Posts
User
Hello, I have a lengthy Chinese text that I need translated into English. I'd like the translation to be done paragraph by paragraph, with each original Chinese paragraph followed by its English translation. Here's the text: [long text snipped]
Please start by translating the first one or two paragraphs, and then continue with the rest in subsequent messages. Thank you!
ChatGPT
Certainly! I'll start by translating the first two paragraphs of the text:
禅净密互融互通的修法
1997年元音上师于美国灌顶传法开示
Translation:
The Practice of Integrating Chan (Zen), Pure Land, and Esoteric Buddhism
Dharma transmission and empowerment teachings by Master Yuanyin in the United States, 1997
Please let me know if you need more translations or any other assistance!
User
Continue
ChatGPT
Continuing with the translation:
谈密一密宗修持次第
说密一开启智慧宝藏
谈禅说密原相通
禅宗一参话头与念话头
谈禅一话头之由来
Translation:
Discussion on the Esoteric Sect and the Sequence of Its Practice
On Esotericism: Unveiling the Treasure of Wisdom
Discussing How Chan (Zen) and Esotericism Essentially Converge
The Chan Sect: Contemplating the Huatou and Reciting the Huatou
On the Origin of the Chan Huatou
Let me know if you'd like me to continue with more translations or if there's anything else you need!
User
Continue
ChatGPT
Continuing with the translation:
大手印
大圆满法
中国固有的密法一心中心法
心念耳闻．如法修行
心地法门
Translation:
Mahamudra (Great Seal)
Dzogchen (Great Perfection) Practice
China's Inherent Esoteric Method: The Mind-to-Mind Method
Mindful Listening and Practice in Accordance with the Dharma
The Method of the Mind Ground
Please let me know if you'd like to continue with the translation or if you need assistance with anything else!
User
Continue
ChatGPT
Continuing with the translation:
理悟还得亲证
念起不随
功夫程度
修行的六个要点
Translation:
Understanding the Principle and the Need for Personal Realization
Not Following Thoughts as They Arise
The Stages of Cultivation
The Six Key Points of Practice
Please let me know if you need further translations or have any other requests!
User
Continue
ChatGPT
Continuing with the translation:
学佛互相毁谤，不知不觉中就造了业。学净的人不知道密宗，就瞎说密宗是鬼神教，只有净土最好。我曾经在东北听过XX大师说密宗最不好。他是一位很了不起的大师，我听后问他：‘你修净土，是不是念密咒？念大悲咒？念往生咒？念十小咒？’他答：‘是啊！’我说这些咒不是密咒吗？您自己离不开密宗，毁谤佛法有罪啊！即便是律宗弘一大师，也曾说过密宗是鬼神教，后来他看了密宗全文，才知道密宗这么完美，从浅入深，从小到大，和禅宗无二无别，才知道自己错了，写了一篇忏悔文收录在文集里。
Translation:
Buddhists slandering each other unknowingly create negative karma. Those who follow the Pure Land school without understanding Esoteric Buddhism often blindly criticize it as a cult of spirits and deities, thinking that only the Pure Land school is superior. I once heard a great master in Northeast China criticize Esoteric Buddhism as the worst. He was a remarkable master, and after hearing him, I asked, 'Do you, in your Pure Land practice, chant secret mantras? Do you chant the Great Compassion Mantra, the Rebirth Mantra, the Ten Small Mantras?' He said, 'Yes.' I responded, 'Aren't these mantras part of Esoteric Buddhism? You can't separate yourself from Esoteric Buddhism, and slandering the Dharma is sinful.' Even Master Hongyi of the Vinaya school once called Esoteric Buddhism a cult of spirits and deities. But after reading the complete texts of Esoteric Buddhism, he realized its perfection, its gradual and comprehensive approach, and its fundamental similarity to Chan Buddhism. He acknowledged his mistake and wrote a repentant essay, which was included in his collected works.
Please let me know if you'd like to continue with more translations or need assistance with anything else!
User
Continue
ChatGPT
Continuing with the translation:
谈密一密宗修持次第
这些都是不知道密宗而信口瞎说，只知道自己，不知道别人，信口瞎说。密宗是鬼神教吗？密宗一开始，免不了有一点鬼神的意味，那是因为西藏人根器差，他们要有点神秘、有点感应，要想神秘就得靠鬼神快些，学佛法就慢。密宗修到后面与鬼神就不相干了，密宗讲九乘次第，讲九步法。初讲外三乘，也就是先学显教、学小乘、学佛乘、学菩萨乘。
Translation:
Discussion on the Sequence of Esoteric Practice
**All these are blind statements made by those who do not understand Esoteric Buddhism. They know only about themselves, ignorant of others, and speak without basis. Is Esoteric Buddhism a religion of spirits and deities? Initially, Esoteric Buddhism unavoidably had an element of spirits and deities, especially because Tibetans, with their unique dispositions, required some mystique and resonance. To achieve this mystique quickly, they relied on spirits and deities, which made the study of Buddhist teachings slower. However, as one progresses in Esoteric Buddhism, it becomes unrelated to spirits and deities. Esoteric Buddhism speaks of the nine yanas (vehicles), involving a nine-step method. Initially, it teaches the external three yanas, which include studying the exoteric teachings, the Hinayana, the [Pratyeka?]Buddha Vehicle, and the Bodhisattva Vehicle.
User
Continue
ChatGPT
Continuing with the translation:
这些教理都要通达后，才修内三乘。内三乘是实际修行，教理通了再修密法。这个法教怎么消业障、除灾、治病、发财等。发财便是财神法，财神就是鬼神，所以是有鬼神法不是没有。但这是刚刚开始，密宗后面有圆满大法，譬如西藏白教的大手印，大手印所说和禅宗完全一致。大手印讲见定行，见是见到本性，认识本性，认识本性之后才有定力，知道世间一切都是假相，不要去追逐。知见正，行为就合道了，自然守戒。在定功上修大法，把习气净了，证成圣果，因此和禅宗说的一模一样。红教的大圆满法也是一样，我们的身体有五种光，外面也有五种光，外面的五种光，刺激自己的五种光，把整个身体化成光体，且对光体不加执著。红教说得很清楚，假使我们证到这种光体，但执著这个虹光体，那还是宇宙之间的游魂。宇宙间的游魂还未成道，要把这个虹光也化无，这样才能上上升进，就等于禅宗的法身向上。禅宗说破三关，最后破牢关，牢关就是法身向上，重关就是法身正位，也就是一切境界都不住、不动摇。法身向上就是发了大神通而不住神通，无佛可成，一切不著。
Translation:
These teachings must be thoroughly understood before practicing the internal three yanas. The internal three yanas are about actual practice, where one first grasps the theoretical aspects and then practices the secret methods. These methods teach how to eliminate karmic obstacles, disasters, illnesses, and even how to acquire wealth. The method of acquiring wealth is related to the deity of wealth, which is linked to spirits and deities. However, this is just the beginning. Esoteric Buddhism eventually leads to the Great Perfection, like the Mahamudra in Tibetan White Sect, which is completely in line with Chan Buddhism. Mahamudra speaks of realization, meditation, and action. Realization is seeing one's true nature, and after recognizing this true nature, one gains the power of meditation. Knowing that all worldly phenomena are illusory, one does not chase after them. With correct understanding, one's actions align with the Dharma, naturally observing the precepts. Practicing the great method in meditation purifies habitual tendencies, leading to the realization of sainthood, exactly as described in Chan Buddhism. The Great Perfection in Red Sect Buddhism is similar. Our bodies have five types of lights, and there are five external lights. The external lights stimulate our internal lights, transforming the entire body into a body of light, without attachment to this light body. Red Sect Buddhism clearly states that if we realize such a light body but cling to it, we remain as wandering spirits in the universe, not yet enlightened. To truly ascend, we must dissolve even this light, similar to Chan Buddhism's teaching of transcending the three barriers, with the final barrier being the ascent of the Dharma body. Breaking through these barriers means reaching the true position of the Dharma body, where one does not dwell in any realm or waver. Ascending the Dharma body involves great supernatural powers without dwelling in them, becoming a Buddha without attachment, free from all grasping.
Please let me know if you would like to continue with more translations or if there's anything else I can assist you with!
User
Continue
ChatGPT
Continuing with the translation:
说密一开启智慧宝藏
**现在大陆修行倾向密宗。很多人误会密宗是密秘的，说密宗是搞神通的，是鬼神法，这些都是误会。密宗并不是什么密秘的秘，密宗的密是把密秘的智慧宝藏打开，见到我们的本来面目。本来面目在那里呢？不知道。就是科学家、医学家或解剖家把心脏剖开，把头脑剖开也找不到。因为我们的真如妙是无相可得，从有相的角度来看是看不到的。言语道断，心行路绝，这是真理，所以法相宗说‘人空法空’，二空的真理叫真如，这种真理是抽象的。宗论家也说缘起性空，说一切事一切物都无自体，都是因缘和成，没有本体。性是空的，没有东西，心空真理，真如佛性，密宗也不外是这些道理。需用三密加持的修法，身口意三密加持，把我们的心意打开，见到自己本来面目，所以打开密秘宝藏是密宗
。并不是什么密秘不传或显神通。佛也说过，末法时众生业障深重，密宗最应机，没有佛菩萨的加持难以修证成功。**
Translation:
On Esotericism: Unveiling the Treasure of Wisdom
Currently, the trend in mainland China is towards practicing Esoteric Buddhism. Many misunderstand it as secretive, associated with supernatural powers or spirits and deities; these are all misconceptions. Esoteric Buddhism is not about secrecy. The 'secret' in Esoteric Buddhism refers to unlocking the secret treasure of wisdom, revealing our true nature. Where is this true nature? It's unknown. Even scientists, medical professionals, or anatomists cannot find it by dissecting the heart or brain. Our true nature, the wonderful Suchness, is signless and cannot be perceived from the perspective of form. As the Dharma-dhatu (Realm of Reality) states, 'speech exhausts itself, the mind reaches its limits' – this is the truth. The Yogacara school speaks of 'emptiness of persons and dharmas' as the truth of Suchness, an abstract reality. Scholars also speak of dependent origination and emptiness, stating that all things and phenomena have no inherent existence, being the result of causes and conditions. This emptiness, this nothingness, is the truth of the mind, the Suchness of Buddha-nature. Esoteric Buddhism revolves around these principles, using the three secrets (body, speech, and mind) for empowerment. By opening our mind and heart, we see our original face. Therefore, unveiling the secret treasure is the essence of Esoteric Buddhism. It's not about keeping secrets or displaying supernatural powers. Buddha also said that in the age of Dharma decline, when sentient beings have heavy karmic obstacles, Esoteric Buddhism is most suited to the times, and without the blessing of Buddhas and Bodhisattvas, it is hard to practice and realize success.
Please let me know if you would like to continue with more translations or if there's anything else I can assist you with!
User
Continue
ChatGPT
Continuing with the translation:
密宗热的情形之下，有位大师做了几篇文章，在北京的法音杂志发表，发表密宗热之中的佛法修证问题。密宗热都是向西藏去学习藏密，藏密真正讲起来并不一定适合汉地人修持，因为藏密是根据西藏的风俗习惯及他们的文化水平而订出来的，从修四加行、五加行开始，大礼拜十万次，再念百字明十万遍，供曼达十万，皈依十万。先修前行再修正行，这等于走弯路！汉人有自己儒释道的文化传统，有很好的根基，不一定需要向西藏人学西藏的密法。
汉地有自己的密法，唐朝时有唐密，晋朝惠果大师把密法传给日本的空海大师，日本现在也有密法传承称为东密。中国密法传到明代朱元璋时完全断灭，他担心密法搞神通会把他的皇帝位也搞掉，所以禁止人民再传密法。现在我们传的心中心法是唐朝传下来的密法，是老早就有的，并不是现在才创的。法本在大藏经的‘佛心经品亦通大随求陀罗尼’篇，这是中国人的密法，能够直指人心，见性成佛，这种修法让你能够亲见本来，见自本性，明白了什么是心，什么是性，让我们知道之后，依此去修，保护自己的心性，这就省去许多弯路，所以这个法很好。
Translation:
In the context of the popularity of Esoteric Buddhism, a great master wrote several articles published in Beijing's 'Dharma Sound' magazine, discussing the issues of practicing and certifying the Dharma amid the Esoteric Buddhism craze. This trend mostly involves learning Tibetan Esotericism (Tibetan secret teachings), which may not necessarily suit Han Chinese practitioners, as Tibetan Esotericism is based on Tibetan customs and their cultural level. It begins with practices like the four and five preliminary practices, a hundred thousand prostrations, reciting the hundred-syllable mantra a hundred thousand times, making a hundred thousand mandala offerings, and taking a hundred thousand refuge vows. One starts with preliminary practices before moving to the main practice, which is somewhat circuitous! Han people have their own cultural traditions of Confucianism, Buddhism, and Taoism, and a solid foundation, so it's not necessary to follow the Tibetan secret methods.
In Han areas, there are our own secret methods. During the Tang Dynasty, there was Tangmi (Tang Esoteric Buddhism), and in the Jin Dynasty, Master Huiguo transmitted the secret methods to Kukai in Japan, which now has its own lineage of Esoteric Buddhism, known as Tōmitsu. The transmission of Chinese Esoteric Buddhism ceased completely during the Ming Dynasty under Zhu Yuanzhang, as he feared that the secret practices and their supernatural powers might threaten his imperial rule, so he prohibited the further transmission of these methods. The 'Mind-to-Mind Method' we transmit today is an ancient method from the Tang Dynasty, not a recent creation. Its basis is found in the 'Buddha Heart Sutra and the Great Dharani' section of the Tripitaka. This is a Chinese secret method that directly points to the human heart, allowing for the realization of one's nature and becoming a Buddha. This method enables one to directly see the original nature, understand what the mind and nature are, and after understanding, practice accordingly to protect one's mind and nature. This avoids many detours, making it a very good method.
Please let me know if you would like to continue with more translations or if there's anything else I can assist you with!
