---
title: "靈峰蕅益大師宗論 · 廣孝序"
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/cmgn46k3s0onmk104mgmerelj"
---

### 廣孝序

> Preface by Guangxiao

舜孝稱大，武周孝稱達。大以德為聖人，達以繼志述事，此世閒孝之極致也。引而伸之，觸類長之，可論出世孝矣。出世孝，非聖中聖不能盡，惟大雄世尊，從初發心，深達曠劫因緣，觀六道眾生，皆我無始以來父母，而迷暗輪迴，頑嚚何止倍於瞽嫗。故僧祇妙行，直欲盡眾生界，令其底豫無不允若，則夔夔齋慄，又何止倍於大舜。是以正覺初成，木叉首唱，必以孝順為宗，此出世第一大孝也。次地藏大士、目連尊者，發僧郱願，地獄頓同解脫，設盂蘭供，亡母即得生天，繼先人未有之志，述先人必應之事，此出世第一達孝也。我等既已發菩提心，行菩薩道，緬思各各生身父母，或生時不聞三寶，或雖聞不信，或雖信不解，或雖解不修，迨生從緣謝，報逐業遷，升沈九有，歷嘗三苦，斯時捨拔濟，更何所志？捨歸依，更何所事？繼之述之，責在當人。旻昭陳居士，廣修孝思，以真釋心行，作真儒事業，為二先大人，設妙供，行放救，取法名，求法語。此之薦度，豈僅一生七生父母得解脫，將盡法界一一塵中有一切世界海，一一世界一切眾生海，一一眾生一切眷屬海，無不解脫者。何以故？以同體故。此同體法性，悟之以為放生主，以報受生恩，以說無生話，迷之不克自全，而乞恩於賢達善信。人之所以異於禽獸者幾希，豈欺我哉？言念昔者，喪慈父而捨悲母，跡固異，心實同，睹茲勝舉，愴然在懷。有廣孝一偈，不免為居士拈出：空中幻色惟蝴蝶，靜裏閒聲有竹雞。莫道故園消息斷，落花流水滿前谿。

> Shun's filial piety was called "great," and King Wu of Zhou's filial piety was called "fulfilling." "Great" refers to a sage whose virtue is supreme; "fulfilling" refers to one who carries forward the will and completes the work of predecessors. This is the ultimate expression of worldly filial piety. If we extend and expand this principle, exploring it through related cases, we can discuss the filial piety of the transcendent world. Transcendent-world filial piety cannot be fully realized except by the Sage of Sages—the World-Honored One. From the moment he first aroused his mind, he deeply understood the causes and conditions spanning vast eons. He saw that all beings in the six realms are our parents from beginningless time, yet they are lost in darkness, endlessly cycling through rebirth. Their stubborn ignorance far exceeds that of the blind and deaf. Therefore, through countless eons of wondrous practice, he aimed to bring all beings to fulfillment, making them all compliant and joyful. His reverent and cautious attitude far surpassed that of Great Shun. Thus, upon achieving enlightenment, his very first teaching on the precepts proclaimed filial piety as its foundation. This is the primary great filial piety of the transcendent world. Next, the Bodhisattva Kṣitigarbha and the Venerable Maudgalyāyana made vows to save all beings. Hell was instantly liberated. They set up the Ullambana offering, and their deceased mothers were reborn in heaven. They carried forward the will not realized by ancestors and completed what ancestors had to do. This is the primary fulfilling filial piety of the transcendent world. Since we have already aroused Bodhicitta and walk the Bodhisattva path, we should reflect deeply: each of our parents—whether while alive did not hear of the Three Jewels, or heard but did not believe, or believed but did not understand, or understood but did not practice—once their lives end due to conditions, their next rebirth follows their karma. They rise and fall throughout the nine realms, experiencing the three kinds of suffering. At that moment, if not for salvation and deliverance, what else could we hope for? If not for taking refuge, what else could we do? Carrying forward their will and completing their tasks is our responsibility. Layman Chen Minzhao has extensively cultivated filial thoughts. With a genuine Buddhist mind, he performs the work of a true Confucian. For his two deceased parents, he makes sublime offerings, performs acts of release and rescue, takes Dharma names, and seeks Dharma teachings. This offering and liberation—could it only liberate the parents of one lifetime or seven? It will liberate all beings throughout the Dharma realm: every dust mote contains all worlds, every world contains all beings, every being contains all their family members—none will fail to be liberated. Why? Because of their shared essence. This essence—the Dharma nature of oneness—when realized, becomes the master of liberation. Through it, we repay the kindness of receiving birth and speak of the unborn truth. When deluded, we cannot save ourselves and must beg for grace from the wise and virtuous. "The difference between humans and animals is slight"—how could this be deceiving us? I recall that in the past, I lost my compassionate father and abandoned my kind mother. Our circumstances differ, but our hearts are truly the same. Seeing this noble act stirs sorrow in my heart. There is a verse on "universal filial piety." I cannot help but offer it to you: Illusory colors in the void—only butterflies. In the stillness, idle sounds—the bamboo pheasant. Do not say that news from the homeland has ceased; Falling flowers and flowing streams fill the front stream.