---
title: "靈峰蕅益大師宗論 · 璧如惺谷二友合傳"
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/cmgn46ogd0pb9k104dfef6zm4"
---

### 璧如、惺谷二友合傳并贊

> Biography of Bi Ru and Xing Gu: Two Friends<note place="inline">With Eulogy</note>

璧如禪師，諱廣鎬，台州王氏子，俗名敬轂，號伯無。父士琦，為大同開府，以廉名。師弱冠，即有出世志，禮雲棲蓮大師，受五戒，有今名。萬曆丙午，舉孝廉，時二十七歲。越兩大試，慨然就選，為急完仰事俯育之累，圖出世也。令新淦，愛民如子，因居官，戒德稍疏。戊午入覲，舟次荻港，夢鬼使攝見冥王，責以破戒事，驅入獄。傍有冥官代請，取破戒後諸事省之，善多惡少，釋不入獄，鑿蒲萄朵，釘柱上。及寤，雙目乃矐矣。醫進藥，復夢為冥王所訶，更以二錇入兩眶，大痛，失聲而醒，遂不服藥，告歸，築室台山高明寺傍，日課《金剛般若》，并大悲心咒。行法不一年，漸復明，諸親友勸令再仕，歎曰：「人生幾何，猛求出世不暇，猶作蝸角蠅頭活計乎？」惟太夫人在，未忍去。然思既欲離俗，復以母在為礙，豈可不願母臻上壽耶？時有人因子出家悲泣，太夫人故笑之曰：「第一好事，應慶幸，何泣為？設在吾，吾決不作此態也。」師由是安心遠遁，剃染楚中，單身行腳，備嘗諸苦，登戒品，掩關閱律，并書華嚴大法。次歷匡廬諸處，到博山，隨眾參禪，人無知者。予適同歸一師，送惺谷至博山薙髮。師在高明，曾與歸師交。歸一日眾中執其手曰：「公是回生王伯無否？」不容諱，始實之。日見予，與無異禪師論受戒事最悉。因歎近來律學大淆，本以破戒，親受冥譴，久欲留心此道，而歷叩名德律主，罕不瞶瞶者。予出《毘尼集要》示之，亟讀亟賞，歎未曾有，遂與盟千古交。又知予方事閱藏，以啟囑曰：「三藏義類，宜總為一書。三藏酌要，諸宗集要，佛事稽古正訛，宜各別為一書。發菩提心集，六度集，宜為二書。毗尼中衣事，缽事，及授戒，說戒，羯磨諸事，日用閒宜行者，當輯附《集要》後。《梵網經》，雖有二大士發明，宜補以彌勒戒本，及諸經有相發者，集附本條之下，然後自出手眼，以補前人之缺，亦不失為二大士忠臣。勿以避嫌，失此勝事。沙彌戒、優婆塞戒，俱要少有發明，附於《集要》。已上八則，弟往讀契經，薄有微願。恨齒逼遲暮，精已銷亡，近又作蒲團活計，不能填也。幸逢郢匠，敬附當機，儻三昧酒消，尚冀奉襄半臂。不爾者，當結縞帶於來生矣。」予唯唯謝曰：「弟亦夙有此志，不謀而合，第六第八兩事，業已為之矣。」未幾，掩關東峰靜室。次年，太夫人以其故，二訃，乃歸省。太夫人語曰：「予謂子出家，吾不悲泣，今果然否。勉矣，吾自善養餘年，汝子亦善學，勿以此妨出世大事也。」師奉慈命，遊武林，與新伊法師莫逆。時予入孝豐，取道武林。師曰：「《集要》雖預參訂，實未淹浹。擬從師授講服習之，不令付諸空言。今遇華嚴法席，不能隨餘生。若在，明歲，入山結夏耳。」不旬日，嬰微疾，預知時至，命侍者寫囑言，貽二子，攝心念佛而去。嗚呼！以師之敏而好學，解而能行，具出世正因，懷菩提大願，謙光厚德，飲人以和，無愧蓮師法脈。天竟不假以年，非法門大不幸乎。師生於萬曆庚辰，卒於崇禎辛未，世壽五十有二，法臘五年。示居學地，故衣缽無傳，唯《回生紀》一卷行世。佛日金臺法師，塔其全身於皋亭山麓。

> The Meditation Master Bichan, whose monastic name was Guanghao, was a son of the Wang family from Taizhou. His secular name was Jinggu, and his style name was Bowu. His father, Shiqi, served as the governor of Datong and was known for his integrity. In his youth, the master already aspired to renounce the world. He paid respects to the Great Master Lian of Yunqi, received the five precepts, and gained his current renowned name. In the year Bingwu of the Wanli era (1606), he passed the imperial examinations and became a "xiaolian" at the age of twenty-seven. After two major examinations, he resolutely chose to take an official post, hoping to quickly fulfill his obligations to support his family, all as a means to eventually renounce the world. He became the magistrate of Xingan, loved the people like his own children, but because of his official duties, his observance of the precepts slightly slackened. In the year Wuwu (1618), he went to the capital for an audience. When his boat docked at Digang, he dreamed that a ghostly emissary arrested him and brought him before the King of the Underworld. The King rebuked him for breaking the precepts and ordered him thrown into prison. A judge in the underworld pleaded on his behalf, requesting a review of his deeds after the precept-breaking. Finding more good than evil, they released him from prison, but they carved a grape flower and nailed it to a post. When he awoke, his eyes had gone blind. Doctors prescribed medicine, but he dreamed again that the King of the Underworld scolded him, and then two nails were driven into his eye sockets, causing great pain. He cried out and woke up. From then on, he refused to take medicine, resigned from his post, and built a hut next to Gaoming Temple on Tiantai Mountain. His daily practice was reciting the Diamond Sutra and the Great Compassion Mantra. After practicing this method for less than a year, his eyesight gradually returned. Relatives and friends urged him to return to official service, but he sighed, "How long is human life? Eagerly seeking renunciation, there is no time to spare—why busy myself with trivial worldly gains?" Only his mother remained, and he could not bear to leave her. But he thought, "Since I wish to leave the secular world, yet my mother's presence is an obstacle—should I not wish for her to attain a long life?" At that time, someone cried because their son became a monk. The master's mother deliberately laughed and said, "Becoming a monk is the most wonderful thing; you should