Over the past two years, I have dedicated some of my time to compiling and translating Yuan Yin Lao Ren's teachings from Chinese to English, with invaluable assistance from ChatGPT. My interest in his teachings was reignited by a dream in which I believe Yuan Yin Lao Ren appeared to inspire my practice. In the dream, I found him deeply inspirational and intuitively knew he was a practitioner with profound realization and attainment. This experience prompted me to delve deeper into his writings, where I discovered his clear realization of insubstantial nonduality (anatta and emptiness). On the day before I printed a copy of my compilation to share with my Dharma friends in Singapore, I had another dream of him blessing or empowering students.
Here is a link to my compilation:
Latest update: 17th January 2025
PDF Format: https://app.box.com/s/senxm0nxe8off0o5p61pgs9nko4tj940
Word Document Format: https://app.box.com/s/wd20hufugopnh7h791csz71sw7tcu508
Scroll down to read the instructions on how to let your phone or computer read the PDF to speech for you.
Introduction to Yuan Yin Lao Ren’s Teachings and Legacy
Yuan Yin Lao Ren (1905–2000), revered as the third patriarch of the Wu Xiang Mi Xin Zhong Xin Dharma lineage, dedicated his life to spreading profound Buddhist teachings and guiding countless disciples across the globe. Known for his integration of Pure Land, Zen, and Esoteric traditions, he emphasized the importance of understanding the mind and realizing its nature as the key to transcending life and death. His legacy is marked by transformative teachings, miraculous events, and a timeless commitment to the spiritual awakening of all beings. Below is a detailed summary of his life, teachings, and the profound impact he left behind.
The following is ChatGPT's summary and I cannot guarantee 100% accuracy:
Detailed Contents and Summary of Yuan Yin Lao Ren’s Teachings
1. Biography of Yuan Yin Lao Ren
Personal Background:
- Born on November 23, 1905, in Hefei, Anhui Province, with the secular name Li Zhongding.
- Entered Shanghai Hujiang University in 1923 to pursue studies and began engaging with Buddhism.
- Became the third patriarch of the Wu Xiang Mi Xin Zhong Xin Dharma lineage in 1958.
- Passed away on February 5, 2000, while meditating.
Significant Life Events:
- Early interest in Confucian teachings and later Buddhist philosophy.
- Faced challenges during the Cultural Revolution, enduring isolation and investigation for his Dharma propagation.
2. Experience in Learning Buddhism
Early Dharma Studies:
- Studied under various masters, including Tiantai teachings with Master Xing Ci and Consciousness-Only doctrine with lay practitioner Fan Gu Nong.
- Achieved profound realization while practicing under Wang Xiang Lu, the second patriarch of the Wu Xiang Mi Xin Zhong Xin Dharma.
Meditative Insights:
- Documented his realizations, including moments of losing body awareness, luminous clarity, and profound stillness.
- Gained deeper experiences through structured practices such as the six mudras.
3. Passing Away While Meditating
Final Moments:
- Demonstrated mastery over life and death by passing peacefully during meditation.
- Yuan Yin Lao Ren’s passing was accompanied by the production of numerous sariras (relics), a testament to his spiritual attainment and the reverence he inspired among his followers.
- Miracles observed during cremation included:
- A green lotus appearing above the gathering.
- Three beams of golden light enveloping the attendees.
- Auspicious clouds and radiant halos seen in the sky.
Legacy:
- His passing left a profound spiritual impact, with followers vowing to deepen their practice in gratitude.
- His passing left a profound spiritual impact, with followers vowing to deepen their practice in gratitude.
4. Published Works
Key Books by Yuan Yin Lao Ren:
- Essentials of Buddhist Practice and Verification (Two-Volume Set) (2011)
- Unleashing Great Wisdom (2009)
- Brief Discussion on Understanding Mind and Seeing Nature (2004)
- Exposing the Hidden Meanings of the Heart Sutra (2015)
Additional Publications:
- Contributions to Buddhist magazines since 1978.
