Records of the Yihai Lectures (1935) - Bilingual Books

Master Wang Xianglu | 2018-06-23 | Download | AI assisted translation

说明	Explanatory Notes
一、此讲演录都为三分，系主讲师王骧陆居士开示语录，初为启机分，以启发大心承当为因，次有正修分，以当机授法实修为缘，三为印证分，以修后开悟印心为果，谨择要记录付梓，以供同参。	I. This record of lectures is divided into three sections and consists of the teachings given by Lay Practitioner Wang Xianglu. The first is the Section on Inspiring Potential, taking the inspiration of great resolve and responsibility as its cause; the second is the Section on Right Cultivation, taking the transmission and actual cultivation of a practice suited to the recipient as its condition; and the third is the Section on Verification of Realization, taking awakening through practice and its confirmation through Mind-Seal as its fruition. We have respectfully selected and recorded its essential points for publication, for the benefit of fellow practitioners.
二、本会原名学佛研究会，嗣改组为印心精舍，骧师在会传法，前后二年，讲座四百余次，教诲学人，倦焉勿替。皈依同人得明心要识自本性者，不可胜数。惜甲戌岁（一九三四年）所讲，未存记录。此系专就乙亥岁（一九三五年）所讲者，故名乙亥讲演录。	II. This association was originally called the Buddhist Studies Association and was later reorganized as Mind-Seal Vihara. Master Xiang taught the Dharma here for two years, giving more than four hundred lectures. He instructed students tirelessly and without interruption. Countless fellow refuge-takers realized the mind and recognized their own intrinsic nature. Regrettably, no records were preserved of the lectures given in the jiǎxū year (1934). This volume contains only the lectures given in the yǐhài year (1935), and is therefore entitled Records of the Yihai Lectures (1935).
三、本会传法，不拘定何法，非净非密非禅，当机而授，亦戒亦定亦慧，自然而持，要以总持法识自本性为体，般若法启发方便为用，净土法证入圆觉为归，说戒则重戒体而防戒病，说定则言正定而除邪见，说慧则证慧力而戒狂妄，其精义尽备于讲演录中。	III. In transmitting the Dharma, this association does not restrict itself to any one method. It is neither Pure Land, Esoteric Buddhism, nor Chan; teachings are transmitted according to the recipient's capacity. Yet precepts, samādhi, and wisdom are all naturally upheld. It takes recognizing one's own intrinsic nature through the dhāraṇī method as its essence, uses the prajñā method to inspire expedient means as its function, and takes realization of perfect enlightenment through the Pure Land method as its ultimate destination. When speaking of precepts, it emphasizes the essence of the precepts and guards against attachment to them; when speaking of samādhi, it teaches right samādhi and eliminates erroneous views; when speaking of wisdom, it verifies the power of wisdom and guards against arrogance. Its essential meaning is fully contained in these lectures.
四、此讲演录不可草草阅过，精义尽在隐微处，能前后反复细阅至四五次，同时修法参究，必有囫地开悟之一日，否则亦文字解耳。	IV. This record of lectures must not be read cursorily. Its essential meaning lies wholly in its subtle and hidden places. If one carefully rereads it from beginning to end four or five times, while simultaneously practicing the method and investigating it, one will surely one day awaken suddenly. Otherwise, one will have only a textual understanding.
五、正修分后心中心修法一段，于初学人关系尤巨，远道修法者，得假方便，打坐时切宜细参。	V. The passage on the Heart-of-Heart Dharma following the Section on Right Cultivation is especially important for beginners. Those practicing the method from afar may make use of this expedient means and should study it carefully while sitting in meditation.
缘起	Background
[同人敬录]	[Respectfully Recorded by Fellow Practitioners]
本会办理经年，传法数百人，幸都实行虔修，深达法要，因缘不可思议。今年又继续办理，仍邀鄙人主讲，传授大法，至感惭愧。	This association has operated for several years and has transmitted the Dharma to several hundred people. Fortunately, all have put it into practice and cultivated with devotion, deeply comprehending the essential points of the Dharma. Such causes and conditions are inconceivable. This year, the association has continued its work and has again invited this unworthy person to lecture and transmit the great Dharma. I feel deeply ashamed of my inadequacy.
