---
title: "靈峰蕅益大師宗論 · 重刻大佛頂經玄文自序"
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/cmgn46k3s0oonk104uvmmofxr"
---

### 重刻大佛頂經玄文自序

> Preface to the Re-engraved Xuanwen of the Great Buddha's Crown Sutra

性相二宗，猶波與水，不可分隔，其流弊也，至分河飲水。此豈文殊、彌勒之過，亦豈馬鳴、護法之旨哉？謂真如受熏，譬劫火洞然，虛空安得獨冷。謂真如不受熏，譬劫火洞然，虛空何嘗爛壞。故知得其語，合則雙美；失其宗，離則兩傷。《大佛頂》云「虛空體非群相，不拒諸相發揮。」只此一言，兩疑冰釋。善夫智者大師有言：「偏執法性生一切法，何異自生；偏執黎邪生一切法，何異他生。」例而推之，縱謂法性、黎邪和合生一切法，何異共生？非法性非黎邪生一切法，何異無因緣生？此之四句，無非是謗。儻妙達無生，不起性計，四句雖不可說，有四悉檀因緣亦可得說。謂真如不思議，熏生一切法，黎邪是可熏，性生一切法，皆無不可。乃知智者，真悟權實祕要，於經未來，懸合旨趣若此。經來，智者不可作。習台宗者昧唯識，習法相者迷圓理，所以眾解咸失綱要，究義理之攸歸，蚊咬鐵橛，判文字之下落，鑿孔栽鬚。旭未薙髮，曾研此典，每翻舊註，迷悶實多。後因雙徑坐禪，始解文字之縛，復因數番講演，深理葛藤之根，並探二宗，融以心鏡。直至溫陵弘法，方得取筆疾書。脫稿未幾，剞劂旋畢，板留甘露戒壇，不能攜至江外。茲遊普德，略露贓私，諸友重刻，復述片言，剖千古未破之藩籬，犯從來嚴設之禁忌，位卑言高，安免於罪，然出世君子，諒不以人廢言也。

> The two schools of Nature and Characteristics are like waves and water—inseparable. When they are divided, the consequence is like splitting the river to drink from it. Is this the fault of Manjushri and Maitreya? Is this the intent of Ashvaghosha and Dharmapala? To say that Thusness is influenced (perfumed) is like saying that during a cosmic fire, space itself could remain cold. To say that Thusness is not influenced is like saying that during a cosmic fire, space itself can be burned. Thus we know: if the words are understood correctly, uniting them brings twofold benefit; if the core is lost, separating them brings twofold harm. The \*Shurangama Sutra\* says: “The essence of space is not the myriad phenomena, yet it does not reject them from manifesting.” In this single statement, two doubts melt like ice. How true was Great Teacher Zhiyi’s words: “To cling to the view that Dharma-nature alone produces all things is no different from self-production. To cling to the view that Alaya-consciousness alone produces all things is no different from other-production.” By extension, even to claim that Dharma-nature and Alaya-consciousness together produce all things is no different from combined production. And to claim that neither Dharma-nature nor Alaya-consciousness produces all things is no different from causeless production. All these four positions are slander. If one wonderfully understands non-arising and ceases to cling to concepts of nature, though these four statements are ineffable, they may still be spoken in accordance with the Four Siddhantas. Saying that Thusness, through inconceivable influence, produces all things; saying that Alaya-consciousness is the perfumed nature that produces all things—both are acceptable. Thus we realize that Great Teacher Zhiyi truly understood the secret essence of the provisional and the real. Even before the sutras arrived in China, his insights already matched their intent. After the sutras arrived, no one like Zhiyi appeared again. Those who studied the Tiantai school were ignorant of Yogacara; those who studied the Dharma-character school were lost regarding the perfect teaching. Hence all commentaries lost the essential points. They sought meaning like a mosquito biting an iron stake; they analyzed words like drilling holes to plant beard. Before I shaved my head, I studied this scripture. Every time I looked at old commentaries, I grew more confused. Later, through seated meditation at Mount Shuangjing, I finally broke free from the shackles of words. Through several lectures, I deeply uncovered the entanglements of disputes. I explored both schools and merged them in the mirror of mind. Only when I propagated the Dharma at Wenling could I finally take up the brush and write quickly. Shortly after the manuscript was finished, the carving was completed. The blocks remained at the Ganyu Precept Platform and could not be taken south of the Yangtze. Now, traveling to Pude, I have slightly revealed my hidden treasures. Friends wishing to reprint this work, I add these words: I break through the fences built over millennia; I defy the strict taboos of the past. Being low in rank yet speaking of high matters—how can I avoid blame? Yet I trust that virtuous people transcending the world will not dismiss my words because of my low status.