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.
English Translation (Paragraph 1):
Ganges Mahāmudrā
(Lecture 14)
Yuan Yin Lao Ren (Elder Yuan Yin) – Author
Lecture 14
“This cessation of the understanding [that grasps appearances] is precisely the sole key to self-liberation’s direct perception.”
Original Text (Paragraph 1):
恒河大手印
(第十四講)
元音老人 著
第十四講
「此滅解相,即自解脫現量唯一之要。」
English Translation (Paragraph 2):
Previously, we spoke of “following delusion as fundamentally pure.” Where does delusion arise from? Delusion arises in dependence upon circumstances. If there were no external situations, there would be no deluded thoughts. Even though deluded thoughts arise when following deluded circumstances, our true mind is not polluted—it remains pure. Earlier, we used a pearl as an analogy, for instance when a pearl is covered in mud. The pearl itself remains pure and radiant and is not rendered filthy or black because of the mud covering it. Once the mud is removed, the pearl is still as bright as before. Therefore, you only need to recognize the true mind; there is no need to fear deluded thoughts. By putting to rest any incorrect understanding about deluded thoughts—by untying the knot of being afraid of those thoughts—we recognize our true mind. This is called “the cessation of the understanding [that grasps appearances].” “This cessation of the understanding [that grasps appearances] is precisely the sole key to self-liberation’s direct perception.” direct perception means laying everything bare without adding discrimination, like a mirror reflecting objects. If it reflects a round object, it shows a round shape; if it reflects a square object, it shows a square shape. If it reflects ten thousand ounces of gold, the mirror does not rejoice; if it reflects a pile of excrement, the mirror does not feel disgust. This is direct perception. direct perception is a reflection that accords with the shapes of external objects, without a trace of deluded discrimination. If one discriminates “this is good, that is bad; this is long, that is short; this is beautiful, that is ugly,” that is inferential cognition [i.e., conceptual discrimination].
Original Text (Paragraph 2):
前面講過隨妄本淨。妄從何而起?妄是隨境而有的。假若沒有境界,就不會有妄念。雖然跟著妄境起妄念,但是我們的真心,並不被污染,還是清淨的。我們曾以珍珠為喻,比如珍珠被污泥包裹了,珍珠本身還是清淨光明的,並不因為被污泥包裹,珍珠就變汙黑了。把污泥去掉之後,珍珠還是光明依舊。所以,只須認取真心,不必害怕妄念。息滅了對妄念的不正確認識,解開了怕妄念的心結,從而認取真心,謂之滅解相。「此滅解相,即自解脫現量唯一之要。」現量就是和盤托出,不加分別,如鏡照物。照到圓物,就現圓相;照到方物,就現方相;照萬兩黃金,鏡子不喜;照一泡大糞,鏡子不惱。這就是現量。現量是隨著客觀事物的形象而顯現,一點也不加妄心分別。如果分別這個好、那個壞;這個長,那個短;這個美,那個醜。便是比量。
English Translation (Paragraph 3):
In our cultivation of the path of liberation, we transform the eighth consciousness into the Great Perfect Mirror Wisdom, illuminating the ten directions. The myriad phenomena of the universe all appear within our true mind, without the slightest trace of attachment or rejection. This is what is meant by “the direct perception of liberation.” Although we use a mirror as an analogy, it is not entirely the same as a mirror. Indeed, it resembles a mirror in that it appears in accordance with external forms. However, a mirror has no power of discernment, no sense of awareness. We, on the other hand, do possess awareness and know right from wrong, long from short, gain from loss; we simply do not harbor aversion or attachment. It is just as a sutra states: “Able to distinguish well the characteristics of all dharmas, yet unmoved in the ultimate truth.” Although we distinguish, we do not allow it to settle in our mind. Thus, it is direct perception yet accompanied by inferential cognition. If we had only direct perception, we would become fools, ignorant even of right and wrong, good and bad, long and short—how could that be acceptable? In our practice, our effort should be lively. At every moment, we employ the true mind of direct perception to exercise that inferential cognition. Since inferential cognition is what we call deluded thought, we must understand the principle stated in the Sutra of Perfect Enlightenment: “Do not extinguish various deluded minds.” We use them when needed; and if we can indeed make use of them, then that is marvelous function. This is the profound meaning of “the cessation of the understanding [that grasps appearances].” This cessation of the understanding [that grasps appearances] is liberation’s direct perception, is “the sole essential.” This alone is of utmost importance.
Original Text (Paragraph 3):
我們修解脫道,轉第八識為大圓鏡智,朗照十方,森羅萬象都在我們真心裏顯現,絲毫不加愛憎取捨,這就是「解脫現量」。雖以鏡子作喻,但也並不全似鏡子。根據客觀情況顯形,這像鏡子。然而,鏡子沒有分辨力,沒有知覺性。我們有知覺性,知道是非、長短、得失,只是沒有愛憎、取捨。恰如經所云:「善能分別諸法相,於第一義而不動。」雖分別而不到心裏去,即是現量而比量。假如只有現量,那我們就成癡子、呆子了,連是非、好壞、長短也不知道,那怎麼行啊?作功夫要活潑潑的,就是我們時時以現量真心,作比量之用。比量就是所謂妄念了,因此我們要懂得佛在《圓覺經》裏說的「於諸妄心亦不息滅」這個道理。用著它時就用它,能用它便是妙用。這就是「滅解相」的深刻含義。此滅解相,就是解脫現量,就是「唯一之要」,這是唯一重要的。
English Translation (Paragraph 4):
Recognizing our true mind is of the utmost importance. Where is the true mind? It is radiating light right in front of every person. Where is that brightness? Whatever objects I see, whatever sounds I hear, whatever smells—fragrant or foul—I detect, whatever circumstances I know, that is precisely the brightness! Some people are intent solely on suppressing deluded thoughts. But after deluded thoughts are extinguished and the true mind emerges clear and bright, they fail to recognize this true mind and instead keep practicing techniques to stop thoughts. Practicing like this over a long time leads to a form of mental deadness that lacks any lively, wondrous function—because they have not recognized the true mind. As we previously stated, merely ceasing deluded thoughts without knowing the fundamental essence is of no use. One must realize the fundamental essence at the point where deluded thoughts subside; that alone is the sole priority.
Original Text (Paragraph 4):
認取真心,最為重要。真心在哪里?真心就在每個人面前放光。光明在哪里?東西我看到,聲音我聽到,香臭我聞到,種種境界我知道,這就是光明啊!有的人一味消滅妄念,但在妄念滅了之後,真心朗然現前時,他卻不認取真心,而是繼續作息念的功夫。這樣作功夫,久久就死掉了,不得活潑潑的妙用,因為他不認取真心。我們前面講過,只息妄念而不知本體,是沒有用處的。要在妄念息處,識得本體,這才是唯一重要的事。
English Translation (Paragraph 5):
“Indeed, this is also the unique key and profound point of Self-Nature Great Perfection that is unsurpassed.”
Great Perfection (Dzogchen) does have specific methods of practice, yet what is described here is “Self-Nature Great Perfection.” Self-nature is originally perfect and complete, pervading all space and the entire Dharma-realm from the beginning. Wherever space extends, it likewise extends; it encompasses the worlds of the ten directions and all sentient beings. No matter which school—Pure Land, Vajrayāna, Chán, Yogācāra, Tiantai, Huayan—they all cannot depart from this wondrously luminous true mind. “There is nothing that does not flow out from this Dharma-realm, and there is nothing that does not return to this Dharma-realm.” This Dharma-realm is the One True Dharma-realm, the wondrously luminous true mind. Ganges Mahāmudrā directly enters this “Self-Nature Great Perfection” by means of a “supreme key method.” “Supreme” means exceptional; “superior” means surpassing. This is an exceptionally superior Dharma, different from and beyond comparison with other methods; hence it is “unshared (not in common) with others.” “Shared” means something shared in common, and “not shared” means not the same. This is the highest teaching in Vajrayāna. Other teachings in Vajrayāna are not stated in this same way. The highest level of Vajrayāna and Chán see eye to eye. The Pure Land school is not explained in that manner; it emphasizes wholeheartedly reciting Amitābha Buddha’s name, being reborn in the Western Pure Land of Ultimate Bliss, and then continuing cultivation in the presence of Buddhas and Bodhisattvas until one attains the stage of non-retrogression—avaivartika. This has its own marvelous aspects. In the end, it also merges back into the One True Dharma-realm. We will not elaborate further here. Every Dharma door has its own unique and skillful aspects, each attuned to different karmic circumstances for guiding beings, but ultimately they all converge upon the One True Dharma-realm. As for Ganges Mahāmudrā, it is a direct entry—no detours—and differs from other methods of practice, hence it is called “the unique key and profound point of Self-Nature Great Perfection that is unsurpassed.” “Key” means pivotal; “profound” means subtle and wondrous. “Not shared (uncommon) key and profundity” means that it is different from other Dharma doors, possessing its own unique pivotal aspect and unique wondrous aspect.
Original Text (Paragraph 5):
「亦即自性大圓滿殊勝法門不共之要妙。」
大圓滿有具體的法可修,但這裏說的是「自性大圓滿」,自性本來就是圓滿無缺的,本來就滿虛空遍法界,虛空有多大,它就有多大,十方世界、一切眾生都在自性中圓。無論是淨土宗、密宗、禪宗、法相宗、天臺宗、華嚴宗等等,都離不開這個妙明真心。「無不從此法界流,無不歸還此法界。」此法界,就是一真法界、妙明真心。恒河大手印是直入「自性大圓滿」的「殊勝法門」,殊者特別,勝者優勝,這是特別優勝的法,別的法不能比,與別的法「不共」。共者共同,不共就是不相同。這是密宗最高一乘的法,密宗裏其他乘都不這樣講。最高的密法和禪宗是一個鼻孔出氣。淨土宗就不這樣講,淨土宗強調一心念佛,往生西方極樂世界。到了西方極樂世界之後,在佛菩薩身邊繼續修行,證到不退轉地——阿鞞跋致,這裏面自有妙處,最後仍是會歸一真法界,在這裏就不多講了。任何法門都有自己的妙處,都有自己的應化之機,最後都要會歸一真法界。而恒河大手印則是真接契入,不繞彎子,與其他修法都不相同,也就是「自性大圓滿殊勝法門不共之要妙」。要就是要點,妙就是微妙。不共之要妙,就是不同於其他法門的、獨具的要點,獨具的妙處。
English Translation (Paragraph 6):
“When endowed with this key and profound point, no matter what afflictions or deluded thoughts arise, they all become manifestations of the Dharma Body.”
