--- title: "密雲悟禪師語錄 · 復子元劉居士" description: "密雲悟禪師語錄是明代臨濟宗高僧圓悟克勤的語錄由弟子道忞上進編纂而成。該書成於晚明佛教復興時期記錄了圓悟禪師的開示法語機鋒對答及書信體現了臨濟宗直指人心見性成佛的禪風。內容涵蓋參禪要領心性探究與修行實踐在佛教史上具有重要地位被視為研究臨濟宗思想與明代禪學的關鍵文獻對後世禪門影響深遠。" url: "https://rushiwowen.co/en/r/cmgn343aq4xhrl4040h8b65t2" --- ### 復子元劉居士 > Response from Liu Jushi 來書一發願二程途三醒悟四工夫足見居士立志真實骨器不凡聰明𠠢利異於常人然細玩之悟境未實現相非真現相急須撥採悟境著實參期若不期悟發願枉發程途枉行工夫枉為何也未悟時期悟為工夫不悟不休為程途不悟不休為發願如悟則乘其悟力以茲利己以茲利人則工夫程途發願皆在其間不假別發願別程途別工夫耳且果悟則一一不著問人而自明矣。 > In your letter, you speak of four things: making a vow, setting a course (the journey), attaining awakening, and putting in the effort. This shows that you, Layperson, have a sincere resolve, a fine foundation, sharp intelligence, and are different from ordinary people. However, upon closer examination, your state of awakening has not yet been realized; the phenomena you see are not the true vision. You urgently need to strip away these phenomena and truly penetrate the state of awakening. If awareness is not achieved, then the vow is made in vain, the path is traveled in vain, and the effort is put in for nothing. Before awakening, make awakening your sole effort. Do not rest until you are awakened — this is the path. Do not rest until you are awakened — this is the vow. Once you are awakened, then leverage that awakening to benefit yourself and benefit others. At that point, effort, path, and vow are all encompassed within this, and there is no need to make another vow, set another path, or put in another effort. Furthermore, if you truly awaken, none of these matters will depend on asking others — you will understand them clearly on your own. 又 > Furthermore, 前日奉復不悉恐門下生疑更為葛藤大端蓮華蓮子教中取喻吾儕一念心華發明悟徹本來面目故云華開見佛悟無生豈非華開為因見佛為果喻如蓮華一開蓮子即露豈如餘果華牧而後結子耶正如心華一開面目即顯華開為因面目為果面目本具豈待心開而後有耶如門下所謂華開纔得生蓮子華未開時子在麼與首謂華開元不墮空華結子從教又種芽者首尾一氣皆謂華開而後結子結子而後種芽種芽而後成根苗根苗而後開華開華而後生子正如常人所見生死輪廻無常之見豈可謂華開見佛悟無生而無生無滅因果交徹真常之道正如蓮華一開而蓮子全體已成喻心華一開即本來面目元具豈可謂華開纔得生蓮子華未開時子在麼耶所以古云學道當須有悟由還如爭鬬快龍舟雖然舊閣閒田地一度贏來方始休門下還曾恁麼一回也未如未當須恁麼一回始得。 > I responded the other day, but I'm not sure if I fully addressed everything—I'm concerned my explanation might leave doubts in your mind, so let me clarify further. In the teachings, the lotus flower and its seed are used as a metaphor. When our single thought-mind blossoms with wisdom, it realizes and fully awakens to our original nature. Thus, it's said: "When the flower blooms, you see the Buddha and awaken to birthlessness." This means that the blooming of the flower is the cause, and seeing the Buddha is the effect—just as when a lotus flower opens, its seed is immediately revealed. Unlike other fruits, where the flower must wither before the fruit appears, the lotus reveals its seed right at the moment of blooming. Similarly, the moment the flower of mind opens, our true face is immediately manifest. The blooming of the flower is the cause; seeing our true face is the effect. Yet our true face is inherently present—does it only appear because the mind blooms? You previously said, "Only when the flower blooms does the lotus seed arise—before the flower blooms, where is the seed?" This contradicts the earlier statement that "when the flower blooms, it does not fall into emptiness; the seed grows from the flower, teaching yet another sprout." These two views are actually consistent: they both suggest that the flower blooms first, then the seed is produced, and from the seed grows another sprout, which then develops roots and stems, which eventually bloom again, giving birth to more seeds. This is precisely the common view of ordinary people, trapped in the cycle of birth and death, impermanence. How can this be compared to "When the flower blooms, you see the Buddha and awaken to birthlessness"? In that truth, there is no birth and no death, cause and effect interpenetrate, and it is