Ganges Mahāmudrā By Elder Yuan Yin (Lecture Seven)
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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.

 

English Translation (Paragraph 1):

“Ganges Mahāmudrā

(Seventh Lecture)

Written by Elder Yuan Yin”

Original Text (Paragraph 1):

“恒河大手印

（第七講）

元音老人 著”

English Translation (Paragraph 2):

“Seventh Lecture


Last time we spoke about doing one’s practice in a way of ‘neither suppressing nor indulging.’ Do not forcefully suppress deluded thoughts to keep them from arising, turning oneself into wood, earth, metal, or stone; but also do not let deluded thoughts run wild, aimlessly wandering in birth and death. Now we continue with the teaching:”

Original Text (Paragraph 2):

“第七講

上次講到做功夫要「不擒不縱」，既不要壓住妄念不讓它起，而成土木金石，也不要縱容妄念讓它瞎起，而流浪生死。現在接著講：”

English Translation (Paragraph 3):

“‘If one is free from deluded thoughts, one abides in one’s own mind-nature in an unconditioned way, which is the light of wisdom.’

If we can depart from deluded thoughts, then not only when we sit on the seat to practice, but in all activities—walking, standing, sitting, and lying down—if we can remain free from deluded thoughts at all times, that is to abide in one’s own mind-nature in an unconditioned way. This is where our original face appears. At all times, in all places, one does not cling to forms; the mind does not abide in even the slightest shadow. This is called ‘unconditioned.’ It does not mean that we stop doing things; if there is something to do, then simply do it. Eating all day long, yet never once biting down on a single grain of rice; wearing clothes all day long, yet never once being encumbered by a single thread—this is called the mind of non-abiding. The mind of non-abiding is our natural fundamental nature. However, upon first seeing this fundamental nature, one lacks supernatural powers and wondrous functions; this is referred to as the ‘plain Dharma-body.’ It is like buying a piece of plain cloth without any pattern on it. A mind that abides in an unconditioned way is precisely this plain Dharma-body, which is the light of wisdom. Some people say that this plain Dharma-body does not have supernatural powers and wondrous functions, and its light is not very bright. That is because one still has a place of abiding, clinging to the notion of ‘abiding in the unconditioned,’ which is not true non-abiding. This is the false emotion that is covering your fundamental nature! Once that false emotion is removed—when one does not cling to forms in every thought—only then can the light of wisdom manifest. Do not stir the mind to seek it, for it is originally luminous. For instance, a precious jewel naturally emits light, but if it is covered in a layer of mud, its radiance cannot appear. Once the mud is removed, the light will naturally shine forth; there is no need to seek further light. Therefore, do not seek anything; simply remove deluded thoughts, and the light of wisdom will naturally manifest.”

Original Text (Paragraph 3):

“「離妄念，是無為而住之自心性，即智慧光明」

假如我們能夠離開妄念，不但上座修法，而且於行住坐臥一切時中離妄念，這就是無為而住之自心性，這是本來面目顯現了。一切時一切處都不著相，心不住一點影子，這叫無為。不是不做事，有事儘管做。終日吃飯，未曾咬著一粒米；終日穿衣，未曾掛著一根紗，這叫無住之心。無住之心就是我們天然本性。但是，初見本性沒有神通妙用，叫素法身。就如買了一塊素布，沒有什麼花色一樣。能夠無為而住的心就是素法身，就是智慧光明。有人說這個素法身沒有神通妙用，光明不大。這是因為你還有住處，著在「無為而住」，不是真正無住，這就是遮蓋你本性的妄情啊！把妄情去掉之後，念念不著相，智慧光明才能顯現。你不可起心動念去求它，因為它本來是光明的。比如寶珠是有光的，但寶珠上有一層污泥，遮住它了，光現不出來。污泥去掉後，光明自然就放出來了，還用再求一個光明嗎？所以不要有所求，只要去除妄念，智慧光明自然就顯現了。”

English Translation (Paragraph 4):

“‘If one relies on conditioned methods and regards them as the Way in one’s practice, one will certainly fail to realize the original source.’

In other words, if we practice with a conditioned mind and remain clinging to something, then something stands in our way, and it is difficult to attain the Way.”

Original Text (Paragraph 4):

“「若以有為為道而修，必不了悟本元。」

反過來，我們假如是有為而修，心裏有所住，就有個東西擋住，那就難以成道了。”

English Translation (Paragraph 5):

“‘Conditioned’ refers to having something one seeks. If one takes that which one seeks to be the Way, that is a deluded mind that clings to something, which is vastly distant from the truly empty and unbound true mind. In this manner, one absolutely cannot awaken to the original face. Failing to understand the true mind and not knowing one’s original nature is blind cultivation, wanting to attain the Way by doing something like ‘cooking sand to make rice,’ which is impossible. Take for example those who practice the Pure Land method, praying to Amitābha Buddha of the West, saying: ‘Please come and pull me there, please come and pull me there!’ This is practicing with a conditioned mind, making it difficult to resonate with Amitābha. Because they do not know what the mind is, nor what the Buddha is, they split mind and Buddha into two. They harbor pursuits and expectations, clinging to them in their minds, which is not pure. In this way, it is absolutely impossible to be reborn in the Western Pure Land. Nowadays, many who study Buddhism want to get rich, especially among lay practitioners from Hong Kong, Macau, Taiwan, and overseas Chinese communities. When they come to learn the Dharma, they all ask: ‘Is there a method for me to make a fortune in business?’ They study Buddhism not to transcend birth and death, but to become wealthy. As for those studying the Dharma on the mainland, most of them want to attain supernormal powers. These are all ways of practicing with a conditioned mind. One who practices in such a way certainly cannot awaken to the original source—he definitely cannot attain awakening to see his original face. This is because his motive is not righteous; he is still clinging to forms and harboring desires. One must first empty one’s mind and keep it pure. Do not cling to anything, do not hold onto anything—practice in an unconditioned way, and only then does one resonate with the true fundamental nature. The moment there is something sought, one goes against the Way and runs astray, unable to realize the Way. If you say, ‘I only want supernormal powers,’ that is even more incorrect. The moment you want supernormal powers, the demon-king takes the opportunity to cause trouble. He will appear in the form of a Buddha to deceive you, and you will take him to be the true Buddha, your mind blossoming with joy; in that very instant, the demon enters your heart, making you a demon. Even the Buddha cannot save you then. Therefore, those who take ‘conditioned methods’ as the ‘Way’ in their practice ‘will certainly fail to realize the original source’; they absolutely will not awaken, absolutely will not recognize the root, absolutely will not know what the fundamental Buddha-nature is, and absolutely cannot attain the Way. If one clings to something, how could one attain the Way? One would have a share in becoming a demon, that’s all!”

Original Text (Paragraph 5):

“「有為」者，就是有所求。將有所求當成「道」，那是妄心，是有所住著，與空靈無住的真心相去十萬八千里，這樣絕對不能明悟本來面目。不明真心，不識本來，那是盲修瞎練，要想成道，即如「以沙煮飯」無有是處。比如說修淨土的人，祈求西方的阿彌陀佛：你來拉我啊、你來拉我啊！這是以有為之心而修，很難與阿彌陀佛相應。因為不知道心是何物、佛是何物，把心和佛分成兩邊，有所追求，有所企盼，有所住著，心不清淨，絕對生不了西方淨土的。現在不少學佛的人想發財，尤其是港澳臺同胞和海外華僑中的居士，他們來學法都問：有什麼辦法讓我做生意發財嗎？他們學佛不是為了了生死，而是為了發財。內地的學法者，大都想發神通。這都是有為而修。這樣修法的人，必不了悟本元，他絕對不能開悟，證見本來面目。因為用心不正，還著相，有所求。要把心洗空淨了才好，一切不要，一切不著，無為而修，才與本真相應；一有所求就背道而弛，不能悟道了。假如你說僅要神通而已，那更不對了。你要神通，魔王就乘機搗亂了，化作佛來迷惑你，你當作真佛，心花亂放，魔即乘機進入你的心裏去了，讓你成魔，佛也救不了你。所以，以「有為」為「道」而修的人，「必不能了悟本元」，絕對不會開悟，絕對不會認識根本，絕對不會知道根本、佛性是什麼東西，絕對不能成道！有所住著，哪里會成道呢？成魔倒是有份在！”

[Continued in next message]

**English Translation (Paragraph 6):** “Therefore, in our practice, we must recognize the root of our true nature, with no pursuit or clinging. We must know that we are inherently Buddhas—simply removing deluded thoughts is enough. Do not seek anything, for seeking will cause you to fall into delusion. A demon is capable of manifesting supernatural powers. If you seek them, the demon will enter your mind. At the moment the demon enters, you will start to lose yourself and become a demon. The search for such powers hinders your true practice.”

**Original Text (Paragraph 6):**

因此，我們修法，要識得根本，要無所追求，要知道我們本來是佛，把我們的妄情消掉就行了，不要去求什麼東西。一有所求，就要成魔了。魔是有神通的，他知道你心動，他就來了。所以心魔一動，外魔就來了。什麼叫心魔？有所住就是心魔。心一著相，外魔就乘機而入；心不著相，心不動，外魔不得其門而入。魔來了，我不睬，「凡所有相，皆是虛妄」，佛來佛斬，魔來魔斬，一切都不可得，他怎能進得來啊？不要怕魔，魔是心現的，你心不魔，任他外魔法力多高超也進不來。 ---

**English Translation (Paragraph 7):**

“We learn Buddhism and practice so that we can be the master at the shore of birth and death, not deceived and dragged by karma, not sinking into the bitter sea. As for our practice, we must start by learning how to hold true at all times, in every circumstance. If you are shaken at every turn, it signifies a lack of practice. If you do not carry out proper cultivation, how can you hope to truly understand birth and death?”

**Original Text (Paragraph 7):** 我們學佛修法，因地要正，先要弄清楚這個問題：我們了了常知的靈明真心就是佛，除此之外沒有佛。千佛萬佛同我們這了了常知的真心本是一體、本是一個，任他佛形象現前我們也不睬。曉得一切相都是假的，一切都不可得，我們這個妙明真心才是真佛，那麼你就不會入魔了，你就可以成大道了。不然，心不清淨，有所住有所求，必是招魔入魔成魔去了，與道無有絲毫干係。是故大手印強調，以「有為」為「道」的修道者，必不能悟見本性，不能成大道。 ---

**English Translation (Paragraph 8):** “This is why we must practice the right methods from the beginning. If you understand the true nature of your own awareness and recognize that all phenomena are false and illusory, then you will proceed without fear of demons. Such recognition is the core step in the cultivation of the Way, the realization of true wisdom. When this wisdom arises, you will naturally transcend the cycle of birth and death.”

