念实相佛，难中之难
[145] Mindfulness [Of] True Form’s Buddha [Is The] Difficulty Of Difficulties
观想一法，非理路明白，观境熟悉，无躁妄欲速之心，有镇定不移之志者，修之则损多益少。
[Of] contemplation [i.e. visualisation], [this] one Dharma [Door], [if] not [as] those who [have the] principles’ path understood, [the] contemplated realm familiar, without [the] mind that [has] impetuous hastiness desiring speediness, [and] have aspiration that [is] calm [and] steadfast, cultivating it [is] then [with] losses many [and] gains little.
至于实相念佛，乃一代时教，一切法门，通途妙行。
As for true form’s mindfulness [of] Buddha, thus [is the Buddha’s] one [whole] lifetime’s teachings’, all Dharma Doors’ common [and] wonderful practice.
如台宗止观、禅宗参究向上等皆是，所谓念自性天真之佛也。
Like [the] Tiāntái Tradition’s cessation [and] contemplation, [the] Chán Tradition [with] contemplative investigation moving upwards [and] others, [they] are all so-called mindfulness of self-nature’s naturally true Buddha.
如是念实相佛，说之似易，修之证之，实为难中之难。非再来大士，孰能即生亲证？
Thus [with] mindfulness [of] true form’s Buddha, speaking [of] it seems easy, [while] cultivating it [and] realising it, truly is [the] difficulty of difficulties within. [If] not [as a] Great Bodhisattva again coming, who [is] able [to, in this] immediate life, personally realise [it]?
持名一法，乃即事即理，即浅即深，即修即性，即凡心而佛心之一大法门也。
[Of] upholding [the Buddha’s] name [i.e. Āmítuófó (阿弥陀佛)], [this] one Dharma [Door, it is] thus [the] one great Dharma Door, that [is] then practice [and] then principle, then shallow [and] then deep, then cultivation [and] then nature, then [with] ordinary [being’s] mind and [the] Buddha’s mind.
于持名识其当体实相，则其益宏深。外持名而专修实相，万中亦难得一二实证者。
With upholding [the Buddha’s] name, recognising its that essence’s true form, then [are] its benefits great [and] profound. Outside [of] upholding [the Buddha’s] name, then focusing [on] cultivating true form’s [mindfulness of Buddha] [实相念佛], within ten thousand [persons, it is] also difficult [to] get one [or] two [of] those [with] true realisation.
能得苏东坡、曾鲁公、陈忠肃、王十朋等之果报，犹其上焉者。
[Those] able [to be] attained [are the karmic] fruits’ results of Sū Dōngpō, Duke Zēnglǔ, Chén Zhōngsù, Wáng Shípéng [and] others, like those, [that] ‘high’ only.
[Note 1: See Sū Dōngpō’s (苏东坡) case at https://purelanders.com/2021/12/28/2-chan-master-jie-in-his-later-life-becoming-dongpo and Duke Zēnglǔ’s (曾鲁公) case at https://purelanders.com/2021/12/28/1-qingcaotang-in-his-later-life-becoming-duke-zenglu.]
[Note 2: Chén Zhōngsù (陈忠肃), when in Emperor Huīzōng of the Sòng Dynasty’s (宋徽宗) reign, was an official (i.e. sījià: 司谏). He practised the Huáyán Tradtion (华严宗) and learnt the Tiāntái Tradition’s (天台宗) principles. He later had focused cultivation of Samādhi Of Mindfulness Of Buddha (念佛三昧) and propagated the Pure Land Dharma Door (净土法门).
With awakening deep in his past life, he was the Supervisor (主管) of Nán Monastery (南庵). Although with wealth and honour as Chén, he was not ignorant of his fundamental cause. However, no longer as a monastic.]
[Note 3: Wáng Shípéng (王十朋) was the top scoring candidate (状元) in the imperial examinations in Emperor Gāozōng of the Sòng Dynasty’s (宋高宗) reign. In his past life, he was the Chief Seat (首座), Dharma Master Chùyán (处严法师) of Zhōng Fāngguǎng Monastery (中方广寺).
When Wáng visited his uncle, Great Master Bǎoyìn (宝印大师), who was a disciple of Master Chùyán, Master Bǎoyìn told him that Wáng’s parents, were Dharma Protectors (护法) and donors (檀越) of Master Chùyán. They were once very sad that they had no offspring and prayed very hard for one.
Because of their earnest prayers, Master Chùyán gave a dream to Wáng’s grandfather, saying that since his family has been praying for a son for so long, thus did he ‘come’. Then departing, Wáng’s mother became pregnant. When she gave birth to Wáng, his appearance and interests were very similar to Master Chùyán’s.
When Wáng wrote to Master Bǎoyìn, the latter would comment that although Wáng’s writing was almost the same as his master’s, it was not as good as before. With this, Wáng felt ashamed. He also exclaimed that as Master Chùyán was a veg(etari)an in his past life, he had much wisdom, while now, with his eating of meat, he is thus foolish and dull.]
了生脱死一事，岂可以志大言大而成办乎哉？
[Of] liberation [from the cycle of] birth [and] death, [this] one matter, how can it [merely] be with aspirations great [and] words great then accomplished?
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）：复吴希真书；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Reply Letter [To] Wú Xīzhēn;
印光大师文钞菁华录（第一百四十五则）：三、示修持方法：戊、评修持各法（第八则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (145th Short Section): 3rd [Chapter]: Guidance [On] Practice Methods: Fifth, Reviews [On] Practices’ Each Method (8th Short Section)
[Ref: #145 / 3.5.8]
Namo Amituofo : Translation and notes by Shen Shi’an
下一部分
Next Part:
持名为最要之行
[146] The Practice Of Upholding Āmítuófó’s Name Is Most Essential
https://purelanders.com/2025/03/22/146-the-practice-of-upholding-amituofos-name-is-most-essential
上一部分
Previous Part:
作佛为因，是佛为果
[144] With Becoming Buddha As Cause, And Being Buddha As Effect
https://purelanders.com/2025/01/27/144-with-becoming-buddha-as-cause-and-being-buddha-as-effect
完整典籍
Complete Text:
《印光大师文钞菁华录》
Record Of Great Master Yìnguāng’s Collected Writings’ Essence
https://purelanders.com/jinghualu
