---
title: "靈峰蕅益大師宗論 · 重刻成唯識論自考錄序"
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/cmgn46k3s0ootk104sf3xfsqh"
---

### 重刻成唯識論自考錄序

> Preface to the Re-engraved Record of a Personal Study of the Cheng Weishi Lun

三界唯心，萬法唯識，此性相二宗，所由立也。說者謂一心真如，故號性宗，八識生滅，故稱相宗。獨不曰心有真心妄心，識有真識妄識乎？馬鳴依一心造《起信論》，立真如、生滅二門，生滅何嘗離真心別有體也。天親依八識造三十頌，明真如即識實性，與一切法不一不異，真如何嘗離妄識別有相也。龍樹《中論》，指因緣生法，即空假中，是生滅外無真如。《楞伽》云「心意識八種，俗故，相有別，真故，相無別。」相所相無故，是真如生滅非一異。而護法菩薩，於《識論》中最出手眼，直云：「為遣妄執心心所外實有境故，說唯有識，若執唯識真實有者，如執外境，亦是法執。」噫，苟得此意，何至分河飲水哉？嘗論之。性隨相轉，何性不相，設不遍達諸相無量差別，安知妙性具足如斯染淨功能。相本性融，何相不性，設不深知一性圓頓滿足，安知諸相無非事事無礙法界。故台宗劇談實相，必約百界千如。夫五位百法，獨非百界千如之性相邪？百界千如，無非實相，五位百法，獨非實相邪？若不分別五位百法，真俗假實，種現差別種種不同，則所云點如明相，迤邐不同，一假一切假者，不幾儱侗邪？護法剋論心心所法，各具四分。夫相分各各不同，可也，見分可一向不同邪？即見分各各不同可也，自證分、證自證分可一向不同邪？若使一向不同，則心王八，心所五十一，將一人果有五十九自證、證自證分，抗然角立，互不相知，不幾割裂紛糅邪？然使心王心所惟同一自證、證自證分，又安得云心心所法各皆四分所成，不幾墮用別體同之執邪？更就相分論之，且如拈一莖華，此華本質，如來大圓鏡智之相分也。佛眼所見華，成所作智之相分也。佛智所知華，妙觀察智之相分也。此三為一為異？若定異，何處別有三華？若定一，佛眼不視時，但滅成所作智相分，餘二仍在；佛智不緣時，但滅妙觀察智相分，本質仍在。又眼見華時，有眼識相分，聞華香，嘗華味，覺華觸，各有鼻舌身識相分。佛一人既爾，迦葉復有三華四微，百萬人天各各皆有三華四微。如是無量三華四微，同在一處，似如一鏡，不雜不亂，無二無別。於百萬人天中，隨拈一人相分時，必攝一切諸人相分。於眼等識中，隨拈一識相分時，必攝餘諸識相分。重重無盡，無盡重重，是可思議邪？不可思議邪？一華既爾，物物皆然，色塵既爾，六塵皆然。相分有質尚爾，見分寧獨不然？見分通三量，尚爾，自證、證自證分唯現量，豈反不然？後世弘相宗者，何為自設藩域，曾弗一深思也。是故習性不習相，未有不瞞盰者；習相不習性，未有不膠滯者。唯南嶽思大禪師《大乘止觀》一書，出《識論》未來前，具闡性相幽祕，蓋深證無師智耳。厥後欲明心要，須藉文言，當知《成唯識論》，大裨性學。惜慈恩沒，疏復失傳，僅散現《大鈔》、《宗鏡》諸書，及《開蒙》二卷，稍存線索。國初以來，竟成絕學。萬歷初年，紫柏大師接寂音之道，盛讚此宗，爰有《俗詮》、《證義》、《集解》諸書。而紹法師音義為長，音義未全，故不流通。基法主續補成疏，亦頗簡要。惠法主謂疏多訛，復出此《自考錄》。予謂此宗，至方而至圓，至賾而不亂，至深細而非幻罔，至詳明而有綱要。設非妙悟，莫窮底裏，諸家著述，固未立極，亦各擅所長。苟因是而求之，深造自得，觸著性相源頭，不離只今現前一念，則知三乘十二分教，皆吾心識註腳，與馬鳴、天親，同一鼻孔出氣，何俟予言，而知深淺得失也。

> The Three Realms are created by the mind, and the myriad phenomena are cognition-only. This is the foundation upon which the two schools of Essence and Characteristics are established. Some say that the One Mind is Suchness, hence called the Essence School; the Eight Consciousnesses arise and cease, hence called the Characteristics School. But they fail to consider: does not the mind have both a true mind and a false mind? Does not cognition have both true cognition and false cognition? Asvaghosa, based on the One Mind, composed the \*Awakening of Faith\*, establishing the gates of Suchness and Arising-and-Ceasing. How could Arising-and-Ceasing ever be separate from Suchness and have its own essence? Vasubandhu, based on the Eight Consciousnesses, composed the \*Thirty Verses\*, clarifying that Suchness is the true nature of consciousness, neither identical nor different from all phenomena. How could Suchness ever be separate from false consciousness and have its own characteristics? Nagarjuna's \*Middle Treatise\* points out that phenomena arising from causes and conditions are simultaneously empty, conventional, and middle—meaning there is no Suchness apart from Arising-and-Ceasing. The \*Lankavatara Sutra\* says, "The eight kinds of mind, consciousness, and mentation are, from the worldly perspective, distinct in characteristics; from the ultimate perspective, their characteristics are undifferentiated." Because the characteristic and what is characterized are non-existent, Suchness and Arising-and-Ceasing are neither one nor different. Dharmapala, in his \*Treatise on Consciousness-Only\*, offers the most incisive insight, directly stating: "To refute attachment to the mistaken view that there are truly existing objects outside the mind and mental factors, it is said that consciousness alone exists. But if one then clings to consciousness-only as truly existent, that is like clinging to an external object, and it is also a dharma-attachment." Ah! If one grasps