Also See: Ganges Mahāmudrā By Elder Yuan Yin (Lecture One)
Ganges Mahāmudrā By Elder Yuan Yin (Lecture Two)
From https://book.bfnn.org/article/0383.htm
(I made the English translations with the help of ChatGPT from the Chinese original)
Author: Yuan Yin Laoren (元音老人)
Title: Ganges Mahāmudrā (第三講,
“Third Lecture”)
Context: This is the third lecture by Elder Yuan Yin on the teachings of
the Ganges Mahāmudrā (恒河大手印), a
profound Vajrayāna instruction in the Chinese Buddhist tradition. The text
discusses the importance of correct view (見), Samādhi (定),
and conduct (行),
discerning correct Dharma from deviations, and emphasizes both wisdom (般若) and compassion (大悲) as essential for true realization.
English Translation (Paragraph 1):
“[The text states:] ‘Only the light of prajñā can clarify the View [見宗唯有般若光]; with wisdom, one can
scrutinize and discern. That emptiness-nature does not depart from great
compassion. Prajñā, bodhi, and samādhi [等持, i.e., meditative equipoise] operate together, thus
empty nature and great compassion fuse into correct Samādhi [故空悲雙融方為正定].’”
When practicing the Dharma, the first priority is to
establish a correct view. As previously mentioned, if the cause is correct, the
result will be correct; if the cause is not correct, the outcome will
inevitably be distorted. The View is the cause at the start of our practice, so
it must be set right. Especially in this degenerate age [末法時代], where fish and dragons mingle,
and heretical teachings abound—crooked paths rampant without restraint—we must
cultivate the eye of Dharma-discernment. We must be able to distinguish genuine
teachers and avoid straying onto wrong paths or wasting effort in vain.
Original Text (Paragraph 1):
「見宗唯有般若光，可以智慧觀照抉擇。彼空性不離大悲，般若菩提等持雙運，故空悲雙融方為正定。
修法首重見地正。前面說了，因正果始正，因不正，果必遭迂曲。見地是修法開始的因地，所以必須端正。尤其在末法時代的現階段，魚龍混雜、邪法盛行，五花八門的歪門邪道橫行無忌，我們修法更須具擇法眼，識辨真師，才免誤入歧途，走冤枉路。」
Footnotes/Annotations (if any):
- 末法時代
(Age of Dharma-Decline): The period when the genuine Dharma is considered
to be in decline.
- 擇法眼
(Eye of Dharma-Discernment): The wisdom to distinguish correct from
incorrect teachings.
English Translation (Paragraph 2):
Speaking of correct view (知見),
as mentioned before, due to differences in practitioners’ faculties and
knowledge, many varieties of views emerge.
Some people are generous and spirited, willing to sacrifice
themselves for others’ benefit, but they refuse to learn Buddhism. They believe
that being upright, kind, and charitable is already the highest virtue in the
human world. This is the human-heaven vehicle view (人天乘知見).
Some are self-centered, ignoring others’ life and death,
saying, “Sweep only the snow before your own door; do not care about the frost
on others’ roofs.” This is the biased-emptiness view of the Lesser Vehicle (小乘偏空知見).
Some see others’ suffering as their own and, to save others,
vigorously cultivate the path. This is the Mahāyāna Bodhisattva view (大乘菩薩知見).
Others, influenced by Buddhist learning, know that all
beings possess the same undefiled wisdom-nature as the Buddha. It is only
because beings are deluded by external conditions that they fail to recognize
it. By turning the mind’s light inward, one can restore the inherent luminosity
of one’s nature and bring forth wondrous functions. This is the Supreme
Vehicle’s Buddha view (最上乘佛知見).
Still others seek Dharma outside the mind, clinging to
supernatural powers—this is the view of outsiders (外道知見).
In general, no matter what view one holds, only those
arising from great compassion, where one abandons self-interest for others, can
be called correct views. Otherwise, they are wrong views. Without starting from
great compassion and sacrificing oneself for others, no matter what path you
cultivate, it is either biased emptiness or fixation on supernatural powers.
You cannot realize the empty-nature-and-compassion-fused correct Samādhi, and
hence cannot fully attain Buddhahood.
Original Text (Paragraph 2):
「講到知見，前面講過因學人的根基不同與知識差異，而有多種多樣的知見。有一部分人慷慨豪放，意氣風發，能犧牲自己，利益他人，就是不願學佛，以為為人正直，樂善好施，就是世間最高尚的人了。這是人天乘知見。
有人自以為是，不管他人生死，所謂各人自掃門前雪，休管他人瓦上霜。這是小乘偏空知見。
有人見他人苦即自己苦，為救他人發奮修道。這是大乘菩薩知見。
更有人受佛學熏陶，因知一切眾生皆具如佛一樣的無漏智性，因迷了外境而不覺知，只要回光返照，即能恢復本性光明，起諸妙用。這是最上乘佛知見。
另有人心外取法，住著神通，這是外道知見……
總的說來，不問什麼知見，總以從大悲心出發，捨己為人，方是正知見，否則是邪知見。因不從大悲心出發，不問你修什麼道，不是偏空，即是住執神通，決不能證得空悲雙融的正定，因而不能圓成佛果。」
Footnotes/Annotations (if any):
- 人天乘
(Human-Heaven Vehicle): Cultivation aimed at attaining blessings that lead
to human or heavenly rebirths.
- 小乘
(Lesser Vehicle): A term often referring to Śrāvakayāna or Hīnayāna
approaches that emphasize personal liberation.
- 大乘
(Mahāyāna): The Great Vehicle, emphasizing Bodhisattva ideals.
- 最上乘
(Supreme Vehicle): Often refers to direct recognition of the mind’s true
nature, associated with advanced or direct approaches to Buddhahood.
- 外道
(Outsider/Non-Buddhist Path): Views or practices outside the Buddhadharma.
- 偏空
(Biased emptiness): Mistaking lifeless emptiness for true realization.
- 神通
(Supernatural powers): Extraordinary abilities that may or may not arise
from genuine realization.
English Translation (Paragraph 3):
From this, we see that to choose a correct causal-level view for learning
Buddhism, we must rely on the great wisdom of prajñā to carefully distinguish,
ensuring no mistakes. Unfortunately, modern Buddhist practitioners do not know
what is right and tend to chase supernatural powers, believing that having
supernatural powers is equivalent to holding a great Dharma. They pursue
various “skills” or “paths” without realizing that those donned in Buddhist
robes but teaching methods disconnected from the mind’s true nature are
heretical. Such so-called supernatural powers are mere possessions of ghosts,
spirits, demons, and strange entities attaching themselves, not genuine powers
emerging from one’s own self-nature. Learning them not only fails to help but
also risks falling into demonic states. Some who have studied Buddhism for many
years should know that the correct path starts from the mind ground, but
because their greed remains, they fixate on supernatural powers. By some
uncanny influence, they too abandon the true Dharma and follow these
frauds—ox-ghosts and snake-spirits—becoming their accomplices. All this
suffering and adversity result from lacking prajñā-wisdom and having incorrect
views.
Original Text (Paragraph 3):
「由此看來，要能選擇一個正確的因地知見來學佛，必須以般若大智來細細甄別方能無誤。可惜現代的學佛人，不知道何者為正，都趨向神通，認為有神通即是大法，去學什麼功、什麼道，而不知那些掛著佛門招牌的功、法，都是離心性而修的邪法，所謂的神通也都是鬼、神、妖、怪的附體，不是從自性心中發出來的真神通，學了非但無益，還有入魔的危險；另有一些學佛多年同仁，本應知道從心地——根本上修學，方是正道，但他們因貪心未泯，執著神通，也鬼使神差地背棄了正法，跟著那些弄虛作假的牛鬼蛇神為虎作倀去了。這都是無有般若智慧，知見不正而遭受的冤苦。」
Footnotes/Annotations (if any):
- 離心性而修
(Practices disconnected from mind-nature): Methods that do not start from
recognizing the true nature of mind.
- 牛鬼蛇神
(Ox-ghosts and snake-spirits): Metaphors for malevolent or deceptive
forces.
English Translation (Paragraph 4):
On the path of practice and realization, there is also a side road we must know
about, or else we may stray into the biased emptiness of “cessation of feeling
and perception” (滅盡定). Some
people, while practicing, simply suppress thoughts until none arise, sitting
motionless, believing this to be ultimate. They sit in a dead-water pond,
turning into earth, wood, metal, or stone, thus falling into yet another form
of lifeless stillness and continuing the cycle of birth and death. This too
arises from lacking great compassion, not considering the arising of skillful
means to save beings. As illustrated in the Platform Sūtra of the Sixth
Patriarch, Venerable Wo Lun wrote a verse:
“Wo Lun has a skill,
Able to cut off a hundred thoughts;
Facing circumstances, the mind does not arise,
Bodhi grows day by day.”
This refers to those who have gone astray in their practice.
By merely suppressing thoughts and sitting motionless, one cannot achieve true
realization.
Original Text (Paragraph 4):
「在修證路上有一條岔路還須知道，不然就會誤入偏空的『滅盡定』。有種人在修法時，以壓念不起坐在那裏不動為究竟。坐在死水潭裏，變為土、木、金、石，又落入一重枯寂的生死，這也是無大悲心，不思起用度生的過錯。如《六祖壇經》所示之臥輪禪師偈：『臥輪有伎倆，能斷百思想；對境心不起，菩提日日長。』就是說這種人修法走錯路不能成道。」
Footnotes/Annotations (if any):
- 滅盡定
(Nirodha-samāpatti): Also known as the "cessation of feeling and
perception" it is a specialized meditative absorption in which all
mental processes (perceptions and feelings) cease temporarily. Although
extremely profound, it is not identical to Nirvāṇa because it is a conditional meditative
attainment rather than permanent liberation. It can lead to states of deep
stillness, but without the presence of great compassion and the further
cultivation of wisdom, it does not result in full Buddhahood.
- 《六祖壇經》
(Platform Sūtra of the Sixth Patriarch): A foundational Chan/Zen text
attributed to the Sixth Patriarch Huineng (慧能).
English Translation:
[2]
You must understand that although our Dharma body is empty and signless, it
possesses boundless marvelous functions; it is not some dead void incapable of
activity. If you forcibly suppress your fundamental nature so that not a single
thought arises, you fall not only into the samādhi of total cessation
(nirodha-samāpatti), but you also cannot thoroughly perceive (chējian) the
entire body of the Dharmadhātu. This is because our fundamental nature is empty
precisely in that emptiness can embrace all existence. It is not a formless*,
dead emptiness or inert emptiness. Thus, it never departs from great compassion
and can generate myriad skillful means to liberate sentient beings. Only when
essence, appearance, and function are all fully present do we have the entirety
of the Dharmadhātu. Otherwise, if it were dead and unmoving, how could one
achieve complete perfection in both merit and wisdom and thereby realize
Buddhahood?
Original Text:
"須知我們的法身雖空而無相，但它是妙用無邊的，不是死寂不能起用的。如死壓本性一念不起，非但落入滅盡定，也無從徹見法界全體。因為本性之所以為空，是因為空能融萬有，不是無相的死空、頑空，所以它不離大悲心起種種度生妙用。體、相、用俱全，方是法界全體，否則，死而不動，何能福慧雙圓而證成佛果！"
Footnotes/Annotations (if any):
- *Here
“formless” in the original text was indicating “without characteristics” (無相,
literally signless). We have translated it as “signless” to avoid
confusion. “Formless” is reserved for other contexts.
- Nirodha-samāpatti
(滅盡定):
A profound meditative state wherein all mental processes cease.
- Chējian
(徹見):
To thoroughly perceive or directly realize completely.
English Translation:
[3]
For this reason, in cultivating the Way, emptiness and wisdom must fuse
inseparably; neither can be lacking. What we call "emptiness" is
precisely wisdom. Recognizing that all phenomena are merely reflections of
one’s own mind, inherently unattainable and not to be grasped, one thoroughly
lets go until the mind is empty and clear as if freshly washed. Compassion
corresponds to merit. From great compassion, one arouses the vast vow to
liberate sentient beings, tirelessly performing countless beneficial deeds for
them without clinging. By doing so, one accumulates merit and can ultimately
realize Buddhahood, perfectly complete in both wisdom and merit. Otherwise,
practicing wisdom without merit leads to what is called "the Arhat’s
sparse offering," and practicing merit without wisdom leads to the result
of "an elephant adorned with a necklace," an imperfect fruition.
Original Text:
"因是，修道必須空慧雙融，不可或缺。所謂空者即是慧，識得一切皆是自心影像，不可得，無可取，徹底放捨，心空如洗；悲者即是福德，從大悲心發起廣度眾生的大願，不厭辛勤地做種種利益眾生的善事而無住，積累福德，才能證到智慧、福德俱圓皆滿的果地佛。否則，修慧不修福，就落入「羅漢供應薄」；修福不修慧，又落入「大象掛瓔珞」的不圓滿果報中去了。"
Footnotes/Annotations (if any):
- “Arhat’s
sparse offering” (羅漢供應薄):
Metaphor for realization without abundant merit.
- “Elephant
adorned with a necklace” (大象掛瓔珞):
Metaphor for merit without wisdom.
English Translation:
[4]
If we establish correct view in our cultivation, and recognize that fundamental
nature is the root of attaining the Way, and engage from the perspective of the
union of emptiness and compassion, applying diligent effort, then before long
we can unveil our original face and personally see the Buddha-nature. Realizing
this, we know that every thing, every object, is manifested by our own
fundamental nature, and at all times and places there is nothing but the
wondrous function of prajñā. One is all, and all is one—where then is there any
distinction between self and others, between things and sentient beings?
Original Text:
"我們修道果能立正知見，認識本性乃成道之本，從空悲雙運道上下手，努力用功，不消多時即能打開本來，親見佛性，即知物物頭頭皆我本性顯現，時時處處無非般若妙用，一切即一，一即一切，又何有人、我、物與眾生之分別哉！"
Footnotes/Annotations (if any):
- "Unveil
our original face" (打開本來):
To awaken to one’s Buddha-nature.
- Prajñā
(般若):
Transcendent wisdom.
English Translation:
[5]
If there remains the slightest fraction of obstruction, you will inevitably be
deceived by phenomena or the "old monk’s tongue" (the skillful words
of a seasoned teacher). In your speech and actions, you will fail and not
attain freedom.
Original Text:
"若有絲毫角元、分厘隔閡，就難免為事相或老和尚舌頭所瞞，於言行上納敗闕而不得自由了。"
Footnotes/Annotations (if any):
- “Old
monk’s tongue” may refer to the teacher’s probing words, designed to test
the student’s realization.
English Translation:
[6]
A certain layperson visited Elder Master Xuyun. Elder Xuyun asked, "What
kind of practice are you doing?" The layperson answered, "I am
observing the mind." Xuyun asked, "Oh, have you observed your
mind?" The layperson could not reply. Elder Xuyun said, "You must
work harder!" Actually, it’s easy to answer. If asked whether you have
observed it, you could say yes. Strictly speaking, one should not answer so
because the true mind is signless and cannot be seen with the eyes. The mind
transcends faculties and dusts, solitary and radiantly alone, without any
subject-object duality of observer and observed. But when talking with a great
master, you may as well throw yourself into the tiger’s mouth and see how he
will bite! Elder Xuyun would certainly not let you off. He would pursue,
"If you have observed it, where is the mind?" Then he would extend
his palm and say, "Served forth entirely." This would wholly display
your true mind. The true mind is not elsewhere; it constantly radiates light
before you. What difficulty is there in answering this?
The ancients said, "The Way cannot be separated from
you for even a moment; if it can be separated, it is not the Way." The
true mind has no trait of interruption, therefore it cannot be separated.
Because it cannot be separated, it is always in samādhi without entering or
leaving. If the samādhi had coming and going, it would not be correct samādhi.
A samādhi biased towards emptiness lacks great compassion and thus is not
correct; likewise, a samādhi with entering and leaving is also not correct.
True samādhi is neither biased toward emptiness nor has entering and leaving.
What is great samādhi? It means not being confused by conditions. No matter
what appears before you, as Confucius said, if Mount Tai collapses in front of
you, your color does not change; if deer frolic to your left, your gaze does
not shift. Not the slightest movement occurs. Thus, in cultivating Dharma, we
must train like this at all times—tempered amidst turmoil, forged in walking,
standing, sitting, lying down, and in human affairs. Do not learn a samādhi
biased toward emptiness or one with exiting and entering. You must learn the
correct samādhi that integrates emptiness and compassion. Practicing correct
samādhi is the crucial pivot in cultivating the Way.
Original Text:
"有一位居士去參虛雲老和尚，虛老問：你做什麼功夫啊？居士答：我觀心。虛老問：啊，你心觀到了沒有？居士答不出來了。虛雲和尚說：你還要好好用功啊！其實很好答。問你觀到了沒有？答，觀到了。本來不應該這麼答，因真心無相不可以眼見，而且心是迥脫根塵，孤明獨耀，無相對的能觀與所觀的，但與大和尚對話，不妨虎口裏橫身，看他怎麼下口來咬！虛雲和尚必定不放你過去，追問云：觀到了，心在什麼處？即伸出手掌云：和盤托出。這就把你的真心和盤顯示出來了。真心不在別處，時時在你面前放光，有什麼難答的。古德云：「道也者，不可須臾離也，可離非道也。」真心無斷續相，故不可離；不可離，故時時在定而無出入。如果這定是有出有入的，就不是正定了。偏空的定，是沒有大悲心的定，當然不是正定；同樣有出有入的定也不是正定，正定是既不偏空又無出入的。什麼是大定呢？對境不迷惑，任何境界在面前，就像儒教所講的「泰山崩於前而色不變，麋鹿興於左而目不瞬」一樣，一點不動。所以，我們修法須時時刻刻這樣子，在動亂當中去磨練，在行住坐臥、人事往來當中去鍛煉。不要學那偏空與有出有入的定，須學空悲雙融的正定。習正定，才是修道的要著。"
Footnotes/Annotations (if any):
- Elder
Master Xuyun (虛雲老和尚):
A highly respected Chan master of the 19th-20th century.
- Confucian
analogy: Symbol of unshakable composure.
English Translation:
[7]
"Those who possess correct view and correct samādhi align themselves with
the budding seed of the Buddhas’ life-stream—this is the Bodhisattva’s
path."
Original Text:
"「具正見正定者，契合諸佛生之苗芽，即菩薩行趣。」"
Footnotes/Annotations (if any):
- "Seedling
of the Buddhas’ generation": The nascent Bodhi-sprout toward
enlightenment.
English Translation:
[8]
With correct view and correct samādhi, applying effort, you will not stray into
wrong paths and can easily achieve accomplishment. Therefore, to cultivate the
Way, one must have correct view and correct samādhi. Without them, it is like
trying to cook rice from sand—impossible. Aligning with the seedling of the
Buddhas means that with correct view and correct samādhi, the Bodhi-sprout has
emerged and will certainly thrive, eventually bearing the fruit of Buddhahood.
Correct cause leads to correct fruition; incorrect cause leads to twisted
outcomes. This is the "Bodhisattva’s path"—the correct road of
Bodhisattva practice. Doing so is to tread the Bodhisattva Way, ensuring
eventual Buddhahood.
Original Text:
"我們具備了修道的正見、正定，用起功來，就不至走入歧途，而易於成就了。所以修道一定要有正見、正定，沒有正見、正定，都是煮沙求成飯無有是處，不能成道。契合諸佛生之苗芽者，就是我們具有了正見、正定，即是菩提之芽發出了，將來一定能茁壯成長，成果地佛。因正果正，因地不正，果遭迂曲。這是「菩薩行趣」，是菩薩修行的正確道路（趣者，道路也）。我們要這樣做，才是行菩薩道，將來才能成佛。"
Footnotes/Annotations (if any):
- "因正果正"
(If cause is correct, result is correct): Fundamental causality principle.
English Translation:
[9]
"All altruistic deeds, practicing the six pāramitās and myriad virtuous
acts, make one a truly skillful practitioner."
Original Text:
"「一切利他六度萬行，方為善機行者。」"
Footnotes/Annotations (if any):
- Six
pāramitās: Generosity, morality, patience, diligence, meditation, wisdom.
English Translation:
[10]
We Mahāyāna practitioners start from benefiting others, not ourselves—like a
lifeguard in a swimming pool. To save someone drowning, the lifeguard must
first learn to swim and master rescue techniques. Without these skills, jumping
in would only lead to drowning oneself without saving anyone. Similarly, we who
learn Buddhism must study Mahāyāna for the sake of liberating beings, not
solely for ourselves. Seeking only personal liberation from birth-and-death, or
rebirth in the Western Pure Land for one’s own ease, is not our ultimate
purpose. Those who seek rebirth in the Pure Land must also, after attaining the
Great Way there, return to liberate beings, matching the vast hearts of the
Buddhas and Bodhisattvas. Therefore, when learning Buddhism, never separate
from sentient beings!
Original Text:
"我們大乘人修行的出發點是為了利他，而不是為了自利，就像游泳場裏的救生員。為了救落水者，救生員自己先要學會游泳、掌握救生術。不先學會救人的本領，跳下水去，非但不能救人，自己先被淹死了。所以，我們學佛須學大乘，為了救度眾生而學佛，不要只為了自己。只為自己出生死、生西方享福，不是我們的目的。求生西方淨土的人，亦須到西方淨土修成大道，而後回來救度眾生，才符合佛、菩薩的胸懷。所以，學佛須時時刻刻不能離開眾生啊！"
Footnotes/Annotations (if any):
None.
English Translation:
[11]
Turning back to our previous point: If we depart from sentient beings, we
cannot become Buddhas. Why? Because without sentient beings, you cannot perfect
wisdom and merit. We spoke of breaking four types of delusion: view-delusion,
thought-delusion, dust-like delusions, and ignorance. Dust-like delusions are
subtle afflictions that remain after view and thought delusions are overcome,
as numerous and fine as dust. To break and sweep them away, we must train in
liberating sentient beings. Why? Because sentient beings have varied habits. To
lead them, you must relinquish self and adapt to others, approach and guide
them. To do so, you must first clear your own habitual tendencies. Otherwise,
if arrogance persists, how can you adapt to others? Among the Four Means of
Gathering Beings, "cooperation" (同事攝) means working alongside others. Only by engaging with
various personalities and responding skillfully can you eradicate subtle
habits, broaden your mind, cut off dust-like delusions, and perfect wisdom.
Likewise, without serving the public, how do you accumulate
merit? You must serve and sacrifice for the masses! For example, Śākyamuni
Buddha, multiple times in past lives, took giant animal forms to feed starving
beings, and then taught them the Dharma, helping them escape the famine of
birth-and-death. Such is a magnificent model of practicing the Buddha’s path of
liberating beings! Since we learn Buddhism, we must sacrifice for and serve
sentient beings, accumulating merit. The Buddha is honored as the "Two-Footed
Honored One" because he is perfect in both wisdom and merit. Relying on
sentient beings to attain Buddhahood is indispensable. Without them, you could
at best become an Arhat without fully eliminating conceptual frameworks. Your
dust-like habits remain, and wisdom and merit remain incomplete. Therefore, you
must even feel grateful to sentient beings for helping you attain the Way.
Without them, you cannot remove subtle habits or gather merit, and cannot
become a Buddha. That is why "all altruistic deeds—the six pāramitās and
myriad virtuous acts—make one a truly skillful practitioner."
English Translation:
[Continuing from “用功的人識得自性…”
onward]
Section 1
English Translation:
Practitioners who have recognized their self-nature can adapt even in noisy
environments, fully enjoying the benefits. They need no special Dharma methods
but merely revolve within worldly conditions, tempering their habitual
tendencies. That is all.
Original Text:
"用功的人識得自性，在喧鬧的環境當中又能適應，具足受用，不用修什麼法，只是在塵境當中轉，磨練自己的習氣就是了。"
Footnotes/Annotations (if any):
None.
Section 2
English Translation:
However, some people, due to weaker faculties, cannot adapt. What should they
do? There is a method: they can "again seek a quiet place and set aside
all affairs." Find a pure spot, such as a tranquil forest or a relatively
peaceful home environment. However, once you have a quiet place, you must also
put aside all matters. Even with a pure place, if your mind is impure, it’s
useless! Attaining the Way depends on the mind. If your mind is chaotic, filled
with random thoughts, it is as if you remain in a bustling city—this will not
do! To attain the Way, you must let go of all concerns. When you sit to
practice, lay everything down so that cultivation can begin. I often advise
everyone: when you sit down, do so as if you have died—care about nothing and
do not allow idle thinking. Never think about how to handle this matter or that
arrangement, how to educate your children, and so forth. If, while seated, you
keep pondering these things, it’s disastrous! We mustn’t manage any affairs
while seated. The worst is when, sitting in meditation, one still worries about
children: “Ah, A-Mao, A-Gou, time is up—if you don’t get up now, you’ll be
late. Hurry, get up!” Alas, that’s dividing your attention, scattering mental
energy—how can you sit well like that? I have seen many such cases, not
invented out of thin air, but witnessed personally. Sigh! How can you meditate
well this way?
Therefore, when seated, do not manage any affairs—act as if
you’ve died and cannot handle anything. Let me emphasize again: when seated,
put aside all affairs, remain still as if dead. Only by doing so can you gain
benefit and achieve correct samādhi. Without this, how can you attain samādhi?
You cannot. Hence, in practicing Dharma, you must put aside all affairs. If you
cannot let go, even if you have a quiet place, do not go, for it’s useless.
With a chaotic mind, even a quiet spot is as lively as Nanjing Road. Thus, the
key to practice lies in truly letting go. Only by letting go can you be
wholeheartedly diligent.
Original Text:
"但是，有的人不適應，根基比較差，怎麼辦哪？有辦法，即能「再於寂靜處，放下一切事緣」，找個清淨的地方，比如清淨的山林，或者是比較清淨的家庭環境，是很好的。但是有了好地方，就要放下一切事緣。假若你有了清淨的地方，而身在淨處心不淨，也是徒然！修行成道在心，你心裏亂七八糟、胡思亂想，等於在鬧市，所以不行！要成道，須放下一切事緣，所有的事情在上座用功時都要放下來，修行才能上路。所以，我常勸大家上座時就要像死掉了一樣，一切不管，不能再瞎想。千萬不要想這個事怎樣做、那個事又如何安排，兒子、女兒怎麼管教等等；要是上座時老想這些，那就糟糕了！我們要什麼事也不管，最壞的是坐在座上還為子女操心：唉！阿毛、阿狗呀，時間到了，再不起來遲到了，快起來、起來。唉！這樣一心二用、心力渙散，怎麼能坐得好呢？這樣的事我見多了，不是憑空捏造，實在是耳聞目睹的啊！唉——！這樣打坐還坐得好麼？因此，我們上座時任何事也不能管，就當自己死掉了，管不了那麼多了。我再強調：上座時放下一切事緣，當自己死了一樣不動，這樣做才能得受用，才能得正定，不然你怎麼得定，定不了的！所以，修法一定要放下一切事緣。放不下，即使有清靜地方可去，你也不要去，去也白搭，你心裏亂糟糟的，呆在安靜的地方，就如同在南京路上一樣熱鬧非凡。因此，修法關鍵在真能放得下，只有放得下，才能夠一心精進。"
Footnotes/Annotations (if any):
- Nanjing
Road: A famously busy commercial street in Shanghai, symbolizing noisy
distraction.
Section 3
English Translation:
If you can truly let go and practice single-mindedly, no matter what Dharma
method you use, it will immediately resonate with your own mind. I often hear
people say: "So-and-so realized very quickly! He hardly sat and already
realized his original face. Why have I sat so long yet not reached that
state?" Ha! He could let go and thus became pure, so he swiftly realized.
Your mind cannot let go and is messy, not pure—how could you have direct
realization? Of course you cannot. Therefore, the length of practice time is
irrelevant; what matters is whether your mind is pure or not, whether your mind
is 'dead' or not. Frankly, if your mind truly 'dies' (is freed of attachments),
once you sit down, in no time you rest calmly in samādhi, naturally
experiencing lightness, ease, tranquility, joy, and naturally emitting great
luminosity. If your mind is impure, from where would realization arise?
Certainly not. Thus, regardless of how long or short you practice, the key is
whether your mind is pure and detached—this is the critical point.
Original Text:
"真正放得下來，一心一意地修，不論你修什麼法，都能立竿見影地和你自心相應。常聽有人說：唉！某某人很快啊！他也沒有怎麼坐，就證到本來面目了！我怎麼坐了這麼多時，還沒有這個境界呀？哈哈！他的心能放得下，清淨了，所以能速證；你的心放不下，亂七八糟的，不能清淨，怎麼會有親證的境界呢？當然沒有了。所以，修行的時間不在長短，而在你的心清淨不清淨，心死不死。老實講一句：你心果真死了，坐下來不多時，你就安然入定了，自然有輕安、寧喜的禪境，自然會光明大放。你心不淨，你要證境從哪里來呢？當然是沒有了。是故修法勿論時間長與短，而看你心淨不淨，心死不死，這是關鍵之所在。"
Footnotes/Annotations (if any):
None.
Section 4
English Translation:
If you can indeed let go of all conditions and apply yourself diligently, then
"immediately merging with the originally pure mind-essence in this very
life, you will surely attain correct liberation and ascend to marvelous
enlightenment." "This very life" refers to this present
lifetime. In Vajrayāna, it is taught that one can attain Buddhahood within this
life. Some interpret "this body" (即身) as this very physical body becoming Buddha—it is said
so in Vajrayāna. Previously, we spoke of Great Perfection (Dzogchen) and the
Great Perfect Sublime Wisdom teachings that address the body’s attainments.
Ganges Mahāmudrā is a precursor to Great Perfection, which divides into trekchö
(彻却) and
tögal (妥嘎), also
called 'li-duan' (立斷,
immediate severance) and 'dun-chao' (頓超,
sudden transcendence). 'Immediate severance' means cutting off all afflictions,
delusions, and attachments at once, allowing the original nature to clearly
manifest. 'Sudden transcendence' means instantly leaping beyond the three
realms and attaining Buddhahood.
Ganges Mahāmudrā is a profound esoteric Dharma that directly
instructs you not to rely on methods, but to cut off delusion and see the
nature right now. Later, we will discuss the Threefold Emptiness Alignment (三空相應), but for now, we will not
elaborate. Thus, Mahāmudrā is a sublime Vajrayāna teaching that directly points
to achieving the Path. If, in this life, we can let go, we can definitely
achieve great liberation in our fundamentally pure nature. This fundamentally
pure nature is inherently pure and undefiled. Current pollution arises from
clinging to appearances and chasing conditions, becoming lost in externals
without knowing the original. In the past, people had deep roots and light
attachments. After a single hint from their teacher, they awakened and could
immediately assume responsibility, never becoming confused again. They let go
of conditions, safeguarded their self-nature, eradicated delusional habits, and
swiftly realized the Way. Modern people, however, have duller faculties and
heavier obstacles. Even if you talk until your throat is hoarse, they fail to
recognize and still cling to conditions, thus needing more detours.
Original Text:
"果真能夠放下萬緣，一心精進了，「即生於本淨心體，必得正解脫而登妙覺」，即生，指這一生。密宗是講即生成佛的…所以要多走冤枉路。"
Footnotes/Annotations (if any):
- Trekchö
(彻却)
and tögal (妥嘎):
Dzogchen practices signifying "cutting through" and "direct
leaping over."
- Immediate
severance (立斷)
and sudden transcendence (頓超):
Synonyms for Dzogchen methods of direct realization.
Section 5
English Translation:
My teacher, Mr. Wang Xianglu, once said: "For those practicing Chan,
investigating 'Who is reciting the Buddha’s name?' may require thirty years
without deviation to open the original state and personally see Buddha-nature.
For us who practice esoteric methods, it takes only three years to open and see
the nature." In terms of time, that’s ten times faster than Chan—already
very swift. But from the standpoint of one’s fundamental nature, neither three
years nor thirty years is necessary. All are detours! Since everyone is
originally a Buddha, why bother with Chan investigation or reciting “ong
bala...” and working so hard, as though wearing shackles and seeking trouble
where none exists?
If you lay down everything and revert to your original pure
Buddha-nature, sleep when you want to, sit when you please—naturally free and
lively! Just like Layman Pang’s daughter Lingzhao said: "It’s not
difficult, not easy; when hungry, eat; when tired, sleep." The fundamental
nature is just this free and joyful. Why carve flesh to mend sores and create
your own trouble?
However, remember Lingzhao’s words apply after passing the
final, most secure barrier. Without first passing the two earlier barriers
mentioned by Pang Jun (Layman Pang) and Pang’s wife, it cannot be done.
Although we possess Tathāgata’s Buddha-nature, our deep-rooted habitual
tendencies are thick. Without arduous training to remove these habits, no true
benefit can be attained. Thus, we must still do Chan, sit in meditation, and
take some detours through the first two barriers. Pang Jun said: "Difficult,
difficult, difficult—as if spreading ten bushels of sesame oil on a tree,"
describing the hardest initial barrier. When we first start, thoughts swarm and
we cannot settle, making seeing the nature as hard as smearing oil on a tree.
Pang’s wife said: "Easy, easy, easy—on every blade of
grass is the meaning of coming from the West." This speaks of the second
barrier. Once, through diligent effort, you recognize your original face, it
becomes very easy—everywhere is the original face! "Every blade of
grass" means all phenomena. On top of each blade of grass, nothing
remains—everything is empty and pure. Many such gōng’àn (kōans) exist.
Original Text:
"我師父王驤陸先生曾經講：「修禪宗的人，三十年參這句『念佛是誰？』不走著，才打開本來親見佛性。我們修密法，三年就能打開來見性了。」就時間說來，已較禪宗少了十倍的時間，已是很迅速了。但就本性說來，參禪也不用。三年也好，三十年也好，都是走冤枉路啊！因為大家本來是佛，既用不著在這裏參禪，也不用念什麼：「ong
bala……」在這裏打坐用功，不是披枷戴鎖、無事找事而徒困自己嗎？你一切放下，恢復自性本真佛，想睡你就睡，想坐就坐，活潑天真多好！就如龐居士女兒靈照說的：「也不難，也不易，饑來吃飯困來眠。」本性就是這麼自在安樂，何苦挖肉補瘡，自尋煩惱呢！然而，我們須知靈照說的是透末後牢關，不先透龐公、龐婆說的前二關是做不到的，因我們雖具如來佛性，但多生習氣深厚，不經一番艱苦鍛煉，習氣不除是得不到真實受用的。所以還須參禪、打坐，走一番冤枉路透前二關才行。龐公說：「難、難、難，十擔麻油樹上攤。」破初關是最難的，我們初初用功，妄念紛飛，定不下來，難見到本性，就如把麻油攤上樹一樣難。龐婆說：「易、易、易，百草頭上西來意」。這是講破重關，即我們通過用功識得本來面目，那就容易、容易，容易得很哪，百草頭上儘是本來面目啊！百草頭上就是指一切事事物物的頭上，頭上還有什麼東西嗎？百草頭上一切都無有啊！這不都空淨了嗎？這樣的公案很多啊！"
Footnotes/Annotations (if any):
- "ong
bala…": Example of a mantra syllable.
- Pang
Jun (龐公)
and Pang’s wife: Layman Pang and his wife, famous Chan lay practitioners
known for their profound and pithy teachings.
- "Meaning
of coming from the West": A Chan expression related to understanding
the origin of Dharma.
English Translation (Paragraph 1):
In ancient times, Chan Master Chuanzi, along with Yunyan and Daowu, studied and
verified their realizations under Yaoshan Chan Master. When departing from
Yaoshan, he said to his two elder Dharma brothers, Wu and Yan, “In the future,
you should each take your own place and establish the lineage of Yaoshan’s
principles. As for me, my temperament is carefree and rustic, preferring
mountains and rivers, delighting in nature for my own pleasure. I am not
capable of assuming the great responsibility of teaching and transforming
sentient beings. Later, if you learn of my whereabouts and should encounter a
sharp and capable practitioner, please send one to me. I will transmit to him
everything I have gained throughout my life, thereby repaying our teacher’s
kindness.” Thus, he went to the shore at Huating in Xiuzhou, drifting about in
a small boat, ferrying travelers as they passed, living according to
conditions, and waiting for a suitable person to appear. Hence, he was called
“Chuanzi [Boatman] Monk.”
One time, Daowu went to Jingkou and encountered Jiashan, who
was giving a Dharma talk in the hall. A monk asked, “What is the Dharma-body?”
Jiashan replied, “The Dharma-body is without signs.” The monk asked again, “What
is the Dharma-eye?” Jiashan answered, “The Dharma-eye is without flaw.” Upon
hearing this, Daowu could not help but laugh. Jiashan then left his seat and
respectfully asked for guidance. Consider how earnest the ancients were! If it
were today, a stick would be waiting, and the questioner would be driven out.
But Jiashan humbly asked Daowu, “Great Master, there must have been some error
in my response just now that caused you to laugh. Where did I go wrong? Please
kindly point it out.” Daowu said, “I will not say, but you may go to Huating and
find Chuanzi.” Jiashan asked, “What sort of person is he?” Daowu said, “He has
no rooftop tile above, nor an awl’s tip below [meaning he has almost no
possessions and relies on nothing]. If you go, it would be best to change your
clothes first.”
So Jiashan dismissed the assembly, changed his attire, and
went to Huating to pay respects to Chuanzi. As soon as Chuanzi saw him, he
asked, “Where does Your Reverence reside?” Jiashan replied, “I neither dwell in
a monastery, nor could any dwelling be appropriate!” Chuanzi asked, “‘Not
appropriate’? What is it not appropriate to resemble?” Jiashan said, “Before my
eyes, nothing resembles anything.” Chuanzi asked, “Where did you learn this?”
Jiashan said, “It is not something that ears or eyes can reach.” Chuanzi said,
“A single phrase that fits perfectly to the head—yet for ten thousand eons
you’re tied to a donkey post.” Then he continued, “A fishing line sinks a
thousand feet, the intent lies in the deep pool. Three inches off the hook,
child, why do you not speak?”
Just as Jiashan was about to open his mouth, Splash! Chuanzi
hit him with a pole, knocking him into the water. After Jiashan climbed back
into the boat, Chuanzi again said, “Speak! Speak!” As Jiashan was about to
speak, Splash! he was knocked into the water once more. At
this moment, Jiashan suddenly had a great awakening and nodded three times.
Chuanzi said, “Good, good, good, come on up!” Why? Because at this moment,
Jiashan’s mind was empty and clear, everything completely purified. Emptiness
is empty, yet not dead emptiness—it is luminous and unobscured, utterly clear.
Thus, all Jiashan could do was nod his head. Therefore, as Pang’s wife said,
“The intent from the West [i.e., the original meaning or essence of the Dharma]
atop every blade of grass” is easily understood! Just free yourself from
attaching to appearances, and it becomes so easy. Hence we say seeing the
nature and attaining the Way is not difficult, truly not difficult. Do not
cling to appearances, do not cling to great supernatural powers!
Original Text (Paragraph 1):
「古時候船子禪師與雲岩、道吾一同在藥山禪師那裏參學，並印證所悟。他離開藥山時，對吾、岩二師兄說：『你們將來應各據一方，建立藥山宗旨。我率性疏野，只好山水，怡情自樂，擔當不了教化眾生的大任。以後你們要是知道我的住處，如遇到靈利的座主，指一個來，我將平生所得傳授給他，以報師父之恩。』於是他到了秀州華亭岸邊，泛一小舟，渡過往行人隨緣度日，以待當機者的來訪，故人稱『船子和尚』。一次道吾去京口，遇夾山上堂說法，僧問：『如何是法身？』夾山說：『法身無相。』又問：『如何是法眼？』夾山說：『法眼無暇。』道吾聽了不覺失笑。夾山便下座，頂禮請教。你們看古人多認真，要是現在呀，棒子伺候，非打出去不可。他虛心地問道吾：『大師啊，我剛才的答話必有不是之處，令您失笑。我哪里說錯了，請您慈悲說破。』道吾說：『我不說，但你可以去華亭找船子和尚。』夾山問：『此人如何？』道吾說：『此人上無片瓦，下無卓錐。你若去時，最好換身衣服。』夾山於是散眾換裝，往華亭參訪船子，船子才見，便問：『座主住什麼寺？』夾山答道：『寺即不住，住即不似！』船子問：『不似，似個什麼？』夾山道：『目前無相似。』船子問：『何處學得來？』夾山道：『非耳目之所到。』船子說：『一句合頭語，萬劫係驢橛。』接著又問：『垂絲千尺，意在深潭。離鉤三寸，子何不道？』夾山剛要張口，啪！被船子一篙子打落水中。夾山剛爬上船，船子又說：『道！道！』夾山剛要開口，啪！又被打下水去了。夾山在這個時候，豁然大悟，於是點頭三下。船子說：『好、好、好，上來吧！』為什麼？這時道悟心裏沒有東西了，一切都空淨了。空淨是空淨了，但不是頑空，而是靈靈不昧，了了分明啊，所以只好頭一點。所以，龐婆說：『百草頭上西來意』，容易得很啊，你離相見嘛！不要著在相上就容易得很啊！所以我們說見性悟道不難，不難啊！不要著相，不要著大神通啊！」
Footnotes/Annotations (Paragraph 1):
- Yaoshan
(藥山):
Refers to Yaoshan Weiyan (藥山惟儼,
745–828), a famous Chan master.
- “No
tile above, no awl below” (上無片瓦，下無卓錐):
Indicates living with no stable dwelling or possessions, completely
unfixed to any place.
- “A
single phrase that fits perfectly to the head” (一句合頭語): A Chan expression
meaning a direct, apt response.
- “Donkey
post” (驢橛):
A metaphor for being tied to a fixed viewpoint or stuck in conceptual
bondage.
- Pang’s
wife (龐婆)
and the saying “The intent from the West atop every blade of grass” (百草頭上西來意)
is a reference to a well-known Chan dialogue pointing out that the true
meaning or original mind is found everywhere.
English Translation (Paragraph 2):
However, I often hear people say, “If this is enlightenment, why have I not
manifested great supernatural powers? Enlightenment should yield supernatural
powers. Without them, it’s not authentic.” Alas! In practicing the Dharma, we
must know the proper sequence. First, you must recognize your own nature,
affirm it, safeguard it thoroughly, so that even your skin is shed
cleanly—meaning not the slightest attachment remains. No matter what phenomena
arise, your mind remains unmoved, naturally radiating great light. This great
light is not just like one or two suns, but like hundreds of thousands of suns
shining simultaneously. At that time, of course you have the divine eye, divine
ear, knowledge of others’ minds, knowledge of past lives, and supernormal abilities.
Actually, everyone inherently possesses this great brilliance. As stated in the
Amitābha Sutra: “That Buddha’s light is immeasurable, illuminating the lands of
the ten directions without any obstruction.” The phrase “that Buddha” [彼佛] is very broad in scope—do not
narrow it to refer only to Amitābha Buddha. Amitābha’s immeasurable light
pervades ten directions, but “that Buddha” is not so limited. “That Buddha”
refers to that Buddha who is none other than all beings. That Buddha is not our
physical body—do not misunderstand! The body is not the Buddha. The body
containing a Buddha is like a house containing a person. That Buddha, that is
all beings. Every sentient being’s inherent luminous nature is immeasurably
bright, illuminating the ten directions without obstruction. Don’t believe it?
Try applying effort yourselves!
Original Text (Paragraph 2):
「但是，我常常聽有人說：『假若這就是悟道，我為什麼不發大神通啊？悟道應該有神通的，沒神通的不是。』唉！我們修法要曉得先後次序，先要認識本性，肯定它，保護它，保護得綿密，皮膚脫落淨，一點都不住著，任何境界來都不動搖，自然大放光明。那個光明不只似一個兩個太陽那般，而如百千個太陽的光明一樣，那時當然天眼、天耳、他心、宿命、神足都通了。其實大光明人人本具，就如《彌陀經》所說：『彼佛光明無量，照十方國，無所障礙。』『彼佛』兩個字，範圍很廣，你們不要把它縮小了，以為彼佛者只是阿彌陀佛。阿彌陀佛的光明無量照十方國土，彼佛的範圍不是這麼小。『彼佛，』即一切大眾。『彼佛』就是那個佛，不是我們的身體，身體不是佛，不要弄錯啊！身體裏面有個佛，就等於房子裏面住了一個人。那個佛就是『彼佛』，就是大眾。一切眾生的本性光明都是無比無量的，朗照十方國土，無所障礙。不相信？你們自己用功試試嘛！」
Footnotes/Annotations (Paragraph 2):
- Amitābha
Sutra (《彌陀經》):
A primary Pure Land text describing Amitābha’s Western Pure Land and its
characteristics.
English Translation (Paragraph 3):
Now that you are listening to the teachings of Ganges Mahāmudrā, you must
recognize that the awareness at the point where a thought ceases is the
Buddha-nature. Only this is real; all other appearances are false, mere shadows
of the true nature. Put everything down—resolutely chant the Buddha’s name,
recite mantras, and apply effort. When the mind is truly empty, great light
manifests. In this very life, you can genuinely attain liberation and ascend to
the levels of the equal and wondrous enlightenment. Vajrayāna [Esoteric
Buddhism] teaches achieving Buddhahood in this very life, attaining the level
of “equal and wondrous awakening.” Whether you reach the “equal and wondrous
awakening” stage depends on how you apply effort. If your effort is profound
and continuous, you can accomplish it in this life. If your effort is shallow,
intermittent, lazy, postponing from today to tomorrow, and so forth
indefinitely—even by the time Maitreya Buddha descends, you still will not have
attained the Way. Even if you rely on the power of Amitābha, Avalokiteśvara,
and Mahāsthāmaprāpta to be reborn in the Western Pure Land, you still must
apply effort! If you wish to be reborn in the Western Pure Land, but your mind
still clings to the Saha world’s wife, wealth, children, and status—what the
ancients called “embracing a stake while trying to row a boat,” meaning you
cannot even move—how can you respond and unite with Amitābha’s compassionate
resonance and be reborn in the Western Pure Land? Therefore, first and
foremost, you must put everything down. Without doing so, how could it work?
Grand Master Yulin once said, “If one wishes to be reborn in the Western Pure
Land but cannot let go, one simply cannot be reborn there.” If you remain
attached to the Saha world and cannot let go, then don’t even bother reciting
the Amitābha Sutra. Better to recite the Medicine Buddha Sutra and make
offerings to Medicine Buddha! Medicine Buddha made great vows to ensure that
all goes smoothly and all of one’s selfish desires are fulfilled in this world.
If you desire wealth, he grants wealth; if you desire children, he grants
children; if you desire high office, he grants high office—fulfilling all
desires. After all these personal wishes are fulfilled, you will spontaneously
give rise to bodhicitta, thinking: “Oh, all these gains are due to the Buddha’s
blessings. The Buddha Dharma is truly inconceivable!” In deep gratitude to the
Buddha, you then generate the aspiration to learn the Dharma and practice to
realize the Way. Thus, worshiping and reciting in honor of Medicine Buddha is
greatly beneficial!
Original Text (Paragraph 3):
「你們現在聽講恒河大手印，須認識這一念斷處的靈知是佛性，只有這才是真的，其他一切相都是假的，都是真性的影子。一切放下，死心塌地念佛、持咒、用功，心真空了，就放大光明，即生就能真正解脫而登等妙二覺。密宗是講即生成佛而登等妙二覺位的。要到等妙覺位，就看我們怎樣用功。如果我們功夫用的精深，用的綿密，即生就能做到；如果我們功夫用的不精深、不綿密，懶懶散散的，今朝推明朝，明朝推後朝，這樣推下去，推到彌勒佛下生也不能成道。即使我們借阿彌陀佛、觀世音菩薩、大勢至菩薩的力量往生西方極樂世界，也要用功呀！你要往生西方極樂世界，而心裏總是戀著娑婆世界的妻財子祿，古人謂之抱樁搖櫓，行動尚且不能，又如何與彌陀感應道交，打成一片，往生西方淨土呢？所以，首先要放下一切，你不放下怎麼行呢？玉琳國師曾說過：『想生西方極樂世界的人放不下，是生不上去的。』假若戀著娑婆世界放不下，你就不要念《阿彌陀經》，還是以念《藥師經》，供藥師佛為好！藥師佛發大願保佑人們一切順利，滿足人們的私心欲望。在這個世上希望有財寶的，給你財寶；希望有兒女的，給你兒女；希望有高官的，給你高官，滿足人們的所有欲望。在滿足了你的私願的時候，讓你油然生起菩提心來：噢，我這一切所得都是佛的加持，佛法真是不可思議。在深深感謝佛時，即要發心學佛，修法以成道了。所以，念藥師佛供藥師佛好處大啊！」
Footnotes/Annotations (Paragraph 3):
- “Equal
and wondrous awakening” (等妙二覺):
Refers to very high levels of enlightenment in the stages of a
Bodhisattva’s progress, specifically “Equal Enlightenment (等覺)”
and “Wondrous Enlightenment (妙覺)”
just before and at full Buddhahood.
- Maitreya
Buddha (彌勒佛):
The future Buddha who will appear in our world after a long period of
time.
- Grand
Master Yulin (玉琳國師):
A prominent monk and teacher in Chinese Buddhist history.
- Medicine
Buddha (藥師佛):
A Buddha associated with healing and the fulfillment of worldly and
spiritual needs.
English Translation (Paragraph 4):
If you truly wish to be reborn in the Western Pure Land, you must let
everything go. Practicing while still attached to the Saha world is going
against the path, utterly useless. Yet merely saying you will let go while the
mind remains attached, without earnestly applying effort—being lazy and
slack—and still wanting rebirth in the Western Pure Land is like wanting to row
a boat to the opposite shore but refusing to exert yourself with the oars.
Completely futile! Therefore, regardless of what Dharma you practice, effort is
required. Without effort, relying solely on the Buddha’s power to draw you in
will not work. In truth, not only can one achieve rebirth in the Western Pure
Land by reciting the Buddha’s name, but also by practicing Chan, reciting mantras,
or chanting sutras and vowing for rebirth. Since Buddhas and Bodhisattvas are
not narrow-minded like ordinary people in the Saha world—if you do not recite
the Buddha’s name, they still do not abandon you. They display boundless
compassion without conditions, aiding everyone without exception. At the time
of death, Buddhas and Bodhisattvas shine their light equally upon all, guiding
them to the West. It is only because sentient beings carry heavy karmic
obstacles that they cannot connect. Some, intimidated by the Buddha’s intense
light, even flee into evil destinies—how tragic and lamentable! If you do not
exert yourself, relying solely on the Buddha’s strength to guide you cannot
lead to rebirth. If it were possible, the Buddha would have pulled us all over
long ago; how else would we still wander in this Five Turbid Age, enduring
suffering? The Buddha possesses three “cannot do’s”: cannot remove others’
karma, cannot make others become Buddhas, and cannot save those without the
requisite conditions. If you want to be reborn in the West, want to attain the
Way, but do not wish to put forth effort, then there is nothing more to say. As
the ancients said, “No one can walk on your behalf, even if holding your arm;
you must apply yourself to achieve resonance.” You must be willing to exert
yourself, everyone!
Original Text (Paragraph 4):
「你真要生西方極樂世界，就要一切放下，戀著這娑婆世界來修，那是背道而馳，一無是處。然而，光口上說說放下，而心裏放不下，又不肯努力修持，懶懶散散的，卻想生西方極樂世界，如同要划船到對岸卻不肯用力搖櫓一樣，一無是處。所以，我們無論修什麼法，還是要用功的；不用功，單憑佛力接引是不行的。其實要往生西方，不單是念佛可以往生，參禪、持咒、誦經發願往生也能去得。因為佛菩薩不像娑婆世界的俗人心量狹窄，你沒念佛，他不接引，而是興無緣大慈，無人不接，無生不救的。不問什麼眾生，於命終時，佛菩薩都一視同仁，放光普照，接他們生西。只是眾生障重，不能相接，甚至有人因佛光強烈，畏而逃避，竄入惡道，寧不可悲可歎！自己不用力，單憑佛力接引不能往生，因佛不能拉我們到西方去。假如能的話，佛老早就把我們拉光了，何至於現在還在這五濁世間輪迴受苦呢！佛有三不能：不能代人轉業，不能代人成佛，不能度無緣眾生。你想生西、想成道，卻不想用功，那真是無話可說了。所以古德有云：『把臂牽他行不得，直須自肯始相應。』自己要肯用功啊，各位！」
Footnotes/Annotations (Paragraph 4):
- Five
Turbid Age (五濁世間):
Refers to our present degenerate age characterized by various impurities
and decays.
- “Three
cannot do’s” (佛有三不能):
A known teaching that a Buddha cannot remove someone else’s karmic
results, cannot cause another person to attain Buddhahood without their
own effort, and cannot save those who have no karmic connection or
willingness.
English Translation (Paragraph 5):
The text states: “The most crucial point is to make the body stable like Mount
Sumeru and the mind silent and clear, not swayed by external conditions, so
that you can practice anywhere [meaning to penetrate through everything, all
phenomena].”
This emphasizes that among the three essentials—View,
Samādhi [Concentration], and Conduct—the most important is to make the body as
stable as Mount Sumeru, unmoving. If you can sit still, your mind will settle
in Samādhi; if the mind is not settled, you cannot sit still. If the mind is
unsettled and jumps around like a monkey, you definitely cannot sit still. Only
when your mind is truly settled can your body remain as unmoving as Mount
Sumeru. This is the most crucial point in sitting meditation. We often ask:
“When meditating, can you remain completely still?” If not, you must pay
attention and gradually train yourself. Do not be impatient; as long as you
persist with determination, over time you will cease to move. Therefore, we
repeatedly stress that the hand seals (mudrās) must not be scattered! If your
legs become unbearably numb, only then move slightly, but do not move randomly;
this is for beginners. Slowly, your legs also need not move. Once you sit down,
do not move at all. If you do not move, it is easier to enter Samādhi. If you
fidget on the seat, how can you enter Samādhi? That is why those who hold
prayer beads and recite the Buddha’s name while moving their hands, no matter
how they recite, cannot attain Samādhi. They mouth “Amitābha” while their hands
are busy fingering the beads—fidgeting about—no matter how they recite, they
cannot settle into Samādhi. Moreover, if they recite the Buddha’s name while
chatting about others’ faults, how can they attain the Buddha-name Samādhi? If
such people could still be reborn in the Western Pure Land just like that,
wouldn’t that be too convenient? Hence, Master Lianchi sighed, “Many recite the
Buddha’s name, few are reborn in the West. Why? Because their minds are not
earnestly sincere. Though the mouth recites Buddha’s name, the mind is filled
with random thoughts. Hence, they fail to be reborn.” Master Hanshan also said,
“If the mouth recites ‘Amitābha’ but the mind is scattered, shouting until the
throat is sore is in vain.”
Original Text (Paragraph 5):
「『但尤要者，令身安住如須彌山，令心寂靜澄清，不為外境所牽，隨處可修』（即於事事物物上透過也）。
這是強調見定行三者當中，最重要的是要使身體安住如須彌山不動搖。坐得住，心就定了；心不定，就坐不住。心不定，像猴子卜楞蔔楞跳，你肯定是坐不住的。你心真定了，身體安住如須彌山一樣不動搖，這是打坐中最重要的一著。所以我們常常問：打坐時候，你能不動嗎？還不能！那你要注意了，要慢慢鍛煉，不可心急，只要有恒心地坐下去，慢慢就不動了。所以，我們再三強調，手印不可散啊！腳實在麻得熬不住了，才稍動一下，但不可亂動，這是初坐。慢慢地腳也不要動，一上座就一點不動，不動才容易入定，如果在座上動來動去的怎麼能入定？所以那些手裏拿著念珠在念佛的人，再怎麼念也不得定。他口念阿彌陀佛，手在掐念珠，這樣動來動去，任你再怎麼念也定不進去。再加上一面念佛，一面論人是非，那就更不能得念佛三昧！這樣子念佛也能生西方極樂世界？太便當了吧！所以，蓮池大師歎曰：『念佛者多，生西者少，何也？念佛心不痛切故，口雖念佛，心中胡思亂想，以此不得往生。』憨山祖師亦云：『口念彌陀心散亂，喉嚨喊破亦徒然。』」
Footnotes/Annotations (Paragraph 5):
- Master
Lianchi (蓮池大師)
and Master Hanshan (憨山祖師):
Famous Chinese Pure Land and Chan masters known for their teachings on
sincere recitation of the Buddha’s name.
- “Nianfo
Sanmei” (念佛三昧):
The meditative concentration attained through sincere and undistracted
recitation of the Buddha’s name.
English Translation (Paragraph 6):
“Make the mind silent and clear, not swayed by external conditions, so that you
can practice anywhere.” With the body stable as Mount Sumeru and the mind
silent and clear like a cup of water without the slightest sediment, external
conditions cannot disturb you. When the mind is truly silent and clear, no
external state can shake you, and you can practice at any time, anywhere. A
person who truly attains great Samādhi, with a genuinely silent and clear mind,
can practice even on Nanjing Road, amid the bustling traffic, without the
slightest mental disturbance.
However, beginners cannot achieve this, so one must find a
quiet place to apply effort, letting go of all conditions. After one reaches
advanced practice, one can cultivate anywhere. Achieving “practice anywhere”
requires time; it is not something immediate. For now, in a quiet place, you
must be able to let go instantly. If you cannot let go in a quiet place, how
can you handle a noisy place?
Regardless of what Dharma method you choose—Chan, Vajrayāna,
or Pure Land—the mind must be released. Without doing so, how can you attain
the Way? By no means imitate certain Pure Land practitioners today who say, “I
don’t need this; I rely entirely on Amitābha’s other-power, not on self-effort.
I’ll just recite ‘Amitābha’ ten times, and Amitābha will pull me up to the
Western Pure Land.” Alas! This is misunderstanding the Ten-Recitation Method.
The Ten-Recitation Method uses breath to gather the mind: inhale once and
recite “Amitābha, Amitābha…” then inhale again without the mind moving, and
recite “Amitābha, Amitābha…” repeating ten times. This trains the mind to
remain still, to eliminate emotional attachments and affections, ensuring
rebirth in the Pure Land. They do not realize that the Ten-Recitation Method
was established for laypeople busy with worldly affairs who have no time to sit
quietly, so it uses breath to stabilize the mind. Once the mind is stabilized,
you must preserve and illumine this state in all affairs, remaining unmoved no
matter what arises, not forgetting once you step out the door. Thus, effort is
required. Without effort, rebirth in the Pure Land is difficult. It cannot be
sloppy or lazy. Thus, once the mind is stabilized by using the breath in the Ten-Recitation
Method, you must preserve and illuminate this state during daily activities,
training yourself so that no matter what situation arises, the mind remains
unmoved. You cannot just forget it as soon as you step out the door. Therefore,
one must exert effort; without effort, it is difficult to attain rebirth in the
Pure Land. It is not something that can be accomplished sloppily or lazily.
Original Text (continuation):
「…他們不曉得十念法是專為世間事忙而沒功夫打坐的人用氣攝心而設的。攝心不動後，就要把這個境界保著、照住，在事上去鍛煉，任何事情來都不動，不能一走出門就忘掉了。所以要用功，不用功淨土難生啊！不是馬馬虎虎、懶懶散散就能生西的啊！」
English Translation (Next Paragraph):
"If one cannot achieve this, but wholeheartedly aspires toward these Three
Gates [View, Samādhi, Conduct], then one must not generate greed, hatred, and
ignorance, the various karmic deeds and entanglements; in future lives, one can
also transform suffering into joy."
If, due to inferior faculties, a practitioner cannot
wholeheartedly abide in the three aspects of correct View, correct Samādhi, and
correct Conduct, one should at least avoid giving rise to greed, hatred, and
ignorance, and thus refrain from committing various evil actions.
Greed, hatred, and ignorance are the Three Poisons. All the
evil karma we commit arises from these Three Poisons. Without greed, being
content and joyful, one will not commit wrongdoing. However, if one is never
satisfied, always craving more even after having much, the mind will never be
pure, making it impossible not to commit evil deeds. Due to endless greed, one
may resort to unscrupulous means, even murder, to obtain what one desires.
Hatred arises when people or circumstances fail to match our wishes, leading to
afflictions. Both greed and hatred stem from ignorance, from not possessing
wisdom, not recognizing the true essence of one’s nature, and clinging only to
illusory appearances. Because of ignorance, one does not realize that all
things in the world are empty, unattainable, and arise from conditions without
self-nature. Not knowing this, one gives rise to greed and hatred. Thus
ignorance is fundamental. Without wisdom, there is no brightness—this is
darkness, i.e., ignorance.
The Three Poisons—greed, hatred, and ignorance—are the worst
things, the toxins within our minds, the roots of evil karma. Of the Ten
Unwholesome Deeds, the first three (killing, stealing, sexual misconduct) are
bodily evils; the next four (double-tongued speech, harsh speech, frivolous
speech, and lying) are verbal evils; and greed, hatred, ignorance are mental
evils. Among them, greed, hatred, and ignorance are the worst, the root of our
suffering. If we can eliminate greed, hatred, and ignorance, the other seven
evils will be resolved naturally.
Therefore, if one cannot fully engage in the three aspects
of seeing the truth (View), abiding in Samādhi, and proper Conduct to attain
the great Way, one must still not give rise to greed, hatred, and ignorance.
The Three Poisons are major obstacles to becoming a Buddha. To transcend birth
and death and realize Buddhahood for the sake of sentient beings, we must
remove them completely. If we fail to remove these three evils, we are doomed
and cannot become a Buddha.
If one can remove the Three Poisons—no greed, no hatred, no
ignorance—then even if one cannot fully achieve the great Way in this life
through the three aspects, in future lives one can still transform suffering
into joy and avoid falling into bad destinies. This means that one can be
reborn in one of the Three Good Realms instead of the Three Evil Realms.
Practitioners of the Chan school make great vows to preserve human rebirth life
after life, never losing the human body, because only with a human body can one
continue to advance towards Buddhahood, to benefit sentient beings, and to
achieve final realization. Such a great vow ensures that in each subsequent
lifetime, one is born as a human with profound spiritual foundations, and upon
hearing the Dharma once, can awaken swiftly. Practicing Chan has such benefits.
The Ganges Mahāmudrā teaching is similar to Chan: if we aspire toward the Three
Gates (View, Samādhi, Conduct) but cannot fully embody them, at least we do not
give rise to greed, hatred, and ignorance or create all kinds of evil karma. In
this way, future lives can still see a change from suffering to happiness,
avoiding descent into the lower realms.
Original Text:
「或未能如是，但一心向於此三門，即不當起貪瞋癡諸作業罣礙，於未來世，亦能由苦轉樂。
…貪瞋癡是大毒素…不會到下三道去的。」
[The user’s provided text continues seamlessly, and the
translation above covers this section fully.]
English Translation (Next Paragraph):
"These three essentials (View, Samādhi, and Conduct) are the lifeline for
cutting off deluded confusion; they are the Dharma Gate that directly points to
the actual nature of one’s own mind."
View, Samādhi, and Conduct are the root for severing deluded
confusion. As ordinary beings, we have many layers of bewilderment:
view-delusions, thought-delusions, dust-like delusions, and ignorance.
View-delusion refers to lacking correct understanding and being misled by
external appearances. Many who study Buddhism hold confused views, not
recognizing what the Buddha-nature truly is and thus lacking a firm foundation.
For example, someone determined to learn the Buddha’s teachings might hear
about a qigong master with great supernatural powers and think, “I should
practice qigong instead!” Abandoning the Buddha Dharma to follow non-Buddhist
methods due to fascination with supernatural powers is exactly being misled by
external phenomena.
Such confusion arises because our hearts in learning
Buddhism are not earnest, and because our View, Samādhi, and Conduct are not
properly aligned. Correct view is the first crucial factor in practicing the
Dharma. Without correct view, one inevitably goes astray and wanders down
crooked paths.
Confused views are the greatest enemy of practice. Thus,
learning Buddhism first requires correcting one’s view to break view-delusions,
and then breaking thought-delusions. Thought-delusion means that encountering
circumstances stirs the mind into clinging thoughts. Our various confusions
arise due to incorrect views. With correct views established, view-delusions
end, and only then can thought-delusions be ended. One’s footing is stabilized,
and one will not be swayed by non-Buddhist paths. No matter how great the
supernatural powers of external paths may be, if they have not attained the “漏盡通” (exhaustion of outflows) and do
not recognize the Buddha-nature, they definitely cannot transcend birth and
death. Our approach is a “mind-ground Dharma Gate,” recognizing the
Buddha-nature and thereby ending birth and death.
Consider Lü Chunyang who visited Huanglong Master. At that
time, Lü Chunyang had already perfected the Yang-spirit (alchemical immortal
body), yet Huanglong addressed him as “this corpse-guarding ghost.” Lü
retorted, “Ha ha, I have in my pouch the elixir of immortality!” “In my pouch”
can be interpreted in two ways: an external medicine in his bag—a golden
elixir—or his own physical body, which had been transformed internally,
producing the immortal elixir. Huanglong said, “Even after passing eighty thousand
eons, you still end up empty and lost.” No matter how long you live, if you do
not recognize the Buddha-nature, what use is supernatural longevity? You remain
attached to appearances, mistaking the Yang-spirit for something real, while it
is actually a mirage, a manifestation of our true mind’s marvelous
functions—just another illusion.
For example, the Western Pure Land and the body of Amitābha
are all “mind-born bodies” (意生身).
Not only the body, but all realms and phenomena are mind-born. Thus, mountains,
rivers, and the great earth are also our mind-born body. But we fail to
recognize this, severing ourselves from it, only acknowledging this body as
“me” and not the mountains and rivers. Our physical body and the mountains and
rivers are both composed of the four elements—earth, water, fire, and wind. Our
Buddha-nature can expand or contract: “Vast beyond all boundaries, subtle
beyond all interior,” “When released, it pervades the six directions; when
retracted, it hides in secrecy.” Due to ignorance, we shrink it, confining it
inside this physical shell, failing to realize that the mountains and rivers
are also our mind-born body.
Yet this mind-born body is also unreal. Even Amitābha must
eventually relinquish his seat, and the Pure Land must transform. When Amitābha
steps down, Avalokiteśvara succeeds him, establishing a world not called the
Pure Land of Ultimate Bliss but another world even more splendid and sublime.
Why so? Because Avalokiteśvara is an ancient Buddha returning again to become a
Buddha. It’s all like stage illusions—don’t take it as ultimately real. Once
you believe it is real, you err. “One truth makes all true; one falsity makes
all false.” If you say this Saha world is false, then the Western Pure Land is
also false; if you say the Western Pure Land is true, then the Saha world is
also true. In fact, it is neither true nor false, both true and false, and
simultaneously. Such distinctions arise from your discriminating, deluded mind.
In reality, no such distinctions exist.
Understanding this principle, the mind no longer clings to
appearances. Without correct understanding of this principle, one always dwells
in appearances, constantly judging that the Western Pure Land is good and real,
and the Saha world is ugly and false. Actually, these are errors due to lacking
correct view and being deceived by phenomena.
We ordinary beings are all deluded by phenomena. Hence,
Śākyamuni Buddha, upon awakening under the Bodhi Tree on the 8th day of the
12th lunar month after seeing the morning star, exclaimed: “All sentient beings
fully possess the Tathāgata’s wisdom and virtues, yet they do not realize it
because of their delusions, inverted thinking, and attachments.” Thus, to
realize the Way, we must sever the root of confusion—first establishing correct
view is paramount.
After correct view is established, apply effort to cultivate
correct Samādhi. Train diligently: let the body be unmoving like Mount Sumeru,
let the mind be silent like immersed incense, deeply entering Samādhi, opening
wisdom, and realizing the nature. After recognizing the nature, diligently
observe and maintain it, not led by external conditions, not following thoughts
internally, not clinging to appearances or dwelling in phenomena. Engage with
conditions to train the mind, eradicating habitual tendencies. The true mind
then radiates great light, illuminating the ten directions, and all deluded
minds and thoughts transform into the marvelous function of Buddha-nature.
Everywhere, at all times, is a manifestation of our Buddha-nature. All
activities at all times and places are for the sake of others, never for
oneself—this is the marvelous action of prajñā.
Therefore, the three essentials—View, Samādhi, and
Conduct—are the three secrets of Ganges Mahāmudrā and also the fundamental
method of all practices. They are the lifeline for cutting off confusion and
directly pointing to the actual reality of one’s own mind. The practice of
Ganges Mahāmudrā belongs to the sudden, perfect “direct pointing” method: it
directly instructs us to recognize, at this very moment, the wondrously bright
essence (the wondrously luminous true mind) that requires no cultivation, no arrangement,
no scattering, thereby achieving the fundamental reality of the great Way. When
we practice other methods, like the Heart of Mind Dharma (心中心法), we must form mudrās and recite
mantras single-mindedly; in Chan we must raise great doubt; in Pure Land we
must gather the six faculties so that pure mindfulness continues uninterrupted.
Only then can we achieve the Way. Compared to these, Ganges Mahāmudrā is more
sublime, for its fundamental teaching is that you need not cultivate
anything—just recognize your own wondrously luminous true mind. Since the
Buddha-nature is unborn and undying, neither coming nor going, neither moving
nor shaking, neither defiled nor pure, neither increasing nor decreasing, what
would you cultivate? The Buddha-nature is never scattered, what is there to
organize? Thus, it is no-cultivation, no-arrangement, and no-dispersal.
All efforts are in fact detours! Yet, without any effort,
can you recognize that the thought-free awareness is your own nature and thus
realize the Way? Know that Mahāmudrā is the final ultimate method of the Kagyü
(White) lineage, and initially requires a period of arduous training before one
can enter into the sphere of Mahāmudrā. Therefore, if we wish to reveal our
original face, realize the nature, and attain the great Way, we must still
wholeheartedly recite the Buddha’s name, raise great doubt in Chan, and
continuously hold mantras without any slackening!
Original Text (from where we left off until the end):
「…所以，說見定行三要素是大手印的三個秘訣，也是一切法門修持之法要，是斷惑妄之命根、直指自心實際之法門。恒河大手印的行法是圓頓中的直指法，它是直接指示我們當下見到無修、無整、無散亂的妙明本體（妙明真心），而成就大道的根本實際的法門。我們修心中心法還要結印一心持咒，參禪還要起大疑情，念佛也要都攝六根，淨念相繼，才能成道。照此講來，我們要成道俱要經過一番修證，不及大手印高妙了。須知大手印的根本說法雖是什麼都不要修，指示你認識自己的妙明真心就是了。因為佛性是不生不滅、不來不去、不動不搖、不垢不淨、不增不減的，你修什麼？佛性沒有散亂，你整理個什麼？所以是無修、無整、無散亂。因此，做功夫都是走冤枉路啊！但是，不做功夫，能認識這離念的靈知即是當人的本性而成道嗎？須知大手印是白教最後了手法，起初也要經過一番艱苦的修練，才可以進入大手印的功境。所以我們若要打開本來，證見本性，成就大道，還須一心念佛，大起疑情，綿密持咒做功夫，不能稍懈！」
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