---
title: "徹悟禪師語錄 · No. 1182-E 徹悟禪師行略"
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/cmex3a3mr23apjp046itvo2fl"
---

### No. 1182-E徹悟禪師行略

> Master Chan Master Chewu: A Brief Biography

師諱際醒。字徹悟。一字訥堂。又號夢東。京東豐潤縣人。俗姓馬。父諱萬璋。母高氏。師幼而穎異。長喜讀書。經史羣籍。靡弗采覧。二十二歲。因大病。悟幻質無常。發出世志。病已。至房山縣。投三聖菴榮池老宿薙髮。越明年。詣岫雲寺恒實律師圓具。次年。聞香界寺隆一法師開演圓覺。師預會焉。晨夕研詰。精求奧義。遂悟圓覺全經大旨。復依增壽寺慧岸法師。聽講相宗。妙得其要。後歷心華寺徧空法師座下。聽法華楞嚴金剛等經。圓解頓開於性相二宗三觀十乘之旨。了無滯礙。乾隆三十三年冬。參廣通粹如純翁。明向上事。師資道合。乃印心焉。是為臨濟三十六世。磬山七世也。三十八年。粹翁遷萬壽寺。師繼席廣通。率眾參禪。䇿厲後學。津津不倦。十四年如一日。聲馳南北。宗風大振。每憶永明延壽禪師。乃禪門宗匠。尚歸心淨土。日課十萬彌陀。期生安養。況今末代。尤宜遵承。遂捿心淨土。主張蓮宗。日限尺香晤客。過此惟禮拜持念而已。五十七年。遷覺生寺。住持八年。百廢盡舉。於淨業堂外。別立三堂。曰涅槃。曰安養。曰學士。俾老病者有所依託。初學者便於誦習。師於禪淨宗旨。皆深造其奧。律己甚嚴。望人甚切。開導說法。如瓶瀉雲興。與眾精修。蓮風大扇。遐邇仰化。道俗歸心。當時法門為第一人。嘉慶五年。退居紅螺山資福寺。以期終歲。衲子依戀追隨者眾。師為法為人。心終無厭。遂復留眾。俄成叢席。擔柴運水。泥壁補屋。一飲一飡。與眾共之。如是者又十年。十五年二月。詣萬壽寺。埽粹祖塔。辭諸山外護。屬曰。幻緣不久。人世非常。虗生可惜。各宜努力念佛。他年淨土好相見也。三月。還山。命預辦茶毗事物。十月十七日。集眾付院務。命弟子松泉領眾住持。誡曰。念佛法門。三根普被。無機不收。吾數年來。與眾苦心建此道場。本為接待方來。同修淨業。凡吾所立規模。永宜遵守。不得改弦易轍。庶不負老僧與眾一片苦心也。臨示寂半月前。覺身微疾。命大眾助稱佛號。見虗空中幢旛無數。自西而來。乃告眾曰。淨土相現。吾將西歸矣。眾以住世相勸。師曰。百年如寄。終有所歸。吾得臻聖境。汝等當為師幸。何苦留耶。十二月十六日。命監院師貫一設涅槃齋。十七日申刻。告眾曰。吾昨已見文殊觀音勢至三大士。今復蒙佛親垂接引。吾今去矣。眾稱佛號愈厲。師面西端坐合掌曰。稱一聲洪名。見一分相好。遂手結彌陀印。安詳而逝。眾聞異香浮空。供奉七日。面貌如生。慈和豐滿。髮白變黑。光潤異常。二七入龕。三七茶毗。獲舍利百餘粒。門弟子遵遺命。請靈骨葬於普同塔內。師生於乾隆六年十月十四日未時。終於嘉慶十五年十二月十七日申時。世壽七十。僧臘四十九。法臘四十有三。所著有示禪教律念佛伽陀行於世。嘉慶十七年壬申。九月既望。有師之弟子惺聰者。持師行實。請述於余。余與師相契有年。素蒙開誨。啟廸良多。師真過量人也。六根通利。解悟超常。既具辯才。兼持苦行。終始如一。余所目覩。故此述不容一字假飾。愧余不文。特質言之以傳信云爾。

