---
title: "靈峰蕅益大師宗論 · 滅定業咒壇懺願文"
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/cmgn467lb0mh7k104z54hw6j1"
---

### 滅定業咒壇懺願文

> Repentance and Vow Ritual for the Mantra That Extinguishes Fixed Karma

稽首業性如虛空，滿分解脫滅障者，我今持誦祕伽陀，願滅自他諸定業。無邊福慧互莊嚴，成就希有勝功德，見聞隨喜發菩提，心地性藏同圓證。

> I prostrate before the nature of karma, which is emptiness itself, Before the Complete One who has extinguished all obstructions. I now recite this secret mantra from the depths of my heart, Praying it may dissolve all fixed karma—for myself and for others. Boundless merit and wisdom adorn each other, Bringing forth rare and supreme virtuous qualities. Seeing, hearing, and rejoicing with them, we awaken the mind of enlightenment— So that the ground of the mind, the hidden treasure of nature, may be equally perfected.

婆伽婆佛陀妙覺者無上地摩訶一和沙無相無垢地阿訶羅弗明行足法雲地阿那訶慧光妙善地阿尼羅漢變化生不動地阿羅漢過三有遠行地阿那含薄流現前地斯陀含度障難勝地須陀洹觀明燄地須陀迦流照明地須阿伽一波道流離垢地鳩摩羅伽逆流歡喜地達磨邊伽　波羅提弗陀　波訶諦　師羅叉伽　羅叉必　佛度阿　法必陀　必白伽　羅曇沙　羅羅諦流沙　度叉一婆　度佛阿　度阿訶　度沙必　度生婆諦　度利他　度和差　度只羅　度安爾　度伽阿　流山迦　必阿羅　必叉伽　阿毘跋　毘跋致　安婆沙　流摩阿　流羅伽　流諦伽度　流伽度

> The Blessed Buddha, the perfectly enlightened one of the highest ground; the great unified harmony, the ground of no-form and no-defilement; the one of perfect wisdom and conduct, the ground of Dharma Cloud; the non-returner, the ground of radiant wisdom and wondrous goodness; the arhat, the ground of unchanging miraculous birth; the arhat, the ground of traversing the three realms; the non-returner, the ground of manifesting what is evident; the once-returner, the ground of overcoming obstacles and difficult victories; the stream-enterer, the ground of brilliant flame-like insight; the stream-entrant, the ground of flowing illumination; the one who follows the path, the ground free from defilement; the young devotee, the ground of joyful reversal of the stream; and further, Dharma boundary; one awakened by the teachings; the wisdom of speech; the master teacher; the one who keeps precepts; the one who has crossed over; the ultimate truth; the truth of Dharma; the pure radiance; the essence of wisdom; the wisdom of distinctions; the flowing stream of truth; the one freed by crossing; crossing to Buddhahood; crossing to the unconditioned; crossing to stream-entering; crossing to birth-wisdom; crossing to benefiting others; crossing with harmony; crossing the distinctive; crossing to peace; crossing with body; the mountain-like flow; the necessity of truth; the necessity of scripture; the irreversible one; the state of non-retrogression; the abiding in tranquility; flowing together with truth; flowing in the world; flowing in the truth of understanding; flow and truth of crossing.

