---
title: "靈峰蕅益大師宗論 · 梵網合註自序"
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/cmgn46k3s0oo1k10462b1t63l"
---

### 梵網合註自序

> Preface to the Combined Commentary on the Brahma Net Sutra

大哉，《梵網經．心地品》之為教也，指點真性淵源，確示妙修終始，戒與乘並急，頓與漸同收，約本跡橫豎俱開，兼《華嚴》、《法華》之奧旨，約觀行事理俱備，攬五時八教之大綱，文雖僅傳一品，義實統貫全經。緬惟智者大師之時，人根尚利，既廣宣教觀法門，乃僅疏下卷戒法。大師精諳律宗，文約義廣，點示當年之明律者則易，開悟今時之昧律者則難。千有餘年，久成祕典。雲棲為之發隱，於疏仍多闕疑。又下卷雖獲流通，上卷猶未開闡。嗚呼！四依大士，於法豈有吝心，眾生緣薄，罕遘希有法門耳。智旭幼崇理學，千古為任，但恨障深慧劣，執東魯而謗西乾。後聞《自知錄．序》，并良知寂感之談，始發信心。嗣聞《地藏本願》，聽《大佛頂》，猛圖出世，矢志參禪，逃家行腳。雖數發悟解，剋證無期，賴有慚愧正因，不敢錯下承當，生增上慢，以蹈邇來大妄語之覆轍。爰念宿因力薄，應兼戒兼教，以自熏修。於是探《法華玄義》、《摩訶止觀》等書，私淑台家教觀。而毗尼一藏，細閱三番，《梵網》一經，奉為日課。遂於發隱闕疑，渙然冰釋。即上卷文古義幽，昔稱不能句讀者，妙旨泠然現前。因擬合註，補前人之缺。此志雖發，緣障多端，六七年來，悠悠未遂。客歲大病，方遁入山，適如是昉公，從閩來尋，為其先師，請講此經，同志歡喜，由是力疾敷演，不覺心華開發，義泉沸湧，急秉筆而隨記之，共《玄義》一卷，《合註》七卷。註成，序本末以告來哲。蓋夙有微因，今復久誦，半生淹洽，不無千慮一得，故於理觀事相，不惜一一指陳，誠可勷開解篤行者之半臂也。後之覽者，勿以繁瑣而厭忽之，俟解行雙圓，歸諸筏喻可耳。

> Great is the teaching of the \*Brahma Net Sutra, Chapter on the Mind Ground\*! It directly points to the source of our true nature and clearly reveals both the beginning and culmination of wondrous practice. It emphasizes both precepts and teachings simultaneously, and includes approaches that are both sudden and gradual. Regarding essence and manifestation, it opens both the vertical and horizontal dimensions; it encompasses the profound principles of the \*Avatamsaka Sutra\* and the \*Lotus Sutra\*. Regarding contemplation, practice, and principle, it covers all aspects, gathering the great outline of the five periods and eight teachings. Although the text only transmits a single chapter, its meaning actually unifies the entire sutra. Reflecting on the time of the Great Master Zhiyi, people then had sharp faculties. While he widely taught the doctrines and meditation methods, he only commented on the lower scroll concerning the precepts. The Master was thoroughly versed in the Vinaya tradition; his text was concise but its meaning broad. Pointing out the essence was easy for those already clear about the precepts in his day, but it is difficult for those today who are ignorant of the precepts to attain enlightenment. For more than a thousand years, it has long been a neglected text. The Master Yunqi explained the hidden meanings, but many gaps and doubts remained in the commentary. Furthermore, although the lower scroll has circulated, the upper scroll has yet to be opened and explained. Alas! The great Bodhisattvas of the four reliances certainly have no stingy hearts towards the Dharma; it is just that sentient beings have thin conditions and rarely encounter such a rare teaching. When I, Zhi Xu, was young, I revered Confucian philosophy and aspired to be a great man throughout the ages. I only regretted my heavy obstructions and weak wisdom; I clung to the Confucian path and slandered the teachings of the West (India). Later, after hearing the preface to the \*Record of Self-Knowledge\* and discussions on "innate knowledge and stillness-perception," I first aroused faith. Subsequently, I heard the \*Earth Store Sutra\* and listened to the \*Shurangama Sutra\*, resolutely seeking to transcend the world. I vowed to practice Chan meditation, left home, and traveled on foot. Although I experienced several flashes of enlightened understanding, I had no hope of certifying realization. Yet, relying on a true cause of shame and humility, I dared not falsely claim attainment and develop arrogance, thus avoiding the recent calamity of great false speech. Thinking that my karmic foundation from the past was weak, I realized I should combine both precepts and teachings to cultivate myself. Therefore, I studied texts like the \*Profound Meaning of the Lotus Sutra\* and the \*Great Cessation and Observation\*, privately taking the Tiantai teachings as my guide. As for the Vinaya collection, I read it three times carefully. The \*Brahma Net Sutra\* I took as my daily practice. Then the hidden doubts in Yunqi's commentary were cleared away like melting ice. Even the upper scroll, with its archaic text and profound meaning, which was traditionally considered unreadable, now had its subtle principles clearly revealed before me. Thus, I formed the intention to write a combined commentary to fill the gaps left by previous masters. Although I made this resolution, many obstacles arose. For six or seven years, I drifted and was unable to fulfill it. Last year, after a serious illness, I finally retreated into the mountains. At that time, the monk Fang Gong from Fujian came searching for me. He invited me to explain this sutra in honor of his late teacher. With the joy of fellow practitioners, I thus taught the sutra despite my illness. Without realizing it, the flower of my mind bloomed, and the spring of meaning gushed forth. Quickly taking up my brush, I recorded the teachings as they came, producing one scroll of \*Profound Meaning\* and seven scrolls of \*Combined Commentary\*. With the commentary completed, I record this preface to explain the entire process to future seekers. This was due to a subtle past connection; now, after long recitation and more than half a lifetime of thorough study, I cannot help but have gained some insight from a thousand considerations. Therefore, regarding both subtle contemplation and practical matters, I have not hesitated to point them out one by one. This may truly serve as a helping arm for those who seek to open their understanding and practice diligently. Let those who later look upon this work not despise or neglect it for its complexity. When understanding and practice are both perfected, one may then treat it as a raft to be left behind.