---
title: "靈峰蕅益大師宗論 · 寫書本大藏疏"
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/cmgn46ma50oypk104qt0xy6d0"
---

### 寫書本大藏疏

> Preface to the Great Canon

爰自法流東土，綿延千五百餘年，三藏所攝，幾七千軸，巍巍乎雪山王，眾藥皆備；浩浩乎大海水，眾寶悉充。健步者不能躋其巔，善遊者不能測其量，又奚怪仰視而足心酸澀，望洋而驚怖無極者哉？然〈普賢行願品〉云「書寫經卷，積如須彌。」夫過量事，唯過量人能辦耳。說者曰：「佛法無多子，何用此一落索為？」咄！無離文字說解脫也。果薦無多子，佛法一大藏亦豈屬多否？即令不識一丁，正自落索不少，當知多少有無，俱是虛妄分別。嘗慨習教者，置向上於罔聞，坐禪者撥佛法為外物，何異療饑畫餅，之楚北轅邪？龍居月心開士，於此事已信得及，自謂根性駑劣，機緣未偶，乃以持戒為要行，淨土為指歸，并欲悉書一大藏教為助緣，此真今時不思議事也。學禪不毀戒，是今第一不思議；又不非淨土，是今第二不思議；又不埽教，是今第三不思議。又大藏閱者罕竟，何況能書？是尤古今大不思議也。如是發心已，入過量人數，當見一錙一銖，莊嚴法海，即檀度而為般若，是名不思議檀；一點一畫，悟入真源，即書寫而為修證，是名不思議書。如是若檀若書，本因果報，同入不思議解脫境界；而余以數量人，言此過量事，亦復不可思議也。

> Since the Dharma spread east, it has flourished for over fifteen hundred years. The Tripitaka comprises nearly seven thousand scrolls—majestic as a snow-covered king of mountains, holding every medicine; vast as a great ocean, filled with all treasures. The swift-footed cannot climb its peak; the skilled swimmer cannot measure its depths. How can we wonder that some look up until their feet ache, or gaze at its boundlessness with terror? Yet the \*Samantabhadra's Practice Vows Sutra\* says, "Copying the scriptures forms a pile as high as Mount Sumeru." Such extraordinary deeds require extraordinary people. A certain speaker says, "The Dharma is simple—why bother with all this complication?" Nonsense! Liberation is not separate from words. If you truly see the simplicity, is even the entire Buddhist canon excessive? Even the illiterate are entangled in plenty. Know that ideas of much and little, existence and nonexistence, are all deluded distinctions. I have long lamented: those who study doctrine ignore the ultimate; those who practice sitting meditation dismiss the Dharma as something external. Is that not like drawing a cake to satisfy hunger, or heading north to reach Chu? Master Yuexin of Longju, a sincere practitioner, has gained true faith in this matter. Yet he considers himself dull in capacity, with karmic conditions still unresolved. So he takes precepts as his essential practice, Pure Land as his final goal, and wishes to copy the entire Buddhist canon to support his efforts—truly an inconceivable undertaking in this age. To practice Chan without rejecting precepts: that's the first inconceivable thing in today's world. To not disparage Pure Land: that's the second. To not discard the scriptures: that's the third. And for most, even reading the canon is rare—let alone copying it. This is especially inconceivable, through all past and present. With such a resolve, he has already joined the ranks of extraordinary beings. You should know: every brushstroke and every character adorns the Dharma-realm—this is giving that is wisdom itself, an inconceivable kind of charity. Every dot and line awakens one to the true source—this is copying that is cultivation itself, an inconceivable kind of writing. Such charity and writing—whether in original cause or resulting fruit—all enter the inconceivable state of liberation. And I, an ordinary person's measure, speaking of such transcendent matters, am also inconceivable.