Also See: The Universal Door of Miracles: Experiencing Avalokiteśvara/Guanyin’s Responsive Blessings (灵感观世音菩萨 － 慧律法师主讲)

Constant Samādhi

One Should Give Rise to the Mind that Abides Nowhere (应无所住而生其心)

John Tan commented:

"Very good 👍
HL's expressions can integrate dependent arising, emptiness and empty clarity into a single taste. However the 开示录2 (ChatGPT translation: “Record of Teachings #2”), second and third line can be refined imo.

故舉⼀海 (ChatGPT translation: “Therefore, when one [entire body-mind] raises one ocean”), 即印百川 (ChatGPT translation: “it immediately imprints the hundred rivers”) this part is good.
百川會歸⼤海者 (ChatGPT translation: “when the hundred rivers converge into the great ocean”), 華嚴三昧也 (ChatGPT translation: “this is the Avataṃsaka samādhi”) this part should be refined.

舉⼀海 (ChatGPT translation: “Raise one ocean”), 印百川 (ChatGPT translation: “imprint upon the hundred rivers”).
舉⼀川 (ChatGPT translation: “Raise one river”), 印大海 (ChatGPT translation: “imprint upon the great ocean”).
超脱离歸 (ChatGPT translation: “transcending departure and return”), 華嚴三昧也 (ChatGPT translation: “this is the Avataṃsaka samādhi”).

When we talk about dependent arising, we must not fall into entrance and exit, coming and going.

And 舉 (ChatGPT translation: “raise/entire body-mind exertion”) here means entire body-mind exertion."

 

Footnotes below are provided by ChatGPT.

 

 English Translation (慧律法師2023.7.1開示節錄1):

The essential points of the hundred doors in the ocean of meaning of the Avataṃsaka Sūtra (華嚴經) are two:

1. Safeguard the law of cause and effect in dependent arising.
2. Safeguard the fundamental essence of the dharmadhātu of the one mind of true suchness.

Dependent arising is established from the perspective of causes and conditions leading to results.
Empty nature is established from the perspective of the supreme meaning of great emptiness in one mind of true suchness—emptiness of self, emptiness of dharmas, and emptiness of emptiness.

Within the teaching of dependent arising, we must not destroy cause and effect.
Our actions must not go against conscience;
we must not violate cause and effect.

From the perspective of empty nature,
our actions must not violate the one reality.
You possess buddha-nature; your true mind is originally thus;
you must not go against it.

If subject and object are not cut off, that goes against the one reality,
and goes against your fundamental nature.
If deluded thoughts never cease, if deluded clinging never ceases, if deluded discrimination never ceases,
then you have already gone against your one reality,
because you too are a Buddha.

Dependent arising is precisely empty nature,
and empty nature is exactly dependent arising.
In the Avataṃsaka Sūtra, this is expanded to the entire dharmadhātu:
this dependent arising—causes, conditions, and results—is established in the lack of self-nature,
and it is precisely the expansion of the one mind of true suchness,
becoming an entire dharmadhātu all without self-nature.

Therefore, keep hold of these two perspectives—
they are actually one, they are not two.

Safeguard the law of cause and effect:
when doing things, do not betray your conscience or innate knowing;
when speaking, also do not betray innate knowing and conscience.
Everyone, though others might not see through your pretense,
you are in fact deceiving your true suchness,
and you yourself are well aware of it.

Original Text (慧律法師2023.7.1開示節錄1):
華嚴經義海百門重點有二：
一、守住緣起的因果法則。
二、守住一心真如的本體法界。
緣起是站在因緣果的角度而立，
性空是站在第一義諦大空一心真如，
人空、法空、空空而立的。
在緣起法裡面不能壞因果，
所作所為不能違背良心，
不能違背因果。
在性空的角度來講，
所作所為不能違背一真。
你有佛性，真心本如，
不可以違背。
能所不斷就違背一真，
違背你的本性。
妄念不斷，妄執不斷，妄分別不斷，
就違背了你的一真，
因為你也是佛。
緣起就是性空，
性空正是緣起，
華嚴經把它擴大到法界，
這緣起，因緣果的建立是在無自性，
正是一心真如擴大，
變成整個法界都無自性。
所以守住兩個角度，
其實是一，是不二。
守住因果法則，
做事不能昧著良心、良知，
講話也不能昧著良知、良心，
諸位，別人不知道你的虛偽，
但是你正在欺騙你的真如自性，
你自己很清楚。

Footnotes/Annotations (if any):

1. Avataṃsaka Sūtra (華嚴經): A major Mahayana Buddhist scripture, also known as the “Flower Ornament Sutra.”
2. “Emptiness of self” and “emptiness of dharmas” refer respectively to there being no truly existing personal self (pudgalanairātmya) and no truly existing phenomena (dharmanairātmya).
3. “One reality” (一真) here conveys the undivided truth of true suchness, in which dualities of subject and object are dissolved.

English Translation (慧律法師2023.7.1開示節錄2):
All the spoken and written language we use is simply asking you to look at things more openly.
You must see through (illusion) and simultaneously learn to let go.
Apply the wisdom of the Buddhadharma within the context of dependent arising.
Dependent arising is precisely the one reality, and the one reality is precisely dependent arising.
Thus, in this present lifetime, as you sit here in the audience, your life has genuine meaning.
You must understand that all phenomena are merely like images in a mirror.
There is no need for such deluded clinging and deluded discrimination;
there is no need for you to lie in this manner,
nor is there any need to become overly attached to these currently arising illusory appearances.
We must understand:
all dharmas are about eradicating the afflictive obstructions and the cognitive obstructions—
these two obstacles.
If you reduce your afflictions even a little,
you succeed in studying the Dharma.
If your cognitive obstructions diminish somewhat,
then your study of Buddhism gradually moves toward success.
But if you merely listen and then act as though nothing has happened—
pretending to understand while in fact you remain in the same place,
never putting it into actual practice—
that is no different from not understanding at all.

Original Text (慧律法師2023.7.1開示節錄2):
我們所有語言文字都是叫你看開一點，。
要看破，同時懂得放下。
把佛法的智慧運用在緣起裡面，
緣起正是一真，一真正是緣起，
那麼，你今生今世坐在台下的生命，
就有真實的意義。
要知曉萬法其實只是鏡中之像，
不勞你如此的妄執妄分別，
不勞你如此的說謊，
也不必要對這個現起的假相太過住著。
我們要了解，
一切法都是在破除煩惱障和所知障，
這兩個障礙。
煩惱少一點了，
學佛就成功。
所知障少一點了，
你學佛就慢慢地走向成功。
而不是聽一聽，裝沒事，
好像懂，其實是原地打轉，
不身體力行的，
跟不懂是沒什麼兩樣的。

Footnotes/Annotations (if any):

1. “Afflictive obstructions” (煩惱障) refer to mental afflictions such as greed, anger, and delusion.
2. “Cognitive obstructions” (所知障) are obstacles to knowledge or understanding, preventing profound insight into reality.

English Translation (慧律法師2023.7.1開示節錄3):
When you cling, you turn your life into a burden,
leaving it with no meaning whatsoever.
Being fixated on right and wrong without end
leads to great suffering.
Even though your reasons may be abundant,
holding onto the idea of “being right” so rigidly breeds anger,
causing you to lose rationality in your stance.
It is better to return to a balance of rationality and sensitivity—
the state of the Buddha, who remains unshaken.

No matter what happens, keep yourself unshaken,
do not cling to appearances—
this is the highest state.

In life, you must have some guiding principle.
Use the true suchness dharmadhātu of your entire being to guide your body, speech, and mind,
returning to the one reality—
the one true mind originally thus—
thereby gradually enabling you to attain the unsurpassed, perfectly balanced awakening.

Original Text (慧律法師2023.7.1開示節錄3):
執著就會把生命變成累贅，
就沒有任何的意義。
對得取捨不斷，
對得很痛苦，
縱然你的理由充足，
對得很忿怒，
失去了理性的對，
倒不如回歸到理性、感性平衡，
如如不動的佛陀的境界。
什麼事就保持如如不動，
不取於相，
這個是最高的境界。
生命總要有一個指導，
要用一身真如法界來指導你的身口意，
回歸到一真，
一個真心本如，
這樣漸次第的讓你成就無上正等正覺。

Footnotes/Annotations (if any):

1. “One true mind originally thus” (真心本如) means the mind’s fundamental nature is innately pure and awakened.
2. “Unsurpassed, perfectly balanced awakening” renders the phrase “無上正等正覺,” also translated as “unsurpassed, complete, perfect awakening” in many Buddhist texts.

English Translation (慧律法師2023.7.1開示節錄4):
There are two key points in practice:

1. Know how to hit the brakes.
   When you start to feel greed arising,
   you must know how to hit the brakes.
   When anger is arising,
   you absolutely must know how to hit the brakes.
   If you refuse to brake,
   that seed will continually turn into further samsara,
   giving rise to ignorance; reasoning then becomes futile.
2. Transform what is “conditioned” into “unconditioned.”
   Know that dependent arising is in fact empty in nature.
   If you can realize “emptiness,”
   that supreme meaning of great emptiness,
   then you obtain transcendental wisdom.

