---
title: "徹悟禪師語錄 · No. 1182-B 自序"
description: "徹悟禪師語錄由清代僧人了亮等人彙編而成，收錄了徹悟禪師的開示、法語和書信。該書成於中國佛教禪宗發展的重要時期，融合了禪淨雙修的思想，強調念佛與參禪並重。內容涵蓋修行要旨、心性論述及淨土信仰，體系嚴謹且實踐性強。在佛教史上具有重要地位，被視為禪淨合流的代表性著作，對後世漢傳佛教的修行理念產生了深遠影響。"
url: "https://rushiwowen.co/en/r/cmex3a3jz2387jp04qex2gj00"
---

### No. 1182-B自序

> Author's Preface

余自乾隆癸巳。住持京都廣通寺。領眾參禪。間有東語西話。筆以記之。至丁卯歲。以宿業深重。多諸病緣。因思教乘五停心觀。多障有情以念佛治。且此一門。文殊普賢等諸大菩薩。馬鳴龍樹等諸大祖師。智者永明楚石蓮池等諸大善知識。皆悉歸心。我何人斯。敢不歸命。於是朝暮課佛。而禪者願隨者頗夥。因順時機。且便自行。遂輟參念佛。時門牆見重者。謗𦦨四起。余以深信佛言。不顧也。十餘年來所有積稿。一旦付之丙丁。不意為多事禪者。於灰燼中撥出若干則。然百不存一矣。嗣後為業風所吹。歷主覺生資福兩剎。為虗名所誤。往往有請開示索題䟦者。迫不得已而應之。日久歲深。復積成卷。戊辰夏。李居士逢春在山聽講。聞法有悟。遂欲付之剞劂。余曰不可。身既隱矣。焉用文為。此世間隱者之言尚然。余已栖心淨土。復何文字可留。居士堅請不已。爰弁數語。用示皆不得已之言也。

> From the year 1753, I resided at Guangtong Temple in Beijing, leading the community in Chan meditation. Amidst this, I would occasionally record various conversations and teachings. By 1747, due to deep karmic obstacles and frequent illness, I reflected on the Buddhist teaching of the Five Methods for Calming the Mind, which advises those with heavy hindrances to practice mindfulness of the Buddha. Moreover, great bodhisattvas like Manjushri and Samantabhadra, great patriarchs like Ashvaghosha and Nagarjuna, and wise teachers like Zhiyi, Yongming, Chushi, and Lianchi have all devoted themselves to this path. Who am I to refuse such refuge? Thus, I began daily morning and evening recitations of Buddha’s name. Many Chan practitioners wished to join me, so I adapted to the times and for my own practice, set aside Chan meditation for Buddha recitation. At that time, those who held traditional views strongly criticized me. But with deep faith in the Buddha's words, I paid them no mind. Over more than a decade, I accumulated many writings—only to burn them all one day. Unexpectedly, some overly eager Chan practitioners retrieved a few fragments from the ashes, but scarcely one in a hundred remained. Later, driven by karmic winds, I served as abbot at Juesheng Temple and Zifu Temple, only to be caught up in vain reputation. People often requested teachings and inscriptions, and I reluctantly complied. As time passed, these writings accumulated again into a volume. In the summer of 1748, Layman Li Fengchun, while attending lectures on the mountain, experienced insight upon hearing the Dharma and wished to publish these writings. I said, "No. Since I have already withdrawn from the world, why should I leave writings behind?" Even worldly hermits say this. As one who has settled his mind in the Pure Land, what need is there to preserve words? But the layman insisted repeatedly, so I humbly write this preface to show that all these words are spoken out of necessity.

嘉慶歲次庚午九月重陽後三日。訥道人書於資福二有丈室。

> Written by the Silent Daoist at the Twofold Abode of Zifu Monastery, on the third day after the Double Ninth Festival, in the autumn of the Jiaqing period (1810).