5. Great Achievements
Global Influence:
- Taught tens of thousands of disciples across China and internationally (USA, Germany, France, Japan).
- His methods led many to attain realizations, including rebirth in Pure Land and insights into mind-nature.
Miracles and Legacy:
- Emphasized accessible practices integrating Pure Land, Zen, and Esoteric Buddhism.
- Gained widespread recognition as a genuine spiritual teacher with miraculous occurrences associated with his life and death.
6. Written Works
Additional Notable Titles:
- Ripples in the Sea of Zen
- Q&A on Essentials of Buddhist Practice and Verification
- Interpretation of the Teaching of Intermediate State of Existence
- Brief Explanation of the Great Seal of the Ganges (Ganges Mahamudra)
- Direct Explanation of the Shurangama Sutra (lost manuscript)
Teaching Emphasis:
- Yuan Yin’s methods emphasize integrating wisdom (Prajna), esoteric techniques, and Pure Land practices.
7. Evaluations by Notable Figures
- Endorsements:
- Zhao Puchu (National Committee Vice Chairman) inscribed his works.
- Elder Ben Huan praised him for his Vimalakirti-like teaching approach.
- Elder Jing Hui and other prominent figures acknowledged his profound impact on Buddhist philosophy and practice.
Ganges Mahamudra Teachings
- Yuan Yin Lao Ren transmitted Ganges Mahamudra, a profound esoteric teaching rooted in realization and practice.
- This teaching integrates meditative insight into the nature of mind, emphasizing direct experience over conceptual understanding.
- His mastery of this method showcased his ability to guide disciples through structured and transformative Dharma practices.
Other Articles Mentioned
- Contributions to Buddhist magazines and journals since the late 1970s, focusing on practical and philosophical aspects of Buddhism.
Update, 16th January 2025:
English Translation (Paragraph
1):
China’s Native Esoteric Dharma: The
Mind-in-Mind Method
Original Text (Paragraph 1):
中国固有的密法一心中心法
English Translation (Paragraph
2):
The “Mind-in-Mind Method” was
neither learned from Japan nor from Tibet. It does not belong to Eastern
Esotericism (Tōmitsu) nor to Tibetan Esotericism (Vajrayāna). Rather, it is a
native Esoteric Dharma from the Tang Dynasty of our country. Because no one was
transmitting it, even my Grandmaster did not know that such an esoteric
teaching existed, until he went forth to receive monastic ordination and
traveled to Donglin Monastery at Mount Lu in Jiangxi, the ancestral seat of the
Pure Land School, where he encountered this teaching. When Master Huiyuan
established the Pure Land approach at Donglin Monastery, there came to be two
methods under the Pure Land School: one is the Mindfulness of the Buddha
Samādhi (念佛三昧), and
the other is the Pratyutpanna Samādhi (般舟三昧). The Mindfulness of the Buddha Samādhi is easy to
practice: one sits upright with legs crossed, forms the Dharma-Realm
concentration seal with the hands, and audibly recites “Amitābha Buddha,”
thereby attaining the Mindfulness of the Buddha Samādhi. The Pratyutpanna
Samādhi, however, is difficult to cultivate—one must walk in the room all day
long, never allowed to sit or lie down. Once the Pratyutpanna Samādhi is
accomplished, the Buddha appears before one’s eyes and touches one’s head in
blessing. My Grandmaster, making a great resolve, chose to practice the Dharma
that others found difficult—the Pratyutpanna Samādhi. He walked around in the
room day and night without sleep; the physical strain was intense, and both of
his legs became so swollen that he could barely walk. Yet he had aroused a
great vow, so even when he could not walk, he kept moving—crawling on the
ground. Eventually, both of his palms became swollen, and when he could no
longer crawl, he rolled on the floor. He endured such severe hardship; through
such practice, he reached a point where the mind died completely* and entered a
profound concentration. During this deep samādhi, he experienced a vision of
Bodhisattva Samantabhadra appearing, blessing him by touching his head and expounding
the Dharma, saying: “In this Age of the Latter Dharma, it is indeed most rare
and commendable to practice such austere disciplines. However, within the
esoteric section, there is the Mind-in-Mind Method; by relying on the Buddha’s
power and blessings, you need not endure such hardship. If you practice the
Mind-in-Mind Method with the support of the Buddha’s power, you will achieve
twice the result with half the effort. Diligently practice this method. Once
you have fully cultivated it, go down the mountain to propagate it widely for
the benefit of the masses.”
