Dharma Gate of Guiding Beings to Rebirth 接引法门
Master Wang Xianglu | 2018-06-23 | Download | AI assisted translation
| 所贵乎善知识者以其能方便也，引其人入正道也，热肠也，不惮烦也。倘自己根本未明，虽热心为人，然般若不开，总是执取我见，一切不圆，无形中贻误后学，造无量业。善因而得恶果，甚无谓也。愿告同人，彼此各自勉旃。善者善巧也，切不可执取一法，定以我法为胜，行除成见，则观察圆矣。 |
What is valued in a good spiritual friend is the ability to employ skillful means: to guide people onto the right path, to have a warm heart, and not to shrink from trouble. If one has not clarified the root oneself, then, though one may zealously help others, prajñā has not yet opened. One will still cling to views of self; nothing will be complete, and one will unknowingly mislead later students and create immeasurable karma. To obtain an evil result from a good cause is most senseless. I hope to tell my fellow practitioners that each should encourage and exert themselves. “Good” means skillful; one must never cling to a single dharma, insist that one’s own method is superior, or act to eliminate preconceived views. Then one’s observation will be complete. |
| 知者知其人之根器与地位也，先应知自己之立场与力量，方可施之，切忌自以为知也。 |
To know means to know a person’s capacity and standing. One must first know one’s own position and strength before applying a teaching; one must especially avoid assuming that one knows. |
| 识者识其机也，非其人、非其实、非其法、非其缘、非其地，皆不可轻举妄动，彼此无益而大害在后，尤当慎之。 |
To discern means to discern the occasion. If it is not the right person, not the actual circumstances, not the right dharma, not the right conditions, or not the right place, one must not act rashly. It benefits neither party, while great harm lies ahead; one must be especially careful. |
| （一）自觉 |
(I) Self-Awakening |
| 己欲立而立人，己欲达而达人，为人师者须先自觉。 |
If one wishes to establish oneself, one should establish others; if one wishes to succeed, one should help others succeed. Those who would be teachers must first awaken themselves. |
| 一、觉察自己的习性。凡热心人往往口直性急，此当自觉。口太直，人每不堪承受，欲近反远，欲速反迟，于自己家人尤不可硬劝。 |
1. Be aware of your own habitual tendencies. Warmhearted people are often blunt of speech and impatient by nature; this must be recognized. If one speaks too bluntly, others often cannot bear it. What is intended to draw them near instead drives them away; what is intended to hasten matters instead delays them. One must especially not press one’s own family members harshly. |
| 二、问自己所学者是否可以为人，如可则不妨一试，胆大不得，亦胆小不得，自己年龄未过三十者切勿为人说法。道在自求，资在自养，要诚实勿欺，诚则明矣。倘所学不足，勿自以为知。不知为不知，无损也。 |
2. Ask whether what you have learned can be taught to others. If it can, there is no harm in trying. One must neither be overly bold nor overly timid. Anyone under thirty must never teach the Dharma to others. The Way must be sought for oneself, and one’s resources must be cultivated by oneself. Be sincere and do not deceive; sincerity brings clarity. If what you have learned is insufficient, do not suppose that you know. Not knowing what one does not know causes no harm. |
| 不知而误人，愚之至也。又对于他法勿强作内行，尤忌不知其所以然而批评其是非，在我徒增法见，而彼必生嫌怨，此切切不可。总之，说法有四种妄，自己不可说而说，妄也；可说而不说，亦妄也；如其人不可说而与之说，妄也；可与说而不说，亦妄也。说时不可顾自己说得好不好，只发大悲心，注意对方为要。 |
To mislead others through ignorance is the height of folly. Nor should one pretend to be an expert in other teachings. Above all, do not criticize their rightness or wrongness without knowing why they are as they are. This merely increases one’s own dharma views, while the other party will inevitably develop resentment. This must absolutely not be done. In sum, there are four kinds of falsehood in teaching the Dharma: to speak when one should not speak is falsehood; to fail to speak when one may speak is also falsehood; to speak to a person to whom one should not speak is falsehood; and to fail to speak to a person to whom one may speak is also falsehood. When teaching, do not concern yourself with whether you speak well. Give rise only to great compassion, and make attending to the other person your priority. |
| 三、问自己的贪利心、好名心是否可以克制，名心甚于利心，凡法见深者，其名心未死者也，每自以为是。如见有人谤我法者，其嗔心必炽，炽如敌人，无异古来南北二宗之斗争，可以戒矣。 |
