(Afterword On) Practices With Ten Great Obstacles (Or) Ten Kinds Of Non-Seeking《十大碍行》/《十不求行》(跋)

【《印光大师法语》：元妙叶禅师《宝王三味念佛直指》云：】

[Great Master Yìnguāng’s Dharma Words: Yuán (Dynasty’s) Chán Master Miàoyè (in his) ‘Direct Pointers (For) Mindfulness (Of) Buddha (For The) Treasure King (Of) Samādhis’ said:]

《十大碍行》
Practices [With] Ten Great Obstacles 　

详夫一心平等体性无亏。

Comprehensively [speaking, all] ordinary beings [are with the] one [same] mind, equally [with the] essential [Buddha-]nature, without [any] deficiencies.

众生虽缠绵于业识之中，靡不有出尘之志。

Sentient beings, although entangled within [deluded] karmic consciousnesses, none [do] not have [the] aspiration [to] depart [from the] dust [of defilements].

方欲究道，魔境先彰，一事亏心，万善俱失。

Just when desiring [to] carefully study [and practise the] path, [with] demonic situations first manifesting, [and just] one matter [leading to a] guilty conscience, [the] ten thousand goodnesses [are] entirely lost.

成小败广，得者还稀。

[Thus with] successes little, [and] failures extensive, [while] those [with] attainments [are] even [more] rare.

况乎物欲交倾，死生迁变，递相仿効，易地皆然。

What more, [for] material desires, [with] one another competing [and clashing, in the cycle of] death [and] birth [with many] changes, [they] take turns, [to] replace [and] mimic one another. Even if changing [their] positions, [they are with behaviour that is] all [the same, as] so.

使我如来于三大阿僧祇劫，舍无数头目髓脑，国城妻子，身肉手足，

If our Thus Come [One], within three great asaṃkhyeya kalpas, willingly gave up innumerable heads, eyes, brains, kingdoms, cities, wives, children, bodies, flesh, hands [and] legs,

戒忍精进，承事知识，不惜身命，修行道品，所得法门，因兹障碍，退其心故，一旦在我而灭，可不痛伤？

[to practise the Six Perfections of Generosity], Precepts, Patience, Diligence, [Concentration and Wisdom, to] undertake practice [and seek good-]knowing [friends], not hesitating [to sacrifice] body [and] life, [to] cultivate practice [of the] path factors, [of] all attained Dharma doors, because [of our] obstacles now, [having] retrogression [of] that [Bodhi] Mind [for Buddhahood] thus, once with us then extinguished, how [is this] not sorrowful [and] painful?

我今既为释迦之子，不以力争，坐令法界群有永失慧目，甚于割切身肉也。

We now, since as Śākya[muni Buddha’s] disciples, [if] not doing all we can, [and instead just] sit [by and] let [the] Dharma realm’s sentient beings forever lose [their] wisdom eyes, [this is] more [painful] than [to] cut off [our] bodies’ flesh.

是故我今依经，创立十种大碍之行，名十不求行。

Therefore, I now rely [upon the] sūtras, [to] establish ten kinds [of] practices [within] great obstacles, [also] named [the] ‘Ten Practices [Of] Non-Seeking.’

【《印光大师法语》：下十段每段
[A] 第一句标起。
[B] 第二句反明病根。
[C] 第三句说列病症。
[D] 第四句出正义。
[E] 第五句显力用。】

[Great Master Yìnguāng’s Dharma Words: Below (are the) ten sections, (with) every section’s
[A] first line (on the) symptom (that) arose.
[B] (The) second line reflects clearly (on the) sickness’ root.
[C] (The) third line speaks (of the) kind (of) sickness.
[D] (The) fourth line gives (the) right action.
[E] (The) fifth line reveals (its) power (and) function.]

人虽不故愿于碍，但于此间或不得已。

People although [do] not intentionally wish [to be] within obstacles, but within this [time and] place, [we] perhaps have no choice, [but to encounter them].

有一切障碍现前之时，俾我身心先居碍中，而众魔诸恶障碍之境不能侵我。不能障我。

When all obstacles appear before [us, we should] enable our bodies [and] minds [to] first dwell within [these] obstacles. [By being prepared for them], situations of many demons [and] all evil obstacles [are] then not able [to] invade us, not able [to] obstruct us.

