Also See:
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture One)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Two)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Three)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Four)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Five)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Six)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Seven)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Eight)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Nine)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Ten)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Eleven)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Twelve)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Thirteen)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Fourteen)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Fifteen)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Sixteen)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Seventeen)
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.
Paragraph 1
English Translation:
Ganges Great Mudra
(Twelfth Lecture)
Authored by Elder Yuanyin
Twelfth Lecture
“All that arises is the manifestation of the functioning of self-nature. Therefore, recognizing the knowledge of the liberation-essence is of the utmost importance.”
Original Text:
“恒河大手印
(第十二講)
元音老人 著
第十二講
「所起一切,皆是自性功用顯現。故認識於解脫體智為極要。」”
Paragraph 2
English Translation:
Previously, it was just mentioned that one must not “give rise to craving in favorable and pleasing circumstances, nor to hatred in adverse and disagreeable situations, just as one would react to an illness with suffering thoughts.” Why shouldn’t one think this way? Because “all that arises is the manifestation of the functioning of self-nature.” Do not think that pleasing and favorable conditions are good, while adverse situations are bad—nor that being healthy is good and being sick is bad. Where, then, do these so-called unpleasant adverse situations and illnesses come from? They are all manifestations of self-nature. Without self-nature, how could these circumstances even exist? We must remain keenly aware and realize that all these circumstances, including hatred, are manifestations of self-nature; naturally, hatred then vanishes! Self-nature itself is without defilement and without purity, without increase and without decrease, without coming and without going, and without moving or wavering. If the bodhi self-nature did not exist, even afflictions would not be possible—just as there can be no waves without water. Precisely because waves themselves are water, we say “afflictions are bodhi.” In our practice, we must constantly maintain a sharp awareness. The moment an affliction arises, we swiftly become keenly aware; in that instant of awareness, we return to our original place. Naturally, it becomes bright and clear on the spot, and the affliction immediately becomes realized as ungraspable. This is what is meant by the knowledge of the liberation-essence.
Original Text:
“前面剛剛講過,不能「於喜境順境生貪愛、逆境拂緣生瞋恨,如對病痛生苦受想」,為什麼不能這樣想呢?因為「所起一切,皆是自性功用顯現。」不要認為喜境順緣好、逆境拂緣不好,健康好、生病不好。這不好的逆境拂緣乃至病痛是從什麼地方來的呢?這都是自性的顯現,沒有自性,哪里會有這些境緣呢?我們要凜然一覺,了知這些境緣乃至瞋恨心都是自性的顯現,自然就不瞋恨了!自性本身是不垢不淨、不增不減、不來不去、不動不搖的。若無菩提自性,連煩惱也不會有,就像沒有水就不會有波浪一樣。正因為波浪本身就是水,所以說「煩惱即菩提」。我們修道,要時時凜覺,煩惱才起,就凜然一覺,一凜覺就回歸到本位,自然朗然現前,煩惱立即了不可得,這就是解脫體智。”
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English Translation:
“Therefore, recognizing the knowledge of the liberation-essence is of the utmost importance.” Hence, recognizing the knowledge of the liberation-essence is extremely crucial. Recognize the mind of numinous awareness (靈知) rather than the deluded thoughts; recognize the empty quiescent essence rather than the physical body of form. As soon as a deluded thought arises, immediately awaken sharply, and the mind of numinous awareness (靈知) emerges, causing the deluded thought to crumble and vanish in that very moment. One must not regard the physical form as “I.” If one clings to this shell of flesh, trouble ensues. The body of form is like a house; it is not the “I,” and we merely reside there temporarily. We must continually work at this practice around the clock.
Original Text:
“「故認識於解脫體智為極要。」所以,對於解脫體智的認識是極為重要的。認靈知之心,不認妄念;認空寂之體,不認色身。妄念才起,立即凜覺,靈知之心現前,妄念當下瓦解冰消。不能認色身為我,執著了這個色殼子就麻煩了。色身就像一所房子,它不是「我」,只是暫時住住而已。我們要時時刻刻這樣做功夫。”
Paragraph 4
English Translation:
“If one has not obtained the essential point of the arising and vanishing of thoughts, then all the leaking deluded thoughts become the karmic causes of cyclic existence. Thus, whether coarse or subtle deluded thoughts, one must skillfully guard and cultivate their arising and vanishing so that they return to nothingness. That is to say, do not let them flare up wildly, nor should you try to use one thought to subdue another thought. Simply do not depart from the natural fundamental essence but observe them, preventing them from continuing in sequence, like drawing a picture in water—whatever is drawn immediately disappears.”
The “essential point of arising and vanishing” refers to the crucial key to thoughts arising and ceasing. What is this key point? “The green mountain does not move; let the white clouds come and go.” The green mountain symbolizes self-nature; the white clouds symbolize deluded thoughts. Self-nature remains unmoving, while deluded thoughts arise and vanish. Although thoughts arise and vanish, “when you recognize them, they do not become your enemy.” Recognizing means obtaining the essential point of arising and vanishing. If you do not recognize it—if deluded thoughts arise and you remain unaware—that is failing to grasp the essential point of arising and vanishing. “If one has not obtained the key point of arising and vanishing, then all the leaking deluded thoughts become the karmic causes of cyclic existence.” In our Heart-Center Dharma practice, we emphasize “contemplation as the main practice, with sitting meditation as the auxiliary,” precisely to highlight the importance of observing [the mind]. When deluded thoughts arise, you must see them, immediately awaken in vigilance, and disregard those thoughts. If you fail to notice them, you are obviously following the deluded thoughts—this is “leakage.” Such leaking deluded thoughts are the karmic causes of rebirth in the six realms. If you follow thoughts, you will inevitably be carried along by circumstances. Once entangled in them, you create karma, and after creating karma, you receive the corresponding retribution—resulting in unending wandering in the six realms. It is like a bucket with a leak: the water of the wondrous functioning of self-nature is completely lost, and one falls into the state of an ordinary being in the six realms. That fall is the karmic result; leaking is the karmic cause. The Śūraṅgama Sūtra (or here, it references the Yuanjue Jing, i.e., Perfect Enlightenment Sūtra) states, “At all times, do not give rise to deluded thoughts, nor should you extinguish deluded mind.” The first half of the sentence teaches us not to let them leak away, not to allow deluded thoughts to slip by unnoticed, but to awaken sharply and keep them from arising. Then, to prevent misunderstanding and an attempt to force down thoughts into a “dead concentration,” it immediately continues in the second half: “Nor should you extinguish deluded mind.” One must also not eradicate deluded thoughts completely. Why? Because we need to give rise to boundless wondrous functions in order to liberate immeasurable sentient beings! When the true mind is in charge, one’s words and speech, gestures, rising of thought, and every movement all become the wondrous functioning of self-nature. A sage with the five supranormal powers once asked the Buddha, “What is that one power?” He had five powers, whereas the Buddha had six. What is that one (i.e., the sixth) power? The Buddha called out his name: “O sage with five powers!” He answered immediately. The Buddha said, “That one power you ask me about—there it is.” The single call and response, the single question and answer, vividly reveal the wondrous functioning of self-nature. This is “that one power”—the power of the cessation of leaks (i.e., leakless knowledge). When leaks are completely stopped, not a drop remains. So even though the true mind appears as a simpleton—great wisdom that seems foolish—if there is never a stirring of thoughts, then how could boundless wondrous activity arise? If you completely extinguish all the waves, would that not turn the water into a lifeless pond? Therefore, “nor should you extinguish deluded mind.” If you recognize the true mind and let it be in charge, then deluded thoughts become wondrous functioning. If you do not recognize the true mind and let deluded thoughts take charge, that becomes leakage, the karmic cause of cyclic existence. This is the “essential point of arising and vanishing.” Borrowing again the analogy of the green mountain and white clouds, we can compose a verse about this “essential point of arising and vanishing”: “White clouds drift over the green mountain; the green mountain remains the same. The green mountain is simply the green mountain—can white clouds ever obstruct it?”
