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元音老人著 一九九五年六月十七日講於杭州
Written by Elder Yuan Yin, spoken on June 17, 1995, in Hangzhou
弟子問：「如何消除貪瞋癡慢疑？」
A disciple asked, "How can we eliminate greed, hatred, ignorance, conceit, and doubt?"
**貪瞋癡慢疑屬於思惑。教理說無明分見惑、思惑、塵沙惑與無明惑。由粗而細、微細至極微細。見惑乃迷失無生無我等之真理而起之妄惑也，屬於理邊，故名理惑。它分身、邊、邪、取、戒五種，均屬不正的知見。比如執著在神通上，而不問自己有沒有明心見性，這是修道人普遍存在的不正知見。見惑容易除，我們修法開悟見了本性，端正了知見，見惑就盡除了；但思惑不易一下子除掉，須於開悟斷見惑後更見性修習真理，才能漸斷此惑。以思惑為思維世
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Certainly, here is the continuation of the translation, providing the Chinese text followed by the English translation for each paragraph:
貪瞋癡慢疑屬於思惑。教理說無明分見惑、思惑、塵沙惑與無明惑。由粗而細、微細至極微細。
Greed, hatred, ignorance, conceit, and doubt belong to the category of thought delusions (思惑). According to Buddhist teachings, ignorance (無明) is divided into view delusions (見惑), thought delusions (思惑), dust-like delusions (塵沙惑), and fundamental ignorance (無明惑). These range from coarse to fine, from fine to extremely fine.
見惑乃迷失無生無我等之真理而起之妄惑也，屬於理邊，故名理惑。它分身、邊、邪、取、戒五種，均屬不正的知見。
View delusions (見惑) arise from ignorance of the truths of non-arising and non-self, leading to incorrect views (妄惑) and are considered delusions of principle (理惑). They are divided into five kinds of mistaken perceptions: self-view (身見), extreme view (邊見), evil view (邪見), view of attachment to views (取見), and view of rigid attachment to precepts (戒禁取見). All of these are incorrect perceptions.
比如執著在神通上，而不問自己有沒有明心見性，這是修道人普遍存在的不正知見。
For example, being attached to supernatural powers without considering whether one has realized one's true nature is a common erroneous view among practitioners.
見惑容易除，我們修法開悟見了本性，端正了知見，見惑就盡除了；但思惑不易一下子除掉，須於開悟斷見惑後更見性修習真理，才能漸斷此惑。
View delusions are easier to eliminate; once we practice and realize our true nature, correct our perceptions, view delusions are eradicated. However, thought delusions (思惑) are harder to eliminate immediately; they require continuous practice after enlightenment to gradually remove them.
以思惑為思維世間虛妄之物而起之事惑，其性鈍昧，有貪、瞋、癡、慢、疑五惑之分，故不易頓除。
Thought delusions arise from attachment to worldly phenomena, characterized by greed, hatred, ignorance, conceit, and doubt, and are difficult to eliminate instantly.
見惑、思惑不除，生死輪回不能了。所以要消除這身、邊、邪、取、戒與貪、瞋、癡、慢、疑十惑，先要明白本性，開大悟。
Without eliminating view and thought delusions, one cannot escape the cycle of birth and death. Therefore, to eliminate these ten delusions—self-view, extreme view, evil view, view of attachment to views, view of rigid attachment to precepts, greed, hatred, ignorance, conceit, and doubt—one must first realize their true nature and attain great enlightenment.
深知事物皆幻，都不可得，徹見這一念斷處，了了分明的靈知之性，就是我人的本性。在境界上時時保護鍛煉它，把多生執著的習氣都磨光，貪瞋癡慢疑才能銷殞。
Understanding that all phenomena are illusory and unobtainable, clearly seeing the cessation of thoughts, the inherent knowing nature, is our true nature. By constantly protecting and refining it, ingrained habits and attachments to greed, hatred, ignorance, conceit, and doubt will eventually dissolve.
教下說這四惑在欲界、色界、無色界中有九地八十八品之多。要一步一步慢慢除去，不是一下子除得了的。故須具一片長遠深心，在境界上精勤地奮鬥始得。
The teachings also state that these four delusions manifest in the desire realm, form realm, and formless realm, across nine grounds and eighty-eight types. They must be removed step by step, not all at once. Hence, one must possess deep and long-lasting dedication, diligently striving in every situation.
最重要的是要知道，我們真心本來具足法報化三身，不須向外去求。現在我們的一念清淨心，就是當前念已斷後念未起，那了了分明的靈知就是我們的法身；我們能見一切東西的智慧光明就是我們的報身；一切事物形形色色的顯現都是我們法性的變化，就是我們的化身。
Most importantly, we must understand that our true mind inherently possesses the Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (化身), and does not require external seeking. Our present moment of numinous awareness, when thoughts have ceased, is our Dharmakaya; the wisdom that perceives all things is our Sambhogakaya; and the various manifestations of phenomena are transformations of our true nature, our Nirmanakaya.
法身和報身容易理解。當我們斷掉念頭後，還是了了分明，不是沒有知覺，此時了了的靈知就是我們的法身，大家當下可以體驗。報身就是我們現在能見這一切東西的智慧光明，沒有法身的智慧光明就不能見這些東西。譬如沒有光就像瞎子一樣，不能見東西，能見的是我們法身的光明，法身的光明朗照，就是智慧光明朗照。
The Dharmakaya and Sambhogakaya are easier to comprehend. When thoughts cease and numinous awareness remains, this is our Dharmakaya. The ability to perceive all things is the light of our Sambhogakaya, without which we cannot see anything. For example, without light, we would be like a blind person who cannot see anything. What allows us to see is the light of our Dharmakaya, which is the clear, illuminating light of wisdom.
化身說起來就不大容易理解，一切東西，如杯子、水果、房子等都是我的變化，都是我的化身。這怎麼是我的化身呢？這些不是無情的東西嗎？器世間是無情的，人和動物都是有情的，怎麼是我的化身呢？
Nirmanakaya is harder to grasp; all things, like cups, fruits, and houses, are transformations of our true nature. How can these inanimate objects be our Nirmanakaya? They seem to be inanimate, while humans and animals are sentient.
因為這些東西離開我的法性智慧就不會有。譬如我們住的房子，造房子前先要設計圖樣，工程師怎麼在大腦中想出這個圖樣呢？他吸收外面的境象，經過思考分析，怎麼改造，怎麼發展，怎麼能適合人的需要而繪製出新型的圖樣，這是什麼功能呢？是大腦的功能嗎？看起來確是大腦的功能，但是大腦中各種腦神經，如視覺神經、聽覺神經，就像電線拉好，不通電還是不起作用。電是什麼？電就是我們法身的功能。
These objects would not exist without the wisdom of our true nature. For instance, when we design a house, the engineer first creates a blueprint by absorbing external phenomena, analyzing and thinking about how to modify, develop, and meet human needs. This seems to be a function of the brain, but actually, the brain's neurons, like visual and auditory nerves, are like wires that are useless without electricity. What is this electricity? It is the function of our Dharmakaya.