信念進定慧戒向護捨，願一切菩薩摩訶薩。唯願大乘三寶，若聖若凡，同加護念，同作證明。聽智旭今日至心懺悔，滿今日廣大願輪。胡跪合掌，瀝膽刳肝，作如是白。智旭自迷真性，枉入妄流，隨逐無明，增長惡業。無始至今，曾未覺悟，所積罪障，無量無邊。賴遇地藏菩薩滅定業咒，既勸同仁共持十萬萬，兼復自勵，專持五百萬。十日方便，百日正修。結如法淨壇，受一食勝行，仍于道場將畢，默課行法助成。恭然臂香三炷，供法界三寶。仰祈占察壇法，早獲流通。又念種種定業，由身口意三，廣造十惡。惡法既成，如弦發箭，勢須遠到，理無中止。雖大士悲心，真言神力，不可思議，亦須新殃永斷，方可故愆俱亡。而撫躬內省，慚悚彌增。我實婬機、盜意、殺習未除，云何使人永除身三惡業？我實妄言、綺語、惡口、兩舌種現未消，云何使人永消口四惡業？我實貪瞋癡起現不停，云何使人永停意三惡毒？嗚呼！檢點一身渾是短，驚惶半世已成虛。扼腕痛心，號天慟地。更然三炷，深自悔責，亦為法界眾生，求哀悔過。伏願從今已後，十惡消，三業淨，不造因，不受果。又香一炷，供五臺妙峰老師，及雲棲和尚、憨山師祖、紫柏大師、密藏尊者，一切真善知識。願以福慧力，同加覆護，令我九華銅殿之願，速得滿足。又香五炷，一為九華二寮持二十萬，二為藏櫥普塔及助成緇素持二十萬，三為聽法及結緣眾持十萬，四為往來流寓持十萬，五為某某舊持五十萬，及每日大悲咒十四遍，今加持真言十萬，上五臂香，供養三寶，悉代彼地藏真子，皆紹我地藏願王。又為沙彌某舊持百萬，今加五萬，供香一炷，願令培福壽基，離作輟習，立躬如泰山喬嶽，矢志必函乾蓋坤。又為沙彌三人各持五萬，供香一炷，願令從事入理，成就五根，發明五力。向為比丘某每日持三百，十夏為期，及別持悲咒，每日七遍，成器為期。曾為某某各持五十萬，今共加持十萬，供香一炷，願某捨攀尋枝葉之習，悟直捷根蔕之功，析義如庖丁解牛，得理如鵝王擇乳。某專求己過，毋責人非，知將就苟且，難出生死牢關，信駑駘顛蹶，不可橫超淨土。猛策新猷，莫仍故轍。某慎思明辨，沈細精微。痛革浮氣麤心，未會先會；專求深造自得，若無若虛。悟文字三昧，似獨繭以抽絲；能入理深談，必敲骨而取髓。又為沙彌某，舊持百萬，某今持十萬，某每日別持悲咒七遍，成器為期。今共加真言五萬，供香一炷。願某折伏貢高，斷除我慢，深培福壽，專務思修，省己之短，慕人之長，下學上達，即事鍊心。某戒根永固，某籓垣頓剖。又為比丘某某，持十萬，供香一炷。願某莊嚴大藏，速得圓成。某名心霧散，覺意目明，莫念鼻孔撩天，但願腳跟著地。又為比丘二十人，持二十萬，供香二炷。願某等煩習永斷，荷擔正法。某等勤修出要，永離妄因。又為一切禪者、學者、持律者、念佛者、瑜伽者，及邪命雲遊務農者，絓是著如來衣，現僧伽相，踐伽藍地，冒出家名，盡三天下所有緇流，共持三十萬，供香三炷。伏願狂誕狐禪，盡轉而為宗說俱通之龍象；鑽紙蠅學，盡轉而為隨文入觀之獅猊；羺羊戒子，盡轉而為定共道共之律麟；狼狽蓮宗，盡轉而為猛智慧行之角虎；優倡瑜伽，盡轉而為三昧授受之神僧；禿頭商賈，盡轉而為六度萬行之導主；雲遊賊住，盡轉而為頭陀勝行之芳標；農事僧民，盡轉而為法界園田之靈種。又為菩薩優婆塞某，日持悲咒七遍，脫難為期，今加真言五萬。為某某舊持二十萬，某等列名者五人今持十萬，共供香二炷，願各增正信，長悔心。乳不與毒同食，福不與罪並行，永作金湯，進趨覺路。又香一炷，供地藏慈尊，將此持咒然香功德，并向為父母，及法界有情，共持三千萬。為一切師友，同學，弟子，檀護，怨親知識等，所持若九十萬，三百二十萬，四十八萬等，乃至延生薦亡，悔過除災，若自為、若為他，所持若多若少，至心散心。又普化緇素，持十萬萬，若化未化、完未完，過現未來一切功德，今皆攝取現前，普同回向，深心信解，真言威力，不可思議。一一字，圓具法界無邊功德，一切字，亦如是。以此重重無盡不可思議功德威神，令我一切，得如所願，滿菩提願。又香四炷，供法界三寶，及地藏大士，求占第三輪相，或依占察法，先悔罪障。或住阿蘭若，先修禪定。或著述弘經，先修觀智。或植諸善本，行眾三昧。懇乞大慈，分明指示，令我此生，不致浪死。又三炷，供淨土三寶，以此功德，悉皆迴施法界眾生。願共捨此一期報身，決定同生極樂世界。永離苦因苦果，速證菩提涅槃。

> Faith, Vigilance, Meditation, Wisdom, Discipline, Dedication, Renunciation—I aspire to these along with all Bodhisattva-Mahasattvas. I earnestly pray that the Three Jewels of the Mahayana—both noble and ordinary—grant their protection and bear witness together. Listen as Zhi Xu makes this heartfelt confession today and fulfills this vast prayer-wheel. Kneeling with palms joined, baring my heart and soul, I declare: Zhi Xu, deluded about my true nature, wrongfully fell into the stream of illusion, chasing after ignorance and accumulating evil karma. From beginningless time until now, I have never awakened. The sins and obstacles I have amassed are limitless and boundless. Fortunately, I encountered the Mantra for Eliminating Fixed Karma associated with Earth Store Bodhisattva (Ksitigarbha). Not only did I encourage fellow cultivators to recite it a total of one hundred million times, but I also spurred myself on to recite five hundred million times exclusively. For ten days I made preparations, and for one hundred days I engaged in formal cultivation, establishing a purified altar according to the Dharma and observing the noble practice of eating once daily. As the formal practice period drew to a close, I silently carrying out supplementary practices to aid completion. Reverently, I burned three incense sticks on my arm as an offering to the Three Jewels of the Dharma Realm, humbly praying that the Divination Dharma practice of the \*Chapter on the Station of Earth Store\* would soon spread and circulate. Reflecting further: all kinds of fixed karma arise from the three doors of body, speech, and mind, through actions such as the ten unwholesome deeds. Once evil deeds are committed, they are like an arrow released from a bow—their momentum destined to travel far, with no possibility of stopping midway. Even though the compassionate mind of the Great Being and the divine power of the true mantra are inconceivable, new transgressions must be completely cut off before old offenses can vanish