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

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

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

 

English Translation (Paragraph 1):

Great Ganges Mahāmudrā

(Lecture Seventeen)

By Elder Yuan Yin

Seventeenth Lecture

“Only by transcending all extreme views, attachments, and the proliferation of conceptual elaboration can one be the true king among all views.”

Original Text (Paragraph 1):

“恒河大手印

(第十七講)

元音老人 著

第十七講

「超離一切邊見、執著、遍計,方為真正見中之王。」”

English Translation (Paragraph 2):

Everyone harbors extreme views. What are extreme views? Clinging to existence, clinging to nonexistence—this is the extreme of existence and nonexistence; clinging to good, clinging to bad—this is the extreme of good and bad. There are also extremes of long and short, right and wrong, gain and loss, emptiness and existence, and so on. Whenever there is relativity, there are two extremes, and these are all extreme views. Extreme views are the relative views of ordinary beings. What is attachment? Fixating on a single matter without being able to let it go or break free—that is attachment. What is the proliferation of conceptual elaboration? It is endlessly calculating, planning, and never letting anything go, always wanting every single thing. This is what the Faxiang school calls “the nature of universal conceptual construction.” Every ordinary being in the six realms of cyclic existence is like this; there is not a single ordinary person who does not calculate. Some people may say with their mouths that they do not want this or that—do not believe them, for in truth they want everything. “Fish is what I desire; bear’s paw is also what I desire”—they want fish and bear’s paw both. If they say there is something they do not want, it is simply because they know it is impossible to have both. In reality, none of it can truly be obtained! Alas, they are universally calculating! We who cultivate must set aside these things. We must put everything down—there is no other way! By letting go, one transcends; “Only by transcending all extreme views, attachments, and the proliferation of conceptual elaboration can one be the true king among all views.” Only by doing so is it right knowledge and insight, only then is it the king among views. Why? Because only by doing this can it correspond with our fundamental nature. “View” here means recognizing our own fundamental nature, recognizing our original face. If you do not see in this way, how can you recognize your fundamental nature? One must set aside, keep one’s distance from, and fully surpass all extreme views, attachments, and conceptual proliferation—only then is it the true king among views.

Original Text (Paragraph 2):

“大家都是有邊見的。什麼是邊見啊?執有、執無,這是有無邊;執好、執壞,這是好壞邊。還有長短、是非、得失、空有等等很多種邊見。凡是相對,都有兩邊,都是邊見。邊見就是凡夫的相對之見。什麼是執著?盯在一樁事情上放不下、脫不開,就是執著。什麼是遍計?就是普遍地計度、算計,沒一樣東西放得下,樣樣都要。這就是法相宗所講的「遍計所執性」。六道輪迴的凡夫個個都是如此,沒有一個凡夫不計較。有的人嘴上說,這個他不要,那個他不要,別信他,其實他樣樣都想要。「魚,吾所欲也;熊掌,亦吾所欲也」,魚和熊掌他都想要。他如果說,有一樣東西他不要,那是他明知「不可兼得」罷了。其實,皆不可得也!唉,都是普遍計著啊!我們修行人就要把這些東西放下,一切放下,放不下不行!放下就是超離,「超離一切邊見、執著、遍計,方為真正見中之王」,這樣做,才是正知見,才是見中之王。為什麼呢?因為只有這樣做,才與我們的本性相應。「見」,就是要識得我們的本性,要識得我們的本來面目。你不這樣「見」,怎麼能夠識得本性呢?要把一切邊見、執著、遍計,統統放下,統統遠離,統統超越,才是真正見中之王。”

English Translation (Paragraph 3):

“To practice, one must remain bright and undistracted in one’s own mind’s fundamental essence—only then is it truly the king among all practice.”

View, concentration, and conduct—just now, we discussed “view,” and now we discuss “concentration.” Concentration is “practice”: “To practice, one must remain bright in one’s own mind’s fundamental essence and not be scattered at all—only then is it truly the king among all practice.” One’s own mind’s fundamental essence is our own fundamental nature, which is infinitely radiant and boundlessly wise, so it is called the bright essence. Its light abides in our fundamental essence. We must not become even slightly scattered, not the slightest bit enticed by external objects such that we stray from the fundamental essence of our nature. If we follow external situations and drift off in wild thought, that is scattered. At every moment, keep a clear eye on your fundamental nature, remain steadily in it. Only then is it truly the king among all practice. We are all accustomed to running after external circumstances. Only when we have run a hundred thousand miles away do we realize, “Oh dear! Why did I follow those deluded thoughts so far? Let me pull myself back!” But by then, it feels too late. There is a saying in the Chan tradition: “One does not fear thoughts arising; one only fears becoming aware too late.” This tells us to be perpetually vigilant and aware, not to be swayed by deluded thoughts. If you follow them for too long or too far before realizing, that is not good. Although thoughts arise, the moment they arise, I see them. Seeing them, I disregard them; that very act of shining awareness breaks them. Shining awareness breaks them, which is to remain wholly undistracted—this is truly the king among all practice.

Original Text (Paragraph 3):

“「修,必於自心明體毫不散亂,方為真正修中之王。」

見、定、行,剛才講的是「見」,現在講「定」。定就是「修」,「必於自心明體毫不散亂,方為真正修中之王」,自心明體,就是我們自己的本性,它是光明無量、智慧無窮的,所以叫明體,光明就在我們的本體上。必須絲毫不散亂,絲毫不為外境所引誘而離開自性本體。如果跟著境界跑,胡思亂想,那就散亂了。要時時刻刻在本性上看得真切,保持得住。這樣才是真正修中之王。我們大家都是習慣於跟著境界跑,跑了十萬八千里後才曉得:哎喲!我怎麼跟妄念跑那麼遠啊,拉回來!可是已經覺得太遲了。禪宗裏有句話:「不怕念起,只怕覺遲。」就是告訴我們要時時警惕覺照,不隨妄念轉。如果跟著妄念跑了很遠、很久了,你才知道,那就不好了。念儘管起,但一起我就能看見它。一看見它,不理睬它,就照破了。照破就是毫不散亂,這才是真正修中之王。”

English Translation (Paragraph 4):

“To practice conduct, one must abide in one’s own mind’s bright essence, without contriving or seeking—only then is it truly the king among all conduct.”

Conduct means what we do in practice. How do we engage in practice? “One must abide in one’s own mind’s bright essence, with no contrivance and no seeking—only then is it truly the king among all conduct.” Here again we speak of the mind’s bright essence. One must abide in this fundamental essence that is infinitely radiant and boundlessly wise, “with no contrivance and no seeking.” “No contrivance” means do not intentionally fabricate anything—let all things follow conditions freely. Some people, when they do a practice, do not practice in accordance with the Dharma but always want to add something clever of their own—this is intentional fabrication. “No seeking” means not seeking anything at all. Do not seek supernormal powers, do not seek meditative absorption. The more you pursue deep meditative absorption, the less you will attain it; the more you pursue supernormal powers, the less they will manifest. This is because you give rise to deluded thoughts that obscure the light of mind. It is correct to remain “without contrivance, without seeking,” and in that way, you become “truly the king among all conduct.” If you do not do it this way, no matter how diligently you practice, you cannot attain enlightenment, for you do not even know what your own mind’s bright essence is—this is like trying to cook rice from sand; you will never succeed. First you need to recognize what the mind’s bright essence is, then protect that mind’s bright essence. Whether reciting the Buddha’s name, chanting mantras, or employing meditative insight, the purpose is all to protect that mind’s bright essence. This is a prerequisite, of utmost importance. If you apply yourself in this manner, you will certainly realize attainment; therefore it is called “the king among all conduct.” If you do not know what the mind’s bright essence is, you are simply practicing blindly, circling about on the outside, never reaching the core, ultimately unable to attain enlightenment.

Original Text (Paragraph 4):

“「行,必安住於自心明體,無作無求,方為真正行中之王。」

行,就是行持。怎麼樣行持啊?「必安住於自心明體,無作無求,方為真正行中之王」,這裏又一次提到自心明體。必須安住在這個光明無量、智慧無窮的本體上,「無作無求」。無作,就是不要有意做作,一切任運隨緣。有人在修法的時候,不去如法地修,總是自作聰明地加點什麼東西上去,這就是有意做作。無求,就是對什麼都不追求。不求神通,不求入定。越追求入定,就越入不了定;越追求神通,就越不現神通。因為你起了妄念,遮蔽了心光。要「無作無求」才對,這樣才是「真正行中之王」。若不這樣修行,縱然努力修,也不能成道;因為,你不知道自心明體是什麼,就像用沙來煮飯一樣,終不能成就。先要知道自心明體是怎麼一回事,再保護這個自心明體。念佛也好,持咒也好,觀照也好,目的都是保護這個自心明體。這是先決條件,非常重要。這樣用功,一定能成就,故稱「行中之王」。若不知道自心明體是怎麼一回事,則儘是盲修瞎練,總歸是在外面兜圈子,達不到中心,終究不能成道。”

English Translation (Paragraph 5):

“If we speak of the fruition on the path, one must place no hopes in or abide in either the sacred or the mundane, high or low, nirvāṇa or birth-and-death. This is the true, unsurpassed following of conditions without changing, and not changing while following conditions—quiescent yet always illuminating, illuminating yet always quiescent—equal with all Buddhas; only then is it the fruition.”