**Original Text (Paragraph 8):** 「此為自心元所俱生智。但初修雖欲自然住定於本元，然所住不越於貪著樂明無念等功力之中。」 --- [Continued in next message] for 20 seconds

English Translation (Paragraph 6):

“Therefore, in our practice, we must recognize the root and not seek anything. We must know that we are originally Buddha; simply dispelling our false emotions is enough—there is no need to pursue anything else. The moment we seek something, we become a demon. Demons possess supernormal powers; they know when your mind moves, and then they come. Thus, when the mind-demon moves, external demons arrive as well. What is the mind-demon? Clinging to something is precisely the mind-demon. Once the mind clings to forms, external demons seize the opportunity to enter. If the mind does not cling to forms and remains unmoving, external demons have no way in. When demons come, pay them no heed. ‘All forms are illusory,’—if a Buddha appears, cut down that Buddha; if a demon appears, cut down that demon. All is unobtainable—how could they get in? Do not fear demons; demons arise from the mind. If your mind is not demonic, no matter how powerful external demons may be, they cannot enter.”

Original Text (Paragraph 6):

“因此，我們修法，要識得根本，要無所追求，要知道我們本來是佛，把我們的妄情消掉就行了，不要去求什麼東西。一有所求，就要成魔了。魔是有神通的，他知道你心動，他就來了。所以心魔一動，外魔就來了。什麼叫心魔？有所住就是心魔。心一著相，外魔就乘機而入；心不著相，心不動，外魔不得其門而入。魔來了，我不睬，「凡所有相，皆是虛妄」，佛來佛斬，魔來魔斬，一切都不可得，他怎能進得來啊？不要怕魔，魔是心現的，你心不魔，任他外魔法力多高超也進不來。”

English Translation (Paragraph 7):

“When we learn the Buddha’s teaching and practice the methods, our ‘causal ground’ must be correct. First, we must clarify this key point: our ever-knowing, ever-clear numinous awareness (靈明真心) is Buddha. Apart from this, there is no other Buddha. The thousands of Buddhas, the myriad Buddhas, and our own ever-knowing, ever-clear true mind are originally one and the same. No matter what Buddha-form might appear before us, we pay no attention to it. Knowing that all forms are unreal, that none of them can be obtained, we then realize that this wondrously clear true mind of ours is the real Buddha. In that case, you will never fall into demonic paths—you will be able to attain the Great Way. Otherwise, if the mind is not pure, harboring places of abiding and objects of desire, one is bound to invite demons, enter the demonic path, and become a demon oneself, which has nothing whatsoever to do with the Way. Therefore, Mahāmudrā emphasizes that those who take ‘conditioned methods’ as the ‘Way’ in their practice will never awaken to see their true nature or attain the Great Way.”

Original Text (Paragraph 7):

“我們學佛修法，因地要正，先要弄清楚這個問題：我們了了常知的靈明真心就是佛，除此之外沒有佛。千佛萬佛同我們這了了常知的真心本是一體、本是一個，任他佛形象現前我們也不睬。曉得一切相都是假的，一切都不可得，我們這個妙明真心才是真佛，那麼你就不會入魔了，你就可以成大道了。不然，心不清淨，有所住有所求，必是招魔入魔成魔去了，與道無有絲毫干係。是故大手印強調，以「有為」為「道」的修道者，必不能悟見本性，不能成大道。”

English Translation (Paragraph 8):

“‘This is the wisdom that inherently arises from the original source of one’s own mind. Yet, at the initial stages of practice, even though one might wish to abide naturally and steadily in this original source, still the place of abiding does not go beyond clinging to the power of pleasure, brightness, and absence of thought.’

This wisdom free from conceptual knowing is not obtained from outside; it is the inherent function of one’s own mind. However, at the beginning of practice, though one very much wants the mind to abide naturally in pure original essence, it is not possible, because one still does not understand one’s original face and remains trapped in conditioned practice. Thus, one’s place of abiding has not surpassed the powers of pleasure, brightness, or no-thought (which is emptiness). Does this kind of attainment exist? Yes, it does. For example, pleasure: when your practice reaches the pleasant state of the third dhyāna, no worldly pleasure can compare to it. Nevertheless, do not cling to it. Although it exists, treat it as if it does not, and do not develop attachment. If you cling to pleasure, brightness, or no-thought, that is ruinous—especially clinging to no-thought, which is even worse, for that no-thought is stagnant. If you just sit there unmoving, with not a single thought, you become as lifeless as wood, earth, metal, or stone, stifling your own mind. Clinging to pleasure draws the demon of joy; clinging to brightness draws the demon of light; clinging to no-thought draws the demon of emptiness. As for our own fundamental nature, its light is the great light. Although it radiates unobstructedly throughout the ten directions, it never proclaims itself as being bright, nor does it abide in the appearance of brightness. If you abide in the appearance of brightness, it becomes an obstruction to the boundless spiritual functioning of your wondrous essence. Therefore, do not abide in brightness. Thus, when we are meditating, we should not allow ourselves to attach to seeing light or seeing Buddhas. Even seeing light is not acceptable. It is not that we are not allowed to look at it at all, but rather that we must not cling to it. We must see it as though we do not see it. Why is this? Because at the beginning, when the light appears, it is very faint. The instant your mind stirs even slightly, that light disappears. However, if the light appears and you pay it no heed and remain unmoving, the light will grow ever brighter. The moment you do pay attention to it, the light is veiled. Thus, if you practice with a distorted mindset, in the best-case scenario you will only be clinging to pleasure, brightness, and no-thought. In the worst-case scenario, you will invite demons because of your seeking, and the demons will seize the opportunity to enter. Hence, do not practice with a distorted mindset!”

Original Text (Paragraph 8):

“「此為自心元所俱生智。但初修雖欲自然住定於本元，然所住不越於貪著樂明無念等功力之中。」

這離知的智慧光明，不從外得，它是自心本具的性能。但是，初修的人即使很想使心自然安住清淨本元之中，也是做不到的，因為不明本來面目，還落入有為而修之中，所住之處沒有超越快樂、光明、無念（即是空）等等這些功夫。這些功夫有嗎？有的。比如快樂，當你做功夫到了第三禪樂境時，世上所有的快樂都比不上它，但是，不要貪住在上面，雖然有，須等於無一樣，不貪著。假如你貪住在快樂、光明和無念，就壞了，特別是貪住在無念上，那更是壞了，因為這個無念是死的。坐在那裏不動，一個念頭也沒有，那你就變成土木金石，把自己的心壓死了。貪著快樂是喜魔來了，貪著光明是明魔來了，貪著無念是空魔來了。而我們的本性光明是大光明，儘管它光明朗照十方無障礙，但是它自己不說自己是光明，不住光明相。假如你住光明相，被光明相所遮，就把你妙體的無邊神用遮掉了，所以不能住光明。因此，我們打坐的時候，不許見光見佛，有光可見還不行。不是連看也不許看，而是不許貪住在上面，須看見了等於沒看見一樣。為什麼？由於初初發的光是微弱的光，你心念稍微一動，光明就沒有了。光明來了你不睬也不動，光明就越發越大，你一睬心念一動，光明就被蓋掉了。所以，你如果是帶著異計而修，從好的方面來說，不過是住著在快樂、光明、無念上面而已；壞的方面呢，就是你要著魔的，因為你有所求，魔就乘機而入。因此，不要帶異計而修啊！”

English Translation (Paragraph 9):

“‘One should discard and depart from attachment to such powers of pleasure, brightness, no-thought, and so forth. Only then, in a sudden settling, the nakedly complete intrinsic self-nature and original source-body will appear.’

When we do our practice, we should discard the experiences of pleasure, brightness, no-thought, and other such powers of cultivation. Why? Because these are merely initial states of meditative concentration, and the naked original essence of self-nature has not yet been revealed. They are merely a slight reflection that surpasses the experiences of a beginner. Attainment in one’s practice does not equate to awakening. For instance, with Great Master Gaofeng, his teacher asked him: ‘When you are in the broad daylight, can you remain the master?’ For practitioners, in the day-to-day experiences of the world, one must be the master, not to be swayed by situations and not to follow them. Only then does one have some degree of meditative stability, slightly resonating with the original source-body. Hence, his teacher asked whether, in every aspect of daily life, he could break through all the states: be they pleasant or unpleasant, joyful or sorrowful, empty or not empty, none of them could move him. Could he remain the master? Gaofeng answered, ‘I can remain the master.’ The teacher asked again: ‘What about in dreams—can you remain the master there?’ If, while asleep and dreaming, you know it is a dream and remain unmoved—tigers may appear; you remain unafraid because it is false; an enemy may appear; you remain unafraid because it is false; or you might suddenly become very wealthy but do not want it, for it is all illusory—then you have become the master of your dreams. Mastering dreams is ten times more powerful than mastering wakefulness. While awake, we are only in ordinary delusion, but in sleep, we are in a deeper delusion. If you can remain clearly aware in that deeper delusion, fully knowing that it is all illusion, your mind remains unmoved. That indicates great power. We need such mastery in the moment of death. Death is a great delusion, whereas dreaming is a lesser delusion. If one cannot master a lesser delusion, how can one master a greater one? Since Gaofeng’s skill was outstanding, he answered, ‘I can remain the master.’

Gaofeng answered ‘I can remain the master’ twice, and indeed, that is excellent practice. He is a model and example for all of us who come after. Our learning of the Buddha’s teachings and cultivation is precisely to remain in charge at the brink of life and death, so that we will not be dragged into the sea of suffering by karmic obstacles. To achieve this, we must first train ourselves in ordinary life to remain in charge, never swayed by pleasant or adverse circumstances, never moved by false emotions of joy, anger, sorrow, or fear. When things go our way, we are not elated; when they go against our wishes, we are not distressed. All is like flowers in empty space, illusions that cannot be grasped; they neither stick nor abide. Only then can we remain the master in our dreams. If we cannot do this, how could we possibly talk about transcending birth and death? For the root of birth and death lies in the unceasing flow of deluded thoughts that follow external conditions!

There was a laywoman in Ningbo who was meditating when suddenly someone came to tell her that her son had fallen into the water. She just sat there without budging. Someone scolded her, saying, ‘How can you be so unfeeling? Your own child has fallen in the water, yet you won’t go save him?’ She remained unmoved, continuing her practice. Although her power of meditative stability was strong, her failure to save a life was not good—one might call it cruel. What would be the proper course of action? You should still go save him, but with an unmoving mind—save him as if you had not done so. It is not about sitting there absolutely still. However, speaking relatively, her achievement was already impressive compared to most of us, who would have panicked. There was someone whose house was on fire, and in her frantic worry about her child, she rushed into the house. In her confusion, she grabbed a pillow thinking it was her child, then collapsed in a faint after realizing the mistake, and her child burned to death. You see, that was the result of being thrown into chaos by circumstances.

