---
title: "靈峰蕅益大師宗論 · 贈張興公序"
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/cmgn46k3s0op4k104ororhxd5"
---

### 贈張興公序

> Preface for Zhang Xinggong

《論語》開章，即明時習之學，而孔門稱好學者，不過顏子一人。學之道，固難言哉！老聃謂「為學日益，為道日損。」夫學與道，果可岐也，何以稱大學之道也？不遷怒，不貳過，損乎益乎，親民止至善，益乎損乎？風雷益，君子以見善則遷，有過則改。山澤損，君子以懲忿窒欲。懲忿窒欲，改過之大者也。過改則復於本善，名為遷善，非別有善可遷。故明損益不二者，可知為學為道之一致矣。世之言學者不然，習詞章，攻舉業，以取富貴也。摹字帖，精詩文，以成名士也。考古今，博典籍，以騖多聞也。究兵法，商政治，以立事功也。尚氣節，敦廉信，以明高潔也。談名理，闢釋老，以續儒燄也。看公案，著語錄，以附禪宗也。守丹田，調呼吸，以固形神也。嘻！天下國家可均也，爵祿可辭也，白刃可蹈也，聖賢仙祖亦可襲而似也，顧孔顏之學不存焉，故曰中庸不可能也。然中者，喜怒哀樂未發之謂，庸者，喜怒哀樂發皆中節之謂。發皆中節，則恆止恆一，不違於未發之中。不遷不貳，則戒慎恐懼，善復於止一之體。夫止一之體，聖凡平等，故為天下大本。而中節之和，必從戒慎恐懼乃克致之，是故孔子大聖人也，猶以德之不修，學不講，聞義不能徙，不善不能改為憂，豈故作謙辭，誠知心體本妙，學力未易窮盡耳。故曰「發憤忘食，樂以忘憂，不知老之將至，五十以學易，可以無大過。」天台師云：研真窮妄，名之為學；真窮妄盡，名為無學。嗟乎，無學非可浪階，則斯學寧有已時？逝者如斯之歎，孔子之言學也深矣。通乎晝夜之道，而知死生尚無二致，豈以老少異其心哉？予己巳見居士，知為志學之士。癸未應普德請，居士日來聽法，諮請尤多，然舉業未放下，學力蓋未專也。乙酉冬，予居祖堂。丙戌春，居士來晤，始專以斯學為務。今望六之年，更覺津津有味，欲罷不能。予於金陵緇素，求年彌高，志彌篤，不肯自封於一得者，居士一人而已。居士之好學，惟予喜之，而予之言學，亦惟居士能深信之。予安得人人如居士者，與之言學，近可忘靈峰之癖，遠可緩極樂之歸？乃如居士者，不可多得也，予是以念念思極樂，時時憶靈峰也。予與居士不隔者學脈，居士縱不能偕於靈峰泉石，必將同我極樂珍池也夫。

> The \*Analects\* opens by clarifying the practice of constantly learning, yet among Confucius’s disciples, only one—Yan Hui—was truly praised as a lover of learning. The path of learning is indeed difficult to describe! Laozi said, “In learning, one daily increases; in the Dao, one daily decreases.” If learning and the Dao were truly separate, why would the \*Great Learning\* speak of “the Dao of great learning”? Not transferring anger, not repeating errors—does this involve increase or decrease? Bringing renewal to the people and resting in the highest good—is this increase or decrease? The hexagram Wind and Thunder (\*Yi\*) represents increase: the noble person, seeing goodness, moves toward it, and having faults, corrects them. The hexagram Mountain and Lake (\*Sun\*) represents decrease: the noble person curbs anger and restrains desires. Curbing anger and restraining desires are the greatest aspects of correcting faults. When faults are corrected, one returns to original goodness—this is called “moving toward goodness,” not that there is some other goodness to move toward. Thus, understanding that increase and decrease are not two separate things reveals that learning and the Dao are one. Those who speak of learning today do so otherwise: they study ornate writing and exam skills to chase wealth and status; they copy calligraphy and refine poetry to gain fame as literati; they probe ancient and modern texts and amass vast knowledge to boast of erudition; they investigate military strategy and politics to establish worldly merit; they uphold integrity and clean conduct to proclaim loftiness and purity; they discuss logic and refute Buddhism and Daoism to reignite Confucian flame; they study \*gongan\* cases and compile recorded sayings to cling to the Chan school; they guard the \*dantian\* and regulate the breath to fortify body and spirit. Alas! Even if one could pacify the realm, refuse rank and salary, or tread on bare blades—even if one could imitate sages, worthies, and immortals—still the learning of Confucius and Yan Hui would not be found there. Hence the \*Doctrine of the Mean\* says, “Such equilibrium is rare.” Now, “centrality” refers to what exists before joy, anger, sorrow, and pleasure arise; “harmony” refers to those emotions manifesting in due measure. When they manifest in due measure, one abides constantly and is unified, never deviating from the central state before they arise. Not transferring anger, not repeating errors—this means being cautious and apprehensive, so that goodness returns to its abiding, unified essence. That abiding, unified essence is equal in sages and ordinary people—thus it is the great foundation of the world. But harmonious expression in due measure can only be attained through caution and apprehension. Therefore, even Confucius, the great sage, worried about not cultivating virtue, not discussing learning, not following when hearing what is right, and not correcting what is wrong. This was no false modesty; he truly understood that the mind’s essence is supremely subtle and that the power of learning is not easily exhausted. Hence he said, “In fervent pursuit, I forget to eat; in joy, I forget my worries—I do not notice old age approaching.” And at fifty, he studied the \*Book of Changes\* so he could be free from major errors. Master Tiantai said: “Investigating truth and exhausting delusion is called learning; when truth is fully realized and delusion exhausted, this is called no-learning.” Alas! No-learning cannot be reached casually; so when does learning ever come to an end? The lament that “it passes like this” shows how profound Confucius’s words on learning were! Understanding the way of day and night, one knows that life and death are not two different things—how could one’s mind change with age? When I met the layman in 1629, I recognized him as someone devoted to the pursuit of learning. In 1643, when I accepted the invitation from Pude Temple, the layman came daily to hear the Dharma and asked many questions, but his exam studies had not yet been set aside—his learning effort was not yet focused. In the winter of 1645, I was living at Zutang Monastery. In the spring of 1646, the layman came to visit me, and from then on he devoted himself entirely to this learning. Now, approaching his sixtieth year, he finds it ever more fascinating, unable to stop even if he wished. Among the monastics and laity in Jinling, the layman is the only one I know whose devotion only deepens with age, who refuses to be satisfied with partial attainment. The layman’s love of learning is something only I rejoice in, and only the layman can deeply believe in what I say about learning. How I wish everyone were like the layman—with them I could speak of learning, and in this life I might forget my fondness for Lingfeng, and in the future I might delay my return to the Pure Land! But such laymen are rare, and so I constantly think of the Pure Land and always remember Lingfeng. What connects us across distance is our shared lineage of learning. Even if the layman cannot always accompany me among the springs and stones of Lingfeng, surely we will meet in the jeweled ponds of the Land of Ultimate Bliss.