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.
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English Translation:
Ganges Great Mahāmudrā
(Lecture Thirteen)
Original Text:
“恒河大手印
(第十三講)”
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English Translation:
Yuanyin Laoren, Author
Original Text:
元音老人 著
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English Translation:
Lecture Thirteen
Original Text:
第十三講
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English Translation:
“When one correctly gives rise to a thought, yet does not see any thought that can be produced, this is called ‘no-thought.’ It is not, as people generally imagine, that ‘no-thought’ means not a single thought arises.”
Original Text:
「正起念時,亦不見有念可起,是名無念。非如一般人所想像者,一念不生名無念也。」
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English Translation:
What is called “no-thought” is not that not a single thought arises; rather, even though thoughts arise, one does not dwell upon them or remain stagnant in them. People generally imagine that “no-thought” means “not a single thought arises,” but that is just suppressing thoughts so that they do not come forth. They think that having not a single thought is excellent skill, but in reality, such a state is utterly lifeless. Not only does it fail to achieve the Way, it would merely produce something like earth, wood, metal, or stone! Do you not see the case from the past of the Sixth Patriarch rescuing the Chan master Wo Lun? Initially, Wo Lun thought that suppressing thoughts so none would arise was excellent skill. Hence, he composed a verse:
“Wo Lun has a clever technique:
He can cut off a hundred thoughts.
Confronting circumstances, the mind does not arise,
So bodhi grows day by day.”
When the Sixth Patriarch saw him entering a dead-end alley, he saved him, saying:
“Hui Neng has no technique:
He does not cut off a hundred thoughts.
Confronting circumstances, the mind repeatedly arises—
How then does bodhi grow?”
Raising one’s mind is precisely not raising the mind; having thoughts is precisely having no thoughts, for the Sixth Patriarch abided in no fixation at all! “Confronting circumstances, the mind repeatedly arises” is to bring forth wondrous functioning. If no thought ever arose, one would be lifeless there—how could any wondrous functioning manifest? How could one teach the Dharma to others? That would be impossible. Bodhi is simply the fundamental nature: it is neither produced nor extinguished, neither defiled nor pure, neither increased nor decreased. For ordinary beings, it does not decrease—not even in hell does it lessen; for the worthy and holy, it does not increase—even when becoming a Buddha, it does not become more. Long ago, someone asked a great Chan master: “What is it like after you have awakened?” The master replied, “Not an iota is added.” Again, they asked, “What about before you awakened?” He replied, “Not an iota is subtracted.” Therefore, when Wo Lun said, “Bodhi grows day by day,” he was in error.
Original Text:
所謂無念,並不是一個念頭也不起,而是儘管念起卻無所住著、不滯停留。一般人所想像的「一念不生」的無念,那是壓念不起。他們以為一個念頭也沒有,就是好功夫。其實死在那裏,非但不能成道,成個土木金石倒有份在!不見當年六祖大師救臥輪禪師的公案嗎?臥輪初以為壓念不起是好功夫,故有偈子云:「臥輪有伎倆,能斷百思想,對境心不起,菩提日日長。」六祖見他走入死胡同,故救他云:「慧能沒伎倆,不斷百思想,對境心數起,菩提作麼長?」起心就是不起心,動念就是不動念,六祖無住啊!「對境心數起」就是起妙用,假如不起心動念,就是死在那裏了,還能起什麼妙用啊?還能給人說法嗎?不能了。菩提即為本性,它是不生不滅、不垢不淨、不增不減的。在凡夫不減,即使在地獄也不少;在賢聖不增,即使成佛時也不多。古時候有人問一位大禪師:開悟之後怎樣?大師答:也不增一分。又問:未開悟前呢?答:也不減一分。所以臥輪說:「菩提日日長」就錯誤了。
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English Translation:
“By relying on deluded thoughts, one refines and cultivates the Dharma body, so all the deluded thoughts that appear are thereby refined into the wondrous self-use of one’s own nature. Even those gross deluded thoughts arising from the five poisons can be endowed with the luminous power of self-nature liberation, becoming clarity and emptiness, and thus one’s self-use.”
Original Text:
「依於妄念,調修法身,則所現之妄念皆調現為自性之妙受用,即五毒妄念所現之粗者,皆能令具自性解脫之光力,明空成受用也。」
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English Translation:
Relying on the arising and ceasing of deluded thoughts to refine and cultivate the Dharma body means that whenever deluded thoughts arise, one quickly becomes aware of them, recognizes them, and does not follow them. It is not a matter of forcibly suppressing deluded thoughts until they do not move at all. Instead, one should remain constantly aware and constantly observe, never following deluded thoughts. If you follow deluded thoughts and become attached to states, that will not do. For this reason, the Pure Land tradition emphasizes reciting the Buddha’s name at every moment, not in order to greedily accumulate more or to be greedy for merit-appearances, but to awaken oneself, to recognize the Dharma body, and to protect the Dharma body. In our practice, we must refine ourselves through our deluded thoughts; there is no other way. Whether reciting the Buddha’s name, reciting mantras, or practicing Chan, the purpose is always to regulate and refine these deluded thoughts. Therefore, “by relying on deluded thoughts, one refines and cultivates the Dharma body” means practicing through deluded thoughts, cutting them off so they do not continue uninterrupted. All the Buddha-Dharma is a method for refining the Dharma body, all by applying effort to our deluded thoughts. One must not treat Buddha-name recitation as a practice with an object-based merit; that would be an error. Hence, Great Master Lianchi said: “Every uttered sound awakens the master within.” Reciting the Buddha’s name is just a way of calling the master within to awaken you.
Original Text:
依妄念起滅,調修法身,就是說妄念起了,趕快覺醒,認識它,不跟它跑,而不是把妄念壓死不動。就是要時時覺醒,時時觀照,不要跟妄念跑。跟妄念跑了,著在境界上,那就不行了。所以,淨土宗強調時時刻刻念佛,不是讓你貪多,貪功德相,而是讓你覺醒,認識法身,保護法身。我們做功夫,就要在妄念上修,沒有第二個辦法。念佛也好、持咒也好、參禪也好,目的都是調理這個妄念。所以,依於妄念調修法身,就是在妄念上做功夫,將妄念斬斷,不讓它相續不停。一切佛法都是調修法身,都是在妄念上做功夫。不要將念佛當做有相功德來做,那是錯誤的。所以,蓮池大師說:「聲聲喚醒主人公。」念佛就是把主人公喚醒,讓你覺悟的。
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English Translation:
If one understands how to apply effort on deluded thoughts, relying on deluded thoughts to refine and cultivate the Dharma body, “then all the deluded thoughts that appear are thereby refined into the wondrous self-use of one’s own nature. Even those gross deluded thoughts arising from the five poisons can be endowed with the luminous power of self-nature liberation, becoming clarity and emptiness, and thus one’s self-use.” In this way, any deluded thoughts that arise are transformed into the subtle self-use that reveals one’s own nature. Even those gross deluded thoughts arising from the five poisons—form, feeling, perception, formation, and consciousness—can be imbued with the strength of self-nature liberation and luminosity, entering into a luminous, spacious, and ethereal realm. In other words, one can transform the poisons of the five aggregates into the wondrous self-use of self-nature, making them the tools of our cultivation and realization—the provisions for attaining Buddhahood.
