---
title: "靈峰蕅益大師宗論 · 壽延壽院新伊法師六秩序"
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/cmgn46ogd0pbhk104bsv6xkyw"
---

### 壽延壽院新伊法師六秩序

> Preface by Dharma Master Xinyi of Shouyan Shouyuan

予自壬戌出家，往來雲棲雙徑閒，即獲與師識荊，至忝為忘年交。自庚午歲始，每一聚首，輒曉夜盤桓佛法弗置。予退休求寂，遁跡深山。二三學人，從予遊者，皆令稟沙彌戒於師門。比丘果海，則師指示，令其學於不肖者也。己卯孟冬，值師六十壽誕，諸戒子謀所以稱師壽者。予惟出世法門，觀色身與太虛等，觀塵劫與彈指等，奚事頌岡陵稱浩瀚，與世諦競稱延壽哉？夫勝義三寶，常住法身，無量無量，何所論延。若住持三寶，則諸佛慧命，從來藉人以傳。故《梵網》云「佛性常住，戒卷流通，三世一切眾生，化化不絕。」而大經扶律談常，稱為贖常住命至寶，豈非甘露戒法，實佛界延生妙藥，令九界頓同佛位者乎？昔紹覺法師，遨遊教海，遍探大蘇慈恩宗旨，講演之餘，手輯《毗尼珍敬錄》，以範後昆。師童真入道，為紹公長子，性相二宗，無不克受其傳。服習毗尼，視紹公尤加焉。初受大戒於雲棲時，便得登座演法之夢。二十餘年，久默斯要。直至惺谷力請，方肯破格一稟羯磨。從此後學，雲仰景從，事不獲已，乃開甘露法施，普令四眾，皆得服嘗。師為人天，宣暢道化，數十年來，未嘗暫廢。而舌不味過午之肴，身不御珍奇之服，性遮俱淨，解行並美。且復建立壇儀，則功深五悔，趺坐習靜，則觀成十乘。此其所以砥柱狂瀾，續佛慧命者，為何如哉。每慨如來正法，一蝕於說食數寶之流，再蝕於闇證無聞之侶，乃至近世狂禪，惟以鼠唧鳥空相馳驟。而羺羊比丘，又往往無解作師，適為踰閑蕩檢者嗤笑。予是以避地避色，狀如聾瞶。惟師密養既厚，聲名自溢，其源遠者其流長。吾知師光明壽量，直與無邊莊嚴香水海同其深廣，種種光明蕊香幢同其高大，豈世閒岡陵浩瀚所能擬其埃滴也。

> In the year of Renxu, I left home to pursue monastic life, traveling between Yunqi and Shuangjing. There I first made your acquaintance and, though far younger, was honored to become a friend. From the year Gengwu onward, whenever we met, we would spend entire days and nights discussing the Dharma without pause. I later withdrew to seek stillness, hiding deep in the mountains. Whenever a few students followed me, I would send them to you to receive the novice precepts. And Bhikshu Guohai—you were the one who directed him to study under this unworthy one. In the early winter of Jimao, it was your sixtieth birthday. Your disciples gathered to discuss how to celebrate your longevity. But I reflected on the path of renunciation: seeing the physical body as equal to space itself, seeing kalpas of dust as fleeting as a snap of the fingers—what need is there to sing of mountains and seas, to compete with worldly views on extending life? The supreme Three Jewels and the eternal Dharma-body are boundless, beyond measure—how could we speak of "extension"? As for the preserving Three Jewels, the wisdom-life of all Buddhas has always been transmitted through people. Thus the Brahma Net Sutra says, "The Buddha-nature is eternal; the precepts and teachings flow everywhere. All sentient beings of the past, present, and future continue the teaching without end." And the Mahayana Scriptures, upholding the precepts and speaking of constancy, call this practice the most precious treasure for redeeming the eternal-life of the Dharma—isn't the sweet-dew precept truly the perfect medicine for extending the life of the Buddha-realm, instantly elevating beings of the nine realms to Buddhahood? In the past, Dharma Master Shaojue roamed the ocean of teachings, exploring the essence of the Dasu and Cien traditions. Amidst his lectures, he compiled the \*Precious Record of Vinaya Respect\*, to guide later generations. You entered the path with childlike purity, becoming Shaojue's foremost disciple. You fully grasped both the nature and appearance schools, and in your practice of the Vinaya, you surpassed even your teacher. When you first received the full precepts at Yunqi, you dreamed of ascending the seat to teach the Dharma. For over twenty years, you kept this inner calling silent—until Xinggu earnestly urged you. Only then did you break precedent and conduct the ordination ceremony. From that time, later students gathered like clouds, drawn by your virtue. Unable to refuse, you opened the sweet-dew teaching, allowing all four assemblies to taste and drink. For decades, you have never ceased proclaiming the path to gods and humans. Yet your tongue never tastes afternoon food, your body never wears precious robes. Your nature and deeds are equally pure, understanding and practice both beautiful. You established the altar rituals, deeply laboring in the fivefold repentance; sitting in lotus meditation, you perfected the ten vehicles of contemplation. How essential you are as a pillar against the flood, continuing the Buddha's wisdom-life! How often I have mourned that the Tathagata's true Dharma first eroded by those who merely count provisions and calculate wealth through talk, then further eroded by those who blindly affirm without realization. Even lately, wild Chan practitioners rush about with empty chirps and bird-like prattle. Meanwhile, sheep-like monks, ignorant but presuming to be teachers, invite ridicule from the undisciplined. Thus I have fled my environment and avoided attention, acting like the deaf and blind. But you—your hidden virtue is so deep, your fame naturally overflows. A deep source means a long stream. I know that your light and lifespan are directly as deep and vast as the boundless Adorned Fragrant Ocean, as lofty as the multitudes of fragrant jeweled canopies—how could the mountains and seas of this world compare, even to a speck of dust or a drop of water?