莫执权实顿渐之谬论
[250] [Do] Not [Be] Attached [To] Absurd Views Of [The] Skilful, True, Sudden [And] Gradual
「权」者，如来俯顺众生之机，曲垂方便之谓也。
That called ‘skilful’, is that [from the] Thus Come [One, who] complied [with the] capacities of sentient beings, [his] bestowed skilful means.
「实」者，按佛自心所证之义而说之谓也。
That called ‘true’, is that according to [the] Buddha’s own mind’s those realised meanings then spoken.
「顿」者，不假渐次，直捷疾速，一超直入之谓也。
That called ‘sudden’, is that not needing [to be] gradual, directly [and] rapidly, once surpassing, directing entering.
「渐」者，渐次进修，渐次证入，必假多劫多生，方可亲证实相之谓也。
That called ‘gradual’, is that gradually advancing [when] cultivating, gradually realising [and] entering. Definitely needing many kalpas’ many lives, then can [there be] personal realisation [of] true form.
彼参禅者，谓参禅一法，乃「直指人心、见性成佛」之法，固为实为顿。不知参禅，纵能大彻大悟，明心见性，但见即心本具之理性佛。
Those contemplating Chán, call contemplating Chán, [this] one Dharma [Door, [to] thus [be the] Dharma [Door] of ‘directly pointing [at the] person’s mind, [to] see [one’s] nature [and] accomplish Buddhahood’, certainly as [the] true [and] as [the] sudden. Not knowing [that] contemplating Chán, even if able [to have] great penetration [and] great awakening, realising [the] mind [and] seeing [one’s] nature, [that] only seen [is this] immediate mind’s that originally possessed principles’ nature’s Buddha.
若是大菩萨根性，则即悟即证，自可永出轮回，高超三界。从兹上求下化，用作福慧二严之基。此种根性，就大彻大悟人中论之，亦百千中之一二人耳。
If [with] Great Bodhisattvas’ root nature, then immediately awakening [and] immediately realising, naturally can [there] forever [be] exit [from] rebirth, [and] high surpassing [of the] three realms. From this [with] higher seeking [of the Buddha path and] lower transforming [of sentient beings], used as foundations of blessings [and] wisdom, [these] two adornments. [With] this kind [of] root nature, only [with] persons within great penetration [and] great awakening discussing them, [they are] also one [or] two persons within [a] hundred thousand only.
[Note 1: Three Realms (三界): (i) Desire Realm (欲界), (ii) Form Realm (色界), (iii) Formless Realm (无色界).]
其或根器稍劣，则纵能妙悟，而见思烦恼未能断除。仍须在三界中，受生受死。既受死生，从悟入迷者多，从悟入悟者少。
[Of] those perhaps [with] root capacities slightly inferior, then even if able [to have] wonderful awakening, [are] then [with wrong] views [and] thoughts’ afflictions yet able [to be] severed [and] eliminated. [They] still must [be] within [the] three realms, [to] receive births [and] receive deaths. Already receiving deaths [and] births, those from awakening entering confusions [are] many, [and] those [from lesser] awakening entering [greater] awakening [are] few.
是则其法虽为实为顿，苟非其人，亦不得实与顿之真益，仍成权渐之法而已。何以故？以其仗自力故。
This then [is with] those Dharma, although as [the] true [and] as [the] sudden, if not [as] those persons, also not attaining [the] true benefits of [the] true with [the] sudden, still accomplishing [the] Dharma of [the] skilful [and] gradual, that is all. Why thus? With them relying [on] self-power thus.
自力若十分具足，则何幸如之？稍一欠缺，则只能悟理性，而不能亲证理性。今时则大彻大悟者，尚难其人，况证其所悟者哉？
[With] self-power, if fully complete, then how fortunate [must they be to be] like this? [If] slightly having one deficiency, then only able [to] awaken [to] principles’ nature, yet not able [to] personally realise principles’ nature. [At this] present time, then [of] those [with] great penetration [and] great awakening, [it is] still difficult [to have] these persons, moreover those realising that awakened [to].
念佛一法，彻上彻下，即权即实，即渐即顿，不可以寻常教理批判。
[With] mindfulness [of] Buddha, [this] one Dharma [Door], penetrating [to the] above [and] penetrating [to the] below, [as it] is the same as [the] skilful, the same as [the] true, the same as [the] gradual, [and] the same as [the] sudden, [it] cannot [be] with usual teachings’ principles critiqued.
上至等觉菩萨，下至阿鼻种性，皆须修习。（此彻上彻下之谓也）
Up to Equal Awakening Bodhisattvas, [and] down to [those with] Avīci [Hell’s] seed nature, all must practise [it]. (This [is] that called penetrating [to the] above [and] penetrating [to the] below)
[Note 2: Avīci Hell (阿鼻地狱): Uninterrupted Hell (无间地狱) with five uninterrupted transgressions’ retribution (五无间罪 ): (i) the realm’s fruit uninterrupted (趣果无间), (falling into it directly upon death), (ii) receiving of suffering uninterrupted (受苦无间), (iii) time uninterrupted (时间无间), (iv) life uninterrupted (生命无间) and (v) bodily form uninterrupted (身形无间).]
如来为众生说法，唯欲令众生了生脱死耳。
[The] Thus Come [One], for sentient beings speaking [the] Dharma, only desired [to] enable sentient beings [to be] liberated [from the cycle of] birth [and] death.
其余法门，上根则即生可了，下根则累劫尚难得了。
[With] those other Dharma Doors, [those with] high roots then, can [in this] immediate life [be] liberated. [Those with] low roots then, [in] accumulated kalpas, [are] still difficult [to] attain liberation.
唯此一法，不论何种根性，皆于现生往生西方，则生死即了。如此直捷，何可名之为渐？
Only [with] this one Dharma [Door], regardless [those with] what kind [of] root nature, all in [the] present life [can be] reborn [in the] Western [Pure Land Of Ultimate Bliss] [西方极乐世界], then [from the cycle of] birth [and] death immediately liberated. Like this direct, how can it [be] named as gradual?
虽有其机，不如寻常圆顿之机，有似乎渐。而其法门威力，如来誓愿，令此等劣机，顿获大益，其利益全在仗佛慈力处。
Although having this capacity, [it is] not like [the] usual perfect [and] sudden of capacities, having [that] seemingly gradual. Yet this Dharma Door’s mighty power, [with the] Thus Come [One’s] vows, enables [those with] this kind [of] inferior capacity, [to] suddenly obtain great benefits. Its benefits entirely [are] in relying on [the] Buddha’s compassionate power’s part.
凡禅讲之人，若未深研净宗，未有不以为浅近而藐视者。若深研净宗，则当竭尽心力，而为宏扬。
Of all persons speaking [on] Chán, if yet [to] deeply study [the] Pure [Land] Tradition, [there] has never been those not assuming [it to be] superficial, then looking down on [it]. If [having] deeply studied [the] Pure [Land] Tradition, then should [there be the] exhausting [of] utmost mental [and physical] efforts, then for propagating [it].
岂复执此权实顿渐之谬论，而自误误人哉！
How can [there] again [be] attachment [to] these absurd views of [the] skilful [and] true, sudden [and] gradual, then misleading oneself [and] misleading others?
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）：复马契西书二；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Second Reply Letter [To] Mǎ Qìxī;
印光大师文钞菁华录（第两百五十则）：七、分禅净界限（第十二则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (250th Short Section): 7th Chapter: Differentiation Of Chán And Pure Land Traditions’ Boundaries (12th Short Section)
[Ref: #250 / 7.12]
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