Original Text:
“「如未得起滅(念)之要,則所滲漏之妄念皆輪迴業因。故無論粗細妄念,均須起滅隨無而善護修。即是不縱之使熾,亦不以念治念。唯不離自然本體以觀照之,使不連續,如在水中畫圖,隨畫隨消。」
起滅之要,就是念起念滅的關鍵要點。那麼這個要點是什麼呢?「青山原不動,白雲任去來」,青山比喻自性,白雲比喻妄念,自性不動不搖,妄念有起有滅。儘管念有起滅「識得不為冤」啊!識得,就是得了起滅之要。若不識得,起了妄念你還不知道,那就是未得起滅之要。「如未得起滅之要,則所滲漏之妄念皆輪迴業因。」我們修心中心法強調「觀照是正行,打坐是助行」,就是為了突出觀照的作用,妄念來了要看見它,立即凜然一覺,不睬念頭。若看不見它,分明是跟著妄念跑了,這就是「滲漏」。這些滲漏的妄念都是六道輪迴的業因。跟著念頭跑,必然隨境轉。著境之後就造業,造業之後就受報,以致六道輪迴無有出期。就像水桶有個漏洞,自性妙用之水全被漏光,便墮落成六道凡夫了。墮落是業果,滲漏就是業因。《圓覺經》云:「居一切時不起妄念,於諸妄心亦不息滅。」前半句就是教我們不滲漏,不放過妄念,凜然一覺使妄念不起。又恐我們錯誤理解,去做壓念不起的「死定」功夫,立即接上後半句「於諸妄心亦不息滅。」也別把妄念消滅光。為什麼呢?為了起無邊妙用,度無量眾生啊!真心若能做主,言談話語、舉手投足、起心動念等,都是自性的妙用。五通仙人問佛:「如何是那一通?」他有五通,佛有六通,那一通是什麼呀?佛喊他的名字:「五通仙人!」他答應了一聲。佛說:「那一通,你問我。」一喊一應、一問一答,活脫脫地顯示出自性的妙用。這就是「那一通」——漏盡通。漏盡,就是一點也不滲漏,滲漏已經盡絕。所以,儘管真心像癡子,大智若愚,但若不起心動念,如何起無邊妙用啊?若把波浪滅光,豈不成死水一潭了嗎?是故「於諸妄心亦不息滅」。識得真心,真心做主,妄念就是妙用;不識真心,妄念做主,便是滲漏,便是輪迴的業因。這就是「起滅之要」。仍借青山、白雲為喻,頌一頌這「起滅之要」:「白雲漫青山,青山依然在;青山自青山,豈受白雲礙。」”
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English Translation:
“Therefore, regardless of whether deluded thoughts are coarse or subtle, one must skillfully guard and practice so that, as they arise and vanish, they return to nothingness.” Deluded thoughts can indeed be coarse or subtle. What is the difference between coarse delusion and subtle delusion? Coarse delusion occurs when the mind responds to external objects: feeling joy in favorable circumstances and worry in adverse ones, unknowingly running along with whatever arises in the environment. We should first sever this coarse delusion by understanding that all external circumstances are illusory, like sky-flowers or the moon’s reflection on water—utterly ungraspable. The Diamond Sutra says: “All conditioned phenomena are like dreams, illusions, bubbles, or reflections, like dew or lightning; thus should one contemplate them.” Here, the word “should” (應) implies both compliance and engagement: when faced with any external circumstance, be it favorable or adverse, we can respond accordingly, yet at the same time view everything as akin to a dream, a phantom, bubbles, reflections, morning dew, or lightning—hence ungraspable. By continually observing in this manner, over time you will not be swayed by external conditions, and you will effectively cut off coarse delusion.
After you have done this, there still remains the factor of “habitual tendencies.” Habitual tendencies refer to the karmic seeds stored in the eighth consciousness. Even if you do not intentionally think about them, they may still spontaneously emerge; this is known as “flipping the seeds.” Such arising thoughts are subtler than the coarse delusions just mentioned, yet they are still not the most subtle level. When meditating, these habitual-seed thoughts become more apparent. Regarding these, we still disregard them and do not engage; through doing so, one naturally attains meditative absorption. Only upon entering deeper concentration do we see truly subtle delusions—like hidden undercurrents beneath the surface. If one has not entered profound meditative absorption, one simply cannot perceive these subtle delusions at all.
Original Text:
“「故無論粗細妄念,均須起滅隨無而善護修。」妄念有粗有細,粗妄和細妄有什麼不同呢?粗妄,就是對境生心。於順境而喜,於逆境而憂,不知不覺地跟著境界跑。我們要把這個粗妄先斬斷,曉得一切外境都是假的,如空花水月、了不可得。《金剛經》云:「一切有為法,如夢幻泡影,如露亦如電,應作如是觀。」這裏「應」有順應、應付之義。對於順、逆等一切外境,儘管去應付,同時還要作如是觀照,還要把一切外境觀成像做夢、幻相、水泡、影子、朝露、閃電那樣了不可得。時時刻刻這樣觀照,久久就會不為外境所動,基本上把粗妄斬斷了。在這之後,還有「串習」存在。串習是八識田裏的習氣種子,你不去想它,它也會自己跳出來,這叫「翻種子」。這種妄念比剛才說的「粗妄」細一些了,但還不是細妄。打坐的時候,更容易覺察到種子的翻騰,對此我們仍是不理不睬,這樣就安然入定了。定中看見的才是細妄,像是潛水暗流,湧湧地動。不深入禪定是根本看不見細妄的。”
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English Translation:
No matter whether deluded thoughts are coarse or subtle, “they must arise and vanish, returning to nothingness,” and we must guard our practice well. When deluded thoughts emerge, you must notice them and then swiftly awaken with crystal clarity. Do not engage or follow them; let them dissipate naturally. This is called “arising and vanishing, returning to nothingness”—thoughts come and go as soon as you awaken to them. If you fail to notice them or do not awaken promptly, deluded thoughts will keep churning without pause, thought after thought without interruption, and thus become the seeds of cyclic existence. “Skillfully guard and cultivate” means to protect and correct. Protect what? Correct what? Protect the truly luminous, unfixed true mind; correct the ever-flowing deluded thoughts. Once you notice a deluded thought, you must instantly awaken—immediately bringing about “arising and vanishing, returning to nothingness.” Do not wait until you have traveled some distance down the path of thought to awaken. Some people do realize a thought is deluded but remain reluctant to cut it off, saying, “Let me consider it a bit more; let me think it over before I awaken.” But since you already know it is a deluded thought, why continue ruminating on it? That would be utter foolishness, obviously letting yourself drift along with delusion. Instead, you must swiftly awaken, causing thoughts to “arise and vanish, returning to nothingness.” At all times, protect your true mind so that it remains perpetually clear and aware, without dwelling or sticking anywhere. This is what “skillfully guard and cultivate” means.
Original Text:
“不管妄念是粗的或是細的,「均須起滅隨無而善護修。」妄念來了,你必須覺察到它,然後凜然一覺,不去理睬它、不跟著它跑,它自然就化於無形。這就叫「起滅隨無」,隨著你的覺醒而化空了念起念滅。如果你覺察不到或者不凜覺,妄念總是動個不停,念念相續,沒有間斷,那就成為輪迴的業因了。「善護修」就是好好地保護修正。保護什麼?修正什麼?保護靈明無住的真心,修正遷流不止的妄念。覺察到妄念,要立即凜覺,立即「起滅隨無」,不要跟著走一段路才去凜覺。有的人,妄念起了他也知道,但他捨不得停下,他說:讓我再考慮考慮,先讓我想想再凜覺。你既然已經曉得是妄念了,幹嘛還想下去呢?這不是愚癡透頂嗎?這分明是隨著妄念遷流!不應該這樣,要趕快凜然一覺,起滅隨無。要時時地保護我們的真心,了了常知,無所住著,無所粘滯,這就是「善護修」。”
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English Translation:
“That is to say, do not let them flare up uncontrollably, nor should you attempt to use one thought to control another thought.” To “let them flare up” means to let the mind run wild like an unrestrained horse, following thoughts wherever they lead. “Flare up uncontrollably” means they blaze more and more fiercely, jumping from Zhang San to Li Si, from Li Si to Zhao Wu, and so on, never stopping—just like a raging fire that burns ever hotter. If you allow thoughts to continue flaring up in this way, that is exactly “letting them flare up uncontrollably.” We must not let that happen; instead, we quickly transform them. How to transform? There are two ways:
1. Reflect internally: “If I let them flare up uncontrollably, what will be the result?” The consequences are unimaginable—this is the karmic cause of cyclic existence in the six realms, bringing unspeakable suffering! So we swiftly awaken, allowing the clear light of self-nature to manifest on the spot.
2. If the deluded thoughts are very strong and awakening alone cannot transform them, then promptly recite the Buddha’s name or chant mantras—replacing deluded thoughts with Buddha-remembrance or right mindfulness.
Both approaches are aimed at “not letting them flare up uncontrollably,” but we absolutely must not “use one thought to control another thought.” What does that mean? One tries to suppress the original deluded thought with yet another thought: “Ah, this thought is a delusion—it’s bad, bad! Stop it!” That is exactly “using one thought to control another thought.” Why is this approach unwise? It can lead to two outcomes:
• One: you fail to truly subdue delusion, leading instead to “thoughts flowing into one another.”
