禅与净土，理本无二
[239] Chán And Pure Land [Dharma Doors’] Principles [Are] Originally Not Two
禅与净土，理本无二。若论事修，其相天殊。
[The] Chán and Pure Land [Dharma Doors’] principles [are] originally not two. If discussing practices’ cultivation, their forms [have] differences [far apart, like the] sky [and the earth].
禅非彻悟彻证，不能超出生死。
[With the] Chán [Dharma Door, if] not [with] thorough awakening [and] thorough realisation, [this is] not able [to] transcend [and] exit [the cycle of] birth [and] death.
故沩山云：「可中顿悟正因，便是出尘阶渐。生生若能不退，佛阶决定可期。」
Thus, Wéishān’s [Chán Master Língyòu] [灵祐禅师] said, ‘If reaching [for] sudden awakening’s main cause, then is exiting [the] dusts’ stairs gradual. [In] life [after] life, if able [to] not retrogress, [the] Buddha’s upper platform definitely can [be] looked forward to.’
又云：「初心从缘，顿悟自性，犹有无始旷劫习气，未能顿尽，须教渠尽除现业流识。」
Also saying, ‘[Those with the] initial mind following conditions, [with] sudden awakening [of] self-nature, still having beginningless past kalpas’ habitual forces, yet able [to] suddenly end, must [be] taught [to have their] channels completely eliminated [from their] present karmas’ flowing consciousnesses.’
弘辨谓：「顿悟自性，与佛同俦。然有无始习气未能顿尽，须假对治，令顺性起用。如人吃饭，不一口便饱。」
[Chán Master] Hóngbiàn [弘辨禅师] said, ‘[With] sudden awakening [of] self-nature, with [the] Buddha together [as] companions. However, having beginningless habitual forces yet able [to] suddenly end, [there] must [be] depending on remedies, leading [that] complying [with] nature [to] arise [for] use. Like [a] person eating rice, not [with] one mouth then full.’
长沙岑谓：「天下善知识，未证果上涅槃，以功未齐于诸圣故也。」
Chángshā’s [Chán Master] Jǐng[cén] [景岑禅师] said, ‘[In the] heavens below, good-knowing friends, yet [to] realise [the] fruit above’s Nirvāṇa, [are] with skills yet [to be] equal to all noble [ones] thus.’
所以五祖戒又作东坡，草堂清复为鲁公。古今宗师，彻悟而未彻证者，类多如此。
Therefore, Wǔzǔ[shān Monastery’s (五祖山寺) Chán Master Shī]jiè [师戒禅师] also became [Sū] Dōngpō [苏东坡], [and] Cǎotáng’s [Chán Master Shàn]qīng [善清禅师] again became Duke [Zēng]lǔ [曾鲁公]. Ancient [and] modern grandmasters, those thoroughly awakened and yet [to be] thoroughly realised, [are with] many kinds like these.
[Note 1: 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.]
良由惟仗自力，不求佛加，丝毫惑业不尽，生死决不能出。
[This is] really because [of] only relying [on] self-power, not seeking [the] Buddha’s blessings. [With the] slightest amount [of] confusions [and evil] karmas not exhausted, [the cycle of] birth [and] death [is] definitely not able [to be] exited.
净土，则具信愿行三，便可带业往生。一得往生，则永出生死。悟证者顿登补处，未悟者亦证阿鞞。
[With the] Pure Land [Dharma Door], then complete [with] Faith, Aspiration [and] Practice, [these] three, then can [there be] carrying [of evil] karmas [to be] reborn [there]. Once attaining rebirth, then forever exiting [the cycle of] birth [and] death. Those awakened [and] realised [will] suddenly ascend [to One Lifetime To] Replacement’s Position [一生补处], [and] those yet [to] awaken [will] also realise [as] Avaivartikas [阿鞞跋致].
[Note 2: One Life To Replacement’s Position (一生补处): … of other Buddhas; Eka-jaṭī-prati-baddhas: Bodhisattvas in the stage of one life to Buddhahood, to ‘replace’ preceding Buddhas, to guide sentient beings to Buddhahood.]
[Note 3: Avaivartikas (阿鞞跋致): Those in the Stage Of Non-Retrogression (不退转), with non-backsliding progress assured of Buddhahood.]
所以华藏海众，悉愿往生。宗教知识，同生净土。
Therefore, [with the] Flower Treasury’s ocean[-wide] assembly, all reborn [there. With the (Chán)] essential [and (sūtra)] teachings’ friends, together born [in the] Pure Land.
良由全仗佛力，兼自恳心。故得感应道交，由是速成正觉。
[This is] really because [of] entirely relying on [the] Buddha’s power, simultaneously [with] one’s sincere mind. Thus attaining connection [and] response [for] mutual interaction, due [to] this quickly accomplishing Right Awakening.
为今之计，宜屏除禅录，专修净业。
That plan for now, [is that there] should [be] getting rid [of] Chán records, [for] focused cultivation [of] pure karmas.
于一尘不染心中，持万德洪名圣号。
Within [the] mind, [by] one dust [mote] not defiled, uphold [the] great [and] sacred name [of] ten thousand virtues [i.e. Āmítuófó (阿弥陀佛)].
或声或默，无杂无间。必使念起于心，声入乎耳，字字分明，句句不乱。
Perhaps verbally or silently, without mixed [thoughts and] without interruption. [There] must [be] enabling [of] recitation [to] arise in [the] mind, [with its] sound entering in [the] ears, [with] word [after] word distinct [and] clear, [with] line [after] line not scattered.
久之久之，自成片段。亲证念佛三昧，自知西方宗风。
For a long time [practising thus], naturally accomplishing [that] fragmented becoming one. Personally realising Samādhi [From] Mindfulness [Of] Buddha, naturally knowing [the] Western [Pure Land] Tradition’s spirit.
是以观音「反闻闻自性」之功夫，修势至「都摄六根、净念相继」之净业。
Therefore, [with] Contemplator [Of The World’s] Sounds [Bodhisattva’s] [观世音菩萨] skill of ‘reversing hearing [to] hear self-nature’, cultivate [Great] Power Arrived [Bodhisattva’s] [大势至菩萨] pure karma of ‘gathering all six roots, [with] pure mindfulness [in] continuous succession.’
即净而禅，孰妙于是。
[As this is] then [with] Pure Land and Chán [practices], what [is more] wonderful as a result?
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）：与海盐徐夫人书；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Letter For Hǎiyán’s Madam Xú;
印光大师文钞菁华录（第两百三十九则）：七、分禅净界限（第一则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (239th Short Section): 7th Chapter: Differentiation Of Chán And Pure Land Traditions’ Boundaries (1st Short Section)
[Ref: #239 / 7.1]
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
https://purelanders.com/jinghualu
