---
title: "樂邦文類 · 往生西方略傳序"
description: "乐邦文类由南宋宗晓法师于庆元六年编纂而成，是净土宗重要文献汇编。该书辑录了东晋至宋代二百余位僧俗关于西方净土信仰的论述，包括论文、诗偈、发愿文等，系统整理了净土宗的教义与实践。其编纂正值南宋佛教繁荣期，旨在确立净土法门的正统性与传承。作为中国佛教史上第一部净土宗文集，乐邦文类为研究净土思想发展提供了核心文献，对后世影响深远，是了解汉传佛教净土信仰不可或缺的经典。"
url: "https://rushiwowen.co/en/r/cmcwr04zk0pmnie042sf6xi0o"
---

### 往生西方略傳序

> Preface to the Brief Account of Rebirth in the West

同前

> Same as before.

維西方淨土者。瓊林寶網珠閣瑤池。超倍剎於玉毫。耀千光於沙界。諸佛同讚。群賢所宗。遍告曼殊咸願生乎其國。天親彌勒。皆誓往於彼方。大聖尚然。況常徒者也。至若散因定業少善多福。截五道而長騖。睠九品以高升。直到薩雲無復退轉。故彼佛本願云。設我得佛。十方眾生。至心信樂。欲生我國。乃至十念。若不生者。不取正覺。唯除五逆誹謗正法五逆者。出佛身血。破和合僧。殺阿羅漢。殺父。殺母也今既幸無逆罪。不謗大乘。豈有願求而不遂也。況復十六觀云。下品下生者。具足諸罪。四重五逆謗方等法地獄火現。十念稱佛。地獄猛火。化為涼風。即生彼土。斯則又許逆罪之輩十念得生。況無此罪者乎。推此而言。宜各自信。凡願生者。無不遂心。故天台智者臨終讚曰。四十八願。莊嚴淨土。華池寶樹。易往無人。火車相現。一念改悔。尚得往生。況戒定熏修。淨行道力實不唐捐。又本願云。十方眾生。聞我名號。繫念我國。迴向欲生。若不果遂者。誓不成佛。又應校量業行久近者。十念信樂。尚生彼國。況復一日信樂者。況復一月一年一生而信樂者耶。又應校量滅罪輕重者。一念滅八十億劫生死重罪重罪者。即前五逆也一念稱佛滅罪既爾。況復十念所滅罪耶。況復一日一月一年一生念佛所滅罪耶。重逆尚滅。況輕罪乎。又應校量念佛功德比餘善根優劣之相者。經云。若人以四事極好之物。供養三千大千世界滿中阿羅漢辟支聖人。所得福德。不如有人一合掌。一稱南無佛陀。如彼大千聖福。假使百分千分百千億分。算數譬喻皆所不及。一稱佛名者功德無量。一稱佛名功德尚爾。況復十念佛者。況復一日一月一年一生。念阿彌陀佛者所得功德耶。復次應知。念佛之人。現世安隱。眾聖守護。離諸災厄。且近校量今時風俗。競祭鬼神。求其福祐。望得安隱。信邪殺命。造罪結冤。必無福慶而可利人。虛招來生地獄罪報。易曰。積不善之家。必有餘殃。殺生害命。祖承祭法。非一朝一夕。豈非積不善耶。殃咎何疑也。若言殺生非不善者。古今帝王。何故仁慈化世。勝殘去殺。禽魚遂性。令登壽域。咸稱善耶。然祭祀之法。天竺韋陀支那祀典。既未逃於世論。真誘俗之權方。周公雖稱事神。不達彙征之道。仲尼焉能事鬼。蓋迷六趣之源。老氏經既混於九流。莊子未移於百氏。惟釋宗所辨。曲盡其理。天趣在上。人居其次。修羅處中。鬼畜斯下。今以人事鬼。其猶俛首就足抑君奉民。何逆之甚也。又鬼有邪力。事之既久。物黨方類。死墮其中。世其迷哉。且三界大師萬德慈父。歸之者罪滅。尚之者福生。諸經具說。若能暫歸三寶。受持一佛名者。現世當獲十種勝利。一者晝夜常得一切諸天大力神將。河沙眷屬隱形守護。二者常得二十五大菩薩。如觀世音等。及一切菩薩常隨守護。三者常為諸佛晝夜護念。阿彌陀佛常放光明。攝受此人。四者一切惡鬼。若夜叉若羅剎。皆不能害。一切毒蛇毒龍毒藥。悉不能中。五者一切火難水難。冤賊刀箭。牢獄枷柚。橫死枉死。悉皆不受。六者先所作罪皆悉消滅。所殺冤命。彼蒙解脫。更無執對。七者夜夢正直。或復夢見阿彌陀佛勝妙色像。八者心常歡喜。顏色光澤。氣力充盛。所作吉利。九者常為一切世間人民。恭敬供養。歡喜禮拜。猶如敬佛。十者命終之時。心無怖畏。正念歡喜。現前得見阿彌陀佛。及諸聖眾。持金蓮臺。接引往生西方淨土。盡未來際。受勝妙樂。諸有智人。請觀念佛。所獲現世福利功德。豈同世人祠祀之法。現無福利未來受苦耶。又復當信一切大乘經典。皆讚西方莊嚴淨土勸令往生。若華嚴方等般若法華涅槃。諸部諸經。皆示行相。及讚功德。又諸菩薩天親龍樹。皆各造論稱讚淨土。又此方諸法師禪師。各造論著疏。光讚西方。道安法師往生論六卷。慧遠法師造觀經疏一卷。天台智者造十疑論觀經疏彌陀經疏。各一卷。道綽禪師撰安樂集三卷。善導和尚。立五會教勸人念佛。造觀經疏一卷二十四讚六時禮文各一卷。懷感法師。得念佛三昧造決疑論七卷。慈愍三藏。撰淨土慈悲集三卷。慈恩法師。造彌陀經疏二卷。鎮國沙門澄觀。造觀經疏一卷。有誰聞此眾聖稱楊誘勸往生。而不信樂。除彼不肖人癡瞑無智者。斯更復引自古及今。西天東夏道俗士女。往生高人三十三條顯驗之事。具示將來諸有賢達。願共往生云也。

