实相不易证之实例
[269] True Examples Of True Form [Being] Not Easy [To] Realise
二空理，唯言悟，则利根凡夫即能。
[On the] two emptinesses’ principles, only [with their] words awakened [to], then [are] sharp-rooted ordinary beings immediately able [to do so].
[Note 1: Realisation of ‘self’s emptiness’ (我空) leads to self-liberation (自了), as Voice-Hearers (声闻) and Pratyekabuddhas (辟支佛). Realisation of ‘self’s emptiness’ and ‘dharmas’ emptiness’ (法空) leads to self-liberation and liberation of others (了他), as Bodhisattvas (菩萨) and Buddhas (佛).
The first emptiness is about the emptiness of oneself, while the second emptiness is about the emptiness of everyone and everything else (too). As realisation of the two emptinesses (二空) starts from the first, realisation of the second encompasses the first.]
如圆教名字位中人，虽五住烦恼，毫未伏断，而所悟与佛无二无别。
Like [the] Perfect Teachings’ persons within Name Position [i.e. Name Thus Buddha (名字即佛)], although [with the] five abodes [of] afflictions, [with the] slightest yet [to be] subdued [and] severed, yet that awakened [to], with [the] Buddhas’, [is] not two, [and is] without difference.
[Note 2: An explanation of the ‘Praises Of The Six Thus Buddhas’《六即佛颂》as stages towards Buddhahood can be seen at https://purelanders.com/2022/03/30/great-master-yinguangs-brief-explanation-of-the-praises-of-the-six-thus-buddhas.]
（五住者，见惑为一住，思惑为三住，此二住于界内；尘沙惑、无明惑共为一住，此二住于界外。）
(Those five abodes [are with] views’ confusion as one abode, [and] thoughts’ confusions as three abodes. These two abide inside [the three] realms. Dusts [and] sands’ confusions [and] ignorance’s confusion [are] together as one abode. These two abide outside [the three] realms.)
[Note 3: The five abodes (五住) are also called the five dwelling grounds of afflictions (五住地烦恼) [(1) to (5)]. Due to them, having five confusions (五惑) that lead sentient beings to dwell in the cycle of birth and death (生死) with afflictions (烦恼), they are called their dwelling grounds (住地).
Inside the three realms (三界内):
(i) Views’ confusion (见惑) on:
(1) Seeing everything’s dwelling ground (见一切住地): This is where the three realms (三界) arises, without the elimination of which is dwelling in them, with all evil views (邪见), such as self view (身见) and others.
(ii) Thoughts’ confusions (思惑) on:
(2) Desires’ attachment’s dwelling ground (欲愛住地): This is where the desire realm (欲界) arises, without the elimination of which is dwelling in it, with greedy attachment (贪爱).
(3) Forms’ attachment’s dwelling ground (色爱住地): This is where the form realm’s heavens (色界天) arises, without the elimination of which is dwelling in form realm’s heavens (色界天) and/or form meditative concentrations (色界禅定).
(4) Existence’s attachment’s dwelling ground (有爱住地): This is where the formless realm (无色界) arises, without the elimination of which is dwelling in formless realm’s heavens (无色界天) and/or formless meditative concentrations (无色界禅定).
Outside the three realms (三界外):
(iii) Dusts and sands’ confusions (尘沙惑) and ignorance’s confusion (无明惑) on
(5) Ignorance’s dwelling ground (无明住地): This is where root ignorance (根本无明) arises, without the elimination of which are with Voice-Hearers (声闻) and those by Conditions Awakened (缘觉) dwelling in the Expedient Means’ Land (方便土). As Bodhisattvas (菩萨) have eliminated it, although yet to be with remaining confusions ended, they are able to dwell in the True Rewards’ Land (实报土).]
若约宗说，则名大彻大悟。若约教说，则名大开圆解。大彻大悟，与大开圆解，不是依稀仿佛明了而已。
If restricted [to the] essentials speaking, [they are] then named [as having] great penetration [and] great awakening. If restricted [to the] teachings speaking, [they are] then named [as having] great opening [to] perfect understanding. Great penetration [and] great awakening, with great opening [to] perfect understanding, are not vaguely as if [with] understanding clearly only.
