Posts
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 Great Seal
(Eleventh Lecture)
Original Text (Paragraph 1):
“恒河大手印
（第十一講）”
English Translation (Paragraph 2):
Yuanyin Laoren, Author
Eleventh Lecture
Original Text (Paragraph 2):
“元音老人 著
第十一講”
English Translation (Paragraph 3):
“If one does not know how to nurture post-attainment wisdom, so that it accords with one’s conduct and observances, one merely relies on antidotes and cannot conquer external conditions. Consequently, one is dragged into the obscuration of ordinary foolishness by the conditions of deluded thoughts. Therefore, it is especially important to protect and nurture for a long time, and to fully penetrate post-attainment [wisdom].”
Original Text (Paragraph 3):
「然如不知長養後得智，使與行儀相合，則徒以對治，不能克他緣，致被妄想之緣牽入凡愚障中。故長久護養、了徹於後得，是為尤要。」
English Translation (Paragraph 4):
Post-attainment wisdom is spoken of in relation to fundamental wisdom. Once you have obtained fundamental wisdom—this is called “seeing the tenet,” namely seeing the mind and realizing the nature—after that, you must continue to refine yourself in various circumstances, so that you give rise to vast wondrous function. Post-attainment wisdom is precisely that wondrous function. To nurture post-attainment wisdom is to protect and maintain fundamental wisdom over a long period, without interruption, always refining yourself in the midst of situations and protecting the true mind, so that limitless wondrous function arises. “Conduct and observances” refers to rules of conduct (behavioral norms) and regulations. For instance, when we practice the Mind-Centering Dharma, off the cushion we are constantly mindful and do not follow wandering thoughts, nor are we swayed by circumstances—this is “conduct.” Every day, practicing seated meditation for at least two hours, keeping the mudrā from scattering and the mantra uninterrupted—this is “observances.” “Antidotes” refers to what was discussed earlier, such as practicing the meditation on impurity when lustful thoughts are intense, or going into retreat to cultivate meditative concentration when the mind is excessively scattered, and so on.
Original Text (Paragraph 4):
「後得智，是相對於根本智來講的。得了根本智，就是『見宗』——明心見性，此後還要在境界上磨練，以起廣大妙用。後得智，就是妙用。長養後得智，就是長時間不間斷地養護、保任根本智，時時在境上磨練，保護真心，以起無量妙用。行儀，就是行持（行為規範）和儀規。譬如我們修心中心法，座下時時觀照，不隨念轉、不為境遷，就是行持；每日至少兩小時坐修，座上手印不散、咒語不停，就是儀規。對治，是指前面講過的，如淫欲心重就修不淨觀；如散亂心重，就閉關專修禪定等等。」
English Translation (Paragraph 5):
However, if one does not understand how to nurture post-attainment wisdom so that it integrates with our norms of behavior and our practices, and instead merely uses methods of antidote-based cultivation, it becomes futile. One will not be able to withstand the onslaught of external conditions. Why is that so? Because “if one does not recognize one’s original mind, studying the Dharma is of no benefit.” Relying solely on methods of antidote not only vexes people’s minds but also makes it very easy to become attached to forms. Thus, not only does one fail to overcome the influence of external circumstances (the environment), but one is also bound by internal factors (deluded thoughts) and therefore falls into the “obscuration of ordinary foolishness.” The ignorance of ordinary beings—namely greed, anger, and delusion—obscures the attainment of the Path, so it is called “obscuration of ordinary foolishness.” Hence it is especially important to protect and nurture for a long time and to fully penetrate post-attainment wisdom, continually sustaining and refining it in the midst of circumstances. How, then, should one nurture and fully penetrate post-attainment wisdom over the long term?
Original Text (Paragraph 5):
「然而，如果不知道長養後得智，使之與我們的行為規範和修行儀規結合在一起，僅僅用對治的方法來修持，那將是徒勞無功的，將不能克服外在因緣的侵襲。什麼緣故呢？因為『不識本心，學法無益』。徒用對治法，不僅令人心煩，而且極易著相，不但不能克服外在因素（環境）的影響，而且還會導致被內在因素（妄想）所牽纏，從而落入『凡愚障』中。凡夫的愚昧，即『貪、瞋、癡』的癡，它會障礙成道，故稱『凡愚障』。所以長久護養、了徹於後得智，在境界上保任磨練，尤其顯得重要。那麼怎樣長久護養、了徹於後得智呢？」
English Translation (Paragraph 6):
“There is no other method than not to depart from the view of the fundamentally quiescent dharma-body, where there is no differentiation of ‘subject and object’ or ‘right and wrong.’ Naturally and spontaneously, one abides in the alert and still state. This is the key point of non-discriminating wisdom’s śamatha and vipaśyanā, the naturally present self-appearance of the unconditioned, and the essential core of all practice.”
Original Text (Paragraph 6):
「此無他法，只不離本定法身見，無『能所、是非』分別，自然任運，保任於惺惺寂寂。此為無分別智止觀、無為俱生法爾之自相、一切行持之心要。」
English Translation (Paragraph 7, first part):
To recognize that the dharma-body is fundamentally quiescent means it neither comes nor goes, and remains unmoved. This correct view is called “the view of the fundamentally quiescent dharma-body.” By entering this correct view, there is no “person who practices” and no “Dharma that is practiced,” no right or wrong, no discrimination. One is naturally and spontaneously at ease, wide open and free—clear and alert yet unconfused, profoundly still and in great meditative absorption. The Great Way is without form; the self-nature is vast and still. The dharma-body remains ever unmoving, which is the essence of great meditative absorption. It is not a matter of whether you believe or not, or whether you make an effort to enter meditative absorption.
