Posts
English:
Master Yuanyin’s Discourse in Shanghai
Chinese:
元音上海开示
English:
Instructions During the Empowerment of the Heart Center Transmission Method
Given in Shanghai, August 1993
Chinese:
传心中心法灌顶时之开示
一九九三年八月讲于上海
English:
The Mind Ground Dharma Door
Chinese:
心地法门
English:
When practicing the Heart Center Method, during meditation you should use the method of Vajra Recitation—that is, slightly move your lips to recite the mantra without making a sound. Reciting aloud injures the qi, while silent recitation harms the blood. In our practice, we must first take care of our bodies and not damage them; therefore, during meditation and cultivation, we should protect our physical well-being. However, if during sitting, the seeds are agitated, the mind becomes restless, and you cannot remain seated, or if you become drowsy and fall into sleep with chaotic dreams, then you should recite the mantra aloud to eliminate these confused delusions and sleep demons so you can enter samadhi. When not encountering such situations, still use the Vajra Recitation method to chant the mantra.
Chinese:
修心中心法，上座时用金刚持的方法，即嘴唇微动持咒，不出声。因为出声念咒伤气，默念伤血。我们修法首先要注意身体，不能把身体弄坏，所以打坐、修行要把身体保护好。但是坐到种子翻腾、心里烦乱、坐也坐不住的时候，或是坐到昏然入睡、乱梦当前时，就要出声念咒，把那些混乱的妄念和睡魔除掉才能入定。没有遇到这种情况的时候，还是用金刚持的方法持咒。
English:
The speed of mantra recitation should be ten to twelve times per minute. When reciting, you must “recite in the mind and hear with the ears,” letting each syllable pass through your mind—not reciting mindlessly. Use your ears to listen to the mantra sound arising from your mind, hearing it clearly and distinctly. Only in this way can you capture the deluded thoughts, keep them from moving, and gradually enter samadhi.
Chinese:
持咒的快慢是每分钟十至十二次。念的时候，要心念耳闻，就是一个字一个字的从心里过，不是有口无心地去念，要用耳朵聆听这从心里发出来的咒音，听得清清楚楚，这样才能将妄念摄住不动而渐渐入定。
English:
Our six sense faculties—eyes, ears, nose, tongue, body, and mind—among them, the mind faculty is like a monkey, habitually restless. It’s very difficult to make it quiet and free from deluded thoughts, but if you don’t stabilize it, you cannot enter samadhi, awaken wisdom, or attain the Way. Therefore, Great Strength Bodhisattva teaches us that when reciting the Buddha’s name, we must “collect all six faculties, so that pure mindfulness continues uninterrupted.” This means that when reciting the holy name “Amitabha Buddha” sincerely and earnestly, we must grasp the eyes, ears, nose, tongue, body, and mind, telling them not to move, so we can peacefully enter samadhi. Among these six faculties, the mind and ears are the most difficult to control. Closing your eyes to avoid seeing things can capture the eye faculty; reciting the mantra can capture the tongue faculty; not smelling different scents can capture the nose faculty; keeping the body from contacting external environments can capture the body faculty. However, human ears are very sensitive; they can hear sounds from very far away, even across a big mountain. External noises can disturb and annoy you. As for the mind faculty, it’s even harder to control. Even if you don’t want it to move, thoughts will involuntarily pop up from your mind. Why is this? It’s due to habitual tendencies accumulated over many lifetimes; it’s accustomed to moving and cannot stop. In Buddhist scriptures, this is called “manasikāra” (attention). It’s also the first of the five omnipresent mental factors in the Yogācāra school—attention, contact, sensation, perception, and volition. It exists within the eight consciousnesses, constantly stirring, like flowing water ceaselessly streaming, so it’s called “continuous flow of arising and ceasing,” very subtle, and we usually cannot see it.