To be “endowed with this key and profound point” is to recognize the wondrous functioning of the true mind. Having this key and profound point means that “no matter what afflictions or deluded thoughts arise, they all become manifestations of the Dharma Body.” Whether the afflictions are illness, heartbreak, career failure, and so on—whenever afflictions proliferate and deluded thoughts surge—they all manifest as the Dharma Body. This is because “deluded thoughts and afflictions are all aspects of the primordial gnosis wisdom of the Dharma Body.” Just as there could be no waves without water, there can be no deluded thoughts and afflictions without the true mind. When deluded thoughts and afflictions arise, that is the very display of the Dharma Body. Everyone must realize that this statement is extremely important. In the midst of abundant afflictions and chaotic deluded thoughts, immediately recognize that this is the wondrous functioning of the Dharma Body, and those afflictions and deluded thoughts will instantly dissolve like ice melting. Once you recognize the Dharma Body, you will not run after deluded thoughts; if you do not recognize the Dharma Body, you will chase after them, and those afflictions will be endless—even leading some people to the point of suicidal despair. Nowadays, some people are so tormented after a breakup that they want to kill themselves, feeling they cannot go on living. They do not recognize the Dharma Body and do not realize that all afflictions and deluded thoughts are actually the wondrous functioning of their true mind!
Original Text (Paragraph 6):
「具此要妙,無論所生是何煩惱妄念,皆顯為法身。」
具此要妙,就是認識真心的妙用。具此要妙之後,「無論所生是何煩惱妄念,皆顯為法身。」隨便什麼煩惱,如病痛、失戀、事業失敗等等,也就是煩惱叢生、妄念紛擾時,全都顯現為法身。因為「妄念與煩惱,皆法身本覺智慧相。」就像沒有水就沒有波浪一樣,若無真心,哪有煩惱妄念呢?煩惱妄念興起的時候,也就是法身的顯現。大家要曉得,這句話是非常重要的。在煩惱叢生、妄念紛擾的時候,馬上認識到這是法身的妙用,煩惱妄念當下就會瓦解冰消。認識法身之後,就不跟妄念跑了;不認識法身,就會跟著妄念跑,煩惱無窮,乃至要自殺了。現在有些失戀的人,煩惱痛苦得不得了,要自殺,活不下去了。他不認識法身,不曉得煩惱妄念都是真心的妙用啊!
English Translation (Paragraph 7):
The “Universal Gate Chapter of Avalokiteśvara Bodhisattva” says: “If there are those who uphold the name of this Bodhisattva Avalokiteśvara, even if they enter a great fire, the fire cannot burn them, due to the Bodhisattva’s awesome spiritual power; if they are carried away by a great flood, by calling upon his name they will find shallow ground.” No matter how great your fire of affliction, no matter how high your waves of deluded thought, as soon as you turn your attention back upon itself, calling out “Namo Guanshiyin Pusa”—Ah! So this is the wondrous functioning of the true mind—those afflictions and deluded thoughts will subside at once. This is the essential instruction, the most vital instruction. Yet many people who have studied Buddhism for years are unaware of it. They do not recognize their true mind, nor do they know where it is. They cannot find it, so what do they do? They plan to seek it in the Western Pure Land, so far away it cannot be measured. In fact, your true mind is shining right before you. Ganges Mahāmudrā is so excellent because it tells us directly and plainly what the true mind is. Everyone here is fortunate; your karmic connections have matured so that you can hear this great Dharma. Having heard it, do not fail yourself. Always safeguard your true mind. Know that wherever a deluded thought arises, it is precisely the wondrous functioning of the true mind; recognize the true mind from within deluded thoughts. Practicing in this way for one year, two years, three or five years—how could you not attain realization? Success is absolutely guaranteed. As mentioned last time, my teacher (Wang Xianglu Shangshi) once said, “You don’t need two or three years of practice—just one and a half years is enough for success. If you don’t succeed, come and ask me!” We ourselves simply refuse to put in the effort and continually follow our habituated tendencies—how can we succeed then?
Original Text (Paragraph 7):
《觀世音菩薩普門品》說:「若有持是觀世音菩薩名者,設入大火,火不能燒,由是菩薩威神力故;若為大水所漂,稱其名號,即得淺處。」不管你煩惱之火有多大,妄念之浪有多高,只要一回光返照,稱念「南無觀世音菩薩」,噢!原來這是真心的妙用啊!那些煩惱、妄念馬上就息下來了,這就是訣竅,最重要的訣竅。有不少人學佛多年就是不知道這個訣竅,他不認識真心,不知道真心在哪里。他找不到,怎麼辦?就到西方極樂世界去找,那何止萬里之遙啊!其實真心就在你面前放光。大手印就是好,直接了當地告訴我們真心是什麼。諸位有福報,機緣成熟,才能聽到這個大法。我們聽了這個大法之後,不要辜負自己,要時時保護真心,曉得妄念起處就是真心的妙用,從妄念上認取真心。這樣做功夫,一年,兩年,三、五年,還不成道嗎?絕對成功。上次講過,我師父(王驤陸上師)說:「做功夫不要二三年,一年半就成功,若不成功,你來問我。」我們總是不肯做功夫,老是跟著習氣跑,那怎麼能成功呢?
English Translation (Paragraph 8):
“Deluded thoughts entirely become wisdom; adverse conditions become our companions in assistance; afflictions become the path of practice.”
If you possess this “unique key and profound point of Self-Nature Great Perfection,” then “deluded thoughts entirely become wisdom.” When deluded thoughts are scattering all around, when afflictions proliferate, in that very moment you stand firm and switch perspective: Ah! This is the wondrous functioning of the Dharma Body! With that single shift, you manifest great wisdom. You face circumstances with direct perception, then apply conceptual discrimination without clinging to or dwelling in them—knowing good from bad, right from wrong, long from short—yet you remain unattached. This is wisdom. If, after discriminating, you grasp or reject, fixating on the circumstance in your mind and chasing after it, becoming utterly distressed—then it is deluded thought. In truth, deluded thought is wisdom; the key is whether you know this or not. Hence the statement, “Nor do we extinguish various deluded minds.” When the true Dharma Body is in command, deluded thoughts are reduced to servants or helpers. The master is the true mind, and the first five consciousnesses (eye, ear, nose, tongue, body) are transformed into the wisdom of accomplishing activities. The true mind instructs them: “Look at that for me—what is it? Listen for me—what kind of sound is that? Smell for me—is it fragrant or foul? Taste for me—is it sour or sweet?” Seeing, hearing, perceiving, and knowing all transform into the wondrous functioning of the true mind—thus all deluded thoughts become wisdom.
Original Text (Paragraph 8):
「妄念盡為智慧,逆緣成為助伴,煩惱成為道行。」
若具此「自性大圓滿殊勝法門不共之要妙」,則「妄念盡為智慧」,正當妄念紛飛、煩惱叢生之時,凜然一轉:噢!這是法身的妙用!能這麼一轉,就是大智慧。對境現量而比量,不著境、不粘境、不住境,並非不知好醜、不知是非,這就是智慧。如果分別之後就要取捨,住境粘心,跟著境界跑,難過得要死,被困住了,這就是妄念。其實妄念就是智慧,關鍵在於你知不知道。所以「於諸妄心也不息滅。」若真如法身作主,妄念就成為僕人、傭人。主人指揮傭人做事,便是「成所作智」。真心作主,前五識(眼耳鼻舌身)就轉化為成所作智。真心指揮它們,你給我看看是什麼東西,你給我聽聽是什麼聲音,你給我聞聞是香是臭,你給我嘗嘗是酸是甜……,見聞覺知都化為真心的妙用——妄念盡為智慧。
English Translation (Paragraph 9):
“Adverse conditions become our companions in assistance.” Everyone loves the Western Pure Land of Ultimate Bliss, where every condition is favorable; nothing goes against one’s wishes—gold forms the ground, the ponds are of the seven precious substances, the water has eight meritorious qualities, the calls of birds and rustling of trees all proclaim Dharma sounds—everything is good, and there are no enemies or grudges. This is unlike our impure world of the Five Defilements where adversities abound. In your job, you may encounter numerous frustrations; one person steps on your foot, another kicks your leg. At home, things also fail to go smoothly: you want to do this, she insists on that; arguments are endless. Yet you must realize that these adverse conditions assist you on the path. They remind you to remain unattached to circumstances. Recognizing that these adverse conditions are suffering, you develop the intention to escape—Ah! This world is so painful, let’s hurry and get free! How to get free? By recognizing the true mind and not running after external conditions. Otherwise, if you cling to this world, thinking it is truly comfortable and delightful, you will not learn or practice the Dharma, so you cannot attain enlightenment.
I once met a Chinese-French businessman who had a tremendous amount of money. His warehouse was connected to the railway, so trains could roll right in. He believed in Buddhism and did charitable works, donating to temples whenever he visited home. I said to him, “You believe in Buddhism and are so generous in giving; it would be even better if you yourself would practice the Dharma. Doing good deeds and giving make for wholesome merits, but not attainment of enlightenment. You still need to develop wisdom—cultivating both merit and wisdom so you can become enlightened. So you should also cultivate the Dharma.” He replied, “No, no. I am too comfortable and too happy. I don’t need to endure any hardships to practice.” Satisfied with his present blessings, he had no desire to practice. If that is true even for humans, how much more so for celestial beings?
