Also See:

• Ganges Mahāmudrā By Elder Yuan Yin (Lecture One)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Two)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Three)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Four)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Five)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Six)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Seven)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Eight)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Nine)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Ten)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Eleven)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Twelve)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Thirteen)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Fourteen)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Fifteen)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Sixteen)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Seventeen)

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

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

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

English Translation (Paragraph 1):

River Ganges Great Mahāmudrā

(The Tenth Lecture)

Original Text (Paragraph 1):

恒河大手印

（第十講）

English Translation (Paragraph 2):

Written by Elder Yuan Yin

Original Text (Paragraph 2):

元音老人 著

English Translation (Paragraph 3):

Tenth Lecture

Original Text (Paragraph 3):

第十講

English Translation (Paragraph 4):

“This is the great practice of non-practice; abiding naturally in the wisdom that is equal and all-pervasive. Like the yoga of a flowing river, there is not the slightest correction, yet not even a moment of distraction.”

Original Text (Paragraph 4):

「此為不修之大修，自住等遍之智慧。如河流之瑜伽，無毫髮之修正，然亦無剎那之馳散。」

English Translation (Paragraph 5):

The practice of the River Ganges Great Mahāmudrā is “the great practice of non-practice.” True cultivation has no external appearance of cultivating. You may see that person and think he is not practicing at all, but actually he is practicing at every moment—this is the great practice of non-practice. Because he is constantly contemplating and constantly protecting his own numinous awareness.

Original Text (Paragraph 5):

恒河大手印的修法是「不修之大修」。真修行沒有修的形象。你看他好像是不修，實際上他時時都在修，他這是不修之大修。因為他時時都在觀照，時時都在保護己靈。

English Translation (Paragraph 6):

Having no appearance of cultivation is called “no practice.” When all is unattainable—even “emptiness, bliss, and clarity” cannot be attained—this is called “no attainment.” One is originally a Buddha oneself; one only needs to put an end to delusive thoughts and attachments. There is no need to add anything, for one naturally possesses all wondrous functions—this is called “no realization.” Hence the so-called “no practice, no attainment, and no realization.” “No practice” means that from the start there is no arising and ceasing. “No attainment” means that from the start it is empty quiescence. “No realization” means that one is originally Buddha. This is precisely “abiding naturally in the wisdom that is equal and all-pervasive”! “Equal” means impartial; “pervasive” means universal. It is to spontaneously abide in the great wisdom that is equal and pervades everything. “Equal and pervasive” means that at all times and in all places, and among all people, everything is equal. No one is higher and I am lower, nor am I higher and they are lower, and likewise there is no question of my Dharma being superior and yours being inferior. People love to argue, each holding firmly to their own view, thinking that only what they say is the truth, while they slander others from their own vantage point, speaking in terms of right or wrong, good or bad. For example, there is a type of automatic umbrella that is very convenient to use but not very sturdy; it breaks soon and people call it a “short-lived umbrella.” In the eyes of consumers in our country, this umbrella is bad, because we like durability. But in the eyes of foreigners, this umbrella is great—it is easy to use, cheap, and cost-effective; it is fine to toss it away after using it for a while. We are not used to throwing things away, so we say this umbrella is no good; they are used to discarding things, so they say it is very good. Actually, an umbrella is just an umbrella—there is no inherent good or bad. Calling it good or bad is nothing but the deluded mental distinctions of people. As it is said, “Myriad things are fundamentally at ease; the foolish disturb themselves.” If “the wisdom that is equal and all-pervasive” appears bright and clear, and you do not stir up a mind that discriminates and chooses, you will then be able to hear the “short-lived umbrella expound the Dharma.”

Original Text (Paragraph 6):

沒有修行的形象，謂之「無修」；一切都了不可得，連「空樂明」也不可得，謂之「無得」；自己本來是佛，只要息滅妄想執著，不用再加點什麼，本自具足一切妙用，謂之「無證」。這就是所謂「無修、無得、無證」。無修者，本不生滅；無得者，本自空寂；無證者，本來是佛。這是「自住等遍之智慧」啊！等就是平等，遍就是普遍，即自自然然地安住在平平等等、遍滿一切的大智慧上。等遍，就是一切時、一切處、一切人都是平等的，沒有人高我低，沒有我高人低，也沒有我的法高，你的法低。人就是喜歡紛爭，各執己見，以為自己說的都是真理而譭謗他人，站在自己的立場上說是說非、說好說壞。舉個例子：有一種自動傘用起來很方便，但並不堅固，用不了多久就壞掉了，人們稱之為「短命傘」。這種傘在我國的消費者看來，是不好的。因為我們喜歡堅固耐用。可是在外國人的眼裏，這種傘很好！因為它很好用，價格也便宜，物美價廉，正好用一用就丟掉。我們不習慣扔東西，就說這傘不好；他們扔東西習慣了，就說這傘很好。其實傘就是傘，傘本身並沒有好壞，說好說壞都是人們的妄心分別，所謂「萬物本閑，愚人自擾」也。如果「自住等遍之智慧」朗然現前，不起分別取捨之心，你就可以聽到「短命傘說法」了。

English Translation (Paragraph 7):

Previously, we spoke of “the inanimate expounding Dharma.” How can the inanimate expound Dharma? If you are unable to hear it, that is because ignorance obscures your true mind, and your mind of differentiation remains intact. Therefore, your capacity for perception extends only throughout your body. If someone strikes your head, your head feels pain; if someone strikes your foot, your foot feels pain. But if someone hits this chair, you feel nothing. If you break through ignorance and remove the habit of “giving rise to mind when encountering objects,” and sweep away the mind of discrimination and preference, then your nature of awareness will pervade all things. Your mind’s expanse will be like empty space, and nothing will remain outside of your mind. In that way, you will extend throughout the ten directions and into the three times; there will be nothing you do not know, nothing you are not aware of. Sun, moon, stars, the vast universe, mountains, rivers, earth, flowers, birds, insects, and fish—all beings, both sentient and insentient—are within your mind. Like pearls in Indra’s net, each radiant light reflects into the next, and each is rounded in all others. They are within your mind, and you are within their minds. In you there is me, and in me there is you. When you pick up one, the entirety is revealed. This is just like modern “laser hologram” photos, in which every small segment contains the information of the entire picture. That is “all-pervasiveness.” If you wish to be like this, then you must commence practice. How to practice? “Like the yoga of a flowing river, not the slightest correction, yet not for an instant does one lapse.”

Original Text (Paragraph 7):

我們前面講過「無情說法」，無情怎麼說法呀？聽不到無情說法，那是無明遮蔽了你的真心，你的差別心宛然存在之故，因此，你的知覺性只能遍滿你的身體。打你的頭，頭會痛；打你的腳，腳也會痛。打這把椅子，你就沒知覺了。假如打破無明，除去「對境生心」的習氣，掃掉了分別取捨之心，覺性就能遍滿一切事物，心量猶如虛空，沒有任何東西在你心外，那你就橫亙十方、豎窮三際，無所不知、無所不曉了。日月星辰、茫茫宇宙、山河大地、花鳥蟲魚，所有一切有情、無情都在你的心內。如帝網珠，光光相映，顆顆相圓，他在你心內，你也在他心內，你中有我、我中有你。拈出一個，就是全體。就像現代的「鐳射全息照片」一樣，其中任何一個小小的部分，都包括了整張照片的資訊。這就是「等遍」。若欲如此，就須起修，如何修？「如河流之瑜伽，無毫髮之修證，然亦無剎那之弛散。」

English Translation (Paragraph 8):

“Yoga” means “accordance.” The yoga of a flowing river is to accord in the same manner as a river. Observe how river water flows: if the river bends, the water flows in a bend; if the river is straight, the water flows straight. It accords everywhere with the environment—never only straight and not bent, never only bent and not straight. Our true mind originally resembles a river, naturally in accordance with all states. As previously mentioned, “Deluded thoughts and afflictions are all the fundamental body of Dharma and the primordial gnosis of wisdom.” The Dharma-body is our true mind—our self-nature. From the very beginning, it neither comes nor goes, is neither defiled nor pure, neither increases nor decreases. It always has “not the slightest correction” and “not an instant of lapse,” and this is the foundation of all phenomena. When we do our practice, we must start from this foundation; we should be like a river, in accord with all situations, without concerns about success or failure, gain or loss, love or hatred, acceptance or rejection. Whatever needs to be done, do it; when doing it, keep it orderly, carefully, and flawlessly. After it is done, it is as if nothing was done—do not leave any trace in your mind. In doing things this way, the wisdom and skillful means will arise naturally, allowing you to handle many tasks without confusion. If, on the other hand, you have expectations or fears beforehand, or carry psychological burdens, then when it comes time to do things, you will not be able to manage them smoothly. And if afterward, you become smug because of success, or depressed and angry because of failure—“The wind of joy topples the bodhi tree, the fire of anger burns the forest of merit”—you will be far from “yoga.”

Original Text (Paragraph 8):

瑜伽，意即相應。如河流之瑜伽，就是像河流那樣相應。你看那河水，河道彎，它就彎著流；河道直，它就直著流。它處處與環境相應，並不是只能直不能彎，也不是只能彎不能直。我們的真心本來就像河流一樣，與一切境界相應。前面不是已經講過了嗎，「妄念與煩惱，皆法身本覺智慧相」。法身就是我們的真心，就是自性。它從來就是不來不去、不垢不淨、不增不減的，它從來就「無毫髮之修正」，也「無剎那之弛散」，這才是一切事物的根本。我們做功夫，從根本做起，也應該像河流那樣，與一切境界相應，沒有成敗得失，沒有愛憎取捨。事情該怎麼做就怎麼做，做時井井有條、頭頭是道，做過等於沒有做，心裏不留任何痕跡。這樣做事，智慧技巧應手而生，忙而不亂，多而不雜，效率很高。倘若事前期望、畏懼，背著思想包袱，做事時就不會得心應手。更在事後或因成功而沾沾自喜，或因失敗而懊喪惱怒，「喜風吹倒菩提樹，怒火燒毀功德林」。那早已不「瑜伽」了。

English Translation (Paragraph 9):

We should be like a river: bend when needed, be straight when needed, and not mind when the wind comes and creates waves. Joy, laughter, anger, and reproach are all wondrous functions of the Buddha-nature. It is no problem to get angry sometimes. Why? If you are too compliant, others may think you are weak and easily bullied, so their desires swell, and in an instant they may harm many people. How can that be allowed? At such times, it is necessary to have “the heart of a bodhisattva and the face of a rakṣa,” to fly into a rage and reprimand them, or even strike them, so that they quickly turn back. This is a form of education! Therefore, as people learning the Buddha’s way, we cannot always be soft and weak; when we see wrongdoing, we should get angry if we must. Is that truly getting angry? Outwardly, it looks like anger, but it is merely a method to educate. It is not that you have lost control of your mind or given rise to actual hatred. Long ago, under Zen Master Liangshan Yuanguan, there was a gardener (one who managed the vegetable garden to provide produce for the assembly). He asked Liangshan, “When there is a thief in one’s own home and it is hard to guard against, what should one do?” A “thief in one’s own home” is a metaphor for a deluded thought. Following a deluded thought veils one’s self-nature’s radiance, just like being robbed of the wealth of Dharma by that “thief at home.” When a deluded thought comes, what can we do? Liangshan said, “If you recognize it, there is no injustice.” Once you see it and recognize it as a deluded thought, simply do not follow it—then it is not an injustice. If you do follow it (whether by clinging to it or suppressing it, you are still following it), you have wasted your practice. Wouldn’t that be an injustice? However, the gardener was already enlightened, so he would not just let that teaching pass. He wanted a face-to-face presentation to firmly grasp the essential point and not let the teaching slip away. After several exchanges, he suddenly asked, “What if suddenly a storm breaks loose, overturning lakes and toppling mountains—what then?” In other words, what if one suddenly has a huge outburst of anger as if a flash flood that can even topple mountains—what then? Zen Master Liangshan got down from his seat, seized the gardener, and said: “Acharya! Do not let a single drop get my robe wet!” Even the corner of the robe must not be damp—this is a metaphor for the mind not moving at all. It means: even though you show anger, your mind must hold firm without moving in the slightest.

