Awakening to Reality: Ganges Mahāmudrā By Elder Yuan Yin (Lecture One)

Ganges Mahāmudrā By Elder Yuan Yin (Lecture One)

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From https://book.bfnn.org/article/0383.htm

(I made the English translations with the help of ChatGPT from the Chinese original)

Footnotes were produced by ChatGPT and are not present in the original Chinese material.

Ganges Mahāmudrā

(Lecture One)

By Elder Yuan Yin

Respect the Dharma Treasure and Open the Wisdom Eye

Cultivate a Sincere and Reverent Mind to Enter the Essential Gate of the Path

Preface

Original Text:

恒河大手印

（第一讲）

元音老人著

恭敬法宝·开智慧眼

居心诚敬·入道要门

Preface

Original Text:

序

恒河大手印是佛教密宗中的一种高层次修法，不修而修，修即无修，言语道断，心行处灭，于一念不生而了了分明，虽了了分明而一念不生处，讨个消息，然后悟烦恼即是菩提，妄念即是妙用，空有不二，体用一如，一切法皆是佛法。

元音老人（李钟鼎老先生）以九十四岁的高龄，讲经说法，著书立说，不遗余力。此书是继《佛法修证心要》的又一部巨著，反覆叮咛，和盘托出，生动活泼，触类旁通，确是度生的宝筏，成佛的要诀。希望读此书的志士仁人，开智慧眼，入无相门，大机大用，悲愿无尽，庶不辜负老人的一番苦心！

一九九九年一月后学徐恒志拜序

English Translation:

Preface

Ganges Mahāmudrā is a high-level practice in Buddhist Vajrayāna. It is the non-practice that is practice; practice is non-practice. It transcends words and language; the mind's activity is extinguished. In the state of no-thought arising, there is clear awareness. Though clearly aware, in the place where not a single thought arises, one seeks the news, and then realizes that afflictions are precisely bodhi, deluded thoughts are wondrous function. Emptiness and existence are non-dual; essence and function are of one suchness. All dharmas are Buddhadharma.

Elder Yuan Yin (Mr. Li Zhongding), at the advanced age of ninety-four, tirelessly lectures on the sutras and expounds the teachings, writing books and establishing doctrines. This book is another great work following "The Essentials of Buddhist Cultivation and Verification," repeatedly exhorting and fully revealing, vivid and lively, drawing analogies extensively. It is indeed the precious raft to ferry beings, the essential key to becoming a Buddha. I hope that the aspiring gentlemen reading this book will open the wisdom eye, enter the gate of non-form, wield great potential and function, with infinite compassionate vows, so as not to disappoint the elder's painstaking efforts!

Humbly prefaced by later learner Xu Hengzhi in January 1999

Footnotes/Annotations:

Mahāmudrā: A Sanskrit term meaning "Great Seal," referring to advanced meditation practices in Vajrayāna Buddhism that lead to the realization of the mind's true nature.
Vajrayāna: Also known as Tantric Buddhism or Esoteric Buddhism, a branch of Buddhism that emphasizes secret practices and rituals to achieve enlightenment.
Bodhi: Enlightenment or awakening.
Essence and function: In Buddhist philosophy, the essence refers to the true nature of reality, while function refers to its manifestations.
Elder Yuan Yin: A respected Buddhist teacher and author, also known as Mr. Li Zhongding.
"The Essentials of Buddhist Cultivation and Verification": A previous work by Elder Yuan Yin, focusing on key aspects of Buddhist practice and realization.
Wisdom eye: The ability to perceive ultimate truth beyond ordinary perception.
Gate of non-form: Entering the understanding of emptiness, beyond all forms and concepts.
Great potential and function: Possessing profound capabilities and applying them effectively in practice.
Compassionate vows: The commitment to help all sentient beings achieve enlightenment.

Lecture One: The Essential Method to Settle the Mind

Original Text:

第一讲安心法要

◎序言

这里给大家讲一讲大手印。大手印是密宗最高层的法。密宗分九乘次第，这属于最高一乘，藏语为阿底约嘎，就是心中心圆满相应法。我们大家修心中心法已经很长时间了，都应该有些成绩。有的人已经打开本来，见到本性；有的人呢，可能在座上本性现前时，没有觉察而滑过去了。所以今天和大家讲一讲佛性是怎么回事，怎么样才能见到它，见到之后又怎么样来进一步提高向上，启发妙用而圆成佛果，以提醒、敦促大家共同进步。

English Translation:

Lecture One: The Essential Method to Settle the Mind

Introduction

Today, I will discuss with everyone the Mahāmudrā. Mahāmudrā is the highest level of teaching in Vajrayāna Buddhism. Vajrayāna is divided into nine vehicles, and this belongs to the highest vehicle, called Atiyoga in Tibetan, which is the "Heart Essence Perfect Correspondence Method." All of us have been practicing the Heart Essence Method for a long time and should have made some progress. Some have already opened their original nature and seen their true nature; some may have had their true nature manifest during meditation but did not recognize it and let it slip by. Therefore, today I will talk about what Buddha-nature is, how to see it, and after seeing it, how to further improve and ascend, to inspire wondrous function and perfectly achieve Buddhahood, to remind and urge everyone to make progress together.

Footnotes/Annotations:

Mahāmudrā (大手印): Literally "Great Seal" or "Great Symbol," a central practice in Vajrayāna Buddhism aiming at realizing the nature of mind.
Vajrayāna (密宗): Also known as Tantric Buddhism or Esoteric Buddhism, emphasizing secret practices leading to enlightenment.
Nine Vehicles (九乘次第): A classification in Tibetan Buddhism outlining stages or levels of practice leading to enlightenment.
Atiyoga (阿底约嘎): The highest class of teachings in the Nyingma school of Tibetan Buddhism, also known as Dzogchen, emphasizing direct realization of the mind's nature.
Heart Essence Method (心中心法): A meditation practice focusing on the essence of mind.
True Nature (本性): The inherent Buddha-nature present in all beings.
Wondrous Function (妙用): The spontaneous, enlightened activity arising from realizing one's true nature.
Perfectly Achieve Buddhahood (圆成佛果): Fully realizing enlightenment and attaining Buddhahood.

Original Text:

注：密宗判定佛法共分九乘次第——外三乘、内三乘、密三乘。现把这九乘的内容稍微讲讲：外三乘是声闻乘、缘觉乘、菩萨乘，是指阿罗汉、辟支佛、菩萨所行之四谛、十二因缘、六度万行等法，泛指显教。内三乘是指作部、行部、瑜伽部三部修法。作部又称事业部，有增、息、怀、诛等等法门。这都是随顺众生的愿望而起用的法，也是‘先以欲钩牵，后令入佛智’的方便接引法，并不究竟。行部的修法，目的是了生死、出苦海，才算进入了实修。从观想入手，修气、脉、明点，如颇哇法等等。瑜伽意即‘相应’，瑜伽部的修法，事与理相应，言与行相应，上与诸佛相应，下与众生相应。从这里开出三个层次，就是密三乘。密三乘是嘛哈（摩诃）瑜伽、阿努瑜伽、阿底瑜伽。嘛哈瑜伽，意即大圆满相应，将观成的气脉等有相的东西化空，以与无相的法身相应。阿努瑜伽，意即无上圆满相应，以界智为趣入门，进一步把种种显现都化为一实相。阿底瑜伽，意即无比圆满相应，进而合三乘为一大密咒乘。

English Translation:

Note: In Vajrayāna, Buddhism is classified into nine vehicles (yanas). These are the Outer Three Vehicles, the Inner Three Vehicles, and the Secret Three Vehicles. Let me briefly explain these nine vehicles:

Outer Three Vehicles: Śrāvakayāna (Hearer Vehicle), Pratyekabuddhayāna (Solitary Realizer Vehicle), and Bodhisattvayāna (Bodhisattva Vehicle). These refer to the practices of Arhats, Pratyekabuddhas, and Bodhisattvas, involving the Four Noble Truths, Twelve Links of Dependent Origination, and the Six Pāramitās, generally referring to the exoteric teachings.
Inner Three Vehicles: Kriyātantra (Action Tantra), Caryātantra (Performance Tantra), and Yogatantra (Yoga Tantra). Kriyātantra, also known as the Activity Tantra, includes practices for increasing, pacifying, attracting, and subjugating. These are methods that accord with the wishes of sentient beings, serving as skillful means to lead them into Buddha's wisdom, but are not ultimate.

The practices of Caryātantra aim at ending birth and death, liberating from the sea of suffering, thus entering actual practice. Starting with visualization, one practices prāṇa (breath), nāḍīs (channels), and bindus (drops), such as in Phowa practice.

Yoga means "union" or "correspondence." The practices of Yogatantra correspond phenomena with principles, words with actions, aligning above with the Buddhas and below with sentient beings.
From here arise the Secret Three Vehicles: Mahāyoga, Anuyoga, and Atiyoga.
- Mahāyoga means "Great Union," transforming visualized prāṇa, nāḍīs, and other form-based elements into emptiness to correspond with the signless Dharmakāya.
- Anuyoga means "Unsurpassed Union," using wisdom of the realms as the entry, further transforming all manifestations into one reality.
- Atiyoga means "Incomparable Union," advancing to unify the three vehicles into one Great Secret Mantra Vehicle.

Footnotes/Annotations:

Four Noble Truths (四谛): The foundational teachings of Buddhism regarding suffering, its cause, cessation, and the path leading to cessation.
Twelve Links of Dependent Origination (十二因缘): The chain of causation explaining the cycle of rebirth and suffering.
Six Pāramitās (六度): The six perfections practiced by Bodhisattvas: generosity, ethics, patience, effort, concentration, and wisdom.
Kriyātantra, Caryātantra, Yogatantra: Three classes of tantras in Vajrayāna Buddhism representing different levels of practice.
Prāṇa (气): Vital energy or breath.
Nāḍīs (脉): Subtle energy channels in the body.
Bindus (明点): Subtle drops or essences within the body.
Phowa (颇哇法): A Vajrayāna practice of transferring consciousness at the time of death.
Mahāyoga, Anuyoga, Atiyoga: The three highest classes of tantras in the Nyingma school, representing advanced stages of practice.
Dharmakāya (法身): The truth body of the Buddha, representing ultimate reality.

Original Text:

恒河大手印和禅宗一模一样，它也不讲用什么法修，而是讲无修无得无证，直指人心成佛。但无修无得无证这是真如本性的自然智，我们要证到这种境地，才谈得上无修无得无证，而不是空口说白话的。如果仅懂得一些义理，而没有做到心境一如，顺逆无拘，纵横自在，就说无修无得无证，那就完全失去意义了！所以，我们要把恒河大手印和大家讲一讲。

English Translation:

Ganges Mahāmudrā is exactly the same as Chan (Zen) Buddhism. It does not advocate any specific method of practice but speaks of no practice, no attainment, and no realization, directly pointing to the human mind to become Buddha. However, "no practice, no attainment, no realization" refers to the natural wisdom of the true suchness of original nature. Only when we have realized this state can we talk about "no practice, no attainment, no realization," and not just empty words. If one only understands some principles but has not achieved unity of mind and environment, unrestricted by favorable or adverse conditions, free and at ease, yet claims "no practice, no attainment, no realization," then it completely loses its meaning! Therefore, we need to explain Ganges Mahāmudrā to everyone.

Footnotes/Annotations:

Chan (Zen) Buddhism (禅宗): A school of Mahāyāna Buddhism emphasizing direct realization through meditation and insight into one's own nature.
No practice, no attainment, no realization (无修无得无证): A teaching pointing to the ultimate truth where conventional notions of practice and attainment are transcended.
True Suchness (真如): The ultimate reality or the true nature of all phenomena.
Natural Wisdom (自然智): Innate wisdom arising from realizing one's true nature.
Unity of Mind and Environment (心境一如): A state where the mind and external circumstances are in harmony, without separation.

Original Text:

所谓大手印者，并不是有个手印用来修持，不像我们修心中心法时，有六个手印一个咒，须结印持咒修。这个法是直指法门，直接告诉我们，真心是怎么一回事，怎样来开发智慧，怎样来启发妙用。所以这个法是直截了当的直指法门，修心中心法的人听了很有用，因心中心法也是不用通过有相而直证心地的。大手印有很多种，恒河大手印是其中最上之大手印法门，它不要什么观想、气脉、明点、本尊等等的法，也毋须持什么咒，它直下指示我们见性成佛，所以是最高一层的法。

English Translation:

What is called Mahāmudrā does not involve a specific mudrā (hand gesture) for practice. Unlike when we practice the Heart Essence Method, where there are six mudrās and a mantra requiring us to form mudrās and recite mantras, this method is a direct pointing approach. It directly tells us what the true mind is, how to develop wisdom, and how to inspire wondrous function. Therefore, this method is straightforward and direct. Those who practice the Heart Essence Method will find it very useful because the Heart Essence Method also allows direct realization of the mind-ground without relying on form.

