--- title: "靈峰蕅益大師宗論 · 水陸大齋疏" 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/cmgn46ma50ozkk104zh5hs76z" --- ### 水陸大齋疏 > Water and Land Great Feast Ritual Text 《佛祖統紀》云「梁武帝夢神僧告曰：『六道四生，受苦無量，何不作水陸大齋拔濟之？』帝問沙門，無知者。唯誌公勸廣尋經論，必有因緣。帝即遣迎大藏，積日披覽，創立儀文，三年而成。乃建道場，於夜分，親捧儀文，悉停燈燭，而白佛言：『若理協聖凡，願拜起，燈燭自明。或體式未詳，燈暗如故。』言訖，一禮，燈燭皆明。再禮，宮殿震。三禮，天雨華。天監四年二月十五日，就金山寺修設，帝臨地席，詔祐律師宣文。當時靈響，不能備錄。周隋之際，此儀不行。至唐咸亨中，西京法海寺英禪師，夢泰山府君，請往說法，獨坐方丈，見異人前告曰：『向於泰山府君處，竊睹尊容，世有水陸大齋，可益幽品，文是梁武所集，今大覺寺吳僧義濟得之，願師往求，如法修設。』師尋詣大覺，果得其文。遂於月望修齋。齋畢，向之異人，與徒屬十數，來謝曰：『弟子秦莊襄王也。』又指其徒曰：『此范睢，穰侯，白起，王翦，張儀，陳軫，皆秦臣也。咸坐本罪，囚幽陰府。昔梁武金山設會，前代紂王之臣，皆得脫免，弟子是時亦暫息苦，以獄情未決，未獲脫。今弟子與此輩，并列國君臣，皆承法力，得生人閒。』言訖而隱。自是英公，常設此齋，流行天下。」至有宋咸淳年閒，有謂金山越王疏旨，專為平昔仕宦，報效君親，未見平等修供之意。力挽志磐法師，續成新儀六卷，繪像二十六軸。自宋至明，又歷五百餘歲，雲棲大師，依此儀稍事改削，行之古杭。智旭曾於雲棲，躬逢盛舉，見其壇法精嚴，事理備明，羅十法界於一堂，運三觀心於剎海，真不思議功德也。丙戌，遊金山，索彼儀文觀之，汗漫糢糊，不可尋究。蓋由磐公較定後，行於四明，世稱南水陸。而金山舊儀，被宋元以來，世諦住持，附會添雜，但事熱鬧，用供流俗士女耳目，世稱為北水陸也。雲棲大師，具擇法眼，故不從北從南，每設供結界密護，除主壇一人，表白二人，齋主一人，香燈五人外，餘人例於幙外瞻禮，不得入內壇。壇內人出入，必皆易衣澡浴，所以得名如法供養。不似諸方，濫張聖像，任男女雜沓遊觀，致使飲酒食肉，吞煙噉蒜之人，皆得熏薉尊儀也。新都鄭千里長公、完德三藏殿主人七淨、新都楊長公、江寧陳旻昭、欈李譚埽菴，欲令此法重得流通，津度靡極。顧此法源流，惟旭頗能考知其詳，敢僭述緣起，為賢達告。 > The \*Chronicles of the Buddhas and Patriarchs\* states: "Emperor Wu of Liang dreamed that a divine monk told him: 'All beings in the six realms and four forms of birth suffer immeasurably. Why not hold a great Water-Land Feast to rescue them?' The Emperor asked the monks, but none knew of it. Only the Venerable Zhi advised him to extensively search through the scriptures and treatises, as there must be an origin story. The Emperor then had the Great Canon brought, read through it for days, and created a ritual text, completing it in three years. He then established a ceremony site. At nightfall, he personally presented the ritual text, extinguishing all lamps and candles, and said to the Buddha: 'If this ritual accords with the principles of sages and ordinary beings, may the lamps and candles relight themselves when I bow. If its form is flawed, may they remain dark.' Upon his first bow, the lamps and candles all lit up. Upon his second bow, the palace trembled. Upon his third bow, heavenly flowers rained down. On the fifteenth day of the second month in the fourth year of Tianjian, the ceremony was set up at Jinshan Temple. The Emperor personally attended on a ground mat and decreed that Master You of the Vinaya tradition recite the text. The miraculous responses at that time cannot be fully recorded. During the transition from the Zhou to the Sui dynasties, this ritual fell out of practice. In the Xianheng era of the Tang dynasty, Master Ying of Fahai Temple in the Western Capital dreamed that Lord Taishan (the deity of Mount Tai) invited him to come and preach. While sitting alone in his abbot's quarters, he saw a peculiar person who came forward and said: 'I once saw your esteemed face in Lord Taishan's court. There is a "Water-Land Grand Feast" that can benefit beings in the dark realms. Its text was compiled by Emperor Wu of Liang. It is now held by Monk Yiji of Dajue Temple in Wu. I beg you to go and seek it, and then perform the feast accordingly.' The master immediately went to Dajue Temple and indeed obtained the text. He then held the feast on the night of the full moon. After the feast concluded, the strange man from before, along with over ten followers, came to thank him and said: 'I am Qin's King Zhuangxiang.' Pointing