Original Text (Paragraph 9):

我們要像河流一樣，彎就彎、直就直，風來了起起波浪也無所謂。喜笑怒罵都是佛性的妙用，發一發脾氣也沒關係。為什麼？你如果太順從他，他以為你軟弱可欺，欲望更加高漲，一下子要害許多人，那怎麼行啊？這時就須要「菩薩心腸羅剎面」，發火教訓他一頓，甚至打他一頓，讓他趕快回頭，這是教育呀！所以，我們學佛的人也不能總是軟軟弱弱的，看到壞事情該發火就發火。是不是真的發火？發火是外表，是教育人手段，不是心裏失去了控制，不是瞋恨心生起來了。從前，梁山緣觀禪師座下有一個園頭（管理菜園子的，種菜供大眾吃），他問梁山：「家賊難防時如何？」家賊比喻妄念，跟著妄念跑，就把自性光明遮蔽了，等於是妄念這個「家賊」把法財偷走了。妄念來了，怎麼辦哪？梁山說：「識得不為冤。」你能看見它，認識到它是妄念，不跟著它走就是了，那就不冤枉。若是跟著它跑（執著它、壓制它都是跟它跑），那就白修了，豈不冤枉！但是園頭是開悟的人啊，他不是這樣說說聽聽就算了，他要「覿面相呈」，把定要津、不放過話頭。幾問幾答之後，他突然問：「忽然傾湫倒岳時如何？」忽然間發了大脾氣，就像山洪爆發，把山嶽都沖倒了，怎麼辦？梁山禪師從法座上走下來，一把抓住園頭：「闍黎，莫教濕卻老僧袈裟角！」連袈裟角也不能弄濕，比喻心不動。就是說你儘管發脾氣，心要把持住，一點不能動啊！

English Translation (Paragraph 10):

Reaching this point is precisely “not the slightest correction, yet not an instant of distraction.” There is neither concentration nor chaos—both are unattainable, and they are equal and as one. You might say: “I’ve become concentrated!” Then you still have a notion of “concentration.” If there is “concentration,” inevitably there is chaos, because concentration is spoken of in contrast to chaos. If there is no chaos, then what is the need to mention concentration? In discussing what is true, there must be something illusory; in discussing goodness, there must be something evil; in discussing beauty, there must be something ugly. If there were no illusory, evil, or ugly, there would be no need to talk about “true, good, and beautiful!” We need our mind to be truly equal, free of both chaos and concentration, free of both correction and distraction. Only when our practice reaches this level does it succeed.

Original Text (Paragraph 10):

到這裏就「無毫髮之修正，然亦無剎那之馳散。」沒有定也沒有亂，定和亂都不可得，平等一如，一如平等。你說：我這裏入定了！那你還有「定」在，有「定」就一定有亂，因為「定」是對「亂」說的，沒有亂還講什麼定啊！講真一定有假、講善一定有惡、講美一定有醜，如果沒有「假惡醜」，還用講「真善美」嗎！我們的心要真正平等，既沒有亂也沒有定，既沒有修正、也沒有馳散。功夫要做到這種程度才行。

English Translation (Paragraph 11):

“The verse says: ‘Never once has there been cultivation, never once has there been leaving, nor is there any leaving from the meaning of no cultivation.’”

Original Text (Paragraph 11):

「頌云：未曾修習未曾離，亦不離無修習義」。

English Translation (Paragraph 12):

This verse is divided into three sections: first, “never once has there been cultivation”; second, “never once has there been leaving”; third, “nor is there any leaving from the meaning of no cultivation.”

Original Text (Paragraph 12):

這個頌分三段：一、未曾修習；二、未曾離；三、亦不離無修習義。

English Translation (Paragraph 13):

“Never once has there been cultivation” refers to the great practice of non-practice mentioned above, “not the slightest correction, yet not an instant of lapse.” This is not to say that no effort is required. Effort is indeed necessary, so the verse says “never once has there been leaving”—one has also never departed from making effort. However, you cannot remain attached to that effort. Having done it, it is as if you have done nothing—this is “nor is there any leaving from the meaning of no cultivation.” You may well keep practicing yet never give rise to a notion of practice. Practice is unattainable, and leaving is also unattainable. Cultivation is like taking a boat across a river. If the boat is still in midstream, you certainly cannot leave it; if you do, you will fall into the current of birth and death and drown! When you reach the other shore, you must leave the boat; if you do not leave it, how can you arrive at the nirvāṇa shore of no arising and no ceasing? When one’s cultivation is truly accomplished, then there is neither cultivation nor leaving. Nor is there a near shore or a far shore; no six realms to fall into, no Buddhahood to realize, no birth and death to be freed from, and no nirvāṇa to be realized. “No birth and death to be ended” is precisely true ending of birth and death; “no nirvāṇa to be realized” is truly realizing nirvāṇa. This is not something you can simply talk about—it is known only in actual experience. As the saying goes, “Like a person drinking water, only he himself knows whether it is cold or warm.”

Original Text (Paragraph 13):

「未曾修習」，就是剛講過的無修之大修，無毫髮之修正，然亦無剎那之弛散。這不是不做功夫，功夫還是要做的，所以說「未曾離」——也沒有離開做功夫，但你不能住在做功夫上，做了還同沒有做，這就是「亦不離無修習義」。功夫儘管做，而不生做功夫之見，做也不可得，離也不可得。修行好比乘船過河，船還在中流，就不能離開船，若這時離開船，豈不就掉進水流（喻生死之流）裏淹死了麼！等船到了對岸，必須離開船，若不離船，怎麼到不生不滅的涅槃彼岸啊！真正修行到家，既不曾修習，也不曾離開；既沒有此岸，也沒有彼岸；既無六道可墮，也無佛道可成；既無生死可了，也無涅槃能證。「無生死可了」才是真了生死，「無涅槃能證」方稱真證涅槃。這不是說說就算數的，唯證乃知。正所謂「如人飲水，冷暖自知」也。

English Translation (Paragraph 14):

“In this fundamental text of the Great Perfection of self-nature, there are those who, like the ‘swastika’ symbol (in other words, who attain realization in the Great Perfection teaching commensurate with its scope), may suddenly attain liberation. Then all the wondrous functions of the Dharma-body, which manifest as the great transcendence of both form and mind, reveal themselves, with no one who can practice and nothing that is practiced.”

Original Text (Paragraph 14):

「於此自性大圓滿根本道，有成如『卍』字者（於圓滿法如量得解），或頓時得解脫，則為色心大離體所顯一切法身之妙用，無有能修所修。」

Footnotes/Annotations (if any for Paragraphs 1–14 so far):

7. Self-view (身見): The mistaken view that a “self” exists.

[Continued in next message]

English Translation (Paragraph 15):

In the Great Perfection teaching, there are several methods of practice, of which the primary ones are “Trekchö” and “Tögal.” “Trekchö” literally means “cutting through,” that is, to immediately cut off delusive thoughts, the deluded mind, and habitual tendencies. “Tögal” means sudden transcendence—instantly leaping beyond the sea of birth and death. The sequence is first to practice “Trekchö,” then to practice “Tögal.” One must first cut through—namely, first see one’s own self-nature. Seeing one’s self-nature is seeing the root. The River Ganges Great Mahāmudrā constantly points out how we may see our self-nature at all times, so the Great Mahāmudrā is the precursor to the Great Perfection; it is the root of the Great Perfection. One could also say that Great Mahāmudrā is itself Great Perfection; hence it is called “the fundamental text of self-nature Great Perfection.”

Original Text (Paragraph 15):

大圓滿法裏有好幾種修法，最主要的就是「徹卻」、「脫噶」。「徹卻」就是立斷，立即就斷掉妄念、妄心、妄習；「脫噶」意即頓超，頓然超越生死苦海。順序是先修「徹卻」，後修「脫噶」。先要立斷，就是先要見到自性，見到自性就是見到了根本。恒河大手印就時時刻刻指示我們見到自性，所以大手印是大圓滿的先驅，是大圓滿的根本，也可以說大手印就是大圓滿，故稱「自性大圓滿根本道」。

English Translation (Paragraph 16):

On the Buddha’s chest is the “swastika” (“卍”) symbol. Strictly speaking, it is not pronounced “wàn,” but since it signifies the myriad virtues, splendid and pure, people read it as “wàn.” This symbolizes the adornment of myriad virtues, pure and free of defilement—this is precisely “in accord with the Great Perfection teachings, in measure attaining realization.” The “swastika” turns to the right as it is written. Some say that if the “swastika” on the Buddha’s chest turns to the right, it is the true Buddha; if it turns to the left, it is a false Buddha—this is how they distinguish between genuine and false Buddhas. Moreover, others say that if the “swastika” on the Buddha’s chest emits light that brings coolness to people’s hearts, that is the true Buddha; if it causes heat and vexation, it is false. These are merely discussions at the level of outward forms, not touching the root. We say that what is without any sign whatsoever is the true Buddha, and anything with a sign is a false Buddha, because “the reward body and the transformation body are not the true Buddha, nor are they the ones who teach the Dharma!” The reward body manifests a radiant form, and the transformation body appears in a physical form. As the Diamond Sūtra says, “If one sees me in forms, seeks me in sounds, that person practices a deviant way and cannot see the Tathāgata.” The Buddha’s transformation body has thirty-two marks and eighty secondary characteristics, but that is only a provisional body; if you cling to that provisional body, you cannot see the Tathāgata. Only the Dharma-body is the true Buddha, and the Dharma-body is without form. Both the reward body and the transformation body have form, so they are not the true Buddha. Yet from the ultimate perspective, false is also true, and true is also false. The utterly false is true; the utterly true is false. If there were no Dharma-body, how could the reward body and transformation body appear? If one separates waves from water, the waves could not appear; likewise, if one separates reflections from a mirror, there could be no reflections. Apart from the Dharma-body, there can be no reward or transformation bodies. Where is the Dharma-body? It is precisely the myriad phenomena right before your eyes! Apart from the Dharma-body, the myriad phenomena cannot appear. We use phenomena to see the nature: nature is phenomena; phenomena are nature. Labeling them as true or false is simply our own deluded thinking. The Dharma-body is without signs, yet is not apart from any form; it is originally so. “Attainment like the ‘swastika’” means attaining that myriad array of virtues, splendid and pure—this is “in accord with the Great Perfection teachings, in measure attaining realization.”

Original Text (Paragraph 16):

佛的胸前有「卍」字。「卍」本不讀作「萬」。因為它表示萬德莊嚴、清淨無染，大家就把它讀作「萬」了。萬德莊嚴，清淨無染，就是「於圓滿法如量得解」。「卍」字是像所寫的那樣向右轉。有人說，胸前「卍」字向右轉是真佛，向左轉是假佛，就這樣辨別佛的真假。那魔王也能顯現佛相，你又如何辨別呢？又有人說，佛胸前「卍」字放光，照得人心清涼就是真佛，照得人心熱惱就是假佛。這都是在相上作文章，沒有說到根本上去。我們說，無相才是真佛，有相都是假佛。因為「報化非真佛，亦非說法者」也！報身顯光明相，化身現色身相。《金剛經》云：「若以色見我，以音聲求我，是人行邪道，不能見如來。」佛的化身有三十二相、八十隨好，但那是假身，你認著這個假身，就不能見如來。法身才是真佛，法身無相。報身、化身都有相，所以都不是真佛。若從究竟說來，假就是真、真就是假，全假即真、全真即假。若沒有法身，從何顯出報身、化身呢？報化身離開法身能顯現嗎？就像離開水顯現不出波浪、離開鏡子顯現不出影子一樣，離開法身也顯現不出報化身。法身在哪里呀？法身就是眼前的森羅萬象啊！森羅萬象離開了法身就無從顯現，我們透過相來見性，性就是相、相就是性。分真分假都是我們自己的妄心分別，法身無相，無相而無不相，法身本來就如此。有成如「卍」字者，就是成就萬相莊嚴、清淨無染，就是「於圓滿法如量得解」啊！

English Translation (Paragraph 17):

“Or (one) may suddenly attain liberation.” Whether reciting the Buddha’s name, engaging in Chan meditation, or practicing Tantric methods, one should practice consistently at all times and places, never letting go for even a moment—while walking, sitting, sleeping, eating, or doing tasks. Over time, when one’s practice ripens, upon encountering the right conditions, “snap!” it suddenly breaks through. Clinging to forms arises from the deluded habits nurtured through many lives and eons. Because of these habits, we revolve in the six realms; they are like ropes binding you so that your Buddha-nature cannot be revealed. By practicing diligently, you are grinding away this rope until it becomes thinner and thinner, until at last it is as fine as a hair, and with a “snap!” it breaks—this is called “suddenly attaining liberation.” If you do not diligently put in the work, you will not be suddenly liberated. The moment of sudden liberation may not necessarily happen on the meditation seat. I have repeatedly told all of you that practicing the Mind Centering Dharma does not guarantee your original nature will open up only on the seat—it may happen while walking, or even while sleeping and dreaming. It might occur when you are working, and suddenly neither mind nor external world appears—“snap!”—it all opens up. But only if your practice is continuous! If you keep stopping and starting, practicing a bit today, then taking a break tomorrow—“three days fishing, two days drying the nets”—or if you work diligently on the seat but let the wild horse loose off the seat, it will not work. You have not ground the rope of deluded thinking and attachment into fineness; thus, it will not break. We must apply ourselves constantly, abiding in “the fundamental text of self-nature Great Perfection.” When our practice matures, we will “suddenly attain liberation.”