• Two: even if you manage to suppress it for a while and completely smother the deluded thought, this is like “covering weeds with a rock—when the rock is removed, the weeds sprout again.” Once the thought is crushed, the mind becomes like wood or stone, lifeless. Such “dead concentration” can last a certain period—maybe hundreds or thousands of years—but once the power of concentration wanes, delusions come back even more forcefully, and you remain trapped in the six realms of rebirth, never achieving ultimate liberation.
Therefore, we should not “use one thought to control another thought,” nor must we completely crush thoughts. Rather, we transform them by suddenly awakening, turning them around in an instant. When strength of awareness is insufficient, we recite mantras or chant the Buddha’s name.
Original Text:
“「即是不縱之使熾,亦不以念治念。」縱是放縱,放野馬,跟著念頭跑。使熾,就是使念頭熾然不停,由張三聯想到李四,由李四聯想到趙五……遷流不息。像大火燃燒,越燒越熾烈。放縱念頭熾然不停地相續,就是「縱之使熾」。我們不能「縱之使熾」,要趕快轉化它。怎樣轉?有兩個辦法,一個辦法,就是自己心裏想想看,「縱之使熾」有什麼後果?那將是不堪設想的!那是六道輪迴的業因,苦不堪言!趕快凜然一覺,使自性朗然現前。若妄念力強,凜覺也轉化不了,就用第二個辦法,趕快念佛或者趕快持咒,用佛念、正念代替妄念。這兩個辦法都是「不縱之使熾」,但切切不能「以念治念」。什麼叫以念治念呢?起一個妄念來壓原來的妄念:「噢,這個念頭是妄念,不好不好,趕快別動。」這就叫以念治念。為什麼以念治念不好呢?有兩個結果。一個是壓不住妄念,恰成「妄念遷流」;另一個是縱然你能夠治得一時,把念頭壓死了,就像「搬石壓草,石去草生」。念頭被壓死了之後,變得如土木金石一樣,死掉了。這樣的「死定」是有時間性的,縱饒你能定幾百年,幾千年……待定力消退,妄念又來了,而且來勢更猛,六道輪迴依舊,還是不究竟。因此,我們不以念治念,不壓死念頭,我們是轉換,凜然一覺把它轉過來。力量不夠時,就持咒、念佛。”
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English Translation:
“Simply do not depart from the natural fundamental essence, but observe them so they do not continue in sequence, like drawing pictures in water—whatever is drawn instantly disappears.” The “natural fundamental essence” is our inherent Buddha-nature—primordial, unarisen, unceasing, unmoving, unwavering, without coming or going and without increase or decrease. “Observe” refers to that sudden and keen awareness just mentioned. As soon as you awaken sharply, you return to the natural fundamental essence. We must not stray from this essence at any time. When a deluded thought appears, swiftly become sharply aware so that it cannot continue in sequence. If deluded thoughts arise unnoticed, that will not work. Hence, “observing” has two layers of meaning: first, you must see the deluded thought the moment it arises; second, you must swiftly awaken. There is an analogy that compares this to “a cat catching a mouse,” likening deluded thoughts to mice. One must be as watchful as a cat, noticing the mouse the moment it appears. In Chan Buddhism, this is known as “taking care of the huatou.” “Taking care” means keeping a close eye on it. This watching is right mindfulness, which should not be lost in spiritual practice. Right mindfulness is the wondrous functioning of Buddha-nature. If right mindfulness is lost, one either fails to notice the wild proliferation of deluded thoughts or else sinks into a “dead concentration,” turning into wood or stone. These two outcomes represent two dead ends when practicing. Therefore, in Chan, we raise the doubt-mass (the inquiry); in Pure Land, we hold fast to the Buddha’s name; in the Mantrayāna, we recite mantras and form mudrās; and in the Great Mudra teaching, we “never depart from the natural fundamental essence, but observe.”
What is the goal of observing? “So they do not continue in sequence.” That is, do not allow deluded thoughts to proceed one after another. Practically speaking, reciting the Buddha’s name severs deluded thoughts: the Buddha’s name is like a sword of wisdom—“Amitābha, Amitābha…”—and as you hold to that name, deluded thoughts are naturally cut off. If, while chanting, your mind is still overrun with delusions, it is not true Buddha-recitation. Genuine Buddha-recitation necessarily involves śamatha and vipaśyanā (“calming and insight”). Your mind recites the Buddha’s name so deluded thoughts do not arise—this is śamatha. Your ears listen to the Buddha’s name, distinctly and clearly—this is vipaśyanā. In Buddhism, any method ultimately aims to prevent deluded thoughts from continuing in sequence. “Like drawing pictures in water—whatever is drawn instantly disappears.” This means deluded thoughts arise and cease in the same moment, leaving not the slightest trace. That is “arising and vanishing, returning to nothingness.”
Original Text:
“「唯不離自然本體以觀照之,使不連續,如在水中畫圖,隨畫隨消。」自然本體就是我們的天真佛性。佛性是不生不滅、不動不搖、不來不去、不增不減的。觀照就是剛才講的「凜然一覺」。只要凜然一覺,回歸到自然本體就是了。我們要時時不離自然本體,妄念來了,就凜然一覺,使妄念不能連續。假如妄念來了,你還不知道,那就不行了。所以「觀照」有兩層意思:一個是妄念來了你要知道,一個就是凜然一覺。有一個比喻叫「如貓捕鼠」,就是把妄念比作老鼠。要有貓那樣的警覺性,老鼠一露頭,立即就發現了。這在禪宗裏叫「照顧話頭」,照顧就是看好它。這種「看好」之念是正念,做功夫正念不可失。正念就像衙門口的差人,擋住閒雜人等,不許進去。正念是佛性的妙用。如果失去正念,要麼是覺察不到妄念紛飛,要麼是做死定功夫,變成土木金石。這是做功夫時的兩條岔路。因此,禪宗要提起疑情,淨土宗要執持佛號,密宗要持咒結印,大手印要我們「不離自然本體以觀照之」。
觀照的目的是什麼呢?「使不連續」。就是不令妄念相續,把妄念斬斷。所以我們說念佛的作用就是斬斷妄念,佛的聖號就是一柄慧劍,「阿彌陀佛、阿彌陀佛……」,佛念現前,自然而然把妄念斬斷於無形之中。假如一面念佛,一面妄念顛倒,那就不是念佛了。念佛的時候一定要有「止觀」,一定要心念耳聞。心念佛號而妄念不起是止,耳聞佛號而了了分明是觀。佛教裏做任何功夫,目的都是令妄念不相連續。「如在水中畫圖,隨畫隨消。」使妄念的起滅,就像在水面上畫圖一樣,一邊畫一邊隨之消失,絲毫痕跡也不保留,起滅隨無。”
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Paragraph 9
English Translation:
“But even though deluded thoughts may spontaneously vanish, that still does not constitute genuine purity. Because merely recognizing deluded thoughts does not yet cut off the stream of confusion and karmic activity.”
Even if deluded thoughts do not arise and thus naturally subside, it still cannot be considered genuine purity. Some people become confused, thinking, “If deluded thoughts are extinguished, shouldn’t that be purity?” Why does the text say it is still not purity? The reason is that “merely recognizing deluded thoughts” is only the awareness that a certain thought is deluded, yet one has not recognized the true mind; this is insufficient. Only by recognizing the true mind can one cut off the flow of confusion and karmic activity. Confusion arises when one encounters an object but falls into ignorance and disturbance. Seeing gold or money, one’s mind is stirred by thoughts of wealth; seeing beauty, one’s mind burns with lustful passion, etc. These are all forms of confusion. Even if you know they are illusions or reflections, you remain unable to sever them. Why? Because you only know enough to label thoughts as “deluded,” but you have not recognized the true mind. Not knowing what the true mind is, you lack the power to truly sever confusion whenever situations arise. Hence, you cannot cut off the karmic stream of confusion. We ordinary beings, having lost our fundamental nature, misidentify external objects as self and chase after external conditions, creating karmic causes and receiving karmic results—like a ceaseless river. Past karma is stored as seeds in the eighth consciousness. How do you truly cut them off? Only by realizing the true mind at the root can you sever them. Therefore, to cut off the flow of karmic confusion, one must realize the true mind. Merely recognizing that deluded thoughts arise and disappear is not enough.