Great Ganges Mahāmudrā always emphasizes the three essentials of “view, concentration, and conduct.” Why is that? It is for the sake of attaining the fruition of sagehood. View, concentration, and conduct are merely the means; the purpose is to realize the fruition of sagehood. “If we speak of the fruition on the path,” if we want to say how one can be considered to have realized the fruition of sagehood, then “one must place no hopes in or abide in either the sacred or the mundane, high or low, nirvāṇa or birth-and-death.” Whether sacred or mundane, high or low, nirvāṇa or birth-and-death—these are all our delusive mental discriminations. We were originally buddhas, never having departed from the great Way. Our fundamental essence is unborn, undying, unsoiled, unstained, neither increasing nor decreasing. “Mind, Buddha, and sentient beings” are all non-differentiated—so how could there be sacred and mundane, high and low, birth-and-death and nirvāṇa? Ultimately, in the real, there is no such duality—what else could you long for? By truly realizing the fundamental essence, you see that there is no separation between saint and ordinary being; saints and ordinary beings are of the same single essence, the originally radiant self-nature. Since there is no saint and no ordinary being, what high or low could remain? There is no “I am above, you are below,” nor “you are above, I am below.” There is no arrogance or conceit; everyone is equal as one. High and low are fundamentally unobtainable. “Nir” does not arise; “vāṇa” does not cease—our fundamental essence was never born and never perishes, so what nirvāṇa can there be? Since there is no nirvāṇa, what birth-and-death could there be? Thus it is said that fundamentally there is no birth-and-death, so speaking of transcending birth-and-death is superfluous! Nothing exists from the very root, so what is there to pursue? Therefore, “one must place no hopes in anything.”

Original Text (Paragraph 5):

“「若言果道,必於聖凡、上下、涅槃、生死皆無希求、無所住,真正無上之隨緣不變、不變隨緣,寂而恒照、照而恒寂,等同諸佛,方是果也。」

恒河大手印一直強調「見、定、行」三要,這是為了什麼呢?是為了證成聖果。見定行只是手段,證成聖果才是目的。「若言果道」,若要說怎麼樣才算證成聖果,「必於聖凡、上下、涅槃、生死皆無希求」。聖也好、凡也好,上也好、下也好,涅槃也好、生死也好,這些都是我們的妄心分別。我們本來就是佛,本來就沒有離開大道。我們的本體是不生不滅、不垢不淨、不增不減的,「心、佛、眾生」三無差別,還有什麼聖和凡、上和下、生死和涅槃呢?究竟處沒有這些相對,你還希求什麼呢?真正證到了本體,就無聖無凡,聖人、凡夫都是一體,都是本來的光明自性。既然無聖無凡,還有什麼上下呢?也就沒有我在上、你在下,或者你在上、我在下;沒有貢高我慢,大家平等一如,上、下本來就不可得。涅而不生,槃而不滅,本體從來就不生不滅,還有什麼涅槃可言呢?既然沒有涅槃,又有什麼生死呢?所以說本來就沒有生死,再說個了生脫死豈不是多餘!一切都根本沒有,還追求什麼?所以說「皆無希求」。”

English Translation (Paragraph 6):

“Not abiding anywhere” is truly the “nirvāṇa of not dwelling anywhere.” We have previously discussed that there are four kinds of nirvāṇa:

1. The nirvāṇa of one’s own nature. One’s own nature is our true mind; it was originally neither arising nor ceasing, originally in nirvāṇa.

2. The nirvāṇa with residual conditioning. This is what the saints of the Lesser Vehicle realize; they still have the changing birth-and-death left unextinguished, so it is called “with residual conditioning.”

3. The nirvāṇa without residual conditioning. Changing birth-and-death is also transcended, and there remains nothing whatsoever. In the teachings of the Lesser Vehicle, this is the nirvāṇa realized by the Buddha.

4. The nirvāṇa of not dwelling anywhere. Even “Buddha” cannot be found—that is the true nirvāṇa. Hence the phrase “Birth-and-death and nirvāṇa are like empty blossoms.” When you reach this point, everything may exist, and you may be present in any place—there is nothing that does not exist, nowhere you cannot abide. “From the very beginning, the true is but delusion; yet now, delusion is wholly true. Simply restore the original nature—there is not a single new dharma.” Since one does not dwell anywhere, one can dwell everywhere. We previously discussed: after passing into complete quiescence, where does one be reborn? Is it the Western Land of Ultimate Bliss, the Eastern Pure Lapis Lazuli World, or Tuṣita Heaven? “One should abide nowhere.” If one abides somewhere, one is mistaken. The Buddha is fundamentally signless (無相), conforming to every condition and harmonizing with sentient beings, rolling along with them—wherever beings have conditions, that is where he goes to liberate them. There is no fixed abode. Bodhisattva Kṣitigarbha does not take birth in a pure land but instead stays in hell to liberate sentient beings—“Not until the hells are empty will I attain Buddhahood.” You might think Bodhisattva Kṣitigarbha has not become a Buddha, or that he is not in a pure land. In truth, hell is originally empty; Bodhisattva Kṣitigarbha has long since become a Buddha and is constantly and everywhere in a pure land. To sentient beings, it is hell, because they harbor the mind of hell (the mind ablaze with greed, anger, and delusion). Bodhisattva Kṣitigarbha has no mind of hell, so for him, everywhere is the pure land.

Original Text (Paragraph 6):

“「無所住」,真正的涅槃是「無所住處涅槃」。我們以前講過,涅槃有四種:一自性涅槃。自性就是我們的真心,它本來不生不滅,本來涅槃。二有餘涅槃。小乘聖人所證,還有變易生死未了,故稱「有餘」。三無餘涅槃。變易生死也了了,一切東西都沒有了。這是小乘教中佛所證的涅槃。四無所住處涅槃。佛也不可得,這才是真正涅槃,所謂「生死涅槃等空花」者是也。至此,什麼東西都可以有,什麼地方都可以在,無所不有、無所不在,「從來真是妄,而今妄皆真。但復本時性,更無一法新。」無所住,連涅槃也不住,那就處處可住了。我們前面講過,圓寂後往生什麼地方啊?西方極樂世界、東方淨琉璃世界、還是兜率內院?「應無所住」,有所住就錯了。佛根本無相,一切隨緣,恒順眾生,跟眾生滾,什麼地方有緣,就到什麼地方度眾生,沒有一定的處所。地藏菩薩就不生淨土,而是在地獄裏度眾生,「地獄不空,誓不成佛」。你以為地藏菩薩沒有成佛嗎?你以為地藏菩薩不在淨土嗎?其實,地獄本來就是空的,地藏菩薩早已成佛,時時處處都在淨土之中。在眾生看來,是地獄,因眾生有地獄心(貪瞋癡熾盛之心)之故。地藏菩薩沒有地獄心,處處都是淨土。”

English Translation (Paragraph 7):

“Not abiding anywhere” is precisely “the true, unsurpassed following of conditions without changing, and not changing while following conditions.” “Following conditions without changing” means following every cause and condition of sentient beings—if they are in heaven, I go to heaven; if they are in hell, I go to hell. Be it going above or below, one’s fundamental nature does not change—if I rise to the heavens, nothing increases or becomes purer; if I sink into the hells, nothing decreases or becomes defiled. It is like gold: you can shape it into a ring, a necklace, or a bracelet—these are different forms, but the gold itself does not change. It remains gold. “Not changing while following conditions” means that while the gold itself remains unchanged, it can manifest various forms. This is the wondrous function—one’s true mind has infinite, wondrous functions. “Following conditions without changing” refers to the fundamental essence; “not changing while following conditions” refers to its wondrous functioning. “Quiescent yet always illuminating, illuminating yet always quiescent”: “quiescent” means being still and unmoving; the fundamental essence is serenely unmoving. “Illuminating” means illuminating all phenomena, which is the wondrous function. This again refers to the fundamental essence and its wondrous functioning. Earlier, we mentioned being aware—constantly awakened, constantly vigilant, not running after external circumstances. Later, even that awareness itself is relinquished; as long as there is awareness, there is still a deliberate mental act. Only when there is no effortful doing is it called “effortlessness.” Once your practice ripens, you no longer need to raise awareness deliberately—awareness arises naturally. Not raising it up—that is quiescence. Awareness arises naturally—that is illumination. This is “quiescent yet always illuminating.” As for “illuminating yet always quiescent,” though wondrous functioning arises, the fundamental essence remains thus, unmoving. Only when you reach this stage is it considered reaching home. If you still retain a sense of deliberate awareness, you have not arrived home yet. But one cannot get there all at once; you must go through a stage of deliberately raising awareness. You must cultivate awareness again and again until it becomes thoroughly familiar, like a person living in the air yet forgetting that there is even air. “Dwelling in a pavilion of orchids, one grows accustomed and no longer perceives its fragrance,” merging and forgetting completely.

By being just like all Buddhas, “following conditions without changing, not changing while following conditions,” and by being like all Buddhas, “quiescent yet always illuminating, illuminating yet always quiescent,” one becomes equal to the Buddhas. “Equal with all Buddhas—only then is it the fruition.” Thus one can be said to have attained fruition. When we begin to apply effort, we first must recognize what the fundamental nature is. Once we know our fundamental nature, we constantly contemplate the mind and maintain awareness. By practicing in this way, we can attain Buddhahood. If we neither remain aware nor make an effort, how could we realize fruition? It is impossible to jump straight to the highest attainment; there is no one who is born already a Buddha, because ignorance is still present and we remain attached to phenomena. Even a newborn baby, as soon as it has sensory awareness, is fixed on its own body, quite selfishly so. It clings to what it has, and if you take it away, it will cry and fuss. All this is due to ignorance! Therefore, to attain enlightenment, you must start by opening up right knowledge and insight. Step one: Pa!, open up the original—“Ah! This is my self-nature!” Step two: tirelessly protect it in every moment. Step three: realize fruition. If today you truly recognize your self-nature and then recite the Buddha’s name, you will definitely achieve great benefit. Reciting the Buddha’s name in this state is different from how it was before—you used to recite the Buddha’s name without understanding “what recitation” was, only knowing to seek the Western Paradise. Now you realize that every repetition of the Buddha’s name is recited into your self-nature, clearing away the impurities of your own mind. “Amitābha, Amitābha…” eradicating the defilements of your own mind and uprooting afflictive attachments—thus your recitation of the Buddha’s name brings you genuine benefit. Therefore, opening right knowledge is extremely important; “view” comes first. When your “view” is correct, you can obtain correct concentration, and then your practice is true practice.