Original Text (Paragraph 7, first part):
「認識到法身本定，本是不來不去、無有動搖的。這個正知見謂之『本定法身見』。契入這個正知見，便無『能修之人』，無『所修之法』，無是非，無分別，騰騰任運，任運騰騰，惺惺然而不亂，寂寂然而大定。大道無形，自性寂寥。法身如如不動，乃大定之體，非關你信不信，或是作不作入定功夫也。」
English Translation (Paragraph 7, second part):
How do we nurture for a long time and fully penetrate post-attainment wisdom? There is no other method than to remain inseparable from “the view of the fundamentally quiescent dharma-body,” abiding at all times in the fundamental nature, refining yourself in worldly situations, neither becoming attached to appearances nor generating “subject and object, right and wrong,” and so on—this is most crucial. People’s deluded thoughts abound, always making distinctions about everything—this is good or that is bad, this is right and that is wrong, this is true and that is illusory…they keep discriminating endlessly. If you can, moment by moment, separate from such discriminations of “subject and object, right and wrong,” refrain from clinging to appearances or being attached to circumstances, realizing that nothing whatsoever can be grasped—indeed even the idea of “nothing to be grasped” itself cannot be grasped—then your fundamental nature will be ever clearly present. That is to say, you are never separated from “the view of the fundamentally quiescent dharma-body.” “Buddhadharma is not complicated.” It sounds easy, but it is not just a matter of hearing it explained once and taking it at face value—you must make it real. You must apply effort in this manner at all times. Only then can it become real. You must “naturally and spontaneously abide in the alert and still state.” “Stillness” means that not even a single thought arises, indicating “immovability,” and that immovability is meditative absorption. “Alertness” means clear and distinct awareness, i.e. contemplation (prajñā). To sustain “numinous awareness (靈知) that arises when not a single thought is produced and yet everything is vividly clear,” this is the integration of meditative absorption and wisdom—wisdom within absorption and absorption within wisdom. Without wisdom, absorption becomes a “dead absorption”; without absorption, wisdom becomes “delusional wisdom.” Thus, for those of lower capacity who follow the gradual path, just cultivating meditative concentration in a hermitage is not enough; after leaving retreat, you must also refine yourself in the midst of worldly situations in order to nurture and fully realize post-attainment wisdom over the long term. “Naturally and spontaneously” means to follow conditions; “abiding in alertness and stillness” means not to waver. One follows conditions without changing, and remains unchanged while following conditions. Gaining great wealth is fine; being penniless is also fine; whether you have congee to eat or a full meal of rice, do not give rise to thoughts of discrimination, acceptance, or pursuit. An ancient worthy once said: “Alert and still is correct; alert with random thoughts is incorrect. Still and alert is correct; stillness in blankness is incorrect.” This is the ultimate key to “nurturing for a long time and fully penetrating post-attainment wisdom.” Not only does it blend wisdom with absorption and absorption with wisdom, it also prevents both “dead absorption” and “delusional wisdom.”
Original Text (Paragraph 7, second part):
「怎樣長久護養、了徹於後得智呢？這沒有別的方法，只有不捨離『本定法身見』，時時刻刻安住在本性上，於事境上磨練自己，不要著相，不要有『能與所，是與非』等等分別，這是最重要的。人總是妄想紛飛，對什麼都去分別，這個好那個壞，這個是那個非，這個真那個假……在那裏分別不休。你若能時時刻刻離開『能所、是非』等等分別，不住相、不粘境，一切都不可得，不可得也不可得，那就是本性時時朗然現前，就是時時不離『本定法身見』啊！『佛法無多子』，說起來很容易，但這不是聽一聽明白了就算數的，要落在實處。必須時時刻刻這樣做功夫，才能落在實處。要『自然任運，保任於惺惺寂寂』。寂寂者，一念不生，有『不動』義，不動就是定；惺惺者，了了分明，有『觀照』義，觀照就是慧。保任於『一念不生、了了分明的靈知』，即是定、慧雙融，定中有慧，慧中有定。慧中沒有定是狂慧，定中沒有慧是死定。所以，下機漸道凡夫只是閉關修定還不行，出關後還要在事境上磨練，以長久護養、了徹於後得智。『自然任運』就是隨緣；『保任於惺惺寂寂』就是不變。隨緣不變，不變隨緣，發了大財無所謂，窮得叮噹響也無所謂；有粥吃粥，有飯吃飯，不起分別、取捨、攀緣之心。古德云：『惺惺寂寂是，惺惺妄想非；寂寂惺惺是，寂寂無記非』，這是『長久護養、了徹於後得智』的絕妙口訣，不但慧中寓定、定中寓慧，而且還防止了死定和狂慧。」
English Translation (Paragraph 8, first part):
“This is the non-discriminating wisdom’s śamatha and vipaśyanā, the naturally present self-appearance of the unconditioned, and the essential core of all practice.” Here, the śamatha and vipaśyanā mentioned do not refer to the Tiantai school’s “Mahā-śamatha and Mahā-vipaśyanā” or any other specific teachings on śamatha and vipaśyanā, but rather to the śamatha and vipaśyanā of non-discriminating wisdom—wisdom free of discrimination. “Stillness” is śamatha, “alertness” is vipaśyanā. Stillness is absorption; alertness is wisdom. “Unconditioned” means spacious and without contrived effort; “naturally present” refers to the myriad phenomena, “dharma is fundamentally and originally so” means that things are originally thus. The three words—“unconditioned,” “naturally present,” “fundamentally and originally so”—vividly bring out the signless true reality of the dharma-body. “The essential core of all practice” is the heart of all methods of cultivation. All methods of cultivation cannot be separated from alertness and stillness, cannot be separated from the mutual support of absorption and wisdom, cannot be separated from śamatha and vipaśyanā. Those who recite the Buddha’s name let their minds focus on the Buddha-name so that no other thought arises—this is śamatha; and hearing each syllable of the Buddha-name clearly and distinctly—this is vipaśyanā. Those who investigate Chan are entirely enveloped in the feeling of doubt, so there is no room for deluded thoughts to arise—this is śamatha; bringing forth the huatou (the meditation topic) with total clarity—this is vipaśyanā. For us who practice the Mind-Centering Dharma, forming the mudrā and reciting the mantra to gather body and mind—this is śamatha; being aware in the mind and hearing with the ear, perceiving each syllable distinctly—this is vipaśyanā. The Great Seal teaching instructs us to “naturally and spontaneously abide in the alert and still state.” Here, stillness is śamatha and alertness is vipaśyanā.