当本诸位弘法同发大愿利生之心，努力宣扬，上报四恩，下济三苦，共同参究学佛法门，自利利他，使未发心者，自启发心之门；已发心者，同入精进之路；已精进者，直登修证之堂。三层志愿，上仗佛慈，下赖众力，共同荷担无上菩提，精进勿退。此数语可作我等佛前之发愿词，并祝本会前途福利无量。	May all of you who propagate the Dharma arouse the great vow to benefit living beings, strive to spread it widely, repay the four benefactions above, and relieve the three sufferings below. Let us jointly investigate the Dharma gates of Buddhist practice, benefiting ourselves and others, so that those who have not yet aroused the resolve may themselves enter the gate of arousing it; those who have already aroused the resolve may enter together upon the path of diligence; and those already diligent may proceed directly into the hall of cultivation and realization. These are the aspirations at three levels. Above, we rely on the Buddha's compassion; below, on the strength of the assembly. Together, let us shoulder unsurpassed bodhi and advance diligently without retreating. These few words may serve as our words of aspiration before the Buddha. I also wish this association immeasurable blessings and benefits in the future.
本会一三五等日所讲，乃为引导初机者而设，讲法多半是去年重复，今更以新意补充之。去年所讲，未有次第，或深或浅，殊无定法。从来学佛者，最苦于根本未清，中途学起，夹生半熟，日后渐感困难。	The lectures given by this association on such days as the first, third, and fifth are intended to guide beginners. Much of what is taught repeats last year's lectures, now supplemented with new ideas. Last year's teachings had no fixed sequence; some were profound and some elementary, with no established method. Those learning Buddhism have always suffered most from failing to clarify the fundamentals and beginning midway, leaving their understanding half-formed and immature; in time, they gradually encounter difficulties.
今不厌粗浅，再从头说起，姑定一次第，使已闻过者，温故可以知新，未闻过者，因地从此纠正，关系至巨。杜友樵居士等，复发心愿将每次所讲，记录付梓，用以流通。庶使后来听法者，可与前文接气。讲义随时发给，日后汇订成册，而辗转利他，彼此可以一致矣。至远道愿阅讲义者，可由会友代转。	Now, without wearying of what may seem elementary, we shall begin again from the start and provisionally establish a sequence. Those who have heard these teachings before may review the old and thereby know the new; those who have not heard them may correct themselves from the causal ground onward. This is of the greatest importance. Lay Practitioner Du Youqiao and others have again made the resolve to record and publish each lecture for circulation. Thus, those who hear the Dharma later may connect with the preceding text. Handouts will be distributed as the lectures proceed, then collected and bound into a volume, so that they may be passed on to benefit others and everyone may remain in accord. Those at a distance who wish to read the handouts may obtain them through fellow members.
学佛研究会，是个合作的性质，善根属于行者自己，因缘有赖师友，合之则成就无上福德。故不可以少善根福德因缘，成就如是功德庄严也。惟初学时，在师友之启机与自己之信仰。	The Buddhist Studies Association has the nature of a cooperative endeavor. Good roots belong to the practitioners themselves, while causes and conditions depend upon teachers and spiritual friends; when these are brought together, unsurpassed merit and virtue are accomplished. Thus, one cannot accomplish such adornment with merit and virtue through only slight good roots, blessings, and causes and conditions. At the outset, however, it depends upon the teacher's and spiritual friends' inspiring one's potential, and upon one's own faith.
先启发其机，观其与何种法门相当，授之以法，斯名正法。再进则在自己之虔修，埋头苦干，只用一个恒字，师则处于防守之列，时时察其行动，考其意境，防其知见，预杜其弊，勿使狂纵，以臻明悟，是名开正法眼。	First, one inspires the person's potential, observes which dharma gate accords with that person, and transmits the appropriate method; this is called the right Dharma. Further progress then depends on one's own devout cultivation: one must work diligently and steadfastly, relying only on perseverance. The teacher then serves as a guardian, constantly observing the practitioner's conduct, assessing mental states, guarding against mistaken views, and forestalling errors, so that the practitioner does not become wild or unrestrained and may arrive at clear awakening. This is called opening the eye of the true Dharma.
