---
title: "靈峰蕅益大師宗論 · 恆正上座受持朱元介所書經跋"
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/cmgn46ma50oydk104ow8o5ynp"
---

### 恆正上座受持朱元介所書經跋

> Colophon to the Scripture Copyist Zhu Yuanjie by the Venerable Hengzheng

世之宰官，略有五類。一乘大願輪，上弘下度，此已悟無住生心之旨，能普門示現，恆以八大人覺，自覺覺他者也。二已有省發，未斷習染一念之誤，偶墮洪福，仍能不忘本因，在欲思脫，山谷、東坡是也。三夙向三寶，植福根深，今享宰官，雖未頓悟心源，而極力弘護，陸五臺是也。四宿為苦行僧，道眼未明，塵心未斷，見榮貴境，深生欣慕，雖乘苦行善根，遂獲如願，而縱恣五欲，不能自拔，則朱元介是也。五本不信三寶，因信福善，獲宰官身，往往自高自大，不知皈依奉持戒品，其仍行世善者，復受修羅鬼神雜報；若恣行諸惡者，永墮三塗而已。大集會一切菩薩，向世尊痛哭流涕，發大誓願，未證無生法忍已前，懇佛加護，寧墮地獄，不為王臣宰官。蓋深見富貴過患，墮落十不啻九，昇進百無其一故也。嗟乎！富貴浮雲耳，何能陷人。朱元介之陷溺，不在為狀元時，在為匡山老僧時矣。然陷溺中，猶能書此法寶，所稱食少金剛，畢竟不消者，非邪。此經謂如來說一切法，皆是佛法，又謂佛法即非佛法，是名佛法。元介能知此義，將錯就錯，就路還家，富貴陷溺之塗，何異普門示現之像。惜元介往矣，予為跋所書經，聊作未來得度因緣。所願後之閱是經、見是跋者，未為宰官，勿欣其榮，蹈其覆轍；已為宰官，急用此為殷鑒，早圖就路還家可也。恆正上座，日持此經，兼念阿彌陀佛，專求淨土，豈有誤墮之懼？恆公不墮元介覆轍，元介必隨恆公登樂土矣。予損己利人，未階一心不亂，獨宰官窠臼，勘破已久，將來必與恆公、元介，共晤言於珍池寶地，記取今日此語，共印之世尊大士，何如何如。

> The magistrates of the world can be roughly divided into five types. First, those who embrace the great vow of a Bodhisattva—working to propagate the Dharma above and to save beings below. These individuals have already realized the principle of "dwelling nowhere while giving rise to the mind." They manifest in various forms, constantly practicing the Eight Awakenings of Great Beings, awakening themselves and awakening others. Second, those who have had some insight but are not yet free from karmic habits. Through a single mistaken thought, they happen to be born into great worldly blessings. Yet they still remember their original aspiration and seek liberation even amidst desire. Examples are Shan Gu and Su Dongpo. Third, those who have long taken refuge in the Three Jewels and planted deep roots of merit. Now enjoying the status of an official, although they have not suddenly awakened to the mind's source, they vigorously promote and protect the Dharma. Lu Wutai is an example. Fourth, those who were formerly ascetic monks but whose spiritual insight was not clear and whose worldly desires were not cut off. Seeing the splendor of rank and wealth, they deeply longed for it. Due to the roots of good from their ascetic practice, their wish was fulfilled. But now they indulge in the five desires and cannot escape. Zhu Yuanjie is such a case. Fifth, those who originally did not believe in the Three Jewels. Because they performed good deeds and cultivated virtue, they obtained the status of an official. Often arrogant and self-important, they do not know how to take refuge or uphold the precepts. Those who continue to do good deeds in the world will receive various mixed karmic retributions as asuras or ghosts. Those who freely commit evil deeds will fall forever into the three lower realms. At the great assembly, all the Bodhisattvas wept bitterly before the World-Honored One and made a great vow: before realizing the wisdom of no-birth, they earnestly begged the Buddha for protection—saying they would rather fall into hell than become kings, ministers, or magistrates. For they deeply understood the dangers and defects of wealth and status—nine out of ten fall because of it, and not one in a hundred rises. Alas! Wealth and status are but floating clouds—how could they trap people? Zhu Yuanjie's downfall did not occur when he became the top scholar, but when he was an old monk on Mount Kuang. Yet even in the midst of his fall, he was still able to write this Dharma treasure—is this not what is called "eating but a little vajra, which ultimately cannot be digested"? This sutra says: "The Tathagata teaches that all dharmas are precisely the Dharma," and also: "The Dharma is not the Dharma—therefore it is called the Dharma." If Yuanjie could understand this principle, then even in his mistakes he could turn back to the path. The path of wealth and status that traps people—how is it different from the manifestation of Universal Gateway? It is a pity that Yuanjie is gone. I have written this colophon to his transcription of the sutra, hoping it will serve as the cause for future liberation. My wish for those who later read this sutra and see this colophon is this: if you are not yet a magistrate, do not crave the glory and repeat the same mistake; if you are already a magistrate, take this as a sure warning and quickly find your way back to the path. Venerable Hengzheng recites this sutra daily while also reciting the name of Amitabha Buddha, seeking rebirth in the Pure Land. Why would he fear a mistaken fall? If Hengzheng does not repeat Zhu Yuanjie's mistake, then Yuanjie will surely follow Hengzheng and reach the Land of Bliss. I, by harming myself to benefit others, have not yet reached the state of "one-mind unmoved." But as for the trap of officialdom, I have seen through it long ago. In the future, Hengzheng, Yuanjie, and I will certainly meet in the Precious Pond and on the Jeweled Ground. Remember these words today—let us confirm them with the World-Honored One and the Great Bodhisattvas. What do you think of that?