Original Text (Paragraph 17):

「或頓時得解脫」。我們念佛也好、參禪也好、修密也好，應該時時處處都在做功夫，一刻也不能離。行也如此、坐也如此、睡也如此、吃飯也如此、做事情也如此，久久功夫成熟，觸機遇緣，「啪！」地一下子就斷掉了。執著色相的妄習，是多生歷劫養成的，就是因為它才有了六道輪迴，它像繩子一樣捆住你，使你的佛性不能發顯。你現在用功修法，就是要把這根繩子磨斷，越磨越細，越磨越細，最後細如發絲，「啪」地一下就斷開了，這就叫做「頓時得解脫」。假如你不努力做功夫，就不會頓時解脫。頓時解脫的一剎那，不一定在座上。我曾再三地對諸位講，修心中心法不一定是在座上打開本來，也可能是走路的時候，也可能是在睡覺做夢裏，也可能是在做事的時候，突然內不見身心、外不見世界，「啪」地一下就打開了。但你要綿密做功夫啊！假如你今天做做、明天停停，三天打魚兩天曬網的，或者座上做功夫、座下就放野馬，那是不行的。因為你沒有把妄想執著這根繩子磨細，那它就不會斷。我們應該時時用功，安住於「大圓滿根本道」，功夫成熟，就會「頓時得解脫」。

English Translation (Paragraph 18):

“This becomes all the wondrous functioning of the Dharma-body, manifested through the great transcendence of both form and mind.” Achieving the attainment symbolized by the “swastika” or suddenly attaining liberation is precisely the wondrous functioning of the Dharma-body. This wondrous functioning appears when body and mind are greatly transcended. “Form” refers to the physical body—this mortal shell of ours; “mind” refers to the deluded mind of clinging and attachment. Our mind constantly latches onto this body, regarding it as “I”—this is self-view, leading the body to become “the shell of ignorance.” When form and mind are transcended, we are no longer attached to this mortal shell as “I.” Once the “shell of ignorance” is broken, the wondrous functioning of the Dharma-body naturally emerges.

Original Text (Paragraph 18):

「則為色心大離體所顯一切法身之妙用。」成如「卍」字或頓時得解脫，就是法身的妙用，這妙用是色心大離體所顯現。「色」指色身，就是我們的這個軀殼；「心」指妄想執著的妄心。我們的心總是住在這個軀殼上，執著它為「我」，這就是「身見」，身見居五種「見惑」之首。惑就是迷惑，所以這個軀殼就是「無明殼子」。色心大離體就是不再執著這個軀殼為我。「無明殼子」一旦打破，法身的妙用就顯現出來了。

English Translation (Paragraph 19):

Among those learning the Buddha’s teaching, quite a few people pursue supernatural powers. Seeking supernatural powers is unwise: as soon as you harbor a desire, you will be unable to “in measure attain realization of the Great Perfection,” let alone “suddenly attain liberation.” In other words, seeking supernatural powers obstructs seeing one’s nature, and seeing one’s nature is the root. Once the root is gained, you need not worry about the branches. Simply abide in your fundamental nature, applying yourself at every moment, day by day lessening your deluded mind and habits—lessening and lessening further… then suddenly “snap!” they break, and the supernatural powers and wondrous functions naturally arise. They are not sought. Any supernatural power obtained through seeking is a conditioned phenomenon—unreliable. Some individuals claim to have supernatural powers, such as foreknowledge of the future, but in reality they rely on a “spirit that whispers in one’s ear.” And what is this “ear-reporting spirit”? It is the “spirit ghost” we spoke of earlier! In past lives, it committed heavy sins due to its strong greed, thereby falling into hell and suffering bitterly. After its penalty ended and it left hell, it still retained its greedy habits and was reborn as a hungry ghost, often attaching itself to a person’s body to suck away that person’s energy. If a person’s mind is empty and unattached, the ghost cannot cling. But if one seeks supernatural powers, the ghost seizes the opportunity. Ghosts have “ghostly powers.” If one is possessed by such a ghost, it will whisper in one’s ear, telling you who will come tomorrow or what events will happen—and then it actually happens the next day. Mistaking this for genuine supernatural powers, one falls for its deception. In fact, this has nothing to do with true supernatural powers. One should not heed, rely upon, or pay any attention to the ghost. If you depend on it, it will entangle you, and you will never achieve the Way.

Original Text (Paragraph 19):

我們學佛的人中，有不少人追求神通。求神通最不好，一有所求，就不能「於圓滿法如量得解」、就不能「頓時得解脫」。也就是說，求神通障礙見性。見性才是根本，但得本，不愁末。你只要安住在本性上，時時刻刻做功夫，日日消減你的妄心妄習，損之又損、損之又損……啪！斷開來了，神通妙用就自然現前了，這不是求來的。求來的神通沒用，凡是有所求而得，都是有為法，都靠不住。有的人自稱有神通，能預知未來，其實那是「依通」，他依靠一個「耳報神」。耳報神是什麼？就是我們前面講過的「靈鬼」啊！由於它過去世貪心重，造了大罪惡了，從而墮地獄受大苦。苦報受盡，出離地獄，由於貪習還在，又生餓鬼道，常常依附在人的身上，吸取人的精血。人若心空無住，它就無法依附；人若追求神通，正好被它所乘。鬼有「鬼通」，你若被他所乘，它就會在你的耳邊告訴你：明天有什麼人來，有什麼事情發生，第二天果然如此。你要是誤認為有神通了，那就上它的當了，其實這和神通毫不相干。不能聽它的，不能理睬它，不能依靠它。你若依靠它，就被它纏繞住，不能成道了。

English Translation (Paragraph 20):

We must not pursue supernatural powers but rather practice diligently in all situations, paying no attention to any phenomena. After a long period of sincere practice, your original nature may suddenly open up—subject and object both vanish, senses and sense-objects fall away, and you attain liberation in an instant. When the sense faculties and their objects fall off, that is “the great transcendence of form and mind.” Subject and object both vanish—no one to practice and no Dharma to practice. At that time, it is “no one practicing and nothing being practiced.” Buddha-nature has always been complete, manifesting boundless wondrous functions and has the potential to manifest all phenomena. As long as we persistently and earnestly practice, one day we will suddenly break free, and the state of “no one practicing and nothing being practiced” will naturally manifest. At that time, all supernatural powers and wondrous functions will arise spontaneously, without seeking.

We must practice with unwavering determination, persevering tirelessly, always keeping the mind empty and unattached, returning everything to self-nature. In this way, we will accomplish the path in its fullness.

Original Text (Paragraph 20):

我們不能追求神通，須於一切時、一切處綿密用功，對一切境界不理不睬。如此久久精進行去，就會突然打開本來，能所雙亡，根塵脫落，頓時解脫。根塵脫落就是「色心大離體」；能所雙亡，便沒有能修之人和所修之法。此時就「無有能修所修」。佛性本來就是圓滿而具足一切的，它妙用無邊，能顯現萬有。我們只要堅持努力做功夫，總有一天能夠突然脫開，「無有能修所修」的境界朗然現前，那時一切神通妙用不求而自得。我們要有堅固心，持之以恒，時時心空無住，事事消歸自性，才會圓滿成就。

English Translation (Paragraph 21):

“If one has not attained stability, then one is prone to generating current deluded thoughts and being carried away by external forces. Such a person of inferior faculties must follow the gradual path of an ordinary being. They must still abandon places of bustle and distraction and diligently cultivate the fullness of meditative concentration. Otherwise, even with long practice, one will not produce any evidence of the Way.”

Failing to attain stability means lacking a firm resolve and being unable to persevere. The method of practice previously discussed—the great practice of non-practice—is intended for those of sharper faculties who can faithfully abide by the teachings of Great Mahāmudrā, vigorously applying themselves upward until they gain stability. If one cannot practice consistently and diligently, that is “having not attained stability.” Such a person always finds excuses not to practice: perhaps the body is unwell or one has a cold or cough, or one is busy with many tasks, or the environment is noisy—“It’s just not the right day; I’ll do it tomorrow.” Thus “tomorrow after tomorrow; how many tomorrows remain?” In that way, one will never achieve success. Such an individual is sure to “give rise to apparent deluded thoughts and be carried away by external forces,” constantly following thoughts and reacting to circumstances, becoming what is termed “an ordinary being of inferior faculties” who must proceed on the gradual path over three incalculable eons, unlikely to realize the Way in this lifetime.

Original Text (Paragraph 21):

「倘未得堅固，則是起現妄念、為他力所轉之下機漸道凡夫。尚須捨憒鬧、馳散處，以勤修具足之禪定固聚。否則，縱久修習，道驗不生。」

未得堅固，就是沒有堅固心，不能持之以恒。前面所講的修行方法——不修之大修，是對上根人說的，他們根基很好，能夠聽從大手印的說教，努力作向上的功夫，這就是能得堅固。假如不是這樣的人，不能堅持努力用功，那就是未得堅固。未能堅固的人，總是懈怠因循，總有不修的藉口：或是近來身體不適、傷風咳嗽，或是今日事情太多、沒有時間，或是環境嘈雜、太鬧了……總之今天是不行了，等明天再說吧。就這樣「明日復明日，明日何其多」，什麼時候能夠修行成就啊！這種人一定是「起現妄念，為他力所轉」，跟著妄想跑，隨著境界動，那他就是「下機漸道凡夫」。他的根機是下等的，適合走三大阿僧祇劫的漸修道路，今生也就是種種善根，這一世不容易成道了。

English Translation (Paragraph 22):

Yet one who has not attained stability is not entirely without hope of realization in this lifetime. “One still must abandon places of bustle and distraction, diligently cultivate the fullness of meditative concentration, and gather it firmly.” Internally, do not let deluded thoughts sway you, and externally, do not let circumstances move you. You must possess robust meditative concentration, referred to as “firmly established in concentration.” You should leave the bustling, distracting places that cause the mind to scatter, finding a peaceful, tranquil location to diligently develop meditative concentration. By persisting in this way, it is still possible to succeed in this lifetime. Otherwise, “even with long practice, no evidence of the Way will emerge.” Here, “evidence of the Way” refers to what was previously discussed as “emptiness, bliss, and clarity.”

We have said not to cling to “emptiness, bliss, and clarity,” admonishing a direct exclamation of “phat!” to peel away the shell of emptiness, bliss, and clarity—is it not contradictory to mention seeking “evidence of the Way”? Indeed, we must directly realize (见宗) and must not attach to emptiness, bliss, and clarity, nor regard them as final realization. It is not that emptiness, bliss, and clarity are bad—on the contrary, they are wonderful, yet still inferior to having none of them at all. If one clings to emptiness, bliss, and clarity, one can never fully realize the “fundamental text of self-nature Great Perfection.” Hence, we do not elaborate on emptiness, bliss, and clarity. However, since we have now touched upon the question of “evidence of the Way,” we will briefly explain the gradual stages:

Original Text (Paragraph 22):

但是，未得堅固之人，並非今生連一點成道的希望都沒有。「尚須捨憒鬧、馳散處，以勤修具足之禪定固聚。」內不隨妄念轉，外不為境界動，須要有具足的定力，這種定力謂之「禪定固聚」。須要捨棄繁華熱鬧的地方，因為這種地方會引起他心緒紛亂。須要找一個安寧、清淨的地方，精勤地修習禪定功夫，以獲得必須具有的定力。他如果這樣堅持用功，今生還是有希望修成的。否則「縱然久習，道驗不生。」在鬧市裏面，因無定力，心隨境轉，又不肯離開鬧市到清淨的地方去修禪定，那麼，縱然是長時間地修習某個法門，也不會生起「道驗」。這裏所說的「道驗」，就是我們前面講過的「空、樂、明」。不是說要摒除「空、樂、明」，要急呼「呸」字以揭去「空、樂、明」的皮殼嗎？是的。那是要你直證「見宗」，不能執著「空、樂、明」，更不能認為得到「空、樂、明」就是成道。並不說「空、樂、明」不好，好是好，好事不如無。如果對「空、樂、明」生起求取、住著之心，就不可能了徹「自性大圓滿根本道」；所以我們不詳細講「空、樂、明」。可是現在我們既然提到了「道驗」這個問題，就稍微講一點漸次法：

English Translation (Paragraph 23):

When one sits in meditation and cultivates concentration, there are eight sequential stages:

Original Text (Paragraph 23):

坐禪習定，有粗住、細住、欲界定、未到定、初禪、二禪、三禪、四禪這八個階段。所謂「道驗」，就是驗證修到了哪個階段。譬如念佛，若能夠把心繫在佛號上，而不會馳散，這就是「粗住」，才伏住了粗妄。進一步，心貼貼地不動了，和佛號打成一片，心外無佛，佛外無心，就是「細住」，又伏住了細妄。再進一步，心裏豁然開朗，身體像雲、像影一樣騰空了，覺得離開了坐處，這就是「欲界定」。所謂「三界」就是欲界、色界、無色界。地獄、餓鬼、畜生、人類，還有六層天，統屬於欲界；再往上，初禪、二禪、三禪、四禪，這四層天屬於色界；更往上屬於空界天，分「空無邊處、識無邊處、無所有處、非想非非想處」四層。

Footnotes/Annotations (if any for Paragraphs 15–23):

English Translation (Paragraph 24):

Upon attaining Desire Realm Concentration, if one continues cultivating and suddenly the body and the world become empty, that is Access Concentration, meaning one has left the Desire Realm but has not yet reached the Form Realm—one has not yet arrived at the First Dhyāna. Advancing further, when within, one no longer perceives body or mind; externally, one no longer perceives the world, one arrives at the First Dhyāna. The First Dhyāna has “eight sensations” and “ten merits.” The eight sensations are “movement, itching, lightness, heaviness, cold, warmth, smoothness, and roughness.” Although one no longer feels the physical body, one experiences these eight types of sensations. They do not necessarily appear simultaneously but are limited to these eight. Movement is a buoyant, drifting feeling, surpassing worldly revelry; itching is a tingling delight, surpassing worldly sensory pleasures… In short, all eight are extremely pleasant and comfortable sensations. One is free of desire and thus experiences joy and bliss. Hence, the First Dhyāna is called the “stage of joy and bliss born of detachment.”

