---
title: "靈峰蕅益大師宗論 · 九華山營建眾僧塔疏"
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/cmgn46ma50oz5k104ijzetoxt"
---

### 九華山營建眾僧塔疏

> Mount Jiuhua: Proposal for Building a Monks' Stupa

福田有二，曰敬，曰悲。敬田以田勝，悲田以心勝。供舍利而福等虛空，敬田也；澤及枯骨，萬世稱為仁主，悲田也。一田功德，已不思議，況悲敬具足者乎？夫羅漢四果，證入無生，永離我執，既入涅槃，不愛枯骨。凡夫比丘，未斷思惑，儻尸骸暴露，則神識不安。神識不安，可悲也；堂堂僧寶，可敬也。矧凡聖莫測，神聖淵府，龍蛇混居，安知肉眼所謂凡僧，非即大士曲示乎？是故隨供一骨，罔不具悲敬二田。九華為天下第一名山，迺荒原暴骼，悚目傷心。予初到山，首以此事經懷，適有眾耆，快為鼓舞，不揣陋拙，倡作先聲。其有見聞隨喜，無論若緇素，若少若多，既投最勝之因，必克無上之果。敬則成佛道而有餘，悲則度眾生而無量。係以偈曰：

> Fields of Merit are of two kinds: the Field of Reverence and the Field of Compassion. The Field of Reverence is superior because of its nature, while the Field of Compassion is superior because of its intention. Offering relics generates merit vast as space—this is the Field of Reverence. Extending kindness even to dry bones, earning the title of "Benevolent Ruler" for generations—this is the Field of Compassion. The merit of either field alone is already inconceivable; how much more so when both reverence and compassion are complete? Arhats of the four stages have realized non-arising, forever relinquished self-attachment. Having entered nirvana, they no longer cling to their physical remains. But ordinary monks, not yet free from mental afflictions, find their consciousness disturbed if their bodies are left exposed. A disturbed consciousness is cause for compassion; a dignified monastic disciple is worthy of reverence. Moreover, sages and ordinary beings are hard to distinguish. Sacred and divine depths are places where dragons and snakes dwell together. How can we know with our mortal eyes that an ordinary-seeming monk might not be a bodhisattva in disguised form? Therefore, offering any human bone brings together both Fields of Reverence and Compassion. Mount Jiuhua is the most famous sacred mountain under heaven, yet bones lie exposed in the wilderness—a sight that shocks the heart and stirs grief. Upon first arriving at this mountain, I kept this matter close to my heart. It happened that several elders were swift to offer their support. Not considering my own lack of skill, I took the lead in this endeavor. May all who see or hear of this and rejoice—be they monastics or laypeople, whether giving much or little—having sown the supreme cause, surely reap the unsurpassed fruit. With reverence, one attains Buddhahood with ease; with compassion, one saves limitless beings. Let me add a verse: Minds of reverence and compassion, One field, two kinds of planting. Both cultivated, both perfected, Thus the Buddha's path is reached.

僧相堂堂，福德之海，縱令朽骨，福性奚改？起塔供養，應至梵天，況復丈許，詎云不然？大士示形，遍在生死，青淤朽骨，黃金鎖子。彈指合掌，的的真因，誰為證佐，妙法華經。

> A monk's dignified form— A vast ocean of blessings and merit. Even if his bones decay and turn to dust, How could his fundamental goodness be changed? Build a stupa to honor him, Raising it up to the highest heavens— And if one builds it only a single fathom high, How could it not still be worthy? The bodhisattva appears, Manifesting across birth and death— In withered, moss-covered bones Or in golden chains of adornment. With a snap of the fingers or a clasped hand in prayer— This is the true seed of awakening. Who can bear witness to this truth? The wondrous Lotus Sūtra.

## 靈峰蕅益大師宗論卷第七之三

> Master Ouyi's Treatise, Volume 7.3

## 靈峰蕅益大師宗論卷第七之四