---
title: "華嚴念佛三昧論 · 一念佛法身直指眾生自性"
description: "清代彭际清居士所著《華嚴念佛三昧論》是淨土宗重要論典之一。該論以華嚴宗圓融無礙的教義為基礎，闡釋念佛三昧的理論與實踐方法，融合華嚴思想與淨土念佛法門，強調一心念佛即可圓成佛道。作者彭際清為清代著名佛教居士，精通儒釋道三家學說。此論在佛教史上地位崇高，被視為華嚴與淨土融合的典範之作，對後世淨土修行影響深遠。"
url: "https://rushiwowen.co/en/r/cmcwbsheo0cdol804k2pem65x"
---

### 一念佛法身直指眾生自性者

> The Dharma Body of the Buddha in a Single Thought Directly Points to the Intrinsic Nature of All Beings

吾人固有之性。湛寂光明。徧周塵剎。諸佛別無所證。全證眾生自性耳。如來出現品云。菩薩摩訶薩應知自心。念念常有佛成正覺。何以故。諸佛如來不離此心成正覺故。如自心。一切眾生心亦如是。悉有如來成等正覺。廣大周徧。無處不有。不離不斷。無有休息。又云。無一眾生而不具有如來智慧。但以妄想顛倒執著。不能證得。若離妄想。一切智自然智無礙智。則得現前。文竟云何離于妄想。須知一切眾生顛倒執著。全是諸佛法身。何以故。顛倒執著常自寂滅故。于此信入。諸佛法身無處不現。清淨圓滿。中不容他。念念不迷。心心無所。從此起行。具足大悲。究竟大慈。于身無所取。于修無所著。于法無所住。歷十住十行十回向十地十一地。不離當念因果圓成。故曰才發菩提。即成正覺。如賢首品初發心功德品。廣明斯事。如是念佛。能于一切處見如來身。又如光明覺品。世尊放百億光明。從此三千大千世界。徧照十方。乃至盡法界虗空界。而文殊說頌。教人離于有無一異生滅去來種種諸見。徧一切處觀于如來。是為入佛正信。出現品亦云。諸菩薩摩訶薩。不應于一法一事一身一國土一眾生見于如來。應徧一切處見于如來。譬如虗空。徧至一切色非色處。非至非不至。何以故。虗空無身故。如來身亦復如是。徧一切處。徧一切眾生。徧一切法。徧一切國土。非至非不至。何以故。如來身無身故。為眾生故示現其身。又云。菩薩摩訶薩以無障無礙智慧。知一切世間境界。是如來境界知一切三世境界。一切剎境界。一切法境界。一切眾生境界。真如無差別境界。法界無障礙境界。實際無邊際境界。虗空無分量境界。無境界境界。是如來境界。佛子。如一切世間境界無量。如來境界亦無量。如一切三世境界無量。如來境界亦無量。乃至如無境界境界無量。如來境界亦無量。如無境界境界一切處無有。如來境界亦如是。一切處無有。文竟何以故。以自心智慧本無障礙故。無障礙智慧即如來境界故。此名念自性佛。亦名自性念佛。自性念佛者。無佛外之念能念于佛。念自性佛者。無念外之佛為自所念。不入此門。所念之佛終非究竟。以不識法身自性故。將謂別有故。入此門時。一念功德。過于虗空。無有限量。

