---
title: "靈峰蕅益大師宗論 · 孟景沂重刻醫貫序"
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/cmgn46k3s0op0k1048g9jgp8t"
---

### 孟景沂重刻醫貫序

> Meng Jingyi's Reprint of the Medical Key

大醫王有言曰：一切凡夫，妄認四大為自身相，六塵緣影為自心相，故有生老病苦。夫妄認四大為身，四大本非身明矣。妄認緣影為心，緣影亦非心明矣。緣影尚不名心，況肉團乎。然《大佛頂》云「汝身汝心，皆是妙明真精妙心中所現物。」則四大緣影，何莫非心之相分也哉？周濂溪曰：「無極而太極。」又曰：「太極本無極。」太極者，心為萬法本原之謂。無極者，覓心了不可得之謂耳。惟心不可得，四大緣影亦不可得，四大緣影不可得，病亦不可得，至病不可得，殆無所用其醫矣。降此有心則有身，有身則有病，有病必賴醫藥，故佛制四事供養，醫藥居一。又以無醫藥，及服非藥者，為九橫中第一橫。甚矣，醫之有關身心性命也。顧人之受病也，不由身外四大，由身內四大，不由心內有形四大，由身內無形之四大，又不由無形四大，而由非有形非無形之心。心也者，覓之了不可得而非無，具造天地萬物而非有者也。非靜非動，能動能靜。一念動，為無形之風，大為天，天者，積動所成也，象為乾。一念靜，為無形之金，名地大，地者，積靜所成也，象為坤。乾坤立，動摩於靜，為無形之火。火者，天之用，而水之根也，象為離，在天為日，火蒸於金，為無形之水。水者，地之用，而火之配也，象為坎，在天為月。無形水火相遘，有形水火斯立，水火立而五行備，於是有心、肝、脾、肺、腎，名為五官，與五星、五嶽列為三才，皆妄心所現之相分也。是故治於有形，不若治於無形，治無形，不若治於動靜之原，此出世大醫王之至論。然調理無形四大，為拔苦與樂之增上外緣，良以後天成質，不可復調，故必調無形水火，以順天地之用，以扶五行之本。此趙養葵《醫貫》一書，為得其樞要，馴致之，耆婆可階，進求之，藥王圓通可證，申而極之，能仁之大醫王，亦可成矣。景沂孟居士，得《醫貫》聞知之傳，悟人致病，皆本勞心，獨以扶植無形水火為要務，不似庸流逐末迷本。余多病，名醫鮮應手愈者，獨景沂，每投一劑，隨即霍然，又復篤信佛理，好道而進乎技，更較梓是書，嘉惠後學，其益天下後世多矣，特此以助其傳。

> The Great King of Physicians said: "All ordinary people mistakenly regard the four elements as their own body, and the conditioned shadows of the six sense objects as their own mind—thus arise birth, aging, sickness, and suffering." If we mistakenly believe the four elements are the self, it is clear they are not. If we mistakenly believe conditioned shadows are mind, it is clear they are not either. Conditioned shadows cannot even be called mind—how much less the physical heart? Yet the \*Shurangama Sutra\* says, "Your body and mind are both manifestations of the wondrous, bright, true essence of the sublime mind." So the four elements and conditioned shadows—which of them is not a phenomenal aspect of mind? Zhou Lianxi said: "The Ultimate of Non-being is the Supreme Ultimate." And also: "The Supreme Ultimate is originally the Ultimate of Non-being." The "Supreme Ultimate" means that mind is the origin of all phenomena. The "Ultimate of Non-being" means that mind, when sought after, cannot be obtained at all. Because mind cannot be apprehended, the four elements and conditioned shadows also cannot be apprehended. Since they cannot be apprehended, sickness too cannot be apprehended. When sickness itself cannot be grasped, there is almost no need for medicine. Below that level, if there is mind, there is body. If there is body, there is sickness. If there is sickness, medicine is necessary. Thus, the Buddha prescribed the four kinds of offerings, with medicine as one. He also stated that lacking medicine or taking the wrong remedy is the first of the nine kinds of untimely death. How profound is the connection between medicine and the nature of body, mind, and life! Now, people contract illness not from the four elements outside the body, but from the four elements within it. Not from the visible, physical four elements within the body, but from the invisible four elements within it. And ultimately, not even from the invisible four elements alone, but from the mind—which is neither visible nor invisible. Mind: when sought, it cannot be found, yet it is not nothing. It creates and encompasses heaven and earth, the myriad things, yet it is not something. It is neither still nor moving, yet capable of both stillness and movement. One thought stirs—this is the invisible element of wind, which broadly forms heaven. Heaven is what accumulates when movement condenses; its symbol is \*qian\* (Heaven). One thought settles—this is the invisible element of metal, called the earth element. Earth is what accumulates when stillness settles; its symbol is \*kun\* (Earth). With heaven and earth established, movement rubs against stillness, giving rise to the invisible element of fire. Fire is the function of heaven and the root of water; its symbol is \*li\* (Fire), appearing in the sky as the sun. Fire steams the metal element, producing the invisible element of water. Water is the function of earth and the complement of fire; its symbol is \*kan\* (Water), appearing in the sky as the moon. When invisible water and fire interact, visible water and fire are established. Once water and fire are established, the five elements are complete. Thus arise the heart, liver, spleen, lungs, and kidneys—known as the five organs—which together with the five planets and five mountains form the "three powers" (heaven, earth, and humans). All are merely phenomenal appearances of the deluded mind. Therefore, treating illness at the visible level is not as good as treating it at the invisible level. Treating it at the invisible level is not as good as treating it at the source of movement and stillness. This is the supreme teaching of the Great King of Physicians who has transcended the world. Yet regulating the invisible four elements is a supportive external condition for relieving suffering and giving joy. This is because the post-natal physical body, once formed, cannot be re-adjusted. So we must regulate invisible water and fire to align with the functions of heaven and earth and to support the root of the five elements. This is why Zhao Yangkui's book \*Guan Tong Yi\* (The Penetrating Essence of Medicine) grasps the fundamental pivot. If one follows it tenderly, one can reach the level of Jivaka, the legendary physician. If one progresses further, one can attain the perfect penetration of the Medicine King Bodhisattva. And if one extends it to its ultimate, one can become the compassionate great King of Physicians itself—the Buddha. The lay practitioner Meng Jingyi received this profound transmission of \*Guan Tong Yi\*. He realized that human illness fundamentally arises from the activity of the mind. He made it his essential task to nurture the invisible water and fire, unlike ordinary practitioners who chase symptoms and lose the root. I myself am often ill, and renowned doctors rarely heal me quickly. But Jingyi alone—every time he prescribes a single dose, I am immediately restored. Moreover, he deeply believes in Buddhist principles, loves the Way, and has surpassed mere technique. Now he is carving this book into woodblocks for printing, to benefit later learners. His contribution to the world and to future generations is immense. I write this to help spread his work.