this meaning, why would there be division into separate rivers of drinking? Consider this: Essence follows Characteristics in transformation. What essence is not also characteristic? If one does not thoroughly understand the boundless differences among all characteristics, how can one know that the wondrous essence is fully endowed with such capacities for both purity and defilement? Characteristics are inherently integrated with essence. What characteristic is not also essence? If one does not deeply realize that the one essence is perfectly and suddenly complete, how can one know that all characteristics are nothing but the unhindered dharma-realm where each thing encompasses all? Thus, the Tiantai School's profound discussion of True Reality necessarily involves the "Hundred Realms and Thousand Suchnesses." Are the "Five Positions and Hundred Dharmas" not the essence and characteristics of those Hundred Realms and Thousand Suchnesses? Are the Hundred Realms and Thousand Suchnesses not True Reality? And are the Five Positions and Hundred Dharmas not also True Reality? If one does not differentiate the Five Positions and Hundred Dharmas in terms of true and conventional, real and provisional, and the various distinctions between seeds and manifestations, then what is meant by "pointing to the Suchness characteristic, gradually unfolding differently, one provisional all provisional" would become vague and muddled. Dharmapala definitively argues that each mind and mental factor has its own four divisions. It is acceptable for the objective images (\*nimitta\*) to be different from each other. But can the perceiving subject (\*darshana\*) always be different? Even if the perceiving subjects can differ, can the self-verification (\*svasamvitti\*) and the verification of self-verification (\*svasamvitti-samvitti\*) always be different? If they were always different, then with eight primary minds and fifty-one mental factors, a single person would have fifty-nine self-verifications and verifications of self-verification, standing in opposition and mutually unknowing—would this not be a fragmentation and confusion? On the other hand, if the primary mind and mental factors shared only one self-verification and one verification of self-verification, how could one say that each mind and mental factor is constituted by four divisions? Would this not fall into the error of clinging to distinct functions with a single substance? Let us further discuss the objective image. For example, take a single flower. Its inherent substance is an objective image of the Tathagata's Great Perfect Mirror Wisdom. The flower seen by the Buddha's eye is an objective image of the Wisdom of Accomplishing Actions. The flower known by the Buddha's wisdom is an objective image of the Wisdom of Wonderful Observation. Are these three one or different? If they are definitely different, where are three separate flowers? If they are definitely one, then when the Buddha's eye does not see, only the objective image of the Wisdom of Accomplishing Actions ceases, while the other two remain. When the Buddha's wisdom does not engage, only the objective image of the Wisdom of Wonderful Observation ceases, while the substance remains. Furthermore, when the eye sees the flower, there is an objective image of eye-consciousness. When the nose smells its scent, the tongue tastes its flavor, and the body feels its touch, there are objective images of nose, tongue, and body consciousnesses. This is the case for one Buddha. For