English Translation (Paragraph 2):
Learning Buddhism and Cultivating Practice
Excerpted from Teacher Xu’s group practice session on Saturday, November 19, 2022
Explanation of “Learning Buddhism and Cultivating Practice”

Teacher Xu shares his own insights into learning Buddhism and cultivating practice to encourage everyone.
May all diligently embody “inner maintenance and outer conduct” in daily life,
Swiftly realize awakening and travel together on the Bodhisattva Path.

When the mind is without clinging, it responds to affairs;
When the mind is unstained, it faces objects.
When the mind is free of attachments, it faces people;
Handling matters becomes both harmonious and impartial.

Do not distinguish between good and evil, gain or loss;
Good or bad circumstances all arise from causes and conditions.
Foes and dear ones are originally equal;
We should treat them with an ordinary, balanced mind.

No longer lost nor deceived, learn to be a Guān Zìzài* Bodhisattva;
Alive yet already liberated and at ease, constantly living in the Dharma‑realm.
Where then is the six‑realm cycle of rebirth? From now on, become one who never topples.

You have already returned to the Pure Land, encountering the Amitābha of your own fundamental nature;
The Land of Ultimate Bliss is right before your eyes—vow to continually practice the Bodhisattva Path.

Self‑awaken and awaken others, benefiting all beings;
Benefiting oneself and benefiting others—this is to learn to be a Bodhisattva.

Happiness Path
— 39 —

Self‑deliver and deliver others, together attaining liberation—people of the Human Vehicle who are disciples of the Buddha act in this way.
Buddhadharma is precisely in the human world; by riding the Human Vehicle, one arrives at the Buddha’s ground.

Practicing in this manner can verify what Master Shengkai Shangren** has said:

“People of the Human Vehicle who are disciples of the Buddha, riding the Human Vehicle,
Practice the Bodhisattva Path and directly reach the Buddha’s ground.”

Those who learn Buddhism and cultivate practice must maintain the Middle Way,
Not clinging to or discriminating between “emptiness” and “existence;”
Thus they cannot realize the true suchness of “not existence, not emptiness; not emptiness, not existence.”

Therefore, the following insights on learning Buddhism and cultivating practice are offered for mutual encouragement.

Do not draw a line between emptiness and existence. Do not think that in emptiness there can be no “existence,”
Nor that in existence there can be no “emptiness.” In this way, you limit yourself by producing a mental boundary that cannot be penetrated.
All you need is “boundlessness” (no defilement), since emptiness and existence are fundamentally equal.
In this way, maintain (the fundamental essence and its function) so that it is neither emptiness nor existence.

Original Text (Paragraph 2):
学佛修行
摘录自许老师于 2022 年 11 月 19 日周六共修
“学佛修行”讲解

许老师将自己学佛修行的体悟与各位共勉，
愿大家在生活中精进“内持外行”，
早证菩提，同行菩萨道。

心无所住应对事，心无所染面对物；
心无所执面对人，处事圆融又平等。

善恶得失不分别，善恶境遇皆因缘；
冤亲本来皆平等，应以平常心对待。

不再迷失不受骗，学做观自在菩萨，
活着已解脱自在，时时生活在法界；
何来六道的轮回，从此做个不倒翁。

你已回返至净土，遇见自性的弥陀，
极乐世界在眼前，发愿常行菩萨道。

自觉觉他利群生，自利利他学菩萨，

幸福道

• 39 -

自度度他同解脱，人乘佛子如是行，
佛法就在人世间，乘人之乘达佛地。

如是修持即能印证师父圣开上人所说：

人乘佛子，乘人之乘，
行菩萨道，直达佛地。

学佛修行者要保持中道，
不要在“空”与“有”之间分别或染着；
无法了知“非有非空，非空非有”的真如实相。

故将以下的学佛修行体悟与各位共勉。

不要在空有之间画线，不要在空中不能“有”，
不要在有中不能“空”，自己生心自限无法通，
只要“无线”( 无染 ) 空有本平等，
如是保持 ( 体用 ) 非空亦非有。

Footnotes/Annotations (if any):

1. *Guān Zìzài (观自在) is another name for the Bodhisattva of Compassion, often known as Guānyīn in Chinese.
2. **“Shengkai Shangren” (圣开上人) is an honorific referring to the venerable teacher or master named Shengkai.

[Continued in next message]

English Translation (Paragraph 3):
Take the Buddha’s Mind as One’s Own Mind
Happiness Sound
Lyrics: Xu Lizhu
Composition/Arrangement: Xu Junhua
Vocals: Xu Junhua

Buddha’s mind, my mind—each thought is purely wholesome.
Rely on the Buddha’s conduct, practice compassion and giving.
The Buddha’s light always shines, the Buddha’s wisdom always abides;
My mind is quietly pure, together with the Buddha.

Buddha’s mind, my mind—unceasingly giving rise to prajñā.
Rely on the Buddha’s conduct, benefit oneself and others.
The Buddha’s light always shines, prajñā wisdom manifests;
My mind remains ever‑aware, without greed, anger, or ignorance.

Ah—take the Buddha’s mind as your own mind,
Ah—take the Buddha’s conduct as your own conduct.
Awaken, O those who bow to the Buddha—
Quickly come, come learn Buddhism and cultivate practice!