The key to practice is transforming the conditioned into the unconditioned.
If there is conflict now, in reality it has no nature.
If there is greed now, in truth it is without self-nature.
If there is fury or hatred now,
it is also without self-nature.
Because sentient beings do not understand that all this is merely dependent arising,
they believe there is truly “something” there,
that there is something they can take with them.
But in the end, you can only take with you your karma.

 

Original Text (慧律法師2023.7.1開示節錄4):
修行的重點有兩個：
一、要懂得踩煞車。
你正在起貪念，
要懂得踩煞車。
你正在忿怒，
一定要懂得踩煞車，
再不踩煞車，
那種子就一直變成生死，
起無明，道理也講不通。
二、要化有為無。
知道緣起其實就是性空，
你能夠「無」，
有第一義諦大空，
就有出世間的智慧。
修行的關鍵在化有為無，
現在有爭執，其實無性。
現在有貪婪，其實無自性。
現在暴怒、瞋恨心，
其實無自性。
眾生因為不了解只是緣起，
所以他認為「有」，
有一種東西可以帶走，
到最後只有帶走你的業力。

Footnotes/Annotations (if any):

1. “Conditioned” here refers to phenomena arising through causes and conditions (有為). Transforming it into “unconditioned” (無為) points to realizing its empty nature and freedom from afflictive conditions (such as greed, aggression, and delusion).
2. “Transcendental wisdom” refers to wisdom of a liberated mind free from afflictions.
3. “業力” (karma) is the force generated by intentional actions, which carries over into future rebirths.

 

English Translation (慧律法師2023.7.1開示節錄5):
Offering (供養) is a joyful mindset.
The reason we practice giving (布施)
is to refine and elevate ourselves,
not because we want to gain something in return—
that is the mentality of ordinary people.
The reason I practice giving today
is for my own self‑refinement,
directing myself toward unsurpassed, perfectly balanced awakening.
Hence, I give.

The key point in giving lies in giving up deluded clinging,
letting go of the attachment inside our minds to forms,
letting go of the ignorance accumulated over countless eons—
that is what is called giving.
It is not that I give today so that others will treat me well;
that would become a reciprocal exchange,
a business transaction.
A Bodhimaṇḍa (道場: Bodhimaṇḍa or daochang is a term used in Buddhism meaning the "seat of awakening" or "platform of enlightenment". According to Haribhadra, it is "a place used as a seat, where the essence of enlightenment is present".) is about absolute truth and values,
not about an exchange of equivalents.
When you come to the place of the Triple Gem, you must first clarify this.

Original Text (慧律法師2023.7.1開示節錄5):
供養是一種喜悅的心。
我們之所以布施，
是為了昇華自己，
並不是說我要獲得到什麼，
這是凡夫的觀念。
我今天之所以布施
是為了昇華我自己，
趣向於無上正等正覺，
所以我施捨。
施捨的重點在捨掉妄執，
捨掉內心裡面的著相，
捨掉無量劫來的無明，
叫作布施。
並不是說我今天布施是為了別人對我好，
這成了一種對價關係，
是商場的交易。
道場是絕對的價值真理，
並不是對價關係。
來三寶地，這個要先弄清楚。

Footnotes/Annotations (if any):

1. “Triple Gem” (三寶) refers to the Buddha, the Dharma, and the Saṅgha.
2. “Absolute truth” here suggests ultimate principles transcending ordinary worldly transactions.

English Translation (慧律法師2023.7.1開示節錄6):
What is Buddhadharma? It is a revolution of the mind.
Buddhadharma is a kind of spiritual elevation of self-nature,
hence it is a revolution bringing inner tranquility to the mind.
When the mind does not engage in deluded clinging, wisdom emerges.

Original Text (慧律法師2023.7.1開示節錄6):
什麼是佛法？就是心靈的革命。
佛法是自性上心靈的一種昇華，
所以它是一種內在心靈寧靜的革命。
心不妄執，智慧即現。

Footnotes/Annotations (if any):

1. “Revolution of the mind” indicates a radical inner transformation that uproots ignorance and afflictions.
2. “Self-nature” or “自性” points to one’s fundamental nature or buddha-nature.

English Translation (慧律法師2023.7.1開示節錄7):
If the mind is pure, then the realm is pure.
If the mind-nature is not empty, how could there be any Pure Land?
I am referring here to the ultimate, Ever‑Tranquil Light Pure Land (常寂光淨土).
When the dust-like tendencies are emptied, the wisdom-based Pure Land appears.
When body, speech, and mind are pure, then the realm is pure.
Empty out all deluded thoughts, inverted views, and attachments,
and that is called beholding the genuine Pure Land.

Original Text (慧律法師2023.7.1開示節錄7):
心淨則國土淨，
心性不空，哪來的淨土？
我指的是究竟的常寂光淨土。
塵性要空，智慧淨土就會現前。
身淨、語淨、意淨，則國土淨。
空去所有妄想、顛倒、執著，
名為見到真正的淨土。

Footnotes/Annotations (if any):

1. “Ever-Tranquil Light Pure Land” (常寂光淨土) is considered the supreme Pure Land associated with the dharmakāya of the Buddha.
2. “Dust-like tendencies” or “塵性” refers to defilements that obstruct the clarity of mind.

English Translation (慧律法師2023.7.1開示節錄8):
The so-called Four Deportments are:

1. Walking (行): This means practice for one’s own benefit and practice to benefit others.
   Listening to teachings and studying the Dharma is self-benefiting practice,
   while spreading the Dharma and helping living beings is practice for benefiting others.
   Benefiting oneself and benefiting others is called “walking.”
2. Standing (住): This means realizing that all phenomena are unarisen,
   so the mind can abide at peace.
   If one cannot realize that all phenomena are unarisen,
   the mind cannot abide peacefully.
3. Sitting (坐): This is akin to being unmoved,
   that is, the meaning of emptiness—
   realizing emptiness is what is meant by sitting.
4. Reclining (臥): This means the mind enters quiescent cessation,
   entering great quiescence is called reclining.

Therefore, what is walking, standing, sitting, and reclining?

• Walking means practice that benefits both self and others.
• Standing means that all phenomena are unarisen.
• Sitting means that all phenomena are empty.
• Reclining means entering the Tathāgata’s great quiescent state of wisdom.

Original Text (慧律法師2023.7.1開示節錄8):
所謂四威儀：
行，就是自利行、利他行。
聽經聞法是自利行，
弘法利生是利他行，
自利利他叫作「行」。
住，就是一切法無生，
你心就安住。
若不能體會一切法無生，
你心就安不住。
坐，等同如如不動，
就是空性的意思，
體悟空性名為坐。
臥，就是心入寂滅，
入大寂滅名為臥。
所以，什麼叫作行住坐臥？
行者，自利利他行。
住者，一切法無生。
坐者，萬法皆空。
臥者，入於如來大寂滅的智境。

Footnotes/Annotations (if any):

1. “All phenomena are unarisen” (一切法無生) is a teaching indicating the empty and quiescent nature of all phenomena.
2. “Great quiescence” or “大寂滅” (mahānirvāṇa) refers to the profound cessation of all afflictions and dualistic grasping.

 

慧律法師 2023.7.15 開示節錄 1

 

English Translation:

The dependent arising of the dharma-realm can be seen from two perspectives according to the Huayan doctrine.

First, since dependent arising is without self-nature, a person who awakens completely to the absence of subject and object thereby realizes the dharma-realm of One True Suchness.

Second, one must safeguard cause and effect and cherish all conditions; and even when favorable conditions are lacking, one must by all means refrain from forging unwholesome ones.  For this, too, is the dependent arising of the dharma-realm—it is precisely your own true mind.

 

Original Text:

法界緣起，

華嚴的思想有兩個角度：

一、緣起無性，

徹悟沒有能所，

便證得一真法界。

二、守住因果，

珍惜因緣。

如果沒有緣也絕對不能結惡緣，

因為那個是法界緣起，

就是你的真心。

慧律法師 2023.7.15 開示節錄 2

 

English Translation:

The dharma-realm is empty and quiescent, yet this in no way hinders the abundant flourishing of the myriad dharmas.  Therefore, to raise a single ocean is at once to impress a hundred rivers: when every river converges upon the vast sea, this is called the Huayan Samādhi; when the ocean itself seals and reflects those hundred rivers, this is the Ocean-Seal Samādhi.

Friends, spoken from the standpoint of cause and effect, Huayan Samādhi means practising the six—or even the ten—pāramitās and their countless applications: progressing from “flower” to “fruit,” from cause to result.  Here the flower is the cause and the contributory conditions are the fruit; to journey from flower to fruit through those myriad virtuous deeds is what we name Huayan Samādhi.

