Guru Wang Xianglu | 2024-03-30 | Download | AI assisted translation
| 沪市贵州路寿圣精舍之弥陀法会，由谛明老和尚所成立。每月逢期念佛，并请王心湛老居士开演各种经论，法施功德不可思议。去冬八月，谛明老和尚圆寂，法会由达圆师继续维持。今为成立二周年纪念发行纪念刊，嘱略说念佛因缘，谨贡所知，用为随喜。 | The Amitābha Dharma Assembly at Shousheng Vihara on Guizhou Road in Shanghai was established by the elder monk Diming. On the appointed days of each month, Buddha-recitation is held, and the elder layman Wang Xinzhan is invited to expound various sūtras and treatises. The merit and virtue of this gift of Dharma are inconceivable. In the eighth month of last winter, the elder monk Diming passed away; the Dharma assembly has since been maintained by Master Dayuan. Now, to commemorate its second anniversary, a commemorative publication is being issued, and I have been asked to give a brief account of the causes and conditions of Buddha-recitation. I respectfully offer what little I know in rejoicing. |
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| 念佛当以归宗为究竟。明知究竟亦不可得，以诸法空相故，无自性故，但为初基人暂立一目标，使其有所宗，故以归宗为究竟。而归宗非一时之功，于未能归宗前先取于法，应法大势至菩萨之念佛为无上简捷之正法。 | In Buddha-recitation, taking return to the source as the ultimate aim is essential. Although it is clear that the ultimate cannot be attained, for all dharmas bear the mark of emptiness and have no self-nature, a provisional goal is established for beginners so that they may have something to take as their guiding principle. Thus, return to the source is made the ultimate aim. Yet return to the source is not the work of a single moment. Before one can return to the source, one should first take up a method—namely, the unsurpassed, simple, and direct true Dharma of Buddha-recitation taught by Mahāsthāmaprāpta Bodhisattva. |
| 菩萨念佛系本于超日月光佛之所教授，由念佛直证三昧，将六根摄于一念，念念相继而得三昧，此为正宗。又《佛说观无量寿经》释迦世尊告阿难云：“是心作佛，是心是佛。诸佛正遍知海，从心想生，是故应当一心系念”云。 | This bodhisattva’s Buddha-recitation is based on the instruction of the Buddha Surpassing the Light of Sun and Moon. Through Buddha-recitation, one directly realizes samādhi: gathering the six sense faculties into a single thought, with thought after thought continuing without interruption, one attains samādhi. This is the essential tradition. Moreover, in the Contemplation Sūtra of Amitāyus Buddha, Śākyamuni Buddha tells Ānanda: “This mind makes Buddhas; this mind is Buddha. The ocean of the perfect and universal knowledge of all Buddhas arises from the mind’s conception. Therefore, one should single-mindedly bind one’s mindfulness to it.” |
| 此念佛必重观想以归宗为究竟者也。又《悲华经》宝藏如来说无量寿佛未成佛前之因缘，谓彼佛以发大愿力故，取清净土，离于五浊，此以愿力以归宗为究竟者也。 | Thus, this Buddha-recitation necessarily places great emphasis on visualization, taking return to the source as its ultimate aim. Further, in the Sutra of the Compassionate Lotus, the Tathāgata Ratnagarbha explains the causes and conditions of Amitāyus Buddha before he attained Buddhahood: through the power of his great vows, that Buddha chose a pure land free from the five turbidities. This takes the power of vows and return to the source as its ultimate aim. |
| 总不外乎以心为主，故念佛法都摄六根，将散乱心先摄于一，一归于空，并空亦不着，斯名为净。由此入于大光明藏，平等本际，圆遍十方，其势力所至无有边际，故名得大势。 | All of this takes mind as primary. Therefore, the method of Buddha-recitation gathers in the six sense faculties, first collecting the scattered mind into one. The one returns to emptiness, and one does not cling even to emptiness; this is called purity. From this one enters the great light treasury, the fundamental ground of equality, which perfectly pervades the ten directions. Its power reaches without boundary; hence it is called attaining great strength. |
| 斯言也非尼摩太子之所臆造，当其发愿时，即得十方恒河沙佛各予授记，诸佛世界同时六种震动，雨须曼那华同为证盟，此是无上胜缘，故世尊说《阿弥陀经》，再三咐嘱应当发愿。从知一切入佛法门，无不以心念为主。盖成佛者，籍于心也，非仅依于口也。 | These words were not an invention of Prince Nimo. When he made his vows, he immediately received predictions of Buddhahood from Buddhas as numerous as the sands of the Ganges in the ten directions. The Buddha lands all underwent the six kinds of trembling at once, and mandārava flowers rained down as a common testimony to the pledge. This was an unsurpassed and excellent affinity. Therefore, when the World-Honored One taught the Amitābha Sūtra, he repeatedly enjoined us that we should make vows. From this we know that every gateway for entering the Buddha Dharma takes mental mindfulness as primary. For Buddhahood depends on the mind; it does not depend merely on the mouth. |