Buddha’s mind, my mind—ever aware and never deluded.
My mind is ever joyful, liberated and at ease.
I follow the Buddha’s actions, never apart from the Buddha;
Compassion and wisdom function together, blessings and virtue perfected.

- 41 -

Ah—take the Buddha’s mind as your own mind,
Ah—take the Buddha’s conduct as your own conduct.
Awaken, O those who bow to the Buddha—
Quickly come, come learn Buddhism and cultivate practice!

Ah—take the Buddha’s mind as your own mind,
Ah—take the Buddha’s conduct as your own conduct.
Ah—in lifetime after lifetime, ever practice the Bodhisattva Path,
Perfect the Buddha’s conduct and swiftly realize the Buddha’s fruition.

Buddha’s mind, my mind—each thought is purely wholesome.
Rely on the Buddha’s conduct, practice compassion and giving.
The Buddha’s light always shines, the Buddha’s wisdom always abides;
My mind is quietly pure, together with the Buddha.
My mind is quietly pure, together with the Buddha.

Original Text (Paragraph 3):
以佛心为己心
幸福之音
词：许丽珠 曲 / 编曲：许俊华 唱：许俊华
佛心我心 念念纯善
依佛而行 慈悲喜舍
佛光常照 佛智常在
我心寂净 与佛同在
佛心我心 常生般若
依佛而行 利己利他
佛光常照 般若智生
我心常觉 无贪嗔痴
啊 以佛心为己心 啊 以佛行为己行
醒吧 拜佛的人们啊 快来 快来学佛修行
佛心我心 常觉不迷
我心常乐 自在解脱
佛行我随 未曾离佛
悲智双运 福德圆满

• 41 -
  啊 以佛心为己心 啊 以佛行为己行
  醒吧 拜佛的人们啊 快来 快来学佛修行
  啊 以佛心为己心 啊 以佛行为己行
  啊 世世常行菩萨道 圆满佛行早证佛果
  佛心我心 念念纯善
  依佛而行 慈悲喜舍
  佛光常照 佛智常在
  我心寂净 与佛同在
  我心寂净 与佛同在

English Translation (Paragraph 4):
“The External Situation Does Not Change; the Mind Changes”

We often hear people who learn Buddhism say: “I have already let go of a lot; I have endured them for a long time. Ever since I came to understand the Buddhadharma, I have maintained a ‘signless’ approach to liberate ‘sentient beings,’ hoping that once I endure it, I can liberate my own inner sentient beings while also benefiting external sentient beings. Thus, over these years, my relationships with colleagues, supervisors, subordinates, friends, siblings, parents and children, and even my other half (partner) have all improved.” These words sound pretty good. However, when we say such things, have we considered that perhaps our family, friends, and coworkers might also be putting up with some of our habitual tendencies, ignorance, and attachments? Should we not reflect inwardly to examine ourselves a bit? Do we have any bad habits and attachments that obstruct friendly relationships and natural communication with others, so that both sides end up practicing the Dharma of “able to endure the nearly unendurable” together? If such a problem truly exists, we must begin by addressing our own bad habits and ignorance—constantly maintaining awareness of our bad habits, letting go of them whenever we become aware, not letting them exert their influence. Frequently observing so that ignorant habitual tendencies do not arise—then the world will naturally and gradually become more peaceful.

Original Text (Paragraph 4):
“境”不转“心”转
常听学佛的人说：“我已经放下许多，忍他们很
久了，自从懂得佛法之后，我都保持‘无生’度‘众
生’，希望忍过去了，就可以度走自己的内众生，又可
利益外众生。所以这些年来，我与同事、上司、下属、
朋友、兄弟姐妹、父母子女、乃至另一半（伴侣）的关
系已经改善许多了。”这话听起来好像不错，但当我们
这样说的时候，是否有想到其实家人、朋友、同事，也
有可能在忍受我们的一些习气、无明和执着？我们是否
应该自观内省一番呢？自己是否有些坏习气和执着妨碍
了与他人的友善关系和自然的沟通，结果彼此都一起同
修“难忍能忍”之法呢？如果确有这样的问题，我们当
从自己的坏习气和无明着手，时时觉照自己的坏习气，
随“觉”随“舍”，不让“它”发挥影响力，常常观照
无明习气不起，天下自然会渐渐太平。

English Translation (Paragraph 5):
We also hear other people who learn Buddhism say: “I do indeed often examine myself inwardly; as soon as I notice that I am in the wrong or am lacking, I try my best to change and cut off my habitual defilements. But the other party seems unaware of this; instead, they push their advantage, thinking that I am easy to bully. They frequently blow up at me for no reason, yelling and shouting. Several years ago, I used all the ‘power of practice’ I had, keeping in mind the verse transmitted by Master: ‘On the ground of pure Dharma patience, liberate sentient beings with signlessness; the essence remains unmoved, with no Dharma and no arising.’ Practicing the Perfection of Patience in this way for a few years, this year—perhaps due to approaching menopause—I seem unable to endure any longer. I feel that a ‘kind person is taken advantage of,’ and that repaying evil with evil might be better, letting them know that I, too, have a temper and feelings. So I started using violent means to counter their evil. But after a few months, I discovered that I easily follow the changing conditions, and my mind is no longer as pure and harmonious as it used to be. Tell me, what should I do?”

