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| 佛法三藏十二部，汪洋浩瀚，博大精深，其所指归不外息妄显真，复本心性。正像《法华经》说：诸佛世尊唯以一大事因缘故出现于世。所谓大事因缘，就是开示悟入佛之知见即人人本具的智慧觉性。 | The Buddhist teachings—the Tripiṭaka and the twelve divisions of the scriptures—are vast as an ocean, broad and profound. Yet their ultimate aim is no more than to quell delusion, reveal the true, and restore one’s original mind-nature. As the Lotus Sūtra says: “The Buddhas, the World-Honored Ones, appear in the world solely because of the one great cause and condition.” This one great cause and condition is to open, reveal, awaken to, and enter the Buddha’s knowledge and vision—that is, the wisdom and awakened nature inherently possessed by every person. |
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| 《华严经》说：不了于自心，云何知正道。《楞严经》说：了然自知，获本妙心，常住不灭。《大日经》也说：云何菩提，谓如实知自心。因知千经万论莫不直指众生自性。 | The Avataṃsaka Sūtra says: “If one does not understand one's own mind, how can one know the true path?” The Śūraṅgama Sūtra says: “Clearly know for oneself, attain the fundamental wondrous mind, eternally abiding and never perishing.” The Mahāvairocana Sūtra likewise says: “What is bodhi? It is to know one’s own mind as it truly is.” Thus we know that the thousands of sūtras and myriad treatises all directly point to the intrinsic nature of sentient beings. |
| 故明自本心，见自本性，实为佛法的精髓，成道的关键。正如五祖弘忍大师所说：不识本心，学法无益。六祖惠能大师也独具慧根，高唱顿悟自性、见性成佛之说，所谓唯传见性法，出世破邪宗。 | Therefore, realizing one’s own original mind and seeing one’s own intrinsic nature are truly the essence of the Buddhadharma and the key to realizing the Way. As the Fifth Patriarch, Master Hongren, said: “If you do not recognize your original mind, studying the Dharma is of no benefit.” The Sixth Patriarch, Master Huineng, was likewise endowed with exceptional wisdom and vigorously proclaimed sudden awakening to one’s intrinsic nature and seeing one’s nature to become a Buddha: “I transmit only the Dharma of seeing one’s nature, which transcends the world and destroys erroneous doctrines.” |
| 从而使后世学人能舍末究本，直契心源，使顿教法门风行天下。影响所及，发展成为禅宗的五家七宗，陶冶龙象，人才辈出。 | This enabled later practitioners to abandon the branches and seek the root, directly accord with the source of mind, and spread the Dharma gate of sudden teaching throughout the land. Its influence developed into the five houses and seven schools of the Chan school, nurturing great Dharma exemplars and producing outstanding persons generation after generation. |
| 但近世以来，学佛者每视明心见性为畏途，不以悟证本体为要务，粘境著相，心外取法，因此起惑造业，轮转不息，学佛多年，痛苦依然。甚至不明一切佛法，都是善巧方便化度众生，无有定法可说，往往固执法见，执指为月，诤论胜劣，是非纷然，深可惋惜！ | Yet in recent times, Buddhist practitioners have often regarded realizing the mind and seeing one’s true nature as a daunting path. They do not take awakening to and realizing the fundamental essence as their foremost task; instead, they cling to circumstances and attach to appearances, seeking Dharma outside the mind. Thus they give rise to delusion and create karma, revolving without cease. Though they may study Buddhism for many years, their suffering remains unchanged. Some even fail to understand that all Buddhist teachings are skillful means for liberating sentient beings, and that there is no fixed Dharma to be taught. They often stubbornly cling to views of Dharma, mistake the finger for the moon, and dispute what is superior or inferior, right or wrong. This is deeply regrettable! |
| 元音老人（李钟鼎老居士）今年九十一岁，深入禅海，彻悟心要，隐居沪滨数十年，离亲断爱，弃绝名利，融通净密，随机施教，默默耕耘，毁誉不动。 | Master Yuanyin (the lay elder Li Zhongding), now ninety-one years old, has deeply entered the ocean of Chan and thoroughly awakened to the essential point of mind. For several decades he has lived in seclusion by the shores of Shanghai, leaving behind family ties and cutting off attachment, renouncing fame and profit. Integrating Pure Land and Esoteric Buddhism, he teaches according to each person’s capacity, labors silently, and remains unmoved by praise or blame. |
