Original text in Chinese: http://www.wmxf.net/nr/7/74727.html

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The excerpt is from "A Brief Explanation of 'Wu Xin Ming'" by Yuan Yin Lao Ren, originally published in the second issue of the "Zen" journal in 1990. This work elaborates on the "Wu Xin Ming" (Inscription of the Enlightened Mind), a profound Zen Buddhist text. Here's a brief summary and translation of the key points:

    Introduction to "Wu Xin Ming": The text emphasizes the importance of practicing the deep teachings of Buddhism through the compassion of Buddhas and Bodhisattvas. This approach makes it easier to achieve a focused and enlightened state of mind. The practice is likened to using modern transportation compared to walking on foot, indicating efficiency and effectiveness.

    The Essence of "Wu Xin Ming": The poem "Wu Xin Ming" itself is composed of 40 lines, each with four characters, totaling 160 characters. Despite its brevity, it encapsulates the essence and key principles of achieving Buddhahood and understanding the mind. It's recommended for practitioners to recite and internalize this text daily.

    Key Teachings and Interpretations:
        The true nature of the mind is neither existent nor non-existent, akin to the flavor of salt in the sea or dye in a fabric – invisible yet undeniably present.
        The concept of 'emptiness' in Buddhism is explained as neither void nor existent. Everything is interdependent and arises due to conditions.
        True practice involves actively engaging with life's experiences, not avoiding them. One should practice mindfulness and awareness without attachment to what is seen or heard.
        True 'mindlessness' is achieved not by suppressing thoughts but by letting the mind be unattached and responsive to circumstances without lingering thoughts or biases.
        Delusions and ignorance are seen as illusions that can be dispelled through awareness and understanding. Once the nature of reality is understood, these fall away.
        Karmic obstacles and hindrances are overcome by recognizing the inherent emptiness of all phenomena and not clinging to any fixed state or concept.

    Conclusion: The path to enlightenment is essentially simple and direct, without need for complex practices or seeking external miracles. The true nature of reality and the mind is accessible and can be realized through clear understanding and practice.

The text emphasizes the importance of direct experience and realization in Zen practice, advocating for a practical approach to enlightenment that integrates daily life with spiritual understanding.
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元音老人：“悟心铭”浅释
Yuan Yin Elder: "Enlightenment Heart Inscription" Brief Explanation

原载于“禅”刊一九九O年第二期
Originally published in the "Zen" journal, 1990, issue 2.

“悟心铭”全文
The full text of "Enlightenment Heart Inscription"

浅释
Brief Explanation

心中心密法，系藉佛菩萨慈悲加被之力修行，故易于得定，打开本来，证悟真心。
The esoteric method of the heart within the heart, relies on practicing through the power of the compassion bestowed by Buddhas and Bodhisattvas. Therefore, it's easy to attain focus, open up the original self (Soh: original Chinese words 本来 mean 'the primordial', not literally 'original self'), and realize the true heart.

譬之旅行，自力修行者，全靠自己两脚行走，修心密则如乘船、乘车，更或乘飞机，所以快速、稳当，有事半功倍之效。
Like traveling, self-practitioners rely solely on walking by their own feet. Practicing heart esoterism is like traveling by boat, car, or even airplane, thus it’s faster, more stable, and more effective.

先师骧陆公，为扶助心密行人更加快速地了悟真心、超凡入圣起见，著有“悟心铭”一首，共四十句，每句四字，共一百六十字，虽文短而字少，但义理丰富深长。
The former teacher, Xiang Lu Gong, in order to help practitioners of heart esoterism to quickly realize the true heart and transcend the ordinary to enter sainthood, wrote "Enlightenment Heart Inscription," consisting of forty lines, each with four characters, totaling one hundred sixty characters. Although the text is short and the words are few, its meaning and rationale are rich and profound.

整个成佛之真谛和修心要诀，均宣示无遗。
The entire true essence of becoming a Buddha and the essential tips for cultivating the heart are fully declared without omission.

诚可谓文约义丰，言简意赅之精要著作，亦现代不可多得之悟心评唱！
It can truly be said to be a concise text with abundant meaning, a work of essence with simplicity in words and richness in meaning, and also a rare modern commentary on understanding the heart!

学者如于修法之余，每天将其朗诵几遍烂熟于胸中，久久自于境缘上一触即发，由真实体中得大机大用。
Scholars, in addition to practicing the method, should recite it several times daily until it is thoroughly memorized. Over time, upon encountering circumstances, they will immediately react, deriving great opportunities and uses from the true essence.

兹为帮助后进者了达其含蓄之玄旨，易于悟心起见，乃逐句浅释，尚望学人珍重，勿轻视之！
This is to help later learners understand its implicit profound meaning and easily realize the heart. Hence, a sentence-by-sentence brief explanation is provided. It is hoped that learners will treasure it and not overlook it!

⊙“悟心铭”全文
⊙ The full text of "Enlightenment Heart Inscription"

不是有心 不是无心 不是不见 不是不闻 了了觉知
Not having a mind, not lacking a mind, not not seeing, not not hearing, clearly aware and knowing,

不著见闻 荡然无住 是名无心 心若无住 妄依何立
Not attached to seeing and hearing, completely unattached, this is called mindlessness. If the heart is unattached, where can delusion stand?

妄既不立 夙障自除 问心何来 因境而起 境亦不有
Once delusion does not establish, early obstacles remove themselves. Asking where the heart comes from, it arises due to circumstances, and the circumstances also do not exist.

同属幻影 妙用恒沙 尽是缘心 缘心息处 顿证无生
All belong to illusions, wonderful uses are as numerous as grains of sand, all are due to the heart. When the heart of conditions ceases, suddenly prove non-birth.

无生实相 非可眼见 杳杳冥冥 其中有精 证悟之者
Non-birth true nature, not visible to the eye, dark and obscure, within it there is essence, those who prove and realize it,

名曰见性 是故无求 心自宁一 无心可惑 即是大定
are called seeing the nature. Therefore, there is no seeking, the heart naturally becomes one, no heart can be confused, this is great concentration.

得大定者 无动无静 无得无失 无喜无嗔 本位不移
Those who attain great concentration are without movement, without stillness, without gain, without loss, without joy, without anger, their original position does not move,

起应万机 不变随缘 即无生死 成佛要诀 如是而已
respond to myriad situations, unchanged and following conditions, thus there is no birth and death. The essential secret to becoming a Buddha is just this.

⊙浅释
⊙ Brief Explanation

“悟心铭”开始即说：‘不是有心，不是无心。’
The "Enlightenment Heart Inscription" begins by saying: 'Not having a mind, not lacking a mind.'

这二句把妙明真心之体和妙用和盘描绘出来。以妙明真心，既不属有，亦不是无。
These two lines describe the essence and wonderful use of the clear and bright true heart. The clear and bright true heart belongs neither to existence nor to non-existence.

你说它有，无相可见，无声可闻；你说它无，语默动静，行住坐卧，无一不是它在起作用。
If you say it exists, there is no form to be seen, no sound to be heard; if you say it does not exist, in speaking or silence, moving or still, lying or sitting, there is nothing that is not it functioning.

古德譬之‘海中盐味’，‘色里胶青’，虽不能目睹，而体实不无。
Ancient sages likened it to 'the taste of salt in the sea,' 'the dye in the fabric,' though it cannot be seen, its essence truly exists.

释迦文佛告诉我们，它是真空妙有，妙有真空的大宝藏。
Shakyamuni Buddha told us that it is the great treasure of true emptiness and wonderful existence, wonderful existence is true emptiness.

所谓真空者，别于顽空和断灭空，以妙有故，空而不空，不空而空；
The so-called true emptiness is different from stubborn emptiness and annihilative emptiness. Because of wonderful existence, it is empty yet not empty, not empty yet empty.

所谓妙有者，别于妄有或实有，以真空故，有而不有，不有而有也。
The so-called wonderful existence is different from false existence or actual existence. Because of true emptiness, it exists yet does not exist, does not exist yet exists.

次就相用说来，也是非有非无，非无非有的。你说它无，形形色色历然现前，而妙用恒沙；
Next, speaking of its application, it is also neither existent nor non-existent, neither non-existent nor existent. If you say it does not exist, all forms and colors clearly appear before you, and its wonderful uses are as numerous as grains of sand;

你说它有，一切色相，皆因缘所生，无有自体，所起事用，宛如水月空花，无可把持。
if you say it exists, all forms and appearances, all arise due to conditions, without their own substance, the things it brings about, like the moon reflected in water, empty flowers,
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are not graspable.

“心经”云：‘色即是空，空即是色。’就是说色空不二，非有非无。
The "Heart Sutra" says: 'Form is emptiness, emptiness is form.' This means form and emptiness are not two, neither existent nor non-existent.

以一切色相皆是真空妙体之所显现，而真空妙体亦不能离开色相而显其用，更非离色相而别有。
As all forms and appearances are manifestations of the wondrous body of true emptiness, and the wondrous body of true emptiness cannot manifest its function apart from form and appearance, nor does it exist beyond form and appearance.

譬如水起之波，水即是波，波即是水，离波即不可得水，离水亦不可得波。
Like the waves arising from water, water is the wave, the wave is the water; apart from the wave, water cannot be obtained; apart from water, the wave cannot be obtained.

吾人用功，既不可执色相为实有而粘著不舍，更不能偏离色相，废有而著空。
When we practice, we must neither cling to forms and appearances as truly existent and get attached, nor deviate from forms and appearances, abandoning existence and clinging to emptiness.

故不论上座习定，下座起用，均须无所取舍，方契中道之理，走上真空妙有的大道。
Therefore, regardless of whether we are in formal seated meditation or active in application, we must have no preferences or aversions, in order to meet the principle of the Middle Way and walk the great path of true emptiness and wondrous existence.

学者修法，修至妄念消融时，则能念之心，所持之咒，一时脱落，内而身心，外而世界一齐消殒，化为乌有。
When practitioners cultivate the method, and their deluded thoughts dissolve, then the mind of thought, the mantras they hold, all at once fall away. Internally the body and mind, externally the world, all simultaneously collapse, turning into nothingness.

净裸裸一丝不挂，赤洒洒一尘不染，但了了分明，非同木石。
Pure and naked, not clinging to a single thread, utterly unblemished by a speck of dust, yet clearly aware and distinct, not like wood or stone.

这一丝不挂一片虚明的是什么？不是当人非有非无之妙明真心，历历现前，又是什么？！
What is this threadless, empty brightness? If not the wonderfully clear true heart of the person, neither existent nor non-existent, vividly present, then what is it?!

当斯时也，色空不能到，有无不能及；说无之时，周遍法界，说有之时，纤毫不立；诸子百家，百工技艺，乃至诸佛净土，恒沙众生，无不融会于中矣。
At such a time, neither form nor emptiness can reach it, neither existence nor non-existence can touch it; when saying it is non-existent, it pervades the realm of Dharma; when saying it exists, not a hair stands; all philosophies, all crafts and skills, even the pure lands of all Buddhas and the countless beings, all merge within it.

第二句：‘不是不见，不是不闻。’
The second line: 'Not not seeing, not not hearing.'