Chinese:
我们的六根——眼耳鼻舌身意——其中的意根好比猴子一样乱动惯了，你要它安静不动不起妄念很难，但不把它摄住不动就不能入定、开智慧成道。因此大势至菩萨教导我们念佛须“都摄六根，净念相继”。就是念佛时要至诚恳切地以“阿弥陀佛”这句圣号把眼耳鼻舌身意都抓住，叫它不要动，才能安然入定。这六根当中，以意、耳二根为难摄。眼睛闭上不看东西就能摄住眼根；嘴持咒就能摄住舌根（舌头）；鼻子不闻异味就能摄住鼻根；身体不接触外境就能摄住身根。但是人的耳朵最灵敏，很远很远的声音都能听见，隔着一座大山的声音也听得见，外面噪音会吵得你心烦。至于意根，更难摄住，不要它动，意念会不由自主地从心里跳出来。为什么呢？这是多生历劫的习气，它动惯了，不动不行。这在佛经中叫做“作意”。也是法相宗所说的五个遍行心所，意、触、受、想、思的第一个心所，它存在于八识当中，时时刻刻在蠢动，像流水一样不停地流，所以叫“流注生灭”，微细得很，只是我们平时看不见。
English:
Some people say, “We don’t have wandering thoughts when we’re not practicing or meditating, but when we do, we have thoughts. Does this mean that practicing has made things worse, causing these thoughts?”
No, it’s because when your mind is usually scattered, you don’t notice the wandering thoughts moving chaotically. When your mind becomes slightly calmer, you begin to notice them. What should we do then? How can we quiet these deluded thoughts? The only way is to use the ear faculty to capture the mind faculty. Use the ear faculty to quietly listen to the sound of reciting the Buddha’s name to capture the wandering thoughts. Since the mind cannot focus on two things at once, if you wholeheartedly listen to the Buddha’s name, focusing on it exclusively, the deluded thoughts will naturally stop moving. Therefore, when reciting the Buddha’s name, you must focus on the six characters “Namo Amitabha Buddha” or the four characters “Amitabha Buddha,” listening to each word clearly to capture the wandering thoughts and keep them still. Similarly, when reciting mantras, each syllable must pass through your mind, and your ears must hear them clearly to practice correctly. Therefore, the key to meditation is “reciting in the mind and hearing with the ears,” capturing the wandering thoughts to enter samadhi. Otherwise, if you sit here reciting mantras or the Buddha’s name while your mind is wandering in all directions, you cannot enter samadhi. You must “recite in the mind and hear with the ears,” wholeheartedly meditating.
Chinese:
有人说：“我们不修法不打坐没有念头，一修法打坐倒有念头了。是不是修法修坏了，有念头了？”
不是。这是因为平时心乱，看不见念头在乱动，等到你心里稍微静下来后，就看见念头在动了。这怎么办呢？怎么将妄念息下来呢？唯一的办法就是用耳根来摄意根。用耳根静听念佛的声音把妄念摄住，因为心无二用，一心听念佛，专注在佛号上，妄念就自然不动了。所以念佛要专注在“南无阿弥陀佛”六字或“阿弥陀佛”四字上。一个字一个字地听得清清楚楚，才能把妄念摄住不动。同样，持咒也需要一字一字从心里过，耳朵听得清清楚楚，才能如法。所以打坐的要旨就是“心念耳闻”，摄住妄念不动而入定。不然你坐在这里，嘴里念咒或佛号，脑子里面却七想八想，那就不能入定。一定要心念耳闻，死心塌地地打坐。
English:
However, the most important thing is to empty the mind. The purpose of cultivation is to transcend the Three Realms and not be within the Five Elements, so we must let go of everything to enter the Way. Laypeople have one more obstacle than monastics—they have families and more afflictions. Before one task is finished, another comes; there are endless things to deal with. Therefore, we must always be vigilant and see through these phenomena—they are all illusory and unattainable. If we don’t cling to them in our minds, coarse delusions won’t arise. Then, by diligently meditating and reciting mantras, subtle delusions will still inevitably invade. These are habitual tendencies accumulated over many lifetimes; they are used to moving and cannot stop suddenly. But don’t fear them. When thoughts arise, if you can see them and not pay attention to them, the delusions will naturally dissipate. If thoughts arise and you don’t see them, you’ll follow them, and you won’t be able to enter samadhi. When meditating, the most important thing is to let go of everything and keep the mind clear. When a thought arises, see it but don’t pay attention to it, dislike it, or suppress it. Disliking is itself a kind of deluded mind. Suppression doesn’t work either; you can’t suppress it to death. For example, pressing a stone on grass—once you remove the stone, the grass grows back; this doesn’t work. Even if you suppress it to death, it turns into wood or stone and cannot function. So we must use a lively method of transformation, not suppression. When thoughts arise, just ignore them and bring up the mantra; delusions will naturally transform.