the eternal, real Way. It is just like when a lotus flower opens, the seed is already fully formed—this reflects the moment the flower of mind opens, our original face is inherently complete. So can it really be said, "Only when the flower blooms does the lotus seed arise—before the flower blooms, where is the seed?" Thus, the ancients said: "To learn the Way, you must have a moment of awakening—it's like fiercely racing dragon boats. Although the old garden lies idle, only after winning once can you truly rest." Have you ever experienced such a moment? If not, you must experience it once to truly understand. 又 > Furthermore, 來諭隨時探討期見本分一著又云當求進時欲貧道遙施喚醒以豁心華者然據本分一著無你進處無你退處若擬進則蹉過擬退則脚跟礙卻正當進不得退不得處忽若兩眼大開露出面孔時可與貧道相見也。 > Your letter invites further discussion in hopes of glimpsing your original nature. You also mention that when striving for progress, you wish I would suddenly awaken you, opening the flower of your mind. But when it comes to this original nature, there is nowhere to advance and nowhere to retreat. If you try to advance, you miss it; if you try to retreat, your own feet get in the way. Just at the point where you can neither advance nor retreat, if suddenly your eyes open wide and your true face reveals itself, then you may come to meet me. 又 > Furthermore, 來諭門下本參只一箇誰字貧道謂誰之一字亦能成人亦能誤人不可不審若認虛豁豁地一派好景為誰字者已成兩箇了也試問門下者虛豁豁好景為復作意有不作意有若作意有不作意無只者作意非情識而何又云目前作主死時作主死後作主者亦屬有意而見有生時死時後時更有箇虛豁豁地作主底則外道所見也古人謂離心意識參出聖凡路學正忌認著目前情識即凡情識及乎認虛豁豁地及一切纖豪好景即聖情識耳又云㘞地一聲曠然休歇不知當屬何象當屬何時將心等悟難得悟日殊不知此象此時你纔擬心早已蹉過落於情識俾你到驢年也不得㘞地一聲曠然休歇耳更欲貧道轉語喚醒者真可憐憫大丈夫說話寧借他人口耶除非劉祖鍾親來相見為汝道破。 > In your teaching, you simply hold to the single word “Who.” I say that this very word “Who” can either help someone awaken or lead them astray—it must be carefully examined. If you take that vast, empty, wonderful state as the meaning of “Who,” you have already split it into two. Let me ask you: does this vast, empty, wonderful state exist through deliberate effort or without it? If it exists through deliberate effort, what is that effort if not ordinary consciousness and emotion? If it does not exist without effort, then what is it? You also say things like “the one who acts as master before death, at death, and after death”—this too is clinging to deliberate thought, implying a master that exists in life, death, and beyond. This is the view of heretics. The ancients said, “Depart from mind, consciousness, and conceptualization—realize through direct investigation, beyond the paths of ordinary and holy beings.” The real pitfall is mistaking what is right before you—ordinary emotional consciousness—as the path. And when you cling to that vast, empty state, or any delicate, excellent experience—that is holy emotional consciousness. You also speak of a sudden “Huah!” sound and a vast, boundless rest. I ask you: what form does this take? What time does it belong to? If you wait with a mind seeking realization, you will never see the day of awakening. You should know—the moment you even conceive of this form and time, you have already missed it and fallen into emotional consciousness. You will never, even until the Year of the Donkey, hear that “Huah!” and attain that vast, boundless rest. You now want me to give you a turning word to wake you up—how pitiable! A true person of great courage speaks with their own mouth, not depending on someone else’s. Unless Patriarch Liu or Patriarch Zhong comes in person to explain it for you. 又 > Furthermore, 來諭進不得退不得處是門下礙處者且喜雖未得㘞地一聲不妨一切世間塵勞煩惱已礙斷生死路頭相繼礙斷也二六時中念念但向進不得退不得處看是何景象是何面孔看來看去不知不覺㘞地一聲自不作礙會也。 又 昨承偈語足見居士病中精進欣羨欣羨釋迦老子云病乃眾生之良藥益信之矣何故居士若不得者番病爭得恁麼淨絕恁麼穩當耶然細玩之未出知解窠臼在殊不知眼見泥牛過海我道眼華不少銕鎚蹋著如緜我道猶有者箇在只可自知自解我道情知你在鬼堀裏作活計那堪更落言詮驢年未得出頭然則註已註破未識居士何以教我。 ## 密雲禪師語錄卷第五 ### 音釋劈 匹歷切音霹破也。轡 兵臂切音秘馬轡也牽引拂戻以制馬也。癢 以兩切音養同庠膚欲搔也。怗 託恊切音帖服也靜也。滯 直例切音彘凝也。𠠢 郎丁切音𤫊剖物也。