教则真俗并阐，宗则即俗说真
[274] [The] Teachings [Are] Then [With The] Absolute [And] Conventional Together Explained, [And The] Essential [Is] Then Immediately [With The] Conventional Speaking [Of The] Absolute
克论佛法大体，不出真俗二谛。
Limiting discussion [to the] Buddha’s Dharma’s great essence, [it does] not transcend [the] absolute [and] conventional, [these] two truths.
真谛则一法不立，所谓实际理地，不受一尘也。俗谛则无法不备，所谓佛事门中，不舍一法也。
[The] absolute truth [is] then [with] one dharma not established, so-called [on] reality’s principles’ ground, not receiving one dust [mote]. Conventional truths [are] then [with] no dharma not complete, so-called within Buddhist practice doors, not letting go [of] one dharma.
教则真俗并阐，而多就俗说。宗则即俗说真，而扫除俗相。
[The] teachings [are] then [with the] absolute [and] conventional together explained, then mostly with regard to [the] conventional spoken. [The] essential [is] then immediately [with the] conventional speaking [of the] absolute, then clearing [to] remove conventional forms.
须知真俗同体，并非二物。譬如大圆宝镜，虚明洞彻，了无一物。
[It] must [be] known [that the] absolute [and] conventional [are with the] same body, really not two objects. For example, like [a] great complete treasure mirror, empty [and] bright [when] seen through, completely without one object.
然虽了无一物，又复「胡来则胡现，汉来则汉现」，森罗万象，俱来则俱现。
However, although completely without one object, also again, ‘[when a] Hú [person] comes, then [the] Hú appears, [when a] Hàn [person] comes, then [the] Hàn [person] appears’. [When the] numerous spread out ten thousand forms together come, [they] then together appear.
虽复群相俱现，仍然了无一物。虽复了无一物，不妨群相俱现。
Although again, [with] many forms together appearing, still completely without one object. Although again, completely without one object, not hindering many forms together appearing.
宗则就彼群相俱现处，专说了无一物。教则就彼了无一物处，详谈群相俱现。
[The] essential [is] then with regard to those many forms together appearing’s part, [with] focus [on] speaking [on that] completely without one object. [The] teachings [are] then with regard to that completely without one object, detailedly discussing [on] many forms together appearing.
是宗则于事修而明理性，不弃事修。教则于理性而论事修，还归理性。
This essential [is] then in practices’ cultivation, then understanding principles’ nature, not abandoning practices’ cultivation. [The] teachings [are] then [in] principles’ nature, then discussing practices’ cultivation, returning [to] principles’ nature.
正所谓称性起修，全修在性，不变随缘，随缘不变，事理两得，宗教不二矣。
[This] precisely [is] so-called matching nature [to] give rise [to] cultivation, [with] entire cultivation in [the] nature, unchanging [while] according [with] conditions, according [with] conditions [while] unchanging, [with] practices [and] principles both attained, [the] essential [and] teachings not two.
教虽中下犹能得益，非上上利根不能大通，以涉博故。
[With the] teachings within, although [those of the] middle [and] low [roots are] still able [to] attain benefits, [if] not [those of the] most high [and] sharp roots, [they are] not able [to have] great penetration, with wading broadly thus.
宗虽中下难以措心，而上根便能大彻，以守约故。
[With the] essential within, although [those of the] middle [and] low [roots are] difficult [to be] with deliberated minds, yet [those of] high roots [are] then able [to have] great penetration, with guarding [of the] concise thus.
教则世法佛法，事理性相，悉皆通达，又须大开圆解（即宗门大彻大悟也），方可作人天导师。
[With the] teachings, then [are the] worldly Dharma, [the] Buddha’s Dharma, practices [and] principles, nature [and] forms, all understood thoroughly. [There] also must [be] great opening [to] perfect understanding (this is the same as [the] Chán Door’s great penetration [and] great awakening), then can [they] become human [and] heavenly [beings’] guiding teachers.
宗则参破一个话头，亲见本来，便能阐直指宗风。
[With the] essential, then [with] investigating breaking [through] one head phrase, [to] personally see [the] original, then able [to] explain [and] directly point [towards the] tradition’s spirit.
佛法大兴之日，及佛法大通之人，宜依宗参究。喻如僧繇画龙，一点睛则即时飞去。
[In the] days of [the] Buddha’s Dharma great flourishing, coming to those persons [with the] Buddha’s Dharma’s great penetration, [they] should rely on [the] essential [for] contemplative investigation. Analogous to [Zhāng] Sēngyáo [张僧繇] painting [the] dragon, when once dotting [an] eye, then immediately flying away.
佛法衰弱之时，及夙根陋劣之士，宜依教修持。喻如拙工作器，废绳墨则终无所成。
[In this] age of [the] Buddha’s Dharma weakening [i.e. Dharma-Ending Age (末法时期)], coming to those persons [with] past roots crude [and] inferior, [they] should rely on [the] teachings [for] practice. Analogous to [those with] clumsy skills making vessels, abandoning string [and] ink [i.e. for making measurements], then [in the] end without that 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）：宗教不宜混滥论；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Treatise [On The] Essential [And] Teachings [Being] Unsuitable [To Be] Indiscriminately Mixed;
印光大师文钞菁华录（第两百七十四则）：八、释普通疑惑：论宗教（第二十三则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (274th Short Section): 8th Chapter: Explanations [On] Common Doubts [And] Confusions: Discussion [On The] Essential [And] Teachings (23rd Short Section)
[Ref: #274 / 8.23]
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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