《念佛着魔辩》
Discussion [On] Mindfulness [Of] Buddha [And] Encounters [Of] Demons
或问省庵曰：「参禅一门，全仗己力，故每多魔事。念佛则仗他力，故承佛护念，魔事不生，有诸，否乎？」
[A] questioner [to] Xǐng’ān said, ‘[As] Chán contemplation, [this] one [Dharma] Door, entirely relies [on] Self-power, [it is] thus very often [with] many demonic matters. Mindfulness [of] Buddha then relies [on] Other-power, thus receiving [the] Buddha’s mindful protection, [with] demonic matters not arising. [Will this] have many [such matters] or not?
省庵曰：「唯唯，否否。夫参禅、念佛，论其难易，固有自力、他力之分。若论魔事，二俱不免。」
Xǐng’ān said, ‘Yes, yes. No, no. Those [with] Chán contemplation, [and those with] mindfulness [of] Buddha, discussing [on their] difficulty [and] easiness, still have differences of Self-power [and] Other-power. [However], if discussing [on] demonic matters, both together cannot avoid [them].’
或者曰：「敢问何谓也？」
Someone said, ‘Dare [I] ask why [is this] said?’
曰：「魔事之来，其由有三：一者教理未明，二者不遇善友，三者自不觉察。
[I] said, ‘Of demonic matters [that] come, they have three causes. [1] First, [is with] teachings’ principles yet [to be] understood. [2] Second, [is] not meeting good[-knowing] friends. [3] Third, [is] personally not [being] aware [and] observant.
今夫人适千里之路，苟不按舆图，又不逢引导，复不识前路通塞，莽莽然而进，吾知其难免于错误之患矣。
Now, [of] those persons [who are] suitable [for taking a] road of [a] thousand lǐs, if not according to [a] [1] map, also not encountering [2] guides, moreover not [3] recognising [the] road’s openness [and] blockages, [with] thicket [after] thicket, however advancing, I know they [are] difficult [to] avoid [the] dangers of [making] mistakes.
参禅、念佛譬如行路，经教如舆图，善友如引导，觉察之心如识路通塞。虽两条途路夷险不同，俱不免错误之患。
Chán contemplation [and] mindfulness [of] Buddha [are], for example, like walking [on a] road, [with] [1] sūtra teachings like [the] map, [2] good[-knowing] friends like [the] guides, [and the] [3] mind of [being] aware [and] observant like [with] recognising [of the] road’s openness [and] blockages. Although [the] two paths’ smoothness [and] dangers [are] not [the] same, all [cannot] avoid [the] danger of [making] mistakes.
参禅且置，只如念佛，或有厌平坦而好奇特者，或有舍直截而求纡曲者，或两路兼行、两路俱失者，或以途中为家舍、平地为高山者，如是错误，不可胜举，皆教理未明之过也。
[1] [With] Chán contemplation also set side, just like [with] mindfulness [of] Buddha, perhaps having those detesting [the] smooth yet fond [of the] fantastic, perhaps having those abandoning [the] straightforward yet seeking [the] meandering [and] circuitous, perhaps [with] two roads simultaneously walked, those [with] two roads together lost, perhaps with [that] en route as home, those [with] flat lands [seen] as high mountains, such errors, [that] cannot [be] surpassed [in] listing, [are] all [due to the] mistake of [having the] teachings’ principles yet [to be] understood.
念佛一门，极圆极顿，至易至难。
[2] Mindfulness [of] Buddha, [this] one [Dharma] Door, [is] utmost perfect [and with] utmost sudden [awakening], extremely easy [and] extremely difficult.
只如《弥陀经》中『一心不乱』四字，浅言之，愚夫愚妇皆可为；深言之，大圣大贤终不能过。
Just like [the] Amitā[bha] Sūtra within, [on its] four words [of] “wholeheartedness without being scattered”. Shallowly speaking of [this], foolish men [and] foolish women can all do [it]. Deeply speaking of [this], great noble [and] great virtuous [beings in the] end [are] not able [to] surpass [it].