rejoice! Why weep? If it were me, I would never act like this." The master felt relieved by this and traveled far away. He shaved his head and took ordination in Hubei, traveling alone on foot as a wandering monk. He endured all kinds of hardships, received the full precepts, entered a closed retreat to study the Vinaya, and copied the Avatamsaka Sutra. Then he traveled to Mount Lu and other places, arriving at Boshan. There he joined the assembly in practicing Chan meditation, and no one knew who he was. By chance, I came with Master Guiyi to accompany Xinggu when he shaved his head at Boshan. The master knew Master Guiyi from Gaoming. One day, Guiyi grabbed his hand in the assembly and said, "Are you the 'resurrected' Wang Bowu?" He could not deny it, so he finally confirmed his identity. Upon meeting me, he discussed with Chan Master Wuyi the matter of receiving the precepts in great detail. He lamented that the study of the Vinaya had become greatly confused. Having personally suffered retribution in the underworld for breaking the precepts, he had long wished to study this path. But after carefully questioning many renowned Vinaya masters, he had found few who were not confused about it. I showed him my work \*Epitome of the Vinaya\*. He read it eagerly and praised it, saying he had never seen anything like it. We then swore an eternal friendship. He also learned that I was about to begin reading the Buddhist canon, and he wrote a letter entrusting me with advice: "The meaning and categories of the three collections of scripture should be compiled into one book. A digest of the three collections, essential teachings of the various schools, and a work to correct errors in Buddhist history should each form a separate book. A collection on generating Bodhicitta and a collection on the six perfections should be two books. Matters concerning robes, bowls, precept transmission, precept recitation, karma procedures, and daily practice within the Vinaya should be compiled as an appendix to the \*Epitome\*. The Brahma Net Sutra, although already illuminated by two great masters, should be supplemented with the Maitreya Pratimoksha and relevant passages from other sutras, collected as annotations. Then, using your own insight, you should supplement the previous masters' deficiencies, thus remaining a loyal disciple to those two great masters. Do not avoid this excellent task out of caution. The Shramanera precepts and the Upasaka precepts both need brief explanations to be appended to the \*Epitome\*. These eight tasks I have long cherished since reading the scriptures. I regret that my age is advancing and my energy is fading; recently, I have been busy with 'cushion work' (meditation) and cannot fulfill them. Fortunately, I have met a true craftsman, and I respectfully pass this on to the one who can now take it up. If the wine of samadhi can free me from these concerns, I still hope to help a little. If not, may we bind our friendship in a future life." I humbly accepted and replied, "I have long had the same aspiration; it is a meeting of minds without prior consultation. The sixth and eighth items, I have already begun." Not long after, he entered a closed retreat in the eastern peak hermitage. The next year, news came twice of his mother's passing, so he returned home to mourn. His mother said to him, "I told you I would not weep when you became a monk. Is that not now the case? Go on, I will nourish my remaining years well; your son will also study well. Do not let this hinder your great task of renunciation." Following his mother's instructions, he traveled to Wulin, where he became close friends with Master Xinyi. At that time, I was traveling to Xiaofeng and passed through Wulin on my way. The master said, "Although I helped to finalize the drafts of the \*Epitome\*, I have not yet deeply understood it. I plan to receive teachings, lectures, and practice accordingly, so that it is