---
title: "靈峰蕅益大師宗論 · 能乘所乘序"
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/cmgn46k3s0oojk104fv130gzj"
---

### 能乘所乘序

> Preface on the Vehicle and What It Carries

夫性修之旨不明，由惑於忘能所之雄談，未達能所實義故也。有善御者，駕千里之馬，服千里之服，而纆牽長，不取千里矣。設纆牽不長，不善御者御之，可取千里哉？然御無他術，惟車馬相忘而已。人不忘馬，不御馬，馬不忘車，不運車，謂人忘車馬，馬忘人車，可也，謂無人無車無馬，可乎哉？圓頓行人，知正因真性，軌之為車體，了因觀照，軌之為良馬，緣因資成，軌之為具度也，此三不一不異，故相須而相忘，遂舉性三，以為修三。能乘聞慧，所乘教乘；能乘思慧，所乘行乘；能乘修慧，所乘理乘。從性訖修，能所歷然，而相忘於不二，是謂全性成修，全修即性者也。菰城楊智琴，潛心台教，號乘乘居士。夫教行理乘，如上古瑤琴，若無妙指，妙音不發，必以三慧乘之，方知教觀不二也。

> The meaning of "inherent nature and cultivation" remains unclear because we are confused by lofty talk of "forgetting subject and object" without truly understanding their actual significance. Consider a skilled driver with an extraordinary horse and an excellent carriage. If the reins are too long, he cannot cover a thousand miles. But if the reins are not too long, yet the driver is unskilled, can he still cover that distance? The skill lies in nothing other than the driver and the horse forgetting each other. If the driver does not forget the horse, he cannot control it; if the horse does not forget the carriage, it cannot pull it. One may say the driver forgets the horse and carriage, and the horse forgets the driver and carriage. But can we say there is no driver, no horse, and no carriage? Practitioners of the Perfect and Sudden teaching understand that the true cause—inherent nature—serves as the carriage body. The understanding cause—contemplative insight—serves as the fine horse. The contributory cause—merit and support—serves as the equipment. These three are neither identical nor different; therefore they rely on one another while mutually forgetting one another. Thus we set forth the three aspects of nature as the three aspects of cultivation. The subject of hearing-based wisdom is the teaching vehicle; its object is the teaching itself. The subject of reflection-based wisdom is the practice vehicle; its object is the practice itself. The subject of cultivation-based wisdom is the principle vehicle; its object is the principle itself. From nature to cultivation, subject and object are clearly distinguished, yet they are forgotten in non-duality. This is what it means for complete nature to manifest as cultivation, and complete cultivation to be identical with nature. Yang Zhiqin of Gucheng has devoted himself to the Tiantai teachings and calls himself "the practitioner who rides the vehicle of vehicles." The vehicles of teaching, practice, and principle are like an ancient zither—without wonderful fingers, no wonderful sound arises. One must ride them with the three kinds of wisdom before realizing that teaching and contemplation are non-dual.