---
title: "靈峰蕅益大師宗論 · 贈調香居士序"
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/cmgn46k3s0oohk104z2hjgoff"
---

### 贈調香居士序

> Preface for the Incense-Giving Lay Practitioner

蕅益子曰：六塵之體，無非法界。可熏發菩提心者，尤莫若香。然香即法界，何止熏發菩提，直謂菩提可也。又既謂菩提，亦可謂十界染淨、百界千如。又既謂百界千如，則不必更謂之香。又不謂香，亦何必謂百界千如。香也，百界千如也，皆名字也。名字性空，一名一切名，一義一切義，何所謂行布，何所謂圓融？而行布圓融二義，不期成而自成。所以總別同異成壞六相法門，直向一塵中辨取，如一香塵，一切諸塵，一切諸法，無不爾，通此可入鬻香長者解脫門矣。世衰道微，魔外充斥，舉凡戒香，禪香，慧香，乃至淨土香王，盡埋沒於鮑肆。而裨販之徒，競自標榜，刻人糞為栴檀。顧安得超方士，一辨其真贗者。然真香王，決非伊蘭能混，一任顛倒鼻根，捨此取彼，曾何減於馥鬱。所痛久安溷廁者，無出離想耳。苕水茂貽居士憫之，欲與優華長者同出一手，遂號調香居士。夫象藏十香王，各各名字，各各形相，各各生起，及各各根本，隨舉一種，可燒可塗，亦可為末，奚俟調和，方稱異美？然分擅其芳，合乃益妙。儻朽木合腐材，多徒增臭。又多香雜臭木，併香亦臭。夫香且臭，況實無香者乎。古律學之盛也，律儀戒，定共戒，道共戒，舉一全收，不必別求禪教，禪教全在其中，謂自性成就固可，謂和合所成亦可，禪教亦然。教云：身口意淨，隨文入觀。非即律與禪乎？禪云：法法皆通，法法皆備，而無一法可得。非統律與教乎？今也不然，持律者，不惟禪教茫然，扣以三千八萬，亦茫然也。演教者，不惟禪律缺然，責以依教觀心，亦缺然也。參禪者，不惟教律未通未備，覈以無實法之綱宗，仍作實法死法會也。若然，支那國裏，安所得妙香而調和之。而十大香王，元未嘗不在娑婆國土，只今現前身口即戒香種，心知寂然之體即定香種，覺了靈明之念即慧香種。戒定慧之種備，則禪教律之本得矣。居士試取而調之，使馨芬郁發，一人清淨，故，多人清淨，一世界清淨故，多世界清淨。俾此五濁惡世，人人得無根信，如伊蘭木出栴檀香，誰謂苕水非熙連河，長者非即毗盧遮那法界藏哉。

> Master Ouyi said: The essence of the six sense objects is none other than the Dharma-realm itself. Among them, nothing is more capable of inspiring the bodhi mind than fragrance. Yet fragrance itself is already the Dharma-realm—why merely speak of it as inspiring bodhi? It can be called bodhi directly. Moreover, if we call it bodhi, we can also call it the ten realms of purity and impurity, the hundred realms and thousand suchnesses. And if we call it the hundred realms and thousand suchnesses, we need not call it fragrance. Yet if we do not call it fragrance, why must we call it the hundred realms and thousand suchnesses? "Fragrance" and "hundred realms and thousand suchnesses" are merely names. The nature of names is empty: one name encompasses all names, one meaning encompasses all meanings. What need is there to speak of differentiation or interpenetration? And yet the two principles of differentiation and interpenetration naturally come to be without being deliberately sought. Thus the six characteristics—totality and particularity, identity and difference, integration and disintegration—should be discerned directly within a single particle of dust. Just as with a single particle of fragrant dust, so it is with all particles of dust and all phenomena. Whoever understands this can enter the liberation gate of the Elder who sells incense. In this age when the Dharma is declining and heretics abound, the incense of precepts, the incense of meditation, the incense of wisdom, and even the king of incense in the Pure Land are all buried in a marketplace of stench. Pious charlatans compete to advertise themselves, carving human excrement into sandalwood. Would that a person of true vision could distinguish the genuine from the fake! But the true king of incense can never be confused with stinking olibanum. No matter how upside-down the nose, taking this and rejecting that does nothing to diminish its rich fragrance. The real pain is that those who have long dwelt in the latrine have no thought of leaving it. The layman Maoyi, who lives by the Ruoshui River, was compassionate about this. Wishing to act as one with the Elder of the Lotuses, he called himself the "Incense-Blending Layman." Indeed, the Ten King of Incense from the Elephant Treasury have their individual names, forms, origins, and foundations. Any one of them can be burned or anointed or used as powder—there is no need to blend them to obtain exceptional beauty. Yet when their fragrances are divided, each has its own charm; when combined, they become even more wonderful. But if rotten wood is combined with decayed matter, the mixture only adds to the stench. And if many fragrances are mixed with stinking wood, even the fragrances stink. If fragrances can become foul, what of the truly non-fragrant? In ancient times, when the study of the Vinaya flourished, the precept-observance precepts, the precepts of meditative concentration, and the precepts of the path were all contained within a single practice. One did not need to seek separately for Chan or doctrinal study, for Chan and doctrine were fully present in it. This could be called the achievement of inherent nature, or equally the achievement of combination. The same holds for Chan and doctrinal study. The scriptures say, "Purify body, speech, and mind, and enter contemplation through the text." Is this not itself precepts and Chan? Chan says, "Every dharma interpenetrates, every dharma is fully present, yet no single dharma can be grasped." Does this not unify precepts and doctrine? Today, this is not the case. Those who uphold the precepts are not only ignorant of Chan and doctrine—if you ask them about the three thousand and eighty thousand rules, they are equally clueless. Those who lecture on scripture are not only lacking in Chan and precepts—if you press them to observe the mind through doctrine, they are equally deficient. Those who practice Chan are not only failing to interpenetrate or fully possess doctrine and precepts—when you examine their grasp of the principle of no-fixed-dharma, they still treat it as a fixed, dead dharma. If this is so, how could the land of China ever obtain true, fine incense for blending? Yet the Ten King of Incense have never been absent from this Saha world. Right now, before us, our body and speech are the seed of the incense of precepts; the mind's knowledge of its still, silent essence is the seed of the incense of concentration; the awareness of its luminous, clear thought is the seed of the incense of wisdom. When the seeds of precepts, concentration, and wisdom are all present, the foundations of Chan, doctrine, and precepts are attained. My layman, try to blend these! Let their fragrance permeate and unfold. When one person is pure, therefore many people become pure; when one world is pure, therefore many worlds become pure. Let this evil, turbid world cause everyone to obtain the rootless faith. Just as the olibanum tree produces sandalwood fragrance, who says that the Ruoshui River is not the Hiranyavati River, or that the Elder is not the Dharma-realm treasury of Vairocana?