这教我们做功夫，不可死做，而要活泼泼地历境练心；不要闭目不见，塞耳不闻，须要见无所见，闻无所闻，才能灵活妙用，证成大道。
This teaches us in our practice, not to do it rigidly, but to lively and actively engage with circumstances to train the heart; not to close our eyes and not see, not to block our ears and not hear. We need to see without seeing anything, hear without hearing anything, to be able to flexibly use this skill and realize the great path.

我常见一些错用功者，闭著眼睛，不见事物，塞住耳朵，不闻音声，以为这样就能把心练空，成道了。
I often see some who misuse their practice, closing their eyes, not seeing things, blocking their ears, not hearing sounds, thinking that in this way they can train their heart to emptiness and achieve enlightenment.

殊不知纵然你闭目塞耳、心不接境时，可以做到心死不动，一旦开眼去塞，心对境时，妄心又不免随著色声转动不停。
Little do they know that even if you close your eyes and block your ears, and your heart does not engage with circumstances, you can make your heart immovable. But once you open your eyes and unblock your ears, when your heart engages with circumstances, deluded thoughts inevitably continue to move along with sights and sounds.

以除境灭心，非真了故，何况在闭目塞耳时，内心未必不在暗暗蠢动哩！
Removing circumstances to extinguish the mind is not true enlightenment. Moreover, when closing eyes and blocking ears, it's not certain that the inner heart is not still subtly stirring!

另外，闭目塞耳，更有一大过患，假如学者用闭塞的功夫，真正做到心死不动了，那又做到黑山背后死水中去了，非但不能成佛，且有沦为土木金石之虞。
Furthermore, closing eyes and blocking ears has a major drawback. If a practitioner uses this kind of effort and really achieves an immovable heart, then they have gone to the dead waters behind the dark mountains, not only unable to become a Buddha, but also risking becoming like wood, stone, or metal.

所以学者不可不慎！要真正做到心不为境转，还靠在境界上锻炼。宗下所谓：‘在地上跌倒，还在地上爬起！’离境趋空，终成泡影！
Therefore, practitioners must be cautious! To truly achieve a heart that is not turned by circumstances, one still relies on training within the realm of circumstances. As it is said in our lineage: 'Fall down on the ground, get up on the ground!' Leaving circumstances and seeking emptiness ultimately becomes a mere illusion!

“金刚经”云：‘凡所有相，皆是虚妄！’一切色声，皆因缘生，无有实体；任你美色当前，妙声充耳，俱不过阳焰、空花、海市蜃楼，一时假现。
The "Diamond Sutra" says: 'All phenomena are illusory!' All forms and sounds arise due to conditions, having no substance; no matter the beautiful sights before you, the wonderful sounds filling your ears, they are all but mirages, empty flowers, castles in the air, momentarily appearing illusions.

认清此理，再经时日之推移，和千万次境上的艰苦锻炼，自然心宁神静，遇境安然不动。
Recognizing this principle, then through the passage of time and thousands of times of arduous training in various circumstances, the heart naturally becomes peaceful and the spirit calm, encountering circumstances yet remaining unmoved.

洞山禅师“五位君臣颂”颂第四位‘偏中至’修道位云：‘偏中至，二刃交锋不须避，好手还如火中莲，丈夫自有冲天志！’即教我们活泼用功，历境练心，不须回避见闻，以启将来之大机大用也。
Dongshan Zen Master in his "Five Ranks of Lords and Ministers" praises the fourth rank 'Arriving at the Middle' in the path of cultivation, saying: 'Arriving at the Middle, facing the clash of two blades, there's no need to
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avoid, the skilled hand is like a lotus in fire, a man should have the ambition to reach the sky!' This teaches us to energetically apply our efforts and train our hearts through various circumstances, without avoiding sights and sounds, in order to initiate great opportunities and functions in the future.

第三句：‘了了觉知，不著见闻！’
The third line: 'Clearly aware and knowing, not attached to seeing and hearing.'

这是承上二句‘不是不见，不是不闻’，而进一步申说应怎样灵活地做功夫，方不致走入歧路。
This follows the previous two lines 'Not not seeing, not not hearing,' and further explains how to flexibly practice, so as not to go astray.

我人修行，是成活佛，所以不是死坐不动，沉空滞寂，坐在黑山背后，可以了道的。
Our practice is to become a living Buddha, so it is not about sitting still, sinking into empty stillness, sitting behind the dark mountains, and thus achieving the way.

云门云：‘即此见闻非见闻，无余声色可呈君！’明白畅晓地告诉我们，你要彻见真心吗？就在你现前见色闻声处。
Yunmen says: 'This very seeing and hearing is not seeing and hearing, no other sounds or colors can be presented to you!' Clearly and lucidly telling us, do you want to thoroughly see the true heart? It's right where you see colors and hear sounds.

了悟这见色闻声底是谁？离开这见色闻声底，你就无处去寻觅它了；假使你著在见色闻声上，又被声色所迷，也见不著它了。
Realize who is it that sees colors and hears sounds? Away from this base of seeing colors and hearing sounds, you have nowhere to seek it; if you are attached to seeing colors and hearing sounds, and are deluded by sights and sounds, you also cannot see it.

这是何等灵活的功夫，岂是死坐不动，不见不闻可以见道的？又云：‘玄虚大道本无著，见色闻声不用聋！’
What a flexible practice this is, how could sitting motionless, not seeing, and not hearing lead to seeing the path? It is also said: 'The great path of mysterious emptiness inherently has no attachment, seeing colors and hearing sounds does not require deafness!'

可见做功夫须活做不可死做；死做不但不能成道，还有流入魔外之虞。
It can be seen that in practicing, one must be lively, not rigid; being rigid not only prevents one from achieving the path but also risks falling into external demonic influences.

所以先师告诉我们，做功夫须在行住坐卧、动静闲忙处活用，不可如木石无知，而要了了分明；虽了了分明而又不可著在声色上！
Therefore, our former teacher tells us, in practicing, we must actively apply it in walking, standing, sitting, lying, in movement and stillness, in leisure and busyness, not being ignorant like wood or stone, but clearly aware; although clearly aware, we also must not be attached to sounds and colors!

换句话说，就是要见无所见，闻无所闻，而不是不见不闻，这样才得灵活妙用。
In other words, we need to see without seeing anything, hear without hearing anything, not simply not seeing or not hearing; this is how we achieve flexible and wonderful use.

即或在座上也要正念昭昭，了了分明而不可茫然无知，落入昏沉或无记。
Even while sitting, we must have proper mindfulness, be clearly aware and not fall into obliviousness or ignorance, not sinking into dullness or forgetfulness.

永嘉大师云：‘惺惺寂寂是，惺惺狂想非；寂寂惺惺是，寂寂无记非。’即此‘了了觉知，不著见闻’之注脚也。
Master Yongjia says: 'Wakeful silence is right, wakeful wild thoughts are not; silent wakefulness is right, silent forgetfulness is not.' This is the footnote to 'Clearly aware and knowing, not attached to seeing and hearing.'

第四句：‘荡然无住，是名无心。’
The fourth line: 'Completely unattached, this is called mindlessness.'

我们平常认为无心，就是一念不生，而一念不生，就是压念不起。
We usually think that mindlessness means not having a single thought, and not having a single thought means suppressing thoughts from arising.

所以大家都用死压功夫，压住念头不让它起来，以为一个念头没有就是好功夫，更以为一念不生的时间，由短而长，便是功夫的上上升进，殊不知这样死做下去，非但不能成佛，成个土木金石倒有份在！
Therefore, everyone uses the effort of rigid suppression, pressing down thoughts to prevent them from arising, thinking that not having a single thought is good practice, and that the longer the duration of not having a single thought, the more progress in practice. Little do they know that continuing in this rigid way not only prevents becoming a Buddha but might turn one into wood, stone, or metal!

因为佛是活泼泼的大觉者，恒沙妙用的伟丈夫，岂是如木石的死硬块，毫无知觉的塑雕像。
For a Buddha is a lively and greatly awakened being, a great man with as many wondrous uses as grains of sand. How could he be like a dead block of wood or stone, a sculpted image without any awareness?

做功夫，不在多种多样的差别境上锻炼自己，心无所住，只是死压心念不起，还能起什么妙用？
In practicing, if one does not train oneself in various different circumstances, and the heart has no dwelling, merely rigidly suppressing thoughts from arising, what wonderful use can be achieved?

不见六祖大师当年救卧轮公案？卧轮禅师初以为压念不起是好功夫，故有颂云：‘卧轮有伎俩，能断百思想，对境心不起，菩提日日长！’六祖一见，知走入死水歧途，故救之云：‘惠能无伎俩，不断百思想，对境心数起，菩提作么长！’卧轮知错改正，方始入道。
Have you not seen the case of the Sixth Patriarch saving the Zen Master Wo Lun? Initially, Wo Lun thought suppressing thoughts from arising was good practice, hence he had a verse: 'Wo Lun has a trick, can sever a hundred thoughts, the heart does not arise towards circumstances, Bodhi grows day by day!' The Sixth Patriarch, upon seeing this, knew he had entered a dead-end path and thus saved him, saying: 'Hui Neng has no trick, does not sever a hundred thoughts, the heart arises several times towards circumstances, how does Bodhi grow!' Wo Lun, realizing his mistake and correcting it, then began to enter the path.

是知无心，不是压念不起，更不是无念之时，由短而长，方为增进，真正无心的功夫，是尽管应缘接物而心无所住；尽管日理万机而意无所染。衷心犹如水上绘画一样，一笔起处，水面马上会合，毫无痕迹，这才是无心的真好功夫。
It is known that mindlessness is not about suppressing thoughts from arising, nor is it about extending the duration of no-thought for improvement
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The true practice of mindlessness involves responding to circumstances and interacting with things while the heart remains unattached; managing myriad tasks daily without the intentions being tainted. Just like painting on water, as soon as the brush touches, the water immediately merges back leaving no trace. This is the true excellent practice of mindlessness.

“金刚经”云：‘应无所住而生其心！’这个‘应无所住’的‘应’字，往往被人误解作‘应当’、‘应该’的‘应’字。其实不然，这个‘应’字是‘应缘接物’的‘应’，是教我们在日常生活中应付一切事件，接应所有人物，都要心无所住，荡然无染。而不是只告诉我们在理地上应该或应当无所住著的。
The "Diamond Sutra" says: 'Let the mind be born without abiding anywhere!' The word '应' (should) in '应无所住' (should abide nowhere) is often misunderstood as '应当' (ought to) or '应该' (should), as in a prescriptive sense. In fact, this '应' is about 'responding to circumstances and interacting with things'. It teaches us to handle all events in daily life, to respond to all beings, with a heart that abides nowhere and is completely unattached. It's not just telling us that theoretically we should or ought to abide nowhere.

所以无念是活的，是应缘而无所住染；不是压念不起，死在那里不动。我们只要念起无住，不攀缘，不停留，随用随息，即是无念。
Therefore, no-thought is alive, arising in response to conditions without dwelling or being stained; it's not about suppressing thoughts and being dead still. We just need to have thoughts arise without dwelling, not clinging, not lingering, using them as they come and letting them go, this is no-thought.