Hence, whether you waver in the face of a situation is a major test—and this too is a form of practice. Gaofeng was completely unshaken in the course of daily life; his skill was quite remarkable. And that he could also remain master in his dreams demonstrates even greater skill. Seeing that Gaofeng indeed possessed excellent skill, his teacher wanted to test his insight further. Thus, he asked, ‘When there is no dream and no thought, where is the master?’ Gaofeng was at a loss—dreamless, thoughtless...where is the master? He thought back and forth but could not answer. His teacher told him to investigate further. (Venerable Yuanyin Shangshi said: ‘All of you, answer for Gaofeng: when there is no dream and no thought, where is the master?’ Everyone remained silent. The Master said, ‘Let me answer on your behalf, shall I?’ Then he sternly shouted: ‘Indeed!’) Gaofeng investigated further and finally awakened. After his awakening, he closed himself in solitary retreat at Lion Cliff on Mount Tianmu. Thus, practice is one thing, and insight is another. If in our practice we can discard pleasure, brightness, no-thought, and so forth—reaching the point where both subject and object disappear, sense faculties and sense objects fall away, and past and present are cut off—then suddenly, with a bang, an explosion occurs; inwardly, body and mind, and outwardly, the world, including empty space, are shattered all at once and become nothing. You suddenly abide unmoving. Although there is nothing at all, you remain unmoving, yet you are not like wood or stone; numinous awareness (靈知) shines clearly. Our ‘naked and fully transparent self-nature and original source-body’ then manifests.”

Original Text (Paragraph 9):

“「當遣離貪著如是等功力境，頓然安住，方現赤裸了徹之自性本元體。」

我們做功夫時，應當遣除上面所說的快樂、光明、無念等等的功力境界。為什麼？因為這只是初步定境的影相，赤裸的自性本元體還未現出來，不過是比初修者有了一點影境而已。功夫並不是開悟啊！比如高峰祖師，他的師父問他：「日間浩浩時還做得主麼？」修行人在日常動用的一切境界中，要做得主，不為境界所牽，不跟境界走，才有少分定力，方與本元體有些許相應。所以，他師父問他在日常動用中，能把一切境界照破，喜也不喜，樂也不樂，悲也不悲，苦也不苦，空淨也不空淨，不為境界所干擾嗎？能做得主嗎？高峰祖師說：「做得主。」師又問：「睡夢中做得主麼？」睡著做夢了，曉得是夢境而不動搖，什麼來了都不怕，老虎來了也不怕，假的；仇人來了不怕，假的；發大財也不要，一切都是假的，這就是睡夢當中做得主。睡夢當中做得主，力量比白天大十倍。因為我們醒的時候只是迷，睡著時候是昏迷。昏迷的時候，你還能明明白白、清清爽爽地曉得這是幻境、夢境，心不動搖，這力量是很大的。我們人臨死能做得主，需要夢境中能做得主，因為臨死時是大昏迷，睡夢是小昏迷，小昏迷尚不能做主，那大昏迷時就更不能做得主了。高峰祖師功夫好、本事大，他答道：「做得主。」

高峰祖師兩次答：「做得主。」的確是好功夫，乃我輩後學作功夫的典範與榜樣。我們學佛修道，就是為了在生死岸頭做得主，不為業障所牽累而沈淪苦海。要做到這一點，我們大家先要練習在日用當中做得主，不為順逆之境緣所轉，不被喜怒哀樂之妄情所移，順不喜逆不憂，一切皆如空花幻影，不可得，不粘不住，而後方能於睡夢中做得主。假如這一點也做不到，還說什麼了生死呢？因為生死的根源，就是妄念不息，隨境攀緣呀！

寧波有一位居士，正在打坐用功時，突然有人來報她兒子落水了，她坐在那兒一動也不動。有人罵她道：「你怎麼這樣無情？自己骨肉掉水裏，竟然不去救？」她還是無動於衷，照樣用功。她的定力功夫是好的，但是見死不救並不好，未免殘忍。怎樣做才對呢？人還是要救，但要心不動，救了等於沒有救過一樣，不是坐著一點兒不動。然而話又說回來，像她這樣的功夫算不錯的了，要是我們早已是方寸大亂了。有一個人家裏遭火災了，女主人想起自己的孩子還在屋裏，心慌意亂了，趕緊沖進屋裏，往床上一抓，出來一看：啊呀！錯了，抱出了個枕頭。她馬上昏過去，孩子也被燒死了。你們看這就是方寸大亂的結果啊！

所以，在境界當中你動不動搖，是一大考驗，這也是功夫。高峰祖師在日用當中，不管什麼事情來了，都能做得主不動搖，功夫很不錯；睡夢當中也做得主，功夫更不得了。他師父看他功夫確實不錯，要考察他的悟性，於是進一步問他：「無夢無想時，主人公在哪里？」高峰一楞：夢也沒有思想也沒有，主人公在哪呢？左思右想，終是答不出來，他師父叫他去參。（元音上師曰：「你們大家代高峰祖師答一答，無夢無想，主人公在什麼處？」眾皆默然。上師道：「我代大家試答如何？」即厲聲道：「的的！」）高峰祖師再參，後來就開悟了。開悟後高峰祖師就在天目山獅子崖閉死關。所以，功夫歸功夫，悟性歸悟性啊！假如我們做功夫時，能夠遣除快樂、光明、無念等等的功力境界，修法修至能所雙亡，根塵脫落，前後際斷時，「啪」地一聲，忽然爆破，內而身心，外而世界，乃至虛空一時粉碎，化為烏有，頓然安住不動。此時雖一無所有，安住不動，但是非如木石，而是靈知了了，我們的「赤裸了徹之自性本元體」就顯現出來了。”

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Thought for 7 seconds

English Translation (Paragraph 10):

“Therefore, regardless of which tradition we practice, we must practice until both the subject and the object are relinquished, until both mind and dharma are dissolved. At that moment, with a sudden ‘pop—,’ ‘the entire great earth sinks and empty space is shattered.’ When nothing whatsoever remains, yet there is a clear, luminous knowing, only then can one’s self-nature and original source-body manifest! For instance, in the Pure Land tradition, one recites a single Buddha-name, ‘Amitābha…,’ gathering all six faculties—eye, ear, nose, tongue, body, and mind—together, until one becomes truly unified, with no mind left to mind and no thought left to think. Then even the recitation vanishes, and the Buddha is also gone, and ‘pop—,’ at that instant one directly sees the true Buddha and is reborn in the Buddha’s land. Likewise, for those of us practicing the Mind-Centering Dharma, we repeatedly recite the Buddha Heart Mantra, ‘Oṃ ba-la ba-la…,’ gathering all six faculties so that mind and hearing are inseparable and the attention is not sent outward. When the time is ripe, ‘pop—,’ both the reciting subject and the recited object drop away at once, and the fundamentally clear, unbound original self-nature suddenly appears, utterly bright and transparent. Indeed, we must practice in order to break through to our original nature and see our own fundamental essence. If we only talk idly about theory, it is no different from drawing a pastry on paper to stave off hunger, which is nonsense. Therefore, we must cultivate skill in daily life—if, at the slightest event, you lose your composure and can’t remain master of yourself, that is like quicksilver in water: the moment heat is applied, it flees. You will not be able to withstand birth and death. We must truly apply ourselves so that we can break open our original nature. Waking up from this dream, we realize that everything is but a dream, so why stir our minds over it? All ties of grievance and enmity, all rights and wrongs, vanish on their own—hence the saying ‘they vanish along with awakening.’ All things are dreamlike illusions; if we remain unenlightened, we cling to them as real. But once awakened—like hot water dissolving ice—all karmic obstacles become empty. This is what is meant by ‘once realized, one sees that karmic obstacles are empty from the start.’ Hence, we must do the work of practice; without practice, how can the conditions for enlightenment ever mature? How could we ever break open our original nature?”

Original Text (Paragraph 10):

“因此，我們無論修什麼宗，都要修至能所雙亡，心法雙泯時，「啪——」地一聲，「大地平沈，虛空粉碎」，一無所有而又了了分明的自性本元體才能顯現出來！比如念佛法門，以一句佛號「阿彌陀佛……」，都攝六根，把眼耳鼻舌身意統統抓住，念到真正歸一了，無心可心，無念可念時，念也就沒有，佛也沒有了，「啪——」，當下即親見真佛，生到佛土。我們學心中心法的人也是如此，一句佛心咒「嗡伯啦伯啦……」，把六根攝住，心念耳聞，意不外馳，時節因緣到來，「啪——」能念所念頓時脫落，了徹的、無住的本元自性就清清爽爽、明明白白地顯現了。功夫要做，不然，無法打開本來，見自本性；光是空談理論，乃畫餅充饑，無有是處。我們要在日用當中做得主，如果你一遇到事情就不行，做不得主，那是藥水汞，遇火即飛，敵不得生死的。做功夫，打開本來，夢醒了，曉得一切都是夢境，動什麼心？一切恩恩怨怨、是是非非都消殞了，所以叫乘悟並消。一切事情都是夢境，不悟，執以為實有；一覺，如熱湯消冰，一切業障都空了。這就是平常所說的「了則業障本來空」啊！所以說功夫要做，不做，開悟的時節因緣怎麼會來啊？怎麼會打開本來呢？”

English Translation (Paragraph 11):

“Someone once asked me how long one must practice diligently. That depends on whether your practice is continuous and unbroken. If it is on-and-off, then it won’t work. If our practice is truly continuous—if we sit today, and we sit tomorrow, without stopping—and after each session of sitting we remain mindful and do not follow appearances, then in three to five years, you will directly realize your own nature. Why do we require a thousand sittings in Mind-Centering Dharma? It signifies that, by dedicating oneself wholeheartedly to practice for three years, one is certain to open up one’s original nature and directly see one’s self-nature. If you procrastinate, practice in fits and starts, or do it one day and take ten days off, not only will a thousand sittings not lead to seeing your nature, but even three or five thousand sittings will not lead to seeing your nature.”

Original Text (Paragraph 11):

“有人問我做功夫需要多長時間？這要看你功夫做得綿密不綿密，若是斷斷續續的那不行；假如我們功夫做得綿密，今天打坐、明天打坐，持續不停；打坐下來之後，時時不忘觀照，不跟境界跑，不過三五年工夫，你就徹見本性了。為什麼說我們修心中心法要修一千座呢？就是說認真修三年工夫就行了。你假如不綿密用功，修修停停，停停修修，三天打魚兩天曬網的，那不用說三五年不行，就是三五十年也不行。”

English Translation (Paragraph 12):

“Another person asked, ‘After finishing a thousand sittings, what then?’ This has been explained numerous times. I will repeat it once more. When we say ‘a thousand sittings,’ we mean that the Mind-Centering Dharma relies on the empowerment of Buddhas and Bodhisattvas and is particularly sublime. If one practices earnestly for three years, one is certain to open up one’s original nature and directly see it. If one drags it out, practicing fitfully and sporadically—sometimes practicing intently, sometimes neglecting—then even a thousand sittings will not lead to seeing the nature; not even three or five thousand sittings will succeed.”