Original Text (Paragraph 7):

“「無所住」,就是「真正無上之隨緣不變、不變隨緣。」隨緣不變,即隨一切眾生之緣。眾生在天上,我就到天上;眾生在地獄,我就到地獄。上天也好,入地也好,本性是不變的。上天也不多一分、清淨一分,下地也不減少一分、污穢一分。比如金子,隨緣打成戒指、打成項鏈、打成鐲子,隨緣變不同形相,但金子的本體不變,金子還是金子。不變隨緣,金子本體雖不變,但形相可以改變,這正是妙用,真心具足無量妙用。隨緣不變是本體,不變隨緣是妙用。「寂而恒照,照而恒寂」,寂,寂然不動,本體是寂然不動的;照,照了萬法,能照萬法就是妙用。這也是講本體和妙用。我們前面講過覺照,時時要覺悟、警覺,不要跟境界跑。到後面覺也不要了,還有覺在,就是有作為。要無作為,才稱「無為」。功夫成熟了,不用提起覺照,自然覺照。不提覺照,就是寂;自然覺照,就是照。這就是「寂而恒照」。「照而恒寂」呢?儘管起妙用,本體仍是如如不動。功夫到這裏才算到家,還有覺照在,那就還沒到家。但也不是一下子就能這樣,總是要經過提起覺照的階段。要覺照、覺照、再覺照,把它照熟了,就像人在空氣中,忘記了還有空氣。「如入芝蘭之室,久聞不知其香」,渾化相忘了。

像諸佛一樣「隨緣不變、不變隨緣」;像諸佛一樣,「寂而恒照、照而恒寂」,這就是等同諸佛。「等同諸佛,方是果也」,這樣才算得上證果。我們開始用功的時候,就要知道本性是什麼。知道本性之後,要時常觀心、時常覺照。這樣作功夫,就能證成佛果。若不覺照、不作功夫,怎麼證果呢?一步登天是不可能的,生下來就成佛的人是沒有的。因為他的無明還在,總是著相。嬰兒一有知覺,就知道身體要緊,他也是私心蠻重的。他有東西,也不肯給你,你如果拿他的東西,他就哭鬧。這都是無明之故啊!所以,要證成道果,就須從開正知見起步。第一步,「啪——」,打開本來了,啊!這是我的自性!第二步,時時處處用功保護它。第三步就是證果。你們今天果真能認取自性,再去念佛,必然得大受用。這時念佛跟從前念佛不同了。從前念佛不知道「念」是怎麼一回事,只知道向西方追求。現在明白了:噢!這聲聲佛號是念我的自性,使我自心清淨。「阿彌陀佛、阿彌陀佛……」,把自心的污穢都掃除掉,把自心的執著、煩惱都連根斷除,那你念佛就得真正受用了。所以,開正知見非常重要,「見」為第一。「見」正了,才能得正定,這時修法才算是正行。”

English Translation (Paragraph 8):

“‘No thought’ is not the same as being without discernment (which is primordial ignorance).”

“No thought” is not being without discernment. What is without discernment? It is like wood or stone—no single thought arises, which is so-called “blankness without discernment.” That empty blankness is the “cessation of perception and feeling,” where one has stifled both “reception” (the ability to receive external information) and “conception” (any mental activity). This state of blankness is primordial ignorance—it is not something good, and one should not regard it as such. Some people pursue or revere that condition. “Oh! So-and-so is so advanced—he can remain in meditative absorption for a whole week without moving!” “Look, that person’s even better—he hasn’t moved for an entire month!” “Wow, that one has been sitting for three years!” All of these are states of blankness without discernment; even if you remain in that state for eighty-four thousand eons, at most it corresponds to the “realm of neither perception nor non-perception,” which is still a worldly dhyāna, still within the six realms of cyclic existence, having not attained liberation. Becoming a Buddha is to become a living Buddha—vibrantly alive, displaying the numinous awareness (靈知) and marvelous function, not by sitting there motionless like a dead thing. What good is there in sitting motionless?

Original Text (Paragraph 8):

“「無念並非無記(此是無始無明)」。

「無念」並不是無記。無記是什麼呢?就是像木頭、石頭一樣,一個念頭都沒有,即所謂「無記空」。無記空就是「滅受想定」,滅掉了「受」和「想」,不接受外界的任何資訊,沒有任何思想活動了。無記空是「無始無明」,不是好東西,不要把它當成好東西看。有的人追求這個東西、崇拜這個東西。哎喲!某某功夫好,他能入定一個星期不動;嗨!某某功夫更好,他一個月都沒動;哎呀!某某已經坐三年啦!這些都是無記空,饒你能入定八萬四千劫,充其量也不過是「非想非非想處定」,那還是世間禪定,還在六道輪迴裏,並沒有解脫。成佛是修成活佛,活活潑潑地起靈活妙用,並不是死坐在那裏不動。死坐在那裏不動有什麼用處呢?”

English Translation (Paragraph 9):

During the Tang Dynasty, Master Xuanzang traveled to India to obtain scriptures. When he reached the Himalayas, he saw purple clouds gathered overhead and knew there must be someone cultivating in the mountains. Thus he and his group went to seek. On the mountain there was a cave that over many years had been blocked by fallen trees and new overgrowth—so they searched and searched, suspecting a hidden cave. Eventually, someone noticed a possible cave entrance and tried digging there. Indeed, it was a cave, and inside there was a man sitting. Xuanzang’s disciples said, “He’s dead—look, he’s ice-cold, just a sack of skin and bones.” Xuanzang touched the man’s chest and found it still slightly warm, indicating he was not dead; his eighth consciousness had not yet departed. The eighth consciousness is the “warm-life consciousness,” so there was still some warmth, showing he still had life left. Master Xuanzang tapped a small ritual bell, and that practitioner emerged from his absorption, opening his eyes to see: “Ah! The Buddha has come to preach the Dharma to me.” He had been sitting there waiting for Śākyamuni Buddha to appear in this world and personally expound the Dharma to him. So upon seeing Master Xuanzang, he took him for Śākyamuni Buddha arriving to guide him to liberation. Xuanzang explained, “I am not Śākyamuni Buddha. Śākyamuni Buddha passed into parinirvāṇa long ago.” Śākyamuni Buddha’s appearance in the world was around the time of King Zhāo of the Zhou Dynasty, whereas Master Xuanzang was in the Tang Dynasty during Emperor Taizong’s era, so it had indeed been a very long time. The practitioner began to weep, saying, “Alas! I missed my opportunity. I was waiting here for the Buddha to appear and liberate me, never expecting he would already have passed away!” Xuanzang said, “Do not weep. The Buddha’s teaching remains. I myself am traveling to the Buddha’s land to seek the true scriptures, and in the future, I will bring them back to China to greatly propagate the Dharma. Your body is no longer usable—you’ve been sitting here for more than a thousand years (not just three or five years). It is no longer feasible. You should go quickly and take rebirth in China. By the time you grow up, I should also be returning. Be sure to seek out a place with tall buildings and glazed roof tiles—do not choose a small, poor area.” That practitioner left for rebirth, taking birth into the family of Yuchi Gong, becoming a little prince. He had been in absorption for over a thousand years; presumably his skill was tremendous, right? Not really! That extinction of perception and feeling is useless. It is just like suppressing grass with a stone—once the stone is removed, the grass grows back even more vigorously. When he grew up, he was mired in attachments and sexual misconduct, causing serious trouble. He was imprisoned in the imperial ancestral temple and sentenced to be beheaded. Since Yuchi Gong was a meritorious official ennobled as a king, to execute his prince, they had to imprison him in the imperial temple first. However, if he would leave home and become a monk, he could avoid execution. He had no choice but to become a monk. Yet he still brought with him women, musical instruments, and delicacies to indulge in—all loaded on three carts. People mocked him as the “Three Carts Monk.” Later, Master Xuanzang awakened him to his former life, and he turned around and abandoned all three carts. He thus became Xuanzang’s foremost disciple, Master Kuiji, who later attained great accomplishment as the second-generation patriarch of the Faxiang school.

[Continued in next message]

English Translation (Paragraph 10):

Therefore, we need to practice in a lively and dynamic way. Sitting there like a dead thing is useless. True concentration is being unconfused in the face of circumstances. No matter what occurs, my mind remains unmoved. No matter what tempting sights might appear, my mind remains undisturbed. No matter how much wealth and treasure come before me, I cannot be swayed. That is true concentration. If, in the face of circumstances, the mind is stirred and must be forcibly suppressed, then it is not yet true concentration—it still relies on arising and ceasing. Why do those who have attained the first fruition of Arhatship still experience seven more births in the heavens and seven more in the human realm? Because they still possess arising-and-ceasing thoughts. When a thought arises, they immediately notice and then extinguish it—yet this is still arising and ceasing. Wherever there is arising and ceasing, there must be seven returns among gods and men! In our practice, we must cultivate authentic skill, protecting our true mind at all times and in all places. “No thought” does not mean being blank or numb. Clarifying this point is vitally important.