Ocean-Seal Samādhi, on the other hand, is taught from the standpoint of true-suchness itself: manifestation and reflection occur simultaneously.  In that instant your own mind is equal to the dharma-realm, and every sentient being who appears before you is known to be mirage-like.  All kinds of beings inhabit this world; if one does not learn to treasure dependent arising, one continually damages the pure heart of One True Suchness and ends up wounding oneself.  For such a person forever resists harmony, forever fails to prize dependent arising—and without valuing dependent arising one is still less able to understand the dharma-realm of One True Suchness.  One who truly understands that realm cherishes every instance of dependent arising as that very One True Suchness, treasuring them all without exception.

 

Original Text:

法界空寂，不礙萬法繁興。

故舉一海，即印百川。

百川會歸大海者，華嚴三昧也。

海印百川者，海印三昧也。

諸位，華嚴三昧站在因果的角度說，

行六度萬行，由花到果，由因到果。

花是因，緣是果。

行六度萬行，十度萬行，

由花到果名為華嚴三昧。

海印三昧就站在真如體的角度說，同時印現。

同時印現，你的心就等同法界，

所有的眾生在你面前，知道是如幻的。

這個世間什麼眾生都會有，

不懂得珍惜緣起就一直破壞一真的心靈，

就是自己會傷害自己。

因為他一直不想和諧，

一直不懂得珍惜緣起，

不懂得珍惜緣起，

你就更不可能懂得一真法界。

懂得一真法界的人，

任何緣起都是一真法界，

他都非常的珍惜。

Footnotes / Annotations

1. One True Suchness (一真法界) — Classical Huayan texts define this as the indivisible “dharma-realm that is True Suchness itself,” a translation supported by modern scholars. 
2. Huayan Samādhi (華嚴三昧) emphasizes gradual cultivation through the six or ten pāramitās, moving from “flower” (cause) to “fruit” (result). 
3. Ocean-Seal Samādhi (海印三昧) portrays the awakened mind as a vast sea that simultaneously mirrors all phenomena. 

 

慧律法師 2023-07-15 開示節錄 3

 

English Translation

One who truly understands the dependent arising of the dharma-realm never begrudges generosity.  In helping you to accomplish something, I am perfecting the single reality of my own self-nature; and when you assist your teacher, you are perfecting the single reality of your own self-nature.  Goodness, virtue, and wisdom overflowing—this is the dharma-realm of One True Suchness.  A thorough awakening to that One True Suchness is inseparable from dependent arising, and whoever cherishes dependent arising will unfailingly realize that One True Suchness.

How wonderful the Buddhadharma is!  Within the web of causes and conditions you may inscribe a life that is authentic and imbued with the wisdom of the heart.  The Dharma is an open journey through human life: turn back any page of the past and it is filled with insight; look upon any scene now unfolding and it is equally lucid and wise.  If you do not treasure today’s dependent arising, you cannot expect the auspicious connections of tomorrow.  Greet this day with joy and contentment, and the future will likewise be bright.

 

Original Text

真的懂得法界緣起的人，

不會吝嗇布施，

我成就你，

就是成就自性的一真，

你成就師父，

就是成就你自性的一真。

好、善、充滿著智慧，

就是一真法界。

徹悟一真法界不離緣起，

珍惜緣起的人就絕對能領悟一真法界。

佛法多好啊！

你可以在緣起裡面

寫下心靈智慧真實的人生。

佛法就是展開人生之旅，

無論翻開過去的一頁，

充滿智慧。

無論翻開當下現前的一幕幕，

也是如此的清晰跟智慧。

你不珍惜今天的緣起，

就不可能有明天美好未來的緣起。

今天充滿喜悅跟知足，

你就有美好明天的未來。

 

Foot-notes / Annotations

1. Dependent arising of the dharma-realm (法界緣起) is a Huayan teaching that all phenomena co-arise without fixed essence. 
2. One True Suchness (一真法界) denotes the non-dual dharma-realm seen when subject–object duality is fully transcended. 
3. The emphasis on open-hearted giving echoes Huayan’s doctrine that “to fulfil others is to fulfil oneself,” rooted in the bodhisattva ideal. 

慧律法師 2023-07-15 開示節錄 4

 

English Translation

If, during the first half of your life, you penned many dark chapters, let the light of wisdom shine upon them now.  All the past deluded thoughts—the killing, stealing, sexual misconduct, false speech, and intoxication—are, when illumined by a single flash of wisdom, revealed to be empty and without self-nature, and thus you can grant yourself forgiveness.  What people fear most is self-reproach: “I have committed the five grievous acts—unforgivable!”  Yet when one cannot forgive oneself, the power of insight is too weak, and memories of the past are carved into the mind as scars, a sense of guilt that lasts until today and becomes an obstacle to the Way.

Because all dharmas lack self-nature, they neither come nor go, are neither born nor destroyed.  From this moment on, safeguard the causal nexus of dependent arising; do not allow mental images to harden into shadows in the heart, for that would impede great wisdom.  Great wisdom is the sculptor’s hand that can fashion an invisible Buddha-image within you.  Therefore, do not grieve over your past.  Every sage has had a past, and every ordinary being has a future.  Life needs harmony and encouragement—this is the priceless gift of the Buddhadharma.  In truth there is no sentient being in the world who is beyond pardon.

 

Original Text

如果你的上半輩子寫了很多黑暗的歷史，

智慧一照，

以前黑暗的妄念，

幹的這些殺盜淫妄酒，

一念智慧照破了，

原來也是空無自性，

就能給自己一個原諒。

要不然，人最怕的就是自責：

我犯了什麼殺盜淫妄酒，

不可原諒……

然後自己又不原諒自己，

智照的力量不夠，

然後，把過去的記憶刻畫變成痕跡，

變成一個罪惡感，

一直到今天，

變成修學佛道種種的障礙。

諸法無性，

沒有任何的來去生滅，

從現在起，守住緣起的因果，

不要讓影像變成你心中的陰影，

這樣智慧難以大開。

大智慧是雕刻之手，

能刻畫你無形的佛像，

不要傷心，不要難過你的過去。

每一個聖人都有過去，

每一個凡夫都有自己的未來。

生命當中，

需要一股和諧跟鼓勵，

這是佛法可貴的地方。

天下無不可原諒的眾生。

 

Foot-notes / Annotations

1. All dharmas lack self-nature (諸法無性) reiterates the Mahāyāna insight that phenomena are empty (śūnya) of intrinsic being. 
2. The “five precepts” cited—killing, stealing, sexual misconduct, lying, intoxicants—are classical Buddhist ethical trainings. 
3. Self-forgiveness as a prerequisite for practice aligns with the Huayan teaching that “mind pure, land pure” (心淨則國土淨). 
4. The simile of wisdom as a sculptor that shapes an “invisible Buddha-image” evokes the Fivefold Dharma-Body sequence—precepts, concentration, wisdom, liberation, knowledge-of-liberation—unfolding within the practitioner. 

Key References (for further study)

• Dependent arising of the dharma-realm (法界緣起) 
• Ten Dedications (十迴向) in the Avataṃsaka Sūtra 
• Doctrine of mutual interpenetration (法法相入) 
• “Mind pure, land pure” principle 
• Ocean-Seal Samādhi background 

 

慧律法師 2023-07-15 開示節錄 5

 

English Translation:

A wise person is able to forgive the wounds of his own mind.

One must guide one’s sense of wrongdoing, understanding that the nature of karma is originally empty.

A human being cannot brood forever; a single sentence spoken by another may bring tears of anguish, turning into an unshakable burden for ten or twenty years.

When one lets another’s few words become one’s own guilt and keeps on castigating oneself—never able to forgive—this shadow will become a lifelong scar upon the heart.

 

Original Text:

有智者就能寬恕自己的心靈。

要疏導自己的罪過，

知道業性本空。

人不能一直耿耿於懷，

因為別人的一句話，

痛苦流淚，

十年、二十年，過意不去。

因為別人的一句話變成自己的罪過，

然後一直苛責自己，

一直不能原諒自己，

這個陰影就會變成生命心靈的遺憾。

 

Foot-notes / Annotations:

• “The karmic nature is originally empty” (業性本空) reiterates the Mahāyāna view that karma, like all dharmas, lacks intrinsic essence. 

慧律法師 2023-07-15 開示節錄 6

 

English Translation:

The Buddhadharma is grounded in dependent arising.

Because each dharma inter-penetrates every other, each dharma completes every other; this is the preciousness of dependent arising.

When dharmas complete one another, they open up immeasurable, differentiated functions.

Therefore, to understand the mutual completion wrought by dependent arising is to understand the dharma-realm of One True Suchness, and to understand it is to realize that, as human beings, we ought to be all the more humble.

 

Original Text:

佛法是緣起的，

法法相入，則法法互成，

這個就是緣起的可貴。

法法互成，

則開無量差別之用。

所以懂得緣起的互成，

便懂得一真法界，

便懂得做人更應當謙卑。

 

Foot-notes / Annotations:

• “Each dharma inter-penetrates every other” (法法相入) is Huayan’s doctrine of mutual identity and interpenetration. 