Original Text:
若曉得在妄念上做功夫,依於妄念調修法身,「則所現之妄念皆調現為自性之妙受用,即五毒妄念所現之粗者,皆能令具自性解脫之光力,明空成受用也。」那麼,所起之妄念,都調整為顯現自性的微妙受用,即使是「色受想行識」五毒所現的粗妄念,也都能令它們具有自性解脫之道力和光明,入於光明空靈之境。也就是說能化「五蘊」之毒,為自性之妙受用,使之成為我們修證之工具、成佛之資糧。
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English Translation:
If we properly adjust our own mind so that it does not abide in appearances, does not dwell in circumstances, and is free from afflictions, then we obtain great self-use. By “wondrous self-use” is meant a subtle experience that is deeply beneficial. Receiving such benefit is wonderful, but once we become greedy for enjoyment, it is spoiled. “Self-use” and “enjoyment” differ by just one word, yet in reality, they are worlds apart. If one pursues eating well, dressing well, socializing with the opposite sex, dancing, watching movies, indulging in bright lights and wine, a life of luxurious pleasure—and once these conditions are lacking, resorts to crime to achieve enjoyment—this leads to ruin; this is greed for enjoyment. If, instead, at all times one’s mind is empty and free from fixation, at ease and unhindered, and one never chases external conditions—if today all one has is congee, that is also fine; if there is only a humble thatched hut, so be it—one’s chest is open and wide, the mind at peace and in the right, always content and joyful, free in accordance with conditions—this is “wondrous self-use.” Knowing to apply effort on deluded thoughts and properly adjust our self-nature, one naturally obtains wondrous self-use, bringing about “one kind of peaceful equanimity that melts away one’s very being.” Peaceful equanimity means having not the slightest crookedness in the mind, straightforward and candid. To “melt away one’s very being” is to have the mind so empty that there is not the slightest affliction. How marvelous! Hence, studying Buddhism is about receiving great self-use and opening vast wisdom. Studying Buddhism is not about seeking something; if there is something you seek, it is already spoiled. To seek blessings or spiritual powers is not studying Buddhism. To seek wealth or official position is even less so. All of these are false, like flowers in the sky or the reflection of the moon on water—nothing remains in the end! Therefore, we must be constantly aware of our true mind, relying on deluded thoughts to refine the Dharma body, so that deluded thoughts do not obscure the true mind. Recognizing that deluded thoughts are the wondrous functioning of the true mind and thus refusing to abide in appearances, one obtains genuine self-use, and no affliction arises. Conversely, if one does not know how to refine the Dharma body by relying on deluded thoughts, afflictions will be endless, desires bottomless. Having one hundred, you want one thousand; having one thousand, you want ten thousand; having ten thousand, you want millions—there is never a point of satisfaction, so afflictions and suffering never end.
Original Text:
把我們的自心調理好,不住相、不住境、不煩惱,就得大受用了。妙受用者,就是微妙的感受,很受用。得受用很好,但貪享受就壞了,受用和享受,就相差一個字,卻大有差別,而且是天壤之別。如果講究吃得好、穿得好,交異性朋友、跳舞、看電影,燈紅酒綠、紙醉金迷,一旦不具備這些條件,就作奸犯科以達到享受的目的,那就壞了,這就是貪享受。若一切時都是心空無住,安然自在,不去追逐外境,今天只有粥吃也很好,只有破草房住也無所謂,胸襟豁達,心安理得,知足常樂,隨緣自在,這就是妙受用。曉得在妄念上做功夫,把我們的自性調理好,自然能得妙受用,「一種平懷,泯然自盡」也!平懷,就是心裏沒有絲毫的彎曲,平直坦率。泯然自盡,就是心裏空蕩蕩的,沒有半點煩惱。這是多麼美好啊!所以學佛是得大受用、開大智慧的。學佛不是求什麼東西,有所希求就壞了。求福報、求神通,那不是學佛;求財、求官,更不是學佛。一切都是假的,如空花水月,到頭一場空啊!所以,我們要時時認識真心,要依於妄念調修法身,不要讓妄念遮蓋真心。識得妄念是真心所起的妙用,從而不住相,就會得真實受用,不起煩惱。反過來呢?若不知道依於妄念調修法身,那就煩惱無窮,欲壑難填了。有了一百想一千,有了一千想一萬,有了一萬想千萬、億萬,永遠沒有滿足的時候,煩惱痛苦也就無有了期了。
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English Translation:
“All deluded thoughts arise as wondrous functioning from within the totally penetrating field of one’s own nature.”
Original Text:
「一切妄念,皆由自性通徹境中所起之妙用。」
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English Translation:
This further explains the origin of deluded thoughts. Although deluded thoughts indeed arise from the true mind, without the conditions of external circumstances, there would be no basis for their arising. These circumstances are the “field fully penetrated by one’s own nature.” As we have repeated previously, the sun, moon, stars, mountains, rivers, the vast earth, self and others, sentient beings, flowers, birds, insects, and fish—all are manifestations of one’s own nature. Yet even among ordinary beings, their circumstantial conditions differ in countless ways. This is due to the nature of karma. Ordinary beings do not recognize their own nature, hence they are deluded; because of delusion, they create karma, and because of karma, they experience the results. Through shared karma, they perceive mountains and rivers; then through individual karma, they perceive the twelve types of sentient life. According to the difference in wholesome or unwholesome causes, the external conditions they encounter also vary. These various conditions, though distinct, still arise within and are fully penetrated by one’s own nature; they have no substantial existence, being illusory and unreal. From the perspective of one’s own nature, both causes and results are therein contained. The nature itself transcends cause and effect, yet these diverse conditions are “the field fully penetrated by one’s own nature,” corresponding to what is called the “object-aspect of the eighth consciousness.” Meanwhile, the “subject-aspect of the eighth consciousness” discriminates, accepting and rejecting this object-aspect. This acceptance and rejection is what we call “deluded thoughts.” The same eighth consciousness—ālaya-vijñāna—when in delusion is the eighth consciousness, and when awakened is the “tathāgatagarbha mind.” Therefore, if you can “rely on deluded thoughts to refine and cultivate the Dharma body”—that is, return from delusion to awakening—then “all deluded thoughts arise as wondrous functioning from within the totally penetrating field of one’s own nature.” Deluded thoughts are indeed the wondrous functioning of the true mind!
Original Text:
這是進一步解說妄念的緣起。妄念固然是由真心所生起的,但若無境緣也無由生起。境緣就是「自性通徹境」。我們在前面反覆講過,日月星辰、山河大地、人我眾生、花鳥蟲魚,都是自性所顯現。但同是凡夫的境緣,為什麼會有種種不同呢?那是因為業性使然。凡夫不識自性,故而迷惑。因惑而造業,因業而受報。由共業感現山河大地,復由別業感現十二類生。隨其善惡之因不同,感現的境緣也不同。種種不同的境緣,都是在自性中感通、在自性中了徹的,無有實體,虛妄不實。就自性來說,因也在其中,果也在其中。自性是超越因果的,種種不同的境緣都是「自性通徹境」,此即所謂「第八識的相分」。而「第八識的見分」又對「相分」分別取捨,這種分別取捨即所謂的「妄念」。同是一個第八識——阿賴耶識,在迷即第八識,在悟即「如來藏心」。故而,若能「依於妄念,調修法身」——返迷歸悟,則「一切妄念,皆由自性通徹境中所起之妙用」。妄念是真心所起的妙用啊!
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English Translation:
“Protect it with a mind free of acceptance or rejection, for its arising and ceasing have not yet transcended the realm of the sovereign wondrous functioning of the Dharma body.”
Original Text:
「以無取捨心護持之,因其生滅未能超越法身妙用王之境也。」
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English Translation:
By definition, “deluded thoughts” are illusory and unreal thoughts. Because they discriminate and choose with regard to illusory and unreal external objects, this “discrimination and choosing” is also illusory and unreal. Although deluded thoughts are “deluded,” they are still the wondrous functioning of the true mind. Once you recognize the true mind, you must “protect it” properly. “Protect” means to safeguard, “maintain” means to uphold—to protect it well, maintaining its status as the one in charge. Hence, the true mind is also called the “master.” How, then, do we protect it? “Protect it with a mind free of acceptance or rejection”: we protect the true mind by refusing to accept or reject any external objects. We do not discriminate: “This thing is good; I want to have it. That thing is bad; I want to discard it.” Let there be no feelings of liking or disliking, of acceptance or rejection—do away with these altogether, and that is to protect the true mind. The reason we cannot attain liberation is precisely that we err by giving rise to “liking, disliking, acceptance, rejection.” We exclaim, “Oh, this gold is so nice, I must get it!” or “This place is terrible, I must flee from it.”
