佛光即是心本具之智体
[267] Buddha Light Is This Mind’s Originally Possessed Wisdom’s Essence
佛光者，十法界凡圣生佛，即心本具之智体也。
That Buddha light [is the] ten dharma realms’ ordinary [and] noble beings [and] Buddhas’ immediate minds’ that originally possessed wisdom’s essence.
[Note 1: Ten dharma realms (十法界): The six ordinary realms (六凡) of (i) hell beings (地狱众生), (ii) hungry ghosts (饿鬼), (iii) animals (畜生), (iv) human beings (人), (v) asuras (阿修罗), (vi) heavenly beings (天人), and the four noble (enlightened) realms (四圣) of (vii) Voice-hearers / Śrāvakas (声闻) / Arhats ([阿]罗汉), (viii) Pratyekabuddhas (辟支佛) / Those By Conditions Awakened (缘觉) / Lone Awakeners (独觉), (ix) Bodhisattvas (菩[提]萨[埵]) and (x) Buddhas (佛[陀]).]
此体灵明洞彻，湛寂常恒。不生不灭，无始无终。竖穷三际，而三际由之坐断。横遍十方，而十方以之消融。
This essence’s spiritual radiance [when] seen through, [is] profoundly still [and] always constant. Not arising [and] not ceasing, without beginning [and] without end. Vertically exhausting [the] three periods, yet [the] three periods, [are] from it completely cut off. Horizontally pervading [the] ten directions, yet [the] ten directions, [are] with it fading away.
[Note 2: Three periods (三际): (i) past period (过去际), (ii) present period (现在际), (iii) future period (未来际).]
[Note 3: Ten directions (十方): All places in all directions, which are the four cardinal directions (of (i) East [东], (ii) South [南], (iii) West [西] and (iv) North [北]), four intermediate directions (of (v) Southeast [东南], (vi) Northeast [东北], (vii) Southwest [西南] and (viii) Northwest [西北]), (ix) below (下) and (x) above (上).]
谓之为空，则万德圆彰。谓之为有，则一尘不立。即一切法，离一切相。
Calling it as emptiness, then [with the] ten thousand virtues perfectly manifested. Calling it as existing, then [with] one dust [mote] not established. [The] same as all dharmas, departed [from] all forms.
在凡不减，在圣不增。虽则五眼莫能觑，四辩莫能宣。
In [the] ordinary not decreasing, [and] in [the] noble not increasing. Although then, [with the] five eyes, not able [to be] seen, [and with the] four eloquences, not able [to be] declared.
[Note 4: The five eyes (五眼) are the (i) flesh eye (肉眼) of ordinary beings (凡夫), by darkness obstructed, (ii) heavenly eye (天眼) of heavenly beings (天人), by distance, day and night not obstructed, (iii) wisdom eye (慧眼) of Voice-Hearers (声闻), able to see through false forms to recognise true emptiness (看破假象，识得真空), (iv) Dharma eye (法眼) of Bodhisattvas (菩萨), able to completely see and know all worldly and world-transcending Dharma Doors, and (v) Buddha eye (佛眼) of Buddhas (佛), able to see with all the above eyes, with all matters seen and known constantly.]
[Note 5: The four (unobstructed) eloquences (四[无碍]辩[才]) or four unobstructed understandings (四无碍解) are with the four unobstructed wisdoms (四无碍智): (i) the Dharma unobstructed wisdom (法无碍智), with thorough understanding of the names of all dharmas, (ii) meanings unobstructed wisdom (义无碍智), with complete knowing of the principles of all dharmas, (iii) words unobstructed wisdom (词无碍智), with proficiency in all languages for expounding the Dharma, and (iv) joyful speaking unobstructed wisdom (乐说无碍智), with debate of the Dharma’s meanings in perfect harmony, joy and ease.]
而复法法承他力，处处得逢渠。
Yet repeatedly [with] Dharma [Door after] Dharma [Door], bearing its power, everywhere attaining channels [for] encountering [it].
但由众生从未悟故，不但不得受用，反承此不思议力，起惑造业，由业感苦。
However, due [to] sentient beings yet [to] awaken thus, not only not attaining [its] benefits, instead, bearing this inconceivable power, giving rise [to] confusions [and] creating [evil] karmas, due [to these] karmas connecting [to] suffering.
