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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)
1. Tögal (脫噶): A practice in the Dzogchen tradition of Tibetan Buddhism that involves visionary experiences of lights and images.
2. Phat (“呸”): A powerful mantra syllable used in Tibetan Vajrayāna practice to cut through discursive thought and attachment immediately.
Brief Explanation of Key Concepts
• Ganges Mahāmudrā (恒河大手印): A direct, spontaneous approach to realizing the mind’s fundamental nature, emphasizing non-dual awareness and effortless abiding.
• Non-Practice as Practice: The teaching that genuine practice arises from recognizing the mind’s innately awakened nature rather than contrived effort.
• Mother Luminosity and Child Luminosity: In Vajrayāna, “mother luminosity” refers to the innate luminosity of the ground (primordial gnosis), and “child luminosity” refers to the practitioner’s experiential recognition of it (actualized gnosis). Their union signifies perfect realization.
• Emptiness, Bliss, Clarity: Provisional experiences arising in practice. One should not cling to them, lest they obscure the deeper realization of the mind’s fundamental nature.
• Observing (觀照) / Protecting (保任): Constant mindfulness or vigilance in daily life—beyond formal meditation—ensuring that one neither suppresses nor indulges in arising thoughts, maintaining the inherent stability of the mind.
Bibliographic References / Acknowledgments (if applicable)
• Excerpts from “Ganges Mahāmudrā” by Elder Yuan Yin (元音老人).
• Additional doctrinal references to Dzogchen (大圓滿), Chan (禪宗), and Vajrayāna practices, as well as classical Chinese and Tibetan medical and philosophical concepts.
(End of Translation)
