凡夫入道方便，诸宗究竟归宿
[14] Ordinary Beings’ Skilful Means [To] Enter [The] Path [And] All Traditions’ Ultimate Home [For] Return
迨至众生机尽，如来应息，而大悲利生，终无有尽。
Until arriving [at] sentient beings’ opportunities [and conditions having] exhausted, [did the] Thus Come [One’s manifestation in] response cease. Yet, [his] great compassion [to] benefit sentient beings, [in the] end, is without exhaustion.
由是诸大弟子，分布舍利，结集经藏。俾遍界以流通，冀普沾乎法润。
Due [to] this, all great disciples distributed [his] śarīras, [and] collected [the] Sūtra Treasury. So that everywhere [in the] world, [can be] with [it] transmitted [and] spread, hoping [to] universally benefit [all] from [the] Dharma’s moisturisation.
及至东汉，大教始来，但由风气未开，故唯在北方流通。至孙吴赤乌四年，康僧会尊者，特开化建业。蒙如来舍利降临，致孙权极生信仰。遂修寺建塔，以宏法化，此法被南方之始也。
Up until [the] Eastern Hàn [Dynasty (25—220), the] great teachings began [to] come. Only due [to their] common practices yet [to be] revealed, thus only in the North transmitted [and] spread. Until Sūnwú Chìwū’s fourth year (241), [the] Honoured One Kāng Sēnghuì (?—280), specially [for] inspiring [and] transforming, established [the] cause. Receiving [the] Thus Come [One’s] śarīras [that] arrived, [this] led to Sūn Quán’s (182—252) utmost giving rise [of] faith. Thereupon constructing monasteries [and] building pagodas, with propagating [of the] Dharma transforming, this [is the] beginning of [the] Dharma covering the South.
至晋而遍布高丽、日本、缅甸、安南、西藏、蒙古诸国。自兹以后，蒸蒸日上。至唐而诸宗悉备，可谓极盛。
Until [the] Jìn [Dynasty (266–420)], then covering over [to] Korea, Japan, Burma, Ānnán (Vietnam), Tibet, Mongolia, all [these] countries. Naturally, [from] now afterwards, becoming more prosperous with each passing day. Until [the] Táng [Dynasty (618–907)], then [with] all [the] traditions all gathered, [this] can [be] said [to be the] peak.
天台、贤首、慈恩以宏教。临济、曹洞、沩仰、云门、法眼以宏宗。南山，则严净毗尼。莲宗，则专修净土。
[The] Tiāntái, Xiánshǒu (华严: Huáyán: Flower Adornment) [and] Cí’ēn (唯识: Wéishí: Mind-Only) [Traditions are] with propagation [of scriptural] teachings. [The] Línjì, Cáodòng, Wéiyǎng, Yúnmén [and] Fǎyǎn [Traditions are] with propagation [of Chán (禅)] essentials. [The] Nánshān [Tradition is] then [with] strict [and] pure [observation of the] Vinaya. [The] Lotus (净土: Pure Land) Tradition, [is] then [with] focused cultivation [of the] Pure Land [Dharma Door].
如各部之分司其职，犹六根之互相为用。良以教为佛语，宗为佛心，律为佛行。心语行三，决难分属。约其专主，且立此名。
Like each department that separately takes charge [of] its responsibility, also [like the] six roots that [are with] one another for use. Because [they are] with [the scriptural] teachings as [the] Buddha’s words, [the Chán] essentials as [the] Buddha’s mind, [and the] Vinaya as [the] Buddha’s actions, [their] minds, words [and] actions, [these] three, [are] definitely difficult [to] separately classify. About their focus mainly, [there is] temporary establishing [of] these [traditions’] names.
唯净土一法，始则为凡夫入道之方便，实则是诸宗究竟之归宿。以故将堕阿鼻者，得预末品。证齐诸佛者，尚期往生。
Only [the] Pure Land, [this] one Dharma [Door, in the] beginning then, is [the] skilful means of ordinary beings [for] entering [the] path, [and] actually is [the] home [for] returning, of all traditions in the end. Therefore, those [who] will fall [into] Avīci [Hell can] attain [the] preparatory last grade, [and] those [who have] realised [that] equal [to] all Buddhas, also hope [to be] reborn [there].
如来在世，千机并育，万派朝宗。佛灭度后，宏法大士，各宏一法，以期一门深入，诸法咸通耳。
[When the] Thus Come [One was] in [the] world, [a] thousand capacities [were] together nurtured, [and] ten thousand sects faced [the] source. After [the] Buddha’s Parinirvāṇa, Great Bodhisattvas [who] propagated [the] Dharma, each propagated one Dharma [Door], with hope [of having] one door deeply entered, [then with] all Dharma [Doors] all penetrated only.
譬如帝网千珠，珠珠各不相混。而一珠遍入千珠，千珠悉摄一珠。参而不杂，离而不分。泥迹者，谓一切法，法法各别。善会者，则一切法，法法圆通。
For example, like Emperor [Śakra’s] net [with a] thousand gems, each and every gem, each [does] not mix [with] one another. Yet [in each] one gem everywhere, enters [the] thousand gems, [and the] thousand gems all gather [in each] one gem. Blended yet not disorderly, apart yet not separate. Those constrained [by] manifestations, say all Dharma [Doors, are with] each and every Dharma [Door] different. Those well understanding [this, are] then [with] all Dharma [Doors, with] each and every Dharma [Door] perfectly penetrated.
