---
title: "靈峰蕅益大師宗論 · 紫竹林顓愚大師爪髮衣缽塔誌銘"
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/cmgn46ogd0pbwk1046d9sf4tr"
---

### 紫竹林顓愚大師爪髮衣缽塔誌銘

> Epitaph for the Fingernails, Hair, Robe, and Alms Bowl of Master Zhuanyu of Purple Bamboo Grove

金陵紫竹林顓愚大師，丙戌仲夏六月坐脫。門人以陶器奉全身，供於林之山陽。次年，弟子請歸雲居，於是金陵緇素，以所存爪髮衣缽，就山陽建塔供養，徵銘於旭。旭愧學未師安，言無足重。然人之相知，貴相知心，旭既謬辱愛敬，迥逾世情，又安敢以無文辭。謹按譜，師諱觀衡，顓愚其字也。順天霸州人，姓趙氏，昆季四人，師居仲。母夢大士攜童子入門，急抱之，覺而有娠。萬歷己卯年，八月十八日亥時生，白衣重胞，狀異凡子。年十二，即茹素，喜事觀音大士。年十三，翛然有出塵志。年十四，堅欲入道，父母不許，乃潛逸。塗遇五臺山圓照寺惠仁師，懇求剃度，依住四載。年十八，聞清涼山師子窟空印大師名，潛逸往參，投誠篤事，居侍寮三載，咨決心疑，仰學至德，始終如一日也。年二十二，隨空師入燕都，侍《楞嚴》講席，進菩薩戒，參紫柏大師。自念習聽義學，未是出家大丈夫事，潛逸南行，參雪浪、雲棲二大師，獨住天台華頂峰，讀《楞嚴經》，破諸疑網。時高明無盡大師，登華頂，訪智者遺蹤。見師孑處茅菴，少年精進，托宿作竟夜談。越三年，移住匡山乾罡嶺。每一飯，輟，坐數日。至第三年，月下經行，忽有省悟。三十歲，進曹谿，禮六祖。次夏四月，謁憨山大師於端州，一見相契。秋仲辭去，登南嶽，住石廩峰。三十三歲，誤食草烏，中毒濱絕，離山就醫。憨大師特至南嶽，歎曰：「禪門下衰，幸得一箇半箇真為生死學人，與之周旋，稍慰寂寥。今斯人而有斯病，豈龍天厭薄法門乎？」三十八歲，結五臺菴於邵陵，覲憨大師於湖東，參侍半月，大師示以法語，大意謂身病已瘳，切不可被禪病侵。蓋眾生身病本乎執取，而禪病亦本乎執取，若法執不忘、己見猶存，亦是病。直須將從前參禪執守功勳，并玄妙知見，一齊唾卻，定不可被他養作病根。其語切至，幾數千言，今親筆手卷，尚供林中。故知顓師從來開示學人，隨機圓活，不似諸方認定一死貓頭。其得力於憨大師者，誠不淺也。師曾以授戒法問憨大師，大師荅云：「老朽未閱律部，於諸戒相實未細詳，今惟遵《梵網》，以心地法門為宗，以十重為要。其四十八輕，亦未能細說，但令行人半月半月誦持而已。近時學人，識淺心麤，多虛少實，求其果能精持如古人者，所未易見。而弘律者，原非學人，事多杜撰，難可為準。公處若有藏經，幸一詳檢律部，有以示我，望之望之。」維時師亦無暇閱律，但宗《楞嚴》四種清淨明誨，開示後人，令持心戒，兼令專禮觀音大士。著有《圓通懺法》，流通最廣。居五臺菴，二十年，足不越戶外。度弟子千餘人，授記署名者，幾三萬人。至年五十九歲，特登匡山五乳寺，埽憨大師塔，建報恩道場，寺眾請主法席，固辭不可。仲秋，下匡山，登雲居，禮祖塔，寺眾亦堅留主席，黎明潛逸，中塗疾作，不能行，闔山比丘，往返虔請，乃復登雲居。至六十五歲秋，離山登舟，山為再震，師於此山，夙緣深矣。是冬泊石頭城，次年冬十月，卓錫紫竹林。林本城北荒地，師住未幾，蔚為叢席。師發心深為生死大事，故於父母師長，皆不辭而行。然秉性至孝，每遇親師忌日，設追薦道場，必極誠愨，竭哀慕，觀者無不感發。生平儀容古朴，不事矜飾，廣顙豐頤，平頂大耳，脩髯如戟，短髮覆肩，目光炯炯射人。終夜露坐，不畏大風，或雷雨亦坐大傘下，故學者稱傘居和尚云。衣服不御寸帛，日惟一粥一飯，絕不雜食，每作務必兼人。其接物也，上自王公大人，下逮田夫牧豎，禮不異節，溫溫言笑，靄若春風。而學者見之，不威而懾，隨所到處，僅一輛草鞋便行，來不先通，去不先辭。錫駐之地，緇素雲集，求戒問道，殆無虛日，然未嘗自立涯岸，別建門庭。蓋既得空印大師之教，又得憨山大師之禪，又復匯歸於雲棲大師之淨土。故其開示法語，直捷廣大，似紫柏；應機禪語，輕便圓活，似趙州。又眼界雖甚高曠，口角不輕雌黃，謙光盛德，慈念虛懷，真令人目擊道存也。所著有《楞嚴金剛四依解》，及《紫竹林全集》行世。法臘五十四，生年六十有八，長旭二十年，兼親侍憨山大師，誠為法門先輩尊宿，乃不惟忘年下交，而每致書問，必反稱辱教某某。嗚呼。旭真慚悚無地已。合掌墮淚，為之銘曰：

