---
title: "憨山老人夢遊集 · 涌泉寺湖心寺十二時念佛規制"
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/cmclqlogi03t8l704gmxht3om"
---

### 涌泉寺湖心寺十二時念佛規制

> Regulations for Twelve-Hour Buddha Recitation at Yongquan Temple and Huxin Temple

佛說眾生生死。長時以積日夜。以至劫數輪轉。不休不息。由念念妄想攀緣。曾無一念之蹔已者。以妄想不斷。故生死無窮。長劫迅輪。無蹔停寢。職此之由也。佛說種種制心之法。皆止輪之墊耳。法門雖多。以眾生垢重識昏。難以攝入。故唯念佛一門。最為捷要。所謂憶佛念佛。現前當來。必定見佛。以眾生一切妄見。皆屬生死。獨許見佛之見。為出生死法。然見佛必從憶念而至。妄念日夜無閒斷時。特以念佛斷之。此遠公之匡山蓮社。六時刻漏所由作也。是時社中百二十人。稱高賢十八而已。斯則真實念佛者。又不多得。今之視念佛為末品。豈真知也哉。近代唯牛山以念佛為行。且以煉魔為名。則苦於鉗錘太緊。雖日夜不斷。歲止三冬。而人非一律。亦難於長久。頃雲棲力主念佛。雖日以四時。然於夜有睡眠。又費呼喚警醒。法欠微密。今法師佛石玄津。各發心以十二時為請。此法固綿密。而動靜飲食。似難歸一。若調理有度。設法得宜。此又古今之良規也。請益老人。因為剏立規制庶事不繁。而人心一致。此乃微密妙行也。乃為之制。條牒如左。凡念佛會建立。隨人隨願。廣狹不一。若力大則堂多。力微則堂一。人亦如之。但人不論多少。均派六班。晝夜班各二時。照香輪流。出班禮誦。行道懺悔。而餘皆靜坐。隨聞默念。或習觀門。願者隨之。此則靜多動少。不繁不亂。而佛聲不斷。則妄想不生。如相呼相喚。不昏不散。入則動靜一如。自他不二。寤寐恒常。此則不起於座。頓見彌陀。是為第一如意妙行。至若飲食。亦宜如法調之。務使內外一如。則人我兩忘。是非俱泯。而道場之安恬寂漠。亦無如此之妙者。老人深思此法。愧脚跟未措。尚未遂心。故特示之。代為前驅。他日觀聽者眾。必處處建立。而淨土將徧震旦矣。是有望焉。

> The Buddha taught that the cycle of birth and death for sentient beings is prolonged by the accumulation of days and nights, extending through countless kalpas, turning without cease or rest. This is due to the continuous stream of deluded thoughts and attachments, without even a single moment of pause. Because deluded thoughts never cease, birth and death are endless. The swift wheel of long kalpas never stops for even a moment—this is the root cause. The Buddha taught various methods to subdue the mind, all aimed at halting this wheel. Although the Dharma gates are many, sentient beings are heavily defiled and their awareness is clouded, making it difficult for them to engage. Thus, the practice of Buddha-recitation alone is the most direct and essential. As it is said, "Remembering the Buddha and reciting the Buddha's name, in the present and in the future, one will surely see the Buddha." All deluded views of sentient beings belong to birth and death; only the view of seeing the Buddha is the Dharma that transcends birth and death. However, seeing the Buddha must come from remembrance and mindfulness. Deluded thoughts arise day and night without interruption, and it is precisely through Buddha-recitation that we cut them off. This is why Master Huiyuan established the Lotus Society on Mount Lu, with a water clock marking the six periods of the day. At that time, among the 120 members of the society, only eighteen were esteemed as sages. Thus, those who truly practice Buddha-recitation are rare indeed. How can those who now regard Buddha-recitation as an inferior practice truly understand? In recent times, only Master Niushan practiced Buddha-recitation as his primary practice, and even used it to subdue demons. However, his discipline was too strict, with continuous practice day and night but limited to the three winter months. As people differ in capacity, it is difficult to sustain such a practice long-term. Recently, Master Yunqi strongly advocated Buddha-recitation, though it was practiced only four times a day, with sleep at night requiring additional effort to awaken and remind practitioners. This method lacks subtlety and thoroughness. Now, Masters Foshi and Xuanjin have each resolved to practice Buddha-recitation throughout the twelve periods of the day. This method is indeed thorough, yet activities such as movement, stillness, eating, and drinking seem difficult to standardize. If regulated appropriately and methods are skillfully applied, this could become a fine model for both ancient and modern times. I have consulted with the elder, and thus established regulations to ensure simplicity and unity of mind. This is a subtle and wondrous practice. The regulations are as follows: When establishing a Buddha-recitation assembly, it may vary in scale according to people's capacities and aspirations. If resources are ample, multiple halls may be used; if limited, a single hall suffices. The same applies to the number of participants. Regardless of the number, practitioners should be divided into six groups, with two-hour shifts day and night. Following the incense rotation, each group takes turns leading recitation, walking meditation, and repentance, while the rest sit quietly, silently reciting or practicing contemplation as they wish. This ensures more stillness than activity, simplicity without chaos, and uninterrupted Buddha-recitation, preventing the arising of deluded thoughts. Like calling and responding, practitioners remain neither dull nor scattered. In this way, movement and stillness become one, self and others are non-dual, and wakefulness and sleep are constant. Without leaving one's seat, one may swiftly behold Amitabha Buddha. This is the foremost and most wondrous practice. As for food and drink, they should also be regulated appropriately, ensuring inner and outer harmony. In this way, self and others are forgotten, distinctions of right and wrong vanish, and the tranquility and serenity of the practice place are unsurpassed. The elder deeply contemplated this method but felt his own practice was not yet perfected, so he specially presented it as a guide for others. In the future, when many observe and follow this practice, assemblies will be established everywhere, and the Pure Land will spread throughout the land. This is my hope.