---
title: "淨土全書 · No. 1176-F 淨土文序"
description: "淨土全書由清代居士俞行敏重輯，是一部重要的淨土宗典籍。該書匯編了淨土信仰的核心經典與歷代祖師注疏，系統闡述了念佛往生西方極樂世界的理論與方法。其內容涵蓋彌陀經典、往生傳記及修行儀軌，強調信願行三資糧，為修行者提供清晰指引。此書反映了清代淨土法門的興盛與民間信仰的融合，在佛教史上具有承先啟後的地位，是研究淨土宗思想與實踐的重要文獻。"
url: "https://rushiwowen.co/en/r/cmdzw4dei02g4jp04ley9aexi"
---

### No. 1176-F淨土文序

阿彌陀如來。以大願力。攝受羣品。繫念甚簡。證果甚速。或者疑之。余甞為之言。阿彌陀佛即汝性是。極樂國土即汝心是。眾生背覺合塵。淪於七趣。立我與佛天地懸隔。佛為是故。慈悲方便開示悟入。現諸無量如幻三昧。莊嚴其國。備極華好。復以辯智而為演說。令諸眾生歡喜愛樂。於日用中。能發一念。念彼如來。欲生其國。即此一念清淨堅固。還性所有。與佛無異。當是念時。不起於坐。阿彌陀佛極樂國土悉皆現前如是修習。乃至純熟。幻身壞時。此性不壞。金蓮華臺。由性種生。往生其中。如歸吾廬。諸佛菩薩即我眷屬。性無異故。自相親愛。友人龍舒王虗中。端靜簡潔。愽通羣書。訓傳六經諸子數十萬言。一旦捐之。曰是皆業習。非究竟法。吾其西方之歸。自是精進。惟佛惟念。年且六十。布衣蔬茹。重趼千里。以是教人。風雨寒暑。弗皇恤閒居。日課千拜。夜分乃寢。面目奕奕有光。望之者。信其為有道之士也。紹興辛巳秋。過家君於宣城。留兩月。始見其淨土文。凡修習法門。與感驗章著。具有巔末。將求信道。鋟木傳焉。諉予序其書。故為之題其端云。虗中名日休。

> Thus the Thus-Come One Amitabha, through the power of his profound vows, gathers and accepts all beings. The practice of mindfulness of him is extremely simple, yet the attainment of its fruit is exceedingly swift. Some have doubted this. I have said to them: "Amitabha Buddha is your own true nature. The Land of Ultimate Bliss is your own mind. Sentient beings turn their backs on enlightenment and unite with defilement, sinking into the seven states of existence. Thus, a vast gulf separates 'self' from 'Buddha.' It is for this reason that the Buddha, with compassionate skill, opens the way, inspires entry, and manifests countless illusory states of meditative absorption. Adorning his land with unsurpassed beauty, he also teaches and preaches through eloquence and wisdom, causing all beings to delight and take joy. If, in your daily life, you can give rise to a single thought, thinking of that Thus-Come One and wishing to be reborn in his land, then that very thought, pure, firm, and unwavering, returns to your own nature—and it is no different from the Buddha's own nature. At the very moment of that thought, without rising from your seat, the entire Land of Ultimate Bliss of Amitabha Buddha appears before you. With such practice, until it becomes utterly mature, when this illusory body decays, this true nature does not decay. The golden lotus throne is born from this very nature. Those who are reborn within it return as if to their own home. All Buddhas and Bodhisattvas become our family. Because our nature is not separate, they naturally cherish and love us." My friend, Wang Xuzhong of Longshu, was a man of calm demeanor, pure simplicity, and vast erudition. He had written commentaries on the Six Classics and the works of various philosophers, amounting to several hundred thousand characters. One day, he set them all aside, saying: "These are all conditioned habits, not the ultimate truth. I will now return to the Western Pure Land." From then on, he became diligent, mindful only of the Buddha. At nearly sixty years of age, he wore simple clothes, ate plain food, and traveled a thousand miles on foot, wearing calluses on his feet, in order to teach others. Through wind, rain, cold, and heat, he never faltered or rested. In his daily practice, he performed a thousand prostrations and did not sleep until midnight. His face glowed with vitality. Those who saw him believed him to be a person of the Way. In the autumn of the year Xingchou (1161), he visited my father in Xuancheng and stayed for two months. For the first time, I saw his writings on the Pure Land. The methods of practice, along with the clear testimonies of their spiritual efficacy, were thoroughly detailed, from beginning to end. He intended to seek out those who believed in the Way and have the text carved into woodblocks for circulation. He asked me to write a preface for the book. Therefore, I have written this introductory inscription. Xuzhong’s given name was Rixiu.

十月旦。狀元歷陽張孝祥序。