---
title: "靈峰蕅益大師宗論 · 較定宗鏡錄跋四則"
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/cmgn46ma50oyhk104e1l6dpo4"
---

### 較定宗鏡錄跋四則

> Postscript to the Collated Record of the Mirror of the Dharma (Four Pieces)

聖賢示現出世，覺悟群迷，不得已而有言，言此無言之旨，即文字非文字，不離文字而說解脫，豈非實相、觀照、文字三般若，本非一異並別，可思議哉？永明大師，相傳為彌陀化身，得法於韶國師，乃法眼嫡孫。宗眼圓明，梵行清白。睹末運宗教分張之失，爰集三宗義學沙門於宗鏡堂，廣辨台賢性相旨趣，而衡以心宗，輯為《宗鏡錄》百卷，不異孔子之集大成也。未百年，法涌諸公，擅加增益，於是支離雜說，刺人眼目。致袁中郎輩，反疑永明道眼未徹，亦可悲矣。予生也晚，不遇先輩宗匠，但留心己躬下事，已三十餘年。又時尋了義至教，頗窺一線。閱此錄已經三遍，竊有未安。知過在法涌，決不在永明也。癸巳新秋，刪其蕪穢，存厥珍寶。卷仍有百，問荅仍有三百四十餘段，一一標其起盡。庶幾後賢覽者，不致望洋之歎，泣岐之苦矣夫。其一

西土諸祖，宗說兼通，故能續佛慧命，普利人天。此土如北齊南嶽、智者、杜順，未嘗不以禪關為本。達磨六祖、五宗諸老，未嘗不以聖教為印。斷未有師心自是可名禪、算沙數寶可名教者也。降至唐末五季，禪教相非、性相角立、台賢互訕，甘露反成毒藥矣。永明大師，於是乎懼，爰成《宗鏡》百卷，以詔後人。雖被法涌雜糅，然具眼者觀之，金沙可立辨也。如百兩真金，投以十兩鋀石，頓失光彩。一斛白粲，投以數升稗穀，遂覺蕪薉。苟去其鋀稗，金之光彩如故，米之精粹不改也。嗟嗟！後賢未獲差別法眼，慎勿於先聖著作，妄事增益也哉。予手點此錄，於今四遍，每尋討必有新益，實是觀心之助，斷不可作世閒文字道理會也。雖然，愁人莫向無愁說，說向無愁總不知，俟之子期而已。其二

> The patriarchs in the Western Lands were equally accomplished in both doctrine and practice, thus they could perpetuate the Buddha’s wisdom and benefit both humans and celestial beings. In this land, masters like Lord Nanyue of Northern Qi, Great Master Zhiyi, and Great Master Du Shun all took meditative realization as their foundation. The ancestors from Bodhidharma to the Sixth Patriarch, and the elders of the Five Houses, always used the sacred teachings as their seal of verification. There has never been a case where relying solely on one’s own mind could be called Chan, nor where merely counting grains of sand or counting treasures could be called teaching. By the late Tang and Five Dynasties period, Chan and doctrine began to contend with each other, nature and characteristics stood in opposition, Tiantai and Huayan slandered one another, and the sweet dew turned into poison. Great Master Yongming, deeply concerned by this, composed the hundred-fascicle \*Record of the Mirror of the Teaching\* to instruct later generations. Although it was later tampered with by Fuchong, those with discerning eyes can immediately distinguish gold from sand. It is like casting ten taels of counterfeit brass into a hundred taels of pure gold—immediately the luster is lost. Or like adding a few pints of wild grain to a bushel of polished rice—suddenly it seems weedy and impure. Yet if you remove the brass and the wild grain, the gold’s radiance remains the same, and the rice’s pure essence remains unchanged. Alas! Future worthies who have not yet attained the discerning eye of differentiation must be careful not to make rash additions to the works of the ancient sages. I have personally annotated this record four times now. Each time I explore it, I gain new insights. It is truly an aid for observing the mind and must never be treated as mere worldly text or reasoned argument. Even so, one should not speak of sorrow to those without sorrow, for when spoken to the sorrowless, they remain unaware—we must wait for a Zigi who can truly appreciate the tune. <note place="inline">The Second Section</note>