> The Master’s Dharma name was Ji Xing, his courtesy name Che Wu, also known as Ne Tang, and his pen name was Meng Dong. He was from Fengrun County, east of Beijing. His lay surname was Ma. His father was Ma Wanzhang, and his mother was Gao. The Master was exceptionally intelligent from a young age. As he grew older, he loved to read, thoroughly exploring the classics and histories across various schools of thought. At the age of twenty-two, he fell gravely ill. Realizing the impermanence of this illusory physical body, he aspired to leave the worldly life. After recovering from his illness, he went to Fangshan County, where he shaved his head under the guidance of the Elder Master Rongchi at San Sheng Nunnery. The following year, he went to Xiu Yun Temple to receive the full precepts from Precept Master Heng Shi. The next year, he learned that Dharma Master Long Yi of Xiang Jie Temple was giving a discourse on the Sutra of Perfect Enlightenment. The Master attended this assembly, diligently studying and investigating the profound meanings day and night. He thus realized the essential meaning of the entire Sutra of Perfect Enlightenment. Afterwards, he followed Dharma Master Hui An of Zeng Shou Temple to study the doctrines of the Consciousness-Only school and attained a deep mastery of its essential points. Later, he studied under Dharma Master Pian Kong of Xin Hua Temple, listening to explanations of the Lotus Sutra, Shurangama Sutra, and Diamond Sutra. Through this, his comprehensive understanding of both the nature and characteristics schools (emptiness and existence) was suddenly opened, and he had no difficulty or obstruction with the profound meanings of the Three Contemplations and the Ten Vehicle (or Ten Mindful) Methods. In the winter of 1768 (the 33rd year of the Qianlong reign), he visited the Elder Chun of Guangtong Temple to clarify the matter of the ultimate path (spiritual awakening). The connection between teacher and student was perfect, and the Master received the mind-seal transmission. He was thus recognized as the thirty-sixth generation of the Linji school, and the seventh generation of the Qingshan (Pan Mountain) school. In 1773 (the 38th year), Elder Chun moved to Wan Shou Temple. The Master succeeded him as the abbot of Guangtong Temple, leading the assembly in Chan meditation and tirelessly encouraging and inspiring later students for fourteen years without a break. His reputation spread far and wide, revitalizing the school’s influence. Reflecting that Chan Master Yongming Yanshou, a great teacher of the Chan school, had still directed his mind towards the Pure Land and recited the Buddha's name ten thousand times daily, aspiring to be reborn in the Land of Peace and Nourishment, the Master realized that practitioners of the present degenerate age should especially follow this path. Therefore, he focused his mind on the Pure Land and promoted the Lotus School (Pure Land school). He set a daily limit: he would receive guests only as long as an incense stick burned. After that, he would only perform prostrations and recite the Buddha's name. \*\*\*Note\*\*\* \*\*\* In 1792 (the 57th year), he moved to Jue Sheng Temple, serving as abbot for eight years. He revived many neglected practices. In addition to the Pure Land Practice Hall, he established three other halls: one for Nirvana (for the dying), one for Peace and Nourishment (the Pure Land), and one for the Learned (scholars). This allowed the elderly and sick a place to rely on, and beginners a convenient place for study and practice. The Master had deeply penetrated the essentials of both Chan and Pure Land traditions. He was extremely strict with himself, yet his expectations of others were also very high. When giving teachings and guidance, his words flowed like water from a pitcher and spread like clouds. With the assembly, he diligently cultivated, and the practice of reciting the Buddha's name spread like a great wind. People from far and near revered his virtue, and both clergy and laity turned their hearts to him. At that time, he was regarded as the foremost teacher of the Dharma. In 1800 (the 5th year of the Jiaqing reign), he retired to Zi Fu Temple on Hongluo Mountain, intending to spend his final years there. However, many monks clung to him and followed him out of devotion. The Master, serving the Dharma and others tirelessly, was never satisfied with less and so allowed the assembly to stay. Soon, this became a large monastic community. He shared in all the work—carrying firewood, drawing water, plastering walls, repairing roofs, eating and drinking—with everyone equally. He lived like this