Original Text (Paragraph 5):
又听另一些学佛的人说：“我的确常常自观内省，
一察觉到自己不对、不是和不足，便尽量改，断除习
染，但是对方似乎不知道，反而得寸进尺，以为我好欺
负，经常无端端对我发脾气，大呼小叫。前几年我使尽
一切修行的法力，记住师父的传法偈：‘清净法忍地，
193
无生度众生，如如体不动，无法亦无生’。就这样修忍
辱波罗蜜法几年了，今年不知道是否是要进入更年期的
缘故，好像再也忍不下去了，觉得人善被人欺，还是‘
以牙还牙’的好，让他们知道我也有脾气，有感受的，
于是就开始以暴制恶，几个月下来，却发现自己很容易
随境转，心念已经没有过去的清净祥和，你说我该怎么
办呢？”

[Continued in next message]

English Translation (Paragraph 13 – Heading):
Transcending Birth and Death

Original Text (Paragraph 13 – Heading):
了生死

English Translation (Paragraph 1):
“You have used the wrong method. As the saying goes, ‘A person of noble character stops at feeling ashamed, while a lesser person stops at evil.’ The individual you are dealing with may be neither truly noble nor a small‑minded person; perhaps they are someone who is simply ignorant and unaware. Although you often reflect inwardly and improve yourself, and even practice ‘non‑arising dharma patience (无生法忍)’ to extinguish the impulse of opposition, the other person still remains ignorant and unaware, without any sense of shame to change their habitual anger.

If you use ‘harmful methods’ toward them, they might restrain their bad habits for a while because of your harshness, but will their negative tendencies really change? At present, you have not yet observed any behavior that inspires their wholesome roots or purifies their body, speech, and mind. Instead, you have allowed yourself to become stained by new bad habits, ruining your own practice. This is not a method born of wisdom. You need to review whether, over the past few years, your practice of the Perfection of Patience had any areas that were unclear, incomplete, or not fully realized. That would explain why, after only a few years of work, your ability to be patient has gradually faded. I suspect that the so‑called ‘non‑arising dharma patience’ you employed still contained an ‘I’ that was enduring—there was a ‘mind’ enduring. That is not genuine non‑arising dharma patience.

For several years, external conditions and circumstances did not change one bit, yet your ‘mind’ could no longer continue to rely on the pure Dharma for cultivation. As a result, you slid from the ‘ground of pure Dharma patience’ into a state of ‘intolerable anger.’ This sort of practice is a ‘method of opposing and treating symptoms,’ not a ‘method of liberation.’ Hence, you must let the ‘mind’ drop away entirely; face conditions with no mind so you can become free from ‘endurance’ and arrive at ‘no endurance to endure.’ Then you will not be turned about by external conditions.

Remember, ‘When the external situation does not change, the mind changes,’ just like a road does not turn, but the traveler does. Pay no heed to their habitual tendencies and temper. Keep the inner mind constantly illumined with awareness and do not let it give rise to mental activity when meeting external conditions. Maintain ‘no mind.’ Once the ‘mind’ is gone, do not think anymore. Once you stop thinking, you achieve ‘no no‑mind.’ By frequently examining yourself inwardly in this way—sustaining the state of ‘no mind’—over time, this practice of ‘enduring what is difficult to endure’ will transform into the practice of ‘no endurance to endure.’ Since you are able to treat all external conditions and circumstances with ‘no mind,’ your inner being will naturally become liberated and at ease.”

Original Text (Paragraph 1):
“你用错方法了，所谓‘君子止于耻，小人止于
恶’，你所面对的对象或许非君子亦非小人，或许是一
个不知不觉的无明人，所以你虽然已经常常自观内省，
改善自己，又修‘无生法忍’来灭掉要生起的对立心，
但是对方仍旧无知无觉，不知道心生惭愧，改变自己的
嗔怒习气，你对他们用‘恶法’，他们或许因为你的
恶相而暂时收敛自己的恶习，但如此一来，他们的坏习
气会改变吗？你现在还未看到启发他们善根和净化他们
身、口、意的行为，却先让自己又染上坏习气，破坏自
己的修行，这不是智慧的方法。现在你应该先检讨一下
前几年你所修的忍辱波罗蜜是否有不清楚、不彻底、不
究竟之处，才会导致你的忍功只有几年工夫就逐渐消失
194
了，我想因为你所用的‘无生法忍’还有一个‘我’在
忍的‘心’，那并非真正的无生法忍。几年来，外缘外
境还是丝毫未变，而自己的‘心’却已经无法再依清净
法来修了，结果从‘清净法忍地’走上‘忍无可忍’的
嗔怒地去了。这样的修法是‘对治法’，不是‘解脱
法’，所以你要将‘心’无掉，对境无心，才能从‘
忍’中解脱，达到‘无忍可忍’，才不会被外缘外境所
转。记得‘境’不转，‘心’转，就如‘路’不转，‘
人’转一样，别去理会他们的习气和脾气，内心时时觉
照光明，不要随境生心动念，保持‘无心’，‘心’无
了，就不要再想，不想了就‘无无心’，自己常常这样
自观内省的保持‘无心’的状况，久而久之，这种‘难
忍能忍’的修法就会变成‘无忍可忍’的修法，既然对
一切外缘外境都已经能够‘无心’对待，内心自然解脱
自在。”

English Translation (Paragraph 2):
After I explained things to her, she looked at me for a while and then said, “I would like to practice that way too, but sometimes, when my mood is good, I can do it. When the pressure comes, in that moment I cannot summon my awareness, and all my previous effort goes down the drain.”