3. Ask whether your desire for gain and your desire for fame can be restrained. The desire for fame is worse than the desire for gain. Those whose dharma views are deep have not extinguished their desire for fame, and they always consider themselves right. If they see someone disparage their teaching, their anger will surely blaze up, as fiercely as toward an enemy. This is no different from the ancient conflict between the Northern and Southern schools, and should serve as a warning. |
| 其初意亦在护法，而不知流为罪人也。此等人最可怜悯，故自己不太防。须知谤彼彼无损，而我丧德，且造口业。此等恶习，由于求痛快中来，如梗在喉，不发出不痛快耳。 |
Their original intention may have been to protect the Dharma, yet they do not realize that they have become offenders. Such people are most pitiable; thus one should not be overly on guard oneself. Know that disparaging them does them no harm, whereas we ourselves lose virtue and create karma of speech. Such bad habits arise from seeking momentary relief: it is like something lodged in the throat, and one feels uncomfortable unless it is let out. |
| 四、自问我对于来人其信缘如何，如交浅者，不可与之深言也，此难在恰到好处。但亦不可特意模棱两可，转以误人。 |
4. Ask yourself what degree of faith and affinity you have with those who come to you. With those whose acquaintance is shallow, one must not speak deeply. The difficulty lies in finding exactly the right measure. Yet one must not deliberately speak ambiguously and thereby mislead others. |
| 五、说法不可特意求好，亦勿长放野马，收不回，往往使人厌闻入寐，或毫无头绪，不能入胜。 |
5. When teaching the Dharma, do not deliberately seek to impress, nor let your words run like an unbridled wild horse that cannot be drawn back. This often makes people weary of listening and fall asleep, or leaves them with no thread to follow and unable to enter into the subject. |
| 六、说法最忌自己不打扫干净，要明告勿执我言为实法而死执之，以免增加对方法见，或所说一无条理，不能醒目，又或说义不尽，只说一半，令后来中途止步，尤忌说得太死。须知法无定法，往往使人几十年死在一法中，永不翻身。又自己地位稍高，出言尤当慎重。以彼信我之深，执法遂亦坚固，谨防其后病。 |
6. The greatest taboo in teaching the Dharma is failing to clear oneself up first. Clearly tell others not to take your words as a real dharma and cling to them rigidly, lest you increase their dharma views. Or what is taught may be wholly disorganized and fail to make matters clear; or the meaning may not be fully explained, with only half being said, causing later students to stop midway. Above all, do not speak too definitively. Know that the Dharma has no fixed dharma. One may thus cause people to die in a single dharma for decades and never turn around. If one’s own standing is somewhat elevated, one must be especially cautious in speech. Because others have deep faith in one, their clinging to the teaching will likewise become firm. Guard carefully against the illness that may follow. |
| 七、说法不可说尽，如其人未到真用功有所得时，切忌早说，反误其不能深入。 |
7. Do not explain the Dharma exhaustively. If a person has not yet truly applied themselves and gained something, one must not explain too early, lest this instead prevent them from going deeply into it. |
| 八、说法贵当机普说，与对人单说大不同也。普说难在四面顾到，单说难在与彼之机凑合。第一要伊听得懂，入得进。第二要伊肯警惕，肯实行。 |
8. In teaching the Dharma, it is important to give general instruction suited to the occasion; this differs greatly from speaking individually to a particular person. General instruction is difficult because one must take all sides into account; individual instruction is difficult because it must fit that person’s capacity. First, they must be able to understand and take it in. Second, they must be willing to remain alert and put it into practice. |
| 九、说法难在肯说至浅至平庸的，如大学教授肯教初小小学生，非耐心平气不可。求其速成，非慈悲也。 |
9. It is difficult to be willing to explain the Dharma in the most elementary and ordinary terms. Just as a university professor who is willing to teach young primary-school children must have patience and an even temper, so too must one not seek rapid attainment; that is not compassion. |
| 十、自己因地不正，难以正学人之因地，是以为所难，人之患在好为人师也。 |
10. If one’s own causal ground is not right, it is difficult to set right the causal ground of students. This is why it is so difficult. People’s failing lies in being fond of acting as teachers of others. |
