---
title: "靈峰蕅益大師宗論 · 成唯識論遺音合響序"
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/cmgn46k3s0oozk104yyotgtyq"
---

### 成唯識論遺音合響序

> Preface to the Combined Echoes of the Treatise on the Perfection of Consciousness Only

至矣哉，《成唯識》之為教也，破遍計我法，情見頓空，顯依圓真俗，妙諦斯立，故以唯識二字命題，五觀已全彰矣。天親為頌，護法等為論，三十行不為少，一百卷不為多，實觀心要訣，大乘初門也。奘師糅成十卷，授基師，基疏失傳，遂成絕響。有紹覺承師，具無師智，聞而知之，述為《音義》八卷，一簣功虧，忽爾西邁。於是及門高士，各出手眼，如辨音基師之《疏》，靈源惠師之《自考錄》，亦既各竭精思，殫才力，然皆升堂有餘，入室未足，故使學斯宗者，無由詣極。惟新伊真師，紹師嫡胤，執侍最久，聞熏獨深，遂能繼志述事，博學詳說，依《開蒙》為指南，搜《宗鏡》、《大鈔》為證據，溯源於《瑜伽》、《顯揚》諸論，而成《遺音合響》，力陳五觀，詳示三支，蓋參訂二十餘年，稿三易矣。余壬午夏，獲染指先嘗，雖未卒業，即竊請於師曰：「梓成，願贅片言勸發。」今時逾五載，地隔千里，余亦恐大法之就湮也，勉述觀心法要。而新師刻且垂成，忽移柬以徵夙願，誼不容辭，不揣為序。後世學人，苟能因余之明白簡易以入門，然後觀師之集大成者以盡奧，欲不謂之金聲玉振，得乎？

> How sublime is the teaching of the \*Cheng Weishi Lurn\* (The Doctrine of Consciousness-Only). By breaking through false attachments to self and phenomena, it instantly clears away deluded views. Revealing dependent and perfected natures as both conventional and ultimate truths, it establishes the profound principle of reality. Thus, with “Consciousness-Only” as its core theme, it fully unfolds the five contemplations. Vasubandhu composed the verses, and Dharmapala and others wrote their commentaries. Thirty verses are not too few; one hundred volumes are not too many. This is truly the essential guide for contemplative practice, the first gateway to the Mahayana. Master Xuanzang compiled these into ten volumes and transmitted them to Master Kuiji, but Kuiji’s commentary was lost, and the lineage fell silent. Then Master Shengjue, who possessed wisdom beyond any teacher, heard this teaching and understood it intuitively. He composed the \*Yinyi\* (Sound and Meaning) in eight volumes. Yet just as he neared completion, he suddenly passed away. Afterward, his accomplished disciples each made their own contributions, such as Master Bian Yinqi’s commentary, or Master Lingyuan Hui’s \*Self-Examination Record\*, both showing exhaustive thought and effort. Still, while they could sufficiently “ascend the hall,” they fell short of “entering the inner chamber”—consequently, students of this tradition found no way to reach the ultimate depth. Only Master Xinyi Zhen, the true successor of Shengjue, served his master longest and received the deepest instructions. He thus succeeded in continuing his master’s work, studying extensively and explaining in detail. Using the \*Kaimeng\* (Opening to Beginners) as a guide, he searched the \*Zongjing Lu\* and \*Da Chao\* for evidence, traced back to sources like the \*Yogacara-bhumi\* and \*Shiyang Lun\*, and compiled the \*Yiyin Hexiao\* (The Echoing Sound). He vigorously explained the five contemplations and meticulously demonstrated the three-part inference. All this he revised over twenty years, rewriting his manuscript three times. In the summer of the \*renwu\* year, I was privileged to glimpse his work first. Though I hadn’t finished reading it, I already confided to the master: “Once it is printed, I would like to add a brief preface to encourage readers.” Now, over five years have passed, and we are separated by a thousand miles. Worried that the great teaching might fall into obscurity, I now humbly present this guide to contemplative practice. As Master Xin’s publication is nearing completion, he suddenly wrote to remind me of my old promise. My duty cannot be refused, so I take the liberty of writing this preface without hesitation. If later students can use my clear and simple explanation as an entrance, and then study the master’s comprehensive work to grasp its profound depths, who can deny that this is truly a complete and harmonious teaching, a full and perfect expression?