--- title: "靈峰蕅益大師宗論 · 明慶寺重建殿閣碑記" 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/cmgn46hxh0o8sk104skjm0q6b" --- ### 明慶寺重建殿閣碑記 > Inscription on the Rebuilt Halls and Pavilions of Mingqing Temple 像教之設，肇自佛世，來自漢時，大盛於南北六朝，歷唐宋來，未嘗稍替。故琳宮梵剎，星布九州，凡名山勝地，無不有住持三寶為世福田者，由覺法和合之義，民之秉彝，非可泯也。然住持三寶，本從一體三寶建立，而一體三寶，必藉住持三寶顯明。明則成己成物，自慶慶他，所以暫廢還興，無非全性起修之妙應耳。松陵西南隅七十餘里，有麻溪焉。溪南為明慶寺，宛在水中，形如菡萏，背縹渺，面曠野，左右兩漾，群流合襟。開山者，為晚唐智詵禪師。宋乾符閒，有祕謐師，建益友堂，其言曰：「凡三藏之士，斂跡於斯，皆我益友也。」則尊賢取善之風可想矣。宣德年，納子廣善，擴其址，規模弘敞。萬歷甲戌，殿閣禪堂，一夕灰燼，歷四十餘年，僅睹瓦礫。逮戊午年，本寺順蒼郁公，矢志恢復，身董其役，不辭勞苦。於是蓮宇、松澗等，竭誠助之，一時緇素響應，財施力施，勸讚隨喜。未幾，大殿鼎新，山門廊廡，香積僧寮，漸次畢舉。其閒輸粟布金者，未易悉數，而仲繼峰居士為最。書本大藏，則寓中念公獨成之。自是安居者，有尊像瞻禮，有法寶展玩；雲水者，夜可息，晝可啜，儼復唐宋舊觀，永甲松陵眾剎矣。竊思創業難於勇進，守成利於堅貞，非勇進莫能為先，非堅貞無以善後。今之片瓦一椽、莖薪粒米，無非前人捍勞忍苦所致，檀信減割身口所成，是宜記厥始末，以告未聞，庶幾善繼善述，久久勿替者也。 > The establishment of Buddhism began in the time of the Buddha himself, entered China during the Han dynasty, flourished greatly through the Northern and Southern dynasties and the Six Dynasties period, and continued without decline through the Tang and Song dynasties. Thus, Buddhist monasteries and temples are scattered across the land like stars in the sky. In every famous mountain and scenic spot, there are monastic communities that preserve the Three Jewels—the Buddha, the Dharma, and the Sangha—as fields of merit for the world. This arises from the principle of achieving harmony through awakening. The innate goodness of the people cannot be extinguished. However, the Three Jewels as manifested in the monastic community are ultimately established based on the fundamental, intrinsic Three Jewels. And the intrinsic Three Jewels must be revealed through the manifest Three Jewels. When they are clearly revealed, one can perfect oneself and others, bringing joy to oneself and to others. Thus, even if momentarily abandoned, they are revived again—this is all the wondrous response of bringing one's essential nature into practice. More than seventy li southwest of Songling, there is a place called Maxi. South of the stream lies Mingqing Temple, situated within the water like a lotus blossom. It backs onto the hazy hills and faces the open wilderness. On the left and right are two broad bodies of water, where many streams converge like overlapping collars. The temple was founded by Chan Master Zhi Shen of the late Tang dynasty. During the Qianfu era of the Song dynasty, Master Mi Mi established the "Hall of Beneficial Friends." He said, "Anyone who has studied the Three Baskets of scriptures and gathers here is my beneficial friend." From this, we can imagine the temple's tradition of honoring the wise and seeking wholesome companions. In the Xuande era, the monk Guangshan expanded the temple grounds, making it grand and spacious. In 1574, the halls, pavilions, and meditation centers were all reduced to ash in a single night. For over forty years, only scattered rubble remained. Then in 1618, Master Shuncang Yu of the temple resolved to restore it. He personally supervised the work, sparing no effort or hardship. Monks like Lianyu and Songjian assisted with utmost sincerity, and laypeople and monastics alike responded. Some donated money, others contributed labor; some offered praise and support. Before long, the main hall was newly built, and the mountain gate, corridors, kitchen, and monks' quarters were completed one by one. The list of those who donated grain and gold is too long to recount fully, but among them, the layman Zhong Jifeng contributed the most. And the complete Buddhist canon was printed solely by the layman Nian, who lived at Yuzhong. From then on, those who lived in the temple could venerate sacred images and study the Dharma; traveling monks could rest at night and drink tea by day. The temple seemed to regain its former glory from the Tang and Song dynasties, forever standing as the foremost among all monasteries in Songling. I reflect that it is hard to initiate a great undertaking without boldness and forward drive, and it is difficult to maintain a legacy without steadfastness and perseverance. Without boldness, nothing can be begun; without steadfastness, nothing can be finished well. Every single tile and beam, every stalk of firewood and grain of rice we have today came from the hard work and endurance of those who came before us, and from the offerings made by devout donors who sacrificed their own comfort. Therefore, it is fitting to record the entire story from beginning to end, to inform those who have not yet heard. May future generations properly carry on this work and continue it, so that it will never decline for ages to come. ## 靈峰蕅益大師宗論卷第五之三終 > Volume Five, Part Three of Master Ouyi's Collected Works from LingfengEND