User
Continue
ChatGPT
Continuing with the translation:
明心见性并不难，大家都把明心见性看成很难很难！认为那是圣人的事，凡人做不到。其实一切众生本具如来佛性，可惜我们不识，追逐外境之垢，被外境所迷，现在指点我们，让我们能够认识自己的本性，所以明心见性并不难！
修持密法的好处是藉佛力加持，加持等于帮助我们走路一样。自力修持等于两只脚走路。藉借佛的力量加持我们修行，等于是搭汽车或乘飞机，这样自然省力多了。所以密法修持实际上和修禅是一样的，并不是什么密秘或搞神通，因此大家对密法不要误会。
西藏的密法就有点不一样了，因为西藏人执著，习气很强，他们要有一点小神通的感应。因此一开始有鬼神法，怎么消灾除障、怎么发财。刚开始西藏密法只是应机采用一些鬼神法，到后来修九乘次第、前面的叫事业部，之后再修生起次第。生起就从无到有生起来，气脉明点观想成就，观想人的身体有三脉五轮，或三脉七轮，各个不同修法。修法虽然不同，但都是用来摄心，把我们的思想抓住，叫它不要动，所以叫观想成就。观想成就之后，要知道这不是真正成就，因为佛性是无相的，与有相的不相干。观想等于我们的身体生大疮，先用药来治疗，使疮口慢慢收缩成一个小疮口。收成小小一个伤口，但疮还是毒呀！还是不行，因此要从生起次第进入圆满次第。圆满次第就是把生起次第相化空，一点相都没有，这样才能见到本性。因此密宗后面的修法完全与禅宗的修法一致。密宗修生起次第、圆满次第、圆满次第分、大圆满次第、无比圆满次第、无上圆满次第，修到最后和禅宗完全一致。
Translation:
Realizing the true mind and nature is not difficult, though many people perceive it as extremely challenging, viewing it as the work of saints, beyond the reach of ordinary people. In reality, all beings inherently possess the Buddha-nature of the Tathagata, but sadly, we fail to recognize it, being deluded by external phenomena and their defilements. Now, with guidance, we can come to recognize our own true nature, so realizing the true mind and nature is not as difficult as it seems.
The advantage of practicing Esoteric methods is that they are supported by the power of the Buddha. This support is like being helped along the path. Practicing on one's own power is like walking on two feet. Using the power of the Buddha to support our practice is like riding in a car or flying in an airplane, naturally saving much effort. Thus, the practice of Esoteric methods is, in essence, similar to practicing Zen. It is not about secrecy or performing supernatural feats, so people should not misunderstand Esoteric Buddhism.
Tibetan Esoteric Buddhism is somewhat different, as Tibetans are deeply attached and have strong habits. They desire some minor supernatural experiences. Therefore, initially, there are methods related to spirits and deities, on how to avert disasters and acquire wealth. Tibetan Esoteric methods initially adopt some spirit-related practices, but later proceed through the nine yanas, starting with the karmic phase, and then moving to the phase of generation. The generation phase involves the arising of something from nothing, focusing on the channels and chakras of the body through visualization, with three channels and either five or seven chakras, each with different methods of practice. Although the methods vary, all aim to focus the mind, capturing our thoughts to prevent them from wandering, thus called visualization achievement. However, one must understand that this is not the ultimate achievement, as Buddha-nature is signless and unrelated to form. Visualization is like treating a large wound: first, you apply medicine to slowly shrink the wound to a small sore. But the sore is still a problem! So, you must progress from the generation phase to the completion phase. The completion phase involves dissolving the forms of the generation phase, leaving no trace of form, enabling one to see the true nature. Therefore, the latter practices of Esoteric Buddhism are completely in line with the methods of Chan Buddhism. Esoteric Buddhism includes the practices of generation phase, completion phase, differentiated completion phase, great completion phase, incomparable completion phase, and supreme completion phase, ultimately aligning completely with Chan Buddhism.
Please let me know if you would like to continue with more translations or if there's anything else I can assist you with!
User
Continue
ChatGPT
Continuing with the translation:
谈禅说密原相通
举个例子来证明禅宗与密宗完全相通，因为红教说虹光身证成，执著虹光身，那还是宇宙间的一个游魂，要认识连这个虹光身也不可得。同样的，禅宗也有这类公案，如有一次有个参禅师父问曹洞宗的祖师曹山：‘师父啊！朗月当头是如何？’‘朗月当头’就是一个明亮得不得了的月亮，照在我头顶上，像佛像上的大圆光圈，照遍周身，这样不是一个光明体吗？不是很好吗？曹山祖师说：‘犹是阶下汉’还在色界之下，还没登堂入室。禅师说：‘请师父慈悲，拉我一把吧！’曹山祖师答：‘月落相见’。一个朗月当头的月亮，落掉之后再相见面，就是说把你的光也化空，把执著的光明相化掉。我们做工夫有三种境界，空、乐、明。当我人修法修至能所双亡，心法双泯时，世界化空，大地平沉、虚空粉碎，当斯时也，虽然一无所有，但虚明凝寂，一灵不昧，了了常知，非如木石。做到这个境界才是开悟，真正化空。所以今天有乐得不得了叫般若味重重，乐之后就大放光明，但这三种都不能住，住在乐上就不出欲界，住在光明上就不出色界，住在空上就不出空界，不出无色界，因此这三种都不能住，不住就出三界了。
Translation:
Discussing How Chan and Esotericism are Fundamentally Interconnected
To demonstrate how Chan (Zen) and Esoteric Buddhism are fully interconnected, let's consider an example. In the Red Sect (a branch of Tibetan Buddhism), the realization of the rainbow light body is discussed. However, if one clings to this rainbow light body, they remain as a wandering spirit in the universe, failing to recognize that even this rainbow body is unattainable. Similarly, in Chan Buddhism, there's a case where a Zen master asked Cao Shan, a patriarch of the Soto Zen school: 'Master, what is the condition of a bright moon overhead?' A bright moon overhead represents an incredibly bright moon shining directly above, like the large halo of light around a Buddha statue, illuminating one’s entire body. Isn’t that a luminous body? Isn’t that wonderful? Cao Shan replied, 'You are still beneath the steps,' meaning still under the realm of form, not yet entering the room. The Zen master then asked for the master's compassionate guidance. Cao Shan answered, 'We meet when the moon sets.' This means when the bright moon, your own light, is extinguished, that's when we truly meet – symbolizing the idea of dissolving attachment to this luminous form. In our practice, there are three realms: emptiness, joy, and clarity. When a person practices to the point where both subject and object, mind and method are extinguished, the world becomes void, the earth sinks evenly, the void shatters. At that moment, although having nothing, the void is serene and clear, the spirit undimmed, always clearly aware, unlike wood or stone. Reaching this state is enlightenment, the true void. Today, experiencing immense joy is likened to the profound taste of Prajna, followed by great illumination. However, none of these three states should be dwelled upon. Dwelling in joy means not transcending the realm of desire, dwelling in illumination means not transcending the realm of form, and dwelling in emptiness means not transcending the formless realm. Thus, none of these three should be dwelled upon, and not dwelling in them means transcending the three realms.
Please let me know if you would like to continue with more translations or if there's anything else I can assist you with!
User
Continue
ChatGPT
Continuing with the translation:
现在与大家来探讨佛法的修证问题。佛法本无言可说，因一切众生都具如来的无漏自性，凡有言说都失真义。因为大家都向外追求，迷失本性，贪求无厌而造业受报，感得释迦佛出生于世，现身说法。说种种的法实际上都是叫我们认识本来面目。法法平等，都是一样的，只因众生根器不同，应众生之机而应病予药，说不同的法。
禅宗一参话头与念话头
禅宗本来是中国四大宗里最优秀的一宗，它最圆顿，单刀直入，直指见性，直指人心，见性成佛。其他宗派难免在外兜兜圈子。但是现在的禅宗行人，对于参话头起疑情很困难，于是‘参’话头变成了‘念’话头，把话头挂在嘴边──念佛是谁。
不起疑情就隔不断内外，妄念也隔不断。疑情一起，包围周身，整个身心都在疑情里，这样才能隔断内外，使内不能出，外不能入，才能得到很好的消息，才能打开见到本来面目。现在的人把话头拿来用念的，一天到晚在那里念‘念佛是谁’。不起疑情就隔不断内外，一天到晚念‘念佛是谁’，念得再久也得不到佛力加持，这样还不如念‘阿弥陀佛’要好一些。光念‘念佛是谁’不起疑情，就隔不断内外，妄念不断，见不到真如本性，使禅宗沦为以法眷相传，难怪太虚大师感叹的说：‘现在禅宗儿孙，都是法眷传法，而不是明心见性后传法...何曾悟心来？’法眷等于画图的画卷，长长的一卷，前面写‘正法眼藏’四个字。从第一代祖师开始写到现在，代代相传，其实老师还没开悟，徒弟也还没有开悟，使佛法扫地了！真令人痛心！在这种情况之下，大家倾向密宗的修法，这是密宗热的最大因素。
Translation:
Now, let us discuss the practice and realization of Buddhism. Essentially, the Dharma cannot be fully expressed in words, because all sentient beings inherently possess the Tathagata's untainted nature, and any verbal expression falls short of its true meaning. As most people seek externally, they lose touch with their true nature, driven by insatiable greed, thus creating karma and receiving its consequences. This prompted Shakyamuni Buddha to incarnate in the world and teach the Dharma, which essentially guides us to recognize our true nature. All Dharma teachings are equal and the same; they just vary because sentient beings have different capacities and needs, requiring different teachings as remedies for their specific conditions.
The Chan Sect: Contemplating the Huatou and Reciting the Huatou
Chan Buddhism is originally one of the four major sects in China, and it is considered the most direct and profound, cutting straight to the point of seeing one's nature and thus achieving Buddhahood. Other sects may inevitably involve more roundabout practices. However, contemporary practitioners of Chan find it difficult to raise doubt when contemplating the Huatou (critical phrase), leading to a transformation of 'contemplating' the Huatou into 'reciting' the Huatou, constantly repeating questions like 'Who is reciting the Buddha's name?'
Without raising doubt, one cannot separate the internal from the external, nor can one break free from delusive thoughts. Doubt envelops the entire being, both body and mind, thus segregating the internal from the external, preventing external influences from entering and internal thoughts from manifesting outwardly. This is how one attains profound insights and opens up to see one's true nature. Nowadays, people use the Huatou for recitation, constantly asking 'Who is reciting the Buddha's name?' Without raising doubt, they cannot separate themselves from their thoughts and delusions, failing to see the true nature of Suchness. This has led to the Chan tradition becoming a mere transmission of teachings rather than a transmission following the realization of one's true nature. Master Taixu lamented, 'Today's descendants of Chan are merely transmitting teachings, not transmitting after realizing the mind's nature... Have they ever truly awakened?' The transmission of teachings is like a long scroll of paintings, with the words 'True Dharma Eye' written at the beginning. Passed down from the first patriarch to the present, in reality, neither the teacher nor the disciple has attained enlightenment, thereby degrading the Buddha's teachings. It's truly heartbreaking! In such circumstances, people tend to lean towards the practices of Esoteric Buddhism, which is a significant factor in the popularity of Esoteric Buddhism.
Please let me know if you would like to continue with more translations or if there's anything else I can assist you with!
User
Continue
ChatGPT
Continuing with the translation:
谈禅一话头之由来
最初禅师都是直接指示，并没叫人去参话头。六祖大师之前，师师相传都是直接指示，并没叫人参话头，六祖大师传惠明时也是直接传示不思善不思恶。‘不思善不思恶’就是一切放下，不要动念头。惠明良久不动念，六祖大师就直接指示‘正与这么时’，‘那个’就是你的本来面目。‘那个’很清爽，要你一念不生，不是叫你摸著石头说不知道，它还是有知觉、有灵性。‘那个’一念不生，无止无界，无觉无受，但不是木头也不是石头，那就是你的本来面目，这就叫直指，就叫明心见性。
后来的人不明白直指，就说那‘不是直指’是‘问话’，就变成六祖大师问他‘那一个是你的本来面目呀？’‘那个’‘那个’，中国人写起来都一样是‘那个’。中国人的‘那’和‘那’，见仁见智，解释各有不同。当下明悟就知道那是一种指示，等于英文的‘That’，假如你不明白就是‘What’。这里面就有了伸缩性。在大陆就曾为了这两个字，在‘问话’与‘指示’之间争辩不休。现在我们不必再打官司，看后来的祖师便知道了。譬如：灵训问归宗‘如何是佛’，归宗禅师说：‘即汝便是，你就是佛’，于岫大夫问紫玉禅师：‘如何是佛’，禅师叫他：‘大夫！’他答应了，禅师说‘即如是无别物’，再如大梅问马祖‘如何是佛’，马祖说：‘即心是佛’。这些都是直接指示，不用参话头。
到了宋朝，人心渐下，因为释迦牟尼佛己经圆寂五百年，到了正法五百年过后一千年的相法时代。以前那种直接指示的法门得来不费工夫，不必经过劳动，好像不必费心费力，就能得到祖传遗产！正因为不必付出心血，就不知道来处艰辛，不知道珍惜，不断挥霍，把钞票花光！禅也一样。哇！这就是呀？‘这就是’，为什么我还不发神通？尤其是现代人，告诉他‘一念不生，了了分明，就是本来面目’，既然是本来面目就要发神通，为什么还不发呢！总以为未见神通玄妙，以为不是，不肯承当，反向心外求法，以期神效，故不得已祖师们才不再直接指示，改用参话头，兜兜圈子，用一则无意味的话头，安在学人心上，生起大疑情，使整个身心掼入疑团内，时节因缘到来，桶底脱落，从宋朝开始才有参话头。
Translation:
On the Origin of the Chan Huatou
Initially, Chan masters directly pointed out the truth and did not ask practitioners to contemplate Huatous (critical phrases). Before the Sixth Patriarch, transmission from teacher to student was direct, without contemplation of Huatous. When the Sixth Patriarch transmitted to Huiming, it was also a direct transmission of 'not thinking of good, not thinking of evil.' 'Not thinking of good and evil' means letting everything go, not stirring up thoughts. After Huiming stopped his thoughts for a long time, the Sixth Patriarch directly pointed out, 'It is precisely in this moment,' indicating 'that' is your original face. 'That' is very clear and refreshing, instructing you not to generate a single thought. It's not about touching a stone and saying you don't know; it still has awareness and sentience. 'That,' when not a single thought arises, is boundless, without perception or sensation, but it is neither wood nor stone; that is your original face. This is direct pointing, also known as revealing the true mind and seeing the true nature.
