---
title: "靈峰蕅益大師宗論 · 佛菩薩上座懺願文"
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/cmgn467lb0mhek1043uwz6afu"
---

### 佛菩薩上座懺願文

> Bodhisattva's Confession and Vows for the High Seat

頂禮十方大威德，五分嚴身慈勇王，以不思議本誓願，同賜哀憐拔濟我。

> I bow to the great and awesome ones of the ten directions, Adorned with the fivefold majesty, compassionate and courageous kings. Through your inconceivable original vows, Together bestow your pity and rescue me.

弟子智旭，敬然頂香三炷，供養十方法界，去來現在，無窮無盡，一切三寶。剖瀝肝心而自責曰：嗚呼！從古解超佛祖之前，行落凡庸之後，殆未有甚於罪旭者也。智旭，於未識佛時、未識法時、未識僧時，誤聽邪師，妄以千古理學自任，造無量謗三寶罪，應墮阿鼻大地獄中，具受阿僧祇劫劇苦。蒙觀音、地藏二大士力，種種感觸，拔我邪心，令得歸向佛法，正信出家。不謂出家後，仍被夙業所障，僅發解慧，不沾法流。復因損己利人，遂致心欲定而反亂，念欲淨而偏染，二十餘年，略無實詣。今者反躬無似，內省多愆，念及生死事大，無常迅速，真堪慟地號天。追思剃染初心，離俗本志，何啻斷腸裂膽。外無化他之實，內妨自行之功，在世既溺邪見濁流，出家又為法門汙道，進退失措，慚憾何窮。竊思向年力詬大士，大士尚自哀憐。今已深信三寶，三寶寧弗攝受？秖由無始障濃，自隔同體悲應。然障無實法，惟心所生。既從心生，還從心滅。而理障必須理除，事障應須事遣。自惟多生以來，急乘緩戒，薄事尚理，久墮三塗，偶獲暫出。所以一聞宗教，徹底知歸，力學毘尼，偏多違犯。圓頓妙理，無精細而不入；相好觀門，雖少分而罔成。既揣病源，理須良藥。曾聞造像功德，最能滅罪除愆；禮拜懺摩，實可洗心滌慮。爰發虔誠，集資改造一佛二菩薩像。仍發誓願，恒禮占察行法。不論年月，耑祈純善輪相。眾生雖垢重，諸佛不厭捨，必以大慈悲，哀愍度脫我。使我從今以後，心無掉舉，身得輕安，護口過而勿出綺語惡言，淨意地而不起雜思欲覺，速得清淨三輪，克臻自他二利，普化眾生，同生淨土。

> Your disciple Zhi Xu, with utmost reverence, offers three sticks of incense to the boundless, endless Buddhas, Dharma, and Sangha of the ten directions across past, present, and future. With a heart laid bare, I confess and reproach myself: Alas! Since ancient times, there has perhaps been none worse than this sinful Xu—one whose understanding may surpass the ancient patriarchs, yet whose conduct falls behind even the ordinary. Zhi Xu, before knowing the Buddha, before knowing the Dharma, before knowing the Sangha, mistakenly followed misguided teachers and arrogantly took it upon himself to uphold the rationalist teachings of the ages, thereby committing immeasurable slander against the Three Jewels—a sin deserving of falling into the Avīci Hell, suffering its excruciating torments for countless eons. By the compassionate power of the two great Bodhisattvas, Guanyin and Kṣitigarbha, through various promptings and experiences, they uprooted my erroneous views and enabled me to turn toward the Buddha-Dharma, take refuge with right faith, and leave the household life. Yet, after leaving home, I remained hindered by past karmic obstructions, only developing intellectual understanding without tasting the true flow of the Dharma. Further, due to harming myself while trying to benefit others, my mind, seeking stillness, became instead chaotic; my thoughts, seeking purity, became instead defiled. For over twenty years, I have made little genuine progress. Now, reflecting on myself, I find nothing worthy; introspecting, I see many faults. Contemplating the gravity of birth and death and the swiftness of impermanence, I am truly moved to wail to heaven and weep to earth. Recalling my initial resolve upon shaving my head and donning robes, and my original intention in leaving worldly life, my heart feels as if torn and shattered. Outwardly, I lack the substance to transform others; inwardly, I obstruct my own practice. In the world, I was mired in heterodox views and turbid currents; having left home, I have become a stain upon the Dharma gate. Lost between advance and retreat, my shame and regret are boundless. I privately reflect: In the past, I vehemently slandered the great Bodhisattvas, yet they still pitied me. Now that I deeply believe in the Three Jewels, would the Three Jewels not accept me? It is only due to the thickness of beginningless obstructions that I separate myself from the compassionate response of our shared essence. Yet obstructions have no substantial reality; they are born from the mind alone. Since they arise from the mind, they can also be extinguished by the mind. However, obstructions of principle must be removed by principle; obstructions of phenomena should be dispelled through practical means. Considering my own case: For many lifetimes, I have been hasty in seeking the vehicle but lax in upholding precepts, belittling practice while esteeming theory, thus long falling into the three wretched destinies, only occasionally obtaining a temporary escape. Therefore, upon hearing the teachings of the schools, I thoroughly knew where to turn, yet in diligently studying the Vinaya, I repeatedly transgressed. The wondrous principles of the perfect and sudden teachings—there is no subtlety I have not entered; the contemplative methods of visualizing the marks and features—though I have attempted even a little, I have achieved nothing. Having diagnosed the source of my illness, the proper medicine is required. I have heard that the merit of creating Buddha images is most capable of extinguishing sins and removing transgressions; that bowing and performing repentance can truly wash the mind and cleanse thoughts. Therefore, with sincere devotion, I have gathered resources to commission a new statue of one Buddha and two Bodhisattvas. I further vow to constantly practice the Divination and Observation method. Regardless of the time required, I single-mindedly pray for the pure and auspicious divination result. Though beings are heavily defiled, the Buddhas never weary of abandoning them. They will certainly, with great compassion, pity and deliver me. May it enable me, from now on, to have a mind free from agitation and a body attaining lightness and ease; to guard my speech against frivolous, harsh, or evil words; to purify my mental ground so that no distracting thoughts or sensual perceptions arise; to swiftly attain purity in body, speech, and mind; to accomplish benefit for both self and others; and to universally guide all beings to be reborn together in the Pure Land.