Original Text:
顧名思義,「妄念」是虛妄不實之念。因其對虛妄不實的外境分別取捨,故其「分別取捨」也是虛妄不實的。妄念雖「妄」,卻是真心的妙用。一旦識取真心,就要好好地「護持之」。護是保護,持是維持,好好地保護它,維持其「作主」的地位,所以真心又稱「主人翁」。怎樣護持它呀?「以無取捨心護持之」,要以對外境不取不捨的方法護持真心。對一切外境,都不要起心分別:這個東西好,要取到它;那個東西不好,要捨棄它。不要有愛憎取捨之心,把這愛憎取捨之心拿掉,就是保護真心。我們之所以不得解脫,壞就壞在「愛、憎、取、捨」上。哎呀!這金子多好,要取到手!這地方不好,趕快遠離。
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English Translation (continued below):
Speaking of this, I recall a modern anecdote. There was a Dharma master in Hangzhou who said, “Although many people lecture on the Diamond Sūtra, they can all be stumped with a single sentence. The Diamond Sūtra says there is no mark of person, no mark of self, no mark of purity, and no mark of defilement. Well then, here is a pile of excrement; since you have ‘no marks,’ go ahead and eat it!”
[Continued in next message]
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English Translation:
This is not so much a challenge to those who lecture on the Diamond Sūtra as it is a challenge to the very meaning of the Diamond Sūtra itself! In reality, it is very easy to respond to such a question. One can reply: “Please pick it up in your mouth and bring it over.” Since you are telling me to eat it, would you please carry it in your mouth and bring it here? That is the polite way of answering. If one were feeling less polite, one could sternly rebuke him, “Hey! As a Dharma master, you have actually been buried by this pile of excrement!” The moment he sees this excrement, he fixates on it—thus it is as if he has been buried by excrement. All of this arises from the mind’s discriminations of like and dislike, acceptance and rejection. Therefore, we must not harbor feelings of love or hate, acceptance or rejection, toward external circumstances. That is how we protect the true mind.
Why must we protect the true mind in this way? “Because its arising and ceasing have not yet transcended the realm of the sovereign wondrous functioning of the Dharma body.” Since the arising and ceasing of deluded thoughts have not transcended the domain of the “sovereign wondrous functioning of the Dharma body,” so-called “king,” these arising and ceasing certainly remain within the wondrous functioning of the true mind. Hence, although deluded thoughts do arise and cease, as long as I do not follow them, am not drawn by them, and am not moved by them, that is precisely how to protect the true mind.
Original Text:
這哪里是詰難講《金剛經》者,這是在詰難《金剛經》的經義啊!其實他這問話很容易答。答他:「請你銜將來。」你不是讓我吃掉它嗎?那就請你用嘴把它銜過來吧!這是客氣的答法,如果不客氣,就震喝他:「嘿!你這法師竟然被一泡大糞埋掉了。」他看見這泡大糞,著相了,就等於被大糞埋掉了。這都是愛憎取捨分別之心在作怪啊!因此,我們不能對外境起愛憎取捨之心,這就是護持真心。
為何要這樣護持真心呢?「因其生滅未能超越法身妙用王之境也」。因妄念生滅沒有能夠超越「法身妙用王」的境界啊!法身的妙用是包容一切的,故而稱「王」。妄念的生滅當然也在「法身妙用王」的境界之內,不出真心妙用的範圍。所以,妄念儘管有生有滅,只要我不跟你跑,不為你所牽,不為你所動,那就是護持真心了。
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English Translation:
“Although deluded thoughts do appear to have the mark of ignorance and form, their own nature has not gone beyond the purity of the wisdom Dharma body.”
Original Text:
「妄念雖具無明色相,而其自性未出智慧法身之清淨中。」
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English Translation:
The Heart Sūtra says, “He clearly sees that the five aggregates are all empty.” The five aggregates are also called the five skandhas: form, feeling, perception, formation, and consciousness. Form is a physical phenomenon; physical phenomena have characteristics. Men, women, old and young, mountains, rivers, and the great earth are all marks of form. Feeling, perception, formation, and consciousness are mental phenomena, which are without visible characteristics. Deluded thoughts belong to the mental realm, so why say that deluded thoughts “bear the mark of ignorance and form?” Because when deluded thoughts arise, there is fixation and clinging—clinging to the illusory forms of physical phenomena, i.e., clinging to form. Once a deluded thought arises, images of form appear in the mind; thus we say deluded thoughts “bear the mark of ignorance and form.” In actuality, mind and form are the same; form and mind are the same. How could there be two dharmas apart from the true mind? Yet, owing to ignorance, the mental realm stirs and produces the shadow of form, so it is called “the mark of ignorance and form.” This, too, is illusory and unattainable. Suppose you can “rely on deluded thoughts to refine and cultivate the Dharma body,” so that “all the deluded thoughts that appear become revealed as the wondrous self-use of self-nature.” Why can deluded thoughts be transformed into wondrous self-use? Because “their own nature has not gone beyond the purity of the wisdom Dharma body.”
Here, the phrase “their own nature” means “the very nature of those deluded thoughts themselves.” Deluded thoughts have no self-nature; they are like flowers in the sky. It is just as though someone sees flowers suspended in empty space: that occurs because one’s eyes are afflicted by a cataract, so one perceives illusory flowers in the void, but in reality there are no flowers in space. Having a cataract in one’s eye is compared to the mind’s deluded attachment; perceiving flowers in the empty sky is compared to mistaking illusions for reality and clinging to them as real. In this state, one fails to see the true reality of emptiness—failing to see “the real place where flowers come from”—and likewise one cannot know that both deluded thoughts and the external conditions they cling to are all wondrous functions of the true mind. Ignorance and deluded thoughts are like “flowers in the empty sky” (in ancient script, 華 and 花 can interchange), devoid of any real substance—pure illusion. How, then, do they arise? They arise precisely because we inherently possess a numinous awareness (靈知) of the true mind! The true mind is like a vast ocean; deluded thoughts are like waves upon that ocean. Without the great ocean, there could be no waves; without the true mind, there could be no deluded thoughts. The true mind is the wisdom Dharma body, originally pure. Therefore, deluded thoughts in their very nature have never left the pure domain of “the wisdom Dharma body.” As it says in the Song of Enlightenment: “The real nature of ignorance is itself Buddha-nature; the illusory empty body is itself the Dharma body.” The genuine nature of ignorance is none other than true suchness, or Buddha-nature; our illusory, phantom-like body, originally empty, is precisely the wisdom Dharma body. This is because our illusory body and mind have never gone beyond the scope of the pure, wise Dharma body. This is the true aspect; it is the one true Dharmadhātu.
Original Text:
《心經》云:「照見五蘊皆空」。五蘊又稱五陰,就是「色、受、想、行、識」,色蘊屬色法,色法有相。男女老少、山河大地、草木叢林都是色相。受、想、行、識是心法,心法無相。妄想屬於心法,可是,為什麼說妄念「具無明色相」呢?起妄念就是有住著、有執取。執取什麼?執取色法虛妄的形象——執取色相。妄念一起,頭腦中就有色相的影子,所以說妄念「具無明色相」。其實,心法就是色法,色法就是心法。離開真心哪有二法?但因無明之故,心法一動,就是色法的影子,故稱「無明色相」。無明色相同樣是虛妄的、不可得。假如你能「依於妄念,調修法身」,則「所現之妄念皆調現為自性之妙受用」。為什麼妄念能夠翻成妙受用呢?因「其自性未出智慧法身之清淨中」。
這裏講的「自性」,是「自身性質」的意思。妄念的自身性質是虛妄不實的,也可以說,妄念無自性,猶如「空中華」——就好像看到虛空中有花朵。那是眼睛有毛病了,眼睛裏長了翳,才會看到空中有花,其實空中是沒有花的。眼裏有翳,比喻自心的妄想執著;見空中花,比喻認虛作實,妄執妄取。這不但迷惑於虛空——不見真如實性,而且也不見實華生處——也不能了知妄念與妄境都是真心的妙用。無明、妄念皆如「空中華」(古時華、花二字通用),均無有實體,都是虛妄的。可是它為什麼能生起來呢?就是因為我們具有靈明真心啊!真心如大海,妄念似浪花。無大海便無海浪,無真心何來妄念?真心就是智慧法身,真心本來就是清淨的。所以,妄念的自身性質並沒有超出「智慧法身之清淨中」。證道歌云:「無明實性即佛性,幻化空身即法身」,無明的真實性質,就是真如佛性;如幻如化的「本來空」之身,就是智慧法身。因為虛妄的身心並沒有超出清淨智慧法身的範圍。這就是實相、就是一真法界。
Paragraph 17
English Translation:
“Therefore, under the illumination of the vast, uninterrupted light, the very nature of deluded thoughts is originally empty.”