Original Text (Paragraph 10):

“所以,我們要活潑潑地作功夫,死坐在那裏沒用處,真定是對境不惑。無論什麼事情發生,我的心都不亂;什麼女色來到面前,我的心都不動;再多的財寶也不能使我動心。這才是真定。假若對境心動,再壓下去,還不是真定,還有生滅心在啊!初果羅漢為什麼還會七生天上、七生人間呢?就是因為他還有生滅心。念頭來了,立即警覺,馬上就滅掉,這也是生滅心啊,有生滅就要七返人天!我們作功夫,要作真正的功夫,時時處處保護真心不失。無念並不是無記,弄明白這一點,非常重要。”

English Translation (Paragraph 11):

“Different from the outsiders (non-Buddhists).”

It differs from outsiders and ordinary people. Seeking the Dharma outside the mind is what “outsiders” do. Outsiders also advocate “no thought,” but their “no thought” is lifeless. The qigong that ordinary people practice is still laden with attachments, and they speak of “no thought” as well, yet their “no thought” is all the more not genuine. They remain attached to the flow of energy: sometimes it goes to the baihui point, sometimes to the dantian, sometimes to the yongquan point—various small or large energy circuits. How can that be considered “no thought”? Hence the “no thought” that we speak of here is distinct from that of the outsiders and ordinary people; it has nothing to do with those methods.

Original Text (Paragraph 11):

“「更別於外凡。」

更和外道、凡夫不同。心外求法,就是外道。外道也講究無念,但他那無念是死的。凡夫所修的氣功,沒有離開執著,他也講無念。他的無念更不是真正的無念。他執著在氣上,這個氣到什麼地方了,一會到百會、一會到丹田、一會又到湧泉,大周天、小周天等等,這些東西能算無念嗎?所以,我們所講的無念,不同於外道、凡夫的無念,與他們那些功夫毫不相干。”

English Translation (Paragraph 12):

“It is from not-awakening that one comes to initial awakening. This initial awakening is precisely the child radiance born from one’s primordial gnosis, merging with the mother’s radiance.”

All of us, in our practice, move from “not awake” to “initially awake.” In the past, we were unawakened; now, by entering the path of spiritual practice, we begin to awaken. My giving this teaching is precisely meant to help everyone begin to awaken. The radiance that arises at the stage of initial awakening “is precisely the child radiance born from one’s primordial gnosis.” “Primordial gnosis” is our Buddha-nature. Since primordial gnosis is the “mother’s radiance,” then initial awakening is the “child radiance,” which is born of the mother’s radiance, just like a mother gives birth to a child. “And it merges with the mother’s radiance,” meaning the initial awakening becomes one with primordial gnosis. Only if the child and mother unite can the Way be realized; if they do not unite, realization does not occur. We must constantly abide in luminous awareness, never attaching to external conditions—this is the process by which the initial awakening merges with primordial gnosis. When the initial awakening and primordial gnosis become one, that is mother-and-child merging. For instance, in our Mind-in-Heart Dharma, the Fourth Seal is the “Tathāgata Mother Seal.” The mother gives birth to the child, and from their union, the Great Way is realized. In Pure Land teachings, this very point is also spoken of: “All Buddhas of the ten directions cherish living beings as a mother remembers her child. But if the child runs away, what benefit is that mother’s remembering? Only if the child likewise remembers the mother, just as the mother remembers the child, are they never distant from each other throughout successive lives.” This was spoken by Mahāsthāmaprāpta Bodhisattva. When we recite the Buddha’s name, the Buddha is the mother, and we are the child. The Buddha is always trying to guide us. If the child also thinks of the mother just as the mother thinks of the child, mother and child unite, and realization is quick to arrive. Thus, the entire Tripiṭaka and the twelve divisions of scripture all voice the same message. We must grasp this central theme; truly grasping it unlocks all the teachings. If we fail to grasp it, picking out bits and pieces, we end up scattered, not knowing which way to turn. Therefore, it is most vital to see our fundamental nature at all times.

Original Text (Paragraph 12):

“「由不覺而始覺,始覺即同本覺生出之子光明,而合母光明也。」

我們大家作功夫都是「由不覺而始覺」,以前不覺悟,通過入道修行,開始覺悟了。我現在給大家講法,就是希望大家開始覺悟。始覺發出的慧光,「即同本覺生出之子光明」,本覺就是我們的佛性。本覺是「母光明」,始覺為「子光明」,子光明是母光明所生,就像是母親生出兒子一樣。「而合母光明也」,就是始覺合於本覺。子母相合就成道了,子母不相合就不能成道。要時時刻刻觀照,不要著外境,這是始覺合於本覺的過程。始覺和本覺融為一體,就是子母相合。比如,我們修心中心法,第四印就是「如來母印」。母能生子,子母相合,從而證成大道。淨土宗也是這樣講:「十方如來憐念眾生,如母憶子,若子逃逝,雖憶何為?子若憶母,如母憶時,母子歷生,不相違遠。」這段話是大勢至菩薩講的。我們念佛的時候,佛就是母,我們是子,佛總是時時刻刻接引我們。假如兒子憶念母親,就像母親憶念兒子一樣,那麼,子母相合,成道就很快。三藏十二部經,都是同一鼻孔出氣。要把這個總綱抓住,真正領會了,則三藏十二部經都能通達。若沒有抓住總綱,斷章取義,就會支離破碎,無所適從。所以,要時時刻刻見到本性,這最要緊。”

English Translation (Paragraph 13):

“Although we establish a tradition of ‘view,’ it is still impossible to realize attainment without practice.”

Even though we set up the principle of “view,” having correct knowledge and understanding—clearly comprehending what the fundamental nature is, and knowing that only by cultivating through this nature can we attain awakening—this does not mean we can dispense with practice. Without training, how could one possibly realize enlightenment? Thus, “it is not the case that by failing to practice, one can still attain realization.”

Original Text (Paragraph 13):

“「雖立見宗,亦非不修所能證。」

雖然我們確立了「見宗」,有了正確的知見,明明白白地知道本性是怎麼一回事,知道用這本性來修行才能成道。但是,這並不是不要修行。不修道,能證道嗎?不能啊!故云「亦非不修所能證」,也並不是說不修行就能證道的。”

English Translation (Paragraph 14):

“Gold sand inherently contains the substance of gold, but it is not immediately gold; it must be refined through smelting.”

Gold sand is sand that contains gold ore, that is, a raw deposit containing traces of gold. “Gold sand inherently contains the substance of gold”: in its essence, gold sand has the quality of gold within it. However, “but it is not immediately gold,” for it is not yet pure gold—there is sand mixed in with various impurities. “It must be refined by smelting,” meaning it requires a process of smelting to remove the sand and other impurities before it becomes pure gold. This is a metaphor for how all sentient beings (like gold sand) indeed possess the Tathāgata’s wisdom and virtues, replete with Buddha-nature (the “gold quality”), but they still have ignorance and deluded attachments. They are not yet Buddhas in the fruition stage. In other words, sentient beings have Buddha-nature but are not yet Buddhas (“not immediately gold”). They must undergo a process of practice (“it must be refined by smelting”)—break suddenly through ignorance and fully uproot deluded attachments to attain buddhahood. This analogy of smelting gold ore emphasizes the importance of practice. How should we practice? Read on.

Original Text (Paragraph 14):

“「金沙具金質,但未即成金。必須煉冶工夫也。」

金沙,含有黃金的沙子,也就是含金的礦藏。「金沙具金質」,從本質上講,金沙裏面含有黃金,具有黃金的質地。「但未即成金」,雖然含金,但它還不完全是純粹的黃金,還有沙子等雜質摻和在裏面。「必須煉冶工夫也」,必須要一個冶煉的過程,把沙子等雜質去掉,才能夠成為純金。比喻一切眾生(金沙)雖然都有如來智慧德相,都具足佛性(具金質),但還有無明在,還有妄想執著,並不是果地佛啊!換句話說,眾生雖具佛性,但還不是佛(但未即成金)。必須要一個修行的過程(必須煉冶工夫也),豁然打破無明,進而除盡妄想執著,才能成佛。這段話是以冶煉金礦為喻,意在強調修行的重要。怎麼修呢?看取下文。”

English Translation (Paragraph 15):

“The Three Gates of Practice: bodily practice—abandon all contrived actions, such as pointless worldly pursuits and other outmoded methods of transcending the world; simply let the body abide in ease and spaciousness.”

The Three Gates of Practice refer to training of body, speech, and mind. In Vajrayāna, we speak of the three secrets or the three mystic powers—body, speech, and mind—these match the Three Gates of Practice. The first is “bodily practice,” that is, methods of cultivation based upon this flesh-and-blood body. “Abandon all contrived actions” means to reject all sorts of doings, for instance “pointless worldly endeavors.” Many mundane activities have no benefit at all, such as playing mahjong—this wastes precious time. In truth, many practitioners engage in it under various pretenses—this is not acceptable. Things that bring no real benefit should not be done. Not doing pointless worldly things is itself a form of bodily practice. “As well as other methods of transcendence that are out of line”—there are many ways of spiritual practice, but if one keeps jumping from one method to another, that is also problematic. You must enter one approach wholeheartedly, adopt one method, and cultivate it thoroughly. If you practice something different on Monday, then adopt another on Tuesday, it does not lead to results. Furthermore, certain methods are wholly unhelpful for liberation—like chanting a mantra to drill a hole in a knife—completely pointless for enlightenment.