致令生死轮回，了无已时。以常住之真心，受生灭之幻报。
Leading [to and] causing births [and] deaths [in] rebirth, completely without [an] ending time. With [the] true mind that constantly abides, receiving [the] illusory retribution of birth [and] death.
譬如醉见屋转，屋实不转。迷谓方移，方实不移。全属妄业所现，了无实法可得。
For example, like [the drunk seeing [the] house turning, [the] house truly [does] not turn. [Like the] confused calling [its] directions [to be] moving, [the] directions truly [do] not move. [These are those] entirely belonging [to] false karmas those appearing, completely without true dharmas [that] can [be] attained.
以故我释迦世尊，示成佛道，彻证佛光时，叹曰：「奇哉奇哉！一切众生，皆具如来智慧德相。但以妄想执著，不能证得。若离妄想，则一切智、自然智、无碍智，则得现前。」
Therefore, when our Śākya[muni] World-Honoured [One], manifested accomplishment [of the] Buddha path, [and] completely realised Buddha light, [he] exclaimed, saying, ‘Marvellous, Marvellous! All sentient beings, all possess [the] Thus Come Ones’ wisdom [and] virtuous forms. Only with false thoughts [and] attachments, not able [to] realise [and] attain [them]. If departed [from] false thoughts, then all-[knowing] wisdom, natural wisdom [and] unobstructed wisdom, [will] then attain manifestation.’
《楞严》云：「妙性圆明，离诸名相。本来无有世界众生，因妄有生，因生有灭。生灭名妄，灭妄名真。是称如来无上菩提、及大涅槃，二转依号。」
[The Śū]raṅgama [Sūtra]《楞严经》says, ‘[The] wonderful nature [is] complete [and] bright, departed [from] all names [and] forms. Originally not having [the] world [and] sentient beings, because [of the] false having arising, because [of] arising having ceasing. Arising [and] ceasing [are] named [as the] false, [and] ceasing [of the] false [is] named [as the] true. This [is] called [the] Thus Come [Ones’] Unsurpassable Bodhi, and Great Nirvāṇa, [these] two transformation bases’ names.’
[Note 6: To use the two ‘transformation bases (or reliances)’ (转依), ‘transform afflictions to be based on (i.e. rely on) Bodhi’ (转烦恼依菩提), and ‘transform birth and death to be based on (i.e. rely on) Nirvāṇa (转生死依涅槃).]
盘山云：「心月孤圆，光吞万象。光非照境，境亦不存。心境俱亡，复是何物？」
Pánshān [i.e. Pánshān’s Bǎojī (盘山宝积) or Great Master Níngjì (凝寂大师)] said, ‘[With the] mind’s moon alone full, [its] light swallows [the] ten thousand forms. [With the] light not illuminating [the] realm, [the] realm [is] also not retained. [With the] mind [and] realm together forgotten, [this] again has what object?’
沩山云：「灵光独耀，迥脱根尘。体露真常，不拘文字。心性无染，本自圆成。但离妄念，即如如佛。」
Guīshān [i.e. Mount Bǎizhàng’s Chán Master Huáihǎi (百丈山怀海禅师)] said, ‘[The] spiritual light alone shines, far liberated [from the] roots [and] dusts. [With the] essence revealing [the] true constant, not captured [in] writing. [The] mind-nature without defilements, [is] originally [and] naturally perfectly accomplished. Only departing [from] false thoughts, immediately [as] Thusness’ Buddha.’
[Note 7: Thusness’ Buddha (如如佛): The Dharma Body (Dharmakāya) Buddha (法身佛), 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.]
是知佛祖种种言教，无非指示众生本具心性，令其返迷归悟，复本还元而已。
[With] this know [that the] Buddhas [and] Patriarchs’ all kinds [of] spoken teachings, [are] without [those] not pointing out sentient beings’ originally possessed mind-nature, [to] lead them [to] return [from] confusions, [for] return [to] awakening, [to] restore [the] original, [for] return [to the] source, that is all.
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）：佛光月报序；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Buddha Light Monthly Newsletter’s Preface;
印光大师文钞菁华录（第两百六十七则）：八、释普通疑惑：论心性（第十六则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (267th Short Section): 8th Chapter: Explanations [On] Common Doubts [And] Confusions: Discussion On Mind-Nature (16th Short Section)
[Ref: #267 / 8.16]
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
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