---
title: "靈峰蕅益大師宗論 · 刻較正梵網上下跋"
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/cmgn46ma50ox0k104cfjx6b5b"
---

### 刻較正梵網上下跋

> Postscript to the Corrected Brahma Net Sutra, Volumes One and Two

《梵網》之流通東土，自羅什始。而下卷之獨弘傳，自智者始。智者之時，道法盛而根性利，人淹教典，博洽大乘，故獨揭重輕戒相，以便行持。今人根日鈍、學日荒，登壇受戒，徒挂虛名。心地法門，茫無所曉。既不能廣學多聞，并上卷尚未寓目，安能於三十心中，一一解其次第法用。一一不解，一切法不知，即為自誑，亦誑他人，儼稱菩薩戒子，寧不汙於至教乎？予濫膺法服，憂切杞人，擬合註上下，兼謀梓梵本。但上卷久秘，魯魚猶少；下卷傳世，亥豕實多。唯雲棲古本，雅合義疏，的可依承。又義疏，從偈頌開章，而經名梵網因緣，已指上卷。乃藏本上卷，終十地，將付囑奉持之文，反置下卷首。今細玩文義，從〈賢劫品〉中說以上，確是上卷結文。從「爾時釋迦」以下，確是下卷序分。敬用每朝刻藏，分一卷為二卷，合二卷為一卷之例，以義定其節段。至於重輕戒相，本是疏家科文，藏本原無，不應竄入經中，但可別列經後。又此戒相，傳自先賢，智者仍之，已有不定。今依律藏推析，不無更有可商。爰註各條下，以便酌取。普願見聞隨喜，讀誦受持，同悟梵網明珠，頓契本源心地。

> The \*Brahma Net Sutra\* was first transmitted to the East by Kumārajīva. However, the dissemination of its second volume alone began with Master Zhiyi. During Master Zhiyi's time, the Dharma flourished and people's spiritual capacity was sharp. They were well-versed in scriptures and thoroughly learned in the Mahayana. Thus, he specifically highlighted the heavy and light precepts to facilitate practice. Today, people's faculties grow duller and their learning increasingly neglected. When they ascend the ordination platform to receive the precepts, it is merely an empty name. They are completely ignorant of the Mind-Ground Dharma Gate. Since they cannot study widely or listen extensively, and have not even read the first volume, how can they, within the thirty minds (stages), understand each one's sequence and function? Not understanding a single one means knowing nothing of all dharmas. This is self-deception and deception of others. Yet they presumptuously call themselves Bodhisattva precept-holders—does this not defile the supreme teaching? Unworthily, I have donned the Dharma robe and am deeply concerned, like the man of Qi who fretted about the sky. I intend to write a combined commentary on both volumes and also seek to publish the Sanskrit text. However, the first volume has been long hidden, so textual errors are fewer; the second volume has been widely circulated, so mistakes are many. Only the ancient edition from Yunqi Monastery is elegantly consistent with the commentary and can be relied upon. Furthermore, the commentary begins with the gāthā, while the sutra's title, \*Brahma Net Sutra\*, with its causes and conditions, already refers to the first volume. Yet, in the Canon, the first volume ends with the Ten Grounds, and the passage on entrusting and reverently upholding is instead placed at the beginning of the second volume. After carefully examining the meaning and phrasing, from the section "spoken in the \*Bhadrakalpa Chapter\*" onward, it is clearly the concluding text of the first volume. From "At that time, Śākyamuni..." onward, it is clearly the introductory section of the second volume. Following the precedent of each dynasty's carving of the Canon—which sometimes divides one scroll into two or combines two into one—I have determined the section breaks based on meaning. As for the list of heavy and light precepts, it was originally the outline of the commentators and does not appear in the Canon. Therefore, it should not be inserted into the sutra text but may be listed separately after it. Moreover, this list of precepts has been transmitted from ancient worthies, and Master Zhiyi followed it, but it already contains some uncertainties. Now, analyzing it according to the Vinaya canon, there may be even more points to consider. Thus, I have added notes under each item for reference. I sincerely hope that all who see or hear this, who rejoice, recite, uphold, and practice it, may together awaken to the radiant pearl of the \*Brahma Net Sutra\* and suddenly realize the original source of the mind-ground.