Lecture Record of the Yihai Year - Bilingual Books

Master Wang Xianglu | 2018-06-23 | Download | AI Translate

说明	Explanation
一、此讲演录都为三分，系主讲师王骧陆居士开示语录，初为启机分，以启发大心承当为因，次有正修分，以当机授法实修为缘，三为印证分，以修后开悟印心为果，谨择要记录付梓，以供同参。	I. This record of lectures is divided into three sections. It consists of Dharma instructions given by the principal lecturer, the lay practitioner Wang Xianglu. The first is the Section for Arousing Capacity, taking as its cause the inspiration of the great mind to assume responsibility. The second is the Section on Correct Practice, taking as its condition the imparting of Dharma according to the listener's capacity for actual cultivation. The third is the Section of Confirmation, taking as its fruition the awakening and confirmation of the Mind Seal after practice. The essential points have been respectfully selected, recorded, and printed for the benefit of fellow practitioners.
二、本会原名学佛研究会，嗣改组为印心精舍，骧师在会传法，前后二年，讲座四百余次，教诲学人，倦焉勿替。皈依同人得明心要识自本性者，不可胜数。惜甲戌岁（一九三四年）所讲，未存记录。此系专就乙亥岁（一九三五年）所讲者，故名乙亥讲演录。	II. This association was originally named the Buddhist Studies Research Association, and was later reorganized as Mind-Seal Vihara. Master Xiang transmitted the Dharma here for two successive years, giving more than four hundred lectures. He tirelessly instructed students without respite. Those among the refuge-taking members who attained clarity of mind and recognized their own original nature were beyond counting. Regrettably, no record was preserved of the lectures given in the Jiaxu year, 1934. This volume concerns exclusively the lectures given in the Yihai year, 1935; it is therefore entitled Lectures of the Yihai Year.
三、本会传法，不拘定何法，非净非密非禅，当机而授，亦戒亦定亦慧，自然而持，要以总持法识自本性为体，般若法启发方便为用，净土法证入圆觉为归，说戒则重戒体而防戒病，说定则言正定而除邪见，说慧则证慧力而戒狂妄，其精义尽备于讲演录中。	III. In this association's transmission of Dharma, no fixed Dharma is imposed: it is neither exclusively Pure Land, nor Esoteric, nor Chan, but is bestowed in accordance with the recipient's capacity. It is also discipline, samadhi, and prajna, upheld naturally. Its essential substance is to recognize one's own original nature through the dharani Dharma; its function is to employ the prajna Dharma in opening expedient means; and its ultimate destination is to realize Perfect Enlightenment through the Pure Land Dharma. When speaking of discipline, it emphasizes the essence of the precepts and guards against the maladies of attachment to precepts. When speaking of samadhi, it expounds correct samadhi and removes erroneous views. When speaking of prajna, it confirms the power of wisdom and guards against arrogance and delusion. Its profound meaning is fully contained in these lectures.
四、此讲演录不可草草阅过，精义尽在隐微处，能前后反复细阅至四五次，同时修法参究，必有囫地开悟之一日，否则亦文字解耳。	IV. These lectures must not be read carelessly. Their essential meaning lies entirely in subtle and hidden places. If one repeatedly reads them closely from beginning to end four or five times, while practicing the Dharma and investigating it, there will surely come a day of sudden awakening. Otherwise, one will have gained only an intellectual understanding of words.
五、正修分后心中心修法一段，于初学人关系尤巨，远道修法者，得假方便，打坐时切宜细参。	V. The passage on the practice of the Heart-of-Heart Dharma following the Section on Correct Practice is especially important for beginning practitioners. Those who practice at a distance may rely upon it as an expedient aid; when sitting in meditation, they should investigate it with utmost care.
缘起	Preface
[同人敬录]	Respectfully recorded by fellow members
本会办理经年，传法数百人，幸都实行虔修，深达法要，因缘不可思议。今年又继续办理，仍邀鄙人主讲，传授大法，至感惭愧。	This association has operated for several years and transmitted the Dharma to several hundred persons. Fortunately, all have earnestly put it into practice, cultivated devoutly, and penetrated deeply into the essentials of the Dharma. Such causes and conditions are inconceivable. This year its work continues, and I have again been invited to give the principal lectures and transmit the great Dharma. I feel profoundly ashamed of this honor.