慧律法師 2023-07-15 開示節錄 7

 

English Translation:

Allowing others to partake of honour does not diminish you in the least.

Do not be miserly; affirm others often and praise them often.

Your own humility gives you the capacity to embrace the dharma-realm, so that “this” and “that” are non-dual—each is the one suchness of reality.

Thus, when the teacher perfects your dharma-body, you in turn perfect my propagation of the Dharma; in so doing, we mutually reveal each other’s value.

 

Original Text:

讓別人享用榮耀

並不會造成自己的損失。

不必吝嗇，

多多認同別人，讚歎別人。

自己的謙卑更能容納法界，

所以，有此無彼，一如。

彼就是此，也是一如。

所以說，師父成就各位的法身，

各位成就了我的弘法。

正是如此，互相顯露出價值。

慧律法師 2023-07-15 開示節錄 8

 

English Translation:

“Without self-nature” means constancy in oneness;

“without self-nature” means non-dual suchness;

“without self-nature” means emptiness;

“without self-nature” means essence-less;

“without self-nature” means non-discriminating;

“without self-nature” means signless;

“without self-nature” means thought-free;

“without self-nature” means there is no subject and object.

 

Original Text:

無性就是恒一，

無性就是一如，

無性就是空，

無性就是無體，

無性就是無分別，

無性就是無相，

無性就是無念，

無性就是沒有能所。

慧律法師 2023-07-15 開示節錄 9

 

English Translation:

We often speak of “dharma-body, dharma-body”—what in fact are we talking about?

Why must we add the word “body” after “dharma”?

Here lies something crucial: to manifest wisdom that never ceases, we therefore attach the term “body.”

These Fivefold Dharma-Bodies—precepts, concentration, wisdom, liberation, and knowledge-of-liberation—each underscores emptiness and the absence of self-nature.

 

Original Text:

我們常常講法身法身，

到底在講什麼？

為什麼「法」後面要加一個「身」？

這裡就很重要，

顯智慧不斷滅，

所以要加一個「身」。

這五分法身：戒、定、慧、解脫、解脫知見，

統統在強調空無自性。

 

Foot-notes / Annotations:

• The “Fivefold Dharma-Body” (五分法身) is a classical list: precepts-body, concentration-body, wisdom-body, liberation-body, and knowledge-of-liberation-body. 

慧律法師 2023-07-15 開示節錄 10

 

English Translation:

Friends, why is your mind unsettled?

Because you cling desperately to sense-objects, believing there is something in this world you can take with you; thus you strive with all your might to grasp.

When you realize that dust-like phenomena are originally signless, the mind naturally ceases to grasp.

To dwell in appearances is the sorrow of life.

Where there is dwelling, the mind putrefies, like a blocked water-pipe; the Way should flow freely—why, then, the stagnation?

When a pipe is clogged, water stinks in time.

When the mind dwells on forms, it eventually becomes a fetid mind, filled with filthy notions.

Because of that clinging, sentient beings lack the ambrosial Dharma-water that purifies the heart, for they will not accept the Buddha’s wisdom-teaching.

The restless imaginings of mind are but rubbish—let them pass swiftly.

 

Original Text:

諸位，你的心為什麼不定啊？

就是拼死命地攀緣，

認為這個世間有一種東西你帶得走，

所以拼死命地攀緣。

當你體悟塵本無相，

心自然就不會攀緣。

住於相，生命叫做悲哀。

有住著，心靈就臭，

就像水管不通。

道需流通，何以卻滯呢？

水管不通，久了水就臭。

心靈住著於相，

久了，就永遠變成惡臭的心靈，

骯髒的觀念，

因為他住著，

所以眾生沒有清淨的心靈甘露法水，

因為不接受佛陀智慧的教化。

心靈的妄想就是一種垃圾，

讓它趕快過去。

慧律法師 2023-07-15 開示節錄 11

 

English Translation:

Take a look at the Ten Dedications: dedication of causes toward results; dedication of self toward others; dedication of phenomena toward principle; dedication of the small toward the great; dedication of the ordinary being toward supreme bodhi.

Remaining stuck in appearances means you do not understand dedication and cannot make the turn.

Each day you recite, “May the merit of this practice adorn the Buddha-land,” yet your mind cannot make the turn!

Where is the Pure Land?  It is in this very act of dedication.

Transforming the ordinary into the noble is the Pure Land; transforming consciousness into wisdom is the Pure Land; transforming having into non-having is the Pure Land; dependent arising and emptiness of self-nature is the Pure Land; when the three karmas are purified and fundamentally there is nothing to obtain, that is the Pure Land—otherwise, from where would a Pure Land manifest?

“Mind pure, land pure”—do you not understand?

If the mind is impure, how can a Pure Land appear?

When the mind realizes the emptiness of self and of dharmas, when the true-suchness mind, the pure mind, comes forth, the Pure Land comes forth.

To recite the Buddha’s name: recitation is non-recitation, and non-recitation is recitation.  Reciting the Buddha (the phenomenal act) is precisely the principle; principle (the true-suchness principle) does not impair the practice of reciting the Buddha—this is exactly the time to apply effort.

You must listen to sutras and study the Dharma, not measure the Buddha’s realm with your own limited concepts: “I suppose the Pure Land is probably like this.”  Profound principles lie within!

Each day you recite dedications, yet do not know toward what you dedicate—where is it?  You do not know!

“Dedication” means the mind is free of blockage, free of defilement—it is the turning of defilement into purity.

Therefore, everyone present who has had unpleasant experiences in the first half of life, on hearing the Huayan teaching must let them be purified at once, for you are someone who understands dedication.

Dedication is in your own mind, not outside.

Even the external events and appearances cannot depart from the pure gnosis of true suchness.

 

Original Text:

你去看看十迴向，

迴因向果、迴自向他、

迴事向理、迴小向大、

迴凡夫轉向大菩提，

停滯在相就是不懂得迴向，

轉不過來。

你每天念願以此功德，

莊嚴佛淨土，

你的心轉不過來啊！

淨土在哪裡？

淨土在迴向啊！

轉凡成聖是淨土，

轉識成智是淨土，

轉有成無是淨土，

緣起性空是淨土，

三業清淨，

本無所得是淨土，

要不然淨土從哪裡現？

心淨則國土淨，聽不懂嗎？

心不淨怎麼能現淨土？

心證得我空法空，

真如心、清淨心現前，

淨土就現前。

念佛，念就是無念，無念就是念，

念佛（事），事正是理。

理（真如理）不壞念佛的修，

正是用功的時候。

要聽經聞法，

不是用自己的概念測度佛的境界：

「我認識的淨土大概就是這樣子。」

那裡面有深奧的道理啊！

每天都念迴向，

不知道迴向在向什麼。

向哪裡啊？是不是？

不知道啊！

迴向叫做心靈無滯，

心靈沒有污穢，

轉污穢向清淨。

所以，在座諸位，

上半輩子有不愉快的，

聽到華嚴就必須讓它立刻清淨，

因為你是懂得迴向的人。

迴向在你的心靈，

不在外面。

就算外面的事相，

你也離不開真如清淨的覺性.

 

Foot-notes / Annotations:

• The Ten Dedications (十迴向) form the fourth of the fifty-two stages on the bodhisattva path described in the Avataṃsaka Sūtra. 
• “Mind pure, land pure” is a canonical Huayan maxim linking inner purity with the outer environment. 
• “Dependent arising, empty of self-nature” (緣起性空) expresses the indivisibility of generation-by-conditions and emptiness. 

Bibliographic / Contextual Notes

Concept	Key Reference	Why cited?
Fivefold Dharma-Body		Classical definition of “戒-定-慧-解脫-解脫知見”
Ten Dedications		Authoritative description of the list
Mutual Interpenetration		Explanation of “法法相入, 互成”
One True Suchness		Lexical entry confirming translation
Dependent Arising & Emptiness		Technical background for “緣起性空, 無性”
Mind-pure, Land-pure maxim		Historical source for the saying
Ocean-Seal Samādhi / Huayan		Supplemental doctrinal context
Simile of clogged water-pipe		Illustrative Buddhist similes for stagnation

English Translation (慧律法師2023.7.22開示節錄1):
Cultivation cannot be faked.
If you have undefiled wholesome roots from previous lives, you will progress quickly.
If you do not have wholesome roots from previous lives,
your progress in studying the Buddhist path will be slow.

If you wish to walk the path of spreading the Dharma,
the first thing is to place your mind in the dharmadhātu.
Because once you resolve to teach the Dharma,
from the very first generation of bodhicitta, you attain perfectly balanced awakening.
Set your mind in the dharmadhātu—
the dharmadhātu has neither coming nor going,
no middle, and no end.

At the initial generation of resolve, you are already like the dharmadhātu and empty space—neither increasing nor decreasing.
In the middle, likewise you are like the dharmadhātu and empty space, neither increasing nor decreasing.
At the ultimate stage, also the same as the dharmadhātu and empty space, neither increasing nor decreasing.

