---
title: "靈峰蕅益大師宗論 · 贈劉今度序"
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/cmgn46k3s0op3k104dj7e4m1f"
---

### 贈劉今度序

> Preface for Liu Jindu

孔子曰：「聖人吾不得見，見君子斯可矣。」又曰：「君子哉，蘧伯玉，邦有道則仕，無道則可卷而懷之。」伯玉當衛靈之世，烏睹有道則仕者？然寡過未能，述於使者，冥不改節，信於南子，伯玉之為人，千載下居然可見也。秣陵劉今度，殆吾世伯玉哉！居士少以文學馳名，魏國，四子咸師事之，儻志青紫，如拾芥也，淡然恬退，以道自樂。歲丁巳，見無異禪師，即畢志歸依，取法名曰道澂。癸未，予應普德請，復與同志秉受八關齋法，今復年三長齋，且永事蔬食矣。然蔬食稱道人者，世亦不少，吾何獨以居士為君子哉？君子非有意異人，人自弗能同也。處困而亨，敦仁尚禮，貧能施，為善無倦，護持正法，不露圭角，是非賢否了了而不形諸口，功成不居，恂恂若木訥，而為人謀必忠，與人交始終若一，視橫逆境，似飄瓦虛舟，雖曰未悟，吾必謂之幾於道矣。何俟拈拂豎指，著語頌古，而後稱宗；摘句尋章，分科釋義，而後稱教也邪？為高必因丘陵，為下必因川澤，居士充君子之基，優入聖域，夫何難？此予所佩之深，而望之切者，書此為贈。

> Confucius said, "I cannot meet a sage; if I could meet a true gentleman, that would suffice." He also said, "A true gentleman indeed is Qu Boyu! When the state follows the Way, he serves in office; when the Way is lost, he can roll up his virtue and keep it hidden." Yet, living in the time of Duke Ling of Wei, when did Boyu ever see a state that followed the Way and still serve? He said he had not yet fully overcome his faults, conveyed this truth to an envoy, and remained unwavering in his integrity to the point of being trusted by Lady Nanzi. Boyu's character can still be seen clearly even after a thousand years. Now, Liu Jindu of Moling seems to be the Qu Boyu of our time. As a layman, he was known from youth for his literary brilliance in the state of Wei, where four disciples all studied under him. He could have attained high office as easily as picking up grass, yet he remained calm, detached, and content with the Way. In 1617, he met the Chan master Wuyi and devoted his life to taking refuge, receiving the Dharma name "Daocheng." In 1643, when I accepted the invitation from Pude, he again joined his fellow practitioners in receiving the Eight Precepts. He now observes the three long-term fast days each year and has taken up a permanent vegetarian diet. But there are many others in the world who eat vegetarian and call themselves practitioners of the Way—why do I single out this layman as a true gentleman? A true gentleman does not intentionally set himself apart; it is simply that others cannot be like him. He thrives in adversity, honors benevolence and propriety, gives even when poor, does good without tiring, upholds the true Dharma without showing his sharp edges. He clearly distinguishes right from wrong and good from bad but never voices it. He accomplishes deeds without claiming credit, appears humble and even dull, yet is utterly trustworthy in his dealings with others, consistent from beginning to end. He regards obstacles and adversity as nothing more than floating tiles or empty boats. Though he may not have attained full awakening, I must say he is close to the Way. Why wait for someone to raise a whisk or point a finger, add commentary or recite ancient verses, before calling it Chan? Or wait for someone to pick phrases, analyze texts, and explain meanings before calling it teachings? To reach heights, one must rely on hills; to go low, one must follow rivers and marshes. If this layman builds on the foundation of a gentleman, what difficulty is there in entering the realm of sages? This is why I deeply admire him, why my hopes for him are so earnest, and why I write this to present to him.