Original Text:
「故於廣大不斷之光明所照中,妄念自性原空也。」
Paragraph 18
English Translation:
“What is this ‘vast, uninterrupted light’? It is none other than our wisdom Dharma body. The Dharma body is boundless, never ceasing, and infinitely luminous. As the Buddha Speaks of Amitābha Sūtra says: ‘The light of that Buddha is infinite, illuminating the lands of the ten directions without obstruction. Therefore He is called Amitābha.’ Amitābha is boundless light and boundless life. Boundless light refers to the ‘vastness’ of space; boundless life refers to the ‘continuity’ of time. Amitābha is thus ‘vast, uninterrupted light.’ Whether we practice Buddha name recitation, Chan meditation, or esoteric mantras, ultimately, we are cultivating our mind. When the mind is purified and made empty, it naturally emits vast light. Currently, why does our light not radiate? Because of being obscured by ignorance—like a pearl encrusted in mud, its brilliance concealed. But just because it is not visible does not mean it does not exist. Actually, that light has never left us. In our daily lives, our work, our writing, our creativity, our inventions—all of these remain forms of light, still the wondrous functioning of the Dharma body. It’s just that it has not fully emerged. Within this ‘vast, uninterrupted light,’ all deluded thoughts, in their very nature, are empty and quiescent.”
We must not fear deluded thoughts. As soon as deluded thoughts subside, the true mind appears. If a deluded thought arises, let it vanish as swiftly as tracing a picture in water—vanishing as soon as it is drawn. Do not let it linger; do not cling to it. At once, be sternly aware, so that its arising and ceasing instantly become nothing. In Pure Land Buddhism, we recite the Buddha’s name; in Chan, we raise the critical doubt (疑情); in esoteric practice, we use mudrās and mantras—all for the purpose of transforming deluded thoughts and safeguarding the true mind. If we practice consistently in a continuous manner, after only a few years, we are certain to succeed. The only thing to fear is our own unwillingness to practice in this way, our reluctance to guard the mind with sustained thoroughness, letting our deluded thoughts fly about and even fueling them, allowing them to flare up like a great conflagration—if we keep stoking them, letting them burn more fiercely, then we will not succeed. Therefore, as soon as we realize that deluded thoughts are originally empty in nature, we need not fear them; they are simply the wondrous functioning of the true mind—they are our cultivation. Whether chanting the Buddha’s name, practicing Chan, or doing esoteric practices, the aim is always to cut off deluded thoughts, not wandering with them. If there is no “leaking” deluded thought, the karmic causes of saṃsāra are severed.
Original Text:
「廣大不斷之光明」是什麼?就是我們的智慧法身。法身是廣大無比、永遠不斷、光明無量的。《佛說阿彌陀經》云:「彼佛光明無量,照十方國,無所障礙。是故號為阿彌陀。」阿彌陀就是無量光、無量壽。無量光就是空間之「廣大」,無量壽就是時間之「不斷」,阿彌陀就是「廣大不斷之光明」。我們修行,無論念佛、參禪、修密,都是修心。心空淨了,就會光明大放。現在為什麼不放光明?因為有無明遮蓋,就像珍珠被污泥包裹,光明不見了。但是,雖不見還是有啊!其實,光明並沒有離開我們,日常生活中,工作、作文章、創造發明等等,這些仍然是光明,仍然是法身的妙用,只是沒有全部發揮出來罷了。在這個「廣大不斷之光明」的朗照之中,所有一切妄念的自身性質,原本都是空寂的。
不要怕妄念,妄念息下去就是真心。妄念若起,要像水上畫圖一樣隨畫隨滅,不要有停留,不要有執著,立即凜然一覺,起滅隨無。淨土宗提佛號,禪宗起疑情,密宗持印咒,都是為了轉化妄念、保護真心。如此綿密行去,不過幾年功夫一定成就。怕的是我們不肯這樣做,不肯綿綿密密地保護,而是任由妄念紛飛,並且縱之任之,讓它像大火燒起來一樣——縱之使熾,那就不能成就了。所以,只要認識妄念自性原空,不要怕它,它就是真心的妙用,就是道行。念佛、參禪、修密,其目的都是為了將妄念斬斷,不隨之流浪。若無「滲漏之妄念」,就斷了「輪迴業因」。
Paragraph 19
English Translation:
“If one continues to cultivate in this way for a long time, then deluded thoughts will of themselves arise in a regulated manner. There will be no difference between movement and stillness, and one will attain the abiding that cannot be destroyed.”
Original Text:
「如是長久串習行持,則妄念自起調治,動靜無分,得無壞住。」
Paragraph 20
English Translation:
Morning and evening, in wandering or in adversity, at every moment maintaining one’s practice, with no careless lapses—this is called “long-term repeated cultivation.” “Cultivation” means genuine practice; “maintaining” means persevering without interruption. Practicing and persevering like this for a long time, “deluded thoughts will of themselves arise in a regulated manner; there will be no difference between movement and stillness, and one will attain the abiding that cannot be destroyed.” Self-arising regulation means you do not even need to subdue them; they subdue themselves. Practicing is like herding oxen: at the beginning, you must carefully watch over them every moment; once tamed, you do not have to watch them constantly, and they remain compliant. At that time, if you want thoughts to arise, they arise; if you want no thoughts to arise, none arise. Stirring a thought is then just using it as an instrument; if you do not need it, you do not stir it—that is genuine accomplishment. Ordinary people cannot control their thoughts. When they do not want thoughts to arise, the thoughts spring forth anyway; thoughts pop out of the mind on their own, and this is why they are called “deluded thoughts.” If this still applies to a practitioner, that means the practitioner’s effort is insufficient. One must then re-examine one’s understanding and properly apply effort. “No difference between movement and stillness” means that whether you are active or quiet—sitting in meditation or working—the same principle applies. If I tell you to give rise to thought, you can; if I tell you not to give rise to thought, you do not—movement and stillness are one. In the very moment a thought arises, you do not see from whence it arose; thus at all times there is “no-thought to be found.” This does not mean that no thoughts appear, but that there is no clinging. Reaching this point, one “attains the abiding that cannot be destroyed.” We know this physical body is bound to be destroyed—eventually it dies as the four elements disperse. But the Dharma body does not perish. Attaining this indestructible abiding is true realization. The Great Mahāmudrā instructs us to work on the mind ground directly; there is no need to cultivate other dharma methods. Simply apply effort directly in the mind, constantly observing and remaining like drawings on water, leaving no trace. If one continues like this, in time deluded thoughts naturally become tamed, culminating in realization of the fruit of the Path—“attaining the abiding that cannot be destroyed.” Hence, in the highest level of Tantric cultivation, there is no difference from Chan; Chan also teaches “no cultivation yet cultivating.” Therefore, methods of cultivating the mind are extremely important.
