---
title: "靈峰蕅益大師宗論 · 重治毗尼事義集要自序"
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/cmgn46k3s0op9k104maejkz3a"
---

### 重治毗尼事義集要自序

> Preface to the Essential Collected Commentary on the Vinaya

予生於萬曆己亥五月初三日亥時，至壬戌五月七日，薙髮出家，是為二十四歲，次臘，受具戒於雲棲和尚像前，又次年，受菩薩戒於和尚塔前。二十七歲春，閱律一遍，錄出《事義要略》，僅百餘紙。次夏，第二閱律，錄成四冊。次冬，第三閱律，成六冊，計十八卷。三十二歲夏，為壽、昉、楫三友，細講一遍，添初後二集，共八冊。次年，金臺法主梓於皋亭之佛日寺。是冬在靈峰，僅講七卷，次夏方續完，聽者十餘人，惟徹因比丘能力行之。次夏，在金庭西小湖寺，徹講一遍，聽者九人，能留心者，惟徹因、自觀，及緣幻大德耳。次冬，在吳門幻住菴，又講一過，聽者五六人，惟自觀、僧聚二比丘能力行之。三十八歲，入九華，四十歲，入閩，四十四歲，至苕城，從此十三四年，無有問者。徹因、自觀、僧聚三人，又皆物故，毗尼之學真不啻滯貨矣。五十一歲冬，從金陵歸臥靈峰，次夏，乃有發心學律者十餘人，迫予重講。因念向所輯，雖諸長並採，猶未一一折衷。又《問辯》、《音義》二書，至今未梓，不若會入《集要》，而重治之，兼削一二繁蕪，以歸簡切，庶鈍根者，亦不致望洋也。

> I was born in the early hours of the third day of the fifth month in the year of the Earth Pig (1599, under the Wanli reign). On the seventh day of the fifth month in the year of the Water Dog (1622), at the age of twenty-four, I shaved my head and left home to become a monk. The following winter, I received full ordination before the image of Master Yunqi. The year after that, I received the Bodhisattva precepts before his stupa. In the spring of my twenty-seventh year, I read through the monastic rules (Vinaya) once and compiled a brief summary called \*Summary of Key Matters and Principles\*, which was only about a hundred pages long. The following summer, I read the Vinaya a second time and recorded it in four volumes. That winter, I read it a third time, producing six volumes totaling eighteen fascicles. In the summer of my thirty-second year, I gave a detailed explanation of the Vinaya for three friends—Shou, Fang, and Ji. With the addition of an introductory and concluding collection, the work grew to eight volumes. The following year, Abbot Jintai had it printed at the Buddha-Sun Temple in Gaoting. That winter, at Lingfeng, I only managed to lecture seven fascicles; I completed the rest the following summer. The audience numbered about ten, but only Bhikshu Cheyin was able to practice it diligently. The next summer, at West Small Lake Temple in Jinting, I gave another complete lecture. There were nine listeners, but only Cheyin, Ziguan, and the venerable Yuanhuan truly absorbed it. That winter, at the Illusory Abode in Wumen, I lectured on it once more. Of the five or six listeners, only Bhikshus Ziguan and Sengju were able to put it into practice. At thirty-eight, I entered the Jiuhua Mountains. At forty, I traveled to Fujian. At forty-four, I arrived at Tiaocheng. For the next thirteen or fourteen years, no one asked about these teachings. Cheyin, Ziguan, and Sengju all passed away. The study of the Vinaya had truly become like unsold goods gathering dust. In the winter of my fifty-first year, I returned from Jinling to rest at Lingfeng. The following summer, more than ten people became inspired to study the Vinaya and urged me to lecture again. I reflected that my earlier compilation, though it gathered many sources, had not yet reconciled all the differing views. Moreover, the two works \*Questions and Discussions\* and \*Pronunciation and Meaning\* had not yet been printed. I decided it would be better to merge them into the \*Essential Collection\* and revise it thoroughly, cutting out some redundant and unclear passages to make it concise and direct. This way, even those of duller faculties would not feel overwhelmed or lose their way.