致极修德，彻证性德
[264] Attain Utmost Cultivation’s Virtues, [And] Complete Realisation [Of] Nature’s Virtues
众生者，未悟之佛。佛者，已悟之众生。其心性本体，平等一如，无二无别。
Those sentient beings, [are] those yet [to be] awakened Buddhas. Those Buddhas, [are] those already awakened sentient beings. Their mind-nature’s original essence, [are] equally one thus, without two [and] without difference.
其苦乐受用，天地悬殊者，由称性顺修、背性逆修之所致也。
Their suffering [and] joyful benefits, [are] those [like the] sky [and] earth, far apart, due [to] matching nature accordingly cultivating, [and due to] backs [to] nature contradicting cultivating, by those caused.
其理甚深，不易宣说。欲不费词，姑以喻明。
These principles [are] extremely profound, not easy [to] instruct. Desiring [to] not waste words, [I shall] provisionally with [an] analogy explain.
诸佛致极修德，彻证性德。譬如大圆宝镜，其体是铜。知有光明，日事揩磨。施功不已，尘尽光发。
All Buddhas [have] attained utmost cultivation’s virtues, [and] complete realisation [of] nature’s virtues. For example, like [a] great complete treasure mirror, its essence is bronze. Knowing [it] has bright light, daily practising grinding, carrying out work endlessly, [with the] dust gone, light [then] emits.
高台卓竖，有形斯映。大而天地，小而尘毛。森罗万象，炳然齐现。正当万象齐现之时，而复空洞虚豁，了无一物。
[On a] high terrace loftily erected, are forms thus reflected, [with the] big, then [like the] sky [and] earth, [the] small, then [like] dust [motes and] hair. [The] numerous spread out ten thousand forms, manifest altogether [to] appear. Just when those ten thousand forms altogether appear, yet again, [it is] empty [and] void, completely without one object.
诸佛之心，亦复如是。断尽烦恼惑业，圆彰智慧德相。尽来际以安住寂光，常享法乐。度九界以出离生死，同证涅槃。
[The] minds of all Buddhas, [are] likewise thus. [Having] completely severed afflictions, confusions [and evil] karmas, perfectly manifesting wisdom [and] virtuous forms. [To the] utmost [of the] future period with peaceful abiding [in] still light, constantly enjoying Dharma bliss. Delivering [the] nine realms with departure [from the cycle of] birth [and] death, together realising Nirvāṇa.
[Note: The nine dharma realms (九法界) are the ten dharma realms without the Buddhas’ realm.
Ten Dharma Realms (十法界):
Four Noble (Enlightened) Realms (四圣):
(With the greater above, in descending order of spiritual greatness)
(x) Buddhas (佛陀)
(ix) Bodhisattvas (菩提萨埵 / 菩萨)
(viii) Pratyekabuddhas / Those By Conditions Awakened / Lone Awakeners (辟支佛 / 缘觉 / 独觉)
(vii) Voice-Hearers (Śrāvakas) / Arhats (声闻 / 阿罗汉 / 罗汉)
Six Ordinary Realms (六凡):
(vi) Heavenly Beings (天人)
(v) Asuras (阿修罗)
(iv) Human Beings (人)
(iii) Animals (畜生)
(ii) Hungry Ghosts (饿鬼)
(i) Hell Beings (地狱众生)]
众生全迷性德，毫无修德。譬如宝镜蒙尘，不但毫无光明，即铜体亦被锈遮，而不复现。众生之心，亦复如是。
Sentient beings [are] entirely confused [about] nature’s virtues, [and] without [the] slightest [of] cultivation’s virtues. For example, like [the] treasure mirror covered [with] dust, not only [is it] without [the] slightest bright light, even [its] bronze essence, [is] also by [dust] corroded [and] concealed, [to] then not reappear. [The] minds of sentient beings, [are] likewise thus.
若知即此铜体不现之废镜，具有照天照地之光明。从兹不肯废弃，日事揩磨。初则略露铜质，次则渐发光明。
If knowing [that] even this abandoned mirror [with] bronze essence not appearing, possesses bright light that illuminates [the] sky [and] illuminates [the] earth, from now, not [being] willing [to] abandon [it, have] daily practice [of] grinding. First then, roughly exposing [its] bronze quality. Next then, gradually emitting [its] bright light.
倘能极力尽磨，一旦尘垢净尽，自然遇形斯映，照天照地矣。
If able [to be with] utmost efforts utmost grinding, one day, [with] dusts [and] defilements completely gone, naturally meeting forms thus reflecting, illuminating [the] sky [and] illuminating [the] earth.
然此光明，镜本自具，非从外来，非从磨得。然不磨，则亦无由而得也。众生背尘合觉，返妄归真，亦复如是。
However, this bright light, [is what the] mirror originally [and] naturally possesses, not from outside coming, [and] not from grinding attained. However, [if] not grinding, then also [being] without reason [to] then attain [it]. Sentient beings [with their] backs [to the] dusts [and] uniting [with] awakening, returning [from the] false [and] returning [to the] true, [are] likewise thus.
渐断烦惑，渐增智慧。迨至功圆行满，则断无可断，证无可证。圆满菩提，归无所得。
Gradually severing afflictions [and] confusions, gradually increasing wisdom. Waiting until merits [are] perfect, [and] practices [are] complete, then severing without [that] severable, realising without [that] realisable. [With] perfect [and] complete Bodhi, returning [to that] without that attainable.
神通智慧，功德相好，与彼十方三世一切诸佛，了无异致。然虽如此，但复本有，别无新得。
[With] supernormal [powers and] wisdom, meritorious virtues [and] forms’ excellences, with those ten directions [and] three periods’ all Buddhas, completely without difference attained. However, although like this, only restoring [that] originally existing, without [that] other newly attained.
若唯任性德，不起修德，则尽未来际，常受生死轮回之苦，永无复本还元之日矣。
If only relying on nature’s virtues, not giving rise [to] cultivation’s virtues, then [to the] utmost [of the] future’s limit, constantly receiving [the] suffering of birth [and] death [in] rebirth, [to] long [be] without [the] day of restoring [that] original, [to] return [to the] source.
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）：潮阳佛教会演说四；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Cháoyáng Buddhist Society’s Fourth Lecture;
印光大师文钞菁华录（第两百六十四则）：八、释普通疑惑：论心性（第十三则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (264th Short Section): 8th Chapter: Explanations [On] Common Doubts [And] Confusions: Discussion On Mind-Nature (13th Short Section)
[Ref: #264 / 8.13]
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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