圣人心法以佛法为模
[39] Sagacious Persons’ Heart Method [Are With The] Buddha’s Dharma As [Its] Model
佛法大无不包，细无不举。譬如一雨普润，卉木同荣。修身、齐家、治国、亲民之道，无不具足。
[The] Buddha’s Dharma [is] great without [that] not contained, fine without [that] not raised. For example, like a rain [shower] universally moisturising, [with the] grasses [and] trees together flourishing. [With the] path of cultivating oneself, managing [the] household, governing [the] country, [and being] close [to the] people, without [that] not complete.
古今来文章盖一时，功业喧宇宙者，与夫至孝仁人，千古景仰，人徒知其迹，而未究其本。若详考其来脉，则其精神志节，皆由学佛以培植之。
Since ancient [to] modern [times], those [with] essays matchless [at] one time, [with] contributions [and] achievements illustrious [in the] universe, with those utmost filial [and] benevolent persons, [by a] thousand ages admired, people only know their deeds, and [have] yet [to] examine their roots. If detailedly examining their origin [and] course of development, then [are] their spirit, aspiration [and] moral integrity, all due [to] learning [the] Buddha’s [teachings], with [these] cultivating them.
他则不必提起，且如宋儒发明圣人心法，尚资佛法以为模范，况其他哉。但宋儒气量狭小，欲后世谓己智所为，因故作辟佛之语，为掩耳盗铃之计。自宋而元而明，莫不皆然。试悉心考察，谁不取佛法以自益？
[With] others then not needing [to be] mentioned, [that] seemingly Sòng [Dynasty’s] Confucian [scholars’] ‘invented’ heart method of sagacious persons, still used [the] Buddha’s Dharma, with [it] as [the] model, moreover those others. However, [as the] Sòng [Dynasty’s] Confucians [scholars’] magnanimity [was] narrow, desiring later generations [to] call themselves [to be] wise [with] that done, [for this] reason deliberately wrote words that refuted Buddhism, [with] plans of covering [their] ears [while] stealing [a] bell. From [the] Sòng, then [to the] Yuán, then [to the] Míng [Dynasty], none [were] not all thus. Attempting to put [their] minds [into] inspecting [it], who [does] not obtain [the] Buddha’s Dharma for self-benefits?
至于讲静坐，讲参究，是其用功之发现处。临终预知时至，谈笑坐逝，乃其末后之发现处。
Speaking of quietly sitting [in meditation, and] speaking [of] contemplative investigation, they are [with] diligent efforts [as] that point [of] discovery. Approaching [life’s] end, in advance knowing [the] time [of] arrival [of Āmítuófó (阿弥陀佛) coming to receive and guide to his Pure Land], chatting [and] laughing, seated [then] passing away, thus [are] they at the end [as] that point [of] discovery.
如此诸说话，诸事迹，载于理学传记中者，不一而足，岂学佛即为社会之忧乎？
Like these, all spoken words [and] all deeds, recorded within [the] School of Principle’s [i.e. Neo-Confucianism] biographies, [are] not [with] one isolated case [only]. How can learning [the] Buddha’s [teachings] then be of worry [to] society?
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）：复永嘉某居士书一；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): First Reply Letter [To A] Certain Yǒngjiā Layperson;
印光大师文钞菁华录（第三十九则）：二、诫信愿真切：乙、劝祛疑生信（第十五则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (39th Short Section): 2nd [Chapter]: Admonishment [For] Faith [And] Aspiration [To Be] True [And] Sincere: Second, Exhortation [To] Dispel Doubts [And] Give Rise [To] Faith (15th Short Section)
[Ref: #39 / 2.2.15]
Namo Amituofo : Translation 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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