---
title: "華嚴念佛三昧論 · 三念佛名字成就最勝方便"
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/cmcwbsheo0cdql804fbafbnmr"
---

### 三念佛名字成就最勝方便者

> The Supreme Practice of Accomplishing Buddha Recitation

夫法身無朕。假于名而法身顯矣。報化無邊。緣于名而報化該矣。須彌偈讚品云。甯受地獄苦。得聞諸佛名。不受無量樂。而不聞佛名。所以于往昔。無數劫受苦。流轉生死中。不聞佛名故。但聞佛名。已植勝因。何況數數繼念。如文殊般若經云。欲入一行三昧。應處空閒。舍諸亂意。不取相貌。繫心一佛。專稱名字。隨佛方所。端身正向。能于一佛念念相續。即是念中能見過去未來現在諸佛何以故。念一佛功德無量無邊。亦與無量諸佛功德無二。文竟阿彌陀經亦以執持名號。為往生正因。故知名字功德不可思議。又如兜率偈讚品云。以佛為境界。專念而不息。此人得見佛。其數與心等。賢首品云。若常念佛心不動。則常覩見無量佛。若常覩見無量佛。則見如來體常住。前偈論持名。故言數。後兼報化以徹法身。故言無量。雖然。人知有量之數。而莫知離量之數。知即數之名。而不知離數之名。知離數之名故終日念而未嘗念也。知離量之數。故念一佛而即徧攝一切佛也。如隨好光明品云。如我說我而不著我。不著我所。一切諸佛亦復如是。自說是佛。不著于我及以我所。文竟然初入此門。必依乎數。日須尅定課程。自一而萬。自萬而億。念不離佛。佛不異心。如月在水。月非水內。如春在枝。春非枝外。如是念佛。名字即法身。名字性不可得故。法身即名字。法身徧一切故。乃至報化不異名字。名字不異報化。亦復如是。故如來名號品。謂一如來名號。與法界虗空界等。隨眾生心各別知見。則知世間凡所有名。即是佛名。隨舉一名。諸世間名無不攝矣。又如毗盧遮那品稱引古先諸佛。各各不同。而一以毗盧概之。以一切諸佛皆有毗盧藏身故。古今不異故。如是念佛。持一佛名。全收法界。全法界名。全法界收。非過去。非現在。非未來。亦非南西北方四維上下。十方三世。當念無餘。不歷剎那。成佛已竟。

> The Dharma-body has no form, yet through names the Dharma-body is revealed. The reward-body and transformation-body are boundless, yet through names they are encompassed. The Verses in Praise of Mount Sumeru chapter says: "Better to endure the suffering of hell and hear the names of all Buddhas, than to enjoy boundless pleasures and never hear a Buddha's name." This is why, throughout countless past eons, beings have suffered and wandered through birth and death—because they never heard a Buddha's name. Simply hearing a Buddha's name already plants a supreme cause; how much more so does repeatedly sustaining the recitation? As the Manjushri Prajnaparamita Sutra says: "If you wish to enter the samadhi of single practice, you should dwell in a quiet place, set aside all distracting thoughts, not grasp at appearances, and focus your mind on one Buddha, single-mindedly reciting the name. Facing the direction of that Buddha, sit upright and face forward. If you can sustain mindfulness of one Buddha without interruption, then within that very mindfulness you will see all Buddhas of past, future, and present. Why? Because the merit of recollecting one Buddha is immeasurable and boundless, and is no different from the merit of immeasurable Buddhas." <note>End of passage.</note> The Amitabha Sutra also takes holding fast to the name as the direct cause for rebirth in the Pure Land. Thus we know the merit of the name is inconceivable. Again, the Verses in Praise of Tushita chapter says: "Taking the Buddha as one's focus, concentrating without pause—such a person will see Buddhas as numerous as their own mind." The Chapter on the Worthy Leader says: "If one constantly recites the Buddha's name and the mind remains unmoved, one will always behold immeasurable Buddhas. If one always beholds immeasurable Buddhas, one sees that the Tathagata's essence is everlasting." The earlier verse discusses holding the name, so it speaks of number. The latter includes both reward-body and transformation-body, penetrating to the Dharma-body, so it speaks of "immeasurable." Yet people know numbered counting but do not know the counting that transcends number. They know the name within counting but do not know the name beyond counting. Knowing the name beyond counting, one recites all day yet has never recited. Knowing the counting that transcends number, one recites one Buddha and thereby encompasses all Buddhas. As the Chapter on the Light of Excellent Marks says: "Just as I speak of myself without clinging to self, without clinging to what belongs to self, so too are all Buddhas. They declare themselves to be Buddhas without clinging to self or to what belongs to self." <note>End of passage.</note> Yet when first entering this practice, one must rely on counting. Each day one should set a fixed number of recitations, from one to ten thousand, from ten thousand to a hundred million. Recitation never departs from the Buddha; the Buddha is never separate from the mind. It is like the moon in water—the moon is not inside the water. It is like spring in the branches—spring is not outside the branches. Reciting the Buddha's name in this way, the name itself is the Dharma-body, because the nature of the name cannot be grasped. The Dharma-body itself is the name, because the Dharma-body pervades all things. Even the reward-body and transformation-body are no different from the name, and the name is no different from the reward-body and transformation-body—this too is so. Therefore, the Chapter on the Tathagata's Names says: one Tathagata's name equals the entire Dharma-realm and empty space. According to each being's mind, there are separate perceptions. Then one knows that every name in the world is a Buddha's name. Raise any one name, and all names in the world are included. Again, as the Chapter on Vairocana cites the ancient Buddhas, each different from the others, yet all are encompassed by Vairocana alone, because all Buddhas possess the Vairocana Dharma-body, which is the same throughout past and present. Reciting the Buddha's name in this way, holding one Buddha's name fully gathers the entire Dharma-realm. The entire Dharma-realm of names is fully gathered. It is not past, not present, not future, nor is it the south, west, north, the four intermediate directions, above or below—the ten directions and three times are all present in this single recitation without remainder. Without passing through even an instant, Buddhahood is already accomplished.