A Concise Teaching on the Right Causes for Learning Buddhism 学佛正因简明开示
Master Wang Xianglu | 2018-06-23 | Download | AI assisted translation
| 学佛只是一念之转，转有著烦恼心，归无住空净心，要寂然无所住著便是佛境，故心净则佛土净。此是正法。 |
Learning Buddhism is simply a turning of a single thought: turn away from the mind attached to afflictions and return to the pure, empty mind of non-abiding. To be utterly still and abide nowhere is the realm of Buddhahood. Therefore, when the mind is pure, the Buddha-land is pure. This is the true Dharma. |
| 心量宜大，以慧力观照一切本空，便不执取坚固，自然退让，在表面似乎吃亏，但修德成就，功夫精进，根本上大得便宜，是真布施，此以除贪。 |
One’s mind-capacity should be great. Contemplate with the power of wisdom that all is originally empty, and one will not cling tenaciously. One will naturally yield to others. Outwardly, this may seem like suffering a loss, but one thereby perfects virtue and advances diligently in practice; fundamentally, one gains greatly. This is true giving, and it eliminates greed. |
| 心能平等，法法都幻，有什么得失成败，自然宽宏不计较，且心平则气和，气和则血顺，少病少恼，且可长寿，是真忍辱，此以除嗔。 |
When the mind is impartial and all dharmas are seen as illusory, what gain or loss, success or failure is there? One naturally becomes broad-minded and does not calculate over such matters. Moreover, when the mind is even, the vital energy is harmonious; when the vital energy is harmonious, the blood circulates smoothly. There is less illness and vexation, and one may live longer. This is true forbearance, and it eliminates anger. |
| 心不执著，则事理通达，因果分明，无谓忧怖，自然不起，安得苦果，即是持戒，此以除痴。 |
When the mind is free of attachment, one comprehends principle and phenomena, clearly discerns cause and effect, and needless worry and fear naturally do not arise. How, then, could one reap bitter fruit? This is moral discipline, and it eliminates ignorance. |
| 心意超然，彻见本性空寂相貌，归于大空，是为得体，于人事人情上，实地研究，处处热心，事事方便，归于圆通，是为得用，以虚灵之佛量，起大悲之妙用，不是沉空守寂，为焦芽败种。 |
When the mind is detached and one thoroughly sees the empty and quiescent aspect of one’s original nature, returning to great emptiness, this is realizing the essence. When, in human affairs and relationships, one studies matters concretely, is wholehearted everywhere, and adapts skillfully in every circumstance, returning to perfect unobstructedness, this is realizing the function. With the empty and numinous measure of Buddhahood, one gives rise to the wondrous function of great compassion. One must not sink into emptiness and guard quiescence, becoming scorched sprouts and rotten seeds. |
| 一心于法，一门深入，但明法本一时之借用，不应取法，不应取非法，归到见性，当下成佛，莫怕无明，只要心能空寂，无明顿化，莫住无明，若一失照，即流浪生死，万劫沉沦。 |
Be single-minded in the Dharma and go deeply into one gate. But understand that dharmas are merely provisional expedients for a time: one should not grasp the Dharma, nor should one grasp what is not Dharma. Return to seeing one’s true nature, and one becomes a Buddha immediately. Do not fear ignorance. So long as the mind can become empty and quiescent, ignorance is instantly transformed. Do not abide in ignorance; if awareness is lost even once, one drifts through birth and death and sinks for countless kalpas. |
| 非到明心见性后，不知自己之无明也，既不知无明所在，则永无拔除之时，是明心见性为成佛第一关键，明心后，一念间无明顿化，否则压制而已，虽修千年，无明仍在，与未修正等。 |
Until one realizes the mind and sees one’s true nature, one does not know one’s own ignorance. If one does not know where ignorance lies, there will never be a time to uproot it. Thus, realizing the mind and seeing one’s true nature is the first crucial key to becoming a Buddha. After realizing the mind, ignorance is instantly transformed in a single thought. Otherwise, one merely suppresses it; though one may practice for a thousand years, ignorance remains, no different from not having practiced at all. |
