--- title: "三時繫念儀範 · 講演" description: "三时系念仪范由宋代高僧延寿大师述作，是净土宗重要修行仪轨。该典籍形成于中国佛教禅净融合的背景下，旨在通过黄昏、初夜、中夜三时集中修持，系念阿弥陀佛求生净土。内容包含诵经、持名、观想、发愿等环节，融合禅观与念佛，体现禅净双修思想。作为净土宗重要实践指南，其仪轨严谨且影响深远，至今仍广泛应用于汉传佛教的超度法会与精进佛七中，对促进信徒修行和净土信仰传播具有重要作用。" url: "https://rushiwowen.co/en/r/cmex71d9807rjl40421lsq8h3" --- ### 講演法師鳴尺 > LectureMaster Strikes Wooden Gavel 諸苦盡從貪欲起 不知貪欲起於何因忘自性彌陀佛 異念紛馳總是魔 > All suffering stems from desire— Yet from where does desire itself arise? Because we forget our own nature, the Mind of Buddha— Wandering thoughts that scatter everywhere are only demons. 記得教中道。生而無生。法性湛然。無生而生。業果儼然。謂生者。即眾生生滅之迹也。謂無生者。即諸佛寂滅之本也。謂法性湛然。乃人人本具之法性。雖為業網所纏。流轉五道。遠從曠劫。逮至今生。妄隨生死之所升沉。當知生自緣生。而法性不與緣俱生。滅自緣滅。而法性不與緣俱滅。所以云法性湛然也。謂湛然者。喻如水在古井澄潭。寸波不動。八風不搖。一碧𣹢空。瑩淨明潔之謂也。謂法性于擾擾生滅中。其湛然之體。如如不動。是謂生而無生者也。言無生而生者。眾生以迷妄入心。積業成果。虗受輪轉。妄見生滅。皆業果所見。於法性體上。如鏡見像。似珠隨色。當知鏡光本淨。珠體絕痕。不違色像。而物境互彰。其實鏡珠。本來清淨。故知鏡珠之清淨。喻吾法性。彼色像之去來。猶業果之儼然也。此說。明諸佛于儼然生滅中。惟見無生。眾生于湛然無生中。惟見生滅。以迷悟之有差。而見量亦因之而異也。當知生。無自性。無生。亦無自性。悟。則生滅皆無生。迷。則無生皆生滅。所以離生滅外。別無無生。離無生外。別無生滅。乃一體而異名也。審如是。則阿彌陀佛即我心。我心即阿彌陀佛。淨土即此方。此方即淨土。亦迷悟之自殊。非聖凡彼此之有間也。乃知見前眾等。及法界一切眾生。生日決定非生。滅時決定非滅。即今自性阿彌陀。與大眾舌根。普同運轉根本法輪。不為一物之所留礙。諸人還委悉麼。更聽一偈。 > Always remember to practice the Middle Way. What we call "birth" is not truly birth. The nature of reality is serene and still. What we call "non-birth" is not truly nothingness—the law of cause and effect is clearly at work. "Birth" refers to the traces of living beings arising and ceasing. "Non-birth" refers to the silent, still foundation of all Buddhas. "The nature of reality is serene and still" means that this true nature is originally present in every person. Though entangled in the web of karma and flowing through the five realms of existence, from countless eons ago up to this present life, we mistakenly rise and fall with birth and death. Yet know this: birth arises from conditions, but the nature of reality does not arise along with those conditions. Cessation ceases due to conditions, but the nature of reality does not cease with them. Therefore, it is said that the nature of reality is serene and still. "Serene and still" is like the water in an ancient well or a deep, calm pond—not a single ripple stirs, it is unmoved by the eight worldly winds, a clear expanse reflecting the sky, pure, bright, and spotless. So it is with the nature of reality amidst the turbulent arising and ceasing of phenomena: its serene, still essence remains unmoving and as-it-is. This is what "birth is truly non-birth" means. As for "non-birth is truly birth": sentient beings, through delusion and wrong thoughts, accumulate karma and bring about results, vainly suffering through the cycle of rebirth. They mistakenly perceive arising and ceasing—all of which are manifestations of karmic results. In terms of the essence of reality, this is like a mirror reflecting images, or a pearl reflecting colors. Know that the mirror's natural light is pure, and the pearl's substance is flawless; though they do not reject the colors and images that arise and pass away, the mirror and pearl themselves are inherently pure. So the purity of the mirror and pearl is a metaphor for our nature of reality, while the coming and going of colors and images correspond to the clear workings of karmic results. This teaching reveals that Buddhas, amidst apparent arising and ceasing, see only non-birth. Sentient beings, amidst serene non-birth, see only arising and ceasing. The difference lies in delusion and awakening, and so their perception differs accordingly. Know that "birth" has no fixed nature, and "non-birth" also has no fixed nature. When awakened, even arising and ceasing are non-birth. When deluded, even non-birth becomes arising and ceasing. Therefore, apart from arising and ceasing, there is no separate non-birth. Apart from non-birth, there is no separate arising and ceasing. They are one reality with different names. If this is true, then Amitabha Buddha is my mind, and my mind is Amitabha Buddha. The Pure Land is this