Later generations misunderstood this direct pointing, thinking it was not direct but questioning. This led to the interpretation that the Sixth Patriarch was asking, 'Which one is your original face?' The Chinese characters for 'that' and 'which' are the same, and interpretations vary. Instant enlightenment would reveal that it was a kind of instruction, akin to the English word 'That.' If you don't understand, it becomes 'What.' This allowed for flexibility. In mainland China, there were endless debates between 'questioning' and 'instructing.' But now we don't need to argue; just look at the later patriarchs. For example, Lingyun asked Guizong, 'What is Buddha?' Guizong replied, 'You are, you are the Buddha.' Yuxiu asked Ziyu, 'What is Buddha?' The master called him 'Doctor!' and upon responding, the master said, 'It is just so, nothing else.' Similarly, Damei asked Mazu, 'What is Buddha?' Mazu replied, 'The mind is Buddha.' These are all direct instructions, without the need for contemplating Huatous.
By the Song Dynasty, people's minds had declined, as it had been five hundred years since Shakyamuni Buddha's parinirvana, entering the period of the Dharma's semblance, a thousand years after the true Dharma era. The direct teachings of the past were easily attained without much effort, as if inheriting an ancestral fortune without toil or effort. Because of not having to invest effort, people did not know the hardship of attainment and did not cherish it, squandering it until nothing was left. It was the same with Chan. 'Oh, is this it?' 'This is it,' but why haven't I manifested supernatural powers? Especially modern people, when told 'not a single thought arises, clearly and distinctly, that is the original face,' expect to manifest supernatural powers immediately. Why haven't they appeared? Assuming that without seeing supernatural and mystical powers, it must not be true, they refuse to accept it, seeking the Dharma outside themselves for miraculous effects. Thus, the patriarchs no longer directly pointed out but used Huatous, going around in circles, placing a meaningless Huatou in the minds of students, generating great doubt, plunging their entire being into a sea of uncertainty. Only when the time and conditions are right, the bottom of the bucket falls out. Since the Song Dynasty, the practice of contemplating Huatous began.
Please let me know if you would like to continue with more translations or if there's anything else I can assist you with!
User
Continue
ChatGPT
Continuing with the translation:
本来参话头也不是千篇一律的参一则刻板话头，而是因人而异，也就是禅师看来者的根器如何，指他一个话头，后来明师少了，才千篇一律参一个‘念佛是谁’。念佛是谁，也很好。在‘谁’的上面用力去参，‘念佛究竟是谁’，是我在念吗？如果是我，身体是我吗？身体显然不是，一口气不来，死了，身体还在，佛号也念不出来。现在我能念‘阿弥陀佛’，‘阿弥陀佛’，这到底是谁在念啊？让你在那里起疑情，这样才能隔断内外。疑情不起，光在那里念话头是无用的。所以说，佛法现在渐渐衰微了。
大手印
譬如白教修的最高深法大手印法。大手印法并不是另外再起一个手印或结什么手印、念什么咒。为什么叫手印呢？就是我们的一法界，就是我们的无漏自性。如西游记里的孙悟空翻跟斗，一翻就是多少里。释迦佛说：‘你在我掌里翻翻看！’孙悟空心想，你的手有多大？我一下子就翻出去了。真的能够翻出去吗？他翻了几个跟斗还是翻不出去，还在释迦佛的手掌心。真法界尽虚空遍法界就是一只手，所以不结手印，无手印之手印，所以叫大手印。
Translation:
Originally, the practice of contemplating Huatous was not about uniformly contemplating a single set phrase. It varied according to the practitioner's capacity and the Zen master's insight into that capacity, who would then assign a Huatou accordingly. Later, as enlightened masters became rare, everyone started contemplating the same phrase, ‘Who is reciting the Buddha’s name?’ This is also a good practice. One should earnestly contemplate on this 'who': 'Who is ultimately reciting the Buddha’s name? Is it me? If it is me, is the body me?' Clearly, the body is not, for when breath ceases, the body remains even in death, and the recitation of the Buddha’s name cannot continue. Now I can recite 'Amitabha Buddha', but who is actually reciting it? This contemplation raises doubt, thus separating the internal from the external. Without this doubt, merely reciting the Huatou is futile. Therefore, it is said that the Buddha's teachings are gradually waning.
Mahamudra
For example, the Mahamudra, the most profound method practiced in the White Sect. The Mahamudra is not about forming another hand gesture or reciting a mantra. Why is it called the 'Great Seal'? It represents the entirety of the Dharma realm, our untainted true nature. In the classic 'Journey to the West', when Sun Wukong somersaults, he covers countless miles in one flip. Buddha said to him, 'Try somersaulting in my palm!' Sun Wukong thought, 'How big can your hand be? I’ll flip right out of it.' But could he really flip out? After several flips, he still remained within Buddha’s palm. The true Dharma realm, as vast as the empty space, is like a single hand. Thus, no physical hand gesture is made; it is the seal without a seal, hence the name Mahamudra.
大圆满法
红教的密法是大圆满法。大圆满法和禅宗完全一致，大圆满法分两部：一是彻都，一是妥嘎，彻都是立断，当下就把妄念断掉，让你明心见性；妥嘎是顿超，法身向上。禅宗讲破三关，破初关、重关、牢关，最后法身向上，其所说和禅宗完全一致。纵然肉体完全化为虹光体，皮肤肌肉骨头完全化成光体，走的时候一道光，连肉身都没有了。假如你已经证成虹光体，心里仍有虹光体存在，还是宇宙之间的游魂，还不究竟，还有黏著，正如禅宗所说‘才有所中，就成窠凹不行’一样。
不论修什么法，起初修，入手虽有不同，譬如净土宗从念佛入手；禅宗从参话头入手；密宗从持咒结手印入手，但修到后面都是归于禅，都归入禅定，但到最后无不归于净土。我们的心是土，土就是心，心清净了，才是真正的净土，心上还有一点东西，就不是净土了。
禅宗修到最后打开本心见性之后，并没了脱生死，明心见性之后才是破初关。破初关虽见到本性，但生死未了。因为才断见惑，思惑未断。知见正确，但是我们的思惑，即思想对境生心还是免不了。因为八识的种子还在，遇缘就起现行，所以生死未了。因为这个缘故，净土宗常常毁谤禅宗，说禅宗不好，明心见性了，生死却未了！不如净土往生西方，一见弥陀，一切都解决了。这是一般人不知道禅宗的立场，禅宗自己也知道并不是明心见性生死就了。临济大师就讲得很清楚，第一句荐得，自救不了，他讲‘看取棚头弄傀儡，抽线全籍里头人’，如同看木偶戏，戏中孙悟空大战白骨精，很精彩，但没有里头的拉线人，木偶再好也不会动。人也一样，人讲话、走路及种种动作，都是佛性在里面抽线。认识了佛性的妙用仍自救不了，因为八识的种子还在，你遇境还是会生心，你的思想还在动。
Translation:
Dzogchen (Great Perfection) Practice
The secret practice of the Red Sect (a branch of Tibetan Buddhism) is the Dzogchen, or Great Perfection. The Great Perfection is completely aligned with Chan (Zen) Buddhism. The practice is divided into two parts: Thorough Cut (Tregchö) and Leap Over (Tögal). Thorough Cut involves immediate cessation of delusive thoughts, enabling clear mind and perception of true nature. Leap Over is a sudden transcendence, ascending the Dharmakaya (Truth Body). Chan Buddhism speaks of breaking through three barriers, the initial, intermediate, and final, culminating in the ascent of the Dharmakaya, in complete agreement with Dzogchen. Even if the physical body completely transforms into a body of rainbow light, with skin, muscles, and bones all turning into light, walking as a beam of light without a physical body. However, if one still holds the concept of the rainbow body in their mind, they remain a wandering spirit in the universe, not yet achieving ultimate realization, still clinging, as Chan Buddhism says, 'A slight attachment, and one falls into a rut.'
No matter what method is practiced initially, the approaches may differ. For example, the Pure Land School starts with reciting the Buddha's name, Chan Buddhism with contemplating the Huatou, and Esoteric Buddhism with mantra recitation and forming mudras. However, all these practices eventually lead to Chan, entering into meditation, and ultimately, they all lead to the Pure Land. Our mind is the land, and the land is the mind. Only when the mind is pure is it the true Pure Land; if there is even a trace of something on the mind, it is not the Pure Land.
In Chan Buddhism, even after opening the true mind and seeing the true nature, one has not yet escaped from life and death. Seeing the true nature is just breaking the initial barrier. Although one sees their true nature, life and death are not yet ended. This is because only the delusions of perception are severed, while the delusions of thought remain. Our correct knowledge and perception are still influenced by our thoughts, which are inevitably stirred by encounters with phenomena. This is because the seeds of the eight consciousnesses still exist, manifesting upon encountering conditions, so life and death are not yet ended. For this reason, the Pure Land School often criticizes Chan Buddhism, saying it's inadequate because even after realizing the true mind and nature, life and death are not ended. They argue that it's better to be reborn in the Western Pure Land, where upon seeing Amitabha, everything is resolved. This is a common misunderstanding of Chan Buddhism's stance. Chan Buddhism is aware that realizing the true mind and nature does not end life and death. Master Linji (Rinzai) made this clear: achieving the initial realization is not enough to save oneself. He said, 'It’s like watching a puppet show. The puppet show of Sun Wukong fighting the White Bone Spirit is fascinating, but without the person pulling the strings, even the best puppet won't move.' It's the same with people; all our speech, walking, and various actions are manipulated by the Buddha-nature within us. Even after recognizing the marvelous function of Buddha-nature, one cannot save themselves because the seeds of the eight consciousnesses still exist. Encountering circumstances, the mind will still be stirred, and thoughts continue to move.
法相宗讲得更清楚，‘发起初心欢喜地，俱生犹自现缠眠，远行地后纯无漏，观察圆明照大千。’发起是开发，如生意人开发事业，科学家开发新科技，修佛法的人打开了自己的密秘宝藏见到本性，见到登地菩萨。初地是欢喜地。‘俱生’是俱生的法执及我执还跟著你，缠住你的本性，使你遇境生心，昏昏昧昧，如同睡觉一样。‘远行地后纯无漏’就是作功夫，由初地上升到二地、三地、四地、五地、六地、七地，到了七地菩萨是远行地，八地是不动地，到了第八地才进入无漏，漏尽通之后才真正进入道通。到了这里才不退转，否则还是会退转的。也就是到了这里，第八识的种子消了，才转第九识庵摩罗识。庵摩罗识译成中文叫白净识，证到白净识也还没有到家，俱生我执虽然消了，但俱生法执的种子还在，也就是分别我执与法执消掉了，还要在事上锻炼，要把无始无明的尘沙惑除了，才能从九识转十识。这才是真正的见性成佛。所以禅宗的功夫要作得很长，不是一下子就能消掉的，这要看我们用功的程度，要三大阿僧祗劫，三大即见到位、修道位、证道位三个阶段。三个阶段时间的长久要看用功程度。
释迦佛成佛是燃灯佛授记的，释迦佛用功精进勇猛，提前七劫成佛，所以三大阿僧祗劫的时间长短不一定，要看你自己用不用功。
阿难和释迦佛是堂兄弟，他们一起发心学佛，释迦佛成果地佛时，阿难还没悟道。由这里可以看出来，功夫就在自己，精进勇猛就快，懒惰就慢。因此之故，在这末法时代，靠自己的力量修行更困难，得藉佛的力量加持修行方得力。
Translation:
The Yogacara School explains this more clearly: 'The initial awakening is the joyous ground, yet innate attachments still manifest, obscuring the nature. After reaching the far-traveling ground, one enters the pure, untainted state, observing the clear illumination of the vast universe.' The initial awakening is like opening up or developing something, like a businessman developing a business, or a scientist developing new technology. In Buddhism, it's about opening up one's secret treasure and seeing one's true nature, attaining the status of a Bodhisattva on the first ground, which is the ground of joy. 'Innate' refers to innate grasping of phenomena and self, which still clings to you, entangling your true nature, leading to mental agitation and obscurity, like being in a drowsy sleep. 'After reaching the far-traveling ground, pure, untainted,' means progressing in practice from the first ground up to the second, third, fourth, up to the seventh ground. The seventh ground is the far-traveling ground, and the eighth is the immovable ground. Only upon reaching the eighth ground does one enter the untainted state. After the 'leakage' is exhausted, one truly enters the path of enlightenment. It's only at this point that there is no regression. At this stage, the seeds of the eighth consciousness are extinguished, and one transitions to the ninth consciousness, the Amala consciousness. Even upon attaining the Amala consciousness, one hasn't fully reached the goal. The innate grasping of self is gone, but the innate grasping of phenomena's seeds still exists. After eliminating the grasping of self and phenomena, one must still cultivate on the path, eliminating the beginningless ignorance and delusions, transitioning from the ninth consciousness to the tenth. This is the true realization of nature and becoming a Buddha. Thus, the practice in Chan Buddhism is long-term, not something that can be quickly resolved. It depends on the level of effort put into the practice, spanning three great asamkhyeya kalpas, corresponding to the stages of seeing the path, practicing the path, and realizing the path. The length of these stages depends on the intensity of one's practice.