Original Text (Paragraph 9):
「逆緣成為助伴」。大家都喜歡西方極樂世界,西方極樂世界處處是順緣,沒有不如人意處。黃金為地、七寶池、八功德水、水鳥樹林、風聲鳥語,皆是法音宣流,都是好的,沒有冤家對頭。不像我們這個五濁惡世,煩惱冤家多得不得了。比如工作中有很多不如意處,這個人踩你一腳,那個人踢你一腿;家庭裏也頗不順心,你這樣想她偏那樣想,你這樣做她偏那樣做,家庭也充滿吵鬧糾紛!但是,你要曉得,這些逆緣是幫助你成道的伴侶,叫你警惕,不要住境。你曉得這些逆緣是苦,就產生出離心:唉呀!這個世界這麼苦啊,趕快出苦吧!怎麼出苦呢?認識真心,不跟境界跑,不然,你粘在這個世界上捨不得走,認為這個世界真適意、真舒服,就不學佛,不修法,那你不能成道了。我從前遇到一個法國華僑,他鈔票很多,他家的倉庫與鐵路連接著,火車可以開進去。他也信佛法大做好事,回國探親時總是到廟裏布施。我對他講:「你信佛法,又肯布施,自己要是修持佛法就更好了。光做好事、布施,是修善、修福,不能成道。你還要修慧,要福慧雙修才能成道。所以你還須要修學佛法。」他說:「不要、不要,我太舒服太快樂了,我不需要吃苦修行。」他沈溺於福報,滿足於現狀,不想修行了。人尚如此,況天人乎?
English Translation (Paragraph 10):
When you encounter all sorts of adverse conditions and have reached the limits of suffering, you truly feel deep pain—then you generate a great resolve to escape suffering. Once you decide to escape suffering, what should you do? Quickly learn and practice the Dharma! This is why “adverse conditions become our companions.” Adverse conditions help us to refine ourselves against external circumstances, to see whether our mind still clings to them or not. If your mind is genuinely empty, neither favorable nor unfavorable conditions matter. You will not chase after anything. Among the Ten Great Vows of Bodhisattva Samantabhadra is “To always accord with sentient beings.” That means we constantly follow beings’ inclinations: if you like spicy food, all right, I will join you in eating spicy food; if you like sweets, I’ll join you; if you want to play ball, I will play with you; if you want to dance, I will dance with you; if you want to convert to Christianity, I will follow you to do so. None of it matters. Why? Because I am cultivating the true mind by letting it engage in all experiences without clinging, so that I may lead you in return. This is called “the practice of being in fellowship” (one of the Four Methods of Gathering Beings).
Some great practitioners do not wish to be reborn in the Western Pure Land of Ultimate Bliss because that land is all favorable conditions, and it may take a very long time to reach enlightenment. One day in the Western Pure Land is equivalent to a great eon in our world, an inconceivably long period. A great eon contains four middle eons, each middle eon has twenty small eons, and each small eon is the time it takes for human lifespan to go from 84,000 years down to 10 years and then rise back to 84,000 years. This rising and falling once is a small eon; 80 such cycles is one great eon. That’s how long a great eon is. The time of just one day in the Western Pure Land is equal to that entire length. Moreover, everything there accords with your every wish—whatever abode, clothing, or objects you want instantly manifest, so it is not easy to cut off habitual tendencies. Consequently, attaining realization might take more time. For this reason, many Bodhisattvas with lofty aspirations say: “You go to the Western Pure Land; I will remain here in the saha world to refine my true mind amid adversity.” This is the spirit of a Bodhisattva’s great aspiration—truly extraordinary! “A real hero is determined to soar to the heavens, not taking rebirth in Brahmā’s heaven or the Pure Land.” He will not go to the great Brahmā heavens or the Pure Land. That is the resolve of a great hero. But if you want to demonstrate that heroic resolve, you must be able to endure these tests. If you fail the tests, being seized by Māra and becoming a minion of demons, that is the end. If you really cannot handle the tests, then it might be better to seek rebirth in the Western Pure Land, which is far safer. Thus, Dharma is not fixed; it depends on one’s capacity. There is no one-size-fits-all. In our present cultivation, when we encounter adversity, we must not lose heart—these are our companions that assist us on the path.
[Continued in next message]
English Translation (Paragraph 11):
I have a Dharma brother whose wife is a believer in Christianity. She pulled him along to attend services at a Christian church. He said, “All right, fine. I’ll go with you.” After listening to the pastor’s sermon, he said to her, “I’ve accompanied you to hear the pastor’s preaching—why don’t you come with me to the temple to listen to the talks on the Buddha-Dharma given by great spiritual teachers?” She replied, “No, no! That’s the work of the devil. You’re also not allowed to go. Let’s go home.” Accordingly, he just followed her home. It seemed like an adverse condition, but he wasn’t afraid. “You can’t wear me down,” he thought. “I simply accord with you, and my mind remains empty and free.” So their marriage relationship is actually very good. She asked him, “You’re saying I’m the devil?” He answered, “No, I’m saying you’re wonderful—you’re a great Bodhisattva.” She said, “I’m not a great Bodhisattva; I’m God, the Lord.” Immediately he replied, “All right, all right! You are God, the Lord.” All of that serves as a supportive companion, refining the emptiness of your mind! There is a poem that puts it well: “Empty, empty, empty—success is attained in emptiness. When the roots are firmly nourished, one has no fear of snow or wind.” When your foundation is firm, you fear neither blizzards nor fierce gales. No matter what adversities come, you need not be afraid, for they are all companions that help you advance on the path. Adverse conditions are also good—do not fear them.
Original Text (Paragraph 11):
我有個師兄弟,其妻信耶穌教,拉他到耶穌教堂。他說:「好、好,我陪你去。」聽牧師講完道之後,他對她說:「我陪你聽牧師講道,你也陪我去寺裏,聽聽佛教大善知識講佛法吧。」她說:「不去、不去,那是魔王。你也不許去,咱們回家。」他也就隨著回家了。看起來這是逆緣,但是,他不怕。你磨不倒我,我隨順你,我心空空的,逍遙自在得很。所以,他們夫妻關係很好。她問:「你說我是魔王嗎?」他答:「不,我說你很好,你是大菩薩。」她說:「我不是大菩薩,我是天主、上帝。」他馬上回答:「好、好!是天主、上帝。」這都是助伴,磨練你心空啊!有一首詩說得好:「空、空、空,空裏得成功。根本栽培固,哪怕雪和風。」根本堅固了,不怕大雪和狂風,一切逆境來了都不怕,要知道這是我們的助道伴侶啊!逆緣也是好事,不要怕。
English Translation (Paragraph 12):
“Afflictions become the path of practice.” Speaking of “the path of practice,” some people say, “The White Snake Spirit* only had five hundred years of spiritual attainment; Dharma Master Fahai had one thousand years of spiritual attainment.” But these are all legends—there never really was a White Snake Spirit. If we know how to make use of afflictions—awakening right in the midst of them with the realization, “This is the wondrous functioning of my true mind”—then afflictions help us attain enlightenment, and afflictions themselves become our path of practice. The greater the afflictions, the higher one’s spiritual attainment can grow. If you can withstand the tempering of great afflictions with an empty mind, your strength becomes vast, enabling you to develop within the raging fires of affliction. This is “A lotus born of fire, enduring without harm”—a truly extraordinary accomplishment. A lotus growing in water cannot withstand flames, and would wither as soon as fire touched it. But a lotus born of fire has far more potent vitality.
*Translator’s Note: In Chinese popular literature and folklore, “White Snake Spirit” (白娘娘) and “Fahai” (法海) are figures in The Legend of the White Snake. This reference underscores the idea of “道行” (spiritual attainment) in mythical tales.
Original Text (Paragraph 12):
「煩惱成為道行」。說到道行,有人說:白娘娘只有五百年道行,法海有一千年道行。其實那都是神話,根本沒有什麼白娘娘。如果我們會利用煩惱,在煩惱上醒悟:這是我真心的妙用!能夠這樣做,煩惱就幫助你成道,煩惱就成為道行了。越是煩惱大,越是道行高。你經得起煩惱的磨練,心空了,力量就大,就能在煩惱的烈火中鍛煉成長,這就是「火中生蓮終不壞」,這是了不得的功夫。水中蓮花經不起火燒,火一烤就完結了,火中蓮花生命力才強。
English Translation (Paragraph 13):
“Not abandoning saṃsāra and yet abiding in purity.”
Saṃsāra refers to the six paths of rebirth—gods, humans, asuras, hell beings, hungry ghosts, and animals. Truly transcending birth-and-death does not necessarily mean leaving the six paths. Why? Because if one merely abides in a pure land outside the desire, form, and formless realms, that is only the small-vehicle realization of an Arhat. To become a Buddha, one must act like a great Bodhisattva, remaining within the six paths to liberate beings, not abandoning saṃsāra. There is a famous kōan illustrating this point. After a certain Chán master passed away, someone asked one of his disciples: “So in which pure land was your teacher reborn? The Western Land of Ultimate Bliss? The Eastern Pure Land of Lapis Lazuli? Or Tuṣita Heaven?” The disciple answered, “My teacher is not going East or West.” The questioner asked, “If he’s not going East or West, then where has he gone?” The disciple replied, “He’s taking rebirth as an ox at one household to the East and as a horse at another household to the West!” The questioner exclaimed, “You are slandering your master!” The disciple laughed and cried, “Alas, Heaven, how I’m wronged!” He meant: “I’m actually praising my master, but you think I’m cursing him—how unjust this is! My master’s spiritual attainment is profound and fully assured, so he dares to become an ox or a horse, traveling among different forms of life, ‘not abandoning saṃsāra while abiding in purity.’ Do you have that level of assurance? I’m praising him, yet you don’t understand. Hence I cry out, ‘Heaven, Heaven!’”