The moment you generate the initial resolve, you attain perfectly balanced awakening;
perfectly balanced awakening does not depart from that initial resolve.

If you wish to walk the path of teaching the Dharma,
you must have a great sense of no-self, of self-sacrifice and dedication,
giving only, without the slightest expectation—
including fame, profit,
or any reciprocal exchange whatsoever.

Original Text (慧律法師2023.7.22開示節錄1):
修行沒辦法造假，
你有宿世的無漏善根，速度就快。
你沒有宿世的善根，
修學佛道速度就慢。
你想走弘法的路線，
第一個，你的心靈要放在法界。
因為既然要弘法，
初發心即成等正覺，
心放在法界，
法界並沒有來也沒有去，
也沒有中間，也沒有終點。
初發心等如法界虛空，不增不減。
中間，等如法界，等如虛空，不增不減。
終極點，等如法界虛空，不增不減。
初發心即成等正覺，
等正覺不離初發心。
如果你想走弘法的路線，
必須有大無我、犧牲奉獻，
而且是只有付出，沒有半點希求，
包括名啊利啊，
包括對價的關係統統沒有。

Footnotes/Annotations (if any):

1. “Undefiled wholesome roots” (無漏善根) refer to profound virtues and spiritual tendencies cultivated in previous lives that are conducive to rapid progress in the Dharma.
2. “Initial generation of resolve” (初發心) often means the first arising of the aspiration for awakening (bodhicitta).
3. “Perfectly balanced awakening” renders 無上正等正覺 (anuttarā samyaksaṃbodhi).
4. “Dharmadhātu” (法界) is the realm of all phenomena in their true nature, free of dualistic coming or going.

English Translation (慧律法師2023.7.22開示節錄2):
When dust [phenomena] are understood as empty in that very moment, they are without self-nature—
originally they are unborn.
All phenomena are originally empty and quiescent, of one taste.

This “one taste” refers to a freedom from dualistic opposites,
not a matter of comparison.
We must understand that the Buddha is a saint who has attained realization and liberation.
He abides in a mind-nature free from dualistic opposites,
which cannot be expressed in words—
thus it is said to be “of one taste.”

This “one” emphasizes its quiescent extinction.
The Buddha’s mind is unified,
harmonious, neither increasing nor decreasing.
The Buddha has awakened to the fact that nothing in this world is not established by causes and conditions.
Since all is dependent arising, all is empty in nature.

Therefore, no matter what time or place the Buddha enters,
He always understands emptiness and that there is no self-nature—
this is called “of one taste.”

Original Text (慧律法師2023.7.22開示節錄2):
了塵當下無自性，
本來就無生，
一切法本來就空寂一味。
這個「一味」叫做絕待，
並不是比較。
要了解佛陀是證量解脫的聖人，
他是絕待的心性流露，
而沒有辦法用語言，
所以叫做一味。
這個一，在強調它的寂滅。
佛陀的心靈是統一性的、
和諧性的、不增不減性的，
佛陀了悟這世間無一不是因緣法，
既是因緣法，就是空性，
所以佛陀走到任何的時間、空間，
都了悟空無自性，
這個叫做一味。

Footnotes/Annotations (if any):

1. “Dust” (塵) often symbolizes external phenomena that the mind perceives.
2. “Of one taste” (一味) conveys that all phenomena share the same essence of emptiness and quiescence, beyond duality.
3. “Free from dualistic opposites” (絕待) means beyond all dualistic standpoints.

[Continued in next message]

English Translation (慧律法師2023.7.22開示節錄3):
Why are adherents of the Two Vehicles (二乘) constrained by being called the Two Vehicles?
Because to generate the great bodhi mind—vowing to liberate all sentient beings in the dharmadhātu of dependent arising—they have not fulfilled the complete aspect of dependent arising; thus, they are called adherents of the Two Vehicles.

In that case, the Mahayana is a unifying approach,
but it is still not fully perfect.
Only the Buddha is fully perfect.

If we take seeing “dharmas” as real, we call that “the small vehicle.”
If one sees dependent arising, that is called “the middle vehicle.”
If one realizes everything to be without nature in the present moment—originally empty and quiescent of one taste—
that is referred to as “the great vehicle,” so to speak.

Yet dharma is neither one nor two nor three in essence;
it is the capacities of beings that are divided into three vehicles—
it is still a matter of one’s fundamental disposition.

At present, the Dharma is one.
But that “one” is not literally one;
it is because each and every dharma is empty and without self-nature,
and so we use the expedient label “one.”

Among those who study the Buddhist path,
because their capacities differ,
in expedient fashion we speak of three kinds of abilities.
It is not that the Dharma itself changes into three forms because there are three types of practitioners.
Nor is it that because the Dharma is “one,” all practitioners must then be “one vehicle.”
It is not that.

Rather, due to sentient beings’ diverse capacities,
the teaching naturally is described in terms of three vehicles,
but this does not mean the Dharma itself has three distinct natures.
Ultimately we should understand it is “one.”
The one-vehicle teaching is actually expediently called the three-vehicle teaching,
because those of the three vehicles all converge on one [final truth],
which is the emptiness of self-nature and quiescence.

Hence, the Buddha’s mind is tranquil,
peaceful and unperturbed.
Such serenity is the most blissful “pillow” for humanity,
because each night when the Buddha rests, he experiences tremendous joy.
Why?
Because there is not a single thing (無一物).

So, the three vehicles are ultimately the one vehicle—
the three are an expedient, and the one is the true.
It is simply that, in response to varying capacities,
this one Dharma is spoken of as having three aspects.

Original Text (慧律法師2023.7.22開示節錄3):
二乘人為什麼受限於叫做二乘？
因為要發大菩提，
度盡法界緣起的眾生，
他沒有做到緣起的圓滿相，
叫做二乘人。
那麼，大乘就是一個統一性的，
但是不夠圓滿。
唯佛是圓滿。
我們就把見法為實，名為小乘。
見法緣起，名為中乘。
了當下無性，本空寂一味，
名為大乘，姑且這麼說。
法無一二三，
根器自有三乘，
還是根性的問題。
今法是一，
這個「一」不是一，
是因為法法空無自性，
方便說叫做一。
修學佛道的人，
因為根器不同，
方便分成三種根性。
並不是修學佛道的有三種根器，
令這個法變成有三種的差異。
也不是說因為法是一，
令修學佛道就叫做一乘，
不是這個意思。
只是因為眾生根性不同，
自然就分為三乘，
而並不是法有三種，
當知究竟為一，
一乘法其實方便叫做三乘法，
因為令三乘所學的歸一個
究竟空無自性寂滅的，
所以，佛陀的心是寧靜的，
是安詳的。
這個安詳是人類最幸福的一種枕頭。
因為每天睡覺，他都是很幸福，
何以故？
無一物。
三即一乘，就是方便而立三乘，
其實就是一乘。
只是因為隨應根器的不同，
而這個法分為有三。

Footnotes/Annotations (if any):

1. “Two Vehicles” typically refer to śrāvakas and pratyekabuddhas, who aim primarily at personal liberation rather than full awakening for all beings.
2. “Three Vehicles” refers to the śrāvakayāna, pratyekabuddhayāna, and bodhisattvayāna. The “One Vehicle” teaching is seen as the ultimate perspective that encompasses all.
3. “Without a single thing” (無一物) is a classic expression implying the realization of emptiness—no phenomena exist with a self-nature.

English Translation (慧律法師2023.7.22開示節錄4):
All the conditions causing suffering for sentient beings—
the conditions that lead them to create karmic causes,
to wander endlessly in saṃsāra,
that obstruct their path of cultivation—
are contained in this single statement:
They cannot cease the discriminating mind that engages in subject-object cognition.

For those studying Buddhism,
the key is found in just one sentence:
knowing how to let go, how to be free from clinging to all phenomena.
Twenty-four hours a day, do not chase after or cling to anything.
Then your cultivation grasps the essential point.

Original Text (慧律法師2023.7.22開示節錄4):
所有眾生痛苦的因緣，
造業的因緣，
輪迴不息的因緣，
修行障道的因緣，
都在這一句話：
沒有辦法止息能緣慮的分別心。
學佛的人，
關鍵都在一句話，
懂得放下，懂得離一切相，
二六時中沒有攀緣之心，
修行就抓到重點了。

Footnotes/Annotations (if any):

1. “Subject-object cognition” or “能緣慮” refers to the mind’s dualistic mode of perceiving an external object as separate from itself and then proliferating thoughts around it.
2. “Twenty-four hours a day” is rendered here as “二六時中,” literally “the twelve two-hour periods (covering the entire day).”

English Translation (慧律法師2023.7.22開示節錄5):
The supreme, unsurpassed bodhi is, put simply,
that you must live your life amid the complexities of dependent arising.
The fact that sentient beings can be complicated—this is precisely the true path to bodhi.
The most unpleasant situation is precisely where a bodhisattva belongs.
A bodhisattva has no enemies.