Shakyamuni Buddha's enlightenment was prophesied by Buddha Dipankara. Shakyamuni Buddha practiced diligently and courageously, achieving enlightenment seven eons ahead of schedule. Therefore, the length of the three great asamkhyeya kalpas is not fixed; it depends on your own effort.
Ananda and Shakyamuni Buddha were cousins and embarked on the Buddhist path together. When Shakyamuni Buddha attained enlightenment, Ananda had not yet realized the truth. This shows that progress in practice is up to the individual: diligent and courageous effort leads to quick progress, while laziness results in slow progress. Therefore, in this age of Dharma decline, relying solely on one's own power in practice is more challenging, making it necessary to rely on the power of the Buddha for successful cultivation.
English Translation (Paragraph 1):
China’s Native Esoteric Dharma: The Mind-in-Mind Method
Original Text (Paragraph 1):
中国固有的密法一心中心法
English Translation (Paragraph 2):
The “Mind-in-Mind Method” was neither learned from Japan nor
from Tibet. It does not belong to Eastern Esotericism (Tōmitsu) nor to Tibetan
Esotericism (Vajrayāna). Rather, it is a native Esoteric Dharma from the Tang
Dynasty of our country. Because no one was transmitting it, even my Grandmaster
did not know that such an esoteric teaching existed, until he went forth to
receive monastic ordination and traveled to Donglin Monastery at Mount Lu in
Jiangxi, the ancestral seat of the Pure Land School, where he encountered this
teaching. When Master Huiyuan established the Pure Land approach at Donglin
Monastery, there came to be two methods under the Pure Land School: one is the
Mindfulness of the Buddha Samādhi (念佛三昧),
and the other is the Pratyutpanna Samādhi (般舟三昧). The Mindfulness of the Buddha Samādhi is easy to
practice: one sits upright with legs crossed, forms the Dharma-Realm
concentration seal with the hands, and audibly recites “Amitābha Buddha,”
thereby attaining the Mindfulness of the Buddha Samādhi. The Pratyutpanna
Samādhi, however, is difficult to cultivate—one must walk in the room all day
long, never allowed to sit or lie down. Once the Pratyutpanna Samādhi is
accomplished, the Buddha appears before one’s eyes and touches one’s head in
blessing. My Grandmaster, making a great resolve, chose to practice the Dharma
that others found difficult—the Pratyutpanna Samādhi. He walked around in the
room day and night without sleep; the physical strain was intense, and both of
his legs became so swollen that he could barely walk. Yet he had aroused a
great vow, so even when he could not walk, he kept moving—crawling on the
ground. Eventually, both of his palms became swollen, and when he could no
longer crawl, he rolled on the floor. He endured such severe hardship; through
such practice, he reached a point where the mind died completely* and entered a
profound concentration. During this deep samādhi, he experienced a vision of
Bodhisattva Samantabhadra appearing, blessing him by touching his head and
expounding the Dharma, saying: “In this Age of the Latter Dharma, it is indeed
most rare and commendable to practice such austere disciplines. However, within
the esoteric section, there is the Mind-in-Mind Method; by relying on the
Buddha’s power and blessings, you need not endure such hardship. If you
practice the Mind-in-Mind Method with the support of the Buddha’s power, you
will achieve twice the result with half the effort. Diligently practice this
method. Once you have fully cultivated it, go down the mountain to propagate it
widely for the benefit of the masses.”
*Translator’s note: “the mind died completely” (心死透了) is a figurative expression
indicating the utter dissolution of discursive thoughts and self-attachment.
Original Text (Paragraph 2):
‘心中心法’并不是从日本学来，也不是从西藏学来，既不属于东密也不属于藏密，是我国唐朝固有的密法。因无人传授，连我师公也不知道有这个密法，直到他出家赴江西卢山净土宗的祖庭东林寺参学才得此法。慧远法师在东林寺创设净土法门，净土宗有两种，一是念佛三昧，一是般舟三昧。念佛三昧好修，盘起腿来静坐，手结法界定印，口念阿弥陀佛，就能得到念佛三昧。般舟三昧就难修了，整天在房间里走，不准坐也不准睡。般舟三昧修成，佛就在你面前现身摩顶。我师公发大心，修别人难修之法，选择了般舟三昧。整天不睡觉在房里走，肉体很难吃得消，他的双腿肿得走不动，但大愿已发，走不动也不停，就在地上爬行，爬到两个手掌都肿，爬不动了，就在地上滚！他吃了这么大的苦，经过这样的修炼，心死透了，入了大定，入定中感得普贤菩萨现身，为他摩顶说法，说：‘在这末法时代能修这种苦行是很难能可贵的，但是密部里有心中心法，可藉佛力加持，不要像你这样吃大苦。修心中心法，藉佛力加持，可收事半功倍之效，这个法你好好的修，修好之后你再下山去普传大众’。
English Translation (Paragraph 3):
Nowadays, Japan and Tibet also have this method, but they do
not transmit it casually. One must cultivate for decades before it is
transmitted. Living Buddha Norlha Hotogtu,* who was Tibetan, came to Shanghai
and transmitted it to “only” one person. When others requested the Dharma from
him and asked him to teach it, he replied, “You are not yet qualified. This is
the signless secret teaching, a method that immediately leads to directly
seeing one’s fundamental nature. It is not easy to practice. All of you can
only practice the generation-stage first—perfecting the cultivation of the
winds, channels, and luminous drops.**” In Japan, the Mind-in-Mind Method also
is not transmitted casually. There was a young monk from Taiwan who spent six
years studying Esoteric Dharma on Mount Kōya in Japan. Upon seeing the Mind-in-Mind
Method text, he requested his teacher to transmit it to him. His teacher
replied, “You are still a young monk, unqualified. Wait until you reach the
position of ācārya [master-teacher]; when you have that status, I will transmit
it to you.” The young monk asked, “I have stayed here for six years, and still
I cannot learn it?” Because the teacher would not transmit it, he had no choice
but to go to Tibet to study. Tibetan Buddhism has the Kagyü (White), Gelug
(Yellow), Nyingma (Red), and Sakya (Flower) schools, among others. Except for
the Nyingma (Red) School, none of the other schools have the Mind-in-Mind
Method. A teacher of the Red School told him, “You want to learn the Mind-in-Mind
Method? Fine. Stay here ten more years. Once you have learned the other
esoteric teachings, I will then transmit it to you.” Thus, we can see that
Tibet and Japan both indeed have the Mind-in-Mind Method, but it is not
transmitted lightly. It belongs to the most advanced, central and essential
section of the Esoteric Dharma. Therefore, Bodhisattva Samantabhadra told our
Grandmaster, “Practice it well, and once you have succeeded, go down the mountain
to widely disseminate it, so as to compensate for certain deficiencies in Chan
(Zen) and Pure Land.” This is precisely because Bodhisattva Samantabhadra saw
that the time and conditions were ripe—he deemed that the karmic conditions for
the appearance of the Mind-in-Mind Method had arrived. Why? Because those who
investigate Chan cannot easily arouse a true doubt-mind, cannot break through,
and cannot perceive their own fundamental nature. Using the Mind-in-Mind Method
compensates for what Chan and Pure Land lack. My Grandmaster practiced in the
mountains for eight years before attaining realization; only then did he
descend the mountain to widely transmit the Mind-in-Mind Method.
*Translator’s note: “Living Buddha Norlha Hotogtu” is
typically rendered “Nengna Huofo” (诺那活佛)
in Chinese transliteration.
**Translator’s note: “winds, channels, and luminous drops” (气、脉、明点) refer to the subtle energy
system cultivated in Tibetan Vajrayāna.
Original Text (Paragraph 3):
现在的日本及西藏也有这种法，但不轻易传授。要几十年修行后才传，诺那活佛是西藏人，他到上海‘只’传一个人，别人向他请法，请他传法，他说：‘你们都不够资格，这是无相密，一下手就直下见性的法，这种法不容易修，你们只能修生起次第，先把气脉明点修好。’在日本也不轻易传心中心法，有位台湾去的年青和尚，去日本高野山学密法六年，他看到心中心法的法本，就请师父传法给他，他师父说：‘你还是个小和尚，不够资格，等相当于阿阇黎的位置时，资格够了再传吧！’他问：‘我在这里住六年还不能学吗？’师父不传，他没有办法就下山到西藏去学。西藏佛教有白教、黄教、红教、花教等教派，除了红教之外其他几教都没有心中心法。红教师父说：‘你要学心中心法可以，再住十年，先学其他密法后我再传法给你。’可见西藏和日本都有心中心法，但不轻传，它属密法的高深部门心髓部份。所以普贤菩萨对我们师公说，你好好修，修好后下山去广传大众，以补禅宗和净土宗的不足。也就是普贤菩萨看时间因缘，认为心中心法出世的因缘到了，因为参禅的人疑情起不来，打不开，见不到本性。用心中心法来补救禅宗和净土之不足，我师公在山上修了八年才证道，之后才下山广传心中心法。
Footnotes/Annotations (if any):
1. Mindfulness of the Buddha Samādhi (念佛三昧): Often involves reciting (or
being mindful of) the name of Amitābha Buddha, leading to single-minded
concentration and samādhi.
2. Pratyutpanna Samādhi (般舟三昧): A more austere, continuous
practice of walking meditation that forbids sitting or sleeping, aiming to
directly behold the Buddha.
3. Bodhisattva Samantabhadra (普贤菩萨): Known in Chinese as Pǔxián Púsà, one of the great Bodhisattvas in
Mahāyāna Buddhism who
embodies the vow and practice aspect of the Buddhas’
teachings.
Brief Explanation of Key Concepts
1. Mind-in-Mind Method (心中心法): A “signless” secret
teaching traditionally rooted in China’s Tang Dynasty, emphasizing direct
realization of one’s fundamental nature without relying on form-based
preliminary practices.
2. Chan (Zen) and Pure Land: Two major schools of
Chinese Buddhism. Chan emphasizes direct insight into mind-nature through
meditation, while Pure Land focuses on mindful recitation of the Buddha’s name
to attain rebirth in the Pure Land. The Mind-in-Mind Method is described here
as complementing them when practitioners face difficulties in direct
realization.
English Translation (Paragraph
1):
When my Grandmaster* came down from
the mountain preparing to transmit the Mind-in-Mind Method, everyone was
unfamiliar with this heart-method. They did not know what the “Mind-in-Mind
Method” meant, and no one was willing to learn it from him. He had no choice
but to display a bit of spiritual power to attract people’s attention. But
Buddhism is the correct teaching, and one should not engage in displays of
spiritual power. When my Grandmaster manifested such spiritual power, he drew
criticism from Masters Taixu and Yingguang, who believed that displaying
spiritual power only helped the teachings of ghosts and spirits and did not
benefit the luminous essence of the Buddha Dharma. My Grandmaster said: “I also
do not wish to display spiritual power, but it was for the convenience of
transmitting the Dharma, because the esoteric teachings in China had been
interrupted for such a very long time!”
*Translator’s note: “Grandmaster”
here refers to the teacher of the speaker’s own master, sometimes called
“teacher’s teacher” or “master of one’s master.”
Original Text (Paragraph 1):
我师公下山准备传心中心法时，大家对心法很陌生，不知道什么叫心中心法，没有人愿意跟他学，他只好显点神通，引起人们注意。佛法是正法，不要搞神通，我师公这样一显神通，引起太虚大师和印光大师的批评，认为显神通就是帮助鬼神教，对佛法的光明没有助益，我师公说：‘我也不愿意显神通，但为传法之便，因为中国的密法中断很长的时间！’
English Translation (Paragraph
2):
The most important aspect of
practicing the Mind-in-Mind Method is to undertake ten kinds of vows, that is,
to make ten kinds of vows in order to be qualified to practice the Mind-in-Mind
Method. Only after one has made these ten kinds of vows can one be in accord
with the Mind-in-Mind Method.
Original Text (Paragraph 2):
修心中心法最重要的是要行十种行愿，也就是要发十种行愿，才有资格修心中心法。修十种行愿之后才能与心中心法相应。
English Translation (Paragraph
3):
1. Trust in all Buddhas equally.
Have no doubt about any Dharma teachings. Regard a pure assembly of monastics
with respect, seeing them as teachers.
Original Text (Paragraph 3):
（一）佛佛俱信。法法无疑。清净僧众。尊视如师。
English Translation (Paragraph
4):
2) Uphold the precepts without any
deficiency. Gather the mind so that it is constantly in samādhi. Understand
that all dharmas are characterized by emptiness, remaining impartial and
unattached.
Original Text (Paragraph 4):
（二）持戒不缺。摄心常定。诸法空相。平等无著。
English Translation (Paragraph
5):
3) Have a compassionate heart for
all beings. Strive diligently to observe the precept against taking life.
Regard all sentient beings as oneself, and be unable to bear eating their
flesh.
Original Text (Paragraph 5):
（三）慈心众生。励行戒杀。视众生如己。不忍食其肉。
English Translation (Paragraph
6):
4) When people have requests,
respond with an attitude of equality by giving and offering. Remain gentle and
humble, and do not give rise to arrogance or conceit.
Original Text (Paragraph 6):
（四）人有所求。等心施舍。温和谦下。娇慢不生。
English Translation (Paragraph
7):
5) Do not go against your original
vow; always bring benefit to both oneself and others. Do not praise yourself,
and do not see the faults of others.
Original Text (Paragraph 7):
（五）不违本愿。常利自他。不自称赞。不见他过。
English Translation (Paragraph
8):
6) Whether people are rich, poor,
noble, or lowly, recognize that their nature is fundamentally not two. Always
speak softly, bringing forth joy in others. Keep the mind straightforward, far
from flattery. Adapt skillfully to people’s dispositions and transform worldly
truths beneficially.
Original Text (Paragraph 8):
（六）贫富贵贱。性本不二。口常软语。令生欢喜。心意质直。远离谄媚。随顺人情。善转俗谛。
English Translation (Paragraph
9):
7) The Buddha’s teachings and
admonitions must be personally experienced and put into action. Protect and
uphold the Buddha Dharma as if protecting your own life. Rescue and protect all
beings without expecting anything in return. Even when beings are proud and
arrogant, do not retreat from your resolve.