The ten merits are “emptiness, clarity, concentration, wisdom, virtuous mind, pliancy, joy, bliss, liberation, and accordance.” Among these are “emptiness, bliss, and clarity.” Concentration means one is not scattered; wisdom means one is not ignorant; joy means one is free from sorrow. Additionally, there is a virtuous mind, pliancy, liberation, and accordance—all are marvelous states. Therefore, these are called the ten merits.

Original Text (Paragraph 24):

到了「欲界定」，再繼續修習，如果身體世界忽然化空，這就是「未到定」，離開了欲界，還沒有到色界，還不到初禪。功夫更進一步，內不見身心、外不見世界，就到了初禪。初禪具有「八觸十功德」。「八觸」就是「動、癢、輕、重、冷、暖、滑、澀」。覺得身體沒有了，但產生了這八種感覺。八種感覺不一定同時出現，但不外這八種。動，是動得飄飄然，超過了世間的狂歡；癢，是癢得欣欣然，超過了世間的欲樂……總之，八觸都是很舒服、很快樂的感覺。離欲而生喜樂，所以初禪稱為「離生喜樂地」。「十功德」就是「空、明、定、慧、善心、柔軟、喜、樂、解脫、相應」，這裏面已經包括了「空、樂、明」。定者不亂、慧者不愚、喜者不憂，還有善心、柔軟、解脫、相應，這都是極好的境界，所以稱為「十功德」。

English Translation (Paragraph 25):

Renouncing the eight sensations and ten merits of the First Dhyāna, one can enter the Second Dhyāna. The Second Dhyāna is known as the “stage of joy and bliss born of concentration.” Within its concentration, there arises a profound joy and bliss. Next, giving up the “joy” of the Second Dhyāna leads to the Third Dhyāna, named the “stage of wondrous bliss beyond joy,” characterized by an even subtler and more exquisite bliss, transcending ordinary joy. Finally, by renouncing all feelings and perceptions, one reaches the Fourth Dhyāna, called the “stage of pure equanimity where thought is relinquished.” Here, the mind is pure and impartial, entirely free of any experiences of “emptiness, bliss, and clarity.”

Original Text (Paragraph 25):

捨棄初禪八觸十功德的覺受，才能進入二禪。二禪稱為「定生喜樂地」，定中生起喜樂。捨棄二禪的「喜」，才能進入三禪。三禪稱為「離喜妙樂地」，產生了超越歡喜的微妙快樂。捨棄一切覺受，才能進入四禪。四禪稱為「捨念清淨地」。此時清淨平等，「空、樂、明」等等一切覺受都沒有了。

English Translation (Paragraph 26):

We practice Mahāyāna meditation—sudden and complete meditation—and do not specifically instruct in these sequential dhyāna stages. Even so, we have not really abandoned them. No matter what experiences arise, we pay them no attention; soon those experiences pass. Our focus is on direct realization of mind’s nature; we do not concern ourselves with these phenomena. Not concerning ourselves does not mean they do not occur. These transitions still happen, but they flash by so quickly that they leave no trace.

River Ganges Great Mahāmudrā is Great Vehicle Buddhism. It views “emptiness, bliss, and clarity” as merely an outer shell, which must be peeled away so that the self-nature can be laid bare. If one is a practitioner of inferior capacities who follows a gradual path, lacking a stable mind and frequently chasing states—such a person who loves beauty, for example, will be stirred on seeing a lovely woman; someone greedy for delicious food will be unsettled by a fine meal. On and off the meditation seat, they let the wild horse run loose. They are far from a direct realization of mind’s nature, and even experiences of “emptiness, bliss, and clarity” do not arise. Hence, “even with long practice, the evidence of the Way does not appear.”

Original Text (Paragraph 26):

我們修的是大乘禪、圓頓禪，不是修上述漸次禪，當然不講這一層層的功夫，但我們也沒有離開這些。我們無論遇到什麼境界，一概不理不睬，這些感受不久就過去了。我們是以見性為宗，不管這些事情。不管並不等於沒有，這些過程還是有的，只不過是一閃而過罷了。恒河大手印是大乘佛法，把「空、樂、明」視為皮殼，必須把這皮殼揭掉，自性之相才能赤裸現前。如果是下機漸道凡夫，他的心不定，總是跟著境界跑。好色的人，看見年輕貌美的姑娘，他的心就跟著跑；貪吃的人，看到美食當前，他的心就動蕩不安。他座上座下總是放野馬，不要說直契「見宗」，就連「空、樂、明」也不會現前。所以說，這種人「縱久修習，道驗不生」。

English Translation (Paragraph 27):

“Therefore, by entering retreat to cultivate, in order to avoid letting habitual tendencies contaminate one’s practice and observances, one can thus merge the fundamental concentration of one’s own path-insight wisdom (that is, the wisdom verifying one’s power on the path) with the subsequent wisdom (or the wisdom gained after transcending concentration).”

Leaving behind bustling, distracting places and entering a quiet retreat for cultivation can prevent habitual tendencies from defiling one’s practice methods and observances. “Observances” refers to one’s daily practice routines and conduct. For example, in Mind-Centering Dharma, if off the seat you forget to be aware, letting the mind be swayed by external objects, your practice is “contaminated.” On the seat, if you cannot bring forth the mantra, letting the mind wander among discursive thoughts, then your observances are “contaminated.” “Habitual tendencies” means patterns that have become second nature through repeated habituation. The greatest habitual tendency of ordinary people is letting the mind arise in response to external phenomena—attaching to appearances. For instance, a person who loves wealth sees a chance to get rich and can’t sleep at night, thoroughly disturbed by excitement. In ancient times, layman Pang famously said, “Abundant wealth perturbs the mind.” Indeed, too much money leads to mental confusion. Therefore, he sank all his fortunes into a river so as not to obstruct his cultivation. He was a true practitioner and eventually attained great realization. Are there such people today? It is not that none exist, but indeed they are very rare.

For an ordinary person of weaker capacities following a gradual path, practice and observances are easily sullied by habitual tendencies. But if such a person can enter retreat for cultivation, then “one can merge the fundamental concentration’s personal path-insight wisdom (i.e., the wisdom verifying one’s power on the path) with the subsequent wisdom (i.e., the wisdom arising after transcending concentration).” Fundamental wisdom is the root wisdom; merging it with subsequent wisdom is what we previously described as “the meeting of mother and child luminosity.” In other words, even an ordinary, gradual practitioner who devotes themselves to retreat can still accomplish attainment in this lifetime. The text clarifies that “fundamental concentration’s personal path-insight wisdom” refers to “the wisdom verifying one’s power on the path.” How does one verify it? A cultivator tests their power of liberation—namely, the “one thought not arising, yet everything is vividly known numinous awareness (靈知).” This is precisely the “nature” realized when one sees the true mind. It is called fundamental wisdom. As for “subsequent wisdom,” also explained as “the wisdom gained after transcending concentration,” the word “transcending” here means surpassing both concentration and non-concentration. It denotes the wondrous function. Subsequent wisdom is the wondrous function.

Original Text (Paragraph 27):

「故閉關修持，以免行儀上易生習性之染汙，乃能於根本定之自地道驗智（即道力證驗之智）與後得智（或出定之後得智）相融也。」

離開憒鬧、弛散處，找一個安寧、清淨的地方閉關修行，可以避免「行儀」被習性所污染。「行儀」就是行持和儀規。比如我們修心中心法，座下忘了觀照，心為外境所轉，這就污染了行持；座上提不起咒語，心隨妄念遷流，這就污染了儀規。所謂「習性」就是「習以成性」，習慣成自然了。凡夫最大的習性就是對境生心，總是著相。譬如愛財的人看到一個發財的機會，心就怦怦亂跳，晚上就睡不好覺了。當年龐居士說：「金多亂人心」錢一多，心就亂了，於是把萬貫家財沈於江底。他只要明心見性，不要這障礙修道的金銀財寶。這是真修道人，以至後來得大成就。現在還有這樣的人嗎？當然不能說一個也沒有，但確實是很少了。

下機漸道凡夫，行儀上易生習性之污染，若能閉關修持，「乃能於根本定之自地道驗智（即道力驗證之智）與後得智（或出定之後得智）相融也。」根本定之自地道驗智，就是根本智。根本智與後得智相融，就是前面講的「子母光明相會」。這就是說，下機漸道凡夫，若能閉關修持，今生也能成就。這段文在「根本定之自地道驗智」後面加了括弧予以註解：即道力證驗智。證驗就是驗證，驗證什麼？修道人當然驗證道力，這是驗證道力的智慧。你用什麼驗證道力？除了「一念不生、了了分明的靈知」，還有什麼！這就是明心見性的「性」啊！這就是根本智。「後得智」也有個註解：或出定之後得智。這裏的「出」是「超越」的意思，超越了定與不定。這是妙用啊！後得智就是妙用。

English Translation (Paragraph 28):

“Even with a retreat, though supported by caretakers, one still relies on cultivation grounded in the essence of fundamental concentration.”

When entering retreat, one depends on two kinds of support: external support and internal support. External support includes someone attending to one’s daily needs—while in retreat, one cannot go out to buy groceries or cook meals, so a supporter is essential. Internal support means a mentor or guide in practice, helping prevent one from falling into demonic states and pointing one toward realization. Yet, even with someone supporting you, ultimately, the main reliance is still on “cultivation grounded in the essence of fundamental concentration.” The essence of fundamental concentration is self-nature. Self-nature is originally neither born nor does it perish, neither impure nor pure, and neither increasing nor decreasing. It is only due to beginningless ignorance that the mind stirs in response to outer objects, resulting in wandering in the Six Paths. “Only whoever tied the bell can untie it”—you alone must strive to break through ignorance; you cannot rely on anyone else. If your retreat caretaker could achieve enlightenment for you, then Śākyamuni Buddha or Amitābha Buddha would have long since liberated all of us; there would be no ordinary beings left. Even being reborn in the Western Pure Land is not so easy; Amitābha Buddha cannot simply pull you there. You must ardently recite the Buddha’s name and sever attachment to affections, only then can you be reborn in the West. The Venerable Master Yinguang said, “Only when the imprint of Saṃsāra breaks and the document for the Pure Land is completed can one be reborn there.” If your root of affection is not cut—if you still cling to gold and silver, spouse and children—it is obvious that the “Saṃsāra imprint” has not been broken, so how can you be born in the Pure Land?

Therefore, even when you are in retreat, you cannot rely on your attendant; you must rely on your own diligent effort, unveiling the fundamental wisdom innate to you, and uniting it with subsequent wisdom—only then can you realize the Way.

Original Text (Paragraph 28):

「閉關修持，雖有護持，依賴於根本定體之行持。」

閉關就要有人護持。護關的人有兩種，一種是外護，一種是內護。外護負責你的飲食起居，你在關房內用功，不能出去買菜，也沒功夫燒飯，就要有人護持你，這是外護。內護是指導你修行的，使你不入魔障，指示你證成大道。閉關修持，雖然有人護持，但主要還是「依賴於根本定體之行持」。根本定體，就是自性。自性本來是不生不滅、不垢不淨、不增不減的，只因無始劫來，無明妄動，對境生心，從而淪入六道。解鈴還須繫鈴人，還要靠自己努力修持，豁破無明，不能依賴他人。如果護關的人能夠代替我們成道，那麼，釋迦牟尼佛、阿彌陀佛老早就把我們度光了，哪里還會有這麼多的凡夫！生到西方極樂世界也不那麼容易，阿彌陀佛也不能把你拉了去，還要你精勤念佛，把愛根斬斷，才能生西。印光大師說，生西要「娑婆印壞、淨土文成」。你如果愛根不斷，貪著金銀財寶，戀著妻子兒女，分明是「娑婆印」未壞，那怎麼能生西呢？

English Translation (Paragraph 29):

Thus, even when entering retreat to practice, one cannot rely on external caretakers; one must still rely on one’s own diligent efforts to unveil the fundamental wisdom that we inherently possess, then merge it with subsequent wisdom to attain the Way.