> Now, regarding the Western Pure Land: it is adorned with jeweled forests, bejeweled nets, pearl towers, and jade ponds. Its splendors far surpass countless realms, radiating a thousand lights across infinite worlds. All Buddhas praise it, and all sages honor it. The Buddha openly declared to Manjushri that he wished to be reborn in that land. Vasubandhu and Maitreya both vowed to go there. Even the great sages did so—how much more so ordinary practitioners? As for those who cultivate scattered good deeds or focused meditative karma, whether with small virtue or great merit, they transcend the five realms of samsara and ascend through the nine grades of rebirth, going directly to the stage of non-retrogression. Thus, the original vow of Amitabha Buddha states: "If I attain Buddhahood, and sentient beings in the ten directions sincerely entrust themselves, rejoice in faith, and wish to be born in my land, even with as few as ten thoughts, if they are not born there, I will not attain perfect enlightenment—except for those who commit the five grave offenses or slander the true Dharma." <note>The five grave offenses are: causing the Buddha to bleed, causing schism in the sangha, killing an arhat, killing one's father, and killing one's mother.</note> Since we are fortunately free of such grave offenses and do not slander the Mahayana, how could our sincere wishes go unfulfilled? Moreover, the Contemplation Sutra states that even those in the lowest grade of the lowest rebirth level—those burdened with all kinds of offenses, including the four grave transgressions, the five grave offenses, and slander of the Vaipulya teachings—when the fires of hell appear before them, can still be reborn in the Pure Land by reciting the Buddha's name ten times. At that moment, the raging fires of hell transform into a cool breeze. This shows that even offenders are permitted rebirth through ten recitations—how much more so those without such offenses! From this, we should each have confidence: whoever wishes to be reborn will surely succeed. Thus, the Tiantai master Zhiyi, at his final moment, praised: "The forty-eight vows adorn the Pure Land. The lotus pool and jeweled trees are easy to reach, yet few go there. When the fire-chariot of hell appears, a single moment of repentance still allows rebirth. How much more so for those who cultivate precepts, meditative concentration, and wisdom, whose pure practice truly never goes in vain!" The original vow also states: "If sentient beings in the ten directions hear my name, focus their minds on my land, and dedicate their merits wishing to be reborn there, if their aspiration is not fulfilled, I vow not to become a Buddha." We should also compare the duration of practice: if ten thoughts of faith and joy lead to rebirth there, how much more so one day of faith? Or one month, one year, or an entire lifetime? We should also weigh the magnitude of karmic purification. A single thought of faith extinguishes eighty billion eons of heavy karmic offenses leading to birth and death.<note>Heavy offenses here refers to the five grave offenses mentioned above.</note> If one recitation of the Buddha's name extinguishes such offenses, how much more do ten recitations purify? And how much more does a day, a month, a year, or a lifetime of mindful recitation accomplish? If grave offenses are eradicated, how much more so lighter ones? We should further compare the merit of Buddha-recitation with that of other virtuous practices. The sutra says: If someone offered the finest of the four types of offerings to all the arhats and pratyekabuddhas filling the entire trichiliocosm, the merit gained would not equal that of one person who joins their palms and recites "Namo Buddha" once. Even if we multiplied the merit of those saints in the great trichiliocosm by a hundred, a thousand, a hundred thousand, or a billion times, through calculation or analogy, it would still not match the boundless merit of a single recitation of the Buddha's name. If one recitation holds such merit, how much more so ten recitations? And how much more so a day, a month, a year, or a lifetime of reciting Amitabha Buddha's name? Furthermore, you should know that those who recite the Buddha's name enjoy peace and security in this life. They are protected by all sages and freed from all calamities. Let us briefly compare this with current customs. People compete in offering sacrifices to ghosts and spirits, seeking blessings and safety. But they trust in deviant paths, take lives, create offenses, and form enmities. Such practices certainly bring no blessings or benefits. Instead, they vainly invite karmic retribution in hell for lifetimes to come. The Book of Changes says: "A family that accumulates evil will inevitably bring calamities upon itself." Killing living beings and inheriting sacrificial customs from ancestors is not a practice of just one day—is this not accumulating evil? The resulting misfortunes are beyond doubt. If one claims that killing is not evil, then why do ancient and modern rulers throughout history govern with benevolence and compassion, overcoming