---
title: "靈峰蕅益大師宗論 · 贈石淙掩關禮懺占輪相序"
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/cmgn46k3s0ooqk104u4638sno"
---

### 贈石淙掩關禮懺占輪相序

> Preface to Stone Torrent Seclusion, Repentance Ritual, and Divination Signs

佛法無他，與世情相反而已。心觀無他，與妄想計著相反而已。今學佛法者，率借佛法以助世情。說觀心者，率因心觀而益想著。正法埽地，僧輪轉絕，可痛也。近代傳孔顏心法者，惟陽明先生一人，傳佛祖心法者，惟紫柏大師一人。旭生也晚，習儒時，不得親炙陽明；後學佛，不得躬承紫柏。所以雖於儒釋源流略窺一線，知與世諦流布之理學禪機迥然不同，而障厚慧弱，福薄習強，遂爾半生誤於虛名，罔臻實詣。曩覺比丘多慚，退為求寂，今更愧沙彌真義，僅稱但三歸矣，敢更以空言贈人。然竊玩《占察善惡業報》一經，原屬釋迦大聖徹底悲心，地藏菩薩格外方便，三種輪相，巧示業報因緣，無疑不決。二種觀道，深明進趣方便，大乘可登。以五悔稱名，為發軔先容，以一實境界，為平等歸趣。夫五悔者，敵體反世情者也。二觀者，敵體反妄想計著者也。懺悔發露，永斷相續，滅業障。勸請說法，滅魔障。隨喜功德，滅嫉妒障。善巧回向，滅著有障。發堅固願，滅退忘障。唯心識觀，先知外境本虛，皆心所現，次達內心如幻，了無真實。真如實觀，深達若境若心，統惟法性。法性不生不滅，故諸法皆當體不生不滅。如千漚萬波，統惟溼性，千器萬像，統惟金性。五悔，翻破無始事障；二觀，翻破無始理障。二障既淨，成真應二身，三聚淨戒，一念圓發，而三輪清淨之相，特表示取信，以顯住持僧寶，絕仍可續。孟軻所謂「豪傑之士，無文王猶興，聞而知之，不異見而知之」云爾。嗟乎！予能知《占察》大旨，依經立懺，而未能自得輪相，人誰信之？此實說藥不服，咎不在藥也。良方良藥，昭昭具在，地藏菩薩，決不我欺。我已知不服之咎，誓將服之。而石淙法友，先得我心，亦將掩關，以祈清淨，願各努力，日夜塗抹，并慎藥忌，避風寒。他日紹舍那真胤，靈峰片石，當與靈鷲第一峰，同時點首矣。

> The essence of Buddhism is simply contrary to worldly habits. The essence of mind-contemplation is simply contrary to false thoughts and attachments. Nowadays, those who study Buddhism often use it to support their worldly habits. Those who speak of mind-contemplation often end up reinforcing their attachments through it. The true Dharma is neglected, and the transmission of the Sangha has been severed—this is truly painful. In modern times, only Master Yangming has transmitted the mind-essence of Confucius and Yan Hui, and only Master Zibai has transmitted the mind-essence of the Buddhas and Patriarchs. I, Ouyi, was born too late to study Confucianism directly under Yangming, and I could not directly receive teachings from Zibai when I later turned to Buddhism. Thus, although I have glimpsed the thread of the Confucian and Buddhist traditions, realizing they are vastly different from worldly theorizing and Chan slogans, my karmic obstructions are heavy, my wisdom weak, my merit thin, and my habits strong. As a result, I have wasted half my life chasing empty fame without achieving true realization. Formerly, as a novice monk, I often felt ashamed; I then retreated to the status of a seeker of tranquility. Now I am even more ashamed of the true meaning of a \*shramanera\* and can only say that I take refuge in the Three Jewels. How dare I offer empty words to others? Yet, I have secretly studied the \*Sutra of the Divination of the Consequences of Wholesome and Unwholesome Actions\*. This sutra stems from the great compassion of Shakyamuni Buddha and the special skillful means of Kshitigarbha Bodhisattva. The three kinds of divination wheels skillfully reveal the causes and conditions of karmic retribution, leaving no doubt unresolved. The two types of contemplation clearly explain the expedient methods for progress, allowing one to ascend to the Great Vehicle. Beginning with the five forms of repentance as a preparatory practice, and taking the single true reality as the ultimate goal—these five forms of repentance directly oppose worldly habits, and the two contemplations directly oppose false thoughts and attachments. The five forms of repentance are: 1) Repentance and confession, cutting off its continuity forever, eliminating karmic obstructions. 2) Requesting the teaching of Dharma, eliminating demonic obstructions. 3) Rejoicing in merit, eliminating the obstruction of jealousy. 4) Skillful dedication, eliminating the obstruction of attachment. 5) Making firm vows, eliminating the obstruction of regression and forgetfulness. The contemplation of the mind-only nature of consciousness first recognizes that external objects are originally empty, merely manifestations of the mind. Then it realizes that the inner mind is itself illusion-like, with no true reality. The contemplation of true suchness deeply understands that both objects and mind are ultimately the Dharma-nature alone. The Dharma-nature neither arises nor ceases, so all phenomena are inherently non-arising and non-ceasing. Just as countless bubbles and waves are all watery in nature, and countless vessels and forms are all golden in nature. The five forms of repentance destroy the beginningless obstruction of phenomena; the two contemplations destroy the beginningless obstruction of principle. When both obstructions are purified, one accomplishes the true and responsive bodies, and perfectly arouses the three pure sets of precepts in a single thought. The appearance of purity in the three wheels then serves as a visible proof, showing that the Sangha treasure of the abiding Dharma, though interrupted, can still be continued. This matches what Mencius said: "A heroic man can rise even without a King Wen; one who knows it by hearing it is no different from one who knows it by seeing it." Alas! I can understand the great meaning of the \*Divination Sutra\*, establish repentance rituals based on it, yet I have not attained the divination wheels myself. Who would believe me? This is genuinely a case of knowing the medicine but not taking it; the fault lies not with the medicine. The excellent prescriptions and effective medicines are clearly set forth. Kshitigarbha Bodhisattva will never deceive me. I already know the fault of not taking them, and I vow to take them. My Dharma friend Shi Cong has already grasped my mind. He also plans to enter a closed retreat to seek purity. Let us each strive diligently, practice day and night, observe the contraindications of the medicine carefully, and avoid the wind and cold. One day, when we inherit the true lineage of Vairochana, the rocks of Lingfeng will nod in agreement with the first peak of Vulture Peak.