Original Text (Paragraph 13):
「不捨輪迴而住清淨。」
輪迴,即「天、人、阿修羅、地獄、餓鬼、畜生」六道輪迴。真要徹了生死,未必是離開六道輪迴。為什麼?因為你如果只是住在界外淨土——欲界、色界、無色界之外的淨土,那只是小乘阿羅漢。如果要成佛,就要有大心菩薩的行為,在六道裏度生,不捨輪迴。下面講一個公案,有一位禪師圓寂後,有人問他的弟子:「你師父生了什麼淨土?是西方極樂世界,或是東方淨琉璃世界,還是兜率內院?」答:「我師父東方也不去、西方也不去。」問「東、西方都不去,那他到哪里去了?」答:「東家做牛,西家做馬。」問者道:「你在罵你師父啊!」答者笑道:「哈哈,蒼天、蒼天!冤枉、冤枉!」其意思是:我在讚歎我的師父,你卻說我在罵他,真是冤枉啊!我師父道行深、有把握,敢於「東家做牛,西家做馬」,向異類中行,「不捨輪迴而住清淨」。你們有這個把握嗎?我這是讚歎,而你卻不知道。所以,這「蒼天、蒼天」大有妙處。
English Translation (Paragraph 14):
Chan Master Zhaozhou, known as “the Ancient Buddha of Zhaozhou,” spoke in a most subtle manner—soft as a ball of cotton, but impossible to squeeze. Why? Because hidden within that cotton was a needle; if you tried to squeeze it, you would be pricked. One time, he set out for Mount Tiantai to see Amitābha Buddha. Who is Amitābha? Venerable Fenggan was Amitābha’s incarnation. Under Fenggan, there were Hanshan (“Cold Mountain”) and Shide (“拾得,” literally “Foundling”), incarnations of Mañjuśrī and Samantabhadra, respectively. As Zhaozhou headed to Mount Tiantai, it had just rained; on the ground, he saw many hoofprints left by cows. He also spotted a young boy riding on a cow’s back while blowing a flute—this boy was Hanshan in disguise. The boy asked Zhaozhou, “Venerable Elder, do you still recognize a cow?” (In Chinese, “上座” is a respectful address for senior monks.) If Zhaozhou had answered, “Yes, I recognize it,” he would have fallen into the trap, exposing his lingering attachment to phenomena. Another Chán master, Danxia Tianran, once tested a visiting monk in a similar way: “Where have you come from?” “From the foot of the mountain,” the monk answered. Danxia said, “Have you eaten?” The monk replied, “Yes, I have.” Danxia asked, “Does the one who served you food have eyes or not?”—meaning the person giving you alms misjudged, feeding an ordinary mind entangled in phenomena.
But Zhaozhou was a grand master, not easily trapped. So when Hanshan asked, “Do you still recognize a cow?” Zhaozhou answered, “I do not recognize it.” This echoes the story of Bodhidharma and Emperor Wu of Liang: The emperor asked, “Who is facing me?” Bodhidharma replied, “I do not know.” Neither of them was lacking self-awareness; rather, they pointed directly to the impossibility of grasping “someone” or “something” in ultimate truth. Since Hanshan asked about the “cow,” Zhaozhou swept away all traces of duality by saying, “I do not recognize it.”
Hearing this, Hanshan pointed at the cow’s hoofprints and said, “These are five hundred Arhats roaming the mountain.” Zhaozhou asked, “If they are Arhats, why have they gone off as cows?” Hanshan said, “Heaven, Heaven!” By this, he meant: “You’re still making distinctions, looking at footprints and dividing them into Arhats and cows—your discriminative mind is too strong!” With that cry of “Heaven, Heaven!,” he tried to envelop Zhaozhou in his net of Chán. But Zhaozhou, being a truly adept master, could still pivot freely even where there seemed no room to move—like an expert Taiji practitioner deflecting a thousand pounds with four ounces. He burst out laughing. Hanshan demanded, “What are you laughing at?” Zhaozhou replied, “Heaven, Heaven!”—implying, “You are likewise grasping that something is there. Why question my laugh?” Hanshan then praised him, saying, “This guy truly possesses the quality of a great man,” meaning that Zhaozhou displayed the spirit of a great liberator.
In Chán Buddhism, we are taught to see our nature at all times, within every situation, and never be swayed by phenomena. As Great Master Yongjia said, “Walking is Chán, sitting is Chán; speaking or silent, moving or still—the (fundamental) essence is at ease.” Chán is everywhere, in every moment—hence, “Every day is a good day.” Therefore, “not abandoning saṃsāra and yet abiding in purity.” The fundamental essence is pure; wherever one goes is a bodhimaṇḍa. What appearance of saṃsāra remains to be grasped?
Original Text (Paragraph 14):
趙州禪師,人稱「趙州古佛」,說起話來妙得很,軟綿綿的像團棉花,但是你捏不得。為什麼?棉裏藏針,一捏就扎手。有一次,他要到天臺山去見阿彌陀佛。阿彌陀佛是誰?豐幹禪師就是阿彌陀佛的化身。豐幹禪師座下有寒山子、拾得子,是文殊菩薩、普賢菩薩的化身。趙州禪師走到天臺山,剛剛下過雨,地下明顯地印著很多牛蹄印。他看見一個童子,騎在牛背上吹笛子,這童子就是寒山子。童子問趙州:「上座還識牛麼?」上座,是對僧人的尊稱。他問趙州禪師:你還認得牛嗎?要是答「認得」就上當了,那就證明你還沒超出著境粘心的凡夫境界。另一位禪師丹霞天然就曾問來僧:「甚處來?」僧云:「山下來。」霞云:「吃飯了也未?」僧云:「吃飯了。」霞云:「將飯來與汝吃的人,還具眼麼?」給你飯吃的那個人,長了眼睛沒有?意思是,他看錯了人,供養了你這個著境粘心的俗漢。趙州禪師是大手筆的宗師,不會上這個當。寒山子問:「上座還識牛麼?」趙州答:「不識。」這就像達摩祖師回答梁武帝一樣。梁武帝問:「對朕者誰?」摩曰:「不識。」達摩祖師連自己也不認識嗎?趙州禪師連牛也不認識嗎?不是這個意思!在認識、不認識上著眼都錯。達摩祖師答「不識」是針對問話中的那個「誰」,趙州禪師答「不識」是針對問話中的那個「牛」,二答同出一轍,都是掃蕩一切粘滯、超越一切能所相對,不著在「誰」上、不著在「牛」上,將赤裸裸淨灑灑的靈明真心和盤托出。寒山子聽到趙州禪師答「不識」,就指著牛蹄印說:「此是五百羅漢遊山。」趙州問:「既是羅漢,為甚麼卻作牛去?」寒山子說:「蒼天、蒼天!」這是什麼意思?這是說,你這個人分別心熾盛。一切眾生都是佛,都具如來智慧德相,你還從腳印上分別羅漢、牛啊!「蒼天、蒼天!」就把趙州禪師罩住了。趙州畢竟是大手筆宗師,善於在無法轉身處轉身,就像太極推手一樣,四兩撥千斤,於是他哈哈大笑。寒山子問:「作甚麼?」你笑什麼?趙州說:「蒼天、蒼天!」意思是,你問「作甚麼」,還是有個東西在啊!寒山子讚歎道:「這廝兒宛有大人之作。」你具有大丈夫的作略,具有解脫者的風範。
宗下叫我們時時見性,在一切作用中見性,不跟境界跑。永嘉禪師說:「行亦禪,坐亦禪,語默動靜體安然。」禪宗禪宗,處處是禪,時時皆宗,故云:「日日是好日」。所以,「不捨輪迴而住清淨」。本體清淨,在在處處都是道場,還有輪迴相可得麼?
English Translation (Paragraph 15):
“Liberation from the entanglements of impurity and purity; no practicing or correcting by contrived efforts; resting in spontaneous abiding.”
If one endlessly discriminates between impurity and purity, one becomes entangled by these concepts and thus bound. Getting free from these entanglements is “liberation from the entanglements of impurity and purity.” The Vajra Sūtra teaches: “One should produce the mind that abides in no place,” which is simply a teaching of being unattached—responding freely to all conditions without sticking anywhere. When one can thus give rise to a numinous and marvelous mind that never abides, that is “non-action in cultivation.”
Before the Eighth Bhūmi (the eighth stage of a Bodhisattva), one still engages in deliberate cultivation and correction of mind. For example, we teach practitioners to be ever-watchful of their fundamental essence. This watchfulness is indeed a method of deliberate cultivation. But if you do not employ it, you’ll succumb to your heavy habitual tendencies; as soon as you lose awareness, your mind immediately attaches to appearances and circumstances, chasing after deluded thoughts again. Hence, you must keep up vigilant observation at all times. This transforms deliberate effort into effortless effort. Only a Bodhisattva from the Eighth Bhūmi onward can truly have “no practicing or correcting by contrived efforts, resting in spontaneous abiding.”
The term “cultivation and correction” implies non-scatteredness, maintaining unwavering mindfulness at every moment—clear and aware, still and alert, silent yet awake, awake yet silent. “No practicing or correcting” means that even the notion of observation vanishes, revealing the ultimate state of effortless cultivation. Please take note: This does not mean you should try to jump directly to that now; first, you must move from deliberate effort to no effort. You must not imagine your practice is already perfected merely by some initial progress. We must progress and advance still further: even reaching the Eighth, Ninth, or Tenth Bhūmi, or the stages of equal enlightenment and wondrous enlightenment is not final; only attaining ultimate enlightenment—complete Buddhahood—marks the true end. So we must exert ourselves in practice, and only when practice reaches its ultimate perfection can one naturally abide. We begin with “deliberate cultivation and correction,” and only then can we reach “no practicing or correcting by contrived efforts.” The most crucial point is to recognize the true mind where deluded thoughts subside, and protect it diligently at all times.