*Translator’s note: “the mind died
completely” (心死透了) is a
figurative expression indicating the utter dissolution of discursive thoughts
and self-attachment.
Original Text (Paragraph 2):
‘心中心法’并不是从日本学来,也不是从西藏学来,既不属于东密也不属于藏密,是我国唐朝固有的密法。因无人传授,连我师公也不知道有这个密法,直到他出家赴江西卢山净土宗的祖庭东林寺参学才得此法。慧远法师在东林寺创设净土法门,净土宗有两种,一是念佛三昧,一是般舟三昧。念佛三昧好修,盘起腿来静坐,手结法界定印,口念阿弥陀佛,就能得到念佛三昧。般舟三昧就难修了,整天在房间里走,不准坐也不准睡。般舟三昧修成,佛就在你面前现身摩顶。我师公发大心,修别人难修之法,选择了般舟三昧。整天不睡觉在房里走,肉体很难吃得消,他的双腿肿得走不动,但大愿已发,走不动也不停,就在地上爬行,爬到两个手掌都肿,爬不动了,就在地上滚!他吃了这么大的苦,经过这样的修炼,心死透了,入了大定,入定中感得普贤菩萨现身,为他摩顶说法,说:‘在这末法时代能修这种苦行是很难能可贵的,但是密部里有心中心法,可藉佛力加持,不要像你这样吃大苦。修心中心法,藉佛力加持,可收事半功倍之效,这个法你好好的修,修好之后你再下山去普传大众’。
English Translation (Paragraph
3):
Nowadays, Japan and Tibet also have
this method, but they do not transmit it casually. One must cultivate for
decades before it is transmitted. Living Buddha Norlha Hotogtu,* who was
Tibetan, came to Shanghai and transmitted it to “only” one person. When others
requested the Dharma from him and asked him to teach it, he replied, “You are
not yet qualified. This is the signless secret teaching, a method that
immediately leads to directly seeing one’s fundamental nature. It is not easy
to practice. All of you can only practice the generation-stage first—perfecting
the cultivation of the winds, channels, and luminous drops.**” In Japan, the
Mind-in-Mind Method also is not transmitted casually. There was a young monk
from Taiwan who spent six years studying Esoteric Dharma on Mount Kōya in
Japan. Upon seeing the Mind-in-Mind Method text, he requested his teacher to
transmit it to him. His teacher replied, “You are still a young monk,
unqualified. Wait until you reach the position of ācārya [master-teacher]; when
you have that status, I will transmit it to you.” The young monk asked, “I have
stayed here for six years, and still I cannot learn it?” Because the teacher
would not transmit it, he had no choice but to go to Tibet to study. Tibetan
Buddhism has the Kagyü (White), Gelug (Yellow), Nyingma (Red), and Sakya
(Flower) schools, among others. Except for the Nyingma (Red) School, none of
the other schools have the Mind-in-Mind Method. A teacher of the Red School
told him, “You want to learn the Mind-in-Mind Method? Fine. Stay here ten more
years. Once you have learned the other esoteric teachings, I will then transmit
it to you.” Thus, we can see that Tibet and Japan both indeed have the
Mind-in-Mind Method, but it is not transmitted lightly. It belongs to the most
advanced, central and essential section of the Esoteric Dharma. Therefore,
Bodhisattva Samantabhadra told our Grandmaster, “Practice it well, and once you
have succeeded, go down the mountain to widely disseminate it, so as to
compensate for certain deficiencies in Chan (Zen) and Pure Land.” This is
precisely because Bodhisattva Samantabhadra saw that the time and conditions
were ripe—he deemed that the karmic conditions for the appearance of the
Mind-in-Mind Method had arrived. Why? Because those who investigate Chan cannot
easily arouse a true doubt-mind, cannot break through, and cannot perceive
their own fundamental nature. Using the Mind-in-Mind Method compensates for
what Chan and Pure Land lack. My Grandmaster practiced in the mountains for
eight years before attaining realization; only then did he descend the mountain
to widely transmit the Mind-in-Mind Method.
