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):

“The Ganges Mahāmudrā

(Sixteenth Lecture)

Composed by Elder Yuanyin

Sixteenth Lecture”

Original Text (Paragraph 1):

“恒河大手印

（第十六講）

元音老人 著

第十六講”

Footnotes/Annotations (if any):

[None]

English Translation (Paragraph 2):

“‘Without having undergone the fourth empowerment of the Vajrayāna, one cannot call it Mahāmudrā.’

Here, it refers to the Vajrayāna stipulation regarding ‘empowerment.’ Let us briefly explain the origin of ‘empowerment.’ Empowerment was a custom in ancient India. When a crown prince was about to assume the throne, an empowerment ceremony would be held. Water from the four great seas, containing jewels, fragrances, and rare objects, would be used. Then, mounted atop an elephant, water would be poured onto the prince’s head from the elephant’s tusk. Through this ceremony, they offered blessings for the king’s peace, health, and longevity, as well as peace in the country, prosperity, and abundance for the people. Empowerment is a symbol of auspiciousness. Śākyamuni Buddha, in accordance with beings, also performed empowerments for the public, conforming to this custom. As a result, the ritual of empowerment was preserved in Buddhism, and the Vajrayāna tradition places great importance on empowerment. But what exactly is meant here by the ‘fourth empowerment’? The Vajrayāna tradition practices four kinds of empowerment and five locations. A brief explanation follows:”

Original Text (Paragraph 2):

“「非經密乘第四灌頂之大手印，不能稱為大手印。」

這裏是講密宗關於「灌頂」的規定。我們稍微解釋一下「灌頂」的由來。灌頂是古印度的一種風俗習慣。太子即王位的時候，就要給他舉行灌頂儀式。要用四大海的水，把珠寶、香料、珍奇之物放在海水裏面。然後騎上大象，順著象牙把水灌到太子頭上。用這種形式祝福國王安樂、健康、長壽，祝福國家太平、國富民強、人壽年豐。灌頂是吉祥的象徵。釋迦牟尼佛恒順眾生，順應這種風俗，也給大眾灌頂。於是，灌頂儀規就在佛教裏流傳下來了，密宗就很講究灌頂。但這裏講的「第四灌頂」是怎麼回事啊？密宗講究四種灌頂、五個地方，下面解釋一下：”

Footnotes/Annotations (if any):

[1] “Vajrayāna” (密乘) refers to the Vajrayāna or Tantric Buddhist tradition.

English Translation (Paragraph 3):

“The first kind of empowerment: The Empowerment of Light. One radiates light upon the crown of the head of the Buddha-child.”

Original Text (Paragraph 3):

“第一種灌頂：光明灌頂。放光照佛子的頭頂。”

Footnotes/Annotations (if any):

[None]

English Translation (Paragraph 4):

“The second kind of empowerment: The Empowerment of Nectar. One uses nectar-water to confer empowerment upon the Buddha-child.”

Original Text (Paragraph 4):

“第二種灌頂：甘露灌頂。用甘露水給佛子灌頂。”

Footnotes/Annotations (if any):

[None]

English Translation (Paragraph 5):

“The third kind of empowerment: The Empowerment of Seed. One visualizes a seed-mantra and directs this visualization into the practitioner’s mind.”

Original Text (Paragraph 5):

“第三種灌頂：種子灌頂。觀想一個種子密咒，觀想到行人的心裏去。”

Footnotes/Annotations (if any):

[None]

English Translation (Paragraph 6):

“The fourth kind of empowerment: The Empowerment of Sealing Mudrā. One forms hand mudrās and bestows blessings upon five locations on the practitioner’s body.”

Original Text (Paragraph 6):

“第四種灌頂：執印灌頂。手結印契，加持於行人的五個地方。”

Footnotes/Annotations (if any):

[None]

English Translation (Paragraph 7):

“These five locations correspond to the Five Buddhas in the five directions. Thus, the fourth empowerment is also known as the ‘Empowerment of the Five Direction Buddhas.’”

Original Text (Paragraph 7):

“這五個地方就是五方佛，故第四灌頂又稱「五方佛灌頂」。”

Footnotes/Annotations (if any):

[None]

English Translation (Paragraph 8):

“First: The center. Vairocana Buddha (some scriptures say it is Amitābha Buddha). This represents the wisdom of the dharmadhātu’s fundamental essence. It is placed on the practitioner’s forehead.”

Original Text (Paragraph 8):

“第一個：中央。大日如來（有的經上說，是阿彌陀如來）。表示法界體性智。在行人的額頭上。”

Footnotes/Annotations (if any):

[1] “Dharmadhātu’s fundamental essence” here translates 法界體性智, denoting the wisdom that directly realizes the fundamental essence of the dharmadhātu.

English Translation (Paragraph 9):

“Second: The southern direction. Ratnasambhava Buddha. This represents the wisdom of equality. It is placed on the practitioner’s right shoulder.”

Original Text (Paragraph 9):

“第二個：南方。寶生如來。表示平等性智。在行人的右肩上。”

Footnotes/Annotations (if any):

[None]

English Translation (Paragraph 10):

“Third: The northern direction. Amoghasiddhi Buddha. This represents the wisdom of accomplishing what is done. It is placed on the practitioner’s left shoulder.”

Original Text (Paragraph 10):

“第三個：北方。不空如來。表示成所作智。在行人的左肩上。”

Footnotes/Annotations (if any):

[1] 不空如來 (Bùkōng Rúlái) is often rendered as “Amoghasiddhi” in Sanskrit. The text literally says “Not-Empty Tathāgata,” but the recognized name in classical Vajrayāna tradition is Amoghasiddhi.

English Translation (Paragraph 11):

“Fourth: The eastern direction. A (pronounced chù)-Tathāgata (Akṣobhya Tathāgata). This represents the great mirror-like wisdom. It is placed at the practitioner’s heart.”

Original Text (Paragraph 11):

“第四個：東方。阿（音同觸ㄔㄨˋ）如來（不動如來）。表示大圓鏡智。在行人的心上。”

Footnotes/Annotations (if any):

[1] 不動如來 (Bùdòng Rúlái) refers to Akṣobhya Buddha.

[2] The Chinese character “阿” is pronounced in a manner approximating “chù” here, as noted in the text.

English Translation (Paragraph 12):

“Fifth: The western direction. Amitābha Buddha (some scriptures say it is Vairocana). This represents the wisdom of wondrous observation. It is placed at the practitioner’s throat.”

Original Text (Paragraph 12):

“第五個：西方。阿彌陀如來（有的經上說，是大日如來）表示妙觀察智。在行人的咽喉。”

Footnotes/Annotations (if any):

[1] 妙觀察智 is often translated as “wisdom of wondrous observation,” sometimes “marvelous observing wisdom.”