当本诸位弘法同发大愿利生之心，努力宣扬，上报四恩，下济三苦，共同参究学佛法门，自利利他，使未发心者，自启发心之门；已发心者，同入精进之路；已精进者，直登修证之堂。三层志愿，上仗佛慈，下赖众力，共同荷担无上菩提，精进勿退。此数语可作我等佛前之发愿词，并祝本会前途福利无量。	May all those present who propagate the Dharma arouse together the great vow-mind to benefit living beings, striving to proclaim it widely: above, to repay the four benefactions; below, to rescue beings from the Three Sufferings. Let us jointly investigate the Dharma gates of learning the Buddhadharma, benefiting ourselves and others alike. May those who have not yet aroused the mind open for themselves the gate of arousing the mind; may those who have already aroused it together enter the path of diligent effort; and may those already diligent proceed directly into the hall of cultivation and realization. These are the aspirations of three levels. Above, we rely upon the Buddha's compassion; below, upon the strength of the assembly. Let us together bear the burden of unsurpassed bodhi, advancing diligently without retreat. These few words may serve as our vow before the Buddha. I further pray that the future blessings and benefits of this association will be immeasurable.
本会一三五等日所讲，乃为引导初机者而设，讲法多半是去年重复，今更以新意补充之。去年所讲，未有次第，或深或浅，殊无定法。从来学佛者，最苦于根本未清，中途学起，夹生半熟，日后渐感困难。	The lectures given by this association on the first, third, fifth, and other designated days are intended to guide beginners. Most repeat what was taught last year, now supplemented with new insights. What was taught last year had no fixed sequence; at times it was profound, at times shallow, and lacked a settled method. Those who study Buddhism have always suffered most from unclear fundamentals: they begin in the middle, become half-baked and immature, and gradually encounter difficulties later on.
今不厌粗浅，再从头说起，姑定一次第，使已闻过者，温故可以知新，未闻过者，因地从此纠正，关系至巨。杜友樵居士等，复发心愿将每次所讲，记录付梓，用以流通。庶使后来听法者，可与前文接气。讲义随时发给，日后汇订成册，而辗转利他，彼此可以一致矣。至远道愿阅讲义者，可由会友代转。	Now, without weariness at seeming elementary, I shall begin again from the outset and provisionally establish a sequence. Those who have already heard it may review the old and thereby know the new; those who have not heard it may correct their causal ground from this point onward. This is of the greatest importance. The lay practitioner Du Youqiao and others have again formed the aspiration and vow to record and print each lecture for circulation. Thus, those who hear the Dharma later may connect with what has come before. Lecture notes will be distributed as they are given, then collected and bound into a volume, so that they may be passed on to benefit others, and all may remain in accord. Those living at a distance who wish to read the lecture notes may have them forwarded through members of the association.
学佛研究会，是个合作的性质，善根属于行者自己，因缘有赖师友，合之则成就无上福德。故不可以少善根福德因缘，成就如是功德庄严也。惟初学时，在师友之启机与自己之信仰。	The Buddhist Studies Research Association is collaborative in nature. Good roots belong to the practitioners themselves, while causes and conditions depend upon teachers and Dharma friends. When these are joined, unsurpassed merit and virtue are fulfilled. Thus, one cannot accomplish such meritorious adornment with scant good roots, blessings, virtues, and causes and conditions. At the beginning of study, however, it depends upon the teacher's and Dharma friends' arousing of one's capacity, together with one's own faith.
先启发其机，观其与何种法门相当，授之以法，斯名正法。再进则在自己之虔修，埋头苦干，只用一个恒字，师则处于防守之列，时时察其行动，考其意境，防其知见，预杜其弊，勿使狂纵，以臻明悟，是名开正法眼。	First, one's capacity must be aroused. Observe which Dharma gate accords with the person, and impart that Dharma; this is called the correct Dharma. Further progress then rests upon one's own devout cultivation: bowing one's head to arduous work and relying solely upon constancy. The teacher then assumes a protective role, continually observing the student's conduct, examining the states of mind, guarding against erroneous views, and forestalling abuses, so that the student does not become wild and unrestrained, but reaches clear awakening. This is called opening the true Dharma Eye.
