---
title: "淨土資糧全集 · No. 1162-C 附西齋禪師懷淨土詩"
description: "淨土資糧全集是明代莊廣還輯錄、蓮池大師袾宏校正的一部重要淨土宗典籍。該書成書於明末佛教復興時期，系統彙編了淨土法門的核心經典與歷代祖師註疏，重點闡述信願行三資糧、念佛往生西方極樂世界的修行方法與理論依據。全書內容嚴謹，兼具理論深度與實踐指導性，被譽為淨土修行百科全書。其校正者袾宏乃蓮宗八祖，權威性深受認可，該著作對明清以來淨土信仰的普及與傳承影響深遠，是研究漢傳佛教淨土思想不可或缺的經典文獻。"
url: "https://rushiwowen.co/en/r/cmdzw487e01yfjp04v3fxa3y2"
---

### No. 1162-C附西齋禪師懷淨土詩諱梵琦字楚石詳見徃生集

> Supplementary: Master Xizhai’s Poems on Yearning for the Pure Land <note>His monastic name is Fanqi, courtesy name Chushi; see the Collection of Rebirth for details.</note>

將參法會禮金僊 漸逐香風出寶蓮紅肉髻光流不盡 紫金身相照無邊重重烟樹垂平地 一一華臺接遠天諸佛界中希有事 了如明鏡現吾前

> Attending the sacred assembly, offering homage to the Golden Immortal, Gradually drifting with the fragrant breeze beyond the jeweled lotus. From the crimson flesh-tuft, light flows endlessly, The purple-gold body shines without bound. Layered misty trees spread across the land, Each lotus pedestal reaches toward the distant sky. Within the Buddha-realms, these rare wonders— Clear as a bright mirror, appearing before my very eyes.

遙指家鄉落日邊 一條歸路直如絃空中韻奏般般樂 水上華開朵朵蓮襍樹枝莖成百寶 羣居服食勝諸天吾師有願當垂接 不枉翹勤五十年

一朵蓮含一聖胎 一生功就一華開稱身瓔珞隨心現 盈器酥酡逐念來金殿有光含日月 玉樓無地著塵埃法王為我譚真諦 直得虗空笑滿腮

池上藕華花上人 佛光來照紫金身更聞妙法除心垢 盡救迷情出苦輪舉步遍遊塵點國 利生終滿涅槃因娑婆界上光陰短 極樂知經幾劫春

放下身心佛現前 尋常盈耳法音宣風柯但奏無生曲 日觀長開不夜天行趂玉階雲冉冉 坐依珠樹月娟娟凡夫到此皆成聖 不歷僧祇大果圓

珠王宮殿玉園林 坐臥經行地是金舍利時時宣妙響 頻伽歷歷奏僊音返聞頓悟無生理 常住周圓不動心觸目皆為清淨土 來從曠劫到如今

一寸光陰一寸金 勸君念佛早回心直饒鳳閣龍樓貴 難免雞皮鶴髮侵鼎內香烟初未散 空中法駕已遙臨塵塵剎剎雖清淨 獨有彌陀願力深

還謹按二師之詩雖多。不過稱贊勸勉二義。今所述者雖七首。二義備矣。如中峯之前五首。所以讚淨土之勝。第六首。勉人以了自心。何以了自心。非念佛不能也。故第七首勸人以念佛。如西齋之前五首。亦讚淨土之勝。第六首。勉人以悟無生。何以悟無生。非念佛不能也。故第七首勸人以念佛。此還纂述二詩之意也。俾淨業之士。功課之餘。咏嘆淫佚。意洽義融。有不手舞而足蹈者乎。往生資糧。造端於此矣。

> I respectfully observe that although the poems of the two masters are numerous, they all center on two themes: praise and encouragement. Though only seven poems are presented here, both themes are fully covered. The first five poems by Zhongfeng praise the excellence of the Pure Land, while the sixth encourages people to understand their own mind. How can one understand their own mind? Only through reciting the Buddha's name. Thus, the seventh poem urges people to practice recitation. Similarly, the first five poems by Xizhai also praise the excellence of the Pure Land, while the sixth encourages people to awaken to the truth of no-birth. How can one awaken to no-birth? Only through reciting the Buddha's name. Hence, the seventh poem urges people to recite. This is the intent behind compiling these two sets of poems. May practitioners of the Pure Land, during their spare time from daily practice, chant and savor these verses, letting their meaning and spirit merge fully. Would they not then naturally sway with joy, hands clapping and feet tapping? The groundwork for rebirth in the Pure Land begins right here.