Chinese:
但是，最重要的还是在心空。修行为的是跳出三界外、不在五行中，所以一切都要放下，才能入道。在家人比出家人多一重障碍，有家庭，烦恼多，驴事未去，马事又来，事情多得不得了。所以，我们时时要警惕，看破这些事相，都是假的，不可得，心里不恋着它，粗妄才可不起。接下来精勤用功打坐持咒，细妄又不免来侵袭，这是多生历劫的串习，动惯了，一下子停不下来，但不要怕它。念头跳出来你能看见，不理睬它，妄念自然化去。念头来了你看不见，那你就跟着念头跑了，这就不能入定了。打坐的时候最要紧的就是一切放下，心里要清清楚楚，念头一来就看到它，不睬它，也不要讨厌它、压制它。讨厌的本身就是一种妄心。压制也不行，压是压不死的，比如搬石头压草，石头拿掉之后，草又生起来了，这是不行的。纵或压死了，倒变成土木金石，不能起用了。所以要用活泼泼的转化法，不能用压制法。念头来了，只不睬它，把咒提起来，妄念自然转化掉。
English:
By diligently practicing meditation and reciting mantras in this way, when you reach the point of one-pointedness, the mantra will naturally dissolve and cannot be brought up. What is the reason for this? Because the mind that recites the mantra is still a deluded mind; there is subject and object—the mind that can recite and the mantra that is recited (the same applies to reciting the Buddha’s name, with the mind that can recite and the Buddha that is recited). Subject and object are both deluded minds. All relative things are illusory and not real; the true mind is absolute and formless. Anything with form is illusory. If we truly recite to the point of one-pointedness, all relative and illusory things will fall away and become nothing. At that time, the body, mind, and world will all become empty; even empty space will shatter, and the true, undeluded original nature will fully manifest.
Chinese:
如此精进修法打坐，修到一心不乱的时候，咒也就自然化脱提不起来了。这是什么缘故呢？因为我们持咒的心还是妄心，有能有所，即有能念之心与所念之咒（念佛也是如此，有能念之心与所念之佛），能所相对，都是妄心。相对的都是虚假的，不是真实的；真实之心是绝对待而无相的，凡是有相的东西都是虚幻的。假如我们真的持到一心不乱的时候，一切相对的虚幻的东西就都脱落化为乌有了。这时身、心和世界就统统空掉了，虚空也粉碎了，而真实不虚的天真本性才会全体显露出来。
English:
After receiving the empowerment and practicing the Heart Center Method, there is a process of diarrhea; don’t be afraid. This is because the power of the Dharma is taking effect. This method has immense blessing power, causing you to expel impurities, defilements, and habitual obstructions through bowel movements, changing your intestines—this is a good thing, so don’t be afraid.
Chinese:
经过灌顶修心中心法，有一个拉肚子的过程，不要怕，这是法的力量发生作用的缘故。这个法有极大的加持力量，叫你把污秽、垢染、习障都从大便排掉，换一换肚皮，这是好事，所以不要怕。
English:
After practicing for a period, when you read Chan (Zen) texts and understand them somewhat, that is enlightenment on the level of principle. Understanding words doesn’t have much use because without personal realization and insufficient meditative power, even if you understand some principles, you cannot withstand situations when they arise. Therefore, intellectual understanding cannot end birth and death; you must have realization and personally see your original nature to have power. “Seeing” of course is not seeing with the eyes but the mind-ground Dharma eye personally realizing the original nature. The original nature is formless; eyes can only see things with form. At that time, you no longer have a body; what eyes are there? What is there to see? Although the Dharma body has no form to see, it is not nihilistic emptiness; it is the true great function, great energy. All phenomena and realms in the world are its manifestations and transformations. For example, electricity cannot be seen by the eyes, but without it, the world cannot operate. Or like the “salty taste in seawater”—people can see the seawater, but cannot see the saltiness in it, yet it truly exists!
