---
title: "靈峰蕅益大師宗論 · 書吳孟開居士泊岸卷後"
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/cmgn46ma50oykk104gvobvp1x"
---

### 書吳孟開居士泊岸卷後

> Afterword on Scholar Wu Mengkai's 'Mooring the Boat' Scroll

分段為此岸，則有餘無餘二種涅槃為彼岸；變易為此岸，則無住大般涅槃為彼岸。夫唯無住，則無所不住。亦唯無所不住，方成無住。故曰：不彼岸，不此岸，不中流而度眾生。又曰：在天同天，在人同人。審如是，何往非岸，何岸不可泊哉？是故不必問所泊何岸，第問能泊何法耳。以愛見泊，所泊無非生死岸也；以空觀泊，所泊無非二乘岸也；以六度萬行泊，所泊無非菩薩岸也；以甚深般若泊，所泊無非實相法界岸也。孟開之築泊岸軒也，蓋孝思也。有世閒孝，未離愛見也；有出世閒孝，空觀幻度相應者也；有出世閒上上孝，甚深般若是也。孟開齋戒已久，非甘為世孝者。由出世孝，遵出世上上孝，則是軒也，其般若舟乎？願居士乘是舟，以佛度為桂棹，以佛行為蘭槳，以諸佛洪名為高帆，以往生諸佛淨土弘願為迅風，則必與尊人同泊華池珍岸，然後盡十方世界，無非樂土矣。

> We divide "this shore" into the realms of conditioned existence, with the two kinds of nirvāṇa—one with remainder and one without—as the "other shore." If we take the realm of transformative existence as "this shore," then the non-abiding Mahāparinirvāṇa is the "other shore." Only non-abiding means abiding nowhere. Yet precisely because one abides nowhere, one can truly be non-abiding. Thus it is said: "Not the other shore, not this shore, not the middle stream, yet crossing over sentient beings." And again: "In heaven, one is the same as heaven; among humans, one is the same as humans." If this is truly the case, then what place is not a shore? What shore cannot be moored at? Therefore, one need not ask which shore to moor at—only ask which Dharma one uses to moor. If one moors with love and views (attachment), the shore is always the shore of birth and death. If one moors with the contemplation of emptiness, the shore is always the shore of the two vehicles (Śrāvaka and Pratyekabuddha). If one moors with the six perfections and myriad practices, the shore is always the shore of the Bodhisattva path. If one moors with profound Prajñā (transcendent wisdom), the shore is always the shore of the true nature of reality—the Dharma-realm. Mengkai built the "Moored at the Shore Pavilion" out of filial devotion. There is worldly filial piety, which has not yet transcended love and views; there is supramundane filial piety, which aligns with the emptiness-contemplation and illusory liberation. And there is supreme supramundane filial piety—this is profound Prajñā. Mengkai has long observed the precepts; he is not one to be content with worldly filial piety. If he follows supramundane filial piety and then reveres the supreme supramundane filial piety, then this pavilion becomes a Prajñā-boat. May the layperson ride this boat, using the Buddha’s crossing as an oar of cassia, the Buddha’s conduct as a rudder of orchid, the glorious names of all Buddhas as a high sail, and the great vow to be reborn in the pure lands of the Buddhas as a swift wind. Then he will surely reach the jeweled shore of the lotus pond in the company of his elders, and thereafter, all the ten directions will be nothing but a land of bliss.