Original Text (Paragraph 8, first part):
「『此為無分別智止觀、無為俱生法爾之自相、一切行持之心要。』這裏講的止觀，並非天臺宗的『摩訶止觀』，或者別的什麼止觀法門，而是『無分別智止觀』——沒有分別的智慧所行的止觀。寂寂就是止，惺惺就是觀，止即是定，觀即是慧。『無為』就是廓然無造作，『俱生』就是森羅萬象，『法爾』就是本來如此。無為、俱生、法爾三個詞，活潑潑地烘托出法身的無相之實相。『一切行持之心要』就是一切修行法門的核心。所有的修行法門都離不開惺惺寂寂、都離不開定慧交資、都離不開止觀。念佛的人把心緣在佛號上，就不起別的念頭了，這就是止；佛號聽得字字分明、清清楚楚，這就是觀。參禪的人，疑情籠罩全身，無暇生起妄念，這就是止；提起一句話頭，了了分明，這就是觀。我們修心中心法也是這樣，結印、持咒攝住了身心，這就是止；心念耳聞，聽得清清楚楚、明明白白，這就是觀。大手印教我們『自然任運，保任於惺惺寂寂』，寂寂就是止，惺惺就是觀。」
English Translation (Paragraph 8, second part):
At the end of the Ming Dynasty, Chan Master Miyun Yuanwu served as abbot of Tiantong Monastery in Ningbo. Back then, there were many thatched huts around Tiantong Monastery for monks who were devoted to intensive Chan practice. One winter solstice, Chan Master Miyun sent an attendant to deliver cotton clothing to the monks in their huts. One elderly monk in a hut said to the attendant, “I myself have a robe that Mother gave me at birth; I need no winter clothing.” The attendant reported these words to Chan Master Miyun, who replied, “It seems this monk may have an insight, but I fear it may not be genuine; investigate further under his words.” He then instructed the attendant to ask again: “Before your mother gave birth to you, what clothing did you wear?” The old monk had no answer. So Chan Master Miyun told that elderly monk to investigate the huatou “What clothing did you wear before your mother gave birth to you?” Three years later, that elder passed away without having broken through that huatou or uttering any turning phrase. After cremation, innumerable śarīra (relics) were found, which astonished many people: “So many relics—this elder must have done well in his practice!” But Chan Master Miyun commented, “Ten bushels of relics are no match for a single turning phrase. Try answering on his behalf.” Those who had admired the relics could not answer, and none of the five hundred monks in Tiantong Monastery could produce an answer either. Chan Master Miyun lamented, “Out of a countless number of those who train on the Path, not even one among them has awakened.”
They could not respond because they had not entered “the naturally present self-appearance of the unconditioned” of true reality. If one had merged with such a reality, one could have answered without thinking. One could have replied, for example, “The tender peach and plum blossoms have just fallen; now the fresh chrysanthemums and pear blossoms have emerged.” What does this mean? It completely reveals “the naturally present self-appearance of the unconditioned.” As we mentioned before regarding inanimate things giving teachings, and the saying “the myriad dharmas return to the One; where does the One return?”—where does that One return? At all times and places, it never departs from the dharma-body, never departs from one’s self-nature. All these flowers are inanimate, yet even inanimate things can preach the Dharma, and none of it lies outside our dharma-body. Our self-nature remains unchanging and immovable, yet it manifests infinite transformations. Its unchanging aspect is called the dharma-body, and its infinite transformations are called the reward-body or the transformation-body. All three bodies are in fact a single body. Some imagine that the transformation-body must be a multitude of human forms, not realizing that the myriad phenomena—in all their variety—are all our transformation-bodies. The sun, moon, stars, mountains, rivers, earth, chickens, ducks, dogs, cats, tables, benches, daily food and drink, men and women, old and young—all these are “the naturally present self-appearance of the unconditioned,” flowing from the One True Dharma Realm. They are all our transformation-bodies. Because of your deluded thinking and attachments—continual mental discrimination—you conjure up the marks of “me,” “others,” “sentient beings,” and “life span,” thus burying your own vast, innocent Buddha in the six destinies. From the realm where there is no six destinies, you create an illusory sixfold cycle of transmigration; where there is actually no suffering, you fabricate a boundless ocean of suffering. If you now make a firm resolution and practice the Dharma diligently to eradicate the habitual tendencies of deluded attachments and discriminations accumulated since beginningless time, you can immediately attain realization and become liberated on the spot.
Original Text (Paragraph 8, second part):
「明朝末年，密雲圓悟禪師住持寧波天童寺。當時，天童寺週邊有很多茅蓬，供精進參禪的和尚居住專修。有一年冬至時節，密雲禪師令侍者給茅蓬裏的和尚送棉衣。有一位茅蓬老宿對侍者說：『老僧自有娘生褂，不用寒衣。』侍者將此話彙報給密雲禪師。密雲禪師說：『此僧似有悟處，恐未實，更於語下搜看。』就令侍者再去問：『娘未生前著何衣？』老宿答不出來了。密雲禪師就囑這位老宿參究『娘未生前著何衣』這個話頭。三年後，這位老宿圓寂了，並沒有參破話頭、沒有道出一句轉語。火化後，舍利無數，好多人都驚歎：這麼多舍利，這位老宿修行得很好啊！密雲禪師說：『舍利十斛，不及轉語一句。爾等試代答看。』不僅讚歎舍利的人答不出，當時天童寺裏的五百和尚誰也沒有答出來。密雲圓悟禪師歎道：『習道恒沙無一悟。』答不出，那是沒有契入『無為俱生法爾之自相』的緣故，若契入如是實相，不用思索就答出來了。不妨答他：『才謝桃李嫩，又添菊梨新。』嫩嫩的桃花、李花剛剛凋謝，新鮮的菊花、梨花又相繼開放了。這是什麼意思呢？這是和盤托出『無為俱生法爾之自相』啊。我們前面講過無情說法、講過『萬法歸一，一歸何處』，一歸何處啊？時時處處不離法身、時時處處不離自性。這些花卉都是無情，無情也能說法，這都沒有離開我的法身啊！自性如如不動而又變化無窮，如如不動稱為法身，變化無窮稱為報身、化身，三身原來是一身。有的人總認為只有變化出很多人身才是化身，他不知道森羅萬象、萬象森羅都是我們的化身。日月星辰、山河大地、雞鴨狗貓、桌子板凳、飲食起居、男女老少，都是『無為俱生法爾之自相』，都是從一真法界流出，都是我們的化身。只因你妄想執著、刻意分別，才無端生出『我相、人相、眾生相、壽者相』，從而把一尊大好天真佛埋葬在六道裏，從無六道處幻現出六道輪迴，從無苦處幻現出無邊苦海。現在，只要你痛下決心、精勤修法，把無始劫來形成的執著、分別之習氣去掉，便可當下成就、當處解脫。」
English Translation (Paragraph 9):
“If, with a mind of discrimination, you get caught in the net of contrived endeavor, then there will be no time for liberation.”
Original Text (Paragraph 9):
「如以分別心，入有作為之網者，無有解脫時也。」
Footnotes/Annotations (if any for Paragraph 9):
“Net of contrived endeavor”: Refers to fixating on external “achievements,” like special powers, signs, or conditions, thereby falling into elaborate entanglements of “doing” or striving, which obstruct genuine liberation.
English Translation (Paragraph 8, second part):
At the end of the Ming Dynasty, Chan Master Miyun Yuanwu served as abbot of Tiantong Monastery in Ningbo. Back then, there were many thatched huts around Tiantong Monastery for monks who were devoted to intensive Chan practice. One winter solstice, Chan Master Miyun
English Translation (Paragraph 9):
“If, with a mind of discrimination, you get caught in the net of contrived endeavor, then there will be no time for liberation.”
