---
title: "靈峰蕅益大師宗論 · 玄素開士結茅修止觀助緣疏"
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/cmgn46ma50oyzk1043usnjxzu"
---

### 玄素開士結茅修止觀助緣疏

> Master Xuansu's Request for Support in Building a Hut for Cultivating Calm and Insight

教觀之道不明，天下無真釋。如學思之致不講，天下無真儒也。儒之道，在盡心知性，故篤行一事，必在學問思辯之終。大易略思辯，益以寬居。寬居即思辯異名也。以其心領神會，故曰寬以居之。以其善巧決擇，故曰慎思明辯。聖學淵源，必須向此關透去，方無鹵莽滅裂之虞。佛道以見性明心為指歸，以信行法行為方便。信行秉教，豈廢觀心？法行觀心，豈容離教？是以西天諸祖，無不貫通三藏，深入諸禪。南嶽天台，弘通《般若》、《法華》，亦未嘗不以觀心為要，目足並運，入清涼池，否則鑽他故紙，終招說食數寶之譏；冷坐蒲團，未免暗證無聞之禍。學不思則罔，思不學則殆也。法流東土，門庭漸岐。立法者，本屬一時救病權宜。展轉相傳，遂成水火。宗教相非，性相相角，台賢相排。原其故則各是，執其辭則並非。而又教下之人，罔思修證，宗乘之士，多落險塗，致令行果無成，教道幾熄。惟台嶺一宗，始從智者、章安，中歷荊溪、四明諸老，近復得妙峰、幽溪諸大師，相繼而興，教觀雙舉，信法兩被，故能超賢首、慈恩諸教之觀道寥寥，亦勝曹洞、臨濟等宗之教法貿貿。東南一絲，信可繫佛法九鼎於不墜，末世津梁，捨此安從邪？玄素開士，儒林雋雅，忽悟無常，頓從剃落，依棲台嶺，足不出幽溪之戶者數年，抱病參求，晨昏不廢，學問思辯之功，可稱弗得弗措者矣。篤行一事，今正是時，擬遵如來顧命，以頭陀行，住阿蘭若。但欲正修，先須方便，五緣之內，四事為先，是在有志為真儒者，助成此真釋事業。余每謂非真釋不足以治世，是以一切三寶，常能擁護世閒，而真儒亦足以出世，是以一切有道國王、大臣、長者、居士，常能憶持佛囑。具正眼者，必能深達此意，知世閒福田有在矣。

> The path of teaching and contemplation is unclear, so there is no true Buddhism in the world. Just as the principle of learning and reflection is not emphasized, there is no true Confucianism. The way of Confucianism lies in fully realizing the mind and understanding one's nature; hence, the single act of earnest practice must come at the end of learning, inquiry, reflection, and discernment. The \*Book of Changes\* glosses over reflection and discernment but adds the concept of "broad dwelling." Broad dwelling is just another name for reflection and discernment. Because it involves the mind grasping and spiritually comprehending, it is called "dwelling broadly." Because it involves skillful and discerning choices, it is called "careful reflection and clear discernment." The profound origins of the sage's teachings must penetrate this crucial point; only then will there be no fear of recklessness or neglect. The Buddhist path takes seeing one's nature and understanding the mind as its ultimate goal, and faith-practice and dharma-practice as its expedient means. Practitioners of faith follow the teachings; how could they discard contemplation of the mind? Practitioners of dharma contemplate the mind; how could they abandon the scriptures? Thus, all the patriarchs in the West thoroughly mastered the Tripitaka and deeply entered into various meditative states. The masters of Nanyue and Tiantai widely propagated the \*Prajñāpāramitā\* and the \*Lotus Sūtra\*, yet they never neglected the essential practice of mind contemplation. With both eyes and feet in motion, they entered the cool pond of liberation. Otherwise, one would merely scratch at old papers, ending up mocked for "talking about food and counting treasures," or sit coldly on a meditation cushion, suffering the calamity of dark realization without any hearing. "Learning without thinking is futile; thinking without learning is perilous." As the Dharma flowed into the Eastern lands, the doctrinal gates gradually diverged. The establishment of doctrines was originally a temporary remedy tailored to specific ills. As they were handed down successively, they ended up at odds like fire and water. Doctrinal schools blamed meditative schools; nature and characteristics schools battled; Tiantai and Xianshou schools rejected each other. In essence, each school's reasoning was correct, but when adhering rigidly to their words, none were right. Moreover, those in the doctrinal schools rarely thought about cultivation or realization, while practitioners of the meditative schools often fell into dangerous paths. This caused the fruits of practice to remain unattained and the path of teaching nearly extinguished. Only the Tiantai lineage, beginning with Master Zhiyi and Zhang'an, continuing through Masters Jingxi and Siming in the middle period, and revived in recent times by Masters Miaofeng and Youxi, upheld both teaching and contemplation, serving both faith and dharma. Therefore, it surpassed the meager contemplation paths of the Xianshou and Cien schools, and also excelled over the chaotic teachings of the Caodong and Linji schools. One strand in the Southeast truly can anchor the Dharma's nine-fold treasure from falling. In this degenerate age, a ferry crossing, where else but here can one turn? The layman Xuansu, refined and elegant among Confucian scholars, suddenly awakened to impermanence, immediately shaved his head and entered monastic life, relying on Tiantai. For several years, he never left the gate of Youxi, embracing illness while seeking understanding, diligently practicing morning and night without cease. His work of learning, inquiry, reflection, and discernment as true as one who "will not stop until he has achieved understanding." As for the single act of earnest practice, now is precisely the time for it. He intends to follow the Tathāgata's final instructions, to dwell in an Aranya with the ascetic practice of a Dhūta. But to engage in proper cultivation, one must first create the proper conditions. Among the five conditions, the four material requisites come first. This awaits those who aspire to be true Confucians, to assist in this genuine Buddhist endeavor. I often say that without true Buddhism, one cannot govern the world; thus, all the Three Jewels constantly protect and support the world. Likewise, true Confucianism is also sufficient to transcend the world; thus, all enlightened kings, ministers, elders, and laypeople constantly remember and uphold the Buddha's entrustment. Those who possess the correct vision will certainly deeply understand this meaning, knowing that the field of merit in the world has its place.