| （二）考察 |
(II) Examination |
| 十一、引法无量，此在方便。有激法，其人非激发之不肯上路也。有讽法，劝之不可太直。有借法，当借端以说甲，故使乙闻，使之自觉。总无定法，随机而施。 |
11. There are immeasurable ways of guiding through the Dharma; this depends on skillful means. There is a stimulating method: some people will not set out on the path unless stirred to action. There is an indirect method: exhortation must not be too blunt. There is an allusive method: one may use one matter to speak of A, so that B hears it and awakens to it themselves. In all, there is no fixed dharma; apply it according to the person’s capacity. |
| 十二、授法时有相庄严不可废，非独对本人，抑且对旁观者，使之勿轻慢。 |
12. When transmitting a practice, its formal dignities must not be omitted. This is not only for the recipient, but also for onlookers, so that they will not treat it lightly or disrespectfully. |
| 十三、咒音宜准，务使读熟。手印当亲授，并得时时考查。 |
13. The pronunciation of mantras should be accurate, and students must be made to recite them fluently. Mudrās should be transmitted personally, and students must be examined from time to time. |
| 十四、告诫其切勿转传，以昭郑重。 |
14. Instruct them firmly never to transmit it onward, thereby making its seriousness clear. |
| 十五、先授一印，不坐满不授第二印也。 |
15. First transmit one mudrā. Do not transmit the second until they have completed the required sittings. |
| 十六、学人懒坐，须督促之。若太勇猛，至相当时，须稍止之，不可太急。 |
16. If students are lazy in sitting, they must be urged on. If they are too strenuous, then when the appropriate time comes they must be restrained somewhat; they must not be rushed. |
| 十七、在众中勿单独赞许某人如何。 |
17. In a group, do not single out any person for praise. |
| 十八、严禁其贪求神通见光见佛，都属妄心生幻，切切勿许。惟梦中有何景象，可以问之，由此考察其日间之精进。 |
18. Strictly forbid them to greedily seek spiritual powers, visions of light, or visions of Buddhas. All such things are illusory manifestations produced by deluded mind, and must absolutely not be permitted. Yet one may ask what appearances occur in dreams, and thereby assess their diligence during the day. |
| 十九、学人身上有病，往往因坐而翻出，是好不是坏，当劝之勿疑怖，正病时勿强之多坐。 |
19. When students have bodily illnesses, these often surface because of sitting meditation. This is good rather than bad. Encourage them not to doubt or fear it, but when the illness is acute, do not force them to sit excessively. |
| 二十、坐法及设备务告之详尽，切勿惮烦，慎于因者，为之大悲。 |
20. Explain the method of sitting and the necessary arrangements in full detail. Never shrink from trouble. To be careful at the causal stage is great compassion toward them. |
| 二十一、学人修至精进时，忽因过去之私德有亏而极度感觉不安者，心中葛藤难解，正无可如何时，当令其书面来告，不必具名，须为之解释干净，勿令怀疑。或可借有相法于佛前同时忏悔，以空义反复解释之。又此必在九座或打七时有之。此关一破，立见进步矣。 |
21. When a student is practicing diligently and suddenly feels extreme unease because of past shortcomings in private conduct, the knots in the mind may be difficult to untangle. When they do not know what to do, have them write and report it; they need not give their name. Explain the matter thoroughly, and do not leave them in doubt. One may also employ form-based practices to repent before the Buddha, while repeatedly explaining the meaning of emptiness. This situation will occur during nine meditation sessions or a seven-day retreat. Once this barrier is broken through, progress will immediately be seen. |
| 二十二、九座可令在家坐，惟打七必多人（至多十五人）。而护关者，非亲自督看不可。座数当随其身体之康健而增减之，每日由四座而五座，至多六座，或减至五座，非有定法。 |
22. The nine meditation sessions may be done at home, but a seven-day retreat must involve several people, with no more than fifteen. The retreat guardian must personally supervise them. The number of sittings should be increased or decreased according to their physical health: from four sittings daily to five, with six as the maximum, or reduced to five. There is no fixed rule. |
| 二十三、打七时护关者必隆重供佛，自己专持一咒，供养韦驮尊者，有时陪之同坐。 |
23. During a seven-day retreat, the retreat guardian must make solemn offerings to the Buddha, personally maintain a single mantra, make offerings to Venerable Skanda, and at times sit together with the participants. |