English Translation (Paragraph 13):

“When the Empowerment of the Five Direction Buddhas is performed, blessings are conferred upon the five locations of the practitioner’s forehead, right shoulder, left shoulder, heart, and throat. This is called the ‘fourth empowerment.’ The Vajrayāna stipulates that only by undergoing the ritual of the fourth empowerment can one be regarded as having received the Dharma of Mahāmudrā. If one has not received the fourth empowerment, it cannot be considered Mahāmudrā. In reality, this human empowerment ceremony is only a formality. The true empowerment comes when you attain the stage of Equal Enlightenment Bodhisattva and receive the empowerment of the Buddhas of the ten directions—this is the genuine empowerment. India is the birthplace of Buddhism, and in the transfer of kingship in India, empowerment was used. Śākyamuni Buddha also employed this formality to grant empowerment to everyone. Hence, the ritual of empowerment was passed down in the Vajrayāna. Nowadays, when transmitting the Dharma in the Vajrayāna tradition, empowerment is conferred upon practitioners.”

Original Text (Paragraph 13):

“舉行五方佛灌頂儀式，在行人的額、右肩、左肩、心、喉五處加持，叫做「第四灌頂」。密宗規定：必須經過第四灌頂的儀式，才算是受了大手印這個法。若沒受過第四灌頂，就不能算是大手印。其實，這種人間的灌頂儀式只是個形式而已。真正的灌頂，要等到你證到等覺菩薩，受十方諸佛的灌頂，那才是真正的灌頂。印度是佛教的誕生地，印度國王傳位的時候採用灌頂的形式，釋迦牟尼佛也用這種形式給大家灌頂。於是，灌頂儀規就在密宗裏流傳下來了。現在，密宗傳法時都要為學人灌頂。”

Footnotes/Annotations (if any):

[1] Equal Enlightenment Bodhisattva (等覺菩薩) refers to a very advanced stage of bodhisattva realization, one step away from Buddhahood.

English Translation (Paragraph 14):

“‘The true dharma is fundamentally and originally so—this is the genuine Mahāmudrā. Not cultivating, not fixing, not scattered—this is the highest Dharma gate.’

‘True’ refers only to the true suchness of Buddha-nature, which alone can be called ‘true reality.’ True reality is signless, yet there are no appearances that it does not include. ‘Dharma is fundamentally and originally so’—it has always been so. Our Buddha-nature has always been genuinely so and has no dependence on cultivation; it has always been infinitely luminous and inexhaustibly wondrous in function. Because it is obscured by ignorance, it appears as an ordinary person (which is itself a wondrous function). Genuine and unchanging, fundamentally and originally so—‘that is the genuine Mahāmudrā.’ Mahāmudrā is the One True Dharmadhātu; it is our wondrously bright true mind, which is the genuine Mahāmudrā. The fourth empowerment is merely a formality and may not necessarily be the genuine Mahāmudrā. Merely forming a hand seal and practicing a method may also not necessarily be the genuine Mahāmudrā. The genuine Mahāmudrā is our true mind—it needs no cultivation, no correction, no scattering. If there were scattering, then it would need to be corrected, but it is not scattered, so what is there to correct? ‘Not cultivating, not fixing, not scattered—this is the highest Dharma gate.’ This is the gate of the highest vehicle. This Dharma gate lies in immediately recognizing the true mind—this alone can be considered truly attaining Mahāmudrā. At that very moment, recognizing the true mind and protecting it so that the true mind does not get carried away by external conditions—this is the Vajrayāna’s highest method, and the Chan school is the same. In Chan, a practitioner asks the master, ‘What is the Buddha?’ The master replies, ‘I fear that if I tell you, you will not believe it.’ The disciple says, ‘Master, if you speak honestly, how could I dare not believe you?’ The master says, ‘If you believe, then you are the Buddha.’ The disciple has an immediate realization: ‘Oh, so that is how it is!’ Once he acknowledges it and preserves it diligently, in a few years he attains the Great Way. Why can he attain the Way so quickly? Because he can immediately shoulder it and protect it thoroughly. The Vajrayāna’s highest method is the same as that of the Chan school. It says: as you presently experience cold, heat, pain, or itchiness…this awareness of sensations is your true mind. You need only protect it at all times. You must know that all phenomena are the wondrous function of the Dharma-body, and by means of phenomena, you realize the true mind. The true mind is like a mirror; phenomena are like reflections. Merely recognize the mirror and do not recognize (i.e. identify with) the reflections. Practicing in this way is the highest vehicle of Mahāmudrā, the most perfect Dharma gate, and the fastest path to Buddhahood.”

Original Text (Paragraph 14):

“「真實法爾，即是真正大手印。不修不整不散亂，即其最上法門也。」

「真實」，只有真如佛性才談得上真實，故稱「實相」。實相無相，無相而無不相。「法爾」，本來如此。我們的佛性，本來就是如此真實，與修行無關，本來就光明無量、妙用無窮。因為被無明遮蓋，便起現為凡夫（這也是妙用）。真實不虛、法爾本然，「即是真正大手印。」大手印就是一真法界，就是我們的妙明真心，這是真正的大手印。第四灌頂只是形式，未必是真正的大手印；結個手印、修個法，也未必是真正的大手印。真正大手印就是我們的真心，它是不需要修的，它是根本沒有修整、沒有散亂的。若有散亂才需要修整，它沒有散亂，修整什麼呀？「不修不整不散亂，即其最上法門也」，這就是最上乘的法門。這個法門，就是當下認識真心，這才算真正得到大手印。當下認識真心，保護真心，使真心不跟境界跑，這是密宗最上乘的法門，禪宗也是如此。禪宗學人問師父：如何是佛？師父說：我給你講，恐怕你不會相信。弟子說：師父講誠實話，我怎麼敢不相信呢？師父說：你若相信，你就是佛。弟子當下了悟：噢，原來如此！弟子承當之後，綿密保任，幾年功夫就證成大道。他之所以能成道，是因為能直下承當，作功夫綿密保任。密宗的最上法門和禪宗一樣，它也這麼講，你現在知冷、知熱、知疼、知癢……這知覺性，就是你的真心，你時時保護它就行了。你要知道一切境界都是法身的妙用，通過境界識得真心。真心如鏡，境界似影，只認鏡子，不認影子。這樣作功夫，就是最上乘的大手印，就是最圓滿的法門，就是最快的成佛之道。”

Footnotes/Annotations (if any):

[1] “真如佛性” (true suchness of Buddha-nature) is the ultimate reality or suchness inherent in all beings.