僧问赵州：‘如何是无念？’州云：‘急水上打球子！’赵州后更反问投子：‘急水上打球子，意旨如何？’投子云：‘念念不停留！’可见念起无住即无念，而不是一念不生方为无念也。
A monk asked Zhaozhou: 'What is no-thought?' Zhaozhou said: 'Playing a ball on rapid water!' Later, Zhaozhou also asked a disciple: 'Playing a ball on rapid water, what does it mean?' The disciple said: 'Thought after thought without lingering!' It can be seen that no-thought means thoughts arise without dwelling, not that no-thought is having no thoughts arise.

又懒融禅师“无心颂”云：‘恰恰用心时，恰恰无心用；无心恰恰用，常用恰恰无！’即正在用心时，亦不见有心起用，道尽无心的意旨和妙用矣。
Furthermore, Zen Master Lanrong in his "Verses on No-Mind" said: 'Exactly when using the mind, exactly then is no-mind in use; no-mind is exactly in use, constantly used, exactly not there!' That is, even when the mind is in use, it's as if no mind is being used, perfectly expressing the intent and wonderful use of no-mind.

第五句：‘心若无住，妄依何立？」
The fifth line: 'If the heart has no dwelling, where can delusion stand?'

修道人个

个讨厌妄心，要消灭它，打倒它。殊不知妄本不有，只是思想作祟，一切外境宛如水月，皆非实有，众生无知，误认为有，执而不舍，乃成为妄。
Every cultivator detests the deluded mind and wants to eliminate it, to overthrow it. Little do they know that delusion fundamentally does not exist; it's just thoughts wreaking havoc. All external circumstances are like the moon reflected in water, not truly existing. Sentient beings, in ignorance, mistakenly believe them to be real, cling to them, and do not let go, thus creating delusions.

倘能当下一觉，照破幻境，妄即化为乌有。如人做梦，正在做梦时，也认为实有，及至醒来，痕迹也无。
If one can be instantly aware and shatter the illusory realm, then delusions immediately turn into nothingness. Like a person dreaming, who also believes it to be real while dreaming, but upon waking, there is no trace left.

良由真心如镜光，一切色、声、香、味、触、法，皆如镜中所现之影。凡夫愚昧无知，背镜光而取影，造业受报，生死不了；二乘圣人，虽不著尘境，但又背镜影而住光，以有所住，又成法妄，只了分段生死，不了变易生死；一乘学者，悟透佛法、世法，不即镜影，亦不离镜影。以一切影像皆是镜光所成，镜即是影，影即是镜；离镜无影，离影无镜，既不可背镜住影，亦无须离影求镜。既深知影镜皆无所住，当能心无爱憎之情，境无取舍之住。
The true heart is like mirror light, all colors, sounds, fragrances, tastes, touches, and phenomena are like reflections in the mirror. Ordinary people, in their ignorance, turn their backs on the mirror light and chase after the reflections, creating karma and receiving retribution, unable to escape birth and death. The practitioners of the two vehicles, although not attached to the dust of the world, also turn their backs on the reflections and dwell in the light. By having a dwelling, they again create delusive dharmas, only escaping segmented birth and death, not escaping changing birth and death. Practitioners of the one vehicle, who thoroughly understand both the Buddha's teachings and worldly laws, are neither just reflections nor apart from reflections. As all reflections are created by the mirror light, the mirror is the reflection, the reflection is the mirror; apart from the mirror, there is no reflection, apart from the reflection, there is no mirror. As they deeply know that both reflections and mirror are without dwelling, they should have no feelings of love or hatred in their hearts, no attachments or rejections in circumstances.

故学者不必怕妄，但深契一乘玄旨，于境无取无舍，无喜无嗔，则妄自除矣。
Therefore, practitioners need not fear delusions, but should deeply comprehend the profound intent of the one vehicle. In circumstances, have no grasping or rejecting, no joy or anger, then delusions will eliminate themselves.

复次，众多学者，莫不以‘无明’难破，甚有谈虎色变之慨。其实，所谓‘无明’者，亦非实有，不过是妄心作怪，粘著尘境，迷而不觉，假名而已。
Furthermore, many practitioners consider 'ignorance' difficult to break through, and are deeply fearful of it. In fact, what is called 'ignorance' also does not truly exist; it's just the deluded mind playing tricks, clinging to the dust of the world, confused and
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unaware, merely a nominal designation.

行者果能当下凛然一觉，则妄境破，无明自销。譬如千年暗室一灯能明，无须历时消除。故所谓无明者，妄心者，只是我人不觉之故，倘能时时观照，处处凛觉，令心清空廓澈，无所住执，还愁什么无明不破，妄心不息哩！？
If the practitioner can be instantly and firmly aware, then the realm of delusion is shattered, and ignorance naturally dissipates. Like a lamp in a thousand-year-old dark room can illuminate, there's no need for a gradual elimination. Therefore, what is called 'ignorance', 'deluded mind', is simply due to our own unawareness. If we can always observe and be sharply aware everywhere, making our hearts clear and spacious, without any dwelling or attachment, what worry is there of not breaking through ignorance or not stopping the deluded mind?

第六句：‘妄既不立，夙障自除。’
The sixth line: 'Once delusion does not establish, early obstacles remove themselves.'

良以心本通灵无碍，只以迷境著相而成障。所谓夙障者，即多生历劫迷相造业而积累之妄习，迷障遮蔽本性之明，不得自在受用，而复痛苦、艰辛、烦恼无尽也。
The heart by nature is communicative and unobstructed; it's only by being entangled in delusion and attaching to appearances that obstacles are formed. What are called 'early obstacles' are the deluded habits accumulated through many lives and eons of deluded actions and karma. These obstacles obscure the clarity of our true nature, preventing us from freely enjoying it, and again resulting in endless suffering, hardship, and affliction.

今既知一切事相本空，心不留碍，业且不有，虚妄之障，又将安寄？大梅禅师云：‘一切业障在达人份上，如热汤消冰，光明去暗，无所驻足。’盖所谓障者，亦是假名，无有实体。经云：‘罪从心生，还将心灭！’又云：‘心生则种种障生，心灭则种种障灭！’倘能直下无心则妄无立处，妄既不立，则夙障自除矣。
Now that we know all phenomena are fundamentally empty, the heart harbors no obstacles, and karma does not exist, where can the illusory obstacles reside? Great Master Daimei said: 'All karmic obstacles, in the presence of an enlightened person, are like hot soup melting ice, light dispelling darkness, with nowhere to rest.' Indeed, what are called 'obstacles' are also just nominal, without any real substance. The sutras say: 'Sin arises from the heart, and is also extinguished by the heart.' And: 'When the heart arises, various obstacles arise; when the heart ceases, various obstacles cease.' If one can directly attain a state of no-mind, then delusion has no place to stand, and once delusion does not establish, the early obstacles remove themselves.

或谓‘现业易消，定业难免；心业易除，身业难灭’，此亦不可一概而论。不见达摩大师嘱二祖神光曰：‘子将有杀身之报，但为正法免遭毁谤故，此债可予免还。’又一古德中风嘴歪侍者笑谓云：‘和尚终日诃佛骂祖今日受报了。’古德云：‘尔随侍我数十年如此看我？须知一切业障在祖师身上犹如空花水月虽还报犹如不还报而且要还即还要不还即不还你看我嘴歪不歪！’随说随用手一拍嘴巴嘴即正了并斥侍者云：‘尔等执相众生于本来空中作业障想于无偿还中作偿还想是以业障不了受累无穷也。’由此可知一切业障系于心心果真空无所谓障更无所谓还不还。以无还无不还故正不必执不还为不还尽管还而犹不还也。
Some say 'current karma is easy to eliminate, fixed karma is hard to avoid; mental karma is easy to remove, physical karma is hard to extinguish.' This cannot be generalized. Didn't Bodhidharma tell the Second Patriarch Shen Guang: 'You will have the retribution of being killed, but to spare the Dharma from slander, this debt can be forgiven.' Also, an ancient sage who had a stroke and a crooked mouth was laughed at by an attendant saying: 'The monk curses the Buddha and scolds the ancestors all day, today he receives his retribution.' The ancient sage said: 'You have attended me for decades and see me like this? Know that all karmic obstacles in a patriarch's body are like empty flowers and moon in water, although retribution is repaid, it's like not being repaid. And if it needs to be repaid, then repay; if not, then don't. Do you see my mouth crooked or not?' As he spoke, he slapped his mouth with his hand, and his mouth straightened, then scolded the attendant: 'You and all sentient beings create the idea of karmic obstacles in the fundamental emptiness, and create the idea of repayment in the unrepayable. That's why karmic obstacles are endless and troublesome.' From this, it is known that all karmic obstacles are related to the mind; if the mind is truly empty, there is no obstacle, nor is there anything to repay or not to repay. Since there is neither repayment nor non-repayment, one need not cling to non-repayment as non-repayment, just repay and still it's like not repaying.

僧问古德：‘如何是业障？’德云：‘本来空！’僧进问云：‘如何是本来空？’德云：‘业障！’本来空不是顽空或断灭空而是一切事物、业障的当体本来就是空无所有。故二祖神光大师虽受初祖之嘱于传法三祖后仍去还杀身之债而无难色并于临刑时高唱云：‘将头临白刃犹如斩春风！’这是何等气概此真了的弘范也。
A monk asked an ancient sage: 'What is karmic obstacle?' The sage said: 'Fundamentally empty!' The monk further asked: 'What is fundamentally empty?' The sage said: 'Karmic obstacle!' Fundamental emptiness is not stubborn emptiness or annihilative emptiness, but the very nature of all things, karmic obstacles, is fundamentally empty of anything at all. Thus, even though the Second Patriarch Shen Guang, having received the instruction from the First Patriarch, still went to repay the debt of being killed after transmitting the Dharma to the Third Patriarch, he showed no difficulty, and at the moment of execution, he sang loudly: 'Bringing my head to the blade is like cutting the spring breeze!' What a spirit! This is truly a grand example of enlightenment.
 
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第七句：“问心何来？因境而起。” 心本无生因境有！ 这是毗舍浮佛的名言？ 我人之心—即思想本来没有因对境而生起影像，执著不舍，才生起妄想，这就是心。这个心是根—心、尘—境集合而生起的，所以叫作‘集起为心’，它是六尘落谢的影子，纯属虚幻，无有实体。佛经中所说的‘一切唯心造’和‘三界唯心，万法唯识’的‘心’字就是指这个由客观外境反映而生起的虚幻影像心，所以它也是外境，也是客体，而且也不离物质，不可把它看作主观的心！当作主宰世界的真神而宝贝它。

Translation:
The seventh sentence: "Where does the mind come from? It arises due to conditions." The mind originally has no birth but exists due to circumstances. Is this a famous saying of Vasubandhu? Our mind, or thoughts, originally does not exist; it forms images in response to circumstances. Clinging to these and not letting go gives rise to delusions; this is what the mind is. This mind, arising from the combination of the root—mind and the dust—circumstances, is therefore called 'the mind that arises from collection', a shadow of the six dusts, purely illusory, without any real substance. The term 'mind' in the Buddhist scriptures, 'All is made by the mind' and 'The three realms are only mind, all dharmas are only consciousness', refers to this illusory mind-image that arises from the reflection of objective external conditions. Therefore, it is also an external environment, an object, and is not separate from matter. It should not be considered as the subjective mind or revered as the true deity that rules the world.
 
