---
title: "靈峰蕅益大師宗論 · 贈純如兄序"
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/cmgn46k3s0oock104eh7mnff9"
---

### 贈純如兄序

> Preface for Brother Chunru

眾祐有言曰：「善知識者，得道大因緣，是全梵行。」夫隨其所修一種法門，自利成就，足範後昆者，教授善知識也。辦真實出世心，修三乘出世法，所志無乖，所見無戾者，同行善知識也。善護三業，克供四事，俾行人得安心辦道者，外護善知識也。予自壬戌出家，於今十九年矣，學無常師，交無常友，根鈍力微，每藉境緣自鍊，見善思企而罔及，見惡內省而多慚，於三種善知識中，惟教授最多。蓋三人行，必有我師，況世出世法，各有所長者乎。又況久相結契，如曹源之勤學，雪航之婆心，惺谷兄之辣手，誦帚師之篤信，歸一師之孤峭，修雅師之恬退者乎。又況會事參謁，如無異師之慈悲廣大，聞谷師之謹嚴縝靜，無盡師之弘揚教觀者乎。又況湛明師引進，雪嶺師剃度，戒宗師授沙彌戒，古德師授菩薩戒，乃至憨大師之書問慰誘，夢寐神交，頻相策發者乎。若同行善知識，生平止得一人，壁如鎬兄是也。外護善知識，於松陵得一人，曰鑒空寧公，於吳門得一人，曰竺璠淨公，今丹霞得一人，曰純如白公。寧公之護予默關也，身為侍者，不令緇素一人，輒來擾予。淨公之護予結壇也，百一所需，無不畢具，然猶曰孑爾微軀，主道尚易易耳。今同志數人，結夏岱山，相與專辦己躬下事，二時課誦，亦不應酬。令我同志，無不優遊坐進斯道，較前二公，已為大難。且淨公僻在密滲之禪，寧公雖趨向持戒，力所贍者，不過營福一塗。公則尊賢容眾，雅量沖懷，已足補吾所短，而虛心樂善，雅慕佛法，尚可慰吾同行之思。豈寧、淨二公所能及哉。昔楊歧直院十年，兒孫滿地，四明一學人，請教觀於法智大師，命理常住事。三載畢，重申前問。師震威一喝，頓悟性具圓宗。實力比丘，迦葉佛所願。於釋迦佛時，知僧臥具第一，乘本願力，以童子出家祇園，見客比丘來去紛雜，重發願云：「我年二十，進具戒後，當理此事。」及進具證果，念空無相無作三昧，此願將息。佛以夙願責之，遂畢世知僧臥具。客比丘來，皆親授房舍。初更時到，放一指光。二更時到，放二指光。乃至五更時到，放五指光，普為十方大眾諸佛菩薩之所稱歎。念念入定放光，念念出定慰客，所謂善入出住諸禪三昧者也。然如此神通作用，究竟豈離吾人現前一念。故云，能觀心性，名為上定。純公於此，驀然薦取，則實力四明、楊歧鼻孔，乃至三世諸佛鼻孔，俱可一串穿卻矣。