[2] “最上乘” may also be read as “the supreme vehicle” or “the highest vehicle.”

[3] “知覺性” here is rendered simply as “awareness of sensations,” though more literally it is “the capacity for knowing and perceiving,” akin to “nature of awareness.”

English Translation (Paragraph 15):

“‘“Emptiness, bliss, and clarity” (where “clarity” is also called wisdom)—emptiness means absence of thoughts, hence it is also called “bliss, clarity, and no-thought.”’”

Original Text (Paragraph 15):

“「『空、樂、明（明又稱智慧）』，空即無念，故又稱『樂、明、無念』。」”

Footnotes/Annotations (if any):

[1] “空、樂、明” is translated here as “emptiness, bliss, and clarity,” sometimes also rendered as “absence of thought, bliss, and clarity,” referring to meditative experiences (nyams).

[2] “無念” (no-thought) does not necessarily mean total absence of any mental events, but rather the non-grasping of thoughts.

English Translation (Paragraph 16):

“In our earlier discussion of ‘signs of attainment on the path’ (道驗), we mentioned ‘emptiness, bliss, and clarity’—these are three kinds of experiences that naturally arise in the course of diligent practice. ‘Clarity’ does not necessarily refer to luminous light; rather, it indicates that the mind’s luminosity is revealed, so ‘clarity’ is also called ‘wisdom.’ When there are no deluded thoughts, yet one remains clearly aware, with the mind as empty and pure as if washed clean, that is the experiential insight of ‘emptiness.’ ‘Emptiness means absence of thoughts, hence it is also called bliss, clarity, and no-thought.’ Sometimes ‘emptiness, bliss, and clarity’ is referred to as ‘bliss, clarity, and no-thought.’ ‘Bliss’ denotes a sense of ease and joy. This kind of joy far surpasses any worldly pleasure. ‘Clarity’ is the wondrous brightness of the true mind; the Buddha-nature radiates great light, and prajñā wisdom is manifested, resulting in utter clarity, openness, and ease. ‘No-thought’ does not necessarily mean having no thoughts at all; rather, when a thought arises, one does not abide in it, and at its very source, it is empty—this is called ‘no-thought.’”

Original Text (Paragraph 16):

“我們在前面講「道驗」的時候講過「空、樂、明」，是在用功修道的過程中自然生起的三種覺受。明不一定是亮光，是指心光發露，所以明又稱智慧。沒有妄念而了了分明，心空如洗，就是「空」的覺受。「空即無念，故又稱樂、明、無念」，有時候也把「空、樂、明」稱之為「樂、明、無念」。樂者，輕安快樂。這種快樂不是任何世間快樂能夠比擬的。明者，真心妙明。佛性光明大放，般若智慧顯發，必是光明磊落、瀟灑自在。無念者，未必一個念頭也沒有，有念而不住，當體即空，謂之「無念」。”

Footnotes/Annotations (if any):

[1] “道驗” (signs of attainment on the path) refers to experiential signs or confirmations that arise during meditative practice.

[2] “真心妙明” (the wondrous brightness of the true mind) underscores that the mind’s intrinsic nature is luminous and awake.

[Continued in next message]

English Translation (Paragraph 17):

“We have already discussed quite a bit about ‘signs of attainment on the path’ earlier, so we will not elaborate further here.”

Original Text (Paragraph 17):

“前面講「道驗」的時候已講了很多，這裏就不再多說了。”

Footnotes/Annotations (if any):

[None]

English Translation (Paragraph 18):

“‘Not giving rise to a mind of cultivation and correction, and also completely free from scattering, all to protect one’s own mind. In such a manner—abiding in neither anything nor any conditions, and allowing things to flow naturally—yet not going against one’s own mind’s bright and pure fundamental essence: this is just like holding a bright lamp to dispel the darkness. This is what is meant by skillfully preserving samaya.’

Not giving rise to a mind of cultivation and correction is exactly what was previously called ‘not cultivating, not fixing’; being utterly free from scattering is what was previously called ‘not scattered.’ ‘Not cultivating, not fixing, not scattered—this is the highest Dharma gate.’ One uses this highest Dharma gate to protect the wondrously bright true mind. The wondrously bright true mind is primordial gnosis; it is originally signless, originally without abode, originally unmoving. It pervades emptiness and pervades the entire Dharma realm, and is fundamentally not scattered. Whether you are in the heavens or in the hells, it remains eternally unchanged. Therefore, in the process of diligent preservation and protection of the mind—i.e., guarding one’s own mind—there is no need to produce any thought of counteraction, acceptance or rejection, or correction. One should constantly let go of everything, remain empty and unconfined, and harbor no attachments. Only in this way can one attain the Great Way.

Being free from any abiding means having no clinging; being free from conditions means no craving of external objects; allowing things to flow naturally means adapting to the environment without resistance. All phenomena arise in response to causes and conditions; do not let your mind be stirred by these arising causes and conditions. Whatever the environment is, that is what you are. If the environment changes, you change along with it. Do not add any personal judgment; simply follow all conditions with ease. If you try to impose your own will—demanding this or that—or if you reluctantly follow the circumstances, it will not work. ‘In such a manner—abiding in neither anything nor any conditions, and allowing things to flow naturally—yet not going against one’s own mind’s bright and pure fundamental essence’: acting in this manner of no-abiding, no-craving, and letting things flow naturally does not contradict or violate one’s inherently bright and pure fundamental essence (which is one’s own nature). To violate it means to go against or deviate. The self-nature is originally unmoving and unshakable, yet you are forever in agitation; the self-nature is originally without coming or going, yet you keep coming and going; the self-nature is originally neither arising nor ceasing, yet you are forever in arising and ceasing. That is what it means to go against your own mind’s bright and pure fundamental essence! The self-nature is originally unborn and undying, undefiled and stainless, neither coming nor going, neither increasing nor decreasing—yet you continually sway, come and go, arise and cease, and that is incongruent! We must always remain in accord with the fundamental nature, abiding in no-abiding, attaching to no conditions, letting things flow naturally in every situation, without ever going against our own mind’s bright and pure fundamental essence. If we are able to do this, ‘it is like holding a bright lamp that dispels the darkness’: as if holding a bright light in one’s hand, all darkness is driven away and the eyes behold an entire field of brightness. Even if the road ahead is full of holes and pits, one has no fear; there is no fear walking at night. If you do not wish to fall into a deep pit, you must shed light on the darkness. Otherwise, with a pit in front of you, you would not even realize it! So we face all conditions without letting the mind move. ‘A horse lost by the frontier man—who can say it isn’t a blessing?’ ‘When fortune comes, misfortune follows; when misfortune comes, fortune follows.’ If you see a chance to make a fortune and your mind is stirred, this so-called fortune might ruin you. Why so? Because, upon making a fortune, kidnappers might come for you, abducting you for ransom—wouldn’t that turn out badly?

