---
title: "禮念彌陀道場懺法 · 孝祥狀元　序引法門"
description: "禮念彌陀道場懺法由元代僧人王子成集輯，是淨土宗重要懺儀典籍。該懺法形成於中國淨土信仰盛行時期，內容以禮讚阿彌陀佛為核心，包含懺悔、發願、念佛等儀軌，引導信眾專注念佛、求生西方極樂世界。其儀式結構嚴謹，融合經咒與禮拜，體現淨土修行注重虔誠與儀軌的特點。在佛教中具有重要實踐價值，是研究元代淨土懺法及修行方式的重要文獻，至今仍被部分漢傳佛教道場採用。"
url: "https://rushiwowen.co/en/r/cmex714t806qll404bfovikuo"
---

### 孝祥狀元　序引法門

> Preface to the Dharma Gate by Scholar Xiaoxiang

狀元張待制，作《龍舒淨土文．序》云：阿彌陀佛如來，以大願力，攝受群品，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，現諸無量如幼三昧，莊嚴其國，備極華好。後以辯智而為演說，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。當念是時，不起於坐，阿彌陀佛極樂國土皆悉現前。如是修習，乃至純熟，幻身壞時，此性不壞，金蓮華臺由性種生，徃生其中，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，博通群書，訓傳六經諸子數十萬言，一旦指之曰：「是皆業習，非究竟法，吾其惟西方之歸。」自是精進，唯佛是念。年且六十，布衣蔬茹，重趼千里，以是教人，風雨寒暑，弗遑暇恤。間居曰課千拜，夜分乃寢，面目奕奕有光。望之者言其《淨土文》，凡修習法門與感驗章著，具有顛末，將求信道者，鋟木傳焉。委余序其書，故為之題其端云。虗中，名日休。十月旦歷陽張孝祥序。

> Scholar Zhang, an official of the Grand Secretariat, wrote in his preface to the \*Longshu Pure Land Text\*: "The Tathagata Amitabha, through his vast vows, embraces all beings. The practice of recitation is extremely simple, yet the attainment of its fruits is extremely swift." Some doubt this, so I once explained: "Amitabha Buddha is your own nature; the Land of Ultimate Bliss is your own mind. Sentient beings turn away from enlightenment and unite with defilement, sinking into the six realms of existence. They set up a distinction between 'self' and 'Buddha,' creating a gap as vast as heaven and earth. For this reason, the Buddha, with compassion and skillful means, opens, reveals, and guides beings to realize this truth. He manifests countless samadhis, adorns his land with the utmost beauty, and then expounds it with wisdom, causing all beings to rejoice and delight. If in daily life you can generate a single thought of mindfulness toward that Tathagata, aspiring to be born in his land, then that very thought—pure, stable, and steadfast—possesses the same nature as the Buddha. At the very moment of this thought, without rising from your seat, Amitabha Buddha and his Land of Ultimate Bliss appear before you. Cultivate in this way until you become perfectly skilled. When this illusory body disintegrates, this nature does not decay. A golden lotus throne is produced from the seed of this nature. You will be reborn there, as if returning to your own home. All Buddhas and Bodhisattvas become your family; because our natures are no different, we naturally feel mutual affection." My friend Wang Xuzhong of Longshu was serene, quiet, simplicity itself, and broadly versed in the classics. He wrote commentaries on the Six Classics and the Hundred Schools, amounting to hundreds of thousands of words. One day, he set all this aside, saying, "This is all karmic habit, not the ultimate truth. I will seek only rebirth in the Western Pure Land." From then on, he was diligent, focusing only on mindfulness of the Buddha. Though nearly sixty, he wore simple clothes, ate plain vegetables, and traveled a thousand li until his feet were calloused, teaching others these practices through wind, rain, cold, and heat, without a moment of rest or concern. In his spare time, he would perform a thousand prostrations daily, going to bed only at midnight. His face radiated a vibrant light. Those who saw him spoke of his \*Pure Land Text\*, which describes the practices and signs of efficacy from beginning to end. He sought to have believers carve it into blocks for printing and circulation. Entrusting me with writing a preface for the book, I therefore wrote this introduction. Xuzhong’s given name was Rixiu. Written on the first day of the tenth month by Zhang Xiaoxiang of Liyang.