---
title: "靈峰蕅益大師宗論 · 閱藏畢願文"
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/cmgn467lb0mhkk104ew3nf2k2"
---

### 閱藏畢願文甲午九月初一日

> Conclusion of Scripture Reading<note place="inline">1st day of the 9th month, Jiawu Year</note>

敬禮無邊際，去來現在佛，等空不動智，救世大悲尊。

> Homage to the boundless Buddhas of past, future, and present: Their wisdom is as vast as space, unchanging and still, They are the great compassionate saviors of the world.

弟子智旭，敬然臂香四炷，供養盡十方三世一切諸佛，一切尊法，一切菩薩，一切聖賢。痛念智旭，年三十，幻寓龍居，第二閱律，遂復發心遍閱大藏，於一夏中，僅閱千卷，旋以事阻。至三十三歲，甫進靈峰結冬，時山中無藏。癸酉春，藏至未裝。丙子季春，遁跡九華，於彼抱病，閱千餘卷。壬午，山中藏裝成。癸未，結制簡閱，僅千餘卷，又被他緣所牽，幻寓祖堂，及石城北，共閱二千餘卷。己丑歸山，因註《法華》、《占察》二經，改治《律要》未遑展閱。壬辰秋，擬進山畢茲夙願，又值幻緣牽至長水，借閱千卷。直至今甲午春，方獲歸臥林泉。又以一夏病緣居半，乃於仲秋月畢，僅獲完滿。竊計發心看藏，已經二十七年，出入茲山，亦匝二十三載。凡歷龍居、九華、漳州、泉州、祖堂、石城、長水、靈峰八處，方獲竣事。於中前後閱律三遍，大乘經兩遍，小乘經及大小論、兩土撰述，各止一遍而已。嗚呼！緬想法緣不易，可勝涕泗滂沱。今幸仗三寶力，已畢微願，是以然香，更求加被。一者竊見南北兩藏，並皆糢糊失次，或半滿不辨，或經論互名，或真偽不分，或巧拙無別。雖有宋朝《法寶標目》，明朝《彙目義門》，並未盡美盡善。今輒不揣，謬述《閱藏知津》、《法海觀瀾》二書，儻不背佛旨，乞得成就流通。二者如《圓覺》、《維摩》、《彌陀》、《地藏》，乃至《大涅槃經》，夙有微願，再加解釋，并僧史寶訓，亦願增修，仰求庇護，令得速成。三者大殿半傾，前殿盡倒，觸目傷心，實難為力，今以付與天龍，願蚤成就。四者念此荒野之地，久不聞佛法名，實賴大楫法主，大粹靜主，大頎期主，以創其端。至於請藏，則戒周首發大心，道晉、如源等助成其美，印刷則受籌之功，裝潢則心見之力，苦守不墜，則成瓊為最，助緣成就，則善信是資。伏願已上過去者，以今然香功德，三障頓消，四生永脫，蓮開上品之華，佛授一生之記。現在者，道心堅固，福德增長，壽命延長，智慧開發。又願學人六人，及堂內堂外，上下靜室，一切法眷，各各剋除習氣，趣向菩提，戒定慧以增明，福壽康而如意。又願智旭，從今以去，病苦消除，煩惱冰釋，不遭逆順兩魔，恒得安心著述。以茲法施功德，回向西方淨土，普與法界眾生，同生極樂世界。