without a trace. Yet when I examine myself introspectively, my shame and fear only increase. I truly still harbor latent tendencies of lustful intent, tendencies toward stealing, and habits of killing. How then can I cause others to permanently eliminate the three evil bodily actions? I genuinely still haven't eliminated either the seeds or present manifestations of false speech, frivolous talk, harsh words, and divisive speech. How can I cause others to permanently eliminate the four evil verbal actions? The afflictions of greed, anger, and ignorance actively arise within me without pause. How can I cause others to permanently stop these three evil mental toxins? Alas! Searching my whole body, I find only fault; in shock and terror, I realize half my life has already passed in vain. Clenching my fists in anguish, my heart aches; I cry out to heaven and lament to the earth. So I burn three more incense sticks, deeply engaging in self-reproach and repentance—and also, on behalf of all beings throughout the Dharma Realm, I beg for compassion and confess my wrongdoings. I humbly pray: From now on, may the ten evils be eliminated, may the three doors of action be purified, may I not create causes, and may I not experience their results. Another incense stick is offered to the revered teacher Wonderful Summit (Wutai Mountain), the Venerable Yunqi (Lotus Pond), my Dharma-grand master Hanshan, the Great Master Zibo, and the Venerable Mizang—all true spiritual advisors. I pray that, with the power of their blessings and wisdom, they together protect and guide me so that my vow concerning the Copper Hall at Mount Jiuhua quickly comes to fulfillment. I also offer five incense sticks: \* One is for holding on to hope twenty million recitations for the two hermitages on Mount Jiuhua. \* One for holding on to hope twenty million recitations for the scripture cabinets, stūpa, and the monks and laypeople who support them. \* One for holding on to hope ten million recitations for the assembly of listeners and those who have formed karmic connections. \* One for holding on to hope ten million recitations for those who come and go, traveling and residing. \* One for the actual or former XX, holding on to hope fifty million recitations, plus fourteen times of the Great Compassion Mantra daily—now to be intensified by one hundred million recitations of the Mantra for Eliminating Fixed Karma. Through these five offerings on my arm to the Three Jewels, I dedicate this merit to all who are true children of Earth Store Bodhisattva, hoping they all will continue my own royal vow. For the elderly monk \*shramanera\* (novice monk) originally to have held recitations a total million times, and I now add fifty thousand more, I offer one incense stick, praying for planting the foundations of merit; for breaking the habit of giving up and starting over; for establishing his body and mind still as Mount Tai or Mount Everest; and for the determination to contain both Heaven and Earth. For the young \*shramanera\* <note place="inline">three people</note>, each will recite fifty thousand, and I offer one incense stick. I pray they may transform tasks into insight, bringing to completion the Five Faculties (faith, vigor, mindfulness, concentration, wisdom) and developing the Five Powers (resulting from the faculties). Regarding the Elderly Monk \*Bhikshu\*—each day he recites three hundred; ten summer retreats is his term; additionally he recites the Great Compassion Mantra seven times daily, until he is fully formed. Previously I once held on to hope fifty million recitations for each. This time we collectively add on one hundred thousand, offering one incense stick. May he abandon habits of picking and choosing, stop seeking through