---
title: "靈峰蕅益大師宗論 · 金剛經跋"
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/cmgn46ma50oy8k104nz82beyr"
---

### 金剛經跋

> Colophon to the Diamond Sutra

《金剛般若》大旨，應無所住而生其心一語，足以蔽之。蓋無住，正所謂應住；生心，正所以降心也。而生心二字，尤為下手工夫。以凡外不生出世心，故恆住生死；二乘不生上弘下化深心，故恆住涅槃。唯菩薩不住六塵而行六度，故能如所教住，名第一義住，亦名住於佛住。試玩經中勸生心處，不一而足。如云「發阿耨多羅三藐三菩提心。」又云「應如是生清淨心。」又云「信心清淨，則生實相。」又云「為利益一切眾生，應如是布施。」又云「以無我、無人、無眾生、無壽者，修一切善法。」乃至於法不說斷滅相等，而中閒一處，直云應生無所住心。由是觀之，若不生心修六度，則住斷滅相矣。故余嘗謂此經，以實相為體，觀照為宗，文字為用。舊云無相為體，無住為宗者，非也。

> The essence of the \*Diamond Sutra\* can be summarized by the phrase, "One should produce a mind that does not abide anywhere." Not abiding is precisely what constitutes true abiding; producing the mind is precisely the means of subduing the mind. Among these, the phrase "produce the mind" is especially crucial as a starting point for practice. Ordinary people and non-Buddhists fail to produce a mind that aspires to transcendence, so they remain perpetually stuck in the cycle of birth and death. Those of the Two Vehicles fail to produce a profound, compassionate mind that both aspires upward to enlightenment and teaches others downward, so they remain perpetually stuck in nirvana. Only the Bodhisattva, not abiding in the six sense objects, practices the six perfections. Therefore, they can abide in the abiding taught by the Buddha, called "abiding in the highest meaning," also known as "abiding in the Buddha's dwelling." If you explore the sutra, you will find countless passages encouraging us to "produce the mind." For example, it says, "Develop the supreme, perfect, complete mind of enlightenment." Also: "One should thus produce a pure mind." It also says, "When faith and purity are present, then reality itself is born." Again: "For the benefit of all living beings, one should thus give." Moreover: "Without grasping at a self, a person, a being, or a life span, cultivate all good qualities." Even concerning the Dharma, it says not to teach the complete cessation of all phenomena. And in the middle of all this, there is a passage that directly states: "One should produce a mind that does not abide anywhere." From this we can see that if we do not produce the mind to cultivate the six perfections, we will be abiding in the notion of complete cessation. Therefore, I have always said that this sutra takes reality itself as its essence, contemplation as its core purpose, and words as its function. The old view that it takes formlessness as its essence and non-abiding as its core purpose is incorrect.