障。」又曰「雖學信解，修唯心識觀、真如實觀，而善根業薄未能進趨，諸惡煩惱不得漸伏。其心疑怯怖畏，及種種障礙，應一切時處，常勤誦念我之名字。若得一心，善根增長，其意猛利。當觀我及諸佛法身，與己自身，體性平等，無二無別，不生不滅，常樂我淨，功德圓滿，是可歸依。又觀己身心相，無常苦無我不淨，如幻如化，是可厭離。如是觀者，速得增長淨信之心，所有諸障，漸漸損減。此人名為學習聞我名者。若雜亂垢心，誦我名字，不名為聞，以不能生決定信解，但獲世閒善報，不得廣大深妙利益。」嗟嗟！由此觀之，戒不清淨，二觀決不易修。二觀不修，一實何由證契？而欲戒根清淨，捨懺悔持名，豈更有方便哉？且持名一法，自其淺近言之，愚夫愚婦，孰不能矢口，自其深遠言之，不達法身平等，雜亂垢心，不得名為聞矣。故知以二觀為指南，能修二觀，方為聞菩薩名。以聞名為方便，真實持名，便是圓攝二觀，故名聞障淨障，淨戒得，戒得定慧，發生，定慧而一實證入矣。明心見性，是真僧寶，真傳佛法。吾輩生末葉，聞此真法，宜何如努力以自勉也。

> What is most essential to us is nothing other than our own mind. In the world, nothing clarifies the essence of mind as well as the Buddha-dharma. However, the Buddha-dharma cannot be transmitted without monks, and the Sangha jewel cannot be established without the precepts. The precepts are the guiding principles of the Buddha-dharma, the vital path for understanding the mind. Alas! As the true teaching declines day by day, worldly habits transform people. Shaven-headed and dye-robed, they do not even know what the Bhikshu precepts are about. A few who study the precepts follow worldly conventions, yet are completely ignorant of the distinctions between what is allowed and forbidden, what is upheld and violated—let alone the higher disciplines of deportment, pure conduct, and the Pratimoksha. Still less do they understand how to practice based on the Four Foundations of Mindfulness, cultivating higher mind and higher wisdom to perfect the Three Groups and the Five Divisions of precepts. Sighing deeply! If the Three Groups and Five Divisions are not understood, I cannot believe such a person is a Mahayana Sangha jewel. And if the sangha exists only in name without substance, then how could they possibly transmit and uphold the Buddha-dharma or realize their own mind? Furthermore, I simply cannot believe it. The Bodhisattva Resolute Pure Faith took pity on this situation and asked the Buddha Shakyamuni about it. The Buddha felt even greater compassion and entrusted the matter to the Bodhisattva Kshitigarbha. The Bodhisattva Kshitigarbha, moved by even deeper compassion, then taught the \*Sutra of the Divination of the Consequences of Wholesome and Unwholesome Actions\*. The sutra says: “Those whose unwholesome karma is heavy and deep should not immediately learn concentration and wisdom. They should first cultivate repentance and purification. Why is this? Such people have habits of fierce evil minds from the past; in their present lives, they will inevitably commit many evil acts, violating and breaking the heavy precepts. If they do not purify this through repentance but instead attempt to cultivate concentration and wisdom, they will encounter many obstacles and will not attain anything. They may become mentally confused, be disturbed by external demonic influences, accept deviant teachings, or increase their wrong views. Therefore, they must first cultivate repentance. Only when the root of the precepts is pure and the heavy karmic offenses from past lives have become thin will they be free from these obstacles.” It further says: “Even if one studies and develops faith and understanding, cultivating the Contemplation of Mind-Only and the Contemplation of True Suchness, yet if one’s roots of merit and good karma are weak and cannot progress, and the various afflictions and evil deeds cannot be gradually subdued—if the mind is filled with doubt, fear, and various obstacles—then one should, at all times and in all places, diligently and constantly recite my name. If one gains one-pointedness of mind, the roots of merit will grow, and one’s resolve will become sharp and vigorous. Then one should contemplate that the Dharmakaya of myself and all Buddhas, and one’s own body, are equal in nature, neither two nor different, unborn and undying, possessing eternal bliss, true self, and purity, and complete in all virtues. Such a Dharmakaya is truly worthy of refuge. Next, one should contemplate that one’s own body and mind are impermanent, suffering, empty, and without a self, impure, like an illusion and a magic show—things to be wearied of and renounced. One who contemplates in this way will quickly increase their pure faith and all their obstacles will gradually diminish. Such a person is called one who studies by hearing my name. However, if one recites my name with a confused and defiled mind, this is not genuine hearing—because it cannot give rise to firm faith and understanding. Such a person will only attain worldly wholesome rewards and will not obtain the vast, deep, and wondrous benefits.” Alas! From this we can see: If the precepts are not pure, the two contemplations can by no means be easily cultivated. If the two contemplations are not cultivated, then how can one realize the One Reality? If one wishes the root of precepts to be pure, what expedient method is there other than repentance and name-recitation? Furthermore, the method of name-recitation: Considered from its shallow side, even the most simple men and women can open their mouths and recite it. But considered from its profound side, if one has not realized the equality of the Dharmakaya, and recites with a confused and defiled mind, then it cannot even be called genuine hearing. Therefore, we know that the two contemplations serve as a guide. Only one who is able to cultivate the two contemplations can truly be said to have heard the Bodhisattva’s name. Using name-recitation as an expedient, practicing name-recitation genuinely and with full sincerity, which perfectly encompasses the two contemplations, therefore purifies the obstacles. With obstacles purified, the pure precepts are attained. With the pure precepts, concentration and wisdom arise. With concentration and wisdom, one can realize and enter the One Reality. Seeing one’s nature and realizing the mind—this is the true Sangha jewel, the true transmission of the Buddha-dharma. We, living in this degenerate age, have heard this true Dharma. How should we not strive with all our might to encourage ourselves?