三因佛性之义
[265] Meanings Of [The] Three Causes [Of] Buddha-Nature
一切众生，皆有佛性。而佛与众生，心行受用，绝不相同者，何也？
All sentient beings, all have Buddha-nature. Yet, Buddhas with sentient beings, [have] those mental formations [i.e. volitions] [and] benefits, [that are] absolutely not [the] same as each other. Why?
以佛则背尘合觉，众生则背觉合尘。佛性虽同，而迷悟迥异，故致苦乐升沉，天渊悬殊也。
With [the] Buddhas, then [with] backs [to the] dusts, uniting [with] awakening, sentient beings, then [with] backs [to] awakening, joining [the] dusts. [With] Buddha-nature although [the] same, yet [with] confusions [and] awakening totally different, thus causing suffering [and] joy, ascending [and] sinking, [like the] sky [and the] abyss, far apart.
若能详察三因佛性之义，则无疑不破，无人不欲修习矣。三因者，正因、了因、缘因也。
If able [to] detailedly examine [the] meanings of [the] three causes [of] Buddha-nature, then without doubts not destroyed, no person [will] not desire [to] practise. Those three causes, [are the] main cause, understanding’s cause [and] conditions’ cause.
一、正因佛性，即我人即心本具之妙性，诸佛所证真常之法身。
First, [on the] main cause [of] Buddha-nature, [this] is the same as our immediate minds’ that originally possessed wonderful nature, [which is] all Buddhas’ that realised true [and] constant Dharma Body.
[Note: The Dharma Body (法身) (i.e. Dharmakāya) is also the universal body of all Buddhas collectively, that pervades all space and time, as they have become one with the Dharma, truth or reality itself.]
此则在凡不减，在圣不增。处生死而不染，居涅槃而不净。
This then [is] in ordinary [beings] not decreasing, [and] in noble [beings] not increasing. Residing [in the cycle of] birth [and] death, yet not defiled, dwelling [in] Nirvāṇa, yet not purified.
众生彻底迷背，诸佛究竟圆证。迷证虽异，性常平等。
Sentient beings [are] thoroughly confused [and] contradictory. All Buddhas [are] completely [and] perfectly realised. [With] confusions [and] realisations although different, [their] natures [are] constantly equal.
二、了因佛性，此即正因佛性所发生之正智。
Second, [on] understanding’s cause [of] Buddha-nature, this is the same as [the] main cause [of] Buddha-nature’s that arisen right wisdom.
以或由知识，或由经教，得闻正因佛性之义，而得了悟。
With perhaps, due [to] friends, or due [to] sūtra teachings, attaining hearing [of the] meaning of [the] main cause [of] Buddha-nature, then attaining understanding [and] awakening.
知由一念无明，障蔽心源。不知六尘境界，当体本空，认为实有。以致起贪瞋痴，造杀盗淫。由惑造业，因业受苦。反令正因佛性，为起惑造业受苦之本。
[With] knowledge, because [of] one thought [of] ignorance, obstructed [at the] mind’s source, not knowing that [of the] six dusts’ realms, [their] essence [is] originally empty, thinking [they] truly exist. With [this] leading [to] arising [of] greed, anger [and] ignorance, creating killing, stealing [and] sex[ual misconduct]. Due [to] confusions creating [evil] karmas, because [of evil] karmas receiving suffering. Instead, leading [the] main cause [of] Buddha-nature, [to] be [the] root of giving rise [to] confusions [and] creating [of evil] karmas [to] receive suffering.
从兹了悟，遂欲反妄归真，冀复本性也。
From this understanding [and] awakening, thereupon desiring [to] reverse [the] false [to] return [to the] true, hoping [to] restore original nature.
三、缘因佛性，缘即助缘。
Third, [on] conditions’ cause [of] Buddha-nature, [these] conditions are the same as supportive conditions.
既得了悟，即须修习种种善法，以期消除惑业，增长福慧。必令所悟本具之理，究竟亲证而后已。
[Having] already attained understanding [and] awakening, then must [there be] practice [of] all kinds [of] good dharmas, with hope [of] eliminating confusions [and evil] karmas, increasing [and] growing blessings [and] wisdom. [There] must [be] leading [to] that awakening [to the] principles of that originally possessed, [with] perfect personal realisation, then after ending.
请以喻明，正因佛性，如矿中金，如木中火，如镜中光，如谷中芽。虽复本具，若不了知，及加烹炼、钻研、磨砻、种植、雨泽等缘，则金、火、光、芽，永无发生之日。
[If] asking [to be] with analogies [for] explanation, [the] main cause [of] Buddha-nature, [is] like gold within ore, like fire within wood, like light within [a] mirror, [and] like [the] sprout within [a] grain. Even if originally possessed, if not understanding clearly, and [with] additional smelting [and] refining, boring [and] grinding, grinding [and] polishing, planting [and] cultivating, rain watering [and] other conditions, then [are the] gold, fire, light [and] sprout, forever without [the] day of arising.
是知虽有正因，若无缘、了，不能得其受用。此所以佛视一切众生皆是佛，而即欲度脱。
[With] this knowing [that] although having [the] main cause, if without conditions [and] understanding, [this is] not able [to] attain its benefits. This [is] why [although] Buddhas see all sentient beings, [to] all be Buddhas, yet immediately desire [to] deliver [and] liberate [them].
众生由不了悟，不肯修习善法，以致长劫轮回生死，莫之能出。
Sentient beings, due [to] not understanding [and] awakening, [are] not willing [to] practise good dharmas, with [this] leading [to] long kalpas reborn [in the cycle of] birth [and] death, not [as] those able [to] exit.
如来于是广设方便，随机启迪。冀其返妄归真，背尘合觉。
[The] Thus Come [One] thereupon widely established skilful means, [and] according [to] capacities inspired. Hoping [that] they [will] return [from the] false [and] return [to the] true, [with] backs [to the] dusts, unite [with] awakening.
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）：陈了常往生发隐；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Chén Lecháng’s Rebirth’s Hidden [And Profound Meaning] Elucidated;
印光大师文钞菁华录（第两百六十五则）：八、释普通疑惑：论心性（第十四则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (265th Short Section): 8th Chapter: Explanations [On] Common Doubts [And] Confusions: Discussion On Mind-Nature (14th Short Section)
[Ref: #265 / 8.14]
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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