Original Text (Paragraph 15):
「解脫染淨纏縛,無功用修正而任運也。」
對污染、清淨分別不休,就被染、淨的概念纏住束住了。從這種纏縛中解脫出來,就是「解脫染淨纏縛」。《金剛經》云:「應無所住,而生其心」,應是隨順,無所住是不粘滯,隨一切緣而不粘滯,生靈妙無住之心,這是「無功用修正」。八地以前的菩薩都是有功用修正,比如我們教大家時刻照顧本來,照顧就是有功用修正,但是你不照顧不行,習氣重啊!一旦忘記掉,就又住相、住境了,又跟妄念跑了。所以,要時時刻刻注意觀照,這是從有功用轉化到無功用的方法。八地以上的菩薩,才能「無功用修正,而任運也。」修正者,就是不要散亂,時時刻刻正念昭昭,了了分明,惺惺寂寂,寂寂惺惺。無功用者,連觀照之心都沒有了,這才是「無功用修正」。諸位注意,不是現在讓你馬上做到,而是要從有功用到無功用。有功用修正時,不要認為這樣修就滿足了,就以為是修好了。我們要進步、進步、更進步,八地、九地、十地不算,等妙二覺還不算,要究竟覺——圓成佛果才能了手。所以,要努力做功夫,功夫做到最後才能任運。要從「有功用修正」著手,不這樣,怎麼能到「無功用修正」的程度呢?那就要於妄念息處,識得真心,時時保護它,這點最重要。
English Translation (Paragraph 16):
“If one lacks the Dharma power of recognizing this nature, then even possessing the loftiest viewpoints or the most profound practices is of no benefit to the mind.”
“Recognizing this nature” means recognizing the Dharma Body. If you only know how to apply effort mechanically, or you merely speak wonderful theories, yet you fail to recognize the Dharma Body—then you do not have this Dharma power. Without such Dharma power, “even if you possess lofty viewpoints or profound practice, it does not benefit your mind.” Lofty viewpoints refer to understanding extensive doctrines and presenting them eloquently. Profound practice refers to skillful meditative absorption, going deep into samādhi. But if one does not recognize the Dharma Body, these alone are useless.
Chan Master Xiangyan was a disciple of Great Master Baizhang. He was very bright, thoroughly versed in sutras, treatises, and Chan teachings; he could respond with ten answers to one question. Yet he lacked the Dharma power of recognizing this nature—he had not realized the Dharma Body. After Great Master Baizhang’s parinirvāṇa, Xiangyan went to consult his elder Dharma brother, Chan Master Weishan. Weishan said, “I hear that at our late master Baizhang’s place, if asked one question, you responded with ten answers; if asked ten, you responded with a hundred. That merely shows your quick intellect, conceptual understanding, and mental processes—the root of birth and death. Before your parents were born, say a word about your original face!” Xiangyan was stumped, at a loss for an answer. He searched the scriptures and the texts he had read, but could not find a single phrase to use. Realizing the futility, he exclaimed, “A drawn cake does not satisfy hunger!” Several times he pleaded with Weishan, “Please just tell me the answer!” Weishan replied, “If I told you, you’d scold me afterward. What I could tell you would only be my own words—it would not truly concern you!”
Hence, without this Dharma power of recognition, there is no genuine benefit for cultivating the mind. Greatly disappointed, Xiangyan burned all the writings he possessed and declared, “In this life, I will no longer study the Buddha-Dharma. I’ll just be an ordinary monk earning my meals, sparing my mind from this trouble.” Then he tearfully bade farewell to Weishan and went to live in an abandoned temple (the former residence of National Teacher Zhong in Nanyang), sustaining himself by farming. He gave up worldly fame and profit by renouncing lay life to cultivate the Way, and he also relinquished the notion of “enlightenment” or “attainment,” focusing on a single point without distraction. Day by day, in all actions—walking, sitting, tilling—he kept the question “What is my face before my parents were born?” in mind.
Although the “investigation of the huatou (話頭)” was widely promoted by Great Master Dahui Zonggao in the Song Dynasty, making it highly popular in Chan monasteries, Xiangyan lived in the Tang Dynasty, a time when most Chan practitioners did not rely on huatou practice but used direct pointing methods. We can consider Xiangyan a precursor to huatou meditation. He did not chase after worldly learning or conceptual Dharma talk, but single-mindedly investigated his question. Then, one day, while clearing land to plant, his hoe struck a piece of rock. He lifted it and tossed it aside; it hit a bamboo near the field—“Crack!” Instantly, Xiangyan was awakened from his great dream of birth and death, directly realizing his original nature. Ah! So that’s how it is! This is what Chan circles call “breaking through in one’s investigation.” As for what he actually saw in that moment—he never explicitly disclosed it. Fortunately, he did not reveal it; otherwise, “What was your face before your parents were born?” would no longer be a viable huatou for people to investigate later, for having a ready-made answer prevents genuine doubt from arising.
Original Text (Paragraph 16):
「如無此解法之道力,雖有至高之見地、甚深之修持,亦於心無利。」
「解法」就是認識法身。如果只知道死做功夫,或者道理講得很好,但卻不認識法身,就是「無此解法之道力」。若無此道力,「雖有至高之見地、甚深之修持,亦於心無利。」至高之見地,指道理懂得很多,講得很好。甚深之修持,指打座功夫很好,入定很深。若不認識法身,只有這些是不行的。香嚴禪師原是百丈禪師的弟子,他很聰明,對經論禪語樣樣通達,問一答十,但卻沒有解法之道力,沒有認識法身。百丈禪師圓寂之後,香嚴就去參問他的師兄溈山禪師。溈山禪師看到香嚴來了,對他說:「我聞汝在百丈先師處,問一答十,問十答百,此是汝聰明靈利,意解識想,生死根本。父母未生時,試道一句看!」香嚴被問住了,茫然無答。在經書上找,在他看過的文章裏找,竟找不到一句答語。他為自己歎息:「畫餅不可充饑」,屢次請求溈山禪師給他說破。溈山說:「我若說似汝,汝以後罵我去。我說的是我的,終不幹汝事。」
所以,若不具解法的道力,於修心沒有什麼實際利益。香嚴禪師遂將平日所看的文字燒掉,氣憤地說:「此生不學佛法也。且作個長行粥飯僧,免役心神。」便泣別溈山禪師,到一所荒廢了的古寺廟(南陽忠國師遺跡)裏住下,自耕自食。他燒卻文字,不學佛法,掃掉了「至高之見地」;長行粥飯,免役心神,排除了「甚深之修持」。但「父母未生時」這個話頭,他卻時時處處沒有忘記。禪宗參話頭的修法,是由宋朝的大慧宗杲禪師力倡而風靡禪林。香嚴禪師是唐朝人,那時禪宗多用直指,參話頭並沒有廣行。香嚴禪師可謂是開了「參話頭」的端倪。他行也參、坐也參、下地耕田也參,正所謂「行住坐臥,不離這個」。他不但拋卻了世間名利,出家學道,而且掃除了「開悟」、「成道」等種種概念,置心一處。這樣久久行去,好消息就要來了。有一天,他開荒種田,一鋤頭鋤過去,鋤到一塊瓦礫,他拿起一擲,正好打在田邊的竹子上,「啪啦」一聲,震醒了生死大夢,頓時打開本來。噢!原來如此。這在禪宗謂之「破參」——參破了所參的話頭。那麼,父母未生時是什麼面目啊?香嚴禪師沒有說破。幸好他沒說,不然,「父母未生時」以後就不能作為話頭來參了。有了現成答案,就提不起疑情了。
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English Translation (Paragraph 17):
By the time of the Song Dynasty, due to Great Master Dahui Zonggao’s advocacy, investigating huatou (critical phrases) became widespread. One monk also investigated the huatou “What was my face before my parents were born?”—yet unlike Chan Master Xiangyan, who burned his books, stopped studying the Dharma, and lived as a simple meal-taking monk to spare his mind, this monk did not entirely cut off the “lofty viewpoints” or the “profound cultivation.” He continued to rely on them, and thus could not fully free his mind. His approach to investigating the huatou became too strained. Over time, he actually went mad: he wandered the streets muttering to himself, sleeping outdoors, yet he never forgot the question “What was my face before my parents were born?”
One day, he came upon two brothers quarreling, and their uncle stepped in to mediate. The uncle scolded them: “When your father was alive, he was a man of 面目 (miànmù)…”—in common usage, 面目 means ‘face’ or ‘reputation,’ implying he had status and prestige. Hearing the words 有面目 (“he had face/reputation”), the crazy monk foolishly pushed into the crowd, trying to locate this so-called “face.” The uncle continued chastising the brothers: “Yet here you are, brawling—what is this? So disgraceful (沒面目)!” The moment the monk heard 沒面目 (“no face”), suddenly—“the sky shattered, the great earth sank away,” and the true reality of suchness shone forth. He broke through in his investigation, attained awakening on the spot, and from then on was no longer insane but roamed about at ease. “No face” is precisely the signless reality, one’s self-nature. Merely knowing the principle of signlessness without actually seeing one’s self-nature has no real application; no matter how eloquently one can speak—like conjuring flowers in the sky or lotuses sprouting from the earth—it’s of no use. One must bring it down to the depths of one’s own heart, truly perceive self-nature, and only then can one penetrate the myriad states.
