---
title: "靈峰蕅益大師宗論 · 祖堂結大悲壇懺文"
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/cmgn467lb0mhhk104wpo6ca58"
---

### 祖堂結大悲壇懺文

> Ancestral Hall Great Compassion Altar Repentance Text

頂禮大悲尊，及法界三寶。不厭垢眾生，始終垂哀拯。

> I pay homage to the Great Compassionate One, And to the Three Jewels of the Dharma Realm. Never tiring of impure beings, Always extending compassion to save them.

智旭自惟，無始來至於今日，積惡逾於須彌，招苦浮於大地。雖蒙諸佛菩薩，種種提攜，薄解真乘，無柰夙業煩惱，淵淵深厚，時牽現行。蓋無論未歸信前，厥罪無量，即追思既出家後，愆累尤多。如大悲行法道場，業五與勝會，乃雜亂障垢，終不與三昧相應，虛消檀信脂膏，辜負人天屬望。撫心扼腕，慚懼何窮。茲又恭遇幽棲禪寺，建清淨壇，施主竭供養之誠，期主極殷重之悃。智旭以下劣凡夫，沙門汙道，不惟叨陪法席，兼復謬主行儀。反躬無似，驚悚彌增。爰於方便結界之始，敬然臂香三炷，奉供大悲同體三寶。又三炷，供九位同行懺師。伏願同體三寶，憫智旭之沈淪，速垂拔濟；同行九人，憫智旭之不逮，咸賜匡扶。俾一期中，內障外擾以潛消，理觀事儀皆成就。智旭又於十方三世三寶前，現在同行九人前，胡跪合掌，剖肝瀝血，作如是白：智旭從無始來，至於前世，所有種種煩惱惡業苦報，無明覆故，已不自憶，今悉懺悔，願盡消除。智旭少年謗三寶業，今尚憶知，誠心懺悔，願盡消除。智旭出家已來，挂菩薩比丘虛名，不能如法行持，所有性遮諸罪，若憶不憶，無量無邊，今悉懺悔，願盡消除。智旭於四十六歲，自反多愧，退作但三歸人，勤禮千佛萬佛，及占察行法。幸蒙諸佛菩薩大慈大悲，於今年正月元旦，錫以清淨輪相，稍自慰安。無柰夙習根深，不能自拔，出壇後，又起種種身口意業，乃至濟生菴修大悲行法，然香懺悔。以後，默簡長夏初秋，仍復多諸違犯。嗚呼！佛稱二種健兒，一自不作罪，二作已能悔。夫作已能悔者，必悔已不更作，故可稱健兒也。數數悔，又數數犯，豈健兒乎？智旭，今猶墜廁人，身口耳鼻皆陷糞中，獨明信因果，不謗大乘，清淨正眼，未沒溺耳。設諸佛菩薩，現前善友，不乘此時，力拯拔之，正恐淹漬日久，清淨正眼并從淪隱，可不哀哉。智旭反覆自思，本以真實為生死心，決定大菩提心，絕不夾帶利名，亦不牽染恩愛，如法出家，因地頗正，胡為墮落至此，久滯凡地，不預聖流。即欲逃名晦跡，獨往深山，筋力漸衰，不堪行邁，且愛見慈悲，漫縈纏於婆和學侶，致使枉尋直尺，擔麻棄金。如此痛傷，惟諸佛菩薩能知，亦唯有諸佛菩薩能救耳。且向年力詆三寶，惟有罪障，諸佛菩薩，尚自矜憐；今日宏通大乘，亦有微善，諸佛菩薩，豈反終棄邪？是以披揭愚衷，仍求加被。願我煩惱脂消，功德肉肥，三學圓明，二嚴滿足。捨此幻軀，決生極樂，盡未來際，廣度群迷。又願同行九人，各各剋除習氣，成就總持，自利利他，棟梁法廈。又願期主福慧增長，檀越信行堅固，乃至隨喜緇素，執勞運力，見影聞聲，悉悟顯密圓通，咸了性修不二，直至菩提，不遭岐曲。又願風調雨順，物阜民安，干戈息而烽火無驚，疾疫除而醫藥無用，菽粟如水火，陌路猶至親，挽末劫頹風，不異正法住世，超娑婆濁惡，同歸安養蓮胎。