There are many kinds of Mahāmudrā, and Ganges Mahāmudrā is the highest among them. It does not require visualization, prāṇa, nāḍīs, bindus, yidams, or any such methods, nor does it require the recitation of mantras. It directly points us to seeing our true nature and becoming Buddha, so it is the highest level of teaching.

Footnotes/Annotations:

Mudrā (手印): Symbolic hand gestures used in Buddhist practice.
Visualization (观想): A meditation practice involving visualizing deities or symbols.
Prāṇa, Nāḍīs, Bindus (气、脉、明点): Subtle energy systems in Vajrayāna practices.
Yidam (本尊): A meditational deity in Vajrayāna Buddhism representing enlightened qualities.
Direct Pointing Approach (直指法门): A method that directly points to the nature of mind without relying on gradual practices.

Original Text:

所谓大手印者，就是一真法界。什么是一真法界呢？一真法界就是我们的本性真如妙体，也就是成佛的根本。为什么叫大手印呢？因为我们的佛性是大而无外，小而无内的，所谓‘大相无形，大音希声’，最大的相是无相之相，无相可见的是最大的相。我们的本性是非空非有，非青非黄，非大非小，一切皆非。所以把它说似一物皆不中，没有什么东西可以比仿，因为它是无形无相无可比拟的，它是大的不得了，尽虚空，遍法界，无物不包，无法不具。手就是心，心就是手，俗语说得心应手，就是这个道理。假如不是心，手也不会动。印就是我们和佛心心相印，佛心就是我心，我心就是佛心；故经云：心、佛、众生三无差别；又云：千佛万佛共一体，即此意也。故大手印，就是我们的大心，就是我们的本性。一切东西由它生起，由它显现，由它变化，这叫大手印。恒河大手印就是这么好，这么高，因而下面我们要把这宝法和大家公开地讲一讲。

English Translation:

So, what is Mahāmudrā? It is the One True Dharmadhātu (Ultimate Reality). What is the One True Dharmadhātu? It is our true nature, the wondrous essence of True Suchness, which is the foundation of becoming a Buddha. Why is it called Mahāmudrā (Great Seal)? Because our Buddha-nature is so great that there is nothing outside of it, and so small that there is nothing inside of it. As it is said, "The great form is without shape; the great sound is rarefied." The greatest form is the formless form; the form that cannot be seen is the greatest form.

Our true nature is neither empty nor existent, neither blue nor yellow, neither big nor small—it is none of these things. Therefore, any description misses the mark; there is nothing that can compare to it because it is signless, shapeless, and incomparable. It is unimaginably vast, pervading all space, encompassing the entire Dharmadhātu, including all things, and containing all dharmas.

"Hand" represents the mind; mind is hand, as the saying goes, "What the mind desires, the hand accomplishes." If not for the mind, the hand would not move. "Seal" means that our mind and the Buddha's mind are in mutual correspondence. The Buddha's mind is my mind; my mind is the Buddha's mind. Therefore, the sutra says: "Mind, Buddha, and sentient beings—these three are no different." It also says: "A thousand Buddhas, ten thousand Buddhas share one essence," which is this meaning.

Therefore, Mahāmudrā is our great mind, our true nature. All things arise from it, manifest from it, and transform through it—this is called Mahāmudrā. Ganges Mahāmudrā is so excellent and profound that we will openly explain this precious teaching to everyone below.

Footnotes/Annotations:

One True Dharmadhātu (一真法界): The ultimate reality or true nature of all phenomena in Buddhism.
True Suchness (真如): The ultimate, unchanging reality underlying all appearances.
"The great form is without shape; the great sound is rarefied" (大相无形，大音希声): A quote expressing that the ultimate reality transcends form and sound.
"Mind, Buddha, and sentient beings—these three are no different" (心、佛、众生三无差别): A teaching emphasizing the unity of all minds with Buddha-nature.
Seal (Mudrā) (印): Symbolizes the sealing or confirmation of the unity between one's mind and the Buddha's mind.
Dharmadhātu (法界): The realm of all phenomena; the totality of existence.

Original Text:

◎正文

‘应知传承诸上师与我心无别’。

English Translation:

Main Text

"You should know that the minds of all lineage masters and our own mind are no different."

Footnotes/Annotations:

Lineage Masters (传承诸上师): The succession of teachers who have transmitted the teachings through generations.
Mind (心): Referring to the true mind or Buddha-nature.

Original Text:

我们佛子应该知道，我们的心——佛性和历代的祖师都是无二无别的。这里拿历代祖师来代替诸佛，因为佛已经涅槃了，佛法现在都是由祖师传授，以祖师代表佛，佛和祖师就合为一体了。我们的心既与传承诸上师无别，就等于与佛无别。讲到这里有人不免要起疑惑，我们是凡夫，佛是神圣，凡圣不一，怎么会是无别呢？他就不知道，性体是不垢不净，不增不减的，无论凡圣都一祥。佛之所以神通广大，妙用无边，而我们不能者，是佛的性体上的污秽积垢都洗清爽了的缘故。我们因为粘著事物假像颠倒妄想，玷污了本性，就像太阳被乌云遮盖了一样，阳光显不出来，所以不能显发神用；但不管乌云多么厚，怎么遮盖，太阳还是在，阳光未曾少一分，乌云散开后，太阳就光芒万丈地现出来了。就是说我们的心尽管污秽（著相的缘故），但是我们只要把污秽、积垢洗清爽了，就和佛一样光明。所谓在圣不增，在凡不减，并不因我们是凡夫就失却了光明的性体；不过因为我们执著颠倒妄想的缘故，习染深重，遮盖住本性，光明不能显现罢了，本体还是一样。

English Translation:

As Buddhist disciples, we should know that our mind—the Buddha-nature—is not different from that of the lineage masters throughout history. Here, we use the past patriarchs to represent all Buddhas because the Buddhas have already entered nirvāṇa, and the Buddhadharma is now transmitted by the patriarchs. By having the patriarchs represent the Buddhas, the Buddhas and patriarchs become one. Since our mind is no different from the minds of all lineage masters, it is equivalent to being no different from the Buddha.

At this point, some may have doubts: we are ordinary beings (凡夫), and the Buddha is sacred; the ordinary and the sacred are not the same—how can they be no different? They do not understand that the nature of reality is neither defiled nor pure, neither increasing nor decreasing; it is the same for both ordinary beings and sages. The reason the Buddha possesses vast spiritual powers and infinite wondrous function, while we do not, is that the Buddha has cleansed all the defilements and impurities from his inherent nature. We, because of clinging to illusory phenomena and indulging in deluded thoughts and inverted views, have defiled our true nature. It's like the sun being obscured by dark clouds—the sunlight cannot manifest. But no matter how thick the clouds are, how they cover, the sun is still there; the sunlight has not diminished at all. When the clouds disperse, the sun shines forth brilliantly.

In the same way, although our mind may be defiled (due to attachment to forms), if we cleanse the impurities and accumulated grime, it will be as bright as the Buddha's. As it is said, "In the sage, it does not increase; in the ordinary person, it does not decrease." Our luminous true nature is not lost because we are ordinary beings. However, due to our attachment to inverted, deluded thoughts, deeply ingrained habits cover our true nature, so the light cannot manifest. But the essence remains the same.

Footnotes/Annotations:

Buddha-nature (佛性): The inherent potential for enlightenment present in all beings.
Patriarchs (祖师): Great masters in the Buddhist tradition who have transmitted the teachings.
Nirvāṇa (涅槃): The ultimate liberation from the cycle of birth and death.
Ordinary beings (凡夫) and sages (圣人): The distinction between unenlightened beings and enlightened ones.
Defilements and impurities: The mental afflictions and obscurations that hinder enlightenment.
Inverted views (颠倒): Misperceptions about reality.
"In the sage, it does not increase; in the ordinary person, it does not decrease" (在圣不增，在凡不减): A teaching emphasizing the unchanging nature of Buddha-nature regardless of one's state.

Original Text:

为什么说这句话呢？这句话非常重要，因为我们现在要成佛，要了生死出轮回，救度众生。就先要知道怎么修法，而修法时，第一要见地正。所谓见地就是因地，就是下手时，先要知道用什么来修，如何修？方能迅速圆成，否则就多走弯路，所以先要知道我们的本性原和诸佛一样，没有区别，用它来修证，就和烧饭需用米一样，绝无有不成。明白了这一点，对我们能修成佛就不疑惑了，这样修持才收功迅速。不然佛是最高至上，无可企攀的，我们都是凡夫，怎么能成佛呢？怎么能修成就呢？一有怀疑就趑趄不前，不能成就了。因为信心是成功之母，要成就任何事情，第一要信心充足，没有信心，做任何事都不能成就。比如修净土宗的人，第一要深信不疑，西方确有净土，我只发愿念佛，临命终时，必得阿弥陀佛接引生西。然后精勤念佛，临终方能成就。如信的不深，将信将疑的，哎呀，我障重呀，能生西方吗？恐怕不能生吧？！那就不行了，因为他怀疑不定，做起来就无力，不能一往直前地努力奋进，就不能成功了。所以信心是第一，任何事情都是这祥，世间事情也是这样，我相信这事能成功，就肯努力去做，虽然遭到失败，也不怕，再接再励地去干，结果一定能成就。否则，一遇挫折，就心灰意懒，势必一事无成。

English Translation:

Why do we say this? This statement is very important because, as we now aim to become Buddhas, to end birth and death and exit the cycle of reincarnation, and to save sentient beings, we must first know how to practice the Dharma. In practicing, the first essential is to have correct understanding (见地正). "Understanding" refers to the cause, the initial approach. At the outset, we must know what to use for practice and how to practice, so we can quickly achieve fulfillment. Otherwise, we will take many detours. Therefore, we must first know that our true nature is originally the same as all Buddhas, without distinction. Using it for cultivation is like using rice to cook a meal—it cannot fail. Understanding this point, we will not doubt our ability to cultivate and become Buddhas. Practicing in this way, we will achieve results swiftly.

Otherwise, if we think the Buddha is the highest and supreme, unattainable, and we are mere ordinary beings, how can we become Buddhas? How can we achieve realization? With such doubts, we hesitate and cannot succeed. Because faith is the mother of success, to accomplish anything, the first requirement is sufficient faith. Without faith, nothing can be accomplished.

For example, practitioners of the Pure Land school must first deeply believe without doubt that there truly is a Pure Land in the West. By making the vow to recite the Buddha's name, at the end of life, one will surely be received by Amitābha Buddha and born in the Western Pure Land. Then, by diligently reciting the Buddha's name, one can achieve success at life's end. If one's faith is not deep, doubting and hesitating—"Oh, my obstacles are heavy; can I be born in the Western Pure Land? Perhaps I cannot?"—then it won't work. Because with doubt, one lacks strength in practice, cannot advance diligently and resolutely, and thus cannot succeed.

Therefore, faith is primary. This applies to any matter, worldly affairs included. If I believe this can be accomplished, I am willing to work hard at it. Even if I encounter failure, I am not discouraged and continue to strive, and eventually, I will succeed. Otherwise, if I become disheartened at setbacks, I will accomplish nothing.

Footnotes/Annotations:

Correct Understanding (见地正): Having the right view or correct insight at the beginning of practice.
Cycle of Reincarnation (轮回): The cycle of birth and death in which beings transmigrate due to karma.
Pure Land School (净土宗): A Mahāyāna Buddhist tradition focused on rebirth in the Pure Land of Amitābha Buddha through practices like reciting the Buddha's name.
Amitābha Buddha (阿弥陀佛): The Buddha of Infinite Light, presiding over the Western Pure Land (Sukhāvatī).
Faith is the mother of success: An expression emphasizing the fundamental importance of faith in achieving any goal.

English Translation:

The opening sentence is meant to make us firmly believe that our nature and the Buddha's nature are no different. Since the lineage masters represent the Buddha and are like the Buddha, our nature is the same as the masters' nature, which is no different from the Buddha-nature. In cultivating the Way, having correct understanding is of utmost importance. If our understanding is incorrect, the result will inevitably be winding and circuitous, leading us down the wrong path.

If we can truly believe that our nature and the Buddha's nature are the same, without any difference, and as long as we practice, knowing to cultivate the essence, transforming inverted delusions, and restoring our original face—without practicing on the physical body or seeking externally—then we will certainly become Buddhas. With this belief, we will not seek externally; otherwise, if we chase outwardly, seeking the Buddha here today, seeking the Buddha there tomorrow, or focusing efforts on the physical body, seeking endlessly, in the end, we will have sought in vain. Because you do not know that the true nature is the Buddha, and instead of seeking within, you turn outward, thus wasting your energy.

To achieve success in practice, one should seek within one's own mind. Awaken our own master; don't be confused, don't dream anymore. The forms and appearances of the world are all illusory, like empty flowers in the sky or reflections in water, unattainable. Do not be deluded by your wife, children, wealth, or status; they are all as transient as a flash of lightning, unattainable.

