---
title: "雲棲淨土彙語 · 警眾"
description: "雲棲淨土彙語由清代虞執西和嚴培西共同錄編，成書於淨土宗興盛的清初時期。該書輯錄了蓮池大師（雲棲祩宏）的淨土法門開示、語錄及修行要義，集中闡述念佛往生、淨業三福等核心思想。作為淨土宗重要典籍，它系統傳承了雲棲大師的淨土教法，對清代淨土信仰的普及與實踐產生了深遠影響，是研究中國佛教淨土宗思想和修行的重要文獻。"
url: "https://rushiwowen.co/en/r/cmcywaqn506bhlb04ns70vm1n"
---

### 警眾

> Admonition to the Assembly

我出家後。到處參訪。時徧融師門庭大振。予至京師叩之。膝行再請。師曰。儞可守本分。不要去貪名逐利。不要去攀援。只要因果分明。一心念佛。予受教出。同行者大笑。以為這幾句話。那箇說不出。千里遠來。只道有甚高妙處。原來不值半文。予曰。這箇正見他好處。我們渴仰企慕。遠來到此。他却不說元說妙。凌駕我們。只老老實實。把自家體認過。切近精實的工夫。丁寧開示。故此是他好處。我至今著實遵守。不曾放失。

> After I left home, I traveled widely to visit teachers. At that time, Master Bian Rong's reputation had spread far and wide, so I went to the capital to seek his guidance. Kneeling before him, I earnestly asked for instruction. The master said, "Just keep to your true nature. Do not chase after fame or profit. Do not seek connections. Simply be clear about cause and effect, and with a focused mind, recite the Buddha's name." I received this teaching and withdrew. My fellow travelers burst into laughter, saying, "Anyone could have said those words. You traveled a thousand miles, expecting some profound teaching, only to hear something worth nothing at all." I replied, "This is precisely where his virtue lies. We came here with burning admiration and longing, yet he did not put on airs or try to impress us with lofty theories. Instead, he simply and honestly shared the practical, down-to-earth methods he had personally tested. He earnestly opened and revealed this to us. That is exactly what makes him worthy. Even today, I faithfully follow his words and have never let them slip away."

入道要門。信為第一。要事非信。尚不成就。況善事乎。譬如世間盜賊。時乎敗露。官府非不以極刑繩之。迨後釋免。依舊不悔。所以者何。他却信得這條門路。不賷一文本錢。自獲利無筭。所以備受苦痛。決不退悔。今人念佛。爾不肯真切加功。只是不曾深思諦信。不要說不信淨土。只如世尊說。人命在呼吸間。這一句話。於義理不是難解說。儞們眼裏親見。耳裏親聞。經過許多榜樣。如今要儞信得這句話。早是不能勾也。儞若真實信得這句話。則念佛法門。不必要我費盡力氣。千叮萬囑。爾自如水赴壑。萬牛不能挽矣。即如前日津送亡僧時。儞們覩此榜樣。當愀然不樂。痛相警䇿道大眾。我與儞。但今日送某僧。明日送某僧。不知不覺。輪到自身。此時悔恨無及。須疾忙念佛。時刻不要放過方好。我見儞們。自家也說可惜。對人也說可惜。及乎堂中估唱。依然言笑自如。儞只不信人命在呼吸間也。

> The essential gateway to the Way is faith above all. Without faith, even mundane matters cannot succeed—how much less virtuous ones? Consider a thief. When caught, the authorities punish him with the harshest penalties. Yet when released, he remains unrepentant. Why? Because he firmly believes in his path: with no capital invested, he gains endless profit. Thus, even enduring great suffering, he never turns back. Now, you who recite the Buddha's name—if you do not apply yourselves sincerely and persistently, it is only because you have not deeply pondered and truly believed. Forget disbelief in the Pure Land—even the Buddha's words, "A person's life is but a breath," which are not difficult to understand in principle, you fail to truly accept. Your eyes have seen, your ears have heard many examples. But to make you truly believe this phrase is already beyond your capacity. If you genuinely believed it, the practice of reciting the Buddha's name would not require my exhausting efforts, repeated reminders, and urgent exhortations. You would naturally flow toward it like water to a valley, unstoppable by ten thousand oxen. Take the recent funeral of a departed monk. When you witnessed that example, you should have felt sorrow and urgently cautioned yourselves: "All of us—today we send off one monk, tomorrow another, until, without realizing it, our own turn comes. At that moment, regret will be useless. We must urgently recite the Buddha's name, never letting a single moment slip by." Yet I see that, while you say "What a pity!" to yourselves and others, when the auction of the deceased's belongings is held, you still laugh and chat as usual. This is only because you do not believe that life is but a breath.

