---
title: "靈峰蕅益大師宗論 · 祝沈母張碩人節壽序"
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/cmgn46ogd0pbok1045kl9dpll"
---

### 祝沈母張碩人節壽序

吾聞壽者受也，自造其因，自受其果，非天降、非地出、非人與者也。故宣聖謂仁者壽，又謂大德必得其壽，壽豈心外法哉？壽既非心外法，舉凡父子夫婦親友子孫，皆非心外法也。是故人能盡其心於仰事俯育忠孝節義之閒，斯上壽自可必矣。又能推此心本寂本照之體，而克復之，斯無量壽、無量光亦可證矣。沈東起之母張碩人，初適悅軒老居士也。舉東起，僅三月，悅軒捐館，碩人冰櫱其操，撫育東起，以至成立。後嬰篤疾，東起懼，割股為藥，得以無恙。予是以知東起之心，即張碩人之心也；碩人之心，即千古聖賢之心也；千古聖賢之心，即十方三世諸佛之心也；諸佛之心，即人人固有之心也。勿喪此固有之心，則為賢者；擴充此固有之心，則為聖人；極盡此固有之心，則為諸佛。參禪者，參此者也；止觀者，觀此者也；念佛者，念此者也；格物者，格此者也；致知者，致此者也；明明德者，明此者也。碩人與東起，蓋皆能弗喪之矣，知皆擴而充之，充類至乎其極，一念相應一念佛，念念相應念念佛，證無量壽，放無量光，度無量眾，成無上覺，何莫非一心中事耶？昔波斯匿王年六十二，創聞如來發明不生滅性，與諸大眾，踴躍歡喜，得未曾有。今碩人年六十二，余為說此不生滅法，碩人與東起之踴躍歡喜，必不在波斯匿王下矣。

> I have heard that longevity is recompense. One sows their own causes and reaps their own fruits—it does not descend from heaven, emerge from the earth, nor come from others. Therefore, the Sage Confucius said, "The benevolent live long," and also, "One of great virtue will surely attain a long life." Is longevity something outside the mind? Since it is not, then all things—fathers and sons, husbands and wives, friends, relatives, and descendants—are also not outside the mind. Therefore, if a person can exhaust their mind in serving their elders and nurturing their young, and in being loyal, filial, righteous, and honorable, they can surely attain the highest longevity. Furthermore, if they can extend this mind to realize its inherently still and luminous essence, and discipline themselves to restore it, then they can realize boundless life and boundless light. Shen Dongqi's mother, the respected Zhang, was first wed to the elderly lay practitioner Yuexuan. She gave birth to Dongqi, but after only three months, Yuexuan passed away. Like ice on a bitter branch, she preserved her integrity, raising Dongqi until he matured. Later, when she fell gravely ill, Dongqi, terrified, cut flesh from his own thigh to make medicine, and she recovered. Thus I know that Dongqi's mind is the same as Zhang's mind; Zhang's mind is the same as the mind of all sages throughout history; the mind of all sages throughout history is the same as the mind of all buddhas of the ten directions and three times; the buddhas' mind is the innate mind that every person possesses. Do not lose this innate mind, and you shall be a worthy person; expand this innate mind, and you shall be a sage; fully realize this innate mind, and you shall be a buddha. Those who practice Chan contemplate this mind; those who practice calm and insight observe this mind; those who recite the buddha's name recite this mind; those who investigate things investigate this mind; those who extend their knowledge extend this mind; those who illuminate bright virtue illuminate this mind. Zhang and Dongqi have both been able to not lose this mind. Knowing to expand and extend it to its utmost—one moment of true connection makes one a buddha in that moment, and every moment of true connection makes one a buddha in every moment. To realize boundless life, radiate boundless light, liberate countless beings, and attain unsurpassed enlightenment—are these not all matters of this single mind? In the past, King Prasenajit, at age sixty-two, heard the Tathagata explain the nature of birthlessness and deathlessness for the first time, and together with the great assembly, rejoiced with boundless joy, having never experienced such a thing. Now Zhang is also sixty-two, and I speak this teaching of birthlessness and deathlessness for her. The joy of Zhang and Dongqi will surely be no less than that of King Prasenajit.