妙叶禅师《宝王三味念佛直指》之《十大碍行》纲要
Summary [of] ‘Practices [With] Ten Great Obstacles’ [from] ‘Direct Pointers [For] Mindfulness [Of] Buddha [For The] Treasure King [Of] Samādhis’ [by] Chán Master Miàoyè
一、念身不求无病。身无病，则贪欲乃生。贪欲生，必破戒退道。识病因缘，知病性空，病不能恼。以病苦为良药。
[1A] First, [being] mindful [of the] body, not seeking [to be] without sickness. [1B] [If the] body [is] without sickness, thus [will] greedy desires then arise. [1C] [If] greedy desires arise, definitely [will they lead to] breaking [of] precepts [and] retrogression [on the] path. [1D] Recognising sicknesses’ causes [and] conditions, knowing [that] sicknesses [are of the] nature [of] emptiness, sicknesses [will] not [be] able [to give rise to] afflictions. [1E] With suffering [of] sickness, [regarded] as good medicine.
二、处世不求无难。世无难，则骄奢必起。骄奢起，必欺压一切。了难境界，体难本妄，难亦奚(xī)伤。以患难为解脱。
[2A] Second, conducting [oneself in] society, not seeking [to be] without difficulties. [2B] [If] life [is] without difficulties, thus [will] arrogance [and] extravagance definitely arise. [2C] [If] arrogance [and] extravagance arise, [one will] definitely push around all [others]. [2D] Clearly understanding difficult situations, [observing and] experiencing difficulties [to] fundamentally [be] illusory, how [are these] difficulties also [able to] harm? [2E] With misfortune [and] difficulties, [regarded] as liberation.
三、究心不求无障。心无障，则所学躐(liè)等。学躐等，必未得谓得。解障无根，即障自寂，障不为碍。以障碍为逍遥。
[3A] Third, examining [the] mind, not seeking [to be] without obstacles. [3B] [If the] mind [is] without obstacles, thus [will] that learnt skip necessary steps. [3C] [If that] learnt skipped necessary steps, definitely [will that] yet attained [be] said [as] attained. [3D] Understanding obstacles [to be] without roots, immediately [will] obstacles self-extinguish, [with] obstacles not [experienced] as obstacles. [3E] With obstacles, [regarded] as freedom without fetters.
四、立行不求无魔。行无魔，则誓愿不坚。愿不坚，必未证谓证。达魔妄有，究魔无根，魔何能娆。以群魔为法侣。
[4A] Fourth, establishing practices, not seeking [to be] without [the] demonic. [4B] [If] practice [is] without demonic [difficulties], thus [will] vows not [be] resolute. [4C] [If] vows [are] not resolute, definitely [will that] yet realised [be] said [as] realised. [4D] Realising demons [are] illusory, examining demons [to be] without roots, how [are] demons able [to] disturb? [4E] With demonic hordes, [regarded] as Dharma companions.
五、谋事不求易成。事易成，则志成轻慢。志轻慢，必称我有能。量事从心，成事随业，事不由能。以事难为安乐。
[5A] Fifth, planning matters, not seeking [them to be] easily accomplished. [5B] [If] matters [are] easily accomplished, thus [will] aspiration become slighting [of others]. [5C] [If with] aspiration [that] slights [others], definitely [will there be] praise [of] oneself [to] possess capabilities. [5D] Considering matters [that] follow [one’s] wishes, [as] accomplishing [of these] matters accord [with] karma, [these] matters [are] not due [to one’s] capabilities [alone]. [5E] With matters’ difficulties, [regarded] as peace [and] bliss.
六、交情不求益我。情益我，则亏失道义。亏道义，必见人之非。察情有因，于情难强，情乃依缘。以弊交为资粮。
[6A] Sixth, [in] friendly relationships, not seeking [to] benefit oneself. [6B] [If] relationships benefit me, thus [will there be] loss [of] righteousness [and] justice. [6C] [If] losing righteousness [and] justice, definitely [will there be] seeing [of] others’ wrongs. [6D] Examining relationships [to] have causes, of relationships, [they are] difficult [to] forcibly [seek, as] relationships still rely [upon] conditions. [6E] With disadvantageous relationships, [regarded] as provisions.
七、于人不求顺适。人顺适，则内心自矜。内自矜，必执我之是。悟人处世，观人妄为，人但酬报。以逆人为园林。
[7A] Seventh, of people, not seeking [the] agreeable. [7B] [If] people [are] agreeable, thus [will the] mind within [have] self-boasting. [7C] [If] self-boasting, definitely [will there] be attachment [to] one’s ‘rightness’. [7D] Realise [that of] people conducting [themselves in] society, contemplate people [to be with] illusory [good and bad] behaviour, [that] people [are] only [for] repayment [of their (past and present) kindness]. [7E] With opposing people, [regarded] as gardens [for planting seeds of meritorious virtues, by practising patience, understanding, forgiveness and such].
八、施德不求望报。德望报，则意有所图。意有图，必华名欲扬。明德无性，照德非常，德亦非实。以市德为弃屣(xǐ)。
[8A] Eighth, [practising the] virtue [of] generosity, not seeking [or] hoping [for] repayment. [8B] [If with] virtues, hoping [for] repayment, thus [will the] mind have that schemed [after]. [8C] [If the] mind has scheming, definitely [will there be one’s] ‘illustrious’ name desired [to be] praised. [8D] Clearly knowing [that] virtues [are] without [self-]nature, reflect [that as] virtues [are] not permanent, virtues [are] also not real. [8E] With [the] marketplace’s ‘virtues’ [for worldly benefits, regarded] as thrown away shoes.
