---
title: "靈峰蕅益大師宗論 · 萬缽緣疏"
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/cmgn46ma50oz1k104c9dungze"
---

### 萬缽緣疏

> Ten Thousand Bowls of Affinities

一滴水耳，龍得之，為雲為霧，普洽寰區。其功果在水邪？在龍邪？抑非水與龍之功邪？謂功在水，則均此一滴，胡遇曝炙而遂乾，渴人飲之，不潤其舌。謂功在龍，則置諸高原，尚不免熱砂之痛，宛轉之苦。謂功不在龍與水，胡二物相遇，遂得相成，龍既不可思議，水亦不可思議。噫！此可悟法界妙理矣，而更可喻修證要門。蓋水猶福也，龍猶慧也。水龍之性，即真如法性也。儻水性非真如性，本不能周遍法界者，縱遇真龍，豈能令其騰波湧浪？儻龍性非真如性，本不能神明出沒者，縱遇真水，豈能令其變化飛騰？惟以稱性之龍，御稱性之水，龍靈而水亦靈；以稱性之水，得稱性之龍，水妙而龍更妙。福慧二塗，亦復如是。修福不修慧，福則有漏，有為，有分劑，有窮盡；修慧不修福，慧則無光，無燄，無力用，無莊嚴。惟以稱性之福，資稱性之慧，如得水之龍，雖小亦不可欺；稱性之慧，作稱性之福，如遇龍之水，雖少亦不可盡。而福慧二輪，又以同一法性故，皆不可思議。儻一塵福聚，不等法界，胡能使二錢微供，頓超匿王四十里燈；儻一念真明，不徹全體，胡能使一放屠刀，便預賢劫千佛大數。是以修慧必須真，莫類蛇虺之不能騰駕；修福不須擇，莫如海鱉之但誇水多。然慧門嚴真偽之辯，取捨貴精；福門融大小之岐，隨緣愈妙。所以出家三學，討究歸於師友；日用四事，供膳托於檀那。師友必擇而後精，檀那必等而後普，欲行等慈，誠莫若萬缽緣之設矣。人輸一缽，為力甚易。集眾成萬，為福甚多。如一室中，具足萬燈，一一燈明，各遍室內。當知施一缽者，即已圓具萬缽功德，又況燈燈相續，燄燄轉明，熟食除暝，功遍一切，寧止萬缽功德而已。多亦法界，少亦法界。少法界故，一缽不必愧其薄；多法界故，無數缽不宜見其奢。古人云：「善人行善，惟日不足。」華嚴云「十大願王，無厭無足。」請於此法性海中，興大法雲，注大法雨，滴滴總歸大海，莫問斯水何來，亦莫問斯水何去矣。

> A single drop of water, when taken by a dragon, can become clouds and mist that nourish the entire world. Does the merit of this lie in the water, in the dragon, or in neither? If we say the merit lies in the water, then why does this same drop dry up when exposed to scorching heat, failing to moisten the tongue of even a thirsty person? If we say the merit lies in the dragon, then why would it, when placed on a high plateau, still suffer the pain of burning sand and its own writhing agony? If we say the merit lies neither in the dragon nor the water, then why do these two things, when they encounter each other, bring about such mutual fulfillment? The dragon is already inconceivable, and water is also inconceivable. Ah! From this, we can grasp the wondrous principle of the Dharma Realm—and even more, it illustrates the essential practice of cultivation and realization. For water is like merit, and the dragon is like wisdom. The nature of water and dragon is the True Suchness of the Dharma-nature. If the nature of water were not the True Suchness nature, and originally could not pervade the entire Dharma Realm, then even if it encountered a true dragon, how could it be made to surge with waves and billowing swells? If the nature of the dragon were not the True Suchness nature, and originally could not appear and disappear with spiritual power, then even if it encountered true water, how could it be made to transform, fly, and soar? Only by a dragon that accords with its nature, channeling water that accords with its nature, does the dragon become spiritual and the water become spiritual too. And only by water that accords with its nature, supported by a dragon that accords with its nature, does the water become wondrous and the dragon even more so. The two paths of merit and wisdom are exactly this same way. One who cultivates merit without cultivating wisdom: that merit is tainted, conditioned, limited, and exhaustible. One who cultivates wisdom without cultivating merit: that wisdom has no radiance, no brilliance, no power of function, and no adornment. Only by using merit that accords with its nature to support wisdom that accords with its nature—like a dragon that has found water—does even the smallest thing become invincible. And only by using wisdom that accords with its nature to perform merit that accords with its nature—like water that has met a dragon—does something small become inexhaustible. Furthermore, because these two wheels of merit and wisdom share the same Dharma-nature, they are both inconceivable. If the accumulation of merit from a single speck of dust did not equal the entire Dharma Realm, then how could a humble offering of two coins instantly surpass King Ajatashatru's forty-mile lamp display? If a single moment of genuine clarity did not completely illuminate the whole nature, then how could one who lays down a butcher’s knife be instantly counted among the thousand Buddhas of the present eon? Therefore, when cultivating wisdom, one must be genuine—do not be like a viper or pit viper that is unable to ascend or drive. When cultivating merit, one need not be selective—do not be like a sea turtle that only boasts of its vast water. Thus, in the gate of wisdom, one strictly distinguishes between the true and the false; discernment and discernment must be refined. In the gate of merit, one dissolves the difference between great and small; going along with conditions becomes ever more wondrous. This is why, in the monastic threefold training, study and investigation rely on teachers and dharma-friends; in daily life and everyday matters, offerings and provisions depend on donors. Teachers and friends must be chosen, and only then can one be refined. Donors must be treated equally, and only then can one be universal. If you wish to practice impartial giving, truly there is no better method than the establishment of a "Ten Thousand Bowls" (Bowl Giving) project. For each person to offer one bowl \[as a daily meal offering\], the effort required is very small. But when many gather to collect ten thousand bowls, the merit becomes vast. It is like a single room filled completely with ten thousand lamps; each lamp's light pervades the entire room. Know that a person who offers a single bowl has already perfectly attained the merit of ten thousand bowls. Moreover, as lamp follows lamp, their flames grow brighter and brighter—cooking food and dispelling darkness, their function pervades all. Is it only the merit of ten thousand bowls? The many are the Dharma Realm, and the few are also the Dharma Realm. Because the few are the Dharma Realm, a single bowl need not be regretted as too little. Because the many are the Dharma Realm, countless bowls should not be seen as wasteful. An ancient said: "A good person, when doing good, finds only that the day is too short." The Avatamsaka Sutra says: "The ten great aspirational vows are without weariness, without satisfaction." Please, in this ocean of the Dharma-nature, raise great Dharma-clouds and pour down great Dharma-rain. Every single drop, every single drop, ultimately returns to the great sea. Ask not where this water came from, and ask not where this water is going.