Original Text (Paragraph 2):
我为她解释一番，她看着我一阵子，然后说：“我
也想这样修，但是有时心情好就可以，压力来时，一时
觉照不来，就前功尽弃。”

English Translation (Paragraph 3):
“To cultivate the ultimate non‑arising dharma patience truly requires a great deal of work—diligently practicing in accordance with the Dharma and not fearing the polishing that comes from circumstances. Every single ‘scenario’ that provokes us is an exam. For each exam, we must maintain awareness and keep practicing. If at times you find it too difficult to practice, then shift your mindset: regard everything with clarity and see it as the other person compassionately helping to eliminate your karmic obstacles. They too must bear the karmic consequences of removing our obstacles. For instance, there is the future karmic retribution of using harsh speech, or the suffering and pain caused to one’s body and mind by the three poisons of greed, anger, and delusion. Once you realize this, compassion arises. Then everything is put into perspective, and you can let go. And upon letting go, what was unbearable becomes bearable.” I tried another skillful means to encourage her.

Original Text (Paragraph 3):
“要修到究竟的无生法忍，确实是要下一番功夫，
195
认真依法修持，不怕境来磨，每一个来刺激我们的‘境
界’都是一个考试，每一场考试我们都保持觉照修法，
如果一时修不来就转个心念，凡事胜解，当成对方慈悲
替我们消业障，他也要为我们承当消业障的因果啊，例
如：恶口骂人的未来世果报，贪嗔痴三毒对他的身心所
造成的伤害和痛苦等，这样一想，慈悲心一生出来，什
么事都看开、放下了，这一放下，不忍也忍了。”我再
试着劝她用另一个方便法。

English Translation (Paragraph 4):
“I can handle that method a bit better,” she said. “From now on, I’ll try viewing him as someone who is ‘removing my karmic obstacles.’ Gradually, some of my karmic obstacles may be reduced, and once my mind figures things out, I will no longer dwell on his harmful actions toward me. Then I will use awareness to observe my mind and let go of—even eradicate—this ‘mind’ that is still thinking. Perhaps then his every behavior can no longer reach my innermost being. Later, I can draw on this experience for other exams as well.” After she finished speaking, the other lay practitioners nodded repeatedly.

Original Text (Paragraph 4):
“这个方法我还比较有把握修，以后我就试着当
他为我‘消业障’想，慢慢地自己的业障消了一些，
心里想通了不再想他对我的恶行为，再来觉照观心，将
这个想的‘心’也舍了、无了，或许他的一切行为再也
动不到我的内在，以后再以这个经验去面对其他的考试
吧。”她说完之后，其他的居士也频频点头。

English Translation (Paragraph 5):
“In truth, if we wish to cultivate and realize the ultimate non‑arising dharma patience in this world of suffering and endurance, we must indeed work on the mind. We need to be constantly aware, observing the mind. We must uphold the ‘precepts’—that is, restrain every unwholesome thought or intention—and then stabilize the mind (maintaining awareness so that the mind does not waver, which means ‘no mind’ can arise, because the nature of awareness is pure, undefiled, quiescent, and luminous, enabling it to gather and hold all wholesome dharmas). Depending on ‘wisdom’—using skillful means shaped by awareness of causes and conditions—we benefit ourselves and others, letting the mind abide nowhere, and at all times upholding ‘awareness’ without losing it. Whenever any situation arises, we respond with ‘no mind,’ pure and free of defilement, liberated and at ease. The five aggregates are all empty. Over time, your capacity to remain in purity grows ever stronger, and your foundation of luminous awareness becomes ever deeper. Naturally, you will reach the state of ‘the ground of pure Dharma patience; liberate sentient beings in a non‑arising way; the essence remains unmoved; there is no dharma and no arising.’ My entire life has been spent learning and cultivating in this way, and in the next life I will also strive to develop my wholesome roots and virtues in this manner. Lifetime after lifetime, I will rely on the Great Wisdom Mother method transmitted by the Master and cultivate accordingly. I offer this Dharma to encourage everyone.”

Original Text (Paragraph 5):
“其实，要在这个忍苦世界修得证得究竟的无生
法忍，的确需要在心地上下功夫，时时觉照观心，持‘
戒’（戒一切不善之心念、心想），‘定’心（保持
觉照，心不动摇，也就‘无心’可生，因‘觉性’是清
净无染，寂静光明的，才能总持一切善法），依‘慧’
196
（觉照因缘所需运用智慧之方便法），利己利他，心无
所住，时时持‘觉’不失，任何境界来时都能‘无心’
以对，清净无染，解脱自在，五蕴皆空，日子久了，保
持清净的能力就会越来越强，觉照光明的基础就会越来
越深厚，自自然然地就能做到‘清净法忍地，无生度众
生，如如体不动，无法亦无生’，我这一辈子就是学习
如此修，下一辈子也要这样努力栽培自己的善根德本。
生生世世都依止师父上人所传的大智母法而修，愿以此
法与大家共勉之。”

English Translation (Paragraph 6):
After hearing this, everyone smiled in mutual understanding. They resolved to take their own cultivation seriously, to follow the teachings lifetime after lifetime, and thereby repay the kindness of the Master for transmitting the Dharma.