for another ten years. In the second month of 1815 (the 15th year of the Jiaqing reign), he went to Wan Shou Temple to sweep the stupa of his teacher, Elder Chun. He bid farewell to the abbots and patrons of various temples, saying, “This illusory life is not lasting; this human world is impermanent. Living out one's days in vain is a great pity. You should all strive diligently to recite the Buddha’s name. May we meet again in the Pure Land in the future.” In the third month, he returned to his mountain temple. He ordered the preparations for his cremation materials to be arranged beforehand. On the 17th day of the 10th month, he gathered the assembly, entrusted them with the affairs of the monastery, and ordered his disciple Song Quan to lead the community as abbot. He admonished them, saying, “The Dharma-door of reciting the Buddha’s name is universally suited for all capacities; no one is beyond its scope. For many years, I have painstakingly built this temple with the assembly. It was originally for receiving people from all directions to cultivate the Pure Land practice together. The rules I have established must be maintained forever. Do not change the course. This will be not to waste the hard work and devotion of this old monk and the assembly.” Half a month before his passing, he felt a slight illness. He asked the assembly to help by reciting the Buddha’s name. He saw countless banners and canopies in the sky, coming from the west. He then told the assembly, “The signs of the Pure Land (Sukhavati) have appeared. I am about to return to the West.” The assembly urged him to remain in the world. The Master said, “A hundred years is like a temporary lodging; there must eventually be a return. I have achieved the sacred state. You should be happy for me. Why do you bitterly insist on keeping me here?” On the 16th day of the 12th month, he instructed the temple superintendent, Master Guan Yi, to set up a Nirvana feast. Sitting lotus lotus posture. On the 17th day, at the hour of the Monkey (around 4 PM), he told the assembly, “Yesterday I already saw the Three Great Bodhisattvas: Manjusri, Avalokiteshvara, and Mahasthamaprapta. Now, I have received the Buddha himself personally coming to receive me. I am leaving now.” The assembly chanted the Buddha’s name with even greater intensity. The Master sat upright facing west, palms joined, and said, “With every recitation of the sacred name, a portion of the sacred marks (of the Buddha’s body) appears.” He then formed the Amitabha mindfulness-seal with his hands and passed away peacefully. The assembly all smelled a rare fragrance floating in the air. His body was kept in state for seven days. His face looked as it did in life, serene and plump. His white hair turned black, and his complexion was unusually radiant and moist. After fourteen days, he was placed in a casket. After twenty-one days, he was cremated, and over one hundred relics were recovered. His disciples following his final wishes, his spiritual bones and relics were interred in the Universal Stupa. The Master was born at the hour of the Goat (around 2 PM) on the 14th day of the 10th month, in the 6th year of the Qianlong reign (1741). He passed away at the hour of the Monkey (around 4 PM) on the 17th day of the 12th month, in the 15th year of the Jiaqing reign (1810). His worldly age was seventy, his monastic years numbered forty-nine, and his Dharma years (years as a full monk) were forty-three. His written works include \*Admonitions on Chan Doctrine and Vinaya, and Hymns on Buddha Recitation\*, which are circulated in the world. In the autumn of the 17th year of the Jiaqing reign (1812), on the 16th day of the 9th month, one of the Master’s disciples, Xing Cong, presented his master’s records and life story to me, requesting I write this account. I had been close to the Master for many years, always receiving his guidance and instruction, from which I benefited greatly. The Master was truly a person of extraordinary capacity. His six faculties were thoroughly clear, his understanding and insight were exceptional. Endowed with great eloquence, he also firmly maintained ascetic practices, consistent from beginning to end—this I witnessed with my own eyes. Therefore, this account must not contain a single word of falsehood. I am ashamed of my lack of literary skill, but I present these unadorned facts to transmit the truth so that it may be trusted.

拈華寺慕蓮杜多體寬通申敬述

> The temple focused on the pure-hearted practitioner Ti Kuan, who expressed respect and described it with reverence.

## 徹悟禪師語錄卷下終

> Master Chan Master Chewu's Recorded Sayings, Volume 2<note>The End</note>