| 修净业者执持名号，亦依据三密故。结弥陀心印为身密，口持名号为口密，心作观想为意密。 | Those who cultivate pure karma and uphold the name also rely on the three mysteries: forming Amitābha’s mind-seal is the mystery of body; orally upholding the name is the mystery of speech; and creating visualization in the mind is the mystery of mind. |
| 良以南无阿弥陀佛实是一句咒，即是小往生咒第一句“南无阿弥多菩耶”七字，而此七字实系讹音，正音为“南无阿弥陀菩达耶”八字，读快即又成六字，译为“南无阿弥陀佛”。 | Indeed, “Namo Amitābha Buddha” is actually a mantra. It is the first phrase of the Short Rebirth Mantra, the seven characters “Namo Amituo Poye.” Yet these seven characters are in fact a corrupted pronunciation; the correct pronunciation is the eight characters “Namo Amituo Puda Ye.” When recited quickly, they again become six characters, translated as “Namo Amitābha Buddha.” |
| 昔为方便初学起见，求其音调一致，乃加以法器而音放长，久之遂忘其为密法而偏重于净土，此净宗之始也。 | Formerly, for the convenience of beginners and to achieve uniformity of pitch, Dharma instruments were added and the tones were prolonged. Over time, people forgot that it was an esoteric practice and came to emphasize Pure Land practice alone. This was the beginning of the Pure Land school. |
| 然音虽有异，能持至一心不乱，一样证入三摩地，自得十方诸佛之所护念，又与禅宗何别！愚者强分为三，割裂经义，何异谤法。 | Yet though the sounds differ, if one upholds them until attaining one-pointedness of mind without distraction, one likewise realizes samādhi and naturally receives the mindfulness and protection of the Buddhas of the ten directions. How is this any different from the Chan school? Foolish people forcibly divide them into three, severing the meaning of the sūtras; how is this different from slandering the Dharma? |
| 谨以初祖达摩大师《破相论》语以为证明：《论》曰：“夫念佛者，当须正念，了义为正，不了义为邪。正念必得往生，邪念云何达彼？佛者觉也，所谓觉察身心，勿令起恶；念者忆也，所谓忆持戒行不忘，精进勤了。 | I respectfully cite words from the Treatise on Breaking through Appearances by First Patriarch Bodhidharma as proof. The treatise says: “Those who are mindful of the Buddha must have correct mindfulness. Ultimate meaning is correct; non-ultimate meaning is deviant. Correct mindfulness surely brings rebirth; how could deviant mindfulness reach that land? Buddha means awakening: that is, awakeningly observing body and mind, and not allowing evil to arise. Mindfulness means remembrance: that is, remembering and upholding the practices of the precepts without forgetting, diligently striving to understand them.” |
| 如是义名为念。故知念在于心，不在于言。因筌求鱼，得鱼忘筌；因言求意，得意忘言。既称念佛之名，须知念佛之道。若心无实，口诵空名，三毒内臻，人我填臆，将无明心不见佛，徒尔费功。 | “Such is the meaning called mindfulness. Therefore, know that mindfulness lies in the mind, not in words. One seeks fish by means of a trap; once the fish is caught, one forgets the trap. One seeks meaning through words; once the meaning is gained, one forgets the words. Since one speaks of being mindful of the Buddha’s name, one must know the way of mindfulness of Buddha. If the mind lacks sincerity while the mouth recites an empty name, if the three poisons arise within and attachment to self and others fills the breast, then, with an ignorant mind, one does not see the Buddha and merely wastes one’s effort.” |
| 且如诵之与念，义理悬殊，在口曰诵，在心曰念。故知念从心起，名为觉行之门；诵在口中，即是音声之相。执相求理，终无是处。故知过去诸圣所修，皆非外说，唯只推心。即心是众善之源，即心为万德之王。 | “Moreover, reciting and mindfulness differ vastly in principle: what is in the mouth is called recitation; what is in the mind is called mindfulness. Therefore, know that mindfulness arises from the mind and is called the gateway of awakened practice; recitation is in the mouth and is merely the mark of sound. To cling to marks and seek principle can never succeed. Therefore, know that the cultivation of all past sages was not external discourse; they simply examined the mind. The mind itself is the source of all goodness; the mind itself is the king of all virtues.” |