今初心行人，或暂得轻安，自谓已得事一心者，初开浅解，复自谓得理一心者，或粗念不生、细念犹生者，或勇猛过分，精进倍常，不知心外无佛，速求取证，不达善巧方便，急欲舍身，魔鬼因之遂入其体，为疯为狂，都不觉知。此善友不遇之过也。
Now, [those] practitioners [with] beginners’ [initial] mind, perhaps temporarily attaining tranquility, [of] those personally saying [to have] already attained [with] “practice wholeheartedness [without being scattered” (事一心不乱), they are only] beginning [to] open [to] shallow understanding. Again, those personally saying [to have] attained [with] “principle wholehearted [without being scattered” (理一心不乱), they are] perhaps those [with] coarse thoughts not arising, [yet with] fine thoughts still arising, perhaps [with] boldness [and] power excessive, [with] diligence double [of the] ordinary, not knowing [that the] mind outside [is] without Buddha, quickly seeking after realisation, not attaining skilful means, anxiously desiring [to] relinquish [their] bodies, [with] demonic ghosts, for this reason, then entering their bodies, becoming crazy [and] becoming mad, [with] all [of these] not aware [and] known. This [is due to the] mistake of [having] good[-knowing] friends not met.
夫众生生死以我见为本，我见不除，修行无益。然我见之生，根深蒂固，其萌芽发干，无处不有。
[3] Those sentient beings [in the cycle of] birth [and] death [are] with self-view as [their] original [nature, and with] self-view not eliminated, cultivation [of] practice [is] without benefit. However, [the] arising of self-view, [is] deeply-rooted, [with] its sprouting [and] rising stems, [with] nowhere not having [them].
是故见地高则我见俱高，工夫进则我见亦进。若不时时检点，刻刻提撕，则念念发生，心心增长，随逐行人，虽死不离。
Therefore, [those with] ground [of] insight high, [are] then [with] self-view together high, [and] those [with] efforts advancing, [are] then [with] self-view likewise advancing. If not constantly checking, [from] moment [to] moment reminding [themselves], then [from] thought [to] thought giving rise [to it, with] thought [to] thought increasing [and] growing, attaching [to and] following [these] practitioners, although [with] deaths, not departing [from it].
是故学人心不虚则自不觉察，不觉察故我见增长，少有所得则生骄慢，讥嫌同学，诽谤行人，虽有修行，终成魔事。此自不觉察之过也。」
Therefore, [if] people learning [are with] minds [that are] not humble, then personally not [being] aware [and] observant, not [being] aware [and] observant thus, [with] self-view increasing [and] growing, having little [of] that attained, then giving rise [to] arrogance [and] ridicule [of those] together learning, [and] slander [of] practitioners, although having cultivation [of] practice, [in the] end accomplishing demonic matters. This [is the] mistake of personally not [being] aware [and] observant.’
或曰：「参禅须近明师，若无明师，须看经教。念佛只贵深信力行，既能深信力行，则决定往生，何藉善友、经教？」
Someone said, ‘[To have] Chán contemplation, [one] must [be] near [a] [2] wise teacher, [and] if without [a] wise teacher, [there] must [be] seeing [of the] [1] sūtra teachings. Mindfulness [of] Buddha only values [having] profound Faith [for] diligent practice, [and] since able [to have] profound Faith [for] diligent practice, then definitely [able to be] reborn [in Pure Land], why rely [on] [2] good[-knowing] friends [and] [1] sūtra teachings?’
省庵曰：「是何言欤？世间小技尚不可无师，况念佛为出生死要门，若无善友、经教，从何开发？谁为引导？
Xǐng’ān said, ‘[These] are whose words? [Even] worldly small skills still cannot [be] without teachers, moreover, [for] mindfulness [of] Buddha, as [the] essential door [for] exiting [the cycle of] birth [and] death. If without [2] good[-knowing] friends [and] [1] sūtra teachings, from where [are the] [1] instructions? [And with] who as [the] [2] guides?
《观经》下三品，皆是临终善友开发，故得往生，其上、中品则不必言矣。
[The] Contemplation Sūtra’s three low grades, are all [with] [2] good[-knowing] friends’ [1] instructions [when] approaching [the] end [of] life, thus attaining rebirth. [Of] those [of the] high [and] medium grades then not needing [to] speak [of them].
须知从凡至圣，由易至难，莫不以善友、经教为根本。汝不因经教，何由而知净土法门而生信向耶？」
[It] must [be] known [that] from ordinary [beings] to noble [beings], from [the] easy to [the] difficult, none [are] not with [2] good[-knowing] friends [and] [1] sūtra teachings as roots. You, [if] not because [of] sūtra teachings, from where then, [do you] know [the] Pure Land Dharma Door, [to] then give rise [to] Faith’s direction?’
或曰：「若因经教而知念佛，则《弥陀》一经足矣，奚以多为？」
Someone said, ‘If due [to] [1] sūtra teachings then knowing [about] mindfulness [of] Buddha, then [is it with this] one Amitā[bha] Sūtra enough. Why [is there need to be] with many for [it]?
