---
title: "靈峰蕅益大師宗論 · 三學血書華嚴經跋"
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/cmgn46ma50oxck1040g4lwwf1"
---

### 三學血書華嚴經跋

> Colophon to the Blood-Written Avatamsaka Sutra of the Three Studies

一代時教，《華嚴》為根本法輪，以為實施權，流出無量法門，開權顯實，還歸法界性海故也。然法門權實，雖復不同，而性修要旨，初無少異。此經首題「大方廣」者，即直指吾人現前一念三德秘藏之性。「佛華嚴」者，即指稱性所起圓頓修德之功。不達性體三德，萬行何所莊嚴？不以佛莊嚴而為莊嚴，性德何足貴重？佛華莊嚴者，戒定慧三學而已。戒學定學，福德莊嚴；無上慧學，智慧莊嚴。慧固佛慧，福亦佛福。迥異舊醫三法，高超權教三修，一一皆名佛華。經不云乎？「具足受持威儀戒法，能令三寶種性不斷。」戒既全體佛戒，定慧何莫非佛。以圓頓佛華，莊嚴大方廣之心性，斯則全性起修、全修在性，而遮那身土，不離下凡一念心矣。儻高推聖境，漫云我是凡夫，則何謂心佛眾生三無差別？儻執性德，漫云實齊諸聖，則我大方廣性本自平等，又何以高超九界，成等正覺邪？禪師三學，血書經王，余為發明三皆佛學，俾滴滴血皆從普賢毛孔中流出，一一滴中具大千經卷，無別有也。

> Throughout all of sacred teachings, the Avatamsaka Sutra serves as the fundamental Dharma wheel. In order to implement the ultimate truth, it first establishes expedient means, giving rise to countless Dharma gates, and then reveals the ultimate truth by setting aside expedients, returning everything to the ocean-like nature of reality. Although the distinctions between expedient and ultimate teachings vary, the essential principles of nature and cultivation remain essentially unchanged. The opening of this sutra, "Great, Vast, Expansive," directly points to the threefold secret treasury inherent in our present thought-moment—the nature of reality. "Buddha's Splendor" refers to the perfect and sudden cultivation of merit arising from this intrinsic nature. Without understanding the three virtues of this inherent nature, what could adorn the myriad practices? If we do not use the adornment of the Buddha's splendor as our ornament, what value would there be in our innate virtue? The adornment of Buddha's splendor consists of the three trainings: ethics, meditative concentration, and wisdom. Ethics and concentration constitute the adornment of merit; supreme wisdom constitutes the adornment of insight. Wisdom is indeed the Buddha's wisdom, and merit is indeed the Buddha's merit. These stand apart from the three methods of the old physicians and rise above the three cultivations of expedient teachings—each and every one is called Buddha's splendor. Does the sutra not say, "Fully uphold the rules of conduct and the Dharma of discipline, and you will cause the seed of the Three Jewels to never be cut off"? Since ethics are entirely the Buddha's ethics, how could concentration and wisdom be anything other than the Buddha's? With the perfect and sudden Buddha's splendor adorning the great, vast, expansive mind-nature, we have the complete arising of cultivation from nature and the complete nature abiding in cultivation; the Buddha's body and land are never separate from the single thought of a common being. If one places the sacred state on a pedestal and carelessly says, "I am but an ordinary being," then what about the teaching that mind, Buddha, and sentient beings are not three different things? If one clings to inherent nature and rashly says, "I am equal to all the saints," then since our great, vast, expansive nature is originally equal, how could it surpass the nine realms and achieve perfect enlightenment? The Chan master, training in the three disciplines, wrote this sutra with his own blood. I thus explain that all three trainings are the Buddha's training, so that every drop of blood flows from Samantabhadra's pores, and each drop contains the vast scriptures of a thousand worlds—no separation exists.