---
title: "靈峰蕅益大師宗論 · 裂網疏自跋"
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/cmgn46ma50oyik104o3g89k43"
---

### 裂網疏自跋

> Colophon to the Commentary on the Net of Doubts

《起信論》者，佛祖傳心之正印，法性法相之總持也。如來以大乘阿毘曇付彌勒，摩訶般若付文殊。般若破執有而顯妙有，毘曇破惡空而顯真空。一音所宣，曾無異旨。佛滅五百年後，異見滋生。馬鳴大士，應佛懸記，重興正法。始則示為計我外道，後乃廣顯二空妙宗，作無我大師子吼，破凡外二乘偏執，宗百洛叉大乘經典，造略論，申暢一心二門，即生滅而顯真如，收般若真空不空之妙旨；即真如而辯生滅，闡毘曇幻有不有之玄詮。厥後龍樹依《般若》而造《中論》，還以空義成一切法。護法依毘曇而解《唯識》，還以幻有顯二種空。故知馬鳴、龍樹、護法三大菩薩，同契佛心，無稍乖異。奈何依文解義，泥名相而昧旨歸，伐異黨同，豎門庭而堅鬥諍，謬談聖旨，錯解真乘，千百年來，竟同長夜。哀哉末葉，誠可痛心。旭業障深纏，未登正位，夙因微善，遊刃圓宗。客歲盡散學人，志圖修證。今春入新安，寓歙浦迴龍，竊解茲論，凡十一日，草疏成。是役也，上藉諸佛菩薩、馬鳴大師加被力，略無疑滯。又賴允持循法主外護，無他緣。至於性相關頭，種種問辯，則戒子堅密、時公之啟予者多矣。

> In \*The Awakening of Faith\*, we find the authentic seal of the Buddhas' mind-to-mind transmission and the comprehensive essence of both the nature of reality and its phenomenal expressions. The Tathāgata entrusted the Great Vehicle Abhidharma to Maitreya and the Great Perfection of Wisdom to Mañjuśrī. The Wisdom teachings dismantle attachment to existence, revealing wondrous being; the Abhidharma shatters attachment to "emptiness," unveiling true emptiness. Although expressed through diverse teachings, their ultimate intent was one and the same. Five hundred years after the Buddha’s passing, divergent views arose. The great bodhisattva Aśvaghoṣa, fulfilling the Buddha's prophecy, revived the true Dharma. He first appeared teaching a doctrine centered on a self, but later broadly revealed the magnificent principle of the Twofold Emptiness. Roaring the great lion’s roar of selflessness, he shattered the attachments of ordinary beings and those of the Two Vehicles. Relying on the myriad sūtras of the Great Vehicle, he composed this concise treatise elucidating the core teaching of One Mind and Two Gateways. Through the gateway of samsara, he revealed true thusness, gathering the wondrous import of "emptiness" and "non-emptiness" from the Perfection of Wisdom. Through the gateway of true thusness, he explained samsara, unfolding the profound doctrines of illusion’s non-existence and existence from the Abhidharma. Afterward, Nāgārjuna, drawing upon the Perfection of Wisdom, composed his \*Mūlamadhyamakakārikā\*, establishing all phenomena through the principle of emptiness. Dharmapāla, grounded in the Abhidharma, elucidated the doctrine of Consciousness-Only, revealing the Twofold Emptiness through illusory existence. Hence, we recognize that these three great bodhisattvas—Aśvaghoṣa, Nāgārjuna, and Dharmapāla—were in perfect harmony with the Buddha’s mind, with not the slightest divergence. What a pity, then, that later followers so often cling to and interpret the words literally, becoming mired in names and forms while losing sight of the ultimate meaning. They attack those who differ, exalt those who agree, establish factions, and stubbornly engage in disputes. Thus, they misinterpret the sacred intent, completely misunderstand the true vehicle, and for over a thousand years, the Dharma has languished as if in endless night. This declining age is truly lamentable and causes great pain. Heavily entangled in the karmic obstacles of my own past, I have yet to establish myself firmly on the true path. However, by virtue of good seeds sown in previous lives, I have been able to navigate the perfect and sudden teachings. Last year, I dismissed all my students, determined to focus solely on my cultivation and realization. This spring, I arrived at Xin'an, staying temporarily at Huilong in Shepu. Quietly, I interpreted this treatise, completing a rough draft in eleven days. This undertaking was only possible due to the blessings and guidance of all Buddhas and bodhisattvas, especially the great teacher Aśvaghoṣa, which kept me free from major obstacles or confusion. It also relied on the external support of Dharma Master Yongchi Xunfa, allowing me to avoid other concerns. As for lively debates and probing questions concerning the principles of nature and characteristics—for these, I am deeply indebted to my disciples, Jianmi and Shigong, whose insights greatly stimulated my own understanding.