---
title: "靈峰蕅益大師宗論 · 張興公喬梓梅花詠借題"
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/cmgn46ma50oy4k1042afcm3fq"
---

### 張興公喬梓梅花詠借題

> Master Zhang and His Son's Plum Blossom Poem (Borrowed Topic)

予少酷嗜梅實，噉輒數百，然竟不知梅花丰韻也。今齒力漸衰，而談說醋梅，口中水出，態猶如故。且知梅花清芬逸雅，歲寒獨秀，其見賞於高人才士又如此。嗟夫！噉其實，不知其花，知其花，不復能嗜其實。竊怪夫今適知花，詠花者競出奇調，向久嗜實，詠實者曾無一人也。昔世尊以蓮花巧喻妙法，天台大師以權實義釋之。為實施權，如為蓮故花，意在於實；開權顯實，如花開蓮現，意須於權。噫！昔嗜實無詠實者，病在不施權；今知權而多詠權者，功在於能忘實乎？顧權實之不易辨也甚矣。為實施權，則權外無實，是故執權為實者非也，泥權為權者亦非也；開權顯實，則實外無權，是故離實求權者非也，捨權談實者亦非也。今天下有談實者，大似說梅止渴，曹瞞伎倆已耳。夫以梅為梅，不若以非梅為梅也；以非梅為非梅，不若以梅為非梅也。梅一恆河也，恆河一梅也。捨魚龍人天所見，固別無一河；捨諸君子所詠，豈別有一梅哉？諸君子各詠梅花，自是梅花各鋪天匝地矣。興翁之沈毅，僧持之穎拔，復從而後先賡之。若俱發明，則有俱現，云何復問不相容者？斯之謂與，斯之謂與！諸君子既借梅花各寫所欲言，予借借而戲為之題。

> When I was young, I was obsessed with eating plums—I could devour hundreds at a time—yet I never understood the charm of plum blossoms. Now, as my teeth grow weak, whenever someone mentions sour plums, my mouth still waters, just as before. Moreover, I have come to know the pure fragrance and graceful elegance of plum blossoms, how they bloom alone in the winter cold, and how they are so admired by refined scholars. Alas! I ate the fruit without knowing the flower, and now that I know the flower, I can no longer relish the fruit. How strange it is: now that I finally understand the flower, poets vie to sing its praises with extraordinary verses, but in the past, when I was so devoted to the fruit, not a single person wrote about it. Long ago, the World-Honored One used the lotus flower as a clever metaphor for the wondrous Dharma, and the Great Master Tiantai explained it through the concepts of the Expedient and the Ultimate. To set up the Expedient for the sake of the Ultimate is like growing the lotus for the fruit—the intention lies in the fruit. To reveal the Ultimate through the Expedient is like the flower opening to show the lotus fruit—the meaning must be found in the Expedient. Ah! In the past, no one wrote about the fruit because the fault lay in not employing the Expedient. Now, many understand the Expedient and write about it—could this be the merit of forgetting the Ultimate? But the distinction between the Expedient and the Ultimate is exceedingly difficult. When the Expedient is set up for the Ultimate, there is no Ultimate apart from the Expedient, so it is mistaken to cling to the Expedient as the Ultimate, and also mistaken to be stuck in the Expedient as merely Expedient. When the Ultimate is revealed through the Expedient, there is no Expedient apart from the Ultimate, so it is mistaken to seek the Expedient apart from the Ultimate, and also mistaken to talk about the Ultimate without the Expedient. Nowadays, those who speak of the Ultimate are much like people talking about plums to quench their thirst—it’s just Cao Cao’s old trick. To treat a plum as a plum is not as good as treating a non-plum as a plum; to treat a non-plum as a non-plum is not as good as treating a plum as a non-plum. A plum is a Ganges River, and a Ganges River is a plum. Apart from what fish, dragons, humans, and celestials see, there is indeed no other river; apart from what all you gentlemen write about, could there be another plum? Each of you gentlemen sings of the plum blossom, and your plums each fill the sky and cover the earth. Xingweng’s steadfastness, Sengchi’s sharp brilliance—they, too, follow one after another, singing in turns. If all are revealed, then all appear together—why ask if they cannot coexist? Is this not the way? Is this not the way? Since you gentlemen have each used the plum blossom to express what you wish to say, I, borrowing from the borrowing, playfully compose this preface.