*Translator’s note: “Living Buddha
Norlha Hotogtu” is typically rendered “Nengna Huofo” (诺那活佛) in Chinese transliteration.
**Translator’s note: “winds,
channels, and luminous drops” (气、脉、明点)
refer to the subtle energy system cultivated in Tibetan Vajrayāna.
Original Text (Paragraph 3):
现在的日本及西藏也有这种法,但不轻易传授。要几十年修行后才传,诺那活佛是西藏人,他到上海‘只’传一个人,别人向他请法,请他传法,他说:‘你们都不够资格,这是无相密,一下手就直下见性的法,这种法不容易修,你们只能修生起次第,先把气脉明点修好。’在日本也不轻易传心中心法,有位台湾去的年青和尚,去日本高野山学密法六年,他看到心中心法的法本,就请师父传法给他,他师父说:‘你还是个小和尚,不够资格,等相当于阿阇黎的位置时,资格够了再传吧!’他问:‘我在这里住六年还不能学吗?’师父不传,他没有办法就下山到西藏去学。西藏佛教有白教、黄教、红教、花教等教派,除了红教之外其他几教都没有心中心法。红教师父说:‘你要学心中心法可以,再住十年,先学其他密法后我再传法给你。’可见西藏和日本都有心中心法,但不轻传,它属密法的高深部门心髓部份。所以普贤菩萨对我们师公说,你好好修,修好后下山去广传大众,以补禅宗和净土宗的不足。也就是普贤菩萨看时间因缘,认为心中心法出世的因缘到了,因为参禅的人疑情起不来,打不开,见不到本性。用心中心法来补救禅宗和净土之不足,我师公在山上修了八年才证道,之后才下山广传心中心法。
Footnotes/Annotations (if any):
1. Mindfulness of the
Buddha Samādhi (念佛三昧):
Often involves reciting (or being mindful of) the name of Amitābha Buddha,
leading to single-minded concentration and samādhi.
2. Pratyutpanna Samādhi (般舟三昧): A more austere, continuous
practice of walking meditation that forbids sitting or sleeping, aiming to
directly behold the Buddha.
3. Bodhisattva
Samantabhadra (普贤菩萨):
Known in Chinese as Pǔxián
Púsà, one of the great Bodhisattvas in Mahāyāna Buddhism who embodies the vow
and practice aspect of the Buddhas’ teachings.
Brief Explanation of Key
Concepts
1. Mind-in-Mind Method (心中心法): A “signless” secret
teaching traditionally rooted in China’s Tang Dynasty, emphasizing direct
realization of one’s fundamental nature without relying on form-based
preliminary practices.
2. Chan (Zen) and Pure Land:
Two major schools of Chinese Buddhism. Chan emphasizes direct insight into
mind-nature through meditation, while Pure Land focuses on mindful recitation
of the Buddha’s name to attain rebirth in the Pure Land. The Mind-in-Mind
Method is described here as complementing them when practitioners face
difficulties in direct realization.
English Translation (Paragraph
1):
When my Grandmaster* came down from
the mountain preparing to transmit the Mind-in-Mind Method, everyone was
unfamiliar with this heart-method. They did not know what the “Mind-in-Mind
Method” meant, and no one was willing to learn it from him. He had no choice
but to display a bit of spiritual power to attract people’s attention. But
Buddhism is the correct teaching, and one should not engage in displays of
spiritual power. When my Grandmaster manifested such spiritual power, he drew
criticism from Masters Taixu and Yingguang, who believed that displaying
spiritual power only helped the teachings of ghosts and spirits and did not
benefit the luminous essence of the Buddha Dharma. My Grandmaster said: “I also
do not wish to display spiritual power, but it was for the convenience of
transmitting the Dharma, because the esoteric teachings in China had been
interrupted for such a very long time!”
