---
title: "藥師三昧行法 · 十思惟義處"
description: "藥師三昧行法是明代高僧受登所集的一部佛教经典，主要阐述藥師佛的修行法门与仪轨。受登为明末清初天台宗重要僧人，致力于弘扬藥師法门。该经典系统整理了藥師佛的礼拜、供养、持咒等修行方法，强调通过三昧修持净化身心、消灾延寿。内容涵盖藥師佛十二大愿、七佛名号及相關密咒，融合显密教义，是漢傳佛教藥師法门的重要实践指南。在佛教中具有重要地位，为信徒提供了一套完整的藥師佛修持体系，至今仍被广泛用于祈福消灾、超度亡灵等宗教活动。"
url: "https://rushiwowen.co/en/r/cm9jsvsmf0021el0vuu77hxt0"
---

### 十思惟義處

> Ten Contemplations on the Meaning

行者禮懺訖。應出道場。還于本處。端坐繩牀。思惟其義。經中觀法。葢有二種。一者直觀本具。二者托緣觀相。觀本具。是稱性觀。觀相好。是從緣薦。於二種中。仍逐便宜。雖是同體。未必併用。初觀本具者。經云。諸佛甚深行處。無量廣大行願。無量善巧方便。云云。深處者。法界圓融。非空非有。即我當念正因靜處。方便者。事理不著。應緣自在。即今圓明了因照處。行願者。果圓萬行。稱性莊嚴。即現云為緣因用處。靜處本光恒照。行願性地本嚴。了因同開緣正。如是得名甚深。當知深處。全體行願。方便于中。用無所得。今之觀法。唯圖顯此。顯此要處。秪在一念。而此一念。所謂無念。一念無念。將云何觀。為因念故念。為不因念故念。為亦因念亦不因念故念。為非因念非不因念故念。如是觀時。根塵過脫。凡聖不居。性相如如。法界獨朗。既無能觀。亦何所觀。待對不立。前後際斷。無緣無念。不合不散。分別現前。了無所得。如是不移。即甚深境。如是用處。即行願門。如是忘緣。即方便法。以能󳫠一切業障。亦名無上空義。以饒益一切有情。又名摩訶衍心。若無疑信解。名字相也。思惟受持。觀行相也。漸次修行。相似相也。乃至菩提。分滿相也。二觀相好者。諸法所生。皆從緣起。今觀緣生。達諸實相。藥師身相。巍巍堂堂實與西方彌陀無異。今既願生彼國。合當諦觀是相今觀此色身。三十二丈夫相。八十種隨形好。光明廣大。功德巍巍。眉間白毫。右旋宛轉。金顏晃耀。分劑分明。行人于此。或標心在相。或緣相存心。雖復明了。如對目前。應知皆是念想所為。念想因緣。無實性相。自他共離。所有皆空。然而無實之處。照然在目。如鏡中像。如水中月。又復一一皆是唯心所現。不離本際。充滿十虗。如是緣法。即空假中。不一不異。非縱非橫。寂靜妙明。不可思議。故名藥師念佛三昧。又修三昧者。具三種力。乃得成就。一佛威力。二三昧力。三己功德力。經云。我於如來所說契經深義。不生疑惑。己功德力也。但念藥師如來名號。自獲爾所功德。三昧力也。汝今能受。當知皆是如來威力。佛威力也。是故修此三昧。但能用心。決定成就。母生疑貳。上之二法一是解入相應。此觀成時。是心是佛。一是感應道交。此觀成時。是心作佛。為順信法二種初心。至妙悟時。都無所得。唯願生決定信。起精進心。于此二法。盡力修焉。