not just empty words. Now that the Avatamsaka Dharma assembly is upon us, I cannot accompany you in the coming year. If I am still here, I will enter the mountains for the summer retreat next year." Within ten days, he fell slightly ill. Knowing his time was near, he instructed his attendant to write down his final words. He left them for his two sons, concentrated his mind on reciting the Buddha's name, and passed away. Alas! With his sharp intelligence and love of learning, his understanding and ability to put it into practice, his possession of the genuine causes for renunciation, his Bodhi vow, his humble light and profound virtue—he nourished others with harmony and was truly a worthy heir to Master Lian's Dharma lineage. That Heaven did not grant him a longer life—is this not a great misfortune for the Dharma gate? The master was born in the year Gengchen of the Wanli era (1580) and died in the year Xinwei of the Chongzhen era (1631). He lived for fifty-two years and had been a monk for five years. Because he remained in the stage of a learner, his robes and bowl were not passed down. Only a volume titled \*Record of a Return from Death\* survives. The Dharma sun, Master Jintai, built a stupa for his complete body at the foot of Gaoting Mountain.

惺谷禪師，諱道壽，溫陵何氏子，俗名啟圖。為文學時，閱憨山大師《楞伽記》，且讀且泣，發出世心，捐舉業，專究宗乘。因父在，不得出家，以居士身，與道友如是、雨海等，日相砥礪。泉南久乏聞熏，緇林無人知參，方行腳事，師鼓一二英傑，破格遠遊，閩中緇素，始稍稍有發心北學於江浙者。初至匡山，謁憨大師，見其規模闊大，於商究生死一事不甚切，捨之，之博山。博山居以別室，勉以參究年餘，每與異師論甚厲，異師不以為怪，知其別有長也。然異師法門，必先定後慧，師自揣種性，應先慧後定，藥病不投，莫能相療。東遊武林，訪無盡法師於天台，見故友歸一師，德業俱進，疑法師必有出格鉗錘，依之，得閱《妙宗鈔》等極則教理，回視昔時慧解，倍覺精細。劉大參延至吳門，從吳門遊杭，抵龍居。時予在龍居閱藏，一見即問：「有著作否？」以白牛十頌示之，大悅，遂欲盟千古交，予未以為然。相聚既久，每與予破格大諍，予謂此居士也，未必細察余言。後因歸一師同結冬，偶商及耳根圓通法門，歸師持公論，是師非予，予因虛心再研舊諍，負墮處大半矣，乃共締千古盟，激令早現僧相。師以舊禮博山，不忍背歸。師與予欣然送之到博山，異師手為薙髮，而未受沙彌及比丘戒。蓋受戒事，曾與季賢師約，必復古制故也。庚午春，予病滯龍居，然臂香刺舌血，作書與之。師同如是師來，禮季賢師為和尚，覺源師為教授闍黎，新伊師為羯磨闍黎，力復如來舊規，如法受沙彌及比丘戒，唯菩薩戒不重受，以為居士時，曾受之博山也。結夏安居，聽《毘尼集要》。師久習宗乘，得其大益，亦未免染其流弊，不能留心律學，但恐負予苦心。知佛日金臺師，虛懷好善，以《集要》力請流通。辛未秋，疾終佛日。嗚呼！師亦最奇人也。為法門每觸時忌，為道友每忘自身。慧眼超群，機辯峭拔，往往以短兵取勝。雖名禪宿德，欲與之戰，大似撼岳家軍。馴致之，兜率覺範，豈多讓焉？予方謂博山有子，青出於藍，何入滅之速耶？師生於萬曆癸未，世壽四十有九，法臘二年。金臺法師茶毘之塔，其骨與璧師鄰。如是師以受師益最多，輯師平日手札，名為筆語而流通之，述行紀，執弟子禮於身後，為天下後世重名相而輕法恩者愧云。

> Xinggu Chanshi, whose Dharma name was Daoshou, was born into the He family of Wenling and was originally known as He Qitu. When he was studying literature, he came across Master Hanshan's \*Commentary on the Lankavatara Sutra\*. The more he read, the more he wept, and a longing to leave worldly life stirred within him. He abandoned the imperial examinations and devoted himself entirely to the study of the Chan school. Since his father was still alive, he could not become a monk. As a layperson, he spent his days encouraging his Dharma friends Rushi and Yuhai to sharpen their practice. The area of Quannan had long lacked the nourishment of genuine Dharma teaching, and the local monks knew nothing about the practice of wandering to visit teachers. Xinggu stirred a few outstanding individuals to break convention and travel far and wide. Thus, the monastic and lay people of Fujian gradually began to aspire to travel north and study in regions like Jiangsu and Zhejiang. First, he arrived at Mount Kuang, where he visited Master Hanshan. Seeing the master's grand and expansive vision, but that he was not especially pressing on the matter of escaping birth-and-death, Xinggu left him and went to Boshan. Master Yishi at Boshan gave him a separate room and urged him to engage in \*canju\* (investigating a \*gong'an\*) for over a year. During that time, Xinggu often debated fiercely with Master Yishi, but Yishi did not take offense, recognizing that Xinggu had his own strong points. However, Yishi taught a path in which meditative concentration (\*samadhi\*) must precede wisdom (\*prajña\*). Xinggu felt that his own nature was the opposite; that he needed wisdom first, then concentration. Like the wrong medicine for the disease, they could not help each other. Traveling east to Wulin, he visited