“Simply let the body dwell in ease and spaciousness, untroubled by any vexations; do not remain overly tense or busy.” The Heart Sūtra says, “Because there is no obstruction in the mind, one has no fear and departs utterly from reversed dreams and illusions, ultimately reaching nirvāṇa.” If one is always obstructed by something, fear emerges, and the mind becomes entangled in chaotic fancies. Without obstructions, the mind is empty, wide open, relaxed and at peace. Thus, “The superior person is calm and expansive; the petty person is always anxious.” Petty persons cling to gain and loss, worrying constantly. The superior person’s mind is open and unburdened, free and at ease. Note that abiding in ease and spaciousness so the body is at rest—that is bodily practice. If the mind is always preoccupied with gain and loss, it cannot correspond to that ease. Relaxing, letting the body dwell in comfort, with no vexations or entanglements, always maintaining peace and lightheartedness, is good for health and diminishes illness. Dwelling thus in the world allows us to practice and cultivate. That is bodily practice.

English Translation (Paragraph 1):

“The Three Gates of Practice: In terms of bodily practice, one must distance oneself from all manner of actions—such as worldly pursuits of no benefit and other methods of transcendence—solely allowing oneself to abide in ease and spaciousness so that the body is peacefully settled.”

Original Text (Paragraph 1):

“「三修門:身修,離諸作為,如世間無益之事及其他出世之行法等,唯安閒寬坦令身安住。」”

English Translation (Paragraph 2):

“The Three Gates of Practice refer to bodily practice, verbal practice, and mental practice. In Esoteric Buddhism, emphasis is placed on the three secrets—body, speech, and mind—which correspond to these Three Gates of Practice. The first is ‘bodily practice,’ which is a method of cultivation based on this flesh-and-blood body—our physical form. ‘Distance oneself from all manner of actions’ means one must keep away from various endeavors, for instance ‘those worldly affairs that bring no benefit.’ There are many things in the mundane world that provide no benefit at all. For example, playing mahjong: this activity is not beneficial and squanders precious time. Some of you here who enjoy playing mahjong might be quite numerous, regularly gathering four players under the pretext that ‘one more seat is needed.’ You might square off for several rounds day after day. This will not do! Do not engage in activities that bring no benefit. Refraining from worldly pursuits of no benefit is itself practice—namely, bodily practice. ‘And other methods of transcendence’: There are many ways to practice transcendence. If one practices this method today and that method tomorrow, it will also not work. You must devote yourself wholeheartedly to one approach, accepting and upholding one Dharma method and practicing it through to the end. If you hear from Person A that a certain method is good, then practice that; then hear from Person B that some other method is good, and switch to that, you are wavering day by day. Even though each method you practice might be a sublime path toward transcendence, your mind is not focused enough for you to resonate with the method. Moreover, there are indeed many methods that are of no benefit at all. For example, reciting a certain mantra that can bore a hole in a knife—this is a pointless method, offering no help toward liberation. If you see that you can drill a hole in a knife and feel excited—‘Right, let me cultivate that method’—what use is such a practice?

“I once heard a monk recount his circumstances of leaving home to become ordained: before leaving home, he studied boxing, practicing martial arts and swordsmanship with his maternal uncle. One day, at the border of Sichuan, he saw two young Tibetan lamas smoking opium. He found it objectionable and intervened: ‘Hey, you are monastics—how can you smoke opium?’ One of the young lamas said, ‘Don’t look down on us for smoking opium—we have special abilities in the Dharma.’ He asked, ‘What kind of special abilities?’ Seeing that he was carrying a knife, the young lama said, ‘Use your knife to chop me. Once I recite a mantra, you won’t be able to cut me.’ Hearing this, he was intrigued and asked, ‘Is that for real?’ The young lama answered, ‘Of course! If you don’t believe me, test it out. But wait until I finish smoking this opium first.’ After a bit, once he finished smoking, he said, ‘Come on, I’ll recite a mantra; go ahead and chop.’ He actually did not dare to chop in earnest—his blade was sharp, and if someone’s hand were cut off, there would be no easy recourse. So he used the back of the blade and struck—thud! The knife rebounded. ‘Hey, how did you bounce my knife back at me?’ The young lama replied, ‘Even if you use the sharp edge, I won’t be afraid.’ ‘Truly unafraid?’ ‘Of course not afraid.’ ‘If it cuts you, that’s not my problem!’ ‘You don’t need to worry. Go ahead and chop!’ This time, he really used the blade, and—thud!—the knife again bounced off. He conceded at once, thinking: ‘The Buddhadharma is truly remarkable. It’s better than the martial arts I’ve been practicing.’ Hence, he took this as his impetus to learn the Dharma. In fact, this was a pointless method, of no real use.

“‘Solely allowing oneself to abide in ease and spaciousness so that the body is peacefully settled.’ That is, to dwell in a state of tranquility and spaciousness, with no obstructions, free from tension or busyness. The Heart Sūtra states: ‘Because there is no obstruction, there is no fear. Far removed from inverted dreaming and confusion, one ultimately attains nirvāṇa.’ When there is obstruction, fear arises, along with confusion and delusive imaginings. With no obstructions, the mind is left entirely open, and the chest is vast and level. Thus, ‘The noble person is broad and unruffled; the petty person is always anxious.’ The petty person frets over gains and losses, remaining in constant anxiousness throughout the day. The noble person’s chest is wide open, peaceful, and at ease. Everyone should be aware that dwelling in ease and spaciousness, letting the body be peacefully settled—this is bodily practice. If your mind is always anxious about gains and losses, it will not be in accord with this. If you remain calm and unhurried, allowing your body to settle in spacious ease, with no afflictions and no entanglements, your mind remains level and at peace, free and lighthearted, and your body will be healthier—illness will not readily arise. Dwelling in the world in this manner allows you to apply effort and cultivate the Dharma. This is bodily practice.”

Original Text (Paragraph 2):

“三修門,指的是身修、口修、意修。密宗講究三密加持,是指身、口、意。三修門也是指身、口、意。第一就是「身修」,是建立在我們這個血肉之軀——身體上的修持方法。「離諸作為」,就是要遠離種種作為,「如世間無益之事」,這個世界上沒有益處的事情,比如搓麻將,這事沒有益處,把寶貴的光陰都唐喪了、浪費了。諸位當中喜歡搓麻將的可能不算太少,還會以「三缺一」為藉口,天天四合一,大戰幾回。這樣不行!無益之事不能做。不做世間無益之事,這本身就是修行——身修。「及其他出世之行法等」,出世修行的方法很多,如果今天修這個,明天修那個,也不行。要一門深入,受持一個法,一直修到底。今天聽張三說這個法好,就修這個法;明天聽李四說那個法好,又去修那個法。這樣朝三暮四,雖然所修的都是出世之妙法,也不會有效果,因為你心不專一,不能與妙法相應。何況,有很多法是無益之法。比如,念一個咒,可以在刀上鑽個洞,這就是無益之法,於解脫無益。你一看能在刀上鑽個洞,高興了,好,我就修這個法。修這個有什麼用處?

我曾聽一位和尚講過他自己出家的因緣:未出家前他是個打拳的,跟他的娘舅練拳、學劍。有一天,他在四川邊界看到兩個西藏小喇嘛抽鴉片。他看不慣,就去干涉:「哎!你們是出家人,怎麼抽起鴉片來了?」小喇嘛說:「別看我們抽鴉片,我們有法術的。」他問:「你們有什麼法術?」小喇嘛看他帶著刀,便說:「用你帶的刀砍我,我一念咒你就砍不動。」他聽了感到很新奇,忙問:「真有這個法?」小喇嘛答:「當然有,不信就試試看。不過,你先等我把鴉片抽好。」一會兒,抽好了,「來,我念咒,你砍。」其實他不敢真砍,這把刀很鋒利,把手砍斷就不好收場了。他用刀背砍,砰!刀彈了起來。「哎喲,你怎麼把我的刀彈起來了?」小喇嘛說:「你就是用刀刃砍,我也不怕。」「真不怕?」「當然不怕。」,「砍斷了,我不管!」「不用你管,你砍好了。」這一次他是真用刀刃砍的,砰!刀又被彈了起來。他服了,心想:佛法真不錯,比我練的這功夫還要好。他就是以這個因緣學佛法的。其實這是無益之法,學了沒有用處。

「唯安閒寬坦令身安住。」只有安安閒閑、寬寬坦坦地令身安住,沒有任何罣礙,不是緊張忙碌。《心經》云:「無罣礙故,無有恐怖,遠離顛倒夢想,究竟涅槃。」有罣礙就會恐怖、就會顛倒夢想。無罣礙,心空空的,胸懷就寬闊平坦。所以「君子坦蕩蕩,小人常戚戚」。小人患得患失,經常戚戚然不可終日;君子胸懷坦蕩、安閒自在。諸位注意,安閒寬坦令身安住,就是身修。假如心裏總是患得患失的,那就不相應了。安安閒閑、寬寬坦坦,令身安住,心裏沒煩惱,沒有牽掛,總是心平氣和、輕鬆愉快,身體就會好,病也不大生了。這樣住在世間,才可以用功修法。這是身修。”

English Translation (Paragraph 3):

“Verbal practice: Cease all pointless worldly talk and any incantations of no benefit, and remain in quiescence like a valley.”

Original Text (Paragraph 3):

“「語修,無益之世間語及咒誦均止,安靜如谷。」”

English Translation (Paragraph 4):

“The second of the Three Gates of Practice is verbal practice, focusing on our speech and utterances.