Original Text:
“「但妄念雖自滅,尚未為清淨。以僅僅了知妄念,而尚不能斷惑亂業流。」
妄念縱然不起來,自然滅掉了,但還不算清淨。有人迷惑了:妄念滅了應該是清淨了吧?為什麼說還不算清淨呢?因為「僅僅了知妄念,而尚不能斷惑亂業流」。僅僅了知妄念的境界,曉得這是妄念,而沒有認識真心,那還不行。認識真心之後,才能斷惑亂業流。惑亂,就是對境之後就迷惑了,心就亂了。看到金元寶,心亂動了,要發財呀;見到美色,心亂動了,淫欲之火燒身……這些都是惑亂。你明明知道這些都是影子、都是假的、都不可得,你就是不能斷。為什麼?因為你只是知道妄念的境界,而不認識真心。真心是什麼,你不知道,所以沒有力量,遇到境界還是要動心,故不能斷惑亂的業流。我等凡夫,迷失本性,認物為己,追逐物境,造業受報,像流水一樣不斷。過去的業,就像種子種在八識田裏面,怎樣斷它?只有證到真心,把根本斬斷,才能斷掉。所以,欲斷惑亂業流,必須證到真心,僅僅了知妄念自滅是不夠的。”
Paragraph 10
English Translation:
“One must, at the very moment one realizes that deluded thoughts have spontaneously vanished, simultaneously recognize and know the wisdom-nature of one’s manifest self-cognition. Only then does one naturally abide.”
“Self-cognitive wisdom-nature” refers to the fundamental consciousness at its root—the eighth consciousness, now turned back to awakening. When the eighth consciousness is transformed, it becomes the “amala-consciousness,” also called the pristine consciousness. This is known as “transforming consciousness into wisdom,” turning the eighth consciousness into the Great Mirror Wisdom. “Clearly seeing” the wisdom-nature of one’s own self-cognition means beholding the radiant appearance of self-nature, that condition of a single thought not arising yet being lucidly aware— the luminous awareness of the true mind manifesting. Only then can one sever the stream of karmic confusion. “Clearly seeing the wisdom-nature of one’s own cognition” is not difficult in itself; the difficulty lies in not understanding or not recognizing it, i.e., the difficulty in failing to “know” it. In Chan Buddhism, this is called “grabbing it all in one go.” In Pure Land Buddhism, it is called “When the lotus opens, one sees the Buddha and awakens to non-arising.” In the Mantrayāna, it is “attaining siddhi.”
One must, at the very moment deluded thoughts subside, “instantly recognize and know the manifest wisdom-nature of one’s self-cognition.” During the gap when deluded thoughts have ceased, recognize your true mind, your genuine Buddha-nature. Buddha-nature is wisdom-nature— all abilities, powers, and wondrous functions arise from it, hence called “wisdom-nature.” Merely knowing that deluded thoughts arise and vanish without recognizing the true mind is still insufficient for cutting off the flow of confusion. Rather, one must recognize the true mind and further realize that deluded thoughts themselves arise from the true mind. Once deluded thoughts are cut off, one must ask: “What is this luminous awareness—when not a single thought arises?” That luminous awareness is precisely your true mind, precisely your “Great Mirror Wisdom.” At the very moment deluded thoughts cease, recognize and experience the true mind. If you fail to seize it “all in one go” right then, you will “miss it face-to-face” and fail to see your own nature. “Seeing one’s nature” means clearly understanding that deluded mind is fundamentally ungraspable—and, moreover, that deluded mind is a wondrous function of the true mind. When deluded thought settles, seize at once your true mind— not by physically grasping any object, for the true mind is formless and cannot be pinned down with conceptual labels. Rather, this “grasping” refers to experiencing, recognizing, and affirming it. At the instant deluded thought subsides, recognizing the true mind is exceedingly important. Again and again, I have reminded everyone: “When the previous thought is gone and the next one has yet to arise—what is this?” Seize this moment vigorously to recognize, affirm, and deeply trust in the true mind, taking it up fully. Once you have recognized the true mind, you will no longer cling to appearances. All deluded thoughts then transform into wondrous functions.
Original Text:
“「必須在了知妄念自滅之同時,即識知顯見自識之智性,則自然而住。」
「自識之智性」就是根本識,就是第八意識由迷而回歸覺悟,轉過來了。第八識一轉,便是「庵摩羅識」,又稱白淨識。此即所謂「轉識成智」,把第八意識轉成大圓鏡智。「顯見」自識之智性,即明顯地見到大圓鏡智,也就是自性朗然現前,也就是一念不生,了了分明的靈知真心朗然現前。這樣,才能斷惑亂的業流。「顯見自識之智性」並不難,難在你不瞭解不認識它,即難在不「識知」它。「識知顯見自識之智性」,在禪宗叫做「一把擒來」,在淨土宗叫做「花開見佛悟無生」,在密宗叫作「證入悉地」。
必須在了知「妄念自滅」的同時,「即識知顯見自識之智性」。在沒有妄念的時候,要認取真心,要認取我們真正的佛性。佛性是智性——智慧之性,因為一切功夫,一切神通,一切妙用都是由它生起的,故稱「智性」。只了知妄念起滅隨無,不認取真心,還不能斷惑亂業流。必須認取真心,進一步了知妄心從真心而起。妄心一斷時,這一念不生而了了常知的是什麼?這正是真心,正是「大圓鏡智」。要在妄念斷處,認識真心,體驗真心。若不能一把擒來,就是「當面錯過」,那就不能見性了。所謂「見性」者,明白也。明白妄心不可得,明白妄心是真心的妙用。於妄心息處,當下就「抓住」真心。不是用手去抓個什麼東西,真心無形無相,「說似一物即不中」,並不是存在一個有相的東西等你去抓,而是要你體驗它,認取它,肯定它。在妄心歇下來的時候,認取真心是非常非常重要的。我曾再三提醒大家:在「前後際斷」時,即前念已滅,後念未生時,這是什麼?應在此時猛著精彩,認識真心、肯定真心,深信不疑,承當下來。認取真心之後,就不著相了,一切妄念都化為妙用。”
Paragraph 11
English Translation:
“The true mind is without form. Whatever has form is illusory—it is but reflections, wholly ungraspable. Recognizing thus, we will not cling to anything with form. Only then do we have the strength to cast aside form, discard it, and not remain attached to it. If you have not recognized the real, you will inevitably be fooled by the false. ‘When the false is taken as the real, the real becomes false as well.’ Because you do not recognize the real, you will end up embracing the false, ‘taking a thief as your own father’ and losing sight of the true mind. This is the most crucial of all issues. You must see where deluded thoughts come from. What is a deluded thought? Deluded thoughts are not inherently evil; they arise from our true mind as its wondrous functions. There is no need to fear deluded thoughts. Simply do not follow them. Recognize their original face. Do not stick to conditions; do not remain attached to appearances. The moment a thought arises, immediately awaken and cut it off. In that gap of cutting off, the ‘self-cognitive wisdom-nature’ clearly manifests. Therefore, so-called ‘no-thought’ (無念) does not mean not a single thought ever appears. If truly no thought arises, you become like wood or stone— that is annihilation, blankness, not the state of no-thought. No-thought means that whenever a thought arises, one does not remain in it. A monk once asked Zhao Zhou, ‘Does a newborn baby still possess all six consciousnesses, or not?’ A newborn knows nothing and certainly does not chase after external objects or get caught up in delusions—so does it have the six sense faculties of eyes, ears, nose, tongue, body, and mind, or not? This is essentially a metaphorical way of asking, ‘What is no-thought?’ Zhao Zhou replied: ‘Hitting a ball on rushing water.’ The monk then asked Touzi, ‘What does “hitting a ball on rushing water” mean?’ Touzi answered: ‘Thought after thought, they never linger.’ When a fast-moving current is struck by a ball, the ball can never remain still but is carried away immediately. Not lingering is precisely non-attachment. Thus, having thoughts that do not linger is no-thought, rather than having literally no thoughts. We have repeatedly emphasized that the moment thoughts vanish and everything is crystal clear—this is your mind of numinous awareness (靈知). It is your true mind, your tathatā-Buddha-nature. Mindfulness ['nian4' in Chinese has a dual meaning of mindfulness and recitation] of Buddha is to be in awareness thought moment after thought moment —Buddha means ‘awareness/awakening’. This is the ultimate meaning of Buddha-mindfulness/Buddha-recitation. Without understanding this deeper truth, people recite the Buddha’s name in a daze, which is scarcely better than not reciting. My teacher (Venerable Wang Xianglu) used to say that if someone has recited the Buddha’s name for years without experiencing any wondrous function or gaining any inner strength, they should switch to practicing the Mantrayāna. After obtaining resonance and meditative absorption through mantra practice, they can come back to Pure Land and will then naturally know the real meaning of Buddha-recitation. Thus, for practitioners of the Dharma, it is essential to know the source of deluded thoughts. When deluded thoughts settle, recognize your true mind—this is of greatest importance.”
