---
title: "靈峰蕅益大師宗論 · 雲麓居士持金剛經跋"
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/cmgn46ma50ox3k104gqtwg13h"
---

### 雲麓居士持金剛經跋

> Colophon to the Diamond Sutra by Hermit Yunlu

《大般若》云「有菩薩成就開智，一句中解無量義。有成就演智，一句義作無量說。」所以般若一法，或說六百卷，或說三十卷，或說一卷，或說一章，廣略雖殊，與甚深般若相應一也。苟得開演二智，多少無礙。若但作文字觀，只般若二字，已自葛藤，非直攀枝附葉者為有過也。末世法師，心無實悟，徒向口耳邊起見，或喜繁文，或喜簡略，總名遍計情執，何由入佛智慧？佛智慧者，如人有目，日光明照，見種種色，一中解無量，無量中解一，荊棘林中，橫身直過，潔白地上，掉臂不留，又何捨一從一，始誇直捷哉？《維摩》云「無離文字說解脫。」《法華》云「言辭相寂滅。」故知四依大士，弘演科章，橫說豎說，皆與般若不相違背。未達者，自繞葛藤，非說法過。設埽之，而眾生處處生著，於要言中，愈滯情塵。古人云：「若以不立文字為高，只不立二言，即是文字。」廢多執少，癡執彌深。願由《心經》一章，進之《金剛》一卷，又進之《摩訶般若》三十，《大般若》六百，於三藏十二部，透盡言說差別之旨，總歸理性般若之宗，則文字、觀照、實相，舉一即三，言三即一，左右逢源，不可思議，孰為根本，孰為枝蔓，視固守簡易，自稱直截明白者，不啻夜郎王矣。偈曰：

> The Great Prajñāpāramitā Sūtra says, "Some bodhisattvas achieve the wisdom of understanding, where from a single phrase they grasp infinite meanings. Others achieve the wisdom of expression, where from a single meaning they produce infinite explanations." Thus, the one Dharma of Prajñā may be taught in six hundred scrolls, or in thirty scrolls, or in one scroll, or even in one chapter. Though the scope may vary—broad or concise—all equally correspond to the profound Prajñā. If one attains the two wisdoms—understanding and expression—then whether much or little, there is no obstruction. But if one merely regards it as written words, even the two characters "Prajñā" themselves become a tangled vine, not to mention those who cling to branches and leaves—they are all at fault. In these latter days, Dharma teachers lack true realization in their minds; they only form views from what they hear and say. Some delight in elaborate texts, others in brevity—this is all just conditioned clinging and emotional attachment. How could one enter the Buddha's wisdom through this? The Buddha's wisdom is like a person with eyes, illuminated by sunlight, seeing all kinds of forms. In the one, they understand the infinite; in the infinite, they understand the one. They stride straight through a thorny forest, and on pure white ground, they leave no trace as they shake their sleeves and pass. Why then would they discard one to cling to another, arrogantly boasting of directness and simplicity? The Vimalakīrti Sūtra says, "Do not separate from words to speak of liberation." The Lotus Sūtra says, "The characteristics of words and speech are still and extinct." Therefore, know that the four kinds of reliance—great beings who spread the teachings—may explain the Dharma in elaborate or simple ways, horizontally or vertically—none of this contradicts Prajñā. Those who have not yet realized it entangle themselves with vines; it is not the fault of the teaching itself. Even if one were to sweep it all away, sentient beings would still cling everywhere, sinking further into the dust of attachment over essential teachings. As the ancients said: "If one considers 'not establishing words' as supreme, then the very words 'not establishing' are themselves words." Abandoning much and clinging to little—this foolish attachment is even deeper. May we start with the one chapter of the Heart Sūtra, then progress to the one scroll of the Diamond Sūtra, then to the thirty scrolls of the Mahāprajñāpāramitā Sūtra, and finally to the six hundred scrolls of the Great Prajñāpāramitā Sūtra. Within the entire canon—the twelve divisions of the teachings—we must penetrate all distinctions of expression, and return them all to the nature of Prajñā itself. Then words, contemplation, and reality—grasp one and you have all three; speak of three and it remains one. From left and right, the source flows freely, inconceivable. What is fundamental, and what is tangential? Compared to those who stubbornly hold to simplicity and boast of directness and clarity, such ones are no better than the king of Yelang. A verse says:

太阿藏匣已驚神，舉向當陽不用硎。錯節盤根迎刃解，虛空割碎豈留痕。

> The sword of great wisdom, hidden in its sheath, already startles the divine; When raised toward the sun, it needs no whetstone to shine. Entangled knots and twisted roots are parted clean as it meets the blade; Even the void is cut to pieces—where could any trace remain?