---
title: "靈峰蕅益大師宗論 · 前安居日供鬮文"
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/cmgn467lb0mgwk104cwsnepac"
---

### 前安居日供鬮文

> Day of Distribution Before Summer Retreat

崇禎癸酉前安居日，菩薩戒比丘智旭，然香十炷，奉供遍一切處，淨滿大覺，示滅雙林，真實常住，本師慈父，一體三寶，極樂世界，阿彌陀佛，十方三世一切諸佛，梵網尊經，毗柰邪藏，十方三世一切尊法，地藏、彌勒，兩土二侍，金剛藏、虛空藏、藥王、藥上、玄通、華光主，華光王、大智明等，十方三世一切菩薩，優波離、迦葉、阿難、馬鳴、龍樹，一切僧寶，願以大慈悲力，折伏剛強力，攝受善根力，現前證明。智旭，本謗法人，幸聞地藏尊經，發心救苦，書慈悲懺法。復斷酒辛，聽《大佛頂經》，決志出家。閱憨山方便語，矢心參究，捨母逃逝，誓明大事。既多障緣，仍悲法亂，因思誠訓，以戒為師，俯仰斯時，誰堪作範。乃棄衣單，千里陳情，雲棲塔前，頂受四分戒本。一載後，求菩薩律儀，遂檢全藏，輯錄要略。但圖自利，未暇化他，不意事成，漸至流布。然既再三翻讀，深知時弊多端，不忍隨俗淆訛，共蝕如來正法。而自受具，心雖殷重，佛制未周，爰作八鬮，虔問三寶。若智旭比丘戒，從心感得，十夏行持，當得作和尚鬮。若得戒前，輕犯未淨，當得禮懺作和尚鬮。先行懺法，若未得不成遮難，或已得未堪作範，當得見相好作和尚鬮。禮懺求相，若不成難而未得，當得重受鬮。如法秉受，更滿十夏，若成盜難而通懺，當得禮懺重受鬮。若已成難，當得菩薩沙彌鬮。若不許沙彌法，當得菩薩優婆塞鬮。若一切戒法悉遮，當得但三歸鬮。嗚呼！不敢師心者，此生之出處；不可忘廢者，曠劫之弘誓。但進退語默，弱識豈能自知；逆順與奪，正覺自然隨器。仰對三寶，刳瀝一心。若得作和尚等三鬮，誓忘身命，護持正法。寧受劇苦，作真聲聞。不為利名，作假大乘。若得重受等二鬮，敦弟子職，誓不藐法。若得菩薩沙彌鬮，誓尊養比丘，護持僧寶。若得菩薩優婆塞鬮，誓以身命護正法，終不迷失菩提心。若得但三歸鬮，誓服役佛法僧閒，種種方便，摧邪顯正。我以質直心、殷重心、護正法心、度眾生心、伏魔外心、除巧偽心，向一體三寶，供如是鬮，發如是願，從今日迄自恣日，現前大眾，日持大悲咒一遍，自修梵網懺法日一時，以求加被。願三寶大眾，護法天龍，同垂哀鑒。重復說偈曰：