Original Text:
“真心是沒有形相的,凡有形相的都是假像、都是影子、都了不可得。既知如此,我們就不會去執著有相的東西了。這樣才有力量,才能放捨有相、拋棄有相、不住著有相。若不認識真的,總被假的所迷惑。「假做真時真亦假」,因不認識真的,不免認取假的,那就「認賊做父」,埋沒了真心。這是個最最重要問題。必須認識妄念從何而來?妄念是什麼?妄念並不是壞東西,妄念是我們真心所起的妙用。不要怕妄念,只要不跟它跑,認清它的本來面目,不粘境,不住境,不著相,時時刻刻念起就覺,念起就斷,一念斷處,「自識之智性」就會朗然現前。所謂「無念」,未必是一個念頭也不起。假如一個念頭也不起,那就變成土木金石了,那是斷滅、是無記,不是無念。無念者,念起不住也。僧問趙州:「初生孩子還具六識也無?」剛剛出生的嬰兒,什麼都不知道,總不會對境生心,妄想紛飛吧!嬰兒是不是具有「眼耳鼻舌身意」六識呢?這實際上是以嬰兒作喻,問什麼是「無念」?趙州答:「急水上打球子。」僧又問投子:「急水上打球子,意旨如何?」投子答:「念念不停留」。在很急的流水上打球,球能停得住嗎?一下子就被沖跑了。「不停留」就是無住。可見念起無住就是無念,而不是一個念頭也沒有才叫無念。我們再三提示,一念斷處,這了了分明的,就是我們的靈知之心,這就是真心、就是真如佛性。念佛,就是念這個佛。佛者,覺也。念佛,就是念念在覺,這是念佛的真諦。不明白這個真諦,迷迷糊糊地念佛,那等於沒有念佛。我的師父(王驤陸上師)從前講過,假如念佛的人很多年不得妙用、不得力量,那就趕快改修密宗,待修密得了相應、得了三昧之後,再回過頭來念佛,就知道念佛的落處了。所以,我們學佛的人,要識得妄念的來處,於妄念歇處認取真心,這最重要。”
Paragraph 12
English Translation:
“Once you have recognized your true mind, ‘then you abide naturally.’ This is dwelling in no-dwelling, known as natural abiding. Spontaneous, steady, clearly awake and calmly quiescent, calmly quiescent yet clearly awake, unaffected by the world of conditions, undisturbed by deluded thoughts. This is genuine gain in the study of Buddhism. Otherwise, one is merely practicing incorrectly. Some people say, ‘I have already chanted so many sūtras, and I still plan to chant more to fulfill a vow!’ But that only shows they have not awakened from a great dream; it is not authentic practice, nor authentic study of Buddhism! Authentic study of Buddhism requires recognizing the wondrously illuminating true mind that is originally without dwelling, always remaining awake and unbound by any condition. Only then is there hope of attaining Buddhahood. Counting how many times you have recited the Buddha’s name or how many sūtras you have chanted—burning red marks or making offerings to repay vows—what purpose does that serve? With such attachment to form, can one become a Buddha? Definitely not.”
Original Text:
“認取真心之後,「則自然而住」。無住之住,叫自然而住。自自然然、平平穩穩,惺惺寂寂、寂寂惺惺,不再被境界所動搖,不再為妄念所困擾。這樣學佛,才是真正得力。不然的話,都是錯用功。有的人說:我已經念了多少多少經,還要再念多少多少,我要還願呀!做這些事正是大夢不醒,不是真用功,不是真學佛!真學佛就要認識本來無住的妙明真心,時時覺醒,處處無住,這才有成佛的希望。念了多少句佛,念了多少部經,點點紅點子,燒一燒,還還願,有什麼用處啊?如此著相,能成佛嗎?不能的。”
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Below is the continuation of the translation, following the same paragraph-by-paragraph format. We resume exactly where we left off, ensuring completeness and accuracy. If we approach the character limit, we will write “[Continued in next message]” and then continue seamlessly in the next response without any omissions.
Paragraph 13
English Translation:
“‘Where deluded thoughts vanish, inherent purity is naturally obtained, and this is even more important (merely recognizing deluded thoughts does not suffice to sever confusion).’”
In the place where those deluded thoughts subside, the originally pure true mind immediately appears. When waves subside, is it not simply pure water? Recognizing this true mind is of greater importance. (Merely recognizing deluded thoughts—without recognizing the true mind—cannot sever the flow of confusion and karmic bondage.) We have already discussed this extensively.
Original Text:
“「妄念滅處清淨隨得,更為重要(僅識妄念,不能斷惑)。」
在那妄念滅掉之處,本來清淨的真心隨即現前了。波浪歇下來不就是清淨的水了嗎?識取這個真心,更為重要。(僅僅識得妄念。不認取真心,不能斷惑亂業流)。我們剛才已經講了很多了。”
Paragraph 14
English Translation:
“‘When thoughts arise and vanish simultaneously, like painting a picture on the surface of water—whatever is drawn immediately disappears—everything is originally pure. Thoughts arise and perish on their own, continuously and densely, without interruption, thus attaining natural spontaneity.’”
When a thought has just arisen but does not obstruct your mind, it immediately subsides, leaving no trace. This is called “thoughts arising and vanishing at the same time.” It is akin to drawing on the surface of water: as soon as you draw something, it instantly fades away. Hence, it remains utterly pure. The Buddha said, “In the forty-nine years that I have dwelled in this world, I have not actually spoken a single word.” This perfectly exemplifies arising and vanishing at once—once spoken, it is as though it was never spoken. Chan teachings say, “Though one eats food all day, not once has one bitten into a single grain of rice; though one wears clothes year-round, not once has one hung a single thread on oneself.” It is not that one truly never eats or never wears clothes; rather, as soon as you finish eating or dressing, you leave it behind without clinging or discriminating. Only when the mind is so utterly open and clear can one attain the path.
As for “thoughts arising and perishing on their own, continuously and densely, without interruption,” it refers to sustained practice. The difficulty of spiritual practice lies precisely here. “Continuously and densely” means practicing consistently and without any gaps—“continuously” implies a long, unbroken duration; “densely” implies no intervals or looseness. Only when you maintain steadfast, uninterrupted practice over a long period do you fulfill “continuously and densely, without interruption.” If you can truly sustain this, you will certainly gain attainment in three or five years. (I say three or five years, but according to my teacher, Venerable Wang Xianglu, “One can guarantee accomplishment in a year and a half—if not, you can come and question me.” This is absolutely true!) If we truly practice without gaps, success is assured. The problem is that most people practice off and on: “three days fishing, two days drying the nets.”
Original Text:
“「念之起滅同時,如水上繪圖,即繪即消,本皆清淨。自起自滅,綿綿密密,相續不休,得任運矣。」
念頭才生起,不梗在心頭,即時便自滅,不留痕跡,叫做「念之起滅同時」。這與在水上畫圖很相似,念頭才起,等於我們在水(心水)上一筆畫過去了;念頭自滅,等於水上畫的圖,痕跡沒有了。所以說「即繪即消,本皆清淨」。佛說:「吾四十九年住世,未曾說一字。」這就是隨畫隨消,說完了等於沒有說。禪宗說:「終日吃飯,未曾咬著一粒米;終年穿衣,未嘗掛著一根紗。」他不是不吃飯、不是不穿衣,吃過、穿過就完了,不去分別計較。心要這樣空淨才能成道。
「自起自滅,綿綿密密,相續不休,得任運矣」。妄念才起,就自然消滅掉了,這就是前邊講過的「青山原不動,白雲任去來」。我這青山(真心)不動,任你這白雲(妄念)來來去去。儘管來去,來過去過就沒有了,這就叫「自起自滅」。
「綿綿密密,相續不休」是講做功夫。做功夫難,就難在這一點上。綿,就是綿長,綿綿,就是長久堅持;密,就是不疏,密密,就是沒有間斷。綿綿密密,就是長時間不間斷地如此行去。相續不休,就是連續不休止。做功夫要這樣才行。我們果能這樣做功夫,三年五年一定成功。我說三年五年,已經長了。從前我師父(王驤陸上師)講過:一年半保證成就,不成就來問我。這是真的!我們假如能夠「綿綿密密,相續不休」,怎麼會不成就?決定能成就!壞就壞在不能「綿綿密密,相續不休」,都是修修停停,三天打魚,兩天曬網。”
Paragraph 15
English Translation:
“This section is extremely important. I will repeat it once more: when deluded thoughts stop, everything becomes clear and pure—this is the true suchness of self-nature. Apart from this, there is nothing else. Do not remain in doubt: ‘This can’t be it, can it? If this were it, why haven’t I developed any supernatural powers?’ This kind of thinking spells trouble, as it shows attachment to powers and thus becomes a demonic obstacle. Don’t you want to witness supernatural powers now? Look, I am speaking—aren’t these supernatural powers? You are listening—are these not supernatural powers? You walk over here—this, too, is a supernatural power. All of these are the wondrous functions of true suchness. True suchness is precisely that numinous spirit, and when unobstructed, it is ‘power.’ When the mind is without any fixation, everything flows. However, our current ‘powers’ are minor ones. If we safeguard the self-nature day after day, allowing it to grow and thrive, we will eventually manifest great powers. And that future attainment depends on your effort right now—on your ability to ‘recognize the true mind.’ After recognizing it, you must protect it as if caring for a newborn. A baby is tiny at first, not yet able to function like an adult, so it needs protection. Later, the child grows up to be like the Buddha. One relies on both other-power (the Buddha’s and bodhisattvas’ protection) and self-power (one’s personal diligent effort) to develop the holy embryo, letting it grow until it can function like a Buddha. But if you fail to protect it, that infant will die prematurely; it will never reach adulthood. Likewise, if you harbor doubts—‘Maybe this isn’t the real thing; let me go seek elsewhere’—you lose it, and you cannot manifest full enlightenment or great powers. Recognizing this point is of utmost importance! My teacher (Venerable Wang Xianglu) often said: ‘The golden-winged garuḍa, with one flap, can traverse millions of miles. And yet it relies entirely on that one bit of force from its feet against the ground to take off!’ If its feet never press against the earth, it cannot lift off. In rural places, farmers sometimes dig a narrow ditch narrower than the eagle’s body, place a few young chicks in it, and wait for the eagle to swoop down. The eagle sees the chicks, dives in, but gets trapped on the edges of the ditch, unable to land its talons, and thus cannot fly up no matter how it flaps its wings. The farmer easily catches it. That is because it ‘cannot place its feet on the ground.’ For us, ‘placing our feet on the ground’ is precisely recognizing the true mind. Without that, we cannot soar in boundless, wondrous activity.”