曰：「上根则可，中、下根人须遍阅净土诸书，备识信、行、愿三差别之相，加之善友警策，内以虚心觉照，庶几免于魔事，而后念佛之功可日进焉。
[I] said, ‘[With those of] high roots then capable [of this, for] persons [of] medium [and] low roots, [they] need [to] completely read [1] all [the] Pure Land books, [to be] prepared [with] knowledge [of] Faith, Practice [and] Aspiration, [the] forms of [the] trio’s differences. In addition, [with] [2] good[-knowing] friends’ admonitions, within with [the] [3] humble mind aware, [they will] probably [be] spared from demonic matters. After that, their merits of mindfulness [of] Buddha can [by the] day advance.
否则不为魔事，终成增上慢人，一念不觉，遂成沦坠，其祸可胜言哉！」
Otherwise, [if] not doing demonic matters, [in the] end becoming excessively conceited persons, [with] one thought not awakened, then becoming sunken [and] fallen, this misfortune cannot [be] expressed [by] words!’
或曰：「行人心既念佛，佛岂不垂护念？如其护念，魔事何从？」
Someone said, ‘Since practitioners’ minds [are with] mindfulness [of] Buddha, how can [the] Buddha not approach [to] mindfully protect [them]? If he mindfully protects [them], from where [are there] demonic matters?’
省庵曰：「念佛人果得一心不乱，则佛护念不虚。
Xǐng’ān said, ‘[Of] persons [with] mindfulness [of] Buddha, if attaining wholeheartedness without [being] scattered, then [with the] Buddha’s mindful protection, [this is] not false.
如其未得一心，或有以轻安为禅定、浅解为深悟者，随有所得，生增上慢，此则自取过愆，非如来咎。
If [there are] those yet [to] attain wholeheartedness, perhaps with having tranquility [mistaken] as meditative concentration, [and with] shallow understanding [mistaken] as deep awakening, according [to] that having “attained”, giving rise [to] excessive conceit, this then [is to] self-obtain transgressions, not [being the] Thus Come [One’s] mistake.
是故吾言善友、经教、觉察之心，三者缺一不可，而觉察之心尤为最要，不可须臾暂离。
Therefore, I say [that] [2] good[-knowing] friends, [1] sūtra teachings [and the] [3] mind of [being] aware [and] observant, [of] these three, [there] cannot [be] lacking [in] one. Yet, [the] [3] mind of [being] aware [and] observant [is] especially [the] most essential, [that] cannot [for] a moment [be] temporarily departed [from].
若一念不觉，则一念颠倒；念念不觉，则念念颠倒。颠倒既起，魔事兴焉。毕世工夫，一朝唐丧，可不畏欤？
If [with] one thought not aware, [this is] then [with] one thought inverted. [If with] thought [to] thought not aware, [this is] then [with] thought [to] thought inverted. [With] inverted [thoughts] since arising, demonic matters flourish. [With] one lifetime’s efforts, immediately lost in vain, how [is this] not [to be] feared?
《净土文》云：『身无病苦，心不颠倒。』当知『身无病苦』，则求在于佛；『心不颠倒』，则求在于我。在于佛者，非我敢必；在于我者，安可不自勉焉？
[Repentance Master Cíyún’s] Pure Land Verses [慈云忏主净土文] say, “[With the] body without sickness [and] suffering, [and with the] mind not inverted.” [It] should [be] known [that for “with the] body without sickness [and] suffering”, [this] then [is] sought [for], depending on [the] Buddha. [For “with] the mind not inverted”, [this] then depends on me. [For] that depending on [the] Buddha, [it is] not [what] I dare [to] suppose. [For] that depending on me, how can [I] not [have] self-encouragement?
设使临终一念颠倒，非唯九品不生，抑亦三途难免。佛虽大慈，救我不得，奈何奈何！
If supposing, [when] approaching [the] end [of life, with] one thought inverted, not only [will the] nine grades not [be] born [in], perhaps [with the] three paths difficult [to be] avoided. [The] Buddha, although [having] great loving-kindness, [wanting to] save me, [yet] cannot [do so]. How, [oh] how!
是故修净业人，不可一念远离善友，亦不可一念生颠倒心也。」
Therefore, people cultivating pure karma, must not [be with] one thought far departed [from] [2] good[-knowing] friends, [and] likewise must not [be with] one thought giving rise [to the] inverted mind.’
净土宗十一祖省庵大师
Pure Land Tradition’s 11th Patriarch Great Master Xǐng’ān
Namo Amituofo : Translation by Shen Shi’an
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