---
title: "得遇龍華修證懺儀 · 第二廣求良友"
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/cmcxw7qpi0vnrky04iqpax6kd"
---

### ○第二廣求良友

> Chapter 2: Seeking a Good Teacher

世間有非常之事。必有非常之人。有非常之人。乃能為非常之事。是故如來說最上乘法。是有最上乘之器以當之。若權小之機。必望涯而退。法華五千之徒。信不誣矣。所以欲聞龍華之道者。當擇大心行人。為我同願同行之益友。互相砥礪。則心鏡愈明。不復中躓。經云。善知識者。是大因緣。是以藥王。藥上。世為昆季之親。提婆達多。實造釋迦之道。雪峰。非巖頭終難悟徹。智者。因南嶽易得心開。譬夫蓬性曲也。或生蔴中而自直。葛質短也。苟托樛木而布雲。若投垂棘之璧於糞壤。則連城之貨必毀。徙芝蘭之種於魚肆。則襲衣之香亦滅。楞嚴云。一不清淨。眾不成就。友道之難。可不慎乎。法華三昧儀。止許十人已還。恐人之眾。有不肖者廁焉。今稍寬其數。多則二十五人。為二十五圓通也。次則為十二圓覺。其有宰官。居士。及善男子入社者聽。亦例數內。獨尼。與優婆夷。一不許入。有願修者。聽於尼寺。尼精舍。自依法結壇修之。

> In this world, extraordinary events require extraordinary people. Only extraordinary people can accomplish extraordinary deeds. Thus, the Tathāgata teaches the supreme vehicle, and only beings with the capacity for this highest vehicle can receive it. Those with lesser abilities, intimidated by its vastness, will shrink back—just as the five thousand in the Lotus Sutra did, a truth that stands unshaken. Therefore, those who wish to hear the path of the Dragon Flower Assembly must choose fellow practitioners of great resolve as their companions, sharing the same aspiration and the same practice. When we support and sharpen one another, the mirror of the mind grows clearer, and we no longer stumble halfway. The sutra says: "A spiritual teacher is a great karmic cause." Thus, Medicine King and Medicine Superior were brothers by blood, and Devadatta became the catalyst for Śākyamuni’s enlightenment. Xuefeng could not awaken without Yantou, and the Wise One attained insight through Nanyue's guidance. Think of the creeping vine: twisted by nature, yet when it grows among hemp, it straightens. The kudzu, short by nature, climbs up the tall trees and spreads its leaves like clouds. But if you throw a priceless jade into a dunghill, the treasure of a whole city is ruined. If you transplant orchids into a fish market, their lingering fragrance fades. As the Śūraṅgama Sūtra says: "If one is not pure, the whole assembly fails." The difficulty of friendship in the path cannot be taken lightly. The Dhāraṇī of the Lotus Samādhi Ritual allows only ten people, fearing that too many—and some unworthy—may mix in. Now we have slightly relaxed this limit: at most twenty-five, corresponding to the twenty-five perfect means; next, twelve, for the twelve rounds of enlightenment. Officials, laymen, and good men who wish to join may enter, counted within these numbers. However, nuns and female lay practitioners are strictly not permitted. If any among them wish to cultivate, they may do so at a nunnery or women’s practice center, following the same ritual in their own group.

然二十五人。務求其行朴志銳者。不必禪講俱通。今之善於講者。多放浪不羈。入則。恐排攪淨眾。有善通於禪講。尤能虗謹謙光。力修甘苦者。此又為我之上座矣。

> Among these twenty-five people, we must seek those who are simple in conduct and sharp in resolve—there is no need for them to be equally accomplished in both meditation and scripture study. Nowadays, those who are skilled in lecturing are often unrestrained and undisciplined; if they were admitted, they might disrupt and disturb the pure community. As for those who are adept in both meditation and scripture study, and who also maintain a humble, cautious, and gentle demeanor, earnestly practicing through hardship and ease alike—such a person would truly be my senior seat.