何謂佛性？性者，性能也。能，就是功能。他就是能起作用而無相可見。譬如說電，見不到電的形象，通電以後，電燈就能亮，機器就會轉。大腦神經就好比是電線，通電就是我們佛性的功能。所以設計圖樣也好，後來請工匠造房子也好，都是我們佛性的功能，這些都是佛性所變現的，就是佛性的化身。
What is Buddha-nature? Nature refers to function. Function is the ability to act without a visible form. For example, we cannot see electricity, but once it flows, lights can illuminate, and machines can operate. The brain's neurons are like wires, and electricity is the function of our Buddha-nature. So whether it is designing a blueprint or having craftsmen build the house, these are all functions of our Buddha-nature, manifested as the Nirmanakaya.
明白這個法報化三身都唯心具足以後，你時時不住相，一切都是我法身的大圓鏡智所顯現的影子，就不動心，不取相了，無所祈求！這樣用功夫，貪瞋癡慢疑就漸漸地消了。
Understanding that the Dharmakaya, Sambhogakaya, and Nirmanakaya are all inherently complete within our mind, we do not cling to appearances. All phenomena are mere reflections of the great mirror wisdom of our Dharmakaya, and we remain undisturbed, unattached, and without seeking. Practicing in this way, greed, hatred, ignorance, conceit, and doubt will gradually diminish.
不明白這個道理，住著在神通上，著相，非但貪瞋癡慢疑消不了，反而會更增加。要神通幹什麼？不就是要名聞利養嗎？要恭維、要名聲、要供養，貪瞋癡慢疑更增加了，一點幫助都沒有。可見要消除貪瞋癡慢疑，非見性不可！不見性不行！根子還是在明心見性上，所以佛教的根本還是明心見性。
If we do not understand this principle and instead focus on supernatural powers, we become attached to appearances. This not only fails to eliminate greed, hatred, ignorance, conceit, and doubt but actually increases them. Why seek supernatural powers? Isn't it for fame and profit, for praise and recognition? This only adds to greed, hatred, ignorance, conceit, and doubt, providing no real help. Therefore, to eliminate these delusions, one must realize one's true nature. Without realizing one's true nature, it is impossible. The root lies in clearly seeing and realizing one's true nature, which is the fundamental goal of Buddhism.
現在有的人弄錯了，不要明心見性，要神通。只要能發神通，就趕快去追取，「這個法有神通啊，趕快去學啊」。不是去掉貪瞋癡慢疑，而是增加貪得之心。所以我們修法時，須一切放下，入定也不要求，求入定，反而定不進去。因為你這求入定之心就是妄心，妄心動了，還能入定嗎？
Nowadays, some people misunderstand and prioritize supernatural powers over realizing their true nature. They rush to learn any practice that promises supernatural abilities, mistakenly believing it will bring them spiritual achievement. This only increases their greed. Thus, in practice, we must let go of everything, including the desire for meditative absorption (samadhi). Seeking samadhi itself becomes an obstacle to achieving it. When we let go of this desire, the deluded mind ceases to move, allowing us to enter true samadhi.
所以要入定，須一切放下，一切不求，一切都平平常常的，方能心安理得、怡然入定，從而打開本來，親證佛性。實際上成道沒有什麼玄妙奇特，是極其簡單尋常的。
Therefore, to enter samadhi, we must let go of everything, not seek anything, and remain ordinary and natural. This allows our mind to be peaceful and at ease, enabling us to enter samadhi and realize our inherent Buddha-nature. In truth, achieving enlightenment is neither mysterious nor extraordinary; it is extremely simple and ordinary.
但是我聽杭州有的師兄弟們講：「我們杭州人沒有一個成就的。」糟了，這一定把成道的真義弄錯了。怎樣才是成就呢？一定要發神通才算成就了嗎？沒有發神通就不是明心見性、不能成就了？這顯然是一個極大錯誤。
However, I have heard some fellow practitioners in Hangzhou say, "None of us in Hangzhou have achieved enlightenment." This is a misunderstanding of the true meaning of enlightenment. Does achieving enlightenment necessarily mean attaining supernatural powers? If one does not attain supernatural powers, does it mean one has not realized their true nature and cannot achieve enlightenment? This is clearly a great error.
讓我們先來談談成就是什麼，即我們學佛的目的是什麼？學佛的目的是出輪回，了生死，這是我們的大目的。
Let us first discuss what enlightenment means, and the purpose of studying Buddhism. The purpose of studying Buddhism is to break free from the cycle of birth and death, to attain liberation. This is our ultimate goal.
怎麼樣可以了生死，出輪回呢？發神通能出輪回嗎？不行！外道都有五神通—天眼、天耳、他心、神足、宿命，但他們不能了生死。
How can we attain liberation and break free from the cycle of birth and death? Can supernatural powers achieve this? No! Even non-Buddhist practitioners possess the five supernatural powers—divine eye, divine ear, mind-reading, supernatural locomotion, and knowledge of past lives—but they cannot attain liberation.
因為他們不識自己的本性是什麼，執著外境追求，有所取著，生死不能了。所以要了生死、出輪回，必須心空蕩蕩的，一切不住。
Because they do not realize their true nature and are attached to external phenomena, they cannot break free from the cycle of birth and death. To attain liberation, one's mind must be completely free, without any attachments.
知道一切變化都是我自己佛性的功能所顯現，無所追求，無所取著，瀟洒自在的，才是大成就，大自在，大神通。
Knowing that all phenomena are manifestations of the functions of one's own Buddha-nature, without seeking or attachment, being free and at ease, is the true great accomplishment, great freedom, and great supernatural power.
假使有所追逐，有所祈求，心裏還是煩惱依舊，縱然五通齊發也不是成就。
If there is any pursuit or seeking, the mind remains troubled, and even possessing the five supernatural powers is not true accomplishment.
所以我們學佛是學個瀟洒自在，在這個社會上一切隨緣，盡己之能，為群眾服務，能上能下，無所追求，無所取著。
Therefore, studying Buddhism means learning to be free and at ease, adapting to circumstances in society, doing one's best to serve the community, and being able to rise or fall without seeking or attachment.
真正瀟洒自在了，才是大乘佛教的真義，才算是成就。我們生時果能做到一切境都不粘著，毫無愛瞋取捨之心，等到臘月三十到來，也自然不著境，而逍遙自在地無生死可了了。
Being truly free and at ease is the true meaning of Mahayana Buddhism and the true accomplishment. If we can remain unattached to all circumstances during our lifetime, without any feelings of love, hatred, acceptance, or rejection, when the time of death comes, we can naturally remain unattached and peacefully free from the cycle of birth and death.
I will stop here for now. Please let me know if you would like me to continue or make any adjustments.