“Telling jokes, flattering someone, or belittling something—these types of worldly chatter are useless for treading the path of liberation, so they are pointless worldly talk. To dispute right or wrong, good or bad, regarding particular persons or matters is likewise empty discussion. In the so-called ‘black teachings’ within Tibetan Esotericism, there are many mantras that are not concerned with the path of liberation, but rather used to exercise control over others—these are pointless incantations. We should not speak of or recite such things. ‘Ceasing all pointless worldly talk and incantations’ means that when we learn the Buddhadharma and practice the path of liberation, we must devote ourselves wholeheartedly to one method. Do not dabble in other things without purpose. Do not speak pointless worldly talk, and do not chant or recite incantations or liturgies that serve no benefit. We must adhere to the ‘three lesser factors’: having fewer matters in the mind, fewer words in the mouth, and less food in the stomach. People have a bad habit: once they finish their affairs and have free time, they immediately begin chattering about Zhang, Li, or Wang nonstop. For one seeking liberation, this will not do. Would it not be better to remain quietly silent? ‘Quiescent like a valley’ means to speak little, keeping the mind calmly still, like a deep and empty valley. ‘Echoes in a secluded valley whisper amid the late mist.’ If you have questions, ask me, and I shall reply in detail with no trace of impatience; but if there are no questions, do not indulge in thought and discrimination. Keep the mind open and vacant—like ‘the great void that imbibes light, dissolving all separation.’”

Original Text (Paragraph 4):

“三修門的第二門就是語修,是言談話語方面的修持。

說笑話、奉承某人、貶抑某事等等,這些世間的閒話都是於修解脫道沒有益的,都是無益之世間語。就某人某事爭論是非長短,更是戲論。藏密的黑教裏,有好多咒語並非修解脫道,都是治人的,那就是無益之咒誦。這些東西都不要去說它、不要去念它。「無益之世間語及咒誦均止」,我們學佛法、修解脫道,必須一門深入,其他東西都不要去瞎弄。世間無益的話不要講,無益的咒語、課誦也不要去念。我們要做到「三少」:要心中事少,口中語少,腹中食少。人有個壞毛病,事情做完了,一有空閒,就張三、李四、王二麻子說個不停。修解脫道,那樣是不行的。你默默不語,不是挺好的嗎?「安靜如谷」,話不要多說,心裏安安靜靜的,就像空幽幽的山谷一樣。「幽谷回聲話晚煙」,你有問題問我,我就詳詳細細地、不厭其煩答復你;沒問題時並不去思考分別,心裏放教空蕩蕩的——「太虛飲光消契闊」。”

English Translation (Paragraph 5):

“Mental practice involves distancing oneself from idle discussions and speculations, from a mind that compares and measures. Even contemplations or deliberate visualizations must be halted.”

Original Text (Paragraph 5):

“「意修,離戲論思量、比對心想,即觀想作意亦止。」”

English Translation (Paragraph 6):

“The third of the Three Gates of Practice is mental practice, pertaining to thought and consciousness. If your mind is filled with entire sets of theories unrelated to the path of liberation and you cannot let them go, what is the point? Analyzing and inferring from them is ‘idle discussion,’ while pondering and evaluating them is ‘speculation.’ You should ‘distance yourself from idle discussions and speculations, and from a mind that compares,’ so that your mind remains empty and clean, free from idle discussions and speculations, and further free from comparison-based thoughts. Taking every matter and comparing it—what for? Who is better, me or you? Who is taller, me or you? Such an attitude is unequal and precisely a deluded form of discrimination. This kind of ‘comparing mind’ is even more important to discard.

“‘Even contemplations or deliberate visualizations must be halted.’ Visualization is a method of cultivation. We have mentioned it before. Thinking of something still involves a contrived approach to practice. For example, ‘visualizing in mindfulness of the Buddha,’ imagining Amitābha atop my head, or imagining that I myself am Amitābha. Such visualization is all contrived effort mobilizing mental consciousness. Even these sorts of visualization or deliberate mental effort must be stopped. Simply engage in proper observation: the instant a thought arises, you see it; upon seeing it, you disregard it, refusing to run off with it. Visualization is a gradual approach. After achieving success in visualization, one still must apply further effort to break through the image one has visualized in order to see one’s fundamental nature. My teacher (Venerable Wang Xianglu) gave an analogy: Suppose a large patch of sores has appeared on the body; after applying medication, the sores gradually contract, contract, and contract again, finally shrinking to a tiny opening, even a single spot. Everywhere else has healed, leaving only that one spot—this likens the success of visualization. But that one spot is still a sore! If it is not eradicated, it may flare up again later. Therefore, you must further break through the appearance produced by your visualization. Only then can you be done once and for all, achieving genuine realization of the Dharma-body. If the appearance is not shattered, the fundamental nature cannot be revealed. This is why those who rely on a ‘with-form’ approach in Vajrayāna must cross one extra threshold in the end, finally shattering the form. How to break it? One must apply further effort: visualize the form becoming larger and larger, until boundless and limitless, so that the appearance disappears; or conversely, visualize it becoming smaller and smaller, until it becomes nothing. One is an expansion, the other a contraction, and in this way, the form is dispelled. After the appearance is shattered, one sees the fundamental nature, but one must cross that extra step. Mahāmudrā is the most direct Great Vehicle mind-oriented Dharma gateway, not requiring such incremental steps. Therefore, it is said, ‘Even contemplations or deliberate visualizations must be halted.’ Mahāmudrā does not follow that route, does not cross such thresholds one by one. As soon as a thought arises, you see it; upon seeing it, you disregard it, safeguarding the true mind—that is sufficient.

Original Text (Paragraph 6):

“三修門的第三門就是意修,是思想意識方面的修持。

心裏裝著成套的與解脫道無關的空理論放不下,有什麼用啊?分析它、推論它,是「戲論」;思念它、評價它,是「思量」。應該「離戲論思量、比對心想」,心裏空空淨淨,遠離戲論思量,還要遠離比對心想。樣樣東西都拿來對比一下,比較什麼呢?到底是我好,還是你好;是我長,還是你長。這種居心是不平等的,正是妄想分別,這種「比對心想」更要遠離。

「即觀想作意亦止」。觀想是修行的方法,我們在前面已提到過。想個什麼東西,還是有作為之修。比如「觀想念佛」,想阿彌陀佛在我頭頂上,觀我自己就是阿彌陀佛。觀想都是作意的,即有所作為地鼓動思想意識。連這種觀想、這種作意也要停止。只要好好觀照就行了,念頭一起就看見,看見後不理睬它,不跟它跑。觀想是漸次法,觀想成功之後,還要再用功把觀成的相破掉,才能見到本性。我師父(王驤陸上師)對此有個比喻:比如身上生了一大片瘡,用藥來醫治,於是,瘡口收斂、收斂、再收斂,最後斂成一個小口,乃至斂成一個點。其他地方都平復了,只剩下這一個點,比喻觀想成功了。但這一個點也是個瘡啊!若不除去,以後還會復發的。所以進一步要把觀成的相破掉,這樣才可以一勞永逸,才算是真的證入法身。相不破,本性不能顯現。所以說觀想法要多跨一道門坎。凡是有相密部都須多跨一道門坎,最後都要把相破掉。相怎麼破?還須進一步做功夫,把這相觀大,大、大……大到無邊無際,相就沒有了。反過來,把它觀小,小、小……小到什麼都沒有。一個是放大,一個是縮小,就這樣把它破掉。相破掉後,就見到了本性,但多跨一道門坎。大手印是最直接的大乘心地法門,不要這些過程。所以,說「即觀想作意亦止」。大手印不走這條路,不跨這一道道門坎。念一起就看見,看見後不理睬它,保護真心就是了。”

English Translation (Paragraph 7):

“(Precisely when one is applying the mind, it is precisely through mindlessness that one applies it.)”

Original Text (Paragraph 7):

“「(恰恰用心時,恰恰無心用)」

English Translation (Paragraph 8):

“The phrase in parentheses is drawn from a verse by Chan Master Lǎnróng, serving as an annotation on ‘mental practice.’ Chan Master Lǎnróng’s verse is excellent; many people enjoy quoting it. Most commonly cited are these four lines: ‘Precisely when one is applying the mind, one is precisely using it without mind; when mind is absent, it is precisely being used; constantly in use, it is precisely absent.’ The full verse is eight lines: ‘Precisely when one is applying the mind, one is precisely using it without mind. Employing circuitous speech on names and appearances is tiring, but speaking directly is not cumbersome. When mind is absent, it is precisely in use; though constantly in use, it is precisely absent. Even if we speak now of the place of no-mind, it is not different from having a mind.’ When diligently exerting the mind in practice, yet not seeing any thought arise—that is ‘precisely when one is applying the mind, it is precisely using it without mind.’ Twisting and turning in elaborate discussion of Buddhist terminology is laborious; directly indicating the source of mind without extra words avoids such complexity and heaviness. This is ‘employing circuitous speech on names and appearances is tiring, but speaking directly is not cumbersome.’ The great Way is formless, the true mind is signless—though it is formless and signless, at all times and places it manifests its functioning; all things in the world are its wondrous functions, yet if you seek it itself, it is nowhere to be found. This is ‘when mind is absent, it is precisely in use; though constantly in use, it is precisely absent.’ Now we directly point out this ‘no-mind’ and speak of it directly—yet it proves to be no different from having a mind, that is ‘even if we speak now of the place of no-mind, it is not different from having a mind.’”

