---
title: "靈峰蕅益大師宗論 · 端氏往生記"
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/cmgn46hxh0o8pk104psqq0j03"
---

### 端氏往生記

> Duan's Record of Rebirth

乙酉冬，全城章絜之，以二先人行實乞言，予拈念佛三昧印之。今居士追憶二先人之信佛，實由乃室端氏，更乞一言表彰，兼欲決其所疑。蕅益道人，生平不浪為人作傳，獨往生傳則不待請，然必見聞彰灼乃作。予與絜之交未久，此山去全成遠，予又未履其處，似未可附見聞彰灼之科。但絜之篤信謙謹，非肯誑語者，且於大法有疑，可不為決，請即其言而導其意。其言曰：「亡室端氏，年十七，適某家，即與某同志。茹素好惠施，無私積，不喜珍飾綺服，不恚罵給侍人。孝事翁姑恐不逮，知不生育，遂買妾事某，專心持珠念佛，一載有餘，病篤，請姑同聲念佛，欲辭去，姑高喚令住，俟胞弟端尚卿相會，乃延至次日，與弟訣別，聲如男子，劇談禮義孝友大節，半日不倦。至暮，復請姑助念佛，三日不沾飲食，不發餘言，以崇禎癸未八月二十九日，吉祥而逝。某父因此感發，越七日坐逝，次年秋，某母復秉歸戒而終。適聞《觀經疏鈔》，謂臨終十念成就，亦得往生，未審亡室，獲往生邪？」蕅益道人聞而嘆曰：「甚矣！心力不可思議，佛力不可思議，夙世善根信根不可思議也。鸚鵡鴝鵒，猶得往生，謂念佛人不得往生，可乎？吾輩生於末世，既無天眼，又無宿命智通，佛語不信，更信何語？苟於佛語諦信無疑，則娑婆何啻旅邸，淨土何啻家鄉。獨怪夫聰明伶俐納子，曾女流之弗若，深可悲耳。予少年猛志參究，視佛祖果位猶掇之，冀欲以此報父母不報之恩。中歲多障多病，今乃一意西馳，而散心弘法，計功定位，僅堪下品下生。每一念及法界父母，不禁血淚交流，反不如端氏女，先享蓮宮之樂，且拔其舅姑同出苦輪，成出世大孝。居士但求之己，若不疑己心即是佛心，即更不疑佛語。若於佛語不疑，即於善女之生淨土，亦不疑矣。」嗟乎，此事絜之家事，此語絜之親語，而得生不得生之疑，尚徵於予乃信。後之讀斯記者，可不速諦信自心，如端氏女之操往生左券於不忒哉。

> In the winter of the year Yiyou, Zhang Xiezhi of the whole city came to me with the life stories of his parents, asking me to write something about them. I then used the “mindfulness of the Buddha” (nianfo) as the seal to respond. Now, the layman recalls that his parents’ faith in Buddhism actually began with his wife, Duan. He further asks for something to commend her, and also to resolve his doubts. I, the Master Ouyi, do not casually write biographies for others in my life. Only for those who have attained rebirth in the Pure Land, I write without being asked. However, such accounts must be based on clear evidence. I have not known Xiezhi for long, his mountain home is far from the whole city, and I have never been there. Thus, it would not be appropriate to place this within the category of “what is vividly seen and heard.” Yet, Xiezhi is deeply faithful, humble, and sincere—not the kind of person who would lie. Moreover, he has doubts about the great Dharma. How could I not resolve them? Therefore, I shall take his words and guide his understanding. He said: “My late wife, Duan, at the age of seventeen, married into my family, and she shared the same aspiration as I. She was vegetarian, loved to give, had no private savings, did not like luxurious ornaments or fine clothes, and never scolded or became angry with the servants. She was filial to her parents-in-law, fearing she might fall short. Knowing she could not bear children, she bought a concubine to serve me, while concentrating on holding her prayer beads and reciting the Buddha’s name. After more than a year, she fell gravely ill. She asked her mother-in-law to join her in reciting the Buddha’s name, desiring to pass away. Her mother-in-law called to her loudly, asking her to wait until her younger brother, Duan Shangqing, could come to see her. So she kept on until the next day, when she bid farewell to her brother with a voice as strong as a man’s. She spoke at length about propriety, righteousness, filial piety, and fraternal duty—half a day without tiring. By evening, she again asked her mother-in-law to help her recite the Buddha’s name. For three days, she neither ate nor drank, and spoke no extra words. On the twenty-ninth day of the eighth month in the year Guiwei of the Chongzhen reign, she passed away in peace, with auspicious signs. “Because of this, my father was deeply moved and inspired. Seven days later, he also passed away in a seated posture. The following autumn, my mother, too, took the precepts and died peacefully. Recently, I heard the \*Commentary on the Amitabha Sutra\*, which says that even ten recitations of the Buddha’s name at the moment of death can bring rebirth. But I am unsure: did my late wife actually attain rebirth?” Upon hearing this, I, Master Ouyi, sighed and said: “How extraordinary! The power of the mind is inconceivable! The power of the Buddha is inconceivable! The power of past karmic roots and faith is also inconceivable! Even parrots and mynahs can attain rebirth—how could a person who recites the Buddha’s name fail to be reborn? We, born in the degenerate age, have neither the divine eye nor the wisdom of knowing past lives. If we do not trust the Buddha’s words, what words can we trust? If you truly believe the Buddha’s words without a doubt, then why is this Saha world not just a temporary inn? The Pure Land is nothing less than our true home. I find it strange that some clever and sharp monks are not even as good as this laywoman—how truly sad! “In my youth, I was fiercely determined to practice investigation, thinking I could easily attain the fruit of Buddhahood, hoping to repay the kindness of my parents. In middle age, beset by many obstacles and illnesses, I now single-mindedly strive toward the West. Yet, spreading the Dharma with a distracted mind and calculating my rank, I am barely worthy of the lowest grade of rebirth. Whenever I think of my parents in the Dharma realm, I cannot help but shed tears of blood. All the more, I fall short of this woman Duan, who has already enjoyed the bliss of the Lotus Palace and even rescued her parents-in-law from the wheel of suffering, accomplishing great filial piety in the transcendental sense. “Layman, look only within yourself. If you do not doubt that your mind is the same as the Buddha’s mind, then you will no longer doubt the Buddha’s words. If you have no doubt about the Buddha’s words, then you will have no doubt that this virtuous woman has been reborn in the Pure Land.” Alas! This matter is a part of Xiezhi’s family, and these words are Xiezhi’s own words. Yet, even the doubt about whether she attained rebirth still required my verification to make him believe. Future readers of this account—will they not quickly and sincerely trust their own minds, just like the virtuous woman Duan, who firmly held the covenant for rebirth?