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Continuing the translation from where we left off:

我们做功夫，既要不著森罗万象的外境！更要把这幻影妄心销尽。所谓内而身心，外而世界一起销殒，妙明真心，方才现前。反是，把这虚幻心当作主观实体！真性就被掩没不见了。因之！我们所说‘一切唯心造’的‘心’字！是把它视作被消灭的客观对象来处理的！并非说它是万物的主宰者，这要请广大学佛者搞清楚，不要误会才好！

Translation:
In our practice, we must not only avoid attachment to the myriad phenomena of the external world but also extinguish this illusory and delusional mind. The so-called mind and body internally, and the world externally, collapse together, revealing the wondrously clear true mind. Conversely, treating this illusory mind as a subjective entity obscures our true nature. Therefore, when we say 'All is made by the mind' in Buddhism, it means treating it as an objective entity to be extinguished, not as the ruler of all things. This is an important distinction for Buddhists to understand to avoid misunderstanding.

第八句：“境亦不有！同属幻影！” 经云：“心不自心，因境故心；境不自境，因心故境。”这就把心与境，境与心的相因相成的关系说得一清二楚。心既因境而有，境亦不能离心独立，因境系因缘生！无有自体。比如镜影！虽有万别千差之相，如无镜光，影不能现；境亦如是，无心境无成，即或有美景佳境，无心领受鉴赏，有亦同无。以境不自境，不自谓为美妙胜境也。心与境既相对而生，离一即无，则境与心，皆非真实，同属虚幻之影明矣。或许有人要说，娑婆世界所有景物，皆我人共业所招的业果，假而非真，谓为幻影，可以说得；至于西方极乐世界，乃阿弥陀佛多生历劫精勤修行，为广大众生造福，积累功德，缘熟果满所感之真境，似不可谓为幻影。

Translation:
The eighth sentence: "Circumstances also do not exist! They belong to illusions!" The sutra says, "The mind does not exist by itself; it exists because of circumstances. Circumstances do not exist by themselves; they exist because of the mind." (Comments by Soh: in Chinese there is no 'exists because' but rather more like 'due to environment, hence mind', indicating dependent origination and dependent designation. It is however not asserting dependent existence which is another extreme negated by Nagarjuna, see: https://www.awakeningtoreality.com/2021/02/the-correct-view-of-dependent.html), This clearly states the interdependent relationship between mind and circumstances. The mind exists due to circumstances, and circumstances cannot exist independently of the mind, as they arise from conditions and lack inherent existence. Like a reflection in a mirror, despite the myriad differences in appearance, without the mirror's light, no reflection can be seen; similarly, without the mind, circumstances cannot be established. Even beautiful landscapes, if not perceived and appreciated by the mind, are as good as non-existent. Since circumstances don't exist independently, they cannot be considered as inherently beautiful or sublime. Both mind and circumstances arise interdependently, and without one, the other cannot exist, making them both unreal and merely illusory reflections. Some might argue that the phenomena of the Saha world are the karmic results collectively created by us, and are therefore unreal and illusory. However, the Western Pure Land of Ultimate Bliss, created by Amitabha Buddha through eons of diligent practice for the benefit of all beings, accumulating merit and virtue, and thus manifesting a realm of fruition, seems not to be merely an illusion.

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Continuing the translation:

关于这一点，确应好好讨论一下。因为现在修净土的人很多，如不把净土真相搞清楚，不明白净土究竟是怎么一回事，修行起来不易得力，更谈不到深证念佛三昧，上品往生了。

Translation:
This matter deserves thorough discussion. Nowadays, many practice the Pure Land Buddhism. If the true nature of the Pure Land is not understood clearly, and what it really entails is not comprehended, then the practice will not be effective. Furthermore, achieving deep realization of Buddha-recitation Samadhi and attaining a high-level rebirth in the Pure Land will be difficult.

首先就相来说，娑婆是业障众生造业所招的五浊恶果，而极乐是弥陀愿满德圆所感的清净世界，故一是秽浊丑恶，一是美妙庄严，大有区别。但土从心生，离心无土，离土无心；心即土，土即心。故经云：‘欲净其土，先净其心！’‘随其心净，即佛土净！’是教我人识得净土为何物，好下手用功证取，以免徒取外相，流入歧途。

Translation:
Firstly, in terms of their characteristics, the Saha world is the result of karmic obstacles created by sentient beings, manifesting as the five turbidities and evil outcomes. In contrast, the Pure Land of Ultimate Bliss is a pure realm resulting from the fulfillment of Amitabha Buddha's vows and virtues. Thus, one is tainted and vile, and the other is wondrous and dignified; there is a significant difference. However, the land arises from the mind: without the mind, there is no land; without the land, there is no mind. Thus, the sutra says, "To purify the land, first purify the mind!" "As the mind is purified, so is the Buddha-land!" This teaches us to understand what the Pure Land truly is, enabling us to properly engage in practice and attain it, to avoid merely chasing after external forms and going astray.

既然土外无心，心外无土，心土不相分离，而一真法界—真心—又在圣不增，在凡不减，则极乐净土系从净妙真心中流出，而娑婆秽土离清净佛性亦何可得？以是，极乐虽净，娑婆虽秽，同是真心中显现之影像，犹如镜光中显现之影，虽有形式之殊，净秽之别，但皆如水中之月，了不可得，绝不可因极乐为净月影而妄谓可得也。

Translation:
Since there is no mind beyond the land, and no land beyond the mind, and they are inseparable, and the one true Dharma realm — the true mind — neither increases in the sacred nor decreases in the mundane, the Pure Land of Ultimate Bliss emanates from the pure and wondrous true mind. How can the defiled land of Saha be separated from the pure nature of the Buddha? Therefore, although the Pure Land is pure and Saha is defiled, both are manifestations within the true mind, like reflections in the mirror's light. Despite their differences in form and purity, they are like the moon in the water, fundamentally ungraspable. One should not mistakenly believe that the pure reflection of the moon in the Pure Land can be obtained.

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继续翻译：

次就真假来说，“金刚经”谓：‘凡所有相，皆是虚妄！’以相如上文所说皆镜中之影了不可得，故假而非真，绝不因净、秽、美、丑而分真假，所以极乐国土，虽尽善尽美，亦是虚妄之相。进一步来说，说真道假，皆是我等凡夫执相立名，妄加分别之过。以所谓真假，乃相对而有，离一即不可得，故皆假名。真假既相对而有，则说真之时，假即在其中矣；说假之时，真亦在其中矣。谚云：‘假作真时真亦假。’于无真假处妄作真假，宁非庸人自扰？

翻译：
Regarding truth and falsehood, the "Diamond Sutra" says, 'All appearances are illusory.' As mentioned earlier, all appearances are like reflections in a mirror, fundamentally unattainable. Thus, they are illusory, not real. The distinction between purity and impurity, beauty and ugliness does not determine truth or falsehood. Hence, the Pure Land, despite its utmost goodness and beauty, is also an illusory appearance. Further, labeling something as true or false is a mistake of ordinary people who cling to appearances and arbitrarily differentiate. The so-called truth and falsehood exist only in relation to each other; without one, the other cannot be grasped. Thus, they are all false labels. When truth is declared, falsehood is implied within it; when falsehood is mentioned, truth is also present. As the proverb goes, 'When the false is taken for true, the true also becomes false.' Isn't it a self-inflicted disturbance to fabricate truth and falsehood where neither exists?

复次，镜必显影故，有真心不无假相，无相无从显示真心，故“弥陀经”宣示极乐庄严；影不离镜故，有假相不无真心，无真心无从成其假相，故“金刚经”显示妙体，一法不立。性相既不相离，密切有如水之与波，故见相即见性，无有一物可当情，故谓全假即真；见性不废相，圆成差别妙用，故谓全真即假。真假假真，全是我人妄心作祟，实则灵妙真心，一物不立，有何真假之可言哉？

翻译：
Furthermore, since a mirror necessarily reflects images, the true mind does not exist without illusory appearances, and without appearances, the true mind cannot manifest. Therefore, the "Amitabha Sutra" proclaims the splendor of the Pure Land; because the image is not separate from the mirror, illusory appearances do not exist without the true mind, and without the true mind, these illusory appearances cannot form. Thus, the "Diamond Sutra" reveals the wonderful essence, and no single Dharma stands alone. As nature and appearance are inseparable, closely related like water and its waves, seeing the appearance is seeing the nature. Nothing is fundamentally real, hence the entirely false is true; seeing the nature does not negate appearance, completing the marvelous function of differentiation, thus the entirely true is false. True and false, false and true, are all the workings of our deluded mind. In reality, it is the miraculous true mind, with nothing being established, what can be said about truth and falsehood?

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继续翻译：

故如说极乐世界是真，则娑婆世界亦真；如谓娑婆系假，则极乐亦假。故净秽二土皆从一真法界中流出，绝不可因在缠凡夫，迷昧真心，造业受报，而否定其灵性，谓所现秽土业相，非从佛性真心中宣流也。

翻译：
Therefore, if the Pure Land is said to be true, then the Saha world is also true; if the Saha world is deemed false, then the Pure Land is also false. Thus, both the pure and impure lands originate from the one true Dharma realm. It is not appropriate for entangled ordinary people, who obscure the true mind and create karma to receive retribution, to deny their spiritual nature, claiming that the manifest impure land and its karmic appearances do not emanate from the true mind of Buddha-nature.

再说极乐世界，有四土九品之别。最下层凡圣同居土，虽有种种庄严妙相，但方便有余土与实报庄严土，则土愈高而相愈清淡妙微，至最高常寂光净土，则更净妙微明而一相不立。虽一相不立，亦不出上述三土之外。故执相修行者，只得下品往生，空相见性者，始能往生上品。以是真修净土者，既不执相，亦不废相，只一切放下，端身正坐，诚心敬意，执持名号，以呼吸为数珠，昼夜六时，绵绵密密念去，久久不懈，自得念佛三昧。到那时，不等命终生西，已早预上品莲位矣。

翻译：
Furthermore, speaking of the Pure Land, there are four types of lands and nine levels of birth. The lowest level, where ordinary beings and sages coexist, has various splendid and wonderful aspects. However, as one ascends to higher realms such as the Land of Expediency and the Land of Reward, the appearances become increasingly subtle and wondrous. In the highest Pure Land of Constant Serenity, the features are even more pure and subtly luminous, with no distinct forms established. Despite this, they do not transcend the three aforementioned lands. Therefore, those who practice with attachment to appearances only achieve rebirth in the lower realms, while those who perceive the nature of emptiness can be born in the higher realms. Thus, true practitioners of the Pure Land, not clinging to nor discarding appearances, let go of everything. They sit upright with sincere respect, holding onto the name, using their breath as a rosary, reciting continuously day and night, tirelessly, and attain the samadhi of Buddha-recitation. By then, they don't have to wait for life's end to be born in the west; they have already secured a position in the higher lotus realms.