to his followers, he said: 'These are Fan Ju, the Marquis of Rang, Bai Qi, Wang Jian, Zhang Yi, and Chen Zhen, all ministers of Qin. They are all imprisoned in the dark underworld due to their offenses. In the past, when Emperor Wu of Liang held the assembly at Jinshan, the ministers of King Zhou of Shang were all released. At that time, I also temporarily had my suffering alleviated, but because my case was still unresolved, I was not freed. Now, both I and these individuals, along with rulers and ministers of various states, have all received the power of your Dharma and been reborn in the human realm.' After speaking, he vanished. From then on, Master Ying regularly conducted this feast, and it spread throughout the world." During the Xianchun era of the Song dynasty, some people said that the documents for the Jinshan Yue Feast were specifically for officials of past ages to repay their rulers and parents, and did not demonstrate a spirit of equal offering. They strongly urged Master Zhipan to complete a new ritual in six volumes, with twenty-six painted scrolls. From the Song to the Ming dynasty, another five hundred years passed. Master Yunqi (Lianchi) slightly revised this ritual and practiced it in ancient Hangzhou. Ouyi personally participated in a grand ceremony at Yunqi Temple, seeing that the ritual platform was meticulously arranged, both principles and practices were clearly explained, and beings from the ten Dharma realms were gathered in one hall while the Threefold Contemplation was applied throughout the ocean of worlds—truly an inconceivable feat of merit. In the year Bingxu, Ouyi traveled to Jinshan and requested their ritual text to examine it. It was messy and vague, impossible to follow. This was because, after Master Pan had standardized the text, it was practiced in the Siming area and became known as the "Southern Water-Land." Meanwhile, the original Jinshan ritual—called the "Northern Water-Land"—had, since the Song and Yuan dynasties, been corrupted by worldly abbots who added and mixed in various elements, focusing only on creating a spectacle to entertain the common people for their amusement. Master Yunqi, with his discerning eye, did not follow the Northern but the Southern tradition. Whenever he set up an offering, he would seal and secretly protect the ritual grounds. Aside from one chief ritual master, two chanters, one sponsor, and five lamp attendants, everyone else could only pay homage from outside the curtains and were not allowed to enter the inner sanctuary. Those who did enter had to change clothes and bathe. This is why it was called a "dharma-based offering." It was not like other places, where sacred images were improperly displayed and men and women crowded in to gawk, allowing those who drank alcohol, ate meat, smoked, or ate garlic to defile the venerable forms. The gentlemen Zheng Qianli and Wande of Xindu, Yang Changgong of Xindu, Chen Mintiao of Jiangning, and Tan Sao'an of Zuili wish to have this method widely circulated again, so that its benefit may be boundless. Since I, Ouyi, am uniquely familiar with the history of this teaching, I dare to humbly write this account of its origins, to inform those of virtue and understanding. ## 靈峰蕅益大師宗論卷第七之四終 > Master Ou Yi of Lingfeng: Treatise Collection, Vol. 7, Part 4End