--- title: "靈峰蕅益大師宗論 · 講金光明懺告文" 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/cmgn467lb0mh0k1049lvw7pcv" --- ### 講金光明懺告文乙亥 > Announcement for the Golden Light Repentance Ritual \[Yihai year\] 智旭與法界眾生，自迷法性，幻作塵勞。貪瞋癡慢，日夜熾然，婬盜殺妄，長時不息。致使三塗鼎沸，八苦交煎，災異頻仍，饑荒洊至，干戈搔擾，魔外縱橫。悲同分妄見，長夜難開；痛循業自招，出離無助。茲遇邀請功德大天，發心專求拯拔，講補助懺儀一卷，日隨喜行法一壇。於圓滿日，然香二十一炷。一二三，奉供本師寶華琉璃四方四佛等，盡金光明經中一切諸佛，大乘金光明海十二部經，信相菩薩，盡經內一切聖眾。四五，奉為大梵帝釋護世四王等，第一威德成就眾事大功德天供三寶。伏願增長威神，令此國中風祥雨順，物阜時雍，干戈永息，疾疫消除，聖主播仁慈之化，群臣竭忠藎之良。六七八，自懺身口意業供三寶。伏願慈威，折伏攝受。九至十二，奉為四師列四師名，不錄。十三至十五，奉為懺師外護隨喜供三寶上願語俱不錄。十六，奉為結伴同修諸友供三寶。願各秉遠志，共集真猷。十七，奉為護正法輪發弘誓願某等列五居士供三寶。伏願各增福慧，自離障緣。十八，奉為緇門實德，有志賢人，道震、照渠等供三寶。伏願解行齊修，二嚴克備。十九，代為惡魔眷屬，外道流裔，某某某某某某等供三寶，深求懺悔，伏願三寶威神，愍彼見濁。或默示感通，令反邪歸正，還度群迷。或速彰黜罰，令消除退散，莫惑凡愚。若罪惡障力，決不能悔悟消融，智旭願皆代受。若善根斷盡，終不可速救者，智旭願以無始至今，所有一毫之善，皆施與之，令其速悟。二十二十一，奉為十戒闍黎，出家闍黎，及某等覺靈亡父母，及一切親緣眷屬供三寶。願語俱不錄。以此然香發願功德，悉施法界眾生。願皆悟入金光明海，以清淨業，感吉祥天，擁眾常護。皆能以財以法，攝化一切，各各改惡從善，反邪歸正。皆能修身修戒，修心修慧。皆知鼠即鳥空之解為非。皆知佛法自有真脈，非可僭傳。皆知聰明穿鑿鬼家活計，徒增謗法之愆，不療生死之苦。皆能忘身捨命，專求正法，自利利他。由能應念修行一切供養，奉供三寶故，心常清淨無染著。由能了達一切法空故，不捨莊嚴佛土，成就眾生。由能了達淨穢平等故，熾然求生極樂世界；由能深信心佛眾生三無差別故，精修念佛三昧，不作無佛無眾生想；由能徹證持犯性空故，以三聚淨戒，攝化一切；由能遠離聲聞辟支佛意故，受持比丘清淨戒律，常能演說戒即摩訶衍；由能了知法性無增減、進退故，方便增進一切善根；由能深入大定故，恒普現威儀；由能究竟無相智慧故，不捨一切諸相；由能悟入離文字法故，不離文字談解脫相；由能證徹無依無住大般涅槃故，數示生滅，於三界中廣作利益；由能念念遍知一切法界眾生界事故，不捨方便，示學一切法門；由能遊戲生死故，而無染汙；由能深觀涅槃故，而不取證；由能了知煩惱生死即菩提涅槃故，不作一想，不作二想；由能念念沐浴法流故，不捨作法取相之事，常能演說一一法，一一相，皆即法界當體無生。已發如是大願竟，廣大如法界，究竟如虛空。恭唯金光明海，同體三寶，成就眾事大功德天，速如所願，滿菩提願。 > Zhi Xu and all sentient beings in the Dharma Realm, having confused ourselves about our true Nature, conjure up afflictions from illusions. Greed, anger, ignorance, and arrogance blaze day and night; lust, stealing, killing, and lying continue without end. This has caused the three lower realms to seethe, the eight kinds of suffering to intertwine, disasters to strike repeatedly, famines to follow one after another, wars to ravage, and demons and heretics to run rampant. Alas, we share in false views, and the long night is hard to break through; we painfully realize that we have brought this upon ourselves through our karma, and there is no help for escape. Now, upon meeting the opportunity to invite the Great Virtuous Deva of Merit, we have made the resolve to seek rescue and deliverance exclusively. We lecture one scroll of the \*Repentance Ritual for Assistance\*, and joyfully practice one single ritual of the Dharma practice each day. On the final day, we burn twenty-one incense sticks. First, second, and third: We make offerings to our Fundamental Teacher, the Jeweled Vairocana, the Lapis Lazuli, the Four Directional, the Four-Directional Buddhas, and so forth—to all the Buddhas in the \*Golden Light Sutra\*; to the great Vehicle \*Golden Light Ocean of Sutras\*, the Twelve Divisions; to the Bodhisattva Trustworthy Appearance, and all the holy assemblies within that Sutra. Fourth and fifth: We make offerings on behalf of the Great Brahma, Shakra, and the Four Heavenly Kings who protect the world, and others—to the most majestic and accomplished Great Virtuous Deva of Merit, who accomplishes all things, \[offered to\] the Three Jewels. We humbly pray that their majestic spiritual power increase, so that in this nation the wind may be gentle and rain timely, goods abundant and seasons harmonious, wars ever cease, epidemics vanish, the sage ruler may spread the transformative influence of benevolence, and the ministers may exhaust their loyal and good