---
title: "靈峰蕅益大師宗論 · 題若水關主手卷"
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/cmgn46ma50oxfk104rq9630hc"
---

### 題若水關主手卷

> Handscroll of Water Pass

文殊起佛見法見，貶向鐵圍。高峰云：「今有起佛見法見，合掌讚歎。何故，時節若到，其理自彰。」此出格超方手也。宗門作略，與大醫王相似。急治標，緩治本。又有順治逆治之不同，期於起病，不執陳方，責其無驗也。末世禪學，謬自立宗，不知了因緣因恆相資藉，固有了因性發，緣因頓具者，亦有緣因性熟，了因忽發者。如舟與水，相資有濟，不可謂水可緩，舟應急，舟可緩，水應急也。若水關主，久閱大藏，盡了了否。若了了而仍未瞥，則佛見法見，應貶鐵圍。若未盡了，是聞有餘而慧不足，正可向此求開慧性。所謂時到理彰，逆治之不可，則順治之也。試揣平日對經卷時，與上蒲團提話時，孰得力，孰不得力？孰能克除習氣，孰不能？夫發藥治病，聽諸良醫，有效無效，還須自檢。昔有人素服砒，因久缺遂病。醫醉，誤投以砒，霍然病起。今三藏雖如砒毒，恐既久服，未必不以此得霍然也。

> Manjushri views the Buddha and the Dharma as objects, and is thus relegated to the Iron Surround. Master Gaofeng said: "If someone today views the Buddha and the Dharma as such, I would join my palms in praise. Why? When the time comes, the principle will naturally reveal itself." This is a transcendent and unconventional approach. The methods of the Chan school are akin to those of a great physician: in urgent cases, treat symptoms; in chronic cases, treat the root. There are also differences between direct and indirect treatments, all aimed at curing the illness. One does not cling to old prescriptions and then blame them for ineffectiveness. In the degenerate age, Chan practitioners mistakenly establish their own schools, unaware that the causes of understanding and the conditions of practice constantly support each other. There are cases where the nature of understanding arises first, and conditions for practice are then fully present; other cases where the nature of conditions ripens first, and understanding suddenly arises. This is like a boat and water—they depend on each other for successful passage. One cannot say that water is for slow, and the boat for fast, or that the boat is for slow, and water for fast. Consider the Gatekeeper of Water, who has long studied the Tripitaka. Has he fully understood? If he has thoroughly understood yet still fails to see clearly, then his views of the Buddha and the Dharma should indeed be relegated. But if he has not fully understood—meaning his hearing is ample but his wisdom insufficient—then he should seek to awaken wisdom through this very study. This is what is meant by "when the time comes, the principle reveals itself." If indirect treatment does not work, then try direct treatment. Try to examine yourself: when facing the scriptures, and when raising a \*huatou\* on the meditation cushion, which is more effective? Which is not? Which can overcome habitual tendencies, and which cannot? In prescribing medicine to cure illness, one must listen to the good physician. Whether it works or not, you must examine it for yourself. In ancient times, someone was accustomed to taking arsenic. After long abstinence, he fell ill. A drunken doctor mistakenly prescribed arsenic, and he made a swift recovery. Today, though the Tripitaka may be as poisonous as arsenic, since you have long been taking it, you may yet find your sudden recovery through it.