During the Tang Dynasty, Layman Pang Yun sank tens of thousands in wealth into the Xiang River, saying, ‘Gold only confuses people’s minds.’ The more wealth you have, the more your mind is disturbed, and it provokes jealousy in others, robbing you of peace. It becomes a source of calamity, so he wanted none of it! If we only acknowledge the wondrously bright true mind, without following external conditions—unmoved by wealth, beauty, and so on—then the Buddha-nature continually manifests, and the mind remains unconfused. In order to be reborn in the Western Pure Land, we must maintain ‘one mind unmoving.’ If the mind is disturbed, one cannot be reborn there.

Therefore, at all times and places, abide in no-abiding, no-craving, and allow things to flow naturally, without going against the bright and pure fundamental essence of the mind—this is just like holding a bright lamp to dispel darkness. If you can do this, ‘that is skillfully preserving samaya.’ What is samaya? It is the principle of equality, the vow, and not violating. Equality means that the Buddha and all sentient beings are equal; the bright and pure fundamental essence of the mind is exactly the same in each, without any higher or lower distinction. Fundamentally, there is no ocean of suffering; it is only due to beings’ deluded grasping and clinging that a boundless sea of suffering appears. Vow means vowing to free all from this sea of suffering. One must rouse the great vow to save sentient beings, following the example of Bodhisattva Kṣitigarbha, ‘Not attaining Buddhahood until hell is empty,’ or of Bodhisattva Samantabhadra, who perpetually accords with beings, rolling through the six paths together with them. ‘Not violating’ has been discussed already, so we will not repeat it here. We must remain constantly vigilant, not letting ourselves be confused by circumstances, and constantly purifying the defilements and habitual patterns that pollute us. If a little adversity arises, causing us to waver—‘Oh dear, this is too painful: my hands hurt, my legs are numb; I can’t practice anymore’—then we feel depressed and miserable, and prefer to drift aimlessly, going off to watch operas or chat with friends. And in the midst of our chatting, without realizing it, we sink into the three evil realms. If we genuinely wish to transcend birth and death, we must resolve on a great vow, not being afraid of hardship, diligently applying ourselves in walking, standing, sitting, and lying down. Sitting in meditation for only two hours or even three or four hours is not enough; at all times, remain vigilant and unconfused by the circumstances, preserving our pure fundamental nature. That is what it means to skillfully preserve samaya.”

Original Text (Paragraph 18):

“「不起修正心，又絕無散亂，以守護自心。如是無住、無緣、任運，而不違越自心明淨本體者，即同手執明燈，照破黑暗。即是善守護三昧耶。」

不起修正心，即剛才所講的「不修不整」；又絕無散亂，即剛才所講的「不散亂」。不修不整不散亂，即其最上法門也。「以守護自心」，以此最上法門來守護妙明真心。妙明真心，就是本覺智慧，它本來無相，本來無住，本來不動。它遍虛空、滿法界，本來沒有散亂。無論上天堂還是下地獄，它都是常恒不變的。因此，我們在做保任功夫，即守護自心時，不要起任何對治、取捨、修正之心，時時處處放下一切，空靈無住，方與真心契合。這樣才能證成大道。

無住者，沒有執著；無緣者，沒有攀緣；任運者，隨順環境。一切都是應因緣而起，不要隨著緣起而動心。環境是怎麼樣，我就怎麼樣。環境變化，我就跟著變化。不要加上任何主見，隨順一切因緣。如果你要自作主張，要這樣，要那樣，或者勉勉強強地隨順，那就不行了。「如是無住、無緣、任運，而不違越自心明淨本體者」，像這樣無住、無緣、任運，即不違越自心明淨本體（即自性也）。違越，就是違背、越軌。自性本來是不動不搖的，你卻動搖不定；自性本來是不來不去的，你卻來去不停；自性本來是不生不滅的，你卻生滅不已。這就是違越自心明淨本體！自性本來是不生不滅，不垢不淨，不來不去，不增不減的，你卻動動搖搖、來來去去、生生滅滅，不相應啊！我們要時時刻刻與本性相應，無住、無緣、任運，在在處處不違越自心明淨本體。若能這樣的話，「即同手執明燈，照破黑暗」，就像是手裏拿著一盞明燈，黑暗都被照破，眼前一片光明。前途坑坑窪窪也不怕，夜間走路也不怕。要想不跌入深坑，就要照破黑暗。不然的話，前面有坑，你也不知道啊！所以，我們面對境界不要動心。「塞翁失馬，焉知非福」，「福兮禍所倚，禍兮福所伏」。如果你看到很好的發財機會，心就動了，這發財機會很可能害了你。為什麼這樣講？若你發了財，綁票的來了，把你綁去，敲詐勒索，豈不成了壞事！唐朝的龐蘊居士，他把萬貫家財都沈到湘水裏去了。他說：「金多亂人心。」財寶一多，心裏就亂，也惹人眼紅，擾得你不能安穩。它是禍水，不要它！如果我們只認妙明真心，不隨境界走，不被金錢、美色等所迷，佛性就會時時現前，心就不亂了。往生西方極樂世界也一定要「一心不亂」，心一亂，就不能往生了。

我們要時時處處無住、無緣、任運，與自性心淨本體不相違越，就像手執明燈，照破黑暗一樣。若能這樣，「即是善守護三昧耶」。三昧耶是什麼？就是平等、誓願、不違越。平等者，佛與一切眾生都是平等的，自心明淨本體完全一樣，沒有高、低的差別。本來沒有苦海，只因眾生妄執妄取，才幻現出無邊苦海。誓願者，要使大家都從苦海中解脫出來，要發大誓願救度眾生。要向地藏王菩薩學習，「地獄不空，誓不成佛」；要向普賢菩薩學習，恒順眾生，和眾生一起在六道裏滾。不違越，剛才已經講過，這裏不再重覆了。我們要時時處處警覺，不要為境所迷，時時處處除垢障，把我們污染的習慣除掉。如果稍微受點挫折，就打退堂鼓，哎喲！這太苦了，手又痛，腳又麻，不修了、不修了。心裏悶，好難過，還是散散漫漫的好，去看看戲，或者和朋友聊聊吧。看著、聊著，不知不覺就到三惡道裏去了。真要了生死，就要發大誓願，不能怕吃苦，要於行住坐臥中努力用功。僅靠兩小時，三、四小時的打坐還不夠，還要時時刻刻警覺，不為境界所迷，保護清淨的本性。這就是「善守護三昧耶」。”

Footnotes/Annotations (if any):

[1] “三昧耶” (samaya) in Vajrayāna contexts often connotes vows of commitment, purity, and not transgressing the essential nature and related pledges.

