---
title: "得遇龍華修證懺儀 · 第一開發正信"
description: "得遇龍華修證懺儀是明代天台宗高僧如惺所著的一部佛教忏法经典。该书撰于明末佛教复兴背景下，旨在通过严谨的仪轨帮助修行者忏悔业障、积累资粮，以期在未来弥勒菩萨下生举行的龙华三会中得度。其内容融合了天台止观与忏法实践，体系完备。作为中国佛教忏仪文献中的重要一部，它不仅是研究明代佛教修行思想的关键文本，也为后世居士佛教的忏法修行提供了重要依据，在汉传佛教仪轨史上占有独特地位。"
url: "https://rushiwowen.co/en/r/cmcxw7qpi0vnqky042u3o9i2h"
---

### ○第一開發正信

夫如來出世。所說八萬法門。皆以誘引眾生。出離火宅。坐白牛車。入佛知見也。自教法東被。大乘根器。碁布星分。徧樹法幢。傳佛慧命。方今去聖逾遙。魔軍熾盛。賴有淨土一門。流通五濁。心佛竝顯。苦海津梁。但教有明文。往生匪一。有教生妙喜佛國。見阿閦如來者。有教生瑠璃世界。見藥師光佛者。有教生安養。見阿彌陀等者。此離三界而出三界。名橫出三界者也。有教自五停心等。破四住惑。生同居土見三藏佛者。有教修歷別三觀。破十二品無明。證十二地如華嚴初地至十地等覺妙覺是也。生實報土。見舍那身者。有教圓觀三諦。頓破五住煩惱。住首楞嚴三昧。生寂光土。見毗盧法身者。此即三界而出三界。名豎出三界者也。有教生兜率陀天。見彌勒。聞不退法者。此不即。不離。出三界者也。於戲門類既多。逗機不一。機教有異。非辯。何以標心。今以彌勒。對他方佛。殊勝略計有四。先約主。次約機。約主又二。先約一佛。次約諸佛。

> When the Tathagata appeared in the world, the eighty-four thousand Dharma doors he taught were all meant to guide beings out of the burning house, ride the white ox cart, and enter the Buddha's knowledge and vision. Since the teachings spread eastward, those with great vehicle capacities have spread like stars across the sky, setting up the banner of Dharma everywhere and transmitting the Buddha's wisdom. Now that we are far removed from the Sage's time and the demon armies grow fierce, we rely on the Pure Land path, which flows through the five turbidities, revealing both mind and Buddha as a raft in the ocean of suffering. The scriptures clearly state that rebirth is not singular: some teach rebirth in the Land of Wonderful Joy to see Akshobhya Tathagata; some teach rebirth in the Lapis Lazuli World to see the Medicine Master Light Buddha; some teach rebirth in the Land of Peace and Nourishment to see Amitabha and others. This is leaving the three realms while remaining within them, called "horizontal escape from the three realms." There are also teachings based on the five mental calming practices, which break the four kinds of clinging afflictions to be reborn in the Land of Common Residence and see the Tripitaka Buddha. There are teachings of progressive threefold contemplation, breaking the twelve levels of fundamental ignorance to realize the twelve stages—such as from the first to the tenth ground, the stage of equal enlightenment, and marvelous enlightenment, as in the Avatamsaka Sutra—and be reborn in the Land of True Reward to see the Vairochana body. There are teachings of perfect contemplation on the three truths, suddenly breaking the five kinds of afflictions, abiding in the Shurangama Samadhi, and being reborn in the Land of Tranquil Light to see the Vairochana Dharmakaya. This is leaving the three realms from within them, called "vertical escape from the three realms." There are also teachings of rebirth in Tushita Heaven to see Maitreya and hear the Dharma of non-retrogression. This is neither identical nor separate, yet escaping the three realms. Alas! With so many gateways, they adapt to different capacities. Since capacities and teachings differ, how can one set one's mind without distinguishing them? Now, in comparing Maitreya with other Buddhas, there are roughly four superior advantages. First, regarding the teacher; second, regarding the capacity. Regarding the teacher, there are two aspects: first, regarding a single Buddha; second, regarding all Buddhas.