Therefore, the Lotus Sutra says: "Only this one matter is true; the others are not real." The only reality is our One True Dharmadhātu—the true nature. What is the Dharmadhātu? The Dharmadhātu is the Dharma-nature, also called the True Suchness. Dharma refers to all dharmas; Dhātu means realm or division, encompassing all existence, broadly divided into ten, namely the Four Sages and Six Ordinary Realms.

The Four Sages are Buddhas, Bodhisattvas, Pratyekabuddhas, and Arhats. The Six Ordinary Realms are the six paths of sentient beings—humans, heavens, asuras, hell beings, hungry ghosts, and animals—all manifested from this nature. Therefore, not only do humans and the Buddhas share the same nature, but even beings in the six paths have no difference from the Buddhas' true mind. Unfortunately, they are confused by sights and sounds, heavily burdened by karmic obstacles, and do not realize it.

Thus, the Buddha, out of compassion, appeared in the world to awaken us, urging us not to cling to illusions anymore. "You are all the same as me, the Buddha; quickly awaken and be free from the suffering of birth and death in the cycle of reincarnation." When the Buddha saw the morning star and attained enlightenment on the night of the eighth day of the twelfth lunar month, he said: "Wonderful! All sentient beings possess the wisdom and virtuous characteristics of the Tathāgata. Only because of deluded thoughts, inverted views, and attachments do they fail to realize it."

This shows that we sentient beings have not lost the Buddha-nature due to the cycle of birth and death. As long as we awaken and are not deluded by sights and sounds, we can return to our original face. Ganges Mahāmudrā is profoundly deep; from the very beginning, it reminds us that the minds of all lineage masters and our own mind are the same, without distinction. Do not think they are beyond reach. Our mind and the Buddhas' mind are exactly the same, without the slightest difference.

By affirming this and not doubting that we are Buddhas, and realizing that it is only because we are confused and unaware, attached to forms and inverted views, that we fall into the cycle of reincarnation—now that we have awakened, we are no longer deluded by forms, no longer cling, then we restore our original nature. This is the first essential in becoming a Buddha.

Therefore, the opening speaks this crucial sentence, and below it explains this sentence: how our mind is no different from the Buddhas', how to restore our original nature, how to inspire wondrous function. This sentence is a general outline and is extremely important.

Original Text:

"开头一句话就是叫我们信得及，我们的性和佛没有区别。因为传承诸上师是代表佛的，和佛一样，我们的性就是和上师的性一样，那就和佛性没有两样了。修道见地第一要紧，见地错了，结果必定是迂回曲折，走弯路。我们果能信得及我们的性和佛都是一样，没有区别，只要我们去修，知道在本体上熏修，把颠倒妄想转化，恢复本来面目；而不在色体上修，不向外求，那么我们就一定能成佛。信得及，这时候就不向外求；不然向外驰求，今天到这里求佛，明天到那里求佛，或在色体上著力，求来求去，结果求了一场空；因为你不知道本性是佛，不向内求，转向外取，故白费精力。修行要成就，应向自己本心去求。把我们自己的主人翁喊醒，别迷了，别做梦了，世间的色相都是假的，都是空华水月不可得，不要迷在你的妻子儿女财宝地位上，那都是昙花一现不可得的。所以《法华经》说‘惟此一事实，余二即非真。’唯一真实的就是我们的一真法界——真正的本性。什么是法界？法界就是法性，亦曰实相。法是诸法，界是分界，总赅万有，大分为十，就是四圣六凡。四圣就是佛、菩萨、缘觉、罗汉，六凡就是六道众生——人、天、修罗、地狱、饿鬼、畜生，都是这个性所显化。所以，非但我们人和诸佛的性一样，就是六道众生也和诸佛的真心没有区别，可惜迷于声色，业障深重而不自知。因此，佛怜愍我们，出世唤醒我们，不要再执著做梦了，你们都和我佛一样，赶快醒悟，出生死轮回之苦吧。佛在腊月初八夜睹明星悟道的时候说：‘奇哉！一切众生皆具如来智慧德相。只因妄想颠倒执著，不能证得。’可见我等众生并不因生死轮回而丧失了佛性，只要我们醒悟，不迷于声色，即能回复本来面目。恒河大手印高深得很，一开始就提醒我们：一切传承上师的心和我们的心都是一样的，没有分别，不要以为他们高不可攀。我们和诸佛心是一模一样，无有二致。把这肯定了，不怀疑我们就是佛，只因为我们迷而不觉，著相颠倒，才落轮回。现在我们醒了，不为相所迷，不再取著，那么我们就恢复本来了，这是成佛第一要，所以，开头就讲这句要紧的话，下面就解释这句话，怎么样和诸佛心无别，怎样恢复我们本来，怎么样启发妙用，这句话是个总纲，非常重要。"

Footnotes/Annotations:

Lotus Sutra (《法华经》): A significant Mahāyāna Buddhist scripture emphasizing the potential for all beings to achieve Buddhahood.
One True Dharmadhātu (一真法界): The ultimate reality or true nature encompassing all phenomena.
Dharma-nature (法性), True Suchness (实相): Terms referring to the ultimate, unchanging reality beyond all dualities.
Four Sages (四圣): The four holy realms—Buddhas, Bodhisattvas, Pratyekabuddhas (Solitary Realizers), and Arhats.
Six Ordinary Realms (六凡): The six realms of sentient beings—humans, gods (heavens), asuras, hell beings, hungry ghosts, and animals.
Cycle of Reincarnation (生死轮回): The endless cycle of birth, death, and rebirth due to karma.
Inverted Views (颠倒): Misperceptions that lead beings away from realizing their true nature.
"Wonderful! All sentient beings possess the wisdom and virtuous characteristics of the Tathāgata...": A famous exclamation by the Buddha upon his enlightenment, recognizing the inherent Buddha-nature in all beings.

English Translation:

"Seeing, meditation, and practice—all practices are encompassed by the mind."

Original Text:

"‘见、定、行一切行持皆摄于心。’"

Footnotes/Annotations:

Seeing (见): Refers to correct understanding or right view.
Meditation (定): Refers to concentration or samādhi, a meditative absorption.
Practice (行): Refers to the actions or conduct in cultivation.
All practices are encompassed by the mind (一切行持皆摄于心): Emphasizes that all aspects of practice are contained within the mind.

English Translation:

The three essentials of seeing (view), meditation (samādhi), and practice are the three secret keys of Mahāmudrā, and they are also the essential methods of all Dharma gates. Why is this so? Because in cultivation, the first priority is to have correct understanding. As previously mentioned, knowing that our mind is no different from the Buddhas' mind is called having correct understanding or correct view. With correct view, the cause is correct; only with a correct cause can there be a correct result.

Otherwise, one will inevitably go astray, mistaking the wrong path and unable to realize the correct fruit. Therefore, it is said: "If the cause is not correct, the result will be circuitous." If the cultivator's initial understanding is not correct, one will certainly take detours and ultimately fail. Therefore, "seeing" is extremely important.

We ordinary beings all have self-view (身见), clinging to the notion of a self inherent in the body, clinging desperately. We want to take good care of the body, eat well, dress well, have everything good—all for this physical shell. Look at the masses of beings; who isn't busy for this physical shell? From morning to night, they are busy for the enjoyment of the body. All the affairs of the world are for the body; they all want to pamper and nourish this body.

Because of the desire for enjoyment, they do all sorts of immoral things. If they don't have something, they rob others of it. Wars in the world are fought to seize things: "If you don't give it to me, I'll fight you, destroy your country, and take all that is yours." Such acts of robbery are all for the enjoyment of the body.

All criminal behaviors in society are for the body. If someone wants to eat well and play well but has no money, what can they do? They may kill, commit arson, and rob. But actually, if you create bad causes, you will surely receive evil results! According to the law of cause and effect, you reap what you sow, without the slightest deviation! If you do evil in the cause, you will inevitably receive evil retribution in the result.

But pity these ordinary beings; they are ignorant and unawakened. Just for immediate pleasure, they ignore future evil consequences. If you kill someone, you will be punished by law, perhaps executed. If you rob others, you will face lawsuits and imprisonment. Don't you think about it? Can you escape after doing bad deeds? Alas, they are all confused! The retribution in front of them is not all; in the future, they will suffer the terrible retribution of hell—it's unbearable!

Some people do not understand this principle. They say, "We see some bad people enjoying life now, and conversely, some good people suffering. Isn't this cause and effect inconsistent?" They don't know that cause and effect must be viewed over three lifetimes. The Buddhist scriptures say: "To know the causes of past lives, look at what you receive in this life; to know the effects of future lives, look at what you do in this life."

The blessings they enjoy in this life are due to good deeds in the past. If they do evil now, they will suffer evil retribution in the future. Moreover, doing bad deeds now reduces their current blessings, and their lifespan shortens. You see good people suffering now—that's because they did bad deeds in the past and are now receiving the suffering result. By doing good deeds now, they invisibly reduce their bad retribution. They originally should have suffered much more, but now it's lessened. These retributions change in the unseen, and people don't know. The Buddha sees clearly, so he says: "To know the causes of past lives, look at what you receive in this life."

The Buddha's vision is not like our ordinary eyes. He sees what we cannot see. Thousands of years ago, when the Buddha was in the world, without telescopes or microscopes, he told us: "Humans see a cup of water; the Buddha sees myriad worms." He saw thousands and tens of thousands of microorganisms in a cup of water, very clearly, but humans couldn't see them.

Now, with the naked eye, we see only one sun in the sky. Using astronomical telescopes, we can see stars billions of light-years away. In space, there are other planets, suns, and stars; other planets also have living beings. But the Buddha knew long ago and saw it clearly. He told us that there are many worlds in space, including vertical worlds, inverted worlds, slanted worlds, and so on. There are also many suns, just as modern scientists say, without difference.

Therefore, the Buddha is a foreknower, seeing very clearly, while people are very confused. We should follow the Buddha's teachings.

Correct understanding is crucial; if the understanding is incorrect, one will "blindly wander into calamity and disaster." The Buddhist scriptures speak of view delusions and thought delusions, meaning we have delusions due to incorrect knowledge and attachment to external phenomena.

Earlier, we talked about self-view (身见), which is our first view delusion. Next is extreme view (边见). Because of self-view, the body cannot stay in the world forever; it will die. After death, where does it go? Some say that after death, there is nothing—this is annihilationism (断见). Others say that there is still existence—this is eternalism (常见). Clinging to eternalism or annihilationism is falling into extremes, not leaving the two sides of eternalism and annihilation, called extreme views.

There is also wrong view (邪见), which denies cause and effect, saying there is no cause and effect in the world. This harms people greatly! In the future, when they fall into hell and suffer, they will know. Not to mention the future—even now, retribution is not delayed. If you do bad deeds, you may be executed or imprisoned. Can you escape? So wrong view is most harmful and damaging.

Original Text:

"见地要正，见不正就要‘莽莽荡荡遭殃祸’。佛经里讲见惑和思惑，就是说我们有知见不正和思想著境的迷惑。刚才讲了身见，这是我们见惑的第一个迷惑。下来就是边见。因为有身见故而身体不能常住于世，它要死的，死以后到哪里去了？有人说，死了就没有了，这是断见；另有人说，还是有的，这是常见。不是执常见，就是著断见，都倒在两边，不离断常两边叫边见。还有邪见，就是拨无因果，说世上没有因果，这可害人不浅啊，将来他下地狱受苦就知道了。不要说将来，就是眼前果报也不爽，你做了坏事就会被枪毙或坐牢，你能逃得了吗？所以邪见是最坏事、最害人的。"

Footnotes/Annotations:

Self-view (身见): Attachment to the belief in a real, permanent self inherent in the body and the five aggregates; known as satkāyadṛṣṭi (Sanskrit) or sakkāyadiṭṭhi (Pāli).
View Delusions (见惑) and Thought Delusions (思惑): Categories of afflictions in Buddhist teachings; incorrect views and attachments arising from thinking.
Extreme View (边见): The view that clings to extremes, such as eternalism or annihilationism.
Wrong View (邪见): Views that deny causality, morality, or the efficacy of practice.
Annihilationism (断见) and Eternalism (常见): Two extreme views denying the continuity or permanence of the self or phenomena.
"Blindly wander into calamity and disaster" (莽莽荡荡遭殃祸): A phrase indicating that incorrect views lead to suffering and misfortune.

English Translation:

Next are attachment to views (见取见) and attachment to precepts and prohibitions (戒禁取见). Attachment to views means clinging to false views—regarding the previous three views (self-view, extreme view, and wrong view) as correct views. Attachment to precepts and prohibitions refers to mistakenly engaging in ascetic practices—adhering to various wrong precepts and austerities, believing that by suffering in this body now, after death, one will be reborn in the joys of the human or heavenly realms.

