---
title: "靈峰蕅益大師宗論 · 陳罪求哀疏"
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/cmgn467lb0mh8k104ju8nqvfw"
---

### 陳罪求哀疏戊寅

> Confession of Wrongdoings and Prayer for Mercy <note place="inline">wuyin</note>

稽首大孝能仁父，孝順為宗梵網經。地藏目連達孝尊，修證孝慈諸聖眾。今然香炷懺前愆，願賜慈悲哀拔濟。

> I bow to the Greatly Filial, Benevolent Father, Whose teaching takes filial piety as its core, as in the Brahma Net Sutra. To Earth Treasury, Maudgalyayana, and all filial and compassionate sages, Who cultivate and realize filial kindness. Now I light incense to confess past wrongs, And pray for your compassionate grace to rescue and uplift me.

假名菩薩戒，汙道沙彌智旭，泣血稽顙，敬白常寂光土一體三寶，耑懇大慈大悲，俯垂感應。言念罪旭，少年主張理學，妄詆三寶，過犯彌天，應墮無閒。然世閒忠孝，根於至性，罔敢或忘。後蒙三寶密加，返邪歸正，頓發出世心，圖其遠者大者，祈究竟報我君親，意謂剋期取證，決定無疑，詎料於今十六年，竟成虛度。修行至道，仰彌高而鑽彌堅；翦除惑業，根益深而枝益茂。死期將至，初志何成，扼腕撫心，厥罪曷罄。始願出家後，即能度脫歷劫親緣，今母逝十二年，父亡二十載，而天眼未開，茫然不知生處，是第一大負，負我生恩也。始願出家後，即能戒律永淨，定慧圓明，今根本戒外，違犯多端，雜亂散心，全無正定，名字聞慧，不登五品，是第二大負，負我性靈也。始見假善知識，亂宗門正印，願出家後，福慧莊嚴，遍降魔外，今但能自識邪正，而孱無道力，空言何補，是第三大負，負我宗門也。始見末運，僧體日卑，願以一身，力振其頹，今德薄行荒，不足為人天表率，是第四大負，負我僧相也。始見末運，僧無律行，願以一身為其倡始，今自檢律行，缺誤尤甚，不足為他師範，是第五大負，負此名位也。始閱律時，稔知末世種種非法，誓集同志五人若過五人，如法共住，令如來正法復興，而自既障深業重，不克與比丘列，復失方便，乖我良朋，是第六大負，負正法輪也。始見外寇猖獗，饑疫洊臻，國政乖張，元氣侵蝕，願修成道力，興隆正法，默扶皇運，今自救不了，坐視內寇邪魔，付之莫可如何，是第七大負，上負帝主弘護深恩，下負普為眾生所發菩提心願也。嗚呼！負茲莫大七罪，復淹淹殘喘，九死一生，半體酸楚，已經十有餘年，三日惡瘧，更纏三年之外，儻地獄前茅邪？抑過惡雖重，而一線菩提願力，護法苦心，稍感寂光悲智，令轉重報於生前，俾輕受邪？展轉慚惶，未知攸底，悲形夢寐，歎徹庭闈，僅賴一線心願未忘，而杯水欲救焚車，益增恐懼。然諸佛誠言，菩提心寶，不可思議，如少金剛，能穿大地，少獅乳，能徹海乳，一息苟存，敢不痛自努力。今值先嚴諱日，敬捐衣缽微資，營供常住三寶。然香七炷，懺七大負。復四炷，啟請菩薩比丘、沙彌四人，同心修禮慈悲水懺。以此功德，耑申回向，伏祈鍾之鳳暨大蓮優婆夷金氏，早敷淨土之華，頓悟惟心之旨，惑業冰消於片念，苦輪永斷於未來。次祈比丘某，深信微塵中之法界經卷，篤志專心求剖出，斷除識田內之沈細愛見，剛毅敏達建法幢。某直信觀心法門，真發菩提大願。沙彌某，於一切事中，悉見第一義諦，一切時中，不忘無上道心。某入無邊無底之法海，超久習久染之凡情。次祈災亂冰消，邪說鼠竄，皇仁蕩蕩，佛化暘暘。次祈智旭，病苦消除，戒身清淨，福德成就，止觀圓明，襄盛世皇猷，護如來正法。又復以此功德，普施一切眾生。願盡除一切煩惑罪根，斷一切有漏雜業，捨一切生死苦報，離一切惡魔惡友，歸一切大乘三寶，見一切諸佛世尊，生一切莊嚴淨土，開般若一切種智，證不可思議解脫，成無上清淨法身。如是法界眾生，畢獲如是究竟勝利益已，智旭乃當克證無上菩提。