the Dharma teacher Wujin at Mount Tiantai, where he met his old friend, Master Guiyi, whose virtue and practice had both advanced. Suspecting that Dharma teacher Wujin must have some extraordinary method of instruction, Xinggu joined him and finally got to study profound doctrinal works like the \*Commentary on the Sutra of Immeasurable Meaning\*. Looking back, his previous conceptual understanding seemed far more refined. The grand secretary Liu invited him to Wumen, and from there Xinggu traveled to Hangzhou, eventually arriving at Longju Monastery. At the time, I \[Ouyi\] was residing at Longju Monastery studying the canon. The moment we met, he asked, "Do you have any writings?" I showed him my "Ten Verses on the White Ox." He was overjoyed and swore an eternal friendship, but I was not so sure. Once we had spent considerable time together, we often engaged in fierce debates that broke conventions. I thought to myself, \*He is just a layperson; he probably can't grasp my subtle points.\* Later, because Master Guiyi was spending the winter retreat with us, we happened to discuss the perfect penetration of the faculty of hearing. Guiyi took a fair position, siding with Xinggu's view over mine. Consequently, I humbly re-examined my previous arguments and found that I was largely in the wrong. Then we swore a pact of eternal friendship, and I urged him to take on the appearance of a monk as soon as possible. Xinggu had already pledged to Master Yishi at Boshan, however, and could not bear to break his vow of loyalty. Delighted, I accompanied him to Boshan, where Master Yishi personally tonsured him. But Xinggu did not receive the novice or full Bhikṣu precepts, because he had previously agreed with Master Jixian to restore the ancient monastic regulations. In the spring of 1630, I fell ill and was trapped at Longju Monastery. I burned incense on my arm, pricked my tongue for blood-writing, and sent a letter to him. Xinggu came with Master Rushi, received Master Jixian as his precept master, Master Jueyuan as his instructor, and Master Xinyi as his karmadana, rigorously restoring the Buddha's ancient system. He lawfully received the novice precepts and the full Bhikṣu precepts, but did not receive the Bodhisattva precepts again, since he had already received them from Boshan while still a layperson. During the summer retreat, they listened to the \*Summary of the Vinaya\*. Having long practiced the Chan school, Xinggu had reaped great benefits, but also become contaminated by its faults. He could not focus on the study of the Vinaya, but just feared disappointing my heartfelt effort. Knowing that Master Jintai of the Buddha-Sun hermitage was humble and virtuous, Xinggu earnestly urged him to circulate the \*Summary of the Vinaya\*. In the autumn of 1631, he passed away in the Buddha-Sun hermitage. Alas, Xinggu was a most extraordinary man! For the Dharma, he often touched the world's taboos; for his Dharma friends, he often forgot his own life. His wisdom-eye surpassed the crowd, and his keen, sharp rhetoric could win with a single, unexpected stroke. Even renowned Chan masters and virtuous elders who tried to duel with him felt like they were fighting Yue Fei's army. If he had lived longer, how could he have fallen short of the great Doulu and Juefan? I had just remarked that Master Boshan had gained a true heir who would surpass him—why did he pass away so quickly? He was born in 1583 (the eleventh year of the Wanli era) and died at age forty-nine, with a monastic tenure (\*Fala\*) of only two years. Master Jintai cremated him and placed his relics in a pagoda next to Master Bi. Master Rushi, having gained the most from Xinggu's teachings, compiled Xinggu's collected letters, published them as \*Written Dialogues\*, wrote a record of his life, and performed the rites of a disciple even after his master's death—all to shame later generations who valued fame over gratitude for the Dharma.