For example, nowadays, some cults falsely claim that the end of the world is near, urging everyone to commit suicide to ascend to heaven, causing mass suicides.

The above five views—self-view, extreme view, wrong view, attachment to views, and attachment to precepts and prohibitions—are all incorrect views. If one's understanding is incorrect, the result will inevitably be circuitous. Knowing that mind is Buddha and Buddha is mind, and that cultivation does not seek externally, not clinging to self-view, is having correct understanding.

When we recite the Buddha's name, we are reciting the mind; reciting the mind is reciting the Buddha. In our practice, we ensure that the mind is straightforward and without deceit, without clinging, eliminating its attachment, and removing its greed, thereby restoring our original nature—this is having correct understanding.

Practicing in this way, we can achieve realization. Therefore, correct understanding is extremely important. Great Master Guifeng Zongmi said: "Due to differences in understanding among practitioners, the fruits of cultivation are fivefold:

Those who practice with heterodox views (seeking Dharma outside the mind), delighting in higher realms and detesting lower ones, attain the meditation of external paths.
Those who correctly believe in cause and effect and also practice with delight and detestation attain the meditation of ordinary beings.
Those who realize the one-sided truth of selflessness and practice accordingly attain the meditation of the lesser vehicle.
Those who realize the truth of emptiness of both self and phenomena and practice accordingly attain the meditation of the great vehicle.
Those who realize that this mind is originally pure, originally without afflictions, inherently possessing the wisdom of non-outflows, and that this mind is Buddha, attain the meditation of the supreme vehicle. The meditation transmitted by Bodhidharma's lineage is this meditation."

From this, we can see how crucial correct understanding (view) or the mind in the process of cultivation is.

Original Text:

"下面还有外道的见取见，戒禁取见。见取见者，迷执妄见——即执前三见为正见。戒禁取见者，妄执苦身——受种种邪戒与苦行，为此身死后生往人天乐处之因。比如现在有某种邪教妄称世界末日到了，大家快点自杀升天，害得大家集体自杀。

以上五种见，身见、边见、邪见、见取见与戒禁取见都是不正见，知见不正，果一定迂曲。我们晓得心就是佛，佛就是心，修行不向外求，不著身见就是知见正；我们念佛就是念心，念心就是念佛，我们用功使这个心能够平直无曲，无有粘著，除去它的住著性，去除它的贪得性，从而恢复本来，就是知见正。这样用功，才能有所成就，所以见地正非常重要。圭峰宗密禅师说：‘修道人因知见的差别，修证的果有五种不同。第一，带异计（心外取法）欣上厌下而修者，是外道禅。第二，正信因果，亦以欣厌而修者，是凡夫禅。第三，悟我空偏真之理而修者，是小乘禅。第四，悟我法二空所显真理而修者，是大乘禅。第五，悟此心本来清净，原无烦恼、无漏智性，本来具足，此心即佛，是最上乘禅。达摩门下所传之禅即是此禅。’由此可见，见地也即因心，在修行的过程上是何等重要。"

Footnotes/Annotations:

Attachment to Views (见取见): Clinging to wrong views, particularly regarding incorrect views as correct.
Attachment to Precepts and Prohibitions (戒禁取见): Wrongly practicing asceticism and adhering to improper precepts, believing it leads to higher rebirth.
External Paths (外道): Non-Buddhist paths or heretical views.
Self-view, Extreme View, Wrong View, Attachment to Views, Attachment to Precepts and Prohibitions: The five wrong views that lead beings astray.
Guifeng Zongmi (圭峰宗密禅师): A prominent Chinese Buddhist master of the Tang Dynasty, known for integrating Chan and Huayan teachings.
Heterodox Views (带异计): Holding views outside of correct Dharma, seeking externally.
Lesser Vehicle (小乘) and Great Vehicle (大乘): Terms referring to Hinayana and Mahayana Buddhism, respectively.
Non-outflow Wisdom (无漏智性): Wisdom that is free from afflictions and does not lead to further rebirth.

English Translation:

What is "meditation" (定)? All practitioners know that to achieve Buddhahood, one must sit in meditation and enter samādhi to develop wisdom and fully realize enlightenment. However, there are many kinds of meditation. The Śrāvakayāna teaches the four dhyānas and eight samādhis. Practitioners progress from the first dhyāna, gradually ascending to the second, third, and up to the fourth dhyāna heaven—these are the four dhyāna meditations. Beyond that, from the realm of infinite space to infinite consciousness, nothingness, and then neither perception nor non-perception, are the four formless meditations. Adding the previous four dhyānas, there are eight kinds of meditation—this is the gradual path of practice.

In contrast, the meditation of the patriarchs does not follow this way. The patriarchs' meditation is sudden cultivation, sudden enlightenment, and sudden realization. They do not practice these kinds of meditation but instead rely on the highest wisdom to reveal their original nature, directly realizing Buddha-nature, and aligning their minds intimately with meditation. They say that meditation with entrance and exit is not true meditation. Only when one is not confused by circumstances and remains unmoved by any situation is it true meditation.

It's not about being tempted by beauty or becoming greedy when seeing gold and silver, yet being able to enter meditation when sitting—that is not true meditation. Some even think that being able to sit still for several days and nights, or even years without moving, is great meditation. Actually, that's incorrect; that is not great meditation but rather the meditation of extinction of feeling and perception.

In such a state, the seventh consciousness (manas) is still active; the fundamental ignorance is not eradicated. They merely do not engage with the external six sense objects, mistakenly believing that consciousness is extinguished. Once they exit meditation and encounter circumstances, their reactions may be even stronger than before entering meditation. This is not ultimate and is not considered great meditation. Therefore, the Chan school does not advocate this kind of meditation.

Let me give an example to illustrate this point. In the past, when the Sixth Patriarch Huineng met Master Wo Lun, Wo Lun said:

"Wo Lun has a skill, Can cut off a hundred thoughts; Facing situations, the mind doesn't arise, Bodhi grows day by day."

Master Wo Lun boasted about his deep meditative skills, claiming he could keep his thoughts from moving all day, and that no matter what circumstances arose, his mind remained unmoved, with his Bodhi wisdom growing daily. It seems that his meditative skills are remarkable, but actually, this is not correct. Why? Because you are dwelling in meditation and not moving—you are dead there. Our goal in becoming Buddhas is to become living Buddhas, not dead ones. Buddhas have lively, boundless wondrous functions, not sitting there motionless. Therefore, this is not correct meditation.

The Sixth Patriarch responded to him:

"Huineng has no skill, Does not cut off a hundred thoughts; Facing situations, the mind arises, How can Bodhi grow?"

In terms of "skills," many practitioners are attached to having "skills" or abilities. "I have supernatural powers; my 'skills' are great. You have no supernatural powers; you have no 'skills' at all." They don't realize that being attached to supernatural powers means they have already fallen into a trap and are stuck there.

For practitioners, any attachment becomes an obstruction, covering the luminous nature of the true mind, preventing one from seeing the true nature and becoming a Buddha. Therefore, even if you have supernatural powers, not only can you not become a Buddha, but you may even become a demon. To become a Buddha, the mind must be empty and pure, without any attachments.

Therefore, the Sixth Patriarch said, "Huineng has no skill; I, Huineng, have no skill." Why did he say this? Because to say you have skill is already to have a place where you are stuck. The true nature is pure and naked, free from any attachments or defilements. The moment you claim to have something, it's already not it. Saying "Huineng has no skill" precisely points out Wo Lun's attachment.

"I do not cut off a hundred thoughts." I don't need to cut off all thoughts. Why? Because I need to activate wondrous functions to save sentient beings! The Buddha is lively and has boundless wondrous functions, not sitting there motionless. When the Buddha appears in the world to teach the Dharma, he must use thoughts. How could he speak without thoughts? Therefore, "I do not cut off a hundred thoughts." There's no need to eliminate all thoughts because we need them to function!

In the Śūraṅgama Sūtra, it says: "Dwelling at all times without arising deluded thoughts," and then continues, "Yet also not extinguishing the various deluded minds." If you try to extinguish the deluded mind, then the right mindfulness is also gone—you become lifeless. Because the deluded mind arises from the true mind, just like waves arise from water. If you eliminate the waves, the water would also be gone. If we extinguish the deluded mind, we become like earth, wood, metal, or stone—can you attain the Way like that? You would become a big rock, a big piece of wood, or a lump of clay.

Therefore, don't be impressed when someone can meditate for a week, several months, years, or even hundreds or thousands of years—that is useless. To realize the great Way, one must open sudden understanding and practice accordingly. In the midst of circumstances, one must continuously refine, staying away from the delusory, illusory realms manifested by one's own mind, to correspond with the true nature. Sitting in dull meditation doesn't work; that's dead meditation and cannot lead to realization.

Original Text:

"什么是定呢？修行人都知道，要成佛得道，须打坐入定才能开发智慧、圆证菩提。但定有多种，如来禅讲四禅八定，修行人由初禅定渐渐上升二禅、三禅直至四禅天顶为四禅定。再上，由空无边处而识无边处，无所有处，而入非想非非想处，为四空天定。加上前四禅定，就是八种定，这是渐次法门修证的定。祖师禅则不然，祖师禅是顿修、顿悟，顿证的。他们不修这种定，而是以极高的智慧打开本来，亲证佛性而心贴贴地与定相应的。他们说：有出有入的定不是大定，对境不迷惑才为真定，对任何境界，心都不动摇，不为之迷倒、惑乱，才叫大定。不是看到美色就动心，看到金银就贪婪，而于打坐时能入定为定的。更有人认为能坐几天几夜，或多少年不动是大定，其实错了，那不是大定，只是灭受想定。他们的第七识法执现行不灭，但以不取外六尘境，妄计识灭耳。一旦出定，遇境反动胜过未入定前，这种不究竟的，不为大定，所以禅宗不主张修这种定。

兹举一例，以证明之。昔日六祖遇卧轮禅师，卧轮禅师说：‘卧轮有伎俩，能断百思想；对境心不起，菩提日日长。’卧轮禅师夸耀他的禅定功夫高深，说他能一天到晚思想不动，任何境界来，都不动摇，菩提智慧一天天在增长。看起来这定功真了不起，其实不对。为什么？你住在定上不动，死在那里了。我们成佛，是成活佛，不是成死佛。是有活泼泼的妙用的，不是死坐在那里不动的，所以这不是正定。正定是没有出入而能起妙用的，你在那里有个‘定功’的住执，坐著不动，不能起用，这个定有什么用？所以六祖救他说：‘慧能没伎俩’，你有本事，我没本事。讲到本事，现在很多的修道人都执著"本事’，我有神通，‘本事’很大，你无神通，就一点‘本事’没有。他就不知道执在神通上，早就堕在窠臼里，死在那里了。修道人凡有所住，就被所住执的事物遮障了本性光明，不能见性成佛，所以尽管你有神通，非但不能成佛，将来成魔倒有份。要成佛必须心空净，毫无执著才行。所以六祖说：‘慧能没伎俩’，我慧能没有伎俩，就是说你有本事，我没本事。为什么这样说呢？因为说有伎俩，早已有落处了，本性是净裸裸、赤洒洒，一法不立，一尘不染的，才说个有，早不是了，‘慧能没伎俩’，正是拈卧轮的落处。‘不断百思想’，我不把思想都断灭掉，为什么呢？我要起妙用度众生呀，佛是活泼泼、妙用无边的，不是死在那里不动的。佛出世说法，也要用思想的，他给我们说法，思想不动能说得出来吗？所以说：‘不断百思想’。什么思想都不须断灭，因为我们还要它派用场呀！《楞严经》曰：‘居一切时，不起妄念’，下接著就说：‘于诸妄心，亦不息灭。’你要把妄心息灭掉，正念就没有了，就死掉了，因为妄心是从真心来的，就像波浪是从水起来的一样，波浪灭掉，水也就没有了。假如我们把妄心息灭掉，就变成土木金石了，你还能成道吗？那就成了大石头、大木头、大泥块了。所以，不要看某人入定一个礼拜，几个月。几年乃至上百年、千年，那没有用，欲证大道，必须开圆顿解，如实修行，在境界上不懈地锻炼，远离自心所现妄想虚幻境，方能相应。呆坐的功夫不行，那是死定，不能成道。"

Footnotes/Annotations:

Śrāvakayāna (声闻乘): The "Hearer Vehicle," one of the early paths in Buddhism focused on individual liberation.
Four Dhyānas and Eight Samādhis (四禅八定): Meditative absorptions leading to higher states of consciousness.
Patriarchs' Meditation (祖师禅): The Chan (Zen) approach emphasizing sudden enlightenment and direct realization.
Sixth Patriarch Huineng (六祖慧能): The Sixth Patriarch of Chan Buddhism, known for his teachings on sudden enlightenment.
Master Wo Lun (卧轮禅师): A contemporary of Huineng who engaged in a dharma exchange with him.
Samādhi of Extinction of Feeling and Perception (灭受想定): A deep meditative state where sensations and perceptions temporarily cease.
Manas Consciousness (第七识): The seventh consciousness in Yogācāra Buddhism, associated with self-attachment.
Śūraṅgama Sūtra (《楞严经》): An important Mahāyāna Buddhist scripture emphasizing meditation and the nature of mind.
Deluded Mind and True Mind: The deluded mind arises from ignorance, while the true mind is the enlightened nature.
Dead Meditation (死定): A term used to describe meditation that lacks vitality and does not lead to enlightenment.

