---
title: "靈峰蕅益大師宗論 · 白法老尊宿八秩壽序"
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/cmgn46ogd0pbsk104vr1bqqk4"
---

### 白法老尊宿八秩壽序

> Congratulations on the Eightieth Birthday of the Venerable Elder Bai Fa

嘗聞出家，有三事業，曰坐禪也，讀誦也，營福也。坐禪猶國有武備，名為定輪。讀誦猶國有文事，名為慧輪。營福猶國須理財，名為福輪。此三並以戒為基本，猶國之若司馬、若司吏、若司農等，並奉律憲，初未嘗以禪教律列為三宗也。又有三種善知識，曰教授也、同行也、外護也。夫教授以先覺後，猶可教學相半。同行共所趨求，祇期麗澤相資。惟外護善知識，必須諳悉通塞，委曲維持，故從古每以為難。且就《法華》五品觀行言之，同行則初二品可為也，教授則第三品可為也，外護則非第四第五兩品弗能任也。昔密藏大師，棄儒學佛，既從紫柏大師薙染，大師謂其初入法門，未有福業，命復長水楞嚴古剎，流通書本大藏，續佛慧命，創千古大事因緣。密師既隱，大師復寂，佛殿經坊，漸至冷落。至壬戌冬，禾城眾護法，敦請白翁主禪堂事，俾山門廊廡煥然一新，流通大藏永成規畫。十年後，以餘力建營泉古剎。又越六年，歷武林之橫山昭慶，及武水之幽瀾為社主。逮癸未年，再蒞楞嚴堂，凡三載。時遇鼎革，兵戈沸騰，而師之慈心忍力益著。至丙戌夏，壽七十一，退居紫柏院中，冬建漏澤古剎。己丑仲秋，主東塔，鼎新廊廡，曾不辭勞。蓋生平孜孜營福，真所謂三十年不改家風者矣。予每謂紫柏大師，重繼永明芳軌，宗說俱通、解行具足，撤性相之藩籬，指歸一轍；懲禪講之流弊，導使尋源。觀其半偈功成，去來自在，可謂徹法源底矣，未嘗拈槌豎拂，踞曲盝床也。於天台、賢首、方山、慈恩，可謂會通差別矣，未嘗昇座雲集，稱人天師也。口無雜味，脅不著席，可謂頭陀勝行矣，未嘗授戒傳錫，稱大和尚也。由其不敢裂禪、教、律為三，故能深知正法之難，故慎重若此也。或議：白翁三十餘年為叢席主，未嘗請一師匠宏宗、演教、說戒，以為缺典。豈知此正白翁具大手眼，非聊爾也。彼三學一源者，益無望已。今天下宗主，能如紫柏之徹法源底乎？今天下法主，能如紫柏之會通差別乎？今天下律主，能如紫柏之頭陀勝行乎？觀於海者難為水，白翁之不請轉法輪，乃其所以護正法輪也，不忍莠亂苗，鄭亂雅也。且紫柏之以流通大藏為急務，誠不異刪詩書、定禮樂、贊易、修春秋之苦心也。密師契之，猶孔門有顏子；翁繼其任而擴充永遠之，猶孟子也，其功偉矣。今年已七十有七，長予念三歲，而精神比予倍強，豈非續佛慧命所感之現果也？從茲大藏法燈，永永無盡，翁住世亦永永無盡，何異十六大阿羅漢，承佛敕命，擁護流通三藏法寶者哉？

