---
title: "靈峰蕅益大師宗論 · 余一素居士楷書華嚴大典跋"
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/cmgn46ma50oyfk104o8cyep65"
---

### 余一素居士楷書華嚴大典跋

> Colophon to a Lay Buddhist’s Standard-Script Edition of the Avatamsaka Sutra

《大方廣佛華嚴經》者，直顯吾人現前一念之心性也。心性體無對待，故大；相無欠缺，故方；用無邊涯，故廣；心性本無不覺，曰佛；本無不含，曰華；本無不顯，曰嚴。眾生迷此，枉受輪迴，如以大千經卷，閉微塵中；諸佛菩薩悟此，得大解脫，如剖微塵，受用大千經卷。是以正覺初成，海印炳現，十會不離剎那，一處頓周剎海。重重無盡，似帝網明珠；法法互融，若秦鏡涉影。隨舉一字，悉具六相十玄；苟悟片言，必徹千如百界。圓融行布，分之而愈合；事理性修，混之而愈著。吞教海之萬流，混同一味；派禪源之涓滴，廣注百川。故龍樹始謂利根，自許超佛，既睹龍藏，不覺喪吾。況末世之諓諓者邪？邇年周籍湮埋，諸侯僭竊，甚至陪臣執命，全未聞禮樂影響。竊為大言欺世曰：「善財五十三參，正眼看來，未免刺首入膠盆。超脫漢子，那得有如許落索？」噫！此野夫吃脫粟飯，笑傲王公，寧止夜郎王而已。一素既能莊嚴此現前一念華嚴性海，豈有不直下承當，又豈有得少為足哉。

> \*\*The Sutra of the Adornment of the Buddha's Practices\*\* directly reveals the nature of our present single thought. The essence of this nature is without duality—therefore it is \*vast\*; its form lacks nothing—therefore it is \*square\*; its function is boundless—therefore it is \*expansive\*. This nature is originally without ignorance—hence \*Buddha\*; originally includes all—hence \*Flower\*; originally reveals all—hence \*Adornment\*. Sentient beings, deluded by this nature, endure endless cycles of rebirth—as if a vast scripture were sealed inside a speck of dust. Buddhas and Bodhisattvas, awakening to this nature, attain great liberation—as if opening that speck of dust to access the entire scripture. Thus, when the Perfectly Enlightened One first awoke, the Ocean-Seal Mirror shone forth. The Ten Assemblies never left a single moment—one place instantly encompasses all worlds. Layer upon layer, infinite—like Indra’s net of pearls; each truth interpenetrates—like reflections in a mirror. Pick any word—it contains the Six Marks and Ten Mysteries. Understand a single phrase—you instantly see a thousand teachings and a hundred realms. Unity and differentiation, merged yet clearer; phenomena and principle, cultivation and nature, interwoven yet more apparent. This sutra swallows all rivers of doctrine into a single taste— and pours the tiniest drop of Chan’s source into every stream. Thus, Nāgārjuna, who at first considered himself a sharp vessel worthy to surpass even the Buddha, lost all pride upon seeing this dragon-store scripture. How much more so for today’s petty critics? Recently, the true teachings have been buried; heretics steal authority—even servants seize power from nobles—while people know nothing of ritual or music’s echoes. Some boastfully deceive the world: “Sudhana’s fifty-three visits—from a true perspective—only cause him to dive headlong into glue. A truly liberated person wouldn’t bother with such clutter!” Ha! This is like a country bumpkin, eating plain rice, laughing arrogantly at kings and dukes—far worse than mere self-importance. If one person can already adorn this present thought—the \*\*Flower-Adornment Sea of Nature\*\*— how could they not immediately fully embrace it? And how could they possibly be satisfied with a little gain?