予見新學後生。纔把一句佛。頓在心頭閉思妄想。越覺騰沸。便謂念佛工夫。不能攝心。不知汝無量劫來。生死根由。如何能得即斷。且萬念紛飛之際。正是做工夫時節。旋收旋散。旋散旋收。久後工夫純熟。自然妄念不起。且汝之能覺妄念重者。虧這句佛耳。如不念佛之時。瀾翻潮湧。剎那不停者。自己豈能覺乎。

> I see that some new practitioners, once they hold a phrase of the Buddha's name in their hearts, immediately find their minds filled with restless thoughts and distractions—even more so than before. They then conclude that the practice of reciting the Buddha's name is ineffective for calming the mind. But they fail to understand: how could the root of birth and death, accumulated over countless eons, be cut off so easily? In truth, the moment when countless thoughts are swirling is precisely the time to put effort into practice. Scatter them, collect them; collect them, scatter them. Over time, with persistent practice, your skill will mature, and naturally, distracting thoughts will cease. As for your ability to notice that your stray thoughts are heavy—that is precisely thanks to this phrase of the Buddha's name. If you were not reciting the Buddha's name, tangled in a ceaseless flood of thoughts, how could you even perceive them?

念佛有默持。有高聲持。有金剛持。然高聲覺太費力。默念又易昏沉。只是綿綿密密。聲在於唇齒之間。乃謂金剛持。又不可執定。或覺費力。則不妨默持。或覺昏沉。則不妨高聲。如今念佛者。只是手打魚子。隨口叫喊。所以不得利益。必須句句出口入耳。聲聲喚醒自心。譬如一人濃睡。一人喚云某人。則彼即醒矣。所以念佛最能攝心。

> When reciting the Buddha's name, there are three methods: silent recitation, loud recitation, and "diamond recitation" (mouthing the words). However, loud recitation can feel too strenuous, while silent recitation may lead easily to drowsiness. The best approach is to recite continuously and steadily, with the sound lingering between the lips and teeth—this is diamond recitation. Yet one should not be rigid about it: if reciting in this way feels tiring, it is fine to switch to silent recitation; if feeling drowsy, it is fine to recite aloud. Many people today simply tap their wooden fish and shout the Buddha's name mindlessly—this is why they gain no benefit. The key is to ensure that every syllable leaves the mouth and enters the ear, so that each sound awakens one's own mind. It is like a person in deep sleep being called by name—they immediately wake up. That is why reciting the Buddha's name has such power to focus the mind.

今人不肯念佛。只是輕視西方不知生西方。乃是大德大福。大智大慧。大聖大賢。的勾當轉娑婆。成淨土。不同小可因緣。汝但看此城中。一日一夜。死却多少人。不要說生西方。即生天。千百人中尚無一箇。其有自負修行者。秪是不失人身而已。故我世尊。大慈大悲。示此法門。功過乾坤。恩逾父母。粉骨碎身。不足為報。

> People today are reluctant to practice Buddha-recitation simply because they underestimate the Western Pure Land. They fail to realize that being reborn there is an act of great virtue, great blessing, great wisdom, great understanding, great sagehood, and great nobility. It is a matter of transforming this Saha world of suffering into a Pure Land—a condition that is by no means an ordinary or trivial achievement. Just look at this city: how many people die in a single day and night? Not to mention being reborn in the Western Pure Land—even being reborn in the heavenly realms, among a thousand or a hundred people, there is hardly one who succeeds. As for those who pride themselves on their spiritual practice, they are merely able to maintain their human form. Therefore, our World-Honored One, out of great compassion and great mercy, revealed this Dharma-gate. Its merit surpasses that of Heaven and Earth, and its kindness exceeds even that of our parents. Even if we were to grind our bones and shatter our bodies into dust, it would still be insufficient to repay it.

幼時尚不知念佛。見鄰家一老嫗。每日課佛數千。間云。為何如此。彼云。先夫往時念佛。去得甚好。故我如此念。先夫去時。並無他病。只與人一請而別。出家人奈何不念佛。

> When I was young, I didn't yet know about reciting the Buddha's name. I saw an elderly woman next door who recited the Buddha's name thousands of times each day. I asked her, "Why do you do this?" She said, "When my late husband was passing away, he recited the Buddha's name and left very peacefully. That's why I recite like this. When he left, he had no other illness—he simply bid farewell to someone and departed." So then, how can monastics not recite the Buddha's name?