| 2018-06-07 | Download | AI assisted translation
| 一九八○年春应诸同参之请在沪上讲《楞严经》次，大家嘱我将佛法的中心问题关于明心见性的修证问题简单扼要地写出来，供大家参研讨论，以免听过忘却。同时笔者因眼见广大佛子对明心见性有很大的误解，心怀忧虑。 | In the spring of 1980, while giving lectures on the Śūraṅgama Sūtra in Shanghai at the request of fellow practitioners, everyone urged me to write a concise account of the central question of the Buddhadharma—the practice and realization of realizing the mind and seeing one’s true nature—for study and discussion, lest they forget what they had heard. At the same time, seeing that many Buddhist disciples greatly misunderstand realizing the mind and seeing one’s true nature, I felt deeply concerned. |
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| 时下一般修行人普遍认为明心见性是高不可攀的佛、菩萨的圣边事，只有再来菩萨才能证得，非一般凡夫所能企及。所以他们问也不敢问，谈也不敢谈，修法只在外围转，不能切入中心。 | Nowadays, practitioners generally regard realizing the mind and seeing one’s true nature as a lofty matter belonging to Buddhas and bodhisattvas, attainable only by bodhisattvas who have returned to this world, and beyond the reach of ordinary beings. Thus, they do not even dare to ask about it or discuss it. Their practice merely circles around the periphery and cannot penetrate to the center. |
| 虽经多年苦修，因不明心要，不识本真，习气妄执依旧，不得解脱，冤冤枉枉地堕在生死岸头流浪，辜负了己灵。从而使禅风不振，宗门衰微，更间接地促使整个圣教江河日下，降至于今日的奄奄一息。言之，宁不令人痛心！ | Although they may practice arduously for many years, because they do not understand the essential point of mind or recognize the original truth, their habitual tendencies and deluded attachments remain as before, and they cannot attain liberation. Wrongly and vainly, they wander along the shore of birth and death, betraying their own inherent spirit. As a result, the Chan spirit has failed to flourish, the Chan school has declined, and this has indirectly hastened the decline of the entire sacred teaching, until today it is at its last gasp. How can this not be heartbreaking? |
| 我等众生本具灵明觉性，妙明真心，与佛并无差别。释迦文佛于腊月初八夜睹明星悟道时，曾明确地告诉我们：无一众生而不具有如来智慧，但以妄想、颠倒、执著，而不证得。（《华严经·如来示现品第三十七》）。 | We sentient beings inherently possess an intelligent and awakening nature, the wondrously luminous true mind, no different from that of the Buddha. When Śākyamuni Buddha awakened to the Way upon seeing the morning star on the eighth night of the twelfth lunar month, he clearly told us: “There is not a single sentient being who does not possess the wisdom of the Tathāgata; yet because of deluded thoughts, inverted views, and attachment, they do not realize it.” (Avataṃsaka Sūtra, Chapter 37, “The Manifestation of the Tathāgata.”) |
| 可见凡夫与佛没有根本上的差异，只因迷于声、色，忘失本来面目，造业受报，才沉沦于生死苦海的。苟能警悟，一切声、色、货、利，皆如空花水月，不可求、不可得，从而彻底放舍、无住，则当下即可返朴归真，归家稳坐，毫无难处。谚云：放下屠刀，立地成佛！只要我们肯放，成佛也是本分事，因我们本具这种资粮。 | Thus, ordinary beings and Buddhas are not fundamentally different. It is only because we become deluded by sounds and forms, forget our Original Face, create karma and undergo karmic retribution, that we sink into the bitter ocean of birth and death. If we can awaken and recognize that all sounds, forms, wealth, and gain are like flowers in empty space and the moon reflected in water—neither to be sought nor obtained—then, by thoroughly relinquishing them and abiding nowhere, we may immediately return to simplicity and truth, return home, and sit securely. There is no difficulty in this. As the saying goes: “Lay down the butcher's knife and become a Buddha on the spot.” So long as we are willing to let go, becoming a Buddha is also our rightful task, for we inherently possess these provisions. |
| 修行人不明真相，自设障碍，误以为明心见性甚难，高不可攀而不敢问津。这都是自卑感作怪，以为自己是凡夫，与佛相差悬殊，见性一事，无法证得，不可妄求，而自远于佛道，趋于凡流。宁不可惜！ | Because practitioners do not understand the truth, they set up obstacles for themselves. Mistakenly believing that realizing the mind and seeing one’s true nature is extremely difficult and beyond their reach, they do not dare to seek it. This is all the work of an inferiority complex: they believe that, as ordinary beings, they are vastly different from Buddhas; that seeing one’s true nature cannot be realized and must not be sought presumptuously. Thus they distance themselves from the Buddha Way and drift toward the common stream. Is this not regrettable? |