Original Text (Paragraph 17):
到了宋朝,由於大慧禪師的提倡,參話頭盛行。有一個和尚也參「父母未生時」這個話頭。他不像香嚴禪師那樣,燒卻文字、不學佛法、長行粥飯、免役心神,他對至高之見地、甚深之修持掃得不盡,就不免役使心神,參話頭過急。久久他變得瘋顛了,嘴裏念念叨叨,露宿街頭巷尾,然而「父母未生前的本來面目」卻時時處處沒有忘記。有一天,他遇到兩兄弟打架,叔叔出面勸阻。叔叔說:「你們父親在世的時候,可是有面目的人啊……」有面目就是有面子、有威望。這和尚一聽到「有面目」,就傻愣愣地擠進圍觀的人群,要找到這個面目。叔叔批評他的兩個侄子:「你們卻打架,像什麼話?這麼沒面目!」這和尚一聽到「沒面目」,頓然虛空粉碎、大地平沈,真如實相朗然現前,他破參開悟了,從此不瘋不顛,逍遙自在去也。「沒面目」就是無相之實相,就是自性啊!只知道無相的理論,不見自性,落不到實處,任你說得天花亂墜、地湧金蓮,也沒有用。必須落實在心地深處,明見自性,才可透得過種種境界。
English Translation (Paragraph 18):
After Xiangyan was enlightened, he bathed and burned incense, then, facing in the direction of Weishan, he made prostrations and said, “Master, your great compassion surpasses even that of my parents. Had you explained it to me at that time, would I have had this breakthrough today?” He also composed a verse:
“One strike, and I forgot all I’d known,
No further cultivation or practice required.
In all movements, I tread the ancient path,
Never do I fall into silent vacancy.
Everywhere, not a trace to be found—
Beyond all forms are my outward ways.
Those from every place who have realized the Way
All call this the supreme capacity.”
This verse was transmitted to Weishan, who shared it with his foremost disciple, Yangshan. Weishan commented: “He has indeed penetrated the matter.” Yangshan demurred: “He still might be using mental consciousness to compose these lines. It’s not necessarily genuine awakening yet. I’d better test him myself.”
When Yangshan met Xiangyan, he said, “Our master praises you for grasping the great affair. Can you show me?” Xiangyan recited his earlier verse. Yangshan replied, “These lines might be from your habitual literary prowess—if there is genuine awakening, please try something else.” Xiangyan then offered another verse:
“Last year’s poverty wasn’t real poverty;
Only this year’s poverty is truly poor.
Last year, though poor, I still had a place to stick my awl;
This year, I haven’t even the awl.”
Yangshan said, “The Tathāgata Chán may suit you, but you haven’t yet dreamed of the Patriarch Chán.” Xiangyan responded with another verse:
“I have a single ‘device’—
In the blink of an eye I see you.
If a person cannot comprehend,
Let someone call the novice attendant.”
At this, Yangshan was delighted and reported to Weishan, “At last, we can rejoice—our brother Xiangyan has indeed awakened to the Patriarch Chán!” Xiangyan’s Dharma name was Zhixian. Though originally a disciple under Baizhang, he attained enlightenment through Weishan’s skillful encouragement, so Xiangyan became recognized as a disciple of Weishan. We needn’t elaborate further here—this kōan is left for readers to investigate on their own.
Original Text (Paragraph 18):
香嚴禪師破參悟道之後,沐浴焚香,遙向溈山方向禮拜說:「和尚大慈,恩逾父母。當時若為我說破,何有今日之事!」乃有頌曰:「一擊忘所知,更不假修持。動容揚古路,不墮悄然機。處處無蹤跡,聲色外威儀。諸方達道者,咸言上上機。」這個頌傳到了溈山那裏,溈山禪師對他的高足弟子仰山禪師說:「此子徹也。」仰山卻說:「此是心機意識,著述得成。待某甲親自勘過。」他要親自考考香嚴。仰山見到香嚴,說:「和尚讚歎師弟發明大事,你試說看。」香嚴舉出前頌,仰山說:「此是夙習記持而成。若有正悟,別更說看。」香嚴又頌曰:「去年貧,未是貧;今年貧,始是貧。去年貧,猶有卓錐之地;今年貧,錐也無。」仰山說:「如來禪許師弟會,祖師禪未夢見在。」香嚴禪師又成一頌:「我有一機,瞬目視伊。若人不會,別喚沙彌。」仰山聽後大喜,報告給溈山說:「且喜閑師弟會祖師禪也。」香嚴禪師法名智閑,故仰山稱他「閑師弟」。他原是跟百丈禪師學禪,但後來在溈山禪師的激勵下開悟,就成了溈山禪師的弟子。我們在這裏不能扯得太遠,這段公案就不再解釋了,留給你們自己去透吧。
English Translation (Paragraph 19):
Despite the large crowd here listening to the lecture, if one lacks “the Dharma power of recognizing the nature,” one’s foundation may remain unsteady. At the first sound of another person proclaiming, “My method is so wonderful, so supreme!” you may slip away to chase “the loftiest viewpoint.” Or if you hear someone else say, “My method is so powerful—it can unleash great supernatural powers!” you may run after it for “the most profound practice.” But you don’t realize that the true mind is the root! “If you lack this Dharma power of recognizing the nature, even lofty viewpoints and profound practices provide no benefit to your mind.” Your theories can’t stand up to birth-and-death; your magical powers won’t count as true liberation. If one does not recognize the root, it’s all pointless. If you do not attain the leak-free wisdom, even if you develop five sorts of supernatural abilities, they are demonic powers, not leading to liberation. Because “without the Dharma power of recognition…they bring no benefit to the mind.”
Original Text (Paragraph 19):
別看現在這裏有這麼多人聽講,若無「解法之道力」,腳跟未必站得穩。一聽人家說,我的法怎麼好、怎麼妙、怎麼高超,一下子就滑過去了,他要學「至高之見地」。一聽人家說,我的法多麼多麼有力量,能出多大多大的神通,馬上就跟著跑了,他要學「甚深之修持」。他不曉得真心是根本啊!「如無此解法之道力,雖有至高之見地、甚深之修持,亦於心無利。」你那理論敵不得生死,你那神通算不上解脫。若不認識根本,沒有用處。若不得漏盡通,即使發了五神通,也是妖通。不但不能解脫,還有入魔的危險。因為「無解法之道力……於心無利」啊!
English Translation (Paragraph 20):
“If the power of affliction remains unweakened, it is not the true path.”
Why is “the Dharma power of recognizing the nature” so crucial? Because if you lack it, you have not realized the signless true mind. This means “the power of affliction remains,” so you stay locked in afflictions; it cannot be the genuine path of liberation. We who study the Buddha’s teachings must recognize the root so that we obtain this “Dharma power of recognizing the nature,” which is the real, true path—otherwise, following heterodox or demonic teachings would only make us become a “child of Māra” or “grandchild of Māra,” never achieving Buddhahood!
Original Text (Paragraph 20):
「煩惱力未退,非真實之道。」
為什麼「解法之道力」這麼重要呢?因為若無此道力,便不識無相之真心,那就是「煩惱力未退,非真實之道。」你心中的煩惱力沒有退掉,總在煩惱當中,就不是真實解脫之大道。我們學佛,要認識根本,從而得此「解法之道力」,這才是「真實之道」,不能跟著邪魔外道走。跟邪魔外道走,將來會成魔子魔孫,而不會成佛的啊!
English Translation (Paragraph 21):
“If one obtains this subtle key of self-arising and self-ceasing, then even without the highest understanding of the Dharma or the deepest reliance on meditative techniques, one’s self-nature will most certainly be freed from the bondage of dual attachments.”
We realize that deluded thoughts cannot truly be grasped, so we need not suppress them; we let them arise and cease on their own. At the precise juncture of arising and ceasing—“since delusions are fundamentally pure”—by swiftly looking inward, you seize it all at once, thereby recognizing the true mind. Thus you gain “this subtle key of self-arising and self-ceasing.”
When we sit in meditation and thoughts arise, don’t pay them any heed; simply recite your mantra and allow thoughts to come and go on their own. If you try to forcibly keep them from arising, chanting in your mind, “Stop arising, stop arising,” you’ll grow tense in your chest and feel distressed, uneasy, uncomfortable. Many people experience that tightness in the chest due to too much tension. By letting thoughts come and go without following them, you can remain relaxed and, in time, enter samādhi. Through continuous mantra recitation, you eventually attain meditative absorption and from samādhi arises wisdom. Whether meditating or going about daily life, it’s the same principle. Just like walking along Nanjing Road and Tibet Road in Shanghai, where multitudes of people and vehicles pass by—if you don’t cling to them, they just pass. Thoughts arise; you let them arise and vanish. They do not last long. They vanish naturally. But if a thought arises and you fail to notice, that spells trouble. You are clearly running off after it unconsciously—clinging to it and letting your mind dwell there. How can that be called cultivation? Therefore, seeing the arising of thoughts and refusing to chase them—letting them come and go naturally—is extremely important.
Thus, “by obtaining this subtle key of self-arising and self-ceasing, even if one has no lofty doctrinal perspectives to hold, nor profound meditative techniques to rely upon, one’s self-nature will surely be freed from the bondage of dual attachments.”
Original Text (Paragraph 21):
「如得此自起自滅之妙要,雖毫無至高見地之持法與甚深修法之緣依,然其自性亦決能從二執之纏縛得解脫。」
我們認識到了妄念根本不可得,就不用去管它,不用去壓制它,任它自起自滅。在「起滅隨無」之際,「隨妄本淨」,回光一瞥,一把擒來,從而識取真心,便得「此自起自滅之妙要」了。我們打坐的時候,念頭來了不要去睬它,只管持咒,任它念頭自起自滅。如果你要壓住它,在心裏念叨:「不要起、不要起」,那你就會胸口發悶,很緊張、很難過、很不舒服。很多人胸口發悶就是這麼回事,他太緊張了。只要不跟著念頭跑,讓它自起自滅,就會輕鬆爽快,久久則定,隨著你念咒功夫的深入,慢慢地入定了,進而由定開慧。打坐時如此,平時也如此。就像在南京路、西藏路(上海繁華處)路口,人來人往、車來車去。他們來了與你不相干,你不拉他們,他們就過去了。念頭起了你就讓它起,它自起自滅,並不長久,自然就滅掉了。但如果念頭來了,你不知道,那就壞了。分明是跟著妄念跑而不自知,分明是攀緣住著,哪里還是修行啊!所以,看見念頭,不跟它跑,任它自起自滅,這非常重要。「如得此自起自滅之妙要,雖毫無至高見地之持法與甚深修法之緣依,然其自性亦決能從二執之纏縛得解脫。」
English Translation (Excerpt 1):
“The phrase ‘having a supreme doctrinal perspective to uphold’ refers back to what was mentioned as ‘the supreme doctrinal perspective.’ The phrase ‘relying on a profound method of cultivation’ refers to what was mentioned as ‘profound cultivation.’ Even if one has a supreme doctrinal perspective to uphold and a profound method of cultivation to rely upon, neither is dependable. What is crucial is ‘the Dharma power of recognizing (解法)’, which is precisely ‘the subtle key of self-arising and self-ceasing.’ The previous sentence says that without obtaining this subtle key, even if you possess a lofty doctrinal view and deep cultivation, you cannot be liberated. This sentence says that once you gain this subtle key, even if you do not possess lofty views or deep cultivation, you can still become liberated. These two lines—one negative, one affirmative—both emphasize the importance of ‘the Dharma power of recognizing (解法).’ In truth, only after gaining this subtle key can one truly be said to have a supreme doctrinal perspective, and only by possessing this Dharma power can one truly have profound cultivation. The so-called lofty view and profound cultivation mentioned above are in the realm of having attributes and are relatively lofty; but when one obtains this subtle key and possesses this Dharma power, that is transcendent, free from attributes, and absolutely lofty.”
