为何「有禅无净土，十人九蹉路」？
[248] Why [Is It That] ‘With Chán [And] Without Pure Land [Practice, Of] Ten Persons, Nine [Will] Detour [On The] Path’?
「有禅无净土，十人九蹉路，阴境若现前，瞥尔随他去」者，其人虽彻悟禅宗，明心见性，而见思烦恼，不易断除。
[Of] those ‘With Chán [and] without Pure Land [practice, of] ten persons, nine [will] detour [on the] path. [The] aggregates’ [intermediate] state [i.e. between death and rebirth], if manifesting before [them], swiftly [will] it [be] followed’, these persons, although [have] thorough awakening [of the] Chán Tradition, understanding [their] minds [and] see [their] nature, yet [their] views [and] thoughts’ afflictions, [are] not easy [to be] eliminated.
[Note 1: These teachings are on ‘Chán And Pure Land’s Fourfold Explanations’ 《禅净四料简》: https://purelanders.com/2009/12/15/brief-on-four-categories, especially the first verse.]
直须历缘煅炼，令其净尽无余，则分段生死，方可出离。一毫未断者，姑勿论，即断至一毫未能净尽，六道轮回依旧难逃。生死海深，菩提路远。尚未归家，即便命终。
[There] also must [be] passing through conditions [of] ‘smelting’, [to] cause them [to be] completely gone without remainder, then [with] segmented birth [and] death [too], then can [there be] departure. [With] one fine hair [of] those yet [to be] severed, temporarily not discussed, even if [with] severing until one fine hair [is] yet able [to be] completely gone, [the] six paths’ rebirths [are] as before, difficult [to] escape. [The cycle of] birth [and] death’s ocean [is] deep, [and the] Bodhi path [goes] far. Still yet [to] return home, immediately then [at] life’s end.
[Note 2: Due to being by their karmas confused, ordinary beings (凡夫) in the six paths’ (六道) lifespans have divisions and limits (分限), and their bodies are segmented and different (段别), thus having segmented births and deaths (分段生死).]
大悟之人，十人之中，九人如是。故曰「十人九蹉路」。「蹉」者，蹉跎，即俗所谓耽搁也。
Of persons [with] great awakening, of ten persons within, nine persons [are] thus. Thus saying, ‘[of] ten persons, nine [will] detour [on the] path.’ That ‘detour’, [is ‘to] waste time’, the same as [that] commonly so-called ‘[to] delay.’
「阴境」者，中阴身境。即临命终时，现生及历劫善恶业力所现之境。
That ‘aggregates’ [intermediate] state’, [is the] middle aggregates’ body’s [bardo] state, the same as when approaching life’s end, [this] present life and past kalpas’ good [and] evil karmas’ powers’ that appearing state.
此境一现，眨眼之间，随其最猛烈之善恶业力，便去受生于善恶道中，一毫不能自作主宰。如人负债，强者先牵。心绪多端，重处偏坠。
[When] this state once appears, between [a] blink [of an] eye, following that most vigorous of good [or] evil karma’s power, then going [to] receive birth within [a] good [or] evil path, [with] one fine hair not able [to] personally act [as the] master. Like [a] person owing debts, that stronger first leads [to be repaid. The] mind’s states [are] many [and] varied, [while the] heavier part [is] partial [to] falling.
五祖戒再为东坡，草堂清复作鲁公，此犹其上焉者。
[Of] Wǔzǔ[shān Monastery’s (五祖山寺) Chán Master Shī]jiè (师戒禅师) who] again became [Sū] Dōngpō [苏东坡], [and] Cǎotáng’s (草堂) [Chán Master Shàn]qīng (善清禅师) [who] again became Duke [Zēng]lǔ [曾鲁公], these also [are] those above.
[Note 3: See Chán Master Shījiè’s (师戒禅师) case at https://purelanders.com/2021/12/28/2-chan-master-jie-in-his-later-life-becoming-dongpo and Chán Master Shànqīng’s (善清禅师) case at https://purelanders.com/2021/12/28/1-qingcaotang-in-his-later-life-becoming-duke-zenglu.]
故曰「阴境若现前，瞥尔随他去」也。
Thus saying, ‘[The] aggregates’ [intermediate] state, if manifesting before [them], swiftly [will] it [be] followed.’
「阴」，音义与「荫」同，盖覆也。谓由此业力，盖覆真性，不能显现也。
‘Aggregates’ pronunciation [i.e. yìn] [and] meaning, with ‘shade’ [is the] same, [as] ‘cover’. [It is] said [to be] due [to] this karmic power, covering true nature, [that it is] not able [to] appear.
「瞥」，音「撇」，眨眼也。
‘Swiftly’ [is] pronounced [as] ‘piē’ [i.e. discard], [in the] blink [of an] eye.
有以「蹉」为「错」，以「阴境」为「五阴魔境」者，总因不识「禅」及「有」字，故致有此胡说八道也。
[There] are those with ‘detour’ [i.e. cuō] as ‘wrong’ [i.e. cuò], with ‘aggregates’ [intermediate] state’ as ‘five aggregates’ demonic states’, all because [of] not understanding [the] words ‘Chán’ and ‘with’, thus leading [to] having this talking [of] nonsense.
[Note 4: The five aggregates’ demonic states (五阴魔境) are inner and/or outer demons’ confusions and/or disturbances arising from the five aggregates (of [i] form [色], [ii] feelings [受], [iii] perception [想], [iv] mental formation [行] and [v] consciousness [识]), with ten possible states connected to each aggregate, as detailed in the Śūraṅgama Sūtra’s《楞严经》‘Fifty Aggregates’ Demons’ Section’ (五十阴魔章).]
岂有大彻大悟者，十有九人，错走路头，即随五阴魔境而去，着魔发狂也？
How can [there be] those [with] great penetration [and] great awakening, [with] ten having nine persons, wrongly walking [the] path, immediately following [the] five aggregates’ demonic states then going, [to be] possessed [by] demons [to] go mad?
夫着魔发狂，乃不知教理，不明自心，盲修瞎炼之增上慢种耳。
Those possessed [by] demons [to] go mad, thus [did] not know [the] teachings [and the] principles, [and did] not understand [their] own minds, [having] blindly cultivated [and] blindly practised [with] that increased conceit’s seed only.
何不识好歹，以加于大彻大悟之人乎？所关甚大，不可不辩。
How [can there be] not recognising [of the] good [from the] bad, with [this] imposed upon persons of great penetration [and] great awakening? [As] those connections [are] extremely great, [they] cannot [be] not differentiated.
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）：净土决疑论；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Treatise [On] Pure Land’s Resolution [Of] Doubts;
印光大师文钞菁华录（第两百四十八则）：七、分禅净界限（第十则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (248th Short Section): 7th Chapter: Differentiation Of Chán And Pure Land Traditions’ Boundaries (10th Short Section)
[Ref: #248 / 7.10]
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
https://purelanders.com/jinghualu