English Translation:

Let me provide another example to prove this point is not false. In the past, during the time of Śākyamuni Buddha, there was a woman meditating beside the Buddha. Bodhisattva Mañjuśrī came and saw that this woman was meditating so close to the Buddha, which was not appropriate. She should have retreated far behind the Buddha. So, he snapped his fingers in front of her to wake her from meditation, but the woman remained unmoved and did not exit her meditation. Seeing that she didn't come out of meditation, Mañjuśrī used his supernatural powers to lift her up to the Trāyastriṃśa Heaven (Heaven of the Thirty-Three), but she still did not exit meditation. Mañjuśrī saw that this was not working and then cast her down into the eighteenth layer of hell, yet still could not make her exit meditation.

The Buddha said, "You cannot make her exit meditation; there is a Bodhisattva named Vimala who can make her come out of meditation." As soon as he spoke, Bodhisattva Vimala came from below. The Buddha said, "You came at the right time; please make this woman exit her meditation." Bodhisattva Vimala snapped his fingers in front of the woman, and she immediately exited meditation.

This story is perplexing because Mañjuśrī Bodhisattva is the teacher of seven Buddhas, possessing immense wisdom. How could he not make this woman exit meditation? And Bodhisattva Vimala, who is just a Bodhisattva from below, was able to make her exit meditation with a snap of his fingers. We should look at the essence of this story.

The woman was erroneously entering absorption by grasping at form; this was a significant mistake. As we just discussed, dwelling in the state of meditation and being attached to it is incorrect. To become a Buddha, one must be free from any attachment, lively and able to activate wondrous functions, not dead and motionless in meditation.

The woman's initial mistake was dwelling in absorption. As for Mañjuśrī Bodhisattva, he represents great wisdom, which is excellent. However, our so-called wisdom is worldly cleverness, not prajñā (transcendental wisdom). To become a Buddha, one must eliminate this deluded wisdom.

If you possess cleverness, it becomes an obstruction of knowledge, hindering the gate to enlightenment. In the past, when Confucius visited Laozi, Laozi told him, "Destroy your cleverness." This means to eliminate worldly intelligence, to empty the mind entirely, without any attachments, in order to realize the Way.

Therefore, we should not boast about our cleverness; using small cleverness is a significant obstacle. We should embody "great wisdom appears foolish," with the mind unmoved and unattached, to attain the great Way. An unmoving mind does not mean being unaware like wood or stone but being clearly aware, knowing everything without clinging or aversion.

We must understand that true meditation is being unconfused by circumstances, without entrance or exit, not sitting there motionless. So why could Bodhisattva Vimala make her exit meditation? "Vimala" means "without knowing," or being free from intellectual knowledge. It is about eliminating worldly cleverness and becoming unattached, allowing prajñā wisdom to manifest.

Therefore, this story is symbolic. It's not that Mañjuśrī Bodhisattva truly couldn't make her exit meditation, nor that Bodhisattva Vimala is higher than Mañjuśrī. They are performing a teaching play for us to understand how to practice correctly.

Original Text:

"兹再举一个公案以证此说不虚。从前释迦佛在世时，有个女子坐在释迦佛边上入定了。文殊菩萨走来一看，这个女子怎么这样不懂规矩，在释迦佛身边入定？应该远远退到佛后面去才是。故在女子面前弹指，唤这个女子出定，但女子仍然纹丝不动，没有出定；文殊菩萨见女子没有出定，就显神通，把她举到三十三天，那女子还是不出定；文殊菩萨一看不行，又把她打入十八层地狱，仍不能使她出定。释迦佛说：‘你不能叫她出定，下方有个罔明菩萨能叫她出定。’话才说完，下方的罔明菩萨来了，佛说：‘你来得正好，你就叫这个女子出定吧。’罔明菩萨就在这个女子面前一弹指，这女子就出定了。这个公案很迷惑人，因为文殊菩萨是七佛之师，是七尊佛的师父，智慧大得不得了，怎么不能叫这个女子出定呢？而罔明菩萨不过是下方的一个菩萨，他怎么一弹指就能叫这个女子出定呢？这个公案应从实质上来看，这个女子取相入定，已经是大错误。我们刚才讲了，你住在定相上，有所住，就不对，要成佛，要丝毫无粘住，活泼泼地起妙用，不可死住在定上。这女子住定先错，继而文殊菩萨呢？是代表大智慧的，大智慧不是很好吗？但我们的所谓智慧，是世智辨聪，不是般若大智。要成佛，是要将这妄智去除干净才行。你有聪明智慧呀，就是所知障，所知愚，障住你悟道之门，不得开悟。昔日孔老夫子去见老子时，老子和他讲：‘掊击尔智’，就是叫他把聪明智慧取消打倒，心中空荡荡地一无所有，毫无所住，才能悟道。所以我们不要夸自己聪明，弄小聪明是一个大障碍，要大智若愚，心不动摇，无所住执，才能成大道。心定不动，无所住执，不是像木石般的不知道，不晓得，而是了了分明、清清楚楚的无舍无取无爱无憎的不动心，所以我们要明白，正定是对境不惑，无出无入的，不是死坐不动的。那么罔明菩萨为什么能叫她出定呢？罔明就是要把你的世智辨聪取消掉，罔而无知无著，则般若大智现前。所以这个公案是表法的，不是文殊菩萨真不能让她出定，更不是罔明高于文殊菩萨。"

Footnotes/Annotations:

Bodhisattva Mañjuśrī (文殊菩萨): The Bodhisattva of Great Wisdom in Mahāyāna Buddhism.
Trāyastriṃśa Heaven (三十三天): The Heaven of the Thirty-Three, one of the celestial realms in Buddhist cosmology.
Bodhisattva Vimala (罔明菩萨): Literally "Unknowing Bodhisattva," symbolizing the state beyond intellectual knowledge.
Worldly Cleverness (世智辩聪): Intellectual knowledge and cleverness that can become obstacles to true enlightenment.
Prajñā Wisdom (般若大智): Transcendental wisdom leading to enlightenment.
Confucius and Laozi: In Chinese tradition, Confucius is said to have visited Laozi, who taught him about the Dao.

English Translation:

Therefore, to attain the Way, we must eliminate worldly cleverness, keeping the mind empty and pure, not following thoughts internally, not being drawn by external circumstances, diligently refining, reducing more and more, to achieve realization.

The Sixth Patriarch said:

"Unexpectedly, the self-nature is originally pure! Unexpectedly, the self-nature is originally unborn and undying! Unexpectedly, the self-nature is originally complete! Unexpectedly, the self-nature can produce all dharmas!"

Since the self-nature inherently possesses everything, lacking nothing, and is originally pure and no different from the Buddha, if we can keep the mind empty and undefiled, what can't we achieve?

Later, Great Master Dahui Zonggao composed a verse commenting on this story of exiting meditation. He said:

"Whether one can exit or not, This meditation is not correct meditation. Vimala and Mañjuśrī Both lost their true essence."

If you are engaging in exiting and entering meditation, this is not correct meditation—it's dead meditation. True meditation is without entrance or exit; moving is thus, and stillness is thus. It's not about sitting there motionless, but having boundless wondrous functions.

If you are attached to stillness, that is not correct meditation. Even Vimala and Mañjuśrī, two great Bodhisattvas, were making a fuss about exiting and entering meditation—they left their original position. The Chan tradition says: "Not being present for a moment is like a dead person." Leaving the original position is losing one's life.

Therefore, Great Master Dahui Zonggao's verse concludes: "Vimala and Mañjuśrī both lost their true essence." These two great Bodhisattvas and the woman performed a play for us to see, letting us know how to practice correctly. This point is extremely important. In our practice, we must not seek dead meditation; we need to be lively and unobstructed.

Chan Master Lanrong said:

"Exactly when using the mind, Exactly without mind to use. When without mind, exactly using it, Always using, exactly without."

This means that when we are doing things and speaking, our mind remains unmoved and unattached. It's not about sitting there motionless to achieve meditation. If, when things arise, we become confused, that's not correct. True meditation is being consistent in movement and stillness.

Original Text:

"所以我们要成道，就须去除这世智辨聪，时时心空如洗，内不随念转，外不为境牵，精勤锻炼，损之又损，方能成就。六祖说：‘何期自性本自清净！何期自性本不生灭！何期自性本无动摇！何期自性本自具足！何期自性能生万法！’既然自性具足一切，无所不有；本来清净，与佛无二，我们果能心空无染，还有什么不成就的呢？后来大慧宗杲作了个偈子颂这个出定公案，他说：‘出得出不得，是定非正定。’你在这里搞出定入定，你这个不是正定，是死定，真正的定是没有出入的，动也如此，静也如此，不是死坐在那里不动，而是妙用无边的，不是说话做事就不在定里，而是心无所住，动时不见动的。你假如住在静相上就不是正定。罔明与文殊二位大菩萨尚且在出定入定上做文章，就不免离开本位了。宗下说：‘片时不在，便同死人。’离开本位就丧失了性命。所以大慧宗杲禅师的偈子最后结束说：‘罔明与文殊，丧却穷性命。’这两位大菩萨、佛和女子演个戏给我们看，就是让我们知道用功怎么用法，这点非常重要，我们用功千万不要取死定，要活泼泼的一切无碍。懒融禅师说：‘恰恰用心时，恰恰无心用，无心恰恰用，常用恰恰无。’就是说正做事时，正说话时，我们的心还是无所粘染安住不动，不是坐在那里不动能定，事情一来就乱了，要动静一如才是真定。"

Footnotes/Annotations:

Great Master Dahui Zonggao (大慧宗杲禅师): A prominent Chan master known for advocating the practice of huatou (critical phrase meditation).
"Not being present for a moment is like a dead person" (片时不在，便同死人): A Chan saying emphasizing the importance of continuous awareness.
Chan Master Lanrong (懒融禅师): A Chan master known for his teachings on mind and meditation.
"Great wisdom appears foolish" (大智若愚): A saying that true wisdom often appears simple or unassuming.

English Translation:

What is "practice" (行)? It refers to all actions and conduct—it is our cultivation, our behavior, and deeds. The three elements of view (见), meditation (定), and practice (行) are critically important for us practitioners; thus, they are the three essential aspects of Ganges Mahāmudrā. As previously discussed, view means that when we first begin to apply effort, we should first correct our understanding to avoid taking a wrong path. We need to know how to proceed, how to apply effort, and what to use for cultivation. Therefore, view is the practice at the causal stage.

When we speak of becoming a Buddha, it is the mind that becomes the Buddha, not the body. If we err at the causal stage, the result will be deviated. We understand that practicing any Dharma gate involves cultivating the mind—we must keep the mind empty and pure, free from any attachments, in order to attain the Way. Hence, we must have correct understanding, choose a Dharma gate suitable to our own capacity to cultivate; this cultivation is practice (行). By practicing the appropriate method and deeply entering meditation to develop great wisdom, we can realize Buddhahood.

This Mahāmudrā teaches the great Dharma of non-cultivation, non-attainment, non-realization, non-adjustment, and non-distraction. It points out that the function that can speak, act, know, and perceive is precisely the Buddha, urging us to directly awaken and see our true nature, using the unsurpassed wondrous Dharma that does not rely on gradual cultivation. There are many methods of cultivation—some partial, some complete, some sudden, some gradual. The practice method of Ganges Mahāmudrā is the direct pointing method within the sudden and complete teachings, instructing us to see our true nature immediately without cultivating any methods.

However, whether you have a method or not, all practices are encompassed by our true mind. Therefore, it is said that all practices are encompassed by the mind, all are contained and embraced by our mind. Thus, the sutra says: "Nothing flows out from this Dharma Realm; nothing returns to this Dharma Realm." Although Ganges Mahāmudrā directly points us to see our true nature immediately, without cultivating any method, after seeing the nature, the deluded habits accumulated over many lifetimes cannot be eradicated suddenly. Therefore, it also teaches practice (行), meaning that after seeing the nature, we must still diligently maintain and protect, eliminate all old habits, enter the original position of non-action, and then completely transform traces of practice, so that everything merges into one piece, perfectly harmonious and unobstructed.

