---
title: "靈峰蕅益大師宗論 · 刻重訂諸經日誦自序"
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/cmgn46k3s0ooxk104y4bugiqt"
---

### 刻重訂諸經日誦自序

> Preface to the Revised Daily Recitation of Sutras

佛世比丘，或習禪坐，或行頭陀，或事梵唄，或專說法，趨涅槃道，初無定轍，然皆遵佛明誨，未有妄率己意者也。法流東土，始亦如是。自馬祖建叢林，百丈立清規，世相沿襲，遂各出私見，妄增條章。如藏中《百丈清規》一書，及流通《諸經日誦》三冊，杜撰穿鑿，不一而足。寧惟罔知正修行路，秖早晚課誦一事，參差失款，惟事唱讚鼓鈸，大可歎矣。雲棲和尚，較刻定本，古杭諸處，多分遵行，而留都積弊，分毫未革。邇與幽棲學侶，力正其訛，重謀付梓，再刪繁蕪，獨存切要，并於律藏，取警策身心，有益初學者，略補一二，以公同志。願高明者，守禪觀之清雅，庶可隨文入證，莫羨瑜伽音響也。

> During the Buddha's time, monks practiced meditation, engaged in ascetic practices, performed chanting, or dedicated themselves to teaching the Dharma—all paths leading to nirvana, with no fixed method. Yet all followed the Buddha's clear instructions, never presuming to follow their own ideas. When the Dharma spread eastward to China, it began the same way. But since Master Mazu established the monastic community and Master Baizhang set down the monastic code, later generations, through constant adaptation, each added their own personal views and arbitrarily increased the regulations. For example, the \*Baizhang Monastic Code\* in the canon, and the three volumes of \*Daily Chanting Sutras\* circulated widely, are filled with fabricated and forced interpretations. These errors go beyond simply showing ignorance of the true path of practice; even the single matter of morning and evening chanting has become irregular and improper, focusing only on singing praises and beating drums and cymbals—a truly lamentable situation. The Venerable Master Yunqi established a corrected, definitive version, which many monasteries in the old region of Hangzhou follow. But in our capital, the long-standing abuses have not changed at all. Recently, together with fellow practitioners at Youqi Hermitage, I have worked hard to correct these errors and plan to reprint a corrected edition. We have removed all the extraneous and unreliable content, preserving only the essentials. Additionally, drawing from the monastic codes, we have selected passages that awaken the mind and body and are beneficial for beginners, supplementing the text slightly. I present this to share with like-minded practitioners. I hope that those of discerning wisdom will uphold the purity and elegance of Chan meditation and study, so that they may enter realization by following the text, rather than craving the showy sounds of Yoga chanting.