学习通宗通教,不如老实念佛
[160] Learning [And] Practising [To Be] ‘Experts’ [In] Realisation [And] ‘Experts’ [In All Of The Buddha’s] Teachings, [Is] Not As Good [As] Earnestly [Practising] Mindfulness [Of] Buddha
修净业人,着不得一点巧。倘或好奇厌常,必致弄巧成拙。
People cultivating pure karma, not receiving [to] attain a little bit [of that] ‘clever’, if perhaps [with] fondness [of the] unusual [and] tired [of the] ‘ordinary’, [will] definitely lead [to] doing [of that] ‘clever’ [to] accomplish [the] clumsy.
[Note 1: Those practising mindfulness of Buddha, who do not seem to experience anything special, are actually those who have yet to deepen their practice with sincerity, with which inspiring experiences with auspicious signs (瑞祥) (which should not be craved for) will naturally arise, as enabled by the Buddha.]
[Note 2: Likewise, other Dharma practices also require diligent practice to bear fruits properly. When the ‘clever’ is heard of in famous though ancient examples, there tends to be fixation on them, forgetting that they are results that did not come overnight. Even if they did arise ‘suddenly’, they are from much cultivation in the past. That examples heard are ancient, is a stark reminder that the spiritual capacities of people these days are no longer as high in this Dharma-Ending Age (末法时期).]
此所以通宗通教之人,每每不如愚夫愚妇老实念佛者,为有实益。
[With] this, therefore [are] those people [who are] ‘experts’ [in] realisation [and] ‘experts’ [in ‘all’ of the Buddha’s] teachings, often not as good [as] those ‘foolish’ men [and] ‘foolish’ women [who] earnestly [practise] mindfulness [of the] Buddha, because [of this] having true benefits.
[Note 3: True experts in realisation and all of the Buddha’s teachings will not belittle the teachings and practice of mindfulness of Buddha, as this offers the swiftest path to Buddhahood.]
[Note 4: Attempting to learn a lot will spread one’s limited focus and time too thinly, leaving little time for actual practice with actual results. Having much learning can also give rise to the illusion of being well realised, when realisation can be severely lacking instead.]
[Note 5: The truth of whether one is well practised enough will be revealed when facing death. Those appearing to practise mindfulness of the Buddha ‘foolishly’ all their lives often contrast with the above ‘experts’ in how they depart, as noted by the Great Master, with peace and bliss, instead of with uneasiness and suffering. If so, who are the true experts and fools?]
若肯守此平淡朴实家风,则极乐之生,定可预断。否则不生极乐,亦可预断矣。
If willing [to] observe this ‘ordinary’, down-to-earth, sincere [and] honest ‘family’ tradition, then of birth [in the Pure Land Of] Ultimate Bliss, [this] definitely can [be] in advance decided. Otherwise, not [being] born [in the Land Of] Ultimate Bliss, can also [be] in advance decided.
[Note 6: It is with the apparently ‘ordinary’ yet utmost sincere practice of mindfulness of Buddha, that the truly extraordinary will be attained by the end of this life with certainty. It is with this down-to-earth practice, that there will be world-transcending (出世间) liberation. If distracted to no longer focus on this practice, these amazing results cannot be guaranteed, be it in this life or the next.]
净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
《印光法师文钞》(三编):复江易园书;
Dharma Master Yìnguāng’s Collected Writings (Third Compilation): Reply Letter [To] Jāng Yìyuán;
印光大师文钞菁华录(第一百六十则):三、示修持方法:戊、评修持各法(第二十三则)
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (160th Short Section): 3rd [Chapter]: Guidance [On] Practice Methods: Fifth, Reviews [On] Practices’ Each Method (23rd Short Section)
[Ref: #160 / 3.5.23]
Namo Amituofo : Translation and notes by Shen Shi’an
相关典籍
Related Text:
《印光大师文钞菁华录》
Record Of Great Master Yìnguāng’s Collected Writings’ Essence
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