Original Text (Paragraph 12):

“又有人問一千座坐過又怎樣呢？關於這個問題，已講過多遍，茲再重覆說一遍。一千座者，就是說這心中心法是仗佛、菩薩之力加持，功法殊勝，切實認真地修法三年，就一定能打開本來，親見自性。假如拖拖遝遝、斷斷續續、一曝十寒地修法，不要說一千座不能見本性，就是三、五千座也不能見性。”

English Translation (Paragraph 13):

“Someone else asked: ‘After a thousand sittings, does that mean we no longer practice?’ As we said last time, even if you are among those of superior faculties who suddenly awaken, your habitual tendencies from countless kalpas cannot be eradicated all at once. You still need constant mindfulness and training in the midst of worldly affairs, continually reducing them until there is nothing left. Only then is it sufficient. After awakening, the practice you do is known as ‘unpracticed practice’—which is true practice. It does not mean you don’t practice at all, but rather that you shouldn’t become attached to sitting in meditation, or fall into states of joy, thereby becoming obstructed by clinging to methods. On the other hand, if your power of meditative stability is insufficient and you are still moved by external states, you must continue to refine your meditation to strengthen your concentration, enabling you to pass through the critical junctures. If your concentration is adequate, then all that’s required is to keep a constant alertness without expending any effort—natural, relaxed, without further methods such as practicing this or amassing that merit, becoming entangled in the forms of practice. In general, the less effort required for practice, the better; the more relaxed, the better. The more forceful one’s efforts, the worse it is.”

Original Text (Paragraph 13):

“還有人問：一千座之後是不是不修法了？我們上次講過，饒你上根頓悟，多生歷劫的習氣，也不能一旦盡除，還要時時觀照，在事境上鍛煉，損之又損，把習氣消盡了才行啊！悟後做功夫就是無修之修為真修，不是不修而是不要執著打坐，落在樂境中，成為法執障。反過來，假如你定力不足，見境還要動搖，那還要加工打坐，增強定力，才能渡過重關。如定力相當，只消時時凜覺，不費絲毫力氣，非常輕鬆省力，不是還要修這個法、積那個功德……，在法相上忙得不可開交。無論你悟不悟，在法相上做功夫，都是徒費精力，自找麻煩，無有是處。所以說，做功夫越省力越好，越輕鬆越好，越費力氣越壞。”

English Translation (Paragraph 14):

“‘Shout “Phei!” abruptly, cutting off the stream of deluded thoughts.’

When deluded thoughts arise, abruptly shout ‘Phei!’ This is the key instruction in Mahāmudrā for cutting off deluded thoughts. Practitioners who recite the Buddha’s name need not use this method; for them, it suffices to bring up the recitation of ‘Amitābha Buddha.’ For other practitioners, the moment a deluded thought arises, they shout ‘Phei!’ immediately, becoming intensely aware, and the current of delusion is cut off with a snap. For instance, if we start thinking about getting rich, we exclaim ‘Phei! Rich for what? Daydreaming!’ That immediately terminates the deluded thought. If the deluded thought is especially strong, i.e., one’s greed is intense, and ‘Phei!’ is not enough to cut it off, then one must rely on mantra-recitation and invoke the power of the Buddha to eradicate it.”

Original Text (Paragraph 14):

“「急呼『呸』字，頓斷妄想之流。」

妄念動，急呼「呸」，這是大手印斷妄念的要訣。念佛的人不要此法，只要把佛念一提，念一聲阿彌陀佛就行了。其他行人於妄念一動時，就急呼「呸」，馬上凜覺，妄想的源流「啪」地一下就斷了。比如我們想到發財，就「呸」，發什麼財？白日做夢！這樣妄念就斷掉了。假如妄念勢力強，即貪心重，呸它不斷時，就須持咒，假佛力來消除了。”

English Translation (Paragraph 15):

“‘When gross mental factors are calmed and one abides in samādhi, one departs from all conditioned phenomena of the dharma. Then one’s self-nature becomes bright and transparent, entirely naked of mental tendencies, and the nature of wisdom is clearly present, abiding as such.’

Once the coarse mental factors (in the eight consciousnesses, there are eight mind-kings and fifty-one mental factors; among them, the five universal factors—intention, contact, sensation, perception, volition—are the most troublesome) are at rest, meaning that one’s mind no longer stirs in response to external conditions, one can remain peacefully in samādhi. In one’s practice, if one can encounter situations without generating thoughts and cease one’s endless grasping, then one naturally enters samādhi. Departing from the illusions that arise through grasping at external phenomena, our self-nature becomes luminously clear and unmistakable, nakedly manifest without any residue, shining forth. In that moment, the mind is free from arising, dwelling, changing, or perishing; it rests in signless empty quiescence, which is still yet ever-aware, and that ungraspable, luminous great wisdom emerges. This is how, at the first level, one quiets coarse delusions and remains unwavering in samādhi. Progressing further, we detach from all clinging to illusory external states, so the original, bright, naked nature is effortlessly revealed—free from birth and cessation, existence and nonexistence. Hence, we achieve the mind of empty quiescence, in which the wondrous function of great wisdom can manifest.

Therefore, the Dharma is truly marvelous; it teaches us to recognize the truth rather than be deceived by illusions. If we are misled by illusions, we revolve in the six realms; if we depart from illusions and recognize the true mind, we transcend and attain great spiritual powers and great benefit.”

Original Text (Paragraph 15):

“「息粗妄心所而住定，則離攀緣一切法之境，自性即明徹、赤顯離心智慧，如如現住。」

把粗妄心所息掉（我們的心王心所，有八大心王，五十一個心所。其中最壞的心所是五個遍行心所，即作意、觸、受、想、思。「作意」即意根，翻動勢力之強大，從來沒有停止過，不要以為睡覺它就停止了，它在繁衍夢境，還是沒有停止，要到最後金剛薩埵定，才能把它定下來），就是把對境生心的粗妄歇下來，才能安住定境而不動。修法能對境不生心，就有相當功力了。我們人時時刻刻都是對境生妄心，並且不斷攀緣，由這想到那，由那想到這，無有停息。假如攀緣之心能停下來，就能安然入定，離一切妄想攀緣虛妄之境，我們的自性就明瞭透徹、赤裸無遺顯現出來（即朗然現前），從而打開離生滅有無、而空靈無住的、如如不動的般若大智了。就是說我們修法功夫第一步須息掉對境生心的粗妄，進一步離開攀緣境界，心不亂動，我們本來的自性就明明了了、清清澈澈、赤裸裸地顯現出來了，就是離開妄想心的如如不動的光明大智慧也顯現出來了。

所以佛法就是妙，教我們認識真理，不要跟假相跑。我們若被假相迷惑，那就六道輪迴；離開假相，你認識了真心就超脫了，就能證得大神通，得大受用。”

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Thought about practice and enlightenment for 17 seconds

English Translation (Paragraph 16):

“Therefore, if we truly want to be reborn in the Western Land of Ultimate Bliss, it is not as simple as casually reciting the Buddha’s name a couple of times or chanting a few lines of scripture. We must rely on Amitābha’s sword of wisdom to sever our attachment and infatuation with the illusory appearances of this Sahā world; only then can we be reborn in the West. Hence the saying ‘pure thought, immediate flight,’ which refers to what we usually call the initial level of concentration: in our practice, even if the real Buddha himself were to appear, we would only continue reciting: ‘Amitābha, Amitābha…,’ holding on to nothing else but this single thought which is the Buddha. I entirely think of the Buddha, the Buddha entirely becomes my thought; fully Buddha is thought, and fully thought is Buddha—thus you will surely be reborn in the West. If you do not do it like this—if you recite ‘Amitābha’ a few times, sometimes mindful and sometimes not, while your mind remains busy with this or that—it will not work. Some people ask why those who cultivate the Pure Land method must also recite sutras. It is because reciting sutras helps you understand the truth. The Buddha taught that to achieve upper-grade upper-birth, one must read and chant Mahayana sutras. Why? Because by reading Mahayana sutras, you can understand the principle: you come to know that all things are originally Buddha, and all sentient beings are Buddha, except we are deluded by appearances and thus forget our own nature. So we should not be confused by appearances or cling to merits, for merits arise from our own mind; this mind is the mother of all great merits, and achieving the ultimate fruit of great merit is precisely becoming Buddha. Whether we revolve in the six paths or attain rebirth in the Western Pure Land is all determined by the mind. The root of all virtues is the mind; everything flows from the mind—‘nothing fails to flow from this dharma-realm and nothing fails to return to this dharma-realm.’ Therefore, the mind is fundamental, the root of all dharmas. Normally, I advise everyone to read and chant Mahayana sutras so that we may understand this principle. The Pure Land teaching spoken of here is the Great Vehicle Pure Land teaching, which shares the same rationale as Chan. Pure Land is a Great Vehicle Dharma that gathers in all three types of capacities, not merely those of middle or lower faculties. All three are included because it is the one mind that encompasses all. Pure Land is mind, and mind is Pure Land. The Amitābha Sūtra says: ‘From here, westward beyond ten billion Buddha-lands, lies a world called “Ultimate Bliss.”’ These ten billion Buddha-lands refer to the ten pāramitās and myriad virtuous practices; in other words, through giving, morality, forbearance, energy, meditation, wisdom, methods, vows, powers, and knowledge, we cultivate the emptiness of mind, thereby opening great wisdom. Once the mind is empty, one traverses the ten billion Buddha-lands and reaches the West. Thus, the Western Land is not distant—it is right before you. To say it simply: the moment your mind abides nowhere and all is empty, your mind itself is Buddha, and Buddha is none other than your mind. Right here is the West, and the West is right here. You are instantly reborn in the West. There is no need to wait for death; if one can be reborn in the West while still alive, then that is true rebirth in the West. If you cannot accomplish that while alive, but wait until death, it will be far more difficult.”

Original Text (Paragraph 16):

“因此，我們真要生到西方極樂世界，不是馬馬虎虎地念兩聲佛、念兩句經就可以生的，要用阿彌陀佛之慧劍，斬斷我們對娑婆世界這個假相的迷戀之情，才能生西的。所以說「純想即飛」，也就是我們平日所說的初定，就是我們做功夫能夠做到即使真正佛來了，也只是念：阿彌陀佛、阿彌陀佛……，別的什麼都沒有，只這思想是佛，我全想是佛，佛是我全想，全佛是想，全想是佛，那你就決定生西。假如你不是這樣呢？有念無念的念幾聲阿彌陀佛，心裏想著此事彼事，那就不行了。有人問修念佛法門為何要念經呢？念經就是要你認識真理。佛經裏說要上品上生，就要讀誦大乘經典。為什麼呢？讀誦大乘經典就能明理。明白一切本來是佛，眾生是佛，只是我們迷惑著相，而把自性忘掉了。我們不要迷惑住相，不要貪著功德，功德就是我們的自心，自心是大功之母，大功告成就是成佛。我人六道輪迴或往生西方淨土，乃心使然也。萬德之根本是心，一切萬德都從心出，「無不從此法界流，無不歸還此法界」。所以，心是根本，是一切法的根本啊！平時我叫大家讀誦大乘經典，就是要我們明白這個道理。這裏講的淨土法是大乘的淨土法，跟禪宗道理一鼻孔出氣。淨土宗是三根普攝的大乘佛法，不僅是度中下根人，三根人都攝在裏面，都是同一個心，淨土就是心，心就是淨土。《阿彌陀經》說「從是西方，過十萬億佛土，有世界名曰極樂」，十萬億佛土就是十度萬行，即是用「施、戒、忍、精、禪、慧、方、願、力、智」來把心修空，開大智慧。心空了，就跨過十萬億佛土，到西方了。所以說西方非遙遠，就在你面前。簡單說一句，就是你心無所住，一切皆空，你心就是佛，佛就是你心，這裏就是西方，西方就是這裏，當下就生西方了。不要等死後，活的時候就生西方，西方那是真的生西方；活的時候不能生西方，到死了才生西方，恐就難了。”

English Translation (Paragraph 17):

“‘Thoroughly comprehend and depart from the extremes of arising and ceasing, existence and nonexistence, transcending the sphere of conceptual discourse, so that you may abide naturally in the wisdom-nature free from words and thought. This refers to the wisdom of the fundamental essence of the Dharma-body, as well as to yoga and “seeing the doctrine.”’