Original Text (Excerpt 1):
「至高見地之持法」,即前句講的「至高之見地」。「甚深修法之緣依」,即「甚深之修持」。有「至高之見地」可持、有「甚深之修持」可依,這都不可靠。「解法之道力」,即「自起自滅之妙要」,才是最重要的。前句是說,若不得妙要,縱然具有高見、深修,也不得解脫。此句是說,得此妙要,就算不具高見深修,也能得解脫。這兩句話,是從一反一正兩個方面強調「解法之道力」的重要性。其實,得此妙要方稱至高之見地,具此道力才是甚深之修持。前述見地修持之高深,是有相的、相對的高深;得此妙要、具此道力,才是超越的、離相的、絕對的高深。
English Translation (Excerpt 2):
“‘Moreover, one’s very self-nature will surely become freed from the shackles of the two attachments.’ The ‘two attachments’ are the grasping at dual extremes, and there are many ways to explain this. It includes grasping good vs. bad, existence vs. non-existence, right vs. wrong, emptiness vs. existence, as well as grasping at a personal self or grasping at dharmas. There are indeed many kinds of ‘two attachments,’ all of which lean toward one extreme or another. ‘Personal self-view’ arises when one identifies this body or these thoughts as ‘I.’ Thus, everything orbits around me as the center; one wants everyone else to comply, accept one’s ideas, and submit to one’s will, giving rise to arrogance and pride. The Two Vehicles—Śrāvakas and Pratyekabuddhas—may have eradicated the attachment to personal self, yet they still harbor the ‘attachment to dharmas’: there is a dharma to practice, a path to accomplish. The Emptiness-oriented school in the Mahayana tradition teaches ‘emptiness’ with a very lofty view and a subtle, rigorous theory, but if one grows attached to emptiness, that becomes ‘attachment to emptiness.’ Meanwhile, a ‘substantialist’ Mahayana school such as the Faxiang (Yogācāra) School teaches ‘existence’—also a lofty view with detailed theory—but if one clings to existence, that becomes ‘attachment to existence.’ Through countless lifetimes, people have grown accustomed to clinging, so they are deeply bound by these two attachments—i.e., the ‘fetters of duality.’ They bind us, preventing liberation. However, if you obtain this ‘subtle key of self-arising and self-ceasing,’ and possess this ‘Dharma power of recognizing,’ then these two attachments cannot hold you for long. You will most certainly gain liberation from the shackles of those dual attachments.”
Original Text (Excerpt 2):
「然其自性亦決能從二執之纏縛得解脫」。「二執」就是執兩邊,有好多種講法。執好執壞、執有執無、執是執非、執空執有,還有人我執、法我執。二執很多啊!都是倒向兩邊的。「人我執」,認這個身體或這個思想為我。這是我,以我為主,你們都不要抵抗,都要依從我,都要執行我的意見,都要服從我的意志,貢高我慢全都來了。二乘,就是羅漢、辟支佛,他已除掉了「人我執」,但還有「法我執」——有法可修、有道可成。大乘空宗講「空」,見地很高超,理論很細密。但卻不能執著,執著了便是「執空」。大乘有宗,如法相宗,它是講「有」的,見地也很高超,理論也很細密。但也不能執著,執著了便是「執有」。人們多生歷劫執著慣了,深受「二執」的纏繞束縛,即「二執之纏縛」。它捆住我們,使我們不得解脫。但是,假如你得此「自起自滅之妙要」,具此「解法之道力」,它也捆不了多長時間,你一定能夠從「二執之纏縛」中解脫出來。
English Translation (Excerpt 3):
“‘It is as though having arrived at a land of gold, where searching for some other kind of stone is impossible to achieve.’”
Original Text (Excerpt 3):
「如到金洲,求他石了不可得。」
English Translation (Excerpt 4):
“A golden land is a place composed entirely of gold. Does such a place exist? Indeed, there is such a place—and even places far surpassing it. The Western Pure Land of Ultimate Bliss is superior to a land of gold. In the Western Pure Land, you could never find a single stone. The pavilions and halls there are not built of bricks or stones; they are formed from the Seven Precious Substances and are exceptionally solid and full of radiance. Thus, if you reached a ‘golden land’—a place made entirely of gold—you simply could not find a single piece of stone that was not gold. ‘Searching for some other kind of stone is impossible.’ This analogy shows that if we have obtained the ‘subtle key of arising and ceasing’ and possess the ‘Dharma power of recognizing,’ it is like having reached the land of gold, where there is nothing but gold—likewise, there is nothing but liberation. Apart from liberation, there is no other outcome, so one will certainly attain enlightenment and nothing else.”
Original Text (Excerpt 4):
金洲,純是黃金的地方。有這種地方嗎?何止是有!還有比這更好的地方。西方極樂世界就比金洲更好。在西方極樂世界,想找塊石頭是不可能的。樓臺殿閣,也不是石頭磚頭造的,那是七寶合成,異常堅固,充滿光明。你若到了「金洲」——純是黃金的地方,根本無法找到一塊不是黃金的其他石頭——「求他石了不可得」。這比喻我們若是得了起滅之妙要、具有解法之道力,就像是到了金洲,除了黃金沒有別的,比喻除了解脫沒有別的,那就只能得解脫,得不到別的,是必定能成道的。
English Translation (Excerpt 5):
“‘Whatever deluded thoughts may arise, whether active or quiescent, all become the directly manifest state of true samādhi.’”
Original Text (Excerpt 5):
「任何所起之動、靜妄想,皆唯現成之真實定境。」
English Translation (Excerpt 6):
“This statement means that whatever deluded thoughts occur—be they active deluded thoughts or quiescent deluded thoughts—can only manifest as the present, genuine state of samādhi; they are no longer just ‘delusions.’ It is like ‘arriving at a land of gold and being unable to find any other stone.’ Having arrived here, one finds only true samādhi and cannot find anything that is merely a deluded thought. Why can deluded thoughts be turned into a true state of samādhi? It is because one has gained the subtle key of arising and ceasing and thus possesses the Dharma power of recognizing.”
Original Text (Excerpt 6):
這句話的意思是:隨便起什麼妄想,動的妄想也好、靜的妄想也好,都只能是現成的真實定境,已不是什麼妄想了。就像「到金洲,求他石了不可得」一樣,到了這裏,唯有真實定境,找不到什麼妄想。為什麼妄想能轉為真實定境呢?那是因為得了起滅之妙要,具有解法之道力故也。
English Translation (Excerpt 7):
“You may ask, ‘Aren’t deluded thoughts always active? Are there such things as quiescent deluded thoughts?’ Indeed, seeking quiescence can itself be a deluded thought—such as single-mindedly pursuing meditative absorption, wanting to remain in samādhi for several eons, completely inhabiting that state of samādhi that you can ‘obtain.’ This is precisely quiescent deluded thinking. Therefore, when we say not to hold expectations of entering samādhi as soon as you sit down, we call that ‘quiescent deluded thought.’ Once deluded thinking arises, the meditation session is ruined. One should simply allow the natural process, without worrying about whether you enter samādhi or not—just keep reciting your mantra continuously, one phrase after another, and you will naturally enter samādhi. Moreover, clearly knowing your environment is unsuitable or lacking the proper conditions, yet obsessing about withdrawing to some remote, quiet place, is another form of ‘quiescent deluded thought.’ ‘Active deluded thoughts’ are even more numerous—for instance, wanting this or that, all are active delusions.”