> I have heard that in monastic life, there are three principal tasks: sitting meditation, scripture study and recitation, and the cultivation of meritorious deeds. Sitting meditation is like a nation's military preparedness and is called the "wheel of meditative concentration." Scripture study is like a nation's cultural affairs and is called the "wheel of wisdom." Cultivating merit is like a nation's need to manage its finances and is called the "wheel of merit." All three are grounded in ethical discipline, just as a nation's officials—whether military, civil, or financial—must all follow the laws and regulations. Originally, meditation, doctrine, and discipline were never set apart as three separate schools. Furthermore, there are three kinds of spiritual guides: the teacher who instructs, the companion who practices alongside, and the patron who supports from without. The teacher, guiding those who come after, can share the work of teaching and learning half and half. The companion shares a common goal, benefiting each other as streams water the land. But for the external patron, one must thoroughly understand the obstacles and supports, carefully maintain the conditions, and adapt gracefully. That is why, since ancient times, this role has been considered difficult. Looking at the five stages of practice and insight in the Lotus Sutra, a companion can be found as early as the first two stages, a teacher from the third stage onward, but an external patron can only emerge from the fourth or fifth stage. In the past, Venerable Mizang abandoned Confucianism to study Buddhism. After being ordained by Master Zibo, the Master said that since he had just entered the Dharma and had no accumulated merit, he ordered him to restore the ancient Changshui Lengyan Monastery, to print and circulate the complete Buddhist canon, continuing the Buddha's wisdom-life, and initiating a great cause for the ages. After Venerable Mizang withdrew, the Master passed away, and the Buddha hall and scripture house gradually fell into neglect. Then in the winter of 1622, the lay patrons of Hecheng earnestly invited Venerable Baiweng to take charge of the meditation hall. He revitalized the monastery: the halls and corridors were splendidly renovated, and the printing and circulation of the canon became a permanent project. Ten years later, using his remaining resources, he built Yingquan Monastery. Six years after that, he successively led the communities at Hengshan Zhaoqing Monastery in Wulin, and at Youlan Monastery in Wushui. The year 1643 saw him again in charge of Lengyan Monastery, for three years. This period coincided with dynastic upheaval and raging warfare, yet his compassionate forbearance only became more evident. In the summer of 1646, at age seventy-one, he retired to Zibo Hermitage. That winter, he built Louze Monastery. In the autumn of 1649, he took charge of Dongta Monastery, completely renovating its halls, never complaining of hardship. His whole life was devoted to cultivating merit; truly, for thirty years he never changed his way. I have always believed that Master Zibo revived the noble tradition of Master Yongming, being thoroughly versed in both doctrine and meditation, complete in understanding and practice. He tore down the barriers between the schools of essence and characteristics, guiding all back to the one path, and warned against the excesses of Chan practice and doctrinal teaching, directing people to seek the source. Observing his attainment at even half a verse, his freedom in coming and going, he can truly be said to have penetrated to the very source of the Dharma. Yet he never brandished a stick or raised a whisk, nor sat upon an ornate seat. He thoroughly understood the differences and similarities among the Tiantai, Huayan, Fangshan, and Yogacara traditions, yet he never ascended the teaching throne commanding great assemblies to call himself a teacher of gods and humans. His mouth never tasted impure flavors, his ribs never touched the bed—he can be said to have followed the most sublime ascetic practice. Yet he never transmitted precepts or gave the staff, nor was he called Great Master. Because he refused to split meditation, doctrine, and discipline into three separate things, he understood how rare the true Dharma is, and thus he was this careful. Someone may criticize: Venerable Baiweng has been the head of monasteries for over thirty years, yet he has never invited a single teacher to propagate Chan, explain the scriptures, or confer precepts. They consider this a deficiency. But they do not realize that this is precisely where Baiweng's great vision lies—it is not carelessness! Those who see the three studies as one source are barely able to grasp this today. Is there any Chan master in the world today who penetrates the source of the Dharma like Zibo? Is there any teaching master who unifies all traditions like Zibo? Is there any Vinaya master who practices asceticism like Zibo? One who has seen the ocean finds small rivers insignificant. Baiweng's not inviting the turning of the Dharma wheel is precisely his way of protecting the true Dharma wheel. He cannot bear the tares spoiling the wheat, nor the vulgar corrupting the refined. Besides, Zibo's urgency in circulating the great canon is no different from Confucius's heartfelt work in editing the Odes and Documents, fixing the Rites and Music, and commenting on the I Ching. Venerable Mizang understood him, like Yan Hui in Confucius's school. Baiweng carried on Mizang's work, expanded it, and made it permanent—like Mencius. His merit is immense. Now Baiweng is seventy-seven, twenty-three years older than me, yet his spirit is twice as strong as mine. Is this not a visible fruit of his continuation of the Buddha's wisdom-life? From now on, the lamp of the Dharma, the great canon, will shine forever, and Baiweng will live here forever. How is this different from the sixteen great Arhats who, by the Buddha's command, protect and circulate the Three Treasuries?