---
title: "靈峰蕅益大師宗論 · 性學開蒙自跋"
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/cmgn46ma50oxqk104oksff2bh"
---

### 性學開蒙自跋

> Postscript to "Introduction to the Study of Nature"

此別荅十問之第四問也。良以兩家性學，世罕兼通，儒未必習佛，習亦難窺堂奧；佛未必習儒，習亦不肯精研。予年十二，就外傅，麤知書義，便以道學自任，於居敬慎獨之功，致知格物之要，深究之。年二十，看顏淵問仁章，竊疑天下歸仁語，苦參力討，廢寢忘餐者三晝夜，忽然大悟，頓見孔顏心學真血脈、真骨髓，因識孔子聞知之傳，誠待其人，非漢宋諸儒能擬議也。越四年，知出世大法，發心離俗，先參少室禪宗，後學天台教觀，不啻皆如渤海相似，十五六載，僅沾一滴，方為向若之歎，反觀向所悟孔顏心學，又今一滴中之一滴矣。嗟乎！道曠無涯，為若此也，世之沾沾自足者，何啻井蛙也哉。然又知一滴之性，即大海性，故身為釋子，喜拈孔顏心學示人，知與不知，任諸旦暮。此問同志未諳，固請予略明梗概，遂於一滴海中，復出滴許，如此，知必為大方所笑，然神龍得之，安知不即此興雲澍雨，又安知不藉此騰歸滄溟也。

> This answers the fourth of the ten questions. The essential teachings of the two traditions—Confucianism and Buddhism—are rarely mastered by anyone in the world together. Confucians rarely study Buddhism, and when they do, they find it hard to grasp its depths. Buddhists rarely study Confucianism, and when they do, they are unwilling to delve deeply into it. At age twelve, I studied with a tutor. Once I had a rough understanding of the classics, I considered myself a follower of the Way. I deeply explored the practices of mindfulness in solitude and carefulness when alone, as well as the essentials of extending knowledge and investigating things. At twenty, while reading the passage where Yan Yuan asks about benevolence (ren), I secretly doubted the phrase "all under Heaven returns to benevolence." I struggled intensely with it, pondering day and night without eating or sleeping for three days, until suddenly I had a great awakening. I immediately saw the true bloodline and true marrow of the mind-learning of Confucius and Yan Hui. From this, I realized that Confucius’s teaching of "knowing and hearing" truly awaited someone worthy—beyond what Confucians of the Han and Song dynasties could fathom. Four years later, I learned of the supreme Dharma of liberation and made a vow to leave worldly life. I first studied the Chan school of Shaolin, then the Tiantai doctrine and meditation. These experiences were no different from the vastness of the Bohai Sea: in fifteen or sixteen years, I only touched a single drop, leading me to sigh in awe. In retrospect, the so-called "mind-learning of Confucius and Yan Hui" I had previously awakened to was now merely one drop within that drop. Alas! The Way is boundless—such is its nature. How can those who are complacent with a little be anything but frogs at the bottom of a well? Yet I also know that the nature of one drop is the nature of the great sea. Therefore, though I am a Buddhist monk, I enjoy sharing the mind-learning of Confucius and Yan Hui with others, regardless of whether they understand or not, trusting the unfolding of time. This companion, unfamiliar with these teachings, earnestly asked me to briefly clarify the general outline. Thus, from that one drop of the sea, I have drawn out yet another tiny drop. I know this will surely make the great masters laugh, but if a divine dragon receives it, who knows if it might not immediately stir clouds and send rain? Who knows if it might not rely on this to leap back into the deep ocean?