---
title: "靈峰蕅益大師宗論 · 建盂蘭盆會疏"
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/cmgn46ma50ozak1048dgpkrwj"
---

### 建盂蘭盆會疏

> Essay on Establishing the Ullambana Festival

予觀世出世至德要道，皆無有勝於孝慈者也。世閒非孝慈，無以成聖賢，出世非孝慈，無以作佛祖。顧孝慈之名一耳，實則有四焉：養父母，育子孫，令皆得歡喜者，世界悉檀也；前可繼，後可傳，令皆得生善者，為人悉檀也；順幾諫，嚴庭訓，令皆得滅惡者，對治悉檀也；底豫允若，佑啟咸正，令皆得入理者，第一義悉檀也。又。一世之父母固然矣，推而極之，不有無始以來歷劫生身之重恩乎？一家之子孫固然矣，擴而充之，不曰法界含靈皆猶吾赤子乎？是以儒者且盡其道於目前，佛氏并充其致於累劫；儒者且舉其端於宇內，佛氏并窮其量於剎海；儒非故為拘虛，而佛非故為荒誕也；儒者引而不發，以示厥始；佛氏充無不盡，以究其終，不啻如金聲玉振焉。所以自大法東漸，千有餘載，達人高士，罔不會心，至若昌黎、晦菴輩，雖極力詆之於前，不免傾心味之於後，良以孝慈宗旨，終無閒然故也。今七月十五日，為大目犍連度母設供之辰。夫目連果證應真，六通第一，而欲報慈恩，尚須三寶眾僧之力，況吾輩乎？吾輩生匪空桑，心非頑石，念罔極之深恩，懷終天之永慼，自非托事盂蘭，曷以略伸積悃？所言盂蘭盆者，此翻解倒懸器。蓋冥塗之苦，不啻倒懸。今以淨器備陳佳供，能令劇苦永脫故也。凡厥孝子慈孫，慎勿徒為大言，以自飾曰：「吾父吾祖，靈應在天，何當久滯三塗？」咦！難言之矣。既未聞出世四諦法門，又未必遵行三歸五戒十善，輪迴之苦，誰能免者？儻於此日懸懸，致望子若孫之福濟，而竟置之漠然，於心安乎？且經又言之矣，「若父母現在者，福樂百年。若七世父母，自在化生，入天華光。」此則功德利益，又不止於僅解倒懸而已。仁人君子，宜何如努力，以共成斯會也。《詩》曰「孝子不匱，永錫爾類。」吾甚為儒之希聖賢，釋之希佛祖者望之。

> I observe that in both worldly and transcendent realms, the most essential virtue and fundamental principle is nothing greater than filial piety and compassion. Without filial piety, no sage or worthy can arise in the secular world; without compassion, no Buddha or patriarch can emerge in the spiritual path. Yet the concept of filial compassion has one name but four distinct expressions: Supporting parents and raising descendants so all may find joy—this corresponds with worldly truth. Building on the past and passing down to future generations so all may cultivate goodness—this corresponds with practical guidance. Gently admonishing faults and providing strict family training so all may eliminate evil—this corresponds with remedial teaching. Nurturing harmony and guiding toward righteousness so all may realize truth—this corresponds with ultimate principle. Furthermore, we honor our parents of this life, but can we forget the profound kindness of countless past lives? We care for our own descendants, but should we not consider all beings in the universe as our own children? Confucians fulfill their duties in this present life, while Buddhists extend their practice across countless eons. Confucians point to beginning principles within this world, while Buddhists explore the boundless reaches of all realms. Confucians are not deliberately narrow, nor Buddhists intentionally fantastical. Confucians hint at truth without fully revealing it; Buddhists exhaust all inquiry to reach ultimate understanding—like the resonance of metal and jade instruments in harmony. Since the Great Dharma spread eastward over a thousand years, sages and scholars alike have grasped its essence. Even critics like Han Yu and Zhu Xi, despite their earlier objections, eventually found themselves drawn to its profound taste. This is because the principle of filial compassion ultimately admits no separation. Now, on the fifteenth day of the seventh month, we commemorate the day when Great Maudgalyayana made offerings to rescue his mother. Maudgalyayana had attained arhatship and mastered the six supernormal powers—yet still needed the collective power of the Three Jewels and the monastic community to repay his mother's kindness. How much more is this true for us? We were not born from hollow trees, our hearts are not made of stone. Thinking of our parents' boundless grace, we feel eternal gratitude. Without the Ullambana offering, how could we express these deep feelings? The term Ullambana means "a vessel to rescue those hanging upside down." The suffering of the lower realms truly is like being suspended upside down. Now, by preparing pure vessels with excellent offerings, we can help beings escape immense suffering forever. Let every filial son and compassionate descendant take care—do not utter hollow words like, "My father and grandfather are surely with the spirits in heaven; why would they linger in the three lower realms?" Ah! That is difficult to say. Without having heard the Four Noble Truths, without having followed the Three Refuges, Five Precepts, or Ten Good Deeds—who can escape the cycle of suffering? If on this day you casually hope your children will bring blessings, yet make no effort yourself, can your conscience be at peace? The sutra also says: "If parents are still living, they will enjoy blessings and longevity for a hundred years. If parents of seven generations have passed, they will be reborn freely in heavenly realms adorned with celestial flowers and light." These virtues and benefits go far beyond merely rescuing beings from suffering. Benevolent people and noble souls—how should you strive to participate in this assembly? The Book of Odes says: "The filial son is never exhausted; he continually extends blessings to his kind." This is my earnest hope for those Confucians who aspire to sagehood and those Buddhists who strive for Buddhahood.