hearts. Sixth, seventh, and eighth: We repent of the karmas of body, speech, and mind, and offer \[this\] to the Three Jewels. We humbly pray for compassionate majesty, to subdue and to embrace. Ninth to twelfth: We offer on behalf of the Four Masters. The names of the Four Masters are listed but not recorded. Thirteenth to fifteenth: We offer on behalf of the Repentance Master, external supporters, and rejoicers—\[offered\] to the Three Jewels. The prayers and vows are not recorded. Sixteenth: We offer on behalf of the companions who practice together and the various friends—\[offered\] to the Three Jewels. May each one uphold a far-reaching aspiration and together cultivate the true path. Seventeenth: We offer on behalf of the protector of the correct Dharma Wheel, the one who makes vast vows, So-and-So Five laypeople are listed.—\[offered\] to the Three Jewels. We humbly pray that each one’s blessings and wisdom increase and that they naturally depart from obstacles and conditions. Eighteenth: We offer on behalf of monastics of solid virtue, and aspirational virtuous people like Dao Zhen and Zhao Qu—\[offered\] to the Three Jewels. We humbly pray that they cultivate understanding and practice equally, and that both merit and wisdom are fully complete. Nineteenth: On behalf of the retinue of demons, the descendants of heretics, So-and-so, and others, we make offerings to the Three Jewels, deeply seeking repentance. We humbly pray for the majestic spiritual power of the Three Jewels, to have compassion on their view-turbidity. May they either silently inspire connection, causing them to turn from heresy and return to orthodoxy, and in turn save the confused multitudes; or swiftly manifest punishment, causing them to be eliminated, disperse, and retreat, so they no longer delude common fools. If the power of their evil karma-karmic obstructions is such that they absolutely cannot repent, realize, and melt away, I, Zhi Xu, am willing to undergo it all on their behalf. If their roots of goodness are completely severed, and ultimately they cannot be swiftly saved, I, Zhi Xu, am willing to give them even a single hair’s worth of good deeds I have performed from beginningless time until now, so that they may quickly awaken. Twentieth and twenty-first: We offer on behalf of the Preceptor of the Ten Precepts, the Preceptor of Ordination, as well as the deceased spirit-minds (awakened spirits) of so-and-so’s deceased father and mother, and all relatives and close connections—\[offered\] to the Three Jewels. The prayers and vows are not recorded. The merit from burning these incense sticks and making these vows is entirely dedicated to all sentient beings in the Dharma Realm. May they all awaken and enter the \*Golden Light Ocean\*; through pure karma, perceive the Auspicious Deva, who always protects the multitudes. May they all be able, through wealth and Dharma, to gather and transform all beings, each one changing evil for good, turning from heresy and returning to orthodoxy. May they all be able to cultivate the body, cultivate the precepts, cultivate the mind, and cultivate wisdom. May they all know that the interpretations of “a mouse is emptiness” and “a bird is emptiness” are wrong. May they all know that the Buddhadharma naturally has its true lineage, not to be fraudulently transmitted. May they all