branches and leaves; achieve the direct grasp of the root and stalk; analyze meaning like a butcher dismantling an ox; understand principle like a goose-king choosing milk. For the next person: \* Dedicated to seeking his own faults, not blaming others' wrongs. \* Knowing that any slack or casual attitude makes it impossible to break through the prison of birth and death. \* Believing that the stumbling of a nag cannot effortlessly cross over to the Pure Land. \* He must vigorously undertake new endeavors and not continue down his old beaten track. \* Carefully consider, clearly distinguish, attend to deep and subtle matters. \* Painfully discard rash energy and coarse mind—the bad habit of "I understand it even before I've learned it!" \* Devote specifically to deep cultivation and inner attainment, working as if there were nothing, as if empty. \* Penetrate the Samādhi of written words; reminiscent of drawing single-strand silk from the cocoon. \*Able to enter principle and engage in deep discourse—must be able to smash the bone and extract the marrow. And then for an \*shramanera\*, who earlier held recitations a million times, now may hold our to have hope one hundred thousand, that the other daily recites the Great Compassion Mantra seven times until full-fledged. Now we collectively add on our one to hope fifty thousand recitations, and I offer one incense stick. May the able one subdue arrogance, root out conceit, deeply cultivate the roots of blessing and longevity, and devote himself solely to contemplation and practice. May he notice his own shortcomings and admire others' strengths, may he learn the higher by studying the lower, may he train his mind right in everyday affairs. May one's discipline remain forever stable; may the other's barriers be suddenly broken open. Then for two \*Bhikshus\*, I offer my recitations: ten for one, one hundred thousand for the other, and offer one incense stick. May each accomplish the majestic ornaments of the Great Canon and may it speedily be achieved. May the other's fame-mind scatter like fog, and his enlightened wisdom shine daily, ever so bright. Do not focus on your nose pointing skyward; merely wish to keep your feet planted on the ground. For the twenty \*Bhikshus\* <note place="inline">twenty people</note>: I recitation two hundred thousand for their sakes, and offer two incense sticks. I pray that their defilements and habitual proclivities may be cut off forever, and they take up the burden of the right Dharma. May they diligently cultivate the essentials of renunciation and depart for good from the causes of delusion. Further, on behalf of all people: \* All who practice Chan (Zen). \* All students (of doctrine). \* All who uphold precepts. \* All who recite Buddha's name (Pure Land). \* All who engage in yoga (Tantric or disciplinary yoga). \* All those who are wrong-livelihood, cloud-travelers, farmer-monks. In short: anyone wearing a Tathagata's robe, bearing a Sangha's form, treading upon monastery ground, or assuming the name "home-leaver." The entire community of such yellow-robes, throughout the entirety of three continents, I now offer three hundred thousand recitations for them all, and burn three incense sticks. And I make the humble vow: \* May the madly arrogant Chan be thoroughly turned into a dragon-elephant of one who has mastered both principle-and-expression. \* May the paper-drilling flies of academia be thoroughly turned into a lion-king of "enter the meaning as you read." \* May the complacent upholders of mere precepts be thoroughly turned into a unicorn of "union with meditation and thorough discipline." \* May the misfired members of the Pure Land school be thoroughly turned into a horned tiger of ferocious wisdom-and-practice. \* May