Original Text (Paragraph 6):
大家听后都会心而笑，立志要认真对待自己的修
行，生生世世依教奉行，以报答师父上人传法之恩。

English Translation (Paragraph 14):
One day, I ran into an old friend on the street—someone I hadn’t seen for many years. We had a nice chat and decided to sit down together in a quiet café. He asked, “How does one transcend birth and death by learning Buddhism?”

I answered, “Just let go, and you transcend birth and death.”

He pressed on, “How does one let go?”

“Let go of all thoughts of existence, and let go of all thoughts of nonexistence. When thoughts arise, do not abide; when thoughts vanish, do not abide. Then you transcend birth and death.”

“Then why must one learn Buddhism to achieve this letting go, to transcend birth and death? If one doesn’t learn Buddhism but follows what you said, isn’t it the same result—one can still transcend birth and death?”

“No, it’s not possible, because you wouldn’t know how to do it, nor would you understand what it’s really about. Without learning Buddhism, without cultivating practice, without morality, concentration, and wisdom, you might only grasp the concepts and methods superficially, but wouldn’t truly understand why or how they work. With only a general idea and no real personal experience in practice, how can you transcend birth and death?” I replied.

He kept asking, “So, you’re saying one definitely must learn Buddhism to transcend birth and death. In that case, how does one learn Buddhism?”

“In brief, you learn Buddhism in two ways: internally and externally. Externally, you learn from our Fundamental Teacher Śākyamuni Buddha and from all Buddhas of the ten directions and the three times, cultivating the spirit of ‘unconditioned great compassion for all, seeing them as one’s own body.’ You learn the Buddhas’ practice of perfecting both blessings and wisdom. With a mind free from attachments, cultivate all facets of wisdom; with a mind free from attachments, plant all roots of blessings, until this is fully perfected and complete.

“Internally, at all times you must dwell together with the luminous, pure, wise, nature of awareness in your own mind. Let there be no delusion, no arising of ‘this and that…’”

He then asked, “So how should one practice correctly?”

“In daily life, always pay attention to whether your body, speech, and mind are pure—are they luminous or dark, correct or deviant, wholesome or unwholesome? Whenever you find impurity, transform it into purity; darkness into light; deviance into correctness; unwholesomeness into wholesomeness. Constantly watching yourself in this way, your mental activity becomes pure, so naturally your verbal and bodily actions will also be luminous and free from deviance or delusion. You will spontaneously act in a manner that is unconditioned, thereby achieving ‘do no evil, practice all good, purify your own mind.’ This is ‘morality.’

“If you persist in this for a day, for a year, for a lifetime, then you will have stability—‘concentration.’ No matter how others tempt or provoke or sabotage you, you won’t be confused or swayed by external conditions. In all matters and realms, you remain clearly aware and can respond with harmony, free from attachment, far removed from delusion. That is ‘wisdom.’ With wisdom, you gain deeper insights into the laws of conditioned arising and cessation, thus progressing toward the transcendence of birth and death.”

He inquired further, “Where did you learn all this?”

“It’s from my study of Buddhism, after I met Shengkai Shangren. With a genuine teacher’s guidance, I was able to gain further understanding of the Buddhadharma and a deeper realization of truth,” I said, feeling humbled.

“So, you already know how to transcend birth and death?” he asked.

“No, I’m still learning. But I know that if I follow Master Shangren’s teachings in my practice, I can definitely transcend birth and death.”

“That’s wonderful. Next time Master Shengkai comes to Singapore, I definitely want to meet him, take refuge, and ask him to guide me in learning Buddhism to transcend birth and death,” he said happily.

Original Text (Paragraph 14):
有一天，我在街上遇到一位多年不见的老朋友，彼
此谈得很投缘，就一起找个环境幽静的咖啡室坐下来。
他问：“学佛如何了生死？”

“放下，就了生死。”我回答。

“如何放下？”他又问。

“放下一切有念，放下一切无念；念生也无住，念
灭也无住，就了生死。”

“那为什么要学佛，才能够做到放下、了生死？
若是不学佛，照你这样说去做，不是一样也可以了生死
吗？”

“不能够，因为你不知道该怎么做，更不知道这是
怎么一回事。不学佛，不修行，无戒定慧，只知道道理
和方法，没有实际的实践与体验，只知其所以，不知道
其所以然，又如何能了生死？”我这样回答着。

他继续问道：“这样说来，一定要学佛才可以了生
死，那么要如何学佛呢？”

“学佛可以略分为内外两种。对外，学习本师释
迦牟尼佛，十方三世一切诸佛无缘大慈、同体大悲的精
神，学习诸佛的福慧双修，以无住的心去修一切慧，以
无住的心去植一切福，一直到圆满究竟。对内，要时时
与自性的光明、清净、智慧、觉性同在，不起颠倒，不
生是非……”

“那么要怎样修才对呢？”他问。

“在日常生活中，要随时注意自己的身口意是否
清净，是否光明，是正是邪，是善是恶，使不清净为之
清净，不光明为之光明，使邪为之正，不善为之善。常
常如此观照自己，意业清净，口业、身业自然就光明无
邪、无痴，自然就能无为，而能做到诸恶莫作，众善奉
行，自净其意，这就是‘戒’。

