---
title: "靈峰蕅益大師宗論 · 象巖禪人化齋十萬八千僧疏"
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/cmgn46ma50oyuk104ipdlvw8c"
---

### 象巖禪人化齋十萬八千僧疏

> Fundraising for Food for 10,800 Monks by the Chan Monk Xiangyan

人但知佛法重，不知僧之重也。但知僧以佛法重，不知佛法以僧重也。無僧則法輪息，法輪息斯佛慧命絕矣。故較福田於末世，無尚供僧也。僧固不同，有真實僧、有清淨僧、有啞羊僧、有無慚僧。夫真實名勝義，清淨名世俗，非勝義則世俗不尊，非世俗則勝義無寄。故應真大士、地上菩薩，每現身世俗中，不但同修清淨，亦且混跡無慚。所以警肉眼凡夫，令知僧相不可忽也。是故為僧者，應善自料簡，誡無慚、啞羊之行，由清淨而進真修。供僧者，應一切恭承，視啞羊、無慚之儔，如真實之偕淨侶。然後觸目所遇，罔非勝田。職此之由，感賢格聖。儻心生分別，雖供五百羅漢，不如值一凡夫僧矣。象巖開士，欲置僧田百畝，歷三祀未成，因詢余所以難成之故。予為屈一指曰：「僧田置，必代得善繼，否非廢則私。」又為屈第二指曰：「一畝半畝，人畏不前。」又為屈第三指曰：「菴田不遍十方，狹且陋。」開士憬然曰：「然則當如何？」余曰：「莫若放開懷抱，直下消豁，普化若腴若瘠之人，等供在彼在此之眾，一文一粒，總投勝田，杜未來愚人私廢造業之愆，開現在是人多寡隨心之善。馴致之，數奚止十萬八千，地奚局江左浙右，時奚限三載告完？念念中普與法界含識，供養法界僧寶，盡未來際，無有疲厭，一一檀那，一文一粒，悉能遍供一切僧伽；一一僧伽，一齒一頰，悉能遍受一切供養。論施福，洪纖無礙，論受用，凡聖交參。只此現前日用，的是普賢所行境界，其諦信力行之。」

> People only know that the Buddha's teachings are important, but they do not know that monastics themselves are important. They only know that monastics are important because of the Buddha's teachings, but they do not know that the Buddha's teachings are important because of the monastics. Without monastics, the Dharma wheel stops turning, and with its stopping, the life of the Buddha’s wisdom is cut off. Therefore, when comparing fields of merit in the final age, nothing is greater than offering to the monastic community. Monastics, of course, are not all the same. There are true monastics, pure monastics, sheep-like monastics, and shameless monastics. "True" refers to the supreme meaning, and "pure" refers to the conventional. Without the supreme meaning, the conventional is not respected; without the conventional, the supreme meaning has no footing. For this reason, enlightened beings and bodhisattvas on the spiritual levels often appear within the conventional world. Not only do they practice pure conduct alongside others, but they also even mingle among the shameless. This serves as a warning to ordinary people with fleshly eyes, teaching them not to overlook the appearance of the monastic form. Therefore, those who are monastics should examine themselves well, guarding against the conduct of shameless and sheep-like monastics, advancing from purity to true cultivation. Those who make offerings to monastics should respectfully serve everyone equally, seeing sheep-like and shameless monastics as if they were true ones and pure companions. Then, whatever you encounter with your eyes will be nothing other than a supreme field of merit. For this reason, you can attract sages and saints. If your mind gives rise to discrimination, even offering to five hundred arhats is not as good as encountering a single ordinary monastic. The renunciate Xiang Yan wanted to set aside one hundred acres of monastic field, but after three years it was still not complete. He asked me why it was so difficult. I raised one finger and said: "When a monastic field is established, it must be passed down to good successors generation after generation; otherwise, it will either be wasted or turned into private property." Then I raised a second finger and said: "People are afraid to contribute even half an acre or an acre." Then I raised a third finger and said: "Field belonging to a small hermitage is not open to monastics from all directions; it is narrow and limited." Xiang Yan, startled, said: "Then what should be done?" I replied: "It is best to open your heart and let go completely. Quietly transform both rich and poor people, and equally offer to monastics both here and there. Every single penny and grain of rice you offer should be cast into the supreme field of merit. This will prevent foolish people in the future from creating wrong karma by wasting or privatizing offerings, and it will open the door for people in the present to do good according to their means. If you proceed gradually in this way, the amount will not be limited to one hundred and eight thousand, the location will not be restricted to Jiangsu and Zhejiang, and the time will not be limited to three years. In every thought, together with all sentient beings in the Dharma realm, you can make offerings to the monastic jewel of the Dharma realm, throughout the endless future, never tiring or weary. Every single donor, with every single penny and grain of rice, can be fully offered to every monastic. Every single monastic, with every tooth and cheek, can fully receive every offering. When it comes to the merit of giving, both large and small are unobstructed. When it comes to receiving, ordinary and holy intermingle. This very daily activity right in front of you is exactly the realm of conduct manifested by Samantabhadra Bodhisattva. Truly believe in this and practice it with all your might."