> The Blessed One said: “Spiritual friends are a great contributing cause for attaining the path—they are the entirety of the holy life.” Among the three kinds of spiritual friends: - \*\*Teaching spiritual friends\*\* (教授善知识): Those who have cultivated a particular Dharma method, perfected themselves, and set a worthy example for later generations. - \*\*Companion spiritual friends\*\* (同行善知识): Those who have awakened a genuine mind of renunciation, cultivate the three vehicles' path of liberation, share the same aspirations, and hold no conflicting views. - \*\*Protecting spiritual friends\*\* (外护善知识): Those who skillfully protect the three karma (body, speech, and mind), diligently offer the four necessities, and enable practitioners to settle their minds and pursue the path. Since I left home in the year Renxu (1622), nineteen years have now passed. I have studied without a fixed teacher and kept company without fixed friends. My roots are dull and my strength is weak; I always rely on circumstances to refine myself. When I see good, I aspire to it but fall short; when I see evil, I introspect and feel deep shame. Among these three kinds of spiritual friends, I have benefited most from \*\*teaching spiritual friends\*\*. Indeed, “when three walk together, there is always a teacher for me” —how much more so when each person has unique strengths in worldly and transcendent dharmas. And how much more so when I have formed lasting bonds with companions like: Caoyuan, diligent in study; Xuehang, deeply compassionate; Brother Xinggu, sharp and relentless; Recitation-Broom Master, steadfast in faith; Guiyi Master, solitary and sharp; Xiuyā Master, serene and retiring. And what of those I encountered in pilgrimage and formal visits, such as: Master Wuyi, vast in compassion; Master Wengu, meticulous and serene; Master Wujin, broadly propagating the teachings and contemplation. And what of those who guided me along the way: Master Zhanming who introduced me, Master Xueling who shaved my head, Master Jiezong who gave me the Sramanera precepts, Master Gude who gave me the Bodhisattva precepts; and even Master Han, who wrote letters offering comfort and encouragement, and with whom I connected in spirit through dreams, frequently exchanging inspiration. As for \*\*companion spiritual friends\*\*, I have had only one in my life: Brother Bīrú-gǎo. As for \*\*protecting spiritual friends\*\*: in Songling, I found one—Venerable Jiankong Ning; in Wumen, one—Venerable Zhufan Jing; now in Danxia, one—Venerable Chunru Bai. Ning protected me during my silent retreat, serving as my attendant, not allowing a single lay or monastic person to disturb me. Jing protected me when I established a practice platform, supplying everything needed—yet he was a solitary figure, and guiding the path was still relatively easy then. Now, several like-minded people have gathered at Daishan for a summer retreat, focusing solely on their own practice. We recite scriptures at the two prescribed times and avoid social engagements. This allows all of us to peacefully and progressively advance on the path. Compared with the two earlier protectors, this is already much more difficult. Moreover, Jing is inclined toward esoteric Chan practice; although Ning leans toward upholding precepts, his scope of support is limited to cultivating merit. But \*\*Chunru Bai\*\* respects the wise, accommodates all, is generous and humble in nature. He already makes up for my shortcomings. His open-mindedness, delight in virtue, and deep reverence for the Dharma can even satisfy the aspirations of a fellow practitioner. How could Ning and Jing ever match this? In the past, Chan Master Yangqi administered a monastery for ten years, and his disciples spread everywhere. A student from Siming once asked Dharma Master Fazhi for instruction on teachings and contemplation; he was assigned to manage the monastery’s affairs. Three years later, he asked again. Fazhi gave a sharp shout, and the student suddenly awakened to the perfect teaching of inherent nature. The venerable Shíli Bǐqiū made a vow in the time of Buddha Kāśyapa. When born in the time of Buddha Śākyamuni, he was foremost in knowing the bedding of monastics. Fulfilling his past vow, he left home as a child in Jetavana. Seeing many visiting monks coming and going, he vowed: “When I turn twenty and receive full ordination, I shall manage this.” Later, after ordination and realizing the fruit, he dwelled in the samādhi of emptiness, signlessness, and wishlessness, and this vow nearly subsided. The Buddha then reminded him of his past vow, so he spent his entire life managing monastics’ bedding, personally assigning rooms to each visiting monk. When they arrived at the first watch, he emitted one light from his finger; at the second watch, two lights; up to the fifth watch, five lights—praised by all Buddhas and Bodhisattvas of the ten directions. In every thought, he entered samādhi and emitted light; in every thought, he left samādhi to attend to guests. This is what is meant by \*skillfully entering, abiding in, and emerging from all Chan samādhis\*. Yet such miraculous functions never leave our present single thought-moment. Hence it is said: “To be able to contemplate the mind-nature is called the supreme samādhi.” If \*\*Chunru Bai\*\* suddenly awakens to this truth, then the noses of Shíli, Siming, Yangqi, and even all Buddhas of the three times can be strung together on one thread.