再进则又在开悟后自己勤修勿惰。惟定慧未均，体用未合，师则处处纠正指示，为之调伏，于意境上之细分微细分，详加考察。凡在此时，行者稍得胜境，言论纵荡，意气放逸，乃必经之阶级。	Further progress again depends upon one's diligent cultivation after awakening, without laziness. Yet when samādhi and wisdom are not balanced and essence and function are not integrated, the teacher must correct and instruct at every point, disciplining the practitioner and carefully examining the subtle and extremely subtle distinctions in mental states. At this time, whenever practitioners gain a somewhat superior experience, their speech becomes unrestrained and their spirit grows heedless. This is a stage that must be passed through.
如舞剑时，其力渐充，但舞法未全，稍一不慎，即成两误。故必合作到底。上根人至少二年后乃可放松，然而法无定法也。以此法异于禅净，修法各异。又各人根器亦有不同耳。	It is like practicing sword dancing: one's strength gradually becomes ample, but one's technique is not yet complete. With the slightest carelessness, two errors result. Therefore, cooperation must continue to the end. Those of superior capacity may not relax until at least two years have passed. Yet the Dharma has no fixed method, for this teaching differs from Chan and Pure Land, and methods of practice vary accordingly. Moreover, each person's capacities also differ.
我人所修，在于求得根本，目的是在印心，得真实受用。本会不是研究教理文字，但亦不废教义。惟择其简要者明之，为进修之资助。其方法约之如下，也即印心宗旨：	What we cultivate is the attainment of the fundamental; our aim is Mind-Seal and genuine benefit. This association is not engaged in the study of doctrinal theories and words, yet neither does it discard doctrinal teachings. We simply clarify those points that are concise and essential, using them to support further cultivation. Its method may be summarized as follows; this is also the Mind-Seal school's guiding principle:
一、通释浅近教义以启其机，以坚其信，以正其因。	I. Explain elementary teachings in a comprehensive way to inspire potential, strengthen faith, and correct the cause.
二、以印心为宗，以般若为用，以总持为法，以净土为归。	II. Taking Mind-Seal as the core principle, prajñā as the function, dhāraṇī as the method, and the Pure Land as its ultimate destination.
三、第一明体，第二起用，印证心地，开发佛慧。使亲见般若相貌，即生成就。	III. First clarify the essence, then activate its function; verify the mind-ground and develop Buddha-wisdom. Enable practitioners to see directly the form of prajñā and attain accomplishment in this very life.
四、空破无明，徐除习气，使其顿悟渐修，以佛法通于世谛，断除情见，得真实受用，至如实知自心为止。	IV. Use emptiness to break through ignorance and gradually eliminate habitual tendencies, enabling sudden awakening followed by gradual cultivation. Apply the Buddha Dharma to conventional truth, eliminate emotional views, gain genuine benefit, and continue until one knows one's own mind as it truly is.
五、修根本大戒于因地，励行《佛心经》①十大行愿②。	V. Cultivate the fundamental great precepts at the causal stage, and diligently practice the ten great vows of The Buddha-Heart Sutra①②.
六、破一切疑惘，转惑业苦为定慧空。	VI. Break through all doubts and perplexities, transforming delusion, karma, and suffering into samādhi, wisdom, and emptiness.
分三期三分：此数端决可于即生先植根基，故分三期。	Three Periods and Three Sections: These several points can certainly establish a foundation in this very life; therefore, they are divided into three periods.
一为说理期，二为实修期，三为考证期。讲法又分为三：一为启机分、二为正修分、三为印证分。密法为不共之法。心中心法，又与他密不同。勿与未修未证人谈。起其疑谤，即我之罪过，非彼之咎。学问在自己知得，勿妄测他人意境，与之比胜较量。未得谓得，即属未知谓知，其谬正等。为重法故，因地不可不慎也。	The first is the period of explaining principle, the second the period of actual cultivation, and the third the period of verification. The lectures are likewise divided into three sections: first, the Section on Inspiring Potential; second, the Section on Right Cultivation; and third, the Section on Verification of Realization. Esoteric Dharma is a distinctive teaching. The Heart-of-Heart Dharma also differs from other esoteric practices. Do not discuss it with those who have neither practiced nor realized it. If this gives rise to their doubts or slander, that is our own fault, not theirs. Learning consists in knowing for oneself; do not rashly speculate about others' mental states or compare yourself with them in a contest of superiority. To claim attainment without having attained is to claim knowledge without knowing; the error is equally grave. Because the Dharma is to be held in reverence, one must be cautious at the causal stage.

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