如城四门，随近者入。门虽不同，入则无异。若知此意，岂但诸佛诸祖所说甚深谛理，为归真达本、明心见性之法。即尽世间所有一切阴、入、处、界、大等，一一皆是归真达本、明心见性之法。
Like [a] city’s four doors, [with] those accordingly nearing [and] entering, [these] doors, although [are] not [the] same, [that] entered [is] then without difference. If knowing this meaning, not only [are] all Buddhas [and] all Patriarchs’ those spoken extremely profound truths [and] principles, Dharma [Doors] for returning [to the] true, attaining [the] fundamental, realising [the] mind [and] seeing [our] nature, even [if] exhausting [the] world’s all aggregates, objects, bases, realms, great [elements and] others, each [and every] one are all dharmas of returning [to the] true, attaining [the] fundamental, realising [the] mind [and] seeing [our] nature.
又复一一皆即是真是本，是心是性也。以故《楞严》以五阴、六入、十二处、十八界、七大，皆为如来藏妙真如性也。
Also again, each and every one is all the same as [the] true, [which] is [the] fundamental, is [the] mind [and] is [our] nature. Therefore, [the] Śūraṅgama [Sūtra is] with [the] five aggregates, six objects, twelve bases, eighteen realms [and] seven great [elements], all as [the] Thus Come [Ones’] Treasury’s wonderful True Thusness’ nature.
[Notes: Five Aggregates (五阴): (1) Form (色) (Four Great Elements [四大]), (2) Feelings (受), (3) Perception (想), (4) Mental Formation (行), (5) Consciousness (识).
Six Objects (六入/六境) / Six Dusts (六尘): (1) Eye Object/ Dust (of sight) (眼境), (2) Ear Object/ Dust (of sound) (耳境), (3) Nose Object/ Dust (of smell) (鼻境), (4) Tongue Object/ Dust (of taste) (舌境), (5) Body Object/ Dust (of touch) (身境), (6) Mind Object/ Dust (of thought) (意境).
Six Roots (六根): (1) Eye Root (眼根), (2) Ear Root (耳根), (3) Nose Root (鼻根), (4) Tongue Root (舌根), (5) Body Root (身根), (6) Mind Root (意根).
Twelve Bases (十二处): (1-6) Six Roots (六根), (7-12) Six Objects (六境).
Six Consciousnesses (六识): (1) Eye Consciousness (Sight) (眼识), (2) Ear Consciousness (Sound) (耳识), (3) Nose Consciousness (Smell) (鼻识), (4) Tongue Consciousness (Taste) (舌识), (5) Body Consciousness (Touch) (身识), (6) Mind Consciousness (Thought) (意识).
Eighteen Realms (十八界): (1-6) Six Roots (六根), (7-12) Six Objects (六境), (13-18) Six Consciousnesses (六识).
Four Great Elements (四大): (1) Earth Great Element (地大) of solidity, (2) Water Great Element (水大) of fluidity, (3) Fire Great Element (火大) of (heat) energy, (4) Wind Great Element (风大) of movement.
Seven Great Elements (七大): (1–4) Four Great Elements (四大), (5) Space Great Element (空大) of nothingness, (6) Perception Great Element (见大) of seeing, (7) Consciousness Great Element (识大) of awareness.]
（如来藏妙真如性，含育生佛，包括空有。世出世间，无有一法能出其外，不在其中。见《正编·复海曙师书》）
([The] Thus Come [Ones’] Treasury’s wonderful True Thusness’ nature contains [and] nurtures sentient beings [and] Buddhas. [It] includes emptiness [and] existence. [With the] worldly [and] world-transcending, there is not one dharma able [to be] that outside, not within it. See ‘First Compilation’s Reply Letter [To] Master Hǎishǔ’.)
由是言之，无一法非佛法，亦无一人非佛也。无奈众生，珠在衣里，了不觉知。怀宝循乞，枉受穷困。以如来心，作众生业。以解脱法，受轮回苦，可不哀哉！
Due [to] this saying that, [it is] without one dharma [that is] not [the] Buddhas’ Dharma, also without one person [who is] not [a] Buddha. [How] helpless, [that] sentient beings, [with] gems in [their] clothes, [are] completely not aware [of them]. Carrying [in their] bosoms [these] treasures, [yet] adhering [to] begging, [with] useless receiving [of] poverty [and] difficulties. With [the] Thus Come [Ones’] minds, [yet] creating sentient beings’ karmas. With liberation’s Dharma [Door, yet] receiving rebirths’ suffering, how [is this] not pitiful?
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》（正编）：佛学编辑社缘起；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Buddhist Studies’ Editorial Society’s Conditions [For] Arising;
印光大师文钞菁华录（第十四则）：一、赞净土超胜（第十三则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (14th Short Section): 1st [Chapter]: Praise [Of The] Pure Land [Dharma Door Being] Transcendental [And] Supreme (14th Short Section)
[Ref: #14 / 1.14]
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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