---
title: "靈峰蕅益大師宗論 · 刻頭陀遺教與梵網同帙跋"
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/cmgn46ma50ox1k1047glxgazp"
---

### 刻頭陀遺教與梵網同帙跋

> Colophon on the Shariputra's Teachings and Brahma Net Sutra in the Same Fascicle

蓮洲居士，書梓《梵網》，復合刻《頭陀》、《遺教》。議者曰：「大小兩乘，教道既別，旨趣天殊。《梵網》利生涉俗，不捨塵勞。《遺教》、《頭陀》，物外蕭然，唯祈自了。離之雙美，合乃兩傷。今併一函，不令誦者泣岐乎？」解者曰：「兩乘雖別，金口是同。日月照臨，並行不悖。」又解者曰：「菩薩有二種，智增上者，先空後假；悲增上者，先假後空。方便多門，歸元無二。」嘻！此皆未達聖教微旨，未識流通至意者也。夫從井救人，宣尼所否，甕外運甕，舉世所知，豈有自疾不療，能療他者？嬰兒病行，聖梵同符，天行未明，徒增戲論。故《華嚴》二普酬倡，名離世閒。非豎精進幢，奉遠離戒，何能深入心地，把臂三賢十聖，不被愛見吞噬邪？《菩薩戒本經》云「聲聞深樂涅槃，畏厭煩惱，百千萬倍，不及菩薩深樂涅槃，畏厭煩惱。」謂諸聲聞，但為自利，菩薩不爾，普為眾生。彼習不染汙心，勝阿羅漢，成就有漏，離諸煩惱。讀此一章，群疑頓釋。三經恰恰相成，非前非後。合則雙美，離乃兩傷。願讀誦者，以無著心，行菩薩道，以菩提心，修遠離行。如普門示現，照五蘊皆空，而度苦厄，地湧高流，住下方空中，而弘法華，不唯春蘭秋菊，正是一鼻孔出氣也。

> Layman Lianzhou had the \*Brahma Net Sutra\* carved into woodblocks for printing, and also engraved the \*Sutra on the Mendicant's Practice\* and the \*Sutra on Bequeathing the Teaching\*. Someone remarked, "The greater and lesser vehicles differ in their teachings and goals. The \*Brahma Net Sutra\* benefits beings by engaging with the world, not abandoning worldly toils. The \*Mendicant's Practice\* and \*Bequeathing the Teaching\*, however, seek detachment beyond worldly matters, aiming only for personal liberation. Each is beautiful on its own; combining them harms both. How can putting them together in one volume not confuse readers, leaving them in tears at the fork in the road?" Another person explained, "Though the two vehicles differ, they come from the same golden mouth of the Buddha. They coexist without contradiction, like the sun and moon shining simultaneously." Yet another interpretation said, "There are two kinds of bodhisattvas: those whose wisdom is predominant first practice emptiness, then conventional truth; those whose compassion is predominant first practice conventional truth, then emptiness. There are many gates of skillful means, but they all return to the same origin." Ah! These explanations have not grasped the profound intent of the sacred teachings, nor understood the true purpose of circulating the scriptures! Confucius rejected the idea of jumping into a well to save someone; everyone knows it's foolish to move jars outside the jar. How could one who cannot heal their own illness heal others? The infant's illness and the sacred brahma practice accord with each other; without understanding the celestial practice, one only increases idle theorizing. Thus, Samantabhadra and Mañjuśrī's mutual response in the \*Avatamsaka Sutra\* is called "leaving the world." Without raising the banner of diligence, upholding the precepts of renunciation, how can one deeply enter the mind-ground, take the hands of the three worthies and ten sages, and not be devoured by attachment and views? The \*Sutra on the Bodhisattva Precepts\* says, "The śrāvakas deeply delight in nirvāṇa and fear and loathe afflictions, but a hundred, thousand, ten thousand times less so than bodhisattvas, who deeply delight in nirvāṇa and fear and loathe afflictions." This means that śrāvakas act only for their own benefit, while bodhisattvas do not, acting universally for all beings. Their practice with an unstained mind surpasses that of arhats, and they achieve a conditioned existence free from afflictions. Reading this passage clears away all doubts at once. The three sutras perfectly complement each other; neither comes before nor after. Combining them is doubly beautiful; separating them harms both. May those who read and recite them, with a mind free of attachment, practice the bodhisattva path; with the bodhi mind, cultivate the practice of renunciation. Just as the universal gate manifestation illuminates the five aggregates as empty yet still saves beings from suffering, and the lofty ones emerge from the earth, dwell in the space beneath the ground, yet propagate the Lotus Sutra—this is not merely comparing spring orchids and autumn chrysanthemums, but truly breathing through the same nostril!