---
title: "雲棲淨土彙語 · 念佛人惟一心不亂"
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/cmcywaqn606f0lb04nw9xdx7e"
---

### 念佛人惟一心不亂

> A Mind Unwavering in Buddha Recitation

或問。妙喜云。愚人終日掐數珠求淨業。念佛果愚人所為乎。噫。予昔曾辯之矣。妙喜但言愚人終日掐數珠求淨業。不言愚人終日一心不亂求淨業也。又問古德偈云。成佛人希念佛多。念來歲久却成魔。君今欲得易成佛。無念之心不較多。無念念佛。奈何以有念念佛。曰。此為散心念佛。而不觀心者勸發語也。不曰歲久而一心不亂者成魔也。未曾念佛。先憂有念。是猶饑人欲飲。先憂飽脹而不食者矣。又問。六祖云。東方人造惡。念佛求生西方。意旨何如。曰六祖言惡人念佛求生。不曰善人念佛。一心不亂者求生也。且惡人必不念佛。其有念佛者。偽也。非真念也。喻如惡人修十善求天堂。惡人必不修十善。其有修十善者。偽也。非真修也。曾未有善人一心念佛而不生西方者也。又問。古德云。捨穢取淨。是生死業。奈何捨娑婆求極樂。曰彼言捨穢取淨者為生死業。不言一心不亂取淨土者為生死業也。子未捨穢。先憂取淨。與前之憂有念同矣。又問禪宗云。佛之一字。吾不喜聞。又云佛來也殺。魔來也殺。則何為念佛。噫彼言佛之一字。吾不喜聞。不言一心不亂四字。吾不喜聞也。彼言佛來也殺。魔來也殺。不言一心不亂來亦殺也。夫歸元無二。方便多聞。是故歸家是一。舟車各行。以舟笑車。以車笑舟。俱成戲論。此理自明。無煩贅語矣。又問。近有人言吾不念佛。良繇內有能念之心。外有所念之佛。能所未忘。焉得名道。噫。彼葢以獨守空靜為道乎。內有能靜之心。外有所靜之境。不亦能所宛然乎。曷不曰一心不亂則誰能誰所。何內何外也。吾與爾既修淨土。止愁不到一心不亂田地。若一心不亂。任他千種譏萬種謗。當巍巍不動如泰山耳。更何疑哉。

> Someone asked: "Master Miaoxi said, 'Foolish people spend all day counting prayer beads, seeking pure karma.' Is reciting the Buddha's name really something only fools do?" Alas, I have already clarified this before. Miaoxi spoke of \*foolish people counting prayer beads all day seeking pure karma\*, but did \*not\* say foolish people spend all day \*with one mind, undisturbed, seeking pure karma\*. Another asked: "An ancient verse says: 'Few become Buddhas, many recite the name; After years of reciting, they turn into demons. If you want to become a Buddha easily, The mind of no-thought is not far off.' You advocate 'no-thought recitation,' yet here you are using 'thought-filled recitation.' How so?" I replied: That verse was meant to encourage those who recite with a scattered mind, without observing their own mind. It does \*not\* say that someone who recites for years with \*one mind, undisturbed\* becomes a demon. You haven't even started reciting, yet you're already worried about having thoughts. This is like a starving person hesitating to drink for fear of bloating! Another question: "The Sixth Patriarch said, 'People of the East commit evil deeds yet recite the Buddha's name, seeking rebirth in the West.' What does this mean?" I replied: The Patriarch said \*evil people\* recite and seek rebirth—not \*good people\* who recite with one mind, undisturbed. But in truth, truly evil people do not recite the Buddha's name. If they seem to recite, it's a pretense, not genuine mindfulness. It's like saying an evil person who cultivates the ten good deeds seeks rebirth in heaven—evil people don't actually do that. Have we ever seen a good person who recites the Buddha's name with one mind, undisturbed, and fails to be reborn in the Pure Land? Another doubt: "An ancient master said, 'Abandoning impurity and seeking purity is the karma of birth and death.' So why abandon this Saha world and seek the Ultimate Bliss?" I replied: He spoke of that which is done \*without one mind, undisturbed\*. He did \*not\* say that taking hold of the Pure Land with one mind, undisturbed, is karma of birth and death. You haven't even abandoned impurity yet, and already you're worried about seeking purity—the same mistake as before. Another objection: "Chan masters say, 'I'm not even interested in hearing the word "Buddha."' They also say, 'If the Buddha comes, kill him; if the demon comes, kill him.' So why recite the Buddha's name at all?" Alas! They said they don't like the word "Buddha"—not "one mind, undisturbed." They advised killing the Buddha and demon that appear \*outside\*—not "kill even a single-minded, undisturbed state." The final destination is the same, though skillful means differ. When going home, some take a boat, others a cart. Mocking a boat for being unlike a cart, or vice versa, is just childish play. The truth is clear; no need for more words. Another said: "I don't recite the Buddha's name, because inside there is a mind that recites, and outside there is a Buddha being recited. If subject and object are not forgotten, how can this be the Way?" Alas! They seem to think the Way is about guarding empty stillness alone. But then isn't there an inner mind maintaining stillness, and an external state of stillness? Don't subject and object also appear there? Why not say: when the mind is one and undisturbed, who is the subject, and what is the object? What is inside, and what is outside? You and I, having taken up Pure Land practice, only need to worry about not yet reaching the state of one mind, undisturbed. If we attain that, then no matter how many thousands of criticisms or slanders come, we shall stand firm as Mount Tai, unmoved. What more is there to doubt?