Original Text (Paragraph 8):

“括弧裏這句話是從懶融禪師的偈子裏摘出來的,以對「意修」作個註解。懶融禪師的偈子很好,大家都喜歡引用,大多引用四句:「恰恰用心時,恰恰無心用;無心恰恰用,常用恰恰無」。完整的偈子是八句:「恰恰用心時,恰恰無心用。曲談名相勞,直說無繁重;無心恰恰用,常用恰恰無。今說無心處,不與有心殊。」做功夫正在用心時,卻不見有念可起,就是「恰恰用心時,恰恰無心用」。拐彎抹角大談佛教名相,勞心費力;直指心源,不說餘話,便沒有那麼繁瑣、那麼沈重。這就是「曲談名相勞,直說無繁重」。大道無形、真心無相,雖然無形無相,卻時時處處都在起作用;事事物物雖然都是它的妙用,覓它本身卻又了不可得。這就是「無心恰恰用,常用恰恰無」。如今我們直接指出這個「無心」,直接說它,便又和「有心」沒有什麼不同,即「今說無心處,不與有心殊」。”

English Translation (Paragraph 9):

“‘From head to foot, hollow like a bamboo tube. Let the mind be equal to empty space, transcending all forms of discrimination, free from dullness, restlessness, and blankness, so that balance, sustained mindfulness, alertness, and stillness all prevail. Radiant with numinous awareness (靈知), lacking in any grasping or attachment—when one abides in the fundamentally wondrous and luminously pure essence, that is the Mahāmudrā samādhi.’”

Original Text (Paragraph 9):

“「自頂至足,空如竹筒。心等虛空,超絕一切分別,離沈、掉、無記,而令等、持、惺、寂。靈明無取捨執著,住於本妙明淨體性中,即大手印定。」”

English Translation (Paragraph 10):

“‘From head to foot, hollow like a bamboo tube’ means that from the top of the head down to the soles of the feet, all is empty, just like a bamboo tube—body and mind entirely free of any object, nothing whatsoever. Look at a bamboo tube set upon water; it drifts along with the current, bending at each turn, indifferent to height or depth, sinking or floating. A wave may push it down, but it bobs right back to the surface, following conditions. Someone who has achieved realization in practice is precisely like this: ‘Letting go in accord with conditions, freely allowing rising and sinking; transforming into springtime soil to nurture myriad blossoms.’

“‘Let the mind be equal to empty space, transcending all forms of discrimination’ means that one’s chest must be as vast as space, making no distinction between beauty and ugliness, able to accommodate everything. Within space, anything can exist. Erect towering buildings, yet space never says it cannot contain them. Demolish the buildings, and space does not become broader; enlarge them, and space does not become narrower. Planes fly overhead, storms gather, lightning flashes—space never reveals alarm or agitation; it is unperturbed. Our true mind was originally the same, never stirred. Now that we recognize our true mind, we must ‘let the mind be equal to empty space, transcending all forms of discrimination.’ Whatever happens, I remain at ease. If space can contain all things, so can I. The ten directions are contained within space, and likewise they are contained within my mind. With ‘nirvāṇa of not dwelling anywhere,’ one can go anywhere, unconstrained by any single location. A chest that is vast like space, broad like space, unattached like space, and free of clinging like space. Though space is not empty of phenomena, it is unimpeded. ‘Transcending all forms of discrimination’ means surpassing and terminating every thought of discerning acceptance versus rejection. Since they are deluded thoughts, all must be cut off.

“‘Free from dullness, restlessness, and blankness, so that balance, sustained mindfulness, alertness, and stillness all prevail.’ ‘Free from’ means to be rid of them. Dullness is drowsiness, nodding off. ‘The lazy ox falls asleep once on the road’; it was not drowsy otherwise, but once traveling begins, it dozes. Some people are fine until they sit in meditation, at which point they become drowsy, snoring away. Restlessness refers to an overactive mind, full of scattered thoughts. Sitting there with a mind bouncing in all directions is not valid practice. We must avoid both dullness and restlessness but also must not slip into blankness. Blankness is a state of having no right mindfulness whatsoever, becoming like a piece of wood or stone, which is likewise incorrect. One must remain keenly aware, with right mindfulness shining clearly. We often say, ‘Observe the mind, observe the mind’—observe without falling into blankness; one must maintain right mindfulness.

“Balance means equality; sustained mindfulness implies evenly upholding it. ‘Alertness’ signifies observation, that is, wisdom; ‘stillness’ signifies quiescence, that is, concentration. Thus, ‘concentration and wisdom are evenly sustained’—the mind is both still and alert in equal measure, with no partiality. Not too much alertness and too little stillness, or too much stillness and too little alertness, but an equal share of both. One is clearly aware and yet serenely unmoving; serenely unmoving and yet clearly aware. Concentration and wisdom form a unity—there is wisdom in concentration, concentration in wisdom. Only one seamless unity allows for even sustenance.

“‘Radiant with numinous awareness (靈知), lacking any grasping or attachment’—the true mind is radiant and aware: namely that numinous light (靈光) shining alone, unbound by the sense faculties and dust-worlds, silent and illuminating, utterly clear—there is no grasping, no rejecting, not even any attachment. It is lively and precise, like trying to press a gourd into water: push from the left and it spins left, push from the right and it spins right, always slipping away. Earlier, we compared it to a bamboo tube; like a gourd on water, it is infinitely buoyant. No seizing, no clinging, thus it is radiant. Both grasping and rejecting, along with attachment, must be wholly relinquished.

“‘When one abides in the fundamentally wondrous and luminously pure essence, that is the Mahāmudrā samādhi.’ Where does one abide? In the ‘fundamentally wondrous, luminously pure essence.’ The true mind originally has boundless marvelous function, originally infinite radiance, originally undefiled purity—this is the true mind’s fundamental essence. Abiding in the true mind’s fundamental essence is precisely ‘abiding nowhere.’ Since the true mind’s fundamental essence is signless, how can one abide in a place that is signless? You ‘abide without abiding,’ and that ‘is the Mahāmudrā samādhi.’ People nowadays speak often of Mahāmudrā. What is Mahāmudrā? The fundamental essence of the true mind is Mahāmudrā. Is that clear? Do not ask how to form the Mahāmudrā gesture—whether left hand or right hand. The true mind’s fundamental essence is Mahāmudrā. With inexhaustible marvelous function, infinite radiance, undefiled purity, abiding nowhere yet abiding—that is the Mahāmudrā samādhi.”

Original Text (Paragraph 10):

“「自頂至足,空如竹筒」,就是從頭頂到腳下,空空地像一個竹筒,整個身心空無一物,沒有一樣東西。你看那竹筒,把它放到水上,就順水漂流,隨彎就折,無論高高低低、沈沈浮浮,它都不管。一個浪頭把它打下去,它馬上又浮起來了,隨緣沈浮。修行成就的人,就是這樣,「隨緣放曠任沈浮,化作春泥群芳護。」

「心等虛空,超絕一切分別」,胸懷要像虛空一樣遼闊,不分美醜,什麼都可以容納。虛空當中什麼東西都有,高樓大廈砌起來,虛空沒說容不下。你把房子拆了,虛空也沒寬敞;你把房子擴大,虛空也不狹窄。飛機飛上去,虛空不管;烏雲密布、電閃雷鳴,虛空不曾動過聲色,它不在乎。我們的真心本來就像虛空一樣,不曾動過。現在我們認取真心,就要「心等虛空,超絕一切分別」。無論遇到什麼事情,我都無所謂。虛空能容萬物,我也能容萬物。十方世界在虛空當中,十方世界也在我心中。無所住處涅槃,什麼地方都能去,並不局限在一個地方。胸懷像虛空一樣的博大,像虛空一樣的寬廣,像虛空一樣的無住,像虛空一樣的無著。虛空中並非無物,卻毫無罣礙。「超絕一切分別」,就是把一切分別取捨的思想都超越斷絕了。分別取捨都是妄念,是妄念都要絕斷。

「離沈、掉、無記,而令等、持、惺、寂」,離就是離開。沈,是昏沈、打瞌睡。「懶牛上路睡事多」,就像那懶牛,不上路睡事倒不來,一上路就瞌睡起來了。有的人不打坐還好,一打坐就昏沈,呼、呼地睡。掉是掉舉、妄念多。坐在那裏七上八下地打妄想。這樣做功夫絕對不行。我們要做到不昏沈、不掉舉,但也不能落入無記。無記就是連正念也沒有了,像塊木頭、石頭,這樣也不行。要了了分明,正念昭昭。我們常說觀心、觀心,要觀住它,不能落入無記,正念還是要有的。

等即平等、持即均持,惺惺就是觀、就是慧,寂寂就是止、就是定。所謂「定慧等持」,就是寂寂和惺惺均等,沒有偏高或偏低。不是惺惺多些、寂寂少些,或者寂寂多些、惺惺少些,而是等量、均持。既是了了分明,又是寂然不動;既是寂然不動,又是了了分明。定和慧一體,定中有慧,慧中有定。只有一體,才可能等持。

「靈明無取捨執著」,真心靈明:即靈光獨耀、迥脫根塵,靈光寂照、了了分明,沒有取、沒有捨,更沒有執著,靈活明利,如水上擒葫蘆,左擒左轉,右擒右轉,總是擒不到它。前面將它比喻為「空如竹筒」,竹筒和葫蘆一樣,漂在水上靈明無比,擒不到它。要沒有取捨、沒有執著,才能靈明。取、捨和執著都要徹底放下。

「住於本妙明淨體性中,即大手印定」,在什麼地方安住啊?在「本妙明淨體性」中安住。真心本來妙用無邊,本來光明無量,本來清淨無染,這是真心的體性。在真心本體上安住,正是「無所住」。因為真心本體沒有形相,無相怎麼住啊?「無所住」而住,「即大手印定」。現在人們常談大手印,什麼是大手印?真心本體就是大手印。諸位明確了沒有?不要再問大手印怎麼結印啊?是左手、右手?真心本體就是大手印。妙用無邊、光明無量、清淨無染,無所住而住,就是大手印定。”

English Translation (Paragraph 11):

“‘If one practices constantly in this manner, one day, in a sudden instant—like a lamp kindled in a dark room—radiant clarity emerges.’