*Translator’s note: “Grandmaster”
here refers to the teacher of the speaker’s own master, sometimes called
“teacher’s teacher” or “master of one’s master.”
Original Text (Paragraph 1):
我师公下山准备传心中心法时,大家对心法很陌生,不知道什么叫心中心法,没有人愿意跟他学,他只好显点神通,引起人们注意。佛法是正法,不要搞神通,我师公这样一显神通,引起太虚大师和印光大师的批评,认为显神通就是帮助鬼神教,对佛法的光明没有助益,我师公说:‘我也不愿意显神通,但为传法之便,因为中国的密法中断很长的时间!’
English Translation (Paragraph
2):
The most important aspect of
practicing the Mind-in-Mind Method is to undertake ten kinds of vows, that is,
to make ten kinds of vows in order to be qualified to practice the Mind-in-Mind
Method. Only after one has made these ten kinds of vows can one be in accord
with the Mind-in-Mind Method.
Original Text (Paragraph 2):
修心中心法最重要的是要行十种行愿,也就是要发十种行愿,才有资格修心中心法。修十种行愿之后才能与心中心法相应。
English Translation (Paragraph
3):
1. Trust in all Buddhas equally.
Have no doubt about any Dharma teachings. Regard a pure assembly of monastics
with respect, seeing them as teachers.
Original Text (Paragraph 3):
(一)佛佛俱信。法法无疑。清净僧众。尊视如师。
English Translation (Paragraph
4):
2) Uphold the precepts without any
deficiency. Gather the mind so that it is constantly in samādhi. Understand
that all dharmas are characterized by emptiness, remaining impartial and
unattached.
Original Text (Paragraph 4):
(二)持戒不缺。摄心常定。诸法空相。平等无著。
English Translation (Paragraph
5):
3) Have a compassionate heart for
all beings. Strive diligently to observe the precept against taking life.
Regard all sentient beings as oneself, and be unable to bear eating their
flesh.
Original Text (Paragraph 5):
(三)慈心众生。励行戒杀。视众生如己。不忍食其肉。
English Translation (Paragraph
6):
4) When people have requests,
respond with an attitude of equality by giving and offering. Remain gentle and
humble, and do not give rise to arrogance or conceit.
Original Text (Paragraph 6):
(四)人有所求。等心施舍。温和谦下。娇慢不生。
English Translation (Paragraph
7):
5) Do not go against your original
vow; always bring benefit to both oneself and others. Do not praise yourself,
and do not see the faults of others.
Original Text (Paragraph 7):
(五)不违本愿。常利自他。不自称赞。不见他过。
English Translation (Paragraph
8):
6) Whether people are rich, poor,
noble, or lowly, recognize that their nature is fundamentally not two. Always
speak softly, bringing forth joy in others. Keep the mind straightforward, far
from flattery. Adapt skillfully to people’s dispositions and transform worldly
truths beneficially.
Original Text (Paragraph 8):
(六)贫富贵贱。性本不二。口常软语。令生欢喜。心意质直。远离谄媚。随顺人情。善转俗谛。
English Translation (Paragraph
9):
7) The Buddha’s teachings and
admonitions must be personally experienced and put into action. Protect and
uphold the Buddha Dharma as if protecting your own life. Rescue and protect all
beings without expecting anything in return. Even when beings are proud and
arrogant, do not retreat from your resolve.
Original Text (Paragraph 9):
(七)佛说教诫。体会力行。护持佛法。如护己命。救护众生。而不望报。众生骄慢。亦不退心。
English Translation (Paragraph
10):
8) Do not belittle the correct
teaching, nor allow others to belittle it. Do not slander the Three Jewels, nor
allow others to slander them. If someone disparages or slanders them,
skillfully employ words to untangle their misconceptions and enable them to
develop faith and enter in, so that they do not fall into a net of heresy.