| 另一方面，有些狂人读了两本禅录与几本经论，在文字义理上有了些理解，下得几句转语，写得几首偈颂，就以为开悟了。但因未做实际锻炼功夫，偷心未死，妄习依旧，遇境粘著，狂妄傲慢，使人望而生畏，不敢接近。这又从反面增加了人们对明心见性的误解，以为真正明心见性不是一般人所能做到的。 | On the other hand, some reckless people read a couple of Chan records and several sūtras and treatises, acquire some intellectual understanding of words and principles, make a few clever turning phrases, or write a few gāthās, and then consider themselves awakened. Yet because they have undertaken no actual training, their thieving mind has not died, and their deluded habits remain as before. When they encounter circumstances, they become attached; arrogant and conceited, they make others afraid even to approach them. This, in turn, further deepens people’s misunderstanding of realizing the mind and seeing one’s true nature, leading them to believe that it is not something ordinary people can truly accomplish. |
| 复次，迩来宗门人才寥落，禅者只抱定一则念佛是谁死煞话头在参究。既无明师随宜指示，也无明眼道侣相机点拨，而且参时发不起疑情，只在念念佛是谁！以致数十年不得消息。这就更增加了人们对明心见性是难上难的误解了。 | Moreover, in recent times there have been few capable people in the Chan school. Chan practitioners merely cling to the rigid huatou, “Who is reciting the Buddha’s name?” and investigate it. They have neither enlightened teachers to guide them appropriately nor clear-eyed Dharma companions to give timely instruction. Moreover, when investigating it, they cannot arouse a sense of doubt; they merely keep repeating, “Who is reciting the Buddha’s name?” As a result, even after decades they gain no news. This further increases the mistaken belief that realizing the mind and seeing one’s true nature is difficult beyond difficulty. |
| 还有一批执著神通的人，修持倒也认真，但当他们功夫得力、恰到好处时，忽然根尘脱落，前后际断，因不见神通现前，又无人指点，不识这是什么，错过了明心见性的良机。自己不识而错过倒也罢了，还要以此来否定他人，反说明心见性甚难，岂不可笑可悲？！ | There is also a group attached to spiritual powers. Their practice may indeed be earnest, but when their effort becomes effective and reaches precisely the right point, suddenly their sense faculties and their objects fall away, and the divisions of past and future are cut off. Because they do not see spiritual powers appear, and no one instructs them, they do not recognize what this is and miss the excellent opportunity to realize the mind and see their true nature. It would be bad enough if they alone failed to recognize it and let the opportunity pass, but they even use this to deny others, claiming instead that realizing the mind and seeing one’s true nature is exceedingly difficult. Is this not both laughable and tragic? |
| 笔者有感于此，为了使大家搞清佛法之的旨和修行的诀窍，勿再卑视自己，只要精诚地如法修持，定可达到一生证成明心见性的目的。同时也拟敦促宗门硕德改变宗风，勿再抱定一则死话头令学人参究，而须相机随宜地灵活提示，俾学人能在句下荐得，言端省悟，以广造人才，重振宗风，藉以绍隆圣教。 | Moved by these circumstances, I have written this brief and humble essay in order to help everyone understand clearly the essential purport of the Buddhadharma and the key to practice. May they no longer belittle themselves: so long as they practice sincerely and in accordance with the Dharma, they will surely be able to realize the mind and see their true nature within one lifetime. At the same time, I wish to urge eminent elders of the Chan school to transform its style. They should no longer have students investigate a single rigid huatou, but should instead give flexible and timely pointers suited to circumstances, so that students may gain realization beneath a phrase and awaken at the point of a word. In this way, more capable people may be cultivated, the Chan spirit may be revived, and the sacred teaching may be continued and enlarged. |
| 复次，又感于众多参禅与念佛同仁，于参禅苦无入处和念佛不得力时，不知向密宗靠拢，假佛、菩萨慈悲佑护之力，扫清迷障，冲破难关，以资升进而达预期效果。 | Moreover, I am moved by the fact that many fellow practitioners of Chan meditation and Buddha-recitation, when they find no entry point in Chan practice or gain no strength from Buddha-recitation, do not know to turn toward Esoteric Buddhism and draw upon the compassionate protective power of Buddhas and bodhisattvas to clear away delusive obstacles, break through difficulties, and thereby advance and achieve the intended result. |
| 即或智者有知于此，又因惮于有相密宗观想、仪轨之烦琐，加行、供养之迂缓而不思修习。 | Even when discerning people understand this, they are deterred by the complexity of the visualizations and ritual procedures of form-based esoteric practice, and by the lengthy preliminaries and offerings, and therefore do not consider practicing it. |