Chinese:
修法一段时间后，看禅宗的东西，有点理解了，那是理上的悟道。文字理解没有多大用处。因为没有亲证，定力不够，道理虽然明白一些，但是事情来了就挡不住了。所以解悟不能了生死，一定要证悟，亲自见到本性才有力量。“见到”当然不是眼睛见到，而是心地法眼亲证本性，本性是没有相的，眼睛只能见有相的东西，那时候你人也没有了，还有什么眼睛？还有什么看见？法身虽无相可见，但不是断灭空，它是真实的大功能，大能量，世界上举凡一切事相、境界都是它显现、变幻的。比如电，眼不能见，但离开它，世界就不能运转。又如“海水中盐味”，人能看见海水，海水里的盐味却看不见，但它确实存在！
English:
When we practice to the point where the conditioned mind ceases, the world becomes empty, and then spiritual knowing arises—we intuitively understand and realize the Way. Therefore, it’s called the mind-ground Dharma eye can see the Way. Once you have seen the Way, does it mean you’ve succeeded? Many people think that achieving this means success. Not so; there’s still a long way to go. You’ve just opened the treasure trove and seen a bit of a shadow; it’s only peripheral to the Dharma body and unrelated—you still cannot end birth and death. You must continue to strive forward and completely eliminate bad habits before it’s time to put it to rest. Based on this point, Pure Land practitioners often say that the Chan school is not good: even if you realize your original nature, you cannot end birth and death; it’s better to steadily recite the Buddha’s name in the Pure Land school and be reborn in the Western Pure Land to end birth and death.
Chinese:
我们用功到缘心息下，世界都化空，便时到神知，心领神会而见道了。所以叫做心地法眼可以见道。见道了是不是就成功了呢？很多人以为这样就成功了，不是的，没有成功，还差得远哩。刚打开宝藏见到一点影子，仅是法身边事，不相干，生死犹不能了，还须努力向前，除尽恶习才是了手时。基于此点，净土宗人常常说禅宗不好：纵然明心见性，生死也不能了，还不如净土宗念佛稳妥，生到西方极乐世界了生死的好。
English:
When you first realize your original nature, it’s just initial enlightenment, breaking through the fundamental inquiry—only stepping over the first threshold. Deluded habits still exist, and you cannot end birth and death. You must diligently protect and train your mind in situations, eliminating the deluded habits accumulated over many lifetimes until they are completely eradicated. Only when you truly correspond with what the Diamond Sutra says, “All appearances are illusory,” remaining unmoved in favorable circumstances and unperturbed in adverse ones, can you eliminate thought delusions and end the cyclical birth and death. The Diamond Sutra says: Past mind cannot be grasped, present mind cannot be grasped, future mind cannot be grasped. Since the mind cannot be grasped, what is there to move? A truly enlightened person has only this awakened nature; everything else is unattainable. You must go further; the awakened nature does not dwell even in unattainability—that is true completion. If you give rise to thoughts upon encountering situations and are moved by thoughts, then you are not someone who has realized the original nature. The reason Arhats have four stages is also based on whether they give rise to thoughts and movements. First-stage Arhats are pure and uncontaminated in forests, but when they come to cities, they cannot help but be dazzled and have thoughts arise—this is because the delusions of thought have not been eliminated.
Chinese:
刚刚明心见性的时候只是初悟，破本参，才跨过第一道门槛，妄习犹在，生死不能了。须勤于保护，历境练心，把多生历劫执着的妄习消灭光，真正做到与《金刚经》所说“凡所有相，皆是虚妄”相应，处顺境而不喜，遇逆境而不恼，丝毫无动于衷，才能了思惑而了分段生死。《金刚经》说：过去、现在、未来心皆不可得。心既不可得，还动什么？真见性的人只有这个觉性，其它一切都不可得，还须更向上，觉性与不可得也不住才为真了。若见境生心，随念而转，就不是见性开悟的人。罗汉之所以有四果之分，也是在是否生心动念上划分的。初果罗汉在山林里，清净无染，但是，到城市里就不免眼花撩乱思念纷起了，这就是思惑未了之故。思惑者，对境生心，迷于事相之思想也，就是对幻境惑当真实，产生占有之妄想也。
English:
During meditation, many phenomena may appear, such as auspicious visions of Buddhas, Bodhisattvas, light, and other good signs, or ugly demonic appearances—all should not be heeded. Anything with form is illusory; once you cling to appearances, you can easily fall into demonic states. Also, when you transition from having form to formlessness, certain changes may occur—for example, the body disappears, or the hands, feet, and head disappear, etc.—don’t worry about them. Moreover, if you feel like your breath is about to stop or your head is about to explode, there’s no need to be alarmed; this is the prelude to the falling away of body and mind. If you become afraid or startled, your previous efforts will be wasted, and you’ll exit samadhi. When the time is ripe, there will be a sudden great explosion; internally, the body and mind, and externally, the world will simultaneously disintegrate, even empty space will shatter, and the original nature will manifest. However, you must not cling to this explosion; if you cling to appearances, deluded thoughts will obstruct you—not only will you fail to explode, but you won’t even enter emptiness. The esoteric school has this advantage of often receiving blessings from Buddhas and Bodhisattvas, using external explosion sounds to trigger internal explosions, but you must not seek or anticipate it. Do not hold onto the thought of when it will come, and do not await or welcome it. All images in meditative states should not be heeded; they must be ignored. Remember the admonition from the Diamond Sutra: “All appearances are illusory.” All forms are illusory; if you ignore them, there will be no problem. If you pay attention and cling to them, you risk falling into demonic states.