先約一佛者。上說橫豎二途。諸佛功德。金口親宣。亦何優劣。特為彌陀。此土有緣。故龍樹等。諸大菩薩。或造論發明。或以身先眾。令人信受。據彌陀經云。過西方十萬億國土。有世界。名曰極樂。彼土有佛。號阿彌陀。是知去此娑婆十萬億剎。方是彌陀化境。以佛願力。眾生善根。彈指可到。實推其量。與此方終遠。彌勒為釋尊補處。千佛衣法繩承鶴林示寂。賴是菩薩。種種方便。滌我塵襟。引遇龍華。授與道記。其悲心願力。不下彌陀。又現居兜率。與我同在欲界。舉頭便是。最近最親。是為第一殊勝也。

次約諸佛者。眾生願生他方佛土。彼方教主。或遣化佛。化諸菩薩。放光接引。若求生內院。則彌勒菩薩。與無量天子。圍遶親迎。是為第二殊勝也。

> Now, regarding the various Buddhas: when sentient beings aspire to be reborn in the pure lands of other Buddhas, the guiding teacher of that land may send a manifestation Buddha or manifest Bodhisattvas, radiating light to welcome and guide them. If they seek rebirth in the Inner Court \[of Tusita\], then Maitreya Bodhisattva, surrounded by countless heavenly beings, will personally come to greet them. This is the second supreme excellence.

約機亦二。先辯離即之異。次辯見佛遲速。離即者。若欲求生他土。必須離此火宅。就彼清涼。上根之人。雖知生即無生。而未證法忍。不無欣厭。況中下者乎。生內院者。乃即此三界。不染三界。亦不見界內毫法可取可捨。是故不勞欣厭。便覩白毫。所以經云。若有眾生不厭生死。樂生天者。欲為彌勒作弟子者。心身精進。不求斷結。乃至發弘誓願。命終之後。譬如壯士屈伸臂頃。即得往生兜率陀天。於蓮華上。結跏趺坐。是為第三殊勝也。

次辯見佛遲速者。西方有九品之階。上品即得見佛。其中下二品。或經數日。數劫。然後華開無量壽佛經說。上上品。生即見佛。上中品。經宿華開。上下品。一日一夜華開。七日乃得見佛。中上品。華尋開。不說見佛。中中品。七日華敷。經半劫。成阿羅漢。中下品。七日遇觀音勢至。過一小劫。成阿羅漢。下上品。七日華敷。下中品。六劫華敷。下下品。滿十二大劫。蓮華方開。生內院者。方坐蓮華。即見彌勒。故經云。未來世中。諸眾生等。聞是菩薩。大悲名稱。禮拜繫念。此人命欲終時。菩薩放白毫光。與諸天子。雨曼陀羅華。來迎此人。須臾得生。值遇彌勒。頭面禮敬。未舉頭頃。便得聞法。於無上道得不退轉。是為第四殊勝也。

是皆釋尊苦口勸諭令生兜率。我等若不遵依。如母在傍。慈愛誠切。其子愚故。視若路人。甘自逃亡。不肯親近。母雖誘引。子疾他逝。所謂可憐愍者。是也。而今而後。凡諸行人。有乘釋尊慈力加被發心者。有因閱彌勒上生。下生。成佛等經。願生者。有誦法華普賢勸發品。心生信樂者。應當一心精進。依此勤脩。篤行忠孝。慈心不殺。度脫一切。我說此人。雖居苦海。本是大乘不退根器。曾於過去無量無邊諸佛法中。種諸善根。發無上願。得入此門。入此門故。名法王子。雖處煩惱。如優曇華。於一念頃。游諸三昧。即此四大。便是藥王。能療一切八倒苦疾。口發片語。成光明幢。心所思惟。皆大法聚。不思議藏。施捨無窮。為般若船渡諸淪溺。文殊普賢。是其勝友。一念發心。登不退位。直超寶所。不入化城。龍華道場。為唱導首。十方國土。徧供河沙。成就如來無上知覺。三世諸佛。歎莫能窮。

