---
title: "寶王三昧念佛直指 · 21 略示列祖行門"
description: "明代妙叶禅师所集《寶王三昧念佛直指》是净土宗重要典籍。作者妙叶为元末明初天台宗高僧，提倡禅净双修。全书系统阐述念佛三昧修法，分显正、斥妄、开示念佛方法等章节，强调以一心念佛达至宝王三昧境界。该作融汇天台观心法与净土念佛义，被誉为净土实修宝典，对明清净土思想发展影响深远，是修学念佛法门的重要依据。"
url: "https://rushiwowen.co/en/r/cmcwd2huk0a9cic04vex5wv4c"
---

### 略示列祖行門第二十一

> Briefly Showing the Conduct of Ancestral Masters, Chapter 21

法門廣大遍攝群機。易進功高眾行莫及。始自鷲峰初演大器所歸。終至震旦流輝三乘共證。其於法化益盛振古絕今。可謂最上微妙不可思議極勝廣大法門者也。迨至東晉遠祖。於彼匡廬唱立其教。繼時和者一百二十三人。祖師三覩聖相如願往生。朝士劉遺民作文立誓。亦見彼佛親自摩頂衣覆其體。又與同志闕公則等。於命終時悉從其行。此皆傳記所明。實人世共知者也。又晉翰林張抗但持大悲呪十萬遍。宋江陵僧曇鑒以平日毫芒之善悉回淨土。南齊揚都僧慧進願誦法華為淨土行。而此二人皆生彼國。可謂行不虛矣。抗即見淨土在西屋間。良久而化。鑒乃覩彌陀以水灑西曰。滌汝塵垢。清汝心念。汝之身口俱致嚴淨。又覩瓶中生花。定起與寺僧話別。進因誦經致病。乃願造法華百部施人填吾所誦。造畢病愈。忽聞空中讚善。隨即往生。此三人者其功尤難具述。又後魏壁谷僧曇鸞棄仙學佛。修淨土真長生法。臨終乃令弟子高聲念佛。鸞即向西叩頭而亡。空中天樂從西而去。隋僧道喻以旃檀香造三尺彌陀之像。發願求生。後亦死而復甦。乃於冥中親覩瑞應。見佛謂云。明星現時吾來接引。及期果逝。其大行者。如唐京師善導和尚。台州懷玉。汾州芳果二師。真州自覺。睦州少康。及并州惟岸等。皆不離大乘。建誓立願具修是行。靈驗昭著感動天人。法雲普覆含攝無窮。法雨遍濡充擴一切。其德故非一端。實不可具述矣。又陳隋天台智者國師。洎傳法列祖。法智慈雲等。國初永明智覺禪師。長蘆慈覺禪師。此大聖師。行超人天。德臨三有。揭昏衢之慧日。破苦處之導師。皆以此三昧為自利利他傑世化人之道。化儀既畢。皆生上品者也。又唐長安尼淨真。誦金剛經十萬遍。將終五月內。十度見佛。兩度神遊極樂。唐房翥因勸一人念佛。感動幽冥。長安李知遙五會念佛。見空中神僧來接。得生淨土。上黨姚婆念佛立化。并州溫靜文妻修行如願。又張鍾馗張善和皆為殺業。獄相已現。十念便歸。石晉鳳翔僧智通。宋明州僧可久。觀智者遺文。一心修習。亦爾神遊淨土。見標名華座者。出定之後。悉如其言。宋金太公。黃打鐵。吳瓊初。皆為惡業。因改悔精修。於往生時悉有瑞應。荊王夫人。觀音縣君。馮氏夫人。雖在女流。其德反著。故知此勝法門凡有心者皆可修行。奚間緇白男女老幼愚智異流極惡最逆闡提之輩也。雉聞法音。尚生善道。人能念佛。豈不西歸。如是則但慮人之弗修。毋慮佛不垂應也。今依傳記。聊述所聞。俾同志之士見賢思齊。為日用行藏之警省耳。至若四海八極之地。古往今來之時。耳目不接。所聞未廣。歷時既久亡失者多。豈能盡述。