> The inherent nature within each of us is serene, luminous, and pervades all worlds and dust-motes. The Buddhas do not attain anything else; they fully realize the self-nature of all beings. As stated in the \*Appearance of the Tathāgata\* chapter: "Bodhisattva Mahāsattvas should know that within their own minds, in every thought-moment, there is always a Buddha attaining perfect enlightenment. Why? Because all Buddhas and Tathāgatas attain perfect enlightenment without departing from this mind. Just as it is with one's own mind, so too is it with the minds of all beings. In all of them, there is a Tathāgata attaining perfect, complete enlightenment—vast, all-pervasive, present everywhere, never separated, never interrupted, never ceasing." It further states: "There is not a single being who does not possess the wisdom of the Tathāgata. It is only due to deluded thinking, inverted views, and attachments that they fail to realize it. If they depart from deluded thinking, then all wisdom, natural wisdom, and unobstructed wisdom will manifest right before them." How does one depart from deluded thinking? One must understand that all the inverted views and attachments of beings are entirely the Dharma-body of the Buddhas. Why? Because inverted views and attachments are themselves always inherently tranquil and extinguished. By trusting and entering into this, the Dharma-body of the Buddhas appears everywhere—pure, perfect, and leaving no room for anything else. In every thought, there is no confusion; in every mind, there is nothing grasped. Proceeding from this, one's practice is endowed with great compassion and ultimately, great loving-kindness. Toward the body, there is nothing taken; toward cultivation, there is nothing clung to; toward dharmas, there is nothing dwelled upon. Progressing through the ten abodes, ten practices, ten dedications, ten grounds, and the eleventh ground, the cause and effect are perfectly fulfilled without ever leaving the present thought-moment. Therefore it is said: "The moment bodhicitta is aroused, perfect enlightenment is attained." The \*Chapter on the Virtues of the First Arousal of Bodhicitta\* extensively clarifies this matter. Practicing mindfulness of the Buddha in this way enables one to see the body of the Tathāgata in all places. As in the \*Chapter on the Light of Enlightenment\*, when the World-Honored One emitted billions of rays of light, illuminating from this trichiliocosm throughout the ten directions, even to the exhaustion of the Dharma-realm and the realm of space, Mañjuśrī spoke verses teaching people to depart from all views of existence, non-existence, sameness, difference, birth, cessation, coming, going, and so forth, and to contemplate the Tathāgata in all places. This is called "entering the correct faith in the Buddha." The \*Appearance of the Tathāgata\* chapter also states: "Bodhisattva Mahāsattvas should not see the Tathāgata in just one dharma, one affair, one body, one land, or one being. They should see the Tathāgata pervading all places. It is like space, which pervades all places of form and non-form, yet it neither goes nor does not go. Why? Because space has no body. The body of the Tathāgata is also like this: it pervades all places, all beings, all dharmas, and all lands. It neither goes nor does not go. Why? Because the body of the Tathāgata has no body. For the sake of beings, it manifests a body." It further says: "Bodhisattva Mahāsattvas, with unobstructed and unimpeded wisdom, know that all worldly realms are the realm of the Tathāgata. They know that all realms of the three times, all realms of lands, all realms of dharmas, all realms of beings, the realm of suchness without distinction, the realm of the Dharma-realm without obstruction, the realm of ultimate reality without boundaries, the realm of space without measure, and the realm of no-realm—all are the realm of the Tathāgata. O children of the Buddha, just as all worldly realms are immeasurable, so too is the realm of the Tathāgata immeasurable. Just as all realms of the three times are immeasurable, so too is the realm of the Tathāgata immeasurable. ... Even up to: just as the realm of no-realm is immeasurable, so too is the realm of the Tathāgata immeasurable. Just as the realm of no-realm is nowhere to be found in any place, so too is the realm of the Tathāgata: it is nowhere to be found in any place." Why is this? Because the wisdom of one's own mind is originally without obstruction, and unobstructed wisdom is precisely the realm of the Tathāgata. This is called "mindfulness of the Buddha of self-nature," also called "self-nature mindfulness of the Buddha." In self-nature mindfulness of the Buddha, there is no mind that is outside the Buddha which can be mindful of the Buddha. In mindfulness of the Buddha of self-nature, there is no Buddha outside of mindfulness which is the object of one's own mindfulness. If one does not enter this gate, the Buddha one is mindful of will ultimately not be complete, because one does not recognize the Dharma-body as self-nature and instead thinks there is something else. When one enters this gate, the merit of a single thought surpasses space, without any limit.