[2] “龐蘊居士” (Layman Pang Yun) was a famous Chan lay practitioner known for his profound realization and for his renunciation of worldly wealth.

[3] “恒順眾生” (constantly according with beings) means to go wherever beings go in order to guide them toward awakening.

[Continued in next message]

English Translation (Paragraph 19):

“‘If one discriminates and clings, how could that be merely violating samaya?!’

In other words, if one continues to discriminate without ceasing and cling without letting go, how could that be just ‘violating samaya’? It is not only a violation of samaya—it becomes the seed for wandering in the six realms of rebirth, the seed for hell. Discrimination and clinging clearly indicate a deluded and restless mind, unwilling to relinquish self-interest. How can such practice accord with the vast and open Great Way? Take note, everyone: ‘not discriminating’ definitely does not mean failing to recognize good and bad. Rather, we cannot allow discrimination to go on endlessly, our thoughts forever racing beyond our control. When needed, we must be crystal clear about good versus evil, right versus wrong; but after we have acted, there should be no more clinging, no more preference or aversion, no leaving of any trace. If one practices in this manner, direct perception and reasoning unite; reasoning and direct perception unite. This is not discrimination in the sense of persistent attachment. We know perfectly well what is good and what is bad, but we do not bias ourselves to prefer the good people and reject the bad ones. Instead, we hope that bad people will transform into good, and we wish good people to progress even further.

Long ago, in a monastic community, there was a person who stole things, thus violating the precept against stealing. He did this again and again. The chief monk wanted to expel him from the community. The thief wept bitterly and begged forgiveness, but because this was not his first offense, the chief monk would not accept his repentance and insisted on expelling him. However, the abbot wanted to keep him and give him another chance to reform. The chief monk, together with some upright practitioners, said to the abbot, ‘If you keep him, then all of us will leave.’ The abbot responded, ‘Even if you all leave, I will still keep him.’ The chief monk said, ‘If we leave, we at least deserve an explanation. Why do you choose him over us? Are you saying none of us are any good—that we are all worse than a thief who breaks precepts?’ The abbot replied, ‘It is precisely because each of you is better than he is that I will keep him rather than you. If you all leave, you can continue to cultivate somewhere else. But if he leaves, who will take him in? Other than falling into ruin, what outcome could there be for him?’ These words deeply moved everyone, and they all stayed. The monk who had broken the precepts was moved all the more; from that point on, he wholeheartedly reformed himself. Not only did he cease stealing, but he also practiced diligently and eventually attained realization. Therefore, to have no discrimination does not mean blurring black and white, confusing right and wrong. Rather, it means upholding boundless compassion and sharing the same body of great compassion with all beings, never loving or hating for one’s own gain and loss. This way, one fully unites direct perception with inference, and inference with direct perception. Although in direct perception (現量) there is no discriminating mind, inference (比量) still recognizes good and bad. Our Buddha-nature is aware; it is not like wood or stone. Yet it must not lapse into discrimination and clinging. If one discriminates and clings, how could that be only violating samaya? It is a seed for the six realms of rebirth, possibly even leading one to hell. Discrimination and clinging bring endless consequences!”

Original Text (Paragraph 19):

“「如分別執著，豈唯違犯三昧耶？！」

反過來說，假若還是分別不息、執著不捨，那豈止是「違犯三昧耶」？那不僅僅是違犯三昧耶，而是六道輪迴的種子、地獄的種子。分別執著，分明是妄心亂動、不肯放下一己私利。這樣修法，如何與虛闊大道相應？諸位注意！不分別絕不是不知好醜，我們講的是不能「分別不息」，不能念念相續、剎不住車。起用的時候善惡分明、是非宛然，用過之後便無有粘滯，無有愛憎取捨，不留痕跡。若能如是，即現量而比量、比量而現量，這並不是分別。是好、是壞，心裏清楚得很，但並不是偏愛好人、厭惡壞人，我們希望壞人轉化為好人，希望好人更向上。

從前，僧團裏有一個人偷東西，這就犯了「不偷盜」戒，並且再一再二地犯，當家師要把他趕出僧團。他痛哭流涕、哀求懺悔。因為他不是初犯，所以當家師不聽他懺悔，堅持要把他趕出去。可是方丈和尚卻要留他，再給他一個改過的機會。當家師和一些正直的修行人對方丈說：「你如果留他，我們就都離開這裏。」方丈說：「你們就是都走，我也要留他。」當家師說：「走歸走，但話要說明白。你留他、不留我們，難道我們這麼多人裏面，就沒有一個好的，還比不上一個犯戒僧嗎？」方丈說：「正是因為你們每一個都比他強，我才留他，不留你們。你們到哪兒都還可以繼續修行。他若走掉，誰會收留他？他除了墮落，還會有別的結果嗎？」一席話說得大家深為感動，都不走了。那犯戒僧更是感動，從此一心學好，不但再不偷盜，而且努力用功修行，日後也得了成就。所以，不分別絕不是黑白不分、是非不辨。而是無緣大慈、同體大悲，不為一己私利而愛憎取捨。這就是現量而比量、比量而現量，雖然現量沒有分別，而比量還是知道好醜。我們的佛性是有知覺的，不像木頭、石頭，但卻不可有分別執著。如果分別執著，豈止是違犯三昧耶，那是六道輪迴的種子，甚至要下地獄的。分別執著，後患無窮啊！”

Footnotes/Annotations (if any):

[1] “Samaya” (三昧耶) in Vajrayāna refers to sacred commitments or vows that ensure practitioners do not deviate from ultimate truth.

[2] “Layman Pang Yun” is mentioned in a previous paragraph; likewise, many Chan stories highlight the distinction between skillful discernment (knowing good from bad) and clinging discrimination (attachment to judgments).

English Translation (Paragraph 20):

“‘Those who forever depart from discrimination and clinging, dwelling nowhere and yet giving rise to mind—these alone can thoroughly see the true meaning of all the teachings in the Tripiṭaka, leaving nothing out.’