Original Text (Paragraph 9):
（七）佛说教诫。体会力行。护持佛法。如护己命。救护众生。而不望报。众生骄慢。亦不退心。
English Translation (Paragraph
10):
8) Do not belittle the correct
teaching, nor allow others to belittle it. Do not slander the Three Jewels, nor
allow others to slander them. If someone disparages or slanders them,
skillfully employ words to untangle their misconceptions and enable them to
develop faith and enter in, so that they do not fall into a net of heresy.
Original Text (Paragraph 10):
（八）不轻正法。不使他轻。不谤三宝。不令他谤。有轻谤者。善言开解。令其信入。不堕邪网。
English Translation (Paragraph
11):
9) Always guard correct
mindfulness; do not act wrongly in hidden places. Remain firmly established in
noble conduct without fatigue or weariness. Bring forth vast vows, gather the
mind without retreat, always abiding in the Mahāyāna, and eradicate erroneous
views.
Original Text (Paragraph 11):
（九）常护正念。不亏暗室。胜行坚固。不厌疲劳。发弘誓愿。摄心不退。常住大乘。破除邪见。
English Translation (Paragraph
12):
10) Concerning the fundamental
Dharma you practice, recite each one thoroughly. With the pure secret seal, do
not let defilement or knots arise. Practice for one’s own benefit and the
benefit of others, and do not use it for the sake of fame or profit.
Original Text (Paragraph 12):
（十）所修本法。一一遍持。清净密印。莫污染结。须为自利利他而修。不因名闻利养而用。
English Translation (Paragraph
13):
The Mind-in-Mind Method is the
supreme Dharma within the Esoteric School. As we also mentioned last time,
there are nine levels (vehicles) in the Esoteric School: the outer three
vehicles, the inner three vehicles, and the secret three vehicles. This Mind-in-Mind
Method belongs to the pinnacle of the secret three vehicles, that is, the final
unparalleled Great Perfection practice, which corresponds to the Great
Perfection of the Red Tradition. Some of you may wonder: Great Perfection
(Dzogchen) is the highest teaching in the Red Tradition, while the Mind-in-Mind
Method does not belong to the Red Tradition’s Great Perfection—so how could it
be in accord? Let us now explain.
Original Text (Paragraph 13):
心中心法是密宗里的上乘佛法。上次我们也讲过，密宗里有九乘次第，有外三乘、内三乘、密三乘。这心中心法属于密三乘中顶尖的法，即最后一个无比相应大圆满法，也就是与红教大圆满相应的法。诸位可能有疑问，大圆满是红教中最高的佛法，而心中心法不属于红教的大圆满，怎么会相应呢？现在来解释一下。
English Translation (Paragraph
14):
In the Red Tradition, the Great
Perfection teachings are divided into two sections. One is “khregs chod” (彻却), which is rendered into Chinese as
“lì duàn” (立断,
“cutting through”). Once a deluded thought arises, it is immediately cut off so
that one does not wander along with it, allowing the mind to be fully manifest.
The other is “thod rgal” (脱嗄),
translated as “dùn chāo” (顿超,
“sudden transcendence”), in which through practice one can transcend the triple
realm, bringing an end to birth-and-death samsara. The Mind-in-Mind Method is
precisely about cutting through and sudden transcendence. It is a signless
secret teaching, practiced with one mantra and six mudrās to directly see the
fundamental nature, without needing to rely on any form as a transition. The
methods with forms require first practicing the appearance of precepts, then
dissolving (the appearance) into emptiness, and only then seeing one’s
fundamental nature. One must take many detours and thus cannot cut through and
transcend suddenly.
Original Text (Paragraph 14):
**红教大圆满法分二部，一部是‘彻却’，汉文译义就是‘立断’，妄念一起就把它断掉，不随之流浪，使其心现前。二部是‘脱嗄’，译文为‘顿超’，修之能超出三界，了断生死轮回。心中心法修的就是立断、顿超，它是无相密，以一个咒、六个手印来修持，直下见性，不要修什么相来过渡。有相法须修戒相后，把相化空，才能见到本性。需走很多弯路，不能立断、顿超。
English Translation (Paragraph
15):
Our human fundamental nature is
signless, invisible, intangible, and inaudible, so at first, one has nowhere to
begin. Therefore, Tibetan Esoteric Buddhism has to take many winding paths. One
must first perform major prostrations and so forth, the Four Foundations, and
then do preliminary visualizations, raising forms in the mind. With some point
of application, one can then further practice to see one’s fundamental nature.
Even the “cutting through” (彻却)
of Great Perfection requires first working with channels, winds, and luminous
drops, applying one’s efforts through the subtle energies, visualizing the
channels and the three channels and seven chakras (the central channel, the
left and right channels, the crown chakra, throat chakra, heart chakra, navel
chakra, perineum chakra, etc.). Once these forms have been well visualized,
they are then observed as empty. This is called the preliminary practice of
Great Perfection cutting through, meaning the preparatory steps before formal
cultivation. In our method of one mantra and six mudrās, we do not visualize
any channels. Instead, we immediately gather our deluded mind into a single
mantra. When reciting, the mind recites and the ears hear. By using the mind to
recite the mantra, and the ears to clearly hear the sound of one’s own
recitation, one catches the wandering of the mental faculty, preventing deluded
thoughts from arising, and thus can immediately enter deep meditation. This
kind of cultivation is precisely Avalokiteśvara Bodhisattva’s method of Ear-Root
Perfect Penetration. Among the six faculties of beings in the Saha world, the
ear faculty is the most sensitive. For example, the eyes can see many
things—even very distant ones—but if one places a single sheet of paper in
front of them, they can no longer see. The ears, however, can still hear sounds
even through a great mountain. Also, for someone who is sleeping, showing them
a piece of paper will not wake them, but shouting will rouse them. Hence, the
ear faculty is the sharpest, and using the ear faculty to cultivate the Dharma
is best.
Original Text (Paragraph 15):
我人本性是无相可见、摸不著、闻不到的，大家一下子无从下手，因此西藏密宗要走很多弯路，先要磕大头等四加行，再做前行观想，把相观起来，有个著手处，才能进一步修见性法。大圆满‘彻却’也要先修气脉明点，在气上下手，观脉管，三脉七轮，（中脉、左右二脉，顶轮、喉轮、心轮、脐轮、会阴轮．．）观好后，再把这个相观空。这叫大圆满彻却前行，就是修行前的方便。我们用六印一咒，不要观什么脉管，当下把我们的妄心聚在一个咒上，就是念的时候心念耳闻，用心念咒，耳朵听清楚自己念咒的声音，把意根妄想抓住，使妄念不起，当下即能深入禅定。这样的修行，就是观世音菩萨耳根圆通法门。娑婆众生六根当中，耳根最灵敏。譬如眼晴能看很多东西，很远都能看见，但是用一张纸一隔就看不见了；耳朵不然，隔著大山声音还听得到。又譬如睡著了，拿张纸给他看，他也不能醒，但一喊叫，他就醒了。所以耳根最灵敏，用耳根来修法最好。
English Translation (Paragraph
16):
The Śūraṅgama Sūtra clearly explains that twenty-five
great Bodhisattvas each described their own methods of practice. Avalokiteśvara
Bodhisattva stated that one enters through the ear faculty. In the end, the
Buddha asked Mañjuśrī Bodhisattva to choose which faculty would be most
suitable and fastest for the beings of the Saha world to use for practice.
Mañjuśrī Bodhisattva chose Avalokiteśvara Bodhisattva’s Ear-Root Method, for
the ear faculty is the most acute. Therefore, now we use the ear faculty to
listen to the sound of our own mantra-recitation, thereby capturing the root of
mind so that the sixth consciousness remains still. This method of practice is
more direct and “cuts through” more decisively than Great Perfection.
Original Text (Paragraph 16):
《楞严经》说得很清楚，二十五位大菩萨，说各自的用功方法，观世音菩萨说从耳根入，最后佛叫文殊菩萨选择，娑婆世界众生用那一根修法最得当、最快，文殊菩萨选檡观世音菩萨耳根法门。因为耳根最利，所以我们现在就用耳根来听自己念咒的声音，把意根抓住，第六意识就不动了。这样修法比大圆满更直接、更‘立断’。
Footnotes/Annotations (if any):
• None at this time.
Brief Explanation of Key
Concepts
1. “Mind-in-Mind Method” (心中心法): An advanced practice within
Chinese Esoteric Buddhism that emphasizes the immediate direct realization of
one’s fundamental nature through a mantra and six mudrās, focusing on
“signless” cultivation rather than lengthy preliminary practices.
2. “Cutting Through” (彻却, khregs chod) and “Sudden
Transcendence” (脱嗄, thod
rgal): Two pivotal methods in the Tibetan Dzogchen tradition. “Cutting
through” severs deluded thinking at its root, while “sudden transcendence”
leaps entirely beyond cyclic existence.
Bibliographic References /
Acknowledgments
• None provided in the source text.
The speaker refers to teachings from Chinese and Tibetan Esoteric Buddhism,
referencing Masters Taixu, Yingguang, and the Śūraṅgama Sūtra.
心念耳闻．如法修行
大家注意，修法时一定要心念耳闻，要如法，绝对不能嘴念咒而心想别样事情，有口无心，没用处。念佛也是一样，念‘阿弥陀佛’，口念心散乱，，思想乱七八糟，佛号念不上，将来西方极乐世界升不到，因为心太乱了。心不清净，佛现身时，也看不见。永明寿大师说（永明寿大师是襌宗大祖师，又是净土宗大祖师，他是法眼宗的徒孙，最后皈心净土，所以是净土宗大祖师），‘口念弥陀心散乱，喊破喉咙亦徒然’。为什么这样说呢？他说心如水也。心永清净，就像河里的水清静了，天上的月亮影子就显现出来，阿弥陀佛等于是天上的月亮，我们的心等于是水，水不清净，天上的月亮显现不出来，心不清静阿弥陀佛在你心里显不出来，那就见不到阿弥陀佛来接引，就不能往生了。大势至菩萨教导我们‘都摄六根，净念相继’，要以一句弥陀圣号把眼耳鼻舌身意六根抓住，清凊静静地念阿弥陀佛，念到一心不乱，才能往生西方极乐世界。
六根当中意根是最难摄的，一静下来，妄想就来了。因为动惯了，不静下来还不知道，有时候心乱，还不知道，静下来后就容易看见。这是什么缘故？因为水清静了，泥沙沉下来就看见了，水不清静，就看不见泥沙，所以坐下来就看见了。妄念颠倒，很难掌握住不起妄念，所以要用心念耳闻的办法来抓摄六根，把妄想打断、身心脕落，本来的佛性就显现了。所以，加法修持非常重要，不如法修持就不能见性。大家修心中心法，修了很多时了，应该有所成就。为什么呢？因为本来是佛，只要肯放下，就能‘恢复本来，就能见道。修了很多时，为什么还不行呢？就是因为不如法。
第一种不如法的人就是坐坐停停，停停坐坐，今天坐坐，明天说身体不好、事情很忙，就把功夫耽搁下来，这样修就不行。譬如烧饭，饭没烧好就拿下来，冷一冷然后再烧，再拿下来，这饭就烧僵了。我们学法修行，犹如逆水行舟，若不用劲撑船，船就被水冲下来，所以断断续续修行不好。
第二种是没有心念耳闻，耳朵没有在听，而是一面念咒，一面打妄想：‘这个事怎么办？那个事怎么解决？’这就是不如法，妄心就斩不断，斩不断怎么打得开本来呢？怎么见得到本性呢？
第三种重要原因是下坐时不观照，忘记掉了。在坐上修法勤勤恳恳，下坐后随妄念转，跟著境界跑，等于一嚗十寒，功夫很难做上。尤其是现在这个动荡的时期，比如大家都做股票，心思都到股票上去了，‘唉呀，我买的股票赚钱了吧，涨价了吧，跌价了吧，折本了吧。’颠颠倒倒地妄想，不观照。用功需时时观照，念头一起就看见，不要跟著跑，要了了觉知这能说、能见、能闻的是我的本性，不为境转才行。这些缺点不改进不能见道。
Translation:
Mindful Recitation and Listening: Practicing Correctly
It is crucial to practice with mindful recitation and listening. One must not recite mantras with their mouth while their mind wanders elsewhere. This is ineffective. The same principle applies to Buddha-recitation. If one recites 'Amitabha Buddha' while their mind is scattered, the recitation is not effective, and one cannot ascend to the Western Pure Land of Ultimate Bliss, as the mind is too chaotic. A pure mind is essential to see the Buddha when he appears. Master Yongming Yanshou (a great master of both Chan and Pure Land schools) said, 'Mouth reciting Amitabha while the mind is scattered is in vain, like shouting until hoarse.' He compared the mind to water; when the mind, like water, is clear and calm, the reflection of the moon appears. Amitabha Buddha is like the moon in the sky; if our mind, the water, is not pure, the moon's reflection cannot appear. Therefore, we cannot see Amitabha Buddha and cannot be reborn in the Pure Land. Mahasthamaprapta Bodhisattva taught us to 'gather all six roots and continue with pure thoughts.' We should concentrate on the name of Amitabha Buddha to capture all six roots (eyes, ears, nose, tongue, body, mind) and recite in quiet purity until our mind is undistracted, then we can be reborn in the Western Pure Land.
Among the six roots, the mind root is the hardest to control. When one calms down, delusions arise. This happens because we are used to being active; when we quiet down, we notice the chaos in our minds. Why is this? When water becomes still, the sediment settles, and we can see it. When the mind is not calm, we cannot see the sediment of thoughts. Deluded thoughts are hard to control, so we must use the method of mindful recitation and listening to capture the six roots, breaking delusions and revealing our innate Buddha nature. Thus, practicing correctly is vital for seeing one's true nature. After practicing the Mind-in-Mind Method for some time, one should have made progress. Why? Because we are originally Buddhas. If we are willing to let go, we can 'return to our original state and see the Way/Tao.' If it doesn't work, it's because the practice is not being done correctly.
The first incorrect practice is inconsistent sitting. Practicing one day and then stopping the next due to physical discomfort or busyness disrupts progress. It's like cooking rice; if you remove it from the heat before it's done and let it cool, then heat it again, it will become hard. In practice, like rowing upstream, if you don't keep paddling, the boat gets swept downstream. Hence, sporadic practice is ineffective.
**The second issue is not practicing with mindful recitation and listening. If the ears are not listening and the mind is wandering, thinking about various problems, then the deluded mind cannot be cut through. How can one open their true nature and see it if the deluded mind is not severed?
The third significant reason for lack of progress is neglecting observation after sitting. Diligently practicing while seated, but then following delusional thoughts after rising, is akin to warming oneself by the fire and then stepping out into the cold, making it difficult to maintain steady progress. Especially in this tumultuous period, for instance, if everyone is preoccupied with the stock market, their thoughts are constantly on, 'Oh, my stocks might be making money, or they might be losing value.' Such topsy-turvy thoughts, without proper observation, hinder progress. Continuous observation is necessary in practice. As soon as a thought arises, it should be noticed. Do not follow it. Be aware that the ability to speak, see, and hear is part of your true nature. It's essential not to be swayed by circumstances. Without correcting these flaws, it's impossible to see the Way/Tao.
Paragraph 1
English Translation:
Mind-Ground Dharma Gateway
Original Text:
心地法门
Paragraph 2
English Translation:
Cultivating the Heart-Center
Dharma, when you take your seat [to practice], use the method of
vajra-recitation: let your lips move slightly to hold the mantra without making
an audible sound. Reciting the mantra out loud harms one’s vital energy (qì),
and reciting entirely in silence harms one’s blood. When we engage in practice,
we must first pay attention to our bodies and avoid damaging them; therefore,
when sitting in meditation or practicing, protect your body well. However, when
you sit until the inner seeds* churn, your mind becomes restless and you cannot
remain seated, or when you sit until you become drowsy and slip into confused
dreams, then you should recite the mantra out loud. This is to dispel those
chaotic deluded thoughts and the sleep-demon so that you can enter meditative
concentration. If you have not reached such a point, continue using the method
of vajra-recitation to hold the mantra.
Footnote/Annotation:
“Inner seeds” here refers to latent
karmic forces or habitual patterns that may start to stir during deeper
meditation.
Original Text:
修心中心法，上座时用金刚持的方法，嘴唇微动持咒不出声。出声念咒伤气，默念伤血。我们修法首先要注意身体，不能把身体弄坏，所以打坐、修行要把身体保护好。但是坐到种子翻腾、心里烦乱，坐也坐不住的时候，或是坐到昏然入睡，乱梦当前时，就要出声念咒，把那些混乱的妄念和睡魔除掉才能入定。没有到这种情况的时候，还是用金刚持的方法持咒。
Paragraph 3
English Translation:
The speed of mantra-recitation
should be around ten to twelve times per minute. When reciting, one must recite
with the mind and hear with the ear, meaning each syllable is clearly passing
through the mind. You must not mechanically recite with the mouth alone while
the mind is elsewhere. You should use the ear to listen to the mantra sound
arising from the mind, hearing it distinctly and refreshingly. In this way, you
can gather in the deluded thoughts and keep them still, gradually entering
meditative concentration.
Original Text:
持咒的快慢是每分钟十至十二次。念的时候，要心念耳闻，就是一个字一个字的从心里过，不是有口无心的去念，要用耳朵聆听这从心里发出来的咒音，听得清清爽爽，这样才能将妄念摄住不动而渐渐入定。
Paragraph 4
English Translation:
Among our six faculties—eyes, ears,
nose, tongue, body, and mind—the mind faculty is like a monkey, accustomed to
moving about in a disorderly fashion. It is very difficult to make it remain
quiet and free from deluded thoughts; however, if you do not gather it in to
keep it still, you cannot enter meditative concentration, open wisdom, or
realize the Path. Hence, Great Strength Bodhisattva (Mahāsthāmaprāpta) teaches
us that when practicing mindfulness of the Buddha, we must “collect all six
faculties, and keep pure mindfulness continuously.” This means that when
chanting the sacred name “Amitābha Buddha,” one must be utterly sincere,
seizing the eyes, ears, nose, tongue, body, and mind with the Buddha’s name so
that they do not move. Only then can one peacefully enter meditative
concentration. Among these six faculties, the mind faculty and the ear faculty
are the hardest to gather. By closing the eyes, you can subdue the faculty of
sight so that it does not look at things; by reciting mantras aloud (or reciting
the Buddha’s name), you can subdue the tongue faculty (the tongue itself); by
refraining from smelling unusual odors, you can subdue the nose faculty; by
avoiding contact with external conditions, you can subdue the body faculty. Yet
the human ear is extremely sensitive and can hear sounds from very far away,
even beyond a great mountain, and outside noises can disturb your mind. As for
the mind faculty, it is even harder to gather: when you try to keep it from
moving, thoughts may still involuntarily leap up from within. Why is that?
Because this is the ingrained habit from countless lifetimes, so used to moving
that it cannot suddenly stop. In the Buddhist sūtras, this is called
“manasikāra” (作意). In
the Dharmalakṣaṇa
tradition, they speak of five mental factors that pervade all thoughts, the
first of which is intention (manasikāra)—it dwells in the eight
consciousnesses, stirring ceaselessly at every moment like flowing water. Thus
it is said to flow, abide, arise, and vanish endlessly in extremely subtle
ways, which in our ordinary state we cannot see.
Original Text:
我们的六根，眼、耳、鼻、舌、身、意，其中的意根好比猴子一样乱动惯了，你要它安静不动不起妄念很难，但不把它摄住不动就不能入定、开慧成道，因之大势至菩萨教我们念佛须‘都摄六根，净念相继。’就是念佛时要至诚恳切地以‘阿弥陀佛’这句圣号把眼耳鼻舌身意都抓住，叫它不要动，才能安然入定。这六根当中，以意、耳二根最难摄。眼晴闭上不看东西就能摄住眼根，嘴持咒就能摄住舌根（舌头），鼻子不闻异味就能摄住鼻根，身体不接触外境就能摄住身根。但是人的耳朵最灵敏，很远很远的声音都能听见，隔著一座大山的声音也听得见，外面噪音会吵得你心烦。至于意根，更难摄住，不要它动，意念会不由自主地从心里跳出来。为什么呢？这是多生累劫的习气，动惯了，一下子停不下来，这在佛经中叫‘作意’。也是法相宗所说的五个遍行心所，意、触、受、想、思的第一个心所，它存在于八识当中，时时刻刻在蠢动，像流水一样不停地流，所以叫流住生灭，微细得很，只是我们平时看不见。
Paragraph 5
English Translation:
Someone might say, “When we are not
practicing or sitting in meditation, we do not have any thoughts, but once we
start practicing or meditating, all sorts of thoughts appear. Have we messed up
our practice and caused these thoughts to arise?” That is not the case. It is
because in your ordinary state your mind is so scattered that you do not notice
the thoughts moving chaotically. As soon as you quiet down a bit, you become
aware of them. What should be done then? How do we bring deluded thoughts to rest?
The only way is to use the faculty of hearing to gather the mind faculty. By
silently listening to the sound of chanting the Buddha’s name, deluded thoughts
can be subdued, because the mind cannot engage in two things at once. If you
concentrate single-mindedly on hearing the Buddha’s name, focusing on “Namo
Amitābha Buddha” in six syllables or “Amitābha Buddha” in four
syllables—listening clearly to each syllable—then deluded thoughts will not
move. The same principle applies to mantra-recitation: recite each syllable in
your mind while the ears hear it distinctly, thereby empowering the practice.
Thus, the essential point of sitting meditation is “letting the mind recite and
the ears hear,” gathering in deluded thoughts so that they become motionless
and you enter meditative concentration. Otherwise, you might sit here reciting
a mantra or the Buddha’s name with your mouth while your mind roams in a
thousand directions, in which case you cannot enter samādhi. You must
wholeheartedly keep “mind reciting and ears hearing,” and devote yourself
wholeheartedly to sitting meditation.
Original Text:
有人说，‘我们不修法不打坐没有念头，一修法打坐倒有念头了，是不是修法修坏了，才有念头？’不是。这是因为平时心乱，看不见念头在乱动，等到你心里稍微静下来后，就看见念头在动了。这怎么办呢？怎么将妄念息下来呢？唯一的办法就是用耳根来摄意根。用耳根静听念佛的声音把妄念摄住，因为心无二用，一心听念佛，专注在佛号上，妄念就自然不动了。所以念佛要专注在‘南无阿弥陀佛’六字或‘阿弥陀佛’四字上，一个字一个字地听得清清楚楚，才能把妄念摄住不动。同样，持咒也需要一字一字从心里过，耳朵听得清清楚楚，才能加法。所以打坐的要旨就是‘心念耳闻’，摄住妄念不动而入定。不然你坐在这里，嘴里念咒或佛号，脑子里面却七想八想，那就不能入定。一定要心念耳闻，死心塌地的打坐。
Paragraph 6
English Translation:
However, the most important aspect
lies in “the mind being empty.” The purpose of spiritual practice is to leap
beyond the Three Realms and no longer remain within the Five Elements; hence,
one must let go of everything to enter the Path. Householders face an added
layer of obstacles compared to monastics: family obligations and countless
worries pile up—before the donkey business is settled, the horse business
arrives, so many matters arise without end. Therefore, we must constantly be on
the alert, seeing through the fact that all these circumstances are illusory
and unobtainable, so that the mind does not cling to them. Only then can coarse
delusions cease. Next, we diligently apply ourselves in meditation and
mantra-recitation, yet subtle delusions still inevitably intrude. These are
ingrained habits accumulated over many lifetimes and eons. Being used to
movement, the mind cannot stop suddenly; however, do not fear these habits.
When a thought arises, if you can see it, simply disregard it, and the deluded
thought will naturally dissolve.
Original Text:
但是，最重要的还是在‘心空’。修行为的是跳出三界外，不在五行中，所以一切都要放下，才能入道。在家人比出家人多一重障碍，有家庭、烦恼多，驴事未去，马事又来，事情多得不得了。所以，我们时时要警惕，看破这些事相都是假的，不可得，心里不懋著它，粗妄才可不起。接下来精勤用功打坐持咒，细妄又不免来侵袭，这是多生历劫的患习，动惯了，一下子停不下来，但不要怕它。念头跳出来你能看见，不理睬它，妄念自然化去。
Paragraph 7
English Translation:
When a thought arises and you fail
to notice it, you end up following it; in that case, you cannot enter
meditative concentration. During sitting meditation, the key is to set
everything aside. Your mind must be crystal clear—when a thought emerges, notice
it. Pay it no attention, and do not hate it or try to suppress it. Disliking
itself is just another deluded thought. Suppression also does not work—you
cannot crush it to death. For example, if you weigh down grass with a rock,
once the rock is removed, the grass will grow back. That does not solve the
problem. Even if you could crush it to death, it would turn into inert
matter—like wood or stone—incapable of functioning. Hence, you must use a
lively method of transformation, not a method of suppression. When thoughts
arise, simply pay them no heed. Return to the mantra, and deluded thoughts will
naturally be transformed and disappear.
Original Text:
念头来了你看不见，那你就跟著念头跑了，这就不能入定了。打坐的时候最要紧的就是一切放下，心里要清清楚楚，念头一来就看到它，不睬它，也不要讨厌它、压制它，讨厌的本身就是一种妄心。压制也不行，压是压不死的，比如搬石头压草，石头拿掉之后，草又生起来了，这是不行的。纵或压死了，倒变成土木金石，不能起用了。所以要用活泼泼的转化法，不能用压制法。念头来了，只不睬它，把咒提起来，妄念自然转化掉。
Paragraph 8
English Translation:
Thus, by diligently practicing and
sitting in meditation, when you reach the point of single-mindedness without
distraction, the mantra will naturally dissolve such that you cannot even bring
it up. Why is this? Because the mind with which we recite the mantra is still a
deluded mind that possesses both subject and object—there is a mind that can
recite and a mantra that is recited. (The same applies to chanting the Buddha’s
name: there is a mind that can chant and a Buddha that is chanted.) When subject
and object stand in opposition, that is still the deluded mind. Whatever stands
in opposition is unreal; it is not the truth. The true mind is absolute and
signless. Anything with marks is an illusion. If we truly reach the point of
single-mindedness without distraction, all these dualistic illusory things will
fall away, turning into nothingness. At that time, body, mind, and the world
all become empty, even empty space is shattered. Only then does the truly
unempty and innate fundamental nature fully reveal itself.
Original Text:
如此精进修法打坐，修到一心不乱时，咒也就自然化脱提不起来了。这是什么缘故呢？因为我们持咒的心还是妄心，有能有所，即有能念之心与所念之咒。（念佛也是如此，有能念之心与所念之佛），能所相对，即是妄心。相对的都是虚假的，不是真实的，真实之心是绝对而无相的，凡是有相的东西都是虚幻的。假如我们真的持到一心不乱时，一切相对虚幻的东西就都脱落化为乌有了。这时身、心和世界就统统空掉，虚空也粉碎，其实不虚的天真本性才会全体显露出来。
Paragraph 9
English Translation:
After receiving empowerment* and
practicing the Heart-Center Dharma, one may experience a period of diarrhea. Do
not be afraid of this—this is the power of the Dharma. This Dharma carries
immense blessings, causing you to expel your impurities, defilements, and
habitual obstacles through bowel movements, effectively renewing the lining of
your stomach. This is a good thing, so there is no need to worry.
Footnote/Annotation:
“Empowerment” here refers to an
esoteric consecration or initiation (灌顶)
that bestows blessings and permission to practice a specific Dharma method.
