---
title: "雲棲淨土彙語 · 答聞谷廣印"
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/cmcywaqn506c9lb04an1yz3yi"
---

### 答聞谷廣印

問。古人已稟單傳直指。後修淨業而欲往生者。為是悟後隨願起行耶。為是未悟二行兼修耶。若兼修者。墮偷心。岐路心。工夫那得成片耶。若已悟。則塵塵華藏。在在蓮󳬛。十方無不可者。何獨樂生西方耶。

> Question: The ancient masters, having already received the direct pointing of single transmission, then cultivated pure karma with the wish to be reborn in the Pure Land. Was this because, having awakened, they undertook practice according to their vow? Or was it that, without awakening, they engaged in dual cultivation of both? If they practiced both, wouldn’t they fall into a sneaky or divided mind? How could their practice achieve oneness? If they were already awakened, then every speck of dust is the Lotus Treasury, every place is a lotus pedestal—nothing is inaccessible in the ten directions. Why, then, would they exclusively delight in being reborn in the Western Pure Land?

答真信淨土。決志往生者。不論已悟未悟。其從事單傳直指。而未悟者。雖目以參禪為務。不妨發願往生。以未能不受後有。畢竟有生處故。不是偷心岐路心也。其已悟者。古人云。汝將謂一悟便可上齊諸佛乎。故普賢為華嚴長子。雖塵塵華藏。在在蓮󳬛。而行願品。必拳拳乎以往生安樂為言也。已悟尚然。未悟可知矣。

> To those who sincerely believe in the Pure Land and are determined to be reborn there: It does not matter whether you have awakened to the truth or not. For those who practice the direct pointing of the mind (Chan/Zen) but have not yet awakened—even though they focus on meditation—they should still vow to be reborn in the Pure Land. This is because they have not yet escaped the cycle of rebirth and will inevitably have a place to be reborn. This is not a divided or wavering mind. As for those who have awakened, an ancient master said: "Do you think that a single awakening allows you to equal all the Buddhas?" Thus, even Samantabhadra, the eldest son of the Avatamsaka Assembly, though he dwells in every atom of the Flower Store World and every lotus, still earnestly emphasizes in his Practices and Vows the need to be reborn in the Land of Peace and Bliss. If even the awakened act like this, how much more so those who are not yet awakened?

問。參禪貴一心不生。念佛貴淨念相繼。茲參究念佛一門。意在妙悟而得往生也。今念時雖心佛分明。參時即二俱坐斷。斷故參功漸勝。念力漸微。則他時焉得亦悟亦生耶。

> Question: In Chan meditation, the emphasis is on having no thoughts arise. In Pure Land recitation, the emphasis is on maintaining a pure, continuous flow of mindfulness. Now, the practice of investigating while reciting the Buddha's name aims at awakening through insight and achieving rebirth in the Pure Land. But when reciting, the mind is clearly focused on both the reciter and the Buddha; when investigating, both are simultaneously cut off. Due to this cutting off, the effort of investigation gradually increases, while the power of recitation gradually weakens. In that case, how can one later achieve both awakening and rebirth?

答。一念不生是禪非參。起念下疑。乃名曰參。楞嚴云。又以此心。反覆研究等是也。念時參時。俱屬有念。亦不相悖。

> Responding: the state of having not a single thought arise is \_dhyāna\_ (meditation), not \_can\_ (investigation). It is when you arouse a thought and set forth doubt that it is called \_can\_. The \_Śūraṅgama Sūtra\_ says: "Moreover, with this mind, one turns back and examines deeply," which refers to this. Both the time of mindfulness and the time of investigation pertain to having thoughts; they are not contradictory to one another.