Original Text:
“這一段講的很重要,我再重覆一遍:在妄念停下來的時候,清清淨淨,了了分明的就是真如自性,除了這個之外,別的都不是。不要在那裏懷疑:「這個不是吧?假如這個是,我怎麼不發神通呢?」如果你這樣想,那就壞了,那就著了神通這個魔了。你不是想見神通嗎?現在就顯給你看:我在這兒講話,不是神通嗎?你在這兒聽講,不是神通嗎?你走路到這裏來,不是神通嗎?這些都是神通,都是真如自性的妙用。真如自性就是神,沒有隔礙就是通。心無所住,自然就通。不過我們現在的神通是小神通。只要我們「綿綿密密,相續不休」地保護真如自性,久久即發大神通。將來大神通發現,就靠今天這一點,就靠「識取真心」這一點。現在我們識取真心,就像小毛頭(嬰兒)剛生下來一樣,還不能像大人那樣起作用,所以要保護他。長大以後就能像大人一樣地起作用了。大人等於是佛,我們現在等於是小孩子,我們求佛菩薩保護,也自己保護,他力自力一起來修,這就叫「長養聖胎」,長期養護它成長,長大後就能像佛一樣起妙用了。如果你不保護,會怎樣呢?這小孩了就會夭折,小毛頭沒有長成人就死掉了。如果你們聽了之後不相信:「哎喲,恐怕這個不是吧。」不相信,另外去求,那就夭折、死掉了。你沒有保護它,它就不能長大,不能成佛,不能發大神通。認識這一點非常重要啊!我師父(王驤陸上師)常常說:「大鵬金翅鳥,一翅千萬里,全靠腳下一點勁。」大鵬金翅鳥的腳不點一點地,它就飛不起來。你們見過鄉里人抓老鷹嗎?刨一條窄窄的溝,比老鷹的身子還窄,溝裏放幾隻剛出殼不久的小雞,小雞嘰嘰地叫,老鷹眼睛很尖,在天上盤旋,嘿!下面有雞了,就下來抓。身體不能進去,被卡在溝上,把爪子伸進去,爪子碰不到地,落空了,翅膀在兩邊「啪、啪」地拍,就是飛不起來,鄉下人就把老鷹抓去了。它為什麼飛不起來?因為它「腳跟不點地」。我們現在識取真心,就是腳跟點地。若不然,也飛不起來,不能起無邊妙用了。”
Paragraph 16
English Translation:
“If we truly maintain ‘continuously and densely, without interruption,’ we will ‘attain natural spontaneity.’ Following conditions without being burdened, we become carefree and at ease. Human beings experience afflictions precisely because they cannot abide in such natural spontaneity. Their desires and demands are endless: wanting wealth, promotions, successful children, and so forth. If you have never practiced generosity, how do you expect to become rich? If you have never served the public, how do you expect to be promoted? When these desires go unfulfilled, your vexations multiply. Recognizing your true mind means understanding that all phenomena are ungraspable, so let them unfold according to conditions, dwelling in ease and freedom. Even if you do acquire them, you will depart this life empty-handed, just as you arrived. Naked you came, naked you go, with nothing in hand—where is the gain? Meanwhile, the unwholesome karmic actions you created in your relentless pursuits follow you like a shadow, inexorably bringing retribution. You cannot escape it. Therefore, you must awaken quickly and devote yourself to solid spiritual practice. Only then can you abide in natural spontaneity, free and unencumbered.
Original Text:
“我們果真能夠綿綿密密,相續不休,那就「得任運矣」。隨緣任運,自在逍遙。我們人有煩惱,就在於不得任運,這樣那樣的要求太多了。要發財、要升官、要兒女有出息……沒完沒了的要求。但是,你以前沒有布施,怎麼能發財呢?你以前沒有為大眾服務,怎麼能升官呢?求之不得,就煩惱無窮。若是識取真心,知道一切事物都不可得,便隨緣任運,自在逍遙了。要那些東西幹什麼?慢說得不到,即使能得到,也還是赤裸裸地來、赤裸裸地去,兩手空空生、兩手空空死!而你為達目的,不擇手段,所造的種種業,卻跟隨著你,趕也趕不去,終究是要報應的。趕快覺醒吧!好好做功夫吧!只有這樣,才能任運、自在、逍遙。”
Paragraph 1
English Translation:
“Therefore, when deluded thoughts arise, let them arise (as the Perfect Enlightenment Sūtra says: ‘Nor should one extinguish deluded mind’). One should realize that whatever arises is all path-practice within the fundamental purity of one’s original nature. If one’s practice reaches this point, there is not the slightest clinging, and all deluded thoughts become the immeasurable path-practice of wondrous functioning, as countless as grains of sand in the Ganges. Because no-thought is precisely having thoughts, and having thoughts is precisely no-thought—one thinks yet does not think, does not think yet still thinks.”
Original Text:
“「故於妄念起者任其起(《圓覺經》云:於諸妄心亦不息滅),應知其所起者,皆為本元清淨性中之道行。功夫至此,毫無粘滯,妄念皆妙用恒沙之道行。以無念即有念、有念即無念,念而不念、不念而念。」”
Paragraph 2
English Translation:
When a deluded thought wants to arise, then let it arise; do not forcibly suppress it. This is not indulging it, because indulgence would mean endlessly clinging. When we “let it arise,” it means there is no clinging whatsoever. The parenthetical citation from the Perfect Enlightenment Sūtra—“Nor should one extinguish deluded mind”—has already been explained previously. The Perfect Enlightenment Sūtra offers four consecutive statements: “At all times one does not give rise to deluded thoughts; nor should one extinguish deluded mind; one dwells in the realm of deluded thought without adding further knowing; and in not knowing, one does not discriminate truth.” These four sentences correspond to four levels of practice: coarse, subtle, very subtle, and extremely subtle.
The coarse level is the first sentence: “At all times one does not give rise to deluded thoughts,” meaning that under no circumstance does one allow deluded thoughts to arise by clinging to external conditions. This is a coarse way of speaking—a beginner’s practice. The subtle level is the second step: “Nor should one extinguish deluded mind.” We have discussed earlier that one must give rise to wondrous functioning and must not crush deluded thoughts completely. However, one must neither run after them nor indulge them. Finding that balance is more refined.