Original Text (Paragraph 10):
(八)不轻正法。不使他轻。不谤三宝。不令他谤。有轻谤者。善言开解。令其信入。不堕邪网。
English Translation (Paragraph
11):
9) Always guard correct
mindfulness; do not act wrongly in hidden places. Remain firmly established in
noble conduct without fatigue or weariness. Bring forth vast vows, gather the
mind without retreat, always abiding in the Mahāyāna, and eradicate erroneous
views.
Original Text (Paragraph 11):
(九)常护正念。不亏暗室。胜行坚固。不厌疲劳。发弘誓愿。摄心不退。常住大乘。破除邪见。
English Translation (Paragraph
12):
10) Concerning the fundamental
Dharma you practice, recite each one thoroughly. With the pure secret seal, do
not let defilement or knots arise. Practice for one’s own benefit and the
benefit of others, and do not use it for the sake of fame or profit.
Original Text (Paragraph 12):
(十)所修本法。一一遍持。清净密印。莫污染结。须为自利利他而修。不因名闻利养而用。
English Translation (Paragraph
13):
The Mind-in-Mind Method is the
supreme Dharma within the Esoteric School. As we also mentioned last time,
there are nine levels (vehicles) in the Esoteric School: the outer three
vehicles, the inner three vehicles, and the secret three vehicles. This Mind-in-Mind
Method belongs to the pinnacle of the secret three vehicles, that is, the final
unparalleled Great Perfection practice, which corresponds to the Great
Perfection of the Red Tradition. Some of you may wonder: Great Perfection
(Dzogchen) is the highest teaching in the Red Tradition, while the Mind-in-Mind
Method does not belong to the Red Tradition’s Great Perfection—so how could it
be in accord? Let us now explain.
Original Text (Paragraph 13):
心中心法是密宗里的上乘佛法。上次我们也讲过,密宗里有九乘次第,有外三乘、内三乘、密三乘。这心中心法属于密三乘中顶尖的法,即最后一个无比相应大圆满法,也就是与红教大圆满相应的法。诸位可能有疑问,大圆满是红教中最高的佛法,而心中心法不属于红教的大圆满,怎么会相应呢?现在来解释一下。
English Translation (Paragraph
14):
In the Red Tradition, the Great
Perfection teachings are divided into two sections. One is “khregs chod” (彻却), which is rendered into Chinese as
“lì duàn” (立断,
“cutting through”). Once a deluded thought arises, it is immediately cut off so
that one does not wander along with it, allowing the mind to be fully manifest.
The other is “thod rgal” (脱嗄),
translated as “dùn chāo” (顿超,
“sudden transcendence”), in which through practice one can transcend the triple
realm, bringing an end to birth-and-death samsara. The Mind-in-Mind Method is
precisely about cutting through and sudden transcendence. It is a signless
secret teaching, practiced with one mantra and six mudrās to directly see the
fundamental nature, without needing to rely on any form as a transition. The
methods with forms require first practicing the appearance of precepts, then
dissolving (the appearance) into emptiness, and only then seeing one’s
fundamental nature. One must take many detours and thus cannot cut through and
transcend suddenly.
Original Text (Paragraph 14):
**红教大圆满法分二部,一部是‘彻却’,汉文译义就是‘立断’,妄念一起就把它断掉,不随之流浪,使其心现前。二部是‘脱嗄’,译文为‘顿超’,修之能超出三界,了断生死轮回。心中心法修的就是立断、顿超,它是无相密,以一个咒、六个手印来修持,直下见性,不要修什么相来过渡。有相法须修戒相后,把相化空,才能见到本性。需走很多弯路,不能立断、顿超。
English Translation (Paragraph
15):
Our human fundamental nature is
signless, invisible, intangible, and inaudible, so at first, one has nowhere to
begin. Therefore, Tibetan Esoteric Buddhism has to take many winding paths. One
must first perform major prostrations and so forth, the Four Foundations, and
then do preliminary visualizations, raising forms in the mind. With some point
of application, one can then further practice to see one’s fundamental nature.
