---
title: "憨山老人夢遊集 · 示宜華眾道人"
description: "憨山老人夢遊集是明代高僧憨山德清的著作集，由侍者福善日錄、门人通炯编辑整理。憨山德清是明末四大高僧之一，主张禅净双修，对佛教中国化有深远影响。该书收录了他的诗文、法语、书信等，内容涵盖禅宗思想、净土修行和佛教义理，展现了其圆融各宗的智慧。作为明代佛教重要文献，夢遊集不仅反映了当时佛教的发展状况，也为后世研究明代佛教思想提供了珍贵资料，在佛教史上具有重要地位。"
url: "https://rushiwowen.co/en/r/cmclqlogi03t7l704ubou2t2s"
---

### 示宜華眾道人

> For the Assembly of Practitioners at Shiyihua

老人於癸丑冬日。自󳱮東杖䇿來南嶽。道經宜章。善男子鄺紹楨等二十餘輩。迎老人於經堂。殷勤頂禮而作供養。求請開示。略說法要。一宿而行。既而老人隱寓靈湖蘭若。建諷誦。

> The Elder came from the east in the winter of the Guichou year, carrying his staff and journeying to Nanyue, passing through Yizhang on the way. Over twenty good men, including Kuang Shaozhen, welcomed the Elder into the hall of scripture, where they bowed with great reverence and made offerings. They earnestly sought his teachings, and he briefly expounded the essentials of the Dharma. After staying for one night, he continued on his way. Later, the Elder retired to Linghu Monastery, where he established the practice of chanting and recitation.

華嚴道場。乙卯夏六月。紹楨等遠來瞻禮。正值老人為眾講說金剛般若。隨喜聽聞。大生歡喜。拈香請示。在家修行捷要。老人因示之曰。宜章當深山僻地。無善知識經過。在家善信雖多。未聞正法。今眾等各宜精持五戒。以為正行。此五戒者。乃吾　佛專為在家善男子說。此五戒。即儒家五常。仁。義。禮。智。信也。故曰。五戒不持。人天路絕。是故在家善士。應當奉持。既持五戒。不可聽信邪師邪教。妄說法空。撥無因果。斷滅佛種。造地獄業。只當專依　佛教。修西方淨土法門一味。以念佛為正行。然淨土一門。接引眾生。利益最廣。古今念佛得往生者甚多。但以專精為主。不是一月一兩會。念佛幾千聲。如此便作正行也。第一要發心。深厭娑婆是苦。志求捨離。存想西方淨土。蓮花化生。念念定要往生彼國。親見　彌陀。以為本願。每日早晚要刻定功課。或持金剛經。或持彌陀經。或持往生呪。定要念佛。回向西方發願往生。以此為定規。二六時中。無論閒忙動靜。將一聲阿彌陀佛。持在心中。念念不忘。心心不斷。乃至睡夢之中。亦不忘失。如此打成一片。無有閒斷。名為一行三昧。此念純熟。一切境緣不被打斷。開眼合眼。一聲阿彌陀佛。明明現前。將一切世閒父母妻子。種種恩愛妄想業念。都被一聲佛號消磨清淨。如此即得自心清淨。經云。心淨則佛土淨。如此念佛。如此用心。念到臨命終時。單單只有一聲阿彌陀佛現在目前。一心不亂。自然得見阿彌陀佛親來接引。一念之頃。即得往生淨土。從此即得永脫生死之苦。高登極樂。蓮華化生。便是一生念佛之效驗也。如此精專。若不往生。則諸佛墮妄語矣。若是悠悠歲月。口說念佛。心無實行。是為自瞞自欺。豈有效驗之時耶。善男子等。既發信心。當行實行。萬勿自欺。

> At the Huayan Practice Hall, in the summer of the Yimao year, during the sixth lunar month, Shao Zhen and others traveled from afar to pay their respects. It happened that the elder was giving a discourse on the Diamond Sutra to the assembly. They joined in with joy, listened, and felt great delight. Offering incense, they asked for guidance on the essential path of practice for laypeople. The elder then taught them, saying: "You should know that in remote mountain areas, where no virtuous teachers pass through, many faithful laypeople exist, yet they have not heard the true Dharma. Now, each of you should diligently uphold the Five Precepts as your primary practice. These Five Precepts were taught specifically by the Buddha for lay practitioners. They correspond to the Five Constant Virtues of Confucianism: benevolence, righteousness, propriety, wisdom, and faithfulness. Thus, it is said: 'Without upholding the Five Precepts, the path to humanity and heaven is cut off.' Therefore, lay practitioners should observe them. Once you uphold the Five Precepts, do not listen to heretical teachers or false doctrines that recklessly speak of the emptiness of phenomena, deny cause and effect, extinguish the seed of Buddhahood, or create deeds leading to hell. Instead, you should solely rely on the Buddha's teaching and cultivate the Pure Land method as your one practice. Use Buddha Recitation as your primary practice. The Pure Land path is the most inclusive and beneficial means of guiding sentient beings. Throughout history, many who recited the Buddha's name have attained rebirth. However, the key is single-minded dedication—not merely attending a gathering once or twice a month, reciting a few thousand names, and calling that practice. First, you must arouse the aspiration: deeply see this Saha world as suffering and earnestly seek to be free from it. Keep your thoughts fixed on the Western Pure Land, on being born from a lotus flower, and vow with every thought that you will definitely be reborn in that land and personally see Amitabha Buddha. This is your fundamental vow. Each day, morning and evening, set a fixed practice schedule. Recite the Diamond Sutra, the Amitabha Sutra, or the Rebirth Dharani, and be certain to practice Buddha Recitation. Dedicate the merit toward rebirth in the West and make vows to be reborn there. Make this your regular routine. Throughout the day and night, whether busy or idle, moving or still, hold the single phrase 'Amitabha Buddha' in your mind. Moment by moment, never forget it; thought after thought, never let it break. Even in dreams, do not lose it. In this way, you unite body and mind into one continuous whole without interruption—this is called the Single Practice Samadhi. When this recitation matures, no external circumstance can interrupt you. With eyes open or closed, the single phrase 'Amitabha Buddha' is clearly present. All worldly attachments—to parents, spouse, children, all manner of affection, deluded thoughts, and karmic notions—are dissolved and purified by this one recitation. Thus, your mind becomes pure. As the sutra says: 'When the mind is pure, the Buddha-land is pure.' Recite the Buddha's name in this way, apply the mind in this way, until the moment of death. When only that single sound of 'Amitabha Buddha' appears before you, with one-pointed mind without confusion, you will naturally see Amitabha Buddha personally come to welcome you. In a single instant of thought, you will be reborn in the Pure Land. From then on, you will be forever free from the suffering of birth and death, ascend to Ultimate Bliss, and be born from a lotus flower. This is the true effect of a lifetime of Buddha Recitation. If you practice with such single-minded dedication and still do not attain rebirth, then all Buddhas would be speaking falsely. But if you pass the years idly—speaking of reciting the Buddha's name while the mind lacks true practice—you are only deceiving yourself. When could there ever be any result? Good men, since you have aroused faith, you must put it into real practice. Above all, do not deceive yourselves."