譬如金火同炉，火虽欺金，金必成器。

For example, like gold [and] fire [in the] same furnace, [the] fire although taking advantage [of the] gold, [the] gold [will] definitely become exquisite.

其十种大碍之行今当说。

These ten kinds [of] practices [with] great obstacles now should [be] spoken [of].

一、念身不求无病。
[1A] First, [being] mindful [of the] body, not seeking [to be] without sickness.
二、处世不求无难。
[2A] Second, conducting [oneself in] society, not seeking [to be] without difficulties.
三、究心不求无障。
[3A] Third, examining [the] mind, not seeking [to be] without obstacles.
四、立行不求无魔。
[4A] Fourth, establishing practices, not seeking [to be] without [the] demonic.
五、谋事不求易成。
[5A] Fifth, planning matters, not seeking [them to be] easily accomplished.
六、交情不求益我。
[6A] Sixth, [in] friendly relationships, not seeking [to] benefit oneself.
七、于人不求顺适。
[7A] Seventh, of people, not seeking [the] agreeable.
八、施德不求望报。
[8A] Eighth, [practising the] virtue [of] generosity, not seeking [or] hoping [for] repayment.
九、见利不求沾分。
[9A] Ninth, seeing benefits, not seeking receiving [of them in] part.
十、被抑不求申明。
[10A] Tenth, being hindered, not seeking [to] declare [so].

此十种大碍之行摄一切诸碍。

These practices [with] ten kinds [of] great obstacles [are able to] gather [and transform] all obstacles.

惟上智者堪任。中下之人不敢希冀。

Only those [with] high wisdom [are] adequately capable [of] undertaking [them, while] persons of medium [and] low [wisdom do] not dare [to even] hope [for these obstacles].

若有得闻此十句义，于诸碍中一一皆能照察觉悟，省身体道，持之不失，则能入诸魔界，不为群魔退转其心。

If having attained hearing [of] these ten lines’ meanings, within all obstacles, [with] one by one, all able [to be] clearly examined [and] awakening [to them], reflecting [on] ourselves [and] understanding [the] path, upholding [and] not losing it, then [are we] able [to] enter all demonic realms, [and] not by demonic hordes’ [influences, have] retrogression [of] that [Bodhi] Mind.

循诸色声，不为色声惑乱其志，乃至憎爱利名之境，人我得失之场。

[When] ‘following’ all forms [and] sounds, [yet] not by forms [and] sounds confusing [and] scattering that aspiration, and even [so in] situations of hate [and] love [with] fame [and] profit, places of others [and] self [with] gains [and] losses.

我心先居碍中，彼碍岂能为碍。

[With] our minds first dwelling within obstacles, [by being prepared for them], how can those obstacles [be] able [to be] as obstacles?

碍若无碍，则于道行，尚可直进。

[With] obstacles like [being] without obstacles, then of [the] path’s practice, [we] still can directly advance.

何况，得于自然无碍之境，道岂不可进哉？

What more, [if] attained [to] naturally [be] without situations of obstacles, how can it be that [practice of the] path [will] not [be] able [to] advance [then]?

譬如高崖之木，虽久旱如焚，尚不改其秀色。

For example, trees [on a] high cliff, although [there for a] long [time in] drought, as if burnt, [this] still [does] not change their beautiful scenery.

何况，再泽滂(pāng)沾，而又加于三春之令，岂不敷荣茂实者乎？

What more, [they will] again [be] fertile, [with] rushing water moistened, yet again, [with] addition [of the] season of three spring [months]. How can they not blossom [with] lush flowers [and] fruits [then]?

又如根缺之人，运用虽艰，而于求食之计，有不胜之巧。

Also, like those lacking [in sense] roots, [when] using [them], although difficult, yet of plans [to] seek food, [they] have skills [that are] unequalled.

若以求得之计，移之于求道，岂在碍不能行道乎。

If with plans of seeking gains, changed [to be] seeking [of the] path, how can it be that [when] with obstacles, [we are] not able [to] practise [the] path?

当知此碍即是一切众生大善知识。

[It] should [be] known [that] these obstacles are the same as all sentient beings’ great good-knowing friends.

亦是一切众生良佑福田，可以了死脱生，可以超凡入圣。

[They are] also all sentient beings’ good blessings [and] fields [of] blessings, able [to], with [them, be] liberated [from the cycle of] death [and] birth, [and] able [to], with [them], transcend [the] ordinary, [to] enter [the realm of the] noble.