Chinese:
在打坐的过程当中，有很多现象出现，如美好的佛、菩萨光明等善相，或丑恶的魔相，都不要理睬它。有相的东西都是假的，一着相，就容易着魔。还有，当你从有相过渡到无相的时候要起一些变化：如身体没有了，或手脚和头没有了等等，都不可管他。更或气要断了、头要爆炸了，也毋须惊怖，这是身心将脱落的前奏。一害怕，一惊觉，即前功尽弃而出定了。等到火候到时一下子大爆炸，内而身、心，外而世界一齐销殒，虚空也粉碎，本性即现前。不过你不能着相求这个爆炸，一着相即被妄念所遮，非但不能爆炸，连空也入不了。密宗就有这个好处，常常得佛菩萨的加被，以外界的爆炸声引起内心的爆炸，但是千万不能求，想它什么时间来，更不能将心等它或迎它来。打坐定境中的一切形象都不能理睬，须置之不理。《金刚经》的警句须牢牢记住：“凡所有相，皆是虚妄。”一切色相都是假的，不睬它就没事。一理睬执着它，就有着魔之虞。
English:
A second-stage Arhat, when a thought arises, immediately becomes aware in the next moment. Although they can be unattached to appearances and return home to sit peacefully after awakening, thoughts still arise and cease, and there is still arising and ceasing. Therefore, they still need to undergo several cycles of birth and death before they can end the cyclical birth and death. Therefore, opening one’s original nature is not a major accomplishment; one must continue to diligently eliminate habitual tendencies to reach the stage of a third-stage Arhat, who remains unmoved in all situations, and further advance to the state of unconditioned, reaching the level of Avaivartika (non-retrogression)—only then is it the initial stage of completion. Anything with thought, deluded feelings, or contrivance is conditioned. From the first to the seventh ground, one still practices conditioned cultivation; entering the eighth ground is unconditioned. Although the seventh ground has realized the unconditioned, there is still a shadow of the unconditioned, which is still not pure. Only at the eighth ground does the shadow of the unconditioned disappear. Therefore, each of us must assess ourselves to see if we are completely unmoved in the face of situations. If we still have fluctuations of deluded mind in ordinary times, then it’s not sufficient. If we cling to circumstances in realms, it’s even more insufficient. At all times and places, the mind must be as clear as a mirror, able to respond according to conditions without attachment—true emptiness and marvelous presence, marvelous presence and true emptiness, that is true enlightenment.
Chinese:
二果罗汉，前念才动，后念就觉。虽然能不住相而于觉后归家稳坐，但是念有起灭，还是有生有灭。所以还要有一番生天落地的生死，然后才能了分段生死。因此，打开本来之人并不是大事完结，还要好好地勤除习气，进入三果罗汉达遇事不动心的阶段，更向上进入无为之境，达到阿毗跋致的地步，方为初步了手。有思想、有妄情、有造作都是有为。修行从初地、二地、三地……到七地都是有为，入八地才是无为。七地虽然已证到无为了，但是还有个无为在，还有个无为的影子，还是不干净。到八地，无为的影子才取消。所以，我们每个人要衡量一下自己，看看是否对境心一点都不动，平时如还有妄心起伏，那就不行，在境界当中，若着境，更不行。一切时、一切处心空如洗，能够随缘起用，不执着，真空妙有、妙有真空，那才是真开悟。
English:
Besides meditation, the most important thing is to practice in daily life. Always watch yourself; when a thought arises, immediately see it and not follow it. If you don’t see it when it arises and only realize after it has run a long way, it’s not acceptable. The Chan school says: Don’t fear the arising of thoughts; only fear becoming aware too late. When thoughts arise, don’t be afraid; just fear not knowing and following the thoughts—that is birth and death. If you’ve followed the thoughts for a long time before realizing, it means you’ve been dead for a long time, and it shows you cannot end birth and death in the future. If we can, as soon as a thought arises, become aware of it and not follow it, we can be free in rebirth. Being free in rebirth doesn’t mean birth and death have ended; there’s still birth and death, but you can be your own master at the moment of birth and death, going wherever you want, not being led by karmic obstructions, and not passively undergoing retribution.
Chinese:
除打坐之外，最重要的是平时用功。时时看着自己，念头一起就看见，不跟着跑。念头起了看不见，跑了一大段才觉得，才知道，那就不行。禅宗说：不怕念起，只怕觉迟。念头起了不怕，只怕你不知道，跟着念头跑，就是生死；跟着念头跑了一大段才知道，就是已死去多时了，也就证明你将来生死不能了。假如我们能做到前念起，后念觉，不跟念头跑，就能受生自在了。受生自在不是已了生死，还有生死在，不过在生死当头能够自己作主，要到哪里就到哪里，不受业障牵连，随业受报了。
English:
Levels of Practice
Chinese:
功夫程度
English:
First Stage of Practice: When a thought arises, do not follow it. If you can avoid following arising thoughts, you can be the master amidst birth and death, not led by karma, and attain great freedom.
Chinese:
做功夫的第一步：念起不随。能做到念起不随就能于生死当中做得主，不为业牵，得大自在。
English:
Second Stage: Personally realize the unfabricated/unconditioned. Let all things come freely; my mind remains unmoved. This is true compliance, not suppressing it from moving. Suppressing it doesn’t work. You must freely handle all kinds of matters, harmoniously adapt to all circumstances, without any sense of good or bad differences—not rejoicing in good, not disliking bad. Only then can our mind be calm and reach the state of equality and unfabricated/unconditioned. At this stage, you can transform freely, and cyclical birth and death will be ended. The first stage is being free within birth and death; the second stage is transforming freely—able to turn the coarse into the subtle, the short into the long, reaching the position of an eighth-ground Bodhisattva, capable of manifesting at least over thirty mind-made bodies.
Chinese:
第二步：亲证无为。一切事情尽管来，我心不动。这是真正随顺，而不是压住它不动。压住它不动是不行的。要尽管应酬各种事情，随顺一切事缘，没有什么好的，没有什么坏的差别感，好的不喜，坏的不厌，这样我们的心才能平静，而到达平等无为之境。做到这个地步就能变化自在了，分段生死也就了了。第一步是在生死当中得自在，第二步是变化自在，能变粗为细，变短为长，到达第八地菩萨的位次，至少能显现三十多个意生身。
English:
Third Stage: Eliminate the subtle continuous flow. The subtle continuous flow refers to the “manasikāra” mentioned earlier. This “attention” flows in the field of the eight consciousnesses; usually, you can’t see it. Only by deeply entering the great samadhi of Vajrasattva can you see and eliminate it. At this stage, after completely eradicating the subtle continuous flow, you can manifest hundreds of thousands of millions of transformation bodies to liberate countless sentient beings. Only then have you truly reached home; it’s not enough to just awaken—you still have a long way to go, so you must practice diligently.
Chinese:
第三步：微细流注消灭。微细流注就是上面讲的作意。作意在八识田里流动，你平时看也看不见，深入金刚萨埵大定，才能见到而消灭它。到这一步，微细流注都消灭光后，能显现百千万亿化身，度百千万亿众生。这时候才真到家，不是一开悟就好了，差得远，所以，还要好好的用功。
English:
Without bodhicitta, one cannot attain the Way. What is bodhicitta? Simply put, it is “seeking the Buddha Way above, transforming sentient beings below.” We practice the Dharma to transform sentient beings, not for self-liberation.
