---
title: "靈峰蕅益大師宗論 · 題玉浪施茶冊"
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/cmgn46ma50oxyk104dw9ji7if"
---

### 題玉浪施茶冊

> Offering Tea, a Gift of Merit

性水本然，周遍法界，隨心應量，或為鑊湯沸尿，或為膿血清泉，或諸天甘露之藥，或淨土八功德水，皆循業現，非因緣、非自然性也。夫性真既舉體隨心應量矣，則凡鑊湯八德等，何非本然周遍法界乎？而遍計情執，橫於性真中，分水，分火，分寒熱饑渴。故諸佛權智隨情，不與世諍，因寒熱而溫涼之，因饑渴而飲食之，因所見水火而調濟之，遂開施食、施茶種種法門。只此法門，有昧因果者，又出三塗法界；著相計我者，出修羅法界；勉為善者，出人天法界；了本空者，成二乘法界；深入緣起，廣演行門者，成菩薩法界；通達實相，無入不自得者，成諸佛法界。雖依此法門，具出十法界已，仍於事相不增減，亦於法性不增減。是故不變常隨緣，理具還成事造；隨緣常不變，事造還該理具。是故能施所施，及受施者，悉具兩重三千。此所謂三輪體寂，緣起無生，三千無性者也。豈離現前日用，別有向上一著哉？玉公作此不思議法，徵文於蕅益旭子。旭為拈曰：「不了，則受此茶者，墮阿鼻地獄，施此茶者，亦墮阿鼻地獄。了得，則施者成無上菩提，飲者亦成無上菩提。」雖然，此猶迷悟情量邊語，畢竟超情過量，不屬迷悟，又作麼生？不妨借趙州老婆舌頭，徐徐荅曰：喫茶去。

> The nature of water is inherently thus, pervading the entire realm of phenomena, yet it responds according to the mind and its measure. It may manifest as boiling cauldrons or fetid urine, as pus, blood, or clear springs, as the sweet nectar of celestial beings, or as the eight virtuous waters of the Pure Land—all appear in accordance with one's karma. They are neither conditioned nor unconditioned by nature. Since the true nature, in its entirety, responds according to the mind and its measure, then all phenomena—from boiling cauldrons to the eight virtues—are none other than the inherently thus, pervading the entire realm of phenomena itself. Yet, due to clinging and attachment, people falsely impose distinctions within the true nature, dividing it into water, fire, cold, heat, hunger, and thirst. Therefore, the Buddhas, with their expedient wisdom, adapt to circumstances without contending with worldly views: they temper cold and heat with warmth and coolness, satisfy hunger and thirst with food and drink, and harmonize with visible fire and water, thus establishing various Dharma methods such as offering food and offering tea. Within these very methods, those who disregard cause and effect are reborn into the realm of the three lower destinies; those attached to form and a sense of self enter the realm of asuras; those striving for goodness are reborn in the realms of humans and gods; those who realize intrinsic emptiness attain the realm of the two vehicles; those who deeply penetrate dependent origination and extensively cultivate practices enter the Bodhisattva realm; and those who completely understand the ultimate reality, attaining freedom in all circumstances, realize the realm of Buddhas. Though these methods bring forth the ten realms of existence, they neither increase nor decrease phenomena, nor do they increase or decrease the Dharma nature itself. Thus, the unchanging always accords with conditions, and the inherent principle manifests as conditioned reality; while according with conditions yet always unchanging, conditioned reality encompasses the inherent principle. Therefore, the giver, the gift, and the receiver all fully embody both aspects of the two-thousand realms. This is what is meant by the "emptiness of the three wheels"—dependent origination is without origination, and the two-thousand realms are without inherent nature. How could there be a higher level of attainment apart from this daily, immediate experience? Master Yugong, who created this inconceivable Dharma method, asked me, Ouyi Xuzi, to write an inscription. I remarked: "If one does not understand, then those who receive this tea fall into the Avici Hell, and those who offer this tea likewise fall into the Avici Hell. If one understands, then both the giver and the drinker attain supreme enlightenment." Nevertheless, these words still belong to the realm of delusion and awakening, of conditioned perception. In the end, what transcends conditions and perceptions, which is neither delusion nor awakening—how is that to be expressed? Why not borrow the words of Old Woman Zhao of the "Taste Tea" tradition, and gently reply: "Drink tea."