Original Text (Paragraph 9):
「如以分別心，入有作為之網者，無有解脫時也。」
Footnotes/Annotations (if any for Paragraph 9):
“Net of contrived endeavor”: Refers to fixating on external “achievements,” like special powers, signs, or conditions, thereby falling into elaborate entanglements of “doing” or striving, which obstruct genuine liberation.
English Translation (Paragraph 10):
Reciting the Buddha’s name is also for the purpose of protecting our originally luminous essence—it is likewise for the purpose of removing discriminating mind. If you start distinguishing how many times you recite the Buddha’s name, doubting again and again, “Is reciting three hundred times a day too few? I have only recited for a year; will I be reborn in the Western Pure Land?”—these are all discriminations. Whether your recitation is effective or not depends on its quality. Great Master Hanshan once said: “If one recites ‘Amitābha’ with a scattered mind, even if one shouts until one’s throat is hoarse, it is all in vain.” If the quality of your recitation is not good, no matter how many times you repeat it, it will be of no use. One must let go of discriminating mind; such discriminating mind is most harmful. If you recite the Buddha’s name while fixating on whether your practice is “making something happen,” you fall into the net of contrived endeavor and cannot be reborn in the Western Land. Being reborn in the Western Land may appear to involve “going,” yet in reality there is no going; it may appear to be “being born,” yet in reality there is no birth. That is the unconditioned Dharma: Though it does nothing, nothing is left undone. There is “no going,” yet you do in fact go; there is “no birth,” yet you do in fact become born. Hence, one of the founding patriarchs of the Pure Land school stated: “If one is born there, one is definitely born; yet in truth, one does not go there.” Production and cessation, coming and going, all arise from discriminating mind. The Buddhadharma is an unconditioned Dharma, so we must eliminate discriminating mind. In reciting the Buddha’s name, what is required is deep faith, earnest aspiration, and vigorous practice—discriminations are not necessary. Still less should one become competitive or denigrate other methods, which reflects an even stronger discriminating mind. Not only does it place you squarely in the net of contrived endeavor, making liberation impossible, it also brings the offense of slandering the Dharma.
Original Text (Paragraph 10):
「念佛也是為了保護我們本來光明的自體，也是為了去掉分別心。如果你在那裏分別念佛遍數多少，疑來疑去的，我一天念三百遍是不是太少了？我才念了一年，能不能生西呀？這些都是分別心。念佛念得好不好關鍵在質量，憨山大師說：『口念彌陀心散亂，喊破喉嚨亦枉然』，質量不好，遍數再多也沒用。要把分別心去掉，分別心最壞，有了分別心，就落入有作為之網，不能生西了。念佛生西，儘管生而沒有生，儘管去而沒有去。這是無為法，無為而無所不為，沒有去儘管去，沒有生儘管生。所以淨土宗的大祖師說：『生則決定生，去則實不去。』有生有滅、有來有去，都是分別心。佛法是無為法，應該去掉分別心。念佛須要深信、切願、力行，不需要分別心。更不能爭強鬥勝，誹謗其他法門，那是更強的分別心，不但落入有作為之網，不能解脫，而且還招來謗法之咎。」
English Translation (Paragraph 11):
“This itself is the naked wisdom of the dharma-body abiding by itself, the nature of awareness that has never been deluded from the beginning. One must definitely protect and sustain it continuously.” (The above is the second esoteric meaning.)
Original Text (Paragraph 11):
「此即法身自住之赤露智，本未曾迷之覺性心，須決定護持相續。（以上是第二密義）」
Footnotes/Annotations (if any for Paragraph 11):
“Naked wisdom of the dharma-body”: Literally “the dharma-body abiding in its own bare, unobstructed wisdom,” indicating the originally unhidden, intrinsic wisdom of one’s true nature.
“Nature of awareness” (覺性): Translating 覺性 as “nature of awareness,” the intrinsic capacity for knowing, which is primordially undefiled and never truly lost.
English Translation (Paragraph 12):
What has been explained above as the non-discriminating śamatha-vipaśyanā is precisely the wisdom of the dharma-body naturally being as it is, without abiding—an intrinsic function of your own self-nature. It does not come from outside nor is it obtained from another person; it is entirely a preexisting virtue of the self-nature. It has never been obscured and is originally revealed in full, hence called the “naked wisdom of the dharma-body abiding by itself.” If you earnestly practice this method of non-discriminating śamatha-vipaśyanā, diligently protecting and sustaining this “naked wisdom of the dharma-body abiding by itself,” then all great supernormal abilities will come effortlessly; if you harbor any mind that pursues supernormal powers, you fall into the net of contrived endeavor. Not only will you fail to gain liberation, but you will not be able to manifest those powers. If malevolent spirits or ghosts latch onto your desire for powers and come to possess you, the consequences are truly dreadful.
Original Text (Paragraph 12):
「上面所說無分別的止觀，就是法身本來如是、無住之住的智慧。它不從外來、不從人得，完全是自性所開顯的本有功德，一點也不曾遮蓋，本來就赤裸裸地顯露著，所以稱為『法身自住之赤露智』。如果認真按照這無分別止觀的法門，精勤修習，長久護養這『法身自住之赤露智』，一切大的神通不求而自得；如果有追求神通之心，就落入了有作為之網，不但不能解脫，就連神通也發不出來了；倘若你追求神通的分別心被精靈鬼妖所乘，引它附體的話，那就更不堪設想了。」
English Translation (Paragraph 13, first part):
This “naked wisdom of the dharma-body abiding by itself” is exactly “the numinous awareness (靈知) that remains when not a single thought arises, and yet all is vividly clear,” which is the nature of awareness that has never been deluded from the beginning. “It reveals, instructs, and enables entry, reaching across the Ten Realms; the myriad phenomena are originally natural, without delusion or awakening.” Sun, moon, stars, mountains, rivers, earth, men and women, old and young, all things are utterly natural from the very beginning, all possessing the Buddha-nature, “dharma is fundamentally and originally so.” There is neither delusion nor awakening; hence, it is called “the nature of awareness that has never been deluded from the beginning.” The nature of awareness itself has never been deluded, and there is no question of any attainment of awakening. Entering the Buddha Realm neither increases it; traversing the hell realms neither decreases it. Yet, due to being covered by ignorance and entangled in false grasping, the Buddha-nature fails to manifest; provisionally, one speaks of it as “delusion.” But once one diligently practices to break through ignorance and refine oneself in actual circumstances—eradicating the habitual patterns of stirring the mind over external phenomena—then one returns to this innate innocence of self-nature, provisionally called “awakening.” In fact, both delusion and awakening are merely names. Once ignorance is shattered, then both delusion and awakening are unattainable—truly empty. The Buddha-nature does not pertain to delusion or awakening. Even when wrapped in ignorance, its luminous essence is never diminished or enhanced by a hair’s breadth. “By learning, one gains day by day; by the Way, one loses day by day.” The spiritual practitioner must lose or reduce only the habitual patterns of ignorance. The natural Buddha-nature was never actually deluded or awakened, and never increased or decreased.
