廣弘明集 27.323

27.323

僧稱福田。群道宗尚。斯何故耶。良由發蒙俗之幽心。啟正道之遐趣。拯沈淪而將濟於三有。御法綱而弘護於萬齡。由是道被天下德光四俗。能生善種。號曰福田。德響揵槌。又稱應供。心乖理義行越法科。則顯乖剃落之容。幽受空樹之報。乃與施主為讐隙。與骨肉為瘡疣。熱血之相可尋。石女之倫不遠。僧護佛藏明言不迷。智論大經清範攸屬。固當日須三省事必九思。念念策心無時寧舍。方可入三乘之一位。預三寶之一員。盛德可觀六道歸依。而出有高行難擬。七眾相從為福田。豈非形寄域中情超域外者也。流俗纏糺封付昏迷。處處生著何能遠出。是以樹立僧寶為俗良田。令興福力得出生死。不徒設也。然佛超累表作範區中。為物受供而實不受。法在除惑清淨非情。供養感果自隨生業。僧含凡聖形繫往因。縱成無學猶嬰苦報。身謝無餘方出諸有。今以形累有緣多須資待。故凡施者教多在僧。然供養於僧備有三寶。故佛有言。隨順我語供養佛也。為解脫故供養法也。眾僧受用供養僧也。有斯理義故。名眾僧良福田矣。奉為。

The Sangha is called a field of merit, revered and honored by all paths. Why is this? Truly it is because they inspire the obscure minds of the worldly, open the distant destinations of the correct path, rescue those sinking and deliver them across the three realms of existence, and steer the Dharma's net to broadly protect across myriad ages. For this reason, their path covers all under heaven, their virtue illuminates the four classes of worldly people, and they can engender seeds of goodness, thus named 'fields of merit'. Their virtue echoes with the ghaṇṭā, and they are also called 'worthy of offerings'. Yet if their minds diverge from principle and righteousness, and their deeds transgress the Dharma's rules, they overtly belie the tonsured appearance and covertly suffer the retribution of the hollow tree. They then become rivals and foes to their donors, and scabs and warts to their kinsmen. The sign of boiling blood can be traced, and the fate of the barren woman is not far off. The Saṅgharakṣita[-sūtra] and the Buddha's Treasury Sūtra speak clearly without confusion; the Treatise on Great Wisdom and the Great Scripture are where pure models belong. One must certainly reflect three times daily and ponder matters ninefold, checking the mind in every thought without resting for a moment. Only then may one enter a stage of the three vehicles and join the ranks of the Three Jewels. With eminent virtue to behold, the six realms take refuge; transcending existence with lofty conduct, they are hard to equal. Followed by the seven assemblies as a field of merit, are they not those whose forms lodge within the realm while their sentiments transcend beyond it? The worldly are entangled and bound, enclosed in darkness and confusion; clinging at every turn, how could they transcend far? Therefore the jewel of the Sangha was established as an excellent field for the secular world, enabling the arising of merit's power to escape birth and death; it was not set up in vain. Yet the Buddha transcends the outer bonds of defilement to serve as a model within this realm; he receives offerings for the sake of beings, yet in truth receives nothing. The Dharma consists in eliminating delusion, pure and without personal feeling; offerings bear fruit naturally following the karma that produces them. The Sangha embraces both ordinary and holy; their physical forms are tied to past causes. Even if they attain the state beyond study, they still incur painful retributions; only when the body ceases without remainder do they transcend all realms of existence. Now, burdened by physical forms and conditioned ties, they mostly require sustenance. Thus, whenever one gives alms, the teachings mostly direct it to the Sangha. Moreover, offering to the Sangha fully encompasses the Three Jewels. Hence the Buddha said: 'Complying with my words is offering to the Buddha; for the sake of liberation is offering to the Dharma; what the community of monks uses and enjoys is offering to the Sangha.' Because of this principle and meaning, they are called the excellent field of merit of the Sangha community. Respectfully on behalf of: