欲无知者，唯己不知
[131] Desiring [To Be] Without Those Knowing, Only [With] Oneself [Not] Knowing
小人之所以伪为善而实为恶者，意谓人不我知。不知其不知者，但止世间凡夫耳。若得道圣人，固了了悉知。
The reason why persons [with] small [virtue] falsely do good and truly do evil, [is because they] assume people [are] not [with] me known. Not knowing that those not knowing, [are] however [the] world’s ordinary beings only. If [as] noble persons [who have] attained [the] path, [they] certainly understand clearly, [with] all known.
而天地鬼神，虽未得道，以报得他心通，亦了了悉知。
Yet [the] heavens [and] earth’s ghosts [and] gods, although yet [to] attain [the] path, with [their] reward [of having] attained [knowledge of] others’ minds’ super[normal power], also understand clearly, [with] all known.
况声闻、缘觉、菩萨、诸佛，他心道眼，圆见三世，如视诸掌者乎！
Moreover, Voice-Hearers, [those by] Conditions Awakened, Bodhisattvas [and] all Buddhas, [are with knowledge of] others’ minds’ path’s eye, completely seeing [the] three periods, like looking at all those [on] their palms!
[Note: The three periods (三世) are the (i) past period (过去世), (ii) present period (现在世) and (iii) future period (未来世), with past, present and future lives respectively.]
欲无知者，唯己不知则可耳。己若自知，则天地鬼神、佛菩萨等，无不悉知之而悉见之矣。
Desiring [to be] without those knowing, [is with] oneself not knowing then possible only. Oneself, if personally knowing [it], then [will the] heavens [and] earth’s ghosts [and] gods, Buddhas, Bodhisattvas [and] others, [be] without [those] not all knowing it and all seeing it.
若知此义，虽暗室屋漏之中，不敢怠忽。人所不知之地，不敢萌恶。(念始萌乎隐微，罪福判若天渊。见《正编·复高邵麟书四》) 以天地鬼神、诸佛菩萨共知。
If knowing these meanings, although within [a] dark house’s room’s unseen place, [there will] not [be] daring [to be] idle [and] negligent. [At] those places that people [do] not know, [do] not dare [to have the] budding [of] evil. ([When] thoughts begin [to] bud vaguely [and] slightly, transgressions [and] blessings’ determinations [are] like [the] sky [and a deep] abyss [apart]. See [the] ‘First Compilation’s Fourth Reply Letter [To] Gāo Shàolín)
战兢惕厉，主敬存诚
[131] [Be] Apprehensively [And] Cautiously Vigilant, Managing [With] Reverence [And] Retaining Sincerity
以天地鬼神、诸佛菩萨共知。纵不知惭愧者，知此亦当惭愧无地矣。况真修实践之士哉！
With [the] heavens [and] earth’s ghosts [and] gods, all Buddhas [and] Bodhisattvas together knowing. Even those [who do] not know shame, knowing this, also should [be] ashamed, [as there will be] no ground [to hold them]. Moreover, of persons truly cultivating practice!
故欲寡其过，先须从畏此诸圣凡悉知悉见起。
Thus desiring [to] reduce these faults, [this] first must [be] from fearing [of] all these noble [and] ordinary [beings with] all known [and] all seen arising.
「见先哲于羹墙，慎独知于衾影」，犹是约世间情见而浅近言之。实则我心与十方法界，觌体吻合。由我迷故，其知局在于一身。
‘Seeing earlier sages in [the] soup [and on the] wall, cautious [when] alone with [the] conscience, quilt [and] shadows.’ [This is] still restricted [to] worldly conditions [and] views then superficially saying that. Truly then, [is] my mind with [the] ten directions’ dharma realms, seen [as one] body fitting together. Due [to] my confusion thus, that known [is] constrained in [this] one body.
彼十方法界圣人，彻证自心本具之法界藏心，凡法界中一切有情举心动念，无不亲知亲见。何以故？
Those ten directions’ dharma realms’ noble persons, [having] thoroughly realised that one’s mind originally possesses [the] Dharma realm’s treasury mind, within all dharma realms, [of] all sentient [beings’] raised minds [and] moving thoughts, [they are] without [those] not personally known [and] personally seen. Why thus?
以同禀真如，自他无二故。若知此义，自能战兢惕厉，主敬存诚。
Because [they are] together naturally endowed [with] True Thusness, self [and] others [are] not two thus. If knowing this meaning, naturally able [to be] apprehensively [and] cautiously vigilant, managing [with] reverence [and] retaining sincerity.
初则勉力息妄，久则无妄可得矣。
First then exerting efforts [to] cease false [thoughts], long then [being] without false [thoughts] can [be] attained.
（恶念，原属妄想，若不觉照，便成实恶。倘能觉照，则妄想灭而真心现矣。）
(Evil thoughts, originally belong [to] false thoughts. If not [with] awareness illuminating, [they] then become truly evil. If able [to with] awareness illuminate, then [will] false thoughts [be] eliminated and [the] true mind appear.)
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）：复高邵麟书二；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Second Reply Letter [To] Gāo Shàolín;
印光大师文钞菁华录（第一百三十一则）：三、示修持方法：丁、论存心立品（第三则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (131st Short Section): 3rd [Chapter]: Guidance [On] Practice Methods: Fourth, Discussion [On] Attentively Establishing Character (3rd Short Section)
[Ref: #131 / 3.4.3]
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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