Original Text:
朝於斯、夕於斯、流離於斯、顛沛於斯,時時刻刻做功夫,在在處處不妄記,就叫「長久串習」。行就是實行,實際去做;持是堅持,長恒如是。如果這樣「長久串習行持」,則「妄念自起調治,動靜無分,得無壞住」。自起調治,即不用你降服它,它自己就降服了。我們做功夫就像牧牛,一開始要時時刻刻地管教,待調伏它了,不用管,它也服從你。到那時要起念就起念,要不起念就不起念。起念是派用場,若不用它,便不起念,那就修成功了。凡夫作不得念頭的主,不要它起還是要起,念頭自己從心裏跳出來,故稱「妄念」。如果修行人也如此,那是功夫沒做好,那就需要端正認識,好好用功。「動靜無分」,即動也好,靜也好,打坐也好,勞動也好,都沒有分別,都是如此。我讓你動念頭,你就動;不讓你動念頭,你就不動,動靜一如。正起念時,也不見有念從何而起,這就是時時刻刻無念可起,而不是死水一潭,一個念也沒有,只是不住著。到這個地步,就「得無壞住」,就不會壞了。我們這個色身要壞的、要死的,緣盡便會四大分離,而法身是不會壞的。得無壞住,就成道了。大手印叫我們在心地上做功夫,不需要修什麼別的法門,直接在心地上用功就行。時時觀照,如水上畫圖,毫無住著。這樣做功夫,久久妄念就自然調伏,那就結成道果,「得無壞住」了。所以,密宗的無上部修法和禪宗是一樣的,禪宗也是叫你無修而修。故心地法門非常重要。
Paragraph 21
English Translation:
“When one’s effort reaches its utmost, although the deluded thoughts of joy, sorrow, and doubt appear the same as those of an ordinary person, one does not cling to them as real, constructing or destroying, gathering them as karmic activities, and thus following the force of craving in continuous transformations.”
Original Text:
「極其功用,雖現喜憂疑慮之妄念與凡夫同,然不似其成壞之實執,而集諸行業,隨貪欲力成轉移。」
Paragraph 22
English Translation:
When one’s cultivation reaches its utmost power, one may still manifest deluded thoughts of joy, sorrow, or worry—just like an ordinary person. One may feel sad over a misfortune, feel joyful over a favorable event, and harbor uncertainties in one’s tasks—but these are simply emotions (joy, sorrow, and doubt) that are themselves deluded thoughts, akin to those of ordinary people. “However, unlike the ordinary person, one does not truly cling to them as real constructions or destructions.” In other words, although one may experience these emotions, one does not solidify or fixate on them as truly existing. One fully knows that “all appearances are illusory,” that there is no real thing that can be established or destroyed. Ordinary beings firmly seize upon whatever appears in their deluded imaginings, their hearts ill at ease, brooding over it morning and night, day after day, generating endless afflictions—this is ignorance. From ignorance, they create karma, and from karma, they suffer retribution. Thus they “gather all manner of activities, following the force of craving into transformations.” Ordinary people cannot be their own masters, ever turned and influenced by craving. One who has brought effort to its utmost, however, though also experiencing “deluded thoughts of joy, sorrow, and doubt,” lets them pass in a single turn of the mind, not carried away by the power of craving, not repeatedly ruminating over them day and night. Thus they are entirely different. Faced with sadness, such a person may still shed tears; faced with joy, they may still laugh. But after a moment of tears or laughter, all is gone, and the mind remains level and open. A person who has reached the ultimate in practice is not someone incapable of laughter in joy, or of weeping in sadness, like a cadaver or a block of wood. When one’s cultivation is consummate, even laughter, anger, rebuke, or praise all become manifestations of the Buddhadharma—they all become part of one’s path!
Original Text:
極其功用,就是我們這樣觀照用功到了極點。這時候,「雖現喜憂疑慮之妄念與凡夫同」,遇壞事憂慮,遇好事歡喜,做事情還有疑慮(但絕非疑師、疑法,絕非疑及根本),這些喜歡、憂愁、疑慮都是妄念,與凡夫的喜歡、憂愁、疑慮一個樣。「然不似其成壞之實執」,然而,卻不像凡夫那樣,把所喜歡的、所憂愁的、所疑慮的境界執為實有。雖然也動一動「喜憂疑慮之妄念」,但他不死執,了知「凡所有相,皆是虛妄」,不認為有什麼實體可成,有什麼實體可壞。凡夫把妄想境界執以為實,心裏一直不安,耿耿於懷,朝朝暮暮都在心裏盤算。煩惱啊、煩惱啊!凡夫的一生是在妄想和煩惱中度過的,這是多麼苦啊!這就是迷惑。因惑而造業,因業而受報,就是「集諸行業,隨貪欲力成轉移」。凡夫自己作不得主,而是隨著貪欲之力轉移。真用功修行,「極其功用」的人,雖然也有「喜憂疑慮之妄念」,但是一轉就過去了,不隨著貪欲力轉移,不是耿耿於懷,不是朝朝暮暮地盤算個不停;所以不同啊!他遇到悲傷的事情,也不是不哭泣;遇到喜歡的事情,也不是不歡笑。但嗚嗚一哭、哈哈一笑就過去了,心裏還是平坦坦的。「極其功用」的人,並不是喜也不會笑,悲也不會哭,不是死人、木頭人。功夫到了那個時候,喜笑怒罵都是佛法,都是道行!
Paragraph 23
English Translation:
“When a thought arises, one initially recognizes the appearance of that deluded thought; then the appearance vanishes, just as encountering someone one has known before. Next, that deluded thought must of itself disappear, like a snake forming a knot and then unraveling itself. Ultimately, the deluded thought becomes neither helpful nor harmful, gradually fading away, like a thief entering an empty house. This is the most crucial and marvelous method of disbanding delusion.”
Original Text:
「當念生時,初識其妄念之相,其相隨滅,如遇舊識之人;次則妄念必自滅,如蛇結自解,最後妄念無利無害而隱滅,如盜入空室,是為解法之最要妙。」
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Paragraph 1
English Translation:
Because this is “the most essential and marvelous method for liberation,” we will now explain these three levels of practice once again. When a deluded thought arises, the first step is to recognize it and not run along with it; as a result, the deluded thought vanishes. However, at the beginning, one’s power of recognizing deluded thoughts is not sufficient, so even though the deluded thought disappears, its lingering shadow remains in our mind. It is like encountering an acquaintance from long ago: although he has already gone, our mind continues churning—“I haven’t seen him in years; what was he like in the past, and what might he be like now?” Though the person has left, his shadow remains. In the same way, although the deluded thought has been extinguished, its imprint still persists. This happens because our strength is not yet adequate!
Original Text:
「由於這是『解法之最要妙』,所以下面再將這三個修行層次講一遍。妄念起來了,首先識得它,不跟它跑,妄念隨之而滅。但最初認識妄念的力量不夠,妄念雖然滅了,我們心中不無它的影相,還是有的。像遇到從前的熟人一樣,他雖然已離去,但是我們心中卻翻騰起來:這人多年不見了,他過去怎樣、現在如何。人雖離開,影子卻在。妄念雖滅,影相猶存也。此為力量不充之故!」
Paragraph 2
English Translation:
Next, one goes a step further in recognizing deluded thoughts, realizing that deluded thoughts inevitably extinguish themselves; now one’s strength is greater than before. However, the illusory appearance of these deluded thoughts still lingers, and only after some time do they vanish. This is like a “snake forming a knot and then undoing itself.” Snakes do not tie themselves in knots on their own, but if you knot one up, after a while it will gradually free itself. At this stage of practice, even when that “old acquaintance” departs, your mind is no longer stirred up as it was previously, which shows a further advance compared to before.
Original Text:
「其次,進一步認識妄念,曉得妄念必然自滅,力量較前充足了。但是,妄念的虛幻之相還在,而且停留一段時間才滅去,這如同『蛇結自解』一樣。蛇是不會自己打結的,你若給它打一個結,經過一段時間,它會自己解開。功夫到此,『舊識之人』離去,也不會心起翻騰了,比較以前,又進一步了。」
Paragraph 3
English Translation:
After that, one comes to realize that deluded thoughts are neither helpful nor harmful, and that their arising or ceasing does not truly concern us. Since the true mind remains unmoving and unshaken, my true mind is not reduced by the arising of deluded thoughts, nor increased by their cessation; the true mind is without increase or decrease. Hence, deluded thoughts are neither helpful nor harmful. Let them come and go as they will. Recognizing this is most crucial, and achieving it is best and most marvelous. Suppose we have a deluded thought arise, and it still revolves in our mind, refusing to be set aside, so we continue scheming over it. This occurs because our strength is insufficient. Many people behave this way: after dreaming at night, upon waking they keep brooding over the dream—what happened in it, how it played out—and then they tell others about it. If we can do this instead: know that it was just a dream, pay it no heed, and leave not the slightest trace in our mind, then we have genuine power. “Meeting an old acquaintance, a snake undoing its own knot, a thief entering an empty house”—these are different layers of how we regard deluded thoughts and the power to extinguish them. Everyone can examine for themselves at which level they can extinguish deluded thoughts.