Original Text (Paragraph 13, first part):
「這『法身自住之赤露智』，就是『一念不生、了了分明的靈知』，就是本來沒有迷悟的覺性心。『開示悟入出十界，萬象天真無迷悟』，日月星辰、山河大地、男女老少、事事物物，都是天真自然，都具有佛性，法爾如是，沒有迷也沒有悟，故稱之為『本未曾迷之覺性心』。覺性本不曾迷，也不存在什麼悟，入佛界而不增，歷地獄而不減。但因無明覆蓋、妄執妄取，使佛性不能開顯，假名為『迷』。只要努力修道，打破無明，在事上鍛煉，除去對境生心、妄執妄取的習氣，就能恢復自性天真，假名為『悟』。迷和悟都是假名，只要我們把無明打破，那麼迷也不可得、悟也不可得。佛性不屬迷悟，即使為無明包裹，本性光明也依然存在，不曾增減一絲毫。『為學日益，為道日損』，修道人要損減的只是無明習氣，天真佛性不曾迷悟、不曾增減。」
English Translation (Paragraph 13, second part):
Practice fails to succeed because one has not protected and maintained this innate Buddha-nature. Thus, “It must be decisively protected and sustained in continuity”—this is extremely important. “Decisively” means to rouse a great vow and firm resolve. “Protect” means not following wandering thoughts nor being swayed by circumstances—whether walking, standing, sitting, or reclining, never leaving this state, ensuring that every moment one does not depart from self-nature. “In continuity” means never letting it be interrupted for even an instant. If practice is off-and-on—three days of fishing and two days of drying the net—one step forward and two steps back, or if one cannot sustain it without break, then realization is impossible. For instance, in practicing the Mind-Centering Dharma, if you only do one sitting per day, which lasts two hours, that leaves twenty-two hours. If during those twenty-two hours, you give your mind free rein like a wild horse, then you have only two hours for meditative concentration, which is not even one tenth of your day. How can you hope to realize the Path that way? Even more so if you sometimes practice, sometimes not. Hence we say that mindfulness (observing) is the main practice, and sitting meditation is the auxiliary. Mindfulness means not following wandering thoughts nor being moved by circumstances so that self-nature remains present in every instant—this is to protect it in continuity. The same applies to the Pure Land practice. Great Strength Bodhisattva taught us how to recite the Buddha’s name: “Gather in the six faculties, and keep pure mindfulness in unbroken succession.” “In unbroken succession” is “in continuity.” “Pure mindfulness” means that one’s recitation of the Buddha’s name reaches a state of such mastery that both the mind that is reciting and the Buddha that is being recited fall away at once—no subject, no object, no purity, no defilement—and one’s natural Buddha-nature becomes radiantly present. Only then can it truly be called “pure mindfulness.” Some people misunderstand, thinking that continuously chanting “Namo Amitābha” is “pure mindfulness in unbroken succession,” but that is still far from it. Remember, “Reciting ‘Amitābha’ verbally with a scattered mind—shouting until your throat is hoarse—is all in vain.” The Pure Land school does not have low requirements; on the contrary, it has very high ones. Nowadays, certain people are lazy and refuse to practice diligently. They carelessly recite a few lines of Buddha’s name without “utmost sincerity,” as if they had not recited at all, yet still dream of rebirth in the West. If they fail to be reborn there, they imagine it to be the fault of Amitābha Buddha. Some even tell others, “No need to seek single-minded concentration,” which is a serious misunderstanding. Alas! The magnificent Pure Land school, which pervades the three times vertically and spans the ten directions horizontally, gathering in beings of the three dispositions—sharp or dull—has been distorted to such an extent. How can one not be utterly heartbroken?
Original Text (Paragraph 13, second part):
「修行不成功，就是沒有護持好這天真佛性。所以說『須決定護持相續』，這極為重要。決定，就是痛發大願、下大決心；護持，就是不隨念轉、不為境遷，行住坐臥，不離這個，秒秒不離自性；相續，就是時時刻刻不能間斷。假如斷斷續續地修，三天打魚，兩天曬網，進一步退兩步，不能相續不斷，就不能成道了。譬如我們修心中心法，若每日一座，才兩個小時，還有二十二小時。若二十二小時放野馬，只有兩小時修定，時間比例還不到十分之一，那怎麼能成道啊？更若今天修修、明天停停，那就更不能成道了。所以我們說，觀照是正行、打座是助行。觀照就是不隨念轉、不為境遷，以使自性秒秒不離，這就是為了護持相續啊！修淨土也是如此，大勢至菩薩教我們念佛方法：『都攝六根，淨念相繼』。相繼就是相續，淨念，是指念佛功夫純熟，能念之心與所念之佛一時脫落，無能無所、無淨無穢，天真佛性朗然現前，這才堪稱『淨念』。有的人弄錯了，以為能夠連續不斷地念『南無阿彌陀佛』就是淨念相繼了，其實差得很遠。須知『口念彌陀心散亂，喊破喉嚨亦枉然』啊！淨土宗不是要求低，而是要求很高。現在有的人偷懶，不肯用功，馬馬虎虎地念幾句佛號不『至心』，等於沒念，就幻想生西。若不能生，那是阿彌陀佛的過錯。還指示別人，不需要一心不亂。唉，一個豎窮三際、橫亙十方、三根普被、利鈍全收的大好淨土宗，被他誤解成這個樣子，怎不令人痛心之至？」
English Translation (Paragraph 14, first part):
Decisively protecting and sustaining in continuity—this is the second essential hidden meaning. Then what is the first essential hidden meaning? It is what was discussed earlier: “Seeing the tenet.” The Great Seal is the One True Dharma Realm, and the One True Dharma Realm is our original, innocent Buddha-nature. It is ever-present, everywhere—forests of phenomena in all their variety are its manifestations. One must first realize this nature in order to protect and sustain it. If you have not recognized your original, innocent Buddha-nature, what is there to protect? In short, first comes “awareness of mind and seeing the nature,” and second comes “continued protection.” These are the first and second essential hidden meanings.