> Master Zhi Xu reflects: From beginningless time to the present day, my accumulated evil exceeds Mount Sumeru, and the suffering I have drawn is vaster than the great earth. Although I have received the various guidance of all Buddhas and Bodhisattvas and gained a slight understanding of the true Dharma, my past karma and afflictions are deep and powerful, constantly pulling me into present transgressions. Not only before I took refuge were my sins measureless, but even after becoming a monk, my faults and burdens were even greater. For instance, when practicing the Great Compassion Ritual, participating with full dedication, I was still filled with distractions and obstacles, never attaining true meditative absorption. I wasted the offerings of donors and failed the hopes of heavenly beings. Beating my chest in remorse, my shame and fear are endless. Now, I again encounter the Qingyou Zen Temple, where a pure altar is established. The donors offer sincere devotion, and the ceremony leader demonstrates utmost care. As an inferior ordinary being, a corrupt monk unworthy of the Path, I not only humbly join the Dharma assembly but also mistakenly preside over its rituals. Reflecting on my unworthiness, my awe and dread increase. Therefore, at the beginning of the preparatory boundary purification, I respectfully burn three incense sticks on my arm as an offering to the Three Jewels of Great Compassion, which share the same essence. I also burn three more for the nine fellow repentance masters. I sincerely pray that the Three Jewels, sharing the same essence, will take pity on my sinking in samsara and swiftly rescue me; and that the nine companions will compassionately support my inadequacies. May, during this period, both internal obstacles and external disturbances silently dissolve, and both contemplative insight and ritual practice be perfected. In the presence of the Three Jewels of the ten directions and three times, and before my nine current companions, I kneel with palms joined, pour out my heart, and make this sincere declaration: From beginningless time up to my previous lives, all kinds of afflictions, evil karma, and karmic retributions, concealed by ignorance, I no longer remember. I now repent them all, wishing for their complete elimination. I still remember my youthful slander of the Three Jewels; I sincerely repent it, wishing for its complete elimination. Since becoming a monk, I have borne the empty titles of “Bodhisattva” and “Bhikshu,” failing to practice according to the Dharma. My inherent and circumstantial offenses, whether remembered or unremembered, are measureless and boundless. I now repent them all, wishing for their complete elimination. At age 46, filled with remorse, I retreated to become a mere Triple Refuge follower, diligently worshipping thousands and millions of Buddhas and practicing the Divination Sutra. By the great compassion of all Buddhas and Bodhisattvas, on this year’s New Year’s Day, they granted me a pure divination wheel sign, bringing some comfort. However, due to deeply rooted habitual tendencies, I could not escape on my own. After leaving the ritual circle, I again created various physical, verbal, and mental karma. Even after performing the Great Compassion Ritual at the Jisheng Nunnery and repenting with incense, during the quiet examination of early summer and autumn, I still committed many violations. Alas! The Buddha speaks of two kinds of brave ones: one who never creates evil, and one who, having done evil, can repent. The one who can repent after wrongdoing must never commit the act again to be called brave. Repeatedly repenting and then repeatedly transgressing—is that bravery? Now, I am like a person who has fallen into a cesspool; my body, mouth, ears, and nose are all mired in filth. Only my clear faith in cause and effect, my non-slander of the Mahayana, and my pure, correct insight have not yet drowned. If the Buddhas, Bodhisattvas, and virtuous spiritual friends present do not seize this opportunity to vigorously rescue me, I fear that as time passes, even my pure, correct insight will sink and disappear—how pitiful! I repeatedly reflect: I initially set out with a genuine mind aimed at liberation, a firm resolve for great enlightenment, free from any pursuit of profit or fame, and untainted by attachments of love. I left home according to the Dharma, with a rather pure initial motivation. Why then have I fallen so low, remaining stuck in the ordinary state for so long, unable to join the noble saints? I wish to flee my reputation, hide my traces, and go alone into deep mountains, but my physical strength gradually declines, unable to endure the journey. Moreover, my compassion, tinged with views, entangles me in a network of colleagues, causing me to bend the straight for the crooked, to discard gold for hemp. Such agonizing pain is only known by the Buddhas and Bodhisattvas, and only they can save me. In the past, when I fiercely slandered the Three Jewels, I only had karmic obstacles, yet the Buddhas and Bodhisattvas still pitied and cared for me. Now, while I propagate the Mahayana, I have some slight goodness; how could the Buddhas and Bodhisattvas ultimately abandon me? Therefore, I reveal my foolish heart and again seek their blessings and empowerment. May the fat of my afflictions melt away; may the flesh of my merit grow; may the Three Trainings be perfectly clear; may my two accumulations of merit and wisdom be complete. After abandoning this illusory body, may I be reborn in the Land of Ultimate Bliss, and for all future ages, deliver countless confused beings. May my nine fellow practitioners each overcome their habitual tendencies, perfect their mantric powers, benefit themselves and others, and become pillars of the Dharma. May the ceremony leader increase in merit and wisdom; may the donors’ faith and conduct be firm; may the monastic and lay participants who rejoice or labor tirelessly—even those who only see or hear—all realize the perfect unity of exoteric and esoteric teachings, understand the non-duality of nature and cultivation, and reach enlightenment without deviation. May the winds and rains be timely, creatures abundant, and the people at peace; may conflict cease and the smoke of war vanish; may epidemic diseases disappear and medicine be unnecessary; may grains become as plentiful as water and fire; may strangers be like close relatives; may the declining trends of the final age be reversed, as if the True Dharma were still present; and may all transcend the evil turbidity of the Saha world and return together to the lotus womb of the Land of Peace and Nourishment.