Original Text:
「再其次,認識到妄念無利無害,妄念起滅與我不相干。因為真心是不動不搖的,我的真心不因妄念起而損一分,不因妄念滅而增一分,真心無增無減,所以,妄念無利無害,任它隨起隨滅。認識到這一點最重要,做到這一點最好、最妙。假如我們起了妄念之後,還在心裏盤旋,還丟不掉,還要再盤算盤算看,這是力量不充之故。很多人都是這樣,晚上做了個夢,醒過來還要再想想,這夢怎麼、怎麼樣,還要講給別人聽聽。假如我們能做到:知道這是個夢,不去管它,心裏一點影子也不留,這就有力量了。如遇舊識、蛇結自解、盜入空室,這是我們對妄念的看法和消滅妄念之力量的不同層次。諸位能把妄念消滅在哪一層上,自己去考察考察看。」
Paragraph 4
English Translation:
“To know how to practice but not how to realize is the same as dwelling in the meditative heavens.”
Original Text:
「知修不知解,與禪天同。」
Paragraph 5
English Translation:
This means one knows how to practice—knows not to run along with deluded thoughts—but does not know that “all deluded thoughts arise as the wondrous functioning within the fully penetrating domain of one’s own nature.” This is what is meant by “knowing how to practice but not knowing how to realize.” Such a person only knows how to cultivate, yet does not know what the true mind really is and does not recognize the true mind. Consequently, he is “like dwelling in the meditative heavens.” Even if you apply earnest effort to the utmost, achieving considerable depth of samādhi, if you do not recognize the true mind, you will merely be reborn in the first dhyāna, second dhyāna, third dhyāna, or fourth dhyāna—and never leave the realm of form. Not to mention liberation—one will not even reach the formless realms.
Original Text:
「知道修行,知道不跟妄念跑,但不知道『一切妄念,皆自性通徹境中所起之妙用』,這就叫『知修不知解』。只知道修道,不知道真心是怎麼一回事,不認得真心,就『與禪天同』。你這樣勤做功夫,即使做到極點,定功頗深,而不識真心,也不過生初禪天、二禪天、三禪天、四禪天而已,還是不出色界。慢說解脫,連無色界也沒有到達。」
Paragraph 6
English Translation:
“If one lacks such a marvelous essential understanding of liberation and yet trains the mind to remain firmly in samādhi, one will simply fall into the samādhis of the higher realms.”
Original Text:
「若不具如是解法妙要之修習,雖心能堅住禪定,亦落於上界之禪定。」
Paragraph 7
English Translation:
If one does not possess such a marvelous essential understanding of liberation, that is precisely what is called “knowing how to practice but not how to realize.” Even though the mind can remain unmoving in deep meditation—staying in samādhi for one year, two years, three years, or even for one kalpa, two kalpas, or countless millions of kalpas—one still “falls into the samādhis of the higher realms,” merely reaching the fourth dhyāna or the four formless absorptions. Those still belong to the form realm or the formless realm, remaining in the triple world and not constituting true liberation. Without recognizing the true mind, one cannot depart from the triple world, thus becoming the same as an outside-path practitioner. Why can non-Buddhists not escape the triple world? Because they do not know what the true mind is. They cling to the “yang-spirit,” believing it to be truly indestructible, but what Buddhism calls the “mind-made body” (arisen from the seventh consciousness, the manas) is merely an illusory shadow. As The Diamond Sūtra says, “All that has appearance is illusory.” Anything possessed of form is false, so the yang-spirit is also false, remaining within the triple world and not ultimate. Only by recognizing the true suchness-nature and earnestly safeguarding it can one complete the Great Path. We constantly emphasize: Everyone must safeguard the true-suchness Dharma substance! Keep it ever lucidly aware, remain unfixed at all times, and protect it continuously. In time, one will naturally realize the Great Path and definitely succeed. Recognizing the true mind is like having rice; only by applying fire to cook it can you get a meal. “Applying fire” means constantly safeguarding it, never allowing deluded thoughts to invade, never following them, with the mind remaining empty and unbound. Then, the outcome will certainly be Buddhahood—this is extremely important. If you do not practice in this way, even if you achieve deep samādhi for a very long duration, you will not realize the Great Path. Nowadays, many people greatly admire “deep samādhi”: “Wow! That Dharma master is so adept—he has been in samādhi for a week!” Another might say, “No, no—another master is even better, in samādhi for three months!” Here we must sternly warn them: That will not work! Such a samādhi is dead. It cannot possibly lead to the realization of the Great Path! True samādhi is not to be deluded by conditions, being unattached at all times. If you are in samādhi only when sitting and lose it upon rising, can that be called realization? Certainly not. Hence, if one does not recognize the true-suchness Dharma substance and blindly trains, one will definitely fail to realize the Path. One must recognize the true mind, cultivate by safeguarding it, and only then accomplish the Great Path. All who study Buddhism must understand this fundamental, vitally important principle.
Original Text:
「如果不具如是解法妙要之修習,就是『知修不知解』。雖心能堅住禪定,就是心能夠不動,入定很深,經一年、兩年、三年,乃至一劫、兩劫、千百萬劫的時間而不動。『亦落於上界之禪定』,也不過落在四禪天或者四空天的禪定裏。這還是色界、無色界的禪定,還在三界裏,並非解脫。不認取真心,就不可能出三界,就與外道相同。外道為何不能出三界?因為他不知道真心是怎麼一回事。外道執著陽神,認為陽神是真實不壞的。陽神就是佛教講的『意生身』,就是第七意識(意根)所生之身,還是虛假的影子。《金剛經》云:『凡所有相,皆是虛妄』,一切有相的東西全是假的,陽神也是假的,不出三界,並不究竟。只有認取真如自性,努力保護它,這樣修行,才能成大道。我們再三地講:大家要保護好真如法體啊!要了了常知,時時無住,綿綿密密地保護它,久久自然證成大道,決定能成就。認取真心,就好像得到了米,再用火來燒,就能成飯。所謂用火來燒,就是時時保護它,處處不讓妄念侵擾,不隨妄念跑,心空無住,那麼,結果一定成佛,這非常重要。若不這樣修,縱然定功很深,入禪定的時間很久,也不能證成大道。現在很多人喜歡定功:哎喲,這個法師功夫很好,入定一星期了。噢,不、不!那個法師功夫更好,入定三個月了。我們在此要向他大喝一聲:不行!那是死定,絕對不能證成大道!真正的禪定,是對境不迷惑,一切時無住。坐在那裏就定,下座就不定了,那能行嗎?不行的。所以,不認取真如法體,盲修瞎練,決定不能成道。一定要認取真心,做功夫保護它,才能成就大道。這是我們學佛的人必須知道的、至關重要的原則問題。」
Paragraph 8
English Translation:
“If you consider just knowing the arising and abiding of deluded thoughts to be sufficient, then you are no different from those of the lowest grade of madness and confusion.”
