---
title: "靈峰蕅益大師宗論 · 唯識心要自跋"
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/cmgn46ma50oxuk104brylldy0"
---

### 唯識心要自跋

> Postscript to the Essentials of Consciousness-Only

《宗鏡》云「智慧合其多聞，終不執詮認指。多聞度其智慧，免成孤陋面牆。」設一微塵未了，此猶有無明在，以不了處為障翳故。況自身根門之內，日用之中，有無量應急法門，全未明一。若欲為人，憑何剖析？只成自誑，反墮無知。自眼未明，焉開他目？須三量定其是非，真修匪濫，四分成其體用，正理無虧，然後十因四緣，辨染淨之生處；三報五果，鑒真俗之所歸。若不達三量，真妄何分？不知四分，體用俱失。又云「一心實相，悉是諸法。諸法所生，皆從現行善惡熏習，第八識含藏種子為因，發起染淨差別報應為果。若不微細剖析，問荅決疑，何由到一心總別之源，徹八識性相之際？」提綱意在張網，不可去網存綱；舉領意在著衣，不可棄衣取領。故事理雙明，方通圓旨，教觀齊運，始達一乘。又云「不因教所指，何由識自心。設不因教發明，亦須憑教印可，不然，皆成自然外道。闇證禪師，直饒生而知之，亦多生聞經熏種，諸聖本願冥加。」嗚呼！永明大師，以法眼嫡孫，悟齊諸祖，而苦心苦口，勸誡若此。誰謂《成唯識論》，非佛祖傳心要訣乎？予憾障深惑重，不能剋證，而性相源頭，頗窺一線，誠或諸聖冥加，故亦不敢自祕，聊竭隙明，和盤托出。舉筆於丁亥三月廿五日，脫稿於五月廿五日。閱兩月，述成《觀心法要》十卷。伏願見聞隨喜，不退菩提，若信若疑，咸成妙種。同生極樂淨邦，先覲阿彌陀佛。還入龍華初會，影響彌勒世尊。盡未來，廣度含識眾生盡，方證涅槃。

> The \*Zongjing\* says: "Wisdom must unite with learning, so one never becomes attached to the figurative finger pointing at the moon. Learning must guide wisdom, so one does not end up narrow-minded and stuck in a corner." If even a single speck of dust remains ununderstood, that means ignorance is still present, because what is not understood creates an obstruction. How much more so when, within our own faculties and in our daily experience, there are countless essential teachings we have not yet grasped even one of! If we want to guide others, how can we analyze matters for them? We would only be deceiving ourselves and falling into ignorance. How can we open others' eyes when our own eyes are still blind? We must use the three forms of cognition to distinguish right from wrong, so that genuine practice is not corrupted; and we must understand the four divisions to perfect essence and function, so that true principle is not impaired. Only then can we discern the origin of purity and defilement through the ten causes and four conditions, and observe the real and conventional through the three retributions and five fruits. If we do not understand the three forms of cognition, how can we distinguish truth from falsehood? If we do not know the four divisions, both essence and function will be lost. It further says: "The ultimate reality of the one mind is the very essence of all phenomena. All phenomena arise because of the current activation of wholesome and unwholesome conditioning. The eighth consciousness stores the seeds as causes, and these produce the retributive effects of pure and defiled distinctions. Without a subtle and thorough analysis, asking questions and resolving doubts, how could one ever reach the source of the one mind's totality and distinctions, or penetrate the realm of the nature and characteristics of the eight consciousnesses?" Lifting the fishnet's main rope is meant to spread the net—do not keep the rope and discard the net. Lifting the collar is meant to put on the garment—do not discard the garment and keep only the collar. Therefore, only when both principle and phenomena are clear can we penetrate the perfect meaning. Only when teaching and contemplation operate together can we reach the One Vehicle. It further says: "If not guided by the teachings, how could we recognize our own mind? Even if we do not rely on the teachings to discover it, we must still use the teachings to confirm it. Otherwise, everything would fall into the views of naturalist heretics and dark-realization Chan masters. Even if someone is born knowing, it is only because they heard the sutras and planted seeds in many past lives, and because the sacred vows of the sages secretly supported them." Alas! Master Yongming, the direct heir of the Dharma-Eye lineage, whose enlightenment equaled that of the patriarchs, exhorted us with such bitter effort and heartfelt words. How can we say that the \*Cheng Weishi Lun\* is not the essential key to transmitting the mind of the Buddhas and patriarchs? I regret that my own obstructions are deep and my confusion heavy, preventing me from realizing it personally. Yet, I have glimpsed a thread of the source of both nature and characteristics. It may be that the sages have secretly guided me. Therefore, I dare not keep it to myself. Using my limited insight, I have laid it all out fully. I began writing on the twenty-fifth day of the third lunar month in the year Dinghai and finished the draft on the twenty-fifth day of the fifth month. Over two months, I completed \*The Essential Method of Contemplating the Mind\* in ten fascicles. I humbly pray that all who see or hear this may rejoice, and never regress from Bodhi. Whether they believe or doubt, may they all plant excellent seeds. May we all be reborn together in the Pure Land of Ultimate Bliss, first to behold Amitabha Buddha. Then may we enter the first assembly of the Dragon Flower Tree, to assist Maitreya Buddha. For all future time, until the last sentient being is liberated, may we never cease, and only then enter Nirvana.