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Certainly, I'll continue with the direct translation, providing the Chinese text followed by the English translation for each paragraph:
我們現在執著有生死，就是我們取境。今天我們有色身，有肉體，就是父母同房時我們自己動心了，自己跑進去的。
Our current attachment to birth and death is because we grasp at phenomena. Today, we have physical bodies and flesh because when our parents were intimate, we ourselves became emotionally involved and entered this physical existence.
假使你不著境，你不去，那就沒有這個肉體，就很瀟洒自在，可以到處飄遊。
If you do not attach to phenomena and do not enter this physical existence, you would be free and at ease, able to wander wherever you wish.
現在有個肉體就累贅了，動不得了，這是我們咎由自取。
Now that we have physical bodies, we are burdened and restricted, and this is something we brought upon ourselves.
現在我們修法就要明白這個道理，法報化三身都是一心具足的，不要去追求，什麼神通都不要，一切都放下來，那麼你就瀟洒自在了。
In our current practice, we must understand this principle: the Dharmakaya, Sambhogakaya, and Nirmanakaya are all inherently complete within our mind. We should not seek anything, including supernatural powers, but let go of everything. In doing so, we will be free and at ease.
瀟洒自在，無所粘著，生既如此，死也如此，你願去哪裏就去哪裏，全由自己作主，生死不就了了嗎？
Being free and at ease, unattached to anything, this applies in life and in death. You can go wherever you wish, entirely self-determined, and in doing so, you transcend birth and death.
究竟講來，根本沒有生死。我們的本性本來就是不生不滅、不來不去、不增不減、不垢不淨、不動不搖的，根本沒有生死。
Ultimately, there is no birth and death. Our true nature is originally unborn and undying, neither coming nor going, neither increasing nor decreasing, neither tainted nor pure, neither moving nor still. There is fundamentally no birth and death.
執著於生死就是我們妄心亂動，取境著物。所以一切放下，不就自在得很嗎？這是大自在，沒有什麼生死，還有什麼貪瞋癡慢疑呢？
Attachment to birth and death is due to our deluded mind's agitation and grasping at phenomena. Letting go of everything, wouldn't we be completely free? This is great freedom, where there is no birth and death, and no greed, hatred, ignorance, conceit, or doubt.
貪瞋癡慢疑就是我們自己不明白本性，追逐外境，迷於色相，迷於外塵。所以一旦明白了我們的本性是怎麼一回事，不取外境，貪瞋癡慢疑自然就消光了。
Greed, hatred, ignorance, conceit, and doubt arise from not understanding our true nature, chasing after external phenomena, being deluded by appearances and external dust. Once we understand our true nature and stop grasping at external phenomena, greed, hatred, ignorance, conceit, and doubt naturally disappear.
同樣，如果真能夠瀟洒自在，一切不求，一切不取，那麼五神通就自然來了。因為這是我們本性具足的，本來就有的，不是因為修才有的。
Similarly, if we can truly be free and at ease, seeking nothing and grasping at nothing, the five supernatural powers will naturally manifest. This is because they are inherently complete within our true nature and are not acquired through practice.
所以我們說道屬悟，不屬修。悟是醒悟，就等於睡夢醒了，不再做了。
Therefore, we say the Way is about realization, not about practice. Realization is like waking up from a dream and no longer continuing the dream.
我們平時都在夢境當中，追逐夢境，大家不知道是夢境，當成真的去追逐。所以有求就有貪，貪不著就瞋，執著於貪瞋就是癡。
In our daily lives, we are in a dream, chasing after dream phenomena, unaware that it is a dream and taking it as real. Therefore, seeking leads to greed, failing to attain leads to hatred, and being attached to greed and hatred is ignorance.
慢就是輕慢他人，你們都不及我，我頂好，所以就有人相，我相。
conceit is looking down on others, thinking "none of you are as good as me," which is attachment to the self and others.
**疑，就更難免了，比如我說這一念斷處了了分明的靈知就是我們的
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疑，就更難免了，比如我說這一念斷處了了分明的靈知就是我們的真心，你們聽了難免懷疑：「這就是真心啊？不對吧，如果這就是本性，我見性了，應該發大神通啊，怎麼一點神通都沒有呢？那麼這就不是了。」疑就來了，這就壞了。
Doubt is even more inevitable. For instance, if I say that the clear, distinct awareness at the cessation of a thought is our true mind, you might doubt and think, "Is this really the true mind? It can't be. If this is the true nature, I should manifest great supernatural powers. Since I don't have any supernatural powers, this must not be it." This doubt arises and causes problems.
因為你不真相信，你就不能全心全力地保護自己的本性，就跟境界跑了，走別的一條路去了。本來一條路走到這裏蠻好，快到家了，用功保任就好了。因為疑，回頭走另外一條路，這個法不修了，修另外一個法。修修又不對，又修另一法，結果修來修去，因心力不集中，將到緊要關頭，又另換一法，所以都不行，這就是因疑而不肯腳踏實地修行的過錯！很多人都因為這樣而白費心力，無所成就。
Because you don't truly believe, you can't fully protect your true nature, and you end up following external circumstances, taking another path. Originally, you were doing well, close to realization, just needing to persevere. Due to doubt, you turn back and switch to another method. After trying one method, you switch to another, and this constant switching due to lack of focused effort prevents any success. This is the mistake of not committing to diligent practice due to doubt. Many people waste their efforts this way and achieve nothing.
假如我們能夠毫不懷疑地認定這一念斷處了了分明的就是我們的本性，時時刻刻保護他，行住坐臥間不忘保護這個本性，不為境界所湮沒，不跟境界跑，任何境界拉不動，知道一切都是假相，唯一真實的就是我現在的靈知之性，其餘都是假的，不理睬他。
If we can firmly believe without doubt that the clear, distinct awareness at the cessation of a thought is our true nature, and constantly protect it, not forgetting to protect this true nature while walking, standing, sitting, and lying down, not being overwhelmed by external circumstances, not being swayed by any situation, knowing that all appearances are illusions, and the only reality is our numinous awareness, then everything else is false and can be ignored.
果真能夠這樣做功夫，不消三、五年，你們自然就能大發神通。因為你們不去追逐，本來已經具足的神通就自然顯現出來了。
If you truly practice in this way, within three to five years, you will naturally manifest great supernatural powers. Because you do not chase after them, the supernatural powers that are inherently complete within you will naturally reveal themselves.
現在之所以不能顯露，是因為被你的貪、瞋、癡、慢、疑掩蓋了，就是你妄想、執著、追求，要神通，而神通不來了。
The reason these powers do not manifest now is because they are covered by your greed, hatred, ignorance, conceit, and doubt. It is your delusions, attachments, and pursuit of supernatural powers that prevent them from manifesting.
所以神通不是修來、求來的。求來的都是假的，不是真的，都是有依附的東西。因為你有求，那些鬼、精就跟著來了，迎合你的心理，跑到你心裏去了。所以現在做氣功有特異功能的，百分之八九十都是有依附的，不是自己的。就是因為有貪得之心。
Therefore, supernatural powers are not attained through seeking or practice. Powers that are sought after are false, not genuine, and are often accompanied by external entities. Because of your desires, these spirits and entities come to you, aligning with your psychological state and entering your mind. This is why many people who practice qigong and have special abilities are actually influenced by external entities, not their own true abilities, due to their greed.
我們學佛法就是開智慧，明白我們的真心就是在一念斷處一念不生時的靈知。講證道很簡單，直接指示你就是了，沒有什麼玄妙。
Studying Buddhism is about developing wisdom and understanding that our true mind is the numinous awareness at the cessation of a thought. Explaining realization is simple; it is directly pointing out this fact, without any mystery.
不是一講證道，就玄妙、奧妙都來了，什麼法都來了。其實我們中國的禪宗是最好最好的，單刀直入，不立文字，直指人心，見性成佛，是最上乘的密法。
Realization is not about mysterious or profound teachings or various practices. In fact, Chinese Zen (Chan) is the best, as it directly points to the mind, without relying on scriptures, and leads to seeing one's true nature and becoming a Buddha. It is the highest form of esoteric teaching.
最高層的密宗就是禪。這話不是我創造的。真正修藏密大成就的大寶法王曾這樣說：「我們的密宗講起來，大圓滿法最高深了。那中國有沒有大圓滿法？有！那就是禪，禪宗就是大圓滿法。」
The highest level of Tibetan esoteric Buddhism is Zen (Chan). This is not something I invented. The great Karmapa who achieved great accomplishment in Tibetan esoteric Buddhism once said, "In our esoteric tradition, the highest and most profound teaching is Dzogchen. Does China have Dzogchen? Yes, it is Zen. Zen is Dzogchen."
這話對嗎？對！一點沒錯。我們跟貢嘎上師學過大圓滿法。大圓滿法有「前行」、「正行」。
Is this statement correct? Yes, it is absolutely correct. We studied Dzogchen with Kunga Rinpoche. Dzogchen has "preliminary practices" (前行) and "main practices" (正行).
「前行」就是講儀軌，講有相修法；「正行」則是直接開示佛性是怎麼回事，即「見宗」開示，跟禪宗直指一式一樣，沒有兩樣。
The "preliminary practices" involve rituals and practices with form; the "main practices" directly reveal the nature of Buddha-nature, which is exactly the same as the direct pointing in Zen, without any difference.
禪宗是直截了當指示你見性，不繞路說法。如問：「如何是佛？」答：「清談對面，非佛而誰？！」對面談話的不是佛是什麼？
Zen directly points you to see your true nature without detours. For example, when asked, "What is Buddha?" the answer might be, "Who is speaking to you face-to-face if not the Buddha?"
這話的意思是指示你能夠和我對面談話的不是佛是誰啊？演繹開來，這能聽聲音、能動作的是誰啊？這不就是我們的佛性嗎？！簡單親切、關鍵扼要的一句話直接指示你見性。
This means that the one speaking to you face-to-face is the Buddha. Expanding further, who is it that can hear sounds and perform actions? Isn't this our Buddha-nature? A simple, intimate, and crucial statement directly points you to see your true nature.
或者問：「如何是佛？」他喊你一聲，你答應他，他即抓住這時機指示你說：「這就是佛！」你看，多麼了當，多麼慶快！
Or when asked, "What is Buddha?" the teacher might shout your name, and when you respond, he points out, "This is Buddha!" See how direct and straightforward it is!
悟道就這麼容易，沒什麼玄妙奇特的。這就是最高深的禪法，就是中國的大圓滿法。可惜後來的人根基薄了，疑心大，不肯承當了。
Realization is this easy, without anything mysterious or extraordinary. This is the most profound Zen teaching, the Chinese equivalent of Dzogchen. Unfortunately, later people's foundations are weaker, and their doubts are greater, making them unwilling to accept it.
「這一念斷處就是本性啊？這麼容易啊？恐怕不是吧！」懷疑了。貪瞋癡慢疑中的疑害人最烈，使人喪失真心。
"Is this cessation of a single thought really our true nature? Is it this easy? Probably not," they doubt. Among the five poisons (greed, hatred, ignorance, conceit, and doubt), doubt is the most harmful, causing people to lose their true mind.
祖師一看直指不行，才不直接開示，兜個圈子，叫你參話頭。問：「如何是佛？」答：「東山水上行。」或者答：「脫卻草鞋赤腳走。」隨便說句什麼話，不直接告訴你。
Seeing that direct pointing no longer works, the ancestral teachers stopped directly revealing it and instead used indirect methods, asking you to meditate on a "hua tou" (critical phrase). For example, when asked, "What is Buddha?" the answer might be, "The water flows eastward," or "Take off your straw sandals and walk barefoot." They say something seemingly unrelated, not directly telling you.
叫你因不明這答話的意義而懷疑，因疑而隔斷妄念，時節因緣到來，即能親證本來。
This method is used to make you doubt the meaning of the answer, using doubt to cut off delusive thoughts. When the time and conditions are right, you can directly realize your true nature.
禪宗是於悟理體後，即進行綿密保護。在事境上鍛煉，勤除妄習，從而打成一片，圓透三關。
In Zen, after realizing the principle, one must diligently protect it, refining oneself through practical situations, and constantly eliminating delusive habits, thereby achieving a seamless unity and passing through the three barriers.
我們能夠舉很多例子，就說六祖大師吧，他經五祖開示「應無所住而生其心」而悟道，悟道後知道一切日用都是我們佛性的妙用，只要無所住，瀟洒自在就好了，那個本性、明妙真心自然顯現在面前。
We can give many examples, such as the Sixth Patriarch Master Huineng. After the Fifth Patriarch revealed to him, "Let your mind be unattached, abiding nowhere," he realized enlightenment. After enlightenment, he knew that all daily activities are the wondrous functions of our Buddha-nature. As long as one is unattached, free, and at ease, the true nature and clear, wondrous true mind naturally manifest.
於是就在行住坐臥間綿密保護，迨道成緣熟，方出而開壇說法。
He then diligently protected it while walking, standing, sitting, and lying down. When his realization matured, he began teaching publicly.
講到保任，是先保後任。就是先保護，念起不隨，不跟著念頭跑，境界來了，不跟著轉。熟了之後捨去保，進而放任，放手空行，隨其自由行事，既無拘束，亦無粘著。
Speaking of diligent protection, it starts with protection and then leads to letting go. Initially, you protect it by not following arising thoughts and not being swayed by external circumstances. Once you are proficient, you let go of protection, moving freely and acting naturally, without constraints and without attachments.
如孔子所說「七十從心所欲而不逾矩」一樣，任何事都能做，能入佛也能入魔。
As Confucius said, "At seventy, I follow my heart's desires without transgressing the bounds of propriety." At this stage, you can do anything, whether it appears as entering Buddha or entering demons.
再看後來，馬祖的弟子大梅參問馬祖：「如何是佛？」馬祖答：「即心即佛。」心就是佛，佛就是心。
Later, Mazu's disciple Damei asked Mazu, "What is Buddha?" Mazu replied, "Mind itself is Buddha." Mind is Buddha, and Buddha is mind.
大梅馬上開悟。保護三年之後，馬祖要試試大梅是否真的明白了，派一個侍者去說：「師兄啊，大師近日佛法又別。」大梅說：「作麼生？」
Damei immediately attained enlightenment. After three years of protecting his realization, Mazu wanted to test if Damei truly understood. He sent a servant to say, "Senior Brother, the Master has a new teaching recently." Damei asked, "What is it?"
侍者說：「又道：非心非佛。」大梅說：「這老漢惑亂人，未有了日。任他非心非佛，我只管即心即佛。」
The servant said, "The Master now says: 'It is neither mind nor Buddha.'" Damei replied, "This old man is confusing people without end. Regardless of whether he says 'neither mind nor Buddha,' I just follow 'mind itself is Buddha.'"
馬祖知後說：「梅子熟也！」真悟道人，就是立穩腳跟，不被他人言語所左右。
When Mazu heard this, he said, "The plum (Damei) is ripe!" A truly enlightened person stands firm and is not swayed by others' words.
禪宗如此直指，大圓滿也是這樣。大圓滿最後才講「本體空分就是法身」。
Zen directly points to this, and Dzogchen is the same. Dzogchen ultimately teaches that "the nature of emptiness is the Dharmakaya."
剛開始不肯這樣講，用功幾十年後，才肯這樣告訴你。本體空分，一點相都沒有了，這就是法身；「本體顯了分就是報身」；一切事物都是我法性所變化顯現的，無所求，無所取，就是我的化身。
At first, they do not teach this directly. Only after practicing for many years do they tell you this. The nature of emptiness is the Dharmakaya, without any form; the manifestation of the nature is the Sambhogakaya; all phenomena are transformations of our Buddha-nature, which is the Nirmanakaya, without seeking or attachment.
說的很清楚，這叫大圓滿知見。所以說杭州並不是沒有人成就，是你們自己瞞自己，弄錯了，弄到神通那邊去了。
This is explained clearly, known as Dzogchen's view. Therefore, it is not that no one in Hangzhou has achieved realization; you are deceiving yourselves and misunderstanding, chasing after supernatural powers.
說杭州無人成就，其實自己在成就中而不知道。
Saying that no one in Hangzhou has achieved realization is incorrect; you are actually in the process of realization but do not recognize it.
還要說我們不知道啟用啊。一天到晚啟用，怎麼不知道啟用啊？你喝水不是啟用嗎？吃飯穿衣不是啟用嗎？走路、工作不是啟用嗎？這不是啟用，那怎麼才是啟用呢？
You might also say that we do not know how to activate our potential. But aren't you activating your potential all day long? Isn't drinking water, eating, dressing, walking, and working all activating your potential? If this is not activating your potential, what is?
都是有所取著，要發神通，要玄妙奇特，人家不能的我能，認為那才是啟用，大家都能就不算啟用。
All of this is due to attachment, wanting to manifest supernatural powers and achieve something extraordinary. Thinking that if others can't do it but you can, then that is activation; if everyone can do it, it doesn't count as activation.
他不知道，假如是身體啟用，一口氣不來了，身體還能動嗎？現在啟用的是誰啊？現在啟用的不是我們佛性的功能嗎？不是真心的功能嗎？
They do not understand that if it is bodily activation, once a breath stops, can the body still move? Who is activating now? Isn't it the function of our Buddha-nature? Isn't it the function of our true mind?
所以禪師說：「整天在飯籮邊，餓煞人無數。」飯在旁邊不知吃飯，在啟妙用而不知，這不是冤枉嗎？
Therefore, the Zen master said, "People starve to death right next to the rice basket." Not knowing to eat the rice right beside them, not knowing to activate the wondrous function they already have—isn't this a great pity?
**所以我們說不要被自己所瞞，要明白這個道理。要真正消除貪瞋癡慢
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Certainly, here is the continuation of the translation:
疑，就必須見性。你不見性，怎麼能把貪瞋癡慢疑去掉？總是有所取，有所著，貪得無厭，有一萬，要十萬，有十萬，要百萬、億萬，貪心沒有滿足的時候。所以我們學佛法要一切放下。
Therefore, we must not deceive ourselves and must understand this principle. To truly eliminate greed, hatred, ignorance, conceit, and doubt, we must realize our true nature. Without realizing our true nature, how can we eliminate these delusions? There will always be attachment and clinging. Greed knows no satisfaction; having a thousand, one wants ten thousand; having ten thousand, one wants a hundred thousand, a million. Greed has no end. Therefore, in studying Buddhism, we must let go of everything.
我們上座時要死心塌地，像死人一樣，一切不管，心念耳聞。心持咒，不是嘴持咒；耳深聽清楚，大腦意識不動，就抓住了。抓住就能深入禪定，就能安心了，就能打開了。
When we sit in meditation, we must be completely dedicated, like a dead person, ignoring everything else. Focus on reciting the mantra with the mind, not the mouth, and listen deeply with the ears. By doing so, the mind becomes still, leading to deep meditative absorption and peace.
下座一定要觀心！要時時刻刻觀照，行住坐臥之中觀照，不能忘記。內不隨念轉，念起即覺，一覺即空。念起了不知道，看不見，跟念頭走了，不覺還有念頭，那就遲了。念起了馬上就知道，立即轉掉。
After meditation, we must always observe our mind! We must constantly observe it while walking, standing, sitting, and lying down, never forgetting. Internally, do not follow thoughts; when a thought arises, immediately recognize it, and it will disappear. If a thought arises and you do not recognize it, you follow it, not realizing there was a thought until it is too late. When a thought arises, immediately recognize it and let it go.
外不隨境牽，外面境界的任何變化都拉不動我，知道這一切都是假相，都是我自性的影子，不跟著跑。這樣做功夫，不消三、五年，都能上大道。
Externally, do not be swayed by circumstances; no external change can move you. Know that all external phenomena are illusions, mere shadows of our true nature, and do not follow them. Practicing in this way, within three to five years, you will be on the path to enlightenment.
所以我們要把道理說清楚，叫大家知道怎樣走才對，絕對不是顯神通才是成就。
Therefore, we must clarify these principles, so everyone knows the correct path. Displaying supernatural powers is definitely not true accomplishment.
明白真心後時時保護他，真正地瀟洒自在、無所追求，五神通自然會顯現出來。
After realizing the true mind, constantly protect it, truly being free and at ease, without seeking anything. The five supernatural powers will naturally manifest.
現在給大家講了開示見宗，知道一念斷處，靈靈覺知性就是我們的本性，這是理悟。理悟了還要保護它。
I have now given this teaching to everyone, revealing the true nature. Knowing that the clear, distinct awareness at the cessation of a thought is our true nature, this is the realization of principle (理悟). After realizing the principle, we must still protect it.
保護當中看住念頭，不跟著跑。到熟了以後，能觀之心，所觀之念，一時脫落，就等於我們打坐時能念之心和所持之咒一時脫落一樣，身心世界都不可得，親證本性了。
In protecting it, observe thoughts without following them. When proficient, the observing mind and the observed thoughts will simultaneously drop away, just like when in meditation, the mind that can think and the mantra being recited both drop away. Body, mind, and the world become ungraspable/unfindable, leading to the direct realization of true nature.
這理悟和親證有什麼區別呢？二者所證的理體是一樣的，沒有分別，就是一念之下證到的，和我們修法幾年脫開證到的，理體是完全一樣的，和禪宗參禪三十年證到的也是一樣的。但力量有不同，一念證到的，沒有做過功夫，事情來了之後往往擋不住，心就亂了。
What is the difference between the realization of principle (理悟) and direct realization (親證)? The principle realized by both is the same, without distinction. Whether realized in a moment or after years of practice, the principle is exactly the same. It is also the same as what is realized in Zen after thirty years of meditation. However, the strength is different. Those who realize in a moment, without having done the work, often cannot withstand challenges and their mind becomes disturbed.
這就是思惑不了，就是貪瞋癡慢疑沒有消除。現在我們上座做功夫，身心世界都化空了，親證的力量就有了，事情來了就擋得住，貪瞋癡慢疑就能消了，所以力量就不同。
This means thought delusions are not eliminated, and greed, hatred, ignorance, conceit, and doubt are not eradicated. When we practice meditation and the body, mind, and world become empty, we gain the strength of direct realization. When challenges arise, we can withstand them, and greed, hatred, ignorance, conceit, and doubt are eliminated. Therefore, the strength is different.
但是，果真我們能立定腳跟，認識這一念斷處就是我的本性，不再疑惑，保護它，也好啊。
However, if we can firmly establish ourselves, recognize that the clear, distinct awareness at the cessation of a thought is our true nature, without doubt, and protect it, that is also good.
認識這一性三身，即法報化三身，一切都是我的化身，不要疑惑，不要當真的，不要去追逐，這樣三五年下來也就慢慢了了，也是很好的事情嘛。
Recognizing that this nature encompasses the three bodies—the Dharmakaya, Sambhogakaya, and Nirmanakaya—and that all phenomena are our manifestations, without doubt, taking them as real, or chasing after them, after three to five years, we will gradually understand. This is also a good thing.
所以做功夫就要這樣做，沒有什麼玄妙的地方。要語不繁，臨濟大師開悟時說「原來佛法無多子」。沒有什麼東西，當下就是了，當下就證了。
Therefore, practice should be done this way, without anything mysterious. Linji, upon enlightenment, said, "Originally, there is not much in the Buddha Dharma." There is nothing special, it is just this moment, and enlightenment is realized at this moment.
所以我們不離當下做功夫，時時刻刻用功。
Therefore, we do not depart from this moment in our practice, diligently working at all times.
壞就壞在大家都在疑。如淨宗行人也在疑：「我這樣念佛能生西方嗎？恐怕不能吧。」疑心重了，念佛就沒有力量了，生西方就困難了。
The problem lies in everyone's doubts. For example, practitioners of Pure Land Buddhism doubt, "Can I be reborn in the Western Pure Land by reciting the Buddha's name this way? Probably not." With heavy doubt, reciting the Buddha's name loses its power, making rebirth in the Western Pure Land difficult.
要信念十足，「我這樣決定能成就，決定能生西方，決定是！」那就有力量了，全心全意就有力量了。
One must have complete faith, thinking, "By reciting the Buddha's name this way, I will definitely achieve realization and be reborn in the Western Pure Land. Definitely!" With this strong faith, full dedication gives power.
我們先得漏盡通才是最重要的。學佛法就是要瀟洒自在，如果仍舊一天到晚煩惱憂愁，那就不是佛法，與佛法不相應。
First, we must attain the "exhaustion of outflows" (漏盡通), which is most important. Studying Buddhism is about being free and at ease. If we are still troubled and worried all day, that is not Buddhism and does not align with the teachings.
我們說「衣食豐儉隨緣過」，一切隨緣，好就好過，壞就壞過，無所謂，都是假相。假如好的因緣哈哈笑，壞的因緣就憂愁煩惱，那你學的什麼佛？不是一切不可得嗎？一切都是夢境嗎？你還動什麼心。
We say, "Let clothes and food be luxurious or simple according to circumstances," everything follows the circumstances. If good, we live well; if bad, we live simply. It does not matter; it is all illusory. If we laugh when conditions are good and worry when they are bad, what kind of Buddhism are we practicing? Isn't everything unobtainable? Isn't everything a dream? Why are you still disturbed?
有人問：「我開悟了嗎？」開悟不開悟問你自己：「我在境界上還迷戀嗎？還著相嗎？」遇境界還要迷戀，那就是沒悟。
Someone might ask, "Have I realized enlightenment?" To know if you have realized it, ask yourself, "Am I still attached to circumstances? Do I still cling to appearances?" If you are still attached to circumstances, then you have not realized enlightenment.
悟了就是醒悟，不再做夢了。做夢時什麼都有，好的境界快活得不得了，差的境界苦惱得不得了，哭醒喊醒的都有。醒來之後呢，一點痕跡都沒有。
Realization means awakening and no longer dreaming. In a dream, everything exists; good situations make you extremely happy, bad situations make you suffer terribly, even crying and shouting in your sleep. But upon waking, not a trace remains.
假如你遇境還煩惱，那就沒悟。於順境而不喜，逆境而不煩惱，不發火，那才對了，才能真正消除貪瞋癡慢疑。
If you are still troubled by circumstances, then you have not realized enlightenment. Remaining unmoved in favorable conditions and not troubled or angry in unfavorable conditions is the correct state, truly eliminating greed, hatred, ignorance, conceit, and doubt.
假如根本沒有明心見性，談不到消除貪瞋癡慢疑，一點都除不了。要除貪瞋癡慢疑，非見性不可！
If you have not realized your true nature, you cannot talk about eliminating greed, hatred, ignorance, conceit, and doubt. None of these can be eliminated without realizing your true nature.
見性後還要在事境上歷練、保護。力量不夠，對境心還要動，就要多打坐。對境迷惑，心動了，這就是思惑。
After realizing your true nature, you must still train and protect it in practical situations. If your strength is insufficient and your mind is still disturbed by circumstances, you need to meditate more. Being confused by circumstances and having your mind disturbed is a thought delusion (思惑).
**做功夫，首先要明白什麼是真心，這是最重要的一著，然後才能下手保護他，知道在什麼地方下功夫、用力氣。不明白什
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麼是真心，在什麼地方用力氣也不知道，怎麼能成道？！做功夫須有自知之明，定力不夠，就多打坐，多打坐才能增加定力。
If you do not understand what the true mind is, you will not know where to apply effort and how to work on it. How can you achieve the Way?! In practice, you must have self-awareness. If your concentration power is insufficient, you need to meditate more. More meditation increases concentration power.
我們從前也是這樣，每當星期日休息時，不出去遊玩，在家打坐一天，到晚上下座，這個心清淨得不得了，什麼境界都一點不動，本來喜歡的東西，現在什麼都不要，只是輕安、法喜無比。
In the past, we did the same. Every Sunday, instead of going out to play, we would stay at home and meditate for the whole day. By evening, the mind would become extremely clear and calm. Nothing could disturb it, and even things we used to like no longer attracted us. We felt only ease and incomparable joy in the Dharma.
所以定力不夠，還是要多打坐，才能綿密保護。心真空淨，瀟洒自在，就是道通，也是漏盡通。有了這個通，其他五神通不愁不發。這叫「但得本，不愁末」。
Therefore, if your concentration power is insufficient, you need to meditate more to protect it closely. When the mind is truly clear and pure, free and at ease, it is the way to true understanding (道通) and the exhaustion of outflows (漏盡通). With this understanding, the other five supernatural powers will naturally manifest. This is called "attaining the essence, not worrying about the branches."
因為五神通是本性具足的，打開來，就自然顯現；未打開，就被蓋在裏面了。如果那些著相的東西都未拿掉，心總是動搖，你求神通，那是背道而馳，這是執著上加執著，貪瞋癡上加貪瞋癡，如何能如願以償？！要一切放下才行。
The five supernatural powers are inherently complete in our true nature. Once opened, they naturally manifest. If not opened, they remain covered. If you have not removed those attachments and your mind is still disturbed, seeking supernatural powers is contrary to the Way. It is attachment upon attachment, greed, hatred, and ignorance upon greed, hatred, and ignorance. How can you achieve what you desire?! You must let go of everything.
心中心法是禪、淨、密融為一體的大法，時時刻刻要我們直下見性。修法時是非空非有。印咒是有，但印咒是什麼意思？無可思量，無由考慮，有等於沒有，有而非有，即是非有；有個印咒，就不空，也就是非空。
The Heart Center Dharma is a great teaching that integrates Chan, Pure Land, and Esoteric practices, always requiring us to directly realize our true nature. When practicing, it is neither empty nor existent. There are mantras, but what do they mean? They are beyond comprehension and consideration. Having them is like not having them. They are neither existent nor non-existent. A mantra exists but is also empty, thus non-empty.
給你一個咒子念，一個手印結起來，就是空而不空、非空非有，推著你往前跑，就能證到本性。證到本性之後就歸到禪宗。
Giving you a mantra to recite and a mudra to form is emptiness that is not empty, non-empty and non-existent, pushing you forward to realize your true nature. After realizing the true nature, you return to Chan.
心真空淨了，淨裸裸、赤洒洒，一塵不染，那不就是淨土嗎？土就是心，心就是土，這樣你要往生什麼地方，東方南方西方北方，隨你往生，都是淨土。隨緣自在，融合一體。
When the mind is truly clear and pure, it is pristine, unblemished by a single speck of dust. Isn't this the Pure Land? The land is the mind, and the mind is the land. Thus, wherever you wish to be reborn—east, south, west, or north—you can be reborn there, and it is all the Pure Land. You are free and at ease, integrated with everything.
真正的淨土是我們的常寂光淨土，本性淨土，本來清淨，不污染。都是因為我們妄心執著之故，所以造就這五濁惡世。我們的心清淨了，五濁惡世也就變為淨土了。
The true Pure Land is our eternal tranquil light Pure Land, our true nature Pure Land, originally pure and untainted. It is because of our deluded mind's attachments that we create this impure world of the five turbidities. When our mind is pure, this impure world becomes the Pure Land.
所以心中心法是密宗的心髓部分，就是大圓滿的知見。
Therefore, the Heart Center Dharma is the core of Esoteric Buddhism, embodying the view of Dzogchen.
成道可分四個步驟：第一步「見到本性」。現在能明白這一念斷處的靈知就是本性，也是一樣。大圓滿也是直接開示，使人當下見本性。
Achieving the Way can be divided into four steps: The first step is "seeing the true nature." Now, understanding that the clear, distinct awareness at the cessation of a thought is the true nature is the same. Dzogchen also directly reveals this, enabling immediate realization of the true nature.
接下來做保護功夫，做保護功夫當中「覺受增長」，這是第二步。覺是覺悟、覺照，不迷，不為境界所動、所轉。
Next, one must engage in protective practice. During protective practice, "awareness and experience increase," which is the second step. Awareness means realizing and illuminating, not being deluded, and not being swayed or turned by circumstances.
真正的覺悟就得到真正的受用，就不會煩惱了。不然逆境時你要煩惱，要發火；覺悟了，就知道這一切都是假的，都是影子，不執著，不追求，不煩惱，就得真實受用，法喜充滿，一天到晚輕安愉悅，快活得很。所以說初地是歡喜地，覺受增長，就一步步向上證，初地、二地、三地...，自己常考驗自己：「我現在比以前如何，是否有所進步？」當然不是一步登天，一下就到十地、等妙二覺了，要有個過程。
True realization brings true benefit, eliminating worries. Otherwise, in adverse circumstances, you will worry and get angry. With realization, you know that everything is false, just shadows, and you are not attached, do not seek, and do not worry. This brings true benefit, filling you with Dharma joy, and you are light and happy all day long. Therefore, the first ground is called the Ground of Joy. As awareness and experience increase, you gradually progress, from the first to the second, third ground, and so on. You frequently evaluate yourself, "How am I now compared to before? Have I made progress?" Naturally, it is not a single leap to the tenth ground or the level of Equal Enlightenment. There is a process.
第三步是「明體進詣」。明體就是光明體，進步了，光明大發，朗照十方世界。十方世界諸佛入我身，我身入諸佛之身，彼此交參無礙，這是『華嚴經』的境界。因為這是覺受增長的緣故，到這個地步，貪瞋癡慢疑就絕對沒有了，一點都沒有了。但還不是究竟。
The third step is "advancing in the clear light body." The clear light body refers to the body of light. With progress, the light greatly increases, illuminating the ten directions. The Buddhas of the ten directions enter my body, and my body enters the Buddhas' bodies, mutually interacting without hindrance. This is the state described in the 'Avatamsaka Sutra.' Because awareness and experience have increased to this point, greed, hatred, ignorance, conceit, and doubt are completely gone. But this is not yet the ultimate.
最後第四步才是「法界究竟」。一切光明都不可得，一切神通都不可得，都攝歸自性，都不顯現。按大圓滿說起來就是「如臘月三十之月」。臘月三十的月亮還能看得見嗎？看不見了。攝歸自心，都沒有了。
The final fourth step is "ultimate realization of the Dharma realm." All light becomes ungraspable/unfindable, all supernatural powers become ungraspable/unfindable, everything returns to the true nature, and nothing manifests. According to Dzogchen, this is like "the moon on the thirtieth day of the lunar month." Can you see the moon on the thirtieth day? No, you cannot. Everything returns to the true nature, and nothing remains.
禪宗到這裏也是這樣講。上次講過一則公案，有僧問曹山：「朗月當頭如何？」朗月當頭就是大圓的月亮照在頭上。曹山答曰：「猶是階下漢。」還沒到家。曰：「請師接上階。」請師父慈悲，拉我一把。答曰：「月落時相見。」
Zen also speaks this way. There is a story about a monk who asked Caoshan, "How is it when the bright moon is directly overhead?" The bright moon directly overhead means the great full moon shining overhead. Caoshan answered, "Still a man below the steps." Not yet home. The monk said, "Please, Master, lift me up the steps." The Master replied, "We will meet when the moon sets."
所以禪宗和密宗是一樣的，不要弄錯了。高深的密法，最上層的密法就是禪宗。
So Zen and Esoteric Buddhism are the same; do not misunderstand. The profound Esoteric teachings, the highest Esoteric teachings, are Zen.
所以你們如能站穩腳跟，不為人言所惑，才能證成大道。如一聽人言「活佛來了，有大神通」，就跟著跑，那就要走到叉路去了。
Therefore, if you can stand firm and not be misled by others' words, you can achieve the Great Way. If you hear people say, "The living Buddha has arrived with great supernatural powers," and you follow them, you will go astray.
因為沒有再比禪宗高的密法，而且求神通就要倒霉、要著魔。這次廣州來的一個姑娘，學氣功，要求發特異功能，結果兩個鬼都進到她身裏去了。
There is no Esoteric teaching higher than Zen. Seeking supernatural powers brings trouble and demonic influences. This time, a girl from Guangzhou practiced qigong and sought special abilities, resulting in two ghosts entering her body.
先進去的一個還好，有什麼事鬼告訴她，似乎有了一點神通，再來一個，她肉體就吃不消了，難過了。這就是求神通的惡果。所以我們學佛法要明白，要走正路，曉得佛法最要緊的不是發神通，而是了生死。
The first ghost that entered was manageable, telling her things and seemingly giving her some supernatural powers. But when the second one came, her body couldn't handle it, and she suffered. This is the consequence of seeking supernatural powers. Therefore, we must understand and follow the correct path in studying Buddhism. The most important thing in Buddhism is not attaining supernatural powers but transcending birth and death.
生死怎樣了？不著境，不跟念頭跑，一點境界不粘著，才能了生死。
How can we transcend birth and death? By not being attached to circumstances, not following thoughts, and not clinging to any situation. Only then can we transcend birth and death.
求神通，不究竟，不能了生死。求神通的人都是著相，都是為了名聞利養。
Seeking supernatural powers is not ultimate and cannot transcend birth and death. Those who seek supernatural powers are all attached to appearances and are after fame and profit.
嘗聞氣功師先作帶功報告，賣門票賺錢，然後治病斂錢，再後發售信息物。都是不相干的東西。說穿了，都是騙錢的玩意兒。跟他們走，豈不冤屈。
I have heard that qigong masters first give presentations with their abilities, sell tickets to make money, then treat diseases for money, and later sell various materials. All these things are unrelated to true practice. In short, they are all money-making schemes. Following them is truly a pity.
我們學佛法要認定心地法門，「唯此一真實，餘二即非真」。離開心地法門之外用功，心外取法就是外道。
In studying Buddhism, we must adhere to the mind-ground Dharma door, "Only this is true; anything else is not true." Practicing outside the mind-ground Dharma door, seeking methods outside the mind, is to follow heterodox paths.
成就不是發神通，而是心空無住，坦蕩蕩的，瀟洒自在。
Accomplishment is not about attaining supernatural powers, but having a mind that is empty and unattached, open and free, carefree and at ease.
能做到順逆無拘，瀟洒自在，才是最大的神通。
Being able to remain unperturbed in both favorable and unfavorable situations, carefree and at ease, is the greatest supernatural power.
因為離開這個，發了五神通，心也不自在。比如有了宿命通，知道了過去世怎麼樣，心裏就懊惱，「過去世做了這麼多壞事啊」。有一個羅漢就是這樣，過去世殺了自己的父親，得了通，心裏難過了，「我怎麼如此不孝，殺了自己的父親哩？！」坐也坐不住了。
Without this, even if you attain the five supernatural powers, your mind will not be at ease. For example, with the power to know past lives, you may realize you committed many bad deeds in previous lives, causing distress. One Arhat, upon realizing he had killed his own father in a past life, became very troubled, thinking, "How could I be so unfilial and kill my own father?!" He couldn't sit still.
釋迦佛對文殊菩薩說，「這個羅漢發了宿命通，知道殺了自己的父親，心不穩了，我們給他唱台戲，說說法，救救他。」
Shakyamuni Buddha said to Manjushri, "This Arhat has attained the power to know past lives and found out he killed his own father, causing his mind to become unstable. Let's put on a performance and teach him some Dharma to help him."
於是文殊拔劍要殺佛，大家一看嚇死了，殺父親罪就不得了，殺佛更不得了。佛說不要驚慌，文殊並無殺佛之心。
So Manjushri drew his sword to kill the Buddha. Everyone was terrified, thinking that killing one's father was bad enough, but killing the Buddha was even worse. The Buddha said, "Don't be afraid. Manjushri has no intention of killing the Buddha."
這一切都是你們的妄心妄想蠢動，實際上這些事就像夢中所顯現的夢境一樣，都是虛幻的，真的事情是沒有的。
All of this is just the foolish movements of your deluded mind. In reality, these events are like dreams appearing in a dream; they are all illusions and not real.
所以過去世做的事情等於夢中所做的夢一樣，醒了就沒有了，心也就安穩了。佛就這樣給羅漢說法，而使這位羅漢心安穩下來。
Thus, the things done in past lives are like dreams within dreams; upon waking, they no longer exist, and the mind becomes calm. The Buddha explained this to the Arhat, helping him to calm his mind.
所以我們要明白，過去做的錯事都如夢中做的夢一樣，現在醒悟了，放開、心空就沒了。
Therefore, we must understand that past wrongdoings are like dreams within dreams. Upon awakening, letting go, and emptying the mind, they are gone.
心空，業障就消了；心不空就壞了，那就要受業障之報了。所以心不空時得宿命通，那就煩惱無邊。
**When the mind is empty, karmic obstacles are eliminated. When the mind is not empty, it leads to trouble and one must bear the consequences of karmic obstacles. Thus, attaining the power to know past lives with an unempty mind results
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於無邊的煩惱。修道人應時時刻刻在心地上用功夫，不要妄求神通。走正路，莫入歧途，才能真了生死！
in endless troubles. Practitioners should always focus on cultivating their mind and not foolishly seek supernatural powers. Walk the right path and avoid deviating to achieve true liberation from birth and death!
