---
title: "靈峰蕅益大師宗論 · 贈衍如兄序"
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/cmgn46k3s0oobk104lgihftwq"
---

### 贈衍如兄序

> Preface for Brother Yanru

嘗慨末世士，機械日深，去道日遠，名相之心日以重，取益之方日以微，求忘機械、略名相，熙怡自得，不為習俗所染者，衍如琳公，其庶幾乎。公鄣南名族顏氏子，剃染於虎硿，遂舉千古垂廢之道場，而鼎新之。住持十五載，百務俱備，乃發足操方。初至武林，參似空、金臺諸法主。次至吳中，晤漢月、頂目等諸禪德，稟沙彌戒。次達留都，詣古林菴圓戒理。歸裝，邂逅雪關誾公，登黃蘗山，謁隱元琦公，最後乃師事聞谷老宿，定法名，習禪坐，重證戒品，而掛錫開元之甘露戒壇。適余至，公大慶，為余率眾解制。余到岱山，公先往，俟講事完，力拂虎硿、仙亭諸子之請，仍與予岱山結夏。每觀世人，稍營一窟，便欲作久安計。今虎硿、仙亭，皆表表名剎，公飄然不以繫心，豈無所見而然哉。然遊戲解脫，蕭然物外，僅可自利，未可利人。且公廣參知識，以聞谷老宿為宗，又憾晤余之晚。余無似，姑置。公試思，今時學人，罔不未得言得、未證言證，而聞老偏把定要津，坐斷狂禪舌頭。故智者有言曰：「真寂之於雲棲，譬有若之於孔子也。」公何不紹其芳規，兼律兼教，以念佛求生淨土為指歸。設有宗門種草，不妨令其苦參實究，但痛戒其捕影掠虛。漳南佛國，深望公一振其頹，寧直作散聖家風，圖無事累心而已。

> I often lament that in these latter days, scholars grow ever more calculating, drifting further from the Way. Their attachment to names and forms deepens daily, while their methods for self-improvement grow ever narrower. Those who can set aside such scheming, let go of conceptual labels, find natural ease and joy, and remain untouched by worldly habits—such a person is Master Yanru Lin. Master Lin was born into the prominent Yan family of Zhangnan. He shaved his head and took ordination at Hukong Temple, then revitalized an ancient monastery that had long been in decline. After serving as abbot for fifteen years and completing all necessary works, he set out to travel. First he went to Wulin to study under Dharma Masters Sixiang and Jintai. Then he went to Wuzhong to meet Chan Masters Hanyue and Dingmu, receiving the Shramanera precepts. Next he traveled to Liudu to complete the full precept ordination at Gulin Nunnery. On his return journey, he met Master Xueguan Yin, climbed Huangbo Mountain to visit Master Yinyuan Qi, and finally took senior master Wengu as his teacher. He received his Dharma name, practiced Chan meditation, renewed his precepts, and took up residence at the甘露戒壇 (Amrita Precept Platform) of Kaiyuan Temple. When I arrived, Master Lin was overjoyed and led the assembly to release me from the summer retreat. Later, when I went to Daishan, he went ahead to wait for me. After the lecture was complete, he firmly declined invitations from disciples at Hukong and Xianting monasteries, choosing instead to spend the summer retreat with me on Daishan. I notice how ordinary people, once they build a simple dwelling, immediately plan to settle there permanently. Now Hukong and Xianting are both renowned monasteries, yet Master Lin remained unfettered by them—surely he had genuine insight to do so. However, such detached freedom merely wandering beyond worldly concerns can benefit oneself, but not yet others. Furthermore, Master Lin has extensively consulted enlightened teachers, taking senior master Wengu as his root teacher, and expresses regret at meeting me so late. I am unworthy—let that aside. Consider this: most students today claim attainment without true realization, declare enlightenment without genuine awakening. Yet Senior Master Wengu steadfastly guards the essential path, cutting off the tongues of wild Chan practitioners. As the wise one said: "The relationship of Zhenji to Yunqi is like that of Youzi to Confucius." Why not emulate this admirable tradition, combining precepts and teachings, taking Pure Land rebirth through Buddha-recitation as the ultimate goal? For those with genuine Chan potential, allow them to practice earnest investigation, but sternly warn against chasing mere illusions. The Buddha-land of Zhangnan truly depends on you, Master, to revive its declining spirit—not merely to carry on the unconstrained lifestyle of a solitary sage, seeking only to avoid worldly entanglements.