This means we must clearly and thoroughly recognize that phenomena of arising and ceasing, existence and nonexistence, are all relative and illusory, and we must leave behind these partial views. Only then can we transcend the range of speech and conceptual thought, abiding naturally in that luminous wisdom of our fundamental essence that is free from words and beyond conceptualization.

‘Thoroughly comprehend’ means to discern clearly and realize fully. Departing from arising and ceasing, existence and nonexistence, means leaving behind these relative, dualistic views. Arising and ceasing, existence and nonexistence, are all false perceptions—like mirages—at odds with the principle of the Middle Way. Nevertheless, in our daily life, we constantly function within such dualities of right-wrong, good-bad, gain-loss, beauty-ugliness, and so on, never leaving these partial views of arising-ceasing, existence-nonexistence. For instance, believing that a person who is alive has existence, but once dead has nothing, is such a partial view. If we realize that anything existing in duality is unreal, and do not chase after it, then at the moment when deluded mental activity ceases, we can thoroughly realize the absolute true mind that has existed since the beginning. That true mind is the Buddha-nature, which is neither existent nor nonexistent, neither long nor short, neither arising nor ceasing, neither good nor bad, neither beautiful nor ugly… It is all ‘neither this nor that.’ Language cannot describe it; thinking cannot fathom it. It inherently has no discrimination. This is called ‘transcending the sphere of conceptual discourse.’

The sphere of conceptual discourse consists of the realm of language and mental discrimination. Once we start talking, the mind stirs nonstop—deeming everything either good or bad, right or wrong. This relative, dualistic knowledge flares up continuously. For example, while reciting the Buddha’s name, some people simultaneously chatter: ‘Amitābha Buddha, but oh, how troublesome my daughter-in-law is…’ ‘Amitābha Buddha, but how wonderful my daughter is…’—this is the sphere of conceptual discourse. If that were enough to be reborn in the Pure Land, then the Western Land of Ultimate Bliss would be teeming with people. We must decisively cut off our delusions and biased views, letting all attachments go. Concentrate on one heart to recite ‘Amitābha Buddha, Amitābha Buddha…’ wholeheartedly, recognizing that mind and Buddha are one, so that mind and Buddha merge, perfectly fused. Only thus can we be reborn in the Pure Land of Ultimate Bliss. Therefore, we must transcend the realm of conceptual discourse, realize it is all illusory and unobtainable, and not follow it or be carried along by it. We must release it completely, again and again.

There is a story of a brāhmaṇa who brought a handful of māndārava flowers as an offering to the Buddha. The Buddha told him: ‘Put them down.’ The brāhmaṇa put down one handful. The Buddha told him again: ‘Put them down.’ He put down the other handful. Then the Buddha said once more: ‘Put them down.’ The brāhmaṇa was perplexed and asked: ‘I’ve already put down all my flowers. There’s nothing more to put down—what else should I put down?’ The Buddha replied: ‘I am telling you to put down all your external six sense-objects, your six internal sense-bases, and the six consciousnesses in between—all must be put down.’ This means that both within and without, everything must be released, leaving nothing to be grasped. With this teaching, the brāhmaṇa became awakened. Hence, one must transcend the realm of words and mental discrimination, put everything down—inside and out—so as to abide naturally in the wisdom-nature that is free from words and thought.

Being free from words and thoughts means surpassing language and conceptual thought. This wisdom-nature free from words and thought is that which transcends all words and concepts, our inherent, self-existing great wisdom. If you can go beyond the realm of conceptual discourse, you will naturally abide in that great wisdom, enjoying limitless benefit.”

Original Text (Paragraph 17):

“「洞達離生滅有無諸邊，超絕語意分別境，而自安住離言思之智慧性境中。此指法身體性智、瑜伽、見宗。」

意為我們要明明白白地曉得生滅、有無等等相對的知見是假的，並且要離開這些邊見，超越語言意根分別的相對之境，那麼，就自自然然地安住在無語言可說、無思想可動的朗照的大智慧的本來自性當中了。

「洞達」者就是洞然明白、徹底通達。離生滅有無諸邊，就是離開生和滅、有和無等種種邊見。生滅、有無等見解，都是相對的妄知妄見，就像海市蜃樓一樣虛妄不實，不合中道義，故為邊見。而我們時時處處都埋在相對的妄境中過活，在那裏分辨好壞、分辨是非、分辨長短，從未離開過生滅、有無諸邊。比如，以為人身活著的時候是有，死了以後就什麼都沒有了，這是邊見。假如能識得凡是相對而有的，都是虛妄的影子，都不去追取，那麼，即可於妄心息處，洞達本有的絕對真心。真心就是佛性，非有、非無、非長、非短、非生、非滅、非好、非壞、非美、非醜……，一切皆非，語言描述不到，思維推理不出，本不存在任何分別。這就是「超絕語意分別境」。

語意分別境，即是語言意識分別的境界，意思是我們講話時大腦意根在不停地動，所以就是非、好壞、長短分別不休，相對之見熾然而生起。比如有的人邊念佛邊講話：「阿彌陀佛，我的媳婦怎麼壞；阿彌陀佛，我的女兒怎麼好。」這就是語意分別境，這樣怎麼行？如果這樣就能生西方極樂世界，那麼，生西方極樂世界的人就多了。我們必須要把迷情、邊見斬斷，一切都不住，一心念阿彌陀佛、阿彌陀佛……，全想是佛，佛就是我心，我心就是佛，心佛道交，打成一片，才能往生西方極樂世界。因此，我們要超越語意分別境界，明白這些境界都是假的，都不可得，而不隨它走，不跟它轉，一切放下再放下。如，梵志雙手持蔓陀蘿花來供佛，佛開示他說：「放下著。」梵志把一隻手的花放下。佛又說：「放下著。」梵志又把另一隻手的花放下。佛再說：「放下著。」梵志一聽莫名其妙，趕緊問佛：「我兩手的花都放下了，沒有了還放下個什麼？」佛說：「我叫你放下外六塵、中六識、內六根一切放下。」就是內中外都放光了，一切都不可得，梵志聽後就覺悟了。所以，要超越語意分別境界，一切放下，再放下，把一切都放光了，而自然安住離言思之智慧性境中。

離言思，就是超越了語言和思維。離言思之智慧性境，超越了語言和思維的、自性本具的大智慧。假如你超越語意分別境，就會自自然然地安住於這個大智慧中，而受用無窮。”

Footnotes/Annotations (if any):

(None provided in the text above.)

Brief Explanation of Key Concepts:

Mind is Pure Land, Pure Land is Mind: In Mahayana teachings, the external land of Ultimate Bliss is inseparable from the true mind. A single thought in perfect unity with the Buddha is itself rebirth in the Pure Land.

Transcending Conceptual Discourse: One must go beyond dualistic thinking—arising and ceasing, existence and nonexistence—to abide in the great wisdom of one’s inherent Buddha-nature, which cannot be described by language or grasped by thought.

Bibliographic Reference (if applicable):

Author: Yuan Yin Laoren (元音老人)

Text: Ganges Mahāmudrā (Seventh Lecture)

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Thought about the practice and awakening for 15 seconds

English Translation (Paragraph 18):

“To be naturally uncontrived at every moment, without even the slightest exertion of practice, is extremely difficult. We all practice with exertion. From the First Bhūmi up to the Seventh Bhūmi Bodhisattvas, their practice still involves exertion; only from the Eighth Bhūmi to the Tenth Bhūmi do they achieve non-exertion. For us ordinary people to immediately reach a state of non-exertion is not easy. Therefore, we must progress step by step from exertion to non-exertion.

What does it mean to practice with exertion? It means to maintain awareness at all times, keeping a watchful eye on oneself. The moment a thought arises, immediately warn yourself: ‘Aha, don’t move. I see you.’ If you do not notice it, you will fail to see your thought and follow it instead, wandering ten thousand miles away without realizing it. Hence, when we are constantly aware, constantly observing ourselves, that is practicing with exertion. After we have observed for a while and become adept, we do not need deliberate vigilance. It observes on its own, remains unmoved on its own—quiescent yet always illuminating, illuminating yet always quiescent. That is non-exertion. Finally, even quiescence is not obtained, and illumination is not obtained either—only then have we truly arrived home. We can only reach non-exertion from exertion by cultivating ourselves at every moment; there is no way to leap directly to the highest point.

How is this practice done? We remain ever awakened, abiding in a state where words cannot describe and thought cannot grasp—just as the Chan school says: ‘Where the path of words is cut off and the road of mind is annihilated,’ yet naturally luminous. When our mind does not stir, that luminosity naturally becomes evident, responding to situations with extraordinary speed. If your mind stirs, clings, and generates afflictions, the response becomes sluggish. Because your mind is carried away by circumstances, its inherent radiance is obscured and cannot shine clearly, leading to dull responses. If you can abide at all times in that wisdom-nature free of words and thought, where speech is not obtained, thought is not obtained, and everything is unobtainable, you naturally remain lucidly aware. Then all supernormal powers and wondrous functions arise on their own. If you do not practice in this way yet insist on chasing supernormal powers, you will never get them. Ordinary people constantly scheme and discriminate, torn by gains and losses, never at ease. We cultivate the Way precisely to detach from delusions and clinging, so that we may restore our fundamental luminosity and give rise to great functioning. Our Buddha-nature is like the sun, infinitely bright, yet it is blocked by our delusive thoughts and discrimination and cannot shine its full radiance or perform its great functions. When the clouds of delusion disperse, the sun radiates in full splendor. Once we have freed ourselves from delusion and attachment, all manner of supernormal powers and wondrous functions arise effortlessly. As stated in the Mahāvairocana Sūtra: ‘If a Bodhisattva abides in this practice and perseveres diligently for no long time, he attains the samādhi of eradicating all obscurations. Having obtained this, he dwells in equality with all Buddhas and Bodhisattvas, giving rise to the five supernormal powers and obtaining infinite dhāraṇī of languages and speech.’”

