---
title: "淨土全書 · No. 1176-G 重刊龍舒淨土文序"
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/cmdzw4dei02g5jp04y73y1p9h"
---

### No. 1176-G重刊龍舒淨土文序

> Preface to the Reissue of Longshu's Pure Land Writings

華嚴經云。信為道元功德母。長養一切諸善根。然世之所謂修淨土者。不可以不信也。淨土乃西方極樂世界。其中種種殊勝莊嚴。阿彌陀經載之詳矣。阿彌陀乃彼中之佛。未成佛以前。有四十八願。願願度人。眾生願生彼國者。一稱其名。隨念往生。末世之人。皆於命終氣絕之後。令他人稱念十聲。謂之十念。何益於事。却不知於平日諸惡莫作眾善奉行。念念不離西方淨土。念念願見彼佛彌陀。直至命終。不差不亂。蓮臺上品。決定化生。五濁惡世。更不再入。但闡提之人不信有之。被惡業昏翳。既不能自修。又障他人修。此入地獄如箭射。誠可憫也。譬如遐󳬛絕域之人。居處服食。極其荒凉。安知有中國富貴快樂。一旦或有語之者。咸以為妄。其中乃至一人聽而信之。念慕中國。大厭彼土。願身沒而生焉。今生中國之人。豈無若輩乎。此世界中。豈無遐󳬛絕域乎。既有南贍部洲。便有西方淨土。捨此生彼。亦理之常。烏得而不信哉。諸佛無妄語。佛語不誤人。先賢達士及禪門宗師亦多修淨土。惟龍舒王居士信之篤。修之勤。正念現前。臨終明白。淨土之歸無疑矣。自利利他。又作淨土文十三卷。引三教經書為證。方便利益。開導後人。可謂一念萬年。歲久板翳。不任披閱。吾侄呂元益。遜齋自號。康廬隱客。乃先兄道山左丞之子。夙植善本。來生我家。行己立身。靡不在道。饑寒病苦。周恤有恒。道釋諸經印施饒益。修行淨業。惟已自知發心。重為刊梓。欲壽其傳。願一切眾生。悉歸淨土。刊至第四卷第九第十板。鐵筆有礙。迸出舍利三顆。嵌罅深隱。光彩熣燦。眾驚異焉。此皆阿彌陀佛悲智示現。龍舒居士願力不泯。吾侄信心堅固所致。謂佛法無靈騐。西方無淨土可乎。

> The Flower Adornment Sutra says: "Faith is the source of the Way, the mother of virtues, nurturing all roots of goodness." Therefore, those who cultivate rebirth in the Pure Land must not lack faith. The Pure Land is the Western Realm of Ultimate Bliss, whose countless sublime adornments are detailed in the Amitabha Sutra. Amitabha is the Buddha of that land. Before becoming a Buddha, He made forty-eight vows, each vowing to liberate beings. If sentient beings wish to be reborn in His land, they need only recite His name, and they will be reborn according to their mindfulness at death. In these final ages, people often wait until they are dying, breath failing, and then ask others to recite ten times for them—calling this "the ten recitations." What good does this do? They fail to realize that true practice means: during their daily lives, to refrain from all evil and practice all good; to keep their thoughts never parting from the Western Pure Land; to constantly wish to see Amitabha Buddha. Then, as their life ends, with a mind undistracted and unconfused, they will surely be reborn on a superior lotus seat, transformed by the Buddha's power, never again to enter the five turbid evil realms. But those of no faith deny the Pure Land's existence, their minds darkened by heavy karma. They neither cultivate themselves nor let others cultivate. These people sink straight into hell, swift as an arrow. How pitiful they are! Imagine people living in a remote, desolate land, whose homes, food, and clothing are utterly wretched. How would they ever know of a prosperous, happy, and wealthy land? If someone told them, they would surely dismiss it as false. But if one among them listened and believed, longing for that great land, detesting his own, and wishing only to be born there after death—would not such a person be found among us in this prosperous world? Within this world itself, are there not remote and desolate regions? Since the Southern Continent exists, so does the Western Pure Land. Leaving this realm for that one is simply the natural order of things. How can one not believe? The Buddhas never deceive. Their words never mislead. Ancient sages, wise men, and even many Chan masters have cultivated rebirth in the Pure Land. None were more devoted or diligent than Layman Wang Longshu. His faith was deep, his practice vigorous, his right mindfulness ever present. At death, he faced it with clarity, and his rebirth in the Pure Land was beyond doubt. For his own and others' benefit, he composed thirteen volumes of writings on the Pure Land, citing teachings from the three religions and various scriptures as evidence. Skillfully and beneficially, he opened the way for later generations. Truly, his single-minded faith spanned ten thousand years. But as years passed, the printing blocks became worn, cracked, and unreadable. My nephew, Lü Yuanyi—who styles himself “Reverent Studio” and “Recluse of Kanglu”—is the son of my late elder brother, the Left Minister of the Dao. Bearing deep roots of goodness cultivated over many past lives, he came to be born into my family. In his conduct, he never strayed from the Way. He constantly aided the hungry, the cold, the sick, and the suffering. He printed and distributed the scriptures of both Buddhism and Daoism to benefit all. In his cultivation of the pure karma leading to rebirth, he kept his resolve secret, known only to himself. Now he undertakes to re-carve these woodblocks, wishing to spread this teaching far and wide, so that all sentient beings may return to the Pure Land. As they carved the blocks—up to the fourth volume, the ninth and tenth plates—the engraving tool struck something hard. From within the wood burst forth three shimmering relics, embedded in the deep grain, radiating dazzling light. All who saw this were astonished. This was surely a compassionate, wise manifestation by Amitabha Buddha, a sign that Layman Wang’s vows were still at work, and a testament to my nephew’s unshakable faith. How could anyone still say that the Buddha’s Dharma has no power or response? Or that there is no Pure Land in the West?

延祐三年。歲次丙辰中秋。同修淨土信士。奉訓大夫前江淮等處財賦都總府副總管古壽呂師說。書於潯陽寓舍之信堂。