Original Text:

行是什么呢？就是一切行持，就是我们的修行，也就是我们的行为和造作。见定行三者对我们修行人来讲是至关重要的，所以是恒河大手印的三要素。上面讲的见，就是我们初用功时，应当先把知见摆正，方不至走弯路，知道怎样做，怎样用功，用什么东西来修行，所以见是因地法行。我们所说成佛者，是心成佛，而不是身成佛，因地搞错，果就要遭迂曲。我们知道修任何法门都是修心，要心空净，无所粘染，方能成道，故须知见正，选择一个适合自己的根机的法门来修，这个修练就是行。由修法当机而深入禅定开大智慧，才能证成佛果，这个大手印讲的是无修、无得、无证、无整、无散乱的大法，指示我们能言、能行、能知、能觉的性能就是佛，叫我们直下开悟见性，不用渐次修行的无上妙法。我们修行的法门很多，有偏、有圆、有顿、有渐。恒河大手印的行法是圆顿中的直指法，叫我们当下见性，不要修什么法的。但是，不管你有无修法，都由我们的真心所摄持，所以说一切行持皆摄于心，都由我们的心包藏含摄，所以经云：“无不从此法界流，无不归还此法界”也。恒河大手印虽然直接指示我们当下见性，不用修什么法，但是见性后，多生妄习不能顿除，所以它也讲行，就是于见性后，还须绵密保任，除尽旧习，入无为本位，再浑化其迹，方能打成一片，圆融无碍。

Footnotes/Annotations:

Ganges Mahāmudrā (恒河大手印): A supreme meditation practice in Vajrayāna Buddhism, emphasizing direct realization.
View (见): Correct understanding or right view at the beginning of practice.
Meditation (定): The state of meditative concentration or samādhi.
Practice (行): The actual cultivation or practice of the teachings.
Non-cultivation, Non-attainment, Non-realization, Non-adjustment, Non-distraction (无修、无得、无证、无整、无散乱): Key concepts in advanced Buddhist practice pointing to the ultimate state where conventional notions of practice are transcended.
Direct Pointing Method (直指法): A method that directly points to the nature of mind without relying on gradual steps.
"Nothing flows out from this Dharma Realm; nothing returns to this Dharma Realm" (无不从此法界流，无不归还此法界): A teaching emphasizing that all phenomena arise from and return to the Dharma Realm, which is the true nature.

English Translation:

"View means to understand the One True Dharmadhātu, the Tathāgatagarbha mind that is thusness by nature, manifesting innumerable pure and impure dharmas, fully possessing the intrinsic meaning of equality."

Original Text:

“见者，了知一真法界，法尔如来藏心，无量显现染净诸法，具足法尔平等性义。”

Footnotes/Annotations:

One True Dharmadhātu (一真法界): The ultimate reality or true nature encompassing all phenomena.
Tathāgatagarbha (如来藏心): The "womb" or "treasure store" of the Tathāgata, representing the inherent Buddha-nature within all beings.
Thusness (法尔): The suchness or thusness of reality; things as they are naturally.
Pure and Impure Dharmas (染净诸法): All phenomena, whether defiled (impure) or pure.
Intrinsic Meaning of Equality (法尔平等性义): The inherent equality of all phenomena in their true nature.

English Translation:

What is view? It is the realization of the mind and seeing the true nature. It means we must know that to become a Buddha, we must first have clear understanding and recognize this One True Dharmadhātu—the Tathāgatagarbha mind that is thusness by nature. It shines through our six sense faculties; only then, by diligently protecting it, can we fully realize Buddhahood. The One True Dharmadhātu is our true mind and original nature.

The term "One True" means that only this original nature is real; all else is illusory. "Dharmadhātu" refers to the ten Dharma realms mentioned earlier—the four sages and six ordinary realms. Here, the "One True Dharmadhātu" is the fundamental essence of the four sages and six ordinary realms; it is neither sage nor ordinary, hence called the One True Dharmadhātu. Our original nature is neither ordinary nor sage—it is naked, with nothing attached, and no single dharma established.

"Tathāgatagarbha mind that is thusness by nature" means that it is originally so without any fabrication—the so-called Buddha-nature is an innate truth, not something achieved through later cultivation. "Thusness" means naturally so. The term "Tathāgatagarbha" has two meanings: in the state of ordinary beings, it is the Tathāgata's storehouse (藏, cang), meaning the Tathāgata's original nature is hidden within. After enlightenment, it is the Tathāgata's treasure (藏, zàng), containing all wondrous functions—like a wish-fulfilling jewel that can rain down all treasures, encompassing all marvelous functions within.

Possessing all marvelous functions is the Tathāgatagarbha; once the treasure is opened, it becomes inexhaustible in use. Such a great treasure has always been with us, yet we are unaware of it—isn't that pitiful? Isn't that unjust? The Lotus Sutra says: "There is a jewel sewn into one's own garment, yet people do not know and go outside to beg for food." Truly, this is extreme ignorance! Alas, this is the condition of beings in the six realms.

Original Text:

见者，见什么呢？明心见性也。就是要我们知道成佛先须见地明白，识得这一真法界，法尔如来藏心，就在我们六根门头放光，然后勤加保护，始能圆证佛果。一真法界就是我们的真心本性。所谓一真者就是唯有这一本性是真实的，其他俱是虚幻的；法界就是上面讲的十法界，就是四圣六凡，这里讲的一真法界，就是四圣六凡的本体，它没有圣，没有凡，所以称一真法界。我们的本性是非凡非圣、一丝不挂、一法不立的。法尔如来藏心就是本来如此，而没有任何造作，所谓佛性天真事，不是后天造作成功的。法尔，就是本来如此。如来藏心意思有二层：一在凡夫地位是如来藏（cang，收藏之藏），就是如来的本性藏在里面，二是你悟道之后是如来藏（zàng），是宝藏，里面具足一切妙用，如摩尼宝珠，能雨众宝，一切妙用都包含在里面。具足一切妙用是如来藏，宝藏打开了就取之不竭，用之无穷，这样一个大宝贝本在我们身边我们却不知道，你看可怜不可怜！冤枉不冤枉！《法华经》说：“有摩尼宝珠在当人自己贴身衣袋里，可惜人都不知道，反向外去讨饭。”真是愚痴极了。唉，这就是六道众生呀！

Footnotes/Annotations:

Mind and Seeing the True Nature (明心见性): A key concept in Chan Buddhism, meaning to realize one's own mind and see one's original nature.
Four Sages and Six Ordinary Realms (四圣六凡): The ten Dharma realms, comprising the realms of Buddhas, Bodhisattvas, Pratyekabuddhas, Arhats (the four sages), and the six realms of sentient beings.
Tathāgatagarbha (如来藏): Pronounced "cáng" when meaning "storehouse," indicating the Buddha-nature hidden within beings; pronounced "zàng" when meaning "treasure," indicating the Buddha-nature as a treasure containing all wondrous functions.
Wish-fulfilling Jewel (摩尼宝珠): A mythical gem that grants all wishes, symbolizing the infinite potential of the Buddha-nature.
Lotus Sutra (《法华经》): An important Mahāyāna Buddhist scripture emphasizing the universal potential for Buddhahood.

English Translation:

The six realms of rebirth are like begging for food—originally, we are supremely noble and wealthy, possessing everything, but now we have fallen to begging on the streets. Isn't that a great injustice? Now, we want you to know and see your original true nature, so you no longer become a wrongful ghost who died in vain. Therefore, Mahāmudrā straightforwardly tells us: Not only humans, but all sentient beings inherently possess the Buddha-nature of the Tathāgata. It is only obscured by ignorance, attachment, deluded thoughts, inverted views, and afflictions, making it unseen.

If we can refrain from clinging to external appearances and eliminate all deluded thoughts and inverted views, we can restore the luminosity of our original face. Then the lost great treasure will return to our hands. This treasure is not outside; everyone should not seek or search externally. It shines through the doors of your own six sense faculties. You only need to turn the light inward; when the present thought has ceased and the next thought has not yet arisen, with a cold glance, you will understand that you are originally a Buddha.

Therefore, Mahāmudrā is a direct pointing method, directly instructing us to see the nature—not telling you to investigate a huatou or generate a sense of doubt before you can awaken. This "seeing" is not about using the eyes to see something but about realizing. How do we see this One True Dharmadhātu? When you neither think of good nor evil, when no deluded thoughts arise, turn the light inward at that moment. Who is this clear awareness when not a single thought arises, yet it is distinctly lucid and not like wood or stone?

Now everyone can try this immediately. When not a single thought arises, see whether at this time it is clearly aware? Is it like wood or stone without consciousness? Obviously not—it is still clearly aware (hearing distinctly, seeing clearly), like a mirror brightly reflecting objects, just without discrimination (without the slightest thought of love or hate, acceptance or rejection). This lucid awareness without discrimination is our original nature—the One True Dharmadhātu!

Original Text:

六道轮回就是讨饭，本来是至尊至贵的大富翁具足一切的，现在却沦落街头讨饭，这不是太冤屈了吗？现在要让你知道，见到自己本来的真性，不要做屈死鬼，所以大手印直截了当地告诉我们：不但是人，一切众生都具足如来佛性，只是被无明、执著、妄想、颠倒、烦恼等遮蔽了看不见。我们果能不执著外相，把一切妄想颠倒消尽，就能恢复本来面目的光明，那忘失的大宝贝就回到手中了。这个宝贝不在外面，大家不要到外面去求去找，它就在你自己六根门头放光，你只回光返照，当前念已断，后念未起时，冷眼瞥著就明白自己本来是佛了。所以大手印是直指法门，直接指示我们见性的，不是叫你去参话头、起疑情而后才能开悟的。所谓见者，不是用眼睛看见什么，而是体会。但怎么见到这一真法界呢？就是当你不思善、不思恶，一切妄念不起时，回光一鉴，这个一念不生，了了分明而又非同木石的是谁？现在大家可以当下试验，一念不起时，看这时是不是了了分明？它是不是像木石一样无知觉？显然不是，它还是了了分明（听得明明白白，看得清清楚楚）像镜子照东西一样的朗照，只是不起分别（没有纤毫的爱憎之心和取舍之念）。这个不起分别的了了灵知，就是我们的本性——一真法界！

Footnotes/Annotations:

Six Sense Faculties (六根): The eyes, ears, nose, tongue, body, and mind.
Turn the Light Inward (回光返照): Reflecting inwardly to observe one's own mind or nature.
Investigate a Huatou (参话头): A Chan practice involving meditating on a critical phrase or question to induce doubt and insight.
Lucid Awareness without Discrimination (不起分别的了了灵知): The clear, knowing mind that perceives without attaching to judgments or distinctions.

English Translation:

Therefore, view means to understand the One True Dharmadhātu—the Tathāgatagarbha mind that is thusness by nature—is the treasure inherently possessed by everyone. It is not elsewhere; it shines through the doors of one's own six sense faculties. Yet, all sentient beings do not know this; they only cling to external appearances, thereby obscuring their own luminosity and falling into the six realms of sentient beings—isn't that lamentable?

Now, we only need to turn the light inward, recognize this lucid awareness when not a single thought arises—it is our original nature, the root of becoming a Buddha, and the fundamental source of all things and worlds. Therefore, it is said: "Manifesting innumerable pure and impure dharmas, fully possessing the intrinsic meaning of equality."

Original Text:

所以见者，就是了知一真法界，法尔如来藏心，是大家本具的宝贝，它不在别处，就在当人六根门头放光。可是一切众生就是不知道，只知执取外相而把自己的光明掩蔽了，沦为六道众生，岂不可悲叹？我们现在只要回光一照，识得这个了了分明，一念不起的灵知原来就是我们的本性，就是成佛的根源，也是成就一切事物、世界的根本，所以说：“无量显现染净诸法，具足法尔平等性义。”

Footnotes/Annotations:

Root of Becoming a Buddha (成佛的根源): The original nature or Buddha-nature that enables enlightenment.
All Things and Worlds (一切事物、世界): Referring to all phenomena and realms in existence.

English Translation:

Now, let's first discuss "manifesting innumerable pure and impure dharmas." It means that all men and women, young and old, mountains and rivers, the great earth, grasses and trees—all are manifested by this mind (true mind). "Impure" refers to defiled, unwholesome things; "pure" refers to clean and beautiful things. For example, our Saha world is a defiled land—impure; the Western Pure Land of Ultimate Bliss is a pure land—pure.

Whether it's a pure land or a defiled land, what are they formed by? What are they manifested by? They are all formed and manifested by our One True Dharmadhātu. Therefore, the Buddhist sutras say: "Nothing flows out from this Dharma Realm; nothing returns to this Dharma Realm." From this, we can see that the current mountains and rivers, the great earth, men and women, young and old, are also manifested by this One True Dharmadhātu. Without this One True Dharmadhātu, how could there be mountains and rivers, the great earth, men and women, young and old?

Some may have doubts: How can mountains and rivers, the great earth, men and women, young and old, be manifested by the One True Dharmadhātu?