Original Text (Paragraph 14, first part):
「決定護持相續，這是第二密要義。那麼第一密要義是什麼？就是前面講過的『見宗』。大手印就是一真法界，一真法界就是我們的天真佛性，它無時不在、無處不在，森羅萬象、萬象森羅都是它的變現。先要見性，才能護持，若不見天真佛性，那你護持個什麼呀？簡要言之，第一是明心見性，第二是綿密保任，這就是第一密要義和第二密要義。」
English Translation (Paragraph 14, second part):
“Meditative concentration is the key to advanced practice. If one lacks the path-strength of liberating wisdom, merely abiding in the practice of resting the mind will still not transcend the form realm or formless realm, because one has not subdued the arising conditions for greed and anger, nor the flow of various karmic actions.”
Original Text (Paragraph 14, second part):
「定，至行之要。如無解脫智之道力，唯住休息之行持，仍不能越色、無色界。因其未能克制貪瞋緣起及諸行業流。」
Footnotes/Annotations (if any for Paragraph 14, second part):
“Key to advanced practice” (至行之要): Literally “the most essential aspect of practice,” indicating that meditative concentration (定) is crucial at higher stages.
“Path-strength of liberating wisdom”: Refers to the power arising from directly realizing one’s fundamental essence (the nature of mind) and applying this realization in all situations, thus preventing any resurgence of karmic defilements.
English Translation (Paragraph 15, first part):
“Key to advanced practice” implies that “seeing, concentration, and practice” includes concentration (定) as critically important. “Liberating wisdom” here refers to what was discussed earlier about realizing the fundamental essence and sustaining that realization. “Path-strength of liberating wisdom” means the immeasurable power of function that arises from directly seeing the fundamental essence, referred to in Chan as “great potential and great function.” Here, “resting the mind” (休息) indicates temporarily halting thoughts. The practice of “resting the mind” means suppressing thoughts so that none arise—like using a stone to hold down weeds. Restricting yourself to just the practice of resting the mind leads to worldly levels of meditative absorption. Though you may go beyond the desire realm, you still have not surpassed the form and formless realms; you remain in the heavenly realms of the three realms of cyclic existence (欲界、色界、無色界).
Original Text (Paragraph 15, first part):
「至行之要，意即『見、定、行』中的『定』至為重要。解脫智，指前面講過的見宗與保護。解脫智之道力，是指從本體之見上起無量妙用的力量，這就是禪宗裏講的大機大用。在這裏，『休息』指的是休心息念。休息之行持，就是壓念不起——『搬石頭壓草』的功夫。唯住休息之行持，就是只停留在壓念不起的階段。我們前面提到過『欲界、色界、無色界』三界，這裏的『色界、無色界』就是指的『四禪天』（色界）和『四空天』（無色界）。」
English Translation (Paragraph 15, second part):
Why is it that mere resting the mind, without realizing the fundamental essence and actualizing its function, fails to transcend form and formless realms? Because “it has not subdued the arising conditions of greed and anger, nor the flow of various karmic actions.” Through resting the mind, one can temporarily subdue thoughts of greed and anger, but the underlying causes for greed and anger remain. “Conditions” means the circumstances that cause them to arise. Resting the mind does not break through the root ignorance of not recognizing one’s fundamental nature. Hence, when faced with outer stimuli, one still becomes helplessly subject to their pull, unable to remain free. Delusion leads to action (業), and action leads to retribution; cause and effect thus revolve, perpetuating the six destinies. This cyclical flow of karmic activities is “the flow of various karmic actions.” Dwelling solely in the resting of the mind can only hold greed and anger at bay for a time; it does not eradicate the arising conditions of greed and anger. In Chan parlance, this is like “soaking a rock in cold water”—the water is still, but it cannot nourish a living dragon. Once the power of concentration weakens, habitual tendencies surge, making greed and anger even stronger, like lifting the stone off the grass, letting it spring forth again. Of course, such a practice cannot conquer the flow of actions and cannot liberate you from cyclic existence.
Original Text (Paragraph 15, second part):
「這段話的意思是：雖然說修定，乃至閉關專修定力，是至關重要的行持，但如果只是休心息念，而沒有證體起用的力量，那還是世間禪定，儘管超越了欲界，還沒有超越色界和空界，還在六道的天道裏。
這是什麼緣故呢？『因未能克制貪瞋緣起及諸行業流』。他能休心息念，『貪、瞋』可以暫時伏住，但生起貪瞋的條件還在。緣，就是條件。『貪瞋緣起』，就是生起貪瞋的條件。為什麼休心息念不能克制貪瞋緣起呢？因為他不認識本性，對境生心的習氣還在。境界來了，就不得自由，被境所轉了。譬如美女現前，你為了克制淫欲心，把她看成白骨骷髏、皮包膿血，也還是對治法。從根本說來，凡所有相，皆是虛妄，一切相都是真心顯現的影子。若真心朗然現前，覓男女相了不可得。真心朗然現前，對境不失，就是解脫智之道力。若無此道力，就要為境界所惑、隨境界而轉。因惑而造業，因業而受報，因因果果，果果因因，六道輪迴，無有出期，這就是『諸行業流』。住於休心息念之『定』，只能暫時伏住貪瞋，卻不能克制貪瞋緣起，這在禪宗裏叫做『冷水泡石頭、死水不藏龍』。一旦定力消退，習氣泛起，貪瞋更甚，如石壓草，石去草生，當然不能克制諸行業流了。」
English Translation (Paragraph 16, first part):
“Because one has not gained the path-strength of a resolute mind, in pleasant conditions that satisfy one’s desires, one gives rise to greed and attachment; in adverse or opposing conditions, one generates anger and resentment—just as one would feel suffering sensations and thoughts when facing illness.”
Original Text (Paragraph 16, first part):
「以未得決定心之道力故，於喜欲境順緣生貪愛、逆境拂緣生瞋恨，如對病痛生苦受想等。」
Footnotes/Annotations (if any for Paragraph 16, first part):
“Resolute mind” (決定心): In this context, the mind firmly established in realization of its fundamental nature, free from wavering under any circumstance.
[Continuing the Translation Exactly Where We Left Off]
Below, we continue from Paragraph 16 (second part). As before, we will present each paragraph’s complete English translation, then the original Chinese text, followed by any footnotes or annotations if needed.