Original Text:
「如以了知妄念起住為足者,是與下劣狂惑無別。」
Paragraph 9
English Translation:
Some people practice and think that knowing where deluded thoughts arise and abide is enough. They say: “Ah, I understand it now—deluded thoughts arise from external states, they are a reflection of those states. As for where deluded thoughts reside, they reside right in those external states.” Indeed, deluded thoughts do arise from conditions, and without such conditions, deluded thoughts do not arise—“The mind is originally unborn and arises dependent on conditions,” as Buddha Viśvabhū once said. But from where do these “external states” themselves come? If you are satisfied just by knowing where deluded thoughts arise and abide, “you are no different from those of the lowest grade of madness and confusion,” which is not Buddhism at all. Buddhism is the unsurpassed Dharma—calm rather than mad, wise rather than confused. Such lower madness and confusion is not the Buddhadharma. Those who only “know that deluded thoughts arise and abide” belong to the most inferior capacity. Merely recognizing the arising and abiding of deluded thoughts is useless if you do not recognize and safeguard the fundamental essence of true suchness and apply yourself there, observing and protecting it at all times. Fancifully hoping to achieve the Path by merely knowing how deluded thoughts arise and abide is like trying to cook rice using sand; even if eons passed, it would never become edible.
Original Text:
「有些人做功夫,知道了妄念的起住之處,就滿足了。他說:『噢,我曉得了。妄念起處、住處我都知道了。妄念從什麼地方起呢?妄念從境界起,妄念是境界的反映。妄念住在什麼地方?就住在境界上。』妄念確是從境界起來的,沒有境界,就沒有妄念。『心本無生因境有』這是毗舍浮佛講的。可是,境界從何而有呢?假若只知道妄念起住就滿足了,『是與下劣狂惑無別』,那就和下劣狂惑沒有差別。佛法是上妙之法,定而不狂,慧而不惑,下劣狂惑不是佛法。『以了知妄念起住為足者』是最下乘根器。你只知道妄念起住,有什麼用?一定要認取真如法體,在法體上用功,時時處處觀照保護,才能成道。只知道妄念起住而幻想成道,就像是以沙煮飯,千萬劫也不能成飯的。」
Paragraph 10
English Translation:
“Or some may cling to emptiness, seeking the seal of the Dharma body and so forth, all of which is just conceptualizing. Yet, when they encounter adverse conditions, their practice cannot free them from bondage to those circumstances, and instead they expose their own failings.”
Original Text:
「或偏於空性求法身印契等等思量,然遇惡緣時,則所修持不能解除境縛,而反自現過失。」
Paragraph 11
English Translation:
Those who find it sufficient merely to know about the arising and abiding of deluded thoughts are, of course, people of the lowest capacity, for they are attached to external states, mistaking them for something real. However, “clinging solely to emptiness” does not work either! Clinging to existence is obviously incorrect, but falling into emptiness is also incorrect. Why? Because our Dharma body is neither empty nor existent, simultaneously empty and present—it is neither purely emptiness nor purely presence. Calling it “existent” is off, and calling it “empty” is also off. “Seeking the seal of the Dharma body” means seeking proof and correspondence with the Dharma body. If you incline toward emptiness, you will not be in accord with the Dharma body—how could you genuinely correspond and unite with it? Hence, this is all just “conceptualizing.” The Dharma body is not apprehended by conceptual thought; once you resort to conceptualizing, you go against the Dharma body. Clinging to emptiness or to existence in any number of ways still fails to align with the Dharma body.
Therefore, “when they encounter adverse conditions, their practice cannot free them from bondage to circumstances, and instead they expose their own failings.” Such people who fixate on emptiness, when confronted by adverse or contrary conditions, find their efforts unable to dissolve those circumstances, so they become bound by them. Their “emptiness” is only an idea in the mind. When it comes time to meet real events, they cannot be empty at all! Their “emptiness” itself is something they cling to—doesn’t that itself become “existence”?
Previously, there was an elder in Pudong, Shanghai, who said, “You all talk about emptiness, emptiness—then how do we still have mountains, rivers, the land, and men and women, old and young?” He took “emptiness” to mean “there is absolutely nothing,” which differs from how we understand emptiness in Buddhism. We speak of emptiness to mean “signless”—to not dwell in forms, to recognize all phenomena as impossible to grasp. “All that has appearance is illusory,” yet forms still manifest; we simply do not cling to them. If there were no house, how would we shelter from wind and rain? If there were no chair, where would we sit? “All phenomena arising from causes and conditions I declare to be empty” means that they are without inherent nature or self-nature—it does not mean they do not appear.
Mere conceptualizing of “emptiness” is of no use; faced with real circumstances, you cannot remain “empty.” Our own nature is neither purely empty nor purely presence; it is both emptiness and presence. Presence itself, in its very substance, cannot be grasped, and this is genuine emptiness. If you cling to partial emptiness and do not recognize the nature itself, you will lack the power to see through circumstances. However, if you recognize your own nature, all these various circumstances are but the wondrous functioning of the self-nature—like reflections in a mirror or waves on water. Once you know the mirror or the water, you will no longer be fooled by images or waves, and all appearances easily become empty. If you do not recognize your own nature, you cannot see them as empty. Our first priority is to identify the Dharma substance of true suchness. This is of the utmost importance. Thus, awakening to the mind and seeing its nature (明心見性) is fundamental. Whichever tradition you follow, if you fail to awaken to mind and see its nature, you will not succeed.
If you only understand where deluded thoughts arise and abide—or fixate on emptiness—yet do not recognize your own nature, when you meet adverse conditions, you cannot free yourself from bondage and instead reveal your own failings. Ordinary people who do not understand what true emptiness is, upon confronting dire or obstructing circumstances, become riddled with doubts and end up slandering the Buddhadharma. They say: “Supposedly this should be empty, so why can’t I make it empty? It still exists, so the Buddhist teaching on emptiness is false.” The gods of the Four Empty Heavens behave similarly: they may cultivate “empty samādhi,” but as soon as their lifespan of emptiness ends, they leave samādhi and see that the outer world still exists. Then they become suspicious: “It was supposed to be empty—why does it still exist? The Buddha’s words are a lie!” They remain attached to appearances. Clinging to appearances leads to karmic actions, culminating in karmic consequences. Turning around, they slander the Dharma and thus fall into the hells. This is what is meant by “they expose their own failings.” Therefore, we must understand the true meaning of the Buddhadharma—know what Buddha-nature is. That is the most important. Buddha-nature is neither empty nor existent but simultaneously empty and present, both empty and present. If you cling to emptiness and fall into emptiness, failing to realize the nature, you will not succeed in your cultivation. In the end, you create negative karma and expose your own failings.
Original Text:
「以了知妄念起住為足者,當然是下等根性的人,因為他著境,以為境是實有。但是『偏於空性』也不行啊!著有當然不對,落空也不對。為什麼?因為我們的法身是非空非有,即空即有,不是空也不是有,說有不對,說空也不對。『求法身印契』,印是印證,契是契合。求法身印契,就是要求與法身印證契合。你偏空了,與法身不相應,怎麼能印證契合法身呢?所以,只能說這是『思量』。法身不落思量,一落思量,便違法身。著空、著有的種種思量,都與法身不相應。
『然遇惡緣時,則所修持不能解除境縛,而反自現過失』。這些偏空的人,遇到惡緣、逆緣的時候,他所做的功夫,不能解除這些境界的束縛,就被這些境界捆住了。他的『空』只是思量,遇到事情就空不了啦!他的『空』是有個空在,這豈不成『有』了嗎?從前,上海浦東有一位大老,他說:『你們說空、空,怎麼還有山河大地、男女老少?』他把『空』理解為『什麼都沒有』了,這和我們理解的空不相同。我們講空,是空其相,不要住在相上,以不可得為空。『凡所有相,皆是虛妄』,只是不要著相,相還是有的,沒有相怎麼起妙用啊?這房子沒有,我們怎麼避風雨?這凳子沒有,我們怎麼安坐?『因緣所生法,我說即是空』,無自體、無自性為空,並不是沒有相。
思量『空』不頂用,遇到境界就空不了了。我們的自性是非空非有,即空即有,有就是空,空就是有。『有』之當體就不可得,這才是真空。執著偏空,而不認自性,就沒有力量,就透不過境界。若認識自性,種種境界不過是自性的妙用。就像鏡中之影、水上之波。認得鏡子識得水,就不會被影子和波浪所迷惑,一切境界自然很容易空掉。若不識自性,那就空不掉了。我們第一要認識真如法體,這是最最重要的。所以,明心見性是根本,不論你修什麼宗,都以明心見性為本,不明心見性是不行的。
只是理解妄念起住,或者偏空,而不認識自性,遇到惡緣時,則所修持的功力解除不了境界的束縛,『而反自現過失』。凡夫不認識什麼是真空,在惡逆境界顯現而受阻礙時,就疑慮重重,因而譭謗佛法。他說:『這個應該是空的嘛!怎麼空不了?還是有啊!那麼,佛法說空是說錯了。』四空天的天人就是這樣,他修到了空定,空定的劫數一到,他就出定了,見到外面的境界就起了懷疑:『咦,說是空的,怎麼還是有啊!佛說法騙人,是騙子、騙子。』他還是著相,著相就造業,造業就受報。反過來譭謗佛法,就下地獄了。這就是『而反自現過失』。所以,我們要認識佛法的真諦,曉得佛性是怎麼一回事,這是最重要的。佛性是非空非有,即空即有,亦空亦有。你要是著空落空,不認識本性去修,是修不成功的。其結果是造惡業,反而自己出現過失。」
Paragraph 12
English Translation:
“Arising-extinguishing, self-extinguishing, and extinguishing in samādhi—all are instances of deluded thoughts extinguishing themselves, returning to the original purity of delusion.”