方外史曰：「二師皆予最善交也。璧慈而溫，惺悲而厲。璧聰俊而詳明，惺沈毅而精銳。璧日讀數卷，過目了了，惺涵泳一偈一句，經旬月不置。是故惺服璧之博暢，璧服惺之瑩徹。璧所屆，人皆愛之。惺所屆，人皆畏之。璧惟欲受人益，未敢益人，故以能問於不能，以多問於寡。乃至臨終，猶合掌問法，令侍者泥首。惺惟欲益人，即名自益。故從閩至江右，從吳至武林，無不以好辯貽譏叢席。乃至臨終，憶念故友如是，勸宜自顧，猶厲聲大叱，謂千古安有自私自利聖賢。」噫！孔子謂不得中行，必也狂狷。孟子稱伯夷、柳下，同為聖人。二師春蘭秋菊，各擅其美。奚必兩融，始名全德也？其與予交也，璧師欲受予益，不得不稍以微辭益我，惺師欲益於我，亦不得不稍受予益，皆生平破格處也。可痛者，璧師欲學毘尼，有志未遂，惺師既學不能力，如來正法，誰共仔肩歟？嗟乎！一月閒，二師相繼而歿。予雖有一二同志，但能受益，不能益我，或可相益，而喜願惡逆，不能結眉於紅爐烈燄中，撒手於冰凌劍刃上。如二師者，大事因緣，尚不免留下公案，矧不及二師哉。予是以浩然永歎，甘沒齒於深山也。

> The lay scholar Fangwai Shi remarked: "Both masters were my closest friends. Bi Cishi was kind and gentle, while Xing Kongshi was compassionate yet stern. Bi Cishi was intelligent, refined, and thorough; Xing Kongshi was resolute, profound, and keen. Bi Cishi could read several volumes in a day and grasp everything at a glance; Xing Kongshi would immerse himself in a single verse or phrase for months without rest. Thus, Xing Kongshi admired Bi Cishi's breadth and fluency, while Bi Cishi admired Xing Kongshi's clarity and penetration. Wherever Bi Cishi went, people loved him; wherever Xing Kongshi went, people feared him. Bi Cishi only sought to receive from others and dared not teach, so he asked about what he did not know from the ignorant and sought from the many what he lacked. Even at his deathbed, he folded his hands to ask for teachings, urging his attendant to bow his head. Xing Kongshi only sought to benefit others, which in itself was benefiting himself. From Fujian to Jiangxi, and from Wu to Wulin, he was never free from criticism for his fondness of debate. Even at his death, recalling his old friend, he advised others to take care of themselves, yet he still shouted sternly, 'Since ancient times, has there ever been a selfish sage?'" Alas! Confucius said, "If one cannot find a balanced person, one must settle for the ardent or the aloof." Mencius praised Boyi and Liuxia Hui as equally sages. These two masters were like orchids in spring and chrysanthemums in autumn, each excelling in their own beauty. Why must they be merged to be called complete virtue? In their friendship with me, Bi Cishi wished to receive from me and could not avoid slightly benefiting me with subtle words. Xing Kongshi wished to benefit me and could not avoid slightly receiving from me. These were exceptional circumstances for both. What is lamentable is that Bi Cishi wished to study the Vinaya but never fulfilled his aspiration, while Xing Kongshi studied it but lacked the strength to practice it. Who will shoulder the burden of the Tathagata's true Dharma? Alas! Within a single month, these two masters passed away one after another. Although I have one or two like-minded friends, they can only receive from me but cannot benefit me, or if they can mutually benefit, they prefer joy and dislike adversity. They cannot join me in the red-hot furnace of practice or let go on the icy blade of reality. Were these two masters, even they could not avoid leaving behind unresolved cases in their great karmic causes. How much less those who are inferior to them? Thus, I sigh deeply and willingly spend the rest of my days in the deep mountains.