---
title: "淨土十要 · No. 1164-9b 刻寶王三昧念佛直指序"
description: "淨土十要由明代高僧成時大師評點節要，匯集了淨土宗歷代祖師的核心著述。該書輯錄了智者大師、善導大師等十種淨土教典精要，系統闡述了念佛往生西方極樂世界的理論與方法。其編撰於明末佛教復興期，旨在匡正禪淨流弊、彰顯淨土他力易行道。作為淨土宗根本教典之一，該書被譽為修學淨土法門的權威指南，在漢傳佛教中具有崇高地位，是深入理解淨土思想不可或缺的重要文獻。"
url: "https://rushiwowen.co/en/r/cmcxvu6or0q0wky04xwxujnmm"
---

### No. 1164-9b刻寶王三昧念佛直指序

> Preface to the Direct Indication of Buddha-Recollection through the King of Treasures Samadhi

蕅益道人　智旭　著

> Written by Master Ouyi, Zhi Xu

夫念佛三昧名為如來勝異方便。凡聖均收。利鈍悉被。以一念頓歸佛海。可謂至圓至頓第一了義者也。而世之迷義徇名者。見有五逆眾惡十念往生之說。反以為專攝凡劣但化鈍根。可謂昧佛妙旨。謗讟深經矣。予因慨末世行人多疑多障。難悟難開。于此深妙法門。非著事而忘理。必執理而撥事。著事者猶堪作下品生因。執理者竟淪于惡取空見。蓋至此而直指之道翻成斷滅深坑。非藉金錍誰抉翳膜。爰有妙叶導師。法紹宗乘教興蓮社。應永明角虎之記。暢寶王三昧之談。境觀並彰。纖疑悉破。闡惟心之致。依正宛然。示自性之源。感應不忒。俾達者以理融事而理非事外。愚者亦因事入理而事挾理功。誠除惑之前茅。生西之左券也。顧二百餘年幾成廢典。流通機塞。蓮大師尚欲見而未能。而願力不磨。韓居士乃從萬融禪師處遘得之。予既獲借讀。如飫醒醐。悲劫濁之方殷。喜津梁之有在。急謀付梓以廣厥傳。普願見聞隨喜。種樂土之圓因。讀誦思惟。證寶王之法印。轉相曉悟。共脫沉淪。庶不負此希有良緣也已。

> The mindfulness of the Buddha (Buddhānusmṛti-samādhi) is known as the supreme and wondrous expedient means of the Tathāgata. It equally embraces both ordinary beings and sages, and accommodates both sharp and dull faculties. By a single thought, one instantly returns to the ocean of Buddhahood—this can truly be called the most perfect, most sudden, and ultimate definitive teaching. Yet those in the world who are confused about its meaning and attached to its name, upon hearing the teaching that even those who commit the five heinous offenses and all kinds of evil may be reborn through ten recitations, instead think that it is exclusively for ordinary and inferior beings, only meant to transform dull faculties. This is to be ignorant of the Buddha's profound intention and to slander the deep scriptures. Therefore, I lament that many practitioners in the final Dharma age are full of doubts and obstacles, difficult to awaken and difficult to open up. Regarding this profound and wondrous Dharma gate, some cling to the practice while forgetting the principle, while others hold to the principle and dismiss the practice. Those who cling to practice may still be reborn in the lower grades, but those who hold to principle alone end up falling into the wrong view of grasping at emptiness. Indeed, the direct pointing teaching degenerates into a pit of nihilism. If not for the golden scalpel, who could remove the cataract from the eye? There was, then, the guide Miaoye, who succeeded in the tradition of the patriarchs and promoted the Lotus Society. He fulfilled the prophecy of Yongming’s “horned tiger” and expanded the discourse on the King of Jewels Samādhi, presenting both the object and the contemplation, dispelling all subtle doubts. He illuminated the ultimate truth of mind-only, clearly showing the pure land’s rewards and surroundings. He revealed the source of self-nature, showing the unfailing responsiveness of sympathetic resonance. Thus, the wise can integrate principle with practice, without separating principle from phenomena, while the ignorant can also enter the principle through practice, aided by the merit of practice. This truly is the vanguard in removing delusion and the certificate for rebirth in the Western Land. However, for over two hundred years, it nearly became a lost tradition, and the conditions for its circulation were blocked. Even Great Master Lianchi wished to see it but could not. Yet, because of undying vows, Layman Han encountered it from Master Wanrong. I was able to borrow and read it, and felt as though I was drinking ghee. Sorrowing over the raging kalpa of defilement and rejoicing that a crossing is now available, I immediately arranged to have it printed for wide dissemination. I pray that all who see or hear of it may rejoice, planting the perfect causes for the Land of Bliss. By reciting, reading, and contemplating, may they realize the Dharma seal of the King of Jewels. May they transmit this understanding to one another, and together escape from sinking into suffering, thus not betraying this rare and excellent opportunity.

右序編錄乎淨信堂初集。今鈔出冠于篇首也。

> Preface written for the First Collection of the Pure Faith Hall. Now extracted and placed at the beginning of this volume.