Original Text (慧律法師2023.7.22開示節錄5):
究極無上菩提簡單講，
就是必須在複雜的緣起裡面過日子。
眾生複雜，正是菩提正道。
最惡劣的，正是菩薩之處。
菩薩沒有敵人。

Footnotes/Annotations (if any):

1. “Bodhisattva has no enemies” emphasizes the compassionate attitude of a practitioner aiming to save all beings impartially, without harboring animosity.

English Translation (慧律法師2023.7.22開示節錄6):
If you only say that all dharmas are empty, then you undermine dependent arising.
If you only say that all dharmas exist, then you undermine empty nature.
Thus, one must avoid both extremes of non-existence and existence, and also not abide in the so-called “middle.”

When there is no position of non-existence or existence, there is likewise no “middle way.”
Only then can you accord with the true Middle Way.
The Middle Way is actually “no way”—
there is no left, no right,
no center.

No non-existence, no existence, no middle—
that is called the Middle Way.
One who enters the Middle Way realizes that all phenomena are empty and have no self-nature.

This emptiness without self-nature is our true mind.
Thus, the true mind is precisely “no-nature.”
No-nature means you see that dharmas have no fixed definition,
so you know there is nothing to cling to.
All phenomena can follow conditions as you live from day to day.

Original Text (慧律法師2023.7.22開示節錄6):
只說萬法皆空，就壞了緣起，
只說萬法皆有，就壞了性空。
所以離空邊、有邊，也不住於中道。
兩邊沒有，就沒有所謂中道，
方乃契入中道。
中道就是無道，
沒有左邊，沒有右邊，
沒有中間。
沒有空，沒有有，沒有中，
叫做中道。
入中道的人，了諸法空無自性。
那麼，空無自性就是我們的真心。
所以，真心就是無性。
無性就是說你了解法無定法，
那麼，就知道沒有東西可以攀緣。
萬法能隨緣過日子。

Footnotes/Annotations (if any):

1. “No fixed definition” (法無定法) indicates that no phenomenon has an inherently established, unchanging nature.
2. “The Middle Way is ‘no way’” suggests that the Middle Way is beyond all conceptual extremes.

 

English Translation (慧律法師2023.7.22開示節錄7):
Sentient beings are bound to have disputes.
As long as the conflicts are not too severe,
one can gradually learn harmony from these conflicts,
because the dharmadhātu itself is inherently like this—
it is through contradictions that unity is accomplished,
and that is the Buddha.

The Avataṃsaka perspective is one of freedom from dualistic opposites (絕待).
Avataṃsaka teachings speak of the dependent arising of the dharmadhātu.
Living in the Sahā world, you must understand that it is dependent arising.
Even in a world of oppositions,
from such conflicting contradictions,
you can use them as conditions that enhance (增上緣),
turning them into inverse enhancing conditions on the path to buddhahood—
that is precisely the time for practice.

If everyone treats you favorably,
you cannot become a Buddha,
because there is no adversity to train you.
If everyone is against you,
and there is nobody to encourage you,
you might falter halfway,
and your mind withers and dies.

Original Text (慧律法師2023.7.22開示節錄7):
眾生一定會有紛爭，
只要衝突不要太嚴重，
然後再慢慢從衝突當中去學習和諧，
因為法界本來就是這樣子，
在矛盾當中去完成統一，
那個就是佛陀。
華嚴的思想是絕待，
華嚴講的就是法界緣起，
生活在娑婆世界要了解他是緣起，
縱使對立的世間，
從對立的矛盾當中，
以此為增上緣，
變成佛道的逆增上緣，
正是修行的時候。
什麼人都順著你，
你不能成佛的，
因為沒有逆境可以磨練。
什麼人都逆著你，
沒有人鼓勵，
你才走到半路，
心靈就會枯萎而死。

Footnotes/Annotations (if any):

1. “Sahā world” (娑婆世界) is our world, characterized by enduring suffering.
2. “Inverse enhancing conditions” (逆增上緣) are adverse situations that spur or strengthen one’s practice rather than hinder it.

English Translation (慧律法師2023.7.22開示節錄8):
The best language in the world,
the most wonderful language, is attitude.
A sincere and kind attitude—
that is the greatest language of all.
The best language needs no spoken words.
The finest gift requires no tangible object.
This means your attitude should be genuine,
your speech gentle,
and you must firmly refrain from harming others.

Original Text (慧律法師2023.7.22開示節錄8):
世界上最好的語言，
最棒的語言，就是態度。
態度至誠和善，
這個就是最棒的語言。
最棒的語言就是不須要語言。
最棒的禮物就是不須要真正的禮物。
也就是你的態度要誠懇，
還有柔和的語言，
堅持不傷人。

Footnotes/Annotations (if any):

1. “Attitude” here implies the underlying sincerity and compassion that communicate more powerfully than words.

English Translation (慧律法師2023.7.22開示節錄9):
All phenomena are signless—this is the true reality of the world.

Original Text (慧律法師2023.7.22開示節錄9):
一切法無相就是世間的真相。

Footnotes/Annotations (if any):

1. “Signless” (無相) implies that phenomena have no inherent characteristics by which they can be grasped as truly existing.

English Translation (慧律法師2023.7.22開示節錄10):
Life is a matter of perspective.
With a correct perspective, you will have true happiness.
Today, you sit here
to establish a correct perspective,
correct knowledge, correct common sense,
and the correct view of the Buddha.
Why?
Because this is how you build everlasting happiness.

Dependent arising not connected with empty nature
cannot provide everlasting happiness.
When all dependent arising is linked to empty nature,
there is eternal wisdom,
and this is called everlasting happiness.

Original Text (慧律法師2023.7.22開示節錄10):
生命，它是一種觀念，
正確的觀念就有正確的幸福。
今天你坐在這裡，
就是要奠定正確的觀念，
正確的知識，正確的常識，
正確的佛陀的知見。
為什麼？
就是要建立永恆的幸福。
緣起法沒有連接性空，
沒有永恆的幸福。
所有的緣起連接到性空，
永恆的智慧，
這個叫做永遠的幸福。

Footnotes/Annotations (if any):

1. “Correct view of the Buddha” (佛陀的知見) refers to seeing reality as it is, free of delusion.
2. “Eternal wisdom” points to the unchanging insight into empty nature.

English Translation (慧律法師2023.7.22開示節錄11):
Empty nature does not hinder dependent arising.
The perceiving subject cannot be grasped;
the perceived object cannot be grasped.
Yet one must not destroy subject and object.
By realizing that subject and object are without self-nature,
you discover the true mind of the Buddha.

Hence, the Buddhadharma is not a force of destruction;
it actually accords with dependent arising.
If you do not understand dependent arising,
your marriage will surely be unhappy.
Remember: liberation comes by following causes and conditions.
It is not that, once those conditions have developed,
you engage in complaints, resentments, or violent destruction.

Original Text (慧律法師2023.7.22開示節錄11):
性空不礙緣起，
能緣不可得，
所緣不可得，
但是不可以壞能所，
了能所無性，
就是佛陀的真心。
所以佛法不是破壞者，
它是順著這個緣起，
你今天不懂得緣起，
你的婚姻一定不幸。
記得，順著因緣去解脫。
而不是因緣已經造成，
卻牢騷抱怨，暴力破壞。

Footnotes/Annotations (if any):

1. “Subject” (能緣) and “object” (所緣) denote the dualistic relationship of perceiver and perceived.
2. “Not destroying subject and object” means one does not reject or negate the relative, but instead sees through its lack of intrinsic nature.
3. The reference to marriage (婚姻) highlights how misunderstanding dependent arising can lead to suffering in daily life and relationships.

English Translation (慧律法師2023.7.22開示節錄12):
The empty nature contains within itself the dharmadhātu’s dependent arising with immeasurable merits (like grains of sand in the Ganges).
When we speak of “immeasurable merits,” that is the dharmadhātu’s dependent arising.
Otherwise, what do we mean by “merit”?

Friends, practice is called merit.
We cannot merely talk about theories.
Wisdom is called empty nature.
We often say that the meritorious effort (功) will never be wasted—this requires real practice!

Why is it that you’re sitting here and your meritorious effort is not in vain?
Because it is a positive dependent arising.
Today you have heard the dharmadhātu-dependent-arising wisdom of the Avataṃsaka,
and this vajra seed of the Dharma is never lost.
Across hundreds of thousands of eons, it will not vanish.
This is called an undefiled vajra seed.

Worldly wealth can be exhausted in this lifetime,
is it not so?

Why does the scripture say:
“Of all offerings, the offering of the Dharma is supreme”?
Among all offerings, offering the Dharma yields the greatest merit.

When a person loses direction in life,
sometimes just a single phrase—exactly what they need—
not only saves a life,
but can save the entire family.

