---
title: "徹悟禪師語錄 · 䟦明初禪人血書蓮華經"
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/cmex3a3mr23aejp04xfycw8bv"
---

### 䟦明初禪人血書蓮華經

> Postscript to the Blood-Transcribed Lotus Sutra by Early Ming Chan Practitioner

金刀未舉。班管未拈。盡十方是部血淋淋的妙法華經。於斯見徹。謂靈山一會未散可也。謂靈山一會本不曾會亦可也。向當時喝散可也。於今日再會亦可也。大用現前。不存軌則。如王寶劒。殺活臨時。如是刺血。如是書經。是真精進。是名真法供養如來可以暢本師出世之懷。何以來古佛泥洹之塔。直令十二類生。迎刃而命根頓斷。無邊法藏。點筆而文采全彰。莫不滴滴歸源。言言得髓。奚止刺無能刺。書無所書。鋪好華於錦上。指明月於天邊也哉。明禪人年齒尚少。向道唯誠。刺血書經。歸心樂土。果能聞是說而不生驚怖。是為解第一義。上品生因。如其未然直須十二時中。四威儀內。以書經之念。念念忘緣。刺血之心。心心憶佛。管取金臺可以坐待。妙諦不日親聞。否則必見我為能書。經為所書。彼是刺血時。彼是書經處。以生滅心。取實相法。轉不輕行。為我慢幢。不特全迷妙法。遠背佛心。且深負此一點百劫千生不易發起之勇猛淨信。為可惜矣。禪人其勉之。

> The golden knife has not yet been lifted. The brush has not yet been taken up. Yet the entire universe is already one volume of a blood-drenched, wondrous Lotus Sutra. If you see through this, you may say that the assembly on Vulture Peak has not yet dispersed, and you may also say that the assembly on Vulture Peak never actually gathered. At that moment, you could have scattered it, and now, you can gather it again. The great function manifests before you, free from fixed rules. Like a king's precious sword, it brings life or death as the occasion demands. In this way, you draw blood. In this way, you write scriptures. This is true diligence. This is what is called the true offering to the Tathagata, which can fulfill the original intention of the Buddha's appearance in the world. How could it just be a way to come to the pagoda of the Ancient Buddhas' nirvana? It directly cuts off the root of life for all twelve types of beings with a single stroke—their life-fate is cut short. The boundless Dharma treasury: with a touch of the brush, its entire literary beauty is fully revealed. Every single drop returns to the source. Every single word captures the marrow. How can this be merely "piercing without anything to pierce" or "writing without anything to write"? Is it just adorning fine flowers on brocade, or pointing to the bright moon at the edge of the sky? A meditator of clear understanding is still young in years, yet sincerely devoted to the Way. He draws blood to write scriptures and focuses his mind on the Pure Land. If he can truly hear this teaching without fear or alarm, he understands the ultimate meaning. This is the cause for a superior rebirth. If not, then he must, throughout the twelve hours and in all four postures, use the thought of writing scriptures to let go of conditions, moment by moment. And use the heart that draws blood to remember the Buddha, thought after thought. In this way, you can certainly await the golden platform. The sublime truth will be personally heard before long. Otherwise, you will see yourself as the one who can write, and the scriptures as the object written. You will think, "This is the time of drawing blood, this is the place of writing scriptures." With a mind of arising and ceasing, you will grasp at the nature of true reality. You will turn a dignified practice into a banner of arrogance. Not only will you be completely lost regarding the sublime Dharma and far from the Buddha-mind, but you will also deeply betray this moment of courageous, pure faith, which has been difficult to arouse over hundreds of kalpas and a thousand lives. How pitiful that would be! O meditator, strive diligently.