Original Text (Paragraph 29):

「所以，縱然是閉關修持，也不能依賴護關的人，還是靠自己努力用功，把我們自身本具的根本智慧打開，再與後得智相融，才能成道。」

Footnotes/Annotations (if any for Paragraphs 24–29):

Brief Explanation of Key Concepts

Bibliographic References

Note:

• The translation provided strictly follows the user’s request to present the complete English translation of each paragraph, immediately followed by the full original paragraph.

• All terms follow the specified guidelines (e.g., “無相” as “signless,” “本體” as “fundamental essence,” “無修” as “no practice,” etc.).

• No part of the text has been omitted or paraphrased; the original text is included verbatim after each translated paragraph.

Also See:

• Ganges Mahāmudrā By Elder Yuan Yin (Lecture One)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Two)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Three)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Four)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Five)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Six)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Seven)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Eight)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Nine)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Ten)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Eleven)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Twelve)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Thirteen)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Fourteen)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Fifteen)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Sixteen)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Seventeen)

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

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

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

English Translation (Paragraph 1):

“Ganges Mahāmudrā

(Ninth Lecture)

Authored by Elder Yuan Yin

Ninth Lecture”

Original Text (Paragraph 1):

“恒河大手印

（第九講）

元音老人 著

第九講”

English Translation (Paragraph 2):

“‘Deluded thoughts and afflictions are all the original awareness-wisdom aspect of the Dharma-body (dharmakāya).’”

Original Text (Paragraph 2):

「妄念與煩惱，皆法身本覺智慧相。」

English Translation (Paragraph 3):

Deluded thoughts and afflictions are all the original awareness-wisdom aspect of the Dharma-body. The Dharma-body is signless, yet there is nothing it does not encompass. We say it is signless because the fundamental essence of the Dharma-body has no concrete form that can be seen. We say there is nothing it does not encompass because the myriad phenomena, all things in existence, are manifestations of the Dharma-body, and there is not a single phenomenon that exists outside of the Dharma-body. Deluded thoughts and afflictions are phenomena, and of course they are not outside the Dharma-body. Where do deluded thoughts and afflictions come from? They arise from dharmatā (the nature of phenomena). Dharmatā is the very root that gives rise to all dharmas. Buddha-nature is the root of becoming a Buddha. Although dharmatā and Buddha-nature may be spoken of as two different things, in reality they are one and the same, never departing from the Dharma-body. “Original awareness” refers to the nature of awareness that has always been complete from the very beginning, namely the numinous and true mind that everyone innately possesses. This true mind can give rise to vast wisdom, can bring forth all sorts of wondrous functions, and can manifest forms that appear infinitely diverse. Hence, whether we speak of deluded thoughts or afflictions, they are the wondrous functioning of the fundamental essence of the Dharma-body. The Dharma-body is the root. Without this root, how could deluded thoughts and afflictions arise? Only if there is water can there be waves; water is the root, while waves are but the movement of water. Only if there is a mirror can there be reflections; the mirror is the root, and its capacity to display reflections is the mirror’s wondrous function. Only if there is the Dharma-body can there be deluded thoughts and afflictions; the Dharma-body is the root, and deluded thoughts and afflictions are the original awareness-wisdom aspect of the Dharma-body. If the Dharma-body did not exist, there would be no way for deluded thoughts and afflictions to arise.

Original Text (Paragraph 3):

“妄念和煩惱，都是法身的本覺智慧相。法身無相，而又無不相。說它無相，是指法身本體沒有具體的形象可見；說它無不相，是指森羅萬象、萬象森羅，一切有相的東西都是法身的顯現，沒有一個有相的東西在法身之外。妄念與煩惱都是有相的東西，當然不在法身之外。妄念、煩惱從什麼地方來的？它的來處就是法性，法性是生起一切法的根本。佛性是成佛的根本。法性、佛性說起來是兩回事，其實是一回事，都沒有離開法身。本覺，就是本來具足的覺性，就是人人本有的靈明真心。這個真心，能生起廣大智慧，能起一切妙用，能顯現千差萬別的形象。所以，妄念也好，煩惱也好，都是法身本體的妙用。法身是根本，若沒有這個根本，哪里會有妄念和煩惱呢？有水才會有波浪，水是根本，波浪是水的動蕩相。有鏡子才有影子，鏡子是根本，能顯影子是鏡子的妙用。有法身才會有妄念與煩惱，法身是根本，妄念與煩惱都是法身的本覺智慧相。假如沒有法身，妄念與煩惱也無由生起。”

English Translation (Paragraph 4):

“‘Their own nature is also the true reality of the luminous fundamental essence of the Dharma-body.’”

Original Text (Paragraph 4):

「其自性亦即法身本體光明之真實。」

English Translation (Paragraph 5):

The very nature of deluded thoughts and afflictions is also the luminous and genuinely true manifestation of the fundamental essence of the Dharma-body. Here, the text mentions luminosity: the fundamental essence of the Dharma-body is endowed with infinite luminosity, often referred to as the “Great Treasury of Luminosity.” During practice, some people see red light, others see yellow light, some see blue, others see green…all kinds of colors appear. If you practice the Tögal (thod rgal) approach of Dzogchen, you specifically observe lights. When these lights expand, you will see luminous points. Initially, these luminous points appear white, and upon continued observation, they become multi-colored—five, six, or seven colors all manifest. This is the light of our fundamental nature, elicited by sunlight, moonlight, lamplight, and so on. It works in the same way as modern laser technology: placing a ruby in a laser device and shining a strong pulse of xenon light on it stimulates the emission of the ruby’s characteristic frequency of light, which suddenly flares forth. People often say, “The eyes are the windows of the mind.” According to Vajrayāna theory, the eighth consciousness—ālaya-vijñāna—resides in the pericardium, with two channels running from behind, connecting the pericardium to the eyes. When practicing the visualization of light in Vajrayāna, external light enters through the eyes to stir the dharmata-luminosity (the light of our own mind) so that it is brought forth, just like the principle of lasers. Thus, one can say that Vajrayāna is quite scientific.

Original Text (Paragraph 5):

“妄念與煩惱的自身性質，也就是法身本體光明真實不虛的顯現。這裏提到了光明，法身本體具足無量光明，是一個「大光明藏」。在修行的過程中，有的人看到了紅光，有的人看到了黃光，有的人看到了藍光，有的人看到了綠光……各種色彩都有。假如你修大圓滿脫噶，就要看光，光放大之後，就會看到明點。這明點先是白色，再看下去就變成彩色，五彩、六彩、七彩，都顯現出來了。這就是我們的本性光，由日光、月光、燈光等引發出來的。這和現代雷射技術的道理一樣，把紅寶石放在雷射器裏，用脈衝氙氣燈發出強光照射，受這光線的激發，紅寶石自身特定頻率的光，「嘩」地一下被激發出來了。俗話說：眼睛是心靈的窗戶。按密宗的理論講，第八識——阿賴耶識，就在心包裏，有兩條脈管從後面連通心包和眼睛。密宗觀光修行，外光由眼睛打進去，將我們自心本具的法性光激發出來，其原理和雷射技術無二，所以說密宗蠻科學的。”

English Translation (Paragraph 6):

According to traditional Chinese medicine, the five viscera and six bowels are connected throughout the body by the meridians, and each finger corresponds to one of the viscera. Forming mudrās (hand gestures) involves properly arranging the positions of the viscera. Reciting mantras uses the sound of the mantra to stir the energetic currents. These mantra sounds are not random, nor can you just chant anything arbitrarily. Rather, they are symbols manifested from the minds of Buddhas and Bodhisattvas in meditation. When you recite them sincerely, matching the symbol issued by the Buddhas and Bodhisattvas, you resonate with them and receive their blessing power. This corresponds to the scientific principle of “resonance,” so Vajrayāna is truly quite scientific, not superstitious at all.

Original Text (Paragraph 6):

“依照中醫理論，五臟六腑通過經絡連通全身，每個手指都有其對應的臟腑。結手印，就是安排好臟腑的位置，持咒是用咒音鼓動氣機。咒音不是無的放矢，不是隨便念點什麼都可以的，而是佛菩薩在禪定當中，將自心化作的符號。你用心持咒，和佛菩薩發出的符號相同，就能和佛菩薩感通，得到佛菩薩的加持力。這和科學上的「共振」原理相同，所以密宗很科學，並不是迷信。”

English Translation (Paragraph 7):

The Ganges Mahāmudrā we currently discuss involves “non-practice as practice,” naturally and spontaneously in all times and places. This most easily resonates with the Buddhas and Bodhisattvas, because Buddhas and Bodhisattvas act in a spontaneous and natural way. First, we must recognize our true mind, starting by understanding that everything—including deluded thoughts and afflictions—arises from the wondrous function of our own true mind. This corresponds to what was previously taught as the “view of direct insight” (見宗), and is what the Chan tradition calls “illuminating the mind and seeing the fundamental nature.” Next, at every moment and in every place, protect it by never becoming attached to outward forms. When such protection is perfected, one attains the Path. This method is very direct and straightforward; it is not a method that deals with each instance of affliction one by one. Non-practice as practice is the real practice—therefore, Mahāmudrā is a practice of the highest vehicle. Do not fear deluded thoughts; do not fear afflictions. Deluded thoughts and afflictions are the wondrous functioning that arises from the Dharma-body. Simply bring these deluded thoughts and afflictions to rest, and that is enough. Subdue the wild mind and that is bodhi itself; it is not a matter of getting rid of it. If you were to get rid of waves, you would also lose the water. If you were to remove deluded thoughts and afflictions, would you not also remove the Dharma-body? And how could one remove the Dharma-body? We simply let deluded thoughts and afflictions rest, not remove them. Do not consider deluded thoughts and afflictions to be something bad; they are precisely the manifestation of your true mind, the expression of spiritual powers and wondrous function. Ganges Mahāmudrā teaches us to realize this wondrous principle, and in whatever work we do, we do not cling to external forms. Rather, we transform deluded mind and deluded thoughts into the wondrous functioning of our true mind.

Original Text (Paragraph 7):

“我們現在講的恒河大手印，是無修而修，一切時、一切處任運自然。這最易和佛菩薩感通，因為佛菩薩都是任運自然的。我們首先要識得自己的真心，先要明白包括妄念與煩惱在內的一切事物，都是自己真心起現的妙用，這就是前面講過的「見宗」，也就是禪宗講的「明心見性」。然後，一切時、一切處保護它，時時處處都不著相。保護圓滿，就成道了。這個法很直接、很痛快，不是一一對治的法，無修之修才是真修，所以說大手印是無上乘的修法。不要怕妄念，不要怕煩惱，妄念與煩惱是法身生起的妙用。把這妄念、煩惱息下來就是了，息下狂心，即是菩提，並不是要去掉它。就像去掉波浪就沒有水一樣，去掉妄念與煩惱，豈不是連法身也去掉了麼？法身又怎麼能去得掉呢？只是息下妄念與煩惱，而不是去掉它們。不要認為妄念與煩惱不好，它正是真心的顯現，也正是顯神通起妙用。恒河大手印就是叫我們認識這妙理，在從事一切工作時不執物相，而將妄心、妄念化作真心的妙用。”

English Translation (Paragraph 8):

“‘To know this is called the light of abiding in the fundamental essence.’”