Original Text:
经过灌顶修心中心法，有一个拉肚子的过程，这不要怕，这是法力。这个法有极大的加持力量，叫你把污秽、垢染、习障都从大便排掉，换一换肚皮，这是好事，所以不要怕。
Paragraph 10
English Translation:
Realizing the principle still
requires personal verification
Original Text:
理悟还得亲证
[Continued in next message]
Below is the continuation of the
paragraph-by-paragraph translation, strictly adhering to your instructions. We
are resuming from where we left off, beginning with the next paragraph. If we
approach the character limit, you will see “[Continued in next message]” at the
end of the response, and the translation will resume in the subsequent message
without omitting anything.
Paragraph 11
English Translation:
When practicing, we may read Chan
(Ch’an/Zen) texts and gain some understanding. That is an intellectual
realization of the Path—a conceptual grasp from reading. But this type of grasp
has limited usefulness. Without firsthand verification and adequate meditative
stability, you might understand certain principles, yet when real situations
arise, you are unable to withstand them. Therefore, mere conceptual
understanding cannot liberate you from birth and death. You must have
experiential realization—personally seeing your fundamental nature to gain
genuine power. Of course, “seeing” does not refer to using your physical eyes.
Rather, it is the Dharma eye of the mind-ground directly realizing fundamental
nature. That fundamental nature is signless; the physical eyes can only see
things that have form. At that stage, you, as a person, no longer exist in the
ordinary sense. So what eyes remain? What is there to see? Although the Dharma
body has no form to be seen, it is not annihilationist emptiness. It is the genuinely
real great function and great energy. Indeed, all phenomena and realms in the
world are its manifestations and transformations. Take electricity, for
example: the eyes cannot see it, yet without it, the world cannot function. Or
consider “the salt flavor in seawater”: we can see the seawater, but we cannot
see the saltiness within it; still, it undeniably exists!
Original Text:
修法，看襌宗的东西，有点理解了，那是理上的悟道，文字理解没有多大用处。因为没有亲证，定力不够，道理虽然明白一些，但是事情来了就挡不住了。所以解悟不能了生死，一定要证悟，亲自见到本性才有力量。见到当然不是眼睛见到，而是心地法眼亲证本性，本性是没有相的，眼睛只能见有相的东西，那时候你人也没有了，还有什么眼睛？还有什么看见？法身虽无相可见，但不是断灭空，它是真实的大功能、大能量，世界上举凡一切事相、境界都是它显现、变幻的，比如电，眼不能见，但离开它，世界就不能运转，又加‘海水中盐味’，海水人能看见，海水里的盐味就看不见，但它确实有呀！
Paragraph 12
English Translation:
When we apply effort to the point
where the mind and the world both become empty, we naturally attain divine
knowing (or spiritual knowing). The mind apprehends and comprehends, thereby
“seeing the Path.” This is why it is called the mind-ground Dharma eye capable
of seeing the Path. After seeing the Path, have we fully succeeded? Many people
believe that as soon as one reaches this state, everything is accomplished.
That is not so. One is still far from the end! You have merely opened the
treasury and glimpsed a faint reflection of its contents—tangentially related
to the Dharma body but not central. You still cannot transcend birth and death.
You must strive even further. Only after completely uprooting all negative
habitual tendencies can you bring it to a close. Because of this, Pure Land
practitioners often say that Chan practice is unreliable: even if you realize
the mind and see the fundamental nature, you still cannot transcend birth and
death. By contrast, Pure Land practice ensures that, by reciting the Buddha’s
name, you are born in the Western Pure Land, where birth and death are
resolved.
Original Text:
我们用功到缘心，世界都化空，便时到神知，心领神会，而见道了，所以叫做心地法眼可以见道。见道了是不是就成功了呢？很多人以为这样子就成功了，不是的，没有成功，还差得远哩！刚打开宝藏见到一点影子，仅是法身边事，不相干，生死犹不能了，还须努力向前，除尽恶习才是了手时。基于此点，净土宗人常常说襌宗不好，纵然明心见性，生死也不能了；还不如净土宗念佛稳妥，生到西方极乐世界了生死的好。
Paragraph 13
English Translation:
When one first realizes the mind
and sees the fundamental nature, this is merely the initial awakening, breaking
open the root query and crossing over the first threshold. Delusive habits
still remain, and you cannot yet be free from birth and death. You must
diligently protect and refine your attainment by training your mind amidst
circumstances. Only by eradicating the delusive habits, accumulated over many
lifetimes and eons, can you truly align with the teaching in the Diamond Sūtra:
“All forms are illusory. If one sees all forms as illusory, one sees the
Tathāgata.” In the face of favorable conditions, you remain unelated; when
encountering adverse conditions, you remain unperturbed, without the slightest
stirring of mind. Only then can you eradicate the afflictions of thought and
transcend segmental birth and death. The Diamond Sūtra says, “The past mind
cannot be grasped, the present mind cannot be grasped, the future mind cannot
be grasped.” If mind itself cannot be grasped, how can it stir? Those who have
genuinely seen their fundamental nature have only this nature of awareness. All
else is unobtainable. One must further move on from nature of awareness and
unobtainability as well, not dwelling in them. Only then is it truly complete.
If you see an external condition and the mind is stirred, following those
thoughts as they arise, you are not a person who has seen the fundamental
nature and awakened. Arhats are graded into four stages according to whether or
not their minds are stirred by conditions. A first-stage Arhat may remain
uncontaminated in the forest, but if entering a bustling city, they become
dazzled, with thoughts flaring up. This shows they have not ended all mental
afflictions of thought. “Afflictions of thought” means that in encountering
external conditions, the mind stirs and becomes deluded by illusory
appearances, giving rise to possessive delusions.
Original Text:
刚刚明心见性的时候只是初悟，破本参，才跨过第一道门坎，妄习犹在，生死不能了。须勤于保护，历境练心，把多生历劫执著的妄习消灭光，真正做到与《金刚经》所说‘凡所有相，皆是虚妄’相应，处顺境而不喜，遇逆境而不恼，丝毫无动于衷，才能了思惑而了分段生死。《金刚经》说‘过去、现在、未来心皆不可得。’心既不可得，还动什么？真见性的人只有这个觉性，其它一切都不可得，还须更向上，觉性与不可得也不住才为真了，若见境生心，随念而转，就不是见性开悟的人。罗汉之所以有四果之分，也是在是否生心动念上划分的。初果罗汉在山林里，清净无染，但是，到城市里就不免眼花缭乱思念纷起了，这就是思惑末了之故。思惑者，对境生心，迷于事相之思想也，就是对幻境惑当真实，产生占有之妄想也。
Paragraph 14
English Translation:
In the course of sitting
meditation, many phenomena can appear. You may see positive signs, such as
beautiful Buddhas and Bodhisattvas or bright lights, or negative apparitions,
such as hideous figures and nightmares. Regardless of whether they appear wholesome
or terrifying, you must not pay attention to them. Anything with form is
illusory. Once you latch onto forms, you risk falling into demonic states.
Additionally, when transitioning from having forms to becoming signless,
various transformations may occur: for instance, you may feel that your body
has disappeared, or that your hands, feet, or head are missing, etc. Do not
concern yourself with these experiences either. You might also feel that your
breath is about to stop or that your head is about to explode. Do not be
afraid. This is simply the prelude to the dropping away of body and mind. The
moment you become frightened, the moment you notice it with alarm, your
previous effort is ruined, and you exit samādhi. When the right timing ripens,
there can be a sudden, tremendous explosion, annihilating everything from
within—body and mind—and from without—the world—such that even empty space is
shattered, and the fundamental nature immediately appears. However, you must
not cling to this notion of an explosion. The moment you harbor such a thought,
deluded thinking obstructs you, preventing any explosion or even entry into
emptiness. One of the advantages of Vajrayāna (esoteric) practice is frequently
receiving blessings from Buddhas and Bodhisattvas, where an external explosive
sound can spark an inner explosion. But you absolutely must not look forward to
it. You must not imagine when it will come, nor wait for it or welcome it in
your mind. In the meditative state, you must not pay attention to any images
that arise. Always remember the warning from the Diamond Sūtra: “All forms are
illusory.” All forms are false. If you do not pay attention to them, nothing
will happen. If you do pay attention to them, clinging to them, you risk
entering a demonic state.
Original Text:
在打坐的过程当中，有很多现象出现，如美好的佛、菩萨光明等善像，或丑恶的魇相，都不要理睬它，有相的东西都是假的，一著相，就容易著魔。还有当你从有相过渡到无相去的时候要起一些变化。如身体没有了，或手脚和头没有了等，也都不可管他。更或气要断了、头要爆炸了，也毋须惊怖，这是心身将脱落的前奏；一害怕、一惊觉，即前功尽弃而出定了。等到火候到时一下子大爆炸，内而身、心，外而世界一起消殒，虚空也粉碎，本性即现前。不过你不能著相求这个爆炸，一有即被妄念所遮，非但不能爆炸，连空也入不了。密宗就有这个好处，常常得佛菩萨的加被，以外界的爆炸声引起内心的爆炸，但是千万不能要求。想像它什么时间来，更不能将心等它或迎它来。打坐定境中的一切形象都不能理睬，须置之不理。《金刚经》的警句须牢牢记住，‘凡所有相，皆是虚妄。’一切色相都是假的，不睬它就没事。一理睬执著它，就有著魔之虞。
Paragraph 15
English Translation:
A second-stage Arhat notices a
thought as soon as it arises, and the next moment he is fully aware and returns
home to remain calm. Although he is free from clinging to forms and remains
seated in his original ground right after becoming aware, the fact that the
mind has thoughts that appear and vanish means there is still arising and
ceasing. Therefore, three cycles of ascending to the heavens and descending to
earth must still occur before segmental birth and death is ended. For that
reason, those who have just opened their fundamental nature have not concluded
the matter. They must diligently eradicate all residual habits. Advancing to
the third-stage Arhat, you reach a point where external conditions no longer
disturb you. Going further, you arrive at the state of unconditioned (無為) and achieve the stage of
Abhīkpā-bhid (阿毗跋致,
i.e., non-retrogression). That is the initial attainment of complete
liberation. If there are still thoughts, deluded emotions, or contrivance,
these remain conditioned activities (有為).
From the first ground through the second ground, third ground… all the way to
the seventh ground, these are all states in which “something” exists. Even at
the seventh ground, although you have realized “unconditioned,” you still cling
to a trace of “unconditioned,” which is not yet entirely pure. Only upon
reaching the eighth ground is that trace of “unconditioned” also relinquished.
Therefore, each of us should assess ourselves: do we remain unmoved by
conditions? If we still experience fluctuations of deluded thoughts in
day-to-day life, it means we are not yet there. And if we become attached to
appearances in those scenarios, that is even worse. At all times and in all
places, your mind must be empty and pure. You can spontaneously manifest responsiveness
(妙有), yet
remain non-attached. True emptiness and wondrous presence work together
seamlessly—only then is your awakening genuine.
Original Text:
二果罗汉，前念才动，后念就觉，虽然能不住相而于觉后归家稳坐，但是念有起灭，还是有生有灭。所以还要有三番生天落地的生死，然后才能了分段生死。因之，打开本来之人并不是大事完结，还要好好地勤除习气，进入三果罗汉遇事不动心的阶段更向上，进入无为之境，达到阿毗跋致（不退转）的地步，才为初步了手。有思想、有妄情、有造作都是有为。修行从初地、二地、三地……到七地都是有的，入八地才是无的。七地虽然已证到无为了，但是还有个无为在，还有个无为的影子，还是不干净。到八地，无为的影子才取消。所以，我们每个人要衡量一下自己，看看是否对境，心一点都不动，平时如还有妄心起伏，那就不行，在境界当中，若著境更不行。一切时、一切处心空如洗，能够随缘起用，不执著，真空妙有、妙有真空的运用那才是其开悟。
Paragraph 16
English Translation:
Not following a thought once it
arises
Original Text:
念起不随
Paragraph 17
English Translation:
Apart from sitting meditation, the
most crucial practice is daily application. At all times, observe yourself; the
moment a thought arises, notice it, and do not follow it. When a thought
arises, do not be afraid of it—only be afraid of not recognizing it, for if you
fail to notice it, you will follow the thought. Following thoughts leads to
birth and death. If you follow a thought for a long stretch before finally
realizing you have been swept along, you have been “dead” for quite some time
already. It also proves that in the future, you will be unable to transcend
birth and death. On the other hand, if you can manage to have the subsequent
thought become aware of the previous one right when it arises, without running
off with it, then you can be free within birth and death.
Original Text:
除了打坐之外，最重要的是平时用功。时时看著自己，念头一起就看见，不跟著跑。念头起了不怕，只怕你不知道，跟著念头跑，就是生死；跟著念头跑了一大段才知道，就是已死去多时了，也就证明你将来生死不能了。我们假若能作到前念起，后念觉，不跟念头跑，就能受生自在了。受生自在不是已了生死，还有生死在，不过在生死当头能够自己作主，要到哪里就到哪里，不受业障牵连，随业受报了。
Paragraph 18
English Translation:
Levels of proficiency in practice
Original Text:
功夫程度
Paragraph 19
English Translation:
Step One: Not following thoughts
as they arise
The first step in applying effort
is to refrain from following thoughts once they arise. If you can manage “when
a thought arises, you do not follow,” then you can gain freedom in the midst of
birth and death. You will not be dragged by karma, and you will attain great
freedom.
Original Text:
第一步 念起不随
做功夫的第一步，念起不随。能作到念起不随就能于生死当中得自在，不为业牵，得大自在。
Paragraph 20
English Translation:
Step Two: Directly Realizing
Unconditioned (無為)
No matter what happens, let it
come. My mind remains unmoved. This is genuinely going along with phenomena,
not forcing them down. Forceful suppression does not work. You can respond to a
multitude of situations with equanimity, without feeling anything is good or
bad, nor making any distinction. You do not rejoice in what is “good,” nor do
you dislike what is “bad.” Only then can our minds remain calm and attain the
state of universal equality and unconditioned. Reaching this stage enables you
to transform at will—turning the coarse into subtle, the short into long—and to
reach the level of an Eighth Ground Bodhisattva, manifesting three types of
spontaneously arisen (意生)
bodies.