如庞居士闻马祖「待汝一口吸尽西江水，即向汝道」当下顿亡玄解。
Like layperson Páng [Yùn] [庞蕴居士], [who] heard [Chán Master] Mǎzǔ [Dàoyī] [马祖道一禅师] [say], ‘Waiting [till] you, [with] one mouthful, completely drink Xījiāng [River’s] water, then towards you speaking’, [in the] immediate moment suddenly [with body and mind] forgotten, [had] profound understanding.
大慧杲闻圆悟「薰风自南来，殿阁生微凉」亦然。
[Chán Master] Dàhuì [Zōng]gǎo’s [大慧宗杲禅师] hearing [and] perfect awakening [to, ‘When the] soft [and] gentle breeze from [the] South came, [the] hall [and] pavilion gave rise [to] slight coolness’, [was] likewise thus.
智者诵《法华》，至《药王本事品》「是真精进，是名真法供养如来」豁然大悟，寂尔入定。
[When the Tiāntái Tradition’s First Patriarch] Great Master Zhìzhě [天台宗初祖智者大师] recited [the] ‘Dharma Flower [Sūtrā]’ [法华经], reaching [the] ‘Medicine King’s Fundamental Practices’ Chapter’s [line], ‘This true diligence, is named [as] true Dharma offering [to the] Thus Come [Ones’, he] suddenly [had] great awakening, [with] stillness thus entering concentration.
[Note 4: The fuller teaching is as follows:
诸佛同时赞言：「… 是真精进，是名真法供养如来。若以华、香、璎珞、烧香、末香、涂香、天缯、幡盖及海此岸栴檀之香，如是等种种诸物供养，所不能及；假使国城、妻子布施，亦所不及。… 是名第一之施，于诸施中最尊最上，以法供养诸如来故。 」
All Buddhas [at the] same time praised, saying, ‘… This true diligence, is named [as] true Dharma offering [to the] Thus Come [Ones]. If with flowers, incenses, necklaces, burning incenses, powdered incenses, anointing incenses, heavenly silks, banners, canopies and incenses of [an] ocean [of] this shore’s sandalwood, such [and] other all kinds [of] objects offering, those [are] not able [to] compare. If [with] kingdoms [and] cities, wives [and] children giving, also [with] those not comparable… This [is] named [the] foremost of giving, in all giving within [the] most honoured [and the] most supreme, with [the] Dharma offering all Thus Come [Ones] thus.’]
亲见灵山一会，俨然未散。能如是悟，方可名大彻大悟，大开圆解。
Personally seeing Spirit Mountain’s [that] one assembly, just like [it has] yet [to] disperse. Able [to] thus awaken, then can [be] named [as those with] great penetration [and] great awakening, great opening [to] perfect understanding.
若云证实相法，则非博地凡夫之所能为。
If speaking [of] realising true form’s Dharma, [it is] then not that those thin ground’s ordinary beings [are] able [to] do.
南岳思大禅师，智者之得法师也。有大智慧，有大神通。临终有人问其所证，乃曰：「我初志期铜轮。
Chán Master Nányuè Sīdà [was Great Master] Zhìzhě’s that Dharma-attaining master. [He] had great wisdom, [and] had great supernormal [powers. When] approaching [life’s end], was [a] person [who] asked him [on] that realised, thus saying, ‘I first aspired [and] hoped [to attain the] Bronze Wheel.
（即十住位，破无明，证实相，初入实报，分证寂光。初住即能于百三千大千世界，示作佛身，教化众生。二住则千，三住则万，位位增数十倍，岂小可哉！）
([This] is the same as [the] Ten Abode’s Position, [with] destroying [of] ignorance, [and] realising [of] true form, first entering True Rewards’ [Land (实报土), with] partial realisation [of] still light. [Those in the] First Abode, [are] immediately able [to], in [a] hundred three-thousandfold great-thousandfold worlds, manifest [and] create Buddhas’ bodies, [to] teach [and] transform sentient beings. [Those in the] Second Abode [are] then [with one] thousand, [the] Third Abode then [with] ten thousand, [with] position [after] position increasing [in] number [by] ten times, how can it be small?)
