---
title: "皇明名僧輯略 · 又"
description: "皇明名僧輯略由明代高僧雲棲袾宏輯錄，是研究明代佛教的重要文獻。該書編纂於晚明時期，收錄了當時多位著名僧人的傳記、語錄和事蹟，涵蓋禪宗、淨土宗等諸宗思想，反映了明代佛教的融合與發展趨勢。袾宏作為淨土宗第八祖，其編撰體現了對僧伽典範的重視與傳承。此輯不僅保存了珍貴的歷史資料，更彰顯了明代僧人的修行與弘法精神，在中國佛教史上具有承先啟後的地位，為學者研究明代佛教形態與高僧風範提供了核心依據。"
url: "https://rushiwowen.co/en/r/cmcx0b11009y9jl04woetuka7"
---

### 又

> Furthermore,

大道普乎天下。無一人而不具。蓋因迷不自覺。所以沈埋。縱顧其念。念不著實。亦不返顧。汪汪洋洋。終日竟夜。雖不放逸。亦不成就。更不知過在於何。皆為不參。只去狂念。儻有參者。又不實參。有時而緊。有時而慢。髣髴依稀。空延歲月。如此行持。寧能得悟。汝等諸人。從今以往。更莫蹉跎。發箇決定信心。晝三夜三。永無恣縱。直盡今生。以悟為則。舉定本參。看他是箇什麼境界。是箇什麼道理。務要討箇分曉。以句挨句。以意拶意。意句相連。參情自然綿密。左之右之無間無斷。若依山僧之語。世情自然生疏。道念自然濃厚。日久歲深。自然廢寢忘餐。不煉昏沈。昏沈自退。不除散亂。散亂自絕。行住坐臥。自然不知有身。自然不知有世間境界。何故。純一無雜。心念不二。放之不去。收之不來。無彼無此。無是無非。物我混然。晝夜一如。忽然會得。如夢而醒。復看從前。皆是虗幻。了知當體本來現成。萬象森羅。全機獨露。天上人間。悉無別法。蕩蕩然無拘無束。坦坦地自由自在。於這大明國裏也不枉為人。向此法門也不枉為僧。然後却來隨緣度日。豈不暢哉。古云。隨緣消舊業。更莫造新殃。

> The Great Way pervades all under heaven—every person possesses it completely. Yet because we are deluded and fail to awaken, we remain sunk and buried. Even when we turn our attention to it, our thoughts do not take hold of what is real; we do not look within. Drifting and wandering, day and night, though we may not be lax, we still accomplish nothing. We do not even know where the fault lies—it is all because we do not investigate. We merely chase after scattered thoughts. If someone does investigate, they may not do it sincerely. Sometimes intense, sometimes slack, vague and half-hearted, they simply let the years slip by. How could such practice ever lead to awakening? All of you—from this moment forward, do not waste another step. Arouse a mind of firm determination. Day and night, three times of day and three times of night, never allow yourself to indulge in carelessness. Continue straight through this very life, making awakening your sole standard. Take up your chosen meditation topic and look into it: what sort of state is this? What sort of principle is this? You must get to the bottom of it. Press phrase against phrase, meaning against meaning, until words and meaning interlock. Then the questioning mind will naturally become continuous and fine. To the left, to the right, without interruption, without pause. If you follow this old monk's counsel, worldly concerns will naturally grow distant, and the aspiration for the Way will naturally grow strong. As days and months accumulate, you will naturally forget sleep and food. Without forcibly subduing drowsiness, drowsiness retreats on its own. Without trying to eliminate scattered thoughts, scattered thoughts cease by themselves. In walking, standing, sitting, and lying down, you will naturally no longer be aware of the body, naturally no longer be aware of the world around you. Why? Because you are wholly unified, without a trace of mixing. Mind and thought become one—you cannot send them away, cannot draw them near. No self, no other; no right, no wrong. Things and self merge into one. Day and night are completely the same. Then, suddenly, in a flash, you understand—like waking from a dream. You look back at everything before and see it was all illusion. You realize that this very body and mind have been complete from the very beginning. The myriad forms of the universe all reveal the single principle in full operation. Above in heaven, below among humans, there is no separate Dharma. Vast and open, unconstrained and free; at ease and utterly at liberty—in this great Ming nation, you have not lived in vain as a human being. In this Dharma gate, you have not lived in vain as a monastic. Then, returning, you go along with conditions and pass your days. Is this not truly joyful? The ancients said: "Go along with conditions and dissolve old karma; do not create new misfortunes."