know that clever, inquisitive speculations are the livelihood of ghosts, adding only to the offense of slandering the Dharma, and unable to cure the suffering of birth and death. May they all be able to forget the body and sacrifice their lives, seeking the Right Dharma exclusively, benefiting themselves and others. Because they can practice in accordance with their thoughts and make all offerings to the Three Jewels, their minds will be constantly pure, without defilement or attachment. Because they can thoroughly understand that all dharmas are empty, they do not abandon adorning the Buddha Land and perfecting sentient beings. Because they can thoroughly understand that purity and filth are equal, they vigorously seek birth in the Land of Ultimate Bliss. Because they can deeply believe that the Buddha, the mind, and sentient beings are not three different things, they intensively cultivate the Buddha-remembrance Samadhi, without giving rise to thoughts of “no Buddha” or “no sentient beings.” Because they can thoroughly realize the emptiness of the nature of upholding and violating the precepts, they use the Three Pure Precepts to embrace and transform all. Because they can stay far away from the intentions of the Śrāvaka and Pratyekabuddha, they uphold the pure precepts of a Bhikṣu, and can always teach that the Precepts are the Mahāyāna. Because they can understand that the Dharma-nature has no increase or decrease, no progress or regression, they use skillful means to increase all wholesome roots. Because they are able to deeply enter great concentration, they constantly manifest majestic deportment everywhere. Because they are able to ultimately realize signless wisdom, they do not abandon all signs. Because they are able to awaken and enter the Dharma beyond words, they do not abandon words while discussing the state of liberation. Because they can realize and thoroughly reach the non-dependent, non-abiding Great Nirvāṇa, they repeatedly manifest birth and death, extensively performing benefits in the three realms. Because they can, in every thought, completely know all the affairs of the realms and beings of sentient beings in the Dharma Realm, they do not abandon skillful means, and demonstrate learning of all Dharma-gates. Because they can playfully engage in birth and death, they remain undefiled. Because they can deeply contemplate Nirvāṇa, they do not seize upon realization. Because they can understand that afflictions and birth-and-death are identical to Bodhi and Nirvāṇa, they do not create a thought of oneness, nor a thought of duality. Because they can, in every thought, bathe in the stream of Dharma, they do not abandon the matter of performing deeds and taking hold of signs, and can always teach that each and every dharma, each and every sign, is precisely the Dharma Realm itself, unborn in the present. Having thus proclaimed such great vows, vast as the Dharma Realm, ultimate as empty space, we reverently rely on the \*Golden Light Ocean\*, the Three Jewels of One Suchness, and the Great Virtuous Deva of Merit who accomplishes all things. May these wishes be swiftly fulfilled, our Bodhi vow brought to completion. ## 靈峰蕅益大師宗論卷第一之二 > The Collected Works of Master Ouyi from Lingfeng, Volume 1, Part 2 ## 靈峰蕅益大師宗論卷第一之三 > Chapter 3 of Volume 1 of Master Ouyi's Collected Works from Lingfeng