---
title: "靈峰蕅益大師宗論 · 壽張幼仁五秩序"
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/cmgn46ogd0pbkk104uwld31em"
---

### 壽張幼仁五秩序

> Preface to the Five Precepts for Shou Zhang Youren

張子韶有省，而說偈曰：「子韶格物，妙喜物格，欲識一貫，兩個五百。」予在家時，心竊疑之，後讀大經滿字半字之喻，恍然會心。夫格物者，吾佛半字教也；物格者，吾佛滿字教也。為實施權，則半助於滿；開權顯實，則滿融於半。半助於滿，半外無滿；滿融於半，滿外無半。一貫兩五百，豈不信哉？幼仁，子韶後身也，已悟諸相非相，而為如來寫出三十二相，幾及萬軀。夫悟諸相非相，此格物半字教耳。三十二相，莊嚴法身，豈非物格滿字教乎？今年新秋朔日，半百初度，幼仁先已證入滿字法門，則兩個五十，便是一百，夫何疑耶？於此百年之中，流出佛身相好，更當無量，是謂十世古今，始終不離於當念矣。

> Zhang Zishao had an awakening and expressed it in a verse: "Zishao penetrates phenomena, Miaoxi sees phenomena penetrated. If you want to understand 'one thread running through all,' Two five hundreds are one." When I was a layman, I secretly doubted this. Later, I read the Great Sutra's metaphor of full and incomplete words, and suddenly understood clearly. "Penetrating phenomena" corresponds to the Buddha's "incomplete word" teaching. "Seeing phenomena penetrated" corresponds to the Buddha's "full word" teaching. For the sake of the ultimate truth, the expedient is taught, so the incomplete aids the full. When the expedient is opened to reveal the ultimate, the full merges into the incomplete. The incomplete aids the full—there is no full outside the incomplete. The full merges into the incomplete—there is no incomplete outside the full. "One thread running through all" being "two five hundreds"—how could this not be true? Youren, you are Zishao's reincarnation. You have already awakened to the truth that "all forms are not forms," and for the Tathagata, you have painted thirty-two marks of perfection, nearly ten thousand images. Awakening that all forms are not forms—this is the "incomplete word" teaching of penetrating phenomena. The thirty-two marks adorning the Dharma body—is this not the "full word" teaching of seeing phenomena penetrated? Now, on the first day of autumn in this new year, as I turn fifty, you have already realized the "full word" dharma gate. Then "two fifties" are indeed "one hundred"—what doubt could there be? Within this hundred years, the marks of the Buddha's body that will flow forth from you will be even more immeasurable. This is what is meant by "the ten directions and the three periods of time, from beginning to end, never depart from this very thought."