> Disciple Zhibi respectfully burns four incense sticks as an offering to all Buddhas, all sacred teachings, all Bodhisattvas, and all saints and sages throughout the ten directions and three times. With deep reflection, I, Zhibi, at age thirty, stayed temporarily at Longju and began studying the monastic code for the second time. This inspired me to undertake a full reading of the Buddhist canon. Over one summer, I managed only a thousand scrolls before being interrupted by other obligations. By age thirty-three, I finally arrived at Lingfeng for winter retreat, but at that time the mountain had no canon. In the spring of Guiyou (1633), the canon arrived but was not yet bound. In late spring of Bingzi (1636), I retreated to Jiuhua Mountain, fell ill there, and still read over a thousand scrolls. In Renwu (1642), the mountain's canon was bound and completed. In Guiwei (1643), I conducted a summer retreat to review it but only covered over a thousand scrolls, again distracted by other commitments. I then stayed temporarily at Zutang and north of Shicheng, collectively reading over two thousand scrolls. In Jichou (1649), I returned to the mountain to write commentaries on the \*Lotus Sutra\* and the \*Sutra of Divination\*, and revised the \*Essentials of the Monastic Code\*, leaving no time for comprehensive reading. In autumn of Renchen (1652), I planned to enter the mountain to fulfill this long-standing wish, but again fate drew me to Changshui, where I borrowed and read a thousand scrolls. Only in spring of Jiawu (1654) did I finally return to my mountain retreat. Yet, with half the summer lost to illness, I only completed my task at the end of autumn. I reckon that from my initial vow to read the canon, twenty-seven years have passed, and twenty-three years have elapsed since I first entered this mountain. Over this time, I have traveled through eight places—Longju, Jiuhua, Zhangzhou, Quanzhou, Zutang, Shicheng, Changshui, and Lingfeng—before finally finishing my mission. During this period, I read the monastic code three times, Mahayana sutras twice, and Hinayana sutras, along with Mahayana and Hinayana treatises and writings from both China and India, only once each. Alas, reflecting on how difficult it is to encounter such a dharma opportunity, I cannot help but weep profusely. Now, fortunately, thanks to the power of the Three Jewels, I have fulfilled this humble vow. Therefore, I burn incense to seek further blessings. First, I have observed that both the Southern and Northern canons are often jumbled and disordered—some texts confuse partial and complete teachings, others mislabel sutras and treatises, some blur the line between authentic and apocryphal works, and others fail to distinguish skillful from clumsy teachings. Although the Song dynasty’s \*Catalogue of Dharma Treasures\* and the Ming dynasty’s \*Compendium of Teachings\* exist, neither is perfect. I have therefore taken the liberty of writing two works, \*A Guide to the Buddhist Canon\* and \*Overview of the Dharma Ocean\*. Should they not contradict the Buddha’s intent, I pray they may be completed and disseminated. Second, I have long-held aspirations to write further commentaries on the \*Sutra of Perfect Enlightenment\*, the \*Vimalakirti Sutra\*, the \*Amitabha Sutra\*, the \*Earth-Treasure Sutra\*, and even the \*Mahaparinirvana Sutra\*. I also wish to revise and expand the \*History of the Sangha\* and \*Precious Teachings\*. I humbly seek protection to complete these swiftly. Third, the main hall is half-collapsed, and the front hall has completely fallen—such a sight pierces the heart, yet it is beyond my strength to remedy. I now entrust this to the heavenly dragons, praying it may be accomplished soon. Fourth, I recall that this wilderness has long been deprived of hearing the Buddha’s name. It relies on the great Dharma master Daji, the great meditator Dacui, and the great retreat leader Daqi to begin this work. As for acquiring the canon, Jiezhou first initiated the great vow, with Daojin and Ruyuan assisting in its completion. The printing relied on Shouchou’s efforts, the binding on Xinjian’s work, the steadfast preservation on Chengqiong’s dedication, and financial support on the faithful donors’ generosity. I pray that for those who have already passed away, through the merit of this incense offering, their three obstacles may be instantly eliminated, their four modes of birth may be eternally transcended, they may be reborn on the highest lotus seat, and receive the Buddha’s prophecy of enlightenment in one lifetime. For those still alive, may their resolve in the Dharma grow firm, their merit and virtue increase, their lifespans be extended, and their wisdom develop. Furthermore, I pray that the six fellow practitioners and all dharma relatives—both within and outside the meditation hall, in all quiet retreats—may each overcome their habitual tendencies, turn toward bodhi, and see their discipline, concentration, and wisdom brighten, with blessings, longevity, health, and ease. Finally, I pray for myself, Zhibi, from now on: may my illnesses vanish, my afflictions melt like ice, may I be free from both favorable and adverse obstacles, and may I always be at peace to write and teach. With the merit of this dharma offering, I dedicate it to rebirth in the Western Pure Land, and together with all beings throughout the dharma realm, may we all be born in the Land of Ultimate Bliss.