---
title: "徹悟禪師語錄 · 淨土津梁䟦"
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/cmex3a3mr23acjp04drofg26p"
---

### 淨土津梁䟦

> Postscript to Pure Land Guide

乙巳仲秋。衍法志公和尚。會刻淨土經論文集成。屬䟦數語。余因歷觀。三經明因舉果。大開淨土之門。三論顯理破迷。的示唯心之要。龍舒文。導初機而精詳曲盡。指歸集。采眾善於事理圓通。或問數紙。搜抉禪者孤陋之疑。法語一章。力振行人因循之弊。雲棲願文自注戒殺放生等篇。莫非往生急務。助行要門。至若蓮華世界詩。雖文出游戲。而理實圓常。況寫境傳神。引心入觀。攝化門中為不可少。善哉。念佛一門。得此諸說。無機不被。無路不通。統萬流而歸淨土。誠為一大津梁矣。爰為題名曰淨土津梁。然而津梁雖設。履踐在人。撩起便行。阿誰無分。所貴賈勇先登。占寶蓮之上品。玄關直踏。獲法忍於無生。佛記早承。願輪速轉。徧剎網而縱橫應化。盡劫波以展轉津梁。則苦海勞生。由是而蒙利濟者。可復量哉。如其逐世波而忘返。趨險道以苟安。或則玩津梁而不進。守津梁以自足。不驚汩沒竛竮之苦。卒致問橋戀筏之譏。其何以慰集者之苦心。且深昧夫命名者之大義也矣。或曰。和尚秉單傳之宗。以祖道自任。當依本分。直截示人。夫唯心淨土。當處現成。自性彌陀覿體不隔。乃為是津梁之說。以起人心外有法。去來取捨之見乎。噫。通元峰頂。不是人間。心外無法。滿目青山。本分直截耶。去來取捨耶。於此緇素分明。許汝會唯心自性。如或未然。莫寐語好。

> In the autumn of the Yisi year, the venerable monk Yanzhi Zhigong compiled a collection of Pure Land scriptures and treatises. I was asked to write a few words as a postscript. As I read through the work, I saw that the three sutras explain the causes and reveal the result, broadly opening the door to the Pure Land. The three treatises clarify the principles and dispel confusion, directly pointing to the essential mind. The \*Longshu Commentary\* guides beginners with thoroughness and detail. The \*Zhiguiji\* gathers various virtuous practices, perfectly integrating both principle and phenomena. The brief questions in a few sheets investigate and expose the narrow-minded doubts of Chan practitioners. The chapter on the Dharma words vigorously overcomes the lazy habits of cultivators. The Vows of Yunqi, including the self-commentary and essays on refraining from killing and liberating life—all these are urgent tasks for rebirth, essential methods for supportive practice. As for the poem on the Lotus World, although its literary style may seem playful, its principles are truly perfect and eternal. Moreover, it vividly depicts the realms, guiding the mind into contemplation, which is indispensable in the method of transforming beings. Excellent! The practice of reciting the Buddha's name, supported by all these explanations, leaves no potential unfulfilled and opens every path. It gathers all streams into the Pure Land and is truly a great bridge. Thus, I name it \*The Bridge to the Pure Land\*. However, though the bridge is built, the crossing depends on each person. If you step forward, who is without a share? What matters is courageously rushing ahead to claim a superior lotus seat, directly stepping through the mysterious gate to attain the patience of non-arising. Receive the Buddha's prophecy quickly, turn the wheel of vows swiftly, manifest responses throughout the net of worlds, and endlessly transform beings age after age. Then the beings suffering in the sea of suffering will be helped and delivered—can this be measured? If, instead, you drift along worldly waves without turning back, or rush down dangerous paths seeking temporary comfort, or idly play with the bridge without crossing, or cling to the bridge as sufficient, not fearing the pain of drowning and isolation, you will end up mocked for asking about a bridge while clinging to a raft. How could this repay the compiler's heartfelt effort? And you would deeply miss the great meaning behind the title. Someone may say: "The master upholds the single transmission tradition and takes the ancestral path as his own responsibility. He should speak directly in a straightforward way, according to the fundamental nature. The mind-only Pure Land is immediately present. The self-nature Amitabha is realized without any separation. Why then create this talk of a bridge, which gives rise to the view that there are phenomena outside the mind, involving coming and going, grasping and rejecting?" Ah! The peak of Tongxuan is not the human realm. There is no phenomenon beyond the mind—the mountains are filled with lush greenery. Is this the "fundamental nature, straightforward way"? Or is it "coming and going, grasping and rejecting"? If you can clearly distinguish between these, I will grant that you understand the mind-only and self-nature. But if not, do not speak in your sleep.