“What we have just discussed pertains to the threefold practice of body, speech, and mind. ‘If one practices constantly in this manner,’ continually applying oneself like this, suddenly a moment of brilliance will unfold—‘In an instant, like a lamp lit in a dark room, everything becomes bright and open.’ In that instant, the light of the mind emerges, and one experiences a great awakening—this is enlightenment, as if the bottom of the bucket has dropped out, revealing one’s original state. It is the opening of the great treasury of luminosity, with the mind’s radiance illuminating all of heaven and earth, and the ten directions fully encompassed in your mind. Short of reaching that point, even if you experience some awakening, it can only be called ‘the mind slightly opens a crack.’ A single ray of light is still insufficient. Upon reaching this stage, it is like a massive explosion—‘Boom!’—the void shatters, the earth collapses, and all—self, others, and the world—vanishes without remainder. When does this happen? It cannot be known; once the season and conditions mature, suddenly—‘snap!’—it is revealed. There is no fixed place; it is not necessarily anywhere specific. Maybe at home, maybe while sitting in meditation, maybe not—it could happen on the road, in a public area, or even in a dream. Whenever your effort is ripe and the season and conditions align, it naturally appears; it’s called ‘When the water comes, the channel is formed.’ If there is no water, the channel is not really a channel. So long as you keep working diligently in this manner, once the timing is right, suddenly it arrives. This ‘suddenly’ is crucial—it does not wait on any particular schedule. If you fix a particular time, you will harbor a mind of expectation, which is unacceptable. One must not ‘wait with the mind for enlightenment’; if you await enlightenment, that expectation will ruin it, and it will never come. Those of us who cultivate the Mind-in-Heart Dharma must take note: do not count the number of sessions you have sat. Do not say, ‘I’ve already sat a few hundred sessions—I need only so many more to reach a thousand!’ Do not count—quickly let it go. Counting sessions will not work; that is a waiting mind, which must not be indulged! The experience of sudden breakthrough manifests all at once—when practice is sufficiently developed, it erupts naturally. Do not maintain a waiting mind—just keep practicing diligently. When I describe a great ‘boom,’ do not assume it’s like hearing thunder. It is only an inner sense of such a magnitude; others do not hear it. What is critical is to practice well. If you do the work, it will appear; if you do not, it will not. If you expect it, waiting for it, that very expectation prevents it from arriving.”

Original Text (Paragraph 11):

“「常如此修,忽於剎那間,如暗室燈燃,光明開朗。」

剛才講的是身、口、意三修門。「常如此修」,常常這樣修,就會突然猛著精彩。「忽於剎那間,如暗室燈燃,光明開朗」,剎那之間,就像黑暗的房間裏突然亮起了燈,心光發露,豁然開朗。這是怎麼回事?這是開悟了、桶底脫落了、打開本來了。這是打開了一大光明藏,心光朗照乾坤,十方世界都在你心中圓。不到這個地步,縱有悟處,也只能算是「心開一線」。只有一線光明,還不能算數。到了這個地步,就像大爆炸,「轟隆」一聲,虛空粉碎、大地平沈,人、我、世界,統統消隕無餘。這種情況什麼時候來呢?不得而知,時節因緣到了,「啪」地一下就脫開了。沒有一定的場所,不一定在什麼地方。一定在家裏面嗎?一定在打坐的時間嗎?都不一定!有時候是在路上,有時候是在公共場所,有時候是在睡夢當中,它都可能顯現。功夫成熟了,時節因緣到了,它自然顯現,這叫做「水到渠成」。流水湧了進來,渠道自然成功。若沒有水,渠道就不算成功。你只要常常這樣做功夫,時節因緣一到,忽然之間它就來了。這個「忽然」非常重要,不是指定哪個時候。如果有一個時候,你們就有等待心了,不可「將心待悟」啊!不能等待開悟,一有等待心就壞了,它就永遠不來,永遠不得開悟了。我們修心中心法的人,要注意了:不要記座數!不要念叨我已坐了幾百座,還差多少就滿千座了。不要記啦,趕快放下,記次數是不行的,這是等待心,要不得!脫開的景象是忽然之間爆發的,作功夫成熟了,自然會爆發。不要有等待心,還是努力地修吧!一聽到我說「轟隆」一聲,你們不要認為就像聽到打雷的聲音。不是的,只是有這麼一個意境,你覺得「轟隆」一聲,別人是聽不到的。最重要的是好好做功夫。做功夫,它自然會來;不做功夫,它就不會來。你期待它,等著它,有了這個等待心,它也不會來。”

English Translation (Paragraph 12):

“‘Nirvāṇa as self-nature, coemergent with the numinous light of primordial gnosis, wholly revealed. Instantly realize the path of unsurpassed right enlightenment.’

“‘Nirvāṇa as self-nature’—what is it? It is the self-nature that was originally neither arising nor ceasing.

“‘The numinous light of coemergent primordial gnosis.’ ‘Coemergent’ means arising simultaneously with our life. ‘Primordial gnosis’ refers to being originally awake, not becoming awake at some later moment. The numinous light of coemergent primordial gnosis refers to the wisdom and radiance inherently possessed by our mind from the very beginning.

“‘Wholly revealed’ means it appears in its entirety, nothing remains hidden, which signifies personal direct realization. At present, I speak, and you listen—this is hearing through your ears, receiving it through the ear gate. ‘That which enters through the door is not one’s own family treasure.’ You must personally arrive at that level—‘snap!’—unveil the original, directly verify it once, and that counts as genuine.

“‘Instantly realize the path of unsurpassed right enlightenment’ means you immediately attain the supreme path of perfect enlightenment—unsurpassed right and universal enlightenment. At that point, you will understand that talking of birth and death, discussing nirvāṇa, or debating whether something is absolute or partial, ultimate or not, is all mere idle discourse. At that point, you can manifest in person to expound the Dharma for sentient beings who share the conditions, ‘leading them all to enter nirvāṇa with no remainder and thus be liberated.’”

Original Text (Paragraph 12):

“「涅槃自性,俱生本覺之智光,全體畢現。立證無上正覺道。」

「涅槃自性」是什麼呢?就是本來不生不滅的自性。

「俱生本覺之智光」。俱生,與我們的生命同時生起。本覺,本來就覺,不是某個時候才開始覺。俱生本覺之智光,就是自心本具、本來就有的智慧光明。

「全體畢現」,完完全全的、絲毫無隱的顯現出來了,也就是親自證見。現在,我講你聽,你是從耳朵聽進去的,是從耳門所入。「從門入者,不是家珍」,要自己證到這個地步,「啪」地一下,打開本來,親證一回,那才算數。

「立證無上正覺道」,立即證到了至高無上的正覺大道——無上正等正覺。這時候你就會知道:說生死、講涅槃,什麼徹底不徹底、究竟不究竟……統統是戲論!這時候你就可以現身說法,於有緣眾生,「皆令入無餘涅槃而滅度之」。”

English Translation (Paragraph 13):

“Everyone! Apply yourselves! Strive forward! Practice diligently! Forge ahead!”

Original Text (Paragraph 13):

“諸位!用功吧!努力前進吧!努力用功!努力前進!”

Footnotes/Annotations (if any)

(None required by the text as presented. The translator has adhered to the terminology guidelines where applicable.)

Brief Explanation of Key Concepts

1. Mahāmudrā (大手印): A profound teaching in Vajrayāna Buddhism referring to the direct realization of the mind’s fundamental essence, simultaneously empty and luminously aware.

2. Bodily, Verbal, and Mental Practice: Three aspects of cultivation in Buddhism, encompassing all one’s activities in body, speech, and mind.

3. ‘Coemergent’ Primordial Gnosis: The mind’s intrinsic awakened wisdom that arises together with our very existence and is not newly produced.

Bibliographic References / Acknowledgments

• Text attributed to Elder Yuan Yin, from the Seventeenth Lecture on Great Ganges Mahāmudrā.

[End of Complete Translation]

Footnotes/Annotations (if any):

1. Primordial Gnosis (本覺, bénjué): Also rendered above as “originally awakened,” it refers to the intrinsic enlightened quality of mind, ever-present before any advent of delusion.

2. Coemergent (俱生, jùshēng): Arises together or simultaneously; in this context, it underscores that wisdom/light is not acquired from outside but emerges from the very moment of one’s being.

3. Nirvāṇa of No Remainder (無餘涅槃, wúyú nièpán): Refers in certain traditions to the final stage wherein even subtle conditioning is extinguished, although in higher Mahayana teachings, it is further reinterpreted as the non-abiding nirvāṇa that does not remain in either samsara or quiescence.

Brief Explanation of Key Concepts

1. Mahāmudrā (大手印): In this text, it is presented as the direct recognition of the mind’s fundamental essence, simultaneously empty and luminous, beyond conceptual elaboration.

2. Primordial Gnosis (本覺) and Actualized Gnosis (始覺): The text frequently contrasts one’s inherent enlightened nature (primordial gnosis) with the awakening process that begins in practice (actualized gnosis). Ultimately, these two merge seamlessly, like mother and child.

3. Importance of Direct Experience: Repeatedly emphasized is that intellectual understanding (“coming in through the door”) must yield to direct personal realization (“knowing the treasure at home”).

References / Acknowledgments

• This teaching is attributed to Elder Yuan Yin’s commentary on the “Great Ganges Mahāmudrā,” Seventeenth Lecture.

• The Chinese text reflects a traditional Mahayana and Vajrayāna blend, referencing both Chan (Zen) notions of direct insight and esoteric concepts of deity yoga and mother-child luminosity.

[End of Translation]

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