| 涅槃常乐，由息心生。三界轮回，亦从心起。心是一世之门户，心是解脱之关津。 | The constant bliss of nirvāṇa arises through resting the mind. The cycle of birth and death in the three realms likewise arises from the mind. Mind is the gateway of a lifetime; mind is the crucial passage to liberation. |
| 知门户者岂虑难成？知关津者何忧不达？窃见今时浅识，唯知事相为功，广费财宝，多伤水陆，妄营像塔，虚促人夫，积木叠泥，图青画绿，倾心尽力，损己迷它；未解惭愧，何曾觉悟。见有为则勤勤爱著，说无相则兀兀如迷。 | How could one who knows the gateway worry that accomplishment is difficult? How could one who knows the crucial passage fear not reaching the destination? I have privately observed that those of shallow understanding today know only to regard outward forms as merit. They squander wealth, greatly harm creatures of water and land, vainly erect images and stupas, and needlessly press people into labor. They pile timber and heap mud, paint in blue and green, exhaust their hearts and strength, harm themselves, and delude others. They do not understand shame or remorse; how could they ever awaken? When they see conditioned things, they diligently cling to them; when nonappearance is spoken of, they sit blankly as though bewildered. |
| 且贪现世之小慈，岂觉当来之大苦。此之修学，徒自疲劳，背正归邪，诳言获福。但能摄心内照，觉观外明；绝三毒永使销亡，闭六贼不令侵扰；自然恒沙功德，种种庄严，无数法门，一一成就。超凡证圣，目击非遥。 | They greedily seek the small compassion of this present life and do not perceive the great suffering to come. Such cultivation and study merely exhausts them; they turn away from what is right and return to what is deviant, falsely claiming to gain blessings. But if one can gather the mind and inwardly illuminate it, awakeningly contemplate and outwardly clarify; eradicate the three poisons so that they are forever extinguished; and close off the six thieves so that they cannot intrude—then naturally, merit and virtue as numerous as the sands of the Ganges, every kind of adornment, and innumerable Dharma gates will each be accomplished. To transcend the ordinary and realize sagehood will be visibly not far away. |
| 悟在须臾，何烦皓首？真门幽秘，宁可具陈？”又云：“佛性不从心外得，心生便是罪生时，我本求心不求佛，了知三界空无物，若欲求佛但求心，只这心心心是佛”云。祖师分明道：在口曰诵，在心曰念。 | “Awakening occurs in an instant; why wait until one’s hair is white? The true gate is deep and secret—how could it all be fully set forth?” He also says: “Buddha-nature is not attained outside the mind. When mind arises, that is the time when sin arises. I originally sought the mind, not the Buddha. Clearly knowing that the three realms are empty and without a single thing, if you wish to seek the Buddha, seek only the mind. This very mind, mind, mind is Buddha.” The Patriarch states plainly: what is in the mouth is called recitation; what is in the mind is called mindfulness. |
| 念从心起，为觉行之门。过去诸圣所修，唯只推心。故持名时必得念佛，心中忆念于佛，如子忆母。世人将唸佛与念佛混，以声高数多为胜，欲做到一心不乱已属难能，更何况分宗立派？误以各宗所证之果各不相同，仿佛修密宗所证得的菩提，与禅宗所证的不同，而他宗所修的绝不是净土。自误误人，不知伊于何底？ | Mindfulness arises from the mind and is the gateway of awakened practice. The cultivation of all past sages simply examined the mind. Therefore, when upholding the name, one must indeed be mindful of the Buddha, remembering the Buddha in one’s heart as a child remembers its mother. People of the world confuse vocal Buddha-recitation with mindfulness of Buddha, taking a loud voice and large numbers of recitations as superior. To achieve one-pointedness of mind without distraction is already difficult enough; how much less should one divide into schools and establish factions? They mistakenly suppose that the fruition realized by each school differs, as though the bodhi realized through Esoteric Buddhism differs from that realized through the Chan school, and as though what other schools cultivate is absolutely not Pure Land. Thus they mislead themselves and others; who knows where they will end up? |