Original Text (慧律法師2023.7.22開示節錄12):
空性具有法界緣起恒沙功德，
講恒沙功德，就是法界緣起，
要不然什麼叫功德？
諸位，實踐叫做功德。
不能只有空談理論，
智慧叫做性空，
我們常常講功不唐捐，就是要實踐啊！
為什麼你坐在這裡叫功不唐捐？
它是正向的緣起。
你今天得聞華嚴智慧的法界緣起，
這個金剛種功不唐捐。
經百千萬劫，它都不會消失，
這叫做無漏的金剛種。
世俗的財產這輩子花一花就過了，
是不是？
為什麼經典裡面講：
諸供養當中，法供養為最？
一切的供養當中，以法的供養功德最大。
一個人在人生失去方向的時候，
有時候一句話，剛好他要的，
不只是救了他一命，
而是救了他全家。

Footnotes/Annotations (if any):

1. “Immeasurable merits (恒沙功德)” literally refers to merits as numerous as the sands of the Ganges River, a common Buddhist expression for vast, uncountable blessings.
2. “Vajra seed” (金剛種) suggests an indestructible spiritual seed—knowledge or insight that can withstand any adversity.
3. “Offering of the Dharma” is considered the highest form of offering because it provides direct benefit to beings’ spiritual liberation.

English Translation (慧律法師2023.7.22開示節錄13):
All skillful means (方便) have no meaning if they do not enter into ultimate reality.
All dependent arising is meaningless if it does not enter into empty nature.

Cooking a meal—without the truth of empty nature—
is merely forming a connection.
Attending a Dharma assembly—if it lacks the truth of empty nature—
can be seen as simply a devotional practice, beneficial as an exercise or to cultivate some wholesome roots.

Empty nature is the seed of great wisdom!
We bow to the Buddha in order to awaken wisdom,
not to compete in an Olympic event, correct?

Only empty nature can bring you into the true principle of reality (實際理趣).
In the Buddhist community, if you wish to obtain all kinds of genuine results,
it is this great wisdom of empty nature that is the real thing.

Original Text (慧律法師2023.7.22開示節錄13):
所有的方便如果不入於真實，
就沒有意義。
所有的緣起不入於性空，
就沒有意義。
煮飯沒有性空的道理，
煮飯只是結個緣。
參加法會沒有性空的真理，
只能說拜拜佛運動也不錯，
種種善根。
性空，是大智的種子啊！
拜佛是為了開智慧，
又不是參加奧運。
對不對？
性空才能入於實際理趣。
在佛門裡面要得到種種的真實，
真實就是大智的性空。

Footnotes/Annotations (if any):

1. “Skillful means” (方便) refers to provisional methods employed to guide beings toward awakening, which must eventually connect to ultimate wisdom (empty nature).
2. “True principle of reality” (實際理趣) indicates the profound level of understanding where phenomena are seen as empty and unborn.

English Translation (慧律法師2023.7.22開示節錄14):
When you see the appearances of dust (phenomena) and cling to them, that is a false view.
Clinging to appearances is a false view.
When you see the appearance of dust as empty, that is right view.
And yet true right view does not establish a concept of “right.”

Seeing dust-appearances and abiding in them is “false.”
Seeing dust-appearances as natureless emptiness is “right.”
Seeing dust-appearances as empty, only one true mind remains.

Hence, “false” and “right” amount to whether one is clinging or not clinging.
Right view is no-view—
no subject of seeing, no object of seeing.

Here are the four major points:

1. There is no “seer.”
2. There is nothing “seen.”
3. One does not fall into the view of existence.
4. One does not fall into the view of non-existence.

That is what is called right view.

Original Text (慧律法師2023.7.22開示節錄14):
見塵相，著，就是邪見，
著相就是邪見。
見塵空，就是正見。
正見絕對也沒有立一個正，
見塵相住著，就是邪。
見塵相性空，就是正。
見塵相空，唯一個真心。
所以邪正就是著與不住著，
正見就是無見，
沒有能見，沒有所見，
這裡有四著重點：
沒有能見，沒有所見，
不落入有見，不落入無見，
名為正見。

Footnotes/Annotations (if any):

1. “Dust-appearances” (塵相) are phenomena perceived through the senses.
2. “No subject, no object” reflects the non-dual understanding of reality.

English Translation (慧律法師2023.7.22開示節錄15):
Never mistakenly assume that there is a Dharma external to the mind.
If you believe in a Dharma outside the mind, then you will have grasping, and consequently love and hate.
In our present life—from the moment you were born until now—
you compose your own marvelous life story through the memories of your mind;
those memories become your life.

All the attachments you couldn’t relinquish in the past,
which you still haven’t seen through, remain in your current memory.
Memory is just imagery; those images become a page in the history of your mind.

So we end up using the shadows in our mind, the words and concepts and negative imprints,
making them our life-long reliance.
However, that reliance is misguided, so because we assume external dharmas exist outside the mind, love and hate arise.

In truth, outside the mind there is no Dharma;
love and hate are unobtainable—meaningless.

Yet there is a dilemma: living in the midst of dependent arising is not easy.
Without this dependent arising, you would not be able to sit here today;
because you have the conditions of this present moment, you have the hope of tomorrow!

Hence, the difficulty of cultivation lies exactly here.

To eradicate karmic retribution, remember:
there is no Dharma outside the mind—do not cling externally; live simply.

How do we eliminate karmic retribution?
Starting today, relinquish the mind that grasps and seeks; karmic retribution will then be resolved.
Simply put, “Originally there is not a single thing; where could dust alight?”

Original Text (慧律法師2023.7.22開示節錄15):
千萬不要誤認為心外有法，
心外有法就有攀緣，就有愛恨之心，
我們現在存活的人生，從你出生到今天，
用你的心靈記憶寫你自己精彩的人生，
記憶變成你的人生。
你以前的攀緣，看不破的，現在也是記憶。
記憶就是影像，影像就變成你心中的歷史的一頁。
所以我們把心中的影子，心中的語言文字、陰影，
變成我們一輩子的依靠。
剛好依靠錯誤，所以我們因為心外有法而顯這個愛恨。
其實，心外無法，愛恨不可得，沒有任何的意義。
但是問題來了，這個緣起不好過，
沒有這個緣起，你就沒有辦法今天坐在這個地方，
所以你有今天緣起，你才有明天的希望啊！
所以，之所以修行難，就難在這個地方。
你要除業報，記得，
心外無法，不要去攀緣，平淡地過日子。
怎麼樣能夠除業報呢？
從今日起，攀緣的心放下，業報即除。
簡單講，本來無一物，何處惹塵埃？

Footnotes/Annotations (if any):

1. “Dharma external to the mind” (心外有法) indicates believing in phenomena existing independently of one’s own mind. In Mahayana teachings, all phenomena arise interdependently and have no truly separate existence from mind.
2. “Karmic retribution” (業報) refers to the effects of one’s actions, which come to fruition in this or future lives.
3. The line “本來無一物，何處惹塵埃？” (“Originally there is not a single thing; where could dust alight?”) is a well-known Chan (Zen) saying pointing to the nature of the mind as originally pure and empty of inherent existence.

English Translation (慧律法師2023.7.22開示節錄16):
What is most difficult to let go of is greed, anger, and ignorance—letting go of love and hate.
It does not mean that you discard the Tathāgata’s great wisdom,
nor does it mean abandoning the virtuous, holy understanding.
That is not what is intended.

Abandon evil, and keep sacred goodness.

Original Text (慧律法師2023.7.22開示節錄16):
所謂最難放下的，是放下貪瞋癡，放下愛恨，
不是叫你放下如來的大智慧，
不是叫你放下勝善知識，
不是這個意思。
放掉惡，留有聖潔的善。

Footnotes/Annotations (if any):

1. “Greed, anger, and ignorance” (貪瞋癡) are the three fundamental afflictions in Buddhism.
2. “Holy understanding” (勝善知識) refers to noble or superior knowledge aligned with the Buddha’s wisdom.

English Translation (慧律法師2023.7.22開示節錄17):
People can be truly frightening, as they will stubbornly cling to saving face,
holding onto a false sense of dignity rather than accepting the Buddha’s right view and truth.
Why do beings persist in their errors?
It’s because they cannot swallow their pride. That is the biggest problem.

So those who are bent on saving face are effectively bearing the funeral rites of truth—
they bury truth, seal it in a coffin,
simply for the sake of pride—dying in their own display,
all for gaining empty applause and vain glory,
unaware of how huge the karmic consequences are.
When you cut off sentient beings from the Dharma-body and wisdom-life, that is a burden you cannot carry.

To all monastics and lay practitioners offering teachings: that’s fine,
but you must rely on the Buddha’s right view,
and rely on the insight of the patriarchs.

