---
title: "靈峰蕅益大師宗論 · 蘊謙書法華經跋"
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/cmgn46ma50ox9k104hycoujtk"
---

### 蘊謙書法華經跋

> Colophon to Yun Qian's Calligraphy of the Lotus Sutra

此經五種法師，受持、讀誦、解說、書寫也。夫受持、讀誦、解說，能生解成觀，自軌軌他，謂之法師固宜。彼書寫胡亦稱法師哉。然書寫尤可自軌軌他，尤易生解成觀。請言之。均一紙筆墨也，一手腕也，以此寫婬辭豔曲，成三塗因；寫世閒典籍，成人天因；寫《阿含》三藏，成出世因；寫大乘方等，成菩薩因；寫《妙法蓮華》，則唯是佛因。儻紙墨筆手不能寫《妙法》者，亦必不能寫婬辭豔曲以溺人也。儻能寫婬辭豔曲者，亦必能寫《妙法》以昭人也。是同一性靈也，一緣助也，一功能也，十界升沈，不分而分，如此矣。且婬辭豔曲，雖三塗因，亦具十界。如聞「他若無心我也休」，頓明心地，非佛因乎？佛尚具，他可知矣。《妙法蓮華》雖佛界因，亦具十界。如經明「謗斯經者，獲罪無量」，非地獄因乎？地獄尚具，他可知矣。嗟嗟！手腕功能一也，紙筆墨緣助一也，性靈知覺一也，十界非此俱不成，十界因此遂互具。既成而互具矣，則必有如是相性體力等，百界千如，炳然在一紙墨閒、一手筆閒、一性靈閒。性德三因，修德三因，性修相成，性修不二，可洞然於實相淵府矣。又示讀誦者，俾解成觀發，非自軌軌他之最勝者乎？願寫者閱者，薦此性具實相妙理，以為妙修之本，毋曰姑結遠因於久後也。妙法之師，當仁不讓，其在是與。

> This scripture identifies five types of Dharma masters: those who maintain and uphold it, those who recite it, those who explain it, and those who transcribe it. Naturally, maintaining, reciting, and explaining the sutra allow one to generate understanding and develop insight, guiding oneself and others—this clearly qualifies one as a Dharma master. But why is someone who merely writes it also called a Dharma master? Yet transcribing the sutra can also guide oneself and others, and it can even more easily generate understanding and develop insight. Let me explain. With the same paper, brush, and ink, with the same hand and wrist, if one writes lewd verses and erotic songs, this creates the conditions for rebirth in the three lower realms. If one writes worldly texts, this creates the causes for rebirth as a human or in the heavens. If one writes the Āgamas and the three scriptural collections, this creates the causes for escaping the world. If one writes the Mahāyāna Vaipulya teachings, this creates the causes for becoming a Bodhisattva. But if one writes the \*Sutra of the Wonderful Dharma\* (the Lotus Sutra), this is exclusively the cause for Buddhahood. If paper, brush, ink, and hand were unable to write the \*Wonderful Dharma\*, then they surely could not write lewd verses and erotic songs to drown people either. But if they can write lewd verses and erotic songs, they can certainly also write the \*Wonderful Dharma\* to enlighten people. It is the same mind, the same supportive conditions, the same function. The ten realms—whether rising or falling—are both undivided and yet distinctly divided, just like this. Moreover, even lewd verses and erotic songs, though they create conditions for the three lower realms, contain the ten realms within them. For instance, when one hears the line, "If he has no intention, I too will rest," and suddenly awakens to their true mind—that is not the cause for Buddhahood? If Buddhahood is present even here, the other realms can be understood similarly. Even the \*Sutra of the Wonderful Dharma\*, though the cause for the realm of Buddhahood, also contains the ten realms. As the sutra clearly states, "Those who slander this sutra will incur immeasurable offenses"—isn't this the cause for the hell realm? If hell is present here, the other realms can be understood as well. Alas! The function of the hand is the same; the supportive conditions of paper, brush, and ink are the same; the awareness and consciousness of the mind are the same. Without these, no realm of the ten realms can arise. Because of these, the ten realms interpenetrate. Once they arise in mutual interpenetration, there must be appearances, natures, substances, and forces—hundreds of realms and thousands of suchnesses, vividly present within a single piece of paper and ink, within a single hand and brush, within a single conscious mind. The three inherent causes of nature and the three cultivated causes of practice—nature and cultivation complement each other, and nature and cultivation are non-dual. One can then penetrate deeply into the profound treasury of true reality. This teaching also guides practitioners in recitation, enabling understanding to develop into insight and practice. Isn't this the supreme way to guide oneself and others? Let those who transcribe and those who read this text appreciate this subtle principle of inherent existence and true reality, and use it as the foundation for wondrous cultivation. Do not say, "Let it only plant a distant cause for some future time." A master of the \*Wonderful Dharma\* does not yield this responsibility to others. Is it not found precisely here?