English Translation (Paragraph 16, second part):
One who has not attained the path-strength of a resolute mind is precisely one who has not recognized the fundamental nature. If you do recognize the fundamental nature, you understand that all phenomena are illusory; you understand that all phenomena are but reflections of the true mind—at root, there is nothing to grasp. You will not waver when confronted with circumstances; hence you must personally verify the fundamental nature. The Great Seal directly instructs us to see the nature, then protect and nurture it—refining ourselves through engagement with phenomena. This training involves dissolving both the body and the world into emptiness and genuinely seeing the fundamental nature, so that you truly develop “the path-strength of a resolute mind.” Without training, you will have no strength. Although in the lecture hall you may feel a temporary surge of strength, you might forget it as soon as you walk out the door; that will not suffice. One must engage in concrete, down-to-earth practice.
To illustrate two approaches: The first is that, upon hearing instructions and recognizing the fundamental nature, you then protect it moment by moment—morning, noon, and night, in adversity or prosperity—so that whenever a wandering thought arises, you immediately redirect it without chasing after it, carrying on in this manner for a long time. The second is to cultivate a specific method, whether reciting the Buddha’s name, investigating Chan, or practicing the Mind-Centering Dharma. Not only should you practice diligently on the cushion, but also practice mindfulness off the cushion—unceasingly aware of each moment—so that in due course this becomes effective. Otherwise, if you see something beautiful, you will still become stirred by it; if you encounter adversity, you will still grow angry or resentful. Hence the text says, “In pleasant conditions that satisfy one’s desires, one gives rise to greed and attachment; in adverse conditions that thwart one’s desires, one gives rise to anger and resentment.”
Original Text (Paragraph 16, second part):
「未得決定心之道力，即不認識本性。如果你認識了本性，曉得事物都是假的，曉得事物都是真心的影子，絕對不疑，對境就不動心、不著相了。因此我們必須實證本性。大手印指示我們見性，教導我們勤於保護，在境界上鍛煉，在鍛煉中實證。我們就要在鍛煉中，把身心世界都化空，真正見到本性，那才有『決定心之道力』。若不鍛煉，就不會有力量。你在這兒聽聽講，此時好像很有力量，一出門馬上就忘掉了，那有什麼用處呢？還是要踏踏實實地做功夫。現介紹兩種做功夫的方法：一種是聽到開示，認識了本性後，時時刻刻保護它，『朝於斯，夕於斯，流離於斯，顛沛於斯』，時時刻刻保護它不動，才有念起就把它轉過來，不跟它跑，長期堅持這樣做。另一種是修個具體的法門，或念佛，或參禪，或修心中心法。不僅座上做功夫，座下也要做功夫，要時時觀照，綿密保任，這樣才會有效果。不然，看見美好的東西，你還是會動心的；碰到違逆的境遇，你還是會發怒怨恨的。這就是『於喜欲境順緣生貪愛、逆境拂緣生瞋恨』。」
English Translation (Paragraph 17, first part):
Next, let us present a few examples of masters facing the condition of sickness, to see how the ancient worthies dealt with it. Chan Master Mazu Daoyi was an exceptional great patriarch of the Chan tradition, known as “Great Master Ma.” He personally guided over a hundred disciples to genuine awakening, who then spread throughout the land, benefiting countless people. Late in life, Great Master Ma fell ill. When the prior came to inquire about his health—“Master, how are you feeling these days?”—Mazu replied, “Sun-faced Buddha, Moon-faced Buddha.” This enigmatic phrase alludes to daytime as “sun-faced,” symbolizing good health, and nighttime as “moon-faced,” symbolizing illness. “Buddha” is awakened awareness. Whether day or night, whether healthy or ill, he is established in awareness. With just six characters, he clearly revealed “the path-strength of a resolute mind.”
During the Song Dynasty, Chan Master Ciming Chuyuan was likewise a remarkable great patriarch. In his old age, he suddenly had a stroke, leaving his mouth crooked. His attendant was alarmed: “What shall we do? You have spent your life reviling the Buddha and insulting the Patriarchs, and now behold this!”—implying it was karmic retribution. Master Ciming said, “Do not worry; I shall set it right for you.” He placed his hand on his twisted mouth to straighten it, and instantly it returned to normal. Illness is also karmic obstruction, but “once understood, karmic obstruction is originally empty; if not understood, one must still repay one’s past debts.” Thus, for a great patriarch, if he chooses to endure it, he simply endures it; if he chooses not to endure it, it ceases on the spot. The body is like a dwelling, inevitably subject to decay. If you can stay, you stay; if you cannot, then relinquish it without regret. If the house breaks down but you still cling to it, suffering naturally follows, and that suffering is self-inflicted.
Original Text (Paragraph 17, first part):
「現舉幾則病緣現前的例子，看看古德是怎樣對待病緣的。馬祖道一禪師是一位了不起的禪宗大祖師，世稱『馬大師』，他教導出百餘位證成大道的弟子，分赴各地，教化天下。馬大師晚年生病了，當家師去慰問：『和尚近日尊候如何？』馬大師說：『日面佛，月面佛。』這是什麼意思啊？日面是白天，比喻健康時；月面是晚上，比喻生病時。佛者，覺也。白天在覺裏晚上也在覺裏，健康時是這樣生病時也是這樣。語雖只有六字，卻簡捷明瞭地道出馬大師那『決定心之道力』。
宋朝的慈明楚圓禪師也是一位了不起的禪宗大祖師，他晚年突然中風，嘴都歪斜了。他的侍者急得跺腳：『當奈何！平生呵佛罵祖，今乃爾。』這可怎麼辦哪！平時你呵佛罵祖，現在報應了。慈明禪師說：『無憂。為汝正之。』你不必發愁，我給你把它正過來就是了。說著，用手把嘴搬正，那歪了的嘴立即就正常了。病痛也是業障，『了即業障本來空，未了應須還宿債』，業債在了道的大祖師身上，要受就受，要不受就不受。身體就像一所房子，總有壞的時候，能住就住，不能住捨掉它就是了。它若壞了，你還貪戀不捨，痛苦就來了，這痛苦是你自己找的。」
English Translation (Paragraph 17, second part):
Another example: Chan Master Cuiyan Kezhen, shortly before his passing (nirvāṇa), manifested a severe illness, thrashing and groaning in pain on the mat. His attendant cried out, “You spent your life reviling the Buddha and insulting the Patriarchs—how can you end up like this?” Implying that he, too, was suffering karmic retribution. Master Cuiyan glared at him: “Do you also hold that interpretation?” Immediately, the master sat upright in lotus posture and ordered the attendant to light incense. As soon as the fragrant smoke arose, the master entered nirvāṇa.
Now, if Master Cuiyan was able to pass away seated upright at will, why did he previously display such agonizing suffering? He was using his own physical form to teach: suffering itself is liberation, afflictions are bodhi, birth-and-death is nirvāṇa. What moment did he ever “experience suffering over illness”?