于诸世间所有美味、上服、金刚、珠玉、一切众宝，所不能及。

Within all of [the] world’s delicacies, superior clothing, vajra, gems, jade [and] all [of] many treasures, all [are] not able [to] reach [them to be equal].

是故若非以碍为道，则于非碍，反成为碍。何以故？

Therefore, if not with obstacles as [the] path, [we are] then within non-obstacles, [which] instead become obstacles, [due to spiritual complacency and stagnation]. Why [is this] so?

身无病，则贪欲乃生。
[1B] [If the] body [is] without sickness, thus [will] greedy desires then arise.
世无难，则骄奢必起。
[2B] [If] life [is] without difficulties, thus [will] arrogance [and] extravagance definitely arise.
心无障，则所学躐(liè)等。
[3B] [If the] mind [is] without obstacles, thus [will] that learnt skip necessary steps.
行无魔，则誓愿不坚。
[4B] [If] practice [is] without demonic [difficulties], thus [will] vows not [be] resolute.
事易成，则志成轻慢。
[5B] [If] matters [are] easily accomplished, thus [will] aspiration become slighting [of others].
情益我，则亏失道义。
[6B] [If] relationships benefit me, thus [will there be] loss [of] righteousness [and] justice.
人顺适，则内心自矜(jīn)。
[7B] [If] people [are] agreeable, thus [will the] mind within [have] self-boasting.
德望报，则意有所图。
[8B] [If with] virtues, hoping [for] repayment, thus [will the] mind have that schemed [after].
利沾分，则痴心必动。
[9B] [If with] benefits received [in] part, thus [will the] deluded mind definitely [be] moved.
抑申明，则人我未忘。
[10B] [If] hindered [and] declaring [so], thus [are] others [and] self yet [to be] forgotten.

以是义故，则知十无碍道能生是过，及成如是一切不吉祥事，为障道因缘。何以故？

With these meanings, thus know [that] paths without [the] ten obstacles [are] able [to] give rise [to] these faults, and become all such inauspicious matters, as causes [and] conditions [that] obstruct [the spiritual] path. Why [is this] so?

贪欲生，必破戒退道。
[1C] [If] greedy desires arise, definitely [will they lead to] breaking [of] precepts [and] retrogression [on the] path.
骄奢起，必欺压一切。
[2C] [If] arrogance [and] extravagance arise, [one will] definitely push around all [others].
学躐等，必未得谓得。
[3C] [If that] learnt skipped necessary steps, definitely [will that] yet attained [be] said [as] attained.
愿不坚，必未证谓证。
[4C] [If] vows [are] not resolute, definitely [will that] yet realised [be] said [as] realised.
志轻慢，必称我有能。
[5C] [If with] aspiration [that] slights [others], definitely [will there be] praise [of] oneself [to] possess capabilities.
亏道义，必见人之非。
[6C] [If] losing righteousness [and] justice, definitely [will there be] seeing [of] others’ wrongs.
内自矜，必执我之是。
[7C] [If] self-boasting, definitely [will there] be attachment [to] one’s ‘rightness’.
意有图，必华名欲扬。
[8C] [If the] mind has scheming, definitely [will there be one’s] ‘illustrious’ name desired [to be] praised.
痴心动，必恶利毁己。
[9C] [If the] deluded mind moves, definitely [will greed for] evil benefits destroy oneself.
存人我，必怨恨滋生。
[10C] [If] harbouring [the] mind [of] others [and] self, definitely [will] grudges [and] hatred breed.

是十种过，从凡妄生，皆名邪见，展转生起无量恶法，遍虚空界，必令众生堕于地狱。

These ten kinds [of] faults, from ordinary [beings’] false [and stray thoughts] arising, [are] all named [as] evil views, [which] continuously transform, giving rise [to] immeasurable evil dharmas [i.e. phenomena [of mind and matter]. Pervading [the] realm [of] empty space, [they will] definitely enable sentient beings [to] fall within [the] hells.

