---
title: "靈峰蕅益大師宗論 · 壽莊母道昭優婆夷蘇碩人八秩序"
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/cmgn46ogd0pbik104ynrm48b5"
---

### 壽莊母道昭優婆夷蘇碩人八秩序

> Preface by Shouzhuang Mu Daozhao Upasika Su Shuoren (Volume 8)

夫十世古今，始終不離於當念，所以世尊入剎那際三昧，八相成道，既頓示，復互示，良由時劫之性，即是實性故也。然惟證時劫之實性者，自能遍現種種時劫。善夫天台之言曰：實無量而言無量，法身之壽命也；實無量而言量，報身之壽命也；實有量而言無量，應淨土身之壽命也；實有量而言量，應穢土身之壽命也。至於即穢而淨，即應化而法報，又隨機各見不同，豈思量擬議所能及哉；宣尼氏謂仁者壽，是不僅以色身論壽，不妄從延促起見也明矣。醒一莊子，儒而禪者也。母蘇氏，年登八旬，不問序於名公大人，獨泥首啟予曰：「先大父，少塘公，筮仕於粵，囊無宦資。先君子鑑塘公，從事性命之學，恥為貨殖。吾母繼事先君子，從劇貧中，撫前母郭氏所生一男一女，無二心，既育予小子，不令以貧廢學，教愈篤。後永覺禪師至開元說法，母曰：『苦當思脫。』率予小子而歸依焉。今躋八秩，予小子為貧母兒，未知所以報母者。」山納笑荅之曰：「子不聞佛世有須賴居士乎？貧於財，不貧於法，波斯匿王，不敢與較富也。子又不聞昌黎之問大顛壽乎？顛舉數珠云：『晝夜明珠一百八。』昌罔措，舉問首座，座叩齒，再問顛，顛亦叩齒，昌曰：『原來佛法只是一個道理。』顛即召首座，連棒趕出。嘻！若向此處穿得大顛首座鼻孔，不惟昌黎熱鼻孔無處出氣，并三世諸佛、歷代祖師赤骨歷冷鼻孔，皆無出氣處，便可向莊母稱無量壽矣。」

> Past, present, and future across ten ages are never separate from this present thought. Thus, the World-Honored One entered the samadhi of the single moment, and his eight aspects of attaining enlightenment were manifested both simultaneously and interactively. Why? Because the true nature of time and kalpas is none other than ultimate reality. Only those who have realized the ultimate nature of time can freely manifest all kinds of temporal durations. Master Tiantai’s teaching is excellent: “Truly immeasurable, yet spoken of as immeasurable—that is the lifespan of the Dharmakaya. Truly immeasurable, yet spoken of as measurable—that is the lifespan of the Sambhogakaya. Truly measurable, yet spoken of as immeasurable—that is the lifespan in the Pure Land. Truly measurable, yet spoken of as measurable—that is the lifespan in the impure land.” Moreover, when the impure is realized as pure, when the transformation body is one with the Dharmakaya and Sambhogakaya, and everyone sees them according to their own capacity—how could such things be grasped by thought or discussion? Confucius said, “The humane are long-lived.” This clearly shows that lifespan is not merely a matter of physical existence, nor does it arise from clinging to length or brevity. Wake up this Xuzi, a scholar who is also a Chan practitioner. His mother, née Su, has reached eighty years of age. She did not seek a preface from famous noblemen, but instead bowed to me and said: “My grandfather, Shaotang, served as an official in Guangdong and left no wealth from his post. My father, Jiantang, devoted himself to the study of inherent nature and was ashamed of commercial pursuits. My mother, after marrying my father, raised her stepmother Guo’s son and daughter from extreme poverty without any partiality, and later brought up me, never allowing poverty to interrupt my studies. Her instruction grew ever more earnest. Later, when Master Yongjue came to Kaiyuan to teach the Dharma, my mother said: ‘Suffering must be escaped.’ She led me to take refuge. Now she has reached eighty. I am a poor child who has not yet found a way to repay my mother.” I smiled and replied: “Have you not heard of the layman Xulai in the Buddha’s time? He was poor in wealth but not poor in Dharma. King Prasenajit dared not compare his riches with his. Have you also not heard of Han Yu asking Great Dain about longevity? Dain held up his prayer beads and said: ‘Day and night, a bright pearl, one hundred and eight.’ Han was baffled and asked the head monk. The head monk clicked his teeth. Han then asked Dain again, and Dain also clicked his teeth. Han said: ‘So the Dharma is just one principle.’ Dain then called the head monk and drove him out with his staff. Ha! If one can penetrate the nose of Great Dain and his head monk at that point, then not only would Han Yu’s hot-tempered nose have no place to breathe, but even the cold, bare noses of all Buddhas of the three times and all ancestral masters would have nowhere to exhale. Then you can truly call Zhuang’s mother ‘Immeasurable Longevity’.”