再进则又在开悟后自己勤修勿惰。惟定慧未均，体用未合，师则处处纠正指示，为之调伏，于意境上之细分微细分，详加考察。凡在此时，行者稍得胜境，言论纵荡，意气放逸，乃必经之阶级。	Further progress depends again upon diligent cultivation without indolence after awakening. Yet samadhi and prajna may not be balanced, and essence and function may not be united. The teacher must therefore correct and instruct everywhere, disciplining the student and carefully examining the subtle distinctions and subtler distinctions within states of mind. At this stage, whenever practitioners gain even a slightly superior state, their speech becomes unrestrained and their bearing lax. This is an inevitable phase.
如舞剑时，其力渐充，但舞法未全，稍一不慎，即成两误。故必合作到底。上根人至少二年后乃可放松，然而法无定法也。以此法异于禅净，修法各异。又各人根器亦有不同耳。	It is like dancing with a sword: one's strength gradually becomes ample, but the art of wielding it is not yet complete. With the slightest carelessness, both are harmed. Therefore, cooperation must continue to the end. Persons of superior capacity require at least two years before they may relax somewhat; yet Dharma has no fixed Dharma. This method differs from Chan and Pure Land, and the practices likewise differ. Moreover, each person's faculties and capacities are not the same.
我人所修，在于求得根本，目的是在印心，得真实受用。本会不是研究教理文字，但亦不废教义。惟择其简要者明之，为进修之资助。其方法约之如下，也即印心宗旨：	What we cultivate is the attainment of the root; its purpose is the confirmation of the Mind Seal and the gaining of genuine benefit. This association does not merely investigate doctrinal principles and words, though neither does it abandon Buddhist teachings. It selects only their concise essentials for clarification, as support for further cultivation. Its method may be summarized as follows; this is also the purpose of the Mind-Seal School:
一、通释浅近教义以启其机，以坚其信，以正其因。	1. To explain accessible basic teachings in order to arouse capacity, strengthen faith, and rectify the causal ground.
二、以印心为宗，以般若为用，以总持为法，以净土为归。	2. The Mind Seal as its principle, prajna as its function, dharani as its practice method, and The Pure Land as Its Ultimate Destination.
三、第一明体，第二起用，印证心地，开发佛慧。使亲见般若相貌，即生成就。	3. First clarify the essence; second, bring forth its function. Confirm the ground of mind and unfold the Buddha's wisdom, enabling one personally to behold the countenance of prajna and attain realization in this very lifetime.
四、空破无明，徐除习气，使其顿悟渐修，以佛法通于世谛，断除情见，得真实受用，至如实知自心为止。	4. Use emptiness to shatter ignorance and gradually remove habitual tendencies, so that one suddenly awakens and gradually cultivates. Let the Buddhadharma penetrate conventional truth, cut off emotional views, and gain genuine benefit, until one knows one's own mind as it truly is.
五、修根本大戒于因地，励行《佛心经》①十大行愿②。	5. Cultivate the fundamental great precepts on the causal ground, and diligently carry out the ten great vows of conduct in the Sutra of the Buddha Mind ① ②.
六、破一切疑惘，转惑业苦为定慧空。	6. Shatter all doubts and perplexities, transforming the suffering of deluded karma into samadhi, prajna, and emptiness.
分三期三分：此数端决可于即生先植根基，故分三期。	Three periods and three sections: these several points can certainly establish a foundation in this very lifetime; they are therefore divided into three periods.
一为说理期，二为实修期，三为考证期。讲法又分为三：一为启机分、二为正修分、三为印证分。密法为不共之法。心中心法，又与他密不同。勿与未修未证人谈。起其疑谤，即我之罪过，非彼之咎。学问在自己知得，勿妄测他人意境，与之比胜较量。未得谓得，即属未知谓知，其谬正等。为重法故，因地不可不慎也。	The first is the period of expounding principle; the second, the period of actual practice; and the third, the period of examination and confirmation. The teaching is likewise divided into three sections: first, the Section for Arousing Capacity; second, the Section on Correct Practice; third, the Section of Confirmation. Esoteric Dharma is a distinctive Dharma. The Heart-of-Heart Dharma also differs from other esoteric teachings. Do not discuss it with those who have neither practiced nor realized it. Should doubts and slander be aroused in them, that is my fault, not theirs. Learning lies in what one knows for oneself; do not rashly conjecture about others' states of mind, competing with them or comparing superiority. To claim attainment when one has not attained it is to take what one does not know as knowledge; its error is precisely the same. Because the Dharma is to be revered, one must be cautious on the causal ground.

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