Original Text:

现在先来讲“无量显现染净诸法”。就是所有一切男女老少、山河大地，草木丛林等等都是我这个心（真心）所显现的。染者，污染，不好的东西；净者，清净美好的东西。譬如，我们这个娑婆世界就是一个秽土，污秽的；西方极乐世界就是净土，是清净的。净土也好，秽土也好，它是什么所成，是什么显现的呢？都是我们的一真法界所成、所显现的。所以佛经说：“无不从此法界流，无不归还此法界”。由此可见，现在这个山河大地、男女老少也是这一真法界所显现的，没有这个一真法界，哪里会有山河大地男女老少呢？有人要起疑惑了，山河大地男女老少怎么会是一真法界所显现的呢？

Footnotes/Annotations:

Saha World (娑婆世界): The world we inhabit, characterized by suffering and impermanence.
Pure Land of Ultimate Bliss (极乐世界): The Western Pure Land of Amitābha Buddha, a realm of purity and bliss.
Defiled Land (秽土) and Pure Land (净土): Worlds or realms characterized by impurity or purity, respectively.
"Nothing flows out from this Dharma Realm; nothing returns to this Dharma Realm" (无不从此法界流，无不归还此法界): Emphasizing that all phenomena arise from and return to the Dharma Realm—the true nature.

English Translation:

This topic is quite extensive. Before the formation of mountains and rivers, the great earth, in ancient times, our ancestors called it the vast cosmos or the primordial chaos. In Buddhist scriptures, it's referred to as "enlightened luminosity and empty obscurity." "Enlightened" refers to our original enlightenment; every person, every sentient being has this awareness—they all have this nature of knowing.

This "nature" is energy; it is the innate ability of awareness—the function that can produce consciousness. The original enlightenment has no fault, but the mistake lies in recognizing this enlightenment and firmly believing that one indeed has awareness. This is called "producing luminosity upon enlightenment." "Luminosity" means clearly knowing that one has awareness—being aware that one has consciousness. This is adding knowing upon knowing, placing a head upon a head. This "luminosity" then becomes ignorance.

Originally, enlightenment is luminosity, and luminosity is enlightenment. By producing luminosity upon enlightenment, it divides and opposes, believing that since there is one who can be aware (subject), there must be something to be aware of (object). In that primordial, empty, and obscure era, the Earth had not yet formed; there was nothing. So, everyone moved chaotically, searching for things to be the object of awareness. But during the empty kalpa, there was nothing—this is called "emptiness." Unable to find anything, everyone was confused and chaotic—this is called "obscurity." The more confused and obscure they became, the more they moved chaotically. Extreme movement produced wind, leading to the formation of the Great Wind Wheel.

This wind interacted with the Earth, Water, Fire, Wind, Space, Root, and Consciousness—the seven great fundamental natures inherently possessed by our One True Dharmadhātu. The Earth and Wind rubbed against each other, generating Fire; Fire rose upward, the impure sank downward, and the pure floated upward. Thus, a world composed of Earth, Water, Fire, Wind, and Space was formed. The Earth we currently inhabit was formed in this way.

Original Text:

这话说来很长，在山河大地未形成时，我国古语叫做宇宙洪荒，又叫混沌未开，佛经上叫觉明空昧。觉就是我们的本觉，任何人、任何一个众生都有这个知觉，都有这个知觉性。性就是能量，就是知觉的本能，就是能起知觉的功能。觉本无过，但坏在认这个觉，敲定自己确是有知觉，这叫觉上生明，明就是明明有知觉，明白自己有知觉，这就是知上加知，头上安头，这个明便成无明了。觉本就是明，明本就是觉，经觉上生明，便分而对立，认为自己有能觉，就应当有所觉，应该有事物为我所觉。在那洪荒空昧时代，地球未曾形成没有东西，于是大家乱动，寻觅能为所觉的东西。但是空劫时代，没有东西，这叫空；因为寻不著东西，大家昏乱一团，这叫昧；越昏昧、越乱动；动极生风，于是大风轮起，和我们这个一真法界本所具有的地水火风空根识七大种性的地大相磨擦，地风相磨就成火大，火大上燃，浊者下沉，清者上浮，所以就生起了地、水、火、风、空合成的世界。我们现居的地球就是这样生起来的。

Footnotes/Annotations:

Primordial Chaos (宇宙洪荒): A term referring to the undifferentiated state before the cosmos was formed.
Enlightened Luminosity and Empty Obscurity (觉明空昧): Terms describing the initial state of consciousness and ignorance.
Producing Luminosity upon Enlightenment (觉上生明): The mistaken notion of adding an extra layer of awareness upon original enlightenment, leading to duality and ignorance.
Seven Great Fundamental Natures (七大种性): Earth, Water, Fire, Wind, Space, Root (sense faculties), and Consciousness—elements inherent in the true nature.
Great Wind Wheel (大风轮): A cosmological concept in Buddhism representing fundamental cosmic forces.

English Translation:

Similarly, if a foul manure bucket has held manure for many years, even if you empty the manure all at once, the stench cannot be eliminated immediately because the smell has penetrated into the wood and cannot be removed at once. It still requires soaking, washing, and scrubbing over a long period to eventually eliminate the smell.

Likewise, even if we suddenly see our original face and recognize our own true mind, and know that all phenomena are manifestations of our true mind, it is still difficult to immediately eliminate habitual tendencies and be completely free from attachment and unmoved in all circumstances. Therefore, after enlightenment, one is in the stage of "seeing the Way," but must still go through the stage of "cultivating the Way," diligently practicing in circumstances to eliminate all habits of clinging to forms. Only then can one realize Buddhahood.

At that time, one enters the stage of "realizing the Way." When seeing the Way, it's like a newborn baby who has just been born—not yet able to walk, talk, or do things. One must gradually grow into an adult before being able to speak, walk, work, and even become a hero or a great person.

Original Text:

又比如一个臭粪桶，装了好多年大粪，一下子把粪倒光之后，臭气还是不能消灭，因为臭气深入木里，不能马上消除。还要经过长远地浸、泡、洗、刷，慢慢地才可以把臭气消尽。同样的道理，我们纵然一下子见到本来面目，认得自家真心，也知道一切东西无量现象都是由我们的真心所显现的，但是要一下子把习气消光，在境界里面丝毫无粘，全不动摇，还很难做到。所以开悟之后，只是见道位，还要经过修道位，在境上辛勤地锻炼用功，把自己著相粘境的习气完全消光，才可以证成佛果。到那时，才入证道位。见道的时候只等于是小毛头刚刚降生，是个刚刚生下来的婴儿，还不能走路说话做事，须要慢慢成长为大人，才能渐渐讲话、行走、工作、乃至于成为英雄、豪杰与伟大的人物。

Footnotes/Annotations:

Habitual Tendencies (习气): Deep-rooted habits and attachments accumulated over countless lifetimes.
Seeing the Way (见道位): The initial stage of enlightenment in Buddhist practice.
Cultivating the Way (修道位): The stage of practice following initial enlightenment, focusing on eliminating residual habits.
Realizing the Way (证道位): The stage of full realization or Buddhahood.

English Translation:

Therefore, after seeing the Way, we must continue to cultivate the Way before we can realize the Way. But first and foremost is seeing the Way. If you do not see the Way, you will not know what your original face is, what the true mind is. There will always be doubts in your mind, always seeking externally, without a master in your heart, inevitably inverted and attached to forms, and ultimately unable to attain the Way.

Thus, practitioners must first see their true nature, understand this One True Dharmadhātu that all sentient beings inherently possess—not something achieved through cultivation! In the Chan tradition, it is said: "The Way belongs to enlightenment, not to cultivation." This is the reason.

When we truly understand this principle, our practice is on the right path. As previously mentioned, although the truth is realized suddenly, the habitual tendencies of clinging to forms accumulated over many lives cannot be eliminated immediately. We must always protect and maintain; when a deluded thought arises, immediately be aware; upon awareness, it is transformed into emptiness, and even emptiness is not dwelled upon. Only then can there be perfect harmony and unobstructedness.

Original Text:

所以我们于见道后还要经过修道，然后才能证道。但是，第一最重要的是见道。假如不见道，就不知道什么是本来面目，什么是真心，心里总有疑惑，总是向外驰求，心中无主，不免颠倒著相，故终究不能成道。所以修道人先要见到本性，明白了什么是本真，然后才能著手扫除虚幻的妄习，等于房间的电灯开亮了，看清了污秽所在，什么地方脏，什么地方有垃圾，然后才能著手扫除。假如电灯没开亮，房里漆黑一团，非但无从下手，即勉强打扫，也不免东碰西撞，撞得鼻青脸肿，还是不能打扫干净。所以要成道，先要开佛知见，了知这一真法界，是一切众生本具的，不是修成功的！宗下说：“道属悟，不属修”，就是这个道理。

我们真明白了这个道理，修法就上路了。上面说过，真理虽然顿悟，但多生执相的旧习不能立刻消除，还须时时刻刻保护，妄念一起即觉，觉即化空，空亦不住，方能圆融无碍。

Footnotes/Annotations:

"The Way belongs to enlightenment, not to cultivation" (道属悟，不属修): Emphasizing that the ultimate realization comes from awakening, not from gradual cultivation alone.
Protect and Maintain (保护): The practice of mindfulness and continuous awareness after initial enlightenment.

English Translation:

Practice progresses from shallow to deep, from unfamiliar to familiar. When practice matures, one can forget about the practice. Once forgotten, transformation occurs, and at that time, one can transform without obstruction.

Therefore, we must first be aware, and then gradually proceed to silent illumination. "Awareness" means knowing, being aware; when thoughts arise, know them, and do not follow them. This is the practice with effort.

If you see the mind moving, unable to let go, lacking sufficient concentration to stop its continuation, this is not acceptable. You must quickly rely on the Buddha's power for assistance to cut it off. Those who recite the Buddha's name should quickly bring up the name of Amitābha Buddha, dwelling the deluded mind onto the Buddha's name, so that deluded thoughts cannot continue. Those who recite mantras should raise the mantra to transform the deluded thoughts.

Those who practice Chan should always take care of the huatou (critical phrase), so that deluded thoughts naturally do not arise. If deluded thoughts arise and you are not aware, and you follow the thoughts, then it's over.

Original Text:

功夫由浅而深，由生而熟，到熟极时才能忘，忘了之后就能化，那时就可以变化无碍了。所以我们先要觉照，慢慢地进而至于寂照。觉就是知觉，念起要知道，不跟它跑，这是有功之用。

假如看见心念动了，放不下，自己定力不够，不能止断其连续，这不行，须赶紧假佛力加持，以斩断之。念佛的人迅速提起阿弥陀佛圣号，将妄心住到佛号上去，妄念就不能持续了；持咒的人则将咒一提，妄念就被转换了；参禅的人时刻照顾话头，妄念自然不起。假如妄念起来也不知道，跟着念头跑，那就完了。

Footnotes/Annotations:

Silent Illumination (寂照): A meditative state where the mind is quiet yet fully aware.
Practice with Effort (有功之用): Deliberate practice requiring conscious effort.
Huatou (话头): A critical phrase or word used in Chan meditation to focus the mind and break through delusion.

English Translation:

Therefore, after seeing the Way, one must diligently protect. When protection matures, there is no need to protect anymore; one can proceed from awareness to silent illumination. "Silent" means unmoving, no longer needing to be aware. At the same time, even the "illumination" is forgotten—naturally illuminating without attachment to illumination. If there is still an illumination, there is still dwelling; there is still the practice with effort. When there is neither illumination nor non-illumination, then one enters the unconditioned.

This is the practice without effort, whose effect is great. At this point, one can enter the stage of non-retrogression.

"Possessing the inherent equality of suchness." What is "possessing the inherent equality of suchness"? It means that all things—good or bad, pure or impure, long or short—are equal, equal, and equal again, without any difference, because all sentient beings are Buddhas.

Original Text:

所以见道后，须绵密保护。保熟了就不要保了，可由觉照进而为寂照了。寂就是不动，不再用觉了，同时照也忘了，自然照而不著照，有个照在还是有住，还是有功之用，无照无不照，这才进入无为。无功之用，其功甚大。到这里，才能入不退转地。

“具足法尔平等性义”就是一切好坏、染净、长短，都是平等平等又平等，没有差别的，因为一切众生都是佛呀。

Footnotes/Annotations:

Non-Retrogression (不退转地): A stage in Bodhisattva practice where one no longer falls back from progress toward enlightenment.
Unconditioned (无为): A state beyond effort and fabrication; natural and spontaneous.

English Translation:

We should not look down upon animals like cows and horses; they are also Buddhas. It's just that due to committing many evil deeds and heavy karmic obstacles, they have fallen into the lower three realms. We should arouse great compassion and vow to save all sentient beings, ascending together to the shore of enlightenment, in line with the Buddha's original intent to save sentient beings.