| 却不知密宗法门深广，在九乘次第之上上乘内，有无相密心中心法，修法简捷，收效神速，与禅最为切近，无上述有相密种种设施之烦，经灌顶后，即可直下修习。 | They do not realize that the Dharma gates of Esoteric Buddhism are profound and vast. Within the highest of the Nine Vehicles of Esoteric Buddhism is the formless esoteric Heart-of-Heart Dharma. Its practice is simple and direct, its results are swift, and it is most closely related to Chan. It does not involve the many arrangements of form-based esoteric practice described above. After receiving empowerment, one may begin practicing it directly. |
| 如果根性相当，以得佛力的优厚加持，又能如法专精修行，便可迅速得定开慧，明悟心要。盖此法之妙，全赖密咒与手印。 | If one has suitable faculties, receives the Buddha’s powerful blessings, and can practice single-mindedly in accordance with the Dharma, one may swiftly attain samādhi, awaken wisdom, and clearly realize the essential point of mind. The wonder of this Dharma depends entirely on mantras and mudrās. |
| 密咒为佛于定中自心所化之符号，有如世间打电报之密码；手印宛如电视机之天线，可藉以贯通佛、菩萨与学人之心灵，以心印心，打成一片。故加持力强，易于成就。有如此大利益，而学人鲜知，实不容缄默。以是不揣谫陋，略抒管见述此陋文，以抛砖引玉，尚希海内贤达不吝赐教，各抒高见，以匡不逮，亦幸甚矣。 | A mantra is a symbol transformed by the Buddha’s own mind while in samādhi, much like the code used in sending telegrams in the world. A mudrā is like the antenna of a television set: through it, the minds of Buddhas, bodhisattvas, and practitioners may be connected, mind sealing mind, to form an unbroken whole. Therefore, its power of blessing is strong, and accomplishment is readily attained. Such great benefit is little known among practitioners, and I truly cannot remain silent. Therefore, without presuming upon my shallow knowledge, I have briefly set forth my humble views in this poor essay, hoping to cast a brick in order to attract jade. I sincerely hope that worthy and accomplished people throughout the country will not begrudge their instruction, but will each offer their valuable views to remedy my deficiencies. That would indeed be most fortunate. |
| 《碧岩录》讲座系一九八七年应温州同仁之请，在温州演讲的公案。现收录的是经宋智明居士根据录音磁带整理录出后发表在《禅》刊上的二则公案，其余的因时间关系，尚未理出来。一俟有暇，当会陆续发表。 | The lectures on The Blue Cliff Record were delivered in Wenzhou in 1987 at the request of fellow practitioners there. What is included here are two koans, transcribed from audio recordings and arranged by the lay practitioner Song Zhiming, then published in the magazine Chan. The remaining material has not yet been organized because of lack of time. Once there is leisure, it will be published successively. |
| 《消业往生与带业往生》、《谈谈往生西方的关键问题》二文则因感于目前有少数净宗行人，往往不肯老实念佛，甚至把往生的责任推在阿弥陀佛身上。 | The two essays “Rebirth Through Eliminating Karma and Rebirth While Carrying Karma” and “A Discussion of the Key Questions Concerning Rebirth in the Western Pure Land” were written because at present a small number of Pure Land practitioners are often unwilling to recite the Buddha’s name honestly, and even shift the responsibility for rebirth onto Amitābha Buddha. |
| 他们都异口同声地说：我们有阿弥陀佛依靠，临命终时，自有佛来接引，十念亦可带业往生。所以他们都懒懒散散地一面念几句佛号，一面又谈笑风生地说闲话，以为这样就可得佛加被，接引往生了。 | They all say in one voice: “We have Amitābha Buddha to rely upon. When our lives come to an end, the Buddha will naturally come to guide us; with even ten recitations, we may attain rebirth while carrying karma.” Thus, they lazily recite a few invocations of the Buddha’s name while chatting and laughing idly, believing that in this way they can receive the Buddha’s blessings, be guided by him, and attain rebirth. |
| 哪知到了临命终时，因念佛不力，感力不强，不见佛来接引而误解佛是虚愿，随业牵流去了。且因误解之故，又增加了一重谤佛之罪报，这太可怕、太可悲了。因此甘冒大不韪写此二文，曾在《法音》等杂志上发表，以期收得振聋发聩之效，切不敢哗众以取宠也。尚希海内豪贤鉴谅，有以指正是幸。 | But when the time of death arrives, because their Buddha-recitation lacks strength and their responsive power is weak, they do not see the Buddha come to guide them. They then mistakenly conclude that the Buddha’s vows are empty and are carried away by the stream of their karma. Moreover, because of this misunderstanding, they add another burden of karmic retribution for slandering the Buddha. This is terribly frightening and tragic. Therefore, though risking great censure, I wrote these two essays. They were published in such magazines as Dharma Voice, in the hope that they might have the effect of awakening those who are deafened and startling those who are benumbed. I certainly did not write them to court popularity. I hope that noble and worthy people throughout the country will understand and forgive me, and offer corrections where needed. |