Even the “cutting through” (彻却)
of Great Perfection requires first working with channels, winds, and luminous
drops, applying one’s efforts through the subtle energies, visualizing the
channels and the three channels and seven chakras (the central channel, the
left and right channels, the crown chakra, throat chakra, heart chakra, navel
chakra, perineum chakra, etc.). Once these forms have been well visualized,
they are then observed as empty. This is called the preliminary practice of
Great Perfection cutting through, meaning the preparatory steps before formal
cultivation. In our method of one mantra and six mudrās, we do not visualize
any channels. Instead, we immediately gather our deluded mind into a single
mantra. When reciting, the mind recites and the ears hear. By using the mind to
recite the mantra, and the ears to clearly hear the sound of one’s own
recitation, one catches the wandering of the mental faculty, preventing deluded
thoughts from arising, and thus can immediately enter deep meditation. This
kind of cultivation is precisely Avalokiteśvara Bodhisattva’s method of Ear-Root
Perfect Penetration. Among the six faculties of beings in the Saha world, the
ear faculty is the most sensitive. For example, the eyes can see many
things—even very distant ones—but if one places a single sheet of paper in
front of them, they can no longer see. The ears, however, can still hear sounds
even through a great mountain. Also, for someone who is sleeping, showing them
a piece of paper will not wake them, but shouting will rouse them. Hence, the
ear faculty is the sharpest, and using the ear faculty to cultivate the Dharma
is best.
Original Text (Paragraph 15):
我人本性是无相可见、摸不著、闻不到的,大家一下子无从下手,因此西藏密宗要走很多弯路,先要磕大头等四加行,再做前行观想,把相观起来,有个著手处,才能进一步修见性法。大圆满‘彻却’也要先修气脉明点,在气上下手,观脉管,三脉七轮,(中脉、左右二脉,顶轮、喉轮、心轮、脐轮、会阴轮..)观好后,再把这个相观空。这叫大圆满彻却前行,就是修行前的方便。我们用六印一咒,不要观什么脉管,当下把我们的妄心聚在一个咒上,就是念的时候心念耳闻,用心念咒,耳朵听清楚自己念咒的声音,把意根妄想抓住,使妄念不起,当下即能深入禅定。这样的修行,就是观世音菩萨耳根圆通法门。娑婆众生六根当中,耳根最灵敏。譬如眼晴能看很多东西,很远都能看见,但是用一张纸一隔就看不见了;耳朵不然,隔著大山声音还听得到。又譬如睡著了,拿张纸给他看,他也不能醒,但一喊叫,他就醒了。所以耳根最灵敏,用耳根来修法最好。
English Translation (Paragraph
16):
The Śūraṅgama Sūtra clearly explains that twenty-five
great Bodhisattvas each described their own methods of practice. Avalokiteśvara
Bodhisattva stated that one enters through the ear faculty. In the end, the
Buddha asked Mañjuśrī Bodhisattva to choose which faculty would be most
suitable and fastest for the beings of the Saha world to use for practice.
Mañjuśrī Bodhisattva chose Avalokiteśvara Bodhisattva’s Ear-Root Method, for
the ear faculty is the most acute. Therefore, now we use the ear faculty to listen
to the sound of our own mantra-recitation, thereby capturing the root of mind
so that the sixth consciousness remains still. This method of practice is more
direct and “cuts through” more decisively than Great Perfection.
Original Text (Paragraph 16):
《楞严经》说得很清楚,二十五位大菩萨,说各自的用功方法,观世音菩萨说从耳根入,最后佛叫文殊菩萨选择,娑婆世界众生用那一根修法最得当、最快,文殊菩萨选檡观世音菩萨耳根法门。因为耳根最利,所以我们现在就用耳根来听自己念咒的声音,把意根抓住,第六意识就不动了。这样修法比大圆满更直接、更‘立断’。
Footnotes/Annotations (if any):
• None at this time.
