---
title: "靈峰蕅益大師宗論 · 樵雲律師塔誌銘"
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/cmgn46ogd0pbvk104h0zpzqa2"
---

### 樵雲律師塔誌銘

> Inscription for the Pagoda of Master Qiaoyun (Vinaya Master)

予在江外，即聞樵雲關主，以苦行實修，為八閩敬仰。戊寅冬，渡洪塘，趨溫陵，擔役愚夫，皆能言其為眾之切，自課之勤也。未幾，聞訃，恨緣薄，不及一晤，賦短章哀之。越二年庚辰，予至漳南，高足如田，遵遺命營全身塔於石室之嶺，請予銘。按師為澄邑新安周氏子，出家漳之開元寺，法名真常，樵雲其別號也。兒時以瓦缶竹木列為缾錫，父知其志，捨入寺。寺為羅漢琛禪師道場，師剃度時，即有慕琛之心。謁南山閑寂老人，稟尸羅要旨，咨淨土法門。既於堆雲嶺頭建亭施茗，每經殘月下，一虎當塗，師以杖叩云：「此往來要道，慎毋面目憎人。」虎馴去。次於三台石室，瓦釜繩床，課經枯坐。閱三載，擬欲他往，聞空中有聲，留之，乃啟建佛殿，結搆僧寮，額其巖曰閑雲石室，蓋閑寂老人曾於此棲遲故也。閉關峭坐，寢食俱忘，道風日著，檀信日歸。嗣是設華嚴堂，闢接眾舍，延待十方，盡心盡禮。爰感五臺無靜律師，為不請友，飛錫關前，為師圓具。從此葺三山之大藏，興支提之辟支，參無盡法師於天姆，覲普門大士於普陀，乃至遊歷南華，肖六祖栴檀之像，復歸石室。又以行腳多年，律學疏曠，北登五臺，重咨心地。然後開甘露戒品，於溫陵古莆諸處，而一以淨土為指歸。師一生篤實苦行，普心接納，於禪講名流，尤虛懷靡閒。蓋其樂取人善，年彌高而德彌謙，故不必揮麈豎拂，已可扶宗教之衰矣。世壽八十有三，法臘五十有奇，剃度若干人，戒子不啻萬指。銘曰：

> While I was living south of the Yangtze, I heard of Master Qiaoyun, the abbott whose ascetic practice and true devotion earned him the respect of all of Fujian. In the winter of 1698, I crossed the Hongtang River toward Wenling. Even the porters and laborers I met could all tell of his dedication to others and his own diligent self-cultivation. Shortly after, I heard of his passing. Regretting my lack of karmic affinity that prevented me from meeting him even once, I wrote a short poem to mourn him. Two years later, in 1700, I arrived in Zhangnan. His senior disciple Ruti, following his master's final instructions, built a complete-body stupa on the peak of Shishi Ridge, and asked me to write an epitaph. The master was a native of Xinyu Village in Chenghai County, with the surname Zhou. He left home to become a monk at Kaiyuan Temple in Zhangzhou, taking the dharma name Zhenchang, and the style name Qiaoyun. As a child, he arranged clay vessels and bamboo sticks as a monk's alms bowl and staff. His father understood his aspiration and let him enter the monastery. This temple was the Bodhimanda of Chan Master Luohan Chen. From tonsure, the master held admiration for Master Chen. He paid respects to Elder Xianji on Nanshan Mountain, learning the essentials of the Precepts and inquiring into the Pure Land method of practice. Later, he built a pavilion on Duiyun Ridge to offer tea. One time, walking under a crescent moon, a tiger blocked his path. The master tapped it with his staff and said: "This is a thoroughfare; be careful not to show an ugly face to people." The tiger quietly went away. He then settled in a stone hut on Santai Peak. With an earthenware pot and a rope bed, he recited sutras and sat in silent meditation. After three years, he intended to move on, but heard a voice in the air telling him to stay. So he built a Buddha hall and monastic quarters, naming the cliff "Leisurely Cloud Stone Chamber," for the Elder Xianji himself had once lived here. He entered a strict retreat, forgetting both sleep and food. His spiritual reputation grew day by day, and donors of faith returned regularly. He established a Huayan Hall, opened a dormitory for guests, and extended hospitality to traveling monks from all directions with full sincerity and courtesy. Thus he invited Master Wujing from Wutai Mountain, an unsought friend, to fly to his hermitage and give him the complete precepts. After that, he repaired the great canon of Mount Sanshan, restored the Pratyekabuddha hall at Zhiti Temple, visited Dharma Master Wujin at Tianmu Mountain, made pilgrimage to Guanyin at Putuo, journeyed to Nanhua Temple to carve a sandalwood image of the Sixth Patriarch, and finally returned to the Stone Chamber. Yet feeling that his knowledge of the Vinaya had been neglected through many years of wandering, he traveled north again to Wutai Mountain to renew his study of mind-ground teachings. Only then did he open the door to preach the sweet-dev甘露 precepts at Wenling, Ancient Fu, and other places—always making Pure Land his final goal. Throughout his life, the master practiced sincere asceticism and received everyone with an open heart. Toward famous Chan masters and teachers, he was especially humble and without reserve. Because he always delighted in learning from others' virtues, the older he grew, the more modest he became. Thus, without even needing to wield a whisk or hold up a teaching staff, he could already support the declining Dharma and revitalize the traditions. He lived eighty-three years in the world; his Dharma-age was over fifty. He tonsured several disciples and held precept ceremonies for over ten thousand monastics. The epitaph reads:

先哲既逝，人情日浮。掠虛逞見，誰懷遠憂。海南佛國，淪為荒丘。髡不稟戒，兵奴獄囚。挺生樵老，愛河之舟。廣設行筏，度彼迷流。走遍天下，乃集勝猷。尸羅再揭，樂邦橫截。不似諸方，證龜作鱉。

> The wise ones of old have passed, and worldly minds grow ever restless. Chasing empty shows, displaying petty views—who still harbors deep concern? The Buddha's land to the south has fallen to barren mounds. Monks break their vows; soldiers, slaves, and prisoners prevail. Then arose the Old Woodcutter, a boat on the river of desire. He set forth many rafts, to ferry those adrift. He roamed the world, gathering noble methods. The moral code was raised once more; the Pure Land stood before our eyes. Not like these others, who mistake a turtle for a shellfish.