> The Dharma Gate is vast and all-encompassing, embracing beings of all capacities. It is easy to enter, its merits are supreme, and no other practice can compare. It began when the Buddha first taught it on Vulture Peak, guiding those of great capacity, and later spread its light to China, where it was verified by practitioners of all three vehicles. Its Dharma benefits flourished, surpassing anything ancient or modern. It can truly be called the most supreme, subtle, inconceivable, and supremely vast Dharma Gate. By the time of the Eastern Jin Dynasty, the founding patriarch, Master Huiyuan, established this teaching on Mount Lu. He was joined by one hundred and twenty-three fellow practitioners. The patriarch witnessed the holy visage three times and achieved rebirth as he wished. The court official Liu Yimin composed a text and made a vow; he also saw the Buddha personally touch his head and cover his body with a robe. Together with his companions, such as Que Gongze, they all followed this practice at the end of their lives. These accounts are clearly recorded in the biographies and are widely known in the world. Furthermore, Zhang Kang, a scholar of the Jin Dynasty, recited the Great Compassion Mantra one hundred thousand times. During the Song Dynasty, the monk Tan Jian of Jiangling dedicated all his minor good deeds, no matter how small, toward rebirth in the Pure Land. In the Southern Qi Dynasty, the monk Hui Jin of Yangdu vowed to recite the Lotus Sutra as his practice for the Pure Land. Both of these individuals were reborn in that land, proving that their practice was not in vain. Zhang Kang saw the Pure Land appear in the western room and passed away after a long while. Tan Jian witnessed Amitabha sprinkling water from the west, saying, "I cleanse your defilements and purify your mind. Your body, speech, and mind are all purified." He also saw flowers blooming in a vase. After emerging from meditation, he bid farewell to the monks of the temple. Hui Jin fell ill from reciting the sutra and vowed to sponsor the copying of one hundred copies of the Lotus Sutra to make up for his recitations. After completing this, his illness was cured. Suddenly, he heard praise from the sky and was reborn shortly after. The merits of these three individuals are especially difficult to describe in full. Later, during the Northern Wei Dynasty, the monk Tan Luan of Bigu abandoned Taoist immortality practices to study Buddhism, cultivating the true method of longevity through the Pure Land. At the end of his life, he instructed his disciples to recite the Buddha's name loudly. Tan Luan then bowed toward the west and passed away. Celestial music was heard from the west as he departed. During the Sui Dynasty, the monk Dao Yu made a three-foot-tall statue of Amitabha from sandalwood and vowed for rebirth. Later, he died and revived, personally witnessing auspicious signs in the intermediate state. He saw the Buddha tell him, "When the morning star appears, I will come to receive you." When the time came, he indeed passed away. As for great practitioners, such as the Venerable Shan Dao of the Tang Dynasty capital, Master Huai Yu of Taizhou, Master Fang Guo of Fenzhou, Master Zi Jue of Zhenzhou, Master Shao Kang of Muzhou, and Master Wei An of Bingzhou—all of them, without departing from the Mahayana, made vows and diligently cultivated this practice. Their spiritual efficacy was evident, moving both humans and celestial beings. The Dharma cloud spread widely, embracing all without limit; the Dharma rain moistened everywhere, filling and expanding all things. Their virtues were manifold and truly beyond full description. Moreover, the National Teacher Zhi Zhe of the Tiantai school during the Chen and Sui dynasties, along with the successive patriarchs who transmitted the Dharma, such as Fa Zhi and Ci Yun, as well as the Chan Master Yong Ming of the early Song Dynasty and the Chan Master Ci Jue of Changlu—these great sage teachers, whose conduct surpassed that of humans and celestials, whose virtue reached the three realms, who raised the sun of wisdom in the darkness, and who served as guides to liberate beings from suffering—all took this samadhi as the path to benefit themselves and others, transforming the world. After completing their teaching activities, they were all reborn in the highest grade. Additionally, during the Tang Dynasty, the nun Jing Zhen of Chang'an recited the Diamond Sutra one hundred thousand times. In the five months before her passing, she saw the Buddha ten times and traveled to the Pure Land in spirit twice. Fang Zhu of the Tang Dynasty, because he encouraged one person to recite the Buddha's name, moved the spirits of the underworld. Li Zhiyao of Chang'an practiced the five-assembly Buddha recitation and saw a celestial monk come from the sky to receive him, enabling his rebirth in the Pure Land. Yao Po of Shangdang recited the Buddha's name and passed away standing. The wife of Wen Jingwen of Bingzhou practiced as she wished. Zhang Zhongkui and Zhang Shanhe, both burdened by killing karma, saw the signs of hell appear but attained rebirth through ten recitations. During the Later Jin Dynasty, the monk Zhi Tong of Fengxiang, and during the Song Dynasty, the monk Ke Jiu of Mingzhou, contemplated the writings of Zhi Zhe and single-mindedly cultivated, also traveling in spirit to the Pure Land. They saw their names inscribed on lotus thrones, and after emerging from meditation, everything was as they had seen. During the Song Dynasty, Jin Taigong, Huang the Blacksmith, and Wu Qiongchu, all burdened by evil karma, repented and diligently cultivated. At the time of their rebirth, auspicious signs appeared. The wife of King Jing, the Lady of Guanyin County, and Lady Feng, though women, manifested outstanding virtue. Thus, it is clear that this supreme Dharma Gate can be practiced by anyone with a mind. It does not discriminate between monastics and laypeople, men and women, old and young, foolish or wise, or even those of extreme evil, the most rebellious, or icchantikas. Even a pheasant, upon hearing the Dharma, can be reborn in a good realm. How much more so can humans who recite the Buddha's name not return to the west? Therefore, one should only worry about not practicing, not about the Buddha not responding. Now, based on the biographies, I have briefly recounted what I have heard, so that fellow practitioners may see the virtuous and aspire to emulate them, using this as a reminder in their daily practice. As for places in the four seas and eight directions, and times from ancient to present, where my eyes and ears have not reached, and what I have heard is not extensive, and as time passes, much has been lost—how could I possibly recount everything?