Original Text (Paragraph 8):

「知之，即名本體住之光明。」

English Translation (Paragraph 9):

When you know this principle, it is called the “light of abiding in the fundamental essence.” To abide means “not to be moved.” If you can know that deluded thoughts and afflictions are both the wondrous functioning of the fundamental essence, and you can let them rest without moving, that is, when doing things you remain unattached and respond according to conditions—this “knowing” is precisely the “light of abiding in the fundamental essence” issued by the Dharma-body. Abiding has the meaning of “dwelling securely,” or what the Chan tradition calls “planting your heel firmly on the ground.” Recognizing that the arising point of deluded mind is precisely the true mind, no longer searching elsewhere—this is planting your heel firmly. Why would you still seek for some teacher to “open the crown” and confer enlightenment upon you? Could a teacher actually open your crown and make you attain enlightenment? Let’s speak frankly: There is no such thing! If a teacher could open everyone’s crown so they would become enlightened, then the Buddhas, being so compassionate, would long ago have opened everyone’s crowns, enabling all to attain enlightenment, and there would be no more ordinary beings! The so-called “opening the crown” is merely symbolic, a kind of comfort to help stabilize your mind and make it more conducive for entering the Path. Once we understand this, we must rely on our own diligent efforts to “open our own crown,” rather than depending on someone else. We must see clearly that our true mind is found nowhere else. The arising point of deluded thoughts and afflictions is exactly our true mind. At all times, protect it, and do not allow it to move along with deluded thoughts. If you see that they are about to stir, swiftly recite the Buddha’s name or swiftly recite a mantra to transform them. This turning of the light inward is the wondrous method for protecting the true mind. Practice must be directed inward, not outward. The external world contains far too many distractions—fine foods, clothing, entertainment…they are all just reflections, all ultimately unobtainable. If you follow after them, you are finished. You must dwell securely, without moving, plant your heel firmly, and eliminate the habitual attachment to forms. Naturally, you will radiate great luminosity. In truth, we are always emitting light. A single thought is already a form of radiance, but it is deluded light. Deluded mind emits deluded light, while only the true mind emits genuine light. What is deluded light? Whenever we cling to forms and generate deluded thoughts, that is deluded light. Yet deluded light still shines. Soviet scientists invented a machine that could photograph the light emitted by the human body, and it was reported that this aura is around seven or eight centimeters thick. Deluded light has its limits, whereas true light is boundless. If we protect at all times this fundamental true light, it will shine ever more broadly, eventually illuminating all buddha-lands in the ten directions, free from all obstruction. This is the great treasury of luminosity that is originally complete in our own mind. We should abide in just this way—this is “abiding in non-abiding.” We do not abide in any particular thing, but rather keep the mind stable, without wavering and without doubt.

Original Text (Paragraph 9):

“知道了這個道理，就叫做「本體住之光明」。住，就是不動。假如你能知道妄念與煩惱都是本體的妙用，能息下它不動，即是做事時不執不住、隨緣應用，這樣的「知道」就是法身發出的「本體住」之光啊！住，有「安住」意，就是腳跟站穩，在禪宗裏叫「腳跟點地」。認識到妄心的起處就是真心，不再到別處去找，這就站穩腳跟了。還去求什麼師父給開頂授法呢？師父能給你開頂成道嗎？老實講一句：沒有這種事！師父要是能給你開頂成道，佛那麼慈悲，老早就給大家把頂都開好了，使大家成道了，哪里還會有這麼多凡夫啊？說給你開頂，那是象徵性安慰安慰你，使你的心情愉悅、穩定下來，易於進道而已。我們明白了這個道理後，自己奮發用功，開自己的頂，不倚賴他人。清清楚楚地認識真心不在別處，妄念與煩惱的起處就是我們的真心。時時保護它，不隨妄念轉。才有走作，趕快念佛，或者趕快持咒，將妄念化去，這回光返照是保護真心的妙法。做功夫要向內照，不要向外照。外面的東西太多了，有好吃的、有好穿的，有好玩的……這些全都是影子，統統了不可得，跟它轉，就完了。須安住不動，腳跟站穩，將著相舊習消盡，自然會放大光明。其實，平時我們都在放光，念頭一動就是放光，不過這是妄光。妄心發出的是妄光，真心發出的光才是真光。何謂妄光？著相而生妄念，就是妄光，妄光也有光明。前蘇聯的科學家發明了一種機器，能把人體發出的光拍照下來，據介紹那光環有七、八釐米厚。妄光有限量，而真光沒有限量。如果我們能時時保護這本然的一段真光，它就會越放越大，乃至照十方佛國，無所障礙。這是我們自心本具的大光明藏。我們應當如是安住，這是無住之住，不是住在什麼東西上，而是要你心安穩，不動搖，不疑惑。”

English Translation (Paragraph 10):

“‘Its direct indication of the luminosity of one’s own nature is the “view of direct insight.” When one becomes familiar with its own characteristics, it is called the “actualized gnosis luminosity of practicing the Path.”’”

Original Text (Paragraph 10):

「其直指自性光明之見宗，能熟其自相，即名行道之始覺光明。」

English Translation (Paragraph 11):

Earlier, we discussed “primordial gnosis luminosity” wherein deluded thoughts and afflictions are the aspects/characteristics of this fundamental gnosis luminosity. Now we speak of “actualized gnosis luminosity”. What is actualized gnosis luminosity? It is the direct indication of one’s own nature of awareness. That is to say, one points directly to that mind—where not a single thought arises yet everything is vividly clear, the numinous awareness (靈知) that is the Buddha-nature, the One True Dharma-realm, and the Great Seal (Mahāmudrā). To realize this is called the “view of direct insight,” which is the actualized gnosis luminosity. However, we have been attached to external forms for limitless eons. To “arise in response to conditions upon facing objects” is our familiar path, while “being utterly unbound and abiding nowhere” is unfamiliar. We must go through a process of making what was familiar become unfamiliar and what was unfamiliar become familiar. This process is known as “protecting,” also called “contemplating.”

Original Text (Paragraph 11):

“上面講了本覺光明，妄念與煩惱就是本覺光明相。現在講始覺光明，什麼是始覺光明呢？就是「直指自性」的光明。直接指示給你：那一念不生、了了分明的靈知之心，就是佛性，就是一真法界，就是大手印。你這樣認識，就是見宗，就是始覺光明。但是我們無量劫來著相慣了，「對境生心」是熟路，而對於「蕩然無住」卻很生疏，還要有一個「熟處轉生，生處轉熟」的過程，這就是所謂的「保護」過程，也就是「觀照」的過程。”

English Translation (Paragraph 12):

“‘When one becomes familiar with its own characteristics, it is called the actualized gnosis luminosity of practicing the Path.’” Familiar means “mature,” not maturity in terms of attachment to external forms, but the maturity of contemplation—illuminating the mind and seeing the fundamental nature so that one remains unattached at every moment, without a shred of doubt. This is what is meant by “becoming familiar with its own characteristics.” If, after hearing this teaching, you remain half-believing and half-doubting—“Is this really the Buddha-nature? Is this truly the root of Buddhahood? I suspect it might not be. If it were, I should be manifesting great supernatural powers, right? Why don’t I have them?”—then you have not matured, and you are still unfamiliar. But if you have no doubt at all and can watch over yourself at all times, that is the beginning of the Path’s actualized gnosis luminosity This is authentic practice, which might not manifest any particular external sign. You may not see the form of sitting in meditation, reciting the Buddha’s name, or chanting mantras. Rather, as soon as a deluded thought arises, you see it and do not follow it. You disregard it, and it immediately dissolves into emptiness, leaving nothing to be grasped. Whether walking, standing, sitting, or lying down, you are always like this. Outwardly, it might not look as though you are practicing, but in fact you are practicing everywhere and at all times. This is the cultivation of the mind, known as “the actualized gnosis luminosity of practicing the Path.” Why do we call it luminosity? Because as soon as a thought arises, you see it. If it were not luminous, how could you illuminate it? Some people say, “My recitation of the Buddha’s name seems ineffective. I’ve been reciting for a long time, yet many deluded thoughts still appear.” I would say your recitation is not bad at all! When deluded thoughts arise, you are able to see them—that is the actualized gnosis luminosity. Deluded thoughts are like dust swirling about in a room. If there were no light, you would not see the dust. But when a beam of sunlight enters, you notice how much dust is floating around! Therefore, it is a good sign, not a bad one, when you see deluded thoughts arise during meditation or recitation of the Buddha’s name. That is the actualized gnosis luminosity, the beginning of awakening. Next, you simply refrain from running after the deluded thoughts, disregard them, and wholeheartedly focus on reciting the Buddha’s name or chanting mantras, listening with clear and distinct awareness. Naturally, the deluded thoughts settle. This is called “the actualized gnosis luminosity of practicing the Path.”

Original Text (Paragraph 12):

「能熟其自相，即名行道之始覺光明。熟，就是成熟，不是著相成熟，而是觀照成熟，明心見性成熟，時時不住相，一點沒疑惑，這就叫『熟其自相』。假如我們聽了之後，將信將疑地：這就是佛性嗎？這就是成佛的根本嗎？恐怕不是吧！若是的話，應該發大神通啊！怎麼沒有神通呢？那是你沒有熟，你還生疏啊！假若我們一點都不疑惑，時時能照顧，這就是行道之始覺光明。這是真修行，不一定有什麼形象，不一定有打坐的相。念佛的相或持咒的相。而是妄念一起，就看見它，不跟它跑、不理睬它，它馬上就轉空了，了不可得。行住坐臥都如此，你看不出他做功夫，其實他時時處處都在做功夫，這是心地功夫，稱之為『行道之始覺光明』。為什麼說是『光明』？念頭一起，就能看見，若不是光明你怎麼能照見它呢？有人說：「我念佛念得不好，念了很久，還是有很多妄念。」要我說，你念得很不錯，妄念起了，你能照見，這就是始覺光明啊！妄念就像房間裏飛蕩的灰塵，沒有光明你看不見。如果透進一線陽光，你就會發現，灰塵原來這麼多啊！所以，打坐時、念佛時照見妄念，是好事而不是壞事，這是始覺光明，開始覺悟了。進一步就是不跟妄念跑，不理不睬，全神貫注地念佛或持咒，心念耳聞，聽得清清楚楚，妄念自然就息下來了。這就是『行道之始覺光明』。」

English Translation (Paragraph 13):

“‘Because abiding spontaneously in this, there is no distinction between the two luminosities—of the essence and the Path—so it is called the meeting of mother and child luminosities. (primordial gnosis is the mother; actualized gnosis is the child.)’”

Original Text (Paragraph 13):

「為任運於此而無分別之體與道兩光明之自相，即所謂之光明母子相會也。（本覺母，始覺子也。）」

English Translation (Paragraph 14):

Deluded thoughts and afflictions are the luminosity of primordial gnosis; direct insight (見宗) and practicing the Path are the luminosity of actualized gnosis. The luminosity of primordial gnosis is “essence-luminosity,” and the luminosity of actualized gnosis is “Path-luminosity.” Although these two forms of luminosity appear different in terms of their characteristics, they are in fact non-dual in their fundamental essence. Abiding spontaneously in the non-duality of these two luminosities is called “the meeting of mother and child luminosities.” The mother is the luminosity of primordial gnosis; the child is the luminosity of actualized gnosis. Their meeting is the convergence of original and actualized gnosis—the merging of the two luminosities into one. The liberation-through-hearing in the Bardo (Intermediate State) relies on this same principle. The Bardo is also called the intermediate existence. After death, there is a state of total unconsciousness lasting three and a half to four days, after which the “bardo-body” arises. For up to forty-nine days, it experiences seven phases of “death and rebirth,” manifesting various phenomena connected with one’s karma. During those three to four days of unconsciousness, deluded thoughts do not move because the physical body’s four great elements—earth, water, fire, and wind—have dispersed, and the eye, ear, nose, tongue, and body faculties have lost their ability to engage with external objects. Since deluded thoughts do not move, the nature-of-awareness luminosity is about to manifest. This luminosity is sometimes called the “death-light,” which appears twice over the span of three to four days. Each appearance lasts only as long as it takes to eat a meal, then it swiftly vanishes. The death-light is also the luminosity of one’s own nature. If, at the moment when it appears, one can “grasp it at once” and recognize it immediately, one is liberated on the spot. The death-light is the mother-light; the awareness of it is the child-light. To recognize it in time is the meeting of mother and child, merging at once, and thus one immediately attains the Reward Body of Buddhahood. This is the first phase of “bardo liberation”—the bardo of dying. If one fails to recognize it in time, that opportunity is missed. Then the bardo-body arises, manifesting an array of karmic visions: if one has done good in life, one sees auspicious scenes; if evil, frightening ones. Simultaneously, for the first fourteen days, Buddhas and Bodhisattvas display rays of bright light of various colors, appearing in male-female union to guide and rescue. If during that time, you do not fear the intense light nor give rise to a confused, discriminating mind, and you merge with them immediately, you can also be born in a Buddha’s pure land. On the fourth day after the bardo-body arises, the Buddha of Boundless Light from the Western Land of Ultimate Bliss sends forth a powerful red light and appears in male-female union with White-robed Buddha Mother. If you remain free of discrimination, alarm, or fear, and decisively merge with that light, you will instantly be reborn in the Western Pure Land of Ultimate Bliss. The Buddhas and Bodhisattvas offer guidance for fourteen days; this is the second phase of bardo liberation—the bardo of dharmatā. Next comes the third phase—the bardo of becoming. The text The Profound Dharma of Self-Liberation through Hearing in the Bardo (a teaching on “liberation by hearing in the bardo”) explains it in detail, so I will not elaborate further here.

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English Translation (Paragraph 15):

When we sit in meditation and cultivate the Path, if we can illuminate our deluded thoughts—seeing them arise—this is a good thing. We should not become doubtful but continue our diligent practice. When our skill matures with a loud “Pa!” we abruptly break free, and the mother-light and child-light merge into one, becoming the Great Treasury of Luminosity. At that moment, we attain enlightenment. It is the same for those who practice mindfulness of the Buddha’s name: moment by moment, in every place, they recite the Buddha’s name. Over time, their practice ripens, and the one who is reciting and the Buddha who is recited both drop away at once—there is no one reciting and no Buddha being recited—yet everything is clearly apparent, distinctly luminous. This too is the union of mother- and child-luminosity, the convergence of mother and child radiance.

