---
title: "樂邦文類 · 淨土自信錄序"
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/cmcwr04zk0pn4ie04e24p9cqq"
---

### 淨土自信錄序

> Preface to Records of Pure Land Self-Confidence

無功叟王闐

> Elder Wang Tian of No-Merit

古之大聖人。立言垂教。被于百世之下。其志猶欝而未暢。晦而未明者。蓋有之矣。即吾佛淨土法門是也。余遍覽諸經。深求其旨。往生功德。一言以蔽之。曰在凡夫獲不退而已矣。何則此土修行圓教初信。小乘初果人邪見及邪三毒。永不起慈。為斷惑發悟。剏入聖流。則越生不昧其所證。斯超四趣。不失人天。至於凡夫地中。雖伏惑發悟。菩薩一經生死非常之變。則忘其所證所修。是故遇緣或退。仍墮苦塗者容有之。乃若凡聖同居淨土。如極樂國等。雖具三界。唯有人天。故一切含識獲生者。即長辭四趣。又助緣大備。壽數莫量。縱至鈍根。一生熏修。無不證聖果。寧復有退失事乎。如來讚勸之本意。不過如此。且圓機體道。是最上淨業。苟加願導之即預優品。若夫愚朴輩。但能稱佛發願者。而莫不往生。嗚呼觀淨土一門。則知聖人無棄物矣。彼守癡空之徒。効無礙無修。起自障心。絕他學路。乃高其言曰。淨土末事也。何足道哉。可不哀耶。

> The great sages of ancient times set down their words and passed down their teachings, reaching across a hundred generations. Yet some teachings still remain unfulfilled in their intent, obscured and not yet brought to light. Such is the case with the Pure Land path of the Buddha. I have thoroughly examined the scriptures and deeply sought their meaning. The merit of rebirth in the Pure Land can be summed up in one phrase: ordinary beings attain non-retrogression. Why is this so? In this world, one who cultivates to the stage of initial faith in the Perfect Teaching, or to the first fruit of the Small Vehicle, has overcome false views and the three poisons of greed, hatred, and delusion, never again giving rise to them. Having cut through delusion and awakened, they enter the stream of sages. They will not lose their realization across lifetimes, transcending the four lower realms and never falling from the human or heavenly states. But for ordinary beings who have merely suppressed their delusions and gained some awakening, when they pass through the immense transformations of birth and death, they can forget what they have realized and cultivated. Thus, encountering favorable conditions, they may fall back and sink once more into suffering. This is a real possibility. But in a Pure Land where ordinary beings and sages dwell together, such as the Land of Ultimate Bliss, although it still possesses the three realms, only humans and gods exist there. Therefore, all sentient beings who attain rebirth there permanently escape the four lower realms. Moreover, the favorable conditions for practice are complete, and lifespan is immeasurable. Even those of the dullest faculties, through a single lifetime of devoted practice, will realize the fruits of sainthood. How could there be any falling back? The true intention of the Tathagata's praises and exhortations is nothing more than this. Those of excellent capacity who embody the Path are engaging in the highest pure karma. If they add the power of vows to guide them, they will be counted among the superior grades. As for the simple and unlearned, if they can but recite the Buddha's name and make vows, none will fail to attain rebirth. How remarkable! Looking at the Pure Land path, we see that the sages abandon no one. Those who cling to a foolish emptiness, imitating non-attachment and non-practice, create obstacles in their own minds and cut off the path of learning for others. They speak loftily, saying, "The Pure Land is a trivial matter—why even discuss it?" Is this not pitiful?