---
title: "靈峰蕅益大師宗論 · 閱藏知津自序"
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/cmgn46k3s0opok104bqj6xaz5"
---

### 閱藏知津自序

> Preface to A Guide to the Buddhist Canon

心外無法，祖師所以示即法之心；法外無心，大士所以闡即心之法。並傳佛命，覺彼迷情，斷未有欲弘佛語，而可不知深究佛心；亦未有既悟佛心，而仍不能妙達佛語者也。今之文字阿師、拍盲禪侶，竟何如哉？嗚呼！吾不忍言之矣。昔世尊示涅槃，初祖大迦葉白眾云：「如來舍利，非我等事，我等宜先結集三藏，勿令佛法速滅。」嗟嗟！儻三藏果不足傳佛心，初祖何以結集為急務邪？竊謂禪宗有三藏，猶奕秋之有棋子也，三藏須禪宗，猶棋子之須活眼也。均一棋子也，善奕者著著皆活，不善奕者著著皆死。均此三藏也，知佛心者，言言皆了義，不知佛意者，字字皆瘡疣。然為懲隨語生見，遂欲全棄佛語，又何異因噎廢飯哉。夫三藏不可棄，猶飲食之不可廢也。不調飲食，則病患必生，不閑三藏，則智眼必昧。顧歷朝所刻藏乘，或隨年次編入，或約重單分類，大小混雜，先後失準，致展閱者，茫然不知緩急可否。故諸剎所供大藏，不過僅存名句文身，封緘保護而已，無由令閱者，達其旨歸、辨其權實，佛祖慧命，真不啻九鼎一絲之懼。唯宋有王古居士，創作《法寶標目》，明有蘊空沙門，嗣作《彙目義門》，並稱良苦。然《標目》僅順宋藏次第，略指端倪，固未盡美；《義門》創依五時教味，粗陳梗概，亦未盡善。旭年三十，發心閱藏，次年晤壁如鎬兄於博山，諄諄以義類詮次為囑。於是每展藏時，隨閱隨錄，凡歷龍居、九華、霞漳、溫陵、幽棲、石城、長水、靈峰八地，歷年二十七祀，始獲成槁，終不敢剖判虛空，但藉此稍辨方位，俾未閱者，知先後所宜，已閱者，達權實所攝；義持者，可即約以識廣，文持者，可會廣以歸約。若權若實，不出一心，若廣若約，咸通一相，名為《閱藏知津》云。

> The mind is not separate from phenomena; thus the Patriarchs revealed the mind that is indeed phenomena. Phenomena are not apart from the mind; thus the Great Beings expounded the phenomena that are indeed the mind. Both transmitted the Buddha’s intent, awakening those lost in confusion. Never can one wish to propagate the Buddha’s words without deeply investigating the Buddha’s mind; nor can one who has awakened to the Buddha’s mind still fail to skillfully comprehend the Buddha’s words. Nowadays, what are those text-obsessed teachers and blind meditators like? Alas! I cannot bear to speak of it. In the past, the World-Honored One entered Parinirvāṇa. The First Patriarch Mahākāśyapa declared to the assembly: “The Buddha’s relics are not our concern; we should first compile the Tripiṭaka so that the Dharma does not soon vanish.” Oh! If the Tripiṭaka could not truly transmit the Buddha’s mind, why would the First Patriarch have made its compilation such an urgent task? I venture to say that the Chan School possesses the Tripiṭaka, just as the player Yiqiu possessed his chess pieces. The Tripiṭaka needs the Chan School, just as chess pieces need viable moves. All are the same chess pieces; with a skilled player, every move brings life; with an unskilled one, every move brings death. So too with the Tripiṭaka: one who knows the Buddha’s mind will find every word definitive; one who does not will see every word as a sore. Yet, to punish the arising of views based on words, some wish to discard all the Buddha’s words entirely—how is this different from refusing to eat for fear of choking? The Tripiṭaka cannot be discarded, just as food and drink cannot be abandoned. When food and drink are not properly regulated, illness inevitably arises; when the Tripiṭaka is not fully understood, wisdom’s eye must grow dim. However, the canons printed through the ages were often compiled in chronological order, or classified by single or multiple texts, mixing large and small, losing correct sequence. This leaves readers bewildered, unable to tell what is urgent and what is not. Thus, the great canons stored in monasteries remain mere words, phrases, and texts—sealed and protected, but not enabling readers to grasp their intent or distinguish provisional from ultimate teachings. The life of the Buddhas and Patriarchs truly hangs by a thread, like a nine-ton cauldron suspended from a single strand of silk. In the Song Dynasty, Layman Wang Gu first created the \*Dharma-Jewel Catalog\*; in the Ming Dynasty, the Śramaṇa Yunkong composed the \*General Catalog of Meaning-Divisions\*. Both were diligent works, but the \*Catalog\* followed only the order of the Song canon, giving mere glimpses, not fully refined; the \*General Catalog\* innovatively arranged teachings by the five periods of the Buddha’s ministry, outlining their gist, yet not fully perfected. At age thirty, I resolved to read the canon. The next year, I met my dharma-brother Bìrú Gǎo at Boshan, who earnestly urged me to compile material by meaning and category. From then on, every time I opened the canon, I recorded as I read. This work spanned eight places—Longju, Jiuhua, Xiazhang, Wenling, Youqi, Shicheng, Changshui, and Lingfeng—over twenty-seven years, until I finally completed the manuscript. I have never dared to dissect the void itself, but only used this to mark a little direction, so that those who have not yet read the canon may know what order to follow, those who have read it may discern what is provisional and what is ultimate. Those who uphold its meaning may grasp the essence and know the vastness; those who uphold its words may assemble the vast and return to the essence. Whether provisional or ultimate, it does not go beyond one mind; whether vast or condensed, it all points to one reality. This work is named \*A Guide to the Canon for Knowledge\*.