Kashyapa, there are also three objective images and four subtle elements. For millions of gods and humans, each has their own three objective images and four subtle elements. These countless triads and tetrads all exist in the same place, like a single mirror, unmixed, unchaotic, not two, not different. If, among millions of beings, we pick out one being's objective image, it necessarily encompasses all others' objective images. If, among eye and other consciousnesses, we pick out one consciousness's objective image, it necessarily encompasses all other consciousnesses' objective images. Thus, it is layered without end, an endless layering. Is this conceivable or inconceivable? If this is so for one flower, it is so for every thing. If this is so for the object of form, it is so for all six objects. If the objective image, which has a physical counterpart, is like this, how could the perceiving subject be otherwise? The perceiving subject operates across three modes of perception—how much more so the self-verification and verification of self-verification, which operate only in direct perception? Why, then, do later students of the Characteristics School set up their own barriers without ever thinking deeply? Therefore, those who study Essence without studying Characteristics inevitably become confused. Those who study Characteristics without studying Essence inevitably become rigid. Only the Great Master Nanyue Huisi's \*Scripture of Great Vehicle Cessation and Contemplation\*, written before the \*Treatise on Consciousness-Only\* appeared, fully elucidates the profound secrets of Essence and Characteristics, as he deeply realized the teacherless wisdom. Later, to understand the essential mind, one must rely on written texts. Know that the \*Demonstration of Consciousness-Only\* greatly aids the study of Essence. It is a pity that after Master Xuanzang passed away, his commentary was lost, and only scattered excerpts remain in works like the \*Great Commentary\* and the \*Mirror of the School\*, along with two volumes of \*Opening the Mind's Eye\*, preserving a thread. Since the early years of our dynasty (the Ming), it has become a lost tradition. In the early Wanli period, Master Zibo, continuing the lineage of Master Jiyin, greatly praised this school, producing works like \*Popular Explanation\*, \*Demonstration of Meaning\*, and \*Collected Explanations\*. Among these, Master Zhao's \*Sound and Meaning\* was the most substantial, but it was incomplete and thus not widely circulated. Master Ji supplemented and completed it into a commentary, which was concise and to the point. Master Hui, finding many errors in the commentary, produced this \*Self-Examination Record\*. I say this school is at once most square and most round, most vast yet not chaotic, most profound and subtle yet not illusory, most detailed and clear yet structured. Without wondrous realization, one cannot fathom its depths. The various masters' works, while not ultimate, each excelled in their own areas. If we seek through them, delving deeper until we achieve self-realization, we will touch the source of Essence and Characteristics, inseparable from the very present moment of a single thought. Then we will know that the entire Tripitaka of the Three Vehicles and Twelve Divisions are but annotations to my own mind and cognition, and that we breathe through the same nostrils as Asvaghosa and Vasubandhu. Why need I speak further? One will then know the depth and shallowness, the gains and losses for oneself.