或謂昔有天親。無著。師子覺。三大菩薩。相率求生內院。師子覺先生。竟住外院。不見彌勒。天台智者大師。造十疑論。因指兜率為難。極樂則易。執為難者。是不知人性不齊。因緣自別也。如夾山棄教歸禪。立登祖席。玄奘捨性習相。名冠殊方。臨濟三遭痛棒。悟在大愚。長慶七破蒲團。捲簾始徹。是皆緣有所關。初非義有勝劣。是藥皆可治病。善醫何必執方。所以往生。上生。皆從厥志。遠接。近接。等一悲光。今雖讚述稱揚。俾生信受。逗機設教。理或皆然。若疑此有外院。安養得無疑城。是乃行者自迷。非佛力有差殊也。況外院。疑城。一皆真慈所化。特使處此。令漸見佛。孰以王舍三億之徒。而譏瞿曇耶。或謂疑城有進無退。外院福盡轉輪者。是不知此天有二岐路也。有等眾生聞大乘教。求上生者。第為信根未純。菩薩悲心。寄生外院。俟其淳熟。令見白毫。是比疑城。僉云不退。別有一類凡夫天人。不聞大法。偏修小乘。及外道未到地定。惟冀昇進。不諳無生。如無聞比丘。福盡輪轉。若謂安養有九品之階。故三乘畢托。兜率惟說不退法門。則位非鴻漸。得無隘乎。是不知心之妙。土之化也。佛本無生。九界生故。佛界亦生。是故凡夫。以業感而生。諸佛。以無緣慈而生。菩薩。以願力而生。業感之生。不特三惡苦緣。三善亦苦緣也。無緣之生。不特四土為淨土。七趣皆淨土也。普賢為薄荷。畜道即淨土。觀音為面然。鬼趣即淨土。調達入油鍋。地獄即淨土。故谷泉禪師涅槃偈云。今朝六月六。谷泉受罪足。不是上天堂。便是入地獄。遂叉手立化。是等若垂天之翮。奚鴻漸能拘之。願力之生。於安養有九。兜率亦有三也。一有願有行得生。如天親菩薩等有求生之願。又有利生之行。二有行無願得生。如章安尊者等。及禪教諸師。不歸淨土者。多生此天。三有願無行得生。如白樂天居士等。凡於釋迦法中。精一戒。勤一行。一念稱名者。除百千萬億劫生死之罪。得生內院。否則。龍華會上。亦得道記。所謂綱而絕流。何隘之有。古云。要知佛法義。當觀時節因緣。所以緣在彌陀。彌勒不得不教生安養。緣在彌勒。彌陀不得不勸遇龍華。今之人壽至短。劫近刀兵人壽減將十歲。刀兵劫起。今人壽當六十。與刀兵劫不遠矣。徵瑞應於石城萬曆丙午冬仲。紹興新昌縣石城山。石彌勒像足生五色優曇華。人心洽於緇素人因法末皆慕龍華。兜率之教。得不興乎。偈云。彌勒真彌勒。化身千百億。時時示世人。時人自不識。

或謂往生安養。得遇果佛。是稱殊勝。彌勒既居補處。位在等覺後心。望彼彌陀。尚隔一間。何勝有哉。是不知佛智之難思也。經云。惟佛與佛。乃能究盡。故大智聲聞。不退菩薩。盡思度量。所不能知。且十方諸佛。諸大菩薩。皆住不思議如幻三昧。互為主伴。度脫眾生。是故七佛祖師。尚稱曼殊童子。樂󳬛補處。孰非正法如來。淨土。穢土。誠實相之空華。大身。小身。乃寂光之鏡像。釋迦既稱古佛。彌勒獨曰新成。當以聖人不思議幻。破我夢心。則我無始夢心。應時化為無上知覺。以幻修幻。乃曰真修。請以信歸。無勞辭辯。