Chinese:
没有菩提心是不能成道的。什么是菩提心呢？简单讲解就是“上求下化”：上求佛道，下度众生。我们修法是为了下化众生，而不是为了自了。
English:
Today, everyone has the supreme blessing to receive this Dharma. Practicing Zen requires decades of devoted inquiry to open the original mind, and now, with daily commitments, time doesn’t permit continuous Zen investigation. Relying on the Heart Center Method, with the Buddha’s empowerment, is much more convenient and faster. Practicing Zen through self-effort is like walking on two feet, while practicing the Heart Center Method with the Buddha’s empowerment is like riding a car or flying a plane—so there’s a difference in speed. You must cherish, respect, and protect this Dharma, and practice diligently and continuously. You cannot practice today and stop tomorrow; that will certainly not lead to achievement. The Heart Center Method is marvelous in integrating all methods into one. Buddha Shakyamuni said that practicing the Heart Center Method and forming the fourth mudra can lead to rebirth in the Western Pure Land, and even in any Pure Land of the ten directions according to one’s vow—that is the Pure Land School. Opening the original mind and seeing the true nature—that is the Zen School. Ultimately, when the mind communicates with the worlds of the ten directions, the ten directions’ worlds are fully encompassed in my mind; all Buddhas are in my mind, and I am in the minds of all Buddhas. Light reflects light, interpenetrating infinitely without obstruction—that is the Huayan School.
Chinese:
今天大家能得到这个法真是无上的福报。修禅需要几十年尽心参究才能打开本来，而且现在一天到晚的参禅，时间不允许，依靠心中心法，假佛力加持就方便快速多了，参禅自力修行等于用两只脚走路，修心中心法得佛力加持等于乘车子、乘飞机，所以二者有时速上的不同。你们得到这个法须珍惜、慎重、爱护，更要连续不断地精勤修行，不能今天修修，明天停停，那决定不能成就。心中心法更妙在融万法于一炉。释迦佛讲，修心中心结第四印能生西方净土，更能十方净土随愿往生，这就是净土宗；打开本来见到本性，这就是禅宗；证到最后，心通十方世界，十方世界在我心中圆，诸佛在我心中，我在诸佛心中，光光互摄重重无尽彼此交参无碍，这就是华严宗。
English:
Therefore, when we say that the Esoteric School of the Mind encompasses all schools without exception, it is not an exaggeration. Obtaining this Dharma is not easy; I urge everyone to practice diligently, persist in meditation and contemplation, and do not take it lightly. More importantly, practice off the cushion as well; it’s not acceptable to let loose like a wild horse after sitting for two hours. You must also be mindful and observe in all activities—walking, standing, sitting, and lying down—to correspond with the Great Way.
Chinese:
所以，我们说心密一宗包括诸宗无余，实非过语。此法得之不易，务请大家好好用功，坚持打坐、观照，切勿等闲视之，更重要的还是在坐下用功，不是坐两个小时就可以放野马，乱来了。还须于行、住、坐、卧处时时不忘观照，才能与大道相应。
English:
Six Key Points of Practice
Chinese:
修行的六个要点
English:
First: Let go of everything and practice wholeheartedly. Clinging to worldly matters and being unable to let go—what use is that? All things in this world are formed by conditions, without any real substance, like passing clouds and smoke—illusory and unreal, unattainable, and you can’t take them with you. Even your own body is illusorily present, cannot be preserved, and is unattainable; so things outside the body are even more so. Therefore, recognizing things as real and holding onto them tightly is a foolish act unworthy of a wise person’s smile. Learning Buddhism and cultivating the Way is the great endeavor of great wisdom and courage, not something that people with small roots and small wisdom can undertake. To attain the Way, the first thing is to see through everything. Practice meditation wholeheartedly like a dead person; only then can you enter samadhi and awaken. If you sit on the cushion thinking this and that, with deluded thoughts running wild, then it’s over. You must let go of everything and be like a dead person.
Chinese:
第一：一切放下，死心塌地。恋着世间事物放不下，有什么用呢？这世界上的事事物物都是因缘合成，无有实体，犹如过眼云烟，虚而不实，求不得，拿不走。即连各位自己的身体也是假有，留不住，不可得，身外的东西就可想而知了。所以认事物为真，抓牢不放，是不值达者一笑的愚痴之事，学佛修道是大智大慧的大丈夫事业，不是小根小慧的人所能胜任的。要成道，第一要看破一切。死心塌地地打坐，才能入定开悟，假如在座上想这样、想那样，妄念纷飞地乱想，那就完了。一定要一切放下，像个死人一样才行。
English:
Second: Meditate and recite mantras, reciting in the mind and hearing with the ears. This is the essential method of practicing the Mind Esoteric Dharma, critically important for entering samadhi and awakening, so I repeatedly remind everyone to practice it without any deviation. People’s deluded thoughts are accustomed to moving; if you don’t concentrate on attentively listening to the sound of mantra recitation arising from the mind, capturing the mind faculty, deluded thoughts cannot cease. Without the cessation of deluded thoughts, how can you enter samadhi and awaken? Therefore, you must recite in the mind and hear with the ears, reciting each word from the mind, hearing it clearly with your ears, so you can capture the mind faculty from giving rise to deluded thoughts and gradually enter samadhi.