> The Bodhisattva precepts in name only, and the defiled monastic Zhi Xu, prostrate myself with tears of blood, and respectfully declare to the Triple Gem of the eternal tranquil light. I earnestly beseech your great compassion and mercy to respond to me. Considering my sins, I, Zhi Xu, in my youth advocated rational philosophy and slandered the Triple Gem. My offenses filled the heavens, deserving to fall into the Avici Hell. Yet worldly loyalty and filial piety, rooted in my true nature, I dared never forget. Later, secretly blessed by the Triple Gem, I turned from heresy to the right path, and suddenly resolved to leave worldly life, aiming for the great and distant, hoping to ultimately repay my sovereign and parents. I thought achieving attainment in a set time was certain and beyond doubt. Unexpectedly, after sixteen years, it has all been in vain. Cultivating the supreme path, as I look up, it becomes higher; as I delve into it, it becomes more profound. Cutting away delusions and karma, the roots grow ever deeper and the branches ever more lush. The time of death approaches; how can my initial aspiration succeed? Clutching my wrist and feeling my heart, how can my sins be fully expressed? My initial vow was that after leaving home, I could immediately liberate my relatives through countless lifetimes. Now, my mother has passed for twelve years, my father for twenty, yet my celestial eye remains unopened, and I do not know where they are reborn. This is my first great failure, failing the kindness that gave me life. My initial vow was that after leaving home, I would maintain pure discipline forever, and perfect samadhi and wisdom. Now, aside from root precepts, I have committed many violations. My mind is chaotic and scattered, without true samadhi. My understanding of the Dharma does not even reach the level of the five grades. This is my second great failure, failing my own nature. Initially, I saw false spiritual teachers corrupting the true seal of the Zen school. I vowed that after leaving home, I would cultivate merit and wisdom, universally subduing deviant teachers. Now, I can only distinguish right from wrong myself. With weak spiritual power and no true strength, empty words are useless. This is my third great failure, failing the Zen school. Initially, I saw that in the degenerate age, monastics' dignity was declining daily. I vowed to use my own strength to revitalize this. Now, my virtue is shallow and my conduct wasted, unworthy to be an example for gods and humans. This is my fourth great failure, failing the monastic form. Initially, I saw that in the degenerate age, monastics had no discipline in conduct. I vowed to take the lead in this with my own example. Now, examining my own conduct, the errors and omissions are even greater. I am unworthy to be a teacher to others. This is my fifth great failure, failing this status. When I first studied the Vinaya, I thoroughly understood the many wrong practices in the final age. I vowed to gather five or more like-minded companions to live together according to the Dharma, reviving the true Dharma of the Tathāgata. Yet, with my own heavy obstacles and deep karma, I could not even join the ranks of monks. Moreover, I lost the expedient means and alienated my good friends. This is my sixth great failure, failing the wheel of the Dharma. Initially, I saw foreign bandits rampant, famines and plagues frequent, state policies misguided, and national vitality eroded. I vowed to cultivate spiritual power to revive the proper Dharma and silently support the imperial destiny. Now, I cannot even save myself. I sit idly by the internal and external evil forces, feeling helpless. This is my seventh great failure, first failing the profound grace of the Emperor's protection, and second failing the bodhisitta vow I made for all beings. Alas! Bearing these seven great sins, I linger with failing breath, nine parts dead and one part alive. My body half aches, now for over ten years. Severe malaria has tormented me for over three years beyond that. Could this be a prelude to hell? Or, though my offenses are heavy, my single thread of bodhisitta and my painstaking effort to protect the Dharma have slightly stirred the compassion and wisdom of the Eternal Tranquil Light, causing the karma of heavy retribution to be transformed into a lighter experience in this life? I turn and twist in shame and fear, unsure of where I stand. Grief appears in my dreams; sighs fill my home. Only this single thread of aspiration remains unforgotten, yet a cup of water hopes to quench a burning chariot, only increasing my terror. Nevertheless, the true words of the Buddhas say that the jewel of bodhisitta is inconceivable. Like a small vajra that can pierce the great earth, or a small amount of lion's milk that can penetrate the entire sea of milk, while a single breath remains, how dare I not strive earnestly? Now, on the anniversary of my late father's death, I respectfully donate the small wealth from my alms bowl to offer to the eternal Triple Gem. Lighting seven incense sticks, I confess these seven great failures. I light four more incense sticks to invite the Bodhisattva Monks, Novice Monks, and four laypeople to sincerely join in performing the Compassionate Water Liturgy. With this merit, I specifically dedicate it: I pray that Zhong Zi Feng and Upasika Jin Shi may soon blossom in the Pure Land, suddenly realize the principle of mind-only, and may their delusions and karma melt away in a single thought, and the wheel of suffering be forever cut off in the future. Next, I pray for Bhikshu So-and-so: may they deeply believe that within a single particle of dust lies the sutra of the Dharma-realm; may they single-mindedly and diligently seek to extract it; may they cut through deep, subtle attachment and views within the field of consciousness; and may they, with steadfast vigor and keen intelligence, erect the banner of the Dharma. May he directly trust in the practice of contemplating the mind and truly generate the great bodhicitta vow. May the novice monk see the supreme truth in all phenomena and never forget the unsurpassed path-mind at all times. May he enter the boundless and bottomless ocean of Dharma and transcend long-cultivated mundane attachments. Next, I pray that disasters and chaos melt away like ice, that heretical doctrines scatter like fleeing rats, that the emperor's benevolence be vast and wide, and that the Buddha's teaching shine forth brightly. Next, I pray for Zhi Xu: may illness and pain be removed, monastic discipline be pure, merit and virtue be perfected, and calm-abiding and insight attained. May I assist the glorious imperial destiny and protect the Tathagata's true Dharma. Furthermore, I dedicate this merit universally to all beings. May they completely eradicate all afflictions and root karmic obstacles, cut off all contaminated and extraneous karma, abandon all karmic retributions of birth and death, and depart from all evil demons and unwholesome friends. May they take refuge in the Three Jewels of the Great Vehicle, behold all Tathagatas and Bhagavats, be reborn in all adorned Buddha-lands, open up the Prajna of all modes of knowledge, realize the inconceivable liberation, and realize the supreme pure Dharmakaya. Only after all beings throughout the Dharma-realm attain such ultimate, supreme benefits, may I, Zhi Xu, then attain the unsurpassed perfect enlightenment.