---
title: "靈峰蕅益大師宗論 · 水心持金剛經跋"
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/cmgn46ma50owzk104xr6v2fpc"
---

### 水心持金剛經跋

> Water-Mind's Colophon to the Diamond Sutra

自五祖以《金剛般若》印心，此經遂為世寶。然世人依語生解，一味蕩相明空，大失無住生心之旨。經云「後五百歲，有持戒修福，於此章句，能生信心。」又云「發菩提者，不說斷滅。」噫，只此二語，可思矣。蓋無住超凡外之著有，生心超二乘之沈空；無住則十界俱非，生心則十界俱即。遮照同時，生佛不二，中流兩岸，一齊坐斷。當知文字般若萬象萬行，與音聲點畫，同名文字般若，與觀照實相，非一非異。如此受持，可救空宗之失矣。

> Since the Fifth Patriarch used the \*Diamond Sutra\* to seal the mind-to-mind transmission, this scripture has been regarded as a treasure of the world. However, people in later times have clung to the literal words and taken them to mean simply negating all forms in order to reveal emptiness, thus greatly missing the true meaning of “abiding nowhere yet giving rise to the mind.” The sutra says: “In the last five hundred years, there will be those who uphold the precepts and cultivate blessings, who, upon hearing these words and phrases, will be able to give rise to faith.” It also says: “One who has awakened the mind of enlightenment does not say that things are utterly cut off and annihilated.” Ah, just these two phrases alone are worthy of deep contemplation. To “abide nowhere” is to transcend the attachment to existence held by ordinary beings and those outside the path. To “give rise to the mind” is to transcend the emptiness that the two vehicles sink into. When we abide nowhere, the ten realms are all negated. When we give rise to the mind, the ten realms are all affirmed. Negation and affirmation occur simultaneously; sentient beings and buddhas are not two. The middle stream and both banks—all are cut through at once. Know that the \*Dharma of words\*<note place="inline">All phenomena, all practices, as well as sounds, syllables, and written forms—all are equally called the "Dharma of words."</note> and the \*Dharma of insight\* and \*Dharma of ultimate reality\* are neither identical nor different. To receive and uphold the sutra in this way can remedy the fault of the emptiness school.