---
title: "靈峰蕅益大師宗論 · 白牛十頌"
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/cmgn46qq00pmlk1042mrv7x21"
---
### 白牛十頌有引并述。○此頌若作圖者，須一一如頌中各句，及頌後小字而作。儻少不合，則大背宗旨。其第九圓相一圖，或并不作圓相，但存一白幅亦可。
> Ten Verses of the White Ox
向有二種牧牛圖行世，一從未牧，至雙泯，為圖十牛，自黑漸白，以至於無；一從尋牛至入廛，為圖亦十牛，始終皆白。雖云大同小異，旨趣固自別矣。禪觀之暇，偶為會通，稍稍更定，作十頌，非敢求異古人，冀自冥心一轍耳。
> Traditionally, there have been two versions of the Ox-Herding Pictures in circulation. One begins with "Untamed" and ends with "Both Vanished," depicting ten stages of herding the ox, where the ox gradually changes from black to white until it becomes formless. The other starts with "Searching for the Ox" and concludes with "Entering the Marketplace," also with ten pictures, but the ox remains white throughout. Though they are said to be largely similar with minor differences, their underlying meanings are actually distinct. In my spare time during meditation, I happened to find a way to harmonize them. After some adjustments, I composed these ten verses. I do not presume to stand apart from the ancients, but only hope to align my own mind with a single path.
白牛在西面東，童子在東面東。白牛原不遠山童，無柰山童面向東。柳綠桃紅空戀惜，凝眸塵劫好懵懵。
> The white ox is not far from the mountain child, But the mountain child faces east. Willow green and peach red are cherished in vain; Staring into the dust of ages, one remains lost in confusion.
右失牛，配理即佛也。所謂一切眾生，具有如來智慧德相，但以妄想執著，而不證得。
> A lost ox that was right beside us. This principle corresponds to what a Buddha is. It means that all beings possess the wisdom and qualities of a Buddha, but due to their delusive thoughts and attachments, they fail to realize this.
主人問牛所在，童子失措。更一人自西來，以手遙指。主人忽問牧童牛，回首茫茫何處求？賴有來人指往路，白牛端的在西頭。
> The master asked where the ox was, and the boy was at a loss. Then another person came from the West, pointing into the distance. The master suddenly asked the herdboy, "Where is the ox?" He looked around—nothing but vastness—where to search? Thankfully, someone came and pointed the way: The white ox is truly over in the West.
右尋牛，配名字即佛也。謂從經典，或善知識，創聞心、佛、眾生三無差別之理，發心願求，返本歸源。
> Seeking the Ox on the Right matches the stage of "Buddha in Name." From the scriptures or a good spiritual teacher, one first hears the principle that mind, Buddha, and sentient beings are no different. This inspires the aspiration to seek the original source and return to one's true nature.
童子面西急走，田中多有牛跡。驀直追尋路漸西，荒原踏破是牛蹄。一回瞻視知端的，信步前行不復迷。
> The boy swiftly headed west, where many cow tracks lay across the fields. They followed straight, the path turning westward—hoof prints trampling the barren ground. One look back, and they saw the truth clearly: walking forward step by step, no longer lost.
右見跡，配觀行，即佛也。謂圓五品位，依圓解修圓觀，圓伏五住煩惱。
> Right seeing the signs, paired with the practice of contemplation, is Buddhahood. This refers to the five grades of the perfect teaching, where one relies on perfect understanding to cultivate perfect contemplation, perfectly subduing the five dwelling delusions.
白牛隱臥田中，童子遙見歡喜。橫穿九十六煙村，忽睹牛王露地蹲。從此腳跟輕快也，假饒氣急不須論。
> White ox glimpsed resting in the field, a boy sees it from afar with joy. Passing through many villages and towns, I suddenly see the ox-king sitting bare on the ground. From now on, my steps are light and free — even if I'm out of breath, there's no need to fuss.
右見牛，配相似即佛也。謂圓十信位，相似，得法性理水，六根清淨，見思先落，證位不退，塵沙亦落，證行不退，但猶未證無功用道。
> Right Seeing the Ox corresponds to the stage of "Buddha-like in semblance." This refers to the ten stages of faith in Perfect Teaching. At these stages, by resembling enlightenment, one attains the clear waters of Reality's principle, purifying the six senses. First, false views and attachments fall away, achieving the stage of non-retrogression in position. Then, dust-like delusions also fall away, achieving the stage of non-retrogression in practice. However, one has not yet realized the effortless path.
白牛從容起立，童子喜撫其背。水窮山盡不辭勞，趁到牛邊功已高。歎息無端成久別，而今方得解天弢。
> The white ox stood up leisurely, and the boy joyfully stroked its back. Unfazed by hardship through mountains and streams, reaching the ox's side is no small feat. Sighing over the long separation that seemed so endless, only now can the heavenly bonds be released.