Original Text (Paragraph 18):

“要做到時時刻刻都自自然然，而不帶一點功用之修，是很難的，我們都是有功用之修啊！從初地到七地菩薩，還是有功用之修，從八地到十地才是無功用之修。我們凡夫想一下子就達到無功用之修是不容易的，所以，要從有功用之修到無功用之修，一步一步地上去。

何謂有功用之修呢？就是時時地覺照，當心自己，照顧自己。念頭一動，即刻警策自己：「哎，不要動，我看見你了。」假如你不覺，就照不見了，跟著念頭跑十萬八千里還不知道呢！所以，我們時時有覺有照，就是有功用之修；照到後面照熟了，不要覺了，它自然照，它自然不動搖，寂而常照，照而常寂，那就是無功用之修了；到最後寂也不可得，照也不可得，那才是真正到家。我們只有時時如此做功夫，才能從有功用之修達無功用之修，不能一步登天。

這功夫怎麼做？時時覺悟，要安住在無語言可說、無思想可動，即如宗下所云「言語道斷，心行路絕」的、朗照的大智慧當中。我們的心不動了，它就自然朗照，反應異常快捷；假如你心有所動，有所住著，有所煩惱，反應就很遲鈍了。因為你被境界牽走了，心的光明被境界所遮蓋，無法朗照了，所以，反應就遲鈍了。你假如能做到時時安住在離言思之智慧性境中，說話也不可得，思想也不可得，一切都不可得，你自然了了分明，那麼，所有的神通妙用就來了。你不這樣做，想要神通啊？不可得，得不到的。凡夫時時刻刻都在計較、分別，患得患失，故不得安寧自在。我們修行了道，就是為了離開妄想，去除執著，恢復本性光明，而起大機大用。我們的佛性就像太陽一樣，光明無量，但為妄想分別所遮，不能放大光明、起大神用。如烏雲消去，太陽就放大光明，離開了妄想執著，各種神通妙用不求而自得。《大日經》云：「菩薩住此修學，不久勤苦，便得除一切蓋障三昧。若得此者，則與諸佛菩薩同等住，當發五神通，獲無量語言音陀羅尼。」”

English Translation (Paragraph 19):

“Where does the Bodhisattva abide? ‘He abides in the wisdom-nature free from words and thought.’ In such a state, diligently practicing to eradicate old habits, it does not take long for the five supernormal powers to unfold and for one’s eloquence to become unhindered. The five supernormal powers are the divine eye, the divine ear, knowledge of others’ minds, knowledge of previous lives, and miraculous powers of transformation. Buddhas also possess the sixth power, complete freedom from outflows (漏盡通), meaning all deluded thoughts, attachments, discriminations, and afflictions are extinguished. That is precisely the wisdom-nature free from words and thought. In our cultivation, first we must attain freedom from outflows; only then can we abide in this wisdom free from words and thought. This is also known as the ‘wisdom of the fundamental essence of the Dharma-body.’ It is also called ‘yoga’ and ‘seeing the doctrine.’ The Dharma-body is without signs, yet there is no appearances it does not encompass. It neither increases in Buddhas nor decreases in sentient beings. The wisdom of the fundamental essence of the Dharma-body is the supreme great wisdom that transcends all wordly wisdoms. ‘Yoga’ means ‘to be in accord with.’ Accord with what? Accord with the Dharma-body Buddha. This is what is referred to as ‘seeing the doctrine.’

Original Text (Paragraph 19):

“「菩薩住此」住什麼地方啊？「安住離言思之智慧性境中」，在這種境界中，再勤苦修學，以除舊習，不久就會五通齊發、辯才無礙。五通，就是天眼通、天耳通、他心通、宿命通和神足通。佛有六通，五通之外，還有漏盡通，就是一切妄想、執著、分別、煩惱等有漏之處，統統淨盡。那就是「離言思之智慧性境」啊！我們修行，是先得漏盡通，而自安住在離言思之智慧性境中，這也叫「法身體性智」，也叫「瑜伽」、也叫「見宗」。法身無相，無相而無不相，在佛不增，在眾生不減。法身體性智，就是超越一切相對、超越一切世間智慧的大智慧。「瑜伽」，意即相應。與什麼相應？與法身佛相應。也就是「見宗」啊！

English Translation (Paragraph 1):

Clearly and vividly understanding that the relative views of arising and ceasing, existence and nonexistence, and so forth, are all unreal, and departing from such partial views to transcend the relative domain of language and the mental faculty, one naturally abides in the great wisdom of one’s own self-nature, which is free from language, devoid of any movement of thought, naturally luminous, and inherently complete. This refers to the Dharma-body Fundamental Essence Wisdom. In the course of practice and realization, there are five great wisdoms: the Great Mirror Wisdom, the Equality Wisdom, the Marvelous Observing Wisdom, the Wisdom of Accomplishing What Needs to Be Done, and the Dharma-Realm Fundamental Essence Wisdom. In the Ganges Mahāmudrā, the Dharma-Realm Fundamental Essence Wisdom is referred to as the Dharma-body Fundamental Essence Wisdom. The Dharma-body Fundamental Essence Wisdom is the all-encompassing “seed wisdom,” whereby the eighth consciousness is transformed into the Great Mirror Wisdom. The Great Mirror Wisdom is completed last. As the Sixth Patriarch taught, “The six and seven transform in the midst of causes, while the five and eight transform upon the fruition.” This means that in the process of cultivation, one begins with the sixth and seventh consciousnesses, because the sixth consciousness is extremely powerful and is always engaging in discriminations everywhere. If the delusive thoughts in the sixth consciousness cease and nothing is passed on to the seventh consciousness, then the seventh consciousness also transforms. The seventh consciousness is the transmitting consciousness; it receives the data from the sixth consciousness and then transfers them into the eighth consciousness. When the sixth and seventh consciousnesses transform in the process of practice, turning into the Marvelous Observing Wisdom and the Equality Wisdom, subsequently—because there are no more deluded seeds to store and no further interference from the sixth consciousness—the eighth consciousness and the first five consciousnesses transform into the Great Mirror Wisdom and the Wisdom of Accomplishing What Needs to Be Done. Therefore, in terms of eliminating habitual tendencies through cultivation in real-world situations, transforming consciousness still begins from the sixth consciousness, and the eighth consciousness must be transformed after that. Instantly turning the eighth consciousness into the Great Mirror Wisdom is impossible. We constantly practice on the level of the sixth consciousness, so that delusive thoughts do not stir and do not move in response to external conditions. By reciting/being mindful of the Buddha, the Dharma, and the Saṅgha, we implant wholesome seeds into the seventh consciousness, which in turn transmits them to the eighth consciousness, thus turning impure seeds into pure ones and thereby enabling rebirth in the Western Pure Land and liberating ourselves from birth and death. Hence among the eight consciousnesses, the seventh consciousness constantly scrutinizes itself and clings to the notion of “I,” believing “I am right and you are wrong,” with arrogance so strong that it always centers on itself, everything belonging to me, greedily insatiable—thus, the seventh consciousness is the worst. Consequently, in the practice known as “hitting the seventh,” one is metaphorically “knocking down” the seventh consciousness. In truth, all sentient beings are originally equal—how can there be a separate “I”? Yet, given the burning intensity of self-clinging, people belittle others and exalt themselves, creating inequality in human relations. Therefore, once the seventh consciousness is transformed, there is no longer any “I versus you,” no dispute over right or wrong, gain or loss; everything becomes equal, and all dharmas are on the same level without distinction.

Original Text (Paragraph 1):

“明白清爽地曉得生滅、有無等等相對之見都是假的，離開這些邊見，超越語言意根分別的相對之境，就自自然然地安住在無語言可說、無思想可動、自然朗照、本自具足之大智慧自性當中，是指法身體性智。修法證道有五大智：大圓鏡智、平等性智、妙觀察智、成所作智、法界體性智。法界體性智在恒河大手印裏，稱之法身體性智。法身體性智是總的種智，轉第八識為大圓鏡智。大圓鏡智是最後圓成，六祖講過：「六七因中轉，五八果上轉」。就是修道時，先從第六、第七識上下手來修，因第六識的勢力最強，一切時一切處都是它在分別蠢動。如六識妄想不動了，沒有什麼妄想消息傳給第七識，七識就轉了。七識是傳送識，它把六識傳來的消息收下來，然後送到第八識裏面去。六七識在修因中轉為妙觀察智與平等性智，則第八識和前五識，就隨後因無妄種可藏和無第六識的干擾而轉為大圓鏡智和成所作智了。因此，從除習氣在事境上修來講，轉識還是從第六識開始轉，第八識還須在後頭轉，一下子轉第八識為大圓鏡智是不可能的。我們時時刻刻在六識上做功夫，妄想就不動，不跟境轉了。念佛念法念僧，就是把聖種、淨種傳遞給第七識，第七識再傳給第八識，從而把染種轉為淨種而生西了生死的。所以說在八識中，第七識恒審思量執著我相，我是他非，貢高我慢得不得了，總以我為主，一切都歸我，貪得無厭，所以，第七識最壞。因此，修法打七，就是打倒第七識。其實一切眾生皆平等一如，哪里有我？但是人們的我執熾盛，都把別人看得低一等，人家都不行，唯我頂好，所以在人際關係上就不平等了。因此，第七識一轉之後，即沒有人我是非得失，一切都一樣，一切法都平等無異了。”

English Translation (Paragraph 2):

Although we now study the Buddha-dharma, if the seventh consciousness has not yet been transformed, we cannot avoid inequality. For example, practitioners of the Pure Land school claim that their Pure Land tradition is the best and that other methods are no good; Chan practitioners say Chan is supreme, and all others are inferior; practitioners of the Vajrayāna say Vajrayāna is most complete, and the rest are of little use. Alas, this self-exalting and denigration of others occurs because they have not truly realized the Equality Wisdom—an unbalanced mind is the cause. In reality, all Dharma gateways are the same: they are tools, expedient means, not the ultimate goal. Our goal is to become Buddhas. Whether you succeed by one method or I succeed by another, both of us have succeeded—what difference is there? Therefore, it is said, “There are many expedient doors, but they all converge upon one source.” All dharmas are the same, so it is said, “This Dharma is equal, with no high or low.” The reason for the sense of inequality is that the seventh consciousness is causing trouble. Once our seventh consciousness is transformed, everything is equal: right and wrong, self and others, all are equal. All oppositions are equal—equal, equal, everything is equal—and one thereby awakens thoroughly to the Great Way. Transforming the sixth consciousness into the Marvelous Observing Wisdom means shifting from delusively discriminating right and wrong, gains and losses, to a perfect and marvelous observation of every situation and an ability to handle them correctly with wisdom. For instance, you discern how best to handle a situation, how to arrange matters for a particular person, or how to transform an evil person from bad to good, from the mundane to the holy, and so on. The Marvelous Observing Wisdom is utterly calm and unmoved, at times employing direct perception, at times inference, and at times inference merging with direct perception. Direct perception (現量) means manifesting exactly as it is, with no discrimination; inference (比量) means making comparisons: Is it good or bad, is it long or short, is it right or wrong? When one realizes this wisdom, although one perceives right and wrong and gain and loss clearly, one does not harbor love or hatred, acceptance or rejection; though everything is dealt with equally, one is not ignorant of right and wrong or long and short. Therefore, it is a wisdom of great functioning. Transforming the first five consciousnesses into the Wisdom of Accomplishing What Needs to Be Done means that the eyes see forms, the ears hear sounds, the nose smells scents, the tongue tastes flavors, and the body experiences conditions—these become functions of accomplishing what needs to be done.