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当然，我将继续翻译：

第九句：‘妙用恒沙，尽是缘心。’

上面说过，吾人做功夫，不可死压念头不起，将妄心灭尽；只可活转，念起不睬，不令攀缘相续。原因就是将来要起大机大用，还要藉这妄心。这妄心如果压死了，真心也就无从起妙用了。比如水因风起浪，浪若去尽，水也就没有了。“圆觉经”于‘居一切时，不起妄念’后接著就说：‘于诸妄心亦不息灭。’即教吾人用活功夫以启将来般若妙用也。

翻译：
The ninth verse: "The wondrous use of myriad grains of sand all arises from the mind."

As mentioned before, in our practice, we should not suppress thoughts to the point of extinguishing delusional mind; rather, we should let thoughts arise without engaging or continuing the chain of attachment. The reason is that in the future, for significant and profound functions, we will still rely on this delusional mind. If this delusional mind is completely suppressed, the true mind will not be able to manifest its wondrous use. Like water producing waves due to wind, if the waves cease completely, there will be no water. The "Surangama Sutra" states, 'At all times, do not give rise to deluded thoughts,' followed by 'Do not extinguish all deluded minds.' This teaches us to employ a dynamic practice to initiate the future wondrous use of prajna.

我等凡夫的日常起居与一切创作、发明，无一不是这‘妄心’的妙用。离开它，我们就像痴子、傻子一样，不能成就什么事业。在凡夫位，既是它在起作用；将来成贤成圣，所起广大神用，也离不开它。不过在凡夫位，因有住著，称作妄心、识神；在圣贤位，去尽粘缚，称为般若、灵知罢了。

翻译：
All our daily activities, creations, and inventions are the wondrous use of this 'delusional mind.' Without it, we would be like fools or idiots, incapable of accomplishing anything. Among ordinary beings, it is this mind that functions; even in the future, when we become sage-like, the great divine functions that arise cannot be separated from it. However, among ordinary beings, due to attachment, it is called delusional mind or consciousness. Among the sages, having eradicated all attachments, it is referred to as prajna or spiritual wisdom.

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我尝问人：识神与真如相去多少？闻者大惊，谓真如与识神，一是真心，一是妄识，何可相提并论？并以玄沙禅师偈作佐证：‘学道之人不识真，只为从来认识神；无量劫来生死本，痴人唤作本来人！’余闻之，不觉哈哈大笑道：‘阁下识得“本来人”否？若不识，真如就变为识神；若识得，识神就是真如，何有二致？’上面说过，波本是水，水不离波；离波觅水，水从何得？而且水不起波澜，只是死水，何能壮阔？真如不假识神，亦是痴儿，无从起用。玄沙一偈，不是说识神不好，间题症结在识不识得本来人！若识得，则识神由主人指挥，成就一切波澜壮阔的妙用；若识不得，则恶仆凌主，背叛作乱矣。

翻译：
I once asked someone: How far apart are the consciousness-spirit and Suchness? The listener was shocked, saying that Suchness and the consciousness-spirit are entirely different - one is the true mind and the other is delusional consciousness; how can they be compared? They cited a verse by Zen Master Xuan Sha to support their argument: "Those who learn the Way do not recognize the truth, for they have always recognized the spirit; the source of birth and death for countless eons, the fool calls it the original person!" Hearing this, I couldn't help but laugh and said: "Do you recognize the 'original person'? If not, Suchness turns into the consciousness-spirit; if recognized, then the consciousness-spirit is Suchness itself, where is the distinction? As previously mentioned, waves are essentially water, and without waves, there is no water; if one seeks water apart from waves, where can it be found? Moreover, water that does not generate waves is merely dead water, incapable of grandeur. Suchness without the consciousness-spirit is like a foolish child, unable to be utilized. The verse by Xuan Sha is not condemning the consciousness-spirit; the crux of the issue is whether one recognizes the 'original person.' If recognized, the consciousness-spirit, directed by the master, accomplishes all magnificent and vast wondrous uses; if not recognized, then it is like a wicked servant overpowering its master, betraying and causing chaos."

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第十句：‘缘心息处，顿证无生！’

经云：‘息下狂心，即是菩提！’这个道理，就和我们上面所举的影与镜、水与波一样，影与波俱不能离镜与水，同样，妄心也不离菩提正觉。以不离故，除去妄心，即无正觉。故修道人要亲证不生不灭的真如实性，不可用什么手段去除妄心，而只能用一个‘息’字功夫，将这对境攀缘的妄心停息下来，就如波浪息处即是水一样，妙明真心就豁然现前了。

翻译：
The tenth verse: 'Where the mind's conditions cease, one instantaneously realizes the unborn.'

The sutra says: 'Subduing the wild mind is Bodhi.' This principle is similar to what we have discussed earlier about shadows and mirrors, water and waves. Just as shadows cannot be separated from mirrors and waves from water, delusional minds are not apart from Bodhi, the true awakening. Because they are inseparable, removing the delusional mind means there is no true awakening. Thus, practitioners must personally realize the true nature of Suchness, which is neither born nor dies. One should not seek to remove delusional thoughts by any means, but only practice the technique of 'cessation', bringing the mind that clings to conditions to a halt. Just as waves cease to exist independently of water, the wonderful and clear true mind becomes vividly apparent.

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学者果知一切外境，皆如阳焰、空花，无有实体，不去攀缘，不生妄念。则神宁智清，灵光独耀，衷心明净，如镜照物，无取无舍，无爱无憎；虽了了分明而一念不生，一念不生而了了分明，当下即亲证无生实相矣。无须于息心之外更用何拙力也。

翻译：
If practitioners truly understand that all external phenomena are like sun flares or empty flowers, having no substantial existence, and thus do not cling to them, nor give rise to delusional thoughts, then their spirit becomes serene and their wisdom clear, their inner light shines uniquely. The heart is pure and bright, reflecting things like a mirror, without attachment or rejection, without love or hatred. Although clearly aware, not a single thought arises; without a single thought arising, still clearly aware. In that very moment, they personally realize the true nature of the unborn. There is no need for any clumsy efforts beyond calming the mind.

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一切法门不管是念佛、持咒，还是参禅，俱不过是‘息’字的工具和手段，教你由念佛，或是持咒、参禅，将狂心息下，从而打开本来，明见真心罢了。并非从念佛、持咒，或参禅中得个什么奇特玄妙。古德云：‘佛法无你用心处！’又云：‘穿衣吃饭即是，举心动念即乖！’以佛性众生本具，非从外得，不用求，不用取，故无须用力也。相反，著力向外追求，从他讨取，则愈求愈远，越用力取越不得。是以佛法是最伟大的省力事业，非同世法须惨淡营谋、苦心筹措而后可得也。老子曰：‘为道日损！’学人果能将自己所会、所知、所有的一切一切统统放下，则狂心息处，顿证无生矣。谚云：‘踏破铁鞋无觅处，得来全不费工夫！’良有以也。

翻译：
All methods, whether it's chanting Buddha's name, mantra recitation, or Zen meditation, are merely tools and means for the practice of 'calming' the mind. They teach you to calm the restless mind through these practices, thereby revealing the true nature and clearly perceiving the true heart. It is not about obtaining anything special or mysterious from chanting, reciting, or meditating. The ancient sages said: 'In Buddhism, there is no place where effort of mind is needed!' And also: 'Eating and dressing are it; the moment you raise a thought, you deviate!' As all sentient beings inherently possess the Buddha nature, it is not to be obtained from outside, there is no need to seek or grasp it, hence no effort is required. On the contrary, exerting effort to seek externally, to acquire from others, only leads to further distance and harder it is to obtain. Thus, Buddhism is the ultimate effort-saving undertaking, unlike worldly matters which require dreary planning and painstaking efforts to achieve. Laozi said: 'In pursuing the Tao, one reduces daily.' If a practitioner can let go of all their knowledge, understanding, and everything they have, then the restless mind calms down, and the state of no birth is suddenly realized. There is truth in the saying, 'No need for effort where the search ends, the iron shoes are worn through in vain.'

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第十一、十二句：‘无生实相，非可眼见；杳杳冥冥，其中有精！’

这个不生不灭，不来不去，不增不减的真如妙性，是大而无外，小而无内的平等真实之相。“金刚经”云：‘凡所有相，皆是虚妄。’有相之相，皆因缘所成，无有自体，故皆虚幻不实；真实之相，是无相的净妙大相。大相无形故，眼不能见。但功夫做到桶底脱落，能所双亡时，心地法眼，可以见道。但这个‘见’，不是眼睛看见的‘见’，而是见地、知见、体会、领悟之意。因为它虽杳杳冥冥，无相可见，无味可嗅，但非断灭、顽空，而是有‘真精’‘妙体’的。这‘真精妙体’，换句话说，就是‘离念的灵知’。当你功夫做到根尘脱落，人法双忘时，自然时到神知，一下子领悟，证验这净裸裸，赤洒洒，灵明真精，就是你本命元辰。

既证悟了妙性，回过头来以影不离镜故，则目所见、耳所闻、身所触的万象森罗，无一不是它—真精—的显现，无一不是它的妙用，无一不是它的注脚。学人到此地步，则时时闻道，处处见性了。六祖云：‘真见性人，抡刀上阵，亦是见性！’大慧云：‘彻悟人，肉眼亦能见道！’性相不二的妙理，一语宣泄无遗！

翻译：
Verses 11 and 12: 'The true aspect of non-birth is not visible to the eye; in the profound and obscure, there is essence.'

This non-arising and non-ceasing, non-coming and non-going, unincreasing and undiminishing nature of Suchness is a great and equal true aspect, vast without exterior, minute without interior. The "Diamond Sutra" states: 'All phenomena are illusions.' The aspects of phenomena, being dependent on causes and conditions, have no self-nature, thus they are illusory and unreal; the true aspect is the great and pure aspect without characteristics. This great aspect is signless, thus not visible to the eye. But when the practice reaches the point where the bottom of the barrel falls out, and subject and object are both gone, the eye of the mind can see the Way. However, this 'seeing' is not seeing with the eyes, but understanding, realizing, experiencing, and comprehending. Although it is profound and obscure, with no characteristics to be seen or flavors to be smelled, it is not annihilation or empty nothingness, but has 'true essence' and 'wonderful body.' This 'true essence, wonderful body,' in other words, is 'the spirit of wisdom beyond thoughts.' When your practice reaches the point where all attachments to roots and dust fall away, and both self and Dharma are forgotten, spontaneously comes the divine knowledge, instantly realizing and verifying this pure, unadorned, and bright true essence, which is your original nature.

