---
title: "靈峰蕅益大師宗論 · 江寧紀賬後序"
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/cmgn46k3s0opek10446akym5c"
---

### 江寧紀賬後序

> Postscript to the Jiangning Account Record

心性一耳，而危微異焉。異者，猶冰之與水也，溼性不可得而異也。惟異故，上智安富尊榮，下愚貧窮困苦。惟不可得異故，上智必以下愚為興慈運悲之地，下愚必藉上智為救苦免難之主。《華嚴》云「因於眾生，而起大悲，因於大悲，生菩提心，因菩提心，成等正覺。一切菩薩，若無眾生，必不能成無上菩提。」旨哉，其言之矣。辛卯春，長干浹旬霪雨，民不聊生，蓋自作之孽也。制臺馬公，及王危諸公，憫茲無告，設賑粥場一十餘所，凡經百日，共捐萬金之外，濟饑民七十餘萬。嗟乎！非仗此不可得異之性，何由使命將絕而仍續，身濱死而復生乎？且食粥頃，縱頑冥無不知口稱佛號，心感慈恩者。只此一餐，便結未來成佛勝緣，金剛種子決不可壞。非普門示現宰官，行菩薩道，奚能轉罪為福、轉災為祥，若此神速也。雖然，民未厭罪，天未厭亂，上挽天意，下拯愚民，惟有力大人是賴。予既深慶是舉，尤望恆有是舉，尤望莫不如是舉，則庶幾風雨順時，可永無用是舉矣。

> The mind-nature is one, yet it can appear as either "subtle awareness" or "dangerous impulse." This difference is like ice and water—their fundamental wetness cannot be different. Because it differs, the wise enjoy peace, wealth, and honor, while the foolish suffer poverty and hardship. Because it cannot differ, the wise must use the foolish as the ground for cultivating compassion and relief, and the foolish must rely on the wise as their refuge from suffering and disaster. The Avatamsaka Sutra says: "Because of sentient beings, great compassion arises. Because of great compassion, the bodhi mind is born. Because of the bodhi mind, perfect enlightenment is attained. If there were no sentient beings, no bodhisattva could ever achieve supreme enlightenment." Profound indeed are these words. In the spring of 1651, heavy rain in Chang’an lasted for ten days, leaving the people destitute—this was the karmic result of their own misdeeds. Governor Ma and other officials, along with Mr. Wang and Mr. Wei, took pity on those who had no one to turn to. They set up over ten porridge kitchens, which operated for a hundred days. Apart from personally donating over ten thousand silver pieces, they provided relief to more than seven hundred thousand starving people. How remarkable! Without relying on this unchanging intrinsic nature, how could those on the verge of death be revived, and those near death be brought back to life? Moreover, during that single meal of porridge, even the most stubborn and ignorant could not help but recite the Buddha’s name and feel grateful for the compassionate kindness. Just that one meal planted a profound cause for future enlightenment—a diamond seed that can never be destroyed. If these benefactors were not manifestations of Guanyin acting as officials to practice the bodhisattva path, how could they so swiftly turn suffering into blessing and calamity into fortune? However, as long as the people have not yet tired of wrongdoing, and heaven has not yet tired of chaos, it falls upon those with great power and virtue to appeal to heaven’s will above and save the foolish masses below. I deeply rejoice in this relief effort, but I hope even more that such efforts will continue—and that all such efforts will be carried out in this same spirit. Then perhaps the winds and rains will come in due season, and such measures will never be needed again.