但以领众太早，只证铁轮而已。」
However with leading [of the] assembly too soon, only realising [the] Iron Wheel only.’
（铁轮，即第十信位。初信断见惑，七信断思惑，八、九、十信破尘沙、伏无明。南岳思示居第十信，尚未证实相法。若破一品无明，即证初住位，方可云证实相法耳。）
([The] Iron Wheel is the same as [the] Tenth Faith’s Position. [With the] First Faith severing views’ confusion, [the] Seventh Faith severing thoughts’ confusions, [the] Eighth, Ninth [and] Tenth Faiths destroying dusts [and] sands’ [confusions, and] subduing ignorance. Nányuè Sī[dà] manifested dwelling [in the] Tenth Faith, still yet [to] realise true form’s Dharma. If destroying one grade [of] ignorance, immediately realising [the] First Abode’s Position, then only can [be] called realisation [of] true form’s Dharma.)
智者大师，释迦之化身也。临终有问：「未审大师证入何位？」
Great Master Zhìzhě [was the] manifestation body of Śākya[muni Buddha. When] approaching [life’s] end, was asked, ‘Yet [to] understand [the] Great Master [has] realised [and] entered which position?’
答曰：「我不领众，必净六根。
[He] replied, saying, ‘I [will] not lead [the] assembly, [and] will purify [the] six roots.
（即十信位，获六根清净，如《法华经·法师功德品》所明）
([This] is the same as [the] Tenth Faith’s Position, obtaining [the] six roots’ purity, like [in the] ‘Dharma Flower [Sūtrā’s] Dharma Teachers’ Meritorious Virtues’ Chapter’ that explained)
损己利人，但登五品。」
[With] “harming” [of] oneself [for] benefitting others, only ascending [to the] Fifth Grade.’
（五品，即观行位，圆伏五住烦恼，而见惑尚未断除。）
([The] Fifth Grade, is the same as Contemplation [And] Practice’s Position, [that] completely subdues [the] five abodes [of] afflictions, yet [with wrong] views [and] confusions still yet [to be] severed [and] eliminated.)
蕅益大师临终有偈云：「名字位中真佛眼，未知毕竟付何人？」
[The Pure Land Tradition’s Ninth Patriarch] Great Master Ǒuyì [净土宗九祖蕅益大师], [when] approaching [life’s] end, had [a] verse [that] said, ‘Within Name Position [with the] true Buddha eye, yet [to] know after all, [to] hand [it to] which person.’
（名字位人，圆悟藏性，与佛同俦。而见思尚未能伏，何况乎断。末世大彻大悟人，多多是此等身分。五祖戒为东坡，草堂清作鲁公，犹其上者。次则海印信为朱防御女。又次则雁荡僧为秦氏子桧。良以理虽顿悟，惑未伏除，一经受生，或致迷失耳。藏性，即如来藏妙真如性，乃实相之异名。）
(Name Position’s persons [are with] perfect awakening [of their] treasury’s nature, with [the] Buddha together [as] companions. Yet [with wrong] views [and] thoughts’ [confusions] still yet able [to be] subdued, moreover severed. [Of this Dharma-]Ending Age’s persons [with] great penetration [and] great awakening, extremely many [are with] this kind [of] identity. Wǔzǔ[shān Monastery’s (五祖山寺) Chán Master Shījiè (师戒禅师) who] became [Sū] Dōngpō [苏东坡], [and] Cǎotáng’s (草堂) [Chán Master Shàn]qīng (善清禅师) [who] became Duke [Zēng]lǔ [曾鲁公], [are] also those above. Next then [was] Hǎiyìn [Monastery’s Elder] Xìn [海印寺信长老] [who] became Zhū Fángyù’s daughter. Also next then, [was Mount] Yàndàng‘s [雁荡山] monastic [who] became Qín clan’s son, Huì [秦桧]. [These are] really because [with] principles although suddenly awakened [to], confusions [are] yet [to be] subdued [and] eliminated. Once passing receiving [of] birth, perhaps leading [to] confusions lost. [Their] treasury nature is the same as [the] Thus Come [Ones’] treasury’s wonderful True Thusness’ nature, thus [being a] different name of true form.)