Having realized this wondrous nature, looking back, since the reflection cannot be apart from the mirror, everything that is seen, heard, or touched - the myriad forms and phenomena - are none other than its—true essence—manifestation, its wonderful use, its commentary. For the practitioner at this stage, they constantly hear and see the Dharma, everywhere realizing the true nature. The Sixth Patriarch said: 'A true seer of nature, even in the midst of battle, is still seeing nature.' Dazhi said: 'A fully enlightened person can even see the Way with the naked eye.' The wonderful principle of non-duality of nature and characteristics is thoroughly revealed in a single phrase.

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第十三句：‘证悟之者，名曰见性。’

明心见性一词，现代修道人都把它看作是高不可攀的圣贤边事，非我等凡夫所可攀登、企及的。要了生死，只好念念阿弥陀佛，往生西方去吧，殊不知明心见性并非难事，更不是高不可攀的（其中道理我在“略论明心见性”一文中叙述甚详，现不复赘）。我们只按上述方法，息下狂心，不著前境，亦不息灭正念，更不求奇特玄妙，则了了分明中，无一念可得；虽无一念可得，而了了分明，不落昏昧无记。此即上节所说之‘杳杳冥冥，其中有精’之‘真精’，亦即永嘉大师所谓‘寂寂惺惺，惺惺寂寂’的大道。学者把握时机，当此分明而无念的一发千钧之时，将其一把擒来，即谓之见性！若稍停机伫思，又被它影子所惑；若舍此而别求，或疑为另有玄妙，则杳不可得矣！

翻译：
Verse 13: 'Those who realize and enlighten are called seers of nature.'

The term 'understanding the mind and seeing the nature' is often viewed by modern practitioners as an unattainable feat, reserved for saints and sages, far beyond the reach of ordinary people. To be liberated from life and death, they feel compelled to constantly recite Amitabha Buddha's name, aspiring for rebirth in the Western Pure Land. However, what they do not realize is that understanding the mind and seeing the nature is not an insurmountable task, nor is it unattainable (the rationale for this has been elaborated in my article "A Brief Discussion on Understanding the Mind and Seeing the Nature," which I will not repeat here). We simply follow the aforementioned method, quieting the restless mind, not attaching to external circumstances, not extinguishing right mindfulness, and not seeking the extraordinary or mysterious. In this state of clear and unobstructed awareness, no thoughts arise; although no thoughts arise, awareness is clear and distinct, not falling into obscurity or oblivion. This is the 'true essence' mentioned in the previous section as 'profound and obscure, within which there is essence,' also what Master Yongjia referred to as 'serenely alert, alertly serene.' Practitioners should seize the moment, in this critical instant of clear and thought-free awareness, to grasp it, which is called seeing the nature. If one pauses to contemplate, they will be deluded by its shadows; if one abandons this in search of something else, or doubts its profundity, it will be unattainable.

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洞山禅师“五位君臣颂”，于见道位‘偏中正’颂曰：‘偏中正，失晓老婆逢古镜，分明觌面别无真，休更迷头还认影！’即箴规我人于关键时刻，猛著精彩，心领神会，而勿错过良机也。审如斯，明心见性，亦何难哉？

修道人于初见性后，并非即了，还须时时观照，历境练心，著力打磨，了除习气，方能了生脱死。否则，见境生心，妄念动荡不停，是谓悟后迷，生死依旧不了。故古德多于悟后作牧牛行，绵密保任，以臻圆熟，非一悟即可了手。虽间或也有顿悟、顿修、顿证者，无须做保任功夫，但毕竟为数不多，不可一概而论。洞山禅师于‘偏中正’见道位后，更颂修道位‘偏中至’，即教吾人于见道后，不可得少为足，更须历境练心，除尽妄习，上上升进，以臻究竟也。关于此点，宗下有三关之说，即一、破本参明见真性，为破初关—截断众流；二、绵密保护，长养圣胎，于一切境缘上自在无碍，乃至不用保而毫无走著，是为破重关—涵盖乾坤；三、放任皆是，能入佛，亦能入魔，所谓路途即家舍，家舍即路途，是为破末后牢关—随波逐流。

翻译：
Master Dongshan's "Five Ranks of Master and Servant," in the verse of 'Right in the Middle' states: 'Right in the middle, like a woman encountering an old mirror, seeing face to face, there is nothing else true. Do not be further confused and recognize only the reflection!' This serves as a crucial admonition for us at critical moments to focus sharply, understand intuitively, and not miss the opportunity. In this light, understanding the mind and seeing the nature is not so difficult.

After initially seeing the nature, a practitioner is not yet complete. Continuous reflection, encountering and practicing with various circumstances, diligent cultivation, and eradicating habitual tendencies are needed to truly transcend life and death. Otherwise, encountering circumstances creates a mind of delusion, with ceaseless wandering thoughts, leading to confusion even after enlightenment, and life and death remain unresolved. Therefore, the ancients often engaged in the 'herding the ox' practice after enlightenment, diligently maintaining it to achieve maturity. Instant enlightenment, instant cultivation, and instant verification do occur, but they are rare and cannot be generalized. After the stage of 'Right in the Middle,' Master Dongshan further emphasizes the stage of 'Arriving at the Middle,' teaching us that after seeing the nature, we must not be complacent but continue practicing amidst various circumstances, thoroughly removing delusions and progressing to ultimate realization. Regarding this, there is a saying in our lineage about three barriers: first, breaking through initial understanding to see the true nature—cutting off all streams; second, diligently nurturing and protecting the holy embryo, being unobstructed in all circumstances, to the point of no longer needing protection—encompassing the universe; third, letting go of everything, capable of entering both the Buddha and demon realms, where the path is the home, and the home is the path—flowing with the current.

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第十四句：‘是故无求，心自宁一。’

古德云：‘人到无求品自高！’人有所求，正是粘境著相的反映，心苟真空，不见一物，还求个什么？或曰：非求他物，乃求生西，成佛也。曰：本来是佛，不用求，求则不见。上面说过，息下狂心，即是菩提，只须息，不用求。傅大士云：‘夜夜抱佛眠，朝朝还共起。’它时时在你六根门头放光，不缺分毫，还求个什么？

至于说，求生西方，只须一心念佛，于念佛外，别无他心，所谓全佛是心，全心是佛，心佛道交，打成一片，则决定能生净土。以弥陀乃当人自心之佛，净土乃自心本具之极乐；念佛唤醒自心弥陀，往生自心本具之净土，何用求为？念佛者，贵得一心，一心即无心，既然无心，还求个什么？若著意念心外之佛，求生心外之土，则去道远矣！复次，得念佛三昧者，不见有心、佛、众生之别，东方、西方之异，虽生而无生，

无生而无不生，又何用求往生哩！又求取若极，即无求取，是故从事求取者，求取至究竟，仍归无求无取也。生西不离信愿行，以行能摄信愿故，能精进不懈，一心念佛，信愿即在其中矣。

翻译：
The fourteenth verse: 'Therefore, without seeking, the mind naturally finds peace.'

The ancients said: 'One reaches a high state when there's no seeking!' Seeking is merely a reflection of clinging to circumstances and appearances. If the heart is truly empty, not seeing anything, what is there to seek? Some might say: 'It's not about seeking other things, but seeking rebirth in the Western Pure Land, achieving Buddhahood.' To this, it's replied: 'We are originally Buddhas, there's no need to seek; seeking makes it invisible.' As mentioned earlier, calming the restless mind is itself enlightenment; just calm it, there's no need to seek. Master Fazang said: 'Every night, embracing the Buddha in sleep, every morning, rising together.' The Buddha's light is always shining at the door of your six senses, not missing a bit. What else is there to seek?

Regarding seeking rebirth in the Western Pure Land, one only needs to single-mindedly recite the Buddha's name. Apart from recitation, there should be no other thoughts. It's said that all of the Buddha is in the mind, and all of the mind is the Buddha. The paths of mind and Buddha intersect, becoming one. Thus, one will certainly be reborn in the Pure Land. Amitabha Buddha is the Buddha within each person's mind, and the Pure Land is the ultimate bliss inherent in one's own mind. Reciting the Buddha's name awakens the Amitabha within one's own heart, leading to rebirth in the inherent Pure Land of one's own heart. Why seek it elsewhere? In recitation, valuing single-mindedness, which is no-mind. Since it is no-mind, what else is there to seek? If one focuses on a Buddha outside the mind, seeking a land beyond one's heart, that strays far from the path. Moreover, those who achieve the Samadhi of Buddha-recitation do not see distinctions between mind, Buddha, sentient beings, East, and West. Even in birth, there is no birth; in non-birth, there is nothing that is not born. Why then seek rebirth? Moreover, in seeking to the extreme, there is no seeking. Thus, those who engage in seeking, when taken to the extreme, return to a state of no seeking, no grasping. Rebirth in the West is inseparable from faith, aspiration, and practice. With diligent practice, constantly reciting the Buddha's name, faith and aspiration are inherent in it.

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我人苟能真正做到无求、无得，则心不求宁而自宁，不欲一而自一。功夫做到这步田地，则归家稳坐，绝学无为，安闲度日，逍遥自在矣。

第十五句：‘无心可惑，即是大定。’

关于得定，人皆以为有入定出定之别。坐在这里，不动、不想、不吃、不尿，是入定；一有举动、言说，便是出定。其实，这错会了定的意义。因为坐在这里不动，是死定，不是大定。大定是无出入的。它是对任何境而不惑，随缘起用而无所住，不是死坐不动而有所入的。关于此理，儒家也曾描绘说：‘泰山崩于前而色不变；糜鹿兴于左而目不瞬。’因为死坐不动，只是压念不起，灭其受想不是真了，任你定得百万劫，时劫一过，又复起念著相造业受报。故虽得四空定，生非想非非想天，依旧落轮回，生死不能了。这种死定，古德喻如搬石压草，石去草又复生，故非究竟。南岳磨砖度马祖，即救其出死定也。

修大乘佛法者，不取这种死定，以非究竟，不得真实受用故。昔梁武帝出猎，得一入定五百年之老古椎，甚为惊奇赞叹，思欲与志公禅师较短长，乃令众宫女裸体与二公入浴。老古椎初尚能视听自如，继而闭目不能动，再后，不得不推开众宫女，逃走去矣。反观志公，言笑自若，无动无惊，非活定力，曷克臻此！可见得定不在死坐不动，更不在死坐之时间长短，而须历境练心，对境不惑，起大机用而无所受，方为真定也。

翻译：
If we can truly achieve a state of no seeking and no grasping, then the heart, without seeking, finds peace and, without desire, becomes unified. When one's practice reaches this state, one can return home and sit steadily, cease learning and doing, live leisurely, and enjoy freedom and ease.

The fifteenth verse: 'No mind to be deluded, that is great concentration.'

Regarding concentration, people usually think there is a distinction between entering and leaving concentration. Sitting here motionless, without thinking, eating, or urinating is entering concentration; any movement or speech is leaving concentration. In fact, this misunderstands the meaning of concentration. Sitting motionless here is 'dead concentration,' not 'great concentration.' Great concentration has no entry or exit. It is about being undeluded by any circumstances, spontaneously responding to conditions without attachment. This is not merely sitting motionlessly and entering a state. As Confucianism illustrates: 'Unchanged in face of the collapse of Mount Tai; unmoved by the prancing of a deer.' Just sitting motionlessly, suppressing thoughts and extinguishing perceptions, is not true liberation. No matter how long one achieves such concentration, once the period passes, thoughts and attachments arise, and karma is created, leading to rebirth. Such 'dead concentration' is not ultimate. It's like placing a rock on grass: when the rock is removed, the grass grows back. Nanyue's act of 'grinding a brick to make a mirror' for Mazu was to save him from such dead concentration.

