---
title: "徹悟禪師語錄 · 覆香嚴居士書"
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/cmex3a3mr23ajjp04ls3sz98y"
---

### 覆香嚴居士書

> Letter to Lay Practitioner Xiangyan

月內二十九日。得尊札。備悉一切。欣慰無量。讀札內有念佛期過三七尚未見相好云云。觀此用心之切。立行之猛。此百日內。當必有大不思議之成就。但此時不可預存期効之心。存之則增躁動而翻為障礙矣。此係修行門中微細心病。不可不知。直須深信諦了。心外無佛。佛外無心全心即佛。全佛即心。一念現前。即一念相應。念念現前。即念念相應。但使此念常現在前。便是真實効驗。離此念外別求効驗。便是間斷。便不親切。便入岐路矣。經云。是心作佛。是心是佛。正此之謂也。鄙見如此。不識居士於意云何。至如長水之問。琅琊之答。鍼鋒直截明白。不可更為蛇足。果能於此正眼洞開。覻破瑯琊。捉敗長水。楞嚴大旨。思過半矣。然雖如此。正好擲向他方世界。且自一心念佛。若曰開少解路。則更不勞拈出矣。柴紫錄久聞其名。第未親見其書。未可懸斷。寺中近日唯嘉園居士兼旬或一至。此外別無客跡。不慧逐日與諸衲子揮麈談經。罷即焚香晏坐。或讐校華嚴。或檢閱津梁。別亦無事楞嚴已講竟六卷。約於後七月間。可圓全部。因思半載之內。兩終此經。亦閻浮提人生一大快事也。然唯循行數墨而已。絕無一字之新得。并書以博一笑。

> On the twenty-ninth of the month, I received your letter. I have fully understood its contents, and my joy knows no bounds. In your letter, you mentioned that you have already passed three weeks of your Pure Land recitation retreat without seeing any auspicious signs. Reading this, I can perceive the depth of your focus and the vigor of your practice. Within these hundred days, you will surely attain incredible accomplishments. However, at this stage, you must not harbor expectations or anticipate results. Doing so will only increase restlessness, turning it into an obstacle. This is a subtle sickness of the mind on the path of cultivation—one must know it well. You must deeply trust and truly understand: beyond the mind there is no Buddha; beyond the Buddha there is no mind. The entire mind is the Buddha; the entire Buddha is the mind. At the moment a single thought arises, that very thought is one with the Buddha. When each successive thought arises, each is equally one with the Buddha. As long as you keep this thought continuously present, that itself is true accomplishment. To seek some proof apart from this thought is to create interruption, to lose intimacy, and to stray onto a wrong path. The sutra says, “This mind makes the Buddha; this mind is the Buddha”—this is precisely what it means. This is my humble opinion—what does the lay practitioner make of it? As for the case of Master Changshui’s question and Master Langya’s answer, it is as sharp and direct as the tip of a needle, completely clear—do not add any superfluous explanations. If you can, with insight clear as day, see through Langya and prevail over Changshui, then you will already have grasped more than half of the Shurangama Sutra’s profound meaning. Yet, even so, the best thing is to cast it all to a distant world and simply practice one-mind recitation of the Buddha’s name. If someone wishes to offer a little intellectual interpretation, then there is no need to raise this matter at all. I have long heard of the book \*Chaizi Lu\*, but since I have not yet seen it with my own eyes, I cannot offer any judgment. In the monastery recently, aside from Layman Jiayuan, who visits perhaps once every ten days, there are no other guests. Day after day, I talk sutras with the monks, waving my fly whisk; when we finish, I burn incense and sit in peace. I either proofread the Avatamsaka Sutra or peruse the “Ferry Guides.” There is nothing else. I have already finished lecturing on six volumes of the Shurangama Sutra, and I expect to complete the entire sutra around the seventh month. I reflect that in half a year I will thus have completed this sutra twice—a great delight in this Jambudvipa world. But all of this is merely going through the motions and reading by rote—there is not a single truly new insight. I write this just to share a laugh. With this, I send you my humble thoughts.