---
title: "靈峰蕅益大師宗論 · 結壇水齋持大悲咒願文"
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/cmgn467lb0mgfk104tcg6q3vx"
---

### 結壇水齋持大悲咒願文十一月初五日

> Water Altar Great Compassion Mantra Vow Prayer<note place="inline">Fifth Day of Eleventh Month</note>

智旭自惟障緣深厚，慧力衰微，行濁言清，始勤終惰，負生我重恩，背慈尊明誨。四十八願，僅托空言。一十二求，罔希實果。悠悠歲月，病與業俱增；罔罔胸懷，志與形並邁。捫心扼腕，驚慮悽神。重策舊圖，思收新益。言念智旭，七歲斷肉，未知出世正因。十二學儒，乃造謗法重業。賴善根未絕，每潛轉默移，一觸念於自知之序，次旋意於寂感之譚。禮藥師妙典，知佛與神殊；聞地藏昔因，知道從孝積。既懷喪父之哀，復切延慈之想。書慈悲懺法，矢志尸羅，聽《大佛頂經》，決思離俗，捨母披緇，剋期取果。無柰夙因力弱，現行惑強，觸境多乖，反躬無似。又復喜談人過，鮮克己非，每忽人長，不知己短。雖時時發願，亦數數廢忘。或猛厲自訶，復紆回自弛，身汩浮沈之浪，云何度他？心纏愛見之絲，云何脫彼？是以再瀝丹忱，追補昔願。自己巳春，已立誦持之誓，及仲冬月，又新懲創之功。於今咒數雖完，心仍未淨，豈不愈堪慚愧，更可悲哀。敬對三寶大悲菩薩，然香十炷，結七七壇，謹服水齋，至心持大悲圓滿神咒十萬八千，以此功德，必求加被。願從今去，戒根永淨，遮性無虧，定慧齊彰，寂用自在，三塗息苦，九品蓮敷，共睹須彌毫相，同圓法界藏身。

> Zhi Xu reflects: I am burdened by deep karmic obstacles, my wisdom is weak and fading. My conduct is impure while my words pretend to be pure; I start with diligence but end in laziness. I have betrayed the heavy kindness of my parents who gave me life, and turned my back on the compassionate teachings of the Noble Ones. The Forty-Eight Vows remain mere empty words; my Twelve Great Aspirations have not borne real fruit. The years pass slowly by as illness and negative karma grow together; my mind is confused, and my will grows old along with my body. I strike my chest, wring my wrists, alarmed in spirit and grieving in heart. I re-examine my old plans and hope to gain new benefit. I recall that at age seven I stopped eating meat, yet I did not yet know the true cause of liberation. At twelve I studied Confucianism, and instead created the heavy karma of slandering the Dharma. Fortunately, my roots of goodness were not entirely cut off, and often I was subtly turned around. First I was touched by the Self-Knowledge Preface, then my mind turned to the Discourse on Stillness and Resonation. I paid homage to the Medicine Master Sutra and came to know the difference between Buddhas and spirits; I heard of Earth Store's past causes and understood that the Way is built on filial piety. After experiencing the grief of losing my father, I also felt a deep longing to extend my mother's years. I copied the Compassionate Repentance and resolved to uphold the precepts; I heard the Shurangama Sutra and firmly decided to leave lay life. I left my mother, shaved my head, and set a deadline to attain the fruit. But I could not help it: the power of my past conditions was weak, while my present delusions were strong. Encountering circumstances, I often went astray, and upon self-reflection I found little to commend. Moreover, I delighted in speaking of others' faults but rarely corrected my own. I often overlooked others' strengths and failed to recognize my own weaknesses. Though I made vows again and again, I also repeatedly forgot and abandoned them. Sometimes I fiercely rebuked myself, then wandered back into slackness. I was submerged in the waves of drift and sinking—how could I rescue others? My mind was entangled in the threads of attachment and wrong views—how could I free them from theirs? For this reason, I pour out my sincere heart once again, to catch up and make good on my former vows. In the spring of the Ji-Si year, I already established the vow of recitation, and by the winter month, I renewed the effort of self-correction. Now, although I have completed the number of mantra recitations, my mind is still not pure—how much more worthy of shame and sorrow is this? With reverence, I face the Three Jewels and the Greatly Compassionate Bodhisattva. I light ten sticks of incense, set up a seven-by-seven altar, earnestly observe a water fast, and with utmost sincerity, recite the Great Compassion Complete Mantra one hundred and eight thousand times. With this merit, I earnestly seek the power of blessing and protection. I vow that from now on, the roots of my precepts will be eternally pure, without deficiency in either the prohibitive or the permissive aspects; Samadhi and wisdom will shine equally; stillness and function will be free and unhindered. May the suffering of the three realms be stilled, and the lotus of the nine grades bloom in full. May we all behold the subtle form of Mount Sumeru, and together realize the Dharma Realm's True Body.