一天如此，一年如此，一辈子都如此，那么‘定’
就有了。那时，无论他人如何诱惑、动摇、破坏你，你
也不会被迷惑、被动摇，而为境所转。对于一切事物、
境相，了了分明，而且能够圆融处理之，无有挂碍，远
离颠倒，这就是‘智慧’。有了智慧，对于世间的一切
缘生缘灭之法，自然又多了一层体悟，由此行去，就能
够了生死。”

他再问：“这些道理，你从哪里学来的？”

“这是我在学佛、遇到圣开上人之后才明白的。
因为有了明师的指导，才能更进一步了解佛法，体悟真
理。”我惭愧地回答了。

“那么你已经知道如何了生死了？”

“不，我还在学习中，但是我知道跟随师父上人修
行，一定能够了生死。”

“太好了，下次圣开师父来新加坡时，我一定拜
见、皈依他，求他教导我如何学佛了生死。”他高兴地
说。

English Translation (Paragraph 15):
Xingqun

Original Text (Paragraph 15):
醒群

English Translation (Paragraph 16 – Heading):
Maintaining Awareness, Cultivating in Activity

Original Text (Paragraph 16 – Heading):
保持觉照动中修

English Translation (Paragraph 17):
After receiving the transmission of the Dharma, whenever I had free time, I would sit in meditation and practice. But if I was busy, there might be days or even months when I couldn’t manage even a single sitting. Practicing in this on‑and‑off manner went on for about ten years. Most of my practice time was done amid activity and busyness. Over the past two years, I attempted to set a fixed time for sitting practice. However, things did not go as planned: just when I was about to start meditating, phone calls or more pressing tasks would come up. One thing followed another, and I couldn’t find any time when everyone else was still awake and I was free to practice. So I settled on meditating from midnight to one o’clock. After practice, however, I would be so alert that I couldn’t fall asleep. Then I’d use the time to read or organize documents and end up going to bed at three. The next day I had to get up at eight to work. Continuing like this seriously disrupted my sleeping schedule, taking a toll on my health.

After reflecting on this, I decided to practice seated meditation only when circumstances allowed—if there was time, I would sit; if not, I wouldn’t. Nonetheless, in the midst of a busy life, I needed to be “with the Buddha at all times,” the same way we can’t live without air. If we want to be liberated and at ease, with luminous awareness, we can’t be apart from “awareness.”

Practicing amid activity means practicing “dwelling in awareness” while occupied with various affairs, people, and things. Due to having awareness, I could know my mind’s arising and ceasing when facing external conditions or objects. Because I was aware, I could let go right away, maintaining awareness while handling matters, acting without generating mental agitation. Gradually I came to realize that, with a mind always in “awareness,” it is like a fairly clean and bright mirror: objects appear when they come and disappear when they go, leaving no trace. Consequently, whether one encounters favorable or adverse conditions, good or bad circumstances, kind or malicious people, one responds naturally and remains unmoved, calmly dealing with them according to conditions. Internally, there is thus stability.

At such a time, as soon as one sees through what is happening, the mind pertaining to past attachments, present concerns, or future anxieties naturally dissolves. With no arising of these three minds, one also transcends the four marks, ceasing action. If there is a “mind,” it clings to events, producing entanglements and vexations. Entangled by attachments, one mind follows another in endless succession, perpetually involved in chasing after external objects. Old karma is not resolved, while new misfortune is produced. Round and round in an unceasing wheel, we endure “the mind’s” experience of rebirth in the six realms. When the last breath fails, if that inner cyclical pattern is not yet broken, we enter the continuing round of birth and death in the six realms, never‑ending.

If one wishes to be liberated from the unceasing cycle of the six realms, one must maintain at all times a state of nonarising, letting the mind remain unmoving. Living according to conditions, doing no evil, while employing the wisdom that arises from “awareness” to practice all good, not clinging, not discriminating in terms of phenomena—gradually realizing the emptiness of the five aggregates, delivering oneself from all suffering. “Form is precisely emptiness, emptiness is precisely form; form does not differ from emptiness, emptiness does not differ from form; so too are feeling, perception, volition, and consciousness.” Remaining in such a state, actively engaging in daily life, pressing on with your work, your family matters, your everyday affairs, the “mind” and “circumstances” naturally and gradually come to empty quiescence. This is true purification of the mind.

Original Text (Paragraph 17):
传法之后，有空时就打坐修法，没空时一连数天
或是数月也难得打坐一次。如此断断续续修法大约十多
年，大部分修法时间都在动中、忙中。最近两年，开始
为自己固定打坐修法的时间，但是往往事与愿违，每当
要开始打坐时，常有电话或是更重要的事等着处理，总
是忙完一件事又一件事，无法固定一个大家都未入睡的
时间来修法。只好选择午夜十二点坐到一点，结果修法
之后，精神奕奕，难以入眠，就做其他阅读或整理文件
等事务，结果一拖就到午夜三时才入睡，次日八时又要
起身上班，连续下来，整个睡眠的生理时间大受干扰，
有损身体健康。经过一番反思，决定采用随缘静坐修法
（有时间就坐，没时间就不坐），生活虽然忙碌，但是
要时时“与佛同在”如同呼吸一样，要活着就不能离开
空气，要解脱自在，光明觉照，就不能离开“觉”。

