---
title: "靈峰蕅益大師宗論 · 寄南開士血書法華經跋"
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/cmgn46ma50ox2k104ywxbmwhy"
---

### 寄南開士血書法華經跋

> Colophon to the Blood-Script Lotus Sutra by the Monk Ji Nan

血書一法，攝歸普賢行海，條列《梵網》戒章。特所以然之故，未有揭示，致狂慧之徒，蔑為有相。夫無始生死根本，莫甚身見。出世妙法，莫先摧破薩迦邪山。薩迦邪見破，則生死輪永息，是名尊重正法，是名以法供養如來。《法華》、《楞嚴》，深嘆然臂指，及然香功德，亦以此耳。或謂斷煩惱臂，然無明身，豈在區區血肉閒？不知眾生結習濃厚，虛幻血肉，如翳眼中脂，當體即是無明煩惱。僧問紫柏：「如何是生死根本？」曰：「只汝身是。」云：「恁麼則死了便出生死。」師震威一喝。嗚呼！大人作用，豈義學所知。蓋實從半偈悟徹，故示人自親切也。人能刺血然香，縱未明理，亦破敵前茅。儻高談理性，不入行門，身見高山，何由摧碎。予每見此妙行，必深心隨喜。況《妙經》開權顯實，舉手低頭，皆成佛道，人能盡發此心、行此行，不但靈山未散，安知支那邊地，不三變而成淨土也。寄南開士，即紫柏孫，必能悟一喝意。他年坐道場，紫柏當湧寶塔以證之矣。

> The practice of writing scriptures in blood is included within the ocean of Samantabhadra's ways of practice and is enumerated in the precepts of the \*Brahma Net Sutra\*. However, the underlying reasons for this practice have not been clearly explained, leading people with sharp but misguided intelligence to dismiss it as mere formalism. The root of birth and death throughout beginningless time is nothing greater than the view of self as the body. The supreme method for transcending the world is to first destroy the mountain of the view of a self-identity. Once the view of self-identity is destroyed, the wheel of birth and death ceases forever. This is what is meant by respecting the true Dharma and making Dharma offerings to the Tathāgata. The \*Lotus Sutra\* and the \*Śūraṅgama Sutra\* deeply praise the merit of burning arms, fingers, and incense, precisely for this reason. Some say, "To cut off the arm of affliction and burn the body of ignorance—how could this be limited to mere flesh and blood?" They fail to realize that sentient beings have thick and heavy habitual attachments. Their illusory flesh and blood are like the fatty film over a diseased eye—directly in that moment they are ignorance and affliction. A monk once asked Master Zibo, "What is the root of birth and death?" Zibo replied, "Just your body is." The monk said, "Then if one dies, one will transcend birth and death." The master shouted fiercely. Ah! How can those who merely understand intellectually grasp the profound function of a great master? He had thoroughly awakened through a single half-gāthā, and so his instruction to others was directly intimate. If a person can pierce their flesh and write scriptures with blood, or burn incense on their body, even if they do not yet understand the principle, they are still breaking through the enemy's front lines. If people merely talk loftily about principle but do not engage in practice, how can the high mountain of the view of self ever be shattered? Whenever I see such wonderful practice, I deeply rejoice. Moreover, the \*Wondrous Dharma Lotus Sutra\* reveals the ultimate truth through expedient means—even raising a hand or bowing the head is part of the path to Buddhahood. If people can fully arouse this mind and practice in this way, not only will the assembly on Vulture Peak never disperse, who can say that this remote borderland cannot, through three transformations, become a pure land? The venerable Nankai is a spiritual descendant of Zibo and will surely awaken to the meaning of that shout. In the future, when he sits in the seat of teaching, Zibo should appear, holding a jewelled stupa, to bear witness for him.