cruelty and abolishing killing, allowing birds and fish to live according to their nature, and guiding people to longevity—all praised as virtuous? As for sacrificial rites, whether in the Indian Vedas or the Chinese ritual canon, they have never escaped worldly criticism. They are merely expedient means to guide the masses. The Duke of Zhou, though said to serve spirits, did not understand the path of universal ascent. Confucius could not fully serve ghosts, being confused about the origins of the six realms. Laozi's scripture was already mixed among the nine schools, and Zhuangzi never rose above the hundred philosophers. Only the Buddhist tradition fully elucidates this principle: celestial beings dwell above, humans second, asuras in the middle, and ghosts and animals below. Now, for humans to serve ghosts is like bowing one's head to one's feet or forcing a ruler to serve his subjects—how utterly inverted! Moreover, ghosts possess paranormal powers. If one serves them for a long time, one becomes their kind and, after death, falls among them. How deluded people are! But the Buddha, the great teacher of the three realms and compassionate father of all virtues—those who take refuge in him have their offenses dissolved; those who honor him give rise to blessings. The sutras state this extensively. If one can momentarily take refuge in the Three Jewels and uphold the recitation of a single Buddha's name, one will obtain ten kinds of benefit in this life: First, day and night one is constantly and invisibly protected by all celestial beings, mighty spirit generals, and countless retinues. Second, one is constantly accompanied and guarded by the twenty-five great bodhisattvas, such as Avalokiteshvara, and all bodhisattvas. Third, one is constantly remembered and cared for by all Buddhas day and night, and Amitabha Buddha always radiates light to embrace this person. Fourth, no evil ghosts—whether yakshas or rakshasas—can harm them, and no poison snakes, poison dragons, or poison medicines can affect them. Fifth, all calamities of fire and flood, attacks by enemies and bandits, harm from swords and arrows, imprisonment, shackles, untimely or wrongful death—none of these will be experienced. Sixth, all past offenses are completely eradicated. The lives one has taken are liberated from their suffering, and no lingering vengeful claims remain. Seventh, one dreams peacefully and uprightly, and may even see Amitabha Buddha's magnificent form in dreams. Eighth, one's mind is always joyful, one's complexion radiant, one's strength vigorous, and all undertakings are auspicious. Ninth, one is always respected, supported, joyfully admired, and honored by all people in the world, just as they would revere the Buddha. Tenth, at the time of death, one's mind is free from fear. With right mindfulness and joy, one sees Amitabha Buddha and the holy assembly before one, holding a golden lotus platform to guide one to rebirth in the Western Pure Land, where one enjoys supreme bliss for endless eons to come. All wise people, please contemplate and practice Buddha-recitation. Does not the benefit and merit gained in this very life differ completely from worldly sacrificial rituals, which bring no benefit now and only suffering in the future? You should also believe that all Mahayana scriptures—the Avatamsaka, Vaipulya, Prajnaparamita, Lotus, and Nirvana sutras, among others—praise the splendor of the Western Pure Land and encourage rebirth there, revealing both the practice and its merits. Moreover, bodhisattvas such as Vasubandhu and Nagarjuna each composed treatises praising the Pure Land. In this land, numerous Dharma masters and Chan masters have also written commentaries and treatises glorifying the West: Master Dao'an wrote six volumes on rebirth; Master Huiyuan composed one volume of commentary on the Contemplation Sutra; Tiantai Zhiyi wrote the Ten Doubts Treatise, the Contemplation Sutra Commentary, and the Amitabha Sutra Commentary, each in one volume; Master Daochuo compiled the three-volume Anthology of Peace and Joy; Master Shandao established the Fivefold Practice to teach people Buddha-recitation and wrote one volume on the Contemplation Sutra, as well as twenty-four praises and ritual texts for six periods of the day; Master Huaigan, having attained the Samadhi of Buddha-recitation, wrote the seven-volume Treatise Resolving Doubts; the Tripitaka Master Cimin composed the three-volume Collection on Compassion for the Pure Land; Master Cien wrote a two-volume commentary on the Amitabha Sutra; and the state preceptor Chengguan wrote one volume on the Contemplation Sutra. Who, hearing all these sages praise and encourage rebirth, would not believe and rejoice? Only those who are unworthy, benighted, and lacking in wisdom would not. Now I will further present, from ancient to present times, from India to China, thirty-three documented cases of eminent people—monks, nuns, laymen, and laywomen—who achieved rebirth in the Pure Land. I offer these as evidence to all worthy and wise people of the future, hoping that we may all go to rebirth together.