Original Text (Paragraph 2):

“我們現在雖然學佛法了，但七識尚未轉換時，也免不了不平等。比如修淨土宗人說淨土宗最好最好，別的法都不行；學禪的人說禪最高，其他那些都不好；學密宗的人說密宗最圓滿，其餘都不怎麼好。唉！自是非他，都是沒有真真正正證到平等性智，心不平等的緣故。其實所有的法門都一樣的，都是工具、手段，不是目的，我們的目的是成佛。你用這手段成功，我用那手段也能成功，你我都成功了，豈不一樣？是故云：「方便多門，歸元無二。」所有的法都是一樣的，所以說：「是法平等，無有高下。」之所以不平等，是第七識做怪。所以，我們的七識一轉，就平等了。一切是非人我都平等，一切對峙都平等。平等平等，一切一切都平等，就悟徹大道了。轉第六識為妙觀察智，它就由妄想分別弄是非得失，而變為圓妙地觀察一切事物與正確處理之智慧。譬如這事如何做才好，那人怎麼安排才合理，對一個壞人又應該怎樣轉化他，使他轉壞為好、轉凡成聖等等。妙觀察智是清清爽爽不動不搖，現量而比量，比量而現量。現量是稱其量而顯形，不加分別；比量就要比較一下是好還是壞、是長還是短、是是還是非。證到此智，雖明辨是非得失，而無愛瞋取捨；雖平等處理一切事物，而不是不知是非、長短，所以是大智用。轉前五識為成所作智，眼看色、耳聽聲、鼻聞香、舌嘗味、身歷境乃成所作智的作用。”

English Translation (Paragraph 3):

Our ability to think, work, and create inventions (namely the four great wisdoms mentioned above) all rely on the function of the Dharma-Realm Fundamental Essence Wisdom. In the Ganges Mahāmudrā, the Dharma-Realm Fundamental Essence Wisdom is called the Dharma-body Fundamental Essence Wisdom. It is the fundamental wisdom. “Yoga Seeing the Doctrine” (瑜伽見宗) means “seeing” as in correct insight, and “yoga” as in accordance, which is to say “mind's accordance with dharma.” Mahāmudrā teaches one to be in accord at all times: ordinary beings in accord with the Buddha, one’s mind in accord with empty space, so-called “imprinting emptiness, imprinting water, imprinting clay.” If one remains in accord moment by moment, that is yoga. “Yoga Seeing the Doctrine” refers to the correct insight that is constantly in accord with one’s original self-nature.

Original Text (Paragraph 3):

“我們之所以能思考、工作、創造發明（也就是說前面所講的四大智），都靠法界體性智的作用。法界體性智在大手印裏稱為法身體性智，它是根本智。瑜伽見宗，見是知見，瑜伽，是相應，即心相應法。大手印就是叫你時時相應，即凡夫與佛相應，自心與虛空相應，所謂印空、印水、印泥也。時時刻刻相應即是瑜伽。瑜伽見宗，就是指時時與本來自性相應的知見。”

English Translation (Paragraph 4):

“‘If one does not recognize this yet proceeds in practice, then one has not departed from the functions of the deluded mind or from conditioned views. One is separated from the Path of Self-Nature Great Perfection and cannot attain the Wheel of Light of Non-Practice.’

If one fails to recognize one’s own wondrous mind and lacks correct insight, not knowing to begin one’s cultivation from the Buddha-nature while instead clinging to appearances and seeking outside, then one remains within the function of deluded mind. This is a conditioned and erroneous view, unrelated to the ‘Self-Nature Great Perfection,’ and one cannot attain the ‘Wheel of Light of Non-Practice.’ The Self-Nature Great Perfection is the Buddha-nature innately possessed and originally complete, not something obtained by acquisition or generated through practice. The Wheel of Light of Non-Practice refers to the immeasurable light originally inherent in the Buddha-nature, illuminating the ten directions, possessing all manner of wondrous functions, able to manifest myriad transformations. This light is not produced through cultivation but rather inherent in one’s own mind. Hence, it is said, ‘The Way does not depend on cultivation but on awakening.’ Awakening the Way means awakening, gaining clarity, entering into the true mind, and restoring what is originally so. In one’s practice, at the moment one cuts off all deluded thoughts, with a sudden “crack” one awakens to the true source. After awakening, must one continue to cultivate? Yes, because the dual clinging to self and dharmas accumulated since beginningless time is still present, and great spiritual functioning cannot be developed until these two forms of clinging are eliminated. How should one cultivate, then? It depends on the severity of one’s habitual tendencies, and different methods may be used. But the best approach is “non-practice cultivation,” employing contemplation [to watch the mind]. In Mahāmudrā, for example, when a deluded thought arises, one shouts “Phei!” to sever it at once and preserve the true mind. Alternatively, one might use other methods, like reciting the Buddha’s name or chanting mantras: when a deluded thought arises, recite “Amitābha Buddha,” or hold a mantra, not following the delusion and thus transforming it, equally preserving the true mind. Or, when a deluded thought arises, abruptly become keenly aware, let all vanish into emptiness, and the deluded thought subsides. Thus, in order to obtain the “Wheel of Light of Non-Practice,” one must clearly realize this wondrously bright true mind. If you do not understand what the true mind is, you will never attain it.”

Original Text (Paragraph 4):

“「如不識此而修，則是未離心之作用及有為之見，與自性大圓滿道懸隔，不得無修光明輪。」

假如不認識自己的妙心，沒有正確的知見，不知從佛性起修，而著相向外求取，那就沒有離開妄心的作用，那就是有為的邪見，那與「自性大圓滿道」風馬牛不相及，得不到「無修光明輪」。自性大圓滿，就是佛性本自具足，本來圓滿，並非從取而有，從修而生。無修光明輪，就是佛性本來光明無量，照十方國，具足一切妙用，能起萬千變化。光明輪不是修出來的，而是自心本具的。所以說：「道，不屬修，而屬悟。」悟道，即醒悟、明白、契入真心，恢復本來。就是在修法時，於一念斷處，「囗力 」地一聲，證悟本真。悟後要不要修？要修！因為無始以來的我、法二執還在，還不能開發大神用，須將這二執消盡，才能徹證本源。那麼，怎麼修啊？這要看各人的習染輕重，而用不同的方法，但最好是無修之修，用觀照的方法。大手印的方法是，當妄念一起，就「呸」地一聲，將妄念喝斷，從而保護真心。但我們也可以用別的方法，比如念佛、持咒等。當妄念起時，就念阿彌陀佛，或持一句咒語，不跟妄念走，將妄念轉化，同樣可以保護真心。更或當妄念起時，凜然一覺，一切化空，妄念也就歇下來了。所以，要得到「無修光明輪」，須明證這妙明真心之後才行。假如不明白什麼是真心，那就得不到了。”

English Translation (Paragraph 5):

“‘If one has not received confirmation of “Seeing the Doctrine,” then although one practices, there is no state of preserving it. Therefore, taking confirmation of “Seeing the Doctrine” as the foremost priority is crucial.’

‘Seeing the Doctrine’ means correct knowledge and correct insight—under whose guidance one recognizes one’s fundamental nature. If you still do not recognize your fundamental nature, then ‘even if you practice diligently, there is no state of preserving it’; that is, no matter how hard you try, you will not attain the ‘Wheel of Light of Non-Practice.’ Because you do not have the “realm of preserving,” you do not know what it is you are safeguarding. In other words, if you are still uncertain about the proper knowledge and insight described previously, still not recognizing the fundamental nature, unsure of your footing and full of doubts, how can you preserve anything? For example, if we have a small child, we must carefully care for him, protect him from hunger or cold, and keep him from falling over, giving meticulous attention as we raise him to adulthood. If in fact there is no child, who are we going to protect?

Preserving and sustaining (保任) involves two stages of cultivation: first “preserving,” then “letting it sustain itself.” It is like caring for a child—first you protect him, and when he grows up, you let him go so that he can stand on his own, do his own tasks, work by himself, and you no longer need to intervene. Although “preserving and sustaining” is just a phrase of two words, in practice it covers a considerable journey! To carry out preserving and sustaining, one must first see the fundamental nature; without seeing the fundamental nature, what is there to preserve? As described earlier, that fundamental nature is the capacity for seeing and hearing that you have right now. Recognize it, do not doubt it, and protect it well. How to protect it? “It is not that one does not see or hear,” but rather “clearly aware of it, without clinging to seeing or hearing.” In daily life, it is not that you do not look at things or do not listen, but that you do not discriminate good or bad, beautiful or ugly, nor do you give rise to love or hatred, acceptance or rejection in your mind. Though you look and listen freely, nothing remains in your mind—“everything is clear with no abiding.” This is what “preserving” means. Once that preserving ripens, you no longer need to preserve it; you simply let it go. Anywhere you go, anything you do, there is not the slightest abiding. This is the state of “freedom in all things” and “spontaneous ease.” Zen Master Zhenjing Kewen once wrote a verse about “freedom in all things,” saying: “In all things, no obstruction; all is in accord with one’s wishes and free. Hand on a pig’s head, mouth reciting pure precepts, driven from the house of lust, unpaid bar tab, on the crossroads, opening up the cloth sack.” Holding a pig’s head in hand, gnawing the meat while reciting the moral precepts: no killing, no stealing, no sexual misconduct… saying “I am eating vegetarian; I just came out of a brothel, ha ha ha!” “Driven from” means thrown out. A brothel is a prostitute’s house. He spent all his money there and got kicked out by the madam. He owes a bar tab to the tavern, and with no money to pay, he is in dire straits, living a slovenly, downtrodden life, yet carefree, untroubled by anything. Someone might ask, “Isn’t holding a pig’s head while reciting pure precepts a violation of vegetarian discipline?” Not necessarily! He has not actually consumed meat; he is indeed eating vegetarian. Why? Because his mind is empty—he does not cling to appearances. He does not even think that meat is delicious so he should eat more, or that vegetables are bad so he should eat less. With no love or hatred, no acceptance or rejection, that is true vegetarianism. By contrast, someone might eat vegetarian but be picky about tastes: “This dish is delicious and fresh, that dish is nasty!”—this is still not truly vegetarian. If our mind is genuinely empty and pure, then eating or not eating is the same; even holding a pig’s head would not be a problem.