右得牛，配分證即佛也。謂圓初發心住，破一分無明，證一分三德，入祕密藏，生如來家，得念不退，乃至十住，皆此中攝。
> Now that one possesses this, if matched with the Certificate of Enlightenment, one is a Buddha. This refers to the first stage of perfect devotion, where one breaks through one portion of fundamental ignorance, realizes one aspect of the Three Virtues, enters the secret treasury, is born into the home of the Tathāgata, and attains the state of non-retrogression in mindfulness. Up through the ten abodes, all are included within this.
童子閒坐石上，白牛飲澗自適。雪山香草甚甘肥，清冷流泉可療饑，不羨稼苗盈野綠，悠然飽足度餘暉。
> A novice sits quietly on a stone, as a white buffalo drinks contentedly from the mountain stream. On Snowy Mountain, fragrant grass is sweet and lush; Clear, cold water from the spring relieves all hunger. No need to envy fields of green and growing grain— With peace and fullness, I pass the fading light of day.
右護牧，亦分證即佛也。謂圓十行，一行一切行，稱性功德。
> The Right Protector Shepherd, in his attainment, is a buddha in realization. This refers to the ten perfect practices in the complete teaching—where one practice embodies all practices, and virtue arises naturally from the true nature.
夕陽在山，白牛歸宿，童跨牛背，吹笛自樂。夕陽將盡晚霞稀，就路還家不用揮，一曲無生吹短笛，餘暉猶自照庭闈。
> The setting sun hangs over the mountains. A white ox returns to its resting place. A boy sitting on the ox's back blows his flute, lost in joyful music. The evening sun is fading, the sunset clouds grow few. Heading back along the path, no need to think, to do. He plays a simple tune—a tune of timelessness. The lingering light still softly shines upon the courtyard.
右騎歸，亦分證即佛也。謂圓十迴向法界，願行事理，自然融合，迴入平等法界海。
> Having turned back and returned to the source, this is also the stage of realizing Buddhahood in a partial sense. It refers to the Perfect Ten Dedications of the Dharma Realm: vows and actions, principles and phenomena naturally blend together, flowing back into the ocean of the impartial Dharma Realm.
明月在天，牧童拍手自歌。白牛何處本無蹤，牧豎高歌明月峰，萬象光含秋露冷，桂枝猶自影重重。
> In the sky, the bright moon shines; a cowherd claps his hands and sings to himself. Where is the pure white ox? Originally there's no trace to find— The cowherd loudly sings atop the bright-moon peak. In myriad forms, light contains the chilly autumn dew; The cassia branch is dense with shadows, tier upon tier.
右忘牛，亦分證即佛也。謂圓十地，純智忘理，猶如大地，能生一切佛法，荷負法界眾生，普入三世如來智地。
> Right side: Forgetting the Ox. This also represents the stage of realizing Buddhahood through partial enlightenment. It corresponds to the Ten Grounds of Perfect Teaching. Here, one abides in pure wisdom, forgetting all principles, like the great earth that can give rise to all Buddha-dharma, support all beings in the dharma-realm, and universally enter the wisdom-ground of all Tathagatas of the three times.
人牛俱不見，唯一圓相。逸多彈指閣門開，笑殺當年小善財。煙水百城空自歷，人牛絕跡夢初回。
> At once, both person and ox vanish from sight; Only a perfect circle remains. Maitreya snapped his fingers, and the tower gate swung open, Startling young Sudhana of old into helpless laughter. Through misty waters and a hundred cities, he wandered in vain— Then person and ox leave not a trace, as if awakening from a dream.
右雙泯，配究竟即佛之根本智也。謂始本不二，理智一如，徹證三無差別之性，亦無能證所證可得。
> When both subject and object are completely transcended, this corresponds to the fundamental wisdom of the ultimate attainment of Buddhahood. It means that the initial and fundamental natures are non-dual, that wisdom and principle are one. One fully realizes the nature of the three non-differences, and yet there is nothing to be attained as a witness or as something witnessed.
童子向東前行，白牛相隨在後。依稀何處現人牛，垂手相將入市遊。借問人牛還似昔，云何無失亦無求。
> The acolyte walks eastward, with a white ox following behind. As if to ask: Where do man and ox appear, as he walks side-by-side, hand-in-hand into the busy market? If you ask, is the man and ox like it was before—how can it be without lose or want?
右入廛，配究竟即佛之後得智也。謂佛果後普賢行，乃盡未來際常然大用之門，能同流九界，廣度含識，實無加於雙泯之體。
> Entering the marketplace, this corresponds to the Buddha's post-realization wisdom, the wisdom gained after attaining enlightenment. The deeds of Samantabhadra after Buddhahood represent a gate of great, constant, and spontaneous activity that extends throughout all future ages. This wisdom can freely flow into all nine realms of existence, broadly saving all sentient beings. Yet truly, it adds nothing to the nature that has already gone beyond all distinctions and conceptual extremes.