Original Text:
「起滅、自滅、定滅,皆是妄念自滅,隨妄本淨。」
Paragraph 13
English Translation:
Deluded thoughts can arise, so they can likewise be extinguished. There are three ways in which they are extinguished: “arising-extinguishing,” “self-extinguishing,” and “extinguishing in samādhi.” In “arising-extinguishing,” a subsequent deluded thought arises and thereby extinguishes the previous one; in “self-extinguishing,” the deluded thought itself ceases on its own; and in “extinguishing in samādhi,” one enters samādhi through practice, dissolving deluded thoughts in the process.
Regardless of whether these vanish quickly or slowly, or with greater or lesser strength, they all amount to deluded thoughts wiping themselves out. Hence it says, “all are deluded thoughts extinguishing themselves.” In truth, deluded thoughts are empty and unreal, with no actual arising or ceasing. Once you cease clinging to them, you regard them as extinguished. After a deluded thought is extinguished, it “returns to the original purity of delusion,” revealing the fundamentally pure true Dharma body. As the scripture says, “Calm the frenzied mind, and that itself is bodhi.” How do deluded thoughts arise? “The mind is originally unborn, arising due to circumstances,” as Buddha Viśvabhū stated. Deluded thoughts arise dependent on external circumstances; if there were no circumstances, there would be no deluded thoughts. Yet, just like the mind, circumstances themselves are ultimately illusory and unobtainable: “Mind is not mind in itself; it depends on conditions for its arising. Conditions are not conditions in themselves; they depend on mind for their arising.” Mind and external conditions exist in mutual dependence; remove one and the other does not remain. Thus, the elder Xiang Lu said, “Conditions, too, have no existence; they are equally phantom reflections.”
So long as you understand that all external conditions are like dreams or illusory flowers in empty space, devoid of any substantial essence, you do not cling to them and do not generate deluded thoughts. Then your spirit becomes tranquil and your wisdom is clear, so that the numinous light (靈光) shines of its own accord. The true mind becomes radiant and clear, reflecting objects like a mirror, neither accepting nor rejecting, neither loving nor hating—vividly distinct, yet without a single thought arising, and, with no thought arising, still vividly distinct. Right in that moment, you directly realize the true Dharma body, and there is no need for additional clumsy methods beyond quelling the mind’s turbulence. If you truly recognize the true Dharma body, then deluded thoughts are precisely the wondrous functioning of that true Dharma body; what is deluded thus becomes pure. It is like recognizing that waves themselves are water: if you do not cling to the form of the waves, you need not wait for the waves to subside, for they are water right from the start. This is the profound meaning of “returning to the original purity of delusion.”
Original Text:
「妄念能生起,就能滅掉。滅掉的形式有三種:『起滅、自滅、定滅』。起滅:後一個妄念生起,就滅掉了前一個妄念;自滅:妄念自己滅掉了;定滅:做功夫入定,將妄念消滅。
這幾種妄念消滅的方式,有快慢之不同,有力量大小之差別。不論用什麼辦法消滅它,都是妄念自己消滅了,所以『皆是妄念自滅』。其實,妄念本身是虛妄不可得的,也沒有什麼滅不滅,不住著它,便視之為滅。妄念滅後,就『隨妄本淨』了,隨著妄念的消滅,就是本來清淨的真如法身了。經云:『息下狂心,即是菩提』。妄心是怎麼起的?『心本無生因境有』(毗舍浮佛明言),妄心是因境而有的,沒有外境就沒有妄心。但是,境同心一樣虛幻不可得,『心不自心,因境故心;境不自境,因心故境。』心與境相對而生,離一即無。所以先師驤陸公云:『境亦不有,同屬幻影』。只要你了知一切外境,都如夢幻空花,無有實體,不去攀緣,不生妄念,那就神甯智清,靈光獨耀,真心明淨,如鏡照物,無取無捨,無愛無憎,了了分明而一念不生,一念不生而了了分明,當下就親證真如法身,無需於息心之外更做什麼笨拙的功夫了。你若真正認識真如法身,妄念就是真如法身的妙用,妄也就是淨了。就像認識到波浪本身就是水,不著波浪相,那就不必等波浪平息,波浪當體就是水了。這是『隨妄本淨』的深刻含義。」
Paragraph 14
English Translation:
The main point here is to recognize deluded thoughts and not be afraid of them. Deluded thoughts are precisely the wondrous functioning of the true mind. As long as you do not run off with them, you can sever them and thereby return to the original purity of delusion. In accordance with the arising and ceasing of deluded thoughts, there is the fundamentally pure true Dharma body. The true Dharma body is originally pure and is not rendered impure merely by the existence of deluded thoughts. As long as you do not chase after deluded thoughts, are not driven or swayed by them, and constantly attend to the true Dharma body—carefully and continuously protecting it—over time, you will undoubtedly realize the Great Path and attain Buddhahood.
Original Text:
「這裏所講的中心,就是要認識妄念,不要怕妄念。妄念就是真心的妙用。只要不跟它跑,就能把它斬斷,隨妄本淨。隨著妄念的起滅,就是根本清淨的真如法身。真如法身本自清淨,不因為有妄念,真如法身就不清淨了。只要不跟妄念跑,不被它所左右,時時照顧真如法身,綿綿密密地保護,久久必然能夠證成大道,證成佛果。」
Footnotes/Annotations (if any):
1. “Snake forming a knot” (蛇結自解) is a classical metaphor indicating that apparent knots or complications can naturally be undone once one ceases to tighten them.
2. “Meeting an old acquaintance” (遇舊識之人) describes the phenomenon of a deluded thought that disappears yet leaves a lingering impression, similar to memories stirred by encountering someone from one’s past.
3. “Thief entering an empty house” (盜入空室) alludes to a deluded thought arising in a mind that recognizes its own emptiness—there is nothing substantial for the thought to ‘steal,’ so it fades away without effect.
After Completing the Translation
Brief Explanation of Key Concepts and Interpretive Choices:
• Deluded Thoughts as Wondrous Functioning: The text emphasizes that deluded thoughts themselves are manifestations of the true mind’s capacity. Once recognized as such, they can be turned from hindrance into the path.
• No Fear of Deluded Thoughts: Rather than eradicating thoughts, the practice is to refrain from clinging so that they naturally subside.
• Recognizing the True Mind (真心): The key principle is not just meditative absorption but also recognizing and safeguarding the true mind, leading to ultimate liberation.
Bibliographic References or Acknowledgments (if applicable):
• Author: Yuanyin Laoren (元音老人)
• Source: Ganges Great Mahāmudrā (Lecture Thirteen)
(All Chinese text is reproduced in full, exactly as provided. No abbreviations or omissions have been made.)