---
title: "靈峰蕅益大師宗論 · 積如開士刻般若照真論跋"
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/cmgn46ma50ox7k104lhgfbetz"
---

### 積如開士刻般若照真論跋

> Colophon to the True Treatise on Prajñā Illumination Engraved by the Bodhisattva Jiru

般若無名，一切法皆般若別名也。一切法無體，般若即一切法自體也。一切法不可名，故般若亦不可名。般若無別體，故一切法咸無別體。世有欲借語言、絕語言而顯般若者，皆未達甚深般若圓融三德者也。何謂圓融三德，一實相般若，名法身德；二觀照般若，名般若德；三文字般若，名解脫德。此三非三，亦非定一，以一切皆實相、皆觀照、皆文字故。是故六百卷非多，二百六十餘言非少。乃至後賢述作，無慮數十百家，了得即字字解粘，不了則字字加縛。澄公《照真論》，亦其一也。願見者當下與甚深般若相應，不更作借言絕言會。若於此不借不絕，則六百卷一大藏，悉不借絕。一星之火，遍燒原野矣。

> Prajna is nameless; all phenomena are merely different names for Prajna. All phenomena have no inherent substance; Prajna is the very substance of all phenomena. Since all phenomena cannot be named, Prajna also cannot be named. Since Prajna has no separate substance, all phenomena likewise have no separate substance. Some in this world try to either rely on words or reject words to reveal Prajna, but they have not yet realized the profound and perfectly integrated Three Virtues of Prajna. What are these Three Virtues of perfect integration? First, the Prajna of Ultimate Reality, which is called the Virtue of the Dharma Body. Second, the Prajna of Contemplative Insight, which is called the Virtue of Wisdom. Third, the Prajna of Written Words, which is called the Virtue of Liberation. These three are not three separate things, nor are they fixed as one. For everything is Ultimate Reality, everything is Contemplative Insight, and everything is Written Words. Therefore, the six hundred volumes are not too many, nor are the 260-some words too few. Even the later commentaries by wise masters—dozens or hundreds of them—if understood properly, each word unties our knots; if misunderstood, each word adds another bond. Master Cheng's \*Treatise on Illuminating Reality\* is one such work. May those who encounter it awaken immediately to profound Prajna, without falling into the trap of either relying on words or rejecting them. If one can meet it in this way—neither clinging to words nor rejecting them—then the six hundred volumes and the entire Buddhist canon are all experienced without attachment or aversion. A single spark can set the whole prairie ablaze.