We mentioned above that if one does not depart from discrimination and clinging, not only does one violate samaya but also brings about limitless harm; hence we must ‘forever depart from discrimination and clinging.’ Even if your family property is immense, you cannot cling to it—can you actually keep it forever? You cannot, for ultimately you must die. When you die, not a single penny goes with you. You will leave empty-handed. One way or another, you must let it go; better to be wise and let go of it now, thereby gaining great wisdom and immense benefit. Even before death arrives, you might not be able to preserve such wealth. Śākyamuni Buddha once taught that material wealth belongs to the ‘five families.’ It is not truly yours, but is shared among the five families: water, fire, thieves, the king, and relatives. Your riches might be washed away by floods, burned by fire, stolen by robbers, confiscated by the king, or seized by your kin. How can you claim it as yours? Once any of these five families arrives, whether you want to let go or not, you must let go of it. Therefore, be smart—do not discriminate and cling. We must ‘forever depart from discrimination and clinging, dwell nowhere and yet give rise to mind’; at every moment and in every place, we do not discriminate or cling. This is called ‘forever depart from.’ The mind does not crave, the intention does not adhere—this is called ‘dwelling nowhere.’ It is not that the mind is like cold ashes, but rather that its wondrous functioning is alive and vivid—this is what is meant by ‘giving rise to mind.’

If we truly practice this way, we can ‘thoroughly see the true meaning of all the teachings in the Tripiṭaka, leaving nothing out.’ Indeed, if we can be utterly free from abiding and from clinging and bring forth our bright, lively true mind, then we fully perceive the true meaning of the Buddha’s teachings with no remainder. If instead we engage in practice like deadwood leaning against a cold cliff, lacking even warmth through three winters, at most we might attain the fruition of an Arhat—and still be within the realm of ‘changing birth and death.’ Why so? Because Arhats abide in a pure realm outside of the three realms, unmoving. If they die there, that is yet another death—just a subtler form of samsāra. Ordinary beings experience ‘segmentary birth and death,’ while Arhats experience ‘transformational birth and death.’ Hence, we must give rise to a mind that does not abide, manifesting infinitely wondrous functions. The Diamond Sūtra says, ‘One should produce a mind that does not abide in anything.’ Master Huineng of the Chan school awakened precisely upon hearing these words. This was in response to the verse by Venerable Shenxiu: ‘The body is like the bodhi tree; the mind is like a bright mirror-stand. Constantly wipe it diligently, lest dust should cling.’ Master Huineng composed a verse in reply: ‘Bodhi is fundamentally without any tree; the bright mirror is not a stand. Fundamentally there is not one thing—where could dust alight?’ Since Venerable Shenxiu held the perspective of existence, Master Huineng spoke from emptiness. Both had their biases, so the Fifth Patriarch said, ‘He has not yet seen the nature.’ Some say this was just a pretense by the Fifth Patriarch to protect Master Huineng from Shenxiu’s supporters. But in fact, it was not merely a pretense. If it were, why would the Fifth Patriarch have asked Huineng to come to his chamber in the third watch of night to give him direct instructions? The Fifth Patriarch lectured on the Diamond Sūtra to Huineng. When he reached the line, ‘One should produce a mind that does not abide in anything,’ Huineng became instantly enlightened. ‘Ah, so the self-nature is originally lively and dynamic, not empty nothingness, not static and immobile!’ Overjoyed, Huineng exclaimed, ‘Who would have thought the self-nature was originally pure and undefiled? Who would have thought the self-nature was originally unborn and undying? Who would have thought the self-nature was originally complete in itself? Who would have thought the self-nature was originally unmoving? Who would have thought the self-nature can give rise to myriad phenomena?’ Five times he marveled, ‘Who would have thought!’—and in so doing, brought his practice to life.

Previously, Master Huineng’s insight—as suggested by his verse ‘Fundamentally there is not one thing; where could dust alight?’—leaned toward emptiness, almost as if it were lifeless or static. Such a view was not ultimate. The Fifth Patriarch recognized Huineng’s great potential. Striking the pestle three times, he signaled for Huineng to come at midnight. He then expounded the Diamond Sūtra, and Huineng suddenly awakened.

Hence, we must not practice in a dead manner but rather in a living manner, always bringing forth the wondrous function. ‘Everything now is me’—all these phenomena are my reflections, my wondrous function. Yet ‘I am not them,’ so we must not cling to the wondrous function either. We do not fear sentient beings, nor do we fear the presence of demons, because all of them are manifestations of wondrous function, not empty nonexistence. Some say the Diamond Sūtra teaches emptiness—that there is nothing at all. That is a misunderstanding. The Diamond Sūtra teaches infinite wondrous function; it reveals the true mind. The Western Land of Ultimate Bliss does indeed exist—a magnificent realm: ground of gold, lotus ponds of seven treasures, eight kinds of meritorious water, breezes, birdsong, ceaselessly proclaiming the Dharma. It is truly such a wonderful realm—it exists, yet it is a wondrous presence, not solid reality. It is originally nonexistent, arising from the vows of Amitābha Buddha and the Bodhisattvas of the lotus assembly. Clinging to empty nothingness is a mistake, just as believing in real (substantial) existence is also a mistake. True emptiness is wondrous presence; empty yet not empty, existent yet not existent, neither empty nor non-empty, neither existent nor non-existent. In this way, we ‘forever depart from discrimination and clinging’ and ‘produce a mind that does not abide,’ thus we can ‘thoroughly see the true meaning of all the teachings in the Tripiṭaka, leaving nothing out.’ The Tripiṭaka and twelve categories of scriptures, vast as the ocean, are all pointing to the true mind. Once you understand the true mind, you have grasped the real meaning. You have become part of the family—no longer an outsider. Since it is your own household property, of course you see it all clearly without remainder. Within the Tripiṭaka and twelve categories of scriptures, there is nothing you cannot resolve, nothing unknown. You comprehend them fully, with nothing left over.”

Original Text (Paragraph 20):

“「永離分別執著，無所住而生其心者，乃能見徹三藏一切教義真諦而無餘也。」

上面講了，假如不離開分別執著，不但違犯三昧耶，而且後患無窮，所以要「永離分別執著」。你縱然家財萬貫，也執著不得，你能保得住嗎？保不住啊！因為你總要死的，你死掉之後一分錢也帶不走，還是兩手空空而去。終歸要放下的，捨不得放也要放。何不聰明點，現在就放下，從而得大智慧，得大受用呢？慢說死時，即使在眼前，你也未必能保得住它。釋迦佛說，錢財是「五家所共」。不是你自己的，是你跟五家所共有的。哪五家？水、火、盜賊、國王、親屬。你的財產可以被大水沖完，被大火燒光，被盜賊搶去，被國王沒收，被親屬爭奪。哪是你自己的啊？一旦五家來取，不管你放不放，總是要放下的。所以，我們放聰明一些，不要再分別執著了。要「永離分別執著，無所住而生其心」，於一切時、一切處都無分別執著，謂之「永離」。心不貪著、意不粘滯，謂之「無所住」。並非心如死灰，而是活潑潑地妙用現前，謂之「而生其心」。

