Explanatory Notes and Origin
Master Wang Xianglu | 2018-06-23 | Download | AI Translate
| 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。 |
1. This record of lectures is divided into three sections. It consists of the teachings given by the principal lecturer, lay practitioner Wang Xianglu. The first is the Section on Inspiring Potential, taking the inspiration to undertake the great resolve as its cause; the second is the Section on Main Practice, taking the direct conferral of the Dharma and actual cultivation as its condition; and the third is the Section on Verification of Realization, taking the sealing of the mind through awakening after practice as its fruition. We have respectfully selected and recorded the essentials 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。 |
2. This association was originally called the Buddhist Studies Association and was later reorganized as the Mind-Seal Vihara. Master Xiang transmitted the Dharma at the association for two years and gave more than four hundred lectures, tirelessly instructing students. Those among the refuge-taking members who realized the mind and recognized their own original nature were too numerous to count. Regrettably, no records survive of the lectures given in the jiǎxū year (1934). This volume concerns only the lectures given in the yǐhài year (1935), and is therefore called 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。 |
3. In transmitting the Dharma, this association does not restrict itself to any fixed teaching. It is neither exclusively Pure Land, Esoteric Buddhism, nor Chan; it confers teachings according to the practitioner’s capacity. It also encompasses precepts, samādhi, and wisdom, all naturally upheld. Its essential basis is to take dhāraṇī as its method for recognizing one’s own original nature, prajñā as its function of providing skillful inspiration, and the Pure Land as its ultimate destination for realizing perfect enlightenment. In speaking of precepts, it emphasizes the essence of the precepts and guards against attachment to them; in speaking of samādhi, it teaches right samādhi and eliminates wrong views; in speaking of wisdom, it realizes the power of wisdom and guards against wild conceit. Its essential meanings are all fully contained in these lecture records. |
| 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。 |
4. These lecture records must not be read hastily. Their essential meanings lie in subtle and hidden places. If you carefully reread them from beginning to end four or five times, while practicing the Dharma and investigating them, one day you will surely awaken suddenly. Otherwise, you will gain only an intellectual understanding of the words. |
| 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。 |
5. The section on the Heart-of-Heart Dharma practice following the Section on Main Practice is especially important for beginning students. Those who practice at a distance may rely on these expedient means and should investigate them 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 transmitted the Dharma to several hundred people. Fortunately, all have practiced sincerely and diligently, gaining a deep understanding of the essentials of the Dharma; these causes and conditions are inconceivable. This year the association continues its work and has again invited this unworthy person to give lectures and transmit the great Dharma. I feel deeply ashamed of such an honor. |
| 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 those here who propagate the Dharma bring forth the great resolve to benefit living beings, strive to spread the teaching, 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 alike, so that those who have not yet aroused the resolve may open the door to doing so; those who have already aroused it may enter together upon the path of diligent practice; and those already diligent may proceed directly into the hall of cultivation and realization. These are the aspirations of three levels. Relying above on the Buddha’s compassion and below on the strength of the assembly, let us jointly shoulder unsurpassed bodhi and diligently advance without retreating. These few words may serve as our vow before the Buddha. I also wish this association immeasurable blessings and benefit 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 the first, third, fifth, and similar days of the month are intended to guide beginners. Most repeat what was taught last year, now supplemented with new ideas. Last year’s lectures had no fixed sequence; some were profound and others shallow, without a settled method. Those who study Buddhism have always suffered most from failing to clarify the fundamentals and beginning midway, resulting in a half-baked understanding that gradually gives rise to 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 the elementary, I 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 their foundation from this point onward. This is of the greatest importance. Lay practitioner Du Youqiao and others have again resolved to record and publish each lecture for circulation. Thus, later listeners to the Dharma may connect with the preceding text. Handouts will be distributed as they are prepared and later collected into a volume, enabling their further circulation for the benefit of others, so that all may proceed in harmony. Those at a distance who wish to read the lecture notes may obtain them through members of the association. |
| 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 is cooperative in nature. Good roots belong to the practitioner, while causes and conditions depend on teachers and friends; when these are joined, unsurpassed merit and virtue are accomplished. Thus, such merit and adornment cannot be accomplished with few good roots, blessings, virtues, and causes and conditions. At the beginning of practice, however, everything depends on the teacher’s and friends’ inspiration of one’s potential, together with 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, potential is inspired: one observes which dharma gate suits the person and confers the teaching accordingly. This is called the true Dharma. Further progress depends on one’s own sincere cultivation—working diligently with one’s head down and relying on a single word: perseverance. The teacher then takes up the task of safeguarding, constantly observing the practitioner’s conduct, examining the realm of experience, guarding against mistaken views, and preventing problems before they arise, so that the practitioner does not become wildly unrestrained but reaches clear awakening. This is called opening the dharma 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 depends on diligent, unflagging cultivation after awakening. Yet when samādhi and wisdom are not balanced and essence and function are not united, the teacher must correct and instruct at every point, taming the practitioner and examining in detail the subtle and extremely subtle distinctions within the realm of experience. At this stage, when practitioners gain even a slightly superior state, their speech becomes unrestrained and their bearing lax. This is an inevitable phase. |
| 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 increases, but one has not yet fully mastered the technique. With the slightest carelessness, both may go wrong. Therefore, cooperation must continue to the end. Even persons of the highest capacity cannot relax for at least two years. Yet there is no fixed Dharma, for this method differs from Chan and Pure Land, and practices differ accordingly. Moreover, each person’s faculties are different. |
| 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 root; our purpose is to seal the mind and gain genuine benefit. This association does not merely study doctrinal theories and words, yet neither does it abandon doctrine. It selects and clarifies only the concise essentials as support for further cultivation. Its method may be summarized as follows; this is also the guiding principle of the Mind-Seal school: |
| 一、通释浅近教义以启其机，以坚其信，以正其因。 |
1. Clearly explain accessible teachings in order to inspire potential, strengthen faith, and set the cause aright. |
| 二、以印心为宗，以般若为用，以总持为法，以净土为归。 |
2. Taking Mind-Seal as the core principle, prajñā as the function, dhāraṇī as the method, and the Pure Land as the 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。 |
3. First clarify the essence; second, bring forth the function. Verify the mind-ground and open the Buddha’s wisdom, enabling one to see directly the features 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。 |
4. Use emptiness to break through ignorance and gradually remove habitual tendencies, enabling sudden awakening followed by gradual cultivation. Let the Buddhadharma be applied to conventional truth, eradicate emotionally conditioned views, and gain genuine benefit, 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。 |
5. Cultivate the fundamental great precepts at the causal stage, and diligently practice the ten great vows of the Buddha Mind Sūtra.①② |
| 六、破一切疑惘，转惑业苦为定慧空。 |
6. Break through all doubts and confusion, 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 the foundation in this very life, and are therefore 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 is the period of actual cultivation; and the third is the period of verification. The lectures are likewise divided into three sections: first, the Section on Inspiring Potential; second, the Section on Main Practice; and third, the Section on Verification of Realization. Esoteric Buddhism is a teaching not shared with others. The Heart-of-Heart Dharma also differs from other esoteric teachings. Do not discuss it with those who have neither practiced nor realized it. If you arouse their doubts and slander, that is my fault, not theirs. Learning lies in knowing for oneself; do not recklessly speculate about others’ realms of experience or compete with them. To claim attainment when one has not attained is to call the unknown known; the error is precisely the same. Because the Dharma is weighty, one cannot fail to be careful at the causal stage. |