On the other hand, if you have not reached such a level and just give free rein to yourself, you will be “shot into hell like an arrow.” Since your mind is not truly empty, karmic tendencies stick to you and bind you, not letting you pass. There is a recorded case of an old Chan master who loved beef. He claimed, “Eating is the same as not eating!” But had his mind truly been empty? No—he only spoke the words, unable to empty his mind, so karmic obstructions clung to him and required repayment. When his breath failed, he was reborn in a cow’s womb to repay that debt. One day, a farmer was leading the cow along when Chan Master Baozhi encountered them. Baozhi took one look and said, “Oh! Isn’t that such-and-such Chan master? Weren’t you the one who said ‘Eating is not eating’? You were not supposed to become a cow—how did you end up repaying a debt as a cow?” The cow shed tears, banging its head on the ground until it died. So if one has not genuinely attained emptiness and purity, boasting grandly will only send one to the hells. We are determined to realize the Great Way; we should speak only in accordance with the degree we have attained, never acting recklessly. If we want to achieve “freedom in all things,” we must first attain a pure and upright view, clearly see our true mind, and then further eliminate deluded habits until we enter unconditionedness. Practicing with clinging to appearances or engaging in conditioned practice cannot lead to “freedom in all things.” Some people whose minds are not purified crave supernormal powers and go astray, unable to become Buddhas but instead guaranteed a share in becoming demons. If you desire supernormal powers, a demon will seize the chance to manifest them in your mind, appearing as a Buddha. You mistake it for the true Buddha and cling to it joyfully, allowing the demon to dwell in your mind. The demon-king then expands its influence, inciting you to preach and gather followers as demon-children and demon-grandchildren. This all arises from clinging to appearances, so we must not cling to appearances or practice in a conditioned way.

Original Text (Paragraph 5):

“「於見宗未得印證，則雖修亦無保任之境，故以印證見宗為首要。」

見宗，就是正知正見，即在正知見的熏習下，認識了本性。假如你還不認識本性，則「雖修亦無保任之境」；即使你在勤勤懇懇地用功修行，也得不到「無修光明輪」；因為你沒有「保任之境」，不知保什麼啊！就是說，你對於前面講的正知正見還拿不準，不認識本性，腳跟站不穩，還在疑惑，那你保什麼呀？譬如我們有個小孩子，要小心照顧他、保護他，不要餓著，不要凍著，不要讓他跌倒了，無微不至地關懷他，撫養他長大。如果你根本沒有小孩子，那你保護誰呀？

保任，是兩段功夫，先保後任。就像對小孩子，先要保護他，待小孩子長大了，就放任他，讓他自主自立，自己做事，自己工作，不必管他了。保任，看起來只兩個字，做起功夫來，要走好一段路呢！要做保任功夫，須先見本性；不見本性，保什麼呀？那什麼是本性呢？上面講了很多，即現在能見、能聞之性，認取它，不要懷疑，好好地保護它。怎麼保護？「不是不見，不是不聞」，而是「了了覺之，不著見聞」，在日常生活中，不是不看東西，不是不聽聲音，而是不分別好壞、美醜，不起愛憎、取捨之心。儘管看、儘管聽，心裏什麼也沒有——「蕩然無住」，這就是「保」了，保成熟之後，就不要保了，放下它，一切處都可以去，什麼事都不妨做，而絲毫無住，這就到了事事無礙、任運逍遙的境界。關於「事事無礙」真淨克文禪師有一偈頌曰：「事事無礙，如意自在，手把豬頭，口誦淨戒，趁出淫坊，未還酒債，十字街頭，解開布袋。」手裏拎豬頭，一邊啃著豬頭肉，一邊念誦戒條：不殺生，不偷盜，不邪淫……我在吃素，我剛從淫坊出來啊，哈哈哈哈！趁出，就是被趕出來。淫坊，就是妓女院。在妓院裏鈔票花光了，被老鴇趕出來。喝酒欠債，酒館來討酒錢，窮得無力償還。就這麼邋遢，就這麼潦倒了，從而逍遙自在、無憂無慮。可能有人會問：手把豬頭，口誦淨戒……不吃素，不是破戒了嗎？非也！他未曾吃葷，他是吃素的。為什麼？他心空了，沒有著相，未曾覺得肉好吃而多吃，菜不好吃而少吃。沒有愛憎、取捨之心，就是吃素。相反有的人雖然吃素，但執著在味道上：這個菜味道好，鮮美；那個菜味道不好，難吃！非常挑剔，就等於不吃素。如果我們的心真的空淨了，吃了還等於沒吃，儘管手把豬頭也不要緊。

話又說回來，若沒證到這個地步，你就這麼放任啊，那你「入地獄如箭射在！」你的心沒有真正空淨，「業」就粘住你、纏住你，不放你過去。舉一則這樣的公案：從前有個禪師愛吃牛肉，他說：「吃就是不吃！」他的心空淨了嗎？沒有啊！只是嘴上說說，心裏空不了，業障就粘住他，要他還債。這禪師一口氣不來，就入了牛胎，作牛還債。有一天，農夫把牛牽出來，遇見寶志公禪師。志公一看：喲！這不是某某禪師嗎？你不是說「吃就是不吃」嗎？你不應該做牛啊，你怎麼作牛還債啊？這牛淚流滿面，砰！砰！砰！自己撞死了。所以，不到真正空淨的地步，胡說大話，要下地獄的。我們是決心證大道的，證到什麼地步，就說什麼地步的話，不得胡來！要想證到「事事無礙」的地步，首先要做到見地純正，明見真心，再進一步除妄習而入於無為。著相而修、有為而修，俱不能證到「事事無礙」。現在有的人心不空淨，妄求神通，壞了！非但不能成佛，卻是成魔有份！你想要神通，魔就到你心裏現神通，變個佛相給你看看，你以為是真佛，高興地守住它，魔就住到你心裏去了。魔王還要擴大他的影響，讓你去說法，接引一班魔子魔孫。這都是著相之故，所以我們不能著相，不能有為而修。”

English Translation (Paragraph 6):

“‘Later, one can confirm the wisdom of abiding in oneself. This is precisely abiding in one’s own fundamental nature, neither sought from others nor newly acquired when it was previously absent. (This is called the First Essential.)’

One must first prove direct realization of the fundamental nature, and only then can ‘the wisdom of abiding in oneself’ emerge. After awakening, one preserves and sustains the fundamental nature so as not to lose it, diligently striving to sweep away deluded habits. If, in any favorable or adverse situation, the mind remains as calm as still water, showing not the slightest motion, then all kinds of supernormal powers and wondrous functions arise without being sought. ‘Abiding in one’s own fundamental nature’ means that it is inherent in one’s own mind, arising naturally from one’s mind. ‘Not sought from others’ means it is not acquired by practicing a certain method, nor granted by Buddhas or Bodhisattvas, nor manifested through the possession of some spirit. ‘Nor newly acquired when it was previously absent’ means you did not lack it before and only now possess it; rather, you have always had it. Some may ask, “You say we’ve always had it—so why don’t I have it now?” Because you have not yet eradicated your delusive thoughts and habits! First, you must recognize the Buddha-nature and realize that this ability to see and hear is precisely the fundamental nature. Then, at every moment, protect it—do not cling to forms, do not follow circumstances. Once your protection is perfected and your mind genuinely emptied and purified, supernormal powers will manifest naturally.

If it does not ‘abide in one’s own mind,’ if it is not developed by oneself, then it is irrelevant; when one’s breath is cut off, all those so-called abilities vanish, and one has no idea where one will go. If one has done wrong, one will descend into hell—very dangerous indeed! In Shanghai, there have been several so-called ‘psychics with supernormal powers’; at the end of their lives, the spirits possessing them departed, leaving them behind. Not only did they have no powers at that point, but they also suffered intense physical torment and deep mental guilt, their consciences severely condemning them. All they could do was cry out, ‘It hurts! It’s so painful!’—and they fell into the three lower realms. Those of us who practice the authentic Dharma must heed this warning!”

Original Text (Paragraph 6):

“「後可印證自住之智慧，是即住自本性，非由他求，亦非昔無今有。」（此為初要）

先要證見本性，然後才能夠顯發「自住之智慧」。明悟後，保任本性不失，勤苦用功，掃蕩妄習。如果在任何順境、逆境中，都能心如止水，毫無走作，那麼，各種神通妙用便不求自得。「住自本性」，就是自心本具，自然由本心發出。「非由他求」，不是修什麼法求得的，也不是佛菩薩賜給我們的，更不是什麼鬼神附體而顯現的。「亦非昔無今有」，也不是以前沒有，現在才有，而是本來就有的。有人問：「你說本來就有，那我現在怎麼沒有呢？」你現在妄想、妄習還沒除光啊！首先你要認識佛性，明悟這能見、能聞的性能就是本性。然後時時保護它，不要著相，不要跟境界跑。保護圓熟了，心真的空淨了，神通就會自然顯現。

如果不是「住自本心」，不是自己開發出來的，那都是不相干的，一口氣不來，就什麼功能都沒有了，自己到哪里去也不知道。做了壞事，還要下地獄，很危險啊！我們上海就有好幾個所謂「有神通」的，將到臨終，附在他們身上的精靈離開他走了，這時他們不但沒有神通，肉體還非常痛苦，精神上更是內疚，深受良心的譴責，只是「痛啊！苦啊！」地叫著，墮入下三道去了。我們修正法的人要引以為戒啊！”

Footnotes/Annotations (if any):

  1. Three Lower Realms: Refers to the realms of hell-beings, hungry ghosts, and animals, where suffering is immense according to Buddhist cosmology.

Brief Explanation of Key Concepts

  1. Mahāmudrā (大手印): A high-level meditative system in Vajrayāna Buddhism, emphasizing direct insight into one’s own mind as Buddha-nature.

  2. Equality Wisdom (平等性智): A wisdom that perceives all phenomena as equal, free from dualistic discrimination like right/wrong or self/other.

  3. Marvelous Observing Wisdom (妙觀察智): The clarity that accurately observes and skillfully handles various situations without generating attachment or aversion.

  4. Dharma-body Fundamental Essence Wisdom (法身體性智): An expression of the original, inherent wisdom that underlies all phenomena, referred to here as the “Dharma-Realm Fundamental Essence Wisdom.”

  5. Seventh Consciousness: In Yogācāra Buddhism, the consciousness that is strongly linked to self-grasping (我執). Transforming it frees one from self-centered discrimination.

  6. Preservation and Sustaining (保任): A stage of cultivation after initially seeing one’s fundamental nature, in which one consistently guards and nurtures that realization until it becomes fully mature and spontaneous.

Bibliographic References/Acknowledgments:

  • Author: Yuan Yin Laoren (元音老人)

  • Title: Ganges Mahāmudrā (Seventh Lecture)

(End of retranslation.)

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