Practitioners of Mahayana Buddhism do not seek this kind of dead concentration, as it's not ultimate and does not lead to true benefit. In the past, Emperor Liang went hunting and found an ancient stump that had been in concentration for five hundred years. Astonished and admiring it, he wanted to compare it with Master Zhi Gong and arranged for court ladies to bathe naked with them. Initially, the ancient stump could see and hear freely, but then had to close its eyes and eventually had to push away the ladies and flee. In contrast, Zhi Gong remained composed and unflustered, a sign of true active concentration. Thus, true concentration is not about sitting motionlessly or for a long duration but about training the mind in various circumstances, remaining undeluded by them, and responding greatly without being affected.

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复次，关于定无出入之真理，“六祖坛经”智隍禅师入道因缘与宗下语录女子入定公案，即是明证，学者毋庸置疑。

第十六至十八句：‘得大定者，无动无静，无得无失，无喜无嗔，本位不移，起应万机。’

上面说，得大定是心无所惑，而不是死坐不动，这里进一步描绘一下对境不惑的行状。修道人往往静中能定，动中即不定；座上能定，下座即不定；也有人得时欢乐，失时忧恼；顺心合意则喜，违己逆情则嗔。这种安住能不动，对境要生心，打作二橛的人，不为真定。真得大定的人，动静一如，闲忙一致，于事既无成、败、得、失之心，亦无爱、嗔、取、舍之意；于心既无喜、怒、哀、乐之情，更无见、闻、觉、知之染；心空如洗，活泼泼地任运随缘，应机起用，绝不会在清净山林中即定，到繁嚣都市即乱；也不会遇事失照，而移易本位的。是以大定乃超越于事物之表，逍遥于情尘之外，不为任何事境所左右，得真实受用的，而不是披枷带锁捆住手脚，死在那里不动的。

我们在日常动用中练得应物接缘而心无粘染，无所住著，就是不移本位。这个本位，就是一乘法界之位，也就是佛位。“法华经”说：‘是法住法位，世间相常住。’简单地说，就是做一切事情，不作做事想；说一句话，不作说话想；显现森罗万象，也不作显现想。这样，尽管做而未曾做，尽管说而未曾说，尽管显而未曾显；但也不是不做、不说、不显，就是本位不移，就是起应万机，也就是世间相常住了。（关于世间相常住之理，兹再略述一下：一、一切事相皆从真心生，是谓住法位，真心常住，故事相亦常住。二、事相中有变迁，所谓沧海桑田，但相续不断，并非断灭。如水与月虽有流逝与盈虚，但卒无绝流与消长者。三、一切事相皆虚幻无生，故亦不灭。）“华严经”云：‘十世古今，始终不离于当念；无边刹海，自他不隔于毫端。’以时间、空间之相，皆因妄念生灭，分别而有。如一念不生，则竖超三际，横遍十虚。任你过去极久远之事，无不历然现前。如智者大师诵“法华经”至‘药王品’，入法华三昧前方便，亲证灵山一会，俨然未散，即世间相常住之铁证也。

Furthermore, regarding the truth of concentration without entering or exiting, the case of Chan Master Zhihui's entry into the path and the recorded case of the woman in concentration in the "Platform Sutra of the Sixth Patriarch" are clear proofs of this, leaving no room for doubt.

Verses 16 to 18: "Those who achieve great concentration are unmoving and still, without gain or loss, free from joy or anger, their original position unwavering, responding to myriad situations."

As previously mentioned, great concentration is about the heart being undeluded, not about sitting motionless. This further describes how one should behave when undeluded by circumstances. Often, practitioners can maintain concentration in stillness but lose it in motion; they can be concentrated while sitting but lose it when they get up. Some are happy when they get what they want and troubled when they don't; pleased when things go their way and angry when they don't. Those who can only remain still and become agitated by circumstances are not truly concentrated. Those who truly achieve great concentration are the same in motion and stillness, in busyness and tranquility, unaffected by success or failure, gain or loss, love or hate, joy or anger, perception or cognition. Their minds are as clean as washed, lively and freely following circumstances, responding appropriately without being confined in a clean mountain forest or disordered in a bustling city; they are not lost or change their original position in any situation. Thus, great concentration transcends the superficial aspects of things and wanders beyond the dust of emotions, unaffected by any circumstances, and achieves true benefit, not like being chained and locked, dead in one place.

In our daily interactions, we practice responding to things and circumstances with an unattached, unanchored heart, which is maintaining our original position. This position is the position of the One Vehicle Dharma realm, or the Buddha position. The "Lotus Sutra" says, "This Dharma abides in its position, and the appearance of the world remains constant." Simply put, it means doing everything without thinking of doing, speaking without thinking of speaking, displaying myriad forms without thinking of displaying. In this way, though acting, speaking, and displaying, it is as if one has not acted, spoken, or displayed anything, and yet it is not that one does not act, speak, or display. This is maintaining the original position and responding to myriad situations, which is the constant appearance of the world. (To further explain the constant appearance of the world: 1. All appearances of things arise from the true mind, which is said to abide in its position, and since the true mind is constant, so are the appearances. 2. There are changes in the appearances of things, like the sea turning into mulberry fields, but they are continuous and not annihilated. For example, although water and the moon have their ebb and flow and waxing and waning, there is never an end to the flow or changes. 3. All appearances of things are illusory and unarisen, so they are also unceasing.) The "Avatamsaka Sutra" says, "From past to present, never departing from the current thought; across the boundless sea of worlds, no separation between self and others at the tip of a hair." As the aspects of time and space arise and perish due to deluded thoughts and distinctions, if no thought arises, one transcends the three times vertically and pervades the ten directions horizontally. Any event from the distant past is clearly present before you. For example, when Master Zhi Zhe recited the "Lotus Sutra" up to the "Medicine King" chapter and entered the expedient means before the samadhi of the Lotus Flower, he personally verified the undispersed assembly at Vulture Peak, which is the ironclad proof of the constant appearance of the world.

　第十九句：‘不变随缘，即无生死。’

　　众所周知，学佛修道，就是为了了生死。但怎样才能真正了脱生死呢？这个问题，恐怕不是每个学佛人都能知道的。以所谓生死者，有二种生死：一是分段生死，一是变易生死。分段生死，是六道轮回，这较易理解。变易生死，是超六道轮回外的一重无形生死，乃修行不究竟之法障，故一般人较难知晓。现在约略解释一下：阿罗汉等小乘圣者虽断见、思二惑，不受分段生死轮回之苦，但偏于空理，以为有扶可修，有道可成，有生死可了，有涅槃可证。拘泥于依所知障助缘所感之界外净土，住在法上，不思变易其身、随缘度生，所知愚惑未尽，是一重无生死之法执生死也。

　　要了这种生死，先须知晓修法只如服药，不可执著不舍；次须明确生死涅槃等空花，无生死可了，无涅槃可证，一法不立，无智无得；而后更要了悟，起大机用，随缘变化，广度众生而本位无所易，不是住在法上不动。一部“心经”就是叫我人先空凡夫根、尘、识之愚执，次空小乘圣人四谛、十二因缘之法执，后空菩萨之智执，起大机用，归无所得，方证阿耨多罗三藐三菩提。

　　真正了生死者，以无法可得，随缘不变故。尽管在六道中头出头没，不见有生死、道别之异；尽管随缘变化身形，度尽一切众生，而本位不易，不见一众生得度。昔有僧问大随禅师：‘尊师圆寂后往生何所？’大随云：‘我师东家作马，西家作牛！’僧赞其彻悟了手，一法不立，随缘向异类中行，而本体无丝毫移易也。

　　洞山禅师“五位君臣颂”末后颂‘兼中到’云：‘不涉有无谁敢和，人人尽欲出常流，折合还归炭里坐！’即颂此最后一位，真了生死者以不了为真了，非离六道，安住净土为真了也。所以说无余涅槃者，无涅槃可证，无所住处之涅槃也。

　　不变随缘，从体起用；随缘不变，摄用归体。体用如如，无住无染，无移无异，斯真了生死矣。

Verse 19: "Unchanging according to conditions, there is no birth and death."

It is well known that learning Buddhism and practicing the path is for the sake of liberation from birth and death. But how can one truly be liberated from birth and death? This question might not be clear to every Buddhist practitioner. There are two kinds of birth and death: one is the segmented birth and death, and the other is the changing birth and death. Segmented birth and death, the cycle of the six realms, is relatively easy to understand. Changing birth and death is a formless birth and death outside the cycle of the six realms, a barrier of incomplete practice, and is more difficult for ordinary people to comprehend. Let me explain briefly: Although Arhats and other Hinayana sages have severed the two defilements of view and thought and are free from the suffering of the cycle of segmented birth and death, they lean towards the emptiness doctrine, thinking that there is something to practice, a path to achieve, birth and death to be liberated from
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and nirvana to be realized. They cling to the pure lands beyond the known barriers, dwelling in dharma, not thinking of changing their form or adapting to conditions to liberate beings, and their ignorance of the unknown is not yet exhausted. This is a form of birth and death due to clinging to dharma, a form of birth and death in the absence of birth and death.

To liberate from this kind of birth and death, one must first understand that practicing dharma is like taking medicine, and should not be clung to; then, one must realize that birth, death, nirvana, etc., are like empty flowers, with no birth and death to be liberated from, no nirvana to be realized, no dharma to stand on, no wisdom to be obtained. Furthermore, one must comprehend, activate great functions and adapt to conditions, broadly liberate beings while maintaining the original position unchanged, not just remaining unmoved in dharma. The "Heart Sutra" is about first emptying the delusions of ordinary beings’ roots, dust, and consciousness, then emptying the dharma delusions of the four noble truths and the twelve links of dependent origination of the Hinayana sages, and finally emptying the wisdom delusions of bodhisattvas, activating great functions, returning to the state of no attainment, and thereby realizing Anuttarā-Samyak-Saṃbodhi.

The truly liberated from birth and death is characterized by no dharma to obtain and unchanging according to conditions. Even though wandering through the six realms without seeing any difference in birth and death, adapting to conditions, transforming the form, and liberating all beings, the original position remains unchanged, and no being is seen as liberated. Once, a monk asked Master Dazui, "Where will the respected teacher be reborn after entering nirvana?" Dazui replied, "I will be a horse in the east and a cow in the west." The monk praised his complete enlightenment, the state of no dharma, adapting to different kinds of beings, with his true nature unchanged.

The final verse of Dongshan Chan Master's "Five Ranks of Sovereign and Minister," "Jian Zhong Dao," says: "Who dares to harmonize with the existence and nonexistence; everyone desires to escape the eternal flow, yet they return to sit in the coal heap." This verse praises the last position, where the truly liberated from birth and death is regarded as not liberated; it is not about leaving the six realms or dwelling in the pure land. Thus, the term "nirvana without remainder" refers to nirvana that cannot be realized, a nirvana with no place of abode.