Original Text (慧律法師2023.7.22開示節錄17):
人很可怕的，為了那一點死要面子，
死要虛偽的尊嚴，寧可不要佛陀的正見真理。
眾生對於錯誤為什麼一直堅持？
就是臉拉不下來， 這是最大問題。
所以死要面子的人是真理的送終者，
他可以把真理掩蓋，埋在棺材裡面，
但是，他就是要面子，就是死在炫耀，
為了得到虛偽的掌聲和榮耀，
而不知道自己負的因果有多大，
斷眾生的法身慧命，你扛不起的。
奉勸所有的法師、居士，要說法，行！
你要依據如來的正見。
要依據祖師的知見。

Footnotes/Annotations (if any):

1. “Cut off sentient beings from the Dharma-body and wisdom-life” (斷眾生的法身慧命) refers to misguiding or deceiving them such that they lose their chance for genuine spiritual liberation.
2. “Insight of the patriarchs” (祖師的知見) indicates the teachings and understanding passed down from eminent masters in the lineage.

 

English Translation (慧律法師2023.7.22開示節錄18):
All phenomena are actually the one reality of the dharmadhātu—
there is nothing complicated about it.
Transform what is complicated into the one true mind;
that is called studying the Buddha’s path.
Take the one true mind and make it complicated,
with endless conflicts—this is called an ordinary being.

Original Text (慧律法師2023.7.22開示節錄18):
萬法都是一真法界，
沒有什麼複雜的。
把複雜的變成一真心，
就叫做學佛。
把一個真心變得很複雜，
爭執不斷，那個叫凡夫。

Footnotes/Annotations (if any):

1. “One reality of the dharmadhātu” (一真法界) emphasizes that all phenomena share a single, unified essence beyond duality.
2. “Ordinary being” (凡夫) refers to one who remains entangled in delusion and dualistic conflicts.

English Translation (慧律法師2023.7.22開示節錄19):
If you have not yet broken through subject–object (能所) as the Buddha did,
then how you look at things is paramount.
If your perspective is negative, you suffer greatly.
If your perspective is healthy, your mind remains joyful.

For any matter, if you think in a negative way, you cast a shadow over your mind.
Those who listen to the Dharma and have a wholesome mindset
do not cling to those shadows,
but instead recognize the preciousness of adverse conditions as opportunities for growth and maintain humility.
They understand that receiving others’ praise does not define one’s actual attainment—
that insight is invaluable!

So if you have not reached the Buddha’s level, you should at least have a healthy viewpoint.

Original Text (慧律法師2023.7.22開示節錄19):
如果還沒有像佛一樣破除能所，
對事情的看法就很重要。
你的看法是負面的，你就痛苦不堪。
你的看法是健康的，你的心靈就快樂。
凡事負面思考，你的心就有陰影。
聽經聞法，擁有健康的心靈，
不會著於陰影，
會知道逆增上緣的可貴，也懂得謙卑，
了解別人的讚歎不代表自己的成就，
哇！那不得了，
所以你還沒有到佛的境界，先要有健康的看法。

Footnotes/Annotations (if any):

1. “Breaking through subject–object” (破除能所) refers to transcending dualistic perception.
2. “Adverse conditions as opportunities for growth” (逆增上緣) indicates difficult situations that help one strengthen practice.

English Translation (慧律法師2023.7.22開示節錄20):
The true mind is called the “head.”
But having personal viewpoints is like placing another head on top of your head.
If you cling to existence or cling to non-existence,
that is like placing a head upon a head; it becomes mental defilement,
so you cannot perceive the true mind of the Tathāgata.

Hence, the Tathāgata’s right view is pure—
what does “pure” mean?
It means “not a single thing.”

Once you add an extra “head,” your view becomes defilement.
Any kind of personal standpoint is mental defilement:

• Clinging to the view of existence—defilement;
• Clinging to the view of non-existence—defilement;
• Clinging to “both existence and non-existence”—defilement;
• Clinging to “neither existence nor non-existence”—defilement;
• Clinging to a mundane viewpoint—defilement;
• Clinging to a saintly viewpoint—defilement.

Because sentient beings grasp appearances with false views,
they do not know that all phenomena lack subject–object.
They believe external forms are real and can be perceived,
so they cling to delusive views.

Friends, everything you see out there—
none of it is yours.
Nothing you see out there is real.

Remember: let things follow conditions,
but do not forget your own time and place.
Recognize the role you must play,
and shoulder your responsibilities fully.
You cannot simply say, “All forms are illusory,”
and descend into mistaken passivity.

No! Buddhadharma is the positive side of dependent arising.
It is the master of reason,
not a slave to emotions.

“Master, why are you proactive?”
“Why do you teach the Dharma for everyone?”

Because that is my entire life of truth!
To live for the monastic community is an honor;
to live for lay practitioners is an honor;
to live for the Dharma-body and wisdom-life of countless beings is an honor.
No one needs to teach me this—am I right?
And we do not need any reciprocal exchange, correct?

The joy and serenity of the mind—
that is the greatest gift from our true suchness.
Granting ourselves this joy—
granting ourselves this serenity—
is the finest gift.

Original Text (慧律法師2023.7.22開示節錄20):
真心叫做頭，
知見叫做頭上安頭。
起有見，起無見，
都是頭上安頭，都是心垢，
那就見不到如來的真心。
是故如來的正見是清淨的，
清淨什麼意思？
是無一物。
只要頭上安頭，見就是垢。
你有種種的看法就是心垢。
落入有見，心垢；
落入無見，心垢；
落入亦有亦無見，心垢；
落入非有非無見，心垢；
落入凡夫見，心垢；
落入聖人見，心垢。
眾生因為取相的妄見，
不知道萬法無能所，
執塵有實體可見，
就是妄見。
諸位，你看出去的東西，
沒有一樣是你的。
你看出去的東西，
沒有一樣是真的。
記得，隨緣過日，
不要忘記自己的時空，
你扮演什麼角色，
該扛起的責任，
就必須負責到底，
你不能說凡所有相皆是虛妄，
就變成一種錯誤的消極。
不！佛法是緣起的積極，
他是理性的主人，
不是感性的奴隸。
師父，你怎會主動？
為什麼為大家說法？
因為這是我生命當中真理的全部啊！
我為法師而活著，榮耀；
我為在家居士而活著，榮耀；
我為無量無邊眾生法身慧命而活，榮耀。
這不須要人家教，對不對？
我們也不須要有對價關係，是不是？
心靈的喜悅跟安詳，
是我們真如自性最佳的禮物。
自己賞給自己最佳的禮物，就是喜悅。
自己賞給自己最佳的禮物，就是安詳。

Footnotes/Annotations (if any):

1. “Head upon a head” (頭上安頭) is a Chan/Zen metaphor for adding extra conceptual baggage onto one’s original, pure mind.
2. “No subject–object” (無能所) indicates non-duality.
3. “Positive side of dependent arising” (緣起的積極) means actively engaging in compassionate action while realizing the empty nature of phenomena.

English Translation (慧律法師2023.7.22開示節錄21):
Studying Buddhism can be expressed in a single sentence:
Transform what is “conditioned existence” into “no existence,” and you attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提).

Learning the Twelve Divisions of the Tripiṭaka (三藏十二部經典)
cannot deviate from this key statement:
transform existence into non-existence,
turn conflicts into coolness (清涼).
Do not argue against your destiny.

Original Text (慧律法師2023.7.22開示節錄21):
學佛，一句話：
化有為無，就成阿耨多羅三藐三菩提。
學三藏十二部經典，
不能離開這句關鍵的話，
把有化為無，
把紛爭化為清涼，
不要對命運有所爭吵。

Footnotes/Annotations (if any):

1. “Conditioned existence” (有為) points to phenomena arising from causes and conditions, laden with grasping. “No existence” (無) here points to realizing empty nature.
2. “Turn conflicts into coolness” means resolving disputes by seeing their empty nature, thus bringing peace.
3. “Anuttarā-samyak-saṃbodhi” (阿耨多羅三藐三菩提) is the Supreme Perfect Awakening.

Brief Explanation of Key Concepts and Context

1. Empty Nature (性空): Throughout this text, “empty nature” is used to render 性空 (xìng kōng). It highlights that all phenomena lack intrinsic identity, existing only in dependence on causes and conditions. Recognizing empty nature is central to dissolving clinging and dualistic views.
2. Dependent Arising (緣起): This principle teaches that no phenomenon exists independently; everything arises due to various causes and conditions. Rather than negating the relative world, Buddhism integrates an understanding of empty nature with day-to-day activities and moral responsibilities.
3. One Reality of the Dharmadhātu (一真法界): A key concept in the Avataṃsaka (華嚴) tradition, emphasizing that all phenomena interpenetrate and are fundamentally part of a single, indivisible whole beyond duality.
4. Practical Application: The speaker, Venerable Master Huilu (慧律法師), consistently reminds listeners to apply these insights— “hit the brakes” when afflictions arise, see that all phenomena are without self-nature, and maintain a sincere, compassionate attitude.

Bibliographic References or Acknowledgments

• These excerpts are from Dharma talks (開示) by Venerable Master Huilu (慧律法師) given on July 1 and July 22, 2023.
• Central references include the Avataṃsaka Sūtra (華嚴經) and mainstream Mahayana teachings on emptiness, dependent arising, and the bodhisattva path.

(End of Translation)