---
title: "靈峰蕅益大師宗論 · 影渠道山二師合傳"
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/cmgn46ogd0pbfk104qh8w0lcj"
---

### 影渠道山二師合傳

> Biographies of Master Yingqu and Master Daoshan

影渠師，檇李孫氏子，出家本府之施菴，法名清沼。道山師，一字靈隱，武林孫氏子，出家普陀之靜室，法名永闃。天啟初年，有抱璞蓮法師，兼受龍池禪學，建期武康淨名菴，二師同堂相聚，盟世外金蘭，從是形影相隨者，二十餘年。影沈靜，寡言笑，靈爽朗，多恢諧，似不相侔。而謹身節用，孤峻少合，則出一轍。故始自叢席，終迄住靜，不啻如水乳也。既參抱師之禪，復聽古德法師之教，古師為予授戒闍梨，而予生平不入講席，與二師雖同門，初不相識。至乙亥春，阻雨祥符，始相傾信。是年冬，二師獲閱《法華玄義》及《摩訶止觀》，大悔見此二書之晚。知台宗圓頓法門，直指人心，見性成佛，誠不異單傳正印。而六即簡濫，尤足救末世狂禪之失也。蓋影師久習禪坐，頗通教典。靈師曾在淨名堂中，得箇省處，每歎諸方禪學，展轉訛偽，無可並譚。僅寄情詩句之閒，與雪嶠秋潭諸名宿酬倡。視斯世同流合汙輩，若將浼焉。甘淡薄，守枯寂，凜凜乎若冰雪之寒，矯矯乎若雲外之鶴。今讀其詩，猶可想見其眉宇也。辛巳九月初八日，影師示寂，享年五十有五。次年壬午九月二十五日，靈師示寂，享年四十有七。遺骨共歸西溪普同塔中。影師從行腳後，遵頭陀行，每事任靈師為之，唯拱默靜修而已。靈師僅薙度兩人，一名福具，字戒心，久從予遊。一名福定，字止林，長師一歲，而出家在福具後，即今督梓詩稿者，亦能勤修禮誦，不墜家風。二師生平，最落落寡合，而一與之交，則道誼最切，每令人念之不忘。從來不事干謁，不營世務。檇李緇素，每追慕其高風，誠末世優曇華也。何俟登壇豎拂，方名人天師範哉。

> Shadow Master was from a family surnamed Sun in Zuili. He left home life at the Compassion Hut in his native prefecture, with the Dharma name Qingzhao. Way Mountain Master, also known as Lingyin, was from a family surnamed Sun in Wulin. He left home life in a quiet room on Putuo Island, with the Dharma name Yongqu. In the early years of the Tianqi era, there was a Dharma Master Baopu Lian who had also received training in Dragon Pond Chan teachings. He established a retreat at Jingming Hut in Wukang, and these two Masters gathered together there, forming a bond of sworn brotherhood beyond the ordinary world. From that point on, they were inseparable for over twenty years. Shadow was calm and reserved, rarely speaking or laughing. Lingyin was bright and cheerful, often humorous—they seemed quite dissimilar. Yet they were identical in their careful conduct, frugality, lofty aloofness, and reluctance to mix with others. From their time in the monastery assemblies to their eventual life in quiet seclusion, they were as harmonious as water and milk. After studying Chan under Master Bao, they also listened to the teachings of the ancient Dharma Master Gu. Master Gu was my precept-giver (Upadhyaya), but since I had never attended lectures on scriptures, even though the two Masters and I were from the same tradition, we did not know each other at first. It was not until the spring of the Yihai year, when I was delayed by rain at Xiangfu Temple, that we began to connect deeply and trust one another. That winter, the two Masters obtained and read the \*Profound Meaning of the Lotus Sutra\* and the \*Great Cessation and Contemplation\*. They deeply regretted not having encountered these texts earlier. They realized that the Perfect and Sudden teachings of the Tiantai School, which directly point to the human mind and see one's true nature to attain Buddhahood, are truly no different from the single, direct transmission of the Chan School. Moreover, the doctrine of the "Six Identifications" (six levels of identity) clarifies the path and prevents confusion—especially helpful for correcting the faults of reckless Chan practitioners in the degenerate age. Shadow Master had long practiced sitting meditation and was quite well-versed in the scriptures. Lingyin Master had once gained some insight in the Jingming Hall and often lamented that Chan studies in various places had become corrupted and false, with no one to discuss the truth. He only sought expression in poetry, exchanging verses with notable recluses like Xuejiao and Qiutan. He considered the worldly stream of corrupt practitioners as something defiling. He was content with simplicity, abided in quietude, and was as pure as ice and snow, as lofty as a crane above the clouds. Today, reading his poems, one can still imagine his noble bearing. On the eighth day of the ninth month in the Xinsi year, Shadow Master passed away at the age of fifty-five. The following year, on the twenty-fifth day of the ninth month in the Renwu year, Lingyin Master passed away at the age of forty-seven. Their remains were interred together in the Common Stupa at West Creek. Shadow Master, after his pilgrimage, strictly followed the ascetic practices (Dhutanga). He let Lingyin Master handle all worldly affairs, while he himself remained silent and devoted to cultivation. Lingyin Master only ordained two disciples: one named Fuju, with the style name Jiexin (Mind of Precepts), who had long been my student; the other named Fuding, with the style name Zhilin (Forest of Stillness), who was a year older than Lingyin Master but had left home later than Fuju. The latter is now overseeing the printing of the poetry manuscripts. He too is diligent in rituals and recitations, upholding the family tradition. The two Masters were the most aloof and reluctant to associate with others in their lifetimes. But once they formed a friendship, their moral bonds were the deepest, and they are remembered with fondness. They never engaged in flattery or worldly affairs. The monastics and laypeople of Zuili often admired their lofty conduct—truly they were like the udumbara flower in a degenerate age, appearing only rarely. Why would one need to ascend the Dharma throne and raise the whisk to be called a teacher of humans and gods?

## 靈峰蕅益大師宗論卷第八之一

> Volume 8, Part 1 of Master Ouyi's Collected Works

## 靈峰蕅益大師宗論卷第八之二

> Volume 8, Part 2 of Master Ouyi's Collected Works