--- title: "靈峰蕅益大師宗論 · 新安程季清傳" 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/cmgn46ogd0pbek104giwbmppf" --- ### 新安程季清傳并贊 > Biography of Cheng Jiqing of Xin'anwith Eulogy 季清居士，新安程小溪，第三子也，名文濟，法名通慧。讀書西天目，偶謁高峰大師塔，不覺痛哭，翦臂肉寸許奉供，遂矢志參究。禮雪嶠禪宿為師，逼拶既久，漸有入處。既遊太學，因長兄嗜堪輿術，習之，遍為叢席經營，自比司馬頭陀。至博山，無異禪師甚敬愛之，臨別步送五里。居士謂末世禪流，不達教理，建六年講社於蓮居，請十法主輪次登座。又以修行要門，須達法相，延自平法主至丈室，為菰城善信，再演《成唯識論》，撥冗諦聽，曉夜究心，深得慈恩綱要。每讀《華嚴》大典，及《發菩提心論》等，輒聲淚俱下，自號十願居士，凡放生濟獄，禮懺弘法，無不以身先倡，鼓舞成之。京兆錢元沖喪子，居士相與大興福業，幾至三十萬金。京兆卒，居士亦喪子，猛感無常，乃閉戶謝客，專修丈六佛觀。始懵懵，既隱隱，漸現佛身，明對心目，唯色黎黯，重加苦切，凝想不已，忽空中有聲教曰：「若欲見金色身者，須於佛身，先作紅想。」依教想之，果獲閉目開目，咸得了了。佛身光明，映室四壁，室中什物，皆成金色。出定，視世閒人，如死灰矣。一日，正趺坐，佛觀現前，家人排戶作聲，忽驚出定，乃不復見佛。因悟佛從想生，本無來去，而亦不捨觀門。但涉事既繁，功遂漸減，每以為恨。庚寅春，謂予曰：「邇來始悟生西要訣，須是放得娑婆下耳。」予甚然之。蓋居士雖修佛身觀，猶思後身作帝王弘法，或作天神護世，每遭予痛斥也。辛卯秋，嬰腹疾，即囑後事，屏雜緣，繪接引聖像，以助觀力。至九月初二日，吉祥而逝。居士生於萬歷戊子，閱世六十四年。先後舉十一子，僅存二。謂予曰：「生平每夢行軍征伐，執旗揮眾，當是夙世殺業太重，故所舉多不育耳。」元配盧氏，法名智福，先登樂土云。居士捐世，長女哀慕不已，至一七，夢居士曰：「吾已向吳門四十里外，作大叢席，護伽藍神矣。」方外史曰：「季清蚤歲參禪，復精唯識，歸心淨業。如此，而以風水名家，卒為護伽藍神，未登地菩薩，不能盡伏現行煩惱。世故有不足季清者，乃其大菩提心種，豈可得而掩哉？」 > Ji Qing, whose personal name was Wenji and Dharma name Tonghui, was the third son of Cheng Xiaoxi from Xin'an. He studied at West Tianmu Mountain. One day, he happened to visit the stupa of Master Gaofeng and was overcome with emotion, weeping uncontrollably. He cut an inch-long piece of flesh from his arm as an offering and resolved to dedicate himself to Chan practice. Taking the Chan master Xueqiao as his teacher, he underwent rigorous questioning and, after a long time, began to gain some insight. Later, he studied at the Imperial Academy. Because his elder brother was fond of geomancy, Ji Qing also studied it. He then managed the layout of various monasteries, likening himself to Sima Toudou. When he visited Boshan, Chan Master Wuyi greatly respected and cherished him. As they parted, the master walked him five li out of town. Observing that Chan practitioners in the degenerate age did not understand scriptural teachings, Ji Qing established a six-year lecture community at Lianju, inviting ten Dharma masters to take turns giving discourses. He also recognized that the essential gate of cultivation required understanding dharma characteristics. He invited Dharma Master Ziping to his abode to lecture on the \*Cheng Weishi Lun\* (The Treatise on the Establishment of the Doctrine of Consciousness-Only) for the faithful of the Gucheng region. Despite his busy schedule, he listened attentively and studied day and night, deeply grasping the core teachings of the Cien tradition. Whenever he read the \*Avatamsaka Sutra\* or the \*Treatise on the Awakening of Mahayana Faith\*, he would weep aloud. He called himself "The Vow-Fulfilling Layman." Every activity—releasing living beings, aiding prisoners, repentance ceremonies, spreading the Dharma—he led by example and inspired others. A man named Qian Yuanzhong, the governor of Jingzhao, lost his son. Ji Qing collaborated with him to carry out immense meritorious deeds, amassing nearly 300,000 gold. After the governor died, Ji Qing also lost his son. Deeply struck by impermanence, he shut his door, refused visitors, and exclusively cultivated the meditation on a sixteen-foot-tall Buddha image. At first, his vision was dim; then it became indistinct. Gradually, the Buddha's form appeared, bright before his mind's eye. Still, the color was dark and obscured. He intensified his effort. As he concentrated without ceasing, a voice resounded from the sky, instructing him: "If you wish to see the golden body, you must first form the thought of redness within the Buddha's body." Following this instruction, he visualized accordingly. In the end, whether his eyes were open or closed, he saw the Buddha's body clearly. The Buddha's light filled the room, illuminating its four walls. All the objects in the room turned to gold. When he emerged from samadhi, looking at ordinary people, they appeared like dead ashes. One day while sitting cross-legged, the vision of the Buddha appeared before him. His family members pounded on the door, startling him out of his samadhi. He no longer saw the Buddha. This made him realize that the Buddha arose from thought, fundamentally without coming or going. Yet, he did not abandon the practice of visualization. However, as his worldly engagements increased, his accomplishment gradually waned. He often regretted this. In the spring of the Gengyin year, he told me, "Recently, I have realized that the essential instruction for rebirth in the Pure Land is this: one must be able to let go of this Saha world!" I agreed deeply. You see, even though the layman cultivated the visualization of the Buddha's body, he still thought about being reborn as a king to spread the Dharma or as a celestial guardian to protect the world. I had often scolded him harshly for this. In the autumn of the Xinmao year, he fell ill with an abdominal ailment. He immediately made final arrangements, cut off all extraneous activities, and hung up a painting of the Buddha guiding sentient beings to assist his visualization. On the second day of the ninth lunar month, he passed away peacefully. The layman was born in the Wuzi year of the Wanli era. He lived sixty-four years. He had eleven children, only two of whom survived. He said to me, "Throughout my life, I have often dreamed of marching in battle, holding a banner, and commanding troops. This must be because of the heavy karma of killing from my past lives. That is why so many of my children did not survive." His principal wife, Lu, whose Dharma name was Zhifu, had already left for the Pure Land. After the layman passed away, his eldest daughter grieved for him deeply. On the seventh day after his death, she dreamed of him, saying, "I have already gone over forty li from Suzhou to serve as a protective guardian deity at a large monastery." The historian says, "In his youth, Ji Qing practiced Chan. Later, he deeply understood the Doctrine of Consciousness-Only and devoted himself to the Pure Land. Yet, because he was also an accomplished geomancer, he eventually became a guardian deity. Unenlightened bodhisattvas cannot entirely eliminate active afflictions. Thus, there were those who found Ji Qing inadequate. But how could his great aspiration for enlightenment ever be concealed?"