---
title: "雲棲淨土彙語 · 答吳廣頴居士"
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/cmcywaqn506cdlb048w4euxqp"
---

### 答吳廣頴居士

> Reply to Layman Wu Guangying

問。修行人。執勞作務。固其本分。說有色身尫弱者。袖手安坐。攝心念佛。亦可得道往生否。

> Question: For those who engage in cultivation, diligently performing their duties is naturally their proper role. But what about those whose physical bodies are weak and frail? If they simply rest their hands, sit quietly, and focus their minds on reciting the Buddha's name, can they still attain the Way and be reborn in the Pure Land?

答。實能一心不動則可。

> Yes. If your mind can truly remain unwavering, that is sufficient.

問。念佛貴乎念念相續。固矣。然有時不整威儀。反似凟慢。假如脫巾褻服時。躶臥澡浴時。乃至大小便利時俱可念佛否。

> Question: Reciting the Buddha's name is valued for maintaining an unbroken continuity, that's certain. But sometimes, when my posture or appearance isn't proper, it seems disrespectful. For example, when I'm bareheaded and casually dressed, lying down naked, bathing, or even during urination and defecation – can I still recite the Buddha's name during these times?

答。默念不妨。

> Answer: Silent recitation is also acceptable.

問。設有二人焉。一人肉食而不廢念佛。一人蔬食而絕不念佛。二者孰優。

> Someone asks: Suppose there are two people. One eats meat but never misses reciting the Buddha’s name, while the other eats only vegetables but never recites the Buddha’s name. Which one is better?

答。二者病只一般。念佛者稍勝。勝彼不知有佛故。

> Answer: Both conditions are essentially the same. Those who recite the Buddha's name are slightly better, because they surpass those who are unaware of the Buddha's existence.

問。念佛或四字。或六字。稍有繁簡之分。經文只云執持名號。似止四字。今叢林盡從六字。畢竟何者為是。大師自用何法。

> Question: When reciting the Buddha's name, some use four syllables, others use six. There seems to be a slight difference in complexity. The scriptures only mention "holding the name," which seems to refer to just four syllables. But today's monasteries all use six. Which way is ultimately correct, and which method do you, Master, use?

答。四字自念。六字隨眾。

> The response is: Recite the four-character form when alone. Recite the six-character form when with others.

問。終日念佛。遇福則作。吾師明誨也。夫作福時。心在福事。即不在佛號矣。拈一放一。可謂一心不亂乎。

> You ask, 'To chant the Buddha's name all day and perform good deeds when encountered — this is my teacher's clear instruction. But when doing good deeds, the mind is focused on the act of goodness, not on the Buddha's name. To pick up one thing while putting down another — can this truly be called "one-pointed mind without confusion"?'

答。明鏡本空。物來則現。於鏡空何礙。人但事未至而將迎。事已過而留滯。乃為病耳。

> A clear mirror is inherently empty. When objects appear, it simply reflects them—does the emptiness of the mirror hinder the reflection in any way? The problem arises when people anticipate things before they happen, or cling to things after they have passed. That is the true affliction.