果然如此者，「乃能見徹三藏一切教義真諦而無餘也」。我們果真能做到一切時、一切處都無所住著，而生起靈明、活潑的妙用真心，就能徹底明見佛法的真諦，通達無餘。假使我們做死功夫，「枯木倚寒岩，三冬無暖氣」，最多證成阿羅漢果，那還在變易生死裏。為什麼呢？因為他住在界外淨土裏不動，死在那裏，這又是一重生死。凡夫是分段生死，羅漢是變易生死。所以，我們要生起無住心，生起妙用無邊之心。《金剛經》云：「應無所住，而生其心」，六祖大師就是從這裏開悟的。針對神秀的偈子「身如菩提樹，心如明鏡台；時時勤拂拭，勿使惹塵埃。」六祖大師作偈曰：「菩提本無樹，明鏡亦非台。本來無一物，何處惹塵埃。」神秀大師是執著有，六祖大師此偈偏空。你說有，我就說空，其實兩個人都是偏見，所以五祖說「亦未見性」。有人認為，這是五祖恐怕擁護神秀的人加害六祖而故意假說的。其實這不是假說，如果是假說，五祖為什麼還叫六祖三更入方丈，再給他開示？五祖給六祖講《金剛經》，講到「應無所住，而生其心」，六祖言下大悟。啊，原來自性本來就是活潑潑的，不是空無一物，不是死在那裏不動啊！六祖感慨地說：「何期自性本自清淨，何期自性本不生滅，何期自性本自具足，何期自性本無動搖，何期自性能生萬法。」六祖連說了五個「何期」，他活轉過來了。在此之前，六祖惠能大師所解，其實是偏空、是死的。「本來無一物，何處惹塵埃」，空到極點了，這也不是究竟。五祖看他是塊好料子，便用手中的杖子擊碓三下而去，暗示他三更入室，為他講《金剛經》，使他恍然大悟。

所以，我們不要作死功夫，要作活功夫，要時時刻刻起妙用。「渠今正是我」，都是我的影子，都是我的妙用。但「我今不是渠」，也不能執著在妙用上。我們不怕眾生、不怕有魔，這都是妙用，並不是空無所有。有人說，《金剛經》是講空，空無所有，那是錯誤理解，不對！《金剛經》是講妙用無邊，是顯現真心的。西方極樂世界就是有的，就有這樣美好的世界：黃金為地，七寶蓮池，八功德水，風聲鳥語，宣說法音。就是這麼好，當然是真有，怎麼會沒有？但這是妙有、不是實有，本來沒有，是阿彌陀佛、蓮池海會佛菩薩願力所化。頑空是錯誤的，實有也是錯誤的。真空妙有，空而不空、有而不有，不空而空、不有而有。若能這樣，就是「永離分別執著」，就是「無所住而生其心」，「乃能見徹三藏一切教義真諦而無餘也」。三藏十二部佛法，浩瀚無邊的教義，統統能明瞭於心。三藏十二部無一不是描繪真心的，你領會了真心，就掌握了真諦。你就是家裏人，不再是門外漢，自己家裏的東西，你當然是一目了然而無所餘。三藏十二部經，沒有什麼地方疑而不明，沒有什麼地方不能解釋，統統地知道，沒有剩餘的東西了。”

Footnotes/Annotations (if any):

[1] “The Tripiṭaka” (三藏) refers to the three baskets of Buddhist scriptures: Sūtra, Vinaya, and Abhidharma.

[2] “Arhat” (阿羅漢) is a practitioner who has eliminated all defilements but has not yet attained Buddhahood.

[3] “Segmentary birth and death” (分段生死) refers to ordinary cyclic birth and death; “transformational birth and death” (變易生死) refers to subtler transformations still undergone by higher practitioners who have not yet reached full Buddhahood.

[4] “Shenxiu” (神秀) and “Huineng” (慧能) are central figures in Chan history. Shenxiu’s verse emphasizes gradual cultivation, while Huineng’s verse points to sudden insight into emptiness. The Fifth Patriarch Hongren tested both, eventually transmitting the lineage to Huineng, who became the Sixth Patriarch.

[5] “Wondrous presence” (妙有) is a standard Buddhist term meaning that though phenomena are empty of inherent nature, they still appear vividly.

[6] “真空妙有” (true emptiness, wondrous presence) is a key concept: the ultimate nature is empty, yet all phenomena are free to manifest spontaneously.

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English Translation (Paragraph 21):

“‘Uncontrived cultivation’ is the most essential in observing the mind.’

‘Uncontrived cultivation’ is also called ‘effortless practice.’ When we use the mind to cultivate the mind, that is practice with effort, meaning there is a sense of engaging in cultivation with a deliberate mind. Practice with effort is an initial phase, which gradually transitions to effortless practice, that is, ‘uncontrived cultivation.’ With uncontrived cultivation, ‘observing the mind is paramount.’ Observing the mind is of utmost importance. As we mentioned earlier, observing the mind means attentively watching where thoughts arise from. When a thought appears, ask where it comes from; when it subsides, ask where it goes. Observing the mind is precisely that awareness—looking at it, illuminating it so that random thoughts will not arise and vanish haphazardly and flow on ceaselessly. If you do not observe, your false thinking runs wild and you have all sorts of thoughts. You get used to it and do not even realize how chaotic it is—how can that be acceptable? So you must be alert and watch it carefully. You should make clear what is the true mind and what is the false mind. Even the mind that observes is still the false mind, because it too is an arising thought. Without the true mind, the false mind would never arise; the false mind is generated by the true mind—it is the wondrous function of the true mind. In the moment of correct usage—i.e., during observation—do not discriminate whether it is the true mind or the false mind. When you have practiced to the point where the false mind no longer moves, both the observing mind and the observed thought momentarily fall away, and ‘both subject and object are nullified’; there is neither an observer nor anything observed. However, if you do not engage in observation, subject and object will not simultaneously fall away; you cannot detach from them. Therefore, observation is necessary. Even reciting the Buddha’s name is a form of observation—it is also śamatha-vipaśyanā (calming and insight). By reciting “Amitābha Buddha, Amitābha Buddha…,” your wandering thoughts are harnessed by the Buddha-name until the mind no longer moves—that is śamatha (calming). Reciting yourself, hearing yourself, and being clearly aware of every syllable—that is vipaśyanā (insight). Even if you recite silently, inwardly chanting “Amitābha Buddha,” you still hear it distinctly, which is illumination. To keep the Buddha-name in mind without letting extraneous thoughts intervene is śamatha; to perceive the Buddha-name clearly and vividly is vipaśyanā. Observing the mind does not mean observing the physical heart, but rather observing the mental stream of thoughts. In the Hṛdaya (Heart) Dharma Method we practice, this is also observing the mind. On the cushion, we recite mantras: the mind recites, and the ears hear—each syllable is distinct, and we hear it clearly. Off the cushion, we maintain this observation, remaining alert to the arising of any thoughts, just like a cat watching for a mouse. As soon as a thought appears, we see it. We do not follow thoughts, nor are we carried away by circumstances. ‘When a thought arises, we immediately know it,’ which Chan Buddhism calls ‘recognition.’ Once recognized, it can do you no harm!