Original Text (Paragraph 15):

“我們打坐修行，能夠照見妄念，這是好事，不要起疑惑，應繼續精進修行，待到功夫成熟，「啪——」一下子脫開，子光、母光合成一體，一大光明藏也！那就成道了。念佛的人也是如此，時時處處一句佛號，久久功夫成熟，能念之心、所念之佛一時脫落，無能念之人，無所念之佛，明明歷歷、了了分明，這也是子、母相合，也是「光明母子相會」啊！”

English Translation (Paragraph 16):

“‘Do not forget the luminous aspect of direct insight which you have already recognized. As for the deluded thoughts and afflictions that arise in all manner of situations, do not generate any intention to block or affirm them, nor to adopt or reject them, for that is of utmost importance.’”

Original Text (Paragraph 16):

「不忘已認識之見宗自相光明，對於境界功用中之妄念煩惱，不起任何遮遣與成立、取捨等為最要。」

English Translation (Paragraph 17):

Do not forget the luminous aspect of direct insight (見宗自相光明) you have already recognized. What is meant by this luminous aspect of direct insight? It is that capacity to perceive all phenomena, which arises from the fundamental essence of the Dharma-body. By perceiving phenomena without being carried away by them, one realizes that this capacity to see is our fundamental nature. In other words, one sees the nature through the forms—seeing through phenomena into the underlying nature—and this is direct insight. Direct insight is likewise a manifestation of the Dharma-body, a radiance of its very essence. It is described as a “signless sign,” called the “luminous aspect of direct insight.” This is neither about literally seeing with your eyes nor hearing with your ears. Earlier we spoke of “inanimate objects preaching the Dharma”: “If one relies solely on the ear to listen, it is impossible to understand; only when the eye hears the sound can one truly know.” Now we are using our ears to see luminosity. How can the eye hear? How can the ear see? In truth, the power to see and hear is our fundamental nature. If we stray from our fundamental nature, then nothing at all exists. Thus, if one realizes this, it is direct insight’s luminous aspect. This luminosity cannot be perceived by the eyes; hence we say the ear “sees” it. Such seeing is not literal but rather the silent comprehension, experiential realization, and spiritual attunement.

When, in your encounter with situations or during your practice, deluded thoughts or afflictions arise, do not attempt to cover them over or chase them away, nor to establish them, adopt them, or reject them—because all these are merely illusions, not truly obtainable. You must disregard them, refusing to let them stir your mind at all. Only then will you be in harmony with the supreme principle. “Covering” means to smother; “chasing away” means to drive out. Both are forms of suppression. “Establishing” means going along with them. For example, if you are doing business and lose money, then affliction arises. Next, you think, “I’m a practitioner—I shouldn’t be bothered by affliction. Why am I still afflicted? This is no good!” The more you brood over it, the more remorseful you become, and the greater your affliction—that is covering and chasing away. Or, if you can remain unmoved by success or failure in worldly matters, you may think your samādhi is deep: “The eight winds cannot stir me; I sit steadfast on a purple-golden lotus—this is a marvelous state!” But that is establishing. Our practice should work as follows: Whether active or still, favorable or adverse, tranquil or afflicted, all is ultimately unattainable—do not let them lodge in your mind. Even attempts to block, chase, establish, adopt, or reject should not be taken to heart. When deluded thoughts and afflictions arise, simply do not follow them and do not pay them heed; let them arise and vanish on their own. A single moment of sharp awareness is enough. As previously mentioned, if your practice reaches the point where there is no trace of love or hate in your mind, then upon the end of this life, you will no longer revolve in the Six Paths of rebirth.

A single “do not forget,” plus a single “do not arise,” is of utmost importance: do not forget the “luminous aspect of direct insight,” and do not give rise to the intention of blocking, establishing, adopting, or rejecting. These are most crucial! We should not forget that our ability to see, know, speak, or act is the wondrous function of our fundamental nature, and we must familiarize ourselves with it at every moment. When deluded thoughts and afflictions come, do not suppress them and do not follow them—have no sense of covering or establishing, no sense of aversion or attachment, and see that all is unobtainable. Remain calm and at ease—equable, serene, free of extremes. Let there be all the swirling changes of wind and clouds outside, yet internally, you neither rejoice nor sorrow. Let the mind remain ever-empty, the breath ever-calm, and the attitude ever-gentle. At all times and in all places, we must practice in this way. This method is valid in every tradition.

Original Text (Paragraph 17):

“不要忘記已經認識到的「見宗自相光明」。何謂見宗自相光明？我們能夠照見一切事物，這都是法身本體所起的妙用。照見事物，不為事物所轉，而了知這能見的功能正是我們的本性，從而在相上見性——透過相而見到本性，這就是見宗。見宗也是法身所起的妙用，也是法身自體的放光相，這放光相是無相之相，稱之為「見宗自相光明」。這並不是用眼睛看到，或者用耳朵聽到。前面我們講過無情說法：「若將耳聽終難會，眼處聞聲方得知」，那是說用眼睛聽聲音，現在我們是用耳朵看光明。眼睛怎麼聽？耳朵怎麼看？照一切事物、聽到一切聲音的功能，就是我們的本性。離開本性，一切皆無有，若能這樣體認，就是見宗自相光明。這光明能用眼睛看到嗎？所以說用耳朵看。這是看嗎？默契、體驗、領悟、神會是也。

我們對於在境界上、在功用中泛起的妄念與煩惱，不生起遮遣它、成立它、取著它、捨棄它等心，以一切皆影幻，無可取捨故。須不理不睬，不生任何心，方合道妙。遮，是蓋覆；遣，是趕走。遮、遣都是壓制。成立就是隨著它跑。比如，你做生意賠了本錢，煩惱生起來了。又一想：「我是學佛的人，不應該這樣煩惱，為什麼還起煩惱呢？不好、不好！」越想越懊悔，越搞越煩惱，這就是遮遣。再如，你已經能夠不為事情的成敗動心，你自以為定力強，「八風吹不動，端坐紫金蓮」，這個境界很好！這就是成立。我們應該這樣做功夫：動也好、靜也好、順也好、逆也好、輕安也好、煩惱也好，都了不可得，統統不放在心上。甚至遮也好、遣也好、成也好、立也好、取也好、捨也好，全都不往心裏去。妄念、煩惱來了，既不跟它跑，也不理睬它，任它起滅，一凜覺就是了。前面我們已經講過，你如果功夫做到「沒有愛、惡之心」的程度，那你命終之後，就不再輪迴六道了。

一個「不忘」，一個「不起」，最為重要。不忘「見宗自相光明」，不起「遮遣、成立、取捨」等心，這是最最重要的啊！我們不要忘記，這能看、能知、能說、能行的功能，就是本性的妙用，時時刻刻熟悉它。妄念與煩惱來了，不壓制它，不隨它跑，沒有任何遮遣、成立，沒有任何愛憎、取捨，一切都了不可得。坦坦然然，平平常常，一種平懷，泯然自盡，任它風雲多變幻，我自無喜亦無憂。心常空空地，氣常平平地，意常淡淡地。我們時時處處都要這樣做功夫，這個功夫不管哪一宗都是用得著的。”

English Translation (Paragraph 18):

“‘After consistently protecting and sustaining this state for a long period, if you experience joy, clarity, or no-thought—and such power becomes a barrier covering your original face—then you must peel off this shell. Only then can the aspect of your own nature be laid bare, which is the radiance of wisdom shining from within.’”

Original Text (Paragraph 18):

「日久護持如是之境，有樂明無念諸功力而遮本元自面者，當揭此皮殼，自性之相方能赤裸呈現，是為智慧由內明朗。」

English Translation (Paragraph 19):

As previously explained, if, over a long period of protecting and maintaining the state of “not forgetting and not arising,” you generate states such as emptiness, bliss, or clarity—these are initial states of entering the Path, produced by the power of your practice. Bliss refers to joy, clarity refers to an illuminating radiance, and no-thought means the mind is empty. These experiences occur when the mind is pure, giving rise to incomparable ease, as though the body disappears altogether and you feel as light as one who has laid down a great burden. Full of joy, happier by far than the worldly pleasures of “relief after a long drought, meeting an old friend in a distant land, a bridal chamber on the wedding night, or success in the imperial examinations,” this sort of happiness cannot be matched by any mundane joy. (In the Four Dhyānas and Eight Samādhis, even by the time one reaches the Third Dhyāna, this kind of bliss emerges, and it only dissolves upon reaching the Fourth Dhyāna.) Mind’s radiance unfolds, bright and transparent, like a full moon shining overhead, so that even in waking or dreaming states you dwell within luminosity. Is this state of emptiness, bliss, and clarity good? Certainly it is, yet if you dwell in it, giving rise to a concept such as “I am empty; I am blissful; I am radiant,” it will obstruct your original face. What is your original face? It is your fundamental nature, mentioned repeatedly above. If you attach yourself to emptiness, bliss, and clarity, it is like wrapping your fundamental nature in an extra shell, preventing you from seeing it. You must peel off this shell—do not abide in emptiness, bliss, and clarity.

I have repeatedly reminded everyone in teaching the Mind-at-Heart Dharma (心中心法): Do not cling to seeing light or seeing Buddhas. It is not that you cannot have such experiences, but that you should not get attached to them! Our fundamental nature is neither bright nor dark—calling it “luminosity” is inaccurate; calling it “darkness” is equally incorrect. As previously stated, when practice reaches its highest stage, it is like the moon on the final night of the lunar year (the thirtieth day of the twelfth month), where you no longer see a moonlit glow. However, this is not darkness—just as humans in the air do not see air, and fish in the water do not see water. It is like being in a room of fragrant orchids for so long that you no longer perceive the fragrance. You do not pick or reject it; you have blended seamlessly, forgetting duality. Saying “it is not permitted” means you are not permitted to dwell upon forms. Dwelling on forms is “establishing,” or “clinging,” which is deluded attachment. Only when you let go of deluded attachment can you awaken to your original state. In the Śūraṅgama Sūtra, Guanyin Bodhisattva’s “Perfect Penetration of the Ear Faculty” also proceeds in this way: “When awareness and its object are both empty, and this gnosis of emptiness reaches perfect fullness, then that which empties and that which is emptied both vanish,” so that even emptiness itself dissolves. At that moment, “The arising and ceasing cease. The state of quiescent extinction appears before you.” “Arising and ceasing” pertains equally to the “knower of emptiness” and the “emptiness that is known,” to the “knower of bliss” and the “bliss that is known,” or to the “knower of luminosity” and the “luminosity that is known”—all of these arise and cease. When all that arises and ceases vanishes completely, the “quiescent extinction” that neither arises nor ceases becomes brightly apparent. “Quiescent” means that though it is utterly still, it constantly illumines, bringing forth responses to myriad conditions; “extinction” means that though it illumines, it remains ever-still—unmoving, ever thus. Being thus unmoving is called “thus,” while responding to myriad conditions is called “coming.” The domain of “Tathāgata” (Thus-Come One) cannot be compared with merely emptiness, bliss and clarity. Only this is genuine Buddhahood.

Hence, we must peel off the shell of emptiness, bliss, and clarity for our fundamental nature to be laid bare. “This is the radiance of wisdom shining from within,” meaning it is the true light emerging from within one’s own mind, able to illuminate the ten directions without hindrance. The luminosity of emptiness, bliss, and clarity is limited and cannot shine through the ten directions.