Original Text (Excerpt 7):
你可能會問:妄想都是動的,還有靜的妄想嗎?是的。求靜也是妄想,一味追求入定,一定要定幾個劫,住在定上,有定境可得,這就是靜的妄想。所以我們說,打坐的時候不要有入定的企盼。一上座就追求入定,正是「靜妄想」。妄想一起,這一座就坐不好了。要隨順而入,不去管它定不定,總是持咒不停,一句頂著一句念咒,那就自然入定了。還有,明明知道環境不允許,條件不具備,偏要想到一個幽靜的地方去修行,這也是「靜妄想」。「動妄想」就更多了,要這要那,都是動的妄想。
English Translation (Excerpt 8):
“Although there are many active and quiescent deluded thoughts, all of them are actually the present, genuine state of samādhi. Let thoughts arise and vanish without paying them any attention; at all times be aware of your true mind and recognize your original face, never running after delusions. Naturally, liberation is achieved, naturally it is samādhi. As we have discussed, real samādhi is not merely remaining still as if lifeless; rather, it is not being confused by conditions. No matter what circumstances appear, one’s mind remains unshaken. That is the great samādhi in which there is neither exiting nor entering. For instance, seeing a youthful beauty—what is she, really? Just a skeleton of white bones and a foul, reeking body. What is there to be attracted to? Why let your mind be stirred, why run after her? Clearly, it is your lustful mind at work. ‘A sixteen-year-old maiden, soft as congealed butter, wields a sword at her waist to slay common folk. Though we do not see heads falling, secretly she destroys the marrow of one’s bones.’ Lust is truly the root of birth and death! Friends, if you do not cut off lust, you cannot be reborn in the Western Pure Land. Some may say, ‘Between husband and wife, at least it is legitimate desire.’ Ha! ‘Legitimate desire’ is just a concession to your habits, a skillful means of speaking. Knowing that a married couple cannot yet cut off desire entirely, we say ‘legitimate desire,’ aiming to discourage any illicit behavior. Ultimately, however, even ‘legitimate desire’ must be severed. Why? Because to be reborn in the Western Pure Land, one must eradicate lust. If one’s lust remains, one cannot be pure, which does not accord with the Pure Land. Then how could one be reborn there? Lustful desire is the worst hindrance. Even if you have developed supernatural abilities, once lust arises, your powers disappear. After Yunmen Chan Master lived three lifetimes as a king, he lost every bit of his powers. In a past life as a king with countless consorts, he was overindulgent with women, and all his powers vanished completely. There is also the example of a great Arhat from the West whose physical body could fly. One day, a king invited this Arhat to the palace for offerings, and the Arhat flew into the palace. The king respectfully requested his queen—an exceptionally beautiful woman—to offer the Arhat some wine. The Arhat’s mind was stirred the moment he beheld her beauty; in that instant, his powers were lost, and he could not fly back out. Many such stories exist; thus, one must not allow lustful desire to move.”
Original Text (Excerpt 8):
儘管動的、靜的妄想很多,但這些都是現成的真實定境。念起念滅,不睬它,時時識得真心,認取本來面目,不跟妄想跑,當然得解脫,當然是定境。我們講過,並不是死坐在那裏不動才是定,而是對境不迷惑,任何境界現前,我都心不動搖,這才是無出無入的大定。比如二八佳人、妙齡少女,她是什麼東西?白骨骷髏、臭軀殼,臭得很,有什麼好看?你為什麼見之心動?為什麼跟她跑?分明是淫欲心在作怪。「二八佳人體似酥,腰間仗劍斬凡夫。雖然不見人頭落,暗裏摧盡骨髓枯。」淫欲是生死根本啊!諸位,若淫欲不斷,西方極樂世界是生不去的。有人說,夫妻之間可是正淫啊!哈哈!夫妻正淫那只是隨著你的習性,方便說說而已。知道你們夫妻的淫欲心一時斷不了,故說夫妻正淫,意在不能邪淫。說到究竟處,正淫也要斷!為什麼?要生西方極樂世界,就要斷除淫欲心。淫欲不斷,不能清淨,與淨土不相應,怎麼能生到淨土去?淫欲心最壞,即使你發了神通,淫欲心一來,神通就沒有了。雲門禪師三世為王之後,神通一點都沒有了。他前生作人王,三宮六院、七十二妃,女人太多,神通全失光了。西天有個大阿羅漢,肉身能飛行。國王請這個羅漢到王宮裏應供,羅漢一下子就飛進了王宮。國王恭敬大阿羅漢,讓王妃出來敬酒。這王妃長得非常漂亮,羅漢看見她,心動了一下。就這一下,神通沒有了,不能飛回去了。這種例子還有很多,所以,淫欲心不能動啊!
English Translation (Excerpt 9):
“‘If you seek once again a self-nature that is confused and chaotic, you will find nothing at all.’”
Original Text (Excerpt 9):
「復求迷亂自性者,了不可得。」
English Translation (Excerpt 10):
“Once you recognize your own self-nature and diligently maintain that recognition everywhere and at all times, over the course of prolonged practice, you will realize the Path. At that point, if you then try to look back and search for the ignorant delusions of a confused self-nature, you will find nothing—‘If you seek once again a confused and chaotic self-nature, it is nowhere to be found.’ Some people ask, ‘After I recognize the Buddha-nature and no longer become confused, once I achieve Buddhahood, will I get confused again?’ There is no need to worry. The Perfect Enlightenment Sutra says: ‘It is like refining gold ore; the gold is not produced by the act of refining. Although it was originally gold, it is eventually perfected through the refining process. Once it is refined into real gold, it never reverts to ore.’ Here, the term ‘refining’ is what we presently call ‘smelting.’ Since the gold ore originally contains gold, it is not generated by the smelting; that is the meaning of ‘the gold is not produced by the act of refining.’ This is a metaphor for sentient beings who inherently possess Buddha-nature, not that it arises only from cultivation. Nevertheless, although we restore the gold that was originally contained in the ore, it is ultimately through the process of smelting that we accomplish it—‘Although it was originally gold, it is eventually perfected through refining.’ In the same way, sentient beings may inherently possess primordial gnosis (本覺智) and are fundamentally aware, but due to deluded thinking and clinging, coupled with ignorance and afflictions, they must rely on practice to develop actualized gnosis (始覺智). When the actualized gnosis merges with the primordial gnosis, ignorance is broken, afflictions are cut off, and the inherent Buddha-nature is revealed. ‘Once it is refined into real gold, it never reverts to ore.’ This illustrates that once one attains the Path, one will never again become deluded.”
Original Text (Excerpt 10):
認取自性之後,時時處處綿密保任,久久就成道了。再反過來找迷亂自性的無明妄想,再也不可能找到了——「復求迷亂自性者,了不可得」。有人問,我認識佛性,不迷了,成佛之後,還會不會再迷?你不必擔心。《圓覺經》云:「譬如銷金礦,金非銷故有。雖復本來金,終以銷成就。一成真金體,不復重為礦。」這裏的「銷」,就是我們現在所說的冶煉。金礦本來就含金,並不是冶煉產生金,因為「金非銷故有」。比喻眾生本具佛性,並不是原無佛性,因修而有。然而,雖然是恢復金礦中原有之金,終究是用冶煉的手段來成就的——「雖復本來金,終以銷成就」。比喻眾生雖具「本覺智」,根本是覺的,只因妄想執著,同時具有無明煩惱,所以,必須通過修行,得到「始覺智」,始覺合本覺,從而破無明、斷煩惱,才能開顯本具之佛性。「一成真金體,不復重為礦」。比喻一旦成道,就永遠不會再迷了。
Footnotes/Annotations (if any):
1. 本覺 (primordial gnosis) and 始覺 (actualized gnosis): In Mahayana thought, 本覺 refers to the ever-present, original awareness intrinsic to every being, while 始覺 is the awakened wisdom actively realized through cultivation, which ultimately merges with 本覺 to complete enlightenment.
2. 自起自滅之妙要 (the subtle key of self-arising and self-ceasing): The crucial point for recognizing thoughts’ empty, luminous nature and allowing them to arise and subside without clinging.
3. 解法之道力 (the Dharma power of recognizing): The direct insight into the nature of mind or the Dharma Body, beyond mere theoretical understanding or meditative technique.
4. 夫妻正淫 (legitimate desire between husband and wife): A provisional teaching that acknowledges marital relations while discouraging immoral sexual behavior; ultimately, even this attachment must be transcended to attain higher realization.
Brief Explanation:
In these passages, Elder Yuan Yin emphasizes that neither profound theory nor deep cultivation alone guarantees liberation; rather, recognizing the true nature of mind (the Dharma Body) is paramount. Once one obtains the “subtle key of self-arising and self-ceasing,” dualistic attachments dissolve, and all deluded thoughts transform into opportunities for samādhi. Through diligent maintenance of this recognition, one eventually realizes the Path and never backslides into confusion—just like refining gold ore until it becomes pure gold, which can never revert to its unrefined state.
(End of Translation)
Footnotes/Annotations (if any):
1. 靈知 (numinous awareness) and 靈光 (numinous light): These terms point to the innate luminous clarity of mind in Buddhist meditative contexts.
2. 本覺 (primordial gnosis) and 始覺 (actualized gnosis): In Mahayana teachings, 本覺 refers to the original, ever-present wisdom within all beings, while 始覺 refers to the awakened wisdom that one actively realizes through cultivation, merging with 本覺 to achieve full enlightenment.
3. 無相 (signless): Translating 無相 as “signless” unless the text specifically refers to the formless realms.
4. 空樂明 (emptiness, bliss and clarity): In certain contexts, these are transient meditative experiences (nyams) in Vajrayāna or Chan practice, which should not be clung to.
5. 自性大圓滿 (Self-Nature Great Perfection): Refers to the Dzogchen principle that one’s own mind is already complete, originally pure, and pervading all.
6. 最上乘禪 (meditation of the highest vehicle): Highest or supreme vehicle of meditation, often pointing to direct, non-dual, or Mahāmudrā/Dzogchen/Chan approaches.
7. 自起自滅之妙要 (the subtle key of self-arising and self-ceasing): A crucial point for understanding that thoughts arise and cease spontaneously and that recognizing their empty, luminous nature is the key to liberation.
Brief Explanation of Key Concepts:
This text by Elder Yuan Yin presents instructions consistent with Mahamudra and Dzogchen teachings, emphasizing that all deluded thoughts, when correctly recognized, reveal the luminous, empty essence of mind, the true mind. He uses vivid analogies, Chan koans, and quotations from various sutras to demonstrate how afflictions can be transformed into wisdom. A core theme is that recognizing this nature of awareness—sometimes referred to as the fundamental essence, the Dharma Body, or self-nature—is the essential key. Without that direct recognition, even profound meditative ability or extensive theoretical knowledge cannot lead to true liberation.
Bibliographic References:
• Yuan Yin Lao Ren. Ganges Mahāmudrā (Lecture 14).
• Sutra of Perfect Enlightenment (《圓覺經》).
• Vajra Sūtra (《金剛經》).
• Selected Chan Gong’ans (Koans), including teachings of Masters Baizhang, Weishan, Yangshan, Xiangyan, Zhaozhou, et al.
(End of Translation)