---
title: "靈峰蕅益大師宗論 · 祖堂幽棲禪寺大悲壇記"
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/cmgn46hxh0o8qk1042led8a4o"
---

### 祖堂幽棲禪寺大悲壇記并銘

> Record of the Great Compassion Altar at Zuotang Youqi Zen Monastery with Inscription

如來顯密二教，並具四種悉檀，而密教尤重壇儀。蓋全理成事，全事攝理，直以事境為諦觀，本非僅托事表法而已。觀世音菩薩，慈遍剎海，於娑婆世界，更有大因緣，其所說咒，藏中最多，唯大悲心咒，流通獨盛。有宋四明尊者法智大師，佛子羅睺再來，專修密行，依天台教觀，創立大悲三昧行法，十科行道，十乘觀心，並是佛祖祕要，萬法總持，豈徒以音聲色相為觀美哉。近世武林，流通特廣，謬亂多端，予不得已，特為之辯訛矣。祖堂湛持如公，為遠痕禪師高足，雪浪大師法孫，曩在真寂，躬修此行，凡歷四期。次住匡山豆葉坪，奉為日課。後因師兄如幻行公，偕護法二白蔡居士，登山邀請，主幽棲事，遂發願云：「設欲某服役禪堂，必建大悲懺壇，以踐聞熏聞修實益。」於是拮据七年，始獲就緒。壇在藏經閣右，佛像南向，大悲像東向，壇右為觀堂，及齋堂、浴室、侍者寮等。大功既竣，請予為記，令後裔有聞。予惟湛公久參耆宿，不主先入之言，毅然聽予改正積訛，真大豪傑。而公且囑予曰：「某生平精力，竭在茲壇，恐後裔無知浸假，又訛而為逸老堂也，亦必藉一言預為之正。」予懼，爰秉筆勒詞曰：大悲三昧，含靈本具，曠劫迷之，輪迴諸趣。菩薩弘慈，方便巧度，文字性空，演妙章句。如法誦持，靡不感赴，四明行儀，萬古流布。久而失真，吾為此懼，辨訛初宣，群小爭怒。勇矣湛公，不迷岐路，築此淨壇，龍天呵護。維此壇室，千秋一日，齋法肅恭，食時勿失。禪侶熏修，勿令老逸，冬夏安居，春秋努力。行願相資，同歸淨域，虛空可盡，弘誓不息。若有違者，法門敗德，持咒神王，必相排殛。仰乞威靈，證茲真實，百億其年，永垂芳式。

> The Tathagata's teachings, both exoteric and esoteric, encompass the four kinds of "Siddhanta" (modes of exposition), with the esoteric tradition placing special emphasis on rituals and altars. This is because the ultimate principle (Li) fully manifests in phenomenal practices (Shi), and all phenomena embody the principle itself—directly taking experiential reality as the object of profound contemplation, not merely as a symbolic representation of doctrine. Avalokiteshvara Bodhisattva's compassion pervades all worlds, and in the Saha world (our realm of endurance), the connection is especially profound. Among the many mantras attributed to Avalokiteshvara, the Great Compassion Dharani is the most widely circulated. In the Song dynasty, the venerable Master Siming Fazhi (a reincarnation of the Buddha's son Rahula) devoted himself to esoteric practice and, based on Tiantai doctrine and contemplation, established the Great Compassion Samadhi Practice. This consists of ten stages of ritual practice and ten vehicles of contemplative insight—all essential teachings of the Buddha and patriarchs, the totality of all Dharma gates. It is far more than mere aesthetic appreciation of sounds and forms. In recent times, this practice spread widely in Wulin (Hangzhou) but became riddled with errors and confusions. Compelled to act, I wrote a text to correct these distortions. The Venerable Zhanchi Ruru (a senior disciple of Master Yuanhen and a Dharma heir of Master Xuelang) had profoundly undertaken this practice while at Zhenji Monastery, completing four full retreats. Later, at Douyeping on Mount Kuang, he made it his daily practice. When his Dharma brother Ruhuan and lay patron Cai Erbo invited him to oversee the monastic affairs at Youqi Monastery, he made a vow: "If I am to serve in the Chan hall, I must first establish a Great Compassion Repentance Altar, so that I may truly realize the benefits of hearing, contemplation, and cultivation." After seven years of painstaking effort, the altar was completed. It stands to the right of the Sutra Repository, with a Buddha image facing south and a Great Compassion image facing east. The complex includes a meditation hall, dining hall, bathing room, and attendants' quarters. After the great work was finished, Venerable Zhanchi asked me to write an inscription for future generations. I reflect that Zhanchi, an experienced and wise elder, did not cling to preconceived notions but courageously accepted the corrections I made to long-standing errors—truly a great hero! He also urged me: "My lifelong energy has been poured into this altar. I fear that future generations, unknowingly, might come to treat this place as a retirement home for the aged. Please use your words to set things right from the start." Thus, I take up my brush and inscribe the following: \*\*The Great Compassion Samadhi,\*\* \*\*Inherent in all beings,\*\* \*\*Lost through countless eons,\*\* \*\*Causing wandering in samsara.\*\* \*\*The Bodhisattva, in vast compassion,\*\* \*\*Uses skillful means to guide—\*\* \*\*Letters empty in nature,\*\* \*\*Yet manifesting wondrous verses.\*\* \*\*Sincerely recited and held,\*\* \*\*None fail to gain response.\*\* \*\*Siming's ritual forms,\*\* \*\*Spread for ten thousand ages.\*\* \*\*Over time, truth grew distorted,\*\* \*\*And this caused me great concern—\*\* \*\*My corrections first proclaimed,\*\* \*\*Brought anger from small minds.\*\* \*\*But brave Zhanchi,\*\* \*\*Lost not his way;\*\* \*\*Built this pure altar,\*\* \*\*Protected by devas and nagas.\*\* \*\*May this altar and hall,\*\* \*\*Endure forever as one day!\*\* \*\*Let the practice be solemn and pure,\*\* \*\*Food partaken at proper times.\*\* \*\*May meditating monastics here,\*\* \*\*Never grow lax or retire—\*\* \*\*Summer and winter in retreat,\*\* \*\*Spring and autumn in diligence.\*\* \*\*May practice and vows support each other,\*\* \*\*And all return to the Pure Land.\*\* \*\*Even should space itself end,\*\* \*\*This great vow shall never cease.\*\* \*\*If anyone should violate this,\*\* \*\*They defile the Dharma-door;\*\* \*\*May the Dharani's spirit kings,\*\* \*\*Repel and punish them.\*\* \*\*I beseech your majestic power,\*\* \*\*To witness this truth—\*\* \*\*For a hundred billion years,\*\* \*\*As an enduring model of grace!\*\*