Brief Explanation of Key
Concepts
1. “Mind-in-Mind Method” (心中心法): An advanced practice within
Chinese Esoteric Buddhism that emphasizes the immediate direct realization of
one’s fundamental nature through a mantra and six mudrās, focusing on
“signless” cultivation rather than lengthy preliminary practices.
2. “Cutting Through” (彻却, khregs chod) and “Sudden
Transcendence” (脱嗄, thod
rgal): Two pivotal methods in the Tibetan Dzogchen tradition. “Cutting
through” severs deluded thinking at its root, while “sudden transcendence”
leaps entirely beyond cyclic existence.
Bibliographic References /
Acknowledgments
• None provided in the source text.
The speaker refers to teachings from Chinese and Tibetan Esoteric Buddhism,
referencing Masters Taixu, Yingguang, and the Śūraṅgama Sūtra.
Listening to PDFs on iPhone, Android, Windows, and Mac
This guide walks you through downloading and listening to PDF files on various devices using text-to-speech (TTS) features.
iPhone
-
Download the PDF Files
- Open Safari on your iPhone.
- Go to the provided Box.com link containing the ZIP file with PDFs.
- Tap the ZIP file to download it, then tap again to extract in the Files app.
-
Add PDFs to Books
- Open the Files app.
- Find the folder with the extracted PDFs.
- Select the PDFs, then tap Share.
- Choose Copy to Books to add them to your Books library.
-
Listen with Spoken Content
- Go to Settings > Accessibility > Spoken Content.
- Enable Speak Screen and Speech Controller.
- Open a PDF in the Books app.
- Tap the speech controller icon (the small floating button).
- Tap the Play button on the speech controller to begin reading aloud.
Android
-
Download the PDF Files
- Open Chrome and visit the Box.com link.
- Tap the ZIP file to download it, then extract its contents using a file manager.
-
Open PDFs in a PDF Reader
- Open your file manager.
- Locate a PDF and open it with your preferred PDF reader app.
-
Use Text-to-Speech
-
Option A: Download a TTS app such as Voice Aloud Reader (or explore the latest options on the Google Play Store).
- Open the TTS app, grant permissions, and choose a PDF to listen to.
-
Option B: Use built-in TTS in Android’s Accessibility settings:
- Go to Settings > Accessibility > Text-to-Speech Output.
- Configure the settings and enable TTS for PDF reading.
-
Option A: Download a TTS app such as Voice Aloud Reader (or explore the latest options on the Google Play Store).
Windows
- Open Microsoft Edge or Adobe Acrobat Reader.
- Open your PDF file.
- In Microsoft Edge, click the book-with-speaker icon; in Acrobat Reader, go to View > Read Out Loud.
- Select Read Aloud and use the playback controls.
- Adjust reading speed and voice under Voice options (in Edge) or Preferences (in Acrobat).
- Stop reading by clicking the X in the control bar.
Note: “Read Aloud” works best for text-based PDFs and may not function properly with scanned PDFs.
Mac
-
Use Preview or Apple Books
-
Preview
- Open your PDF in Preview.
- Go to Edit > Speech > Start Speaking (or enable the Speak Selection shortcut in System Settings > Accessibility > Spoken Content).
-
Apple Books
- Double-click the PDF to open it in Books (or drag and drop it into the Books app).
- Use VoiceOver (press Command + F5 to activate) or the Speak Selection feature in Accessibility settings to have the text read aloud.
-
Preview
-
Configure macOS TTS Settings
- Go to System Settings > Accessibility > Spoken Content.
- Enable Speak Selection or Speech Controller, choose your voice, and adjust the speaking rate.
Tip: Make sure your PDFs are text-based (i.e., not just images). If your PDFs are scanned documents, you may need Optical Character Recognition (OCR) software before using text-to-speech.
With these steps, you can easily listen to PDFs on your iPhone, Android, Windows PC, or Mac. If you want to explore advanced voice options or speed controls, check out third-party TTS apps and system accessibility settings to find the best setup for you.