very world, and this world is the Pure Land. The difference is only in our own delusion or awakening, not in any real separation between saints and ordinary beings, or between here and there. So know this: all those gathered here, and every being throughout the universe—when appearing to be born, they are not truly born; when ceasing, they are not truly ceasing. Right now, your own innate Amitabha, together with the tongues of the assembly, is turning the fundamental Dharma-wheel throughout the universe, unobstructed by even a single thing. Do you all understand this? Listen to a verse: Remember the Middle Way: birth is non-birth. Reality's essence, serene and still. Non-birth is yet birth: karmic results are clear. Birth is the trace of beings' arising and ceasing. Non-birth is the Buddhas' silent, still foundation. Reality's nature, serene and still— this is the nature every person originally possesses. Though tangled in karma's net, flowing through five paths, from distant eons to this present life, vainly rising and falling with birth and death— know: birth arises from conditions, but reality does not arise with them. Cessation ceases by conditions, but reality does not cease with them. Therefore it's said: reality's nature is serene and still. "Serene and still" is like water in an ancient well or deep pond— not a single ripple stirs, unmoved by eight winds, a clear blue expanse reflecting the sky, pure and bright. In the midst of restless arising and ceasing, reality's serene and still essence remains unmoved, as-it-is. This is called "birth is non-birth." "Non-birth is yet birth": Sentient beings, through delusion entering the mind, accumulate karma and produce results, vainly undergoing rebirth, falsely seeing arising and ceasing— all seen through karmic results. On the essence of reality, it's like a mirror reflecting images, like a pearl manifesting colors. Know: the mirror's light is originally pure, the pearl's substance has no stain. They do not oppose colors and images, yet objects and images inter-illuminate. In truth, the mirror and pearl are originally pure. So the purity of mirror and pearl is a metaphor for our reality. The coming and going of colors and images is like the clear presence of karmic results. This teaching clarifies: Buddhas, amidst clear arising and ceasing, see only non-birth. Sentient beings, amidst serene non-birth, see only arising and ceasing. Due to difference in delusion and awakening, their perception differs accordingly. Know: birth has no self-nature. Non-birth also has no self-nature. Awakened, then arising and ceasing are all non-birth. Deluded, then non-birth is all arising and ceasing. Therefore, apart from arising and ceasing, there is no separate non-birth. Apart from non-birth, there is no separate arising and ceasing. They are one reality with different names. If this is so, then Amitabha Buddha is my mind, and my mind is Amitabha Buddha. The Pure Land is this very land, and this very land is the Pure Land. This is merely delusion and awakening being different, not that saints and ordinary beings, or here and there, are truly separate. Then know: all those before me, and all beings throughout the realm of reality, when born, are decisively not born; when ceasing, are decisively not ceasing. Right now, your own innate Amitabha, together with the tongues of the assembly, is universally turning the fundamental Dharma-wheel. Not obstructed by even a single thing. Do you all understand this? Listen to a verse: 生滅無生生不生 樂󳬛那肎禁人行誰知萬丈紅塵裏 󳷪蓞花開月一更 > Birth and death have no arising—no arising gives birth to non-birth. How can one force others to follow the path they choose? Who knows that amidst the vast, worldly turmoil, A single blossom opens under the moonlight in the first watch of night. 法師班首下座。運動法樂。繞旋行道 > The senior monastics and the chant leader descend from their seats, performing the sacred music before solemnly circumambulating the path.