---
title: "靈峰蕅益大師宗論 · 題鐵心橋冊"
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/cmgn46ma50oybk104nwab2z89"
---

### 題鐵心橋冊

> Inscription for the Iron Heart Bridge Album

《大佛頂經》，明眾生色陰，不過堅固妄想以為其本。夫妄想謂之堅固，則非堅固明矣。是以山可移也，海可竭也，金石可令流也，世界可壞空也，乃至虛空可消隕也，何有於區區一橋者乎。橋有鐵心，猶人肉團耳。鐵尚可盜，則肉團可易奪，益不難矣。肉團一期質礙，尚不難易奪，則緣影之乍生乍滅者，尤不難矣。是故緣影非唯不是真心，亦復不是妄想也。夫妄想者，無體無相，無方無所，而遍為五陰作本者也。是以雖甚不真，亦甚難奪也。眾生無始以來，用此妄想，牢不可奪，唯佛能不奪而奪，所謂令其妄想作佛，妄想念佛，唯以不可奪之妄想，即令還念不可奪之本性，此所以為究竟堅固首楞嚴王三昧也。儻捨妄想，別覓真心念佛，何處更有真心可得。儻以不念為真，則又墮在空散消沈，及枯槁妄想窠臼中矣。故曰「斷除妄想重增病，趨向真如亦是邪」也。若以妄想心熾然念佛，是謂「舜若多性可銷亡，爍迦羅心無動轉。」

> The Shurangama Sutra reveals that the aggregate of form is fundamentally nothing but solid grasping. The term "solid grasping" itself implies that this grasping is not truly solid. Hence, mountains can be moved, oceans can dry up, metal and stone can be made to flow, worlds can be destroyed and become empty, and even space itself can vanish. How much less permanent is a single bridge? The bridge may have an iron core, but that is no different from the human flesh-heart. If iron can be stolen, the flesh-heart can be exchanged or taken, and that is hardly difficult. If even the temporary obstruction of the flesh-heart is not hard to change, how much easier is it to alter the fleeting shadows of perception, which arise and cease in an instant? Thus, these shadows of perception are not only not the true mind, they are not even genuine grasping. Grasping itself has no substance, no form, no location, and no destination—yet it serves as the foundation for all five aggregates. Though it is utterly unreal, it is also extremely hard to take away. From beginningless time, sentient beings have used this grasping, holding it so firmly that it cannot be wrested away. Only the Buddha can take away what cannot be taken away—by causing this very grasping to become Buddha, by having this grasping recite the Buddha's name. It is precisely by using this inalienable grasping that we are made to recollect the inalienable true nature. This is what is called the ultimate, solid Shurangama Samadhi, the King of all meditations. If you set aside grasping and seek a separate true mind to recite the Buddha's name, where could you possibly find such a true mind? If you take non-thought as true, you fall into the empty, scattered, and withered nest of dried-up grasping. Therefore, it is said: "Removing grasping only adds to sickness; heading toward true thusness is itself a deviation." But if you burn with the fire of grasping and recite the Buddha's name, that is: "Though the nature of space itself may disappear, the vajra-like mind remains unmoved."