> After practitioners have finished their confession and prostration, they should leave the practice hall and return to their own place. There they should sit upright on a rope bed and contemplate the meaning. The methods of contemplation described in the sutras are of two kinds: first, directly contemplating the inherently present; second, contemplating characteristics by relying on conditions. Contemplating the inherently present is contemplation in accord with one's nature. Contemplating excellent marks is advancing through conditions. Between these two, one should follow what is most suitable. Though they share the same essence, they need not be practiced together. As for the first, contemplating the inherently present: The sutra says, "The profound practice-realm of all Buddhas, the immeasurable and vast vows of practice, immeasurable skillful means," and so on. The "profound realm" means the perfect interpenetration of the Dharma-realm, neither empty nor existent. It is precisely the still place of the direct cause within our present mindfulness. "Skillful means" means not clinging to either phenomena or principle, freely responding to conditions. It is precisely the illuminating place of the fully clear comprehending cause right now. "Vows of practice" means the myriad practices of perfect fruition, adorned in accord with one's nature. It is precisely the functioning place of the conditioning cause in present activity. The still place is where fundamental radiance constantly shines. The vow-nature ground is inherently adorned. The comprehending cause opens together with conditioning and direct causes. Thus it is called "profound." You should know that the profound place is the entirety of vows and practice. Skillful means within it functions without any attainment. The contemplation method here aims only to reveal this. The essential point of revealing this lies solely in a single thought. And this single thought is what is called no-thought. A single thought of no-thought—how should one contemplate it? Is it a thought because of thought? Is it a thought because of no-thought? Is it a thought because of both thought and no-thought? Is it a thought because of neither thought nor no-thought? When contemplating thus, faculties and objects are transcended; ordinary beings and sages do not abide. Nature and characteristics are thusness itself; the Dharma-realm alone shines clear. Since there is no contemplating subject, what is there to contemplate? Opposites do not stand; past and future are cut off. Without conditions, without thought, neither combining nor dispersing. Discrimination appears before one, yet nothing whatsoever is attained. Remaining unmoved in this way is the profound realm. Functioning in this way is the gate of vows and practice. Forgetting conditions in this way is the method of skillful means. Because it can eliminate all karmic obstacles, it is also called the supreme meaning of emptiness. Because it benefits all sentient beings, it is also called the mind of the Great Vehicle. If one has undoubting faith and understanding, this is the characteristic of names. Thinking and upholding it is the characteristic of contemplative practice. Gradual practice is the characteristic of resemblance. Up to enlightenment is the characteristic of partial and full realization. As for the second, contemplating excellent marks: All phenomena that arise do so from conditions. Now, contemplating conditioned arising, one penetrates all true characteristics. The Medicine Master's bodily form, towering and magnificent, is in no way different from Amitābha of the West. Since we now vow to be born in that land, we should single-mindedly contemplate this form. Now contemplate this physical body with its thirty-two marks of a great being and eighty secondary characteristics. Its light is vast and great; its merit is towering. Between the brows, a white tuft of hair curls to the right. The golden countenance shines brightly, its proportions distinct and clear. At this point, practitioners may fix the mind on the mark or focus the mind by relying on the mark. Though it appears clear as if facing them directly, they should know it is all produced by thought and imagination. Thought and imagination arise from conditions and have no real nature or characteristics. Self, other, and both are apart from it; all that exists is empty. Yet where there is no reality, it still shines clearly before the eyes, like an image in a mirror, like the moon in water. Furthermore, each and every one is manifested by mind alone, not apart from the fundamental reality, filling the ten directions of space. Contemplating conditions in this way is simultaneously empty, conventional, and sublime—neither one nor different, neither vertical nor horizontal, quiescent and wondrously clear, inconceivable. Therefore it is called the Medicine Master's Buddha Recitation Samādhi. Furthermore, one who practices this samādhi must possess three kinds of power to accomplish it: first, the Buddha's majestic power; second, the power of samādhi; third, the power of one's own merit. The sutra says, "I harbor no doubt regarding the profound meaning of the sutras spoken by the Tathāgata"—this is the power of one's own merit. "Merely by reciting the name of Medicine Master Tathāgata, one obtains such merit as this"—this is the power of samādhi. "That you can now receive this—you should know it is all through the Tathāgata's majestic power"—this is the Buddha's majestic power. Therefore, in practicing this samādhi, one need only apply the mind, and accomplishment is certain. Do not give rise to doubt. Of the above two methods, one is the correspondence of understanding and entry: when this contemplation succeeds, this mind is Buddha. The other is the intersection of stimulus and response: when this contemplation succeeds, this mind creates Buddha. These accord with the two kinds of initial resolve—that of faith and that of the teaching. When wondrous awakening is reached, nothing whatsoever is attained. Just vow to give rise to decisive faith, arouse a diligent mind, and exert yourself fully in these two methods.