岂可于此不生敬慎？若能体兹碍境，

How can it be, that [we are] within these [faults, yet] not giving rise [to] reverence [and] caution [to the law of karma]? If able [to observe and] experience these situations [with] obstacles,

识病因缘，知病性空，病不能恼。
[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.
了难境界，体难本妄，难亦奚(xī)伤。
[2D] Clearly understanding difficult situations, [observing and] experiencing difficulties [to] fundamentally [be] illusory, how [are these] difficulties also [able to] harm?
解障无根，即障自寂，障不为碍。
[3D] Understanding obstacles [to be] without roots, immediately [will] obstacles self-extinguish, [with] obstacles not [experienced] as obstacles.
达魔妄有，究魔无根，魔何能娆。
[4D] Realising demons [are] illusory, examining demons [to be] without roots, how [are] demons able [to] disturb?
量事从心，成事随业，事不由能。
[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].
察情有因，于情难强，情乃依缘。
[6D] Examining relationships [to] have causes, of relationships, [they are] difficult [to] forcibly [seek, as] relationships still rely [upon] conditions.
悟人处世，观人妄为，人但酬报。
[7D] Realise [that of] people conducting [themselves in] society, contemplate [these] people [to be with] illusory [good and bad] behaviour, [that] people [are] only [for] repayment [of their (past and present) kindness].
明德无性，照德非常，德亦非实。
[8D] Clearly knowing [that] virtues [are] without [self-]nature, reflect [that as] virtues [are] not permanent, virtues [are] also not real.
世利本空，欲利生恼，利莫妄求。
[9D] [Knowing] worldly benefits [are] fundamentally empty, [with] desires [for worldly] benefits giving rise [to] afflictions, [of these] benefits, do not inappropriately seek [them].
受抑能忍，忍抑为谦，抑何伤我。
[10D] Receiving hindrances [and] able [to] endure [them, with] enduring [of] hindrances as humility, how [can these] hindrances harm me?

是故大圣化人，
Therefore, great noble [ones who] transform people, [are]

以病苦为良药，
[1E] With suffering [of] sickness, [regarded] as good medicine,
以患难为解脱，
[2E] With misfortune [and] difficulties, [regarded] as liberation,
以障碍为逍遥，
[3E] With obstacles, [regarded] as freedom without fetters,
以群魔为法侣，
[4E] With demonic hordes, [regarded] as Dharma companions,
以事难为安乐，
[5E] With matters’ difficulties, [regarded] as peace [and] bliss,
以弊交为资粮，
[6E] With disadvantageous relationships, [regarded] as provisions,
以逆人为园林，
[7E] With opposing people, [regarded] as gardens [for planting seeds of meritorious virtues, by practising patience, understanding, forgiveness and such],
以市德为弃屣(xǐ)，
[8E] With [the] marketplace’s ‘virtues’ [for worldly benefits, regarded] as thrown away shoes,
以疏远利为富贵，
[9E] With distancing [from] benefits, [regarded] as wealth [and] honour, [and]
以受抑为行门。
[10E] With receiving [of] hindrances, [regarded] as doors [of] practice.

【《印光大师法语》(妙叶禅师法语节录)：此十摄一切碍。惟上智堪任，中下之人不敢希冀。若照察觉悟，省身体道，持之不失，则能入诸魔界，不为群魔沮伤，循诸色声，不为色声惑乱。乃至憎爱名利之场。人我得失之境，我心先居碍中，彼碍岂能为碍，碍若无碍，道行可以直进。】

[Great Master Yìnguāng’s Dharma Words (as excerpted from Chán Master Miàoyè’s Dharma words): These ten (sections) gather all obstacles. Only those (with) high wisdom (are) adequately capable (of) undertaking (them, while) persons of medium (and) low (wisdom do) not dare (to even) hope (for these obstacles). If clearly examining (and) awakening, reflecting (on) oneself (and) understanding (the) path, upholding (and) not losing it, then (are they) able (to) enter all demonic realms, (to) not (be) by demonic hordes dejected (and) injured, (to) follow all forms (and) sounds, (yet) not by forms (and) sounds confused. And even (so in) places of hate (and) love, (with) fame (and) profit. (In) realms (of) others (and) self, (with) gains (and) losses, (with) my mind first dwelling within obstacles (by being prepared for them), how can those obstacles (be) able (to be) as obstacles? (With) obstacles like (being) without obstacles, (the) path’s practice can directly advance.]

如是则居，碍反通。求通反碍。于此障碍，皆成妙境。

[As] such thus dwelling, [being prepared for them], obstacles [are] instead passed through. Seeking [to] pass through [them] instead obstructs. Within these obstacles, all [of them] become wonderful circumstances [for advancement on the path].