| 修净业的人又有一句口头禅，曰：“带业往生”。误解之则受害不浅矣。业有善业恶业净业秽业与无记业之分，以严格论，有业即非净。如何名曰净业？此净业者比世业为净，乃相对之净耳。 | Those who cultivate pure karma also have a piece of mere verbal Chan: “rebirth while carrying karma.” If this is misunderstood, the harm is far from slight. Karma is divided into wholesome karma, unwholesome karma, pure karma, defiled karma, and indeterminate karma. Strictly speaking, wherever there is karma, there is no purity. How, then, can it be called pure karma? This pure karma is pure only in comparison with worldly karma; it is merely relative purity. |
| 于净秽二见，常生憎爱，有憎爱心，养无明故，相秽求净，如何成就？试参《圆觉经》世尊告清净慧菩萨所言，谓“世人耽著五欲，此名凡夫，得遇善知识，教令开悟，已得法界净”矣。 | From the two views of purity and defilement, aversion and attachment constantly arise. Where there is a mind of aversion and attachment, ignorance is nurtured. If one seeks purity through the mark of defilement, how can one accomplish anything? Consider the words spoken by the World-Honored One to Bodhisattva Pure Wisdom in the Sūtra of Perfect Enlightenment: “Worldly people are attached to the five desires; this is called ordinary beings. If they encounter a good spiritual friend who teaches and causes them to awaken, they have already attained purity of the dharma realm.” |
| 不知转又执取净解“而生净碍，故于圆觉而不自在”。而未登地的菩萨又有见解为碍，虽断见解，还住于见觉，因此见觉为碍而不自在云云。所谓得法界净者，净业也。断见解者，住于见觉者，皆净业也。 | Yet they do not realize that they then cling to an understanding of purity, thereby producing the hindrance of purity; thus they are not free within perfect enlightenment. Bodhisattvas who have not yet reached the bhūmis also have views as hindrances. Even after severing views, they still abide in awareness of views; therefore, awareness of views is a hindrance, and they are not at ease, and so forth. What is called attaining purity of the dharma realm is pure karma. Severing views and abiding in awareness of views are both pure karma. |
| 称为业者，尚未究竟故，不得名为随顺觉性。但修至此已属不易不易，然此时与西方之缘已熟，此生业报将尽，微细法见虽未除净，亦可带之往生。往生已，只要从五根五力修起，修去此微细法见之余业耳。 | It is called karma because it is not yet ultimate; therefore, it cannot be called accordance with awakened nature. Yet to cultivate to this point is already no easy matter. At this time, however, one’s affinity with the Western Pure Land has ripened; the karmic retribution of this life is about to end, and although the subtle view of dharmas has not yet been completely removed, one may still carry it into rebirth. Once reborn, one need only begin with the five faculties and five powers and cultivate away the remaining karma of this subtle view of dharmas. |
| 此为见业而非恶业，世人误解此净业为秽恶之孽，然则犯法破戒之人皆可往生乎？至于临终念佛以十念往生者，此有三种：一、夙世或今世西方缘已成熟，已做到一心不乱，口持圣号不及十声，即往生也。 | This is karmic activity of views, not evil karma. People mistakenly take this pure karma to be the sinful karma of defilement and evil. If so, could all those who break the law and violate the precepts attain rebirth? As for those who, at the time of death, attain rebirth through ten recitations, there are three kinds. First, their affinity with the Western Pure Land, whether from past lives or the present life, has already matured; they have attained one-pointedness of mind without distraction, and before they have even recited the sacred name ten times, they attain rebirth. |
| 二、有诸菩萨以愿力故，特示恶行以逆度众生者，于临终时表示往生之易，用以鼓励世人一心向往，而有此行。极言一念之转顿可超八十亿劫生死重罪，此菩萨方便慈悲也。 | Second, some bodhisattvas, through the power of their vows, specially manifest evil conduct in order to liberate sentient beings through adverse means. At the time of death, they demonstrate the ease of rebirth in order to encourage worldly people to aspire single-mindedly toward it; hence they undertake such conduct. They speak in the strongest terms of how a single turning of thought can suddenly transcend the grave sins of birth and death accumulated over eighty billion kalpas. This is the skillful means and compassion of bodhisattvas. |