[Note 5: 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 6: The Elder Xìn (信长老) of Hǎiyìn Monastery (海印寺) was a Great Elder (大长老) of the Chán Tradition (禅宗) in the Sòng Dynasty (宋朝). He often received the official Zhū Fángyù’s (朱防御) family’s offerings. One day, the family saw him enter their bedroom. Just then, the wife gave birth to a girl. When Zhū asked someone to visit the monastery, he discovered that the Elder had departed at the same time. Reaching the full moon day (i.e. a month after birth), when Chán Master Yuánzhào Zōngběn (圆照宗本禅师) visited the family, he asked them to show him their daughter. Once she saw him, she smiled. However, the Master said, ‘Elder Xìn, you have made a mistake!’ (信长老，错了也！) The girl, with one grievous wail, then died. No one knew where she was next reborn in.]
[Note 7: Qín Huì (秦桧) was a monastic at Mount Yàndàng (雁荡山) in his past life. Due to his meritorious virtues created, he became a chancellor (宰相) when reborn in the Sòng Dynasty (宋朝). However, he received bribes from the Jīn people (金人) and planned everything for them, also killing Yuè Fēi (岳飞), whom they feared. Those who did not conspire with him were either exiled or killed.]
蕅益大师示居名字，智者示居五品，南岳示居十信。虽三大师之本地，皆不可测。而其所示名字、观行、相似三位，可见实相之不易证，后进之难超越。
Great Master Ǒuyì manifested dwelling [in] Name’s [Position, Great Master] Zhìzhě manifested dwelling [in the] Fifth Grade, [and Chán Master] Nányuè Sī[dà] manifested dwelling [in the] Tenth Faith. Although [the] fundamental grounds of [these] three Great Masters, all cannot [be] measured, yet [with] their those manifested Name, Contemplation [And] Practice [and Form] Resemblance, [these] three positions, [it] can [be] seen [that] true form [is] that not easy [to] realise, [that] those later [and less] advanced [are] difficult [to] transcend.
实恐后人未证谓证，故以身说法，令其自知惭愧，不敢妄拟故耳。三大师末后示位之恩，粉骨碎身，莫之能报。汝自忖度，果能越此三师否乎？
Truly fearing [that] later generations [are with those] yet [to be] realised said [as] realised, [they] thus with [their] bodies spoke [the] Dharma, [to] lead them [to] personally know repentance, [and] not dare [to] falsely compare thus. [The] kindness of [these] three Great Masters’ final manifestations [of their] positions, [with the] powdering [of] bones [and] crushing [of the] body, [is] not that able [to] repay. You [should] personally consider [your] capacity, if [you are] able [to] surpass these three masters or not.
若曰：「念佛阅经，培植善根，往生西方之后，常侍弥陀，高预海会，随其功行浅深，迟早必证实相。」则是决定无疑之词，而一切往生者之所同得而共证。
If saying, ‘[With] mindfulness [of] Buddha [and] reading [of] sūtras, cultivating good roots, after rebirth [in the] Western [Pure Land Of Ultimate Bliss] [西方极乐世界], [become a] constant attendant [of Ā]mítuó[fó] [i.e. Amitā(bha) Buddha (阿弥陀佛)], [with] high entry [into the] ocean-[wide] assembly. According [to] those meritorious practices shallow [or] deep, later [or] sooner definitely realising true form.’ [These] then are those definite words without doubt. And all those reborn, [are] then [with] that similarly attained [and] together realised.
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）：复永嘉某居士书五；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Fifth Reply Letter [To A] Certain Yǒngjiā Layperson;
印光大师文钞菁华录（第两百六十九则）：八、释普通疑惑：论悟证（第十八则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (269th Short Section): 8th Chapter: Explanations [On] Common Doubts [And] Confusions: Discussion [On] Awakening [And] Realisation (18th Short Section)
[Ref: #269 / 8.18]
Namo Amituofo : Translation and notes 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
