---
title: "靈峰蕅益大師宗論 · 壽優婆夷馬母宋太碩人七秩序"
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/cmgn46ogd0pblk104h20ypz91"
---

### 壽優婆夷馬母宋太碩人七秩序

> Preface to the Seven Perfections of the Laywoman Shouyou, Mother Ma, and the Venerable Song Tai

法身壽量，無始無終。報身壽量，無終有始。應身壽量，隨機示現。如此理會得，猶是循行數墨見解。若知一體三身，不一不異，則知一切壽命，總唯心量，是故得心自在，得法自在，壽命自在，能以一日為永劫，能以永劫為一日。當念之性，即十世古今之性，一切含靈亦同此性，無量壽佛亦同此性。覺此性者謂之佛，詮此性者謂之法，順此性者謂之僧。護此性者謂不殺，全此性者謂不盜，守此性者謂不婬，宣此性者謂不妄語，明此性者謂不飲酒。不忘此性謂之念佛，觀察此性謂之念法，隨順此性謂之念僧。以此性示人謂之念施，以此性自範謂之念戒，以此性為畢竟所依謂之念第一義天。若人深信此性，乃名具足三歸、五戒、六念，若人能受歸戒，能修六念，乃能隨順證入此性。今優婆夷宋太碩人，為馬氏昆玉七人之母，年滿七十，兒孫滿堂。且令嗣光世居士，因信禪而兼信教，太昭居士，因學儒而兼學佛，餘子若孫，亦各表表成立，能為出世色養。太碩人一無所慕，獨以歸戒為樂。劉姚諸君子，與光世太昭善，謀所以壽太碩人，問於山納，納曰：「太碩人所樂者，正如布帛菽水，亙古亙今，淡而不厭。子別無山肴海錯，諸君子亦何必別覓鳳髓龍肝也哉。」

> The Dharma Body of the Buddha has no beginning and no end in its lifespan. The Reward Body has an end but no beginning. The Manifestation Body appears according to the needs of beings. Understanding this in such a way is still just following words and counting texts—a shallow view. But if one realizes that the three bodies are one essence, neither identical nor different, then one understands that all lifespans are merely projections of the mind. Therefore, one attains freedom of mind, freedom in the Dharma, and freedom over lifespan. One can make a single day last an eternity, and an eternity last a single day. The nature of a single thought is the same nature as that pervading the ten directions and all ages, past and present. All sentient beings share this same nature, and the Buddha of Infinite Life shares this same nature. To awaken to this nature is called being a Buddha. To explain this nature is called the Dharma. To accord with this nature is called the Sangha. Protecting this nature means not killing. Preserving this nature whole means not stealing. Abiding by this nature means not engaging in sexual misconduct. Manifesting this nature means not lying. Clarifying this nature means not drinking alcohol. Not forgetting this nature is called mindfulness of the Buddha. Contemplating this nature is called mindfulness of the Dharma. Following this nature is called mindfulness of the Sangha. Using this nature to teach others is called mindfulness of giving. Using this nature to guide oneself is called mindfulness of precepts. Making this nature the ultimate refuge is called mindfulness of the highest truth. If a person deeply believes in this nature, they fully possess the Triple Refuge, the Five Precepts, and the Six Mindfulnesses. If a person can receive the refuge and precepts and cultivate the Six Mindfulnesses, then they are able to follow and realize this nature. Now, the laywoman Song, an honored elder and mother of the seven sons of the Ma family, has reached the age of seventy, with children and grandchildren all around. Her son Guangshi, a layman, has taken up belief in Chan while also embracing doctrinal studies. Her son Taizhao, also a layman, has studied Confucianism while also turning to Buddhism. The other children and grandchildren have also each established themselves, capable of offering transcendent filial support. The honored elder has no attachments; alone she finds joy in taking refuge and observing the precepts. The gentlemen Liu and Yao, who are close to Guangshi and Taizhao, sought a way to celebrate the elder's longevity. They asked this mountain monk: “That which delights the honored elder is like plain cloth or simple food—enduring through the ages, plain yet never cloying. You already have no need for rare mountain delicacies or exotic ocean treats, so where would these gentlemen find the precious phoenix marrow and dragon liver?”