the courtesan-style practitioners of yoga be thoroughly turned into a godly \*acarya\* (spiritual master) of samadhi transmission. \* May the bald-headed merchants be thoroughly turned into a guiding leader perfect in the Six Perfections and the ten thousand practices. \* May the Dharma-thief cloud-travelers be thoroughly turned into the fragrant parasol of the supremely ascetic \*dhūta\* practices. \* May the farmer-monk \*sangha\* be thoroughly turned into the spiritual seed of the Dharma-Realm Garden. Moreover, regarding an Upasaka Bodhisattva, formerly reciting the Great Compassion Mantra seven times daily to escape troubles, now we add fifty thousand recitations of the True Mantra. For a Elderly Monk identified, previously with one hundred twenty million, now let them sing "masters" in set order, each master and a few disciples; thus five named persons total another hundred thousand recitations between them, and we collectively offer two incense sticks. May each increase their right faith, extend true regret. May the one-upasaka not let milk and poison be eaten together, nor blessing be paired with unwholesome deeds—forever be a "golden-wall protector," and advance toward the path of enlightenment. Lastly: One incense stick is offered specially to Earth Store (Ksitigarbha) Bodhisattva and the Honored-One. The merit of this incense-burning and recitation of mantras, along with the earlier dedication to parents, and for the sake of sentient beings throughout the Dharma Realm, now equals a total of thirty million recitations. Now I direct all the merit to benefit: \* All teachers, friends, companions. \* All disciples, donors, protectors. \* Enemies, benefactors, and spiritual advisors of any relation. The actual numbered mantras recited: some ninety times? times three? no. Some three million two hundred thousand, some four hundred thousand eighty thousand... And for life-prolonging, merit dedicated to deceased, repentances, calamity-removal, whether for self or for others—they are grouped all these many-and-few mantras, concentrated and scattered. And I have widely inspired monks-and-laypersons to recite a total of 100 million. Some are already fully counted, some not. Since these aspects, as they pertain to all those duties—past, present, and future—I now gather all that excellent merit and universally pledge this retribution. Now with deep faith and deep understanding, knowing the mantra's power is inconceivable—every single syllable perfectly embodies the limitless merit of the entire Dharma realm, and so too all 1 syllables together—with this power of this infinite, inconceivable merit, I fully actualize my prayers, fulfilling the vows of Bodhi. To conclude: \* Four incense sticks for the Three Jewels of the Dharma realm and to Earth Store Bodhisattva, to divine the Third Division of divination blocks. \* Or maybe it’s the Destiny-Removal approach from the Divination Sutra first to confess and repent obstacles, before dwelling in quietude for meditation. \* Or compose Dharma-teachings and disseminate Sutras, first training cognitive insight. \* Or, cultivating excellent virtuous roots and practicing many Samadhis. I implore you, Great Compassionate One: Bestow clear guidance in \*this\* life, and grant that in this very life I will not wastefully die. And three more incense sticks dedicated to the Three Jewels of the Pure Land. Using this entire accumulation of merit, I universally transfer it to enlighten sentient beings throughout the Dharma realm. I pray: Let every one of us, along with the vessel of this current life, resolve to be born together into the Land of Ultimate Bliss (Sukhavati), forever away from the cause-of-pain and fruit-of-pain, speedily achieving Nirvana and Bodhi.