---
title: "靈峰蕅益大師宗論 · 悲華經序"
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/cmgn46k3s0ooyk104j6okkwac"
---

### 悲華經序

> Preface to the Compassionate Flower Sutra

大悲釋尊，能為難事，較十方三世佛，遍稱勇猛，而《悲華》一經，敘述尤詳。此經亦名《大乘大悲芬陀利經》，謂攝取淨土菩薩如餘華，唯大悲苦行菩薩如芬陀利華也。然釋尊成佛，剎海微塵數劫，為眾生故，於恆沙劫前，示作寶海大臣。其長子成佛，名寶藏，既勸輪王千子，及諸小王，供佛發心，各取淨土，後獨發悲誓，願取穢土。嗚呼！我輩垢重障深，久為十方佛所擯棄，聚此五濁世閒，自非釋尊徹底大悲，何由得聞出世法要？當知今日四眾弟子，無非昔日飲大悲血，食大悲肉，受用大悲頭目髓腦，及餘身分者也。釋尊捨無量血肉身分，令我輩成菩提種，我輩猶復不思報恩，尚可為人乎？經云「菩薩有四法懈怠：一願取淨世界，二願於淨眾作佛事，三願成佛不說聲聞辟支法，四願成佛壽命無量。有四種精進：一願取不淨世界，二不淨人中作佛事，三成佛說三乘法，四成佛得中壽。」此經宗要，概不出此。然懈怠菩薩，如恆河沙，而精進菩薩，迄今不滿十人。故釋尊雖自取穢土，仍勸穢土眾生，求生極樂，苦口叮嚀，不一而足。吾輩信大悲語，即同大悲心，生極樂已，方可速入不淨世界。於不淨人中，說種種法，數示生滅，為第一精進菩薩。吳興唐宜之，甫讀是經，不禁感泣；山東耿闇然，適聞是經，便誓流通。此皆釋尊真實眷屬，一切人中芬陀利華也。此經久行世閒，五濁不難度盡，深心隨喜，為之序。

> The Greatly Compassionate World-Honored One is able to do what is difficult. Compared to all Buddhas of the ten directions and three times, He is universally acclaimed as the most courageous and vigorous. The \*Buddha’s Compassionate Vow Sutra\* describes this in particular detail. This sutra is also named the \*Mahayana Great Compassionate Padma Sutra\*, meaning that Bodhisattvas who take rebirth in Pure Lands are like ordinary lotus flowers, while only Bodhisattvas who practice great compassion and endure hardships are like the Padma (red lotus) flower. However, since the World-Honored One attained Buddhahood eons ago, countless as the dust particles in an ocean of worlds, for the sake of sentient beings, He manifested as the minister Jewel Ocean in a kalpa as numerous as the sands of the Ganges River. His eldest son became a Buddha named Jewel Treasury. The minister encouraged the king’s thousand sons and the various lesser kings to make offerings to the Buddha and generate the aspiration for enlightenment, each choosing their own Pure Land. Only later did the minister himself make a compassionate vow, choosing to take birth in an impure land. Alas! We are heavily burdened with defilements and karmic obstacles, long abandoned by the Buddhas of the ten directions. Gathered here in this world of the Five Turbidities, if it were not for the World-Honored One’s ultimate great compassion, how could we ever hear the essential Dharma of transcendence? Know that all the fourfold disciples today are no different from those who once drank His compassion’s blood, ate His compassion’s flesh, and used His compassion’s head, eyes, brain, marrow, and other bodily parts. The World-Honored One sacrificed countless physical forms so that we might plant the seeds of enlightenment. If we still do not think of repaying such kindness, can we truly be called human beings? The sutra says: “Bodhisattvas have four types of laziness: first, wishing to take birth in a pure world; second, wishing to perform Buddha work in a pure assembly; third, wishing to attain Buddhahood without teaching the Dharma of Voice-Hearers and Pratyekabuddhas; fourth, wishing to attain Buddhahood with an infinite lifespan. Bodhisattvas have four types of diligence: first, wishing to take birth in an impure world; second, performing Buddha work among impure beings; third, teaching the three vehicles upon attaining Buddhahood; fourth, attaining Buddhahood with a moderate lifespan.” The essential points of this sutra are generally contained within these. Yet the lazy Bodhisattvas are as numerous as the sands of the Ganges, while until now, diligent Bodhisattvas number less than ten. Therefore, although the World-Honored One Himself chose an impure land, He still urges sentient beings in impure lands to seek rebirth in Ultimate Bliss (Sukhavati). He repeatedly and earnestly exhorts them, time and again. If we believe in the Great Compassionate One’s words, we share the same Great Compassionate mind. Once reborn in the Pure Land of Ultimate Bliss, we can swiftly enter impure worlds. Among impure beings, we can teach various Dharmas, repeatedly manifesting birth and death. This makes us practitioners of the \*first type\* of diligence, a foremost diligent Bodhisattva. Tang Yizhi of Wuxing, upon first reading this sutra, could not help weeping with emotion; Geng Angran of Shandong, upon hearing of this sutra, immediately vowed to circulate it widely. Such persons are the World-Honored One’s true family and the Padma (red lotus) flowers among all people. As this sutra long circulates in the world, it will not be difficult to transcend the Five Turbidities completely. With deep faith and rejoicing, I write this preface.