Original Text:
“妄念要起,那就任它起,不壓制它,這並不是放縱它,放縱是攀緣不息。「任其起」則毫無攀緣。括弧裏引了《圓覺經》的話「於諸妄心亦不息滅」,這句話前面已經講過了。《圓覺經》是一連講了四句話:「居一切時不起妄念,於諸妄心亦不息滅,住妄想境不加了知,於無了知不辨真實。」這四句話是粗、細、微細、極微細四步功夫。粗,就是第一句話,「居一切時不起妄念」,在任何時候都不起妄念,不攀緣外境,這是粗粗地講,是初步用功。細,就是第二步,「於諸妄心亦不息滅」,為什麼不息滅呀?前面我們講過,是為了要起妙用,不能把妄念壓死了。但要不跟它跑、不放縱它,這就要掌握好分寸,比較細了。”
Paragraph 3
English Translation:
The third step is “Dwelling in the realm of deluded thought without adding further knowing.” What does it mean to dwell in the realm of deluded thought? It means abiding in a state where you neither annihilate nor indulge deluded thoughts. In truth, the sun, moon, stars, mountains, rivers, earth, sentient beings, and all phenomena—birds, fish, insects, and so forth—are all “realms of deluded thought.” They are accumulations of deluded projections. Without the accumulation of deluded projections, there would be no such worldly circumstances of self and others. Because we fail to recognize our true suchness and remain driven by ignorance and deluded stirring, we chase after appearances, thereby bringing forth these phenomena. Persisting in mistaking them for truth, we cling and grasp, which is a grave confusion. From confusion, we create karma, and from karma, we undergo retribution—thus, from a place with no six realms, the six realms of rebirth manifest, and from a place where no suffering exists, immeasurable afflictive seas arise. You might ask, “I see these as quite real—why is it that I do not perceive them as the realm of deluded thought?” That is because your mind is coarse; you do not perceive the subtlety of these illusions. You must cultivate a subtler practice. How should you do it? “Dwelling in the realm of deluded thought without adding further knowing” means that in a situation where you neither annihilate deluded thoughts nor indulge them, you also do not add discriminative knowing to them. Why not? Because all phenomena that possess form belong to the realm of deluded thought, and they are also the manifestations of the true mind. The realm of deluded thought is the true mind; the true mind is the realm of deluded thought. Without the true mind, how could there be a realm of deluded thought? Just like no waves without water, no reflections without a mirror. Therefore, do not discriminate or judge this realm of deluded thought—that is “not adding further knowing.”
Original Text:
“第三步,「住妄想境不加了知」,住妄想境是什麼意思啊?就是在這個既不壓死、又不放縱的境界當中。其實,日月星辰、山河大地、人我眾生、花鳥魚蟲等等境界,都是「妄想境」,都是妄想所蘊積的。不是妄想蘊積,就沒有這些人人我我的境界。因為我們不識得真如自性,無明妄動,追取境相,結果動出來這些境相。我們卻繼續認假作真,妄執妄取,這是多麼迷惑啊!因惑而造業,因業而受報,從無六道處動出六道輪迴,從無痛苦處動出無邊苦海。你可能會說:「我覺得這些挺真實的,怎麼沒有覺出這是妄想境啊?」這就微細了。你的心粗,覺不到微細的境界,要作微細的功夫才行。微細的功夫怎麼作呀?「住妄想境不加了知」,在既不壓死妄想,又不放縱妄想的境界當中,不加了知。為什麼不加了知呢?因為一切有相的東西都是妄想境,也都是真心所顯現的。妄想境就是真心,真心就是妄想境。若無真心,哪來妄想境呢?就像無水便無波、無鏡便無影一樣。因此,就不要對這個妄想境分別取捨了,這就是「不加了知」。”
Paragraph 4
English Translation:
The fourth step is “In not knowing, one does not discriminate truth.” Our mind typically remains stuck in the relativity of existence and non-existence, true and illusory, and so forth—these are all products of conceptual discrimination. Whether it is existence, non-existence, truth, or falsity, they are all idle fabrications. Saying “it exists” is known as “the calumny of exaggeration”: it is simply so, but you label it “exists,” thus adding something superfluous—like “putting another head on top of one’s head.” Saying “it does not exist” is the “calumny of truncation”: originally it is unobtainable, so what is there to deny? Claiming “non-existence” wrongly belittles it. Saying “it both exists and does not exist” is self-contradictory, and proclaiming “neither exists nor does not exist” is the “fabrication of sophistry.” Whether existence, non-existence, both, or neither, all are slanders! The same principle applies to discerning truth and falsity. One can only transcend such dualities by realizing true suchness. If one strays a little, one falls back into judgments about existence or non-existence, truth or falsity, which are extremely subtle illusions. “To not discriminate truth” means: do not separate phenomena into truth and falsehood. The true is the illusory, and the illusory is the true—simultaneously true and illusory, simultaneously illusory and true, neither true nor illusory, and so on. For example, in Pure Land practice, if one says, “The Western Pure Land is real, and our Sahā world is illusory,” that is incorrect. If the Western Pure Land is real, this world is also real; if this world is illusory, the Pure Land is also illusory. Why? Because all phenomena arise from the single true Dharma realm; they are manifestations of the true nature, like waves arising from the great ocean of perfect enlightenment. As it is said, “There is nothing that does not flow from this Dharma realm; there is nothing that does not return to this Dharma realm.” This Dharma realm is the great ocean of perfect enlightenment. The Western Pure Land is a pure land manifesting through the vows of Amitābha Buddha and the pure mind of great bodhisattvas, while our Sahā world is a defiled land arising from the karmic grasping of us sentient beings. Yet that karmic grasping is itself the wondrous functioning of the true mind! From the perspective of the true mind, everything is real; from the perspective of reflections, everything is unreal. “All appearances are illusory,” and so even the Western Pure Land is a reflection of the true mind. Once you awaken to the wondrous essence of the true mind, you become fully assured of rebirth in the Western Pure Land: “Mind itself is the land, and the land itself is mind. When the mind is pure, the Buddha-land is pure.” Thus, “being reborn” in the Pure Land in reality means being born into the Pure Land within one’s own mind—effortlessly, without literally “traveling” anywhere. As a great patriarch said, “Those who are to be born will certainly be born, and those who are to go actually do not go.”
Original Text:
“第四步「於無了知不辨真實」。我們的心總是處在有與無、真與假等等相對之中,其實,這都是分別心在作怪。什麼有無真假等等,統統是戲論。說有是「增益謗」,它就是這樣,你再說個「有」,分明是「頭上安頭」,無端地「增益」它,那就等於是誹謗它。說無是「減損謗」,它本來就了不可得,何用減損?你再說個「無」,豈不是「減損謗」嗎?說即有即無是「相違謗」——自相矛盾。說非有非無是「戲論謗」。有、無、即有即無、非有非無,四句全是謗法!真假等相對法,亦復如是——也都是這樣。只有證得真如自性,才能離開種種相對。稍一走作,便落有無、真假等相對之中,這就極其微細了。「不辨真實」,不要去分別這個是真,那個是假了。真就是假,假就是真,即真即假,即假即真,非真非假,非假非真,亦真亦假,亦假亦真。比如我們修淨土,如果說西方極樂世界是真,我們這個娑婆世界是假,那就錯誤了。若西方極樂世界是真,我們這裏也真;若娑婆世界是假,西方極樂世界也假。怎麼這樣講呢?因為一切事物都是一真法界所流出,都是真如自性的派生物,都是大圓覺海裏的浪花。所謂「無不從此法界流,無不歸還此法界。」此法界,就是大圓覺海。西方極樂世界是淨土,因為它是阿彌陀佛的願力和諸大菩薩的淨心所感得;我們娑婆世界是穢土,因為它是我等眾生著境造業所顯現。著境造業也是真心的妙用啊!就真心來講,全是真的;就影子來講,全是假的。「凡所有相,皆是虛妄」,西方極樂世界也是真心的影子啊!識得真心妙體之後,生西方極樂世界就絕對有把握了。「心即是土,土即是心。隨其心淨,即佛土淨。」所謂「生淨土」其實是生我心中之淨土,當然不費吹灰之力,不用來來去去。所以大祖師有言:「生者決定生,去者實不去。」”
Paragraph 5
English Translation:
“One should know that everything arising—every single action, every single thought, every single object of cognition—belongs to the ‘path-practice’ within one’s fundamentally pure nature. This fundamental purity is precisely true suchness. Path-practice refers to the act of cultivating the Way, which itself is the wondrous functioning of true suchness. One must understand that all which arises is the wondrous functioning of true suchness.”
Original Text:
“「應知其所起者,皆為本元清淨性中之道行。」應該知道,我們所起的一切作用,所起的一切念頭,所認識的一切事物,都是「本元清淨性」中的「道行」。本元清淨性就是真如自性。道行就是修道的行為,這正是真如自性的妙用啊!應該知道,所起的一切,都是真如自性的妙用。”
Paragraph 6
English Translation:
“When your practice reaches this point, there is not the slightest stickiness; all deluded thoughts turn into countless path-practices of wondrous functioning, as numerous as the sands of the Ganges.” Reaching this point means bringing your cultivation to such a level that you soberly recognize whatever arises as being path-practice within your fundamentally pure nature. Once you reach this level, no trace of clinging or stagnation remains. Clinging (粘) means being unwilling to part from deluded mind and deluded appearances; stagnation (滯) means halting one’s progress on the supreme path. Without clinging, you no longer fixate on appearances or discriminate about taking or rejecting; naturally, your mind is utterly open. Without clinging, you necessarily have no stagnation and thus move quickly along the path of cultivation. Consequently, any thought that arises becomes “path-practice of wondrous functioning, as countless as the sands of the Ganges.” The Ganges is a great river in India, with sands so numerous as to be beyond counting. Buddhist scriptures often use the phrase “as many as the sands of the Ganges” to convey an unfathomably large number. “Wondrous functioning as countless as the sands” means limitless, boundless functioning. As mentioned, path-practice refers to cultivating the Way. People might say, “So-and-so Dharma master has deep path-practice,” meaning their practice is profoundly established. Hence, “path-practice” also signifies the depth of one’s cultivation. At this stage, even a hair’s breadth of clinging has vanished, so deluded thoughts transform into the Way—able to generate countless wondrous activities.
