---
title: "徹悟禪師語錄 · 䟦禪人勇建血書楞嚴經莊嚴淨土"
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/cmex3a3mr23ahjp04ysygm074"
---

### 䟦禪人勇建血書楞嚴經莊嚴淨土

> Preface: The Chan Practitioner Yongjian's Blood-Letter Śūraṅgama Sūtra Adorns the Pure Land

首楞嚴者。稱性大定之名也。以如來藏心而為體性。以耳根圓通而為入門。以窮極聖位而為究竟。此依藏性之理。起稱性之行。還復證入。藏性全體。一經大旨。義盡於斯。故文殊於是請結經名。此後復明昧此難免七趣沈淪。修此須防五魔擾亂者。但反襯正宗。以補足其間要務耳。經中兼明淨土。其處有四。第一大勢至法王子。親稟念佛法門於超日月光佛。其所陳念法。至為切要。而大士修因契果。自利利他。唯以念佛。皆悉具足。第二乾慧地中云。現前殘質不復續生。夫乾慧地。雖圓伏五住。見思尚猶未斷。何以便不續生。葢超同居穢土。生同居淨土矣。智者大師是其明證。第三情想升沈中云。純想即飛。必生天上。若飛心中。兼福兼慧。及與淨願。自然心開。見十方佛清淨國土。隨願往生。前乾慧地。猶屬聖位。此則博地凡夫。純想之心。便往生有分。此葢我釋迦如來大慈悲心。熾然輪回之中。特地拈出此橫出三界之要道耳。古今未入聖位之人。臨終往生者。是其證也。第四流通分中。若有一人身具重罪。將招極惡。一念宏法。變其所受地獄苦因。為安樂國。重罪尚然。況輕罪乎。況無罪乎。無福尚然。況有福乎。況多福乎。一念尚然。況多念乎。況終年終身乎。其往生不在中下品矣。古今宏法諸師。現相往生者。皆其證也。夫念佛法門。專逗十方之機。三根齊被。耳根圓通。專逗此方之機。唯利上根。且示阿難以就路還家。故文殊大士曲為揀選。非謂耳根獨勝。念佛便劣也。讀經者不可不知。禪人血書此經。流通大法。實為希有難能之行。其於往生當必有分焉。

> The Śūraṅgama Samādhi is the name given to the great, nature-revealing concentration. Its essence is the Tathāgatagarbha mind; its entry point is the perfect penetration of the ear faculty; and its culmination is the final attainment of the sacred stages. This teaching takes the fundamental principle of the Tathāgatagarbha nature, gives rise to conduct that accords with that nature, and ultimately returns one to full realization of the Tathāgatagarbha in its entirety. The entire import of this scripture is contained herein. Therefore, Mañjuśrī Bodhisattva requested that the scripture’s title be established. Later, the text explains that those who ignore this principle will inevitably fall into the seven destinies, and those who cultivate it must guard against the disturbances of the five māras. These passages are merely supplementary to the main teaching, filling in essential practical details. The scripture also discusses the Pure Land. There are four such places. First, the Dharma Prince Mahāsthāmaprāpta personally received the practice of reciting the Buddha’s name from the Buddha of Surpassing Light and Moon. His teaching on the method is both intimate and essential, and the bodhisattva’s entire path—from practice to realization, from benefiting oneself to benefiting others—is fully contained within this method. Second, in the stage of Dry Wisdom, it is said, “The remainder of one’s current coarse body will no longer continue.” Although those in the Dry Wisdom stage have perfectly subdued the five delusions, they have not yet cut off views and attachments. Why, then, will their life not continue? This is because they transcend the impure Saha land and are born in the pure land of the same realm. Great Master Zhiyi serves as a clear example. Third, in the section on emotional thinking and ascension or sinking, it is said, “Purely concentrated thinking leads to flying upward, and one will be born in the heavens. If, within one’s flying mind, there is also merit, wisdom, and pure vows, one will naturally open one’s mind, see the pure lands of the Buddhas in the ten directions, and be reborn there according to one’s vows.” While the Dry Wisdom stage still belongs to the sacred ranks, here an ordinary being, by a mind of pure concentration, may already have a share in rebirth in the Pure Land. This is precisely the compassionate heart of our Buddha Śākyamuni: in the midst of the burning cycle of rebirth, he has specially pointed out this essential path of escape that is a horizontal transcendence of the three realms. People from ancient times to the present, who had not yet reached the sacred stages yet achieved rebirth at the moment of death, are its proof. Fourth, in the section on transmitting the teaching, it is said: If a person commits a heavy offense and is destined for extreme suffering, but then develops a single thought to spread the Dharma, that thought transforms the cause of their hellish torment into a land of peace and happiness. If this is true for heavy offenses, how much more so for light ones? And if for those without merit, how much more so for those with merit, especially abundant merit? If a single thought can achieve this, then how much more so for many thoughts, and how much more so for a lifelong, year-long practice? Such a one’s rebirth will certainly not be in the lower or middle grades. From ancient times to the present, the many teachers who spread the Dharma and have manifested signs of rebirth are all proof of this. The Dharma Door of mindful recitation of the Buddha’s name is specially suited for beings in all ten directions, and it benefits all three capacities. The perfect penetration of the ear faculty, by contrast, is specially suited for beings in this realm and benefits only those of superior capacity. It was shown to Ānanda as a means to return home. Therefore, Mañjuśrī Bodhisattva’s selection was made for this specific context. This does not mean that the ear faculty is inherently superior or that reciting the Buddha’s name is inferior. Readers of this scripture must understand this. To have this scripture copied in blood and to circulate the great Dharma: this is a rare and difficult practice. For such a practitioner, rebirth in the Pure Land should certainly be attained.