---
title: "靈峰蕅益大師宗論 · 大佛頂經玄文後自序"
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/cmgn46k3s0oo9k1041r94nx1p"
---

### 大佛頂經玄文後自序

> Postscript to the Profound Text of the Great Buddha Crown Sutra

至矣哉，《大佛頂經》之為教也。依妙性而開妙悟，起妙行而歷妙位，成妙果而歸妙性，永超七趣沈淪，不墮修心歧徑。戒乘俱急，頓漸兩融，顯密互資，事理不二，誠教海司南，宗乘正眼也。旭年二十三，歲在辛酉，創獲聞熏，決志離俗。次年剃染，坐禪雙徑。每遇靜中諸境，罔不藉此金錍。乙丑丙寅兩夏，為二三友人，逼演二遍，實多會心，願事闡發。以志在宗乘，未暇筆述。己巳春，與博山無異師伯，盤桓百日，深痛末世禪病，方一意研窮教眼，用補其偏。雖遍閱大藏，而會歸處不出《梵網》、《佛頂》二經。越七年丙子，抱病竄居九華。次年有同志數人，樂聞此經要旨，一番商究，會心更多。戊寅結夏新安，重拈妙義，加倍精明。今夏弘法溫陵，誦帚昉師，及一切知己，堅請疏解，發前人未發。予謂此經舊解多矣，多指益復眩眼耳。昉曰：「不然。藥無貴賤，起病者良。法無精粗，救時為要。痛茲末世，宗教分河，盡謂別傳實在教外，孰知教內自有真傳。縱令截去指頭，依舊不曾見月。每聆吾師豎義，痛快直截，實與本分宗旨相應，並不蹈襲前人窠臼。始信不離文字而說解脫，非欺我也。何忍祕此妙悟，不以全體示人，吾師於法，有慳心乎。」於時復有修白慕公、若水輪公，極力勸成。予感其意，兼理夙願，述為《玄義》二卷，《文句》十卷，固不敢矯古人而立異，亦不敢殉古人而強同。知我罪我，聽諸高明而已。

> How profound is the teaching of the \*Great Buddha’s Summit Sutra\*! It unfolds from the wondrous nature to provoke wondrous awakening, inspires wondrous practice through wondrous stages, realizes wondrous fruits that return to the wondrous nature, eternally transcending the sinking of the seven realms of rebirth without falling into the wrong paths of spiritual cultivation. Precepts and practice are both urgent, sudden and gradual approaches merge, the exoteric and esoteric complement each other, and phenomena and principle are non-dual. Truly, it is the compass of the Dharma ocean and the clear eye of Zen tradition. At age twenty-three, in the \*Xinyou\* year, I first encountered and absorbed it, resolving to leave secular life. The following year, I shaved my head and was ordained, sitting in meditation on Double-Forward Peak. Whenever I encountered various realms in stillness, I always relied on this golden tool. In the summers of the \*Yichou\* and \*Bingyin\* years, for two or three friends, I was pressed to explain it repeatedly, often with deep insights, and I wished to expound on it. But because my focus was on Zen tradition, I had no time to write it down. In the spring of the \*Jisi\* year, I spent a hundred days with my senior dharma uncle Wuyi of Boshan. Deeply pained by Zen illness in the decadent age, I concentrated solely on studying the eye of the teachings, using this to correct deviations. Although I read through the entire Tripitaka, my conclusions never strayed from the \*Brahma Net Sutra\* and the \*Buddha’s Summit Sutra\*. Seven years later, in the \*Bingzi\* year, I fell ill and secluded myself in Jiuhua. The following year, a few like-minded companions delighted in hearing the essential meaning of this sutra. After one session of discussion and exploration, I gained even more insights. In the \*Wuyin\* year, I entered the summer retreat in Xin’an, revisiting the wondrous meaning, which became twice as clear. This summer, spreading the Dharma in Wenling, the elder Shibang Fang and all my kindred spirits firmly requested a commentary, to reveal what predecessors had not revealed. I said, “Old commentaries on this sutra are numerous; more pointers only add to confusion.” Fang replied, “Not so. Medicine has no inherent value; what cures the illness is good. Dharma has no inherent refinement; what saves the time is essential. In this decadent age, schools of teaching and Zen are divided; everyone says the special transmission is truly outside the teachings. Who knows that within the teachings there is true transmission? Even if the finger is cut off, one still cannot see the moon. Every time I hear you, Master, expound the meaning, it is straightforward and direct, truly in accord with the fundamental essence, never following the old ruts of predecessors. Now I believe that apart from words, one can still speak of liberation—this is not deceiving me. How could you bear to hide this wondrous insight and not reveal it entirely to others? Is your heart stingy toward the Dharma?” At that time, Cultivator White Mu and Water Wheel Lun also urged me strongly. Moved by their intentions and fulfilling a longstanding vow, I composed \*Profound Meaning\* in two scrolls and \*Words and Phrases\* in ten scrolls. I certainly neither dare to defy the ancients by differing from them, nor dare to follow them to the point of forced agreement. Whether I am understood or blamed, I leave that to the wise.