| 莫自弃，勤恒而进，终必有成，莫自满，累劫之债，非一时可了，莫因循，老之将至，莫性急，学徒亦得三年。 |
Do not abandon yourself. Advance diligently and steadily, and you will surely succeed in the end. Do not be self-satisfied: debts accumulated over kalpas cannot be settled in a moment. Do not procrastinate, for old age is approaching. Do not be impatient: even an apprentice requires three years. |
| 根本求极乐，何必自苦乃尔，精进在勤奋不放逸，岂在恶衣恶食。 |
The fundamental aim is the Land of Ultimate Bliss; why need one torment oneself so? Diligence lies in earnest effort and freedom from negligence, not in harsh clothing and poor food. |
| 贪求他力，依赖成性者，心中即有取巧之贪，心已颠倒，如何往生，故念念清净，即与诸佛相印，方蒙接引。此即是往生。 |
Those who crave the power of others and have become habituated to dependence harbor within their minds the greedy wish to take shortcuts. Their minds are already inverted; how can they attain rebirth? Therefore, when every thought is pure, one is in accord with all Buddhas and may then receive their guidance. This itself is rebirth. |
| 读经勿死执文字，佛对当时人说，因缘不同，譬如古药方，只可参考，不可照服，故曰无定法。 |
When reading sūtras, do not rigidly cling to the words. The Buddha spoke to people of his own time, and their causes and conditions differed. It is like an ancient prescription: it may be consulted, but one cannot take the medicine exactly as prescribed. Therefore it is said that there is no fixed Dharma. |
| 净土密宗禅宗，法法平等，无有高下，只以当机为上，莫起小见，多所分别，于他人无关碍，于自己有罪过。且问罪过是什么，就是你不能解脱的幻心，平日越坚固，临命终时越放不下，种种苦恼，是你自受，无人代得。 |
Pure Land, Esoteric Buddhism, and the Chan school: all dharmas are equal, without superiority or inferiority. What is foremost is the practice suited to the recipient. Do not give rise to narrow views or make excessive distinctions. Such distinctions do not hinder others, but they create wrongdoing for oneself. And what is this wrongdoing? It is the illusory mind that prevents your liberation. The more firmly it has become established in ordinary life, the harder it will be to let go of at the time of death. You must undergo all kinds of suffering and anguish yourself; no one can undergo them in your place. |
| 初学人忌有三心，贪多心，好奇心，彼此心，已学佛人忌有三心，疑法心，因循心，性急心，久修人忌有三心，自满心，守法心，功德心，此最毒之心病也，病愈微细，愈难拔除。 |
Beginners must avoid three kinds of mind: the mind that greedily seeks too much, the mind that craves novelty, and the mind that compares self and others. Those who have already learned Buddhism must avoid three kinds of mind: the mind that doubts the Dharma, the procrastinating mind, and the impatient mind. Those who have practiced for a long time must avoid three kinds of mind: the self-satisfied mind, the mind that rigidly clings to methods, and the mind attached to merit and virtue. These are the most poisonous illnesses of the mind; the subtler the illness, the harder it is to eradicate. |
| 道场和法门，立场各各不同，切不可强与之同，如中医西医，各有好处，何苦分别，转以自误。 |
Practice centers and dharma gates each have their own different standpoint. One must never force them to conform to one another. Like Chinese medicine and Western medicine, each has its merits. Why make distinctions and thereby bring error upon oneself? |
| 如有人谤法者，切勿与诤，诤则谤愈多，此我之罪过也，当勿与逆，令其欢喜可耳，不能者，听之可耳，若起嗔心者，非我弟子，即与谤佛谤经不异，且与自谤亦不异。 |
If someone slanders the Dharma, do not argue with them. If you argue, their slander will only increase; this would be your own wrongdoing. Do not oppose them, but simply let them be pleased if possible. If that is not possible, merely let them be. Whoever gives rise to anger is not my disciple and is no different from one who slanders the Buddha and the sūtras; nor is such a person different from one who slanders himself. |