动中修法，是在忙碌的人、事、物中修“与觉同
在”，因为有觉而知道“心”面对外缘、外境时所起
的生灭相，因为觉知而能够当下即舍，保持觉照做事，
处理而不生心动念。渐渐地体会到心中时时有“觉”，
就如一面稍为干净明亮的镜子，物来即现，物去即无，
不留痕迹，因而不论遇到顺境或逆境，好事或是坏事，
好心人或坏心人都是自然对待，内心不为所动，随缘应
机从容地处理，自然地内心就安定了，当下三心四相即
了，心中没有“过去的执着”，“现在的挂碍”，对“
未来的担心”，既然三种心都不起，四相顿除，不起作
用。因为有“心”对事相就有“执着”，故生挂碍和烦
恼，因为有了挂碍，于是一个心接着一个心，此起彼
落，此落彼起，“心”不停地造作，对人相、我相、众
生相、时间相执着不舍，不断向外攀缘，旧业未了，又
造新殃，轮回不息，而有“六道轮回”之“心受”，在
一气不来时，内心如果还未能离开这样的轮转方式，接
着的就是六道轮回的生死不息的业命之惑业苦。如果要
解脱生死不息的六道轮回之苦，就要时时保持不生不
灭，心不妄动，随缘生活，不造恶业，依“觉”生智
慧，奉行众善，不起执着，在事相上不生分别想，渐渐
地就能体会到觉照五蕴皆空，度一切苦厄，色即是空，
空即是色，色不异空，空不异色，受想行识，亦复如
是，就这样保持住这样的心境，积极地面对人生，精进
于你的事业中、家业中、生活中，“心”与“境”自然
渐渐地寂灭了。这就是真正的净化人心。

English Translation (Paragraph 18):
Ever since my mental state underwent such a shift, I have further realized that “When the mind arises, all phenomena arise; when the mind ceases, all phenomena cease. If there is not a single mind, whence arise all phenomena?” I have felt even more deeply the great compassionate vow of my master, Venerable Shengkai Shangren, who cannot bear to see sentient beings suffer in the ceaseless cycle of birth and death. He transmits the Dharma to disciples, hoping they will swiftly “recognize the mind and see the nature,” attaining liberation while continually purifying the mind in daily life, constantly abiding in awareness and freedom, benefiting themselves and others, practicing the compassion and wisdom of a Bodhisattva, cultivating both blessings and wisdom, and guiding many more people with wholesome roots and connections to the Buddha to engage in proper practice. In this way, they can create a life of happiness and build a happy Pure Land in the human world.

Original Text (Paragraph 18):
自从在心境上产生了这种转变之后，体会到“心生
万法生”，“心灭万法灭”，“若无一切心，何来一切
法”，更加深深地感受到师父圣开上人的大悲愿，不忍
见众生生死轮回苦，传法弟子们，希望弟子们早日“明
心见性”得解脱，与生活中时时“净化自心”，处处“
觉照自在”，利己利人，实践菩萨的慈悲心、智慧行，
福慧双修，接引更多有善根佛缘的世人如法修持，创造
幸福的人生，共建幸福的人间净土。

English Translation (Paragraph 19 – Single Line):
Xingqun

Original Text (Paragraph 19 – Single Line):
醒群

English Translation (Paragraph 20 – Heading):
Right in This Moment—How Could There Be Birth or Death?

Original Text (Paragraph 20 – Heading):
当下即是何来生死

English Translation (Paragraph 21):
Recently, because my husband wanted to embark on a new business venture, our already busy life became even busier. Late at night, once everything was quiet, I would brood over the fact that I was already past fifty—how many more years and how much more energy could I devote to striving and pioneering a new career path? If I refused to cooperate, he would be left unsupported and would resent me. So I had no choice but to agree. Yet inwardly, I wanted to devote myself to the path of spiritual cultivation. Life is short, and impermanence can strike in the blink of an eye. If we do not seize the chance in this lifetime to practice diligently, to protect the authentic Dharma, to learn the Bodhisattva way, and to walk the Bodhisattva Path, wouldn’t this life pass in vain? Whenever I thought of this, my heart would ache as though cut by a knife. I couldn’t help lamenting my meager blessings and limited wisdom. In the midst of such sighs, I fell asleep unknowingly. Upon waking the next day, I once again wondered how I could balance both my busy life and my spiritual practice.

One day, in a sudden flash of insight, a numinous light (靈光) emerged—spiritual practice does not depend on whether one is still or active, free or busy. All distinctions between movement and stillness, activity and inactivity, are in fact illusions conjured by one’s own mind. The self‑nature at its fundamental essence is originally empty, possessing nothing at all; its nature is originally quiescent and unconditioned, neither arising nor ceasing, neither increasing nor decreasing, neither pure nor defiled—like space itself, or like the vast ocean. No matter how many birds fly through the sky making noise, it does not disturb the stillness or limitlessness of the sky. The sky remains silent in its essential body, perfectly at ease. Likewise, regardless of how many ships sail across the sea, the sea’s nature is still the sea—responding to conditions without changing, unchanging while responding. Does it alter because the ships come and go?