Bodhisattva Kṣitigarbha adorns the hells and saves the beings there, widely exercising his Dharma power to awaken them from their deluded dreams. He helps them realize that although they are suffering in hell, their Buddha-nature has not decreased by even a fraction. It is only because they are unaware, attached to forms, and create karma that they have fallen into hell to suffer. If they quickly awaken, repent, and restore the luminosity of their true nature, they can immediately ascend and be liberated.

Original Text:

你不要看不起牛马等畜类，它也是佛，只不过因为作恶多端业障重，才落到下三道去。我们要起大悲心，发愿救度一切众生，同登觉岸，才符合佛出世救度众生的本怀。地藏王菩萨在地狱里庄严地狱，救度地狱众生，广施法力唤醒他们的迷梦，使他们知道，在这里受苦的人，佛性并不减少一分，只因不觉，著相、造业，才落到地狱里来受罪。如迅速醒悟、忏悔，恢复自己的本性光明，就立刻飞升超脱了。

Footnotes/Annotations:

Bodhisattva Kṣitigarbha (地藏王菩萨): A bodhisattva known for his vow to save all beings in hell.
Lower Three Realms (下三道): The realms of animals, hungry ghosts, and hell beings—states of suffering.

English Translation:

From this, we can see that practitioners must first realize the mind and see the true nature. Only after seeing the nature can one avoid creating karma and receiving retribution. Without seeing the true nature, one inevitably practices blindly; after seeing the true nature, one practices correctly.

Once you truly see the true nature, you will understand that the Western Pure Land and the defiled land we are in are equally equal. The sutra says: "According to the purity of the mind, the Buddha-land is pure." When your mind is pure and undefiled, the pure land is right here, because when the mind is pure and without grasping or rejecting, where is there any distinction between good and bad, beautiful and ugly?

If the mind gives rise to discrimination, then it's problematic; good and bad, beautiful and ugly arise accordingly. People then follow with love and hate, grasping and rejecting, inevitably creating karma and receiving retribution.

Practicing the Way aims to transcend the cycle of birth and death and surpass the three realms. Therefore, we must first correct our understanding, recognize this inherent mind of equality, understand the principle of equality of all phenomena, and then proceed to eliminate habits and transform consciousness into wisdom.

Original Text:

由此看来，修道人第一要明心见性，见性之后，才不致造业受报。不见本性，不免盲修，见到本性之后，才是正修。真正见到本性之后，你也就明白，西方净土和我们所在的秽土都是一样平等。经云：随其心净，即佛土净。你心清净无染，当下就是净土，因为心清净了，没有取舍，哪里还有什么好坏美丑等分别呢？心生分别那就坏了，好坏美丑就随之产生了，人便随之爱嗔取舍，就不免造业受报了。

修道为了出轮回、超三界，所以先要端正知见，识得这个人人本具的平等心，明白事物的平等义，而后才能著手除习，转识成智。

Footnotes/Annotations:

Transforming Consciousness into Wisdom (转识成智): The process of transforming the eight consciousnesses into the four wisdoms in Buddhist practice.
Cycle of Birth and Death (轮回): The cycle of samsara, continual rebirth due to karma.

English Translation:

For practitioners to fully realize Buddhahood, they must transform consciousness into wisdom. "Consciousness" refers to the discriminating mind, the mind that clings to phenomena and creates karma—the deluded mind of ordinary beings. Through diligent practice and transformation, one attains perfect enlightenment and great wisdom, thus fulfilling one's aspirations.

In the process of transformation, one first transforms the sixth consciousness into the "Wisdom of Wonderful Observation," transforms the seventh consciousness into the "Wisdom of Equality," and then can transform the first five consciousnesses into the "Wisdom of Accomplishing Activities," and transform the eighth consciousness into the "Great Mirror Wisdom." It's not possible to instantly transform the deluded consciousness into perfect enlightenment and great wisdom. Therefore, the Sixth Patriarch said: "The sixth and seventh are transformed in the cause; the eighth and five are perfected in the result." This is the meaning.

"You should know that the minds of all lineage masters and our own mind are no different." Once a practitioner deeply understands that our mind is the Buddha's mind, and the Buddha's mind is our mind, then not only is our mind no different from the minds of all lineage masters, but also there is no difference between our mind and all phenomena and realms. With this state of mind, what grasping or rejecting, loving or hating can there be? If there is still discrimination—this is beautiful, I want it; that is ugly, I want to discard it—then your mind is still unequal, and you have not truly realized the true equality.

Original Text:

修行人要圆证佛果，必须转识成智，识是知识、分别心，这是凡夫著境造业的妄心，经过辛勤用功改造，圆觉大智，才得如愿以偿。在转换的过程中，先转第六识为妙观察智，转第七识为平等性智，而后才能转前五识为成所作智，转第八识为大圆镜智。不是一下子就能把妄识转为圆觉大智的，所以六祖说：“六、七因中转，八、五果上圆”即是此意。

“应知传承诸上师与我心无别”，见道人既深知我心就是佛心，佛心就是我心，那么我心非但与传承诸上师无别，即和所有的事物境界也没有分别了。在这种心情下，还有什么爱憎取舍呢？假如还有分别，这是美好，我要取；那是丑陋，我要舍，那你的心还是不平等，你还没真见道。

Footnotes/Annotations:

Four Wisdoms (四智): The wisdoms attained by transforming the eight consciousnesses: Great Mirror Wisdom, Wisdom of Equality, Wisdom of Wonderful Observation, and Wisdom of Accomplishing Activities.
Sixth Patriarch (六祖): Huineng, the Sixth Patriarch of Chan Buddhism.
"The sixth and seventh are transformed in the cause; the eighth and five are perfected in the result" (六、七因中转，八、五果上圆): Explaining that the transformation of consciousnesses occurs both during practice (cause) and upon enlightenment (result).

English Translation:

Therefore, we must understand that the One True Dharmadhātu is originally unborn and undying, neither defiled nor pure, neither increasing nor decreasing, inherently possessing everything. In other words, we are originally Buddhas. As long as we are not confused and do not follow deluded thoughts, do not attach to external objects, we can return home by the original road and restore our true nature.

Therefore, Ganges Mahāmudrā tells us: You do not need to practice; you inherently possess the true nature of Buddha. Just turn the light inward, do not attach to anything, and when thoughts arise, immediately be aware, do not follow the thoughts—that is correct cultivation and correct practice. But first, you must have correct understanding; this is the practice at the causal stage. If your understanding is incorrect, the result will be deviated.

After seeing the true nature, you can always be in meditation. Why? Because after enlightenment, you deeply understand that all forms are unattainable—they are like illusions, flowers in the sky, reflections in water, nothing to grasp. Only the original nature is true; despite responding to conditions and circumstances, the mind remains unmoved.

The Diamond Sutra says: "One should produce a mind that does not abide anywhere." Being able to do so is the great, lively, and boundless function of meditation. Practicing in this way is the true conduct of practitioners. Therefore, the mind of a practitioner must be equal and unbiased, without any distinctions of closeness or distance when dealing with people and things. If there are still views of difference, then you have not yet reached the realm of true equality.

Original Text:

所以我们要了知一真法界本来不生不灭，不垢不净，不增不减，具足一切。换句话说，本来是佛，只要我们不迷痴，不跟妄念跑，不著境逐物，即能就路还家，恢复本性。所以恒河大手印告诉我们：你不要修，你本来具足真如佛性，只要回光返照，一切不著，念起即觉，不跟念走，就是正修正行。但先要知见正，这是因地法行，知见不正，果遭迂曲，所以大手印一开始讲就说要知见正。见到本性之后，才能时时在定。为什么呢？因为开悟后，才深切知道一切相都不可得，都是空华水月，无可取著，只有本性是真，尽管应机随缘而心不动。《金刚经》云：“应无所住而生其心。”能这样才是活泼泼妙用无边的大定，这样修行方是修道人的真实行持。所以修道人的心一定是平等无偏倚的，待人接物毫无亲疏的差别，假如还有差别之见，那你还未达真平等之境。

Footnotes/Annotations:

"One should produce a mind that does not abide anywhere" (应无所住而生其心): A key teaching from the Diamond Sutra emphasizing non-attachment.
Flowers in the Sky (空华): An analogy for illusions; things that appear but are not real.
Reflections in Water (水月): Another analogy for the illusory nature of phenomena.

English Translation:

"Seeing, meditation, and practice—all practices are encompassed by the mind; they are fully possessed within the mind. As practitioners, we should learn the Dharma of the mind ground. This is like a prince born to the king; he is the king's own son and will certainly become a king in the future. Similarly, by practicing the Dharma of the mind ground, we will certainly become Buddhas in the future.

Practicing other methods may lead to achievements in peripheral merits and positions, but no matter how good the practice is, one can only be conferred titles like dukes or marquises but cannot become the king—that is, cannot become a Buddha. Especially nowadays, some people practice qigong and cling to the physical body, engaging in practices like the small circulation and the great circulation, or even dabbling in sorcery and illusionary arts, boasting about themselves and deceiving the ignorant. They think they have gained something, but in reality, they are just manipulating spirits and ghosts.

No matter how great your supernatural powers are or how healthy your body is, in the end, it will deteriorate and cannot last long. Therefore, the Chan school says: 'External paths cultivate the body, but it will ultimately decay.'

Therefore, when we practice, we must have correct understanding, knowing what is the fundamental method for becoming a Buddha. Only then, by diligently cultivating, can we achieve the correct fruition."

Original Text:

见定行一切都为心所摄，都具足于心，所以我们学佛应学心地法门，它是诞生王子，犹如皇帝亲生的太子，将来一定会做皇帝一样，将来一定成佛。修其他法门，都是周边功勋位，功夫再好，也只能封王称侯，而不能做皇帝——成佛。尤其现代做气功的人都执著在肉身上，搞什么小周天，大周天，更或弄些巫术、障眼法，炫耀自己，愚弄无知之人，他们自以为得计，其实只是弄精魂。任你神通怎么大，身体怎么好，到后来终归败坏，不能长久。故宗门云：“外道练身终必坏”也。

所以我们用功，要知见正，知道成佛的根本是什么，然后以之精修，才能修成正果。

Footnotes/Annotations:

Dharma of the Mind Ground (心地法门): Practices focusing on the cultivation and realization of the mind's true nature.
Prince Born to the King (诞生王子): An analogy for inherent Buddha-nature leading to Buddhahood.
Peripheral Merits and Positions (周边功勋位): Lesser achievements that do not lead to ultimate realization.
Qigong (气功): A practice involving movement, breathing, and meditation; sometimes criticized when misused.
Small Circulation and Great Circulation (小周天，大周天): Practices in qigong involving the circulation of internal energy.
"External paths cultivate the body, but it will ultimately decay" (外道练身终必坏): A saying emphasizing that focusing on the physical body does not lead to ultimate liberation.

English Translation:

Great Master Hanshan in his "Direct Pointing to the Heart Sutra" says:

"The reason why practicing prajñā succeeds swiftly is that everyone inherently possesses this marvelous nature of true suchness. The Buddhas realize it and use it for spiritual powers and wondrous functions. Sentient beings are deluded about it and use it for deluded thoughts and defilements. Therefore, they use it daily without knowing it, and being ignorant of this original truth, they endure hardships in vain—how lamentable! If one can suddenly awaken to one's inherent nature and immediately turn the light inward, cultivating a single thought, then the emotional barriers of birth and death will suddenly collapse, just like a room that has been dark for a thousand years being illuminated by a single lamp, dispelling the darkness without the need for other expedients!"

From this, we can see that as long as we awaken and are not confused by forms and appearances, always turning the light inward and cultivating in the mind, without needing other methods, we will certainly become Buddhas in the future.

Original Text:

憨山大师在《心经直指》中云：“修般若之所以成功迅速者，以人人皆具此真如妙性也。诸佛证之，以为神通妙用，众生迷之，以作妄想尘劳，所以日用而不知，昧此本真，枉受辛苦，可不哀哉！苟能顿悟本有，当下回光返照，一念熏修，则生死情关忽然隳破，犹如千年暗室，一灯能破，更不别求方便耳！”

由此可见，我们只要醒悟，不迷色相，时时回光返照，在心念上熏修，不用其他法门，将来一定成佛。

Footnotes/Annotations:

Great Master Hanshan (憨山大师): A renowned Chan master of the Ming Dynasty known for his writings and teachings on Chan Buddhism.
"Direct Pointing to the Heart Sutra" (《心经直指》): A commentary by Great Master Hanshan on the Heart Sutra, emphasizing direct realization.
Prajñā (般若): Transcendental wisdom leading to enlightenment.
True Suchness (真如妙性): The inherent true nature of all beings, identical with the Buddha-nature.
Turn the Light Inward (回光返照): Reflecting inwardly on one's own mind or nature.
Emotional Barriers of Birth and Death (生死情关): Attachments and delusions that bind beings to the cycle of birth and death.

Labels: Yuan Yin Lao Ren (元音老人） |

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