| 二十四、第一七不必开示，二七起每晚说半小时，打七至多四七，其实三七亦足矣。 |
24. During the first seven-day retreat, it is unnecessary to give instruction. Beginning with the second, speak for half an hour each evening. At most, conduct four such retreats; in fact, three are sufficient. |
| 二十五、打七后令之出游，半月内勿坐。若无其事者，可以除其法执。 |
25. After the seven-day retreat, have them go out and travel. Do not sit for half a month. If they are unaffected by this, their attachment to the Dharma may be removed. |
| 二十六、平时用功法门实为第一重要。开发其心地，可借禅宗语句公案以引之，目的在使其悟入。 |
26. The Dharma gate for regular daily practice is truly of primary importance. To open their mind-ground, one may guide them through sayings and koans of the Chan school, with the aim of enabling them to awaken and enter. |
| 二十七、可令参加禅堂及念佛七，先以参考，后入融通。 |
27. They may be encouraged to attend Chan halls and seven-day Buddha-recitation retreats, first as a reference and later in order to achieve integration. |
| 二十八、考察其人之习性与佛缘，可问其生年月日时，于一掌金中求之。此书当一研究之也，生之时尤要准确。 |
28. To assess a person’s habitual tendencies and Buddhist affinity, one may ask for the year, month, day, and hour of birth and seek this in Yizhangjin. This book should be studied, and the time of birth in particular must be accurate. |
| （三）告诫 |
(III) Admonitions |
| 任此巨艰不可怕骂，不可求誉，总以大悲心为本。凡法之受谤受打击者，皆我之过也。弘法护法须处处小心，勿开罪于人，尤不可开罪于法见太深之人。世人量大者少，同学中不论因何事故与人争论，此断断不可，皆足以引人误会。谤及于法，累及于师，追忆过去历史，实为痛心。故对学人切宜告诫。 |
Do not fear criticism in undertaking this great and difficult task, and do not seek praise. Always take great compassion as the basis. Whenever a teaching is slandered or attacked, it is our own fault. In propagating and protecting the Dharma, one must be careful everywhere and not give offense to others, especially not to those whose dharma views are too deep. Few people in the world are broad-minded. Whatever the cause, fellow students must absolutely not argue with others; all such disputes are enough to lead others into misunderstanding. Slander then reaches the Dharma and implicates the teacher. Recalling past history, this is truly painful. Therefore, students should be carefully admonished. |
| 一、如有人谤我心中心法者，概不许争辩，待其气平遇机，略为一谈，不入则任之。 |
1. If anyone disparages our Heart-of-Heart Dharma, do not argue at all. Wait until their anger has subsided and an appropriate opportunity arises, then speak briefly. If they cannot accept it, let them be. |
| 二、绝对不许与人论法之高下与功夫之短长，或打讥讽，卖弄自己的长处。 |
2. Never discuss with others the relative superiority or inferiority of teachings, or the strengths and weaknesses of practice; nor should one make sarcastic remarks or flaunt one’s own strengths. |
| 三、在广众中宜静坐室隅，照顾自己的本来，勿与人多谈论。 |
3. Among a large gathering, sit quietly in a corner of the room, attend to your own original nature, and do not engage in much discussion with others. |
| 四、吃荤素问题亦勿与辩，本门中并非反对吃素亦不许特意吃荤。杀生须切实戒除。从来葱蒜是荤，鱼肉是腥，菜豆是蔬，随缘是素。凡拣择菜之精粗者是荤其心，见他人之过恶者是荤其见。我人为自己破执起见，功夫在自觉知正，不必求他人知也。况人之攻击我者，用意岂专在此一问题哉。 |
4. Do not argue over whether to eat meat or vegetarian food. This Dharma gate neither opposes vegetarianism nor permits deliberately eating meat. Killing must certainly be abstained from. Since ancient times, onions and garlic have been called pungent foods; fish and meat, flesh foods; vegetables and beans, vegetables; and adapting to conditions, vegetarian food. Those who discriminate between fine and coarse foods are indulgent in their minds; those who see the faults and evils of others are indulgent in their views. We seek to break our own attachments and views; the practice lies in knowing for ourselves what is correct, and there is no need to seek others’ recognition. Besides, when others attack us, how could their intention be confined to this one issue? |
| 五、勿与外道人往来，亦勿厌恶之，当随机劝化之。 |
5. Do not associate with followers of non-Buddhist paths, but do not detest them either. Teach and transform them according to the occasion. |