| 肯从人事上练心，是真学佛，功夫才进得快。 |
To be willing to train the mind amid human affairs is to truly learn Buddhism; only then can one progress quickly in practice. |
| 利己利他，要同样热心，但不可太热心，成为贪病，且背因缘自然之理，经云凡夫之人贪著其事。 |
In benefiting oneself and benefiting others, one should be equally wholehearted. Yet one must not be overly zealous, lest it become an illness of greed and violate the principle that causes and conditions unfold naturally. The sūtras say that ordinary beings greedily cling to their affairs. |
| 修禅宗全靠自力，非上上根人，难以即生成就，净土宗旨不同，以往生西方为极则，然不到一心不乱时，仍难往生，密宗乃佛最后度人之一法，其咒与印，仗佛之力，能一心修持，成就必快，且魔强道弱之时，非仗密法，不能消 |
Chan practice relies entirely on one’s own power. Unless one has the very highest capacities, it is difficult to attain accomplishment in this very life. The Pure Land school has a different guiding principle: it takes rebirth in the Western Pure Land as its ultimate standard. Yet unless one attains one-pointedness of mind without distraction, rebirth remains difficult. Esoteric Buddhism is one of the Buddha’s final methods for liberating people. Through its mantras and mudrās, one relies on the Buddha’s power; if one cultivates single-mindedly, accomplishment will certainly come quickly. Moreover, in this time when Māra is strong and the Way is weak, without relying on Esoteric Buddhism one cannot |
| 夙业而化除之，故密法比较当机，今由密入手，显法身后，开般若慧，与禅宗会合，方可除习气，得大成就，且与净土宗不背，倘发愿往生，更有把握矣。 |
eliminate past karma and transform it away. Therefore, Esoteric Buddhism is comparatively suited to present circumstances. Now begin with Esoteric Buddhism; after the Dharma body becomes manifest, open prajñā wisdom and unite with the Chan school. Only then can habitual tendencies be eliminated and great accomplishment attained. This does not conflict with the Pure Land school; if one makes vows for rebirth, one will have still greater assurance. |
| 本会接引学佛，先由密宗入手，但坐法与其他密法不同，有一定程式，经过相当时间，即可证体，然后启发般若妙用，故必参禅宗诸书，但不袭取其方式，以防流入禅病，最后会通十方净土。名闻利养，乃生死深坑，法见情爱，乃地狱种性，此处不除，便是外道，不必管他人闲事。 |
Our association guides people in learning Buddhism by first beginning with Esoteric Buddhism. However, its meditation method differs from other esoteric practices and has a fixed procedure. After a suitable period of time, one can realize the essence, and then the wondrous function of prajñā is awakened. Therefore, one must study Chan writings, but not adopt their methods, lest one fall into the illnesses of Chan. Finally, one unifies with the Pure Lands of the ten directions. Fame, reputation, profit, and support are deep pits of birth and death; attachment to doctrinal views and emotional love are seeds of hell. If these are not eliminated, one is on a non-Buddhist path. There is no need to concern oneself with other people’s affairs. |
| 总之佛是空寂义，如不离法，即不成佛，经云离一切诸相，即名诸佛，又云诸法空相，故此一页文，皆不可取，能通而无住者，方是般若妙用，否则毒药耳。此次盂兰道场，佛天欢喜，人人求消灾延寿，当知见性斯是长寿，明心顿得消灾，无他法也，幸各珍重。 |
In sum, Buddha means emptiness and quiescence. If one does not depart from dharmas, one cannot become a Buddha. The sūtras say, “To depart from all appearances is called all Buddhas,” and also, “All dharmas have the mark of emptiness.” Therefore, none of the words on this page should be grasped. Only one who can understand them without abiding has the wondrous function of prajñā; otherwise, they are merely poison. At this Ullambana practice assembly, Buddhas and devas rejoice. Everyone seeks to eliminate calamities and prolong life; one should know that seeing one’s true nature is longevity, and realizing the mind instantly eliminates calamities. There is no other method. May each of you cherish this well. |