古人云：「依文解義，三世佛冤。離經一字，即同魔說。」蓋至言也。自禪教分門，佛冤魔說遍海內，非古佛現身，實未易救。細讀《宗鏡》問荅引證，謂非釋迦末法第一功臣，可乎？然唯徹悟無言之宗，乃能曲示有言之教。今人須藉其言，以契無言，始不死於言下。儻直以是為宗，而不知離指得月，縱解悟了了，仍是三世佛冤耳。昔宋太祖欲伐江南，後主遣一辯士謁見曰：「江南事陛下如事父，奈何以父伐子？」太祖曰：「父子異居，可乎？」辯士愕然，無以為對。噫！讀《宗鏡》不悟心，吾恐遇閻老時，其為愕然者多矣。然設使棄而不讀，又何異因噎廢飯也。其三

> The ancients said: "To interpret the text literally is to wrong the Buddhas of the Three Times. To depart even a single word from the sutras is to fall into devilry." These are truly ultimate words. Since the separation of the Chan and Doctrinal schools, the wronging of Buddhas and the spread of devilry have filled the world. Nothing short of the ancient Buddhas appearing in person would easily remedy this. Read carefully the questions, answers, and citations in \*The Mirror of the宗 (Zongjing)\*—can we not call its author the foremost contributor to Shakyamuni's Dharma-ending age? Still, only one who thoroughly awakens to the unspoken principle can skillfully display teachings expressed in words. People today must rely on these words to connect with the wordless. Only then will they not die trapped within the letter of the words. If they directly take these words as the ultimate principle itself, without understanding that one must leave the finger behind to see the moon, then even if their intellectual understanding is perfectly clear, they will still be guilty of wronging the Buddhas of the Three Times. In the past, Emperor Taizu of Song wanted to attack the Southern Tang. The ruler of the Southern Tang sent an eloquent diplomat to meet him, who said: "The Southern Tang serves Your Majesty as a son serves a father. How can the father attack his son?" Emperor Taizu replied: "Is it acceptable for father and son to live in separate homes?" The diplomat was stunned and speechless. Alas! Those who read \*The Mirror of the宗\* but do not awaken to the mind—I fear that when they face Lord Yama, their stupor will be even greater. Yet, if someone abandons it and refuses to read it altogether, is that not like giving up eating for fear of choking?<note place="inline">Item Three</note>

教下人不肯坐禪，與坐禪人不肯學教，雖其師匠之過，亦由人未發真正大菩提心也。夫大菩提心，未有不知痛為生死大事者也。果為生死大事，安肯以文義相對，以暗證自守乎？如欲至長安，口必諏道，足必不停。諏而不走，終不能到；走而不諏，必遭岐曲。今之封文義者，何異諏弗走，守暗證者，何異走弗諏邪？嗚呼！以是求出生死，成無上道，難矣！《宗鏡》一錄，既示厥道，復加痛策，可謂徹底慈悲。設復借之以資談柄，是猶據榻看《皇輿考》及《長安志》，廣向村儂誇說途中都中諸事，非不可惑動愚夫。吾恐一遇曾到長安之人，必不勝懡㦬者矣。

> Some teach others but refuse to practice meditation, while some meditate but refuse to study the teachings. Although this is partly the fault of their teachers, it is also because they have not yet aroused a true and great bodhicitta. With genuine bodhicitta, one cannot fail to recognize death and rebirth as the most urgent matter. If one truly regards birth and death as the great concern, how could they be satisfied with merely clinging to words and concepts, or content themselves with dark, personal realization? If you wish to reach Chang'an, your mouth must ask the way, and your feet must keep moving. If you ask but do not walk, you will never arrive. If you walk but do not ask, you will surely take wrong turnings and go astray. Those who are stuck on words and texts—how are they different from those who ask but do not walk? Those who cling to dark, personal realization—how are they different from those who walk but do not ask? Alas! To seek liberation from birth and death and attain unexcelled Buddhahood by such means—how difficult it is! The \*Record of the Mirror of the Source\* not only shows the path clearly, but also adds urgent admonitions—this can truly be called complete compassion. If one uses it merely as material for idle conversation, it is like someone sitting on a couch reading the \*Imperial Atlas\* and the \*Chang'an Gazetteer\*, boastfully describing to country folk all the sights and stories of the capital. Such talk may fool the ignorant, but I fear that as soon as they encounter someone who has actually been to Chang'an, they will be utterly embarrassed.