Some say, ‘I’m better off not reciting the Buddha’s name—I have fewer stray thoughts. As soon as I start reciting, it all falls apart; my stray thoughts multiply beyond measure. Did I ruin my mind by reciting the Buddha’s name?’ Not at all! Actually, before reciting, your mind was in utter confusion, only you were not aware of it. You were just running after all your stray thoughts and circumstances, ceaselessly revolving in the six realms of rebirth. Now that you recite the Buddha’s name, your mind calms down, and you become aware of your stray thoughts and see the causes of your cycling in samsāra—this is a great thing! It is like having a tiny hole in a room through which a beam of sunlight enters, showing the dust swirling in its light. In places untouched by the beam, you cannot see the dust. Yet dust is everywhere; once illuminated by sunlight, it appears. In the same way, being able to see your thoughts is a good thing: it shows the initial emergence of wisdom’s radiance. Wanting your mind to be instantly free of all thoughts is as impossible as ascending to the sky in a single step—how could it be that quick? This is a common obstacle for practitioners: they all wish to succeed right away, become Buddhas overnight. It is not that easy. Yet it is not too difficult either—once you know the method, you just need to carry it out: do it today, do it tomorrow, do it the day after. Within a few years, you will surely succeed. Expecting immediate success in a single day is unrealistic. In Hṛdaya Dharma practice, some people can barely handle two hours of meditation per day. They struggle to persist for a few days and then give up, lacking perseverance. Consequently, they switch to casual recitation of the Buddha’s name—mouthing ‘Amitābha Buddha, Amitābha Buddha…’ while their minds remain swarmed by stray thoughts. Can that work? That is essentially not reciting at all—it won’t accomplish anything!”

Original Text (Paragraph 21):

“「無作之修，以觀心為最要。」

「無作之修」，就是無功用行。將心修心，是有功用行，就是有修行之心、有心來修行。有功用行是初步，慢慢地過渡到無功用行，即「無作之修」。無作之修，「以觀心為最要」，觀心最為重要。我們前面講過，觀心就是警覺地看著念頭起處。念頭來了，問它從什麼地方來；念頭息下去了，問它到什麼地方去。觀心就是觀照，觀察它、照住它，這樣，念頭就不會亂起亂滅、遷流不息了。若不觀照，妄想紛飛、思慮萬千，你反而習以為常，不覺得亂，這怎麼能行啊？所以要警覺，要看好它。真心、妄心，你要弄清。觀照之心，還是妄心，因為這也是起心動念。沒有真心，就不會生起這個妄心，妄心是真心所起的、是真心的妙用。正用的時候，即正觀心的時候，不要分別它是真心、妄心。用到妄心不動的時候，能觀之心、所觀之念，就會一時脫落，那就「能所雙亡」了，能觀之心、所觀之念都沒有了。若不觀照，就不會能所雙亡，就不會脫開，所以一定要觀照。念佛也是觀照、也是止觀，「阿彌陀佛，阿彌陀佛……」，行人的思想被佛號攝住，思想不動了，這就是止。自己念、自己聽，聽得了了分明，這就是觀。縱然不出聲，心念阿彌陀佛，也聽得清清楚楚，這就是照。照顧佛號、不雜用心，是止；照見佛號、明明歷歷，是觀。觀心，不是觀肉團心，而是觀心念。我們修心中心法，也是觀心。座上持咒、心念耳聞，念得字字清晰，聽得了了分明。座下觀照，警覺念頭起處，如貓捕鼠。一起念就看見，不隨念轉、不為境遷。念起即知，就是禪宗所說的「識得」，識得不為冤啊！

有人說，我不念佛還好，還沒妄念，一念佛就壞了，妄念多得不得了。念佛念壞了嗎？不是的！其實你沒念佛時，心裏亂得很，你沒覺察到罷了！你跟著妄念、跟著境界跑，一直在六道輪迴裏轉。現在你念佛了，心靜了下來，看見了妄念、看見了輪迴之因，這是大好事！就像一間房子有個小洞，一縷陽光照進來，你看見那一道光線裏灰塵飛揚。沒有光線的地方，看不見灰塵。其實處處都是灰塵，經陽光一照，它就顯現了。所以看見念頭是好事，這是慧光初顯。你希望一下子就不起念，正如希望一步登天一樣，哪有那麼快啊？這是學人的通病，都想一下子成功，一下子成佛，沒有這麼容易。說難也不難，曉得方法之後就去做，今天做、明天做、後天做，幾年功夫一定能成功。想一下子就成功、一天就成功，沒有這樣的事。我們修心中心法，有的人每天坐兩個小時，還覺得難過，勉強坐幾天，就堅持不下去了，這就壞在沒有恒心。於是，就改為散心念佛了，嘴裏「阿彌陀佛、阿彌陀佛……」，心裏卻是妄想紛飛，這樣行嗎？這等於沒有念佛，不行的！”

Footnotes/Annotations (if any):

[1] “無作之修” (uncontrived cultivation) or “無功用行” (effortless practice) describes a state where the practitioner no longer cultivates with a deliberate sense of ‘I am cultivating,’ but rather abides naturally in recognition of the true mind.

[2] “止觀” (śamatha-vipaśyanā) are the core meditative methods in Mahayana and Vajrayāna: calming (stopping) the mind and developing clear insight (observing).

[3] “心中心法” (the Hṛdaya or ‘Heart’ Dharma Method) is a practice tradition involving recitation of certain mantras and meditative observation, taught in some lineages.

After Completing the Translation: Brief Explanation of Key Concepts

1. Uncontrived Cultivation: This teaching emphasizes that true realization ultimately arises from natural abidance in one’s true mind, rather than constant deliberate effort. Nonetheless, initial stages require deliberate practice to stabilize the mind.

2. Observing the Mind (觀心): Central to many Buddhist practices is the continual awareness of arising thoughts—observing their origin and cessation—until subject-object duality collapses.

Bibliographic Reference

• Author: Elder Yuanyin (元音老人)

• Title: Ganges Mahāmudrā (恒河大手印), Lecture 16

Acknowledgments

Translation provided in accordance with the instructions to preserve the original structure, terminology, and completeness of the text.