Original Text:
“「功夫至此,毫無粘滯,妄念皆妙用恒沙之道行。」功夫至此,就是功夫到這種地步。什麼地步啊?即清醒地了知其所起者,皆為本元清淨性中之道行。若功夫至此,就毫無粘滯了。執著於妄心妄境不捨,謂之「粘」;於無上道停止不前,謂之「滯」。無粘,就不再住相,不再分別取捨,心裏面自然空空蕩蕩。無粘必然無滯,必然在修行的大道上快速前進。那麼,所起的念頭便都是「妙用恒沙之道行」。恒河是印度的一條大河,河中的沙土很細,可以想像恒河中沙粒的數目多到何種程度。佛經裏常用「恒河沙」比喻數量之多。妙用恒沙,意即無窮多的妙用。剛才講過,道行就是修道的行為。俗云:某某大法師道行很深。是說他修行功底深厚。所以,道行也指修行的功底。到了這一地步,一絲一毫的粘滯都沒有了,妄念就成了道行,能起無量無邊的妙用。”
Paragraph 7
English Translation:
“Because no-thought is precisely having thoughts, and having thoughts is precisely no-thought. One thinks yet does not think; not thinking yet one thinks.” Isn’t it wonderful to have no deluded thoughts at all? Then why say “deluded thoughts are all wondrous functioning and immeasurable path-practice”? It is because no-thought is precisely having thoughts, and having thoughts is precisely no-thought—thinking yet not thinking, not thinking yet still thinking. In the previous discussion about the four lines from the Perfect Enlightenment Sūtra, we have already explored the distinctions of existence vs. non-existence and truth vs. illusion in detail. Here, we will not restate them at length. To put it simply: “No-thought is having thoughts” means having right mindfulness—clear and distinct awareness. “Having thoughts is no-thought” means the absence of any evil or clinging thought. “One thinks yet does not think” corresponds to “like hitting a ball on rushing water”—the thought moves on without lingering. “Not thinking yet one thinks” means “when deluded thought ceases, the inherent purity immediately appears.” Lining these up with the four statements of the Perfect Enlightenment Sūtra:
• “No-thought is having thoughts” — “At all times one does not give rise to deluded thoughts” (thus there is one mindfulness of ‘not giving rise’).
• “Having thoughts is no-thought” — “Nor should one extinguish deluded mind” (one allows them, yet does not indulge them).
• “One thinks yet does not think” — “One dwells in the realm of deluded thought without adding further knowing.”
• “Not thinking yet one thinks” — “In not knowing, one does not discriminate truth” (no discrimination or grasping, which is pure right mindfulness).
Original Text:
“「以無念即有念、有念即無念,念而不念,不念而念。」沒有妄念不是很好麼?剛才為什麼說「妄念皆妙用恒沙之道行」呢?因為無念就是有念、有念就是無念,念而不念,不念而念。我們在前面講《圓覺經》裏四句話的時候,對於有無、真假等已經分析得夠多了,在這裏不再對「無念即有念……不念而念」作過多重覆的解釋。相信大家一定能夠舉一反三,正確理解。簡言之:無念即有念,有什麼念?有正念,正念就是「了了分明」。有念即無念,是無邪念,邪念就是「粘滯」之念。念而不念,就是「急水上打球子」——「念念不停留」。不念而念,就是「妄念滅處清淨隨得」。對照《圓覺經》的四句話:無念即有念——居一切時不起妄念(有一個「不起妄念」之念),有念即無念——於諸妄心亦不息滅,念而不念——住妄想境不加了知,不念而念——於無了知不辨真實(不辨別取捨,即清淨正念)。”
Footnotes/Annotations (if any):
1. Perfect Enlightenment Sūtra (《圓覺經》): A key Mahayana scripture often cited in Chan/Zen teachings, focusing on sudden enlightenment and the nature of mind.
2. Deluded Thoughts (妄念): Mind-moments that arise through confusion or clinging, in contrast with the luminous awareness (真心) of one’s fundamental nature.
3. No-Thought (無念): Not a state of blankness, but of non-grasping; thoughts may arise yet are not clung to, so they leave no trace.
Brief Explanation of Key Concepts/Context
• True Suchness (真如) and Wondrous Functioning (妙用): In Mahayana teachings, the luminous nature of awareness is inherently empty of self-essence yet dynamically expresses infinite compassionate activity to benefit beings.
• No-Thinking (無念): A central concept in Chan, indicating the mind’s openness and non-attachment. It does not imply literal absence of any thought but rather the absence of clinging to thoughts.
• Translation Approach: We have rendered each paragraph carefully, preserving the literal meaning and the didactic style. Bracketed clarifications are minimal and only introduced where context demands.
Paragraph 18
English Translation:
During the Tang Dynasty, Layman Pang composed a verse:
“If there are boys, do not wed them;
If there are girls, do not marry them off;
The whole family gathers around
To talk of the teaching of no-birth.”
During the Song Dynasty, Layman Yang Jie, not to be outdone by the sages of earlier times, composed another verse:
“Boys, once grown, must be wed;
Girls, once grown, must marry;
Why fuss over such idle questions,
While still speaking of no-birth?”
When Chan Master Haiyin Xin saw these two verses, he wrote a matching verse:
“I have no boys to wed,
Nor girls to marry.
When I’m tired, I just lie down to sleep—
Why care about no-birth?”
Seeing these three elders from ancient times, I myself composed a verse in turn:
“If there is a boy, then let him be wed;
If there is a girl, then let her be married;
And may child after child, grandchild after grandchild,
All speak together of no-birth.”
Friends, can you detect even the slightest “attachment or hindrance” (粘滯) in these four verses? If you ask, “Reading these four verses, each proposes something different—so should one get married or not?” That is you yourself becoming fixated on the written words. “If you rely on the literal text for interpretation, you will wrong the Buddhas of the three times!” Thus, we can only “hang our mouths upon the wall,” that is, remain silent.
Original Text:
“唐朝的龐居士作了個偈子:「有男不婚,有女不嫁,合家團欒頭,共說無生話。」
宋朝的楊傑居士,不讓先賢,和了一首:「男大須婚,女長須嫁,討甚閒工夫?更說無生話!」
海印信禪師見此兩偈,也和了一首:「我無男婚,也無女嫁,困來便打眠,管甚無生話。」
見他三位古人如此,我也和了一首:「有男就婚,有女就嫁,子子復孫孫,是說無生話。」
諸位,從這四首偈子,你能看出一絲一毫的「粘滯」嗎?你如果問:「四偈讀來,主張不同,到底該婚不該婚、該嫁不該嫁呀?」那是你自己粘滯於文詞。「依文解義,三世佛冤!」我等也只好「將口掛壁」.”
Footnotes/Annotations (if any):
1. “No-birth” (無生, wúshēng) refers to the realization that all phenomena neither truly arise nor truly cease, a central insight in Mahayana teachings regarding emptiness and the illusory nature of appearances.
2. “If you rely on the literal text for interpretation, you will wrong the Buddhas of the three times!” (依文解義,三世佛冤) is a famous Chan saying emphasizing that literal or rigid interpretations can obscure the actual meaning, leading one astray. “Buddhas of the three times” refers to Buddhas of the past, present, and future.
Brief Explanation of Key Concepts and Choices:
1. No-Birth: We have rendered 無生 as “no-birth,” a term commonly used in Mahayana Buddhism to denote the insight into the non-arising nature of phenomena.
2. Natural Abiding / Wondrous Function: Throughout this text, references to “no-thought,” “natural abiding,” and “wondrous function” highlight key aspects of highest-vehicle meditation.
3. Translation Approach: We have adhered to a literal yet clear style, preserving the didactic quality of the original text, inserting minimal clarifications in brackets only when necessary.
Bibliographic References:
• Original Text: Henghe Da Shouyin (Ganges Great Mudra), Twelfth Lecture, by Elder Yuanyin.
• For further reading, see the Perfect Enlightenment Sutra (圓覺經), Diamond Sutra (金剛經), and related Chan and Mahayana Buddhist teachings referenced here.
End of current installment.