以病为药，誓求净土
[130] With Sickness As Medicine, Vow [To] Seek Pure Land
若境遇不嘉者，当作退一步想。试思世之胜我者固多，而不如我者亦复不少。
If those circumstances encountered [are] not excellent, [you] should take a step back [and] think. Try contemplating that [while] those [in this] world superior [to] me [are] certainly many, yet those not as good as me [are] likewise not few.
但得不饥不寒，何羡大富大贵？乐天知命，随遇而安。
However, getting [to be] not hungry [and] not cold, why envy [those with] great wealth [and] great honour? [Be] joyful [with that] natural [and] know [your] destiny, according [to whatever] encountered then [be at] peace.
如是则尚能转烦恼成菩提，岂不能转忧苦作安乐耶。
Thus then, still able [to] transform afflictions [to] accomplish Bodhi [i.e. Enlightenment], how can [you] not [be] able [to] transform worries [and] suffering [to] become peace [and] bliss.
若疾病缠绵者，当痛念身为苦本，极生厌离，力修净业，誓求往生。
If [there are] those [with] sicknesses lingering, [you] should [be] sorrowfully mindful [of your] body as suffering’s root, [have] utmost giving rise [of] revulsed renunciation [of the cycle of birth and death], diligently cultivate pure karmas, [and] vow [to] seek rebirth [in Pure Land].
诸佛以苦为师，致成佛道。吾人当以病为药，速求出离。
All Buddhas [are] with suffering as [their] teacher, [which] leads [to] accomplishing [of the] Buddha path. We should [be] with sickness as medicine, [to] quickly seek departure.
[Note: Doing so with suffering motivates instead of disheartens us, to swiftly depart from the otherwise endless cycle of birth and death, which has indefinitely more sicknesses to come.]
须知具缚凡夫，若无贫穷疾病等苦，将日奔驰于声色名利之场，而莫之能已。谁肯于得意烜赫(xuǎnhè)之时，回首作未来沉溺之想乎。
[It] must [be] known [that as] completely bound ordinary beings, if without poverty, sickness [and other] kinds [of] suffering, [we] will [every] day run quickly [after] occasions of song, [dance], sex, fame [and] benefits, yet [with] no one able [to] stop. Who [is] willing to, when getting [that] wished [with] fame [and prestige], turn around [to] have thoughts of future sinking [and] drowning [in birth and death’s suffering ocean (生死苦海)]?
天之成就人者多以逆
[130] Of Those Persons [By The] Heavens Accomplished, Many [Are] With Adversities
孟子曰：「故天将降大任于斯人也，必先苦其心志，劳其筋骨，饿其体肤，空乏其身，行拂乱其所为，所以动心忍性，增益其所不能。」
Mèngzǐ [i.e. Mencius] said, ‘Therefore, [when the] heavens [are] about [to] bestow [a] great responsibility [upon] this person, [they] will first make things difficult for his will, toil his muscles [and] bones, starve his body [and] skin, empty [and] exhaust his body, do [what] contradicts [and] confuses him [on] his actions, therefore startling [his] mind’s tenacious nature, [to] increase it [to] that [he was] not able [to].’
故知天之成就人者多以逆，而人之只承天者宜顺受也。
Thus knowing [that] of those persons [by the] heavens accomplished, many [are] with adversities, and only those persons receiving [the] heavens’ [will are] suitable [for] complyingly receiving [it].
然孟子所谓大任，乃世间之爵位，尚须如此忧劳，方可不负天心。
Certainly, Mèngzǐ’s so-called great responsibility, thus [is about] feudal [lords’] positions of [the] world, [which] still must [be] like this, [with] worries [and] toil, then can [they] not let down [the] heavens’ will.
何况吾人以博地凡夫，直欲上承法王觉道，下化法界有情。倘不稍藉挫折于贫病，则凡惑日炽，净业难成。
Moreover, we, as barren ground’s ordinary beings, directly desiring [to have] higher receiving [of the] Dharma Kings’ path [of] awakening, [and] lower transforming [of the] Dharma realm’s sentient [beings], if not slightly relying on setbacks of poverty [and] sickness, then [will] all confusions [by the] day blaze [on, and] pure karmas [be] difficult [to] accomplish.
迷昧本心，永沦恶道，尽未来际，求出无期矣。
[With] confusion [and] ignorance [of their] original minds, long sinking [into] evil paths, exhausting [the] future’s limit, [with] seeking [of] exit without [a] date.
古德所谓：「不经一番寒彻骨，争得梅花扑鼻香」者，正此之谓也。
Ancient virtuous [ones’] so-called, ‘Not bearing cold penetrating [the] bones once, how [to] obtain plum blossoms’ fragrance [that] assails [the] nostrils’ fragrance?’, exactly [is with] this way saying that.
但当志心念佛以消旧业，断不可起烦躁心，怨天尤人。谓因果虚幻，佛法不灵。
[There] only should [be] wholehearted mindfulness [of] Buddha, with [this] eliminating past [evil] karmas. [There] absolutely must not [be] giving rise [to the] agitated mind, [to] blame [the] heavens [and] resent people, saying cause [and] effect [are] illusory, [that the] Buddha’s Dharma [is] not efficacious.
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）：复邓伯诚书一；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): First Reply Letter [To] Dèng Bóchéng;
印光大师文钞菁华录（第一百三十则）：三、示修持方法：丁、论存心立品（第二则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (130th Short Section): 3rd [Chapter]: Guidance [On] Practice Methods: Fourth, Discussion [On] Attentively Establishing Character (2nd Short Section)
[Ref: #130 / 3.4.2]
Namo Amituofo : Translation and note 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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