Original Text:
第二步 亲证无为
一切事情尽管来，我心不动。这是真正随顺，而不是压住它不动，压住它不动是不行的。要尽管应酬各种事情，随顺一切事缘，没有什么好的，没有什么坏的差别感，好的不喜，坏的不厌，这样我们的心才能平静，而达到平等无为之境。作到这个地步就能变化自在了，分段生死也就了了。第一步是在生死当中得自在，第二步是变化自在，能变粗为绌，变短为长，到达第八地菩萨的位次，能显现三种意生身。
Paragraph 21
English Translation:
Step Three: Eradicating the
Subtle Flowing Undercurrent
This “subtle flowing undercurrent”
is what we mentioned earlier as intention (作意). It flows within the eighth consciousness of the
mind-stream, imperceptible under normal conditions. Only by deeply entering the
adamantine samādhi of Pūtuo can you discern and eliminate it. At this stage,
when the subtle flowing undercurrent is thoroughly eradicated, you can manifest
hundreds of thousands of millions of transformation bodies to liberate
countless sentient beings. That is truly returning home. Simply opening enlightenment
is nowhere near the end; there is still much to do. That is why we must
continue to apply ourselves diligently.
Original Text:
第三步 微细流注消灭
微细流注就是上面讲的作意。作意在八识心田里流动，你平时看也看不见，深入金刚普陀大定，才能见到而消灭它。到这一步，微细流注都消灭光后，能显现百千万亿化身，度百千万亿众生。这时候才真到家，不是一开悟就好了，差得远，所以，还要好好的用功。
[Continued in next message]
Paragraph 22
English Translation:
Without bodhicitta, one cannot
attain the Path. What is bodhicitta? Simply put, it is “aspiring upward [to
realize Buddhahood] and transforming downward [to liberate sentient beings].”
We practice so that we may liberate sentient beings, not merely for our own
emancipation.
Original Text:
没有菩提心是不能成道的。什么叫菩提心呢？简单讲解就是‘上求下化’，上求佛道，下化众生。我们修法是为了下化众生，而不是为了自了。
Paragraph 23
English Translation:
Today, all of you have obtained
this Dharma, which is the highest good fortune. This is because practicing Chan
requires decades of single-minded investigation to uncover one’s inherent
nature. Nowadays, spending the entire day investigating Chan is often not
feasible; time simply does not allow it. By relying on the Heart-Center Dharma,
supported by the Buddha’s power, we can make more rapid progress. Practicing
Chan by one’s own efforts alone is like traveling on foot; using the
Heart-Center Dharma with the Buddha’s blessings is like riding in a vehicle or
flying in an airplane. Hence, in terms of speed, there is a difference. You
have received this Dharma, so you must cherish it, handle it reverently,
protect it, and devote yourselves to unbroken diligence. You must not practice
one day and stop the next, for such inconsistency will never lead to
accomplishment. The unique excellence of the Heart-Center Dharma lies in
merging all methods into a single furnace. The Buddha Śākyamuni says that by
cultivating the Heart-Center and forming the fourth seal, one can be reborn in
the Western Pure Land, or in any Pure Land of one’s choice throughout the ten
directions. This encompasses the Pure Land teaching. Uncovering your inherent
nature is the essence of the Chan school. Ultimately, when realization is
complete, one’s mind interpenetrates the worlds of the ten directions. All
worlds of the ten directions are complete within my mind; all Buddhas dwell in
my mind, and I dwell in the minds of all Buddhas. Light reflects light—layer
upon layer, inexhaustibly interpenetrating. This is the Huayan (Avataṃsaka) teaching.
Original Text:
今天大家能得这个法其是无上的福报。因为修襌需要几十年尽心参究才能打开本来。现在一天到晚的参襌，时间不允许。依靠心中心法，假佛力加持就方便快速多了，参襌自力修行等于用两只脚走路，修心中心法得佛力加持等于乘车子、乘飞机。所以二者有时速上的不同，你们得到这个法须珍惜、慎重、爱护，更要连续不断地精勤修行，不能今天修修，明天停停，那决定不能成就，心中心法更妙在融万法于一炉。释迦佛讲修心中心结第四印能生西方净土，更能十方净土随愿往生，就是净土宗，打开本来见到本性，就是襌宗，证到最后，心通十方世界，十方世界在我心中圆，诸佛在我心中，我在诸佛心中，光光互摄重重无尽彼此交参无碍，这就是华严宗。
Paragraph 24
English Translation:
Therefore, we say that the Heart
Secret (or Heart-Center) school actually includes all schools. This is no
exaggeration. It is not easy to receive this Dharma, so I earnestly ask
everyone to practice diligently, persevere in sitting meditation and vigilant
observation, and not take it lightly. Even more crucial is to continue
practicing when you are off the cushion, not just for two hours in meditation
and then letting your mind run wild the rest of the time. One must maintain
continuous awareness during walking, standing, sitting, and lying down so as to
remain in harmony with the Great Way.
Original Text:
所以，我们说心密一宗包括诸宗，实非过语。此法得之不易，务请大家好好用功，坚持打坐、观照，切勿等闲视之，更重要的还是在下座用功，不是坐两个小时算数，可以放野马，乱来了。还须于行、坐、住、卧，时时不忘观照，才能与大道相应。
Paragraph 25
English Translation:
Six Key Points for Practice
Original Text:
修行的六个要点
Paragraph 26
English Translation:
First: Let go of everything and
devote yourself resolutely.
Clinging to worldly affairs and
material things is useless. All the things in this world arise from conditions;
they have no true substance, vanishing like smoke before one’s eyes, ultimately
unreal and insubstantial—impossible to truly obtain or take along with you.
Even your own body is provisionally existent and cannot be preserved forever;
how much more so external objects. Therefore, regarding these as real and
grabbing onto them without letting go is the height of ignorance. Cultivating
Buddhadharma is the work of truly wise and courageous people; those of small
potential cannot handle it. The first principle for becoming enlightened is to
see through everything and let it go. Only by resolutely devoting yourself to
sitting meditation, like a great corpse, can you enter samādhi and awaken. If
you sit on the cushion thinking, “This and that,” with your mind scattered in
myriad directions, it is over. You must set aside everything, becoming like a
great dead person.
Original Text:
第一、一切放下，死心塌地。
恋著世间事物放不下，有什么用呢？这世界上的事事物物都是因缘合成，无有实体，犹如过眼云烟，虚而不实，求不得，拿不走。即连各位自己的身体也是假有，留不住，不可得，身外的东西就可想而知了。所以认事物为真、抓牢不放，是不值达本一笑的愚痴之事，学佛修道是大智大慧的大丈夫的事业，不是小根小慧的人所能胜任的。要成道第一，要看破一切。死心塌地的打坐，才能入定开悟，假加在座上想这样、想那样，妄念纷飞地乱想那就完了，一定要一切放下，像大死人一样才行。
Paragraph 27
English Translation:
Second: Sit in meditation
reciting mantras, letting the mind recite and the ears hear.
This is the essential teaching of
Heart Secret practice. It has a huge bearing on entering samādhi and awakening,
so it must be emphasized repeatedly, and you must carry it out without
exception. People’s deluded thoughts are used to moving. Unless you concentrate
your mind deeply and let your ears clearly hear the sound of mantra-recitation
that is arising in your mind, you cannot gather in the mind faculty. If deluded
thoughts are not subdued, there can be no entry into samādhi or awakening.
Thus, you must recite with the mind and hear with the ear, syllable by
syllable, arising from the mind and heard distinctly by the ear, so that the
mind faculty remains without deluded thoughts and you gradually enter samādhi.
Original Text:
第二、打坐持咒，心念耳闻。
这是修心密的要诀，对入定开悟，关系非常重大，所以再三提示大家，要毫无折扣地照之实行。人的妄念动惯了，不专心致志的倾听持咒的心声，把意根摄住，妄念息不下来，妄念不息何能入定、开悟？所以必须心念耳闻，一个字一个字从心里念出来，耳朵听得清清楚楚，才能摄住意根不起妄念，而渐渐入定。
Paragraph 28
English Translation:
Third: Become aware the moment a
thought arises, neither suppressing it nor following it.
When a thought arises, you must be
able to see it. If you cannot see it, you end up following it. Once you follow
it, deluded thoughts multiply, and you cannot enter samādhi. Therefore, you
must become aware right when a thought arises, but without letting yourself
flow along with it, nor trying to force it to stop. Simply pay it no attention
and return to your correct mindfulness, single-mindedly reciting the mantra, so
the deluded thought naturally dissipates, and you can calmly enter meditative
concentration.
Original Text:
第三、念起即觉，不压不随。
念头来时，要能看见，如果看不见就跟著它跑了，一跟念跑，就妄念纷飞不能入定了，所以要念起即觉，既不随之流浪，也不压制不起，只不理睬它，提起正念，一心持咒，妄念自然化去而安然入定。
Paragraph 29
English Translation:
Fourth: Sit at scheduled times,
neither rushing nor dragging.
Keep a fixed schedule for sitting
meditation every day, forming a habit that eases your entry into samādhi. Early
morning is best, and dawn is even better. Once seated, do not be in a hurry to
enter samādhi. Maintain a calm, ordinary mind as you unhurriedly recite the
mantra—neither too fast nor too slow. Do not crave to enter samādhi, to awaken,
or to gain supernatural powers. Any such craving is a deluded mind. The moment
it arises, it blocks your gateway to realization. Not only will you fail to
awaken, but you also cannot even enter samādhi.
Original Text:
第四、按时上座，不急不缓。
每天按时上座，养成习惯就容易入定，最好早上打坐，凌晨更好。坐时不要急于入定，心情平和地以一种平常心安然入座，不急不缓地从容持咒，既不要求入定开悟，更不妄求神通。以要求入定、开悟、发神通等的一念即是妄心，此心一起，即障自悟门，非但不得开悟，而且不能入定。
Paragraph 30
English Translation:
Fifth: Continue mindful
observation after leaving the cushion, steadily and continuously.
Extend the calm and concentrated
power gained in meditation to your daily activities. In walking, standing,
sitting, and lying down, remain cool-headed and use ongoing observation so that
everything remains without fixation. Never allow external circumstances to pull
you away, nor follow deluded thoughts into wandering.
Original Text:
第五、下座观照，绵绵密密。
把打坐中的静定功夫推广到日常动用中去，在行、住、坐、卧当中冷冷自用，绵绵密密地观照一切无住，既不让境界拉著跑，也不随妄念流浪。
Paragraph 31
English Translation:
Sixth: Cultivate a vast mind,
capable of including everything.
A practitioner’s mind cannot be
narrow and small. We must be magnanimous and all-embracing. Even if others
treat us poorly, we respond with ever greater kindness, never harboring
thoughts of affection or aversion, liking or disliking. Go along with causes
and conditions to do all good deeds, remaining at ease everywhere and free from
anxiety about gain or loss, praise or blame, or success or failure. This is the
greatest miracle.
Original Text:
第六、心量广大，容纳一切。
修道人心量不能小，要宽宏大量地容纳一切，纵然别人对我不好，我对他还要更好，没有丝毫爱、恶、喜、厌的观念。随缘随份地做一切善事，时时处处潇洒自在，没有患得患失之心，亦无毁誉成败之念，这就是最大的神通。
Paragraph 32
English Translation:
Remember these six points and
practice accordingly. You will surely unlock your true nature and personally
realize your Buddha nature. By diligently following these six points without
any slack, you ensure the complete attainment of bodhi and achieve great
accomplishment!
Original Text:
记住这六点，照之修行，绝定能打开本来，亲证佛性，做好这六点，丝毫不懈，保证能圆证菩提，得大成就！
Footnotes/Annotations (If Any):
• “Inner seeds” (Paragraph
2): Refers to latent karmic forces or habitual patterns that may start to
surface during deeper meditation.
• “Empowerment” (Paragraph
9): Translates 灌顶 (guàn dǐng) and refers to an esoteric
consecration or initiation that grants the blessings and permission to practice
a specific Dharma method.
• “Eighth Bhūmi—Unconditioned (無為)”: Following your instruction,
we have rendered “無為” at the
eighth bhūmi as “unconditioned” rather than “no activity.”
Brief Explanation of Key
Concepts and Contextual Points
1. Mind-Center (心中心) Dharma: A
Vajrayāna-influenced practice method that involves mantra recitation (often
internally as Vajra-recitation), supplemented by Buddhist empowerment. This
method is believed to swiftly gather the mind’s scattered energies.
2. Bodhicitta: The
aspiration and commitment to attain enlightenment not just for oneself but for
the sake of all sentient beings. In Mahayana Buddhism, this altruistic
intention is seen as the indispensable foundation for progress on the path.
3. Unconditioned (無為): In this text’s higher stages
(especially at the eighth bhūmi), “無為”
is used to denote a state beyond fabrications and contrivances, free from
dualistic volition or karmic conditioning. Rather than mere inactivity, it
signifies abiding in the effortless, spontaneous nature of reality.
4. Dharma Eye of the Mind-Ground
(心地法眼):
The faculty of directly realizing the fundamental nature of reality through
meditative insight, beyond ordinary perception.
5. Avataṃsaka (Huayan) Vision: The
reference to “light reflecting light—layer upon layer, inexhaustibly
interpenetrating” alludes to the Huayan teaching of the mutual interpenetration
of all phenomena, symbolizing the non-obstructive integration of emptiness and
wondrous presence.
Bibliographic References /
Acknowledgments
• Primary Source: Excerpt
from a Buddhist discourse on Heart-Center meditation attributed to a
contemporary teacher (exact authorship unknown in this text).
• Related Texts:
• The Diamond Sūtra
(Vajracchedikā Prajñāpāramitā Sūtra)
• Avataṃsaka Sūtra (Huayan Jing)
• Chan/Zen and Pure Land treatises
.