> In the year Chongzhen Guiyou, before the summer retreat, the Bodhisattva monk Zhixu burned ten incense sticks as an offering to the all-pervading, pure, and perfect Great Awakened One, who entered nirvana in the twin sal trees yet remains eternally present; to the original teacher and compassionate father, the Three Jewels as one body; to Amitabha of the Western Pure Land; to all Buddhas of the ten directions and three times; to the honored Brahma Net Sutra and the Vinaya Pitaka, with all noble teachings of the ten directions and three times; to Earth Treasury, Maitreya, and their two attendants, Vajragarbha, Akashagarbha, Medicine King, Medicine Superior, Mystic Penetration, Splendor Lord, Splendor King, Great Wisdom Light, and all Bodhisattvas of the ten directions and three times; to Upali, Kashyapa, Ananda, Ashvaghosha, Nagarjuna, and all the Sangha treasures—I pray you, with your power of great compassion, your power to subdue stubbornness, and your power to nurture wholesome roots, come forth and bear witness now. Zhixu was originally a slanderer of the Dharma. Fortunately, I encountered the honored Earth Treasury Sutra, resolved to rescue beings from suffering, and wrote the Compassionate Repentance Dharma. I also stopped drinking alcohol and eating pungent foods. Upon hearing the \*Shurangama Sutra\*, I determined to leave home. After reading Master Hanshan’s \*Expedient Teachings\*, I devoted myself to investigation, left my mother behind, and fled to the monastery, vowing to understand the great matter. Having encountered many obstacles, I grieved over the chaos in the Dharma. Recalling the sincere teaching to “take the precepts as your teacher,” I looked around for a worthy model to follow. So I abandoned my robe and bowl, traveled a thousand miles to pour out my heart before the stupa of Yunqi, and received the Fourfold Precept Text at the crown of my head. A year later, I sought the Bodhisattva vows. I then examined the entire canon, compiled essential excerpts, and though my intention was only self-benefit—not yet to teach others—the work came to completion and gradually spread. Yet, after repeatedly reading through it, I deeply understood the many problems of our times. I could not bear to follow the common errors and join in corroding the Tathagata’s true Dharma. As for my own full ordination, although my mind was reverently earnest, my practice was not yet aligned with the Buddha’s rules. I then made eight lots, earnestly consulted the Three Jewels: If I, Zhixu, received the Bhikshu precepts from the mind and have practiced them for ten summers, let me draw the lot to become a preceptor. If before receiving the precepts I committed a minor violation that remains impure, let me draw the lot to perform repentance and become a preceptor. If, after practicing the repentance, the obstacle does not become a hindrance—or if it does become one but I am yet unworthy of being a model—let me draw the lot to see auspicious signs and become a preceptor. If I repent seeking signs but the hindrance does not arise and no sign appears, let me draw the lot to retake the full ordination. If I receive the precepts correctly and complete another ten summers, then in cases of theft-related obstacles that can be repented, let me draw the lot to repent and retake the ordination. If I have already committed such an obstacle, let me draw the lot to become a Bodhisattva Shramanera. If the Shramanera precepts are not permitted, let me draw the lot to become a Bodhisattva Upasaka. If all precepts are denied, let me draw the lot to simply take the Triple Refuge. Alas! I dare not follow my own mind—this is the direction of my present life. The vast, timeless vows cannot be abandoned or forgotten. Yet in matters of advancing, retreating, speaking, or remaining silent, a weak consciousness cannot know itself; whether I face favorable or adverse circumstances, the genuinely awakened one naturally responds to vessels accordingly. Facing the Three Jewels, I lay bare my single mind. If I draw one of the three lots related to being a preceptor, I vow to protect the true Dharma even at the cost of my life. I would rather endure intense suffering and be a true Hearer than to seek fame and gain as a false Mahayanist. If I draw one of the two lots related to retaking ordination, I will diligently fulfill my disciple’s duties and never despise the Dharma. If I draw the lot to become a Bodhisattva Shramanera, I vow to respect and support Bhikshus and protect the Sangha treasure. If I draw the lot to become a Bodhisattva Upasaka, I vow to protect the true Dharma with my very life, never losing the Bodhi mind. If I draw the lot for merely the Triple Refuge, I vow to serve the Buddha, Dharma, and Sangha in various ways, to refute wrong views and uphold the right. With a straightforward mind, a deeply respectful mind, a mind to protect the true Dharma, a mind to deliver beings, a mind to subdue demons and heretics, and a mind to eliminate hypocrisy and deceit, I offer these lots and make these vows to the Three Jewels as one body. From today until the end of the summer retreat, the present assembly should recite the Great Compassion Mantra once daily and practice the Brahma Net Repentance for one session each day, seeking blessings and protection. May the Three Jewels, the assembly, and the Dharma-protecting devas and nagas grant their compassionate attention. I repeat this in verse:

三寶護一切，同體無差別。我悲劫濁苦，法亂邪風熾，願續正法燈，照世開迷惑，內護及外護，未卜當安從？救世大悲者，知我夙世根，應以何等位，自利及利他。願扶律談常，從境而發諦。徹悟聲聞法，同歸無上印。終不作對待，隔別諸邪見。我哀迷惑者，觸事生執著。律昧持犯源，唯事衣與缽。教失觀行旨，但著名句味。禪道迷綱宗，流入一機境。或但尚工夫，或專求向上，或強鑿悟門，或并棄正解。執藥反成痾，戲論妨實詣。淨土圓頓法，多視作權機。不發菩提心，但作偷閑法。不修淨戒因，空希淨妙果。密部大威神，翻成世流布。穢雜不堪聞，幾同兒豎戲。如來無量劫，修習最殷勤。得此難思法，度我諸含識。云何至今日，衰替不忍觀？我本具縛人，自哀哀一切。以何方便力，重顯正法輪。仰學至誠心，深心回向心。然香表無盡，待命無他向。

> The Three Jewels protect all beings, One in essence, without distinction. I grieve for the suffering of the Kalpa of Filth, Where the Dharma is in chaos and heretical winds rage. I vow to continue the lamp of the True Dharma, Illuminating the world and dispelling confusion. Inner protection and outer protection— How should I proceed when the outcome is unknown? O Compassionate One who saves the world, You know the roots of my past lives: Through what position should I Benefit myself and benefit others? I vow to uphold the Vinaya and proclaim the Eternal, To realize truths based on conditions. Thoroughly awakening to the Hearer's teachings, I unite them all under the Supreme Seal. I will never create dualistic views Or divisive heretical opinions. I pity the confused, Who cling to events and give rise to attachments. The Vinaya has lost the source of precept violations, Reduced to robes and bowls alone. Doctrine has lost the essence of contemplation and practice, Pursuing only words and phrases. Chan has gone astray from its vital teaching, Falling into a single state of mind. Some merely practice effort, Some seek only the highest, Some force open the door to awakening, Some discard correct understanding entirely. Clinging to medicine turns it into illness, Idle debates obstruct true attainment. The Perfect and Sudden Pure Land teaching Is often seen as a provisional vehicle. No Bodhi mind is awakened, Only a lazy escape is sought. No pure precepts are cultivated, Yet pure fruits are idly wished for. The great power of the Mantra vehicle Has degraded into worldly custom, Impure and not fit to be heard, Almost like children's games. Through countless eons, the Tathagata Practiced with utmost diligence, Gaining this inconceivable Dharma To liberate all sentient beings. How has it come to this day That decline is unbearable to see? I, a person bound by afflictions, Pity myself and pity all. Through what skillful means Can the Wheel of True Dharma be again revealed? I humbly study with utmost sincerity, Deep resolve, and dedicator's heart. This incense burns as a symbol of the endless, Awaiting the command, with no other direction.