| 老人鉴于明心见性，彻悟本来，实为佛法的纲宗，因此大声疾呼，奋起提倡，并因时制宜，大力弘扬直指法直指人心，见性成佛。 | Recognizing that realizing the mind and seeing one’s true nature, thoroughly awakening to one’s original nature, are truly the guiding principle of the Buddhadharma, the Elder has issued an urgent call and vigorously promoted this teaching. Adapting it to the times, he has energetically propagated the Dharma of direct pointing: directly pointing to the human mind, seeing one’s nature, and becoming a Buddha. |
| 又鉴于禅宗行人，因无明师钳锤逼拶，往往参究多年，了无消息，故常以与禅相近而修法简捷的无相密乘心中心法，方便接引学人，便仗三密加持之力，速得定慧，豁开正眼。随学善信络绎不绝。 | He also recognizes that Chan practitioners, lacking the forceful guidance and probing examination of an accomplished teacher, often investigate for many years without receiving any news. Therefore, he frequently uses the formless esoteric Heart-of-Heart Dharma, which is close to Chan and simple and direct in practice, as a skillful means to guide practitioners. Relying on the empowering force of the Three Mysteries, they swiftly attain samādhi and wisdom and suddenly open the true eye. Faithful students come in an unbroken stream. |
| 老人是心中心法门的第三代传人，早年曾著有《略论明心见性》一文，并对王骧陆上师的《悟心铭》进行诠释。两文对明心见性的内容、要领、涵义、悟前悟后用功方法、证体起用等问题，阐述精详，妙义入神。 | The Elder is the third-generation lineage holder of the Heart-of-Heart Dharma gate. In his early years, he wrote an essay, “A Brief Discussion of Realizing the Mind and Seeing One’s True Nature,” and also expounded Master Wang Xianglu’s Inscription on Awakening to the Mind. These two writings explain in great detail the content, essentials, and meaning of realizing the mind and seeing one’s true nature; the methods of practice before and after awakening; and such matters as realizing the essence and giving rise to its function. Their subtle meanings are profoundly penetrating. |
| 此外，近年来曾为温州同学开讲宋朝圆悟克勤禅师的《碧岩集》公案，发挥拈花妙旨，启发般若，剖析至理，指物传心，言言见谛；还论述了净土法门消业往生与带业往生和有关往生西方的关键问题，说明禅净不二、心净土净的玄义和恳切念佛、一心不乱的重要性。 | In addition, in recent years he has lectured to students in Wenzhou on the koans in Chan Master Yuanwu Keqin’s Blue Cliff Record of the Song dynasty, elucidating the subtle meaning of the Flower Sermon, inspiring prajñā, analyzing ultimate principles, and pointing to things to transmit mind; every word reveals the truth. He has also discussed rebirth through eliminating karma and rebirth while carrying karma in the Pure Land Dharma gate, as well as key questions concerning rebirth in the Western Pure Land. He explains the profound meaning that Chan and Pure Land are nondual, that when the mind is pure the Pure Land is pure, and the importance of earnest Buddha-recitation and one-pointedness of mind without distraction. |
| 综观老人修证纲要，是以般若为宗，以总持为法，以净土为归。上述各文曾刊载于河北《禅》编辑部所编的禅学丛书、北京《法音》月刊和福建广化寺佛经流通处的《广化文选》中。可谓施甘露味，开方便门，直指心源，同归净土。此书实是悟心的宝筏，修证的良导。谨缀此文，共添法喜。 | In summary, the Elder’s essential outline of practice and realization takes prajñā as its principle, dhāraṇī as its method, and the Pure Land as its ultimate destination. The writings mentioned above have appeared in Chan studies series compiled by the editorial department of Chan in Hebei, the monthly magazine Dharma Voice in Beijing, and Selected Writings of Guanghua, published by the Buddhist Scripture Distribution Office of Guanghua Temple in Fujian. They may be said to bestow the flavor of ambrosia, open the gate of skillful means, directly point to the source of mind, and return together to the Pure Land. This book is truly a precious raft for awakening to the mind and an excellent guide to practice and realization. I respectfully append these words, adding to the joy of the Dharma. |
| 徐恒志 | Xu Hengzhi |
| 一九九六年二月四日立春 | Beginning of Spring, February 4, 1996 |