Original Text (Paragraph 17, second part):
「也不一定都是這樣，再舉一例：翠岩可真禪師行將涅槃的時候，示現極其痛苦的病相，在地下鋪的席子上輾轉反側，不停地翻來覆去。他的侍者哭著說：『平生呵佛罵祖，今何為乃爾？』要不是你平時呵佛罵祖，現在怎麼會這樣呢？翠岩禪師盯著侍者看了一會兒，呵斥他：『汝亦作此見解邪？』你也是這種見解嗎！於是翠岩禪師跏趺而坐，令侍者燒香。香煙才起，禪師就圓寂了。諸位，既然翠岩禪師有坐脫立亡的把握，為什麼還示現那麼痛苦的病相呢？他是在以身說法：痛苦即解脫，煩惱即菩提，生死即涅槃。他何曾『對病痛生苦受想』啊！」
English Translation (Paragraph 18, first part):
If you do “experience suffering over illness,” then suffering will indeed torment you, and the illness demon will take full advantage. But if your mind does not dwell on the illness—“All right, ache if you must, no problem”—you will find that you do not really feel pain. Likewise, in practicing the Mind-Centering Dharma, when you form the mudrā and your fingers start aching, do not focus your mind on your hands; rather, keep your attention on the mantra. If your mind forgets about your hands, you will not feel pain. But as soon as you rejoice and think, “Hey, my hands don’t hurt anymore,” the pain promptly returns. In the end, the experience of pain depends on whether or not the brain accepts it. As long as our mind is empty and unbound, illness can also spontaneously resolve; even if it remains, you will not feel it as suffering.
From the Pure Land perspective: “At the moment of death, the body experiences no pain, the mind is undisturbed, and the thoughts do not scatter.” “The body experiences no pain” refers to not being tormented by illness; it does not necessarily mean an absence of all bodily afflictions. If, when you are ill, you refrain from thinking about the sickness and focus solely on reciting the Buddha’s name—“Amitābha, Amitābha, Amitābha…”—with all attention on the Buddha-name, you will not notice any pain. Thus, the body is not in pain. If your mind becomes unsettled by the pain—“Ouch, ouch!”—the distress is unbearable. If you practiced diligently beforehand, your skill would be profound, and matters like sickness or pain would not trouble you. “If the mind can transform external things, that is Buddhahood.” If one genuinely keeps the mind empty and unbound, illness itself can be overcome, just as in Chan Master Ciming’s example, where he immediately corrected his crooked mouth with his hand. If one’s practice is slightly less advanced, one can still avoid suffering over the illness. Therefore, we must always keep the mind empty and pure. Otherwise, when sickness arises at the end of life, pain and misery overwhelm, and the mind becomes agitated.
I have encountered many Pure Land practitioners at the end of their lives. People would remind them: “This is the crucial moment—you are about to go to the Western Pure Land. Make every effort to recite the Buddha’s name!” And they would respond, “Oh dear! Recite the Buddha’s name? I’m in too much agony—I can’t do it.” They simply refused, their minds thrown into confusion. Our current effort to recite the Buddha’s name is precisely to prepare for that single instant before death arrives, so that we can remain undisturbed at that moment and continue reciting “Amitābha, Amitābha…” In this way, one can be absolutely certain of rebirth in the Western Pure Land. Everyone, please practice diligently! There are indeed innumerable examples of this principle.
Original Text (Paragraph 18, first part):
「你如果『對病痛生苦受想』，那就不得了了，病魔就起勁地折磨你。如果心不住在病痛上，『你痛你就痛好了，沒關係，無所謂』，反而不覺得痛了。再如修心中心法，結手印手指很痛時，心不要想到手，注意力集中在咒上，忘記了手，就不覺得手痛了。但你一起歡喜心：『咦，手不痛了。』這麼一想，馬上手又痛起來了。所以，痛苦的感覺終歸還是大腦接受不接受的問題。只要我們心空無住，有病也會好的，縱然痛也不覺得痛苦。淨土宗是這樣講的：『臨命終時，身無痛苦，心不顛倒，意不散亂』。身無痛苦，就是不為病所苦，不一定一點病也不生。能在生病時不想著病，只管念佛：『阿彌陀佛、阿彌陀佛、阿彌陀佛……』，注意力集中在佛號上，感覺不到痛苦，那就是身無病苦。如果你心亂了，想著病痛，『哎喲，哎喲！』那就痛得要死了。假如你平時很用功，有很深的功力，那就沒有什麼病不病、痛不痛了。『心能轉物即如來』，若真的作到心空無住，病也能轉，就像慈明禪師，用手一搬，那因中風而歪了的嘴立即就正常了。功夫稍淺點，也能不為病所苦。因此我們要時時刻刻令心空淨。假如我們心不空淨，臨終為病所逼，痛苦、難過，心就不安了。我見過很多修淨土的人，臨命終時，囑他說：『你現在要努力念佛，這是關鍵時刻，你就要生西方了。關鍵時刻到了，趕快念佛吧。』你猜他怎麼說，他說：『哎喲！還念什麼佛啊！我都快痛死了，難過得要命，念不出來了。』他就是不念，因為他的心散亂了。我們現在用功念佛，是預備臨命終時的一剎那時用的。能夠在臨命終時心不散亂，還這樣『阿彌陀佛、阿彌陀佛……』，往生西方極樂世界就絕對有把握了。大家好好用功吧！這樣的例子實在是太多了。」
Brief Explanation of Key Concepts:
1. Non-Discriminating Wisdom (無分別智): Refers to a state of śamatha and vipaśyanā free of conceptual elaboration—“alert yet still, still yet alert”—where mind abides in intrinsic clarity without clinging to subject-object duality.
2. Fundamental Essence (本體): One’s original mind or Buddha-nature—intrinsically empty yet luminously aware—which neither arises nor ceases.
3. “The Net of Contrived Endeavor” (有作為之網): The entrapment that comes from fixating on attaining results or extraordinary states (e.g., psychic powers), thereby losing the spontaneous freedom that characterizes genuine liberation.
4. Resolute Mind (決定心之道力): The unwavering stability that arises once the fundamental nature is directly realized and continuously nurtured.
5. Illness and Karma: Illustrations of how advanced practitioners—upon recognizing the illusory nature of body and mind—may either endure or dissolve illness without mental suffering, demonstrating the non-duality of suffering and liberation.
Bibliographic References:
• Author: Yuanyin Laoren (元音老人)
• Title: Ganges Great Seal (Eleventh Lecture) (恒河大手印・第十一講)
This completes the requested translation.
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