九、见利不求沾分。利沾分，则痴心必动。痴心动，必恶利毁己。世利本空，欲利生恼，利莫妄求。以疏远利为富贵。
[9A] Ninth, seeing benefits, not seeking receiving [of them in] part. [9B] [If with] benefits received [in] part, thus [will the] deluded mind definitely [be] moved. [9C] [If the] deluded mind moves, definitely [will greed for] evil benefits destroy oneself. [9D] [Knowing] worldly benefits [are] fundamentally empty, [with] desires [for worldly] benefits giving rise [to] afflictions, [of these] benefits, do not inappropriately seek [them]. [9E] With distancing [from] benefits, [regarded] as wealth [and] honour.
十、被抑不求申明。抑申明，则人我未忘。存人我，必怨恨滋生。受抑能忍，忍抑为谦，抑何伤我。以受抑为行门。
[10A] Tenth, being hindered, not seeking [to] declare [so]. [10B] [If] hindered [and] declaring [so], thus [are] others [and] self yet [to be] forgotten. [10C] [If] harbouring [the] mind [of] others [and] self, definitely [will] grudges [and] hatred breed. [10D] Receiving hindrances [and] able [to] endure [them, with] enduring [of] hindrances as humility, how [can these] hindrances harm me? [10E] With receiving [of] hindrances, [regarded] as doors [of] practice.
净土宗九祖蕅益大师《灵峰宗论》之《十大碍行跋》
Pure Land Tradition’s 9th Patriarch Great Master Ǒuyì’s ‘Afterword [On] “Practices [With] Ten Great Obstacles” [from] ‘Treatise [Of The] Spirit Peak Tradition’
佛祖圣贤，未有不以逆境为大炉韝者。佛四圣谛，苦谛居初。又称八苦为八师。
[Of] Buddhas, Patriarchs, noble [and] virtuous [ones, there are] yet [to be] with those [who did] not [practise] with opposing situations as great furnaces [and] hearths. [In the] Buddha’s [teachings on the] Four Noble Truths, [the] truth [of] suffering [is] positioned first. Also called [are the] Eight Sufferings [of birth (生), ageing (老), sickness (病), death (死), separation from the beloved (爱别离), meeting the hated (怨憎会), not attaining the sought (求不得) and blazing of the Five Aggregates (of forms, feelings, perceptions, mental formations and consciousness) (五蕴炽盛)] as [our] eight teachers.
苟稍存喜顺恶逆之情，终与夏草同腐而已，安能如松柏之亭亭霜雪间哉！美玉不琢不成器，顽金不煆不致精，钟不击不鸣，刀不磨不利。岂有天生弥勒，自然释迦？
If slightly [with] sentiments of retaining liking [of the] favourable, [and with] hating [of the] opposing, [this] in the end, [is] with summer grass [in winter] together rotting only. How [then are we] able [to be] like pine [and] cypress [trees], towering [and graceful] within frost [and] snow? Beautiful [fine] jade [that is] not polished [does] not become exquisite, hard gold [that is] not forged [by fire does] not [become] refined, bells [that are] not struck [do] not toll, [and] knives [that are] not sharpened [do] not [become] sharp. How can [there] be [a] naturally born Maitreya [Bodhisattva, or a] naturally [arising] Śākya[muni Buddha]?
欲为圣贤佛祖，必受恶骂如饮甘露，遇横逆如获至宝，方名素患难，行乎患难。方可于秽土植净土因。方如莲出淤泥，超登不退。
Desiring [to be] as noble [and] virtuous [ones], Buddhas [and] Patriarchs, [we] must receive harsh scoldings, [to be] as if drinking ambrosia, [when] encountering unexpected, [harsh and unreasonable] opposition, [to be] as if obtaining [the] most valuable treasures, then [is this] named [to, ‘as] usual, [when with] misfortune [and] difficulties, [still] do [what should be done] within misfortune [and] difficulties,’ [as stated in the ‘Doctrine Of The Mean’ (中庸)]. Then can [we] within [this] defiled land plant Pure Land’s causes [to be born there with the Three Provisions of Faith, Aspiration and Practice]. Then [are we] like lotus [flowers] arising [from the] mud, [to] transcend [this defiled land, to] ascend [Pure Land to be] non-retrogressible [in progress to Buddhahood].
倘无事则驾言念佛，求生净土。一遇不如意，辄悔愠咨嗟，吾恐三昧不成，生西未保。须于此十大碍行，一一自验。
If without [major opposing] matters, then ‘driving’ mindfulness [of] Buddha, [to] seek birth [in his] Pure Land, once [there is] encounter [of what does] not accord [with our] wishes, always [with] regret [and] indignation sighing then, we fear [that] Samādhi [will] not [be] accomplished, [with] birth [in the] West[ern Pure Land] yet [to be] guaranteed. [We] need [to], within these ten great obstacles practise, one by one [using them for] self-examination.
果于病时，难时，乃至被抑时，唯增念佛心，明苦空观，不尤不怨，庶莲萼日滋，称三昧宝王矣!
If, when within sickness, [and] when [with] difficulties, and even when being hindered, only increase [the sincere] mind [with] mindfulness [of] Buddha, understanding suffering [with] contemplation [of its] emptiness, not blaming [and] not resenting [anyone], so that [our] lotus buds [can by the] day [be nourished to] grow, [into what is] called [the] Treasure King [Of] Samādhis [which is the Concentration From Mindfulness Of Amitā(bha) Buddha (i.e. Āmítuófó)]!
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Namo Amituofo : Translation by Shen Shi’an