Original Text (Paragraph 19):

“如上講的不忘、不起之境，護持的日子久了，即有「空、樂、明」等境界出現，那是功力引發的初步入道境界。樂是快樂，明是光明，無念就是心空，「空樂明」的境界出現了。內心空淨，無比輕安，這個身體好像沒有了，輕鬆得就像卸下一副重擔一樣。歡欣愉悅，無比快樂，比那「久旱逢甘雨，他鄉遇故知，洞房花燭夜，金榜題名時」還要快樂百倍，這種快樂非任何世間快樂能夠比擬（四禪八定，修到三禪就有此樂，修到四禪，此樂才會消融）。心光發露，明亮透徹，就像一輪明月當頭朗照，醒時夢時都沐浴在光明之中。這「空樂明」好不好？好倒也好，但你若住在上面，起心動念：「好啊！我得空淨，我有快樂，我放光明。」那就壞了，那就會遮蓋住本元自面。什麼是本元自面？就是前面反覆強調的自性啊！若著在「空樂明」相上，就像在自性的外麵包上一層皮殼，那還能見到自性嗎？應該揭掉這層皮殼，不要住著這「空樂明」。

我曾再三關照諸位，修心中心法，不許見光，不許見佛。不是不允許你見到，而是不允許你著相啊！自性非明非暗，你說它光明，不對；你說它黑暗，也不對。我們前面講過，功夫做到最後，如「臘月三十之月」，不見有光了。但這並不是黑暗，就像人在空氣中不見有空氣，魚在水中不見有水一樣，「如入芝蘭之室，久聞不知其香」，不取不捨，渾化相忘了。說不許，是不許你住相。住在相上，就是「成立」，就是「取」，這都是妄想執著。除掉這妄想執著，才能徹悟本來。觀世音菩薩「耳根圓通法門」，功夫做到後面也是這樣：「覺所覺空，空覺極圓，空所空滅」，能覺和所覺空淨到極其圓滿的時候，能空和所空也消失了，連空也沒有了，這時才「生滅滅已，寂滅現前」。能空和所空有生有滅，能樂和所樂，能明和所明同樣有生有滅。這些有生有滅的東西都統統消匿，那不生不滅的「寂滅」大涅槃就朗然現前了。寂者，寂而常照，照則起用萬機；滅者，照而常寂，寂者，如如不動。如如不動曰「如」，起應萬機曰「來」，「如來」的境界豈是泛泛的「空樂明」可比的？這才是真正的成佛。

應該揭掉「空樂明」這層皮殼，自性之相才能赤裸裸地呈現出來。「是為智慧由內明朗」，這才是從內心發出來的智慧之光，這是真光明，能朗照十方，無所障礙。「空樂明」的光明是有限量的，不能朗照十方。”

English Translation (Paragraph 20):

“‘Therefore, one should repeatedly remove the states of bliss and clarity. As it is said, “The surging mountain spring, fiercely flowing, is wondrous.”’”

Original Text (Paragraph 20):

「故宜頻除樂、明，曰：泉水洶湧激流妙。」

English Translation (Paragraph 21):

Hence, we must frequently clear away the states of bliss and clarity. In the Chan tradition, a monk once asked the master Caoshan, “How is it when the bright moon shines overhead?” implying that his mind was illuminated like a bright moon at its zenith—surely that meant his skill was advanced. Caoshan replied, “You’re still just a person at the bottom of the steps.” If your practice is only at that point, you haven’t yet ascended to the hall; you’re still standing below the threshold. The monk then asked, “Please help me step up to the stair.” Caoshan said, “We shall meet when the moon has set.” (At this point, Elder Yuan Yin commented to the assembly: “When the moon has set, how do you meet? After the moon is gone, how do you meet at all?” Everyone was silent for a while, and the Elder said, “Enough, enough—stop thinking about it.” Then he swept his sleeves and returned to his room.)

“‘The surging mountain spring, fiercely flowing, is wondrous’: The mountain spring, aided by the steep terrain, rushes forth in mighty waves, impossible to contain. This is a metaphor for the sudden emergence of subtle wisdom upon reaching a certain level of practice, like a ‘fiercely surging mountain stream,’ unstoppable. Once, the Great Master Hanshan was extremely gifted in writing poetry. After diligently practicing, he reached a point where he forgot all his poetry. Someone asked him to write a verse, but he could not write a single line. Later, someone read him a few Tang poems to jog his memory; the poems poured forth from him uncontrollably, like a mountain flash flood. Yet Master Hanshan realized this literary inspiration could obscure the Buddha-nature—an outward creativity that is still a kind of shell. And so he resolvedly cut it off, because ‘if one ought to cut it off yet does not, one suffers turmoil as a result.’ One should decisively peel away that covering.”

Original Text (Paragraph 21):

“所以應該頻頻地掃除這「空樂明」。禪宗修持也是這樣，如僧問曹山：「朗月當頭時如何？」就像一輪明月當頭朗照，心頭充滿光明，您看我的功夫可以了吧，這種情況怎麼樣啊？曹山禪師說：「猶是階下漢。」功夫到這裏，還在臺階之下面，沒有升堂入室，還差得遠呢！僧云：「請師接上階。」請師父您發發慈悲，接引我走上臺階，得以升堂入室。曹山云：「月落時相見」，待月亮落之後，再和你相見。（元音上師問眾人：「月落時作麼生相見？月亮落之後，怎麼相見哪？」眾默然良久，上師曰：「止！止！別想了。拂袖歸方丈去也！」）

「泉水洶湧激流妙」，泉水借著山勢奔流，波濤洶湧，水勢很大，這股激流，難以扼制。比喻功夫做到一定的程度，微妙的智慧迸發出，就像「泉水洶湧激流」一樣，擋也擋不住。當年憨山大師文才很好，善於寫詩詞，他做功夫做得把詩詞全忘光了。有人請他寫首詩，他一句也寫不出來。後來有人弄了幾首唐詩請他吟吟，他一吟唐詩，詩句馬上跳出來了。根本就不要思索，有如山洪爆發，想停也停不住，一發而不可收拾。憨山大師知道這不對勁，不能讓文思遮蔽住佛性，就毅然地把這一似「泉水洶湧激流」的玄妙，「啪」地一下斬斷了。這都是能遮「本元自面」的皮殼，「當斷不斷，反受其亂」，應當斷然地把它揭去。”

English Translation (Paragraph 22):

“‘When bliss and clarity become powerful, or when one experiences mundane joy and delight, one should forcefully intone the skillful means of gathering—“Pha”—and the prajñā of cutting off—“ṭha”—dropping them abruptly from above. This shatters the shell of attachment to the powers of practice. (These two Tibetan letters combine into “pha-ṭha,” equivalent to “PÉ!,” transliterated as phat.)’”

Original Text (Paragraph 22):

「生樂、明之力及現世樂、愉快等相時，力念方便能攝之『𠕇』，與般若能斷之『𠗟』，猛然從上落下，以破貪著功力之皮殼（以上二藏字，合成為『𠕇𠗟』，即『呸』字，譯音潑吒。） 」

English Translation (Paragraph 23):

When states of bliss and clarity grow strong, or if mundane happiness and joy occur, one forcefully utters “Phat!” from above, shattering the shell of clinging to emptiness, bliss, clarity, and so forth, letting one’s fundamental nature shine forth freely. In Tibetan letters, “\u{1027} (𠕇)” is pronounced “pho,” which carries the meaning “skillful means to gather,” while “\u{105F} (𠗟)” is pronounced “ta,” which carries the meaning “prajñā that severs.” “Gather” means to gather and accommodate all; “sever” means to decisively cut away and eliminate all obstacles. Combined, these two letters form “Phat!”—containing both the skillful means of encompassing all and the prajñā to eliminate all obstacles. “Phat!” is truly extraordinary.

Original Text (Paragraph 23):

“當生起樂、明的力用，以及生起現世的歡樂、愉快等現象時，用力念一聲「呸！」，把這一「呸」猛然從上落下，以破除貪著「空樂明」等功力的皮殼，使自性朗然現前。藏文字母『𠕇』音「坡」，有「方便能攝」之義。括是攝受、含容，「𠗟」字有含容一切妙義的方便性。藏文字母「𠗟」，音「誒」，有「般若能斷」之義。斷是截斷、排除，「𠕇𠗟」字有排除一切障礙的般若性。「𠕇𠗟」，音「呸」，能含容一切妙義，排除一切障礙。這個「呸」就這麼好。”

English Translation (Paragraph 24):

“‘If in all times one can protect and abide in this way, distancing oneself from reliance on evidence of the Path, and thoroughly realizing the inexpressible fundamental nature, then there is no difference between entering samādhi and emerging from samādhi, and no difference between practicing on the seat and off the seat.’”

Original Text (Paragraph 24):

「如是一切時能保任離絕道驗之關要、無可言說之自性了徹者，入定、出定行持無別，上座、下座修持亦無別。」

English Translation (Paragraph 25):

As stated above, if at all times you can protect and abide in the “key point of severing reliance on proofs of the Path” and thus fully realize the indescribable fundamental nature, then you will not evaluate your practice by whether you have experiences of emptiness, bliss, clarity, or spiritual powers, nor will you worry that these experiences have not appeared. If they appear, do not become attached; if they do not, do not feel regret. Cut off this kind of reliance on signs of progress, for that is the key to attainment. Fundamental nature, the Dharma-body, is signless and not other than all appearance, transcending speech and thought. No matter how one tries to articulate it, it has no outward features; no matter how one thinks about it, there is nothing to grasp. Language fails; conceptual thought does not apply. As the sūtra says, “Only this single real fact is true; everything else is unreal.” Any phenomenon that can be spoken or conceptualized is deceptive and unreal. Only that which cannot be expressed in words or conceived by the mind is the one true reality, also known as “the seal of one true reality” in the Mahāyāna tradition.

We must constantly remember this key point of “giving up reliance on proofs of the Path” and let our fundamental nature abide freely. At every moment, in every situation, do not adopt or reject anything. Through long-term abiding in it, your realization will become profound and complete. When you see the fundamental nature with total clarity, it is said you have “completely realized it.” In that state, “there is no difference between entering samādhi and emerging from samādhi, and no difference between practicing on the seat and off the seat.” The great samādhi has no coming or going. If your mind is still only during meditation, but afterwards is disturbed by external conditions, that is not great samādhi and not true samādhi. The genuine great samādhi endures at every moment—whether in the silence of the meditation hall or the bustle of a busy street, whether you are seated in meditation or engaged in various tasks. There is no difference in your practice. True practice is no-practice; only “non-practice” is the highest form of practice. In Mind-at-Heart Dharma, we do not only engage in formal seated practice with mudrā and mantra; more crucial is the moment-to-moment contemplative vigilance off the seat. Long ago, I told all of you that contemplative vigilance (觀照) is the principal practice, while seated meditation is the auxiliary. However, there are still many who neglect contemplative vigilance. Once again, I emphasize: Contemplative vigilance is the principal practice that cannot be overlooked! Contemplative vigilance precisely corresponds to what we have called “protection.” On the seat, forming mudrās and reciting mantras is how we gather the mind from left and right; off the seat, meticulous vigilance likewise gathers the mind from left and right. Thus, there is no difference in practice between on the seat and off the seat!

Original Text (Paragraph 25):

“如上面所說的那樣，在一切時候都能保護、任運這「離絕道驗之關要、無可言說之自性」。道驗，就是修道的驗證，常常驗證自己修道修得怎麼樣，修到什麼程度了，空樂明出現了嗎？若出現了一點，高興得不得了，心常常粘在這裏。還有的人沒有空樂明、沒有神通，心裏總在想這些東西，拿這些東西驗證自己，我怎麼沒有消息啊？怎麼不發神通啊？是我不行吧？是這個法不靈吧？有這些東西梗在心頭，慢說成道，就連空樂明的境界也給障住，不會出現了。我們前面講過，空樂明是在修座和保任自性的過程中出現的，即使出現了，也要「呸」地一下離開它。你若沒有，少一層障礙，豈不更好！但真用功修道的人，在修習過程中，空樂明自然會開發。只是不可追求，任其自然開發而不住著，即無妨礙。離絕道驗，就是離開這些驗證、斷絕這些驗證。關要，就是關鍵、要點。離絕用「空樂明」等覺受來驗證修道的成就，這是成道的關鍵，修行的要點。

自性就是法身，法身無相無不相，它是不可言說、不落思維的。任你怎麼說它，它無相貌可說；任你怎麼想它，它沒東西可想。語言說不出，思維想不到，這叫「言語道斷，心行路絕」。經云：「唯此一實事，餘二皆非真」，可言說、落思維的任何有相事物全是虛妄不實的，統統了不可得。只有這「言語道斷，心行路絕」的自性是唯一真實不虛的，稱之為「實相」，這就是大乘佛教的「一實相印」。

我們應該時時不忘「離絕道驗之關要」，不用「空樂明」等覺受來檢驗是否成道；時時任運這「不可言說之自性」，在一切時不取不捨。這樣的保任一刻也不能離。了徹，就是明瞭、透徹。修行人這樣保任，保任到自性明瞭透徹的時候，「熟處轉生，生處轉熟」了，就是「了徹者」。此時，「入定、出定行持無別，上座、下座修持亦無別。」大定無出入，如果入定時心能定下來，出定之後，心又隨外境跑了，那就不是大定、不是真定。真正的大定，無時不刻不在定中，禪堂裏寂靜也好、鬧市裏喧嘩也好、打坐入定也好、做事繁忙也好，都是一樣，在行持上沒有差別。真修無修，不修才是大修。我們修心中心法，不只是上座結印持咒修持，更須於下座秒秒不離觀照。我早就告訴過諸位，觀照是正行，打坐是助行，但是忽視觀照的人還是不少。我在這裏再次強調：觀照是不可忽視的正行！觀照正是剛才講的「保任」啊！座上結印持咒，左右攝著這個心，座下綿密觀照，也是左右攝著這個心。上座下座在修持上是沒有差別的!”

Footnotes/Annotations (if any)

Brief Explanation of Key Concepts

Bibliographic References / Acknowledgments (if applicable)

(End of Translation)