故得之与失，自不能知。人奚(xī)于中强生取舍？是以如来于障碍中得菩提道。

Thus, of [true] gains and losses, one [is] not able [to simply] know [them]. How [then, can] people within forcibly give rise [to the mind of what to] accept [or] reject? Therefore, [the] Thus Come [One] within obstacles attained [the] Bodhi path.

至若为半偈时之遇罗刹，作仙人世之值歌利，瓦石来击之增上慢比丘。

Going so far as to, when [as a Brahmin], for [seeking] half [of a Dharma] verse, [he] encountered [a] rākṣasa [and was willing to sacrifice his life for it, when] being [in the] life [as a] sage [perfecting patience, he] met [King] Kalinga, [who cut off his limbs, and when as Constantly Not Slighting Bodhisattva (常不轻菩萨), he was with] tiles [and] rocks struck [by] bhikṣus [with] increased conceit.

木盂为孕之大毁谤嬖(bì)女，及鸯(yāng)屈摩罗之辈，提婆达多之徒，皆来作逆。

[When as the Buddha, with a] wooden bowl, behaving as ‘pregnant’, [he received] great slander [by Ciñcā-mānavikā (旃遮) the] female prostitute, extending [to] kinds of persons [like] Angulimālā [who tried to kill him, and] disciples [like] Devadatta [who tried to replace him], all [of them] came [to] create opposition.

而佛悉与其记，化令成佛。

Yet, [the] Buddha for them conferred predictions of enlightenment, transforming [to] enable [them to be] accomplished [as] Buddhas.

岂不以彼逆，而为吾之顺，以彼毁，而为吾之成也？

How can [we] not [with] those opposing, then [regarded] as [those] for favouring us, with those slandering, then [regarded] as [those] for accomplishing us?

何况，时薄世恶，人事异常，于学道人，岂无障碍？

What more, when times [are] unkind [and the] world [is] evil, [with] human affairs abnormal [and unexpected], for those [who] learn [and practise the] path, how can it be that [they are] without obstacles?

于今若不先居于碍，则障碍至时莫能排遣，使法王大宝因兹而失，可不惜？

Now, if not first dwelling within [these] obstacles, [by being prepared for them], then when obstacles reach [us, we might] not [be] able [to] eliminate [or divert them]. Causing [the] Dharma King’s great treasure, because [of] this, [to] then [be] lost, how is this not [a] pity?

诸愚故，依经聊述所知，愿勿嫌弃。

[With] all [of us being] foolish [ones], thus [should we] rely [upon the] sūtras. Depending on [the] stated [for] what [to] know, may [we] never turn our backs [on these teachings].

倘因闻此义故，障碍现前，反能勇进于道，可谓得斯旨焉。

If by hearing these meanings thus, [with] obstacles appearing before [us, and] instead [be] able [to] courageously advance on [the] path, [we] can [be] said [to have] attained this purpose, [to learn and practise as taught].

《宝王三味念佛直指》
Direct Pointers [For] Mindfulness [Of] Buddha [For The] Treasure King [Of] Samādhis
妙叶禅师
Chán Master Miàoyè

相关论著
Related Treatise:

《宝王三味念佛直指》
http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra19/T47n1974.pdf

【《印光大师法语》：明蕅益大师《十大碍行跋》云：】

[Great Master Yìnguāng’s Dharma Words: Míng (Dynasty’s) Great Master Ǒuyì (in his) ‘Afterword (On) “Practices (With) Ten Great Obstacles”‘ said:]

《十大碍行》跋
Afterword [On] ‘Practices [With] Ten Great Obstacles’

佛祖圣贤，未有不以逆境为大炉韝(gōu)者。

[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.

佛四圣谛，苦谛居初。又称八苦为八师。

[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！

If slightly [with] sentiments of retaining liking [of the] favourable, [and with] hatred [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?

美玉不琢不成器，顽金不煆不致精，钟不击不鸣，刀不磨不利。

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.

岂有天生弥勒，自然释迦？

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。

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)].

方可于秽土植净土因。方如莲出淤泥，超登不退。

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(zhé)悔愠(yùn)咨嗟(zījiē)，吾恐三昧不成，生西未保。

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.

须于此十大碍行，一一自验。

[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)]!

《灵峰宗论》
Treatise [Of The] Spirit Peak Tradition
净土宗九祖蕅益大师
Pure Land Tradition’s 9th Patriarch Great Master Ǒuyì