| 三、又有恶行众生，魄力坚强，情性爽直，虽有恶行而转念极快，至临终时，悟到一切皆空，便一齐放下而得往生。然亦必先有其因缘也，经上明说不可以少善根福德因缘。 | Third, there are sentient beings of evil conduct who possess strong resolve and straightforward dispositions. Although they engage in evil conduct, they turn their thoughts extremely quickly. At the time of death, realizing that all is empty, they let everything go at once and attain rebirth. Yet they too must first possess the requisite causes and conditions. The sūtras clearly state that this cannot occur with scant wholesome roots, merit and virtue, and causal conditions. |
| 若志性疲软之恶众生，平日与世事尚无担当，临终岂能有力。虽一时心愿，如以箭射空，力尽还堕，断断不能往生也。故用功在平时，平时有力，临终方有把持。若为世情爱欲所牵，单靠十念或赖人助念，无有是处。况十念云者，口持名至十度也，即一念也，一心专忆也。初学人当为细释，勿使误解可也。 | If sentient beings of evil conduct are weak in aspiration and character, unable even in ordinary life to shoulder worldly affairs, how could they have strength at the time of death? Even if they form an aspiration for a moment, it is like shooting an arrow into empty space: once its force is spent, it falls back down. They can absolutely not attain rebirth. Therefore, effort must be made in ordinary times. Only if one has strength in ordinary times can one maintain control at the time of death. If one is drawn along by worldly emotions and sensual desire, relying solely on ten recitations or on others’ assisted recitation can never succeed. Moreover, “ten recitations” means orally upholding the name ten times; it is one thought, a single-minded and focused recollection. This should be explained carefully to beginners, lest they misunderstand. |
| 总之，宗宗皆归于净。一切不可得之谓净，必至能所双亡，并西方之见亦不立，是谓净。果能心无所住，此境即已入佛。凡净宗之念佛，禅宗之参话头，密宗之持咒加行，都是入净的幻法，尚不名净，但曰净业而已。 | In sum, every school returns to purity. What is meant by purity is that all things are unobtainable. One must reach the point where subject and object both perish, and even the view of the Western Pure Land is not established; this is called purity. If the mind truly abides nowhere, then in this very state one has already entered Buddhahood. The Buddha-recitation of the Pure Land school, the investigation of huatou in the Chan school, and the mantra recitation and preliminary practices of Esoteric Buddhism are all illusory methods for entering purity. They are not yet called purity, but only pure karma. |
| 若言于净，净有何相？直无你开口处！奉劝世之修净宗者当以净为宗，毋执取东西方与净密而分胜劣。即修禅宗者，亦不必打讥讽（《觉有情》原文此处为“讥讽”——校对者注）引公案而分胜负。 | If one speaks of purity, what marks does purity have? There is simply no place for you to open your mouth! I urge those in the world who cultivate the Pure Land school to take purity as their principle. Do not cling to distinctions between East and West, or between Pure Land and Esoteric Buddhism, and thereby rank them as superior or inferior. Those who cultivate the Chan school likewise need not make sarcastic remarks or cite koans in order to decide victory and defeat. (The original text in Awakening Sentient Beings reads “sarcastic remarks” here—proofreader’s note.) |
| 同处于生死海中，未必彼善于此。应先速自了，老实念佛，至一念净，念念净。一日如是，七日亦如是，即往生矣。生前不往生，死后如何往生？法会者，同以此法相会，即君子以文会友之意。千会万会，同此一会。弥陀性海，岂有二哉。我人为报佛恩，当努力自修，并合力维持此法会以广法施可也。谨祝弥陀法会精进无量！ | We all dwell in the ocean of birth and death; the other may not be better than this. One should first quickly resolve one’s own matter, honestly recite the Buddha’s name, and reach purity in one thought, purity in thought after thought. If it is so for one day, and so for seven days, one attains rebirth. If one does not attain rebirth while alive, how can one attain rebirth after death? A Dharma assembly is an assembly in this Dharma, just as exemplary people gather friends through literature. A thousand assemblies and ten thousand assemblies are all this one assembly. How could the ocean of Amitābha’s nature have two? To repay the Buddha’s kindness, we should diligently cultivate ourselves and join forces in maintaining this Dharma assembly, so as to extend the gift of Dharma. I respectfully wish the Amitābha Dharma Assembly immeasurable diligence! |
| （本文载《觉有情》半月刊第七卷第十九、二十期合刊1946年6月出版） | (This article was published in the combined nineteenth and twentieth issues of volume 7 of the semimonthly journal Awakening Sentient Beings, June 1946.) |