Chinese:
第二：打坐持咒，心念耳闻。这是修心密的要诀，对入定开悟，关系非常重大，所以再三提示大家，要毫无折扣地照之实行。人的妄念动惯了，不专心致志地倾听持咒的心声，把意根摄住，妄念息不下来，妄念不息何能入定、开悟？所以必须心念耳闻，一个字一个字从心里念出来，耳朵听得清清楚楚，才能摄住意根不起妄念，而渐渐入定。
English:
Third: Become aware as soon as a thought arises; neither suppress nor follow it. When a thought comes, you must be able to see it; if you can’t see it, you’ll follow it, and once you follow the thought, delusions will run wild, and you won’t be able to enter samadhi. Therefore, you must become aware as soon as a thought arises, neither following it wandering nor suppressing it from arising. Just ignore it, bring up the correct mindfulness, wholeheartedly recite the mantra; deluded thoughts will naturally dissipate, and you will peacefully enter samadhi.
Chinese:
第三：念起即觉，不压不随。念头来时，要能看见，如果看不见就跟着它跑了，一跟念跑，就妄念纷飞不能入定了。所以要念起即觉，既不随之流浪，也不压制不起，只不理睬它，提起正念，一心持咒，妄念自然化去而安然入定。
English:
Fourth: Sit at scheduled times, neither hasty nor sluggish. Meditate at scheduled times every day; forming a habit makes it easier to enter samadhi. It’s best to meditate in the morning, even better at dawn. When sitting, do not rush to enter samadhi; sit peacefully with a calm and ordinary mind, reciting the mantra unhurriedly and composedly, neither seeking to enter samadhi and awaken nor vainly seeking supernatural powers. The very thought of seeking to enter samadhi, awaken, or develop supernatural powers is a deluded mind. Once this mind arises, it obstructs your gate of self-awakening—not only will you not awaken, but you also cannot enter samadhi.
Chinese:
第四：按时上座，不急不缓。每天按时上座，养成习惯就容易入定，最好早上打坐，凌晨更好。坐时不要急于入定，心情平和地以一种平常心安然入座，不急不缓地从容持咒，既不要求入定开悟，更不妄求神通。以要求入定、开悟、发神通等的一念即是妄心，此心一起，即障自悟门，非但不得开悟，而且不能入定。
English:
Fifth: Observe after rising from sitting, continuously and subtly. Extend the calm and stable meditative skill developed during sitting into daily activities. In walking, standing, sitting, and lying down, use it calmly and naturally; observe continuously and subtly, being unattached to anything. Do not let external circumstances pull you along, nor wander with deluded thoughts.
Chinese:
第五：下座观照，绵绵密密。把打坐中的静定功夫推广到日常动用中去，在行、住、坐、卧当中冷冷自用；绵绵密密地观照，一切无住，既不让境界拉着跑，也不随妄念流浪。
English:
Sixth: Have a broad mind and embrace everything. Practitioners must not have a narrow mind; you must be magnanimous and embrace everything. Even if others are not good to me, I should be even better to them, without the slightest notion of love, aversion, joy, or dislike. Do all good deeds according to conditions and capacities, always and everywhere free and at ease, without a mind of worry over gain and loss, nor thoughts of slander or success and failure. This is the greatest supernatural power.
Chinese:
第六：心量广大，容纳一切。修道人心量不能小，要宽宏大量地容纳一切，纵然别人对我不好，我对他还要更好，没有丝毫爱、恶、喜、厌的观念。随缘随份地做一切善事，时时处处潇洒自在，没有患得患失之心，亦无毁誉成败之念。这就是最大的神通。
English:
Remember these six points and practice accordingly; you will definitely open your original mind and personally realize the Buddha-nature. If you practice these six points diligently without the slightest slack, I guarantee you can fully realize Bodhi and attain great accomplishment!
Chinese:
记住这六点，照之修行，绝定能打开本来，亲证佛性。做好这六点，丝毫不懈，保证能圆证菩提，得大成就！