Unchanging according to conditions, activating from the essence; adapting to conditions without changing, integrating function into essence. Essence and function are just as they are, without dwelling, without contamination, without moving, without difference, thus truly liberated from birth and death.

　　第二十句最后结束说：‘成佛要诀，如是而已。’

　　上面三十八句，把整个成佛奥秘和诀窍统统宣示无遗，或许有人说，这些说话，也稀松寻常，并不见有什么奇特、玄妙。难道成佛是这么不起眼的事？不是说成佛是法力无边、神通广大吗？这里并没有说什么神通玄妙呀！殊不知佛法原无奇特处，亦不可作道理会，切不可惹是生非，我人只心无所住随缘度日，做一个无事道人即是，要成六通俱足的果地佛，须先于因地上明悟本性，于明见真性后，勤除习气，分破无明，方能显发神通。不是一下子即能证成三身俱足，六通齐发的果地佛的。

　　关于明悟本性，更有人以神通作准绳，以为发了神通，才为明心见性，否则，即不为见性。这都是凡夫执有、著神奇的恶习。执这种恶习的人，非但自误，抑且误人。因为所谓真性者，不在别处，即在当人六根门头放光。宗下所谓‘目中童子眼前人，海底金乌天上日’。自己不识，不知以之保养，长大成佛，反责识者为非，叫他不要承当，岂不可悲可笑？！

　　若就神通说来，我人一举手、一投足、一言、一笑、一吐、一咳，无不是神通妙用。庞居士所谓：‘神通及妙用，运水与搬柴！’以这些举措、言谈、咳吐、造作，何一不是真心在起妙用？死人的手、足、口、舌会言笑、操作吗？自己整天在神用中而不自知，反而向外别求神通，这不是宗下所谓‘坐在饭桶边，饿煞人无数’么？

　　另外，执有神通，就是有法可得，也就是法执，将来非但不能成佛，成魔倒有份在！须知所谓神通者，乃真心妙用为神，无所住著、无所阻隔为通，而不可在神奇玄妙上会。一作神奇玄特想，即毒素入心，障自悟门，无成道份矣。

　　今之修道者，一百人即有五十双迷著在神奇玄妙上，都忙著搞些障眼法，弄些小神通，而沾沾自喜，以为这是成道的象征，殊不知这是弄精魂！即玄沙所呵的‘学道之人不识真，只为从来认识神’的识神用事，几曾梦见佛法在！这些无知之徒，把毕生精力，枉费在无所谓的枝未上，而不务正修。一俟腊月三十日到来，所谓神通者，不知去向，又恁么昏昏糊糊地向阎罗老子报到去了。而且因为在世炫奇称能，著相造业故，还要受惨重的恶报！

　　这些蠢汉，自己不上正轨，不修根本大法，还要以神通来考验、衡量他人。他哪里知道，学佛是自修、自悟的，人家悟不悟，于你何事？人家悟了，你不能因之成道；人家不悟，对你亦无所损，何用你去考验他？复次，你要衡量他人，须先有超人之见，你用神通来衡量人，自己已先落下风。因悟道根本在对境不惑，不在神通发不发。你若对境起惑，任你发什么大神通，都无真实受用，都不能了生死。

　　根本未明的人遇事不能无染，任你修法而通，或依他—神鬼精灵—而通，以著境住相故，烦恼依旧，不得自在。相反对境不惑的人，心空如洗，毫无粘附，虽一时未通，无须多时，自然五通齐发。以对境能不惑，即是漏尽通，根本已固，不愁枝末不茂盛也。所以我们要常常自考自验，对境是不是无动于衷？如一时尚未臻稳固，不无动摇，能从多动而少动、而不动，即是上上升进，即是成道的象征。不可在神通上著眼，误认发神通才是悟道，更不可以自己意境考验他人，以免妄念丛生失自道心。同时，发了神通亦不要用，以无住无得故，不可向人示现也。

　　最后，还有一桩紧要事，学者不可不知。尝有青年人，以为身心空闲，环境清幽，才能办道，以是每每不抓紧时机，努力修持，而坐等良时、佳境到来。哪知凡夫障重事烦，所谓‘驴事末去，马事又来’，何时有清闲无事的时节？至于地方，更毋庸费心选择，以学佛贵在心地上用功，不重山林死坐。上面说了很多，对境心无粘染，才是真功夫。要对境无染，不在尘境上练心，死坐在山林里，怎么可以练出不动心来？所以只须识得一切色、声等尘境，俱是当人真心所现影像，如镜光所现镜影，不去取著；同时真心离尘境亦不可得，如镜影即是镜光，镜光不离镜影，故即亦无所舍。时时如此观照历练，心空意闲，任运自在，无求无得，即天真佛！还要等什么佳境良辰到来哩，奉劝大众，乘此年轻有为时，抓紧时机，努力奋斗，切莫唐丧光阴，坐失良机，待白了少年头，空悲切！珍重！

The twentieth and final verse concludes: "The key to becoming a Buddha is just this."

The above thirty-eight verses fully reveal the secrets and key points of becoming a Buddha. Some may say that these words seem ordinary and not particularly mystical or marvelous. Isn't becoming a Buddha about boundless dharma power and great supernatural abilities? There is no mention of supernatural or mystical abilities here! Little do they know that the Buddha-dharma originally has no special aspects, nor can it be understood through reasoning, and one should not create disputes. We should live our lives unattached to conditions, being a person of the Way without affairs, and to become a Buddha of complete six supernatural powers, one must first understand the nature on the causal ground. After seeing the true nature, one diligently removes habitual tendencies, breaks through ignorance, and then manifests supernatural powers. It is not that one can instantly realize the complete three bodies and six supernatural powers of a Buddha.

Regarding the realization of the true nature, some people use supernatural powers as a standard, thinking that manifesting supernatural powers signifies the realization of the true nature, otherwise, it is not. This is the bad habit of ordinary people clinging to existence and being fascinated by the mystical. Those who cling to this bad habit not only deceive themselves but also mislead others. Because the so-called true nature is not elsewhere, it is in the light emanating from the six sensory organs of each person. The tradition says, "The child in the eyes, the person in front of the eyes, the golden crow at the bottom of the sea, the sun in the sky." If you do not recognize it and do not know how to nurture it to grow and become a Buddha, you blame the recognizer as wrong and ask them not to take responsibility. How pitiful and laughable is that!

Speaking of supernatural powers, every movement, step, word, smile, spit, cough of ours is the wonderful use of supernatural powers. As layman Pang said, "Supernatural powers and marvelous uses are carrying water and chopping firewood." Aren't all these actions, speech, coughing, and behaviors the wonderful use of the true mind? Can the hands, feet, mouth, and tongue of a dead person speak and act? One spends the whole day in the midst of supernatural uses without knowing it, yet seeks supernatural powers elsewhere. Isn't this what the tradition means by "sitting next to a rice pot, starving countless people"?

Moreover, clinging to supernatural powers means having a dharma to obtain, which is clinging to dharma. In the future, not only will one not become a Buddha, but there is also a possibility of becoming a demon! It should be known that supernatural powers are the wonderful use of the true mind as the supernatural, unattached, unobstructed as the communication, and should not be understood in terms of mystical and marvelous aspects. Once you think of supernatural and special aspects, it is like poison entering the heart, obstructing the door of self-realization, with no chance of attaining the path.

Today, among those who practice the path, half of a hundred are obsessed with mystical and marvelous aspects, busy with eye-deceiving methods, performing minor supernatural powers, and complacently thinking that this is a sign of attaining the path. Little do they know that this is playing with the soul! Just as Xuan Sha scolded, "Those who learn the path do not recognize the truth, only because they have always recognized the spirit." Haven't they ever dreamed of the Buddha-dharma? These ignorant people waste their entire lives on insignificant branches and leaves without focusing on proper cultivation. Once the end of the year arrives, the so-called supernatural powers disappear, and they report confusedly to King Yama. Moreover, because they showed off their abilities and created karma in the world, they will suffer severe retribution!

These foolish people, not on the right track, not practicing the fundamental great dharma, still use supernatural powers to test and measure others. They don't know that learning Buddhism is about self-cultivation and self-realization. What does it matter to you whether others realize or not? If others realize, you cannot attain the path because of them; if others do not realize, it does not harm you, so why test them? Moreover, to measure others, you must first have superior vision, and if you use supernatural powers to measure people, you are already at a disadvantage. Because the essence of realization lies in not being deluded by circumstances, not in whether or not supernatural powers are manifested. If you are deluded by circumstances, no matter what great supernatural powers you manifest, they are of no real benefit and cannot liberate you from birth and death.

Those who have not understood the essence and are affected by circumstances when encountering situations, whether their practice communicates or relies on others—spirits, ghosts, or spirits—due to their attachment to circumstances and forms, their afflictions remain, and they are not free. In contrast, those who are not deluded by circumstances, with their minds as clean as washed, without any attachment, even if they are not yet communicated, will naturally manifest all five communications in due time. As being undeluded by circumstances is the same as the communication of leak exhaustion, the essence is solid, and there is no worry that the branches will not flourish. Therefore, we should constantly self-examine and self-test: are we unmoved in the face of circumstances? If we are not yet stable and are still moved, being able to move less and then not move is progressing upward, a sign of attaining the path. Do not focus on supernatural powers, mistaking the manifestation of supernatural powers for enlightenment, and do not use your own imagination to test others, to avoid losing your path due to the rise of deluded thoughts. Also, even if you have manifested supernatural powers, do not use them, as there is no dwelling and no attainment, and do not show them to others.

Finally, there is one important thing that learners must know. There were young people who thought that only when the body and mind were free and the environment was quiet could they practice the path. Therefore, they often did not seize the opportunity and strive to practice, waiting for the right time and place to come. Little did they know that ordinary people are burdened with obstacles and troubles, as the saying goes, "No sooner does one donkey's business end, another horse's business begins." When will there be a time of leisure and no affairs? As for the place, there is no need to worry about choosing, as learning Buddhism values practicing on the ground of the heart, not just sitting dead in the mountains and forests. As mentioned above, the real practice is to have a heart unattached to circumstances. To be unattached to circumstances, if you do not practice in the dust of circumstances, sitting dead in the mountains and forests, how can you cultivate an unmoved heart? Therefore, as long as you recognize that all colors, sounds, and other dust of circumstances are just images
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manifested by the true mind, like mirror images manifested by mirror light, and do not cling to them; and at the same time, the true mind is not obtainable apart from the dust of circumstances, just as the mirror image is the mirror light, and the mirror light does not depart from the mirror image, hence there is also nothing to abandon. Continuously observing and practicing this way, with an empty heart and a leisurely mind, freely and naturally, without seeking or attaining, you are the true Buddha. Why wait for a better time or place? I advise everyone, while you are young and capable, seize the moment, strive hard, do not waste time, and lose the opportunity. Wait not until your youth fades away, only to lament in vain! Cherish it!