---
title: "靈峰蕅益大師宗論 · 惠應寺放生蓮社序"
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/cmgn46k3s0ookk1040vxmlfm0"
---

### 惠應寺放生蓮社序

> Preface to the Life-Release Lotus Society of Huiying Temple

能儒氏之為教也，大而博，深而不可晦，極六合內外不為迂。余昔拘虛程、朱之學，不惟望洋，復興斥鷃，今乃駸駸然入於其中。異哉！能儒，如來、觀音、地藏，巧以勝異方便，轉我邪心，令生正信也。予因得仰承如來威力，作師子吼，遍破一切外道邪心。夫物雖微，誰不愛命，只此愛命之心，便是真常佛性。此心不在內、不在外、不在中閒，非過去、非現在、非未來，非有、非無、非亦有亦無、非非有非無，本自離過絕非，不可思議。迷此心性真常、真樂、真我、真淨，妄認四大為自身相，六塵緣影為自心相，是故於中分人分物、起愛起憎，惑業苦輪，循環不息。若能直下諦觀現前一念心性，似局四大緣影中，實非四大緣影所能區局。如心佛亦爾，如佛眾生然，便知心佛眾生，的的三無差別。殺生即殺自心未來諸佛，放生即放自心未來諸佛，若放自心未來諸佛，即真念佛三昧。修此念佛三昧，是恆轉《妙法華經》百千萬億部也。我釋迦如來之道，未墜於地，良由含靈抱識，無不各具全體大用。今舉此全體大用，而為社、為文、為詩、為種種法語，豈復有文獻不足徵之歎哉？故題其編曰能儒文獻，而為之序。

> In teaching, the Sage of the Able and Gentle (Confucius) is vast and broad, profound and never obscure, reaching to the farthest corners of the universe without being considered迂腐 (impractical). In the past, I was confined by the scholarship of Cheng and Zhu, not only feeling lost like one looking out at the ocean, but also like a small bird mocking the mighty roc. Now, however, I have gradually entered into its depths. How wondrous! The Sage of the Able and Gentle, Tathāgata, Guanyin, and Kṣitigarbha skillfully use extraordinary means to transform my deviant mind, causing me to give rise to true faith. Thus, I have been able to rely on the majestic power of the Tathāgata to roar like a lion, thoroughly destroying all deviant thoughts of heretical paths. Even the smallest creature cherishes its life—this very mind of cherishing life is the true, eternal Buddha-nature. This mind is not inside, not outside, not in between; it is not past, not present, not future; not existent, not non-existent, not both existent and non-existent, not neither existent nor non-existent. It originally transcends all extremes and is beyond conceptual thought. When one is deluded about this mind’s true eternity, true bliss, true self, and true purity, one mistakenly regards the four elements as one’s own body, and the fleeting shadows of the six sense objects as one’s own mind. Thus, distinctions between self and others arise, along with attachment and aversion, spinning the wheel of confusion, karma, and suffering endlessly. If one can directly and clearly contemplate the nature of the present single thought-moment, it may seem confined within the four elements and the shadows of sense objects, but in truth, it is not limited by them. As the mind is, so is the Buddha; as the Buddha is, so are all beings. Then one realizes that mind, Buddha, and beings are truly identical, with no difference whatsoever. Killing living beings is killing the future Buddhas of one’s own mind. Releasing living beings is releasing the future Buddhas of one’s own mind. If one releases the future Buddhas of one’s own mind, that is true Buddha-recitation samādhi. Cultivating this Buddha-recitation samādhi is constantly turning the \*Saddharma Puṇḍarīka Sūtra\* millions and billions of times. The Dharma of my teacher, Śākyamuni Buddha, has not fallen to the ground, precisely because all beings with consciousness fully possess its complete essence and function. Now, by raising this complete essence and function, and making it into associations, essays, poems, and various Dharma discourses, how could there be any regret that literary records are insufficient? Therefore, I entitle this collection "The Literature of the Able and Gentle," and write this preface.