---
title: "雲棲淨土彙語 · 與嘉興朱西宗居士廣振"
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/cmcywaqn506c2lb04gn32veud"
---

### 與嘉興朱西宗居士廣振

> Expanded Letter to Layman Zhu Xizong of Jiaxing

人之處世。遇順境者。其情愉以安。遇逆境者。其情憂以危。然而順未足為幸。逆未足為不幸也。溺於意之所便。則出世之心不生。戚戚乎不得志。夫然後厭身世之桎梏。而求以出世。是故萬苦交於前。但以正智觀察。苦從何生。從身生。身從何生。從業生。業從何生。從惑生。因惑造業。因業成身。因身受苦。但能破惑。一切空寂。敢問所以破惑之方。只須就本參話頭上。理會念佛的是誰。捉敗此疑。諸惑皆破。思之毋忽。

> When people navigate the world, favorable circumstances bring them ease and peace, while adverse conditions stir anxiety and caution. Yet good fortune is not necessarily a blessing, nor is hardship necessarily a curse. Being absorbed in comfort and convenience prevents the mind from seeking transcendence, while feelings of frustration and unfulfilled ambition awaken a longing to break free from the body's constraints—this is what drives the search for liberation. When faced with countless sufferings, simply observe with true wisdom: Where does suffering come from? It arises from the body. Where does the body come from? It arises from karma. Where does karma come from? It arises from delusion. Due to delusion, we create karma; due to karma, we take on a body; due to the body, we experience suffering. Once delusion is shattered, everything becomes empty and still. You may ask for the method to destroy delusion: Simply hold firmly to your core question—"Who is reciting the Buddha's name?"—and investigate it thoroughly. Subdue this doubt, and all delusions will be broken. Reflect on this without neglect.

又

> Furthermore,

聞病。今開三法。一曰對治。病既生於勞󳬂。當以逸治勞。以舒治󳬂。逸非懶惰不簡之謂也。萬緣盡廢。如初生孩子。六識不行。是之謂逸。舒非散放無忌之謂也。知身世如幻夢。隨緣順受。不被境瞞。和即今病之愈否。身之生死。一併放下。是之謂舒。二曰調攝。調攝在節飲食。慎藥餌。飲食不待論矣。藥餌不宜多服。知栢芩連等苦寒之劑。使金寒水冷。陰未能滋。火未能降。而胃氣先敗。食不下咽。或洞洩危矣。宣與高明議之。三曰正念。即前所告。苦從身生。身從業生等。病即苦中之一。其展轉相因。亦復如是。應孜孜密密。日夕體究。究之不得。只消提一句本參。念佛話頭。回光自看。識得此念下落。則惑自破。惑破。則展轉消滅。亦復如是。只此三事。宜力行之。

> You have inquired about illness. Now I will explain three methods. First is \*\*Restorative Balance\*\*. Since illness arises from overexertion and tension, you should counter strain with rest and ease tension with relaxation. Rest does not mean laziness or carelessness. It means setting aside all distractions—like a newborn baby, when the six senses are inactive—that is true rest. Relaxation does not mean negligence or indulgence. It means recognizing that body and life are like illusions and dreams, accepting circumstances as they come without being deceived by external conditions. Let go of concerns about whether your illness will recover, and even about life and death itself—this is true relaxation. Second is \*\*Nourishment and Care\*\*. This lies in moderating your diet and being cautious with medicine. Diet needs no further explanation. As for medicine, do not take too much. Know that bitter and cold remedies like skullcap, coptis, and others, when used excessively, cause the metal element to chill and the water element to grow cold. The yin cannot be nourished, the fire cannot be subdued, and yet the stomach energy is first to collapse. Food will not go down, or diarrhea may become critical. You should consult with a wise physician. Third is \*\*Right Mindfulness\*\*. This is what was previously taught: suffering arises from the body, the body arises from karma, and so on. Illness is just one aspect of suffering. Its causes and conditions are interdependent in the same way. You should diligently investigate this day and night. If you cannot discern it through investigation, simply hold to your core practice—recite a mindfulness phrase or meditative inquiry. Turn your attention inward and see clearly where this thought settles. When this is understood, confusion naturally breaks apart. When confusion breaks, the interdependent chain is destroyed, and the same is true here. Only these three matters—devote yourself to them earnestly.

又

> Furthermore,

須信萬事是宿緣。不但順逆窮通。乃至死生。都拋却大海。莫起憂怖。收拾身心。返觀內照。本參話頭。切記切記。

> You must believe that all events are due to past causes. Not only fortune and misfortune, success and failure, but even life and death itself — cast them all into the vast ocean. Do not give rise to worry or fear. Gather your body and mind, turn your attention inward, and steadfastly hold to your meditation topic. Remember this well, remember this well.

又

> Furthermore,

念佛非止明心。亦無病不治。倘有勸進道術者。不必信受。恐失正知見。特預陳之。

> Reciting the Buddha's name is not only for awakening the mind, nor does it mean no illness can be cured. If someone urges you to pursue other spiritual techniques, do not believe them—you risk losing right understanding. I am specifically stating this in advance.

又

> Furthermore,

尊恙至是。亦甚危矣。宜以所欲言事。盡底書付令郎及尊堂。令胸中都無牽掛。一心正念。若平日於念佛法門信得及。便可心目內照。四字佛名。歷歷明明。無間無斷。從其今日明日去亦可。說或不去。活到一百二十歲亦可。此為要緊語。朋友平生相交。正在此處。他皆小事不暇及也。切不可貪生怕死。而悞大事。

> Your condition has now become very serious. You should write down everything you wish to say and give it to your son and your mother, so that your heart is completely free of concerns. Focus your mind on right mindfulness. If in your daily life you have placed sincere faith in the practice of reciting the Buddha's name, then you can simply look inward with your mind's eye. Let the four-character Buddha name be clear and distinct in your mind, without interruption or break. Whether you pass on today or tomorrow is fine. Or even if you don't go yet and live to a hundred and twenty, that is also fine. This is the crucial point. True friendship between people throughout life is tested at times like this. Other trivial matters are not worth your attention now. Above all, do not cling to life and fear death, thereby missing the great matter.