It is the same with cultivating the Great Dharma. The “meditation of the highest vehicle” practiced by Bodhisattvas—cultivating in the midst of movement—makes no distinction between movement and stillness. In activity, the fundamental essence is still aware and at ease. In stillness, the fundamental essence is likewise aware and at ease. Whether busy or free, the fundamental essence neither increases nor decreases, neither arises nor ceases, neither grows pure nor becomes defiled. The fundamental essence of self-nature is fully endowed with all merits. In saints it is no greater; in ordinary people it is no smaller—this unarisen, unceased original face belongs equally to everyone, and it has never departed from us. Why search elsewhere? “The Buddha‑nature is complete; delusion and awakening differ by but a single thought.” Henceforth, I simply remain in this state: no distinction between movement and stillness, busyness or leisure, abiding in constant awareness and luminous clarity. What task cannot be done in this way?

Once you give rise to differentiation, illusions in the mind begin, so you lose awareness and fall into confusion. Then you grasp at some method, hoping to restore the pure, undefiled, quiescent, luminous face of the fundamental essence. Isn’t that an unnecessary extra step? If you simply abide in awareness without letting it slip away, then all circumstances of arising and passing in external phenomena need only be handled naturally according to conditions—neither seeking nor rejecting, neither grasping nor letting go, neither leaning in nor pulling back, allowing everything to be spontaneous. Where, then, is ‘busyness’? Where is ‘leisure’? If no thought arises, the illumination of awareness observes freely, how could you need a particular method to adjust anything? At this very moment, it simply is. Birth and death are already transcended.

Original Text (Paragraph 21):
最近因为丈夫要从事另一种事业，本已忙碌的生活
就更加忙碌了。夜深人静时，暗思量自己年已半百，还
有多少岁月与精力继续冲刺，另闯一番事业？倘若拒绝
与他配合，就会使他陷于孤立无援之境，对我反感。唯
有应允。可是内心想的却是另一条修行路，人生苦短，
无常瞬息间，若不把握今生精进修行，护持正法，学菩
萨，行菩萨道，此生不是白过了？每念至此，心如刀
割，不禁感叹自己福薄慧浅，在嗟叹声中，不知不觉睡
着。次日醒来，又在思索如何在忙碌的生活中两者均能
兼顾。忽有一日，刹那间，灵光一闪，修法哪有动静、
忙闲之分呢？这种分别全是妄心作怪也。自性本体，空
然无一物，其性本来寂静无为，不生不灭，不增不减，
不净不垢，犹如虚空，等同大海。虚空之中无论有多少
飞禽在飞翔吵闹，并不干扰到虚空的宁静和辽阔，虚空
仍是寂寂体自在。无论有多少的轮船在大海中行驶，随
缘不变，不变随缘，大海依然是大海，它会因船行而变
质吗？

修持大法也是如此啊！“菩萨禅，动中修”，本
无动静之分，动时本体觉照自在，静时本体也是觉照自
在。忙时本体无有增减、生灭、净垢。闲时，本体也是
无有增减、生灭、净垢。本体自性具足一切功德，在圣
不增，在凡不减（不生不灭之本来面目），人人本具，
且从未离开，还须找什么？“佛性具足，迷悟一念之
间”，从此之后，我只要如是保持，动静忙闲之间，不
起分别，自然觉照光明，何事不能办呢？一起分别，妄
心即生，失觉入迷，然后再找一个法来修持，期望恢复
本体的清净无染，寂静光明的面目，岂不是多此一举
吗？若能持觉不失，一切缘生缘灭的事相，只要随缘随
力处理，不攀不拒，不取不舍，不即不离，一切自然，
何有忙？何有闲？一切心念不生，觉照观自在，又何须
法来调？当下即是，生死即了。

English Translation (Paragraph 22 – Single Line):
Xingqun

Original Text (Paragraph 22 – Single Line):
醒群

Footnotes/Annotations (if any):

1. *“Guān Zìzài (观自在)” refers to the Bodhisattva known in Chinese as Guānyīn (观音) when emphasizing aspects of compassion.
2. “Shengkai Shangren (圣开上人)” is an honorific title for Venerable Shengkai, the teacher mentioned in the text.
3. *“Signless” here translates the term 无相 (wúxiàng).
4. *“No mind” or “non‑mind” refers to a state free of mental constructs or clinging, not the literal absence of consciousness.
5. *“无生法忍” (wúshēng fǎrěn) or “signless patience” is a key concept in Mahāyāna Buddhism referring to profound forbearance grounded in the realization of emptiness.

Brief Explanation of Key Concepts

1. Signless (wúxiàng): In these passages, the term “signless” conveys the idea of transcending conceptual attributes or marks (相). This practice aims to see through phenomena as empty, free from fixed characteristics.
2. Nature of Awareness (觉性): An essential Buddhist concept referring to the innate clarity and knowing capacity of the mind, which is originally pure and unstained.
3. Maintaining Awareness in Activity: The teaching emphasizes that true practice does not depend on whether one is in formal meditation posture. One continuously abides in luminous awareness, even in daily busy life.

References or Acknowledgments

• Teachings and guidance by Venerable Shengkai Shangren.
• Traditional Mahāyāna Buddhist concepts of the Six Perfections (pāramitās), emptiness, and the Bodhisattva Path.

End of Translation.