> At Purple Bamboo Grove in Jinling, Master Zhuanyu passed away while sitting in meditation in the summer of Bingxu. His disciples enshrined his entire body in a ceramic vessel and placed it on the sunny side of the grove's hill. The following year, as his disciples prepared to return his remains to Yunju, the monastics and laypeople of Jinling collected his hair, nails, robes, and bowl, built a pagoda on that hillside, and asked me to compose an inscription. Though ashamed of my inadequate learning and unworthy words, I cannot refuse, for true friendship is rooted in mutual understanding. Having been honored with such extraordinary affection beyond worldly conventions, how dare I decline with talk of lacking literary skill? According to the records, Master's name in religion was Guanheng, with Zhuanyu as his style name. He was from Bazhou in Shuntian Prefecture, born into the Zhao family as the second of four brothers. His mother dreamed of the Great Being (Guanyin) bringing a child to the door; she eagerly embraced it, and upon awakening, found herself pregnant. He was born at the hour of Hai on the eighteenth day of the eighth month in the year Woyin (1579), wrapped in a white caul with an unusual appearance. At twelve, he became a vegetarian and delighted in venerating Guanyin. At thirteen, he felt a spontaneous urge to renounce the world. At fourteen, he firmly sought to ordain, but his parents refused, so he secretly ran away. On the road, he met Master Huiren of Yuanzhao Temple on Mount Wutai and earnestly begged to be tonsured, staying there for four years. At eighteen, hearing of Master Kongyin at the Lion's Cave on Mount Qingliang, he secretly left to seek instruction, devoting himself sincerely and serving in the attendant's quarters for three years, resolving inner doubts and studying the highest virtue with unwavering diligence. At twenty-two, he followed Master Kong to the capital of Yan (Beijing), attended lectures on the Śūraṅgama Sūtra, received the bodhisattva precepts, and visited Master Zibo. Reflecting that mere intellectual study was not the true work of a renunciant, he secretly left again, traveling south to visit Masters Xuelang and Yunqi, then dwelled alone on Huading Peak of Mount Tiantai, studying the Śūraṅgama Sūtra to break through all nets of doubt. At that time, Master Wujin of Gaoming climbed Huading Peak to visit the remains of智者 (Zhiyi). Seeing the Master alone in a thatched hut, young and diligent, he stayed overnight for an all-night discussion. Three years later, he moved to Dry Ridge on Mount Kuang. After each meal, he would cease eating and sit for days. In the third year, while walking under the moonlight, he suddenly had an awakening. At thirty, he entered Caoxi to pay homage to the Sixth Patriarch. The following summer, in the fourth month, he visited Master Hanshan at Duanzhou; they connected at first sight. In late autumn, he departed, ascended Mount Nanyue, and resided at Shilin Peak. At thirty-three, he accidentally ingested poisonous monkshood (aconite) and nearly died; he left the mountain for medical treatment. Master Hanshan specially came to Nanyue, sighing, "The Chan school is in decline; it is fortunate to have even one or two true students of birth-and-death to associate with, providing some solace in this quiet loneliness. Now this person has this illness — could the dragons and devas be weary of the Dharma?" At thirty-eight, he built Five Terraces Hermitage at Shaoling, visited Master Hanshan at Hudong, and attended him for half a month. Hanshan gave him a Dharma talk, its essence being: "Your physical illness has healed; be careful not to let Chan sickness invade you." For sentient beings' physical illness stems from attachment, and Chan sickness also stems from attachment. If attachment to Dharma and self-view remain, that too is illness. You must utterly cast aside all former achievements from Chan practice and all views of profundity, never allowing them to nourish the root of sickness." His words were penetrating, spanning several thousand characters. The original handscroll still resides in the grove. Thus it is known that Master Zhuanyu always taught students with adaptability and liveliness, unlike others who clung to a single dead cat's head. His debt to Master Hanshan was indeed profound. Once, Master asked Hanshan about the precept-transmission method. Hanshan replied, "I am old and have not studied the Vinaya in detail. Now I only follow the Brahmā's Net Sūtra, taking the mind-ground Dharma as the foundation and the ten major precepts as essential. As for the forty-eight minor ones, I cannot explain them in detail, only instructing practitioners to recite them every half-month. Recent students have shallow knowledge and coarse minds, more empty than real; those truly able to uphold them like the ancients are rarely seen. Those who propagate the Vinaya are not genuine scholars; much of what they do is fabricated and unreliable. If you have a canon, please examine the Vinaya section and show me." At that time, Master had no leisure to study the Vinaya but relied on the four clear instructions of the Śūraṅgama Sūtra, teaching later generations to uphold the mind-precepts and exclusively venerate Guanyin. He composed the \*Compassionate Response Repentance Ritual\*, which was widely circulated. He lived at Five Terraces Hermitage for twenty years, never stepping outside. He ordained over a thousand disciples, and nearly thirty thousand received his confirmation. At fifty-nine, he specially climbed Wu Peak on Mount Kuang to sweep Master Hanshan's pagoda, establishing a gratitude ceremony. The monastery community asked him to lead the Dharma seat, but he firmly declined. In mid-autumn, he descended Mount Kuang, ascended Yunju, paid homage to the ancestral pagoda, and the community there earnestly begged him to stay as abbot. He secretly left at dawn, but fell ill on the way and could not travel. The monks of the entire mountain came and went, reverently pleading, so he returned to Yunju. In the autumn of his sixty-fifth year, he left the mountain and boarded a boat; the mountain shook again — his karmic connection with this mountain was deep. That winter, he moored at Stone City. The following winter, in the tenth month, he planted his staff at Purple Bamboo Grove. The grove was originally wilderness north of the city; soon after he resided there, it flourished into a great monastery. He had made a deep resolve regarding the great matter of birth and death, so he departed from parents, teachers, and elders without hesitation. Yet he was extremely filial by nature. On the death anniversaries of his parents and teachers, he would hold memorial ceremonies with utmost sincerity and genuine mourning, moving all who witnessed them. His appearance was simple and unadorned; he had a broad forehead, full cheeks, a flat crown, large ears, long whiskers like halberds, short hair covering his shoulders, and piercing eyes. He would sit outside all night, unafraid of strong winds; even in thunderstorms, he would sit under a large umbrella. Hence, students called him the "Umbrella Dwelling Monk." He wore no silk, ate only one meal of plain rice and congee daily, never mixed other foods, and always worked harder than others. In dealing with others, from kings and nobles to farmers and herd boys, his etiquette never varied. He spoke gently with smiles, like a spring breeze. Yet when students saw him, they felt awed without intimidation. Wherever he went, he traveled with only a pair of straw sandals, arriving without prior notice and leaving without farewell. Wherever he stayed, monastics and laypeople gathered like clouds, seeking precepts or asking about the Way, leaving no idle day. Yet he never established his own boundaries or built a separate gate. Having received Master Kongyin's teaching, then Master Hanshan's Chan, and finally returning to Master Yunqi's Pure Land, his Dharma talks were direct and expansive like Zibo; his responsive Chan words were light, nimble, and lively like Zhaozhou. Though his vision was lofty and broad, his speech was not lightly critical. With humble virtue, compassionate thoughts, and an empty mind, he truly embodied the Way upon sight. He authored commentaries on the Śūraṅgama, Diamond, and Four Reliances Sūtras, as well as the \*Complete Works of Purple Bamboo Grove\*, which circulated widely. His Dharma age was fifty-four, his life span sixty-eight. He was twenty years my senior and had personally served Master Hanshan. Truly a senior elder of the Dharma, he nonetheless did not disdain forming friendships across generations. Every letter he sent me would refer to me as "instructing so-and-so." Alas, I am truly beside myself with shame and awe. Joining my palms and shedding tears, I compose this verse:

佛法如大海，潛流注百川。達者知浩浩，昧者泥涓涓。三宗爭鼎足，五葉分單傳。不有超方志，誰懲鬥諍愆。師承普門願，憫濁來施權。奮然脫愛網，習教還修禪。放生廣檀度，說戒結深緣。慈容藹冬日，機辯赫炎天。德重如岱嶽，懷虛若沖淵。足跡遍寰宇，操持脫言詮。握拳念大士，撒手宅金蓮。舍利鎮祖窟，爪髮留福田。照此石城地，永永百千年。

> The Buddhadharma is like a great ocean, Its inner currents flow into a hundred rivers. Those who understand it see its vastness; Those who are confused cling to a single stream. Three schools contend like a tripod's legs, Five lineages pass down a single truth. Without the ambition to transcend, Who can put an end to disputes and wrongs? The master followed the vow of the Universal Gateway, And out of compassion for a troubled world, offered skillful means. Freed from the net of desire with determined effort, He studied the teachings and practiced meditation. He released living beings, spreading the practice of generosity, Preached the precepts, forging deep connections. His kind face was gentle as a winter sun, His sharp wisdom blazed like summer fire. His virtue was weighty as Mount Tai, His mind empty and vast as a deep pool. His footsteps traveled the whole world, His actions transcended words and concepts. With fists clenched, he remembered the Great Being; With open hands, he beheld the golden lotus. His relics guard the ancestral cave, His hair and nails remain as a field of merit. Shining upon this rocky city, Forever and ever — a thousand, a hundred years.